Tattvasangraha 01

Author(s): Embar Krishnamacharya
Publisher: Central Library
Catalog link: https://jainqq.org/explore/010566/1

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GAEKWAD'S ORIENTAL SERIES Published under the authority of the Government of His Highness the Maharaja Gaekwad of Baroda. GENERUL EDITOR BENOYTOSH BHATTACHARYYA, M. A., Ph. D. No. XXX TATTVASANGRAHA Vol. 1

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zrIzAntarakSitaviracitaH tattvasaMgrahaH zrIkamalazIla viracitapaJjikopetaH / TATTVASANGRAHA OF SANTARAKSITA With the Commentary of KAMALASILA EDITED WITH AN INTRODUCTION IN SANSKRIT BY EMBAR KRISHNAMACHARYA SANSKRIT PATHAS'ALA, VADTAL WITH A FOREWORD BY THE GENERAL EDITOR. In two volumes Vol. I CENTRAL LIBRARY BARODA 1926

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Printed by Ramchandra Yesu Shedge; at the Nirnaya Sagar Fr 26-28; Kolbhat Lane, Bombay. Published on behalf of the Government of H. H. the Maharaja Gat of Baroda, at the Central Library Baroda, by Newton Mohun D Curator of Libraries, Baroda. Price in two volumes Rs. 24/

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S302 H. H. THE MAHARAJA SAYAJIRAO GAEKWAD OF BARODA. Golden Jubilee 1875-1925.

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PUBLISHED on the occasion of the GOLDEN JUBILEE OF HIS HIGHNESS SIR SAYAJI RAO GAEKWAD G. C. S. I., G. C. I. E., LL D., SENAKHASKHEL SAMSHER BAHADUR MAHARAJA OF BARODA

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FOREWORD. SS 1 Discovery and Editing. The Tattvasangraha of S'antaraksita with the commentary or Panjika of Kamalasila, now presented to the public for the first time in the original Sanskrit, is undoubtedly one of the most important works to be published in the Gaekwad's Oriental Series. The Tattvasangraha may be called a work on logic: it undertakes to refute all the philosophical systems and conceptions then current in India from the standpoint of a Mahayana Buddhist with the help of the logic of pure reason. The wide variety of systems refuted and the authorities quoted make the publication of the work a most important contribution to the history of Sanskrit literature. The original text of Tattvasangraha was discovered by that indefatigable searcher of MSS, Dr. G. Buhler, who came across it during his explorations of the Brhat Jnana Kosa in the temple of Parsvanatha at Jaisalmer in 1873. The work comprised a MS consisting of 183 palm leaves (written in characters of the 12th or 13th century) which bore on the outside corner the title Kamalas'ilatarka. Dr. Buhler published an account of the work in the Journal of the Buddhist Text Society,' immediately after an article on the Indian Pandits in Tibet' was published by Rai Sarat Chandra Das Bahadur, C. I. E., who was perhaps the first Indian in modern times to learn Tibetan and to acquaint himself intimately with the Tibetan literature. In his article Mr. Das drew the attention of scholars to several Indian Pandits who were responsible for overhauling and reforming the Buddhism of Tibet, notably S'antaraksita, Kamalasila and Dipankara S'ri 1. JBTS, Vol I (1893), part II, p. x. 2. JBTS, Vol I (1893), part I, pp. 1-31. 2

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FOREWORD juana. The first two Pandits visited Tibet in the eighth century and the third in the eleventh century. Dr. Buhler, however, missed the name of the work and called it Tarkasangraha, though he correctly cited the beginning. It was first pointed out by Mahamahopadhyaya Dr. Satis Chandra Vidyabhushana that the name of the work is not Tarkasangraha but Tattvasangraha,1 and he cited its Tibetan translation as his authority. But the learned Doctor considered this small pothi of 183 leaves to comprise both the text and the voluminous commentary of Kamalas'ila, though nowhere could he find a trace of the commentary except the doubtful title on the outer cover of the MS namely Kamalas'ilatarka. The description given in our Catalogue of MSS in the Jaisalmer Bhandars, published as No. XXI in the Gaekwad' Oriental Series, shows that this particular MS consisted of 185 palm leaves, and it did not even contain the full text, much less the commentary, which was three times as large as the actual text. Dr. Satis Chandra* attributes the credit of discovering the commentary to Dr. Buhler, but this assertion of his has no foundation. Sridhar R. Bhandarkar in his Report of a Second Tour in search of Sanskrit MSS made in Rajputana and Central India, published in 1907, mentioned indeed a Tattvasangrahapanjika by Kamalasila, but the way in which he described the MS does not convey any definite idea, and it is evident that he was entirely ignorant of the value of the MS in question. The same was the case with Manilal Nabhubhai Dvivedi, who in his Catalogue of MSS in the Pattan Bhandars in Gujarati mentioned the names of two books "Kamalas'ila" and "Kamalas ilavrtti" but failed to ascertain their correct titles and was unaware of the importance of the works. VIII The discovery of the commentary of Kamalasila is the result of the search instituted by His Highness Maharaja Sir Sayaji Rao 1. Vidyabhushana: A History of Indian Logic, p 324. 2. op. cit, p. 324, note 2. 3. p. 15, No. 120. 8 4. op. cit, 324, note 2. 5. p. 27. 6. p. 343.

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FOREWORD Gaekwad, who deputed the late Mr. C. D. Dalal, a trained librarian and a learned scholar, to inspect and examine the famous Jain Bhandars in Gujarat and Rajputana. Mr. Dalal, after painstaking labours, discovered a number of important and unique MSS at Jaisalmer, and among these were the text and the commentary of Tattvasarigraha." He at once realised the importance of the work, but could neither secure the MSS nor get copies, for, as is widely known on this side, it is easier to bring God down from heaven than to get a MS from the Jain Bhandars of Pattan and Jaisalmer, but the undaunted searcher of MSS was not disheartened. The clue thrown out by Pandit Dvivedi had put him on the right track, and when he found an opportunity of examining the Bhandars of Pattan he succeeded in running his quarry to earth in the Wadi Parsvanatha Bhandar in that ancient city. Moreover, hy his personal influence he secured a loan of the manuscripts with the object of publishing the work in the Gackwad's Oriental Series. We take this opportunity of recording our grateful thanks to the keepers of the Wadi Parsvanatha Bhandar, who have shown great courtesy and consideration in permitting the Central Library authorities to retain their valuable manuscripts for the last six years. The work of editing was entrusted to our esteemed editor, Pandit Embar Krishnamacharya of Vadtal. He is a deeply learned S'astri of the old school, well acquainted with all the tenets of the leading philosophical schools in India. That he has made a thorough study of Buddhist Philosophy, Logic and Religion will be evident from the excellent manner in which he has edited the text, restored readings from almost illegible MSS, and prepared elaborate lists of quotations and their identifications with a full eummary of contents in the Karika form. His Sanskrit Introduction is scholarly and informing and written in a judicious spirit. He has in short spared no pains in discharging his onerous task. 1. Catalogue of MSS in the Jaisalmer Bhandars (Gaek wad's Oriental Series, No. XXI ), pp. 1 and 15.

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FOREWORD SS 2. S'antaraksita's personal History. S'Antaraksita was one of the greatest scholars India had ever produced, though she unfortunately recorded no personal incidents of his life. All that we know of his personal history, comes from Tibetan sources. Unlike other great scholiasts of Buddhism he was unknown in China, as it does not appear from Nanjio that his works were ever translated into Chinese, or that S'antaraksita was in any way connected with that country. In Tibet our author was well-known under the three names, S'antaraksita, S'antiraksita and Acarya Bodhisattva. The details of his life was first given by Rai Bahadur Sarat Chandra Das in his article entitled, Indian Pandits in Tibet published in the first part of the Journal of the Buddhist Text Society as compiled from Bu-ston's Chos hbyun." As this is the only account of S'antaraksita left to us, we do not hesitate to reproduce the article in extenso, even though it abounds in numerous matters which may appear to a student of history as legendary or fanciful: The king (Thi-sron-deu-tsan of Tibet ) sent Yeses dvafi with threo compa nions namely Lan gron sna-ra, Gier stag btsan stoi gzigs and Spran rgya-ra legs gzigs to bring Acarya Bodhisattva from Nepal. They met the Roarya in Mangul. Leaving Lan gron 80a-ra with the Acarga they returned to the ospital to pay homage to the king and to know if he continued to favour Buddbiem. The Shan blon, (the minister who opposed the Buddhism ) said, whether it would be propor to permit the use of evil charms of the Southern country of Nepal is a matter which should be carefully examined. So saying he sent San s'ls, Sen gui lha lub gzigs and Mohim me-lan to Mangul for the purpose of ascertaining the usefulness of the cult of the Buddhists. Being unacquainted with the Indian language the messengers employed Apanta, the K'shmirian Pandit, to interpret it. On their reporting in favour of the Acarya be was brought to the palace of the King together with Ananta or his interpreter. During his residence at Rlun tshubs for four months the Aoarya expounded the dootripe of Das'a Kus'ala (the ten virtues ), the eighteen regions and the twelve causal concatenations. The gods and domigods of Tibot grow indignant at this intrusion of Buddbism in their country, caused the rivers to overflow the higher plains, the thunder-bolt to fall on Dmarpohiri the red hill of Lhasa and on which Pobala was latterly built and diseases and murrain to rage in the : 1. op. cit. p. 1 ff.

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FOREWORD country. These oalamities and ominous visitations turned the minds of the people away from Buddhism w bioh henoeforth was looked upon as inauspicious. Accordingly they sont back Acarya Bodhisattva to Nepal. A short time after this Ba gsal snan proceeded to China to study Buddhism. About the time that he left Tibet a certain Hoshang (Chinese Buddhist monk) told (the Emperor) that after six months and six days there would arrive at the capital of China a re-embodiment of the venerable Bodhisattva As'vaghoon. He made an image saying that the expected inoarnate visitor would be like it in appearance. When &Ba gsal snafi, the incarnate As'vaghosa arrived the Emperor being pleased with the truth of the prediction bestowed honour on the Hoshang as a dark of his appreciation and took religious instructions from him. The Emperor made rioh presents to Bagsal snafi, when he started back for Tibet. During his absence the king bad sent an escort of 30 officers headed by Safi s'ts to bring back Acarya (Bodhisattva) from Nepal. But this time he declined to return to Tibet. On the return of Ba gal snan from China the king requested him to go to Nepal to fetch the Indian Acarya. Acoordingly he proceeded to Nepal and brought back Acarya Bodhisattva to Tibet. Again the gods and demigods began to show their hostile feelings towards Buddhism. The Indian Pandit represented to the king that unless they (the demigods and genii ) were subdued by mystic obarms it would be impossible for him to do Buddhist religious work in Tibet, for they would exert themselves to endanger the king's life. Acoordingly he advised the monaroh to send for Acarga Padma Sambhava, who was possessed of extraordinary ocoult powers and mystic resources. The king gave out to the public that he was directed in a dream by the gods to send for Padma Sambhava. He sent sVa snai, rJo gsal snai and Sen gon lha lun with five companions to bring the sage of Udgana to Tibet. Padma Sambhava anticipating by dint of fore-knowledge, that his services would be valued in the country of Himayat had already reached Guithan in Manyol when the king's messenger met him there. Escorted by them he prooooded to Tibet. On the way he suppressed many evil spirits and demigods by means of mystio charms. On their agreeing under solemn com paot to be friendly to Buddhism he set them freo. Arriving at Has-puri he interviewed the king who received him with great veneration. Then proceoding to the upland of Malgro he summoned all the gods and demigods of Tibet to appear before bim and compelled them to enter under oath into a covenant for defending Buddhism. At the request of the king he selected a site for building the monastery of Sam ye. Acarya Bodhisattva examined tho hidden features of the site and oleared it of its inauspicious omons and malignant residents, such as naga demigods, hobgoblins, &c. Under the direotion of these eminent Buddhist Pandits the king built the monastery of Sam-ye upon the con

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FOREWORD seorataed spot, after the model of the famous monastery of Odantapuri of Magadha. It contained twelve temples called the Rirab glin and two principal Mousolia called Ni-da (the sun and the moon ) surrounded by an outer wall. The foundation of the grand monastery of Sam-ye was laid in the year called (Memo-yos-bu) she fire-hare. First of all the temple of Arya Pala was built. The images of the deities and saints of Buddhism were oonstruoted at this time after the form and appearapce of the Tibetans. The monastery was completed in the year called (Sa-mo yos) she earth-hare. Acarya Bodhisattva and Padma Sambhava conseorated it and worked in it successfully for the diffusion of Buddhism during a period of thirteen years. In the year oalled sheep they invited twelve Bhikshus (monks belonging to the Sarudstivadin school from Magadham With a view to ascertain if the Tibetans would make good monks, seven young men were, for the first time, admitted as novioes in the monastery. These were called sad-mi mi ldun) the seven pioked monks, * * * * * * * * * * * In this manner Buddhism was greatly diffused in Tibet under the auspices of the king the illustrious Thi sroi deu tsan. In the year called dragon, Bande DPal brtsogs, Bande Nagendra and others were engagod in translating the sacred Buddhist scriptures in Tibetan, and in arranging them in chapters, sections, stanzas, etc. * * * They also published the list of contents of those works. At this time Acarya Bodhisattva remarked in prophetio words that although the religion of the Tirtbikas will not be introduced in Tibet, yet there will arise two divisions in the Buddhist church, wbich would give rise to religious controversies. At that time you will be compelled to call my disciple named Kamalas'ila from India to take part in the discussion. He will put an end to all kind of doubts by bringing over victory to the side of real Dharma. Shortly after this he died from an accident. Acoording to some writers he died of a serious hurt which he had received probably from a kick of a pony. S'antaraksita, according to Mr. Das., was a native of Gaur and the high priest of Nalanda, who went to Tibet in the first half of the 8th century, established the great monastery of Samye and invited Padmasambhava to come to Tibet." According to another Tibetan authoritymentioned by Dr. Vidyabhushana, S'antaraksita was born in the Royal family of Za-hor, a name i 1. Journey to Lhassa ard Tibet, p. 295; see also Soblagintweit: Buddhi om in T'ibet p. 67. - 2. Viz, Pag sam jon zan. 3. op. oit. p. 323.

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FOREWORD XIII which he failed to identify. Waddell in his Lamaism' identified Za-hor with Lahore but his query after the word indicates that the identification was uncertain. Za-hor, which must be situated in Bengal or more properly Gauda Bangala, may however be discovered in the Pargana of Vikrampur (Dacca District ) which was one of the greatest seats of Buddhism in Bengal in mediaeva) times, and which produced a great Buddhist reformer in Tibet in the person of Dipankara S'rijnana or Atisa. The small village of Sabhar in this Pargana bears a name which is a regular phonetic equivalent of Za-hor in Tibetan, and seems to be the place where S'antaraksita was born. Ruins of old palaces are still to be met with in this little village, and decorated bricks of charming workmanship from this place have found a resting place in many a museum in Bengal. The large number of Tantric Buddhist images discovered round about the place also lends support to this identification. Further details about S'antaraksita come from another Tibetan source in connection with the legendary origin of Padmasambhava. The story states that when he was driven out by the people of Uddiyana in spite of the attempts of the ruling king to save him, he went eastwards to Za-hor, and married a sister of S'antaraksita who was much interested in him and brought him to Tibet in order to drive out the mischievous spirits of Tibet, and to assist him in his Buddhist propaganda work in that country." Now this little story links up S'antaraksita with an interesting series of scholars whose dates may be fixed fairly accurately. From the reliable dates obtained from Tibetan sources we learn that S'antaraksita erected the monastery of Sani-ye, the 1. p. 379 ff. 2. Waddell. Lamaism, p. 379 et seq. We have elsewhere identified this name. with Orissa. Vide-B. Bhattacharyga: Indian Buddhist Iconography intro, p. XXVII, and glimpses of Vajrayana (in the Proceedings of the Third Oriental Conference ), p. 133ff. 4. See supra.

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FOREWORD first regular monastery in Tibet modelled after the Odantapuri Vihara in Maghadha, in the year 749 A. D.,' that he remained there thirteen years and subsequently died in 762 A. D. Waddell states that Guru Padmasambhava was called to Tibet in the years 747 A. D. It is quite likely therefore that S'antaraksita paid his first visit to Tibet some five years earlier, or in the year 743 A. D. Guru Padmasambhavn, being the brother-in-law of S'Antaraksita, must have been his contemporary, and if we assume that Padmasambhava went to Tibet at the age of 30, his date of birth falls somewhere in 717 A. D. Now S'antaraksita was born in the reign of Gopala,' the first king of the Pala Dynasty of Bengal who reigned up to 705 A. D. The latest date of his birth falls therefore in 705 A. D. which will award 57 years' span of lite to S'antaraksita. The date of Padmasambhava's birth leads us to another chain of scholars. The legendary origin of Padmasambhava, as given by Waddell(r) is stated below. The story goes that in olden age there lived a blind king named Indrabhuti (also oBodhi) in Uddiyana in India, who suffered two calamities: he lost his son and his kingdom was afflicted by a severe famine. Touched by the fervent prayers of the people Amitabha Buddha of Boundless Light restored sight to the monarch and incarnated himself as a boy. King Indrabhati miraculously regained his sight and saw in a lake nearby lying on a lotus a lovely boy who was brought to the palace. As the lad grew up he became prone to meditation and expressed his desire to be a recluse. The guardian persistently refused to grant his desire whereupon the boy killed some of Indrabhuti's subjects who had been inimical to Buddhism in their previous births, and this resulted in his being driven out of the kingdom. The miraculous appearance of Padmasambhava on a lotus cannot be anything else than an example of popular etymology, because be Vidyabhusbana : Indian Logic. p. 323; also s. C. Des in JASB (1881) p. 226; Waddell's Lamaism p. 28. 2. S. C. Das in JBTS, Vol I. p. 1. 3. Lamaism, p. 379 et seq.

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FOREWORD XV padma means 'lotus' and sambhava means 'birth'. But from the story it appears evident that Padmasambhava was the second son of a Buddhist king, Indrabhuti by name, who reigned over the kingdom of Uddiyana or Orissa." This Indrabhati is quite a familiar Buddhist name, for we have discovered a work of Indrabhati which styles itself Uddiyanavinirgata, "coming out of Uddiyana." Indrabhuti seems to have been a voluminous writer of Tantra, and the Tan. gyur catalogue in several instances designates him as king of Uddiyana.' Unfortunately for us no works of Indrabhuti are now extant in the original Sanskrit except the one mentioned above, Jnanasiddhia by name, which is a work of pure Vajrayana, and Mahasukhavada, which formulates the doctrine that emancipation can be obtained only through the medium of the knowledge of the Tathagatas or the five Dhyani Buddhas a truth which cannot be realized without the friendly offices of the Guru. The famous Tibetan scholar Mr. Johan van Manen has pointed out to us in a letter the importance of this work in the history of Buddhist literature. In the Tanggur Catalogue compiled by Cordier, the names of nine scholars are mentioned, each of whom was the guru to his successor, namely, Padmavajra, Anangavajra, Indrabhuti, Bhagavati Laksmi, Lilavajra, Darikapada, Sahajayogini Cinta and Dombi Heruka. If we take about 12 years between each name we get the history of a succession of scholars for about 84 years. In the year 717 A. D. when the second son Padmasambhava was born to Indrabhuti, he was at least 30 years old, which fixes 1. Uddiyana is identified with Udyana by some scholars. According to Sylvain Levi it is in Kashgarh. But we are not prepared to believe that a Bengalee king will marry his daughter to a distant Kashgarhian. For further particulars, see Indian Buddhist Iconography, intro. p. XXVII, 2. Haraprasad Shastri: Bauddha Gari 0 Doha, appendix, p xiv; and B. Bhattacharyya: Glimpses of Vajrayana (in the Proceedings of the Madras Oriental Conference ) pp. 134 et seq. 3. This work is in the course of publication in the Gaekwad'Oriental Series. For a summary of the work, see Glimpses of Vajraydna, pp. 137 et sog. 3

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XVI FOREWORD us down to A. D. 687 or earlier as the birth-date of Indrabhati. His Guru Anangavajra must have flourished in 705 and the latter's Guru in 693 A. D. The whole chronological chain may therefore he stated as follows: Padmavajra cir 693 A. D. Anangavajra cir 705 Indrabhuti ( 687-717 onwards ) S'antideva? Padamasambhava Bhagavati Laksmi cir 729 691-743 A. D. A. D. 717-762 Lilavajra cir 741 S'antaraksita. onwards Darikapada cir 753 705-762 Sahajayogini Cinta sir 765 Kamalas'ila Dombi Heruka cir 787 cir 763 SS 3. Kamalas'ila's personal history. Kamalasila's personal history likewise comes from the same Tibetan source as that of his Guru S'antaraksita. The article entitled Indian Pandits in Tibeti by Sarat Chandra Das, already referred to, contains the only information we may hope to obtain from Tibetan sources. The details about his activities in Tibet are given in the following words by Sarat Chandra Das : "Accordingly be sent messengers to Magadha to bring Acarya Kamala s'ila. The Hosbang became very much concerned at this attempt of the king to encourage the Indian Sohool. He began to teach the Dharma by explaining the larger yum, Prajna Paramita and other abstruse works in his peouliar manner. He prohibited the use of the S'astras and the practice of the Buddhist Cult taught to them. To lie down perfootly inactive was explained by him as the highest praotice of religion. Dhyana (meditation was nothing bub a state of passive inaotivity, and the avoidence of disoussion on religion was to be considered as the best kind of Dhyana, when this was accomplished by one's own intolligence. The basis of the theory was not to be found in the Buddhist Soriptures. It existed only in his imagination. The Eighty Butrintas delivered by the BUDDHA which formed the foundation of Buddhism were rejected by him when they were found to disagree with his strange ideas, as useless and unauthoritative, At this junoturo Yos'es 1. For the disopusion about his time see $ 4.

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FOREWORD XVII dvad-po communioated to him what the viows of the Indian philosopher Kamalas'ils were. The king was very much dolighted with his explanations and complimented him by ropeating:-You are my Acarga, &o. * . * When Kamalas'ila arrived, the discussion between the two schools was resumed. The king presided at the assembly as the Chief Umpire, taking his sent at the middle of the hall. The Hoshang headed eight rows of seats wbiob were allotted to his followers, and the Indian Acarya sat at the top of the left row which were filled up by the Tsen-min-pa. The King placed & garland in the hands of each of the disputants, and commanded that whoever would suffer a defeat in the disoussion should present his garland to the winner, and leave the country for ever, First of all the Hoshang said-When virtuous or sinful acts are performed the result is either translation to heaven or damnation in bell. So in none of these conditions could the Sattva be liberated from worldly existence. Both were therefore obstructions to his attaining to Buddha. hood, i. e., Nirvanu. For instance, he continued, the sky becomes equally obscured by a white or dark cloud. Wherefore one should not think on any subject at all. If the mind remains absolutely free from thought, i. e. inactive, then emancipation from Bhava (worldly existenoe) is possible and not otherwise. Want of Vikalpana (absence of thoughtfulness i. e. intellectual activity in body or in speech ) is equivalent to the state of Niralamba, i. 6. the total isolation or abstraction of the mind, Kamalas'ila replied-To say (that it is possible) to be free from thought, (in other words ) to be in a state of absolute mental inaotivity, consti. tutes actual rejection of Pratyaveksapa Prajoa, knowledge derived from oritioal examination of things and phenomena ). The root (basis) of Sanyak Jhana (perfoot wisdom ) is indeed Pratyavek sapk Prajaa. efore the abandonment of it is tantamount to rejecting the Lokavigata Prajia, i. e, wisdom that transcends the faculties of man and god. Without the Pratyaveksani Prajsa low can the Yogi (the meditative devotee) find himself in the state of Avikalpana, i. e. the state of absolute abstraction? If there be absolute inactivity of mind so as to cause unoonsciousness, i. e., the loss of the power of oognition of all external or internal phenomena and in that to be devoid of knowledge, the mind would be contending against inactivity itself. If I think that I must not remembor any Dharma that very thought belies the determination and brings all remembrance with greater force. If again the mind be thrown into a state of unconsoiougness, i: e., his function, be paralysed, it may be freed from Vikalpand temporarily, i. e. for a time it may remain in that state. Without

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IVAI FOREWORD Samyal Pratyavelpand there are no means of attaining to the state in which the mind is free from Vikalpand. If only the working of the faoulty of the memory is suspended, in the absence of Samyak Pratyaveksand you cannot realize that all things and phenomena (Sarvadharma ) are in their nature void and their apparent state im permanent, and unless that is acquired, the obfuscating process that is constantly at work will not be removed. Therefore by Samyak Prajna the false (delusive ) notions should be thrown out, and while remembering everything, there oannot be forgetting all things (Sarvadharma ) whiob is evidently a contradiction. The working of the memory and at the same time absolute inactivity of the mind cannot exist together. Because the former is activity, and the latter state its negation which is to be aoquired (according to the Hoshang ) cannot be co-existent, How can the Purvasthana Anusmarana i. e., the remembrance of one's place and condition of former existence be obliterated? Therefore the Yoge who thinks by discrimination aoquires Samayak Prajna and maditating on the inner and outer phenomena (Sarvadharma ) in reference to the three times, looses the Vikalpana (diversity of thought) and thereby becomes free from erroneous notions and conceptions. In this manner being well versed in the Upaya (means ) and Jndna (knowledge) one should be free from darkness and thereby acquire the state of Sambodhi Dharma-Supreme enlightenment. It appears from the above that Kamalasila was a direct disciple and a junior contemporary of S'antaraksita. He went to Tibet at the invitation of the Tibetan king Thi sron deu tsan (A. D. 728-864); he reached Tibet after the death of S'antaraksita, which took place in the year 762 A. D; held a discussion with the Chinese Monk Mahayana Hoshang during the last two years of the reign of the Tibetan king Thi Srou deu tsan and was instrumental in driving his rival out of Tibet. Kamalasila must have been S'Antaraksita's disciple at Nalanda before the latter paid his first visit to Tibet in the year 743 A. D. and in his opinion Kamalasila had by that time attained sufficient scholarship to prove a match for the Mahayana Hoshang. S. C. Das really believes that S'antaraksita was unable to defeat the Chinese Hoshang, and hence Kamalasila was sent for. Whatever the facts may be we can take it for granted that Kamalasila before his Guru's first visit to Tibet had attained fame as a 1 JBT8, vol. I, p. 1.

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FOREWORD XIX scholar and a debator, and we will not be far from the truth if we assume that Kamalasila at that time (i. e. 743 A. D.) was at least 30 years old; this assumption will fix the approximate date of his birth at 713 A. D. His native place however still remains unknown. Kamalas'ila besides his works on Nyaya, has, like his preceptor, written a number of works on Tantra, and it is reported that he was a professor of Tantra at Nalanda'. Unfortunately none of these works is preserved in the original Sanskrit though all are extant in Tibetan translations. Besides the TattvasangrahaPanjika he wrote the following works among others: 1. Aryasaptas'atika-Prajnaparamitatika. 2. Aryavajracchedika-Prajnaparamitatika. 3. Prajnaparamitahrdayanamatika. 4. Nyayabindu purvapakse samksipta. 5. Dakinivajraguhyagiti nama marmopades'a ; and translated into Tibetan 6. Mahamudropades'a Vajraguhyagiti.' The voluminous commentary of Kamalas'ila in the present work is a monument of his great learning and scholarship. He elaborates the terse and very difficult Karikas of his Guru; where the Guru does not mention the names of authors, but states only their opinions, Kamalas'ila supplies the authors' names, giving extensive quotations from their works. In some cases where S'antaraksita considers further refutation of the opponent's theory to be unnecessary Kamalas'ila himself takes up the cudgels and shows his profound learning by carrying the discussion still further, anticipating the most minutest objections on the part of his opponent, and vanquishing him thoroughly and completely. But all through his commentary and discussions he retains his dignity never condescending to redicule his opponent. As a whole we miss in his writings that peculiar charm of style and diction which characterizes the work of his Guru S'antaraksita. 1. Vidyabhusana: op. cit, p. 327. 2. Haraprasad Sastri: Bauddha Gan O Doha, app. p. 16; Cordier: Catalyue du Fonds Tibetain Vol. III. 287, 288, 289; and Vidyabhusana: Indian Logic: 129-130.

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FOREWORD $ 4. Santaraksita as an author. Dr. Vidyabhushana in his monumental History of Indian Logic, records another work of S'antarksita, entitled, Vada-NydyaVipancitartha which is an elaborate commentary on the Vada-Nyaya of Dharmakirti. The Sanskrit original is lost, but a translation exists in Tibetan which was translated by the Indian Pandit Kumara Sri Bhadra in the monastery of Samye. His Tattvasangraha was translated into Tibetan by the Kashmirian Pandit Gunakara S'ri Bhadra, who was a contemporary of the famous Kashmir king Lalitaditya ( A. D. 693-729). Besides this we find mention of several more works of S'antaraksita, translated into Tibetan in the Tibetan Tanggur under the names of S'antaraksita, S'antiraksita and Acarya Bodhisattva. Among others he wrote the following works:1. Acarya Bodhisattva. 1. Vajravidaraninamadharanitika. 2. Sarvatathagata-parva-praaidhana-vis'esa-vistara-sdtrantopa 3. Saptatathagata-parva-pranidhana-vis'esa-vistara-kalpavaca navidhi. 4. Saptatathagata-pranidhana-vis'esa-vistara-namasutrantava cana. 2. S'aptiraksita, Acarya Bahus ruta. 5. Vajradhara-sangita-bhagavata-stotratika. 6. Astatathagata-stotra. 7. Hevajrodbhava-Kurukullayah panca-mahopades'a. 1. p. 323. 2. This does not mean that the work was translated before 739 A. D.; because the work could hardly have been in existence then. Gupakara preferred to oall himself a contemporary of the famous king even though the date of the translation may be consideratoly later.. 3. Haraprasad Shastri: Baudha Gan 0 Doha, appendix, pp. 62, 88.

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FORKTYORD XXI We have been so fortunate as to discover another Sanskrit Tantrio work of S'antaraksita, not mentioned in the Tibetan Tangyur. It is entitled Tattvasiddhi and formulates the doctrine of Mabasukhavada, & development of the Vijnanavada. The colophon at the end of the work ascribes its authorship to Santaraksita, and gives him the epithet of other agarrar one who has crossed the ocean of all the manifold doctrines formulated by others'. These two facts, together with the style of writing, point unmistakeably to S'antaraksita's authorship. A copy of this MS was first discovered by us in a bundle of works in the possession of Mm. Haraprasad Shastri. The whole bundle was subsequently copied on the Photostat machine for the Central Library, Baroda'. Another copy of the MS is in the possession of Pandit Siddhiharsa Vajracaryya of Nepal. This new work, has not been mentioned in the Nepal catalogues, nor, in the catalogues of any library to which Nepal MSS have migrated, such as, Cambridge University or the Asiatic Society of Bengal. The new MS of Tattvasiddhi of S'Antaraksita reveals certain facts which have a direct bearing on the creed of the author, and the history of the Buddhist literature during the period. The Tattvasiddhi in the first place is an elaborate defence of Vajrayana and begins with a Namaskara to Vajrayana (adamantine path ) which is of the nature of Mahasukha or Great Happiness or eternal bliss. In several places the work lays stress on the Vijnanavada, and it quotes extensively from several earlier works. Two quotations have got special value amongst them, viz., one from S'antideva's Bodhicaryavatara," and 1. Central Library MS No. 13124. 2. vajrayAnaM namaskRtvA mahAsukhasukhAkaram / tattvasiddhiM pravakSyAmi sammohavinivartaye // C. L. M8 No. 13124, fol. 916. 3. For instance in the stanzajAne tasmin bhavet sarva vijJAna tattvasaMjJitam / op. cit. fol. 108A. 4. azucipratimAmimA gRhItvA jinaratnapratimAM karotyanardhAm / rasajAtamatIva vedhanIyaM muhRdaM gRhata bodhicittasaMjJam // Bodhicaryavatdra ( Bibliotheca Indioa ), p. 16 (ob. I, sl. 10 ) and C. L. MS No. 13124, fol. 104&.

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XXII FOREWORD another from his own work Tattvasangraha. It shows therefore that his Tattvasangraha was composed before the Tantric work was written, and probably before the author paid his first visit to Tibet. It further shows that our author was a Vijnanavadin, or more correctly a Vajrayanist, as Mahasukhavada is declared to be possible only when the momentary Vijuana is held to be extant after the Nirvana has been attained, and is considered as eternal. It is therefore a direct repudiation of the theory held in certain quarters that our author was of the Svatantra Madhyamika sect, in which, however, there is no place of Vijnana when the stage of Nirvana is reached. Some scholars also hold that S'antaraksita belonged to the Svatantra Yogacara school, and if this corresponds to what is known as Vajrayana the theory may be taken as correct. But he cannot be taken as the founder of that school as we know of at least two earlier authors, Indrabhuti and his Guru Anangavajra, both of whom mention the Mahasukhavada and describe it fully in their works, Jnanasiddhi and Prajnopayavinis cayasiddhi In some quarters it is held that the Svatantra school does not seem to differ very materially from the Prasangika school. The difference seems to lie in the fact that while the Prasangika school does not undertake to refute rival systems or philosophical doctrines, but goes on to establish its own thesis, anticipating objections as occasions arise (prasanga). The Svatantra school, on the contrary, undertakes to refute all such systems and philosophical notions, and establishes its own thesis in the teeth of opposition. If such be the nature of the difference between the Prasangika and Svatantra schools we can have no hesitation in calling S'antarksita as a Svatantra Yogacara. The Tattvasiddhi now settles definitely the date of S'antideva. There has been a great difficulty in fixing the date of this author who composed the three works, Satrasamuccaya, Siksasamuccaya 1. ekasyArnazarUpasya trairUpyAnupapattitaH / Tattvasangraha, p. 559, sl. 2001. and C. L. MS. 13124 fol. 107a. 2. Vaidya: Catuhsataka, introduction, pp. 58-9. 3 B. Bhattacaryya: Glimpses of Vajrayana, op. cit, pp. 137 et seq., and 140. These two works are in the course of publication in the Gaekwad's Oriental Series.

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FOREWORD and Bodhicaryavatara." But the evidence of Tattvasiddhi where S'antaraksita quotes a full s'loka from the Bodhicaryavatara once for all settles the question. It proves that S'Antideva flourished in a period between the departure of I-Tsing from India in 695 and before S'antaraksita's first visit to Tibet in A. D. 743.' SS 5 S'antaraksita's Style. That S'antaraksita was an author of phenomenal learning is evident from every line of his writing. In almost every stanza he arranges the words in such a way that the minor term, major term, middle term and the example, invariably follow one after another is logical sequence. While stating the theories of his opponent he at once finds out from the amazing complications of the Indian philosophical literature the very essential grounds on which his theories are based, and states them one after another till the whole edifice is firmly established with all the fortifications of reasons and arguments. Thereafter he cunningly detects the broad and minute defects in the opponent's arguments and proceeds to attack the fort with the characteristic ability of an experienced tactician. He advances his arguments slowly and confidently, but with extraordinary caution, and with examples considered valid by both parties, anticipating objections which may be put forward by his antagonist at every step. These objections he nullifies as occasions arise, and ultimately smashes each and every argument on which the theories of his opponent are based, and drives his adversary to a corner. He then explains to his vanquished opponent what his position is tantamount to, and proves that the only way to escape from this undesirable position is to hold & Buddhist theory or be a Buddhist. On such occasions Santaraksita is as jovial as a child and from his mouth flows examples of the very best kind of humour associated with a refined dignity. His humour is seen very frequently when his opponent 1. Bendall: S'iksdsamuccaya, introduction, p. 4;-S'Antideva has been assigned to a period ranging from the middle of the seventh century to A, D. 800. 2. See also B. Bhattavaryga: Indian Buddhist Iconography. p. XXV.

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XXIV FOREWORD is reduced by his arguments to a theory which is also an accepted fact in Buddhism. In cases of this kind he refers his opponent to a party which is directly opposed to a theory of this type. The genius of S'antaraksita will be at once apparent if we consider the fact that, with the obvious object of offering his obeisance to Lord Buddha, the first promulgator of the doctrine of Dependent Origination by means of six tiny stanzas, he lays down the whole foundation of his work, which covers very nearly four thousand verses, and anticipates all the twenty-six examinations on various subjects in the stanzas mentioned, where almost each word suggests a new examination. One noteworthy fact about S'antaraksita's style of writing is that he seldom named the authors whose views he either quoted or explained in stating the position of his antagonists before criticising them. Why he did so is difficult to explain. It was certainly not his motive, as some may be inclined to think, to pass off these quotations as his own composition, because in that case he would not have quoted Kumarila extensively without naming him in all instances. Kumarila must have been very famous in his time, and our author would not have attempted to pass the compositions of the former off as his own. His omission to mention the names of a large number of authors while stating their views and quoting their opinions is due most probably to his over-estimation of the popularity of the respective doctrines stated by him, or because he was conscious that these names will be supplied by his favourite and erudite disciple, Kamalasila, in his promised commentary. The way in which Kamalasila confidently refers these verses and opinions to their respective originators makes it probable that Kamalasila must have taken lessons directly from his Guru, S'antaraksita, before he began composing his monumental commentary which comprises no less than fifteen thousand granthas. In order to understand more clearly the manner in which S'antaraksita proceeds to refute the arguments of his opponents we shall take from his work a confutation of the Lokayatas, a sect of materialist philosophers, which seems to have been very

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FOREWORD XXV popular in his own day, but of which very little is now known. The following is a free translation of the stanzas in question, and is given in order to follow the chain of reasoning adopted by S'antaraksita. The Lokayata Pariksd comes in after S'antaraksita had already refuted the doctrines of Atman (soul) and the three times, past, present and future. The Lokayatas now proceed to say that when there is neither the soul nor anything that continues in the three times, why then, there should be transmigration, seeing that there is nobody or nothing to transmigrate ? (1857) The body, consciousness and the sense organs are momentary, so there is no transmigration, as the doctrine of soul is not accepted by you. (1858) The mind is merely the product of a combination of the elements, just as some acid eructations or wines are results of chemical combination. The four elements when combined produce the mind (according to some) or manifest the mind (according to others). (1859) Different combinations of the four Bhutas are designated by the words, body, sense-organs, etc. Really speaking, there is no other realities than the Bhutas. (1860) You maintain that the mind at death passes on to another body; but this cannot be correct, as the minds being in different bodies must be different, just as the minds of a cow and a horse are different, and not related to one another as cause and effect. (1861) The consciousness in the body, which comes into being and the consciousness in the body which has already perished cannot be related to one another as cause and effect, just as the stream of consciousness is different in different cognitions. (1862) Even though the mind is endowed with feelings at death, it cannot produce another mind after total annihilation? Is the mind of the emancipated able to produce another mind? (1863) So consciousness is produced from the body which is endowed with life and vital air. This is the view held by Kambalasvatara. (1864)

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FOREWORD XIVI That the foetus is endowed with consciousness is a theory too bold to be asserted, because how can the sense-organs receive sensations when they are not in existence. ? (1865) Without sensations no consciousness is possible; in an unconscious state also, there is no consciousness because the senseorgans do not receive sensations. (1866) In the unconscious state the consciousness does not exist even as a dormant power, because no power is possible without a recipient. (1867) You do not accept an Ego as a recipient of consciousness, so when the body perishes where can the consciousness remain ? It must perish also. (1868) You hold that the mind passes on to another body after death. If it is so, then how without seeing that body can we believe that the mind passes on to another body? (1869) Even if we accept that the mind at death passes on to another body, how can we understand that this particular mind passes on to another body? The consciousness remaining in different bodies of elephants and horses cannot pass into each other's bodies. How can there be one continuous stream of consciousness? (1870) Therefore you have either to assume the Vaidika theory of Atman which is eternal and endowed with consciousness, or be an Atheist like us. (1871) Refutation. S'antaraksita then proceeds to refute the theories of the Lokayatas. What are you disproving with regard to the next life? Do you want to refute the chain of moments in consciousness that are connected to one another by the law of causation, or do you assume something different from the stream of consciousness as the next world? (1872) We hold that the next birth is nothing but a particular condition of the stream of consciousness which is eternal; so this, the previous, and the future births are nothing but particular conditions of this chain of consciousness. (1873)

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FOREWORD XXVII You are satisfied with whatever is perceived by the senses, and you are content to think of distant places as other worlds; similarly, we also consider the other worlds as nothing but different conditions of the chain of conciousness. (1874) If you want to refute the next world as something else than this condition of the chain of consciousness, then your efforts will be fruitless, because we do not acknowledge a next world of any other kind. (1875) The Carvakas at once raise an objection and say, the chain of consciousness is not an entity, and a condition that can be predicated only in respect of an entity cannot therefore be proved. How can you predicate a future existence of an entity which is non-existent? (1876) Our author replies: not so; by the phrase "chain of consciousness" I mean a continuous chain of momentary consciousness. In order to express in a general way I used this particular word in the same way, as by a single word 'forest all things contained in a forest are expressed. (1877) Those moments of consciousniss in a chain can be called as entities, though their totality cannot be called as such, in the same way as a chain of lotuses in the sky cannot be called an entity. Why can it not be proved that conciousness is without a beginning or end ? (1878) Our author further attempts to drive his opponents into a corner and gives five alternatives to them to explain the origination of their conception of mind and says: Is the mind of yours after birth produced by (1) no cause, or (2) by some eternal cause, or (3) is it inherently eternal and one, or ( 4 ) is it the product of the elements only, or ( 5 ) of a different chain of consciousness the mind itself being a chain of consciousness? (1879-80) (1) If at birth the first consciousness comes spontaneously then we should expect to find consciousness in every kind of body such as a dead body or an unconscious body, But such is not the

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XXVIII FOREWORD case. As consciousness is found in some bodies and not in all bodies there must be a cause : otherwise, it ought to be seen everywhere. (1881) (2) The objects, such as, mind, time, directions, God and soul, are regarded as eternal. The first consciousness is not the product of any of these ; 80 this consciousness inust also be eternal and must exist always and be without a beginning. (3) Moreover, the first consciousness cannot be eternal according to your theory, because it does not exist before birth, nor can the first consciousness be one, as we find the cognitions of form, taste, sound, and the like, are different. (4) From the elements also it is neither produced nor manifested because all the different kinds of cognitions will then be produced simultaneously and not in succession, because you maintain that the elements are non-momentary and do not require the help of assisting conditions. The different kinds of cognitions are not produced all at once, but in succession, so the first consciousness can not be the product of the elements. (1882-85 ) If you accept the doctrine of momentariness to obviate this difficulty in that case it goes directly against your theory. (1886) [Kamalasila at this point carries the discussion further and shows that if the opponents accept the doctrine of momentariness even then there would be no escape for them. ] The Carvakas then say-Let it go against our theory, your doctrine of momentariness seems to be true. Let us grant that all elements are momentary. (1887) Our author with his characteristic humour says--If for your love of truth you are prepared to give up your cherished theory, in that case why not go a step further and accept the best of all truths, i. e. that the elements have no real existence; because the elements have no component parts, nor are they atomic in essence as they have no power to combine. (About this we will speak later on ). (1888-9) We merely imagine the existence of the four elements : they are only reflections of consciousness caused by previous conformations, just as the appearances that manifest in dreams or are produoed by magic.

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FOREWORD You may ask :-If the elements are non-existent what else may be the cause of consciousness? We will reply :-It is not necessary to formulate the external elements as the cause of consciousness, because the consciousness has another cause, namely, the consciousness of the previous moment. (1892) If the first consciousness is caused by a different chain of consciousness, then you must also say whether the latter is the material cause or an auxiliary cause ? (1893) If you take it to be the material cause then in the chain of consciousness of the son there should be the previous impressions of the parents' consciousness. (1894) It is an universal truth that the effects should have all the qualities of the material cause by the principle of affirmation and negation; the future consciousness must therefore possess all the qualities of the previous consciousness which is its material cause. (1895) (5) If you hold that the parents' chain of consciousness is the helping cause only then you must answer what the material cause of the first consciousness is? There is none. So you should admit that the chain of consciousness in the son is the result or the continuation of his own previous chain of consciousness. In that case there will be no quarrel between us. (1896) Therefore, the first consciousness is the result of its own previous consciousness which is its material cause, because such is the nature of consciousness; just as the consciousness of the present moment is the result of the consciousness of the previous moment. (1897) The other reasons advanced by you being refuted, the first consciousness will spring up spontaneously unless you admit the previous consciousness as the cause of the first consciousness in a new-born child; otherwise, if the consciousness be considered as eternal, it must exist always. By this the theory of previous birth is established. (1898) Now about future birth The consciousness at the moment of death is endowed with the power to be the efficient cause of the consciousness of the

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MOREWORD next moment, because it possesses the qualities of passion, desire, etc. and because of its low associations; in much the same way as the immediately preceding consciousness is the efficient cause of the consciousness of death. (1899) If consciousness be capable of producing another consciousness (in the same body) why cannot it produce the same after death in another body, be it the body of a god, a man or an animal? (1900) The Carvakas now advance a technical objection. They exclaim-We hold that the consciousness is an outcome of the body, and as such your examples (egiatapaanaa etc. "just as the consciousness of the present moment" etc.) are not acceptable to us your argument is not valid as the major term is not present in your example. (1901) Our author replies--Your theory that the body is the material cause of consciousness has already been refuted, and these examples have been given on the assumption that you have already given up your theory and showed a leaning to ours. It has already been said that if the body is the cause of consciousness, then all the different kinds of consciousness will appear simultaneously and not in succession, for you do not acknowledge any helping cause. (1902) Remembrance and attachment are indeed produced by sensation and contemplation; none can deny that. So you must admit that there is not one kind of knowledge in the body but many. (1903) Thosc who practice fine arts, etc. obtain a superior or inferior degree of knowledge in course of time; or, in other words, from the knowledge of one degree is produced the knowledge of a different degree. In such cases as there is difference in degree there must be difference of knowledge also. (1904) When our mind with one sense-organ is deeply engaged with a particular thing, we are not able to receive sensations through the other sense-organs, but when the mind is disengaged then those sensations are received again. It is therefore proved that there is not one kind of consciousness which remains always in the body. So it is not wrong to say that consciousness of one moment is caused by the consciousness of another moment. (1905)

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FOREWORD You have said that the mind of one body cannot produce the mind in another, because the two minds are indicated in different bodies. But this is disproved; because the mind being formless does not require any repository, and therefore no indication of the mind in the body is possible. (1906) In order to prevent their falling, things like water require some vessel for support. As the mind has no motion why should it require a repository? (1907) If you mean by "indication" that the mind is inherent in the body, even then it will be wrong; because according to your theory the mind and the body are not the same. But the inherence of the mind in the body is possible in our case, as we do not consider the external objects as real. (1908) If you admit the inherence of the mind in the body, then, as your body is perceived by others your feelings of attachment, hatred, etc. ought also to be perceived by others. The Buddhists cannot be open to this charge, as they maintain that the body is only a reflection of the consciousness. (1909) The phenomena of the mind can be perceived by the mind only, but the body is perceived by the mind as well as by others; so the mind and the body are different. Therefore, the things that are divided in this manner must also be different, just as the root of the belly (which is felt by one ) and the actor ( perceivable as two different persons, one as an actor and another as the person whom he represents ). (1910) This reason is, of course, not applicable to us, as we accept only one chain of consciousness. Every external object is the reflection of our own consciousness, just as a man with a defective eye perceives two moons, which emanate only from his own consciousness. (1911) The Carvakas reply-The consciousness which is ever perishing, and is ever being produced, seems to us to be a continuous thing. If you think that the consciousnese is inherent in the body, then the body also should be momentary. (1912) Our author answers--If by the word "indication" you

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PORYWORD maan simply that the mind is produced by the body, or that it ovanot exist anywhere except in the body, even then your middle term or reason will be erroneous. (1918) The body as we see is becoming different every moment; the previous consciousness ( at death) produces in the next moment another consciousness in a different body, and the consciousness is the only connecting link between these bodies. These two different consciousnesses are connected with one another as cause and effect. (1914) Because the chain of the consciousness which is being destroyed every moment is one and continuous, the consciousnesses of different moments in the same chain are connected as cause and effect. In the previous and subsequent births also the same chain of consciousness continues. But the chains of consciousness in dissimilar bodies like those of a cow and a horse are not so connected, because the chains are dissimilar. (1915) How do you know that the consciousness of the emancipated does not produce another consciousness, and why do you give an example like this, as you do not attach any authority on a conclusion considered valid by your opponents? You are evidently unaware that the last consciousness of the emancipated indeed gives rise to another consciousness, ( such as, "my life is finished, I have adhered to celibacy, done all that was to be done, and I will not know of a next birth." ] (1916) Your example does not apply also in the case of the Madhyamikas, because when the devotees attain Buddhahood they retain the momentary consciousness of the transcendental Nirvana. Even in the cases of the S'ravakas and the Pratyekabuddhas your example is not applicable, because in Buddhism there is only one Yana namely the Mahayana, [while the other Yanas are nothing but ladders.]. (1917) Your example is indeed endowed with the qualities of the major term, and though it is considered valid by your opponents it doos neither apply to the Vijnanavadins nor to any other sects of Buddhism, (1918)

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FOREWORD XXXHI You have said that the consciousness of death does not produce another consciousness, because it is dying,-but you have not said what difficulties will arise in case it does so. This omission gives rise to doubts, namely, that the last consciousness may also produce another consciousness in a different body; so here there is a fallacy of doubt in your argument. (1919) That in the foetus there is consciousness is not too bold to assert. Why cannot there be consciousness in the foetus, even though its organs of sense be undeveloped therein ? (1920) That consciousness is the result of the sense-organs is known' to all. If the foetus having no sense-organs cannot have consciousness and if our assertion is too bold, why then, should it be otherwise in dreams. (1921) So we should admit that consciousness is not connected with the sense-organs or with external objects; even without these, consciousness is possible. So even in the unconscious state we must admit the presence of consciousness. (1922) If you think that in the unconscious state and in sleep no consciousness is present but only its potentiality, then you are wrong; the consciousness is always present there in its full identity. (1923) How can you be certain that the mind is absent in the conditions of sleep and unconsciousness? If you reply-because there is no sensation-then, tell me how you can know that there is no sensation. (1924) If you reply because the mind does not feel the presence of consciousness,-in that case, you must acknowledge that there is a mind which feels that it has no consciousness. (1925) The Carvakas say-if you acknowledge that there is consciousness in such conditions, why does not the mind recollect sensations received while in an unconsious state? Our author replies because the mind is deprived of the power of recollecting those sensations, just as a new-born child is unable to recollect sensations. (1926-27,)

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TAXI FOREWORD Carvakas-Why do you at all accept the presence of consciousness in an unconscious condition ? Our author replies I have already proved that the first consciousness is the result of a previous consciousness, because the nature of consciousness is such. If you do not accept the presence of consciousness in an unconscious state it will mean death, because you maintain that the destruction of mind is equivalent to death. But what we actually find is that he regains consciousness which is tantamount to another birth; then, there cannot be any death at all in the world, because there is always the possibillity of the production of more than one mind in the same body. The consciousness in living beings is independent; because it does not require the assistance of sense-organs etc. Being produced by the previous consciousness, it remains in the body just as it remains in dreams. (1928-30) So the consciousness does not require the help of the objective world, because even without the connection between the sense-organs and the external objects we can bave the consciousness of such impossible things as a lotus in the sky. (1931) Even if the sense-organs and the external objects are existent, we have the power to know the past and the future, just as impossible things like a lotus in the sky can be the subject of our consciousness. (1932) The image called up by a word is only a reflection of our mind in the form of an object which does not really exist; so external objects have no real existence except in the mind. We have exhaustively dealt with this subject in our examination of the relation existing between the word and its meaning (aocrefydtert). (1933) In paralysis and similar diseases the mental faculties remain unchanged; therefore consciousness is not dependent on the body alone. (1934) But in a disease like the derangement of the optic nerves, even though it be very slight, the consciousness dependent on the eyes only gets changed. (1935)

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FOREWORD XXXV When a body is destroyed, the consciousness which is not dependent on the body can exist by its own inherent power. So there is nowhere any contradiction. (1936) In reply to your argument-that consciousness does not pass into another body after death-we may point out that it has already been proved that the consciousness can exist even without the help of the body. It is therefore not difficult for us to explain that the consciousness passes on to another body when the present one is destroyed. (1937) Because we fail to perceive other bodies to which this consciousness passes on, we have no right to say that they do not exist, in much the same way as a short-sighted man cannot perceive the smoke if it is scanty even though it is present there. (1938) Though the last consciousness and the next consciousness are to be found in different bodies they are really the parts of the same chain of consciousness, because the next chain of consciousness (in a different body) imitates in the same way the previous chain of consciousness, just as the thread of a story is connected with all the differerent chains of circumstances related therein. (1939) In the new-born child we find the consciousness of desire for mother's milk, and in its absence the consciousness of anxiety is produced. By this we can infer that the new consciousness is the effect of the consciousness contained in the previous body, which was endowed with similar desires at the time of death. (1940) From the child's crying, etc. it can be inferred that it has desire, anger and anxiety. These are nothing but manifestations of consciousness which is the result of understanding of the meaning of words (f). The consciousness of understanding the meaning of words in the child is the result of conformations acquired in the previous birth. (1941) We have already established that the external objects are nothing but the meanings of words (). In the child how can the consciousness of suckling, etc. (which not are real objects but only the meanings of the words or ) be possible without practice,

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FOREWORD (i, e. how can the knowledge of understanding the meanings of words be possible in a new-born child ?) If we do not admit previous birth, in that case the child must be without this consciousness. (1942) This consciousness of desires, etc. is the result of the force of the memory which was in the habit of knowing the meanings of words in the previous birth; because suckling, etc. are forms of consciousness, just as the present consciousness is the result of the previous consciousness. (1943) * Because the consciousness of the new-born babe is the fructification of the force of memory, which was in the habit of knowing the meanings of words in previous birth, the future birth is also established. (1944) Carvakas-If consciousness in a new-born child is the result of the previous practice of knowing the meanings of words, why then they cannot speak or remember immediately they are born, just as a speaker remembers and speaks immediately. (1945) Our author replies : -Because the faculties of the mind are benumbed and the memory is scattered (by long confinement in the womb ) the child cannot at once speak or remember, in much the same way as the faculties are benumbed and the memory is scattered in fever in which there is a simultaneous derangement of the three vital fluids. (1946) But those who are super-human and whose faculties of mind are not benumbed (in the womb ) can indeed speak at once and retain the sharpness of memory immediately they are born. (1947) For establishing future birth further reasons are enumerated. The desires of attachment, hatred etc. of this moment must be the effects of the previous indulgence in desires of attachments, hatred, etc. by the principle of affirmative and negative inseparable connection. (1948) For the child no previous practice is possible in the present birth, but we perceive the feelings of attachment, hatred, etc. in it. What else can be the cause if not another birth? (1949)

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FOREWORD (1952) : The feelings of attachment, hatred, etc. are not produced by. the proximate presence of the external objects, because when a man is pure in mind and thought, the proximate presence of such objects fails to produce the feelings of attachment, hatred, etc. (1950) In case the desired thing is lost or not obtained men who are devoid of wisdom feel unhappy and their feelings of attachment, hatred, etc. are increased. (1951) The thought that women are auspicious, suitable and constant, gives rise to the feelings of attachment, etc. in men; bat as & matter of fact these things have no reality. So in this birth those feelings of attachment, etc. are produced in children as a result of the practice of similar feelings of attachment, etc. in the previous birth; they do not spring up with the assistance of the external objects, just as the future feelings of attachment, etc. are produced by the previous feelings of a similar nature in the present life. (1953) The immediate presence of objects is not the material cause of the feelings of attachmant, etc; the presence of objects only recalls to the mind the memory of past experiences of a similar nature. (1954) Those who are not pure in mind and those who are prone to desire constantly, get the sufferings, such as the feelings of attachment, etc. according to their intensity of desire. So the presence of a thing is the material cause only of the previous memory; otherwise, it would have always produced the same consciousness in the minds of all perceivers. (1955-1956) By noticing the feelings of others, or by hearing from others, these feelings of attachment, etc. are not produced, because even without hearing or noticing, the feelings of attachment etc. are produced in the new-born child. (1957) The minds of animals which do not perceive or hear of the feelings of others are agitated when they come in contact with other animals ( females ) of the same species. (1958) In this life the previously inexperienced merits such as of

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XVII TOREWORD knowledge, virtue, compassion, etc. are not seen coming out of their own accord in some individuals, in much the same way as an elephant's rut comes out of its own accord. So the theory of the previous and future births must be Accepted. (1959) * The feelings of attachment, etc. are not the products of vital fluids like phlegm, bile, and wind, because contrary results are seen in men according to their purity of conscience. (1960) As the feelings of attachment, etc. in a new-born child are the results of the experience in previous births, the previ. ous birth is established; therefore, atheism in this respect is exploded. (1961) The Carvakas now get impatient and say-What are you going to prove? Is it that the feelings, etc. of this birth are the result of previous experiences in this birth; (ii) or in the previous birth or (ii) are these the result of previous experience only? . (i) The first is disproved by the fact that the first consciousness can have no previous experience of feelings in this birth. (ii) The second is disproved because your example is fallacious, as it is devoid of the major term, because we do not admit previous birth. How then can there be practice in previous birth? (iii) The third is disproved, because with the same reason (viz., the nature of consciousness in such ) we can prove the contrary, that is, the feelings of attachment, etc. are not produced by the experience of previous births. (1962-1963) The author replies--The thesis we seek to prove is your third alternative, viz, that the feelings of attachment, etc. are the results of experience only. The reasons we have given, cannot, as you claim, prove the contrary; there is no contradiction in our argument inasmuch as we consider the first consciousness of yours in the child to be nothing but the result of experience which must necessarily have been gained in a previous birth. (1964) $ 6. S'antaraksita as a Philosopher. From the very opening lines of the Tattvasangraha the views of the author can easily be collected. In the course of the

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FOREWORD Xxxx twenty-seven different examinations also he gives his own views quite profusely; and in this section we propose to collect these views and attempt to give an idea as to the form of Buddhism current in the time of S'antaraksita. In the Prakrtipariksa he dismisses the doctrine of Primordial Matter as the cause of the universe as formulated by the Samkhyas, but says that the doctrine of existent effect in the cause or of the non-existence of the effect in the cause are both untenable, because there is no object existent in the world except the Vijoana or consciousness which is momentary?. In the Is'varapariksi he disproves the theory of one, eternal and omniscient creator, as formulated by the Naiyayikas, but says that the reasons adduced by the Naiyayikas to establish God can only prove the existence of many and finite intelligences as the creators. The Buddhists also accept that the creators of the universe are persons or rather the chains of Vijnana who create according to their good and bad actions done in the previous births'. Further he says that the Buddhists do not believe that after the destruction of the universe the souls remain without consciousness, but bold that the chain of consciousness remains even after the destruction either in the heavens assigned to the gods or in some other spheres according to its good and bad actions, with the same memory, conformations, etc.; and subsequently in the beginning of the creation it does not require the help of God to receive instruction on matters of conventionality. In the same Pariksd, S'antaraksita further says that according to the Vijnanavadin's theory there is nothing in the world except the consiousness which is endowed with different forms. These forms are also utpAdo vastubhAvastu so'satA na satA tthaa| saMbadhyate kalpikayA kevalaM tvasatA dhiyA // 32 // -p. 33. buddhimatpUrvakatvaM ca sAmAnyena yadISyate / tatra naiva vivAdo no vaizvarUpyaM hi karmajam // 70 // Kamalasila adds-karmajamiti / sAdhAraNAsAdhAraNazubhAzubhakarmajanitam / ataH zubhAzubhakarmakAriNaH puruSA buddhimanto'sya kaarnntaamaapdynte| -p. 51, pralaye laptavijJAnasmRtayaH puruSA na nH| AbhAsvarAdisambhUtestata eveha sambhavAt // 8 // Kamalasila adds-nAsmanmatena pralayakAle luptaprajJAnasmRtayo vitanukaraNAH puruSAH santiSThante, kinvAbhAkharAdiSu spaSTajJAnAtizayayogiSu devanikAyetpadyante, ye tu pratiniyatanirayAdivipAkasaMvartanIyakarmANaste lokadhAtvantareSutpadyanta iti vivartakAle'pi tata evAbhAkharAdevyutvehAlaptajJAnasmRtaya eva saMbhavanti / -p. 53.

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XL FOREWORD produced in accordance with the actions done in the previous births. On these grounds no creator is required, because there is nothing that is to be created. In the Ubhayapariksd he rejects the dualistic theory, as held by the Sesvara Samkhyas, of God and Matter as causes of the universe, on the ground that if both these are eternal then everything would be created, protected, and destroyed at once, and not in succession or by the process of evolution. In the Srabhavapariksa he rejects the theory that the universe is self-existent and is causeless. In the S'abdabrahman pariksd he disinisses the theory as held by the Grammarians that S'abdabrahma is eternal, and the objective world is nothing but the result of this sound. The world appears as different froni the sound because of Avidya or ignorance. Incidentally Kamalasila explains the Buddhist view of Avidyd and Moksc. He says that we consider the tendency of the mind surcharged with the conformations of previous births as Avidya (ignorance ). When this Adidyd is destroyed by constant meditation so as to give rise to the chain of consciousness which is pure and free from the seeds of conformations, it is then called as having obtained emancipation'. In the Atmapariksd, replying to the Naiyayikas the author says that though we Buddhists do not accept an Atman as the acknowledger of all kinds of knowledge, we admit indeed a Sarvajna or omniscient as the perceiver of all varieties of knowledge. Others admit that by attaining superhuman powers all kinds of knowledge can be known. So there is nothing new in your doctrine of Atman. But the Vijuanavadins admit that all Vijnanas rise independent of the subject and the object and they are not acknowledged by anything else'. While examining the theory of Atman as propounded by the Advaitins, he says that according to this theory the Atman being always emancipated the 1. The game agardaran I FT Tatar eftea a I......727217 vidyAyA yogAbhyAsAdasamarthataratamakSaNotpAdakrameNa vyapagamAtparizuddhajJAnasantAnodayAdapavargaprAptirityato bandhamokSavyavasthA yuktimatI / -p. 75. 2. a gad archana FagarEYATI manfaragni asingetoga : 1966 11 Kamaladila adds darkAHIFA: Hatefuired for for at zrAvakapratyekajuddhastadanyaizca paracittavedibhirvedanAbhyupagamAt // . yeSAntu vijJAnavAdinAM mataM sarvameva jJAnaM prAtyaprAhakavaidhuryAtkhayameva prakAzate natu Katarta en la etc. -p. 83.

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FOREWORD XLI bondage and emancipation cannot be explained; but according to the theory of the Vijnanavadins, in which everybody is admitted to have a different chain of momentary consciousness, bondage may be explained as a condition of the Vijnana which is surobarged with impure tendencies; and emancipation as a condition of the Vijnana which is free from all impure tendencies, conformations, etc. There is a good deal of similarity between the Atman of the Advaitins and the Vijnana of the Vijnanavadins, and the only difference between the two seems to be that while the Advaitins formulate the Atman as eternal the Vijnanavadins consider their Vijnana to be momentary. While refuting the Pudgalavada of the Vatsiputrigas, our author says that Buddha never refuted the Pudgala simply because he had to look to the mental condition of his pupils. As he was not bold enough to repudiate the theory he taught that it cannot be known separately. In some places the Pudgala is said by him as the bearer of burdens, and he meant thereby the chains of the momentary Skandhas collectively as Pudgala and as the bearer of burdens". In the Sthirabhavapariksi detailed information is given by both S'antaraksita and his commentator on the most interesting doctrine of momentariness or the Ksanikavada. He says if the entities are aocepted as momentary, the helping conditions help the material cause in producing a particular effect. In the first moment the helping conditions and the material cause assembled in one place change themselves in the next moment in such a way as to be capable of producing the result, and in the next moment the result is produced. The assisting conditions may also be called the causes, as they help the material cause in producing the effect. 1. Paggalaplaanitat a fageti ganharhage EUTATEN aa: 57 HII Kamalabila adds-up fe fufe afagannath Pasiri wazife mala iti pakSastasya viparyastAviparyastajJAnaprabandhotpAdavazAdvandhamokSavyavasthA yukimatI / yogAbhyAsakrameNa ca parizuddhataratamajJAnotpAdAdaparizuddhajJAnasantAnanivRttarapavargaH prApyata iti saphalo mokSaprAptaye pryaasH| - p. 124. 2. aggruitefano HRERUPERTAT I RYS II Cf. Kamalasila-- aterega pataifa Rhe: farita HRERIT: I am a ga skandhAH samudAyasantAnAdirUpeNa vivakSitAH pudalo bhArahAra iti ca vypdishynte| tatraiva loke pulAbhidhAnAt / -p. 130.

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FOREWORD SII The author in the same pariksd proceeds to explain the notion of destruction in conformity with the doctrine of momentariness. There are two kinds of destructions, he says, namely, the disappearance of momentary entities, and the destruction which gives rise to a dissimilar kind of momentary entities. The first has no cause : all entities are constantly undergoing a process of change, an entity of one moment giving rise to another in the next. The second kind of destruction has causes and assisting conditions. Take, for instance, a pot which is complete in one moment and which when destroyed with a stick, etc. gives rise to the pieces in the next moment. This is what our author thinks to be the second kind of destruction which has causes in contradistinction with the first kind which is causeless." In the Karmaphalapariksa S'antaraksita replies to the most grave objection that is levelled against the doctrine of momentriness inasmuch as if everything is momentary, the Vijnana of one moment which does an action cannot remain in subsequent moments to enjoy its result, and the Vijnana of a subsequent monient which does not perform the action has to enjoy the result of the previous action whether good or bad, which is unjust. S'antaraksita replies that the Vijnana which does an action produces another Vijnana in the next moment with the same conformations, etc. and this process goes on infinitely. In this way, in the same chain of momentary Vijna nas which are related to each other by the law of causation, the action and its results can be explained'. In the same way, he says, memory can also be explained. The Vijnana which perceives and begets conformations in one moment, produces in the next moment the memory of the perception and conformations experienced in the previous moment, in the same chain of consciousness. In the same pariksa he sharply demarcates between -p. 156. 1. Harategies Parent at a TCATTI tasyA'ntepi na bhAvo'sti tathA janma tu vAryate // 439 // vilakSaNakapAlAderutpAdastu sahetukaH / * Atsanet oled ita agi ITHIT Il 880 | 2. Barai hartan or a grupei heturiSTaM nacaivaM yatprabandhenAsti hetutA // 538 // akRtAbhyAgamo'pi sAdyadi yena vinA kacit / jAyeta hetunA kArya naitaniyatazaktitaH // 539 // -p. 182.

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FOREWORD an ordinary and emancipated chains of Vijnana. Persons whose chain of consciousness is impure with impure tendencies and conformations will be doing actions that will lead to his own enjoyment, while the persons whose chain of Vijnana is pure feel that all things are momentary and that there is no soul, and they engage themselves in doing good actions only according to their perfect conformations'. We thus see the importance of Karuna or compassion in Mahayanism as against the egoistic emancipation in the Hinayana. Our author in the subsequent examinations refutes the Naiyayika and Vaisesika notions of Substance, Quality, Action, Generality, Particularity, Inherence, etc. These notions directly go against the Buddhist theory of momentariness, and hence our author has taken some pains in refuting them. But as a matter of fact when the momentariness of everything is established, and it has also been proved that there is nothing real except the chains of consciousness, and when the existence of the objective world is denied altogether, there hardly remains anything, such as the substance, quality etc. which are here disproved. In the S'abdurthapariksa our author explains the Buddhist doctrine of Apoha which is very interesting but at the same time extremely difficult to understand or to realise. When a word is uttered what does it signify? Does it signify an object or does it produce an effect only in the mind, and if so, of what kind? The Vijnanavadin will not accept an objective world because there is no room for such a contingency in it. When the existence of an objective world is denied then the difficulty arises. In order to escape from this difficulty the Buddhists take recourse to the doctrine of Apoha or the negation of the opposite. S'antaraksita says that it is Apoha which is signified by the word. The word and the Apoha are related to each other as cause and effect; the word is the cause and the Apoha is the effect. As soon as the word cow, 1. ahInasattvadRSTInAM kSaNabhedaprakalpanA / XLIII santAnaikyAbhimAnena na kathaJcitpravarttate // 541 // abhisambuddhatattvAstu pratikSaNavinAzinAm / hetUnAM niyamaM buddhA prArabhante zubhAH kriyAH // 542 // See Kamalasila's commentary on these two s'lokas on p. 183.

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XLIV FOREWORD for instance, is uttered, it gives rise to the knowledge of a cow which is by nature the negation of the opposite, or in other words, which is different from a not-cow; when a cow is said as cow and by no other word, the word itself means the negation of the opposite. When we explain a cow as different from horse, etc. it shows that Apoha is the meaning of the word. The knowledge created in the mind is the meaning of the word; that knowledge is of the nature of Apoha. Therefore Apoha must be the meaning of the word?. In the Pratyaksapariksd and the Anumanapariksa S'antaraksita mainly follows the definition of perception and inference as given by Dinnaga and subsequently modified by Dharmakirti. In the Pramanantarapariksi he dismisses the S'abda, Upamana, Arthapatti Abhava, Anupalabdhi, Sambhava, Aitibya, etc. as invalid proofs. Besides perception and inference there are no valid proofs according to our author. In the Syadvadapariksa our author refutes the favourite Jaina dootrine of Syadvada, and in the Traikalyapariksa he criticises the views of four eminent Buddhist Bhadantas on the three times, present, past and future as was previously done by Vasubandhu in his Abhidharmakosa. The knowledge of past, present and future is unreal; an action done in the present moment produces many momentary results one after another in succession, but our delusion leads us to think that the same action gives the result. It is only the emancipated, depending as they do on their purified chain of Vijnana, can predict the future or recall the past by seeing the present things only in the same way as the Tathagata did before'. In the Lokayatapariksd, while refuting the Lokayatas who are no believers in the previous or future births, or in other words, in the theory of transmigration, S'antaraksita incidentally gives much valuable information. After death, he says, the Vijnana leaves the body and gets into another, and that is what is called 1. 09112TE FRA ale afara khalakSaNe'pi taddhetAvanyavizveSabhAvataH // 1009 // See Kamalasila's commentary on this s'loka, pp. 317, 318. 2. Slokas 1853-B6, p. 519.

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FOREWORD XLV Paraluka or after world. It is nothing but a stage of Vijnana. The first Vijnana of a child does not result from the body but it is a continuation of the Vijnana (of death ) in the last body which died. In other words, the last Vijnana of death produces in the next moment the first consciousness in the child. The chain of momentary consciousness, according to S'antaraksita, is eternal and is without a beginning or an end. This chain changes bodies and is going on eternally through a succession of births and rebirths. It may pass into body of a God if actions done were good, or into the bodies of animals, ghosts and demons if the actions were bad. In the Bahirarthapariksd, S'antaraksita replies to some of the most grave objections that are brought against the Vijoanavadin theory that there is no objective world except the Vijnana. He says even without the presence of an object we see Vijnana arising with the form of that object. When once it is possible why not in all cases ? Owing to different tendencies of the mind many Vijnanas are rising one after another with the forms of objects, just as a man with a troubled eye perceives two moons or one with a jaundiced eyes sees the white conch as yellow. Are there really two moons or is the conch yellow! These Vijnanas have no corresponding objects, but they are Vijnanas all the same. So what is the necessity of admitting the existence of an objective world ? By perception the outward world cannot be proved. The Vijnana of perception must have, for instance, a black form because otherwise black objects cannot be reflected in it. If the form of Vijnana is black and there is something else as a black object then there will be two cognitions of black which is absurd. In the two subsequent examinations he denies or disproves the authority of the Vedas and the doctrine of self-evidence. For understanding the Buddhistic views as held by the Vijnanavading the last examination or the Sarvajnapariksd is of more than a passing interest, and this examination is replete with information on a number of important doctrines held by different schools in Buddhism. This chapter, if separately tadatra paraloko'yaM nAnyaH kazcana vidyate / upAdAnatadAdeyabhUtajJAnAdisantateH // 1872 // kAciniyatamaryAdA'vasthaiva parikIrtyate / tasyAzcAnAyanantAyAH paraH pUrva iheti ca // 1803 // p. 523.

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XLVI FOREWORD studied, will give many more important information than are brought together here obviously for want of space and time, and a study of it, we venture to say, will well repay the labours of the investigator. In this examination S'antaraksita and his disciple Kamalasila present very interesting solutions of a number of problematic questions which usually confront a student of Buddhist literature. We will here deal with only a few topics such as the author's conception of Omniscience, which can be obtained by the removal of the two kinds of veils, viz., the veil of suffering and the veil covering the transcendental truth, his reasons to establish an Omniscient Buddha, the fundamental distinction between the Mahayana and Hinayana, his definition of a Bodhisattva and the conception of Nirvana according to the standpoints of the two great divisions of Buddhism. Every system of philosophy, our author says, has a founder who shows the correct way leading to emancipation. He must have many special qualities one of them being Omniscience or the power to know all things of the universe. That Sarvajna, by having a knowledge of such impure things as wine, etc. through the different sense-organs, cannot contract impurity which leads to rebirth and sufferings; because the objective world has no real existence except the Vijnana, and the purity, etc. are only the reflections of the Vijnana. Further, the persons or more properly the chains of Vijnana who realize the highest truth of voidness in everything and constantly meditate on S'anyata and instruct others to follow this line of meditation for the attainment of salvation, all are able as a matter of fact to be omniscient. Buddha must be considered as omniscient because he was the first to realize the voidness of the universe and to instruct pepole on this highest truth. How can Kapila, Vardhamana, etc. who accept entities as permanent and formulate Syadvada which is opposed even to perception, be called Sarvajnas1? 1. idaca vardhamAnAdenairAtmyajJAnamIdRzam / a amezukazu fe fazer: addiffiant: 11 3334 || syAdvAdakSaNikatvAdi pratyakSAdiprabAdhitam / bahevAyuktamuktaM yaiH syuH sarvazAH kathaM nu te // 3326 // -p. 867.

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FOREWORD XLVII Then our author proceeds to explain how the realization of Nairdtmya leads to the attainment of omniscience, or the quality of knowing all things. There are two kinds of obstructions, says our author, which when destroyed by the realization of the voidness of the Universe, lead to the attainment of omniscience. The first is called Kles'dvarana or the obstruction of suffering, and the second is Jneydvarana or the obstruction hiding the transcendental truth. The sufferings are the feelings such as of attachment, hatred, etc. which are indeed hindrances to know a thing as it is. The other obstruction is the want of perfect knowledge or the highest truth, and the inability to impart that true knowledge to others for their benefit. The first kind of veil or obstruction can be removed by the realization of the voidness of the Universe alone. The feelings of attachment, hatred, etc. indeed result in the first kind of obstruction, and these impure feelings are caused not by the external objects but by the constant practice of thinking the Ego as real. The realization of Nairatmya destroys the Ego and its connection with the surrounding objects, which are unreal, as also the feelings of attachment, hatred, etc. which are only the outcome of thinking the Ego as real. The constant meditation on Nairatmya (nonEgo) removes the veil, and the ascetic is then after considerable practice able to discover that everything is void. This kind of intense meditation leads to the realization of Nairatmya of the Universe in a way very similar to a man's perception of a lovely damsel, about whom he is constantly thinking and keenly meditating. The constant thinking of the Ego and its connection with the objective world, once destroyed by the realization of Nairatmya would not possibly come up again in that chain of Vijnana, because the S'ravakas and Pratyekas, who are mortally afraid of the cycle of 1. Tento pin a stat sua parati afacerea ta sata PAT 791 11 777611 See Kamalas'ila's commentary on this s'loko -pp. 869, 870. 2. Atmadarzanaviruddhaca nairAtmyadarzanam / tadviparItAkArAvalambanatvAt / manayohi yugapade. kasmin santAne rajjusarpatajjJAnayoriva sahAvasthAnamaikyaca viruddham / ato nairAmyadarzanamiracultat Fre Portaria actor metat: tre Art of - p. 870.

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XLVIII FOREWORD existence, and desire emancipation only for the self, stand always in need of this kind of meditation to extinct the Ego altogether from their chain of Vijfiana. The Mahayanists, on the other hand, who are imbued with their unbounded feeling of compassion for the suffering humanity, and are always prepared to help all beings troubled with great sufferings, and who meditate the Universe as their own self, are induced by their feeling of compassion to have the meditation for the realization of Nairatmya.' In other words, while the Hinayenist is selfish the Mahayanist is selfless in the matter of removing the first kind of veil by meditation on the Nairatmya in everything. The second kind of obstruction, namely the veil covering the transcendental truth, can only be removed by constant meditation of Nairatmya with great reverence, and without cessation. By meditating in this way the veil is removed and the ascetic becomes omniscient, and on this lies the most fundamental difference between the Hinayana and the Mahayana. Though the S'ravakas and the Pratyekas are able to realize the Nairatmya, they cannot obtain omniscience because of their inability to identify themselves with the Universe, as the Mabayanists are able to do by their unbounded compassion for the suffering humanity.' The Hinayana or the lower vehicle therefore is an easier path leading to salvation, whereas the Mabayana or the greater vehicle is much more difficult, inasmuch it involves a great self-sacrifice without the prospect of obtaining any reward. S'antaraksita next goes on to prove that Sugata alone is Sarvajna because he was the first to meditate the whole universe as void (Niratma), to identify it with his own self, and instruct others 1. ye tAvajAsAdiduHkhotpIDitamAnasAH saMsArAdunatamanasakhadupazamamAtmanaH prArthayante teSAM prAvakAdivopaniyatAnA saMsArAdvayameva nairAmyabhAvanArthivAnimittam / ye tu gotra vizeSAtprakRyaiva parahitakaraNaikAmirAmAH saMskArAdiduHkhatitayaparipIDitaM jagadavezya rupAparatatratayA taduHkhaduHkhinaH khAtmani myapekSAmapAsa sakalAneva saMsAriNa mAtmatve. Hay quercitary storia dat soora Arquitet RIAATTA 1-p.872. 2. Starga Ararating alasto o QUATTA I TATE -p. 876. yaavrnnsaanhaannaat|

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FOREWORD on this transcendental truth. Sugata was the first to conceive the unreality of the Universe and to definitely proclaim it as nothing but the embodiment of the five Skandhas: he gave this instruction without any contradiction, and preached the four Noble Truths after realizing perfectly that the world is full of sorrow. He stands at the head of all philosophers, because he alone traced the cause of this cycle of existence in desires, which are necessarily the outcome of the philosophy of the realization of the Ego as taught by Kapila and others, and because he showed that the sufferings can only be destroyed by realizing everything as non-Ego, or in other words, by destroying individuality.' Our author next proceeds to show the distinction between the two classes of Vijnanavadins, who differ on the question of the apparent inconsistency of simultaneous meditation and speech on the part of the omniscient Sugata, inasmuch as when the Saryajna meditates he cannot impart the results of his meditations, and when he speaks he cannot meditate and be Sarvajna. One class of Vijfanavadins hold that the Sarvjna does not speak when he meditates on the Nairatmya of the Universe and its sufferings, but he instructs on the truth experienced during meditation after coming out of the Dhyana;" while the second class of Vijnanavadins hold that even when the Sarvajna is in meditation the words of instruction can come out without his knowledge owing to his previous merit and transcendental knowledge. This is quite possible 1. 85 guardeHII Arndara i sarvatIrSakRtAM tasmAtsthito mUrdhi tathAgataH // 3340 // Kamala'tla adds-yenedaM sarvapadArthAnAM skandhapazcakatvAdidezanayA sarvAkAramAdau prathamato Aripi fan, ga......gaula TSHIA: gua yaua il-p.876. 2. Bana a pri Polglauraa: 1 Benefita para a diaria U2199 sarvajJa iSyate nApi vikalpajJAnavRttitaH / -pp. 881, 882. Soe Kamala'tle's commentary on this s'loka. 8. cakatramaNayogena nirvikalpe'pi tAyini / saMbhArAvegasAmAdezanA saMpravartate // 168 // iti ye suSiyaH prAhunAnpratyapi na sidhyati / pp. 883, 884.

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TORIWORD because the Vijnanavadins postulate that the Sarvajna. does not speak but others think as if he speaks. The Sarvajna in fact is nothing but a chain of Vijfana and what it thinks is transmitted into the different chains of Vijnknas surrounding it, and through them to the rest of the world or properly speaking to the other chains of Vijnana. The most interesting topic, namely the nature of Nirvana, as conceived by our author and his commentator, then follows and it is useful to note our author's views in this connection. A Bodhisattva's chain of Vijnana, our author explains, because of its unbounded sympathy and compassion for the suffering world, does not merge into the S'anya and thus lose its form, individuality and activity: it does not care to obtain salvation until all creatures realize the truth of Nairatmya of the Universe and obtain Nirvana consequent thereon. We thus see the necessity of setting up in Mahayanism the ideal Bodhisattva in the form of Avalokitesvara, who refused salvation, though fully entitled to it, until all creatures of the Universe obtain salvation, as early as the first century A. D. in the Sukhavativydha and then in the Karandavydha which was translated into Chinese in about the third century A. D. Another important difference between the Mahayana and Hinayana lies in the fact that the S'ravakas and the Pratyekas who are devoid of compassion for the suffering humanity obtain their Nirvana soon, as they have not to wait for the salvation of others: they obtain Nirvana As soon as they are qualified for it, whereas the Mahayanists cannot or will not accept it, even though entitled to it, simply because all others are still immersed in the sea of Samsara and are undergoing untold sufferings. A 1. Heri yuring ATTATYTI sAdhArayogato vRttAnna kathaJcibhivartate // 3433 // Kamalas'ila adds-Type Testament geferciergfiruarate urca THE 1997 mAsaMsAramazeSasatvoddharaNAyAvasthAnAttadAyavartinI vittasantatiratitarA sthirAzrayA / yA tu dhAvakAvIno santAnavarsinI sA na sthirAzrayA teSAM zIghrataraM parinirvANAnmandaaller Thurat Taraft Rotarar: -p. 894.

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FOREWORD Mahayanist therefore cannot obtain Nirvana or salvation; he must exist, and he must have activities, and must always exert for the uplift of all beings guided by their unbounded sense of compassion. The reward held out for the selfish Hinayanist is Nirvana, whereas the reward for the selflegs Mabayanist is Omniscience. According to the Mahayanists Buddha also is not emancipated, and he has not merged himself in Slanya but his chain of Vijnana is still active, and from bim comes the inspiration to all the other chains of Vijnana, and from him comes the instructions on Dharma. S'antaraksita next goes on to prove the superiority of Buddha's teachings as the highest Dharma even when viewed in accordance with the tenets of the Tirthika philosophers. Nothing, he says, is wanting in Buddha's teachings: they are perfect. Buddha took into account the two-fold benefit that people are apt to obtain by following his advices; they can either obtain happiness in this world or emancipation for over hereafter. He instructed his people that if happiness is to be obtained in this world, if long life, health, knowledge, super-human powers. etc., are to be obtained, then Mudra, Mandala, Mantra and meditation should be practised. But if real emancipation or freedom from the cycle of existence is the goal in that case Nairatmya is to be realized, and this roalization of Nairatmya by removing all selfish thoughts will lead to emancipation.' While comparing his system with other systems of philosophy S'antaraksita further says that the knowledge of soul is nothing but the chain of knowledge completely shorn of the impurities 1. gats yeuhauffriat a: Setten TI sa dharma ucyate tAiksarvaireva vicakSaNaH // 3486 // tadukamantrayogAdiniyamAdvidhivatkRtAt / prazArogyavibhutvAdidRSTadharmo'pi jAyate // 3487 // samastadharmanairAtmyadarzanAttatprakAzitAt / Terenggalementar Parafat u ProGU. . -p. 905.

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LII FOREWORD which are only external and are merely outside influences? The pare knowledge is that which does not feel the difference of the subject from the object, and in consequence does not get desires which are the causes of sufferings and the consequential oyole of births and rebirths. By this kind of instruction, which is wanting even in Lord Krsna's teachings, Baddha has rightly boen termed as the foremost of all the greatest philosophers, and is considered an immortal and a Divino Being. To support the divinity of Buddha our author quotes the Buddhist scriptures (Agamas) and gives a piece of very useful information. He says that in the heaven occupied by the Akanistha Devas, there is a portion which excludes the Suddhavasa gods and which is dedicated to the Aryas. Above this there is the Mahesvarabhavana or 'the abode of Mahesvara'. When the Bodhisattva takes the last birth after crossing the ten Bhuinis he is born here and immediately under his suzerainty one Buddha is born in this world. When the Bodhisattva enters the abode of Mahes'vara he obtains omniscience and remains there until all the Universe is liberated, prior to his disappearance in Nirvana.' The Bodhisattva is always compassionate 1. etadevahi tajjJAnaM yadizudAtmadarzanam / AgantukamalApetacittamAtratvavedanAt // 3535 // aveyavedakAkArA buddhiH pUrva prsaadhitaa| dayopaplavaralyA ca sA saMbudaiH prakAzitA // 3536 // -p. 913. 2. dvayanairAtmyabodhe ca nyAdisAlpabhAvinaH / rAgadveSAdayo doSAH saMkSIyante'prayatnataH // 3539 // idaM tatparamaM tatvaM tattvavArI jagAda yat / sarvasampattadaM caiva kezavAderagocaraH // 3540 // -p. 914 3. paragatyAtmasaMsArabahirbhAvAna mltaa| buddhAnAmipyate'sAmiH nirmANaM tattathA matam // 3550 // akaniSThe pure ramye ekhaavaasvivrjite| bujyante tatra saMbuddhA nirmitastviha budhyate // 3551 // -pp. 915, 916. Kamala'tla further addr-akaniSThA nAma devAsteSAmekadeze zuvAvAsakAvikA nAma devAH / patra hi AryA eva zakha bhAvasanti / teSAmupari mAhezvarabhavanaM nAma sthAnam / tatra paramabhavikA eva dazabhUmipratiSThitA bodhisattvA utpayante / iha tu tadApipalena tathA nirvANamupalabhya ityAgamaH // -p.916.

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FOREWORD LIH and ever solicitous for the well-being of the inmates of the Universe, and his chain of Vijnana is ever active. From this the conclusion is inevitable that Sugata Buddha the omniscient is still residing in his abode and he is still active and will continue to do so, so long the world is not delivered. With the delivery of the world and with the emancipation of the inmates of the Samsara all Bodhisattvas will enter Nirvana and be emancipated. $ 7. Authors mentioned in the Tattvasangraha. One of the most important features of the Tattvasangraha is that it mentions a large number of hitherto unknown authors and philosophers whose views it records and refutes at length. It is needless to point out that S'antaraksita has done valuable service by recording the views of a large number of authors and showing at once the lines of thought and contributions made by each in his own sphere. We may take it for certain that S'antaraksita and Kamalas'lla, while stating the views of the different authors, named only those who were the first and pioneer propounders of such views. In tracing the development of Indian thought therefore S'antaraksita's services are unparalleled inasmuch as he presents to us enough material for further research in a field which is always regarded as dark and mysterious in the realm of Indian Culture. Besides Buddha and the authors of the philosophical Satras there are mentioned a number of important authors from Kambalas'vatara down to Ubeyaka or Bhavabhuti, in the Tattvasangraha and we will, in the following pages, endeavour to give an account of these authors, the views held by them, and with the available materials establish the periods in which they flourished, taking into account the new materials supplied by the Tattvasangraha. Kambalas'vatara. B. C. 550-500. In the Lokayatapariksa S'antaraksita mentions one Kambalds'vatara? who was a follower of the Lokayata System and who held the view that consciousness results from the body and dis 1. T'altrasangraha p. 621.

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LIV FOREWORD appears with the dissolution of the body. Our author quotes a Stra* which is attributed to Kambalds'vatara. Who this Kam. bialas'vatara was is very difficult to ascertain. A Kambalas'vatara we have so far been able to trace is mentioned in the Sangitaloka by Bhuvanananda Kavikanthabharana as being one of the early authorities on the science of Music who is there referred to along with the Rsis, Tumburu, Vayu, Narada etc. This shows that Kambalas'vatara flourished at a very remote age. It is not at all strange that a member of a materialist sect should devote himself to music: disbelieving in transmigration of soul or in a future life the cultivation of pleasure in this life would seem logical and entirely proper. It is further not unreasonable to suppose that Kambalas'vatara was one of the earliest writers of the Lokayata System if not the chief propounder of the Lokayata doctrines. Mm. Haraprasad Shastri in a very recent article gave vent to his belief that Ajitakes'akambali was one of the chief expounders of the Lokayata dogmas, and we are tempted to identify our Kambalas'vatara with this Ajitakes'akambali, one of the herecical teachers, who flourished in Buddha's life time. The idetification is strengthened by the fact that Ajitakes'akambali's views were the same as those held by Kambalds'vatara and other Lokayatas mentioned in the Tattvasangraha, including the idea that consciousness is an outcome of the body, and that it disappears with the dissolution of the body. It is known from Pali sources that Ajitakes'akambali "naively denied the possibility of rebirth and retribution. The world is just a concourse of four elements, the space being the repository of the senses, the soul being just a chemical product of matter and nothing more".4 It is therefore 1. op. cit. sl. 1864. kAyAdeva tato jJAnaM prANApAnAdhiSThitAt / yuktaM jAyata ityetatkambalAzvataroditam // 2. Haraprasad Shastri: Nepal Catalogue, Vol. II. p. 72. tacchAna zivanandikezvarazivArambhAstathA tumburuH vAyurnAradakambalAzvataraSad vizvAvasuH kohalaH // See also Sangitaratnakara ( Anandasrama Edition ) oh. I. 16. 3. Lok&yata, (Bulletin of the Dacoa University No. I.), p. 2. 4. B, C, Law: Historical Gloanings, p. 36.

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FOREWORD LY probable that both Ajitakeaks'ambali and Kambalas'vatara are names of one and the same person. As Ajitakesakambali was a contemporary of Buddha and Mahavira, he may be placed tentatively between 550 and 500 B. C. Vasumitra. 100 A. D. * Vasumitra, whose views are recorded in the Traikaly pariksa by Santaraksita,' was one if not the chief of the five hundred Arhats who formed the synod convoked by king Kaniska. He is to be distinguished from the disciple of the same name of Gunamati, who is mentioned by Yusomitra the commentator of Abhidharnakosa by Vasubandhu. Vas'umitra is also regarded by the Chinese as the seventh patriarch, but the time assigned to him by the Chinese tradition as recorded by Mr. Edkins' does not agree with the existing chronology. The legendary account of the earlier patriarchs, especially before As'vaghosa, the 12th patriarch, as given in Edkins, makes us entertain great doubts as to the authenticity of the list, especially with regard to the earlier portion. In Nanjio's catalogue four works are attributed to Vasumitra:* 1. Alhidharmaprakaranapada, an original work of the Sarvastivadin School. 2. Abhidharmadlatukuyapada, another original work of the same school. Yas'omitra the coinmentator of Abhidharmakosa attributes it to Purna. 3. Astadas'anikayas'dstra, a work on the views of the eighteen different schools of Buddhism, viz., Sarvastivada, Kasyapiya, Mahisasaka, Dharmaguptiya, Bahusrutiya, Tamrasatiya, Vaibha 1. op. oit. 304. 2. Nanjio, Catalogue of the Chinese Tripitaka, i. 93. 3. Chinese Buddhism, pp. 72, 73. The Chinese tradition ascribes B. C. 590 as the time of his death, 4. op. cit. pp. 63 ff. 5. op. cit. i. 33.

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LVI FOREWORD iyavadin, Kurukullaka, Avantika, Vatsipatriya, Parvasaila, Aparafaila, Haimavata, Lokottaravadin, Prajitapativadin, Mahivihara, Jetavaniya, Abhayagirivasin. 4. Aryavasumitrabodhisattvasangitis' Astra. In the Tattvasangraha Bhadanta Vasumitra is held in high esteem, though his views on the three times past, present and future are refuted along with the views of Dharinatrata, Buddha. deva and Ghosaka. The first author to refute all these views is Vasubandhu.' Vasumitra held that an entity does not differ when passing through the three times, past, present and future. But it is regarded as past with respect to the action which has the power to produce a result. When the action is going on it is called present; when an entity discontinues action it is called past; and when the action is going to happen it is called the future, Dharmatrata. 100 A. D. Dharmatiata's views are also refuted by our author in the Traikdyapariksa. His views are also are referred to and refuted by Vasubandhu in his Abhidharmakosa. Nanjio* informis us that he was the maternal uncle of Vasumitra, who was one of the most important members in the Council of Kaniska. It is said in the preface of San Zui, dated A. D. 399, that Dharmatrata collected one thousand verses, all spoken by Buddha, in thirty-three chapters and called the collection Dhammapada. Then he recorded the original account of each verse as a commentary and called it Avadana. His Dhammapada was translated into Chinese in the year 224 A. D. The following works are attributed to him in Nanjio's Catalogue: 1. Dasgupta: History of Indian Philosophy, p. 115; also Abhidharmakosa V. 24 ff. 2. op. cit. p. 504. 3. Das Gupta, op. cit. 115. 4. op. cit. i., 31.

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FOREWORD LVIE : 1. Pancavastuvibhdsas'dstra, a commentary on the work of Vasumitra. The example of an uncle writing a commentary on his nephew's work is very rare in Sanskrit literature. 2. Samyuktabhidharmahrdayas' astra, a commentary on the work of Dharma Jina(?). 3. Avadanasutra or the Dharmapada with the Avadana. 4. Dlarmatratadhyanasutra. His views on the three times is akin to the theory of the Sankhyas. He holds that in all its changes the essence of a thing which enters the three times may be considered as always existing. In all the three existences the essence of a thing which changes is continuous. Ghosaka 150 A. D. Another author whose views are referred to by our author in the Traikalyapuriksi is Bbadanta Ghosa or Ghosaka, who is unknown in Sanskrit, but one of whose work is still preserved in Chinese translation. Nanjio' informs us that he wrote a work entitled the Abhidharmamrtas'ilstra which was translated into Chinese between A. D. 220-265 under the Wei Dynasty. The name of the translator is not known. It is quite likely that he was one the members of the synod convoked by Kaniska and contemporaneous with the other authors, Vasumitra, Dharmatrata and Buddhadeva, all of whom took part in the discussion on the three times, past, present and future problem which seems to have agitated the minds of many great philosophers and logicians in India. The latest date that can be assigned to him is however cir. 150, allowing about 70 years for the work to obtain sufficient fame before its translation into Chinese. The earlier author to refute his views is Vasubandbu. Ghosaka held that an element is 1. op. oit, i. 30. 2. Das Gupta, op. oito p. 115.

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FOR ETYORD always passing through the three timos, past, present and future. When it is present it certainly retains the seeds of the past and the future, like a man who loves one woman but does not give up his attachment for other women... Buddhadeva. 200 A. D. Buddhadeva' also appears in the Traikalyapariksd, but unlike his compeers he is unknown in Chinese translations. Vasubandhu, in his Abhidharmakosa, refuted his views", and all that we can say about his time is that he flourished before Vasubandhu, and the latest date that can be assigned him is cir. 200. But it is quite likely that he flourished in the time of Kaniska and was a contemporary of Vasumitra. With regard to the three times he maintained that an entity remains the same in all its changes of time. But it is known as past, present and future in view of its three conditions. The entity which is in its previous condition is called future; that which has already obtained the previous condition and is going to have the after condition is called present; and that which is in its after condition only is called past; in the same way as a woman is called a mother and daughter in view of her relationship to her son and father. Vatsyayana. 250-300 A. D. Vatsyayana being the first commentator on the Nyayasitras of Aksapada is very frequently referred to by our author. About the date of Vatsyayana there is considerable difference of opinion. Dr. Vidyabhusanaseems to think that because Vatsyayana did not refute the antagonistic theories of Vasubandhu with regard to syllogism he must be earlier than Vasubandhu ( 280-360 A. D.). He was certainly earlier than Dinnagat because his theories are contro..... p. 604. . . 2. Das Gupta, op. oit. p. 115. . . 3. listory of Indian Logic, p. 116. 4. Vidyabhusana, op. cit. p. 278.

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FOREWORD LIS verted by the latter. The correct date of Vatsyayana, however, can only be ascertained when a tolerably correct date is fixed for the version of the Nydyasdtras on which the anthor com mented. Eminent scholars are of opinion that the S&tras of Aksapada have not come down to us in their original form, as they contain many matters which are decidedly later, for instance, the Sunyavada, Vijnanavada, Vahyarthabhanga', etc. The Chinese and Japanese traditions ascribe Nine Reasons and Fourteen Fallacies to Aksapada. But in the present Satrns there are many more matters besides these nine reasons and fourteen fallacies. Mm. Haraprasad Shastri' in an article contributed to the JBORS claims that the body of the original Satras was originally mcant as a work of pure logic for the regulation of debates, Sonie of the commentators on the Sutras who flourished before Vatsyayana, but whose works are lost, interpolated a number of additional Sutras in order to give the original Satras a philosophical colour, and to transform the original work into a treatise of philosophy. Thus new Buddhist ideas were thrown in and refuted in the Nyilyasatras which have come down to us. The Larkavatarasatra is perhaps the first and earliest work on the Vijoanavada, and Nagarjuna is the first scholar to start the Sunyavada and to found the school of Buddhism known as the Madhyamika school. If we take this into account then we find that the present redaction of the Nydyasutras was completed aftor Nagarjuna whom we have elsewhere placed in 181 A. D. The date of the present redaction of the Nydyasutras cannot therefore be placed before A. D. 200. Further the Laikavatarasitra was thrice translated into Chinese by Gunabhadra in 443 A. D., Bodhiruci iu 513 and by Siksinanda between 700-704 A. D.' It is quite reasonable therefore to assign 1. See for instance, Haraprasad Shastri: Chronology of the Nydya System in JBORS, VIII, p. 13 ff. 2. Nyayasutra. 4. 1. 48., 4. 2. 31, 32., eto. 3. Sadajiro Sugiura: Ilindu Logic, pp. 21 ff. The Japanese anime of Aknapada Gautama is Soomook or Mocsock. 4. op. cit. Vul. VIII, p. 27. 5. Soe infra. . 6. Nanjio: Nup. 175, 176, 177, .

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FOREWORD the composition of the original sitra to the beginning of the third centary. Therefore the date of the Nyayasutras will be more rocent than that of the Larkavatarasdtra. The earliest date we can assign to Vatsyayana will therefore be the middle or end of the third century A. D., and in that case he will be somewhat earlier than Vasubandhu, which will explain Vatsyayana's reticence about the antagonistic theories of syllogism as propounded by Vasu. bandhu. Isvaraklsna' was influenced by Vatsyayana, and Dinnaga? actually criticised him. Vatsyayana quoted a passage from Kautilya's Arthashastra, and he criticised the Buddhist doctrines of momentariness, voidness and the idealism or the Vijnanavada. The acceptance of the proposed date for Vatsyayana will harmonize all the known facts about the author and his contemporeries, S'abarasvamin. 250-300 A, D. S'abarasvamin, the great Mimarsa philosopher, and one of the pioneer commentators of the Jaiminiyasutras, is mentioned by our author, and is several times referred to and criticised in the Tattvasangraha. Dr. Ganganath Jha' believes him to be the father of Vikramaditya the founder of the Vikrama Era, on the strength of a tradition that S'abara had four wives of four different castes, and that Vikramaditya was born of the Ksatriya wife. But this does not seem to be correct. S'abarasvamin refers to the S'anyavada and the Vijnanavada, and actually mentions the Mahayanikas' by name. Mahayana was very feebly represented in the Council 1. Compare aflumpfire in Vatsy@yana on Sacra 1. 1. 5 and Sarokya. karika No. 5. 2. See infra: article on Dinnaga. 3. Compare Kautalya Arthas'dstra, (M. 8. 8. 2nd edition) qatt: Talk eto. p. 7. and Va tayayana on Sitra 1-1-1. sats: Hamar eto. 4. Pp. 423, 471, eto. B. Das Gupta, op, oit. p. 370. Also Dr. Jha's Prabhakara School of Nimamiya p. 127. 6. Soo his commont on Sutra 1. 1. 5. 7. mata saya meras: grinta in bis comment on Sulra 1.1-5.

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TOREWORD of Kaniska ; it was after Nagarjuna they made headway.' It is also doubtful whether the distinction between Mahayana and Hinayana as drawn in the Prajnaparamita' met with & general acceptance before the time of Asanga, in whose Mahayanasitrdlankara elaborate distinction is drawn between Mahayana and Hinayana. S'abarasvimin was in all probability later than Nagarjuna and belonged to a period ranging from 250-300 A. D., and we shall not be altogether mistaken if we make Sabara a contemporary of Vatsyayana. Vindhyavasin. 250-320 A, D. A Sankhya author by name Vindhyavasin is mentioned in the Tattvasangraha. He seems to be identical with the same teacher who was reputed to be one of the Samkhya authoritites when Vasubandhu was living. In Paramartha's Life of Vasubandhu it is recorded that Vindbyavasin was successful in a dispute with Buddhamitra a teacher of Vasubandhu, and got a reward of three lacs of gold from king Vikramaditya of Ayodhya. After this triumph he returned to the Vindhya mountains and died there. Vasubandu eventually heard of the shame of his teacher and searched for the rival philosopher in the Vindhya mountains. Finding however that the heretic was dead he composed a book called the Paramarthasaptati in opposition to the new Samkhyasastra of Vindhyavasin". The works of Vindhyavasin and Vasubandhu are lost and are not to be found even in Chinese translations. Paramartha is at present our earliest authority on Vusubandhu and his words about the intellectual fight between these two celebrities demand respect and authority, Attempts have been made to identify Vindhyavasin 1. B. Bhattacharyya ; Indian Buddhist Iconography. intro. p. I. 2. Agtasdhasrika Prajnapdramita, ch.. XI: also Haraprasad Shastri's tras ation of it in JBTS. part II. pp. 7. ff. 3. Tattvasangraha, p. 22. 4. Takakusu: A study of Paramartha's Life of Pasubandhu in JRAS. 1905, p. 47. 5. For the opinions !ield by Vindhyavasin seo infra: art. on Is'varakrsna.

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Lai TORSWORD with Isvaraklona, but as it is opposed to all Indian traditions this identification seems to have no value. Kamalas'ila in his commentary mentions those two separately and gives Rudrila as the proper name of Vindhyavasin. Moreover, if we are correct in our supposition we can point out one s`loka in the Tattvasangraha which is in all probability a quotation from the now lost work of Vasubandhu called the Paramarthasapta:i. The S'loka is : yadeva dadhi tat kSIraM yat kSIraM taddadhIti ca / vadatA rudrilenaiva khyApitA vindhyavAsitA // The ground on which Vindhyavisin is identified with Is'vara. krsna may be summarized thus:--Paramartha while going to China took away with him a large number of Sanskrit books of reputed authors, and among them a work which is indifferently called Hirunyasaptati, Suvarnasuptati and Samkhyasaptati. This work was accompanied with a commentary of an unknown author. The text agrees with the Sanskrit work known to us by the name of Samkhyasaptati of Is'varakrsna, which has been several times printed in Sanskrit. As this Sankhyasaptati was called Hiranyasaptati in Chinese and as Viridhyavasin according to Paramartha obtained gold (Hiranya or Suvarna) from a certain Vikrainaditya it is claimed that the author, Is'varakrsna must therefore be identified with Vindhyavasin. This is a very fallacious argument and is against all the traditions current in India, as has been rightly pointed out by Dr. Belvalkar. We do not know, and we do pot see the necessity of explaining, why in Chinese the Samkhyasaptati was known as the Hiranyasaptati. But when we compare the Chinese translation with the Samkhyasaptati of Is'varakrsna we find both agree. In all probability Vindhyavasin composed 1. JRAS. 1905, p. 48. 2. Tattvas. p. 22. 3. Masharotti in the Bhandarkar Commemoration Volumo, p. 176. 4. It is quite likely that Vindhyavasin wrote a work called Hiranyasaptati, but it was subsequently lost and then the two titles Hiranyasaptati ::.. and Sathyasaplati were confused and .considered as one in the sun.e way as l'arumarthasaplali was sometimes attributed by the Clin se to P. Tamirtha instead of Vazubandhu tl.e real author,

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FOREWORD LXI indeed certain works from which quotations are found' in several authoritative treatises, but the Indian authors always differentiated between Vindhyavasin and Is'varaklsna. If the two names were identical the Indian authors, whether Hindu, Jain or Buddhist, would not have failed to notice the fact. Moreover, the guru of Vindhyavasa according to Paramartha was Varsaganya, who is found quoted by later writers, and whose name is always mentioned with great veneration. In the case of Is'varakrsna no guru is mentioned either by him or by his commentator Matharacaryya, who merely gives the original succession of the teachers of the S'amkhya system, and simply says that Is varaklsna got this knowledge of the Samkhya tenets from this chain of succession. Some suspect that the last name Devala is the name of Is'varaklsna's preceptor, but the passage in question which contains the word ganitza: after Devala gives no warrant for such an opinion. From the above we can rightly disprove the theory held in certain quarters identifying Vindhyavasin with Is'varaklsna. The date of Vindhyavasin is dependent on the dates of Vasu. bandhu and Paramartha. Paramartha, as the Chinese authorities tell us, was a Brahmin of Ujjain born in A. D. 499, who, upon the invitation of the then Chinese Emperor, went to China in A. D. 546 and devoted his life to translating Sanskrit works into Chinese. Paramartha died in China at Canton in the year 569 aged 71. In his Life of Vasubandhu he says that Vasubandhu was a Mahayanist, that students of all parts of India and neighbouring countries use his works as text books, and that he died at the age of 80, at Ayodhya. On the strength of this evidence Vasubandhu 1. Bhoja's R&jamurtamda on Yogasiltra, iv. 22. See also S'lokavdrtika (Chawkhamba edition ), p. 704; Syddvadamanjari, p. 119. 2. For instanoe, see Guniratna's Saddars'anasamuccayatika, on the Samkhya doctrines. 3. Bhamati, 2. 1. 3.; Vacaspati Misera : l'alparyatika 45, 1 14. 4. Belvalkar: op, oit., p. 176. The Chinese names of Ho-Kia, and Po-po-li in the succession list stand in all probability for Bhargava and Valmiki. See supra. B. Takakusu: JRAS (1905), p. 33. 9

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FOREWORD has been placed by scientific researchers between A. D. 420-500.But, as Dr. Belvalkar has rightly pointed out, the actual date of Vasubandhu will remain a riddle for a long time to come. The date proposed by Takakusu is untenable, as we shall show later on, and the date of Vasubandhu will have to be pushed back a century or two earlier to make room for the intermediate authors who flourished between Vasubandhu and Paramartha. We have in the following pages discussed the date of Vasubandhu, and fixed his date approximately between A. D. 280-360. Vindhyavasin was a contemporary of Vasubandhu's guru Budha. mitra who was defeated by the former in a discussion. Buddhamitra was therefore an older contemporary of Vasubandhu, and he may be placed 20 years before his time, namely, A. D. 260-330. Vindhyavasin, who died immediately after his triumph, may be placed about ten years before Buddhamitra, viz. A. D. 250-320 and his guru Vssagana (A. D. 230-300) twenty years before Vindhyavasin's time. Sarghabhadra. A. D. 280-350 Paramartha" is our earliest authority on Sanghabhadra and he informs us that the latter composed two works, the Samaya of Light and the Nyaydnusara S'ustra. The former explains the principles of the Vibhasa and the latter contains refutation of the Abhidharmakosa of Vasubandhu. He challenged Vasubandhu to a discussion, which, according to Paramartha, the latter refused to accept. Huien Thsange further gives us the information that Vasubandhu attempted to draw him to the middle country so that the discussion may take place before eminent scholars. But eventually Sanghabhadra died. This happened when Vasubandhu was not yet converted to the Yogacara school. According to the 1. Takakusu, op. cit. p. 43. 2. op. cit. p. 176. 3. For instano rakrsna, Dianaga, Haribhadrasuri I, MAthara, eto, See Infra 4. Tativasangraha, pp. 506, 508. 5. Takakusu: op. cit., p. 46. 6. Beal: Si-l'u- Ki, Vol. I, p. 194.

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FOREWORD learned Dr. Takakusu he was converted to the Yogacara only ten years before his death by his elder brother Asanga. Be that as it may, all our authorities on Sanghabhadra, namely, Paramartha, Hiuen Thsang and I-Tsing, are unanimous in saying that Sanghabhadra was a contemporary of Asanga and Vasubandhu, and that he was a great Vaibhasika teacher. The time of Sanghabhadra thus depends on the date of Vasubandhu, whom we have reasons for placing between A. D. 280-360. Some scholars have confused this Sanghabhadra with another Sanghabhadra who translated & few books into Chinese in the year 489 A. D.,) and on that ground placed Vasubandhu between A. D. 420-500. But this cannot be correct. Vasubandhu was converted to Yogacara ten years before his death, which brings us down to A. D. 490; before his conversion a challenge to a discussion was given by Sanghabhadra who spent twelve years in writing bis Nyayanusara containing a refutation of Vasubandhu. In the immediately preceding period, Sanghabhadra could have found no time to go to China, to learn Chinese and trauslate books into Chinese. Even if he had gone there he could not have returned before 490 A. D. and spent twelve years of study in composing his work against the Kosa, and in challenging Vasubandhu to a discussion before the latter's conversion to Asanga's Yogacara. It seems therefore very probable that there were two Sanghabhadras, one a contemporary of Vasubandhu and another who went to China, learnt Chinese and translated Indian works into Chinese. Our Sanghabhadra is a Vaibhasika teacher and a contemporary of Vasubandhu. Both Sanghabhadra and Vasubandhu were old when there was a proposal for discussion and we will not be very wrong if we place the former cir. A. D. 280-350 and fix the time of his death ten years prior to that of Vasubandhu. 1. Takakusu, op. cit. p. 41. 2. For instance, Takakusu: op. cit., p. 51.-"Dotted Record"... brought to China by Sanghabhadra... Samantapdeddikd which was written by Buddhaghosa ... translated by Sangbabhadra into Chinese in 488 A. D." Also Vidyabhasana: Indian Logic, p. 266. 3. Nanjio, op. oit. p. 95. Sanghabhadra trauslated (Sudars'ana) Vibhd. sdvinaya in 489 A. D. 4. Beal: Si-Yu-Ki, Vol. I, p. 193. 3. Kin-she-pao-lun in Fiuen Thsang.

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DEVI FOREWORD Vasubandhu. A. D. 280-360 Vasubandhu comes next in chronological order." He was born in Gandhara, and a tablet to his memory was seen by Hiuen Thsang. He was a Vaibhasika teacher in the beginning of his career, but was subsequently converted to Yogacara by his illustrious brother Asanga, A desciple of Maitreyanatha. He spent many years of his life in travelling, taking part in discussions and writing a large number of books, and he died at the age of eighty. He was a contemporary of the two Vaibhasika teachers Sanghabhadra and Manoratha.' Kumarajiva wrote a Life of Vasubandhu between A. D. 401-9 and Paramartha* (A.D. 499-560) wrote another subsequently. The biography of Kumarajiva was lost in 730 A. D. as Nanjio informs us. Hiuen Thsango and I-Tsing also compiled some information and mentioned them in their Travels. Paramartha' informs us that Vasubandhu was a contemporary of Vikramaditya who is according to V. A. Smith none other than Chandragupta the First of the Gupta Dynasty wlio reigned between cir. 320--330. Paramartha further informs us that his preceptor was Buddhamitra who was defeated by Vindhyavasin in a debate. The date of Vasubandhu has been differently assigned by different scholars. The two most important are those that place him between A, D. 280-360 and between A. D. 420-500. Those who desire to have full details about the discussion may refer to the masterly review of Sir V. A. Smith in the third edition of the Early History of India, page, 328 ff. : . 1. Tattvasangraha, p. 129. 2. Vidyabhushani: op. oib. p. 266; also Beal: Si-Yu-Ki, Vol. I, 195. 3. Nanjio: op. oit. app. I. 64. 4. Nanjio: No. 1463. 5. Beal: Si-Yu-Ki. Vol. I, pp. 98, 172, 193, 225, 236. 6. Takakusu: 1-Tsing's Travels, pp. 157, 181. 7. Takakusu: JRAS (1905), p. 44... 8. Early History of India, 3rd edition, p. 329.

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FOREWORD LXVII: * The theory placing him between A. D. 420-500 is hardly tenable, mainly on the ground that between A. D. 500 and 546, the date Paramartha arrived in China, we have to place many an important literary man of India, such as Is'varaklsna, who is believed to be a contemporary of Dinnaga, Dinnaga the father of the mediaeval Indian Logic, his disciple Sankarsvamin, Haribhadra Sari, Mathara whose commentary on the Karikas of Is'varaklsna was translated into Chinese by Paramartha, and perhaps many others.? Even though with difficulty we imagine that these authors flourished in the period intervening between Vasubandhu and the mission of Paramartha, there will be hardly any time left for the compositions of these great authors to acquire fame on the soil of India before a translation may seem to be justified. The most important argument in favour of placing Vasubandhu between A. D. 420-500 seems to be that a contemporary of his, Sanghabhadra by name, translated two works into Chinese in the years 488 and 489 A. D. But if we refer to Hiuen Thsang, who recorded the intellectual fight between Sanghabhadra and Vasubandhu, we will find that Sanghabhadra after perusing the Abhidharmakosa of Vasubandhu was so much enraged that he devoted himself for twelve years in composing his Nyaydnusaras'astra against the Kosa, and when it was ready challenged Vasubandhu to a discussion. Vasubandhu tried to draw him to Magbadba with a view that the discussion might take place before a company of profoundly learned men qualified to judge the respective merits of the two opponents. Sanghabhadra was too old at that time, and before the discussion took place died in a monastery at Matipura. Immediately before his death he sent all the MSS of his great work, accompanied with a letter, to Vasubandhu requesting him not to destroy his composition. .. 1. See Infra. 2. The Samantapasudika and the Vibhasdvinaya; see supra. 3. Beal: Si-Yu-Ke, Vol. I, p. 193--"Sanghabhadra having read the work (Abhidharmakosa ), took his resolution accordingly. He devoted himself during twelve years to the most profound researches and composed the Kin-she-lun, in 25,000 s'lokas containing altogether 800,000 words":

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POREWORD : From this account of Hinen Thsang it appears quite probable that the Sanghabhadra of the Chinese translation and the Sanghabhadra of the time of Vasubandhu are two different persons, Had Vasubandbu died in the year 500 and Sanghabhadra ten years previous to that, after spending twelve years of arduous labour in composing his epoch-making work, how could the latter go to China in 489 and translate Sanskrit works into Chinese ? Even if we assume that the same Sanghabhadra translated a Sanskrit work into Chingse in 489 A. D. when then did he come back to India to write his Nydyanusdras'astra and challenge Vasubandhu to a discussion and die in India ten years before Vasubandhu's death? Is all this possible in the brief span of eleven years? If this Sangbabhadra, moreover, were the same man who went to China, learnt Chinese and translated Sanskrit works into Chinese why then, did Hiuen Thsang conceal the fact while giving his biography in his Travels? He was himself a learned Chinese and he would certainly have mentioned it had it been the fact. Is it too unnatural for us to expect this information from Hiuen Thsang? His silence on this point compels us to postulate two Sanghabhadras, one a contemporary of Vasubandhu and another the translator. If we take Vasubandhu's time with V. A. Smith and M. Peri to be between A. D. 280 and 360 there is harmony in the subse quent chronology of Indian authors. We need not in that case deny the existence of Kumarajiva's Life of Vasubandhu as a myth, and consider the Vasubandu of the Chinese list of patriarchs as different from the great Buddhist teacher Vasubandhu, and his works translated by Kumarajiva into Chinese as belonging to somebody else's. If we take the death of Asvaghosa the 12th patriarch in A. D. 127 and postulate an interval of 27 years on an average between each patriarch then we come to A. D. 360 as the death of Vasubandhu according to the following computation: 12 Asvaghosa 127 A.D. 13 Kapimala 154 A, D. 14 Nagarjuna 181 A. D. 15 Kanadeva 208 A, D.

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FOREWORD 16 Rahulaka 235 A. D. 17 Sangbanandi 262 A. D. 18 Sanghayasas 289 A. D. 19 Kumarata 316 A. D. 20 Jayata 343 A. D. 21 Vasubandhu 360 A. D. Nanjio informs us that Kumarajiva wrote a Life of Vasubandhu which was translated into Chinese between A. D. 401-409 but was lost in A. D. 730. Paramartha wrote another Life of the great author and translated it into Chinese between A. D. 557-569. The following thirty six works are attributed to Vasubandhu in the Chinese Tripitaka." 1. Vajracchedikusatras'astra, which explains the sutra and Asanga's verses on it, and clears up twenty-seven doubtful questions. 2. Mahayanasamparigrahas'astravyakhya, commentary on a work written by Asanga. 3. Pancaskandhakas'astra. 4. S'atas'astravyakhya, a commentary on the S'atas'astra of Bodhisattva Deva. The author of the commentary is mentioned as Deva, who may be a different person according to Nanjio. 5. Jayas'trsasiltratikul, a cominentary on the sitra spoken by Buddha. 6. Visesacintabrahmanapariprcchasutratika. 7. Das'ubhumikas'astra commentary on the 22nd and the 26th chapters of the Buddhavatamsamah dvaipulyasutra. 8. Tripurnasutropades'a. 9. Aparimit&yussutras'astra, a short treatise on the Sukhavati vydha. 10. Dharmacakrapravartanasutropades'a. 11. Mahaparinirvanasttras'dstra, a commentary on the satra of the same name. 1. Nanjio: op. oit, appendix, I. 6.

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FOREWORD 12. Nirvanasdtraparvabhatotpannabhatagathas'dstra. 13. Commentary on the sutra of Buddha's last teachings. 14. Mahayanas'atadharmavidyadvaras'astra, an original work which gives a list of the technical terms used in the first division of Asanga's Yogacaryabhumis'astra. 15. Vidyamatrasiddhitridas'as'distra. 16. Bodhicittotpadanas'astra, 17. Buddhagotras'astra. 18. Karmasiddhaprakaranas'astra. 19. Samathavipas'yanadvarcs'astrakarika. 20. Sadvaropadistadhyanavyavaharas'astra, commentary on & work of Asanga. . 21. Vajracchedikaprajnaparamitasatras'astra, commentary on a work of Asanga. 22. Saddharmapundarikasiltras'astra, 23. Vidyamatrasiddhi. 24. Ratnachadasutracaturdharmopades'a. 25. Madhyantavibhagas'astra. .. 26. Tarkas'astra. 27. Abhidharmakosas'astra, which is a refutation of the views held by the Vaibhasikas. There exists a commentary called Sphutartha by Yas'omitra. This work is partly printed. Yasomitra refers to two enrlier commentators Gunamati and Vasumitra. This Vasumitra is different from the earlier Vasumitra of the Council of Kaniska whose views are refered to by Vasubandhu. Is'varakrsna. A. D. 340-390 Isvaraklsna, the author of the Samkhyasaptati which was commented on by Mathara and Gauqapada and was trauslated into Chinese by Paramartha, is mentioned in the Tattvasangraha. There is a great controversy about his time: in one of 1. Tattvas. p. 17.

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LXXI his latest articles Dr. Belvalkar has fixed his time as the first or the second half of the second century A. D. He assumes that Is'varakrsna was earlier than Vindhyavasin, and as such must belong to a very early period, on the authority of the following passage in the Matharavrtti where the succession of Samkhya teachers is mentioned : - kapilAdAsuriNA prAptamidaM jJAnam / tataH paJcazikhena tasmAdbhArgabolUkavAlmIkihArItadevalaprabhRtInA''gatam / tatastabhya IzvarakRSNena prAptam / Dr. Belvalkar' without any ceremony assumes that Devala is the immediate precepter of Is'varakrsna, disregarding the word (f) and others' in the passage altogether. If Kapila is earlier than 6th century B. C. as is generally held, and Is'varakrsna belongs to the second century A. D. with seven teachers intervening between them, we will have to assign an average life period of about 120 years to each of these teachers. This can hardly stand, and we thus see the necessity of the word (f) after Devala in the passage above cited. Simply became Mathara failed to mention Vrsagana in the list of succession, Is'varakrsna cannot clearly be assigned to a period anterior to him, as the word (f) in the passage in question may very well include his name or even the name of his desciple Vindhyavasin. On this ground alone therefore Is'varakrsna cannot be placed so early as the second century A. D. FOREWORD 1. Belvalkar: Matharavrtti (Bhandarkar Commemoration Volume), p. 178. 2. Matharavrtti (Chowkhamba edition), p. 84. 3. op. cit. p. 176 "as we learn from Mathara, the Sanskrit original of Po-po-li the teacher of Is'varakrsna is Devala.** Clearly therefore Vindhyavasin and his teacher Vrea or Varsaganya have to be ranked amongst the successors of Is'varakrsna". If we compare the French translation of the corresponding passage in Chinese, viz., "Cette connaissance vint de Kapila a Asuri, qui la transmit a Panicas'ikha, P. la donna a Ho-Kia, Hokia a Ulaka, Uluka a Po-po-li, Po-po-li a Is'varakruns. Par cette transmission Is'varakrsna obtint la connaissance" (Takakusu: La Samkhyakarika, p. 147-8) we find that the Chinese words Ho-kia and Popo-li stand respectively for Bhargava and Valmiki of the Sanskrit text of the Matharavrtti. In the Chinese translation, it may be pointed out, the names of Harita and Devala and the word f are omitted. It is exteremely hazardous therefore to affirm that Devala or Po-po-li is the teacher of Is'varakrsna. 10

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FOREWORD 5 Some scholars attempted to identify him with Vindhyavasin on Chinese authority but as we have shown previously, this theory is baseless, and should forth with be dismissed without any ceremony as an impossibility." In our opinion the date of Isvaraklsna depends on the dates of Vatsyayana and Dinnaga. Is'varaklsna is indeed indebted to Vatsyayana' who refers to the Vijnanavadins and S'anyavadins and therefore must belong to a period after Nagarjuna. Vatsyayana has been placed by eminent scholars in the same period on similar and other grounds. Is'varakrsna's views are further referred to in the Nyayapraves'a of Dirnaga a disciple of Vasubandhu who flourshed between A. D. 280-360. Dinnaga's time may therefore be taken as 345-425. Moreover, several scholars have suspected that Vindhyavasin wilfully altered the Samkhya System, or at any rate held a different view from the rest of orthodox Samkhya teachers. Vindhyavasin was attacked and abused mercilessly by Vasubandhu in his Paramarthasaptati, as we learn from Paramartha's account of Vasubandhu.* This is just the time, we think, when Isvaraklsna's SankhyaKarika was called for, and accordingly he composed a treatise which represented the orthodox views of the S'astitantra as against the intentional alterations of Vindhyavasin, and which was devoid 1. See supra: art. on Vindhyavasin. 2. Compare affaires on the Nyayasutra No. 5 and Is'varakrsna's Sankhyakarika No. 5. 3. Das Gupta: A History of Indian Philosophy, p. 218. We find e. g. THE ARt Fazzanog in Kumarila's S'lokavdrtika p. 704, whereas Is'varakrepa admits the existence of a subtle body between the death and the next birth-Samkhyakarika 39-41. Further-agence fsfed farzanfaat S'lokavdrtika, p. 393, while Is'varakrsna says-foaMAGHICH Samkhyakarika No. 5. Tattvasangraha, p. 636-Tag Partanen with reference to sound, whereas orthodox Sankhya opinion is that the sound like all other entities possess the three qualities, Sattva, Rajas and Tamas, Takakusu in JRAS. 1905, p. 47; "Finding however that the heretio was dead he (Vasubandhu) wrote a book called Paramdrthasaplati in opposition to the new Shaikhyasutra of Vindhyayasa, The Siddhantas of the Sankhya were all destroyed."

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FOREWORD LXXILI of all controversial matters, as these were considered of no value by Isvaraklsna?. If this theory were correct we may reasonably expect to find Is' varaklsna as an older contemporary of Dinnaga' A support to this view comes from an unexpected quarter, a late Tibetan authority, wherein we find that Is'varaklsna played mischief with Dinnaga when he was writing his Pramanasamucchaya. Dinnaga challenged him to a controversy, either staking his own doctrine. When Dinnaga was able to vanquish him several times, Is'varaklsna fled, without fulfilling the conditions required by the contract, after uttering some incantations which burnt all the belongings of the Acarya. It is quite likely therefore that Is'varaklsna was an older contemporary of Diunaga and a junior contemporary of Vasubandhu, and his time may therefore tentatively be fixed as between A. D. 340-390. | Dinnaga. A. D. 345-425 Dinnaga, whom Dr. Vidyabhusana justly styles as the father of Mediaeval Indian Logic, has been several times referred to in the Tattvasangraha. The most important service Dinnaga did was by reducing the five members of a syllogiam, as propounded by Aksapada and Vatsyayana, to three, thereby giving it a form very similar to the Aristotelian syllogism of three members. He was the first Buddhist scholar to proclaim Authority and Upamana(Analogy) 1. Comparo: saptatyAM kila ye'rthAste'rthAH kRtsnasya SaSTitantrasya / AkhyAyikAvirahitAH paravAdavivarjitAzcApi // Sankhyakarika No. 72 in the Matharavrtti. 2. Dinnfga also refers to Is' varakrspa's views in his Nyayapraves'a, p. 5. Tufan91794: Aflamata eto. found in the Samkhyakarika No. 17HIKVTGTC oto. 3. Soe Vidyabhusana: A History of Indian Logic, pp. 274-5, where the story is recorded on the strength of Pag sam jon zan, p. 101. 4. Tattvas. pp. 108, 277, 301, 316, 320, 582. 5. Nyayapraves'a, p. 1. THE EU galit s ahara di atsat: gaman at I... ... galima 4759491 raunti

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LXXIV FOREWORD as invalid proofs. He deviated also from all definitions of perception and inference as current in his time, and gave his own definitions' against the views of Aksapada and Vatsyayana. Dinnaga was the author of the Nyayapraves'asutra, the only available work of his in Sanskrit, which is now being printed for publication in the Gaekwad's Oriental Series. All that we know of his personal history comes from Tibetan sources, and the information we obtain from these sources may be summarised thus: Dinnaga was born of a Brahmin family in Simhavaktra near Kanchi in the Madras Presidency. He was subsequently admitted into the Buddhist Church of the Hinayana by Nagadatta; thereafter he became the disciple of Vasubandhu (280-360 ) and studied the scriptures of both Hinayana and Mahayana. He was then invited to Nalanda where he defeated many Tirthikas, and since then he was known as the Fighting Bull or a Bull in Discussion. He travelled from place to place, and was mainly engaged in defeating Tirtha logicians and converting them to Buddhist faith. His works were translated into Chinese by Paramartha ( 499-569) and he is reputed to be the author of the following works on logic besides the Nyayapraves'a already refered to. 1. Pramanasamuccaya. 2. Hetucakra-hamaru. 3. Pramanasamuccayavrtti. 4. Pramanas'dstra Nydyapraves'a. 5. Alambanapariksd. 6. Alambanapariksdvrtti. 7. Trikalapariksa. 1. Nykyapravos'a, p. 7. A 78477SYTE TEIGT I WTAR PORTT I The references to Nyayaprave'sa are from the partly printed book to be published in the Gaekwad's Oriental Series. 2. See the life of Dinnaga as given by 8. O. Vidyabhusana: JBTS, Vol. VII pt. IV pp. 7 ff; also 8. C. Vidyabhusana: op. cit., p. 272.

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FOREWORD Acarya Suri. A. D. 478 In the Tattvasangraha? mention has been made of an author who is styled Acarya Suri. This Acarya seeins to be no other than the celebrated Haribhadra Sari of the Jainas. If we are correct in our surmise we have to identify bim with the first Haribhadra Sari who died in A. D. 4789 or Samvat 535., instead of the second Haribhadra who flourished about 1120 A. D. We do not know what works were composed by the first Haribhabra, but it is certain that he was held in high esteem as a logician and contributed materially to the development of Indian Thought. It seems quite likely that he commented on Dinnaga's Nyayapraves'a which is being printed by the excellent Orientalist, Principal A. B. Dhruva for the Gaekwad's Oriental Series. His opinion is quoted by Kamalasila in the Svabhavapariksa, and the view held by him on this subject is that this diversified Universe cannot spring up without a cause, and the very reasons added in support of this theory shows that such cannot be the case. If the theory were true it must be self-existent and no reasons are required in its support. Matharacarya. A. D. 500 Mathara the first commentator of the Samkhyakiarika of Isvaraklsna is indeed not mentioned in our book either by the author or his commentator. The reason why Mathara comes in here is that Kamalasila has taken passages from Mathara's commentary in stating the views of the Samkhya adherents. Mathara has been differently placed in different centuries by eminent scholars :. 1. Tattvas. p. 66. 2. Vidyabhusana: op. cit. p. 208. paMcasae paNatIe vikamakAlAuMjjhati atthmirdd| haribhaddasUrisUro nivvurDa disau sivasurakam // Peterson's Third Report p. 284, 3. Compare Tattvasangraha p. 20 ff. on s'l. 14. and Matharavrtti (Chowkbam ba edition) p. 25 on Karika. 15,

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LXXVI FOREWORD 1. He is placed in the first century A. D. and identified with Mathara the minister, a contemporary of Caraka and Asvaghosa all of whom belonged to the court of Kaniska ( A. D. 78-120 ). 2. Those who place him later than the 8th century say that Mathara has quoted from Hastamalaka and Bhagavata which are decidedly later works'. 3. He is placed before Paramartha as it is supposed that Paramartha translated his Vrtti into Chinese. Mathara cannot be placed so early as the first century A. D., as we have reasons to suppose that Isvaraklsna was not earlier than Vatsyayana, who is placed in the third century on reliable grounds. Moreover, Mathara, who refers to and virtually, quotes Dinnaga's Nyayapraves'a and mentions his three-limbed syllogism, cannot reasonably be earlier than the 5th century A. D. The theory that Matbara belonged to a period later than the 8th century may be forthwith rejected on the ground of Kamalasila's quotation from it. Moreover, Paramartha translated this very book into Chinese in the 6th century, though we have grave reasons to suppose that the printed edition of the Matharavrtti is not exactly the original work as composed by Mathara but contains many spurious matters. As a result of that quotations from later works such as the Bhagavata or the Hastamalaka have been smuggled into the work which is printed. 1. Haraprasad Shastri: Chronology of the Sarokhya System in JBORS, 1923, Jude. 2. Introduotion to the Chowkhamba edition of the Matharavstli, p. 5. 3. Dr. Belvalkar holds this view: see his artiole on Matharvarlli (Bhandarkar Commemoration Volume ), p. 172. But B. G. Tilak is against this theory, Tilak's view does not seem to be reasonable. Sce Sanskrit Research, Vol. 1., p. 108. 4. See supra: art. on Vatsyayada. B. Matharavrtti, p. 12.--31 and forei, fornya saya 1912449Z......to dRSTAntA iti vyavayavam eto...... Compare this with Nyayapraves'a, p. 1.

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TOREWORD LXXVII The correct date of the Vrtti of Mathara seems to be cir. 500 and Mathara most likely flourished before Paramartha who trans lated his work into Chinese, and after Dinnaga whom he quotes or to whom he is indebted. We have compared portions of the printed Vrtti with the French translation of the work as published by Dr. Takakusu. The opening conversation in the work between Kapila and Asuri, which is not to be found in the Gardapada Bhasya, is so remarkable that we cannot assume a chance connection between the two. The succession of the Samkhya teachers (completely omitted in the Gaudapada Bhasya) at the end of the Vrtti and its translation differ a little, yet mainly the two appear to be the same. It must however be pointed out that the Sanskrit version contains many more matters than are contained in the translation of Paramartha, and the manner in which these new matters are incorporated forcibly brings it to our mind that they are nothing but interpolations made by some later Samkhya scholiast. Similarly, it is very doubtful whether the present Chinese translation of the Vrtti represent really a faithful copy of the translation as made by Paramartha. It is quite likely that this translation omits many things which were unintelligible to the copyists of the Chinese translations. As a result we find there in the names of Harita, Devala, etc. omitted in the succession list of Samkhya teachers. Uddyota kara. 1. D. 550-600 Udyotakara's opinions are very frequently referred to by S'antaraksita, and these are quoted and criticised in the Tattvasangraha times without number. From the subjoined summary of the Tattvasangraha his opinions can very easily be collected, and it will also be evident in what a masterly way S'antaraksita was able to refute his arguments. The way in which our author deals with 1. See supra: art, on Is'varakrgna.

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LXXVIII TORIWORD the views of Uddyotakara and Kamarila makes us confident that the Tattoasangraha was written specially to refute their dootrines and defend Buddhism against their attacks. Uddyotakara is the next famous Nyaya philosopher after Vatsyayana, and is the author of Nydyavartika. This is a commentary on the Bhasya by Vatsyayana on the Nyayasatras of Aksapada. There is a good deal of controversy about his date. Writing in Samvat. 898 Vacaspati Miera says in his Tatparyatika that Uddyotakara wrote the Varttika in order to clear up the truth which was obscured by the false reasonings of Dinnaga etc.? According to Dr. Vidyabhushana' he criticised also the doctrines of Nagarjuna and Vasubandhu. This shows that Uddyotakara flourished after Dinnaga whose doctrines he criticised without however mentioning his name. Uddyotakara is mentioned in the Vasavadattar a book referred to in the Harsacarita. of Bana who was a contemporary of king S'ri Harsa ( 606-647 A. D.). In some quarters Uddyotakara is regarded as a contemporary of Dharmakirti because Uddyotakara referred to a work called Vadavidhi' which is only another name for Vadanydya of Dharmakirti. But we must not forget that Vasubandhu was also an author of three logical works called in Chinese Ron-ki (Vadavidhi), Ron-shi-ki (Vadamarga ) and Ron-shin (Vadakaus'ala).' These three works were seen by Hiuen Thsang and even in his time the authorship of these works was attributed to Vasubandhu. Uddyotakara's Vadavidhi therefore may very well represent the Vadavidhi of Vasubandhu and not the Vadanyaya of Dharmakirti. If we regard 1. tathApi diGnAgaprabhRtibhirarvAcInaiH kuhetusantamasasamutthApanenAcchAditaM zAstraM na tattvanirNayAya paryAptamityuddathotakareNa svanibandhoiyotena tadapanIyate / Tatparyatika, p. 1. 2. Indian Logic, p. 137. 3. nyAyasthitimivoddayotakarasvarUpAM bauddhasaGgatimivAlaGkArabhUSitAM...vAsavadattAM dadarza / Vasavadatta, p. 235. Hall's edition. 4. startareut qa at pagtrat I Marsacarita, p. 1. 5. Vidyabhusank: op. cit., 124. 6. badavi vAdavidhau sAdhyAmidhAnaM pratikSati pratikSAlakSaNamuktam / -Nyayavdrtika ( Bibliothioa Indion ). p. 131. 7. Sadajiro Sugiura: Ilindu Logic, p. 33.

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FOR WORD Dharmakirti and Uddyotakara as contemporaries, we are unable to explain the mention of Uddyotakara in the Vasavadatta which is referred to in the Harsacarita. We should also remember that Dharmakirti as a scholar was not mentioned by Hiuen Thsang though both were studying at the same time in the same Nalanda monastery. It is therefore probable that Uddyotakara flourished considerably before the time of Dharmakirti, and that the latest date that can be assigned to him is 600 A. D. Nothing is known of the personal history of Uddyotakara, except that he belonged to the Bharadvaja Gotra and was a preceptor of the Pas'upata Saiva sect. Dr. Vidyabhusana is inclined to think that he was a native of Thanes'vara which was connected with Srughna by a broad road, as a reference to this is found in his work. Bhamaha. A. D. 580-640 Several verses of Bhimaha are quoted by S'antaraksita in his Tattvasangraha, though he does not mention his name. His commentator Kamalas'ila supplies the name of Bhamaha, and the verses can be traced in the Kavyalankara of Bhamaha. Bhamaha therefore must have flourished before S'antaraksita, and the latest date that can be assigned to him is A. D. 700. Bhamaha can however be placed before Dharmakirti, because in his definition of perception, though Bhamaha quotes Dinnaga* yet he does not refer 1. iti pAzupatAcAryazrIbhAradvAjoiyotakarakRtI nyAyasUtravAttike pnmo'dhyaayH| Vindbyesvari Prasad in his Nydyavarttikabhumika (Chowkhamba), p. 134. 2. TYPU: Z togstati -Nydyavdrtika, p. 113. 3. Compare Tattvasangraha, s'l. 912-914 and Kavydlarikara (printed as an appendix to Prataparudrayas'obhusapa, B. 8. 8. No. LXV) p. 236; Chap. VI, verses 17, 18, 19. 4. Kdvydlarkara, op. cit. oh. V., 8'6; p. 231 pratyakSa kalpanApoDaM tato'ryAditi kecana // 6 // nipAtito zAnamanumAnaM ca kecana // 22 // Compare Nyayapraves'a, op. oit. p. 7. pratyakSaM kalpanApoDhamiti majjAnam and anumAnaM liGgAdadarzanam / liGgampunalirUpamuktam / 11

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LXXX FOREWORD to Dharmakirti, whose definition of perception seems to have met with general acceptance or criticism by all logicians after him. Bhamaha may therefore be assigned to a period previous to Dharmakirti. Bhamaha is mentioned in the Apohapariksa, and his opinions with regard to the question of Apoha may be stated as follows. The words cow, etc. mean the objects cow, etc. and not the negation of the opposite. If it were so, there is the necessity of other words to represent the objects, cows, etc., because one word cannot possibly produce two different cognitions, namely of the object and of the negation of its opposite. Hence Apoha cannot be the meaning of the word. Dharmakirti. A. D. 600-650 ' Dharmakirti is mentioned several times in the Tattvasangraha1, and his views on perception and inference are specially referred to. All that we know of his personal history comes from Tibetan sources, especially from the accounts of Lama Taranath. According to this authority he was born in the South in the kingdom of Cudamani which he identified with Trimalaya. Dharmakirti was a Brahmin by birth but was soon converted to Buddhism. Later on he came to Nalanda at a time when Dharmapala was the chief of the monastery. Though some of the Tibetan authorities maintain that he was a nephew of Kumarila, which statement is not endorsed by all, they all agree nevertheless in saying that these two authors were contemporaries. Stories are recorded of controversies between these two great scholiasts, and it is said that Kumarila, late in life, was converted to Buddhism along with his 500 followers by Dharmakirti. Hiuen Thsang does not mention Dharmakirti, though he was a pupil of Dharmapala, who retired in 635 A. D. when S'ilabhadra the teacher of Hiuen Thsang succeeded him. I-Tsing who travelled through India during 670-695 on the other hand 1. Tattoasangraha, pp. 7, 568, 857. 2. Vidyabhusana: A Bilingual Index of Nyayabindu, Introduction, PP. vi ff. 3. Vidyabhusana: Indian Logic, pp. 304, 305.

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FOREWORD mentions Dharmkirti. It appears therefore probable that he flourished in the period between 600-650. He was a contemporary of the famous Tibetan king Sron san gam po ( 620-698 ), and as such must have belonged to the first half of the 7th century.' It is maintained in certain quarters that the famous Naiyayika philosopher Uddyotakara was his contemporary, and that both of them quoted each other. But this theory is hardly tenable as it gives rise to a serious chronological inconsistency. Dharmakirti's time is settled beyond doubt by I-Tsing's mention of his name and by his designating him as belonging to the later years along with Dharmapala and others. Uddyotakara on the other hand is mentioned in a very early work, namely the Vasavadatta which is referred to by Bana a contemporary of Dharmakirti. How then Dharmakirti and Uddyotakara can be contemporaries ? Dhrmakirti is known in China as the author or revisor of the well known Mahayana work entitled the Vajrasuct, the authorship of which is generally attributed to Asvaghosa. This work as revi. sed by Dharmakirti was translated into Chinese between A. D. 973-981. Dr. S. C. Vidyabhusana' on the strength of Tibetan translations has shown that Dharamkirti was a great writer and that the following works of his are extant in Tibetan translations. : 1. Pramanavartikakarika. 2. Pramanavartikavrtti. 3. Pramanaoinis'caya. 4. Nyayabindu. 5. Hetubinduvivarana. 6. Tarkanydya or Vadanyaya. 7. Santanantarasiddhi. 8. Sambandhapariksd. 9. Sambandhapariksdvrtti. 1. I-Tsing's Travels, p. 181. 2. Takakusu: 1-Tsing's Travels, introduction, lviii. 3. Vidyabhusana: Indian Logic, p. 124. 4. G. K. Nariman: A Literary History of Sanskrit Buddhism, p. 186. 5. Indian Logio, pp. 306-319. 6. Published in the Bibliotheca Indica.

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TORIWORD Bhartrhari. A. D. 600-650 . In the Anumanapariksa? S'antaraksita refers to the opinion of Bhartsbari who is also quoted by Kumarila'and referred to by I-Tsing. According to I-Tsing BhartThari is the author of the Bhartyhari S'astra which is a commentary on the Carni, the Vakya discourse or the Vakyapadiya and the Pei-na or the Belavrtti, which is a commentary on the Karikas of Dharmapala. The testimony of I-Tsing, viz. that Bhartphari died forty years before the composition of his Record, settles his date beyond doubt: he must have flourished in a period between A. D. 600 and 650. According to I-Tsing BhartThari was a believer in the Three Jewels and diligently meditated on the S'unyata, and a story is told that he entered the monastic order seven times but being unable to free himself from worldly desires he returned seven times to the laity. His opinion recorded in the Tattvasangraha is that only by reason of the invariable concomittance of the middle term with the major term the inference cannot be valid because the powers of both vary according to time and place. Bana. A. D. 600-650 The reason why Bana is mentioned here, even though he is not referred to by name either by S'antaraksita or Kamalas'ila, is that a stanza from his Kadambari is quoted by Kamalasila. Bana being a contemporary of king Harsavardhana of Thanesvara must have lived in a period between 600 and 650. Bana is, of course, not a logician and as such none of his views are mentioned in the Tattvasangraha. Kumarila Bhatta. A. D. 620-680 Kumarila is very frequently criticised by our author, and it seems probable that the Tattvasangraha was written mainly to 1. Tattoosangraha, p. 426. 2. Tantravartika, p. 261. 3. Takakusa: 1-Tsing's Travels, pp. xiv, lvii. 178, 179. 4. Tattvasangraha, p. 69, cung wala anaye, ato.

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FOR WORD refute the arguments and theories of Kumarila and Uddyotakara, the two deadliest antagonists of Buddhism in those days. The real name of Kumarila, according to a Tibetan authority, is Kamaralila but he was called Kumarila by the common people.? Kumarila is reputed to be the author of a number of important works on the Mimanse system of philosophy. He composed an independent exposition of the Sabara Bhasya in three parts known as Slokavartika, Tantravartika and Tuptika. Nothing is known definitely about his time, and there is a good deal of controversy with regard to the period in which he flourished. Dr. Das Gupta considers him as a senior contemporary of Sankara and places him in 788 A. D.," or in other words, some fifty years after the composition of Tattvasangraha of Santaraksita, but as S'antaraksita is full of Kumkrila Dr. Das Gupta's theory is untenable. It is certain that Kumarila was earlier than S'antaraksita, and that the latest date that can be assigned to him is cir 700 A. D. allowing about thirty-five years' time for Kumarila's works to obtain sufficient fame and authority to justify criticism from Santaraksita. Further, from the Tibetan sources we get the information that Kumarila was a contemporary of Dharmakirti, whom we placed between 600 and 650 A.D. The testimony of Sucarita Misra, the author of a commentary entitled Kasika on the S'lokavartika, leads us to infer that Kumarila criticised the views of Dharmakirti. Bhavabhati or Ubbeyaka mentioned in the Tattvasangraha was a direct desciple of Kumarila'. Both Kumarila and Bhavabhati must have been very long-lived persons, as all Mimamsakas leading & active and healthy life ought to be. We find mention of Bhavabhati in the Gaudavahoo of Vakpatiraja & contemporary of king Yas'ovarman. Yas'ovarman belongs to the first balf of the eighth century, as he was contemporaneous with Lalitaditya of Kashmir." It is reasonable to suppose 1. Pag sam jon zan, p. 105, Index p. vi. 2. History of Indian Philosophy, vol. I, p. 370. 3. See supra: art. on Dharmakirti. 4. K. B. Pathak: JBBRAS, vol XVIII, p. 230. 6. See infra: art on Ubeyaka 6. HATE terefarraper 47 744 THAT farl Gardavaho (B. 8. 8.) s'L. 799. 7. Compare Rajatarangini (B. 8. 8.) p. 107. kavirvAkpatirAjazrIbhavabhUtyAdisevitaH / jito yayau yazovarmA taduNastutivanditAm //

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LXXXIV TOREWORD that Bhavabhati was living up till at least 725 A. D. Kumarila who was a contemporary of both Dharmakirti and Bhavabhuti therefore must belong to a period between 620 and 680 A.D. and Bhavabhati being his direct disciple, in all probability, flourished in 655-725 A, D. Simply because Kumarila criticised Bhartphari, whose death took place some forty years before I-Tsing's record, namely in 650 A. D., Kumarila's time cannot be placed so late as the first half of the 8th century, as some of the scholars are inclined to believe.' According to our calculation Kumarila must have lived 30 years after Bhartphari's death, and hence his criticisms of the latter's views can very well be explained. If we take him to the first half of the 8th century there will be hardly any room for Bhavabhuti, his disciple, who is referred to in the Tattvasangraha by the name of Ubeyaka. S'ubhagupta. A, D, 640-700 Bhadanta S'ubhagupta's views are mentioned several times in the Tattvasangraha, both by S'antasaksita and his commentator Kamalasila. Haribhadra Suri II in his Anekantajaya-patakatika also mentioned' his name and criticised his views, and called him & follower of the Varttika. Dr. Vidyabhusana identified him with S'ubhakara Gupta & contemporary of Ramapala who ascended the throne about 1080 A. D. On this ground he assigned Subhagupta to the end of the 11th century. Frequent mention of S'ubhagupta in the Tattvasangraha makes Dr. Vidy. bbusana's theory untenable. S'ubhagupta and S'ubhakaragupta must be two different persons, and it is doubtful whether S'ubhakara 1. K. B. Pathak: Bhartyhari and Kumarila in JBBRAS, vol. XVIII, p. 233. 2. For the opinions of Kumarile as recorded in the Tattvasangraha see the subjoined Summary of Contents. 3. Tattvas, pp. 561, 552, 556, 570, 574, 582. 4. op. cit. p. 117-- att faghikon Tauda 5. op. cit. p. 346.

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FOREWORD Gupta' ever wrote any work on logic. Haribhadra Suri II must therefore have referred to S'ubhagupta, and it is not correct to say that Subhakara Gupta wrote a work on logic wherein he closely followed Dharmakirti, merely on the strength of the quotation of Haribhadra Suri proviously referred to. On the strength of this quotation, on the other hand, S'ubhagupta should be placed after Dharmakirti and before A. D. 700, and his date therefore may pretty accurately be settled at 650-700 A. D. In the Bahirarthapariksa, Bhadanta Subbagupta's opinion is that the outward objects are nothing but crowds of atoms, but they are not cognized as mere atoms because the atoms always combine themselves 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 outward objects, they can indeed reflect them, as the Vijianas 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 effects from these objects. Purandara. A. D. 700 A Carvaka author by name Purandara' is referred to in the Panjika of Kamalasila, and his views also are refuted in the Karikas of S'antaraksita. We have not come across any reference to this author as a Lokayata anywhere in Sanskrit literature, but from the mention of his name by Kamalasila the latest date that can be assigned to him is A. D. 700. He may in fact be considerably older, because in the centuries after Christ we meet with no names of Lokuyata philosophers, though the system must have been in existence even so late as the time of Madhavacaryya, 1. S'ubh&kara Gupta was a Tantrika writer of Sadhanas. For his Sadhana of Manjusri, see Sadhanamala (Gaekwad's Oriental Series ), Vol I, p. 149. For other works oomposed by this sobolar see Bauddha Gan O Dohd, app. p. 89. 2. Tattvas. p. 431.

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XXXVI FOREWORD Ganaratna, etc. who have criticised their theories in their works. His view is that the Carvakas also are prepared to scoopt inference as a means of right knowledge as it is useful in our daily life. But the mechanical form of inference as proposed by the Buddhists and others can by no means be considered a medium of right knowledge, as it is thoroughly impracticable for daily use. Yogasena. A, D. 700 One Bhadanta Yogasena's views' are criticised in the Tattuale sangraha in connection with the examination of the doctrine of permanent entities. The word Bhadanta is always used in the Tattvasargraha to denote a Buddhist, or more properly a Hinayana Buddhist. Our authors have not made a confusion in this respect, anywhere in this book, and on this ground we can take Yogasena to be a Buddhist. But he held a view which went directly against the doctrine of momentariness, the chief corner-stone on which Buddhism is based. If we are correct in our surmise and if Yogasena be really a Buddhist, then we see that even amongst the Buddhists also there was a line of thought which was diametrically opposed to the teachings of Buddha. Nothing definite is known about Yogasena; he is not mentioned in Nanjio's Catalogue of the Chinese Tripitaka nor in any of the Tibetan catalogues. All that we can say with the present materials at our disposal is that Yogasena flourished before s'antaraksita, and the latest date that can be assigned to him is cir. 700. Yogasena held the view that if the entities be considered momentary they can neither produce effects in succession nor at the same time. If the momentary entities are capable of producing effects themselves then there is no necessity of assisting conditions. If it is otherwise, how can the assisting conditions and the material Cause ( both being momentary) produce the effect without producing some particular change on one another? So the entities must be held as permanent and not momentary. 1. Tattoas. p. 163.

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FOREWORD LXXXVII Samata and Yajnata. A. D. 700 In the Sarvajnapariksa the names of two Mimansa philosophers, S'amata and Yajnata' are mentioned in the same breath in the Tattvasangraha, because they held identical views. S'antarak. sita does not mention their names, but gives their views elaborately, and their names appear in the commentary. Both these authors are unknown in Sanskrit literature, and all we can say now is that they flourished about 700 A. D., probably after Kumarila, who does not mention them. They held that the omniscience of the Buddha cannot be established, on the ground that his Vijnana cannot cognize all the different things simultaneonsly because he has not many Vijnanas. If the Sarvajic has one Vijnana in that case he cannot know such contradictory ideas as purity and impurity at the same time. Moreover, when the Sarvajna enters Samadhi his knowledge does not originate either thorough perception or inference. If there is a third proof then it is certainly not knowledge, because the latter has but two mediums. So, to know Dharma we should go to the words which are not ultered by human beings, because human beings cannot be omniscient. Aviddhakarna. A. D. 700 Aviddhakarna is a Naiyayika author whose views S'antaraksita refers to in his work on several occasions'. He seems to have been a Naiyayika of great repute and authority, but nothing is known about him from Hindu or Buddhist sources up to now. In several examinations S'antaraksita quotes his opinions and generally places his opinions first before Prasastamati and Uddyotakara. It is quite likely therefore that Aviddhakarya was earlier than these two, but with the present materials in hand we cannot 1. Taltvas. p. 844. 2. Soe for instance pp. 41 and 136 and the summary of contents, 12

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LEXXVIII TOREWORD say anything definite about his time except to assert that he was earlier than A. D. 700. Kamalas'ila further gives us the information that Aviddhakarna wrote a work entitled Tattvatika where he refuted the doctrines of the Carvakas." For the establishment of the doctrine of Monistic God he held that the universe, being an Avayavi, must be handled by an intelligent creator: the Anus, on the other hand, having no Avayava cannot be handled by anybody. The Anus of the elements are able to produce effects only when handled by God, because the effect has a form, just as threads etc. produce cloth only when handled by the weaver. On the question of Atman Aviddhakarna held that it should be eternal and omnipresent, and things which are able to produce the feelings of pleasure and pain to one Atman should have some connection with the eternal Atman also. Aviddhakarna's opinion about the doctrine of momentariness was hostile to the Buddhists. He held that there are two kinds of existences, eternal and transitory. The transitory things are destroyed whenever the cause of destruction is acting. Things are not always destroyed without the cause of destruction being present, because destruction appears only occasionally and not always. His opinion on the notion of substance was that the Anus of elements have no cause, as there is no ground to prove it, just as an ass-horn does not exist. Aviddhakarna further held that unity should be taken as a separate quality, because the seeds, water and earth, which produce the seedling cannot do so separately without union. Number according to him is also a separate quality, because the objects like elephants etc. are known as one, two or three which are different from the knowledge of the elephants. S'ankarasvamin. A. D. 700 Another Naiyayika author whose views are referred to by our author is Sankarasvamin. He is to be distinguished from the Buddhist logician of the same name who was a disciple of Dinnaga 1. Tattvas. p. 426, 432. 2. Tattvas. pp. 81, 280, 898.

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HORSWORD LXXXIX and a commentator on his works. The name of Sankarasvamin is long unknown, and about his date we have not the least idea. All that we can say is that he flourished before S'Antaraksita and that the latest date that can be assigned to him is cir. 700 A. D. It is quite possible also that he was earlier than Uddyotakara whose famous work might have stamped his works out of existence. Sankarasvamin supported the Naiyayika theory of Atman on the ground that the desires etc, must depend on something, because they are products, just as the colour etc. depend on some entity. The cause of these desires is the Atman. His idea of perception is worth noting. He held that the feelings of pleasure etc. are not cognitions. The feeling of pleasure and the cognition of happiness, however, remain in the same place. The perception of pleasure is caused by the mind which is one of the sense-organg. Pras'astamati. A. D. 700 S'antaraksita' refers to the opinions held by another Naiyayika scholar who is called Prasastamati. This author seems to be different from the Vaisesika philosopher Prasastapada. Like his compeer Aviddhakarna we have no information about him, his doctrines, opinions and his time. All that we can hazard to say is that he flourished before S'antaraksita, and the latest date that can be assigned to him is cir. 700 A. D. Some of the views held by this scholar are as follows. He supported the doctrine of God as an intelligent creator of the universe on the ground that the people in the beginning of creation must be dependent on somebody for instruction on Vyavahdra or conventionalities because they are the same and fixed everywhere, just as a child is dependent on the elders for instruction on language, etc. That somebody in the beginning of creation is God. God should be omniscient also, because the doer always 1. See for instance, p. 43 and the summary.

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x0 FOREWORD knows the cause of his actions. The theory of inherence as held by Prasastamati is rather interesting: he held that though the inherent connection between the substance and the quality is one and eternal, it will not be felt in the same way in all substances with other qualities, because substances have the power only to represent their own specific qualities. Bhavivikta. A. D. 700. Another Naiyayika author referred to by S'antaraksita is Bhavivikta, who was long unknown in Sanskrit literature. His opinions are several times quoted, referred to and refuted in the Tattvasangraha'. Nothing can be said definitely about his time except that he was earlier than our author and that the latest date that can be assigned to him is cir. 700 A. D. But it is quite likely that he flourished before Uddyotakara and it was probably owing to his great popularity that the works of Prasastamati, Avidhhakarna and Bhavivikta were lost, and their views forgotten. In that case we see the importance of S'antaraksita and Kamalasila in preserving their names and views Bhavivikta was antagonistic to the Buddhist doctrine of momentariness, and formulated that things cannot be called momentary because they are entities and objects of knowledge. The Vijnana in which the sun, moon, etc. reflect feels only the objects of that moment, but in reality the objects are always existent. Bhavivikta also had definite opinion about the notion of substance. He held that the things we perceive are not merely conglomerations of component atoms because the things are perceived while the atoms are not. The constituent parts and the whole formed by them are quite different because they have different powers, different effects and differnt creators. On the notion of generality Bhavivikta held that its existence can be proved by perception when we feel the entities as existing, with the substance, quality, etc. Generality is also proved by inference: 1. Tativas. pp. 88, 251.

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FOREWORD XO Vijoana of the substance, for instance, must be caused by a special thing, because this Vijoana feels the difference of one from the other knowledges of the same thing. Patrasvamin. A. D. 700 In the Anumarapariksi S'antaraksita states the views of one Patrasvamin,' who liko many others is unknown unless indeed he be identified with the famous Jain logicion Patrakesarisvamin alias Vidyananda, the author of the Astasthasri and a philosopher who flourished in the beginning of the ninth century. But as Santaraksita belonged to the eighth century this identification is not possiblc. It may further be pointed out that Vidyanada has actually quoted a verse from the Tattvasangraha. But from the manner in which S'antaraksita quotes others without mentioning their names it is quite probable that Slantaraksita and Vidyananda both quoted the same verse from some earlier work which must have been written by Patrasva min. In that case Patrasvamin must be an earlier author than both S'antaraksita and Vidyananda, and he must have first propounded the theory that valid reason is that the existence of which cannot be maintained unless it is invariably concommittant with the major term. The reason or the middle term does not possess the three qualities, as held by others, but it has only one quality, namely the one given above. This theory of Patrasa vamin was a common property of all Jaina logicians of later times. About his time we have not the least idea and all that we can say now is that he was earlier than S'antaraksita and that the latest date that can be assigned to him is cir. 700 A. D. 1. Tattvas. p. 405. 2. Vidyabh usnna: Indian Logic, p. 186. 3. eta anyathAnupapanatvaM yatra tatra trayeNa kiM / nAnyathAnupapanatvaM yatra tatra trayeNa kiM / Aptamimansa, p. 72, and l'attvasanzraha, o'l. 1369.

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XOTI FOREWORD Ahrika. A. D. 700 Another Jaina logician by name Abrika is referred to in the Tattvasangrahal and his views are criticised by Kamalas'ila. S'antaraksita does not mention him, nor is he known in the Jaina literature. Abrika may be the nickname of some important Jaina logician because no one would care to bear such an ugly name as Ahrika 'shameless', but it is imposible now to identify him with any other Jaina author. On the strength of Kamalasila's reference to him he may be placed about 700 A. D. though he may quite conceivably be considerably older. His view on Syadvada is that every entity is possessed of two qualities, general and special. The first gives rise to the cognition of it as an entity and the second to the cognition of its special characteristics. A pot, for instance, is an entity as all other things are, but it is different also from all other things by its special characteristics. Sumati. A. D. 670-720. A Jaina Digambara logician by name Sumati is referred to in the Tattvasangraha' and his opinions are quoted and criticised by Kamalasila. No Jaina logician of the name of Sumati is known. His time may be assigned to 700 A. D. but as he is, in the Tattvasangraha, represented as criticising the views of Kumirila he may be a trifle older. But the materials at prosent available do not permit us to place him earlier than Kumarila. His time may therefore be fixed at 670-720 with some degree of confidence. An entity, he affirmed, may be one, but it may have two qualities, general and special. By one of the two qualities it does not differ from other things while by the other it becomes different from all other things. He further held 1. Tatlvas. pp. 486, 487. 2. Tattvas. pp. 379, 382, 383, 489, 496. 3. augurat: guiferafinite ar ta Rotare-Tattvas. p. 379.

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FOREWORD XOH that the general quality of things only is known in everyday life. Hence the objects are cognized as one and non-atomic. The special quality of the atoms can however be perceived only by the emancipated. Ubeyaka. A. D. 655-725 In the Sarvajnapariksa one Ubeyaka is mentioned and his theories refuted by Kamalasila.' In a MS noticed by S. P. Pandit in his introduction to the edition of Gaudarahos in the Bombay Sanskrit Series, Umbeka is given as a different name of Bhavabhuti, who is styled therein a direct disciple of Kumarila Bhatta. In the Citsukhi also Ubeyaka is identified with Bhavabhati. Ubeyaka mentioned in the Tattvasangraha is a Miminsa philoso. pher, and is stated as the commentator of S'lokavartika of Kumarila." Bhavabhuti or Ubeyaka also was a great Mimansa philosopher as he had written an elaborate commentary on the Slokavarttika of Kumarila. The identification of Bhavabhati with Umbeka, Ubbeka, or Ubeyaka, is therefore certain, and it is also certain that Kumarila was the preceptor of Bhavabhuti alias Ubeyaka. Kamalas'ila's mention of his views makes Bhavabhuti earlier than 735 A. D. Kalhana's mention of him along with the king Yasovarman and Vakpatiraja makes all of them contemporaries of Lalitaditya, the Kashmir king whose reign extended from 693 to 729 A. D. The evidence of the MS noticed by S. P. Pandit makes him a disciple of Kumarila whom we have good reasons to place between 620-680 A. D. We shall therefore be justified in placing Ubeyaka in a period between 655 and 725. This date seems quite likely because Umbeka commented on Mandana's Bhavandviveka. Mandana in his turn quoted Prabhakara who seems to be a disciple of Kumarila. This proves that Umbeka was very young 1. Tattvas, p. 812. 2. Gaudavaho, intro. Note IV, P, covi. 3. Citsukhi, p. 265. 4. Kamalas'ila quotes bis interpretaion of a line of Kumarila's S'lokavarttika. B. Madras Oriental Conference Proceedings, 480 et, seg. 6. Vide-p. 410 of the Sooond Oriental Conference report.

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khsin PORSWORD when he was admitted as a disciple of Kumarila while Mandana and Prabhakara were quite old, and Kumarila must have died a few years after Bhavabhuti accepted him as his preceptor. In the Tattvasangraha Ubeyaka is represented as refuting a view on the validity of knowledge probably as started by Prabhakara'. Validity of knowledge according to the latter is nothing else than the nature of the knowledge itself. That validity is not dependent on the purity of the sense organs because in the case of invalid knowledges also though there is no purity of sense-organs there are the forms of knowledge. Ubeyaka refutes this view by holding that the validity of knowledge is not merely a form of knowledge, but a knowledge should be considered as valid only then when it does not mistake the entity as it is. The knowledge of Sakti as silver is invalid because this is an erroneous knowledge. That validity is not dependent on anything else than the causes of the Vijnana. So it is said that the validity of the Vijnana is dependent only on the Vijiana, or in other words, is produced by the cause of the Vijnana. Purity of the sense-organs, which is held by some as the cause of the validity of knowledge, is none other than the forms of the sense-organs which are the causes of the Vijnana, while the impurity of the sense organs is the cause of invalid knowledge. So it is said that the invalidity of the knowledge is produced by some other cause than the cause by which knowledge is produced. Ubeyaka refutes an anticipated objection by saying that it is absurd to think that the sense-organs are always capable of produc. ing invalid knowledge only, but their purity alone gives rise to the validity of knowledge, because the causes of Vijnana are always found producing valid Vijnanas in inference which is also an accepted fact in Buddhism when it is held that a valid inference is produced by the reason which is endowed with threefold qualities. The invalid knowledge therefore is not the product of the senseorgans but of their impurity alone." 1. Vide-Prakararapancikd, p. 43 and Tattvas. p. 811 ff.

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FOREWORD $ 8. Chronological Tablo. Author Date . Remarks . 550-500 B.C. 100 A. D. Lokayata. Traikalyavadin. 100 Patriarch. Traikalyavddin. Patriarch. Kambalasvatara Vasumitra Dharmatrata Asvaghosa Ghosa Kapimala Nagarjuna Buddhadeva Kanadeva Rahulaka Sanghanandi Sanghayasa Visagana Vatsyayana S'abarasvamin Kumarata Chandragupta I Vindhyavasin Buddhamitra Jayata Sanghabhadra Vasubandhu 78-127 150 154 181 200 208 235 262 289 230-300 250-300 250-300 316 320 250-320 260-330 343 280-350 280-360 Isvaraklsna Dinnaga Sari Mathara Paramartha Uddyotakara Dharmapala Bhamaha King Harga Dharmakirti Bhartphari 340-390 345-415 478 500 499-560 550-600 635 580-640 606-647 600-650 600-650 600-650 Samkhya teacher. Naiyanyika. Mimarsaka. Patriarch. Gupta King Samkhya teacher. Vaibhasika. Patriarch. Vaibhasika. Buddhamitra's disciple. Samkhya teacher. Vasubandhu's disciple. Jaina logician. Samkhya teacher. Translator in Chinese, Naiyayika. Abbot in Nalanda. Alankarika. King of Thanesvara. Buddhist logician. Buddhist author. Hindu author. Bana 13

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TORTWORD Author Date Remarks Higen Thang KumArila I-Tsing Padmavajra Srong Tsan Gam po S'ubhagupta Purandara Yogasena Samata Yajnata Sankarasva min Aviddhakrna Pras'astamati Bhavivikta Patras pamin Abrika Anangavajra Indrabhati 600-664 A. D. 620-680 , 671-691 >> 693 631-698 640-700 700 700 700 700 700 Chinese traveller. Mimamsaka. Chinese traveller. Vajrayanist. Tibetan King. Buddhist logician. Lokayata. Buddhist. Mimamsaka. Naiyayika. Sumati Ubeyaka Laksmi Bhagavati Lilavajra S'antideva Darikapada Santaraksita 700 700 Jaina logician. 700 Jaina logician. 705 Vajrayanist. 687-717 onwards Padmasambhava's father. 670-720 Digambara Jaina. 655-725 Mimamsaka. 729 Vajrayanist. 741 691-743 Buddhist author. 753 Vajrayanist. 705-762 >> Author of Tattva. sangraha. 717-762 onwards S'antaraksita's colla 1borator. 743-789 , Tibetan king. 713-763 onwards. Commentator of Taltvasangraha, 765 , Vajrayanist. 787 Padmasambhava Thi Sron deu tsan Kamalasila Sahajayogini Cinta Dombi Heruka

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FOREWORD . :: $ 9. SUMMARY OF CONTENTS. I. Prakrtipariksa. Examination of Nature. The Sankhyas hold that from the Primordial Matter the Universe is produced. For this they establish the theory of existent effect in the cause (Satkaryavada) and adduce the follow. ing reasons in its support: 1. All effects must be existent in the cause before production, because otherwise the cause will not be able to produce an effect which has no connection with it. Fixed causes only are able to produce fixed effects. If the effect is not existent in the cause every cause will produce every result. The cause cannot produce an effect which does not exist anywhere. The seeds, etc., can be causes only when they have connection with an effect. The lotus in the sky which has no connection with anything cannot be the cause of an effect. 2. So all this diversified Universe having such feelings as Prasada, Tapa and Dainya, leads us to infer its cause in the Prakrti or Primordial Matter endowed with the three qualities, Sattva Rajas and Tamas, because the cause and its effect are always of a similar nature. Refutation. 1. The theory of existent effect in the cause cannot be proved, because if the effect is already existing in the cause there is no necessity of production, just as Prakrti is not produced by any cause. As all effects are already existing in the cause before production, neither of them can be called as cause or an effect. The effects which are non-existent before production can be produced by the cause which has the power to produce such an effect, but the lotus of the sky, which is a non-entity, cannot produce an effect. Every effect cannot be produced by every cause, because some definite cause has the power to produce some definite result. 2. As there is no similarity and connection between the dause and effect in many instances (for example, the feelings of both

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XCVHI FOREWORD pleasure and pain are produced by sound in different minds) the Universe having Prasada, Tapa and Dainya, cannot lead us to infer the Prakrti endowed with the three qualities, as the cause of it. Further, the similarity of cause and effect cannot be proved, because the Primordial Matter-the cause of the Universe-is one and enternal whereas the effects produced by it are many and non-eternal. Therefore, as an effect can be produced by its own cause which has the power to produce such an effect, there is no necessity to infer the Primordial Matter as the cause of the Universe. II. Is'varapariksa. Examination of God. The Naiyayikas hold that the Universe cannot be caused only by lifeless matter unless it is handled by one intelligent creator who is eternal. 1. The Universe should be the product of an intelligent God, because it is an Avayavi (whole) and because it has the Avayavas (constituent parts) as the cause. Aviddhakarna. 2. The causes of the body, etc. namely the atoms of elements, are able to produce an effect which has a form only when handled by God. Aviddhakarna. 3. The atoms and the result of acts done in previous births combined together produce the effects, and in so doing they depend on the intelligence of God. Uddyotakara. 4. People in the beginning of creation are dependent on God for instruction on conventionalities because they are the same and fixed everywhere. Prasastamati. 5. The elements being lifeless cannot produce the feelings of pleasure, pain etc. unless they are handled by God. Uddyotakara. 6. God must be omniscient, as the doer always perceives the causes of his actions. The Universe being an object must be perceived by somebody, and that somebody is God. Prasastamati.

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FOREWORD Xol2 Refutation. 1. Things really are not caused by their Avayavas (constituents) and there is really no Avayavi (whole) which are the reasons to establish God. (Vide Dravyapariksd ). 2. As the bodies, etc. are not Avayavis ( whole ) there is no necessity to formulate an eternal and one God who will combine the constituents ( Avayavas ). 3. Even if we admit the whole and the members of the whole, in that case only some intellgent and unknown persons can be inferred as creators on the strength of the reasons adduced, but not an eternal or one God. If only this is wanted to be established then there is no disagreement between us, because we also admit persons as creators of the Universe according to their good and bad actions done in previous births. The inference is therefore irresistible that the Universe is not the production of one and an eternal being because it is produced by degrees and by the process of evolution, and not simultaneously. 4. We do not accept that the souls remain without consciousness in the time of Pralaya or the destruction of the world, as others do. But we hold that the chain of consciousness remains, not only at the time of the destruction, but also after it, either in the upper heavens or in the lower regions in accordance with its good or bad acts, with the same conformations, memory eto, and therefore in the beginning of creation it does not require the help of God for instruction on conventionalities. That God also cannot be the instructor, as he is formless and as he refrains from doing any good or bad actions which will result in a body. 5. God cannot be the cause of the Universe, because he him. Belf is not created just as the lotus of the sky cannot be the cause of anything. 6. As God is not the creator he cannot be omniscient, as his omniscience was established on the strength of his being the creator, oue and eternal.

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FOREWORD III. Ubhayapariksa. Examination of the Dualistic Philosophy of God and Matter. * The Sesvara Sankhyas believe that both God and the Primordial Matter are the causes of the Universe. 1 Matter being lifeless, cannot alone be the cause of the Universe, as also God alone cannot produce anything without the help of Matter. 2. Matter is endowed with three qualities, Sattva, Rajas and Tamas, and when God seeks its help be imbibes the three qualities from it one after the other. By the quality of Rajas he creates, by the quality of Sattva he protects, and by the quality of Tamas he destroys. Refutation. 1. This Dualistic philosophy cannot stand to reason, because the combination of Matter and Spirit must either produce a new result on each other, or a common effect, namely, the Universe. The first is not the case, because both being eternal should remain unchanged after combination. The second also cannot be admitted, because when both are combined and both are able to produce, everything would be produced all at once, and not by degrees or by the process of evolution. . 2. If Matter and Spirit combine together, why should the latter imbibe the qualities of the former one after another? Is there any third cause by which the qualities are imbibed by the Spirit one after another? If not, the Spirit must imbibe the three qualities all at once, and carry on the process of creation, protection and destruction at the same moment: because Spirit and Matter-the two causes of the Universe--are combined and there is no third cause. IV. Svabhavapariksa. .. Examination of the theory of self-existence. The effects are self-existent and are produced neither by different things as causes nor by themselves for no cause can be

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TOREWORD found for the filament of the lotus or the eye-like marks on the peacock's tail (Mayaracandraka). If it cannot be found it certainly does not exist. Such is the case with this diversified Universe. Similarly, the feelings like pleasure, pain etc., have no causes, because they appear only at times. Refutation. The filaments of the lotus, etc. have the seed, mud and water as the causes. Why then should we search for other causes which are not to be found ? If all things are self-existent why should they appear at times and at different places. It is clear therefore that they should have similar things as causes and nothing else. We cannot decide that all effects are self-existent because their causes are not seen. The reasons adduced in support of the theory of self-existence themselves prove that causes are required to produce an effect, otherwise reasons will not be required to establish this theory which is always self-existent. V. S'abdabrahmapariksa. E.camination of the theory of Word-spirit. The Grammarians hold that there is nothing in this world except the Word-spirit. 1. There is only one eternal thing in this world and that is the Word. All visible objects are only the manifestations of this Word-spirit, and they have no real existence. 2. This one and eternal Sound also is understood through ignorance as manifesting itself into many objective forms endowed with colours, such as, white, yellow etc. They are not really different from Sound. 3. The ascetic who is emancipated and is endowed with right knowledge is able to discover that there is nothing real except the Word-spirit. Refutation. 1. This theory is untenable because if the word-spirit leaving his own form takes the forms of other objects it cannot be termed

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TOREWORD ofernal. If with its own form it manifests itself in the forms of other objects, then there will not be a deaf man, because the object whicle are seen by him are nothing but the manifestations of sound, 2. There is no necessity to postulate a real form of sound in the objects endowed with colours, like blue or yellow, though it is not seen in those things except their blue or yellow forms. This theory holding al objects as endowed with the form of the wordspirit cannot be proved, as it cannot be established either by preception or by inference. 3. According to this theory there is nothing real except the word-spirit. But wherefrom comes the emancipated ascetic ? Is he different from this word-spirit or is he the same? It cannot be explained. Further, it is necessary to explain the origin of ignorance. Is it a different thing from the word-spirit? If so, what is the relation between this word-spirit and ignorance? Is ignorance eternal or non-eternal? If eternal, emancipation cannot be explained ; if not, what is its cause ? So this theory is antenable. VI Purusapariksa. Examination of the Doctrine of Anthropomorphic God. This discussion refers to the conception of Purusa in the Samhitas and Brahmanas. 1. Purusa alone creates the Universe. He is the cause of creation, protection and the destruction of the Universe, and he is eternal. 2. He creates the Universe either in sport or out of pity with the help of the act-force, or because it is his nature. Refutation. 1. This conception of Purusa can be refuted in the same way as the conception of Isvara has been refuted in the Isvarapariksa (Vide item 5).

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FOREWORD CIII 2. He does not create the Universe in sport, because in that case there should be no successive stages in creation. As he is eternal and able to create, everything will be produced simultaneously. The Universe is not created out of pity, because a god with pity will not create a Universe which is full of sorrow. If it is his nature, then also he will create the Universe all at once, and not by degrees, as he is eternal, [By this refutation all other theories of a similar nature establishing Visnu, Brahma, etc. as creators are also refuted]. VII. Atmapariksa. Examination of the Doctrine of Soul. (i) of the Naiyayikas. - 1. There is an Atman who is eternal and all-pervading, who imbibes the qualities such as of desire, knowledge, pleasure, pain, etc. occasionally, and whose nature is different from the Caitanya. That Atman is the doer of all good or bad actions and the sole enjoyer of their results. Atman is considered as born when he begets a new body endowed with a new mind with the feelings of pleasure, pain, etc; it is called death when he leaves the body he already possessed. According to the Atman's good and bad actions he gets the body and the mind. When his body is injured the injury is considered as done to the Atman. Inference will establish Atman, inasmuch as all cognitions should be acknowledged by something, that is, by Atman, who is different from the body, etc., because these being momentary, produce memory afterwards. 2. The desires, etc. should also depend on something, because they are effects, and that something is Atman, in the same way as colour, etc., depend on some entity. S'ankarasvamin. 8. All cognitions of form, taste, etc. rising in succession should depend on something, that is, on Atman, because afterwards they are all recognized as "known by me". Uddyotakara. 14

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OIV FOREWORD 4. The word Atman means a thing which is different from mind, etc., as this is never considered as a synonym of the words, mind, body, etc. Uddyotakara. 5. The living body will not possess life, etc., but would be just like a pot if there is no Atman, which is the only differentiating entity amongst the two. 6. This Atman should be acknowledged as eternal and allpervading, because all varieties of knowledge should be acknowledged by the same Atman who acknowledged the first consciousness in the child; and because the things which are able to produce the feelings of pleasure, pain, etc. to one Atman should have some conneotion with that Atman just as the body has. Aviddhakarna. : 7. This Atman is also known by the perception of the ego. Refutation. 1. If you want to establish an Atman as the knower of all Vijnanas then there will be no disagreement between us, because we also accept the Omniscient as the perceiver of all kinds of knowledge. The S'ravakas and the Pratyeka Buddhas are also able to know other's knowledge. If that be so, there is nothing new in your theory. But against the Vijnanavadins, who postulate that every knowledge is independent of the subject or the object, and is not recognized by anything else, you cannot establish anything of the nature of an Atman. 2. If by the support of the desires, their cause is meant, in that case also there is no disagreement between us because we also hold that the desires have their causes. But if a real support is meant, then we will reply that for the desires, etc. which are not likely to fall down, no support is required. 3. Atman cannot also be established on the strength of recollection, for recollection has no reality, because everything is momentary: a thing perceived in a particular moment can never be perceived again afterwards by any of the sense-organs.

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FOREWORD 4. The word Atman is also one of the synonyms of mind. Further, as there is no reality except the Vijnana, there is no use searching for the meaning of Atman. Moreover, if a word by reason of its having no synonym can establish a different thing as its meaning, then the word 'lotus of the sky' can also mean a different entity. OV 5. What is the connection of life with Atman by means of which you affirm that wherever there is no Atman there is no life? The connection cannot certainly be of identity as the two are quite different. They cannot be related to each other as cause and effect, because in that case the Atman being eternal, life should also be eternal. 6. The Atman being thus refuted, how can its eternity or all-pervadingness be established by the given reasons? 7. The perception of the ego feels only the self, and can never feel the eternity or all-pervadingness of the Atman, but on the contrary will feel the colour, etc. of the body. So by this argument Atman, cannot be established. The desires, etc. do not depend on the Atman because they rise one after another in succession. If they depend on the Atman, which is eternal, there should be no succession. (ii) of the Mimamsakas. 1. The Atman is an eternal Spirit (Caitanya) which gets changes according as the feelings such as of pleasure, pain, etc., are often rising and disappearing. In all these changes the Spirit does not disappear. So the Atman is continuous in the form of Caitanya with the additional changes, such as of pleasure, pain, etc. just as a serpent remains the same though it betakes itself often to the straight and crooked forms. This Caitanya also is not different from the Buddhi of the Samkhyas. 2. The underlying Spirit should not be changing in the same way as the different feelings do. If everything is momentary then the action will be done by one, and its result will be enjoyed by another; in other words, the Caitanya of one moment which does an

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OVI FORSWORD action cannot enjoy its result, while the Caitanya of another moment which did nothing will enjoy the result of it. That is unjust. So the Caitanya must be continuous to enjoy the results of all its previous deeds. 3. This Atman can further be proved by the Vijnana which feels the identity of the subject in different conditions experienced at different times. Unless an eternal Atman is accepted, who will be that subject which will remain the same in all kinds of momentary changes ? All these experiences must refer to one Atman who is eternal and is in the form of Caitanya. Refutation. 1. If this Caitanya and the Buddhi are the same, then Caitanya must also be non-eternal, because the Buddhi is expressed as non-eternal by you in so many instances. Jaimini, S'abara and Kumarila have said in many places that Buddhi is non-eternal. If the Buddhi is held to be one and eternal, and the changes caused according to the differences of objects, then how is it possible to justify those Vijnanas that rise in a place where there is no object? If you think that the objects seen in one place are causes of the new Vijnanas in another place where there is nothing, then, why are the previous places also not known where objects were really seen once? So these Vijnanas are independent and they do not require any objects as their causes. That knowledge also does not differ according to objects, because in many instances knowledge is seen to be caused without reference to a real object, such as the knowledge of the lotus of the sky, etc. The example of a serpent also does not seem relevent, because the serpent also being momentary is liable to get many changes. If that serpent remains the same it cannot get the changes. If you accept Atman also as momentary then only it can get many changes. 2. The Caitanya which gets many different forms in different feelings, such as pleasure, pain, etc. should also differ according to its change of forms, just as the Caitanyas of different persons are held as different from each other only because they have different forms.

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FOREWORD OVIE 3. The ego which continues to be the same in different experiences cannot be valid, because like all other kinds of knowledge this also rises without an object. This ego is caused by the Vijnana which by continuous practice feels itself as eternal. That practice also does its work only at times and not always, (ui) of the samkhyas. 1. The Buddhi is different from the Caitanya because Buddhi is evolved from the Pradhana or primordial matter, while the latter is a form of Atman. The Pradhana is the author of all actions, but the Atman being in the form of Caitanya only thinks as if every action is being done by him, and enjoys the result of those actions. Body, eyes, etc. are for the use of Atman, because they are endowed with forms, just as a bed is useful for others. 2. The inanimate Pradhana which acts when animated by coming in contact with Atman, supplies all the wants of Atman, just as a blind man being directed, helps the lame man on his shoulders. 3. The Atman is like a mirror. The Buddhi of Pradhana which comes in contact with the objects of knowledge only reflectsin the Atman, but the Atman never gives up his own form by these reflections. It is said that the Atman is the enjoyer of all things. Refutation. 1. The Caitanya in the form of Atman cannot be one and eternal, because there are so many Vijnanas such as of form, taste, etc. often rising and disappearing. If the nature of Atman is one, how can he enjoy so many different things with one knowledge? It is also unjust that the Atman who does nothing should enjoy the results of the acts done by Pradhana. 2. Let the body, eyes, etc. be the helpers of the Atman. But then it is necessary that the Atman should be modified according as he takes the help of the different organs. If he is modified he will not be eternal. If there be no change then

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OVILI YORAWORD what is the nature of the help done by the helpers? If the Pradhana supplies the wants of Atman, then everybody can obtain anything he desires, for the Pradhana, the only cause of the Universe, is always ready to supply the needs. The Pradhana should also have Caitanya, otherwise how can it know and supply the wants of the Atman ? If it be so, then what is the difference between the Pradhana and the Atman ? 3. If the reflections of Buddhi are not different from the Atman who, like a mirror, receives them, then, the Atman should also be non-eternal as the reflections are. If the reflections are different, then, how can it be said that the Atman enjoys all things without himself being changed ? (iv) of the Digambara Jainas. 1. The Atman is an entity and is animate and its conception amongst the Jainas is much the same as the Atman of the Mimamsakas. But it undergoes many changes according to the feelings such as of pleasure, pain, etc. Atman has two forms: the Caitanya form of Atman is eternal and constant, while the other form as a substance is always changing. 2. The changes such as of pleasure, pain, etc. are neither different from the Atman because they occur in the Caitanya itself, nor are they same as Caitanya, because difference also is seen by the number, name and result. 3. The Atman is a combination of two forms: one is the Caitanya, while the other comprises the different feelings of pleasure, pain, etc. This can very well be imagined just as we imagine the body of Nysimba or the 'man-lion god. Refutation. 1. If the Caitanya itself is changed with the feelings of pleasure, pain, etc. then it cannot be termed as eternal. But if it is not changed itself but only gets the changes then it cannot be said that the Atman takes the forms of pleasure, pain, etc.

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FOREWORD OLX 2. If the Atman and the feelings are not altogether different then why do you say that they differ in some other way? How can the difference and the sameness of a thing can exist in the same entity? There is nothing eternal in reality, but only the feelings of pleasure, pain, etc. are rising one after another in succession. The entity which appears to be continuous is unreal knowledge because all Vijnanas are similar. A 3. As the Atman is one it cannot have two forms. His two forms cannot be real unless there are two entities. The Nrsimha also is not endowed with two forms: it is nothing but a conglomeration of Anus, which appears in the form of Nrsimha. (v) of the Advaitins. 1. There is nothing real-earth, water, fire, etc.-except the Vijnana which is one and eternal. All other things which seem to exist are only the manifestations of that Vijnana which is otherwise known as Atman. 2. The bondage and liberation of the Atman are not real because Atman is always liberated. Refutation. 1. There is only a slight error in this theory. Though the Atman is accepted as one and eternal, still it is clear that there are many Vijanas of form, taste, etc. differing from one another. There is no reason to prove the existence of any other eternal knowledge as different from the knowledge of form, taste, etc. 2. The bondage and liberation also cannot be explained in this theory because the Atman being always liberated there is no possibility of its getting the bondage. No other cause has also been assigned for explaining bondage. If the Atman is always liberated then the practice of austerities for obtaining liberation will be redundant. (vi) of the Vatsiputriyas. * 1. The Vatsiputriyas accept the Atman or Pudgala which is neither different from the five Skandhas nor the same as the

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FOREWORD Skandhas. That Pudgala is the author of good and bad actions and the sole enjoyer of their fruits. It is neither eternal nor noneternal, and it often takes the Skandhas and leaves them. 2. Buddha himself, when asked to define body and Atman, replied that these cannot be differentiated, but he did not say that they are not existing; and once again he said that the five Skandhas are burdens and the Pudgala is the bearer of these burdens. Words of this kind from Buddha himself show that Buddha also accepted the Pudgala. Refutation. 1. There cannot be anything which is at the same time neither the same with the Skandhas nor different from them. It is clear therefore that it is an absurd thing like a lotus of the sky. Contradictory qualities always differentiate the things in which they reside. How can the two opposite qualities, namely, the eternity and non-eternity can reside in the same Pudgala? 2. Buddha did not refute the theory of Pudgala because he had to instruct his pupils in accordance with their mental capabilities. As he was not bold enough to proclaim that the Atman is non-existent he taught that it cannot be known as a separate entity. In other places the Pulgala is said by him as the bearer of burdens by which is meant the chain of the momentary Skandhas as the Pudgala who is the bearer of burdens. .: : VIII. Sthirabba vapariksa. Examination of the permanence of entities. 1. There are two kinds of entities, non-eternal and eternal. Non-eternal entities are destroyed whenever the cause of destruction is present. Entities cannot be said to be destroyed every moment without any cause, because destruction is perceptible only sometimes and not always. Aviddhakarna. 2. The destruction of entities cannot take place every moment without its cause being present. A thing which has no cause

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FOREWORD OXI should be either non-existent like the lotus of the sky or be eternal. There is no third alternative. If destruction belongs to the first kind then everything must be eternal because there is no destruction. If destruction is held to be eternal then it cannot remain along with any other objects. If there are no objects how can destruction exist? Uddyotakara. 3. Because some entities are eternal and others are non-eternal it does not necessarily follow that they should always produce some effect, for an entity is not that which has the power to produce an effect (Arthakriyakarita) but only that which has an inherent existence (Sattasamavaya). So they may exist even without producing an effect and be considered as entities. 4. Even if we consider the entities momentary, the effects cannot be produced by them, either one after another or at once. If the momentary entities are capable of producing effects themselves, there will be no necessity of assisting conditions. If they are not, then, how can the assisting conditions and the cause, all being momentary, produce the effect without helping each other and without producing some particular effect on one by the other? So things cannot be considered as momentary. Bhadanta Yogasena. 5. The recognition of a thing can also establish the nonmomentariness of entities. The recognition is also valid because it is different from memory and other kinds of invalid knowledge, as it does not feel only the thing which was already known as is the case with memory. Kumarila. 6. The Vijnana of entities such as the sun, moon, etc. feels only the things of that moment. But the entities are always existing. These cannot be momentary, because they are entities and objects of knowledge. Bhavivikta. 7. The series of Vijnanas in respect of a thing rising one after another in succession must be the reflections of one thing which is not momentary, because its oneness with the feelings is not afterwards proved invalid by other kinds of knowledge. Uddyotakara. 15

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CXII FOREWORD Refutation. 1. Destruction is of two kinds: one consists in the entity itself being changed every moment, while the other is complete disappearance of a thing (Dhvamsa). We also accept that destruction has a cause, as others do, but in the first case, as the thing of a previous moment gives rise to a similar thing in the next, this kind of destruction is called causeless. In the second case the destruction cannot be called a special event which takes place only at times. This destruction is non-existent, as a lotus of the sky. Only the disappearanace of an entity is called destruction, and it is not a different thing as others hold. So there is no difficulty if we hold that everything is momentary and that destruction also is causeless. 2. One of the two different kinds of destruction consists in the disappearance of momentary things. This also has a two-fold aspect: viz., the disappearance of one kind of momentary things and its giving place to a dissimilar kind of momentary things. This first disappearance has no cause. The second kind of destruction takes place when one kind of momentary thing completely disappears and another kind of momentary thing takes its place. This kind of destruction have causes and assisting conditions. For example, when a pot is smashed with a stick into pieces then the momentary pot of the last moment with the help of the stick etc. gives rise to the pieces in the next moment. 3. There is nothing which is eternal, such as space, etc. If it is necessary to accept them they must also be accepted as momentary. Things are said to exist only when they are able to produce the expected effects, otherwise they are non-existent. The eternal things, if existent, must necessarily produce all effects at once and not one after another in succession, because they have the power to produce an effect. If these eternal entities expect the help of assisting conditions to produce an effect then it must be explained in what capacity they are assisting the material cause. If they create a power in the eternal thing then that power should be considered as the cause of the effect and not the eternal thing. Because

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TOREWORD CXII these eternal entities are not able to produce the expected effects they must be considered as non-existent. If you say that the definition of an entity is not that which is capable of producing an effect but only one which has an inherent existence, we will reply that we do not consider anything has an inherent existence, and that existence alone cannot establish the permanancy of an entity. 4. If the entities are accepted as momentary, then the assis. ting conditions help the material cause in producing the same effect which the material cause is required to do. In the first moment the cause and the conditions combine themselves in a way so as to be able to produce the effect in the next moment. The conditions also undergo a change in the same way in helping the cause to produce the effect. If the things are eternal and if the assisting conditions create a power in them then why should they be termed causes ? 5. Recognition cannot be called valid knowledge like perception, because it is described by the word 'same as that', and because it recognizes things as constant even though they are differing every moment. If it is accepted as a valid knowledge by others, even then it does not differ materially from memory which is considered as invalid knowledge. 6. According to the Vijnanavadins the external world does not exist. There are therefore no things such as the sun, moon etc. except the Vijnana, which is momentary. So it is useless for others to attempt to refute the momentariness of all things with the help of the sun, etc. 7. That the flame of a light differs every moment is accepted by all philosophers, even though it reflects in knowledge as one and continuous. If such feelings are invalid then why should not the knowledge of other things also be considered as invalid, because such Vijnanas also feel the things which differ every moment, such as childhood, youth, etc. as one. So non-momentariness of entities cannot be established.

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OXIV FOREWORD IX. Karmaphalapariksa. E.camination of the relation between action and its results. 1. If everything is considered as momentary, the action and its result, the causal connection, etc. cannot be explained in relation to the entities. One momentary entity which performs a good action cannot remain up to the time of its fructification, and the entity of another moment which does not do anything will be the enjoyer of the result. It is therefore unjust that one should act so that the others may enjoy. 2. No entity would perform any action if it knows for certain that what it will do others will enjoy. 3. No entity would be considered as the cause of any effect, because it will not remain the same when the effect will be produced. And it cannot produce the effect when it is destroyed. 4. The causal relation cannot also be explained because the cause and its effect do not remain in the same moment, and as there is no non-momentary or permanent entity which will perceive these momentary things. 5. The bondage and liberation refer to one entity and not to two entities. According to the doctrine of momentariness an entity which is in bondage does not get the liberation as the entity is momentary. 6. Memory also cannot be explained because one gets the perception and another the memory. Refutation. 1. The causes certainly produce effects according to their powers. The causes of one moment produce the effect in the next even though that cause does not ramain in the moment when the effect is produced. So the Vijnana which does an action produces another Vijnana in the next moment with the conformation of the action, and the latter also gives rise to another. In this way in one stream of consciousness the action and its result can be explained. Therefore this is not unjust.

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FOREWORD OXV 2. Persons with an imperfect chain of momentary Vijnana will be doing actions in order to obtain enjoyments, but the persons whose Vijnana is perfect will feel the momentariness of everything, the non-ego everywhere, and will be doing good actions only in accordance with their conformations which are perfect. 3. Though the cause remains only in the first moment it can produce the effect in the second. We do not think that the effects are produced in a third momont. If it were so, the objection can be raised that the cause after destruction cannot produce the effect. 4. As the external objecus and the Vijnana are both momentary and connected with each other by the law of causation, the Vijnana of one moment which has seen the cause is able indeed to produce the Vijnana of the next moment which is endowed with the same conformations. So one chain can very well see the causes and their effects. 5. It is called bondage when the chain of consciousness being surcharged with bad conformations gives rise to the feelings of suffering, which continues in the same current of Vijnana one after another. The liberation on the contrary is that when the stream of consciousness is free from all bad conformations as a result of perfect knowledge. So in one chain the bondage and liberation can be explained. But it would be difficult to explain for those who hold the eternity of the Atman and affirm that the Atman remains the same in bondage as well as in liberation. If Atman changes, it cannot be considered as eternal. 6. In the same way memory also can be explained. The consciousness of one moment which preceives and begets conformation produces in another moment the memory in the same chain of consciousness. X. Dravyapariksa. Examination of Substance. 1. The Naiyayikas and the Vaisesikas hold that there are sixteen categories (Padarthas) in the whole Universe and the substance is

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CXVI FOREWORD one of them. It has nine divisions, namely, earth, water, fire, wind, space, time, direction, ego and mind. The first four are again divided into two, eternal and non-eternal, while all others are eternal. The atoms are eternal and their products are non-eternal. 2. The atoms have no cause as there is no proof to show their existence, just as an ass-horn is non-existent. Aviddhakarna. 3. There is something as substance on which colour, smell etc. depend. This substance can be perceived independently of form, colour, etc.; for example, if we take a crystal which appears red when the red colour of a flower reflects on it, but when we see the crystal independently it is without any colour, and that is called the substance. 4. The things we see are not the conglomerations of atoms because they are perceivable while the atoms are not. The parts (Avayavo ) and the whole ( Avayari) as constituted by the parts must be quite different as they have different powers, effects and creators. Uddyotakara and Bhavivikta. 5. The sound which is a product and non-eternal should also require space for origination. So space should be acknowledged as a substance. 6. There should be another substance by which, for instance, a man is perceived as young and grown-up later on. That is time. 7. There must be another substance by which we say that a thing is in the North, East, South, or West of me. That is Dik or direction. 8. Mind is also a substance in whose absence the sense organs, eyes, etc, though ready, do not perceive the external objects. [ The 8th substance is the Atman which has already been examined ]. Refutation. 1. Substance is unreal because in respect of the eternal atoms they certainly do not exist. If so, all the effects to be

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FOREWORD CXVII produced by them should be produced at once, as they are always . ready to work, and as they do not require the help of others being themselves eternal. 2. The pot is a crowd of atoms. The cause of it can be inferred in the potter. The potter therefore is the cause of atoms. Again it is impossible to say a thing is causeless because its cause cannot be perceived. There are many things in the world the causes of which we are unable to know. 3. Crystal is nothing but colour. When the flower reflects in it, we see the red colour and not the stone. So it cannot be said that the crystal is a separate substance apart from its qualities. The knowledge which cognizes the stone as red is wrong. 4. As we have already established the momentariness of all things, the atoms should also be perceivable when they are made to conglomerate by the potter. In those moments when the atoms were separate they were not perceivable. There is no independent whole (Avayavi) except the parts (Avayava). The parts being nothing but momentary things, they are designated as a whole in some moments. But really the whole is nothing but the parts. In the moments when they are only parts they have some kind of power, effect and creator, and in other moments when they are called Avayavi they get different kinds of power, etc. So the whole is not at all an independent substance apart from the parts. 5. We admit that the sound must have a place of origination. But such a place is not different from the elements which are the causes of sound. Space cannot be accepted as eternal or as the place or cause of the origination of sounds. If it were so, all sounds would be produced at once and not one after another in succession. 6. All things being momentary, a man after his birth gives rise to another in the next moment and continues to do so every moment thereafter; when we see him we say he is young. Another man born before him who also likewise gives rise to another every moment is said to be a grown-up man. Beyond this, there is no other cause, namely, time, direction, etc.

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OXVIII FOREWORD 7. Further if the substances are eternal the Vijnanas caused by them should rise all at once and not one after another. 8. We also admit the mind as the sixth Vijnana but it is not one and eternal. If it were so, all knowledge pertaining to the mind should rise all at once and not in succession. XI. Gunapariksa. Examination of Quality. 1. The Naiyayikas and the Vaisesikas admit twenty-four qualities as residing in the nine substances previously mentioned. 2. Number is a separate quality, because the entities like elephants, etc. are known as one, two, three, etc. which are different from the knowledge of elephant, etc. Aviddhakarna. 3. The seeds, water, earth, etc. are able to produce the seedings, etc. But separately they cannot do so, because the union is wanting. So union or Samayoga should also be accepted as a separate quality. Udyotakara. 4. There are three kinds of conformations,-- Vega ( motion ) Bhavand (tendency ) and Sthitisthapaka (elasticity ) which cause continuous action in a substance, the memory of a thing already perceived, and bringing a thing back to the same position respectively, These three also should be considered as different qualities. Refutation. 1. As substance which is the support of qualities is refuted, there is no necessity of refuting the qualities again. The colour, etc. do not reside in the substance. If the colour of a substance is one and is permanently in it, then it ought to be seen fully when a part of the substance only is perceived. If again, there are many colours in atomic form in one substance, they should be termed substances and not qualities, as they have the form of atoms. 2. Number cannot be called a different quality. When we see one elephant we do not perceive anything beyond the elephant. Similarly the measure also cannot be different from the

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FOREWORD substance in which the measure is said to reside. The difference also cannot be said to be a quality, because there is nothing except the substance which is being perceived. The knowledge of difference is nothing but the knowledge of the specific individuality. 3. Union also cannot be called a quality. Water, etc., separately do not produce the seedling, not because there is want of union, for even though there is union the effect is not produced at all times but because there is absence of the earth, etc. of particular moments which are able to produce the result. All the qualities are nothing but the different kinds of Vijnanas. 4. Conformation also cannot be accepted as being of three kinds, Vega (motion), Bhavana (tendency) and Sthitisthapaka (elasticity ) because it has been already established that everything is momentary, and that the previous things are the causes of the next ones, So the effects of these three conformations, continuous action, obtaining the previous position and the memory, are not produced by the conformations. XII. Karmapariksa. Examination of Action. Action is a separate category (padartha). It is of five kinds, Utksepana (lifting up) Avaksepana (throwing down ) Akuncana (bending inward) Prasdrana ( stretching forward) and Gamana (motion). Action is known by perception, for instance, when we perceive a man moving from place to place. It can also be proved by inference, for instance, from the union and disunion of two entities. Two things cannot be united or disjointed without action, Refutation. As it has already been established that everything is changing every moment, there cannot exist anything which begets action only sometimes and not always. The thing which is without action one moment does not get action in the next moment, because the thing itself is not remaining the same. The moment it gets action it becomes something different, and action also is not different from thing of the moment. 16

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FOREWORD It will be impossible for you to establish: action on the strength of things which are permanent, because a thing without changing itself cannot get different actions, such as, walking, eto. If action is considered inherent in its nature, then it must be always moving and should not remain without action. Moreover, it is not possible that one thing should have two different natures, a moving nature and a permanent nature: the two are mutually contradictory. When we see things moving from one place to another, they are really not moving, but they are being produced every moment by the previous things with such powers that their effects are able to produce further effects in distant places. XIII. Samanyapariksa. Examination of Generality. 1. Samanya or generality is of two kinds: Para ( superior) and Apara ( inferior). Parasamanya is the mere existence of the categories, substance, quality and action. This generality is one in these things as these are felt in one knowledge as existent. Each Padartha is also endowed with a generality which is inferior to the Parasamanya, and which being existent in all entities serves the purpose of knowing all the sub-divisions of substance as such, and the substance as something different from the qualities. . 2. The existence of generality is proved by perception, for instance, when we feel that a thing is existent, or it is a substance, or quality, ete. It can also be proved by inference. The cognitions such as it is existent, it is a substance, it is a quality, etc., must be caused by some special things, namely, existence etc., because by these cognitions we feel in the entities different qualities from that of other Vijnanas of the same thing. Bhavivikta. : . 3. There should be some general characteristics which enable us to designate all the different cows as cows, though they differ from each other. It is the individual body of the cows that differs, but the generality of a cow (Gotva) belongs to every cow and does not differ even though the individual cows may differ. ---Uddyotakara.

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FOREWORD. * OXXI 4. This generality remains only in substance, quality and action, because generality is unnecessary in other kinds of knowledge, as they are not many, and as there is no such knowledge which feels their generality. Refutation. 1. The categories having already been refuted, there is neither existence nor substances in them. The knowledge such as it is existent, or it is a substance, etc., is only the outcome of experience and memory of the words concerned. A man does not know a thing to be existent in the beginning, but he learns that from the elders. Afterwards, whenever he sees a thing he remembers its similarity with the previously experienced things, and uses the same word. 2. The existence of generality cannot be proved by inference, because the knowledge of the existence of a particular thing does not feel anything else than the thing itself. When we say it exists we do not feel anything else in the thing which may be called existence. 3. If you hold that one generality belongs to all cows, even then that generality cannot be eternal and one. Had it been so, the knowledge of cow, etc. will always appear because its cause is always present. Persons who are cooks by profession are called cooks. Do you want to ccept any genus as Pacakatva? Similarly, nonexistence is always known by the word "non-existence." To justify this do you want to establish a genus in non-existence also ? If you hold that the same action is the reason for designating the cooks as cooks, then it will not be correct, because action differs in each individual of the group. If you put forth similarity of action as the reason, then the reply will be the same in the case of cows also. Why then do you want to establish a different genus as eternal in the cows ? 4. As soon as a pot is produced, wherefrom does the genus get united with the pot? Is it because the Ghatatva of other pots is moving about, leaving its own support (i. e., the pots) in order to get united with the newly created pot? If so, how can the

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Xxit POREWORD genus move about and rentain without the species which is its support? If that genus is held to be created along with the seation of the pot, in that case generality becomes non-eternal. If the genus is one in all things, then the genus of all things should be seen whenever one of the species is perceived. It is therefore certain that the cognitions of pot, tree, etc. are not caused by the genus which is held to be eternal and one, because they are appearing one after another, and not all at once, which would have been the case if the genus were really one and eternal. Thus the genus as acknowledged by the Naiydyikas and the Vais'esikas is refuted here. The generality as accepted by the Jainas, Jaiminiyas and Samkhyas will be refuted in the Syadvada. XIV. Vis'esapariksa. Examination of Particularity. 1. Particularity is the fifth category of the Vais'esikas. Particularity lies in the eternal things, such as space, atoms, etc. and is the cause of knowing them as separate from each other. The eternal things are perceived by the ascetics, and they are helped by particularity to know that each atom differs from the other. 2. Everything is to be known as separate from the other by some special qualities it possesses. We could not know the eternal entities as different from each other had there been no particularity which resides in them. 3. The different particularities do not require anything else to separate them. They possess peculiar powers so as to be known as separate from each other, and they can separate the eternal entities, just as an impure thing which is endowed by nature with impurity has power to impart impurity to others. Pras'astamati. Refutation. 1. As it is already established that everything is momentary, there is no possibility of an eternal thing for which these particular rities are necessary.

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FOREWORD GAZHI 2. It must first be answered whether the atoms are separate from one another or not. If they are separate in that case why do the ascetics who perceive the atoms require the help of particularity to know that they are separate? If they are really mixed then how can the particularity separate them, and how would such an erratic knowledge of the ascetic be correct when it perceives the mixed atoms as separate? 3. If particularities have the power to separate themselves as also to separate the atoms, why then should not the atoms also have such power, and what is the necessity of creating particularity by way of an additional difficulty? Further, there are no impure things by nature. The thing which is impure to one is considered pure by others. So it is the creation of mind. If it were real then also by the touch of the impure thing, other things will always be impure. As the atoms are eternal they cannot therefore be caused by particularity. XV. Samavayapariksa. Examination of Inherence. 1. Inherence should be accepted as the connection between such entities as parts and the whole, quality and the substance etc, because such cognitions as the cloth is in the thread, colour is in the pot, imply consciousness of a connection between the two. This is what is called inherence. Inherence is one and eternal, because it is causeless, and is therefore different from union (samyoga). 2. Though inherence is one and eternal, the inherence of substance would not be felt as such in the quality, because the substance only has the power to represent its own inherence as the quality has the power to represent the same of its own, just as the union of things though similar can never be the cause of bringing one thing to another resting place. Prasastamati. 3. Inherence is not destroyed, though the entities united by it may be destroyed; for instance, if the colour of a pot is destroyed the inherent smell of the pot remains, and if both are destroyed the pot itself remains in its material parts. So inherence is eternal.

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FOREWORD Refutation. 1. None but the Naiydyikas cognize that the cloth is in the thread. Everyone feels the contrary is the case: in the trees there are branches and in the cloth there are the threads. How can such contradictory cognitions establish such a category as inherence? Further, it is already established that there is no whole except Assemblance of the parts. The knowledge of colour in a pot does not require inherence; it is the nature of the pot to have colour. So what is called inherence is nothing but the nature of the thing itself. 2. If inherence is one and eternal in all things connected in this way, such as the parts and the whole, quality and substance etc., then you cannot reply to the objection that in the thread will also be cognized the pot, elephant, etc. because they are also inherent in something. The special power which you want to impart to substance, etc. will also be created in particular substances according to the inherence. The inherence being the same in everything, how can you say that its "powers are fixed only with reference to certain things and not to everything! 3. The inherence cannot be eternal, because if the connection of a pot with its parts is eternal then the pot should also be eternal. But it is not eternal. Moreover, if the part and the whole are destroyed how can inherence connecting the parts with the whole remain ? When colour is destroyed, you say, the inherent smell remains in the pot. It must first be answered whether this inherence of smell is the same as that of colour. If the same, then how could colour disappear ? If not, the inherence cannot be one. XVI. S'abdarthaparikpa. Escamination of the relation between the word and its corresponding object. 1. If the categories which are known in our daily life and are designated by words, were not really existing, then, what will be the cause of the cognitions and words such as. "the asg@tio',

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FOREWORD 30XX 'white', 'going', 'existent', or sentences like cloth is in the thread eto., which are really caused in our opinion by the categories, viz., sabstance, quality, action, generality, inherence, etc? 2. Words are capable of designating three things, manifesta. tion, form and genus, as, for example, the body, the connection of the parts to the whole body and the genus which exists in all things of that group: Gautama. :.3. Some hold that words such as 'cow' eto. really mean the existence of entities, in the same way as the words 'heaven' or 'God' mean something. It is not certain as to whether the things meant by the words are in existence or not. Bat people of their own accord are used to designate one particular thing by one particular word. Bhartyhari. 4. Others hold that the words mean nothing but a combination of certa.n special characteristics, such as the word 'Brahmin' means the combination of qualities, austerity, purity, birth etc. just as the word 'forest' means an accumulation of trees. Or the words may mean a new thing, which may be caused by the combination of qualities. 5. Others say that the words mean only the real substance which though it passes through many unreal changes yet continues to remain the same in every change; just as gold remains the same even though it undergoes changes in the forms of different ornaments, such as bangles, earrings, etc. 6. Others think that the words and the objects represented .by them are one and the same. Only the words are meant by the : external objects. People by constant practice think that the words, 'cow', etc. have a form corresponding to the external objects, .cow, etc. 7. Others hold that the mind possesses many impressions such as cows, horses, etc. which are produced by paintings, letters etc. When the word 'cow' is pronounced when referring to a cow the mental impression of a cow reflects the external thing. So the ideas of the mind previously preserved there when reflecting worldly objects are called the meanings of the word (vartof).

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ORXVI TORIWORD ... 8. Others think that there is no connection between the word and the external object, but the word by constant practice rouges the memory of the external object, just as an elephant goad causes the elephant to act. 9. The words 'cow' etc. mean only the external objects but not the negation of their opposite, for example the word 'oow' doos not mean that it is not a not-cow. If the word means the negation of its opposite, in that case there must be some other word to designate the cows as cows, because one word cannot produce two different kinds of knowledge. So negation of the opposite cannot be the meaning of the word. Bhamasha. 10. The word does not mean the negation of its opposite. If by the negation of the opposite you mean a common quality existing in all species of the group, for example, a common quality in all cows, in that case it will be the same as our Gotva (quality of being a cow). If negation means non-existence only, in that case the outward appearance of the world will be S'anya or void, and the Vijnanas of cow, horse, etc. will not represent any object but only the forms of Vijiana. If so, the nature of Vijnana will be in the forms of cows, etc. and it will not be necessary to postulate the form of Vijnana as the negation of the opposite. Kumarila 11. Negation of the opposite cannot be the meaning of the word. Negation is possible only in the case of such words as 'cows' where not-cows are existing, but it will be impossible in the case of Sarva which will be meaningless as there is nothing that may represent the opposite of Sarva. If you hold that every individual is different from Sarva then, what will be that Sarva which is different from every one ? Uddyotakara. 12. In no way the negation of the opposite can be meant by the word. There are things existing which are often expressed by the words, and between the objects and the words there must be some connection which will lead people to understand objects expressed by the words,

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TOREWORD .: . OXXVIL Refutation. 1. The categories, like substance etc. by which the knowledge of 'ascetics' etc. may be held to be produced are unreal. The cause of such Vijnana is not the categories but the tendency (Vasand) of the mind which, with the help of the words, produce the Vijnanas, such as of the ascetic etc. So it is not necessary to formulate the existence of the external objects as the causes of these Vijnanas. 2. The manifestation of a thing cannot be regarded as the meaning of the word, because the word does not possess the power of expressing the same thing at all times. Things differ every moment. A word which expresses one thing at one moment cannot express the same thing in another moment, because that thing ceased to exist in the subsequent moment and thereafter. If you hold that things are not momentary, even then as manifestations of things differ from each other, it is impossible to use the same word for other manifestations than that in which the power of the word has once been ascertained. The genus also in which the power of the word could be ascertained has already been refuted. 8. The existence of an external object which is meant by the word is either the manifestation of the object or the generality. If so, it cannot be explained as to how the word once used to mean one kind of manifestation can be used in other manifestations. If mere existence of the object is meant by the word, how can it mean a cow or a horse! If you say that both existence and the genus are meant by the word in that case we will reply that you are adding something to the original thesis, namely the generality which has already been refuted. 4. If words mean the combination of qualities or a new thing resulted by the combination, then how can the word used in one combination be used in another combination which is altogether different from the previous one! There is no generality which will protect you. 5. In the Prakstipariksa we have already refuted that there is nothing real which continues to be the same in all its unreal changes. So the theory that a real and continuous thing in the meaning of word is untonable.

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FOREWORD * 6. If you think that external objects meant by the words and the words themselves are one, how tbon will your thesis be valid, as we have already proved that no external object can be represented by the word ? If you hold that the word itself appears in the mind with another form of the object then there will be no difference between this and the following argument. .. 7. The form of the mind cannot be said to be the meaning of the word because one form of mind will not remain in other moments when the word may next be used. Without knowing the power of the word how can it be used in the different forms of the mind? 8. If the word 'cow' for instance is the only cause of the knowledge of a cow and if this knowledge really depends on the external object, then the word cannot reasonably be the cause of the different kinds of knowledge such as grief, joy, etc. in different persons; because an object, the knowledge of which is produced by the word cannot have so many forms. If on the other hand these Vijdanas depend not on the different forms of the object but on the tendency of the mind how, then can people take action on external objects which really do not exist? If the external objects are created according to the power of Vijnanas, and on those actions are justified, then what is the reason of this misconception of taking action on things which do not exist ? If the reason is the negation of the opposite, in that case you accept our theory.. : : Again, the external objects being momentary cannot be understood always by the words, because they are differing every moment. If they are not momentary then the Vijnanas can not be produced one after another. : 9. ..We acoept two kinds of negations, positive and negative., Positive negation may differ again according as it is internal or external. The Vijnana of a cow is internal and positive negation because a cow is nothing but a negation inasmuch as it is by nature different from the not-cows. The Vijfana also which is caused by the word and is possessed of the reflection of the cow is called negation of the opposite for three reasons, bocu toe Huis

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FOREWORD different from other Vijnanas such as of horse, etc; secondly, because it reflects an object which is by nature different from the others; and thirdly, because it depends on an object, which is different from others. The positive negation which is external, is the external object itself, because it is by nature different from others. The negative negation is that when we know an object as different from others. We hold that the negation of the opposite is the meaning of the word. The Vijnana of a cow is said to be the negation which is caused in the mind by the word 'cow'. So it is said that the negation is the meaning of the word, and they are connected by the law of causation: the word is the cause and the negation is the result. Similarly, the other two kinds of negation also represent the meaning of the word. When we see a cow which is by nature a negation and when we designate it by the name 'cow' then the word itself means the negation of the opposite. The second kind of negation is also the meaning of the word. When we say it is not a horse, etc., while explaining the meaning of the word 'cow' it clearly shows that the negation is the meaning of the word. Now as the negation of the opposite is explained there is no room for the objections raised by Bhamaha, because we only hold that both the Vijnana and the reflection of the Vijnana are the meaning of the word. These are negations by nature and represent the meaning of the word. 10. Kumarila should not also blame us because the negation we accept as the meaning of the word cannot be the same as his generality (e. g., Gotva), as our negation is a form of knowledge while the generality of his is a thing common to all members of a group. We also admit the non-existence of all external objects except the Vijnana, but as people believe in the existence of external objects corresponding to the Vijnana, it is necessary for us to point out that the Vijnana, which reflects the outward object feels only the negation of the opposite. 11. The word 'all' (Sarva) is used always with reference to a group of objects, such as all cow, etc. The negation in that

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FOREWORD case will represent all objecte different from these groupe. If you say that the word 'all' embraces all things existing in the world, in that case each individual thing will represent its opposite and can be called not-all. As we consider everything as the creation of the Vijdana, it is not very difficult for us to explain the negation in words like sarva, jnoya, etc. 12. Now that we have proved that only the negation of the opposite is the meaning of the word there is no other generality than the negation in the objects. the external objects are also the creations or the reflections of the Vijfana. The tendency of the mind is the only means whereby we know the meaning of the words, and there is no other connection between the word and its meaning than that of cause and effect. XVI. Pratyakaparikga. Examination of Perception... 1. There are two kinds of peroeption: one is indeterminate which reflects only the general form of a thing, or in other words, its existence as some indefinite thing, and the second is determinate which reflects the special characteristics of the thing perceived. Sumati. 2. We call it indeterminate when we perceive a thing without knowing or potioing any speciality or generality just like the perception of a child or of a dumb man who is unable to discriminate. No general or special quality of the thing perceived does reflect in the Vijfkna which depends only on the form of the thing. We describe that Vijnana as determinate which rises afterwards and is dependent on the first indeterminate perception. This may be illustrated by the following example: when a man enters a room outi of the glaring hot san he perceives in the beginning all things generally without differentiation, but slowly afterwards he is able to differentiate between them. The first kind of perception is called indeterminate while the second is called determinate. Kumarilah 3. Wrong knowledge such as the conch is yellow it dido

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HORDWORD perception because that also reflect the conch as it is, and serves the purpose expected from the conch. So in the definition of peroeption the word free from error should not be used. Dinnaga. 4. Pain, pleasure, etc. are not Vijoanas because they are known only as feelings and not as Vijnanas, just as a pot being once known is not called & Vijnana. But the pleasure and the knowledge of pleasure remain in one place. The perception of pleasure is created by the mind which is one of the sense-organs. . . Sankarasvdmin. 5. The proof of perception and the result of perception are two different things. When an outward object is known, the knowledge of that object, and the identity of the knowledge with the object. are the result and proof respectively. These two should not be considered as one merely because they are related with one another as cause and effeot, just as an axe and the cutting. Kumarila Rofutation. 1. Pratyaksa may be defined as knowledge which is free from reflection ( Kalpand). We see a thing first and then realise it as a pot. The perception is but the first sight of a thing without connecting it with a name. The classification as proposed by Sumati cannot be correct because we do not hold that an entity can have any adjectives by which the perception can be differentiated as indeterminate or determinate. On the contrary, we hold the form of a thing as different from all other things or as the negation of the opposite. When the entity, is felt in the mind this negation of the opposite also does not reflect. So the knowledge reflecting a thing without its name or attributes is perception. Determinate knowledge is not valid because it reflects things which really do not exist. 2. If the knowledge of the form of a thing is only held to be indeterminate then it will not be different from determinate knowledge, : bocause we have already proved that there is no generality, except the form of a thing. Kumarila has also said iz certain places that generality does not differ from the form:

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FORWARD of a thing. If in determinate perception the generality, eta are kpown, then the determinate perception will not differ from tha invalid memory which reflects a thing which was once known. The indeterminate perception giving rise to many varieties of determinate or wrong knowledge becomes the cause of the worldly conceptions. 8. The knowledge of a conoh as yellow cannot be oplled perception, because it is a wrong knowledge, though it serves the purpose expected from the conch. But it does neither serve the function in the form as it was understood before nor is it yellow as was known previously. Failing to be oorroot in these two respects how can it be oalled a proof! As this kind of knowledge cannot represent the proof of perception, the word free from error should be added to its definition. 4. If pleasure, eto. are accepted to be known by a knowledge and are not themselves regarded as varieties of knowledge, then as everything is proved to be momentary, pleasure and its knowledge cannot remain at one time because both are caused by the mind and mind must produce the two one after another and not both at the same time. The name by which we designate a thing cannot be a real proof of its nature. If any one calls knowledge by the word ignorance it cannot be correct. Similarly, pleasure also though called pleasure is in reality the Vijnana itself. 5. Really there are no two things such as proof and its result. The knowledge rises with the form of a thing. It is called the knowledge of a certain thing, because it has the form of that thing. Only by this fact the form of a thing in knowledge and the knowledge of that thing are said as really connected with one. another As cause and effect. XVIII. Anumanapariksa. Examination of Inference. According to a Buddhist, Inference is of two kinds; the first in for self and the second for the sake of others. The first in prenditored by the middle tem which is endlowed with three qualities

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FOREWORD namely, the existence of the sign in the minor term, the existence of the sign in homologue, non-existence of the sign in heterologae. The second kind of inference is caused by explaining the middle term with the three qualities. When the middle term has only one or two qualities it is called a fallacious reason. 1. This is not correct. The middle term POSSESSES only one quality and not three. That will be called a correct reason which has invariable concomitance with the major term. There are reasons which are not endowed with the three qualities, but may be valid in inference, as they have Anyathanupapatti, for example, both existence and non-existence exist because they are knowable. Here the middle term has neither homlogue nor heterologue both being minor terms. Patrasvamine 2. If the existence of the sign in the minor term, etc. are the necessary attributes of the middle term, then how can the rising of the moon be the reason of the opening of the lotus and the flowtide of the sea ? This reason does not possess the three qualitiek. .3. In the inference for others the thesis is also the first parti of the reasoning, besides these three limbs. If the thesis is not accepted, then how without knowing the major terim can the bomologtie and the bioterologue be ascertained ? So the thesis is to be accepted as one of the limbs ( avayavas ) in inference. 4. Application should also be accepted as an ackditional limb of the inference for others. Diandga refused it in view of the fact that it becomes & repetition by the statement of reason. But really it is not a ropotitioti, because the statement of reason does not furnish the existence of the sign in the minor terra; titiile the application does 80 and therefore becomes necessary. Bhdvivikta. . . Conclusion sloo is a part of the inference for othecs. But Dihinaga refused it, because he thought it might be a repetition of the thesis and the middle term. But really it is not so, borot tenue the proposition gives an tees of the major tem which is to be establir shout there the middle tert, while concludit state the number D2

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AXXXIV, FOB WORD established by reason.. Again, it removes all doubts ooncerning the major term and the middle term, which are not done by the other members. Uddyotakara. .. 6. Again, the other parts of reasoning supply their own reasons without any connection with each other, while conclusion connects all reasons supplied by them. So conclusion is necessary. Aviddhakarna. .. 7. Inference should be divided as commonly seen and specially seen. The sun being seen in two different places in the morning and evening makes us infer its movements just as the movements * of a man. It is of the first kind. When one, after seeing the smoke and fire together, infers the presence of fire when he sees the smoke again: this belongs to the second kind. Sabara and Vindhyavdsin. 8. Inference cannot be a proof, because it is dependent on a middle term which is endowed with three qualities. Such reasons can also cause wrong knowledge. * In every inference the reason is not only able to prove the major term, but it can very well prove its complete absence also. Carvokas. 9. It is impossible to infer a thing by the invariable concomitance of the middle term with the major term, because the power of the things are changed often according to time and place. Bhartphari. 10. Inference for others cannot be a proof either to the speaker because he understands it first and then speaks to others; or for his antagonist who hears, because in his case the inference is for his own self as he understands the things through his ear which is one of his sense-organs. Refutation. 1. The middle term which is anyathanupaypanna (invariably concomitant with the major term) alone without the three qualities mentioned cannot be a correct reason. If so the transitoriness,can be inferred in the sound by the reason of its being seen. This reason has the invariable concomitanoe ( anyathanupapanna )

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FOREWORD but it cannot be a valid reason. Three qualities are necessary for the middle term, but here, as the reason is not present in the minor term, the inference cannot be valid. 2. The rising of the moon makes us infer the opening of the lotus. The time which is the cause of the rising of the moon is also the cause of the blossoming of the lotus. So the rising of the moon, through its own cause, makes us infer the blossoming of the lotus. There should, therefore, exist a connection between the major term and the middle term, which must be endowed with the three qualities. 3. The thesis need not be the part of a syllogism, as it shows simply the minor and major terms, which are not at all useful in reasoning. Even without knowing the words "homologue" and "heterologue". a layman also easily understands the major and minor terms, when the three qualities of the middle term are explained. 4. If the application is useful because it supplies the existence of the sign in the minor term, then what is the use of the statement of reason? It cannot supply the reason alone, and the application does this also. So it is necessary that the middle term should show its existence in the minor term. In that case the application becomes useless. 5. After explaining the three qualities of the middle term there remains no doubt which is to be removed by conclusion. If you still entertain some doubts, then how is it possible for you to say that the doubts would not be entertained even after the conclusion as well ! .6. The major and middle terms are connected with each other as cause and effect, or as invariable concomitants. The other members of the syllogism supply further connection. Hence conclusion is not necessary for establishing connection. ..7. There cannot be any inference as Vis'egato drsta because we have already proved that everything is momentary. The fire 18

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OKSIVI FOREWORD which was once seen with smoke cannot be inferred afterwards, as it cannot exist in subsequent moments. The fire that is inferred is something else than that which was already seon. So there is only one kind of Inference, namely the Samanyato drsta (commonly soon). 8. Inference can be valid proof because it is produced by a reason with the three characteristics. Those qualities would lead us to think that the knowledge produoed by that reason would serve the parpose expected from it. That which is able to serve the purpose expected from it is a proof. So why should inference be not a proof? The wrong reason also which is used to mislead the opponent is a proof, inasmuch as it serves the purpose expected from it. 9. A middle term which is undoubtedly decided to be the effect of the major term or is invariably concomitant with it, and the inference by which we are often successful, will not lose its power owing to the difference of place and time, but would certainly cause the knowledge of the object to be proved. 10. Inference for others becomes a valid proof in view of the fact that the hearer understands the reasons, etc. by hearing the words. But in the inference for one's own self the man looks at the smoke, etc. And in this respect the two kinds of inference differ. XIX. Pramanantarapariksa. Examination of other kinds of proofs. (1) s'abdapramana. Proof of Word. The Word is another proof which enables us to know things which are not knowable by perception or inference. It is of two kinds; human and divine. Human words become valid proof only when the originator is regarded as an authority. Divine words are always vatid.

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* TORSWORD Rolutation As it has already been proved that everything is momentary it is impossible for the divine word to exist. If it exists then the sentences would be meaningless, as there is no speaker whose ideas would be conveyed by the words as their meanings. So the Vedas also are not divine but human. The words of an authority cannot be valid proofs, because it is impossible to find out a man who will satisfy all the conditions required by an authority. Further, it has already been established that there is no connection between the word and its meaning. So the proof of the word does not differ from the inference established before. (ii) Upamanapramana. Proof of Comparision. One who wants to know about the animal Gavaya asks a forester who informs him that Gavaya is similar to a cow. This knowledge of comparison is accepted as a proof by the old Naiyayikas, while S'abarasvamin considers that this does not differ much from the proof of the word. He formulated that a man who sees the Gavaya in the forest after comparing it with a cow thinks at once of the similarity of a cow with the Gavayos. This is neither perception (as the cow is not present there ), nor memory ( as the similarity was not known before ). So comparision should be a different proof. Refutation. This comparision does not differ much from the memory, because the Gavaya seen in the jungle by reason of its similarity with the cow raises the memory of a cow in the mind. The memory is also not a proof, as it reflects the thing which was known previously. If we admit proofs like these, then there would be no end to it: e. g. in a row of trees, unless we see the second tree we cannot have the knowledge of the first tree as the first. The second tree then will also be a different proof for the knowledge of the first tree. The comparision of the Naiyayikas also does not diffar frono memory, because after seeing the Gavaya the mana remembers the similarity with a cow when informed by the forester,

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OXI VIII TOREWORD. .(iii) Arthapattiparikga. Examination of Presumption. S'abarasvamin accepts presumption as a different proof, which splits itself into two divisions, seen and heard. If a cloth is thrown into the fire it burns. Either on seeing or hearing this we conclude that fire has the power to burn things. On seeing the rise and setting of the sun we conclude that the sun has movements. This knowledge of unknown things are caused by the proof of presumption. Refutation. * Presumption cannot be accepted as a valid proof as these kinds of knowledge can be produced by inference. Again, there is no power which is to be known by presumption except the things wbich are held as endowed with powers. And these things such as fire, etc. also are known by the proof of perception. (iv) Abhavapramanapariksa. Examination of non-existence as a valid proof. The Mimamsakas accept non-existence as a different proof. The absence of all proofs is a proof indeed because we know from that the absence of a thing. This absence of proof for a thing is caused when the eternal Vijnana is not changed on reflecting a thing, or when the Vijnana reflecting some other thing than that is not existing. The absence of a thing may also have a fourfold division, such as, Pragbhdua (antecedent) Pradhvarsdbhava ( subsequent), Anyonyabhava (mutual) and Atyantabhava (absolute ). Thus non-existence is also an entity. So the absence of proof to ascertain a thing, proves the absence of that thing, and becomes one of the proofs. Refutation. If only the absence of perception, etc. can prove the nonexistence of a thing, then in sleep and in unconcious stages many non-existent things can be known, because sleep also is an unobangod state of Vijnana. If the non-existence of a thing and the nonexistence of proofs are realentities, then why this could not be seen by

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FOREWORD OXXXIX perception itself ? Again, how can the absence of proof be accepted as an entity ? Was it known by another absence of proof? In that case there would be no end to the creation of such absences. So absence of proof or non-existence of proof is not a different proof from perception. (v) Yuktyanupalabdhivicara. Examination of affirmative-negative inseparable connection and non-perception. Caraka accepts a proof which is known as affirmative negative inseparable connection or Yukti. Whenever there is & cause there is the effect, and when there is no cause there is no effect. This is a proof to know the causal relation of two things. This cannot be perception because it is determinate; nor can it be inference because there is no homologue nor heterologue. Again, by the presence of knowledge we know the existence of a thing; the absence of knowledge is a proof of the absence of a thing. Refutation. The affirmative-negative inseparable connection which is held as a separate proof is not different from the causal relation. Again, the absence of a thing does not differ from the absence of the knowledge of that thing, which are held by you as proof and thesis respectively. (vi) Sambhavapariksa. Examination of Probability. Probability should be accepted as a proof and is useful to know the hundred which is included in a thousand. When a thousand is known to be existing, we can by probability know that there is a hundred. This knowledge of a hundred is not caused by any other proof, and that is why probability is a different proof. Refutation This does not differ from the inference from the effect to the cause, because the hundreds are the causes to make a thousand, By seeing the effect it is easy to infer the cause.

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TOBIWORD . . (vii) Aitihyapratibhaviokra. Examination of Tradition and Intelligence. Tradition is an understanding among the people. That there is a devil in this banyan tree is a tradition. Tradition therefore is a proof for those who come afterwards. Intelligence is the sudden appearance in the mind of the existence of a thing; for example, tomorrow my brother is to come, etc. So tradition and intelligence should be admitted as separate proofs. Refutation. This tradition and intelligence cannot be accepted as valid proofs because they are not always correct. These are proved to be incorrect many a time. XX. Syadvadapariksa. Examination of the perfect knowledge of things. 1. Every entity has twofold qualities: one is common to all things and gives rise to the knowledge of an object as an object; the other is special belonging to that entity only. For example a pot is called an object because it has the quality of being called an object, and it is also called a pot. If the pot were altogether different from all other objects then it would not be an object like a lotus of the sky. Again, it should not altogether be the same as other objects. If it were so, in that case it can not be differentiated from other objects. So it is quite reasonable that an entity should possess two different qualities, one general and the other special. Ahrika. 2. An entity may be one but may possess two qualities because such is our experience in daily life. By one of the two qualities it does not differ from other objects, while by the other it differentiates itself from other objects; just as the deity Narasimha is endowed with two different natures. Sumati. 3. Just as a thing with many colours is called white or black acoording to the wishes of the speaker, similarly a thing with mang

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FOREWORD OXLE qualities may be designated by one quality only. But it is not possible to designate an object with two qualities at one and the same moment. Kumarila. 4. A thing has three natures; for example, gold, being one in all changes, may take the other two forms and still be called as gold. Refutation. 1. It must first be cleared up whether the two qualities imposed on an entity differ from each other or not. If they differ then how can one entity possess two different natures without itself being different ? If they do not, then what is the reason for formulating two qualities and not one? So it is impossible to say that one thing has two qualities. If an entity differs from all other objects, it does not necessarily mean that the entity is impossible like a flower in the sky but it may be called a different object. 2. How can one thing really possess two contrary qualities at the same time, namely, the difference and sameness with other objects? If it is seen in daily life it cannot be correct. Narasimha does not possess two different natures, but there are two crowds of atoms which are to be known as Narasimha when combined. 3. One entity cannot be one and many at the same time. There does not exist any entity which may possess many colours but remain one at the same time. This is self-contradictory. According to the nature of the qualities the entities should also differ. If you think, as the Buddhists do, that by reflection (Kalpand) only a thing is considered as apparently differing and not differing from other objects by reason of the two qualities, but that there are no qualities really existent, then we have no quarrel with you. 4. New birth, sameness and change, are contrary qualities, Gold cannot have these three without itself being changed. All things being momentary gold also changes every moment, takes the different forms and produces a variety of knowledge such of necklace, vardhamanaka, etc.

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AXLII POREWORD XXI. Traikalyapariksa. Escamination of the three times. 1. As gold is held to be continuous in all its changes, some Buddhists also maintain that entities remain continuous in all its changes in different times; for example, though mud changes into a pot or a dish it is always known as mud. There are four Buddhists who accept the entities continuous in the three times past, present and future. (i) One maintains that an entity exists in all times, but it takes three courses, past, present, and future one after another, but in all its changes the entity is continuous. He is called the Bhavanyathavadin. Dharmatrata. (ii) The second maintains that an entity is having three courses always. When a thing is present it certainly has the seeds of the past and future; just as a man who loves one woman does not give up his attachment for other women. He is called Laksananyathavadin. Ghosaka. (iii) The third maintains that an entity does not differ when passing through the three times. But it is said to be past, etc. according to the action which has the power to produce an effect or result. When the action is present in an entity it is called present, when it gives up action it is known as past, and when it is going to have action it is called future. He is called Avasthanyathavadin. Vasumitra. (iv) The fourth maintains that an entity in reality is the same in all its changes of times. But it is called past, etc. in view of its three conditions. The thing which is in its previous condition it is called future, which has already obtained the previous condition and is going to have the after condition, is called present, and that which is in its after condition only is called past; just as a woman is called a mother or a daughter in view of her relations to her son and father. He is called Anyathanyathika. Buddhadeva. 2. If the entities do not exist in the three times, then the Vijnanas of the objects of either the past or the future will be without their objects.

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HORIWORD 8. If the past and the future do not exist, how could Buddha teach the doctrine of Dependent Origination of the past and future things? 4. The action done in the past would fail to show result, as they are past and do not exist. 5. How could the emancipated ascetios predict 'the future or recall the past if they did not exist always! Refutation. 1. (i) Bhadanta Dharmatrata, who holds that an entity remains the same in all its changes through the three times, does not differ from the Samkhyas, and as such he is to be refuted by: the reasons by which Samkhya is refuted. (ii) Bhadanta Ghosaka also does not differ much from the previous author. If the things have always three natures, then in what consists the difference? Why is only one among them useful for the worldly conventions ? The example of a man is not to the point, because the man's love is deeper in the case of one woman, though he may have love for other women also. Such is not the case with the entities, which do not acquire new qualities. (iii) Buddhadeva cannot limit himself only to the three courses of an entity. In every course there may be another three courses. For instance, the past may be called as present if we take it to be the middle moment in view of its previous and future moments. (iv) Vasumitra's view is now being refuted elaborately. He must first answer whether his power of action in respect of an entity differs from the entities or not. If it differs, then the present entity should be formless in the past and future times, as the power of action ( karitra) of the present entity does not exist either in the past or in the future. If they are existing, they should be eternal, as they are always the same. If they are eternal, then they can not be the cause of any effect ( videSthirabhavaparikadha ). Again, the power of action is not included in one of the five Skandhas ( elements ), and he will not be aplled a 19

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CZNY: FOREWORD Buddhist who will accept something else which is not included among the Skandhas. If, on the other hand, the power of action does not differ from an entity, then that also will always remain with the entity. How then would the past and future be explained as the thing is endowed always with the power of action or karitra. 2. The knowledge of past things rise in the mind as if creating anew the existence of a thing which once existed. So looking to the possibility the knowledge of future things may also arise. So these Vijnanas are nothing but unreal reflections. 3. Bhagavan Buddha admitted two kinds - of Dependent Origination on the strength of the admission of unreal support of the Vijnanas. The Vijnanas therefore, depending on the unreal supports of the past etc., may rise as past etc. 4. Action is the cause of the result. But it produces many momentary actions one after another. But we in our ignorance think that the same action has produced the result. 5. The emancipated, seeing the present things which are either causes or effects of the future or the past, recall the past or predict future, depending as they do on their perfect knowledge, in the same way as the Tathagata did before. XXII. Lokayatapariksa.' Escamination of the Lokayata Doctrines. XXIII. Bahirarthapariksa. Examination of the external objects. 1. The Vijfianavadins think that there is no external object except the Vijnana. There are different streams of Vijnanas in different bodies, but they are all momentary. The Vijfdnavidins differ from the followers of the Upanisads, inasmuch as that while the latter . consider Atman as one and eternal the Vijaanavadins consider their Vijnana as momentary. These two theories cannot be correct, because it is impossible to deny the existence of 2...... This examination has been fully translated in g 8.

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TORSWORD OXLV the objective world which is proved by perception as different from the Vijnana. If they are bold enough to deny the objective world why should they not deny oven the Vijnana ? 2. There is indeed an objective world, which is felt by the Vijnana, and the objects are nothing but the conglomerations of atoms. The objects being conglomeration of atoms, they are not perceived as many or as atoms. The objects or rather the conglomerations of atoms appear indeed as one and of considerable size, but this is nothing but a delusion. S'ubhagupta. 3. The atoms have two qualities : general and special, The general quality is always perceived in the objects, which are the conglomerations of atoms. So these atoms appear as one and of considerable size. The special quality of the atoms which are the constituents of the formed object is known only by the emancipated. Sumati, 4. Things may have two or many qualities, provided they are felt as such. There is no other authority to establish a thing than the knowledge of the thing itself. It is not an universal law that one thing should be endowed with one quality only. Kumarila. 5. The Vijnana, even without having the form of a thing, can certainly reflect a thing, as it is only the knowledge of a thing. Subhagupta. 6. The Vijnana, in which reflections of the objects appear, should require some other knowledge for its own reflection in it, just as the eyes, which are able to see the objects but not able to see themselves. We cannot however explain the origin of the power in the objects which is ingrained in their nature. Kumarila. 7. The objective world can be proved by perception as well as by inference. In daily life we are always perceiving the objects, and we oan infer their existence because we obtain the expected effects from them. Subhagupta,

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OILT POEDVORD ..:8. The objects that appear in the Vijnana are different from their knowledge, because they are knowable like the different chains of Vijnana. Uddyotokardi 9. The external objects exist, because they are reflected in the Vijnana just as you see your face in the glass. It is obvious that the rays of the eyes returned by the glass see the face behind. If there be no face, how can this phenomenon be proved! Refutation, : 1. The objective world is not real except the Vijnana. Owing to the different tendencies of the mind many Vijnanas are rising one after another with the forms of the different objects. Soma may have, for instance, the reflection of two moons, and to some the conch seems yellow. You cannot prove these Vijnanas to be true by pointing out the second moon and the yellow conch. These Vijoanas have no corresponding objects, but they are Vijnanas all the same. We can therefore justify that even without external objects Vijnana is possible. Then why should you not go a step further, and acknowledge that all Vijnanas are produced without reference to an outward object? - 2. With regard to the question as to whether the external objects are crowds of atoms or a constructed whole, it may be pointed out that if the objects are nothing but the collections of atoms, then why are they regarded as one and of considerable size, though they are produced by a collection of atoms? It cannot be wrong knowledge in the same way as the Vijnana of sound as eternal is wrong. The momentariness of everything being established, we can say that the Vijnana of sound as eternal is wrong; when the objective world is not established, how can you say that this Vijnana of the atoms as one and of considerable risa in pat wrong? Leo One abject cannot have two qualities. I so the object will along bo considered as two. If the two qualities are not

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FOREWORD ORD different from each other, then why do you postulate two qualities, or: why do you say that the special quality of the atoms are perceived by the emancipated only ? 4. The Vijnanas cannot establish the presence of qualities in the objects, because many Vijnanas are caused without the presence of any object. It is also an universal law that the objects should be known as different only by different qualities. In that case why should your general and particular qualities not differentiate the thing? The atomic theory also cannot be established, because you cannot answer whether the atoms are one or many. There is no other alternative for establishing the atomic theory. If the atom is one, how can it have six parts, four in four directions, with one, on the top and the other below. An atom possessing these six parts should be designated as & conglomeration of atoms. It is therefore reasonable to bald the atoms also as nothing else than a reflection of the Vijakna. As the atoms do not exist, an object cannot be formed with the atomos as constituent parts. 5. The Vijnapas never reflect the external objects either with or without the forms of those objects, or with a different form. They themselves rise one after another without reference to any external object. The nature of Vijnana is such. 6. The nature of Vijnana is to shine itself without the help of any other knowledge. If it requires such help then there, will be no end to it. The example of the eye is out of place here, because the Vijnana itself is shining while the eyes are the causes for shining. * 7. By perception the existence of the objective world cannot be proved. The perception which, for instance, has no black form cannot reflect black things. If the perception has a black form and the outward object is also black, then there would be two black Vijpanas which is absurd. By inference also the existence of the objective world cannot be proved because the reasons advanced by you is not accepted by both parties.

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ATU FOREWORD ::8. All Vijnanas are not different from the things appearing in the Vijnana, because they themselves being knowables are not different from themselves. 9. The rays of the eyes returned by the glass never see the real face. If so, the rays should feel the face as a real face, but they feel the contrary. The existence of the external world therefore cannot be proved. XXIV. S'rutipariksa. Examination of the Revealed Literature. 1. The doctrine of Vijnana as formulated by the Buddhists cannot stand to reason, as it is completely against the teachings of the Vedas which are of the highest authority. The Vedas have unquestionable authority as they are not human creations, As the five kinds of proof fail to establish the author of the Vedas, by the sixth proof or the proof of absence is established the absence of any author for the Vedas. Further, the Vedas being eternal are neither produced nor destroyed. 2. The knowledge derived from the Vedas cannot be proved as invalid by inference, because the inference is much inferior in authority to the proof of the Revealed Literature which is tantamount to the proof of perception. 3. The sound also is eternal and omnipresent because, it is always known and everywhere known, like the sun, and is identified &B one. * 4. The sounds are not always heard, because they are known only by the movement of the wind in the ear. By the power of the mind the meaning of sounds such as dirgha etc. are known. 5. The words should be eternal, because they always express their meanings. Had it been a product then with every speaker the connection of the words with their meanings should be known again. 6. In our opinion not only are the letters eternal but so also the words which are known as products, because they are still aniversally employed with the same meanings as our forefathers used to attribute to then. :

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FOREWORD OXLIX 7. The Buddhists cannot establish the non-eternity of sound by their reasons, because we have already proved that if the sound were not eternal the sentences would have failed to express their meanings, because the sound does not exist until that moment when the expression of the meaning is obtained. " 8. As the letters and words are eternal, so also the sentences should be accepted as eternal, as they also always express their meanings. Though some sentences are used to express the wishes of their author, such as the Guna or Vrddhi of Panini, the same is not the case with the Vedas, because they have no author and because it is beyond human power to witness the things described in them, such as the heaven, sacrifices, etc. 9. The study of the Vedas in the case of a disciple must be preceded by a study of them by the preceptor, but still it may be called study. Similarly with the Bharata, with the difference that we remember its author as being Vyasa while for the Vedas no author can be known. Refutation. 1. The Vedas cannot be recognized as an authority. The knowledge derived from the Vedas is invalid, because the Vedas have no author whose excellent qualifications would make him say the truth. They having no author is no reason for proving the validity of their statements. If by reason of having no author or of indestructibity alone you want to establish the eternality of the Vedas, then the lotus of the sky must also be held as eternal. 2. The inference which is caused by the reason endowed with the threefold qualities and which is connected with the things that are to be proved by reason rather than by the sound, is certainly a superior authority to the Vedas, which are nothing but sounds. If you take these sounds as proved by perception, then why not take the words uttered by human beings also as proved by perception? 3. Sound cannot be accepted as omnipresent, because it is clear that sounds are produced in different places and in different

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MOREWORD timos, " But the sun which is decidedly one in to be seen everywhere by different persons. It is not so in the case of sounds. Again the Pratyabhijna ( experience ) is not also a valid proof like peroeption, and as such cannot be taken to establish the eternity of sounds. Experience is expressed as "the same as that and hence it cannot represent perception, which has been defined by us as , free from reflection (Kalpanapodham). It cannot be accepted as proof also, as it considers the past and the present as one. So it is invalid . 4. When the sound is heard, we do not specially feel any movement of the wind in the ears. Again, we do not know of any special forms of sound besides its Mahattva (greatness ), dirghatva (length ), etc. If they belong to the moving wind and not to the sound, then in the knowledge of sound nothing should be reflected. It is not also possible to accept a thing as eternal which manifests itself with the help of other things. If the manifesting cause (Vyanjaka ) does something to the eternal sound, then the latter's eternity can be easily questioned. If not, then how can they be called manifesting agents ? 5. It is not necessary to hold the words as being eternal, because they can always express the same meaning. We have already proved in the Sabdarthapariksd that there is no connection between the word and its meaning. But the words are causes for producing the Vijnanas, even though in reality there are no outward objects. 6. The words are certainly products, because their arrangement differs according to the will of the composer. If the letters, words and sentences were eternal on the ground of their being used always, then just like the Vedas no other works can be produced by humanity. It is likely that the oneness that is felt in the words is caused by similarity just as in the light. 7. The difficulty remains the same in the case of both the Buddhists and yourselves, in case the sound is taken to be eternal. If they were aternal, then why should they express their meanings only at times, and not alwaysl The eternal

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HORSWORD OU things cannot wait for the production of an effect. So we have to accept the fact that words are not eternal, but are endowed with the power to produce the knowledge of things. 8. There being no connection between the objects and the sentences, it is not necessary to postulate the eternity of the sentences. Further, according to your theory there cannot be any sentences, as they merely are combination of words. If the sentences were merely combinations of words, then the letters so combined have no meanings to express. If the letters arranged one after another are to be considered as a sentence, then how can eternal letters have arrangement, being as they are for ever existent and omnipresent? But what we believe is that the Vedas are composed according to the ideas of their authors, in the same way as the words Guna and Vsiddhi are used by Panini and stories was told by the people. It is also impossible to know the connection of the words with the object, just as the heaven and sacrifices. 9. You cannot maintain that the Vedas are eternal and divine, because they contain many unpleasant things such as Kama, Mithya, Kriya, Pranihimsd etc. The same can be applied to the works of Sugata also by explaining the expressions about the authors mentioned in them as Smrtikarta just as the Kathaka, etc. are taken by you. Again, in view of the fact that the theory of momentariness is established the Vedas cannot be considered as eternal. So the Vedas have no authority on points of Dharma, but to learn Dharma we should go to a person who is pure, and who possesses a clear knowledge of the universe, in order to obtain truth and emancipation, XXV. Svatahpramaayapariksa. Examination of Self-Evidence. 1. It should be admitted that all Vijfanas have the power to be correct in their reflections. Whenever there is knowledge it is self-evident, and there is no necessity for other proofs for Macertaining its correctness. If every knowledge requires other : 20

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FOREWORD proofs for its correctness there will be no end to searching for euch proofs. So the knowledge derived from the Vedas is correct and self-evident, no further proof being required. ::2. The Vijnanas after production do not require the belp of other things to perform their function, just as a pot when ready does no longer require the help of the potter, but carries out its proper function. The Vijnana has the power to reveal itself. But the incorrect knowledge is to be known by other Vijnanas which detect incorrectness in the causes of the false Vijnana of the previous moment. Though the incorrectness of a Vijaana is known by other Vijnanas there is no anavastha (absence of finality) just as in the matter of validity, the second knowledge becomes valid when the incorrectness of the previous Vijnana which is wrong is found out. Refutation. 1. Certainly the Vijnanas have the power to represent themselves correctly and that power is produced whenever the Vijnana is produced by its own cause. But as there are plenty of incorrect Vijnanas we are not certain as to the power inherent in the Vijnanas. So it is natural that we should expect some other proof to ascertain the power in that Vijnana just as the power of poison is ascertained by seeing its after effects. The proof of that power is nothing but the purity of the cause of a particular Vijnana. If you want to establish the validity of the Vedas and call it self-evident, then their invalidity also may be established without assigning any other reason. Therefore as the invalidity is known by our not obtaining the expected effect, the validity is also to be known by obtaining the desired result. 2. We both hold the Vijnanas to be momentary, and we agree also that they do not remain the same after production. Then how could you say that they do not require the help of others to discharge their functions after production! If you do not admit the momentariness of the Vijfanas, then as the Vijnanag themselves reveal their validity after production, how can you explain thou sloubts arising Fody often with reference to things

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FOREWORD OEILT already known as to whether they exist or not? If the Vijaknas reveal their validity doubts cannot exist. The example of a pot is out of place because it is momentary; had it not been so, it would also have required other's help to do its function. If the validity of the previous Vijnana is to be determined by the next : Vijnana, then there will be no anavastha or the absence of finality, because in the second Vijiana there is no doubt of the reality of the previous Vijnana: that Vijnana, is connected with the thing itself. When a man has doubt as to the existence of a thing previously perceived, he walks to the place and ascertains the fact. Then he realises that his first Vijnana is correct. So the validity of the first Vijnana is only to be known when the result of the knowledge is obtained. Until that time we entertain doubts as to the existence of the object. The knowledge derived from the Vedas can have no validity, because the Vedas must also have been composed by some authors who might have been impure in mind. Again, the knowledge derived from the Vedas may be accepted as valid if there is adequate proof. But the Vijna nas of heaven, sacrifices, etc. cannot be proved. So the validity of the Vedas cannot be called self-evident. XXVI. Sarvajnapariksa. Wann Examination of Omniscience. : 1. It is beyond human power to be omniscient or: to know everything by his own sense-organs. No one is even able to perceive the anus and hairs of his own body, how then can we believe that a man is able to perceive all things in all different places and times. Again, it is impossible to call the Buddha omniscient because his sayings do not contain anything that is to be found in the Vedasi If you prove your teacher to be omniscient why should Kapila be not regarded as omniscient also, and in that case, why should there be disagreement between their teachings about the universe ? So no one has the power to see things whieh cannot be seen, or to know the unknowable; but to know them we must rely on the words which are eternal. The omniscience that is attributed in the Vedas to Brahma, Sankara etc. : means nothing except that they are able to know their own souls without much difficulty )

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otur TOREWORD 2. Sugata's omniscience cannot be proved by inference, for he instructed on Dharma without knowing the Vedas--the only. embodiment of the Dharma. Instructions on Dharma are given for various reasons, one of them being to deceive others. Moreover, Sugata instructed only the low class people, who were not versed in the Vedas, and this shows further that his instructions are not reliable. 3. Even if the Buddha is held to be omniscient he is unable to instruct people when he enters into meditation after obtaining the tenth Bhami. Further, we are not prepared to believe in your story that whenever Buddha enters into meditation, all things surrounding him, such as the walls, etc. speak out his views; because we follow reasons and not myths. 4. You have to answer whether the omniscient Buddha whom you want to establish possesses many Vijnanas of different things or one Vijnana; if many, then at what time, and whether all at once or in succession. If the Vijnana is one, then how can he have the knowledge of such contradictory things as purity, impurity etc. When he looks at all things at the time of meditation what must be his proof? Is it perception or inference? If the proof is something else, then how can you say his Vijnana is knowledge, which has but two proofs. To know the Dharma, therefore, we should go to the words which are not uttered by human beings, because human beings cannot be omniscient. Refutation. 1. It is vulgar to bring in objections such as that there is no one who can see the anus and hairs of his own body, while you are not able to refute the arguments by which we establish that there may a person who by his clear knowledge can see everything. Further, the omniscient cannot be seen by you unless you become omniscient also. You cannot deny a thing simply because you are not able to know it. But, on the contrary, you also should acknowledge an omniscient being who would see such things as heaven, sacrifices etc. and recite your Vedas. The Vedas cannot be eternal as they reveal meanings one after another in

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FOREWORD OLY succession and not at one time. Sugata can be said to be omniscient as he did not say anything that is contained in the Vedas which are nothing but the repositories of impossible and absurd statements. Kapila, Vardhamana, etc. cannot be called omniscient in the same sense as Sugata because we have proved their doctrines to be false in previous examinations. Sugata must be called omniscient, as he first formulated the doctrine of the voidness of the universe which we have proved to be correct. 2. The Sugata, who actuated by his spontaneons sense of compassion instruct us on the voidness of the universe and whose burden of the song always is Partksya bhiksavo grahyam madvaco na tu gauravat. "Oh Bhiksus you should accept my words always after careful examination but not out of regard for me"-how can he have the intention of deceiving others? It is easy to say however that your Manu, etc. who wanted their Vedas and Puranas always to be honoured by others and who forced their ideas on others, tried only to cheat them. Further, what do you mean by low class people when we have persistently refuted the Jati or class? On the contrary what are your Samskaras, etc.! They are nothing but clear foolishness. More instructions to the S'udras on the part of the Sugata shows that he had more compassion for those who were completely ignorant. He never cared for the castes, he simply wanted to help others. 3. We do not say that the tenth Bhumi is adiffer ent region, but we hold that one remains in the condition of a Bodhisattva up to the tenth Bhumi. Beyond it is the Bhumi of a Buddha. So Bhagavan can speak even after reaching the stage of a Buddha, owing to his unbounded compassion for the suffering humanity. We still maintain that whenever Buddha enters into meditations all the surroundings speak out his views. It is quite likely because these surroundings develop great powers when they come in contact with the Buddha. Whatever the Buddha thinks during his meditations is tranmitted to the surroundings, and they are

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OM WOKWORD then able to give instruction on the voidness of everything out of their compassion for the human beings. Why then shoald you not accept these words, even though they emerge from inanimate objects ? 4. Certainly the omniscient looks at all things by one Vijnana and at one and the same time. It is quite possible to perceive even contrary things in one knowledge, either in the Sakaravijnanavada or in the Nirakaravijnanavada. Though he gets the knowledge of all things one after another even within a few moments he knows everything. Whenever S'anya is realized it becomes easy for one to become onniscient, because he is at once free from such sufferings as attachment, hatred, etc. which are mainly caused by pride in self. Being imbued with compassion on all beings and desirous of helping them to realize S'anya, he comprehends always the true nature of all things and knows all things at once. The omniscient is the best authority on Dharma, and hence it is fruitless to discuss whether his knowledge is either formless or endowed with a form. : We cannot close up this essay without recording our cordial thanks to Mr. Newton M. Dutt, Curator of Libraries for his valuable help in revising the MS of the Foreword and reading the proofs of same. .: We desire also to record here our appreciation of the valuable and angrudging services rendered to us by our esteemed assistant Pandit K. S. Ramaswamy S'astry S'iromani, the Srauta Pandit in the Central Library Baroda. His extensive knowledge of the Philosophical Literature of India, and especially, his thorough acquaintance with the Mimamsa literature have proved to be of great helpfulness in preparing this essay. In rendering such invaluable service he was actuated by his devotion to both S'antaraksita and Kamalas'ila for whom he has learned to cherish a genuine love. But for him it would bave been impossible for us to give a detailed

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FOREWORD 1 summary of contents (SS9) in the Foreword, or complete the whole work within the limited time at our disposal. Looking to the difficult nature of the book the summary seems to be of assistnace by enabling the less advanced readers better to enter into the subject matter. Pandit Ramaswamy has also very kindly undertaken the preparation of an English translation of the Karikas of the Tattvasangraha, and this useful work we hope to present to the public at no very distant date. Central Library, Baroda. 1st, August 1926. OLVII Lastly, we have to thank the authorities of the Nirnaya Sagar Press, which has justly earned a world-wide reputation in the printing of Sanskrit works, for the interest they have taken during the last six years in passing the Tattvasangraha, through the press and the care they have exercised in correcting and revising the proofs. B. Bhattacaryya.

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LIST OF ERRATA. Page XXIV, line 19. for Kumarila read Kumarila's works. >> XXXVIII, 1. 24. read produced by previous experience only. ,, LV, 1. 1. for Ajitakeaks'ambali read Ajitakesakambali. LXXII, 1. 13. for 345-425 read 345-415 LXXIII, 1. 16. for 345-425 read 245-415 CXV, 1. 32. for sixteen read six.

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prstaavnaa| saugatamatAva jayantyuttuganirvANasaudhasopAnapatayaH / anukUlA vineyAnAM muneH zAkyasya dezanAH // anAdhAramanAdheyamanAlambamanAvilam / anAdyantaM khasaMvedyaM vijJAnaM yattadadvayam // idameva zivadvAre sarvanairAtmyadarzanam / bAlAnAM trAsajananaM paNDitAnAM zivAvaham // ___ iha khala bhArate pradeze purA taraNikiraNairapyanapanodyamAbhyantaraM tamo mAnavAnAmapanayanto vijJA nAlokaprasarainiHzreyasaikAntAni darzanAni yathAdarzanamAvizcakruH katicana munayaH , parahitaikapravRttayo dayAhRdayAH / tatra tarkazalAkAanopasaMskRtena vilocanena tAraNam / mAnasena tattvaM parIkSamANAH parIkSitAnarthAn darzanapathe prApayanti katicana tatvadarzinaH / aparetvanAdinidhanamapauruSeyaM kimapi zabdapramANaM vedalakSaNaM prAdhAnyena khIkRtya tadanukUlaistakastadeva pramANamaprakampyamAkhyApayantaH pravartante tattvaratnaparIkSAyAm / evaM dvividho vargastasvadarzinAm / yatra prathame arhatsugatAdayaH kaNAdakapilAdayazca / dvitIye bhagavadbAdarAyaNAdayaH / .. idamatra sambhAvyate-tatra ye kaNAdagautamakapilapataJjalayo na teSAM dRSTirmuneH zAkyasyevAdvitIyatarkazalAkAjanasusaMskRtA, yenAptavacanakoTau vedamIzvarocaritalakSaNaM gaNayantasta ime kathamapi tenAnukUlyamApAdayitumicchantastadvAsanAvAsitacittA na prabhavanti vizuddhena tarkazalAkAjanena dRSTimAtmanaH susaMskartum / ata eva teSAmAdezAH parIkSakANAM prekSAvatAM na hRdayaGgamA bhavanti / ayaM cAdezo bhagavatazAkyamuneH"tApAcchedAca nikaSAt suvarNamiva pnndditaiH| parIkSya mikSavo grAhyaM madvaco na tu gauravAt // " iti| tIthikAnAM nedRzaM vacanam / 'codanAlakSaNo'rtho dharmaH', 'zAstrayonitvAt' iti tu teSAm / ayamaparo vibhAgastattvadarzinAM darzanakArANAm / AtmAnaM nityamicchanti sarva eva tu tIrthikAH / na tamicchatyahakArAt bhItaH shauddhodnirmuniH|| idaM ca vacanamiha jJApakam"sAhakAre manasi na zamaM yAti janmaprabandho nAhakArazcalati hRdayAdAtmadRSTau ca satyAm / anyaH zAstA jagati bhavato nAsti nairAtmyavAdI nAnyastasmAdupazamavidhestvanmatAdasti mArgaH // " iti / [ ta0 50 905] idaM ca saugataM darzanaM zAkyamuneH prAgapi kAzyapakanakamuniprabhRtibhistathAgataissarvataH pravartitaM na zAkyopazam / paraM kAlagativaicitryAdviralapracAra prakSINaprAyaM bhagavatA buddhana zAkyena muninA kRpApIyUSavarSeNeva upadezavarSeNa praphullitasahakAravanamiva nvociintaa| lAmoDavistAraM prAkavyamAnItamiti zAkyadarzanamucyate / darzanasyAsya sUkSma kharUpamanyate ca chAndogye-'tadvaita Ahurasadevedamapra AsIt' iti / tadvijJAyate saugatAnAM darzanamUlamAzayamedaH prabahatA pracalitapAramparyamUlastadA tadA naupaniSadasamayatassamanantaropakramo bhavitumarhati / sAgatamatakhA

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sAkAmikApavAnta. tasminasmin darzane vineyAzayaparipAkAnuguNyena pravRttAn muneH zAkyasya dezanAbhedAnavalamvya tridhA pravRttaH samayabhedaH smaastH| sa hi bhagavAn khapagandharvanagarakeyo bAnta NDUkAdivatkevalaM khyAyamAneSu mAyAmayeSvakhileSu bhUtabhautikacittavetapatiravibhAgotyAnamta tvasthiratvavAsanayA'santaviparItayA'nAdikAlapravRttayA'veSTitAn duHkhAmo pacyamAnAnimAn mAnavAn karyakathamapi tataH samudatya nirvANAmRtenAlApayanupadideza sarveSAmeSAM kSaNavinAzitvasAMvRtatvazUnyatA yathAkramam / tatra vineyAH punarmugdhamadhyamottamAH yavAdhikAramito'rthamedAn pratyapadyanta / kramAttanmUlAH sarvAstitvavijJAnamAtrAstitvasarvazUnyatvavAdAnamaH prAvartanta / teSu prathamo vAdaH sautrAntikavaibhASikayoH / dvitIyo yogAcArasya / tRtIyo mAdhyamikasa / asti nAma sautrAntikavaibhASikyormiyo matabhedaH / athApi bAyAAbhyupagame sAmpAdekavarga samanupravezaH smucitH| ayaM ca bhedaH kadA kathamabhUdiyetadaitihAsikadRSTyA parizIlayatA sugama nAma / na nastadRSTipATavam / athApi yathopalambhaM kiJcidihAvedayAmaH / bhagavati zAkye munau parinirvANamupagate sapadi sarve sthavirA mahAntaH sametya rAjagRhe nagare (Rajgir) bhagavatastasya tAMtAnupadezAstadA tadA sampravRttAn saMjagRhuH / saugatopadezaparirakSaNaikaparA pariSadiyaM mahAsthavirairadhiSThitA buddhaparinirvANataH pabAccharadAM zatatrayasyAntareva vAratrayaM sajatA pariniSpanabhagavadupadezasaGgrahaNA paritaH pravartitatAyAgata. pravacanA zrAvakajanamanaHzreyase samabhUt / ye ca taistadA saGgrahItA vibhakAca veSAM ta evopadezAli. piTakAtmanA prayante, suttapiTakaM vinayapiTakamabhidhammapiTakaJceti / upadezAzca te mAgacyA bhASayA pravRttA nAma / kAlena tAvatA saugata eva samaye'smin sthaviravAde matibhedamApamA bahavaH kacitkacidanyathA vivadamAnA abhUvan / tanmUlakazcAnekazAkhaH sugatasamayo'yamabhUt / zAkhAca tA:-para(sthavira )mahAsAdikagokulikAdayo'STAdaza / mAnyatA tu sthaviravAdasyaivA'bhUt / idaM ca mahAsthaviropadezaparamparAsu saMrakSitaM tripiTakaM sugatasamayAnuvartinazcakravartino'zokasya tanayo mahIMdaH khilonadezaM mItvA tatra parito vitatapracAra cakAra / kAlenAsya tripiTakasya tatra lekhanakramaH samabhUt / apa samatikAnte'nekazata (300) saMvatsaraparipUrNa kAle kAlyogena kazcidrAjA nAnA kaniSko bhAratadezamAvizya kAzmIrAdiSu kRtazAsanaH samAdRtasaugatasamayo babhUva / samaye tasya rAjasvadAdarAhitAvalambA kAcitpariSanmahatI jAlandharanagare pUrNakAparanAmakena pAvena vasumitreNa cAdhiSThitA samabhUt / tadaiva tripiTakAnpirizIlya trayo nibandhAH saMskRtabhASayA samatanyanta / suttapiTakasthAnubandhI sUtropadezaH vinayapiTakasya vinayavibhASA'bhidharmapiTakasyAmidharmavibhASA / ye ca zAkhAmedA darzane'slipaTAdaza purA'bhUvaMkhAsu kAzcana kAlena latAH punaraparAdha samutpanA antataH samAtastathaiva. pariniSThitA rAmo'sya samaye'pyAsan / paramete samAsataH-AryasarvAstivAdI, AryasammitIyaH, mAryamahAsAdikaH, Aryasthavirazceti caturSA'vartanta / tatra pUrvI dvau vaibhASika ityAkhyAyAH parda bhvtH| aparau do sautrAntika ityaakhyaayaaH| ya ete tatvanirNaye bhagavato buddhasya pacanatastavivaragabhUtavimASAzAsamamidharmavibhASAsya pramANamavalambante ta ete paibhASikA isAsyAyante / ye punaH sUtrAntaM bhagavAdavacanaM suttantasaMzaM pramANatamaM manyante ta ete sautrAntikA iti / saMjJA yameSAM kAlena kramazaH prarUDhA nAma / rAzo'sa kaniSkasa samayataH pUrvameva kAtyAyanIputra

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atiramidharmazAnavAnazAvAsyA saMtatamASopaninavAsIt / yasA vivaraNapadamadhirohati rAzo'sya samaye samupaniSado'midharmavibhASAmo pranthaH / tadidaM vayaM vaibhASikANAmAdarabhAjanaM vizeSataH / asa va rAzaH samaye saugatasamaye saMskRtabhASAprAdhAnyaM tathA mahAyAnasaMjJayopalakSitaH prabhedadha prAdurabhUt / saugatasamayaH samabhavat / kramAttataH samabhavaMdha nibandhA mahAyAnaniSThAno mAnyatamAH-aSTasAhasrIprajJA. pAramitA, gaNDavyUhaH, dazabhUmIzvaraH, samAdhirAjaH, lahAvatArasUtram, saddharmapuNDarIkaH, tathAgataguNakam , lalitavistaraH, suvarNaprabhAsaveti nava dhrmsNjnyaaH| tadayaM kaniSka eva mahAyAnapracArasya prathamAna balambabhUtaH / pravaddhavAnyatra saugate samaye hInayAnamiti pravAdakhataH pramati / sacAyaM mahAyAnasaMjJayopalakSitaH saugatasamayo japAnapramRsauttare vibhAge pravRddho'bhavat / ita eva mahAyAnapathadvibhako yogAcAramAdhyamikamArgI / yogasyAcaraNAtpramuditAdibhUmidazakasiddharyogAcaraNasyAvazyaka menire, ta ete yogAcArA ucyante / apare vadanti yogasyAcaraNenAlayavijJAnaM samupalabdha na bAdeneti yogAcArazandena jJAyata iti / bhAskarAcAryastvAha (5. sU0 bhA0 a0 2. pA. 2. sU0 28) zamavipazyanAyuganavAhI mArgoM yoga iti yogalakSaNam / zamayeti samAdhirucyate / vipazyanA samyagdarzanalakSaNA, yayA yuganaddhau balIvI vahataH tathA yo mArgaH [ samAdhi samyagdarzanavAhI sa yogaH / tenAcaratIti yogAcAra ucyata' iti / madhyamaM mArgamavalambya pravattA mAdhyamikA ucyante / ayaM tu madhyamo mArga ukko mAdhyamikavRttI-pato bhAvAbhAvAntadvayarahitatvAt sarvakhabhAvAnutpattilakSaNA zUnyatA madhyamA pratipat sa madhyamo mArga' iti| (chap. XXIV, p. 185, Calcutta Buddhist texts Society's edition) vidyAraNyakhAminastu sarvadarzanasaGkahe vaibhASikAdipadAnAM pravRttI nimittaM prakArAntareNa manyante-'ziSyaikhAvat yogadAcArazceti dvayaM karaNIyam / tatrAprAptasya prAptaye paryanuyogo yogH| gurutasyArthasyAGgIkaraNamAcAraH / guruuksvaarthsyaajiikrnnaaduttmaaH| paryanuyogasyAkaraNAdadhamAH / atasteSAM mAdhyamikA iti prasiddhiH / gurukabhAvanAcatuSTayaM bAhyArthasya zUnyatvaM cAjIkRtyA'ntarasya zUnyatvaM cAjIkRtaM kapamiti paryanuyogasya karaNAtkeSAdhidyogAcAraprathA' / 'bhavantazca sUtrasyAntaM pRSTavantaH sautrAntikA bhavanviti bhagavatA'bhihitatayA sautrAntikasaMjJA sajAtA / bAyeSu gandhAdiSvAntareSu rUpAdiskandheSu satkhapi tatrAnAsthAmutpAdayituM sarva zUnyamiti prAthamikAn vineyAnacIkapadbhagavAn, dvitIyAMstu vijJAnamAtramahAviSTAn vijJAnamevaikaM saditi, tRtIyAnubhayaM satyamityAsthitAn vijJeyamanumeyamiti seyaM viruvA bhASeti varNayanto vaibhASikAkhyayA khyAtA' iti / prakAravAyamarvAcInatairthikamukhaprarUpramAdamUlaka iti pratibhAti / ito'pi pUrvopadarzita eva pakSo jyAyAn / eSAM vaibhASikAdInAM matabhedAcaturvidhe / pradarzyate darSane'smin digmedakhattadAdRtaH // tatra yastvayaM sautrAntikavaibhASikAbhyAmabhimataH sarvAstitvavAdaH sa nAMzato'pi tIthikavAde padamAdadhAti / na hi sarvamastIti zabdamAtreNa bhavedaikyam / yastu cittamAtra meveti vijJAnavAdalaM pratidvandvIkRla tyayaM zabdaH / tat katipayavAyAryakroDIkaraNe " nevAyaM sarvadhandacaritArthaH / nApi vivakSitamatilAte / vivakSitAca vakSyante / bAyo'pyaH pariSa na cirAnapatto na paa'nyslkssnnH| na vA nisaikahetukaH / kintu kSaNikaH salakSaNaH sapUrvapUrNakSaNalakSaNahetUnibandhakaca /

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idamihAvadheyam / prakramya sarvAstitvavAdaM prastoSyamANaH padArthavibhAMgI nAtyantaM vipraMtIpa itaramorvAdayoH / na hi skandhAyatanAdipadArthavibhAgamitare pratikSipanti / vijJAnavAdino vijJAnAdanamyatAm, zUnyavAdinaH zUnyatAmicchanto'pi vyavahRtipathe sAMvRtamicchanti / tadayameva padArthavibhAga itarayoryathAsambhavaM bodhyaH / " idamabhimataM sarvAstitvavAdinAm / catvAryaryasatyAni yadvijJAnaM niHzreyasadvAram - duHkhaM samudayo mArgoM nirodhazceti / tatra duHkhaM - rUpaskandho vedanA skandhaH saMjJAskandhaH saMskAraskandho vijJAnaskandhazveti paJca skandhAH / rUpAdyekaikamapyavAntaravividhavibhAgayuktamiti skandha ucyate / taroH skandha iva vitatAnekazAkhaH / tatraikAdazavidho rUpaskandhaH / cakSuH zrotraM ghrANaM jihvA kAyaH rUpaM zabdo gandho rasaH sparzaH avijJaptizceti / paJcendriyANi paJca viSayAH avijJaptiH kuzalAkuzalavizeSa lakSaNeyameketyekAdazetyetat / yata iyaM nAbhivyajyate ( indriyaiH ) seyamavijJaptirucyate / tathA ca vacanam - " yasmAdrUpakriyAsvabhAvA'pi satI vijJaptivatparaM na vijJApayati tasmAdavijJaptirityarthaH " [ abhidharmakoze prathamAdhyAye ] iti / vAcikAvijJaptikarma kAyikAvijJaptikarmeti ca karmavibhAgaprakaraNe vibhajanAcca sambhAvyate puNyApuNyasthAnIyA seyamavijJaptiriti / indriyapaJcakaM viSayapaJcakaM bhUtacatuSTayaM ceti rUpaskandha ityapare / vedanAskandhaH sukhaduHkhopekSAtmanA tridhA vibhinaH / saMjJAskandhaH - 'saMjJA - nimitto grahaNAtmikA, nimittaM vastuno'vasthitivizeSo nIlatvAdi, tasyodgrahaNaM pariccheda:' [ abhidharmakozavyAkhyA ] / sa ca nIlo - yamityAdiH savikalpakaH pratyayaH / cittasamprayukta cittaviprayuktabhedena dvividhAH saMskArAH saMskAraskandhaH / tatra prathamavarge rAgadveSamAnamAtsaryAdInAM bahUnAM samAvezaH / aparasmin varge jAtijarAmaraNAdiklezAnAM samAvezaH / tadvistarastvanyatra bodhyaH / vijJAnaM manazcittamityanarthAntaram / ayaM ca vijJAnaskandhaH cakSurvijJAna zrotravijJAnaghrANavijJAnajihvAvijJAnakAyavijJAnamanovijJAnaiH SaTzAkhaH / seyaM paJcaskandhI tattvadRSTyA duHkhapariNatirduHkhamityaikarAzyena gaNyate / yazca vibhAgaH dvAdazAyatanAni cakSuH zrotraprANajihvAkAyamana AyatanAni, rUpagandhazabdarasasparzadharmAyatanAni ceti / aSTAdaza dhAtavaH -cakSuH zrotraghrANajihvAkAyamanorUpagandhazabdara sasparzadharmadhAtavaH cakSurvijJAna zrotra vijJAnaprANavijJAna jihvAvijJAna kAya vijJAnamanovijJAnadhAtavazceti / sa ca yadyapi na skandhebhyo bahirbhUtaH / athA'pi svabhAvavizeSayogAttathA vibhAgaH, yathA vaizeSikeSu dravyeSveva bhUtamUrtavibhuvibhAgaH / tasyAsya skandhapazcakalakSaNasya duHkhasya yena samudayo bhavati sa samudaya ucyate / sa dvidhAtUpa nibandhaH pratyayopanibandhazceti / hetuM hetuM pratyayante hetvantarANIti teSAmayamAnAnAM yo bhAvaHsamavAyaH sa pratyaya ucyate / hetUnAM samavAya ityetat / ayaM ca vibhAgaH sphuTapratipattaye / tathA cAbhidharmakozavyAkhyAyAm -- 'hetUnAM pratyayAnAM ca kaH prativizeSaH ? / na kazcidityAha-ukaM hi bhagavatA dvau hetU dvau pratyayau samyak dRSTerutpAdAya ......hetuH pratyayo nidAnaM kAraNaM nimittaM liGgamupaniSaditi paryAyA' iti / tatra bAhye'yaM hetupanibandha: - bIjAdaGkuramaGkurAtpatraM patrAtkANDaM kANDAnAlaM nAlAdgarbhoM garbhAcchUkaH zUkAtpuSpaM puSpAtphalamiti / asati bIje'Gkuro na bhavati / yAvadasati puSpe phalaM na bhavati sati tu bIje'GkurasyApi nirvRttirbhavati / evaM yAvat sati tu puSpe phalasyAminirvRttirbhavati / asmin hetupanibandhe bIjAdau na kasyApyahamidaM nirvarttayAmIti avatyabhisandhiH / na vaikasya nirvartya - svAGkurAderbhavatyanenAhaM nirvarttita iti / sati bIjAdAbaGkurAdi / ayaM tu pratyayopanibandho bAhyasya yaH

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praviNyAvidhAtusamavAyaH / tatra pRSivIdhAtu jassa sandhAraNakRtyaM karoti / abdhAtubIjaM nehayati / tejodhAtu paripAcayati / vAyudhAtu jamaminiharati / eveko yadA vikalo bhavati na tadA bIjApArasyAminiItirbhavati / samavAye caiSAM bIje nirudhyamAne'darasyAbhinivRttirbhavati / naikasyApyeSu bhavatyahamidaM kRtyamasya bIjasya karomIti, asya vArasya na bhavatyayamebhiH pratyayairnivartita iti / tadayamadhurAdiH pratItyasamutpAdaH / yat pratItya prApya kAraNaM sapadi samutpadyate kevalam, na cetayitAramapekSate na vA'yamahametenAminivartita iti cetayate / vizeSazcaiSa tIthikAbhimatAt / ayamaparazca vizeSaH / sa bhAvo nAsti yaH pratItyasamutpAdo na syAt / kSaNikAzca sarve bhaavaaH| adhyAtmamayaM hetUpanibandhaH avidyaa-sNskaar-vijnyaan-naamruup-ssddaaytn-sprsh-vednaa-tRssnnaa-upaadaan-bhv-jaatyaadiH| tatra uttarAH puurvpuurvprtyyaaH| yathA-apratipattiranyathApratipattiravidyA, satyAM cAvidyAyAM puNyopagAdayastrividhAH saMskArA, bhavanti / ta ete'vidyApratyayAH saMskArAH / trividhaiH saMskAraitrividhaM vijJAnaM bhavati tat saMskArapratyayaM vijJAnam / vijJAnena nAmarUpaM bhavati tadvijJAnapratyayam / nAmarUpAt SaDAyatanaM bhavati tanAmarUpapratyayam / tena sparzaH sa tatpratyayaH / tena sparzena vedanA sukhAdilakSaNA, sA vedanA sparzapratyayA / vedanayA tayA bhavati tRSNA mayedaM sukhaM sAdhyamityadhyavasAyalakSaNA / seyaM tRSNA vedanApratyayA / tRSNayA ca tayA bhavatyupAdAnamaparityAgalakSaNam-mA bhavatu viprayogaH priyasAtarUpairiti bhUyo bhUyaH-prArthanAtmakam , tadidamupAdAnaM tRSNApratyayam / evaM prArthayamAne punarbhavajanaka karma samutthApyate kAyena vAcA manasA vA, tadbhava ucyate / so'yamupAdAnapratyayaH / tena bhavena skandhAnAmabhinivRttirbhavati, seyaM jaatirbhvprtyyaa| jAtyA'bhinivRttAnAM skandhAnAmupacayaparipAkAyo vinAzaH sa jarAmaraNamucyate / jAtipratyayaM caitat / bAhya ivAdhyAtma pratyayopanibandhaH pRthivyAdidhAtUnAM vijJAnadhAtunaikenAdhikyaM gatAnAM samavAyo bodhyaH / na ceha hetorjAtyadiH pratyayasya vA vijJAnaskandhAderahamidamasya kRtyamabhinivartayAmIti bhvtybhisndhiH| na vA'bhinivaryasya saMskArAderbhavatyahamanenAbhinivartito'smItyabhisandhiH / tadayaM bhavati pratItyasamutpAdaH / tasyAsya skandhapaJcakasya hetUpanipAtaH samudayaH / yo nirodho duHkhasyAsya sa nirodhasatyam / pratisaGgyAnirodhApratisaGkhyAnirodhamedena dvidhAs. bhimatayonirodhayoH pratisaGkhyAnirodhakoTAvanupravizatIdaM nirvANalakSaNaM nirodhasatyam / yasya dvAra mArgasatyaM cturymucyte| sa cAyamaSTAno mArga:--samyagdRSTiH samyaksAlpaH samyagvAk samyakarmAntaH samyagAjIvaH samyagvyavasAyaH samyaksmRtiH samyaksamAdhizceti / tatra samyagdRSTiH-duHkhataddhetutanirodhamArgANAM yAthAtathyena darzanam / samyaksahalpaH-viSayavaimukhye parahitAdhAnAdiSu ca saGkalpaH / samyagvAcA mRSAvAdapaizunyapAruSyAdirahitaM bhASaNam / samyakarmAntaH-prANAtipAtAdattAdAnakAmamithyAcArapratyanIka satkarma / samyagAjIvaH-parAnabhidrohaM jIvanam / smygvyvsaayH-vihitaadhaanprtissiddhvrjnyoiiddho'dhyvsaayH| samyaksmRtiH-yayA smRtyA na bhavenmanasyakuzalAnAmavakAzaH kuzalAnAmeva tu syAt , seyaM samyaksmRtiH / samyaksamAdhiH-cittasaMpratirodhaH samAdhiH, kAmAdiSitarkapavanairaprakampyatApAdanamekA. pratApAdanaM ca samyakmaraNAdiSu smyksmaadhirucyte| svAyatanadhAtUlA humlAmA pratyayasya ca / nirodhamArgayozcetyaM bhedaH sahipya darzitaH // .

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1 aparathAgaM bhavati vibhAgakramaH / yaktineSAM prakArAntareNa mayAntaHpAtaH / yathA-saMskRto dharmaH asaMskRtazca / yasyotpAdAdi sa dharmaH saMskRto dharma ucyate / sa ca rUpacittacaitacittaviprayukamedAcaturSA / yo rUpaskandha ekAdazaprakAraH so'yaM rUpadharmaH / sarveSAM caittadharmANAmAsthAnamaiGgrahAkaDaM cittamucyate / sa cittAkhyo dharmaH / caittAtha dharmAzvittasamprayuktasaMskArA ucyante / yeSAM ca zAkhAH samAsataH - mahAbhUmikAdharma, kuzalamahAbhUmikAdharma, klezamahAbhUmikAdharma, akuzalamahAbhUmikAdharma, upakleza mahAbhUmikAdharma, aniyatamahAbhUmikAdharmabhedena SoDhA / anayozcittacaitadharmayoryathAyathaM vijJAnaskambhasya saMskAraskandhekAMzasya ca samAvezaH / samudAyamArgabostu samAvezo yathAyathaM rUpacittacaiteSu bodhyaH / asaMskRtanedhA-AkAzam, pratisaGkhyAnirodho, apratisaGgavAnirodhaveti / nirodhasatyasyAsmitrasaMskRte samAvezaH / sarvazUnyavAdino mAdhyamikAH punarevaM manyante yadyapyayaM skandhAyatanadhAtuvibhedaH pradRzyate nAma / mAdhyamikamata- tathA'pi sAMvRta evAyam / saMvRtyA - AvaraNena mAyayA kalpito'yaM saMgrahaH / bhedavyavahAraH / "alAtacakranirmANakhapnamAyAmbucandrakaiH / dhUmikAntaH pratizrutkAmarIcyadhaiH samo bhavaH" // [ catuHzatikA-300 *1 "phenapiNDopamaM rUpaM vedanA bududopamA / marIcisadRzI saMjJA saMskArAH kadalInibhAH // mAyopamaM ca vijJAnamuktamAdityabandhunA" // [ mAdhya0 10 10] na ca pradRzyata ityetAvatA paramArthatA "indriyairupalabdhaM yattattattvena bhavedyadi / jAtAstattvavido bAlAstattvajJAnena kiM phalamU" // [ bodhi0 paM- 375 ] yathAdezo bhagavato buddhasya - 'sarva sarvamiti brAhmaNa yAvadeva paJca skandhA dvAdazAyatanAnyaSTAdaza dhAtava' iti / sa tu lokAvatAraNAya / "lokAvatAraNArtha ca bhAvA nAthena dezitAH / tattvataH kSaNikA naite - " // [ bodhi0 paM- 376 / ] "mametyahamiti proktaM yathA kAryavazAjinaiH / tathA kAryavazAtproktAH skandhAyatanadhAtavaH" // [ bodhi0 paM- 376 ] ayaM ca lokAnAmavatAraNakramaH / skandhAyatanAdyupadezena nAstikyabuddheranarthapathAdavatAraNam / teSAM pratItyasamutpAdatvopadezena kSaNikatvaikAntena tadabhiSaGgadoSAvahAt tatsthairyamohAdavatAraNam / pratIbAsamutpAdasvarUpavimarzAdhAnena zUnyatAyAmavatAraNam / kathaM pratItyasamutpAdAH zUnyAH syuH ? / atastvadRSTeH pratItyasamutpAdA nAma, tattvadRTestu zUnyA eva / " na to nApi parato na dvAbhyAM nApyahetutaH / utpannA jAtu vidyante bhAvAH vacana kecana" // [ mAdhya0 4 / ]

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bar3a-khato bhavanti, paratata bhavanti / "catvAraH pratyayA heturAlambanamanantaram / tathaivAdhipateyaM b"| [mAdhya. 2.] * maitadupapadyate / ghaTeta nAma tadA parebhyo bhAvAnAmutpAdaH / yadi pratyayeSu pareSu bhAvAnAmutpAdApUrva satvaM syAt, "na hi khabhAvo bhAvAnA pratyayAdiSu vidyte| avidyamAne khabhAve paramAvo na vidyate" / [mAdhya. 2.] kiSa-vidyamAnyoyoreva hi khprvibhaagH| na ca ghaTeta yogapacaM bIjArayoH / "na hi khabhAvo bhAvAnAM pratyayAdiSu ( satkheva) viyte| avidyamAne khe bhAve parabhAvo na vidyate" // tatparebhya utpAda ityasambaddhaM vacaH / kina"naivAsato naiva sataH pratyayo'yasa yujyate / asataH pratyayaH kasya satazca pratyayena kim"| [mAdhya. 22] kiSa-yadi nivatyo dharmo nirvateta / asthAyaM nirvartaka iti bhvetuhenumdvibhaagH| "na samAsana sadasana dharmo nivartate yadA / kathaM nirvatako hetuH" // [mAdhya. 22 na hi sato vidyamAnasya nirvartanam / nApyasato'vidyamAnasya nirvartanaM ghaTeta / nobhayAtmanaH / parasparavirodhAt / tasmAdavicArayatAmApAtasiddho'yaM pratyayapratyayivibhAgo gandharvanagaravat / ye cAmI skandhAdayaH saMskRtalakSaNA ucyante te'pi vicAryamANA niHkhabhAvA eva bhavanti / ke khabhAvairime saMskRtalakSaNA ucyante / / utpAdena sthitvA bhona ceti cet , so'yamutpAdaH kiM saMskRta utAsaMskRtaH / 'yadi saMskRta utpAdakatra yukA trilakSaNI' / [ mAdhya.4] yadhutpAdasyotpAdaprasaGgaparihArAya'athAsaMskRta utpAdaH (iSyate ) kathaM saMskRtalakSaNam / [ mAdhya0 // ] bhAkAzavadasaMskRtasa kayaM saMskRtakhabhAvatA / kizvayathA yathA saMskRtakhabhAvatayA pratIyamAnA utpAdasthitimA vicAryante tathA tathA vizIryante naam| "nirudhyamAnasotpattina bhAvaspopapadyate / yacAnirudhyamAnasta sa bhAvo nopapadyate" // [mAdhya. 52] 1 parenyo bhAva utpAdaH parabhAvaH / yuktA-khAditi shessH| vivANI-utpAvalitibhaGgAH /

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nirubhyamAno hi vidyamAnaH / tasya kavamutpattiH / bAnirudhyamAnasya bapuSpAyamANo bhAvo nopapadyate / IdRzaH kathaM khabhAvo bhavitumarhati / . tadevam, "sthitinirudhyamAnasya na bhAvasyopapadyate / yazcAnirudhyamAnastu sa bhAvo nopapadyate // nirudhyate nAniruvaM na niruddhaM nirudhyate / tayA nirudhyamAnaM c"| [mAdhya. 52-53] "utpAdasthitibhaGgAnAmasiddharnAsti saMskRtam / saMskRtasyAprasiddhau ca kathaM setsyatyasaMskRtam" // [mAdhya. 56] tasmAt"yathA mAyA yathA khapno gandharvamagara yathA / tathotpAdastathA sthAnaM tathA bhaga udAhRtaH" // [ mAdhya0 57] uktaM ca"yathA kumArI supinAntarasmin sA putrajAtaM ca mRtaM ca pazyati / tato'tituSTA mRtidaurmanaHsthitA tathopamAn jAnata sarvadharmAn // yathaiva gandharvapuraM marIcikA yathaiva mAyA supinaM yathaiva / / khabhAvazUnyA tu nimittabhAvanA tayopamAn jAnata sarvadharmAn // saMskRta asaMskRtasarvaviviktA nAsti vikalpana teSamRSINam / sarvamateSu asaMskRta prAptA dRSTigate hi sadaiva vivikA" // [ mAdhya0 vR0 5.] nanvasti pravacanasiddhametat"darzanaM zravaNaM ghrANaM rasanaM sparzanaM manaH / indriyANi, SaDeteSAM draSTavyAdIni gocaraH" // [ mAdhya0 32] naitadupapannam / kiM darzanendriyamAtmAnaM pazyati / "khamAtmAnaM darzanaM hi tattameva na pazyati / na pazyati yadA''tmAnaM kathaM drakSyati tatparAn" // [mAdhya0 32] kizva-pazyatIti hi drshnmucyte| tena dRzikriyAyogazcakSuSaH prtyaayyte| sa ca dRzikriyAyogo darzanakhabhAvasya vA cakSuSaH, atatkhabhAvasya vA, darzanakhabhAvaM tu tat izikriyAyuktameveti pazyatIti bhUyo dRzikriyAnvayayogastatra nopapadyate / atasvabhAve tu na tadanvayaH sutarAm / tasmAt......... "pazyati darzanaM maiva naiva pazyatyadarzanam / darzanaM pazyatItyevaM kathametattu yujyate" ..... [mAdhya. 33] "vyAkhyAto darzanenaiva draSTA cApi tathA hi __ . . . [mAdhya. 34] .

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"khamAtmAnaM naiva draSTA darzanena vipazyati / na pazyati yadA''smAnaM kathaM prakSyati tatparAn / [mAya* 34] yathAyam"pratIsa mAtApitarau yathoktaH putrasambhavaH / cakSurUpe pratItyaivamukto vijJAnasambhavaH" // [mAdhya0 34] sa ca nopapadyate / tathAhi"draSTavyadarzanAbhAvAdvijJAnAdicatuSTayam / nAstri" [mAdhya0 34] "cyAkhyAtaM darzanaM ghrANaM rasanaM sparzanaM manaH / darzanenaiva jAnIyAt zrotRzrotavyakAdi c"|| [ mAdhya0 35] ukaM hi bhagavatA buddhana"na cakSuH prekSate rUpaM mano dharmAna vetti ca / etattu paramaM satyaM yatra loko na gAhate // sAmagyA darzanaM yatra prakAzayati nAyakaH / prAhopacArabhUmiM tAM paramArthasya buddhimaan"| [mAdhya. vR0 35] yadapi bhagavato vacanam-'avidyAnugato'yaM bhikSavaH puruSapudgalaH puNyAnapi saMskArAnamisaMskaroti apuNyAnapi saMskArAnabhisaMskarotI'ti, tadapi krameNa vineyajanAvatAraNAya / etena-asti vastuto vijJAnAdi, yenAyaM karmakArakavyapadeza upapadyate, asati kathamidaM ghaTeta, na hi kurmaromabhiH prAvaraNamityapAstam / yasmAt "sadbhUtaH kArakaH karma sadbhUtaM na karotyayam / sadbhUtasya kriyA nAsti karma ca syAdakartRkam // sadbhUtasya kriyA nAsti kartA ca syAdakarmakaH / kArako nApyasadbhUtaH karmAsadbhAvamIhate // karoti yadyasadbhUto'sadbhUtaM karma kArakaH / ahetukaM bhavetkArya kartA cAhetuko bhavet // hetAvasati kArya ca karaNaM ca na vidyate / tadabhAve kriyA kartA karaNaM ca na vidyate // kArakaH sadasadbhUtaH sadasatkurute na tat / parasparaviruddhaM hi saJcAsakataH kutH"|| [mAdhya. 50-60] na caitAvatA mantavyaM bhAvA na santItyetadeSAM matamiti / na SayamavadhArayAmo na bhAvAH santIti, pratItya samutpannAn bAlerayamevamiti vikalpyamAnAn na SayamayamevamityupalabhAmahe / na no nAstIti pratiSedhe pravRttiH / yo tyayamevamastIti vikalpayati, tasyaiva ayamiha nAstIti viklpH| "marIciM toyamityetaditi matyA gato'tra san / yadi nAstrIti tattoyaM gRhNIyAnmUDha eva sH|| marIcipratima lokamevamastIti gRhnntH| nAstIti cApi moho'yaM sati mohe na yujyte"| [mAdhya* vR061] nairAtmyAmRtameta vicAramathanodbhavam / vikalpagaralodapravyAmohApahamadbhutam //

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1. ... "marIcikAjalakalpAnAmeSAM sAMvRtAnAmidaMpratyayatAmAtrAbhyupagamena tu prsiddhirnaanythaa| Aha ca"pratItya kArakaH karma taM pratIya ca kArakam / karma pravartate nAnyatpazyAmaH sisikaarnnm"| [mAdhya. kA. 62] tasmAttatvavicArakuzalairvicAryamANAH sarva eva bhAvA niHkhamAvA avivAtimiropahatamatinayanAnA bAlakAnA bhAsamAnAH kartA karma, gantA gamyaM, hetuH kArya, draSTA dRzyamiti parasparasApekSatAmAtreNa prasivimupagatA gandharvanagarAyante / uktaM ca "buddhAM vivicyamAnAnAM khabhAvo naavdhaaryte| ato nirabhilapyAste niHkhabhAvAzva kiirtitaaH|| idaM vastubalAyAtaM yadvadanti vipazcitaH / yathA yathA'zcintyante vizIryante tathA tathA" // [sarva0 12] tat siddham "alaatckrnirmaannkhmmaayaambucndrkaiH| dhUmikAntaHpratizrutkAmarIcyauH samo bhavaH // iti / evaM ca niHkhabhAvataiva bhAvAnAM pAramArthika rUpam "niHkhabhAvA amI bhAvAtattvataH khproditaaH| ekAnekakhabhAvena viyogAtpratibimbavat" / niHkhabhAvA ityanenopadezena nAbhinivezaH kAryo'bhAve / bhAvAbhiniveza ivAbhAvAbhinivezo'pyaminiveza iti mAlinyameva cittasya / na hyabhAvAbhiniveza iti kazcidvizeSaH / bhAvamapekSya tyamAvaH pravartate / bhAvazcatkalpanA, abhAvo'pi kalpanaiva / tadbhAva ivAbhAve'pi / kalpanAmAtre'bhinivezo'nucita eva / "zUnyatA sarvadRSTInAM prokA niHsaraNaM jinaiH / yeSAM tu zUnyatAdRSTistAnasAdhyAn vbhaassire"| [bodhi0 50 14] yastu bhAvapratiSedharUpaH, sa nirupAkhyaH khapuSpakoTimadhinivizati / asati bhAvasyaiva skhabhASe tatpratiSedhasya kaH khabhAvaH syAt / yasminabhinivezaH shobhet| tat bhAva ivAbhAvo na kazcit , ata eva tadubhayAtmA saGkIrNakhabhAvo'pi na kazcit / ata eva tadubhayapratiSedhAtmA'pi / bhAvavikalpanivandhanA yanye vikalpAH / tasmAt"na samAsana sadasana cApyanubhayAtmakam / catuSkoTivinirmukaM tattvaM mAdhyamikA jguH"|| [ sarvadarzana0 saM0 ] idameva paramArthasatyaM yacatuSkoTivinirmukam , yanairAtmyaM sarvabhAvAnAm / bhAvAzca skandhAyatanAdayaH sAMvRtaM satyam / saMvRtiH-avidyA / yathA bhUtasyAvaraNAdayathAbhUtasya prakAzanAca saMvatilcyate ukta bodhicaryAvatArapazcikAyAm 352 ca "abhUtaM khyApayatyayaM bhUtamAtya vartate / avidyA jAyamAneva kAmalAtaravRttivat" // iti / avidyA moho viparyAsa iti pryaayaaH| anayA'vabhAsyamAna saMvRtisatyamucyate / nanu-avidyAvabhAsaH satyamiti ca viruddham / satyam / athApyavitayaM rUpaM lokasyeti saMvRtisatyamucyate / yaba paramArthasatyaM tasya dvAra bhavati sAMvRtamapi vyavahArata upadezAya prabhavat , ityataba sAMvRtamapi stymucyte|

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11 "vyavahAramanAzriya paramArtho na deshyte| paramArthamanAgamya nirvANaM nAdhigamyate" [bodhi0pa0 165] anUditaM ca bodhicaryAvatArapazcikAyAm [32] "upAyabhUtaM vyavahArasalaM upeyabhUtaM paramArthasatyam" / iti / saMdatimapekSyaiva tu paramArthasvarUpaM kazcidupadezapadamAvizati / na hIdamityamityasyopadezo bhavati, kintu neti netyeva / kezoNDUkAdIni timiropahatanayanaidRzyamAnAnyatadupahatanayanairivAvidyopaplutacittabalidRzyamAnAni skandhAyatanAdInyatadupapluterbuddhainaitAni, naivaMvidhAnIti pratiSidhyante kevalam / naitAvatA kAnicidvihitAni na vA pratiSiddhAni / kalpitasya kalpanAtvajJApakamAtreNa kutra ki pratiSiddham / ki vA vastugalyA pratiSedhArham ? / vastutaH kvacitsato'nyatra / pratiSedhaiH pratiSedho'ryavAn syAt / tatparamArthatattvaM na prakArAntareNopadezapadaM bhavitumarhati / tathA cAnUditaM bodhicaryAvatArapazcikAyAm"anakSarasya dharmasya zrutiH kA dezanA ca kA / zrUyate dezyate cArthaH samAropAdanakSaraH" / [bodhi0 pa0 365] idaM cAtrAnUditaM tatraiva-'yaH punaH paramArthaH so'namilapyaH anAjJeyaH aparizeyaH avizeyaH adezitaH aprakAzitaH yAvadavikriyaH akAraNaH yAvana lAbho nAlAbho na sukhaM na duHkhaM na yazo nAyazo na rUpaM nArUpati / etena iyamapi zaGkA mandAnAmapAstA / sarveSAM bhAvAnAM zUnyatAmupapAdayataH zUnyatayA svabhAvena sarve bhAvAH sakhabhAvAH syuriti / na hi zUnyatA nAma bhAvebhyo bhitro dharmaH, yena khabhAvavatvameSAmApatet / zUnyatA tu bhAva eva / uktaM hi prajJApAramitAyAm-'na rUpazUnyatayA rUpaM zUnyam / rUpameva zUnyam / zUnyataiva rUpam / na vedanAzUnyatayA vedanA zUnyA / vedanaiva shuunyaa| zUnyataiva vedanA / na saMjJAzUnyatayA saMjJA shuunyaa| saMjJaiva shuunyaa| zUnyataiva saMjJA / na saMskArazUnyatayA saMskArAH zUnyAH / saMskArA eva tu zUnyAH / zUnyataiva tu saMskArAH / na vijJAnazUnyatayA vijJAnaM zUnyam / vijJAnameva tu zUnyam / zUnyataiva vijJAnam" / iti / [bodhi0 pa0 416] bhanena prakAreNa sarvazUnyatAM pazyata eva nirvANam / apunarutpAdaM duHkhAnAmupazamohi nirvANam / anucchinne duHkhabIje sa na siddhayet / saMkSepataH paJcopAdAnaskandhopAdAnAtmakasya jAtivyAdhijarAmaraNakhamAvasa duHkhasya sarvasya bIjamavidyA hi / sAca mAyAmayeSu bhAvadRSTilakSaNA viparyAsadRSTiH praNazyati zUnyatAdRSTyA / iyameva prajJocyate / seyaM zrutacintAbhAvanAmayI krameNAbhyAsAtpravRddhimupagatA prajJApAramitocyate / dAnapAramitAzIlapAramitAkSAntipAramitAvIryapAramitAdhyAnapAramitAbhiriyaM kamAtpravRttA. miH sudRDhamUlA avazagA ca mArANAM prabhavati sakalakalpanAjAlavigatAya samyaksambuddhatvAya / samyaksambuddhatvameva tu buddhatvam / samyaksambuddhatvAya prajJApAramitAyAM pravRttastu na kevalamAtmano duHkhaprazamanAya yatate kintu sakalaprANiduHkhaprazamanAya / yastu khaduHkhopazamanAya prayatate satu parimitasambhAraH / sadasya lezato'nuvartate khaparavibhAgaH / khaparavibhAgamapazyaMstu paraduHkhairapi duHkhI bhavet / hantAyamatiduHkhI / kiM ttH|| heyaM hi tat / na / kRpayA tu bhavadupAdeyam / yadidaM duHkhApanodanopAye pravartayanapati kalyANAya / saMyogaviyogaprabhavaM tu duHkhaM bandhAya / ukaMca bodhicaryAyAma-[330] "bahUnAmekaduHkhena yadi duHkhaM vigacchati / utpAdyameva taduHkhaM sadayena praatmnoH||" iti /

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"ni boSicitto yaH kalyANamitraM puruSaH samaskhayatvaduHkhaiduHkhI niHzeSamavivAdhiduHsonmUlanaM kurvastadupAyabhUtAmanuttarI samyaksambodhi prAtumAhitacittakhadupAyabhUtapuNyasambhArakhAnasambhArasampAdanAya dAnapAramitAdikaM sevate / dAnAdipAramitAkharUpavivekaH zikSAsamuccaye prpcitH| prAyopasaMskRtameva tu dAnAdipAramitApadamarhati, nirvANasAdhanaparikaratAM c| vinA prazayA kRtaM tu dAnAdi kevalaM lokagatAvevopayujyeta / prajJopasaMskRtaistu taiH prajJApAramitA krameNa pracayamupagacchantI pariniSpadyate / uktaMca bodhicaryAvatArapazcikAyAm-'evamete dAnAdayaH saMskRtya sammRtA api prajJAmantareNa saugatapadAdhigamahetavo na bhavanti / nApi pAramitAvyapadezaM labhante / prajJAkRtaparizuddhibhAjaH punaravyAhatodArapravRttitayA tadanukUlamanuvartamAnAstaddhetubhAvamadhigacchanti / pAramitAnAmadheyaM ca labhante' iti / seyaM dAnapAramitAdiparikaropetA prajJApAramitA mahAyAnam / imAmArUDho bodhicitto mahAyAnamArUDho mAhAyAnikaH / yadayaM sakalasattvaduHkhonmUlanAya bodhau cittamAdhAya prajJApAramitA srvsttvsntrnnnaukaamaashryte| ye punaH parimitasambhArAH kRpAvirahAt kevalaM khaduHkhopazamanAya pravRttAkheSAM yadyAnaM zrAvakayAnapratyekabuddhayAnabhedena dvividhaM tadetadRSTayA hInaM yAnam / ete punaH karuNaikamitrAH prApya prajJApAramitA saparikarAmadhigatabodhisattvapadAH paraduHkhocchedanata eva pramuditAH samadhigatabuddhabhAvA nAparaM nirvANamAkAMkSante mAhAyAnikAH / udAhRtaM cAtra vacanaM zAntidevena'mucyamAneSu sattveSu ye te praamodysaagraaH| taireva nanu paryAptaM mokSeNArasikena kim // ' iti / [bodhica0 341] sati hi khaparabhede paraduHkhApanodanAt khaduHkhApanodanasya prathamataH prAptiH / tattvadRSTau tu nAyaM vibhedaH "santAnaH samudAyazca patisenAdivanmRSA / yasya duHkhaM sa nAstyasmAt kasya duHkhaM bhaviSyati // akhAmikAni duHkhAni sarvANyevAvizeSataH / duHkhatvAdeva vAryANi niyamastatra kiMkRtaH // " __ [bodhica0 334 // 336] "ahameva tadApIti mithyeyaM parikalpanA / anya eva mRto yasmAdanya eva prajAyate // yadi yasyaiva yahuHkhaM rakSyaM tasyaiva tanmatam / pAdaduHkhaM na hastasya kasmAttattena rakSyate // " _[bodhica0 332 // 333] "taduHkhena na me bAdhetyato yadi na rakSyate / nAgAmikAya duHkhAnme bAdhetyevaM vicintyatAm // " [bo0 331] "yadA khassa pareSAM ca bhayaM duHkhaM ca na priyam / tadA'tmanaH ko vizeSo yattaM rakSati netaram // " [bo0 330] nayete parakhuHkhonmUlanAya saMsAramadhitiSThanto'pi saMsAradoSairlipyante / zUnyatAdarzanalakSaNaprasApAramitAniSThA yete / zUnyatAM bhAvayatAM ka kuto lepaH / apratiniSThitanirvANatA tu zUnyatAyAH phalam / sarvataH samuttuhaM nirvANasaudhamadhirUDhA nAmaite ye bodhicitteSvapi samatilaya mArAn samatilAya ca sadAmAmyanAgAmipadanipAtaM prApya bodhisattvapadaM samyaksambuddhisamunmUlitanikhilavikalpajAlAH

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samaSigatabuddhabhAvAH satApeSa pareSAM zreyase nirvANAvizeSamabatiSThante / uparatasakaLavikalpAnAM parAryA upadezAH karSa syuriti nAzapam / kulAlacakrabhramaNanyAyena pUrvapraNidhAnavazAttadupapatteH / bodhicaryAvatArAdiSvayamoM vyaakhyaatH| bodhyartha pravRttasya mahAyAnamArUDhasya padepade prasajatAM mUlA. pattibhedAnAM kharUpaM, mArabhedAnAM kharUpaM, tatpratirodhakopAyAnAM kharUpaM, sapadi mahAyAnamAroDhumasamarthasya bodhi prAryayamAnasya bodhipraNidhicittasya kharUpaM, tasya sAdhanaprakArabhedazcetyAdyanekamiha vakavyam / bhanavasaro'yaM vistaraseti virmyte| udyotakarabhaTTAthaiH prAstAstarkazarAH zitAH / manye patantsanAvidhya zUnyavAdaviyattalam // vijJAnavAdinastvevaM manyantevijJAnavAdimata- dve satye samupAzritya buddhAnAM dhrmdeshnaa| snggrhH| bAhyo'rthaH sAMvRtaM satyaM cittamekamasAMvRtam // bAhyarUpatayA'bhAti tacittaM paramArthasat / saMvRtigrAhi kiMvA'nyadyadi cittaM ca sAMvRtam // jagadAndhyaM prasajyeta tasmAttanmAtramiSyate / tattu cittaM vasaMvedyaM khenaiva khaprakAzanAt // pUrvapUrvapratyayakaM pratikSaNavinazvaram / nirantarasamAbaddhasantAnakramasaGgatam // sarvaprANibhRtAmetazcittamojAyatetarAm / tacca santAnabhedena pratisattvaM prabhidyate // vyapetakalpanAjAlaM nirmalaM viduSAM tu tat / vAsanArUSitaM tattu kalpanAmirupaplutam // AbhAtyaviduSAmevaM nIlapItasitAtmanA / anAdicittasantAnamanyAnyadanuvartate // tatsyAdAlayavijJAnamahaGkAropalakSitam / yattatpravRttivijJAnaM nIlAdyAkAracitritam // tadetadubhayaM cittAdvastuto nAtiricyate / vAtavegasamutkSiptAstaraGgA iva toydheH|| asmAdAlayavijJAnAdvAsanAparipAkataH / idaM pravRttivijJAnaM mAnAkAra prajAyate // ukaMca lAvatArasUtre-[50] "opAntarajalasthAnIyAdAlayavijJAnAt pravRttivijJAnataraGga utpdyte|" tatraiva / [1] "taraNA yudadhairyadvatpavanapratyayeritAH / nRtyamAnAH pravartante vicchedazca na vidyate // AlayodhastathA nityaM vissypvneritH| citraistaraGgavijJAnairnRtyamAnaH pravartate / nIle rakte'tha lavaNe zaGke kSIre ca zArkare / ...... // nacAnye na ca nAnanye taraGgA dhudadhermatAH / vijJAnAni tathA sapta cittena saha sNyutaaH|| udadheH pariNAmo'sau tarazANAM vicitrtaa| AlayaM hi tathA cittaM vijJAnAkhyaM pravartate // " iti| AbhyantaraM cittameva niilaayaakaaryogtH| bhUtvA pravRttivijJAnaM vyavahArAya kalpate // tasmAdAbhyantarA eva nIlapItasitAdayaH / bAyA ivAvabhAsante khadhIbhyo'nye na caiva te // ukaMcAcAryadharmakIrtinA"sahopalambhaniyamAdabhedo nIlataddhiyoH / bhedazca bhrAntivijJAnairdazyatendAviSAdvaye // " "yadantayitattvaM tadahirvadavabhAsate" iti / [sarvadarzana0 13]

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picAyA~ vinaTAyAM vinaSTe vAsanAre / prAtyaprAhakabhAvApipariyomavivarjitam // .. : - ahahArAparAmRSTaM cittaM tiSThati nirmalam / tasmAcittAjagatyasminAnyatkiyana viyate // cittamekaM tu tatsalaM pAramAna kIrtitam // iti / sapAcokaM lahAvatArasUtre"puralaH santatiH skandhAH pratyayA annvskhyaa|prdhaanmiishvrH kartA cittamAtraM vadAmyaham" // iti / [bodhica0484] yadIritaM mahAyAnaM tadeSAmapi sammatam / bodhisattvaikasaMprApyaM zreSTha nirvANaparvaNi // yattaduddhapadaM prokaM tadapyeSAmabhIpsitam / asminvijJAnavAde naH pratibhAti dvayI gtiH|| vijJAnasya khabhAvavet yA'sAvajaDarUpatA / jaDAnAM tattvato'bhAvAta kamAyAvRttirucyate // tamisvabhAvatA sicyA prAptA mAdhyamikI gtiH| vijJAnAdvayabhAve tu sAdhite lbdhsNshryH|| kSaNabharavivAdena patedupaniSatpade // yadyapyayametAvatA nibandhena viracitaH saugatasamayopanyAso na (tattvasaGgraha) nibandhazarIravimarzapadamadhirohati / nibandhazarIravimarzastu sAkSAdiha sAtaH / tathA'pyayaM (tattvasaGgraha) nibandhaH parasamaukanirasanapradhAno na prakAzayati saugatasamayaprakriyAm / avijJAtasaugatasamayaprakriyasya nAyaM nibandhaH khazarIraM samyagAviSkartu prabhavatIti pAramparyamupayogamamisandadhAnairayamasmAbhirAhato lekhavistaraH / asya nibandhasya pradarziteSu triSu pakSeSu (sarvAstitvavAdavijJAnavAdazUnyavAdeSu ) kasmin pakSe hArdamityetadvicAryam-tatra sarvAstivAdastu pratikSipto bAhyArthaparIkSAyAm / AzrinibandhasyAsya tastu vijJAnavAdaH / sambhAvyataitAvatA vijJAnavAde hArdamiti / vacanAni ca tAtparyam / tadabhivyajakAni tatra tatra dRzyante / tathAhi-aupaniSadAtmaparIkSAyAm"teSAmalyAparAdhaM tu darzanaM nityatoktitaH" [ 123 ] iti mUlam / asya vyAkhyAnam"alpAparAdhamiti / jJAnamAtrasya yuktyupetasyAbhyupagamAt / kimiti tatrAparAdha ucyata ityatrAhanityatokita" iti / lokAyataparIkSAyAm-"nahi jJAnaM yukaM kAyAtmakaM tava" iti mUlam [535] masa vyAkhyAnam-"mama tu yukaM vijJAnamAtravAdinaH, AlayavijJAnakhabhAvatvAtkAyasya" iti [537-8] "advayajJAnapakSe tu nAyaM hetuH prasiddhyati" [537-20] iti ca mUlam / bAhyArthaparIkSAyAm "vivAdAspadamArUDhaM vijJAnatvAdato manaH / advayaM vedyakartRtvaviyogAtpratibimbavat // " iti mUlam [581] asya ca vyAkhyAnam-"vedyakartRtvadvayaviraheNAdvayamiSTam-na tu sarvathA'bhAvAdityartha" iti / tatraiva samanantarazlokavyAkhyAne-"kathamadvayaM sAdhyatveneSTam-kiM bhAsamAnasya nIlAthAkArasya jJAnarUpasya cAnubhavasiddhasyAbhAvAt , kathamidaM nAma yojyate / tapAsati sarvabhAvaprasaGgAt / atra vaktavyam / na sarvobhAvo yasmAt khavyatirikasya prAtyasya pRthivyAdeH khalakSaNato. 'sattvAt, santAnAntarasya tu prAtyarUpeNAbhAvAt prAhyAkArazUnyaM, tadapekSya prakalpitaM tu yadizAnasa kartRtvaM vijAnAtIti vijJAnamiti kRtvA tasyAbhAvAt prAhakAkArazUnyam , natu vijJAnakhalakSaNasApi sarvasya sarveNAbhAvAt / tathAcokam-"nIlapItAdi yat jJAne bahirvadavabhAsate / tatra satsamato mAkhi vizeyaM tattvato bahiH / tadapekSA ca saMvittamatA yA kartRrUpatA / sA na satyamataH saMvidadvayeti

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15 vibhAvyate" iti / evaM ca kRtvA prajJApAramitApAThaH sunIto bhavati -- " vijJAnaM vijJAnasvabhAvena zUnyaM lakSaNazUnyatAmupAdAye 'ti / tatraivottaratra - "vijJaptimAtratAsiddhirdhImadbhirvimalIkRtA / asmAbhistaddizA yAtaM paramArthavinizvaye // " iti mUlam / [582] sarvajJaparIkSAyAm " etaca sarva bAhyArthasambhave codyamavatarati vijJAnavAdanaye tu dUrIkRtAvakAzametat" iti / [ 565 ] tatraiva "nirAkArAdicintA tu sarvajJe nopayujyate / yathA hi bhavatAM jJAnaM kvacidarthe tathA param // " iti mUlam [935] asya ca vyAkhyAnam--"yeyamasmAbhirvijJAnavAdasthitairnirAkAracintA'kAri" iti / [936 ] -- teSveSu vacaneSu yadetadvacanamaupaniSadaparIkSAyAM khalpAparAdhamityAdi tadvyaktamavagamayati vijJAnavAdam / yadidaM vacanaM lokAyataparIkSAyAm - 'mama tu yuktaM vijJAnamAtravAdina' iti, tanna kasyApyanuvAdarUpatayA pravRttaM yenAsya parahArdaparatA sambhAvyeta / kintu lokAyatamatapratikSepAtpravRttaM mametyaparokSa nirdezagarma gamayati vijJAnavAde hArdaM nibandhasya / advayajJAnapakSe tviti dvitIyaM vacanaM tu tadanubandhitayA tathaiva / yaccedamaparaM vacanam -' ( vajJaptimAtratAsiddhidhamadbhirvimalIkRtA / asmAbhistaddizA yAtaM paramArthavinizvaye / / ' iti, atrAyamasmAbhirityaparokSanirdezaH paramArthavinizcaya iti nirdezazca vijJAnavAde hArda gamayati / vijJAnamapyaparamArthaM mAyAmayamiti mAdhyamikAH / apAkriyate ca bAhyArthasyeva vijJAnasyApi zUnyatvaM mAdhyamikAbhitam / "vivAdAspadamArUDhaM vijJAnatvAdato manaH / advayaM vaidyakartRtvaviyogAtpratibimbava" diti vacanena / vivaraNaM cAsya - " vaidyakartRtvadvayaviraheNAdvayatvamiSTam natu sarvathA'bhAvene" ti / idameva samanantara zlokavyAkhyAne -- " kathamadvayaM sAdhyatveneSTam, kiM bhAsamAnasyetyAdinA pranthasandarbheNa dRDhIkRtam -- tatrahi nIlAdyAkArasya jJAnarUpasya cAbhAvAnnAdvayatvaM siSAdhayiSitaM cittasya, kintu pRthivyAderghAhyalakSaNasyAbhAvAt tata eva prAhyalakSaNasApekSasya grAhakasyApyabhAvAt grAhyagrAhakadvayarahitatvameva ! siSAdhayiSitamadvitIyatvaM cittasya, ata eva ca prAtyagrAhakadvayalakSaNaviraheNa vijJAnasvabhAvazUnyatA * vijJAnasyocyate natu sarvAtmanA vijJAnasvabhAvavirahAt, svasaMvedanakhabhAvasyAnapAyAt / iyameva tu svasaMvedyatA -- khapratyayebhyo jaDavyAvRttatayotpattiH / mAdhyamikA hIdRzamapi khabhAvaM na manyante / ataH zUnyaM cittamAcakSate bAhyavat / bodhicaryAvatArapazcikAyAM prapazcitametat / prasanne nirUpayiSyAmazcAnupadamidam / ata eva cAdvayamiti nirdezakhArasyam, anyathA zUnyamityeva nirdizyeta / yAni ca vacanAni sarvazaparIkSAyAM tAni vijJAnavAdAzrayamukhena sarvajJasAdhanAya pravRttAni vijJAnavAde hArdamavagamayanti / idaM ca vacanamArambhe- 'etena cittamAtrAtmaka eveti darzayatI 'ti [14] / idamatra brUmaH / ayaM hi nibandhakAro nairAtmyabodhanaikAntAM saugatasamayasaraNiM niSkaNTakI sukhapracArAmAdhAtukAmastatra pravRddhAn kApilAdivAdakaNTakAn sudUramekaikazo nirasyati / vAdAcaiSAmayathAvatpratItyasamutpAdAvabodhanaikAntAH skandhadhAtvAyatanAnAM yathAvasthitasvarUpAvabodhanapathe kaNTakAyante, AtmavAdaveSAM nairAtmyAvabodhanalakSaNe naiHzreyasamArge, iti sAkSAtpratikUlAH / tatsaugatasamayaM saMrakSatA svasamagasvarUpAvabodhanamina pratikUlanirasanamapi prathamaM kartavyaM nAma / nibandhe cAsmiMstatra tatra

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pratipakSanirasana iva na khasamayaprakriyAvabodhanasamAdaro dRzyate / na hi skandhAyatanAdayaH pratIlasamutpAdA niruupitaaH| na vA prtiitysmutpaadtaaprkaarH| na vA cittcaittvibhaagH| na vA niHzreyasamArgaprakriyA / tadasya nibandhasya ye sAkSAdvirodhinaH prakRtyAdivAdAH kApilAdayaskhabhirasana eva paramaM tAsamiti nidhIyate / ata evAyaM paraiH saha tatra tatra vivadan vaibhASikasautrAntikAdInAtmIyeSu gaNamana prativadati / tathAhi lokAyataparIkSAyAm 'ye ceha sudhiyaH prAhurapratiSThitanirvRtIn / jinAMstadyAnaniSThatvaM yAnayoSa pracakSate // tAnpratyayamasiddhazca' iti [539] / ayaM ca mAdhyamikAnuvAdaH / tathA zrutiparIkSAyAm'pratisaGgyAnirodhAdeH prasiddhA sAMkRtatvataH' iti [730] / idaM ca sautrAntikanayAzrayaNena / 'na ca nAzAtmakAviSTau nirodhau sAsravairyataH / ......plavante'lIkamAninaH' iti [730] idaM ca vaibhASikamatAzrayaNena / sthirabhAvaparIkSAyAM vyAkhyAturidaM vacanam-'ato'syAmeva sviramAvaparIkSAyAM sakalazAstrArthaparisamAptirbhavatItyuktaM bhavati' iti [131] / anena vacanena asya zAnasya prakRtyAdivAdalakSaNaparamatanirasana eva paramaM hArdamiti spaSTaM gamyate / kSaNabhaGgaprasAdhanenaiva parAbhimatAH prakRtyAdivAdAH parAstA bhavanti / paramataprakRtyAdinirasanameva anena zAstreNa cikIrSitamiti hi tadAzayaH / nibandhazarIraM sarvato vimRzya pazyatAM spaSTaM vijJAyeta prmtnirsnlkssnnvaadaikprtaa| paramatanirasanazeSatayA tu khamatamapi kvacittvacidgamyate / anayA zailyA tu vijJAnavAda eveha prastuta iti / abhijJAH katicana nibandhakAramimaM khAtatrikamAdhyamikamAcakSate / syAdevam / kintu nibandho'yaM khAtantrikamAdhyamikamatamavalambya pravRtta iti tadA nizcetuM zaknumo yadA khAtantrikamAdhyamikaprakriyA prakAzakakhabhAvavijJAnamAtrapAramArthyavAdamanusaratItyetadavagacchema / prakriyApradarzakaprakaraNagranthastu na kazcidupalabdhaH / prakAzaikalakSaNavijJAnapAramArthyavAdAdi yadihoditaM tadyogAcArANAmavipratIpam / mAdhyamikayogAcAroyaM zAntarakSita iti pare / ya eva khAtantrikamAdhyamikAsta eva mAdhyamikayogAcArA ityapi vyavahiyante utAnye ? / nAgArjunasya bhUyasA prasajhApattimukhenaiva paramatAdvinivarlsa khamatamavagamayato lezato'pi saraNimanullaGghamAnA AcAryabuddhapalitacandrakIrtipramRttayaH prAsanikamAdhyamikAH prayante / ye tu bhAvavivekaprabhRtayo madhyamakamArgamupagatA api tarkakauzalAmimAnaprahaprastahRdayAH khAtabyeNa prayogameva puraskRtya prativAdinirasane pravRttAsta ete khAtanikamAdhyamikAH / kimanya eva kecit kramAdaMzataH parigRhItayogAcAraprakriyA mAdhyamikayogAcArA iti vyavahiyante / kA vA teSAmasAdhAraNI prakriyA'smitibandhe ? / naikA'tra naH pratibhAti / tadatra nirNayapade prakriyAmijJAH pramANam / saugate samaye tAvanmatibhedo mahAnmithaH / tattanmatAnusAreNa nibandhA vividhAH sthitaaH|| teSAmiha pracArastu lezato'pi na vidyate / vaibhASikAdayo ye tu catvAraH prathitA iha // teSAM nibandhA apyadya durlabhA eva naH khalu / praluptA bahavaH kecitpratikRtyAttajIvanAH // dvitrANi yAni labhyAni durlabhAnyapi tAni naH / kaciyadi syAtskhalanaM paNDitaiH pratibodhyatAm //

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17 prakRlAviparIkSAminibandho yo vijRmbhate / tasyAsya tattadaMze' sAraH saMkSipya dayate // keSAM tattvAnAmiha saGkaho yadayaM nAmnA tattvasaGkahaH prathate ? / saugatasamayasiddhAnAm / manu na pacaskandhAH padAryAH pradarzyante, na vA''yatanAni, na vA dhAtavaH, na vA mArgaH, saarvicaarH| / kathamiha tattvAnAM saGgrahaH / satyam / apyavagataikhAdUpyeNa praNazyati mohabIjama vidyA ? / na / atha kathaM tAni tattvAni ? / tAdUpyeNAvagatAni na tattvata iti cet / kAni tattvaM teSAm / pratItyasamutpAdatA, kSaNabhaGguratA, khalakSaNatA, nirAtmatA ca / na caitAni tattvAni dRSTamAtreSu skandheSu, nirUpiteSu vA skandhAyatanAdiSu lakSaNataH, prapazciteSu vA'vAntaraprabhedena, bhavantyavadhRtAni / nApyanavagatapAramArthikApAramArthikavibhAgeSu teSu / tarhi tAnyeva mukhyAni, tattvamiti vyapadezaM ca tAnyevArhanti yaiH prakArairavagamAdavidyA praNazyet , tAni ca nairAtmyAditatvAni parIkSekasa. madhigamyAni / parIkSAyAM pravRttasya tu bhavati vipratipattiH-kiM sAtmakAni uta nirAtmakAni, kimanugatarUpANi uta khalakSaNAni, kiM sthirANi uta bhahurANi, ki pratItyasamutpAdakhabhAvAni uta prakRtipuruSAdisApekSANi, kimetAni sarvANi paramArthabhUtAni uta neti / mUlaM ca vipratipattiSu lokavAdA vAdivAdAzca / aduSTaistu tarvicArayataH prazAmyanti viprtipttyH| prakAzante ca nairAtmyAditattvaranAni / tadidamabhipretyaiva cAyaM nibandhakAro niHzreyasArthinAM tAni tattvaratnAni parIkSAmukhe. nAvagamayanivandhamenamakarot / tasmAdayaM tattvasaGgraha iti mukhyAmAkhyAM labhate / / tatra nirAlambanavijJAna- yadbAhyArthaparIkSAyAM vijJAnaM vastu varNyate / maatrpaarmaarthym| tatsaiva sArabhUteti tatsAre dRSTirapyate // yo'yaM vyavahAro bhUtabhautikAdyAzrayaH sa sarvaH sAMvRtaH, na prmaarthH| yadamI na paramArthA bAyAH padArthAH / tathAcoktam 'bAyo na vidyate tyoM yathA bAlairvikalpyate / vAsanAlaNThitaM cittamAkAraM pravartate // ' yadyevaM pramANaprameyavibhAgAsambhavAt sarvavyavahArocchedaH / naitat / upapadyate hi cittamAtreNa sa vibhAgaH / katham / kathaM vA bAre'rthe styuppdyte|graahyo bAyo'rthaH prameyaM pramANaM cittamiti / bAyo prAya iti vyAhatam, natyasambaddhasya grahaNam / naca sambandhakhayorarthavijJAnayo yAbhyantarayoH kadhidati / sambandhastu tAdAtmyamutpAdyotpAdakabhAvo vaa| prathamastu neti vyakam / na dvitIyaH, nahi vihAnenAryasyotpattiH, na cArthena vijJAnasya, sa hi khakhapUrvasamanantaravijJAnahetujaH / nanu samanantaramAtreNa na pratyayasampattiH / nIlapItAdivijJAnavaicitrye hi pratyayakoTau pravizati bAyo'rthaH / tahIndriyamapi tati syAttasyApi praatytaa| nanu bAhyo'rthaH khaM rUpaM nIlAdhAkaraM vijJAnerSayadbhavati vaicitle heturiti prAyatA bAyasa / anyAkArasthAnyatrArpaNamiti tu durghaTam / nayAzrayamapahAyAnyatApasaredAkAro'yam, navA'pasArayedvibhajyAtmano niilaadiraashryH| nanu saaruupyaapaadnmrpnnmucyte| ayaM bAyo nIladiH sarUpaM nIlaM ghaTayati vizAne / tabalIkAH syurAkArA jJAne samAhitAH / vaiSamyAt pAyAkArataH, citrAvaraNe vidyamAnA yAkArA nIlAdayo'nyAnye / jJAnasa tvekatayA tadananyAnAM jAnAkArANAmekataiba pAcyA / na bAkhAkArabahutvanivandhanaM bahutvam / jnyaanbhutvaaptteH| yathA pAyo na tavA'yamAntarAkAra ilalIka eva bhavet / sarvathA sArUpye jaDatA ca prasajyeta / tadalIkAnAmevAkArANAmantate prAtyatA

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18 prApteti na samIhitArthalAbhaH / sArUpyApAdakatAlakSaNaM prAhakatvamantato bhAUmeveti na mukhyamapi / bAhyArthavAdinA'pyevaM prADhyatAnirvAhAya vijJAnasAkAratve AzrayaNIye vijJAnAkAravaicitryeNaiva pramANaprameyavibhAganirvAhe kRtaM bAhyenArthena / anAzritya vijJAnasya sAkAratAM bAhyArthasya prAtyatvavarNanaM sutarAM ma ghaTate / asambandhAt / zAnAkAravaicitrye ca pUrvapUrvavijJAnagatA zaktiH pUrvapUrvavijJAnavaicitryodbhAvitavAsanAparipAkalakSaNA kAraNamiti kAdAcitkatvopapattirAkAravaicitryasya / anAditvAcca bhavacakrasya nAnyonyAzrayaNaprasaGgAvakAzaH / tadvijJAnameva vAsanAvaicitryAnnIlapItAkAramavabhAsate / na bAhyo nIlAdiH paramArthaH / sahopalambhaniyamAca nIlAdirAkAro vijJAnAdabhinnaH / tasmAt - yo'yaM nIlAdyavabhAsaH sa vijJAnAvabhAsa eva / nanu kathametat ?, grAhakeNa hi prAyAdanyena bhAvyam / tatsaMvittAvasaMvitteH / maitat / aprasiddhopalambhasya nArthavittiH prasiddhyati / anubhavo grAhako na prakAzate grAhyastu kevalaM prakAzata iti vipratiSiddhaM vacanam / grAhyasya prakAzo hyanubhava eva sa cAyamajaDAtmA na prakAzata iti vyAhataM vacaH / jaDasya tvarthaprakAzakatA naivopapadyate / tasmAt - ayaM nIla ityAdijApradvijJAnaM svAna vijJAnavat svAvabhAsamAtram / bahirvadavabhAsastu vAsanAviparyayakRto bhrama eva / nanu - anenedamuktaM bhavati - vijJAnaM grAhakAntaranirapekSaM prAhyAntaranirapekSaM svAtmAnaM svasmAdabhinnamAkAraM ca gRhNAtIti / idaM cAnupapannam - ekasyaiva kartRkarmakriyAtmatAnupapatteH / satyam / na vayamAtmasaMvedanatAM prAprAhaka bhAvalakSaNAM brUmaH / kiMtu -- "vijJAnaM jaDarUpebhyo vyAvRttamupajAyate / iyamevAtmasaMvittirasya yA'jaDarUpatA // kriyAkArakabhAvena na svasaMvittirasya tu / ekasyAnaMzarUpasya vairUpyAnupapattitaH // tadasya bodharUpatvAdyuktaM tAvatkhavedanam / " [ 559 ] prakRtyA prakAzAtmatayA nabhastalavartyalokavadvijJAnaM samutpadyate khapratyayebhyaH / etatkhabhAvataivAsyAH svasaMvedanatA seyaM vijJaptiH / svAnanyanIlAdyAkArA ca pUrvapUrvavAsanAparipAkAtsamupajAyate iti taivAkArairupalakSitA prakAzamAnA svasaMvedanarUpaiva / iyAMstu vizeSaH -- ye punarete nIlAdyAkArA aparamArthA nAma te, anAdyavidyAmUlabAsanA paripAkakalpitasvAt / tat abhUtAnAmeSAM saMvedanakarmatvasya sutarAM na prsnggH| "abhUtamAkAraM bettIti vyapadizyate vibhramAt, nahi tattvena vetti, nirviSayaM hi tat" / [ 573 ] ukaM ca "abhUtakanakAkAzazuddhibadbuddhiriSyate / " iti [ 572 ] tathAca prAhyagrAhakabhAvarahitA nabhastalavartyalokavatkevalaM prakAzasvabhAvatayA svasaMvedanasvabhAvA vizaptiriti naikasya kartRkarmakriyAtmatAprasaGgaH / nanu tarhi prAprAhakabhAvarahitatayA niHsvabhAvatayA zUnyatAprasaGgaH / syAnAmaivaMrUpA zUnyatA / hanta mAdhyamikAbhimataH sarvazUnyavAda evAdRtaH syAt / yat vijJAnamapi niHkhabhAvaM zUnyamiti paryavasitam / naitat / asatyapi lokato'vagate grAhyagrAhakasvabhAve yaH svasaMvedanalakSaNo vijJAnasvabhAvaH prakAzalakSaNa: "iyamevAtmasaMvittistasya grA'jaDarUpate" tyuktaH, sa tmastyeveti na sarvAtmanA nairAtmyamiti na sarvAtmanA zUnyatA / yenAdRto vijJAnapakSaH parityo bhavet / ayamapi khasaMvedanasvabhAvo neti tu mAdhyamikApresaraH / tathAca bodhicaryAvatArapazcikAyAM vijJAnavAdanirasanaprakaraNe- " na punarasmAbhiH karmakartRkriyAbhedena jJAnasyAtmaprakAzanamiSyate, ekasma

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19 sataH karmAdikhabhAvasyAyogAt / tala kriyAdimedena dUSaNe'pi na kiniSitamasmAkaM syAt / khahetujanitasyAtmaprakAzanasyAnupaghAtAt / iti nAtmasaMvedane pratipAditadoSaprasAH / taduktam-"vizAnaM jaDa. rUpebhyo nyAvRttamupajAyate / iyamevAtmasaMvittistasya yaa'jddruuptaa| kriyAkArakabhedena na saMvittirasya tu / ekasyAnaMzarUpasya trairupyAnupapattita iti" ityantena vijJAnavAdinAM matamanUdha, matrocyata ityA. dinA nirassate-"matrocyate-kriyAkArakabhedena vyavahAraprasiddhaM zabdArthamapigamya dUSaNamuktam , khasaMvedanasa tadaryAmidhAyakatvAt / yadi punardoSabhayAlokaprasiddho'pi zabdArthaH parityajyate tadA lokata eva bAdhA bhavato bhaviSyati / itthamapi na paramArthasiddhiH / tathAhi-hetupratyayopajanitasya prativimbasveSa niHkhabhAvatvamuktam |(maadhymikaiH samarthitamityetat)tathAca sutarAM na khasaMvedanaM vijJAnasya / na cApi aDakhabhAvatA mAdhyamikavAdinaM prati kasyacitsiddhA, yena aDavyAvRttamajaDaM khasaMvedanaM syAt / tato niHkhabhAvatayA na kathaMcidapi na khasaMvedanasiddhi"riti / tat siddham"vivAdAspadamArUDhaM vijJAnatvAdato manaH / advayaM vaidyakartRtvaviyogAtprativimbavat // " [ta. 581] ayamatra saGgraha - seyaM vijJAnadhArA gaganatalagatAlokavatvaprakAzA nAnAkArAvabhAsA sphurati bahuvidhA khApravadvAsanAtaH / grAhyatvaprAhakatvadvayarahitatayA jJaptimAtrA'dvitIyA : sUte seveyamekA vyavahRtimakhilA khAnyavAhyAnapekSA // gRhNAti jJAnamaryAniti jagati mato grAhakatvakhabhAvaH saMvRttyaiva pravRtto natu viSayitayA vastutastena zUnyam / nApyAtmaprAhakaM tatparamajaDatayA khaprakAzaikarUpaM taJcAvicchinadhAraM pravahati satataM sattvabhedAdanantam // prlokmyvsthaadi| lokAyataparIkSAdau vistareNopavarNitam / paralokavyavasthAdi prasaGgAdiha varNyate // yadyapi kSaNabhaGgura vijJAnam / athApi na paralokavyavasthAyAna vA bandhamokSavyavasthAyA bhagaH, na vA kRtnaashaakRtaabhyaagmaapaatH| na vA smRtyaadynuppttiH| niyatakAryakAraNakAnAthavicchinavijJAnasantAnasampattirhi ghaTayati sarvam / tathAhi-pratipudgalaM vijJAnasantAnamanyAnyat, tatra pUrvapUrvavijJAnamuttarottaraM vijJAnamupanibabhAtIti santAnasampattiH / seyaM santAnasampattirna janmamaraNamAtrAvadhikA, bena paralokavAdoparodhaH syAt / janmanaH prAkpazcAdapyanubaddhavijJAnasantAnasambandhA hi saa| yathA.jIvator3a nuvartamAnaM vijJAnaM pUrvapUrvavijJAnahetukamanuvartate tathaiva garbhAdAvAdivijJAnamapi pUrvapUrvakramopanipatitacita. hetukaM hi bhavati / kAdAcitkena tu sahetukena bhAvyam / deha evAyaM heturiti tu durvacam / nahi khasya bA parasya vA deho vijJAnarahito dRSTaH, yenAsya vijJAnahetutvaM vakuM zakyeta / nahi yugapapalanamAnayomiyo hetuhetumadbhAvo bhavet / yA beniyasakAtasampajassa dehasa rUpAdivijJAnavaicitryahetuto.

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pagamyate sApApAtataH / khAnAdAvatadapekSatayaiva taduGgayAt / vAsanAvAsitavijJAnAnAmeva tatra hetu. tA sTeti sarvatra teSAmeva hetutA samucitA / vAsanAveSTitaireva pUrvapUrvavijJAnaruttarottaravijJAnotpAde sthite maraNakAlika vijJAnamapyanapetavAsanatayA vijJAnAntaramutpAdayedeva pazcAdapi / tabedaM manovijJAnaM vividhapAsanAdhyAsitaM janmanaH pUrva maraNataH pavAdanubaddhasantAnakramamevetyanAthanantaM vijJAnasantAnamiti sikham / ataeva stnpaanaadiprvRttyuppttiH| Ahaba"mibadehAzritasve'pi tdvishessaanusaartH| ekasantatisambaddhaM prAcyajJAnaM prabandhavat // api ca stanapAnAdAvabhilASe pravartate / udvega upaghAte ca sadyo janmamRtAmapi / tanAmasaMkhavAbhyAsavAsanAbalabhAvyasau / teSAM vikalparUpatvAdvikalpa iva samprati // yabhAmasaMstavAbhyAsavAsanAparipAkajaH / vikalpo vartate teSAM tatprasiddha bhavAntaram // " iti [ta. 543] yA ceyaM vijJAnasantateranAdyanantAyAH kAcideva varSazatAdhavadhirUpA maryAdAvyavasthA saiva paralokaH pUrva iheti ca vyavasthApyate / na vijJAnasantateranyaH paralokaH / mAhaca__ "kAciniyatamaryAdAvasthaiva parikIrtyate / tasyAzcAnAdyanantAyAH paraH pUrva iheti ce"ti [ta. 523] tarAtmyavAdepi paralokavyavasthAyA na kaapynuppttiH| yastu bandhaH klezamalopazleSalakSaNo rAgAdikRtaH pUrvapUrvakAraNopanipAtenottarottaramanukSaNamutpadyamAno'nuvartate sa bandhazcittasya / vidyayA tadapagamena yA nirmalatA cittasya sa mokSaH / mAhaca "kAryakAraNabhUtAzca tatrAvidyAdayo matAH / bandhastadvigamAdiSTo muktinirmalatA dhiyH||" . "cittameva hi saMsAro rAgAdilezavAsitam / tadeva tairvinirmuktaM bhavAnta iti kathyate // " [ta. 184] manu citta naikam , pratikSaNabhaGguraM hi / kiM tAvatA / yo baddho na muktaH saH, anyastu baddho'nyastu muktH| satsam / anAyanante'smiMzcittasantAne avidyArAgAdivAsanAvAsitebhyaH khakhapratyayebhyaH pUrvapUrSebhyacittAnyuttarottarANyutpadyante klezamayAnyeva / lezamayateyaM bandha ucyate / yadA ca dAnAdikuzalaparamparayA prazAniSpattikhadA'vidyAvAsanocchedenApagataklezamalamata eva nirmalaM cittamutpadyate pUrvapUrvapralobhyaH, seyaM nirmalatA muktirucyate / tadevaM khakhakAraNakramopanipAtaniyatakAryapravAhamanAtmaka pratItyasamutpAdamabhyupagacchatAmanyo baddho'nyo muka iti tu na dUSaNam / yassaikaH kartA mokA sAtaletASaNam / ahamidaM karombanenedamanubhavAmIti tu amaH / santAnaikyAropamUlakastu kamopabahAro'pi / taMva, avidyAmUlakavyavahArakRtamatAtvikaM kimapyAzritya yeyamAzaGkA-kapa. meko papyateparala mucyate karotyiko bhuDhe cApara zati, sA bhAntAnAmeva / ata eva kRtanAzAhatA.

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yaliva hi santAne AhitA karmavAsanA / phalaM tatraiva babhAti kArpAle rakatA yathA / tat kRtaM na naSTam , yadutpAdayatleva phalam / paripAkApekSA tvnysaapyslev| ekasiNityAtmanIti tu paraH / vayaM tu santAna iti vizeSaH / ata eva na smRtynuppttirpi| ye tu vedAntiko vijJAnamAtravAdamAzrayanto'pi kSaNabhAratve vidviSyanto vidiSyantazca pratisatvaM bhede nityamekamavitIyaM sakaLavivartopAdAnaM prakAzaikakhabhAvaM vijJAnamabhyupagacchanti / na taiH saha vijJAnalaspe vivAdaH / nirIkatAdi tu tadabhimataM na ghaTeta / tathA sati niilpiitaavidhiivaicitryaanupptteH| bandhamokSavyavasthA pana ghaTeta nityassaikakhabhAvasya tadvibhAgo hi durupapAdaH / asmAkaM ca vijJAnasantAnAnanlena saMliyAsaMkliSTavibhAgena tdupptteH| 'uktaMca "saMkliSTA ca vizuddhA ca samalA nirmalA ca sA / saMkliSTA cevenAso muktAH syuH sarvadehinaH / vizuddhA cegavenAsau vyAyAmo niSphalo bhavet // iti // " [124 ] niSphalazcAsminpakSe yogAbhyAsaH, tattvajJAnasya nityavijJAnAtmakharUpAdaminatvena nisasiddhata. yA'sAdhyatvAt / tadasa. bhimata eva vijJAnavAdaH samIcIna iti / idamiha naH pratibhAtimataM dUSayatA'nena niyavijJAnavAdinAm / nIlapItAdivaicitryAnupapattipradarzanam // asthAna eva racitaM hArda tasya tvajAnatA / vaicitryAcittavRttInAM tadaicitryaM hi jAyate // triguNAyAH pariNatizcittamarthena saGgatam / arthAkAramanuprApya vRttibhedaM prapadyate // tatastu jJAnavaicitryavyavahArasamudbhavaH / nisaM vijJAnamAtmA yaH sa guNebhyasta bhidyate // guNAnAM yattu vaicitryaM kathaM syAdAtmadUSakam / bandhamokSavyavasthA tu vyavahArasamAzrayA // cittavRttivizeSatvAtattvajJAnasya sAdhyatA / tanmanye dUSaNaM naitatpareSAM pakSamAvizet // nairAtmyadRSTiM raDhayazreyasasukhAvahAm / AkSapAdAyabhimatAnAtmavAdAnprazAmayan // yAH parIkSAH samakarot tAsAM sAravivecane / vAcAM vistAra eva sAditi matvA viramyate // prakRtyAdiparIkSA pratiSThArahitAsu naH / pratyarthinAM pramathanAnAnyaH sAraH prakAzate // bhAsAmapi parIkSANAM prakAzyeta ydaa''shyH| anya eva nibandhaH syAt vAgvisargastu kevalam // athApi tAsAM diyAtramapre saMgRhya vakSyate / yattu saugatasArvajJasAdhanaM sAragocaram // pradarzyate'dhunA tAvanibandhAzayasaGgrahe / samApayati nibandhaM madhureNa / madhurA hi seyaM sarvajJaparIkSA / yatrAnyatreva na paranilAgatasAcalya rasanamAtre paryavasAnam / yena klezabhUyastaiva kevalaM syAt / atItasakalalezazeyAvaraNa MH maviralasattvaduHkhonmUlanakAntaM buddhapadaM hi sarvataH khAdutamaM saugatAnA prabhAkaruNAprakarSaphalaM sarvazasamarthanaprasajhena nirUpyate / atra kumArilapramRtayo jaiminIyA na sahante sarvapadam / eSAmima sarvazanirasanaprakAramakhilamanUya nirasyaikaikazo bhagavato buddhasya sarvajJatA sopapattikaM pratiSThApyate / naca kaNAdAdibhirivAdvitIyo nitsasarvazaH kshcitprsaadhyte| kintu gotravizeSAtmakasaiva ye

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parahivAralezAbhirAmA saMskArAdinuHkhatrayAbhibhUtaM jagadavekSya pAparatatratayA tAbadukhinaH santaH sakalAneva saMsAriNo duHkhAmbudheruvidhIrSantaH samAhitabodhicittAH kuzalaikaparAH aprasvaktimArgAsirAphalApattamaH sAdaranirantaradIrSakAlAnusyUtanairAtmyadarzanAbhyAsapATavApagatasakalAlezAvaraNavAparaNAH sadAprabhAkharI samyaksambodhimupagatAH, tehi sarvajJA buddhaaH| * "sAkSAskRtivizeSAca doSo nAsti savAsanaH / sarvajJatvamataH siddhaM sarvAvaraNamuktitaH // " [845] zrAvakapratyekabuddhAbhyAM samadhikataraH prakarSo buddheSu / tayohi na sarvajJatA / apagate'pi nairAtmyadarzanena klezAvaraNe nairAtmyadarzanAbhyAsapATavAbhAvena leyAvaraNAnapagamAt / tathAcokam-"ata evaM zrAvakAnairAtmyadarzane'pi na sarvajJatvam / tathAvidhAntarAbhyAsavizeSAbhAvena yAvaraNasyAprahANAt" iti / ta ete bodhisattvAH sarvajJA AsaMsAramazeSasattvoddharaNAyAvatiSThanti / zrAvakAdayastu netre| tathAcokam-"sAtmIbhUtamahAkRpANAmAsaMsAramazeSasattvoddharaNAyAvasthAnAt tadAzrayavartinI cittasantatiratitarAM sthiraashryaa| yA tu zrAvakAdInAM santAnavartinI sA na sthirAzrayA / teSAM zIghrataraM parinirvANAnmandatvAtkRpAyAsteSAmavasthAne yannAbhAvAt" [ 894 ] iti / na ca yAvat saMsAramavatiSThantIletAvatA na rAgAdimalAvalepaprasaGga eSAM vyapagatasarvAvaraNA lete / cittasantatireSAM sakalavikalpApetA. vyayagatAgantukamalA khAbhAvikaprajJAkaruNAprabhAkharA hi pravartate / na yeSAmito'nyanirvANaM nAma sampAdyaM samadhikataramasti, yatsakalasattvaduHkhonmUlanakAntacittAtkhayamamalAt / yadyevaM vyapagatasakalavikalpo buddhaH kathamupadizato vacanapravRttiriti tu nAzaGkatham / cabhramaNayogena nirvikalpe'pi tAyini / sambhArAvegasAmAddezanA saMpravartate" // [883] vyAkhyAtaM ca-"bhagavati pratyastasamastakalpanAjAle'pi pravartata eva pUrvapuNyajJAnasambhAravegavazAddezanA" [ 884 ] iti / atredamapyAhuH"tasmin dhyAnasamApane cintaartnvdaasthite| niHsaranti yathAkAmaM kuTyAdibhyo'pi deshnaaH||" iti / [843] vyAkhyAtaM ca-"naivAsAvupadizati kiJcit / sarvadA nirvikalpakasamAdhisthatvAt kintu tadAdhipatyena vicitradharmadezanApratibhAsA vijJaptayo bhavyAnAM bhavanti / yasyAM rAtrau tathAgato'misambuddho yasyAM ca parinivRttaH, atrAntare tathAgatena naikamapyakSaraM pravyAhRtam , tat kasya hetoH, satatasamAhito hi tathAgataH, api tu ye'kSaradezanA vainayikAle tathAgatasya mukhAduSNISAdUrgAyAH zabdaM niHsarantaM bhRNvanti" [843] iti / kuvyAdinismRtAnAM ca ksmaanaaptopdisstttaa| tadAdhipatyabhAvena yadA tAsAM pravartanam / [926] nacAsya marmabhAvaH / tathAcokam"pazcagatyAtmasaMsArabahirbhAvAna martyatA / buddhAnAmiSyate'smAbhinirmANa tattathAmatam" // iti [915] . . vyAkhyAtaM ca-"narakapretatiryagadevamanuSyabhedena paJcagatyAtmakaH saMsAra, tadahibhUtAba bhagavanta

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23 ityasiddhaM marmatvameteSAm / kathaM tarhi zuddhodanAdikulotpattireSAM zrUyata ityatrAha-"nirmANa tattathAmatamitI"ti / isamevArthamAgamena draDhayabAha"akaniSThe pure ramye zuddhAvAsavivarjite / buzyante tatra sambuddhA nirmitastviha bujyte|" iti [916] iha tu zuddhodanakulAdiSu tadAdhipatyena tathA nirmANamupalabhyata iti tdaashyH| ye punaH phalasthAH srota ApamAdayazcatvAraH (srota ApanaH sakRdAgAmI anAgAmI arhan ) te'pyasyaiva buddhassa dezanAmavalamnyAhatamArgAH / tathAcokam"ye ca vAhitapApatvAbrAhmaNAH pAramArthikAH / abhyaskhAmalanairAtmyAste munereva zAsane // ihaiva zramaNastena caturdhA parikIrkhate / zUnyAH parapravAdA hi zramaNairbrAhmaNaistathA // " iti / [923] ayamatra saGkahaH yaH syAt gotravizeSataH karuNayA duHkhI jagaDhuHkhataH tahuHkhaM zamayan nirantarakRpAprajJAprakarSAzrayaH / nairAtmyAvayabhAvanAtizayataH prakSINasarvAvRtiH sarvajJo bhagavAna sa eva jagatAM duHkhopazAnyai sthitaH / / evamasyA parIkSAyAM sarvajJaH samprasAdhitaH / antaHpAtamakRtvaiva nibndhaabhyntrsthitim| ApAtato didRkSanti kecidAyAsamIravaH // 1 // teSAM kRte mayA kazciyana AdhIyate'dhunA / yasyAyaM paripAkastu tttvsnggrhsnggrhH| kaapilaaH| prakRti- 1 nirIkA nyApinI sarvazaktiyuktA gunntryii| priikssaa| yA prasUte khayaM sarvAn bhAvAn guNamayAnimAn // 3 // 2 bhAvAH zabdAdayazcaite bhavanti triguNAtmakAH / sarvo bhAvastrayANAM ca khabhAvairlakSyate yataH // 4 // 3 yadeva sukhamAbhAti taduHkhamitarasya tu / vimohAtmakamanyasya tatkimatriguNAtmakam // 5 // idaM sadeva tu tayA kAryamArabhyate'khilam / asataH karaNAyogAdupAdAnaprahAdapi // 6 // asambhavAca sarvasmAta zakAta zakyasa sambhavAt /

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aba saugtaaH| 1 anityA'vyApinI nAnA'nyAnyazakA guNatrayI // 7 // sA sA prasUte kAlena tAMstAn guNamayAnimAn / evamanyAnyahetutvAzrayaNe kimu bAdhakam // 8 // guNAtmatA tu kAryasya kAraNasya guNAtmatAm / apekSatA kimekatvaM nityatvaM cAnapekSitam // 9 // 2 bhAvAH zandAdayate na sattvAdiguNAtmakAH / te tvakhasaMvido bAyAH sukhAdyAstu khasaMvidaH // 10 // tatsattvAdikhabhAvAnAM sukhAdInAmananvayAt / 3 sukhaduHkhavimohaisturUpaistaiH kimiti tribhiH // 11 // ekamekenekadaiva nekSyate triguNAtmakam / yadeva sukhamAbhAti taduHkhamitarasya tu // 12 // vimohAtmakamanyasya bhaavnaajaatibhedtH| na sataH syAt samutpAdaH karaNAyogataH sataH // 13 // dadhaH sattve kiMnu karaNamupAdIyeta kinu vaa| sambhavaH kasya vA kasmAt zararyakriyA kva vA // 14 // sato'pyanyaktarUpasya vyaktiH kAraNato yadi // 15 // prAptA'sataH samutpattiranyathA syAdanistRtiH / bhAvAnAM yaH khabhAvastu pUrvAparavimuktatA // 16 // ayameva samutpAdo nAsato nApi vA sataH / tasmAdasatkAryamiti vyavahArastu kevalam // 17 // satkAryamitivAdasya pratiSedhAya vartate / parIkSito'vyaktavAdaH sudhIbhiranayA dizA // 18 // aanumaanikeshvrvaadinH| 1 mastIzvaro nitya ekavetano yadadhiSThitam / acetanaM khakhakAryasamArambhAya kalpate // 1 // bhavanyatrAnumAnAni pramANAnyaparANyapi / yavatsakIyAvayavasabhivezavizeSavat // 2 // aviddhakarNamatam / 2 buddhimatpUrvakaM tattayathA ghaTapaTAdikam / vivAdAspadametAtu kSilyAyapi tathAviSam // 3 // 3 sargAdAvaprabuddhAnAM prabuddhanAM satAM tataH // 4 // prazastamatermatam / inrpriikssaa| /

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pratyarthaniyato yasAyavahAra pravartate / tasAtsa vyavahArastu dhruvamanyopadezajaH // 5 // vRddhopadezasajAtakumAravyavahAravat / * cetanAdhiSThitaM dRSTaM sukhAspadamacetanam // 6 // udyotakaramatam / yathA rayAdi yacaitanmahAbhUtAdyacetanam / sukhaduHkhAspadaM taba cetanAdhiSThitaM tathA // 7 // tathAca kartA sarvazaH sargAdAvupadezakaH / mahAbhUtAyadhiSThAtA sa kazcisiddha IzvaraH // 8 // atra saugtaaH| 1 nAstrIzvaro nitya ekazcetanenAnadhiSThitam / __ acetanaM khakhakAryasamArambhAya kalpatAm // 9 // 2 astu khakIyAvayaksanivezavizeSavat / uddhimatkartRkaM cAstu sarva kSityAdi kiM ttH||10|| sarvadazyeMkakartRtvaM nahi simdhasabhIpsitam / vicitrasabhivezA hi gopurAdhAlakAdayaH // 11 // anekakartakA eva sambhAvyante tathekSaNAt / yadi nisaikasarvajJakartRkatvaM prasAdhyate // 12 // sAdhyAsiddhiranaikAnyaM viruddhamapi vastutaH / kramAkramavirodhena nityAnAM kRtyasambhavAt // 13 // asiddha sAdhanaM cedaM rUpAdivyatirekiNoH / sanivezAvayavinoH kutraapynuplmbhtH||14|| 3 sargAdAvaprabuddhAnAM prabuddhAnAM satAM ttH| pratyarthaniyato naiva vyavahAraH pravartate // 15 // kintvapralaptasmRtayaH pralaye puruSAstu ye| AbhAkharAdisambhUtAsta eveha bhavanti hi // 16 // * cetanAdhiSThitaM yattu sukhAspadamavetanam / tattu naikAdhiSThitatvaniyataM, taba sAdhanam // 17 // seshvrlaajhyaaH| prakRtIkobhava. IzvarAguNasaMyuktAdIzvarAdhiSThitAguNAt / / bhAramyate jagadidaM na pramAnAta kevaLAta // 1 //

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aba saugtaaH| Izvarasa nirAsena prakRtezca niraastH| nirakhe'pyatra pakSe'nyA dayante'nupapattayaH // 3 // manAgheyAtizayayonilayoH prkRtiishyoH| . parasparopakAryatvaM na ghaTeta kapacana // 3 // sAmiSyaM tu padevAsti nitsvyaapkyoskhyoH| kAlabhedena sargAdivyavasthA yujyate katham // 4 // triguNasa samasyApi sttvautkvyaadibhedtH| kAdAcita tu vaiSamyaM nopapadyeta sarvathA // 5 // na tyAbhyAmaparaM kividyattatra syAtprasAdhanam / khAtalyAyayahetutvaM na kAdAcitkatA tadA // 6 // svaabhaavikjgdvaadinH| janmanyapekSA bhAvAnAM na khasya na parasa vaa| sarvahetunirAzaMsaM bhAvAH sarve bhavanti hi||1|| rAjIvakesarAdInAM vaicitryaM kaH karoti hi / mayUracandrakAdirvA vicitraH kena nirmitaH // 3 // atra saugtaaH| biijphjlaadiinaamnvyvytirekyoH| sarojakesarAdInAmanvayavyatirekayoH // 3 // pralakSAnupakammAbhyAM siddheH siddhA sahetutA / tatvAbhAvikavAdo'yaM pratyakSeNa pravAdhyate // 4 // sAmAvikA priikssaa| shbdbrhmvaadinH| avikAri paraM brahma zabdatattvamanakSaram / avibhakaM tadevaikaM jagapaM vivartate // 1 // bhatra saugtaaH| sadabhAvopamardaina nIlabhAve vikaaritaa| sA laniSTA yataH zabdabrahmAvikRtamiSyate // 2 // tAvenaiva tAye tAne saca bhAsatAm / samanvaye mAseta nIke tavAna bhAsatAm // 3 //

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punnpriikssaa| mINAyanyAnyabhAvena zabdAtmA miyate ydi| . . prativyaktivibhedena pramAnekaM prasajyate // 4 // . . pratibhAvaM ca zabdAtmA'mina eko yadIpyate / barveSAmekadezatvamekAkArA ca vidbhavet // 5 // ayopnissdpurussvaadinH| 1 UrganAma ivAMzUnAM candrakAnta ivAmbhasAm / sarveSAmeva bhAvAnAM prabhavaH puruSaH prH||1|| . 2 anukampAvizeSeNa jagatsRjati sa prbhuH| / gadA karoti kIDArtha sargasthitilayAnayam // 2 // 3 kecit khabhAva evAssa sargAdAviti cakSate / atra saugtaaH| 1 Izvarasya nirAsena nirastaH puruSo'pyasau // 3 // 2 anukampAvizeSeNa sujatIti na yujyte| sRSTamAtramidaM sarvamAdhivyAdhijarAnvitam // 4 // khAkulaM dRzyate tat rUpAkArya kathaM bhavet / adRSTaM tatra cehetuH kRpA'zakasya niSphalA // 5 // AptakAmasa kA krIDA, sargAdi yugapatrayam / zako na kurute karamAdazaktazvena ca kramAt // 6 // 3 khabhAvavAde bhAvAnAM yugapat syaatsmudbhvH| vaizeSikA naiyaayikaac| AtmA nityaH pratikSetramanyAnyo vibhureva ca / manassaMyogasambhUtajJAnAdiguNasaMzrayaH // 1 // 1 so'yaM hi maansaadhyksssiddho'hdvaargocrH| 2 mayaiva dRSTaM tadrUpaM mayA zabdaH zruto'pi saH // 2 // iti pratsamisandhAnAt rUpazabdAdigocarAH / pratyayA devadattasa vekAnekanimittakAH // 3 // nimittameko yastvatra so'yamAtmeti simpati / 3 kivAtmeti padaM dehAyatirikAryagocaram // 4 // yadatatparaparyAyapadamekamidaM padam / * jIvadeo nirAmA bejinANaH pAdAdivat // 5 // boSika maivaavikaatmpriikssaa| (uyotakarasa)

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5 icchAdi kAryakastutlApUpavattanivAmitam / .. 6 madIyA vittapaH sarvA vittitvAtparavittiktaH // 6 // (zarasAminaH) mohendriyaTibhyo veyante'nyena kenacit / / atra saugtaaH| 1 sarve dharmA nirAtmAno na pramANaM yadAtmani // 7 // vibhuniyo'hamiti vA nAhahAraH prakAzate / kintu gauraH kRza iti, tanAdhyakSasya sambhavaH // 8 // kizcAdhyakSeNa siddhasya vivAdaH saMzayaH kutaH / 2 mayeti pratisandhAnaM nAtmanityatvasAdhakam // 9 // yathaiva vece kSaNike tathA'sminapi vettari / ekatvapratisandhAnaM nairantaryakRto bhramaH // 10 // 3 nApyAtmazabdo buddhyAderanyamarthamapekSate / * paryAyatA prasiddhA yazcittamAtmeti zabdayoH // 11 // 4 jIvadeho nirAtmaiva, na niSprANastathA'pyaso / na tAdAtmyatadutpattI prativandho'nayostu kaH // 12 // 5 kimakriyasyAzrayeNa patanapratirodhinA / tamecchAdeH sAzrayatvaM kAryatve'pi prasikhati // 13 // 6 tvadvittayastvadIyebhyo'nyena sarvajJacetasA / vedhanta ityupagamAcarame siddhasAdhanam // 14 // atha jaiminiiyaaH| mImAMsalAma. 1 vyAvartamAnA AtmAnaH sukhaduHkhAyavasthayA / parIkSA / . nisargasiddhacaitanyakhabhAvAnugatA amI // 1 // 2 kuNDalavAyavasthAbhiyA'vRtto'pi yathA yahiH / sarpatvAnugamAnAnyaH sthiraH kintu tathA sthirAH // 3 // 3 pramAtRpratyabhijJAnAt sthiratvaM taba siddhayati / caitanyalakSaNA buddhirekaivAnugatA sthirA // 3 // 4 viSayopAdhimevAna dhIvaicitryaM prtiiyte| ata eva tu.boSAtmAlamijhopapadyate // 4 // anAdinidhanAcaite kAraH karmaNAM phalam / asate tapamA po tamAsAhatAgo ....

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nA saugtaa| ... myAvRtyanugamAtmAnaM manyante mndbuddhyH| na kasmin ghaTetA vilyobhayarUpatA // 6 // avasyAmiviruddhAmiranyAnyatve sthite sati / ananyaikAtmatA tatra ghaTeta vyAhato katham // 7 // sukhadukhAyavasthAnAM nAzotpAdau viruddhtaa| nilokatAM saheranvA khAnanyasyAtmanaH katham // 8 // atyantamedevasthAnAmavasthAvata maatmnH| tasya yA yAtmakatvokiH sA bhavedvAlabhASitam // 9 // mata eva ca sarpo'pi na sthiraH, kSaNabharaH / asapaitaratAmAtrAdanusttatvavikramaH // 10 // pratyabhijJA pramA syAcettasyAH syAnmAmatA tdaa| vAsanAmAtrabIjotthAH pratyabhijJA bhavanti hi // 11 // avidyAvAsanAmAtraprabhavo yastvahaMgrahaH / kathaM viSayasattAM sa prasAdhayitumarhati // 12 // vinA viSayasattAM ca bhavanti pratyayAH khalu / utprekSase kaM viSayaM bhaktAnAmIzvaraprahe // 13 // viSayopAdhimedena dhIvaicitryopapAdanam / nirakhamataevedaM zrAntiSu vyabhicArataH // 14 // tathA cotpattinAzAdeH khatastatra prasaJjataH / caitanyalakSaNA buddhiH sthiraiketi na yujyate // 15 // ata eva ca bodhAtmapratyabhijJA na ca pramA // 16 // 7 / atha kaapilaaH| kApakAla- 1 bukhiranyA cetano'nyaH sA karoti bhunakki sH| priikssaa| 2 sA jaDA vikriyAbhUmirajaDaH sa tvavikriyaH // 1 // 3 guNamayyA'nayA so'yamAtmopakriyate'guNaH / aba saugtaaH| 1 mukhiyA betamo'nya iti mUDhasya kalpanA // 2 // buddhi betanA zAnamilanAntaraM vcH| . . karosanyA. bhunajyanya ilacAla vayaH // 3 //

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priikssaa| tavA sati prasanatA sahAyakRtAgamA / yatamaH sa no kartA yaH kartA sa na cetanaH // 4 // iti samAvavaiSamyakalpanA hanta sAhasam / 2 avikipasa bhokRtvaM na ghaTeta kayadhana // 5 // nIlAdijJAnavaicitryaM vinA caitanyavikriyAm / kathaM ghaTeta, taduddheriti cet sA jaDA katham // 6 // 3 avikriyasya nityasya tayA kA copkaarytaa| atha jainaaH| cilamaNenAnugato yAvattastu mukhAdibhiH / dravyaparyAyarUpAbhyAmAtmA yAtmaka iSyate // 1 // pAtmakaM sarvamevedaM paryAyAnugatAtmanA / rUpAdayastu paryAyA ghaTAyanugataM khala // 2 // na cApyAyantiko bhedaH paryAyAnugatAtmanoH / tasmAdvimamamitraM ca yAtmakaM vastu sidhyati // 3 // atra saugtaa| anyonyapratiSedhaikapratiSThitanijAtmanAm / paryAyAnugatAdInAM virodho durapahavaH // 4 // tadvirUpatvamAzritya yat sthirAtmaprasAdhanam / na tadvicArazIlAnAM sudhiyAM hRdayaMgamam // 5 // sukhaduHkhAdiparyAyavyatirikazarIrakaH / / na cApyanugatAtmakaH pratyakSeNopalabhyate // 6 // 'ayaupaniSadA advaitadarzanAvalambinaH / asmAtmA yadvivarto'yaM prapaJco bhAsate'khilaH / saca nilekavijJAnakharUpo bhAsate khataH // 1 // rakhukharUpe vijJAte yayA sarpo nivrtte| tamAtmatatve vijJAte jagadetanivartate // 2 // atra saugtaaH| nAstyAtmA na ca tasyArya vivartI yasa manyate / nahi nilokavijJAna pramANamupalabhyate // 3 // kiMtu nityaikavijJAnamupalambhaparAhatam / : bhanikhAnekavijJAnavAsa puplbhyte.||4|| .. . aupaniSadAma priikssaa|

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7 pAlIjIyA samAvijJAnavaividhyaM manyamomavyavasthitiH .. nilokamAnavAde'sina na ghaTeta kapAcana // 5 // vijJAnamAtravAdAMca sakhyamemista naH sthitam / / atha paatliiputriiyaaH| mAtmA'nuvartate kazcit pudlvypdeshbhaak| (baukadezinara) pUrvaskandhaparityAgAt skandhAntarapariprahAt // 1 // khakarmaphalabhogAya saMsaratyeSa sarvataH / skanyAdanyatayA vAcyo na, nAnanyatayA'pyayam // 2 // parakoDanipAtaH syAdyadyanyo'yamitIpyate / ananyatve tvanekatvamucchedAdi prasajyate // 3 // kartRmokaikyamicchaMstu bhagavAnabravIdidam / ekaH pudgala ityAdi tattasyAvAcyatocitA // 4 // atra mudhiyaH saugtaaH| ete tu saumatammanyAtattvato na tu saugtaaH| advitIyaM zivadvAra nanu nairAtmyadarzanam // 5 // kathaM sAt saugataH so'yaM vipratIpamito badan / kacikacittavRttAnAM dezanAnAM tathA tathA // 6 // avirodhena nayanaM sudhiibhirupvrnnitm| avAcyatve'pi vastutvamityapi vyAhataM vcH||7|| nahi tattvatadanyatve vinA sAdvastutA kcit| nahi khabhAvo bhAvAnAmubhAbhyAmaparo bhavet 8 // ubhAveva vikalpau hi tattvaM kiMvA tdnytaa| tasmAdasamatA seyaM pudgalAtmopakalpanA // 9 // pareSAmAtmavAdAdInaklezena nirsytaa| sarveSAmeva vastUnAM kSaNabhAH prasAdhyate // 1 // siramA athAna sirbhaavvaadinH| 1 byomAdi yadidaM nilaM gavAzvAdi yadasthiram / cirAivartinAmeSA kSaNabhAprasAdhanam // 2 // hanta sAhasamAtraM tu prtykssaadivirosstH| / 2 du: manamo'pinAsakasa vyapekSavA // 3 //

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ahetukasya nAzala tathA sati hi kAryANAM sarvataH sambhavo bhaveda 3 kina kSaNika ityaMtra ko'yamartho'bhimanyate / kSaNo'syAstIti matvarthaH kSaNabhaGge na yujyate // 5 // so'syAstItyayamaryo hi kSaNabhedamapekSate / atra saugatAH / idaM tu sAhasaM yattacityaM vyomAdi vastviti // 6 // arthakriyAsamartha hi vastu, nAnyadatadvidham / na ca nityasya sAmarthyaM sadA kAryaprasaGgataH // 7 // sahakArivyapekSAyAM nityatA naiva yujyate / apUrvAtizayAdhAnAdyatsyAdyasyopakArakam // 8 // tattasya sahakAri syAttathA cAnityatA sthitA / apUrvAtizayaprAptau prAbhUpaM khalu hIyate // 9 // nanu satyamapUrvo'yaM tAvatizayo bhavan / hetukharUpAdbhinnatvAt na rundhyAddhetunityatAm // 10 // hanta tarhi tato mitro yo'sAvatizayaH zritaH / anvayavyatirekAbhyAM yuktA tasyaiva hetutA // 11 // nanu nAhetutA tasya tadIyo'tizayo hyayam / yasyAtizayakArya yat tatsyAt kArya na tasya kim // 12 // satyaM tadIyatA siddhau sthAdetatsA tu durghaTA / tAdAtmyaM vA tadutpattiH kaH sambandha ihocyatAm // 13 // tato bhedAnna tAdAtmyamutpatti beddizotayA / ariveerH syAtvA nilasya sajiveH // 14 // sahakArivyapekSAyAM prasajedanavasthitiH / nanu hetornopakAraH sahakAribhiriSyate // 15 // sahaiva kArya kurvanti tataste sahakAriNaH / sA tasya prakRtirhetoH kAraNAntarasaniSaiau // 16 // kAryAdhApakatA yeyaM, tameva sahakAriNAm / nanu sA kRtirnitye kAdAcitkI kathaM bhavet // 17 // sAkalya iva maikalye sA nisAnapAyinI / gaharA 10.

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3 AkRSTe nigaDAbaddhe nigaDo nahi dUragaH / kSaNikeSu tu bhAveSu naiva codyamidaM samam // 19 // kSitibIjajalAdInAM kSaNikAnAM hi santatau / bhAvebhyaH pUrvapUrvebhyo'pyaviziSTebhya eva tu // 20 // jAyamAneSu bhAveSu viziSTA eva kecana / aGkurotpAdane zaktA jAyante prakRtistu sA // 21 // ekakriyAsamarthatvAnmithaste sahakAriNaH // 22 // 2 sughaTaH kSaNabhaGgo'yaM nAzakasyAnapekSaNAt / pratiSedhAtmako nAzo hyavastutvAdahetukaH // 23 // bhAvAtmakasya nAzasya ko'nyo heturapekSyate / kSaNAntarasthityanarhAH sarve bhAvAH khahetutaH // 24 // jAyante tatpadArthAnAmucyate kSaNabhaGgatA / 3 kSaNAntarasthityanarha svabhAve bhAva eva tu // 25 // bhedamanapekSyaiva prakRtipratyayArthayoH / pravartate hi saGketAt zabdaH kSaNika ityayam // 26 // etenAsminnasAvasti kSaNastu kSayalakSaNaH / ityasatyarthabhede'pi zabdaH kSaNika ityayam // 27 // pravarteta kathaM veti zaGkA seyaM parAhatA / pratyakSAdivirodho'pi nanu bhrAntyaiva bhAvyate // 28 // yattu tatpratyabhijJAnaM vikalpaiH kalpanAnvitam / bhrAntimAtraM cArthabhedAddIpajvAlaikyabuddhivat // 29 // kalpanApoDhamabhrAntamiti pratyakSalakSaNam / nAnveti pratyabhijJAne tana pratyakSabAdhitam // 30 // tathAca siddhaM vastUnAM kSaNikatvamabAdhitam / cirAnuvartitAyAM tu vyomatAmarasAdivat // 31 // arthakriyAkhasAmarthyAdavastutvaM prasajyate / atha kumArilAdayaH / karmatatphalasa- 1 nanucet kSaNikA bhAvAH kartA bhoktA ca durghaTaH / mvandhaparIkSA / na tvanyasyopabhogAya paraH karma samAcaret // 1 // svAta lokaviruddhau ca kRtanAzAkRtAgamau / 2 kAryakAraNabhAvazca kathaM kSaNikavastunoH // 2 //

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janmakSaNAvyavahitakSaNa evaM vinazyataH / kanu sthitikSaNo yena kuryAt kArya kacit sthitaH // 1 // sthitvA hi kAraNaM sarva kAryamAdhAtumarhati / 3 kica kArya janayati vyApatyaiva hi kAraNam // 4 // kSaNabharapakSe tu vyApArasya va sambhavaH / vyApArArtha sthitau tasya kSaNikatvaM parAhatam // 5 // 4 bandhamokSamyavasthA'pi kSaNikatve na yujyate / ya eva baddho mucyeta sa ceyujyeta sA tadA // 6 // atra saugtaaH| 1 kartureva tu bhokRtvaM vastuto naiva vartate / khakRtasya phalaM bhuta iti vAdastu laukikaH // 7 // ekasantAnasambandhanaiyatyena prvrtte| etena doSau pratyastau kRtanAzAkRtAgamau // 8 // na kAraNaM kAryahInaM kArya vA na hyakAraNam / 2 kAryakAraNabhAvazca yuktaH kSaNikayorapi // 9 // na brUmo vayamutpatti naSTAdvA naca bhavinaH / kintu hetorvartamAnAt, kSaNikaH kiMna vartate // 10 // sthitikSaNaH sa kiM na syAdvastuno yo janikSaNaH / kicca nApekSyate hetoH kAryotpattikSaNe sthitiH // 11 // kintu kAryAvyavahitaprAkkSaNe'pekSyate sthitiH / 3 yazcAnantaryaniyamaH kArye kAraNavastunaH // 12 // saiva kAryasamutpAde kAraNApekSitA mtaa| sattAto vyApRtirnAnyA kAraNe kAryasAdhikA // 13 // nahyakurAdau bIjAdervyApAraH ko'pi dRshyte| ya eva baddho muktaH sa iti lokasya kalpanA // 14 // aprakampyaM hi bhAvAnAM kSaNikatvaM samarthitam / puurvpuurvprtyykkssnnikjnyaansntteH| rAgAdimalasaMzleSo bandho muktistadatyayaH // 15 // khkhprtyyjnytvaattyo3vaavyvsthitiH| smRtisaMskArayorbocyA vyavasthA'pyanayA dizA // 16 // paraiH kSaNikavAde'smin yatkizcidyaca zahitam / sudhImikhattadakhilaM vikhare susamAhitam // 17 //

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pddbhaavpriikssaa| sthirabhAvanirAsena kSaNabhAprasAdhane / SaDbhAvavAdaH kANAdaH pratikSipto'pyayanataH // 1 // parIkSyate vivicyApi punstttvvishuddhye| tatra dvanya. priikssaa| atha kaannaadaaH| (1) dravyaM guNAzrayaH, (2) tatra nityaM vyomAdipaJcakam // 2 // (3) pRthivyAdicatuSkaM tu nityaM cAnityameva ca / paramANutadArabhyAvayavAvayavitvataH // 3 // (4) kartRkAlakriyAsaMjJAsaGkhyAmAnAdibhedataH / tanvAyavayavebhyo'nyaH paTAyavayavI bhavan // 4 // atra saugtaaH| 1 ayaM guNa idaM dravyamiti bhedo na yujyate / lAtmano netarastu paTaH kazcana dRzyate // 5 // abhibhUte'pi zukle khe japAkusumasabhidhau / sphaTiko'nabhibhUtastu nanu rakaH prakAzate // 6 // naitadyuktaM yato bhrAntiH sA ca nirviSayA ytH| na satA sphaTikenAsyA bhAkhareNAvabhAsitA // 7 // kizcAnyasyAnyarUpeNa bhAnamityapyasaGgatam / zuklarUpasya vA seyamanyathAkhyAtiriSyatAm // 8 // 2 naca pramANaM vyomAdau zabdAdistvaprayojakaH / niyatA nahi zabdasya vibhunityaikadharmatA // 9 // viziSTasamayodbhUtamanaskArAnna cAparam / parAparatvavijJAnaM sAdhanaM samapekSate // 10 // prAgevAtmA pratikSipto vijnyaanaametrnmnH| 3 bhArambhakANAM nityatve sadA''rambhaprasaGgataH // 11 // ArambhakatayeSTAnAM nANUnA nistocitaa| aNubhyo netaraH sthUlastadArabhyastu yo bhavet // 12 // 4 tattasaMhatibhedAttu saMjJAbhedAdi kalpitam / kartRkAlakriyAbhedo'pyata evopapadyate // 13 // pUrvapUrvapratyayakakSaNikANusamuSayAt / santAnakAmasambaddhAta ko vAyavItaraH // 14 //

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gunnpriikssaa| Azraye nihate dravye hata evaM guNo'pi saH / bAdhakaM cAparaM tatra diyAtreNa nirUpyate // 1 // samavetaM ghaTe sthUla yadyekaM rUpamiSyate / aMzatastu ghaTe dRSTa rUpamIkSyeta sarvataH // 2 // anaze na samAdhiH syAdaMzabhedavyavasthayA / Azrayasyeva tasyApi sAMzave dravyameva tat // 3 // ApattireSA'niSTasya triSu bodhyA rasAdiSu / viSphAritekSaNenApi pazyatA purataH sthitam // 4 // dRzyate naiva nIlAderanyatsaGkhyAdi kizcana / saGketAhitasaMskAravaicitryAdeva kevalAt // 5 // eko mahAn dIrgha iti vyavahAraH prvrtte|| apekSAbuddhimevAyaM dvitvAdau zaraNaM zrayan // 6 // buddhivaicitryato'nyat kiM kArya dvitvAdi pazyati / guNAdAvapi saGkhyAdivyavahAre same sati // 7 // dravyamAne tu tatsattAvIkRtirviSamaiva te / Azrayasthaiva cet saGkhyA guNAdAvavabhAsate // 8 // ekasyAnekavijJAne kasya sngkhyaa'vbhaaste| nirAso'nena sampanaH parimANapRthaktvayoH // 9 // saMyogAdinirAsastu sudhIbhirupadarzitaH / antaHpAtaM nibandhasya kurvatAM sugamastu saH // 10 // avakAzo na tasyAsmin saGgrahasyApi saGgrahe / bhAvAnAM kSaNabhajitvAt karma kvApi na saMbhavet / nahi janmakSaNe karma na dvitIyaH sthitikSaNaH // 1 // viyojya dezAdakasmAtsaMyojayati yA param / sA kriyA gamanaM sA hi sthiramekamapekSate // 2 // sthirANAmekarUpANAM kathaM syaatkaarykaaritaa| anekAnugataM nityaM sAmAnyaM yattu kalpyate / apAstraprAyamevaitadAzrayANAM nirAsataH // 1 // pramANaM yatparaistatra vyAhRtaM tamirasyate / jAtiH pratyakSagamyeti bhrAntAnAM khalu bhASitam // 1 // yA nAma jAtyupahitA gauravo'yamitIha dhIH / na sA cavaHsamprayogasamanantarabhAvinI // 3 // krmpriikssaa| saamaanypriikssaa|

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kiMtu saGketasambhUtasaMskArAhitasaMsmRtaH / sA hi vyavahitA smArtI tasmAt sA kalpanaiva hi // 4 // pratyakSa kalpanApoDaM vikalpAH klpnaatmkaaH| cakSuSA spRSTamAtraM tu nirvikalpaM hi gRhyate // 5 // na cAgRhItasaGketaH piNDamekaM vilokayan / nAnA jAtyA'pi taM vetti, tat sAmAnyaM na cAkSuSam // 6 // dhiyo'pyanugatatvaM yat na jAti samapekSate / dhIH pAcako'yamiti yA na sA jAtyA'nugAminI // 7 // na vA kriyAvizeSeNa yato nAnugato hi sH| saGketAnAparaM kiJcinimittaM tatra dRzyate // 8 // yAnyanyAnyanumAnAni darzitAni parairiha / anayaiva dizA teSAM jJeyo nirasanakramaH // 9 // AzrayAzrayibhAvo'pi vyaktijAtyorna sidhyati / patanapratirodhena kuNDo hi badarAzrayaH // 10 // apatiSNoramUrtasya sAmAnyasya kimAzrayaiH / khabhAvapracyavAzaGkA na syAt nitye'pyanAzraye / yayA''zrayavyapekSA syAt khabhAvasyAparicyutau / apracyutakhabhAvaM tu parairnityaM tadiSyate // 11 // piNDeSu jAyamAneSu teSu teSu tadA tdaa| nityaM tadekaM sAmAnya sambanAti kathaM vada // 12 // ka sthitaM kuta AyAtamamUrtamidamakriyam / atha piNDapradezeSu vyAptaM prAgeva tadyadi // 13 // vibhutvamabhyupeyaM syAt tadvAdo'yamasaGgataH // 14 // nityadravyeSvapAsteSu vizeSANAM ka sambhavaH / teSu satkhapi teSAM tu siddhirna syAt kathaJcana // 1 // vyAvartakA vizeSAzcetkalpyante paramANuSu / te vizeSAH kairvizeSairdhyAvaryante mitho'paraiH // 2 // vyAvRttAzcettatastarhi kiM na vAcyAstathA'NavaH / tasmAdanyA vizeSAH syurityetadurvacaM vacaH // 3 // nirastaH samavAyo'pi dravyAdInAM nirAsataH / sambandhiSu nirasteSu sambandhassa ka sambhavaH // 1 // vishesspriikssaa| samavAya. priikssaa|

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38 samavAyAkhyasambandhakalpanA'pi ca durghttaa| pravartate kuNDadadhorihedamiti dhIryathA // 2 // na tathA tantupaTayoH kutaH smbndhklpnaa| AdhArAdheyabuddhayA hi sambandhaH sa samarthyate // 3 // pratyuta pratikUlaiva laukikI dhIH pravartate / vRkSe zAkhAH zilAH zaile dvArANi sadaneviti // 4 // anayA'vayavAnAM hi gamyatAdheyatA param // 5 // sambandhiSvapyanityeSu nAnAbhUteSu satkhapi / hanta nityaikasaMsargakalpanAyAM kukauzalam // 6 // nityaikasamavAye'smin sadA sarvatra saMsthite / rUpyarUpyAdidhIbhedavyavasthA durghaTaiva hi // 7 // bhAvAnAM shbdaarthtvvaadinH| zabdArtha- 1 nanu dravyAdayo na syustattvato yApAdhayaH / priikssaa| daNDI nIlo'yamityAdyAH pravarteran kathaM giraH // 1 // nimittanirapekSA hi na pravRttigirAM kvacit / zabdArthasya vyavasthirI yadapohAnudhAvanam // 2 // bhAveSu dveSameSAM tu prakAzayati kevalam / loke kharasataH siddhA nanu bhAve girAM gatiH // 3 // zrute gavAdizabda hi bhAvaH sphurati cetasi / niSedhastu na kasyApi, zAbdo'pohaH kathaM bhavet // 4 // 2 agonivRttiH zabdArtho yadi gauH kena gamyatAm / gozabdaM zRNvataH pUrvamagauH sphuratu cetasi // 5 // yanivRttirapoho'yaM gozabdArthatayeSyate / apoho yo girAmarthaH paryudAsAtmakaH sa cet // 6 // nAmAntareNa vAcyatvaM sAmAnye khIkRtaM bhavet / yadeva gosvaM sAmAnyamago'pohaH sa eva hi // 7 // abhAvaH khalu bhAvo'nyo gomedo yo'zva eva saH / prasajyapratiSedhazcedapoho'rthaH kathaM girAm // 8 // zUnyAtmano niSedhasya vAcyatA na ghaTeta hi / bAyArthasya padArthatvaniSedhe paryavasyati // 9 // padajanyopasthitInAM khAtmAMzaprAhitA bhavet / tathAsati tu vAcyatvaM muSA'pohasya kampyate // 10 // (bhAmahaH / ) (kumaarilH|)

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pratibhAkhyaM tu vAkyA bAyAAnavadhIrayan / yaH kalpayati kiM tasya padArthe vyarthacintayA // 11 // vAkyArthe yA gatirdRSTA padArthe sA bhavenna kim / vAkyAtpadamapoddhRtya vyartho'pohArthatAzrayaH // 12 // sarvazabdasya ko vA'rtho na pasarva prasidhyati / (udyotkrH|) yadhavacchedato'pohe sarvazabdArthatA bhavet // 13 // asarvAtmakamekaM cedapohastasya durghaTaH / na TekasmAdhyavacchedaH sarvasminupapadyate / pratyekAnatirikaM tat samudAyAtmakaM yataH // 14 // evaM vyAdipadAnAM ca vyAhatA'pohavAcyatA / ago'pohe kathaM tAvadyuktA gozabdavAcyatA // 15 // agotvamaprasaktaM hi prasaktaM tu vyapohyate / agorapohaH zabdArtho goranyo'nanya eva vA // 16 // anyastasyaiva dharmazcet gamanAderananvayAt / gaurgacchatItyAdi vAkyaM vyAhatArtha tadA bhavet // 17 // ananyazcet konu lAbhaH prApto'pohArthakalpanAt / atra saugtaaH| satyaM nimittasApekSAH pravartantAM giro'khilaaH| kiMtu teSAM nimittAnAM tAttvikatvamasAdhanam // 18 // antarmAtrAsamArUDhavAsanAbalasambhavaH / nimittameSAM viSayo dhIdhvanInAM na cetaraH // 19 // nimittaM na ghaTetApi vyavahAreSu tAttvikam / yataH khalakSaNAdInAM tattvato na padArthatA // 20 // vyavahArAya saGketo vyavahArakSaNe'sati / khalakSaNe'nanugate kriyamANo nirarthakaH // 21 // khalakSaNAnAM vyaktInAM parasparamananvayAt / dezakAlAdibhedena bhinnabhinnAtmanAM katham // 22 // niyamena bhavedyogaH saGketavyavahArayoH / dezakAlAyanugato mervAdiyaH parairmataH // 23 // kSaNikANusamUho'yamiti prAjJaiH samarthitaH / vyaktyAkRtyoH padArthatvametenaiva nirAkRtam // 24 //

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jAteca samavAyasa prAgeva tu nirAsanAt / zabdArthatA nirasaiva jAtitayogatadvatAm // 25 // apohe yatsvarUpe tu yaadRgvaacytvmissyte| tadetadaparijJAya dUSayan duSyati khayam // 26 // arthAtmani na cApohe vAcyatAsmAbhiriSyate / kiMtu bukhyAtmakepohe, sa cApoho nirUpyate // 27 // arthAkArAdhyavasitaM yadarthapratibimbakam / jJAne vikalpake bhAti so'poho buddhilakSaNaH // 28 // akArAntarAbhAsAduddharasyA vyapohanAt / apoha iti zabdo'syAM mukhyavRttyaiva vartate // 29 // arthAkArAvabhAsinyA buddhaH zabdastu kAraNam / taddhatuhetumadbhAvAtsambandho nAnya enyoH||30|| tabuddhilakSaNApohe yA sthitA shbdjnytaa| netarA tAmRte vA'pi sambhavet zabdavAcyatA // 31 // tadbuddhyAtmA'poha eva zabdArtha iti no matam / agonivRttiH zabdArtho yadi gauH kena gamyate // 32 // gozabdaM zRNvataH pUrvamagauH sphuratu cetasi / iti yahUSaNaM proktaM tasya nAvasaro'dhunA // 33 // agonivRttiH sAkSAttu nahi zabdena bodhyate / janyate kintu zabdena sAkSAt govuddhireva hi // 34 // 3 utto buddhyAtmako'pohaH paryudAsAtmako'pyayam / parAmimatasAmAnye vAcyatvaM na prasaJjayet // 35 // sa hi buddharananye tu sAmAnye tatprasaJjayet / bahuSanugataM yekaM vastusattatparairmatam // 36 // sarvatra zAbaleyAdI gaurgauriti samodayAt / bAhyarUpatayA'dhyastabuddhyArUDhAvabhAsanAt // 37 // sAmAnyaM nAparaM kizcitparamArthasadiSyate / prasajyapratiSedhAtmA nApohortho girAM mataH // 30 // tadakhIkRtapakSasya dUSaNaM no na dUSaNam / pratimAkhyaH padArtho'pi vAkyArtha iva no mataH // 39 prativimbAtmake'pohe padArthatvaM hi sAdhitam / 4 na vaiSamyaprasano natadvAkyArSapadArthayoH // 40 //

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navApohAryadaurSavyaM sarvazabde prasajyate / tathAhi kevalaH sarvazabdo naivArthabodhakaH // 41 // padAntareNa saMsRSTaH sa samartho'rthabodhane / yadA tu tassa sAmarthya tadApohastu bodhyate // 42 // sarva dharmA nirAtmAna itivAkyagato hi sH|| kecideva nairAtmyaM yanmandairupakalpitam // 4 // vyAvartayati tattaya siddhA'pohArthavAcitA / asyApi sarvazanasya gohastyazvAdizabdavat // 4 // arthAvabodhasAmarthyamavAkyasthasya cedbhavet / asarvAtmakameka cedapohasvasya durghaTaH // 45 // na hokasmAdyavacchedaH sarvasminupapadyate / itIyamApatet zaGkA na tathA zakirasya hi // 46 // ye cAnye bahavo doSAstaistairudbhAvitAH paraiH / hai| nirAso boddhavyo nibandhAntaHpravezataH // 7 // priikssaa| guNadravyakriyAjAtisamavAyAdisiddhaye / paraiH pratyakSamiSTaM yattama mAnamatattvataH // 1 // na parAbhimataM nyAyaM yattu pratyakSalakSaNam / jaDAH pratyakSamicchanti ye kecijaDamindriyam // 2 // parAyattaprakAzasya prAmANyAvasaraH katham / vikalpAH kalpanAmUlA ye viziSTAvabhAsinaH // 3 // tama gaurayamityAdeH savikalpassa maantaa| pratyakSa kalpanApoDhamabhrAntaM sudhiyo viduH // 4 // iyaM tu kalpanA, yA syaatprtiitirbhilaapinii| yA nAmayojanA seyaM kalpanA tvabhilApinI // 5 // paradRzyA tu jAtyAdiyojanA, sA'pi kalpanA / tatkalpanAnAtmakastu naikaH syAt savikalpakaH // 6 // kalpanAnAtmakaM yattu vaizidhyAnavabhAsakam / bhasiddhamiti nAza yadanyAsakacetasAm // 7 // jAyate kizcidadhyakSamAmilApasamujjitam / yatu cetasthagabhUnA vikalpo jAyate tadA // 8 // nAmAntarAmilApena nAsAvAkSArSabhAsakaH / kiMtu vacaHsamprayogAtU cetaHsAvivarjitAt // //

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pasaMyogarahitAcetassAca sAdhanAt / . . jAyate yugapatkArye avikalpavikalpake // 10 // vikalpo vA'vikalpo vA, yaugapaye na vAdhakam / nartakIM pazyataH puMsastAmbUlaM carvatastathA // 11 // jAyante rUpazabdAdivikalpA bahavaH khalu / AkSasya nirvikalpatvaM na ghaTeteyasaratam // 12 // savikalpakabhAve hi nimittaM nAtra vartate / viziSTArthaprAhitA tu nimittaM savikalpake // 13 // atAttvikatvAjAtyAdeH kva tadvaiziSTyasambhavaH / na ca nAno'sti sambandhaH kazcidarthena tAttvikaH // 14 // tajjAtyAdiviziSTArthagrahaNaM kalpanaiva tu / sumtiH| 1 nanvAkSamakhilaM jJAnaM viziSTasyaiva bhAsakam // 15 // sattAsAmAnyayogena ydrthmvbhaasyt| AkSaM bhavati vijJAnaM nirvikalpaM tadIyate // 16 // vizeSajAtiyogena yattatsyAtsavikalpakam / sattAsAmAnyayogena na cenArthAvabhAsanam // 15 // sadAtmanA'gRhIto hi niSedhakoDamApatan / sAkSasya viSayo na syAttadviziSTAvabhAsi tat // 18 // tadviziSTAvabhAsitve satyAkSaM kalpanA na kim / na cettatkalpanA, nAmayojanA kalpanA katham // 19 // kumaarilH| 2 asti tvAlocanAjJAnaM dharmimAtrAvabhAsakam / nApi sAmAnyarUpeNa yasmin dharmyavabhAsate // 20 // yadetadAkSaM prathamaM nirvikalpaM tadiSyate / tasmAdevAkSasaMyogAttatastasyaiva dharmiNaH // 21 // vizeSadharmayogena yavatyavabhAsakam / savikalpakamapyetatpratyakSaM tyakSahetukam // 22 // 3 pratyakSasthAvikarUpale vyavahArAstA katham / bhAviviktaH vikalpe viSayaikyena vyavahArAtA sthitA // .23 //

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atra saugtaaH| 1 yadakSasamprayogosthamavikalpakameva tat / sattAdharma puraskRtya taddhi nArthAvabhAsakam // 24 // sattvenApyagRhItazcet gRhItaH kathamityasat / dhyAvRttAtmA vijAtIyAcIlAdiH purataH sthitaH // 25 // sati cakSuHsamprayoge sapadyeva prakAzate / atastadAkSaM vijJAnaM viziSTaviSayaM khataH // 26 // na vizeSaNayogena, tasmAttatkalpanA nahi / yadvizeSaNayogena viziSTaviSayaM bhavet // 27 // tattu nAkSa, kalpanaiva, yasmAttatsavikalpakam / jAtyAdInAM nirAsena tadvaiziSTayAvabhAsinaH // 28 // prAmANyaM savikalpasya dUrotsAritameva hi| khalakSaNAdaminnasya jAtyAdekhabhAsane // 29 // yathaivAlocanAjJAnamanAviSTAmilApakam / nirvikalpaM, tathaivedaM syAjJAnaM nirvikalpakam // 30 // khalakSaNasyAvAcyatvaM prAgeva hi samarthitam / Ayantiko vibhedazcet jAteriSTaH khalakSaNAt // 31 // kathaM vizeSyaM rajyeta jAtibuddhyA khalakSaNam / 3 nirvikalpAdapi jJAnAtsavikalpasya sambhavAt // 32 // tadvAreNAvikalpasya vyavahArAitocitA / yadAkSaM kalpanApoDaM vyAvRttArthAvabhAsakam // 33 // tena kAcitkalpaneyaM mAnasI sNprvrtte| gaurayaM nAzva iti yA vyavahArasya sAdhanam // 34 // pravRttistu bhvtyaikygrhaaishyviklpyoH| tabhirvikalpahetutvamavikalpasya netyasat // 35 // kalpanApoDhamabhrAntaM pratyakSamiti susthitam / mAnatatphalameyAnAM bodhyAtretyaM vyavasthitiH // 36 // mAnaM syAdarthasArUpyaM mayastvartho bahiHsthitaH / phalaM tvarthapariccheda iti bAyArthavAdinaH // 37 // khasaMvittiH phalaM khAtmA meyo mAmaM tu saMvidaH / khasaMvedanayogyattamiti vijJAnavAdinaH // 38 // .....

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anumAne dvidhA mile praarthvaarthbhedtH| khArtha trirUpalihotthamanumemArthavedanam // 1 // pakSe sattvaM, sapakSe ca, vyAvRttistu vipakSataH / imAni trINi rUpANi yaiH syAlizasya liAtA // 2 // nayanyatamahInaM tu sAdhanAya prakalpate / avinAbhAvaniyamo'pyetai rUpaistu siddhayati // 3 // etenaitadapi prAsaM trayANAM kiM vyapekSayA / liAsa sAdhutA siddhayayavinAbhAvamAtrataH // 4 // kiM sAdhyenAvinAbhAvo hetodharmiNi gmyte| . pAtrakhAmimatanirAsa: kiMvA nidarzane nAdyaH prAksAdhyasthAvinizcayAt // 5 // ma dvitIyoMzato jJAtAdavinAbhAvamAtrataH / dharmiNyadRSTasambandho hetuH sAdhyaM na sAdhayet // 6 // na ca sAmAnyato jJAtAdavinAbhAvataH phalam / sAmAnyatazcAkSuSatve'nityatvenAvinAsthitiH // 7 // jhAtA'pi na tatastena tatra siddhthtynitytaa| atha tasyApi sadbhAvo yadi dharmiNyapekSyate // 8 // anicchato'pi trairUpyamApateddhanta te mte| trirUpalilAvacanaM parArthamatha kIrtyate // 9 // taba avayavaM yo yo dhUmavAn so'mimAn yathA / mahAnasastayA cAyaM parvato dhUmavAniti // 10 // pare nigamanAntaM tat pratijJAhetupUrvakam / vaizeSikamatanirAsa: icchanti tana yukaM yat sAdhanAhaM na tatrayam // 11 // pratijJAvacasaH sAkSAtkhArthe naiva prmaanntaa| zabdAMnAmaryasambandhavaidhuryAtsaMzayodayAt // 12 // vaiyarthya ca pratijJAyA dRSTAntopanayadvayAt / / vinaiva vacanaM pakSe sAdhyavattA hi gamyate // 13 // hetorupanayenaiva khIkRtena gatArthatA / hetunA paunaruktyaM syAtpUrveNopanayasya ca // 14 // api tatpakSadharmatvaM hetunaiva tu gmyte| bhAvivikapratyavasthAnaparihAra: pakSadharmatvatAtparyarAhiye kiM nu hetunA // 15 // pratijJayA gatArthatvAyaryoM nigamanAzrayaH / pUrvaNopamayAntena hetoraNe susasvite // 16 // uyotakarapratyavatvAnaparihAra

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kuto viparyayAzA nigamo yatprazAntaye / tasmAttatheti vAvyAtrAtkayaM vA sA prazAmyati // 17 // na vA nigamanApekSA vishissttkaaryvittye| avivakarNapratsavasthAnaparihAra: api vAkyairviprakIrNaiH pUrvaireva miyo'nvitaiH // 18 // sambaddhaikArthabodho hi nirAbAdhaH prajAyate / pazcAvayavavAdo'yaM tadayuktaH paraiH zritaH // 19 // tasya vyavayavasyAsya prAmANyaM zrotrapekSayA / anena sUcyate liGgaM trirUpaM zrotureva hi // 20 // anenaiva nimittena samayAtsanimittakAt / siddhA'natiprasakA'sya naH parArthAnumAnatA // 21 // pramANAntara AbhyAM paraM na pramANaM, mAnatve, naatiricyte| prAmANyaM yatparairiSTaM zabdasyArthAvabodhane // 1 // zabdArthayorasambandhAttatkathaJcana durghaTam / zabdasya pramANAntaratvanirAsaH * tAdAtmyatadutpattI sambandhazcAparo nahi // 2 // sa tasvaho vA'pi kSaNikeSu sudurghttH| akartRkasya vedasa prAmANyaM durapahavam // 3 // iti yanmanyate kaizcittadetena parAhatam / zakAzakavikalpe tu nityavAdaH praNazyati // 4 // kintu zabdo vivakSAyAM liGgabhAvaM samaznute / vakturvivakSA zrotA hi liGgAdasmAtprapadyate // 5 // kAryakAraNabhAvastu vivakSAzabdayoH sphuTaH / ata eva hi sambandhAdavinAbhAva enayoH // 6 // viSakSAyAM tu kasyAzcitkazcicchabdastu kAraNam / bhAvakhabhAvavaicitryAnAtaH syAdavyavasthitiH // 7 // gavayaM pazyataH puMsaH kadAcidvipine kacit / upamAnaprAmANyavijaya zAnaM yajAyate tulyA gauraneneti sopamA // 8 // tayA yaH smAryamANo'rthaH sAdRzyena vizeSitaH / tasyAH sorthaH prameyaM syAt tatsthaM sAdRzyameva vA // 9 // tanmAnamupamAna syAditi kecittacakSate / sAdRzyaM yadi vastu sAssyAnmAnamupamA tadA // 10 // bhUyo'vayavasAmAmyayogarUpaM hi tanmatam / sAmAnya nirastatvAdasa sikSA vyavastutA // 1 //

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kicAtra smRtisAmagyA smRtirevopjaayte| gavayAvayavAMzaihi dRSTaistaulyavikalpakaiH // 12 // bahuzo dRSTapUrvAyAH smRti!rupjaayte| upamAnapramANasya tadiha va nu sambhavaH // 11 // gavayo yastu gotulya iti kenA'pi bodhitaH / praviSTo jAtu vipinaM vilokya gavayaM puraH // 14 // smRtAtidezavAkyArthaH so'yaM gavayasaMjJakaH / iti saMjJAsaMjJimAvamadhyavaspati, tatra tu // 15 // upamAnaM vAkyajanyasAdRzyajJAnalakSaNam / phalaM tUpamitiH saMjJAsaMjJibhAvAvadhAraNam // 16 // prAmANyamupamAnasya kecidevaM pracakSate / na cedaM yujyate'rthasya yasmAt zabdo na vAcakaH // 17 // bAcyavAcakabhAvo hi pratikSiptaH padArthayoH / iSyatA vA sa naivAtra mAnAntaramapekSyate // 18 // gosAdRzyaM trirUpaM hi liGga vAkyena gamyate / arthe gavayasaMjJatvaM sAdhyaM yenAnumIyate // 19 // ato'numAnApArthakyamupamAne na sambhavet / kiJca saMjJAsaMzibhAvaH prAgeva yavadhAritaH // 20 // yattadAraNyakaM vAkyaM kiM nAvagamayatyamum / tatprAmANyaM kathaM vA syAdasya smRtisadharmaNaH // 21 // yAnyanyAni pramANAni taistaiH proktAni vAdibhiH / teSAM nirAso vileyo nibandhAntaHpravezataH // 22 // jainaaH| saahaaypriikssaa| ekaikamapyatra yatsyAdanekAtmakameva tat / ya eva piNDaH khaNDAtmA sa gavAtmA'pi dRzyate // 1 // khaNDo vizeSo vyAvRtteranuttestu gauH punaH / sAmAnyaM, tadayaM piNDo naikAtmA narasiMhavat // 2 // muNDAdbhine'pi khaNDe hi dhIrmupDa iva gauriti / khaNDo'yaM na tu muNDo'yamiti vyAvRttidhIrapi // 3 // evaM tattadvizeSeSu bhAva ityanuvRttidhIH / go yaM nAzva iti ca miyo vyAvRttidhIrapi // 4 //

Page #208
traikAlyaparIkSA / 47 mijasvabhAvasAmAnyavizeSAtmatayA tvataH / ekasyAnekarUpatvaM lokenaiva vyavasthitam // 5 // kArakadvayarUpatvamekasyApi hi lakSyate / vidyotate'bhramabhrAdityapi loke prayujyate // 6 // virodhaM vA'virodhaM vA vaiSamyaM vA svabhAvataH / ula lokamaryAdAM kaH prasAdhayituM kSamaH // 7 // atra saugatAH / kA nu sA lokamaryAdA yopapattiparAhatA / bAlamUDhamayo loko nopapattimapekSate // 8 // ekatvamapyanekatvaM bhinnatAM cApyabhinnatAm / vinAzemavinAzaM ca konvekasya vadedbudhaH // 9 // yadekasyaiva sAmAnyavizeSobhayarUpatA / .. viruddhamidaM sarvamiti tu vyAhataM vacaH // 10 // svabhAvabhede nAnAtvaM syAtsAmAnyavizeSayoH / tadAtmatAyAM nAnAtvAdekatvaM naiva sambhavet // 11 // ekavastvAtmatAyAM ca tatsAmAnyavizeSayoH / mithaH khabhAvabhedastu na ghaTeta kathaJcana // 12 // svabhAvabhede tvasati nAnAtvaM na tayorbhavet / tathA ca naiva nAnAtvaM vastuno'pi tadAtmanaH // 13 // ekasya tAttvikI nApi kArakadvayarUpatA / vivakSAbhedamAtrAttu vyavahAraH pravartate // 14 // tasmAdekatvanAnAtvAdyanekAntasvabhAvatA / ekasya vastuno naiva kathaJcidapi sambhavet // 15 // na vA nRsiMhe dvairUpyaM kintvaNupracayAtmake / tasminkAMzagaM nRtvaM siMhatvamaparAMzagam // 16 // saugataikadezinaH / vastUnAM saugatAH kecitraikAlyamabhimanvate / traikAlyavAdinaste'pi matabhedAccaturvidhAH // 1 // 1 bhAvAnyathAtvamAtreNa kazcidadhvatrayAnvayam / hemnaH kuNDalakeyUraguNabheda ivecchati // 2 // dharmatrAtamatam /

Page #209
atItAdivyavahatirbhAvairvastuguNaistu yaiH / eSAmevAnyathA bhAvaniSvadhvasu na vastunaH // 3 // ekasyAmanuraktasyAviraktasyAparAkhiva / avyaktamakSaNasyApi lakSaNAntarayogataH // 4 // adhvasu triSu vastUnAmanvayaM manyate paraH / te ca vRttivizeSAH syuryairatItAdilakSaNaiH // 5 // atItAdivyavahRtirbhavatyekasya vastunaH / mAtA ca duhitA ceti nAryekaiva yathocyate // 6 // pUrvAparamapekSyaivameko'pyanyAnya ucyate / yasya pUrvApare staH sa vartamAna itIryate // 7 // pUrvApare yayorna stastvatItAnAgatau kramAt / 2 traikAlyaM nirvahatyevamanyathAnyathikaH paraH // 8 // traikAlyaM nirvahatyanyaH kAritrasya vyapekSayA / yA phalAkSepazaktiH sA kAritramiti kathyate // 9 // kSiptA satI mRduTikA kutryAdiSu kramAt / dvitryAdivyavahArANAM bhavatyekA padaM yathA // 10 // kAritre'vasthiteH, tasmAcyuteH, tadanavAptitaH / vartate'yamatIto'ya, manAgata, iti kramAt // 11 // anyAnyavyavahArANAmekamapyAspadaM tathA / tadatItAnAgatayoravastutvaM parAhRtam // 12 // atItAnAgatajJAnaM no cennirviSayaM bhavet / apratItya dvayaM naiva vijJAnamupajAyate // 13 // cakSU rUpaM mano dharmA ityAdyetattu tayam / iti dvamAzrayatvoktistAyino vyAhatA bhavet // 14 // avastutvAdatItasya vaiphalyaM karmaNo bhavet / atItAnAgatajJAnaM vibhaktaM yattu yoginAm // 15 // tayorvastutvavirahe tadghaTeta kathaM punaH / atra saugatAH sudhiyaH / 1 sAjhAprakriyayA taulyAtprathamastu parAhataH // 16 // yaH svabhAvAnyathAbhAvaH pariNAmo hi vastunaH / tyaktapUrvasvabhAvasya sa ce, dvastvantaraM bhavet // 17 // ghoSamatam / buddhadevamatam / vasumitramatam /

Page #210
pUrvakhamAnAmAgena khabhAvAntarasAtau / hanta khabhAvasAirya dvitIyo'pyata eva na // 18 // kica dRSTAntavaiSamyAna tRtIyasya saGgatiH / 2 kAritravAdo yazcAyaM caturthaH so'pi nocitaH // 19 // adhvavyavasthAsaMsikha dharmANAM yatprakalpyate / kAritraM yadyaminnaM syAddharmebhyo viphala: zramaH // 20 // dharmakharUpavattacca nanu syAt sArvakAlikam / tatabyutistadaprAptirdharmANAM kva nu sambhavet // 21 // dharmebhyo yadi tadbhibamapasiddhAnta Apatet / skandhAyatanadhAtubhyaH prAstaM bhagavatetarat // 22 // dharmANAM vartamAnAnAM prAgUdhaM cAkhabhAvatA / kAritrasyeva hetutvAt saMskRtatvAca sidhyati // 23 // anyathA nityatApattyA hetutvAdi virudhyate / yattvanAlambanaM jJAnaM neti tamiyataM na hi // 24 // nityezvarAdivijJAnamanAlambanameva hi / yadukkaM tAyinA tattu citte sAlambane sthitam // 25 // sAlambananirAlambabhedAttaddhi dvidhessyte| apyanAlambanasyAsya jJAnatvamajaDatvataH // 26 // taccAjaDatvaM jJAnasya prkaashaikkhbhaavtaa| atItaM karma yattattu sAkSAna phalasAdhanam // 27 // kintu tadvAsitAzcittasantAnAtphalamiSyate / atItAnAgatajJAnaM jAyate yoginAM tu yat // 28 // na tadviSayasApekSaM cakSurvijJAnavadbhavet / kintu rUpaM vartamAne syAdasAdhAraNaM tu yat // 29 // santAnakramasaGgatyA kAryakAraNalakSaNam / jJAtvA tayoginaH pazcAlaukikaiH sAvikalpakaiH // 30 // bhUtaM bhAvi ca santAnaM yaddhetoH syAtphalasya ca / caarvaakaaH| bokAvata- 1 kAlatraye'pyanugataM yayekamapi neSyate / priikssaa| paralokAyabhAvena vara lokAyataM matam // 1 // 2 caitanyaM bhautiko dharmo yato bhUtacatuSTayAt / kAyazabdAbhilapyAtajAyate vyajyate'thavA // 2 //

Page #211
vijJAnadhArA kA'pyati yasyA jnmaantraanvyH| ityeSA kalpanA yA'pi sopapattivivarjitA // 3 // vicchedAjanmamRtyubhyAM vicchedAtkhApamUrcchayoH / 3 kAryakAraNabhAvo'pi pUrvAparavapuHsthayoH // 4 // caitanyayona ghaTate mijadehAzrayatvataH / / vijJAnayorvartamAnagavAzvagatayoriva // 5 // 4 na heturmiyamANasya cittaM cittAntarodbhave / niyamANasya cittatvAdahacaramacittavat // 6 // 5 nApi jJAnaprasaGgo'sti kalalAdidazAkhapi / anindriyasyendriyArthabhAnaM naiva hi sambhavet // 7 // arthAvagatirUpAJca nAnyavijJAnalakSaNam / ata eva ca mUrchAdau sthitirasya praahtaa|| 8 // 6 jJAnaM tvAzrayasApekSaM dehAdanyo na cAzrayaH / Azraye nihate tacca nazyena syAdhirAzrayam // 9 // nityavijJAnamAtmAnamapahAyApasarpatAm / praveze kimanaucityaM lokAyatagRhAntare // 10 // atra saugtaaH| 1 ati vijJAnadhArA sA yA punarbhavabhAvinI / pUrvapUrvapratyayakakSaNikajJAnalakSaNA // 11 // vAsanAnvitasantAnasamAbaddhaphalAnvayA / dUrotsAritanAstikyA sudhIbhiH susamarthitA // 12 // sarvathA paralokastu nAstyeveti na no matam / ArambhakArabhyabhUtatattajjJAnAdisantataH // 13 // kAciniyatamaryAdAmavasthAmavalambya tu / pUrvAparavibhAgena paralokaH prakIrtyate // 14 // 2 caitanyaM na ca bhUtebhyo jAyate vyajyate'pi vaa| sthairya khalviSyate bhUteSvaya te hetavaH katham // 15 // sadaiva hetusAnidhyAnityaM kAryaprasaGgataH / sahakArivyapekSA'pi nilasya na ghaTeta hi // 16 // AdheyAtizayatve hi nityataiSAM vilupyate / nAdhIyate'yAtizayaH kiM kRtaM sahakAriNA // 1 //

Page #212
51 kSaNikatvaM yadISyeta svapakSAcyutireva tu // 18 // kAryakAraNabhAve kiM pramANaM vartate tayoH / anvayo vyatirekazca dehabuddhyorhi durbrahaH // 19 // dehazvedatAto durghaTA'NuSu hetutA / pratyekaM yadi hetutvaM vikalpAnantyamApatet // 20 // saMhatya cedekamAtrahAse na syAca mAnasam / na ca so'vayavI, tasya prAgeva tu nirAkRteH // 21 // anayaiSa dizA bAhyavastUnAmapyasambhavaH / nyAyyamArgAnusAreNa kSaNikatvamiveSyatAm // 22 // 3 evaM hetvantare prAste svayamutpattyasambhavAt / khopAdAnabalodbhUtaM vijJAnaM yattadAdimam // 23 // pUrvavijJAnasambhUtamiti siddhyatyayatnataH / cittAntarArambhakatvamantyacittasya cAkSatam // 24 // rambhakArabhyabhAvaniyamAnatilaGghanAt / 4 arhacaramacittasya yA nidarzanatoditA // 25 // na sA khamatasaMsiddhyA parasiddhyA tu sA katham / pareSvapi na sarveSu siddhametannidarzanam // 26 // 5 vijJAnasya khabhAvastu nArthAvagatirUpatA / svApnaM hi mAnasaM jJAnaM nendriyArthAvabhAsakam // 27 // kintu khapUrvavijJAnavAsanAparipAkataH / yathAkhapratyayabalaM vijJAnamupajAyate // 28 // ityazvendriyazUnye'pi vijJAnaM kalile bhavet / anveti khApamUrcchAdau tasmAdvijJAnamIdRzam // 29 // ekaM vijJAnasantAnaM pUrvAparazarIrayoH / kathaM syAditi nAzayaM pratyayAjyanuvartate // 30 // ata eva ca vijJAnamAdyaM prAgvAsanAnugam / ruditastanapAnAdi kArya syAtkathamanyathA // 31 // 6. Azraye nihate dehe nazyedvijJAnamityasat / jJAnasya kA''zrayApekSA, tatkiM mUrta, patiSyati // 32 // na tAdAtmyaM na hetuzca kathaM dehastadAzrayaH / ajJAtazAkyasiddhAntarahasyo nanu mandadhIH // 33 // lokAyatamate'sAre sAramanveSTumicchati /

Page #213
pAsA priikssaa| na bAya nIlapItAdi, jJAnaM yadAhaka bhavet / na bAyagrAhaka zAma yena bAhyasya vedyatA // 1 // nIlapItAdi yadvecaM vedanAtana miyte| tasmAdvimAnamevaikamajaDaM paramArthasat // 2 // atra baahyaarthvaadinH| 1 akhi bAhyo ghaTAyartho yadvibhako'yamIkSyate / 2 gRhNAti bAhyAnapyarthAn yattadvijJAnamAntaram // 3 // 3 nIlapItAdi yadvecaM vedanAttattu bhidyate / nIlapItAdi saMvittAvapi vitteravedanAt // 4 // atra vijJAnavAdinaH saugtaaH| bAyasvArthasya sadbhAvo ghaTAderghaTate katham / kimanekANurUpo'yameko vA'vayavI mataH // 5 // nacAnekANurUpo'yamapratyakSAttadAtmanA / natyanaMzAnekamUrtAkAradhIprativedanam // 6 // kintu sthUlaikarUpeNa prtykssmupjaayte| yasmAtsamuditA eva jAyante prmaannvH| bhadantazubhaguptaH / ato na teSAM pratyakSaM pratyekaM khAtmanA bhavet // 7 // nirntrsjaatiiygrhnnaaddhaantmaansaiH| . gRhyate sthUlataikatve ityekastvatra manyate // 8 // ytsaamaanyvishessaabhyaamekaanekkhbhaavtaa| sumtidigmbrH| vastumAne vartamAnA sA'NUnAM sahajaiva hi // 9 // gRhyate tatra sAmAnya vizeSastu na gRhyate / aNovizeSarUpaM tu yogidRSTyekagocaram // 10 // ato'naMzatvanAnAtve na gRhyate itiitrH| kiM sambhUya samutpAdamAtreNa sthAdbhidA''tmani // 11 // khenAnaMzAtmanA'dhyakSe bhAseraNa kuto'NavaH / kayaM syAt sthUladhIontinaM siddhAstvaNavo yataH // 19 // kizca bhUdharamAvena ye'NayaH pracayAzrayAH / teSu madhye yo tyaNuH syAdaNubhirmahumirvRtaH // 13 // tasthAnekANukhAmukhyaM na syAdigmedamantA / vinA digbhedaniyama lavekAtmaNyate // 14 //

Page #214
na sidhyAcayakhalAdaNorapi sa jApatet / digbhede satyanazatvamapagacchedaNAvapi // 15 // tasyApi yadi khAMzatvamanavasthA prsjyte| tadanA pratikSepAdaNoradhyakSatA hatA // 16 // yA sAmAnyavizeSAbhyAmekAnekakhabhAvatA / durghaTA sA hi vastUnAM dvairUpyAnupapattitaH // 17 // dve cadrUpe vastunI dve tyaparaspararUpataH / ayaM dvairUpyavAdastu pareSAM prAkparAhataH // 18 // nacApyavayavI kazcidvAyaH prtykssgocrH| paramANubhirArabdho yaH parairupagamyate // 19 // prmaannuprtikssepaadympypsaaritH| 2 bAhyArthaprAhitA jJAne ghaTeta na kathazcana // 20 // na hi kazcana sambandho bAhyAbhyantarayostayoH / sAkAraM naca vijJAnaM syAdvAhyasyAvabhAsakam // 21 // khAnanyAkAramAtrasya taddhi syAdavabhAsakam / nirAkAraM tu nitarAM na bAyArthAvabhAsakam // 21 // nanu khabhAvo jJAnasya yadarthasyAvabhAsanam / bhadantazubhaguptaH / jJAnaM paricchinattyarthAnatra kiMnu vikalpitaiH // 23 // jJAnaM cetsattayaivArthaparicchedakamiSyate / sarvasya sarva vijJAnaM syAtparicchedakaM tadA // 24 // arthena janyate jJAnaM tatparicchedakaM yadi / cakSuSo'pi paricchedaH syAttattena hi janyate // 25 // 3 arthavittAvapyavittirvittenaiva hi sambhavet / nIlAdi bhAsayatyeSA bhAsamAnaiva yatkhayam // 26 // zAnaM vezAvabhAseta mAsetArtho'pi naiva saH / apratyakSopalambhasya nArthadRSTirhi sidhyati // 27 // arthaprakAzane kArye vyApTatA vittirasti yaa| kumArilaH / sA tadaiva vyApriyeta kathaM khAtmaprakAzane // 28 // rUpaprakAzakaM cakSurna ca khAtmaprakAzakam / sadvittirAtmasaMvittau vityantaramapekSate // 29 // iti kasyacidAzakA sA'pyanena praahtaa| kiM kArya vyApatiH kAtra vyApArAntararopinI // 30 //

Page #215
zrutipa rIkSA / 54 arthaprakAzanAtmaiva vittiH sA nAnyalakSaNA / jJAnadvAratayA cakSurupacArAtprakAzakam // 31 // jJAnasya khaprakAzasya kathametanidarzanam / tasmAdvijJAnamajaDaM khAtmanaiva prakAzate // 32 // tasmAtsahaiva saMvitterabhedo nIlatadviyoH / yau pRthaGkopalabhyete tayorbhedo na caiva hi // 33 // yathA janaistaimirikaizcandrayordRzyamAnayoH / yathAca khAtmano bhedo vijJAne naca vartate // 34 // tathAca siddhaM khAnanyanIlAdyAkRti vedanam / AkArabhedaniyamaM vijJAne ghaTayan paraH // 35 // bAhyamicchati vijJAne khAkArasya samarpakam / parAstametadvAhyArthAsambhavasya prasAdhanAt // 36 // khAkArArpakatA ceyaM durghaTA bAhyavastunaH / vijJAnAkAravaicitryaM vAsanAparipAkajam // 37 // natu bAhyArthasadbhAvasApekSaM svAnabhedavat / khAnanyaiH kalpitAkArainIMlAdyairupalakSitam // 38 // svasvapUrvapratyayajaM vijJAnamajaDAtmakam / prakAzate svAtmanaiva na grAhyaM grAhakaM naca // 39 // tathAca siddhaM vijJAnamadvayaM paramArthasat / jaiminIyAH / vijJAnamAtravAdAdi sarvametadasaGgatam / abAdhitAryayA zrutyA pakSo'yaM nanu bAdhyate // 1 // 1 kartRdoSAddhi vAkyAnAmaprAmANyasya sambhavaH / zruterakartRkatvAttu prAmANyamanapahavam // 2 // 2 navopalabhyate kiJcitpramANaM tatra karttari / na pratyakSAnumAne to nopamAnAgamAvapi // 3 // nArthApattirataH kartRrAhityaM siddhyati zruteH / 3 vedaprAmANyamucchettumAdRtAtiparizramAH // 4 // be svakartRkatAkSiptAM prAsyanto nityatAM zruteH / anityatAM zabdamAtre sAdhayantyanumAnataH // 5 // pratyakSAdiviruddhArthapratijJAdyabhidhAyinAm / teSAM siSAdhayiSitalAbho mandadhiyAM katham // 6 //

Page #216
so'yaM gozabda ityeSA pratyabhijJA pbaadhitaa| . anyakAlAnyadezeSapyanayA jAyamAnayA // 7 // zabdAnAM khalu nityatvaM vibhutvamapi sidhyati / 4 gozabdapratyayAH sarve naiva nAnAvalambanAH // 8 // ekAkAropaprahatvAtsampratyutpanabuddhivat / anumAnairevamAdyanityatvaM tasya sidhyati // 9 // nacAnumAnataulyaM syAdIhakve'rthaghiyAmapi / vyaktyekatA gavAdInAM pratyakSeNa hi bAdhitA // 10 // mandatIvAdibhedastu vrnnvyjknaadgH| ata eva prAtyabhijJaM gAyekatvaM na hIyate // 11 // 5 vyajakasthavizeSeNa vyaGgyaM prAntaista gRhyate / yathA pittasya pItinA zamaH pIto'vabudhyate // 12 // etena zaGkA prAstreyaM yo nAdo bhvtessyte| sa vAyavIyasaMyogavibhAgAtmA na gRhyate // 13 // atha tadguNayogena kathaM syAdyAyadhIriti / api sanihitaM pittadravyaM naiva tu gRhyate // 14 // athApi tasya pItinA-zajo prAntaistu gRhyate / abhivyajakatA cAsya zrotrasaMskArato matA // 15 // zabdasaMskArataH kaizcidabhivyajakatA mtaa| zrotrasaMskArapakSastu mAnyo bhASyakRtA mataH // 16 // zrotraM tu kazcidyonoM'zaH krnnshsskulimdhygH| na cAnavayavaM vyApi vyomaikamupagamyate // 17 // vAyavIyAH kecidaMzA abhighAtasamutthitAH / khadezAt sarvatodikAH prasarpantastatastataH // 18 // prabAdhamAnA vAyvaMzAstimitAnvama'ni sthitAn / yathAvegaM zrotradezaM taM taM prApya sapathamI // 19 // zrotrAkAze vidadhati zaktimekAmatIndriyAm / IdRzAtizayAdhAnAt zrotraM nAdena saMskRtam // 20 // prAgeva nAdoparamAt zabdAn gRhNAti kAMzcana / vyAyavyAkabhAvo'yaM vailakSaNyAyavasthitaH // 21 // . vaijAtsena vyavastheyaM varNaniSpattivAdinAm / tulyA'nyathA'nyavAyvaMzAdvarNo'nyo na kuto bhavet // 22 //

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ekAnavavivyApivyomapo'pi na kSatiH / karNazakulyavacchedabhedAcchotravyavasthiteH // 23 // karNazaSkulyavacchiAdigmedo vA tadiSyate / zrUyate hi dizaH zrotramiti seyaM layazrutiH // 24 // avacchedakabhedena tulyA'trApi vyavasthitiH / ityaM ca vyajakai daiH zrotrasaMskArakArakaiH // 25 // zabdAnAM vyajyamAnatvAtteSAM nitsatvamakSatam / 8 kina-zabdo yadyanityavastha bodhakatA katham // 26 // na cAgRhItasambandho bhavedarthasya bodhakaH / nahi jAtavinaSTasya sambandhajJAnasambhavaH // 27 // sambandhaprahapaM yAvattAvat sthairya yadISyate / tAvatkAlaM satastasya pazcAtsyAsko nu nAzakaH // 28 // khayaM cenazyati, punastadarthe zAbdadhIH katham / naTo gRhItasambandho jAtasya tu na tahaH // 29 // tathAca siddhA zabdAnAmapittyA'pi nitytaa| nanu yadvAcakaM tasya nityatvaM nopapadyate // 30 // padaM hi vAcakaM tacca varNakramasamAhitam / khato na kramarUpatvaM varNAnAM sarvatassatAm // 31 // kramabocAraNAyattastatpade nityatA katham / varNAnAM kevalAnAM tu kiM syAnityatvataH phalam // 32 // naitat yatpadamatyantaM varNebhyo na vibhidyte| susthite varNanityatve padasthApi hi tasthitam // 33 // kamazcAtyantato naiva varNebhyaH pravibhidyate // 34 // nacAnupUrvamAtrasya kramasvArthAbhidhAyitA / kramayogena varNAnAM vAcakAnAM padAtmanAm // 35 // nityatvamakSataM, kisa krame'pi vyvhaartH| kApyapUrvaH kramaH kazcitkenacitra prayujyate // 36 // vede kartRsmRtiryA'pi sA'rthavAdanibandhanA / itvaM ca zabdanityatvaM zabdazakeca nityatA // 37 // vedsyaapaurusseytvaaddRssttaarthaavbodhinH| prAmANya sAvabodhyAyeM sarvametavyavasthitam // 38 //

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57 atra saugatAH / 1 zruterakartRkatve'pi prAmANyaM naiva siddhyati / yathA karturabhAvena na syAddoSapadaM zrutiH // 39 // tathA karturabhAvena na syAGguNapadaM ca sA / aprAmANyaM yathA doSAt prAmANyaM tu guNAt khalu // 40 // doSo bhramapramAdAdi guNaH sArvajJatAdi tu / tadetadvayarAhitye SaDapUpAdivAkyavat // 41 // AnarthakyAdapramAtvamanivArya samApatet / satyatvasya guNApekSA nibandhe hi sakartRke // 42 // apauruSeye vede tu khataH satyArthabodhake / atadyapekSaM satyatvamiti cenmanyate bhavAn // 43 // ayaM vizeSo mithyAtve tulyo nanu vimRzyatAm / doSavyapekSaM mithyAtvaM nibandhe hi sakartRke // 44 // apauruSeye vede tu khato mithyArthabodhake / rapekSaM mithyAtvamiti vaktuM hi zakyate // 45 // kiSca tasya svataH satyabodhasAmarthyamapyasat / yugapatsarvavijJAnaprasaGgAt hetusannidheH // 46 // kadAcidasamarthazcet samartho na kadAcana / nityAt samarthAttasmAttu sadA sarva prabuddhyatAm // 47 // sahakArivyapekSAyAM nityatvaM nanu durghaTam / kica vyapekSya vyAkhyAdIn kramikAn sahakAriNaH // 48 // bodhakatve vRthA tasyApauruSeyatva kalpanA / bhUtArthabodhakatvAya yAzritA sA tu kalpanA // 49 // tazca tasyAdya sampannaM vyAkhyAtRpuruSAzrayam / 2 akartRkatvaM vedasya nizcetuM naiva zakyate // 50 // kartA gRhIto mAnevettatsattAyAH kSatiH kutaH / na pramANanivRttirhi vastusattAnivarttikA // 51 // satyeva viprakRSTAdau pramANaM hi nivartate / notpattirnaca tAdAtmyaM pramANenAsti vastunaH // 52 // tatpramANanivRttyA syAnivRttirvastunaH katham / pramANanivRttirvA bhavatA nizcitA katham // 53 // asaGkhyAtAH pramAtAro hyanAdau bhavamaNDale / sarveSAM tannivRttistamanvasarvazadurprahA // 54 // ekasya tannivRttistu nAlamarthanivartane / kriyAkArakabhAvena vibhaktArthAvabodhakaH // 55 //

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vedaH sakartRkaH kintu kartA na maryate'dhunA / AkhyAyikA anekA hi sansavijJAtakartRkAH // 56 // 3 naca zabdasya nityatvaM sidhyati pratyabhijJayA / prAktrasyamijhAmAtrasya bhramatvaM hi nidarzitam // 57 // pratyabhijJAvalAtsarvazandAnAM yadi nityatA / pauruSeyApauruSeyavibhAgo'pi na yujyate // 5 // laukikAnAM hi zabdAnAM vaidikebhyo na cAntaram / narAkRtAH sarva ete vyajyante vyajakaiH khalu // 59 // na cAnupUrvAnayatyanimittApauruSeyatA / vyajakakramaneyatyAttanaiyara khato nahi // 6 // naiyayaM puruSAdhIne naca syaadyjkkme| sarve khatantrAH puruSAH svakhatAlpAdikarmaNi // 6 // tat kosstthyvaayostaalvaadisNshlessaashlesslkssnnaaH| nAdAH puruSatavAstu kayaM syuniyatakamAH // 62 // yadukaM zabdanityatve lizaM taca na sAdhakam / virodhe bAdhakAmAvAdanaikAntyaprasaGgataH // 63 // atadrUpaparAvRttimavalambya bhvntymii| ekAkArAH pratyayAstabdhatInAM syAmacekatA // 64 // prAtyakSikaM tu nAnAtvaM gAdivyaktiSvabAdhitam / mAdhuryAdivibhedena varNabhedo hi lakSyate // 65 // vyajakasthavizeSeNa vyAyaM gRhyata ityasat / 5 na cAnyasyAnyarUpeNa prahaNaM kvApi sambhavet // 66 // yazca pItaH zaGga iti bhramo nirviSayo hi saH / vAsanApAditAkAro bhramo nArthamapekSate // 6 // bhrAnteH sAlambanatvaM tu na ghaTeta kayadhana / nirAkArajJAnapakSe bhrAntiH kiMviSayA bhavet // 68 // pItAkAro bhAsamAnaH, zahadatadAtmakaH / sAkArahAnapakSe'pi na sAdAtyAvalambinI // 19 // sArUpyApAdakaM bhrAntau bAhyamasti na kicana / ityAca zrautravijJAnaM mandatIvAvabhAsakam // 70 // zabdasya prAhaka na sAdatabUpAvabhAsataH / zrautropamamme zabdaH kiM yogyo vA'yogya iSyate // 1 // zrotrasaMskAravaiyayaM pakSayorubhayorapi / yogyavebupalabhyeta kiM saMskAravyapekSayA // 2 //

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ayogyo nopalabhyeta saMskAre'pi kRte sati / nanu zande vicAro'yamahetau ghaTatAM katham // 73 // yogyAyogyavicAro hi hetAveveti cena tat / viSayo yadyahetuH syAtpratyakSa prAyatA katham // 4 // zaphirAdhIyate zrotre yA nabhobhAgalakSaNe / sA zrotrAvyatiriktA cet zrotrasya sthAjanistadA // 75 // zataH prAgvA'pi sattvaM syAt sthirazrotrAtmatAvazAt / sA zrotravyatiriktA cettayA zabdAhodayAt // 6 // zrotrasya tu tato'nyasya zabdaprAhakatA kayam / sA tato'nyA'pi tasyaivesasti tasyApi hetutA // 7 // eSA durAzA, sambandhaH zataH zrotreNa ko bhavet / / na tAdAtmyatadutpattI, tat saMskAraH sudurvacaH // 8 // kodhyo vAyuH samutpattya karNAbhyantaramAvizan / saMskaroti nabhobhAgalakSaNaM zrotramityasat // 79 // pharNAbhyantaramAviSTaH sa cet, kasmAna gRhyate / tattadAnItabhUtAMzasparzo vA kiM na gRhyate // 8 // avyApino'pi zabdasya minadeze sataH kvacit / ayaskAnto viprayuktalohassAkarSako yathA // 81 // zrotraM tathA prAhakaM syAt vicitrA vastuzaktayaH / tulyA dik zrotrapakSe'pi saMskArAnupapajatA // 82 // zabdAryayostu sambandho naiva, yajjJAnasiddhaye / zabdanityatvacintA syAt , sa ca prAgeva khaNDitaH // 3 // zabdArthayo ko'pyasti sambandhaH pAramArthikaH / vivakSAyAH sUcakatvAt zabdo bodhaka ucyate // 84 // sarvatra dRSTamevaitat kArya kAraNasUcakam / vivakSayA kayAcittu ko'pi zabdaH prayujyate // 85 // tasmAceSTeva zabdo'pi sUcako na tu vAcakaH / nibandhe vistRtaM bodhyaM diyAtramiha darzitam // 86 // . jaiminiiyaaH| khatamAmA- 1 nanu pramANaM sakalaM khataHprAmANyamaznute / jypriikssaa| khakArye'rthaparicchede khaprAmANyavinizcaye // 1 // yasmAdananyasApekSaM pramANa vartate khataH / utpattI hetvapekSo'pi khakArya jaladhAraNe // 2 //

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6. vartate'nanyasApekSaH kalazo hi yathA khayam / tathA pramANaM sakalaM samutparSa khahetutaH // 3 // khakArye'nanyasApekSaM pUrvokta vartate khayam / yathA paryaparicchityai pramANaM kalpate khayam // 4 // khaprAmANyaparicchityai tathA prabhavati khayam / yadi pramANasApekSamanavasthA prasajyate // 5 // prAmANyagrahaNAyAnyadyatpramANaM pragRhyate / tatrApi tatparicchittyai punaranyadapekSyate // 6 // evaM krameNa prAmANyaprAhakasya gaveSaNA / na vizrAntipadaM gacchedanyAnyasya vyapekSaNAt // 7 // prAmANyaprAhakaM yatsyAt prAmANyaM tasya cetkhataH / pUrvataH ko vizeSo'sya tadeva tu tatheSyatAm // 8 // prAstaM tat guNavijJAnAt saMvAdajJAnato'pi vaa| khataHpramANAtprAmANyaM gRhyate paratastviti // 9 // api khataHpramANatve khataHprAmANyadhIH kvacit / bAdhakAraNaduSTatvajJAnAbhyAmuparudhyate // 10 // ataH khataHpramANatvamautsargikamidaM matam / 2 sati sarvapramANAnAM khataHprAmANyavaibhave // 11 // vedasyApauruSeyasya tathAtve kimu kathyatAm / guNadoSavisaMvAdAH sambhavanti na yatra hi // 12 // 3 ito'pi vA pramANAnAM khtHpraamaannymucyte| zaktiH khAbhAvikI teSAM yato'ryagrahaNAdiSu // 13 // sA hi khAzrayasAmaprernAnyaM hetumapekSate / atra saugtaaH| 1 janmAnantarasattAkaM pramANaM yadi sambhavet / ghaTaspeva tadA'syApi syAtvakArye khayaM sthitiH // 14 // kSaNikaM nanu vijJAnaM bhavatA'pyabhimanyate / asato janmanaH pazcAyApArastasya kaH punaH // 15 // janmAtiriktavyApAro jJAne neti hi vo matam / kicAkSaNikamevAstu sthitvA vyApriyatAmapi // 16 // pramANe saMzayo mAbhUtprAmANyasya vinizcayAt / pramANeSvapi sandehasambhavaH sArvalaukikaH // 17 // 2 evaM hate pramANAnAM khataHprAmANyavaibhave / codanAlakSaNe vede ka tadAzA'vadhAryatAm // 18 //

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61 vedasyApauruSeyatvaM prAgeva hyapasAritam / navAparahitaikArthaH sarvajJo bhavato mate // 19 // yasya karturguNenAyaM vedaH prAmANyamarhati / sandehazva visaMvAdo jAgartti tu pade pade // 20 // vyAkhyAtAraH ke nu nAma rAgadveSAdidUSitAH / yeSAM viracyate zlAghA te hi manvAdayastviti // 21 // 3 zaktiH khAbhAvikI kAcidyA pramANeSu kalpyate / sA cet khAzrayahetubhyo nAnyaM kazcidapekSate // 22 // na vizeSastataH kazcit yallAbhAtsyAtsamIhitam / sarva jJAnaM svahetubhyaH zatameva hi jAyate // 23 // taireva hetubhiH pazcAt zaktirjAyata ityasat / prAgazakaM tataH pazcAnna hi zaktaM bhavetkvacit // 24 // svabhAvabhede vastUnAM bheda eva hi siddhyati / kSaNikatvaM ca vijJAne bhavatA'pyabhimanyate // 25 // asmAbhiH sarvavastUnAM kSaNabhaGgastu sAdhitaH / syAdbhUtArthaparicchittiH pramANAcchatimatayA // 26 // tatparicchettRtA tasya khAtmanA nahi gRhyate / anyathA tulyayuktyA syAnmithyAtvasya khato grahaH // 27 vayaM tvaniyamaM brUmaH prAmANyasya khato prahe / yogijJAnAdikaM yattu codanAjanitAdi yat // 28 // prAmANyasya khato vittiH paratastu tayoH kramAt / etenArthakriyAjJAne svataH prAmANyanizvayAt // 29 // prAmANyanizvayaH prAcye nAnavasthA ca sambhavet / prAmANyamavisaMvAdaH sa cAstyarthakriyAtmakaH // 30 // arthakriyAvabhAsastu spaSTAbha upajAyate / dAhapAkAdivijJAnaM kiMvA kasyacidasphuTam // 31 // tasmAdarthakriyAjJAnaprAmANyasya khato grahaH / pratyakSamAdyamapi yadabhyAsAtizayotthitam // 32 // sphuTAbhatvAtsvatastasya prAmANyamupagRhyate / svataH prAmANyaniyame yadyayaM syAddurAgrahaH // 33 // khato'prAmANyaniyame kiM na kAryo durAgrahaH / utsargatastu jJAnAnAmaprAmANyAvabodhitA // 34 // bAghakAraNaduSTatvajJAnAbhAvAttu bAdhyate / ityevamapi vaktuM hi suzakaM yuktitaulyataH // 35 //

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sbNshpriikssaa| jaiminiiyaa| prAmANyaM zAkyavAkyAnAmicchadbhistatpapAnugaiH / 1 sarvajJasAdhane yano vyapetArtho vitanyate // 1 // sarva sAmAnyarUpeNa veti sarvo'pi maanvH| tAippeNa tu sarvANi na kazcidvettumarhati // 2 // nahi vetuM prabhavati kazcit sarvAn rajaHkaNAn / parIkSitaH kAkadantarita jJAtaizca kinu taiH // 3 // kina sthAyadi sarvajJaH srvsaakssaatkRtikssmH| sAkSAtkRtAzucidravyarasatvAddoSabhAk bhavet // 4 / 2 atIndriyArthadarzitvaM ghaTate naca kasyacit / arthendriyakhabhAvo hi maryAdA nAtivartate // 5 // zaktiprakarSaH zakyeSu, nAzakyeSu pravartate / abhyAsa iva yogo'pi satI zaktiM hi varddhayet // 6 // 3 dharmAdhauM khato vettIyetacApyarthasAdhanam / tatkharUpe tyaniyate kApilAdivivAdataH // 7 // 4 pramANapaJcakAbhAvAtsarvajJo naiva sidhyati / . kintvabhAvapramANena tadabhAvastu sidhyati // 8 // anapekSitasarvajJAtvato mAnAdakartRkAt / bhavatyabAdhito vedAdharmAdharmavinizcayaH // 9 // 5 naca saugatasAvazye pramANamupalabhyate / khaziSyahArdavijJAnAna sAvazyasya sambhavaH // 10 // atItAnAgatAnantaparahArdAnavekSaNAt / 6 yazcAyamiSyate buddhaH sarvAvaraNasaMkSayAt // 11 // zuddhasphaTikasaGkAzajhAnena sakalAnimAn / yAthAtathyena saMbuSyan dhAraNAyAM samAsthitaH // 12 // sadA samAhitaH so'yaM parAnupadizet katham / tasmAdyadopadeSTA'yamasarvazastradA punaH // 13 // atra saugtaa| hanta saugatasAvazyapradeSaglapitAzayaH / sarvajJamAtra vidveSa kurute mandadhIrayam // 14 // 1 sarva sAmAnyataH satyaM vetti sarvo'pi mAnavaH / tApyeNa tu sarvANi saMbuddho boDumarhati // 15 //

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rajaHkaNAdau sAvazyaM siSAdhayiSitaM naca / kAkadantaparIkSAvadhena sAdviphalaH zramaH // 16 // . . dharmAcazeSayAthAtmyavijJAnaM tu vivakSitam / buddhasa taTetaiva yAvaraNasaMkSayAt // 17 // mayAdInAM rAsanena vedyatA khala duussnnm| . . rAgAvaleparahitacittamAtreNa vaidyatA // 18 // nairAtmyAdikhabhAvena sA kathaM dUSaNaM bhavet / vijJAnamAtravAde tu doSasyAsya nacotthitiH // 19 // 2 atIndriyArthadarzitvaM na ghttetetysdvcH| cakSuHpathAtigo'pyartho manasA khalu dRzyate // 20 // na so'styarthaH kvacit kazcidapadaM manaso'pi yaH / smArtAdijJAnagamyatvaM sarvaiH sarvatra sammatam // 21 // kintvabhyAsotkarSakASThAgateH sAtizayaM manaH / sphuTAvabhAsaM bhavati tattadA tena pazyati // 22 // cAtra kidhidakSArthamaryAdAvyatilakanam / tadatItAn vyavahitAMzcakSurAderagocarAn // 23 // kSaNikatvAdibhirdhamaiH samyak bhAvayataH sadA / abhyAsAjAyate teSAmaparokSaM hi mAnasam // 24 // vAsanAbhedabhUyiSThaM yAvaJcittaM pravartate / tAvadeva tvindriyArthaniyamena niyantritam // 25 // vAsanAyAM vyapetAyAM vyapetaniyamaM tu tat / sarva sarvArthasambaddhaM jAyate vastutaH khala // 26 // parasya na ca nistAro vinA'tIndriyadarzinam / prAmANyaM nanu vedAnAM vAcyaM tatkartRkatvataH // 27 // akartRkatvavAdastu prAgeva hi nirAkRtaH / 3 dharmAdharmaparijJAnaM buddhAdanyasya kasya vA // 28 // sarva eva hi vibhrAntAH sthiravastvabhimAninaH / vastusattAvivAdena na viparyeti kutracit // 29 // 4 pramANAnAM nivRttyA tu prameyaM na nivartate / adhyApakanivRttyA sthAnAvyApyasya nivartanam // 30 // sA pramANanivRttizca kacidRSTA na sAdhanam / sarvapramAtRsandohe tadRSTista sudurghahA // 31 // sarva bAdhakaM nApi pramANamupalabhyate / tathAca nihatA'siddhiH sarvazasa paroditA // 32 //

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5 sugatasa tu sAvazye pramANaM tasya dezanAH / yA abhyudayaniHzreyasArthadharmAvabodhakAH // 33 // pareSAM dezanAH kAvidyadhapyabhyudayAvahAH / natu niHzreyasaikAntAH klezamUlasamanvayAt // 34 // te hi sarve satvadRSTyA klezamUlena smtaaH| samaskhadharmanairAtmyaM yattacchivamanuttamam // 35 // sarvaklezopazamanaM vyakaM saugatazAsane / tat sArvazyaM nacAnyasthaM buddha eva vyavasthitam // 36 // ye nAma bodhisattvAH syuH prakRtyaiva kRpAmayAH / azeSadharmanairAtmyabhAvanAbhyAsapATavAt // 37 // vyapetasarvAvaraNA rAgAdimalavarjitAH / prajJAprakarSayogena sArvazyaM samupAgatAH // 38 // kRpAprakarSayogena sarvasattvodidhIrSayA / bhAsaMsAraM vartamAnAH khacchasphaTikanirmalAH // 39 // doSavAtairaprakampyAste buddhA jagato hitAH / atAzeSavikalpe'pi svayaM bhagavati sthite // 40 // kRpAprakarSasambhUtapuNyasambhAravegataH / dezanAH sampravartante vegAcake yathA bhramiH // 41 // yAbhirvineyaloko'yaM vizalyAntikaM zivam / prakRtyAdiparIkSANAM divAtramiha darzitam // 42 // skhAlityamiha cet sA tu prakRtirnanu mAdRzaH / eSA sarvomatA kAciduNagrahaNalakSaNA // 43 // jAgartyananyasAmAnyA prakRtirvibudhasya hi / na na: pragalbhaM pANDityamasmin saugatadarzane // 4 // tAvindhanirmANasAmarthyasya va sambhavaH / ayApyasya nibandhasya kharUpamativistRtam // 45 // saMkSipya sandarzayituM racitA kArikAvaliH / imaM tatvArasAhaM parizIlayatA vyakaM hRdayapathamavataredeva nibandho'yaM paramatanirasanaikAnta iti / antaH pravizya pazyatAmapi nibandhazarIra vizeSatastathA / tadaminibandha 3. khasamayasampratipanAvizeSavivecanamatsalpaM nAma / tat pAribhASikapadaprasamo'pyapahAvaraNa pataraH / tat pAribhASikapadavivaraNe pArthakyena prayanamanapekSitaM matvA ihaiva nibandhamujatiprasiddhakatipayapAribhASikapadavivaraNaM viracyate nAma

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11 puvalA:-jIvAH prANina iti ca loke vyavahiyamANAH skandhebhyo nAnye / vAtsIputrI yAstu pudgalAtmavAdinaH skandhebhyo'nyatvAnanyatvAbhyAmavAcyA ityAhuH / dharmAH-bIjAkurAdiH kAryakAraNabhAvalakSaNaH / 11 paJca skandhAH bhUmikAyAM vyaakhyaataaH| gotram-dvidhA bhavati gotraM niyatamaniyataM ceti| niyataM tu zrAvakagotra-pratyekabuddhagotrabodhisattvagotrabhedena trividham / yeSAM zrAvakayAne kharasato naisargikI rucirbhavati teSAM gotravizeSaH zrAvakagotramucyate, yeSAM tu pratyekabuddhayAne teSAM gotravizeSaH pratyekabuddhagotramucyate, yeSAM tu buddhayAne teSAM gotravizeSo bodhisattvagotramucyate / anyadaniyatam / lakAvatArasUtrAdau vyaktametat / 13 adhvAna:-atItAdayasnayaH kAlAH / 511) 14 AryamArga:-samyagdRSTiH samyaksaGkalpaH samyagvAk samyakarmAntaH samyagAjIvaH samya vyAyAmaH samyaksmRtiH samyaksamAdhizceti / dharmasaGgrahe'nyatra ca vyaktametat / phalasthAH -srotaApattiphalam sakRdAgAmiphalam anAgAmiphalam arhatphalaM ceti catvAri phalAni / klezopazamaparvakrameNottarottaramabhyarhitAni / tattatphalaprAptyA phalasthAzcatvAraH srotApanaH sakRdAgAmI anAgAmI ahaMzceti / pratipatrakAstu-tattatphalAkAhuyA tattatphalaprApakeSu mArgeSu pravRttAH / te ca srotaApattiphalapratipannakaH sakRdAgAmiphalapratipannakaH anAgAmiphalapratipakSakaH arhatphalapratipanakazceti ctvaarH| tatra phalaparvaNi klezaprahANalakSaNe tAratamyaM prahAtavyAnuzayabhedAdbhavati / darzanaprahAtavyA bhAvanAprahAtavyAzcaityanuzayA dvidhA midyante / ye bhAvanAnirapekSaM darzanamArgeNaiva prahIyante te drshnprhaatvyaaH| ye tu bhAvanayA te bhaavnaaprhaatvyaaH| tatra darzanamArge-duHkhasamudayanirodhamArgalakSaNAryasatyeSu caturdA pratyekaM dharmajJAnakSAntikSaNadharmajJAnakSaNAnvayajJAnakSAntikSaNAnvayajJAnakSaNabhedena caturdhA bhinne Ahatya SoDazakSaNalakSaNe kramazazcarato mArge mArge prakSIyamANasatkAyadRSTyAditattadanuzayasya antime SoDaze anvayajJAnakSaNalakSaNe carataH apagateSu cApareSvanuzayeSu prakSINAzItyanuzayatvaM bhavati so'yaM srotaApanaH / ApaJcadazaM tu srota ApattiphalapratipakSaka ucyte| ayaM nirvANaprApakapravAhamanupraviSTa iti srotamApana iti vyapadizyate / ye tu bhAvanAprahAtavyAste daza / tatraikai kramAdrAbhyAM dvAbhyAM jJAnakSaNAbhyAM kSIyate, tadevaM viMzatikSaNalakSaNe bhAvanAmArge ASaSThAt (SaSThAtprAk) sakRdAgAmiphalapratipanaka ucyte| SaSThe kSaNe (mArge) prakSINAnuzayavizeSaH sadAgAmItyucyate / somaM sadima

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lokamAgamya parinirvAsyatIti tathocyate SaSThAnmArgakSaNAdUrdhva navamakSaNalakSaNamArgataH prAk mArge sthitaH anAgAmiphalapratipakSaka ucyate / navame tu sthitaH anAgAmItyucyate / so'yamimaM lokamanAgamya lokAntara eva sthito mArgeNottarottareNAdhigatena prakSINAnuzayAvazeSaH parinirvAsyatIti anAgAmipadena nirdizyate / navamalakSaNamArgata Urdhva navamaklezaprakAraprahANakSaNAdarvAgjJAnakSaNeSu vartamAna arhatphalapratipannaka ucyate / navamaklezaprakAraprahANe tvarhannucyate / so'yaM sarvaireva devamAnuSAsuralokaiH kriyamANAM pUjAmahatItyarhabucyate / ta ete phalasthapratipannakabhedenASTau mahApuruSapudgalA ucynte| prapacito'yamoM mAdhyamikavRttAvArya stypriikssaayaam| 529 arUpadhAtuH kAmadhAtuH rUpadhAtuH arUpadhAtuzceti tridhA lokavibhAgaH / cakSurAdilakSaNa vijJAnadvArasampattyasampattibhedenAyaM bhedaH / 538 AsravaH-Asravati (saMsRtau) anenetyAsravaH rAgAdimalakalakaH / ayamevAsava ityapi paribhASyate mohApAdakatvenAsavasAmyAt / vibhaktazcAyaM caturdhA kaizcit-kAmAsavo bhavAsavo dRSTyAsavo'vidyAsavazceti / 842) 923 91. dazabhUmayaH-pramuditA vimalA prabhAkarI arciSmatI sudurjayA abhimukhI dUraGgamA calA sAdhumatI dharmamedhA ceti dazaitA bhUmayaH, bodhisattvAvasthAM yAvat / buddhabhAvaprAptau tu tata Urdhvam / 14 mArA:-buddhapadasya pratihatikarA mArAH paribhASyante / te ca catvAraH-skandhamAraH klezamAraH devaputramAraH mRtyumArazceti / 877 triyAnam-zrAvakayAnaM pratyekayAnaM buddhayAnaM ceti / , catuHsatyam-duHkhaM samudayo nirodho mArgazceti prastAvanAyAM vyAkhyAtam / 889 cAturmahArAjakAyikAdayaH-SaTa kAmAvacarA devAH te yathA cAturmahArAjakAyikAH trAyastriMzAH tuSitAH yAmAH nirmANaratayaH prnirmitvshvrtinshceti| aSTAdaza rUpAvacarAH-brahma kaayikaadyH| catvAro'rUpAvacarA devaaH-aakaashaannyaaytnopgaadyH| vyktmetddhrmsngkhe| 895 mArgaH-samyagdRSTipramRtiH samyaksamAdhiparyantaHAryASTAziko mArgaHprastAvanAyAM vyaakhyaatH| 909 zAnatrayasugatipratiSThApanam-tatra jJAnatrayam-avikalpakam vikalpasamabhAvabodhakama satyArthopAyaparokSaM ceti / dhrmsnggrhe| 916 akaniSThAH-rUpAvacaradeveSvakaniSThAnAma devA nirdiSTAH, yathA-brahmakAyikAH brahmapurohitAH brahmapArSayAH mahAbrahmANaH parittAmAH apramANAmAH abhAkharAH parIttazubhAH zubhakRtmAH ananakAH puNyaprasavAH bRhatpalAH asaMjhisattvAH abRhAH tapAH sudRzAH sudarzanA akaniSThAbekhaTAdaza rUpAvacArAdevA iti / teSAmeva deza bhakaniSTha ityucyate /

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patra. 930 bhAjanalokaH-sattvalokaH sattvAni prANinaH, tallakSaNo lokaH sattvalokaH, sattvA. nAmAzrayabhUtadezalakSaNo loko bhAjanalokaH / 932 duHkhadharmajJAnakSAntyAdayaH-duHkhaM samudayo nirodho mArgazceti catvAryAryasatyAni / teSu duHkhe dharmajJAnakSAntiH duHkhe dharmajJAnam duHkhe'nvayajJAnazAntiH duHkhe'nvayajJAnam , evamekaikasminAryasatye kSAntidvayajJAnadvayabhedAdaSTau kSAntayo'STau jJAnAni; tat Ahatya SoDazabhino'yaM satyAbhisamayaH / ayaM bhedo vyakto dharmasaGgrahe / evamasya nibandhasya bhAvaM darzayatA syaa| prasaGgAt katicicchabdA vyAkhyAtAH pAribhASikAH // purA khalu saugatadarzanamidaM bhAratavarSe paritaH saMpravRddhaM vasubandhudiGnAgadharmakIrtibhirapratihatatarkagranthakartaH mAgairanyaizca taistairanekanibandhanirmANamukhena pratiSThAM nItamatipravRddhatairthikavAda. smyH| vAtAhatibhirapyaprakampyamabhUt / sapadi sajAtairudyotakarabhakumArilapramRtimistaithikairapratidvaMdvaitarkazaravarSe zithilIkRtamUlaM tadidamavalokya so'yaM zAntarakSitaH sakalaterthikapravAdonmUlanapUrvakamAtmano darzanaM draDhayan nibandhamenamakarot / manye samayaH sa tAdRzaH, yat khasiddhAntaprakAzanAya paramataM prAdhAnyena nirasanIyamabhUt / ata eva ca vAdarUpo nibandhaH pariNato'yam / bhaTTakumArilanirasana eva cAsya nibandhasyASTamo bhAgaH prAyaH pravartate / so'yaM zAntarakSitaH vaGgadeze jAhorAkhye prAme (Zahor or Sabhar in the Pargana of Vikrampur, Dacca District ) kSatriyavaMze kaiste aSTame zatake Adime bhAge sajAtaH / kAlenAyamAcAryabodhisattvAkhyayA prakhyAtaH tadAnIntanena TibaTadezAdhipatinA khadezaM sAdaraM nItastatra saugatasamayapracAramakArayat / anenApare'pi nibandhAH vAdanyAyavipaJcitArthaprabhRtayaH prnniitaaH| tatraiva ca deze'sya niryANamapyabhUt / ayaM cAsya jIvitasamayaH-A. D. 705-762 prAyaH SaSTihAyanaparimitaH sambhAvyate / kamalazIlazca pazcikAkAraH zAntarakSitasyAsya ziSyaH nAlandAvizvavidyAlaye tatrazAles. dhyApakapadamadhigatastasmineva samaye AsIt / anena nyAyabindupUrvapakSasaMkSepaprabhRtayaH prabandhAH prnniitaaH| anayozcaritaM kAlanirNayaH, ye cAsminibandhakArA anUditAsteSAM kAlanirNayazca vistareNa zrImatA mahAzayena apratimavidyAvaibhavena sugRhItanAmadheyena vinayatoSabhaTTAcAryeNa (Benoytosh Bhattacharya, M. A, Ph. D. General Editor of the Gaekwar Oriental series) prakAzita iti tatprakAzanArambhAtpratyAvRtyopasaMhiyate nAma prastAvanA / hastagato'pyartho'vasara eva zobheta prkaashymaanH| na ca saMskRtabhASayA tasyaiva prakAzane kshcitsyaadvishessH| udayati sahasramAnau prAgbhAge sArvalaukikAloke / prajvAlayan pradIpAn bhavati janAnAM para hAsyaH //

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68 1 tareve va mahAzayaiH zAkyadarzanarahasyaM jijJAsamAnAnAM naH zAkyadarzananibandhAvalokanaupayikaM sAhAyyaM tattanibandhavitaraNAdilakSaNaM samApAditam / yata eva naH zAkyasamaya vijJAnamiyadapi / prastAvanAmimAmAracayituM pravRttairasmAbhiH prajJApAramitA saddharmapuNDarIkakaruNApuNDarIkacatuH zatikA mAdhyamikakArikA bodhicaryAvatAraprabhRtayaH parizIlitA nAma / pranthasaMzodhanArambhasamaye tu naitAvatI sahAyasampattirabhUt / syAcca kvacitpramAdaH saMzodhanakarmaNi / apica - asya nibandhasya saMzodhanaM ekameva pustakamavalambya pravRttam / taca pustakaM pATaNU vADIpArzvanAthabhaNDAre suparirakSitaM samAnItaM ca gAyakavADarAjyasya pustakAlayAdhikAribhiH / yasyAyamantimo vAkyalekha :- " kamalazIlasUtraM samAptam saMvat 1492 varSe ASaDha vadi 14 zukre lekhitA" iti ( mUlasyAyaM ) " kamalazIlAbhidhAna pustakaM samAptam saMvat 1492 varSe kArtika vadi 3 ravivAsare aNahillapurapattane" iti ca (TIkAyAm ) tacca kvacitkvacidatijIrNa saMrakSaNaikAntairdRzyavarNarekhaiH sUkSmatamapatraissamAcchAditamata evAnabhivyaktavarNaM kvacitkvacidazuddhasaMvalitaM padavAkyavizrAnticiharahitaM ceti saMzodhane klezAdhikyAvahamabhUt / atazca syAdapi skhAlityAnAmavakAzaH / saMzodhanapatre ca tattadazuddhipariharaNaM vihitamasmAbhiH / zAntarakSito'yaM nibandhe'smin kArikAtmake tatra tatra kumArilabhartRharibhAmahaprabhRtInAM matamanuvadaMstadIyAbhireva kArikAbhiranuvadati / na svayaM tadanuvAdAya kArikA aparA viracayati / ato'sya zailI vijJAyate - parasya cet kArikAH syuH, tanmataM tatkArikAbhireva niyatamanuvadet na pRthakU kArikAnimaNiprayAsamapArthakaM vahediti / tatazca sambhAvyate zubhaguptaprabhRtInAM matamanuvadatA teSAmeva kArikAH saMgrathitAH syuriti / tannibandhazca kArikAtmaka iti vyAkhyAnato'vagamyate / evaMvidhe sambhAvanAspade sthAne asyeyaM kAriketi nirNayAdhAyakastattannibandho nopalabhyate / yena zlokavArttikadiSvivAnyatropalabhya nirNayaH kartuM zakyeta / atazcAnupalambhAdAkare na tAsAM parigaNanAvakAzaH / kiJca - atra sarvajJaparIkSAyAM " etAvat kumArilenoktaM pUrvapakSIkRtamiti vacanena ( 844) kumArilavacanatayA jJApyamAne (mUle), "kiMvA kSudrapizAcAdyai" rityetadante "dharmajJatvaniSedhazcedityAdau kArikAjAte kAzcana kArikAH samupalabhyante zlokavArttike, kAzcana nopalabhyante / sandarbhatazca kumArilasyaiva kRtiriti ca vijJAyate / tat kumArilasyaivAparA kRtiH syAt, yatra sarvajJanirasanaM vistRtaM syAt / yata evauddhatyAnuvAda ha kRtaH syAt iti sambhAvyate / svataH prAmANyaparIkSAyAmapyevamupalabhyate / kvacitpramAdAtparakArikA api nibandhakArasyetyavadhRtya praluptasthAne khamatyA pUritA nAma / sa ca pramAdaH zuddhipatre parihRtaH / yAni pramadAdanupalambhAdvA AkarAnukramaNikAyAM vigalitAni syuH, tAni punarmudraNAvasare satyavasare prakAzyeran / parizIlya bahUn granthAn zAkyasiddhAntabodhakAn / bhUmikA'sya nibandhasya racitA nAtivistRtA // anekatantrakAntAre bahuzo vizato mama / viSNuravyAhataH panthA hRdayAnmApasarpatAt // eM - kRSNamAcAryaH (zrIraMgam) vaDatAL saMskRtapAThazAlApradhAnapaNDitaH /

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prathamabhAgasya viSayAnukramaNikA / pa. 1-6 1-16 7-15 16-22 14-15 16-45 18-20 20-22 22-40 46-93 46-55 40-57 40-44 41-42 42 50 maGgalAcaraNapUrvakaM prAripsitasya zAstrasyAbhidheyaprayojanakathanam prakRtItyAdyArambhazlokaSa prakRtItyAdipadaiH parIkSyatayopakSiptAnAmarthAnAM yathAkramaM parIkSA tatra 1. prakRtiparIkSA tatra kApilAbhimatasatkAryavAdAnuvAdaH pradhAnasya sakalavikAraprathamAspadatvapratijJA satkAryavAdasamarthanam pradhAnasya sarvavikAraprakRtitvasamarthanam kApilamatanirAsaH 2. IzvaraparIkSA tatra naiyAyikAdyabhimata tyezvaravAdAnuvAdaH sarvezvarasamarthanam sarvezvarasamarthane aviddhakarNoktapramANAnuvAdaH udyotakaroktapramANopanyAsaH prazaskhamatyabhimatapramANopanyAsaH udyotakaroktapramANAntarAnuvAdaH sarvezvarasya sarvajJatAsamarthanam IzvaranirAsaH sarvezvarasAdhakatayA'viddhakarNoktasya prathamasAdhanasya nirAsaH sAdhanAntareSu uktadUSaNAnAmatidezaH aviddhakarNokahetAvadhikadUSaNAdhAnam prazastamatyuktasAdhananirAsaH IzvarabAdhakapramANopanyAsaH Izvarasya sarvajJatAnirAsaH IzvarasyaikatvanirAsaH prazastamatipramRtyupanyastapramANAntarapratikSepaH 3. ubhaya(prakRtIzvarobhaya)parIkSA sezvarasAyAbhimataprakRtIzvarobhayahetutvanirAsaH sezvarasAjayAnoM punaH pratyavasthAnam tatpratividhAnam 52-53 54-55 56-93 56-81 2 83 84-85 5 54-56 86-90 91 92 56 58-61 58-59 101-109 60-61

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62-67 67-75 68-75 75-79 169 4.khAbhASakajagadvAdaparAkSA 110-127 tatra jagataH khAbhAvikatvasamarthanam 110-112 tamirAsaH 113-127 5. zabdabrahmaparIkSA 128-152 tatra zabdabrahmasamarthanam 128 tabhirAsaH 129-152 6. puruSaparIkSA 153-170 tatra vedavAyabhimatapuruSakAraNatvavAdAnuvAdaH 153-154 tabhirAsaH 155-170 sRthyAdikartRtvasya puruSe'bhimatasya parAyattatve dUSaNam 156 anukampAmUlatve dUSaNam 156-160 krIDAmUlakatve dUSaNam 160-163 khAbhAvikatve dUSaNam 164-168 abuddhipUrvatve dUSaNam viSNvAdInAM jagatkAraNatvanirAsaH 170 v 7. AtmaparIkSA (ka) naiyAyikavaizeSikANAm 171-221 kartRtvabhokRtvAdyupapAdanapUrvakamAtmakharUpanirUpaNam 171-176 dehAyatiriktAtmasAdhakapramANopanyAsaH zaGkarakhAmyuktapramANAntarAnuvAdaH 178 udyotakaroktapramANAnuvAdaH 180-184 Atmano nityatvavibhutvasAdhakatayA'viddhakarNoktapramANAnuvAdaH / 185-186 parAmimatAtmanirAsaH 188-221 dehAyatiriktAtmasAdhakatayA pareNopanyastasya prathamasAdhanasya nirasanam 188-190 zaGkarakhAmyuktapramANanirAsaH 191-194 udyotakarokapramANanirasanam 195-210 nityatvavibhutvasAdhakapramANanirAsaH 211 parAbhimatasyA''tmanaH pratyakSasiddhatvasyAnuvAdaH 212 tamirasanam 213-216 icchAdInAM khAmimatanairAtmyasamarthanam 217-219 ubotakaraviracitanairAtmyAnupapattizahAyAH pratividhAnam 220 (kha) mImAMsakAnAm 222-284 tatra mImAMsakasamayasampratipacAtmakharUpanirUpaNam 222-227 79-94 79-80 81 81-82 82 83-94 83 84 85-89 91-92 92 94-95

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tathAvidhAtmAstitve pramANopapAdanam tasyAtmanaH zAzvatarUpatvaprasAdhanam mImAMsakAbhimatAtmakharUpanirasanam kumArilaviracitAtmasvarUpa nirUpaNanirasanAya tanmatAnuvAdaH tanmatanirasanam ekatvanityatvasAdhananirasanam kartRtvabhoktRtvayorAtmadharmatve dUSaNam Atmano nityaikarUpatve para pradarzitodAharaNasya nirasanam paroktasyAtmanyahambuddheH prAmANyasya nirasanam kumArilAbhimatasya vAsanAyA bhrAntikAraNatvAbhAvasya nirasanam (ga) kApilAnAm kApilAbhimatAtmakharUpAnuvAdaH kApilapratijJAtArthadUSaNam abhyupagamavirodhaprasajjanam 71 puruSe parairabhyupetasyAkartRtve'pi bhoktRtvasya nirasanam pradhAne parairabhyupetasya jaDatve'pi parArthapravRttisvabhAvasya nirasanam parAbhimatasya saGghAtapArArthyasya nirasanam (gha) digambarANAm jainAbhimatAtmakharUpadvairUpyAnuvAdaH parAbhimatAtmakharUpanirasanam AtmanAM yAtmatve parAbhimatasyopalambhaprAmANyasya nirasanam bhAvAnAM nairUpyasyopalambhasiddhatAnirUpaNam AtmadvairUpyaSAdinaH pratyutthAnam tanirAsaH (Ga) aupaniSadAnAm kSityAdisakala vivarttAdhiSThAnatayA parAbhyupagatasya nityajJAnalakSaNAtma svarUpasyAnuvAdaH tatra prAmANyAnuvAdaH nityajJAnanirasanam bandhamokSavyavasthAnupapattyApAdanam (ca) vAtsIputrIyANAm 228-237 238-240 241 242-248 249-262 263-271 272 - 273 274 275-281 282-284 285-310 285-286 287 288-290 291-298 299-306 307 - 310 311-327 311 312-321 322-323 324 325 326-327 328-335 328 329 330-332 333-335 336-349 336 96-97 97-98 98 98-100 100-104 105-107 107-108 108 108-110 110 111-117 111 22 112 112-114 114-116 116-117 118-122 118 118-120 121 " 122 " 123-125 123 ,, 123 - 124 124-125 125-130 aak

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72 337 338-342 343-346 126-127 127-128 128 129-130 348-349 350-475 131-166 131 350-351 132-136 352-366 367-369 136 136-137 137-140 pugalasa tadamimatAvAcyatvopapAdanaprakArAnuvAdaH parAmimatapudgalasya vastutvanirasanam / purale parAmimatasyAvAcyatvasya nirasanam prakArAntareNa pudgalasya vastutvanirasanam parairApAditAyA AgamavirodhazahAyAH parihAraH 8. sthirabhAvaparIkSA kSaNabhAprasAdhanapratijJA paraiH kRtakAkRtakatvena dviSA vibhakeSu padArtheSu kRtakAnAM vinAze narapekSyopapAdanena kSaNabhaGgaprasAdhanam vinAzasya hetusApekSatve'viddhakarNotapramANAnuvAdaH tatraivodyotakarotapramANAnuvAdaH tadumayanirAsaH akRtakatvena parAmimatasya vyomAdevandhyAputravadavastutvApAdanena kSaNikAkSaNikavikalpAnAspadatvopapAdanam tasya vyomAdeH sattvAbhyupagame kSaNikatvasya prasajanam bhakiyAsAmarthyalakSaNasya sattvasya sthirabhAveSvasambhavopapAdanam / arthakriyAsAmarthyazUnyasya vastutvanirasanam arSakriyAsAmarthyasya vastulakSaNatvAnupapattizahAparihArau bhadantayogasenaviracitAzavAnuvAdaH tatparihAraH kSaNamo jaiminIyAnAmAkSepaH tatparihAraH kumArilamatena teSAM pratyutthAnam tatparihAraH bhAvivikokAnAM kSaNabhaGgapratijJAmajakapramANAnAmanuvAdaH udyotakaroktasya tayAviSasya pramANasyAnuvAdaH tamirAsaH 385-390 391-394 395-421 422-424 425-427 428-434 435-443 444-445 446-451 452-456 457-46. 461-465 466-467 468-475 141-143 143 145-151 152 152-153 153 154-156 157 159-160 160-161 161-163 163 163-166 476-546 9. karmaphalasambandhaparIkSA kSaNamajhe karmatatphalasambandhAyanupapatticoyam tatra karmaphalasambandhAnupapattyupapAdanam karmaphalyoH kAryakAraNabhAvAnupapattyupapAdanam tayoH kAryakAraNabhAvaprAhakapramANAnupapattyupapAdanam prasamijhAnAnupapatyupapAdanam . 477-481. 482-489 49.-492 166-185 166 166-167 167-169 169-170

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411-499 171 .172.. 501 . 502-506 507-532 533-537 538-540 541-542 543 544-545 546 172-13 14-18. 181 182-183 183. 184 185 547-633 / 185-210 bandhamokSAnupapattyupapAdanam smRtyAyanupapattyupapAdanam karmatatphalasambandhAdyanupapatticodyaparihArArambhaH karmatatphalayoH kAryakAraNabhAvasamarthanam bhAvamAtrasya kSaNabhaGge'pi kAryakAraNabhAvasamarthanam kAryakAraNabhAvagrAhakapramANasamarthanam kRtanAzAkRtAbhyAgamadoSaparihAraH prekSAvatAM pravRttisambhavasamarthanam pratyabhijJAdIrghavyapariharaNam bandhamokSavyavasthAsamarthanam parapakSe doSodbhAvanam 10. dravyapadArthaparIkSA tatra parAbhimatadravyavibhAgAnuvAdaH kSityAdicatuSTayasya nityatvAni___ tyatvAbhyAM dvaividhyAmuvAdazca nityAnirasanam aviddhakarNAbhimatanityANusAdhakapramANanirasanam paramANvArabdhAvayavivAdanirAsaH udyotakArabhAviviktAdyabhimataguNaguNivibhedasamarthanaprakArAnuvAdaH tadabhimatAvayavAvayavivibhedasamarthanaprakArAnuvAdaH guNaguNibhedasamarthananirAsaH paraprativacananirasanam avayavAvayavivibhedasamarthananirAsaH paracodanazikSaNatamirAsau udyotakarakRtAzavApratividhAne zaGkarakhAmikRtaparihArAzatApratividhAne anekAvayavAnAmekAvayavyanugatatvAnupapattinirUpaNam ekAvayavina anekAvayavAzritatvAnupapattinirUpaNam udyotakaramate'pyuktAnupapatteratidezanam prakArAntareNAvayaveSvavayavino vRttyanupapattinirUpaNam zaGkarakhAmyabhimatasyAnupapattiparihArasyAnuvAdaH tamirAsaH parAbhimatAkAzakAladikhAnassAdhanAnuvAdaH bhAkAzasAdhananirAsaH kAladivasAdhananirasanam manaHsAdhananirAsaH 549-550 185-186 551-552 . 186 553-555 187 . 556 187 557-560 188 561-563 189 564-572 189-192 573-578 192-193 579-590 194-197 591-594 19-198 595-599 198-199 600-602 199-200 201 606-611 201-202 612 203 614-618 203-204 619-691 204-205 622-126 627-628. 629-630 . 200 .631-33.. ....2.4-15

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210-231 211 212-213 214 214-216 118 218-219 220-222 223 225 226 225-130 23 // 11. guNapadAparIkSA 635-691 tatra parAmimatarUpAdipratiSeSaH / parAmimatasajhavApratiSedhaH bhaviddhako kasapAsAdhakapramANAnuvAdaH tatsambanam parAbhimataparimANAtyaguNapratiSedhaH 647-650 parAmimatapRthaktvAsyaguNapratiSeSaH 651-652 parAmimatasaMyogavibhAgayoH pratiSedhaH udyotakarophasaMyogasAdhanaprakArAnuvAdaH 654-663 tacirAsaH 664-671 saMyogavibhAgayorvAdhakapramANopanyAsaH 672-674 parakIyAzodAvanatapirAsI aviddhakarNAmimatapratividhAnAzakA 679 tatparihAraH 680-601 vegabhAvanAsthitasthApakabhedena preSA parAmimatAnAM saMskArANAM dUSaNam 184-69. dharmAdharmalakSaNaguNadUSaNam 691 12. karmapadArthaparIkSA 692-707 bhAvAnAM kSaNakSayitvena. te kSepaNAdikarmaNAmasambhavopapAdanam siratve'pi bhAvAnAM teSu tadasambhavopapAdanam 698-704 karmAbhyupagame pratyakSabAdhopapAdanam kRtasaparmanirasanasopasaMhAraH ativyavahArasa bhrAntimUlayopaNAdanam 13. sAmAnyaparIkSA 708-812 parAmimatajAteH sAmAnyato dUSaNam parAbhyupagataparAparajAtibhedakharUpanirUpaNam 709-711 parAbhyupagatavizeSakharUpanirUpaNam 12 parAbhyupagatavizeSasAdhanaprakAraH parAbhapagAtajAtisAdhanaprakAraH 714-015 bhAniSijoyotakaramimatamAtiApanopanyAsaH 711-72. pasamitajAtisAdhakapramANAnAM vikhareNa nirasanam bAharalAmikatasamAdhAnanirakhanam 740-43 prakArAntaraNam . . vrx-ver bhAratAni prasasvAgatavirAkhau 755-76. 231-235 11-1 // 236-262 238 239-243 24 245-247 240-240

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udyotakaravihitaparihArodAvanatanirAsau -53 249 anugatapratyayavyavahArayoH kevalasatamUlatvena jAtinirapekSatvasya pUrvokasopasaMharaNam abhAve'nugatapratyayasya jAtinirapekSatAyAH pradarzanam 66 . 250 zaharakhAminaH pratyavasthAnam , tatpratikSepaNa 767-77. bhAvivikAsamutprekSitasamAdhAnanirasanam 771-771 251 icchAracitasadetAbhogamAtrasyAnvayanyatirekAbhyAmanugatapratyayahetutvopapAdanam 773-776 251-252 sAmAnyasya tadasambhavopapAdanam 777-795 252-256 gotvAdergavAyatirikatAsApakatayA paropanyatasyAnumAnasa nirasanam 796-797 sAmAnyAbhyupagame bAdhakapramANopanyAsaH 798-811 259-262 sAmAnyadUSaNopasaMhAraH 812 262 14. vizeSaparIkSA 813-822 263-264 parAmimatavizeSalakSaNanirasanam 813 263 vizeSala yogipratyakSagabatvanirasanam 814-816 prazastamataH pratividhAnam 817-81 264 tabhirasanam 19-822. 15. samavAyaparIkSA 823-866 265-274 parAmimatasamavAyasamarthanAnuvAdaH 823-826 tamirAsaH 827-840 . 266-269 samavAyaM sApayataH prazasvamateH pratividhAnAnuvAdaH 841-845 tamirAsaH 846-854 270-271 parAzA tamirasana ca 855-858 271-272 samavAyaM samarthayataH parasa pratsavasthAnam 859 272 tatpratikSepaH 860-866 273-274 16. zabdArthaparIkSA 867-1212 274-366 zabdapratyayayorAropitAkArAlambanasvasamarSavAya parAmimatapAra. mArthikAlambanatvasyAnuvAdaH 867-860 274 tamirAsaH 869-87. khalakSaNAdInAM tatvataH zabdArthatvAsambhavapratijJA 276 tatra salakSaNasya zabdArthatvAsambhavopapAdanam 871-880 277-280 naiyAyikAbhimatAyA jAlAsoH zabdAbatAyA nirAsa: 881-882 282 jAtitogayo mandAryatAnirasanam .883

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884 886 888 284 jAlAhatiyajInA zabdAryatAnirasanasopasaMhAraH pujAkArasa zabdAryatAnirasanam 885 mastyAdInAM zabdArthatAyAstadamimatAyA nirasanapratizA, tamAttyarthasya zabdAryatApakSaH 887 samudAyasa zabdArthatApakSaH, asatyasaMsargasya zabdArthatApakSazca asatyopAdhisatsama zabdArthatApakSaH, abhijalpatvApanazabdasa zabdAtApakSaba 889-89. 284-285 pAramArthikabAhyavastvadhyastabudhyAkArasa paramArthataH zabdArthatvapakSaH 891 285 zabdAnAmabhyAsAtpratimAhetutvamAtrapakSaH 286 mastyamidhAnapakSanirAsaH 893-896 286-287 samudAyAbhidhAnapakSanirAsaH asatyasaMsargAbhidhAnapakSasyAsatyopAdhisatyAbhidhAnapakSasya ca nirAsaH 898-899 pramijallAbhidhAnapakSanirAsaH puNyAkArAbhidhAnapakSanirAsaH . 9.1 pratimAhetutvamAtrapakSanirAsaH 9.2-905 sarvapakSAnugataM dUSaNam 906 . 289 varSavivakSA'numApakatvapakSanirasanam 907-909 289-290 zabdAnAmapohArthatve pareSAmAkSepaH 910-911 290 tatra bhAmahamatenApohAryatAdUSaNam 912-914 291 kumArilamavenApohadUSaNam 915-981 292-312 udyotakaramatenApohadUSaNam 982-1002 313-316 apohasamarthanam 1003-1018 316-320 apohe paraiH samudbhAvitAnAM dUSaNAnAmuddhAraH 1019-1201 320-363 apohazabdArthavyavasthAyAM parakRtamavyApitodbhAvanam 363 tatpariharaNam 1203-1205 363-364 parapakSe doSodAvanam / 1206-1212 364-366 17. pratyakSalakSaNaparIkSA 1213-1361 366-402 pratyakSalakSaNopakrame pratyakSalakSaNapraviSTAyAH kalpanAyA lakSaNakAra__ pranyavRttikArapranyAdisAmanapUrvakaM kharUpanirUpaNam 1214-1242 366-373 parodbhAvitacodanAparihAragarbha lakSye lakSaNasAmanam 1243-1246 374 / ' mAnAnAM sadAvAsambhavapratikSepaH 1247-1256 375-376 pratyo kalpanApoDhatvasvAnumAnena samarthanam 1257-1264 377-378 pradarzitAnumAne sumaterAzA tatparihAraba 1265-1285 379-384 sAsina tatparivAra 12t-11. ... Trum

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avikalpasyApi pratyakSasya vikalpApapAdanadvArA vyavahArAmatvasambhavasamarthanam 1306-1311 390-351 pratyakSalakSaNe'bhrAntapadagrahaNaprayojanam 1312 kezoNDUkAdivijJAnasvendriyajajJAnatvasamarthanam 1313-1329 . 392-195 mukhAdeH khasaMvedanatvasamarthanam 1330-1343 396-395 kumArilazaGkarakhAminorAkSepapariharaNagarma pramANaphalayorekatAsamarthanam 1344-1355 - 398-401 jJAnAnAmarthasArUpyavicAraH 1356-1361 401-401 18. anumAnaparIkSA 1362-1488404-433 khArthaparArthabhedena dvividhayoranumAnayorlakSaNanirUpaNamukhena linasya trairUpyaniyamajJApanam 1362-1363 404 sAdhyena vinA'nupapannatvalakSaNamekameva rUpaM salliAtAyAM prayojaka vadataH pAtrakhAmino matena liGgasya trairUpyAnapekSAzaGkA 1364-1379 405-400 tanmatakhaNDanapUrvakaM trairUpyasya hetvaGgatAsamarthanam 1380-1499 400-410 parArthAnumAne pratijJAnigamanayoH sAdhanAGgatvasya parAmimatasya pratikSepaH 1430-1441 418-422 vizeSatodRSTatvasAmAnyatAdRSTatvAbhyAmanumAnadaividhyasya kumArilAdya. bhimatasyAnuvAdaH 1442-1446 422 tanirasanam 1440-1455. 424-425 anumAnAprAmANyavAdazcArvAkAdyabhimataH 1457-1467 425-427 tanirasanam 1468-1486 428-433 pratyakSAnumAnAtiriktapramANasadbhAvAzaGkAtabhirasane 1487-1488 433 19. pramANAntaraparIkSA 1489-1708 433-485 (ka) zAbdavicAraH 1489-1525 433-443 zAbdaprAmANyasamarthanam 1489-1499 433-436 pauruSeyApauruSeyavibhAgena dvidhA parairabhyupete zAndapramANalakSaNe'pauruSeyazAndapramANalakSaNanirasanam 1500-1509 436-439 pauruSeyazAbdapramANalakSaNadUSaNam 1510-1512 439 . . sAmAnyataH zAbdaprAmANyadUSaNam 1513-1525 440-43 (kha) upamAnavicAraH 1526-1586 4-456 zabarakhAmyabhimatopamAnaprAmANyAnuvAdaH 1526-1542 444-447 tanmatanirAsaH 1543-1562 40-451 naiyAyikAbhimatopamAnaprAmANyAnuvAdaH 1563 tanmatanirasanam 1564-1565 451-452 upamAnaprAmANyaM samarthayato'viddhakarNasya matAnuvAdaH 1568-1569 . 452 . . .ua-aut valec

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(ga) arthApattivicAraH pareH meDhA'bhimatAkharthApattiSu pratyakSa pUrvikAyA anumAnapUrvikAyA vAryApateryathAkramaM nirUpaNam zabdaprayAgapUrvakAyA arthApatternirUpaNam upadhAnapUrvikAyA arthApatternirUpaNam arthApattipUrvakAyA arthApatternirUpaNam abhAvapUrvikAyA arthApatternirUpaNam tAsAM nirasanam (gha) abhAvAkhyapramANavicAraH VG abhAvAkhya pramANasya mImAMsakamatena kharUpaprAmApyasamarthanam tammatanirAsaH (Ga) yuktayanupalabdhyorvicAraH sutayanupalabdhyoH prAmANyAnuvAdaH tacirAsaH (ca) sambhavasya pramANAntaratvanirAsaH (cha) aitihAsya prAmANyanirAsaH niratAnAM pramANAntarANAM punaH saGgraheNa nirAsaH 20. syAdvAdaparIkSA vastumAnasya sAmAnyavizeSobhayAtmatvasamarthanamukhenaikasya vyAtmaka tvasamarthanam tacirasanam sAmAnyavizeSayoH parasparasvabhAvatve'pi sAryadoSAbhAvADA tanirasanam . nRsiMhAdInAmiva dvairUpyAzaGkAnirasanam nAnAbhUtAnAmapi satAmekatve parokAyA yukternirasanam . kumArilamatena ekasya sato'pi dvairUpyAzaGkA tanirasanam * nAnAbhUtAnAmapi satAmekatvAkhIkAre parodbhASitavastutvAnupapatti: pariharaNam sumate koyam tatparihAraH kumArilamatena vastukyAtmakatvAzaGkA vayacaH 1587-1647 456-470 1588-1591 1591-1598 1599 1600-1601 1602-1606 1607 - 1647 1648-1691 1648-1659 1660-1691 1692 - 1698 1692 - 1695 1696 - 1698 1699 1700 456 457-450 459 1709-1721 1722-1723 33 460 1750 - 1754 1755-1757 1758-1775 1777-1779 1780-1785 461-470 470-481 470-473 474-481 482-483 432 42 44 1701-1708 485 39 1709-1785 486-503 vac49 489 1724 -1725 489-490 1726 - 1732 490-491 1733-1737 491-492 1738-1744 492-493 1745-1747 493-494 1748-1749 494-495 495-496 496 497-499 501-502 - 502-503

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... 21. kAlpaparIkSA 1786-1956 503-519 baudekadezyamimatA bhAvatraikAlyAzA 503 tatra vasumitrAmimatasya traikAlyaprakArasthAnuvAdaH 1787-1793 503-506 tadabhimatakAritradUSaNamukhena tanmatanirasanam 1794-1803 506-500 kAritraM samarpayataH saha(ma)ntabhadrasya pratsavasthAnamAza tamirasanam 1804-1806 508-509 tasyaiva punaH pratyavasthAnamAza nirasanam 1807-181. 511 vistareNa bhAvAnAM traikAlyanirasanam 1811-1856 510-519 22. lokAyataparIkSA 1857-1964 519-549 vastumAtraya kSaNavinAzitve paralokAnupapatyApAdanamuna khAmi matadehAnatirikAtmavAdasamarthanapravRttAnAM cArvAkANAM vAdaH 1857-181 519-522 vijJAnasantateranAthanantatAsamarthanapUrvakaM tadvatamaryAdAvizeSasa paralAkAdavyavahArAnAmattatvApapAdanana cAvAkamatAnarasanam 1872-1905 553-536 parodbhAvitAnAM vijJAnasantAnapratikSepakANAM prasAnAM pariharaNam 19.6-1919 536-19 kaLalAyavasthAkhapi vizAla pantAnAmbayasamarthanam 1920-1922 . 539-54. khApAyavasthAkhapi tadanvayasamarthanam 1923-1933 540-542 vijJAnasya kAyadharmatvanirasanam 1914-1936 542 maraNajanmanomadhye dehayoganarapekSyeNa vijJAnasantAnAnvayasamarthanam , dehayogasamarthanaM ca 1937-1938 543 janmamaraNaparamparayA'nyAnyadehasambaddhAnAmapi vijJAnAnAmekAnvayatAsamarthanam 1939-10 541-546 paralokAdisihAvupapattyantaranirUpaNam 1948-1964 546-549 23. bahirarvaparIkSA 1965-2084 550-582 jhAnAtirekeNa bAyArthamabhyupagacchataH parasya bAyArthAnabhyupagame pratyakSavirodhAzA 1965-1966 550 pratyakSavirodhaM pariharataH siddhAntino bAlyArpasa pratyakSagamyatvabAdanirAsaH 1967-1969 551 paramANUnAmeva samuditAnA pratyakSagamyatvasambhavavAdasya bhadantazubhaguptAmimatasa nirasanam 1970-1979 551-552 paramANunA tulyAtulyatvalakSaNadvaipyAzrayaNenAkSagampatvaM vadataH sumatematAnuvAdaH 1980-1983 554 / mumatyabhimatarUpanirAsaH 1984-1985 deruppamupapAdayataH kumArikasa matAnuvAdA 1986-1987 555 tamirAsaH 1988

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555-559 559-561 561-562 562-563 563-566 paramAvAdirAmArthAnAM bAdhakapramANopanyAsamukhena nirasanam 1990-1998 vijJaptimAtratA samarthayataH siddhAntino prAtyaprAhakalakSaNavaidhuryasamarthanam 1999-2008 bhadantazubhaguptAmimatasya prAtyaprAhakamAvopapAdanaprakArasya nirasanam 2009-2011 khamatena vijJAnasya svasaMvedanarUpatvopapAdanam 2012 vijJAnasya khasaMvedanAyetaranarapekSyAnupapatticoya (kumArilasya) 2013-2016 tanirasanam 2017-2029. prAyaprAhakabhedaM nirasvataH siddhAntino nIlAdyAkArataddhiyorabheda. samarthanam 2030-2035 bAyAkArasyAlIkatopapAdanamukhena prAyaprAhakabhAvanirasanam 2036-2039 bhadantazubhaguptAbhimatasya pratividhAnasyAnuvAdaH, tannirasanaM ca 2041-2050 bAhyArthasAdhakatayA parAbhimatapramANAni nirassataH siddhAntino bhadantazubhaguptAbhimatapramANanirasanam 2051-2056 udyotakarAmimatapramANAnuvAdaH, tannirAsazca 2057-2058 kumArilapratyavasthAnanirasanam 2059-2063 kumArilAbhimatAnAM pramANAnAmanuvAdaH, tamirAsazca 2064-2070 jJAnatvAdeva hetoyagrAhakabhAvarahityasamarthanam 2079-2004 567-570 571 / 572-574 574-575 576 577-580 581-582

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shrii| tttvsnggrhH| pnyjikaasmetH| prakRtIzobhayAtmAdivyApArarahitaM calam / karma tatphalasaMbandhavyavasthAdisamAzrayam // 1 // gunndrvykriyaajaatismvaayaashupaadhibhiH| zUnyamAropitAkArazabdapratyayagocaram // 2 // spaSTalakSaNasaMyuktapramAdvitayanizcitam / aNIyatA'pi nAMzena mizrIbhUtAparAtmakam // 3 // asaMkrAntimanAdyantaM pratibimbAdisannibham / sarvaprapaJcasandohanirmuktamagataM praiH||4|| khatanazrutinissaMgo jgddhitvidhitsyaa| anlpklpaasngkhyeysaatmiibhuutmhaadyH||5|| yaH pratItyasamutpAdaM jagAda gdtaaNvrH| taM sarvajJaM praNamyAyaM kriyate tattvasaMgrahaH // 6 // __ (paJjikA) jJeyAmbhonidhimanthanAdadhigataistattvAmRtairyo jaga jAtivyAdhijarAdiduHkhazamanaiH kAruNyato'tarpayat / tasmai tattvavidAMvarAya jagataH zAsne praNamyAdarA tattvAnAmiha saGghahe sphuTatarA prArabhyate patrikA // 1 // vaktuM vastu na mAdRzA jaDadhiyo'pUrva kadA'pi kSamAH kSuNNo vA bahudhA budhairaharahaH ko'sau na panthAH kacit / kintu khArthaparasya me matiriyaM puNyodayAkAGgiNaH tattvAbhyAsamimaM zubhodayaphalaM kartuM samabhyupatA // 2 //

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tttvshH| iha hi zAne prekSAvatAmamidheyaprayojanAvasAyapUrvikA pravRttirmahatsu ca prasAdaH sarvazreyo'dhigateH kAraNaM prathamamityAlocya bhagavati prasAdotpAdanArtha zAsne cAsmibAdareNa zrotuH pravRttyartha svazAstRpUjAvidhipUrvakamasya zAnasya prakRtItyAdimiH zlokaistattvasaha ityetatparyantairamidheyaprayojane prAha // tathAhi-yadyamidheyamasya na kathyeta tadonmattAdivAkyavadAnarthakyaM sambhAvayan prekSAvAna pravartetApi zrotumityabhidheyamasyAvazyavacanIyam / tathA satyamidheye kAkadantAdiparIkSAzAstravadamimataprayojanarahitaM zAstraM prekSAvantaH zrotumapi nAdriyanta iti tatastatpravRttyarthamAdau prayojanamabhidhAnIyam / prAdhAnyena tu prayojanameva pravRttyajam / tadarthitayaiva zAstreSu zrotRjanasya pravRtteH / taccAmidheyazUnyena zAstreNAzakyaM sampAdayitumiti zAstrasya prayojanopAyatAsaMdarzanArthamabhidheyakathanam / taca prayojanamanuguNopAyamupadarzanIyaM na punarazakyatatsAdhanAnuSThAnam / anyathA viSaharatakSakacUDArabAlAropadezazAstravatsatyapi prayojane tatsAdhanAnuSThAnAzakyatAM matvA na pravateta prekSAvAn / ata evoktam-"saMbaddhAnuguNopAyaM puruSArthAbhidhAyakam / parIkSA'vikRtaM vAkyamato na vikRtaM param // " iti / tasmAcchAbeSu pravRttyarthamabhidheyAdikathanam // nanu prekSAvatAM pravRttinizcayAdeva / nizcayazca pramANAdeva / na cAsya prayojanavA. kyasyAtrAbhidheyAdau bAhye'rthe prAmANyamasti / tatrAsya pratibandhAbhAvAt / tathA hi-na vAvattAdAtmyalakSaNaH pratibandhoddho?)tpannabhedAt / nApi tadutpattilakSaNa icchAmAtrapratibaddhatvAdvAkyasya / na cApratibaddhAdvAkyAjizAsite'rthe jJAnamutpadyamAnaM pramANaM yuktamatiprasaGgAt / vivakSAyAM ca yadyapi prAmANyaM vAkyasya / tathApi na tatprekSAvataH prvRttynggm| nahi ye yathA vivakSanti te tathaivAnuSThAnakAle kurvanti visaMvAdanA(da)miprAyasya / bhanyathA pratijJAyA'pyanyathA zAkharacanAsambhavAt // api ca yaH pramANAntarAdadhigatazAsaprayojanastaM prati prayojanavAkyopanyAso'narthaka eva / tasya pramANAntarAdeva pravRttatvAt // yazcApi pramANAntareNa bAdhitazAkhaprayojanastaM prati sutarAmanarthaka eva, tasya pramANAntareNa bAdhitatvAdeva pravRttyasambhavAt / etaba dvayamabhyupagamyocyate / na tu kiMcidarvAgdRzAM prAkpravRtteH prayojanAdisAdhakaM tadvAdhakaM vA pramANamasti / yenAmI tatsadasattAmavagaccheyuH / vasAH pravRtisamadhigamyatvAt / kiM tu yo'nadhigata

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pssikaasmetH| zAsaprayojanAdistaM prati vAkyamidamArabhyate / tasya ca prekSAvataH saMzaya eva vAkyato'smAdupajAyate na nizcayo'pramANatvAt / sa ca saMzayaH prAgapi vAkyopanyAsAdanIti vyarthaH prayojanAdivAkyopanyAsaH // tadatrAbhidhIyate / yattAvaduktaM nizcayenaiva prekSAvatAM pravRttiriti tadasat / saMzayenApi pravRttidarzanAt / yathA kRSIvalAdInAm / syAdetadyadyapi kRSIvalAde vini phale saMzayastathApi tatphalasAdhananizcayasteSAM vidyata eva / tena nizcayapUrvikaiva teSAM pravR. ttiriti / tadasamyak / yadartha hi yasya pravRttiH sA tatsaMzaye'pi tasya bhavatItyetAvadiha prakRtam / na ca kRSIvalAdayaH sAdhanArtha teSu pravarttante yena sAdhanaviSayanizrayasadbhAvAnizcayapUrvikA pravRttireSAmupavarNyate / kiM tarhi / phalArtha te tatra pravarttante / na ca phale pratibandhAdisambhavAnna nizcayo'stItyataH saMzayapUrvikaiva teSAM pravRttiH / yA'pi cA''dyAyAM pravRttau sAdhananizcayArthA pravRttireSAm / tatrApi na sAdhananizcayaH / tadarthatvAdeva pravRtteH / apica-sAdhananizcayo'pi teSAM bhAviphalApekSayAbhavannavazyametadanAgatamevaMvidha phalaM sAdhayiSyatItyevaMrUpo bhavet , yadvA pratibandhakasahakArivaikalyayorasambhave satyavazyamamimataphalasampAdanAyAlametadityevaMrUpaH / na tatra tAvadAyo yuktarUpaH sambhavatsahakArivaikalyapratibandhakopanipAtasya kasyacidupalabdhatathAvidhaphalasyApi zAlyAderanAgataphalaM pratyasAdhanatvadarzanena sarvatrA''zaGkAyA avyAvRtteryadAha-"sAmaprIphalazaktInAM pariNAmAnubandhini / anaikAntikatA kArye pratibandhAdisambhavAt // " iti / atha dvitIyastadA yuktatarametat / evaMrUpatvAdeva sarvasyAH pramANapUrvikAyAH pravRtteH / ata eva cAcAryAstatra yogyatAnumAnena vizeSaNaM vidhati / asati pratibandhe yogyametaditi / kiM tu phalamapyanena rUpeNa nizcitameveti na sAdhanasyaiva nizcayaH / na cApyevaMpravRttau paramArthataH phalanizcayapUrvikA pravRttiH sidhyati / pratibandhAdyasatvasyaivAparadarzanairnizcetumazakyatvAt // syAdetat-yadyapi paramArthataH pratibandhAbhAvo nizcetumazakyastathApi yadi pratibandho na syAt , tadAvazyamasmAt phalaprAptirniyamenetyevaMvidho nizcayaH pramANapUrvikAyAM pravRttau vidyata eva, natvapramANapUrvikAyAmanyathA pramANApramANapUrvikayoH pravRsyorvizeSo na syaat| sa ca tathAvidho'pi nizcayo vAkyAna sambhavatyeva; bAle'rthe vatra valApratibandhenApramANatvAditi / satyamevaivat / kiMtu-yadi vAkyAna karasacio

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tattvasaGgrahaH / kSAvataH pravRttirastItyetatsiddhaM bhavettadA sarvamevaitatsyAt; yAvatA dRzyante hi keci - dapratyakSaphalAnAM keSAMcitpravRttinivRttyormahAzaMsApAyazravaNAdnAzrityAgamaprAmANyamAsitumazaknuvanto vacanAtpravarttamAnAH / na caitAvatA teSAM prekSAvattAhAniH, abhyupAyenaiva pravRtteH; na hyAgamAdRte 'tyantaparokSArthaviSaye pravRttAvanyo'bhyupAyo'sti / avazyaM 'ca pravarttitavyaM tvAgamAt / vyAhatAgamaparigrahaM hi kurvANA aprekSApUrvakAriNaH syuH / avyAhatAgamasamAzrayeNa tu pravRttau kathaM na prekSAvanto bhaveyustasyaiva samyagupAyatvAt / na cAgamasya puruSAtizayapraNItatayA yathArthatvamavadhArya tatra nizcayAdeva pravarttanta iti yuktaM vaktum / puruSAtizayasyaivAparadarzanairnizcetumazakyatvAt / na cAgamAnna pravarttante prekSAvanto'pi / tadvadihApi / avyAhataprayojanAdivAkyazravaNAcchAstreSu pravarttamAnAH prekSApUrvakAriNo bhaviSyanti / upAyenaiva pravRtteH / na hyatrApi pravRttAvabhyupAyAntaramasti / zAstrArthasya prAk pravRtteratyantaparokSatvAt // 20 cApyuktaM vivakSAyAM yadyapi prAmANyamityAdi / tadapyasAram, yato yathAvivakSitamapyarthaM zAstreNa parisamApayanta upalabhyante; tadvadihApi kadAcidyathA pratijJAtArthaparisamAptirbhaviSyatIti mattvA prekSAvataH pravRttiH kena vAryeta / na cApyasa - mbhavAzaGkayA nivRttiryuktA; arthasaMzayenApi pravRtteH / anyathA pramANapUrvikAyAmapi pravRttau phalAsambhavAzaGkAyAH sambhavAtkacidapi pravRttirna syAt / nApyanarthAvAptizaGkA, zAstrAdaniSTaphalAvAptyasambhavAt / na cApyabhimataphalAprAptisambhAvanAlakSaNAnarthAvAptizaGketi yuktaM vaktuM, tasyAH sarvatra pravRttau tulyatvAt // / yathoktaM yo'nadhigatazAstraprayojanastaM prati vAkyamidamArabhyata iti / vayamapyevaM brUmaH / kiM tu yadyapi prayojanavAkyopanyAsAtprAktasya saMzayo'sti / sa tu prayojanasAmAnye, kimidaM prayojanavadAhosvinneti / na ca prayojanamAtrasandehAtpravRttiyuktA, sarvatraiva pravRttiprasaGgAt / prayojanamAtrasya cAnarthitatvAt / kiM tu pratiniyatasAdhanopAdAnahetoH prayojanavizeSaviSayAtsaMzayAtpravRttirdRzyate / kacideva sAdhane'rthinAM pravRtteH prayojanavizeSasya cAkAGkSitatvAt / na cAnyaH prayojanavAkyAtprAkU prayojanavizeSaviSayasaMzayotpattihetuH kazcidasti yena zAstrAntaraparihAreNa pratiniyatazAstraparigrahaM kurvIta //

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plikaasmetH| nanu prayojanavizeSArthitaiva puMsaH prayojanavizeSasaMzayotpattihetuH prAgvidyata eva / tathAhi prayojanavizeSAkAGkSAparigatamanasaH prathamataramevaM bhavatyeva, kimidamasmadadhigataprayojanena saprayojanam ? Ahokhidanyena ? kiM vA niSprayojanamiti; tatsAdhakapAdhakapramANAbhAve tasya nyAyaprAptatvAt / prayojanavizeSapratipAdakazAstrAntaropala dhezca / ato bhavatyeva prAgapi prayojanavizeSaviSayasaMzaya iti vyarthaH prayojanavAkyopanyAsaH / naitadasti / yadyapi prayojanavizeSArthitApi saMzayavizeSaheturbhavati / tathApi na sA sarveSAM saMmukhIbhavati / avyutpannapuruSArthAnAM mUDhadhiyAM keSAMcidasaMmukhIbhAvAt / tathAhi-mokSaH paramapuruSArthatayA siddhaH, atha ca santi kecidavyutpannA ye tamapi paramapuruSArtha puruSArthatayA na jAnanti / prAgye na taM prArthayiSyante te / na vA saMmukhIbhUtA prayojanavizeSAkAGkSA prayojanavizeSaviSayasandehotpattiheturyuktA, kAraNasattAdhInatvAtkAryANAm / yadi nAma sA keSAMcidapi saMmukhIbhavati, tathApyasau sAdhanAnta parityAgena pratiniyatasAdhanopAdAnahetoH saMzayavizeSasya heturna bhavati; sarvatra sAdhakabAdhakapramANAbhAvena tasyAstaddhetutvena nyAyaprAptatvAt / na caitAvanmAtreNa pravRttiyuktA / sarvatra pravRttiprasaGgAt / na ca zakyaM kenacitsarvatra pravartitumityataH phalavizeSArthino'pi pratiniyatasAdhanapariprahanibandhanAbhAvAdudAsIran / tasmAtpratiniyatasAdhanaparigrahahetuprayojanavizeSaviSayasaMzayotpAdanAyAtyantaparokSArthaviSayAgamapraNayanavat phalavizeSArthinA pratiniyatasAdhanapariprahAyAmidhAnIyameva prayojanavAkyam / tathA hi tenAsyaiva zAstrasyArthavizeSa upadarzyate nAnyasya / ato'nena pratiniyatasAdhanasAdhyaphalavizeSaviSayaH saMzayo janyate / sa ca zrotA kadAcinmamAyamarthavizeSo niSpatsyata iti prayojanavAkyopajanitAt prayojanavizeSaviSayAdatyantaparokSArthaviSayAgamopajanitAdiva saMzayAtpravarttatApItyataH prayojanavAkyopanyAsaH / / avazyaM caitadevaM vijJeyam , anyathA'tyantaparokSArthaviSayAgamapraNayanamapi vyartha syAt ; prAgapyAgamapraNayanAdAnAdiSu phalavizeSArthinAM sAdhakabAdhakapramANAbhAvena tasazayasya vidyamAnatvAt / kiM tvasAvavyutpannavargAdiphalAnAM naivotpadyate / tatkAraNabhUtAyAH phalavizeSArthitAyA asaMmukhIbhAvAt / yeSAM copajAyate teSAmapi sarvatopalAdibhakSaNe'pi pravRttihetutayA sAdhAraNatvAdupalAdibhakSaNaparihAreNa (na) pratiniyatadAnAdipariprahaheturbhavatIti matvA tadarthamAgamapraNevRmirAgamaH praNIyate tadvatprayo

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tattvasamahaH / janavAkyamapi zAsakArairityacodyametat / na cApi jijJAsitaprayojanavizeSapratipAdaka zAlAntaramupalabdham , yena tadupalabdhibalAdamimataprayojanavizeSaviSaya: sandeho bhabet / na jhumimataprayojanavizeSasAdhane zAstrAntare sambhavati kazcitprekSAvAn paraM zAmAntaramArabhate / prekSAvattvahAniprasaGgAt / ato na zAstrAntaropalabdhirapi vivakSitaprayojanavizeSasandehaheturbhavati / tasmAcchrotRjanapravRttyarthaH prayojanAdivAkyopanyAsa iti sthitam // yastu manyate na zrotRjanapravRttyartha prayojanAdikathanam , tataH saMzayotpatteH; saMzayena tu prekSAvataH pravRttyasambhavAt / kiMtu yatprayojanarahitamanarthakaM vA tannArabdhavyam , yathA kAkadantaparIkSonmattAdivAkyam ; prayojanarahitaM cedaM zAstramato na zrotuM kartuM vA prArabdhavyamityevaM vyApakAnupalabdhyA yaH pratyavatiSThate tasya hetorasiddhatodbhAvanArthamAdau prayojanAdivAkyopanyAsa iti / tadasamyagiva lakSyate / saMzayenApi pravRtteH prasAdhitatvAt / asiddhatodbhAvanasya ca vaiyarthyAt / evaM hi tadarthavadbhavet / yadi tasya parasyAto vAkyAtpravRttirbhavet / yAvatodbhAvitAyAmapyanena vAkyenAsiddhatAyAM nAto vAkyAtprekSAvato yathoktavyApakAttatvanizcayaH samutpadyate yenAsau pravartito bhavet / pUrvavadvAkyasyAsyApramANatvAt / saMzayena ca prekSApUrvakAriNo bhavanmatena pravRttyasambhavAt / ato viphalamevAsiddhatodbhAvanam / nApi kazcitprekSAvAnaviditazAstrazarIro'kasmAdvyApakAbhAvaM nizcityAnena pratyavatiSThate / nApi tatpratyavasthAnAt svayaM viditazAstraprayojano'pi zAstrakRnnArabheta kartuM zrotA vA prekSApUrvakArI nirnibandhanAdvAkyAnnivarttate yena tayoH pravRttyarthamasiddhatodbhAvanaM syAt / athApi syAyo'prekSApUrvakArI so'nibandhanamakasmAdapi yathoktavyApakAbhAvaM gRhIyAt / paraizca prAhayedapi, atastaM pratyasiddhatodbhAvanaM kriyata ityetadapyayuktam // yadi tatteSAM pravRttyaGga zAstreSu na bhavati, tadA viphalameva taM pratyasiddhatodbhAvanam ; anyathA patiprasaGgaH syAt / santi hi bahutarA asambaddhapralApinaH kecit , teSAmapyayuktAbhidhAyitvapratipAdanAya bahutaraM zAstrapravRttAvanupayujyamAnakamapi vaktavyamApayeta / tasmAvavazyameva hetvasiddhatodbhAvanaM zAstrArambhe mAbhUdviphalamaviprasaGgo beti zrotRjanapravRttiphalameva varNanIyam / tatazca yo'pi vyApakAnupalabdhyA na pratyavatiSTheta na cAbhutvA prayojanaM pravata taM pratyapi sArthakameva kiM na bhavet / yathA vi.

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pkhikaasmetH| bhaktaM prAk / tasmAnna zro(tasmAt zrI ?)tRjanapravRttyarthamevAbhidheyAdikathanamiti sthitam / na tu punaH svArtham , tataH svayamapravRtteranyathonmattakapralApavadasambaddhameva syAt / yatpunaruktamAcAryeNa nyAyavindau-"svayamapyevaM pratipattirbhavatIti svArthAnumAne'pyasyAH prayoga" iti, na tadvahirbhUtaM prayogamadhikRtya / kiM tarhi antarjalpAtmakameva / khArthAnumAnasya jJAnAtmakatvAt / yaca "prAyaH prAkRtazaktI"tyAdikamuktaM / tadapi vakrocyA pareSAmIAdimalopahatacetasAM bhAjanIkaraNArthamityalaM bahunA // - zAstRpUjAvidhAnaM tu bhagavati sarvazreyodhigatihetoH prasAdasyotpAdanArtham / tathAhi guNagaNAkhyAnavidhinA'munA bhagavato mAhAtmyamudbhAvyate / tadupazrutya ca zraddhAnusArimanasAM tAvadasaMzayaM bhagavati jhagiti cittaprasAdaH samudeti / ye'pi prajJAnusAriNaste'pi tathAvidheSu bAdhamapazyantaH prajJAdInAM ca guNAnAmabhyAsAtprakarSamavagacchanto vakSyamANAdapyatIndriyArthadRksAdhakAtpramANAnUnaM jagati saMbhAvyanta eva tathAvidhAH sUraya ityavadhArya bhara. ti prasAdamupajanayantyeva / tatprasAdAcca tadguNAstatpravacaneSu tadAzrite ca zAstrAdau parIkSApuraHsaramudrahaNAdyarthamAdriyante tataH zrutamayyAdiprajJodayakrameNa yAvatparaM zreyo'dhigacchantIti mahatsu prasAdaH sarvazreyodhigateH pradhAnaM kAraNam / ata eva prAyeNa prasiddhazAstRkapravacanAzrayeNa praNIyamAneSu zAstreSu zAstrakRtaH zAstrasyAdau tAvat svazAstRpUjAmeva viddhati / tasyAstatpravRttAvapyaGgabhAvasya lezato vidyamAnatvAt / ataevoktam- "zAstraM praNetukAmaH svazAsturmAhAtmyajJApanArtha tasmai namaskAramArabhata" iti / ato nAnarthakaM zAstRpUjAvidhAnamiti sthitam / / tatra taM praNamyetyetatparyantena zAstRpUjAvidhAnaM nirdiSTam / kriyate tattvasaGgraha ityanenAbhidheyaprayojane prAha-tathAhyabhidheyamasya zAstrasya prakRtyAdivyApArarahitatvAdIni pratItyasamutpAdavizeSaNAni tattvAni / tAni ca sAmarthyAttattvazabdena darzitAnyeva, anyeSAM tattvArthatvAnupapatteH / nanu ca vAkyasyaivAbhidheyavattvaM nAnyasyeti nyAyaH, na ca sakalaM zAstraM vAkyamapi tu vAkyasamUhastatkuto'syAbhidheyasaMbhavaH / naitadasti / yadyapi vAkyasamUhAtmakaM zAstraM tathA'pi tAni vAkyAni parasparavyapekSAsaMbandhAvasthitAni, anyathonmattAdivAkyasamUhavadasaGgatArthameva syAt / tatazca parasparasaMbaddhAnekazabdasamUhAtmakatvAt tadanyavAkyavadvAkyameva zAstram / na hi padaireva vAkyamArabhyate'pi tu vAkyairapi / ato mahAvAkyatvAdabhidheyavadeva zAstramityacodyam /

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tttvsmhH| prayojana tu saGghahazabdena darzitam / tathAhi-prayojanamupadaryamAnaM zAstreSu pravRttikAmAnAM zAstragatamevopadarzanIyaM nAnyagatam , anyathA yasaGgatAmidhAnaM syAt / utapa-zAneSu hi paraM pravarttayitukAmo vaktA zAstrAdau prayojanamabhidhatte na vyasanitayA (iti) / kathaM ca paraH prayojanopadezAcchAneSu pravartito bhavati / yadi tadgatameva prayojanamabhidhIyate nAnyagatam / nAnya(dapi) (gata ?) prayojanAbhidhAnAdanyatra prekSAvataH pravRttirbhavet / viziSTArthapratipAdanasamartha ca vacanaM zAstramucyate / nAbhidheyamAnaM nApi zabdamAtramarthapratipAdanasAmarthyazUnyamato nAmidheyAdigataM prayojanamupadarzanIyam / yatpunaH samyagajJAnapUrvikA sarvajJatvenArthasiddhiri(ti, tat "". ... 1) ityanenAbhiprAyeNa prayoja(nam / ) (na?) prayojanasya kathanaM nAmi. dheyaprayojanasya samyagjJAnavyutpattereva samyagjJAnazabdena vivakSitatvAt / samyagjJAnavyutpatte (stadarthatva eva sarvajJatvenArthasiddhiH?) ityetatprayojanAmidhAnaM sanatArtha bhavet / anyathA duHzliSTameva syAt / tacca prayojanaM zAstrasya trividhaM kriyArUpaM kriyAphalaM kriyAphalasya phalam / tathA hi-zAstrasya parapratipAdanAyA''rabhyamANasya kA raNatvaM vA bhavet / kartRtvaM vA, kartRkaraNayozca sAdhanatvAnna yathoktaprayojanavyatirikta prayojanamasti, kriyApekSatvAtsAdhanasya / trividhasyApi ca kriyAdestadavinAbhAvitvAtatprayojanasvaM yuktameva / sAkSAtpAramparyakRtastu vizeSaH / phalAkhyaM tu prayojanaM pradhAnam , tadarthatvAtniyArambhasya / tatra sarvavAkyAnAM svAbhidheyapratipAdanalakSaNA kriyA sAdhAraNA / sA cAtipratItatayA na prayojanatvenopadarzanIyA tasyAM zAstrasya vymicaaraabhaavaat| anabhidheyatvAzaGkAvyudAsArthamupadarzanIyeti cet / na / abhidheyakathanAdeva tadAzaGkAyA vyudastatvAt / nApyabhidheyavizeSapratipipAdayiSayA tadupadarzanam , abhidheyavizeSakathanAdeva tasya pratipAditatvAt / tasmAdasAdhAraNA yA kriyA sopadarzanIyA sA tvasya zAstrasya vidyata eva tattvasaGgrahalakSaNA / yato'nena zAstreNa teSAM tattvAnAmitastato viprakIrNAnAmekatra buddhau vinivezalakSaNaH saGgrahaH kriyate / atastAmeva saGgrahazabdena darzitavAn / asyAJca tattvasaGgrahakriyAyAH pratipAdya(pattR ?)santAnagatastattvasukhAvabodhaH phalam / tadapi saGgrahazabdena prakAzitameva / ekatra hi sahitasya tattvasya pratipattuH sukhenodho jAyate, duHkhena tu viprakIrNasyeti kRtvA sukhodahakAraNaM saGgrahaM sabahazabdena pratipAdayaMstattvasukhAvabodhArthamidamArabhyata iti prakAzayati / na tu tattvAvabodhamAnamasya phalam , evaM hi zAsana praNayanavaiyarya

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plikaasmetH| pUrvAcAyaireva tattvanizcayasya kRtatvAt / ato vizeSataH parAnugrahasyApi bhAvAt / pa. rArthatvAca zAstrasya / tasmAtpUrvAcAryaiH pratipAditAnyapi tattvAni yo mandadhIrativiprakIrNatayA sukhamavadhArayitumazaktastaM prati sukhAvadhAraNAya tattvasaGgraha ArabhyamANo na viphalatAmeSyatIti manyamAnaH zAstramidamArabhate / ata eva tattvasaGgraha ityAha / anyathA kriyate tattvanizcaya ityevamuktaM syAt / evaM hi yathAvivakSitArthapratipAdanaM sphuTameva kRtaM bhavettasmAttattvasukhAvabodha eva tattvasaGghahakriyAyAH phalam / tasyApi ca sukhAvabodhasyAcireNAbhyudayaniHzreyasAvAptiH prayojanam / taccAtipratItameveti noktam , tattvajJAnAdabhyudayaniHzreyasAvAptirbhavatIti sarvAstikAnAM prasiddhatvAt / / athavA jagaddhitavidhitsayetyetasyottaratrAnuvRttestadapi darzitameva / tathAhi-tadanuvRttau jagaddhitavidhitsayA tattvasaGgrahaH kriyata iti vAkyArtho jAyate / jagaddhitavidhitsA ca tattvasaGgrahakriyAyAH kathaM heturbhavati / yadi jagaddhitavidhAnaM tattvasaGgrahakriyAyAH phalaM syAt / yathA pipAsayA salilamAnayatItyatra salilapAnaM tadAnayanakriyAyAH phalamiti gamyate, tadvadihApi; tatazca jagaddhitavidhAnArtha tattvasaGgrahaH kriyata ityarthaH saMtiSThate / etaccAnuguNopAyameva prayojanamupadarzitam / tathAhyabhyudayani:zreyasAvAptirjagaddhitamucyate / tasya cAviparyAso hetuH, sarvasaMklezasya viparyAsamUlatvAt ; saMklezaviparItatvAcca jagadvitasya / atastaddhetuviparIto'sya heturavatiSThate / aviparyAsazca yathAvatkarmaphalasaMbandhAmisampratyayaH, aviparItapudgaladharmanairAtmyAvabodhazca / sa cAsmAdaviparItapratItyasamutpAdasaMprakAzakAcchAstrAcchravaNacintAbhAvanAkrameNopajAyata ityato'vagamyata eva tattvasaGgrahakriyAto jagaddhitamapi sampadyata iti / abhyudayaniHzreyasAvAptau ca satyAmamimatArthaparisamAptyA puruSasyAkAGkSAvicchedAdato nAparamUrdhva prayojanaM mRgyamiti prayojananiSThA / ___ saMbandhastvamidheyaprayojanAbhyAM na pRthagupadarzanIyo nissphltvaat| tathAhi-sampra. daryamAnaH zAstraprayojanayoH sAdhyasAdhanabhAvalakSaNo darzanIyo nAnyo guruparvakriyAdilakSaNastasyArthipravRtteranantatvAt / sa ca sAdhyasAdhanabhAvaH prayojanAbhidhAnAdeva darzitaH / tathAhIdamasya prayojanamiti darzayatA darzitaM bhavatIdamasya sAdhanamiti / na hi yo yanna sAdhayati tattasya prayojanaM bhavatyatiprasaGgAt / tasmAtsAmarthyalabhyatvAbAsau prayojanAbhidheyAbhyAM pRthagabhidhAnIyaH / sa hi nAma tasmAtpRthagupA

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tattvasaGkahaH / dAnamarhati yo yasminnabhihite'pi na gamyate / yathA'bhidheyaprayojanayoranyatarAmidhAne'pi netarAvagatirbhavati na ca saMbhavo'sti, yatprayojanAmidhAne'pi yathoktaH saMbandho nAbhihitaH syAditi dve evAbhidheyaprayojane vAcye / etaccAbhidheyAdi na vAkyArthatayA vibhaktamasmAbhiH / api tu vAkyAdavayavAnapoddhRya tadarthatayA / vAkyArthastu yathoktasaGgrahakaraNameva / yadA guNIbhUtasyApyabhidheyAdervAkyAdasmAtpratIyamAnatvAdvAkyArthatvamaviruddhameva / prAdhAnyena hi vAkyasyAnekArthAbhidhAnaM viruddham / na tu guNapradhAnabhAvena // athAparimitaguNagaNAdhAre bhagavati kimiti pratItyasamutpAdadezanayaiva stotrAbhidhAnam / tadetadacodyam / sarvatraiva tulyaparyanuyogatvAt / na ca zakyamaparimitaguNodbhAvanayA pUjAbhidhAnaM kartumiti guNaikadezodbhAvanayaiva sA vidheyA / tena pratItyasamutpAdadezanodbhAvanayA vA sA vihitA'nyathA veti na kazcidvizeSaH / / tathApyucyate vizeSaH / tathAhi-yathAbhUtaguNasaMpadyogAdabhyudayaniHzreyasaprApaNato jagataH zAstA bhavati bhagavAn sa evAbhyudayaniHzreyasArthinAM bhagavaccharaNAdigamanaheturabhidhAnIyaH / pratItyasamutpAdadezanayA cAbhyudayAdisamprApako bhagavAn / tathAhi-aviparItapratItyasamutpAdadezanAtastadarthAvadhAraNAtsugatiheturaviparItakarmaphalasaMbandhAdisaMpratyaya upajAyate, pudgaladharmanairAtmyAvabodhazca niHzreyasahetuH zrutacintAbhAvanAkrameNotpadyate, tadutpattau hyavidyA saMsAraheturnivarttate, tannivRttau ca tanmUlaM sakalaM klezajJeyAvaraNaM nivartata iti sakalAvaraNavigamAdapavargasaMprAptirbhavati / tena pratItyasamutpAdapradhAnamidaM bhagavataH pravacanaratnamityaviparItapratItyasamutpAdAmidhAyitvena bhagavataH stotrAbhidhAnam / sa cAyaM pratItyasamutpAdaH parairviSamahetuH pramANavyAhatapadArthAdhikaraNazceSyate / atastannirAsena yathAvadeva bhagavatokta iti darzanArtha vakSyamANasakalazAstrapratipAdyArthatatvopakSepArtha ca bahUnAM yathoktapratItyasamutpAdavizeSaNAnAmupAdAnamiti samudAyArthaH / avayavArthastUcyate / tatra prakRtIzobhayAtmAdivyApArarahitamityAdau sarvatra yaH pratItyasamutpAdaM jagAdeti saMbandhaH / tatra prakRtiH sAyaparikalpitaM satvarajastamorUpaM pradhAnam , Iza:-IzvaraH, ubhayam-etadeva dvayam, AtmA-sRSTisaMhArakAraka ekaH puruSastadanyatra saMsArIAdimahaNena kAlAdiparigrahaH-teSAM vyApAra:-kAraNabhAvaH, tena rahitam-tavyA

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ptrikaasmetH| pArazUnyamityarthaH / tatredamuktaM bhagavatA-"sa cAyamaGkuro na svayaM kRto nobhayakRto nezvaranirmito na prakRtisaMbhUto naikakAraNAdhIno nApyahetuH samutpanna" iti / etena pradhAnezvarobhayAhetukazabdabrahmAtmaparIkSANAmupakSepaH / atha sa tamevaMbhUtaM pratItyasamutpAdaM kimakSaNikaM jagAda ? netyAha-calamiti / calama-asthiram , kSaNikamiti yAvat / anyasya calatvAyogAditi bhAvaH / tatredamuktaM bhagavatA-"kSaNikAH sarvasaMskArA asthirANAM kutaH kriyA / bhUtiyeSAM kriyA saiva kArakaM saiva cocyata" iti / ayaM ca sthirabhAvaparIkSopakSepaH / yadyevaM karmaphalasaMbandhAdivyavasthAyAH pratItyasamutpAda Azrayo na prApnoti calatvAdityata Aha-karmetyAdi / etacca pazcAtpratipAdayipyAma iti bhaavH| tatra karma-zubhAzubham , tatphalaM ceSTAniSTam , tayoH saMbandho janyajanakabhAvalakSaNaH, tasya vyavasthA saMsthitiH, vyavahAra iti yAvat / Adizabdena smRtipratyabhijJAnasaMzayanizcayavayaMnihitapratyanumArgaNadRSTArthakutUhalaviramaNakAryakAraNabhAvatadadhigantRpramANabandhamokSAdivyavasthAparigrahaH teSAM samAzraya iti vigrahaH / tatroktaM bhagavatA-"iti hi bhikSavo'stikarmAstiphalaM kArakastu nopalabhyate ya i. mAn skandhAnvijahAyanyAMzca skAndhAnupAdatte'nyatra dharmasaMketAt / tatrAyaM dharmasaMketo yadutAsminsatIdaM bhavatI"tyAdi / ayaM ca karmaphalasaMbandhaparIkSopakSepaH / sa punarayaM pratItyasamutpAdaH skandhadhAtvAyatanAnAM draSTavyaH, teSAmeva pratItyasamutpannatvAt // 1 // nanu dravyaguNakarmAdayo vastubhUtAH santi teSAM kasmAnna bhavatItyatrAha-guNetyAdi / guNAzca dravyANi ca kriyAzca jAtizca samavAyazceti dvandvaH / jAtizabdena paramaparaM ca dvividhamapi sAmAnyaM gRhyate / Adizabdena antyadravyavartinAM vizeSANAm , ye ca dharmivyatirekiNo dharmAH kaizcidupavarNyante yathA SaNNAmapi padArthAnAmastitvaM sadupalambhakapramANaviSayatvamityevamAdayasteSAM grahaNam / guNAdayazca te upAdhayazca vizeSaNAnIti vizeSaNasamAsaH / taiH zUnyaM rahitamityarthaH / tatredamuktaM bhagavatA-"sarva sarvamiti brAhmaNa ? yAvadeva paJca skandhA dvAdazAyatanAnyaSTAdaza dhAtava" iti / ayaM ca SaTapadArthaparIkSopakSepaH / nanu copAdhyabhAve kathaM pratItyasamutpAdaH zabdavikalpAbhyAM viSayIkriyate, na ca tAbhyAmaviSayIkRtamabhidhAtuM pAryate, na ca zabdavikalpayorupAdhimantareNa pravRttirasti, tatkathaM taM bhagavAn jagAdetyAha-AropitAkAretyAdi /

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tattvasahaH / Aropito-bAhyatvenAdhyAropita AkAraH-svabhAvo yasya zabdapratyayayorgocarasya sa tathoktaH, AropitAkAraH-zabdapratyayayorgocaro-viSayo yatra pratItyasamutpAde sa tathoktaH / pratyayazabdaH zabdazabdasannidhAnAdAviSTAmilApAtmake pratyayavizeSe vikalpe draSTavyaH, tayorekaviSayatvAvyabhicAritvena sahacaritatvAt / tenaitaduktaM bhavati / yadyapyupAdhayo na santi, tathApItaretaravyAvRttavastudarzanadvArAyAto bahIrUpatvenAdhyavasito vikalpaH pratibandhAtmakaH zabdArthastatrAsti / nahi paramArthataH zabdAnAmasau gocaraH, tatra sarvavikalpAnAmatItatvAt / kiMtu yathaivAvicAritaramaNIyatayA loke zabdArthaH siddhastathaiva bhagavadbhirapi samu(ma ?)pekSitatatvArthairgajanimIlikayA paramArthAvatArAya tadbhAvanAsaMvRttyA prAkAzyate, upAyAntarAbhAvAt / samAropitAkAratve'pi zabdArthasya pAramparyeNa vastupratibandhAttadadhigame hetutvamastyeveti tathAvidhaM vastu teSAM sAmarthyAtprakAzitameva bhavatIti na vipralambhasaMbhavaH / tatredamuktaM tAyinA-"yena yena hi nAmnA vai yo yo dharmo'bhilapyate / nAsau saMvidyate tatra dharmANAM sA hi dhamatA |"iti / ayaM ca zabdArthaparIkSopakSepaH // 2 // ___ atha kimayaM tIrthikaparikalpitapadArthavatpratipAdakapramANadraviNadaridratayA vacanaracanAmAtrasAra Ahosvidasti kiMcidasya pratipAdayita pramANam ? astItyAha-saSTetyAdi / spaSTaM ca tallakSaNaM ceti vizeSaNasamAsaH / spaSTatvaM ca lakSaNasyAsaMbhavAvyAptyativyAptidoSarahitatvAt / tIrthikapramANalakSaNaM tvaspaSTamiti darzanArtha spaSTalakSaNamityAha / tena saMyuktam-samanvitaM yatpramAdvitayam-pratyakSAnumAnAkhyaM tena nizcitam / etaca sarvaparIkSAsu pratipAdayiSyati / etadapi bhagavato'numatam ; yathoktam-"tApAcchedAca nikaSAtsuvarNamiva pnndditaiH| parIkSya mikSavo grAhyaM madvaco natu gauravAt // " iti| tatra pratyakSasya lakSaNaM bhrAntikalpanAbhyAM rhittvm| tacca bhgvtoktmev| yadAha -"cakSurvijJAnasaGgI nIlaM vijAnAti, no tu nIla"miti / tathAhi nIlaM vijAnAtItyanenAviparItaviSayatvakhyApanAdabhrAntatvamuktam , no tu nIlamityanena nAmAnuviddhArthagrahaNapratikSepAt kalpanArahitatvam / anumAnasyApi lakSaNamuktamevAnumAnAzrayaM liGgaM darzayatA / tathAhi-"sAdhyArthAvinAbhUtaM liGgaM vinizcitaM savanumAnajJAnasya kAraNam , tacca yatkiMcidbhikSavaH samudayadharmakaM sarvatra nirodhadharmaka"miti / evaM sAdhyena hetoAptimupadarzayatA sphuTatarameva prakAzitam / yathoktam- "anumAnAzrayo

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pjikaasmetH| linggmvinaamaavlkssnnm"| vyAptidarzanAddhetoH / sAdhye(dhyo ?)noktaH sa ca sphuTa iti / tacca liGga svabhAvakAryAnupalambhavizeSabhedena tridhA midyate / tatra yatkiMcidbhikSavassamudayadharmakamityanena svabhAvAkhyaM liGgamupadarzitameva / kAryAkhyamapi-"dhUmena jJAyate vahniH salilaM ca balAkayA / nimittairjJAyate gotraM bodhisatvasya dhiimtH||" iti bruvatA darzitam / anupalambhavizeSAkhyamapi darzitamevAnupalambhamAtrasya prAmANyaM pratikSipatA / yathoktam-'mA bhikSavaH pudgalaH pudgalaM pramiNotu pudgale vA pramANamudhAtu, kSaNyate hi bhikSavaH pudgalaH pudgalaM pramiNvan , ahaM vA pudgalaM pramiNuyAM yo vA syAnmAdRza"iti / etena hi svabhAvaviprakRSTeSvanupalambhamAtrasya prAmANyaM pratikSiptam , ahaM vetyAdi bruvatA'nupalambhavizeSasyaiva prAmANyamityetadapi sphuTatarameva darzitam / ayaM ca pratyakSAnumAnapramANAntaraparIkSANAmupakSepaH / atha kimayaM pratItyasamutpAdaH kenacidvastutvAdinA rUpeNa sAnvayaH? yathAhuH syAdvAdinaH, AhosvidasaMkIrNasvabhAvaH, kiM cAtaH ganvayatve pratyakSAdInAM lakSaNasAMkaryama, kAryakAraNayozca svabhAvAbhedAdajanyajanakatvam , tatazca na spaSTalakSaNayogipramAdvitayanizcitatvam / nApi pratItyasamutpAdArthoM yuktaH / asaGkIrNasvabhAvatve'pi sahakAriNAM bhedAvizeSAdajanakAmimatapadArthavadekArthakriyAkAritvaM na bhavet ; atrAha-aNIyasApItyAdi / evaM manyate, uttara evAtra pakSo na cAtra yathoktadoSAvasara iti, pazcAtpratipAdayiSyAmaH / mizrIbhUtaH-saGkIrNaH aparAtmA yatreti vigrahaH / aparasya kAraNAdeH svabhAvasya yatra lezato'pi kAryAdyAtmanyanugamo nAstItyarthaH / aNIyasApIti-sUkSmatareNApi / na kevalaM bahubhiH satvajJeyatvAdibhirityapizabdena darzayati / ekasyApi hi rUpasyAnugame sarvAtmanAnugatiH syAditi bhAvaH / etacca pazcAtpratipAdayiSyati / sa cAyamukto bhagavatA-"kathaM nu zAzvato'GkuraH, yasmAdanyAGkuro'nyadvIjam / na tu ya evAGkarastadeva bIjam / tathA visadRzo bIjAdakara iti, ato na saMkramata" iti / ayaM ca syAdvAdaparIkSopakSepaH // 3 // atha kimasaGkIrNasvabhAvA api skandhAdayo'dhvasvajahatsvabhAvA eva varttante ? yathAhureke saMkrAntivAdinaH sarvAstivAdAH / naivamityAha-asaMkrAntimitiyadi tu saMkrAntiH syAttadA sarvAtmanA satvAnna kiMcijanyamastIti pratItyasamutpAdasyaivAyoga iti bhaavH| na vidyate saMkrAnti:-adhvasu saJcAraH skandhAdInAM

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14 tattvasaGkahaH / yatreti vigrahaH / etaccAmihitaM bhagavatA / yathoktam-"cakSurutpadyamAnaM na kutazcidAgacchati nirudhyamAnaM na kacitsannicayaM gacchati / iti hi bhikSavazcakSurabhUtvA bhavati bhUtvA ca prativigacchatI"ti / ayaM ca traikAlyaparIkSopakSepaH / atha kimayaM dRSTamAtrakAlabhAvI ? yathAhuzcArvAkA:- bhasmIbhUtasya zAntasya punarAgamanaM kutaH" iti / netyAha-anAdyantamiti / avidyamAnAvAdyantAvasminniti vigrahaH / etadapi nirdiSTaM bhagavatA-"anavarAyo hi mikSavo jAtisaMsAra" ityAdinA / avaramityanto'bhidhIyate, agramiti cAdiH, tayoH pratiSedhAdanavarAya ityucyate / etaccAnutpanA(ya)mArgAnadhikRtyoktaM, utpannAryamArgANAM tu zAnta eva saMsAraH / ataevoktam"dI? bAlasya saMsAraH saddharmamavijAnataH" iti / ayaM ca lokAyataparIkSopakSepaH / atha kimayaM pratItyasamutpAdo bahirarthAtmaka AhosviJcittamAtrazarIra iti, aahprtibimbaadisnnibhmiti| etena cittamAtrAtmaka eveti darzayati / tathAhIdamuktaM bhavati / yathAhi pratibimbAlAtacakragandharvanagarAdayazcittamAtrazarIrAstathA'yamapIti / etaccoktaM bhagavatA-"bAhyo na vidyate hyartho yathA bAlairvikalpyate / vAsanAluThitaM cittama rthAbhAsaM pravarttate // " iti / ayaM ca bahirarthaparIkSopakSepaH / tadevaM yathoktAsadarthakalpanAjAlarahitatvaM pratItyasamutpAdasya pratipAdyopasaMharannAha-sarvaprapaJcetyAdi / sarveSAM yathoktAnAM prakRtihetutvAdInAM prapaJcAnAM sandohaH-samUhaH, tena nirmuktaH / atha kimayamanyairapi hariharahiraNyagarbhAdibhirevamamisambuddhaH? netyAha-agataM prairiti| sarvatIrthAnAM vitathAtmadRSTyAminiviSTatvAdbhagavata evAyamAveNiko'bhisambodha iti darzayati / etacca sarvaparIkSAsu pratipAdayiSyati // 4 // athAyamevaMbhUtaH pratItyasamutpAdaH kiM svayamabhisambudhya gadito bhagavatA, AhosvitparAmimatApauruSeyavedAzrayeNa, yathAhu minIyAH-"tasmAdatIndriyArthAnAM sAkSAdraSTA na vidyate / vacanena tu nityena yaH pazyati sa pazyati // " iti / naivamityAha-svatantrazrutiniHsaGga iti-khatatrA zrutiH-svataHpramANabhUto vedaH, nityaM vacanamiti yAvat / tasyA niHsaGgaH-nirAsthaH, tannirapekSa eva sAkSAdarzI pratItyasamutpAdaM gaditavAnityarthaH / na cApyapauruSeyaM vAkyamasti / yathoktaM bhagavatA -"ityete AnandapaurANA maharSayo vedAnAM kartAro matrANAM pravarttayitAra" iti / etaba pazcAtpratipAdayiSyAma iti bhAvaH / ayaM ca zrutiparIkSAyAH svatatraprAmANya

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plikaasmetH| parIkSAyAzcopakSepaH / atha samadhigatAzeSasvArthasampatterbhagavataH kimarthamiyaM pratItyasamutpAdadezanetyAha-jagaddhitavidhitsayeti / jagate hitaM jagaddhitaM / tatpunaraviparItapratItyasamutpAdAvabodhopAyamazeSaklezajJeyAvaraNaprahANam , tadvidhAtumicchA jagaddhitavidhitsA, sA taddezanAyAH kAraNam / sA'pi jagaddhitavidhitsA kuto'sya jAyetetyAha-analpetyAdi / analpaiH kalpAsaGkhyeyaiH sAtmIbhUtA mahAdayA yasyeti vigrahaH / sA ca mahAdayA bhagavataH samadhigatAzeSasvArthasampatterapi parArthakaraNavyApArAparityAgAdavagamyate // 5 // athAsau sAtmIbhUtamahAdayaH kiM kRtavAnityAha--ya ityAdi / ya iti sAmAnyavacano'pi buddhe bhagavati pravarttate, anyasya yathoktaguNAsaMbhavAt / pratItyasamutpAdamiti / hetUnpratyayAnpratItya-samAzritya yaH skandhAdInAmutpAdaH sa pratItyasamutpAdaH / etaduktaM bhavati / hetupratyayabalenotpannAnskandhAdInyo jagAdeti / yadyapi samutpAda iAta vyatirekIva nirdezastathApi pratItyasamutpannameva vastu bhedAntarapratikSepamAtrajijJAsAyAM tathA nirdizyate / yadvA-samutpadyata iti samutpAdaH kRtyalyuTo bahulamiti vacanAtkartari ghaJ / tataH pratItyazabdena supsupeti mayUravyaMsakAditvAdvA samAsaH / asamastameva vA / etena ca sarveNa bhagavataH samyakparahitAnuSThAnasampatsopAyA paridIpitA bhavati / tathAhi-yaH pratItyasamutpAdamevaMbhUtaM jagAdetyanena yathAvatparahitAnuSThAnaM bhagavato darzitam / idameva hitAnuSThAnaM bhagavato yatpareSAmaviparItavargApavargamArgopadezaH / yathoktam- "yuSmAbhireva karttavyamAkhyAtArastathAgatAH" iti / asyAzcAviparItaparahitAnuSThAnasampada upAyo dharmeSu sAkSAdarzitvaM mahAkaruNA ca, yataH kRpAlurapi yathAbhUtAparijJAnAnna samyakparahitamupadeSTuM samarthaH, parijJAnavAnapi kRpAhIno naivopadizet , upadizannapyahitamapyupadizet / tasmAtprajJAkRpe dve api samyak parahitAnuSThAnopAyo bhagavataH / tacca sAkSAddarzitvaM svatazrutiniHsaGgatvena darzitam ; sAtmIbhUtamahAdayatvena ca mahAkaruNAyogaH / nanu cAviparItaH pratItyasamutpAdo bodhisatvazrAvakAdibhirapi nirdiSTaH, tat ko'trAtizayo bhagavata ityAha-gadatAMvara iti / yadyapi te zrAvakAdayaH pratItyasamutpAdaM gadanti, tathApi bhagavAneva teSAM gadatAMvaraH / bhagavadupadiSTasyaiva dharmatatvasya prakAzanAnahi teSAM svato yathoktapratItyasamutpAdadezanAyAM zaktirasti / sarvaguNadoSaprakarSApakarSaniSThAdhiSThAna

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tattvasaGgrahaH / tvAdvA bhagavAneva zreSTho netare / teSAM tadviparItatvAt / etena ca bhagavataH zrAvakAdibhyo viziSTatvapratipAdanena savAsanAzeSaklezajJeyAvaraNaprahANalakSaNA svadhi(dhI ?)sampatparidIpitA bhavati / anyathA kathamiva tebhyo viziSTo bhavet , yadi yathoktaguNayogitA na syAdbhagavataH / ataevAha-taM sarvajJamiti / ayaM ca srvjnysiddhyupkssepH| atha taM praNamya kiM kriyata ityAha-kriyate tattvasaGgraha iti / yathoktAnyeva pratItyasamutpAdavizeSaNAni tattvAni, aviparItatvAt , teSAmitastato viprakIrNAnAmekatra hi saGkepaH saGgrahaH, tatpratipAdakatvAdnthasyApi tathA vyapadezaH / sItAharaNaM kAvyamiti yathA / athavA samyak samantAdvA gRhyante anena tatvAnIti saGgraho grantha evocyate kriyata iti prArabdhAparisamAptakAlApekSayA vartamAnakAlanirdezaH // 6 // ___ tatra prakRtivyApArarahitatvapratipAdanAya sAyamatamupadarzayannAha-azeSazaktiprAcitAdityAdi / azeSazaktipracitAtpradhAnAdeva kevalAt / . kAryabhedAH pravartante tadrUpA eva bhaavtH||7|| yadazeSAbhirmahadAdikAryaprAmajanikAmirAtmabhUtAbhiH zaktimiH, pracitam-yuktaM satvarajastamasAM sAmyAvasthAlakSaNaM pradhAnam , tata evaite mahadAdayaH kAryabhedAH pravarttante iti kApilAH / pradhAnAdevenyavadhAraNaM kAlapuruSAdivyavacchedArtham / kevalAditi vacanaM sezvarasAyopakalpitezvaranirAsArtham / pravartanta iti--sAkSAtpAramparyeNa votpadyanta ityarthaH / tathAhi teSAM prakriyA / pradhAnAdbuddhiH prathamamutpadyate, buddhezvAhakAraH, ahaGkArAtpaJcatanmAtrANi zabdasparzarasarUpagandhAtmakAni, indriyANi caikAdazotpadyante / paJca buddhIndriyANi zrotratvakcakSurjihvAghANalakSaNAni, paJca karmendriyANi vAkpANipAdapAyUpasthA manazcaikAdazamiti / paJcabhyazca tanmAtrebhyaH paJca bhUtAni / zabdAdAkAzam , sparzAdvAyuH, rUpAttejaH, rasAdApaH, gandhAtpRthivIti / yathoktamIzvarakRSNena-"prakRtemahAMstato'haGkArastasmAdgaNazca SoDazakaH / tasmAdapi SoDazakAtpaJcabhyaH paJca bhUtAni // " iti / tatra mahAniti buddharAkhyA / buddhizcAyaM ghaTaH paTa iti viSayAdhyavasAyalakSaNA / ahaGkArastu-ahaM subhago'haM darzanIya ityAdyamidhAnalakSaNaH / manastu saGkalpalakSaNam / tadyathA-kazcidevaM baTuH zRNoti prAmAntare bhojanamastIti, tatra tasya saGkalpaH syAt, yAsyAmIti, kiM tatra guDada

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ptrikaasmetH| ghi syAdutavidhIti / evaM saGkalpavRtti mana iti / tadevaM buddhyahaGkAramanasAM parasparaM vizeSo boddhavyaH / zeSaM subodham / ete ca mahadAdayaH pradhAnapuruSau ceti paJcaviMzatireSAM tattvAni / yathoktam-"paJcaviMzatitattvajJo yatra yatrAzrame rataH / jaTI muNDI zikhI vA'pi mucyate nA'tra saMzayaH // " iti / ete yathoktAH kAryabhedAH pradhAnAtpravarttamAnA na bauddhAdyamimatA iva kAryabhedAH kAraNAdatyantabhedino bhavanti, kiMtu tadrUpA eva-tat-pradhAnam rUpam-AtmA yeSAmiti vigrahaH / traiguNyAdirUpeNa prakRtyAtmabhUtA eveti / tathAhi loke yadAtmakaM kAraNaM bhavati tadAtmakameva kAryamupalabhyate / yathA kRSNaistantubhirArabdhaH paTaH kRSNo bhavati zuklaistu zuklaH / evaM pradhAnamapi triguNAtmakam , tathA buddhyahaGkAratanmAtrendriyabhUtAtmakaM vyaktamapi triguNamupalabhyate tasmAttadrUpam / kiMca-aviveki / tathAhIme sattvAdayaH idaM ca mahadAdi vyaktamiti pRthaGga zakyate kartum / kiMtu ye guNAstavyaktaM yadvyaktaM te guNA iti / kiMca-dvayamapi vyaktamavyaktaM ca viSayaH / bhogyakhabhAvatvAt / sAmAnyaM ca sarvapuruSANAm / bhogyatvAt / malladAsIvat / acetanAtmakaM ca / sukhaduHkhamohAvekatvAt / prasavadharmi ca / tathAhi-pradhAnaM buddhiM janayati, buddhirapyahakAram , ahakAro'pi tanmAtrANIndriyANi caikAdaza, tanmAtrANi mahAbhUtAni janayantIti / tasmAtraiguNyAdirUpeNa tadrUpA evAmI kAryabhedAH pravarttante / yathoktam-"triguNamavivekiviSayaH sAmAnyamacetanaM prasavadharmi / vyaktaM tathA pradhAnaM tadviparItastathA ca pumAn // " iti / nanu yadi tadrUpA eva kAryabhedAstatkathaM zAstre vyaktAvyaktayo(lakSaNyamupavarNitam / tathAhIzvarakRSNoktam-"hetumadanityamavyApi sakriyamanekamAzritaM liGgam / sAvayavaM paratatraM vyaktaM viparItamavyaktam // " iti / tatra hyayamarthaH hetumat-kAraNavat , vyaktameva / tathAhi-pradhAnena hetumatI buddhiH, ahaGkAro buddhyA hetumAna , paJcatanmAtrANyekAdazendriyANyahaGkAreNa hetumanti, bhUtAni nanmAtraiH / natvevamavyaktam / tasya kutazcidapyanutpatteH / tathA vyaktamanityam , utpattidharmakatvAt / natvevamavyaktam , tasyAnutpattimattvAt / yathA ca pradhAnapuruSo vivi bhuvi cAntarikSe ca sarvatra vyApitayA vartete na tathA vyaktaM varttate, kiMtu tadavyApi / yathA ca saMsArakAle trayodazavidhena buddhyahaGkArendriyalakSaNena zarIreNa karaNena saMyuktaM sUkSmazarIrAzritaM vyaktaM saMsarati natvevamavyaktam , tasya vibhutvena sakriyatvAyogAt / buddhyahakArAdibhedena cAnekavidha vyaktamupalabhyate, nAvyaktam , tassaikasyaiva sato lokatraya

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tattvasaGgrahaH / kAraNatvAt / AzritaM ca vyaktam , yadyasmAdutpadyate tasya tadAzritatvAt / natvevamavyaktam , tasyAkAryatvAt , liGgaM ca vyaktam , layaM gacchatIti kRtvA / tathAhi-pralayakAle bhUtAni tanmAtreSu lIyante, tanmAtrANIndriyANi cAhakAre, ahaGkAro buddhau, buddhizca pradhAne, na tvevamavyaktaM kacidapi layaM gacchati; tasyAvidyamAnakAraNatvAt / sAvayavaM ca vyaktam , zabdasparzarasarUpagandhAtmakairavayavairyuktatvAt / natvevamavyaktam , pradhAnAtmani zabdAdInAmanupalabdheH / kiMca-yathA pitari jIvati putro na svatatro bhavati tathA vyaktaM sarvadA kAraNAyattatvAtparatatram , natvevamavyaktam , tasya nityamakAraNAdhInatvAt / tadetatsarvamAzajhyAha-bhAvata iti / bhAvataH-paramArthataH, tApyam / prakRtivikArabhedena tu pariNAmavizeSAdbhedo yathokto na virudhyata ityarthaH / athavA-bhAvata iti / svabhAvatasvaiguNyarUpeNa tadrUpA eva pravartante / satvarajastamasAM sUtkaTAnutkaTatvavizeSAtsargavaicitryaM mahadAdibhedenAviruddhamevetyarthaH / tadanena kAraNAtmani kAryamastIti pratijJAtaM bhavati // 7 // tatra kathamavagamyate prAgutpatteH satkAryamityAha-yadItyAdi yadi tvasadbhavetkArya kAraNAtmani shktitH| kartuM tannaiva zakyeta nairupyAdviyadajavat // 8 // satkAryatvaprasiddhaye paraiH paJca hetava uktAH-"asadakaraNAdupAdAnaprahaNAtsarvasaMbhavAbhAvAt / zaktasya zakyakaraNAtkaraNabhAvAca satkAryam" iti tatra prathamahetusamarthanArthamidamucyate / yadi tvasadbhavetkAryamityAdi / yadi hi kAraNAtmani prA. gutpatteH kArya nAbhaviSyattadA tanna kenacidakariSyata yathA gagananalinam / prayogaHyadasattanna kenaciskriyate / yathA gaganAmbhoruham / asaJca prAgutpatteH paramate na kAryamiti. vyApakaviruddhopalabdhiprasaGgaH / na caivaM bhavati / tasmAdyakriyate tilAdibhistailAdikArya tattasmAtprAgapi saditi siddham / zaktita iti / zaktirUpeNa; vyaktirUpeNa tu kApilairapi prAk satvasyAniSTatvAt / nairupyAditi / niHsvabhAbatvAt // 8 // dvitIyahetusamarthanArthamAha-kasmAccetyAdi kasmAca niyatAnyeva shaalibiijaadibhedtH| upAdAnAni gRhanti tulyasatve'paraM na tu // 9 //

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plikaasmetH| yadi tvasadbhavetkArya tadA puruSANAM pratiniyatopAdAnagrahaNaM na syAt / tathAhizAliphalArthinaH zAlibIjamevopAdadate na kodravabIjam / tathA zvo me brAhmaNA bhotAra iti dhyarthinaH kSIramupAdate na salilam / tatra yathA zAlibIjAdiSu zAlyAdInAmasatvaM tathA kodravabIjAdiSvapIti, tatkimiti tulye'pi sarvatra zAliphalAdInAmasatve pratiniyatAnyeva zAlivIjAdInyupAdIyante / yAvatA kodravAdayo'pi zAliphalArthibhirupAdIyeran , asatvAvizeSAt / atha tatphalazUnyatvAttaistaioMpAdIyante / yadyevaM zAlibIjamapi zAliphalArthinA nopAdeyaM syAttatphalazUnyatvAt / kodravabIjavat na caivaM bhavati / tasmAttatra tatkAryamastIti gamyate // 9 // tRtIyahetusamarthanArthamAha-sarva cetyAdi sarva ca sarvato bhAvAdbhavedutpattidharmakaM / tAdAtmyavigamasyeha srvsminnvishesstH||10|| yadi cAsadeva kAyamutpadyata iti bhavatAM matama , tasmAtsarvasmAtpadArthAttRNapAMsuloSTAdikAtsarva suvarNarajatAdi kAryamutpadyeta / kasmAn ? tAdAtmyavigamasya sarvasminaviziSTatvAt / vivakSitatRNAdibhAvAtmatAvirahasya sarvasminnutpattimati bhAve nirviziSTatvAdityarthaH / pUrva kAraNamukhena prasaGga uktaH, samprati tu kAryadvAreNeti vizeSaH / na ca sarva sarvato bhavati / tasmAdayaM niyamastatraiva tasya saMbhavAditi gamyate // 10 // syAdetatkAraNAnAM pratiniyateSveva kAryeSu zaktayaH pratiniyatAH, tena kAryasyAsatve'pi kiMcideva kArya kriyate na gaganAmbhoruham , kiMcidevopAdAnamupAdIyate / yadeva samartham , natu yatkiMcit , kiMcideva tu kutazvidbhavati natu sarva sarvata ityetaJcodyamutthApyottarAbhidhAnavyAjena caturthahetusamarthanArthamAha-zaktInAmityAdi / zaktInAM niyamAdeSAM naivamityapyanuttaraM / zakyameva yataH kArya zaktAH kurvanti hetavaH // 11 // eSAmiti / kAraNAbhimatAnAM bhAvAnAm / naivamiti / yathoktaM dUSaNaM na bhavatItyarthaH / tadetadanuttaraM bauddhAdeH / kasmAt ? yasmAcchaktA api hetavaH kArya kurvANAH zakyakriyameva kurvanti, nAzakyam // 11 // nanu kenaitaduktamazakyaM kurvantIti, yenaitatpratiSidhyate bhavatA; kiMtvasadapi kArya kurvantItyetAvaducyate / taca teSAM zakyakriyamevetyata Aha-akAryAtizayamityAdi /

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tattvasavahaH / akAryAtizayaM yattu nIrUpamavikAri ca / vikRtAvAtmahAnyAptestatkriyeta kathaM nu taiH // 12 // evaM manyate / asatkAryakAritvAbhyupagamAdevAzakyakriyaM kurvantItyuktaM bhavati / tathAhi-yadasat tannIrUpaM niHsvabhAvam , yacca nIrUpaM tacchazaviSANAdivadakAryAtizayam-anAdheyAtizayam , yacca nAdheyAtizayaM tadAkAzavadavikAri / tattathAbhUtamasamAsAditavizeSarUpaM kathaM kenacicchakyate kartum / athApi syAtsadavasthApratipattervikriyata eva tadityata Aha-vikRtAvAtmahAnyApteriti / yasmAdvikRtAviSyamANAyAM yastasyAtmA svabhAvo nIrUpAkhyo vaya'te, tasya hAniH prApnoti / nAsataH svabhAvAparityAge sati tadrUpatApattiyuktA / parityAge vA na tarhi asadeva sadrUpatAM pratipannamiti siddhyet / anyadeva hi sadrUpamanyaccAsadrUpam ; parasparaparihAreNa tayoravasthitatvAt / tasmAdyadasattadazakyakriyameva / tathAbhUtapadArthakAritvAbhyupagame hi kAraNAnAmazakyakAritvamevAbhyupagataM syAt / na cAzakyaM kenacikriyate yathA gaganAmbhoruham / ataH zaktipratiniyamAdityanuttarametat // 12 // paJcamahetusamarthanArthamAha-kAryasyaivamityAdi / kAryasyaivamayogAca kiMkurvatkAraNaM bhavet / tataH kAraNabhAvo'pi bIjAdena vikalpate // 13 // evam-anantaroktayA nItyA / yadvA yathoktAddhetucatuSTayAt / asatkAryavAde sarvathApi kAryasyAyogAt , kiMkurvadvIjAdi kAraNaM bhavet / tatazcaivaM zakyate vaktum / na kAraNaM bIjAdiravidyamAnakAryatvAdgaganAbjavaditi / na caivaM bhavati / tasmAdviparyaya iti siddhaM prAgutpatte: satkAryamiti // 13 // ___ syAdetadyadyapi nAma satkAryamityevaM siddham / pradhAnAdevaite kAryabhedAH pravarttante ityetattu kathaM siddhyatItyAha-sukhAdyanvitamityAdi / sukhAdyanvitametaca vyaktaM vyaktaM samIkSyate / prasAdatApadainyAdikAryasyehopalabdhitaH // 14 // tatra pradhAnAstitvasAdhane paJcAmI vItaprayogAH parairuktAH / yathoktam-"bhedAnAM parimANAtsamanvayAt zaktitaH pravRttezca / kAraNakAryavibhAgAdavibhAgAdvaizvarUpyasya / kAraNamatyavyaktam / " iti / ayamarthaH / asti pradhAnam , bhedAnAM parimANAt / iha

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21 plikaasmetH| loke yasya kartA bhavati tasya parimANaM dRSTam / yathA kulAlaH parimitAnmRtpiNDAparimitaM ghaTaM karoti prasthaprAhiNamADakagrAhiNam / idaM ca mahadAdi vyaktaM parimitaM dRSTam , ekA buddhireko'hakAra; paJca tanmAtrANyekAdazendriyANi paJcabhUtAni (iti) / ato'numAnena sAdhayAmo'sti pradhAnaM yatparimitaM vyaktamutpAdayatIti / yadi pradhAnaM na syAniSparimANamidaM vyaktaM syAt / itazcAsti pradhAnam , bhedAnAmanvayadarzanAt / yajAtisamanvitaM hi yadupalabhyate, tattanmayakAraNasambhUtam / yathA ghaTazarAvAdayo bhedA mRjAtyanvitAste mRdAtmakakAraNasambhUtAH / sukhaduHkhamohAdijAtisamanvitaM cedaM vyaktamupalabhyate / kutaH ? prasAdatApadainyAdikAryopalabdhaH / tathAhi-prasAdalAghavAmiSvaGgoddharSaprItayaH satvasya kAryam / sukhamiti ca satvamevo. cyate / tApazoSabhedastambhodvegApadvegA rajasaH kAryam / rajazca duHkham / dainyAvaraNasAdanAdhvaMsabIbhatsagauravANi tamasaH kAryam / tamazca mohazabdenocyate / eSAM ca mahadAdInAM prasAdatA dainyAdikAryamupalabhyate / tasmAtsukhaduHkhamohAnAM trayANAmete sannivezavizeSA ityava(nu ?)mIyate / tena siddhameSAM prasAdAdikAryataH sukhAdyanvitatvam , tadanvayAca tanmayaprakRtisambhUtatvaM siddham , tatsiddhau ca sAmarthyAdyA'sau prakRtistatpradhAnamiti siddhamasti pradhAnaM bhedAnAmanvayadarzanAditi / itazcAsti pradhAnam , zaktitaH pravRtteH / iha loke yo yasminnarthe pravarttate sa tatra zakto yathA tantuvAyaH paTakaraNe / ataH sAdhayAmaH / pradhAnasyAsti zaktiryayA vyaktamutpAdayatIti / sA ca zaktinirAzrayA na saMbhavati / tasmAdasti pradhAnaM yatra zaktivartata iti / itazcAsti pradhAnam , kAraNakAryavibhAgAt / iha loke kAryakAraNayorvibhAgo dRSTaH, tathAhimRtpiNDaH kAraNaM ghaTaH kArya saca mRtpiNDAdvibhaktasvabhAvaH, tathAhi-ghaTo madhUdakapayasAM dhAraNasamartho, na mRtpiNDaH / evamidaM mahadAdikArya dRSTvA sAdhayAmo'sti pradhAnaM yasmAnmahadAdikAryamutpannamiti / itazcAsti pradhAnam , vaizvarUpyasyAvibhAgAt / vaizvarUpyamiti trayo lokA ucyante / ete hi pralayakAle kaciMdavibhAgaM gacchanti / tathAhi-paJcabhUtAni paJcasu tanmAtreSvavibhAgaM gacchanti, tanmAtrANi paJcendriyANi cAhakAre, ahaGkAro buddhau, buddhiH pradhAne, tadevaM pralayakAle trayo lokA avibhAgaM gacchanti / avibhAgo nAma avivekaH, yathA kSIrAvasthAyAmanyatkSIramanyaha. dhIti viveko na zakyate kartu tadvatpralayakAle idaM vyaktamidamavyaktamiti viveko na

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22 tattvasaGgrahaH / zakyate kartum / ato manyAmahe'sti pradhAnaM yatra mahadAdiliGgamavibhAgaM gacchatIti / tadatrAcAryeNa samanvayAdityayameva heturuktaH pariziSTAnAmupalakSaNArthaH / tatra sukhAdItyAdizabdena duHkhamohayorgrahaNam / vyaktamiti mahadAdibhUtaparyantam / vyaktaM samIkSyata iti / spaSTamupalabhyata ityarthaH / kathamityAha-prasAdetyAdi / AdizabdaH pratyekamabhisambadhyate / etaJcAsmAbhiH pUrvameva vyAkhyAtam // 14 // evaM samanvayAdityasya hetoH siddhimupadarya pramANaM racayannAha-tata ityAdi / tatastanmayasambhUtaM tajAtyanvayadarzanAt / kuTAdibhedavattaca pradhAnamiti kApilAH // 15 // tanmayasambhUtamiti / sukhAdimayaM yatkAraNaM tasmAtsambhUtamityarthaH / ayaM ca sAdhyanirdezaH / tajjAtyanvayadarzanAditi hetuH / tayA traiguNyalakSaNayA jAtyA anugatatvadarzanAdityarthaH / kuTAdibhedavaditi / ghaTAdibhedavat / yacca tanmayaM kAraNaM tatpradhAnamiti kApilAH-sAGkhyA varNayanti // 15 // tadatretyAdinA pratividhAnamAramate- . tadantra sudhiyaH prAhustulyA satvepi codanA / yattasthAmuttaraM vaH syAttattulyaM sudhiyAmapi // 16 // tatra yattAvaduktaM pradhAnAderamI kAryabhedAstadrUpA eva pravarttanta iti tatredaM nirUpyate / yadyamI kAryabhedAH pradhAnasvabhAvA eva tatkathameSAM tataH kAryatayA pravRttirbhavati / nahi yadyasmAdavyatiriktaM tattasya kAraNaM kArya vA yuktam , bhinnalakSaNatvAtkAryakAraNayoH / anyathA hIdaM kAryamidaM kAraNaM vetyasaGkIrNavyavasthA kathaM bhavet / tatazca yadbhavadbhirmUlaprakRteH kAraNatvameva, bhUtendriyalakSaNasya SoDazakasya gaNasya kAryatvameva, buddhyahaGkAratanmAtrANAM ca pUrvottarApekSayA kAryatvaM kAraNatvaM ceti vyavasthAnaM kRtaM tanna syAt / yathoktam-'mUlaprakRtiravikRtirmahadAdyAH prakRtivikRtayaH sapta / SoDazakazca vikAro na prakRtirna vikRtiH puruSaH // " iti / sarveSAmeva hi parasparAvyatirekAtkAryatvaM kAraNatvaM vA prasajyeta / yadvA''pekSikatvAtkAryakAraNabhAvasya rUpAntarasya cApekSaNIyasyAbhAvAtsarveSAM puruSavanna prakRtitvaM nApi vikRtitvaM syAt / anyathA puruSasyApi prakRtivikAravyapadezaH syAt / Aha ca-"yadeva dudhi tatkSIraM yatkSIraM tadadhIti ca / vadatA rudrilenaiva khyApitA vindhyavAsitA" iti / yaccedaM hetumattvAdi

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ptrikaasmetH| 23 dharmayogi vyaktaM viparItamavyaktamiti varNitaM tadapi bAlapralapitameva / nahi yadyasmAdaminnasvabhAvaM tattadviparItaM yuktam , rUpAntaratvalakSaNatvAdvaiparItyasya / anyathA bhedavyavahAroccheda eva syAt / tatazca satvarajastamasAM caitanyAnAM ca parasparaM bhedAbhyupagamo nirnibandhana eva syAt / sarvameva ca vizvamekarUpaM syAt / tatazca sahotpattivinAzaprasaGgaH, ekayogakSemalakSaNatvAdabhedavyavasthAnasya, tasmAnyaktarUpAvyatiriktatvAdavyaktamapi hetumattvAdidharmayogi prApnoti vyaktasvarUpavat , vyaktaM vA hetumattvAdidharmayuktaM syAdavyaktarUpAvyatirekAttatsvarUpavadityekAnta eva / anyathA'tiprasaGgaH syAt / kiMcAnvayavyatirekanizcayasamadhigamyo loke kAryakAraNabhAvaH prasiddhaH / naca pradhAnAdibhyo mahadAyutpattivyavahAraH / nacApi nityasya kAraNabhAvo'sti / yena pradhAnA kAryabhedAnAmutpattiH siddhyet / nityasya kramAkramAbhyAmarthakriyAvirodhAt / syAdetat-nAsmAmirapUrvasvabhAvotpattyA kAryakAraNabhAvo'bhISTo yena svarUpAbhede sati sa virudhyate yAvatA pradhAna sarpakuNDalAdivanmahadAdirUpeNa pariNAmaM gacchatteSAM mahadAdInAM kAraNamiti vyapadizyate, te ca mahadAdayastatpariNAmarUpatvAttatkAryatayA vyapadizyante / pariNAmazcaikavastvadhiSThAnatvAdabhede'pi na virudhyata iti / tadetadasamyak / pariNAmAsiddheH / tathAhi pariNAmo bhavetpUrvarUpaparityAgAdvA, bhavedaparityAgAdvA / yadyaparityAgAttadA'vasthAsAGkaya syAt , bRhattvAdyavasthAyAmapi yuvatvAdyavasthopalabdhiprasaGgAt / atha parityAgAttadA svabhAvahAniprasaGgaH, tatazca pUrvakaM svabhAvAntaraM niruddhamapUrva svabhAvAntaramutpannamiti na kasyacitpariNAmaH siddhyet / kiMca tasyaivAmyathAbhAvalakSaNaH pariNAmo varNyate, taccAnyathAtvamekadezena vA bhavet , sarvAtmanA vA / na tAvadekadezena, ekasyaikadezAsambhavAt / nApi sarvAtmanA, tadarthAntarotpAde pUrvavinAzaprasaGgAt / tasmAnna tasyaivAnyathAtvaM yuktam , svabhAvAntarotpAdanibandhanatvAttasyeti / athApi syAvyavasthitasya dharmiNo dharmAntaranivRttyA dharmAntaraprAdurbhAvaH pariNAmo varNyate natu svabhAvasyAnyathAtvAditi / tadetadasamyak / tathAhi-sa pravarttamAno nivartamAnazca dharmo dharmiNo'rthAntarabhUto vA syAdanantarabhUto vA / yadyarthAntarabhUtastadA dharmI tadavastha eveti kathamasau pariNato nAma / narthAntarabhUtayoH paTAzvayorutpAdavinAze satyavicalitAtmasvarUpasya ghaTAdeH pariNAmo bhavatyatiprasaGgAt / evaM hi puruSo'pi pariNAmI syAt / tatsambaddhayodharmayorutpAdavi

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24 tattvasaGgrahaH / nAzAttasya pariNAmo vyavasthApyate nAnyasyeti cenn| sadasatoH sambandhAbhAvena tatsambandhitvAsiddheH / tathAhi-sambandho bhavetsato vA, bhavedasato vA / na tAvatsatatasya, samadhigatAzeSakhabhAvasampatteranapekSatayA kacidapi pAratacyAyogAt / nApyasatastasya, sarvopAkhyAvirahalakSaNatayA kacidapyAzritatvAnupapatteH / nahi zazaviSANAdiH kacidAzrito yuktaH / na cApi vyatiriktadharmAntarotpAdavinAze sati pari. NAmo vyavasthApyate bhvdbhiH| kiM tarhi ? yatrAtmabhUtai kasvabhAvAnuvRttiravasthAbhedazca tatra bhavatAM pariNAmavyavasthA / naca dharmiNaH sakAzAddharmayorvyatireke sati ekasvabhAvAnuvRttirasti / dharyeva hi tayoreka AtmA sa ca vyatirikta iti nAtmabhUtaikasvabhAvAnuvRttiH / nacApi pravarttamAnanivartamAnadharmadvayavyatirikto dharma upalabdhilakSaNaprApto darzanapathamavatarati kasyacidityataH sa tAdRzo'sadvyavahAraviSaya eva viduSAm / athAnantarabhUta iti pakSastathApyekasmAddharmikharUpAvyatiriktavAdvinAzotpAdavatocarmayorapi dharmisvarUpavadekatvameveti kenAzrayeNa dharmI pariNataH syAddharmo vA / avasthAtuzca dharmiNaH sakAzAvyatirekAddharmayoravasthAtRsvarUpavanna nivRttirnApi prAdurbhAvaH / dharmAbhyAM ca dharmiNo'nanyatvAddharmasvarUpavadapUrvasyotpAdaH pUrvasya ca vinAza iti naikasya kasyacitpariNAmaH siddhyati / tasmAnna pariNAmavazAdapi bhavatAM kAryakAraNavyavahAro yukta iti / etacca spaSTameva dUSaNamiti kRtvA tadupekSya yazcAyamasatkAryavAde doSaH parairuktastaM pazcAtpratividhAsyAma iti manyamAnastulyadoSApAdanavyAjena satkAryavAdameva tAvarSayate tadatretyAdi / sudhiya iti saugatAste prAhuH / yeyamasadakaraNAdityAdinA paJcadhA codanA kRtA sA satve'pi satkAryavAdapakSe'pi tulyA / tathAhi-zakyamidamitthamabhidhAtum / na sadakaraNAdupAdAnagrahaNAtsarvasaMbhavAbhAvAt / zaktasya zakyakaraNAtkAraNabhAvAca satkAryamiti / na satkAryamiti vyavahitena sambandhaH / kasmAt ? sadakaraNAdupAdAnagrahaNAdityAdehetoH / yazcobhayordoSo na tamekazvodyo yukta (zcodayediti ?) bhAvaH / nanu ca kathamiyaM samatA bhavati / yAvatA tatrAsadakaraNAdityevaM codanA, anyatra sadakaraNAditi / na / abhiprAyAparijJAnAt / akaraNaniyatopAdAnapariprahAvimAtravivakSayA hIdamuktam / satkAryavAdeSyakaraNAdInAM tulyatvAt / tasyAM ca codanAyAM yaduttaraM bhavatAM satkAryavAdinAM tatsatkAryavAdinAM sudhiyAM bauddhAnAM bhaviSyati // 16 //

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25 pjikaasmetH| 25 kathamasau tulyetyAha-yadItyAdi / yadi dadhyAdayaH santi dugdhAdyAtmasu srvthaa| teSAM satAM kimutpAdyaM hetvAdisadRzAtmanAm // 17 // sadakaraNAdityetatsamarthanArthamidam / yadi dugdhAdyAtmasu kSIrAdInAM svabhAveSu dadhyAdilakSaNAni kAryANi sarvathA sarvAtmanA viziSTarasavIryavipAkAdinA vibhaktena rUpeNa madhyAvasthAvatsanti, tadA teSAM satAM kimutpAdyaM rUpamasti, yena te kAraNairdugdhAdimirjanyAH syuH / hetvAdisadRza AtmA yeSAmiti vigrahaH / hetu:-prakRtiH, Adizabdena caitanyam , teSAM ca madhyAvasthAmAnyapunarjanyaM niSpannaM rUpaM gRhyate / etena kAryakAraNabhAva(bhaGga)prasaGgasAdhanaM pramANadvayaM sUcitam // 17 // sAmprataM sphuTameva pramANayannAha hetujanyamityAdi / hetujanyaM na tatkArya sattAto hetuvittivat / ato nAbhimato heturasAdhyatvAtparAtmavat // 18 // hetu:-pradhAnaM lokaprasiddhaM ca kSIrAdi / tatkAryamiti / mahadAdi lokaprasiddha ca dadhyAdi |sttaat iti / satvAt / hetuvittivaditi / hetuH-pradhAnaM lokaprasiddha ca kSIrAdi / vittiH-caitanyam / tAbhyAM tulyaM vartata iti hetuvittivat / prayogaHyatsarvAkAreNa sanna tatkenacijanyam , yathA prakRtizcaitanyaM vA / sadeva ca kArya madhyAvasthAyAm / sacca sarvAtmanA paramatena dadhyAdIti vyApakaviruddhopalabdhiprasaGgaH / na vA'naikAntikatAhetoH / anutpAdyAtizayasyApi janyatve sarveSAM janyatvaprasaGgo'navasthAprasaGgazca bAdhakaM pramANam / janitasyApi punarjanyatvaprasaGgAt / evaM tAvatkAryatvAmimatAnAmakAryatvaprasaGgApAdanaM kRtam / idAnIM kAraNAmimatAnAmakAraNatvaprasajhApAdanaM kurvannAha-ato nAbhimata ityAdi / amimataH-padArtha iti zeSaH / tenAyamartho bhavati / mUlaprakRtyAdi/jadugdhAdizvAmimataH padArtho vivakSitasya mahadAderdadhyAdezca na hetuH-janakavyavahArayogyo na prApnotItyarthaH / kasmAt ? asAdhyatvAt-nAsya sAdhyamastItyasAdhyastadbhAvastatvam / etaccAnantaroktAtkAryatvapratiSedhAsiddham / ataevAta ityuktam / parAtmavaditi / anyakhabhAvavat / akAraNAbhimatapadArthasvabhAvavadityarthaH / akAraNAbhimatazca padArthazcaitanyam / "na prakRtirna vikRtiH puruSa" iti vacanAt / prayogaH-yadavidyamAnasAdhyaM na tatkAraNaM yathA caitanyam /

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tttvsnggrhH| avidyamAnasAdhyazvAmimataH padArtha iti vyApakAnupalabdhiH / etaca dvayamapi prasaGgasAdhanamato nobhayasiddhodAharaNena kiMcit / yastu manyate sAyaH puruSasyApi pratibimbodayanyAyena bhogaM prati kartRtvamastIti / taM pratyevaM vyAkhyA / parazvAsAvAtmA ca-mukta ityarthaH / tasya hi muktatvAdbhogaM pratyapi kartRtvaM nAstIti nodAharaNAsiddhiH // 18 // athetyAdinA paramate hetvorasiddhimAzaGkate / athAstyatizayaH kazcidabhivyaktyAdilakSaNaH / yaM hetavaH prakurvANA na yAnti vacanIyatAm // 19 // tatra yadi prathamo hetuH sarvAtmanA'bhivyaktyAdirUpeNApi satvAditi savizeSaNaH kriyate, tadA na siddhyati / nAsmAbhirabhivyaktyAdirUpeNApi satvamiSyate kAryasya / kiM tarhi 1 / zaktirUpeNa / atha sAmAnyena nirvizeSaNastadA'naikAntikaH, yasmAdamivyatyAdilakSaNasyAtizayasyotpadyamAnatvAt , na sarvasya kAryatvaprasaGgo bhaviSyati / ataeva dvitIyo'pi heturasiddhaH, sAdhyasya vidyamAnatvAt / abhivyaktyAdilakSaNa iti / AdizabdenodrekAdyavasthAvizeSaparigrahaH / yamiti-atizayam / vacanIyatAmiti vAcyatAm / nAmimato heturasAdhyatvAdityAdirdoSo na bhavatIti yAvat // 19 // prAgAsIdityAdinA pratividhatte prAgAsIdyadyasAvevaM na kiMcihattamuttaraM / no cetso'satkathaM tebhyaH prAdurbhAvaM samaznute // 20 // tatra vikalpadvayam , kadAcidasAvatizayo'bhivyaktyAdyavasthAtaH prAk prakRtyavasthAyAmapyAsIdvA na vA, yadyAsIttadA bhavadbhirkhayorapi hetvorna kiMcidasiddhatvAdikamuktamuttaram , no cetyAgAsIdevamapi so'tizayaH kathaM tebhyo hetubhyaH prAdurbhAvamabhuvIta, asadakAraNAditi bhavatAM nyAyAnna yuktametadityabhiprAyaH // 20 // evaM tAvatsadakaraNAdityayaM hetuH samarthitaH / sAmpratamupAdAnapariprahAdityAdihetucatuSTayasamarthanArthamAha-nAtaH sAdhyamityAdi / nAtaH sAdhyaM samastIti nopaadaanprigrhH| niyatAdapi no janma na ca zaktirna ca kriyA // 21 // yathoktayA nItyA sAdhyasyAbhAvAdupAdAnaparigraho na prApnoti, tatsAdhyaphalavAvcha.

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plikaasmetH| yaiva teSAM prekSAvadbhiH parigrahAt / niyatAdeva kSIrAderdadhyAdInAM janmetyetadapi na prApnoti, sAdhyasyAsaMbhavAdeva / etacca sarvasaMbhavAbhAvAdityetasya samarthanam / tathAhisarvasmAtsaMbhavAbhAva eva niyatAjanmetyucyate, taJca satkAryavAdapakSe sAdhyAbhAvAna yujyate / tathA zaktasyeti zakyakaraNamityetadapi dvayaM na yujyate / sAdhyasyAmAvAdeva / yadi hi kenacitkiMcidabhinivaryeta tadA nirvartakasya zaktirvyavasthApyate / nivartyasya ca karaNaM sidhyet / nAnyathA / tadarzayati naca zaktirnaca kriyeti // 21 // kAraNabhAvo'pi padArthAnAM na yuktaH, sAdhyabhAvAdeva / tadarzayati-sarvAtmanetyAdi / sarvAtmanA ca niSpattene kAryamiha kiMcana / kAraNavyapadezo'pi tasmAnnaivopapadyate // 22 // etacca kAraNabhAvAdityetasya hetoH samarthanam / nacaivaM bhavati, tasmAnna satkAryamiti sarvahetuSu prasaGgaprAyo yojyaH // 22 // bhUyaH prakArAntareNa satkAryavAdaM dUSayannAha-sarva cetyAdi / sarva ca sAdhanaM vRttaM viparyAsanivartakaM / nizcayotpAdakaM cedaM na tathA yuktisaGgatam // 23 // vRttamiti / pravRttam / viparyAsagrahaNena saMzayo'pi gRhyate, tasyobhayAMzAvalambenAropakatvasaMbhavAt / sarvameva hi sAdhanaM svaviSaye pravRttaM dvayaM karoti / prameyArthaviSaye pravRttau saMzayaviparyAsau nivartayati, nizcayaM ca tadviSayamutpAdayati / tadetatsatkAryavAde yuktyA na saGgacchate // 23 // kathamityAha na sndehetyaadi| na sandehaviparyAsau nivatyauM sarvadA sthiteH / nApi nizcayajanmAsti tata eva vRthA'khilam // 24 // tathAhi-sandehaviparyAsau bhavatAM matena caitanyAtmakau vA syAtAM buddhimanaHsvabhAvau vA / pakSadvaye'pi na tayonivRttiH saMbhavati / caitanyabuddhimanasAM nityatvena vayorapi nityatvAt / nApi nizcayotpattiH sAdhanAtsaMbhavati / tata eva sarvadA sthiteH kAraNAt / tasmAghadetatsAdhanamuktaM bhavatA tadakhilaM sarvameva vRthA / etena svavacanavirodha udbhAvito bhavati / tathAhi-nizcayotpAdanAya sAdhanaM avatA ni. *

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tatvasaGgrahaH ayasyAsata utpattiraGgIkRtA bhavet / satkAryamiti ca pratijJayA sA niSiddheti svava canavyAghAtaH // 24 // 28 athA'pi nizcayo'bhUtassamutpadyeta sAdhanAt / nanu tenaiva sarve'mI bhaveyurvyabhicAriNaH // 25 // atha mAbhUtsAdhanaprayogavaiyarthyamiti / nizcayo'bhUto'sanneva sAdhanAdutpadyata ityaGgIkriyate / evaM tarhi, asadakaraNAdityAderhetugaNasya samastasyaivAnaikAntikatA prAproti, nizvayavadasato'pyutpattyavirodhAt / tatazca yathA nizcayasyAsato'pi karaNaM tanniSpattaye ca yathA viziSTasAdhanaparigrahaH, yathA ca tasya na sarvasmAtsAdhanAbhAsAde: saMyathA cAsAvasannapi zaktairhetubhiH kriyate, tatraca yathA hetUnAM kAraNabhAvo'sti, tathA'nyatrApi bhaviSyati // 25 // bhavaH, avyakto vyaktibhAktebhya iti cedvyaktirasya kA / na rUpAtizayotpattiravibhAgAdasaGgateH // 26 // athApi syAdyadyapi prAksAdhanaprayogAtsanneva nizcayaH, tathApi na sAdhanavaiyarthyam, yataH prAganabhivyakto'sau pazcAttebhyaH sAdhanebhyo'mivyaktimAsAdayati / tasmAdabhivyaktyarthaM sAdhanAni vyApriyanta iti nAnarthakyameSAmiti / tadetadayuktam / vyakterasiddhatvAttathAhi vyaktiH svabhAvAtizayotpattirvA bhavet, yadvA tadviSayaM jJAnam, tadupalambhAvaraNApagamo vA / tatra na tAvatsvabhAvAtizayotpattiH / tathAhiasau svabhAvAtizayo nizcayasvarUpAdapRthagbhUto vA, pRthagbhUto vA / yadyapRthagbhUtastadA tasya nizcayAdavibhAgAdapRthaktvAnnizcayasvarUpavatsarvadaivAvasthiternotpattiryuktA / atha pRthagbhUtaH, evamapi tasyAsAviti sambandhAnupapattiH / tathAhi -- AdhArAdheyalakSaNo vA sambandho bhavet janyajanakabhAvalakSaNo vA / na tAvadAdyaH parasparAnupakAryopakArakayostadasaMbhavAt / upakAre vA tasyApyupakArasya vyatirekitve sambandhAsiddheranavasthAprasaGgAt / avyatirekitve ca sAdhanaprayogavaiyarthyam, nizcayAdevopakArAvyatiriktasyAtizayasyotpatteH / amUrttatvAccAtizayasyAdhaH prasarpaNAsaMbhavAnna tasya kacidAdhAro yuktaH, adhogatipratibandhakatvenAdhArasya vyavasthAnAt / nApi janyajanakabhAvalakSaNaH, sarvadaiva nizcayAkhyasya kAraNasya sannihitatvAnnityamavizayotpattiprasaGgAt / naca sAdhanaprayogApekSayA nizcayasyAtizayotpAdakatvaM yuktam / anupakAri "

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plikaasmetH| . 29 NyapekSAnupapatteH / upakAritve vA pUrvavadoSo'navasthA ca / apica yo'sAvatizayaH pRthagbhUtaH kriyate sa kimasannAhosvitsanniti vikalpadvayamatrApyavataratyeva / tatrAsatve pUrvavatsAdhanAnAmanaikAntikatApattiH / satve ca sAdhanavaiyarthyam / tatrApyamivyaktAvipyamANAyAM keyamamivyaktirityanavasthAprasaGgo durniriH / tasmAdyatirekapakSe'pyasajaterasambandhAna rUpAtizayotpattiyujyate // 26 // na tdvissysNvittioNplmbhaavRtikssyH| nityavAdupalambhasya dvitIyasthApyasaMbhavAt // 27 // nApi tadviSayajJAnotpattilakSaNAmivyaktiryuktA, nityatvAttadviSayAyAH saMvitteH / tathAhi-yA'sau tadviSayA saMvittiH sA bhavataH satkAryavAdino matena nityaiveti kiM tasyA utpAdyaM ( utpAdyatvaM? ) syAt / dvitIyasyopalambhasyAsaMbhavAcca na tadviSayajJAnotpattilakSaNAmivyaktiryuktA / apizabdaH samuccaye, bhinnakramazca, asambhavAdityasthAnantaraM draSTavyaH / tenaitaduktaM bhavati / ekaiva bhavatAM matena saMvit , AsargapralayA. dekA buddhiriti siddhAntAt , saiva ca nizcayaH, tatra ko'parastadupalambho'bhivyatyAkhyo'sti, yaH sAdhanaiH kriyeta / syAdetat , na buddhikhabhAvA tadviSayasaMvittiH, kiM tarhi ? / manaHsvabhAveti / tadasamyak , buddhirupalabdhiradhyavasAyo manaHsaMvittirityAdInAmanantaratvAt / etacca pazcAnnivedayiSyate / nApi tadviSayopalambhAvaraNakSayalakSaNAbhivyaktiH, ataeva kAraNadvayAt / tathAhi-yattadupalambhAvaraNaM tasya nityatvAnna kSayaH sambhavati / nApi tirobhAvalakSaNaH kSayo yuktaH, atyaktapUrvarUpasya tirobhAvAsambhavAt / dvitIyasya copalambhasyAsambhavAnopalambhAvaraNamasti / nabasata AvaraNaM yuktam , vastusadviSayatvAttasya / tasmAnna tatkSayo yuktaH / athavA-nityatvA. diti tadviSayAyAH saMvittenityatvAnnAvaraNaM sambhavati tadasambhavAnna Ayo yukta ityarthaH / na cApyAvaraNakSayaH kenacikriyate / tasya niHsvabhAvatvAt / na kevalaM sakAryavAdapakSe sAdhanaprayogavaiyarthyam , bandhamokSAbhAvaprasaGgaH sarvalokavyavahArocchedaprasaGgazvAnivAryaH / tathAhi-pradhAnapuruSayoH kaivalyopalambhalakSaNasya tatvajJAnasyotpattau satyAM mokSo bhavadbhiriSyate / tacca tatvajJAnaM sarvadAvasthitameveti muktAH sarva eva dehinaH syuH, ato na bandhaH / mithyAjJAnavazAca bandha iSyate tasya ca sarvadA'vasthitatvena sarvadA sarveSAM baddhatvAkuto mokSaH, lokazca hitAhitaprAptiparihArArtha pra

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tattvasaGgrahaH / varttate / satkAryavAdapakSe ca na kiMcidaprApyamaheyaM vAstIti nirIhameva jagatsyAt , antatassarvanyavahArocchedaprasaGgaH // 27 // * evaM tAvatsatkAryavAdaM nirAkRtyAsatkAryavAdapakSabhAvino doSAnparihartumAha-trai. guNyasyetyAdi / traiguNyasyAvibhede'pi na sarva sarvakArakam / yadvattadvadasave'pi na sarva sarvakArakam // 28 // satkAryaniSedhAdeva sAmarthyAdasatkAryamiti siddhameva, sadasatoranyonyaparihArasthitalakSaNatvena prakArAntarAsambhavAt / tathA'pi paropanyastasya dUSaNasya dUSaNAbhAsatApratipAdanAyocyate / tatra yattAvaduktam "kartu tannaiva zakyeta nairUpyA"diti, tadsiddham , vastukhabhAvasyaiva kriyamANatvAbhyupagamAt / tasya ca vastusvabhAvasya nIrUpatvAsiddheH / prAgutpattestaniHsvabhAvameveti cenna / tasyaiva niHsvabhAvatvAyogAt / nahi khabhAva eva niHsvabhAvo yuktaH, vastusvabhAvapratiSedhalakSaNatvAniHsvabhAvatvasya / nacApyutpAdAtprAk tadasti / kriyamANaM vastu yena tadeva niHsvabhAvaM siddhyet / atha vastuvirahalakSaNameva nIrUpaM dharmiNaM pakSIkRtya nairUpyAditi hetuH kriyate, tadA siddhasAdhyatA / nahi vastuvirahaH kenacikriyamANatayA'bhyupagataH / api ca naikAntiko'pi hetuH / vipakSe bAdhakapramANAnupadarzanAt / yataH kAraNazaktipratiniyamAtkiMcidevAsaskriyate yasyotpAdakaM kAraNamasti, yasya tu viyadabjAdernAsti kAraNaM tanna kriyata ityanekAnta eva / nahi sarva sarvasya kAraNamiSTam / nApi yadyadasattattakriyata eveti vyAptiriSTA / kiMtarhi ? / yakriyate tatprAgutpatterasadeveti / syAdetattulyepyasatkAritve kAraNAnAM kimiti sarva sarvasyAsataH kAraNaM na bhavatIti / tadetadbhavato'pi samAnaM codyam , tulye hi satkAritve kimiti sarva sarvasya sataH kAraNaM na bhavatIti / naca bhavatAM matena kiMcidasadasti yena tanna kriyeta / kAraNazaktipratiniyamAtsadapi za. zaviSANAdi na kriyata iti cet / taditaratrApi samAnam / apica yathA bhavatAM traiguNyasya sarvatrAvizeSe'pi na sarva sarvakArakaM bhavati, zaktipratiniyamAt / sarvasya kArakaM sarva vA kArakamasyeti viprahaH / tadvadasatvepi kAryasyAnvayino vA kasyacidUpasya na sarva sarvakArakaM bhaviSyati / etacAbhyupagamyoktaM yadvattadvaditi / na punaH sAmyamiti / tathAhi-satyapi bhede kasyacitkazcideva heturmabati / svahetuparamparAsa

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paJjikAsametaH / 31 mAyAtatvAttathAbhUtasvabhAvabhedapratiniyamasyetyaviruddham / abhede tvekasyaikasminneva kAle hetutvamahetutvaM ca parasparaviruddhaM kathaM sambhAvyate / viruddhadharmAdhyAsa nibandhanatvAdvastubhedasya / tathAcAha -- "bhede hi kAraNaM kiMcit vastudharmatayA bhavet / abhede tu nirudhyete tasyaikasya kriyAkriye // " iti // 28 // * avadhInAmityAdinA paraH zakti (tya ? ) niyamaM sambhAvayanpratyavatiSThate-- avadhInAmaniSpatterniyatAste na zaktayaH / satve tu niyamastAsAM (yuktaH) sAvadhiko na nu // 29 // 1 ta iti tava bauddhasyAsatkAryavAdinaH, na kAraNAnAM niyatAH zaktayo ghaTante / kasmAt ? avadhInAM kAryabhUtAnAmaniSpatteH / nahyavadhimantareNAvadhimato'sti sadbhAvaH prayogaH / ye sadbhUtakAryAvadhizUnyA na te niyatazaktayo yathA zazaviSANAdayaH, sadbhUtakAryAvadhizUnyAzca zAlibIjAdayo bhAvA iti vyApakAnupalabdhiH / svapakSasya sausthityaM darzayannAha - satva iti / kAryANAM sadbhAve satItyarthaH / tAsAmiti zatInAm // 29 // 1 naivamityAdinA hetoranaikAntikatAmAha naivaM teSAmaniSpattyA mAbhUcchabdastathAparam / sarvopAdhiviviktasya vasturUpasya na kSatiH // 30 // tathAhi --- teSAmavadhInAmaniSpattau yadi paraM kSIrasya dadhyutpAdane zaktirityeSa vyapadezo mAbhUt, yatpunastathAvidhaM sarvopAdhizUnyamadhyAropitaM vastu yadanantaramaha - STapUrvaM vastvantaramudeti, tasyApratiSedha eva // 30 // syAdetadyatra zabdavikalpAnAmapravRttistatra vastusvabhAvo'pi nivarttata evetyAha-na nAmarUpamityAdi / na nAma rUpaM vastUnAM vikalpA vAcakAzca yat / vizvakalpAH pravarttante yathA'bhyAsamabhedini // 31 // svabhAva eva hi vyApako nivarttamAnaH svaM vyApyaM nivarttayati, kAraNaM vA kArya, pratibandhasadbhAvAt / natvanyo'tiprasaGgAt / naca kSIrasya dani zaktirityevamAdinAmavyapadezo vastUnAM rUpaM svabhAvo bhavati / yena tannivartamAnaM tathAvidhaM vastu nivartta - yet / nAmagrahaNamupalakSaNam / vikalpo'pi tatsaMsRSTo gRhyate / rUpagrahaNaM copalakSa

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32 tattvasaGgrahaH / Nam / (kAraNaM gRhyate ) kAraNamapi vastUnAM nAma na bhavatyeva, tadantareNApi vastusambhavAt / atra kAraNamAha -- vikalpA ityAdi / yat - yasmAt, nAmasaMsargabhAjo vikalpA vAcakAzca zabdA vizvakalpAH - nAnAprakArAH, abhedini --- niraMzaikasvabhAvavastuni yathAbhyAsaM varttante / tathAhi -- eka eva zabdAdirbhAvo nityAdirUpeNa bhinnasamayasthAyibhiH pravAdibhirvikalpyate vyapadizyate ca / teSAM ca zabdavikalpAnAM tAdAtmye tadviSayatve vA vastunazcitratvaM prApnoti / vastusvarUpavadeva vA zabdavikalpAnAmekarUpatvaprasaGgaH / nahyekaM citramiti yuktamatiprasaGgAt / tasmAcchaktipratiniyamAtkiMcidevAsatkriyate na sarvamityato nairUpyAdityanaikAntiko'pi hetuH / ataevopAdAnagrahaNAdityAdikasya hetucatuSTayasyAnaikAntikatvam / tathAhi yadi kAryasattAkRtameva pratiniyatopAdAnagrahaNaM kvacitsiddhaM syAttadaitatsyAt / yAvatA kAraNazaktiniya - makRtamapi niyatopAdAnagrahaNaM yujyata eva / kAraNazaktipratiniyamAdeva ca na sarvasya sarvasmAtsambhavaH, sarvasya sarvArthakriyAkAritvasvabhAvAsambhavAt / yatpunaruktamakAryAtizayaM yatvityAdi tadapyabhiprAyAparijJAnAduktam / nahyasmAbhirabhAvaH kriyata ityami te / yena vikRtau satyAM tasya svabhAvahAniprasaGgaH syAt / kiMtu vastveva kriyata iti pUrvaM pratipAditam / tacca vastu upalabdhilakSaNaprAptasyAnupalabdherniSpannasya ca kArya - tvAnupapatteH prAgutpAdAdasadityucyate, yasya ca kAraNasya sannidhAnamAtreNa tattathAbhUtamudeti tena takriyata iti vyapadizyate, natu vyApArasamAvezAtkenacitkiMcikriyate, nirvyApAratvAtsarvadharmANAm / nApyasannAma kiMcidasti, yadvikriyate, na vA vastusvabhAvaH, pratiSedhamAtralakSaNatvAdasatvasya / apica yadyakAryAtizayatvAdasanna kriyata ityabhidhIyate / sadapi ca svabhAvaniSpatterakAryAtizayameveti tatkathaM kriyate / tasmAcchaktasya zakyakaraNAdityeSonaikAntaH / asatkAryavAde ca kAraNabhAvasya yujyamAnatvAtkAraNabhAvAdityayamapyanaikAntikaH / yadvA pUrva sataH kAryatvAsambhavasya pratipAditatvAt, asatkAryavAda eva copAdAnagrahaNAdiniyamasya yujyamAnatvAt, upAdAnagrahaNAdityAderhetucatuSTayasya viruddhatA; sAdhya viparyayasAdhanAt // 39 // nanu yadyasadevotpadyata iti bhavatAM mataM tatkathaM sUtre sadasatorutpAdaH pratiSiddhaH / yathoktam, "anutpannA mahAmate sarvadharmAH, sadasatoranutpannatvAt" iti atrAhautpAda ityAdi /

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plikaasmetH| utpAdo vastubhAvastu so'satA na satA tathA / sambadhyate kalpikayA kevalaM svasatA dhiyA // 32 // tuzabdo'vadhAraNArthaH / vastUnAM pUrvAparakoTizUnyakSaNamAtrAvasthAyI svabhAva evo. tpAda ityucyate / bhedAntarapratikSepeNa tanmAtrajijJAsAyAm / natu vaibhASikavikalpitA jAtiH saMskRtalakSaNam / tasyAH pratiSetsyamAnatvAt / nApi vaizeSikaparikalpitaH sattAsamavAyaH svakAraNasamavAyo vA, tayorapi niSetsyamAnatvAt / paramatena ca tayonityatvAt / nityasya ca janmAnupapatteH / yathoktam-"sattAkhakAraNAzleSakaraNAkAraNaM kila / sA sattA sa ca sambandho nityo kAryamatheha kim // " iti / sa evamAtmaka utpAdo nAsatA tAdAtmyena sambadhyate / sadasatorvirodhAt / nAsadbhavati / nApi satA pUrvabhAvinA sambadhyate / tasya pUrvamasatvAt / kathamidAnImasatkAryavAdino yUyamityAha-kalpikayetyAdi / kalpikayA dhiyA kartRbhUtayA karaNabhUtayA vA, kevalamasatA ka; sambadhyate-sambandhamupanIyata ityarthaH / nAsannAma kiMcidasti yadutpattimAvizet , kiM tu kAlpaniko'yaM vyavahAro yadasadutpadyata iti yAvat // 32 // kiM punariha kalpanAyA bIjaM yenAyamevaM vyavahAra iSyata ityaah-ydidmityaadi| yadidaM vastuno ruupmekaanntrmiikssyte| prAgAsInneti tabIjaM prAgbhUte vidamasti na // 33 // yadetadekasya pratiniyatasya kasyacitpadArthasyAnantaramadRSTapUrva vasturUpamupalabhyate, tanmadhyAvasthAtaH prAGnAsIt, upalabdhikSaNaprAptasyAnupalabdheH / tasmAdidaM prAgasasamutpadyata ityasyAH kalpanAyA bIjam / kasmAdityAha-prAgbhUta ityAdi / madhyAvasthAtaH prAk , madhyAvasthAtadbhUte vidyamAne sati vasturUpe, nAstIdaM kalpanAnibandhanamutpadyata iti / tathAhi-utpadyata ityanena madhyAvasthabhAvyeva pratiniyataM svarUpamucyate / yadica tasya prAgapi bhAvaH syAttadA tasya madhyAvasthAbhAvyeveti yadetanniyataM svarUpaM tasya hAniH syAt / AkAzavatsarvadA'vasthitasya pUrvAparamadhyAvasthAbhAvAt / tatazca sarvadA sarvamutpadyata ityevaM vyapadizyeta, vizeSAbhAvAt // 33 // punarapi satkAryavAdaM prakArAntareNa dUSayannAha-kSIrAdiSu cetyAdi / kSIrAdiSu ca dadhyAdi zaktirUpeNa yanmatam / kA zaktistatra dadhyAdi yadi dRzyeta dugdhavat // 34 //

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34 tattvasaGgrahaH / kAraNe kAryamastIti yaducyate bhavadbhistatra ko'rtho'bhipretaH / kiM vyaktirUpeNa ? tanna / kSIrAdyavasthAyAmapi dhyAdInAM pazcAdvadupalabdhiprasaGgAt / atha zaktirUpeNa ? vathA'pi yattacchaktirUpaM dadhyAdeH kAryarUpAdupalabdhilakSaNaprAptAdanyat , aahokhittdev| yadi tadeva tadA pUrvavadupalabdhiprasaGgaH // 34 // anyacetkathamanyasya bhaave'bhttyaanyducyte| nahi satvasya sadbhAvaH sadbhAvo duHkhamohayoH // 35 // athAnyaditi pakSaH, tadA kAraNAtmani kAryamastIti pakSasyakto bhavet ; kAryavyatiriktasya zattyAkhyasya padArthAntarasya bhAvAbhyupagamAt / tathAhi-yadevAvirbhUtaM viziSTarasavIryavipAkAdiguNopetaM rUpaM tadeva dadhyAdikaM kAryamucyate / tazca kSIrAvasthAyAmupalambhayogyasyAnupalabdherasadvyavahAraviSayaH / yaccAnyadasti zaktirUpaM satkArthameva na bhavati / na cAnyasya bhAve'nyadastyatiprasaGgAt / nanu cAyughRtam , naDDalodakaM pAdaroga, ityanyasya sadbhAve'nyaducyamAnaM dRSTamevetyAha-abhaktyeti / abhatyA-anupacAreNetyarthaH / kAraNe hi kAryopacArAdAyughRtamityucyate / na mukhytH| yadi tu bhavatA'pyupacArAtkAraNe kAryamastItyucyate, tadA na kazcidvirodhaH / mukhyatastu virodha ucyate / etadeva dRSTAntenopapAdayannAha nahItyAdi / nahi yadeva satvarUpaM tadeva duHkhamohayorbhavadbhirvyavasthApyate, teSAM parasparaM bhinnalakSaNavyavasthAnAt // 35 // sAmprataM bhedAnAmanvayadarzanAdityasya hetorasiddhatvaM pratipAdayannAha-satvAdyanu. gatamityAdi / satvAdyanugataM vyaktaM na siddhaM naH kathaMcana / AntaratvAtsukhAdInAM vyaktatvAttatvasaMvidaH // 36 // zabdAdilakSaNaM vyaktam-sukhAdirUpam , na:-asmAkamasiddham / kasmAt ? sukhAdInAmAntaratvAt-saMvidrUpatvAt / zabdAdInAM cAcetanatvAtkathamete sukhAdyanvitA bhaveyuH / prayogaH-ye saMvidrUpA na bhavanti na te sukhAdimayAH, yathA paro. pagato'cetanaH puruSaH / saMvidrUparahitAzca zabdAdaya iti vyApakAnupalabdhiH / syAdetatsaMvidrUpatvena sukhAdimayatvasya yadA vyAptiH siddhA bhavettadA tannivartamAnaM zabdAdiSu sukhAdimayatvaM nivartayedyAvatA saiva na siddhA, puruSasyaiva saMvidrUpatveneSTatvAdityata Aha-vyakatvAttatsvasaMvida iti / tat-saMvidrUpatvaM sukhAdInAM siddham

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ptrikaasmetH| kasmAt ? sukhAdInAM svasaMvidA-khasaMvedanasya vyaktatvAt / atispaSTeyaM sukhaprItisApAdirUpeNa satyasati vA zabdAdiviSayasannidhAne prakAzAntaranirapekSA svayaMprakAzAtmalakSaNA svasaMvittiH / yadeva hi prakAzAntaranirapekSaM sAtAdirUpataH svayaM siddham , tacaitanyaM sukhaM saMvedanaM jJAnamityAdimiH paryAyaiH kathyate / yadi ca sukhAdInAmanyena saMvedanenAnubhavAdanubhavakhyAtiH syAcadA teSAM saMvedanamasAtAdirUpaM syAt , svayamatadAtmakatvAt / yathA yogino'numAtuzca parakIyaM sukhAdi saMvedayataH / anyathA te'pi yogyAdayaH sAkSAtsukhAdyanubhAvina ivAturAdayaH syuH / yogyAdivadvA'nyeSAmapyanuprahopaghAtau na syAtAmavizeSAt / saMvedanasya ca sAtAvirUpatve'bhyupagamyamAne siddhaM sukhAdeH saMvidrUpatvam / idameva hi naH sukhaM duHkhaM ca, yatsAtamasAtaM ca saMvedanam / tasmAnAnaikAntikatA heto pyasiddhatA / bAhyArthavAdinAM sarveSAmeva zabdAdiSu saMvidUparahitatvasya siddhatvAt / anyathA vijJAnavAdimatamevAGgIkRtaM syAt / tacceSTameva / nApi viruddhatA hetoH pakSe bhAvAt // 36 // syAdetat-yathA bahiravasthitanIlAdisannidhAnAdanIlAdirUpamapi saMvedanaM nIlAdirUpanirbhAsaM bhavati, tathA bAhyasukhAdyupadhAnavazAdasAtAdirUpamapi sAtAdirUpamiva lakSyate, tena saMvedanasya sAtAdirUpatve'pi na sukhAdInAM saMvidrUpatvaM sidhyatyato naikAntikatA maulasya hetorityAzaGkayAha ekatretyAdi / ekatraiva ca zabdAdau bhaavnaajaatibhedtH| saGgAdayaH saMbhavino lakSyante niyatAH sphuTam // 37 // bhAvanAjAtibhedata iti / bhAvanA:--abhyAsAH, jAtistu-nijA prakRtiH, tayorbhedo-vizeSaH / saGgAdaya iti / saGgo'bhilASaH, Adizabdena prItyAdayo dvepodvegAdayo dainyAvaraNAdayazca traiguNyakAryagaNA gRhyante / niyatA iti caikAkArAH / tathAhi bhAvanAvizeSAnmadyAGganAdiSu bhAvitazubhAzubhAdinimittAnAM kAmukAdInAm, jAtivizeSAJca kuraGgakarabhAdInAM keSAMcideva pratiniyatAH protyAdayaH sambhavanti / na sarveSAm , etacca zabdAdInAM sukhAdirUpatve sati na yuktam // 37 // kasmAdityAha-ekavastvanupAtitva ityaadi| ekavastvanupAtitve citrA saMvitprasajyate / adRSTAdivazAno cenna syAdvastvanuyAyinI // 38 //

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tattvasavahaH / sarveSAmeva hi teSAmaminnavastuviSayatvAnIlAdiviSayasaMvedanavatpratyekaM citrA saMviasajyeta / syAdetadyadyapi tryAtmakaM vastu, tathA'pyadRSTAderdharmAdilakSaNasya sahakAriNo vazena kasyacitkiMcideva rUpaM pratibhAsate, na sarva sarvasyeti / Adizabdena bhAvanAjAtibhedajighRkSAdInAM grahaNam / yadyevaM na syAdvastvanuyAyinI-vastvAlambanA sA saMvina prApnoti, tadAkArazUnyatvAditi bhAvaH // 38 // tadeva tadAkArazUnyatvaM darzayannAha-tryAkAramiti / tryAkAraM vastuno rUpamekAkArAzca tadvidaH / tAH kathaM tatra yujyante bhAvinyastadvilakSaNAH // 39 // satvarajastamasA rUpam / ekAkArAzca tadvida iti / teSAM-puruSANAM vidaH -saMvittayaH pratyekamabhiSvaGgAdimAtraikarUpaniyamAdekAkArAH saMvedyanta ityarthaH / tA iti-saMvidaH, tatreti-zabdAdau, bhAvinya iti-pAramArthikya ityrthH| kasmAnna yujyanta ityAha-tadvilakSaNA iti / tadAlambanavastuvilakSaNA ityarthaH / prayogaHyadyadAkArasaMvedanaM na bhavati na tattadviSayaM yathA cakSurjJAnaM na zabdaviSayam / tryAtmakavastvAkArazUnyAzca yathoktAH saMvida iti vyApakAnupalabdhiratiprasaGgApattiviparyaye bAdhakaM pramANam / syAdetadyathA pratyakSeNa gRhIte'pi sarvAtmanA zabdAdike vastuni bhAvanAdivazena kacideva kSaNikatvAdau nizcayotpattirbhavati na sarvatra, tadvadRSTAdivazenaikAkArA saMvidbhaviSyatIti / tadetadasamyak / na hi kSaNikAdivikalpasyAdi(lpAspade?)paramArthato vastuviSayatvamasmAkamiSTam / sarvavikalpAtItatvAdvastunaH / pAramparyeNa tu vastuni pratibandhAttathAvidhavastuprAptihetutayA tasya prAmANyam / prItyAdInAM tu parairvastuviSayatvameva paramArthata iSTam / anyathA hi nirAlambanatve sati sukhAdyAtmanAM zabdAdInAmanubhavAtsukhAdyanubhavakhyAtirityetanna syAt / teSAM ca prItyAdInAM savikalpakatvAdanizcitaM na kiMcidrUpamastIti sarvAtmanAnubhavakhyAtiH syAt / iyameva hi nizcayAnAM svArthapratipattiryattanizcayanaM nAma // 39 // yatroktam , "prasAdatApadainyAdikAryopalambhAtsukhAdyanugatatvaM zabdAdInAM siddha"miti / tadunaikAntikamiti darzayannAha-prasAdodvegetyAdi / prasAdodvegavaraNAnyekasminpuMsi yoginAm / jAyante na ca tadrUpaH pumAnabhimataH paraiH // 40 //

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plikaasmetH| tathA hi kApilayoginAM puruSaM prakRtivibhaktaM bhAvayatAM puruSamAlambya svabhyastayogAnAM prasAdo bhavati prItizca / ajitayogAnAM kSiprataramapazyatAM udvegaH, ye ca prakRtyA jaDamatayasteSAM varaNamupajAyate / na cAsau puruSastadrUpatriguNAtmako'bhISTaH paraiH / tasmAtprasAdatApadainyAdikAryopalabdherityanaikAntikametat / saGkalpAttAni prItyAdIni bhavanti, na puruSAditi cet / etacchabdAdiSvapi samAnam / tatazca saGkalpamAtrabhAvitve bAhAH sukhAdayo na sidhyanti / saGkalpasya saMvidrUpatvAt / ata eva ca bAhyasukhAdyupadhAnavazAtsaMvedanasya sAtAdirUpatvamityetadapi vyabhicAri / antare. NApi bAlaviSayopadhAnaM puruSAlambanena prItyAdInAmutpattidarzanAt / yazceSTAniSThavikalpAdanapekSitabAhyaviSayasannidhAnaM sukhAdisaMvedanaM prasiddhaM tatkathaM paropadhAnAtsyAt / mano'pi triguNaM tadupadhAnAdbhavatIti cet / na / tasyApi yadeva hi prakAzAntarAnapekSaM khayaM siddhamityAdinA saMvidrUpatvasya pratipAditatvAt / tasmAtsamanvayAdityasiddho hetuH // 40 // idAnIM hetusiddhimabhyupagamyAnaikAntikatvaM pratipAdayannAha-siddhe'pItyAdi / siddhe'pi triguNe vyakte na pradhAnaM prasidhyati / ekaM tatkAraNaM nityaM naikajAtyanvitaM hi tat // 41 // yadi nAma vyaktaM triguNAtmakaM siddhaM tathApi tasya yattadabhISTaM kAraNaM pradhAnAkhyaM tanna sidhyati / tathAbhUtena kAraNena kacidapi hetoranvayAsiddheriti bhAvaH / tathAhi -triguNAtmakamekaM nityaM vyApi ca tasya kAraNaM sAdhayitumiSTam / na caivaMbhUtena kAraNena kaciddhatoH pratibandhaH siddhaH / nApi yadAtmakaM kAryamupalabhyate kAraNenAvazyaM tadAtmanA bhavitavyam / kAryakAraNayorbhedAt / tathAhi-hetumattvAnityatvAvyApitAdimirdhamaiH samanvite vyaktAkhyaM kAryamiSyate bhavadbhiH, naca tatkAraNasya tAdrUpyamiSTam , tasmAdanaikAntiko hetuH| dharmavizeSaviparItabhAvanAdviruddho'pIti darzayannAhaekaM tatkAraNamityAdi / eko nityatriguNAtmakaH kAraNabhUto dharmaH sAdhayitumiSTaH, sa ca tathAbhUto na sidhyati, kiM tarhi, viparIta iti bhAvaH / kasmAdityAha-naikajAtyanvitaM hi taditi / hizabdo hetau / tasmAttadvayaktAkhyaM kArya naikayA triguNAtmakayA svAtmabhUtayA jAtyA samanvitaM siddham / kiM tarhi ? anekatvAnityatvAdidhamAnvitamevopalabhyate / yadi hi vyaktamekayA yathoktayA jAtyA samanvitaM bhavettadA

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38 tantvasaGgrahaH / tatkAraNamapi yathoktadharmaviziSTaM sidhyet / yAvatA kAryasyAnityatvAnekatvadharmAnvayadarzanAttatkAraNamapi tathaivAnumIyate / nityasya kramAkramAbhyAmarthakriyAvirodhAt / kAraNabhedakRtatvAzca kAryavaicitryasya / anyathA nirhetukatvaprasaGgAt / tasmAnna nityaikarUpapradhAnasiddhiH / yadi punaranityAnekarUpa eva kAraNaM pradhAnamiti saMjJA kriyeta, tadA nAsti vivAda iti bhAvaH // 41 // kasmAtpunarekajAtyanvitaM vyaktaM na bhavatItyAha - ayaHzalAkAkalpA- ityAdi / ayaHzalAkAkalpA hi kramasaGgatamUrttayaH / dRzyante vyaktayaH sarvAH kalpanAmizritAtmikAH // 42 // yathA hyayomayyaH zalAkA: parasparamasaGgatAstadvadimAH zabdAdivyaktayaH svasvabhAva - vyavasthitatayA dezakAlazaktipratibhAsAdibhedAnna parasparamanvAvizanti / etenAnekatvaM pratipAditam / anityatvapratipAdanAyAha -- kramasaGgatamUrttaya iti / utpAdakrameNa saGgatA - samAliGgitA mUrttiryAsAmiti vigrahaH / kathaM tarhi (kSi) tyAdinaikena rUpeNa tathA sa evAyamiti ca sthireNa svabhAvenAnugatA vyavasIyante bhAvA ityAha- kalpanAmizritAtmikA iti / midhyAvikalpo'yamartheSvekAtmatAgraha ityarthaH / etacca pazcAtpratipAdayiSyate kSaNabhaGgAdau // 42 // 1 evaM tAvatsamanvayAdityasya hetorasiddhaviruddhAnaikAntikatvaM pratipAditam, adhunA kuTAdibhedavaditi dRSTAntasya sAdhyasAdhanadharmAnanvayatvaM pratipAdayannAha - mRdvikArAdaya ityAdi / mRdvikArAdayo bhedA naikajAtyanvitAstathA / siddhA naikanimittAca mRtpiNDAdervibhedataH // 43 // Adizabdena kanakAdivikArANAM ca grahaNam / tatheti dUSaNAntarasamuccaye sAdRzye 1 vA / naikajAtyanvitA ityanena sAdhanadharmavaikalyaM darzitam / naikanimittAzceti / siddhA iti prakRtena sambandhaH / anena sAdhyadharmAnanvayo darzitaH / nanu caikaM mRtpiNDakanakAdi kAraNaM teSAM siddhameva, tathA mRtsuvarNatvAdijAtizcaiSAmeSA'nugAminI dRSTA, tatkathamubhayavaikalyamityAha -- mRtpiNDAdervibhedata iti / nahyeko'vayavI mRtpiNDAdirasti, ekadezAvRtau sarvAvaraNaprasaGgAt / nApyekA jAtiH prativyakti pratibhAsabhedAt // 43 //

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plikaasmetH| punarapi samanvayAdityasya hetoH khato'naikAntikatvamiti pratipAdayannAha-caitanyetyAdi / caitanyAyanvitatve'pi naikapUrvatvamiSyate / puruSANAmamukhyaM cettadihApi samaM na kim // 44 // ' tathAhi-cetanatvabhoktRtvAdimiraparimitairdhamairanvitAH pumAMso'bhISTAH, na ca te tathAvidhaikakAraNapUrvakA bhavadbhiriSyante / athApi syAJcaitanyAdyanvitatvaM puruSANAM na mukhyamiSTam , kiM tarhi ? gauNam , yato'caitanyAdivyAvRttAH sarva eva pumAMsastenArthAntaralyAvRttirUpA caitanyaM jAtistadanugAminI kalpyate, natvekA tAtvikI sA'stIti / yadyevaM tadamukhyam , sukhAdyanvitatvamasatyapi tathAbhUtaikakAraNapUrvatve puruSavadihApi vyakte kimiti samam-tulyaM na kalpyate / tasmAdanaikAntiko hetuH / puruSANAmityupalakSaNam / tathA sukhAdayo mUlaprakRtyavasthAbhAvino guNatvAcetanatvAbhokRtvAdimiranvitAH, dhAnapuruSAzca nityatvAdibhiryuktAH, na ca te tathAbhUtakakAraNapUrvakA ityanaikAntika eva // 44 // evaM tAvatsamanvayAdityayaM hetuH pratiSiddhaH / sAmprataM nigamanavyAjena pariziSTahetudUSaNArtha dimAtramAha-pradhAnahetvabhAve'pItyAdi / pradhAnahetvabhAve'pi tataH sarva prakalpate / zaktabhaidena vaicitryaM kAryakAraNatAdikam // 45 // tatra yattAvaduktaM "parimANAcchaktitaH pravRtteH kAryakAraNabhAvAccAsti pradhAna"miti / ete trayo'pi hetavo'naikAntikAH, sAdhyaviparyaye / bAdhakapramANAnupadarzanAt / pradhAnAkhyasya hetorabhAve'pyeSAM parimANAdInAmavirodhAt / tathAhi-yadi tAvatkAraNamAtrasyAstitvaM sAdhyate, tadA siddhasAdhyatA, na hyasmAkaM kAraNamantareNa kAryasyotpAdo'bhISTaH; kAraNamAtrasya ca pradhAnamiti saMjJAkaraNe na kiMcidvAdhyate / athaivaM sAdhyateasti prekSAvatkAraNam , yadetanniyataparimANaM vyaktimutpAdayati, zaktitazca pravartata iti / tadA'naikAntikatA, vinA'pi hi prekSAvatA kI svahetusAmarthyapratiniyamAtpratiniyataparimANAdiyuktasyotpattyavirodhAt / na cApi pradhAna prekSAvadyuktaM tasyAcetanatvAt / prekSAyAzca caitanyaparyAyatvAt / kiMca-zaktitaH pravRtterityanena yadyavyatiriktazaktiyogi kAraNamAtraM sAdhyate, tadA siddhasAdhyatA / atha vyatiriktavicitra

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tattvasavahaH / zaktiyuktamekaM nityaM kAraNaM tadA'naikAntikatA hetoH / tathAbhUtena kacidapyanvayAsiDherasiddhazca hetuH, na hi vyatiriktazaktivazAtkasyacitkAraNasya kacitkArye pravRttiH siddhA, zaktInAM svAtmabhUtatvAt / yatroktam , "avibhAgAdvaizvarUpasyeti"tadasiddham / niranvayavinAzadharmatvAtsarvabhAvAnAM kacidapi lyaasiddhH| tathAhi-layo bhavanpUrvakhabhAvapracyutau vA satyAM bhavedapracyutau vA, yadi tAvatpracyutau tadA niranvayavinAzAsaGgaH, athApracyutau tadA layAnupapattiH, na vikalamAtmatatvamanubhavataH kasyacillayo yukto'tiprasaGgAt / tasmAtparasparaviruddhamidamavibhAgo vaizvarUpyaM ceti / tadevaM pradhAnahetvabhAve'pi kAraNasya zaktibhedena hetunA kAryasya parimANAdirUpeNa vaicitryaM kAryakAraNavibhAgAdizvotpadyata ityanaikAntikatA hetUnAm / Adizabdena zaktitaH pravRtteriyetasya grahaNam / athavA pradhAnahetvabhAve'pIyapizabdo'vadhAraNe / tenAyamoM bhavati / pradhAnahetvabhAva eva kAraNazaktibhedena hetunA kAryasya parimANAdirUpeNa vaicitryaM(tryasya ?) kAryakAraNatAdezvopapadyamAnatvAdviruddhatA hetUnAmiti / tathAhi -yadi pradhAnaM vyaktasya kAraNaM syAt tadA tadAtmatvena sarvameva vizvaM tatsvarUpabadekameva dravyaM syAt / tatazcaikA buddhirahaGkArapaJcatanmAtrANItyAdiparimANavibhAgo na syAt / tathA ca sati niSparimANameva jagatsyAt / tathA kulAlAdInAM ghaTAdikaraNe zaktitaH pravRttiH pradhAnahetvabhAva upapadyate, na tu tadbhAve / yathoktaM prAk "na ca zaktirna ca kriyeti / kAryakAraNavibhAgo'pi pradhAnahetvabhAva eva sati yuktaH / pUrvamAveditaM vaizvarUpyaM ca pradhAne sati nopapadyata eva / tanmayatvena sarvasya jagataH tatsvarUpavadekatvaprasaGgAdityuktam , tatazca vaizvarUpyamAdita eva nAstIti kutastasyAvibhAgaH syAditi // 45 // iti prkRtipriikssaa| idAnImIzavyApArarahitatvaM pratipAdayannAha-sarvotpattimatAmityAdi / sarvotpattimatAmIzamanye hetuM prcksste| nAcetanaM khakAryANi kila prArabhate svayam // 46 // anutpattimatAmaNvAkAzAdInAM nityatvAnna kiMcitkAraNamastItyata utpattimatAmityuktam / Izamiti Izvaram / anya iti naiyAyikAdayaH / tatra viziSTaguNamAtmAntarameva sarvasya jagataH kartR sarvajJamIzvaramiti kecit / AtmavyatiriktaM nityaikasarvArtha

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plikaasmetH| viSayabuddhyupetatayA minnaguNatvAdravyAntaramevetyapare / nanu dharmAdharmaparamANvAdi jagataH kAraNamastyeva tatkimarthamIzvaramaparaM kAraNatvena kalpayantItyata Aha-nAcetanamityAdi / yadyapi dharmAdi kAraNaM tathA'pi tadacetanatvAdadhiSThAyakamantareNa na svayaM svakAryamArabdhumutsahata ityatastadadhiSThAyakena kenacitka; bhavitavyam , na hi kiMcidcetanaM svatazramadhiSThAyakaM dRSTamiti / prayogaH-yadacetanaM tadadhiSThAtAramantareNa na svakAryamArabhate, yathA mRtpiNDadaNDasalilasUtrAdayaH kumbhakArarahitAH kumbham , acetanaM ca dharmAdInIti vyApakaviruddhopalabdhiH / tasmAdyosAvadhiSThAtA (sa) Izvara iti siddham / na caivaM sati dharmAdharmAdInAM vaiyarthyam , nimittakAraNatvAdIzvarasyeti / syAdetadyadAtmasamavetau dharmAdharmoM sa evAtmA'dhiSThAtA bhaviSyati / tatkimIzvareNa priklpiteneti| tadasamyak / tasyAtmanastadAnImajJatvAt , yAvaddhi tasya zarIrendriyAdiH kAryakAraNasaMghAto notpadyate tAvadayamajJa upalabhyAnapi rUpAdInviSayAnopalabhate, kuto'nupalabhyau dharmAdharmavupalapsyata iti / yathoktam "ajJo janturanIzoyamAtmanaH sukhaduHkhayoH / Izvaraprerito gacchetsvarga vA zvabhrameva ve"ti // 46 // tatrAviddhakarNopanyastamIzvarasAdhane pramANadvayamAha-yatsvArambhaketyAdi / yatvArambhakAvayavasanivezavizeSavat / buddhimaddhetugamyaM tattadyathA kalazAdikam // 47 // dvIndriyagrAhyamagrAhyaM vivAdapadamIdRzam / buddhimatpUrvakaM tena vaidhayeNANavo matAH // 48 // taduktam-'dvIndriyagrAhyAgrAhyaM vimatyadhikaraNabhAvApannaM buddhimatkAraNapUrvakaM svArambhakAvayavasaMnivezaviziSTatvAt , ghaTAdivat, vaidhahNa paramANava iti / tatradvAbhyAM darzanasparzanendriyAbhyAM grAhyaM mahadanekadravyavattvarUpAdyupalabdhikAraNopetaM pRthivyudakajvalanasaMjJitaM trividhaM dravyaM dvIndriyagrAhyam / agrAhyaM vAyvAdi, yasmAnmahatvamanekadravyavattvaM rUpasamavAyAdizcopalabdhikAraNamiSyate, taJca vAyvAdau nAsti / yathoktam-mahattvAdanekadravyavattvAdrUpAcopalabdhiH / adravyavattvAtparamANvAva(ya?)nupalabdhiH / rUpasaMskArAbhAvAdvAyo(ra)nupalabdhiH / rUpasaMskAro rUpasamavAyaH / vyaNukAdInAM tvanupalabdhiramahattvA"diti / atra sAmAnyena dvIndriyagrAhyApApasya buddhimatkAraNapUrvatvasAdhane siddhasAdhyatA doSo ghaTAdiSu / ubhayasiddheH / vivAdAbhAvAt /

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tattvasaGgrahaH abhyupetabAdhA ca, aNvAkAzAdInAM tathA'nabhyupagamAt / teSAM ca nityatvAtpratyakSAdibAdhA / atastadartha vimatyadhikaraNabhAvApannagrahaNam / vividhA matirvimatirvipratipattiriti yAvat , asyA adhikaraNabhAvApannaM vivAdAspadIbhUtamityarthaH / evaMvidhe sati zarIrendriyabhuvanAdaya eva pakSIkRtA iti nAgvAdiSu prasaGgaH / kAraNamAtrapUrvatve'pi sAdhye siddhasAdhyatA mAbhUditi buddhimatkAraNagrahaNam / sAMkhyaM prati buddhisattvAnupapaterna siddhasAdhyatA, anyatiriktA hi buddhiH pradhAnAtsAMkhyairiSyate / na ca tenaiva tadeva tadvadbhavati / svArambhakANAmavayavAnAM saMnivezaH pracayAtmakaH saMyogaH / tena viziSTaM vyavacchinnaM tadbhAvastasmAt / avayavasannivezaviziSTatvaM gotvAdimiLamicArItyataH khArambhakagrahaNam / gotvAdIni tu dravyArambhakAvayavasannivezena vizeSyante, natu khArambhakAvayavasannivezeneti / tena yo'sau buddhimAn sa Izvara iti / tadetatpramANaM yadityAdizlokadvayena nirdiSTam / vArambhakAvayavasaMniveza eva vizeSo-vizeSaNaM so'syAstIti tattathoktam / tena viziSTamityarthaH / etena hetorvyAptidarzitA / pakSadhamatvAdi darzayannAha dvIndriyetyAdi / vivAdapadamiti / vivAdAdhikaraNApannamityarthaH // 47 // 48 // dvitIyaM ca taduktaM pramANaM bodhayannAha-tattvAdInAmityAdi / tattvAdInAmupAdAnaM cetanAvadadhiSThitam / rUpAdimattvAttanvAdi yathA dRSTaM khakAryakRt // 49 // tattvAdInAM-zarIrAdInAm , upAdAnaM paramANvAdi cetanena kAraNenAdhiSThitaM sasvakAryakRditi saMbandhaH / rUpAdimattvAditi hetuH / tantvAdIti dRSTAntaH / yathoktam- "tanubhuvanakaraNopAdAnAni cetanAvadadhiSThitAni svakAryamArabhanta iti pratijAnImahe / rUpAdimatvAttantvAdivadi"ti // 49 // ___ udyotakArastu pramANayati-"bhuvanahetavaH pradhAnaparamANvadRSTAH svakAryotpattAvatizayabuddhimantamadhiSThAtAramapekSante sthitvA pravRttestantuturyAdiva"diti / etadeva darzayati -dharmAdharmANava ityaadi| dharmAdharmANavassarve cetanAvadadhiSThitAH / khakAryArambhakAH sthitvA pravRttesturitantuvat // 50 // subodham // 50 //

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pvikaasmetH| prazastamatistvAha-"sargAdau puruSANAM vyavahAro'nyopadezapUrvakaH, uttarakAla prabuddhAnAM pratyarthaniyatatvAt / aprasiddhavAgvyavahArANAM kumArANAM gavAdiSu pratyarthaniyato vAgvyavahAro yathA mAtrAdyupadezapUrvaka" iti / prabuddhAnAM pratyarthaniyatatvAditi / prabuddhAnAM satAM pratyarthaniyatatvAdityarthaH / yadupadezapUrvakaH sargAdau vyavahAraH sa IzvaraH pralayakAlepyaluptajJAnAtizaya iti siddhaM darzayati-sargAdAvityAdi / sargAdau vyavahArazca puMsAmanyopadezajaH / niyatatvAtpravRddhAnAM kumAravyavahAravat // 51 // sargaH sRSTirutpAda iti yAvat / tasyAdiH prathamaH kAlaH / zeSaM tu subodham // 51 // tathA aparANUdyotakAroktAni pramANAni "buddhimatkAraNAdhiSThitaM mahAbhUtAdikaM vyaktaM sukhaduHkhanimittaM bhavati / acetanatvAtkAryatvAdvinAzitvAdrUpAdimattvAt , vAzyAdiva"diti / etAni darzayati-mahAbhUtAdikamityAdi / mahAbhUtAAdekaM vyaktaM buddhimahetvadhiSThitam / yAti sarvasya lokasya sukhaduHkhanimittatAm // 52 // acetntvkaarytvvinaashitvaadihetutH|| vAsyAdivadatasspaSTaM tasya sarve pratIyate // 53 // (buddhimaddhatvadhiSThitam-) cetanAvatA'dhiSThitam / ata iti / yathoktAddhetukadambakAt / tasyeti / Izvarasya sarvajagaddhetoH // 52 // 53 // atha sarvajJatvaM kathaM tasya siddhaM yenAsau niHzreyasAbhyudayakAmAnAM bhaktiviSayatAM yAyAdityAha-sarvakartRtvasiddhau cetyAdi / sarvakartRtvasiddhau ca srvjnytvmytntH| siddhamasya yataH kartA kAryarUpAdivedakaH // 54 // tathAcAhuH prazastamatiprabhRtayaH-sakalabhuvanahetutvAdevAsya sarvajJatvaM siddham / kartuH kAryopAdAnopakaraNaprayojanasaMpradAnaparijJAnAt / iha hi yo yasya kartA bhavati sa tasyopAdAnAdIni jAnIte / yathA kulAlaH kumbhAdInAM kartA tadupAdAnaM mRtpiNDamupakaraNAni ca cakrAdIni prayojanamudakAharaNAdi kuTumbinaM ca saMpradAnaM jAnIta ityetatprasiddham , tathezvaraH sakalabhuvanAnAM kartA sa tadupAdAnAni paramANvAdilakSaNAni tadupakaraNAni dharmAdharmadikAlAdIni vyavahAropakaraNAni sAmAnyavizeSasama

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44 tattvasaGgrahaH / vAyalakSaNAni prayojanamupabhogaM saMpradAnasaMjJAkAMzca puruSAn jAnIta iti / ataH siddhamasya sarvajJatvamiti / kAryarUpAdivedaka iti / kAryasya ye rUpAdaya:-khabhAvAdayaH, AdizabdenopAdAnAdInAM grahaNam , teSAM vedaka iti samAsaH / yAjakAderAkatigaNatvAt , karmaNyaNaM vA vidhAya svArthikaH ko vidheyaH / zeSaM subodham // 54 // tathA aparaM pramANakadambakaM tairuktam / vicitrodayapraspandAspadAnAspadaM vimatyadhikaraNabhAvApannaM dvitIyAdipramANapaJcakavyatiriktapramANAntarAvacchedyam / vastutvAdibhyo rUpAdivat / vaidhamryeNa kUrmaromAdaya iti / tatra vicitrodayo guNapadArtha ucyate, vicitra udayo'syeti kRtvA, prasyandaH karmapadArthaH, tayorAspadaM samavAyikAraNaM dravyam , anAspadaM guNAdayaH paJca samavAyaparyantAH, dvitIyAdipramANapaJcakamanumAnamArabhyAbhAvaparyantaM, tadvyatiriktaM pramANAntaraM pratyakSaM, zeSa subodham / ayamaparo hetustairuktaH / sadAdyavizeSAskanditAnAskanditaM vimatyadhikaraNabhAvApannaM kasyacitpratyakSaM sattvAdUpAdivaditi / tatra sadAdayaH SaDavizeSAH sadanityaM dravyavatkArya kAraNaM sAmAnyavizeSavaditi dravyaguNakarmaNAM vizeSAH, tairAskanditamAkrAntaM yathAsaMbhavaM dravyaguNaka tmikaM padArthatrayamanAskanditaM sAmAnyAdi / zeSaM sugamam / tadetatpramANakadambakaM darzayati-vimatetyAdi / vimaterAspadaM vastu pratyakSaM kasya citsphuTam / vastusattvAdihetubhyaH sukhaduHkhAdibhedavat // 55 // tdtraasiddhtetyaadinottrpkssmaarbhte| tadatrAsiddhatA hetoH prathame sAdhane ytH| sannivezo na yogAsyaH siddho nAvayavI tathA // 56 // tatra yadacetanaM tadadhiSThAtAramantareNa na svakAryamArabhata ityAdau prayoge sAdhyaviparyaye hetorbAdhakapramANAbhAvAtsaMdigdhavipakSavyAvRttikatayA hetoranaikAntikateti bhAvaH / yacAyaM svArambhakAvayavasaMnivezaviziSTatvAditihetuH prathame sAdhanaprayoge, so'siddhaH, kathamityAha-yata ityAdi / avayavasaMnivezazabdena hi saMyogavizeSo'mipretaH, tadviziSTatvaM cAvayavyAkhyasya dravyasya, tayorapi vizeSaNavizeSyayorasiddhatvAdvidha hetvasiddhiH // 56 // kathaM punardvayamasiddhamityAha-dRzyatvenetyAdi / ....

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48 pkhikaasmetH| dRzyatvenAbhyupetasya dvayasyAnupalambhanAt / sAdhanAnanvitaM cedmudaahrnnmpytH||57 // tatra saMkSepeNa svabhAvAnupalambhAkhyameva pramANaM bAdhakamAha / vistareNa SaTpadArthaparIkSAyAmanayordUSaNamamidhAsyate-dvayasyApIti / saMnivezAvayavisaMmatasya / tathAhi -saMnivezo dRzyatvenAbhyupetaH, "saMkhyAparimANAni pRthaktvaM saMyogavibhAgau paratvAparatve karma ca rUpisamavAyAcAkSuSANI"ti vacanAt / avayavI ca dRzyatveneSTaH, "mahatyanekadravyavattvAdrUpAcopalabdhi"riti vacanAt / na rUpAdivyatirekeNAparaH saMyogo'vayavI ca dRzyatveneSTo buddhau pratibhAsata iti / ata upalabdhilakSaNaprAptasyAnupalabdheH zazaviSANavadasadvyavahAraviSayatA / na ca paramANUnAmatIndriyatvAdrUpAdInAmanupalabdhiprasaGgaH, viziSTAnAmindriya(gamya)tvAbhyupagamAdatIndriyatvAsiddheH / ata eva saMyogAvayavinorabhAvAtsAdharmyadRSTAnto ghaTaH sAdhanadharmavikala iti darzayatisAdhanAnanvitamityA: / / 57 // evaM tAvadvizeSaNavizeSyAsiddhyA svarUpato'siddhatvaM hetoH pratipAditamidAnImAzrayaikadezAsiddhyA'pyasiddhatvamiti darzayati-cakSurityAdi / cakSuHsparzanavijJAnaM bhinnAbhamupajAyate / ekAlambanatA nAsti tayorgandhAdivittivat // 58 // atra hi dvividho dharmI nirdiSTo dvIndriyagrAhyamagrAhyaM ca / tatra dvIndriyagrAhyo na kazciddharmI siddhaH / tathAhi-cakSurjJAnaM sparzajJAnaM cobhayaM yathAkramaM nIlAdirUpamA pratibhAsitvAtkarkazAdispraSTavyabhedamAtraprasiddhatvAcca minnAbhamupajAyate / tatazca tayozcakSuHsparzanavijJAnayorekaviSayatA nAsti minnAbhatvAdgandharasAdivittivat / prayogo'yam-minnapratibhAse jJAne te naikaviSaye, yathA gandharasavijJAne, minnAme ca cakSu:sparzanavijJAne, iti vyApakaviruddhopalabdhiH / AbhAsabhedeSyekaviSayatve rUpazabdAdivittInAmapyekaviSayatvaprasaGga ityetadatra bAdhakaM pramANam // 58 // yadi tarhi naikaviSayatA'nayostatkathamidaM pratisandhAnajJAnaM bhavati / yaH prakAze mayA dRSTo ghaTaH sa evAndhakAre spRzyata iti, tasmAdanumAnavAdhiteyaM pratijJA, tatredamanumAnamudyotakAroktam-vivAdaviSayApannau darzanasparzanapratyayAvekaviSayau pratisandhIyamAnatvAnIlotpalapratyayavaditi tatrAha-tatsAmarthetyAdi /

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46 tttvsnggrhH| tatsAmarthyasamudbhUtakalpanAnugatAtmakam / pratisandhAnavijJAnaM samudAya vyavasyati // 59 // jalAnalAdi naivedaM dvIndriyagrAhyamastyataH / AzrayAsiddhatA'siddheryathA'bhihitadharmiNaH // 6 // tayoH-varNaspraSTavyamAtrapratibhAsinozcakSuHsparzanavijJAnayoH sAmarthyam-zaktiH, tataH samudbhUtaH kalpanAnugata AtmA'syeti vigrahaH / tadanena pratisandhAnapratyayasyApratyakSatvaM pratipAditaM bhavati / anekasminnekatvAdhyavasAyitvenAsya bhrAntitvAt , kalpanAnugatAtmatvAca / nApi pramANAntaram , pUrvajJAnaparicchinnaviSayAvasAyitvena gRhItaprahaNAt , bhrAntatvAcca / tasmAtpratisaMdhIyamAnatvAdityanaikAntiko hetuH / yadi hi pra. tisandhAnapratyayasya prAmANyaM siddhaM bhavettadA na syAddhetoranaikAntikatA, yAvatA yeSu rUpAdiSu sAdhAraNA(e) sAmarthyaprakAzanAya ghaTAdiprajJaptayaH kRtAsteSu yathAvaM cakSuHsparzanAbhyAmanubhUteSUttarakAlaM yathAparidRSTaviSayamanurUpasaGketAhitasaMskArabhedamekatvAdhyavasAyi prakRtibhrAntaM smArtamidaM jJAnamutpadyate / tathA hi-tathA samanvAhAre tatra varNo'pi nIlAdiH pratibhAsate / na ca sparzanavijJAne varNapratibhAsanaM yuktam , tasya cakSurvijJAnaviSayatvAt / tasmAdyadetadAcAryairuktam-"cakSuHsparzanAbhyAM yathAsvaM bhinnaM viSayamupalabhyAnyadeva tatsahacaraM samudAyaviSayaM smArtabhedajJAnamutpadyata" iti tadeva nyAyyam / nanu yadi samudAyaH prAganubhUtaH syAttadA smArttamidaM yuktam , yAvatA na rUpAdivyatiriktaH samudAyo bhavatAmabhISTo yenAsAvanubhUyeta, rUpAdiSu cAnubhUteSu rUpAdiriti syAt , na ghaTa iti, na cAnanubhUte smRtiyuktA, tatkathamidaM samudAyavi. SayaM smArta jJAnamutpadyate / naitadasti / na hi rUpAdibhyo'nyaH samudAyaH prAganubhUta ityucyate, yenaitatsyAt , kiM tu ta eva rUpAdayaH salilAdidhAraNArthakriyAkAriNaH samudAyo ghaTa iti vyapadizyante / teSu ca pratyekamindriyajJAnAnubhUteSu yathAsaGketAhitamidaM ghaTa iti smaraNamutpadyata ityabhidhIyate / athavA kalpitaH samudAyaH kalpanAjJAnAtmakatvAtvasaMvidA'nubhUyata eveti kimiti tasya smaraNaM notpadyata iti / ataH svArambhakAvayavasaMnivezaviziSTatvAdityasya hetorAzrayAsiddhatA kasmAdityAhaasiddheryathA'bhihitadharmiNa iti / yathA'mihitasya dvIndriyaprAvadharmiNo'siddheH kAraNAdAzrayaikadezAsiddhyA hetorasiddhiH // 59 // 60 //

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47 plikaasmetH| ___ tadevaM vizeSyavizeSaNAzrayANAmasiddhenividhA hetorasiddhatoktA, caturthamapyAcAryanirdiSTamasiddhaprakAramAha-sannivezetyAdi / sannivezaviziSTatvaM yaagdevkulaadissu| kartaryanupalabdhe'pi yadRSTau buddhimadgatiH // 11 // tAhageva yadIkSyeta tanvagAdiSu dharmiSu / yuktaM tatsAdhanAdasmAdyathA'bhISTasya sAdhanam // 62 // yo hi saMnivezavizeSo buddhimatpuruSavyApArapUrvakatvena devakulAdiSvanvayavyatirekAbhyAM loke prasiddho yasya darzanAdadRSTatatkartRkasyA'pi buddhimatkAraNAvagatirbhavati, tathAbhUto yadi tanutarugiriprabhRtiSu sAdhyadharmiSu hetutvenopAdIyate, tadA syAdbhavatAmamimatasAdhyasiddhiH / nahyanvayavyatirekAbhyAM suvivecitaM kArya kAraNaM vyabhicarati, tasyAhetukatvaprasaMgAt / na ca tathAbhUtasannivezavizeSastarugiriprabhRtiSu prasiddhaH, kevalaM saMniveza iti pralApamAnaM prasiddham / na ca prakRtyA parasparamarthAntaratvena vyavasthito'pi dharmaH zabdamAtreNAbhedI hetutvenopAdIyamAno'bhimatasAdhyasiddhaye paryApto bhavati / sAdhyaviparyaye'pi tasya bhAvAvirodhAt / yathA valmIke dharmiNi kumbhakArakRtatvasiddhaye mRdvikAramAtraM hetutvenopAdIyamAnamiti samudAyArthaH / avayavArthastUcyate / yadRSTau buddhimadgatiriti / yasya sannivezasya dRSTau satyAM buddhimataH kAraNasya gatiranumitirbhavatItyarthaH / tanvagAdiSviti / tanuH-zarIram , agAH-pa tA vRkSA vA, Adizabdena sAgarAdayo gRhyante / yathA'bhISTasyeti / buddhimatpUrvakatvasya / sAdhanamiti / siddhiH // 61 // 62 // kathaM yuktamityAha-anvayetyAdi / anvayavyatirekAbhyAM yatkArya yasya nizcitam / nizcayastasya tadRSTAviti nyAyo vyavasthitaH // 63 // sannivezavizeSastu naivAmISu tathAvidhaH / na tu tarvAdibhedeSu zabda eva tu kevalaH // 64 // tAdRzaH procyamAnastu sandigdhavyatirekatAm / AsAdayati valmIke kumbhakArakRtAdiSu // 65 // yatkAryamiti-bhUmAvi / yasyeti-analAdeH / nizcayastasyeti-analAde

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48 ttvsnggrhH| reva / tadRSTAviti-dhUmAdikAryadRSTau satyAm / yadyevamihApi tathaiva bhaviSyatItyAha -sannivezavizeSastvityAdi / yastarhi zabdasAmAnyataH siddhaH sannivezaH sa eva heturbhaviSyatIti cedAha-tAdRza ityAdi / tAdRzaH-zabdamAtreNAbhedI / kumbhakArakRtAviveti / mRdvikAratvamAtramiti zeSaH / tadevaM sannivezavizeSasyAsiddhiH, sannivezamAtrasya tvanaikAntikatvamiti pratipAditaM bhavati // 63 // 64 // 65 // nanvityAdinA paro jAtyuttaramudbhAvayati / nanu jAtyuttaramidaM dharmabhedavikalpanAt / sAmAnyameva kAryAdi sAdhanaM pratipAditam // 66 // kAryasamaM jAtyuttarametat / tathAhi kRtakatvAdanityaH zabda ityukte jAtivAdI codayati / kimidaM ghaTAdigataM kRtakatvaM hetutvenopAdIyate / kiM vA zabdagatamathobhayagatamiti / Aye pakSe hetorasiddhiH / na hyanyadharmo'nyatra vidyate / dvitIye'pi sAdhanavikalo dRSTAntaH / tRtIye'pyetAveva doSAviti / etacca kAryasamaM nAma jAtyuttaramiti pratipAditam / yathoktam-"kAryatvAnyatvalezena yatsAdhyAsiddhidarzanaM tatkAryasama"miti / yataH kAryatvasAmAnyameva gRhItvA'nityatvAnumAnamiSyate na vizeSam / tena sAmAnyena sAdhane'bhISTe dharmavizeSavikalpena yaduttaraM tatkAryasamaM jAtyuttaramiti vyavasthitam / etacca dharmabhedena vikalpanamato jAtyuttaramiti // 66 // atadrUpetyAdinA pariharati / atadrUpaparAvRttaM vastumAtramanityatAm / tAdAtmyAtsAdhayatyeSa na nyAyo'stIha sAdhane // 67 // yuktametat / yataH kRtakatvamAtramanityatAM sAdhayati / tasya tAdAtmyalakSaNapratibandhasadbhAvAditi / iha tu svArambhakAvayavasanivezaviziSTatvamAtrasAdhane nAyaM nyAyo'sti / sannivezasAmAnyasya viparyaye bAdhakAbhAvAtpratibandhAsiddheH, yasya tadutpattilakSaNaH pratibandhaH siddhaH, yadupalambhAdakriyAdarzino'pi kRtabuddhirbhavati tasyAsiddheriti bhAvaH // 67 // atha tadutpattyApratibandhavizeSa parityajya sAmAnyameva liGgamucyate tadA vyamicAriteti darzayatrAha-dhUmetyAdi / dhUmAtmA dhavalo dRSTaH pAvakAvyabhicAravAn / sitAbhidheyatAmAtrAna himAdapi tadgatiH // 6 //

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49 plikaasmetH| kathaM tarhi kAryasamaM jAtyuttaramudAhRtamityAha-sAmAnyetyAdi / sAmAnyapratibandhe tu vizeSAzrayaNI ydaa| codanA kriyate tatra jAtyuttaramudAhRtam // 69 // sAdhyena saha sAmAnyena sAdhanadharmasya vipakSe bAdhakapramANavRttyA pratibandhe siddhe'pi sati yatra dharmavizeSamAzritya codanA kriyate, tannAtyuttaram, na ceha sAmAnyena pratibandhaH siddhaH, yasya tu sannivezavizeSapratibandho'sti so'siddha iti na jAtyuttarametat // 69 // athApratibaddhamapi sAmAnyaM gamakaM syAt , tadAtiprasaGgaH syAditi drshynnaahgoshndetyaadi| gozabdavAcyatAmAtrAdigAdInAM vissaannitaa| saMsiddhyetanyathA hyeSa nyAyo nAzrIyate yadi // 70 // evaM hi svargadigvacanalocanakiraNakulizabhUpayasAmapi gozabdAbhidheyatAmAtrAdvAhuleyAdivadviSANavattAnumAnaprasaGgaH // 70 // syAdetatkRtakatvAdivadasyApi sannivezaviziSTatva (tvena ?) buddhimatkAraNapUrvakatvameva, pratibandho'styevetyAha-yadi tvityAdi / yadi tu pratibandho'sminpramANe nopapadyate / tadatra yuktitaH siddhe na vivAdo'sti kasyacit // 71 // kiM tu sa eva pratibandho na siddha iti darzayannAha-kiMtvityAdi / kintu nityaiksrvjnynitybuddhismaashryH| sAdhyavaikalyato'vyAptena siddhimupagacchati // 72 // na hi bhavatAM buddhimatpUrvakatvamAtraM sAdhayitumiSTaM kiM tu nitya ekaH, sarvajJAyA buddhernityAyA AzrayaH sakalabhuvanaheturbuddhimAnIzvarAbhidhAno yaH padArthaH, tatpUrvakatvamasya sAdhayitumiSTam / tasyaiva vivAdAspadIbhUtatvAt , sa ca tathAbhUto na siddhimupagacchati / kasmAt ? sAdhyavaikalyato'vyApteH / ghaTAdeH sAdharmyadRSTAntasya yathoktasAdharmyavaikalyAttathAbhUtena sAdhyadharmeNa hetoAtyasiddheH / na hi yathoktasAdhyadharmeNa kacidRSTAnte hetoH pratibandho'stIti yAvat // 72 //

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tattvasaGgrahaH / tadeva darzayannAha tathAhItyAdi / tathAhi saudhasopAnagopurAhAlakAdayaH / ___ anekAnityavijJAnapUrvakatvena nizcitAH // 73 // kiMca na kevalamasiddho'naikAntikazca hetuH, api tu viruddho'pIti darzayatiata evetyAdi / ata evAyamiSTasya vighAtakRdapIcya (jya?) te| __ anekAnityavijJAnapUrvakatvaprasAdhanAt // 74 // ata eveti / saadhyvipriitdhrmvyaaptitH| na kevalaM pUrvoktena vidhinA'siddho'naikAntikazcetyapizabdenAha // 74 // nanu ca viparyaye pratibandhasadbhAve sati viruddhaH syAt / asya ca buddhimatpUrvakamAtre'pi na pratibandho'sti, tatkathaM tadvizeSe syAdityAha-buddhimaddhetumAtre hItyAdi / buddhimaddhetumAne hi prtibndhstvyoditH| . dvitIye punarasmAbhirvispaSTamabhidhIyate // 7 // tvayezvaravAdinA buddhimaddhetumAne pratibandho varNitaH / anyathA sAmAnyenApi pratibandhAsiddhau kathamIzvarahetukatvaM bhAvAnAM siddhyet / tasmAdbhavadamiprAyato buddhimatpUrvakatvamAtrasya siddhasya siddhatvamabhyupetya bhavadamimatAtsAdhyavizeSAdyadetahitIyamanityAnekavijJAnapUrvakatvalakSaNamiSTaviparItasAdhyaM tasmindvitIye sAdhyavizeSe'smAmiheMtovispaSTaM pratibandho'bhidhIyate // 75 // kathamasau vispaSTamabhidhIyata ityAha-kramAkrametyAdi / kramAkramavirodhena nityA no kAryakAriNaH / viSayANAM Rmitvena tajjJAneSvapi ca kramaH // 76 // na hIzvarAdayo nityabhAvAH kAryakAriNaH, nityasya kramayogapadyAbhyAmarthakriyAvirodhAt / tasmAdanityA evArthakriyAkAriNaH / te ca pratikSaNamaparAparasvabhAvA bhavantIti siddhamanityatvamanekatvaM ca buddhimataH kartuH / yadapIzvarasya nityaikabuddhyupetatvaM pratijJAtaM tadapyanumAnaviruddhamiti darzayannAha-viSayANAmityAdi // 76 // kramabhAvItyAdinA pramANayati / kramamAvIzvarajJAnaM krmivijnyeysnggteH| devadattAdivijJAnaM yathA jvAlAdigocaram // 77 // NahanesHD

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pvikaasmetH| yaskramivijJeyaviSayaM jJAnaM tatkramamAvi, yathA devadattAdivijJAnaM jvAlAdigocaram , kamivijJeyaviSayaM cezvarajJAnamiti svabhAvahetuH / prasaGgasAdhanaM cedam / tenAzrayAsi. chatA heto zanIyA / sAmAnyAdipadArthaviSayaM devadattAdivijJAnaM sAdhanadharmavikalamiti jvAlAdigocaramudAhRtam / kiM punaratra bAdhakaM pramANam ? ucyate-yadi kramavatA viSayeNa tadIzvarajJAnaM svanirbhAsamupajanyeta, tadA siddhameva Rmitvam / atha na janyate, tadA pratyAsattinibandhanAbhAvAnna tajjAnIyAt / viSayamantareNApi bhavataH prAmANyaM vA'bhyupagataM hIyeta / naSTAjAte ca viSaye nirviSayatvaprasaGgaH syAditi / idamatra bAdhakaM pramANam // 77 // yacotaM "vaidhayeNANavo matAH" iti tadapi vaidhamryodAharaNamanivRttasAdhyadharmakamityAdarzayannAha-aNusaMhatimAtramityAdi / aNusaMhatimAtraM ca ghttaaysmaabhirissyte| tatkArakaH kulAlAdiraNUnAmeva kArakaH // 78 // na vyAvRttastato dharmaH saadhytvenaabhivaanychitH| aNUdAharaNAdasmAdvaidhayeNa prakAzitAt // 79 // avayavino vistareNa pratiSetsyamAnatvAt pratiSiddhatvAcetyataH kulAlAderaNUnAmeva kArakatvaM prasiddham / ato buddhimatpUrvakatvaM sAdhyadharmo'Nubhyo vaidhamryeNa prakAzitebhyo na vyAvRtta ityavyAvRttasAdhyadharmatA doSo vaidharmyadRSTAntasya / / 78 // 79 // / __ syAdetat-yadyasmAbhirvizeSaH sAdhayitumiSTaH syAttadA sAdhyavikalatA sAdharmyadRSTAntasya pUrvoktA syAt , yAvatA sAmAnyena buddhimatpUrvakatvamAnaM sAdhyate, tasmiMzca siddha tarvAdInAM sAmarthyAdIzvaraH kartA siddhyati, na hi ghaTAdivatteSAM kulAlAdiH karttA saMbhavati, tena sAmAnyasya vizeSaviziSTatvAt , tarvAdiSu cAnyasya karturasaMbhAvyamAnatvAt , sAmarthyAdvizeSapariprahamantareNApIzvara eva kartA'mISAM sidhyatItyAha-buddhimatpUrvakatvetyAdi / buddhimatpUrvakatvaM ca sAmAnyena yadISyate / tatra naiva vivAdo no vaizvarUpyaM hi karmajam // 8 // evaM hi siddhasAdhyatAdoSaH / kasmAdityAha-vaizvarUpyaM hItyAdi-vaizvarUpyamsatvabhAjanalokasya vaicitryam , karmajamiti / sAdhAraNAsAdhAraNazubhAzubhakarmajanitam / ataH zubhAzubhakarmakAriNaH puruSA buddhimanto'sya kAraNatAmApadyanta siddhasAdhyatA // 80 //

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tattvasaGkahaH / vizeSeNa tarhi sAdhyata iti cedAha-nityetyAdi / nityaikabuddhipUrvatvasAdhane saadhyshuunytaa| vyabhicArazca saudhAderbahubhiH karaNekSaNAt // 81 // etacca pUrvamuktamapi nigamanArtha punaranihitam / ekA buddhirasyetyekabuddhiH, nityazvAsAvekabuddhizceti vigrahaH / yadvA-nityaikA buddhirasyeti smaasH| sAdhyazUnyateti / sAdharmyadRSTAntasyeti zeSaH / vyabhicArazceti / hetorityadhyAhAraH / kathamityAha ? saudhetyAdi // 81 // yaJcoktaM tarvAdInAmityAdi; tatrAha-etadevetyAdi / etadeva yathAyogyamavaziSTeSu hetuSu / yojyaM dUSaNamanyacca kizcinmAnaM prakAzyate // 42 // tatrApi hi rUpAdimattvAdityAdisAdhaneSvetadeva hi yathAsaMbhavaM dUSaNaM vAcyam / etadeveti / asiddhatvaM, pratibandhAbhAvAvyabhicAraH, sati pratibandhe viruddhatvaM, sAdhyavai. kalyam , sAmAnyena siddhasAdhyatetyAdi / tathAhi-tatrApi yAdRzaM rUpAdimattvaM cetanAbadadhiSThitaM tAdRzaM tarvAdiSu na siddham , rUpAdimattvamAtrasya pratibandhAsiddheLabhicAraH, pratibandhAbhyupagame sati iSTaviparItasAdhanAdviruddhatvam , sAdharmyadRSTAntasya sAdhyavikalatA, nityaikacetanAdhiSThitatvena sAdhyadharmeNAnvayAsiddheH, sAmAnyena siddhasAdhyatA, vizeSeNa vyabhicAro ghaTAdiSvanyathAdarzanAditi / evamanyeSvapi hetuSu yojyam // 82 // yaJca sthitvA pravRtteriti sAdhanamuktaM tatrAdhikaM dUSaNamAha-sthitvetyAdi / sthitvA pravRttiraNvAderna siddhA kssnnbhnggtH| vyabhicArazca tenaiva tasyApi kramavRttitA // 83 // sarvabhAvAnAmudayasamanantarApavargitayA kSaNamAtramapi na sthitirastIti kutaH sthitvA pravRttirbhaviSyati, tasmAtprativAdyasiddho hetuH / anaikAntikazca tenaivezvareNa, yata IzvaraH kramavatsu kAryeSu sthitvA pravarttate / atha ca nAsau cetanAvadadhiSThito'navasthAprasaGgAt / athAcetanatve satIti savizeSaNo hetuH kriyate, yathA prazastamatinA kRtaH, tathA'pi saMdigdhavipakSavyAvRttikatayA'naikAntikatvamanivAryameva / yadeva hi vizeSaNaM vipakSAtuM nivartayati tadeva nyAyyam , yatpunarvipakSe sandehaM na vyAvartayati tadupAttamapyasatkalpameva / pUrvoktazcAsiddhatAdidoSaH savizeSaNatve'pi tadavastha eva // 83 //

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plikaasmetH| yaJcoktaM sargAdau vyavahArazcetyAdi, tatrAha-pralaya ityAdi / pralaye luptavijJAnasmRtayaH puruSA na naH / AbhAkharAdisambhUtastata eveha saMbhavAt / / 84 // uttarakAlaM prabuddhAnAmityetadvizeSaNamasiddham , tathAhi-nAsmanmatena pralayakAle praluptajJAnasmRtayo vitanukaraNAH puruSAH santiSThante, kintvAbhAsvarAdiSu spaSTajJAnAtizayayogiSu devanikAyepUtpadyante; ye tu pratiniyatanirayAdivipAkasaMvartanIyakarmANaste lokadhAtvantareSutpadyanta iti vivartakAle'pi tata evAbhAsvarAdevyutvehAluptajJAnasmRtaya eva saMbhavanti / tasmAduttarakAlaM prabuddhAnAmiti vizeSaNamasiddham / anaikAntikazca hetuH, sandigdhavipakSAvyAvRttikatvAt / kiMcAnyopadezapUrvakatvamAtre sAdhye siddhasAdhyatA, anAdervyavahArasya sarveSAmevAnyopadezapUrvakatvasyeSTatvAt / athezvaralakSaNapuruSopadezapUrvakanvaM sAdhyate, tadA'naikAntikatvam / anyathA'pi vyavahArasaMbhavAdRSTAntasya sAdhyavikalatA / etacca pUrvameva sAmAnyaM dUSaNamuktam / / 84 // viruddhazca heturabhyupetabAdhA ca pratijJAyA iti darzayannAha-vimukhasyopadeSTutva. mityAdi / vimukhasyopadeSThatvaM zraddhAgamyaM paraM yadi / vaimukhyaM vitanutvena dharmAdharmavivekataH // 85 // ___ yadIzvaropadezapUrvakatvaM vyavahArasya saMbhavettadA syAdaviruddhatA hetoH, yAvatA'sau vimatamukhatvAdupadeSTA na yuktH| tacca vimukhataM vitanutvena-zarIravirahAdityarthaH / taJca vimatatanutvamasya kathaM siddhamityAha-dharmAdharmavivekata iti / zarIrakAraNadharmAdharmavirahAdityarthaH / tathAcodyotakAreNoktam / "yathA buddhisattAyAmIzvarasya pramANasaMbhavo naivaM dharmAdisattve pramANamastI"ti tasmAdIzvarasyopadeSTutvAsaMbhavAttadupadezakatvaM vyavahArasya na siddhyati, kiM tvIzvaravyatiriktAnyapuruSopadezapUrvakatvamata iSTavighAtakAritvAdviruddho hetuH / athezvarasyopadeSTutvamaGgIkriyate, tadA vimukhatvamabhyupetaM hIyata ityabhyupetabAdhA / mahAbhUtAdikaM vyaktamityAdau tu prayoge hetUnAM pUrvavadanekAntikatvaM vipakSe bAdhakapramANAbhAvAt , sAmAnyena siddhasAdhyatA, vizeSeNa dRSTAntasya sAdhyavikalateti yojanIyam / / 85 //

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evaM vistareNezvarasAdhakAni pramANAni nirAkRtya sAmprataM vyAptidoSodAvanamukhena tadbAdhakaM pramANaM svapakSasiddhyarthamupadarzayitumAha-anumAnavirodhetyAdi / __ anumAnavirodhazca vyAH sarvatra sAdhane / na viruddhena dharmeNa vyAptihetoH prakalpate // 86 // sarvatra yathokta sAdhane sAdhyena yA hetorvyAptistasyA anumAnavirodho vakSyamANaH / atha pratijJAyAH kasmAdanumAnavirodho nodbhAvyate ? yadi pratijJA sAdhanAGgaM syAttadA sadoSodbhAvanaM syAt , yAvatA sAkSAtpAramparyeNa vA'sau na sAdhyasiddharaGgabhAvaM pratipadyate, tatazca sAdhanadoSAmidhAne prastute yatpratijJAdoSodbhAvanaM tadadoSodbhAvanaM vAdino niprahasthAnaM syAt , tasmAnna sAdhanaprayogeSu pratijJAdoSo vAcyaH / yatra tu kacitpratikSAvirodha udbhAvyate, tatra tanmukhena vyAptereva tadvighaTanaM kriyata iti prahItavyam / yadvA-sAdhanaprayogAdanyatra tadraSTavyam / atha vyAptikAle'pi kathamanumAnavirodhI bhavatItyAha-na viruddhenetyAdi / viruddheneti / pramANavyAhatena tasyA'saMbhavAdeva na yuktA vyAptiH, na basatA vyAptiravakalpyata iti yAvat // 86 // kiM tadanumAnaM yena vyAptirbAdhyata ityAha-nezvaro janminAmityAdi / nezvaro janminAM heturutpattivikalatvataH / gaganAmbhojavatsarvamanyathA yugapadbhavet // 87 // yadutpattivikalaM na tatkasyacitkAraNam , yathA gaganAmbhojam , utpattivikalazcezvara iti vyApakaviruddhopalabdhiH / prasaGgasAdhanaM cedam , tenAzrayAsiddhatA na codanIyA / sarvamanyathA yugapadbhavediti / apratibaddhasAmarthyakAraNatvAdekakAlAmimatakAryagrAmavatsarva yugapadbhavedityarthaH / etadatrabAdhakaM pramANam, athavA'rthakathanamAtrametat / evaM tu prasaGgasAdhanaM karttavyam / yadavikalakAraNaM tadbhavatyeva / yathA'ntyAvasthAprAptAyAM sAmagryAmavikalakAraNo bhvnngkrH| avikalakAraNaM ca sarvamIzvarahetukaM jagaditi yugapadbhavet / syAdetat-nezvara eva kevalaM kAraNamapi tu dharmAdisahakArikAraNAntaramapekSya karoti, nimittakAraNatvAdIzvarasya, tena dharmAdeH kAraNAntarasya baiMkalyAdavikalakAraNatvamasiddhamiti / tadetadasamyak / yadi hi tasya sahakArimiH kazcidupakArimiH kazcidupakAraH karttavyo bhavet , tadA tasya sahakAriNi vyapekSA, yAvatA nityatvAtparairanAdheyAtizayasya na kiMcittasya sahakAribhyaH prAptavyamastIti

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pNkhikaasmetH| kimiti tAMstathAbhUtAnanupakAriNaH sahakAriNo'pekSeta / kiM ca ye'pi te sahakAriNaste'pi sarva evezvarasyAyattajanmatayA nityaM samavahatA eveti kathamasiddhatA hetoH / na cAnaikAntikatA, avikalakAraNatvahAniprasaGgAt, avikalakAraNasyApyanutpattau sarvadaivAnutpattiprasaGgo'vizeSAt / udyotakarastvAha-yadyapi nityamIzvarAkhyaM kAraNamavikalaM bhAvAnAM saMnihitam / tathA'pi na yugapadutpattirIzvarasya, buddhipUrvakArisvAt / yadIzvarasattAmAtreNaivAbuddhipUrva bhAvAnAmutpAdakaH syAttadA syAdetaccodyam / yadA tu buddhipUrvakaM karoti tadA na doSaH, tasya khecchayA kAryeSu prvRtteH| ato'nai. kAntikataiva hetoriti / tadetadayuktam / na hi kAryANAM kAraNasyecchAbhAvAbhAvApekSayA pravRttinivRttI bhavataH, yenApratibaddhasAmarthe'pIzvarAkhye kAraNe sadA sannihite sadIyecchA'bhAvAna pravarttanta iti syaat| kiM tarhi ? kAraNagatasAmarthyabhAvAbhAvAnuvidhAyino bhAvAH / tathAhi-icchAvato'pi karturasamarthAnotpadyante, samarthAcca bIjAderanicchAvato'pi samanpadyante / tatra yadIzvarAkhyaM kAraNaM kAryotpAdakAlavadapratihatazakti sadaivAvasthitam , bhAvAstatkimiti tadIyAmanupakAriNI tAmicchAmapekSante, yenotpAdakAlavayugapatta utpadheran / evaM hi tairavikalakAraNatvamAtmano darzitaM bhavet , yadi yugpdbhveyuH| na cApIzvarasya parairanupakAryasya kAcidapekSA'sti, yenecchAmapekSeta / api ca-buddhivyatirekeNa nAnyecchA'sti, buddhizvezvarasya bhavadbhinityaikarUpA. 'bhISTA, tatazca buddhipUrvakAritve'pIzvarasya kimiti bhAvAnAM yugapadutpAdo na bhavati / Izvaravattadbuddherapi sadA sannihitatvAt / athApyanityA tasya buddhiraGgIkriyate, tathA'pIzvarasattAmAtrabhAvitvAttasyA IzvaravatsadAbhAva eveti, sa eva doSaH / tasmAduddhimatvAditi vizeSaNamakiMcitkarameveti nAnaikAntikatA hetoH / na cApi viruddhatA sapale bhAvAt na caivaM bhavati, tsmaadvipryyH| prayogaH-yadyadA na bhavati, na tattadAnImavikalakAraNam , yathA kuzUlasthitabIjAvasthAyAmanutpadyamAno'GkaraH / na bhavati caikapadArthotpAdakAle sarva vizvamiti, vyaapkaanuplbdhiH| na ca siddhasAdhyatA, Izvarasya kAraNatve sati vikalakAraNatvAnupapatteH prasAdhitatvAt // 8 // aparamapi pramANamAha-ye vA krameNeyAdi / ye vA krameNa jAyante te naivezvarahetukAH / yathoktasAdhanodbhUtA jaDAnAM pratyayA iva // 88 //

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tttvsnggrhH| teSAmapi tadudbhUtau viphalA saadhnaabhidhaa| nityatvAdacikitsyasya naiva sA sahakAriNI // 89 // yathoktebhyaH svArambhakAvayavasannivezaviziSTatvAdibhyaH sAdhanebhya udbhUtA iSTasAdhyadharmiviSayA jaDAnAmIzvarakAraNAbhinivezinAM pratyayAH-nizcayA ivetyarthaH / nanu yathoktadoSaduSTatvAnnaitebhya iSTe sAdhye pratyayAH samutpadyanta iti na dRSTAntadharmisiddhiH / satyametat / ata eva jaDAnAmityuktam / jaDAnAM hi sAdhanAvivekAkSamatayA sAdhanAbhAsebhyo'pi teSAM pratyayAH samutpadyanta eva / nanvevamapi sAdhyavikalo dRSTAntaH, teSAmapi jaDapratyayAnAmIzvarasya nimittakAraNatveneSTatvAdityata Aha teSAmapItyAdi / teSAmapi jaDapratyayAnAm , tadudbhUtAviti / IzvarAdudbhUtAviSyamANAyAm , viphalA sAdhanAbhidhA-sAdhanAbhidhAnaM vyartha syAt / IzvarAdeva teSAmutpatteriti bhAvaH / nanu sAdhanAbhidhAM sahakAriNImapekSya teSAmIzvaro janako bhaviSyati na kevalastenAsau viphalA na bhaviSyatItyata Aha-nityatvAdityAdi / yadyasau sAdhanAmidhA tasyezvarasyAsamartha svabhAvamapanIya samarthamAdadhIta, tadA syAtsA tasya sahakAriNI, yAvatA nityatvAdIzvaro'nutpAdyAnivartyavabhAvatayA na kenacitkicitsa nIyata iti na sAdhanAbhidhA tasyAsau sahakAriNI yuktA // 88 // 89 // ___ api ca yathA paridRSTasAmarthyasAdhanAdikAraNavyatirekeNAparidRSTasAmarthyasyApIzvarasya kAraNabhAve kalpyamAne'tiprasaGgo bhavatAM prApnoti, yatastamapIzvaraM parikalpyAparamapi DheSakAdikaM (?) kalpanIyameva, vizeSAbhAvAditi darzayannAha-yeSvityAdi / ye tu satsu bhavadRSTamasatsu na kadAcana / tasyAnyahetutAklaptAvanavasthA kathaM na te // 9 // bhavadRSTaM yadityupaskAraH / anyahetutAklaptAviti / yathA paridRSTasAmarthebhyo hetubhyo'nyo hetustadbhAvo'nyahetutA, tasyAH klRptiH-kalpaneti vigrahaH // 90 // yaduktaM sarvakartRtvasiddhau cetyAdi tatrAha-kartRtvetyAdi / kartRvapratiSedhAca sarvajJatvaM nirAkRtam / boddhavyaM tadvalenaiva sarvajJakhopapAdanAt // 91 // sarvakartRtvabalenAsau sarvajJo bhavadbhiriSyate, tena tannirAkaraNAtsarvajJatvamapi tasyAyavato nirAkRtameva // 91 //

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paJjikAsametaH / abhyupetya sAdhanAnAmaduSTatvaM dUSaNAntaramAha -- yathoktetyAdi / yathoktadoSaduSTAni mAbhUvansAdhanAni vA / tathA'pi karturnaikatvaM vyabhicAropadarzanAt // 92 // ekakarturasiddhau ca sarvajJatvaM kimAzrayam / yathoktA doSA anumAnavirodhaparyantAH / ayamatra samudAyArthaH / yadyapi tanugiriprabhRtInAmebhyaH sAdhanebhyo buddhimAnkarttA siddhyati / tathA'pyasau ya evaikasya hetuH sa evAnyasyApIti na nizcita eveti pratikArya bhinnasyApi kartuH saMbhAvyamAnatvAtsaudhAdezcaikasyApi bahubhiH karaNekSaNAdato naikaH karttA pratipAdayituM zakyate, yAvacaikaH karttA na siddhastAvatkutaH sarvajJatvasiddhiriti / atra prazastamatirekakartRtvasiye pramANayati / "ekAdhiSThAnA brahmAdayaH pizAcAntAH parasparAtizayavRttitvAt, iha yeSAM parasparAtizayavRttitvaM teSAmekAyattatA dRSTA, yatheha loke gRhagrAmanagarade - zAdhipatInAmekasminsA-bhaume narapatau, tathA ca bhujagarakSoyakSaprabhRtInAM parasparAtizayavRttitvam tena manyAmahe teSAmapyekasminnIzvare pArataMtrya " miti / tatra yadyeta IzvarAkhyenAdhiSThitA ityayamarthaH sAdhayitumiSTastadA'naikAntikatA / viparyaye bAdhaka - pramANAbhAvAt / pratibandhAsiddheH / dRSTAntasya ca sAdhyavikalatA / athAdhiSThAyakamAtreNa sAdhiSThAneti sAdhyate, tadA siddhasAdhyatA, yata iSyata evAsmAbhirbhagavatA saMbuddhena sakalalokacUDAmaNinA sarvameva jagatkAruNyavazAdadhiSThitam / yatprabhAvAdadyApyabhyudayaniHzreyasasaMpadamAsAdayanti sAdhavaH / idaM cAparaM tenaiva sAdhanamuktam / "saptabhuvanAnyekabuddhinirmitAni, ekavastvantargatatvAt / ekAvasathAntargatApavarakavat / yathaikAvasathAntargatAnAmapavarakANAM sUtradhAraikabuddhinirmitattvaM dRSTaM tathaikasminneva bhuvane'ntargatAni saptabhuvanAni / tasmAtteSAmapyekabuddhinirmitatvaM nizcIyate / yaduddhini tAni caitAni sa bhagavAnmahezvaraH sakalabhuvanaikasUtradhAra" iti / tadatra heturasiddhaH, naikaM bhuvanamAvasathAdi vA'sti, vyavahAralAghavArtha bahuSviyaM saMjJA kRtA / ata eva dRSTAnto'pi sAdhanavikalaH / ekasaudhAntargatAnAmapavarakAdInAmanekasUtradhAraghaTitatvadarzanAcAnaikAntiko hetuH / evamanyeSvapi sAdhaneSu yathAyogaM dUSaNaM vAcyam // 92 // yathoktaM vimaterAspadaM vastvityAdi / tatrAha - tatsiddhau sAdhanamityAdi / tatsiddhau sAdhanaM proktaM jaimanIyeSu rAjate // 93 // itIzvaraparIkSA / 57

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58 tavasaGgrahaH / yadi sAmAnyenAsti kazcitsarvajJa iti sAdhyate, tadA nAsmAnpratIdaM bhavatAM sAdhanaM rAjate / siddhasAdhyatAdoSAt / kiMtu ye sarvajJA pavAdino jaiminIyAsteSveva zobhate / atrezvarAkhyaH sarvajJaH sAdhyate, tadA pratibandhAsiddherhetoranaikAntikatA, dRSTAntasya sAdhyavikalateti / ato nAsmAnprati sAdhanametadrAjata iti bhAvaH / yacApi vicitrodayetyAdi dharmivizeSaNamupAttaM tasya na kazcidupayogo'sti / kevalaM paravyAmohanAya svaprakriyAghoSaNamidaM kriyate bhavadbhiH / tathAhi -- vinA dharmyAdivizeSaNenaivaMvidhena yadi sAdhanamasiddhatAdidoSarahitaM tadA bhavatyevAbhimatasAdhyasiddhiH / athAsiddhatAdidoSaduSTaM sAdhanam, tadaivaMvidhavizeSaNopAdAne'pi na sAdhyasiddhirastIti, sarvathA vyartha - meva vizeSaNam / yatpunarvipakSAddhetuM vyAvarttayati tadeva vizeSaNaM nyAyyam / kiMcAzrayAsiddho hetuH / na hi yathoktavizeSaNaviziSTo dharmI prasiddho'sti prativAdinaH, tasmAnna zAstraprasiddho dharmI karttavyaH // 93 // itIzvaraparIkSA | ubhayavyApArarahitatvapratipAdanArthamAha - prakRtIzvarayorityAdi / prakRtIzvarayorevaM hetutvapratiSedhanAt / pratyekaM sahitaM kartR nobhayaM janminAmidam // 94 // 1 tatra kecitsAGkhyA AhuH na pradhAnAdeva kevalAdamI kAryabhedAH pravartante, tasyAcetanatvAt / na hyacetano'dhiSThAyakamantareNa svakAryamArabhamANo dRSTaH / na ca puruSo'dhiSThAyako yuktastasya tadAnImajJatvAt / tathA hi- buddhyadhyavasitamevArthaM puruSazcetayate / buddhisaMsargAzca pUrvamasAvajJa eva, na jAtu kaMcidarthaM vijAnAti / na cAvijJAtamartha zaktaH kazcitkartumiti nAsau karttA / tasmAdIzvara eva pradhAnApekSaH kAryabhedAnAM karttA, na kevalaH / na hi devadattAdiH kevalaH putraM janayati nApi kebalaH kulAlo ghaTaM karotIti / tadetadapi pratyekaM prakRtIzvarayorhetutvaniSedhAtsahitamapi nedamIzvarapradhAnAkhyamubhayaM janminAm -- utpattimatAm, kartR - janakam' iti siddham / / 94 / / nanu yadi nAma pratyekamanayoH kartRtvaM niSiddham, tathA'pi sahitayoraniSiddhameva, na hi kevalAnAM cakSurAdInAM cakSurjJAnotpattiM prati sAmarthyAbhAve sahitAnAmapi na bhavatItyAzamAha - sAhityamityAdi /

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plikaasmetH| sAhityaM sahakAritvAdetayoH kalpite ca yat / tatsyAdatizayAdhAnAdekArthakriyayA'pi vA // 95 / / na yuktA kalpanA''dyasya nirvikAratayA tyoH| na dvitIyasya kAryANAM yaugapadyaprasaGgataH // 96 // sAhityaM nAma sahakAritvaM tacca dvividham , parasparAtizayAdhAnAdvA syAdekArthakAritvAdvA / tatra na tAvadAdyasyAtizayAdhAnalakSaNasya sahakAritvasya kalpanA yuktA, kasmAt ? tayorIzvarapradhAnayonityatvena nirvikAratvAt / nApi dvitIyastha, kalpanA yukteti prakRtena saMbandhaH / kasmAt ? kAryANAM yogapadyaprasaGgAt / avikalApratihatasAmarthyasyezvarapradhAnAkhyakAraNasya sadA sannihitatvenAvikalakAraNAt / atra ca pUrvavadyadavikalakAraNamityAdi prasaGgasAdhanaM vAcyam // 95 // 96 // athocyata ityAdinA paramatena yadavikalakAraNamityasya hetorasiddhatAmudbhAvayati / athocyate pradhAnasya trirUpatvaM vyavasthitam / tatrAyaM rajasA yuktaH sargaheturmahezvaraH // 97 // udbhUtavRttisattvaM tu yadA saMzrayate punaH / tadA sarvasya lokasya sthiteryAti nimittatAm // 98 // udbhUtazaktirUpeNa tamasA yujyate yadA / pralayaM sarvajagatastadA kila karotyayam // 99 // rajAsatvAdirUpAdi tadevaM sahakAriNaH / krameNaivAsya vartante kAryANAM nAkramastataH // 10 // yadyapi kAraNadvayametannityasannihitam / tathA'pi krameNaivA'mI kAryabhedAH pravartipyante, yata Izvarasya pradhAnagatAstrayo guNAH satvAdayaH sahakAriNaH, teSAM ca kramavRttitvAttatkAryeSvapi kramo bhavati / tathA hi-yadodbhUtavRttinA rajasA yukto bhavati mahezvarastadA sargahetuH prajAnAM bhavati, prasavakAryatvAdrajasaH / yadA tu sattvaM samudUtavRtti saMzrayate tadA lokAnAM sthitikAraNaM bhavati, satvasya sthitihetutvAt / yadA tu tamasodbhUtazaktinA samAyukto bhavati tadA pralayaM nAzaM sarvajagataH karoti, tamasaH pratyayahetutvAt yathoktam-rajojuSe janmani sattvavRttaye sthitau prajAnAM pralaye tama:spRze / ajAya sargasthitinAzataviNe trayImayAya triguNAtmane namaH // iti / kilazabdo'saMbhAvanAyAm // 97 // 98 // 19 // 10 //

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tttvsdrhH| ihocyata ityAdinA prtividhtte| .ihocyate tayorekakriyAkAle samasti kim / tadanyakAryaniSpattisAmarthya yadi vA na tat // 101 // yadyasti sargakAle'pi dvayamapyaparaM bhavet / evamanyasya sadbhAve dvayamanyatprasajyate // 102 // tayoriti / prkRtiishvryoH| ekakriyAkAla iti / sargasthitipralayAnAmanyata. masyaikasya kriyAkAle tadaparakAryadvayotpAdanasAmarthya kimastyuta nAstIti vikalpadvayam / tatra yadyasti tadA sargakAleSvavikalakAraNatvAdaparaM kAryadvayaM sthitipralayAtmakaM bhavedutpAdavat / evaM sthitikAle'pyutpAdavinAzau praapnutH| pralayakAle ca sthityutpAdau syAtAm / na caivaM yuktam / na hi parasparaparihAreNAvasthitAnAmekatra dharmiNyekadA sadbhAvo yuktaH // 101 // 102 // syAdetattadekakAryotpAdakAle tayoH prakRtIzvarayoraparakAryadvayotpAdanAya rUpAntaraM na sannihitamiti, tena tadAnIM tayorna prasaGga ityAha-na hItyAdi / na hi tatpararUpeNa punaranyasya kArakam / kharUpaM ca tadevAsya takriyAviratiH kutaH // 103 // taditi / prakRtIzvarAkhyaM kAraNam-anyasyeti / pAzcAttyasya kAryadvayasya / na pararUpeNa, kiM tarhi ? svarUpeNaiva kAraNamiti bhAvaH // 103 // syAdetadyadyapi tatpararUpeNa na kAraNaM tathApyekakAryotpAdakAle pariziSTakAryadvayotpattaye sAmarthyamasya nAsti / tena kAryadvayasya tadAnImanutpAda ityAha-tatsAmayetyAdi / tatsAmarthyaviyoge tu naiva tajanakaM bhavet / anyadA zaktizUnyatvAdviyadambhoruhAdivat // 104 // anyadeti / abhimatakAryArambhakAle // 104 // sthAdetadyadyapi pradhAne sarvA zaktiH sannihitA, tathA'pi yodbhUtavRttirbhavati / saiva kAraNatAM pratipadyate, nAnyA, tena yogapay kAryANAM na bhvissytiityaah-utkttmityaadi| utkaTaM zaktirUpaM ca yadi tanmAtrakAraNam / sarvadA tadbhaveddhetonityarUpasya samidheH // 105 //

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pssikaasmetH| idaM hi sarvA(ttvA)dInAmutkaTaM rUpaM na tAvanityaM yuvaM vam , kaadaacitktvaat| tatazcAsya bhAvaH kadAcitrakRtIzvarAdeva kAraNAdanyato vA hetoH svatatro vA syAditi trayo vikalpAH / tatra prathame pakSe tadutkaTaM rUpaM sarvadA bhavet, prakRtIzvarAkhyasya hetornityarUpatvena sadA sannihitatvAt // 105 // dvitIye'pi pakSe prAha-na cAparamityAdi / na cAparaMparairiSTamato naivAnyato'pi tat / nApi khatantramevedaM kAdAcitkatvasaMbhavAt // 106 // na hi prakRtIzvaravyatiriktamaparaM kAraNamiSTam , yenAnyatastadudbhavet / nApi tRtIyaH pakSo yukta ityAha-nApItyAdi // 106 // atha vAtavye sati kAdAcitkatvasya ko virodha ityAha-svata ityAdi / khato bhAve yahetutvaM khakriyAyA virodhtH| apekSayA hi bhAvAnAM kAdAcitkatvasaMbhavaH // 107 // svataH-svabhAvAt , bhAve-janmani sati, ahetukatvaM niyamato bhavet / nanu khabhAvAdutpadyamAnaH kathamahetuko bhavati yAvatA svabhAva eva tasya hetuH pratIyata ityAha-svakriyAyA virodhata iti svasminsvarUpe kriyAyA hetubhAvasya virodhAt / syAdetadbhavatvahetukatvam , tathA'pi kimiti kAdAcitkatvaM na yujyata ityAha-apekSayA hItyAdi / svabhAvAntarAyattavRttayo hi bhAvAH kAdAcitkA yuktAH / parabhAvAbhAvapratibaddhatvAtteSAM sdsttyoH| ye punaraparAyattavRttayasteSAmapekSaNIyasya kasyacidabhAvAtkimiti kadAcidbhaveyuH / / 107 // atha svakriyAvirodha eva kathaM siddha ityAha-tathA hItyAdi / tathA hi na tyabhAvasya khAtmani vyApatirmatA / niSpannasyAtmano'pyasyAmavasthAyAM prasiddhitaH // 108 // AtmAnaM hi janayanvabhAvo niSpanno vA na vA / na tAvanniSpannaH / tasyAmavasthAyAmAtmano'pi niSpannarUpAvyatirekitvena prasiddherniSpannatvAt, svabhAvavat / tatazca janyAsaMbhavAtkutrAsau bhAvo vyApriyeta // 108 // nApyaniSpanna iti darzayati-aniSpannetyAdi / aniSpannAtmatatvastu naiva vyApriyate kacit / sarvazaktiviyuktatvAdAkAzakamalAdivat // 109 // ityubhypriikssaa|

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tattvasaGkahaH / kaciditi sAmAnyavacanam / na khAtmabhUte nApi parabhUta ityarthaH / sati vyApAre niSpannAmatatva eva syAt / etAvanmAtralakSaNatvAniSpannasyeti bhAvaH // 109 // ityubhypriikssaa| AdizabdopAttakhabhAvavAdivAdamalpavaktavyatayA kramamanAzriyaiva nirAkurvanAhasarvetyAdi / sarvahetunirAzaMsaM bhAvAnAM janma varNyate / khabhAvavAdibhiste hi nAhuH khamapi kAraNam // 11 // khabhAvavAdastu yadyapyAdizabdenAhatyanopAttaH / tathA'pi svabhAvavAdina(ma?)topAdAnAtsUcita eva / tatra ye svata eva bhAvA jAyanta iti varNayanti / te svakriyAyA virodhata ityAdinA nirastAH / sAmprataM svabhAvavAdino nirasyante / ta evamAhurna svato nApi parato bhAvAnAM janma kiM tarhi ? sarvahetunirAzaMsam-svaparakAraNanirapekSamityarthaH / nanu ye svata eva bhAvA bhavantIti varNayanti, tebhya eSAM ko bheda ityAhate hItyAdi / te-khabhAvavAdinaH, svamiti / svarUpam / apizabdAtpararUpamapi / pUrvakAstu svabhAvaM kAraNamicchanti, ete tamapi necchantIti bhedaH // 110 // __ atra ca yuktiM varNayanti-yadupalabdhilakSaNaprAptaM sadanupalabhyamAnasattAkam , ttprekssaavtaamsdvyvhaarvissyH| yathA zazaviSANamanupalabhyamAnasattAkaM ca bhAvAnAM kAraNamiti svabhAvAnupalabdhiH / na cAyamasiddho heturityAdarzayannAha-rAjIvetyAdi / rAjIvakesarAdInAM vaicitryaMkaH karoti hi| mayUracandrakAdirvA vicitraH kena nirmitaH // 111 // rAjIvam-padmam , tasya kesarAdaya iti vigrahaH / AdigrahaNAnAladalakarNikAdInAM kaNTakataikSNyAdInAM ca grahaNam / vaicitryamiti / saMsthAnavarNakArkazyAdibhedam / kaH krotiiti| naiva kshcit| IzvarAdeH kAraNasyAnupalabhyamAnatvAditi bhaavH||111|| syAdetat-yadi nAma bAhyAnAM bhAvAnAM kAraNAnupalabdherahetutvaM siddham , AdhyAlikAnAM tu kathaM siddhamityAha-yathaivetyAdi / yathaiva kaNTakAdInAM taikSNyAdikamahetukam / kAdAcitkatayA taduHkhAdInAmahetutA // 112 //

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plikaasmetH| 63 yadi nAma pratyakSato nirhetukatvaM duHkhAdInAM na siddhaM tathA'pyanumAnataH siddhameva / tathA hi-yatkAdAcitkaM tadahetukaM nizcitaM yathA kaNTakataikSNyAdi, kAdAcittaM ca duHkhAdInIti svabhAvahetuH / na cApi yasya bhAvAbhAvayoryasya bhAvAbhAvau niyamena bhavataH, tattasya kAraNamiti yuktam , vyabhicArAt / tathAhi-sati sparze cakSurvijJAnaM bhavatyasati ca na bhavati / atha ca nAsau cakSurvijJAnakAraNam / tasmAtkAryakAraNabhAvalakSaNametadvyabhicArItyataH siddhaM sarvahetunirAzaMsaM bhAvAnAM janmeti // 112 // sarojakesarAdInAmityAdinA pratividhatte / sarojakesarAdInAmanvayavyatirekavat / avasthAtizayAkrAntaM bIjapaGkajalAdikam // 113 // pratyakSAnupalammAbhyAM nizcitaM kAraNaM ydaa| kimityanyastadA heturamISAM paripRcchayate // 114 // anena hetorasiddhiM pratyakSavirodhaM ca pratijJArthasya darzayati / yaduktaM rAjIvakesarAdInAM kAraNaM nopalabhyata iti, tadasiddham , pratyakSAnupalammAbhyAM bIjapaGkajalAderanvayavyatirekavataH kAraNatvena nizcitatvAt / tathAhi-yasminsatyeva yasya janma bhavati yasya ca vikArAdyasya vikArastattasya kAraNamucyate / tacaivaMbhUtaM bIjAdikamucchUnAdiviziSTAvasthAprAptaM rAjIvakesarAdInAmanvayavyatirekavat-bhAvAbhAvavat / pratyakSAnupalammAbhyAM nizcitamityasiddho hetuH / yaccApyuktaM kAryakAraNalakSaNaM vyabhicArIti, tadasiddham / sparzasyApi rUpahetutayA cakSurvijJAne'pi nimittabhAvastheSTatvAt / tathAhi-sparza iti bhUtAnyucyante / tAni copAdAyopAdAya rUpaM varttate, tatazcakSuvijJAnaM prati sparzala nimittabhAvo'styeva / kevalaM sAkSAtpAraMparyakRto vishessH| na cApi vyatirekamAtramasmAbhiH kAryakAraNabhAvanizcayahetutvenAbhyupagatam / kiM tarhi ? STimeva / tathA hi-yeSu satsu samartheSu tadanyeSu hetuSu yasyaikasyAbhAvAdyanna bhavati tattasya kAraNamiti varNyate / na tu yasyAbhAve yanna bhavatIti vyatirekamAtram / anyathA mAtRvivAhocitadezajanmanaH piNDakharjUrasya mAvivAhAmAve satyabhAvaprasamAt / na caivaMbhUtama vyatirekasa sparzena vyabhicAro'sti / tathA hi-yadi rUpAdisamidhAnaM pradarya sparzasyaikasAbhAvAcakSurvijJAnaM na bhavatItyevaM pradaryeta tadA syA.

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tttvsnggrhH| vyabhicAro na caitacchakyaM pradarzayitum / ato nAsti kAryakAraNabhAvalakSaNasya vyabhicAraH // 113 // 114 // na kevalaM bIjAdiH kAraNatvena nizcito bhAvAnAM dezakAlAvapi pratiniyatau nizcitAviti darzayati-niyatAvityAdi / niyatau dezakAlau ca bhAvAnAM bhavataH katham / yadi taddhetutA naiSAM syuste sarvatra sarvadA // 115 // kacitkadAcitkasmiMzcidbhavanto niyatAH punH| tatsApekSA bhavantyete tadanyaparihArataH // 116 // yadi hi rAjIvAdInAM taddhetutA-pratiniyatadezakAlahetutA, na syAt , tadA yeyamupalAdidezaparihAreNa salilAdAveva pratiniyatadeze vRttiH, yA ca zizirAdisamayaparihAreNa nidAghAdisamaye vRttiH, sA na prApnoti / kiM tu sarvatra deze kAle ca te rAjIvAdayo bhAvA bhaveyustannirapekSatvAt / tadanyadezakAlaparihArAnniyamena pratiniyayatadezAdau vartamAnAstatsApekSA bhavantIti nizcIyate // 115 / / 116 // nanu niramiprAyANAM bhAvAnAM keyamapekSetyAha-tadapekSA tathAvRttiriti / tadapekSA tathAvRttirapekSA kAryatocyate / pratyakSA ca tathA vRttiH siddhAsteneha hetavaH // 117 // tadanyadezAdiparihAreNa niyate dezAdau yA vRttiriyamevApekSetyucyate / natvabhiprAyAmikA / syAdetadyadi nAma tadapekSA teSAm , tathA'pi tatkAryatA kathamavasitetyAhaapekSA kAryatocyata iti / na hyanyA tatkAryatA, kiM tarhi ? yeyaM tathAvRttilakSaNA'pekSA saiva tatkAryatocyate / sA ca tathAvRttireSAM kathaM siddheti cedAha-pratyakSetyAdi // 117 // tatsvAbhAvikavAdo'yaM pratyakSeNa pravAdhyate / pratyakSAnupalambhAbhyAM heturUpasya nizcayAt // 118 // taditi / tasmAt / teSu vA rAjIvAdiSu svAbhAvikavAda iti smaasH| pratyakSeNa prabAdhyata iti / anupalambhasyApyanyopalambhanatayA pratyakSAlakatvAt / yatpunaH sukhAdInAmahetukatvasAdhanAya kAdAcitkatvAditi sAdhanamuktaM tatsAdhyaviparItasAdhanAdviruddham / ahetoranapekSasya kAdAcitkatvAnupapatteH / dRSTAntasya ca sAdhyavikalateti mAvaH // 118 // . . . . . . . . . . . .

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plikaasmetH| evaM tAvatpratyakSaviruddhatvaM pratijJArthasya hetozcAsiddhatodbhAvitA / sAMpratamabhyupagamyahetoH siddhimanaikAntikatvaM pratipAdayanAha-mA vetyAdi / / mA vA pramANasattA bhUddhetusadbhAvasiddhaye / tathApi mAnAbhAvena naivArthAsatvanizcayaH // 119 // yadyanupalambhamAtraM hetutvenopAdIyate tdaa'naikaantiktaa| yato mAnAbhAvena pramANAbhAvamAtreNa hetunA naivArthasattAyA abhAvanizcayaH // 119 // kasmAnna bhavatItyAha-yasmAdityAdi / yasmAdarthasya sattAyA vyApakaM na ca kAraNam / pramANaM bhedasadbhAvAdyabhicArAttadudbhavAt // 120 // vyApako hi svabhAvo nivartamAnaH khaM vyApyaM nivartayati, kAraNaM vA kAryam / tatra tAdAtmyatadutpattibhyAM vyApyakAryayoH pratibaddhatvAt / na ca pramANArthasattayorabhedo minnAbhAsatvAt / nApi pramANamarthasya kAraNaM vyabhicArAt / pramANamantareNApi bhAvAt / tathAhi-dezakAlasvabhAvaviprakRSTAnAmarthAnAM pramANenAviSayIkRtAnAmapi sattvamaviruddhameva / na ca yena vinA'pi yadbhabhavati tattasya kAraNaM yuktamatiprasaGgAt / kAraNatvAbhyupagame vA svapakSaparityAgaH / tadudbhavAJca na pramANamarthasattAkAraNam / tathA hi-arthAdeva viSayabhUtAtpramANamudbhavati / na punaH pramANAtprameyo'rthaH / / 120 // athApi syAdapratibaddhamapi pramANamarthasacAyA nivartakaM bhaviSyatItyAhayazcetyAdi / yazca naivaMvidho bhAvastasya naiva nivRttitaH / aikAntikamasaMbandhAdgamyate'nyanivarttanam // 121 / / naivavidha iti / na kAraNaM nApi vyApakam / na hyapratibaddhasya nivRttyA'nyasya niyamena nivRttiryuktA, atiprasaGgAt / evaM hyazvanivRttau gorapi nivRttiH sthAt // 121 // sarvAdRSTizca sandigdhA khaadRssttiybhicaarinnii| vindhyAdirandhradUrvAderadRSTAvapi satvataH // 122 // api cAnupalabdhehetutvenopAdIyamAnA sarvapuruSopalambhanivRttilakSaNA vopAdIyate ? khopalambhanivRcilakSaNA vA ? na tAvadAyA, tassA agdirzanena nizcetumazakyatayA

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66 ttvsmhH| saMdigdhatvAt / na hi sarvaiH puruSairmayUracandrikAdInAmadRSTaM kAraNaM nopalabhyata ityatrAgdirzinaH kiMcidasti pramANam / yA'pi skhenAdRSTiH sA vyamibhAriNI, kasmAt ? girikuharAntargatasya dUrvApravAlazilAzakalAderanupalabdhasyApi satvataH-satvAvirodhAdityarthaH / tanna nizcitamevAsattvaM sandehAt // 122 // ahetukatvasiddhyarthaM na ceddhetuH prayujyate / na cApramANikI siddhirataH pakSo na siddhyati // 123 // tatsiddhaye ca hetuzcetprayujyeta tathA'pi na / siddhastaddhetujanyatvAtpakSaste saMprasiddhyati // 124 // api caivaM bhvaanprynuyojyH| kiM nirhetukA bhAvA ityasya svapakSasya siddhaye bhavatA hetuH kazcidupAdIyate Ahokhinna / tatra yadi nopAdIyate, tadA pakSaste na siddhyati / na hi pramANamantareNArthasya siddhirasti / athopAdIyate, tathA'pi na hi pakSaste saMprasinnatIti vakSyamANena saMbandhaH / kasmAt / siddhestadvetujanyatvAtprameyArthaviSayAyAH siddhenizcayasya tena hetunA janyamAnatvAt / tathA coktmaacaarysuuripaadaiH| "na heturastIti vadansahetukaM nanu pratijJA svayameva sAdayet / athApi hetuH praNayAlaso bhavetpratijJayA kevalayA'sya kiM bhavet" iti // 123 // 124 // syAdetat-jhApako heturmayA prayujyate na kArakaH / tatkasmAtpakSo me na sidhyatItyAha-tathA hiityaadi| tathAhi jJApako heturvaco vA tatprakAzakam / siddhenimittatAM gacchansAdhyajJApakamucyate // 125 // jJApako heturiti / trirUpaM liGgaM svArthAnumAnakAle / vaco veti / parArthAnumAnakAle / tatprakAzakamiti / tasya hetoH prakAzakam / siddheriti / prameyArthanizcayasya / anyathA yadi siddharapi nimittabhAvaM na yAyAttadA kathaM na jJApakaM bhavet / evaM hi sarva sarvasya jJApakaM prasajyate // 125 // yadyevaM kathamayamAcAvibhAgaH kArakAjJApakasya kriyate / atra ca jJAnavazAdarthanirdezo notpAdakavatArthavazAdityAha__ ataH kAraka evAyaM jJApako heturucyate / sAdhyAnutpAdakatvAtu kArako na prakAzyate // 126 // sAdhyAnutpAdakatvAisau bApaka ucyate na kAraka iti, yastu sAdhyasArAdevalA

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pvikaasmetH| dakaH sa kAraka ucyata ityadoSaH / etena sarveNa yadAcAryasUryuktadUSaNasyoparicodhamApatati tatprativihitaM bhavati / tathAhi-tatredaM codyaM bhavati / na heturastIti sahetukaM vadannapi krimiti pratijJAM sAdayet / sa hi jJApakaM hetuM brUte kArakaM tu pratikSipatIti / tadanottaram-jJApako'pi kAraka eva jJAnahetutvAditi / etena vavacanavirodha udbhAvyate / na tvahetutvasAdhakaH kazciddheturasti vyApteH pratyakSAdibAdhitatvAt // 126 // . tasmAdityAdinopasaMhAravyAjenAnumAnabAdhitatvaM ca pratijJArthasya darzayati.. . tasmAtsahetavo'nye'pi bhAvA niyatajanmataH / sAdhyArthaviSayaM yadvajjJAnaM sAdhanamAvi te // 127 // iti khaabhaavikjgdvaadpriikssaa| ___ anye'piiti| sAdhyArthaviSayajJAnavyatirekiNo raajiivkesraadyH| niyatajanmata iti / niyatapadArthasannidhAne satIti zeSaH / prayogaH-ye niyatapadArthasannidhAne sati niyatajanmAnaste sahetukAH / yathA-bhavatsAdhanasannidhAnabhAvisAdhyArthaviSayaM jJAnam , tathA ca rAjIvAdayo bhAvA iti svabhAvahetuH // 127 / / iti khAbhAvikavAdaparIkSA / nAzolAdetyAdinA zabdabrahmavAdino bruvate nAzotpAdAsamAlIDhaM brahma zabdamayaM param / yattasya pariNAmo'yaM bhAvagrAmaH pratIyate // 128 // . pUrvAparAdivibhAgarahitamanutpannamavinAzi yacchandamayaM brahma tasyAyaM rUpAdirbhAvamAmaH pariNAma iti pratIyate yathoktam / anAdinidhanaM brahma zabdatatvaM yadakSaram / vivartate'rthabhAvena prakriyA jagato yataH // iti / tatra-AdiH-utpAdaH, nidhanam -nAzaH, tadabhAvAdanAdinidhanam / akSaramiti / akArAdyakSarasya nimittatvAt / etenAmidhAnarUpeNa vivoM darzitaH / arthabhAvenetyAdinA punarabhidheyavivaH / prakri. yeti bhedAH / brahmeti nAmasaMkIrtanam / asyaiva zlokasyArtha nirdizati-nAzolAdAsamAlIDhamiti / nAzotpAdagrahaNamupalakSaNam / idamapyatra bodhyam , pUrvAmaravezavibhAgarahitamiti / tathAhi-anAdinidhanatvaM pUrvAparadezavibhAgarahitatvamapi tatra nirdiSTam / zabdamayamiti / zabdasvabhAvam , ata eva zabdatattvamasa zabdatattvaM

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68 tsvshH| taducyate / zabdo'slAviparItaM rUpamityarthaH / paramiti / praNavAtmakam / praNavo hi kila sarveSAM zabdAnAM sarveSAM cArthAnAM prakRtiH sa ca vedaH / ayaM tu varNapadakrameNAvasthito vedastadadhigamopAyastasya praticchandakanyAyenAvasthitaH / taM tu paramaM brahmANamabhyudayaniHzreyasaphaladharmAnugRhItAntaH(karaNAH)pazyantIti / atra ca pramANayanti / ye yadAkArAnusyUtAste tanmayA yathA ghaTazarAvodacanAdayo mRdvikArAH mRdAkArAnugatAH padArthA mRNmayatvena prasiddhAH / zabdAkArAnusyUtAzca sarvabhAvA iti khabhAvahetuH / yataH pratyakSata eva sarvArthAnAM zabdAkArAnugamaH siddhaH / tathA hi-zabda eva pratyayo'rtheSUpajAyamAnaH zabdollekhAnugata evopajAyate / yathoktam-na so'sti pratyayo loke yaH zabdAnugamAdRte / anuviddhamiva jJAnaM sarva zabdena vartate // iti / jhAnAkAranivandhanA ca vastUnAM svabhAvaprajJaptiH / ataH siddhameSAM zabdAkArAnusyUtatvaM tatsiddhau ca tanmayatvamapi siddhameva, tanmAtrabhAvitvAttanmayatvasyeti // 128 / / te vAcyA ityAdinA pratijJArtha"dUSayati / iti saMcakSate ye'pi te vAcyAH kimidaM nijam / zabdarUpaM parityajya nIlAditvaM prapadyate // 129 // na vA tati yacAyaH pakSaH saMghIyate tadA / akSarasvaviyogaH syAtpaurastyAtmavinAzataH // 130 // athApyanantaraH pakSastatra nIlAdivedane / azruterapi vispaSTaM bhavecchabdAtmavedanam // 131 // atra kadAcicchabdapariNAmarUpatvAdvA jagataH zabdamayatvaM sAdhyatveneSTam , kadAcicchabdAdutpattervA / yathA'namayAH prANA iti hetau mayaDidhAnAt / atra na tAvadAyaH pakSaH, pariNAmasyaivAnupapatteH / tathA hi-zabdAtmakaM brahma nIlAdirUpatAM pratipadyamAnaM kadAcinijaM svAbhAvikaM zabdarUpaM parityajya pratipadyetAparityajya vA / tatra yadi parityajyetyAcaH pakSa AzrIyate, tadA'nAdinidhanamityanena vacanena yadakSaratvamavinAzitvamabhyupagataM tasya hAniH syAt , paurastyakhabhAvavinAzAt / athAparityajye. tyanantaraH pakSaH, tadA nIlAdisaMvedanakAle'pyazruterbaghirasma zabdaH saMvedanaM prApnoti / nIlAvisaMvedanavattavyatirekAt / prayogaH-yAvyatirikaM tasminsavedhamAne saM. vedyate, yathA nIlAdisaMvedanAvasthAyAM tasyaiva nIlAdeyatmA, nIlAvyatirikama zabda

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pvikaasmetH| iti svabhAvahetuH / anyathA minnayogakSematvAttatsvabhAvatvameva prasidhyedityetadana vAdhakaM pramANam // 129 // 130 // 131 // . etadeva vistareNa pratipAdayamAha-yenetyAdi / yena zabdamayaM sarva mukhyavRttyA vyavasthitam / zabdarUpAparityAge pariNAmAnidhAnataH // 132 // yena-yasmAt , bhavadbhirmukhyata eva zabdasvabhAvaM jagaditi varNyate / kasmAdityAha-zabdarUpAparityAga iti // 132 // yadi nAma mukhyataH zabdamayamavasthitaM tataH kimityAha-agauNe cetyAdi / .. agauNe caivamekatve nIlAdInAM vyavasthite / tatsaMvedanavelAyAM kathaM nAstyasya vedanam // 133 // ekatve nIlAdInAmiti / zabdena saheti zeSaH / tatsaMvedanavelAyAmiti / teSAM nIlAdInAM saMvedanAvasthAyAm / kathaM nAstyasya vedanamiti / tasyApi nIlAdikhabhAvavadupalabdhilakSaNaprAptatvAdyuktameva saMvedanamityabhiprAyaH / / 133 // asAvittau hi nIlAderapi na syAtmavedanam / aikAtmyAnnidharmave bhedo'tyantaM prasajyate // 134 // athAsya vedanaM neSyate, tadA nIlAderapi zabdasvarUpavadasaMvedanaprasaGgaH / aikA; myAt-zabdena saha nIlAdInAmekakhabhAvatvAdityarthaH / anyathA nIlAdInAM zabdena saha minnadharmatve'bhyupagamyamAne'tyantabhedo'GgIkartavyaH // 134 // kasmAdityAha viruddhadharmasaGgo hi bahUnAM bhedalakSaNam / nAnyathA vyaktibhedAnAM kalpito'pi bhavedasau // 135 // na hokasyaikadaikapratipatrapekSayA grahaNamagrahaNaM ca yuktam / ekatvahAniprasaGgAt / anyathA hi yadi viruddhadharmAbhyAse'pyekatvaM syAttadA ghaTAdInAM yaH kalpita iSTo vya. ktibhedaH so'pi na bhavet / na kevalaM brahmaNaH svarUpabhedo nAstItyapizabdaH / yatastasya khAtmani vyavasthitasya nAsti bhedo vikAraviSayatvAdaspeti siddhAntaH / tathA hi-na ghaTAghAtmanA tasyAnAdinidhanatvamiSyate / kiM tarhi ? / paramAtmanA ghaTAdayo hi dRzyamAnodayavyayAH paricchinnadezAzvopalabhyanta iti / ayaM cAmuteH sada

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tsvsaah| zabdasaMvedanaM sAditi yaH prasaGga uktaH sa yadi brahmaNo rUpamupalabdhilakSaNaprAptamijyate tadA draSTavyaH / yadi punaratisUkSmamatIndriyamiti varNyate tadA'yamadoSaH / kiM tu nIlAdInAmapi tAdrUpyAttatsvarUpavadagrahaNaprasaGga ityayaM doSo vAcyaH / tatazcAyaM niyamo nopapadyate / udayavyayavatImevArthamAtrAmaparadarzanAH pratiyantIti / syAdetayathA bhavatAM kSaNikatvaM nIlAdyavyatiriktaM nIlAdisaMvedane'pi na saMvedyate tadvacchandarUpamiti / tadetadasamyak / na hi nIlAdisaMvedane kSaNikatvaM na saMvedyate / kiM tu gRhItamapi nirvikalpena cetasA bhrAntinimittena guNAntarasamAropAna vinizcIyata ityucyate / tenAnubhavApekSayA tadgRhItameva nizcayajJAnApekSayA tvagRhItamiti jJAnabhedenaikasya gRhItatvamagRhItatvaM cAviruddhameva / na caivaM bhavatAM pakSe zabdasya grahaNAprahaNe yukte / sarvajJAnAnAM savikalpakatA'bhyupagamAt / ekenaivajJAnena sarvAtmanA tasya nizcitatvAt / agRhItasvabhAvAntarAnupapatteH / yathoktam-"nizcayaH / yanna nizcIyate rUpaM tatteSAM viSayaH katha" miti / atha kizcidavikalpamapi jJAnamabhyupagamyate / na tarhi vaktavyaM-"na so'sti pratyayo loke yaH shbdaanugmaahte".| iti / zabdAkArAnusyUtatvAditi ca heturna siddhyet / tatazca pramANAbhAvAcchabdAtmakatvavyavasthAnaM bhAvAnAmanibandhanameva syAt / kiMca kSaNikatvaM bhAvAnAM pramANAntarataH siddheranubhUtamapi na nizcIyata iti vyapadizyate / zabdAtmatA tu bhAvAnAM kutaH siddhA yena sA'pyevaM vyavasthApyate // 135 // aparamapi dUSaNamArgamAha-pratibhAvaM cetyAdi / pratibhAvaM ca yadyeka zabdAtmA'bhinna iSyate / sarveSAmekadezatvamekAkArA ca vidvet // 136 // sa hi zabdAtmA pariNAmaM gacchan pratipadArtha bhedaM vA pratipadyate na vA / tatra yadi na minna iti pakSastadA sarveSAM nIlAdInAmekadezatvaM prApnoti / ekadezatvamityupalakSaNam / kAlapariNAmavyApArAvasthAvizeSAdyapi prAyam / ekAkArA ca, vita pratibhAsaH, bhavet prApnoti / sarveSAM nIlAdInAmekazabdarUpAvyatirekAt // 136 // prativyakti tu bhedezya brahmAne prasajyate / vibhinmAnekabhAvAtmarUpatvAdvayaktibhedavat // 137 // - ma prativyakti bhedo'sA zabdAtmano'GgIkriyate / tadA brahmaNo'nekatvaM prApnoti /

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pkhikaasmetH| vibhinnAnekabhAvAtmarUpatvAt-viminno'nekabhAvAtmA'nekapadArthasvabhAvo rUpaM khabhAvo yasyeti vigrahaH, tadbhAvastatvam / ekaM ca paramabrahmeSyate / ato'bhyupetabAdhApratijJAyA iti bhAvaH // 137 // dUSaNAntaramapyAha-nityazabdamayatve cetyAdi / nityazabdamayatve ca bhAvAnAmapi nitytaa| sadyogapadyataH siddhaH pariNAmo na saGgataH // 138 // nityazabdamayatve-nityazabdakhabhAvatve, jagataH zabdaH svarUpaM cedAvAnAmapi nityatvaM prApnoti / tatazca sarvakAlaM bhAvAnAM zabdena saha yogapadyataH siddheH-siddhatvAt , pariNAmAtmA na prApnoti / taditi tasmAdityarthe, teSAM vA nIlAdInAM yogapadyaM tadyogapadyamiti vigrahaH // 138 // atha yogapadyataH siddhasyApi kasmAtpariNAmo na bhavatItyAha-ekarUpetyAdi / ekarUpatirobhAve dhanyarUpasamudbhave / mRdAdAviva saMsidhyetpariNAmastu nAkrame // 139 // nAkrame tu vastuni pariNAmaH siddhayediti minnakramastuzabdaH / evaM tAvatpariNAmakRtaM zabdamayatvaM bhAvAnAM na yuktam // 139 // nApi dvitIyaH pakSo yujyata iti darzayannAha-athApItyAdi / athApi kAryarUpeNa zabdabrahmamayaM jagat / tathA'pi nirvikAratvAttato naiva kramodayaH // 140 // evamapi zabdasya nityatvenAvikAritvAttataH krameNa kAryAdayo na prApnoti / sarvepAmavikalApratibaddhasAmarthyakAraNAdhugapadevotpAdaH syAt / kAraNavaikalyAddhi kAryANi pratilambante, taccedavikalaM tatkimaparamapekSeran / yena yugapanna bhaveyuH // 14 // anyo'nyarUpasaMbhUtau tmaadekkhruuptH| vivRttamartharUpeNa kathaM nAma tducyte||141|| api ca-yadi tasmAdekakhabhAvAcchabdAtmano'nyAnyasya svabhAvasyotpattiraGgIkriyate, tadA tadbrahma vivRttamartharUpeNetyetanna siddhyet , na prarthAntarasyotpAde'nyasya tasvabhAvamanAvizatastAdrUpyeNa vivoM yuktaH / tasmAtsarvathA'pi pratijJArtho nAvakalpate // 141 //

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tttvsmhH| * zabdAkArAnusyUtatvAditi ca heturasiddha iti darzayannAha-atadrUpetyAdi / atdruuppraavRttmRduuptvoplbdhitH| kumbhakozAdibhedeSu mRdAtmaiko'tra kalpate // 142 // nIlapItAdibhAvAnAM natvevamupalabhyate / azabdAtmaparAvRttiravIjA kalpanA'pi tat // 143 // na hi mAvAnAM paramArthenaikarUpAnugamo'sti / sarveSAM svasvabhAvavyavasthitatayA samAnajAtIyavyAvRttasvabhAvatvAt / kAlpanikaM tu vijAtIyavyAvRttikRtamekAkArAnusyUtatvameSA vyavasthApyate / yathA ghaTazarAvodazcanAdiSu paramArthato mineSvapyamRdAtmakapadArthavyAvRttikRto mRdAtmA kalpyate tatra / tadapi kAlpanikameSAM nIlAdInAM zabdAkArAnusyUtatvaM na saMbhavati / na hi nIlapItAdiSu zabdarUpamupalabhAmahe / anupalabhamAnAzca kathamazabdAtmakavyavacchedakRtaM zabdAkArAnusyUtatvaM kalpayAmaH / tasmAdabIjeyaM kalpanetyasiddho hetuH // 142 // 143. // yaduktam-sarveSAmekadezatvamekAkArA ca vidbhavediti, tatra paramatamAzaGkate / a. thAvibhAgamevetyAdi athAvibhAgamevedaM brahmatattvaM sadA sthitam / avidyopAlavAlloko vicitraM tvabhimanyate // 144 // athA'pi syAdavibhaktameva sadA brahmAtmakaM tatvamavikAri paramArthato'vasthitam / na tasya paramArthena pariNAmaH, kintvavidyAtimiropahatabuddhilocanA nIlAdibhedena vicitramika manyante / yathoktam-yathA vizuddhamAkAzaM timiropapluto janaH / saGkIrNamiva mAtrAmizcitrAmiramimanyate // tathedamamRtaM brahma nirvikAramavidyayA / kaluSatva. mivApamaM bhedarUpaM vivartataH // iti / tena sarveSAmekadezatvaprasaGgo na bhaviSyati teSAmavasturUpatvAt / saMvijhedazca bhaviSyati, avidyopaplavakRtatvAttasyeti bhAvaH // 144 // tatrApItyAdinA pratividhatte. tatrApi vecate rUpamaviyopaplutairjanaiH / .. yinIlAdiprakAreNa tyAgAdAne nibandhanam // 145 // tadrUpavyatirekeNa brahmarUpamalakSitam / . .. kathaM byutthitacetobhirastitvena pratIyate // 146 //

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plikaasmetH| pramANavazAddhi prameyasattAvyavasthitiH, na caivaM rUpasya brahmaNaH siddhaye kiMcana pramANamasti / tathAhi na tAvatpratyakSatastasya siddhiH / na hi nIlAdehitAhitaprAptiparihArAdhiSThAnAvyatiriktamaparaM brahmarUpaM pratibhAsate / apratibhAsamAnaM ca kathaM tadyutthitacetomiyA'yamArgAvasthitairastitvena pratIyatAm // 145 // 146 // na tatpratyakSataH siddhamavibhAgamabhAsanAt / nityAdutpattyayogena kAryaliGgaM ca tatra na // 147 // dharmisatvAprasiddhestu na khabhAvaH prasAdhakaH / na caitadatirekeNa liGgaM sattAprasAdhakam // 148 // syAdetat / svasaMvedanapratyakSata eva tatsiddhaM jJAnAtmarUpatvAt / tathAhi-jyotistadeva zabdAtmakatvAcaitanyarUpatvAceti / tadetatsvasaMvedanaviruddham / tathApanyatra gatamAnaso'pi cakSuSA rUpamIkSamANo'nAdhiSThA(diSTA?)milApameva nIlAdipratyayamanubhavatIti / etaca vistareNa pratipAdayiSyate / etena yaduktam-"na so'sti pratyayo loke" ityAdi, tadapi pratyuktaM bhavati / tasmAdavibhAgaM zabdamayaM brahma na pratyakSataH siddham / tasya tathAbhUtasyApratibhAsanAt / nApyanumAnataH / tathA hanumAnaM bhavatkAryaliGgaM bhavet ? svabhAvaliGga vA ? anupalabdhestu pratiSedhaviSayatvAdvidhAvanadhikAra eva / tatra na tAvatkAryaliGgam , nityAtkasyacitkAryasyAnupapatteH, kramayogapadyAbhyAM nitysyaarthkriyaavirodhaat| nApi svabhAvaliGgamasti / tasyaiva brahmAkhyasya dhrminno'siddheH| na prasiddha dharmiNi tatsvabhAvabhUto dharmaH svAtatryeNa siddhyet / anyattarhi liGga bhavivyatItyAha-na caitadityAdi / svabhAvakAryavyatirekeNAnyasya sAdhyArthapratibandhAbhAvAt / na cApratibaddhaM liGgaM yuktamatiprasaGgAt / yadapi ca zabdarUpAnvayatvaM bhAvAnAmuktam / tadasiddhatvAdalIkatvAca na zabdarUpatvaM pAramArthikaM brahmaNaH saadhyitumlm| nApyAgamAttasya siddhistasyAnavasthitatvAt / yadyapyanupalambhAkhyamasti liGgam / tattu svabhAvahetAvevAntargatamiti bhAvaH / yadvA-sattAprasAdhakasya vivakSitatvAdata evAha-sattAprasAdhakamiti // 147 // 148 // api ca-mAnamAtrArthakaraNe'pyayogyaM brahma gamyatAm / tadayogyatayA rUpaM takhyAvastutvalakSaNam / ityetatpratipAdayannAha-jJAnaM jJeyakramAtsiddhamityAdi / jJAnaM zeyakramAtsiddhaM kramavatsarvamanyathA / yogapacena tatkArya vijJAnamanuSajyate // 149 // 1.

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74 tattvasaGgrahaH / jJAnamAtre'pi naivAsya zaka(kya?)rUpaM tataH param / . bhavatIti prasaktA'sya vandhyAsUnusamAnatA // 150 // etaca pUrvamIzvaraparIkSAyAM prasAdhitam / tataH paramiti / tyAgAdAnanibandhanAzrIlAdeH paramanyadityarthaH / yadi vA-tata iti nigamanam / paramiti tyAgAdAnanibandhanAnIlAdeH paramanyadityarthaH / yadi vA-tata iti nigamanam / paramiti tAtvikam / vandhyAsUnusamAnateti / na hi bandhyAsUnoravastutvavyavasthAyAmarthakriyAsAmayavirahavyatirekeNAnyannibandhanamasti // 149 // 150 // athedamucyate / taM tu paramaM brahmAtmAnamabhyudayaniHzreyasaphaladharmAnugRhItAntaHkaraNA yogina eva pazyantIti, tadapi nopapadyata iti darzayati-vizuddhetyAdi / vizuddhajJAnasantAnA yogino'pi tato na tt| . vidanti brahmaNo rUpaM jJAne vyApRtya saGgataH // 151 // yadi hi jJAne yogaje tasya vyApAraH syAttadA yoginastasya rUpaM pazyantIti syAt / yAvatA yathoktena prakAreNa jJAne tasya vyApArAbhAvAdayuktametat / syAdetanna tadviSayajJAnotpattyA yoginastaM pazyanti / tadvyatiriktasya yogino yogijJAnasya cAbhAvAt / kintu yogitvAvasthAyAM svamAtmAnaM jyotIrUpaM tatprakAzamAnaM yoginastaM pazyantIti / ucyte| yadyevaM prAgayogitvAvasthAyAM kiM tasya rUpamiti vaacym|ydi sadaiva jyotIrUpaM tadA tarhi na kadAcidayogitvAvasthA'sti, sdaivaatmjyotiiruuptvaabrhmnnH| tatazcAyamataH sarveSAM mokSaprasaGgaH / athApi syAdyathA bhavatAM svapnAdyavasthAsu jJAnamadvayamapi vicitrAkAraparigraheNa pratibhAsate tathA tadadvayamapyavidyAvazAdavizuddhasantatInAM tathA prakAzata iti / tadasamyak / na hi tadvyatirekeNAnye kecidavizuddhasantatayaH santi yeSAM tattathA pratibhAsate / svayameva tathA pratibhAsata iti cet, evaM tarhi mokssaabhaavprsnggH| sarvadeva brahmaNo'dvayarUpapratibhAsAtmakatvAt / asmAkaM tu vizuddhajJAnAntarodayAnmuktiyujyata eva / na cApi bhavatAM tavyatirekiNyavidyA'sti / yadvazAttattathA pratibhAsata iti syAt / avyatireke cAvidyAyAstadvazAttadeva tathA pratibhAsata iti suvyAhRtametat / athApi syAdavidyAvazAlyAtItyanenAvidyAtmakatvameva tasya khyApyata iti / yadyevaM sutarAM mokSAbhAvaprasaGga eva khyApito bhavati / na hi nityaikarUpe brahmaNyavidyAtmake sthite sati tadAtmikAyA avidyAyA vyapagamaH saMbhavati / yenAvidyAvyapagamA nmuktirbhavet / atha vyatirikA'vidyA'GgIkriyate, evamapi nityatvAdanAdheyAtizayasa

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75 pshikaasmetH| brahmaNaH sA (na) tatkicitkarotIti, na yuktamavidyAvazAttathA pratibhAsanam / tatazcAvidyayA saha tasya sNbndhaabhaavaatsNsaaraabhaavprsnggH| na cApi sA tatvAnyatvAbhyAM nirvaktuM zakyata iti yuktaM vaktum , vastudharmasya gatyantAbhAvAt / anyathA vastutvameva na syAt / na cAvastuvazAttathA tasya khyAtiyuktA'tiprasaGgAt / tathAbhUtasya cArthakriyAkAriNaH khabhAvasyAvasthitinAmakaraNe na nA(no ?)sti vivaadH| asmAkaM tu vitathAminivezavAsanaivAvidyA sA ca vAsanA zaktirucyate / zaktizca kAraNAtmakajJAnAtmabhUtaiveti / tena pUrvapUrvataH kAraNabhUtAdavidyAtmano jJAnAduttarottarakAryajJAnasya vitathAkArAminivezina utpatteravidyAvazAttathAkhyAtiyuktA / tasyAzcAvidyAyA yogAbhyAsAdasamarthataratamakSaNotpAdakrameNa vyapagamAtparizuddhajJAnasantAnodayAdapavargaprAptirityato bandhamokSavyavasthA yuktimatI / natvevaM bhavatAM saMbhavati, nityaikarUpatvAdbrahmaNo'vasthAdvayAsaMbhavAt / ekatvAcca tasya brahmaNa ekasya muktau sarveSAM muktiprasaGgaH, ekasyAmuktau sarveSAmamuktiprasaGgazcAnivAryaH / na cApyayogitvAvasthAyAmAtmajyotIrUpatve'sya kiMcitpramANamasti / prasAdhakaM jJAnaM hi prakAzAtmatayA svasaMvedanaprasiddham / na tvevaM zabdAtmA sarvatra pratyayAtmani saMvedyata iti nirdiSTametat / athAyogyavasthAyAmAtmajyotiSvamasya nAGgIkriyate, evamapi prAgavidyamAnaM tadAtmajyotiSTramatyaktapUrvarUpasya brahmaNaH pazcAdyogyavasthAyAM kutaH saMbhUtamiti vAcyam / tasmAnmithyApravAdo'yaM zabdabrahmavAdo bhavatAmityalaM bahunA // 151 // pradhAnetyAdinA pUrvoktaM dUSaNamArgamihApyatidizati / pradhAnapariNAmena samaM ca brahmadarzanam / tahUSaNAnusAreNa boddhavyamiha dUSaNam // 152 // iti shbdbrhmpriikssaa| tatraivaM dUSaNaM vAcyam-na zabdajanyaM tatkArya sattAto hetuvittivat / ato nAmimato heturasAdhyatvAtparAlavat // ityAdi // 152 // iti shbdbrhmpriikssaa| anya ityAdinA vedavAdimatamupakSipati / anye tvIzasadharmANaM puruSaM lokakAraNam / . kalpayanti durAkhyAtasiddhAntAnugabuddhayaH // 153 //

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76 tattvasaGgrahaH / samastavastupralaye'pyaluptajJAnazaktimAn / UrNanAbha ivAMzUnAM sa hetuH kila janminAm // 154 // ta evamAhuH ---- puruSa evaikaH sakalalokasthitisargapralayahetuH pralayepyaluptajJAnAtizayazaktiriti / tathA coktam -- UrNanAbha ivAMzUnAM candrakAnta ivAmbhasAm / prarohANAmiva pRkSaH sa hetuH sarvajanmanAm // iti / tathA " puruSa evaitatsarvaM yadbhUtaM yacca bhAvyami" ti / IzasadharmANam -- IzvaratulyadharmANam, dvayorapi vizvasargasthitipralayanimittatvAt / etAvAMstu vizeSaH, IzvaravyatiriktamanyadapyAtmAdikaM samavAyyAdikAraNamIzvarakAraNakairiSyate / puruSavAdibhistu puruSa eva kAraNam, vizvasargasthitipralayanimittabhAvastu dvayorapi samAnaH / durAkhyAtasiddhAntAnugabuddhaya iti / durAkhyAtasiddhAntAnugA buddhiryeSAmiti vigraha: / UrNanAbho markaTakaH // 153 // 154 // asyApItyAdinA dUSaNamArabhate -- Izvaravaditi / * asyApIzvaravatsarvaM vacanIyaM niSedhanam / kimarthaM ca karotyeSa vyApAramimamIdRzam // 155 // SaSThayantAdvatiH / atrApyevaM dUSaNaM vAcyam - puruSo janminAM heturnotpattivikalatvataH / gaganAmbhojavatsarvamanyathA yugapadbhavet / ityAdi / yadi cezvarasiddhaye yathA paraiH sAdhanAnyuktAni / tathaiva puruSasiddhaye puruSavAdimirupAdIyante / tadA tadvadevAsiddhatAdidoSo vAcyaH / anyadapi dUSaNaprakAramAha - kimarthaM cetyAdi / prekSApUrvakAripravRtteH prayojanavattayA vyAptatvAdataH kimarthamayaM puruSo jagadracanAvyApAramIdRzaM karotIti vaktavyam // 155 // 1 yadyanyena prayuktatvAnna syAdasya svatannatA / athAnukampayA kuryAdekAnta sukhitaM jagat // 156 // AdhidAridryazokAdivividhAyAsapIDitam / janaM tu sRjatastasya kA'nukampA pratIyate // 157 // yadyanyenezvarAdinA prayukto'nicchannapi karoti tadA'sya yatsvAtavyamabhyupagataM taddhIyeta / atha kRpayA parAnugrahArtha karoti tadA nArakAdiduHkhitamatvanirmANaM na kuryAdekAntasukhitameva kuryAt // 156 // 157 // sRSTeH prAganukampAnAmasattve nopapadyate / anukampA'pi yadyogAddhAtA'yaM parikalpyate // 158 //

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ptrikaasmetH| kiM ca sRSTe:-sargAtrAganukampyasattvAbhAvAt / yasmA anukampAyA vazAdayaM dhAtA-sraSTA karapyeta // 158 // na cAyaM pralayaM kuryAtsadA'bhyudayayoginAm / tadaSTavyapekSAyAM khAtavyamavahIyate // 159 // yadi cAyamanukampayA kurute tadA yadeva manuSyAH sadA'bhyudayayoginasteSAM kimiti pralayaM karoti / ye duHkhitasantataya ApAyikAH sattvAsteSAmeva kAmaM karotu pralayamiti bhAvaH / athApi syAtteSAmanukampyAnAM yadadRSTaM dharmAdharmalakSaNaM tadapekSya sukhaduHkhasamanvitaM lokaM karoti / naitadasti / evaM hi svAtatryamabhyupagataM hIyate / na cApi samarthasya kAcidapekSA / asAmarthe vA'pekSyAdeva lokasyotpattestatkAraNatvamasya hIyate // 159 // pIDAhetumadRSTaM ca kimarthaM sa vypeksste|| upekSaiva punastatra dayAyoge'sya yujyate // 160 // bhavatu nAma tasyAdRSTApekSA / tathA'pi yadadRSTaM dharmAdharmAlakaM pIDAhetustadapekSA kRpAlorna yuktA, kintvavadhIraNameva tatra tasya kRpAparatatratayA yuktaM kartum / na hi kRpAlavaH paraduHkhahetumevAnvicchanti, teSAM paraduHkhaviyogecchayaiva pravRtteH // 160 // krIDA tasya vRttizcetkrIDAyAM na prabhurbhavet / vicitrakrIDanopAyavyapekSAtaH zizuryathA // 161 // atha nAnukampayA karoti / kiM tarhi ? / krIDArtham / etadapyasamyak / evaM krIDotpAde svAtadhyamasya na syAt , sargasthitipralayAsakasya vicitrakrIDanopAyasyApekSaNAt // 161 // krIDAsAdhyA ca yA prItistasyA yadapi sAdhanam / tatsarvaM yugapatkuryAdyadi tatkRtizaktimAn // 162 // krameNApi na zaktaH syAno cedAdau sa zaktimAn / nAvibhaktasya yujyate zattayazaktI hi vastunaH // 163 // kiM ca ye te vicitrAH krIDanopAyAH, tatkAraNe yadi zaktirasyAsti tadA yugapadeva kuryAt / athAdau tasya na zaktistadA krameNApi na kuryAt / azaktAvasthAyA aviziSTatvAt / na hokassaikatra vastuni zaktatvamazaktatvaM ca parasparaviruddhaM dharmadvayaM yuktam /

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tattvasaGgrahaH / kimartha ca vyApAramIdRzamArabhata ityAdi sarvo vikalpa Izvare'pi sAdhAraNaH / tenayadAha prazastamatiH "parAnugrahArthamIzvaraH pravarttate / yathA kRtArthaH kazcinmunirAtmahitAhitaprAptiparihArArthAsaMbhave'pi parahitArthamupadezaM karoti / tathezvaropyAtmIyAmaizvaryavibhUtiM vikhyApya prANino'nugrahISyanpravarttata iti / atha vA zaktisvAbhAvyAt, yathA kAlasya, vasantAdInAM paryAyeNAbhivyaktau sthAvarajaGgamavikArotpattiH svabhAvataH / tathezvarasyApyAvirbhAvAnugrahasaMhArazaktInAM paryAyeNAbhivyaktau prANinAmutpattisthitipralayahetukatva"miti / tadapyanenaiva prativihitam / tathA hi- parAnugrahArthaM pravarttata ityatredameva pratividhAnam / anugrahaH paraH kuryAdekAntasukhitaM jagadityAdi / zaktisvAbhAvyAdityatrApIdameva dUSaNam / sargasthityupasaMhArAnyugapadvyaktazaktikaH / yugapajjagataH kuryAnno cetso'vyaktazaktikaH / na vyaktazaktirIzo'yaM krameNApyupapadyate / vyaktazaktirato'nyazcedbhAvo hyekaH kathaM bhavet // iti / kAlasyApi vasantAdyabhivyaktau paryAyeNa pravRttAvayameva doSaH / zItoSNAnvayabhedabhAjastu bhAvA eva hi pratikSaNavinAzinaH kAla ityetatpazcAtpratipAdayiSyate // 162 // 163 // 78 atha svabhAvato vRttirityAdinodyotakaramatamAzaGkate / atha svabhAvato vRttiH sargAdAvasya varNyate / pAvakAdeH prakRtyaiva yathA dAhAdikarmaNi // 164 // yadyevamakhilA bhAvA bhaveyuryugapattataH / tadutpAdanasAmarthyayogikAraNasannidheH // 165 // - sa hyAha -- nahi bhagavataH krIDArthA pravRttiH / api tu yathA pRthivyAdInAM mahAbhUtAnAM svabhAva eva sa tAdRzo yatsvakAryeSu pravRttiH, tathezvarasyApIti / tadetadayuktam / evaM hi sarvabhAvAnAM sadvyApAramAtrabhAvinAM samarthAvikalakAraNasannidhAnAdyugapadevotpAdaH syAt / na cApi buddhimattvaM vizeSakaM yuktamiti pUrvamevAsmAbhiH pratipAditam // 164 // 165 // yadyevaM pAvakAdikAryANAmapi kiM na yaugapadyaM bhavatItyAha - svahetubalasaMbhUtA ityAdi / svahetubalasaMbhUtA niyatA eva zaktayaH / asarvakAlabhAvinyo jvalanAdiSu vastuSu // 166 // '

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plikaasmetH| anyathA yogapayena sarva kArya samudbhavet / teSAmapi na cedeSa niyamo'bhyupagamyate // 167 // teSAmiti / pAvakAdInAm / na kevalamIzvarasyeyapizabdaH / eSa niyama iti / khahetubalasaMbhavakRtaH // 166 // 167 // ___ syAdetadUrNanAbhaH svabhAvataH pravRttaH kimiti svakAryANi jAlAdIni yugapanna karo. tItyAha-prakRtyaivetyAdi / prakRtyaivAMzuhetutvamUrNanAbhe'pi nessyte| prANibhakSaNalAmpavyAllAlAjAlaM karoti yat // 168 // UrNanAbho'pi na svabhAvataH pravarttate / kiM tarhi prANibhakSaNalAmpaTyAtkAdAcikAtpratiniyatahetusaMbhUtAdityabhiprAyaH / na hyasau nityaikarUpaH, tasyApi svahetubalabhAvitvena kAdAcitkI zaktiH // 168 // ___ athApi syAt / nAnukampayA na krIDayA kintvabuddhipUrvakameva yathAkathaMcitpravapUrtata ityAha-yathAkathaMcidityAdi / yathAkathaMcidvRttizcedbuddhimattA'sya kiidRshii| nAsamIkSya yataH kArya zanako'pi pravartate // 169 // evaM hi kaivartAdeH prAkRtapuruSAdapyatyantAnabhijJatayA kathamasau prekSAvatAmavadheyavacanaH syAt / buddhimatteti / prekssaavttaa| zanaka:-kaivartaH / etenaiva puruSadUSaNena ye vA zauriprabhRtayaH parairjagato dhAtAraH kalpitAste'pi nirastA boddhavyA iti darzayati // 169 // zauryAtmajAdaya ityaadi| zauryAtmajAdayo ye'pi dhAtAraH priklpitaaH| etenaiva prakAreNa nirastAste'pi vastutaH // 170 // iti purusspriikssaa| tatra zauriviSNuH / Atmajo brahmA / Adizabdena yo buddhimAnkAlaH parairiSyate tassa grahaNam ........ / yathoktam // 170 // / iti purusspriikssaa| anye punarihAtmAnamicchAdInAM samAzrayam / . svato'cidUpamicchanti nityaM sarvagataM tathA // 171 // .

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90 tattvasaGgrahaH / zubhAzubhAnAM karttAraM karmaNAM tatphalasya ca / bhoktAraM cetanAyogAcetanaM na kharUpataH // 172 // jJAnayatnAdisambandhaH kartRtvaM tasya bhaNyate / sukhaduHkhAdisaMvittisamavAyastu bhoktRtA // 173 // nikAyena viziSTAbhirapUrvAbhizca saGgatiH / buddhibhirvedanAbhizca janma tasyAbhidhIyate // 174 // prAgAttAbhirviyogastu maraNaM jIvanaM punaH / sadehasya manoyogo dharmAdharmAbhisatkRtaH // 175 // zarIracakSurAdInAM vaghAddhiMsA'sya kalpyate / itthaM nitye'pi puMsyeSA prakriyA vimalekSyate // 176 // (............. ***** *** 20........ . . . . . .............. DOG 4000 * **** ****.... ...........) / / 171 // 172 // 173 // 174 / / 175 / / 176 // (sadAdya vizeSaviSayAviSayobhayAtmakajJeyapratyakSAnumAnopamAnazAbdasiddhadarzanaprAtibhajJAnArekaviparyaya ) svapnasvapnAntikAH prajJAna vizeSA madIyazarIrAdivyatiriktasaMvedakasaMbedyAH svakAraNAyattajanmavattvasAmAnyavizeSavattvabodhAtmakatvAzutaravinAzitvasaMskArAdhAyakatvapratyayatvebhyaH puruSAntarapratyayavat vaidharmyeNa prazastamitA (?) ghaTAdaya iti / tatra sadAdayaH SaDavizeSAH pUrvaM vyAkhyAtAH / teSAM sadAdInAM SaNNAM viSayo dravyaguNakarmANi / aviSaya: sAmAnyavizeSasamavAyAH / tadetadubhayAtmakaM jJeyaM viSayaH pratyakSAdInAM jJAnavizeSANAM te tathoktAH / pratyakSAnumAnopamAnetyAdistu dvandvanirdezaH / siddhadarzanaM jyotiHzAstrAdyupanibaddham / taddhi siddhAnAM darzanaM siddhaM vA darzanamiti kRtvA siddhadarzanamucyate / prAtibhaM tu jJAnamArSa yathAvo me bhrAtA gamiSyatIti / taddhi prAyeNarSINAM bhavatIti kRtvArSamucyate / ArekaH saMzayaH / viparyayo viparyAsaH / prathamasvapnAvasthAbhAvI pratyayaH svapnaH / tadviSayaM svapne'pi yadaparaM jJAnaM bhavati sa svapnAntikaH / eta eva prajJAnavizeSAH / zeSaM subodham / tadetatpramANamarthato nirdizannAha - jJAnAni cetyAdi / jJAnAni ca madIyAni tatvAdivyatirekiNA / saMvedakena vedyAni pratyayatvAttadanyavat // 177 // tatvAdItyatrAdizabdena buddhIndriyavedanAH parigRhyante / pratyayatvAdityupalakSaNam / tadanye'pi svakAraNAyacajanmavasvAdayo grAhyAH // 177 //

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plikaasmetH| zakarakhAmI punaranyathA pramANayati, icchAdayaH kacidAzritAH vastutve sati kAryatvAdrUpAdivaditi, tadarzayati-icchAdayazcetyAdi / icchAdayazca sarve'pi kvacidete smaashritaaH| vastutve sati kAryatvAdUpavatsa ca naH pumAn // 178 // vastutvagrahaNAdeSa na nAze vyabhicAravAn / hetumattve'pi nAzasya yasmAnnavAsti vastutA // 179 // vastutvagrahaNAdityAdinA vastutve satIti vizeSaNasya sAphalyaM darzayati // 178 // 179 // uddayotakarastu pramANayati, devadattasya rUparasagandhasparzapratyayA ekAnekanimittAH, mayeti pratyayena pratisandhIyamAnatvAt / kRtasamayAnAmekasminnartakIbhrUkSepe yugapadanekapuruSANAM pratyayavat / asyAyamarthaH-yathA kila nartakIbhrUbhaGgAnantaramasmAmirvastrANi prakSeptavyAnItyevaM kRtasamayAnAM bahUnAM nAnAkartRkA nAnAbhUtAH pratyayA nimittasya bhrUmaGgasyaikatvAnmayA dRSTo mayA dRSTa iti pratisandhIyante, tathehApi nAnAviSayAH pratyayA nimittasyaikatvAtpratisandhAsyante / yacca tadekaM nimittaM sa Atmeti / pratisandhAnaM punarmayA dRSTaM mayA zrutamityevamAdInAM pratyayAnAmekajJAnimittatvena ghaTanam / nartakIbhrUkSepe tu pratyayAnAmekaviSayatvApAdanam / sarvathA pratisandhAnamucyate yadekamartha nimittIkRtya pratyayAnAM saMbandhanam / tadetatpramANaM darzayannAha-rUpAdipratyayA iti / rUpAdipratyayAH srve'pyekaaneknimittkaaH| mayeti pratyayenaiSAM prtisndhaanbhaavtH|| 180 // nartakIcUlatAbhaGge bahUnAM pratyayA iva / anyathA pratisandhAnaM na jAyetAnibandhanam // 181 // subodham // 180 // 181 // ayamaparastadIyaH prayogaH-Ameti padaM zarIrendriyamanobuddhivedanAsaMghAtavyatiriktavacanaM prasiddhaparyAyavyatiriktatve satyekapadatvAt ghaTAdizabdavat / tadAhabuddhIndriyAdItyAdi / buddhIndriyAdisaMghAtavyatiriktAbhidhAyakam / Atmeti vacanaM yamAdidamekapadaM matam // 182 // 11

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tttvsnggrhH| siddhaparyAyabhinnatve yazcaivaM parinizcitam / yathAnirdiSTadharmeNa tadyuktaM paTazabdavat // 183 // siddhaparyAyabhinnatva iti| buddhIndriyAdInAM ye siddhAH paryAyA dhIprabhRtayastebhyo bhinnatve satItyarthaH / yaccaivaM parinizcitamiti / siddhaparyAyaminnatve satyekapadatvena / yathAnirdiSTadharmeNeti / buddhyAdivyatiriktArthAbhidhAyitvena // 182 // 183 // punaH sa eva vyatirekiNaM hetumAtmasiddhaye prayuktavAn / nedaM nirAtmakaM jIvaccharIramaprANAdimattvaprasaGgAddhaTAdivaditi / taddarzayati-prANAdibhirityAdi / prANAdibhirviyuktazca jIvadeho bhavedayam / nairAtmyATavattasmAtraivAstyasya nirAtmatA // 184 // asya nirAtmateti / jIvadehasya / yadvA-asyAtmano nirAtmatA niHsvabhAvatA nAsti, api tu sattvaM siddhamityarthaH // 184 // atha nityatvavibhutve kathamasya pratipattavye ityatrAviddhakarNastAvatpramANayati-mAturudaraniSkramaNottarakAlaM madIyAdyaprajJAnasaMvedakasaMvedyAnyatatkAlAni madIyAni prajJAnAni madIyaprajJAnatvAt AdyamadIyaprajJAnavat / evaM duHkhAdayo'pi pakSIkartavyAH / etaca nityatve'numAnam , tadetadarzayati-sadyojAtAyetyAdi / sadyojAtAdyavijJAnavedakenaiva vedyate / sarvamuttaravijJAnaM majjJAnatvAttadAdyavat // 185 // tadAdyavaditi / tasyottarakAlabhAvino jJAnasyAyaM tadAdyam // 185 // vibhutvasiddhaye pramANayati / avanijalAnilamanAMsi vipratipattiviSayabhAvApannAni dUrataravartIni madIyenAtmanA saha saMbadhyante / mUrttatvavegavattvaparatvAparatvamithaHsaMyogavibhAgavattvebhyo madIyazarIrAdivaditi / tadarzayati-madIyetyAdinA / madIyenAtmanA yuktaM dUradezanivartyapi / kSityAdimUrtimattvAderasmadIyazarIravat // 186 // evamityAdinopasaMharati / . evaM ca sattvanityatvavimukhAnAM vinishcye| Atmano na nirAtmAnaH sarvadharmA iti sthitam // 187 // tadanetyAdinA pratividhatte /

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plikaasmetH| tadatra prathame tAvatsAdhane siddsaadhytaa| sarvajJAvipraveyatvaM tvajjJAnasyeSyate ytH||188 // prathame sAdhana iti / jJAnAni ca madIyAnItyAdau / tatra siddhasAdhyatA bhavadIyapratyayAnAmasmAnirbhavaccharIrAdivyatirekiNA sarvavidA zrAvakapratyekabuddhastadanyaizca parivittavedimirvedanAbhyupagamAt // 188 // yazcApi puruSAntarapratyayavaditi sAdharmyadRSTAntaH sa sAdhyavikala iti darzayannAhaprakAzakAnapekSaM cetyAdi / prakAzakAnapekSaM ca khacidrUpaM prjaayte| anyavijJAnamapyevaM sAdhyazUnyaM nidarzanam // 189 // yataH puruSAntarIyakamapi jJAnaM prakAzakAntarAnapekSaM svasaMvidrUpamevopajAyate / tena tatvAdivyatiriktasaMvedakasaMvedyatvena sAdhyena zUnyamidaM nidarzanam // 189 / / athApi sthAnAnyadIyaM cittamAtramudAharaNatvenAbhipretaM kintu yasminviSaye vijJAnamAgRhItatadAkAramupajAyate tadihodAharaNamiSTamityAha-tadAkAroparaktenetyAdi / tadAkAroparaktena yadanyena pravedyate / tasyodAharaNatve'pi bhavedanyena saMzayaH // 19 // evamapi yatsvasaMvidrUpameva jJAnaM jJAnAntarasaMvedanarahitamutpadyate tena saMzayo bhaveda(to) naikAntiko heturiti yAvat / atha tadapi svavyatiriktasaMvedakasaMvedyamudayavyayadharmakatvaprameyatvasmaryamANapramANatvebhyo viSayavaditi matam / tadatrApi sAdhyaviparyaye bAdhakAmAvAdvyatireko na nizcitaH / uttarottarajJAnAnubhave cAnavasthA / na pavyaktavyaktiko viSayaH siddhyet / tatazcaikaviSayasiddhyartha jJAnaparamparAmanusarataH sakalameva puruSAyuSamupayujyeta / athApi kiMcijjJAnamanavasthAbhayAsvasaMviditarUpamevotpadyata iti / tathA tenaivodayavyayadharmakatvAdInAM hetuunaamnaikaantiktaa| tadvadevaanyeSAmapi jJAnAnAM svasaMvedanatvAbhyupagame kaH pradveSaH / atha tadasaMviditarUpameveSyate / evamapi tadasiddhau sarveSAM pUrvajJAnAnAmaprasiddhiranamivyaktavyaktikatvAt / tatazca viSayo'pi na prasiddhayet / yeSAM tu vijJAnavAdinAM mataM sarvameva jJAnaM prAhyaprAhakavaidhuryAtsvayameva prakAzatena tu jJAnAntareNa vedyata iti, tAnprati sAdhyavikalatA doSo'kampya eva / evamanyeSvapi kAraNAyattajanmavattvAdiSu sAdhaneSu siddhasAdhyatAdidoSA vAcyAH / yacApi sadAdItyAdi dharmivizeSaNaM kRtaM tatpUrvavadanarthakaM, na hyasa prastutasAdhyasiddhAvaGga

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tttvsnggrhH| bhAvo'sti / tathAhi-etAvatA kiM na gatam, madIyA pratyakSAvipratyayA madIyazarIrAdivyatiriktasaMvedakasaMvedyA iti / pratyakSAnumAnAdipravibhAgenApi dharmiprabhedo'narthaka eSa, madIyAH pratyayA ityetAvataiba gatatvAt / na cApi prativAdino yathoktavizeSaNaviziSTo dharmI siddha ityAzrayAsiddhatA ca hetUnAm / athA'pi viphalaM vizeSaNamupAdAya tatsAdhanArthamanyadeva sAdhanamucyate / tathA sati prakRtAdAdaprakRtasaMbaddhArthamAntaraM nigrahasthAnaM bhavet // 190 // kacitsamAzritatvaM ca yadIcchAdeH prsaadhyte| tatra kAraNamAtraM cedAzrayaH parikalpyate // 191 // iSTasiddhistadAdhArastvAzrayazcenmatastava / tathApi gatizUnyasya niSphalA''dhArakalpanA // 192 // yathoktam-icchAdayazcetyAdi, tatra yadi kAraNamAtramAzraya icchAdInAM sAdhyate, tadA siddhasAdhyatA, na hi niSkAraNA icchaadyo'smaabhirissynte| caturbhizcittacaittA hIti vacanAt / parikalpyata iti / varNyata ityarthaH / athAdhAralakSaNa AzrayaH sAdhyate tadA'pi pratijJArthasyAnumAnabAdhitatvAnna tena hetoAptiH siddhyatIti darzayati-tadAdhAra ityAdi / teSAmicchAdInAmAdhArastadAdhAraH / mUrttAnAM hi bhAvAnAM prasarpaNadharmANAM syaaddhHpaatprtibndhaadaadhaarklpnaa| ye tu sukhAdayo gatizUnyAtepAmadhaHpatanAsaMbhavAtkikurvannAtmAdirAdhAraH syAt // 191 // 192 // nanu yathA ghaTAdayo badarAdInAmakiMcitkarA apyAdhArAvadvadAtmA sukhAdInAmAdhAro bhaviSyatItyAha-Azraya ityAdi / __ Azrayo badarAdInAM kuNDAdirupapadyate / gaterviSandhakaraNAdvizeSotpAdanena vA // 193 // gatervivRndhakaraNAdityakSaNikapakSe / vizeSotpAdanena veti kSaNikapakSe / upAdAnakAraNasamAnadezotpAdanaM tat / ayaM dvividho'pi prakAra icchAdInAM na saMbhavatIti na teSAM kazcidAdhAro yuktaH // 193 // yacApi vastutve satIti vizeSaNaM tadanarthakameva vyavacchedyAmAvAditi darzayamAhanIrUpasyetyAdi / nIrUpasya ca nAzasya kAryatvaM naiva yuktimt| . ato vizeSaNaM vyartha hetAvuktaM parairiha // 194 //

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plikaasmetH| yadi hi vinAzasya kAryatvaM saMbhavettadA tavyavacchedAya vastutve satIti vizeSaNaM sArthakaM bhavet / yAvatA tasyAvastutayA hetumirna kiMcitkiyata iti kathaM hetumattA bhavet / prayogaH yadavastu na tatkasyacitkAryam , yathA zazaviSANam / avastu ca nAza iti vyApakaviruddhopalabdheH / kAryatve sati vastutvaprasaGgaH sukhAdivaditIdamatra bAdhakaM pramANam / kiMcAbhyupagamavirodho bhavatAm / tathAhi-kAryamityAmalAbhAkhyAtkhakAraNasamavAyAtsattAsamavAyAdvA'midhAnapratyayau bhavataH / na ca vinAzasya dravyAdikhabhAvarahitasya svakAraNe samavAyo'sti / tatra vA sttaayaaH| tasya nIrUpatvAt / anyathA hyasau dravyAdivadAzrito'pi syAdvastu ceti na hetuvizeSaNena vyavacchedyo bhavet / ato vastutve satIti vizeSaNaM vyartham // 194 // rUpAvipratyayA ityAdAvAha-mayetyAdi / mayeti pratisandhAnamavidyopAlavAdidam / kSaNikeSvapi sarveSu karcekatvAdibhAsataH // 195 // mithyAvikalpatazcAsmAna yuktA tttvsNsthitiH| sAmarthyabhedAdbhinno'pi bhavatyekanibandhanam // 196 // mayA dRSTaM mayA zrutamityevaM yadekajJAtRnimittatvena pratyayAnAM ghaTanalakSaNaM pratisandhAnaM tadetadnaikAntikam / yataH kSaNikeSvapi bhAveSu' bhrAntAdekakartRtvAmimAnataH pratisandhAnasaMbhavAt / tasmAdevaMbhUtAtpratisandhAnAna yuktA vastuvyavasthA / kathaM punarbhavataH kSaNAH pratisandhAnanimittatAmupagacchantItyAha-sAmarthyabhedAdityAdi / sAmayabhedAt-sAmarthya vizeSAt / aneko'pyartha ekAkAraparAmarzAdikAryasyaikasya nibandhanam-kAraNam , yathA guDUcyAdayo jvarAdizamana iti pazcAdvistareNa pratipAdayiSyati // 195 // 196 // atha bhrAntatvameva kathamasya nizcitamityAha-ekAnugAmItyAdi / ekAnugAmikAryatve paurvAparya virudhyte| rUpazabdAdicittAnAM zaktakAraNasanidheH // 197 // yadi kasya pUrvottarakAlAnuyAyina AmAdeniyasya kAryatvameSAM nIlAdipratyayAnAM svAttadA kramabhAvitnameSAM virudhyeta / avikalakAraNatvena yugapadevotpAdaprasaGgAt / na cApi nityasya parApekSA'sti / tasya kenacidanupakAryatvAt // 197 //

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tttvsnggrhH| kiM ca sAmAnyena kAraNapUrvakatvamAtraM prasAdhyate tadA siddhasAdhyateti darzayatiekAnantaretyAdi / ekAnantaravijJAnAt SaDrijJAnasamudbhavaH / yugapadvedyate vyaktamata iSTaprasAdhanam // 198 // yata ekasmAdanantaravijJAnAtsamanantarapratyayAt SaNNAM cakSurAdivijJAnAnAmutpAdaH spaSTaM saMvedyate / tathA hi--yadaiva nartakIrUpaM pazyati, tadaiva murajAdizabdaM zRNoti, kuvalayAdigandhaM ca jighrati, karpUrAdirasamAsvAdayati, vyajanAnilAdisparza cAnubhavati, vakhAdi ca manasA''dAtuM cintayati / na cAlAtacakradarzanavattadRSTirAzusaMcArAditi yuktaM vaktum / aspaSTapratibhAsitatvaprasaGgAt / tathA hi-darzanAnAM pratisandhAnAdayaM sakRdhAmimAno bhavatA varNyate / pratisandhAnaM ca smRtyA kriyate / sA cAtItaviSayatvAdaspaSTA / spaSTazcAyaM sakRdrUpAdipratibhAsaH saMvedyate / kiMca saro rasa ityAdau sutarAmAzu sakArAdivarNagrAhiNAM jJAnAnAmudayo'stIti / atrA'pi sakRddhahAmimAnaH syAt / tatazca na kacit kramo vyavasIyeta / etacca pazcAdvistareNa pratipAdayiSyate / iha tu vyaktamiti vacanAtparihAradik pradarzitaiva // 198 / / atha nityakarUpapadArthahetutvAdeSAmekanimittatvaM prasAdhyate, tadA vyApteranumAnabAdheti darzayati-kramiNAmityAdi / kramiNAM tvekahetutvaM naivetyuktamanantaram / ato'numAnabAdhA'sminvyAya'ktaM samIkSyate // 199 // anantaramiti / ekAnugAmIyAdinA / tatredaM bAdhanam , ye sannihitA apratibaddhasAmarthyakAraNAste yugapadeva bhavanti / yathA samaprasAmagrIkAH sakRdbhAvino'GkarAdayaH / sannihitApratibaddhasAmarthyakAraNAzca devadattasya rUpAdiviSayAH pratyayA iti khabhAvahetuH / na caivaM saMbhavati / tasmAdviparyayaH // 199 // dRSTAntasyApi sAdhyavikalateti darzayati-nartakItyAdi / nartakIcUlatAbhaGgo naivaikaH prmaarthtH| anekANusamUhatvAdekatvaM tasya kalpitam // 20 // na hi nartakIbhrUlatAdireko'sti tasyAnekANusamUhatvAt / yadyevaM kathamekazabdaviSayatvaM tasya bhavatItyAha-ekatvaM tasya kalpitamiti // 20 //

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palikAsametaH / atha kalpanAyAH kiM nibandhanamityAha - ekakAryopayogitvAdityAdi / ekakAryopayogitvAdekazabdasya gocaraH / sAdhyo'pyevaMvidho'bhISTo yadi siddhaprasAdhanam // 201 // yasmAdasau bhrUlavAbhaGga ekasminkArye cakSurvijJAnAdika upayujyate, tasmAdbhinno'pyekazabdaviSayo bhavati / athApi syAdasmAbhirevaMvidha eva kalpitaikatvaH sAdhyo'mipretaH (ataH ) sAdhyavikalatA dRSTAntasya na bhavatItyAha - sAdhyo'pItyAdi / evaM hi siddhasAdhyatA, pUrvAparIbhUtAnAM saMskArANAmekapratyayanimittAnekasatvaprajJaptiviSayatvAt // 201 // yazcoktaM buddhIndriyAdItyAdi, atrAha -- buddhicittetyAdi / buddhicittAdizabdAnAM vyatiriktAbhidhAyitA / naivaikapadabhAve'pi paryAyANAM samasti naH // 202 // ato'naikAntiko heturnanUktaM tadvizeSaNam / ucyate naiva siddhaM tacetaH paryAyatAsthiteH // 203 // ahaGkArAzrayatvena cittamAtmeti gIyate / 87 saMvRttyA vastuvRttyA tu viSayo'sya na vidyate // 204 // ekapadatvAdityanaikAntiko hetuH / tathAhi - buddhizcittaM jJAnamindriyamakSaM vedanA cittanuH kAyaH zarIramityAdInAM buddhIndriyavedanAzarIraparyAyANAmekapadatve'pi nAsmanmate'sti tadvyatiriktapadArthAbhidhAyiteti tato vipakSAdvyAvRttyasiddheranaikAntikatvam / nanu cedamevAzaya siddhaparyAyabhinnatve satIti tasya hetorvizeSaNamuktaM tatkathamanaikAntikatA bhavati, tadatrAbhidhIyate / asiddhametaddhetuvizeSaNam, kasmAt ? cetaH paryayatAsthiteH / Ametyetasya cittaparyAyatvavyavasthAnAt / yathoktam, "cittamevAhaGkArasaMzrayatvAdAtmetyupacaryate" iti / Atmetyupacaryate -- vyavahiyata ityarthaH / tena yaduktamuddadhotakAreNa mukhyAsaMbhavAdupacAro na yukta iti tadabhiprAyAparijJAnAditi prahIta - vyam / etadeva gIyata ityanena spaSTayati / tasmAdasiddhavizeSaNo hetuH / etacca saMvRttyA saviSayatvamupagamyAsya hetoranaikAntikatvamuktam / yadi tu paramArthena tu buddhyAdivyatiriktArthAbhidhAyitvaM prasAdhyate tadA vyApteranumAnabAdhitatvAdayukta evAyaM heturiti darzayannAha - vastuvRttyetyAdi / adhyAropitArthaviSayatvAtsarvasyaiva zAbdasya I

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88 tttvsnggrhH| vyavahArasyeti pazcAtpratipAdayiSyate / tenAsyAtmazabdasya viSayo nAstyeveti kathaM hetoH sAdhyena vyAptirbhavediti bhAvaH // 202 // 203 // 204 // savizeSaNo'pyanaikAntiko heturiti darzayannAha-nabhastalAravindAdAvityAdi / nabhastalAravindAdau yadekaM vinivezyate / kArakAdipadaM tena vyabhicAro'pi dRzyate // 205 // yathA hi gaganakusumAdAvayantAbhAvena kenacitkArakAdipadaM nivezyate tadA tasyobhayaprasiddheH zarIrAdivAcakavyatiriktatve satyekapadatvamasti, na ca zarIrAdivyatirikavastuviSayatvamapItyanaikAntiko hetuH // 205 // kathaM punaH kArakAdipadaM nirupAkhye zakyaM niyoktumityAha-saGketamAtramAvinya ityaadi| saGketamAtrabhAvinyo vAcaH kutra na saGgatAH / naivAtmAdipadAnAM ca prakRtyA'rthaprakAzanam // 206 // khatanecchAmAtrabhAvI hi saGketaH, tanmAtravAcinyazca vAcaH, tatkathamAsAM kacidapi pravRttiprasararodho bhavet / athApi syAdasAmayikaikapadatvAdityayaM hetvarthoM vivakSitastena vyabhicAro na bhaviSyatItyAha-naivetyAdi / na hi saGketamantareNa zabdAnAM prakRtyA'rthaprakAzanamasti, avyutpannasyApi tato'rthapratItiprasaGgAt / svecchayA ca niyogAbhAvaprasaGgAt / saGketavaiyarthyaprasaGgAcca / tasmAdAtmAdipadAnAM naiva prakRtyA'rthaprakAzanaM siddhamityasiddho hetuH / athAvizeSAspadapadArthAntarbhUtajJeyaviSayatve satItyaparaM vishessnnmupaadiiyte| yathoktaM bhAviviktena / evamapi yathoktavizeSaNAsiddherasiddho hetuAyabhAvAcAnaikAntikaH // 206 // yaJcoktaM prANAdibhirviyuktazcetyAdi, tatrAha-prANAdInAM cetyAdi / prANAdInAM ca sambandho yadi siddhaH sahAtmanA / bhavettadA prasaGgo'yaM yujyate saGgato'nyathA // 207 // na vandhyAsutazUnyatve jIvadehaH prasajyate / prANAdivirahe yevaM tavApyetatpasajanam // 208 // yadi hi prANAdInAmAtmanA saha tAdAtmyalakSaNastadutpattilakSaNo vA kazcitsaMbandhaH siddho bhavettadA''tmanivRttau zarIre prANAdinivRttiprasaGgo yuktimAnbhavet / anyathA

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prikaasmetH| 89. hyapratibaddhasya nivRttAvanyanivRttiprasaGgo'saGgata eva syAdatiprasaGgAt / na hi vandhyAputranivRttau tadasaMbaddhAnAM prANAdInAM nivRttirbhavati / tasmAdyathA vandhyAsUnunivRttau tadasaMbaddhAnAmapi prANAdInAM nivRttiH prApnoti ghaTAdivaditi kenacitprasaGgApAdanaM kriyamANamanaikAntikaM bhavati, evaM tavApyetadAtmanivRttau prANAdinivRttiprasajanamanaikAntikameva, saMbandhAsiddheriti bhAvaH // 207 // 208 // kathaM punaH saMbandhAsiddhirityAha-na tAvadityAdi / na tAvadiha tAdAtmyaM bhedaanggiikrnnaattyoH| kAryakAraNatA nApi yaugapadyaprasaGgataH // 209 // tadAtmano nivRttau hi ttsmbndhvivrjitaaH| kimamI vinivartante prANApAnAdayastanoH // 210 // bhedAGgIkaraNAttayoriti / tayorAtmaprANAdikayorna tAdAtmyalakSaNaH saMbandho'sti, svabhAvabhedAbhyupagamAt / tathAhi-anityA avyApino mUrttAzca prANAdayaH, tdvipriitstvaatmaa| nApi tadutpattilakSaNaH, prANAdInAmavikalakAraNatvena yaugapadyaprasaGgAt / na caitadvyatirekeNa saMbandhAntaramasti / tasmAtsaMbandharahitAH prANAdayaH kimiti tanoH shriiraajjiivnvishissttaadvinivrtnte| naiva / tenAnaikAntiko heturiti bhAvaH / etenecchAdveSaprayatnasukhaduHkhajJAnAdIni yAnyAtmaliGgatvena parairuktAni tAni pratiSiddhAni draSTavyAni, sNbndhaasiddheH| prayogaH-ye yatra na pratibaddhAste tasya gamakA na bhavanti, yathA tilAdebelAkAdayaH, na pratibaddhAzca prANAdaya AtmanIti vyApakAnupalabdhiH / na cAsiddho hetuH / pUrva dvividhasyApi saMbandhasya nirastatvAt / na cApyanaikAntikaH, sarvasya sarvagamakatvaprasaGgAt / na cApi viruddhaH, sapakSe bhAvA. diti / yazcApyAha-"kartuH prasiddhiH karaNaprasiddheriti, tadasiddham / na hi cakSurAdInAM paramArthena karaNatvaM siddham , vijJAnotpattau sarveSAM hetubhAvasya tulyatvAt / khecchAmAtraparikalpitatvAca kartRkaraNavyavahArasyeti / kartRtvamAtrasAdhane siddhasAdhyatA, parikalpitasyAnirastatvAt / pAramArthikakartRtvasAdhane'naikAntikatA / tathAbhUtena kA kacidapi cakSurAdInAM pratibandhAsiddheH // 209 // 210 // yaJcoktaM sadyojAtAdyavijJAnetyAdi, tatrAha-evaM cetyAdi / evaM ca sAdhanaiH srvairaatmstvaaprsiddhitH| nityavyApikhayo)ruktaM sAdhyahInaM nidarzanam // 211 // 12

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90 tattvasaGgrahaH / " AdyajJAnavat, madIyazarIravat iti yadetannidarzanamuktaM tadyathoktasAdhyadharmavikalamAtmano'siddhatvAt / ato'naikAntikatA hetoH // 211 // abhyairityAdinA punarapyuddaSotakarabhAvi viktAdermatamAzaGkate / anyaiH pratyakSasiddhatvamAtmanaH parikalpitam / svasaMvedyo hyahaGkArastasyAtmA viSayo mataH 212 // te hyevamAhuH - pratyakSata evAtmA siddha:, tathAhi -- liGga liGgisaMbandhasmRtyanapekSamahamiti jJAnaM rUpAdijJAnavatpratyakSam / asya ca na rUpAdirviSaya:, tadvijJAnabhinnapratibhAsattvAt / tasmAdanya eva viSaya iti // 212 // tadayuktamityAdinA pratividhatte / tadayuktamahaGkAre tadrUpAnavabhAsanAt / na hi nityavibhutvAdinirbhAsastatra lakSyate // 293 // gauravarNAdinirbhAso vyaktaM tatra tu vidyate / tatsvabhAvo na cA''tmeSTo nAyaM tadviSayastataH // 294 // asiddhamahaGkArasyAtmaviSayatvaM tadAkArazUnyatvAt / prayogaH - yadyadAkArazUnyaM na tadviSayam / yathA cakSurjJAnaM na zabdaviSayam / AtmAkArazUnyaM cAhamiti jJAnamiti vyaapkaanuplbdhiH| na cAyamasiddho heturiti darzayati na hItyAdi / tathA hinityavibhutvacetanatvAdiguNopeta AtmeSyate / na cAtrAhampratyaye nityatvAdipratibhAso lakSyate / kiMtu gauro'haM mandalocanaH parikRzastItravedanAbhinna ityAdidehAvasthAsaMsparzenotpattergauravarNAdilakSaNaH pratibhAsaH pratIyate / tasmAddehAdyavasthAsaMsparzenotpadyamA no'haGkAro dehAdyAlambana eveti jJAyate / vyaktamiti / spaSTamaskhaladvRttitvAt / tatazca yaduktamuddyotakaraprabhRtibhiH -- upabhogAyatane zarIre'yamAtmopacAra:, yathA'nukUle bhRtye rAjA brUte, ya evAhaM sa evAyaM me bhRtya iti / tadapAstaM bhavati / tathA hi--- yadyayaM gauNaH syAttadA skhaladvRttirbhavet / na hi loke siMhamANavakayormukhyAropitayordvayorapi siMha ityaskhalitA buddhirbhavati / madIyAH zarIrAdaya iti vyatire - kadarzanAt skhaladvRttirahaGkAraH zarIrAdiSviti cet / na / Atmanyapi skhaladvRttitvaprasaGgAt / tatrApi hi madIya Atmeti vyatireko dRzyate / kalpito'tra bheda iti cet / itaratrApi samAnamastu / tarhi gauro'hamityAdipratyayo mukhyastathA'pi kasmA

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plikaasmetH| dAtmA'sya viSayo na bhavatItyAha-tatsvabhAva iti / gaurAdikhabhAvaH / tasya rUpAdiguNAsaMbhavAt / / 213 / / 214 / / evaM tAvattadAkArazUnyatvAnnAtmaviSayo'haGkAro yukta iti varNitam / tatra vivAdAbhAvaprasaGgAca na yukta iti darzayati-yadItyAdi / yadi pratyakSagamyazca satyataH puruSo bhavet / takimartha vivAdo'yaM tatsattvAdI pravartate // 215 // tasyAtmanaH sattvanityatvavibhutvAdau // 215 // syAdetadyathA bhavatAM pratyakSIkRte'pi nIlAdau tatsvabhAvAvyatirikta)kSaNikatvAdau vivAdaH pravarttate / tathA''tmanyapi bhaviSyatItyAha-tathA hItyAdi / tathA hi nizcayAtmA'yamahaGkAraH prvrttte| nizcayAropavuddhyozca bAdhyabAdhakatA sthitA // 216 // yukto hi nIlAdau pratyakSeNa gRhIte'pi tadavyatirikte kSaNikatvAdau vivAdaH, tasya "tyakSasya nirvikalpatvenAnizcAyakatayA kSaNikatvAderanizcitatvAt / bhavatpakSe tu na yukto'hampratyayasya savikalpakatvena nizcayAtmakatayA''tmano nizcitatvAt / na ca nizcayena viSayIkRte vastuni tadviparItAkAragrAhiNaH samAropapratyayasya pravRttirasti, yena vivAdo bhavet / tayoH sahAvasthAyitvena bAdhyabAdhakabhAvAt / iyameva hi nizcayAnAM svArthapratipattiryattannizcayanaM te cenna nizcinvanti, na gRhantyeveti prAptam // 216 // tadevaM parapakSaM nirAkRtya svapakSaM sthApayannAha-tasmAdityAdi / tasmAdicchAdayaH sarve naivaatmsmvaayinH| krameNotpadyamAnatvAdvIjAGkuralatAdivat // 217 // atha vA''dhyAtmikAH sarve nairaatmyaakraantmuurtyH| vastusattvAdihetubhyo yathA bAhyA ghaTAdayaH // 218 // prayogaH-ye krameNotpadyante te nAtmasamavAyino yathA bIjAkuralatAdayaH, krameNotpadyante ca sukhAdaya iti viruddhavyAptopalabdheH / AtmasamavAyitvaviruddhenAnAtmasamavAyitvena kramotpatteAptatvAt / sannihitAvikalakAraNatvAyugapadutpattiprasaGgo viparyaye bAdhakaM pramANam / athavA-ye vastutvakRtakatvotpattimattvAdidharmopetAste sarve nirAtmAno yathA bAhyA ghaTAdayaH, vastutvAdidharmopetAzcAdhyAtmikA jIvazarIramanobuddhiduHkhasukhAdaya iti svabhAvahetuH // 217 // 218 / /

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92 tattvasaGgrahaH / kathaM punaratra vyAptiH siddhetyAha - sAtmakatvetyAdi / sAtmakatve hi nityatvaM taddhetUnAM prasajyate / nityAzcArthakriyA'zaktA nAtaH sattvAdisambhavaH // 219 // - yadi sAtmakatvam -- AtmAdhiSThitatvaM dehAdInAM bhavet, tadaiSAmAtmA hetuH syAt / nAkAraNamadhiSThAtA yukto'tiprasaGgAt / tatazca taddhetUnAm -- AtmahetukAnAM zarIrAdInAmavikalakAraNalayA nityatvam -- akramitvaM prasajyeta / syAdetadyadi nAma nityatvameSAM prasaktam, tathA'pi vastutvAdikamanuvRttamevetyAha -- nityAzcetyAdi / nityAzca santaH zarIrAdayo'rthakriyAyAmazaktAH, prasajyanta iti prakRtamarthAdvacanapariNAmena saMbadhyate / nityasya kramayaugapadyAbhyAmarthakriyAvirodhAditi bhAvaH / arthakriyAsAmarthyanivRttau ca vastutvanivRttirarthakriyA sAmarthyalakSaNatvAdvastunaH / vastutvanivRttau sattvAdInAmapi vastudharmANAM nivRttiriti siddhA vyAptiH // 219 // uddayotakarastvAha- atha nirAtmakamiti ko'rthaH sAdhyatveneSTaH / yadi tAvadAtmano'nupakArakamiti, na dRSTAnto'sti / na hi kiMcidAtmano'nupakArakamasti / athAtmapratiSedha AtmA zarIraM na bhavatIti / kasya cAtmA zarIram, uttarapadaviSayatvAzca nisaH, kiM sAtmakamiti vAcyam / na hyasatyuttarapade nisaH prayogaM pazyAmaH, yathA nirmakSikamiti / atha zarIra AtmA pratiSidhyate, siddhaM sAdhayasi / kasya vA zarIra AtmA vidyate / atha zarIramAtmasaMbandhe (ndhi ? ) na bhavatIti / punardRSTAnto nAsti / sarve caite vizeSapratiSedhAH, vizeSapratiSedhAcca sAmAnyaM gamyate / evaM sati yatpratiSeddhavyaM tadabhyanujJAtaM bhavati / athAtmazabdaH zabdatvAdanitya viSaya iti sAdhyate / tathA'pi nityazabdenAnaikAntikaH / zarIrAdInAM copcaaraadaatmvaacytvaatsiddhsaadhnm| atha zarIrAdivyatiriktA nityapadArthaviSayatvenAnityaviSaya AtmazabdaH sAdhyate / tathApi rUpAdivyatiriktaviSayAbhyupagamAdvirodha iti / tadetatpratividhatte -- ghaTAdi - SvityAdi / ghaTAdiSu samAnaM ca yavairAtmA (yannairAtmyaM ?) niSidhyate / parairjIvaccharIre'smiMstadasmAbhiH prasAdhyate // 220 // tadetadbhavato'pi tulyaM codyam / tathAhi -- ghaTAdiSu bAhyeSu AtmAnadhiSThitatvena tadupabhogAnAyatanatvena vA nairAtmyaM bhavadbhirapISyata eva / anyathA nedaM nirAtmakaM jIvazarIramaprANAdimattvaprasaGgAdvaTAdivaditi prasanne dRSTAntatvena teSAmupAdAnaM na

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pjikaasmetH| syAt / tatazca tatrApi ghaTAdiSu tulyaM cocaM "kathameSAM nairAtmyaM yadi tAvadAtmAnupakAraka"mityAdi / tasmAdyena prakAreNAtmAnadhiSThitatvena vA tadupabhogAnAyatanatvena vA teSu ghaTAdiSu bAhyeSu sarveSu sAdhAraNaM nairAtmyaM bhavatAmapi prasiddham / yaba jIvaccharIre bhavadbhiniSidhyate nedaM nirAtmakaM jIvaccharIramiti, yasya niSedhAjIvaccharIrameva sAtmakamupagamyate na mRtazarIraghaTAdaya iti, tadevAsmAmiH prasAdhyate, nirAtmaka jIvaccharIraM vastutvAdibhya iti / tasmAdAtmano'nupakArakamityAdivikalpo'nAspada eva, bhavatAmapi nairAtmyasya prasiddhatvAt / kiMca-yattAvaduktamAtmAnupakAritvasiddhau na dRSTAnto'stIti, tadasamyak / tathAhi-zakyamevaM prasAdhayitum , yo yasya svabhAvAtizayaM nAdhatte nAsau tasyopakArI, yathA vindhyo himavataH, nAdhatte cAtmano nityaikarUpasya svabhAvAtizayaM zarIrAdaya iti vyApakAnupalabdheH / na cAsiddho hetuH / svabhAvAtizayasyAtmAvyatiriktatvAt / tadAdhAne satyAtmana evA''dhAnaM syAt / tatazcAnityatvaprasaGgaH / vyatireke ca svabhAvAtizayasya saMbandhanibandhanAbhAvAttadIyo'sAviti saMbandho na siddhyet / tasmAnnityasya na kazcidupakArI saMbhavati, tasya tatrAkiMcitkaratvAt / yaJcoktam-kassa cAtmA zarIramiti, tadapyasamyak / santi hi kecidevaMvidhA ye zarIrAdInAtmapariNAmarUpAnvarNayanti / yathopaniSadvAdinaH / atatAnprati(prati)Sidhyate / yaccoktam-uttarapadArthaviSayatvAnnisaH kiM sAtmakamiti vAcyamiti / tadapyasaGgatam / na hyuttarapadArthaH sanneva niSidhyate / kiM tarhi ? / samAropitaH / sataH pratiSedbhumazakyatvAt / tatazca yo'sau pareNa bhrAntyA samAropito'rthaH sa evottarapadArtho bhavati / yatastamevAnUca parasya mithyAjJAnatvamAkhyApayituM pratiSedhaH kriyate / anyathA hyakSaNikAH pradIpAdaya ityAdau bauddhaparikalpitakSaNikatvaniSedhe bhavatA kriyamANe codyametadApatayeva, na hyasatyuttarapade natraH prayogaM pazyAma iti / yaJcoktam-kasya vA zarIre AtmA vidyata iti, tadapyasamyak / tathA hiyeSAM darzanamaGguSThaparvArddhazyAmakAdiphalapramANa Atmeti, teSAM matenAtmano mUrtatvAccharIrasthitirasyeveti, tAnprati (pratiSedho yujyata eva / yaJcoktam-zarIrasyAtmasaMbandhitvaniSedhe dRSTAnto nAstIti, tadasiddham / parasparamupakAryopakArakatvAbhAvAdvindhyahimavatoriva nAmazarIrayoH saMbandho'stIti pUrvavatprasAdhayituM zakyatvAt / yaJcoktamvizeSapratiSedhAca sAmAnyaM gamyata iti, tadanekAntam / bhavadbhiH pradIpAdInAM kSaNikatva. pratiSedhe'pi kasyacitkSaNikatvasAmAnyenAnabhyupagamAt / athA'pi svAdiSyata evA

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94 tattvasaGgrahaH / smAmiracirakAlAvasthAyitvanibandhanA pradIpAdau kSaNikazabdapravRttirataH sAmAnyena kSaNikatvaM siddhameveti / yadyevamAtmazabdapravRttirapyasmAmirahaGkArasaMmizrite cetasISThaiveti siddhaH sAmAnyenAtmA / yathoktam - athAtmazabdo'nityatvaviSaya ityAdipakSadvayam, tadapyasaGgatameva / anabhyupagamAt / na hyAtmazabdasya kazcitparamArthena viSayo'bhyupagataH / nApi rUpAdivyatiriktaH / na cApi nityazabdasya paramArthena kvacinnitye vastuni vRttiH siddhA, yena vyabhicAraH syAt / nApi zarIrAdiSvAtmazabdasyopacArAdvRttiraskhaladgatitvAdityuktamato na prasiddhasAdhanam // 220 // itthamAtmAprasiddhau ca prakriyA tatra yA kRtA / nirAspadaiva sA sarvA vandhyAputra iva sthitA // 221 // iti naiyAyikavaizeSikaparikalpitAtmaparIkSA / tadevamAtmAkhyasya dharmiNaH pramANavyAhatatvenAprasiddhatvAttatra yA kartRtvabho - ktRtvAdiprakriyA bhavadbhirupacaritA sA vandhyAputra iva nirAspadeti na pRthagdUSaNamasyAH kriyate / AzrayanirAkaraNenaivAsyAH pratikSiptatvAt / kRtanAzAkRtAbhyAgamadoSazca yathA na bhavati tathA karmaphalasaMbandhaparIkSAyAM pratipAdayiSyate / / 221 // iti naiyAyikavaizeSikaparikalpitAtmaparIkSA / mImAMsakaparikalpitAtmanirAkaraNamAha -- vyAvRttyanugamAtmAnamityAdi / vyAvRtyanugamAtmAnamAtmAnamapare punaH / caitanyarUpamicchanti caitanyaM buddhilakSaNam // 222 // vyAvRttiH------sukhaduHkhAdyavasthAnAM parasparato bhedAH, anugamaH -- caitanyadravyatvasattvAdInAmanuvRttiH, tAvetau vyAvRttyanugamAvAtmA svabhAvo yasyeti vigrahaH / etaduktaM bhavati -----sukhAdirUpeNa vyAvRttaM sattvAdirUpeNAnugatamAtmAnaM cidrUpamapare jaimi - nIyA varNayanti / tacca caitanyaM na buddhivyatirekeNAnyat, yathA sAGkhyairiSyate, kiM tarhi ? buddhireveti darzayati -- caitanyaM buddhilakSaNamiti / buddhilakSaNam -- buddheH svarUpamityarthaH / buddhivyatirekeNAparasya cidrUpatvApratIteriti bhAvaH / / 222 // 1 kathaM punarekasyAtmanaH parasparaviruddhaM vyAvRttyanugamAtmakaM svabhAvadvayaM yujyata ityAha-yathA'herityAdi /

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plikaasmetH| yathA'heH kuNDalAvasthA vyapaiti tadanantaram / saMbhavatyArjavAvasthA sarpatvaM tvanuvartate // 223 // tathaiva nityacaitanyakhabhAvasyAtmano'pi na / niHzeSarUpavigamaH sarvasyAnugamo'pi vA // 224 // kintvasya vinivartante sukhduHkhaadilkssnnaaH| avasthAstAzca jAyante caitanyaM tvanuvartate // 225 // yathA kilAhe:-sarpasyaikasyApi sataH kuNDalAvasthAnivRttAvArjavAvasthAprAdurbhAvaH, sarpatvaM punaravasthAdvaye'pyanuvartate, tathA''tmano'pi nityacaitanyasvabhAvasyaikasyApi sato nAzeSasvabhAvavigamo nApi naiyAyikAdiparikalpitAtmavadazeSasvabhAvAnugamaH, kiM tarhi ? sukhAdyavasthA nivartante pravarttante ca, caitanyarUpaM tu sarvatrAnuyAyItyato na virodha iti samudAyArthaH / avayavArthastUcyate-nityacaitanyasvabhAvasyeti / nityaM caitanyaM svabhAvo yasyeti vigrahaH / sarvasyeti / rUpasyeti zeSaH / anugamo'pi veti / neti prakRtena saMbandhaH / tAzceti / sukhaduHkhAdyavasthAH // 223 // 224 // 225 // atha kasmAdekAntena vyAvRttipakSa eva nAzrIyate yathA bauddhairniranvayavinAzavAdibhiriSyate, ekAntiko vA'nvayo yathA naiyAyikAdimirAzrIyata ityaah-syaataamityaadi| syAtAM hyatyantanAze hi kRtanAzAkRtAgamau / sukhaduHkhAdibhogazca naiva syAdekarUpiNaH // 226 // yadi hi niranvayo vinAzaH syAt , tadA kRtasya karmaNo nAzaH syAt, kartuH phalAnabhisaMbandhAt / akRtAbhyAgamazca syAdakartuH phalAmisaMbandhanAt / ekarUpatve cAtmanaH sukhaduHkhAdibhogo na syAt, AkAzavat / abhokavasthAto bhokavasthAyAM vizeSAbhAvAt / tathA coktaM kumArilena-"tasmAdubhayahAnena vyAvRttyanugamAtmakaH / puruSo'bhyupagantavyaH kuNDalAdiSu sarpava"diti // 226 // nanu cobhayarUpe puMsi yA'vasthA kI na sA bhokIti, tAveva kRtanAzAkRtAbhyAgamAvihApi prAptAvityAha-na cetyAdi / na ca kartRtvabhoktRtve puMso'vasthAM smaashrite| tato'vasthAsu tattattvAtkatrtavAmoti tatphalam // 227 //

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tttvsngkhH| na hi puMsaH kartRtvabhoktRtve avasthA samAzrite, kintu puruSameva / yasmAtpumAneva karoti bhuteca, na tvvsthaa| tataH tasmAt , (tasya) avasthAvataH puruSasya, tattvAtparityaktapUrvarUpatvAt, kataiva tatphalam-tasya karmaNaH phalamApnotItyadoSaH // 227 / / kiM punarasyAtmano'stitve sAdhakaM pramANamityAha-pumAnityAdi / pumAnevaMvidhazcAyaM pratyabhijJAnabhAvataH / pramIyate prabAdhA ca nairAtmyasyAmunaiva hi // 228 // ahameva jJAtavAnahameva vegrItyAderekakartRviSayasya pratyabhijJAnasya-bhAvataH sa. tvAta, AtmA prasiddhaH / amunaiva ca pratyabhijJAnena bauddhAdiparikalpitasya nairAmyasya bAdhA'pi siddhA / yathoktam-'tenAsmAtpratyabhijJAnAtsarvalokAvadhAritAt / nairAmyavAdabAdhaH syAt" iti // 228 // kathaM punaH pratyabhijJAnapratyayata etadvayaM prasidhyatItyAha-ahamityAdi / ahaM vedmItyahabuddhiAMtAraM prtipdyte| . sa cAtmA yadi vA jJAnaM syAdekAntavinazvaram // 229 // yadyAtmA viSayastasyAzcaturasraM tadA'khilam / kSaNikajJAnapakSe tu sarvamevAtidurghaTam // 230 // tathA hi jJAtavAnpUrvamahameva ca samprati / ahameva pravenIti yA buddhirupajAyate // 231 // tasyA jJAnakSaNaH ko nu viSayaH parikalpyate / atItaH sAmprataH kiM vA kiM vA'sAvatha snttiH||232|| tatrA''ye viSaye jJAte jJAtavAniti yujyate / jAnAmIti na yuktaM ca nedAnIM vettyasau ttH||233 // vartamAne tu viSaye pravenItyupapadyate / jJAtavAnityasatyaM tu naivAsItmAgidaM yataH // 234 // ata eva dvayaM prAcaM naiva tasyAH prklpyte| na ghubhau jJAtavantau vA jAnIto vA'dhunA punaH // 235 // santAno'pi na tadvAyo dvitayasyApyasaMbhavAt / na basau jJAtavAnpUrvamavastutvAnna vAdhunA // 236 //

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plikaasmetH| tasmAdayamahaGkAro vartate yatra gocare / uktAdanyatra siddho'sAvAtmA zAzvatarUpavAn // 237 // ahaM venItyayamahampratyayo jJAtAraM pratipadyata ityatrAvivAda eva, venIti kartRpra"tyayasAmAnAdhikaraNyAt / sa ca jJAtA bhavanAtmA vA bhavet jJAnaM vA bhavatparikalpitamekAntavinazvaraM kSaNikamiti kalpanAdvayam / tatra yadyAtmeti pakSastadA'khilaM caturasam , amimatArthaprasiddhaH / atha jJAnamiti pakSastadA sarvamatidurghaTam / tathA hiahaM jJAtavAnahameva ca sAMprataM vegrIti yo'yamekakartRpratyavamarzenAhambuddhirupajAyate tasyAvijJAnakSaNo viSayatvena kalpyamAnaH kadAcidatIto vA kalpyate yadvA sAmprato vartamAna utAtItasAmprato yadvA santatiriti catvAraH pakSAH / tatrAdya-atIte jJAne viSayatvena kalpyamAno jJAtavAnityayamAkArAvasAyo yujyate, pUrva tena jJAtatvAt / saMprati jAnAmItyetattu na yuktam , na basAvatItajJAnakSaNa idAnIM vartamAnakAle vetti, tasya pUrvaniruddhatvAt / atha vartamAnaM viSaya iti dvitIyaH pakSastadA vegrItyetadyuktam , idAnIM tasya vedakatvAt / jJAtavAnityevamAkAraNahaNaM tu na yuktam / kasmAt ? naivAsItnAgidaM yataH / idamiti vartamAnaM jJAnam / ata eva-asyA buddhe(mukhyena pravRtteH, nAtItaM sAMprataM ca vijJAnadvayaM prAhyamiti siddham / na hi vartamAnAtItAvubhau jJAnalakSaNau jJAtavantau, nApi sAMprataM jAnItaH / kiM tarhi ? eko jJAtavAnaparo jAnAti / ata eva santAno'pi tayA'hambuddhyA pAyo na bhavati, dvitayasya-atItavartamAnajJAnakriyAdvayasyAsaMbhavAt / tathAhinAsau santAno jJAtavAnpUrva, nApyadhunA jAnAti, tasya kalpitatvenAvastutvAt, na cAvastuno jJAtRtvaM bhavati, tasya vastudharmatvAt / tasmAdyathoktajJAnavyatirekeNa yatra viSaye'yamahaGkAro varttate sa Aleti siddham / / 229 // 230 // 231 // // 232 // 233 // 234 // 235 // 236 / / 237 // atha zAzvatarUpatvamasya kathaM siddhamityAha-vyatItetyAdi / vyatItAhakRtizcAdyo jJAtA'dyApyanuvartate / ahampratyayagamyatvAdidAnIntanaboddhRvat // 238 // eSa vA astano jJAtA jJAtRtvAttata eva vaa| prastanahAtapatteSAM pratyayAnAM ca sAdhyatA // 239 //

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98 tattvasaGgrahaH yo'hampratyayagamyaH so'dyApyanuvarttate, yathedAnIntano boddhA / ahampratyayagamyazcAyamidAnIntano boddheti svabhAvahetuH / eSa veti / idAnIntano boddhA / tata eveti / ahampratyaya gamyatvAt / evaM jJAtAraM dharmiNaM kRtvA prayogo darzitaH / sAMpratamahampratyayAnAM sAdhyadharmitAM kRtvA prayogAntaraM darzayannAha -- teSAmityAdi / teSAmiti - atItAdyatanAnAmahampratyayAnAm, sAdhyateti / sAdhyadharmitetyarthaH // 238 // 239 // kathamityAha - ekasantAnetyAdi / - ekasantAnasambandhajJAtrahampratyayatvataH / hyastanAdyatanAH sarve tulyArthA ekabuddhivat // 240 // hyastanAdyatanAH sarve ahampratyayA ityayaM sAdhyadharminirdezaH / tulyArthA iti sAdhyadharmaH / ekaviSayA ityarthaH / ekena devadattAdisantAnena saMbaddho yo jJAtA tatra tasya vA ye'hampratyayA ekasantAna saMbaddhajJA trahampratyayAH, tadbhAvastatvam / ayaM ca hetuni - rdezaH / ahampratyayatvamAtraM puruSAntarIyeSvapyahaGkAreSu pravarttata ityato'naikAntikatvaparihArArthamekasantAnasaMbaddhajJAtRviSayatvaM hetuvizeSaNaM kRtam / ekabuddhivaditi dRSTAntaH / teSAmevAhampratyayAnAM madhye vivakSitaikabuddhivadityarthaH // 240 // tadatretyAdinottarapakSamArabhate / tadatra cintyate nityamekaM caitanyamiSyate / yadi buddhirapi prAptA tadrUpaiva tathA sati // 241 // yadi hi caitanyaM nityaikarUpamaGgIkriyate tadA buddhirapi caitanyarUpAvyatirekAnnityaikarUpA prApnoti / na caivamiSTamato'bhyupagamavirodhaH pratijJAyAH / tathA hi bhASyakAreNoktam -- kSaNikA hi sA na buddhyantarakAlamavatiSThata iti / tathA jaimininA'pyuktam -- satsaMprayoge puruSasyendriyANAM buddhijanma tatpratyakSamiti / nityatve sati janmAyogAt / svavacanavirodhazca kumArilasya, yathoktaM tenaiva -- " na hi tatkSaNamapyAste jAyate vA'pramAtmakam / yenArthagrahaNe pacAvyApriyetendriyAdivat" / / iti / ekatvAcca buddheH pramANaSaTTAbhyupagamavirodhaJca / tathA pratyakSavirodho'pi nirantaramadhyAropitAnekavidhArthacintAyAmudyavyayAnuSaGgiNInAM buddhInAmativispaSTamanubhUyamAnatvAt / / 241 // kumArilastu sarva virodharAzimapazyannAha - buddhInAmityAdi / / buddhInAmapi caitanyakhAbhAvyAtpuruSasya ca / nityatvamekatAceSThA bhedakhedviSayAzrayaH // 242 //

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pvikaasmetH| 99 buddhInAM puruSasya ca nityatvamekatA ceSTA, kasmAt ? caitanyakhAmAvyAt-buddhilakSaNatanyasvAbhAvyAtpuruSasyAsmanmatenetyarthaH / kathaM tarhi rUpabuddhI rasabuddhirityAdibhedaH pratIyata ityAha-bhedazcedviSayAzraya iti / cecchabdaH paramatAbhyupagame / yadyevaM kalpyata ityarthaH // 242 // __ syAdetadyadi nityaikA buddhistadA kimiti krameNa rUpAdInpratipadyate / yAvatA saka. deva pratIyAdvizeSAbhAvAdityAha-svarUpeNetyAdi / kharUpeNa tathA vahinityaM dahanadharmakaH / upanItaM dahatyartha dAhyaM nAnyanna cAnyadA // 243 // yathA kila vahnirnityaM dahanAsako'pi sanna sarvadA sarva dahati, kiM tarhi ? upanItam-daukitameva dahati / tatrApi yadeva dAhyaM dagdhuM zakyaM tadeva dahati nAghrAdikamityato dAhyamityAha // 243 // yathA vetyAdinA dRSTAntAntaramAha / yathA vA darpaNaH khaccho yathA vA sphaTikopalaH / yadevA''dhIyate tatra tacchAyAM pratipadyate // 244 // tathaiva nityacaitanyAH pumAMso dehavRttayaH / gRhNanti karaNAnItAn rUpAdIndhIrasau ca naH // 245 // malinasya cchAyApratipattyabhAvAtsvaccha ityuktam / AdhIyata iti / Dhaukyata ityarthaH / tathaiveti dAntikopadarzanam / yadyapi pumAMso vyApinastathA'pyadRSTavazAdeha eva vartamAnAzcakSurAdikaraNopanItAnviSayAn gRhNanti, nAnyatra / yattvetannityaM caitanyamasAvasmAkaM dhI:-buddhiH, na tu sAGkhyavattavyatirekiNI buddhiH||244||245|| yadyevaM kathamasau dhIGginI prasiddhetyetadAzaGkaya tenetyAdinA sUcitameva kAraNamupadarzayanbuddharbhaginItvaM samarthayate / tenopanetRsaMrambhabhanikhAiGginI mtiH| na nityaM dAhako vahriAdhAsannidhinA yathA // 246 // upanetAraH rUpAdInAM viSayANAM prApayitArazcakSurAdayaH, teSAM saMrambhaH-vyApAraH, tasya bhaGgitvAt-vinAzitvAt , bhaGginI matirlakSyate / na tvasau svato vinAzinI / yadi tarhi na khato vinAzinI, tadA sarvamarthamupalabheteti tadavasthameva codyamityata

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100 tatvasaGgrahaH / Aha-na nityaM dAhaka ityAdi / tathA na nityaM buddhiH sarvamarthamupalabhate, sarbadA sarvasya viSayasyAsannidhAnAditi bhAvaH // 246 // atha nityatvamasyAH kathamavagamyata ityAha -- tatretyAdi / tatra bodhAtmakatvena pratyabhijJAyate matiH / ghaTahastyAdibuddhitvaM tadbhedAllokasaMmatam // 247 // 1 tatreti vAkyopanyAse / bodhAtmakatvena - buddhirbuddhiriti, pratyamijJAyamAnatvAt, zabdavannityA buddhiH / yadyevamiyaM ghaTabuddhiriyaM paTabuddhiriti kathamidaM buddhInAM bailakSaNyaM loke pratipattRbhirupagatamityAha -- ghaTetyAdi / tadbhedAditi / ghaTahastyAdibhedAt // 247 // - saivetyAdinA, etadeva spaSTayati / saiveti nocyate buddhirarthabhedAnusAribhiH / na cAstyapratyabhijJAnamarthabheda upAzrite // 248 // arthabhedAnusAribhiriti / pratipattRbhiH / anenAnvayavyatirekAbhyAM arthabhedakRta eva buddherbheda iti darzayati / na cAstyapratyabhijJAnamiti / astyeva pratyamijJAnamityarthaH // 248 // nanvityAdinA pratividhatte / nanu hastyAdizUnyAyAM bhUmAvAropakAriNaH / pratyayA ye pravarttante bhedastatra kimAzrayaH // 249 // yadi hyarthabhedakRta eva buddherbhedastadA ye hastyAdizUnyAyAM bhuvi krameNa gajaturagAdInavasthitAnsamAropayantaH pratyayAH pravarttante teSu bhedaH kimAzrayaH pratIyeta / naiva kazcidbhedavyavasthAzrayo'stIti yAvat / tathA hi-na svato bhedo'sti / sarvabuddhInAmekatvAbhyupagamAt / nApyupadhAnabhUtaviSayanAnAtvAt, tatropaghAyakasya kasyacidarthasyA bhAvAt // 249 // syAdetat -- arthazUnyatvamasiddham, tathAcoktaM kumArilena - svamAdipratyaye bAhyaM sarvathA nahi neSyate / sarvatrAlambanaM bAhyaM dezakAlAnyathAtmakam // iti tadetadAzaGkate ---- anyadezAdibhAvinya ityAdi / anyadezAdibhAvinyo vyaktayazcennibandhanam / sarvatrAlambanaM yasmAddezakAlAnyathAtmakam // 250 //

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pkhikaasmetaa| nibandhanamiti / buddhabhedavyavasthAnaM prati kAraNamityarthaH / dezakAlAvanyathAtmakAvanyaprakArau yasya tattathoktam , dezakAlAbhyAM vA'nyathA''tmA yasyeti vi. prahaH // 250 // nanvityAdinA pratividhatte / nanu taddezasambandho naiva tAsAM tathA'sti tt| . kimiti pratibhAsante tena rUpeNa tatra ca // 251 // yasminhi deze yena krameNa tAH samAropitA vyaktayastadA pratibhAsante tena dezena saMbandho naiva tAsAM dezAntarakAlAntaragatAnAM tathA tena krameNAsti, tatkimiti tena khecchAsamAropitarUpeNa pratibhAsante / na hyanyena rUpeNAnyasya pratibhAsanaM yuktamatiprasaGgAt / evaM hi sarvameva jJAnaM sarvaviSayaM prasajyeta / tatazca pratiniyatArthavyavasthoccheda eva syAt // 251 // bhavanmate hi nAkAro buddhe yastu varNyate / na vivakSitadeze ca gajayaSTyAdayaH sthitAH // 252 // kiM ca bhavato mImAMsakasya mate yo bhAsamAnaH sa AkAro na buddheH, kintvasau bAgArthasvabhAvo varNyate / AkAravAnbAyo'rtho nirAkArA buddhiriti vacanAt / yadi nAmaivaMbhUtaM tataH kimityAha-na vivakSitetyAdi / vivakSito dezo yatra tatsamAropaH kRtaH / tatazca yaddezakAlasaMbaddhAste gajAdayastaddezasaMbandhitvenaiva pratibhAseran / khavirahiNi tu dezAntare kAlAntare ca kimiti pratibhAsante / tasmAnirAlambanA evaite pratyayAH paramArthato'saGkIrNasvabhAvAzcalAtmAnazca, kAdAcitkatvAditi siddham / tatsvabhAvasya ca puMso'nityatvAnekatve ca siddhe / syAnmatam-pratyayastasya puruSasya dharmaH, tena tasya bhede'pi na puMso bhedo dharmitvAttasyeti / tadayuktam / pratyayazcaitanyaM buddhirjJAnamityanantaratvAt / na hi nAmabhedamAtreNa vastUnAM svabhAvo midyte| kiM ca nAmabhede'pi teSAM pratyayAnAM caitanyAtmakamekamanugAmirUpamiSTameva / tasya ca caitanyassAbhede pratyayAnAmapi tatsvabhAvAnAmavibhAga eva / anyathA hi viruddhadharmAdhyAsAdekAntiko bheda eva syAt / etenaiva nirAlambanapratyayapratipAdanenApratyakSatvaM buddheH pratyuktam / tathA hi-sa parisphuranAkAro na bAyo gajAdiriti sAdhitam , tatazca taM tathA parisphurantamAkAramAtmabhUtameva pratipadyamAnA buddhayaH svayaMprakAzarUpatvAt khasaMvidrUpAH sidhyanti / / 252 / /

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101 yapokam-varUpeNa yathA vahirityAdi, tadUSaNArthamatraivopacayannAha-sarvAthetyAdi / sarvArthabodharUpA ca yadi buddhiH sadA sthitA / sarvadA sarvasaMvittistakimarthaM na vidyate // 253 // yadi sarvArthabodharUpA sadA buddhiravasthitA tadA sarvadA sarvArthavedanaprasaGgaH // 253 // kathamityAha-zabdopadhAnetyAdi / zabdopadhAnA yA buddhI rsruupaadigocraa| saiva hIti na cejhedAstvayA caivopapAditAH // 254 // tathA hi-yA zabdopadhAnA-zabdaviSayA, buddhiH, saiva rasarUpAdiviSayA, nAnyA, tatazcaikArthAnubhavavelAyAmazeSArthAnubhavaprasaGgaH, tadupalambhAtmikAyA buddhaH sarvadA vyavasthitatvAt / yathoktam-'ekayA'nekavijJAne budhyeta sakRdeva tat / avizeSAtkrameNApi maabhuuttdvishesstH"||iti / na cediti / yadi yA zabdopadhAnA buddhiH saiva rasAdigocarA nAGgIkriyate, evaM sati bhedo buddhInAM bhavatA svavAcaivopapAditaH syaat||254|| yazcArya vahnidRSTAntaH so'pyasiddha iti darzayannAha-samastetyAdi / samastadAyarUpANAM na nityaM dahanAtmakaH / kRzAnurapi niHzeSamanyathA bhasmasAdbhavet // 255 // na bazeSadAhyadahanasvabhAvo dahano nityamavasthito'nyathA sakalameva dAhyaM bhasmasAvet, dahanajvAlAnuSaktadAhyavatsadAsannihitasvadAhakatvAt / na kevalaM buddhiH sarvA. thabodhakhabhAvA na bhavatItyapizabdena darzayati // 255 // yadyevaM nityadahanAtmakaH kRzAnurna bhavati, kathaM taryupanItamapyartha dahedityAhadAhyArthasavidhAvityAdi / dAvArthasannidhAveva tasya tdaahkaatmtaa| yuktA sarvArthadAho hi sakRdevaM na sajyate // 256 // evmiti| samanantaroditArthAbhyupagame sati, sarvArthadAho yugapanna sajyate-na prasajyata ityarthaH / yathoktam-yathA vA darpaNa ityAdi / tadapi darpaNAdenityaikarUpatve sati na yujyata iti darzayannAha // 156 //

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__ 103 plikaasmetH| nIlotpalAdisaMbandhAdityAdi / nIlotpalAdisambandhAdarpaNasphaTikAdayaH / tacchAyAvibhramotpAdahetavaH kSaNabhaginaH // 257 // sopadhAnetarAvastha eka eveti srvdaa| tacchAyastadviyukto vA sa dRzyetAnyathA punH|| 258 // __ sphaTikadarpaNAdiH pratikSaNadhvaMsI san nIlotpalAdisaMparkAdviparyastajJAnotpatcAvAdhipatyaM pratipadyate / anyathA-yadyakSaNikaH san chAyAM pratipadyeta, tadA ya eva sopadhAnAvasthaH sa evAnupadhAnAvasthitiriti kRtvA, nIlAdyupadhAnaviyukto'pi nIlAdicchAyaH samupalabhyeta, aparityaktapUrvarUpatvAt / yadvopadhAnAvasthAyAmapi nIlAdyA. kAraviyukto dRzyeta, pUrvarUpAvizeSAditi / etena-akSaNikapakSe sAmAnyena sarveSAmeva sphaTikadarpaNAdInAM chAyApratipattirapAstA // 257 // 258 // ___ saMprati kSaNikAkSaNikapakSayozchAyApratipattiM pratyekaM nirAkaroti-sthiratvAdityAdi / sthirtvaanirvibhaagtvaanmuurtiinaamshsthiteH| bibharti darpaNatalaM naiva cchAyAM kadAcana // 259 // sthiratvAt-akSaNikatvAt , darpaNatalaM pUrvacchAyAM bibhartIti saMbandhaH / kSaNikatve'pi nirvibhAgatvAnna bibhartIti saMbandhanIyam / tathA hi-kUpAntargatodakavahapaNatale pratibimbakamantargatamupalabhyate, na ca darpaNatalasya vibhAgaH-randhramasti, nibiDatarAvayavasannivezAt , tasmAddhAntiriyam / athavA-nirvibhAgatvaM pUrvottarAvasthAyAmanAnAtvam / atra kAraNaM sthiratvAditi / tenAyamartho bhavati / sthiratvena nivibhAgatvAt-pUrvottarAvasthArahitatvAdityarthaH / kiM ca-mUrtAnAmasahasthiteH, naiva darpaNatalaM chAyAM bibhartIti saMbadhyate / tathA hi-darpaNatale taddezAnyeva parvatAdipratibimbAnyupalabhyante, na ca mUrtAH padArthAH kadAcidekadezatAmApadyante, aikAtmyaprasaGgAt / etacca kSaNikAkSaNikatve sAdhAraNaM dUSaNam // 259 // sphaTikasyApi bhAvato nopadhAnacchAyApratipattirastIti darzayati-pArdhetyAdi / pArzvadvitayasaMsthAzca suzuklaM sphaTikopalam / samIkSyante tadeSo'pi na cchAyAM pratipasavAn // 26 //

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tattvasAhaH / tathAhi-yadaivAmataH sthitaH pratipattA japAkusumasaMparkAdraktaM sphaTikamupalabhate, tadaiva ye pArzvadvitayAvasthitAste sakalameva sphaTikopalaM suzumupalabhante, na bhaagshH| tatazca yadi chAyApratipattistasyAbhaviSyattadA puro'vasthitapuMsa iva pArzvadvitayAvasthitayorapi pratipatro raktAvabhAsA pratipattirabhaviSyat / ayaM ca kSaNikAkSaNikapakSayorapi sAdhAraNo doSaH // 260 // bhedaH pratyupadhAnaM cetyAdinA tvakSaNikatvapakSa eva doSamAha / . bhedaH pratyupadhAnaM ca sphaTikAdeH prasajyate / ... tacchAyApratipattizcettasya vidyeta tAtvikI // 261 // yadi hi paramArthataH sphaTikAderupadhAnoparAgapratipattirbhavettadA yathAkramabhAvinInAmupadhAnamupadhAnaM chAyAnAM svabhAvabhedAnnaikAtmyam / tadvattadAtmanaH sphaTikAderapyupadhAnamupadhAnaM prati--pratyupadhAnaM-bhedaH prasajyeta / yadi punardhAntiriyamityaGgIkriyate tadA'yamadoSa iti jJApanArtha tAtvikItyAha // 261 // tasmAddhAntiriyaM teSu vicitrAcintyazaktiSu / yatazcaivaM pakSadvaye'pi chAyApratipattirna yujyate tasmAddhAntiriyamiti sthitam / yadyevaM kasmAtsphaTikAdAveva sA bhrAntirbhavati na kuDyAdAvityAha-vicitrAcintyazaktidhviti / vicitrAH-nAnAprakArAH, acintyAH zaktayo yeSAM te tathoktAH / na hi bhAvAnAM zaktipratiniyamaH paryanuyogamarhati, khahetuparamparAkRtatvAttasya / bhavatAmapi cAtrAMze nAsti vivAdaH / yathoktam-'agnirdahati nAkAzaM ko'tra paryanuyujyatAm" / iti / yadyevaM buddhAvapi tarhi viSayacchAyApratipatti/ntirevAstu mAbhUcchAyApratipattirityAha na buddhau bhrAntibhAvo'pi yukto bhedaviyogataH // 262 // na buddhau bhrAntisadbhAvo yuktaH / na kevalaM chAyApratipattirna yuktetyapizabdaH / kasmAt ? bhedaviyogataH-bhedAbhAvAt / sphaTikAdiSu hi bhrAntiryuktA, tebhyo bhinAyA buddherdhAntAyAH saMbhavAt , natvevaM buddhAvaparA bhrAntirUpA buddhirasti, yasmAdekaiva buddhiriSTA / na ca svayameva vibhramarUpA jAyate dhoriti yuktaM vaktum , buddhanityatvAbhyupagamAt // 262 // .

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pkhikaasmetH| 105 yatpunarekatvanityatvasAdhanArtha tatra bodhAtmakatvena pratyabhijJAyate matirityuktaM tatrAha-abodharUpabhedaM tvityAdi / abodharUpabhedaM tu samAnaM sarvavuddhiSu / Aropya pratyabhijJAnaM nAnAtve'pi pravartate // 263 // anaikAntikametatpratyabhijJAnam , yasmAdabodharUpebhyo ghaTAdibhyo bhedam-vyAvRtti samAropya pratyabhijJAnaM sarvabuddhiSu nAnAtve satyapi pravarttamAnamaviruddhameva / avazyaM caitadvijJeyam-yannAnAtva eva sati vijAtIyavyAvRttinibandhanakRtametatpratyabhijJAnam , na punaranAnAtva eveti / tathAhi-nirAlambanAsu samAropabuddhiSvarthabhede'nupAzrite'pyapratyabhijJAnamastyeva, na hi tatraivaM bhavati, yaiva gajabuddhirAsItsaiva turaGgasyandanabuddhiriti / prasAdhitaM cAnAlambanatvamAsAM buddhInAmiti na punarucyate / tena yadutam-"na cAstyapratyabhijJAnamarthabhede'nupAzrite" iti, tadasiddhamiti grahItavyam // 263 // kiM ca-yadi nityaikarUpa AtmeSyate bhavadbhistadA sukhAdyavasthAbhedo na prApnoti / atha sukhAdyavasthAbhedo'bhyupagamyate, na tarhi nityaikarUpatvamasyAbhyupetavyam / na okasya bhedAbhedau parasparaviruddhau khabhAvau yuktAviti / etaccodyaparihArArtha yatkumArilenoktaM tattAvahUSayitumupakSipannAha-avasthAbhedabhedenetyAdi / avasthAbhedabhedena zUnyo'pyekAntataH sthite / sthirAtmani ............yatparaiH parikalpyate // 264 // avasthAnAm-sukhAdInAm , bhedaH-nAnAtvam , tena bhedaH-puruSasya nAnAtvameva, tena zUnya iti / avasthAnAnAtve'pyekakhabhAva evetyarthaH / atra kAraNamAhasthirAtmanIti / sthira:-nityaH, AtmA-khabhAvo yasyAtmanaH, sa tathoktaH / yadi vA avasthAbhedAH-avasthAvizeSAH sukhAdayaH, tebhya ekAntena bhedaHpRthagbhAvaH, tena zUnyastavyatirikto'pItyarthaH // 264 // kiM tadyatparikalpyata ityAha-sukhetyAdi / sukhaduHkhAcavasthAzca gacchannapi naro mama / caitanyadravyasattvAdirUpaM naiva vimuzcati // 265 // gacchannapIti / pratipadyamAno'pi / nara iti / AmA / sattvAdItyAdizabdena zeyatvaprameyatvakartRtvabhoktRtvAdisAmAnyadharmaparigrahaH / / 265 // 14

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106 tsvsnggrhH| nApi vizeSadharmasyApyatyantasamuccheda iti darzayannAhana cetyAdi / na cAvasthAntarotpAde pUrvA'tyantaM vinazyati / uttarAnuguNArthaM tu sAmAnyAtmani lIyate // 266 // pUrveti / sukhAdyavasthA / yadyevaM sukhAdyavasthAyAmapi duHkhAvasthA kiM na saMvedyata ityAha-uttarAnuguNArthamityAdi / svarUpeNaiva hi sthitAyAM sukhAvasthAyAM nottarA duHkhAvasthA bhavatItyataH sA lIyamAnA sAmAnyAlani sarvAvasthAnugAmini caitanyadravyatvAdilakSaNe uttaraduHkhAvasthotpAdAnuguNA bhavatIti tadartha sA tatra liiyte||266|| yadyevamavasthAntaravatsAmAnyAtmanyapi layo'vasthAnAmayukto virodhAdityAzayAhasvarUpeNa hiityaadi| kharUpeNa yavasthAnAmanyonyasya virodhitaa| aviruddhastu sarvAsu sAmAnyAtmA pratIyate // 267 // khena sukhAdirUpeNAvasthAnAM parasparaM virodhAdanyonyaM layo na yuktaH, avasthAmtare tu sAmAnyAtmani laye ko virodho yenAsau tatra na bhavet , tathA hyasau sAmAnyAtmA sarvAvasthAsvaviruddho'nuyAyI dRzyate / sarvasyAmavasthAyAM caitanyAdInAmupalambhAt // 267 // tatretyAdinA prtividhtte| tatra no cevasthAnAmekAntena vibhinntaa| puruSAttayayotpAde syAtAmasyApi tau tathA // 268 // yadi hi puruSAdavasthAnAmekAntena bhedo neSyate, tadA tadvyayotpAde-tAsAmavasthAnAM vyayotpAde sati, asyApi puMsastau vyayotpAdau syAtAm / ekAnteneti vacanaM kathaMcidapyavyatireke'vasthAvadudayavyayaprasaGgo durvAra iti jJApanArtham / prayogaH-yo yadavyatiriktastasya tadutpAdavinAze satyutpAdavinAzau bhavataH, yathA teSAmeva sukhAdInAM svarUpasya / sukhAdyavyatiriktasvabhAvazca puruSa iti svabhAvahetuH // 268 // na cAyamanaikAntiko heturityAdarzayannAha-viruddhetyAdi / viruddhadharmasaGge tu bheda ekAntiko bhavet / puMsAmiva khabhAvena pratikhaM niyatena te // 269 // yadi savasthAnAmevotpAdavyayau na puruSasyetyevamutpAdAnutpAdalakSaNo viruddhadharmasa

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plikaasmetH| jo'bhyupagamyate, tadA bhedaprasaGgaH, yathA puMsAM bahUnAM parasparaM prativaM niyatena-pratyAtmaniyatena svabhAvena parasparato bhedaH / etAvanmAtranibandhanatvAkhUdagyavahArasyeti bhAvaH / puMsAmapi vastvAdirUpeNa parasparato bhedo nAstItyataH sAdhyavikalatAnivRtsyartha pratisvaM . niyatenetyuktam / pratyAtmaniyataM rUpameSAmekAntena bhinnam , anyathA'nubhavasmaraNA dInAM pratiniyamAbhAvAdyavasthAsaGkaraH syAt / prayogaH-yadyadekayogakSemaM na bhavati na tattena sahAbhedi, yathA pumAMsaH parasparaM pratyAtmaniyatena rUpeNa bhinnayogakSemAH / naikayogakSemAzca sukhAdyavasthAH puMsA saheti vyApakAnupalabdheH // 269 // __ yathoktam-na cAyamavasthAntarotpAde pUrvA'tyantaM vinazyatIti tatrAha-svarUpe. gaivetyAdi / kharUpeNaiva lIyante yadyavasthAzca puMsi vH| duHkhAcapyanubhUyata tatsukhAdisamudbhave // 270 / / avasthA hi sAmAnyAtmani lIyamAnAH svarUpeNaiva vA lIyeran , pararUpeNa vA / yadyAyaH pakSaH, tadA sukhAdisamudbhave'pi-sukhAdyavasthAnubhave'pi, tahuHkhamapyanubhUyeta upalabdhilakSaNaprAptatvAt / / 270 // atha pararUpeNeti pakSaH, tatrAha-na cetyAdi / . na caanyruupsngkaantaavnysngkraanti(smbhvH)| tAdAtmyena ca saGkrAntirityAtmodayavAnbhavet // 271 // kiM ca puMsi sukhAdInAM saMkrAntistAdAtmyenaiveSTA / tatazca duHkhAdivattavyatirekAdAtmA-puruSa udayavAn-utpattimAn bhavet / / 271 // yaJcoktam-'na ca kartRtvabhoktRtve puMso'vasthA samAzrite" iti tatrAhayadIyAdi / yadi kartRvabhoktRtve naivAvasthAM smaashrite| tadavasthAvatastatvAnna kartRtvAdisaMbhavaH // 272 // yadi hi pumAMsamevAzritaM kartRtvAdi syAttadatyaktapUrvarUpasyAtmano na saMbhavet / prayogaH-yo'parityaktAkaJabhokavasthaH sa na karoti na cApi bhute, yathA''kAzam, aparityaktAkarSabhokavasthazca sarvadA puruSa iti vyApakaviruddhopalabdhiH / / 272 // yAdava

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108 tattvasaGgrahaH / "buddhijanmani puMsazca vikRtiryacaniyatA / athAvikRtirAtmAkhyaH pramAteti na yujyate" iti yadetadAcAryadiGnAgapAdairuktaM tatra kumArilenoktam-"nAnityazabdavAcyatvamAtmano vinivAryate / vikriyAmAtravAcitvAttavyucchedo'sya tAvatA" // iti tadatra nigamanavyAjena dossmaah-tdityaadi| tannityazabdavAcyatvaM nAtmano vinivAryate / kharUpavikriyAvattvAyucchedastasya vidyate // 273 // tat-tasmAt , nityazabdavAcyatvaM na vAryate'smAmiH, khopAdAnapurassarasya pratikSaNadhvaMsinazcaitanyasyA''saMsAramavicchedAt / kintu svarUpasya-vabhAvasya, vikriyAvatvAt-niyamena pUrvasvabhAvaparityAgAt, svabhAvAntaraprAdurbhAvazceti, vyucchedaH vinAzo'sya sphuTataramevA''sajyate // 273 // yazcApi sarpAdidRSTAnta upAttaH sa nityaikarUpo na sidhyatIti drshynnaahso'piityaadi| so'pi kssnnbhnggitvaatkauttilyaadiinprpdyte| . sthirarUpe tu puMsIva nAvasthAntarasaGgatiH // 274 // yathaiva hi puMsi sthiraikarUpatvAdavasthAntarasaMbhavo na yuktastathA sarpasyApi / yadA'nukSaNabhaGgitA'sya bhavettadA yukto'vasthAntarasaMbhavaH, svabhAvAntarodayalakSaNatvAdavasthAntaraprAdurbhAvasya / / 274 // __yaJcoktamahaM vegrItyahambuddhi tAraM pratipadyata iti tadasiddhamiti darzayannAhanirAlambana evaaymityaadi| . nirAlambana evAyamahaGkAraH pravartate / - anAdisattvagvIjaprabhAvAtkacideva hi // 275 // na hyasyAhakArasya paramArthataH kiMcidAlambanamasti yenAsya viSayo jJAtA syAt / yadyevaM kimasyotpatternibandhanamityAha-anAdItyAdi / sattvahak-satkAyadRSTiH, tasyA bIjam-vAsanAzaktirityarthaH / anAdi ca tatsattvadRgvIjaM ceti vigrahaH / tasya prabhAvaH-Adhipatyam / kvcideveti| adhyAtmaniyata eva SaDAyatane // 27 // atha sarvatra kasmAna pravartata ityAha-kecideva hItyAdi / kecideva hi saMskArAstadrUpAdhyavasAyini / avetyaM (AdhipatyaM?) prapadyante tanna sarvatra vartate // 276 //

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plikaasmetH| 109 tadrUpAdhyavasAyinIti / puurvottrkaalaanuyaayijnyaatRruupaadhyvsaayinyhkaare| na sarvatreti / santAnAntare ghaTAdau // 276 // tulyaH paryanuyogo'yamanyathA puruSe'pi vH| tacchaktibhedasadbhAvAtsarvameva nirAkulam / / 277 // kiM cAlAlambanatve'pyahaGkArasya, tulyaH paryanuyogaH kimityAtmAntare'pi na pravartata iti / zaktipratiniyamAnvamiti cet, yadyevamasmAkamapi zaktiniyamAtkacidevAdhyAtmike vastuni pravarttate, na sarvatreti vyavasthAnaM sarvameva nirAkulam // 277 / / syAdetat-bhavatve(ta)vyavasthAnam, kintu nirAlambanatvamasya kathaM siddhamityAha-nityetyAdi / nityAlambanapakSe tu srvaahtysttH| sakRdeva prasUyerana zaktahetuvyavasthiteH // 278 // anityAlambanatve'pi spaSTAbhAH syustataH pare / AlambanArthasadbhAvaM vyartha paryanuyuJjate // 279 // tathA hyasyAlambanaM bhavannityaM vA bhavedanityaM vaa| yadi nityam , tadA sarvA ahakRtayaH-ahaGkArA yugapadbhaveyuravikalakAraNatvAt / na hyakAraNamAlambanaM yuktamatiprasaGgAt / na cApi zaktasya kAraNasya sahakArikAraNApekSA bhavatItyasakRJcarvitametat / na caika evAyamahaGkAra iti zakyaM vaktum , kAdAcitkatayA'nekatvasiddheH / tathA higADhavApamadamUrchAsu nAhaGkAraH saMvedyate, punaranyadA ca saMvedyata iti siddhamasya sarvadA'nupalambhAtkAdAcitkatvam / kAdAcitkatvAccAnekatvamapi siddhamiti sarvA ahaGkRtayastAvamAtrabhAvinyo yugapatprasUyeran / athAnityamAlambanamiti pakSaH, tadA cakSurAdivijJAnavatsphuTatarapratibhAsAH sarvA ahaMkRtayaH prasajyeran / sAkSAdvastuskhalakSaNaprAhitvAt / tataH tasmAt , pare tIthikAH kumArilaprabhRtayo vyarthamevAsyAlambanaM paryanuyujate / tasyAjJAnalakSaNaH ko nu viSayaH parikalpita ityAdi // 278 // 279 // tatra yaduktamanAlambana evAyamahaGkAro'nAdisatkAyadRSTivAsanAbalAddhAntaH pravartata iti / atra kumArilenoktaM dUSaNamAzaGkate-jJAtarItyAdi / jJAtari pratyabhijJAnaM vAsanA kartumarhati / nAtaminsa iti prajJAM na basau bhrAntikAraNam // 280 //

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tttvsmrhH| tanAhaMpratyayo bhrAntiriSTazcevAyavarjanAt / vAsanA hi jJAtRviSayAM pratyabhijJAM kartumarhati / na punaratasmin-ajJAtari, saH-zAtA, iti prajJAm-jJAnaM vAsanA kartumarhatIti sNbndhH| kasmAt ? na pasau bhrAntikAraNam , api tu yathA'nubhUtArthaviSayamevAsau jJAnaM janayati na bhraantmityrthH| tasmAdayamahakAro vAsanAta utpadyamAnatvAt bAdhakapramANAbhAvAca na bhrAnto yukta iti / cecchabdo bhinnakramo bAdhavarjanAdityasyAnantaraM draSTavyaH // 280 // = // netyAdinA prtividhtte| nAnantaroktayA yuttayA tasya bAghopadarzanAt // 281 // anantaroktA yuktirnityAlambanapakSe vityAdiH // 281 // yaJcoktam-na vAsanA bhrAntikAraNamiti tadanaikAntikamiti darzayannAhaIzvarAdiSvityAdi / IzvarAdiSu bhaktAnAM tddetutvaadivibhrmaaH| . vAsanAmAtrabhAvAca jAyante vividhAH katham // 282 // nirAlambanatA caivamahaGkAre yadA sthitaa| tannAhaMpratyayamAthe jJAtA kazcana vidyate // 283 // tataH sarvapramANeSu na dRSTAnto'sti siddhibhAk / hetavazvAzrayAsiddhA yathAyogamudAhRtAH // 284 // mImAMsaparikalpitAtmaparIkSA / yadi hi vAsanA bhrAntikAraNaM na bhavettadAnImIzvaraH sarvotpattimatAM hetuH sajJo nityabuddhisamAzraya ityAdayo vibhramAH kathamiva vAsanAmAtrasaMbhavAdudbhaveyuH / tathA hi kumArilenApIzvarAdirjagataH kartA pratiSiddha eva / vAsanAmAtrabhAvAceti mAtragrahaNaM tathAbhUtAlambanArthavyavacchedArtham / tasmAdahaGkArasya nirAlambanatvAnna ta. drAyo jJAtA kazcitprasiddho'stIti na tasmAdAtmA sidhyatIti / yaca vyatItAhaMkRtiprAya ityAdinityasAdhanamuktam , tatrAha-tadityAdi / kshcneti| nityo'nityo vA jJAtA dRSTAntadharmI nAstIyasiddho dRSTAntaH / tathA hi-prathamadvitIyayoH prayogayoIrmyasiddhidRSTAntadoSaH, idAnIMtanasya bastanasya cAhaMpratyayagamyasya jJAtuH kasyacidabhAvAt / tRtIye tu prayoge ekabuddhivaditi dRSTAntaH sAdhyasAdhanavikalaH / amima 0 .

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pvikaasmetH| 111 tAyA ekabuddherekasantAnasaMbaddhajJAtrahaMpratyayatvasya ekaviSayatvasya cAsiddhatvAt / ato dharmadvayAsiddhimukhenAsyApyasiddhatvamuktam / yathAyogamudAhRtA iti / udAhRtAHpUrvamupanyastA ye hetavaH, yathAyogam-yathAsaMbhavam / AzrayAsiddha iti / tathA hi-prathamadvitIyayoH prayogayorye hetavasta AzrayAsiddhAH, ahaMpratyayagrAhyasya kasyacidapi dharmiNo jJAturasiddhatvAt / tRtIye tu prayoge naashryaasiddhiH| pratyayAnAM dharmiNAM siddhatvAt / kintu teSAmekasantAnasaMbaddhajJAtRvizeSaNamasiddham / nirAlamba. natvasya prasiddhatvAt / ato yathAyogamityuktam // 282 // 283 // 284 // iti miimaaNskpriklpitaatmpriikssaa| sAMprataM sAMkhyaparikalpitAlanirAkaraNArthamAha-caitanyamityAdi / caitanyamanye manyante bhinnaM buddhikhruuptH| Atmanazca nijaM rUpaM caitanyaM kalpayanti te // 285 / / pradhAnenopanItaM ca phalaM bhute sa kevalam / kartRtvaM naiva tasyAsti prakRtereva tanmatam // 286 // anya iti / sAMkhyAH / te hi buddhivyatiriktaM caitanyamAtmano nijaM rUpaM kalpayanti / yato buddhiH pradhAnasvabhAvA, caitanyaM tu puruSasyaiva svarUpamiti teSAM samayaH / sa ca puruSaH zubhAzubhakarmaphalasya pradhAnopanItasya bhoktA, na tu karmaNAM kartA, prakRterevAzeSajagatpariNatirUpAyAH kartRtvasyeSTatvAt / atra ca pramANayanti yatsaMghAtarUpaM vastu tatparArtha dRSTam , tadyathA zayanAdi, saMghAtarUpAzca cakSurAdaya iti svabhAvahetuH / yacAsau paraH sa sAmarthyAdAtmeti siddham / iti parasya bhAvaH // 285 // // 286 // tatrApItyAdinA pratijJArtha tAvaDUSayati / tatrApi rUpazabdAdicetasAM vedyate katham / - suvyaktaM bhedavadrUpamekA cecetaneSyate // 287 // tathA hi-caitanyaM puruSasya nijaM rUpamiti bruvatA caitanyaM nityaikarUpamiti pratijJAtaM bhavati, nityaikarUpAtpuruSAttasyAvyatiriktatvAt / etacca pratyakSaviruddham , yato rUpazabdAdicetaso suvyaktam-phuTatarameva, khasaMvidA, bhedavadrUpam-bhinmasvabhAvaH, vedyate / tabaikatve sati cetanAyA nopapadyate // 287 //

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113 tttvsttrhH| abhyupagamavirodhaM ca darzayannAha-ekarUpetyAdi / ekarUpe ca caitanye sarvakAlamavasthite / nAnAvidhArthabhoktRtvaM kathaM nAmopapadyate // 288 // ekarUpazcAtmA, atha ca nAnAvidhasyArthasya bhokteti, parasparaviruddham / abhokavasthAnirviziSTatvAt // 288 // didRkSAdiyogAdavirodha iti cedAha-netyAdi / na didRkSAdayo bhinnAstasya bhoganibandhanam / bhavanti hi tathA bhAve pumAnutpattimAnbhavet // 289 // yadi rUpAdiSu didRkSAzuzrUSAdayastasya parasparato minnA bhoganibandhanatvenopakalpitAste'pyasyAtmano na bhavanti na jAyante / yadi hi jAyeraMstadA, tathAbhedena, bhAve-jAtau satyAm , pumAnutpattimAnbhavet / didRkSAdivattavyatirekAt / / 289 // etadeva vyaktIkurvannAha-caitanyavyatiriktaM hItyAdi / caitanyavyatiriktaM hi na didRkSAdi vidyate / tasyodayavyayAveze durvAraH puruSe'pyasau // 29 // vyatireke hi tasya ta iti saMbandhAnupapattiH / upakArasya saMbandhanibandhanasyAbhAvAt / asAviti / udayavyayasamAvezaH / prayogaH yasya sadbhAvavyavasthAnibandhanaM nAsti, nAsau prekSAvatA tadbhAvena vyavasthApyaH, yathA''kAzaM mUrttatvena / nAsti ca bhoktRvyavasthAnibandhanaM puruSAdikSAdIti kAraNAnupalabdheH / na cAyamasiddho heturiti pratipAditam // 290 // itazca kartRtvAbhAvAdbhoktRtvamapi tasya na yuktamiti darzayati-zubhAzubhaM cetyAdi / zubhAzubhaM ca karmAsti naiva cedAtmanA kRtam / tadeSa bhogabhedo'sya kutaH samupajAyate // 291 // na hyakRtasya karmaNaH kazcitphalamupabhuGkte, akRtAbhyAgamAdidoSaprasaGgAt // 291 // ana parasyottaramAzaGkate-abhilASAnurUpeNetyAdi / abhilASAnurUpeNa prakRtizcetprayacchati / paGgvandhavaddhi saMbandhastayoreSa vyavasthitaH // 292 //

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plikaasmetH| yadyapi puruSaH karmaNAM karttA na bhavati, tathA'pi prakRtirasya yathA'bhilaSitamarthamupanayati, tamasau bhuta ityadoSaH / nanu prakRtiracetanA satI kathaM zubhAdikarmaNAM kI bhavati yenAsau yathA'bhimataM karmaphalaM puruSasya sampAdayatItyAha-panavandhavaddhItyAdi / yathA kilAndhasya cakSuSmatpuruSasaMbandhAdartheSu pravRttirbhavati, tathA mahadAdikaM liGga cetanapuruSasaMparkAzcatanAvadiva dharmAdiSu kAryeSvadhyavasAyaM karotItyadoSaH / tathA coktam- "puruSasya darzanArtha kaivalyArtha tathA pradhAnasya / pamvandhavadubhayorapi saMyogastatkRtaH sargaH" iti // 292 // yadyevamityAdinA pratividhatte / yadyevamiSTavAJchAyAM satyAmapi na siddhayati / kimiti prakRti va kizcidanyadapekSate // 293 // yadi hi prakRtirakRtasyApi karmaNaH phalamabhilaSitamupanayatIti syAttadA sarvadaive. STavAJchAyAM sarvasya puMso'milaSito'rthaH kimiti na siddhyet / syAnmatam-tatkAraNasya dharmasyAbhAvAnna siddhyatIti, Aha-prakRti vetyAdi / prakRtehi dharmaH kAryam , sa ca tadavyatiriktatvAtsadaivAstIti bhavedevAmimataM phalam / tathA hietadeva sarva yaduta prakRtipuruSau, tau ca sadA sannihitAviti / ato nityameva phalaM bhavet / kiM ca yadyamilaSitamartha prakRtiH prayacchati tadA'niSTaM kimiti prayacchet , na hyaniSTaM kazcidamilaSati // 293 // ___ api ca / yadi nAma prakRtirasyArthamupanayati, tathA'pi bhoktRtvamasyAyuktamavikAritvAditi darzayati-arthopabhogakAle cetyAdi / arthopabhogakAle ca yadi naivAsya vikriyaa| naiva bhoktRtvamasya syAtmakRtizyopakAriNI // 294 // vikriyAyAzca sadbhAve nityatvamavahIyate / anyathAtvaM vikAro hi tAdavasthye ca tatkatham // 295 // yadi hi sukhaduHkhAdinA''hAdaparitApAdirUpAM vikRti nopanIyate tadA''kAzabadabhoktRtvameva syAt / prakRtizcopakAriNI na syAditi sNbndhH| avikRtAtmanyupakArasya kartumazakyatvAt / atha vikAritvamasyAbhyupagamyate, tadA nityatvahAniprasanaH / yato'tAdavasthyamevAnityatAM bruumH| tacca vikAritve satyastIti kathamasya nityatA sAt / vAdavasthyarUpatvAnityatvasya // 294 // 295 //

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tattvasaGgrahaH / syAnmatamityAdinA paramatenAnyathA bhoktRtvamAzaGkate / svAnmataM viSayAkArA buddhirAdau vivarttate / tayA vyavasitaM cArtha puruSaH pratipadyate // 296 // pratibimbodayadvArA caivamasyopabhoktRtA / na jahAti svarUpaM tu puruSo'yaM kadAcana // 297 // na hi vikArApattyA bhoktRtvamasyeSTam, kiM tarhi ? buddhyavasitasyArthasya pratibimbodayanyAyena / tathA hi -- buddhidarpaNArUDhamarthapratibimbakaM dvitIyadarpaNakalpe puMsi saMkrAmati tadevAsya bhoktRtvam, na tu vikArApattiH / na ca pratibimbamAtrasaMkrAntAvapi puruSaH svarUpaM jahAti, darpaNavattadavasthatvAt / ato yadabhovasthAnirviziSTaM (tadabhoktR,) ityatra prayoge'naikAntikatA hetoH // 296 // 297 // 114 ucyata ityAdinA pratividhatte / ucyate pratibimbasya tAdAtmyena samudbhave / tadevodayayogitvaM vibhede tu na bhoktRtA // 298 // yattadbuddhidarpaNArUDhamarthapratibimbakaM dvitIyadarpaNakalpe puMsi saMkrAmatItISyate, tadyadi puruSAdavyatiriktam, tadA tadevAnantaroktamudayavyayayogitvaM prasajyate / udayavyayayogipratibimbarUpavattadvyatirekAt / atha vyatiriktamiti pakSastadA bhoktRtA na prApnoti, abhokavasthAto vizeSasya kasyacidabhAvAt / na cApyarthapratibimbena saha puMsaH saMbandhAdbhoktRtvaM yuktam, parasparamanupakArakayoH saMbandhAsiddheH // 298 // didRkSAyAnukUlyena pradhAnaM saMpravarttate / vicitraracanAbhede kathaM vA'cetanAtmakam // 299 // kiM ca yadi pradhAnaM puruSasya didRkSAdi jAnIyAt, tadAnukUlyena tasya puruSasyArthaM prati pravRttiryuktA yAvatA jaDarUpatvAtsatyapi cetanAvatA saMbandhe paGvandhavat pravRttirna yuktA / tathA hi-andho yadi nAma mArga nopalabhate, tathA'pyasau paGgovivakSAM cetayatyeva tasya cetanAvattvAt / na caivaM pradhAnaM puruSasya didRkSAdi vetti, tasyAcetanAtmakatvena jaDarUpatvAt / na cApi tayoH parasparamanupakAriNoH pavandhavatsaMbandho'sti // 299 // ng nAma prajAnAti pradhAnaM vyaJjanAdikam / bhoktuM ca na vijAnAti kimayuktamataH param // 300 // "

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paJjikAsametaH / atha puruSasya didRkSAdi vetti pradhAnamitISyate / tathA ca sati bhoktRtvamapyasya prasajyeta / yo hi nAma kartuM vijAnAti sa kathaM bhoktumapi na jAnIyAt / tasmAtkartu jAnAti na bhoktumityataH paraM kimayuktamasti naiva kiMcidityarthaH / na hi sUpakAro vyaJjanAdeH karttA tadbhoktuM na vijAnAtIti / atretizabdo'bhyAhAyaH // 300 // buddhimattvAdityAdinA parasyottaramAzaGkate / buddhimattvAtpradhAnasya sarvamasyAvirodhi cet / buddhimattvena tu prAptaM caitanyaM puruSeSviva // 309 // buddhiradhyavasAyo hi saMvitsaMvedanaM tathA / saMvittivetanA ceti sarva caitanyavAcakam // 302 // sarvamiti / didRkSAdyAnukUlyena pravarttanam / asyeti / pradhAnasya / etaduktaM bhavatiyadi nAma pradhAnaM cidrUpaM na bhavati tathA'pi buddhyA'dhyavasAyalakSaNayA yuktatvAtpuruSagataM didRkSAdi parijJAya pravarttiSyata ityataH sarvamavirodhIti / atrottaramAha - buddhimattvenetyAdi / yadi hi pradhAnasya buddhimattvamaGgIkriyate tadA'sya puruSavaJcaitanyavattvaprasaGgaH / buddhyAdInAM caitanyaparyAyatvAt / tathA hi-yatprakAzAtmatayA svasaMviditarUpaM paranirapekSameva prakAzate tacaitanyamucyate, tattvaM buddherapyastIti kimiti sA cidrUpA na bhavet / na cApi buddhivyatirekeNAparaM cidrUpamupalakSayAmaH / yena tadvyatiriktasya puruSasya siddhirbhavet // 302 // 302 // 115 atra parazcidrUpAdbuddherbhedaprasAdhanAyAha - acetanAtmikA buddhirityAdi / acetanAtmikA buddhiH zabdagandharasAdivat / utpattimattvanAzitvahetubhyAmiti cenmatam // 303 // prayogaH ---- yadyadutpattimattvanAzitvAdidharmayogi, tattadacetanam, yathA rasAdayaH, tathA ca buddhiriti svabhAvahetuH // 303 // naitAvityAdinA pratividhatte / naitau hetU dvayoH siddhau khatako sAdhane mate / na viparyayabAdhA'sti prasaGgo'pyabhidhitsite // 304 // kadAcididaM svAtacyeNa sAdhanaM syAtprasaGgasAdhanaM vA / yadi svAtatryeNa tadA'nyatarAsiddho hetuH / tathA hi-- yathAvidhamutpattimattvamaMpUrvotpAdalakSaNaM nAzitvaM vA'tyantasa

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tttvsnggrhH| mucchedAtmakaM bauddhasya prasiddhaM na tathAvidhaM bhavataH sAyasya / tayoH pariNAmatirodhAnarUpatvena bhavadbhiraGgIkaraNAt / yathA ca bhavatastathA na bauddhasya siddhamiyanyatarAsiddho hetuH| na ca zabdamAtrasya siddhau hetusiddhiH, vastuno hi vastusiddharvastuna eva hetutvAt / yathoktam- "tasyaiva vyabhicArAdau zabde'jyavyabhicAriNi / doSavatsAdhanaM zeyaM vastuno vastusiddhitaH" // iti / atha prasaGgasAdhanamitipakSastathA'pi sAdhyaviparyaye bAdhakapramANAnupadarzanAdanaikAntikatA hetvoH / ko patra pratibandho yacaitanyasyotpattimattvanAzitvAbhyAM na bhavitavyamiti / yA'pIyaM kalpanA, "vatsavivRddhinimittaM kSIrasya yathA pravRttirajJasya / puruSavimokSanimittaM tathA pravRttiH pradhAnas"ti / sA'pyakalpanaiva / na hi kSIraM svAtavyeNa vatsavivRddhinimittaM pravarttate / kiM tarhi ? pratiniyatebhyaH kAdAcitkebhyaH svahetupratyayebhyaH smutpdyte| taccotpannaM sadvatsavivRddhenimittatAM yAtItyajJamapi pravartata iti nirdizyate / na caivaM pradhAnasya prvRttiyuktaa| tathA hi-nityatvAttadanyahetvabhAvAca na tAvatkAdAcitkakAraNasaMnidhAnAyattA tasya kAdAcitkI zaktiyuktA / nApi svAbhAvikI, sadA saMnihitAvikalakAraNatvena sarvasyAbhyudayaniHzreyasalakSaNasya puruSArthasya yugapadutpattiprasaGgAt / / 304 // athA'pi syAdbhavatu buddhicaitanyayorabhedastathA'pyAtmatvamasyApratiSiddhamevetyAhacaitanye ityaadi| caitanye cAtmazabdasya niveze'pi na naH ksstiH| nityatvaM tasya duHsAdhyamakSyAdeH saphalatvataH // 305 // akSyAMcaphalaM tu syAcaitanyaM zAzvataM yadi / na bhavedindhanenArthoM yadi syAcchAzvato'nalaH // 306 // na hyAtmazabdanivezanamAtramasmAbhizcaitanye pratiSidhyate, kiM tarhi ? yastatra nityatvalakSaNaH samAropito dharmaH sa niSidhyate / kasmAt ? akSyAlokamanaskArAdeH sAphalyAt / anyathA yadi zAzvataM nityaM caitanyaM syAttadA'kSyAdi viphalameva syAt / tadutpattyarthatvAtteSAm / nityasya cotpattyasaMbhavAt / atraiva dRSTAntamAha-na bhavedityAdi / yadi zAzvato vahirbhavettadA naiva jano'nalArthamindhanamupAdadIta tasmAnna nityaikarUpaM caitanyaM yuktam // 305 // 306 // __yatsaMghAtarUpaM tatparArtha dRSTamityAdi / tatra ko'sau paro'bhipreta iti nirUpayamAha-pArArthyamityAdi /

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pvikaasmetH| pArAyaM cakSurAdInAM yatpunaH pratipAdyate / zayyAzanAdivattena saMghAtatvena hetunA // 307 // AdheyAtizayArthatvaM yadyeSAmupapAdyate / iSTasiddhiryadiSTAste'smAbhirjJAnopakAriNaH // 308 // avikAryupakArikhasAdhane saadhyshuunytaa| dRSTAntasya calasyaiva yuktAste'pyupakAriNaH // 309 // sAmAnyena tu pArAyaM yadyeSAM saMprasAdhyate / tathA'pi sAdhanaM vyartha siddhAzcittopayoginaH // 310 // iti kApilakalpitAtmaparIkSA / AdheyAtizayo vA paro'bhipreto bhavet , yadvA'nAdheyAtizayarUpatvAdavikArI, atha vA sAmAnyena pArArthyamAtramavicAritaramaNIyaM sAdhyata iti trayo vikalpAH / tatra prathamapakSe siddhasAdhyatA, yataste cakSurAdayo'smAbhirvijJAnopakAriNa iSTAH / "cakSuH pratItya rUpANi cotpadyate taccakSurvijJAnam , yAvatkAyaM pratItya spraSTavyAni yo(co?)tpadyate kAyavijJAna"miti vacanAt / atha dvitIyaH pakSastadA viruddhatA hetorityAdarzayannAha-avikAryupakAritvetyAdi / avikAriNo nityasyopakAritvamavikAryupakAritvam , tasya cakSurAdInAM sAdhane sati dRSTAnte sAdhyaviparyayeNaiva heto AptatvAdviruddhatA, yataste zayanAdayazcalasyAnityasyaivopakAriNo yuktAH, avikAriNyatizayasyAdhAtumazakyatvAt / atha sAmAnyenAdheyAtizayAdivikalpamapAsya pArAya'mAnaM sAdhyata iti tRtIyaH pakSaH, tadA'pi siddhasAdhyatA, cittopakAritvena cakSurAdInAmiSTatvAt / atha cittamapi sAdhyadharmitvenAbhyupagamyate yathA naiyAyikairabhyupagatam / evamapi bhavatAM neSTasiddhiH, cittavyatirekeNA''tmano'niSTatvAt / nApi naiyAyikAnAmamimatArthasiddhiH, parasparopakAritvena cakSurAdInAM paropakAritvasyeSTatvAt / pArAvAravadApekSikatvAtparatvasya / cittasya cAnekakAraNakRtopakAropagraheNo. tpatteH saMghAtatvaM kalpitamastyeveti hetorapi nA(na?)siddhiH // 307 // 308 // // 309 // 310 // iti kaapilklpitaatmpriikssaa|

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118 tttvsnggrhH| digambaraparikalpitAtmapratiSedhArthamAha-jaiminIyA ivetyAdi / jaiminIyA iva prAhu nAzcillakSaNaM naram / dravyaparyAyarUpeNa vyAvRttyanugamAtmakam // 311 // jainA iti / digambarAsta evaM prAhuH / cillakSaNa evAtmA sa ca dravyarUpeNa sarvAvasthAsvaminnatvAdanugamAtmakaH, paryAyarUpeNa tu pratyavasthaM bhinnatvAdyAvRttyAtmakaH / etaca pratyakSata eva siddhamAtmano dvairupyamiti na pramANAntarataH prasAdhyam / tathA hi-sukhAdyavasthAbhede'pi yadavasthAt sarvAvasthAsu caitanyamupalabhyate tadravyam / paryAyastu kramabhAvinaH sukhaadyvsthaabhedaaH| te ca pratyakSata eva siddhA iti parasya bhAvaH // 311 // tatrApItyAdinA prtividhtte| tatrApyavikRtaM dravyaM paryAyairyadi saGgatam / na vizeSo'sti tasyeti pariNAmi na tadbhavet // 312 // atra pakSadvayam-yattazcaitanyAtmakaM dravyaM tatparyAyaiH saMbadhyamAnaM kadAcidavikRtamatyaktapaurastyacaitanyAdirUpaM satsaMbadhyate, yadvA parityaktapUrvarUpam / tatra yadyanantaraH pakSastadA nityatvahAniprasaGgaH, avasthAtuH kasyacidapyabhAvAt / athAvikRtamiti prathamapakSastadA pUrvottarayoravasthayorna vizeSaH-anyathAtvam, astIti pariNAmi tacaitanyaM na bhavet-na prApnoti / anyathAtvalakSaNatvAtpariNAmasya / iSTaM ca pariNAmi / prayogaH yatpUrvottarAvasthAsu na viziSyate tatpariNAmi na bhavati yathAkAzam , na viziSyate ca caitanyaM sarvAvasthAsviti vyApakAnupalabdheH // 312 // dezakAlasvabhAvAnAmityAdinA hetoH paramatenAsiddhimAzaGkate / dezakAlakhabhAvAnAmabhedAdekatocyate / saGkhyAlakSaNasaMjJArthabhedAr3hedastu varNyate // 313 // rUpAdayo ghaTazceti sngkhyaasNjnyaavibheditaa| kAryAnuvRttivyAvRttI lakSaNArthavibheditA // 314 // dravyaparyAyayorevaM naikAntenAvizeSavat / dravyaM paryAyarUpeNa vizeSaM yAti ce(kha)yam // 315 // tathA hi-yadyekAntena paryAyebhyo dravyaM vyatireki bhavettadA syAttasyA vizeSaH,

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pkhikaasmetH| 119 yAvatA dezakAlakhamAvAbhedAvyaparyAyayoraikyamiSTam / sayAdibhedAttu bhedaH / tatra saGkhyA, ekatvabahutvAdi / tathA hi-dravyamekasaGkhyAyuktam , paryAyAstu sukhaadyoneksngkhyaavishissttaaH| lakSaNamapi minnam / yato'nuvRttilakSaNaM dravyam , paryAyAstu vyAvRttilakSaNAH, saMjJA-nAma, artha:-kAryam / tathA coktam-dezakAlakhabhAvAbhedAdabhedo dharmadharmiNoH, saGkhyAsaMjJAlakSaNakAryabhedAttu bhedaH, tadyathA ghaTasya rUpAdInAM ceti / tathA hi-ghaTatadrUpAdInAM dezAdimirabhedaH, ya eva hi dezakAlasvabhAvazca ghaTasya sa eva rUpAdInAm , saGkhyAdimizca ghaTAtteSAM bhedaH / tathA hyeko ghaTo bahavastu rUpAdaya iti sngkhyaabhedH| ghaTo rUpAdaya iti ca saMjJAbhedaH / anuvRttilakSaNaM ghaTAdidravyaM vyAvRttilakSaNAstu rUpAdayaH paryAyA iti lakSaNabhedaH / ghaTenodakAharaNaM kArya kriyate rUpAdimistu vanarAgAdIti kAryabhedaH / evamAtmadravye'pi caitanyAtmake sukhaduHkhAdiSu paryAyeSu cohyam / kAryabhedastu tatraivaM boddhavyaH-caitanyenArthAnubhavaH kriyate, sukhAdimistu pIDAnugrahAdIti / tadetaddarzayati rUpAdaya ityAdi / saGkhyA saMjJAvibhediteti / dravyaparyAyayoriti vakSyamANaM saMbadhyate / kAryAnuvRttivyAvR. ttI lakSaNArthavibhediteti / yathAyogaM sNbndhH| kAryabhedo'rthavibheditA, anuvRttivyAvRttIlakSaNavibhediteti saMbandhaH / dravyaparyAyayorityatra chedaH / evamityAdinA hetorasiddhimupasaMharati / evaM ca kRtvA dravyamekAntena nAviziSTaM kintu paryAyarUpabhedena vizeSa prtipdyte| tena paryAyebhyo dravyasyaikAntena bhedAbhAvAdityasiddho hetuH // 313 // 314 // 315 // svabhAvAbheda ityAdinA pratividhatte / khabhAvAbheda ekatvaM tasminsati ca bhinntaa| kathaMcidapi duHsAdhyA paryAyAtmakharUpavat // 316 // yadi hi dravyaparyAyayorabhedo'pyaGgIkriyate / tadA sarvAtmanaivAbhedo'yaM bhavet , bhedazca tadviparItaH kathaM bhavet , na hyekasyaikadA vidhipratiSedhau parasparaviruddhau yuktau / tathA kamityanena bhedaniSedhanAntarIyakaH svabhAvAbheda ucyate, tasmiMzca svabhAvAbhede sati kathaM tadAnImeva bhedastatpratiSedhAtmA bhavet / prayogaH-yatrAbhedastatra tadviparIto na bhedo'vakAzaM labhate, yathA teSAmeva paryAyANAM dravyasya ca yatpratiniyatamasAdhAraNamAtmarUpaM tasya na svabhAvAdbhedaH, abhedazca dravyaparyAyayoravasthita iti viruddhopalabdheH // 316 //

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120 tattvasaGgrahaH / tatazca paramArthena dravyaparyAyayorabhede sati lakSaNabhedo'pi na prApnotIti darzayati / agauNe caivamityAdi / agauNe caivamekatve dravyaparyAyayoH sthite / vyAvRttimadbhavedravyaM paryAyANAM svarUpavat // 317 // yadi vA tespi paryAyAH sarve'pyanugatAtmakAH / dravyavatprApnuvantyeSAM dravyeNaikAtmatA sthiteH // 318 // yadvyAvRttimadrUpAbhinnasvabhAvaM tadvyAvRttimat, yathA paryAyANAM svarUpam, vyAvRttimadrUpAvyatiriktaM ca dravyamiti svabhAvahetuH / atha vA yadanugatAtmarUpAvyatirikkaM tadanugatAtmakameva, yathA dravyarUpam, anugatAtmarUpAvibhinnasvabhAvAzca sukhAdayaH paryAyA iti svabhAvahetureva / anyathA vibhinnayogakSematvAdbheda eva bhavet / viruddhadharmAdhyAsitasyApyekatve bhedavyavahAroccheda eva syAditi viparyaye bAdhakaM pramANam // 317 / / 318 // tata ityAdinopasaMharati / tato nAvasthitaM kiJcidravyamAtmAdi vidyate / paryAyAvyatiriktatvAtparyAyANAM kharUpavat // 319 // AtmAdIti / Adizabdena ghaTavrIhyAdiparigrahaH // 319 // na cetyAdinA dvitIyaprasaGgasAdhanaphalamAha / na codayavyayAkrAntAH paryAyA api kecana / dravyAdavyatiriktatvAttadravyaniyatAtmavat // 320 // tasyApi dravyasya paryAyarUpeNodayavyayAkrAntasyeSTatvAdato mAbhUtsAdhyavaikalyaprasaGga iti niyatAtmavadityuktam / niyatazcAsAvAtmA svabhAvo dravyAdirUpeNeti vizeSaNasamAsaH || 320 // tato niranvaya ityAdinA nigamayati / tato niranvayo dhvaMsaH sthiraM vA sarvamiSyatAm / ekAtmani tu naiva sto vyAvRttyanugamAvimau // 321 // na kevalaM paryAyAdaminnasvabhAvAdravyarUpasyAnugatAtmano'siddhi:, ito'pi paryAya - vyatirekeNopalabdhilakSaNaprAptasyAnupalabdherasadvyavahAraviSayatvamevAsyeti darzayannAha - na cetyAdi /

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pakhikAsametaH / na copalabhyarUpasya paryAyAnugatAtmanaH / dravyasya pratibhAso'sti tannAsti gaganAbjavat // 322 // tena yaduktaM pratyakSata evAnugato dravyAlA siddha iti, tadasiddham / na hi paryAyavyatiricyamAnazarIraH kacidapi vijJAne pratyakSasaMmate pratibhAsamAno'nugataikarUpo dravyAtmA lakSyate // 322 // yadyevaM yadi paryAyavyatirekeNa dravyAtmA nAsti tadA saMkhyAdibhedaH kathaM sidhyatItyAha - vividhArthetyAdi / vividhArthakriyAyogyAstulyAdijJAnahetavaH / tathAvidhArthasaGketazabdapratyayagocarAH // 323 // 121 vividhAH - nAnAprakArAH, arthakriyAH rUpAdInAM paryAyANAM samAnAsamAnabhedAt, tatra samAnA jalasaMdhAraNAdilakSaNAH, asamAnA vakharAgalocanAdijJAnotpAdalakSaNAH, tatra yogyAH samarthA iti vigraha: / tatra sAdhAraNe kArye sarveSAmeva yaugapadye - nopayoga iti samastAnAM hetutvajJApanArthamabhinnadravyarUpAbhAve'pi ta eva bhedino'pi ghaTa ityAdinA zabdenaikasaGkhyAviziSTA ucyante / asAdhAraNakAryopayogitvavi - vakSAyAM tu nAnAsaGkhyAsta iti saGkhyAbhedaH kAryabhedazca teSu vyavasthApyate / lakSaNabhedastarhi kathamityAha -- tulyAdijJAnahetava iti / AmapakAdyavasthAsu pratikSaNadhvaMsino'pi sadRzasannivezA vizeSA evotpadyamAnA nirvikalpAnubhavaviSayA anubhUyamAnAH sarvAvasthAsu ghaTo ghaTa ityAdisadRzapratyayahetavo bhavanti / zyAmalohitAdivarNavailakSaNyena jAyamAnA atulyapratyayahetava ityevamekarUpAnugamamantareNApi tulyAtulyajJAnahetavo bhavanto'nuvRttivyAvRttirUpeNa vyavasthApyanta iti lakSaNabhedo vyavasthApyate / tulyAdItyAdigrahaNenAtulyaM jJAnaM gRhyate / kastarhi saMjJAbheda ityAhatathAvidhetyAdi / tathAvidhaH ---- vividhArthakriyAyogyastulyA dijJAnahetuzca padArthoM rUpAdiH, arthaH - viSayo yasya, ghaTa iti rUpAdaya iti ca saGketasya sa tathoktaH, tathAvidhArthaH saGketo yeSAM zabdapratyayAnAM te tathoktAH, teSAM gocarA iti vigrahaH // 323 // tena pratyakSata eva bhAvAnAM nairAtmyaM prasiddhamityupasaMhAreNa darzayati - udayetyAdi / udayayavyadharmANa: paryAyA eva kevalAH / saMbedhante tataH spaSTaM nairAtmyaM cAtinirmalam // 324 // 16

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122 tasvalAraH / paryAyA iti / rUpAdayaH, khasaMviditasvabhAvAzca duHkhaadyH| kevalA iti / a. mikadravyarUpavirahiNaH / nityasya ca kramayogapadyAbhyAmarthakriyAvirodhAt / arthakriyAkAritvameSAmudayavyayadharmitva eva sati yujyata ityanumAnato'pyeSAmarthakriyAkAriNAM satvaliGgAmerAtmyaM prasiddham // 324 // yaduktaM na copalabhyarUpasyetyAdi, tatrAthetyAdinA parasyottaramAzaGkate / atha sanmUrchitaM rUpaM dravyaparyAyayoH sthitam / tadvirUpaM hi nirbhAgaM narasiMhavadiSyate // 325 // saMmUrchitam-ekalolIbhUtam , ato vivekena dravyarUpaM na pratibhAsate vidyamAnamapIti bhAvaH / saMmUrchitatve kAraNamAha-tadvirUpaM hItyAdi / tat-AtmAdikaM vastu / yasmAttahirUpamapi sani gamiSyate yathA narasiMhastasmAnirbhAgatvAtsaMmUrchitobhayarUpaM taditi na pRthagupalabhyate // 325 // tadetatparasparaparAhatamabhidhIyate bhavateti darzayannAha nanvityAdi / nanu dvirUpamityeva nAnArthavinivandhanaH / nirdezo rUpazabdena khabhAvasthAbhidhAnataH // 326 // yadi hi nirbhAgaM tadA dvirUpamityetadvyAhatam , nAnArthavinibandhanatvAdasya vyapadezakhsa, kasmAt ? rUpazabdena svabhAvasyAbhidhAnAt / tathA hi dve rUpe dvau svabhAvau yasya sa dvirUpa ucyate na caikasya svabhAvadvayaM yuktamekatvahAniprasaGgAt / kevalaM yAveva svabhAvau bhavatA pratipAditau, na punarekaM vastu dvirUpam , parasparaparihArasthitalakSaNatvAdekatvAnekatvayoH // 326 // yazca narasiMhaH so'pyekaH san dvirUpo na siddha iti darzayati-narasiMho'pI. laadinaa| narasiMho'pi naivaiko yaatmkshyoppdyte| anekANusamUhAtmA sa tathA hi pratIyate // 327 // digNbrpriklpitaatmpriikssaa| kevalaM vivAdAspadIbhUtaM nopapadyata ityapizabdaH / sa iti / narasiMhaH / tatheti / avayavavaicitryeNa, pRthutaradezAkAntirUpeNa ca / anyathaivaM na pratibhAseta / makSikApadamAtreNApi ca pidhAne tasya tathAvidhasyAvaraNaprasaGgazca / etena mecakamaNikalpA varNAdayaH prtyuktaaH| etaca vistareNAvayaviniSedhe pratipAdayiSyAma iti bhAvaH // 327 // iti digmbrpriklpitaatmpriikssaa| /

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plikaasmetH| apare'dvaitadarzanAvalambinazcaupaniSadikAH kSityAdipariNAmarUpanityaikajJAnasvabhAvamAtmAnaM kalpayanti / atasteSAmeva matamupadarzayannAha-nityetyAdi / nityajJAnavivarto'yaM kssititejojlaadikH| AtmA tadAtmakazceti saGgirante'pare punaH // 328 // tadAtmaka iti / kSityAdipariNAmarUpanityaikajJAnAtmaka ityarthaH / apara iti / aupaniSadikAH // 328 // kimatra pramANamityAha-grAhyetyAdi / grAhyalakSaNasaMyuktaM na kiJcidiha vidyate / vijJAnapariNAmo'yaM tasmAtsarvaH samIkSyate // 329 // na hi jhiyAdayo jJAnavyatirekeNa grAhyalakSaNApannAH santi yena te prtibhaasernvyvinH| paramANUnAM cAsattvAt / tasmAtsAmarthyAdvijJAnapratibhAsarUpA evAmI kSiyAdaya iti vyavasIyante / ayamiti / kSityAdiH // 329 // teSAmityAdinA pratividhatte / teSAmalpAparAcaM tu darzanaM nitytoktitH| rUpazabdAdivijJAnAM(ne?) vyaktaM bhedopalakSaNAt // 330 // ekajJAnAtmakatve tu ruupshbdrsaadyH| sakRdvecAH prasajyante nitye'vasthAntaraM na ca // 331 // alpAparAdhamiti / jJAnamAtrasya yuktyupetasyAbhyupagamAt / yadyevaM svalpo'pi kimiti tatrAparAdha ucyata ityAha-nityatokita ityAdi / kasmAtpunarnityatvAbhyupagamo na yukta ityAha-rUpazabdAdItyAdi / nityatA hi nAma tAvasthyamu. cyate, atAdavasthyaM tvanityatA, na ca rUpazabdAdipratibhAsivijJAnamekAvasthaM sarvadA'nubhUyate, kintu krameNa kadAcidrUpapratibhAsamanyadA ca zabdAdipratibhAsam / tadyavi nityaikajJAnapratibhAsAtmakA amI zabdAdayaH syustadA vicitrAstaraNapratibhAsavatsakadeva pratibhAseran / tatpratibhAsAtmakasya jJAnasya sarvadA'vasthitatvAt / athApi syAdavasthAntarametatkrameNa zabdAdipratimAsaM jJAnasyotpadyate / tena sakadeva zandAvisaMvedanaM na bhaviSyatItyAha-nitye'vasthAntaraM na ceti / avasthAnAmavasthAturananyavAdavabhAvadavalAturapi nAzotpAdau sAtAm / avasAvavadvA'vasthAnAmapi nitya

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124 tttvsngkhaa| tvaprasaGgaH / vyatireke cAvasthAnAM tasyaitA iti saMbandhAsiddhiH, upakArAbhAvAt / nirIkavijJAnamAtrAbhyupagamavirodhazca // 330 // 331 // kiMca-nityasya jJAnAtmanaH pratyakSato vA siddhirbhavedanumAnato vA na tAvatpratyakSata iti darzayati-rUpetyAdi / rUpAdivittito bhinnaM na jJAnamupalabhyate / tasyAH pratikSaNaM bhede kimabhinnaM vyavasthitam // 332 // na hi kramapratibhAsirUpAdisaMvidvayatirekeNa nityaikarUpamavasthAta jJAnamanubhUyate, yena pratyakSataH siddhiH syAt / tasyAzca rUpAdisaMvitteH krameNAnubhUyamAnAyAH pratikSaNaM dhvaMse siddhe kimaparamabhinnamastIti vAcyam / tasmAdupalabdhikSaNaprAptasya tathAvidhajJAnAtmano'nupalabdherasadvyavahAraviSayataiveti bhAvaH / na cApyanumAnataH siddhiriti manyate / tathA|numAnaM bhavatvabhAvaliGgaM vA bhavet, kArya vA, na tAvatsvabhAvatathAbhUtasya jJAnAtmanaH sAdhakaM pramANamasti, bAdhakaM tu pratyakSAdi vidyata ityayukto nityajJAnavivartaH // 332 // kiMcAsminpakSe bandhamokSavyavasthA na prApnotIti darzayati-viparyastetyAdi / viparyastAviparyastajJAnabhedo na vidyte| ekajJAnAtmake puMsi bandhamaukSau tataH katham // 333 // yasa hi pratikSaNadhvaMsi pratipuruSamanekameva vijJAnaM santAnabhedi pravarcata iti pakSastasya viparyastAviparyastajJAnaprabandhotpAdavazAdvandhamokSavyavasthA yuktimatI / yogAbhyAsakrameNa ca parizuddhataratamajJAnotpAdAdaparizuddhajJAnasaMtAnanivRtcerapavargaH prApyata iti saphalo mokSaprAptaye pryaasH| yasya tu punarbhavato nityaikajJAnasvabhAva Atmeti pakSastasya kathamekajJAnAtmake puMsi bandhamokSau bhvtH| tathAhi-yadi viparyastakhabhAvamekaM jJAnaM sadA tadA'parasyAvasthAntarasyAbhAvAna mokSavyavasthA syAt / athAviparyastaM tadA nityaM parizuddhasvabhAvatvAnna bandhaH syAt / asmAkaM tu santAnabhedena vijJaptiH saMkliSTA zuddhA ceSyata iti yuktA bandhamokSavyavasthA / yathoktam"saMchiSTA ca vizuddhA ca samalA nirmalA ca sA / saMkliSTA cedbhavenAsau muktAH syuH sarvadehinaH // vizuddhA cevenAsau vyAyAmo niSphalo bhavet / iti // 333 //

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125 plikaasmetH| athApi syAtkalpitAveva bandhamokSau na pAramArthikAviti, tadatra kalpanAyA api nibandhanaM vAcyam / anityajJAnapakSe tu nibandhanamupadarzitameva / tatazca yo'yaM bhavatAmapavargaprAptaye saMsArasamatikramAya ca tattvabhAvanAprayatnaH sa kevalamAyAsaphala eveti darzayati-kiM vetyAdi / kiMvA nivartayeyogI yogAbhyAsena sAdhayet / / kiMvA na hAtuM zakyo hi vipryaasstdaatmkH|| 334 // tattvajJAnaM na cotpAcaM tAdAtmyAtsarvadA sthiteH| yogAbhyAso'pi tenAyamaphalaH sarva eva ca // 335 // aupnissdklpitaatmpriikssaa|| yadi hi tattvabhAvanayA yogI kiMcinnivartayetpravarttayedvA tadA svAdasya saphala: prayAsaH, yAvatA na tAvadasau viparyAsaM nivarttayati, yasmAdasau viparyAsastadAtmaka:nityajJAnAtmakaH, tasmAna hAtuM zakyaH / nityasyAvinAzitayA tyAgAsambhavAt / nApi tattvajJAnaM bhAvanayA sAdhayati, nityajJAnAtmatayA sarvadA tatvajJAnasyAvasthitatvAt / tasmAna yuktametat // 334 // 335 // ityaupnissdikaatmpriikssaa| dhAtsIputrIyaparikalpitapudgalapratiSedhArthamAha-kecittvityAdi / kecittu saugatammanyA apyAtmAnaM prcksste| pudgalavyapadezena tattvAnyatvAdivarjitam // 336 // keciditi / vAtsIputrIyAH / te hi sugatasutamAtmAnaM manyamAnA api pudgalavyAjena skandhebhyastattvAnyatvAbhyAmavAcyamAtmAnaM kalpayanti / ye hi nAma bhagavato nairAtmyavAdinassugatasya sutatvamabhyupagatAste kathamiva vitathAtmadRSTimaminiviSTAsyuriti darzayanupahAsapadamAha-saugatammanyA apIti / tathAhIdamAtmano lakSaNam-yo hi zubhAzubhakarmabhedAnAM kartA svakRtakarmaphalasya ceSTAniSTasya ca bhoktA yazca pUrvaskandhaparityAgAdaparaskandhAntaropAdAnAtsaMsarati bhoktA ca sa Atmeti / etaba sarva pudgale'pISTamiti kevalaM nAni vivAdaH // 336 // atha pudalasyAvAcyatve kA punayuktirityAha-skandhebhya ityAdi / skandhebhyaH pudgalo naanystiirthdRssttiprsnggtH| nAnanyognekatAcA sAdhvI tamAdapAcyatA // 337 //

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tttvsngkhH| yadi skandhebhyo'nyaH pudgalaH syAttadAnIM tairthikaparikalpitAtmadRSTirbhavet , tatazca zAzvatAtmaprasaGgaH / na ca zAzvatasyAtmanaH kartRtvabhoktRtvAdi yuktam , AkAzavattasya sarvadA nirviziSTatvAt / pratiSiddhazca bhagavatA zAzvata AtmA, nirAtmAnaH sarve dharmA iti ca vacanaM vyAhanyeta / ananyastarhi bhavatviti cedAha-nAnanya ityAdi / yadi hi skandhA eva rUpAdayaH pudgalaH syAttadA bahubhyaH skandhebhyo'nanyatvAttatvarUpavadanekatA prApnoti pudgalasya / ekazceSyate / yathoktam-"ekaH pudgalo loka utpadyamAna utpa)yate yadvattathA gata" iti (?) / AdizabdenAnityatvAdipariprahaH / evaM ca sati uccheditvaM skandhavatpudgalasyApi syAt / tatazca kRtakarmavipraNAzaprasaGgaH pratiSiddhazca bhavatocchedavAda ityato'styavAcyaH pudgala iti siddham // 337 // te vAcyA ityAdinA vastuvatpudgalo na bhavatyavAcyatvAditi svavacanAdeva bhavadbhiH pratipAditamiti darzayati / te vAcyAH pudgalo naiva vidyate pAramArthikaH / tattvAnyatvAdavAcyatvAnnabhAkokanadAdivat // 38 // prayogaH-yavastunaH sakAzAttattvAnyatvAbhyAM vAcyaM na bhavati na tadvastu, yathA gagananalinam , na bhavati ca vAcyaH pudgala iti vyApakAnupalabdheH / vaidhayeNa vedanAdi // 338 // kathaM punaratra vyAptiH siddhetyAha-anyatvamityAdi / anyatvaM vA'pyananyatvaM vastu naivAtivarttate / vastuto yattu nIrUpaM tadavAcyaM prakalpyate // 339 // , vastuno hi sakAzAdvastu naiva tattvAnyatve vyatikrAmati, gatyantarAbhAvAt / anyathA rUpAdInAmapi parasparato'vAcyatvaM syAt / tasmAnIrUpamakhabhAvamevAvAcyaM prakalpyate, na tu vastu // 339 // kathamityAha-bhedAbhedavikalpasyetyAdi / bhedAbhedavikalpasya vstvdhisstthaanbhaavtH| tattvAnyatvAdhanirdezo niHkhabhAveSu yujyate // 340 // na vastuni yadetaddhi tanneti pratiSedhanam / ladastvantaravasamAyaktamanpalamucyate // 341 //

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plikaasmetH| atAvaniSeSazca ttvmevaabhidhiiyte| nAtikAmati tadvastu tattvaM bhedaM ca vastunaH // 342 // vastveva hi bhedAbhedavikalpayoradhiSThAnam , nAvastu / tena tattvAnyatvAcanirdezo niHsvabhAveSveva-svabhAvavirahiteSveva yujyate / na vastuni tattvAnyatvAdyanirdezo yujyata iti sNbndhH| tatra bhedAbhedAbhyAM gyntraabhaavaat| kathaM punargatyantarAbhAva ityAhayadetaddhItyAdi / tathA hi-rUpAdikhabhAvaH pudgalo na bhavatIti yadetattaniSedhanam , tattasmAdrUpAdeH sakAzAdanyatvamevAbhidhIyate / svabhAvAntaravidhinAntarIyakatvAdvastuno vastvantarabhAvaniSedhasya / prayogaH-yadvastuyatsvabhAvavirahitaM tattato'nyat, yathA rUpaM vedanAtaH, rUpAdisvabhAvavirahi ca pudgalAkhyaM vastu, iti svabhAvahetuH / yazcAyaM vastuno'tadbhAvaniSedhaH-atadrUpaniSedhaH sa tattvamavyatireka evAbhidhIyate / tasvavidhinAntarIyakatvAdvastusato'rthAntarabhAvaniSedhasya / anyathA hi yadi tasya na kazcitvabhAvo vidhIyate tadA sarvasvabhAvaniSedhAdavastutvameva syAt / sarvasvabhAvaniSedhalakSaNatvAdavastutvasyeti / prayogaH-yadvastu yato'rthAntaratvena pratiSiddhAtmatattvaM tattadeva, yathA rUpaM svaskhabhAvAdarthAntaratvena pratiSiddhAtmatattvam / pratiSiddhAtmatattvazca rUpAdibhyo'rthAntaratvena pudgala iti svabhAvahetuH / tattasmAdvastunaH sakAzAtattvAnyatve vastu nAtikrAmatIti siddhA vyAptimaulasya hetoH // 340 // 341 // 342 // ... evaM tAvadavAcyatvAbhyupagame prajJaptisatvaM pudgalasya prAptamiti pratipAditam / idAnIM vastutvAbhyupagame vA pudgalasyAvAcyatvamayuktamanyathA svavacanavirodhaH pratizAyAH syAditi manyamAno nigamayati-skandhebhya ityAdi / skandhebhyaH pudgalo nAnya ityessaa'nnysuucnaa| skandho na pudgalazceti vyaktA tasyeyamanyatA // 443 // api cAvAcyaH pudgala iti bruvANairbhavadbhiH sphuTatarameva skandhebhyaH pudgalasyAnyatvamucairuddhoSitamiti darzayati-viruddhadharmasaGgo hItyAdi / viruddhadharmasaGgo hi vastUnAM bheda ucyte| skandhapudgalayozcaiva vidyate bhinnatA na kim // 344 // prayogaH-yau parasparaparihArasthitadharmAdhyAsitau tau parasparaminnau, yathA rUpavelne mUrtatvAmUrtatvayukte, vAcyatvAvAcyatvAdiparasparaviruddhadharmAdhyAsitau ca skandhapudralAviti khbhaavhetuH|| 344 //

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128 tsvshaa| na cAyamasiddho heturiti darzayannAha tathA hItyAdi / tathA hi vedanAvizyaH pudgalo'vAcya ucyate / tattvAnyatvena vAcyAstu rUpasaMjJAdayastataH // 345 // ... tathA hi pudgalo vedanAsaMjJAdibhyastattvAnyatvAbhyAmavAcya iSyate / rUpavedanAda. yastu, tataH vedanAdibhyaH, parasparamanyatvena vAcyA ityato nAsiddhatA hetoH||345|| ___ ito'pi viruddhadharmAdhyAsaH siddha ityAdarzayati-anityatvenetyAdi / .. anityatvena vAcyAzca rUpaskandhAdayo mtaaH| pudgalastu tathA neti tato vispaSTamanyatA // 346 // - anityAH sarvasaMskArA iti vacanApAdayo panityatvena vAcyAH, pudgalastu tathA nAnityatvena vAcya iSTaH sarvaprakAreNa tasyAvAcyatvAt / na cApyanaikAntikatA hetoH, etAvanmAtranibandhanatvAdbhedavyavahArasya, anyathA hi sakalameva vizvamekaM vastu syAt , tatazca sahotpAdavinAzaprasaGgaH // 346 // na kevalaM tattvAnyatvAbhyAmavAcyatvAdavastu pudgalo'yamiti pratipAditam , ito. 'pyanityatvenAvAcyatvAdevAvastviti prtipaadynnaah-arthkriyaasvityaadi| arthakriyAsu zaktizca vidyamAnatvalakSaNam / kSaNikeSveva niyatA tathA'vAcye na vastutA // 347 // idameva hi vidyamAnatvalakSaNaM vastusvabhAvo yadutArthakriyAsu zaktiH, sarvasAmarthyavirahalakSaNatvAdavastutvasyeti sAmarthyAdarthakriyAsAmarthyalakSaNameva vstutvmvtisstthte|saa cArthakriyA kSaNikeSveva niyatA / kSaNikatvenaiva vyApteti yAvat / nityasa kramayogapadyAbhyAmarthakriyAvirodhAt / atastathA kSaNikatvenAvAcye pudgale vastutA nAsti / tatra tadvyApakasya kSaNikatvasya nivRtteH vRkSatvanivRttau ziMzapAtvAdinivRttivaditi / yathoktam-anityatvena yo'vAcyaH sa heturnahi kasyaciditi / syAdetadyadi pudgalo nityaH syAttadA tasya kramayogapadyAbhyAmarthakriyAvirodhaH syAt, yAvatA yathA'sAvanityatvenAvAcyaH tathA nityatvenApIti, ato'rthakriyAsAmarthyamasyAviruddhameveti / vadasamyak, na zubhayAkAravinirmukaM vastu skhalakSaNaM yuktam , nityAnityayoranyonyavRttiparihArasthitalakSaNatvAt / vastunyekAkAratyAgapariprahayotadaparAkAraparigrahatyAganAntarIyakatvAt / na smAmiravAcyazabdanivezanaM pudrale pratiSiSyate, khataMtrelA

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paJjikAsametaH / 129 1 " 1 mAtrAnItasya kenacitpratiSeddhumazakyatvAt, kiMtvidamiha vasturUpaM nirUpyate / kimasau pudgalAkhyasya vastunaH svabhAvaH sarvadA'styAhosvinnAstIti, yadyasti tadA nitya evAsau, na hi nityo nAmAnya eva kazcit api tu yaH svabhAvaH sadA'vasthAyI na vinazyati sa nitya ucyate / yathoktam -- " nityaM tamAhurvidvAMso yaH svabhAvo na nazyati" iti / atha nAstIti pakSastadA'pyanitya evAsAvanavasthAyisvabhAvalakSaNatvAdanityasya / ataH kSaNikAkSaNikavyatirekeNa gatyantarAbhAvAdakSaNikasya ca kramayaugapadyAbhyAmarthakriyAvirodhAt kSaNikatvenArthakriyAsAmarthyalakSaNaM sattvaM vyAptamiti punale kSaNikatvanivRttau sattvanivRttiH siddhA // 347 // yadyevaM yadi pudgalo nAstyeva kasmAdbhagavatA sa jIvastaccharIramanyo jIvo'nyaccharIramiti pRSThe noktamavyAkRtametaditi yAvatA nAstyeveti kasmAnnoktamityAhaAgamArthavirodhe vityAdi / " AgamArthavirodhe tu parAkrAntaM mahAtmabhiH / nAstikyapratiSedhAya citrA vAco dayAvataH // 348 // yadi hi pulo dharmI siddho bhavettadA tasya tattvAnyatvAdidharmo'vyAkRtamarhen / yAvatA sa eva dharmo na siddhastatkathamasatastasya dharmo nirdizyeta / na hyasataH kharaviSANAdestIkSNatAdi saMbhavati yenAsau vyAkriyate / ataH prajJaptisattvameva khyApayapudgalasyAvyAkRtametaditi bhagavAnuvAca / nAstItyevaM tu noktam, pareNa dharmisvarUpasyApRSTatvAt / athavA prajJaptisato'pyabhAvAbhinivezaparihArArthaM zUnyatAdezanAyAmabhavyavineyajanAzayApekSayA nAstItyeva noktam / yazcoktam -- "dRSTidaMSTrA bhedaM ca bhraMzaM cAvekSya karmaNAm / dezayanti jinA dharma vyAghrI potApahAravat / / " ( ? ) iti evamAcAryavasubandhaprabhRtibhiH kozaparamArthasaptatikAdiSvamiprAyaprakAzanAtparAkrAntam, atastata evAvagantavyam / iha tvatigranthavistarabhiyA na likhyata iti bhAvaH / yadyebam, "asti sattva upapAdaka" ityetatkathaM nIyata ityAha- nAstikyetyAdi / sattvAstitvAbhidhAyinyo hi dezanAzcitrA dayAvataH, na virudhyanta iti vAkyazeSaH / yatra hi cittasantAne sattvaprajJaptistasyAM satyAmanucchedamabhisandhAyAsti sattva ityuktaM bhagabatA / anyathA hyanuparatakAryakAraNakSaNaparamparANAmapi sNskaaraannaambhaavaavgmaat| paralokino'samtvAtparalokAsiddhiriti nAstikyadRSTayo bhaveyurvineyAH // 348 // 17

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130 tttvshaahH| yattahIdamuktam-'bhAraM vo mikSavo dezayiSyAmi bhArAdAnaM bhAranikSepaM bhArahAraM ca / tatra bhAraH paJcopAdAnaskandhAH, bhArAdAnaM tRptiH, bhAranikSepo mokSaH, bhArahAraH pudgalA iti, tadetatkathaM nIyate, na hi bhAra eva bhArahAro yukta ityaahsmudaayaadiityaadi| samudAyAdicittena bhaarhaaraadideshnaa| vizeSapratiSedhazca tadRSTInprati rAjate // 349 // iti vaatsiiputriiypriklpitaatmpriikssaa| tatra samAnakAlAH skandhA eva sAmastyena vivakSitAH samudAyavyapadezabhAjaH, ta eva hetuphalabhUtAzca yugapatkAlabhAvinaH santAna iti vyapadizyante, ekAkAraparAmarzahetavazca saMbhavantaH saMtAnisamudAyizabdAbhyAM nirdizyanta ityataH, samudAyAdicittena-samudAyAdyamiprAyeNa, bhArahArAdidezanA, na virudhyata iti shessH| prathamenAdizabdena santAnAdiparigrahaH, dvitIyena bhArAdeH / tatra ta eva skandhAH samudAyasantAnAdirUpeNa vivakSitAH pudgalo bhArahAra iti ca vyapadizyante / tatraiva loke pudgalAmidhAnAt / ata eva bhagavatA-"bhArahAraH katamaH pudgala" ityuktvA , "yo'sAvAyuSmannevanAmA, evaMjAtiH, evaMgmetra, evamAhAra, evaM sukhaduHkhaM prati saMvedI, evaM dIrghAyu"rityAdinA pudgalo vyAkhyAtaH / sa evaM skandhasamudAyalakSaNaH prajJaptiH sannanyathA vijJAyeta nAnyo nityo dravyaM san paraparikalpito vijJAyeteti pradazArtha ( pradezanArthaH ? ) avazyaM caivaM vijJeyam , anyathA bhArAdInAmapi skandhebhyaH pRthagdezitatvAtpudgalavatskandhAnantargataM tatsyAt / tasmAtta eva skandhA ye skandhAntarasyotpAdAya vartante pUrvakAste bhAra iti kRtvoktAH / ye tUpeSyante phalabhUtAste bhArahArA ityuktAH ityajJApakametat / udyotakarastvAha-AtmAnamanabhyupagacchatA nedaM tathAgatavacanamarthavattAyAM zakyaM vyavasthApayitum , yasmAdidamuktam / rUpaM bhadanta nAham , vedanA saMjJA saMskAro vijJAnaM bhadanta nAham , evametadbhikSo rUpaM na tvam , vedanA saMjJA saMskAro vijJAnaM na tva"miti / etena hi rUpAdayaH skandhA ahakAraviSayatvena prtissiddhaaH| vizeSapratiSedhazcAyaM na sAmAnyapratiSedhaH / AtmAnaM pAnabhyupagacchatA sAmAnyenaiva pratiSeddhavyam / naiva tvamasIti / vizeSapratiSedhastvanyavidhinAntarIyako bhavati / yathA vAmenAkSNA na pazyAmItyukta gamyata eva dakSiNena

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plikaasmetH| pazyAmIti / tenApyadarzane vAmaprahaNamanarthakam , na pazyAmItyeva vAcyaM syAt / tathehApi na rUpamAlA yAvannahi vijJAnamAtmetyukta tadvilakSaNo'styAtmeti sUcitaM bhavati / sa cAvAcyo'nyo vA bhavatu sarvathA'styAtmeti / atrAha-vizeSapratiSedhazcetyAdi / etaduktaM bhavati / viMzatizikharasamudgato'yaM satkAyadRSTizailaH kumatInAM pravartate / yaduta rUpamAtmA, yAvadvijJAnamAtmA, rUpavAnAtmA, yAvadvijJAnavAnAtmA, Atmani rUpaM yAvadvijJAnamAtmanIti / tatrAdyadRSTipaJcakapratiSedhAya tadRSTikAnprati vizeSarUpeNa pratiSedhaH zobhate / sArUpamAtmetyAdikA dRSTiryeSAM te tadRSTikAH / yadeva hi mUDhamaterAzaGkAsthAnaM tadevAnUdha nivartyate / na tvatra kasyacidvidhiramipretaH / anyathA hyazrotRsaMskArakaM vAkyaM bruvANo'prekSAvAneva pratipAdakaH syAditi // 349 // iti vaatsiiputriiyaatmpriikssaa| calamityetadvizeSaNasamarthanArthamAha-athavetyAdi / athavA'sthAna evAyamAyAsaH kriyate ytH| kSaNabhaGgaprasiddhyaiva prakRtyAdi nirAkRtam // 350 // uktasya vakSyamANasya jaatyaadeshcaavishesstH| niSedhAya tataH spaSTaM kSaNabhaGgaH prasAdhyate // 351 // niravazeSapadArthavyApinaH kSaNabhaGgasya prasAdhanAdeva prakRtIzvarAdeH paraparikalpitasya sakalapadArtharAzerekaprahAreNaiva nirasyamAnasyApi sato yadidamasmAkamatigranthavistarasaMdarbhaNa pratipadamuccArya dUSaNopakramaNaM tatkevalamAyAsaphalameva, khalpopAyenaiva tasya dUSitatvAditi bhAvaH / tathA hi-sarvameva prakRtyAdi parairudayAnantarApavargi niranvayanirodhadharmakaM vA kaizcinneSyate / tatazcaitatsamastavastuvyApakakSaNabhaGgaprasAdhanenaiva nirasta bhavatIti manyamAnairasmAbhiruktasya prakRtyAdeH pudgalaparyantasya vakSyamANasya ca jAtiguNadravyAdeH zabdArthayoH pramANaprameyayormecakAdimaNiprakhyacitrasya vastunanikAlAnuyAyino bhAvasya cArvAkAdyupagatasya ca bhUtacatuSTayasya jaiminIyeSTasya ca vaidikazabdarAzernirAsAya vizeSeNa kSaNabhaGgaH prasAdhyate / spaSTamiti / tatsAdhakasya hetokhirUpasya pradarzanAt / ato'syAmeva sthirabhAvaparIkSAyAM sakalazAstrArthaparisamAptirbhavatItyuktaM bhavati // 350 // 351 //

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132 tattvasaGgrahaH / kathamasau prasAdhyata ityAha-kRtakAkRtakatvenetyAdi / kRtakAkRtakatvena dvairAzyaM kaishvidissyte| kSaNikAkSaNikatvena bhAvAnAmaparairmatam // 352 // iha hi naiyAyikAdayaH kSaNikamekamapi vastu nAstIti manyamAnAH kRtakAkRtakatvena bhAvAnAM dvairAzyamavasthApayanti / tatra kecitkRtakA yathA ghaTAdayaH, kecidakRtakA yathA paramANvAkAzAdayaH / aparaistu vAtsIputrIyAdimiH kSaNikAkSaNikatvenApi bhAvAnAM dvairAzyamiSyate / tathAhi-buddhizabdArciHprabhRtayastanmatena kSaNikAH, kSitivyomAdayastvakSaNikA iti // 352 // ___ tadevaM darzanavibhAge'vasthite ye kRtakatvenAbhISTAstAMstAvatpakSIkRtya pramANamabhidhIyata iti darzayannAha-tatretyAdi / tatra ye kRtakA bhAvAste srvekssnnbhginH| vinAzaM prati sarveSAmanapekSatayA sthiteH // 353 // vinAzaM prati sarveSAM hetvantarAnapekSatayA sthitatvAdityanena hi vilakSaNo hetuH sUcitastameva spaSTayannAha--yadbhAvaM pratItyAdi / yadrAvaM prati yanaiva hetvntrmpeksste| tattatra niyataM jJeyaM khahetubhyastathodayAt // 354 // nirnibandhA hi sAmagrI khakAryotpAdane yathA / vinAzaM prati sarve'pi nirapekSAzca janminaH // 355 // prayoga:-ye yadbhAvaM pratyanapekSAste tdbhaavniytaaH| yathA samanantaraphalA sAmagrI khakAryotpAdane niyatA / vinAzaM pratyanapekSAzca sarve janminaH kRtakA bhAvA iti khabhAvahetuH / hetvantaramiti / janakAdvyatiriktam / niyatamityatra kAraNamAhasvahetubhya iti / tathA tena niyatena rUpeNotpannatvAdityarthaH / ye tu punaryatra na niyatAste tatrAnapekSA api na bhavantyeva, yathA ghaTAdayo'pakkAH pAkAdiSvitIdamatra vaidhamryeNodAharaNam // 353 // 354 // 355 // nanu cAnaikAntiko hetustathAhi-yadi nAma vinAzaM prati hetvantarAnapekSA bhAvAstathA'pi sthitvA dezAntare kAlAntare ca bhAvasya vinAzasaMbhavAdudayAnantarApavagitvamabhISTameSAM sAdhayituM na sidhyatItyAha-anapekSo'pItyAdi /

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plikaasmetH| anapekSo'pi yatheSa dezakAlAntare bhavet / tadapekSatayA naiSa nirapekSaH prasajyate // 356 / / eSa iti / vinAzaH / tadapekSatayeti / dezakAlAntarApekSatayA / yo hi yatrAna* pekSaH sa yadi kacidbhavet , kadAcidvA, tadA taddezakAlApekSatvAdanapekSa eva na syAditi kuto vyabhicAraH / tathA hi-ekadezakAlAparihAreNAnyatra dezakAlAdau vartamAnaH kathamanapekSo nAma, yatastathAvRttireva tasyApekSA, na tu samIhA, tasyAmiprAyazUnyatvAt // 356 // yadi tarhi sarvathA nirapekSatvAditi hetvartho'bhipretaH, na tarhi hetuH siddhaH / tathAhi -kecidvinAzaM prati mudgarAdikamapekSamANA dRzyante / yathA ghaTAdayaH / ye'pi budvizabdAdayo'napekSatvena prasiddhAste'pi yadi nAma mudrAdikaM nApekSante tathA'pi dezakAlAvapekSanta ityato'siddhatA hetorityAzakya pariharannAha sarvatraivetyAdi / sarvatraivAnapekSAzca vinAze jnmino'khilaaH| sarvathA nAzahetUnAM tatrAkizcitkarasvataH // 357 // sarvatraiveti / sarvasmindezakAlAdike vinAzahetau nirapekSA janmina ityarthaH / nA. zahetutvenAbhyupetAnAmakiMcitkaratvAdanupakAritvAt , na cAnupakAryapekSo yukto'tiprasanAt // 357 // kathamakiMcitkaratvamityAha-tathAhItyAdi / tathAhi nAzako heturna bhAvAvyatirekiNaH / nAzasya kArako yuktaH khaheto vajanmataH // 358 // vinAzo hi kriyamANaH kadAcidvastu vA syAdavastu vA, tatra yadi vastu, tadA'sau vinAzahetunA tato vinAzaheto vAdanAntarabhUto vA kriyeta, arthAntarabhUto vA / vastusato vikalpadvayAnativRtterubhayAnubhayapakSastvayukta eva / vastunyekAkAratyAgapariprahayostadaparAkArapariprahatyAganAntarIyakatvAt / ekasya vidhipratiSedho(bhayA) yogAdityuktam / tatra na tAvadanAntarabhUta iti pakSaH, bhAvasvabhAvasya khahetoreva janmata utpatteH / tasyApi bhAvavattavyatirekiNo niSpannatvAt / na ca niSpannasya kAraNaM yuktam , karaNAvirAmaprasaGgAt // 358 // syAdetannAsau bhAvaH svahetoH sarvAtmanA niSpanno'taH kAraNAntarato nAzAsyaM khabhAvAntaraM labhata ityAhana cAnaMza ityAdi /

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134 tattvasaGgrahaH / na cAnaMze samudbhUtaM bhvaatmnyaatmhetutH| tadAtmaiva vinAzo'nyairAdhAtuM pAryate punaH // 359 // na hokasya svabhAvadvayamasti, yenAMzena niSpattiH syAt , kiM tu niraMza eva bhAvaH sa ca svahetorutpadyamAnaH sarvAtmanaivotpanna iti kathaM tasyottarakAlaM kAraNAntaraiH svabhAvAntaramAdhIyeta / na hi yanniSpattau yo na niSpannaH sa tasya svabhAvo yuktaH, e. kayogakSemalakSaNatvAdabhedasya, tasmAdyo'sAvuttarakAlamutpadyate nAzAtmA bhAvaH so'paraH svabhAvaH, yazcAparaH sa kathaM tasya bhavediti yatkiMcidetat // 359 // athArthAntarabhUta iti pakSastatrApyakiMcitkara eva vinAzaheturbhAvasyeti darzayati -padArthavyatirikta ityAdi / padArthavyatirikte tu nAzanAni kRte sati / bhAve hetvantaraistasya na kiJcidupajAyate // 360 // tenopalambhakAryAdi prAgvadevAnuSajyate / tAdavasthyAca naivAsya yuktamAcaraNAdapi // 361 // 1 na hyanyasya karaNe'nyadupakRtaM nAma, atiprasaGgAt / nApi tatsaMbandhino nAzasya karaNAdbhAva upakRto bhavatIti yuktaM vaktum , saMbandhAsiddheH / tathAhi-bhedAbhyupagamAnna tAdAtmyalakSaNaH saMbandhaH, nApi tadutpattilakSaNaH, vinAzahetoreva tadutpatteH, nacAnyo vAstavaH saMbandho'sti / satyapi vA saMbandhe bhaavsyaavsthittvaattthaivoplmbhaadikaaryprsnggH| upalambha eva kAryam / Adizabdena jalasaMdhAraNajaGghAbhaGgAdipariprahaH / tena vyatiriktena nAzenAvRtatvAtpratibaddhatvAdvA nopalambhAdikArya karotIti cedAha-tAdavasthyAdityAdi / na hi bhAvasya svabhAvAtizayamakhaNDayannanutpAdayanvA tasyA''vArakaH pratibandhako vA yukto'tiprasaGgAt / tasmA(da)tyaktAnAvRtApratibaddhapUrvasvabhAvatvAttasyAvaraNaM pratibandhazca na yujyate // 360 // 361 // syAdetanna prAgvadupalabdhyAdiprasaGgaH, tena vyatiriktena nAzena bhAvasya vinAzyamAnatvAdityAha-nAzanAmnetyAdi / nAzanAnA padArthena bhAvo nAzyata ityst| anyatvAdivikalpAnAM tatrApyarthAnuvRttitaH // 362 // nAzo hi bhAvaM nAzayankimanyamananyaM vA, yadvA pradhvaMsalakSaNaM nAzaM kurvANo

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pvikaasmetH| 135 nAzayati mudrAdivadityatrApi tulyA eva vikalpAH punarAvartante / tatra cokto doSaH, vakSyate ca tatrApIti / yo'sau nAzanAmnA'paro nAzaH kriyate tatrApi / arthAnuvRttita iti / anyatvAdivikalpAnAmanuvRtterityarthaH / evaM tAvadvastubhUto na ki| yata iti pratipAditam // 362 // nApyavastubhUta iti darzayannAha-bhAvAbhAvAtmaka ityAdi / bhAvAbhAvAtmako nAzaH pradhvaMsAparasaMjJakaH / kriyate cenna tasyApi karaNaM yuktisaMgatam // 363 // abhAvasya ca kAryatve vastutaivAGkurAdivat / prasaktAjanyarUpasya hetuzattyA samudbhavAt // 364 // bhAvasya hi karaNaM bhavati nAbhAvasya, nimittIkarttavyasakalasvabhAvavirahalakSaNatvAnna kiMcidutpAdyaM rUpamasti / ato bhAvAbhAvAtmaka:-bhAvaniSedhAtmako nAzo na kenacitkriyate, avastutvAt , kharaviSANavat / anyathA hi kAryatvAdakurAdivadvastutvameva syAt / prayogaH-yatkArya tadvastu yathA'GkurAdayaH, kAryazca nAza iti svabhAvahetuH / vyAptimasya sAdhayannAha hetuzaktyA samudbhavAditi / tadeva hi kAryamucyate / yakAraNazaktyA viziSTamAtmAtizayamAsAdayati / samAsAditAtmAtizayameva ca vastu / atra cArthe naiyAyikAderapyavivAdaH / tathAhi-sattAsamavAyaH svakAraNasamavAyo vA kAryatvamucyate / na ca nAze sattAsamavAyaH svakAraNasamavAyo vA, tasya dravyAdivadastitvAzrayatvaprasaGgAt // 363 // 364 // yadyevaM bhavatu vastutvaM nAzasya tatra ko doSa ityAha-vidhinaivamityAdi / vidhinaivamabhAvazca pryudaasaashryaatkRtH| yastatra vyatirekAdivikalpo varttate punaH // 365 // kathaM punarabhAvasya vidhinA karaNamityAkAGkSAyAmidamuktam-paryudAsAzrayAditi / paryudAsasyAzrayaNAdityarthaH / vivakSAvazAddhi kutazcana bhAvAdvilakSaNo bhAva evAbhAva ityAkhyAyate, tatra ca vyatirekAdivikalpe prAktano doSaH punarAvarttate // 365 // athaitadoSabhayAna paryudAsAtmako'bhAvo vinAzahetumiH kriyate, kiM tarhi ? prasajya(pratiSedhA)tmaka ityaGgIkriyate / tatrApi vinAzahetoH sphuTataramevAkiMcitkaratvaM pratipAditamiti darzayamAha-athetyAdi /

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136 tttvsnggrhH| atha kriyAniSedho'yaM bhAvaM naiva karoti hi| tathApyahetutA siddhA krtutuvhaanitH|| 366 // tathAhi-prasajyapratiSedhe sati natraH karotinA saMbandhAdabhAvaM karoti bhAvaM na karotIti kriyApratiSedhAdakartRtvaM nAzahetoH pratipAditaM bhavet , yazcAkartA sa kathaM hetuH syAdityato na vinAzahetuH kazcit / / 366 // atrAviddhakarNoktAni vinAzasya hetumatvasAdhane pramANAni nirdidikssuraah-nnvityaadi| nanu naiva vinAzo'yaM sattAkAle'sti vastunaH / na pUrva na cirAtpazcAdvastuno'nantaraM tvasau // 367 // evaM ca hetumAneSa yukto niytkaaltH| kAdAcitkavayogo hi nirapekSe nirAkRtaH // 368 // tathAhi na vastunaH sattAkAle vinAzaH kSaNamAtrAvasthAyino'pyabhAvaprasaGgAt , nApyutpAdAtpUrvam , ajAtasya vinAzAyogAt, na hi vandhyAputrAdayo'nutpannA eva vinazyanti, pazcAdapi bhavannacirAdbhavati, tRtIyAdipu kSaNeSu vinaSTasya punarvinAzAyogAt , bhasmIkRtajvalanavat, kintu vastvanantaraM dvitIye kSaNe vinAzaH / tatazca niyatakAlatvAddhetumAnvinAzo'GkurAdivaditi siddham / niyatakAlata iti / kAdAcitkavAdityarthaH / vyAptimasya sAdhayannAha-kAdAcitkatvayogo hItyAdi / na hyanapekSe kAdAcitkatvaM yuktam , nityaM sattvAdiprasaGgAt / tasmAtkAdAcitkatvAtsiddhamasya sahetutvam // 368 // ito'pi siddhamiti darzayati-vastvanantarabhAvAccetyAdi / vastvanantarabhAvAca hetumAneva yujyate / abhUtvAbhAvatazcApi yathaivAnyaH kSaNo mtH|| 369 // tadevamete trayo hetava uktAH / sahetuko vinAzaH, kAdAcitkatvAt , vastUtpattyanantarabhAvitvena bauddhairabhyupagamyamAnatvAt , prAgabhUtvA''tmalAbhAca; kSaNAntaravat / vaidharyeNa zazaviSANAdaya iti // 369 // udyotakarotAmapi yuktimAha-ahetukatvAdityAdi / ahetukavAkiMcAyamasanvandhyAsutAdivat / .., athavA''kAzavannityo na prakArAntaraM yataH // 370 //

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137 plikaasmetH| asattve sarvabhAvAnAM nityatvaM syaadnaashtH| sarvasaMskAranAzivapratyayazcAnimittakaH // 371 // nityatve'pi saha sthAnaM vinAzenAvirodhataH / ajAtasya ca nAzoktina~va yuktyanupAtinI // 372 // sa hyevamAha-vinAzasya heturnAstIti bruvANaH paryanuyojyaH / kimakAraNatvAdvinAzo nAsti vyomotpalAdivat, athAkAraNatvAnnityo vyomAdivaditi / bhavatAM hi pakSe akAraNaM dvidhA dRSTaM nityamasaJca, na hi sattvAsattvavyatirekeNa prakArAntaramasti / tatra yadyakAraNatvAdasat vinAzaH, tadA sarvabhAvAnAM nityatvaprasaGgaH, vinAzAbhAvAt / kiMca sarvasaMskArA vinazyantItyeSa pratyayo ninimittaH prApnoti, na hyasatyAM gatau gacchatIti bhavati / atha nityaH, tadA bhAvasya vinAzena sahAvasthAnaM prApnoti, sarvadA'vasthAnAt / na caitadyuktaM bhAvAbhAvayoH parasparaparihArasthitalakSaNatvAt / atha sahAvasthAnaM neSyate, tadA kAryasyotpAdo na prApnoti, tatpratyanIkabhUtasya nAzasya sadA'vasthitatvAt / tatazcAjAtasya vinAzo'pi na saMgacchate, na hyajAtAH / zazaviSANAdayo vinazyantIti loke pratItam , tenAjAtasya vinAza iti vacanaM naiva yuktyanupAti // 370 // 371 // 372 // tadatretyAdinA sarva pratividhatte tadatra katamaM nAzaM pare paryanuyuJjate / ki kSaNasthitidharmANaM bhAvameva tathoditam / atha bhAvakharUpasya nivRttiM dhvaMsasaMjJitAm / pUrvaparyunuyoge hi naiva kiJcidvirudhyate // 374 // dvividho hi vinAzo vidheH pratiSedhalakSaNaH / tathAhi kSaNasthitidharmA bhAva eva calo vinazyatIti kRtvA vinAza ityAkhyAyate / yadvA bhAvasvabhAvapracyutilakSaNapradhvaMsAparanAmA vinazanaM vinAza iti / tatra pUrvasminnAze yadyayaM hetumatvasAdhanaparyanuyogaH kriyate yathorheitumiH, tadA siddhasAdhyatA // 373 // 374 // tAmeva siddhasAdhyatAM yo hItyAdinA darzayati yo hi bhAvaH kSaNasthAyI vinAza iti gIyate / taM hetumantamicchAmaH parAbhAvAttvahetukam // 375 // 18

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138 tattvasaGgrahaH / yadyevaM kathamahetuko vinAzo bhavatAM pratIta ityAha- parAbhAvAttvahetukamiti / parasma svakAraNavyatiriktasyottarakAlaM mudgarAdernAzakasyAbhAvAdahetukamicchAma iti prakRtena saMbandhaH // 375 // atra caivaMbhUte vinAze dharmiNi kAdAcitkatvAtprAgabhUtvA''tmalAbhAditImI hetU siddhau / vastvanantarabhAvitvamapi yadi sAmAnyena vivakSitaM tadA siddhameva, kAraNabhUtavastvanantaramasya bhAvaprasiddheH / athAtmabhUtavinazvaravastvanantarabhAvitvamasya vivakSitaM tadA heturasiddha iti darzayati -- vastvanantarabhAvitvamityAdi / vastvanantarabhAvitvaM na tatra tvasti tAdRzi / calabhAvasvarUpasya bhAvenaiva sahodayAt // 376 / / tAdRzIti calavastusvabhAvAvyatirekiNi / na hi niraMzavastuno bhAgo'sti yena tadanantarabhAvitvamasya bhavet / tatsvabhAvavattadavyatirekiNo nAzasya tanniSpattAveva niSpannatvAt / anyathA tatsvabhAvatvameva tasya na syAdityuktam // 376 // yaJcoktaM "sarvasaMskAranAzitvapratyayazvAnimittaka" iti, tadapyata evaM pratikSiptamiti darzayati - ata iti / ato vinAzasadbhAvAnna nityAH sarvasaMskRtAH / na vinAzItibuddhizva nirnimittA prasajyate // 377 // yata eva hi kSaNasthitidharmANa: padArthAstathA'dhyavasIyamAnatanavastasyA buddhernimicamato nAnimittatvaprasaGgaH // 377 // atha pradhvaMsa lakSaNo vinAzo dharmyabhipretastadA trayo'pi hetavo'siddhA iti darzayati -- pradhvaMsasyetyAdi / pradhvaMsasya tu nairAtmyAnnAstyanantarabhAvitA / nAbhUtvAbhAvayogasya gaganendIvarAdivat // 378 // vastunyeva hyanantarabhAvitvAdayo dharmAH samAzritA nAvastuni yathA zazaviSANAdau, pradhvaMsazca nirAtmA--niHsvabhAvaH, tatkathamasyAnantarabhAvitvAdayaH saMbhaveyuH / nAbhUtvA bhAvayogazceti / cakArAtkAdAcitkatvaparigrahaH // 378 // yadyevam -- yadi dhvaMsasyAnantarabhAvitvaM nAsti, tadA bhAvasya dhvaMso bhavatIti ( katham ) / na hi yo na bhavatyeva tasya bhavatIti syAdityAzaGkayAha - pradhvaMsa ityAdi /

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paJjikAsametaH / pradhvaMso bhavatItyeva na bhAvo bhavatItyayam / arthaH pratyAyyate tvatra na vidhiH kasyacinmataH // 379 // yadyapi dhvaMso vidhIyamAnatayA nirdizyate, tathA'pi bhAvaniSedha eva pratIyate, na paramArthataH kasyacidvasturUpasya vidhiH / / 379 // nanu caitrasya putro bhavatItyAdivadbhavatizabdaprayogAdatrApi bhavanameva vidhIyata ityAha- na hItyAdi / na hi bAleya ityevannAmamAtre kRte kacit / sarvo rAsabhadharmo'sminprasaktiM labhate nare // 380 // na hi vastUnAM zabdaprayogamAtrAnuvidhAyinI sadasattve, tasyecchAmAtrapratibaddhapravRttitvAt / anyathA hi kacitpuMsi kenacidicchAvazAdvAleya iti nAmni nivezite sarvasya gardabhadharmasya tatra prasaGgaH syAt / bAleyarAsabhazabdau gardabhaparyAyau // 380 // avazyaM caitadvijJeyam, yaduta vastusvabhAvaniSedha eva na tu kiMcidvidhIyata iti -- dhvaMsanAmnaH padArthasya vidhAne punarasya na / vastuno jAyate kiJcidityetatkiM nivarttate // 381 // anyathA dhvaMsAkhyasya padArthAntarasya vidhAne sati na kiMcidvastuno jAtamiti ta - dvastu kimiti nivarttate // 381 // yathoktamasatve sarvabhAvAnAmityAdi, tatrAha - bhAvadhvaMsAtmanazcaivamityAdi / bhAvadhvaMsAtmanazcaivaM nAzasyAsattvamiSyate / vasturUpaviyogena na bhAvAbhAvarUpataH // 382 // evamiti / vastusvabhAvaviyogarUpatvAt, na tu bhAvasvabhAvasya sataH svarUpanivRtterasattvam, tatkathaM sarvabhAvAnAM nityatvaM syAt, yadi hi svabhAvaniSedhalakSaNo vinAzasteSAmasan syAttadA nityatvameSAM syAt / yAvatA svabhAvaniSedhalakSaNo nAzaH svayamasadrUpasteSAmastyeveti kathaM nityA bhaveyuH / sarvasaMskAranAzitvapratyayasya tu nimittamamihitameva // 382 // yathoktaM nityatve'pi sahasthAnamityAdi, tatrAha -- nivRttirUpatetyAdi / nivRttirUpatA'pyasminvidhinA nAbhidhIyate / basturUpAnuvRttizca kSaNAdUrdhvaM niSidhyate // 383 // 139

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tttvsnggrhH| ato vyavasthitaM rUpaM vihitaM nAsya kiMcana / iti nityavikalpo'sminkriyamANo nirAspadaH // 384 // nivRttirbhavatItyanenApi vacanenAsminpradhvaMse vidhirUpeNa nivRttirUpatA nAmidhIyate, yato nAsya vidheyaM kiMcidrUpamasti / kiM tarhi ? vastusvarUpasya kSaNAdUrdhva svabhAvAnuvRttiniSidhyate / tasmAdayamekAntenAbhAvarUpa eveti nityavikalpo'nAspada eva, niHsvabhAvatvAdeva sadA vyavasthitarUpAyogAt / svabhAvapratibaddhatvAnnityAnityasvabhAvapratibaddhadharmayoH / yaccoktamakAraNaM bhavatAM dvidhA nityamasacceti tatparasiddhAntAnamijJatayA, yato nyAyavAdinAM bauddhAnAmakAraNamasadeva / yathoktaM bhagavatA-sadharmeSu dharmAnudarzI viharan bodhisattvo'Numapi dharma na samanupazyati yaH pratItya samutpAdavinirmukta iti / ye ca vaibhASikAH AkAzAdivastu sattvena kalpayanti te yuSmatpakSa eva nikSiptA na zAkyaputrIyA iti na tanmatopanyAso mAyAn / evaM nAzahetUnAM sarveSAmakiJcitkaratvAnnAsiddhatA hetoH / itazca nAzahetUnAmakiMcitkaratvaM vaktavyam / tathAhi bhAvaH svahetorutpadyamAnaH kadAcitprakRtyA svayaM nazvarAtmaivotpadyate, anazvarAtmA vA / yadi nazvarastasya na kiJcinnAzahetunA, svayaM tatsvabhAvatayaiva nAzAt / yo hi yasya svabhAvaH sa khahetorevotpadyamAnastAdRzo bhavati na punastadbhAve hetvantaramapekSate / yathA prakAzadravoSNakaThinAdayastadAtmAna utpannA na punaH prakAzAdibhAva hetvantaramapekSante / syAdetat-yathA bIjAdayo'GkurAdijananasvabhAvAH santo'pi na kevalA janayanti salilAdikAraNAntarApekSatvAt , tadvadbhAvo nazvarasvabhAvo'pi nAze kAraNAntarApekSo bhaviSyatIti / tadetadasamyak / antyAvasthAprAptasyaiva janakasvabhAvatvAbhyupagamAt , nAnyasya / tena yo'sau tatsvabhAvaH sa janayatyeva, nAsau paramapekSate / yastu kuzUlAdistho na janayati nAsau tatsvabhAvaH / kAraNakAraNatvAttu tasyApi kAraNavyapadezo na mukhyata iti nAsti vyabhicAraH / athAnazvarAtmeti pakSastadApi nAzaheturakiMcitkara eva / tasya kenacitsvabhAvAnyathAbhAvasya kartumazakyatvAt / tathAhi / yadi svabhAva utpAdAnantaraM na vinazyettadA pazcAdapi sa eva tasya sthitidharmA khabhAvastadavastha iti kiM nAzahetunA tasya kRtam, yena vinazyeta / athApi syAt-yathA tAmrAdInAM kaThinarUpANAmapi satAmanyAdisaMparkAdanyathAtvaM bhavati / tathA bhAvasyAvinazvarakhamAvasyApi sato vinAzahetunA'nyathAtvaM kriyate / tena

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pkhikaasmetH| 141 vinAzahetuM prApya vinazyatIti / tadetadasamyak / na hi sa evAnyathA bhavati / kha. bhAvAntarotpattilakSaNatvAdanyathAtvasya / tathAhi-yattadanyathAtvaM nAma tatkiM bhAvAdarthAntaramAhokhidbhAva eva, na tAvadbhAva eva, tasya skhahetoreva pUrva niSpannatvAt / athArthAntaram , tathA sati bhAvo'cyutidharmA tathaivAvasthita iti na tasyAnyathAbhAvaH / tAmrAdidRSTAnto'pyasiddha eva tathAhi-tAmrAdInAM pUrvakasya kaThinAdikSaNasya svarasanirodhitvAdvinAze satyagyAdeH sahakArikAraNAntarAtsvopAdAnakAraNAJca sAmagryantarAdravAkhyamaparameva svabhAvAntaramutpadyate / punarapi dravAdisvabhAvasya svarasaniroghitayA vinAze sati sahakArikAraNAntarAtskhopAdAnakAraNAJca kAThinyAkhyamaparameva svabhAvAntaramutpadyata iti naikasyAnyathAtvamasti / tasmAtsarvathA'pyakiMcitkara eva nAzaheturiti nAsiddho hetuH / nacApi viruddhaH, svapakSe bhAvAt / nacApyanaikAntikaH, pUrva prasAdhitatvAt / syAdetat-yathA''kAzaM mUrttatvAya na paramapekSate atha ca tatra niyataM na bhavati, tadvadbhAvaH kRtako'pi sankazcinnaiva nAze niyato bhaviSyatIti / tadetadasamyak / nahi sa kazcitkRtako'sti yaH pareNAniyo nessyte| hetumataH sarvasyAnityatvAbhyupagamAt / ta eva ceha pakSIkRtA nAnya iti kuto''naikaantiktaa| ye tu punaH kRtakA api santo nityA eva bhaviSyantItyavinAzitayeti saMbhAvyante te paramArthato'kRtakarAzyantargatA eveti tannirAkaraNAdeva tannirAkriyA boddhavyetyadoSaH / nApyAkAzAdermUrttatvAdidharma pratyanapekSA siddhA, yasya hi yo dharmo nAsti sa taM prati sApekSa eva, na hi prAptaM dharma prati kAcidapekSA bhAvAnAM vyavasthApyate, kiM tarhi ? aprAptamevetyasiddho dRSTAntaH / / 384 // idAnImakRtakarAzimadhikRtyAha-ye vityAdi / ye tu vyomAdayo bhAvA akRtatvena sNmtaaH| vastuvRttyA na santyeva te ca zaktiviyogataH // 385 // kssnnikaakssnniktvaadiviklpstessvnaaspdH| tadA vastveva yena syAtkSaNikaM yadivAnyathA // 386 // yadi hi vyomAdayo bhAvAH siddhasattAkAH syustadA teSu kSaNikatvAdidharmacintA'vataret , na hi dharmANAM svAtavyeNa siddhirasti, anyathA hi dharmatvameva teSAM hIyate / na cAkAzAdayo'kRtakA dharmiNasteSAM sarvasAmarthyavirahitvena vandhyAputravadasa

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142 tttvsnggrhH| vyavahAraviSayatvAt / prayogaH yatsarvasAmarthyazUnyaM tadavastu, yathA vandhyAputraH, sarvasAmarthyazUnyaM cAkAzAdIti svabhAvahetuH / vastuto vyApakAnupalabdhirvA / na cAnaikAntiko hetuH, etAvanmAtranibandhanatvAdasadvyavahArasya nApyasiddhiriti pazcAtpratipAdayiSyAmaH / sapakSe bhAvAnApi viruddhaH // 385 // 386 // kasmAtpunaravastuni kSaNikAkSaNikavikalpo nAvataratItyAha-kSaNAvasthitarUpaM hItyAdi / ? kSaNAvasthitarUpaM hi vastu kSaNikamucyate / sthirarUpasamAkAntaM vastvevAkSaNikaM punaH // 387 // subodham // 387 // udyotakarastvAha-kSaNika iti matvarthIyAnupapattiH, tathAhi-yadi niruktanyAyena kSayaH kSaNaH so'syAstIti kSaNika iti bodhyate, tanna yuktaM kAlabhedAt , yadA hi kSayo na tadA kSayIti minnakAlayorna matvarthIyo dRSTaH / atha punarbhAvAnantaravinAzena viziSyamANaH kSaNa ityucyate / tadA'pi sa tenaiva tadvAnna bhavatIti na yukto matvarthIyaH / atha kSaNasthitikAlAH kSaNikAH, sarvAntyo hi kAlaH kSaNastaM ye'vatiThante te kSaNikAH / etadapi na yuktam / saMjJAmAtreNa kAlasyAbhyupagamAt, na ca saMjJAmAtraM vastuvizeSaNatvena yuktamiti / tatrAha-usAdAnantarAsthAyItyAdi / utpAdAnantarAsthAyi svarUpaM yacca vastunaH / taducyate kSaNaH so'sti yasya tatkSaNikaM matam // 388 // utpAdAnantaravinAzikhabhAvo vastunaH kSaNa ucyate, sa yasyAsti sa kSaNika iti / tathAcoktam-AtmalAbhAnantaravinAzI kSaNaH sa yasyAsti sa kSaNika iti // 388 // nanvevamapi svabhAvasthAnAntaratvAtso'syAstIti vyatirekanibandhanaH pratyayo nopapadyata ityAha-asatyapItyAdi / asatyapyarthabhede ca so'styasyeti na baadhyte| icchAracitasaGketamAtrabhAvi hi vAcakam // 389 // yathA svasya svabhAvaH, zilAputrakasya zarIram , ityAdAvasatyapi vAstave bhede budviparikalpitaM bhedamAzritya vyatirekaSaSThIvibhaktirbhavati tathehApi bhaviSyati, na hi vastukhabhAvAnuvidhAyinyo vAcaH / kiM tarhi ? vakturicchAmanuvidadhate // 389 //

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143 ptrikaasmetH| apica-yAvatyarthe yAvAneva vaktRbhirviniyujyate dhvaniH sa tAvAneva tamartha saGketavazAtpratyAyayati na tu paramArthataH prakRtiH pratyayayo vA'sti / kSaNika iti cAyaM zabda utpAdAnantarAsthAyini vastumAne niyukto vidvdbhiH| tatra caivambhUte vastuni kSaNikazabdena vivakSite kSaNikaH zabdaH sapratyayo vA prayujyatAM pratyayarahito veti nAtrAsmAkamicchAmAtrAnurodhini sAGketike vacasyatyAdara ityetddrshytiudyaanntraasthaayiityaadi| udayAnantarAsthAyi vastvevaM tu vivakSitam / tatra sapratyayaH zabdo'pratyayo vA prayujyatAm // 390 // evamiti / kSaNikamityanena / saha pratyayena matvarthIyena vartata iti sapratyayaH / / 390 // evaM vyomAdInAmakRtakatvAbhyupagame sati niyamenAsadvyavahAraviSayataiveti pratipAditam , idAnIM sattvAbhyupagame tu kSaNikatvamevaiSAM prasajyata iti sAdhanayannAhayadi tvityAdi / yadi tu vyomakAlAdyAH santaH syuste tathAsati / nAtikAmanti te'pyenaM kSaNabhaGgaM kRtA iva // 391 // kRtA iveti / kRtakA ivetyarthaH / etena sattvAdityayaM hetuH sUcitaH // 391 // tameva spaSTIkurvannAha tathAhItyAdi / tathAhi santo ye nAma te sarve kSaNabhaginaH / tadyathAsaMskRtA bhAvAstathAsiddhA anantaram // 392 // santazcAmI tvayeSyante vyomkaaleshvraadyH| kSaNikatvaviyoge tu na sattaiSAM prasajyate // 393 // krameNa yugapacApi yasmAdarthakriyA kRtaa| na bhavanti sthirA bhAvA niHsatvAste tato matAH // 394 // prayogaH-yatsattatsarva kSaNikam , yathA samanantaraM pratipAditAH kSaNikAH padArthAH, santazca bhavatA vyomAdayo bhAvA iSyante, iti svbhaavhetuH| tathA siddhA iti / kSaNikatvena / etena na sAdhyavikalatA dRSTAntasyAzaGkanIyA, prasAdhitatvAditi darzayati / tvayeSyanta ityanena prasaGgasAdhanametaditi darzayati / anyathA hetoranyatarAsiddhatA syAt / kathaM punarasya hetorvyAptiH siddhetyAha-kSaNikatva

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144 tattvasaGgrahaH / viyoge tvityAdi / arthakriyAsAmarthyalakSaNamiha sattvaM hetutveneSTam, taca kSaNikatva - nivRttau nivarttate / tathAhi -- bhAvA arthakriyAM kurvantaH krameNa vA kurvIranyaugapadyena vA, na hi kramayaiaugapadyAbhyAmanyaH prakAraH saMbhavati, tayoranyonyavyavacchedarUpatvAt / etacca pratyakSata eva prasiddham / tathAhi -- ghaTo madhUdakAdIMstadanyadravyavyatibhinnAnkrameNAharankhajJAnodakAharaNe na ca yaugapadyena kurvanpratyakSeNaiva paricchidyate / tatra yAnkAryabhedAnkrameNAharansamupalabhyate ghaTaH, kulAlo vA zarAvodabhvanAdIn, na tadaiva tAnyaugapadyena janayituM samarthaH / ghaTo vA svaviSaye jJAnAdInyaugapadyena ' janayannupalabhyate, na tadaiva tAnkrameNeti pratyakSAvasitametatsarvam / ataH kramasya yaugapadyavyavacchedenaiva paricchedAdyaugapadyasya ca kramavyavacchedenaivetyekapramANavRttirdvayoranyataratparicchindatI tataH paraM pratiyoginaM vyavacchinatti, prakArAntarAbhAvaM ca sUcayatIti, pratyakSapramANAvasita evAnayoranyonyavRttiparihArasthitalakSaNo virodhaH / tena tRtIyasyAbhAvAtkramayaugapadyAbhyAmarthakriyA vyAptA / sA ca sthireSu bhAveSu svavyApakanivRttau nivarttamAnA tallakSaNaM sattvaM nivarttayatIti siddhA vyAptiH / na. caitacchakyaM vaktum, kramayaugapadye eva bhAvAnAM na siddhe vyatiriktakAlapadArthAnabhyupagamAditi / na hi vayaM bhAvAnAmarthAntarabhUtakAlapadArthakRtaM kramayaugapadyaM brUmaH / kiM tarhi ? tathAtathotpAdakRtam / tathAhi - yadi caikaH sattAmanubhavati tadaiva yadA pare tadvadeva tAmanubhavanti, ta evaM sarve tathotpadyamAnA akramavyapadezanibandhanaM bhavanti / tadyathA--samagrasAmagrIkA bahavo'GkurAH samutpadyamAnAH / viparyayAtkramavyapadeza - bhAjo yathA'GkurakANDapatrAdayaH / ete ca pratyakSata eva siddhAstathaiva ca vyapadizyante janaiH / tathAbhUtapadArthaviSayo'pi kAraNavyApArastadviSayakramayaugapadyAbhyAM vyapadizyata ityacodyametat / nanu ca yadi sthiro bhAvaH siddho bhavettadA tatra kramayaugapadyanivRttau satyAmarthakriyAyAH sAmarthyanivRttiH siddhyet / yathA kacitpradeze dharmiNi vRkSanivRttau ziMzapAnivRttiH / anyathA hyasiddhe pradezadharmiNi kutra ziMzapA'bhAvaH pratIyeta / na cAsau siddhastasyaiva pratiSeddhumiSTatvAt / athApi siddho'GgIkriyate, na tarhitasya pratikSepo yuktaH, tasya dharmiNaH svarUpeNa siddhyabhyupagamAt / tatazca sattvAdibhya(itya)yamapyanaikAntika eva hetu:, vipakSe vRtteriti / naitadasti / na hyasmAbhiH svAtantryeNa pramANatayA vyatirekasAdhinyA asyA vyApakAnupalabdheH prayogaH kriyate / kiM tarhi ? prasaGgApAdanaM paraM prati kriyate / yadi bhavatA teSAM sthirarUpatA'GgI 1

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145 plikaasmetH| kriyate tadA'rthakriyAsAmarthyamapi nAGgIkarttavyam , tatra kramayogapadyayogasya tadvyApakasyAbhAvAt / nahi vyApakanivRttI vyApyamavasthAtumutsahate / anyathA vyApyavyApakabhAva eva tayorna syAt / tatazvArthakriyAsAmarthya nivRttau satvamapi teSAM nAGgIkavyam , arthakriyAsAmarthyalakSaNatvAtsatvasyeti / anenopAyena teSAmabhAva eva pratipAyate / na cApi vaidharmyadRSTAnte'vazyaM vastubhUto dhAzrayaNIyaH, tatra sAdhyanivRttau sAdhananivRttimAtrasya sAdhayitumiSTatvAt / taJca vyApyavyApakabhUtayordharmayoppyavyApakabhAvasiddhau satyAM dharmivizeSaparigrahamantareNaiva sAmAnyena vyApakAbhAve vyApyamapi na bhavatIti vacanamAtrAdeva pratIyate / yathA vRkSAbhAve ziMzapA na bhavatIti yathoktam-"tasmAdvaidharmyadRSTAnte neSTo'vazyamihAzrayaH / tadabhAve(tu) tanneti vacanAdapi tadgateH" / / iti // 392 // 393 // 394 // na tAvasthirasya bhAvasya krameNArthakriyA yukteti darzayati-kAryANItyAdi / kAryANi hi vilambante kaarnnaasnnidhaantH| samarthahetusadbhAve kSepasteSAM hi kikRtaH // 395 // nahi kAryasya khecchayA bhavanamabhavanaM vA, kintu kAraNasadasattAnuvidhAyinI tasya sadasattve / tatra yadyasau sthiraikarUpo bhAvaH sarvadA sarvakAryANAM hetubhAvenAvasthitastadA kimiti tatsattAmAtrAkAnINi sakRdeva sarvANi notpadyante, yena krameNa bhveyuH| kSepa iti / parivilambaH / tena pAzcAtyamapi tadIyaM kArya prAgeva bhavet / apratibaddhasAmarthyakAraNatvAdabhimatakAryavaditi bhAvaH // 395 // athApItyAdinA parasyottaramAzaGkate / - athApi santi nityasya RmiNaH sahakAriNaH / yAnapekSya karotyeSa kAryagrAma kramAzrayam // 396 // yadyapi sthiraH padArthaH sarvadA sannihitastathApi krameNa sahakArINi tasya saMnidhIyante / atastadapekSayA krameNAsau kAryANi janayiSyatIti // 396 // sAdhvityAdinA pratividhatte / sAdhvetatkiMtu te tasya bhavanti shkaarinnH| . kiM yogyarUpahetutvAdekArthakaraNena vA // 397 // yogyarUpasya hetutve sa bhAvastaiH kRto bhvet| ra sa cAzakyakriyo yasmAttatvarUpaM tadA sthitam // 398 // 19 Hentuk

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tattvasaGgrahaH / kRtau vA tatkharUpasya nityatA'syAbahIyate / vibhinno'tizayastasmAdyadyasau kArakaH katham // 399 // na hi tasya nityasya kazcitsahakArI saMbhavati; tathAhi ---- atizayAdhAnAdvA sahakArI bhavet ; yathA bIjasya kSityAdaya ucchranAdyavasthAvizeSamAdadhAnAH sahakAriNaH / ekArthakriyayA vA; yathonmiSitamAtreNa rUpadarzane cakSuSo rUpAdayaH / tatra na tAvadAdyaH pakSaH / tathAhyasAvatizayastasya sahakAribhirAdhIyamAnaH kacittatsvabhAvAdaminno bhinno vA bhavet, yadvobhayAnubhayarUpaH yathA''hurAjIvakA iti catvAraH pakSAH / tatra na tAvadAdyaH pakSaH, tatkharUpavattadvyatirekitayA tasyApi sadA'vasthitatvAtsatazca karaNAyogAtkaraNe vA tadvadeva bhAvasyApi karaNaprasaGgAt / tatazca nityatvahAni: / atha dvitIyaH pakSastadA'tizayAdeva kAryotpatterbhAvasyAkAraka (tva) prasaGgaH / asAviti / nityaH padArthaH / / 397 / / 398 // 399 // " etadeva spaSTayati - tasminsatItyAdi / 146 tasminsati hi kAryANAmutpAdastadabhAvataH / anutpAdAtsa evaivaM hetutvena vyavasthitaH // 400 // tasminniti / atizaye satItyarthaH / evamiti / tadgatAnvayavyatirekAnuvidhAnAt 400 athApItyAdinA'traiva parasyottaramAzaGkate / athApi tena sambandhAttasyApyastyeva hetutA / kaH sambandhastayoriSTastAdAtmyena vibhedataH // 401 // na ca tasya tadutpattiryaugapadyaprasaGgataH / tatazca yaugapadyena kAryANAmudayo bhavet // 402 // neti / atizayena / tasyApIti / nityasya / kaH saMbandha ityAdinottaramAha / kaH saMbandhaH-- naiva kazcidityarthaH / dvividha eva hi saMbandhastAdAtmyaM tadutpattizca / tatra na tAvattAdAtmyalakSaNo bhedasyAGgIkRtatvAt / nApi tadutpattilakSaNaH sahakAribhya eva tasyotpatteH / tatastasyotpattiraGgIkriyate, tadA tanmAtrabhAvitvAdatizayAnAM yugapadevotpattiH syAt / tatazca sarvakAryANAM yugapadutpattiprasaGgaH / atizayavataH kAraNasya sarvadA'vasthitatvAt // 401 // 402 // tatrApyanyavyapekSAyAmanavasthA prasajyate / ekadApi tataH kArya nAsambandhAtprakalpyate // 403 //

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plikaasmetH| 147 atha tatrApyatizayotpattI, sahakArikAraNApekSaNAtkrameNAtizayotpatterna kAryANAM yogapadyaM bhavatIti syAttadayuktam , evaM hyanavasthA syAt / tathAhi-tatrApi sahakAriNAmatizayAntarakaraNAtsahakAritvaM vaktavyam , tasya cAtizayasya vytirekitvaatsN| bandhAsiddhiH, tadutpattau sakRdutpattiprasaGgaH, tatrApi sahakArivyapekSAyAM punariyameva cintA'vatarati / tatazcAnavasthAyAM na kadAcidatizayena saha tasya saMbandhaH siddhyet / tadasiddhau na tasmAtkAryotpattiratizayAdeva kAryotpatteH // 403 // sambandhaH samavAyazcettatrApyevaM vicintyate / upakArIbhavaMstasya samavAyISyate sa kim // 404 // na vA tatheti prathamo vikalpo yadi gRhyte| saiva prAptA tadutpattiLapAstA sA'pyanantaram // 405 // athApi syAnna tadutpattilakSaNastasyAtizayena saha sambandhaH / kiM tarhi ? tatsamavAyalakSaNaH, tatra nitye dharmiNi tasyAtizayasya samavetatvAt / tadetadyuktamiti darzayannAha-tatrApItyAdi / na vA tatheti / nopakArI saMstasya samavAyISyata iti saMbandhaH / tatra prathamapakSe upakArasyopakriyamANapadArthAvyatirekAt sa eva tadutpattilakSaNaH saMbandho'GgIkRtaH syAt / sa cAnantarameva nirastaH // 404 // 405 // atha dvitIyaH pakSastadA vizeSAbhAvAtsarvaH sarvasya samavAyI syAt / tadarzayati-anye'pIyAdi / anye'pi sarvabhAvAH syustathaiva samavAyinaH / avizeSAnna tasyAyamupakArI mato yadi // 406 // tathaiveti / abhimatapadArthavadanupakAritvenAviziSTatvAt // 406 // ubhayAnubhayapakSAvadhikRtyAha-bhedAbhedetyAdi / bhedAbhedavikalpasya pratyekaM pratiSedhanAt / dvirUpo'tizayastasya vyasto bhavati vastunaH // 407 // pratyekapakSanirAkaraNAdevobhayAtmakapakSasya nirAkaraNam , tadvyatirekeNobhayAtmakapakSAbhAvAt / kiMcaikAkAratyAgapariprahayoraparAkAraparigrahatyAgAnAntarIyakatvAdayukta vastusata ubhayAnubhayarUpatvam, na hokasyaikadA vidhipratiSedhau parasparaviruddhau yuktAvekatvahAniprasaGgAt // 407 //

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148 tttvsnggrhH| etaca pudgalAdiparIkSAyAM pratipAditaM tadarzayati-pudgalAdItyAdi / pudgalAdiparIkSAsu dvairAzyapratiSedhanAt / dvirUpo'tizayo nAsti na vA'pyanubhayAtmakaH // 408 // - athaikArthakriyAkAritvena sahakAriNastasyeti dvitIyaH pakSa AzrIyate / yathA'hureke naivAsau sahakAriNo'pekSate, na cApi sahakAriviyuktaH kAryasya kArakaH, yata IdRzastasya nisargasiddhaH svabhAvo yatsannihitasakalasahakArikAraNa eva kArako'ntyahetuvanna kevalaH / tena tasya bhAve'pi na kAryasya sarvadotpattiprasaGga iti / tadetadarzayati-athetyAdi / atha nApekSate nityaH pratyayAnsahakAriNaH / tathApi tadviyukto'yaM kArako nAntyahetuvat // 409 // nijastasya khabhAvo'yaM teSAmeva hi sannidhau / kArakatvamataH kArya tadbhAve'pi na sarvadA // 410 // neti / kAraka ityanena saMbandhanIyam / antyahetuvaditi vaidharmyadRSTAntaH / yadvottareNa kArakatvamityanena sAdharmyadRSTAntatayA saMbadhyate / SaSThayantAcca vatiH kAryaH / tadbhAve'pIti / tasya nityasya padArthasya sadbhAve'pi // 409 // 410 // astvevamityAdinA pratividhatte / astvevaM kintu sAkalye yA tasya prkRtimtaa| vaikalye saiva cediSTA nityAH syuH sahakAriNaH // 411 // bhavatyevaM kalpanA, kiMtvidamiha nirUpyate yA tasya sahakArisAkalyAvasthAyAM prakRtiH kiM saiva vaikalyAvasthAyAm , AhosvidanyA, yadi saiva tadA sahakAriNo'pi nityAH prApnuvanti // 411 // kathamityAha-tatsaMbaddhasvabhAvasyetyAdi / tatsambaddhakhabhAvasya bhAve teSAmapi sthiteH| anyacedvikalaM rUpamekatvamavahIyate // 412 // ___ vyapekSayA'pyatazcaivaM na kAryANAM krmodyH| ' taiH sahakArimiH saMbaddhaH svabhAvo yasyeti vigrahaH / teSAmapIti / sahakAriNAm / nigaDabaddhapuruSAkarSaNe nigddaakrssnnvttessaampynuvRtteH| evaM hi sa eva pUrva

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pjikaasmetH| 149 khabhAvAparityAgenAnuvRtto bhavati / yadi hi sahakAriNA saMbaddhaM svabhAvaM na jahAti, tatsaMbaddhasvabhAvAparityAgena sAmarthyAtsahakAriNAmapyaparityAgaH / pratiyogisavyapekSavAtsaMbandhitvasya / anyathA saiva tasya prakRtirna bhavet / athAnyeti pkssstraah| anyaccetyAdi / yadi hi sahakArivikalaM rUpamasyAnyaditISyate tadA nityatvahAniprasaGgaH, rUpasya bhAvAvyatirekAt / tasmAtsahakAriNo'pekSAyAmapi na sthirANAM krameNArthakriyA yuktA / / 412 / / = // nApi yaugapadyeneti darzayati-yogapadyaM ca naiveSTamityAdi / yogapacaM ca naiveSTaM tatkAryANAM kSayekSaNAt // 413 // parairapi nityapadArthakAryANAM naiva yogapadyamiSTam / tathAhi-nityAnAmetAni kAryANi varNyante / AtmanaH sukhaduHkhAdIni, nabhasaH zabdAH, manasaH kramavartIni vijJAnAni, aNUnAM vyaNukAdikrameNa sthUlAH, kAladigIzvarAdInAM sarvANyevotpattimantIti / eSAM ca pratyakSAdeva kramodayaH prasiddhaH // 413 // tadevaM yaugapadyAbhyupagame pratyakSavirodho'bhyupagamavirodhazcokto bhavati / idAnImanumAnavirodhaM pratipAdayannAha-niHzeSANItyAdi / niHzeSANi ca kAryANi sakRtkRtvA nivartate / sAmarthyAtmA sa cedArthaH siddhA'sya kSaNabhagitA // 414 // tathAhi-yugapadazeSANi kAryANi kRtvA sa kiM tasyArthakriyAsamarthaH svabhAvo nivartate, Ahokhidanuvartata iti pakSadvayam / tatra yadi nivartata iti pakSastadA tasya kSaNabhaGgitvaM siddham / pratikSaNamaparAparasvabhAvotpatteH pUrvapUrvasya ca khabhAvasya svarasavinAzAt // 414 // tadrUpasyAnuvRttau tu kaarymutpaadyetpunH| akizcitkararUpasya sAmarthya ceSyate katham // 415 // sarvasAmarthyazUnyatvAttArApathasarojavat / asanto'kSaNikAH sarve zaktiryadvastulakSaNam // 416 // atha dvitIyaH pakSa AzrIyate tadA tadrUpasya samarthAtmano'nuvRttau satyAM punaH kAryamutpAdayet , atyaktapUrvarUpatvAt , prAgavasthAvat / tatazca sa eva kramo jAta iti yaugapadyAbhyupagamo'numAnaviruddhaH / athApi syAnmAbhUttasya kramayogapadyAbhyAma

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150 tttvsnggrhH| zrakriyA, tathA'pi sAmarthyamasyAstyevetyAha-akiMcitkararUpasyetyAdi / kAryotpAdanibandhanaM hi bhAvAnAM sAmarthya vyavasthApyate / yazca na kiMcitkaroti sa kathaM samarthaH syAt / anyathA hyAkAzakuzezayAderapi sAmarthya kiM na vyavasthApyeta / syAdetacadi nAma sAmarthyamasya nivRttaM tathA'pi sattvamanivRttameva / tatazca sattvAdi- 4 tyanaikAntika eva heturityAha-asanta ityAdi / idameva hi vastulakSaNaM yadarthakriyAsAmarthya tathenivRttaM tatkathaM vastutvaM tallakSaNaM teSvavasthAM labhate / tadevaM kramAkramAbhyAmarthakriyAsAmarthyazUnyatvAdvandhyAputrAdivadasadvyavahArayogyA akSaNikatvenAmimatA AkAzAdaya iti siddham // 415 // 416 // __ atha nAGgIkriyetedaM vastutvaM zaktilakSaNam / . yadevamanyanirdizyaM vastUnAM lakSaNaM paraiH // 417 // athApi syAdyadyarthakriyAsAmarthyalakSaNameva vastulakSaNaM bhavet , tadaitatsarva zobheta / yadyevaM kimanyadvastulakSaNamiti vaktavyam / tathAhi-zazaviSANAdau yadavastutvamiSTaM tatrArthakriyAsAmarthyaviraha eva nibandhanam / vastvavastunozcAnyonyavyavacchedarUpatvAt / sAmarthyAdavastulakSaNaviparItamarthakriyAsAmarthyameva vastulakSaNamavatiSThata iti bhAvaH // 417 // atra parasyottaramAzaGkate-sattetyAdi / sattAsambandha iSTazcedvastUnAM lakSaNaM na tat / asiddheH samavAyAdeH kathaM vA'nyo'nyalakSaNam // 418 // na garthakriyAsAmarthya vastulakSaNam , kiM tarhi ? sattAsaMbandhaH sattAsamavAya iti yAvat / na taditi / vastulakSaNaM yuktamiti zeSaH / samAyAderasiddhatvAt / Adizabdena sattAparigrahaH / yadi samavAyAdiH siddho bhavettadA samavAyo vastulakSaNaM syAt / yAvatA teSAmeva sAdhyatvena prastutatvAt / vakSyamANabAdhakapramANasadbhAvAca / yadi vA pUrvoktAdeva bAdhakAtpramANAtsattAyAH samavAyasya cAsiddhiH / kenacitsaha sattAyAH saMbandhAsiddhestasyAnupakAryatvAt / na hyanupakAriNoH parasparaM saMbandho'tiprasaGgAdityuktam / kiMca tayorapi sattAsamavAyayorantyAnAM ca vizeSANAM vastutve kiM lakSaNamiti vaktavyam / na hi samavAye vizeSeSu ca sattA samavaiti / nApi sattAyAm , kiM tarhi ? dravyaguNakarmasu tripadArthasatkarI satteti samayAt / tasmAdanyApIdaM

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151 ptrikaasmetH| vastulakSaNam / bhavatu nAma sattAdeH siddhiH| tathA'pi na sattAsamavAyo lakSaNaM yuktamarthAntaratvAt / na hyarthAntaramarthAntarasya svarUpam , yena tasya tallakSaNaM bhavet / tathAhi-vastusvarUpAparijJAnAnmUDhadhiyaM prati tallakSaNe prakRte tatsvabhAva evaM kutazci| vyAvRttyA pratIto lakSaNatvena vAcyo yena tadeva vastukharUpatvenAvadhArayati, yathA pRthivI kharakaTatvena / na cAnyaH padArtho'nyapadArthasvarUpamanyatvahAniprasaGgAt / tatkathaM tallakSaNaM bhavet / lakSaNazabdasya svabhAvavacanasya prastutatvAt // 418 // kecidAhuH-yadvastvantazaH sarvajJasyApi na jJAnamutpAdayati tasya tAdRzasyAstitAyAM kiM bAdhakaM pramANam , yata iyaM vyAptiH sarvopasaMhAreNa siddhyet , yatsattatsarva kSaNikamiti / naca tadaparijJAne sarvajJatvahAnistasya zeyeSvevAdhikArAt / jJAnayogyasya hi vastuno'parijJAne syAdasarvajJaH, tattu na jJeyam / jJAnotpAdane'pi tasyAyogyatvAditi / taanprtyaah-srvshcetyaadi| sarvazvArthavicArAdivyApAro'rthakriyArthinaH / nirAkuladhiyo yukto nonmattakatayA punaH // 419 // tatra yannAma kessaashcitkthnycidupyujyte| kacitkadAcittatraiva yuktA sattAvyavasthitiH // 420 // tadrUpasyaiva cArthasya kSaNikatvaM prsaadhyte| vyAptiH sarvopasaMhArA tasminnevAbhidhIyate // 421 // arthasya hi vastumAtrasya yo'yamastitvanAstitvena vicAraH sa sarvo'rthakriyArthinaH, na vyasanitayA / anyathA yunmattaH syAt / tena yadeva padArthajAtaM keSAMcidarthakriyArthinAM kathaMcitsAkSAtpAramparyeNa vA kaciddeze kadAcitkAla upayujyate tatraiva vastuvyavasthA yuktA prekssaavtH| na tvanyatra nibandhanAbhAvAnniSprayojanatvAditi bhAvaH / AdigrahaNenArthavizeSANAM dahanasalilAdInAM vicAro gRhyate / tatazca prekSApUrvakAriNAM yadevArthakriyAkAri tadeva vastviti yadetatprasiddham , tasyaiva tadrUpasya arthakriyAkArirUpasyAsmAbhiH kSaNikatvaM prasAdhyate / yato'yakriyAsAmarthyalakSaNasya hetutvenAbhISTatvAnnAsti vybhicaarH| tasyaivaMbhUtasya hetoH sarvopasaMhArAtsAdhyena vyAptisiddheH / yA hi pakSasapakSavibhAgamakRtvA sAmAnyena hetoAptiH pradarzyate sA sarvopasaMhArA vyaaptiH||419||420||421||

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tttvsnggrhH| . athArthakriyAsAmarthyazUnyasyApi kasmAdvastutvaM neSyata ityAha niHzeSetyAdi / niHzeSazaktizUnyaM tu yadvandhyAsutasannibham / sarvajJacetaso'pyeti hetutvaM na kadAcana // 422 // kriyate tatra naivedaM kaaryruupaadydRssttitH| nirnibandhanamastitvavyavasthAnaM vicakSaNaiH // 423 // na tasminsAdhitenArthaH kSaNikatvena kazcana / tatra paryanuyogazca kriyamANo'pi niSphalaH // 424 // - sarvajJacetaso'pIti / na kevalaM samAnajAtIyasya kSaNasya, jaladhAraNAdezva kAyasyetyapizabdaH / kAryarUpAdyadRSTita iti / kAryam-tadIyaM phalam , rUpamtasya svabhAvaH, Adizabdena tasya dezaH kAlo'vasthAvizeSazca gRhyate / tasya caivaMrUpasya zazaviSANAdibhyo na kazcidvizeSo'stIti bhAvaH / nacApi tasmiMstathAbhUte vastuni kSaNikatvena sAdhitenArthakriyArthinaH kiMcitprayojanamasti / tasya dRSTAdRSTayohitAhitaprAptiparihArAyogyatvAt / yathoktam- "arthakriyA'samarthasya vicAraiH kiM tadarthinAM / SaNDasya rUpavairUpye kAminyAH kiM parIkSayA // " iti / ataeva kathamidaM gamyate tatkSaNikamityAdiparyanuyogaH prativAdinA kriyamANo viphala eva, tasya vAdinA kSaNikatvena sAdhayitumaniSTatvAt // 422 // 423 // 424 // idAnIM paro'yakriyAsAmarthyamapi vastulakSaNamayuktamativyApitvAditi darzayatinanu cetyaadi| nanu cArthakriyAzaktA nabhastAmarasAdayaH / khajJAnahetubhAvena na caite santi bhAvikAH // 425 // tathAhi namastAmarasAdayo namastAmarasa nabhastAmarasamityAdijJAnotpAdalakSaNAyAmarthakriyAyAM samarthAH, naca te paramArthataH santi, ato'tivyApIdaM lakSaNaM zaktirbhAvalakSaNamiti // 425 // atra parihAramAha-nirAlambanamevetyAdi / nirAlambanamevedamambarAmbhoruhAdiSu / tajalpavAsanAmAtrabhAvi jJAnaM pravartate // 426 // asiddhamAkAzAmbhoruhAdInAmarthakriyAsAmarthyam , tadvikalpAnAM khavikalpavAsanAparipAkamAtreNaivotpattenirAlambanatvAt // 426 //

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pvikaasmetH| athAkAzAmbhoruhAvibhya utpattau ki bAdhakaM pramANamityAha-abhAvakAraNatve svityaadi| abhAvakAraNale tu nairantaryeNa saMbhavet / nAbhAvo'pekSate kiJcinirvizeSatayA sadA // 427 // abhAvo nabhastAmarasAdi kAraNaM yasya tattathoktam , tadbhAvastattvam , tasminsati tannamastAmarasAdijJAnaM sarvadaiva bhavet-utpadyeta, nityasannihitAvikalakAraNatvAt / nacApi tasya parairanupakAryasya tadapekSA yuktA, yena sahakArivaikalyAtkadAcijanayediti syAt // 427 // kSaNikeSvapItyAdinA bhdntyogsenmtmaashngkte| kSaNikeSvapi bhAveSu nanu cArthakriyA katham / vizeSAdhAyino'nyonyaM na hyAdyAH sahakAriNaH // 428 // jAtau sarvAtmanA siddharajAtAvastvabhAvataH / nirvizeSAdvizeSasya bhAve kArya na kiM bhavet // 429 // nacAnyato viziSTAste tulyprynuyogtH| sahakArikalApAnAmanavasthA ca te bhavet // 430 // krameNa yugapacApi ytste'rthkriyaakRtH| na bhavanti tatasteSAM vyarthaH kSaNikatAzrayaH // 431 // sahakArikRtazcaivaM yadA nAtizayaH kacit / sarvadA nirvizeSaiva tadA santatiriSyate // 432 // vinAze yadyahetuH syAdAdAveva bhavedayam / sambhavo yadi nAsyAdAvante'pi sa kathaM bhavet // 433 // khahetoyadi bhAvAnAmiSyate'nyanna kAraNam / vinAzasya kathaM teSAM kacideva viruddhatA // 434 // mAha-kSaNikatve'pi bhAvAnAM kramayogapadyAbhyAmarthakriyAvirodha eva / yataste svayaM samarthA bhaveyurasamarthA vA, yadi samarthAstadA sahakArikAraNaM nApekSeran / na hi samarthasya kAcidapekSA yuktA / athAsamarthAstathA'pi teSAM tadapekSA sutarAmayuktimatI / tathAhiye prathamakalApAntazcariSNavakhe na parasparato vizeSamAnuvanti / utpabhAnu 20

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154 tttvsngkhH| samAvasthAyAH savasatvenAnupakAryopakArakatvAt / tatazca prathamAvasthAyAM teSAM nirvi. ziSTatvAttebhyo viziSTakSaNAntarotpAdo na syAt / nirvizeSebhyazca tebhyaH kSaNAntarasya viziSTasyotpattau kAryamapi kiM notpadyeta / na cApi pUrvakAtkalApAdviziSTAtte samutpanA iti yuktaM vaktum , tatkalApAntargatAnAmapyata eva parasparato vizeSAbhAvAt / teSAmapyanyato vizeSotpattau satyAmanavasthA syAt / tadevaM vizeSAbhAvAtkathamaviziSTAkAraNakalApAtkAryamutpadyeta / aviziSTAzcotpattau sarva sarvasmAdbhavet / tatazca kramayogapadyAbhyAmevamarthakriyAvirodhe'pi yathaite bhavantyevArthakriyAkAriNastathA nityA api santo bhaviSyantIti vyarthasteSAM kSaNikatAzrayaH / tena sattvAditi heturanaikAntika iti bhAvaH / na cApi santateravasthAvizeSaprAptAyAH kAryotpattirbhaviSyati na sarvadeti vaktuM yuktam / yathoktayA nItyA sahakArikRtasya vizeSasyAbhAvAtsarvadaiva santateravizitRtvAt / nacApi khopAdAnakAraNamAtrapratibaddho vizeSaH santatiriti yuktaM vaktum / dRSTavirodhAt / tathAhi-sahakAriNAmupAyApAyayoH kAryavyaktivirAmau dRSTau / yadi ca svopAdAnakAraNamAtrapratibaddho vizeSaH syAt , tadA sahakArinirapekSasyaiva janakatvaM bhavet / apica yathoktayA nItyA santataH sarvadA nirviziSTatvAt / ghaTAdInAM kapAlAdivizeSotpattyasaMbhavAt / sajAtIyakSaNasantAnocchedalakSaNo vinAzo yadi nihe. tukaH syAttadA nirapekSatvAtprAgeva bhavet / athAdau na bhavet, pazcAdapi na bhavet , prAgvadvizeSAbhAvAt / kiM ca yadi bhAvAnAM vinAzaM prati svahetuvyatirekeNAnyatsantAnAntaraM kAraNaM neSyate tadA'nalAdayaH zItAdInAM kathaM virodhino bhaveyuH, nAkiMcitkaro virodhI yukto'tiprasaGgApatteH, evaM hi sarvaH sarvasya virodhI prasajyeta / tatazca virodhadvAreNAnupalabdhiprayogaH prANAtipAtAdivyavasthAnaM cAtidurghaTamiti bhAvaH // 428 // 429 // 430 // 431 // 432 // 433 / / 434 // ucyata ityAdinA pratividhatte / ucyate prathamAvasthA naivAnyonyopakAriNaH / ekArthakriyayA tvete bhavanti sahakAriNaH // 435 // anyonyAnupakAre'pi nAviziSTA ime ytH| khopAdAnavalodbhUtAH kalApotpAdakaH pRthak // 436 // samarthAdeva hi kAryotpattiH, naca sahakArivaiyaryam / tathAhi-dvividhaM sahakAstviM ekAkriyAkAritayA paratparopakAritayA ca / tatra (?) vyavahitakAryApe.

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plikaasmetH| 155 kSayA ekArthakriyAkAritvameva, na parasparopakAritvam / ekasminkSaNe nirvibhAgatayA vishesssyaadhaatumshkytvaat| vyavahitakAryApekSayA tu parasparata uttaraviziSTakSaNotpatteH, santAnApekSayA parasparopakAreNa vyavahitakAryajanakatvAtparasparopakAritvalakSaNaM sahakAritvam / tatra prathamAvasthAbhAvinAM yadyapi parasparato vizeSo nAsti, tathApi teSAM sahakAritvamaviruddhameva, ekArthakriyAkAritvAt / nApi te samanantaraviziSTakSaNotpAdanaM pratyaviziSTAH, pUrvakebhya eva khahetupratyayebhyastathAvidhottarakAryakalApotpAdanaM prati pratyekaM samarthAnAmutpannatvAt / teSAmapi hetupratyayAnAmaparebhyaH khahetupratyayebhyaH, teSAmapyaparebhya ityanAderhetuparamparAyA iSTatvAdanavasthA'pyaduSTaiva / pratyekaM ca sAmarthe'pi nApareSAM vaiyarthyam , svahetubalena teSAM tathotpannatvAt / nApi teSAM pRthagbhAvaH saMbhavati, tathAvidhakAraNAbhAvAt / nApi pazcAt , kSaNikatvAt / kalApotpAdakAH pRthagiti / pratyekaM dvitIyakSaNabhAvikalApotpAdanasamarthA ityarthaH / khopAdAnagrahaNaM prathamAvasthAbhAvisahakArikRtopayoganiSedhaparaM draSTavyam / natu khopAdAnamAtrabhAvi kiMcitkArya saMbhavati, sAmagrItaH sarvasya saMbhavAt / yathoktam-"na kiMcidekamekasmAtsAmagryAH sarvasaMbhava" iti // 435 // 436 // tataH prabhRti ye jAtA vizeSAste tu ttkRtaaH| tadrUpaprakRtitvena teSAM tadupayoginAm / / 437 / / tataH prabhRti-dvitIyakSaNottarakAlamArabhyetyarthaH / tatkRtA iti / sahakArikRtavizeSakAraNakRtAH / kasmAt ? tadrUpaprakRtitvAtteSAm tadrUpA-viziSTasahakArikRtavizeSakAraNajanyA, prakRtiH-svabhAvo yeSAM te tathoktAH / teSAM tadupayoginAmiti / tadrUpaprakRtitvAditi saMbandhanIyam / tadupayoginamityatra cakAro luptanirdiSTastenAyamarthoM bhavati / tatra tRtIyAvasthAbhAvini kArye ye dvitIyakSaNabhAvino vizeSA upayujyante kAraNabhAvena, teSAM ca tadupayoginAM sahakArikRtavizeSakAraNaanyakAryotpAdanayogyaprakRtitvAt , tRtIyAdikSaNabhAvino vizeSAstatkRtA bhavantIti // 437 // ayamapi niyamaH kathameSAM bhavatItyAha-niyatetyAdi / niyatAcintyazaktIni vastUnIha pratikSaNam / bhavanti nAnuyojyAni dahane dAhazaktivat // 438 //

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tttvsnggrhH| na hi bhAvAnAM svabhAvAH paryanuyogamarhanti, teSAM khahetupratyayaparamparAsamAyAtatvAkhabhAvabhedasya, yathA'merdAhakatvam , yasmAdete parAparapratyayopayogena pratikSaNaM minazaktayaH samutpadyante / ato yadyapyete kutazcitsAmyAtsamAnarUpAH pratIyante tathA'pi minna evaiSAM svbhaavH| tena kiMcideva kasyacitkAraNaM na sarvaH sarvaskheti yatkiMcidetat / bhavantIti / jAyanta ityarthaH // 438 // yadapyuktaM vinAzo yadyahetuH syAditi, tatrAha-santAnocchedarUpastvityAdi / santAnocchedarUpastu vinAzo yo na hetumAn / tasyAnte'pi na bhAvo'sti tathA janma tu vAryate // 439 // vilakSaNakapAlAderutpAdastu sahetukaH / so'pyAdI jAyate naiva tadA hetorasambhavAt / / 440 / / dvividho hi vinAzaH santAnocchedarUpo visadRzasantAnotpAdalakSaNazca / tatra yadi santAnocchedarUpaM vinAzamadhikRtyocyate tadyuktam , nahi tasyAnte'pi bhAvo'stIti, nIrUpatvAt , tatkimucyate ante'pi sa kathaM bhavediti / tasmAttasya kadAcidapi bhavanAnabhyupagamAdAdAvante ca yadbhAvAbhAvaprasananaM tadasaGgatameva / kevalam , tathA-sadRzakSaNAntarapratisandhAnena, janma-utpAdaH, tatra pratiSidhyate / ghaTAderucchedo bhavati ( ityasya 1 ) sa eva na bhavatItyarthaH / na tu tatra kiMcidvidhIyate / atha visadRzakSaNotpAdalakSaNo dvitIyo vinAzo'bhipretastasyAhetukatvamasiddham / vastutayA tasya mudrAdikAraNabalenotpAdanAbhyupagamAt / ataevAsAvAdau na jAyate, khahetormudrAdestadAnImabhAvAt // 439 // 440 // virodhavyavasthAsamarthanArthamAha-dvividha ityAdi / dvividhAH kSaNikA bhAvAH keciddhAsasya hetavaH / zItAdereva vahayAdyA apare na tathAvidhAH // 441 // adRSTatatvo lokastu virodhmbhimnyte| kAryakAraNabhAvapi prathamokteSvanekapA // 442 // SAdhyabAdhakamAvastu vastuno naiva tAttvikaH / vidyate tata evoktaM virodhagatirityapi // 443 // keciddhi bhAvAH keSAMcinmandatara(ta)makSaNotpattikrameNa yo hAsastatra hetavo

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palikAsametaH / 157 bhavanti / yathA-vahayAdayaH zItAdInAm , apare na tathAvidhAH-nApakarSahetavaH, tadyathA ta eva vahnayAdayo dhUmAdInAm / tatra prathamokteSu hAsahetuSu kAryakAraNabhAbe'pi satyajJAnatimiratirodhIyamAnajJAnAloko loko viruddhatvamamimanyate / anekadheti / zItasyAmiviruddhaH pradIpasya vAyurAloko'ndhakArasyetyAdinA bhedena / natu vastUnAM paramArthataH kazcidvAdhyabAdhakabhAvo'sti, sataH sarvAtmanA niSpatteH, svabhApAnyathAtvasya kartumazakyatvAt , tasya vyatirekAvyatirekavikalpe satyubhayathA'pi karaNAsaMbhavAt / asato'pyavastutvAdeva na kiMcitkriyate, ityubhayathA'pyakizcitkaro virodhI / ata evAvikalakAraNasya bhavato'nyabhAve'bhAvAdvirodhagatirityAcAryeNotam / virodhagatiH-virodhavyavasAyaH, na tu virodhastAtvika iti bhAvaH / apizabdazvArthe / minnakramazca / evetyasyAnantaraM draSTavyaH // 441 // 442 // 443 / / nanu ghetyAdinA jaiminIyAdimatena kSaNabhaGgapratijJAyAH prtykssbaadhittvmaashngkte| nanu ca pratyabhijJAnaM sa evetyupajAyate / akSavyApArasadbhAve niSpakampamabAdhitam // 444 // tataH pratyakSabAdheyaM durvArA sarvahetuSu / / kSaNabhaGgaprasiddhyarthamupAtteSu prasajyate // 445 // tathAhi sa evAyamiti giritanuvAdiSvakSavyApArAnantaraM pratyabhijJAnAkhya pratyakSaM pramANaM bhAvAnAM kSaNabhaGgaM nirAkurvadudeti / yadyapi nUnaM punarjAtanakhakezatRNAdiSu pratyabhijJAnaM dRSTam / tathApi na vAdiviSayayoH pratyabhijJAnayoraprAmANyamabAdhitaviSayatvAt / ataevAha-niSpakampamabAdhitamiti / nahi timiropahatalocanopajanitaM kezavijJAnamapramANamupalabdhamityetAvatA khacchanetrajanitamapi satyakezaviSayaM cakSurvijJAnamapramANamiti yuktaM svacchacetaso'bhidhAtumiti bhAvaH / tatra niSSakampatvenAsaMzayarUpatAmAha / sa evAyamathAnya ityevaMvidhasya saMzayasyAbhAvAt / abApitamityanenAviparyastatvam // 444 // 445 // - na khalvityAdinA pratividhatte / ma khalu pratyabhijJAnaM pratyakSamupapadyate / vasturUpamanirdezyaM sAmilApaM ca tadyataH // 446 // bhrAntaM ca pratyabhijJAnaM pratyekaM tadvilakSaNam / abhedAdhyavasAyena bhinnarUpe'pi vRttitaH // 447 //

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158 tatra pratyakSatvaM tAvadasiddhamasyAstathAhi vastutvalakSaNasyAnanvayitvenAzakyasamayatvAt / tadrAhizAnaM manasi jalpameva / avagRhItasaMbandhasyArthasya zabdena saMyojya grahaNA (Na ? ) saMbhavAt / ato'vazyaM pratyakSeNa satA svalakSaNaviSayatvAtkalpanApoDhena bhavitavyam / pramANatvAcA bhrAntena / tatazca pratyekaM kalpanApoDhamabhrAntamiti nyAyAnuyAtamidaM pratyakSalakSaNamAcakSate kuzalAH / naca pratyabhijJAnaM kalpanApoDham, sa evAyamityevamatijalpAkAratayA saMvedyamAnatvAt / nApyabhrAntam, minneSvabhedAdhyavasAyena pravRtteH // 446 // 447 // kathamityAha -- pUrvamityAdi / tatvasaGgrahaH / pUrva saMvihitAkAragocaraM cedidaM bhavet / jAyeta pUrvamevedaM tArthyAtpUrvabuddhivat // 448 // yadi hi pUrvopalabdhArthaviSayamidamabhaviSyattadA pUrvamevodaziSyata, tadviSayatvenAvikalakAraNatvAt / pUrvajJAnavat tAdarthyAditi / sa pUrvasaMvidito bhAvo'rtho viSayo'syeti tadartham, tadbhAvastAdarthyam // 448 // " nacaivamiti prasaGgaviparyayamAha / nacaivaM tena naivedaM tadarthagrAhakaM matam / tajjJAnakAla utpAdAdviSayAntarabuddhivat // 449 // abhedAdhyavasAyena bhinnarUpe'pi vRttitaH / mAyAgolakavijJAnamiva bhrAntamidaM sthitam // 450 // prayogAH -- yadyasminvikale'pi sati na bhavati, na tattadviSayam, yathA rUpe'vi - kale'pi sati tatrAbhavacchrotravijJAnam, bhavatyavikale'pi vajrAdau tadvijJAnavelAyAM pratyabhijJAnamiti vyApakAnupalabdheH / tadevaM nityatve sati vajrAderanaparApekSasya tadviSayaM pratyabhijJAnamavikalakAraNatvAtpUrvameva bhavet, naca bhavati, tasmAdanityatvamasya siddham / tatazca bhinneSvabhedAdhyavasAyena pravRttermAyAgolakavijJAnavadbhAntamidamityavikalametat / ata evAbAdhitaviSayatvamapyasiddham / yathoktAdbhAntatvaprasAdhakAdeva hetorbAdhitaviSayatvAt // 449 / / 450 / / itazca gRhItagrahaNAnAsyAH prAmANyam, yathA smRteriti darzayannAha - niSpAdvitetyAdi /

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159 ptrikaasmetH| niSpAditakriye cArthe pravRtteH maraNAdivat / na pramANamidaM yuktaM karaNArthavihAnitaH // 451 // yadeva hi pramitikriyAsiddhau prakRSTamupakaraNaM tadeva sAdhakatamaM kArakaM prmaannmu| cyate / yadi ca pratyabhijJA pUrvapramANagRhItArthaviSayA syAt , tadA niSpannapramitikri. ye'rthe pravRttyA'sAdhakatamatvAtkathamiva pramANatAmaznuvIta / anyathA hi smRterapi prAmANyaM syAt / na cAnadhigatapramANabhAvA satI bAdhakatvAya kalpate, atiprasaGgAt / syAdetat-mA bhUdasyAH pRthakprAmANyam , tathA'pyanayA pUrvArthaviSayatayA kSaNabhaGgitvaM bAdhyata eveti / tadasamyak / na hyasyAH paramArthataH pUrvArthaviSayatvamasti mAmi(mati?)jalpatvAt kevalama(ti)viSayA'pi satI vibhramabalAtpUrvadRSTArthAdhyavasAyinI samutpadyata ityadhyavasAyavazAtpUrvadRSTArthavipayetyucyate tatkuto'smAtpratyamijJAnAtprakRtibhrAntAtkSaNabhaGganirAkriyA sidhyet // 451 // idAnIntanamityAdinA kumArilamatena gRhItagrAhitvasyAsiddhimudbhAvayati / idAnIntanamastitvaM na hi pUrvadhiyA gatam / tadastyasya vizeSazcetmaraNe yo na vidyate // 452 // pUrvapramitamAtre hi jAyate sa iti smRtiH| sa evAyamitIyaM tu pratyabhijJAtirekiNI // 453 // sa hyAha-na hi pUrvapratyakSeNArthasyedAnIntanamastitvamadhigatam , tasya sa evAyamityevamAkAropaprAheNAnutpatteH / tasmAdasya pratyabhijJAnasya smaraNAdasti vizeSaH / kathamityAha--pUrvetyAdi / sa iti hi pUrvajJAnAkAropagraheNaiva smRtiH pravartate / pratyabhijJA tvayamityevamatiriktamapyarthAkAraM gRhAti / smRteH sakAzAdatirekiNIviziSTetyarthaH / tasmAdyau saMzayaviparyayau tau bAdhitvA pratyabhijJA pramANatAM labhate // 452 // 453 // kasmAttau bAdhata ityatra kAraNamAha-jJAte cAvidyamAnatvAditi / jJAte cAvidyamAnatvAdyau sNshyvipryyau| bAdhitvA to labhetaiva pratyabhijJA pramANatAm // 454 // jJAte'rthe tayoravidyamAnatvAdahalavahnizikhAkalApaparigata iva deze zItasya // 454 //

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tsvstrhH| nanu yathAnumAnaprasiddhasApyarthava putrAdigatazyAmatvAdeH punaH kAlAntareNa pratyakSeNa vAdhyamAnassAnyathAtvaM bhavati tathA'trApi yadi nAma pratyamikSA(na)to nityatvamarmasa siddham , tathA'pyuttarakAlaM tatkAryeNa kramiNA kramaspAnumAnataH siddheranyapAtvaM siddhameka, tatkayaM kSaNabhaGgitvaM bAdhyata ityAzajhyAha-vijJAto'pIyAdi / vijJAto'pItarairarthaH pratyakSeNAnyathA bhavet / pratyakSeNAvaruddhe tu netarotpattisaMbhavaH // 455 // itarairiti / anumAnAdimiH / yathA kila zyAmastatputratvAdRzyamAnatatputravadityAdi / pratyakSeNAnyathA bhavediti / pratyakSeNa karaNabhUtena, anyathA-anumAnAdipramitAkAraviparIto bhvedityrthH| avaruddha iti / viSayIkRta ityarthaH / netarotpattisaMbhava iti / pratyakSAditarasyAnumAnAde va bAdhakatvenotpattiH saMbhavatItyarthaH // 455 // kasmAdityAha-ko hiityaadi| ko hi jyeSThapramANena dRddhenaarthe'vdhaarite| . durbalairitaraiH pazcAdadhyavasyedviparyayam // 456 // yuktaM hi yadanumAnaprasiddhasyArthasya pratyakSeNAnyathAtvaM kriyata iti / tasya sarvapramANajyeSThatvAt / na tu pratyakSaprasiddhasyAnyathAtvamanumAnAdayaH kartumIhante, teSAM durbalatvAt / dRDheneti / saMzayaviparyayAbhyAM rahitena / viparyayamiti / anyathAtvam // 456 // nanvityAdinA prtividhtte| nanvidAnIntanAstitvaM yadi bhinnaM tvayeSyate / pUrvabhAvAttadA bhedastvayaiva pratipAditaH // 457 // yattadidAnIntanamastitvaM pratyabhijJAnasya viSayaH, kiM tatpUrvapratyakSagRhItAdastitvAdinamAhovittadeva, yadi minnaM tadA svavacanenaiva bhedasya pratipAvitatvAdabhyupetahAnirbhavato bhavet / asmAkaM punariSTasiddhiH // 457 // ananyatve'pi satvasya kathaM pUrvadhiyA'gatam / tasthAgato hi vastveva nopalabdhaM prasajyate // 458 // bhayAnanyaviti pakSastadA kathaM pUrvadhiyA tadgataM yenocyeta, "na hi pUrvadhiyA

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161 plikaasmetH| gata"miti / syAdetat-yathA kSaNikatvaM zabdAderavyatiriktamapi sattagRhaNe satyapyagRhItamucyate, tadvadidamapi bhaviSyatIti / tadyuktam / na hi zabde dharmiNi gRhIte'pi tavyatireki kSaNikatvamagRhItamiti vyavasthApyate / kiM ( tarhi ? ) gRhItamapi tannizcayotpattikAraNAbhAvAdanizcitamityabhidhIyate / na jhanubhavamAtrAdeva nizcayo bhavati / tasyArthitvAbhyAsasAdguNyAdisApekSatvAt / na caivaM bhavataH saMbhavati / pUrvapratyakSasyApi vyavasAyAtmakatvAt / tena ca vasturUpe nizcIyamAne tadavyatiriktamidAnIntanamastitvaM nizcitameva / tadanizcaye vastusvarUpasyApi tadvadevAnizcitarUpAvyatirekAdanizcitatvaprasaGgaH / ye'pyAhuH-sandigdhavastunirNayanibandhanaM pratyamijJAne prAmANyamiti tadapyanenaiva pratyuktam / na cApyatra sandigdhavastusadbhAvanirNayo'sti, sadRzAparAparotpattAvapi kezAdivatpratyabhijJAnadarzanena sandehAt // 458 // yaJcoktaM vijJAto'pItarairartha ityAdi, tatrAha-pratyakSeNa cetyAdi / pratyakSeNa ca baadhaayaamnumaanaadigocre| nAnumAnAdimAnaM sthAdvAdhAtastaimirAdivat // 459 // yasya tvatputratvAdityAdikasyAnumAnAdergocare viSaye pratyakSeNa bAdhA saMbhavettasya prAmANyameva nAsti bAdhyamAnaviSayatvenArthasaMvAdAbhAvAttaimirikAdijJAnavat / tenetaraivijJAto'pyarthaH pratyakSeNAnyathA bhavediti yaduktaM tadasaGgatameva, asaMbhavAt // 459 // yazca pratyakSasya jyeSThatvamuktaM tadapyasadbhUtameveti darzayannAha-arthasaMvAdakatve cetyAdi / arthasaMvAdakatve ca samAne dveSyatA'sya kaa| tadabhAve tu naiva syAtmamANamanumAdikam // 460 // idameva hi pramANAnAM pramANatvam , yadutArthapramANasAmarthyam / tazcetsarvapramANAnAmabhyupagamyate tatkenAsya pratyakSasya jyeSThatA bhavet / athApi syAt-pratyakSasyaivArthasaMvAdakatvaM nAnumAnAderityAha-tadabhAva ityAdi / tasya-arthAdisaMvAdakatvasya abhAve sati naiva pramANamanumAnAdi syAt / arthAvisaMvAdakatvanibandhanatvA. pramANavyavahArasya, tasya cAtra bhAvAt // 460 // nanvanenetyAdinA bhAviviktoktAni pramANAnyAzaGkate / nanvanenAnumAnena bAdhyate sarvahetuSu / vyAsiH sarvopasaMhArA pratijJArthasya vA kSatiH // 461 // 21

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162 tattvasaGgrahaH / . kiM tadanumAnamityAha-vivakSitetyAdi / vivakSitArkacandrAdiviSayaM ytprvrtte| jJAnaM tatkAlasambaddhasUryAdiviSayaM param // 462 // pArthivAviSayatve hi tajjJAnasvAbhidhAnataH / tadyathA prathamaM jJAnaM tatkAlArkAdigocaram // 463 // taduktam-vimatyadhikaraNabhAvApannAni candrArkagrahanakSatrAdijJAnAni vivakSitacandrArkagrahatArakAdiviSayaM yaddevadattAdivijJAnaM tatkAlAvacchinnacandrArkaprahanakSatratArakAdiviSayANyeva, pRthivIsaMbandhitvenAnupalabhyamAnatve sati candrArkaprahanakSatratArakAdijJAnazabdavAcyatvAt, prathamakAlabhAvidevadattatArakAdijJAnavaditi / vivakSitArkacandrAdiviSayamiti / taijasadravyaviSayam / pRthivIsaMbandhitvenAnupalabhyamAnatve satIti vizeSaNaM citrAdigatAdityAdiviSayainiyaMbhicAraparihArArtham / paramiti / tasmAdanyat / atatkAlamityarthaH // 462 // 463 // idamaparaM tadIyameva pramANam / ye rUpatvAdisAmAnyAzrayAH, ye ca tadAzrayAH, tadviSayAzca ye pratyakSAnumAnopamAnazAbdasmRtipratyamijJAnArthasiddhadarzanArekaviparyayAnuvyavasAyasvapnavanAntikAH prajJAnavizeSAH, te sarve khAtmalAbhAnantarapradhvaMsino na bhavanti, jJeyatvaprameyatvAbhidheyatvasadasadanyataratvasadasadvyatiriktajJeyaviSayajJAnAvacchecatvAmAjhaviSayagrahaNAgrAhyatvAnabhidheyAbhidhAyakAnabhidheyatvasamAnAsamAnajAtIyadradhyasaMyogavibhAgajanitazabdakAryazabdAbhidheyatvebhyaH, prAgabhAvAdivat / tatra rUpatvAdisAmAnyAzrayA rUpAdayaH, teSAM ca rUpAdInAmAzrayAstadAzrayAH, ke te ? ghaTAdayaH, siddhadarzanaM yogivijJAnam , zeSaM pUrvameva vyAkhyAtam / sadasadanyataratvaM sattvamasattvaM vA / sadasadbhyAM vyatiriktasya jJeyasyAbhAvAdeva tadviSayajJAnaM nAsti, tasya cAsattvAdeva tenAparicchedyatvaM siddham / evamaprAhyaviSayasya grahaNasyAbhAvAdeva tadaprAyatvasiddhiH / tathA na vidyate'bhidheyaM yasyAsAvanamidheyo yomidhAyakastenAnamidheyatvamanarthakatvAdeva siddham / samAnajAtIyAni dravyANyadharadazanAdIni, kRtakatvAdi. sAmAnyAt , asamAnajAtIyAnyAkAzAdIni teSAM yau mithaHsaMyogavibhAgau, tAbhyAM janito yA prathamaH zabdastasya paramparayA yaH kAryabhUtaH zrutipathamavatIrNastenAmidhe. pattvam / tathAseSAmiyaM prakriyA-prathamaH kila zabdaH saMyogavibhAgayonistasmAcchabdAntarANi kaDambagolakanyAyena prAdurbhavanti / tatra yaH karNazaSlImadhyamAkAyade

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pvikaasmetH| zamAnoti sa upalabhyate netara iti / tadeva pramANakadambakaM darzayati-rUpatvAcAzrayAH sarve ityaadi| rUpatvAcAzrayAH sarve ye ca teSAM smaashryaaH| ye ca tadviSayAH kecijAyante pratyayAstathA // 464 // utpAdAnantaraM dhvaMsamAjo naiva bhavanti te / prameyatvAbhidheyavahetutaH khAravindavat // 465 // prameyatvAbhidheyatvagrahaNamupalakSaNam / tadanye'pi hetavo draSTavyAH / khe-nabhasi, aravindam , AkAzakamalamiti yAvat // 464 // 465 // udyotakarastvAha-vipratipannA ayu(ga)patkAlAH pratyayA ekaviSayAH, avyutthAyitatpratyayasAmAnAdhikaraNye sati samAnazabdavAcyatvAt , vartamAnalakSaNAnekapuruSapratyayavat / tatra vyutthAtum-anyathAbhavituM bAdhakapramANavazAt zIlamasyeti vyutthAyi na vyutthAyi avyutthAyi, teSAM ghaTAdipratyayAnAM sAmAnAdhikaraNyaM tatpratyayasAmAnAdhikaraNyam , avyutthAyi ca tat tatpratyayasAmAnAdhikaraNyaM ceti tathoktam / abAdhitasAmAnAdhikaraNye satItyarthaH / idaM ca vizeSaNaM pradIpAdipratyayairvyabhicAraparihArAtham / samAnazabdavAcyatvaM caitrajJAnaM caitrajJAnamityAdi / tadetaddarzayati-vivAdavi: SayA ityAdi / vivAdaviSayA ye ca pratyayAH kramabhAvinaH / ekArthaviSayAste'pi sarva ityavaghoSaNA // 466 // abAdhaikAzrayatve hi samAnoktinivezanAt / vartamAne yathaikasminkSaNe nekavidhA dhiyH||467 // avaghoSaNeti / pratijJA / ekAzrayatvam-sAmAnAdhikaraNyam , abAdhambhavidyamAnabAdhaM ca tadekAzrayatvaM ceti vigrahaH // 466 // 467 // .matra pratividhatte sAdhyenetyAdi / sAdhyena vikalaM tAvadAye hetau nidarzanam / hetutvAdviSayaH sarvo na hi khajJAnakAlikaH // 468 // Adhe hetAviti / tajjJAnatvAmidhAnata ityatra / prathamamapi hi candrAdijJAnaM satkA(lakA!)lAvacchinnacandrAdiviSayaM na bhavati / hetubhUtasyaiva viSayatvAt / samA

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tttvsaar| nakAlaM va kAryakAraNabhAvAnupapatteH / yathoktam-"asataH prAgasAmarthyAtpabAvanupayogataH / prAgbhAvaH sarvahetUnAM nAto'rthaH svadhiyA sahe"ti // 468 // __ yadetyAdinA pRthivIsaMbandhitvenAnupalabhyamAnatve satIti savizeSaNe'pi hetAvanaikAntikateti darzayati / ___ yadA sUryAdizabdAzca vivakSAmAtrabhAvinaH / dIpAdau vinivezyante tajjJAnairvyabhicAritA // 469 // dvitIye'pi hetukadambake jAtyAderdharmiNoH sattvAdeva kSaNabhaGgitvasyAniSTatvAttatra tadabhAvasAdhane siddhasAdhyateti darzayati-jAtyAderityAdi / jAtyAdeniHkhabhAvatvAnnaiveSTA kssnnbhnggitaa| tadabhAvaprasiddhyarthaM nirdiSTaM sAdhanaM vRthA // 470 // Adizabdena tadAzrayANAM rUpaghaTAdInAM tadviSayANAM ca pratyayAnAM grahaNam / eSAmapi hi yathoktavizeSaNaviziSTAnAmasattvameva, tasmAtteSu tasyAH kSaNabhaGgitAyA abhAvasiddhyartha yaduktaM sAdhanaM tadvRthA, tatra vivAdAbhAvAditi bhAvaH / atrApi sUkSmekSikA na kRtA / yadi sA kriyate tadA bahutaramatra doSajAlamavatarati / tathAhi yadetatsadasadanyataratvaM sAdhanamuktaM tatsAdhyadharmiNi dRSTAntadharmiNi cAsiddham , vikalpaviSayavAda. nyatarazabdasya, vikalpazcAnekapadArthasaMbhave sati bhavati, naikasmin / na ca sAdhyaghamiNi dvayoH sadasattvayoH saMbhavo'sti / tasya vasturUpatvena sattvasyaiva saMbhavAt / nApi dRSTAntarmiNi dvayasambhavaH / tasyAvastutvenAsasvasyaiva saMbhavAt / hetuzca vyarthavizeSaNaH / tathAhi-zabdAmidheyatvAdityevamapi tAvadatra prayogo na yukto'bhidheyatvavacanAdeva zabdasya siddheH / yatpunaH samAnajAtIyAdipadaivizeSaNaM tadatipelavameva / evamanyadapi hetuvizeSaNamanarthakameveti grahItavyam / sarve cAmI hetavo'naikAntikAH / sAdhyaviparyaye'mISAM bAdhakapramANAnupadarzanAt / etaJca pazcAdabhidhAsyata eva // 470 // yabokaM vivAdaviSayA ye cetyAdi, tatrAha-samAnetyAdi / samAnazabdavAcyatvaM dIpAdipratyayeSvapi / vartate vyabhicAryeSa hetustena bhavatyataH // 471 // * dIpajJAnamiti dIpAdipratyayeSu bhinnaviSayeSvapi samAnazabdapravRttidarzanAdatastena dIpAdipratyayaviSayeNa zabdavAcyatvenaiSa samAnazabdavAcyatvAditi hetulmicaarii|

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pavikAsametaH / 165 athavA kAkA pAThaH / atasteSu varttamAnatvAdeva hetuste - tava na vyabhicArI bhavati, apitu bhavatyevetyarthaH // 471 // sAmAnAdhikaraNyaM cediti paramatamAzaGkate / " sAmAnAdhikaraNyaM cedvAdhitaM teSu kalpyate / vivakSitespi vispaSTA bAdheSA kiM na vIkSyate // 472 // avyutthAyitatpratyaya sAmAnAdhikaraNye satIti hetorvizeSaNaM dIpAdipratyayairvyamicAparihArArthameva kRtam eSAM hi dIpAdipratyayAnAmekaviSayatvasya bAdhitatvAt / tathAhi--tarakSaNameva dIpo dIrghazikho namrazikhazca dIpro dIprataravopalabhyate / tatkuto vyabhicAritA hetoriti parasya bhAvaH / tadetadvizeSaNamapyasiddhamiti darzayamAha - vivakSite'pItyAdi / vivakSitasAdhyadharme tatrApi bAdhA kiM na vIkSyate / tathAhi caitrAdAvapi bAlakumArataruNAdibhedena vyAvarttamAnAkAra eva pratyayo jAyate, parvatAdau zItoSNAdibhedena tataH spaSTataramevAnyathAtvameSAM pradIpAdivatprasiddham / anyathA hi ya eva zItasaMbaddhaH sa eva yadi pazcAduSNasaMbaddhaH syAttadA'vasthAdvaye'pi zItoSNayorupalambhaH syAt / tatsaMbaddhasvabhAvasya bhAve tayorapi bhAvasya prasaGgApatteH / nigaDabaddhapuruSAkarSaNe nigaDAkarSaNavadityuktaprAyametat / ataH sravizeSaNo'pi heturasiddhaH // 472 // anumAnabAdhAmapyAha - vivAdapadamityAdi / vivAdapadamArUDhA naikArthaviSayA dhiyaH / krameNotpadyamAnatvAdvidyuddIpAdibuddhivat // 473 // kramabhAvavirodho hi jJAneSvekArtha bhAviSu / anyairakAryabhedasya tadapekSAvirodhataH // 474 // prayogaH- yatkramabhAvi tatsadA sannihitAvikalakAraNaM na bhavati yathA vidyuddI - pAdibuddhayaH, kramabhAvinyazca vivAdAspadIbhUtA buddhaya iti vyApakaviruddhopalabdhiH 1 nacAnaikAntikatvaM hetoH, ekavastuviSayatve satyavikalakAraNasya kramabhAvAnupapatteH / nApi kAraNAntarApekSA nityasya tenAnupakAryatvAt / nacAnupakAriNyapekSA yuktA'tiprasaGgAt / upakAre vA nityatvahAniprasaGga iti zatazazcarcitametat // 473 // // / 474 / /

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161 tttvskhH| sarveSveSa ca prayogeSu hetUnAmanaikAntikatvaM vipakSe bAdhakapramANAbhAvAditi darza. yati-sandigdhetyAdi / sandigdhavyatirekitvaM sarveSveteSu hetuSu / vipakSe vartamAnAnAM vAdhakAnupadarzanAt // 475 // iti sthirabhAvaparIkSA / subodham // 475 // iti sthirabhAvaparIkSA / idAnIM karmatatphalasaMbandhavyavasthAdisamAzrayamityetatsamarthanArtha codyopakramapUrvakamAha-kSaNiketyAdi / kSaNikAnityatAlIDhaM sarva cedvastu tatkatham / karmatatphalasambandhakAryakAraNatAdayaH // 476 // kSaNikAnityatAmahaNaM kAlAntarasthAgyanityatAvyavacchedArtham / kSaNikAnAM satAmanityatA kSaNikAnityatA tayA lIDham-samAkrAntaM yadi sarvameva vastujAtaM pratijJAyate bhavadbhistadA ye'mI karmaphalasaMbandhAdayo lokazAstrayoH pratItAste kathaM siddhyeyuH / AdigrahaNAvetuphalAdhigantu pramANam , anubhave pratyabhijJAnam , anyasminnarthe dRSTe'rthAntare'milASaH, bandhamokSau, smaraNam , saMzayapUrvako nirNayaH, svayaM nihitapratyanumArgaNam , dRSTArthakutUhalaviramaNamityevaMprakArAH kumatiparikalpitAzyogharAzayo gRhyante / na hi lokazAmapratItArthavirodhena pratijJAyamAno'rthaH siddhimAsAdayatItyabhyupetapratItabAdhA doSaH pratijJAyA iti bhaavH| tathAhi yenaiva kRtaM karma zubhAdikaM tenaiva tatkalamupabhujyata iti loke pratItam / na hi devadattena kRte karmaNi zubhAdike yajJadattastatphalamiSTamaniSTaM copabhuta iti prasiddham / nApi zAce, yathokam-"anenaiva kRtaM karma ko'nyaH pratyanubhaviSyati" iti / tacaitatkSaNikapakSe viruSyate / karmaphalapariprAhakassaikasya karturabhAvena kRtanAzAkRtAbhyAgamadoSaprasajAt // 476 // kathamityAha-ya ityaadi| yaH kSaNaH kuzalAdInAM krtRtvenaavklpyte| phalaprasavakAle tu naivAsAvanuvartate // 477 //

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plikaasmetH| yaH phalasya prasUtau ca bhoktA saMvarNyate kssnnH| .. tena naiva kRtaM karma tasya pUrvamasaMbhavAt // 478 // karmatatphalayorevamekakarbaparigrahAt / / kRtanAzAkRtaprApsirAsaktA'tivirodhinI // 479 // naivAsAvanuvartata iti / tasyotpAdAnantarameva niruddhatvAt / ekaka-parigrahAditi / ekena kA tayoH karmaphalayoraparigRhItatvAdityarthaH / kartuH phalenAnamisaMbandhAskRtanAzaH, akartuzca phalena yogaadkRtaabhyaagmH| ativirodhinIti / lokazAtrayorevamadarzanAditi bhAvaH // 477 // 478 // 479 // evaM tAvatpravRttimabhyupagamya kRtanAzAkRtAbhyAgamaprasaGga uktH| idAnI pravRttikhe na saMbhavatIti kumArilamatopanyAsena darzayati nairAtmyetyAdi / nairAtmyavAdapakSe tu pUrvamevAvabudhyate / madvinAzAtphalaM na syAnmattonyasyApi vA bhavet // 48 // iti naiva pravarteta prekssaavaanphllipsyaa| zubhAzubhakriyArambhe dUratastu phalaM sthitam // 481 // kSaNikatvAbhyupagame hi sarvabhAvAnAM nairAtmyamevAbhyupagataM bhavet / hetuparatavatayA sarvasyAsvatanatvAt / tasminsati prekSAvAn kriyApravRtteH pUrvamevAvabudhyate-avadhArayati / kiM tadityAha-madvinAzAdityAdi / mama vinAzAdUrdhva phalaM mama na syAt , phalaprasavakAle mamAbhAvAt / athApi phalaM bhavet , tadA matto'nyasya kSaNAntarasya syAditi jJAtvA pravRttireva prekSAvato na saMbhavati, kiM punaH pravRttipUrvakakarmajanitaM phalaM bhaviSyati / tasya dUrata evAsaMbhAvyamAnatvenAvasthitatvAt // 480 // // 481 // evaM karmaphalasaMbandho nopapadyata iti pratipAditam / idAnIM kAryakAraNabhAvAnupapatti kumArilamatenaiva pratipAdayannAha-nA'nAgata ityAdi / nA'nAgato na vA'tIto bhAvaH kAryakriyAkSamaH / vartamAno'pi tAvantaM kAlaM naivAvatiSThate // 482 // tAvantamiti / utpadya yAvatA kAlena kArya nivarttayati tAvantaM kAlaM nAvatiSThate kSaNikatvAditi bhAvaH // 482 //

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168 tattvasaGgrahaH / nA'nAgata ityAderyathAkramaM samarthanamAha-na halabdhAtmakamiyAdi na balabdhAtmakaM vastu parAGgatvAya kalpate / na vinaSTaM naca sthAnaM tasya kAryakRtikSamam // 483 // pUrvakSaNavinAze ca kalpyamAne nirnvye| pazcAttasyAnimittatvAdutpattirnopapadyate // 484 // anAgataM hi nAmocyate yadalabdhAtmatattvam , yaccAlabdhAtmatattvaM tadasat, yaccAsatadazeSasAmarthyazUnyam , yaccAzeSasAmarthyarahitaM tatkathaM parAGgatvAya kalpate-paraM prati hetubhAvaM pratipadyata ityarthaH / samarthasyaiva hetubhAvasaMpratipatteH / evaM vinaSTamapi sarvasAmarthyazUnyatvAnna parAGgatvAya kalpata iti sNbndhH| na cApi vartamAnasya sthAnamasti, yatkAryakRtI-kAryakaraNe kSamaM bhavet / kiMca-yadi pUrvakakSaNo nira. nvayaM vinazyatIti kalpyate tadA pAzcAttyasya kSaNasya nimittAbhAvAdutpacirna prApnoti // 483 // 484 // sthAdetadyathA tulAntayornAmonnAmau samaM bhavatastadvaddhetuphalayona zotpAdAviSTAvato vartamAnAdavinaSTAdeva kAryotpatteriSTatvAnnAnimittA tsyotpttirmvissytiityaah-naashotpaadsmtve'piityaadi| nAzotpAdasamatve'pi naivApekSA parasparam / na kAryakAraNatve stastavyApArAnanugrahAt // 485 // nAzotpAdayoH samatve'pi kalpyamAne na nAzotpAdayostadvatorvA kAryakAraNatve staH -saMbhavataH, tayoH parasparAnapekSatvAt / kathamanapekSatvamityAha-tabyApArAnanugrahAditi / tasya-nAzasya tadvato vA vyApAreNa kAryasyAnanumahAt-ananugRhItatvAdityarthaH / nAzasya hi nIrUpatvAvyApArAbhAvaH, hetvabhimatasyApi vastunaH kAryasatAkAle samidhAnAbhAvAvyApArAbhAvaH // 485 // syAdetadantareNApi vyApAramAnantaryamAtreNa hetuphalabhAvo bhaviSyatItyAha-jAyamAnavetyAdi / jAyamAnazca gandhAdirghaTarUpe vinazyati / tatkArya neSyate yadvattathA rUpAntarANyapi // 486 // yadi yadanantaraM yajAyate tattasya kAryamiti syAttadA ghaTAdisanivezino rUpa

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prikaasmetH| dhaNasAnantaraM samAnajAtIyarUpakSaNavattatkalApAntargata eva gandhAdirjAyata iti so'pi tatkArya syAt / na cAsau satyapyAnantarye tatkAryamiSyate / na hi bhautikAnAmanyonyaM hetuphalabhAvo'sti, yathA bhUtAnAm , minnasantAnatvAditi paro manyate * tathA rUpAntarANyapIti, samAnajAtIyarUpakSaNAntarANi naiva rUpasyAnantaryamAtreNa tatkAryatayA gRhItavyAni, mA bhUdatiprasaGga iti bhAvaH // 486 // tadevamAnantaryamAnaM kAraNabhAvavyavasthAnibandhanaM na yuktamiti pratipAdya svapakSamupasaMhAreNa darzayati-tasmAdityAdi / tasmAtmAkAryaniSpatteApAro yasya dRzyate / tadeva kAraNaM tasya na vAnantaryamAtrakam // 487 // na tvAnantaryamAtrakamiti / kAryakAraNavyavasthAnibandhanamiti zeSaH // 487 // yathoktamevArtha saMkSipya darzayannAha-saMkSepo'yamityAdi / saMkSepo'yaM vinaSTAcetkAraNAtkAryasambhavaH / pradhvastasyAnupAkhyatvAnniSkAraNamidaM bhavet // 488 // avinaSTAca tajjAtAvanekakSaNasaMbhavAt / kSaNikatvaM na bhAvAnAM vyAhanyeta sadA katham // 489 // atra dvayI kalpanA / vinaSTAdvA kAraNAtkArya bhavedavinaSTAdvA / naSTAnaSTavinirmu. kasya vastuno'bhAvAt / tatra na tAvadAyaH pakSaH, naSTasyAsattvena tata utpAdAbhyupagame kAryasya nirhetukatvaprasaGgAt / tatazca nityaM sattvAdiyujyate / nApi dvitIyo'nekakSaNAvasthAyitvena bhAvAnAM kSaNikatvahAniprasaGgAt / na kathaM vyAhanyeteti / vyAhanyata evetyarthaH / tathA hi bhAvaH prathamaM tAvadutpadyate, tato vyApriyate, tataH kAryamutpAdya pazcAdvinazyatItyevamekasyaiva vastuno'nekasminkSaNe sannidhAnamiti kSaNikatvavyAhatiH syAt // 488 // 489 // evaM kAryakAraNabhAvAnupapatti pratipAdya tadadhigantRpramANAnupapattiM darzayannAhakSaNasthAyItyAdi / kSaNasthAyI ghaTAdiznopalabhyeta cakSuSA / na hi naSTAH pratIyante cirAtItapadArthavat // 490 // kAryakAraNabhAvo'pi prtykssaanuplmbhtH| te pUrti(naivaiti)siddhiM bhAvAnAM khabhAvAnupalambhanAt 491 22

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tttvstrhH| pratyakSAnupalambhasAdhano hi kAryakAraNabhAvaH kSaNikatve ca bhAvAnAM svajJAnakAle. 'navasthAnAdapratyakSataiva / samAnakAlaM kAryakAraNabhAvAnupapatteH / tatazca pratyakSAnupalammayorabhAva eva / ananyasaMsRSTavastUpalambhAtmarUpatvenAnupalambhasyApi pratyakSavize. SAtmatvAt / ataH padArthopalambhAbhAve tasyApyayoga eveti kathaM pratyakSAnupalambhasAdhanaH kAryakAraNabhAvaH syAt // 490 // 491 // __ bhavatuH nAmopalambho vastunastathA'pi pUrvottarayoH kSaNayoH pratisandhAturekasya kasyacidabhAvAtsaMbandho na siddhyatIti darzayannAha ko vetyAdi / ko vA vyavasthitaH kartA saMdhatte kramavadgatim / 'asya dRSTAvidaM dRSTaM nAsyAdRSTau tu lakSyate // 492 // / gatirupalabdhiH / kramavatI cAsau gatizceti kramavadgatiH / tAM kaH pratisaMdhatteghaTayati / naiva kazcit / yadi hi kazcidasyAmerupalambhAdidaM dhUmAdhupalabdhamasyAnupalabdhau nopalabhyata ityevaM kramavatIM gatimekakartRtvena pratisaMdadhIta, tadA syAtkAryakAraNabhAvasiddhiH, sa ca nAsti pratisandhAtA tvanmateneti na kAryakAraNabhAvaH siddhye dityarthaH // 492 // idAnIM pratyabhijJAnAnupapattiM darzayannAha-kSaNabhaniSvityAdi / ... kSaNabhaGgiSu bhAveSu pratyabhijJA ca durghttaa| na hyanyanaradRSTo'rthaH pratyabhijJAyate paraiH // 493 // ya eva mayA pUrva dRSTo'rthaH sa evAyametarhi dRzyata ityevaM pUrvottarayordarzanayorekaviSayatayA ekajJAtRtayA ca yaddhaTanaM tatpratyabhijJAnam / tacca sarvabhAvAnAM kSaNabhaGgitve sati nopapadyate / jJAturjJAyamAnasya kasyacidekasyAbhAvAt / na hi devadattena dRSTamartha viSNumitraH pratyabhijAnIte / anyataragrahaNamupalakSaNam / nApyanyo'rthaH pratyabhijJAyata ityapi draSTavyam // 493 // nanu lUnapunarjAtakezanakhAdiSviva bhede'pi sAdRzyAtpratyabhijJAnaM bhvissytiiyetdd'aashlyaah-saadRshyaadityaadi| sAdRzyAtpratyabhijJAnaM bhinne kezAdike bhavet / jJAturekasya sadbhAvAdvibhede tvanibandhanam // 494 // pratisandhAnakArI ca yoko'rthoM na vidyate / rUpe dRSTebhilASAdistatkathaM syAdrasAdiSu / 495 //

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prikaasmetH| yadi oko jJAtA bhavettadA syAtpratisandhAtRvazAjjJeyasya bhede'pi sAdRzyakRtaM pratyabhijJAnam / dvibhede tu-dvayotijJeyayorbhedo dvibhedaH, tasminsatyanibandhanameva pratyabhijJAnam / api ca yadi na kazcidekaH pratisandhAtA puruSo bhavettadA yadetanmAtuluGgaphalAdirUpe dRSTe tadrUpAvinAbhAviSu rasAdiSu smaraNapUrvamabhilaSaNaM paribhogAya ca pravRttistatkathaM bhavet / na hyanyena dRSTe'nyasyAbhilASAdirbhavet // 494 // // 495 // bandhamokSAvapi na prApnuta iti darzayannAha-rAgAdItyAdi / rAgAdinigaDaiddhaH kSaNo'nyo bhvvaarke| ___ abaddho mucyate cAnya itIdaM nAvavudhyate // 496 // anyo hi kSaNo rAgAdimirbaddho'nyastu mucyata ityetanAvabudhyate-na saMbhAvyata iti yAvat / bhavavAraka iti / bhavaH saMsAraH, sa eva vArakam bandhanAgAram // 496 // prayatnazca mokSArthoM vyartho mokSAbhAvAditi darzayannAha-mokSo naiva hItyAdi / -mokSo naiva hi baddhasya kadAcidapi sNbhvii| ekAntanAzatastena vyartho mutyarthinAM kSaNaH // 497 // nanvabaddhasyaiva mokSo bhaviSyati, tatko'tra virodha ityAha-mokSamityAdi / mokSamAsAdayandRSTo baddhaH sa nigaDAdibhiH / abaddho muktimetIti dRSTavyAhatamIdRzam // 498 // ya eva hi baddhaH sa eva mucyata iti loke pratItaM dRSTaM ca / abaddhasya tu mokSapratijJAnaM lokapratItyA pratyakSeNa ca bAdhyata iti pratyakSapratItivirodhaH pratijJAyA iti bhAvaH // 498 // bhanumAnabAdhAmapyAha-ekAdhikaraNAvityAdi / ekAdhikaraNAveto bandhamokSau tathA sthiteH| laukikAviva tau tena sarva cArutaraM sthitam // 499 // prayogaH -yau bandhamokSau tAvekAdhikaraNau, yathA laukiko bandhamokSau, bandhamokSau ca vivAdAspadIbhUtAvetAvanuzayatadvisaMyogalakSaNau bandhamokSAviti svabhAvahetuH / tathA sthiteriti / bandhamokSAtmanA sthiteH, bandhamokSarUpatvAdityarthaH /

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101 tttvsnggrhH| tAviti / bandhamokSau / atazcaikasyAdhikaraNasyAtmanaH siddheH sarvakarmaphalasaMvandhAdi pArataraM sthitam-zobhanataramavasthitamityarthaH / yathoktadoSAbhAvAt // 499 // . etenaiveti / etenaiva prakAreNa smRtyAdInAmasambhavaH / ekAdhikaraNAbhAvAtkSaNakSayiSu vastuSu // 50 // ekasya karturabhAvAt / pUrvoktAnAM smRtinizcayasvayaMnihitapratyanumArgaNAdInAmasambhavo boddhavyaH / tatrApi mitrAdhikaraNatve dRSTAdivirodhaprasaGgAt / nahi caitre'nubhavitari sandihAne nidhAtari vAnchAvati ca sati maitrasya smRtinizcayAnumArgaNakutUhalavityAdayaH saMbhavanti // 500 // atrAbhidhIyata ityAdinA pratividhatte / atrAbhidhIyate sarvakAryakAraNatAsthitau / satyAmavyAhatA ete sidhyantyevaM nirAtmasu // 501 // satyapi hi bhAvAnAM nairAmye kAryakAraNatAprabhAviteyaM karmaphalasaMbandhAdivyavasthA sati ca kAryakAraNabhAve sarvamaviruddhameveti na kiMcitkSIyate // 501 // __syAdetat sa eva kAryakAraNabhAvapratiniyamo nAntareNAtmAnamupapadyata ityAhayathA hiityaadi| yathAhi niyatA zaktiIjAderaDarAdiSu / ___ anvayyAtmaviyoge'pi tathaivAdhyAtmike sthitiH // 502 // yathaiva hi bIjAderaGkurAdiSu niyatA zaktirantareNApyAtmAnamadhiSThAtAraM tathA'dhyAtmike'pi vastuni bhaviSyati / na hi bIjAdiH shriirvdupbhogaaytntvenaatmnaa'dhisstthitH| anyathA hi nedaM nirAtmakaM jIvaccharIramaprANAdimattvaprasaGgAdityetatropapadyate / ghaTAdau kilAtmanivRttau prANAdi nivartamAnaM dRSTamiti vyatirekitA hetoH sijhet / yadi tu ghaTAderapi sAtmakatvaM bhavettatkathamayaM heturvyatirekI bhavet / bhanvayyAtmaviyoge'pIti / anvayinaH kasyacitkhabhAvasya viyoge'pItyarthaH // 502 // kA punarasI sthitirityAha-pAramparyeNetyAdi / pAramparyeNa sAkSAdvA kacitkizciddhi zaktimat / tataH karmaphalAdInAM sambandha upapadyate // 503 //

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pvikaasmetH| ta(yathai?)thaiva hi bATe niyatA hetuphalavyavasthA tathaivAdhyAtmike saMskArarAzAviyam , kAraNazaktiniyamAt / kutazcidevahi zubhAzubhakarmaNaH kSaNaparamparayA niyata phalamiSTamaniSTaM vA''virbhavati, rUpAunubhavAtsmaraNam, vimarzAnirNayaH, sthaapnaad| nveSaNam , abhivAJchato'rthadarzanam , tataH kutUhalaviratiriti sarvamaviruddham / na hi kacidekapadArthAnvayitvena smaraNAdayo bauddhasya prasiddhAH / kiM tarhi ? idaM pratyayamAtram / yathoktam-"asti karmAstiphalaM kArakastu nopalabhyate, ya imAn skandhAnikSipati, anyAMzca skandhAnupAdatte, anyatra dharmasaGketAt / tatrAyaM dharmasaGketaH, yadutAsmin satIdaM bhavati, asyotpAdAdidamutpadyata iti / karmaphalAdInAmityAdizabdena smRtyAdiparigrahaH / saMbandhastu janyajanakabhAvaH // 504 // yadyevaM kathaM tarhi loke zAstre ca tattatpudgalamadhikRtyocyate, anenaiva kRtaM karma ko'nyaH pratyanubhaviSyatItyAha-kartRtvAdItyAdi / kartRtvAdivyavasthA tu santAnaikyavivakSayA / kalpanAropitaiveSTA nAGgaM sA tattvasaMsthiteH // 504 // pracuratarAjJAnatimirasaGghAtopahatajJAnAloko loka Atmani tattvAnyatvAsattvAdivicAramavadhUya viziSTahetuphalabhAvaniyatarUpANAM saMskArANAM prabandhamekatvenAdhyavasAya sa evAhaM karomIti vyavaharati, muktaye ca pravarttate / tadabhimAnAnurodhena ca bhagava. ntastathAgatAH samucchedadRSTiprapAtato vineyajanarirakSayiSayA santAnakatAM darzayantaH kartRtvAdi vyavasthApayanti / tathAvidhAyA eva vyavasthAto vastusiddhiriti cedAhanAGga setyAdi / na hi tasvaparIkSAparAmukhamatInAM saMvRtipatitAnAM bAlajanAnAmaminivezavazena zakyaM tattvaM vyavasthApayitum , tadaminivezasya nairAtmyakSaNabhaGgavihitapramANabAdhitatvAt // 504 / / bIjAdiSu kilAnvayyAtmaviyogo'siddha iti dRSTAntAsiddhiM manyamAnasya parasya codhamAzayannAha-anvayAsaMbhave saivetyAdi / anvayAsaMbhave saiva kAryakAraNatA bhavet / viziSTA yujyate yadvatsantAnAntarabhAvibhiH // 505 // nanu bIjAkurAdInAM kAryakAraNatekSyate / niyatA tatra sUkSmo'pi nAMzo'styanugamAtmakaH // 506 // anvayo'nugamaH kasyacitvamAvasyeti zeSaH // 505 // 506 // ..

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tattvasahA .. syAdetatbIjAdiSvapyanvayo'styeva / yathoktamudyotakAreNa-tatrApi ye bIjA'kyavAste pUrvavyUhaparityAgena vyUhAntaramApadyante, vyUhAntarApattau ca pRthivIdhAturapadhAtunA saMgRhItamAntareNa tejasA pacyamAno rasadravyaM nivartayati / sa rasaH pUrvAayavasahito'GkurAdibhAvamApadyata iti / tatkathaM tatra sUkSmo'pi nAMzostrItyucyata ityAha-kSityAdInAmityAdi / kSityAdInAmavaiziSTye bIjAkuralatAdiSu / na bhedo yukta aikAtmyAttadA siddhA niranvayA // 507 // tasmAtkarmaphalAdInAM bhAvAbhAvaprasiddhaye / . . kAryakAraNatAsiddhau yattatkArya parairalam // 508 // - etaduktaM bhavati / yadi pRthivyAdaya uttarasminsanniveze vartamAnA aparityaktAkanakhabhAvA eva vartante, tadA na teSAM pUrvavyUhatyAgo vyUhAntarApattizyopapadyate, tAdAtmyAt / pUrvavat / tatazca bIjAGkarAdInAM parasparaM bhedo na prApnoti / ekasvabhAvatvAt / atha bhedo'GgIkriyate'GkurAdInAM tadA niyamena prAktanasvabhAvaparityAge sati mityAdInAM pUrvavyUhatyAgo vyuuhaantraapttishcaanggiikrtvyaa| anyathA bheda eva na syAdityuktam / tatazcAparAparaskhabhAvAnAmutpatteH kuto'nvetRtvam / yatazcaivaM kAryakAraNabhAve sAdhite sarva karmaphalasaMbandhAdi ghaTate, dUSite ca vighaTate, tasmAtkarmaphalAdInAM bhAvasiddhaye kAryakAraNatAsiddhau yatno vidhAtavyaH / paraiH-uttamadarzanAnusAritayotkRSTaibauddhairiti yAvat / teSAM cAbhAvasiddhaye tasyA eva kAryakAraNatAyA abhAvasiddhau yatnaH kAryaH paraiH-tIthikairityarthaH / kAryakAraNatAsiddhAvityetadvirAvartanIyam / ekatrA'kAraprazleSaH kAryaH // 507 // 508 // __ atra yau naSTAnaSTavikalpo pareNa kRtau tadutsAraNena kAryakAraNabhAvaM tAvatsarvavyavasthAmUlaM sAdhayannAha-atrocyata ityAdi / atrocyate dvitIye hi kSaNe kArya prajAyate / prathame kAraNaM jAtamavinaSTaM tadA ca tat // 509 // kSaNikatvAtu tatkArya kSaNakAle na varttate / .: vRttau vA viphalaM kArya nirvRttaM tadyatastadA // 510 // avinaSTAdeva kAraNAtkArya bhavatIti naH pakSaH, na caivaM yogapadhaprasaGgaH /

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pavikAsametaH / Zao tathAhi prathamakSaNabhAvikAraNatAsAditAtmalAbhamavinaSTameva pratItya dvitIye kSaNe kArya prajAyate / tatha tathA jAyamAnamavinaSTAdeva jAyate / prathame kSaNe tatmAvi naSTatvAt / kAryasattAkAlaM ca na kAraNamanuvarttate kSaNikatayA'navasthAnAt / | satyAmapi cAnuvRttau na tadAnIM tasya kAraNatvam, niSpanne kArye tasyAkicitkaratvAt // 509 // 510 // tadevAkiJcitkaratvaM darzayati -- nacetyAdi / na ca jAtaM purastena zakyaM janayituM punaH / abhUtabhAvarUpatvAjanmato nAnyathA sthitiH // 511 // nAnyathA sthitiriti / anyathA, sthitiH - niyamo na bhavediti yAvat / anavasthA bhavediti yAvat / yadi hi jAtamapi janyeta, tadA punarapyavizeSAttasya jnnprsnggH| tatazcAnavasthA janmanAM syAt / kAraNAnAM ca vyApArAnuparatiH kAraNasyApi janyatvaprasaGgo vizeSAbhAvAt / tatazcedaM kAraNamidaM kAryamiti vyavasthA na syAt // 511 // tasmAdityAdinopasaMhRtya sthitapakSasyAduSTatAM darzayati / tasmAdanaSTAttaddhetoH prathamakSaNabhAvinaH / kAryamutpadyate zaktAdvitIyakSaNa eva tu // 592 // vinaSTA bhavetkArya tRtIyAdikSaNe yadi / vipAkahetoH pradhvastAdyathA kAryaM ca vakSyate // 513 // yaugapadyaprasaGgo'pi prathame yadi tadbhavet / sahabhUhetuvattacca na yuktyA yujyate punaH // 594 // vinaSTavikalpastvanabhyupagamAdevAyuktaH / tathAhi - yadi tRtIyAdiSu kSaNeSu kArya bhavatItyabhyupetaM bhavet yathA vaibhASikairaGgIkRtameko'tItaH prayacchatIti / tadA vinaSTAtkAraNAtkAryotpAdo'GgIkRtaH syAt / na cAyaM pakSo'smAkam / ayuktayupetatvAt / yaugapadyaprasaGgo'pi kadAcidbhavet, yadi prathama eva kSaNe kAryamiSyate / yathA taireva vaibhASikaiH sahabhUrheturiSyate / tacaitadayuktam // 512 // 513 // 514 // kasmAdityAha -- asata ityAdi / " i asataH prAgasAmarthyAtsAmarthya kAryasaMbhavAt / kAryakAraNayoH spaSTaM yaugapadyaM virudhyate // 515 //

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tsvshH| sahabhUtaM hi kArya janayanheturanutpanno vA janayedutpanno vA / na tAvadanutpannA, basa kAryotpatteH prAgasattvAt / asatazcAzeSasAmarthyazUnyatvAt / yadA taryutpannastadA samarthatvAjanayiSyatIti cedAha-sAmarthya kAryasaMbhavAditi / yadA hi tasyotpabhAvasthAyAM sAmarthya tadA kAryamapi tatsvabhAvavadevotpannamiti kAsya sAmarthyamupayogamabhuvIta / tasmAdanumAnapramANaviruddhaH kAryakAraNayogapadyAbhyupagamaH // 515 // nanu kAryakAraNabhAvo hi karmakartRbhAvaH sa ca bhinnakAlo virudhyate / na hi ghaTakulAlayorayogapadye sati karmakartRbhAvo dRSTa ityAha-nahItyAdi / na hi tatkAryamAtmIyaM saMdaMzeneva kAraNam / gRhItvA janayatyetadyogapacaM yato bhavet // 516 // nApi gADhaM samAliGgaya prakRti jAyate phalam / kAmIva dayitA yena sakRdrAvastayobhavet // 517 // yadi hi saMdaMzAhaNanyAyena kAraNaM kAryotpattau vyApriyeta, kArya vA vanitopagRhanavatkhakAraNA''zleSAtkhajanmani vyApAra pratipadyeta, tadA saha bhAvitA niyamena sAt / yAvatA nirvyApAramevedaM vizvaM na hi paramArthataH kazcitkartA karma vAsyanyatra dharmasaGketAditi samudAyArthaH / prakRtimiti / kAraNam // 516 // 517 // yadyevaM yadi nirvyApArameva kArya kAraNaM vA / tatkathaM bhavanti vaktAro dhUmamamijanayati dhUmo'nimAzrityotpadyata ityAha-niyamAdityAdi / niymaadaatmhetuutthaatprthmkssnnbhaavinH| yadyato'nantaraM jAtaM dvitIyakSaNasannidhiH // 518 // tattajanayatItyAhuravyApAre'pi vastuni / vivakSAmAtrasaMbhUtasaGketAnuvidhAyinaH // 519 // khahetupratyayasamutthApitAtkAraNasya zaktipratiniyamAddhetoryatkArya yataH kSaNaprathamabhAvinaH kAraNAjjAtaM kiMcidviziSTam , dvitIye kSaNe sannidhiH sadbhAvo yasyeti vimahaH, tatkAraNaM tatkArya jnytiityucyte| janayatItyupalakSaNam / tattadAzrityotpadyata ityapi vijJeyam / ke punata evamAhuH / ityAdi / bahirarthanirapekSavivakSAbhAvisadevAnurUpanyavahArakAriNo vyavahartAra evamAhurityarthaH // 518 // 519 // nanu ya utpadya vyApAraM nAvizet vizeSotpAdArtha sa kathaM hetuH syaadityaahanmaatiriketyaadi|

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177 plikaasmetH| janmAtiriktakAlena vyApAreNAtra kiM phalam / sattaiva vyApratistasyAM satyAM kAryodayo yataH // 520 // kAraNasabhAsamanantarameva kAryasya niSpannatvAdakiMcitkara eva kAryasya janmottarakAlabhAvI vyApAraH kArye / tathAhi-vyApAro nAma kAraNasya ka ucyate / yadanantarameva kAryamudayamAsAdayati kAraNasattAnantarameva ca kAryamudbhavatIti sattaiva vyApArazabdavAcyA'stu kiM janmAtirekiNA vyApAreNa kalpitena // 520 // ___ yadyevamasati bhAvAnAM vyApAre kathamidamadhIyate kAryasya kAraNe'pekSA kAraNasya ca kArye vyApAra ityAha-ya AnantaryetyAdi / ya AnantaryaniyamaH saivApekSAbhidhIyate / kAryodaye sadA bhAvo vyApAraH kAraNasya ca // 521 // idameva hi kAryasya kAraNe'pekSA yattadanantarabhAvitvam , kAraNasyApi kArye'yameva vyApAro yatkAryodayakAle sadA sannihitatvam // 521 // api ca vyApArasya vyApAravato vA bhAvasya kArya prati hetubhAvastadbhAvamAvitvAdeva bhavatA grahItavyaH, na hyanvayavyatirekAbhyAmanyaH kAryakAraNabhAvAdhigame'bhyupAyo'sti, tatazcaivaM sati vastumAtrasyApi kimiti kAraNabhAvo na gRhyate, nahi kAryasya vastumAtragatAnvayavyatirekAnuvidhAyitvaM na prasiddham , atastadeva vastumAtraM varaM kAraNamastu yadgatAnvayavyatirekAnuvidhAyitvaM kAryasya siddhamityetadarzayati tadbhAve. syaadi| tdbhaavbhaavitaamaatraadvyaapaaropyvklpitH| hetutvameti tadvAnvA tadevAstu tato varam // 522 // avakalpita iti / bhavadbhiryo'nya ubhayAnubhayarUpo vA vyApAraH parikalpita ityarthaH / tadvAniti vyApAravAn / tadbhAvitAmAtrAddhetutvametIti prakRtena saMbandhaH / tadeveti / vilakSaNavyApArarahitaM vastumAtraM heturastvityarthaH // 522 // kastatrAtizayo yena varamityucyata ityAha-bhAva ityAdi / . bhAve sati hi dRzyante bIjAdevAGarodayAH / na tu vyApArasadbhAve bhavatkiJcitsamIkSyate // 523 // . bhAve-bhAvamAtre, bIjAdau vyApArAntarasamAvezazUnye satItyarthaH / etena bhAva

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178 tattvasahaH / mAtragatAnvayavyatirekAnuvidhAyitvameva kAryANAM siddhaM na tu vyApAragatAnvayAdhanuvidhAyitvamiti darzitaM bhavati // 523 // svAdetadyadyapi vyApAragatAnvayAdyanuvidhAnaM kAryasya na siddham , tathApi tasya kAraNabhAvo bhaviSyatItyAha-adRSTazaktarityAdi / adRSTazakterhetule kalpyamAne'pi neSyate / kimanyasyApi hetutvaM vizeSo vA'sya kastataH // 524 // evaM hi vyApAramapi hetuM prakalpyAparo'pi kalpanIyaH syAt / adRSTazaktitvena vizeSAbhAvAt , tatazcAnavasthA syAt / athAnyo na kalpate nibandhanAbhAvAttadA vyApArasyApi kalpanA mAbhUttatrApi nibandhanAbhAvasya tulyatvAt / kiMca yo'pyasau vyApArA kArya janayati sa kiM vyApArAntarasamAvezAdAhokhitsattAmAtreNa, yadi vyApArAntarasamAvezAttadA vyApArAntarasyaiva kAraNatvaM sthAna vyApArasya, tasyApi vyApArAmtarasya kAraNatve tulyaH paryanuyogaH / tasyApi hi yadi vyApArAntarasamAvezAtkAraNabhAvaH kalpyeta tadA'navasthA syAt // 524 // atha sattAmAtreNeti pakSastadA padArtho'pi vyApAravatsattAmAtreNaiva kArya janayi- . vyatIti vyA vyApArakalpaneti darzayati--anyena cetyAdi / anyena ca binA heturyathA vyApAra issyte|| kAryasya vA bhavettadvatkimanye'pi na hetvH|| 525 // yathaiva hi vyApAro'nyena vyApArAntareNa vinA'pi kArye'GkurAdike heturiSyate, tadvadanye'pi bhAvA vilakSaNavyApArazUnyA eva hetavaH kiM neSyante // 525 // athApi syAna vyApAraH kArya sAkSAdupakaroti / kiM tarhi bhAvameva vyApAravantamityAha-athavA bhAva ityAdi / ................ .... ........ .. .................... footbdo...... ................. ................ ................ // 526 // heturiSyata iti prakRtena saMbandhaH / tavApi hi vyApAravati heturasau bhavanvyApArAntarasamAvezarahita eva bhavatIti sa eva dRSTAnto bhaviSyatIti bhAvaH // 526 // nacApi sattAvyatirekeNa vyApAraH padArthasyAsti / upalabdhilakSaNaprAptasyAnupaladheriti darzayati-dRzyatvAbhimatamityAdi /

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f" pavikAsametaH / dRzyatvAbhimataM naivaM vayaM copalabhAmahe / tatkathaM tasya sambandhamaGgIkurmo nibandhanam // 527 // dRzyatvena hi bhavatAM vyApAro'bhimataH yathoktaM kumArilena -" prAkAryaniSpatte 179 , Jian rvyApAro yasya dRzyata" ityAdi / api ca sa vyApArAtmA padArthastasmAdvyApAravato bhAvAdarthAntarabhUto vA syAdanarthAntarabhUto vA, vastusataH prakArAntarAbhAvAt, ubhayAnubhayavikalpasyAsaMbhava eva / saca yadyarthAntarabhUtastadA padArthasya kAraNatvaM na prAnoti / tadvyatirekiNo vyApArasyaiva kAraNabhAvAt / vyApAreNa saMbandhAttasyApi kAra - NabhAvo'stIti cet / na / parasparAnupakAriNoH saMbandhAsiddheH / athopakriyata eva vyApAraH padArtheneti syAt / tadapyayuktam / na hi tasyAparo vyApAro'sti, vyApAramupakuryAdanyathA hyanavasthAyAM vyApArANAmeva parasparaM ghaTanAtpadArthena saha vyApArasya na kadApi saMbandhaH siddhyet / atha vyApArAntaramantareNaiva padArtho vyApAramupakarotIti syAttadA kAryamapi vyApAravadvyApArarahita eva sattAmAtreNa kiM nopakurvIta yena vyApAro'rthAntarabhUtaH kalpyate / nahi tasya kArye'pi sattAmAtreNopayogaM vrajataH kazcitpratiroddhA'sti / tasmAnnArthAntarabhUto vyApAro yuktaH / athAnarthAntarabhUta iti pakSastadA siddhaM satcaiva vyApRtiriti / padArthasvabhAvasyaiva sattAzabdavAcyatvAt / tatazca na siddhyati janmAtirekitvaM vyApArasya // 527 // api ca / yathA buddhirarthapraticchittau jAyamAnaiva vyApArarahitApi sattAmAtreNa vyApriyate tathA sarveSAmapi bhAvAnAM hetutvamuttarakAlabhAvivyApAramantareNa bhaviSya - tItyetaddarzayati-buddherityAdi / buddheryathA ca janmaiva pramANatvaM nirudhyate / tathaiva sarvabhAveSu taddhetutvaM na kiM matam // 528 // I na hi buddherjanmAtirekI vyApAro'sti / tathAhi -- "satsaMprayoge puruSasyendriyANAM buddhijanma tatpratyakSa" mityatra sUtre janmagrahaNasya prayojanaM varNayatA kumArilenoktam, "buddhijanmeti ca prAha jAyamAnapramANatAm / vyApAraH kAraNAnAM hi dRSTo janmAtirekataH / pramANe'pi tathA mAbhUditi janma vivakSyata" iti / taddhetutvamiti / tatkAraNajanma heturyeSAM te tathoktAH / tadbhAvastattvam / / 528 / / syAdetadbuddhervyApAro bhAvo yukto na hi sottarakAlamavatiSThate kSaNikatvAdityAha - kSaNikA hItyAdi /

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tttvsnggrhH| kSaNikA hi yathA buddhistathaivAnye'pi jnminH| sAdhitAstadvadevAto nirvyApAramidaM jagat // 529 // sApitA iti / sthirabhAvaparIkSAyAM sakalavastuvyApinaH kSaNabhaGgasya sAdhitatvAt / tadvadeveti / buddhivadeva / ata iti / kSaNikatvAt / prayoga:-ye kSaNikAste janmAtiriktavyApArazUnyAH, yathA buddhiH, kSaNikAzca bIjAdayaH pUrva prasAdhitA iti khabhAvahetuH / pazcAdavasthityabhAvena nirAdhAravyApArAyogo bAdhakaM pramANaM tasmAdAnantaryakamAtrameva kAryakAraNabhAvavyavasthAnibandhanaM na vyApAra iti sthitametat // 529 // yaJcoktaM jAyamAnazca gandhAdItyAdi, tatrApi na vyabhicAra iti drshynnaahprbndhetyaadi| prabandhavRttyA gndhaaderissttaivaanyonyhetutaa| tabAdhakamevedaM taddhetutvaprasaJjanam // 530 // rUparasAdInAM hi parasparaM prabandhApekSayA sahakArikAraNabhAvo'bhISTa eva / yatho. tam-"zaktipravRttyA na vinA rasasyaivAnyakAraNam / ityatItaikakAlAnAM gatistakAryaliGgaje"ti // 530 // nanu cAneriva gavAzvAderapyanantaraM kadAcibhUmo bhavati tatkathamAnantarya na vyabhicArItyAha-anyAnantarabhAve'pItyAdi / anyAnantarabhAve'pi kizcideva ca kAraNam / tathaiva niyamAdiSTaM tulyaM caitatsthireSvapi / / 531 // na hi vayamAnantaryamAnaM kAryakAraNabhAvAdhigatinibandhanaM brUmaH kiM tarhi ? yaniyatam / tathAhi yasyaivAnantaraM yadbhavati tattasya kaarnnmissyte| na ca dhUmo gavAderevAnantaraM bhavati, asatyapi gavAdau tasya bhAvAt / kiMca bhavato'pyatra sthiravAdinazcodyametadavatarati, kasmAdvAderanantaraM dhUmo bhavannapi tatkArya na bhavatIti // 531 // atra para Aha--yo yatretyAdi / yo yatra vyApRtaH kArya na hetustasya cenmtH| yasminniyatasadbhAvo yaH sa heturitISyatAm // 532 // yasminnityAdinA svapakSe'pi parihAramAha // 532 // evaM tAvatkSaNikatve'pi bhAvAnAM kAryakAraNabhAva uppaaditH| idAnIM tadadhigantapramANopapAdanArthamAha-bhAvAbhAvAvityAdi /

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181 ptrikaasmetH| bhAvAbhAvAvimau siddhau pratyakSAnupalambhataH / yadi sAkAravijJAnavijJeyaM vastu cenmatam // 533 // yadA'nAkAradhIvedyaM vastu yuSmAbhiriSyate / tatkSaNatvAdipakSe'pi samAnamupalabhyate // 534 // pUrvakebhyaH khahetubhyo vijJAnaM sarvameva hi / samAMzakAlarUpAdi bodharUpaM prajAyate // 535 // yathaiva hi bhavataH sthirapadArthopalambhaH siddhyettathA'smAkaM kSaNikasyApi setsyati / tathAhi-padArthasyopalambho bhavansAkAreNaiva vijJAnena bhavedanAkAreNa vA / tatra yadi sAkAreNa tadA svAkArAnubhava eva jJAnasyArthAnubhava iti sthirAsthirapakSayorna kazcidvizeSaH / athAnAkAreNa tadApyavizeSa eva / tathAhi-pUrvakebhya eva svahetubhyastathA tat jJAnamupajAyate, yena sa samAnakAlabhAvirUpAyevAvabudhyate nAnyat / tadbodhAtmakasyaiva tasyotpannatvAt / ataH samAnakAlabhAvirUpAdibodhasvabhAve jJAne'GgIkriyamANe na kazcidarthasya sthirAsthiratve vizeSaH / avazyaM ca bhavatA pUrvahetukRta eva samAnakAlabhAvipratiniyatarUpAdigrahaNe jJAnasya svabhAvo'GgIkartavyo yena tulye'pi samAnakAlabhAvitve rUpAyeva jJAnaM paricchinatti nendriyamiti syaat| tacca kSaNikatve. 'pi bhAvAnAM tulyameveti yatkicidetat / / 533 / / 534 / / 535 / / sAkAra ityAdinA paro dvayozcodayati / sAkAre nanu vijJAne vaicitryaM cetaso bhavet / nAkArAnaGkitatve'sti pratyAsattinibandhanam // 536 // yadi sAkAraM jJAnaM tadA citrAstaraNAdiSu jJAnasya citratvaM bhavet / na caikasya citratvaM yuktamatiprasaGgAt / athAnAkAraM tadA nIlAspadaM saMvedanaM na pItasyeti vyavasthAnaM na siddhyet / sarvatra bodharUpatayA vizeSAbhAvena pratyAsattinibandhanAbhAvAt // 536 // bhavadbhirapItyAdinA pratividhatte bhavadbhirapi vaktavye tadasminkiJciduttare / yacAtra kA samAdhAnamasmAkamapi tadbhavet // 537 // samAnametahayorapi codyam , yato bhavatA'pi sAkArAnAkArapakSAbhyAmavazyamanya +

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182 tttvshhH| taraH pakSo'GgIkartavyo'nyathA'rthamAhizAnaM na sivet / na cApyetatpakSadvayavyatirekeNAnyA prakAro'sti / yena jJAnamartha prahISyati / yacobhayordoSo na tatraikazyodyo yuktaH / tena yatrottaraM bhavatastadasmAkamapi bhaviSyati / tathAhi-sAkArapakSe bhava. tA'vazyamAkArANAmalIkatvaM sahopalambhaniyamAdvaikajJAnAvyatirekitvaM satyapi bheda ityuttaramupavarNanIyam / tadevAsmAkaM bhaviSyati, nirAkArapakSe'pi pUrvahetukRta eva pratiniyatArthAvabodhakaH svabhAvo jJAnasyeti varNanIyam / tadaitadasmAkamapi nirAkAravijJAnavAdinAM bauddhAnAmuttaraM bhaviSyatItyacodyametatsamAdhAnamiti parihAraH // 537 // tadevaM kAryakAraNabhAvAdhiganta pramANaM pratipAdya kRtanAzAkRtAbhyAgamadoSaM pariharanAha-kRtanAza ityAdi / kRtanAzo bhavedevaM kArya na janayedyadi / heturiSTaM na caivaM yatprabandhe nAsti hetutA // 538 // akRtAbhyAgamo'pi syAdyadi yena vinA kacit / jAyeta hetunA kArya naitanniyatazaktitaH // 539 // yadi hi paramArthataH kazcitkartA bhoktA vA'bhISTaH syAttadA kSaNabhaGgitvAGgIkaraNe kRtanAzAdiprasaGgaH syAt , yAvatedaM pratyayatAmAtrameva vizvaM na kenacitka; kiMcikRtaM nAmi(pi ?)bhujyate / tatkathaM kRtanAzAdiprasaGgApAdanaM syAt / atha pUrvakuzalAdicetanAhiteSTAniSTaphalotpAdanasAmarthyavipraNAzAtpUrvakarmAnAhitasAmarthyavizeSAca kAraNataH phalotpatteryathAkramaM kRtanAzAkRtAbhyAgamadoSaprasaGgo vidhIyate / tadyuktam / na hi pUrvakarmAhitasAmarthyAnubandhanasya nairAtmyena saha kazcidvirodhaH / tathAhilAkSAdirasAvasiktAnAmiva bIjAnAM santAnamanuvartanta eva pUrvakarmAhitAH sAmarthyavizeSAH yata uttarakAlaM labdhaparipAkebhya iSTamaniSTaM vA phalamudeti / nApi pUrvakarmAnAhitasaMskArAtsantAnAtphalotpattiriSyata iti kuta: akRtAbhyAgamo doSaH / uhayotakarastvAha-asthiratvAJcicasya na karmamirvAsanaM saMbhavatIti / tadyuktam / na hi sthirasyAparityaktAkanakharUpasya vAsanamasti / asthirasya tu viziSTasvabhAvAntarotpAdanameva vAsanA / yatpunaH sthiramavyAkRtaM vAsyamityuktaM zAne tatprabandhasthiratAmamipretya / yo chucchedI santAnastasya ciratarakAlabhAviphalaprasavakAle samidhAnAbhAvAna kAraNatvamasti, tena tasa tathAvidhaphalotpAdaM prati vAsanAdhAratvamayuktamityami

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plikaasmetH| 183 prAyaH / tasmAtparasiddhAntAnabhijJatayA yatkiJcidamihitamanenetyupekSAmarhati // 538 // // 539 // ___ kumArilastvAha-na vayaM kenacitka; kRtasya karmaNo vipraNAzAtkRtanAzAkRtAbhyAgamau brUmaH, nahi bhavatAM mate kazcitkartAsti, kiM tarhi, niranvayakarmatatphalayovinAzotpAdAbhyupagamAtkRtanAzAkRtAbhyAgamau prasajyete iti / tadatraivaMvidhasya kRtanAzasyAkRtAbhyAgamasya ceSTatvAnnAniSTApAdanaM yuktamiti darzayannAha-kSaNabhedavikalpeneti / kSaNabhedavikalpena kSaNanAzAdi codyate / yacaiva naivAniSTaM tu kizcidApAditaM paraiH // 540 // pUrvakasya karmakSaNasya niranvayaM vinAzAtkRtanAzaH phalakSaNasya vA'pUrvasyaivotpAdAdakRtAbhyAgama ityevaM yatkSaNabhedavikalpena kRtanAzAdi codyate tadiSTameva / na hi khalpIyaso'pi vastvaMzasya kasyacidanvayo'stIti pratipAdayiSyAmaH / / 540 / / yaJcoktaM naiva pravarteta prekSAvAniti, tatrAha-ahInasattvetyAdi / ahInasattvadRSTInAM kssnnbhedviklpnaa| santAnakyAbhimAnena na kathaJcitpravartate // 541 // abhisaMbuddhatattvAstu pratikSaNavinAzinAm / hetUnAM niyamaM buTvA prArabhante zubhAH kriyAH // 542 // ye tAvadAhINasahajetarasatkAyadarzanAdayasteSAmayaM kSaNabhedavikalpo nAstyeva / tathAhi-te santatimekatvenAdhyavasAya sukhitA vayaM bhaviSyAma ityAhitaparitoSAH karmasu pravartante / ye'pi pRthagjanakalyANA evaM yuktyAgamAbhyAM yathAvatkSaNikAtmatayovabodhAdamisaMbuddhatattvAste'pyevaM pratItyasamutpAdadharmatAM pratipadyante / karuNAdipU kebhyo dAnAdibhyaH svaparahitodayazAlinaH saMskArAH kSaNikA evAparApare paramparayA samutpadyante / na tu hiMsAdibhya ityataste hetuphalapratiniyamamavadhArya zubhAdikriyAsu pravartante / yathoktaM-"yAvazcAtmani na premNo hAniH saparitasyati (sapadi nazyati ?) tAvaduHkhitamAropya na ca svastho'vatiSThate / mithyAdhyAropahAnArtha yatno'satyapi bhoktarI"ti / kAryakAraNabhAvastadadhigantR ca pramANaM yathA sidhyati tathA pratipAditameva // 541 // 542 //

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184 tttvsnggrhH| yaJcoktaM kSaNabhaGgiSu bhAveSu pratyabhijJA ca durghaTeti / ttraah-kessaashcidevetyaadi| keSAzcideva cittAnAM viziSTA kaarykaaryitaa| niyatA tena nirvAdhAH sarvatra smrnnaadyH|| 543 // kAryakAryiteti / kAryamasyAstIti kAryi, kAraNamityarthaH / kAryakAryiNorbhAvaH kAryakAryitA / kAryakAraNabhAva ityarthaH / na hi kazcitparamArthataH smartA'nubhavitA vA'sti / yato yenaivAnubhUtaM sa eva smaratIti syAt / kiM tarhi ? yatra santAne paTIyasA'nubhavenottarottaraviziSTataratamakSaNotpAdAtsmRtyAdibIjamAhitaM tatraiva smaraNAdayaH samutpadyante, nAnyatra pratiniyatatvAtkAryakAraNabhAvasyeti samAsArthaH / yathoktam"anyasmaraNabhogAdiprasaGgazca na bAdhakaH / asmRteH kasyacittena panubhUte smRtova" iti / smaraNAdipUrvakAzca pratyabhijJAnAdayaH prasUyanta ityaviruddham / na cApi kacidekajJAtRnibandhanAH pratyabhijJAnAdayaH siddhAH, yenocyate dvibhede tvanibandhanamiti, kAryakAraNabhAvamAtratayA sarvatraiva bhedAbhyupagamAt // 543 // ___ yaccoktaM-rAgAdinigaDairbaddha ityAdinA bandhamokSavyavasthAnamanupapannamiti, ttraah-kaarykaarnnbhuutaashcetyaadi| . kAryakAraNabhUtAzca tatrAvidyAdayo matAH / bandhastadvigamAdiSTo muktinirmalatA dhiyaH // 544 // nahi kacidasmAkamekapuruSAdhikaraNau bandhamokSau prasiddhau, kasyacidbadhyamAnasya mucyamAnasya cAsiddheH / kevalamavidyAdayaH saMskArA jarAmaraNaparyantA duHkhotpAdahe. tutayA bandha iti vyavahiyante / tathAcoktam- "evamasya kevalasya hetoduHkhaskandhasya samudAyo bhavatIti / teSAM cAvidyAdInAM tattvajJAnAdvigatau satyAM yA nirmalatA dhiyaH sA nirmuktirityucyate / yathoktam-"cittameva hi saMsAro rAgAdilezavAsitam / tadeva tairvinirmuktaM bhavAnta iti kathyata" iti // 544 // __ yaccoktamekAdhikaraNAvityAdi, satrApi dRSTAntasya sAdhyavikalateti darzayannAhaekAdhikaraNau siddhAvityAdi / ekAdhikaraNau siddhau naivaitau laukikAvapi / bandhamokSau prasiddhaM hi kSaNikaM sarvameva tat // 545 // sarvameva hi vastUdayAnantarApavargIti prasAdhitaM yadA tadA na kacidekAdhikaraNatvaM bandhamokSayoH prasiddhamastItyaprasiddho dRSTAntaH // 545 //

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plikaasmetH| tadevaM khapakSaM vyavasthApya sarvathetyAdinA parapakSaM pratiSedhayati / sarvathA'tizayAsattvAdyAhatA tvaatmniidRshii| . kartRbhoktRtvaSandhAdivyavasthA'nityatA'nyathA // 546 // iti krmphlsmbndhpriikssaa| yadi hi rAgAdimiH kezairbandho bhAvanAdibhizcAtizayaH kazcidAtmanaH kriyeta, tadA tasya bandhamokSAdivyavasthA bhavet / yAvatA nityatayA na tasyAtizayAdhAnamastIti neyamIdRzI niyatakAryakAraNamaryAdAlakSaNA bandhamokSAdivyavasthA ghaTate, yathA''kAzasyeti bhAvaH / anyatheti / yadyatizayotpAdo bhavedAtmanastadA'tizayasyAtmabhUtatvAdAtmano'pi tadavyatirekeNAtizayavadanityatA syAt / parabhUtastvatizayo na yuktaH saMbandhAsiddheriti zatadhA carcitametat // 546 // iti karmaphalasaMbandhaparIkSA // idAnIM 'guNadravyakriyAjAtisamavAyAdhupAdhimiH / zUnya'mityetatsamarthanArtha SaTpadArthaparIkSopakSepaM kurvanAha-jAtyAderityAdi / jAtyAdeniHkhabhAvatvamayuktaM prAkprakAzitam / dravyAdayaH SaDA ye vidyante pAramArthikAH // 547 // ityAkSapAdakANAdAH praahuraagmmaatrkaaH| dravyAdipratiSedho'yaM sajhepeNa taducyate // 548 // prAk sthirabhAvaparIkSAyAM "jAtyAdeniHsvabhAvatvAnnaiveSTA kSaNabhaGgite"tyanena yajAtyAdeH niHkhabhAvatvaM prAkprakAzitaM tadyuktam / yato dravyaguNakarmasAmAnyavizeSasamavAyAkhyAH SaT padArthAH pAramArthikAH sntiityaahuraaksspaadaadyH| akSapAdaziSyatvAdAkSapAdA naiyAyikAH / kaNAdaziSyAstu vaizeSikAH kANAdA ucyante / AgamamAtrakA iti / AgamamAtramapetayuktikameSAmastItyAgamamAtrakAH // 547 // 548 // tatra kSityAdItyAdinA dravyapadArthapratiSedhArtha tAvattadvibhAgamAha kSityAdibhedato bhinnaM navadhA dravyamiSyate / catuHsayaM pRthivyAdi nityAnityatayA dvidhA // 549 // vibhaktasya hi bhedena sukhaM dUSaNasya vaktuM zakyatvAditi bhAvaH / navadheti / pR. thivyApastejovAyurAkAzaM kAlo digAtmA mana iti sUtrAt / tatra pRthivyApastejobAyuriyetavatuHsAyaM dravyaM nityAnityabhedena dviprakAram // 549 //

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sattvasaGkahaH / tadeva vaividhyamasya darzayabAha-pRthivyAdhAtmakAstAvadityAdi pRthivyAyAtmakAstAvadya iSTAH paramANavaH / anityA ye tadAyaistu prArabdhAste vinAzinaH // 550 // paramANvAtmakA hi pRthivyAdayo nityAH, paramANUnAM nityatvAt / tadAthaistu prArakhyA anityAH, hetumadanityamiti nyAyAt / tadAbairiti / te paramANava AdyA yeSAM te tadAdyAH / AkAzAdayastu nityA eveti bhAvaH // 550 // tatraitavatuHsaGkhyaM tAvadravyaM niSe mAha-tatretyAdi / tatra nityANurUpANAmasattvamupapAditam / niHzeSavastuviSayakSaNabhaGgaprasAdhanAt // 551 // tatra ya ete nityANurUpAH pRthivyAdayo varNitAsteSAmazeSavastuvyApinaH kSaNabhaasya prasAdhanAnnityatvarUpeNAsattvaM prasAdhitameva / yatsattatsarva kSaNikamakSaNikasya yogapadyAbhyAmarthakriyAvirodhAttalakSaNaM sattvaM hIyata iti vyApteH prsaadhittvaat||551|| atrApi bAdhakaM pramANamAha-nityatva ityAdi / nityatve sakalAH sthUlA jAyeransakRdeva hi| saMyogAdi na cApekSyaM teSAmastyavizeSataH // 552 // yadi parvatAdInAM sthUlAnAM kAraNabhUtAH paramANavo nityAH santItyabhyupagamyate tadA tatkAryANAM sthUlAnAmavikalakAraNatvAtsakRdevotpattiprasaGgaH / prayoga:-ye samanApratibaddhakAraNAste sakadeva bhavanti / yathA bahavo'GkurAstulyotpAdAH samaprApratibaddhakAraNAzca / nityANukAryatvenAmimatAH sthUlA bhAvA iti svabhAvahetuH / samagrakAraNasyApyanutpAde sarvadevAnutpAdaprasaGgo vizeSAbhAvAditi bAdhakaM pramANam / sthA. detatrividhaM kAraNamiSTaM samavAyikAraNamasamavAyikAraNaM nimittakAraNaM ca / tatra hi yatsamavaiti kArya tattasya samavAyikAraNaM / asamavetaM tu yadyasya kAraNabhAvaM pratipayate tadasamavAyikAraNaM yathA'vayavidravyArambhe'vayavasaMyogaH / parizeSaM tu kAraNaM nimittakAraNaM tadyathA dharmAdaya ityayameSAM vibhAgaH / tatrApekSaNIyasya saMyogAderasanihitatvAtsamaprakAraNatvamasiddhamato'siddho heturityAzaGkayAha-saMyogAdIti / yadi hi saMyogAdinA kazcidvizeSo'NUnAmAdhIyeta tadA te tamapekSeran / yAvatA parairanAdheyavizeSA evANavo nityatvAt / tatkayaM saMyogAdi teSAmapekSyaM syAt / na ca saha

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187 pkhikaasmetH| deva sthUlAnAM tanubhavanAdInAmudayo'sti krameNa tanvAdInAmutpattidarzanAt / tasmAdviparyayaH / prayogaH-ye kramavatkAryahetavaste nityA yathA kramavadakarAdikAryanirva kA bIjAdayastathA ca paramANava iti svabhAvahetuH // 552 // , bhaviddhakarNastvaNUnAM nityatvaprasAdhanAyaM pramANamAha-paramANUnAmutpAdakAmimataM saddharmopagataM na bhavati / sattvapratipAdakapramANAviSayatvAt , kharaviSANavaditi / sato vidyamAnasya dharmaH saddharmo'stitvaM tenopagataM prAptamastItyarthaH / tasya pratiSedho'yam / aNUtpAdakaM kAraNaM nAstItyarthaH / tadetatpramANamAzaGkApUrvamupadarzayannAha-saddharmopagatamityAdi / saddharmopagataM nocedaNUtpAdakamiSyate / vidyamAnopalambhArthapramANAviSayatvataH // 553 // aNUtpAdakaM saddharmopagataM nocediSyata iti sNbndhH| vidyamAnasyopalambho'dhigamaH so'rthaH prayojanaM yasya pramANasya tttthoktN| zeSaM subodham / etenANUnAmanityatvapratijJAyA anumAnabAdhitatvamudbhAvitam , sadakAraNavannityamiti vacanAt / akAraNavattvenANUnAM nityatvasya siddhatvAt // 553 // nAsiddharityAdinA hetorasiddhatAmAha / nAsiddhedRzyate yena kuvindAdyaNukAraNam / paramANvAtmakA eva yena sarve paTAdayaH // 554 // nanu kuvindAdayaH paTAdInAmeva kAraNatvena siddhA nANUnAM tatkathamaNukAraNaM kuvindAdi dRzyata ityAha-paramANvAtmakA ityAdi / etacca pazcAtpratipAdayiSyAma iti bhAvaH // 554 // apica dezakAlakhabhAvaviprakRSTAnAmarthAnAmupalambhakapramANanivRttAvapi sadbhAvA virodhAttato'naikAntikatA ca hetoriti darzayati-sadrAhaketyAdi / sadAhakapramAbhAvAna vA sattA prasidhyati / pramANavinivRttau hi nArthAbhAve'sti nizcayaH // 555 // nArthAbhAve'sti nizcaya iti / pizAcAdivaditi bhAvaH // 555 // evaM tAvatkAraNadravyaM niSiddhaya kAryadravyaniSedhArthamAha-tadArabdha ityAdi / tadArabdhastvavayavI guNAvayavabhedavAn / naivopalabhyate tena na sidhyatyapramANakaH // 556 //

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188 vtsvshaahaa| guNA rUpAdayaH, avayavAtantvAdayaH, teSAM bhedo vyatireka: so'syAstIti ta. thokaH / sa tathAbhUto guNAvayavavyatirikto'vayavI nopalabhyate / nahi paTAvilakSaNamavayavi dravyamavikalaM zuklAdiguNebhyo'vayavebhyazca tantvAdibhyo'rthAntarabhUtaM kaciSa. dhurAdikSAne ca bhAsate / tadatra guNebhyo'rthAntarabhUtadravyAnupalambhena guNaguNivAdo nirastaH / avayavavyatiriktAvayavyanupalambhena tvavayavAvayavivAdaH / prayogaH-yadupalabdhilakSaNaprAptaM sadyatra nopalabhyate tattatra nAsti, yathA kacitpradezavizeSe ghaTAdiranupalabhyamAnaH, nopalabhyate ca guNAvayavebhyo'rthAntarabhUtastatraiva deze guNI dRzyatvenAmimato'vayavI ceti svabhAvAnupalabdheH / na cAsiddho hetuH, mahatyanekadravyavattvAdrUpAcopalabdhiriti vacanAttayodRzyatvenAmimatatvAt // 556 // nanvityAdinA-udyotakarabhAviviktAdayo hetorasiddhatAmudbhAvayanti / nanUpadhAnasaMparke dRzyate sphttikoplH|| tadrUpAgrahaNepyevaM balAkAdizca dRzyate // 557 // kaJjakAntarite puMsi tdruupaacgtaavpi| . puruSapratyayo dRSTo rakte vAsasi vastradhIH // 558 // ta evamAhurguNavyatirikto guNI samupalabhyata eva / tadrUpAdiguNAgrahaNe'pi tasya mahaNAt / tathAhi sphaTikopalaH sannihitopadhAnAvasthAyAM svagatazulaguNAnupalambhe'pi dRzyata eva / balAkAdizca rAtrau mandamandaprakAzAyAM tadgatasitAdirUpAdarzane'pi gRpata eva / tathA''prapadInakaJcakAvacchannazarIre puMsi tadA zyAmAdirUpAcAhaNe'pi pumAn pumAniti pratyayaH prasUyata eva / kaSAyakuGkumAdirakte vAsasi tadrUpasya saMsapirUpeNAmibhUtasyAnupalambhe'pi vastradhIrbhavatyeva // 557 // 558 // tadevaM tAvatpratyakSata eva guNaguNinormeMdaH siddha iti pratipAditam / idAnImanumAnato'pi siddha iti pratipAdayannAha-rUpAdItyAdi / rUpAdIndIvarAdibhya ekAntena vibhidyate / tena tasya vyavacchedAcaitrAdezva turaGgamaH // 559 // kSityAdirUpagandhAderatyantaM vA vibhidyte| ekAnekavacobhedAcandranakSatrabhedavat // 560 // indIvarAdibhyo guNo mitra indIvarasya rUpAdaya ityevaM tenendIvarAdinA tama rUpAdervyavacchedAt / yathA caitrasa turaGgama iti caitreNa khAmyantarebhyo vyavacchiA .

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pkhikaasmetH| 189 mAnasturaNamastato midyate tathA'paraH prayogaH / pratyekaM pRthivyaptejovAyavo dravyANi rUparasagandhasparzebhyo minnAnyekavacanabahuvacanaviSayatvAt , yathA candro nakSatrANIti / vayaiva hi candra ityekavacanaM nakSatrANIti bahuvacanaM candranakSatrANAM bhedanibandhanamupalabhyate, tathAtrApi pRthivItyekavacanaM rUparasagandhasparzA iti bahuvacanaM / evaM jalAdiSvapi yojyam / nakSatrabhedAstu puSyAdayaH / / 559 // 560 // evaM guNaguNinormedaM prasAdhyAvayavAvayavinobheMdaprasAdhanAyAha-vibhinnetyAdi / vibhinnakartRzattayAdebhinnau tantupaTau tthaa| viruddhadharmayogena stambhakumbhAdibhedavat // 561 // prayogaH-ye bhinnakartRkAryakAlaparimANAste vibhinnAH yathA stambhakumbhAdayaH, viminakartRkAryakAlaparimANAzca vicAraviSayAH / nAsiddho hetu pyanaikAntikaH / vi. ruddhadharmAdhyAsamAtranibandhano hi bhAvAnAM parasparato bhedaH, yathA stambhAdInAM sacAvayavAvayavinorapyasti / tathAhi-tantUnAM yoSitkI, paTasya vindaH, zItApanodAdikAryasamarthaH paTo na tantavaH, prAgapi tantUnAmupalabdheH pUrvakAlabhAvitvaM, paTasa tu pazcAkuvindAdivyApArottarakAlabhAvitvam , paTasyAyAmavistarAbhyAM yAvatpramANaM na tAvatpratyekaM tantUnAmastIti mitraparimANatvamato nAnaikAntikatA hetUnAmiti bhAvaH // 561 // evaM tAvadanumAnato'vayavAvayavinormedaM prasAdhya pratyakSato'pi sAdhayannAha sthU. lArthetyAdi / sthUlArthAsaMbhave tu syAnnaiva vRkSAdidarzanam / atIndriyatayA'NUnAM nacANuvacanaM bhavet // 562 // sthUlavastuvyapekSo hi susuukssmo'rthstthocyte| sthUlaikavastvabhAve tu kimapekSAsya sUkSmatA // 563 // yadi avayavI na syAtsarvAgrahaNaprasaMgaH, paramANUnAmatIndriyatvAt / sthUlAbhAve'Nuriti vyapadeza eva na syAt / kasmAdityAha-sthUlavastuvyapekSo hItyAdi / subodham // 562 // 563 // nanu raktAdirUpeNa gRyante sphttikaadyH| naca tadrUpatA teSAM khapakSakSayasaGgataH // 564 //

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190 tattvasaGgrahaH / nanvityAdinA pratividhatte - yaduktaM sphaTikAdayaH svagataguNAnupalambhe'pi kevalAH samupalambhyanta iti tadasiddham / tajjJAnasyAyathArthatayA bhrAntatvenAviSayatvAt / tathAhi ---- japAkusumAnupadhAne raktAdirUpeNAsanneva (na 1) sphaTika upalabhyate / balAkAdayo'pi dhavalAH santaH zyAmarUpA vIkSyante / naca teSAM tAttvikI tadrUpatA-raktAdirUpatA'sti / kasmAt ? svapakSakSayasaMgateH yadi hi teSAM tadrUpatA tAttvikI syAtadA tadrUpAgrahaNe'pi teSAM grahaNamastIti yo'yaM bhavatAmanantaroditaH pakSastasya kSatiH syAt // 564 // syAdetallohitAdirUpavyatiriktaH sphaTikAdirapyupalabhyata evetyAha- tadrUpetyAdi / tadrUpavyatiriktaca nAparAtmopalabhyate / nacAnyAkAradhIvecA yuktAste'tiprasaGgataH / / 565 // C nahi tasmAllohitAdirUpAdvyatirikto'parAtmA -- svabhAvaH sphaTikAdilakSaNo dRzthate, raktAdirUpasyaivopalambhAt / atadrUpA api sphaTikAdayo raktAdirUpeNopalabhyanta iti cedAha - nacetyAdi / AkAravazena hi pratiniyatArthaviSayatA jJAnasyAva - sthApyate / yadi cAnyAkArasyApi jJAnasyAnyo viSayaH syAt / evaM sati rUpajJAnamapi zabdAdiviSayaM syAdvizeSAbhAvAt // 565 // kiMca bhavatu nAmAnyAkArasyApi jJAnasyAnyo viSayastathApi neSTasiddhirbhavata iti darzayannAha -- zuklAdayastatheti / zuklAdayastathA vedyA ityevaM cApi saMbhavet / tasmAddhAntamidaM jJAnaM kambupItAdibuddhivat / / 566 // 1 tathAhi ---- zuddhAdaya eva tadvyatiriktaguNipadArtharahitAstathA raktAdirUpeNa vidyanta ityevamapi saMbhAvyate / tatazca na guNisiddhiH / cakAro'vadhAraNe, bhinnakramazca, zuSThAdaya ityasyAnantaraM draSTavyaH / bhrAntamidamiti / ayathArthatvAditi zeSaH / / 566 // yathoktaM kathyukAntargate puMsItyAdi / tadapi na pratyakSaM sAmijalpatvAdasphuTAkAratvAca / kiM tarhyAnumAnikametajjJAnaM rUpAdisaMhatimAtralakSaNapuruSaviSayamityato nAvayavisiddhiriti darzayati -- --kazuketyAdi / kazzukAntargate puMsi na jJAnaM tvAnumAnikam / taddhetusannivezasya kazukasyopalambhanAt / / 567 / /

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pvikaasmetH| 191 sa puruSo rUpAdipracayamAtrAtmako heturyasya sanivezasya sa tathoktA-tahetuH saniveza:-saMsthAnavizeSo yasya kaJcakasya tattathoktam / etena kAryAkhyaliGgavizepajanitatvamanumAnapratyayasyopadarzitaM bhavati // 567 // yathoktaM rake vAsasi vastradhIriti tatrAha-kaSAyetyAdi / kaSAyakukumAdibhyo vastre rUpAntarodayaH / pUrvarUpavinAze hi vAsasaH kSaNikatvataH // 568 // tatra hi kSaNikatvAdvAsasaH pUrvazuklAdirUpavinAze satyapUrvameva rUpAdi sAmagryantarabalAdupajAyate tasmiMzca pratyakSeNa gRhIte pazcAdyathA samayAhitabhedaM samudAyaviSayaM vAso vAsa iti pratyakSapRSThabhAvi sAMvRtaM paramArthato nirviSayameva pratyavamarzajJAnamutpadhata ityasiddhamasya pratyakSatvam / nApyetadanumAnaM pUrvapratyakSagRhItaviSayatvAdalaiGgikatvAca / tasmAmAtra kiMcidamibhUtaM rUpamasti // 568 // syAdetat-yadyadRSTaM zuklAdirUpaM vAsaso nAstyeva tatkathaM dhautAdyavasthAyAM punarupalabhyata ityaah-punrityaadi| punrjlaadisaapekssaattsmaadevopjaayte| rUpAdrUpAntaraM zuklaM lohAdeH zyAmatAdivat // 569 // yathAgnisaMparkAtsamupajAtabhAsurAdirUpasya lohAdeH punaH zyAmAdirUpotpattistadvadUpAntaramevopajAyate zuklAdItyavirodhaH // 569 // syAdetatkathamidamavagamyate rUpAntaramevopajAyate na punaH prAktanaM rUpamamibhUtatvApAganupalabdhaM satpazcAdabhibhavAbhAvAdupalabhyata ityAha-tAdavasthya ityAdi / tAdavasthye tu rUpasya nAnyenAbhibhavo bhavet / prAktanAnabhibhUtasya kharUpasyAnuvartanAt // 570 // prayoga:-yadaparityaktAnamibhUtasvabhAvaM na tasya pareNAmibhavo'sti / yathA tasyaiva prAktanAvasthAyAm , aparityaktAnabhibhUtakhabhAvaM ca rUpamamibhavAvasthAyAmiti vyaapkviruddhoplbdhiH| parityaktAnamibhUtakhabhAvatve'GgIkriyamANe siddhamasyAnyatvam 570 rUpAdIndIvarAdibhya ityAdAvAha-SaSThItyAdi / SaSThIvacanabhedAdi vivkssaamaatrsNbhvi| tato na yuktA vastUnAM tatkharUpavyavasthitiH // 571 //

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tasvasaH / yadi hi yathAvastu SaSThyAdInAM pravRttiH siddhA syAttadA bhavecato vastusiddhiH / yAvatA khatabecchAmAtrabhAvina ete, na vAyavastugatabhedAyapekSiNaH, tatkathametebhyo vastusiddhiH / tatra SaSThI paTasya rUpAdaya iti, paTo rUpAdaya iti vacanabhedaH / mAdi. prahaNAviha paTe rUpAdaya iti saptamI, paTasya bhAvaH paTatvamiti taddhitotpattirityAviparigrahaH / / 571 // tathAhItyAdinA'naikAntikatvameva samarthayate / tathAhi bhinnaM naivAnyaiH ssnnnnaamstitvmissyte| . teSAM vargaca naivaikaH kazcidartho'bhyupeyate // 572 // tathAhi-paNNAM padArthAnAmastitvaM teSAM ca SaNNAM varga ityAdAvasatyapi vAstave bhede SaSThayAdi bhavatyeva / nahi bhavadbhiH SaTpadArthavyatiriktamastitvAdISyate / upalakSaNametat / tathA dArAH sikatA ityAdau satyapi bahuvacane nArthabhedaM pazyAmaH / khanA bhAvaH svatvamiti na bhAvo'nya iSyate // 572 // saMjJApaketyAdinA prsyottrmaashngkte| saMjJApakapramANasya viSaye tttvmissyte| SANAmastitvamiti cetSaDbhyo'nyaste prasajyate // 573 // saMjJApakapramANaviSayasya bhAvastattvaM sadupalambhakapramANaviSayatvaM nAma dharmAntaraM SaNNAmastitvamiSyata ityarthaH / ato nAsti vyabhicAra iti bhAvaH / atrottaramAhapaDayo'nyaste prasajyate-padArtha iti zeSaH / saptamaH padArthaH prApnoti / tatazca SaTpadArthAbhyupagamo hIyata iti bhAvaH // 573 // iSTatvAdadoSa iti cet / yadyevaM kathaM SaTpadArthA iti proktamityAha-paDeta iti| SaDete dharmiNaH proktA dhrmaastebhyo'tirekinnH| iSTA eveti cetko'yaM saMbandhastasya tairmataH // 574 // dravyeSu niyamAnuktA na saMyogo na caaprH| samavAyosti nAnyazca saMbandho'GgIkRtaH praiH|| 575 // ___ dharmirUpA eva ye bhAvAste SaTpadArthA iti prokAH, dharmarUpAstu SaTpadArthA bya Mali pAsta padapAyo - tirikA iSTA eva / tathAhi padArthapravezake pranthaH-"evaM dharmavinA dharmiNAmeSa nizakata" iti / koyamityAdinocaramAha-tasya-astitvAdermasya / tairiti /

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plikaasmNtH| 193 SabhiH padArthaiH / kaH saMbandho yena teSAmasau dharmo bhavati / nahi saMbandhamantareNa dhamidharmabhAvo yukto'tiprasaGgAt / evaM hi sarvasya sarvadharmatvaM syAt, nahi kazcicaiH saha saMbandho'sti / tathAhi-dvividha eva saMbandhaH saMyogalakSaNaH samavAyalakSaNazca, tatra na tAvatsaMyogalakSaNastasya guNatvena dravyeSveva niyatatvAt / naca samavAyAtmakastasya bhAvavadekatveneSTatvAt / samavAyena ca samavAyAtmake saMbandhe sati dvitIyaH samavAyo'GgIkRtaH syAt / / 574 // 575 // vinaiva saMbandhaM dharmadharmibhAvo bhaviSyatIti belaah-sNbndhaanuppttaavityaadi| saMbandhAnupapattau ca teSAM dharmoM bhavetkatham / tadutpAdanamAtrAcedanye'pi syustathAvidhAH // 576 // evaM hyatiprasaGgaH syAdityuktam / atha taiH SabhiH padArdharmasyotpAdanAtteSAmayaM dharmaH saMbandhItyucyate / yadyevamanye'pi tarhi jalAdayastadutpattilakSaNasaMbandhamAtrAdeva tathAvidhAH-kuNDAdisaMbandhinaH syuH bhaveyuH / tatazca saMyogasamavAyAkhyasaMbandhAntarakalpanA teSu vyarthA syAt // 576 // tasyApyastitvamityevaM vartate vytirekinnii| vibhaktistasya cAnyasya bhAve'niSThA prasajyate // 577 // kiMca bhavatu nAma SaNNAmastitvaM nAma dharmAntaraM tathApi vyabhicAra eva / tathAhi tasyApyastitvamastyeva vastutvAt / tatazca tatra vyatirekanibandhanA vibhaktiH kathaM bhavet / atha tatrApyaparamastitvamaGgIkriyate tadA'navasthA syAt // 577 // iSTatvAnnAnavasthA bAdhiketi cedAha-anyetyAdi / anyadharmasamAveze prAptA tatra ca dhrmitaa| dravyAderapi dharmitvamasmAdeva ca saMmatam // 578 // sarveSAmeva yuttarottaradharmasamAvezAddharmitvaM syAt / tatazca SaDete dharmiNa eva proktA ityetannopapadyate, SaTpadArthavyatirekeNAnyeSAmapi dharmiNAM vidyamAnatvAditi bhAvaH / athApi syAt-ye dharmirUpA eva ta eva SaTtvenAvadhAritAH, ityetadapyasAram / evaM hi guNakarmasAmAnyavizeSasamavAyAnAmanirdezaH syAt / nahyeSAM dharmirUpatvameva, kiM tarhi, dharmarUpatvamapi, dravyAzritatvAdeSAm / asmAdeveti / anyadharmasamAvezAt / anyaH punarAha-SaNNAmastitvaM hi sadupalambhakapramANagamyatvam / gamyatvaM ca SaT 25

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194 tttvsnggrhH| padArthaviSayaM vijJAnaM, tasmin sati sadvyavahArapravartanAt / tathA jJAnajanitaM zeyatvam , amidhAnajanitamabhidheyatvamiti / ato vyatirekanibandhanA SaSThI bhavatyeva / nacApyanavasthA, nApi SaTpadArthAntaraprasaGga iti / tasyApIdaM kalpanAmAtrameva / yadi parthakriyAsamarthapadArthAtmakamAtmatattvameSAmastyeva tadA te'rthakriyAsamarthAH padArthA eva bhedAntarapratikSepamAtrajijJAsAyAM teSAmastitvamityevaM yadi vyatirekavibhaktyA vyapadizyaraMstadA ko virodhaH / tadavyatiriktamapi hi svarUpaM buddhyA tato'vakRSya vyatiriktamivAmidhIyamAnamavirodhyeva, vAcAmicchAmAtravRttitvAdutpAdyakathoparaciteSu bAhulyasaundaryAdidharmaparikalpanavaditi yatkiMcidetat // 578 // vibhinnakartRzakyAderityAdAvAha-prathamebhyazcetyAdi / prathamebhyazca tantubhyaH paTasya yadi sAdhyate / bhedaH sAdhanavaiphalyaM durnivAraM tadA bhavet // 579 // prAptAvasthAvizeSA hi ye jaataastntvo'pre| viziSTArthakriyAsaktAH prathamebhyo'vilakSaNAH // 580 // yadi prathamAvasthAbhAvibhyo'samadhigatapaTAkhyAnebhyastantubhyaH paTasya bhedaH sAdhyate tadA siddhaM sAdhyate / sarvabhAvAnAM kSaNikatvena pUrvakebhyastantubhyaH paTazabdavAcyAnAM tantUnAM tadvilakSaNapadArthA(rthatvA ?)saMbhave'pyutpAdasyAGgIkaraNAt // 579 // // 580 // atha paTasamAnakAlabhAvino ye tantavastebhyaH paTasyAnyatvaM prasAdhyate tadA hetUnAmasiddhateti darzayannAha-eketyAdi / ekakAryopayogitvajJApanAya pRthakzrutau / gauravAzaktivaiphalyadoSatyAgAbhivAJchayA // 581 // sAkalyenAbhidhAnena vyavahArasya lAghavam / manyamAnaiH kRtA yeSu vAgekA vyvhrtRbhiH||582 // tezyaH samAnakAlastu paTo naiva prasiddhyati / vibhinnakartRsAmarthyaparimANAdidharmavAn // 583 // yadi tadAnIM tantuvyatiriktastatsamAnakAlabhAvI paTaH prasiddho bhavettadA tasya ta. ntuvyapekSayA nimitrakartRtvAdayo dharmAH siddhayeyuryAvatA sa evAyaM tantuvyatirekI

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plikaasmetH| 195 paTo na siddhaH / tadbhedasyaiva prasAdhayituM prastutatvAt / na ca paTastantava iti saMjJAmAtrAdvastUnAM bhedaH, prayojanAntaravazenApi saMjJAntarasya nivezAt / tathAhi kecisantavo viziSTAvasthAprAptAH zItApanodanAghekArthakriyAsamarthA bhavanti, nApare ye yopitkrtRkaaH| tatraikArthakriyopayoginastantUnviziSTAnpratipAdayituM paTa ityekA zrutivinivezyate vyavahartRbhirasAkaryeNa vyavahArAyAsatyapyarthAntaratve / kasmAtpunarekA zru. tirvinivezyata ityAha-pRthakzrutAvityAdi / pRthakpRthak-pratyekaM zrutau-a. midhAne sati gauravadoSaH / tathAhi-tatra yAvantaH padArthA vivakSitaikakAryasAdhanayo. gyAstAvanta eva zabdAH prayoktavyA iti gauravadoSaH / nacApyeSAmasAdhAraNaM rUpaM zakyaM nirdeSTumityazaktidoSaH / utprekSitasAmAnyAkAreNa ca nirdeze varamekayaiva zrutyA pratipAdanaM, na cAsya pRthakpRthakpratipAdanaprayAsasya kiMcitphalamupalabhyata iti vaiphalyadoSaH / sAmatyena tvamidhAne kRte sati vyavahAralAghavaM guNaH / samastavastuvivakSAyAM jagatribhuvanavizvAdizabdavadekA vAgiti / paTa ityevaM vacanamityarthaH / kartA ca sAmarthyaparimANAdidharmazceti tau tathoktau, tato vibhinnazabdena vizeSaNasamAsaM kRtvA matupa kAryaH // 581 // 582 // 583 // ___yacoktaM sthUlArthAsaMbhava ityAdi tatrAha-anyonyAbhisarA iti / asiddhamaNUnAmatIndriyatvaM viziSTAvasthAprAptAnAmindriyagrAhyatvAt / yasya hi nityAH paramANava iti pakSastaM pratyaNUnAM vizeSAbhAvAtsarvadaivAtIndriyatvaM syAt , nAsmAnprati / anyonyAbhisarA iti / anyonyAbhisarAzcaivaM ye jAtAH paramANavaH / naivAtIndriyatA teSAmanyAnAM gocaratvataH // 584 // anyonyasahAyA ityarthaH // 584 // nIlAdirityAdinA tadevAkSagocaratvaM darzayati / nIlAdiH paramANUnAmAkAraH kalpito nijaH / nIlAdipratibhAsA ca vedyate cakSurAdidhIH // 585 // nanu ca paurvAparyAdidigbhedena paramANavo'vasthitA iSyante naca tena rUpeNopalakSyante / tatkathameSAM pratyakSatetyAha-paurvAparyavivekenetyAdi / paurvAparyavivekena yadyapyeSAmalakSaNam / tathA'pyadhyakSatA'bAghA pAnakAdAviva sthitA // 586 //

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196 tttvsnggrhH| adhyakSatAyA abAghA adhyakSatA'bAdheti samAsaH / asamastaM vaitat / avidyamAnabAdhatvAdabAdhA / pAnakAdiSvivAdhyakSatA'vasthitetyarthaH / tathAhi-pAnake taptopale sUtahemAdau ca mizre paramANava eva tathopalabhyante / nahi tatrAvayavidravyamasti, vi. jAtIyAnAM dravyArambhakatvAt / nacApi paramANuzodhyati(bhyo'vayavi ?)bhede saMyogo dRzya upapadyate, adRSTAzrayatvAt / yatra oko'pi saMyogI na dRzyastatra saMyogo na dRzyate / yathA pizAcaghaTasaMyogaH sUryamaNDalAkAzadigdezasaMyogazca / yatra punaH sarva evaM saMyogI paramANvAtmako na dRzyate, tatra kathaM saMyogastadAzrito dRzyaH syAt // 586 // yadyevaM sarvaprakAreNAnizcaye sati kathaM nAma pratyakSatA teSAM yuktimtiityaah-srvessaamityaadi| sarveSAmeva vastUnAM sarvavyAvRttirUpiNAm / dRSTAvapi tathaiveti na sarvAkAranizcayaH // 587 // nahyaparadarzanAnAM kvacidapi vastuni pratyakSeNa gRhIte'pi sarvAkAranizcayo'sti / yAvatA tu rUpeNArthAntaravyAvRttikRtena na nizcIyate, tAvatA tatpratyakSamiti vyavasthApyate / na sarvAkAreNa / gRhItasyApi prakArAntarasya nizcayAnutpattervyavahArAyogyatvenAgRhItakalpatvAt / tathaiveti / yathA tadvastvanubhUtam // 587 // . nanu ca niraMzatayA sarvAtmanaiva pratyakSeNAnubhUtatvAdvastunaH kasmAtsarvAtmanA nizvayo na bhavatItyAha-akalpanAkSagamye'pItyAdi / akalpanAkSagamye'pi niraMze'rthasya lkssnne| yajhedavyavasAye'sti kAraNaM sa pratIyate // 588 // __ akSe bhavamAkSamindriyajJAnamityarthaH / akalpanamavidyamAnakalpanaM ca tadAkSaM ceti viprahaH / tena gamye'pi-nirvikalpendriyajJAnagamye'pItyarthaH / yaddedavyavasAya iti / yasmAdbhedo vyAvRttiryadbhedastatra vyavasAyo nizcayastasya kAraNamabhyAsaH pratyAsattistAratamyabuddhipATavaM cetyAdi / nAnubhavamAtrameva nizcayakAraNaM kiMtvabhyAsAdayo'pi / tena yatra te santi tatra nizcayaH prasUyata ityarthaH / etacca sarva paramANUnAM siddhiM bAhyasya cArthasya pratyakSatvasiddhimabhyupagamyoktam / yasya tu vijJAnavAdino na bAho'rtho nIlAdirUpatayA pratyakSasiddhaH, svapnAdau vinApi bAhyamartha tathAvidhanIlAdi

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plikaasmetH| 197 pratibhAsopalambhena saMzayAt , tasya ca nIlAdirUpasyaikAnekasvabhAvazUnyatvena prAntajJAnapratibhAsAtmakatvAt , nApi paramANavaH siddhAsteSAM paurvAparyAvasthAyitayA digbhAgabhedinAmekatvAsiddheH / taM prati kathaM nIlAdirUpatayA paramANUnAM pratyakSatvaM paurvApaparyasya vAnupalakSaNaM bhrAntinimittenArthAntarasamAropAditi zakyaM vaktum / / 588 // syAdetadyadyavayavI na syAttadA kathaM bahuSu paramANuSvekaH parvata iti vyavasAyo vyApRtAkSasya bhavatItyAha-samAnetyAdi / samAnajvAlAsaMbhUteryathA dIpena vibhramaH / nairantayasthitAnekasUkSmavittau tathaikathA // 589 // yathAhi-dIpAdau nairantaryeNa sadRzAparAparajvAlApadArthasaMbhavAtsatyapi bheda ekatvavibhramo bhavati tathA nairantaryeNAnekasUkSmatarapadArthasaMvedanato'yamekatvavibhrama ityadoSaH // 589 // yadyevaM bhedenAnupalakSyamANAH kathamaNavaH pratyakSAH sidhyantItyAha-viveketyAdi / vivekAlakSaNAtteSAM no cetprtyksstessyte| dIpAdau sA kathaM dRSTA kiM veSTo'vayavI tathA / / 590 // yadi hi vivekenAnavadhAryamANaM na pratyakSamiSyate, tadA dIpAdau pUrvAparavibhAgenAnupalakSyamANe sA pratyakSatA kathaM dRSTA / avayavI vA'vayavavivekenAgRhyamANo'pi kiM tathA pratyakSatveneSTa ityanaikAntikametat // 590 // etAvadityAdinA paraM codayituM zikSayati etAvattu bhavedatra kathameSAM na nishcye| nIlAdiparamANUnAmAkAra iti gamyate // 591 // tadapyakAraNaM yasmAnnaiva jJAnamagocaram / nacaikasthUlaviSayaM sthaulyaikatvavirodhataH / / 592 // eSAmiti / paramANUnAm / tadapIti / paramANUnAM vivekenAlakSaNaM yattadakAra- Nam , paramANugatanIlAdyagrahaNasyAnyato'pi nizcayotpatteH / tathAhIdaM jJAnamaviSayaM tAvadvahirarthavAdinA satA naiveSTavyamanyathA hi vijJAnamAtratAdarzanameva syAt / sa cAyaM rUpAdiviSayaH sthUlarUpatayAvabhAsamAna eko vA syAdaneko vA, eko'pi bhavannArabdho vA syAdavayavairanArabdho vA / tatra na tAvadubhayAtmA'pyayameko yuktaH pratyakSAdivirodhAt // 591 // 592 //

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tttvsaahH| * ko'sau virodha ityAha-sthUlasyaikasvabhAvatva ityAdi / sthUlasyaikakhabhAvatve mkssikaapdmaatrtH| pidhAne pihitaM sarvamAsajyetAvibhAgataH // 593 // rakte ca bhAga ekasminsarvaM rajyeta raktavat / viruddhadharmabhAve vA nAnAtvamanuSajyate // 594 // yadi hi sthUlamekaM syAttadaikadezapidhAne sarvasya pidhAnam , ekadezarAge ca sarvasya rAgaH prasajyeta, pihitApihitayo raktAraktayozca bhavanmatenAbhedAt / nacaikasya parasparaviruddhadharmAdhyAso yuktaH, atiprasaGgAt / evaM hi vizvamekaM dravyaM syAt , tatazca sahotpAdAdiprasaGgaH / nacaikadezapidhAne sarva pihitamIkSyata iti pratyakSavirodhaH / tathAnumAnavirodho'pi / tathAhi-yatparasparaviruddhadharmAdhyAsitaM na tadekaM bhavati, yathA gomahiSam , upalabhyamAnAnupalabhyamAnarUpaM pihitAdirUpeNa ca viruddhadharmAdhyAsitaM sthUlamiti vyApakaviruddhopalabdhiH / sarvasyaikatvaprasaGgo bAdhakaM pramANam // 593 // 594 // ___ udyotakarastvAha-ekasminbhedAbhAvAtsarvazabdaprayogAnupapattiriti / tadetannanu ceyAdinA shngkte| nanu caikakhabhAvatvAtsarvazabdo'tra kiNkRtH| sa hyanekArthaviSayo nAnAtmAvayavI na ca // 595 // tathAhi sarvazabdo'nekArthaviSayaH, na cAvayavI nAnAtmeti, tatkathaM sarvazabdaprayogo yenocyate sarva pihitamAsajyata iti // 595 // nanvityAdinA prtividhtte| nanu ye lokataH siddhA vaasodehngaadyH| ta evAvayavitvena bhavadbhipavarNitAH // 596 // raktaM vAso'khilaM sarva niHzeSaM nikhilaM tthaa| tatrecchAmAtrasaMbhUtamiti sarve prayuJjate // 597 // tathAvidhavivakSAyAmasmAbhirapi vrnnyte| sarva syAdraktamityAdi nirnibandhA hi vaackaaH||598 // ya eva hi loke vAsodehaprabhRtayaH prasiddhAsta eva bhavadbhiravayavitvenAvakalpitAH /

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paJjikAsamanaH / 199 tatra ca loke sabaikadezazabdayoH pravRttiH prasiddhaiva / tathAca vaktAro bhavanti sarva vAso raktamityAdeH / tathAvidhAyAM ca vivakSAyAM yeyaM loke pRthutaradezAvakrAntivyavasthitazATakAdipadArthagataraktAdipratipAdanecchA, tasyAM satyAmasmAbhirapi pratItimanusRtya bhavato virodhapratipAdanAya sarvAdizabdaprayogaH kriyate / api ca-bhavata evAyaM sthUlasyaikatvamabhyupagacchato doSo nAsmAkam , nAsmAbhiH sthUlasyaikatvamiSyate, syAdetanmamApyadoSa eva yasmAdbhAktamupacaritametattantvAdiSvavayaveSu tatkAraNatayA paTAdyabhidhAnam , tena sarvAdizabdaprayogo bhaviSyatIti // 596 // 597 // 598 // bhAktaM tadabhidhAnaM cedvacobhedaH prsjyte| naca buddharvibhedo'sti gaunnmukhytyessttyoH||599|| yadyevaM vacobhedaH-bahuvacanaM, sarvadaiva prasajyate sarvANi vAsAMsi raktAnIti / na ca bhavanto bahuSvekavacanamicchanti / athApi syAdavayavigatAM saMkhyAmAdAyAvayaveSu vanAdizabdo'parityaktAtmAbhidheyagataliGgasaMkhya eva vartata iti / tadapyayuktamiti darzayannAha-nacetyAdi / yadi hi bhAkto'yaM vyapadezaH syAttadA gauNamukhyArthaviSayAyA buddhevibhedo vailakSaNyaM skhaladgatitvena prApnoti, naca bhedo'sti / tathAhi sarva vAso raktamityatra naivaM buddhiH pravarttate "na ca vastraM raktaM kiMtu tatkAraNabhUtAstantavo raktA" iti / cakArAnna ca sarvazabdavAcyaM vAso yuSmAbhiripyate tasyaikatvAt , tatkathaM tatsaMkhyAmAdAya sarvazabdo vastrAdizabdarahito'vayaveSu varttate / athavA buddhedo nAnAtvaM so'smin gauNamukhyatveneSTayorna vidyate / nahi tantuvastrayobhinna rUpaM samupalabhyate rUparasAdivat , nacAnupalabdhabhinnarUpayorgauNamukhyabhAvaH saMbhavati // 599 // nanu cetyAdinA-zaGkarasvAminaH parihAramAzaGkate / nanu cAvyApyavRttitvAtsaMyogasya na rkttaa| sarvasyAsajyate nApi sarvamAvRtamIkSyate // 600 // sa hyAha-rAga ucyate vAsasaH kaSAyakuGkumAdidravyeNa saMyogaH / saMyogazcAvyApyavRttistato na rakta ekasminsarvasya rAgo bhavati / naca vastrAdimiH zarIraikadezasyAvaraNe sarvasyAvaraNamiti // 600 // tadetadayuktamityAdarzayati-nanu cAnaMzaka ityAdi / nanu cAnaMzake dravye kimavyAptaM vyavasthitam / kharUpaM tadavasthAne bhedaH siddho'taeva vA // 601 //

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200 tattvasaGgrahaH / bahudezasthitistena naivaikasminkRtAspadA / tataH siddhA paTAdInAmaNubhyo'nekarUpatA // 602 // __ yadi hi paTAdirekameva dravyaM, tadA kiM tatra niraMzake dravye kaSAyAdimiravyAptaM, yenAvyApyavRttiH saMyogaH syAt / athAvyAptasvarUpasyAvasthAnamaGgIkriyate tadA tadavasthAne bhedo'taeva siddhaH, vyAptAvyAptayorvirodhenaikasvabhAvatvAyogAt / nacaikasya pRthutaradezAvasthAnaM yuktamanaMzatvAt / anyathA hi sarveSAmevodakajantuhastyAdInAmekatvenAvizeSAsthUlasUkSmAdibhedo na prApnoti / alpabahutarAvayavArambhAnArambhAdikRto vizeSa iti cet, avayavA eva tabalpabahutarAstathAtathotpadyamAnAH sthUlasUkSmAdivyavasthAnibandhanaM santu, kiM tadArabdhenAvayavinA, tasyAdRSTasAmarthyAt / naca satyapyavayavAlpabahutve'vayavinAM niraMzatayA parasparaM kazcidvizeSo'sti, yena sthUlasUkSmA. dibhedo bhavet , teSAmavayavAlpabahutvagrahaNakRte vizeSe'vayavamAtramevAbhyupagataM syAttatraiva sthUlAdivyavahArAtatazcANumAtrameva dRzyatvenAbhyupetaM syAt / sthUlasUkSmA(kSma?) vyatirekeNAnyasya(syA ?) dRzyamAnatvAt / api cAvyApyavRttiH saMyoga iti ko'rthaH ? yadi sarva dravyaM na vyApnotItyarthaH, tadyuktam / dravyasya sarvazabdAviSayatvAbhyupagamAt / athAzrayasyaikadeze varttata iti tadapyayuktaM tasyaikadezAsambhavAt / tadArambhake'vayave varttata iti cen , yadyevamavayavAnAmeva raktatvAdavayavirUpamaraktamiti raktAraktaM samaM dRzyeta / kiMca yo'pyasau tadArambhako'vayavaH sa yadyavayavirUpastadA tatrApyekadezavRttitvaM saMyogasyeti tulyaH paryanuyogaH / athANurUpastadA'tIndriyatvAdaNUnAM tadAzrito'pi saMyogo'tIndriya eveti raktopalambho na syAt / syAnmataM yathA vyAptiraGgulirUpasyAzrayopalabdhAvevopalabdhirucyate naivaM saMyogasyAzrayopalabdhAvevopalabdhiriti tato'sAvavyApyavRttirucyata iti / tadetadasamyak / na hi saMyogasyAzra. yAnupalabdhAvupalabdhirasti / yathA ghaTapizAcasaMyogasya, tatazca rAgasyApyadRSTAzrayasyAnupalabdherAzrayopalabdhAvevopalabdhiriti so'pyevaM vyApyavRttirbhavet / syAdetatavayavAntareSvarakteSu samavetasya dravyasyopalabdhAvapi na saMyogAtmakasya rAgasyopalabdhistena nAsyAzrayopalabdhAvupalabdhiriti tadapyayuktam / evaM hi raktAraktasamavetasyAvayavina ekatvAdrakte'pyavayave rAgasya tadvAreNAnupalabdhiprasaGgaH, Azrayopalambhe'pi tasyAnupalammAt / na cAzrayopalammAdanyasaMyogamahaNAbhyupAyo'sti / tasmAtraikarUpo

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201 plikaasmetH| viSayo yuktaH / anekarUpo'pi bhavanasAmarthyAdaNusaMcayAtmaka evAvamidyate / saMbhavadavayavassaikatvAyogAt / ataH siddhA ghaTAdInAmaNurUpatA tena nIlAdi paramANUnAmAkAra iti siddham / anyasyaikarUpasya viSayasyAsambhavAt // 601 // 602 // * yathoktaM "na cANu vacanaM bhave"diti tatrAha-avijJAtArthatattva ityAdi / avijJAtArthatattvastu piNDamekaM ca manyate / lokastatkalpitApekSaH paramANurihocyate // 603 // tatkalpitApekSa iti / tasminkalpite sUtre apekSA yasyeti vigrahaH // 603 // parihArAntaramAha-nimittetyAdi / nimittanirapekSA vA saMjJeyaM tAdRzi sthitaa| saGketAnvayinI yadvanirvitte'pIzvarazrutiH // 604 // tAdRzIti / anaMze'pratighe / yathA daridre'pIzvarazrutiH saGketavazAdaizvaryAkhyaM nimittamantareNaiva pravartate, tadvadiyamapyaNuzrutirityadoSaH // 604 // evaM tAvatsAmAnyenaivAvayavairArabdhamanArabdhaM vA sthUlamekaM dravyaM na yujyata iti pratipAditam / idAnIM yenAvayavI prArabdha iSyate, tasya vizeSeNa dUSaNamAha-eketyAdi / ekAvayavyanugatA naiva tntukraadyH| anekatvAdyathAsiddhAH kaTakuvyakuTAdayaH // 605 // yadi vAbhimataM dravyaM nAnekAvayavAzritam / ekatvAdaNuvavRttarayuktirvAdhikA prmaa|| 606 // prayogaH-yadanekaM na tadekadravyAnugatam , yathA kaTakuTyAdayo bahavo naikadravyAnugatAH, aneke cAmI tantukarAdaya iti vyApakaviruddhopalabdheH / athavA-yadekaM tadekadravyAzritaM yathaikaH paramANuH ekaM cAvayavisaMzitaM dravyamiti vyApakaviruddhopalabdhiprasaGgaH / prasaGgasAdhanaM caitat / prayogadvaye'pi viparyaye bAdhakaM pramANamAha" vRtterayuki|dhikA prameti / avayaveSu yA'vayavino vRttistasyA ayogaH pramANairaghaTanaM tadatra bAdhakaM pramANam // 605 // 606 // kathaM punarayoga ityaah-tddhiityaadi| taddhayekavRttibhAjaiva ruupennaavyvaantre| varteta yadi vA'nyena na prakArAntaraM yataH // 607 //

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201 tttvsnggrhH| tatra tenaiva nAnyatra vRttirasyAvakalpate / tena kroDIkRtatvena nAnyathA tatra vRttimat // 608 // tadekaM dravyamekAvayavakroDIkRtaM yattasya rUpaM tenaivAvayavAntareSu vartate, yadvA'nye. neti pakSadvayaM, nahi vastutastattvAnyatvAbhyAmanyatprakArAntaramasti / tatra na tAvadAyaH / pakSastenaivAvayavena tasya kroDIkRtatvAtkuto'vayavAntare vartitumasyAvasarastadAnImeva syAt / anyathA hi yadyanyatrApi varteta, tadA'trAmimate dravye tasya vRttiH sarvAsmanA na bhavet / nahi tasyAparaH svabhAvo'sti, yenAnyatrApi varteta, ekatvahAniprasaGgAt // 607 // 608 // pramANaM racayannAha naivetyaadi| naiva dhAtryantarakoDamadhyAste hi yathA shishuH| ekakroDIkRtaM dravyaM nAzrayeta tathA'param // 609 // prayogaH-yadekavastukroDIkRtaM vastu na tattadAnImevAnyatra varttate / yathaikadhAtrIkoDIkRtaH zizuna dhAtryantarakoDamadhyAste ekAvayavakroDIkRtaM ca dravyamiti vyApa. kaviruddhopalabdhiH / dravyaM nAzrayeta tathAparamiti pramANaphalakathanam // 609 // sAdhyaviparyaye'sya bAdhakaM pramANamAha-tatsaMbaddhasvabhAvasyeti / tatsaMbaddhakhabhAvasya yataddeze'pi vRttitH| prAptaM tadekadezatvamaikAtmyaM caavibhaagtH|| 610 // anyenaivAtmanA vRttau naiko'nekvyvsthitH| siddhayetkhabhAvabhedasya vastubhedAtmakatvataH // 611 // amimatAvayavasaMbaddhasvabhAvasya hi dravyasyAtaddeze'pyavayavAntare yadi vRciH syAcadA teSAmavayavAnAmekadezatA syAt , tatazcaikAtmyamekakhabhAvatA'vayavAnAM prAptA / kasmAt ? avibhAgata:-avibhaktarUpatayA'vasthitatvAt / anyathA hi vibhaktarUpAvasthitau satyAM naikadezatvaM bhavet , athAnyena svabhAveneti dvitIyaH pakSastadaiko'nekavyavasthita iti na siddhyet , svabhAvAntarasyAnyatra vRtteH svabhAvabhedAtmakatvAca vastumedasa // 610 // 611 // udyotakarastvAha-AzrayAzritadharmanirdezamAtrametat , avayavyavayaveSu pravarcata iti, AzritamAvalakSaNA hi samavAyarUpA prAptirucyata iti tatrAha-samavAyAtmike. tyaadi|

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plikaasmetH| 203 samavAyAtmikA vRttistasya teviti cennanu / tasyAmapi vicAro'yaM kopenaiva pradhAvati // 612 // tasyAmapyevarUpAyAM vRttAvayamanantaroditaH kimekAvayavasamavetenaiva svabhAvenAvayavAntareSu vartate, athAnyeneti vicAraH kumatiracitadoSajAlamasahamAnakopAdivAmidhAvati // 612 // evaM tAvatkRtsnaikadezavikalpamakRtvA vRttirapAstA / saMpratyupAdAya prajJaptivihitena prakAreNa vRttiniSedhamAha-yadvetyAdi / yadvA sarvAtmanA vRttAvanekatvaM prasajyate / ekadezena cAniSTA naiko vA na kacicca saH // 613 // kadAcittadravyaM pratyekamavayaveSu sarvAtmanA varttate, ekadezena vA / yadi sarvAtmanA tadA yAvanto'vayavAstAvantastasyAtmAnaH prApnuvanti, nahi pratyavayavaM tasya svabhAvAmede'sati sarvAtmanA vRttirasti / asaMvidyamAnenAtmanA vRttyasaMbhavAt / tatazca sarvAmanA vRtteryugapadanekakuNDAdivyavasthitakuvalayAdivadanekatvamavayavinaH prApnoti / athaikadezeneti pakSastadA'navasthA syAdekadezAnAm / tathAhi yairekadezaistadravyamavayaveSu varttate te'pi tasyaikadezA iti, teSvapyanena vartitavyam , tathaivApareSvityaniSThA / a. thApi syAdyairasAvekadezairavayaveSu varttate / te tasya svAtmabhUtA eva nArthAntarabhUtAstavyatirekeNa cApareSAmekadezAnAmabhAvAdato nAniSThA bhaviSyatItyAzaGkayAha-naiko veti / evaM hi satyeko'vayavI na syAdavayavapracayamAtrarUpatvAttasya / tathAca sati dRSTapANyAdisamudAyamAtrAtmaka evAstAM vastu, kimaparaistasya svAtmabhUtairavayavaiH parikalpitaiH / doSAntaramapyAha-na kvacicca sa iti / vRttaH syAditi zeSaH / etaduktaM bhavati / yadyekadezAH pratyekAvayavinaH syustadA'vayave hyavayavI vRttaH syAt / yAvatA naikadezAH pratyekamavayavinaH, teSAmekadezatvahAniprasaGgAt / nacAparo'vayavI kharUpeNAsti / tatkathamavayaveSvasau vRtto nAma // 613 // svAtantryeNetyAdinA zaGkarasvAminaH parihAramAzaGkate khAtabyeNa prasaGgena sAdhanaM yatpravartate / khayaM tadupalabdhau hi satyaM saGgacchate na tu // 614 // naca kAtsnyaikadezAbhyAM vRttiH kacana lkssitaa| yasyA asaMbhavAdravyamasatsyAdaparo'pi ca // 615 //

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2.4 tattvasaGgrahaH / dRSTau vA kacidetasyA dravyAdAvanivAraNam / atha tasminnadRSTau tu bhede prabho na yujyate // 616 // etAvatu bhavedvAcyaM vRttinAstIti taca na / yuktaM pratyakSataH siddherihedamiti buddhitH|| 617 // pratyakSaM na tadiSTaM cedvAdhakaM kizciducyatAm / rUpAdicetaso'pi syAnnaiva pratyakSatA'nyathA // 618 // sa yAha-khAtavyeNa prasaGgamukhena vA yatsAdhanaM kriyate tatsvayamupalabdhau satyAM saMgacchate, anyathA hyasiddhatA doSaH syAt , naca bhavatA kacidapyekasyAnekasminkAtyaikadezAbhyAM vRttirupalabdhA, yasyA vRtterasaMbhavAdavayavidravyamasatsyAt / sati saMbhave'paro'pi vA bhavedavayavo'vayavI ceti / atha kacidevaMbhUtA vRttirupalakSitA bhavetadA tadvadeva dravyAdAvapi sA bhaviSyatItyapratiSedhaH / atha na dRSTA sA vRttistadA kimekadezenAhostitsarvAtmanetyevaM bhedaprazno na yujyate, siddhe hi dharmiNi vizeSapratiSedho yuktaH / yadA tu dharyevAsiddhastadA tasyaiva pratiSedho jyAyAn , tenaitAvadeva vaktavyaM vRttireva nAstIti, natu vizeSapratiSedhaH, taJca na yuktaM pratyakSata evAvayave. dhvayavayavino vRttisiddheH / kiMbhUtAtpratyakSAdityAha-ihedamiti buddhita iti / iha tantuSvidaM vastrAdItyevaMbhUtAtpratyakSAdityarthaH / athApi syAt-pratyakSatvamasyA buddharasiddhamiti / yadyevaM kiMcidatra bAdhakaM pramANaM vaktavyam / yato'pratyakSatA syAt / athAsatyapi bAdhake pramANe pratyakSatvamasyA na bhavedevaM tarhi rUpAdivijJAnasyApi bhavadIyassa pratyakSatvaM na bhavedvizeSAbhAvAt // 614 // 615 // 616 // // 617 // 618 // tadatretyAdinA pratividhatte / tadana vRttinAstIti prAgabhedena sAdhitam / ihetyasti naca jJAnaM tadrUpApratibhAsanAt // 619 // takhekavRttibhAjaivetyAdinA prAk sAmAnyenaivAnekasminnekasya vRttirapAstA / yodamucyate pratyakSata eva vRttiH siddhA 'ihedamiti buddhita' iti, tadapyalaukikam / nahIha zRGge gauriha tantuSu paTa ityeva loke vikalpikA'pi dhIH pravartate / kiM tarhi ?

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plikaasmetH| 205 iha gavi zRGga paTe tantava iti / nApyadhyakSacetasi tantvAdisamavetaM tavyatireki bamAdirUpamAbhAsate / naca bivekenApratibhAsite satIdamiha vartata iti dhIrmavet / nahi kuNDAdau vivekinAmapratibhAsamAne payasi bhavati salilamiheti prtyyH||619|| * yacokaM 'naca kAsnyaikadezAbhyAM vRttiH kacana lakSiteti ttraah-kRtlaukdeshshbdaabhyaamityaadi| kRtlaikadezazabdAbhyAmayaM cArthaH prakAzyate / nairaMzyenAsya kiM vRttiH kiM vA tasyAnyathaiva sA // 620 // yathA pAtrAdisaMsthasya zrIphalAderyathA'thavA / anekAsanasaMsthasya caitrAderupalakSitA // 621 // kRtvAzabdena hi yAdRzaM svarUpamanaMzaM kiM tathaiva nairaMzyena sarvAvayaveSu tasya vRttiyathA kacidbhAjanAvasthitasya zrIphalAderupalakSitetyayamarthaH prakAzyate, AhokhidanyathA yathA'nekapIThAdhizayitasya caitrAderupalakSitetyayamekadezazabdena prakAzyata iti / yatkiMcidetat / yadapyudyotakAreNoktam-ekasminnavayavini kRtlaikadezazabdapravRttyasaMbhavAdayukto'yaM praznaH kimekadezena vartetAtha kRtlo vartata iti / kRtsamiti khalvazeSAbhidhAnam , ekadeza iti cAnekatve sati kasyacidabhidhAnam , tAvimau kR. laikadezazabdAvekasminnavayavinyanupapannAviti tadapyanenaiva pratyuktam / tathAca loke kRtaH padaH kuNDe vartate ekadezena vetyevaM padAdiSu kRtsnaikadezazabdapravRttidRzyata eva / naceyamupacariteti yuktam , askhaladgatitvAditi prAgabhihitametat / / 620 // // 621 // evaM vAyuparyantaM caturvidhaM dravyamapAstam / AtmAkhyaM tu prAgevAtmaparIkSAyAM nirastam / idAnImAkAzakAladiGAnasAM pratiSedhArthamAha-samAzritA ityAdi / samAzritAH kacicchabdA vinaashitvaadihetutH| hai ghaTadIpAdivattaca kila vyoma bhaviSyati // 622 // ___ tatrAkAzAkhyaM tAvadravyaM pareNa sAdhyate-astyAkAzAkhyaM dravyaM nityamekaM bhuvi zabdalitaM, zabdo'sya guNatvAliGgam / prayogaH-ye ye vinAzitvotpattimattvAdidhapitAste kacidAzritAH, yathA ghaTadIpAdayaH, tathAcAmI zabdAH, tasmAtkacidAzritairemibhavitavyam , yo'sAvAzrayo'mISAM sa sAmarthyAvyoma-AkAzaM bhaviSyati /

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206 tttvsnggrhH| tathA ayaMzabdo na pRthivyAdInAM caturNA guNo yuktaH, pratyakSatve satyakAraNaguNapUvakatvAt , ayAvadravyamAvitvAt , AzrayAdanyatropalabdhezca / yathoktadharmaviparItA hi sparzavatAM guNA dRSTAH / pratyakSatve satIti vizeSaNaM pAkajaiH paramANugatairanekAntavaparihArArtham / bAlendriyapratyakSatvAdAtmAntaraprAhyatvAdahakAreNa vibhaktagrahaNAca nAmano guNaH / AtmaguNAnAM hi sukhAdInAmetadvaiparItyadarzanAt / zrotraprAhyatvAca na dikAlamanasAm / ataH pArizeSyAdguNo bhUtvA''kAzasya liGgam / taJcAkAzaM zabdaliGgAvizeSAdvizeSaliGgAbhAvAdekaM sarvatropalabhyamAnaguNatvAt-vibhuguNavattvAt / anAzritatvAca dravyam / akRtakatvAnnityamityeSA prakriyA pareSAm // 622 // AdityAdItyAdinA kAlasAdhanamAha AdityAdikriyAdravyavyatirekanivandhanam / parAparAdivijJAnaM ghaTAdipratyayo yathA // 623 // valIpalitakArkazyagatyAdipratyayAdidam / . yato vilakSaNaM hetuH sa ca kAlaH kileSyate // 624 // dravyazabdena valIpalitAdayo grahItavyAH / paraH pitA, aparaH putraH, yugapat , ciraM, kSipraM, kriyate, kRtaM, kariSyate ceti yadetatparAparAvijJAnaM tadAdityAdi kriyAdravyavyatiriktapadArthanibandhanam , valIpalitAdipratyayavilakSaNatvAt , ghaTAdipratyayavat / yo heturasya sa sAmarthyAtkAlaH / tathAhi-na tAvaddezakRto'yaM parAparAdipratyayaH / paradigbhAgAvasthite'pi sthavire para iti jJAnotpatteH / tathA'paradigbhAgAvasthAyinyapi putre'para iti / nApi valIpalitAdikRtaH, tatpratyayavilakSaNatvAt / nApi kriyAkRtaH, tajjJAnavilakSaNatvAdeva / tathAca sUtram-aparaM paraM yugapadayugapaciraM kSipramiti kAlaliGgAnIti / nityatvaikatvAdayo dharmA AkAzavadevAsya boddhavyAH // 623 // 624 // dikprasAdhanArthamAha-pUrvAparAdibuddhibhya iti / pUrvAparAdibuddhibhyo digevmnumiiyte| krameNa jJAnajAtyA ca manaso'numitirmatA // 625 // cakSurAdivibhinnaM ca kAraNaM smpeksste| krameNa jAtA rUpAdipratipattI rathAdivat // 626 //

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prijkaasmetH| - 207 mUrta dravyamavadhiM kRtvA mRrteSveva dravyeSu tasmAdidaM pUrveNa, dakSiNena, pazcimena uttareNa, pUrvadakSiNena, dakSiNApareNa, aparottareNa, uttarapUrveNa, adhastAdupariSTAditi daza pratyayA amI yato bhavanti sA digiti / tathAca sUtraM-ita idamiti yatastadizo liGgamiti / yata ete vizeSapratyayAH, naca vizeSapratyayA AkasmikA yuktAH, naca parasparaM mUrttadravyavyapekSA, itaretarAzrayatvenomayAbhAvaprasaGgAt , tasmAdanyanimittAsambhavAhiza etAni liGgAni tasyAzca dizaH kAlavadekatvavibhutvAdayo guNA bo vyAH / ekatve'pi dizaH kAryavizeSAtyAcyAdibhedena nAnAtvam / prayogaH-yadetatpUrvAparAvijJAnaM tanmU-dravya(minna ?)padArthanibandhanam , tatpratyayavilakSaNatvAtsukhAdijJAnavaditi / manaso liGgamAha-krameNetyAdi / yugapadanekendriyArthasannikarSasAnnidhye'pi krameNa jJAnotpattidarzanAdastIndriyArthavyatiriktaM kAraNAntaraM yasya sanidhAnAsannidhAnAbhyAM jJAnasyotpattyanutpattI bhavata iti / tasmAtkrameNa jJAnajAtyAjJAnotpattyA, manaso'numitiH kriyate / tathAca sUtram-yugapajjJAnAnutpattirmanaso liGgamiti / prayogaH-yeyaM rUpAdipratipattiH sA cakSurAdivyatiriktakAraNApekSiNI, krameNa jAyamAnatvAt , rathAdivaditi // 625 // 626 // upAttAdItyAdinA pratividhatte / upaattaadimhaabhuuthetutvaanggiikRtervneH| siddhA evAzritAH zabdAsteSvityAcamasAdhanam // 627 // yadi sAmAnyenAzritatvamAtrameSAM sAdhyate zabdAnAM tadA siddhasAdhyatA hetoH / tathAhi-zabdA upAttAnupAttamahAbhUtahetukA iSyante / teSu ca bhUteSu tatkAyatayA samAzritA eva / tatpratibaddhAtmalAbhatayA kAryANAM kAraNAzritatvAt / upAtAni-cittacaittaiH svIkRtAni / AdizabdenAnupAttamahAbhUtahetukatvapariprahaH / teviti / upAttAdimahAbhUteSu / itIti / tasmAdityarthaH / Adyamiti / 'samAzritAH kacicchabdA' ityAdinA yaduktaM tadasAdhanaM siddhasAdhyatAdoSAditi bhAvaH // 627 // / athAmUrtanityaikavimudravyasamavetatvenAmISAmAzritatvaM viziSTameva sAdhayitumiSTaM tadA sAdhyAnvitasya dRSTAntasyAbhAvAdanaikAntikatA hetorityetadarzayati-eketyAdi / ekavyApidhuvavyomasamavAyastu siddhayati / naiSAmanvayavaikalyAdanamAyAtitastathA // 628 //

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209 / ttvsnggrhH| - naipAmiti / sidhyatIti pUrveNa saMbandhaH / pratijJAyAzcAnumAnavirodhitvamiti da. rzayati-akramAdyAptitastatheti / yathoktaM namaHsamavAyitvameSAM na sikhatIti saMbandhaH / yadi hi nityaikanabhodravyasamavetA amI syuH, sadA sakRdutpannAnekazabdavadatatkAlA api zabdA amimata eva kAle syuH, avikalakAraNatvAt , ekAzraya-' tvAca / naca nityasya parApekSAstIti pratipAditametat / nacApyanupakAriNaH samavAyitvaM yuktamatiprasaGgAt / tadevamakramatvaprasaGgaH / Adizabdena sarvapuruSairgrahaNAdidoSaprasaGgazca / tathApAkAzAtmakameva zrotraM namazcaikameva, tatazca tatprAptAnAM sarveSAmapi zabdAnAM zravaNaM bhavet , nahi nirvibhAgatvena tasyAyaM pratiniyamo yuktaH, idamAtmIyaM zrotramidaM parakIyamiti / syAnmatam-tadIyAdRSTAmisaMskRtA yA karNazaSkulI tatparicchinnasyaivAkAzasya zrotratvamata eva na mukhanAsikAdivivarAntareNa zabdopalambho jAyate, tasyA eva ca karNazaSkulyA upaghAtAdvAdhiryAdirvyavasthApyata iti / etadayuktameva, niraMzatayA''kAzasyaivaMvidhavibhAgasyAyogAt / naca parikalpitA avayavavibhAgA bhAvikavastuvibhAgasaMsAdhyAmarthakriyAmAropavazAtsaMpAdayitumIzate / nahi jalamanala ityupacaryamANaM jvalati dahati vA / atha matamAkAzasya(syaika ?) deza iti saMyogasyA'vyApyavRttitvamu(tvAdu ?)cyata iti / etadapi pratyuktameva / kiMca-ghaTakarNazaSkulyAdayo'pyaminnaikavyomasaMsargitayA samAnadezA bhaveyuH / yenaiva hi vyomakhabhAvenaikaH saMyujyate tenaivApare'pIti, tatazcAmimatadezabhAvina evApare'pi ghaTAdayaH syuH, tatsaMyuktasvabhAvAkAzasaMyogitvAt , taddezAvasthitaghaTAdivat / ataeva zabdAnAmapyekadezatvaM bhavet , tatazca dUrAsannataradezabhedAvasthA'tipratItA yeyaM padArthAnAM keSAMcitsA virodhinI tyAdityevamAdayo doSA bahavaH prasarpanti // 628 // kAladiksAdhanayorapi sAmAnyena siddhasAdhyatA vizeSeNAnvayAsiddhihetoH pratijJAyAzcAnumAnabAdheti darzayati-viziSTetyAdi / / viziSTasamayodbhUtamanaskAranivandhanam / parAparAdivijJAnaM na kAlAna dizazca tat // 629 // niraMzaikakhabhAvatvAtpaurvAparyAyasambhavaH / tayoH saMbandhibhedAcedevaM to niSphalau nanu // 630 // viziSTasamayaH-pau paryAvinotpaneSvevArtheSu pUrvAparAvisahevaH, paduto mana.

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plikaasmetH| 209 skAra:-AbhogaH sa nibandhanamasyeti tathoktam / ataeva netaretarAzrayadoSaH, viziTapadArthasaGketanivandhanavAdasya jJAnasyeti / ata: kAraNamAtre sAdhye siddhasAdhyatA, vizeSeNa sAdhane'numAnabAdhA, ananvayadoSazca pUrvavaditi sUcayana hetozceSTaviparItasAdhanAviruddhateti darzayati-niraMzetyAdi / tayoriti / dikAlayoH / parAparAdijJAnasya niraMzaikadikAlAkhyapadArthanibandhanatvaM sAdhayitumiSTaM, taba na sidhyati / tathAhi khAkArAnurUpaM pratyayamutpAdayan viSayo bhavati / naca niraMzasya paurvAparyAdivibhAgaH saMbhavati, yena tatkRtaM paurvAparyAdijJAnaM bhavet / ata iSTaviparItasAdhanAdviruddho hetuH / saMbandhibhedAccedityanena parasyottaramAzaGkate / atha matam-dikA. lasaMbandhino bhAvA bAhyAbhyAtmikAH pradIpazarIrAdayaH, teSAM paurvAparyAdi vidyate, tatastayorapi dikAlayoH saMbandhigatametatpaurvAparyAdi nirdizyate, tasmAna viruddhatA hetoriti bhAvaH / atrottaramAha-evaM tau niSphalau nanviti / evaM hi kalpyamAne to dikAlau niSphalau syAtAm / tatsAdhyAmimatasya kAryasya taireva saMbandhiminiSpAditatvAt / tathAhi-kAlaH pUrvAparakSaNalavanimeSakASThAkalAmuhUrtAhorAtrA'rddhamAsAdipratyayaprasavahetuH / dika pUrvottarAdivyavasthAheturiSyate / ayaM ca bhedaH saphalastayorna svAtmani vidyate / bhedeSu punarastIti vyathaiva tatparikalpanA // 629 // // 630 // manaHsAdhanahetorapi sAmAnyena kAraNamAtre sAdhye siddhasAdhyateti darzayaticakSurAdItyAdi / cakSurAyatiriktaM tu mno'smaabhirpiissyte| SaNNAmanantarodbhUtapratyayo yo hi tanmanaH // 631 // nitye tu manasi prAptAH pratyayA yogpdytH| tena heturiha prokto bhavatISTavighAtakRt // 632 // vizeSeNa tu nityaikamanassAdhane'nanvayaH pratijJAyA anumAnabAdhA viruddhatA ca hetordarzayati-nitye vityAdi / iSTavighAtakRditi / cakSurAdivyatiriktAnityakAraNasApekSatvasAdhanAt , anyathA nityakAraNatve satyavikalakAraNatvAtkramotpattirvirUdhyeta cetasAm / / 631 // 632 // tAmeva ca viruddhatAM hetopahAsapUrvakaM dRDhIkurvanAha-saugatetyAdi / .. 17

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tttvsngkhH| saugatAparanirdiSTamanaHsaMsiyasiddhaye / sAkAramanyathA''vRttaM manye sUtramidaM kRtam // 633 // iti drvypdaarthpriikssaa|| etadevaM manye saugatatIrthikayorabhISTasya manasaH siddhyasiddhyarthamidaM "yugapat zA. nAnutpattirmanaso liGga"miti sUtram / ekasminpakSe'kAraprazleSAditi samudAyArthaH / avayavArthastUcyate / saugatAzcApare ca tIthikAstairnirdiSTe ca te manasI ceti viprahaH / tayoryathAkrama saMsiddhyasiddhI saMsiddhisahitA vA'siddhiH, tadartha tanimittam / kathaM punarekaM sUtra viruddhamarthadvayaM gamayatItyAha-sAkAramityAdi / sahAkAreNa vartata iti| parakIyamano'siddhyarthamaliGgamiti prazliSTAkAro nirdezaH / saugatamanassiddhaye'nyathA bhavati-anakAramityarthaH / sAkAratvAnakAratve kathamekasya siddhyata ityAha-AvRttamiti / AvRttistatra nyAyyeti yAvat // 633 // iti drvypdaarthpriikssaa|| guNAdInAM niSedhamAha-dravyANAmityAdi / dravyANAM pratiSedhena sarva eva tdaashritaaH| guNakarmAdayo'pAstA bhavantyeva tathA matAH // 634 // guNakarmAdayo vizeSaparyantA dravyANAM pratiSedhAdevApAstAH, tadAzritatvAdeSAm / AzrayAbhAve cAzritAnAM paratatratayA'vasthAnupapatteH / tathA matA iti / tathA sAkSAtpAramparyeNa vA dravyAzritatveneSTAH / tathAhi-guNakarmaNI sAkSAdeva dravyAzritavenAbhISTe / tathA ca sUtram / "davyAzrayyaguNavAnsaMyogavibhAgeSvakAraNamanapekSa" iti guNalakSaNam / "ekadravyamaguNaM saMyogavibhAgeSvanapekSaM kAraNa"miti karmalakSapam / ekadravyamiti / ekadravyAzritamityarthaH / guNAstu kecidanekadravyavartino bhavanti, yathA-saMyogavibhAgAdayaH / sAmAnyavizeSAzca kecidravyavRttaya eva, yathA -pRthivItvAdayaH / guNatvakarmatvAdayazca dravyasaMbaddhaguNakarmapadArthavRttayaH, mahAsAmAnyaM tu sacAkhyaM dravyAdipadArthatrayavRtti / tasmAdravye pratiSiddhe satyayamenaiva gugAdayo'pi niSiddhA bhavantIti / pariziSTapadArthaparIkSAphalaM dravyaparIkSAyAmeva samAsamiti darzitaM bhavati // 634 // . samakAvapratiSedhastarhi pRSagAramanya iti cedAha-kakaletyAdi /

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pnnikaasmetH| ka kasya samavAyaca sNvndhinyphstite| vizeSapratiSedho'yaM tathApi punarucyate // 15 // pacapadArthavRttirUpo hi samavAyo varNyate / dravyAdau ca saMbandhini pacaprakArespahasite ka kasya samavAyo naiva kasyacitkacidityarthaH / sarveSAmAzrayAzritAnAM pratiSiddhatvAt tatra guNAnAM tAvavizeSapratiSedha ucyate // 635 // tatra "rUparasagandhasparzAH saGkhyAparimANAni pRthaktvasaMyogavibhAgau paratvAparatve buddhayaH sukhaduHkhe icchAdveSau prayatnazca guNA" iti sUtram / cazabdAdgurutvadvatvamehasaMskAradharmAdharmazabdAzca parigRhyante / tatra rUpaM cakSurmAyaM pRthivyudakajvalanavRtti / raso rasanendriyaprAyaH pRthavyudakavRttiH / gandho prANaprAyaH pRthivIvRttiH / sparzastvagindriyaprAyaH kSityudakajvalanavAyuvRttiH / eSAM caturNAmAdyAnAM rUpAdInAM pratiSedhamAha-dravye mhtiityaadi| dravye mahati nIlAdireka eva yadISyate / randhrAlokena tadvyaktI vyaktidRSTizca nAsya kim // 636 // mahatyeva hi dravye samavetAnAmupalabdhilakSaNaprAptatvamato mahatIsAha / tatra pa dravye yadhekamevAnavayavaM nIlAdi caturvidhamiSyate, tadA sUkSmeNA'pi kudhikAdivivaravartinA pradIpAdyAlokena tvapavarakAdisthitapRthutaraghaTAdidravyasamavetasya nIlAdirUpasyAmivyaktau satyAM sakalasyaiva yAvadravyavartino rUpAderamivyaktirupalabdhizca prApnoti niravayavatvAt / na kasyAvayavAH santi, yenaikadezAmivyaktirbhavet / randhAlokenetyupalakSaNam / bhuva ekadeze jalena gandhasyAmivyaktau pradezAntarepyamivyaktyupalabbhyoH prasanaH / jvAlAderAmraphalAdezcaikadezasya spRSTAvAkhAdne ca tadravyasamavAyinastAvataH sparzasya rasasya copalabdhiH syAt // 636 // yAdetadbhavata eva sakalasya nIlAderupalabdhyamivyaktI ityAha-na cetyAdi / na ca dezavibhAgena sthito niilaadirissyte| vyajyate yastadA tena tasya bhedo'NuzastataH // 637 // tadeti / tasminkAle / teneti / randhAlokena / tasyeti / nIlAdeH / aNuzaH khamede'nIkriyamANe pRthivyAdiparamANudravyavadaNuparimANayogitvena guNavattvAivyarUpavaiva sAtU , na guNatvam / evambhUtAnAM cANuzo mimAnAM guNa iti saMjJAkaraNena

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212 tsvsnggrhH| nAmi vivAdaH / na cANutve'pyAzritatvAdguNatvaM yuktam / sadasatorAzrayAnupapatteratiprasaGgApa / tayA savayavidravyamavayavadravyAzritamiti tadapi guNaH svAditi bhAvaH // 637 // tatraikAdinyavahAraheturekatvAdilakSaNA sayA, sA punarekadravyA pAnekadravyA ca, tatraikasAyaikadravyA / anekadravyA tu dvitvAdisaGkhyA / tatraikadravyAyAH salilAdiparamANvAdigatarUpAdInAmiva nityatvaniSpattayo boddhavyAH / anekadravyAyAstu-ekatvebhyo'nekaviSayabuddhisahitebhyo niSpattirapekSAbuddhivinAzAdvinAzaH kacidAzrayavinAzAditi / iyaM ca dvividhA'pi saGkhyA kila pratyakSata eva siddhA / vizeSabuDhezva nimittAntarApekSatvAdanumAnatopIti paro manyate / tatrAsyAH pratiSedhamAha-atadpetyAdi / atdruuppraavRttgjaadivytirekinnii| na saGkhyA bhAsate jJAne dRzyeSTA naiva sAsti tat // 638 // yeSu hi samuccayAdivyAvRtteSu gajAdiSu saMjJA nivezitA na tadvyatirekeNopalabdhilakSaNaprAptA saGkhyA khyAtAstIti sA zazaviSANavadasadvyavahAraviSayA / tathAhyasau dRzyatveneSTA / tathA ca sUtram-"saGkhyAparimANAni pRthaktvaM saMyogavibhAgau paratvAparatve karma ca rUpisamavAyAcAkSuSANI"ti // 638 // nacApi vizeSabuddhitaH saGkhyAsiddhiriti darzayamAha icchAracitetyAdi / icchAracitasaGketamanaskArAnvayaM khidm| ghaTeSvekAdivijJAnaM jJAnAdAviva vartate // 639 // adravyatvAnna saGkhyA'sti teSu kaacidvibhedinii| tajjJAnaM naiva yuktaM tu bhAktamaskhalitatvataH // 640 // yathA hokaM jJAnaM ve jJAne ityAdau saGkhyAmantareNApyekAdibuddhirbhavatyevaM ghaTAdiSvapyasahAyAdiSu padArthejveka ityAdiH khecchayA yaH saGketo vihitastatra yo manaskAra AbhogastadanvayamekAdijJAnaM bhaviSyatItyanaikAntikametat / nahi teSu jJAnAdiSu sabhA'sti, eSAmadravyatvAt / saGkhyAyAzca guNatvena dravyAzritatvAt / atha mataM gauNamidaM veSu, jJAnamekamivaikaM, sAdharmya cAtrAsahAyatvAdi (tatrAha ?) tajjJAnamiti / naiva tajjJAnaM bhAkaM yuktamaskhaladgatitvAdasya pratyayasya / nahi yathA bAhIko gauriti

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ptrikaasmetH| 213 skhalati pratyayaH, gauriva gaurnatu gaureva sAnAdhabhAvAditi, na tathAyaM skhalati, e. kamivaikaM zAnAdi natvekameveti / kiM tarhi yAdRzI ghaTAdiSvaskhalitA buddhirbhavati vAdazI jhAnAdiSvapi // 639 // 640 // * sAdetana sAdRzyApekSametajjJAnamupavarNyate / kintu yatteSAmAzrayabhUtaM dravyaM tadtaikatvAdikAdekArthasamavAyitvAdetadguNakarmasamavAyAdiSvekAdijJAnaM bhavatIti tadetadAzaGkayannAha tdrvyetyaadi| tdrvysmvetaacedektvaatpriklpyte| gunnaadissvekvijnyaanmekaarthsmvaaytH|| 641 // atrottrmaah-astunaametyaadi| astunAmaivamekatra jJAne vyApti(nyAdi)matistu kam / eteSvapekSate hetuM SaTpadArthAdikeSu vA // 642 // ekArthasamavAyAdegINo'yaM pratyayo bhavan / tathA ca skhalito yasmAnmANave'nalabuddhivat // 643 // yadi hi tadvyasamavetAdekatvAderetajjJAnaM tadA'stu nAmaikatra jJAne sukhAdau caikAtmadravyasamavAyinyekamekamiti jJAnam / dve trINi catvAri jJAnAnItyAdijJAnasya tu ko hetuH, nahi tatraikAtmagataM dvitvAdyasti / yazcaitaducyate SaTpadArthAH, sukhaduHkhe, icchAdveSau, paJcavidhaM karma, sAmAnyaM dvividhaM paramaparaM ca, eko bhAvaH, ekaH samavAya iti, tatra ko hetuH / nahi tatraikArthasamavAyinI saGkhyAsti, tasmAdanyApinItvAdiyamapi kalpanA na yuktA / kiM caikArthasamavAyo'nyo vA svamatiparikalpito heturucyate / tathA'pyekArthasamavAyAderayaM bhavanpratyayo gauNaH syAdvastvantarAbhAvAt / tatastu skhalitaH syAdyathA mANavake'nalapratyayastatpravRttinimittAbhAvAt, nacaivaM bhavati tasmAtpUrvoktadoSAnivRttireva / / 642 // 643 // gajAdItyAdinA'viddhakarNoktaM saGkhyAsiddhaye pramANamAzaGkate / __ gajAdipratyayebhyazca vailkssnnyaatprsaadhyte| . sayAbuddhistadanyotthA nIlavastrAdibuddhivat // 644 // samAha-saGkhyApratyayo gajatujaspandanAdivyatiriktanivandhano gajAdipratyayavikSaNatvAnIlapaTapratyayavaditi / tadanyottheti / tasmAdgajaturagassandanAderanyastadnyatata utyAnaM yasyA iti vigrahaH // 644 //

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214 tattvasaGgrahaH / icchetyAdinA prtividhtte| icchAracitasaGketamanaskArAzupAyataH / tatreSTasiddhirbuddhyAdau mayatenaiva vA bhavet // 145 // gajAdivyatiriktasya saGketamanaskArAderAntarasya nimittatveneSTatvAtsiddhasAdhyataiva / Adizabdena saGketasmaraNAdipariprahaH / atha saGketAbhogAdivyatiriktapadArthanibandhanaM sAdhayitumabhipretaM tadAnaikAntikateti prasaGgodbhAvanavyAjena darzayati-bukhyAdau saGkhyaitenaiva vA bhavediti / etenaiva-tatpratyayavilakSaNatvAdityanena / ekA buddhi buddhI paJca karmANItyAdAvapi saGkhyA bhavet-prApnoti / tatrApyekAdibuddhestatpratyayavilakSaNatvAt na ca bhavati, tasmAdanaikAntika iti bhAvaH // 645 // kiMca yA'nekadravyA dvitvAdisaGkhyA tasyA ye'yamekatvebhyo'nekabuddhisahitebhyo niSpattirvarNyate bhavadbhiH sA nirnibandhaneti darzayati-buddhyapekSA cetyAdi / buddhyapekSA ca saGkhyAyA niSpattiryadi varNyate / saGkettAbhogamAtreNa tadbuddhiH kiM na saMmatA // 646 // mAtragrahaNamekatvadvitvAditatsAmAnyatatsambandhajJAnavyavacchedArtham / tadbuddhiriti / soyeSu dve trINi catvArItyAdikA buddhiH saGketAbhogamAtreNa kiM na saMmatA / evaM ghadRSTasAmarthyasya hetutvaM na kalpitaM syAdanyathA hi hetUnAmanavasthA bhavet / tathAhapekSA buddhisadbhAve tadgatAnvayavyatirekAnuvidhAnAtsaiva kalpayituM yuktA / anyathA hi harItakI prApya devatA virecayantItyapi kalpanIyaM bhavet / nApi samupayAdivyAvRttapadArthavyatirekeNopalabdhilakSaNaprAptA'mimatA dvitvAdayo dRzyante saMgacchante vA, e. kasyAnekasminvRtteH pratiSiddhatvAt / sAmAnyasamavAyayozca niSetsyamAnatvAditi bhAvaH // 646 // mahadityAdinA parimANapratiSedhamAha mahaddIrghAdibhedena parimANaM yaducyate / - tadapyarthe tathA rUpabhedAdeva na kiM matam // 647 // parimANavyavahArakAraNaM parimANaM tabaturvidhaM mahadaNu dIrgha ikhamiti / vatra mahadviviSaM nityamanityaM ca / nityamAkAzakAladigAtmamuH paramamahattvaM / anisaM tryaNukAdidravyeSu / tathA'Nvapi dvividhaM niyamanilaM ca / nityaM paramANu manaH suparima

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plikaasmetH| 215 NDalalakSaNam / anityaM vyaNuka eva / kuvalAmalabilvAdiSu ca mahatvapi tatprakarSAbhAvamapekSya bhAktoyaM vyavahAraH / yAdRzaM hyAmalake mahatparimANaM na tAdRzaM kuvala iti / evamanyatrApi yojyam / atra tryaNukAdiSu vartamAnayomahattvadIrghatvayoryaNuke cANutvAikhatvayoH ko vizeSaH? / ucyate / tatrAsti mahattvadIrghatvayoH parasparato vizeSaH / mahatsu dIrghamAnIyatAM dIryeSu ca mahadAnIyatAmiti vyavahArabhedadarzanAt / aNutvahaskhatvayostu vizeSastadarzinAM yoginAM pratyakSa ityeSA pareSAM prakriyA / etacca mahadAdi rUpAdibhyo'rthAntaratvena siddhaM tatpratyayavilakSaNabuddhiprAhyatvAtsukhAdivaditi paro manyate / tatra yadi tAvadrUpAdiviSayendriyabuddhivilakSaNapratyakSapratyayagrAhyatvAditi hetvartho'bhipretastadA hetorasiddhatA / nahi tathAtathA'vasthitarUpAdipadArthavyatirekeNa mahadAdiparimANamindriyabuddhau pratibhAsamAnamupalakSyate / atha-aNu mahadAdIyevaM yA vikalpikA buddhiH sA tatpratyayavilakSaNA buddhiramipretA / evamapyanaikAntikatA hetorvipakSe bAdhakapramANAbhAvAt / nAsyAH paramArthataH kiMcidapi grAhyamasti sAmijalpatvAt / kevalaM teSveva rUpAdiSvekadizukhAdipravRtteSu dRSTeSu tadvilakSaNebhyo rUpAdibhyo bhedapratipAdanAya kRtasamayAnurodhAnmahadityadhyavasyantI jAyata iti nAto vastvantarasiddhiH / ataeva cA'syA na rUpAdivyatiriktamavaseyamastItyasiddhatA'pi hetoH / pratijJAyAzca pratyakSabAdhA, pratyakSatveneSTasya mahadAde rUpatvAdivyatirekeNAnupalambhAt / tasmAttadapi parimANamarthe rUpAdAvekadizukhAdipravRtte tasyArthasyAtathodbhUtAdvedamAzritya kiM na tAdAtmyeneSTam / evaM hyadRSTAyuktapadArthakalpanA na kRtA syAdityevakAreNa darzayati / tathA kadiGmukhapravRtte bhUyasi rUpAdike dRSTe spRSTe vA dIrghamiti vyavaharanti / tadapekSayA cAlpIyasi samutpanne haskhamiti / evaM mahadAdiSvapi yojyam / rUpAdiniSedhavaJcaikAnekavikalpAbhyAM mahadAdiniSedho vAcyaH / / 647 // api ca sAdhyAbhAve'pi hetovRttidarzanAdanaikAntikatA sphuTatareti darzayannAhadIpetyAdi / dIrghA prAsAdamAleti mahatI vedyate ythaa| nahi tatra yathArUpaM parimANaM prakalpitam // 648 // ekAryasamavAyena tathA ceddhypdishyte| ...... na mahattvaM na deyaM ca dhAmakhasti vivakSitam // 649 //

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216 tattvasaGgrahaH / tathA satyapi bhavatparikalpite mahattvAdau prAsAdamAlAdiSu mahadAdipratyayaprasUtiranubhUyate / nacetyaM zakyaM vaktum / yatraiva prAsAdAdiSu mAlAkhyo guNaH samavetastatra mahattvAdikamapi, tenaikArthasamavAyabalAttathA mahatItyevaM tanmAlAdi vyapadizyata iti / tadetadapi svasamayaviruddhamiti darzayannAhana mahattvamityAdi / dhAmasthiti / prAsAdeSu / vivakSitamiti / krozArdhakrozAdi parimANam // 648 // 649 // kasmAnAstItyAha-prAsAdazceSyata iti / prAsAdaceSyate yogo guNaH so'parimANavAn / na tasyAstyaparA mAlA nopacArasya caashryH|| 650 // tathAhi-bhavadbhiH prAsAdaH saMyogAtmako guNa iSyate nAvayavidravyaM vijAtIyadravyAnArambhAt / sa ca guNaH parimANavAna bhavati nirguNA guNA iti samayAt / tatazca guNAnAM prAsAdAdInAM mAlAkhyasyAparasya guNasyAbhAvAtprAsAdamAletyetadeva na syAt / kuto mahatI ikhetyAdi bhaviSyati / tathAhi-mAlA samAkhabhAveSTA, saGkhyA ca guNatvAdravyamevAzritA na guNam / yadA'pyavayavisvabhAvA mAleSyate tathApi dravyasya dravyamevAzrayo na guNa iti na mAlAyAH prAsAdAzrayatvaM yuktam / atha jA. tikhabhAvA mAlA'GgIkriyate / evamapi jAtessarvAtmanA pratyAzrayaparisamAptatvAdeko'pi prAsAdo mAletyucyeta vRkSavat / yathoktam-"geho yadyapi saMyogastanmAlA kintu tadbhavet / jAtizcedreha eko'pi mAletyucyeta vRkSavat // " iti / ekA dIrghA mahatItyAdivyapadezAnupapattizca tadavasyaiva mAlAyAm , tadAzraye ca prAsAdAdAvekatvAdiguNAbhAvAt / kASThAdiSu ca vivakSitadairdhyAcasadbhAvAt / bahISu ca prAsAdamAlAsu mAlAmAletyanugAmI vyapadezo na syAt / jAterajAtitaH / yadAha-"mAlA bahutve tacchandaH kathaM jAterajAtitaH" iti / ata upacArasyAzrayaH parigraho yadvA''zrayo'dhiSThAnaM na yuktamityarthaH / nacApyayaM skhalanatirmAlAdiSu mahattvAdipratyayaH / tasmAnaupacAriko yuktaH / nahi mukhyapratyayAviziSTo gauNo yukto'tiprasaGgAt / yadAha-mAlAdau ca mahattvAdiriSTo yazcaupacArikaH / mukhyAviziSTavijJAnaprAsatvAnopacArikaH // " iti // 650 // tatra idamasmAtpRthagiti yAzAt saMyuktamapi dravyamapodriyate, tadapoddhArakAraNaM pRthaktvaM nAma, saba ghaTAdibhyo'rthAntaraM tatpratyayavilakSaNabuddhiprAzatvAditi pUrvavatsa

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plikaasmetH| 217 rasyAmiprAyaH / tadatrApi parimANavadasiddhatvamanaikAntikatvaM ca hetoriti hRdi kRtvAha -apoddhAretyAdi / apoddhAravyavahRtiH pRthaktvAcA tu kalpyate / kAraNAtsA vibhinnAtmabhAvaniSThA na ki matA // 651 // . tathAhyatrApi rUpAdibhyo vivekena nAparamarthAntaraM pRthaktvaM nAma pratyakSabuddhau pratibhAsata iti na siddhamasya tatpratyayavilakSaNabuddhigrAhyatvam / ata eva ca tasyopala. bdhilakSaNaprAptatvenAbhimatasyAnupalambhAdasattvameva / na cApi pRthagiti vikalpapratyayavazAttasya siddhiH / ta eva hi rUpAdayo bhAvAH svasvabhAvasthiteH sarvabhAvAnAM sajAtIyavijAtIyavyAvRttAtmatayA'pekSyamANAH pRthagiti vyavahAranibandhanaM bhaviSyantIti nAto vastvantarasiddhiH / tasmAdyeyamapoddhAravyavahRtiH-vyavahAraH pRthaktvAkAraNAdvarNyate sA kimiti samAnAsamAnajAtIyavibhinnasvabhAvabhAvaniSThA na mtaa| taniSTheva yukteti bhAvaH / etenAnaikAntikatvaM hetordarzitam / vibhinna AtmA svabhAvo yeSAM te tathoktAH / te ca te bhAvAzca, teSu niSThA-parisamAptiryasyA iti vigrahaH // 651 // sAdhyavipakSe'pi hetovRttidRzyeteti darzayannAha-parasparavibhinnA hItyAdi / parasparavibhinnA hi yathA buddhisukhAdayaH / pRthagvAcyAstadaGgaM ca vinA'nyena tathA'pare // 652 // nahi sukhAdiSu guNeSu pRthaktvaM guNo'sti, nirguNatvAdguNAnAm / atha ca parasparavyAvRttAtmatayA te pRthagiti vAcyA bhavanti / tasyAzcApoddhAravyavahRteraGga nimittatAM pratipadyante / tathA'pare'pi ghaTAdayo dravyAmimatA vinA'nyena-khavyatiriktena pRthaktvanAmnA guNena bhaviSyantIti / nacApi teSu bhAkto'yaM pratyayo mukhyapratyayAviziSTatvAditi bhAvaH / yadvA-apoddhAravyavahRtiM vibhinnAtmapadArthanibandhanAM darzayapratijJAyA anumAnabAdhAmAha-parassaretyAdi / prayogaH--ye parasparalyAvRttAtmAnaste na svavyatiriktapRthaktvasamAzrayAH, yathA sukhAdayaH / parasparalyAvRttAtmAnazca ghaTAdaya iti khabhAvahetuH / ekasyAnekavRttyasambhavaH, samavAyastha niSetsyamAnatvAtsambandhAnupapattiH, sukhAdiSu tavyavahArAbhAvaprasaGgazca bAdhakaM pramANam / / 652 // .. tatra saMyogavibhAgayordUSaNArthamAha-yAvityAdi / 28

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218 tttvsnggrh| yo saMyogavibhAgau ca dravyeSu niyatau praiH| saMyuktAdidhiyo hetU kalpitI tAvanarthako // 653 // yathAkramaM dravyeSu saMyuktavibhaktapratyayahetU aprAptaprAptAnAM prAptyaprAptisvabhAvAvanyataromayakarmajau ca saMyogavibhAgajau ca saMyogavibhAgAviti paraprakriyA / etaca prakri. yAmAtrameva / natvanayorvastusattvasiddhau kiMcana pramANamastItyato'narthakAvetau kalpitau paraiH / prayogaH yasya na kiMcitsAdhakaM pramANamasti na tatprekSAvatAM sadvyavahAravipayo yathA vandhyAsutAdi, nAsti ca saMyogavibhAgayoH sAdhakaM pramANaM pareSAmiti vyApakAnupalabdheH // 653 // bIjodaketyAdinodyotakaramatopadarzanAddhetorasiddhatAmAzaGkate bIjodakarathivyAdi sarvadA kAryakArakam / prasaktaM nirvizeSatvAtsaMyogAsaMbhavena tu // 654 // kSetrabIjajalAdIni sApekSANIti gamyate / svakAryakaraNAnnityaM daNDacakrodakAdivat // 655 // yastairapekSyate bhAvaH sa saMyogo bhaviSyati / savizeSaNabhAvAca bhinna eveti gamyate // 656 // saMyukta Aharetyukte saMyogaM prekSate yyoH| tadanyaparihAreNa te evAharati khayam // 657 // sa yAha / yadi saMyogo nArthAntaraM bhavettadA kSetrabIjAdayo nirviziSTatvAtsarvadevAhurAdi kuryuH, na caivam / tasmAtsarvadA kAryAnArambhA kSetrAdInyaGkarAdikAryotpattI kAryAntarasApekSANi, yathA mRtpiNDadaNDasalilasUtrAdayo ghaTAdikaraNe kumbhakArAvisApekSAH / yo'sAvapekSyaH sa saMyoga iti siddham / kiMca yo'sau saMyogo dravyayoH sa vizeSaNabhAvena pratIyamAnatvAttato'rthAntaratvena pratyakSata eva siddhaH / tathAhikazcitkenacitsaMyukte dravye Aharetyukte yayoreva dravyayoH saMyogamupalabhate / ta evAharati na dravyamAtram , anyathA yatkicidAharet / etaca sarva viparyayAdvibhAgasAdhane'pi yojyam / / 654 // 655 // 656 // 657 // nirantaramidaM vastu sAntaraM cedamityayam / . puddhibhedazca kenaiSa vidyate tau ca cediha // 658 //

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paJjikAsametaH / 219 api cAviziSTe'pi nirantaramidaM vastu sAntaramidamiti buddhibhedaH kathaM yujyate, yadyetau saMyogavibhAgAviha vastunyarthAntarabhUtau na syAtAM nahi vizeSapratyayo vastuvizeSamantareNa saMbhavI bhavitumarhati sarvadA sarvatra bhAvaprasaGgAt // 658 // , yA ceyaM sAntare buddhirnairantaryAvasAyinI / nirantare'pi yA cAnyA mithyAbuddhiriyaM dvidhA // 659 // mithyAbuddhizca sarvaiva pradhAnArthAnukAriNI / pradhAnaM ceha vaktavyaM taduktau tau ca siddhyataH / / 660 / / kiMca yeyaM dUratarAvasthite'pi dhavakhadirAdau vidUradezavarttinaH puMso nirantarAvasAyinI buddhirudayamAsAdayati, yA ceyamISattaruzikharAvalagne balAkAdau nirantare'pi sAntaratvamivAvasyantI jAyate'nyA, seyaM dvividhA'pya tasmiMstathArUpeNa pravRttatvAnmithyAbuddhiH, na ca midhyAdhIrmukhya padArthAnubhavamantareNa kvacidupajAyate / nAnanubhUtagodarzanasya gavayapadArthadarzanAgaurayamiti vibhramo bhavati / tasmAdavazyaM kazcimukhyaH padArtho'syA vibhramadhiyo nibandhanamabhidhAnIyaH / tasyAbhidhAne ca tau saMyogavibhAgau sidhyataH / nahi tadvyatirekeNAnyadasyA buddhernibandhanamupapAdayituM zakyate 1 / / 659 / / 660 // kuNDalIti matizreyaM kinnimittopajAyate / narakuNDalabhAvAnno sarvadA tatprasaGgataH // 661 // anyatra dRSTabhAvasya niSedho'nyatra yujyate / saMyogazca bhavedRSTaH sa kathaM pratiSidhyate / / 662 / / caitro'kuNDala ityevaM tasmAdastyeva vAstavaH / yanniSedhavidhAnAdi vibhAgena pravarttate // 663 // apica kuNDalI devadatta iti matiriyamupajAyamAnA kiMnibandhanopajAyata iti vacanIyam / naca puruSakuNDalabhAvamAtrabhAvinI bhavitumarhati / sarvadA tatra devadattakuNDalayostasyAH sadbhAvaprasaGgAt / kiMca yadeva kenacitkvacidupalabdhasattvaM tasyaivAnyatra vidhipratiSedhamukhena lokavyavahArapravRttirdRSTA / yadi bhavatA saMyogo na kadAcidupalabdhastatkathamasya caitro'kuNDalaH kuNDalI cetyevaMvibhAgena vyavahAro bhavet / tathAsatra caitro'kuNDalItyanena na kuNDalaM pratiSidhyate tasya dezakAlabhedena sattvAdhyA

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220 tttvshH| sitamUrteH pratiSedhumazakyatvAt , nApi caitrasya, tattulyayogakSematvAt , tasmAkSetrasya kuNDalasaMyogaH pratiSidhyate / tathA caitraH kuNDalItyanenApi vidhivAkyena caitrakuNDalayornAnyatarasya vidhAnaM tayoH siddhatvAt / pArizeSyAtsaMyogasyaivApratItasya vidheAyate / tasmAdastyeva saMyogAdirvAstavo yadvazAtraH kuNDalI na bhavatItyAdiniSedhavi- dhAnAdi pravibhaktameva pratIyate / Adizabdena vizeSaNatvenopAdAnamityAdi pUrvoktapariprahaH // 661 // 662 // 663 // ucyata ityAdinA prtividhtte| ucyate kSaNikatvena nAvizeSA jalAdayaH / sattve'pyavyavadhAnAdi te'pekSante dazAntaram // 664 // yaduktamavizeSAdvIjAdayaH sadaiva kArya kuryuriti, tasyAviziSTatvaM bIjAdInAmasiddham , kSaNabhaGgitayA sarvabhAvAnAM viziSTAvasthAnAmeva janakatvAt / yacoktaM kSetrabIjAdItyAdi, tatrApi sAmAnyena sApekSatvamAtre sAdhye siddhasAdhyateti darzayatisattve'pItyAdi / iSyanta evAsmAbhiravyavadhAnAdyavasthAntarasApekSA bIjAdayo'GkarAdikAryanirvartanasamarthA vidyamAnatve'pIti siddhasAdhyatA / tatrAvidyamAnA vyavadhAnAdayo yatra dezAntare'vasthAvizeSe tattathoktam / Adizabdena virodhipratyayapratighAtAdiparigrahaH / yatrAvasthAntare vyavadhAnaM dUradezAvasthAnaM virodhinA pratihatirityAdikAryosattipratibandhakaM nAstItyarthaH / avasthAyAzca svabhAvAvyatirekAnArthAntarabhUtasaMyogasiddhiH / atha bhavadamimatasaMyogAkhyapadArthAntarasApekSatvaM sAdhayitumiSTaM tadA tathAvidhena dharmeNa hetoranvayAsiddheranaikAntikatA, dRSTAntasya ca sAdhyavikalateti bhAvaH // 664 // syAdetatkathamidamavagamyate'vasthAntaravizeSasApekSAH kSityAdayo'GkurAdikAryaprasavahetavo na punararthAntarabhUtasaMyogasApekSA yena sAmAnyena sApekSatvamAne sAdhye siddhasAdhyatA bhavedbhavata ityAzayAha-saMyogamAtretyAdi / saMyogamAtrasApekSA yadi tu syurjlaadyH| yogAnantarameva syAtkAryametena vA bhavet // 665 // yadi hi saMyogamAtrasApekSAH syustadA prathamopanipAta eva kSityAdibhyo'GkarAdikAryodayaprasaGgaH pazcAdvaduvikalakAraNatvAt / atha prathamopanipAte na bhavati pazcA

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ptrikaasmetH| 221 dapyanutpaciprasaGgaH / pUrvavadajanakAvasthAyAM vikalakAraNatAyA nirviziSTatvAt / naca kSityAdInAmanupakAriNi saMyoge'pekSA yuktimatI, atiprasaGgAt / nacApi saMyogAnAM kAdAcitkatvaM yuktaM tatkAraNAnAM kSityAdInAM nityaM sannihitatvAt / atha tatrApi saM. goge janye kSityAdInAM karmAdisApekSatvamiSyate / na / tatrApi tulyaparyanuyogatvAt / tathAhi-tadapi karma kasmAnna janayatIti paryanuyoge kiM vaktavyaM syAt / tatkAraNanodanAbhAvAditi cet , tasyApi kasmAdabhAva iti nityakAraNAbhyupagame sarvatra tulyaH paryanuyogaH / yasya tu sarvamevAnityaM vastu tasyAnAditvAddhetuparamparAyAH sarva. bhAvAnAM sakRdutpattiprasaGgo na bhavati / pUrvapUrvakAraNapratibaddhatvAduttareSAm / teSAM ca sarveSAM yugapatkAraNavaikalyenAsannidhAnAt / tasmAdbhavata eva darzane'GkarAdikAryaprasavahetutvaM kSityAdInAM sarvadA prasajyata iti na saMyogArthAntarasApekSAH kSityAdaya iti siddham // 665 // yaJcoktaM savizeSaNabhAvAcetyAdi, tatrAha-prAptAvasthetyAdi / prAptAvasthAvizeSe hi nairantaryeNa jaatitH| ye pazyatyAharatyeSa vastunI te tathAvidhe // 666 // nahi saMyuktapadArthAntarabhUtaH saMyogaH pratipatturdarzanapathamavatarati, yena taddarzanA(ta)dviziSTe dravye Aharati / kiM tarhi prAgbhAvinI ye sAntarajAtAvasthe tato viziSTe ye nirantarotpanne vastunI te eva saMyuktazabdavAcye, avasthAvizeSe prasAdhitatvAtsaMyogazabdasya / tena yatra tathAvidhe vastunI saMyogazabdaviSayabhAvApanne pazyati, te evAharati nAnye, na hi zabdenAbodhite'rthe zabdAtpravartate prekSAvAn // 666 // yaJcoktaM nirantaramityAdi, tatrAha-vicchinnamityAdi / vicchinnamanyathA caiva jAtameti nimittatAm / sAntarAnantarajJAne gehavindhyahimAdrivat // 667 // vastvantarameva tathotpadyamAnaM buddhibhedanibandhanamato'naikAntikametaditi samudAyArthaH / tatra vicchinnaM yajjAtaM vastu tatsAntarabuddhenimittatAmetIti saMbandhaH / anyathA ceti / avicchinnam , yajAtamiti saMbandhaH / gehavindhyahimAdrivaditi / anayoreva yathAyogamudAharaNam / na jhavicchedenotpannayoH svayaM saMyogAtmanorgehayoraparaH saMyogo nirantarabuddhernibandhanamasti paramate'pi, nApi vicchedenotpannayosta

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222 yoreva vibhAgaH sAntarapratyayanimittamasti, nirguNatvAdguNAnAmityuktametat / nahi himavindhyayorapi vibhAgaH sAntarabuddherheturasti / prAptipUrvikA prAptirvibhAga iti samayAt / / 667 // tantvasaGgrahaH / yathoktaM yA ceyaM sAntare buddhirityAdi, tatrAha --- mithyetyAdi / mithyAbuddhirna sarvaiva pradhAnArthAnusAriNI / sAdharmyanirapekSApi kAcidantarupaplavAt / / 668 / / anyatra gatacittasya dvicandrAdimatiryathA / avicchinnAdijAtaM vA pradhAnamiha vidyate // 669 // sarvA mithyAbuddhiH sAdharmyagrahaNAdupajAyata ityasiddhametat / kasyAzcitsAdharmyamanapekSyApIndriyavaiguNyamAtreNotpattidarzanAt / yathA'nyatragatavikalpacetaso'pi puro'vasthitaika candrA vipatya ( dipratyaya ? ) mAtreNa timiropapAditendriyavaiguNyAcandradvayAkArAnusyUtA vizadatarapravibhAsinI kalpanAkalaGkAnaGkitaiva dhIrupajAyate / anyatra gatacittasyetyanena nirvikalpatvaM dvicandradhiyo darzayati / nahi nirvikalpacetasi sAdharmyagrahaNamasti / tasya pUrvAparadRSTapadArthaikatvAdhyavasAyAtmakatvena pUrvAnubhUtArthA'bhijalpAtmakatvAt / athavA bhavatu nAma pUrvasyA mithyAbuddheH pradhAnArthAnusAritvaM tathApi neSTasiddhirbhavata iti darzayati -- avicchinnAdijAtaM vetyAdi / AdigrahaNena. vi - cchinnajAtaM vastu gRhyate / tadeva hi vastu vicchinnamavicchinnaM copajAyamAnamatajjAtIyaparihAreNa pravRtyarthaM prathamataraM vinivezitavibhaktAdyabhidhAnatayA mukhyamastIti neSTasiddhirbhavataH // 668 // 669 // yaduktaM kuNDalIti matizzreyamityAdi, tatrAha - kuNDalItyAdi / kuNDalIti matiyaM jAtAvasthAvizeSayoH / caitrakuNDalayoreva saMyoga iva jAyate // 670 // yathaiva hi saMyogakSetrakuNDalayorviziSTAvasthAprAptau satyAmupajAyate, nahi sarvadA, tadvadiyamapi kuNDalIti matiravasthAvizeSanibandhanA bhavantI kimiti sarvadA bhavet / jAtosvasthAvizeSo yayozcaitrakuNDalayoste tathokte // 670 // yatroktamanyatra dRSTabhAvasyetyAdi, tatrAha - so'vasthAtizaya ityAdi / so'vasthAtizayastAdRgdRSTo'nyatra niSidhyate / caitre kuNDala ityAdau na saMyogastvadRSTitaH / / 671 //

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plikaasmetH| 223 yavasthAvizeSanibandhaneyaM matirupavarNitA tasyopalabdhilakSaNaprAptasyAnyasyAmavasthAyAmanupalambhe sati pratiSedho vidhIyate, na tu bhavatparikalpitasya saMyogasya, tasya saMyogipadArthavivekena kacidapi buddhAvapratimAsanAt / tasmAnnAsiddhatA hetoH||671|| *. syAdetat-yadi nAma sAdhakaM pramANaM saMyoga prati na jAtamasmAkaM, bhavatAM tu kiM bAdhakaM pramANamityAha-na parAbhimatAdityAdi / na parAbhimatAdyogAjAyate yuktavastudhIH / yuktabuddhitayA yadvatmAsAdAdiSu yuktdhiiH|| 672 // anekavastusadbhAve jaaymaantyaa'thvaa| vibhaktAnekatantvAdiviSayA iva buddhayaH // 673 // vibhAge'pi yathAyogaM vAcyametatpramAdvayam / ekasyAnekavRttizca na yukteti pravAdhakam // 674 // prayogaH-yA saMyuktabuddhiH sA bhavatparikalpitasaMyogAnAspadavastuvizeSamAtrabhAvinI, yathA saMyuktau prAsAdAvityAdau, saMyuktabuddhizceyaM caitraH kuNDalItyAdAviti svabhAvahetuH / athavA-yA'nekavastusannipAte satyupajAyate, sA bhavatparikalpitasaMyogarahitAnekavastuviSayamAtrabhAvinI, yathA praviralAvasthitAnekatantuviSayAH pratyayAtathA ceyaM saMyuktadhIriti svabhAvahetuH / yuktadhIriti / saMyuktabuddhirityarthaH / etadeva pramANadvayaM vibhAgapratiSedhe vAcyam / vibhaktabuddhitvAdanekapadArthAsannidhAnAyattodayatvAvA parAmimatavibhAgarahitapadArthavizeSamAtranibandhanA meSAdiSu vibhAgabuddhiH, yathA dUratarAvasthitameSadvayaviSayA vindhyahimavadviSayA vA dhIriti / atha kimatra sAdhyaviparyaye hetorbAdhakaM pramANaM yena hetorvipakSe pracArAzaGkA nivarttata ityAha-ekasyetyAdi / yathaikaspAnekatra vRttirna yuktA tathA "taddhyekavRttibhAjaiva rUpeNe"tyAdinA'vayaviniSedhe pratAnitamiti neha punaH pratAyate // 672 // 673 // 674 // parasvAparatvayordUSaNamAha-parAparetyAdi / parAparAbhidhAnAdinimittaM yacca kalpyate / paratvamaparatvaM ca dikAlAvadhikaM na tat // 675 // yathA nIlAdirUpANi krmbhaavvyvsthiteH| anyopAdhiviveke'pi tathocyante tathA'pare // 676 //

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224 tttvsnggrhH| idaM paramidamaparamiti yato'midhAnapratyayau bhavatastatparatvamaparatvaM ca yathAkrama parAparAmidhyAnanimittaM siddham / Adizabdena pratyayo gRhyate / prayogaH-yeyaM paramaparamiti saMvitsA ghaTAdivyatiriktArthAntaranibandhanA, tatpratyayavilakSaNatvAtsukhAdibuddhivaditi / tathA khekasyAM dizi sthitayoH piNDayoH paramaparamiti buddhipravRtti , tAvadiyaM dinibandhanA / nApi kAlanibandhanA, ekasminnapi pravarttamAne kAle vartamAnayoraniyatadigdezasaMyuktayoryuvasthavirayovibhAgena parAparabuddhipravRttestadavizeSe'pi vizeSAditi bhAvaH / nacAnyadasyA buddhernibandhanamabhidhAtuM pAryate / tasmAdyannibandhaneyaM tatparatvamaparatvamiti siddham / dikAlAvadhikaM na taditi / dikAlapradezasaMyukta. sanikRSTaviprakRSTapadArthAvadhikaM na bhavatItyarthaH / dikAlazabdAbhyAMdyupacArAdikAlapradezasaMyuktayornirdezaH / tathA hyetatparatvamaparatvaM ca dvividhamapi dikRtaM kAlakRtaM ceti varNitaM pareNa / tatra dikRtasyaivamutpattiH / ekasyAM dizyavasthitayoH piNDayorekasya draSTuH saMnikRSTamavadhiM kRtvaitasmAdviprakRSTo'yamiti paratvAdhAre buddhirutpadyate, tatastAmapekSya pareNa dikpradezena saMyogAtparatvamupajAyate / viprakRSTaM cAvadhiM kRtvaitasmAtsannikRSTo'yamityaparatvAdhAre buddhirutpadyate, tAmapekSyApareNa dikpradezena saMyogAda- : paratvasyotpattiH / kAlakRtayostvayamutpattikramaH / tathAhi-vartamAnakAlayoraniyatadigdezasaMyuktayoryuvasthavirayormadhye yasya valIpalitarUDhazmazrutAdinA'numitamAdityodayAstamayAnAM bahutvaM tatraikasya draSTuyuvAnamavadhiM kRtvA viprakRSTA buddhirutpadyate tAmapekSya pareNa kAlapradezena saMyogAtparatvasyotpattiH / sthaviraM cAvadhiM kRtvA yasyArUDhazmazrutAdinA'numitamAdityodayAstamayAnAmalpatvaM, tatra yUni sannikRSTabuddhirutpadyate, tAmapekSyApareNa kAlapradezena saMyogAdaparasyotpattiriti / tadetatparatvAparatvasAdhanamanaikAntikaM sAdhyavipakSe'pi hetovRtteriti darzayati-yathA nIlAdirUpANItyAdi / bhAva utpAdastatsahitA vyavasthitiH, krameNa bhAvavyavasthitiriti vigrahaH / etaduktaM bhavati-yathA nIlAdipu krameNotpAdAtkAlopAdheH krameNa vyavasthA, na guNopAdheH, paraM nIlamaparaM nIlamiti parAparavyapadezo bhavatyasatyapi paratvAparatvalakSaNe guNe, nirguNatvAdguNAnAM, tathA ghaTAdiSvapi kiM neSyate / etenaitadarzayati / yadyarthAntaranimittatvamAtramiha sAdhayitumiSTaM tadA'naikAntikatA hetoH, sAdhyaviparyaye'pi tasya vRttaH / atha nityabhUtadikAlapadArthahetuko yo guNavizeSastanibandhanatvamasyA buddhaH sAdhayitumiSTaM sadA dRSTAntAbhAvaH / pratijJAyAzcAnumAnabAdhA / tathAhi zakyamidaM kartu, yA parApara

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225 pnyjikaasmetH| buddhiH sA paraparikalpitaguNarahitArthamAtrakRtakramotpAdavyavasthAnibandhanA, parAparabuddhitvAt , yathA rUpAdiSu parAparabuddhiH, parAparabuddhizceyaM ghaTAdigviti svbhaavhetuH| nIlAdiSvekArthasamavAyAdupacariteyaM paratvAdibuddhirato'naikAntikatA hetoH, pAraMparyeNa DIlAdiSvapi paratvAdenimittabhAvopagamAtsAdhya vikalatA ca dRSTAntasyeti cenna / prativihitametadaskhaladgatitvAnnaupacArikatvaM yuktamiti / svAzraye'pi tayorupala. dhyabhAvAca na tadbalena pratyayo yuktaH / tatkuto rUpAdipu tannibandhano bhaviSyati / sukhAdiSu vA pUrvottarakAlabhAviSu kiM kalpyeta, nahi tatraikArthasamavAyo'sti / apica dikAlayoH pUrva pratiSiddhatvenAbhAvAttaddhetukayorapi paratvAparatvayorabhAva iti kutastannimittatvAzaGkA / yena hetoranaikAntikatA bhavet / nacApi dikAlayorbhavataH pra. dezAH santi, yatsaMyogAdapekSAbuddhisahitAtparatvAderutpattiH syAt , tayorekAtmatayA niravayavatvAt / na copacarito'vayavabhedo'rthakriyAnurodhI yuktaH, vastusvabhAvapratibaddhatvAttasyAH, upacaritasyAcAlIkatvAditi nAnaikAntikatA / parakIyasya ca hetoH pUrvavadasiddhatvaM vAcyam // 675 // 676 // saGkhyetyAdinA parakIyaM prastutasaGkhyAdiguNapadArthasAdhanamAzaGkate / saGkhyAyogAdayaH sarve na drvyaavytirekinnH| tadvyavacchedakatvena daNDAdiriva cenmatam // 677 // teSAM saMvRtisattvena varNanAdiSTasAdhanam / tattvAnyatvena nirvAcyaM naiva saMvRtisadyataH // 678 // sarva evAmI yathoktAH saGkhyAdayo guNA na dravyAdavyatirekiNastasya dravyasya teSAM vyavacchedahetutvAt , yo hi yadyavacchedako nAsau tadavyatirekI, yathA daNDAdidevadattasyeti / tadatra dravyAdavyatirekitvaniSedhamAtre sAdhye siddhasAdhyatA doSaH pratijJAyAH / saMvRtisatAM sarveSAmavastutayA tattvAnyatvAbhyAmavAcyatayA'bhISTatvAt // 677 // 678 // athetyAdinAnAviddhakarNasyottaramAzaGkate / athAnirvacanIyatvaM smuuhaadenissidhyte| yamAniyatadharmatvaM rUpazandarasAdivat // 679 // sahAha-samUhasantAnAvasthAvizeSAstattvAnyatvAbhyAmavacanIyA na bhavanti pratiniyatadharmayogitvAdUparasAdivaditi // 679 //

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226 tsvshhH| tadetaniHsvabhAvatayetyAdinA pratividhatte / nikhabhAvatayA tasya tattvato'mbarapadmavat / na siddhA niyatA dharmAH kalpanAropitAstu te // 680 // tathaivoktAvanekAnto viyatpadmAdibhiryataH / abhedo vyatirekazca vastunyeva vyavasthitaH // 681 // yadi hi pAramArthikaniyatadharmatvaM heturiSTastadA hetorasiddhatA / nahi bauddhaM pratisantAnAdInAM saMvRtisatAM pAramArthikaniyatadharmayogitvaM siddham / atha sAmAnyena hetustadA viyatpadmAdInAmapyabhAvatvAmUrttatvAdayaH kalpitA niyatadharmAH sanyevetyanaikAntikatA hetoH / tathaivoktAviti / sAmAnyena vikalpitAnupAkhyavRttidharmaparityAgenoktau satyAmityarthaH / itazcAnaikAntikatvamasya hetoH / yasmAdabhedo'nanyatvaM, vyatireko'nyatvam , etau vastunyeva vyavasthitau, nAnyatra / santAnAdayazca prajJaptisattvenAvastusantastatkathameSAM vastunaH sakAzAdbhedAbhedau siddhyataH / tadevaM prathame pra. yoge saGkhyAdInAM dravyAdavyatirekapratiSedhamAtre sAdhye siddhasAdhyateti pratipAditam // 680 // 681 // saGkhyAdevyato'nyatvamevaM cetpratipAdyate / AzrayAsiddhatA hetoH saGkhyAdInAmasiddhitaH // 682 // athApi syAnnAvyatirekapratiSedhamAtraM sAdhyate, kiM tarhi ? dvau pratiSedhau vidhimeva gamayata iti pratiSedhadvayena dravyAdvyatirekitvameva sAdhyata iti / tadetatsaGkhyAderityAdinA''zayAzrayAsiddhatetyAdinA pratiSedhati-evamiti / na dravyAvyatirekiNaH / kiM tarhi ? vyatirekiNa ityarthaH // 682 // tadeva saGkhyAderAzrayasyAsiddhatvaM darzayati-samuccayAdItyAdinA / samuccayAdibhinnaM tu dravyameva tathocyate / kharUpAdeva bhedazca vyAhataH sAdhito bhavet // 683 // tathocyata iti / eko dvau bahava ityevamAdiH / syAdetat-dravyAtmakasyApi sataH sayAderbhedaH prasAdhyata ityAha-svarUpAdevetyAdi / nahi vastunaH svarUpAr3hedo'sti, tasya niHsvabhAvatvaprasaGgAt / vyAhata iti / parasparaviruddhaH / bhedAbhedayoH parasparaparihArasthitalakSaNatayA yugapadekatra viruddhatvAt / evaM tAvatparatvAntA guNAH

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plikaasmetH| 225 pratiSiddhAH / buvAdayastu prayatnAntA AtmAzritatvena tadguNA iSTAH / te cAtmaniSedhAdeva niSiddhA draSTavyAH / nacaiSAmAtmA''zrayo yuktaH, tathAhi-utpattihetutayA thAmISAmAtmA''zrayo bhavesthitihetutayA vA / na tAvadutpattihetutayA, sarvadevAvikalakAraNatayA sukhAdInAmutpattiprasaGgAt / na ca parairanAdheyAtizayasya sahakArivyapekSA kAcidastIti zatazazcarcitametat / na cApi nityasya kAryotpAdanasAmarthyamasti, tasya kramayogapadyAbhyAM vyAptatvAt / nityasya ca kramayogapadyAbhyAmarthakriyAvirodhasya pratipAditatvAt / nApi sthitihetutayA yuktaH, sthiteH sthAturavyatiricyamAnarUpatvAt / taddhetutve sthAtRhetutvamevoktaM syAt / taccAnantarameva niSiddham / tasya ca sthAtuH pariniSThitAtmasvarUpatvAnna kazciddhetuH saMbhavati / tanya tatrAkiMcitkaratvAn / vyatireke'pi sthiteH sthAtustena na kiMcitkRtamarthAntarabhUtAyAH sthiteH karaNAta / tatazAkiMcitkaraH kathaM tasyAzrayo bhavena / nApi tatsambandhinyAH sthite: karaNAttasyAyamupakArako yuktastatsambandhitvAsiddheH / na cApi sthiti prati hetutvaM yuktam / nityasya kacidapi sAmarthyAnupapatterityuktam / kiMcAsau sthApyamAno bhAvaH svayamasthirakhabhAvo vA bhavet , sthirasvabhAvo vA / yadyasthirarUpastatkathaM pareNa sthApayituM zakyeta / tatsvabhAvahAniprasaGgAt / atha sthirasvabhAvastathApi sthApako'kiMcitkara eva, khayameva tatsvabhAvatayA tasya sthitisiddheH| kiMca-ye tAvanmU" bhAvAsteSAmadhogamanapratibandhakatvena bhavenAmAzrayakalpanA, ye punaramI sukhAdayasteSAmamUrttatayA nAdhogamanamastIti kiMkuNisteSAmAzrayo bhavet / sadasatozca nirAzaMsata(yA)nupAkhyatvena cAzrayaNAnupapattiriti / evaM sukhAdInAmanyeSAM ca yathAyogamAzritatvAsiddherna guNo nAmAstIti bhAvaH / kiMca buddhirjJAnasvabhAvA'GgIkRtA paraiH / yathoktam- "budvirupalabdhinimityanarthAntara"miti / tasyAzcaivaMrUpAyA api na svasaMviditarUpamiSTaM paraiH / kintu buddhyantaragamyatvameva / tathAbhUtAyAzca rUpAdivatsvato'siddherbuddhitvamevAyuktamiti pratipAdayiSyati // 683 // sukhaduHkhecchAdveSaprayatnAnAmapyajJAnarUpatvamiSTam / tadapi pramANalakSaNaparIkSAyAM niSetsyate / gurutvadvatvasnehAnAM tu rUpAdivatpratiSedho vidheya ityevamAlocyaiSAM pratiSedhamakRtvA saMskArapratiSedhamAha-vegAkhya ityAdi / vegAkhyo bhAvanAsaMjJaH sthitsthaapklkssnnH| saMskArakhividhaH prokto nAsau saMgacchate'khilaH // 684 //

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tasvasaGkahaH / kSaNikatvAtpadArthAnAM na kAcidvidyate kriyaa| patpravandhasya hetuH syAtsaMskAro vegasaMjJakaH // 685 // vividhaH saMskAro vego bhAvanA sthitasthApakazceti / tatra vegAkhyaH pRthivyaptejo / bAghumanastu paJcasu mUrtimatsu dravyeSu prayatnAbhighAtavizeSApekSAtkarmaNo jAyate / sa pa niyatadikkriyAprabandhahetuH, sparzavavyasaMyogavirodhI / tathAhi-zarA prayabhavizeSajanitakarmavizeSahetuka eva / yadvazAdantarAlazirasyApatanaM bhavatyataevAsau niyatAdikriyAkAryonnIyamAnasadbhAvatayA siddhaH / zAkhAdau tu loSTAbhighAtajanitakamajaH / bhAvanAsaMjJastvAtmaguNaH / yo'sau jJAnajo jJAnahetuzcocyate, sa ca dRSTazrutAnubhUteSu smRtipratyabhijJAnakAryonItasattvatayA siddhaH / sthitasthApakastu mUrtimadravyaguNaH, yo hi ghanAvayavasanivezaviziSTaM kAlAntarAvasthAyinaM svamAzrayaM prayabenAnyathAkRtaM pUrvavadyathAvasthitaM sthApayati / yathA cirakAlasaMveSTitasya tAlapatrAdeH prasAryAvamuktasya punastathaivAvasthAnam / dhanuHzAkhAzRGgadantAdiSu vastrAdiSu ca bhumAvartiteSu tasya kArya latyata eva / akhila iti / trividho'pi / tatra vegAlyasya karmasambandhAkhyaM kAryamasiddham / azeSapadArthajAtavyApinaH kSaNabhaGgasya prasAdhitatvAt / tatazca svabhAvapratilambhAdUrdhva sarvabhAvAnAmasattvAnna kAcitkriyA'sti, yasyAH kriyAyAH prabandhasya heturasau bhavet / atha svopAdAnadezaparihAreNa pratIyamAno bhAvAnAmutpAda eva kriyAprabandho'bhipretastathA'pyanekAntikatvam , yataH pUrvakA eva hetupratyayA bhAvAnAM tathA tathotpadyamAnAnAM tathAvidhAtmabhUtakriyAprabandhato'numIyante, na yathoktaH saMskAraH / tena saha kacidapyanvayAsiddheH / kiMca yadi tathAvidhasaMskArabalAdapatanamiSvAdInAM syAttadA na kadAcidapi te pateyuH, sarvatra pAtapratibandhahetorvegasyAvasthitatvAt / tatazcAviziSTAkAzadezaprasarpiNo vizikhasyAkasmAdyadetatpatanamupalabhyate tatkathamupapadyate / naca mUrttimatAM satAM vAyvAdInAM saMyogATupahatazatitvAdvegasya vinAzAtpatanamiti zakyaM vaktuma , arvAgeva patanaprasaGgAt , sarvatraiva vAyusaMyogastadvirodhI vidyata eva / athApi syAdAgekAntabalIyastvAdvegasya virodhinamapi vAyusaMyogaM pratividhyAsau vego nayati dezAntaramiSumiti / yadyevaM parasmAkena tasyAbalIyastvaM yena sudUramapi dezaM taM na nayet / dRzyate hi sarvatrAviziSTavAyusaMyogavatyAkAzavale prasarpato'pi zarasyAntarAle patanam / naca vegasya pazcAda

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paJjikAsametaH / nyatvaM zakyaM vaktum, anyathotpattikAraNAbhAvAt / sarvatraiva hi tatsamavAyikAraNamiSvAdi nirviziSTameva / naca karmAkhyaM kAraNaM pacAdviziSyata iti yuktamabhidhAtum, 1 tasyApi tulyaparyanuyogatvAt / anyatve'pi vA pazcAdvegasya pUrvakasya vinAzakAraNAmAvAntAdavasthyamevetyapAta eva syAccharasya / naca vAyusaMyogastasya vinAzakAraNamarvAgeva patanaprasaGgAdityuktametat, sarvatra vAyoravizeSeNa tatsaMyogasyApyaviziSTatvAditi yatkiMcidetat // 684 / / 685 / / bhAvanAkhyasya dUSaNamAha - bhAvanAkhyastvityAdi / 229 bhAvanAkhyastu saMskArazcetaso vAsanAtmakaH / yukto nAtmaguNazcedaM yujyate tannirAkRteH // 686 // yadi hi smRtyAdikAryataH sAmAnyena bhAvanAmAtraM tadA siddhasAdhyatA / tathAhi - pUrvAnubhavAhitasAmarthyalakSaNA cetasaH svAtmabhUtA bhAvanA smRtyAdiheturiSyata eva / yasyA vAsaneti prasiddhiH / athAtmaguNasvabhAvA bhAvanA sAdhayitumiSTA, tadA kacidapi tathAvidhayA saha smRtyAdInAmanvayAsiddheranaikAntikatA hetoH / pratijJA - yAzcAnumAnabAdhA / AtmanastadAdhArasya pUrva nirAkRtatvenAsattvAttasyA apyasattvasiddhiH / prayogaH- ye yadAzritAste tasyAbhAve sati nAvasthitimanuvate, yathA citraM kuDyAdyabhAve, AzritazcAtmAnaM saMskAraH paramateneti vyApakaviruddhopalabdherna ceSTAsiddhiH / tasyAtmanaH pUrva nirAkRtatvAt / tasmAcetaso vAsanAtmaka eva yuktaH saMskAro nAtmaguNa iti pramANaphalametat / ekasya pramANasiddhatvAdaparasya viparyayAditi bhAvaH // 686 // tRtIyasyApi dUSaNamAha -- sthitetyAdi / sthitasthApakarUpastu na yuktaH kSaNabhaGgataH / sthitArthAsambhavAdbhAve tAdrUpyAdeva saMsthitiH // 687 // tathAhi -- yamasau padArtha sthitaM sthApayati kadAcidasau svayamasthirasvabhAva eva, - yadvA sthirasvabhAva eveti pakSadvayam / yadyasthirasvabhAvastadA tasya kSaNAdUrdhvamabhAvAt kasyAsau sthApako bhavet / atha dvitIyaH pakSastadA bhAve - satve, sthitAnAmarthAnAM tAdrUpyAdeva - apracyutasthitarUpatvAt sthitiriti kimakiMcitkareNa sthApakena pari " kalpiteneti pUrvavaddUSaNaM vAcyam / / 687 / /

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230 tttvsngkhH| __ athApi syAtkSaNikatve'pi sarvabhAvAnAmekakSaNAvasthitau prabandhena cAnuvRttau tasma sAmarthyamucyata ityatrApyAha-kSaNaM tvekamityAdi / kSaNaM vekamavasthAnaM khahetoreva jaatitH| pUrvapUrvaprabhAvAca prabandhanAnuvartanam // 688 // svahetoreva niSpadyamAnA ekakSaNasthAyinaH sidhyanti / tathAyAtmapratilambhalakSaNevAmISAM sthitirucyate, natu pratilabdhAtmasattAkAnAmuttarakAlamAtmarUpasandhAraNalakSaNA, svayaM calAtmana uttarakAlamavasthAnAbhAvAt / avasthAne vA kadAcidapyanivRttiprasaGgaH pUrvavat / pazcAdapyaviziSTatvAt , atatvabhAvaprasaGgAcca / pUrvapUrvakAraNasAmarthyakRtazcottarottarakAryaprasava iti prabandhe'pi na saMskArasya sAmarthya sidhyati // 688 // akSaNikasya tarhi sthApako'sau bhvtvityaah-naanythetyaadi| nAnyathodayavAneSa kasyAsau sthaapksttH|. nacAsya dRSTaM hetutvaM saMskAro'nyo'pi vA bhavet // 18 / utpannasyaiva ceSTo'yaM vastrAdeH sthApako guNaH / guNasaMskAranAmaivaM sarvathApi na saMbhavI // 690 // yo gakSaNikastasyAnyathAtvAsambhavAtsvata eva sthitiriti kiM kurvANastasyAsau sthApako bhavatItyuktametat / athApi syAta-mAbhUdasau sthApakaH, kintu kSaNasyaivotpAdako bhavatItyAha-nacAsyetyAdi / pramANAdhInA hi prameyasya tattvavyavasthitiH, na cAsya prasiddhakAraNavyatirekeNa vakhAdiSu pratyakSAnupalambhAbhyAM cakSurAdivadvA kAryavyatirekato dRSTaM-nizcitaM hetutvam , yena tadvyavahAraH syAt / athAdRSTasAmarthyasyApi hetutvaM kalpyate, tadA saMskAraH, anyo'pi vA-zukabakAdirutpatteheturbhavet / kalpanIya iti zeSaH / na hyadRSTazaktitvena kazcidvizeSo'sti, yenaikasminneva saMskArAtmanyaparinizcitasAmarthe kalpanAparitoSo bhavatAM syAt / nacApyayamutpAdaheturiSTo bhavadbhiH, api tUtpannasya sato vastrAderuttarakAlaM sthApako guNa iSyate / tatra cAkiMcikaratvamasyeti pUrvamupavarNitam / abhyupagamya tUtpattihetutvaM dUSaNamidamamihitam / kadAcitkazcitkhasamayasImAnamapyatipatyaivaM kalpayediti bhAvaH / guNasaMskAranAme tyAdinA pUrvamupasaMharati // 689 // 690 //

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plikaasmetH| dharmAdharmalakSaNaguNadUSaNamAha-mana ityAdi / manoyogAtmanAM pUrva vistareNa nivandhanAt / paroktalakSaNopetaM nAdRSTamupapadyate // 691 // gunnpdaarthpriikssaa| kartRphaladAyyAtmaguNa AtmamanaHsaMyogajaH svakAryavirodhyadRSTam / taca dvividha dharmAdharmabhedAt / tatra dharmaH kartuH priyahitamokSahetuH / adharmastvapriyAhitapratyavAyaheturiti paroktAdRSTalakSaNam / tadetadAtmano manasastadyogasya ca tatkAraNatvenAmimatasya pUrva niSiddhatvAtkAraNAbhAvAdevAsaditi siddham / zabdastvAkAzaguNatayA'bhISTaH sa prAgeva nirasto'kramAdyApatita ityAdineti na punarasya dUSaNamucyate // 691 // / iti gunnpdaarthpriikssaa| karmapadArthadUSaNArthamAha-kSaNetyAdi / kSaNakSayiSu bhAveSu krmaatkssepaacsmbhvi| jAtadeze cyutereva tadanyaprAptyasambhavAt // 692 // utkSepaNamapakSepaNamAkuJcanaM prasAraNaM gamanamiti karmANIti sUtram / tatrotkSepaNamUrdhvAdha:pradezAbhyAM saMyogavibhAgakAraNaM yatkarmotpadyate / yathA-zarIrAvayave tatsaMbaddhe vA mUrtimati dravye loSTAdAvUrdhva digbhAgopAdhimirAkAzapradezAthaiH saMyogakAraNamadhodigbhAgAvacchinnaizca vibhAgakAraNaM prayatnAdivazAyatkarmopajAyate tadutkSepaNamu. cyate / etadviparItaM saMyogavibhAgakAraNaM karmAvakSepaNaM / majudravyasya kuTilatvaheturAkuJcanam , yathoktam-Rjuno bAhAdidravyasya ye'prAvayavA aGgulyAdayasteSAM svasaMyogimirAkAzAcaivibhAge sati mUlapradezaizcAMzAdimiH saMyoge sati yena karmaNA'vayavI bAhrAdilakSaNaH kuTilaH samutpadyate tadAkucanamiti / etadviparyayeNa tu saMyogavibhAgotpattI yena karmaNA'vayavI RjuH saMpadyate tatprasAraNam / yadaniyatadipradezairghaTAdimiH saMyogavibhAgakAraNaM tadgamanam / utkSepaNAdikaM catuHprakAraM karma niyatadigdezairAkAzairAzAdibhiH saMyogavibhAgakAraNam / gamanaM tu-aniyatadigbhiH sarvatodikaH pradezaiH saMyogavibhAgau karoti / ata eva pazcaiva karmANi saMbhavanti / bhramaNaspandanarecanAdInAM gamana evAntarbhAvAt / etaca paMcavidhamapi karma mUrtimadravyavRttisaMyogavibhAgakAryonItasattvatayA siddham / sarvasyaiva saMyogavibhAgavizeSaH

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232 tavasaGgrahaH / 1 sAdhAraNaM kAryamataH kAryataH siddhirasya / tathA pratyakSato'pi / yathoktam - " saGkhyA - parimANAni pRthaktvaM saMyogavibhAgau paratvAparatve karma ca rUpisamavAyAzcAkSuSANI" ti / tadeSA saGkSepAtparaprakriyoktA / tadatra saMyogavibhAgayoH pUrvaM niSiddhatvAtkAryamasiddham / atha nairantaryeNotpAdA dimAtralakSaNau saMyogavibhAgau tatkAryatayA 4 hetutvenocyate, evamapyanaikAntikatA hetoH / tathAvidhena karmaNA tayoH kvacidapyanvayAsiddheH / sAdhyaviparyayeNa ca hetorvyAptarviruddhatA'pi / kAraNamAtrAsi ca sAdhye 1 siddhasAdhyatA, vAyvAdInAM tathAvidhasaMyogavibhAgakAraNatvenAbhISTatvAt / vizeSe ca sAdhye pratijJAyA apyanumAnabAdhA / tathAhi -- kriyAsamAvezo bhavanpadArthasya kSaNikasya vA ('kSaNikasya vA) / na tAvatkSaNikasya, tasya janmadeza eva cyuteH --nAzAddezAntaraprAtyasaMbhavAt / prayogaH- yo yatra deze cyavate na sa taduttarakAlaM tadnyadezamApnoti, yathA pradIpAdiH / janmadeza eva cyavante ca sarve bhAvA vivakSitA iti vyApakaviruddhopalabdhiH // 692 // 1 nAnaikAntikatA hetoriti darzayannAha -- janmetyAdi / janmAtiriktakAlaM hi kriyAkAlaM pare jaguH / iSTAzutaranAzeSu dIpAdiSvapi vastuSu // 693 // iSTa Azutaro vinAzo yeSAM te tathA / pradIpAderapi hi zIghratara kAlavinAzitayA'bhISTasyApi janmottarakAlabhAvinyeva kriyA, SaTkSaNasthAyitvenAsyAkSaNikatvAt // 693 // kathamityAha - tathAhItyAdi / tathAhi kAraNA''zleSaH sAmAnyasyAbhivyaJjanam / khAvayave tataH karma vibhAgastadanantaram || 694 // saMyogasya vinAzazca tato dravyasya saMkSayaH / paTTakSaNasthAyitaiveSTA dIpAdAvapi vastuni / / 695 / / tathAhi ----svakAraNasaMbandhakAlastAvatprathamaM bhavati / tataH pazcAtsvasAmAnyAmivyaktikAlastato'vayavakarmakAlastadanantaramavayavavibhAgakAlastataH svArambhakAvayavasaMyogabinAzastato dravyavinAza iti SaTkSaNasthAyitaiva dIpAderapi vastuno'bhISTA / ataH kSaNikasya kasyacidgatimataH padArthasyAbhAvAtsarveSAmeva kriyAvatAM janmottarakAlabhAvinyena kriyA / nApyasiddhatA hetoranyasya kSaNikatvAyogAt // 694 // 695 //

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- ptrikaasmetH| athApi syAcadi nAma kSaNikatA bhAvAnAmasmAmiriSyate / tathApyamISAM janma kAlabhAvinyeka kriyA kasmAna bhavatItyAha-pazcimetyAdi / pazcimAgrimadezAbhyAM vizleSA''zleSasaMbhave / gantA'paro vA sarvazca karmAdhAraH prakalpitaH // 696 // yo janaH kSaNamadhyAste naiva jAtu calAtmakaH / tasyANvantaramAtre'pi dezasaMkrAntyasambhavaH // 697 // yasya hi pAzcAttyadezavizleSaH saMbhavati, purovartinA dezenA''zleSaH sa gantA bhavatyaparo vA prasAraNAdyAdhAraH, natvanyo yathA''kAzAdi / nacaikakSaNamAtrabhAvina iyAnparilambo'sti, yena pUrvadezaparihArapUrvakamaparadezamAkrAmet / sattAkAla evAstamayavazIkRtatvAdaparyApto dezAntaramAkramitum / tasmAjanmakAlabhAvinyapi kriyA na yuktA / nApi pUrvottarayoH koTayostadAnIM tasyAnupAkhyatvAt / ato yaH kSaNamapi nAste tasyA''stAM tAvadvidUrataradezAntarAvakramaNa(NA ?)sambhavaH / apitu paramANumAtrapradezasaMkramaNamapi nAstIti kutaH kSaNikasya kriyA // 696 // 697 // nApyakSaNikasyeti darzayati sthairye vityAdi / sthairye tu vastunaH sarve durghaTA gmnaadyH| sutarAmeva sarvAsu dazAkhasyAvizeSataH // 698 // ekalpaM hi sadA vastvakSaNikamucyate, tasya sutarAmeva kriyAsamAvezo na saMbhavati, AkAzavatsarvadA nirviziSTatvAt / prayogaH yatsarvadA nirviziSTaM na tasya kriyA saMbhavati, yathA''kAzasya, nirviziSTaM cAkSaNikAbhimataM sarvadA vastviti vyApakaviruddhopalabdhiH // 698 // sAdetacadi nAmAviziSTamakSaNikaM vastu, tathApi prakRtyaiva tassa ganAvirUpatvA. kriyAvattvaM bhaviSyatItyato'naikAntikatA hetorityAzayAha-yadItyAdi / yadi gannAdirUpaM tatprakRtyA gmnaadyH| sadA syuH kSaNamapyevaM nAvatiSTheta nizcalam // 699 // yasmAdgatyAcasattve'pi prAmuvantyasya te dhruvam / atyatapUrNarUpatvAdgatyAzudayakAlavat // 700 // yadi samI devadacAdayaH kSaNikatvenAmimatAH prakRtyA gamanotkSepaNAdiyoginatadA

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234 tattvasaGgrahaH / na kadAcidapi nizcalamavatiSTheram, sarbadA ganAdirUpatvAt / tatazcAsya devadattAdurgatyAdimato gatyAdyasattve'pi -- nizcalAvasthAyAmapi, te gamanAdayaH prApnuvanti / ga tyAdyutpattikAla ivAtyaktapUrvarUpatvAt // 699 // 700 / / " athAganAdirUpaM tatprakRtyA'gamanAdayaH / " sadA syuH kSaNamapyekaM naiva praspandavadbhavet // 701 // yasmAdgatyAdibhAve'pi nizcalAtmakameva tat / atyaktapUrvarUpatvAnnizvalAtmakakAlavat // 702 // athaitaddoSabhayAdganAdirUpatvamasyAGgIkriyate / tathAsatyagamanAdayaH sarvadA syurekarUpatvAdAkAzavat / AdizabdAdutkSepaNAdiparigrahaH / tatazca gatyAdibhAve 'pi tasya nizcalatvameva prApnoti, aparityaktAgatyAdirUpatvAdyathA nizcalAvasthAyAm / praspandaH - karma so'smAstIti praspandavat / nizcalAtmakakAlavaditi saptamyantAdvatiH // 701 / / 702 // athApi syAt -- naivA'syaikarUpatA, kiM tarhi ? ganagantRrUpatayobhayarUpatvAdato yathoktadoSaprasaGgaH, devozcAsiddhatetyAzAha - yadi tvityAdi / yadi tu syAdgantA'yamekadA cAnyathA punaH / parasparavibhinnAtmasaMgaterbhinnatA bhavet // 703 // ekadA ceti / cakAro vibhinnakramaH, punarityasyAnantaraM draSTavyaH / punazca a myametyarthaH / evaM hi gantRtvAgantRtvAdiviruddhadharmAdhyAsAdekatvahAniprasaGgaH // 703 // ata eva tasya kSaNikatvaM siddhamiti darzayannAha -- atyantabhinnAvityAdi / atyantabhinnAvAtmAnau tAviti vyavasIyate / viruddhadharmavRttitvAcalanizcalavastuvat // 704 // tAviti / calAcalAvasthAbhAvinau / calanizcalavastuvaditi / latAparvatAdivadityarthaH // 704 // dy evaM tAvadanumAnabAdhAM pratijJAyAH pratipAdya pratyakSaNAdhAmapi pratipAdayannAha - dRzyatvetyAdi / 1 dRzyatvAbhimataM karma na vastuvyatireki ca / dRzyate sopi naivAsya sattA yuktayanupAtinI // 705 //

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pvikaasmetH| yadupalabdhilakSaNaprAptaM sannopalabhyate tatprekSAvatAmasayavahAramavatarati, yathA ka. mizcittadeze paTo'nupalabhyamAnaH, nopalabhyate ca rUpAdivastuvyatirekeNa karmeti khamAvAnupalabdhiH / nahi rUpAdetathA dezAntarAvaSTambhenotpadyamAnasya vyatirekeNa kacidindriyajJAne pratibhAsamAnamAlakSyate karma / yA ceyamutkSepaNamavakSepaNamiti jalpAnuSakSiNI dhIrupajAyate, sA sAmijalpatvAnna pratyakSaM, nacApyeSA karmapadArthAnubhavabhAvinI yuktA, rUpAdereva tathAtathotpadyamAnasya darzanAt, yathAsaGketaM teSvevAvyavasAyena vRtteH / etabAnantarameva pratipAditaM "nityAnityayorgatyAdyabhAvA"viti / ato'si. dametayaduktaM pratyakSata eva karma siddhamiti // 705 // yathoktamevArthamupasaMharabAha-asthire vetyAdi / asthire vA sthire vaivaM gatyAdInAmasambhavaH / prAktanAparadezAbhyAM vibhAgaprAtyayogataH // 706 // evamiti-anantaroktAbhyAM pratyakSAnumAnAbhyAM nirAkRtatvAt / vibhAgaprAsyayogata iti / prAktanena vibhAgAyogAt , aparadezena prAptyayogAditi yathAkrama sambandhaH // 706 // yadyevaM kathaM tarhi gativyavahAro loke bhavatItyAha-dezAntaretyAdi / dezAntaropalabdhastu nairantaryeNa janmanaH / samAnAparavastUnAM gatibhrAntiH pradIpavat // 707 // iti krmpdaarthpriikssaa| samAnAparavastUnAmiti / samAnAni ca tAnyaparANi ceti samasya tAni paka. stUni ceti viprahaH kAryaH / teSAM samAnAparavastUnAM yanairantaryeNa khopAdAnakAraNadezaparihAreNa janma-sadbhAvaH, tasya janmana upalabdheH kAraNAtsa evAyaM gacchatIti, yathA pradIpasya kenacinnIyamAnasya dezAntaraM gacchatIti buddhihetutvaM bhavati / nahi pradIpaH sa eva dezAntaramAkrAmati / tasya SaTkSaNasthAyitvenAmimatatvAt / bhAvaskhabhAva eva hi pUrvAparakoTizUnyo janmetyabhidhIyate / tena tasyopalabdhiyujyata eva / athavA janmana iti paJcamyantametat / nairantaryeNotpAdAtsamAnAparavastUnAM de. zAntaropalandheriti sambandhaH // 707 // iti krmpdaarthpriikssaa|

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mArimitAdinA-sAmAnyavizeSadUSaNamAramate / dravyAdiSu niSideSu jAtayopi niraakRtaaH| padAryatrayavRttA hi sarvAstAH parikalpitAH // 708 // jAtaya iti / sAmAnyAni / tAzca dravyaguNakarmAtmakapadArthatrayAzritatvAttamirAkaraNAdevApAstAH / nahmAzrayamantareNAzritAnAM kacidavasthitirasti, anAbhitatvaprasa. mAt / jAtigrahaNamupalakSaNam, vizeSA apyantyadravyavRttitvAdAzritA eveSTAH, ava. ste'pyaashryniraakrnnaadevaapaastaaH||708|| tathA'pi punarvizeSeNa dUSaNaM vaktukAmo'nitisvarUpasyAzakyadUSaNatvAtsAmAnyavizeSayostAvatsvarUpaM darzayabAha-tatretyAdi / tatreyaM dvividhA jAtiH prairbhyupgmyte| sAmAnyameva sattAkhyaM samasteSvanuvRttitaH // 709 // dravyatvAdi tu sAmAnyaM sdvishesso'bhidhiiyte| khAzrayeSvanuvRttasya cetaso hetubhAvataH // 710 // vijAtibhyazca sarvebhyaH khAzrayasya vizeSaNAt / vyAvRttibuddhihetutvaM teSAmeva tataH sthitam // 711 // tatra sAmAnyaM dvividhaM paramaparaM ca, paraM sattAkhyaM, tacca samasteSu triSu dravyaguNakarmaskhanuvRttipratyayasyaiva kAraNatvAtsAmAnyameva na vizeSaH / aparaM tu dravyatvakarmatvAdilakSaNaM, tacca svAzrayeSu dravyAdiSvanuvRttipratyayahetutvAtsAmAnyamityucyate, svAayasya ca vijAtIyebhyo vyAvRttipratyayahetutayA vizeSaNAtsAmAnyamapi sadvizeSa ityabhidhIyate / tathAhi-guNAdiSvadravyamaguNa ityAdikA yeyaM vyAvRttabuddhirudayamAsAdayati, tAM prati hetutvameSAmeva guNatvadravyatvAdInAM vyavasthitaM nAnyasya, na bhadramyatvAdikamaparamasti / apekSAbhedAcakasya sAmAnyavizeSabhAvo na virudhyata eveti bhAvaH / / 709 // 710 // 711 // pareSAM vizeSANAM lakSaNamAha-vizeSA evetyAdi / vizeSA eva keSitu vyAvRttereva hetvH| nityadravyasthitA ye'ntyA vizeSA iti varNitAH // 712 // keSivizeSA eveSyante, na sAmAnyAni / vyAreva-vyAvRttipratyayasyaiva hetu

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pazcikAlametaH / I tvAdityarthaH / ke punasta ityAha- nityetyAdi / tathAcoktam -- nityadravyavRttayo'ntyA vizeSA iti / nityadravyavRttaya iti / paramANvAkAzakAladigAtmamanaHsu vRtteH / paramANUnAM jagadvinAzArambhakoTibhUtatvAt, muktAtmanAM muktamanasAM ca saMsAraparyantarUpatvAdantatvam, atasteSu bhavA antyA ityucyante / teSu sphuTataramAlakSyamANatvAt / vRttistu punareSAM sarvasminneva paramANvAdau nitye dravye / ata eva nityadravyavRttayo'ntyA ityubhayorupAdAnam / tatra parasparamatyantavyAvRttabuddhihetutvAtsvAzrayamanyato vizeSayantIti vizeSA ucyante / / 712 / / kutaH punaramI siddhA ityAha-yadvalAdityAdi / yadbalAtparamANvAdau jAyante yoginAM dhiyaH / vilakSaNo'yametasmAditi pratyekamAzritAH // 713 // 110 yathA hyasmadAdInAM gavAdiSvAkRtiguNakriyAvayavasaMyoganimitto'zvAdibuddhivyAvRttaH pratyayo dRSTaH, tadyathA - gauH zukuH zIghragatiH pInakakudo mahAghaNTa iti yathAkramam, tathA'smadviziSTAnAM yoginAM nityeSu tulyAkRtiguNakriyeSu paramANuSu sukAtmamanaHsu cAnyanimittAsaMbhavAdyadbalAtpratyekaM vilakSaNo'yamiti pratyayavyAvRttirdezakAlaviprakarSadRSTe ca sa evAyamiti pratyabhijJAnaM yato bhavati, te yoginAM vizepapratyayonItasattvA antyA vizeSAH siddhAH / te ca yathAsvaM pratyekamAzrayamAzritAH yoginAM pratyakSata eva siddhAH // 713 // atha jAtayaH kathaM siddhA ityAha- pratyakSata ityAdi / pratyakSataH prasiddhAstu sattvagotvAdi jAtayaH / akSavyApArasadbhAve sadAdipratyayodayAt // 714 // yadgatAnvayavyatirekAnuvidhAyi yadbhavati tattato bhavatIti vyavasthApyate / dravyAdiSu ca sadAdipratyayaprasUtirakSagatAnvayavyatirekAvanuvidadhatI kimitIndriyajanyatAvyapadezaM nAbhruvIta, tadanyendriyajJAnavat, anyathA'tiprasaGgaH syAt // 714 // anumAnato'pi sattvamAsAM pratipAdayannAha - anumAnetyAdi / anumAnabalenApi sattvamAsAM pratIyate / vizeSapratyayo yena nimittAntarabhAvikaH // 715 / / - vizeSapratyaya iti / dravyAdiSastuvilakSaNAkAraH pratyayaH / nimittAntarabhAvikaH

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250 vasvasa -nimicAntarAdbhAva utpAdaH so'syAstIti kRtvA / prayoga:-yadvastvAkAravilakSaNo yaH sa tasyatirikanimittAntarabhAvI, yathA vanacarmakambaleSu ratAdipratyayaH, kyA cAyaM dravyAdiSu sadAdipratyaya iti svabhAvahetuM manyate paraH // 715 // enameva pramANArtha gavAdItyAdinA bhAviviktAdiracitapramANopanyAsena da. sheyti| gavAdizabdaprajJAnavizeSA gogjaadissu| samayAkRtipiNDAdivyatiriktArthahetavaH // 716 // gavAdiviSayatve hi sati tcchndbuddhitH| anyatvAttathaiSveva savatsAGkuzadhIdhvanI // 717 // zazazRGgAdivijJAnairvyabhicArAdvizeSaNam / tasvarUpAbhidhAnaM ca vaidhamryeNa nidarzanam // 718 // gavAdiSvanuvRttaM ca vijJAnaM pinnddto'nytH| vizeSakatvAnIlAdivijJAnamiva jAyate // 719 // gotattvArthAntaraM govaM bhinndhiivissyvtH| rUpasparzAdivattasyetyuktezcaiva turaGgavat // 720 // tatra bhAviviktaH prAha-vAzvamahiSavarAhamAtaGgAdiSu gavAdhamidhAnaprajJAnavizeSAH samayAkRtipiNDAdivyatiriktakharUpA'nurUpasaMsarginimittAntaranibandhanA ityavaghoSaNA / gavAdiviSayatve sati piNDAdisvarUpAmidhAnaprajJAnavyatiriktAmidhAnajJAnatvAt , teSveva gavAdiSu savatsA gaurbhArAkAnto mahiSaH sazalyo varAhaH sAzo mAtaGga ityAyamidhAnaprajJAnavizeSavat / vaidharmeNa piNDAdivarUpAmidhAnaprajJAnavizeSAH / yAni ca vAni nimittAntarANi tAni gotvAdInIti siddham / tatrAmidhAnaM -zabdaH, prajJAnaM-pratyayo jJAnamityarthaH / amidhAnaprajJAnAnyeva vizeSA iti vizeSaNasamAsaH / samaya:-saGketaH, AkRti:-saMsthAnaM, piNDo-dravyam , Adizabdena rUpAdipariprahaH, ebhyo vyatirikta kharUpaM yeSAM svAmidhAnapratyayaM pratyanurUpANAmupASitvAtsaMsargiNAM nimittAntarANAM tAni nibandhanaM yeSAmiti vigrahaH / athavA samayAdivyatiritAni ca tAni sadAdipratyayAmidhAnaM prativarUpAnurUpasaMsagANi veti vigrahaH kAryaH / zeSaM pUrvavat / avaghoSaNeti / pratikSA / zazavigaNAdi

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239 plikaasmetH| pratyayaiyamicArazalyA tatparihArArtha gavAdiviSayatve satIti vizeSaNam / piNDAdikhalpAmidhAnaprajJAnavyatirikta amidhAnaprajJAne yeSAM tadbhAvastattvamiti viprahaH / vai. dharyeNa piNDAvikharUpAmidhAnaprajJAnavizeSA iti / tatra hi piNDAdivyatiriktanimimAntaranibandhanatvAbhAve hetorapi yathoktasyAbhAvAt / udyotakarastvAha-vAdiSvanuvRtipratyayaH piNDAdinyatiriktAnimittAdbhavati, vizeSakatvAnIlAdipratyayavat / tathA goto'rthAntaraM gotvaM, minnapratyayaviSayatvAdrUpasparzAdivat , tasyeti ca vyapadezaviSayatvAdyathA caitrasyAzva iti caitrAdvyatirekeNa vyapadizyamAna iti / tadetadarzayati gavAdiSvityAdi / subodham // 716 // 717 // 718 // 719 // 720 // asAramityAdinA prtividhtte| asAraM tadidaM kArya prakriyAmAtravarNanam / na tu tajjJApakaM kizcitpramANamiha vidyate // 721 // akSavyApArasadbhAvAnnAnantarabhAvinaH / sadAdipratyayAssiDAH saGketAbhogatastu te // 722 // bahuktamakSavyApArasadbhAvAtsadAdipratyayAnAmakSAzritatvamiti / tatra yadi sAkSAdakSavyApArAntarabhAvitvAditi hetvartho'bhipretastadA heturasiddhaH, savikalpatvena saGketAbhogasmaraNAdivyavahitatvAt // 721 // 722 // na caitacchakyaM vaktum , ekamanugAminamantareNa kathaM parasparavyAvRttAtmAno bhAvAH pAramparyeNApyaminAkArapratyayanibandhanaM yujyanta ityAzaGkayAha-yathetyAdi / pathA dhAtryabhayAdInAM nAnAroganivartane / pratyekaM saha vA zaktirnAnAtve'pyupalabhyate // 723 // na teSu vidyate kiMcitsAmAnyaM tatra zaktimat / cirakSiprAdibhedena rogazAntyupalambhataH // 724 // sAmAnye'tizayaH kabinnahi kssetraadibhedtH| ekarUpatayA nityaM dhAtryAdestu sa vidyate // 725 // eSamatyantabhede'pi keciniytshktitH| tulyapratyavamarzAdehetutvaM yAnti nApare // 726 // yathA mAmalalyAdayaH parasparamatyantaviminnamUyo'pi pratyekaM samuditA bA nAnA . . .

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tattvasaGgrahaH / vidhavyAdhivyAvarttanasAmarthyAdhyAsitA bhavantyantareNApyanugAminam, nahi tatra sAmAnyameva tathAvidhAmarthakriyAM saMpAdayatIti yuktaM vaktum / yatasteSu vividhArthakriyAsaMpAdanayogyaM na sAmAnyamasti / yadi syAttadA yeyaM kacitkadAcitkAsAMciddhAtryAdInAM cirakSiprarogAdyupazamanasAmarthyopalabdhiH sA na syAt, sAmAnyasyaikarUpatvAt / naca kSetrakSIrAvasekAdisaMskAravizeSavazAdAsAditAtizayaM sAmAnyamevaitAmarthakriyAM vicitrAM sampAdayatIti yuktam / tasya nityatayA parairanAdheyavikArasya kSetrAdibhedatoSpi nAtizaya: kazcidekarUpatvAt / dhAtryAdInAM tvanityAnAM so'tizayaH kSetrAdibhedato midyata ityatasta eva rogAdyupazamanasAmarthyopetAH / tatazca tadvadevAnye'pi ghaTAdayo bhAvAH svahetupratyayebhyastathotpatteH prakRtyaivaikAkArapratyavamarzAdihetavo bhaviSyantItyadoSaH / tulyapratyavamarzAderityAdizabdena salilasaMdhAraNAdyarthakriyAsAmarthyaparigrahaH / / 723 / / 724 / / 725 / / 726 // kathaM punaH saGketAbhogAdivyavahitatvameSAM sidhyatItyAha -- kAryetyAdi / kAryamAtropayogitvavivakSAyAM ca sacchruteH / 240 samayaH kriyate teSu yadvAnyasyA yathAruci // 727 // vAhadohAdirUpeNa kArya bhedopayogini / gavAdizrutisaGketaH kriyate vyavahartRbhiH // 728 // tatsaGketamanaskArAtsadAdipratyayA ime / jAyamAnAstu lakSyante nAkSavyApRtyanantaram // 729 // nahyagRhItasamayAnAM sadAdipratyayaprasUtiranyathA saGketakaraNavaiyarthyaM syAt / tasmAdyasminnekAkAraparAmarzavyavasthitArthakriyAsAmarthya mAtrapratipAditamevAbhedaM parAmRzya saditi zrutiM vinivezayanti samayakRtaH ( tasminsadAdipratyayaH / ) yadvA'nyasyA iti / vastvityasyAH zruteH / evaM gavAdivizeSazruterapi vAhAdisAmarthyavizeSajijJAsAyAM samayaH kriyata iti yojyam / tatazca saGketottarakAlaM vyavahArakAle gavAdiSu dRSTeSvapi pUrvakRtasaGketAbhogastatastannAmasmaraNaM tataH pazcAtsadAdipratyayodaya iti sphuTataramAlakSyata eva / kacidatyabhyAsata AzutarotpAdAdamISAM kramo nAvadhAryate / mandAbhyAsAstu sphuTataramavadhArayantyeva tadityupasaMharati / tatasmAtadevaM samayAbhogAdivyavahitatvAtsAkSAdanutpatteH pratyakSatvameSAmasiddham, na cApi pAramparyeNotpadyamAnasya pratyakSatvaM nyAyyamatiprasaGgAditi bhAvaH // 727 / / 728 / / 729 //

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plikaasmetH| 241 itazca smArttatvAttadanyasmRtivatpratyakSatvamayuktaM sadAdipratyayasyeti drshynnaah-ajlpetyaadi| ajalpAkAramevAdau vijJAnaM tu prajAyate / tatastu samayAbhogastasmAtsmAttai tato'pi te // 730 // skhalakSaNe saGketasyAkaraNAdRSTvA ca vikalpanAtprathamataraM vastuskhalakSaNaviSayatayA'milApasaMsargaviveki vijJAnamakSAzritamupajAyate / tataH pazcAttasminneva paridRSTe vastuni samayAbhogastadanantaraM yathAsamayaM paridRSTArthaviSayAstadavya(dhya ?)vasAyitayA sadAdipratyayAstamevArtha paridRSTamamilapantaH samutpadyamAnAH kathamiva smArtatAM nAsAdayeyuH / tato'pIti / yathA paridRSTAvya(dhya ?)vasAyAt / ta iti / sadAdipratyayAH // 730 // kutaH punarayamutpattikramo vijJAnAnAmAlakSita ityAha-anyatretyAdi / anyatra gatacittasya vastumAtropalambhanam / / sarvopAdhivivekena tata eva pravarttate // 731 // yataste sadAdipratyayA amunA krameNopajAyante, tata evAnyatra-viSayAntare gatacittasya-vyAsaktamanasaH puro'vasthitaM vastu pazyataH saMmukhIbhUtavastusaGketamanaskArAdyapravRtteH prathamataraM sarvopAdhiviviktavastumAtradarzanaM pravarttate / anyathA hi yadi sarvameva sAmijalpaM vijJAnaM syAttadA puro'vasthitaM vastu sarvopAdhizUnyamanyatra gatamanAH kathamIkSeta / na hyekasminkAle yugapadamilApadvayaM saMvedyate / tadevaM sAkSAdakSagatAnvayavyatirekAnuvidhAyitvamasiddham // 731 // tatra yaduktaM gavAdItyAdi tatrAha-hetAvityAdi / hetAvAdye'pi vaiphalyaM smyaabhogbhaavitaa| teSAmiSTaiva saMsargI sonvayavyatirekavAn // 732 // yadi sAmAnyenAnurUpasaMsarginimittAntaramAtranibandhanatvameSAM prasAdhyate tadA siddhasAdhyatA, yato gavAdisaGketAbhoga eva gavAdipratyayavyapadezAnAmanurUpasaMbandhI / tathAhi tasminsati bhavanti vijAtIyamanaskAre, (asati) ca na bhavanti / ataH sa eSAnvayavyatirekavAnhetureSAM siddhaH, tadgatAnvayavyatirekasyaivAnuvidhAnAt , ato vaiphalyaM hetuprayogaprayAsasya // 732 // 31

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242 tttvsngkhH| tasya pakSAbahirbhAve sAdhyazUnyaM nidarzanam / naivaM taddhetavaH sAkSAdvAhyavatsAGkuzAdayaH // 733 // nAbhidhAnavikalpAnAM vRttirasti khalakSaNe / sarva vAggocarAtItamUrtiryena khalakSaNam // 734 // athainaM saGketamanaskAra pakSa evAntarbhAvya tadvyatiriktanityaikAnugAmisAmAnyAkhyasaMsarginibandhanatvameSAM sAdhyate tadA dRSTAntasya sAdhyavikalatA, na hyevaMbhUtena kacidanvayaH siddhaH / ye cAmI vatsAGkuzAdayaH savatsAdyabhidhAnaprajJAnahetutvena varNitAste'pi taddhetutvena na siddhAH, na hyeSAmAsAditakhalakSaNabhAvAnAM sAkSAdamidhAnaprajJAnahetutvamasti, sarvavAgvikalpagocarAtItarUpatvAtskhalakSaNasyetyataH sAdhyavikalatA dRSTAntasya / pAramparyeNa tu hetutvakalpanAyAmatiprasaGgaH syAt , sarvasyaiva sarvatra pAramparyeNopayogasya vidyamAnatvAt // 733 / / 734 // __ yadyevaM kathaM tarhi loko'GkuzAdi bAhyameva taddhetutvenAdhyavasthatItyAha-antarmAtretyAdi / antarmAtrAsamArUDhaM sAMvRtaM vavalambya te| bahIrUpAdhyavasitaM pravartante'GkuzAdikam // 735 // yattAvadaGkuzAdiprajJatyupAdAnaM skhalakSaNaM na tadvikalpaiH spRzyata ityuktam / yattu sAMvRtaM tatkalpanAzilpinirmitAtmarUpatayA'ntarmAtrArUDhameva na bAhya, dRzyavikalpayostu vivekenAnabhijJatayA jano bAhyamiva tamAkAraM manyamAno bAhyameva vastvamidhAvatIti nAto bAhyarUpatAsiddhiraGkuzAdInAm / aGkuzAdikamityavalambyetyanena pUrvakeNa saMbandhanIyam / antarmAtrAsamArUDhaM bahIrUpatayA'dhyavasitaM sAMvRtamaGkuzAdikamAlambya bAhye pravartata ityarthaH / antarmAtrA-buddhiH // 735 // yaJca gavAdiviSayatve satIti vizeSaNaM tadapyayuktameva, vyavacchedyAbhAvAditi dazayabAha-kriyetyAdi / kriyAguNavyapadezAbhAvo hetuzca vrnnyte| abhAvapratyayasyeti vizeSaNamanarthakam // 736 // tadapyayuktaM hetukhe vastutA zaktito'pi ca / abhAvapratyayaH prAptaH sattAdiSvavizeSataH // 737 // .

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pvikaasmetH| 243 abhAvapratyayasyApi kriyAguNavyapadezAbhAva eva hetutvena bhavadbhirvarNyate / tadapyayuktamiti / kriyAdyabhAvasya hetutvopavarNanam / tathAhi kAryotpAdanasAmarthyameva hetutvamucyate, tacca sAmarthya vastvAdhArameva, tallakSaNatvAdvastunaH / yadi cAbhAvo'pi tathAvidhasAmarthyAdhyAsito bhavettadA kathamiva vastutvaM nAsAdayet, etAvanmAtranibandhanatvAdvastunaH / tatazcAbhAvarUpatAmeva vijahyAt / vastusvabhAvapracyutirUpatvAdabhAvasya / apica-yadi kriyAguNavyapadezAbhAvo'bhAvapratyayahetuH syAttadA sattAdipvapyabhAvapratyayaH prAptastatrApi zazaviSANAdivatkriyAguNavyapadezAbhAvAvizeSAt // 736 // 737 // hetuzvAsiddha iti darzayannAha-cailakSaNyamiti / vailakSaNyamasiddhaM ca piNDAkRtyAdivuddhitaH / tajjJAnAnAmasiddho'pi hetureSa bhavatyataH // 738 // nahi gavAdipratyayAnAM piNDAdivyatiriktamarthAntaramadhyavaseyamasti, yena tatpratyayAnyavatmeSAM bhavet // 738 // pratijJAyAzcAnumAnabAdheti darzayannAha-anvayIyAdi / anvayI pratyayo yamAcchandavyatyavabhAsavAn / varNAkRtyakSarAkArazUnyA jAtistu varNyate // 739 // etaduktaM bhavati-anugAmipratyayAnAM piNDAdivyatiriktaM nimitcamAlambanabhUta. meva bhavadbhiH sisAdhayiSitam , taccAyuktam , tasyApratibhAsanAt; tadvilakSaNavarNAkRtyAdipratibhAsanAcca / tathAhi bhavadbhirvarNAkRtyakSarAkArazUnyameva varNyate gotvAdisAmAnyam , vijJAnaM ca varNAdipratibhAsAnugatamanubhUyate, tatkathamasya varNAdizUnya. mAlambanaM bhavet , na hyanyAkArasya vijJAnasyAnyadAlambanaM yuktamatiprasaGgAt / pra. yogaH-yo yadvilakSaNArthapratibhAsaH pratyayaH sa tadvAhako na bhavati, tadyathA zabda| jJAnaM na rUpagrAhaka, jAtivilakSaNavarNAdipratibhAsazcAnvayI pratyaya iti vyApakaviruddhopalabdheH / zabdavyatyavabhAsavAniti / zabdo-gaurityAdivyapadezaH, vyaktiH -varNasaMsthAnAtmikA, tayoravabhAsaH so'syAstIti tadvAn / akSarANi-kAraukAravisarjanIyAdIni // 739 // zaGkarasvAmI vAha-sAmAnyamapi nIlatvAdi nIlAdyAkArameva, anyathA hi nIla

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244 tavasaGgrahaH / ityevamanuvRttipratyayo na syAt, tatazca hetorasiddhatvAnnAnumAnabAdheti / tadannAha - sAmAnyasyApItyAdi / sAmAnyasyApi nIlAdirUpatve guNato'sya kaH / bhedo nAnugatacaiko nIlAdirupalakSyate // 740 // bhAsamAno'pi vedeSa na vivekena lakSyate / tatkathaM dhIdhvanI vyaktau varttate tadbalena tau // 741 // nizvayAtmaka evAyaM sAmAnyapratyayaH paraiH / iSTAgrahaNe prApte yuktaM nAnupalakSaNam // 742 // evaM sati guNAnIlAdernIlatvAdisAmAnyasya vizeSo na prApnoti, AkArAbhedAt / syAnmataM guNo hi nIlAdiranugato na bhavati / sAmAnyaM tu minnadezakAlavyaktyanugAmItyata AkArabhedo'stItyAha - nAnugatazcaika ityAdi / nahi nIlAdiguNavyatiriktamaparaM nIlatvAdi nIlAdyAkArAnugatamanugAmi pratibhAsamAnamAlakSyate / adhyakSata ekasyaiva nIlAderasAdhAraNasya pratibhAsanAt / nApi viMkalpacetasi nIlatvAdi dvitIyaM pratibhAsate, yathAdRSTasyaiva tenAdhyavasAyAt / syAdetadyathA bhavatAM kSaNikatvaM bhAsamAnamapi nopalakSyate vivekena mandaistathedamapi sAmAnyamiti tadapyayuktam / evaM hi taddarzanabalAdbhinnAsvapi vyaktiSvabhinnau dhIdhvanI bhavata iti yadetadvarNitaM tannopapadyate, nahi vizeSaNAnupalakSaNe vizeSye dhIrupajAyate, yathA daNDAnupalakSaNe daNDIti pratyayo na bhavati tadvatrApi syAt / tathAhi svataH zabdapratyayagocarAtivRttA bhedA bhavadbhirupavarNyante / tAMzca bhedAnsvato buddhizabdaviSayavyativRttazarIrAnsAmAnyadarzanabalena pratiyanpratipattA kathaM tasyaivAnupalakSako nAma / apica yasyA - vikalpakameva pratyakSaM tasyaitadyuktaM vaktuM pratibhAsamAnamapi nopalakSyata iti, nizcayapratyayavyApAratvAdupalakSaNasya, yasya tu bhavataH sarvameva savikalpakaM pratyakSamiti pakSastasyAyuktamanupalakSaNamaprahaNaprasaGgAt / iyameva hi nizcayAnAM svArthapratipattiryattannicayanaM tacenna nizcinvanti na gRhNantItyeva prAptam // 740 // 741 // 742 // abhyupetyApi nIlAdivyatiriktArthAntarasiddhiM neSTasiddhirbhavatAmabhimatasAdhyArthasyAnumAnavAdhitatvAttena vyAtyasiddheriti darzayannAha - siddhe'pItyAdi / siddhe'pyanyanimittatve na sAmAnyaM prasiddhyati / anugAmyekamadhauvyaviviktaM ca kramodayAt // 743 //

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245 ptrikaasmetH| adhrauvyavivikamiti / anityatvaviviktaM, nityamiti yAvat / kasmAnna siddhayatIti ? kramodayAt / gavAdyamidhAnapratyayAnAmiti zeSaH / yadA hi tathAvidhasAmAnyadharmahetukatvameSAmabhaviSyattadA krameNAmI nodapatsyanta, avikalakAraNatvAyugapadebotpadheran , yugapadutpadyamAnAnekapadArthavat / nahi parairanupakAryasya kAcidapekSA'sti // 743 // samprati hetoH siddhimabhyupagamya vyabhicAramAha-padArthazabda iti / padArthazabdaH ke hetumaparaM ssttspeksste| astIti pratyayo yazca sattAdiSvanuvartate // 744 // nahi padArthatvaM nAma SaTsu padArtheSvaparamasti, yena padArthaH padArtha ityanugAmI pratyayo bhavet / tathA sAmAnyavizeSasamavAyeSu na sattAsti, yenAstIti teSu pratyayaH syAt , dravyaguNakarmakheva sattAyAH sthitatvAt / dravyAdiSu tu sAmAnyanibandhana eva vyapadezaH pareSAmabhISTa iti na tena vyabhicArazcodyate // 744 // - syAdetattatrApi sattAdisadupalambhakapramANaviSayatvaM dharmo'sti, tenAnyanimitto'yamatrApi vyapadeza ityavyabhicAra evetyAha-anyadharmetyAdi / anydhrmnimittshcetttraapystystitaamtiH| tadanyadharmahetutve'niSThAsakteradharmitA // 745 // vyabhicArI tato heturamIbhirayamiSyate / naca sarvopasaMhArAdyAptirasya prasAdhitA // 746 // anyadharmanimittatve'pyabhyupagamyamAne vyabhicAradoSastadavastha eva, yasmAttatrApyasmindharme'styevAstitAmatiH asti saddharma iti / tatrApyanyadharmAbhyupagame'navasthAprasaGgaH syAt / anyeSAmapi dharmAntarAzrayatvAddharmitvaprasaGgazca / tatazca SaDeva padArthA dharmiNa iti SaTsaGkhyAniyamo na syAt / athAnavasthAbhayAddharmAntaraM nAzrIyate tadA. 'mImiH padArtheSu sattAdau dharme vA pravRttaiH pratyayairvyabhicAritA hetoH / mAbhUdvA'sya sAdhAraNAnaikAntikatA, saMdigdhavyatirekitA tu kena parihiyata ityetadAha-naca sarvopasaMhArAdityAdi / sarvasmindharmiNi hetoH sAdhyena vyAptipradarzanaM sarvopasaMhAraH / syAdetadvyAptiratra yukkaiveti, nimicAntarAbhAve hi tadvastupratyayavailakSaNyaM kathamupapadyeta, nokaviSayANAM bahUnAmapi pratyayAnAM vailakSaNyamasti, yadi syAttadA rUpa

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246 tttvsnggrhH| rasAdipratyayAnAmapi nAnAviSayo na siddhayet / pratyayabhedakRtatvAdviSayabhedavyavasthAnasveti / tadapyayuktam / nahi sAmAnyapratyayo vastuskhalakSaNaviSayaH paramArthato yuktaH / AviSTAmilApena pratyayena khalakSaNasyAviSayIkAraNAt / kintu yato yatastasyaikasyApi bastuno vyAvRttistanibandhanAstatra yathAsaGketAbhyAsaM tadvastvanubhavadvArA yato vikalpA vAcakAca vizvakalpA yadi pravarterannasatyapi sAmAnye tadA ko virodha ityato vyAtyabhAva ucyate // 745 // 746 // yaccoktaM gavAdiSvanuvRttaM cetyAdi, tatrAha-tadanantaramityAdi / tadanantaramuddiSTamanenaiva nirAkRtam / sAmAnyasAdhanaM tasminniSTasiddhyAdayaH samAH // 747 // anenaiveti samanantaroktahetudUSaNenaiva / tatrApi tulyadoSatvAt / tathAhISTasiddhyAdayo'trApi samAnAH / Adizabdena sAdhyazUnyatA dRSTAntasya hetorasiddhirvyabhicArazcetyAdi parigRhyate // 747 // prakArAntareNApi vybhicaarmaah-paackaadissvityaadi| pAcakAdiSu ca jJAnaM vishissttmupjaayte| abhAve'bhAvavuddhizca vinaikenAnugAminA // 748 // icchAracitarUpeSu naSTAjAteSu vA ttH| anaikAntikatA hetoH savairebhiryathoditaiH // 749 // nahi tatraikamanugAmi nimittaM pAcakatvapAThakatvAdikamasti, yena pAcakaH pAThaka ityanuvRttipratyayo bhavet / tathA prAgabhAvAdiSu caturvabhAvo'bhAva iti kathamanuvRttapratyayo bhavet , natrApi sAmAnyamasti tasya vastvAzritatvAt / icchAracitarUpeSu candrApIDAdiSu nabhassalopakalpitadhavalagRhAdiSu naSTAjAteSu ca mahAsammatazaGkhaprabhRtiSu buddhirvinaikenAnugAminA kathaM bhavet / nahi tatrApi sAmAnyamasti, vyaktyAbhitatvAttasya // 748 // 749 // na pAcakAdItyAdinA pAcakAdiSu jJAnaM samarthayate / na pAcakAdibuddhInAmasti kiJcinibandhanam / karmAsti cetprativyakti nanu tadbhidyate tathA // 750 // bhimeSvanvayino'sakhe na yuktA'nvayinI matiH / ityekamiSTaM sAmAnyaM sarvavyatyanuvRttimat // 751 //

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paJjikAsametaH / karmAnvayadaridraM ca yadi hetuH prakalpyate / tadA vyaktaya evAsyAH kimitISTA na hetavaH // 752 // pAcakAdimatirna syAttatra coparatakriye / na sadAsannidhAnaM hi karmeSTaM jAtivatparaiH // 753 // atItAnAgataM karma nimittIkRtya teSu cet / pAcakAdiSu dhIzabdoM, tanna heturasattvataH // 754 // nahi pAcakAdiSu karmanibandhanA buddhiriti yuktaM vaktum / tasyApi karmaNaH prativyaktivadbhedAbhyupagamAt, bhinneSu hi vinaikenAnugAminA'nvayI pratyayo nopapadyata iti kRtvA sAmAnyaM sarvavyaktyanugataM parikalpyate bhavadbhiH / yadi cAnvayazUnyamapi karmAbhinnAbhidhAnapratyayahetuH syAttadA ko vyaktiSu pradveSo yena tAH parihRtya sAmAnyaM taddhetutvena kalpyate / kiMca yadi karmanibandhanaH pAcakAdiSu pratyayaH syAttadA parata:kriye pAkamakurvati pAcaka iti pratyayo na syAt / nahi jAtivadbhavadbhiH sadA sanni - hitaM karmAbhISTaM, yenoparatakriye'pi pratyayaH syAt / nahi yo yannibandhanaH sa tadbhAve bhavitumarhati, atiprasaGgAt, evaM hi sarvaH sarvanibandhanaM syAt / nacApyatItAnAgataM karma tatpratyayanibandhanaM yuktaM, tasyAtItAderasattvAt, asatazca hetubhAvAnupapatteH / / 750 // 751 / / 752 / / 753 // 754 // 247 zaGkarasvAmI prAha - pAcakAdyanuvRttipratyayastatkarmajAtisaMbaddhayA kriyayA yogastasmAdbhavati, tenoparatakriye'pi kriyayA dhruvanimittasyopalakSaNAtpAcakAdipratyaya ityava - seyamiti / tadetaddarzayati -- kriyetyAdi / I kriyAtvajAtisambandhakriyAyogAnmatiryadi / naSTakriye'pi ca tayA dhruva hetUpalakSaNAt // 755 // tayeti / kriyayA / dhruvanimittaM kriyAtvajAtiH // 755 / / na tvityAdinA pratividhatte / na tu naSTakriye tatra lakSitApi na vidyate / gRhyate yA dhruvA jAtiH khAdhAravinivRttitaH // 756 // svasyA AdhAraH----kriyA (tva) jAteH saiva kriyA / nahi jAterAzrayagrahaNamantareNa kevalAyA grahaNamavasthitirvAsti, anAzritatvaprasaGgAt // 756 //

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248 tattvasaGgrahaH / syAdetadekadA jAterlakSitatvAduparate'pi karmaNi tadAdhAre pravarttata eva tanibandhanapratyaya ityAha-- daNDetyAdi / daNDAGgadAdijAtInAmekadA na hi lakSaNe / tadviyoge'pi daNDyAdimatisteSu pravarttate // 757 // athApi pAcakatvAdijAtiranyaiva varttate / sadyojAte'pi tadyogAtpAcakAdimatirbhavet // 758 // sadAdimativanno cettadA sA samavAyinI / pazcAdapi na sA tatra tathA syAdavizeSataH // 759 // tatsambaddhasvabhAvasya vaiguNyAnna tayorasau / samavAyastathA pazcAttAdAtmye ca kathaM bhavet // 760 // evaM hyatiprasaGgaH syAt nahi daNDAdijAtInAmekadA lakSitatvAtparityaktadaNDeSvapi teSu devadattAdiSu daNDI kuNDalItyAdimatirbhavet / naca pAcakatvAdijAtiratrApyastIti yuktaM, sadyojAte'pi jAtervidyamAnatvAtpAcakAdibuddhiprasaGgaH syAt / syAdetadyathA sattAnibandhanApi saditi matirbhavantI na sarvadA bhavati, tathA jAtirapyAzrayavizeSasamavAyinI bhavantI na sarvadA bhaviSyati, tena sadyojAtAvasthAyAM jAtirnaiva samavAyinI bhaviSyati / samavAyinItyupalakSaNam, nAbhivyaktetyapi jJeyam / evaM tarhi na kadAcidapi sA tatsamavAyinI prApnoti / tathAhi -- prathamataraM tayorjAtidravyayostatsambaddhasvabhAvavaiguNyAnna samavAyo jAteH, pazcAdapi tadvaiguNyaM tadavasthame - veti kathaM sA samaveyAt, nahi dravyaM bhavatAM matena kSaNikaM, yena pazcAdviziSTatA tasya bhavet / tatheti / samavAyinI / tayoriti / jAtidravyayoH / tAdAtmya 1 iti / aparityaktaprAktanaviguNarUpatve / / 757 // 758 / / 759 / / 760 // athApi dravyamanityamaGgIkriyate tadApi doSa iti darzayannAha - yadi nAmetyAdi / yadi nAmAvA vyaktirlabhetAtizayaM tadA / jAtestu viguNaM rUpaM na kadAcinnivarttate // 761 // yadi nAmAdhuvatayA vyaktiratizayaM pazcAllabhate jAtestu dhruvatvAtprAgvatpazcAdapi tatsamavAyaviguNaM rUpamasti, kathamiva pazcAdapi samavAyinI bhavet / na cApi pazcAtkAlabhAvidravyasamavAyAviguNarUpaiva jAtiH sarvadAvasthiteti zakyaM vaktum, dravya 9

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249 ptrikaasmetH| sthApi nityatvaprasaGgAt , tatsambaddhasvabhAvAyA jAteH sadAvasthitatvAt / nahi dvitIyasambandhyabhAve tatsambaddhasvabhAvAvaiguNyaM yuktam // 761 // pacanAdItyAdinodyotakaravihitaM parihAramAzaGkate / pacanAdikriyAyAzca pradhAnaM sAdhanaM matam / pAcakAdIti tacAsti prAdhAnyaM pAcakAntare // 762 // sa hyAha-hetvarthAparijJAnAdidamucyate / yathA pAcakAdizabdA anuvRttAzca bhavanti, naca pAcakatvaM nAma sAmAnyamasti, tathA gavAdiSvanuvRttipratyayA iti / yasmAdvizeSapratyayAnAmanAkasmikatvAdityasya hetorayamarthaH / piNDapratyayavyatiriktapratyayasya nimittAntarAdutpAda iti, na punaH sarvo'nuvRttipratyayaH sAmAnyAdeva bhavatIti / evaM sati pacanakriyAyA yatpradhAnaM sAdhanaM tatpAcakazabdenocyate, taca prAdhAnyaM pAcakAntare'pyastIti na doSa iti // 762 // tadetatvAdhAnyamityAdinA pratividhatte / prAdhAnyaM kimidaM nAma na zaktirasamanvayAt / dravyakriyAguNAtmAdi nAta evAvakalpyate // 763 // kimidaM prAdhAnyaM nAma, yadi zaktiH, tadayuktam , tasyAH pratyAdhAraniyatAyA vyatyantarAsamanvayAt / nApi dravyAdInAmAtmA svabhAvaH svAtatryamata evAsamanvayAt / Adizabdena SaTpadArthavyatirikta iSTo dharmo gRhyate / yatpunaruktaM nimittAntarAdutpAda ityasyAyamartha iti, tatra prativihitameva sAmAnyena kiMcinnimittAntaramastIti sAdhane siddhasAdhyatA, saGketamanaskArasya nimittatveneSTatvAt , vizeSeNa tvanvayavaikalyaM vyabhicArazca pAcakAdipratyayairiti // 763 // tadityAdinopasaMharati / tadvijAtIyavizleSirUpamAtrAvasAyinI / saGketabhedasApekSA pAcakAdiSu zemuSI // 764 // yathAsaGketamevAtaH zabdA buddhaya eva ca / vibhAge na pravartante vinaikenAnugAminA // 765 // tat-tasmAt , yadyato nimittAntaraM nirUpyamANaM pAcakAdidhiyo nopapadyate / tasmAt / vijAtIyasya vyavacchinnavastumAtrAdhyavasAyinI yathAsamayaM pAcakaH pAcaka ityevamAkArA'nugatA mineSvapi vastuSvabhedena pAcakAviSu zemuSI-dhIrupajAyate,

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250 tattvasaGgrahaH / sarvatra vijAtIyavyavacchedasya vidyamAnatvAt / yata evaM gavAdiSvapi yathAsaGketamaminAkAravyavasAyinaH pratyayAH zabdAzca pravartiSyante vinApi sAmAnyamityanaikAntikatA hetoH // 764 // 765 // tathA cetyAdinA'bhAve'bhAvabuddhizcetyetatsamarthayate / tathA cAbhAvavijJAnaM nAbhAveSu virudhyte| dhvanirvA'nugato'narthasaGketAnugamAttayoH // 766 // idameva hi sAmAnyapratyayasya nibandhanaM vyApi yaduta saGketAbhogaH, anyathA pabhAveSvabhAva ityanugataH pratyayo dhvanizca kena na virudhyeta, na patra jAtirasti vastusamavAyinItvAttasyAH / kasmAnna virudhyata ityatra kAraNamAha-anarthasaGkettAnugamAttayoriti / avidyamAno jAtyAdiroM yasminsaGkete sa tathoktaH, tasmAdanugamAta -anvayAt tyoH-dhvnivijnyaanyoH| zabdajJAnayoH saGketamAtrAnvayavyatirekAnuvidhAyitvAditi yAvat // 766 // ghaTasyetyAdinA zaGkarasvAmina uttaramAzaGkate / ghaTasya prAgabhAvo'yaM ghaTapradhvaMsa ityayam / tadvastUpAdhikAneva dhIrabhAvAnprapadyate // 767 // upaadhigtsaamaanyvshaadevaanuvRtttaa| tasyAH sarvatra cennaivaM vailakSaNyAtadAzrayAt // 768 // ghaTa ityAdikA buddhistebhyo yuktaa'nugaaminii| nAbhAvo bhAva ityeSA tanmatistu vilakSaNA // 769 // nahi sattAvazAbuddhiaurazva iti ceSyate / ekamevAnyathA kalpyaM sAmAnyaM sarvasAdhanam // 770 // sa hyAha na hi teSvabhAveSvanupAdhikAH pratyayA dRzyante, kiM tarhi ? ghaTasya prAgabhAvaH ghaTasya pradhvaMsAbhAvaH ityevaM sarvatrAmAvapratyayo vastUpAdhikAnevAbhAvAnavalambate / tasmAtsarvatraiva tasyA dhiya upAdhigatasAmAnyavazAdevAnuvRtteti nAsti vyamicAra iti / tasyA iti / dhiyaH prakRtatvAtsaMbandhaH / naivamityAdinA pratividhatte / bailakSaNyasahito'tadAzraya iti vigrahaH / samAhAradvandvo vA / vailakSaNyAdatadAzrayAca naiva yuktamityarthaH / tatra vailakSaNyAdityasya tAvadvistareNa samarthanamAha-ghaTa ityAdi /

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251 plikaasmetH| na kopAdhinibandhanA minAkArA buddhayo yuktAH, ekenaiva sarvasAmAnyakAryasAdha. nAdanekasAmAnyakalpanAvaiyarthyaprasaGgAt / tasmAddhaTatvAdisAmAnyavazAGkaTa ityAdikA dhiyo bhavantu, abhAva ityAdikAstu kathamivAtyantavilakSaNAstagnibandhanA yujyeran , *nahi sattAvazAgotvAdidhIrbhavet // 767 // 768 // 769 // 770 // bhAviviktasvAha-nahi sarvatra nimittAnurUpaH pratyaya iSyate / tathAhi-gajaturagadhavakhadirAdisamavAyinI bahutvasaGkhyA senAvanAdibuddhInAM nimittaM, pAnakakAzikAdiSuddhInAM vijAtIyadravyasaMyogo nimittam , anyathAhi bahavaH saMyuktA iti ca pratyayaH syAditi / tadetana nimittetyAdinA''zaGkaya yadyevamityAdinA pratividhatte / na nimittAnurUpA cetsarvasminbuddhiriSyate / yatassenAdibuddhInAM saGkhyAdISTaM nibandhanam // 771 // yadyevamiyameSveva bhedeSviSTA na kiM mtiH| icchAracitasaGketabhedAbhogAnusAriNI // 772 // iyamiti / sAmAnyadhIH / saGketasya bhedo vizeSaH // 771 // 772 / / kaH punaratrAtizayo yenaivamucyata ityAha-bhedetyAdi / / bhedajJAne satIcchA hi saGketakaraNe ttH| tatkRtistachutizcAsyA AbhogastanmatistataH // 773 // anvayavyatirekAbhyAmidameva vinizcitam / samartha kAraNaM tasyAmanyeSAmanavasthitiH // 774 // anvayavyatirekasamadhigamyaH kAryakAraNabhAvaH, sa ca sAmAnyadhiyaM pratIcchAracitasaGketAbhogamAtrasya nizcitaH / tathAhi-prathamataraM tAvadbhedaviSayamanubhavajJAnamutpadyate, tasminnutpanne saGketakaraNecchA jAyate, tatazcecchAtastasya saGketasya kRtiHkaraNam , tatastasyaiva vyavahArakAle zrutiH-zravaNam , asyAzca zruteH skaashaaduttr| kAlamAbhogo yathA zrutasaGketaviSayaH, tatazcAbhogAtteSveva bhedeSu tadadhyavasAyena pravR ghaTa ityAdikA matirudayamAsAdayati / AgopAlametAvanmAtramevAsyAM buddhau kAraNatvena nizcitam / aparidRSTasAmarthyasya tu sAmAnyasya kAraNatvopakalpane'tiprasaGgaH syAt , badapi kalpayitvA'paramapyadRSTasAmarthena tulyatvAtkimiti na klpyet||773|| // 774 //

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252 tattvasahaH / tatraivopacayamAha-anurUpo hItyAdi / anurUpo hi saMsargI sthaaditynyaarthklpnaa| vailakSaNye tu buddhInAmiyadevAzritaM varam // 775 // sAmarthyaniyamo yatra kalpanIyo varaM sa ca / anvayavyatirekAbhyAM kalpito jJAtazaktiSu // 776 // tathAhi bhavadbhiH sAmAnyabuddhInAmanurUpamAlambanAkhyaM hetuM nirUpayadbhiH bhedanyabudasya sAmAnyamupakalpitam , yadi ca tadapi kalpitaM sAmAnyamanyAkArA api buddhIrjanayati tadA varamiyadeva, yadeva yathopavarNitaM dRSTasAmarthya kalpitaM bhavet / evaM hyadRSTArthakalpanA na kRtA syAt / apica kathamabhinnaM sAmAnyaM vilakSaNA buddhIjanayatIti pRSTena satA vaktavyamidamavazyaM, yaduta zaktipratiniyamo'yaM padArthAnAM yadekamapi sadanekAkArapratyayopajananAyAlamiti / yadyevaM, jJAtazaktiSu nizcitasAma ryeSu bhedAdiSveva sAmarthyaniyAmakamiti na kalpyeta / evaM hi nAnubhavaviruddhamanuSThitaM syAt // 775 // 776 // ' syAdetatsAmAnyasyApyanvayavyatirekAbhyAM sAmarthya nishcitmevetyaah-anvyetyaadi| anvayAnuvidhAnaM ca sAmAnyeSu na vidyte| sadA'sattvAnna nityAnAM vyatirekastu saMbhavI // 777 // sadA sadAdipratyayAnAmasattvAdanutpatternaiSAM tadgatAnvayAnuvidhAyitvaM yuktam / yadi hote sAmAnyAnuvidhAyinaH syustadA sarvadA sAmAnyasyAvasthitatvAtkimiti sadA na bhaveyuH, nahi sAmAnyasya kAcidapekSAsti, paraistasyAnupAdheyavizeSatvAdato na tadgatAnvayAnuvidhAnameSAm / nApi vyatirekAnuvidhAnam , tathAhi--yadA'mI sadAdipratyayA notpadyante tadA tatra sAmAnyAbhAvaH kAraNamiti na zakyaM vaktum , nityAnAM sadA'vasthAyitayA vyatirekAsambhavAt , ato nApi tadgatavyatirekAnuvidhAnameSAmasti // 777 // yatazcaivaM nimittAntarAbhyupagame sAmAnyAdidhiyAM doSastasmAdyatparairucyate guNatvAdireva sAmAnyavizeSo guNAdiSvadravyAkarmAdipratyayahetuH, sAmAnyeSu ca satcAdiSu sAmAnyamityanugatapratyayasyAnekArthasamavAyo nimittamiti, tadapAstaM bhvtiityetdaahadrvyaadiityaadi|

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paJjikAsametaH / adravyAdidhiyo heturna guNatvAdi yuktimat / anekasamavAyazca na sAmAnyadhiyastataH // 778 // atiprasaGgazvAsyAmapi kalpanAyAmiti darzayannAha -- aneketyAdi / anekasamavAyazca saGkhyAdiSvapi vidyate / sAmAnyeSviva teSu syuH sAmAnyamiti buddhayaH // 779 // "yadyanekArthasamavAyaH sAmAnyeSu sAmAnyadhiyo nibandhanaM syAt, tadA saGkhyAsaMyogavibhAgAvayavidravyAdiSvaneka dravyAzritatvamastIti teSvapi sAmAnyamiti dhiyaH syurnimittAvizeSAt / ekabuddhihetutvamapi sattAdInAM sadAdyAkAreNa svAtmaniyatatvAnna sAmAnyAntaramAskandati, tatazca tadbalenApi na sAmAnyeSu sAmAnyaM sAmAnyamityanugataH pratyaya upapadyate / tatazcAsambaddhamidaM kumArilenoktam - " tasmAdekasya minneSu yA vRttistannibandhanaH / sAmAnyazabdaH sattAdAvekadhIkaraNena veti // 779 // evaM tAvadvailakSaNyAdityetadvyAkhyAtam, atadAzrayAdityetadvyAcikhyAsurAha - ghaTatvAdi cetyAdi / 1 " 253 ghaTatvAdi ca sAmAnyaM ghaTAdAveva varttate / nAbhAveSvasya vRttistu tasmAtteSu kathaM nu dhIH // 780 // nAzrayAntaravRttAddhi yuktAvanyatra dhIdhvanI / hastitvAdiva karkAdAvatraikArthAzrayo'pi na // 781 // rasaH zIto guruzceti syAdekArthAzrayAnmatiH / ihAyamapi naivAsti nAbhAvo vartate kacit // 782 // ghaTAdiSveva sAmAnyaM samavetaM nAbhAveSu tasyAvastutvAt / tatkathaM teSvabhAveSu tasmAdghaTatvAderanyasamavAyinaH sAmAnyAnukArAnugataH pratyayo bhavet / nahi gajatvAdi karkAdiSvekAkArapratyayanibandhanaM bhavati / nanu cAnyatra samavetAdapyanyatra pratyayo dRSTastadyathA madhuro rasaH snigdhaH zIto guruzceti / atrAha - ekArthAzrayo'pi neti / yatraiva hi dravye mAdhuryaM samavetaM tatraiva zItatvAdayo'pItyekArthasamavAyabalAdatra bhavati sAmAnAdhikaraNyam, na tu punarabhAvo ghaTatvAdisAmAnyaiH saha kacidapyekasmindravye samavaiti / nIrUpasya kvacidapi samavAyAyogAt // 780 / / 781 / / 782 // vizeSaNetyAdinA'trodyotakarasya parihAramAzaGkate / 1

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tattvasaGgrahaH / vizeSaNavizeSyatva sambandho'pyasti cediha / sambandhAntarasadbhAve nanu cAsau prakalpyate // 783 // tayorAsattimAzritya vizeSaNavizeSyatA / kalpyate tadabhAve tu sA'nimittA na siddhyati // 784 // 5 sAha | ghaTatvAdInAM sAmAnyAnAM ghaTAdibhiH samavAyalakSaNaH sambandhaH, abhAvAnAM tu vizeSaNavizeSyabhAvalakSaNastatazca sAmAnyAbhAvayorekArthasambandho'trApi vyapadezaheturastyeveti / tadatra pratividhAnamAha -- sambandhAntaretyAdi / sambandhAntaropajanito hi bhAvAnAM parasparaM vizeSaNavizeSyabhAva:, tadyathA daNDadevadattayo rAjapuruSayozca saMyogasvasvAmibhAvAdikaM sambandhamAzritya vizeSaNavizeSyatA, tasya tu sambandhAntarasya vizeSaNavizeSyabhAvaM prati nimittabhUtasyAbhAve sA vizeSaNavizeSyatA kathamiva bhavet, anyathA hyatiprasaGgaH syAt / evaM hi sarva sarvasya vizeSaNaM bhavet / / 783 / / 784 // 254 kathamidAnIM ghaTasya prAgabhAva ityAdivizeSaNavizeSyabhAvo loke sambandhamantareNa pratIta ityAha - ghaTasyetyAdi / ghaTasya prAgabhAvo'yamityAdi vacanaM punaH / kalpanAmAtranirmANaM kalpite zUratAdivat // 785 // vizeSaNavizeSyatvaM yatra vastusamAzrayam / sambandhAntarasadbhAvastathAvazyaM prakalpyate // 786 // prAgabhUtvAbhavatItyetanmAtrArthajijJAsAyA buddhiriyaM kalpikA bhAvAdarthAntarabhUtamiva sambandhena prAgabhAvamupadarzayantI prasUyate / tadabhiprAyavazAdatra vizeSaNavizeSyabhAvaH, naMtu vAstavaH / yathA kalpanAzilpighaTitasya zUratvAdayo dharmA vizeSaNatvenopAdIyante / yatra tu bhavadbhirvastusamAzrayo vizeSaNavizeSyabhAvo gRhItastatrAvazyaM sambandhAntaramanveSaNIyamanyathA vyavasthAniyamo na syAt // 785 || 786 // apicAyaM na navo (nazco ?) dyAnurUpa eva parihAraH zaGkarakhAminokta iti darzayanAha - abhAvo'bhAva ityAdi / abhAvo'bhAva ityeva jJAnamatrAvacoditam / upAdhisthaM ca sAmAnyaM svAzrayeSveva varttate // 787 //

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pshjikaasmetH| 255 yadidaM ghaTAbhAve paTAbhAve zazaviSANAyabhAve vA'bhAvo'bhAva ityanugAmijJAnaM pravRttaM tatrAsmAmirasatyapi sAmAnye'nugatapratyayadarzanAvyarthA'nyatrApi sAmAnyakalpaneti coditam , na tu sajAtIyAnAM bahUnAM ghaTAdInAM ye prAgabhAvAdayastatra yajjJAnaM (tatra) / yadi nAmaivaM tataH kimityAha-upAdhisthaM cetyAdi / ghaTAyupAdhigataM yasAmAnyaM ghaTatvAdi, tatsvAzrayeSveva ghaTAdiSu varttate, nAzrayAntare paTAdau, tatkathaM vijAtIyapaTAdigataprAgabhAvAdau tasmAtpratyayaH syAditi bhAvaH // 787 / / sarvatraikamanugAmi sAmAnyamastIti cedAha-nacetyAdi / nacAnuyAyi teSviSTamanyatsattvaM yadISyate / na SaDAtirekeNa jAyante'bhAvabuddhayaH // 788 // nahi sakalapaTAdivijAtIyAnekapadArthavyApyaparaM sAmAnyamasti, yato'sau pratyayo bhavet / syAnmataM sattAkhyaM mahAsAmAnyamasti tadbalAdabhAvapratyayo bhaviSyatIti, tadyuktam , vyabhicArAt / tathAhi-SaTapadArthavyatirekeNAparasya pratisaGkhyA nirodhAdeH padArthasyAbhAva iti bhavatAmabhAvabuddhayo yAH samudAcaranti, tathotpAdyakathAracitAnAM kapijalAdInAmabhAvaH paramArthata iti matayastAsu katamadupAdhigataM sAmAnyaM, yattAsAM nimittaM syAt / na hyeSAM pratisaGkhyA nirodhAdInAM sattvamasti bhavanmatena / etenaitadapi pratyuktaM yaduktaM kumArilena-"nanu ca prAgabhAvAdI sAmAnya vastu neSyate / satcaiva hyatra sAmAnyamanutpattyAdirUpate"ti / anutpattyAdirUpatA-anutpAdAdiviziSTatetyarthaH / atrApi hyayameva doSaH / nahi matAntarIyAnAM padArthAnAmutpAdyakathArthAnAM ca sattAsti, yena tadabhAvapratItiH syAt / tadadhyavasAyivikalpasattA tatra bahirarthazUnyA pratIyata iti cet / yadyevaM nityaikasattArahito vikalpamAtrAtmaka ema sakalazabdArthaH kiM neSyate / anyathA hi nityaikasattAdirUpasAmAnyAbhyupagame sattApuruSatvAdInAM sarvatra svabhede niratizayatvAtkathaM bhinnarUpA pratItiH syAditi bodhaM duSparihArameva syAditi // 788 // / idAnImicchAracitarUpeSu naSTAjAteSu caitatsamarthanamAha-icchAracitetyAdi / icchAracitarUpAdAvarthe jAtirna vidyte| vyaktarasambhavAdeva sthitA tadvyabhicAritA // 789 // atItAnupajAteSu nityasAmAnyagocaram / jJAnaM ghetkevalaM cedaM sAmAnyaM gRhyate na tu // 790 //

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tttvsnggrhH| kevalasyopalambhe vA na vyaktInAmidaM bhvet| sAmAnyaM na ca tadvyaGgyaM vindhyasyeva himAlayaH // 791 // notpattipAratavyeNa pratibaddhaM hi taakhidm| na jJAnapAratajyaM ca nityatvAtkevalagrahAt // 792 // khAzrayendriyayogAdivyapekSAyA asambhavAt / tatsadaivopalabhyeta yadi vA na kadAcana // 793 // khAtmani jJAnajanane yogyaM vA'yogyameva vA / yayekadA tadA rUpaM sarvadaiva hi tadbhavet // 794 // tasya yogyamayogyaM vA rUpaM yatprakRtisthitam / tadrauvyAdaprakampyaM hi ko nAma calayiSyati // 795 // icchayA racitaM rUpaM svabhAvo yasya sa tathoktaH, sa Adiryasyeti vigrahaH / Adizabdena naSTAjAtaparigrahaH / nahi tatra kalpitAdiSu sAmAnyamasti, yena tannibandhanA teSu matiH syAt / syAdetanmAbhUtkalpiteSu sAmAnyam , atItAjAte tu tannibandhanA buddhirbhaviSyatIti, tadetanmithyA, na hyAzritAnAmayaM dharmo yadAzrayamantareNApi kevalAnAmavasthAnaM bhavet, anAzritatvaprasaGgAt / bhavatu nAma kevalAnAmavasthAnaM tathApi doSa eva, kevalasya sAmAnyasya prahaNAnabhyupagamAt / tathAcoktaM"svAzrayendriyasannikarSApekSapratipattikaM sAmAnya"miti / kevalasya sAmAnyasya grahaNe sAmAnyadhiyo vyaktivyavasAyo na prApnoti vyaktestadAnImabhAvAt / vyaktInAmidaM sAmAnyamiti saMbaddhazca na syAt , nibandhanAbhAvAt / tathAhi-nibandhanaM bhavatsaMbandhasya tadvyaGgyatvaM vA sAmAnyasya bhavet , tajjanyatA vA, tadhaNApekSagrahaNatA vA / tatra na tAvatvAmirvyaGgyatvAttatsaMbaddhaM sAmAnyaM, nityatayA parairanupakAryasya vizeSAbhAvAvyaGgyatvAnupapatteH / yo hi yasyAnupakArakaH sa tasyAmivyajako na bhavati, yathA vindhyasya himavAn / tathAca vyaktayaH sAmAnyasyeti vyApakaviruddhopalabdheH / anupakArakasyApi vyajakatve'tiprasaGgaH, sarvaH sarvasya vyakhakaH syAt / ata eva nityatayA tasyAbhyupagatatvAcAsu notpattipAratavyamapi tasya yuktam / kevalasyApi prahaNAnApi tajjJAnapAratavyamiti, trayANAmapi pakSANAmasambhavaH / tatazca yadidamucyate khAzrayendriya sannikarSApekSapratipattikaM sAmAnyamiti sadyuktamAzrayasyaivAyogAt , kuta

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250 plikaasmetH| stadgatendriyasabhikarSAdyapekSatA bhaviSyati / AdigrahaNenAtmamanaHsanikarSAdipariprahaH / nityatayA parairanupAdheyavizeSatvAnnApyasya kacidapekSA'sti / tatazca yadi takhaviSayajJAnotpAdanasamartha tadA sarvadaiva tajanayet , athAsamartha tadA na kadApi janayet , nahi tasya tadrUpaM samarthamasamartha vA tatvacidanyathAkartumIzate nityatvahAniprasaGgAt / yathoktam-"tasya zaktirazaktirvA yA svabhAvena saMsthitA / nityatvAda. cikitsyasya kastAM kSapayituM kSama // " iti // 789 // 790 // 791 // 792 // // 793 // 794 // 795 // yatroktaMgotazcAntaraM gotvamityAdi / tasya pAcakAdimiranaikAnta iti darzayati-gota ityaadi| gotazcAntaraM gotvaM bhinndhiivissytvtH| rUpasparzAdivattasyetyuktezcaitraturaGgavat // 796 // ityasminvyabhicAroktiH pAcakatvAdibhistathA / anayA ca dizA'nye'pi sarve dRSyAH kuhetavaH // 797 // tathAhi pAcakAdibhyaH pAcakatvAderasatyapyarthAntarabhAve pAcakaH pAcaka iti miadhIviSayatvaM bhavatyeva, devadattasya pAcakatvamiti ca vyatirekavibhaktirbhavatItyataH sAdhAraNAnaikAntikatA hetoH / anye'pi kuhetava iti / kumArilagaditAH / tatrAmI tena kuhetava uktAH / gopiNDabhedeSu yA gobuddhiriyamekagotvanibandhanA gavA. bhAsatvAdekAkAratvAca / ekagopiNDaviSayabuddhivat / athavA yeyaM gobuddhiH sA sAbaleyAna bhavati, yadvA tadvyatiriktArthAlambanA, tadabhAve'pi bhAvAt , yathA ghaTe pArthivabuddhiH / sarvagatatvaM kathaM tasya siddhamiti ceducyate / yeyaM gomatiH sA pratyekasamavetArthaviSayA pratipiDaM kRtsnarUpapadArthAkAratvAt , pratyekavyaktiviSayabuddhivat / ekatvamapi siddhameva, tathAhi yadyapi sAmAnyaM pratyekaM sarvAtmanA parisamAptam , tathApi tadekameva, ekAkArabuddhigrAhyatvAt , yathA nabyukteSu brAhmaNAdinivarttanam / na caitacchakyaM vaktum-bhinneSu yo'yamabhinnAkArapratyayaH sa bhrAntastena tadbalAdvastutasvavyavasthAnamasaGgatamiti, yato nAsya kAraNaduSTatA'sti / nApi bAdhakapratyayodbhavastasmAnmidhyAtvanibandhanAbhAvAdayuktametaditi / Aha ca-"piNDabhedeSu gobuddhirekagotvanibandhanA / gavAbhAsaikarUpAbhyAmekagopiNDabuddhivat // na sAbaleyAbobuddhista

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258 tttvsnggrhH| to'nyAlambanApi vA / tadabhAve'pi sadbhAvATe pArthivabuddhivat // pratyekasamavetArthaviSayA vA'tha gomatiH / pratyekaM kRtmarUpatvAtpratyekavyaktibuddhivat // pratyekasamabetA'pi jAtirekaikabuddhitaH / nabyukteSviva vAkyeSu brAhmaNAdinivarcanam / / naikarUpA matirgotve mithyA vaktuM ca zakyate / nAtra kAraNadoSo'sti bAdhakapratyayo'pi vA // " iti| tadatra prathame sAdhane tAvatsAdhyavikalamudAharaNam , ekasya gotvasyAsiddhestannibandhanatvamekagobuddherapyasiddhameva / atha sAmAnyenaikanibandhanatvaM sAdhyate, tadA siddhasAdhyatA, vijAtIyavyavacchedena kalpitaikagovyAvRttinivadhanatvasyeSTatvAt / na sAbaleyAgobuddhirityatrApi sAkSAttadutpattiniSedhe sAdhye siddhasAdhyatA, ta(syaskhalakSaNAnubhavasaGketamanaskArAdivyavahitatvAt / atha paramparayApi tato na bhavatIti sAdhyate, tadA pratijJAyA anubhavabAdhA dRSTAntasya ca sAdhyavikalatA / anyAlambanatve'pi sAdhye -yadi sannihite sAbaleye gaurayamiti yA buddhirutpadyate sA tato'nyAlambaneti sAdhyate, tadA'trApyanubhavavirodhaH / tathAhi-sA sannihitapiNDAdhyavasAyenaiva va. rtate / dRSTAntasya ca sAdhyavikalatA / atha tadasannidhAne yA bAhuleyAdisannidhau tathA pravRttA buddhiH sA tato'nyAlambaneti sAdhyate, tadA siddhasAdhyatA / yadi tu sAkSAdvastusadAlambaneti sAdhyate tadA'naikAntikatA / na hyasya kiMcitparamArthato vastu sadAlambanamastIti pratipAditatvAt / yacca pratyekaparisamAptArthaviSayatvasAdhanam , tatrApi sAmAnyena sAdhye siddhasAdhyatA, pratipadArthamatadrUpaparAvRttavasturUpAdhyavasAyena pravRttatvAt / atha nityaikapratyekaparisamAptavastubhUtasAmAnyAkhyapadArthaviSayatvaM sAdhyate, tadA dRSTAntasya sAdhyavikalatA hetozvAnaikAntikatA, tathAvidhena dharmeNa kacidapyanvayAsiddheH / ekasya ca sarvAtmanA bahuSu parisamAptatve sarveSAM vyaktibhedAnAM parasparamekarUpatApattiH, ekavyaktipariniSThitasvabhAvasAmAnyapadArthasaMspRSTatvAdekavyatirUpatvAt / sAmAnyasya vA'nekatvApattiyugapadanekavastuparisamAptAtmarUpatvAt , dUradezAvasthitAnekabhAjanagatabilvAdiphalavadityanumAnabAdhA / tena yaduktaM-- cAtra bAdhakaH pratyayo'stIti, tadasiddham / pUrva coktatvAdvakSyamANatvAcca bAdhakasya / yaccaikatvasAdhanaM jAteH, tatrApi jAte. pratyekasamavetAyA asiddhatvAdekabuddhiprAhyatvamasiddhamityAzrayAsiddho hetuH / brAhmaNAdinivarcanaM ca paramArthato naikamavastutvAditi sAdhyavikalamudAharaNam / kAlpanike caikatve sAdhye siddhasAdhyatA, kalpitasyApoharUpatveneSTatvAt / bavApyucyate-- pAtra kAraNadoSo'stIti, tadapyasiddhameba, anAderavi.

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plikaasmetH| 251 yAvAsanAlakSaNasya kAraNadoSasya vidyamAnatvAt / tadevamanayA dizA kuhetavo'mI dUSyAH // 796 // 797 // evaM tAvadvistareNa paroktasAmAnyasAdhanAnAM dUSaNamamidhAya sAmAnyasya bAdhaka 'pramANamamidhAtukAma Aha-apicetyAdi / apicAnekavRttitvaM sAmAnyasya yducyte| tatra keyaM matA vRttiH sthitiH kiM vyaktireva vA // 798 // svarUpApracyutistAvatsthitirasya khabhAvataH / nAdhArastatkRtau zakto yena sthApakatA bhavet // 799 // gamanapratibandho'pi na tasya badarAdivat / vidyate niSkriyatvena nAdhAro'taH prakalpyate // 800 // sthitistatsamavAyacenna tathaiva vicAryate / so'bhISTo'yutasiddhAnAmAzrayAzrayitAtmakaH // 801 // avazyaM sAmAnyasya bhedeSu vRttireSTavyA / anyathA kathaM teSu pratiniyamenakAkArA buddhistanibandhanA setsyati / tatra ca vRttirasya bhavantI sthitilakSaNA vA bhavet , tadamivyaktilakSaNA vA, sthitirapi dvidhA-khabhAvApracyutilakSaNA vA, yadvA'dhogatipratibandhalakSaNA / tatra na tAvadAdyA-nityatvAkhata eva svabhAvApracyuteH siddhatvAt / nApi dvitIyA-amUrcasarvagatatvAbhyAM niSkriyatayA'dhogamanAsambhavAdato na tatpratibandhakatvasAdhAraNaM yuktam / bhedeSu yaH sAmAnyasya samavAyaH sA sthitirityetadapyanuttarameva, tasyaiva samavAyasya vicAryamANatvAt / tathAhi-apRthaksiddhAnAmAzrayAyibhAvalakSaNaH sambandhaH samavAya ucyate, tazcAzritatvaM sAmAnyasya tatpratibaddhasthititayA vA bhavet , tadabhivyaGgitayA vetIdameva nirUpayitumArabdham / nahi parasparAsaGkIrNAtmanAmakiJcitkaramarthAntaraM samavAyo yukto'tiprasaGgAt / evaM hi sarvaH sarvasya samavAyaH syAt, tathAhi-parasparavyAvRttazarIrAnbhAvAnyaH saMzleSayati sa samavAyaH kalpitaH / na cArthAntarasadbhAve'pi khAtmani vyavasthitAH parasparaskhabhAvamanvAvizanti, svarUpahAniprasaGgAt / tasya cArthAntarasya samavAya iti nAmakaraNe na vivAda ityayuktamarthAntaraM sthitiriti // 798 // 799 // 800 // 801 // sthAvityAdinA sAmAnyaM pratyAdhArakalpanAyA atyantAsambaddhatAM darzayati /

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sAdApAro jalAdInAM gamanaprativandhakaH / agatInAM kimAghAraiH sAmAnyAnAM prakalpitaiH // 802 // khajJAnotpattiyogyatve kimbhivyktikaarnnaiH| khajJAnotpattyayogyatve kimabhivyaktikAraNaiH // 803 // .. yaH samarthaH samarthAtmA vyaJjakaiH kriyate yadi / bhAvo'sthiro bhavedevaM dIpavyaGgayaghaTAdivat // 804 // agatInAmiti / gatirahitAnAm / amUrtasarvagatatvAbhyAM gaterabhAvAt / tadamivyaktilakSaNApi sthitirayuktA, tathAhi-tadviSayajJAnotpAdanameva tasyAmivyaktirna tu khabhAvaparipoSaNalakSaNA nityasya svabhAvAnyathAkaraNAsambhavAt , tatazca tasya yadi svata eva jJAnotpAdanasAmarthya tadA kimityabhivyaktikAraNamapekSate / athAsAmarthya tadA parairanAdheyaviSayatvAnna tadapekSA yuktimatI / parairAdheyavizeSatve cAGgIkriyamANe satyanityatvaprasaGgaH, tatazca vyaktivadevAsAdhAraNatvAnna sAmAnyaM syAt / bhAva iti / bhavato'smAdamidhAnapratyayAviti kRtvA kRtsna eva sAmAnyapadArtha ucyate / prayogaHyasya yasminvRttinibandhanaM na kiMcidasti na tattasminvartate, yathA vindhye himavAn , nAsti ca sAmAnyasya bhedeSu vRttinibandhanaM kiMciditiM vyaapkaanuplbdhiH|| 802 // // 803 // 804 // ghaTAdItyAdinA dUSaNAntaramapyAha / ghaTAdijAtibhedAzca svAzrayeSveva bhaavinH| sarvatra vRttibhAjo vA bhaveyuH parajAtivat / / 805 // ghaTatvAdijAtibhedAdi / ghaTatvapArthivatvAdayaH sarvagatatvena varNyamAnAH kadAcikhAzrayamAtravyApitayA vayeran , yadvA vyaktizUnye'pi deze sarvatra bhAvAditi pakSadvayam / parajAtivaditi / mahAviSayatayA sattA pare'tyabhidhIyate / iyaM ca mahAviSayatvamAtrasAmyenaiva dRSTAntIkRtA / natu vyatyantarAlavartidezavyApitayA, tasyA api tavarmApratIteH // 805 // tatra prathame pakSe doSamAha-tatretyAdi / tatra dezAntare vastuprAdurbhAve kathaM nu te| dRzyante vRttibhAjo vA tasimiti na gamyate // 806 //

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ptrikaasmetH| 261 ghaTAdivyaktizUnye deze ghaTAdivastuprAdurbhAve sati te jAtibhedA ghaTatvAdayaH karya tatra ghaTAdau dRzyante vartante ceti na gamyate-nAvabudhyata iti yAvat // 806 // kthmityaah-nhiilaadi| na hi tena sahotpannA nitytvaannaapyvsthitaaH| tatra prAgavibhutvena nacAyAntyanyato'kriyAH // 807 // tathAhi-yadi ghaTAdinA vyaktibhedena sahotpannAste bhaveyuH prAgvA tatrAvasthitAH syuranyato vA dezAntarAdAgaccheyustadA tatra dRzyeranvarteranvA / yAvatA na teSAmutpAdo nityatvAt , nApi prAgavasthAnaM sarvavyApitvAt ; naapynydeshaadaagmnmkriytvaat| tatkathaM teSu teSAM vRttirupalabdhirvA bhavet / prayogaH-ye yatra notpannA nApi prAgavasthAyino nApi pazcAdanyato dezAdAgatimantaste tatra nopalabhyante nApi varttante, yathA zazazirasi tadviSANam , tathAca sAmAnyaM tacchUnyadezotpAdavati ghaTAdike vastunIti vyApakAnupalabdhiH / na cAyamanaikAntiko hetuH, tatra vRtyupalambhayoH prakArAntarAbhAvAt // 807 // dvitIye'pi pakSe doSamAha-svAzrayetyAdi / khAzrayendriyayogAderekasistabahe sati / sarvatraivopalabhyaraMstatvarUpAvibhAgataH // 808 // khAzrayendriyasaMyogAdeH-upalambhahetoH / AdizabdenAtmamanaHsamikarSAdipari. prahaH / ekasminvyaktibhede teSAM jAtibhedAnAM grahaNe sati sarvatraiva vijAtIye'pi vyaktibhede'ntarAle copalabhyeran , seSAM yathAsvamekarUpatayA pratyekaM gRhItarUpAvyatirekAt // 808 // etadeva spaSTayannAha-jJAtAdityAdi / jJAtAvyatiriktaM cettasyApi grahaNaM bhavet / tadeva na vA tasya grahaNaM bheda eva vA / / 809 // tathAhi-dRSTavyaktisamavetasAmAnyarUpAdvijJAtAdavyatiriktaM cedayakSyantarAlavarti sAmAnyarUpaM tadA tasyApi prahaNaM bhavet , gRhItAdaminnatvAt , gRhItasvarUpavat / aba tasya praNaM na bhavati, tathAsatyagRhItarUpAvyatirekAttadvadRSTavyaktisamavAyino'pi grahaNaM na syAt / ayobhayarUpatA'GgIkriyate tadA svabhAvabhedaprasanaH, parassaraviru

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tattvasagrahaH / dharmAdhyAsAt / na hyanyonyapratyanIka prahaNAgrahaNadharmAdhyAsitamapi sadekamiti yuktamamidhAtuM svacchacetasaH, atiprasaGgAt / evaM hi vizvamekameva dravyaM syAt, tatazca sahotpAdavinAzAdiprasaGgaH, anyathaikamiti nAmamAtrameva syAt, naca nAmni vivAdaH // 809 // tadevaM sarvaprakAreNa jAtimamidUSya prayogaM racayannAha - nAnyetyAdi / nAnyakalpitajAtibhyo vRkSAdipratyayA ime / kramitvAnugamAdibhyaH pAcakAdidhiyo yathA // 810 // nityasyAjanakatvaM ca bAdhakaM saMpratIyate / saMyogadUSaNe sarva yadevoktaM prabAdhakam // 811 // 1 ye kramitvAnugAmitvavastutvotpattimatvAdidharmopetAste paraparikalpita nityaikasarvagatasAmAnyato na bhavanti, yathA pAcakAdipratyayAH, tathAcAmI vRkSAdipratyayA iti viruddhavyAptopalabdhiH / nityatAbhAvaviruddhAnityatAbhAvena kramitvAdervyAptatvAt / nityasya ca kramAkramAbhyAmarthakriyAvirodhAnnAnaikAntikatA hetoH / dRSTAntasya ca sAdhyAvikalatAyAH pUrva vistareNa prasAdhitatvAnnAsiddho dRSTAntaH / bAdhakAntaramapyAha --saMyogetyAdi / tatra saMyogadUSaNe bAdhakamuktam, "ekasyAnekavRttizca na yukteti prAdhaka"mityanena / yathAcAnekatraikasya vRttirna yuktA, tathA'vayavidUSaNe " taddhyekavRtti - bhAjetyAdinA pradarzitA / / 810 / / 811 // evamityAdinopasaMharati / 262 evamekAntato bhinnajAtireSA nirAkRtA / jaiminIyAbhyupetA tu syAdvAde pratiSetsyate // 812 // iti sAmAnyaparIkSA / * ye punara yairvaizeSikAdimirvyaktito jAtirekAntaminneSTA teSAmidaM dUSaNamuktam / minAmubhayarUpAM ca jAtimicchanti jainajaiminIyasAGkhyAdayaH, tadupavarNitA jAtiH prastAvAtsyAdvAde niSetsyate / iha tu vaizeSikanaiyAyikopakalpitAyA jAteH prastutatvAnna dUSyate prastAvAbhAvAditi bhAvaH // 812 // iti sAmAnyaparIkSA / '

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pazcikAsametaH / vizeSadUSaNamAha-ye punarityAdi / ye punaH kalpitA ete vizeSA antyabhAvinaH / nityadravyavyapohena te'pyasaMbhavitAH kSaNAH // 813 // 263 yattAvannityadravyavRttitvamantyadravyabhAvitvaM ca vizeSANAM lakSaNamuktaM tadasambhavadoSaduSTatvAdalakSaNameva, nahi nityaM kiMciddravyamasti, tasya pUrva dravyaparIkSAyAM vyapoDhatvAt, tatkathaM tadvRttitvameSAM siddhyet // 813 // yadapi yoginAM vizeSapratyayabalAtsattvameSAM sAdhyate, tatrApyanaikAntikateti darzayati - aNvAkAzadigAdInAmityAdi / aNvAkAzadigAdInAmasaGkIrNa yadA sthitam / svarUpaM ca tadaitasmAdvailakSaNyopalakSaNam // 814 // mizrIbhUtAparAtmAno bhaveyuryadi te punaH / nAnyabhAve'pyavibhrAntaM vailakSaNyopalakSaNam // 815 // kathaM teSu vizeSeSu vailakSaNyopalakSaNam / svata eveti cennaivamaNvAdAvapi kiM matam // 816 // tathA--aNvAdInAM rUpaM svasvabhAvAvasthAnAtparasparamasaGkIrNa vA bhavet, mizrIbhUtaM vA / yadyAdyaH kalpastadA svata evAsaGkIrNavastU palambhAtteSu yoginAM parasparavailakSaNyabuddhirbhaviSyatIti vyarthA vizeSAntarakalpanA / atha dvitIyaH pakSastadA kathamiva vizeSAkhyapadArthAntarasannidhAne'pi teSu parasparAvyatibhinnasvabhAveSu vilakSaNaM jJAnaM yoginAmabhrAntamutpadyate, bhrAntameva tatsyAdatasmiMstathAvRttatvAt / tatazcAyogina eva syuH, bhrAntajJAnasaMsargitvAditi bhAvaH / kiMca - yadi vizeSAkhyapadArthAntaramantareNa vilakSaNAdhIna jAyate tatkathaM teSveva vizeSeSu vilakSaNA dhIrbhavati, nahi teSvapare vizeSAH santyanavasthAprasaGgAt / nityadravyavRttayo'ntyA iti cAbhyupagamahAniprasaGgAca, vizeSeSvapi vRtteH / ataH svata evaiSAM parasparavailakSaNyamatihetutvamaGgIkriyate tadA paramAvAdInAmapi taddhetutvaM svata evAstu, ko yatra teSu pradveSo yena teSAM svata eva parasparavyAvRttamUrtInAmapi satAM paramANvAdInAM parasparavailakSaNyajJAnotpattihetutvaM neSyate vizeSANAM tviSyata iti / nAtra kiMcitkAraNamutpazyAmo'nyatra jADyAt / / 814 / / 815 // 816 //

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264 tsvsngkhH| svata evetyAdinA prazastamateratrottaramAzaGkate / khata evAzucisvaM hi zvamAMsAderyathA sthitam / tadyogAdapareSAM tu tathehApi yadISyate // 817 // yathA prakAzako dIpo ghaTAdezca khataH sthitH| tatprakAzAtmatAyAM ca niyato'yamidaM tathA // 818 // sa hyAha-yathA zvamAMsAdInAM svata evAzucitvaM, tadyogAccAnyeSAM tathehApi tAdAmyAdantyeSu vizeSeSu svata eva vyAvRttipratyayahetutvaM, tadyogAtparamANuSu / kiMcAtadAtmakeSvapyanyanimittaH pratyayo bhavatyeva, yathA ghaTAdiSu pradIpAt , natu pradIpeSu ghaTAdibhya iti / niyato'yamiti / ghaTAdiH / idaM tatheti / vailakSaNyopalakSaNaM vizeSebhya evAgvAdInAM, vizeSANAM svata evetyarthaH // 817 // 818 // nanu cetyAdinA prtividhtte| nanu cAzucibhAvo'yaM sAMvRto na tu tAttvikaH / tatvayaM parato vA'yaM kathaM nAma bhaviSyati // 819 // athavA bhAvikatve'pi zvamAMsAdivazAdime / jAyante'zucayo bhAvA naiva nityA ajanmataH // 820 // pradIpAdiprabhAvAca jJAnotpAdasvarUpatAm / labhante kSaNikA barthAH kalazAbharaNAdayaH // 821 // na vivaadaaspdiibhuutvishessvlbhaavinii| vailakSaNyamatisteSu kramotpatteH sukhAdivat / / 822 // iti vishesspriikssaa|| azucitvaM hi nAma bhAvAnAM kalpanoparacitaM, na pAramArthikamanavasthitatvAt / tathAhi-yadeva dravyaM kasyacicchrotriyAderazucitvenAbhAti, tadevAnyasya kauTikAdeH zucitvena, na caikasya parasparapratyanIkAnekarUpasaMpAto yukta ekatvahAniprasaGgAt / athavA bhavatu bhAvikamazucitvaM bhAvAnAM, tathApi nedaM dRSTAntena samam / tathAhizvamAMsAdikAzucidravyasaMparkAdannAdayo bhAvAH parityaktapUrvazucisvabhAvA anya evAzucayo jAyante / ato yuktameSAM paropAdhikamazucitvam / natvevaM kiMcitparamANvAdiSu nibandhanamasti, yenaiSAM paropAdhikaM vailakSaNyaM bhavettathA, nitytvaadevaajnmto'nutptteH|

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pssikaasmetH| evaM pradIpadRSTAnte'pi ghaTAdInAM jJAnotpattihetutvaM paropAdhikaM yojyam / netyAvinA -vizeSANAM bAdhakaM pramANamAha / tasyApi pUrvavat svarUpaM pratibandhazca vAcyaH // 819 // 820 / / 821 // 822 // iti vizeSaparIkSA / samavAyadUSaNArthamAha-tantuSpityAdi / tantuSveva paTo'mISu vIraNeSu kaTaH punaH / ityAdIhamaterbhAvAtsamavAyo'vagamyate // 823 // ayutasiddhAnAmAdhAryAdhArabhUtAnAmihabuddhiheturyaH sambandhaH sa samavAyaH, sa cAyamiha tantuSu paTa ityAdIhabuddhivizeSato dravyAdibhyo'rthAntaratvenAvagamyate / yathAhi sattAdravyatvAdInAM svAdhAreSvAtmAnurUpapratyayakartRtvAtkhAzrayAdibhyaH parasparatazcArthAntaramAvastathA samavAyasyApi paJcasu padArtheSu-iha tantuSu paTaH, iha dravye guNakarmaNI, iha TranyaguNakarmasu sattA, iha dravye dravyatvam , iha guNeSu guNatvam , iha karmaNi karmatvam , iha dravyeSvantyA vizeSA, ityAdipratyayadarzanAtpaJcabhyaH padArthebhyo'rthAntaratvaM gamyate / prayogaH-yo yeSu yadAkAravilakSaNaH pratyayaH, sa tadarthAntaranibandhanaH, yathA devadatte daNDIti pratyayaH, tathAcAyaM paJcasu padArthevihapratyaya iti khabhAvahetuM manyate // 823 // pratibandhamasya darzayannAha-tasyAbhAva ityAdi / tasyAbhAve sa ceki hi materasyA nivandhanam / na vizeSamatidRSTA nimittAntaravarjitA // 724 // ihabuddhyavizeSAca yogavanna vibhidyate / sarvasinbhAvavattveSa eka eva pratIyate // 825 // kAraNAnupalabdhezca nityo bhAvavadeva sH| na yasya kAraNaM kizcitpramANenopalabhyate // 826 // nivandhanamantareNa bhavato nityaM sattAdiprasaGgo bAdhakaM pramANam / evaM tAvadvaizevikANAM matena-pahabuddhiliGgAnumeyaH samavAyaH, naiyAyikamatena tu-habuddhiprasakSagamya eva / tathAhi te akSavyApAre satIha tantuSu paTa ityAdipratyayotpateH pratyakSatvamAcakSate / sa cAyaM samavAyo yathA saMyogaH sambandheSu minnatathA. nAyaM

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266 tttvsnggrhH| midyate, kiM tarhi ? bhAvavat sattAvat , talliGgAvizeSAdvizeSaliGgAbhAvAtsarvatraika evaM samavAyaH / yogavaditi / vaidhaHdRSTAntaH / akAraNatvAJca bhAvavadeva nityaH siddhaH, akAraNatvaM ca pramANataH kAraNAnupalabdheH siddham // 824 // 825 // 826 // tadetadityAdinA dUSaNamArabhate / tadetadihavijJAnaM pareSAmeva vrtte| khasiddhAntAnurAgeNa na dRSTaM laukikaM tu tat // 827 // tadanena hetorAzrayAsiddhatAmAha / iha tantuSu paTa ityAdikA hi dhiyaH svasiddhAntAnurAgopakalpitA eva / natu loke tathotpadyamAnAH saMvedyanta ityataH sAdhyadharmI na siddhaH // 827 // nAnAtvetyAdinA-tAmeva dharmyasiddhiM samarthayate / nAnAtvalakSaNe hi syaadaadhaaraadheybhuutyoH| idamatreti vijJAnaM kuNDAdau zrIphalAdivat // 828 // naiva tantupaTAdInAM nAnAtvenopalakSaNam / -- vidyate yena teSu syuridamatreti buddhayaH // 829 // yayorhi nAnAtvamupalakSitaM bhavettayorevAdhArAdheyabhAve satIhabuddhirudbhavantI loke dRSTA, yatheha kuNDe zrIphalAnIti, naca tantupaTayo nAtvamupalakSitaM vidyate ca, tatkathaM tatrehabuddhirbhavet // 828 // 829 // syAdetadyadi nAmA'smAmiH siddhAntabalAdupakalpiteyamihamatistathApyasyA bhavadbhinibandhanaM vaktavyamityAha-svecchetyAdi / khecchayA racite vA'sminkalpiteSviva vastuSu / na kAraNaniyogo'yaM paraM pratyupapadyate // 830 // yo hi yatkAraNameva necchati sa kathaM kArya svayamupakalpya tatkAraNaM paryanuyujyate, Atmaiva hi bhavatA paryanuyoktavyaH, yenedaM kAryamupakalpitamicchAvazAt , naivecchAnAM vastusvabhAvAnurodhaH, svAtatryavRttitvAdAsAm , nAto vastusiddhiranavasthAprasaGgAt / tathAhi-bhavadupakalpitasyApi hi vastunaH kaizcidanyathA'pi kalpayituM zakyatvAt // 830 // apica na kevalamiha tantuSu paTa ityAdikA dhiyo loke na siddhAH, kintu tadviparItA evaM prasiddhA iti darzayannAha-vRkSa ityAdi /

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prijkaasmetH| vRkSe zAkhAH zilAzcAga ityeSA laukikI mtiH| agAkhyapariziSTAGganarantaryopalambhanAt // 831 // to punastAkhiti jJAnaM lokAtikrAntamucyate / ghaTe rUpaM kriyAdIti tAdAtmyaM tvavagacchati // 832 // rUpakumbhAdizabdA hi sarvAvasthAbhidhAyakAH / tadvizeSAbhidhAnAya tathA te vinivezitAH // 833 // tAnAzrityeSu vijJAnaM tenAkAreNa vartate / samavAyAnna bhedasya sarveSAmapyanIkSaNAt // 834 // vRkSe zAkhAH parvate zilA ityevaM loke dRzyate, natu zAkhAyAM vRkSaH zilAsu parvata iti / sApi ca vRkSe zAkhetyAdikA matirna samavAyavazAt , kintu agAkhyAni yAni pariziSTAni-vivakSitazAkhAzilAvyatiriktAnyadhovyavasthitAni skandhAdInyaGgAni, teSAM nairantaryopalambhAt / agazabdenAtra na gacchantIti kRtvA tarakho girayazcAbhipretAH / tAviti / agavRkSau / tAsviti / zilAzAkhAsu / yattahIdamiha ghaTe rUparasagandhasparzAzcalanaM cetyAdi loke prasiddhaM jJAnaM tasya samavAyaM muktvA ko'nyo viSaya ityAha-ghaTa ityAdi / tAdAtmyaM-ghaTakhabhAvatvaM, rUpAdInAmavagacchati-jJAnaM loko veti zeSaH / ghaTe rUpaM-ghaTasvabhAvaM rUpaM, na ghaTAdyAtmakamityarthaH / bahuSu rUpAdiSu sAdhAraNazaktivizeSapratipAdanecchayA tadanyarUpAdivyavacchedena ghaTAdizruternivezaH, rUpAdizrutistu pratyekamasAdhAraNacakSurvijJAnAdikAryanirvanisAmarthyadyotanAya nivezitetyato ghaTAdizrutI rUpAdibhedAnAkSipatIti sAmAnAdhikaraNyAbhAvAdvayaiyadhikaraNyenaiva tAdAtmyaM pratipAdyate / ubhayostu kimartha prayoga ityAha -rUpakumbhetyAdi / rUpAdizabdA hi sarvAvasthasya rUpAdervAcakAH / tathAhi yathA ghaTAtmanA'vasthitarUpAdi rUpAdItyucyate tathA paTAdyAtmanA'vasthitamapi, tatazca kevalebhyo rUpAdizabdebhyo na vizeSaH pratIyate kimavasthA rUpAdaya iti, ghaTe rUpAdaya ityevaM tu prayoge ghaTAtmakAsta iti paTAdivyavacchedena pratIyante / tathA ghaTazabdo'pi sarvAvasthaM ghaTaM brUte, zuklaM pItaM calaM nizcalamityAdikam , ataH kevalAnna vizeSapratItiH, ghaTe zuklaM rUpamityAdiprayoge tu tadanyarUpAdivyavacchedena pratipacirbhavati, tatazca tasyaivambhUtasya vizeSasyAbhidhAnAya yathA tathA ghaTe rUpamiti te nivezitAH /

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268 tttvsngkhaa| zabdA iti zeSaH / tAna zabdAnAbhityaiSu ghaTAdiSu tenAkAreNa ghaTe rUpamityAvinA pravartate jJAnaM, natu samavAyamAzritya vartata iti sambandhaH / atra kAraNamAha-bhedasvetyAdi / nahi samavAyaghaTarUpAdInAM sarveSAM parasparato bheda upalabhyate / yeneyaM samavAyanibandhanA buddhirbhavet / etena hetoranaikAntikatvaM pratijJAyAzvAnumAnAdivAghitatvamuktam // 831 // 832 // 833 // 834 // yaboka "mihabukhyavizeSA" dityAdi, satrAha-yoka ityAdi / yayeka samavAyaH syAtsarveSveva ca vastuSu / kapAlAdiSvapi jJAnaM paTAdIti prasajyate // 835 // gajAdiSvapi govAdi smstiitynussjyte| tato gavAdirUpatvamamISAM zAvaleyavat // 836 // paTastantuSu yo'stIti samavAyAtpratIyate / asti cAsau kapAleSu tasyeti na tatheti kim // 837 // nAzritaH sa kapAle cennanu tantuSvapISyate / AzritaH samavAyena sa kapAle'pi nAsti kim // 838 // tantoryaH samavAyo hi paTasyetyabhidhIyate / sa ghaTasya kapAleSu taddhIranavadhirbhavet // 839 // yadyekalailokye samavAyaH syAttadA kapAleSu (paTa) ityAdayo'pi dhiyaH prsuuyern| azvAdiSu ca gotvAdirvidyata ityevaM syAt / tatazca sAvaleyAdibhedavadgajAdiSvapi gavAdipratyayo bhavet / tathAhi-tantuSu paTa iti yatsamavAyabalAtpratItirupavarNitA sa samavAyastasya paTasya kapAlAdiSvapyastIti kimiti tathA pratItirna bhavet / syAdetat na kapAle paTa Azritastena tathA pratyayo na bhavatIti / etadapi mithyA / yatastantuapi paTa Azrita iti yatsamavAyabalAdupavarNyate, sa samavAyaH kapAleSu kiM nAti, yena tatra tantuSviva paTo'stIti tadbuddhirna bhavet / kintu ya eva tantau paTasya samapAya iti nirdizyate sa eva paTasya samavAyaH kapAleSu, tatkathaM sakaro na syAt / tat-tasmAt , dhIranavadhiH-avadhirahitA bhavet / tatazca dravyaguNakarmaNAM dravyatvaguNatvakarmatvAdivizeSaNaiH sambandhasyaikatvAt / paJcapadArthavibhAgo na syAt // 835|| // 836 // 837 // 838 // 839 //

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269 ptrikaasmetH| evamityAdinA gajAdiSu gavAdibuddhiprasaGgaM samarthayate / evaM yazca gajakhAdisamavAyo gajAdiSu / gotvAdijAtibhedAnAM sa eva khAzrayeSvapi // 840 // .. AdhAretyAdinA'tra prazastamateruttaramAzaGkate / AdhArAdheyaniyamaH sa caikatve'pi vidyte| dravyeSviva hi tajAtikarmakheva ca karmatA // 841 // sa zAha-yadyapyekaH samavAyastathApi paJcapadArthasaGkaro na bhavati, AdhArAdheyaniyamAt / tathAhi-dravyeSveva dravyatvaM, guNeSveva guNatvaM, karmaveva karmatvam , ityevaM dravyatvAdInAM pratiniyatAdhArAvacchedena pratipattirupajAyate // 841 // yadyevaM tarhi samavAyaH pratipadArtha bhinnaH prApnotItyAha-ihetyAdi / iheti samavAyotthavijJAnAnvayadarzanAt / sarvatra samavAyo'yameka eveti gamyate // 842 // dravyatvAdinimittAnAM vyatirekasya darzanAt / dhiyAM dravyAdijAtInAM niyamasvavasIyate // 843 // iheti samavAyanimittasya pratyayasya sarvatrAminnAkAratayA'nvayadarzanAtsarvatraikaH samavAya iti gamyate / satyapi caikatve dravyatvAdinimittAnAM dhiyAM pratiniyatAdhArAvacchedenotpatteH vyatirekasyAnandhayalakSaNasya darzanAivyatvAdijAtInAM vyatireko vijJAyate / tena paJcapadArthasakaro na bhavati // 842 // 843 // kathaM punaH sambandhAvizeSe'pyamISAmAdhArAdheyapratiniyamo yujyata ityaah-tdythetyaadi| tayathA kuNDadanoca saMyogaikye'pi dRzyate / AdhArAdheyaniyamastatheha niyamo mtH|| 844 // vyAyavyaJjakasAmarthyabhedAvyAdijAtiSu / samavAyaikabhAve'pi naiva cetsa virudhyate // 845 // yathAhi kuNDadanoH saMyogaikatve'pi bhavatyAzrayAzrayipratiniyamaH, tathA dravyatvAdInAM samavAyaikatve'pi vyaGgyavyazakazaktibhedAdAdhArAdheyapratiniyama iti / sa ityAdhArAdheyaniyamaH // 844. // 845 //

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270 tttvsnggrhH| AdhArAdheya ityAdinA-pratividhatte / AdhArAdheyaniyamo nanvekatve'sya durghttH| dravyatvaM dravya eveSTaM kathaM tatsamavAyataH // 846 // tasthAsau samavAyazca guNAdiSvapi vidyate / guNajAtyAdisambandhAdeka eva hyayaM tayoH // 847 // na hyasmAkaM rUpatvAdInAM rUpAdiSvAdheyaniyamaH siddhaH, kintu bhavatAmeva, sa ca sarvatra samavAyamekamevAbhyupagacchatAM durghaTa ityAdiprasaGgApAdAnaM kriyate / tathAhi dravya eva dravyatvamityevaM yo niyama iSyate sa samavAyabalAdeva, tasya ca dravyatvAderyaH samavAyaH sa eva guNAdiSvapyasti, guNatvAdijAtyA teSAM sambandhatvAt / yadi nAma sambandhastathApi sa eva tatra samavAyo'stIti kathamavasIyata ityAha-eka evetyAdi / tayoriti / drvytvgunnaadijaatyoH| tatazcAbhinnanimittatvAttatsaGkaraprasaGgo durnivAra iti bhAvaH // 846 / / 847 // anyathA guNajAtyAdibhinna eva bhavedayam / . yogibhedAtprativyakti yathA yogo vibhidyate // 848 // anyatheti / yadi dravye dravyatvasya yaH samavAyaH sa eva guNAdiSu guNatvAdInAM na bhavettadA saMyogavatpratyAdhAraM samavAyo midyate // 848 // yathoktaM dravyatvAdinimittAnAmityAdi, tatrAha-dravyatvAdItyAdi / dravyatvAdinimittAnAM vyatireko na yujyate / dhiyAM nimittasadbhAvAdatastaniyamo'pi na // 849 // na vikale nimitte sati kAryasya vyatireko'bhAvo yukto'tatkAryatvaprasaGgAt / tatazca dhiyAM vyatirekAyogAttasyApyAdhArAdheyabhAvasya niyamo na yuktaH // 849 // nanu dravya eva dravyatvamAzritaM sthitamityAdivyapadezato niyamo bhaviSyatItyAha -tdaashrittvetyaadi| tadAzritasvasthAnAdi tmaadevaabhidhiiyte| samavAyAdatazcaitanna yuktaM tanniyAmakam // 850 // tasmAdeva hi samavAyAdAzritatvAdivyavasthAnamupavarNyate bhavadbhiH, tasya ca sarvatrAviziSTatve kathameSa niyamo yokSyate / tasmAdetadapyAzritatvAdi na tasyAdhArAdheyabhAvasya niyAmakaM yuktam , AdhArAdheyabhAvena sahaikayogakSematvAdeSAm // 850 //

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plikaasmetH| 271 vyaGgyavyajakazaktipratiniyamAttarhi niyamo bhaviSyatItyAha-vyAyetyAdi / vyAyavyaJakasAmarthyabhedo'pi samavAyataH / nAnyatastu sa nityAnAmutpAdAnupapattitaH // 851 // - dravyatvAdisAmAnyanya jakatvaM dravyAdInAM yaducyate tatsamavAyabalAdeva / tathAhi -yapta eva dravyatvaM dravye samavetaM tata eva tena tadvyajyata ityucyate / anyata iti / saugatopavarNitAt jJAnotpAdanayogyasvabhAvotpAdanAt / yasmAnityAnAmapi sattAdInAM samavAya iSTaH, na ca nityAnAmutpattiryuktA // 851 // etadeva na hItyAdinA smrthyte| nahi dIpAdisadbhAvAjAyante yAdRzA ime / vijJAnajanane yogyA ghaTAdyA jAtayastathA // 852 // yazcApi dadhikuNDasaMyogo dRSTAntatvenoktaH, so'pyasmAkamasiddha iti drshytikunndddnorityaadi| kuNDadanozca saMyoga ekaH pUrva niraakRtH| na cAsau niyatastasmAdyujyate(tiprasaGgataH) // 853 // pUrvamiti / saMyogapadArthadUSaNe / bhavatu nAma saMyoga ekaH, tatrApi tulya eva prasaGga iti darzayati-na cAsAvityAdi / tasmAditi / saMyogAt / danni kuNDamityAdibuddhiprasaGgo'tiprasaGgaH / saMyogasya nimittasya nirviziSTatvAt // 853 // yaJcoktaM kAraNAnupalabdhenityaH samavAya iti tatrAha-nityatvenetyAdi / nityatvenAsya sarve'pi nityAH prAsAH (ghttaadyH)| ___ AdhAreSu sadA teSAM samavAyo na saMsthitaH // 854 // yadi hi samavAyo nityaH syAttadA ghaTAdInAmapi nityatvaprasaGgaH, svAdhAreSu teSAM sarvadA'vasthAnAt / tathAhi-samavAyAstitvAdevaiSAM khAdhAreSvavasthAnamiSyate, sa ca samavAyo nitya iti kimiti sadA'mI na saMtiSTheran // 854 // khArambhaketyAdinA prsyottrmaashngkte|| khArambhakavibhAgAdvA yadi vA tdvinaashtH| te nazyanti kriyAyA (dIva) yogAderiti cenna tat // 855 // khAdhAraissamavAyo hi teSAmapi sadA mtH| teSAM vinAzabhAve tu niyatA'syApi nAzitA // 856 //

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272 sAdetat-ghaTAdInAM ye khArambhakAvayavAsteSAM vibhAgAdvinAzAdvA baTAdInAM vinaashH| yathA ghaTasyodveSTanapAkAvasthayoH kriyAdayaH sparzavadravyasaMyogAdibhyo vina. zyanti / yathoktam-sparzavadravyasaMyogAtkarmaNo nAzaH kAryavirodhi ca karmeti / tathA buddhe yantarAdvinAzaH zabdasya zabdAntarAditi prprkriyaa| tena satyapi samavAye'vasthitihetau sahakArikAraNAntarAbhAvAdvirodhipratyayopanipAtAca na niyatvaprasaGgo ghaTAdInAmiti parasya bhAvaH / na tadityAdinA pratiSedhati / tayuktaM, yatasveSAmapi vArambhakAvayavAnAM kapAlAdInAM khArambhakeSvavayavAntareSu samavAyaH sarvadA'styeveti kuto vinAzo vibhAgo vA / na kevalaM tadArabdhAnAM dravyANAM kriyAdInAM cetyapizabdena darzayati / yadi tu svArambhakANAmavayavAnAM vinAzo'bhyupagamyeta, tadA niyatamasya samavAyasyApi vinAzaH prApnoti // 855 // 856 // kasmAdityAha-sambandhino nivRttI hItyAdi / sambandhino nivRttau hi sambandho'stIti durghaTam / nahi saMyuktanAze'pi saMyogo nopatiSThate // 457 // yathA saMyogabhAve tu saMyuktAnAmavasthitiH / samavAyasya sadbhAve tathA syAtsamavAyinAm // 858 // etadeva ghaTayanAha-nahItyAdi / tatazca vinaSTasambandhitvAnnaSTasaMyogisaMyogavadnityaH samavAyaH prApnotItyuktaM bhavati / sambandhinAM vA sthitiH prApnoti, avinaSTasaMbandhatvAt , anuparatasaMyogadravyadvayavat / anyathA tatsambandhasvabhAvahAnirubhayeSAmapi prasanyeta // 857 // 858 // ekasambandhanAze'pItyAdinA paraH pratyavatiSThate / ekasambandhinAze'pi samavAyo'vatiSThate / anyasambandhisaddhAvAdyogo no cenna bhedataH // 859 // evaM manyate yadi prathame hetau vinaSTAzeSasambandhitvAditi hetvrtho'mipretH| tadA pakSaikadezAsiddhatA hetoH / na hyazeSANAM sambandhinAM vinAzaH kacidasti / pralaye'pi paramANvAdInAmavaziSyamANatvAt / atha yathAkathaMcidvinaSTasambandhitvasambandhamadhikRtya heturucyate, tadA'naikAntikatA, yadi nAmaikaH sambandhI kacidvinaSTastathA'pyaparasambadhinibandhanAvasthitirasya bhaviSyati / yadyevaM saMyogasyApyanayA nItyA nityatvaM prApno

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273 ptrikaasmetH| tItyAzaya paraH pratividhatte-na bhedata iti / saMyogo hi pratisaMyogi midyate / tenAsyAnityatvaM yuktaM, samavAyastu-ihapratyayanibandhanasyAminnatvAdeka eva jagati / tenAsyAnityatvamayuktamanyatrApi sambandhyantare tasyopalabhyamAnatvAt // 859 // 4. yadyevamityAdinA pratividhatte / yadyevaM ye vinazyanti ghaTAdyAH samavAyinaH / teSAM vRttyAtmako yo'sau samavAyaH prakalpitaH // 860 // sa eva vyavatiSTheta kiM smbndhyntrsthiteH| athAnya eva saMyoga"""""bahutAdivat // 861 // nAdyastallakSaNasyaiva samavAyasya sNsthitau| pUrvavatte sthitA eva prApnuvanti ghaTAdayaH // 862 // na teSAmanavasthAne teSAM (vRttyAtmakaH kacit) / sama(vAyo')vatiSTheta saMjJAmAtreNa vA tathA // 863 // ataH prAgapi sadbhAvAna te vRttAH syuraashrye| pazcAdiva tathA hyeSA vRttisteSAmavastutaH // 864 // tathAhi ye te vinazyanti ghaTAdayaH khakAraNAdisamavAyinasteSAM svakAraNeSu vR. tyAtmako yo'sau samavAyaH kalpitaH sa eva kiM teSu vinaSTeSu sambandhyantareSvasti, Ahokhidanya eva, yathA saMyogo bahutvaM vA pratisaMyogi midyate / AdizabdAdvibhAgAdiparigrahaH / tatra yadyAdyaH pakSastadA prAgavasthAvadapracyutapravRttitvAdavasthitA eva ghaTAdayaH prApnuvanti, teSAM vA ghaTAdInAmanavasthAne'navasthitapravRttitvAnnAvasthitiH samavAyasya prApnoti, anyathA na vRttyAtmakaH syAt / tathAbhUtasya ca khatagrasyAnupakAriNo vRttiH samavAya iti vA nAmakaraNe saMjJAmAtrameva sthAt, na tu vastutathAbhAvastatheti / tadvRttyAtmaka ityevaM tataH saMjJAmAtrAnvayo doSastaM darzayati-ata ityAdi / prAgapi sambandhinAzAt |avinssttsmbndhyvsthaayaampiityrthH / te ghttaadyH| / svAzraye vRttAstasya samavAyasya bhAvAtsadbhAvabalAna sidhyeyuH / pazcAdiva-vinaTasamavAyikAraNavat, paramArthato vRttyabhAvAt / tathAhItyAdinA hetvartha darzayati // 860 // 861 // 862 // 863 // 864 // athAnya eva saMyogavibhAgabahutAdivat / sambanbhyantarasadAve samavAyogvatiSThate // 815 //

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274 tattvasahahaH / saMyogAdivadevaM hi nanvasya bahutA bhvet| evamAdyasya sadbhAve bahu syAdasamaJjasam // 866 // iti smvaaypdaarthpriikssaa| athAnya eveti dvitIyaH pakSastadA saMyogAdivatsamavAyabahutvaM prApnoti, tatazca na samavAyo bhedavAnityasyAbhyupetasya hAniH / evamAdItyAdizabdena kAraNavaiphalyaM, anekasUtravirodhaH, pratyakSAdivirodhaH, srvpdaarthaanaamkrmotpttirityaadidossaantrprigrhH| tathAhi-svakAraNasamavAyaH sattAsamavAyo vA janmocyate, samavAyazca nitya iti na kacidapi kAryajanmani kAraNAnAM sAmarthyamiti kAraNavaiphalyam / tathA "anyatarakarmaja ubhayakarmajaH saMyogajazca saMyogaH, indriyArthasannikarpotpannaM jJAna"mityAdijanmapratipAdakasUtravirodhaH / tathA pratyakSAdipratItikAraNAni cakSurAdIni virudhynte| tathA samavAyalakSaNasya janmano nityatayA na kramostIti kramotpattidRSTabhAvAnAM virudhyate / tatazca yugapajjJAnAnutpattirmanaso liGgamiti svasiddhAntavyAhatiH / nityatvAca janmano'nupakAryopakArakabhUtaM jagaditi vyartha zAstrapraNayanamityAdibahutaramasamaJjasamAlUnavizIrNa syAt // 865 // 866 // iti smvaaypdaarthpriikssaa| AropitAkArazabdapratyayagocaratvasamarthanArtha prastAvamAracayannAha-yadItyAdi / yadi nopAdhayaH kecidvidyante (prmaarthtH)| (daNDI zuklazcalatyasti gau)rihetyAdidhI(dhvanI) // 867 // (syAtAM) kiMviSayAvetau nAnimittau ca tau mtau| sarvasminnavibhAgena tayovRttirasambhavI // 868 // vastveva hi paramArthataH zabdapratyayaprAhyam , ataH zabdaiH sAkSAdvidhiniSedhAbhyAM vastukhabhAvapratipAdanAdvidhiraiva zabdArtha iti vidhizabdArthavAdinAM darzanam / apoha. vAdinAM tu na paramArthataH zabdAnAM kiMcidvAcyaM vastusvarUpamasti / sarva eva hi zabdapratyayo bhrAnto minneSvartheSvabhedAkArAdhyavasAyena pravRtteH, yatra tu pAramparyeNa vastu. pratibandhaH, tatrArthAsaMvAdo bhrAntatve'pIti darzanam / tatra yattadAropitaM vikalpadhiyA'rthedhvaminnaM rUpaM tadanyavyAvRttapadArthAnubhavabalAyAtatvAtsvayaM cAnyavyAvRttatayA prakhyAnAddhAntai cAnyanyAvRttArthena sahakyenAdhyavasitatvAdanyApoDhapadArthAdhigatiphalanAcA.

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pvikaasmetH| 275 nyApoDha ityucyate / tenApohaH zabdArtha iti prasiddham / tatra vidhivAdinazcodayanti / yadi bhavatAM dravyaguNakarmasAmAnyavizeSasamavAyalakSaNA upAdhayo vizeSaNAni zabdapratyayaM prati nimittAni paramArthato na santi, tatkathaM loke daNDItyamidhAnapratyayAH "pravarttante dravyAdhupAdhinimittAH / tathAhi-daNDI viSANItyAdidhIdhvanI loke dravyopAdhiko prasiddhau, zuklaH kRSNa iti guNopAdhikau, calati bhramatIti karmanimittau, asti vidyata iti sattApravRttinimittako, gaurazvo hastIti sAmAnyavizeSopAdhI, iha tantuSu paTa iti samavAyabalAt / tatraiSAM dravyAdInAmabhAve daNDItyAdidhIdhvanI niviSayau syAtAmiti / AdigrahaNaM pratyekamabhisambadhyate / tena pratyekaM chatrI viSANItyAdisamAnajAtIyadhIdhvanInAM grahaNaM bhavati / antyAstu vizeSA yoginAmeva grAhyA iti na teSAmAdizabdena parigrahaH / na cAnimittAvetau yuktI, sarvatrAvizeSeNa sarvadA tayorvRttiprasaGgAt / na cAvibhAgena tayoH pravRttirasti / tasmAtsanti dravyAdaya iti paraH / prayoga:-ye parasparamasaGkIrNapravRttayaste sanimittAH, yathA zrotrAdipratyayAH, asaGkIrNapravRttayazca daNDItyAdizabdapratyayA iti svabhAvahetuH / animittatve sarvatrAvizeSeNa pravRttiprasaGgo bAdhakaM pramANam // 867 // 868 // ucyata ityAdinA prtividhtte| ucyate viSayo'mISAM dhIdhvanInAM na kazcana / antarmAtrAniviSTaM tu bIjameSAM nibandhanam // 869 // tatra yadi mukhyato bAhyena viSayabhUtena sanimittatvameSAM sAdhayitumiSTaM tadA'naikAntikatA hetoH sAdhyaviparyaye bAdhakapramANAbhAvAt / atha yena kenacinimittena sanimittatvamiSyate tadA siddhasAdhyatA / tathA hyasmAmiriSyata evaiSAmanta lpavAsanAprabodho nimittam , na tu viSayabhUtaM, bhrAntatvena pUrvasya zAbdapratyayasya nirvissytvaat| antarmAtrAniviSTamiti / vijJAnasanniviSTaM, vAsaneti yAvat // 869 // etadevAgamena saMspandayannAha yasya yasyetyAdi / / yasya yasya hi zabdasya yo yo viSaya ucyte| sa sa (saMvidya)te naiva vastUnAM sA hi dharmatA // 870 // yo yo viSaya iti / khalakSaNasAmAnyAdiH / sA hi dharmateti / sA-prakRtiH, sarvavAkpathAtItatvaM vastUnAM svabhAva iti yAvat / yathoktam-'yena yena hi nAnA vai yo yo dharmo'milapyate / na sa saMvidyate tatra dharmANAM sA hi dharmate"ti // 870 //

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tsvsgrhH| * athazabdapratyayasya bhrAntatvAviSayatvayoH kiM pramANamiti cet , uktamatra pramANasasmAbhiryadbhinneSvabhedAdhyavasAyena pravRtteH sarva evAyaM zAbdapratyayo bhrAnta iti / tathAhi-yo'tasmiMstaditi pratyayaH sa bhrAnto yathA marIcikAyAM jalapratyayaH, tathA cAyaM mineSvarthe'vabhedAdhyavasAyI zAbdapratyaya iti svabhAvahetuH / naca sAmAnyaM vastubhUtaM prAhmamasyAsti, yenAsiddhatA hetoriti syAt , tasya pUrva vistareNa nirasta. tvAt / bhavatu vA sAmAnyaM, tathApi tasya bhedebhyo'rthAntaratve minneSvabhedAdhyavasAyo bhrAntireva, na hyanyenAnye samAnA yuktAstadvanto nAma syuH / anarthAntaratve'pi sAmAnyasya sarvameva vizvamekameva vastu paramArthata iti tatra sAmAnyasya pratyayo bhrAntirekha / nokavastuviSayaH sAmAnyapratyayaH, bhedagrahaNapuraHsaratvAttasya / bhrAntatve ca siddhe nirviSayatvamapi siddham / khAkArArpaNena janakasya kasyacidarthasyAlambanalakSaNaprAptasyAbhAvAt / athavA anyathA nirviSayatvaM sAdhyate / yatraiva hi kRtasamayA dhvanayaH, sa eva teSAmartho yukto nAnyo'tiprasaGgAt / na ca kacidvastunyeSAM paramArthataH samayaH samastItyato nirviSayA dhIdhvanayaH / prayogaH-ye yatra bhAvataH kRtasamayA na bhavanti, na te paramArthatastamamidadhati, yathA sAnAdimati piNDe'zvazabdo'kRtasamayaH, na bhavanti ca bhAvataH kRtasamayAH sarvasminvastuni sarve dhvanaya iti vyApakAnupalabdheH / kRtasamayatvenAbhidhAyakatvasya vyAptatvAt , tasya cehAbhAvaH / nacAyamasiddho heturityAdarzayannAha-yata ityAdi / yataH khalakSaNaM jAtistadyogo jaatimaaNstthaa| vuddhyAkAro na zabdArtha ghaTAmaJcati tattvataH / / 871 // tathAhi gRhItasamayaM vastu zabdArthatvena vyavasthApyamAnaM kadAcitsvalakSaNaM vA vyavasthApyate, jAtirvA, tadyogo vA, tayA-jAtyA, yogaH-sambandhaH, yadvA jAtimAn , padArthabuddhervA AkAra, iti vikalpAH / tatra sarveSveva samayAsambhavAnna yuktaM zabdArthatvam / tattvata ityanena sAMvRtasya zabdArthasyApratiSedhaM darzayati / tena khavacanavyApAto na bhavati / anyathA hi pratikSAyAH svavacanavirodhaH syAt / tathA khetAnkhalakSaNAdInzabdenApratipAdya na zakyamazabdArthatvameSAM pratipAdayitum / tatpratipipAdayiSayA ca zabdena skhalakSaNAdInupadarzayatA zabdArthatvameSAmabhyupetaM syAt / punazca tadeva pratijJayA pratiSiddhamiti svabacanavyAghAtaH / etena yaduktamudyotakareNa "avAcakatve za

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20 pkhikaasmetH| bdAnAM pratijJAhetvoAghAta" iti tadapi pratyuktaM bhavati, nahi sarvathA zabdArthApavAdo'smAmiH kriyate, tasyAgopAlamapi pratItatvAt / kintu tAttvikatvaM dharmo yA paraistatrAropyate tasya niSedhaH kriyate / na tu dharmiNaH // 871 // -- tatra skhalakSaNe tAvatsaGketasambhavopadarzanAdazabdArthatvaM pratipAdayannAha-tatretyAdi / tatra khalakSaNaM tAvanna zabdaiH prtipaadyte| . saGketavyavahArAptakAlavyAptiviyogataH // 872 // ___ na zabdaiH pratipAdyata iti / tatra saGketAbhAvAditi bhAvaH / kathaM saGkettAbhAva ityAha-saGketeyAdi / saGketavyavahArAbhyAmAptaH prApto yaH kAlastasya vyAptiApanaM tayA viyogAtkAraNAt / na tatra svalakSaNe samaya iti zeSaH / etaduktaM bhavati -samayo hi vyavahArArtha kriyate, na vyasanitayA, tena yasyaiva saGketavyavahArAptakAlavyApakatvamasti tatraiva samayo vyavahartRNAM yukto nAnyatra / na ca khalakSaNasya sake tavyavahArAptakAlavyApakatvamasti / tasmAnna tatra samaya iti // 872 // kasmAtpunaH skhalakSaNasya saGketavyavahArAptakAlavyApakatvaM na sambhavatItyAha-vya. tyAtmAna ityAdi / vyattyAtmAno'nuyantyete na prsprruuptH| dezakAlakriyAzaktipratibhAsAdibhedataH // 873 // tasmAtsaGketadRSTo'rtho vyavahAre na dRshyte| nacAgRhItasaGketo (bodhyetA)nya iva dhvaneH // 874 // sAvaleyAdayo hi vyaktibhedA dezAdibhedena parasparato'tyantavyAvRttamUrtayo naite parasparamanvAvizanti / tatraikatra kRtasamayasya puMso'nyairvyavahAro na syAt / pratibhAsAdItyAdizabdena vrnnsNsthaanaavsthaavishessaadipriprhH| vyavahAro na dRzyata iti / tena vatra samayAbhAvAnnAsiddhatA hetoriti bhAvaH / na cApyanaikAntikatvamiti darzayanAha --nacAgRhItetyAdi / gRhItaH saGketo yatra sa tathA, na gRhItasaGketo'gRhItasa. vetaH / anya iveti / vijAtIyArthavat / dhvaneriti / zabdAt / etaduktaM bhavati / yadyagRhItasaGketamartha zabdaH pratipAdayettadA gozabdo'pyazvaM pratipAdayet / saGketakaraNAnarthakyaM ca syAt / tasmAdatiprasaGgApattirbAdhakaM pramANamiti siddhA vyAptiH / ayameva cAtasamayatvAditi heturAcAryadimAgena "na jAtizabdo bhedAnAM vAcaka

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278 tsvshH| AnanyA"dityanena nirdissttH| tathAhyAnantyAdityanena samayAsambhava eva darzitaH / tena yadudyotakareNoktam-"yadi zabdAnpakSayasi, tadA'nantyAdityasya vastudharmatvAvyadhikaraNo hetuH / atha bhedA eva pakSIkriyante, tadA nAnvayI na vyatirekI dRSTAnto'stItyaheturAnantya"miti, tatpratyuktaM bhavati / punaH sa evAha- "yasya nirvizeSaNA bhedAH zabdairabhidhIyante, tasyAyaM doSaH, asmAkaM tu sattAdivizeSaNAni dravyaguNakarmANyabhidhIyante / tathAhi yatra yatra sattAdikaM sAmAnyaM pazyati tatra tatra sadAdizabdaM prayute / ekameva ca sattAdikaM sAmAnyam , ataH sAmAnyopalakSiteSu bhedeSu samayakriyAsambhavAdakAraNamAnanya"miti / tadetadasamyak-na hi sattAdikaM vastubhUtaM sAmAnyaM tebhyo bhinnamabhinnaM vA'stIti prasAdhitametat / bhavatu vA sAmAnyaM, tathA'pyekasminbhede'nekasAmAnyasambhavAdasAGkaryeNa sadAdizabdaprayojanaM na syAt / naca zabdenAnupadarya sattAdikaM tena sattAdinA bhedAnparamupalakSayituM samayakAraH zakuyAt / na cAkRtasamayeSu sattAdizabdapravRttirasti / tatazcetaretarAzrayadoSaH syAt / athApi syAt-svayameva pratipattA vyavahAropalambhAdanvayavyatirekAbhyAM sadAdizabdaiH samayaM pratipadyata iti / tadetadasamyak / na hyanantarabhedaviSayaM niHzeSa kazcivyavahAramupalabhate / ekadA sattAdimatsu bhedeSvasakRdvyavahAramupalabhyAdRSTeSvapi tajjAtIyeSu tAcchabdhaM pratipadyata iti cenna / adRSTatvAt / nAdRSTeSvatItAnAgatabhedaminnedhvananteSu bhedeSu samayaH sambhavatyatiprasaGgAt / vikalpabuddhyA vyAhRtya teSu pratipadyata eveti cet / evaM tarhi vikalpasamAropitArthaviSaya eva zabdasannivezanaM, na paramAthato bhedeSviti prAptam / tathAhyatItAnAgatayorasattvenAsannihitatvAttatra vikalpabuddhibhavantI nirviSayaiveti tayA vyAhRtamasadeva / tatazca tatra bhavansamayaH kathaM paramArthato vastubhUto bhavedityalaM bahunA / sapakSe bhAvAnnApi hetoviruddhateti siddhaM skhalakSaNAviSayatvaM zabdAnAm // 873 // 874 // syAdeto himAcalAdayo bhAvAsteSAM sthiraikarUpatvAnna dezakAlabhedAdibhedaH sambhavatyataH saGketavyavahArAptakAlavyApakatvAtteSu samayaH sambhavatItyataH pakSaikadezAsiddhatA hetorityata Aha-himAcalAdaya ityAdi / himAcalAdayo ye'pi deshkaalaaybhedinH| (dRSTAsteSvaNavo bhinnAH) kSaNikAca prasAdhitAH // 875 //

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paJjikAsametaH / 279 . Adizabdena malayAdiparigrahaH / ete hyanekANupracayasvabhAvAH, ato naiSAmazeSAvayavaparigraheNa samayaH samasti / prasAdhitodayAnantaravinAzAzca / tenaiteSvapi samayakAlaparidRSTasya svabhAvasya na vyavahArakAleSvanvayo'stIti nAsiddhatA hetoH ||875 // 1 1 evaM tAvatsvalakSaNe vyavahArAnupapatteH samayavaiyarthyaprasaGgAnna samayaH sambhavatIti pratipAditam / sAmpratamazakyakriyatvAdeva na sambhavatIti pratipAdayannAha -- azakyamityAdi / azakyaM samaya (syAsya jAte jAte ca kalpanam / ) nAjAte samaya yukto bhAviko'zvaviSANavat // 876 // upa (nApi ?) jAte gRhItA (nAM pUrva) vAcAmanusmRtau / kriyate samayastatra cirAtIte ( kathaM nu tat ) // 877 // sarva eva bhAvAH pUrvaM prasAdhitodayAnantarApavargAsteSu samayaH kriyamANaH kadAci - danutpanneSu vA kriyeta, utpanneSu vA / tatra na tAvadanutpanneSu paramArthena samayo yuktaH, asataH sarvopAkhyAvirahalakSaNatvenAdhAratvAnupapatteH / bhAvikagrahaNaM sAMvRtaniSedhArtham / tenAjAte'pi putrAdau samayadarzanAnna dRSTavirodhaH, tasya vikalpanirmitArthaviSayatvenAbhAvikatvAt / azvaviSANavaditi / saptamyantAdvatiH / nApyutpanne samayo yuktaH, tathAhi ----- tasminnanubhavotpattau satyAM tatpUrvake ca nAmabhedasmaraNe sati samayaH kAryo nAnyathA'tiprasaGgAt / tatazca nAmabhedasmaraNakAle kSaNadhvaMsitayA ciraniruddhaM svalakSaNamiti, nAjAtavajjAte'pi bhAvikaH samayaH samasti, samayakriyAkAle dvayorapyasannihitatvAt / tathAhyanubhavAvasthAyAmapi tAvattatkAraNatayA svalakSaNaM kSaNikaM na sannihitasattAkaM bhavati / kiM punaranubhavottarakAlabhAvinAmabhedAbhogasmaraNotpAdakAle bhaviSyati / / 876 // 877 / / athApi syAttajjAtIye tatsAmarthyabalopajAte samaya kriyAkAlabhAvini kSaNe samayaH kariSyata iti, ata Aha--- yazcApItyAdi / yazcApi (tatsajAtIyastai) lena tadAparaH / na tatra samayAbhogaH sAdRzyaM ca vikalpitam // 878 // yadyapi samayakriyAkAle sannihitaM kSaNAntaramasti, tathApi tatra samayAbhogAsambhabAna samayo yuktaH, na zvamupalabhya tannAmasmaraNopakramapUrvakaM samayaM kurbANastatkAla

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280 trvsaahH| sanihite gavAdAvAbhogAviSayIkRte'zva iti samayaM samayakRtkazcitkaroti / athApi syAt-sarveSAM khalakSaNakSaNAnAM sAdRzyamasti tenaikatvamadhyavasAya samayaH kariSyata ityAha sAhazyaM ca vikalpitamiti / vikalpabuddhisamAropitaM hi sAdRzyaM, tasla ca dhvanimiH pratipAdane sati skhalakSaNamavAcyameva syAt / tadevaM na skhalakSaNe samayaH / sambhavati / nApi zabdakhalakSaNasya, tathAhi samayakAraH smRtyupasthApitameva nAmabhedamarthe yojayati / na ca smRtirbhAvato'nubhUtamevAmilApamupasthApayituM zaknoti, tasya ciraniruddhatvAt / yacoccArayati tasya pUrvamananubhUtatvAnna tatra smRtiH, nacAviSayIkRtastayA samupasthApayituM zakyaH / ataH smRtyupasthApitamanusandhIyamAnaM vikalpanimitatvenAskhalakSaNameveti na skhalakSaNasya samayaH / tasmAdavyapadezyaM skhalakSaNamiti siddham // 878 // atraiva skhalakSaNAvAcyatvasiddhyai pramANAntaramAha-uSNAdItyAdi / (uSNAdipratipattiryA) nAmAdidhvanibhAvinI / vispaSTA(bhAsate naiSA) tadarthendriyabuddhivat / / 879 // yathA huSNAdyarthaviSayendriyabuddhiH sphuTapratibhAsA vedyate na tathoSNAdizabdabhAvinI, na grupahatanayanarasanaghrANAdayo mAtuliGgAdizabdazravaNAttadrUparasAdyanubhAvino bhavanti yathA'nupahatanayanAdaya indriyadhiyA'nubhavantaH / yathoktam- "anyathaivAmisaMbandhAdAhaM dagdho'mimanyate / anyathA dAhazabdena dAhArthaH saMprakAzyate // " iti / tadarthendriyabuddhivaditi vaidharmodAharaNam / tadarthA cAsAvindriyabuddhizceti vigrahaH // 879 // yadi nAma sA tathA na bhavati, tathApi kimiti zabdasya khalakSaNamartho na bhavatItyAha-na sa tsyetyaadi| na sa tasya ca zabdasya yukto yogo na tatkRte / pratyaye sati bhAtyartho rUpaSoghe tathA rasaH // 880 // prayogaH-yo hi tatkRte pratyaye na pratibhAsate na sa tasyArthaH, yathA rUpajanite pratyaye rasaH, na pratibhAsate ca zAbde pratyaye skhalakSaNamiti sthaapkaanuplbdhiH| atra cAtiprasaGgo bAdhakaM pramANam / tathAhi-zabdasya tadviSayajJAnajanakatvameva tavAcakatvamucyate nAnyat , naca yavijJAnaM yadAkArazUnyaM tattadviSayaM yuktamatiprasaGgAt /

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ptrikaasmetH| 281 nacaikasya vastuno rUpadvayamasti spaSTAspaSTaM, yenAspaSTaM vastugatameva rUpaM zabdairamidhIyata iti syAt / ekasya dvitvavirodhAt , minnasamayasthAyinAM ca parasparaviruddhakhabhAvapratipAdanAt // 880 // ' naiyAyikAstu yuvate "vyaktyAkRtijAtayastu padArtha" iti / padasyArthaH padArthaH, zabdArtha iti yAvat / tatra vyaktizabdena dravyaguNavizeSakarmANyabhidhIyante / tathAca sUtraM "vyaktirguNavizeSAzrayo mUrti"riti / asthArtho vArtikakAramatena tAvaducyate -vizeSyata iti vizeSaH, guNebhyo vizeSo guNavizeSaH, karmAmidhIyate / dvitIyazvAtra guNavizeSazabda ekazeSaM kRtvA nirdiSTaH, tena guNapadArtho gRhyate / guNAzca te vizeSAzceti guNavizeSAH, vizeSagrahaNamAkRtinirAsArtham / tathA hyAkRtiH saMyogavizeSaH, svasvabhAvAt, saMyogazca guNapadArthAntargataH, tatazcAsati vizeSagrahaNe AkRterapi prahaNaM syAt / naca tasyA vyaktAvantarbhAva iSyate, pRthakzabdena tasyA upAdAnAt / Azrayazabdena dravyamamidhIyate, teSAM guNavizeSANAmAzrayastadAzrayo dravya. mityarthaH / sUtre tacchabdalopaM kRtvA nirdezaH kRtaH / evaM vigrahaH karttavyaH-guNavizeSAzca guNavizeSAzceti guNavizeSAH, guNavizeSAzca tadAzrayazceti guNavizeSAzrayaH, samAhAradvandvazvAyam , lokAzrayatvAlliGgasyeti napuMsakaliGgAnirdezaH / tenAyamoM bhavati-yo'yaM guNavizeSAzrayaH sA vyaktizvocyate mUrtizceti / tatra yadA dravye mUrtizabdastadA'dhikaraNasAdhano draSTavyaH, mUrcchantyasminnavayavA iti mUrtiH / yadA tu rUpAdiSu tadA kartRsAdhanaH, mUrcchanti dravye samavayantIti rUpAdayo mUrtiH / vyaktizabdastu dravye karmasAdhano rUpAdiSu karaNasAdhanaH / bhASyakAramatena tu yathAzruti sUtrArtha:-guNavizeSANAmAzrayo dravyameva vyaktimUrtizceti tasyeSTam / yathoktam - "guNavizeSANAM rUparasagandhasparzAnAM gurutvadvatvaghanatvasaMskArANAmavyApinazca parimANavizeSasyAzrayo yathAsambhavaM tadravyaM mUrttirmUchitAvayavatvA"diti / AkR. tizabdena prANyavayavAnAM pANyAdInAM tavayavAnAM cAGgulyAdInAM saMyogo'bhidhIyate / tathAca sUtram-"AkRtirjAtiliGgAkhyA" iti / asya bhASyam-"yayA jAtiotiliGgAni cAkhyAyante tAmAkRtiM vidyAt , sA ca nAnyA sattvAvayavAnAM tadvayavAnAM ca niyatAvyUhAt" iti / vyUhazabdena saMyogavizeSa ucyate / niyataprahaNena kRtrimasaMyoganirAsaH / tatra jAtiliGgAni prANyavayavAH ziraHpANyAdayaH, tairhi gotvAdilakSaNA jAtilijayate / AkRtyA tu kadAcitsAkSAjAtiya'jyate yadA

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282 tttvsnggrhH| ziraHpANyAdisaMnivezadarzanAgotvaM vyajyate / kadAcijAtiliGgAni-yadA viSANAdimiravayavaiH pRthakpRthakkhAvayavasanivezAmivyaktairgotvAdiya'jyate / tena jAtestallimAnAM ca prakhyApikA bhavatyAkRtiH / jAtizabdenAminnAmidhAnapratyayaprasavanimittaM sAmAnyAkhyaM vastUcyate / tathAca sUtraM "samAnaprasavAtmikA jAti"riti samAnapra- . tyayotpattikAraNaM jAtirityarthaH / tatra vyatyAkRtyoretenaiva svalakSaNasya zabdArthatvanirAkaraNena zabdArthatvanirAkaraNaM boddhavyamiti darzayannAha-etenaivetyAdi / etenaiva prakAreNa vyktyaakRtyorniraakRtiH| khalakSaNAtmataiveSTA tayorapi yataH paraiH // 881 // jAtestu pazcAnirAkaraNaM bhaviSyatItyamiprAyaH / nirAkRtiriti / zabdArthatveneti zeSaH / kasmAdityAha-svalakSaNAtmataivetyAdi / tayoriti / vyatyAkRtyoH / tena yathA skhalakSaNasyAkRtasamayatvAdazabdArthatvaM tathA tayorapItyato'kRtasamayatvAdityasya heto siddhirnApyanaikAntikateti bhAvaH // 881 // ___kiMca-vyaktidravyaguNavizeSakarmalakSaNA, AkRtizca saMyogAtmikA, ete ca dravyAdayaH prAgeva pratiSiddhA ityato'pi zabdArthatvamanayorasadbhAvAna yuktamiti darzayati -drvyaadiityaadi| dravyAdiyogayoH prAttu prtissedhaabhidhaantH| na tAkhikI tayoryuktA zabdArthatvavyavasthitiH // 882 / / evaM tAvatsvalakSaNe samayAsambhavaM pratipAdya jAtyAdiSu triSu samayAsambhavaM pratipAdayannAha-jAtisambandhayorityAdi / jAtisambandhayoH pUrva vyAsataH pratiSedhanAt / nAnantarAH prakalpyante zabdArthAstrividhAH pare // 883 // anantarA iti / skhalakSaNamuktA jAtistadyogo jAtimAniti jAtitadyogayo. rabhAvAttadvato'pyasambhava eva, tatkRtatvAttavyapadezasya, tadvatazca skhalakSaNAtmakatvAt / tatpakSabhAvI doSaH samAna eveti bhAvaH / jAtiH padArtha iti vAjA (kA?) tyAyana:, dravyamiti vyADiH, ubhayaM pANiniH / tadapyanenaiva nirastam , jAterayogAdravyasa ca khalakSaNAtmakatvAcatpakSabhAvidoSAnivRtteH / / 883 / / upasaMharabAha-tapasyAkRtItyAdi /

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___283 pssikaasmetH| tadvayatyAkRtijAtInAM padArthatvaM yaducyate / tadasambhavi sarvAsAmapi nIrUpatA yataH // 884 // taditi / tasmAt / nIrUpateti / niHsvabhAvatA // 884 // buddhyAkArazca buddhistho nArthabuddhyantarAnugaH / nAbhipretArthakArI ca so'pi vAcyo na tattvataH // 885 // buddhyAkAro hi tAdAtmyena buddhAvevAvasthita iti nAsau tadbuddhisvarUpavatpratipAdyamartha buddhyantaraM vA'nugacchati, tatazca saGketavyavahArAptakAlAvyApakatvAtskhalakSaNavanna tatrApi samayaH sambhavati, bhavatu vA tasya vyavahArakAlAnvayastathApi na tatra samayo vyavahartRNAM yuktaH / tathA hi-api nAmetaH zabdAdarthakriyArthI pumAnarthakriyAkSamAnAnvijJAya pravartiSyate teSviti manyamAnairvyavahartRbhirabhidhAyakAni yojyante, na dhyasanitayA, na cAsau vikalpabuddhyAkAro'bhipretaM zItApanodAdi kArya tadarthinaH sampAdayitumalam , tadanubhavotpattAvapi tadabhAvAt / tena tatrApi samayAbhAvAnnAsiddho'kRtasamayatvAditi hetuH // 885 // syAdetat-astyarthAdayo'pare zabdArthAH santi / tatazca tatra samayasambhavAdasiddhataiva hetorityata Aha-ye'nye'nyathaivetyAdi / ye'nye'nyathaiva zabdArthamastyarthAdInpracakSate / nirastA eva te'pyetaistathApi punarucyate // 886 // etairiti / skhalakSaNAdizabdArthapratiSedhaiH / teSAM skhalakSaNAdiSvevAntarbhAvAditi bhAvaH // 886 // ke punaste'styAdaya iti darzayannAha-astyartha ityAdi / astyarthaH sarvazabdAnAmiti pratyAyyalakSaNam / apUrvadevatAkhaNaiH samamAhurgavAdiSu // 887 // itizabdo minnakramaH asyartha ityasyAnantaraM sambadhyate / tenAyamoM bhavatiastyartha iti yadetatpratIyate, tatsarvazabdAnAM pratyAyyasyAmidheyasya lakSaNam / zabdArthasya lakSaNamiti yAvat / tena gavAdiSvartheSu viSayabhUteSu yadgavAdizabdapratyAyyaM tadpUrvadevatAsvagaistulyamityAhuH / apUrvAdizabdArthastattulyamityevamAhurityarthaH / yathaiva chapUrvAdizabdA nAkAravizeSa buddhiSu sannivezayanti, kevalaM tatraitAvatpratIyate-santi

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284 tttvsnggrhH| ke'pyarthA yeSvapUrvAdayaH zabdAH prayujyanta iti, tathA dRSTArtheSvapi gavAdizabdeSu tulyam / yatastebhyo'pyevaM pratIyate-asti ko'pyartho gavAdizabdAbhidheyo gotvAdisAmAnyasambaddho veti / yastu tatrAkAravizeSaparigrahaH keSAMcidupajAyate, sa teSAM siddhAntabalAt // 887 // AdizabdenopAttAzabdArthAndarzayannAha-samudAya ityAdi / samudAyo'bhidheyo vA'pyavikalpasamucayaH / asatyo vA'pi saMsargaH zabdArthaH kaizciducyate // 888 // kecidrAhmaNAdizabdestapojAtizrutAdisamudAyo vinA vikalpasamuccayAbhyAmamidhIyata ityAhuryathA vanAdizabdairdhavAdaya iti / tathAhi-vanamityukte dhavo vA khadiro vA palAzo veti na vikalpena pratItirbhavati, nApi dhavazva khadirazca palAzazceti samuccayena, apitu sAmAnyena pratIyante dhavAdayaH / tathA brAhmaNa ityukte tapo vA jAtirvA zrutaM vA, tapazca jAtizca zrutaM ceti, na pratipattirbhavati / api tu sAkalyena sambandhyantaravyavacchinnAstapaHprabhRtayaH saMhatAH pratIyanta iti / tatra bahuSvaniyataikasamudAyibhedAvadhAraNaM vikalpaH, ekatra yugapadamisambadhyamAnasya niyatasyAnekasya kharUpabhedAvadhAraNaM samuJcayaH / avidyamAnau vikalpasamuccayo yasya sa tathoktaH / anye tu dravyatvAdimiranirdhAritarUpairyaH sambandho dravyAdInAM sa zabdArthaH, sa ca sambandhinAM zabdArthatvenAsatyatvAdasatya ityucyate / yadvA-tapaHzrutAdInAM mecakavarNavadaikyena bhAsanAdeSAmeva parasparamasatyaH saMsargaH / tathA te pratyekaM samuditA vA na khena rUpeNopalabhyante, kintvalAtacakravadeSAM samUhaH svarUpamutkramyAvabhAsata iti / / 888 // asatyopAdhi yatsatyaM tadbA zabdanivandhanam / zabdo vA'pyabhijalpavamAgato yAti vAcyatAm // 889 // ___ anye tvAhuH yadasatyopAdhi satyaM sa zabdArtha iti / tatra zabdArthatvenAsatyA upAdhayo vizeSA valayAkulIyakAdayo yasya satyasya, sarvabhedAnuyAyinaH suvarNAdessAmAnyAtmanaH, tatsatyamasatyopAdhi / zabdanibandhanamiti / zabdapravRttinimittamamidheyamityarthaH / anye tu bruvate zabda evAmijalpatvamAgataH zabdArtha iti // 889 // tatra ko'sAvamijalpa ityaah-so'ymityaadi|

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285 ptrikaasmetH| so'yamityabhisambandhAdrUpamekIkRtaM ydaa| zabdasyArthena taM zabdamabhijalpaM pracakSate // 890 // zabda evArtha ityevaM zabde'rthasya nivezanaM so'yamityabhisambandhaH, tasmAtkAraNAyadA zabdasyArthena sahakIkRtaM rUpaM bhavati taM svIkRtAkAraM zabdamamijalpyamityAhuH // 890 // anye tu buddhyArUDhamevAkAraM bAhyavastuviSayaM bAhyavastutayA gRhItaM buddhirUpatvenAvirbhAvitaM zabdArthamAhuH-tadarzayati--yo vetyAdi / yo vA'rthoM vuddhiviSayo bAhyavastunibandhanaH / sa bAyaM vastviti jJAtaH zabdArthaH kaizcidiSyate // 891 // buddhiviSaya iti / buddhau viparivarttamAnaH, buddhistha iti yAvat / bAhyavastuni. bandhana iti / sadasadvAhyaM vastu nibandhanamakSaracihnasthAnIyaM svarUpamupadarzayituM prakamyate yasya, sa bAhyavastunibandhamaH / bAhyaM vastvitijJAta iti / buddhirUpatvenAvirbhAvito bAhyatayAdhyavasita ityarthaH / tathAhi-yAvadbuddhirUpamartheSvapratyastaM buddhirUpameveti tattvabhAvanayA gRhyate, tAvattasya zabdArthatvaM nAvasIyate, tatra kriyAvizeSasambandhAbhAvAt / na hi gAmAnaya dadhi khAdetyAdikAH kriyAstAdRzi buddhirUpe sambhavanti, kriyAyogasambhavI cArthaH zabdairabhidhIyate / ato buddhirUpatayA gRhIto'sau na zabdArthaH / yadA tu bAhyavastuni pratyasto bhavati tadA tasmin pratipattA bAhyatayA viparyastaH kriyAsAdhanasAmarthya tasya manyata iti bhavati zabdArthaH / nanu cApohavAdipakSAdasya ko vizeSaH ? tathAhi-apohavAdinA'pi buddhyAkAro bAhyarUpatayA gRhItaH zabdArtha iti bhASyata eva / yathoktam-"tadrUpAropagatyAnyavyAvRttyadhigateH punaH / zabdArtho'rthaH sa eveti vacane na virudhyate // " iti / naitadasti-ayaM hi buddhyAkAravAdI bAhye vastunyabhrAntaM saviSayaM dravyAdiSu pAramArthikeSvadhyastaM buddhyAkAraM paramArthataH zabdArthamicchati / nanu nirAlambanaM mineSvabhedAdhyavasAyena pravRtte ntimitaretarabhedanibandhanamicchati / yadi tu yathA'smAbhirucyate-"sarvo mithyAvabhAso'yamartheSvekAtmanA prahaH / itaretarabhedo'sya bIjaM saMjJA yarthikA // " iti / tadA siddhasAdhyatA / tathA ca vakSyati-"itaretarabhedo'sya bIjaM cetpakSa eSa naH" iti / na cApohavAdinA paramArthataH kiMcidvAcyaM buddhyAkAro'nyo vA zabdAnAmi

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286 tattvasaGgrahaH / dhyate / tathAhi --ya eva zAbde pratyaye vyavasIyamAnatayA pratibhAsate sa zabdArthaH / naca buddhyAkAraH zAbdapratyayena vyavasIyate, kiM tarhi ? bAhyamevArthakriyAkAri vastu / nacApi tena bAhyaM paramArthato vyavasIyate, yathAtattvamanadhyavasAyAt, yathAvyavasAyamatatvAt / ataH samAropita eva zabdArthaH / yacca samAropitaM tana kiMciditi na kiMcidbhAvato'bhidhIyate zabdaH / yatpunaruktam -- "zabdArtho'rthaH sa eveti tatsamAropitamevArthamabhisandhAya / buddhyAkAravAdinA tu buddhyAkAraH paramArthato vAcya iSyata iti mahAnvizeSaH / / 891 / / anye tvAhurabhyAsAtpratibhAhetuH zabdo na tu bAhyArthapratyAyaka iti ( tadetat ) darzayati ---- abhyAsAdityAdi / abhyAsAtpratibhAhetuH sarvaH zabdaH samAsataH / bAlAnAM ca tirazcAM ca yathA'rthapratipAdane // 892 // zabdasya kacidviSaye punaH punaH pravRttidarzanamabhyAsaH / niyatasAdhanAvacchinnakriyApratipattyanukUlA prajJA pratibhA / sA prayogadarzanAvRttisahitena zabdena janyate / prativAkyaM pratipuruSaM ca sA bhidyate / sa tu tasyA aparimANo bhedaH zabdavyavahArasyAnantyAnna zakyate vidhAtumityata Aha- bAlAnAM ca tirazcAM cetyAdi / yathaiva hyaGkazAbhighAtAdayo hastyAdInAmarthapratipattau kriyamANAyAM pratibhAhetavo bhavanti / tathA sarve'rthavatsammatA vRkSAdayaH zabdA yathAbhyAsaM pratibhAmAtropasaMhArahetavo bhava - nti, na tvartha sAkSAtpratipAdayanti / anyathA hi kathaM parasparaparAhatAH pravacanabhedA utpAdyakathAprabandhAzca svavikalpoparacitapadArthabhedadyotakAH syuriti // 892 // tatretyAdinA pratividhatte / tatrAstyartho'bhiSeyo'yaM kiM khalakSaNamiSyate / jAtiryogo'tha yadvA'nya (t) buddhervA pratibimbakam // 893 || ete khadoSAH pUrvoktA astyarthe kevale'pi ca / pratipAdye na bhedena vyavahAro'vakalpate / / 894 // yadyastyarthaH pUrvoditasvalakSaNAdisvabhAva iSyate / tadA pUrvoditadoSaprasaGgaH / kiMcAnirdhAritarUpavizeSatvAdastyarthasya tasminkevale zabdaiH pratipadyamAne gaurgavayo gaja ityAdibhedena vyavahAro na syAt, tasya zabdairapratipAditatvAt / / 893 / / 894 //

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287 ptrikaasmetH| gotvetyAdinA prsyottrmaashngkte| gokhazabdaviziSTArthasattAmAtragarbhavet / viSANAkRtinIlAdibhedAkhyAtestu tanmatam // 895 // * syAdetat-gotvazabdAbhyAM viziSTasvArthasattAmAtrasya sAvaleyatvAvibhedarahitasya gozabdAdgate:-pratIteH kAraNAt / bhedena vyavahAro bhaviSyatIti / yadyevaM kayaM tarhi zabdArthatvamastyarthamAtrasya mataM yAvatA gavAdivizeSaH pratipAdyo'syevetyAzaya paraH parihAramAha-viSANAkRtItyAdi / viSANAdevizeSasya zabdAdakhyAterapratIteH kAraNAttaduktam-asti kazcidarthaH pratyAyya iti, na tu gotvAdigotvAdizabdayorvizeSaNabhUtayorapratIrityadoSaH // 895 // nanvevamityAdinA prtividhtte| nanvevaM tadvato'rthasya bhedAnAM cAbhidhA bhavet / tadbhAve tatra doSazca nAnyo'styarthazca dRzyate // 896 // __ yadA gotvAdinA viziSTamarthamAtramucyate iti mataM, tadA tadvato'rthasyAmidhAnamaGgIkRtaM syAt / tatra ca jAtestatsamavAyasya ca niSedhAttadvato'rthasyAsambhava iti pUrvokto dossH| kiMca-tadvato'rthasya skhalakSaNAtmakatvAdazakyasamayatvamavyavahAryatvamaspaSTAvabhAsaprasaGgazca pUrvavadApadyate eva / skhalakSaNAdivyatirekeNAnya evAstyartha iti cedAha-nAnyo'styarthazca dRzyata iti / skhalakSaNAdivyatirekeNAnyo'styartho nirUpyamANo na buddhergocaratAmavatarati // 896 // samudAyAbhidhAnapakSe doSamAha-samudAyAbhidhAne'pItyAdi / samudAyAbhidhAne'pi jAtibhedAbhidhA sphuttaa| tapojAtikriyAdInAM sAmastyenAbhidhAnataH // 897 // samudAyAbhidhAnapakSe sphuTatarameva jAterbhedAnAM ca tapaHprabhRtInAmabhidhAnamaGgIkRtamiti pratyekAmidhAnapakSabhAvino doSAH samudAyAmidhAne sarve yugapatprApnuvanti // 897 // / asatyo vA'pItyAdipakSadvaye doSamAha-nirdhAritetyAdi / nirdhAritakharUpANAM dravyAdInAM tu yogtH| sambandho yaca sAmAnyaM satyaM tadvAritaM purA // 898 // bhedajAtyAdirUpeNa shbdaarthaanuppttitH| arthenaikIkRtaM rUpaM na zabdasyopapadyate // 899 //

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288 tttvsnggrhH| jalpo buddhistha evAyaM vaadyyogvibhedtH| tataH ko bheda etasya truTipakSAdanantarAt // 900 // buddhyAkAro'pi zabdArthaH prAgeva vinivaaritH| jJAnAdavyatiriktasya vyApakatvaviyogataH // 901 // . pUrva SaTpadArthaparIkSAyAM saMyogasamavAyalakSaNasya vAritatvAt , sAmAnyasya ca triguNAtmakasya satyasyAvyatiriktasya sAGkhyaparIkSAyAM, vyatiriktasyApi SaTpadArthaparIkSAyAM nirastatvAnnAsatyasaMyogo nApyasatyopAdhisAmAnyaM vAcyam / amijalpapakSe'pyAha-yadi zabdasya kazcidarthaH sambhavet , tadA tena sahakIkaraNaM bhavet , yAvatA skhalakSaNAdirUpasya zabdArthasyAsambhavaH pUrva pratipAditastatkathaM tenaikIkaraNaM bhavet / apicAyamamijalpo buddhistha eva-tathAhi bAhyayoH zabdArthayorbhinnendriyaprAhyatvAdibhyo bhedasya siddhestayoraikyApAdanamayuktameva bhAvikam / ato buddhisthayoreva zabdArthayorekabuddhigatatvAdekIkaraNaM yuktam / tathAyupagRhItAmidheyAkArastirobhUtazabdakhabhAvo buddhau viparivarttamAnaH zabdAtmA svarUpAnugatamarthavibhAgenAntaHsanivezayannamijalpa ucyate / sa ca buddharAtmagata evAkAro yukto na bAhyastasyaikAntena parasparaM , viviktasvabhAvatvAt / tatazca buddhizabdArthapakSAdanantaroktAdasya ko bhedaH ?-naiva kazcit / ubhayatrApi bauddha evaarthH| etAvanmAnaM tu midyate, zabdArthAvekIkRtAviti / doSastu samAna eva "jJAnAdavyatiriktaM ca kathamarthAntaraM braje"diti / tadeva darzayati -buddhyAkAro'pItyAdi / 898 // 899 // 900 // 901 // pratibhApakSe doSamAha pratibhA'pi ca zabdArtho bAhyArthaviSayA yadi / ekAtmaniyate vAdye vicitrAH pratibhAH katham // 902 // atha nirviSayA etA vaasnaamaatrbhaavtH| pratipattiH pravRttivA bAhyArtheSu kathaM bhavet // 903 // bAhyarUpAdhimokSeNa khAkAre yadi te mte| zabdArtho'tAttvika prAptastathA bhrAntyA pravartanAt // 904 // nirbIjA na ca sA yuktA sarvatraiva prsnggtH| itaretarabhedo'sya bIjaM cetpakSa eSa naH // 905 //

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279 pkhikaasmetH| Adizabdena malayAdiparigrahaH / ete hyanekANupracayasvabhAvAH, ato naiSAmazeSAvayavaparigraheNa samayaH samasti / prasAdhitodayAnantaravinAzAzca / tenaiteSvapi samayakAlaparidRSTasya svabhAvasya na vyavahArakAleSvanvayo'stIti nAsiddhatA hetoH||875|| __ evaM tAvatsvalakSaNe vyavahArAnupapatteH samayavaiyarthyaprasaGgAna samayaH sambhavatIti pratipAditam / sAmpratamazakyakriyatvAdeva na sambhavatIti prtipaadynnaah-ashkymityaadi| azakyaM samaya(syAsya jAte'jAte ca kalpanam / ) nAjAte samayo yukto bhAviko'zvaviSANavat // 876 // upa(nApi?)jAte gRhItA(nAM pUrva) vAcAmanusmRtau / kriyate samayastatra cirAtIte(kathaM nu tt)|| 877 // sarva eva bhAvAH pUrva prasAdhitodayAnantarApavargAsteSu samayaH kriyamANaH kadAcidanutpanneSu vA kriyeta, utpanneSu vA / tatra na tAvadanutpanneSu paramArthena samayo yuktaH, asataH sarvopAkhyAvirahalakSaNatvenAdhAratvAnupapatteH / bhAvikagrahaNaM sAMvRtaniSedhArtham / tenAjAte'pi putrAdau samayadarzanAna dRSTavirodhaH, tasya vikalpanirmitArthaviSayatvenAbhAvikatvAt / azvaviSANavaditi / saptamyantAdvatiH / nApyutpanne samayo yuktaH, tathAhi-tasminnanubhavotpattau satyAM tatpUrvake ca nAmabhedasmaraNe sati samayaH kAryo nAnyathA'tiprasaGgAt / tatazca nAmabhedasmaraNakAle kSaNadhvaMsitayA ciraniruddhaM khalakSaNamiti, nAjAtavajjAte'pi bhAvikaH samayaH samasti, samayakriyAkAle dvayorapyasannihitatvAt / tathAAnubhavAvasthAyAmapi tAvattatkAraNatayA skhalakSaNaM kSaNikaM na sannihitasattAkaM bhavati / kiM punaranubhavottarakAlabhAvinAmabhedAbhogasmaraNotpAdakAle bhaviSyati // 876 // 877 // athApi syAttajjAtIye tatsAmarthyabalopajAte samayakriyAkAlabhAvini kSaNe samayaH kariSyata iti, ata Aha--yazcApItyAdi / yazcApi (tatsajAtIyastahAlena tdaaprH| na tatra samayAbhogaH sAdRzyaM ca vikalpitam // 878 // ... yadyapi samayakriyAkAle sannihitaM kSaNAntaramasti, tathApi tatra samayAbhogAsambhabAma samayo yuktaH, na adhamupalabhya tamAmasmaraNopakramapUrvakaM samayaM kurvANakhakAla.

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280 trvsaahH| sanihite gavAdAvAbhogAviSayIkRte'zva iti samayaM samayakRtkazcitkaroti / athApi syAt-sarveSAM khalakSaNakSaNAnAM sAdRzyamasti tenaikatvamadhyavasAya samayaH kariSyata ityAha sAhazyaM ca vikalpitamiti / vikalpabuddhisamAropitaM hi sAdRzyaM, tasla ca dhvanimiH pratipAdane sati skhalakSaNamavAcyameva syAt / tadevaM na skhalakSaNe samayaH / sambhavati / nApi zabdakhalakSaNasya, tathAhi samayakAraH smRtyupasthApitameva nAmabhedamarthe yojayati / na ca smRtirbhAvato'nubhUtamevAmilApamupasthApayituM zaknoti, tasya ciraniruddhatvAt / yacoccArayati tasya pUrvamananubhUtatvAnna tatra smRtiH, nacAviSayIkRtastayA samupasthApayituM zakyaH / ataH smRtyupasthApitamanusandhIyamAnaM vikalpanimitatvenAskhalakSaNameveti na skhalakSaNasya samayaH / tasmAdavyapadezyaM skhalakSaNamiti siddham // 878 // atraiva skhalakSaNAvAcyatvasiddhyai pramANAntaramAha-uSNAdItyAdi / (uSNAdipratipattiryA) nAmAdidhvanibhAvinI / vispaSTA(bhAsate naiSA) tadarthendriyabuddhivat / / 879 // yathA huSNAdyarthaviSayendriyabuddhiH sphuTapratibhAsA vedyate na tathoSNAdizabdabhAvinI, na grupahatanayanarasanaghrANAdayo mAtuliGgAdizabdazravaNAttadrUparasAdyanubhAvino bhavanti yathA'nupahatanayanAdaya indriyadhiyA'nubhavantaH / yathoktam- "anyathaivAmisaMbandhAdAhaM dagdho'mimanyate / anyathA dAhazabdena dAhArthaH saMprakAzyate // " iti / tadarthendriyabuddhivaditi vaidharmodAharaNam / tadarthA cAsAvindriyabuddhizceti vigrahaH // 879 // yadi nAma sA tathA na bhavati, tathApi kimiti zabdasya khalakSaNamartho na bhavatItyAha-na sa tsyetyaadi| na sa tasya ca zabdasya yukto yogo na tatkRte / pratyaye sati bhAtyartho rUpaSoghe tathA rasaH // 880 // prayogaH-yo hi tatkRte pratyaye na pratibhAsate na sa tasyArthaH, yathA rUpajanite pratyaye rasaH, na pratibhAsate ca zAbde pratyaye skhalakSaNamiti sthaapkaanuplbdhiH| atra cAtiprasaGgo bAdhakaM pramANam / tathAhi-zabdasya tadviSayajJAnajanakatvameva tavAcakatvamucyate nAnyat , naca yavijJAnaM yadAkArazUnyaM tattadviSayaM yuktamatiprasaGgAt /

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ptrikaasmetH| 281 nacaikasya vastuno rUpadvayamasti spaSTAspaSTaM, yenAspaSTaM vastugatameva rUpaM zabdairamidhIyata iti syAt / ekasya dvitvavirodhAt , minnasamayasthAyinAM ca parasparaviruddhakhabhAvapratipAdanAt // 880 // ' naiyAyikAstu yuvate "vyaktyAkRtijAtayastu padArtha" iti / padasyArthaH padArthaH, zabdArtha iti yAvat / tatra vyaktizabdena dravyaguNavizeSakarmANyabhidhIyante / tathAca sUtraM "vyaktirguNavizeSAzrayo mUrti"riti / asthArtho vArtikakAramatena tAvaducyate -vizeSyata iti vizeSaH, guNebhyo vizeSo guNavizeSaH, karmAmidhIyate / dvitIyazvAtra guNavizeSazabda ekazeSaM kRtvA nirdiSTaH, tena guNapadArtho gRhyate / guNAzca te vizeSAzceti guNavizeSAH, vizeSagrahaNamAkRtinirAsArtham / tathA hyAkRtiH saMyogavizeSaH, svasvabhAvAt, saMyogazca guNapadArthAntargataH, tatazcAsati vizeSagrahaNe AkRterapi prahaNaM syAt / naca tasyA vyaktAvantarbhAva iSyate, pRthakzabdena tasyA upAdAnAt / Azrayazabdena dravyamamidhIyate, teSAM guNavizeSANAmAzrayastadAzrayo dravya. mityarthaH / sUtre tacchabdalopaM kRtvA nirdezaH kRtaH / evaM vigrahaH karttavyaH-guNavizeSAzca guNavizeSAzceti guNavizeSAH, guNavizeSAzca tadAzrayazceti guNavizeSAzrayaH, samAhAradvandvazvAyam , lokAzrayatvAlliGgasyeti napuMsakaliGgAnirdezaH / tenAyamoM bhavati-yo'yaM guNavizeSAzrayaH sA vyaktizvocyate mUrtizceti / tatra yadA dravye mUrtizabdastadA'dhikaraNasAdhano draSTavyaH, mUrcchantyasminnavayavA iti mUrtiH / yadA tu rUpAdiSu tadA kartRsAdhanaH, mUrcchanti dravye samavayantIti rUpAdayo mUrtiH / vyaktizabdastu dravye karmasAdhano rUpAdiSu karaNasAdhanaH / bhASyakAramatena tu yathAzruti sUtrArtha:-guNavizeSANAmAzrayo dravyameva vyaktimUrtizceti tasyeSTam / yathoktam - "guNavizeSANAM rUparasagandhasparzAnAM gurutvadvatvaghanatvasaMskArANAmavyApinazca parimANavizeSasyAzrayo yathAsambhavaM tadravyaM mUrttirmUchitAvayavatvA"diti / AkR. tizabdena prANyavayavAnAM pANyAdInAM tavayavAnAM cAGgulyAdInAM saMyogo'bhidhIyate / tathAca sUtram-"AkRtirjAtiliGgAkhyA" iti / asya bhASyam-"yayA jAtiotiliGgAni cAkhyAyante tAmAkRtiM vidyAt , sA ca nAnyA sattvAvayavAnAM tadvayavAnAM ca niyatAvyUhAt" iti / vyUhazabdena saMyogavizeSa ucyate / niyataprahaNena kRtrimasaMyoganirAsaH / tatra jAtiliGgAni prANyavayavAH ziraHpANyAdayaH, tairhi gotvAdilakSaNA jAtilijayate / AkRtyA tu kadAcitsAkSAjAtiya'jyate yadA

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282 tttvsnggrhH| ziraHpANyAdisaMnivezadarzanAgotvaM vyajyate / kadAcijAtiliGgAni-yadA viSANAdimiravayavaiH pRthakpRthakkhAvayavasanivezAmivyaktairgotvAdiya'jyate / tena jAtestallimAnAM ca prakhyApikA bhavatyAkRtiH / jAtizabdenAminnAmidhAnapratyayaprasavanimittaM sAmAnyAkhyaM vastUcyate / tathAca sUtraM "samAnaprasavAtmikA jAti"riti samAnapra- . tyayotpattikAraNaM jAtirityarthaH / tatra vyatyAkRtyoretenaiva svalakSaNasya zabdArthatvanirAkaraNena zabdArthatvanirAkaraNaM boddhavyamiti darzayannAha-etenaivetyAdi / etenaiva prakAreNa vyktyaakRtyorniraakRtiH| khalakSaNAtmataiveSTA tayorapi yataH paraiH // 881 // jAtestu pazcAnirAkaraNaM bhaviSyatItyamiprAyaH / nirAkRtiriti / zabdArthatveneti zeSaH / kasmAdityAha-svalakSaNAtmataivetyAdi / tayoriti / vyatyAkRtyoH / tena yathA skhalakSaNasyAkRtasamayatvAdazabdArthatvaM tathA tayorapItyato'kRtasamayatvAdityasya heto siddhirnApyanaikAntikateti bhAvaH // 881 // ___kiMca-vyaktidravyaguNavizeSakarmalakSaNA, AkRtizca saMyogAtmikA, ete ca dravyAdayaH prAgeva pratiSiddhA ityato'pi zabdArthatvamanayorasadbhAvAna yuktamiti darzayati -drvyaadiityaadi| dravyAdiyogayoH prAttu prtissedhaabhidhaantH| na tAkhikI tayoryuktA zabdArthatvavyavasthitiH // 882 / / evaM tAvatsvalakSaNe samayAsambhavaM pratipAdya jAtyAdiSu triSu samayAsambhavaM pratipAdayannAha-jAtisambandhayorityAdi / jAtisambandhayoH pUrva vyAsataH pratiSedhanAt / nAnantarAH prakalpyante zabdArthAstrividhAH pare // 883 // anantarA iti / skhalakSaNamuktA jAtistadyogo jAtimAniti jAtitadyogayo. rabhAvAttadvato'pyasambhava eva, tatkRtatvAttavyapadezasya, tadvatazca skhalakSaNAtmakatvAt / tatpakSabhAvI doSaH samAna eveti bhAvaH / jAtiH padArtha iti vAjA (kA?) tyAyana:, dravyamiti vyADiH, ubhayaM pANiniH / tadapyanenaiva nirastam , jAterayogAdravyasa ca khalakSaNAtmakatvAcatpakSabhAvidoSAnivRtteH / / 883 / / upasaMharabAha-tapasyAkRtItyAdi /

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___283 pssikaasmetH| tadvayatyAkRtijAtInAM padArthatvaM yaducyate / tadasambhavi sarvAsAmapi nIrUpatA yataH // 884 // taditi / tasmAt / nIrUpateti / niHsvabhAvatA // 884 // buddhyAkArazca buddhistho nArthabuddhyantarAnugaH / nAbhipretArthakArI ca so'pi vAcyo na tattvataH // 885 // buddhyAkAro hi tAdAtmyena buddhAvevAvasthita iti nAsau tadbuddhisvarUpavatpratipAdyamartha buddhyantaraM vA'nugacchati, tatazca saGketavyavahArAptakAlAvyApakatvAtskhalakSaNavanna tatrApi samayaH sambhavati, bhavatu vA tasya vyavahArakAlAnvayastathApi na tatra samayo vyavahartRNAM yuktaH / tathA hi-api nAmetaH zabdAdarthakriyArthI pumAnarthakriyAkSamAnAnvijJAya pravartiSyate teSviti manyamAnairvyavahartRbhirabhidhAyakAni yojyante, na dhyasanitayA, na cAsau vikalpabuddhyAkAro'bhipretaM zItApanodAdi kArya tadarthinaH sampAdayitumalam , tadanubhavotpattAvapi tadabhAvAt / tena tatrApi samayAbhAvAnnAsiddho'kRtasamayatvAditi hetuH // 885 // syAdetat-astyarthAdayo'pare zabdArthAH santi / tatazca tatra samayasambhavAdasiddhataiva hetorityata Aha-ye'nye'nyathaivetyAdi / ye'nye'nyathaiva zabdArthamastyarthAdInpracakSate / nirastA eva te'pyetaistathApi punarucyate // 886 // etairiti / skhalakSaNAdizabdArthapratiSedhaiH / teSAM skhalakSaNAdiSvevAntarbhAvAditi bhAvaH // 886 // ke punaste'styAdaya iti darzayannAha-astyartha ityAdi / astyarthaH sarvazabdAnAmiti pratyAyyalakSaNam / apUrvadevatAkhaNaiH samamAhurgavAdiSu // 887 // itizabdo minnakramaH asyartha ityasyAnantaraM sambadhyate / tenAyamoM bhavatiastyartha iti yadetatpratIyate, tatsarvazabdAnAM pratyAyyasyAmidheyasya lakSaNam / zabdArthasya lakSaNamiti yAvat / tena gavAdiSvartheSu viSayabhUteSu yadgavAdizabdapratyAyyaM tadpUrvadevatAsvagaistulyamityAhuH / apUrvAdizabdArthastattulyamityevamAhurityarthaH / yathaiva chapUrvAdizabdA nAkAravizeSa buddhiSu sannivezayanti, kevalaM tatraitAvatpratIyate-santi

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284 tttvsnggrhH| ke'pyarthA yeSvapUrvAdayaH zabdAH prayujyanta iti, tathA dRSTArtheSvapi gavAdizabdeSu tulyam / yatastebhyo'pyevaM pratIyate-asti ko'pyartho gavAdizabdAbhidheyo gotvAdisAmAnyasambaddho veti / yastu tatrAkAravizeSaparigrahaH keSAMcidupajAyate, sa teSAM siddhAntabalAt // 887 // AdizabdenopAttAzabdArthAndarzayannAha-samudAya ityAdi / samudAyo'bhidheyo vA'pyavikalpasamucayaH / asatyo vA'pi saMsargaH zabdArthaH kaizciducyate // 888 // kecidrAhmaNAdizabdestapojAtizrutAdisamudAyo vinA vikalpasamuccayAbhyAmamidhIyata ityAhuryathA vanAdizabdairdhavAdaya iti / tathAhi-vanamityukte dhavo vA khadiro vA palAzo veti na vikalpena pratItirbhavati, nApi dhavazva khadirazca palAzazceti samuccayena, apitu sAmAnyena pratIyante dhavAdayaH / tathA brAhmaNa ityukte tapo vA jAtirvA zrutaM vA, tapazca jAtizca zrutaM ceti, na pratipattirbhavati / api tu sAkalyena sambandhyantaravyavacchinnAstapaHprabhRtayaH saMhatAH pratIyanta iti / tatra bahuSvaniyataikasamudAyibhedAvadhAraNaM vikalpaH, ekatra yugapadamisambadhyamAnasya niyatasyAnekasya kharUpabhedAvadhAraNaM samuJcayaH / avidyamAnau vikalpasamuccayo yasya sa tathoktaH / anye tu dravyatvAdimiranirdhAritarUpairyaH sambandho dravyAdInAM sa zabdArthaH, sa ca sambandhinAM zabdArthatvenAsatyatvAdasatya ityucyate / yadvA-tapaHzrutAdInAM mecakavarNavadaikyena bhAsanAdeSAmeva parasparamasatyaH saMsargaH / tathA te pratyekaM samuditA vA na khena rUpeNopalabhyante, kintvalAtacakravadeSAM samUhaH svarUpamutkramyAvabhAsata iti / / 888 // asatyopAdhi yatsatyaM tadbA zabdanivandhanam / zabdo vA'pyabhijalpavamAgato yAti vAcyatAm // 889 // ___ anye tvAhuH yadasatyopAdhi satyaM sa zabdArtha iti / tatra zabdArthatvenAsatyA upAdhayo vizeSA valayAkulIyakAdayo yasya satyasya, sarvabhedAnuyAyinaH suvarNAdessAmAnyAtmanaH, tatsatyamasatyopAdhi / zabdanibandhanamiti / zabdapravRttinimittamamidheyamityarthaH / anye tu bruvate zabda evAmijalpatvamAgataH zabdArtha iti // 889 // tatra ko'sAvamijalpa ityaah-so'ymityaadi|

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285 ptrikaasmetH| so'yamityabhisambandhAdrUpamekIkRtaM ydaa| zabdasyArthena taM zabdamabhijalpaM pracakSate // 890 // zabda evArtha ityevaM zabde'rthasya nivezanaM so'yamityabhisambandhaH, tasmAtkAraNAyadA zabdasyArthena sahakIkRtaM rUpaM bhavati taM svIkRtAkAraM zabdamamijalpyamityAhuH // 890 // anye tu buddhyArUDhamevAkAraM bAhyavastuviSayaM bAhyavastutayA gRhItaM buddhirUpatvenAvirbhAvitaM zabdArthamAhuH-tadarzayati--yo vetyAdi / yo vA'rthoM vuddhiviSayo bAhyavastunibandhanaH / sa bAyaM vastviti jJAtaH zabdArthaH kaizcidiSyate // 891 // buddhiviSaya iti / buddhau viparivarttamAnaH, buddhistha iti yAvat / bAhyavastuni. bandhana iti / sadasadvAhyaM vastu nibandhanamakSaracihnasthAnIyaM svarUpamupadarzayituM prakamyate yasya, sa bAhyavastunibandhamaH / bAhyaM vastvitijJAta iti / buddhirUpatvenAvirbhAvito bAhyatayAdhyavasita ityarthaH / tathAhi-yAvadbuddhirUpamartheSvapratyastaM buddhirUpameveti tattvabhAvanayA gRhyate, tAvattasya zabdArthatvaM nAvasIyate, tatra kriyAvizeSasambandhAbhAvAt / na hi gAmAnaya dadhi khAdetyAdikAH kriyAstAdRzi buddhirUpe sambhavanti, kriyAyogasambhavI cArthaH zabdairabhidhIyate / ato buddhirUpatayA gRhIto'sau na zabdArthaH / yadA tu bAhyavastuni pratyasto bhavati tadA tasmin pratipattA bAhyatayA viparyastaH kriyAsAdhanasAmarthya tasya manyata iti bhavati zabdArthaH / nanu cApohavAdipakSAdasya ko vizeSaH ? tathAhi-apohavAdinA'pi buddhyAkAro bAhyarUpatayA gRhItaH zabdArtha iti bhASyata eva / yathoktam-"tadrUpAropagatyAnyavyAvRttyadhigateH punaH / zabdArtho'rthaH sa eveti vacane na virudhyate // " iti / naitadasti-ayaM hi buddhyAkAravAdI bAhye vastunyabhrAntaM saviSayaM dravyAdiSu pAramArthikeSvadhyastaM buddhyAkAraM paramArthataH zabdArthamicchati / nanu nirAlambanaM mineSvabhedAdhyavasAyena pravRtte ntimitaretarabhedanibandhanamicchati / yadi tu yathA'smAbhirucyate-"sarvo mithyAvabhAso'yamartheSvekAtmanA prahaH / itaretarabhedo'sya bIjaM saMjJA yarthikA // " iti / tadA siddhasAdhyatA / tathA ca vakSyati-"itaretarabhedo'sya bIjaM cetpakSa eSa naH" iti / na cApohavAdinA paramArthataH kiMcidvAcyaM buddhyAkAro'nyo vA zabdAnAmi

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286 tttvsnggrhH| pyate / tathAhi-ya eva zAbde pratyaye vyavasIyamAnatayA pratibhAsate sa zabdArthaH / naca bukhyAkAraH zAbdapratyayena vyavasIyate, kiM tarhi ? bAhyamevArthakriyAkAri vastu / nacApi tena bAhya paramArthato vyavasIyate, yathAtattvamanadhyavasAyAtU , yathAvyavasAyamatattvAt / ataH samAropita eva zabdArthaH / yacca samAropitaM tana kiMciditi na* : kiMcidbhAvato'bhidhIyate zabdaiH / yatpunaruktam-"zabdArtho'rthaH sa eve"ti tatsamAropitamevArthamamisandhAya / buddhyAkAravAdinA tu buddhyAkAraH paramArthato vAcya iSyata iti mahAnvizeSaH // 891 // ___ anye tvAhurabhyAsAtpratibhAhetuH zabdo na tu bAhyArthapratyAyaka iti (tadetat ) drshyti-abhyaasaadityaadi| abhyAsAtpratibhAhetuH sarvaH zabdaH smaastH| bAlAnAM ca tiravAM ca yathA'rthapratipAdane // 892 // zabdasya kacidviSaye punaH punaH prvRttidrshnmbhyaasH| niyatasAdhanAvacchinnakriyApratipattyanukUlA prajJA pratibhA / sA prayogadarzanAvRttisahitena zabdena janyate / / prativAkyaM pratipuruSaM ca sA midyate / sa tu tasyA aparimANo bhedaH zabdavyavahArasAnantyAna zakyate vidhAtumityata Aha-bAlAnAM ca tirazcAM cetyAdi / yathaiva baGkuzAmighAtAdayo hasyAdInAmarthapratipattau kriyamANAyAM pratibhAhetavo bhavanti / tathA sarve'rthavatsammatA vRkSAdayaH zabdA yathAbhyAsaM pratibhAmAtropasaMhArahetavo bhavanti, na tvartha sAkSAtpratipAdayanti / anyathA hi kathaM parasparaparAhatAH pravacanabhedA utpAdyakathAprabandhAzca svavikalpoparacitapadArthabhedadyotakAH syuriti // 892 // tatretyAdinA prtividhtte| tatrAstyartho'bhidheyo'yaM kiM khalakSaNamiSyate / jAtiryogo'tha yadvA'nya(t) buddhervA pratibimbakam / / 893 // ete khadoSAH pUrvoktA astyarthe kevale'pi c| pratipAye na bhedena vyavahAro'vakalpate // 894 // yadyatyarthaH pUrvoditasvalakSaNAdisvabhAva iSyate / tadA pUrvoditadoSaprasaGgaH / kiMcAnirdhAritarUpavizeSatvAdastyarthasya tasminkevale zabdaiH pratipadyamAne gaurgavayo gaja ityAvibhedena vyavahAro na syAt , takha zabdairapratipAditatvAt // 893 // 894 / /

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287 ptrikaasmetH| gotvetyAdinA prsyottrmaashngkte| gokhazabdaviziSTArthasattAmAtragarbhavet / viSANAkRtinIlAdibhedAkhyAtestu tanmatam // 895 // * syAdetat-gotvazabdAbhyAM viziSTasvArthasattAmAtrasya sAvaleyatvAvibhedarahitasya gozabdAdgate:-pratIteH kAraNAt / bhedena vyavahAro bhaviSyatIti / yadyevaM kayaM tarhi zabdArthatvamastyarthamAtrasya mataM yAvatA gavAdivizeSaH pratipAdyo'syevetyAzaya paraH parihAramAha-viSANAkRtItyAdi / viSANAdevizeSasya zabdAdakhyAterapratIteH kAraNAttaduktam-asti kazcidarthaH pratyAyya iti, na tu gotvAdigotvAdizabdayorvizeSaNabhUtayorapratIrityadoSaH // 895 // nanvevamityAdinA prtividhtte| nanvevaM tadvato'rthasya bhedAnAM cAbhidhA bhavet / tadbhAve tatra doSazca nAnyo'styarthazca dRzyate // 896 // __ yadA gotvAdinA viziSTamarthamAtramucyate iti mataM, tadA tadvato'rthasyAmidhAnamaGgIkRtaM syAt / tatra ca jAtestatsamavAyasya ca niSedhAttadvato'rthasyAsambhava iti pUrvokto dossH| kiMca-tadvato'rthasya skhalakSaNAtmakatvAdazakyasamayatvamavyavahAryatvamaspaSTAvabhAsaprasaGgazca pUrvavadApadyate eva / skhalakSaNAdivyatirekeNAnya evAstyartha iti cedAha-nAnyo'styarthazca dRzyata iti / skhalakSaNAdivyatirekeNAnyo'styartho nirUpyamANo na buddhergocaratAmavatarati // 896 // samudAyAbhidhAnapakSe doSamAha-samudAyAbhidhAne'pItyAdi / samudAyAbhidhAne'pi jAtibhedAbhidhA sphuttaa| tapojAtikriyAdInAM sAmastyenAbhidhAnataH // 897 // samudAyAbhidhAnapakSe sphuTatarameva jAterbhedAnAM ca tapaHprabhRtInAmabhidhAnamaGgIkRtamiti pratyekAmidhAnapakSabhAvino doSAH samudAyAmidhAne sarve yugapatprApnuvanti // 897 // / asatyo vA'pItyAdipakSadvaye doSamAha-nirdhAritetyAdi / nirdhAritakharUpANAM dravyAdInAM tu yogtH| sambandho yaca sAmAnyaM satyaM tadvAritaM purA // 898 // bhedajAtyAdirUpeNa shbdaarthaanuppttitH| arthenaikIkRtaM rUpaM na zabdasyopapadyate // 899 //

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288 tttvsnggrhH| jalpo buddhistha evAyaM vaadyyogvibhedtH| tataH ko bheda etasya truTipakSAdanantarAt // 900 // buddhyAkAro'pi zabdArthaH prAgeva vinivaaritH| jJAnAdavyatiriktasya vyApakatvaviyogataH // 901 // . pUrva SaTpadArthaparIkSAyAM saMyogasamavAyalakSaNasya vAritatvAt , sAmAnyasya ca triguNAtmakasya satyasyAvyatiriktasya sAGkhyaparIkSAyAM, vyatiriktasyApi SaTpadArthaparIkSAyAM nirastatvAnnAsatyasaMyogo nApyasatyopAdhisAmAnyaM vAcyam / amijalpapakSe'pyAha-yadi zabdasya kazcidarthaH sambhavet , tadA tena sahakIkaraNaM bhavet , yAvatA skhalakSaNAdirUpasya zabdArthasyAsambhavaH pUrva pratipAditastatkathaM tenaikIkaraNaM bhavet / apicAyamamijalpo buddhistha eva-tathAhi bAhyayoH zabdArthayorbhinnendriyaprAhyatvAdibhyo bhedasya siddhestayoraikyApAdanamayuktameva bhAvikam / ato buddhisthayoreva zabdArthayorekabuddhigatatvAdekIkaraNaM yuktam / tathAyupagRhItAmidheyAkArastirobhUtazabdakhabhAvo buddhau viparivarttamAnaH zabdAtmA svarUpAnugatamarthavibhAgenAntaHsanivezayannamijalpa ucyate / sa ca buddharAtmagata evAkAro yukto na bAhyastasyaikAntena parasparaM , viviktasvabhAvatvAt / tatazca buddhizabdArthapakSAdanantaroktAdasya ko bhedaH ?-naiva kazcit / ubhayatrApi bauddha evaarthH| etAvanmAnaM tu midyate, zabdArthAvekIkRtAviti / doSastu samAna eva "jJAnAdavyatiriktaM ca kathamarthAntaraM braje"diti / tadeva darzayati -buddhyAkAro'pItyAdi / 898 // 899 // 900 // 901 // pratibhApakSe doSamAha pratibhA'pi ca zabdArtho bAhyArthaviSayA yadi / ekAtmaniyate vAdye vicitrAH pratibhAH katham // 902 // atha nirviSayA etA vaasnaamaatrbhaavtH| pratipattiH pravRttivA bAhyArtheSu kathaM bhavet // 903 // bAhyarUpAdhimokSeNa khAkAre yadi te mte| zabdArtho'tAttvika prAptastathA bhrAntyA pravartanAt // 904 // nirbIjA na ca sA yuktA sarvatraiva prsnggtH| itaretarabhedo'sya bIjaM cetpakSa eSa naH // 905 //

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289 pkhikaasmetH| yadi pratibhA paramArthato bAhyArthaviSayA tadaikatra vastuni zabdAdau viruddhasamayAvasthAyinAM vicitrAH pratibhA na prApnuvanti, ekasyAnekasvabhAvasambhavAt / atha nirviSayAstadA'rthe pravRttipratipattI na prApnutaH, atadviSayatvAcchabdasya / atha svapratimAse''narthe'rthAdhyavasAyena bhrAntyA te pravRttipratipattI bhavatastadA bhrAntaH zabdArthaH prApnoti / tasyAzca bhrAnterbIjaM kAraNaM vaktavyam , anyathA nirbIjA bhrAntibhavantI sarvataH sarvadaiva syAt / atha bhAvAnAM parasparato bheda eva bIjamasyA abhyupagamyate, tadA'smatpakSameva bhavAn sAdhayatIti siddhasAdhyatA // 902 // 903 // 904 // // 905 // sAmprataM sarveSveva pakSeSu samAnaM dUSaNamAha-yadi vetyAdi / __ yadi vA sarvamevedaM kSaNikaM syAnna vA tathA / kSaNikatve'nvayAyogaH kramijJAnaM ca nAnyathA // 906 // sarvametatkhalakSaNajAtyAdi kSaNikaM vA syAdakSaNikaM vA? tatrAye pakSe saGketakAladRSTasya vyavahArakAle'nvayAsambhavAnna tatra samayaH / akSaNikapakSe ca nAkramAt kramiNo bhAva iti zabdArthaviSayasya krmijnyaansyaabhaavprsnggH| anyatheti / akSaNikatve // 906 // anye tvAhuH arthavivakSAM zabdo'numApayatIti / yathoktam-"anumAnaM vivakSAyAH zabdAdanyanna vidyata" iti / atrAha-etenaivetyAdi / etenaiva vivakSA'pi zabdagamyA niraakRtaa| zabdArthAsambhave hItthaM ka vivakSA ka vA zrutiH // 907 // yadi pAramArthato vivakSA pAramArthikazabdArthaviSayeSyate, tadasiddham , khalakSaNAdeH zabdArthasya kasyacidasambhavAt / ato na kacidarthe paramArthato vivakSA'sti, anvayino'rthasyAbhAvAt / nApi tatpratipAdakaH zabdo'sti, tadAha-kavA zrutiriti / zrutiH-zabdaH / vivakSAyAM ca pratipAdyAyAM zruteH zabdAvahirarthe pravRttina prApnoti / tasyAcoditatvAdarthAntaravat / / 907 // atha mataM yo vivakSAviparivartI rUpAdiroM yazca bAhyastayoH sArUpyamastyataH sArUpyAdacodite bAhye pravRttirbhaviSyati yamalakavadityata Aha-sArUpyAditi / (sArUpyAca) zrutevRttiH kathaM vA ('shbd)codite| sArUpyA (camalakaba) mAmAghetena dUSitam // 908 // 37

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29. tttvskhH| ___ evaM sati sarvadA bAjhe pravRttina prApnoti, kadAcidvivakSAparivartinyapi codite pravRttirbhavet / yathA yamalakayoriva / yo'pi vaibhASikaH zabdaviSayaM nAmAkhyaM nimicAkhyaM cArthacihnarUpaM viprayuktaM saMskAramicchati, tadapyetenaiva dUSitaM draSTavyam / tathAhi-tanAmAdi yadi kSaNikaM tadA'nvayAyogaH, akSaNikatve kramijJAnAnupapattiH, bAjhe ca pravRttyabhAvaprasaGgaH, sArUpyA(ca) na sarvadeti sarva yathoktaM dUSaNamakhaNDamevAvatarati / athavA-eteneti / yathAsambhavaM skhalakSaNAdidUSaNena / tathA trApyevaM vaktavyam-'azakyasamayo hyAtmA nAmAdInAmananyabhAk / tathA mato na vAcyatvaM kathaMcidupapadyate // " iti // 908 // yaduktaM vivakSAsamArUDhArthadyotakatve zabdAnAM bAhye pravRttina prApnoti / atra parasottaramAzaGkayannAha-vivakSetyAdi / vivakSAnu(mitizliSTamAkAraM vaaghbhaavtH| __ vyavasyatoH pravRtti )zvettadevAmanmataM punaH // 909 // vivakSA ca vatkRsantAnavartinI, tasyA eva vivakSAyA anumitizca zrotasantAnagateti vivakSAnumitI tAbhyAM zliSTaH-sambaddhaH, tatpratibhAsItyarthaH / tamAkAraM bAhyatayA vyavasyatorvaktRzrotroratra bAhye pravRttirbhaviSyati / etaduktaM bhavati-paramArthataH khapratibhAsAnubhave'pi vakturevamadhyavasAyo bhavati, mayA'smai bAhya evArthaH pratipAyate / zroturapyevaM bhavati, mamAyaM bAhyameva pratipAdayatIti / atastaimirikadvayadvicandradarzanavadayaM sarvaH zAbdo vyavahAra iti / yadyevamasmatpakSa eva patito'sIti siddhasAdhyatA / pUrva pratibhAdvAreNAgatatvAdityataH punarityAha / tadevamakRtasamayatvAdityasya heto siddhateti pratipAditam / anaikAntikatvaviruddhatve tu pUrvameva niraste / tasmAtsiddhA yathoktApohakRtaH zabdA iti // 909 // ___ atra paro'pohazabdazravaNAcchalitamatiraviditavivakSitApohasvarUpaH pratijJAyAH pratItyAdivirodhamutpAdayannAha-nanvanyApohakRcchando yuSmAbhiH kathamucyata iti / nanvanyApohakRcchabdo yuSmAbhiH kathamucyate / niSedhamAnaM naiveha pratibhAse'vagamyate // 910 // kiMtu gaurgavayo hastI vRkssve(tyaadishbdtH| vidhirUpAvasAyena matiH zAbdI pravartate // 911 //

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plikaasmetH| anyApohakRcchanda ityatretizabdo'dhyAhAryaH / anyApohakRcchabda ityevaM kathamabhidhIyata ityarthaH / kasmAnAbhidheyamityAha-niSedhamAtramityAdi / niSedhamAtrameva kilAnyApoho'mipretaH, naceha zAbde pratibhAse niSedhamAnaM gamyate / kiM tarhi vasturUpAdhyavasAyenaiva zAbdI dhIH pravarttamAnA samAlakSyate / naca zAbde jJAne yo na pratyavabhAsate sa zabdArtho yukto'tiprasaGgAt / tasmAtpratItivirodhaH pratijJAyAH // 910 // 911 // yadi gaurityAdinA zlokatrayeNa bhAmahasya matena pratItyAdibAdhAmudbhAvayati / yadi gau(ritizabdo'yaM bhaveda ) nyanirAkRtau / janako gavi govuddhedRzyatAmaparo dhvaniH // 912 // yadi gozabdo'nyavyavacchedapratipAdanaparastadA tasya tatraiva caritArthatvAtsAnAdimati padArthe gozabdAtpratItirna prApnoti, tatazca sAnAdimatpadArthaviSayAyA gobuddhe. janako'paro dhvaniranveSaNIyaH syAt / / 912 // syAdetadekenaiva gozabdena buddhidvayasya janyamAnatvAnnAparo dhvanirmagyata ityAhana vityAdi / na tu jJAnaphalAH (zabdA na caikasya phalaTTayam / apavAdavidhi(jJAnaM phalamekasya vA kthm)||913 // vidhiviSayaM pratiSedhaviSayaM ca jJAnaM phalaM yeSAM te tathoktAH / tataH kimityAhana caikasyetyAdi / na hyekasya vidhikAriNaH pratiSedhakAriNo vA zabdasya yugapadvijJAnadvayalakSaNaM phalam / upalabhyata iti zeSaH / nacApi parasparaviruddhamapavAdavidhijJAnaM phalaM yuktam // 913 // praagityaadinopcyhetumaah| prAgagauriti vijJAnaM gozabdazrAviNo bhavet / yenAgoH pratiSedhAya pravRtto gauriti dhvaniH // 914 // yadi ca gozabdenAgonivRttirmukhyataH pratipAdyate tadA gozabdazravaNAnantaraM prathamataramagaurityeSA zrotuH pratipattirbhavet / yatraiva havyavadhAnena zabdAtpratyaya upajAyate sa evaM zabdArtho vyavasthApyate / nacAvyavadhAnenAgovyavacchede matirupajAyate / ato gobuddhyanutpattiprasaGgAtprathamataramagopratItiprasaGgAca nApohaH zabdArtha iti // 914 //

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292 tttvsngkhH| agonivRttirityAdinA kumArilamatena pratijJAdoSamudbhAvayati / agonivRttiH sAmAnyaM vAcyaM yai (rurarIkRtam / ) (vAcyaM) vastveva tairukta(metayA hi girA sphuTam) // 915 // sa hyevamAha-apohalakSaNaM sAmAnyaM vAcyatvenAbhidhIyamAnaM kadAcitparyudAsala-' kSaNaM vA'bhidhIyate prasajyalakSaNaM vA / tatra prathame pakSe siddhasAdhyatA pratijJAdoSaHtathAhyasmAmirgotvAkhyaM sAmAnyaM gozabdena vAcyamityevamiSyate, bhavatA cAgonivRttilakSaNaM sAmAnyaM gozabdenocyata iti bruvatA tadeva zabdAntareNAbhidhIyata iti kevalaM nAgni vivAdaH // 915 // atha kathaM tadeva zabdAntareNAmihitamityAha-bhAvAntarAtmaka ityAdi / bhAvAntarAtmako'bhAvo yena sarvo vyvsthitH| tatrAzvAdinivRttAtmA'bhAvaHsa(ka)iti kthytaam||916|| yena yasmAtprAgabhAvAdilakSaNazcaturvidhaH sarva evAbhAvo bhAvAntarAtmako vyvsthitH| yathoktam-"kSIre dadhyAdi yannAsti prAgabhAvaH sa kathyate / nAstitA payaso dani pradhvaMsAmAvalakSaNam // gavi hyazvAdyabhAvazca so'nyonyAbhAva ucyate / ziraso'vayavA nimnA vRddhikAThinyavarjitAH // zazazRGgAdirUpeNa (rUpANAM ? ) so'tyantAbhAva ucyate / na cAvastuna ete syurbhedAstenAsya vastutA // " iti / etena kSIrAdaya eva ca dadhyAdirUpeNAvidyamAnAH prAgabhAvAdivyapadezabhAja iti darzitaM bhavati / tatraivamabhAvasya bhAvAntarAtmakatve sthite sati ko'yaM bhavadbhirazvAdinivRttikhabhAvo'bhAvo'bhipreta iti kathyatAm // 916 // syAnmatam-kiMmatra kathyate, gavAdiskhalakSaNAtmaivAsAvityata Aha neSTa ityaadi| (neSTo'sAdhAraNAtmA vo) vizeSo nirvikalpanAt / tathA ca zAbaleyAdirasAmAnyaprasaGgataH // 917 // tasmAtsarveSu yadrUpaM pratyekaM pariniSThitam / gobuddhistannimittA sthA...."sti tat // 918 // yo'sAvasAdhAraNo vizeSaH so'zvAdinivRttyAtmA neSTo bhavatAM / kasmAdityAhanirvikalpanAt / tatra sarvavikalpapratyastamayAt / vikalpajJAnagocaraH sAmAnyameveSyate,

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paJjikAsametaH / 293 / asAdhAraNastvarthaH sarvavikalpAnAmagocaraH / yathoktam -- "svasaMvedyamanirdezyaM rUpami - ndriyagocara " iti / vizeSAtmakatve kAraNamasAdhAraNAtmakatA, asAdhAraNAtmatayA yo vizeSa ityarthaH / evamavizeSeNoktam / sAmprataM vizeSeNainamevArthamAha - tathAcetyAdi / yathaiva bhavatAmasAdhAraNo vizeSo'zvAdinivRttyAtmA gozabdAbhidheyo neSTastathaiva zAbaleyAdizabdavAcyatayA neSTo'zvAdinivRttyAtmA bhAva ityatrApyanuvarttate / kasmAdityAha -- asAmAnyaprasaGgata iti / yadISyeta tadA sAmAnyaM zabdavAcyaM na syAt, tasyAnanvayAt / yata evamazvAdinivRtyAtmA bhAvo'sAdhAraNo na ghaTate, tasmAtsarveSu sajAtIyeSu zAbaleyAdipiNDeSu yatpratyekaM parisamAptaM tannibandhanA gobuddhiH / tacca gotvAkhyameva sAmAnyam / tasyAgo'pohazabdenAbhidhAnAtkevalaM nAmAntaramityataH siddhasAdhyatA pratijJAdoSaH / / 917 / / 918 // - atha prasajyalakSaNamiti pakSastatrAha -- niSedhamAtrarUpazcetyAdi / niSedhamAtrarUpazca zabdArthoM yadi kalpyate / 1 1 abhAvazabda (vAcyA syAcchUnyatA'nyaprakArikA ) // 999 // abhAvazabdavAcyeti / ago'pohalakSaNos ( NA ?) bhAvavAcakaH zabdo'bhAvazabdastadvAcyA bahirarthazUnyatA syAt, vasturUpApahnavAt / anyaprakAriketi / pUrva vijJAnamAtravAdopanyAsakAle bhavadbhirupanyastA, nirastA cAsmAbhiH punarapyatra zabdArthacintAprastAve saivApohavyAjenAbhihitA, pratItisiddhasyArthasyApavAdAt // 999 // tatazca ko doSa ityAha--tasyAM cetyAdi / tasyAM cAzvAdibuddhInAmAtmAMzagrahaNaM bhavet / tatrAnyApohavAcyatvaM mudhaivAbhyupagamyate // 920 // tasyAm -- zUnyatAyAM vAcyAyAM zAbdInAmazvA dibuddhInAmAtmAMzagrahaNaM prApnoti, bAhyavastusvarUpAgrahAt / evaM ca sati ko doSa ityAha -- tatretyAdi / tatraivaM sthite sati, apohasya vAcyatvaM mudhaivAbhyupagataM syAt / buddhyaakaarsyaanpekssitbaahyaarthaavl| mbanasya vidhirUpasyaiva zabdArthatvApatteH / tatazcAbhyupagamabAdhA pratijJAyA iti bhAvaH // 920 // etadeva darzayati-- sAmAnyamityAdi / , sAmAnyaM (vasturUpaM hi buddhyA) kAro bhaviSyati / 'prakalpitaH // 929 // zabdArtha" ***

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294 tttvsngkhH| buddhyAkAra eva vasturUpaM sAmAnyaM zabdArtho bhaviSyatIti sambandhaH // 921 // sthAdetadanAlambanApi sA buddhirvijAtIyagavAdibuddhibhyo vyAvRttarUpA pravartate tenApohakalpanA yuktaivetyata Aha-vasturUpetyAdi / vasturUpA ca sA buddhiH shbdaarthessuupjaayte| teSu vastveva (kalpyeta vAcyaM) buddhyanapohakam // 922 // vasturUpeti vidhirUpAvasAyinI / sA buddhiriti / anAlambanA'zvAdibuddhiH / zabdArtheSviti / azvAdiSvadhyavasiteSu / vastveveti / azvAdipiNDAdhyavasAyibuddhyAtmakam / avadhAraNaphalaM darzayati-buddhyanapohakamiti / avidyamAno'poho yatra vAcye buddhyAtmake vastuni tattathoktam / buddhernpohkm| buddhyntraapohrhitmityrthH| athavAapohata ityapohakaM, nApohakamanapohakaM, buddharanapohakaM buddhyanapohakamiti samAsaH / etaduktaM bhavati / yadyapi buddhirbuddhyantarATyavacchinnA, tathApi sA na buddhyantaravyavacchedAvasAyinI jAyate / kiM tarhi ? azvAdiSvartheSu vidhirUpAvasAyinI, tena vastveva vidhirUpaM vAcyaM kalpeta yuktimat , nApohaH, buddhyantarasya buddhyantarAnapohakatvAt // 922 // kiMca yo'yaM bhavadbhirapohaH padArthatvena kalpitaH sa vAkyAdapoddhRtya kalpitasya padasyArtha iSTo vAkyArthastu pratibhAlakSaNa eva / yathoktam-"apoddhAre padasyAyaM vAkyAdartho vivecitaH / vAkyArthaH pratibhAkhyo'yaM tenAdAvupajanyate // " iti / atrocyate-asatyapItyAdi / (asatyapi ca vAkyArthaH pratibhAlakSaNo) ythaa| padArtho'pi tathaiva syAkimapohaH prakalpyate // 923 // yathA bAhye'rthe zabdavAcyatvenAsatyapi vAkyArtho bhavadbhiH pratibhAlakSaNa eva varNyate nApohalakSaNastathA padArtho'pi vAkyArthavatpratibhAlakSaNa eva syAdityapohaH padArthatayA kimiti kalpyate / dvayorapi padavAkyArthayorvidhirUpatvamevAstviti bhAvaH // 923 // syAdetatpratibhAyAH pratibhAntarAdvijAtIyAdyavacchedo'stItyato'pohaH kalpyata ityaah-budhyntraadityaadi| buddhyantarA(nyavacchedona ca buddhau) prtiiyte| kharUpotpAdamAtrAya (vidhirUpAvasAyinI) // 924 //

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plikaasmetH| 295 yadyapyasau na pratIyate tathA'pyastyeveti cedAha-svarUpotpAdetyAdi / yadyapi buddherbuddhyantarATyAvRttirasti, tathApi tasyAM na zabdavyApAro'sti / tathAhi-zabdAdiyaM buddhirutpadyamAnA na svarUpotpAdavyatirekeNAnyaM buddhyantaravyavacchedalakSaNaM zabdA- davasIyamAnamaMzaM bibhratI lakSyate, kiM tarhi ? vidhirUpAvasAyinyevotpadyata ityarthaH / na ca zabdAdavasIyamAno vastvaMzaH zabdArthoM yukto'tiprasaGgAt / tasmAtpratItibAdhitatvaM pratijJAyA iti bhAvaH // 924 // punarapi prasaGgApAdanena pratItyAdibAdhitatvameva darzayannAha-bhinnetyAdi / bhinnasAmAnyavacanA vizeSavacanAzca ye| sarve bhaveyuH paryAyA yadyapohasya vAcyatA // 925 // ye hi minnasAmAnyavacanA gavAzvAdayo ye ca vizeSavacanAH zAbaleyAdayaste sarve bhavatAM paryAyAH prApnuvantyarthabhedAbhAvAt , vRkSapAdapAdizabdavat // 925 // kasmAtpunararthabhedo na sambhavatItyAha-saMsRSTeyAdi / saMsRSTaikatvanAnAtvavikalpa(rahitohi sH| avastutvAdapohAnAM) naiva bhedo'pi vidyate // 926 // vastunyeva hi saMsRSTatvaikatvanAnAtvavikalpAH sambhavanti, nAvastuni, apohAnAM cAvastutvAnna parasparaM saMsRSTatvAdivikalpo yuktaH, tatkathameSAM parasparaM bhedaH siddhyati // 926 // atha bhedasteSAmabhyupagamyate, tathA sati niyamena vastutvamApadyata iti darzayati -yadi vetyAdi / yadi vA bhidyamAnatvA (dvastu saadhaarnnaaNshvt)| avastutve (tvanAnAtvA) spoyatvAnna mucyate // 927 // vastviti sAdhyanirdezaH / prayogaH-ye parasparaM vimidyante te vastu, yathA khalaaNAni, parasparaM vimidyante cApohA iti svabhAvahetuH / tatazca vastutve sati vidhireva zabdArtha iti siddham / etena cAnumAnabAdhitatvaM pratijJAyA uktaM bhavati / athAvastutvamabhyupagamyate'pohAnAM tadA nAnAtvAbhAvAtpUrvavatparyAyatvaprasaGga ityekAnta eSaH // 927 // atra paro bauddhassa parihAramAzaGkate-nanu cetyAdi /

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tttvsnggrhH| nanu cAzvAdibhedena bhedo'pohasya setsyati / yathoktam-"apolabhedAdbhinArthAH svArthabhedagatau jaDA" iti / tatazca svato bhedAbhAve'pyapohyasyAzvAderbhedAdapohasyAgavAdivyAvRttirUpasya bhede siddhe na paryAyatvaM bhaviSyati / na vizeSa ityAdinA paro dUSaNamAha na vizeSaH khatastasya paratacopajAyate // 928 // svato na tasyApohasya vizeSo nAnAtvamasti abhAvaikarasatvAt / parato'pyasau bhavankAlpanikaH syAnna pAramArthikaH / na hi svato'sato bhedasya parataH sambhavo yuktaH // 928 // kasmAnna yukta ityAha- saMsargiNa ityAdi / saMsargiNo'pi hyAdhArA yaM na bhindanti ruuptH| apoyai(bahiraGgaissa bhidyatetya)tikalpanA // 929 // tathAhi-saMsargiNaH-saMbandhinaH zAbaleyAdayaH, AdhArA-antaraGgA api santo, yam-apohaM, rUpataH-khabhAvato bhettumazaktAH, bahuSvapi zAbaleyAdiSvekasyAgonyavacchedalakSaNasyApohasya pravRtteriSTatvAt , sa kathaM bahiraGgabhUtairapokhairavAdimirbhidyeta / na hi yasyAntaraGgo'pyoM na bhedakastasya bahiraGgo bhaviSyati / bahiraatvahAniprasaGgAt / tasmAdatizayavatI kalpaneyamityupahasati // 929 / / evaM tIntaraGgA evAdhArAH saMsargiNo bhedakA na bhaviSyantIti cedAha-tathaivetyAdi / tathaivAdhArabhedenApyasya bhedo na yujyate / na hi sambandhibhedena bhedo vastunyapISyate // 930 // kimutAvastvasaMsRSTamavyAvRttaM nivrtte| ati evA)vizeSAMzaM ya (ddhima) tyanirUpitam // 931 // asyeti / apohasya / kasmAnna yujyata ityAha-na hItyAdi / AstAM tAvadyadavastu sambandhibhedAna midyata iti, tasya niHsvabhAvatvAt / vastunyapi hi yAvatsaM. bandhibhedAr3hedo nopalabhyata eva / tathAhi-devadatvAdikamekaM vastu yugapatkrameNa vA'nekairAsanAdimiH sambadhyamAnamanAsAditabhedamevopalabhyate, kiM punaryadanyavyAvRtti

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pssikaasmetaa| 29. rUpamavastu / bhakstutvAdeva ca kacidasaMsRSTam -asambaddham, anyatazca vijAtIyAdaghyAvRcamavastutvAdeva / ata evAnadhigatavizeSAMzaM tattAdRzaM sambandhimedAdapi katha miva bhedamajhuvIta / / 930 // 931 // ... kiMca-bhavatu nAma sambandhibhedAr3hedastathApi vastubhUtasAmAnyAnabhyupagame bhavatAM sa evApohAzrayaH sambandhI na siddhyati / yasya bhedAttadvedo'vakalpyata iti darzayati -na caaprsiddhetyaadi| na cAprasiddhasArUpyamapohaviSayAtmanA / zaktaH kazcidapi jJAtuM gavAdIna".""taH // 932 // yadi hi gavAdInAM vastubhUtaM sArUpyaM prasiddhaM bhavettadA'zvAdhapohAzrayatvameSAmavizeSeNa siddhyennAnyathA, tatazcApohaviSayatvameSAmicchatA'vazyaM sArUpyamaGgIkarttavyam , tadeva sAmAnyaM vastubhUtaM zabdavAcyaM bhaviSyatItyapohakalpanA nirartha bhAvaH / viSayazabdo'trAzrayavacanaH, jalaviSayA matsyA iti yathA // 932 // yairapyapohyabhedena bhedaH kalpyate, teSAM so'pi vastubhUtasAmAnyamantareNa na sidhyatIti drshyti-apohyaanpiityaadi| apodyAnapi caashcaadiinekdhrmaa(nv)yaahte| na nirUpayituM zaktistadapoho na siddhyati // 933 // yadi pavAdInAmekaH kazcitsarvavyaktisAdhAraNo dharmo'nugAmI syAttadA te sarve gavAdizabdairavizeSeNApohoran , nAnyathA, vizeSAparijJAnAt / sAdhAraNadharmAbhyupagame cApohakalpanAvaiyarthyam , tat-tasmAt , apoho na siddhyati // 933 // api cApohaH zabdaliGgAbhyAmeva pratipAdyata iti bhavadbhiriSyate / tayozca zabdaliGgayorvastubhUtasAmAnyamantareNa pravRttirna yuktA / tatazca kenApohaH pratipAdyatAmiyetadarzayati-na caanvyetyaadi| na cAnvayavinirmuktA pravRttiH shbdlinggyo| tAbhyAM ca na vinA'poho na cAsAdhAraNe'nvayaH // 934 // anvayavinirmukketi / anvayamantareNetyarthaH / tAbhyAmiti / zabdaliGgAbhyAM binA nApohaH / gamyata iti zeSaH / khalakSaNenaivAnvayaM kRtvA zabdaliGgayoH pravRttiH kariSyata iti cedAhana cAsAdhAraNe'nvaya iti / skhalakSaNamasAdhAraNamananya

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198 tatvasaGkahaH / bhAk, tatkathaM tenAnvayo bhavet / tadevamapohakalpanAyAM zabdaliGgayoH pravRttireva na prAmroti // 934 // bhavatu vA pravRttistathA'pyanayoH prAmANyamabhyupagataM hIyata iti darzayati-apo. hvetyaadi| apohacApyaniSpannaH sAhacarya ka kathyatAm / tasminnadRzyamAne ca na tayoH syAtpramANatA // 935 // pratipAdyAvyabhicAre sati zabdaliGgayoH prAmANyaM syAt , pratipAdyazvArtho'po. hastvayeSyate, sa cAbhAvarUpatvAdaniSpanno niHkhabhAvataH / tatazca sAhacaryamavyamicA. ritvaM ka kasminviSaye kathyatAM zabdaliGgayoH / kiM tena kathiteneti cedAha-tasminnityAdi / tasminniti / sAhacarye / tayoriti / zabdaliGgayoH / avisaMvAdalakSaNatvAtprAmANyasyeti bhAvaH // 935 // ___ athApi syAdvijAtIyAdarzanamAtreNaiva zabdaliGge agRhItasAhacarye etatsvamartha gamipyata ityAha-na cAdarzanamAtreNetyAdi / na cAdarzanamAtreNa tAbhyAM pratyAyanaM bhavet / sarvatraiva badRSTatvAtpratyayo na viziSyate // 936 // mAtragrahaNamanvayadRSTivyavacchedArtham / kasmAnna bhavedityAha-sarvatraivetyAdi / sarvatra-sajAtIye vijAtIye svArthe ca / tatazcArya svArtho'yaM parArtha ityevaM pratyayo jhAnaM na viziSyeta / svArthamapi na gamayet , tatrApyadRSTatvAtparArthavaditi yAvat / kacitpratyAyya iti pAThaH / tatra pratyAyyo'bhidheyo'rtho na viziSyate-na midyata ityarthaH / tadevaM zabdaliGgayoH pravRttiprAmANyAbhyupagamahAniprasaGgAnApohaH zabdArthoM yuktH|| 936 // yaduktaM "na cAprasiddhasArUpyami"tyAdi, tatra prsyottrmaashngkte-athaastypiityaadi| athAsatyapi sArUpye syAdapohasya kalpanA / gavAzvayorayaM kasmAdago'poho na kalpyate // 937 // yadi sArUpyamantareNa zAvaleyAdiSvagopohasya kalpanA syAttadA gavAzvayorapi kasmAna prakalpyeta, avizeSAt / gavAzvaprabhRtIni ceyasya lakSaNasya vismRtatvAdvipreNa gavAyorityuktam // 937 //

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299 ptrikaasmetH| tamevAvizeSaM darzayati-zAbaleyAzcetyAdi / zAbaleyAca bhinnatvaM bAhuleyAzvayoH samam / sAmAnyaM nAnyadiSTaM cetkAgo'pohaH pravartatAm // 938 // ." kAgo'pohaH pravarttatAmiti / yathaiva zAbaleyAdvailakSaNyAdazve na pravarttate, tathA bAhuleyasyApi tato vailakSaNyamastIti tatrApi na pravarteta / evaM zAbaleyAdiSvapi yojyam , sarvatra vailakSaNyAvizeSAt // 938 // api ca-yadA khalakSaNAdiSu samayAsambhavAnna zabdArthatvaM yuktaM tathA'pohe'pIti drshynaah-indriyairityaadi| indriyai pyagopohaH prathamaM vyavasIyate / nAnyatra zabdavRttizca kiM dRSTvA sa prayujyatAm // 939 // svayaM nizcitArtho hi samayakRtsamayaM karoti, nacApohaH kenacidindriyairvyavasIyate / prathamam-vyavahArakAlAtpUrvam , saMjJAsaMjJisambandhakAla ityarthaH / tasyAvastutvAdindriyANAM ca vastuviSayatvAditi bhAvaH / syAdetadanyavyAvRttasvalakSaNamupalabhya 2 zabdaH prayokSyata ityata Aha-nAnyatretyAdi / anyApohAdanyatra skhalakSaNa ityarthaH // 939 // mAbhUdindriyairapohasya vyavasAyo'numAnena bhaviSyatIti cedaah-puurvoktenetyaadi| pUrvoktena prabandhena nAnumA'pyatra vidyate / sambandhAnubhavo'pyasya tena naivopapadyate // 940 // tatra pUrvoktaH prabandhaH-"na cAnvayavinirmuktA pravRttiH shbdlinggyo"rityaadiH| sambandhAnubhavo'pIti / zabdena saheti zeSaH / na kevalaM pUrvoktAzca(zva?) vailakSagyAdirnopapadyata ityapizabdena darzayati / teneti / tasmAt / tadevamakRtasamayatvAdityasya hetoranaikAntikatvaM pratipAditam / akRtasamayatve'pyapohe zabdapravRttyabhyupagamAt // 940 // punarapyapohe saGketAsambhavaM pratipAdayannAha-agozabdAbhidheyatvamityAdi / agozandAbhidheyatvaM(bhava)tAM ca kathaM punaH / na dRSTo yatra gozabdaH sambandhAnubhavakSaNe // 941 // idaM hi bhavAnbakumarhati / kathamazvAdInAm agozabdAbhidheyatvaM-nozabdAnami

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300 tttvsaahH| dheyatvaM bhavadbhiravagamyata iti / bauddha Aha-na dRSTo yatretyAdi-sambandhAnubhavakSaNa iti / saGketapratipattivelAyAmityarthaH // 941 // ekasmAdityAdinA paro dUSaNamAha / ekasmAnna hi gopiNDAcadanyatsarvameva tt| bhavedapothamityetana sAmAnyasya vAcyatA // 942 // yadi hi yadeva saGketAnubhavavelAyAmupalabdhaM tato'nyatra gozabdapravRttirneSyate, tadaikasmAtsaddetena viSayIkRtAcchAbaleyAdikAdgopiNDAtsakAzAdyadanyadvAhuleyAdi tadapi gozabdenApojhaM bhavet / tatazca sAmAnyaM vAcyamityetanna siddhayet // 942 / / itazcetaretarAzrayadoSaprasaGgAdapohe saGketo'zakyakriya iti darzayannAha-siddhazcetyAdi / siddhazcAgaurapodheta goniSedhAtmakazca sH| tatra gaurava vaktavyo natrA yaH pratiSidhyate // 943 // sa cedagonivRttyAtmA bhvednyonysNshryH| siddhazcagaurapohAtha vRthA'pohaprakalpanam // 944 // ___ agovyavacchedena gopratipattiH, sacAgau!niSedhAtmA, tatazcAgaurityatrottarapadArtho vaktavyo yo na gauragaurityatra nayA pratiSidhyeta / na yanitisvarUpasya niSedhaH zakyate kartum / athApi syAkimatra vaktavyamagonivRttyAtmA'sau gaurityata AhasacetyAdi / sa iti / gauH / tathAgonivRttisvabhAvatvAdgoragopratipattidvAreNaiva pratItiH, agozca gopratiSedhAtmakatvAdgopratipattidvArikaiva pratItiriti sphuTataramavataratItaretarAzrayatvam / athApi syAdagozabdena yo gauniSedhyate sa vidhirUpa evaM siddho'pohArtham agovyavacchedalakSaNApohasidhyartha, tenetaretarAzrayatvaM na bhaviSyatItyata Aha-siddhazcedityAdi / yadyevaM, sarvasya zabdasyApoho'rtha ityevamapohakalpanaM pRthA, vidhirUpasya zabdArthasya bhAvAt / tasmAnna kazcidvidhirUpaH zabdArthaH siddho / nIkartavyastadanaGgIkaraNe cetaretarAMzrayadoSo durnivAraH // 943 // 944 // tadevetaretarAzrayatvamupasaMharabAha-gavyasiddha ityAdi / gavyasiddhe vagaunAsti tadabhAve tu gauH kutH| . nApArAdheyavRtyAdisambandhamAnyabhAvayoH // 945 // .

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pavikAsametaH / tadabhAva iti / gorabhAve / AcAryadiGgAgena vizeSyavizeSaNabhAvasamarthanArthamuktam -- "nIlotpalAdizabdA arthAntaranivRttiviziSTAnarthAnAhu" rityAdi / tadetadyuktamiti darzayannAha - nAdhArAdheyetyAdi / yasya hi yena saha kazcidvAstavaH ' sambandhaH siddho bhavettattena viziSTamiti yuktaM vaktum / na ca nIlotpalayoranIlotpalavyavacchedarUpatvenAbhAvarUpayorAdhArAdheyAdisambandhaH sambhavati nIrUpatvAt / AdigrahaNena saMyogasamavAyaikArthasamavAyAdisambandhagrahaNam / na cAsati vAstave sambandhe tadviziSTasya pratipattiryukkA'tiprasaGgAt // 945 // Tr athApi syAnnaivAsmAkamanIlAdivyAvRttyA viziSTo'nutpalAdivyavacchedo'bhimato yato'yaM doSaH syAt / kiM tarhi ? anIlAnutpalAbhyAM vyAvRttaM vastveva tathA vyavasthitam / tadarthAntaranivRttyA viziSTaM zabdenocyata ityayamartho'trAmipreta ityata Aha - na cAsAdhAraNaM vastvityAdi / na cAsAdhAraNaM vastu gamyate'pohavattayA / kathaM vA parikalpyeta sambandho vastvavastunoH // 946 // svalakSaNasyAvAcyatvAttatpakSabhAvidoSaprasaGgAzceti bhAvaH / gamyatAM nAmAsAdhAraNaM vastu, tathA'pi tasyAnyavyAvRttyA viziSTatvaM na sidhyatIti darzayati -- kathaM vetyAdi / avastu apohaH, asAdhAraNaM tu vastu, na cAvastuvastunoH sambandho yukto vastudvayAdhAratvAttasya // 946 // api ca - bhavatu nAma sambandhastathApi vizeSaNatvamapohasya na yuktamiti darzayati -- svarUpetyAdi / svarUpasattvamAtreNa na syAtkiJcidvizeSaNam / khabuddhyA rajyate yena vizeSyaM tadvizeSaNam // 947 // 1 hi sattAmAtreNotpalAdInAM nIlAdi vizeSaNaM bhavati / kiM tarhi ? jJAtaM sadyatkhAkArAnuraktayA buddhyA vizeSyaM raJjayati tadvizeSaNamucyate // 947 // nacApohe'yaM prakAraH sambhavatIti darzayati na cApItyAdi / na cApyazvAdizabdebhyo jAyate'pohabodhanam / vizeSyabuddhiriSTeha na cAjJAtavizeSaNA // 948 // navAdA'poho vyavasIyate kiM tarhi ? mastveva / tatazvApohasya boghAsa

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302 tttvskhH| mbhavAna tena khabuddhyA rajyate'zvAdiH / syAdetadajJAto'pyapoho vizeSaNaM bhaviSyatItyAha-vizeSyetyAdi / na yagRhItavizeSaNA vizeSye buddhirbhavati / na zAtaM vizeSaNaM yasyAH sA tathoktA // 948 // __ bhavatu nAmApohabodhanam , tathApi vastuni tadAkArabuddhaSabhAvAttasa tadvizeSaNama." yuktamiti darzayannAhana cAnyarUpamityAdi / na cAnyarUpamanyAdRkuryAjjJAnaM vizeSaNam / kathaM cAnyAdRze jJAne taducyeta vizeSaNam // 949 // sarvameva hi vizeSaNaM svAkArAnurUpaM vizeSye buddhiM janayadRSTam / na tvanyAdRzaM vizeSaNamanyAdRzI buddhi vizeSye janayati / na hi nIlamutpale raktamiti pratyayamusAdayati, daNDo vA kuNDalIti / na cAtrAzvAdiSvabhAvAnuraktA zAbdI buddhirupajAyate / kiM tarhi ? bhAvAkArAdhyavasAyinI / syAdetadanyAdRzamapi jJAnaM janayadvizeSaNamucyata ityAha-kathaM cAnyAdRza ityAdi / anyAdRze-vizeSaNAnanurUpe // 949 // yadi syAtko doSa ityAha-athAnyathetyAdi / athAnyathA vizeSye'pi syaadvishessnnklpnaa| tathA sati hi yatkizcitprapadyeta vizeSaNam // 950 // atha yadi bhavato vizeSaNAnanurUpatayA'nyathA vyavasthite'pi vizeSe syAdvizeSaNakalpanA, tathA sati sarvameva nIlAdi sarvasya vizeSaNaM syAt, tatazcAvyavasthA syAt // 950 // atha syAdapohenApi svabuddhathA vizeSyaM vastu rajyata ityaah-abhaavgmyetyaadi| abhAvagamyarUpe ca na vizeSye'sti vstutaa| vizeSitamapohena vastu vAcyaM na te'styataH // 951 // abhAvo'pohaH, tenApohena tAdrUpyAgamyam-abhAvagamyam , abhAvagamyaM rUpaM / khabhAvo yasya vastunastattathoktam / yadyabhAvarUpeNa vastunaH pratItiH syAttadA tasya vastutvameva na syAt , bhAvAbhAvayorvirodhAt / prakRtamupasaMharamAha-vizeSitamityAdi // 951 // sAdetadanyavyAvRtta eva vastuni zabdaligAyoH pravRttidRzyate, nApoharahite, venA.

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paJjikAsametaH / 303 pohaH zabdaliGgAbhyAM pratipAdyata ityabhidhIyate natu prasajyamAtrapratipAdanAt tena yathoktaH sarvaH pratItyAdivirodho na bhaviSyatItyAzaGkayAha -- yadyapItyAdi / yadyapyapohanirmukte na vRttiH zabdaliGgayoH / yuktastathApi bodhastu jJAtuM vastvavalambate // 952 // yadi nAma tadvastvanyato vyAvRttaM, tathApi tatrotpadyamAnaH zabdaliGgodbhavo bodho'nyavyAvRttiM satImapi nAvalambate, kiM tarhi ? vastvaMzamevAbhidhAvati, tatraivAnurAgAt / ya evAMzo vastunaH zAbdena laiGgikena vA pratyayenAvasIyate sa eva tasya viSayo nAnavasIyamAnaH sannapi, nahi mAlatIzabdasya gandhAdayo vidyamAnatayA vAcyA vyavasthApyante // 952 // na cApyetadyuktam, yadanyavyAvRtte vastuni zabdaliGgayoH pravRttirityetaddarzayati -- tyAdi / na cAsAdhAraNaM vastu buddhau viparivarttate / na cApi nirvikalpatvAttasya yuktA'dhigamyatA // 953 // anyavyAvRttaM hi vastu bhavadbhavatAM matena svalakSaNamasAdhAraNameva bhavet, naca tacchabdaliGgajAyAM buddhau viparivarttata iti bhavatAM matam / tasya nirvikalpabuddhiprAhmasvAt / zabdaliGgajabuddhezca sAmAnyalakSaNaviSayatvAt / athApi svalakSaNaviSayatvamasyA abhyupagamyate, tadapi yuktayA na saGgacchata iti darzayannAha - na cApItyAdi / na hyasAdhAraNaM vastu zabdaliGgajapratyayAdhigamyaM, tatra sarvavikalpAnAM pratyastamayAt / tathAhi -- vikalpo jAtyAdivizeSaNasaMsparzenaiva pravarttate naca zuddhavastuparigraheNa // 953 // athApi syAcchabdenAgamyamAnamapyasAdhAraNaM vastu vyAvRttyA viziSTamityucyata ityAha -- zabdenAgamyamAnaM cetyAdi / zabdanAgamyamAnaM ca vizeSyamiti sAhasam / tena sAmAnyameSTavyaM viSayo buddhizabdayoH // 954 // prakArAntareNApi sAmAnyasya vastutvaM sAdhayannAha - yadetyAdi / yadA cAzabdavAcyatvaM na vyaktInAmapohyatA / tadA'pazyeta sAmAnyaM tasyApohAca vastutA // 955 //

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tasvasaH / vyatInAmiti / asAdhAraNavasturUpANAmavAcyatvAmApohatA, anujala nita. kartumazakyatvAt / apokheta sAmAnyamiti / tala vAcyatvAditi bhAvaH // 955 // syAdetadyadi nAma sAmAnyamapohota, tathApi kathaM tasya vastutvaM sidhyatItyata Aha -nApohyatvamityAdi / nApokhamabhAvAnAmabhAvAbhAvavarjanAt / vyakto'pohAntarApohastasmAtsAmAnyavastunaH // 956 // abhAvAnAmiti / apohAnAM / yadi bhavedvastutvameva syAt / atropapattimAhaabhAvAbhAvavarjanAditi / abhAvAnAmabhAvarUpatyAgAdityarthaH / etaduktaM bhavatiyadyapohAnAmapohyatvaM bhavet , tadeSAmabhAvarUpatvaM pratiSiddhaM bhavet , tattratiSedhe va bhavatyabhAvairabhAvarUpatvaM tyaktaM syAt / tatazcAbhAvAnAmapohalakSaNAnAmabhAvarUpatyAgA. dvastutvameva bhavedityeke / anye tvAhuH-abhAvAbhAvavarjanAditi / abhAvAnAmabhAvAbhAvAdityarthaH / na hyabhAvasvabhAvA apohA apohA yujyante / vastuviSayatvAtpratiSedhaspeti yAvat / tasmAdvyaktaH sphuTo'pohAntare'zvAdAvapohAntarasya gavAderapoho bhavansAmAnyabhUtasyaiveti nizcIyate / ataH siddhamapohyatvAdvastutvaM sAmAnyasyeti // 956 // apicApohAnAM parasparato vailakSaNyaM vA syAdavalakSaNyaM vA, tatrAce pakSe tAvadoSamAha-abhAvasya cetyAdi / abhAvasya ca yo'bhAvaH sa cettasmAdvilakSaNaH / bhAva eva bhaveno cedgauragauste prasajyate // 957 // abhAvasya-agozabdAmidheyasya abhAvo yo gozabdAbhidheyo'rthaH / sa cettasmAtpUrvoktAdabhAvAdvilakSaNo'nya ityarthaH / tadAnIM bhAva eva bhavet , abhAvanivRttimAtrarUpatvAdbhAvasya / no cedvilakSaNastadA gaurapyagorbhavataH prasajyate tadavalakSaNyena tAdAtmyapratipatteH / / 957 // syAdetadvAzvAdizabdaiH skhalakSaNAnyeva parasparato vyAvRttAnyapojhante, nAbhAvAH, tenA''pohyatvena teSAM vastutvaprasaGgApAdAnaM nAniSTamityata Aha yadyapItyAdi / yadyapyanyeSu zabdeSu vastunaH syaadpoctaa| sacchandasya svabhAvAkhyAnApokhaM mimamiSyate // 958 //

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305 palikAsametaH / yadyapi sacchabdAdanyeSu gavAdizabdeSu vastunaH parvatAderapodhatA sidhyati, saccha. bdasya tvabhAvAkhyAdapogAnnAnyadapopamasti, abhAva evApohya ityarthaH / asadvyavahAravyavacchedena sacchabdasya pravRttatvAt // 958 // , tatazca ko doSa ityAha-tatrAsato'pItyAdi / / tatrAsato'pi bhAvatvamiti klezo mahAnbhavet / tadasiddhau na sattA'sti na vA sattA prasiddhyati // 959 // pUrvavadabhAvAbhAvavarjanAdasato'pohe vastutvameva syAt / tatazcApohavAdino'bhyupagamAdiviruddhamasato'pi vastutvaM prasaktamiti mahadbhata kaSTamApatitam / astvabhAvasthApi vastutvamiti cedAha-tadasiddhAvityAdi / tasyAbhAvasyAsiddhau satyAM na sattA kassacidbhAvasya siddhyet / abhAvavyavacchedena tasya bhavanmatena sthitalakSaNatvAt / tasya cAmAvasyApohyatve sati vastutvaprasaGgena svarUpAsiddharasattApi na siddhapati, tasyAH sattAvyavacchedarUpatvAt , sattAyAzca yathoktena prakAreNAyogAt // 959 // yatpUrvamuktam-"apojhaiH sa bahiHsaMsthairbhidyate"tyAdi, yakSoktam-"avastu'tvAdapohAnAM naiva bheda" ityAdi / tatra kecidvauddhAH parihAramAhuH-na khalvapohabhedA (dA) dhArabhedAvA'pohAnAM bhedo'pi tvanAdikAlapravRttavicitravitattvArthavikalpavAsanAbhedAnvayaistattvato nirviSayairapi bhinnaviSayAlambibhiriva pratyayairbhinneSvartheSu bAyeSu minnA ivAtmAna ivAkhabhAvA apyapohAH samAropyante, te ca tathA taiH samAropitA bhinnAH santazca pratibhAsante, tena vAsanAbhedAr3hedaH sadrUpatA cApohAnAM bhavi. vyatItyatrAha-na cApItyAdi / na cApi vAsanAbhedAjhedaH sadrUpatA'pi vaa| apohAnAM prakalpyeta na yavastuni sA matA // 960 // na vastuni vAsanetyevaM manyate / nirviSayo na kazcitpratyayo'stIti nirloDitametadvijJAnavAdavicAre / tatazca vitathArthAnAM vikalpAnAmayogAttadAhitA'pi vAsanA *kuto bhaviSyati / avastunIti / AlambanabhUte vastunyasati nirviSayavijJAnAyogena vAsanAdhAyakavijJAnAbhAvAtkuto vAsanetyarthaH / tatazca vAsanAbhAvAskuto vAsanAkato'pohAnAM medaH sadUpatA vA bhaviSyatIti bhAvaH // 960 / / evaM tAvadvAcyAmimatamapohaM nirAkRtya vAcakAmimatamapi niraakrtumaah-bhvdbhirityaadi|

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306 tantvasaGgrahaH / bhavadbhiH zabdabhedo'pi tannimitto na labhyate / na hyasAdhAraNaH zabdo vAcakaH prAgadRSTitaH // 969 // tatra zabdAntarApohe sAmAnye parikalpite / tathaivAvasturUpatvAcchabdabhedo naM kalpyate // 962 // vAcakAnAM yathA naiva vAcyavAcakayormithaH / na cApyapohyabhedena bhedo'stItyupapAditam // 963 // zabdAnAM bhinnasAmAnyavacanAnAM vizeSavacanAnAM ca parasparato bhedaH zabdabhedaH / nimitta iti / sa vAsanAbhedo vAcyApohabhedo vA nimittaM kAraNamasyeti tannimittaH / nanu pratyakSata eva zabdAnAM kAraNabhedAdviruddhadharmAdhyAsAcca bhedaH prasiddha evetyAha-na hyasAdhAraNa ityAdi / vAcakaM hi zabdamadhikRtyaitaducyate, na ca zrotrajJAnAvaseyo yaH svalakSaNAtmA'sAdhAraNazabdo vAcakaH / kasmAdityAha - prAgadRSTi iti / yo hi vyavahArakAlAvasthAyI zabdaH sa vyavahArakAlAtprAk saGketakAle na dRSTaH, yo dRSTastasya ciraniruddhatvAnna tena vyavahAraH, na ca saGketakAle yo na dRSTastena vyavahAro yukto'tiprasaGgAt / tasmAnna svalakSaNasya vAcakatvam / bhavatA - mapi cAtra vivAda eva / yathoktam - "nArthazabda vizeSasya vAcyavAcakateSyate / tasya pUrvamadRSTatvAtsAmAnyaM tUpadekSyate // " iti / tasmAdvAcakaM zabdamadhikRtyAbhidhAnAdadoSaH / tatraivamavasthite sati zabdAntarApohaH zabdasAmAnyaM vAcakaM yadi kalpyate, yathArthA - ntarApoho'rthasAmAnyaM, tadA tathaiva -- pUrvoktena vidhinA saMsRSTaikatvanAnAtvetyAdinokena, vAcyApohAnAmiva zabdApohAnAmapi parasparato bhedo na ghaTate / nIrUpatvAt / yathAca vAcakAnAM parasparato bhedo na saGgacchate, evaM vAcyavAcakayorapi mitha: parasparato bhedo na kalpyate, niHsvabhAvatvAt / syAdetadapohyabhedena bhedo bhaviSyatItyata Aha-na cApItyAdi / yathA cApohyabhedAdapi bhedo na vikalpyate tathA "na vizeSa: svatastasye" tyAdinA pratipAditam // 969 // 962 // 963 // - tadevaM pratijJAyAH pratItyabhyupetabAdhA pratipAditA / sAmprataM vAcyavAcakatvAbhAvaprasaGgApAdanAbhyupetabAdhAdidoSaM pratipipAdayiSuH pramANayannAha - na gamyetyAdi / na gamyagamakatvaM syAdavastutvAdapohayoH / bhavatpakSe yathA loke khapuSpazazazRGgayoH // 964 //

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prijkaasmetH| 300 ye avastunI na tayorgamyagamakatvamasti, yathA khapuSpazazazRGgayoH, avastunI ca vAcyavAcakApohau bhavetAmiti vyApakaviruddhopalabdheH // 964 // nanu ca meghAmAvAdRSTyabhAvapratIteranaikAntikatA hetorityAha-vRSTimeghAsato. rityaadi| vRSTimeghAsatodRSTvA yadyanaikAntikaM vadet / vastvastvevAtra matpakSe bhavatpakSe'pyadaH kutaH // 965 // vRSTimeghayorasatI-asattve, abhAvAviti yAvat / bhAvapradhAnatvAnnirdezasya / tayordaSvA-gamyagamakamityadhikRtam / yadyanaikAntikamavastutvAditi hetuM vadedvauddhastadapyayuktam , yasmAttadviviktAkAzAlokAtmakaM vastu matpakSe'trApi vRSTimeghAbhAvaprayoge'styeva / abhAvasya vastutvapratipAdanAt / bhavatastu bauddhasya pakSe ado'pi-etadRSTimeghAbhAvayorgamyagamakatvaM kutaH-naiva / apizabdo bhinnakramaH, ada ityasyAnantaraM sambadhyate / tenAyamartho bhavati / na kevalamapohayorvivAdAspadIbhUtayorgamyagamakatvaM bhavato na yuktam , etadapi vRSTimeghAbhAvayorgamyagamakatvaM na yujyata eveti // 965 // kiMca-yadetadbhavadbhiranvayopasarjanayorvyatirekapradhAnayoH zabdaliGgayoH svaviSayapratipAdakatvaM varNyate, yacca-"adRSTeranyazabdArthe svArthasyAMze'pi darzanAt / zruteH sambandhasaukarya na cAsti vyabhicArite"tyAdi varNitam , tadapohAbhyupagame na yuktamityetatpratipAdayannAha-vidhirUpazcetyAdi / vidhirUpazca zabdArthoM yena naabhyupgmyte| na bhavedvyatireko'pi tasya tatpUrvako hyasau // 966 // tatpUrvaka iti / vidheH pUrvakaH / vidhernivRttilakSaNatvAdvyatirekasyeti bhAvaH / kiMca-nIlotpalAdizabdAnAM vizeSaNavizeSyabhAvaH sAmAnAdhikaraNyaM ca yadetallokapratItaM tasyApahnavo'pohavAde prApnoti // 966 // yaJcedamucyate-vizeSaNavizeSyatvasAmAnAdhikaraNyasamarthanArtham-"apoSabhedAdbhinnArthAH khArthabhedagatau jaDAH / ekatrAminnakAryatvAdvizeSaNavizeSyakAH // tanmAtrAkAGkSaNAdbhedaH svasAmAnyena nojjhitaH / nopAttaH saMzayotpatteH sAmye caikArthatA tayoH // " iti / tadetannopapadyata iti darzayannAha-apohamAnavAcyatvamityAdi /

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tttvsnggrhH| apohamAnavAcyatvaM yadihAbhyupagamyate / nIlotpalAdizabdeSu zabalArthAbhidhAyiSu // 967 // vishessnnvishessytvsaamaanaadhikrnnyyoH| na siddhina banIlakhavyudAse'nutpalacyutiH // 968 // . nApi tatretarastasmAnna vishessyvishessnne| zabdayornApi te syAtAmabhidheyAnapekSayoH // 969 // pUrvamarthayoreva vizeSyavizeSaNabhAvo nirastaH / idAnIM zabdayorapi nirasthata iti na punaruktatA / tatra parasparaM vyavacchedakabhAvo vizeSaNavizeSyabhAvaH, sa ca vAkya eva vyavasthApyate, yathA nIlamutpalamiti / tathA vyadhikaraNayorapi bhavati, yathA rAjJaH puruSa ityAdau / minnanimittaprayuktayostvekasminnarthe vRttiH sAmAnAdhikaraNyam , taba nIlotpalamityAdau vRttAveva vyavasthApyate / tatra nIlotpalAdizabdeSu zabalArthAmidhAyiSu yadetatsAmAnAdhikaraNyAdi, tasya na siddhiH / zabalortha:-citraH, yathokam--"na hi tatkevalaM nIlaM na ca kevalamutpalam / samudAyAbhidheyatvAt" iti / kasmAsiddhirna bhavatItyAha-na hItyAdi / yasmAdanIlatvanyudAse'nutpalavyudAso nAsti / tatra-anutpalacyutau / itaraH-nIlabyudAsaH / kaciditareti strIliGgasya pAThaH / sa cyutizabdApekSayA draSTavyaH / itarA-anIlacyutirityarthaH / nAnayoH parasparamAdhArAdheyasambandho'sti, nIrUpatvAditi yAvat / nacAsati sambandhe vizepyavizeSaNabhAvo yukto'tiprasaGgAdityuktam / etena yuSmanmate zabalAmidhAyitvameva nAsti, sarveSAmabhAvavAcitvAdityuktaM bhavati / tasmAnna vizeSyavizeSaNe yukte / syAdetanmAbhUdarthayorvizeSyavizeSaNabhAvastadvAcakayostu zabdayoH kimiti na bhavatItyata Aha-zabdayorityAdi / amidheyadvAreNaiva hi tadabhidhAyinoH zabdayorvizeSyavi. zeSaNabhAva upacaryate, amidheye ca tasyAsambhave satyamidhAne'pi kutastadAropaH // 967 // 968 // 969 // sAmAnAdhikaraNyaM dUSayannAha sAmAnAdhikaraNyaM ceti / sAmAnAdhikaraNyaM ca na bhinnavAdapohayoH / . arthatavettadivyeta kIdRzyAghayatA tyoH||970 // ekasmina vRttau satyAM sAmAnAdhikaraNyaM bhavati / na ca nIlotpalazabdayoreka

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plikaasmetH| 309 sminnarthe vRttiH sambhavati / tadvAcyayoranIlAnutpalavyavacchedalakSaNayorapohayobhinnatvAt / tathAhi-bhavadbhirevoktamapohyabhedAdbhinnArthA iti / prayogaH-na nIlotpalAdizabdAH sAmAnAdhikaraNyavyavahAraviSayAH, bhinnaviSayatvAt , ghaTapaTAdizabdavat / athApi syAdyatraiva hyanutpalavyudAso varttate tatraivAnIlavyudAso'pi sthita ityato nIlotpalazabdavAcyayorapohayorekasminnarthe vRtterarthadvArakaM sAmAnAdhikaraNyaM zabdayorapi nirdizyata ityata Aha-arthatazcetyAdi / taditi / sAmAnAdhikaraNyam / tayoriti-anIlAnutpalavyudAsayoH / naiva kAcidvAstavI tayorAdheyatA sambhavati, nIrUpasya kacidavasthAnAsambhavAt , yathA vandhyAputrasyeti bhAvaH // 970 / / kiMca-bhavatu nAma nIlotpalAdiSvartheSu tayorAdheyatA, tathApi sA vidyamAnApi satI na zabdaiH pratipAdyata iti darzayati-na cetyAdi / na cAsAdhAraNaM vastu gamyate'nyaca nAsti te / agamyamAnamaikArthyaM zabdayoH kopayujyate // 971 // - yasmAttadeva tAvadasAdhAraNaM nIlotpalAdi vastu na zabdena gamyate, tatra sarvavikalpAnAM pratyastamayAdityuktam / tatazca tasminnAdhArabhUte vastunyajJAte tadadhikaraNayorapohayostadAdheyatA kathaM grahItuM zakyate, dharmigrahaNanAntarIyakatvAddharmagrahaNasyeti bhAvaH / athApi syAdasAdhAraNArthavyatirekeNa tayoranyadevAdhikaraNamastyato'yamadoSa ityata Aha-anyaccetyAdi / ta iti / ta(va) / syAdetadyadi nAmaikArthya na gamyate, tathApi vastusthityA'vasthitamevetyAha-agamyamAnamityAdi / aikAryamiti / sAmAnAdhikaraNyam / kopayujyata iti / na kacidityarthaH / sato'pyajJAtasya zAbde vyavahAre'naGgatvAt / / 971 // athApi syAt-yadi vyAvRttimAtraM zabdenocyeta tadA'yaM doSaH syAt , yAvatA vyAvRttimadvastu vAcyam , ato vyAvRttidvayopAdhikayoH zabdayorekasminnapohavati vastuni vRtteH sAmAnAdhikaraNyamasyevetyata Aha-athetyAdi / athApyapohavadvastu vAcyamityabhidhIyate / tatrApi paratatratvAdvyAsiH zabdena durlabhA // 972 // tatrApIti / apohavati vastuni vAcyatvenAGgIkriyamANe'nIlAdibhedAnAmutpalA. dInAM nIlAdizabdAptirAkSepo durlabhaH, kiM kAraNam ? paratatratvAnnIlAdizabdasya,

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310 tttvsnhH| sa hi vyAvRttyupasarjanaM tadvantamarthamAha, na sAkSAt / tatazca sAkSAdanabhidhAnAttadgatabhedAkSepo nAsti, yathA madhurazabdena zuklAdeH / yadyapi vastusthityA zuklAdInAM (a)madhurAdibhedatvamasti / tathApi zabdasya sAkSAdanihitArthagatasyaiva bhedasyAkSepasAmarthya na tu pAratavyeNAbhihitArthagatasyeti bhAvaH / tatazca nIlAdizabdena tdgtbhedaanaaksse| pAdutpalAdInAmatadbhedatvaM syAt , atadbhedatve ca sAmAnAdhikaraNyaM na prApnoti / tena jAtimanmAtrapakSe yo doSa ukto bhavatA "tadvato na bAdhakaH zabdo'khatatratvA"diti, sa vyAvRttimanmAtrapakSe'pi tulya iti darzitaM bhavati / tathAhi-jAtimanmAtre zabdArthe-sacchabdo jAtisvarUpopasarjanaM dravyamAha na sAkSAditi tadgataghaTAdibhedAnAkSepAdatadbhedatve sAmAnAdhikaraNyAbhAvaprasaGga uktaH, sa vyAvRttimanmAtrapakSe'pi samAnaH, tatrApi hi sacchabdo vyAvRttyupasarjanaM dravyamAha na sAkSAditi, tadgatabhedAnAkSepo'trApi samAna eva, ko hyatra vizeSo jAtiyA'vRttirjAtimAnvyAvRttimAniti // 972 // doSAntaramAha-liGgetyAdi / liGgasaGkhyAdisambandho na cApohasya vidyte| vyaktezcAvyapadezyatvAttavAreNApi nAstyasau // 973 // liGgAni-strItvapuMstvanapuMsakAni, saGkhyA-ekatvadvitvabahutvAni, AdigrahaNena kriyAkAlAdisambandhapariprahaH / emiH sambandho nAstyapohasya, avastutvAt , eSAM ca vastudharmatvAt / na ca liGgAdiviviktaH padArthaH zakyaH zabdenAbhidhAtum / ataH pratItibAdhAprasaGgaH pratijJAyA iti bhAvaH / athApi syAdvyAvRttyAdhArabhUtAyA vyaktevastutvAlliGgAdisambandho'sti, etadvAreNApohasyApi vyavasthApyata ityAha-vyakte. zvetyAdi / sA hi vyaktinirvikalpatvAlliGgasaGkhyAdisambandhena vyapadeSTuM na pAryate, tataH kathamapohe tahAreNa tadvyavasthA siddhyet // 973 // avyApitvaM cApohazabdArthavyavasthayordarzayannAha-AkhyAteSvityAdi / AkhyAteSu ca nAnyasya nivRttiH sampratIyate / na paryudAsarUpaM hi niSedhyaM tatra vidyate // 974 // AkhyAteSu-tiGanteSu pacati gacchatItyevamAdiSu kriyApradhAneSu zabdeSu, nAnyavyavacchedo gamyate, kasmAdityAha-na paryudAsarUpaM hItyAdi / yathA subanteSu

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ptrikaasmetH| ghaTAdizabdeSu niSpannarUpamaghaTAdikaM paryudAsarUpaM niSedhyamasti na tathA pacatItyAdiSu, pratiyogino niSpannasya kasyacidapratIteH // 974 / / __ syAdetanmAbhUtparyudAsarUpaM niSedhyaM, na pacatItyevamAdi prasajyarUpaM pacatItyAdernidhyaM bhaviSyatItyAha-na neti hItyAdi / na neti hyucyamAne'pi niSedhasya niSedhanam / pacatItyaniSiddhaM tu kharUpeNaiva tiSThati // 975 // sAdhyatvapratyayazcAtra tathA bhUtAdirUpaNam / niSpannatvAdapohasya nirnimittaM prasajyate // 976 // na na pacatItyevamucyamAne'pi prasajyapratiSedhasya niSedhanamevoktaM syAt / tatazca ko doSa ityAha-pacatItyaniSiddhamityAdi / pratiSedhadvayasya vidheviSayatvAtpacatItyetatsvarUpeNaiva vidhyAtmanaiva tiSThatIti vidhireva zabdArthaH syAt / kiMca-atra pacatItyAdau sAdhyatvaM pratIyate / yasyAH kriyAyAH kecidavayavA niSpannAH kecidanipannAH sA pUrvAparIbhUtAvayavA kriyA sAdhyatvapratyayaviSayA / tathA'bhUdbhaviSyatItyAdau bhUtAdikAlavizeSapratItirasti / nacApohasya sAdhyatvAdisambhavaH, niSpannatvAdabhAvaikarasanena / tasmAdapohazabdArthapakSe sAdhyatvapratyayo bhUtAdipratyayazca nirnimittaH prApnotIti pratItibAdhA / bhUtAdirUpaNamiti / bhUtAdInAmavadhAraNaM pratyaya iti yAvat // 975 // 976 // punarapyavyApinaM darzayanpratItibAdhAmeva darzayati-vidhyAdAvityAdi / vidhyAdAvartharAzau ca nAnyApohanirUpaNam / namazcApi nasA yuktAvapohaH kIdRzo bhavet // 977 // cAdInAmapi navyogo naivAstItyanapohanam / vAkyArthe'nyanivRttizca vyapadeSTuM na zakyate // 978 // ananyApohazabdAdau vAcyaM na ca nirUpyate / prameyajJeyazabdAderapohyaM kuta eva tu // 979 // / Adizabdena nimazraNAmatraNAdInAM grahaNam-anyApohasya-anyavyavacchedasya na nirUpaNamupalambho'sti / "na paryudAsarUpaM hi niSedhyaM tatra vidyata" ityetatpUrvoktamevAtra kAraNamiti bhAvaH / na na pacati devadatta ityAdau namo'pareNa nayA yoge sati

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312 tttvsnggrhH| kIdRzo'poho bhavet / naiva kazcit / pratiSedhadvaye vidhereva saMsparzanAt / apica cAdInAM nipAtopasargakarmapravacanIyAnAM padatvamiSTam , nacaiSAM navA sambandho'styasattvavacanatvAt / tathAhi-yathA ghaTAdizabdAnAmaghaTa ityAdau navA sambandhe satya rthAntarasya paTAdeH parigrahAttadvyavacchedena nabA rahitasya ghaTazabdasyArtho'vakalpyate, na tathA cAdInAM nacetyAdi navA sambandho'sti / nacAsambadhyamAnasya nabA'pohanaM yuktam / atazcAdiSvanapohanam / apohAbhAva ityarthaH / kiMca-vAkyArthaH kalmASavarNavacchabalaikarUpa iSyate, atastatrAnyanivRttiLapadeSTuM na zakyate / niSpannarUpasya pratiyogino'pratIteH / yA cAtra caitra gAmAnayetyAdAvacaitrAdivyavacchedarUpAnyanivRttikhayavaparigraheNa varNyate, sA padArtha eva syAnna vAkyArthaH / tasyAnavayavasyetthaM vivekumazakyatvAdityavyApinI zabdArthavyavasthA / api ca nAnyApoho'nanyApoha ityAdau zabde vidhirUpAdanyadvAcyaM na nirUpyate-nopalabhyata ityarthaH / tathAhinApoharUpamAtraM vAcyaM gamyate, pratiSedhadvayena vidheraivAvasAyAt / AdizabdenA'nanyavyAvRttirananyavyavaccheda ityAdiparyAyagrahaNam / nanu ca nabazcApi nayA yuktAvityanenaiva gatatvAtpunaruktametat / satyametat / kiMtvanyApohaH zabdArtha ityevaM vAdinA svavacanenaiva vidhiriSTa iti jJApanArtha punarucyate / tathA hyanyApohazabdasyAnanyApohazabdArtho vyavacchedyaH, sa ca vidharnAnyo lakSyate / ye ca prameyajJeyAmidheyAdayaH zabdAsteSAM na kiMcidapohyamasti / sarvasyaiva prameyatvAdisvabhAvatvAt / tathAhi-yannAma kiMcidvyavacchedyameSAM kalpyate, tatsarva vyavacchedAkAraNAlambyamAnaM zeyAdikhabhAvamevAvatiSThate, nAviSayIkRtaM vyavacchettuM zakyate / tatazcaiSAmapojhArthAbhAvAdavyApinI vyavasthA // 977 // 978 // 979 // nanu hetumukhe nirdiSTam-ajJeyaM kalpitaM kRtvA tadvyavacchedena jJeye'numAnamiti / tatkathamavyApitvaM zabdArthavyavasthAyA ityAha-apohyetyAdi / apolakalpanAyAM ca varaM vastveva kalpitam / jJAnAkAraniSedhAca nAntarArtho'bhidhIyate // 980 // nacApyapoyatA tasmAnApohasteSu siddhayati / evamityAdizabdAnAM na cApokhaM nirUpyate // 981 // yadi zeyamapi sarva kSeyatvenApohyamasma kalpyate tadA varaM vastveva vidhirUpameva

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paJjikAsametaH / 313 zabdArthatvena vikalpitaM bhavedyadadhyavasIyate lokena / evaM hyadRSTAropo dRSTArthApalApazca na kRtaH syAditi bhAvaH / ata eva varamityuktam / ye tvAhurvikalpapratibimbakameva sarvazabdAnAmarthastadeva cAbhidhIyate vyavacchidyata iti cocyata iti / tAnpratIdamAha -- jJAnAkAraniSedhAccetyAdi / nirAkArA buddhirAkAravAnbAhyo'rthaH, sa ca bahirdezasambandho vispaSTamupalabhyata ityevamasmAbhirjJAnAkAro niSiddhaH, tasmAdAntarasya buddhyArUDhasyAkArasyAsattvAttadabhidhAyakatvaM zabdAnAmayuktam / nApi tasyAntarasyArthasyApohyatvaM yuktam, asattvAdeva / teSviti / prameyAdizabdeSu / ye ca - - evamityamityAdayaH zabdAsteSAmapi na kiMcidapohyamupalabhyate, kasyacitpratiyoginaH paryudAsarUpasyAbhAvAt / athApi syAt -- naivamityAdi prasajyarUpaM niSedhyaM bhavatIti / naitadstyuktamatra / tathAhi -- atrApi na naivamiti nirdeze niSedhasya niSedhanam, evamityaniSiddhaM tu svarUpeNaiva tiSThatIti saiva pUrvoktA nItiravatarati / / 980 / / 981 // etatsarvaM kumAriloktamupanyastam, sAmprataM sarvazabdasyetyAdinodyotakAroktamapohadUSaNamAzaGkate-- sarvazabdasya kavArthI vyavacchedyaH prakalpyate / nAsarvanAma kizciddhi bhavedyasya nirAkriyA // 982 // ekAca sarvamiti cedarthApohaH prasajyate / aGgAnAM pratiSiddhatvAdaniSThezcAGginaH pRthak // 983 // evaM samUhazabdArthe samudAyivyapohataH / anyAniSTezca sarve'pi prApnuvanti nirarthakAH // 984 // yAdizabdA iheSTAzca ye samuccayagocarAH / ekAdipratiSedhena na bhaveyustathAvidhAH // 985 // nAgauriti ca yo'poho gozabdasyArtha ucyate / sa kiM bhAvo'thavA'bhAvo bhAvo gaurvA'thavA'pyagauH // 986 // gaunAsti vivAdo'yamarthastu vidhilakSaNaH / agaugazabdavAcyavedatizabdArthakauzalam // 987 // abhAvo'pi na yukto'yaM preSAdInAmasambhavAt / na hi gozabdataH kazcidabhAvaM pratipadyate // 988 // *

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tattvasaGgrahaH / - salAha / apohaH zabdArtha ityayuktametat, adhyApakatvAt / yatra dvairAzyaM bhavati tatretarapratiSedhAditaratpratIyate -- yathA gauriti pade gauH pratIyamAno'gaurniSedhyamAnaH / na punaH sarvapade etadasti / na sarva nAma kiMcidasti, yatsarvazabdena nivaryeta / atha manyase ---- ekAdyasarvaM tatsarvazabdena nivartyata iti / tanna, svArthApavAdadoSaprasaGgAt / evaM kAdivyudAsena pravarttamAnaH sarvazabdo 'GgapratiSedhAdaGgavyatiriktasthAvino'nabhyupagamAdanarthakaH syAt / aGgazabdenaikadeza ucyate / evaM sarve samudAyazabdA ekadezapratiSedharUpeNa pravarttamAnAH samudAyivyatiriktasyAnyasya samudAyasyAnabhyupagamAdanarthakAH prApnuvanti / dvyAdizabdAnAM ca viSayasamuccayatvAdekAdipratiSedhe pratiSidhyamAnAnAmarthAnAmasamuccayatvAdanarthakatvam, taddarzayati na bhaveyustathAvidhA iti / iSTAste samuccayagocarAstathAvidhA na bhaveyurityarthaH / yazcAyamago'poho gaurna bhavatIti gozabdasyArthaH sa kiM bhAvo'thAbhAvaH ? yadi bhAvaH sa kiM gaurathA'gauriti / yadi gauH, nAsti vivAdaH / athAgauH, gozabdasyAgaurartha ityatizabdArthako - zalam / athAbhAvaH, tanna yuktam, praiSasampratipattyoraviSayatvAt / na hi zabdazravaNAdabhAve praiSaH sampratipattizca bhavet / tadetaddarzayati - abhAvo'pi na yukto'yamityAdi / praiSaNaM praiSaH, pratipAdakena zroturarthe viniyogaH, so'yaM pratipAdakadharmaH / sampratipattiH zrotRdharmaH / Adizabdena bhAvadharmAH sarve vAhadohAdayo gRnte / api ca zabdArthaH pratItyA pratIyate, na ca gozabdAdabhAvaM kazcitpratipadyate // 982 // 983 / / 984 / / 985 / / 986 / / 987 / / 988 / / 1 314 kiMca kriyArUpatvAdapohasya viSayo vaktavyaH, tatrAgaurna bhavatItyayamapohaH kiM goviSayo'thAgoviSayaH / yadi gaurviSayaH, kathaM gorgavyevAbhAvaH / athAgaurviSayaH, kathamanyaviSayAdapohAdanyatra pratipattiH, nahi khadire cchidyamAne palAze chidA bhavati / athAgorgavi pratiSedho gauragaurna bhavatIti, kenAgotvaM prasaktaM yatpratiSidhyata iti / tadatra prathamau vikalpAvatyasambaddhAviti matvA tRtIyameva darzayannAha - nAgaugaurityAdi / nAgaugauriti zabdArthaH kasmAcApoha iSyate / kena gotvamAsaktaM gauryenaitadapodyate // 989 // agaurapoho yathAyaM gavi zabdArtha ucyate / sa kiM gorvyatirikto vA'vyatirikta upeyate // 990 //

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315 vibhinolaNA: prAmAguNamAtrAmiti pvikaasmetH| vibhinno'pyAzrito vA syAdathavA syaadnaashritH| Azritatve guNaH prAso na dravyavacanaM tataH // 991 // ato gauritizabdena gunnmaatraabhidhaantH| sAmAnAdhikaraNyaM syAna gaurgacchati tiSThati // 992 // athAnAzrita evAyaM yadyarthastasya ko bhavet / yenAsau pratiSedhAya gauriti vyapadizyate // 993 // atha cAvyatirikto'yamanyApohastvayeSyate / gaurevAyamataH prAtaH kimuktamadhikaM tataH // 994 // cazabdaH smucye| kasmAca bhavatA gaurityetasya nAgaurityeSo'pohalakSaNaH zabvArtha ucyata iti vAkyArthaH / kasmAtpunarna vaktavyA ityAha-kenetyAdi / itazcAyukto'poho vikalpAnupapatteH / tathAhi-yo'yamagorapoho gavi sa kiM govyatiriktaH ? AhosvivyatiriktaH ? yadyatiriktaH sa kimAzrito'thAnAzritaH / yadyAzritastadA''zritatvAdguNaH prAptaH, tatazca gozabdena guNa evAmidhIyate nAgauriti gaustiSThati gaurgacchatIti sAmAnAdhikaraNyaM na prApnoti / athAnAzritastadA kenArthenAgorapoha iti SaSThI syAt / athAvyatiriktastadA gaurevAsAviti na kiMcitkRtaM bhavati // 989 // // 990 // 991 // 992 // 993 // 994 // pratibhAvamapoho'yameko'neko'pivA bhavet / yoko'nekagoyukto gosvameva bhavedasau // 995 // anekakhe'pi cAnantyaM pinnddvtsNpryujyte| tena bhedavadevAsya vAcyatA nopayujyate // 996 // -- ayaM cApohaH prativastveko'neko veti vaktavyam / yadyekastadA'nekagodravyasambandhI gotvamevAsau bhavet / athAnekatataH piNDavadAnanyAdAkhyAnAnupapatteravAcya * eva syAt // 995 // 996 // anyApohaca kiM vAcyaH kiM vaa'vaacyo'ymissyte| vAcyo'pi vidhirUpeNa yadi vA'nyaniSedhataH // 997 // vidhyAtmanA'sya vAcyatve tyAjyamekAntadarzanam / sarvatrAnyanirAsojyaM zabdArtha iti varNitam // 998 //

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316. tattvasaGgrahaH / athApohavyudAsena yathapoho'bhidhIyate / tatra tatraivamicchAyAmanavasthA bhavettataH // 999 // athApyabAcya evAyaM yathapohastvayeSyate / tenAnyApohakucchanda iti bAdhyeta te vacaH // 1000 // kiMcedaM tAvatpraSTavyo bhavati bhavAn, kimapoho vAcyo'thAvAcya iti / vAcyatve vidhirUpeNa vA vAcyaH syAdanyavyAvRttyA vA / tatra yadi vidhirUpeNa tadA naikA - ntikaH zabdArtho'nyApohaH zabdArtha iti / athAnyavyAvRttyeti pakSastadA tasyApyanyavyavacchedasyApareNAnyavyavacchedarUpeNAmidhAnaM tasyApyapareNetyavyavasthA syAt / athAvAcyastadA'nyazabdArthApohaM zabdaH karotIti vyAhanyeta // 997 // 998 // // 999 / / 1000 // etatsarvamudyotakareNoktamupanyastam, tatrAcAryadiprAgenoktam- "sarvatrAbhedAdAzrayasyAnucchedAtkRtsnArthaparisamAptezca yathAkramaM jAtidharmA ekatvanityatvapratyekaparisamAptilakSaNA apoha evAvatiSThante, tasmAduNotkarSAdapyarthAntarApoha eva zabdArthaH sAdhuriti / etadAzaGkya kumArila upasaMharannAha - api caikatvetyAdi / api caikatvanityatvapratyekasamavAyinaH / nirupAkhyeSvapoheSu kurvatostatra kaH paraH // 1001 // tasmAdyeSveva zabdeSu naJyogasteSu kevalam / bhavedanyanivRttyaMzaH khAtmaivAnyatra gamyate // 1002 // 1 yeSveva zabdeSu naJayoga iti / abhakSyo grAmasUkara ityAdiSu / svAtmaiveti / svarUpameva vidhilakSaNam / anyatreti / nanrarahite // 1001 // 1002 // evaM yathApradhAnaM paramatamAzaya, anyApohAparijJAnAdityAdinA samAdhAnamArabhate / anyApohAparijJAnAdevamete kudRSTayaH / svayaM tuSTA durAtmAno nAzayanti parAnapi // 1003 // tathAhi dvividho'pohaH paryudAsaniSedhataH / dvividhaH paryudAso'pi buddhyAtmArthAtmabhedataH // 1004 // paryudAsaniSedhata iti / paryudAsAnniSedhAca paryudAsalakSaNaH prasajyapratiSedhazceti

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pvikaasmetH| 317 yAvat / buddhyAtmArthAtmabhedata iti / buddhyAtmabhedAdAtmamedAdityarthaH / tatra budhyAtmA-buddhipratibhAso'rtheSvanugataikarUpatvenAdhyavasitaH, arthAtmA-arthasvabhAvo vijAtIyavyAvRttamarthakhalakSaNamityarthaH / anayorbhedo vibhAga iti smaasH||1003|| // 1004 // tatra buddhyAtmanaH svarUpaM darzayannAha-eketyAdi / ekapratyavamarzasya ya uktA hetavaH purA / abhayAdisamA arthAH prakRtyaivAnyabhedinaH // 1005 // tAnupAzritya yajjJAne bhAtyarthaprativimbakam / kalpake'rthAtmatA'bhAve'pyarthI ityeva nizcitam // 1006 // pureti / pUrva sAmAnyaparIkSAyAM "yathA dhAtryabhayAdInA"mityAdinoktAH / tatroktam-yathA harItakyAdayo bahavo'ntareNApi sAmAnyamekaM jvarAdizamanalakSaNaM kArya kurvanti / tathA sAvaleyAdayo'pyarthAH satyapi bhede prakRtyaikAkArapratyavamarzasya hetavo bhaviSyantyantareNApi vastubhUtaM sAmAnyamiti / abhayAdisamA iti / harItakyAditulyAH / ekArthakAritayA sAmyam / tAnupAzrityeti / tAnabhayAdisamAnarthAnAzritya hetUkRtya tadanubhavabalena yadutpannaM vikalpakaM jJAnaM tatra yadAkAratayArthapratibimbakamarthAbhAso bhAti tAdAtmyena, tatrAnyApoha ityeSA saMjJokteti sambandhaH / kalpaka iti / vikalpake, savikalpa iti yAvat / etacca jJAna ityanena samAnAdhikaraNam / arthAtmatA'bhAve'pIti / bAhyArthAtmatAyA abhAve'pi / nizcitamiti / adhyavasitam / / 1005 // 1006 // atha kathaM tasyApoha ityeSa vyapadeza ityAha-pratibhAsAntarAdityAdi / pratibhAsAntarA dAdanyavyAvRttavastunaH / prAsihetutayA'zliSTavastudvArA gaterapi // 1007 // vijAtIyaparAvRttaM tatphalaM yatkhalakSaNam / tasminnadhyavasAyAvA tAdAtmyenAsya viplutaiH // 1008 // tatrAnyapoha ityeSA saMjJoktA snibndhnaa| caturbhinimittairapoha iti tasyAkhyA / vikalpAntarAropitapratibhAsAntarAdbhedena svayaM pratibhAsanAnmukhyataH / apohata ityapoho'nyasmAdapoho'nyApoha iti vyu

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tttvshH| spatteH / upacArAtu trimiH / (1) kAraNe kAryadharmAropAdvA, ya(ta)vAha anyavyAvRtta vastunaH prAptihetutayeti / (2) kArye vA kAraNadharmopacArAt, tadarzayati-azliSTavastudvArA gaterapIti / azliSTam anyAsambaddham , anyato vyAvR. tamiti yAvat / tadeva vastudvAramupAyaH, tadanubhavabalena tathAvidhavikalpotpatteH / / (3) vijAtIyApohapadArthena sahaikyena prAntaH pratipatRmiravyavasivatvAceti caturtha kAraNam, tadarzayati-vijAtIyetyAdi / asyeti / vikalpabuddhyArUDhasyArthapratibimbasya / sanibandhaneti / saha nibandhanena pratibhAsAntarAdbhedAdinoktena caturvidhena varttata iti sanibandhanA // 1007 // 1008 // arthAtmanopohasya svarUpaM darzayannAha-skhalakSaNe'pItyAdi / khalakSaNe'pi taddhetAvanyavizleSabhAvataH // 1009 // anyApoha ityeSA saMjJoktA sanibandhaneti prakRtena sambandhaH / tatra nibandhanamAha-anyavizleSabhAvata iti / anyasmAdvijAtIyAdvizleSo vyAvRttistasya bhAvAt / vijAtIyavizleSasya vidyamAnatvAditi yAvat / etena mukhyata eva skhalakSaNe'nyApohavyapadeza ityuktaM bhavati // 1009 // prasajyapratiSedhalakSaNasyApohasya svarUpaM darzayati-prasajyetyAdi / prasajyapratiSedhazca gauragaurna bhavatyayam / ativispaSTa evAyamanyApoho'vagamyate // 1010 // tadevaM trividhamapohaM pratipAdya prakRte zabdArthatve yojayannAha-tatrAyamityAdi / tatrAyaM prathamaH zabdairapohaH pratipAdyate / bAhyArthAdhyavasAyinyA buddheH zabdAtsamudbhavAt // 1011 // prathama iti / yathoktArthapratibimbAtmA / tatra kAraNamAha-bAhyArthAdhyavasAyinyA ityAdi / yadeva hi zAbde jJAne pratibhAsate sa eva zabdArtho yuktaH, na cAtra prasajyapratiSedhAdhyavasAyo'sti na cApIndriyajJAnavatsvalakSaNapratibhAsaH, kiM tarhi ? bAmArthAdhyavasAyinI kevalaM zAbdI buddhirupajAyate / tena tadevArthapratibimbakaM zAbde jJAne sAkSAcadAtmatayA pratibhAsanAcchabdArtho yukto nAnya iti bhAvaH // 1011 // yazcApi zabdasyArthena saha vAcyavAcakamAvalakSaNaH sambandhaH prasiddho nAso kAryakAraNabhAvAdanyo'vatiSThate, apitu kAryakAraNabhAvAtmaka eveti darzayati-tad. paprativimbasyetyAdi /

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pvikaasmetH| 319 tadrUpaprativimbasya dhiyaH zabdAca janmani / vAcyavAcakabhAvo'yaM jAto hetuphalAtmakaH // 1012 // / tat-adhyavasitabahirbhAvatvalakSaNaM rUpaM khabhAvo yasya tattathoktam , tadrUpaM ca 'tatpratibimba ceti samAsaH, tasya tadrUpapratibimbasya dhiyaH sambandhinaH zabdAjanmanyutpAde sati sa vAcyavAcakalakSaNo nirUpyamANaH kAryakAraNabhAvAtmaka eva jAtaH / tathAhi-zabdapratibimbasya janakatvAdvAcaka ucyate, taJca pratibimba zabdena janyamAnatvAdvAcyam / tena, yaduktam-"niSedhamAtraM naiveha zAbde jJAne'vabhAsate" iti, tadasaMgatam , niSedhamAtrasya zabdArthatvAnabhyupagamAditi bhAvaH // 1012 // evaM tAvatpratibimbalakSaNo'pohaH sAkSAcchabdairupajanyamAnatvAnmukhyaH zabdArtha iti darzitam , zeSayorapyapohayogauNaM zabdArthatvamupavarNyamAnamaviruddhameveti drshymaah-saakssaadityaadi| sAkSAdAkAra etasminnevaM ca pratipAdite / prasajyapratiSedho'pi sAmarthyena pratIyate // 1013 // na tadAtmA parAtmeti sambandhe sati vstubhiH| vyAvRttavastvadhigamo'pyarthAdeva bhavatyataH // 1014 // tenAyamapi zabdasya svArtha ityupcryte| na tu sAkSAdayaM zAbdo dvividho'poha ucyate // 1015 / / evaM ceti / janyatvena / kasmAtpunaH sAmarthyena prasajyapratiSedhaH pratIyata iti darzayamAha-na tadAtmeti / tasya gavAdipratibimbasyAtmA yaH parasyAzvAdipratibimbasyAtmA khabhAvo na bhavatIti kRtvA / evaM prasajyalakSaNApohasya nAntarIyakatayA pratItegauNaM zabdArthatvaM pratipAdya skhalakSaNasyApi pratipAdayannAha sambandhe satI. yAdi / tatra sambandhaH zabdasya vastuni pAramparyeNa kAryakAraNalakSaNaH pratibandhaH / prathamaM yathAsthitavastvanubhavastato vivakSA tatastAlvAdiparispandastataH zabda ityevaM paramparayA yadA zabdasya vastumi khairanyAdibhiH sambandhaH syAttadA tasminsambandhe sati vijAtIyavyAvRttasyApi vastuno'rthApattito'dhigamo bhavati / ato dvividho'pi prasajyapratiSedho'nyavyAvRttavastvAtmA cApohaH zabdArtha ityupacaryate / ayamiti / khalakSaNAtmA / apizabdAprasajyAtmA ca // 1013 / / 1014 // 1015 //

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'320 tttvshH| AcAryadizagasyopari yadudyotakareNoktam-yadi zabdasyApoho'bhidheyo'rthastadA'bhidheyArthavyatirekeNAsya svArtho vaktavyaH, atha sa evAsya svArthastathApi vyAhatam , etadanyazabdArthApohaM hi svArthe kurvatI zrutiramidhatta ityucyata iti, asya hi vAkyasyAyamarthastadAnIM bhavati, abhidhAnA'bhidhatta iti / tadetadvAkyArthAparijJAnAra duktamiti darzayannAcAryAyavAkyAvirodhaM pratipAdayati-arthAntaretyAdi / arthAntaravyavacchedaM kurvatI shrutirucyte| abhivatta iti khArthamityetadavirodhi tat // 1016 // skhalakSaNamapi hi zabdasyopacArAtsvArtha iti pratipAditamatastasminkhalakSaNAtmake khArthe'rthAntaravyavacchedaM pratibimbAntarATyAvRttaM pratibimbAtmakamapohaM kurvatI janayantI zrutiramidhatta ityucyate ityetadAcArTIyaM vacanamavirodhi // 1016 // bAhyArthetyAdinaitadevAcAryAyaM vacanamAcaSTe / bAhyArthAdhyavasAyena pravRttaM prativimbakam / utpAdayati yeneyaM tenAhetyapadizyate // 1017 // natu khalakSaNAtmAnaM spRzatyeSA vibhedinm| tanmAtrAMzAtirekeNa nAstyasyA abhidhAkriyA // 1018 // ayamAcAryasyAmiprAyaH / na zabdasya bAhyArthAdhyavasAyivikalpapratibimbotpAdavyatirekeNAnyo bAhyAmidhAnavyApAraH sambhavati / nirvyApAratvAtsarvadharmANAm / ato bAhyArthAdhyavasAyena pravRttavikalpapratibimba janayantI zrutiH svArthamabhidhatta ityucyata iti / natu vibhedinaM sajAtIyavijAtIyavyAvRttaM skhalakSaNameSA spRzati, akiMcitkaratvAt / tanmAtrAMzAtirekeNeti / tathAvidhapratibimbajanakatvavyatirekeNa nAparA zruteramidhAkriyA'stItyarthaH // 1017 // 1018 // evamapohasya svarUpamabhidhAya sAmprataM paroktAni dUSaNAnyuddhartumArabhate / tatra yaduktaM "yadi gauriti zabdazcedi"tyAdi, tatrAha-tasya cetyAdi / tasya ca prativimbasya gatAvevAnugamyate / sAmarthyAdanyavizleSo nAsyAnyAtmakatA ytH|| 1019 // gobuddhimeva hi zabdo janayati, anyavizleSastu sAmarthyAdgamyate, natu zabdAt, tasya gopratibimbasya pratibhAsAntarAtmarahitatvAt, anyathA niyatarUpasya tasya prati

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plikaasmetH| 321 pacireSa na syAt / tenAparo dhvanirgobuddherjanako na mRgyate / tenaiva gozabdena gobuddhejanyamAnatvAt // 1019 // nanu sAnaphalAH zabdA ityAdAvAha-divAbhojanetyAdi / divAbhojanavAkyAderivAsyApi phaladvayam / sAkSAtsAmarthyato yasmAnAnvayo'vyatirekavAn // 1020 // yathAhi divA na bhuGkte pIno devadatta ityasya vAkyasya sAkSAdivAbhojanapratiSedhaH khAmidhAnaM, gaMmyastu rAtribhojanavidhiH, na sAkSAt , tadvadgaurityAderanvayapratipAdakasya zabdasyAnvayajJAnaM sAkSAtphalam , vyatirekagatistu sAmarthyAt / atra kAraNamAha-yasmAdityAdi / yasmAdanvayo vidheravyatirekavAnnAsti / kiM tarhi ? vijAtIyavyavacchedAvyabhicAryeva / nahi vijAtIyAdavyAvRttasya kasyacitsambhavo'sti / tenaikasya zabdasya phaladvayamaviruddhameva // 1020 // kasmAdityAha-nAbhimukhyenetyAdi / nAbhimukhyena kurute yasmAcchanda idaM dvayam / khArthAbhidhAnamanyasya vinivRttiM ca vstunH|| 1021 // yadi sAkSAdekasya zabdasya vidhiniSedhajJAnalakSaNaM phaladvayaM yugapadamipretaM bhavettadA svAdvirodhaH / yadi tu divAbhojanavAkyavadekaM sAkSAt , aparaM sAmarthyalabhyaM phalamitISTaM, tadA na virodhaH / yaccoktaM prAgagauriti vijJAnamityAdi / tadapi nirastam / anabhyupagamAt / na hyagopratiSedhamAbhimukhyena gozabdaH karotItyabhyupagatamasmAbhiH / kiM tarhi ? sAmarthyAditi pratipAditam // 1021 // yaduktamagonivRttiH sAmAnyamityAdi, tatrAha-tAdRza ityAdi / tAdRzaH pratibhAsazca sAmAnyaM gotvmissyte| sarvatra zAbaleyAdI samAnatvAvasAyataH // 1022 // tAdRza iti / bAhyarUpatayA'dhyasto buddhyArUDhaH / atropapattimAha-sarvatretyAdi / sarvatra zAbaleyAdau goriti samarUpatayA'vasAnAtteSAM tatsAmAnyamityucyate // 1022 // bAlavasturUpatvamapi tasya bhrAntapratipattRvazAyavahiyate, na paramArthata iti darzayati-vastvityadhyavasAyAceti /

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323 tattvasaGkaha . vastvityadhyavasAyAca vastvityapi taducyate / saTityeva hi tajjJAnaM bhrAntaM jAtaM khabIjataH // 1023 // nanu yadi kadAcinmukhyavastubhUtaM sAmAnyaM bApavastvAzritamupalabdhaM bhavettadA sAdharmyadarzanAttatra sAmAnyaM bhrAntirbhavet , yAvatA mukhyArthAsambhave saiva bhavatAM sAmA-' nyabhrAntiranupapannetyAzayAha-jhaTityeva hItyAdi / jhaTiti-sAmAnyadarzanAdyanapekSya dvicandrAdijJAnAdivadantarupaplavAdetajjAtaM jnyaanm| nahi sarvA bhrAntayaH sAdhaHdarzanAdeva bhavanti / kiM tarhi ? antarupaplavAdapItyadoSaH // 1023 // tena siddhasAdhyatAdoSo na bhavatIti darzayannAha sa evetyAdi / sa eva ca tadAkArazabdArtho'poha ucyate / sAmAnya vasturUpaM ca tathA bhrAntyA'vasAyataH // 1024 // sa eva buddhyAkAro bAhyatayA'dhyasto'poha iti zabdArtha iti bAhyavastubhUtaM sAmAnyamiti cocyate / atra kAraNamAha-tathA bhrAntyAvasAyata iti / sAmAnyarUpatvena vasturUpatvena cAvasAyAt / zabdArthatvApoharUpatvayoH prAgeva kAraNamuktam -"bAhyArthAdhyavasAyinyA buddheH zabdAtsamudbhavAt / pratibhAsAntarAdbhedAt" ityA. dinA // 1024 // kasmAtpunaH paramArthataH sAmAnyaM tanna bhavatItyAha-sAmAnyetyAdi / sAmAnyavasturUpatvaM na yuktaM tvasya bhAvikam / buddherananyarUpaM hi yAyAdarthAntaraM katham // 1025 // paramArthato hi buddheravyatirikto'sau, tatkathamarthAntaraM vrajet , yenArthAnAM tatsAmAnyaM bhAvato bhavet / yathoktaM "jJAnAvyatiriktaM ca kathamarthAntaraM brajet" iti / tasmAtsiddhasAdhyatAdoSo na bhavati, na hi bhavadbhirbuddhyAkAro gotvAkhyaM sAmAnyamavasturUpamiSTam , kiM tarhi ? bAhyazAbaleyAdigatamekamanugAmi pAramArthika gotvAdisAmAnyamupakalpitamato na siddhasAdhyateti bhAvaH / yathoktam "niSedhamAtrarUpa"tyAdi, tasyAnabhyupagatatvAdeva na doSaH // 1025 // yodamuktam- "tasyAM cAzvAdibuddhInAm" ityAdi, tatrAha-yadyapIyAdi / yadyapyavyatirikto'yamAkAro buddhiruuptH| tathApi bAhyarUpatvaM bhAntaistasyAvasIyate // 1026 // .

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pssikaasmetH| 323 subodham // 1026 // yatroktam "zabdArtho'rthAnapekSa" iti tatrAha-tasyetyAdi / tasya nArthAnapekSatvaM paarmpryaattdaagteH| - tenAtmanA ca vastutvaM naivAstItyupapAditam // 1027 // .. yatra hi pAramparyAdvastuni pratibandho'sti tasya bhrAntasyApi sato vikalpasya maNiprabhAyAM maNibuddhivanna bAhyArthAnapekSatvamasti / ato'siddhaM bAhyArthAnapekSatvam / yaduktaM "vasturUpA ca sA buddhiH" ityAdi, tatrAha-tenetyAdi / yadyapi vasturUpA sA buddhistathApi tasyAstena bAhyAtmanA buddhyantarAtmanA ca vastutvaM nAstItyupapAditam "na tadAtmA parAtmA" ityAdinA / tena buddherbuddhyantarApoho na gamyata ityasiddhaM sAmarthena gamyamAnatvAditi bhAvaH // 1027 // "asatyapi ca bAhyArthe' ityatrAha-pratibimbAtmaka ityAdi / pratibimbAtmako'pohaH padAdapyupajAyate / pratibhAkhyo jhaTityeva padArtho'pyayameva naH // 1028 // yathaiva hi pratibimbAtmakapratibhAkhyo'poho bAhyArtho'smAbhirupavarNitastathaiva padArtho'pi / yasmAtpadAdapi pratibimbAtmako'poha utpadyata eva tenAsmAkamayameva pratibimbAtmako'pohaH padArtho'pi mato na kevalaM vAhyArtha ityapizabdaH / tena viprati. patterabhAvAnopAlambho yukta iti bhAvaH // 1028 // "bujyantarAvyavacchedo naca buddheH pratIyata" ityatrAha-svarUpotpAdamAtrAdItyAdi / kharUpotpAdamAtrAddhi nAnyamaMzaM bibharti saa| buddhyantarAdyavacchedastena vuddheH pratIyate // 1029 // yata eva hi svarUpotpAdamAtrAdanyamaMzaM sA buddhirna bibharti tata eva svasvabhAvavyavasthitatvAduddharbuddhyantarATyavacchedaH pratIyate, anyathA hyanyasya rUpaM bibhratI kathaM tato vyavacchinnA pratIyate / teneti / svvytiriktpdaarthsvruupaanvdhaarnnen||1029|| minnasAmAnyavacanA ityAdAvAha-yathaivetyAdi / yathaivAvidyamAnasya na bhedaH paarmaarthikH| abhedo'pi tathaiveti tena paryAyatA bhavet // 1030 //

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trvsaahH| yathaiva papohasya niHsvabhAvatvAdavidyamAnarUpasya parasparato bhedo nAstrItyucyate tathaivAbhedo'pIti tatkathamabhinnArthAbhAve paryAyatvAsacanaM kriyate // 1030 // etadeva spaSTIkurvanAha-abhedo hyekarUpatvamiti / abhedo khekarUpatvaM nIrUpeSu ca ttkutH| ekatve'rthasya paryAyAH prApnuvanti ca vAcakAH // 1031 // ___ yadi nAma nIrUpe'vekarUpatvaM nAsti tathApi kimiti paryAyatA na bhavediti cedAha-ekatve'rthasyetyAdi // 1031 // __ syAdetathadi nAma nIrUpeSvekarUpatvaM bhAvato nAsti tathApi kAlpanikamasti tena paryAyatAprasajanaM yuktamevetyata Aha-rUpAbhAve'pItyAdi / rUpAbhAve'pi caikatvaM kalpanAnirmitaM yathA / vibhedo'pi tathaiveti kutaH paryAyatA ttH||1032|| rUpAbhAve'pIti / svabhAvAbhAve'pItyarthaH // 1032 // yadyevaM paryAyAparyAyavyavasthA kathaM zabdAnAM prasiddhatyAha-bhAvatastvityAdi / bhAvatastu na paryAyA nAparyAyAzca vAcakAH / nokaM bAhyameteSAmanekaM ceti varNitam // 1033 // yadi hi paramArthato minnamaminnaM vA kiMcidvAcyaM vastu zabdAnAM syAttadA'paryAyatA paryAyatA vA bhavet / yAvatA skhalakSaNaM jAtistadyogo jAtimAMstathetyAdinA varNitaM yathaiSAM na kiMcidvAcyamastIti // 1033 // kathaM sA tarhi paryAyAdivyavasthetyAha-kiMsvityAdi / kiMtvaneko'pi yadyekakAryakArI ya IkSyate / tatraikadharmAropeNa zrutirekA nivezyate // 1034 // tatrAntareNApi sAmAnya sAmAnyazabdatvavyavasthAyA idaM nibandhanam , yadhUnAmekArthakriyAkAritvam / prakRtyaiva hi kecidbhAvA bahavo'pyekArthakriyAkAriNo bhavanti / teSAmekArthakriyAsAmarthyapratipAdanAya vyavahartRmilAghavArthamekarUpAdhyAropeNaikA zrutinivezyate / yathA bahuSu rUpAdiSu madhUdakAdyAharaNalakSaNaikArthakriyAsamartheSu ghaTa ityeSA zrutinivezyate // 1034 // kathaM punaraikenAnugAminA vinA bahuSvekA zrutiyujyata ityAha-locanAdAvi. tyaadi|

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ptrikaasmetH| locanAdau yathA rUpavijJAnakaphale kacit / kaviyadi zrutiM kuryAdvinaikenAnugAminA // 1035 // icchAmAtrapratibaddho hi zabdAnAmartheSu niyogaH, tathAhi-cakSurUpAlokamanaskAreSu 'rUpavijJAnaikaphaleSu yadi kazcidicchAvazAdvinApyekenAnugAminA sAmAnyena 000 ityAdikAM zrutiM nivezayet , tatkiM tasya kazcitpratiroddhA bhavet / nahi teSu locanAvivekaM cakSurvijJAnajanakatvaM nAma sAmAnyamasti / yataH sAmAnyavizeSasamavAyA api bhavadbhizcakSurvijJAnajanakA iSyante / teSu na sAmAnyasamavAyo'sti niHsAmAnyatvAtsAmAnyasya, samavAyasya ca dvitIyasamavAyAbhAvAt // 1035 / / nanu ca ghaTAdirekakAryakArI kathamucyate / yAvatA tatkAryamudakadhAraNAdi tadrAhaka ca vijJAnaM skhalakSaNabhedAdbhidyata evetyata Aha-ghaTAdInAM cetyAdi / ghaTAdInAM ca yatkArya jalAderdhAraNAdikam / yaca tadviSayaM jJAnaM bhinnaM yadyapi tadvayam // 1036 // ekapratyavamarzasya hetutvAdekamucyate / jJAnaM tathApi taddhetubhAvAdarthI abhedinaH // 1037 // yadyapi skhalakSaNabhedAttatkArya bhidyate / tathApi jJAnAkhyaM tAvatkAryamekArthAdhyavasAyiparAmarzajJAnahetutayaikamityucyate tasya ca jJAnasya hetubhAvArthA api madhUdakAcAharaNAdilakSaNA ghaTAdivyaktilakSaNAzcAbhedina ityucyante, taddarzayati-tathApi tahetubhAvAdarthA abhedina iti / ucyata iti prakRtaM vacanapariNAmAdbahuvacanAntaM sambadhyate / apizabdo minnakramo'rthAityanantaraM sambadhyate / tenaikArthakriyAkAritvamupapadyata eva / nanu caivamanavasthA prApnoti / tathAhi-yo'sau pratyavamarzapratyayastasyApi skhalakSaNabhedena midyamAnatvAdekatvamasiddham / tatazca tasyApyekatvasiddhaye paramekAkArapratyavamazakAryamanusarato'navasthA syAt / tatazcAnavasthitaikakAryatayA na kacidekazruti, nivezaH siddhayet / naitadasti / nahi pratyavamarzapratyayasyaikakAryatayaikatvamucyate / ki tarhi ? ekArthAdhyavasAyitayA, tena nAnavasthA bhaviSyati / khata evaM sarveSAM pratlavamarzapratyayAnAmekAryAdhyavasAyitvasya siddhatvAt / tenAyamartho bhavati / ekAkArapratyapamahetutvAt zAnAkhyaM kAryamekamityucyate, taddhetubhAvAcAryA api ghaTAdaya ekarakavyapadezabhAja iti // 1036 // 1037 //

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tattvasahaH / tena vinApi sAmAnya vastubhUtaM sAmAnyavacanA ghaTAdayaH sikhyantIti nigamayatrAha-tatretyAdi / tatra sAmAnyavacanA uktAH zabdA ghttaadyH| vijAtIyavyavacchinnapratibimbaikahetavaH // 1038 // ekasminnapi vastunyantareNApi sAmAnyavizeSamasaGkIrNAnekazabdapravRttirbhavatyeveti darzayannAha-tathetyAdi / tathA'nekArthakAritvAdeko naika ivocyate / ___ atatkAryaparAvRttibAhulyaparikalpitaH // 1039 // kazcideko'pi sanprakRtyaiva sAmagryantarAntaHpAtavazAdanekArthakriyAkArI bhavati / tatrAntareNApi vastubhUtasAmAnyAdidharmabhedamatatkAryapadArthabhedabAhulyAdanekadharmasamAropAdanekA zrutinivezyate // 1039 // atrodAharaNamAha-yathetyAdi / yathA sapratighaM rUpaM snidrshnmitypi| - prayatnAnantarajJAto yathA vA zrAvaNo dhvaniH // 1040 // svadeze parasyotpattipratibandhakAritvAdrUpaM sapratighamityucyate / nidarzanaM-cakSuvijJAnaM, tajanakatvAt , saha tena vartata iti sanidarzanam / dvitIyamapyudAharaNamAha -prayatetyAdi / yathAhi dhvanireko'pi sanprayatnAntarajJAnaphalatayA prayatnAnantaraM jhAta ityucyate / zrotrajJAnaphalatvAJca zrAvaNaH / zravaNaM hi zrutiH, zrotrajJAnamiti yAvat / tatpratibhAsitayA tatra bhavaH zrAvaNaH / yadvA zravaNena gRhyata iti zrAvaNaH // 1040 // ___ evamatatkAryabhedenaikasminnapyanekA zrutirnivezyata iti darzitam , iMdAnImatatkAraNabhedenApi kacit zrutirnivezyata iti darzayati-atatkAraNabhedenetyAdi / atatkAraNabhedena kacicchando nivezyate / prayatnottho yathAzabdo bhrAmaraM vA yathA madhu // 1041 // bhrAmaramiti / bhramarakRtam , kSudrAdikRtAnmadhuno vyAvRttam // 1041 / / evamatatkAryakAraNapadArthabhedAdekasminvastuni zrutibhedo darzitaH / idAnIM tatkAryakAraNapadArthavyavacchedamAtrapratipAdanecchayA'ntareNApi sAmAnyaM zrutermedanivezanaM darzabanAi-tatkAryetyAdi /

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pvikaasmetH| ttkaaryhetuvishlessaatkcichutirihocyte| azrAvaNaM yathA rUpaM vidyudvA'yanajA yathA // 1042 // vau-pUrvottau, kAryahetU yeSAM te tathoktAH / tebhyo vizleSo-vyAvRttiH / kA "punarasau zrutirityAha-azrAvaNamityAdi / zrotrajJAnaphalazabdavyavacchedenAzrAvaNaM rUpamityucyate / tathA prayatnakAraNaghaTAdipadArthavyavacchedena vidyudaprayanajetyabhidhIyate // 1042 // evamantareNApi sAmAnyAdikaM vastubhUtaM vyAvRttikRtameva zabdAnAM bhedena nivezanamiti pratipAdya paryAyatvaprasaGgAbhAvaM darzayannAha-ityAdinetyAdi / ityAdinA prabhedena vibhinnaarthnibndhnaaH| vyAvRttayaH prakalpyante taniSThAH zrutayastathA // 1043 // yathAsaGketamevAto'saGkIrNArthAbhidhAyinaH / zabdA vivekato vRttAH paryAyA na bhavanti naH // 1044 // AdigrahaNenAvasthAvizeSavAcakA bAlAdizabdA nairAtmyAdizabdAzca gRhyante / vibhinnArthanibandhanA iti / vibhinnastatastato vyAvRtto'rtho nibandhanaM yAsAM vyAvRtInAM tAstathoktAH / tatheti / vyAvRttivat / taniSThA iti / vyAvRttArthaniSThAH / praNAlikayA tathAvidhapadArthAdhigatihetutvAt / zrutaya iti / zabdAH // 1043 // // 1044 // .. syAdetat-mAbhUtparyAyatvameSAm , arthabhedasya parikalpitatvAt , sAmAnyavizeSavAcitvavyavasthA tu vinA sAmAnyavizeSAbhyAM kathameSAM siddhyatItyata Aha-bahalpetyAdi / bahvalpaviSayatvena ttsngketaanumaantH| sAmAnyabhedavAcyatvamapyeSAM na virudhyte||1045 // vRkSazabdo hi sarveSveva dhavakhadirapalAzAdiSvavRkSavyavacchedamAtrAnumAnaM pratibimbakaM janayati / tenAsya bahu(viSa)yatvAt sAmAnyaM vAcyamucyate / dhavAdizabdasya tu khadirAdivyAvRttiH katipayapAdapAvasAyivikalpotpAdakatvAdvizeSo vAcya ucyate // 1045 // . "nanu cApolabhedene sAdAvAha-tAzcetyAdi /

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3 tyAdi / tasaGgrahaH / tAtha vyAvRttayo'rthAnA kalpanAmAtranirmitAH / nApohyAdhArabhedena bhidyante paramArthataH || 1046 / / yadi hi pAramArthiko'pohyabhedenAdhAra medenApohamedo'bhISTaH syAttadetadUSaNaM syAt, yAnatA kalpanayA sajAtIyavijAtIyapadArthabheda nibandhanA vyAvRttayo minnAH kalpyante na paramArthataH / / 1046 // tAzca kalpanAvazAdvyatiriktA eva vastuno bhAsante na paramArthata iti darzayatitAsAM hItyAdi / tAsAM hi bAhyarUpatvaM kalpitaM tanna vAstavam / bhedAbhedau ca tattvena vastunyeva vyavasthitau // 1047 // kasmAdvAstavaM na bhavatItyAha - bhedAbhedau cetyAdi // 1047 // paramArthatastu vikalpA eva midyanta iti darzayati / svabIjAne ketyAdi / svabIjAnekavizliSTavastusaGketazaktitaH / vikalpAstu vibhidyante tadrUpAdhyavasAyinaH // 1048 // naikAtmatAM prapadyante na bhidyante ca khaNDazaH / svalakSaNAtmakA arthA vikalpaH plavate tvasau // 1049 // svabIjaM - vAtAdivikalpavAsanA, anekasmAdviliSTaM vastu ca saGketaceti vigrahaH, - 1 teSAM zaktiH -- sAmarthyam, tato vijAtIyAnekapadArthavyAvRttavastu vyavasAyino vikalpA midyante / natvarthAH / tathAhi -- vRkSatvAdisAmAnyarUpeNa naikAtmatAM dhavAdayaH pratipadyante nApi kSaNikAtmakAdidharmabhedena khaNDazo midyante / kevalaM vikalpa eva tathA plavate natvarthaH / yathoktam - "saMsRjyante na bhidyante svato'rthAH pAramArthikAH / rUpamekamanekaM ca teSu buddherupaplavaH || " iti / / 1048 / / 1049 / / yathoktaM--"nacAprasiddhasArUpyAni "tyAdi, tatrAha - eka dharmAnvayAsatve'pI ekadharmAnvayAsattve'pyapohyApohagocarAH / bailakSaNyena gampante bhinnapratyavamarzataH // 1050 // apozazcApohagocarAzceti vigraha: / tatrApohA azvAdayaH, gozabdasya tadapohena pravRttatvAt / apohagocarAH zAbaleyAdayaH, tadviSayatvAdagomohasya / tena yadyapye

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pvikaasmetH| kasya sAmAnyarUpasyAnvayo nAsti, tathApyaminnapratyavamarzahetavo ye te prasiddhasArUpyA bhavanti, ye tu viparItAste viparItA iti // 1050 // syAdetat-tasyaivaikapratyavamarzasya hetavo'ntareNa sAmAnyamekaM kathamA minAH "siyantItyata Aha-ekapratyavamarza hItyAdi / ekapratyavamarza hi kecidevopayoginaH / prakRtyA bhedavattve'pi nAnya ityupapAditam // 1051 // pratipAditametatsAmAnyaparIkSAyAm , yathA dhAtryAdayo'ntareNApi sAmAnyamekArthakriyAkAriNo bhavanti, tathaiva pratyavamarzahetavo minnA api bhAvAH kecideva bhavijyantIti // 1051 // nacAnvayavinirmuktetyAvAvAha-atadrUpetyAdi / atadrUpaparAvRttaM vastumAnaM khalakSaNam / yatnena kriyamANo'yamanvayo na virudhyate // 1052 // yadyapi sAmAnya vastubhUtaM nAsti, tathApi vijAtIyavyAvRttavalakSaNamAtreNaivAnvayaH kriyamANo na virudhyate // 1052 // kathamityAha yasminnityAdi / yasminnadhUmato bhinna vidyate hi khalakSaNam / tasminnananito'pyasti parAvRttaM khalakSaNam // 1053 // . yathA mahAnase ceha vidyate'dhUmabhedi tat / tasmAdananito bhinna vidyate'tra khalakSaNam // 1054 // yasminniti / pradeze / iha ca vidyate khalakSaNamadhUmato bhedIti pkssdhrmopdrshnm| tasmAdityAdinA pramANaphalopadarzanam / yadi vA'(yadvA' ?)vayavapazcakamapi svalakSanAnvaye kriyamANe zayyo(kyo ?)padarzanamiti darzayati // 1053 // 1054 // idaM ca kAryahetAvuktam / svabhAvahetAvAha-asata ityAdi / asato narazRGgAderyaca bhinnaM khalakSaNam / buddhidIpAdivatsarvaM vyAvRttaM tatsthirAdapi / / 1055 // asadupaM tathA cedaM na zandAdikhalakSaNam / itya nirdiSTabhedena bhavatyevAnvayomunA // 1056 //

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basato vyAvRttaM skhalakSaNamatAdUpyAsatsarva sthirAdapi vyAvRttaM, yathA buddhidIpAdayaH / tathAcedaM zabdAdikhalakSaNamasadrUpaM na bhavatIti / ato'munA nyAyena vizeSAsaMsparzAtskhalakSaNenAnvayaH kriyamANo na virudhyate / ayaM ca sattvAdityasya hetoranvayo darzitaH // 1055 // 1056 // ___ yadyevaM skhalakSaNenaivAndhayaH, kathamidAnI sAmAnyalakSaNaviSayamanumAnaM sidhyatItyata Aha-avivakSitabhedaM cetyAdi / ... avivikSatabhedaM ca tadeva parikIrtitam / sAmAnyalakSaNatvena nAniSTeraparaM punaH // 1057 // tadeva hi khalakSaNamavivakSitabhedaM sAmAnyalakSaNamityuktam / sAmAnyena-bhedAparAmarzana, lakSyate-vyavasIyata iti sAmAnyalakSaNam / nAparaM punariti / tIrthikAmimatam , tasyAniSTatvAt / yathoktam-"tasyaiva svapararUpAbhyAM gatermeyadvayaM matam" iti / tathA'paramuktam-'atadrUpaparAvRttavastumAtrasamAzrayAt / sAmAnyaviSayaM pro liGga bhedApratiSThiteH ||iti / tena sAhacaryamapi liGgazabdayoH skhalakSaNenaiva kathyate / nacApyadarzanamAtreNAsmAbhirvipakSe liGgasyAbhAvo'vasIyate / kiM tarhi 1 anupalambhavizeSAviti bhAvaH // 1057 // yatroktaM "sAbaleyAca bhinnatva"mityAdi, tabAha-zabalApatyata ityAdi / zabalApatyato bhede bAhuleyAzvayoH sme| turaGgaparihAreNa gotvaM kiM tatra vartate // 1058 // idaM hi bhavAnvaktumarhati, sAbaleyAca bAhuleyAzca tulye'pi bhede sati kimiti turammaparihAreNa gotvaM tatraiva sAbaleyAdau varttate nAzva iti // 1058 // . syAdetat-kimatra vaktavyaM, tasya hi gotvasyAmivyaktau sAbaleyAdireva samartho nAzvAviratastatraiva tadvarttate nAnyatra / macAyaM paryanuyogo yujyate, kasmAttasyAmivyako sa eva sAbaleyAdiH samartho bhavati, (iti) yato vastusvabhAvapratiniyamo'yaM, nahi vastUnAM svabhAvaH paryanuyogamarhati / teSAM khahetuparamparAkatatvAtsvabhAvabhedapratiniyamasyeti, atrAha-tasya vyakAvityAdi / tasya vyako samarthAtmA sa eveti ydiipyte| tulyamalavamaze'pi sa zakto na turanamaH // 1059 //

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vikAsamekA tasyeti / gotvasya / sa eveti / sAvaleyAdirna punaravaH / yayevaM satyapi bhede sAmAnyamantareNApi tulyapratyavamarzotpAdane sAvaleyAdireva zako na turaGgamaH ityayamamatpakSo na viruSyata eva // 1059 // * tatazca kiM jAtamityAha-tAdRgityAdi / / tAdRkpratyavamarzaca vidyate yatra vastuni / tatrAbhAve'pi gojAterago'pohaH pravartate // 1060 // . yatra sAbaleyAdau vastuni tAdRk-gauauriti, pratyavamarza:-pratyayo jAyate / tatrai. vAsatyAmapi gojAtau vastubhUtAyAmagopohaH pratibimbAtmA pravartate // 1060 // yaJcoktamindriyairityAdi, tadasiddhamiti darzayannAha-agobhinnaM cetyAdi / agobhinnaM ca yadvastu tdlvsiiyte| pratibimbaM tadadhyastaM khasaMvittyA'vagamyate // 1061 // idaM dRSTvA ca lokena zabdastatra prayujyate / saMbandhAnubhavo'pyasya vyaktaM tenopapadyate // 1062 // tatra skhalakSaNAtmA tAvadapoha indriyairavagamyata eva / yatsvArthapratibimbAtmA'pohaH sa paramArthato buddhisvabhAvatvAtsvasaMvedanapratyakSata eva siddhaH / cakAro'nuktArthasamubaye / tena prasajyAtmApi sAmarthyAtpratIyata eva na tadAtmA parAtmeti darzitaM bhavati / tenedameva skhalakSaNAdirUpamapohaM dRSTvA zabdo lokena prayujyate, natu sAmAnya vastubhUtaM, tasyAsattvAdapratibhAsanAcca / yadeva ca dRSTvA lokena zabdaH prayujyate, tenaiva tasya sambandho'vagamyate nAnyenAtiprasaGgAt // 1061 // 1062 // yaduktam "agozabdAmidheyatvaM ca kathaM puna"riti, atrAha-tAdRgityAdi / tAhakmatyavamarzazca yatra naivAsti vastuni / agozabdAbhidheyatvaM vispaSTaM tatra gamyate // 1063 // 5 yabokaM siddhazcAgaurapootetyAdi tabAha-gAvogAvazcetyAdi / gAvogAvazca saMsiddhA bhinnprtyvmrshtH| zabdastu kevalo'siddho yatheSTaM saMprayujyate // 1064 // na banyagrahaNaM vastu bhinnaM visAvapekSate / anyonyAzrayadoSo'yaM tsmaadminiraaspdH|| 1065 //

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* tsvsh| .. khata eva hi gavAdayo bhAvA minapratyavamarza janayanto vimAgena smynidhitaaH| veSu vyavahArArtha vyavaharTamiryatheSTaM zabdo'siddhaH prayujyate / tathAhi-yadi mitrava. stukharUpaM pratipattyarthamanyapadArthagrahaNamapekSate tadA syAditaretarAzrayadoSaH, yAvatAs. nyagrahaNamantareNaiva minnaM vastu saMvedyate, tasminbhinnAkArapratyavamarzahetutayA vibhAgena siddhe sati gauragauriti ca yatheSTaM saGketaH kriyata iti kathamitaretarAzrayatvaM bhavet / vittAviti / vittyartham // 1064 // 1065 // yathoktaM "nAdhArAdheyavRttyAdi" ( iti ) tatrAha-avedyabAhyatattvApItyAdi / avedyayAvatattvA'pi prakRSTopalavAdiyam / khollekhaM bAhyarUpeNa zabdadhIradhyavasyati // 1066 // etAvatkriyate zabdArtha zabdAH spRzantyapi / nApohena viziSTazca kazcidartho'bhidhIyate // 1067 // nahi paramArthena kazcidapohena viziSTo'rthaH zabdairabhidhIyate / yataH pratipAditametat , yathA na kiMcidapi zabdairvastu saMspRzyate, kacidapi sAmagryabhAvAditi / tathAhi zAbdI buddhiravAhyArthaviSayApi satI vollekhaM vAkAraM bAhyArthatayA'dhyavasthantI jAyate, na paramArthato vastusvabhAvaM spRzati, yathAtattvamanadhyavasAyAt // 1066 // // 1067 // yadyecaM kathamAcAryeNoktaM nIlotpalAdizabdA arthAntaranivRttiviziSTAnAMnAhurityata aah-arthaantretyaadi| arthAntaranivRttyA'hurviziSTAniti yatpunaH / proktaM lakSaNakAreNa tatrArtho'yaM vivakSitaH // 1068 // ko'sAvartho vivakSita ityAha-anyAnyatvenetyAdi / anyAnyatvena ye bhAvA hetunA karaNena vA / viziSTA bhinnajAtIyairasaGkIrNA vinizcitAH // 1069 // / vRkSAdInAhatAndhvAnastadbhAvAdhyavasAyinaH / jJAnasyotpAdanAdetajjAtyAdeH pratiSedhanam // 1070 // dvividho partho bATo buddhyArUDhazca / tatra bAye na paramArthato'bhidhAnaM zabdaiH, kevalaM tadadhyavasAyivikalpotpAdAdupacArAduktaM zabdo'rthAnAheti / upacArasya ca

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pvikaasmetH| prayojanaM jAtyamidhAnanirAkaraNamiti samudAyArthaH / avayavArthastUcyate-anyAnya. tveneti / anyasmAdanyatvaM vyAvRttiH, tenAnyAnyatvena hetunA karaNena vA vRkSAdayo bhAvA viziSTA nizcitAH / anyato vyAvRttA nizcitA iti yAvat / etenArthAntaranivRttiviziSTAnityatra pade nivRttyeti tRtIyArthoM vyAkhyAtaH / dhvAna iti / zabdaH // 1070 // yastu buddhyArUDho'rthastasya mukhyata eva zabdairamidhAnamiti drshyti-buddhaavityaadi| buddhau ye vA vivarttante tAnAhAbhyantarAnayam / nivRttyA ca viziSTatvamuktameSAmanantaram // 1071 // ayamiti / dhvAnaH / athArthAntaranivRttiviziSTatvaM kathameSAM yojanIyamityAhanivRttyA cetyAdi / anantaramiti / anyAnyatvenetyAdinA teSAmapi buddhisamArUDhAnAmarthAnAmanyatovyAvRttatayA pratipAdanAt // 1071 // , nanu yadi na kazcideva vastvaMzaH zabdena pratipAdyate tatkathamuktamAcAryeNArthAntaranivRttyA kazcideva vastuno bhAgo gamyata ityata Aha-arthAntaraparAvRttyetyAdi / arthAntaraparAvRttyA gamyate tasya vastunaH / kazcidbhAga iti proktaM tadeva pratibimbakam // 1072 // nanu buddhidharmatvAtpratibimbasya kathaM vastubhAgatvamupapadyata ityata Aha-arthAntaraparAvRttetyAdi / arthAntaraparAvRttavastudarzanasaMzrayAt / Agatestatra cAropAttasya bhAgo'padizyate // 1073 // arthAntaraparAvRttavastudarzanadvArAyAtatvAttatrAntaraparAvRtte vastuni bhrAntaistAdAmyenAropitatvAttadeva pratibimbakamupacArAdvastuno bhAga iti vyapadizyate // 1073 // . atrApyarthAntaraparAvRttyeti tRtIyArtha yojayannAha hetvartha ityAdi / hetvarthaH karaNArthazca pUrvavattena vaatmnaa| yadi vastu vijAtIyAna syAdbhinnaM na tattathA // 1074 // pUrvavaditi / yathA'rthAntaranivRttiviziSTAnAhetyatrAnyAnyatvenetyAdinA darzitaM ta(thA)trApi yojanIyamityarthaH / athavA sarvatraivetthambhUtalakSaNA tRtIyeyamiti darza

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tattvaMsaha yati-tena vAtmaneti / nanu bAdhAntaranivRtti yavastugato dharmaH, sA kathaM pratibimbAdhigame hetubhAvaM karaNabhAvaM vA pratipadyata ityatrAha-yadi vastu vijAtIyAdityAdi / yadi hi vijAtIyAtpadArthAdvyAvRttaM vastu na syAttadA na tatprativimbAtmakaM tathA vijAtIyaparAvRttavastvAtmanA vyavasIyeta, tasmAdarthAntaraparAvRtterhetubhAvaH karaNabhAvazca yujyata iti bhAvaH // 1074 // __ "nacAnyarUpamanyAdRkuryAjjJAnaM vizeSaNam" ityaadaavaah-agonivRttirnytvmityaadi| agonivRttiranyatvaM tasya cAtmagataiva saa| bhedoktAvapyabhAvastu kevalo na nivartate // 1075 // tadvizeSaNabhAve'pi vastudhIna vihiiyte| kalpanAnirmitaM cedamabhede'pi vizeSaNam // 1076 // sopakRSya tato dharmaH sthApito bhedavAniva / yena daNDAdivattasya jAyate hi vizeSaNam // 1077 // yadi khanyavyAvRtti varUpA vastuno vizeSaNatvenAbhipretA syAttadaitatsarva dUSaNamupapadyate, yAvatA vastusvarUpaivAnyanivRttirvizeSaNatvenopAdIyate, tena vizeSaNAnurUpaiva vizeSyabuddhirbhavatyeva / tathAhi agonivRttiA gorabhidhIyate sA'vAdibhyo goryadanyatvaM tatsvabhAva nAnyA / tatazca yadyapyasau vyatirekeNAgonivRttiorityamidhIyate bhedAntarapratikSepamAtrajijJAsAyAM, tathApi paramArthatastasya gorAtmagataiva sA, yathA'nyatvam, nAnyatvaM nAmAnyasmAdvastuno'nyat, apitu tadeva / anyathA tadvastu tato'nyasminna siddhyet / tat-tasmAt , vizeSaNabhAve'pyanyavyAvRttevizeSye vastudhIrbhavatyeva / syAdetadvyatiriktameva hi vizeSyAdvizeSaNaM loke prasiddham , yathA daNDaH puruSasya, vyAvRttizyAvyatiriktA vastunaH, tatkathamasau tasya vizeSaNaM yujyata ityAha -kalpanetyAdi / nahi paramArthena na kiMcitkasyacidvizeSaNaM yuktam , anupakArakasya vizeSaNatvAyogAt, upakArakatve cAGgIkriyamANe kAryakAle kAraNasyAnavasthAnAdayugapatkAlabhAvinorna vizeSaNavizeSyabhAvo yuktaH, yugapatkAlabhAvitvetu tadAnIM sarvAtmanA pariniSpatterna parasparamupakAro'stIti na yukto vizeSaNavizeSyabhAvaH / vattasmAtsarvabhAvAnAM svasvabhAvasthitatvenAyAzalAkAkalpatvAtkevalaM kalpanayA'mISAM

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pkhikaasmetH| mizrIkaraNam / tena paramArthato yadyapi vyAvRttitadvatorabhedastathApi kalpanAracitaM bhedamAzritya vizeSyavizeSaNabhAvo bhaviSyati // 1075 // 1076 // 1077 // / yatroktam-"yadA dhIzabdavAcyatvAnna vyaktInAmapohyate" ityAdi / ttraah'prtibhaasshcetyaadi| pratibhAsazca zabdArtha ityAhustattvacintakAH / dRzyakalpAvibhAgajJo loko bAyaM tu manyate // 1078 // tasyAto'dhyavasAyena vyaktInAmeva vaacytaa| tattvatazca na zabdAnAM vAcyamastIti sAdhitam // 1079 // vyaktInAmavAcyatvAdityasiddham / tathAhi-yadvyaktInAmavAcyatvamasmAbhirvarNitaM tatparamArthacintAyAm , na punaH saMvRttyApi, saMvRttyA tu vyaktInAmeva vAcyatvamavicAraramaNIyatayA prasiddhamityasiddho hetuH / dRzyaH bAhyaH skhalakSaNAtmA, (kalpaH-) vikalyo vikalpajJAnaparivartI pratibhAsaH / atha pAramArthikamavAcyatvaM hetutvenopAdIyate tadA'poyatvamapi vyaktInAM paramArthato neSTamityataH siddhasAdhyateti darzayati -tattvatazcetyAdi // 1078 // 1079 // isthamityAdinA hetorasiddhatAmeva nigamayati / itthaM ca shbdvaacytvaadyktiinaamstypothtaa| sAmAnyasya tu nApoho na cApohe'pi vastutA // 1080 // yathoktam-"tadA'pohyo na sAmAnyaM tasyApohAca vstutaa|" iti, tatrApyapo. hyatvAdityasya hetorasiddhatvamanaikAntikatvaM ceti darzayati sAmAnyasyetyAdinA / apoha iti / vyaktInAmevApohasya pratipAditatvAt / na cApohe'pi vastuteti / sAdhyaviparyaye hetorbAdhakapramANAbhAvAditi bhAvaH // 1080 // paroktaM "nApohyatvamabhAvAnA"mityAdi, tatrAha--nAbhAva ityAdi / nAbhAvo'podyate yevaM nAbhAvo'bhAva ityayam / bhAvastu na tadAtmeti tasyeSTaivamapohyatA // 1081 // abhAvo nAbhAva ityevamabhAvo nApoyate yenAbhAvarUpatAyAstyAgaH syAt / kiM varhi 1 / bhAvo yaH sa vidhirUpatvAdabhAvarUpavivekenAvasthita iti sAmarthyAdaposatvaM vasthAbhAvaspeSTam // 1081 //

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tattvasahaH / . etadeva spaSTIkurvanAha-yo nAmetyAdi / yo nAma na yadAtmA hi sa tasyApoha ucyate / na bhAvo'bhAvarUpazca tadapohe na vastutA // 1082 // tadapoha iti / tasyAbhAvasyaivamapohe sati na vastutA prApnoti // 1082 // atrobhayapakSaprasiddhodAharaNopadarzanenAnaikAntikatAmeva sphuttynnaah-prkRtiishaadijnytvmityaadi| prakRtIzAdijanyatvaM vastUnAM neti codite| prakRtIzAdijanyatvaM nahi vastu prasiddhyati // 1083 // tathAhi prakRtIzvarakAlAdikRtatvaM bhAvAnAM bhavadbhirmImAMsakairapi neSyata eva / tasya ca pratiSedhe satyapi yathA na vastutvamApadyate tathA'pohyatve'pyabhAvasya vastutvApattirna bhaviSyatItyanekAntaH // 1083 // yaduktam-'tatrAsato'pi vastutvamiti klezo mahAnbhavet" iti / tadapyanenaivAnaikAntatvapratipAdanena prativihitamiti darzayati-nAto'sato'pItyAdi / nAto'sato'pi bhAvatvamiti klezo na kazcana / tasya siddhau ca sattA'sti sA cAsattA prasidhyati // 1084 // "tadasiddhau na sattAsti nacAsatsa prasiddhyatI"tyatrAha-tasya siddhau ca sattA'stItyAdi / tasyAbhAvasya yathoktena prakAreNa siddhau satyAmapi bhAvasya sattA sidhyatyeva tasya svasvabhAvavyavasthitatvAt / yA cAbhAvasya yathoktena prakAreNa siddhiH saivAsatteti prasiddhyati / etacca pratisamAdhAnasya samAnatvAditi kRtvA'traiva prativihitam // 1084 // idAnIM yathAnukramameva pratisamAdhAnamAha / tatra yaduktam "abhAvasya ca yo'mA* ba"ityAdi, tatrAha-agota ityAdi / agoto vinivRttizca gaurvilakSaNa iSyate / bhAva eva tato nAyaM gauragomeM prsjyte||1085|| bhAva eva sa cedityetanAniSThatvApAdanamiSTalAt / tathAhi-agorUpAdazvAdergorbhAvavizeSarUpa eva vilakSaNa ijyate, nAbhAvAtmA, tena bhAva eva bhavet / agotazca go_lakSaNyaspaSTatvAdagorna gotvprsnggH|| 1085 //

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ptrikaasmetH| yathoktam-'na savastuni sA matA" iti tadasiddhamanaikAntikaM ceti darzayatrAha -avastuviSaye'pyastItyAdi / avastuviSaye'pyasti cetomaatrvinirmitaa| vicitrakalpanAbhedaraciteSviva vAsanA // 1086 // tatazca vAsanAbhedAredaH sadrUpatApi ca / prakalpyate hyapohAnAM kalpanAraciteSviva // 1087 // avastuviSayaM ceto nAstItyetadasiddham / tathAhi-utpAdyakatvA(lpa ?)viSayasamu. dUtavastvAkArasamAropeNa pravartata eva cetaH / taccAnAgatasajAtIyavikalpotpattaye'nantaracetasi vAsanAmAdhatta eva / yataH punarapi santAnaparipAkavazAtprabodhakaM pratyayamAsAdya tathAvidhameva cetaH samupajAyate, tadvadapohAnAmapi parasparato bhedaH sadrUpatA ca kalpanAvazAdbhaviSyatItyanaikAntikatA / avayavArthastu subodhatvAna vibhaktaH // 1086 // 1087 / / yaJcoktaM bhavadbhiH-"zabdabhedo'pi tannimitto na labhyata" iti, tatrAha-yAdRza ityAdi / yAdRzo'rthAntarApoho vAcyo'yaM prtipaaditH| zabdAntaravyapoho'pi tAhagevAvagamyatAm // 1088 // yAdRza iti / pratibimbAtmA / tasya ca pratibimbAntarAdbhedaH sphuTatarameva saMvecata iti / ato vistareNa yaduktaM tatsarvamasaGgatamiti bhAvaH // 1088 // na gamyagamakatvaM syAdityAdiprayoge pratividhAnamAha-vastvityAdi / pastvityadhyavasAyatvAnnAvastusvamapohayoH / prasiddhaM sAMvRte mArge tAttvike tviSTasAdhanam // 1089 // yadyavastutvAditi sAmAnyenopAdIyate tadA heturasiddhaH, yataH prativimbAtmanovAcyavAcakApohayorbAhyavastutvena bhrAntairadhyavasitatvAtsAMvRtaM vstutvmstyev||1089|| atha pAramArthikamavastutvamAzritya heturamidhIyate tadA siddhasAdhyatA / nahi paramArthato'smAmiH kiMcidvAcyaM vAcakaM ceSyate / etadeva darzayati-na vAdhyamityAdi / na vAcyaM vAcakaM vApi paramArthena kizcana / kSaNabhaGgiSu bhAveSu vyApakatvaviyogataH // 1090 // 4

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259 tttvshH| vyApakatvaviyogata iti / kSaNikatvena saGketavyavahArAptakAlavyApakatvAbhAvAskhalakSaNasyetyarthaH / syAdetannAsmAmistAttviko vAcyavAcakabhAvo niSidhyate / kiM tarhi tAttvikImapohayoravastutAmAzritya sAMvRtameva gamyagamakatvaM niSidhyate, na bhAvikam , tena na hetorasiddhatA nApi siddhasAdhyatA pratijJAdoSo bhaviSyati // 1090 // ' dvayorapi sAMvRtatve tAttvikatve cAzrIyamANe syAdetadoSadvayamityata Aha-tadgamyagamakatvaM cetyAdi / tadgamyagamakatvaM cetsAMvRtaM prtissidhyte| tAttvikI samupAzritya vinivRttyoravastutAm // 1091 // tathApi vyabhicAritvaM durvAramanuSajyate / vikalparacitairathaiH zandaistadvAcakairapi // 1092 // evaM sati hetoranaikAntikatA, kalpanAraciteSu mahAzvetAdiSvartheSu tadvAcakeSu ca zabdeSu paramArthato vastutvAbhAve'pi sAMvRtasya vAcyavAcakabhAvasya darzanAt / taddarzayati-vikalparacitairityAdi // 1091 // 1092 // __ syAdetat-tatrApi mahAzvetAdiSu sAmAnyaM vAcyaM vAcakaM ca paramArthato'tyeva / tato na tairvyabhicAra ityAzaGkayAha-na hItyAdi / na hi teSvasti sAmAnyaM vAcyaM tasya ca vAcakam / / na vAcakatvaM zabdasya kSaNabhaGgi khalakSaNam // 1093 // sAmAnyaparIkSAyAM sAmAnyasya vistareNa nirastatvAnna teSu sAmAnyaM vAcyaM vAcakaM cAstItyanaikAntikatA hetoH / tasyeti / sAmAnyasya / vAcakamityatrApi sAmAnyamiti prakRtena sambadhyate / syAdetadyadyapi tatra vastubhUtaM nAsti vAcyaM, vAcakaM tu mahAzvetA dizabdaskhalakSaNamastyevetyata Aha-na vAcakatvaM zabdasyetyAdi / sarvapadAryavyApinaH kSaNabhaGgasya pratipAditatvAnna zabdakhalakSaNasya vAcakatvaM, kSaNabhaGgivena tasya saGketAsambhavAt / vyavahArakAlAnanvayAceti pratipAditam // 1093 // tasmAdityAdinopasaMharati / tamAttadvayameSTavyaM pratibimbAdi sAMvRtam / teSu tadvyabhicAritvaM durnivAramavasthitam / / 1094 // yamiti / vAcyaM vAcakaM ca / pratibimbAdItyAdizabdena nirAkArakhAnAbhyupa

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pvikaasmetH| yayaa game'pi khagatamanyatkicitpratiniyatamanarthe'rthAdhyavasAyirUpasya vijJAnasyAvazyamaGgIkartavyamiti darzayati-teSviti / kalpanoparaciteSvartheSu / taditi / tasmAt / tasya vA hetoya'micAritvam // 1094 // #. "vidhirUpazca zabdArtho yena nAbhyupagamyate" ityatrAha-vidhirUpazcetyAdi / vidhirUpazca zabdArtho yena nAbhyupagamyate / tadAbhaM jAyate cetaH zabdAdAvasAyi hi // 1095 // khArthAbhidhAne zabdAnAmAdanyanivartanam / tadyogo vyatireko'pi mama tatpUrvako hyasau // 1096 // na yasmAbhiH sarvathA vidhirUpaH zabdArtho nAbhyupagamyate, yenaitadbhavatA'niSTaprasaGgApAdanaM kriyate / yAvatA zabdAdarthAdhyavasAyinazcetasaH samutpAdAtsAMvRto vidhirUpaH zabdArtho'bhISyata eva / tattvatastu na kiMcidvAcyamasti zabdAnAmiti vidhirUpastAttviko niSidhyate / tena sAMvRtasya vidhirUpasya zabdArthasyeSTatvAtsvArthAmidhAne vidhirUpe satyanyavyatirekasya sAmarthyAdadhigatervidhipUrvako vyatireko yujyata ev||1095|| // 1096 // __ syAdetadyadi vidhirUpaH zabdArtho'bhyupagamyate, kathaM tarhi hetumukhe lakSaNakAreNAsambhavo vidherityuktamityata Aha-asambhava ityAdi / asambhavo vidheruktaH sAmAnyAderasambhavAt / zabdAnAM ca vikalpAnAM vastuno viSayatvataH // 1097 // sAmAnyalakSaNAdervAcyasya vAcakasya ca paramArthato'sambhavAcchabdAnAM vikalpAnAM ca vastutaH paramArthato viSayAsambhavAtparamArthamAzritya vidherasambhava ukta AcAryatyavirodhaH // 1097 // "apohamAtravAcyatva"mityAdAvAha-nIlotpalAdItyAdi / nIlotpalAdizabdebhya eka evAvasIyate / anIlAnutpalAdibhyo vyAvRttaM prativimbakam // 1098 // ekamevAnIlAnutpalavyAvRttamAkAramubhayarUpaM pratibimbakaM nIlotpalazabdo vadati nAbhAvamAtram , ataH sabalArthAbhidhAyitvamadhyavasAyavazAnnIlotpalAdizabdAnAmastyeveti tadanuropAsAmAnAdhikaraNyamupapadyata eva // 1098 //

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tsvshaahaa| ... yadutam-'athAnyApohavadvastu vAcyamityabhidhIyate" iti atrAha nsvnyaapohbdityaadi| natvanyApohabadvastu vAcyamamAbhiriSyate / vyAvRttAdanyato'bhAvAnnAnyAdyAvRttirasti naH // 1099 // " tatpAratajyadoSoyaM jAtAviva na sNgtH| avadAtamiti prokte zabdasyArthe'pRthaktvataH // 1100 // vishessnnvishessytvsaamaanaadhikrnnyyoH| tasmAdapohe zabdArthe vyavasthA na virudhyate // 1101 // yadi hi vyAvRttAdbhAvAvyAvRtti mAnyA bhavettadA syAttadvatpakSoditadoSaprasaGgaH, yAvatA'nyato vyAvRttAdbhAvAnAsmAkamanyA vyAvRttirasti, api tu vyAvRtta eva bhAvo bhedAntarapratikSepamAtrajijJAsAyAM tathA'bhidhIyate / tena yathAjAtau prAdhAnyena vAcyAyAM pAratajyeNa tadvato'midhAnAttadgatabhedAnAkSepAttena saha sAmAnAdhikaraNyAderabhAvaprasaGga uktA, tadvadapohapakSe nAvatarati vyatiriktAnyApohavato'namidhAnAt / tadarzayati-tatpAratavyadoSoyamityAdi / taditi / tasmAt / avadAtamiti proka iti / vizuddhadhiyA''cAryadikAgena prokte'pohalakSaNe zabdArthe / atra kAraNamAha-apRthaktvata iti / tasyAnyApohalakSaNasya zabdArthasyA'nyApoDhAtpadArthAdapRthaktvAvyatirekAditi yAvat / vizeSaNavizeSyetyAdi / subodham // 1099 // // 1100 // 1101 // yathA ca na virudhyate sAmAnAdhikaraNyAdi tathA darzayannAha kevalAdityAdi / kevalAnIlazabdAdeviziSTaM pratibimbakam / kokilotpalabhRGgAdau plavamAnaM pravartate // 1102 // pikAJjanAdyapohena viziSTaviSayaM punaH / tadindIvarazabdena sthApyate parinizcitam // 1103 // sAmAnAdhikaraNyAdirevamasminna bAdhitaH / parapakSe tu sarveSAM tadvyavasthAtidurghaTA // 1104 // tavAhinIlamityukte pItAdivyAvRttAnyapadArthavyavasAyibhramarakokilAcanAviSu saMzayyamAnarUpaM vikalpapratibimbakamudeti / tabotpalazabdena kokilAdibhyo

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plikaasmetH| vyavacchedyAnutpalavyAvRttavastuviSaye vyavasthApyamAnaM parinizcitAtmakaM pratIyate / tena parasparaM yathoktabuddhipratibimbakApekSayA vyavacchedyavyavacchedakabhAvAnnIlotpalazabdayorvizeSyavizeSaNabhAvo na virudhyate / dvAbhyAM vA'nIlAnutpalavyAvRttaikapratibimbAtmakavastupratipAdanAdekArthavRttitayA sAmAnAdhikaraNyaM ca bhavatIti samudAyArthaH / avayavArthastUcyate-plavamAnamiti / alabhamAnapratiSThaM saMzayarUpamiti yAvat / pikazabdaH kokilaparyAyaH / zeSaM suvodham / syAdetadasmatpakSe'pi sAmAnAdhikaraNyAdiraviruddha evetyata Aha-parapakSe tvityAdi / tavyavastheti / tassa sAmAnAdhikaraNyAdervyavasthA tadvyavasthA // 1102 // 1103 // 1104 // kathaM durghaTeyAha-tathAhItyAdi / tathAokena zabdena sarvathoktaM khalakSaNam / tathAcAbhihite tsminksmaadbhedaantre'mtiH|| 1105 // yadarthamaparaH zabdaH prayujyetAtra vstutH| sarvathA'bhihite no cettadane prasajyate // 1106 // ( vidhizabdArthavAdipakSe nIlAdizabdenaivaikenotpalAdiskhalakSaNe'mihite kimutpalamAhosvidaJjanamityevamajJAnaM vizeSAntare na prApnoti, sarvAtmanA tasya vastunaH pratipAditatvAt / ekasyaikadaikapratipatrapekSayA jJAtAjJAtatvavirodhAt / tadarzayati-kamAjhedArate'matiriti / amatirajJAnam / kutsitA yA matiramatiH / saMzayo viparyAsazceti yAvat / tatazca saMzayaviparyAsAbhAvAdutpalAdizabdAntaraprayogAkAlA prayoktuzca na prApnotIti darzayati-yadarthamityAdi / yadarthamiti / yasyA amatenivRttyarthamityarthaH / athApi syAt-tadvastvekadezenAbhihitaM na sarvAtmanA, tena svabhAvAntarAbhidhAnAyAparaH zabdo'nveSyata evetyata Aha-sarvathetyAdi / na hokasya vastuna ekadezAH santi, yenaikadezenAbhidhAnaM syAt , ekatvAnekatvayoH parasparaparihArasthitalakSaNatvAt / tatazca yAvantazcaikadezAstAvantyeva kevalaM bhavatA vastUni pratipAdi. 'tAnIti naikamane sidhyet // 1105 // 1106 // syAdetanna nIlazabdena dravyamabhidhIyate, kiM tarhi ? nIlAkhyo guNastatsamavetA vA nIlatvajAtiH, utpalazabdenApyutpalajAtirevocyate, na dravyaM, tena minnAmidhAnAdutpalazabdAntarAkADA yujyata evetyata Aha-nIlajAtirityAdi /

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342 ttvsaahH| nIlajAtiguNo vA'pi nIlazabdena cedgtH| anyendIvarajAtistu vyavaseyotpalazruteH // 1107 // evaM sati tayorbhedArakulotpalazabdavat / sAmAnAdhikaraNyAdi sutarAM nopapadyate // 1108 // anyendIvarajAtistviti / anyA cAsAvindIvarajAtizceti samAsaH / vyavaseyeti / vyavasAtavyA / utpalazruteriti paJcamyantam / asminpakSe sutarAmeva sAmAnAdhikaraNyamanupapannaM bakulotpalazabdayorivaikasminnarthe nIlotpalazabdayovRttyamAvAt / nahi bhavati bakulamutpalamiti // 1107 // 1108 // syAdetat-nIlazabdo yadyapi jAtiguNavizeSavacanaH, tathApi tahAreNa nIlaguNatajAtibhyAM saMbaddhaM dravyamapi tenAbhidhIyate tathotpalazabdenApi jAtidvAreNa tadeva dravyamabhidhIyata iti / atastayorekArthavRttisambhavAtsAmAnAdhikaraNyaM bhaviSyati, na bakulotpalazabdayorityata aah-gunntjaatiityaadi| guNatajAtisambaddhaM dravyaM cetprtipaadyte| nIlazabdena yadyevaM vyarthA syAdutpalazrutiH // 1109 // tAbhyAM yadeva sambaddhaM tadevotpalajAtimat / nIlazrutyaiva tatroktaM vyarthI nIlotpalazrutiH // 1110 // guNazca nIlAkhyaH, tajAtizca nIlatvAkhyeti guNatajjAtI, tAbhyAM sambaddhamiti viprahaH / vyarthA syAdutpalazrutiriti / nIlazabdenaiva tasya dravyasya pratipAditatvAt / etadeva darzayati-tAbhyAmityAdi / tAbhyAmiti / guNatajAtibhyAm / syAdetat-yadyapi nIla zabdena guNatajAtimadravyamabhidhIyate, tathApi tasya nIlazabdasyAnekArthavRttidarzanAtpratipatturutpalArthe nizcitarUpA na buddhirupajAyate, kokilAderapi nIlatvAt / ato'rthAntarasaMzayavyavacchedAdutpalazruteH prayogaH sArthaka eveti / tadasamyak prakRtArthAnamijJatayA'bhidhAnAt / vidhizabdArthapakSe hi sAmAnAdhikaraNyAdi nopapadyata ityetadatra prakRtam / yadi cotpalazabdaH saMzayavyavacchedAyaiva vyApriyate na dravyapratipattaye, na tarhi vidhiH zabdArthaH syAt, utpalazabdena bhrAntisamAropitAkAravyavacchedamAtrasyaiva pratipAdanAt / parasparaviruddhaM cedamamidhIyate -nIlazabdenotpalAdikaM dravyamamidhIyate, atha ca pratipattustatra nizcayo na jAyata

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pvikaasmetH| 345 iti / nahi yatra saMzayo jAyate sa zabdArthoM yukto'tiprasaGgAt / nApi nizcayena viSayIkRte vastuni saMzayo'vakAzaM labhate / nizcayAropamanasorbAdhyabAdhakabhAvAt / syAdetat-yadyapi nIlotpalazabdayorekasminnarthe vRtti sti, tadarthayostu guNajAtyorekasmindravye vRttirastIti / ato'rthadvArakamanayoH sAmAnAdhikaraNyaM bhaviSyatIti tadetadayuktamatiprasaGgAt / evaM hi rUparasazabdayorapi sAmAnAdhikaraNyaM syAt , tadrthayo rUparasayorekasminpRthivyAdidravye vRtteH / kiM ca nIlamutpalamityekArthaviSayA buddhirna prApnoti, ekadravyasamavetayorguNajAtyobhabhyAM pRthakpRthagamidhAnAt , na caikArthaviSayajJAnAnutpAde zabdayoH sAmAnAdhikaraNyamastItyalaM bahunA / / 1109 // // 1110 // syAdetat-na yadeva nIlaguNatajAtibhyAM sambaddha vastu tadevotpalazabdenocyate, kiM tarhi ? anyadeva, tenotpalazrutiya'rthA na bhaviSyatItyata Aha-guNatajAtisambaddhAdityAdi / gunntjaatismbddhaadnydutpljaatimt| yadi bhinnAzraye syAtAM punarnIlotpalazrutI // 1111 // yadItyavacchedaH / bhinnAzraye syAtAmiti / vyadhikaraNe syaataamityrthH1111|| athApi syAt-yadyapi tadeva dravyaM nIlazabdenocyate, utpalazabdenApi tadeva / tathApi nIlazabdo notpalajAtisambandhirUpeNa dravyamabhidhatte, kiM tarhi ? nIlaguNatabbAtisambandhirUpeNaiva, tenotpalatvajAtisambandhirUpatvamasyAmidhAtumutpalazrutiH pravartamAnA nAnArthakA bhaviSyatIti tadetadAzaGkaya pariharati--athotpalatvetyAdi / athotpalatvasambandhirUpatvena na codayet / guNatajAtisambaddhaM dravyaM nIlamiti dhvaniH // 1112 // atha nIlamiti dhvanirutpalatvasambandhirUpatvena guNatajjAtisambaddhaM dravyaM na co. dayediti sambandhaH // 1112 // sthAnAmotpalatAyogirUpatvamatadAtmakam / utpalatvena sambaddhaM tvAbhyAM sambaddhameva tat // 1113 // nIlazrutyA ca tatproktaM zAbdhAtra viSayIkRtam / bujhyA sarvAtmanA naaNshaistdnrthotplshrutiH|| 1114 //

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trvsnhaa| tadetadsamyak / nahi nIlaguNatajAtisambandhirUpatvAdanyadevotpalajAtisambandhirUpatvam , yena nIlotpalAdisambandhirUpatvAmidhAne dravyasyotpalatvajAtisambandhirUpatvAmidhAnaM na bhavet / yAvataikasmAdravyAhUyorapi sambandhirUpatvayoravyatirekAttaddhatayorapyekatvamevetyayuktamekarUpAmidhAne'pararUpAnabhidhAnam / kiMcAbhyupagamyocyate-- bhavatu nAmotpalatvasambandhirUpatvaM nIlatajjAtisambandhirUpatvAdanyat , tathApyutpalazrutiranarthakaiva / tathAhi-yattadanaMzaM vastUtpalajAtyA sambaddhaM tadevAbhyAM nIlaguNatajAtibhyAM sambadhyate nAnyat / taccAnaMzatvAtsarvAtmanA nIlazrutyaivAmihitaM zAbdyA ca buddhyA vyavasAyAtmikayA viSayIkRtamiti kimaparamanamihitamasya svarUpamasti yadabhidhAnAyotpalazrutiH sArthikA bhavet // 1113 // 1114 // udyotakarastvAha-niraMze vastuni sarvAtmanA viSayIkRtaM nAMzenetyeSa vikalpo nAvatarati, sarvazabdasyAnekArthaviSayatvAt , ekazabdasya cAvayavavRttitvAditi / tadetadAzaya prihrti-ncedityaadi| . na cedbhedavinirmukte kAya'bhedavikalpanam / na vAkyArthAparijJAnAdidaM hyatra vivakSitam // 1115 // prathamenaiva zabdena sarvathA tatprakAzitam / nAtmA kazcitparityakto yAdRzaM tattathoditam // 1116 // bhedavinirmukta iti / niravayave vastunItyarthaH / kAryabhedavikalpanamiti / sarvAtmanA viSayIkRtaM vaikadezenetyevaM kAlyabhedAbhyAM vikalpanam / tadetadvAkyArthAparijJAnAduktam / tathAhi-prathamenaiva nIlazabdena sarvAtmanA tatprakAzivamityasyAyamartho vivakSitaH, yAdRzaM tadvastu tAdRzamevAmihitaM, na tasya kazcitkhabhAvastyakto yadamidhAnAyotpalazrutirvyApriyeta, niraMzatvAttasya vastuna ityato vAkchalametat // 1115 // 1116 // evaM yathAcotpalazrutiranarthikA tathAnyeSAmapyanityAdizabdAnAM prayogo'narthakaH prApnoti, sati prayoge paryAyatvameva syAttarupAdapAdizabdavadityatidezaM kurvanAhaetenaivetyAdi / etenaiva prakAreNa nAnyeSAmapyudIraNam / saphalaM tatra zabdAnAmuktau paryAyatA dhruvam // 1117 //

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pavikAsametaH / 345 udIraNamiti / prayogaH / uktAviti / uccAraNe / taduktam "anyathaikena zabdena vyApta ekatra vastuni / buddhyA vA nAnnaviSaya iti paryAyatA bhavediti // 1117 // syAdetat-bhavatpakSe'pyekena zabdenAmihite vastuni bhedAntare saMzayaviparyAsA*bhAvaprasaGgaH, zabdAntarApravRttiprasaGgazca kasmAnna bhavatItyata Aha-- asmAkaM tvityAdi / asmAkaM tu na zabdena bAhyArthaH pratipAdyate / zabdAnna cApi vijJAnaM bAhyArthaviSayaM matam // 1118 // yataH sarvAtmanA tAbhyAM viSayIkaraNAtparam / zabdajJAnAntaraM tatra paryAyatvaM prayAsyati // 1119 // tAbhyAmiti / zabdajJAnAbhyAm / paramiti / uttarakAlam // 1118 // 1119 // atha sAMvRte zabdArthe kasmAdeSa sAmAnAdhikaraNyAbhAvo doSo na bhavatItyata Aha - pratibimbaM tvityAdi / pratibimbaM tu zabdena krameNaivopajanyate / ekatvena ca tadbhAti bAhyatvena ca vibhramAt // 1120 // sAmAnAdhikaraNyAdi pratibimbAnurodhataH / paramArthena zabdAstu matA nirviSayA ime // 1121 // nIlazabdena hi prathamataramanIlapadArthavyAvRttamutpalAdiSu lavamAnarUpatayA teSAmapratikSepakamadhyavasitabAhyarUpaM vikalpapratibimbakamupajanyate, punarutpalazrutyA tadevAnutpalavyAvRttamAropitabAhyaikavastusvarUpamupajanyate, tadevaM krameNAnIlAnutpalavyAvRttamabhyavasitabAhyaikarUpaM bhrAntaM vikalpapratibimbakamupajanyata iti tadanuroghAtsAMvRtaM sAmAnAdhikaraNyAdi yujyata eva / paramArthatastu kasmAnna yujyata ityAha - paramArthenetyAdi // 1120 / / 1121 / / yaduktaM --"liGgasaGkhyAdisambandho na cApohasya vidyata" iti, atrAha -liGgasaGkhyAdItyAdi / liGgasaGkhyAdiyogastu vyaktInAmapi nAstyayam / icchAracitasaGketanimitto nahi vAstavaH // 1122 // vastudharmatvameSAM liGgayAdInAmasiddham / svatacecchAviracitasaGketamAtrabhA r

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vitvAt / vatInAmapItvapizabdApohasyApi / prayogaH-yo yanvayavyatireko mAnuviSane, nAsau taddharmaH, yathA zItatvamaH, nAnuvidhaye ca ligamAvi vAstu me'vayavyatirekAviti vyApakAnupalabdhiH // 1122 // nacAyamasiddho heturiti darzayavAha-taTastaTItyAdi / taTastaTI taTaM ceti nairUpyaM na ca vstunH| zabalAbhAsatApAH sarveSAM tatra cetasAm // 1123 // yadi hi liGgaM vastugato dharmaH syAt , tadaikasmiMstaTAkhye vastuni taTastaTI taTamiti liGgatrayayogizabdapravRtterekasya vastunakhairUpyaprasaGgaH syAt / nacaikasya strIpu. apuMsakAkhyaM svabhAvatrayaM yuktamekatvahAniprasaGgAt / viruddhadharmAdhyAsitasyApyekatve sarva vizvamekameva vastu syAt / tatazca sahotpattivinAzaprasaGgaH / kiMca-sarvasyaivaikazabdena zabdAntareNa vA liGgatrayapratipattidarzanAttadviSayANAM sarvacetasAM mecakAdirasavacchabalAbhAsatAprasaGgaH // 1123 // athApi syAt-satyapi liGgatrayayogitve sarvavastUnAM yadeva rUpaM vAmiSTaM pratipAdakena tanmAtrAvabhAsAnyeva vivakSAvazAkhetAMsi bhaviSyantIti na zabalAbhAsAnI. tyata mAha-vivakSAnugatatve vetyAdi / vivakSAnugatave vA na syustadviSayANi te| tadazAdekarUpANi naikarUpaM ca vastu tat // 1124 // vivakSAnugatatve kA cetasAmiti zeSaH / yadi hi vivakSAvazAdekarUpANi ghetAMsi bhavantItyaGgIkriyate, tadA tAni cetAMsi tryAtmakavastuviSayANi na prApnuvanti, tadAparazUnyatvAt , cakSurvijJAnavacchandaviSayam / tadvazAditi / vivakSAvazAt // 1121 // yo'pi manyate saMsthAnaprasavasthitiSu yathoktalIpunnapuMsakatvavyavaskheti, tathApi nayuktamilAdarzayamAha-sthitItyAdi / sthitiprasavasaMstyAnasaMzrayA linggsNsthitiH| yadi syAdavibhAmena viliGgavaM prasajyate // 1125 // lijasaMsthitiyadi smAdityatra chedaH / yadi hi sthityAdyAzrayA likhitikivyavasthA, tadA taTakAdiktsarvapadArtheSvavibhAgena trINi lihAni. prAmuvanti, savatra tadAdikalpityAdevidhamAnatvAt / anyathA taTakhaTItaTamityAvAvapi lijAtrayaM na smata, viyomAnAmA / samAtimyAmilA mho| 1125

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pavikAsacetaH vyavicAradarzanAcAvyApiteti darzayannAha----abhAva ityAdi / abhAvo nirupAkhyatvaM tucchateti yaducyate / tatra sthityAdisambandhaH ko'satsu parikalpyate // 1126 // asatyapi hi sthityAdike zazaviSANAdiSvasadrUpeSvabhAvo nirupAkhyatvaM tucchatetyAdibhiH zabdairliGgatrayapratipattidarzanAdavyApinIyaM liGgavyavasthA / / 1126 // utpAdaH prasavazcaiSAM nAzaH saMsthAnamiSyate / AtmarUpaM tu bhAvAnAM sthitirityabhidhIyate // 1127 // tatrotpAde na nAzo'sti tatkimutpattirucyate / nAtmAkArA sthitivAsti tatkathaM janma gIyate // 1128 // saMstyAne na dvayaM cAnyattatkathaM vyapadizyate / tirobhAvazca nAzadha tirobhavanamityapi // 1129 // sthitau sthitiH khabhAvazca hetunA kena bocyate / athAvibhaktamevaiSAM rUpaM syAdekaliGgatA // 1130 // itacAvyApinI, teSveva sthityAdiSu pratyekaM liGgatrayayogizabdapravRttidarzanAt / tathAhi prasava utpAda ucyate saMstyAnaM vinAzaH AtmasvarUpaM tu sthitiH / tatra prasave sthitisaMstyAnayorabhAvAtkathamutpAde utpattirjanmetyAdeH strInapuMsakaliGgasya pravRttirbhavet / tathA saMstyAne sthitiprasavayorabhAvAtkathaM tirobhAvo vinAzastiro bhavanamityA - dibhiH zabdairvyapadizyeta / apizabdena saMstyAnamityapi svazabdena kathaM vyapadizyata iti darzayati / tathA sthitau saMstyAnaprasavayorasambhavAt sthitisvabhAvazcetyAdibhiH zabdaiH : sA sthitiH kena hetunocyata iti vAcyam / athApi syAdeSAM sthityAdInAM parasparamavibhaktarUpatvAtpratyekameSu liGgatrayayogyatA bhaviSyatItyata Aha- athAvibhaktamityAdi / yadi hyeSAM parasparamavibhaktaM rUpaM syAttadaikameva paramArthato liGgaM yAtra liGgatrayam // 1127 // 1128 // 1129 // 1130 // anyastvAha ------ sAmAnyavizeSAH strItvAdayo gotvAdaya iveti, taM pratyAhatvAdaya ivetyAdi / gorakhAdaya icaite'pi yadi sItvAdayo matAH / sAmAnyasya virAsena te'pAtA eva tAdRzAH // 1131 // 240

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348 tasvalaGghancha / pUrva sAmAnyaparIkSAyAM sAmAnya vizeSANAM nirastatvAt, tadrupANAM khItvAdInAmasambhavAdasambhavilakSaNam // 1131 // kiMca teSveva sAmAnyavizeSeSvantareNApyaparaM sAmAnyavizeSaM jAtirbhAvaH sAmAnyamityAdi strIpunnapuMsakaliGgasya zabdasya pravRttidarzanAdavyApitA ca lakSaNasyeti darzayati - jAtirbhAva ityAdi / jAtirbhAvazca sAmAnyamiti vA teSu saMmatam / na sAmAnyAni yujyante sAmAnyeSvaparANi hi // 1132 // na sAmAnyAni yujyante sAmAnyeSvaparANIti / niHsAmAnyAni sAmAnyAnIti siddhAntAt / etacca vaizeSikasiddhAntAzrayeNoktam / yadA tu sAmAnyeSvaparANi sAmAnyAnISyante vaiyAkaraNaiH, yathoktam -- "arthajAtyabhidhAne'pi sarve jAtyamidhAyinaH / vyApAralakSaNA yasmAtpadArthAH samavasthitAH || " nahi zAstrAntaraparidRSTA jAtivyavasthA niyogato vaiyAkaraNairabhyupetavyA / pratyayAmidhAnAnvayavyApArakAryo nIyamAnarUpA hi jAtayo nahi tAsAmiyattA kAcit / ato yazcoditakArya darzanAt sAmAnyAdhArA jAtiH satI jAtaya ityasyAH zruternibandhanamiti / vyApAralakSaNA iti abhidhAnapratyayavyApArato vyavasthitalakSaNA ityarthaH / tadAnantaroktameva dUSaNaM "sAmAnyasya nirAsena te'pAstA eva tAdRzA" iti // 1132 // idaM ca sAdhAraNaM dUSaNamAha - abhAva ityAdi / abhAvo nirupAkhyatvaM tucchatetyAdi vA katham / sAmAyikyeva tenaiSA liGgatritayasaMsthitiH // 1133 // " nAsatsu zazaviSANAdiSu jAtirasti vastudharmatvAttasyetyatasteSvabhAvAdizabdaprayogo na prApnoti / tasmAdavyApinI liGgavyavasthA / tenecchAracitasaGketamAtrabhAvimyeveyaM liGgatritayavyavastheti siddham // 1133 // : saGkhyAyA api vastugatAnvayavyatirekAnuvidhAnAbhAvaM darzayannAha - saGkhyApItyAdi / yA'pi sAmAyikyeva kalpyate hi vivakSayA / bhedAbhedavivekepi dArAdivipinAdivat // 1134 // samApi sAmAyikyeva, na vAstavI / dArAdiSvasatyapi vAstave bhede vivadhAnaze

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pakhikAsametaH / K nopakalpitatvAt / ato nAsiddho hetuH / tathAhi -- bahutvaikatvAdisaGkhyA na vastugatabhedAbhedalakSaNA, dArAH sikatA varSA ityAdAvasatyapi vastuto bhede bahutvasaGkhyA parivarttate / tathA vanaM tribhuvanaM jagat SaNNagarItyAdiSvasatyapyabhede'rthasyaikaavasaGkhyA vyapadizyata iti / ato nAsiddhatA hetoH / nApyanaikAntikaH sarvasya sarvadharmatvaprasaGgAt / sapakSe bhAvAcca na viruddhaH // 1134 // 1 nanvityAdinA kumArilamatena hetorasiddhatAmAzaGkate / nanu vyaktau ca jAtau ca dArAdizcetprayujyate / vyakteravayavAnAM vA saMkhyAmAdAya varttate / / 1135 // vanazabdaH punarvyaktIrjAtisaGkhyAvizeSitAH / bahIrAhAthavA jAtiM bahuvyaktisamAzritAm // 1136 // salAha - dArAdizabdaH kadAcijjAtau prasajyate kadAcidvyaktau / tatra yadA jAtau tadA vyaktigatAM saGkhyAmAdAya varttate, vyaktayazca bahvayo yoSitaH, yadA vyaktau prayujyate tadA tadvyaktyavayavAnAM pANipAdAdInAM bahutvasaGkhyAmAdAya varttate / vanazabdena tvAmrakhadirapalAzAdi vilakSaNa vyaktayastatsamavetavRkSatvajAtigata saGkhyAviziSTAH pratipAdyante tena vanamityekavacanaM bhavati / jAtigataikasaGkhyAviziSTadravyAmi - dhAnAt / athavA -- dhavAdivyaktisamAzritA jAtireva vanazabdenocyate, tenaikavacanaM bhavati, jAterekatvAditi / / 1135 / / 1136 // " nanvityAdinA pratividhatte / nanu caitena vidhinA sarvamekaM vaco hatam / nAnyatrAsti vivakSA cet saivAstvasya nibandhanam // 1137 // etena yathoktena vidhinA sarva - vRkSa ityAdyekavacanaM - hatam -- utsannaM syAt, sarvatraivAsya nyAyasya tulyatvAt / tathA yatrApi zakyamevaM vaktum -- tatra vyaktau ca J " jAtau ca vRkSAdizcetprayujyata ityAdi / atha matam - anyatra - vRkSAdau, vyakteravayavAnAM ca saGkhyAvivakSA nAstIti yadyevaM na tarhi vastugatAnvayAdyanuvidhAyinI saGkhyA, vivakSAyA evAnvayavyatirekAnuvidhAnAt / tatazca saiva vivakSA dvArA ityAdidhvasya bahuvacanasya nibandhanamastu bhedAbhAvepyekamapi vastu bahutvena vivakSyata ityato nAsiddhatA hetoH // 1137 //

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bokaM nAmazabdo jAtilamApileSitA vyakIyadesi, tbaah-maarvaad| jAterapi na samA'sti bhAve vA tdvishessitaaH| kathaM sambaDasambandhAcadi sambandhato'pi vA // 1138 / nahi jAteH samAsti, dravyasamAzritatvAttasyAH / athevaM vaizeSikaprakriyA nAmIyate, tadA bhAve vA saGkhyAyAstayA kathaM vA dhavAdivyaktayo vizeSitAH sikhanti / sthAdetat-sambandhasambandhAttatsambandhAtA siyanti / bAhi-padA jALatirekiNI sAjhA tadaikatvasahayAsambaddhayA jAtyA dhavAdivatInAM sambandhAtpAramparyeNa tayA dhavAdidhyaktayo vizeSyante, yadA tu jAteravyatirikaiva sAyA sadA sAkSAdeva sambandhAttayA vizeSyanta ityato jAtisayAvizeSitAH sidhvanti / / 1138 / yavevamityAdinA prtividhtte| yayevamabhidhIyeta vanameko'pi paadpH| bahavo'pi hi kathyante sambandhAdeva so'sti ca // 1139 // yadi sambandhasambandhAtsambandhato vA dhavAdivyaktiSu vanazabdasya pravRttissadaiko'pi pAdapo vanamityevamucyeta, pravRttinimittasya vidyamAnatvAt / tathAhi-yahavo'pi dhavAdayo jAtisaGkhyAsambandhAdeva vanamityucyante nAnyataH, saca sambandha ekasminnapi pAdape'stIti kimiti na tathocyeta // 1139 // athavA jAti bahuvyaktisamAzritAmityatrAha-bahuvyasayAzritetyAdi / bahuvyatyAzritA yA ca saikasyAmapi sthitA / tanimitsatya tulyatvAttatrApi vanadhIbhavet // 1940 // asimapi hi pakSe ekakhApi tarorvanamityamidhAnaM syAt / tathAhiyenAso banazabdena jAtihunnatyAnitA'bhidhIyate / sabaikasyAmapi dhAdivyatI vyavasinA, catazca tasmA vamadhise nimittasya sarvatra tulyatvAcakavAti bAda timiti pApI bhavet // 1140 // avayavyatirekAmvAmityAdinA hetutvamupasaMharati / ambyvytirekaabhyaamekaadissysttH| micamo'vaM vipakSAlo mAsayabhicAratA // 1941 // talamicArata iti / tasAla vyabhicArAt // 14 //

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pariNAma "limasamAvisambandho na cApohana viyata' ityatrAdiprahaNena yA kriyAkAlAdisambandho nirviSTasabAha-kriyetyAdi / kriyAkAlAdiyogo'pi pUrvameva niraakRtH| 2 tamAsAGketikA ete na vyaktidhvapi bhaavinH||1142|| pUrvameva karmavAlAvipadArthaniSedhe kriyAviyogasa nirAkRtatvAvayuktameSAmapi va. studharmatvam / saGkete bhavAH sAGketikAH // 1142 // bhavatu vA vastudharmatvameSAm , tathApi pratibimbalakSaNasyApohasya bhrAntairbAhyavyaktirUpatvenAvasitatvAdadhyavasAyavazAdvayaktidvArako liGgasaGkhyAdisambandho bhaviSyati, tena, yaduktam-"vyaktezcAvyapadezatvAttahAreNApi sAsyasau" iti tadanaikAntikaM saMvRtipakSe cAsiddhamiti darzayati-vyaktirUpAvasAyenetyAdi / vyaktirUpAvasAyena yadi vA'poha ucyte| talliGgAthamisambandho vyaktidvAro'sya vidyate // 1143 // apoha ucyata iti / zabdeneti zeSaH / taditi / tasmAt / asyeti / apohasya // 1143 // "AkhyAteSu na cAnyasye"yAdAvAha-abhiprete nivezArthamityAdi / abhiprete nivezArtha buddhaH zabdaH prayujyate / anabhISTavyudAso'taH sAmarthyenaiva siddhayati // 1144 // AlyAteSvanyanivRttinaM saMpratIyata ityasiddham-tathAhi-jijJAsite kasmizcidarthe zroturbuddhanivezAya zabdaH prayujyate vyavahartRmirna vyasanitayA, tenAbhISTArthapratipattI sAmadinabhISTavyavacchedaH pratIyata eva / abhISTAnabhISTayoranyonyavyavacchedarUpatvAt / / 1144 // sarvamevAbhISTamiti cedAha-sarvamevetyAdi / sarvameva nacAbhISTaM srvaarthaaniymaatitH| tatpattyAdizabdAnAM vinivartya parisphuTam // 1145 // yadi sarvamevAbhISTaM syAttadA pratiniyataH zabdArtho na prApnoti, tatazca yA kasyacidarthaparihAreNa bhoH kacidarSe zabdAtpravRttiH sA na pAmoti, tasmAtsarvamevAbhImilekulam / samAt papattItvAvizadAnAmanabhISTavyavaccheda sAmAna

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352 . tttvsaahaa| tathAhItyAdinA tameva sAmarthyagamyamanabhISTavyavacchedaM darzayati / " tathAhi pacatItyukte nodAsIno'vatiSThate / mujhe dIvyati vA neti gamyate'nyanivarttanam // 1146 // audAsInyamatazcaivamastyanyaca kriyAntaram / paryudAsAtmakApokhaM niyataM yadyadiSyate // 1147 // tasmAtpacatItyetasyaudAsInyamanyacca bhuGkte dIvyati cetyAdikriyAntarapadAsAtmakamapohamasti, tena, yaduktaM-paryudAsarUpaM hi niSedhyaM tanna vidyata iti tadasiddham / paryudAsAtmakApohyamiti / paryudAsAtmakaM ca tadapohyaM ceti vigrahaH / niyataM yadyadiSyata iti / tasya tasyaudAsInyAdiparyudAsAtmakamapohyamastIti smbndhH||1146|| // 1147 // yaJcoktaM "pacatItyaniSiddhaM tu svarUpeNaiva tiSThatI"ti / tatra svavacanavyAghAtaM parava prtipaadynnaah-pctiityaadi| pacatItyaniSiddhaM tu kharUpeNaiva tisstthti| ... ityetaca bhavadvAkyaM parasparaparAhatam // 1148 // ... anyarUpaniSedho'yaM svarUpeNaiva tiSThati / ityanyathA nirartha syAtprayuktamavadhAraNam // 1149 // . kathaM punaretatparasparaparAhatamityAha-anyarUpaniSedho'yamityAdi / pacatItyetasvArthasvarUpeNaiva tiSThatItyanenAvadhAraNenAcaritarUpaM darzayatA pacatItyetasyAnyarUpaniSedhenAtmasthitiriti darzitaM bhavati / anyathA svarUpeNaivetyetadevAvadhAraNaM bhavatprayuktamanarthakaM syAt , vyavacchedyAbhAvAt // 1148 // 1149 // .. yaduktaM-"sAdhyatvapratyayazcAtre"tyAdi, tatrAha-niSpannatvamityAdi / niSpannatvamapohasya nirupAkhyasya kIdRzam / gaganendIvarAdInAM niSpattirnahi kAcana // 1150 // vasvityadhyavasAyAcetsopAkhyAkhena bhaatysau| tataH kiM tulyadharmasvaM vastubhizcAsya gamyate // 1151 // yadyapoho bhavatA nirupAkhyakhabhAvatayA gRhItatatkathamidamucyate niSpannatvAditi, mahAkAzotsAdInAM kAcidasti niSpattiH / sarvopAkhyAvirahalakSaNatvAceSAM smAde

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pvikaasmetH| tadyadyapyasau nirupAkhyaH paramArthatastathApi bhrAntaH pratipattRmirbAhyavasturUpatayA vyavasitatvAdasAvapohaH sopAkhyatvena bhAtIti / atrAha-tataH kimiti| yadi nAmAsau sopAkhyatvena bhAti tathA'pi kimatra prakRtArthAnukUlaM jAtamiti / atra para Aha"tulyadharmatvaM vastubhizcAsya gamyata iti / tena, yathA vastu niSpannarUpaM pratIyate tathA'poho'pi vastumistulyadharmatayA khyAto niSpanna iva pratIyata iti siddhaM nipanatvAditi vacanam // 1150 // 1151 // yadyevaM bhavataiva sAdhyatvapratyayasya bhUtAdipratyayasya ca nimittamupadarzitamiti naca vaktavyametaninimittaM prasajyata iti, tadetaddarzayannAha sAdhyatvapratyayastasmAdi. tyaadi| sAdhyatvapratyayastasmAttathAbhUtAdirUpaNam / vastubhistulyarUpatvAttannimittaM prasajyate // 1952 // tannimittamiti / vastumistulyadharmatvAvasAyanimittam // 1152 / / / yaduktam-"vidhyAdAvartharAzau ca nAnyApohanirUpaNam" iti, ttraah-vidhyaadaavityaadi| vidhyAvAvartharAzau ca nAstitAdi niSidhyate / sAmarthyAnna tu zabdena yadeva na vivakSitam // 1153 // vidhyAderarthasya niSedhAdivyAvRttatayA'vasthitatvAttatpratipattau sAmarthyAdavivakSita nAstisAdi niSidhyata ityasyevAtrApyanyApohanirUpaNam // 1153 // "namazcApi naSA yuktA vityatrAha-naJazcApItyAdi / natrazcApi natrA yuktAvapohastAdRzo bhvet| tacatuSTayasadbhAve yAdRzaH saMpratIyate // 1154 // namA yoge natro bartho gamyate kasyacidvidhiH / tRtIyena natrA tasya virahaH pratipAdyate // 1155 // niSedhAyAparastasya turIyo yaH prayujyate / tasminvivakSite tena jJApyate'nyanivartanam // 1156 // tazcatuSTayasadbhAva iti / naJcatuSTayasadbhAve / kIdRzo'sau pratIyata ityAhanamA yoga ityAdi / arthazabdo vidhizabdena sambandhanIyaH / tasya viraha iti /

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3.54 tavasaGgrahaH / 1 tasya vidherniSedhaH / niSedhAyAparastasyeti / tRtIyanampratipAditasya vidhirahitasya niSedhAyetyarthaH / turIya iti / caturthaH / caturasthayatAvAdyakSaralopazcetyanena pUraNArthe yatpratyayavidhAnAt / tasminvivakSita iti / tasmiMzcaturthe nami prayukte ityarthaH / teneti / caturthena namA / jJApyate'nyanivarttanamiti / tRtIyanampratipAditaniSe-' dhavivekena vidhirUpasyArthapratibimbakasya pratipAdanAt // 1154 | | 1155 // 1156 // etadevodAharaNena sphuTIkurvannAha - nAsau na pacatItyAdi / nAsau na pacatItyukte gamyate pacatIti hi / audAsInyAdiyogazca tRtIyena hi gamyate // 1157 // turye tu tadvivikto'sau pacatItyavasIyate / tenAtra vidhivAkyena samamanyanivarttanam // 1158 // dvivi'sAviti / audAsinyAdiviviktaH / vidhivAkyena samamanyanivarttamiti / yathA pacatItyAdau vidhivAkye sAmarthyAdau dAsinyavinivRttiriSyate tathA dvitIye'pi namIti siddhamatrApyasya nivarttanam / spaSTArthaM tu nacatuSTayodAharaNam / / 1157 / / 1158 // cAdInAmapi na yogo naivAstItyatrAha - samuccayAdirityAdi / samuccayAdiryacArthaH kacicAderabhIpsitaH / tadanyasya vikalpAderbhavettena vyapohanam // 1159 // Adizabdena vAzabdasya vikalpo'rthaH, apizabdasya padArthasambhAvanAnvavasargAdayaH, tuzabdasya vizeSaNam, evakArasyAvadhAraNamityAderbrahaNam / tadanyasyeti / tasmAtsamuccayAderanyasya / tena cAdinA // 1159 // "vAkyArthe'nyanivRttizca vyapadeSTuM na zakyata" ityatrAha vAkyArtha ityAdi / vAkyArthe'nyanivRttizca sujJAtaiva tathA yasau / padArthA eva sahitAH kecidvAkyArtha ucyate // 1160 // teSAM ca ye vijAtIyAste'pohyAH suparisphuTAH / vAkyArthasyApi te caiva tebhyo'nyo naiva so'sti hi // 1161 // sahitA iti / parasparaM kAryakAraNabhAvena sambaddhA ityarthaH / teSAmiti / padArthAnAm / nanu padArtho'nyo'nyastuvAkyArthaH, tatkathamucyate ya eva padArthAnAma

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patrikAsametaH / 355 poyA vAkyArthasyApi ta evetyata Aha-tebhyo'nyo naiva so'stIti / nahi padArthavyatirikto niravayavaH zabalAtmA vA kalmASavarNaprakhyo vAkyArtho'sti, upa labdhilakSaNaprAptasya tAdRzasyAnupalabdheriti bhAvaH // 1160 // 1161 // ." etadevodAharaNena sphuTayannAha-caitretyAdi / caitra gAmAnayetyAdivAkyArthe'dhigate sati / kartRkarmAntarAdInAmapoho gamyate'rthataH // 1162 // napasminvAkye caitrAdipadArthavyatirekeNa buddhAvanyo'rthaH prativarttate / caitre garthagate ca sAmAdacaitrAdivyavacchedo gamyate / anyathA yadyanyakAdivyavacchedo nAbhISTaH syAttadA caitrAdInAmupAdAnamanarthakameva syAt / tatazca na kiMcitkazcidvyAharediti nirIhameva jagatsyAt / / 1162 / / ananyApohazabdAdau vAcyaM na ca nirUpyata ityatrAha-ananyApohetyAdi / ananyApohazabdAdau na vidhiya'vasIyate / parairabhimataH pUrva jAtyAdeH pratiSedhanAt // 1163 // napatra bhavadamimato jAtyAdilakSaNo vidhirUpaH zabdArthaH paramArthato'vasIyate, tasya jAtyAdeH pUrva-sAmAnyaparIkSAdau vistareNa niSiddhatvAt // 1163 // kiM tavasIyata ityAha--kintviyAdi / kintu vidhyavasAvyamAdvikalpo jAyate dhvaneH / pazcAdapohazabdArthaniSedhe jAyate matiH // 1164 // yadyapohazabdArthaniSedhe matirjAyata itIpyate, na tarSapohazabdArtho'bhyupagantavyaH, tasya niSiddhatvAdityata Aha-sa tvasaMvAdakastAdRgiti / sa vsNvaadkstaadRgvstusmbndhhaanitH| na zAndAH pratyayAH sarve bhUtArthAdhyavasAyinaH // 1165 // sa iti / ananyApohazabdAdiH / asaMvAdaka iti / na saMvadatItyasaMvAdakaH, na vidyate vA saMvAdo'styasaMvAdakaH / kasmAt ? vastusambandhahAnitaH tathAbhUtava. stusambandhAbhAvAt / pUrva hi jAtyAdilakSaNasya zabdArthasya vastuno niSiddhatvAt / yayevaM kathaM taninyApohazabdAdibhyo'pohazabdArthaniSedhe matirjAyata ityAha-na

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356 tattvasaGgrahaH / zAgdA iti / vitathavikalpAbhyAsavAsanAprabhavatayA hi kecana zAbdAH pratyayA meM. sabUtAminivezino jAyanta eveti na tazAdvastUnAM sadasattA siddhyti||1165|| yaduktaM "prameyajJeyazabdAde"rityAdi, tatrAha-prameyetyAdi / prameyajJeyazabdAdau kasyApothaM na vidyte| nabasau kevalo'kANDe prekSAvadbhiH prayujyate // 1166 // kasya prameyAdizabdasyApohyaM nAstItyabhidhIyate, yadi tAvadavAkyasthaM kevalaM padAntarasambandharahitaM prameyAdizabdamAzrityocyate, tadA siddhasAdhyatA, kevalasya prayogAbhAvAdeva nirarthakatvAt / tadarzayati-nahyasau kevalo'kANDa iti / kevala iti / anyazabdarahitaH / akANDa iti / prastAvamantareNa / yataH zrotRjanAnugrahAya prekSAvadbhiH zabdaH prayujyate, na vyasanitayA, naca kevalena satA zroturekasmin sandehaviparyAsanivRttilakSaNo'nugrahaH kRto bhavet / tathAhi-yadi zrotuH kacidarthe samutpannau saMzayaviparyAsau nivartya niHsandigdhaM pratyayamutpAdayetpratipAdakaH, evaM tenAnyAnuprahaH kRto bhvet| naca kevalena prayuktena tathA'nugrahaH zakyate vktum||1166|| tasmAtsaMzayAdinivarttane nizcayotpAdane ca zroturanugrahAt zabdaprayogasAphalyamiti .. vAkyasthasyaivAssa prayoga iti darzayati-kintvityAdi / kinsvArekaviparyAsasaMbhave sati kasyacit / kacittadvinivRttyarthaM dhImadbhiH sa prayujyate // 1167 // niHsndehvipryaasprtyyotpaadnaadtH| tenaiva taiH prayuktena sAphalyamanubhUyate // 1168 // aarek:-sNshyH| kasyaviditi / shrotuH| kaciditi-arthe / tadvinivR. tyarthamiti / tayorArekaviparyAsayorvinivRttyartham / teneti / jJeyAdipadena / tairiti / prekSAvadbhiH // 1167 / / 1168 // atha vAkyasthameva jJeyAdizabdamadhikRtyocyate, tadasiddhamiti darzayati ytttreti| yasana jddcetobhiraashkaaspdmissyte| tadeva kSipyate tena viphalocAraNA'nyathA // 1169 // kiviyazakamAno'sau kimartha paripRcchati / atasaMskArakaM zabdaM vanvA khasyadhIH katham // 1170 / /

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pkhikaasmetH| 317 tatra hi vAkyasthena prameyAdizabdena yadeva jaDacetomiH mandamatimirAzapate tadeva nivaryaMta ityato'siddhametatprameyAdizabdAnAM nivartya nAstIti / anyatheti / yadi jaDadhImirAzaGkitaM na nivartayedityarthaH / syAdetat-na hi zrotrA kiMcicchatitamityAha-kizciddhIyAdi / yadi hi zrotA na kacidarthe saMzete tatkimiti parasmAdupadezamapekSate nizcayArtha hi paraM pRcchati, anyathonmattaH syAt / syAdetat yadi nAma zroturAzaGkAsthAnamasti, tathApi tacchabdena na nivartyataevetyAhaatatsaMskArakamityAdi / tasya zroturajJAnAdinivRttilakSaNasaMskAraH tatsaMskAraH -na vidyate tatsaMskAro yasminzabda iti tadatatsaMskArakaM / zeSAdvibhASeti kA / avaniti / pratipAdakaH / svasthadhIH kathamiti / unmattaka eva sthAvityarthaH / zrotRsaMskArAyaiva zabdAnAM prayogAt // 1169 // 1170 / / atra kasminvAkye kiM tanmUDhamaterAzaGkAsthAnaM yannivartyata ityaah-ckssurjnyaanaadivijnyeymityaadi| cakSurjJAnAdivijJeyaM rUpAdIti yaducyate / tenAropitametaddhi kenacitpratiSidhyate // 1171 // teneti / cakSurjJAnAdivijJeyaM rUpAdItyanena vAkyena // 1171 // kiM tadAropitamityAha-na cakSurAzritenaivetyAdi / na cakSurAzritenaiva rUpaM nIlAdi vedyate / kintu zrotrAzritenApi nityenaikena cetasA // 1972 // zrotrAzritenApi nityena cetasA nIlAdirUpaM vedyata ityevaM yanmandadhiyA"" samAropitaM tabakSurvijJAnavijJeyaM rUpamityanena vAkyena niSidhyate / cakSurAzritavijJAnavize. yameva rUpaM na zrotrAdivijJAnavijJeyamityarthaH / / 1172 // kSaNikatvAdirUpeNa vi(kiM ?)jJeyA iti vibhrame / sarvajJajJAnavijJeyA dharmAzcaite bhavanti kim // 1173 // abhAvA api kiM jJeyA na jJAnaM janayanti ye| ityAdivibhramodbhUtau vijJeyapadamucyate // 1174 // evaM sarvadharmAH kiM kSaNikatvAdirUpeNa vijJeyA? Ahokhinna ?, kiMvA sarvajJacetasA mAhA ? utAho na?, abhAvA hi sarvopAkhyAvirahalakSaNA ye jJAnamapi na jana

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158 tttvsnggrhH| yanti te ki vijJeyA iti saMzayodbhUtau satyAmidamucyate-kSaNikatvAvirUpeNa zeyAH sarvadharmAH, te ca sarvajJajJAnavijJeyA, abhAvA vijJeyA iti / atra yadakSaNikatvAdinA zeyatvAdirUpamAropitaM dharmeSu tannivartyate // 1173 // 1174 // kathaM tadvacanamAtreNa nivarcayituM zakyata ityetadAha -tAdRgityAdi / tAgajJeyatvamasteSAM kSaNikatvAdisAdhanAt / zeyo'bhAvo'pi saMvRttyA sthApanAdamunA''tmanA // 1175 // .. tAdRgiti / kSaNikatvAdirUpeNa tasya pramANasiddhatvAt / athAbhAvassa kathaM seyatvaM siddhamityata Aha-jJeya ityAdi / amunA''tmaneti / abhAvarUpeNa / avastUnAmapi kathaMciduddhyA vyavasthApanAdasti jJeyatvam , anyathA tatra vyavahAra eva. na svAditi bhAvaH // 1175 // nanu ca kimanityatvena zabdAH prameyA Ahokhineti prastAve prameyA iti prayoge tatra yA prakaraNAnamijastasyApi pratipattuH prameyA iti kevalazabdazravaNAtplavamAnarUpA zabdAdiSu buddhirupajAyata eva, tadyadi kevalasya zabdasyArtho nAstyeva tatkathamarthapra. tipattirbhavatItyata Aha-prameyajJeyetyAdi / prameyajJeyazabdAdeH pratipattinimittatAm / itthaM vAkyasthitasyaiva dRSTvA kAlAntareSvapi // 1176 // kevalasyopalambhe yA pratItirupajAyate / plavamAnArthabhedeSu sA tadvAkyAnusArataH // 1177 // ghaTAdibhyo'pi zabdebhyaH sA'styeva ca tthaavidhaa| tasmAddhaTAdizabdena jJeyAdidhvanayaH samAH // 1978 // ayamatra samudAyArthaH-naiva kevalazabdazravaNAdarthapratipattirasti, kiMtu vAkyeSUpalabdhasvArthavataH zabdasya sAdRzyenApahRtabuddheH kevalazabdazravaNAdarthapratipattyamimAnaH / tathAhi-yeSveva vAkyeSu prameyazabdamupalabdhavAnzrotA tadartheSveva sA buddhirapratiSThitArthA lavamAnarUpA samupajAyate / tacca ghaTAdizabdAnAmapi tulyam / tathAhi-ki ghaTenodakamAnayAnyutAjAlineti prastAve ghaTeneti prayoge prastAvAnamijJasya yAvatsu mAkyeSu ghaTeneti prayogo dRSTastAvatAmartheSvAkAsAvatI pUrvavAkyAnusArAdeva pratipacirbhavati (iti) / tasmAdyathA'rthavAdizabdA viziSTArthavacanAtathA prameyAdizabdA apIti darzayati-tasmAdityAdi // 1176 // 1177 // 1178 //

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plikaasmetH| 359 yadukamapojhakalpanAyAM cetyAdi tatrAha-apohyetyAdi / apokhakalpanAyAM ca varaM vastveva kalpitam / ityetadvyAhataM proktaM niyamenAnyavarjanAt // 1179 // . vastveva kalpyate tatra yadeva hi vivakSitam / . kSepo vivakSitasyAto na tu sarva vivakSitam // 1180 // vastvevetyAdi / vastveva hyadhyavasAyavazAcchabdArthatvena kalpitamasmAmiryadeva hi vivakSitaM, naassstu| tena tatpratItau sAmarthyAdavivakSitasyAkSepo vyAvRttiravagamyata eveti nAvyApinI shbdaarthvyvsthaa| yadeva ca mUDhamaterAzaGkAsthAnaM tadevAdhikRtyoktamAcAryeNa "ajJeyaM kalpitaM kRtvA tadvyavacchedena jJeye'numAna"miti // 1179 // 1180 // jAnAkAraniSedhAcetyAdAvAha-jJAnAkAretyAdi / jJAnAkAraniSedhastu khavedyasvAnna shkyte| vidyate hi nirAlambamAropakamanekadhA // 1981 // jJAnasyAtmagataH kazciniyataH pratigocaram / avazyAbhyupagantavyaH khabhAvazca sa eva ca // 1982 // asmAbhirukta AkAraH pratibimbaM tadAbhatA / ullekhaH pratibhAsazca saMjJAbhedastvakAraNam // 1183 // na zakyata iti / kartumiti zeSaH / kathaM svasaMvedyatvaM siddha jJAnAkArasyetyAhavidyate hItyAdi / svamAdiSvarthamantareNApi nirAlambanamAgRhItArthAkAramAropakaM zAnamAgopAlamatisphuTameva khasaMvedanapratyakSasiddham / naca dezakAlAntarAvasthito'rthastena rUpeNa saMvedyata iti yuktaM vaktuM, tasya tadrUpAbhAvAt / na cAnyena rUpeNAnyasya saM. vedanaM yuktamatiprasaGgAt / kiMcAvazyaM tadbhavadbhirjJAnasyAtmagataH kazcidvizeSo'rthakato'bhyupagantavyo yena bodharUpatAsAmye'pi prativiSayaM nIlasyaiva saMvedanaM na pItasyeti vibhAgena vibhajyate jJAnam / tadabhyupagame ca sAmarthyAtsAkArameva jJAnamabhyupagataM syAt / AkAravyatirekeNAnyasya svabhAvavizeSatvenAvadhArayitumazakyatvAt / ato bhavatA khabhAvavizeSa iti sa eva zabdAntareNokteH, asmAmistvAkAra ullekha ityAdinA zabdeneti kevalaM nAni vivAdaH // 1181 // 1182 // 1183 // evamityAdizabdAnAmityAdAvAha-evamityAdizabdAnAmityAdi /

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tsvsnggrhH| evamityAdizabdAnAM naivamityAdi vidyte| apokhamiti vispaSTa prakArAntaralakSaNam // 1984 // evametatraivamiti prakArAntaramAropitamevamityAdizabdairvyavacchidyamAnaM sphuTataravisIyata eveti nAvyApitA zabdArthavyavasthAyAH // 1184 // evaM kumArilenoktaM dUSaNaM prativihitam , idAnImudyotakaroktaM pratividhIyate / tatra yaduktaM "sarvazabdasya kazcArtho vyavacchedyaH prakalpyate" iti / tatrAha-vyavahAropanIte cetyAdi / vyavahAropanIte ca sarvazabde'pi vidyte| . vyudAsyaM tasya caartho'ymnyaapoho'bhissitsitH||1985|| atrApi jJeyAdipadavatkevalasya sarvazabdasyAprayogAdvAkyasthasyaiva nityaM prayoga iti yadeva mUDhamaterAzaGkAsthAnaM tadeva nivartyamasti / abhidhitsita iti / amidhaatumissttH|| 1185 // ko'sAvartho'midhAtumiSTa ityAha-sarve dharmA ityaadi| sarve dharmA nirAtmAnaH sarve vA puruSA gtaaH| sAmastyaM gamyate tatra kazcidaMzastvapoyate // 1986 // ko'sAvaMzo'pohyata ityAha kecideveti / kecideva nirAtmAno bAyA iSTA ghttaadyH| gamanaM kasyaciccaivaM bhrAntistadvinivartate // 1187 // ekAdhasarvamiti cedityAdAvAha sarvAGgapratiSedhazcetyAdi / sarvAGgapratiSedhazca naiva tminvivkssitH| khArthApohaprasaGgo'yaM tasmAdajJatayocyate // 1188 // yadi hi sarvasyAGgasya pratiSedhaH tasminvyavahAropanIte vAkyasthe sarvazabde vivakSitaH syAttadA svArthApohaH prasajyate / yAvatA yadeva mUDhadhiyA zaGkitaM tadeva niSidhyata iti kutaH svaarthaapvaaditvdossprsnggH|evN hyAdizabdeSvapi vAcyam 1188 yabokaM "kiMbhAvo'thavA'bhAva" ityAdi, tatrAha-na bhAva ityAdi / na bhAvo nApi caabhaavo'pRthgekvlkssnnH| nAzritAnAzrito'poho naikAnekaca vastutaH // 1989 //

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plikaasmetH| 361 kasmAdbhAvo na bhavatItyAha-tathA'sau nAstItyAdi / tathA'sau nAsti tattvena yathA'sau vyavasIyate / sanna bhAvo na cAbhAvo vastutvenAvasAyataH // 1190 // , bAhyarUpatayA'sau bhrAntairavasIyate, na cAsau tathA'vasthita ityato bAhyarUpatvAbhAvAna bhAvaH / athAbhAvaH kasmAnna bhavatItyAha-na cAbhAvo vastutvenAvasAyata iti / bAhyarUpatayA darzitatvAnnaikAntenAbhAva ityapi zakyaM vaktum // 1190 // atha pRthaktvaikatvAdilakSaNaH kasmAnna bhavatItyAha-bhedAbhedAdaya ityAdi / bhedAbhedAdayaH sarve vstustprinisstthitaaH| niHsvabhAvazca zabdArthastamAdete nirAspadAH // 1191 // bhedAbhedAdayaH-vyatirekAvyatirekAdayaH / AdizabdenAzritatvAdayo gRhyante, nahi vastugatA eva dharmAstatkathamapohe kalpanAzilpighaTitavigrahe pratiSThAM labheran / yaJcoktaM-"kriyArUpatvAdapohasya viSayo vaktavya" iti, tadasiddham , zabdavAcyasyApohasya pratibimbAtmakatvAt / tacca pratibimbakamadhyavasitabAhyavasturUpatvAnna pratiSedhamAtram / ataeva kiM goviSayo'thAgoviSaya ityasya vikalpadvayasyAnupapattiH, goviSayatvenaiva tasya vidhirUpatayA'pyavasIyamAnatvAt // 1191 // yaccoktaM-kena hyagotvamAsaktaM goryenaitadapohyata" iti, tatrAha-anyArthavinivRttiM cetyaadi| anyArthavinivRttiM ca sAkSAcchabdaH karoti naH / kRte svArthAbhidhAne tu sAmarthyAtsA'vagamyate // 1192 // na tadAtmA parAtmeti vistareNopapAditam / parapakSAnabhijJena tasmAdetadihocyate // 1193 // kena hyagotvamAsaktaM goryenaitadapohyate / / iti naivAbhimukhyena zabdenaitadapohyate // 1194 // ___ yadi hi pradhAnenAnyanivRttimevazabdaH pratipAdayettadaitatsyAt , yAvatA'rthapratibimbakameva yathoktaM prathamataraH zabdaH karoti, tadgatau ca sAmarthyAdeva nivarttanaM gamyata iti siddhAntAnamijJatayA yatkicidamihitametaditi saMkSepArthaH / zeSaM subodham // 1192 // 1193 // 1194 //

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3.9 sttvsgrhH| vyatirekAdivikalpaH pUrvameva nirataH / yaduktaM-"kimayamapoho vAcya" ityAdi, vatrAha-katamenetyAdi / katamena ca zabdena vAcyatvaM pripRcchyte| apohasya kimetena yadi vA kiM ghaTAdinA // 1195 // / zabdArthaH kimapoho vA vidhiti nirUpaNe / apoha iti bhAtyetadyattadevaM pratIyate // 1196 // pratibimbaM hi zabdArtha iti sAkSAdiyaM mtiH| jAtyAdividhihAnistu sAmarthyAdavagamyate // 1197 // ghaTavRkSAdizabdAzca tadeva prativimbakam / bruvanti jananAtsAkSAdAdanyatkSipanti tu|| 1198 // tasmAnna vidhidoSo'sti nAniSTA ca prasajyate / avAcyapakSadoSastu tadanaGgIkRtena naH // 1199 // tatrAnyApohavAcyatvavikalpo yadyanyopohazabdamadhikRtyAdhikriyate tadA vidhirUpeNaivAsau tena zabdena vAcya ityabhyupagamAnnAniSTApattiyuktA / tathAhi kiM vidhiH zabdArtha AhosvidanyApoha iti prastAve'nyApohaH zabdArtha ityukte pratipatturyathoktapratibimbalakSaNAnyapohAdhyavasAyI pratyayaH samupajAyate / arthAttu vidhirUpazabdArthaniSedhaH / atha ghaTAdizabdamadhikRtya tatrApi yathoktapratibimbalakSaNApohaH sAkSAddhaTAdizabdairupajanyamAnatvAdvidhirUpeNa ca taiH pratipAdyate, sAmarthyAtvanyanivRtteradhi. gama iti nAniSTApattiH / na cApyavyavasthAdoSaH / sAmarthyAdanyanivRttergamyamAnatvAdanuvAcyatayA'vAcyapakSasyAnaGgIkRtatvAdeva na tatpakSabhAvidoSodayAvakAza iti darzayati-avAcyapakSadoSastviti // 1195 // 1196 // 1197 // 1198 // // 1199 // api caikatvanityatvetyAdAvAha-ekatvetyAdi / ekatkhanityatAdizca kalpito na tu tAttvikaH / tadatra hAsakaraNaM mahAvidvattvasUcakam // 1200 // yadi hi pAramArthikamekatvAdyupavarNanaM kRtaM syAttadA hAsyakAraNameva sthAvataH, yadAhi bhrAntipratipattyanurodhena kAlpanikametadAcAryeNopavarNitaM tadA kathamiva hA.

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paJjikAsametaH / svakAraNamavatarati viduSaH / kiMtu bhavAneva vivakSitamarthamavijJAya dUSayanviduSAmatIya hAsyAspadamupajAyate // 1200 // tasmAdyeSveva zabdeSu navyoga ityAdAvAha - avadhAraNasAmarthyAdityAdi / 363 avadhAraNasAmarthyAdanyApoho'pi gamyate / svAtmaiva gamyate yatra viphalo niyamo'nyathA // 1201 // na kevalaM yatra naJyogastatrAnyanivRttyaMzo'vagamyate, yatrApi hi navyogo nAsti tatrApi gamyata eveti svavAcaivaitadbhavatA pratipAditaM svAtmaiva gamyata ityavadhAraNaM kurvatA / anyathA cAvadhAraNavaiyarthyameva syAt / yasmAdyatra svAtmaiva gamyate tatrAvadhAraNasAmarthyAdanyApoho'pi gamyata iti sphuTataramevAvasIyate / / 1201 // yasya tatyAdinA paro'pohazabdArthavyavasthAyA anyApitAmevodbhAvayati / yasya tarhi na bAhyeo'rtho'pyanyathAvRtta iSyate / vandhyAsutAdizabdasya tena kA'poha ucyate // 1202 // tathAhi yasya vandhyAsutAdizabdasya bAhyasutAdikaM vastvanyavyAvRttamapohAzrayo nAstyeva, tasya kimadhiSThAno'poho vAcya ucyate, avazyaM hi vastunAdhiSThAnabhUtenApohasya bhavitavyam, tasyAnyApoDhapadArthAvyatirekAt // 1202 // rUpAbhAvAdityAdinA pratividhatte / rUpAbhAvAdabhAvAnAM zabdA jAtyAdivAcakAH / nAzaGkyA eva siddhAste nirbhAsasyaiva sUcakAH // 1203 // vandhyAsutAdInAmabhAvAnAM rUpasya kasyacitsvabhAvasyAbhAvAnna tadviSayAH zabdA jAtyAdivAcakatvenAzaGkaSAH, vastuvRttInAM hi zabdAnAM kiMrUpamamidheyamAhosvitpratibimbakamiti zaGkA syAt, abhAvazca vastuvivekalakSaNa eveti tadvRttInAM zabdAnAM kathamiva vastuviSayatvAzaGkA bhavet / ato nirviSayatvaM sphuTatarameva / tava ( ? ) zabdAnAM pratibimbakamAtrotpAdAdavasIyata evetyasthAnamAzaGkAyAH // 1203 // etadeva darzayati arthetyAdi / arthazUnyAbhijalpotthavAsanAmAtranirmitam / prativimbaM yadAbhAti tacchandaH pratipAdyate // 1204 // zabdairiti / vanbhyAsutAdizabdaiH // 1204 //

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264 tttvsnggrhaa| ye punarvastuviSayAH zabdAsteSAM pratibimbakamAtravAcakatvasiddhau prmaannybaahtnmaatretyaadi| tanmAtradyotakAzme sAkSAcchabdAH ssNshyaaH| saGketasavyapekSatvAtkalpitArthAbhidhAnavat // 1205 // ' ye saGketasavyapekSAste'rthazUnyAbhijalpAhitavAsanAmAtranirmitavikalpapratibimbakamAtrAvadyotakAH, yathA vandhyAputrAdizabdAH kalpitArthAbhidhAyinaH, saGketasavyapekSAzca sasaMzayA vivAdAspadIbhUtA ghaTAdayaH zabdA iti svabhAvahetuH // 1205 // evaM svapakSaM prasAdhya parapakSaniSedhAya pramANayannAha-paropagatetyAdi / propgtbhedaadividhaanprtipaadkaaH| na caite dhvanayastasmAttadvadeveti gamyatAm // 1206 // bhedaH-skhalakSaNam , Adizabdena jAtyAdiparigrahaH / tasmAditi / saGketasApekSatvAt / tadvadeveti / kalpitArthAbhidhAnavat // 1206 // dvayorapi hetvoranaikAntikatAM pariharannAha-saGketAsambhava ityAdi / saGketAsambhavo patra bhedAdau sAdhitaH purA / vaiphalyaM ca na taddhatvoH sandigdhavyatirekitA // 1207 // azakyasamayatvAdananyabhAktvAcceti pUrva skhalakSaNAdau saGketAsambhavasya saGketavaiphalyasya ca prasAdhitatvAt / tat-tasmAt / hetvoyona sandigdhavipakSavyatirekiveti // 1207 // nanvityAdinA paraH prathame hetAvanaikAntikatAmudbhAvayati / nanu cApohapakSe'pi kathaM saGketasambhavaH / sAphalyaM ca kathaM tasya na dvayoH sa hi siddhyti||1208|| vaktRzrotrorna hi jJAnaM vedyate tatparasparam / saGkete na ca tadRSTaM vyavahAre samIkSyate // 1209 // yathAhi skhalakSaNAdau saGketAsambhavo vaiphalyaM ca tathA'pohapakSe'pi samAnam , tatazvAkRtasamayatvAttanmAtradyotakatvamapi zabdAnAM na yuktamityanaikAntikatA hetoH / sAphalyaM ca kathamiti / sambhavatIti zeSaH / tasyeti / saGketasya / kathaM punastatra sahetAsambhava ityAha-na dvayoH sa hi sikSyatIti / hizabdo hetau / yasmA

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plikaasmetH| pratibimbAtmako'pohaH saGketaviSayayordvayorvaktazrotroreko na siddhyati / kasmAdityAha -na hi jJAnamityAdi / pratyAtmasaMvedanIyamevAgdirzanAnAM jJAnam / na anyadIyajJAnamaparo'paradarzanaH saMvedayate / jJAnAdavyatiriktazca paramArthataH pratibimbAtmaka*lakSaNApohaH / tatazca vaktRzrotroyorapi kasyacidekasya saGketaviSayasyArthasyAsiddheH kutra saGketaH kriyate gRhyate vA / na hyasiddhe vastuni vaktA saGketaM kartumIzAno'pi zrotA gRhItumatiprasaGgAt / tathAhi-zrotA yatpratipadyate svavijJAnArUDhamarthaprativimbakaM na tadvakA saMvedyate / yacca vakrA saMvedyate na tacchrotrA, svasya svasyaivAvabhAsasya vedanAt AnarthakyaM ca pratipAdayannAha-saGkete na cetyAdi / yatsaGketakAle pratibimbakamanubhUtaM zrotrA vakA vA na tadvyavahArakAle'nubhUyate / tasya kSaNakSayitvena ciraniruddhatvAt / yacca vyavahArakAle'nubhUyate na tatsaGketakAle dRSTam / anyasyaiva tadAnImanubhUyamAnatvAt / nacAnyatra saGketAdanyatra vyavahAro yukto'tiprasaGgAditi // 1208 // 1209 // svasya svasyetyAdinA pratividhatte / khasya khasyAvabhAsasya vedane'pi sa vartate / bAhyArthAdhyavasAye yadvayorapi samo yataH // 1210 // nahi paramArthato jJAnAkAro'pi zabdAnAM vAcyatayA'bhISTo yena tatra saGketAsambhavazvodyate, yataH sarva evAyaM zAbdo vyavahAraH svapratibhAsAnurodhena taimirikadvayadvicandradarzanavaddhAnta iSyate, kevalamarthazUnyAmijalpavAsanAprabodhAcchabdebhyo'rthAvasAyivikalpamAtrotpAdAt / tatpratibimbakaM zabdAnAM vAcyamityabhidhIyate jananAt , natvamidheyatayA / tatra yadyapi svasya svasyaivAvabhAsasya vaktRzrotRbhyAM paramArthataH saMvedanaM, tathApi taimirikadvayasyeva bhrAntibIjasya tulyatvAhayorapi vaktRzrotro yArthAdhyavasAyastulya eva / tathApi vakturayamabhimAno varttate-yamevAhamartha pratipadye tamevAyaM pratipadyata iti / evaM zroturapi yojyam / ekArthAdhyavasAyitvaM kathamanayovaktRzrotroH parasparaM viditamiti cet , yadi nAma paramArthato na viditam, tathApi bhrAntibIjasya tulyatvAdastyeva paramArthataH svapratibhAsAnurodhena taimirikadvayavaddhAnta evAyaM vyavahAra iti niveditametat / tenaikArthAdhyavasAyavazAtsaGketakaraNamupapadyata eva // 1210 //

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316 tasvasahAhaH / atra dRSTAntamAha-timiropahatAkSo hItyAdi / timiropahatAkSo hi yathA prAha zazidvayam / khasamAya tathA sarvA zAbdI vyavahRtirmatA // 1211 // svasamAyeti / AtmatulyAyAparasmai taimirikAyetyarthaH // 1211 // nacApyAnarthakyaM saGketasyeti darzayati-vyApakatvaM ceti / vyApakatvaM ca tasyedamiSTamAdhyavasAyikam / mithyAvabhAsino hyete pratyayAH zabdanirmitAH // 1212 // iti zabdArthaparIkSA / - saGketavyavahArAptakAlavyApakatvaM ca vaktRzrotRbhyAmadhyavasitArthapratibimbakasyAvasAyavazAdeveSTaM, na paramArthataH, vyavahArakAle'pi vaktazrotroH pUrvAparakAladRSTayorarthayoraikyAbhimAnAt / atha paramArthataH kasmAnneSTamityAha-mithyAvabhAsina ityAdi // 1212 // iti shbdaarthpriikssaa| tatra pramANe svarUpaphalagocarasaGkhyAsu pareSAM vipratipattizcaturvidhA / tannirAkaraNena spaSTaM pramANalakSaNamAdarzayituM "spaSTalakSaNasaMyuktapramAdvitayanizcita"mityetatsamarthanA. rthamAha-pratyakSamityAdi / pratyakSamanumAnaM ca ydupaadhiprsiddhye| . parairuktaM na tatsiddhamevaMlakSaNakaM hi tat // 1213 // upAdhiprasiddhaya iti / guNadravyakriyAjAtisamavAyAdhupAdhiprasiddhaye / parairiti / vaizeSikAdimiH / evamiti / vakSyamANam // 1213 // tatra savikalpakamajJAnakhabhAvaM vA cakSurAdikaM pratyakSaM pramANamiti pratyakSasvarUpavipratipattiH, tannirAkaraNena tallakSaNamAha-pratyakSaM kalpanApoDhamabhrAntamiti / pratyakSaM klpnaapoddhmbhraantmbhilaapinii| pratItiH kalpanA tRptihetutvAdhAtmikA na tu // 1214 // tatra jJAnasya kalpanApoDhatvamabhrAntattraM cAnUya pratyakSatvaM vidhIyate, sarvatraiva lastyasya vidhIyamAnatvAt / yathA-yaH kampate so'zvattha iti / lakSyamatra pratyakSam / valakSaNasyaiva prastutatvAt / natu kalpanApoDhAdhAntalakSaNaM prakRtaM, yena tadvidhIyata

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paJjikAsametaH : / 367 1 iti syAt / kalpanApratiSedhAzca jJAnasya sAmarthyalabdhatvAt, avatsA dhenurAnIyatA - miti yathA vatsapratiSedhena godhenoH, ityato jJAnamiti noktam / kA punaratra kalpanA'bhipretA ? yadapoDhaM jJAnaM pratyakSamityAha - abhilApinI pratItiH kalpaneti *atha yasyAM klRptihetutvAdyAtmikAyAM zaGkarasvAmiprabhRtayo vistareNa doSamuktavantaH sApi kiM gRhItavyA uta netyAha-kRtihetutvAdyAtmikA naviti / gRhNata iti zeSaH / tena tadAzrayeNa ye doSAH pareNoktAste tatpakSAnaGgIkArAdeva nAvatarantItyuktaM bhavati / klRptirvyapadezastaddhetutvaM jAtyAdInAmiti boddhavyam, yato jAtyAdivizeSamantareNa na vyapadezo'sti / Adizabdena zabdasaMsargacittaudArikasUkSmatAhetU vitarka - vicArau tathA grAhyagrAhaka kalpanetyevamAdi grahItavyam / abhilApo - vAcakaH zabdaH, sa ca sAmAnyAkAraH, sa vidyate yasyAH pratibhAsataH sA tathoktA // 1214 // kutaH punarIdRzI pratItiH siddhetyAha -- zabdArthetyAdi / 1 zabdArthaghaTanA yogyA vRkSa ityAdirUpataH / yA vAcAmaprayoge'pi sAbhilApeva jAyate // 1215 // vRkSa ityAdirUpato yA vAcAmaprayoge'pIti sambandhaH / yadi vA -- pUrveNa zabdArthaghaTanAyogya vRkSa ityAdirUpata iti sambandhaH / anena pratyakSata eva kalpanAyAH siddhimAdarzayati sarvaprANabhRtAmanusiddhatvAdvikalpasya / / 1215 // tathAhyAbAlamasAvitikarttavyatA hetutayA siddhaiveti darzayati-atItetyAdi / atItabhavanAmArthabhAvanAvAsanAnvayAt / sadyojAto'pi yadyogAditikarttavyatApaTuH // 1216 // atIto bhavaH-atItaM janma, tatra nAmArthabhAvanA - zabdArthAbhyAsaH, tenAhitA yA vAsanA - sAmarthya, tasyA anvayaH - anugamo yato bAlasyApyasti tenAbhilApinI pratItistasyApi bhavatyeva / yasyAH - kalpanAyA yogAt itikartavyatAyAM smitaruditastanapAnapraharSAdilakSaNAyAM, paTuH - caturo bhavati / ato'nayA kA bhUtayA yathoktA kalpanA bAlasyApyanumIyata eva / yathoktam - " itikarttavyatA loke sarvazabdavyapAzrayA / yAM pUrvAhitasaMskAro bAlo'pi pratipadyata" iti / sA punaH sanmUcchitAkSarAkAradhvani viziSTamantarmAtrA viparivarttinamartha bahirivAdarzayantI teSAM samupajAyate, yayA pazcAtsaGketagrahaNakuzalA bhavanti / / 1216 //

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268 tttvsvhH| .. cintetyAdinA bhUyaH pratyakSataH kalpanAsiddhimAha / cintotprekSAdikAle ca vispaSTaM yA pravedyate / anuviddhava sA zabdairapahotuM na zakyate // 1217 // tasyAzcetyAdinA zAbdavyavahArAkhyakAryaliGgato'pi siddhimAha / tasyAzcAdhyavasAyena bhrAntA zabdArthayoH sthitiH| anyAyogAdasattve'syAH sedRzyapi na smbhvet||1218|| yatastAttvikI zabdArthavyavasthA pUrvaniSiddhA, bhrAnteti ca vyavasthApitA / yadi cAsyAH kalpanAyA asattvaM syAttadA sA-zabdArthavyavasthA, IdRzyapi-bhrAntApi, na sambhavet tadabhiprAyavazAttasyAvyavasthAnAt / anyeSAM ca skhalakSaNAdInAM bAhyAnAM vAcyatvenAyogasya pratipAditatvAt // 1218 // nanu cAnye'pi na kevalamabhilApinI pratIti kalpanAM varNayanti, kintu jAtigu. NakriyAdisambandhayogyAmapi / sA kasmAnna gRhyata ityAha-jAtyAdItyAdi / jAtyAdiyojanAyogyAmapyanye kalpanAM viduH / sA jAtyAdarapAstatvAdadRSTezca na saGgatA // 1219 // adRSTezceti / jAtyAderiti sambandhaH / ayaM cAbhyupagamya jAtyAdInparihAra uktaH // 1219 // jAtyAdInAmityAdinA tadevAdRSTatvaM samarthayate / jAtyAdInAmadRSTavAttadyogApratibhAsanAt / kSIrodakAdivaJcArthe ghaTanA ghaTate katham // 1220 // kSIrodakAdivacceti / yathA kSIrodakAdermizrIbhUtasya vivekenApratibhAsanAnna ghaTanA zakyate kartu tadvajjAtyAdInAM sattve'pi vivekanAzrayAdapratibhAsanAna zakyate tadAzrayeNa sahetyarthaH / / 1220 // . yadi tarhi jAtyAdiyojanA kalpanA na yuktaiva, tatkathaM lakSaNakAreNoktaM nAma jAtyAdiyojanA kalpaneti, Aha-heyetyAdi / heyopAdeyaviSayakathanAya dvyoktitH| parAparaprasiddheyaM kalpanA dvividhoditA // 1221 // tatra heyA jAtyAdiyojanA paraprasiddhA kalpanA, upAdeyA svaprasiddhA nAmayojanAkalpanA, iti darzanAya dviprakArA'pi kalpanA nirdiSTA / kathamavagamyata ityAha.

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pazcikAsametaH / 369 dvayotita: : yasmAnnAma ca jAtyAdayazca nAmajAtyAdayasteSAM yojanetyevaM vargadvayamukam, anyathA nAmAdiyojanA yadi vA jAtyAdiyojanetyeva vAcyaM syAt / nacedaM parigaNanam, AdizabdavaiphalyaprasaGgAt || 1221 // , * nanu ca kalpanA jJAnadharmaH, tadvirahapratipAdanameva prakRtaM, pratyakSAdhikArAt, nArthadharmaviraha pratipAdanam / nAmajAtyAdInAM ca yA yojanA tadvadbhiH sA'rthagato dharmaH, na jJAnasya, tatazcAprastutAmidhAyitvaM lakSaNakArasyeti codyamAzaGkayAha - nAmAdiyojanA ceyamiti / nAmAdiyojanA ceyaM svanimittamanantaram / AkSipya varttate yena tena nAprastutAbhighA // / 1222 // " anantaram --avyavahitaM nimittaM yattasyAH kAraNam / tatpunarAviSTAmilApA pratItiH / sA ca vastudvayAnusandhAnAkA rotpattitastathA yojaneti vyapadizyate, naiva tu kazcitkaMcidyojayati, nirvyApAratvAtsarvadharmANAm / tasyAkSepo dvAbhyAM prakArAbhyAm / tAbhyAM yojanA yato bhavati sA tathoktA / gamakatvAdvaiyadhikaraNye'pi ca bahuvrIhiH / kAraNe kAryopacArAdvA / upacArasya ca prayojanaM tadanyakAraNebhyo viziSTakAryakAriNaH svabhAvakhyApanam // 1222 // athavA -- yojyate'nayeti yojanA, nAmajAtyAdInAM yojaneti samAsaM kRtvA' - milApinyeva kalpanA nirdiSTetyadoSa iti darzayati - nAmajAtyAdaya ityAdi / nAmajAtyAdayaH sarve yojyante vA'nayeti sA / tathoktA kalpanA proktA pratItirabhilApinI // 1223 // yadvetyAdinA parihArAntaramAha - yadvA khamatasiddhaiva kevalA kalpanoditA / sarvatra nAmnA yukto'rtha ucyata iti yojanAt // 1224 // yadyevaM kathamayamAcAryIyo vRttiprantho nIyate / tadyathA--yahacchAzabdeSu nAnnA viziSTo'rya ucyate dvittha iti, jAtizabdeSu jAtyA gauriti, guNazabdeSu guNena zukla iti, kriyAzabdeSu kriyayA pAcaka iti, dravyazabdeSu dravyeNa daNDI viSANIti / anena hi pranthena jAtyAdi vizeSaNayuktasyApyarthasyocyamAnatvaM pRthakprakAzitamityata Aha - sarvatretyAdi / sarvatreti / jAtyAdizabdeSvapi / etaduktaM bhavati -- yathA I 47

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370 tattvasaGgrahaH / yahacchAzabdeSu prayujyamAneSu nAnnA viziSTo'rtha ucyate, evaM jAtyAdizabdeSu gaurityAdiSu nAnA viziSTo'rtha ucyate ityetat sarvatra prandhe yojanIyamiti / / 1224 // kathaM tarhi jAtyA guNena kriyayA dravyeNa vetyetadaparaM tRtIyAntaM yojanIyamityAha svityAdi / taistu karaNavibhaktyA sAphalyamanubhUyate / nAmno jAtyAdibhiH seyamityartho'dhyavatiSThate / / 1225 // jAtyA karaNabhUtayA nAmnA viziSTo'rtha ucyate gauriti, tathA guNAdimi:, ityevaM tairjAtyAdibhiH karaNavibhaktyA sambandhAtsAphalyamanubhUyate / yadyevaM, nAmajAtyAdiyojanetyatra sUtre kathaM sambandhaH kArya ityAha -- nAmno jAtyAdibhiriti yojaneti zeSaH / seyamiti / anena samAsArthalabhyAM kalpanAmeva nirdizati / jAtyAdimiryojanA jAtyAdiyojanA, nAmno jAtyAdiyojanA seyaM nAmajAtyAdiyojanetyayaM samAsArtho'dhyavatiSThata iti yAvat / / 1225 // yadyevaM yadRcchAzabdeSu jAtyAdInAM pravRttinimittAnAmabhAvAdavyApinI vyavasthA bhavedityAzaGkayAha--yadRcchAzabdavAcyAyA iti / yadRcchAzabdavAcyAyA jAteH sadbhAvato na ca / avyAptirasya mantavyA prasiddhestu pRthakzrutiH // 1226 // etaduktaM bhavati - ye'pyete DitthAdayaH zabdA yadRcchAzabdatvena pratItAste'pi janmanaH prabhRtyAmaraNakSaNAdanuvarttamAnAH pratikSaNabhedaminnamasAdhAraNabhedena vastu gamayitumazaktAH kAlaprakarSamaryAdAvacchinnavastusamavetAM jAtimabhidheyatvenopAdadate / a nyathA hi bAlAdyavasthAbhedaparicchinnavastubhAgaviSayatayA nirUDhAH kathaM vRddhAdyava - sthopahitabhedamapi vastu pratipAdayeyuH / yeSAmapi na kSaNiko dehaH kiM tarhi ? kAlAntarAvasthAyIti darzanam, teSAmapi yathAkAlamapacIyamAnAvayavasambandhAdavayavApacayAdvA'nyadanyaddravyamavasthAbhedeSviti siddham / pariNatidarzane'pi yadavasthAbhedasambaddhaM vastu tacchabdavAcyatayA pratijJAtaM tatazvAvasthAntaraM samAzrayeta tadeva vastu tena zabdena nAmidhIyeta, yathA payasi vinizcitAbhidhAnazaktiH kSIrazabdo na dani pravarttate, tathA zarIre'pi nAvasthAntare pravartteteti jAtiravazyAbhyupagantavyA / athavA mA bhUdvastubhUtA jAtistathA'pi nAvyApinI vyavasthA / tathAhi- -ta eva bhedA avi

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pnyjikaasmetH| vakSitabhedAH sAmAnyamiti sarvatra jAtizabdairupAdIyanta iti yahacchAzabdA jAtizabdebhyaH pRthaglakSaNakAreNa nirdiSTA ityAha-prasiddhestviti / gavAdayo hi zabdA koke jAtizabdatayAM pratItAH, citrAGgadAdayastu saMjJAzabdatveneti pRthagvacanam 1226 . nanvityAdinA parazcodayati / nanvanyApohavAcyatvAjAtizabdastu kevalaH / vivakSAparatatravAdvivakSAzabda eva vA // 1227 // satyamityAdinA pratividhatte / satyaM lokAnuvRtyedamuktaM nyAyavidezam / iyAneva hi zabdo'sminvyavahArapathaM gataH // 1228 // iyAneva hIti / paJcaprakAraH saMjJAjAtiguNakriyAdravyazabdabhedena // 1228 // nanu yadi svamatasiddhaiva kalpanA'bhipretA kimartha tarhi "anye tvarthazUnyaiH zabdaireva viziSTo'rtha ucyate" ityanena granthena pRthaksvamatasiddhA kalpanA pazcAdupavarNitAss. cAryeNetyAha-te tu jAtyAdaya iti / te tu jAtyAdayo neha lokvddhytirekinnH| ityetatpratipattyarthamanye khityAdivarNitam // 1229 // etaduktaM bhavatina sAvaleyAdivyaktivyatiriktA jAtyAdayaH pAramArthikAH santi sAMkRtAsta ityasyArthasya pratipAdanArthamuktamidaM lakSaNakAreNa, natu pRthagaparAM kalpanAM darzayitumiti / anya iti / bauddhAH / arthazUnyairiti / jAtyAdinirapekSa rapohamAtragocaraiH zabdaiH / ityAcAryapranthasyArthaH // 1229 // na kevalamamAmiriyamabhilApinI pratItiH kalpanA'bhyupagatA, parairapyavazyAbhyupagantavyA, anyathA jagadavyavahAryameva syAditi darzayannAha-jAtyAdiyojanAM ye'piiti| jAtyAdiyojanAM ye'pi kalpanAM smupaashritaaH| tairabhyupeyA niyataM pratItirabhilApinI // 1230 // anyathA yojanAbhAvAyuktayoriva bhaavyoH| ... khAtavyeNa paricchedAtkalpanA naiva kalpyate // 1231 // : 12. evaM vA vyavahArya syAtsarva vizvamidaM ttH| jAtyAdirUpasaMsRSTaM vyavahAryamidaM matam // 1232 // / ...

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tantvasaGgrahaH / jAtyAdiyojanA zabda yojanA'vyabhicAriNI / evaM cocyata ityetatphalavajjAyate vacaH / / 1233 // jAtiguNakriyA dravyayojanAyAmapi kalpanAyAM parairabhyupagatAyAM nAmayojanaiva kalpanA / tathAhi -- tatra jAtyAdivyavacchinnaM vastu nAnnaiva viziSTaM gRhyate, anyathA hi svAtacyeNAnekapadArthagrahaNanadyojanAbhAvAtkathaM kalpanA bhavet, tatazca mUkameva jagatsyAt / ataeva ca daNDayuktaM puruSaM pazyannapi na tAvaddaNDIti yojayati yAvanna nAmabhedaM smarati / yata eva zabdayojanayA sarvA yojanAvyAptA, ataeva cAcArthIyaM "jAtyA viziSTo'rtha ucyate gaurityAdiSu yaducyata" iti vacanaM tatsaphalaM bhavet / anyathA binA nAnnA kathamucyata iti syAt / abhidhAnakriyAyAH zabdadharmatvAt / / 1230 / / 1231 / / 1232 / / 1233 // tasmAdityAdinA kalpanAsiddhimupasaMharati / tasmAtsamastasiddhAntasaMsthitAnAM pravAdinAm / avivAdAdayanena sAdhyeyaM kalpanA mayA // / 1234 // lakSaNakArasya kalpanAM siddhirUpAM nirdizato'bhiprAyamAha - etadAgUryeti / etadArya sakalaM nAmajAtyAdivarNanam / matayoH khAnyayorityamupAdAnamihAkarot // 1235 // tebhyo'smAkamiyAneva bheda ityevamanuvan / anye vityAdikaM vAkyamanantaramado jagau // 1236 // heyopAdeyaviSayakathanaM jAtyAdiyojanAM vinA nAmayojanAM vinA bhAvinItyAdi pUrvopavarNitam / nAmajAtyAdivarNanamiti / akaroditi sambandhaH / svAmyayostu matayorupAdAnaM heyopAdeyaviSayakathanAya / / 1235 // / 1236 // nyAyamukhagranthastarhi kathaM neya ityAha - evamityAdi / evaM nyAyamukha grantho vyAkhyAtavyo dizA'nayA / jJAnamityabhisambandhAtpratItistatra coditA / / 1537 // taMtrAyaM nyAyamukhapranthaH -- " yat jJAnamartharUpAdau vizeSaNAmighAyakAbhedopacAreNAvikarUpakaM tadakSamakSaM prati varttata iti pratyakSam " vizeSaNaM jAtyAdi, abhidhAyakaM nAma, tayorabhedopacAro jAtyAdimadbhiH saMjJinA ca / abhedopacAragrahaNamupalakSaNam 372

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pvikaasmetH| 303 yatrApi bhedena grahaNamasya gotvamasyedaM nAmeti, tatrApi kalpaneSyata eva / nanu cAnupratItiH kalpaneti noktaM, tatkathaM yathoktakalpanA labhyata ityAha-jJAnamityabhisambandhAditi / etaduktaM bhavati-kalpanAvaiparIyena jJAnameva pratyakSatvena darzayatA jJAnadharmatvaM kalpanAyA darzitam / tathAcAyamartho bhavati-yajjJAnaM nAmAyane. dopacAreNAvikalpakaM tatpratyakSaM, yattu jJAna tathA vikalpakaM tatkalpanAtmakatvAnna pratyakSamiti sAmarthyAdamilApinI pratItiH kalpaneti pratyakSavaiparItyena sidhyati evaM parAparamatamaho darzita iti // 1237 // yahA khamatopavarNanameva kevalamAcAryeNa kRtamityAdarzayati-yavetyAdi / yadvA vizeSaNaM bhedo yenaanyaapohkchutiH| jAtyAdInAM vyavacchedamanena ca karotyayam // 1238 // bhedo vizeSaNaM vyAvRttirityarthaH / tasyAmidhAyakaM, na jAtyAdInAM, tasyAbhedopacAra iti viprahaH // 1238 // nanu ca yadi pratItiramilApinI kalpanA, sA dharmiNI, naca dharmyantare dharmyantarasya prasaGgo yena taniSedhastaddharmatayA kriyata ityasambandhAmidhAnam / tathA yadi pratyakSaM kalpanApoDham , katvaM (thaM ?) tatpratyakSazabdenocyata iti, anabhidheyArthaH kila kalpanApoDhArtha iti manvAnAH pare bhargabhAradvAjaprabhRtayazcodayanti / etacca sarva parihRtameveti yojayabAha-evaM pratItirUpA cetyAdi / evaM pratItarUpA ca yadevaM kalpanA mtaa| tAdAtmyapratiSedhaca pratyakSasyopavaNyate // 1239 // tadA'dhyakSAdizabdena vAcyatve'pi na bAdhyate / kalpanAviraho'dhyakSe na hi sA zabdavAcyatA // 1240 // anyathA rUpagandhAdeH savikalpakatA bhavet / ato nAspadamevedaM yadAhuH kudhiyaH pare // 1241 // yadi pratyakSazabdena prtykssmbhidhiiyte| kathaM tatkalpanApoTamayuktaM gamyate katham // 1242 // tAdAtmyapratiSedha iti / yatraiSA kalpanA nAsti tatpratyakSamityanena pranyena lakSaNakArastAdAtmyapratiSedhaM karoti / evaMbhUtaM kalpanAtmakaM yajAnaM na bhvtiiy|

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sasvasaGgrahaH / natvAdheyaniSedhamiti prathamaM tAvadacodyam / dvitIyamapyacodyameva, yato nAnamidhe. yArthaH kalpanApoDhArthoM varNitaH / kiM tarhi ? avikalpakArthaH / avikalpakamapi jJAna yadyapyabhidhIyate zabdenAdhyavasAyAnurodhAt / tathApi rUpAdivanna vikalpakatAM yAsyatIti yatkiMcidetat / / 1239 // 1240 // 1241 // 1242 // sAdetat-bhavatvevaM yathopavarNitA kalpanA / kalpanApoDhaM tu kathaM siddhamityAha -prtykssmityaadi| pratyakSaMkalpanApoDaM vedyate'tiparisphuTam / anyatrAsaktamanasA'pyakSairnIlAdivedanAt // 1243 // anena svasaMvittyA pratyakSataH kalpanAvirahaH siddha ityAdarzayati // 1243 // syAdetadasAveva viSayAntaraNyAsakto vikalpaH purassthaM nIlAdi pratipadyata ityAha nAsAvevetyAdi / nAsAveva vikalpo hi tamartha pratipadyate / , atItAdyabhidhAtyAgAttannAmaghaTanAptitaH // .1244 // yadi hi sa eva vikalpastamartha pratipadyeta tadA'tItAdyamidhAnatyAgena tasyaiva nIlAdernAma yojayet / ekatrAbhilApadvayasaMsargApratIteratItAdyabhidhAtyAgAdityukam / tasyAmimukhIbhUtasya nAma, tannAma, tasya ghaTanA-yojanA, tasyA AptiHprAptiH / prasaGga iti yAvat // 1244 // syAnmatam-anya eva tarhi vikalpastadA tamartha pratipadyata ityevaM kasmAnna vijJA. yata ityAha-tadA tannAmetyAdi / tadA tannAmasaMsargI vikalpo'styaparo na c| / dRzyasyApatisaMvitteraniSTazca dvayoH sakRt // 1245 / / - anena yathAkramaM pratyakSavirodham , abhyupagamavirodhaM ca sadvikalpadvayapratijJA. yAmAha-dvayoriti / vikalpayoriti zeSaH // 1245 // vikalpetyAdinopasaMharati / vikalpakamato jJAnasahabhAvyanubhUyate / tamAdindriyavijJAnamakalpanamidaM sphuTam // 1246 // vikalpasahabhAvitvamasiddhamiti kadAcitparo yAdatastadAzayamAha-krameNe tyaadi| .

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plikaasmetH| krameNavopajAyante vijJAnAnIti cenmatam / ... sakRdrAvAbhimAnastu zIghravRtteralAtavat // 1247 // yadi krameNopajAyante kathaM yugapatpravedyanta ityAha-sakRdbhAvAbhimAnastviti / -alAta ivAlAtavat / yathA'lAte zIghrabhramaNAtsakaJcakrAkArA pratItistadarzanAnAM ghaTanAdevaM jJAnAnAM zIghrotpattitaH sakRdbhAvAbhimAna iti / athavA-alAtazabdena viSayiNi jJAne viSayopacArAttadviSayANi jJAnAnyucyante / puurvvdvtiH|| 1247 // neti pUrvapakSaM prtikssipti| __na tadA'bhimukhIbhUtabhAvanAmAnuSagavAn / vikalpo vidyate dRzya ityevoktaM na00nA // 1248 // evaM manyate-na sakRdbhAvaprasAdhanamatra prakRtam , kiM tarhi ? / dhiyaH kalpanAvirahaH / sa cAnyatra gatacittasyApyabhimukhIbhUtapadArthAnubhavakAle tannAmasaMsargiNo vikalpasyopalabdhilakSaNaprAptasyAnupalabdhyA sidhyatIti nAtra kiMciDUSaNamuktam / tathAhi yadi nAma krameNa jJAne saMvedyate natu vikalpaH saMvedyata iti na prakRtasya vyAghAtaH // 1248 // na cAyaM sakRdbhAvAbhimAno'pi bhrAnta ityaadrshynnaah-bhraantirityaadi| bhrAntistadabhimAnazca tadvyaktaM ca nirantaram / / . . . . tadeva cArthavijJAnayogapadyamataH sphuTam // 1249 // bhrAntirneti prakRtaM saMbandhanIyam / tadabhimAna iti / tasya-sakRddhAvasyAmimAna iti vigrahaH / bAdhakapramANavazAdvibhrAntivyavasthAnaM, nacAtra bAdhakamasti, yena bhrAntiH syAt / kathaM nAstItyAha-tadvyaktaM ca nirantaramiti / tadityabhimukhI. bhUtArthasaMvedanaM nirantaraviSayAntarAsaktacittasamakAlaM spaSTamanubhUyate / tadeva cedRzamarthavijJAnaM pratyakSamucyata iti kuto bhrAntiH // 1249 // na kevalaM sakRdbhAvasya bhrAntatvavyavasthA prati na kiMcitsAdhakamasti, pratyuta bAdhikamastIti darzayannAha nartakItyAdi / nartakIdRSTyavasthAdAvakhilaM vedyate sakRt / bahubhirvyavadhAne'pibhrAntiHsAcA(zvedA?)zuvRttitaH1250 latAtAlAdibuddhInAmatyarthaM laghuvartanam / sakRdravAbhimAno'taH kimatrApi na vartate // 1251 // .

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tastvasaGgrahaH / zuddhe va mAnase kalpe vyavasIyeta na kramaH / alpA ca sarvabuddhInAmAzuvRttivirAsthiteH / / 1252 // ataH sarvatra viSaye na kramagrahaNaM bhavet / sakRgrahaNabhAsastu bhavecchabdAdibodhavat // 1253 // ekaikA dhIH pazvamirdhImirvyavadhIyamAnA'pi nartakIdarzanAdyavasthAyAmavyavahiteva pratibhAti / tathAhi -- yadaiva narttakImutpazyati tadaiva gItAdizabdaM zRNoti, karpUrAdirasamAsvAdayati, nAsikApuTavinyastakusumAmodaM jighrati, vyajanAnilAdisparza ca spRzati, vastrAbharaNAdidAnAdi ca cintayati / tatazca yadi bahubhirvyavadhAne'pi buddhInAM sakRdbhAva bhrAntirAzUtpattibalAdupajAyate, tadA latA tAla: saro rasa ityevamAdAvekajJAnavyavadhAnAdvarNazrutInAmatyarthaM laghuvarttanamastIti sakRdvarNapratibhAsa: prApnoti / tatazca saro rasa ityAdau zabde zrUyamANe zrutibhedo'rthapratItibhedazca na syAt / kiMca -- buddhervijAtIyacakSurAdivijJAnAvyavahite nAnAvidyArthacintArUpe vi. kalpe samutpadyamAne zIghravRttirastIti na kramavyavasAyaH prApnoti / sarvAsAM ca buddhInAM kSaNikatvena cirAnavasthAnAdAzuvRttirastIti kasyacidarthasya na kramavatI pratItiH syAt / zabdAdibodhavaditi / narttakI prekSAvasthAyAM zabdAdisaMvedanavat / / 1250 // / / 1251 / / 1252 / / 1253 / / yazcAyamalAtavaditi dRSTAntaH sa sAdhyavikala iti darzayannAha alAte'pI tyAdi / BOT - alAte'pi sakRddhAntizcakrAbhAsA pravarttate / na dRzAM pratisandhAnAdvispaSTaM pratibhAsanAt // 1254 // tathAhi pratisandhAnaM smRtyaiva kriyate natu / darzanena vyatItasya viSayasyAnavagrahAt // 1255 // yazcAtyA viSayo nAsau vinaSTatvAtparisphuTa: / tataH parisphuTo nAyaM cakrAbhAsaH prasajyate // 1256 // yato neyaM mAnasI bhrAntiH kramavarttinI darzanAni ghaTayantI samupajAyate, kiM tarhi ?, sakRdekaivendriyajA cakrAkArA bhrAntiH sAmagrIvizeSabalAdutpadyate, vispaSTapratibhAsatvAt / nahi vikalpAnubaddhasya spaSTapratibhAsitvaM yuktam / tathAhi ghaTanA

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pkhikaasmetH| kriyamANA smRtyaiva kriyate, nendriyajJAnena, tasya vastusannidhAnabalabhAvino'tItArthagrahaNAsAmarthyAt / yazcAsyAH smRterviSayo nAsau parisphuTaH, kasmAt ?, vinaSTatvAt / tasmAdaspaSTAbhatvaprasaGgAneyaM mAnasI bhrAntiH / kiM tarhi ?, indriyajA, iti sAdhyavikalo dRSTAntaH // 1254 // 1255 // 1256 // evaM pratyakSato dhiyaH kalpanAvirahaM pratipAdya sAMpratamanumAnataH pratipAdayatiyadi cetyAdi / yadi cApyasya bhAvasya yadrUpasthitikAraNam / na vidyate na tattvena sa vyavasthApyate budhaiH|| 1257 // avidyamAnasAlAdiryathA karko gvaatmnaa| vizeSaNaviziSTArtha grahaNaM na ca vidyate // 1258 // savikalpakabhAvasya sthiterAkSe nibandhanam / vipakSaH zAbaleyAdiranyathA'tiprasajyate // 1259 // nacAprasiddhatA hetorjAtyAdeH prtissedhtH| bhedena cAparicchedAnnacAstyevaM vizeSaNam // 1260 // prayogaH-yasya yadrUpaM vyavasthitau nimittaM nAsti na tattathA prekSAvadbhiryavahartamirvyavasthApyate, tadyathA-avidyamAnagoprajJaptinimittabhUtakakudAdisamudAyaH karko gotvena / nAsti ca pratyakSasya nIlAdyasAdhAraNaviSayabalenotpadyamAnasya savikalpakabhAvavyavasthitau vizeSaNaviziSTArthagrahaNaM nimittamiti kaarnnaanuplbdhiH| vaidharyeNa zAbaleyabAhuleyAdayaH / sarvathA sarvasya vyavasthAnaprasaGgo vyavasthApayituzcAprekSApUrvakAritAprasaGgo bAdhakaM pramANamiti sNkssepaarthH| karka:-zuklo'zvaH / jAtyAderiti / vizeSaNasyeti zeSaH / santu nAma vastubhUtA jAtyAdayastathA'pi nAsiddhateti darzayannAha-bhedena cAparicchedAditi / vizeSyatvenAmimatAdUpAderityadhyAhAryam / yadi nAma bhedenAparicchedo jAtastathApi vizeSaNaM kasmAnna bhavatItyAha-nacAstyevamiti / bhedenAparicchinnam / tasmAdvizeSaNaviziSTArthagrahaNaM na vidyata ityasya heto siddhatA // 1257 // 1258 // 1259 // 1260 // syAdetanmAbhUjjAtyAdikaM vizeSaNaM, zabdakharUpameva tu vizeSaNaM bhaviSyatItyAhanAmApItyAdi /

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tsvshH| nAmApi vAcakaM naiva yacchabdasya skhalakSaNam / khalakSaNasya vAcyatvavAcakave hi dUSite // 1261 // adhyAropitamevAto vAcyavAcakamiSyate / anAropitamartha ca pratyakSa pratipadyate // 1262 // khalakSaNasya sadbhAve sadbhAvAttadabhAvataH / vyavadhAnAdibhAve ca tasyApi vyatirekataH // 1263 // nahi skhalakSaNe saGketaH, nApi zabdaskhalakSaNe, tayorvyavahArakAle'nanvayAt / naca khalakSaNavyatirekeNAnyacchabdasvarUpamasti / nacAsaGketito'rthaH zabdena yojyate'tiprasaGgAt / nApi zabdayojanamantareNa vikalpaH / tasmAdadhyAropita eva vAcyavAcakabhAvo na pAramArthikaH / syAdetadAropitamevArtha tarhi pratyakSaM pratipadyamAnaM savikalpakaM bhaviSyatItyAha-anAropitamityAdi / tadabhAvata iti / tasyApi vyatirekata iti sambandhaH / tasya skhalakSaNasyAbhAvAttasyApi pratyakSasya vyatirekato'bhAvAditi yAvat / kadA skhalakSaNasyAbhAva ityAha-vyavadhAnAdItiM / Adizabdena dezakAlaviprakarSAdiH // 1261 // 1262 // 1263 // azakyasamaya ityAdinA pramANAntaramapyAha azakyasamayo hyAtmA nIlAdInAmananyabhAk / teSAmatazca saMvittirnAbhijalpAnuSaGgiNI // 1264 // nIlAdInAmAtmA-svabhAvaH, azakyasamaya:-azakyasaGketaH / kathamiti prazne kAraNamAha-ananyabhAgiti / ananyabhAk-asAdhAraNaH / vyavahArakAlApratyupasthAyIti yAvat / vyavahArArthatvAtsamayasyeti nAtra shbdsngketH| kiMca-viSayIkate cAyaM samayo bhavati nAviSayIkRte, na tAvadanutpannaM pratyakSaM nIlAdyAtmAnaM viSayIkaroti, utpannaM cAmilApamAdAya yojayet / utpattikAle'milApagrahaNakAle ca kSaNikatvAnna viSayeNApi pratyakSaM viSayIti kena kutra yojanamityato'pyazakyasamayo nIlAdInAmAtmA / teSAmiti / nIlAdInAm / nAbhijalpAnuSaGgiNIti / nAviSTAmilApA / tatra prayogaH-yadyatrAgRhItasamayaM na tattatra savikalpakaM bhavati, tadyathA-vakSurvijJAnaM gandhe, agRhIvasamayaM ca pratyakSaM nIlAdyAtmanIti vyApakavirubopaLambhaH // 1264 //

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plikaasmetH| nanvityAdinA prathame hetau sumaterdigambarasya matenAsiddhatAmAzate / nanu nAmAdikaM mAbhUttasya prAthaM vizeSaNam / tathA'pyasiddhatA heto va vyAvatate ytH|| 1265 // arthAntaravyavacchinnarUpeNAgrahaNaM ydi| arthamAtragraho vA syAdagraho vA ghaTe yathA // 1266 // ghaTAntaravyavacchinnarUpeNAgrahaNaM yadi / ghaTamAtragraho vA syAdagraho vA ghaTasya vai // 1267 // sa hi sAmAnyavizeSAtmakatvenobhayarUpaM sarva vastu varNayati / sAmAnyaM ca dvirUpam / vizeSeNAvacchinnaM yathA gotvAdi, anavacchinnaM yathA sattAvastutvAdi / tatra yadanavacchinnamekarUpaM tadAlocanAmAtrasya nirvikalpakapratyakSasya gocaraH / itaratpunaH savikalpakasyetyeSA tasya prakriyA / kumArilastu-AlocanAjJAnaM nirvikalpakaM vyaktiskhalakSaNaviSayaM varNayati / sAmAnyaviSayaM tu savikalpakaM pratyakSam / tatra sumatiH kumArilAdyamimatAlocanAmAtrapratyakSavicAraNArthamAha / tadvAdIdaM praSTavyaH / kiMtadindriyasya puraHsthitamarthamAtraM svena rUpeNArthAntarA'sambhavinA viziSTaM gRhyate ? neti / yadyasau brUyAnneti / atrocyate-arthAntaravyavacchinnarUpeNAmahaNaM yadi-vivakSitAdAdyadarthAntaraM, tato vyavacchinnaM-tatrAvidyamAnaM vivakSitArthasthaM rUpa-khabhAvaH, tena viziSTasya yadi tasyArthasyAgrahaNamiSyate, tadA tadarthamAtragraho vA syAt-yattadrthamAtramarthAntarAsambhavi-svabhAvarahitaM tasyaiva prahaNaM syAt / atha tadapi na gRhyate, tadA, agraho vA-agrahaNameva syAt / ghaTe yatheti nidarzanamuktaM tacchuokAntareNa vyAcaSTe-ghaTAntaretyAdi / avadhIkRtaghaTAsambhavinA rUpeNa yadi tasya ghaTasyAprahaNaM tadA ghaTamAtragraho vA syAt-kenacidrAjatatAmrAdinA vizeSeNAviziSTasya ghaTamAtrasya grahaNaM syAt / ghaTamAtrasyApi grahaNaM na bhavati tadA kasyacidapyamimatasyApi na grahaNaM syAdityAho vA ghaTasya vai / evamatrApi dArTAntike vizeSAgrahaNe'rthamAtraprahaNaM na prahaNaM vA syAdityekAntaH // 1265 // 1266 // 1267 / / atha pUrvakaH pakSaH, atrAha-grAhyAntaretyAdi / grAyAntaravyavacchinnaM bhAvena grAhi cenmatam / - savikalpakavijJAnaM bhavedakSAdibodhavat // 1268 //

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tttvsnggrhH| yadi paratrAsambhavinA svarUpeNa viziSTArthagrAhIndriyajJAnamabhipretaM tadA savikalpakaM prApnoti, kenacidrUpeNa viziSTArthagrAhitvAt , vRkSoyamityAdibodhavat // 1268 // sthAnmatam-nArthamAtraM nAma kiMcidasti yatsvarUpeNa viziSya gRhyate / kiM tarhi ? yattadviziSTaM rUpaM tava mama vizeSAmimataM tadevAsti gRhyate ceti, ata Aha-vizepo'spaSTasAmAnyo naca kazcana vidyata iti / vizeSo'spRSTasAmAnyo na ca kazcana vidyte| grahaNe cettadaspaSTaM vibhAvatvAnna gRhyate // 1269 // atra mAnaM nAma sAmAnyamucyate, yattatsattetyAkhyAyate, tannirapekSo na kazcivizeSo vidyate, yo gRhyeta tatra / etatsyAt-tvanmatyA yadyapi tadasti sAmAnyaM, prahaNakAle tu tanna spRzyata ityAha-grahaNe cettadasaSTaM vibhAvatvAnna gRhyata iti| grahaNakAle yadi tatsAmAnyaM sattAkhyaM indriyajJAnena na spRzyate, vizeSamAtrameva gRhyate, tadA tadvizeSamAtraM gRhyamANaM bhAvarahitaM sattAkhyasvabhAvavikalaM niHsvabhAvaM prAptamiti nendriyajJAnagrAhyaM syAt , vibhAvatvAt-vigatabhAvatvAt / viyatpuSpava. diti // 1269 // viziSTaviSayo bodhaH kalpanA neti sAhasam / na vizeSaNasambandhAdRte vaiziSTyasambhavaH // 1270 // tasmAdviziSTaviSayo bodho'tha ca kalpanA nAstIti sAhasametadbhavatAM prmaannbaadhitmbhyupgcchtaamityupsNhaarH| atraivopapattimAha-na vizeSaNetyAdi / nahi daNDasambandhamantareNa tadvAnbhavati, tadviziSTo'pi vizeSasambandhamantareNa na yukta iti bhAvaH / tasmAdyadvizeSaNasambandhagrahaNaM tatsavikalpakamiti / prayoga:-vivAdAspadIbhUtaM viziSTaviSayaM jJAnaM savikalpakaM, viziSTaviSayatvAt , paTo'yamityAdimAnavaditi // 1270 // sajAtIyetyAdinA prtividhtte| sjaatiiyvijaatiiyvyaavRttaarthgrhaanmtH| viziSTaviSayo poSo na vizeSaNasaGgateH // 1271 // yadatraM yadi vyatiriktavizeSaNasambandhAt (iti) viziSTaviSayatvAditi hetvA , tadA na siddho hetuH, tathAhi-na bauddhasya vizeSaNaM nAma kiMcidasti / yena tatsa

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pkhikaasmetH| 381 mbandhagrahaNAdviziSTaviSayo bodhaH syAt , kiM tarhi sajAtIyavijAtIyebhyo vyAvRttasvArthamAtrasya prahAt-grahaNAnmato viziSTaviSayo bodhaH // 1271 // / kathaM tarhi viziSTatvamasya vaiziSTyamasyetyAdi vyapadezo vyatirekIvetyAha-bheda yAdi / bhedo vaiziSTyamuktaM hi na vishessnnsnggtiH| bhinnamityapi tadvAcA nAnuvi pratIyate // 1272 // bhedaH sajAtIyavijAtIyebhyo vyAvRttiH / sA ca nAnyA vyAvRttAdbhAvAt , bhAva eva hi bhedAntarapratikSepeNa tanmAtrajijJAsAyAM tthocyte| syAdetat-yadi vijAtIyasajAtIyebhyo minnasya vastuno grahaNaM niyamena tarhi savikalpakaM grahaNaM prApta minnametadityevamAkArapravRttatvAt / anyathA kathaM tadviSayaM syAdyadyanyAkArapravRttaM bhavet, nahanyAkArapravRttaM tadviSayaM yuktamatiprasaGgAdityAzaGkayAha-bhinnamityapi tadityAdi // 1272 // kathaM tarhi minnamityabhidhIyata ityAha-svabhAvAparetyAdi / svabhAvAparaniHzeSapadArthavyatirekiNi / gRhIte sati tasiMstu vikalpo jAyate tathA // 1273 // svabhAvAdapare ye niHzeSAH padArthAstebhyo vyatirekiNi vyAvRtte gRhIte satyasAdhAraNanIlAdyAkArapratibhAsanAtpazcAdbhedAdhyavasAyI zabdAkArAnusmRto minnamityamilapannutpadyate vikalpaH / nacedastvamilApasvabhAvaM tatsaMsRSTAtmatattvaM vA, yena bhinnamityaminnamiti nAnA saMyojyagrahaNe sati gRhItaM syAt / tasmAdasiddha eva hetuH1273 atha vyAvRttivazAdviziSTa iti kRtvA viziSTaviSayatvAditi hetvarthaH, nArthAntaravizeSaNasambandhAt / tadA'pi svato naikAntiko heturiti drshynnaah-vishessnnesaadi| vizeSaNAnavacchinnaM paraiH saamaanymissyte| nirvikalpakavijJAnagrAhyaM tatrApyataH samam // 1274 // dvirUpaM hi sAmAnyaM vizeSaNAvacchinnarUpamanavacchinnarUpaM ca / tatra yadanavacchimarUpaM tanirvikalpakavijJAnaprAgamiSTam / tatrApi-sAmAnye / ata etadvikalpakavijJAnaprAzatvaM tulyam // 1274 //

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tttvsnggrhH| kathamityAha-vizeSAddhItyAdi / vizeSAddhi viziSTaM ttsaamaanymvgmyte| tadrAhakamataH prAptaM vijJAnaM savikalpakam // 1275 // yaddhyasmAdvizeSAdviziSTaM-vyAvRttaM, tatsAmAnyaM pratIyate / anyathA sAga mAnyameva na syAttato yadi na vyAvarteta / tatazcAsyApi sAmAnyasya vizeSAvyAtasya grAhaka vijJAnaM savikalpakaM prApnoti, viziSTaviSayatvAt / na ca bhavati tvanmatena / tasmAtsvato'naikAnta iti // 1275 // __ atra kila tenaiva sumatinA svayamAzaGkaya sAmAnyena hetoranaikAntikatvaM parihRtaM tadevAdarzayati-nirvizeSamityAdi / nirvizeSaM gRhItazcedbhedaH sAmAnyamucyate / tato vizeSAtsAmAnyaviziSTatvaM na yujyate // 1276 // nahi sAmAnyaM kiMcidasti vizeSebhyo vyatiriktavarUpaM, yatsvarUpeNa viziSTaM gRhyamANaM savikalpakavijJAnagocaraH syAt , kintu nirvizeSaM gRhItA bhedA eva sAmAnyamityucyante / pratiniyatasvarUpanirapekSAH pratIyamAnAH sAmAnyazabdAmidheyA iti yAvat / tatazca kutastasmAdvizeSAtsAmAnyasya viziSTatvam , yena tadrAhakasya savikalpanA bhavet // 1276 // kathaM tarhi sAmAnyavizeSayorasaGkIrNA vyavasthetyAha-vaiSamyetyAdi / vaiSamyasamabhAvena jJAyamAnA ime kila / prakalpayanti sAmAnyavizeSasthitimAtmani // 1277 // eta eva hi bhedAH samaviSamatayA saMprajJAyamAnA yathAkramaM sAmAnyavizeSAmighAnAmidheyatAmanubhUya sAmAnyavizeSavyavahArayorviSayabhedaM prakalpayanti // 1277 // vaiSamyasamabhAvo'yamityAdinA pratividhatte / vaiSamyasamabhAvo'yaM pravibhakto ydiissyte| sAmAnyasya viziSTatvaM tadavasthaM vizeSataH // 1278 // athAvibhakta evAyamasaGkIrNA sthitiH katham / anyonyAparihAreNa sthitergatyantaraM naca // 1279 // pravibhaka iti / amizraH / anyadeva sAmAnyamanya evaM vizeSa iti yAvat /

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paJjikAsametaH / 383 I sAmAnyasya vizeSato viziSTatvamityupalakSaNam / tathA vizeSasyApi sAmAnyato viziSTatvameva / dvayorapi parasparasvabhAvavivekena pravibhaktatvAt / asaGkIrNA sthitiriti / amizrIbhUtA / yathoktaM tenaiva sumatinA " sattAdisAmAnyasvabhAvAnuzraddha eva vizeSaH sAkSAtkriyate nAnyathA, tato vizaSTaviSayatvameva vizeSyasya yuktaM rUpam, sAmAnyaM punarazeSavizeSanirapekSaM sAkSAtkartuM zakyata ityaviruddhamasyAvikalpaviSayatva"miti / iyamasaGkIrNA sthitirna syAt / na pravibhakto nApravibhakta iSyata iti cedAha - anyonyetyAdi / anyonyAparihArasthitilakSaNAnAmekasvabhAvaniSedhasyAparavidhinAntarIyakatvAnna rAzyantaramasti / / 1278 / / 1279 // - api ca nirvizeSaM gRhItA bhedA iti parasparavyAhatamiti darzayannAha - vizeSAtmAtirekeNetyAdi / ' vizeSAtmAtirekeNa nAparaM bhedalakSaNam / tadrUpAsparzane teSu grahaNaM kathamucyate // 1280 // tadrUpasparzane cApi bhedAntaravibhedinaH / gRhItA iti vijJAnaM prAptameSu vikalpakam // 1281 // bhedebhyo hi nAnyo vizeSaH, tasya ca vizeSasya sAmAnyagrAhiNA jJAnenAsaMsparze kathaM bhedAstena gRhItA bhaveyuH, agRhItasvabhAvAvyatirekAntepyagRhItA eveti bhAvaH / atha gRhItA iti matam, tadA tadrUpasaMsparzane - bhedarUpa saMsparzane grahaNe, gRhItAvyatirekAdgRhItasvabhAvavadvizeSo'pi gRhIta eveti eSu bhedeSu yatsAmAnyaviSayatvenAbhimataM jJAnaM tadvikalpakaM prAptam / / 1280 / / 1281 / / " kiM ca -- mAbhUnnAma sAmAnyasya vizeSAvyatirekAttato viziSTatvaM, tathApi zazaviSANAdernirUpAkhyAttasya viziSTatvamastyeveti vikalpajJAnagrAhyaM syAt, naca bhavati, tasmAdanaikAntikatvameveti darzayannAha - nirupAkhyAccetyAdi / nirupAkhyAca sAmAnyaM vizeSaM saMpratIyate / ato vikalpaka jJAnagrAhyaM tadapi te bhavet // 1282 // nAsatastadviziSTaM cetkimidAnIM tadAtmakam / no cettathApi vaiziSTyaM tasmAdasya na kiM matam // 1283 // smAdetat -- sAmAnyasyAbhAvato na vizeSaH saMbhavati, nApi sAdRzyam / tathAhi

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244 tttvsnggh| yanna kiMcitso'bhAvaH kalpyate, taba tAdRzaM sAmAnyato naiva viziSTaM nApi samaM, bhAvatvaprasaGgAt / tathAhi-yadi tacchUnyaM sAmAnyato viziSTaM syAttadapi vastveva syAt / nAvastuno vizeSAkhyakhabhAvaH sambhavati, na ca vizeSAkhyaM svabhAvamantareNa viziSTaM zakyaM vaktum / nApi samaM vastutvaprasaGgAt / nahyavastunaH kenacitsamAna rUpaM bhavati, naca samAnarUpamantareNa samaM yuktamatiprasaGgAt / tasmAtsAmAnyasya zUnyamavadhiM kRtvA na samatvaM viziSTatvaM vA yuktam / tathAhi-yo yamavadhiM kRtvA samo viziSTo vA bhavati tena so'pyavadhiH samo viSamazca dRshyte| yadi hi so'vadhistena samo viSamo vA na dRzyeta, itaropyavadhimAnsamo viSamo vA na dRzyeta // 1282 // 1283 // kiMca nAbhAvo nAma kazcidbhAvavyatirikto'sti bhAva eva tu bhAvAntaraM na bhavatI. tyabhAva AlyAyate, tatkuto'sya vaizidhyamityetatsarva sumatinoktamAgUryAha-atadA. tmakamevedamityAdi / atadAtmakamevedaM vaiziSTyaM vastuno'pi hiN| nAsadrUpaM ca sAmAnyaM tadviziSTaM na te katham // 1284 // tasmAtkhalakSaNe jJAnaM ytkiNcitsNprvrtte| vAkpathAtItaviSayaM sarva tanirvikalpakam // 1285 // vastuno'pi hi sakAzAdyavastuno viziSTatvaM tatkhalu nAnyat kiMcit / kiM tarhi tattvaniSedhaH, atadAtmatvameva, lakSaNabheda iti yAvat / taJcAsato'pi zazaviSANAdeH sakAzAtsAmAnyasya tulyameva / tathAhi-asacchazaviSANAdi sarvArthakriyAvirahalakSaNaM, sAmAnyaM tu na tatheSTamiti vispaSTamasya tato vaiziSTyam / tatazcAsato'pi sakAzAdvaiziSTyaM syAnaca vastutvaprasaGgo'sata iti yatkiMcidetat / yaduktaM-nAbhAvo sAmAnya evetyAdi, tatra tena svabhASitasyaivArtho na vivecitH| tathAhi bhAva eva tu bhAvAntaraM na bhavatItyukte bhAvAntarAttasya vizeSa ukto bhavati, tato vyAvRttisa-. vIrtanAt / tadetaddhyAndhyavijRmbhitamityalaM prsnggen| tasmAdityAdinA pramANaphalopasaMhAraH // 1284 // 1285 // asti hyAlocanAjJAnamityAdinA kaumArilamatopadarzanena yasya yadUpanyavasthitau nimicaM nAstItyAdI prayoge hetoH pkssaikdeshaasiddhtvmaashngkte|

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paMcAsametaH / asti jhAlocanAjJAnamAcaM cenirvikalpam / bAlamUkAdivijJAnasadRzaM zuddhavastujam // 1286 // ma vizeSo na sAmAnyaM tadAnImanubhUyate / tayorAdhArabhUtA tu vyaktirevAvasIyate // 1287 // tataH paraM punarvastu dharmairjAtyAdibhiryayA / buddhyA'vasIyate sApi pratyakSatvena saMmatA // 1288 // tathAhi sarva pratyakSaM pakSIkRtaM, tatra ca sarvatra pratyakSAkhye dharmiNi savikalpakavyavasthitau nAsti ca vizeSaNaviziSTArthagrahaNaM nimittamityasya hetorasiddhiH, mAlocanAjJAnavyatirekeNAnyatra pratyakSe sAmAnyAdivizeSaNaviziSTArthagrahaNasya vidyamAnatvAt / athAlocanAjJAnameva pakSIkRtya heturabhidhIyate tadA siddhasAdhyateti manyate paraH / bAlamUkAdivijJAnasadRzamiti / bAlavijJAnasadRzaM mUkAdivijJAnasahazam | Adizabdena saMmUrchitaparigrahaH / abhilApavizeSarahitatvamAtreNa sAmyam / zuddhatvaM punarvastunaH sAmAnyadvaya viviktatvAt / tadeva dvitIyena zlokena spaSTayatina vizeSa ityAdi / vizeSa iti / avAntarasAmAnyaM gotvAdi / sAmAnyamiti / mahAsAmAnyaM vastutvAdi / tayorAdhArabhUteti / anena zuddhaM vastu darzitam / tataH paramityAdinA tAmeva pakSaikadezAsiddhatAM hetorabhivyanakti - tataH paramiti / zuddhavastugrahaNottarakAlaM yayA buddhyA vastu vyavasIyate jAtyAdibhirvizeSaNaiH sApi pratyakSatvena saMmateti yojyam / jAtyAdibhirityanena vizeSaNaviziSTArthagrahaNaM darzayati / anena cAnadhigatArthAdhigantRtvaM hetozvAsiddhatoktA bhavati / / 1286 // 1287 // // 1288 // > 185 punaH punarvikalpe'pi yAvAnadhigamo bhavet / tatsambandhAnusAreNa sarva pratyakSamiSyate // 1289 // 1 I punaH punariti / tRtIyAdau kSaNe / yAvAniti / anadhigatArthAdhiganteti zeSaH / tatsambandhAnusAreNeti / tasyAkSasya sambandhAnusAreNa // 1289 // 49 syAdetat-yadi prathamato'kSavyApArakAle sakalajAtyAdidharmasamanvitaM vastu na bhAsate, tasarputtarakAlamapi na bhAsetAvizeSAdityAha na hi praviSTamAtrApyAmi tyAdi /

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tattvasaGgrahaH / na hi praviSTamAtrANAmuSNAdgarbhagRhAdiSu / arthA na pratibhAntIti gamyante nendriyaiH punaH // 1290 // uSNAditi / prabhAsvarAt / praviSTamAtrANAmiti yojyam / gamyate nendriyairiti / api tu gamyanta eveti kAkA darzayati // 1290 // 186 evaM dRSTAntaM prasAdhya dASTantike upasaMharannAha -- yathetyAdi / yathA tvAbhAsamAtreNa pUrva jJAtvA kharUpataH / pazcAttatra vibuddhyante tathA jAtyAdidharmataH // 1291 // yathA garbhagRhe AbhAsamAtraM gRhItvA pazcAdvizeSato nIlamityAdinA jAnAti, evaM svarUpataH pUrva jJAtvA pazcAjjAtyAdidharmataH prtykssvaanbhvissytiitydossH|| 1291 // evaM tarhi yadyAlocanAjJAnAdUrdhvaM punaH punaryAvAnadhigamastasya prAmANyaM tadAsslocanAjJAnena yadi kazcidAlocya pazcAdakSiNI nimIlya jAtyAdidharmato vikalpa - yati, tadA'syApUrvAdhigamostIti tasyApi pratyakSatA syAdityAha - yadi tvityAdi / yadi tvAlocya saMmIlya netre kacidvikalpayet / na syAtpratyakSatA tasya sambandhAnanusArataH // 1292 // Alocyeti / AlocanAjJAne jJAtvA / netre iti / saMmIlyeti sambandhaH / sambandhAnanusArata iti / akSasambandhadvAreNAnutpatteH / yathoktaM tenaiva kumArilena - " evaM samAne'pi vikalpamAtre yatrAkSasambandhaphalAnusAraH / pratyakSatA tasya, tathA ca loke vinApyado lakSaNataH prasiddha" miti / / 1292 // 1 tadityAdinA pratividhatte / tadyuktaM yadi jJAnaM tatpravRttaM khalakSaNe / anAviSTAbhilApaM tajjAtyAdigrahaNe'pi hi // 1293 // tathA (cA) vAcyamevedaM sAghitaM prAka khalakSaNam / tasminvRttaM ca vijJAnaM niyataM nirvikalpakam // 1294 // jAtyAdigrahaNe'pItyapizabdo'bhyupagame / ekadA tAvabyAtyAdInAM nirastatvAna santyeva va iti kutastadgrahaNe prAmANyam, santu nAma, tathApi tadgrahaNe AlocanAjJAnavaduttarakAlabhAvinAM jJAnAnAM svalakSaNaviSayatvAdavikalpataiva, jAtyAdInAM svalakSaNAdavyatirekasyAbhyupagatatvAditi bhAvaH / prayogaH - yatsvalakSaNatrAhi tadubika

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pvikaasmetH| spakaM, yathA''locanAjJAnam, skhalakSaNaprAhi cocarapratyakSatvenAmimataM jJAnamiti skhamAvahetuH / prasaGgasAdhanaM cedaM, nacAnakAntikatA hetoH, yato'vAcyamevedaM khalakSaNamiti prAganyApohe prasAdhitam / nApi viruddhatA sapakSe bhAvAt // 1293 // DII 1294 // syAdevat-jAtimAtraviSayatvAdasiddho heturityAha-jAtimAtretyAdi / jAtimAtragrahe tu syAdekAntena vibhinnatA / vizeSaNasya naitaca parairiSTaM yathoditam // 1295 // ekAntena vibhinnatA vizeSaNasyeti / vizeSyAditi zeSaH / naitacca parairiSTamiti / ekAntena vizeSaNavizeSyayorviminnatvam / kathaM neSTamityAha-yathoditamiti / tenaiveti zeSaH // 1295 // kiM tdityaah-ydiityaadi| yadi okAntato bhinnaM vizeSyAtsyAdvizeSaNam / khAnurUpAM tadA buddhiM vizeSye janayetkatham // 1296 // paryAyeNa bhedasyApyabhyupagatatvAdekAntata ityAha / tathAhi-minnAminasvabhAvA jAtyAdayastaspeSTA naikAntato minnA nApyaminnAH / tathAcAha-"buddhibhedAnna caikatvaM rUpAdInAM prasajyate / ekAnekatvamiSThaM vA sattArUpAdibhedata" iti / punazcoktam"sthitaM naiva hi jAtyAdeH paratvaM vyaktito hi na" iti / paratvamiti / anyatvam / svAnurUpAmiti / vizeSaNasvarUpoparaktAm / yato vizeSaNoparaktaM vizeSyaM prAhayadvizeSaNamucyate, anyathA vizeSaNa(tva)syAnupapannatvAditi bhaavH| yathoktam-"svabukhA yena rajyeta vizeSyaM tadvizeSaNam" iti // 1296 // . . . athApi syAt-khasAmAnyalakSaNaviSayatvenobhayaviSayatvAtkevalakhalakSaNamAtravipayatvamasiddhamevottareSAM jJAnAnAmityAha-svasAmAnyAtmanorityAdi / khasAmAnyAtmanoyuktaM jJAnaM caikaM na vedakam / .. . savikalpAnyathAbhAve prAktanAparavinna hi // 1297 // khalakSaNasAmAnyalakSaNayokaM jJAnaM vedakaM yuktam / tathAhi-tadekaM jJAnaM savikalpakaM vA syAdavikalpakaM vA, tatra savikalpakabhAve-savikalpakatve sati, prAkanasya-pUrvokasya skhalakSaNasya, vit-vedanaM, na prApnoti / anyathAbhAva iti / nirvikalpakapakSe / aparasyeti / sAmAnyAtmanaH, vit-vittirna smAt // 1297 //

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evaM sAkkhalakSaNaviSayatva itareSAM jJAnAnAmavikalpatA prApnotIti sApitam / idAnI bhavatu nAma savikalpatvaM tathApi gRhItavAhitvAna teSAM prAmANyaM yuktamiti pravisaralAha-ekAntenetyAdi / ekAntenAnyatAbhAvAjAtyAyAyena cedgtm| / vijJAtAryAdhigantRtvAtmAjJAnasamaM param // 1298 // tathAhi jAtyAdevyatito naivAnyatvamekAnteneSTam / yathoktam-"sthitaM naiva hi jAtyAdeH paratvaM vyaktito hi na" iti / tatazcAdyenaivAlocanAjJAnena jAtyAdi hIpamiti smArcajJAnavadadhigatArthAdhigantRtvAtparaM jAtyAdidharmanizcayajJAnamapramANameva yusamiti / prayogaH-yagRhItagrAhi sAnaM na tatpramANaM, yathA smRtiH, gRhItapAhI ca pratyakSapRSThabhAvI vikalpa iti vyApakaviruddhopalabdhiH // 1298 // tadatra yadi samAropaviSayavyavacchedena gRhItamiti hetvarthastadA hetorasiddhatA, atha yathAkathaMcidgRhItatvAditi hetvarthastadA'numAnenAnekAnta iti darzayatrAhasaMmugdhetyAdi / saMmugdhAnekasAmAnyarUpeNAdhigame sati / naiva nizcitaM vastu nizcayastUttarottaraH // 1299 // . smaaropvyvcchedvissytvaadythaa'numaa| samAropavyavacchedaviSayo nizcayastathA // 1300 // tavAhi-prathamaM saMmugdharUpeNAlocanAjJAnenAdhigataM, nahi nizcitarUpeNa, uttarovastu nidhayA pramANaM, samAropavyavacchedaviSayatvAdanumAnavat / yathA pratyakSeNa gRhIte zabdAdo dharmiNi kRtakatvAdinA'nityatvanizcayo bhavanpramANaM bhavati, tathA samAropavyavaccheda viSayo nizcayo bhaviSyati / tathAhi bhavatAmatrAvivAdA-samAropavyavacchedaviSayo nizcaya iti / yathoktam nizcayAropamanasovAvyavAcakabhAvataH / samAropaviveke'sya pravRttiriti gamyate" // iti // 1299 // 1300 // netyAvinA prtividhte| na samAropavicchedaviSayatvena maantaa| anumAyA pramANavaprasaGgena smRterapi // 1301 // pratyakSAnantarodbhUtasamAropaNavAraNAt / iSTaM tu laiGgika jJAna pramANaM na tadasti te // 1306 //

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pssikaasmetH| gauzulavalatItyAdI pratyakSAnantaraM na hi| . samAropo'tra vijJAne vedyate yaniSidhyate // 1303 // . pravRttasamAropavyavacchedenAnumAnasya prAmANyaM, na tu punaH samAropaviSayavyava. chedamAtreNa, smRterapi prAmANyaprasaGgAt , naca tatpratyakSasamanantarabhAvino gauH zuklaalatItyAdevikalpasa pravRttasamAropanivAraNamasti, antarA samAropasyAnutpannatvAt / kathamanutpannatvamiti cedAha-gaurityAdi / nahi vikalpo'saMvidita utpadyata ityupalabdhilakSaNaprAptasyAnupalabdhyA siddhamanutpannatvaM samAropasya // 1301 // 1302 // // 1303 // evaM tAvadetatsarva jAtyAdikamabhyugamyoktam , idAnIM jAtyAdayaH paramArthato na sanyeva kutastadviSayatayA pratyakSasya savikalpatA bhaviSyatIti drshynnaah-tttvetyaadi| tattvAnyatvobhayAtmAnaH santi jAtyAdayo na ca / yadvikalpakavijJAnaM pratyakSatvaM prayAsyati // 1304 // anvayAsatvato bhedA denApratibhAsanAt / anyonyaparihAreNa sthitezcAnyatvatattvayoH // 1305 // vyaktibhyo hi jAtyAdayaH kadAcidavyatiriktA vyatirikA vA vyatirikAvyatirikatvenobhayAtmAno vA / na tAvadAdyaH pakSa:-anvayAsatvata: anvayAmAvAt / anekavastvanugataM hi rUpaM sAmAnyamucyate, na caivaM vyaktayaH parasparamanvAnizanti, yena tA eva sAmAnyaM bhaveyuH / anvAveze vA vizvamekameva rUpaM jAtamiti sAmAnyasyaivAbhAvaprasaGgaH, anekAdhAratvAttasya / nApi dvitIyaH pakSaH-bhedAnedenApratimAsanAt-bhedAditi / vyaktaH / nacApratibhAsamAnaM pratyakSIbhavati / yatho. kam-dhyaktayo nAnuyantyanyadanuyAyi na bhAsate / jJAnAdvyatiriktaM ca kathamarthAntaraM brajet // iti / nApi tRtIyaH pakSaH-anyonyaparihAreNa sthiteranyatvatatvayoH pkssyoH| yauhi parasparaparihAreNa sthitalakSaNau tayorya ekaH pratiSedhaH so'paravidhinAntarIyakaH / parasparaparihAreNa vA'nyatvatattve vyavasthite, anyatarasvabhAvavyavacchedanAnyatarasma paricchedAt / tasmAnAsti tRtIyarAzisambandhaH // 1304 // // 1305 // nanu ca yayavikalpaM pratyakSaM kathaM tena vyavahAraH, tathAhi-idaM sukhasAdhanamidaM

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330 duHkhoti yadi nizcinoti tadA tayoH prAptiparihArAya pravartate / kiMdha-anumAnAnumevavyavahArAbhAvazca prApnoti / tathAhi anumAnakAle'vazyaM dharmI dharmo vA pramANAntareNa nizcito gRhItavyaH / sa ca na pratyakSeNAnizcayAtmakena nizcito gRhItuM zakyate / nApyanumAnena, anavasthAdoSAt / nacAnyatpramANAntaramastIti sarvaka, jyavahArocchedaH prApnoti / tasmAdanumAnAdivyavahArapravRttito liGgAdanumAnavAdhiteyamavikalpakapratikSeti yazcodayettaM pratyAha-avikalpamapItyAdi / avikalpamapi jJAnaM viklpotpttishktimt| niHzeSavyavahArAGgaM tadvAreNa bhavatyataH // 1306 // tAreNeti / vikalpadvAreNAvikalpakamapi nizcayahetutvena sakalavyavahArAcaM bhavati / tathAhi-pratyakSaM kalpanApoDhamapi sajAtIyavijAtIyavyAvRttamanalAdikamartha vadAkAranirbhAsotpattitaH paricchindadutpadyate / tacca niyatarUpavyavasthitavastuprAhitvAdvijAtIyavyAvRttavastvAkArAnugatatvAca tatraiva vastuni vidhipratiSedhAvAvirbhAvayati-analo'yaM nAsau kusumastabakAdiH, iti / tayozca vikalpayoH pAramparyeNa vastuni pratibandhAdasaMvAditve'pi na prAmANyamiSTam / dRzyavikalpayorekatvAdhyavasAyena pravRtteranadhigatavasturUpAdhigamAbhAvAt / ataeva vikalpadvayahetutvAttRtIyaprakArAbhAvasUcanAyApi nimittatAM pratipadyate / tathAhi-yadyatra kacitpravRttaM ta(tatpratibhAsitvAcatparicchinatti, tadanyasya tatrAnupalambhAttatastadvyavacchinatti / sarvabhAvAnAM ca dRzyatadanyatvena dvairAzye vyavasthApanAtprakArAntarAbhAvaM ca sUcayati / ya. yevaM-pratyakSeNaiva zabdAdau dharmiNi gRhItatvAdanityatvAdeH tatrAnumAnavikalpaH pravarcamAnaH pramANaM na prApnoti / naiSa doSaH / pratyakSamutpannamapi yatrAMze'vasAyaM janayati sa evAMzo vyavahArayogyo gRhIta ityabhidhIyate, yatra tu bhrAntinimittavazAtsamAropapravRtterna vyavasAyaM janayitumIzaM sa vyavahArAyogyatvAdgRhIto'pyagRhItaprakhya iti vatrAnumAnasya pravRttasamAropavyavacchedAya pravarttamAnasya prAmANyaM bhavati, na punaH pratyakSAnantarabhAvivikalpasya, tasya pravRttasamAropavyavacchedAbhAvAt / kiM punaH kA; raNaM sarvato minne vasturUpe anubhavotpattAvapi tathaiva na smArto nizcayo bhavati / ucyate / kAraNAntarApekSatvAt , na ganubhUta ityeva nizcayo bhavati / tasyAbhyAsArthitvapATavAdikAraNAntarApekSatvAt / yathA janakAdhyApakAvizeSe'pi pitaramAyAntaM yA pitA me Agacchati nopAdhyAya iti nizcinoti // 1306 //

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pssikaasmetH| . atra bhAviviktAdayo vikalpotpAdadvAreNAmi vyavahArAGgatvaM viSaTayanto balA mANayanti tadarzayati-nAvikalpamityAdi / nAvikalpaM vikalpe cecchaktaM(ca zaktaM?) vissybhedtH| + akalpatvAca rUpAdijJAnacakSurAdivat // 1307 // nendriyavijJAnaM savikalpakamanovijJAnakAraNaM minnaviSayatvAdrUpasparzAdijJAnavat , nirvikalpakatvAca, cakSurAdivaditi / viSayabhedata ityatra heto dRSTAnto rUpAvizA. navaditi, akalpatvAdityatra tu cakSurAdivaditi // 1307 // tadatretyAdinA dUSaNamAha tantra na virodho'sti vikalpena shaanyoH| nacApi viSayo bhinnastadarthAdhyavasAyataH // 1308 // ubhayorapi hetvoranaikAntikatA, sAdhyaviparyayeNa saha hetvorvirodhAnupadarzanAt / anayoriti / hetvoH / nacApi viSayo bhinna ityanena satyapi saviSayatve vikalpasya viSayabhedata ityasya hetorasiddhatAmAha // 1308 // paramArthatastu nirviSayo vikalpastadApi sutarAmasiddhateti drshynnaah-vstutstvityaadi| vastutastu nirAlambo vikalpaH sNprvrttte| tasyAsti viSayo naiva yo vibhidyeta kazcana // 1309 // rUpazabdAdItyAdinA rUpAdijJAnavadityasya dRSTAntasya sAdhyavikalatAmAha / ruupshbdaadibuddhiinaamstyevaanyonyhetutaa| tato'prasiddhasAdhyo'yaM dRSTAntaH samudIritaH // 1310 // rUpazabdAvijJAnAnAM parasparasamanantarapratyayabhAvena kAraNatvasya vidyamAnatvAt // 1310 // punarapi viSayabhedata ityasya hetorvipakSe sadbhAvopadarzanenAnaikAntikatAmAhaagnidhUmAdItyAdi / agnidhUmAdibuddhInAM kAryakAraNabhAvataH / vyabhicAro'pi vispaSTametasminnupalabhyate // 1311 // etasmimiti / viSayabhedata ityatra hetau / yathAnyAdiliGgibuDhe--mAdiliGgabudvirviSayabhede'pi kAraNaM tathAtrApi bhaviSyatIti hetoranaikAntikatvam // 1311 //

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evaM kalpanApoDhataM pratyakSama prasAdhyAprAntamahaNe prayojanamAha keshonndduuketyaadi| kezoNDUkAdivijJAnanivRttyarthamidaM kRtam / anAntagrahaNaM taddhi prAntakhAneSyate pramA // 1312 // . abhrAntamatrAvisaMvAditvena draSTavyam, natu yathA'vasthitAlambanAkAratayA / a. nyathA hi yogAcAramatenAlambanAsiddharubhayanayasamAzrayeNeSTasya pratyakSalakSaNasyAbApitA syAt / avisaMvAditvaM cAmimatArthakriyAsamarthArthaprApaNazaktikatvam, natu prApa. Nameva pratibandhAdisambhavAt / yadyevamabhrAntagrahaNamevAstu, ki kalpanApoDhamahaNeneti cet / na / anumAnavikalpasyApi pratyakSatvaprasaGgAt // 1312 // mAnasaM tadapItyeka iti / mAnasaM tadapItyeke naitdindriybhaavtH| bhAvAttadvikRtAvasya vikRteshcoplmbhtH||1313 // sAdimrAntivavedamanaSTe'pyakSaviplave / . nivarteta manobhrAnteH spaSTaM ca pratibhAsanAt // 1314 // na tadarthamabhrAntagrahaNaM yuktaM kartumiti teSAmabhiprAyaH / nanu ca bhavatu nAma mAnasam, tathApyabhrAntagrahaNaM karttavyameva, nabanenendriyajJAnasyaiva pratyakSalakSaNaM kartumArabdham , kiM tarhi ?, mAnasasyApi yogijJAnAdeH, tatra ca svamAntikasyApi nirvikalpakatvamasti spaSTapratibhAsitvAt, natvabhrAntatvamiti tanivRttyarthamabhrAntamahaNaM yuktameva / satyametat / kiMtvindriyabhrAntirapi sambhavatyato'yamayukta eSAM pakSa itIndriyajatvapratipAdanAyAha-naitadityAdi / indriyabhAve sati bhAvAdindriyavikAre copaghAtalakSaNe. vikArasyopahatilakSaNasyopalambhAttadanyendriyabuddhivadindriyajeyaM ke shopkaadibuddhiH| kiMca-yadi manobhrAntiH syAttato manobhrAntereva kAraNAniva tAnivRtte'pyakSaviplave / sarpAdibhrAntivaditi dRSTAntaH / spaSTapratibhAsA ca na prAmotItyayamaparaH prasaGgaH / nahi vikalpAnuviddhasya spaSTArthapratibhAsitA, sAmAnyolekhenaiva tasya pravRtteH / / 1313 // 1314 / / tanAvetyAdinA parakIyaM dUSaNamAzate / ... tAvamAvitA sAkSAdasiddhA vybhicaarinnii| ...... pAramparyeNa sA tasyAM smRtiburI samanvayAt // 1315 //

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pkssikaasmetH| tadvikAravikArikhaM pAramparyodbhaveSvapi / kAryeSu dRzyate loke vyaktaM vegasarAdiSu // 1316 // mAnasyo bhrAntayaH sarvA nivartante vicaartH| ityasminvyabhicAritvaM bhAvasAmAnyabuddhibhiH // 1317 // vastukhalakSaNe naitAH pravartante khabhAvataH / evaM tadvinivRttizcettulyaM candradvayAdiSu // 1318 // na sattAvinivRttizcetsama sAmAnyabuddhiSu / nacezvarAdibhrAntInAM tanmatAbhinivezinAm // 1319 // yuktikoTizrave'pyasti nivRttiH pratyuta khayam / naitA yuktaya ityevaM te vadanti jaDAH punaH // 1320 // atra yadi sAkSAttadbhAvabhAvitvaM hetustadA'nyatarAsiddhatA hetoH, nahi parasya sAkSAdindriyAdutpattirdhAnteH siddhA, tasyA eva sAdhyatvAt / atha sAmAnyena tadbhAvabhAvitvaM hetustadA'naikAntikatA, smRtibuddhau vipakSabhUtAyAmapi tadbhAvamAvitvasya samaMdhayA(pAramparyA ?)dvidyamAnatvAt / yacca tadvikAravikAritvaM tadapi sAkSAdasiddham , pAramparyeNApyupAdIyamAnamanaikAntikameva / yato'zvAyAM gardabhena jAtasya vegasarasya kalalAdyavasthAvyavadhAne'pi gardabharUpAnukAreNa tadvikAritvasya pazcAdarzanAdato nAsmAtsAkSAdutpattiH sidhyati / mAnasI ca bhrAntirvicArAnnivartata ityatrApyanaikAntikatvaM bhAvasAmAnyabuddhimiH / nahi bhavatAM yuktyA sAmAnyAbhAvamavagacchatAmapi bhAveSu ghaTAdiSu bhAva iti vA sAmAnyamiti vA sAmAnyAkAro vikalpo nivarttate / atha manyase-nivartanta eva yuktyA vicArayataH sAmAnyabuddhayaH svalakSaNe naitAH pravarttanta ityanenAkAreNeti / tadaitadapyanuttaram / candradvayAdibuddhayo'pi yuktyA vicArayataH skhalakSaNe naitAH pravartanta ityanenAkAreNa nivartanta eva / naca tAvatA mAnasyo bhavanti / sattA tAsAM na nivarttata iti cettattulyaM saamaanybudvimiH| nahi tAsAmapi svabhAvo nivartate // 1315 // 1316 // 1317 // // 1318 // 1319 // 1320 // tadbhAvabhAvitetyAdinA pratividhatte / tAvamAvitA sAkSAnna siddaa'bhraantcetsaa| vyavaghAnaM na siddhaM hi na hi tadvecate'ntarA // 1321 //

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tttvsvhH| anyArthAsaktacitto'pi dvicandrAdi smiiksste| avicchinnamato nAsti pAramparyasamudbhavaH // 1322 // bhAvasAmAnyabuddhInAM pratisaMhArasambhave / nivRttiH saMbhavatyeva khecchayezamaterapi // 1323 // nAsiddhA, api tu siddhaiva, kasmAt ?, abhrAntenaikacandracetasA vyvdhaanaasiddheH| tasyopalabhyasyAntarAle'nupalabhyamAnatvAt / etadevAnyArthetyAdinA spaSTIkurute / avicchinnaM dvicandrAdIti sambandhanIyam / ata eva tadvikAravikAritvasyApyanyamicAraH / nahi tadapi vyavahitaM, yena vegasarAdibhirvyabhicAraH syAt / bhAvasAmAnya. buddhInAmapi yadecchayA saMhAraM kurute tadA nivRttirastyeva / natu kezoNDUkAdibuddhInAmicchayA saMhAraH saMbhavatIti naanaikaantiktaa| indriyajJAnasyApi cakSuSIcchayA nimIlite nivRttiricchAvazAtsambhavatIti cet / nahi samanantaramicchAnivRttau nivarttate cakSurvi. jJAnam / kiM tarhi ? / cakSurnimIlanaM tAvadicchAvazAdbhavati, tato nivRtte cakSuSi tajjJAnaM nivarcate, mAnasI tu bhrAntiH sAkSAdicchAvazAnnivarcata iti na samAnam / itthaM caitadavaseyaM yataH praNihite cakSuSi draSTumaniSyamANo'pyartho dRzyata evAto necchAyAakSurAdikSAne sAkSAtsAmarthyam // 1321 // 1322 // 1323 // pItazalAdibuddhInAM vibhrame'pi pramANatAm / arthakriyA'visaMvAdAdapare saMpracakSate // 1324 // kecittu svayUdhyA evAbhrAntagrahaNaM necchanti / bhrAntasyApi pItazaGkhAdijJAnasya pratyakSatvAt / tathAhi na tadanumAnamaliGgajatvAt / pramANaM cAvisaMvAditvAt / ata evAcAryadizAgena lakSaNe na kRtamabhrAntagrahaNam / bhrAnti() saMvRtti()sAjhAnamanumAnetyAdinA pratyakSAbhAsanirdezAdavisaMvAdikalpanApoDhamityevaMvidhamiSTamAcAryasya lakSaNam / sataimiramiti tu timirazabdo'yamajJAnaparyAyaH / timiranaM ca mandAnAmiti yathA / timire bhavaM miraM visaMvAdakamityarthaH // 1324 // tanetyAdinA prtividhtte| tannAdhyavasitAkArapratirUpA na vidyate / tatrApyarthakriyAvAtiranyathA'tiprasajyate // 1325 // kezAdipratibhAse ca jJAne sNvaadibhaavtH| AlokAderatastakha durnivArA pramANatA // 1326 //

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pkhikaasmetH| prAmANyaM hi bhavahAbhyAmAkArAbhyAM bhavati, yathApratibhAsamavisaMvAdAdyathAdhyavasAyaM vA / tatreha na yathApratibhAsamavisaMvAdaH, pItasya pratibhAsanAcasya yathAbhUtasAprApteH / nApi yathAbhyavasAyamavisaMvAdaH, pItasyaiva viziSTArthakriyAkAritvenAbhyaasAyAt, na ca tadrUpArthakriyAprAptirasti / na cAnadhyavasitArthAvisaMvAdenApi prA. mANyamatiprasaGgAt / kezAdijJAne'pi hyndhyvsitaa''lokaadipraaptH|| 1325 // // 1326 // atha manyase-yadyapi varNo'dhyavasito na prApyate, saMsthAnaM tu prApyata evetyata Aha-na varNetyAdi / na varNavyatiriktaM ca sNsthaanmuppdyte| bhAsamAnasya varNasya na ca saMvAda iSyate // 1327 // subodham // 1327 // yadyAkAramityAdinopacayamAha yathAkAramanAdRtya prAmANyaM ca prakalpyate / arthakriyA'visaMvAdAttadrUpo barthanizcayaH // 1328 // ityAdigaditaM sarva kathaM na vyAhataM bhavet / vAsanApAkahetUtthastasmAtsaMvAdasambhavaH // 1329 // naiva jharyakriyA'visaMvAditvamAtreNAkAramanapekSya prAmANyaM kalpanIyam , viSayAkArasyAprAmANyaprasaGgAt / tadrUpa iti / jJAnasthAbhAsarUpaH / Adizabdena yathA yathA arthasyAkAraH zubhrAditvena sannivizate tadrUpaH sa viSayaH pramIyata ityAdikamAcAryAyaM vacanaM virudhyata iti darzayati / arthakriyAsaMvAdastu pUrvArthAnubhavavAsanAparipAkAdeva pramANAntarAdbhavatItyavaseyam / pItazaGkhajJAnasya vAsanAparipAkahetuH zukla eva zAstadAdhipatyena tatparipAkAt / vAsanAparipAkahetutaH samutthAnaM yasyAvisaMvAdasya sa tathoktaH // 1328 // 1329 // sukhAdInAM kathaM saMvedanapratyakSatetyAha-mAnasetyAdi / mAnasendriyavijJAnanirvikalpatvasAdhane / yo nyAyaH sa sukhAdInAmavikalpavasAdhakaH // 1330 // yo nyAya iti / azakyasamayatvAdiH / mAnasasya yadyapi nokto nyAyastathApi

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tttvsNgrhH| ya indriyajJAne nyAyo'zakyasamayatvaM sa tasyApi tulya eva / yadvA yogijJAnamiha mAnasaM, saca vakSyamANam / siddhAntaprasiddhatvAnmAnasasyAtra na lakSaNaM kRtaM / pramAnAbAdhitatvamAcAryeNaiva pratipAditamiti na pratipAdyata iti bhAvaH // 1330 // avedakA ityAdinA vaishessikmtmaashngkte| avedakAH parasyApi vavidbhAjaH kathaM nu te| ekArthAzritavijJAnavedyAstvete bhavanti cet // 1331 // na kevalaM svasaMvedanA na bhavanti, bAhyasyApyarthasyAvedakAH / na jJAnasvabhAvA iti yAvat / ekasminnAtmani samavetena tu jJAnena vedyanta iti teSAM siddhaantH||1331|| nairantaryetyAdinA prtividhtte| nairantaryapravRtte hi vAhyavastUpalambhane / sukhAdi vedyate kasmAttaminkAle nirantaram // 1332 // mAnasenaiva yadvedyamiSyate cetasA na ca / . tatkAle tasya sadbhAvaH kramajanmopavarNanAt // 1333 / janmaiva yogapadyena neSyate na punaH sthitiH| iti cenna sthitistasya kSaNabhaGgaprasAdhanAt // 1334 // AzuvRtteH sakRddhAntiriti cetsaa'pypaakRtaa| vispaSTapratibhAso hi na syAtsmaraNagocare // 1335 // zAtAzAtAdirUpA ca sA bhrAntiyadi kalpyate / tadA prAptA sukhAdInAM sattA tanmAtralakSaNA // 1336 // yadA ca yogino'nyeSAmadhyakSeNa sukhAdikam / vidanti tulyAnubhavAttadvatte'pi syuraaturaaH|| 1337 // khasminnapi hi duHkhasya sattaivAnubhavo na te / kiM tu tadviSayaM jJAnaM tacAsti parasantatau // 1338 // paraduHkhAnumAne ca tulyametattathAhi tt| (anumAnaM sa)viSayaM varNyate na khagocaram // 1339 // anena pratijJAyAH pratyakSaviruddhatAmAha / yadA bApavastvavalambanajJAnasamakAlaM mukhAdayo'nubhUyante, tadA katamenaikArthAnayiNA jJAnena vegheran, na tAvattenaiva bAsA

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39. plikaasmetH| lambane na cakSurAdijJAnena, tasya bAhyAlambanatvAt , antaHsaMvedyamAnatvAca sukhAdInAM mAnasenaiva cetasA vedyatveneSTatvAt / naca tasminkAle mAnasasya cetasaH saMbhavaH, krameNaiva jJAnAnyutpadyanta ityabhyupagamyate / athApi syAjanmaiva jJAnAnAM kramazAbhyupagataM na sthitiriti / etaccAsamyak / sarvajanminAM kSaNikatvasya prasAdhitatvAt / Azu vRttyA sakRddhAntirapi yA sA'pAstaiva pUrvam / kiJca-AhAdaparitApirUpeNa spaSTaH pratibhAso na prApnoti, vikalpaviSayatve sati sukhAdInAM mAnasenaiva cetasA vedyatvenAbhyupagamAt / tasya ca savikalpakatvAt / na ca vikalpAnubaddhasya spaSTArthapratibhAsitA / asmAbhistu khaviSayAnantaraviSayasahakAriNendriyajJAnena janitasyaiva pratyakSatvenAbhyupetatvAt / api ca prAhyatve sati sukhAdInAM vicchimapratibhAsitA syAnnIlAdivat / na ca jJAnAdvicchinnasya zAtAvirUpasyopalabdhiH / jJAnAbhedena zAtAdirUpasya grahaNaM bhrAntiriti cet / evaM tarhi siddhA sukhAdInAM sattA khasaMvidUpA / zAtAdirUpamAtralakSaNatvAtsukhAdInAm / tadrUpatA cejjJAnasya siddhA, siddhA jJAnasvabhAvAH sukhAdayaH / vyatiriktAnAM tvsiddhtvaaddhaanysiddheH| zAtetyanukUlA, tadviparItA tvazAtA, AdizabdenopekSA gRhyate / yadi ca vasantAnotpattilakSaNaiva sukhAdInAM sattA sa eva teSAmanubhava iti nAbhyupagamyate / kiMtu tadviSayajJAnotpattistadA yoginAM parakIyaM sukhAdi gRhNatAM tadanubhavinAmiva tulyA. turAvasthA syAt / minnasantAnavatitvAnna tulyAvastheti na vaktavyam / nahi vasantAnavartitvaM teSAmanugamo'bhyupagataH / kiM tarhi ? / tadviSayajJAnotpattiH / sAca parasantAnaprAhiNAmapyastIti samAnaH prasaGgaH / athobhayamanubhave sukhAdInAM kAraNamaGgIkriyate tadA vasantAnavarttitvenAnubhave siddhaM sukhAdInAmAtmasaMvedanam / evaM hi khasantAnavartitvaM nimittaM parasantAnavartibhyazca vizeSakaM bhavati / yadi svasaMvidrUpA bhavanti yeSAM tarhi na yoginaH siddhA mImAMsakAdInAM teSAM kathaM taiH prasaGga ityAha -paretyAdi / nahi bauddhAnAmiva pareSAM nirviSayaM paramArthato'numAnam / tatazca paraduHkhAnumAne tulyo'nubhavo'numAturapi syAt // 1332 // 1333 // 1334 // // 1335 // 1336 // 1337 // 1338 // 1339 // sukhAdItyeva gamyante sukhaduHkhAdayo na tu| jJAnamityeva gamyante tana jJAnaM ghaTAdivat // 1340 //

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tattvasaGgrahaH / zaGkarasvAmyAha-na jJAnasvabhAvAH sukhAdayaH, jJAnamityavyapadezyatvAt, ghaTA divaditi / / 1340 // yadyevamityAdinA dUSaNamAha VE yadyevaM samayAnyatve jJAnamityapi no gatiH / cetasyasti tataH prAptA tatrApyajJAnatA tadA // 1341 // yadi saGketAnyatvena svabhAvAnyatvaM syAt, evaM sati yadA jJAne'pi kazcidajJAnamiti samayaM kuryAttadA jJAnamityapi cetasi vyapadezo nAstIti prAptA jJAne'pyajJA natA bhavataH / / 1341 // vyaktaM prakAzarUpatvAnno cedevaM prasajyate / sukhaduHkhAdike tulyaM taca sarvamidaM na kim // 1342 // bhUtArtha bhAvanodbhUtaM kalpanAbhrAntivarjitam / vakSyAmo yogavijJAnaM sAdhanairvimalairalam // 1343 // atha prakAzAtmakaM jJAnaM spaSTamanubhUyata iti nAjJAnatA syAdevaM sati sukhAdiSvapi sarvametatsamAnam / hetuzcAnenaiva vyamicArI (ti) na kiMcidetat / vakSyAma iti / sarvajJasiddhau // 1342 // 1343 // pramANaphalavipratipattinirAkaraNAyAha - viSayetyAdi / viSayAdhigatizcAtra pramANaphalamiSyate / svavittirvA pramANaM tu sArUpyaM yogyatApi vA // 1344 // bAhye'rthe prameye viSayAdhigamaH pramANaphalaM, sArUpyaM tu pramANam / svasaMvittAvapi satyAM yathAkAramasya prathanAt / jJAnAtmani tu prameye svasaMvittiH phalam, yogyatA pramANam / savyApArapratItatAmupAdAya jJAnasyaiva sA tAdRzI yogyatA / yena tade - vAtmAnaM vedayate na ghaTAdaya iti yogyatayA karaNabhUtayaivAtmaprakAzakaM lakSyate jJAnamiti yogyatAyAH svasaMvedane prAmANyam / taduktam -- " tatrApyanubhayAtmatvAtte yogyAH svAtmasaMvidaH duH / iti sA yogyatA mAnamAtmA meyaH phalaM svavit // " iti // 1344 // chedana ityAdinA kaumArilacodyamAzaGkate / chedane khadiraprApte palAze na chidA yathA / tathaiva parazoloMke chidayA naikateti cet // 1345 //

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pvikaasmetH| .388 minapramANaphalavAdinaM prati bauddhanoktam-yadi pramANaphalayomeMdo'bhyupagamyate tadA minnaviSayatvaM syAtpramANaphalayoH / na caitadyuktam / nahi parazvAdike chedane kha. viraprApte sati palAze chedo bhavati / tasmAtpramANaphalayorekaviSayatvAdabheda iti / antroktaM kumArilena-"viSayaikatvamicchaMstu yaH pramANaM phalaM vadet / sAdhyasAdhanayo/do laukikastena bAdhitaH // chedane khadiraprApte na palAze chidA yathA / tathaiva parazoloMke chidayA saha naikatA // " iti / chedyate'neneti chedanam // 1345 // netyaadinottrmaah| na vyavasthAzrayatvena saadhysaadhnsNsthitiH| nirAkAre tu vijJAne sA saMsthA na hi yujyate // 1346 // nIlAspadaM saMvedanaM na pItasyeti viSayAvagativyavasthAyA arthasArUpyameva nivandhanaM nAnyaditi vyavasthApyavyavasthApakabhAvena sAdhyasAdhanavyavasthA, notpadyotpAdakabhAvena, yasmAnna pAramArthikaH kartRkaraNAdibhAvo'sti, kSaNikatvena nirvyApAratvA. sarvadharmANAm / jJAnaM hi viSayAkAramutpadyamAnaM viSayaM paricchindadiva savyApAramivAbhAti / ayamevArthaprApaNavyApAro jJAnasya, na tvavinAmAvitvamAtram / nahi bIjAdyavinAbhAvino'GkurAdayo na bhavanti / ye(na) jJAnameva pramANaM syAt / tasmAsAkArameva jJAnaM pramANaM na nirAkAramiti vyavasthayA prAmANyena pradarzyate / vyavasthA ca tatpRSTalabdhena vikalpena veditavyA // 1346 // ata ulekSita iyAdinA lokaprasiddhyabAdhAmAha / ata utprekSito bhedo vidyate dhanurAdivat / utpAdyotpAdakatvena vyavastheyaM tu neSyate // 1347 // dhanurAdivaditi / dhanurvidhyati dhanuSA vidhyati dhanuSo niHsRtya zaro vidhyatIti yakasya dhanuSaH kartRtvAdayaH kalpitA na virudhyante tathehApIti // 1347 // vizliSyamANasandhau ca dArvAdau prshucchidaa| - pravizanucyate tena tatraikatvamavasthitam // 1348 // parazunA ca vRkSAdezchidA nirUpyamANA checadravyAnupravezalakSaNaivAvatiSThate sa cAnupravezaH parazorAtmagata eva dharma iti paramArthatazchidayA sahakatvamiti nAti bi. rodhaH // 1348 //

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tsvshH| __vyavasAyAmityAdinaitadarzayati / vyavasthAyAM tu jAtAyAM kalpyatAmanyathApi hi| utpAdyotpAdakatvena saMsthAnavidhirucyate // 1349 // yathA kumArilena paricchedaphalatvetyAdinA pranthenotpAdyotpAdakabhAvena pramANaphalavyavasthAkRtA, tathA'smAkamapyavirodhinyeva / yathoktamAcAryeNa-"tatrApi hi pratyakSatvopacAro'viruddhazcakSurAdiSu tatkAraNeSvi"ti / etAvattu brUmaH-avazyamAdau vyavasthAdvAreNaiva sAdhyasAdhanasaMsthA kartavyA, na hyavyavasthApya saMvidbhedaM viSayabhedena niyamena pravRttiyuktA, saMvidvedavyavasthAyAzca sArUpyameva nibandhanamiti sAmarthyAdevAyAtaM sArUpyasya sAdhakatamatvaM, sArUpyAdeva ca jJAnasya pravartakatvam / pravartakasya ca pramANatvaM pravRttikAmena nirUpyate, na vyasanitayA / yathoktam- "arthakriyArtha hi sarvaH pramANamapramANaM cAnveSate prekSAvAni"ti / yato yenaivAMzena pravartakatvaM jJAnasya bhavati sa eva darzanIyaH, na cotpAdyotpAdakabhAvena pramANaphalavyavasthAyAM prava kAMzaH sArUpyaM gamyate, tatazca niSphalamevotpAdadvAreNa pramANavyavasthAnaM syAt / ataevAcAryeNaitahAreNa pramANavyavasthAnaM na pravRttyaGgamiti matvaivopacAra AzritaH / tasmAjAtAyAM tu vyavasthAyAM sA'nyathA'yutpAdyotpAdakabhAvena kalpyatAm / tathA'phyadoSa eveti // 1349 // paricchedetyAdinA tadeva kaumArilaM phalavyavasthAnaM darzayati / paricchedaphalatvena vRttasyAnantarasya hi / kAraNatvaM mataM jJAne pramANe tu phalaM param // 1350 // khasaMvittiphalatvaM ceniSedhAnnaiva yujyte| mAne ca viSayAkAre bhinnArthatvaM prasajyate // 1351 // vRttasyeti / pravRttasya cakSurAderityarthaH / phalaM paramiti / hAnopAdonApekSAbudvilakSaNam / idamaparamuktaM kumArilenaiva-khasaMvedanasya niSedhAttasya pramANaphalatvamayuktam / viSayAkArasya ca prAmANye sati pramANaphalayoniviSayatvaM prasajyate / tathAhi-viSayAkAro bAhyaviSayaH khasaMvedanaM tu jJAnasvarUpaviSayamiti // 1350 // // 1351 //

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plikaasmetH| sarvetyAdinA pratividhatte sarvAvittiprasaGgena sA niSedhuM na zakyate / bhinnArthasvaM na cehAsti khavidapyarthavinmatA // 1352 // - "apratyakSopalambhasya nArthadRSTiH prasidhyati" iti sarvArthApratyakSatvaprasaGgAna zakyate svasaMvittiniSeddham / nApi bhinnaviSayatvaprasaGgo yuktaH, yataH svasaMvittirapyarthasaMvittiriSTA, tatkAryatvAt / natu tanmayatvena / svasaMvittistu tApyAditi na virodhaH // 1352 // svAtiriketyAdinA zaGkarasvAmI pramANayati / khAtiriktakriyAkAri pramANaM kaarktvtH| vAsyAdivaccedvaiphalyamanyaddhyapi phalaM matam // 1353 // uktanyAyena vAsyAderanyadasti phalaM na ca / kArakatvaM ca no siddhaM janakatvavivakSayA // 1354 // sthApakatvavivakSAyAM na virodho'sti kazcana / tenAnaikAntiko heturvirodhApratipAdanAt // 1355 // AtmavyatiriktakriyAkAri pramANaM kArakatvAdvAsyAdivaditi / vaiphalyamityAdinA dUSayati / viphalaM, siddhasAdhyatAdoSAt / yato'nyadapi janyaM phalaM paricchedetyAdinA kathitam / hizabdo hetau / vAsyAdivaditi ca sAdhyavikalo dRSTAntazchidayA sahaikatvasya pratipAditatvAt / kArakatvAditi ca janyajanakatvavivakSAyAmasiddho hetuH, sthApakatvenaiveSTatvAt / sAdhanasya sthApakatvavivakSAyAmapyanaikAntiko virodhAbhAvAt / sAmAnyavivakSAyAmanaikAntika eva, virodhasyAnupadarzitatvAt // 1353 // // 1354 // 1355 // nanu ca yadi viSayAkAraM jJAnaM syAttadA bhavedviSayasArUpyasya prAmANyam , yAvatA grAhyaviSayasamAnAkAraM samAnakhabhAvaM jJAnamupapadyate, naiva tathA, praaddaajaatynt| ratvAdrUparasayorivetyAha-grAhyetyAdi / grAhyasAdhAraNAkAraM tsmaajaatyntrtvtH| rasarUpAdivajjJAnaM naiva cedupapadyate // 1356 // nyAyAnusaraNe sarvamamAbhirupavarNitam / idamanyava vispaSTaM pAyagrahavivecane // 1357 // 511

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tttvshH| vijJAnavAdanyAyAnusArimirasmAbhiretaviSTameveti na kiMcitkSIyate / tathAhi-ya. kiMcividamaspaSTaM bhavatA prAsadUSaNamamihitam / idaM tu spaSTaM prAyavivecanAya sAdha. namabhidhIyate'smAmiH / mAjhe praho'minivezastara vivecanamapanayanam / / 1356 // // 1357 // kiM tatpaSTaM sAdhanamityAha-sarvetyAdi / sarvAtmanA hi sArUpye jJAnamajJAnatAM vrajet / sAmyaM kenacidaMzena sarva syAtsarvavedakam // 1358 // yAvalo vijAtIyebhyo byAvRcastAvala eva jJAnamapItIdaM sarvAtmanA sAlapyam / katipayapadArthavyAvRttistvaMzena sArUpyam // 1358 // kayaM tarSaryasArUpyasya prAmANyamuktamityAha-kinsvityAdi / kintu vAghArthasahAvavAde sArUpyasambhavaH / dhruvamabhyupagantavya ityarthaM sa prakAzitaH // 1359 // nirbhAsijJAnapakSe hi grAmA depi cetsH| prativimbasya tApyAdAktaM syAdapi vedanam // 1360 // yena viSTaM na vijJAnamarthasArUpyabhAjanam / tasyAyamapi naivAsti prakAro vAyavedane // 1361 // iti prtyksslkssnnpriikssaa| sa iti / sAlpyasambhava AkAro vA / nirmAso-viSayasArUpyaM, tadyasyAti tamirmAsi / prAyAditi / bAhyAdarthAt / pratibimbasyeti / bAnAkArasya / tAdU pyAditi / viSayasArUpyAt / bhAktamiti / upacaritam / vedanamiti / bharthasyeti zeSaH / bhAjanam AzrayaH / viSayavipratipattistu sAmAnyasya vastubhUtasya nirAkaraNAdvastuviSayatveneSTasya pratyakSasya nAnyaH skhalakSaNAdviSayo'stIti sAmAdupadazitatvAna pRthanirAkRtA / ye tvAhurayuktamevedaM pratyakSalakSaNam, lakSaNaM hi pramANasya praNIyate, api nAma tena rUpeNopalakSya pramANaM tataH pareSAM pravRttiH sAviti, na tu vyasanitayA, na ca kalpanApoDhatvAdinopalakSitalApi pravartakatvaM nivartakatvaM vA samali loka iti / tadasamyak / nahi khecchayA vastUnAM svabhAvavyavasthAnaM kartu ubhyaM, yenAnvanA praNIyeta akSaNam, bhapi tu mamAvalivameva manusarUpamanUpa prasi.

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pkhikaammevH| balabhAvavizeSapratipipAdaviSayA lakSaNaM praNayanti taditaH / yathA puSinyA sA khaTalaM (kharatvam) / anyathA sambhavitAdoSeNa duSTaM syAt / naca pratyakSasa kalpanApoDhAdhAntatvAbhyAmanyalakSaNamupalakSakamasti / tathAhi-tadavazyamabhrAntamazrIkarcavyaM pramANatvAt / kalpanApoDaM ca sAkSAtkhalakSaNaviSayatvAt / khalakSaNasyaH cAzakyasamayatvena tatsaMvicaranamijalpatvasya prasAdhitatvAt / ato nyAyAnuyAtameva lakSaNameva tadAcakSate kuzalAH / na cApyato lakSaNAtprekSAvatAM pravRttinivRttI na bhavataH / tathAhi-ghaTotkSepaNasAmAnyasAmAdijJAnasya pratyamikSApratyayasya ca tathA pItazatAvijJAnasya paraiH pratyakSatvenopakalpitasya yathAyoga savikalpakatvena prAntatvena vA pratyakSatvamavadhArya tadviSayatvenopakalpitasya samAdervastutvAminivezAnivartante / yava nirdezyaM nIlAdi khalakSaNaM tadeva vastvityavasAya tatra pravacante / yathAca nirvikalpasyApi pratyakSasya pravartakatvaM tathA prAguktameva / yadyevaM kalpanApoDhatvamevaikaM lakSaNaM kartuM yuktaM natvabhrAntamiti / tathAhi-pravRtteH prAgyadeva siddhaM rUpaM tadeva pravRttikAmAnAM lakSaNatvena praNetuM yuktaM nAprasiddhamasattulyatvAttasya / nacAbhrAntatvaniayo'rthakriyAsaMvAdAtprAgasti, na hyagdirzanAtatkAryAdhigamamantareNa yathArthatAM jJAnasya jJAtumIzate, teSAM nityaM padArthazataH kAryAnumeyatvAt / yathopadarzitArthaprApaNasAmarthyalakSaNatvAca yathArthatAyAH / na cottarakAlaM yathArthatAvadhAraNe'pi sAphalyamasti, tataH punarapravRteH / tadetadacodham / tathAhi kezoNDUkAdibuddhInAmapi prAmANyaprasaGgAnmAbhUdativyApitA lakSaNadoSa ityato'vazyakaraNIyamabhrAntamahaNamityuktam / yazcApi pravRtteH prAganizcayaheturAgdarzitvamucyate, so'pyanaikAnta eva / ko patra pratibandho yadagdirzimirna kacitsAmarthya nizcitavyamiti / evaM hi na kiMcinizceyamiti prAptam / tatazcAcetanatvameva teSAmAyAtam / yAvatA pazuzizavo'pyabhyAsabalAdutabhUtajJAnavAsanAvRttayaH sukhasya sAdhanametadetadasukhasyeti pravRteH prAgapi nizcitya prapAtAdi pariharantaH stanAdi copAdadAnAH saMdRzyanta eva / tayAprabhUtamapi bhAvayatAM kAmazokabhayAdyupaplutacetasAmanapekSitasAdhAdismRterabhyAsasya sphuTapratibhAsasa kAnotpAdanasAmarthyamupalabhyata eva / yatra tu punarnAbhyAsastatra teSAM kAryAnumeyaiva zaktirna tu sarvatra / etena dhUmAdiliganizcayo'pi vyAkhyAtaH / yatakhatrApi tabAda?)tatkAryasya dhUmAdeH prakRtyA parasparamatyantaviviktakhabhAvatvAt , kadvivekaninayasa pAbhyAsAvihetutvAllinizcayasambhavAdato nAnumAnapratikSepaH / na.

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you tasvasahA nyApAyAM pravRttI satyAmabhyAsaH sidhyati, yAvatA saiva kathaM bhavatIti vaktavyam / ucyate / saMzayAt / saMzayahetoH pratyakSasya kathaM tatra prAmANyamiti cet / nizcayahetorapi kathaM prAmANyam / avasAyotpAdanAdarthinastatra pravartanAditi cet / tadeta saMzayahetorapi tulyam / yadyapi tatra pratIyamAnArthitAkAraviparIto vyavasAya:,' tathApi na tenAkAreNa tasya pratyakSasya pravartakatvam , tathA'vasitasyAnarthitatvAt / nApi nivartakatvaM, pratIyamAnaprArthitArthAdhyavasAyahetutvenArthinaH pravartanAt / anyathA hi saMzayahetoH pratyakSAdarthI na pravarteta nApi nivarteteti prAptaM, na caivaM bhavati, api tvarthinAmasambhAvitAnarthodayAnAmarthitayA pravRttareva balIyastvam / anena cAMzena nibhayahetoH pratyakSAdasya na kazcidvizeSaH / yatra tvekAntena pratIyamAnArthaviparItAkArAvasAyahetutvameva, avasAyAnutpAdakatvaM vA, tatra tasya sarvathArthino'pravarttanAdaprAbhANyameveti yuktaM vaktuM, nAnyatretyalam // 1359 // 1360 // 1361 // iti prtyksslkssnnpriikssaa| anumAnasyedAnI lakSaNamAha-svaparetyAdi / khaparArthavibhAgena tvanumAnaM dvidhessyte| khArtha trirUpato liGgAdanumeyArthadarzanam // 1362 // trirUpaliGgavacanaM parArtha punarucyate / ekaikadvidvirUpo'rtho liGgAbhAsastato mataH // 1363 // anumAna svArthaparArthabhedena dvividham / tatra svArtha yatrirUpAlliGgAtpakSadharmatvaM sapakSe sattvaM vipakSAca sarvato vyAvRttirityevaMlakSaNAdanumeyArthaviSayaM jJAnaM tadAtmakaM boddhavyam / parArtha tu yathokatrirUpaliGgaprakAzakavacanAtmakaM draSTavyam / athAnumAnAmAsasya kiM lakSaNaM noktamityAha-ekaiketyAdi / nityaH zabdaH kRtakatvAnmUrtavAdaprameyatvAdityekaikarUpo yathAkramaM pakSadharmatvasapakSasattvavipakSavyAvRttimAtrasya vidhamAnatvAt / tatra dvidvirUpo yathA-dhvaniranityazcAkSuSatvAcchrAvaNatvAdamUrtatvAditi yathAkramaM pakSasattvasapakSasattvavipakSavyAvRttimAtrAbhAvAt / taduktam-"kRtakatvAnirnityo mUrtatvAdaprameyataH / amUrtazrAvaNatvAbhyAmanityazcAkSuSatvataH // " iti / // 1362 // 1363 //

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plikaasmetH| anyathetyAdinA pAtrakhAmimatamAzaGkate anyathA'nupapannave nanu dRSTA suhetutaa| nAsati tryaMzakasyApi tasmAklIvAstrilakSaNAH // 1364 // - sa hyAha / anyathA'nupapannatva eva zobhano heturna tu punakhilakSaNaH / tathA satyanyathAnupapannatve vyaMzakasyApi tatputratvAderna dRSTA suhetutA / tasmAt klIbA:-asaktAH, trilakSaNA hetava iti / anyatheti / sAdhyena vinA'nupapannatvaM, hetoH sAdhya eva sattvamityarthaH // 1364 / / anyathetyAdinA savistaramanvayavyatirekasaMdarzanenAnyathAnupapannatvaikalakSaNaM hetuM smrthyte| anyathA'nupapannatvaM yasyAsau heturiSyate / ekalakSaNakaH so'rthazcaturlakSaNako na vA // 1365 // eka lakSaNamanyathA'nupapannatvaM yasyAsti sa ekalakSaNaH / sa eva laukikaiH parIkSakairvA heturiSyate, nAnyaH / arthApattyA tu pakSadharmatvAditrayamanenaivAkSipyata iti caturlakSaNako'pi vA bhavatu / na vA caturlakSaNo yasmAtkacidekalakSaNo dvilakSaNastrilakSaNo'pi vA nyAyyaH, yasmAdanyathAnupapattirekaM lakSaNaM tenaikalakSaNa iti vyapadizyate, anyathA'nupapattisahitAM sajAtIyasiddhatAM vijAtIyavyAvRttiM cAbhisamIkSya dvilakSaNaH, anyathAnupapannatvaM sajAtIyavRttiH sAdhyavipakSAca vyAvRttiriti vilakSaNaH / na tu pakSadharmatvAdilakSaNadharmatrayayogAtrilakSaNaheturiSyate / tasya samyagjJAnaM prati hetutvAnupapatteH // 1365 // athavA prAdhAnyAdanyathA'nupapattinAmadheyenaivaikalakSaNavyapadezo na tu pakSadharmatvAdimisteSAmaprAdhAnyAdakiJcitkaratvAdvetyetaddarzayannAha-yathetyAdi / yathA loke triputraH sannekaputraka ucyte| tasyaikasya suputratvAttathehApi ca dRzyatAm // 1366 // ' nanu cAvinAbhAvasambandhAtrirUpasyaiva sahetutA yuktetyAha-avinetyAdi / avinAbhAvasambandhastrirUpeSu na jAtucit / anyathA'sambhavaikAGgahetuSvevopalabhyate // 1367 // anyathAsambhava ekamaGgaM yeSAM te tathoktAste ca te hetavazvetyanyathAsambhavaikAGgahe. tavaH // 1367 //

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406 tattvasaGghachaH / anyathetyAdinA yathoktamevArtha nigamayati / anyathAnupapannatvaM yasya tasyaiva hetutA / dvAvapi tAM vA mA vA tau hi na kAraNam // 1368 // nAnyathAnupapannatvaM yatra tatra zrayeNa kim / anyathA'nupapannastvaM yatra tatra zrayeNa kim // 1369 / / dRSTAntAviti / sAdharmyavaidharmyalakSaNau / na kAraNamiti / sAdhyapratipatteH / anyathA'nupapannatvaM yatretyasyAnantaraM nAnyathAnupapannetyasyArddhasya pAThaH karttavyaH // // 1368 / / 1369 // trirUpe'vinAbhAvasambandhAbhAvaM darzayannAha - sa zyAma ityAdi / sa zyAmastasya putratvAddRSTA zyAmA yathetare / iti trilakSaNo heturna nizcityai pravarttate // 1370 // tatraiketyAdinaikalakSaNasyaiva hetoH sAmarthya darzayatyudAharaNaprapazyena tatraikalakSaNo heturdaSTAntadvayavarjitaH / kathaJcidupalabhyatvAdbhAvAbhAvau sadAtmakau // 1371 // bhAvAbhAvau kathaMcitsadAtmakau kathaMcidupalabhyatvAt / atra na sAdharmyavaidharmya - dRSTAntau bahirbhUtau prayogAtmakAvarthAtmakau vA vidyete / bhAvAbhAvAtmakasya sarvapadAryarAzeH pakSIkRtatvAt / tadvyatiriktasya cAnyasyAbhAvAt / pakSadharmasyAnyathAnupapanatvAdavyatirekAcaikalakSaNa evAyam / kathaJciditi / jJeyatvAdinA kenacitparyAyeNetyarthaH / sadAtmakAviti / atrApi kathaviditi sambandhanIyam / tenAyamartho bhavati kathacidupalabhyatvAtkathaJcitsadAtmakAviti // 1371 // I idAnIM dvilakSaNasya hetorudAharaNAnyAha - 'candratvenApadiSTatvAnnAcandraH zazalAJchanaH / iti dvilakSaNo heturayaM cApara ucyate // 1372 // patatkITakRteyaM me vedanetyavasIyate / patatkITakasaMsparzapratilabdhodayastvataH // 1373 // cakSU rUpagrahe kArye sadA'tizayazaktimat / tasminvyApAryamANatvAdyadi vA tasya darzanAt // 1374 //

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paJjikAsametaH / kathacidasadAtmAno yadi vA'tmaghaTAdayaH / kathazcinopalabhyatvAtkharasambandhizRGgavat // 1375 // 407 kathaJcana sadAtmAnaH zazazRGgAdayo'pi ca / kathaJcidupalabhyatvAdyathaivAtmaghaTAdayaH // 1376 // tvadIyo vApi tatrAsti vezmanItyavagamyate / bhAvatkapitRzabdasya zravaNAdiha sadmani // 1377 // anyathA'nupapatsyaiva zabdadIpAdivastuSu / apakSadharmabhAve'pi dRSTA jJApakatA'pi ca // 1378 // tenaikalakSaNo hetuH prAdhAnyAdgamako'stu naH / pakSadharmAdibhistvanyaiH kiM vyartheH parikalpitaiH // 1379 // I nAcandraH zazI candraH zazIti vA pakSaH, loke sampradAyaprasiddhacandravyapadezAcandratvenApadiSTatvAditi vA hetu:, vaidharmyeNa loSTAdi / ayaM cAparo dvilakSaNa ucyate -- patatkITakakRteyaM mama vedanA patatkITakasaMsparzapratilabdhodayatvAt / patataH kITakasya pataGgasya sparzena pratilabdha udaya utpAdo yayetyarthaH / sAmAnyavivakSA cAtrAnyapadArthe draSTavyA, tena TAna bhavati / vidyamAnarUpagrahaNasAdhakatamazaktikaM cakSuH, anupahatatve sati rUpadidRkSAyAM prekSA pUrvakAriNA karaNatvena vyApAryamANatvAt, rUpaparichedanadarzanAdvA / vaidharmyeNa zrotrAdi / tasyeti / rUpasya / atra triSvapi hetuSvasatyASu sAdharmyadRSTAntAbhAvAddirUpatvam / AtmaghaTAdayaH kathaMcidasadAtmAnaH kathaMcidanupalabhyamAnatvAtkharaviSANavat / atra vaidharmyadRSTAnto na vidyate / ghaTAdi: sarvo bhAvAtmako rAziH kathaMcidasadAtmakatvena pratijJAtaH, abhAvazca sAdharmyadRSTAntatvenopanyastaH / na ca bhAvAbhAvavyatiriktaM tRtIyamasti yatra sAdhyavyavacchedapUrvakaH sAdhanavyavacchedo nirdizyeta / kharaviSANAdayo vA kathazvitsadAtmakAH kathavidupa'labhyamAnatvAdAtmaghaTAdivat / atrApi pUrvakayaiva yuktyA vaidharmyadRSTAntAbhAvo yojanIyaH / pratipadyamAnatvadIyapitRkamidaM gRhaM zrUyamANatvadIyapitRkasvaratvAt / atra kila sAdharmyadRSTAnto nAstIti dvirUpatA / tathA zabdadIpAdInAM dhUmAdiliGgavajjJApakatvaM dRSTamasatyapi pakSadharmatve, na hi zabdadIpAdayo ghaTAdyarthagatA dharmAH, athaca pratIyate zabdAdeH sakAzAdartha iti vipakSAbhAvo'nyathAnupapannatvaM ceti dvirUpo hetuH 1 " "

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400 tttvshH| // 1372 // 1373 // 1374 // 1375 // 1376 // 1377 // 1378 // // 1379 // tadityAdinA prtividhtte| tadidaM lakSaNaM hetoH kiM sAmAnyena gamyate / jijJAsitavizeSe vA dharmiNyatha nidarzane // 1380 // tatra sAdhyenAvinAmAvitvaM hetoH sAmAnyena vA syAddharmivizeSaparigrahAdvizeSeNa vA syAt / dharmivizeSaparigrahAdvizeSe'pi jijJAsitavizeSasAdhyadharmiNi vA syAdRSTAntarmiNi vetIyantaH pakSAH sambhAvyante // 1380 // tatra prathame pakSe doSamAha-sAmAnyenetyAdi / sAmAnyena gate tasminnevaM cetsAdhyadharmiNi / hetoH sattvaM prakAzyeta na vivakSitasiddhibhAk // 1381 // na yavinAmAvitvamAtreNaiva vinA pakSadharmatvaM zabde dharmiNi cAkSuSatvamanityatvasya gamakaM dRSTamityayuktaH prathamaH pakSaH / na vivakSitasiddhibhAgiti / sAdhyadhamiNi na vivakSitAM siddhiM bhajedityarthaH // 1381 // kathamityAha-tadyatheti / tadyathA cAkSuSatvasya naashenaavybhicaaritaa| sAmAnyena gatA tacca dhvanau tasya na sAdhanam // 1382 // tasya dharmiNi sadbhAvaH khyApyate cettathA sati / saiva trirUpatA''yAtA bhavatAmapi darzane // 1383 // tacceti / cAkSuSatvam / tasyeti / nAzasya / sAdhanam-gamakam / atha mAbhUdyathoktadoSa iti tasya hetoH sAdhyadharmiNi sadbhAva AzrIyate / evaM sati tadeva trirUpatvaM hetulakSaNamasmadIyaM bhavadarzane'pi jAtam // 1382 // 1383 // kathamityAha-anyathetyAdi / anyathA'nupapattyA di(hi?) vyatirekAnvayau gtii| tasya dharmiNi sadbhAvAtpakSadharmavasaMzrayaH // 1384 // anvayaH-sapakSe sattvaM, vyatireka:-vipakSAsattvam , saMzrayaNaM saMzrayaH, paripraha iti yAvat // 1384 //

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plikaasmetH| AcArityanena tanmatAvirodhaM pratipAdayati / AcAryairapi nirdiSTamIhaksaMkSepalakSaNam / prAvadharmastadaMzena vyApto heturitIdRzam // 1385 // + grAhyadharma iti / grAhyasya sAdhyadharmiNo dharmaH pakSadharma iti yAvat // 1385 // atheti dvitIyaM pakSamAha athedaM lakSaNaM hetodharmiNyevAvagamyate / yataH pramANAnnAsiddhiH sAdhyasyApi tato na tu // 1386 // sAdhyasyApratipattau hi hetorapi na nizcayaH / ato nirarthako heturanyataH sAdhyasiddhitaH // 1387 // anyonyAzrayadoSazca hetoH sAdhyasya nizcaye / dvayoranyatarAsiddhAvanyasyApyavinizcaye // 1388 // atha sAdhyadharmiNyeva sAdhyAvinAbhAvitvaM hetoryattadeva hetulakSaNaM yathAha-"vinA sAdhyAdadRSTasya dRSTAnte hetuteSyate / parairmayA punardharmiNyasaMbhUSNovinA'munA // arthApattezca zAbaryA bhaikSavAzcAnumAnataH / anyadevAnumAnaM no narasiMhavadiSyate // " dhamiNIti / sAdhyadharmiNi / amunA sAdhyadharmeNa vinA sAdhyadharmiNyasambhavanazIlasyatyarthaH / evaM tarhi yata eva pramANAddhetuH sAdhyAvinAbhUtaH sAdhyadharmiNi siddhastata eva sAdhyamapi siddhamiti vyartho hetuH / atha sAdhyaM na siddhaM tadA heturapi na siddha eva, yasmAtsAdhyadharmiNi sAdhyAvinAbhAvitA hetulakSaNam , taccAvinAmAvitvaM sAdhyAsiddhau na siddhamityasiddho hetuH, ubhayasiddhinAntarIyakatvAdavinAmAvitvasya / anyataH pramANAtsAdhyasiddhau hetuH siddha iti cet , kiM tadAnIM hetunA, sAdhyasya siddhatvAt / hetoH sakAzAtsAdhyasya nizcaye karttavye'nyonyAzrayadoSazca syAt / kathamityAha-dvayorityAdi / hetusiddhipUrvikA sAdhyasiddhiH, tadarthatvAddhetoH, hetozca sAdhyAvinAbhAvalakSaNasya sAdhyasiddhipUrvikA siddhiriti vyaktamitaretarAzrayatvam // 1386 // 1387 // 1388 // tRtiiypkssmaah-nidrshne'piiti| nidarzane'pi tatsiddhau na syAddharmiNi sAdhyadhIH / na hi sarvopasaMhArAttasya vyAptirvinizcitA // 1389 // 52

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tattvasahahaH / * nidarzane-samadhyadhamivyatirikta dRSTAntadharmiNItyarthaH / tatsiddhAviti / hetusiddhau| etaduktaM bhavati-yadi sAdhyadharmivyatirekeNAnyatraiva dRSTAntadharmiNi hetoravinAbhAvitvamiSyate, natu sarvopasaMhAreNa saha sAdhyadharmiNA, vatkathaM sAdhyadharmiNi hetoH sakAzAtsAdhyapratipattiH syAt / kathaMca na syAdityAha-nahItyAdi // 1389 // yo'pIyAdinA sAmpratamudAharaNAni dUSayate / yo'pyayaM heturatroktaH kthnyciduplmbhtH| iti nAstyeva viSayaH sandigdho'syeti niSphalaH // 1390 // yo'yaM kathaMcidupalambhata iti heturuktaH, asau niSphalA, sandigdhassa viSayasyAbhAvAt / siddhasAdhyatvAditi yAvat / na hi siddho viSayo hetoriSyate / kiM tarhi ? / saMdigdhaH / tathAhi-saMdigdhe hetuvacanAt / vyastavatsiddho'pi hetoranAzraya eva, siddhatvAtsAdhyasyeti // 1390 // atha syAt-saMdigdha eva hetoratrApi viSayo'stIti, ata aah-bhaavsthetyaadi| bhAvasya hi tadAtmakhaM sarvaireva vinizcitam / kathaMcittasya sAdhyatvaM kimitthamabhidhIyate // 1391 // kathaMcitsadAtmakatvaM bhAvasya sarvairyadA nizcitameva tadA bhavatA kimitthamamidhIyate kathaJcitsadAtmako bhAva iti / tadAtmatvamiti / sadAtmatvam / bhAvasthetyupalakSaNamabhAvasthApi / kathaMcit-prameyAdirUpeNa sadAtmatvaM nizcitameveti vyarthoM hetuH // 1391 // atha sAGyAdInAmasiddhamataH sAdhyata ityAha-sarvetyAdi / sarvabhAvaikyavAde'pi vikArAtmAdibhedataH / kenacidvizadAtmatvamAtmanA saMprakAzyate // 1392 // sarvabhAvagataM ye'pi niHkhbhaavtvmaashritaaH| te'pi tattvata ityAdi vizeSaNamupAzritAH // 1393 // sarvabhAvAnAmaikyavAdaH sAzamIyo yasminvAde sthitastaireva sAH kenacidAtmanA khabhAvena tadAtmatvaM saMprakAzyata eva / kathamityAha-vikArAtmAdibhedata iti / vikArAtmA vikArakhabhAvaH / Adizabdena prakRtirasaGkIrNA sukhaduHkhAvikhabhAvA

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paJjikAsametaH / LLL I puruSAca parasparataH prakRtezca minnA gRhyante / ye'pIti / mAdhyamikAH / te'pi tastvata iti savizeSaNaM sarvabhAvAnAM nirasvabhAvatvamAzritAH, natu sarvathA / darzana (sa) - mutpAdAdInAmabhyupagamAzca / tattvata iti / nyAyataH / AdizabdAtparamArthata ityA* derprahaNam / avazyaM caitadabhyupagantavyaM sarvaireva bhAvasya kathaMcitsadAtmatvaM nizcitamiti / / 1392 // 1393 // kathaMcidupalabhyatvamanyathA nahi sidhyati / vyavahArasya sAdhyatve prasiddhaM syAnnidarzanam // 1394 // anyathaivamaniSyamANe kathaMcidupalabhyamAnatvAdityayaM heturapi na sidhyati / pUrva siddhasAdhyatA hetudoSa uktaH / idAnIM tvasiddhatoktA / atha vyavahAraH sAdhyate, tadA yatra pUrva vyavahAraH kRtastatprasiddhaM nidarzanaM sambhavatIti trirUpa eva syAt / anyathA nidarzanAbhAve sopi vyavahAro na siddhyet / / 1394 // dvitIyaprayoge dUSaNamAha - candretyAdi / candratvenApadiSTatvaM sapakSe'pyanuvarttate / kacinmANavake yadvA karpUrarajatAdike / / 1395 // mANavaka iti / puruSe / / 1395 / / nanu ca yadi candraprasAdhanAya trirUpo hetuH sambhavati / kathaM tarhi yo'candratvaM zazini pratijAnIte taM prati candratvasAdhanAya lokasya bruvato'numAnAbhAva AcAryeNokto "yatrApyasAdhAraNatvAdanumAnAbhAve zabdaprasiddhena viruddhenArthenApohyate yathA'candraH zazI sattvAditi nAsau pakSa" ityetena granthenetyAzaGkayAha - candratvasAdhana iti / candratvasAdhane hetAva sAdhAraNatA bhavet / prasiddhivyatireke ca vasturUpasamAzraye / / 1396 // vasturUpasamAzraya iti / vastusadasattAnuraH ghini sAdhane / atrAsAdhAraNatoktA, natu prasiddhilakSaNe hetau / tasyecchAnurodhitvAdastyevAnvayaH / yasmAdasau vipratipannaH sarvapratItyapalApI na zakyate prasiddhilakSaNena caMdratvaM pratipAdayitum / na cAnyalli - Ggamasti vastubalapravRttaM yena caMdratvaM zazini pratipAdyeta, candrAdivyapadezasyecchAmAtrAnurodhitvenAvastudharmatvAditi taM pratyadRSTAntakamanumAnamuktam / yathoktam "candratAM

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412 zazino'nicchankA pratIti sa vAJchati / iti taM pratyadRSTAntaM tadasAdhAraNaM matam" iti / acandrasAdhana iti kcitpaatthH| tatraivamiti sambandhaH / pUrvapakSavAdinA ya ukto'candraH zazI sattvAditi hetustasminnacaMdrasAdhanahetau pUrvapakSavAdinA proke sati candratvasAdhanAya taM prati pravRttasyottarapakSavAdino'sAdhAraNatA'numAnAmAve kAraNa-' mAcAryeNoditaM "yatrApyasAdhAraNatvAdanumAnAbhAva" ityAdinA prasiddhivyatiriktaM vastubalapravRttaM liGgamAzrityeti // 1396 / / tRtIye'pi hetAvAha-patadityAdi / patatkITakRtatvasya na vizeSaH samIkSyate / - patatkITakasaMsparzapratilabdhodayasya ca // 1397 // na vizeSaH samIkSyata iti / hetupratijJayoH / pratijJArthaMkadezo heturiti yAvat / tathAhi-atra viziSTakITahetutvaM vedanAyAH sAdhyatveneSTam , tadeva ca zabdAntareNa hetunoktamiti na vizeSo hetupratijJayoH // 1397 / / atha matam-yadA patata ityetadvizeSaNaM nopAdIyate pratilabdhodayatvAdityeva tu sAmAnyaM heturucyate tadA na pratijJArthaMkadezatetyAha-patata ityAdi / patato'syeti kArya hi dhruvaM hetorvizeSaNam / anyathA vyabhicAritvaM durnivAraM prasajyate // 1398 // kITAntarakRtayA vedanayA vyabhicAro mA bhUditi vizeSaNaM kAryam // 1398 // kAryatAvyavahArastu tasya vismaraNe sati / / yadi sAdhyastrirUpaH syAtpUrvasiddhanidarzanAt // 1399 // atha kAryakAraNavyavahAro vismRtaM prati sAdhyate, tathAsati trirUpo hetuH syAdamidhUmAdeH prasiddhakAryakAraNasya dRSTAntatvena vidyamAnatvAt // 1399 // cakSarUpetyAdAvAha-cakSuSa ityAdi / cakSuSo dharmirUpatya saMttA taavdnishcitaa| tasyAzca sAdhanaM yuktaM nAsiddhyAdiprasaGgataH // 1400 // tassAca sAdhanaM yuktaM neti chedaH / asiddhyAdItyAdizabdena vyabhicAravirodhayograhaNam / savAyAM sAdhyAyAM sarvo heturdoSatrayaM nAtivartate / tathAhi bhAve dharme hetAvasiddhatA, umayadharme'naikAntikatA, abhAvadharme viruddhatA / yathoktam-~-"nAsi

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plikaasmetH| ddharbhAvadharmo'sti vyabhicAryubhayAzrayaH / dharmo viruddho bhAvazca sA sattA sAdhyate katham // " iti / atha cakSuSi dharmiNi cakSurvijJAnotpAdanazaktiH sAdhyate, tadApi zaktiH sattetyAdeH paryAyatvAttatsAdhane sattAsAdhanaprasaGgaH / vyatireke'pi tasyA a'tIndriyatvenAsiddhatvAdAzrayAsiddho hetuH syAt / evaM rUpagrahaNAdityayamapyapakSadharmatvAdasiddho drssttvyH|| 1400 // kathaM tarhi bhavatAmapi cakSurAdIndriyasiddhirityAha-kintvityAdi / kintu rUpAdibhAve'pi cakSurjJAnaM na jaayte| / / kadAcittena tanmAtraM na heturiti gamyate // 1401 // kadAciditi / nimIlitalocanAvasthAyAm / na hyasmAmirAhatya cakSurAdIdantayA sAdhyate, apitu jJAnaM keSucidrUpAdiSu satkhanvayavyatirekAvanubhavadRzyate, tasya kAraNAntarApekSitA tanmAtrAsambhavitA ca sAdhyata iti tadeva jJAnaM dharmIti nAsidhyAdidoSaH / yattatkAraNAntaraM taccakSuriti byavahiyate / siddhAntAzrayastu bhedavyavahAraH // 1401 // syAdetat-bhavatu yathoktayA nItyA vijJAnasya dharmitvam , tathApi dvirUpa eva heturityAha-vahetviti / khahetuniyatodbhUtirakurAdizca vidyte| tasmindRSTAnta evaM ca vailakSaNyamatisphuTam // 1402 // vahetuniyatA-hetupratibaddhA, udbhatiryasyAsau sa tathoktaH / evaMbhUtAH svakAraNAyattajanmAno'GkurAdayaH kAdAcitkA dRSTAntatvena sambhavantIti yAvat / evaM ca prayogaH kAryaH / ye yatsannidhAne kAdAcitkAste na tanmAtrasambhavinaH, kAraNAntarasavyapekSakAzca, tadyathA-satvapi kSityAdiSu bIjasannidhAnAsannidhAnAbhyAmanvayavyatirekiNo'kurAdayaH, satsvapi rUpAdiSu kAdAcitkaM cakSurjJAnaM nimIlitAnimIlitAvasthAyAmiti vyApakaviruddhopalabdhiH pratiSedhe / vidhau tu khbhaavhetuH||1402|| kathaMcidityAdAvAha-kathaMciditi / kathaMcidasadAtmatvasAdhane ca ghaTAdiSu / pUrvavatuvaiphalyamaprasiddhizca dRzyate // 1403 // atrApi siddhasAdhyatA, kenacitprakAreNa ghaTAdInAmasattvasya siddhatvAt / atha na

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tsvsnggrhH| siddham, anupalabhyamAnatvAdityayaM heturapi na sidhyatItyasiddho heturiti pUrvavadvAcyaM dUSaNaM yathA sadAtmatvasAdhane hetAvuktam // 1403 // yaduvaM vipakSAbhAvAdvaidharmyadRSTAnto nAstItyatrAha-asti cetyAdi / asti cAtrApi vispaSTaM vaidhamryeNa nidarzanam / tadeva teSAM khaM rUpaM prayAti hi vipakSatAm // 1404 // kathaMcana sadAtmatvasAdhanepi nirAtmasu / iSTasiddhirasiddhizca vaidharmAptistathaiva ca // 1405 // yena rUpeNopalabhyante ghaTAdayastena rUpeNa sadAtmatvaM teSAmiSTameva yadA tadA sa eva svabhAvasteSAM vaidharmyadRSTAnto bhavedeva / tasminsvabhAve'nupalabhyamAnatvasya heto. nivRttatvAt / evaM kathaMcanetyatrApi prayoge tulyA iSTasiddhyAdayaH / nirAtmakhiti / abhaavessu|vaidhaaptiriti vaidhaya'sya sAdhyanivRttilakSaNasya sAdhanAbhAvenAptiAptiH / tathaiveti / svabhAvasya vaidhaya'sambhavena // 1404 // 1405 // tvadIyetyAdAvAha-pitRzabdetyAdi / pitRzabdazruteyo'pi vezmanaH pratipAdyate / pitRsaMbandhitA tatra vyaktI hetustrilakSaNaH // 1406 // kacidvipratisaMbaddhaH kharaH praaguplkssitH| tasyAnanubhave pUrva durddharA hetvasiddhatA // 1407 // tasyeti / pitRsambaddhasyAnyatra kacitpradeze'nanubhave satyasiddho hetuH syAt // 1406 // 1407 // yasminnityAdinA tadeva trairUpyamAdarzayati / yasminprAgupalabdhazca nopalabdhazca yatra sH| anvayo vyatireko vA vispaSTaM tatra dRzyate // 1408 // zabdastu jJApayatyartha naiva bAhyaM kathaMcana / anyathAsambhavAbhAvAdvilakSAgamakastvasau // 1409 // tasyAM ca pratipAdyAyAM vailakSaNyamatisphuTam / vivakSAsaMmukhIbhAve na hi zabdaH prayujyate // 1410 // dIpastu jJApako naiva niilaaderlinggbhaavtH| ... jJAnotpAdanayogyasya jananAtu tathocyate // 1411 //

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plikaasmetH| 415 jJApake liGgarUpe ca pakSadharmAdi cintyte| anyathA cakSurAdInAM karamAdetanna coyate // 1412 // anyathAnupapattyA'pi cAkSuSatvaM na sAdhakam / pakSadharmaviyogena klIvAstenaikalakSaNAH // 1413 // ekarUpatayoktAnAM dvairUpyaM copalakSitam / dvirUpavena coktAnAM trairUpyaM pakSadharmataH // 1414 // anyathA'nupapattyaiva cAkSepAditi cenna tt| zabdAdAvanyathApISTe cAkSuSatve'tha nAstyasau // 1415 // zabdasya bAhyArthApekSayA'nyathAnupapannatvamasiddhamiti taM pratyaliGgatvamicchAmAtravRttitvAttasya, atha buddhiparivartinamarthamapekSya, tadA trailakSaNyamastyeva dhUmasyeva, yato vivakSAyA asammukhIbhAve zabdasyAprayogAttatkAryatvAddhUmavajAtavedase gamaka iSTa eva, natu vAcakarUpeNa / pradIpastu liGgadvAreNa dhUmavanna jJApaka iSTaH / kiM tarhi / vijJAnajananayogyaghaTAchutpAdanena jJApako rUDho natu liGgatveneti tasya liGgabhUtasya pakSadharmatvAdicintA na yuktaiva / anyathA cakSurAdInAmapi pakSadharmatvAdi codanIyaM syAt / anyathetyAdi prakRtArthopasaMhAraH / yatazcAkSuSatvamanityatvAvinAbhAvyapi zabde tadanityatvaM na sAdhayati, yatazcAvazyaM sarvatra pakSadharmatvamAzrayaNIyam , ataH pakSadhamaitvAzrayaNAdekarUpatayoktAnAM dvairUpyamAvazyakaM, dvirUpatayA coktAnAM trairUpyaM tata eva pakSadharmata ityekalakSaNA eva klIbA hetavaH / na caitadvaktavyamanyathAnupapattyaiva pakSadhamAdaya AkSiptA ataH pRthak svAtavyeNa na teSAM lakSaNatvamiti / yataH pakSadharmatva. mantareNApyanyathAnupapannatvamastIti svayamevoktam-"anyathAnupapattyaiva zabdAdivastuvapakSadharmabhAve'pi dRSTA jJApakatApi ce"ti / cAkSuSatve cAnityatvAnyathAnupapannepyasau pakSadharmo nAstItyanekAnta eva // 1408 // 1409 // 1410 // 1411 // // 1412 // 1413 // 1414 // 1415 // __ yaduktaM sa zyAmastatputratvAdityeSa trilakSaNe'pi na nizcityai pravartata itytraahttputretyaadi| tatputratvAdihetUnAM sandigdhavyatirekAtaH / . na trailakSaNyasadbhAvo vijAtIyAviroSataH // 1416 //

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416 tattvasaGgrahaH / tatputrazca bhaviSyati naca zyAma iti nAtra kazcidvirodha iti saMdigdhavipakSavyAvRtikatvAnnAyaM trilakSaNa ityasiddho dRSTAntaH // 1416 // syAdetat -- astyeva virodhaH / kAraNAbhede sati yadi kArya midyeta nirhetukaM syAdityAha -- karmetyAdi / karmAhArAdihetUnAM sarvathApi vizeSataH / sambhAvyate'nyathAbhAvastatputratve'pi tasya hi // 1417 // nAyaM khabhAvaH kArya vA dRzyasyAdRSTireva vA / naca tadvyatiriktasya bhavatyavyabhicAritA // 1418 // zubhAdikarmavizeSAduSNazItAdyAhArAvasthAbhedAccAnyathAbhAvo gaurAditvaM saMbhAvyata iti kuto virodhaH, kAraNabhedasya siddhatvAt / apica tatputratvAditi nAyaM svabhAva - heturyathA kRtakatvaM, nahi kRtakatvasyAnyattattvamasti muktvA'nityatvam nanvevaM tatputratvasyAnyaH svabhAvo nAsti, yataH paMcopAdAnaskaMdhAtmakasya kaMcidapekSya tatputra iti vyapadezo natu zyAmatvasya / nApi kAryahetuH / kAryakAraNabhAvAsiddheH / nApyanupalabdhirvidhiviSayatvAt / virodhAbhAvAcca na zyAmetaravarNAbhAvasiddhiH / nacaitadvyatiriktaM liGgamastyanyatra pratibandhAbhAvAt / naca pratibandhamantareNa gamakatvamatiprasaGgAtasmAnnAyaM heturnApi trilakSaNa iti kuto'vyabhicAraH / dRzyasyAdRSTirupalabdhilakSaNaprAptAnupalabdhiH || 1417 // 1418 // nanu cetyAdinA'vyApitAM lakSaNadoSamAha - nanu cAvyabhicAritvamanyeSAmapi dRzyate / kumudAnAM vikAsasya vRddhizca jaladheryathA // 1419 // liGgaM candrodayo dRSTa Atapasya ca bhAvataH / chAyAyAH parabhAgeSu sadbhAvaH saMpratIyate // 1420 // tamasyulmukadRSTau ca dhUma ArAtpratIyate / kRttikodayataJcApi rohiNyAsattikalpanA // 1421 // yathA candrodayAtkumudavikAsasamudravRddhyoranumAnam / AdigrahaNAtsUryodayAtpadmavikAzasya, AtapasadbhAvAtparvatAdiSu parabhAge cchAyAnumitiH, evaM dUrAttamasyulmukamarddhadugdhakASThakhaNDakaM dRSTvA dhUmapratIti:, tathA kRttikAnakSatrodayAdrohiNI nakSatrasyAsa

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ptrikaasmetH| 410 matvaM pratIyate yato'zvinImArabhya yathApAThaM krameNaiva nakSatrANAmudaya iti prasiddham / na cAsya sarvasya hetutrayAntarbhAvo'stIti tatkimucyate na tadvyatiriktasya bhavatyavya. micAriteti // 1419 // 1420 // 1421 // , atrottaramAha-tadatretyAdi / / tadana hetudharmasya taadRsho'numitairmtaaH| jAtAstadekakAlAste sarve bodhAdayo'pare // 1422 // kaaryaatkaarnnsNsiddhiriymevNvidhaantH| sambandhAnupapattau ca sarvasyApi gatirbhavet // 1423 // yasmAtkAraNAtte bodhAdayaH-kumudavikAzAdayo jAtA:-utpannAH / kiviziSTAH ? / tadekakAlAH-taizcandrodayAtapolmukairekakAlAstAdRzasya hetudharmasya-hetuvizeSasyAnumitairmatAH / etaduktaM bhavati-yadeva kAraNaM candrodayAdInAM kumudabodhAdisamAnakAlotpannAnAM tadeva kumubodhAdiSu sahakArikAraNatAM pratipadyata iti ve candrodayAdayastathAbhUtaM svakAraNamanumApayanto'rthAn samAnakAlabhAvInyapi kumubodhAdInyanumApayanti, natu sAkSAdityevaMvidhaM kAryahetAvevAntarbhavatIti / avazyaM caitadvoddhavyam-yadi punarapratibandhAdeva gamayanti tadA yatkiMcidgamayeyurapratibaddhatvenAviziSTatvAt / tasmAdatrApi pratibandho vAcyaH / sa ca yathoktakAryakAraNabhAvalakSaNa eva bhavati // 1422 // 1423 // rohiNyAsatyA tarhi kRttikodayasya kaH pratibandha ityAha-prabhaJjanetyAdi / prabhaJjanavizeSazca kRttikodayakAraNam / yaH sa eva hi santatyA rohiNyAsattikAraNam // 1424 // hetudharmapratItizca tatpatItirato mtaa| tatpratItiH khatanA'sti na tu kAcidihAparA // 1425 // prabhacano vAyuH / atrApyekasAmadhyadhInatvAddhetudharmAnumAnamiti / yathoktam"ekasAmadhyadhInatvaM svarUpAdessato gatiH / hetudharmAnumAnena dhUmendhanavikAravat // " iti // 1424 // 1425 // atha prativimyAdvimbassa yA gatistasyA na kacidantarbhAvo'tyavastutvAtpratikimbasya / tasmAdagyApi lakSaNamityAzajhyAha-liGgAcetyAdi /

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tatvasaGgrahaH / liGgAca prativimyAkhyAdanumAnaM pravarttate / yadvimbaviSayaM yuktaM tatrAnyatkAryaliGgajAt // 1426 // sahaikannetyAdinA codakAbhiprAyamAzaGkate / saha~katra dvayAsatvAnna vastupratibimbakam / tatkathaM kAryatA tasya yuktA cetpAramArthikI // 1427 // avastutve hetuH sahaikatra dvayAsatvAditi / yatraiva pradeze AdarzarUpaM dRzyate pratibimbakaM ca tatraiva, na caikatra pradeze rUpadvayasyAsti sahabhAvaH, sapratighatvAt, ataH sahaikatra dvayo rUpayoH sattvaM na prApnoti / tasmAdbhAntiriyam / athavA - - sahaikatra dvayAsattvAditi / katamasya dvayasya ? | Adarzatalasya candrapratibimbasya ca / anyatraiva deze AdarzatalaM bhavati, anyatraivAntargataM candrapratibimbakaM dRzyate kUpa ivodakam / anyantra cotpadyamAnaM kimityanyatropalabhyate / ato nAstyeva kiMcidvastubhUtaM pratibi - mbakaM nAma / sAmagryAstu tasyAstAdRzaH prabhAvo'yaM tathA taddarzanam / acintyA hi dharmANAM zaktiprabhedA iti // 1427 // rea mUrttetyAdinA pariharati / mUrttasya prativimbasya yadyapyasya na vastutA / tadAbhAsaM tu vijJAnaM kenAvastu bhaviSyati // 1428 // tasyaiva cAtra liGgatvaM kArya ceSTaM tadeva hi / vimbAdhipatyAdetaddhi nirAlambaM pravarttate // 1429 // jJAnamevAtra tathAbhUtaM kArya liGgamabhipretaM, natu bAhyaM pratibimbAkhyaM vastu || 1428 // / / 1429 // 9 kathamuktaM trirUpaliGgavacanaM parArtha punarucyata iti yAvatA pakSanigamopanayanacanamapyanyaiH parArthamanumAnaM kIrttitam / etadeva darzayannAha - pratijJetyAdi / pratijJAdivaco'pyanyaiH parArthamiti varNyate / asAghanAGgabhUtatvAtpratijJA'nupayoginI || 1430 // asAdhanetyAdinA pratividhatte / siddhiH sAdhanaM, prameyAdhigatiriti yAvat, tasyAGgabhUtam ------kAraNam, tasya pratiSedho 'sAdhanAGgabhUtatvam / tasmAdasAdhanAGgabhUtatvAdanupayoginI na prayoktavyetyarthaH / anupayoginI - akAraNabhUtetivyAkhyAne pratijJArthaikadezaH syAt // 1430 //

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ptrikaasmetH| kayamasAdhanAGgamityAha-asambandhAdityAdi / asambandhAnna sAkSAddhi sA yuktaarthoppaadikaa| - asaktasUcanAnApi pAramparyeNa yujyate // 1431 // sAdhyasAdhanadharmasya viSayasyopadarzanAt / dRSTAntapadavattveSa sAdhanAGgaM yadIpyate // 1432 // abhyanujJAdivAkyena nanvatra vybhicaaritaa| niSphalaM ca tadA yatra viSayasyopadarzanam // 1433 // asaktasaMsUcakatvaM tu sAdhyasyaivAmidhAnAt / etaduktaM bhavati-zabdAnAmarthena saha sambandhAbhAvAnna tAvatsAkSAdupayujyate, nApi hetuvacanavatpAramparyeNa, saktAsaMsUcakatvAditi / yathoktam-"tatpakSavacanaM cakrurabhiprAyanivedane / prApaNaM saMzayotpattestataH sAkSAna sAdhanam ||saadhysyaivaamidhaanen pAramparyeNa nApyalam // " iti / kecinmanyante-sAdhyasAdhanadharmayorviSayopadarzanArthamanavayavabhUtA'pi satI dRSTAntapadavatpratijJA prayoktavyeti / "yato rUpadvayaM zeSaM dRSTaM tena pradarzyate" iti vacanAt / dRSTAntapadaM pRthaganavayavabhUtamapi pakSadharmavyatiriktarUpadvayapradarzanArthameva prayujyata iti / tAnpratyAha-dRSTAntetyAdi / abhyanujJAvAkyam-evaM kuru zabdamanityaM sAdhayeti / AdizabdenAjJAbhyarthanAvAkyaM gRhyate / evambhUtasyApi vAkyasya prayoganirdezArtha nirdezaH syAt, nomirapi vinA'kANDa eva sAdhanasya pravRttiH sambhavatIti / niSphalamiti / vinApi tena sAdhyapratIteH / tathAhi-yatkRtakaM tatsarvamanityaM kRtakazca zabda ityetAvanmAtre prokte'nityaH zabda iti pratItirbhavatyantareNApi pratijJAvacanam // 1431 // 1432 // 1433 // sapakSAdivyavasthA cetkathaM pkssaapryogtH| nAtasbairUpyamapyasti tadapekSAnibandhanam // 1434 // sapakSAdivyavasthA tarhi katham / tathAhi-sAdhyadharmasAmAnyena samAno'rthaH sapakSa ityucyate / tadabhAvaH prasAdhitazcAsapakSa iti / asati hi pratijJAnirdeze tadapekSAnibandhana sapakSAzrayanibandhanaM trairUpyamapi nAstIti sarvamAlUnavistI(kI ) svAditi // 1434 // netyAdinA prtiviptte|

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tsvshH| na sAdhanAbhidhAnesti spkssaadiviklpnaa| zAne tu pravibhajyante vyavahArAya te tathA // 1435 // tathA vyutpannasapakSAdivyavahAro bhaTAdirapi yatra dhUmastatra vahighUmazcAtretyetAvanmAtramukto'vadhAritAnvayavyatirekaH sapakSAdivyavahAramantareNaiva vahiM pratipadyata' eva, tasmAna sAdhanakAle sapakSAdivyavasthA'sti / kuna tarhi sapakSAdivyavahAra ityAha-zAne viti // 1435 // yadi vA sAdhanAmidhAnakAle'pi tadvyavasthA kriyamANA na virodhinIti prtipaadyti-prkRtetyaadi| prakRtArthAzrayA sA'pi yadi vA na virudhyte| na vAcakANDa evAha parasyApi hi sAdhanam // 1436 // yadyapi sAdhanAmidhAnakAle pratijJAprayogo nAsti, tathApi prakRtamartha sAdhyadhamiNaM samAzritya sA vyavasthA kriyamANA na virudhyata eva / nacaitadvaktavyaM sAdhanakAle prakRta evArtho nAstIti, yato na, akANDa eva-aprastAva eva, parasyApipratijJAprayogavAdinaH, vAdI sAdhanamAha // 1436 // bhavatu nAma jijJAsitavizeSo dharmI prakRtaH, tathApi sA kriyamANA vyavasthA prakRtaM dharmiNamAzritya kayaM karttavyetyAha-jijJAsiteti / / jijJAsitavizeSe hi vrtnaatpkssdhrmtaa| sapakSastatsamAnatvAdvipakSastadabhAvataH // 1437 // subodham // 1437 // udAharaNApekSastathetyupasaMhAro na tatheti vA sAdhyasyopanaya ityupanayalakSaNam / tatropanayavacanaM na sAdhanam , uktahetvarthaprakAzakatvAt , dvitIyahetuvacanavadityAcAryadimAgapAdaiH pramANite, bhAviviktAdayo hetvasiddhyarthamAhuH na khalu pakSadharmatvaM pratijJAnantarabhAvinA hetuvacanena prakAzyate, kAraNamAtrAbhidhAnAt / anityaH zabdo bhavati kRtakatvAt , tatpunaH kRtakatvaM kiM zabde'sti nAstIti ceti, tasyAstitvamu- / panayAtratIyate / athavA pratibimbanArthamupanayanaM, pUrva hi hetuvacanena nirvizeSa kR. takatvaM zabde nirdiSTaM, tena dRSTAnte pradarzitasAdhyAvinAmAvitvasya kRtakatvasyopanayena pratibimbanamuSanasA (mupanayAt !) dayate-tathAca kRtakA zabda iti / tasmA. dvizeSayotanAma punarakateti / atrAha-pratijJeyAdi /

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plikaasmetH| pratijJAnabhidhAne ca kAraNAnabhidhAnataH / kartavyopanayasyoktirna sadbhAvaprasiddhaye // 1438 // prAgukta bhAvamAtre ca pazcAdyA prakAzanAt / vivakSitArthasaMsiddheviphalaM pratibimbakam // 1439 // sadbhAvaprasiddhaya iti / hetordharmiNIti zeSaH / ayamatrArthaH-pratijJAprayogasya yathoktayA nItyA niSiddhatvAttatsamanantarabhAvikRtakatvAdikAraNAmidhAnaM nAtyeva / tatazca kAraNAmidhAnapUrvasyopanayasyoktirna karttavyaiva / athopanayasyoktiH pakSadharmatvaprasAdhanAya kriyate, tadA kAraNAmidhAnasya phalamanyadvaktavyam / tatraitatsyAtkAraNatvapratipAdanameva phalamiti / tanna / tenaiva tAvatpratipAditena ko'rtho yato'nyathA'pi sAdhyasiddhirbhavatyeveti darzitameva / tasmAtpakSadharmatvapratipAdanaM muktvA nAnyatphalaM zakyate hetuvacanasya vaktum / tadA prathamatastenaiva hetuvacanena pakSadharmatve pratipAdite tatpratipAdanAyopanayanamupAdIyamAnaM sphuTatarameva punaruktatA prakAzayatIti kuto'sidatA hetoH / pratibimbanamapi vyarthameva, yatastasminpakSadharmamAne hetuvacanena prAgukte sati sAdhyadharmeNa ca tasya vyAptau kathitAyAM vivakSitArthasaMsiddhecyamAnaM sphuTatarameva punaruktatAmAvahatIti kuto'trApyasiddhatA hetoH // 1438 // 1439 // tatra hetvapadezAtpratijJAyAH punarvacanaM nigamanamiti nigamanalakSaNam / tasmAdanisa ityAdau tasmAdityanena hetoH sAmarthyamudAharaNaprasiddhamapadizya yatpratijJArtha punavacanaM kriyate tabhigamanam / nigamyante'nena pratijJAhetUdAharaNopanayA ekArthavayA samaya'nte sambadhyanta iti nigamanam / tatra pratijJAprayoga eva tAvannAsti, kutastadanuvAdAtmakasya nigamanasyetyato nigamanaM na sAdhanAvayavaH / tatrAcAryadiGgAgapAdai. ruktam-nigamanaM punaruktatvAdeva na sAdhanamiti / atrodyotakarAdayaH prAhuH-- paunarukyamatra, yasmAtsAdhyanirdezaH pratijJA, nigamanaM tu siddhanirdezaH, / na ca nigamanena vinA siddhirasti / tathAhi-tena vinA tadanyAvayavoktAvapi zaGkA na nivarttate kimanityaH zabda iti, atastadAzaGkAnivRttyartha vAcyaM nigamanaM pRthagiti / tdtraah-triruupetyaadi| trirUpahetunirdezasAmarthyAdeva siddhitH| ''na viparyayazakAsti vyarthaM nigamanaM ttH|| 1440 // ..

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tsvshH| anityatvena pradarzitAvinAbhAvi chatakatvaM yadA zabde dharmiNi nizcitaM, kutastatra viparyayakha nityatvasya zatA, nahi jvalajjvalananvAlAkalApaparigate parinizcitAmani bhUtattve zaityAzakA kartu yuktA khasthacetasaH / nApi nigamanAcanamAtrAbhiryuktikAtu sA vinivarttate // 1440 // ___ aviddhakarNastvAha-"viprakIrNaizca vacanairnaikArthaH pratipAdyate / tena sambandhasibhyartha vAcyaM nigamanaM pRthak / " iti atrAha-sambaddhairiti / sambaddhaireva vacanaireko'rthaH prtipaadyte| nAtaH sambandhasiddhyartha vAcyaM nigamanaM pRthak // 1441 // hetoH sAdhyena tAdAtmyatadutpattilakSaNe sambandhe pratipAdite'rthadvAreNa sambaddhakha pakSadharmAnvayavyatirekavacanaireko'rthaH sAmarthyAcathAsamIhitaH pratipAdyata iti / yadyapi viprakIrNAni vacanAni, tathApi sambaddhAnyevaikArthopasaMhAreNeti na tatsambanyasiddhaye pRthagnigamanaM vAcyam // 1441 // dvaividhyamanumAnasya kecidevaM pracakSate / vizeSadRSTasAmAnyaparidRSTavabhedataH // 1442 // keciditi / kumaarilaadyH| te hi-dvividhamanumAnaM vizeSatodRSTaM sAmAnyatodRSTaM ceti varNayanti / / 1442 // tatra vizeSatodRSTaM kataradityAha-pratyakSetyAdi / pratyakSadRSTasambandhaM yayoreva vizeSayoH / gomayendhanataddezavizeSAdimatiH kRtA // 1443 // taddezasthena tenaiva gatvA kAlAntare'pi tam / yadA'gniM budhyate tasya pUrvavodhAtpunaH punaH // 1444 // sndidhmaansdbhaavvstubodhaatprmaanntaa| vizeSadRSTametaca likhitaM vindhyavAsinA // 1445 // agnidhUmAntaratve tu vAcye saamaanytomitii| sAmAnyadRSTamekAntAdgantetyAditya ucyate // 1446 // bhayamarthaH-pUrva kazcitkacittadezavizeSe vahidhUmavizeSau pratyakSeNa gRhItvA kA. chAntareNa dUraM gato vA yadA punaHpunastameva dhUmavizeSa hA tameva vahiM pUrva pari

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ka ptrikaasmetH| gRhItamanumimIte tadvizeSatodRSTamanumAnam , pUrvapratyakSagRhItavizeSaviSayatvAt / naca gRhItagrAhitvAdapramANam , yataH kiM vahnirAste parinivRtto veti sandehavinivRtteradhikAyA vidyamAnatvAt / iti piNDArthaH / avayavArthastUcyate-pratyakSadRSTasambandhamiti / ko sambandhaH / atrocyate / zabarasvAminA'numAnalakSaNamuktam-anumAnaM jJAtasambandhasyaikadezadarzanAdekadezAntare'sannikRSTe buddhiH / tadvividhaM pratyakSadRSTasambandhaM sAmAnyatodRSTasambandhaM ca / pratyakSadRSTasambandho yathA-dhUmAkRtidarzanAdamyAkRtervijJAnam / sAmAnyatodRSTaM yathA-devadattasya gatipUrvikA dezAntaraprAptimupalabhyAdi. tyasya gatismaraNamiti / tatra kumArila etatpratyakSatodRSTasambandhamanumAnaM vyAcikhyAsurAha-pratyakSetyAdi / pratyakSe dRSTasambandhamanumAnamevaM pracakSata iti smbndhH| yataH pUrvasminnanantarazloke evaM pracakSata iti prakRtam / yayoriti / yayorevAnidhUmavizeSayorviSayabhUtayorgomayendhanavizeSabuddhiH kRtA-utpAditA puruSeNa-gomayendhanaprabhavAvetAvagnidhUmAviti, tathA parvatAdidezavizeSamatiH kRtA-etatparvatAdidezavizeSasthAvevAvanidhUmAviti / gomayamindhanaM yayoramidhUmayostau gomayendhanau, ma dezo yayostau vaddezau gomayendhanau ca tau taddezau ceti vigrahaH / tAveva vizeSau tA. vAdI yeSAM sarjasaralasallakIvanaprabhRtInAM vahnayAdivizeSAntarANAM tAni gomayendhanatadezavizeSAdIni / teSu matiriti sptmii(ti)yogvibhaagaatsmaasH| sA-evambhUtA pratyakSA matiryena pramAtrA kRtA-utpAditA, sa tadezasthena tenaiva dhUmAdinA liGgena tamevAgniM kAlAntareNa yadA budhyate / punaH punariti sambandhaH / tadA tasya bodhasya pUrvabodhAtpratyakSAtmakAtpramANatA-pramANAntaratetyarthaH / athavA-pUrvabodhAtkAraNAtameva vahiM budhyata iti sambandhaH / kimAste vahirAhokhinnivRtta ityevaM sandipamAnaH sadbhAvo yasya vastunastattathA, taJca tadvastu ceti tattathA, tasya bodha iti vigrahaH / etacca yathoktaM pratyakSadRSTasambandhamanumAnaM vizeSato dRSThamanumAnamityevaM vindhyavAsinA gaditam / sAmAnyato dRSTamAha-agnidhUmetyAdi / bhASyakAreNa hi saamaanyto| dRSTAnumAne dezAntaraprAptyA''dityagatismaraNamudAhRtam / tatredaM codhaM bhavati-nanu cAmyantare dhUmAntare ca sAmAnyadharmasamAzrayeNa yadA'numitiH kriyate tadA sAmAnyatodRSTamanumAnamamidhUmayorastyeva, kimiti bhASyakAreNAmidhUmau buddhau viparivarttamAnatvena pratyAsAvutsRjyA''ditya eva sAmAnyatodRSTAvudAhRta ityetabodhamAzapa kumArilo bhASyakArAmiprAyaM varNayamAha-agnidhUmAntara iti / sAmAnya

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124 tattvasahaH / to'numitau-sAmAnyatodRSTAnumAne udAharaNatvenAmidhUmAntaratve vAcye yadbhASyakAraNAdityodAharaNaM kRtaM tatsarvakAlamAdityagaterapratyakSatvAdekAntena / atrA''vityagatI sAmAnyatodRSTamevAnumAnaM sambhavati na vizeSatodRSTamiti manyamAnenAsaGkIrNa viSayaM darzayitumAditya evodAharaNatvenocyate, na punaramidhUmayoH sAmAnyatodRSTasvaivAnumAnassAbhAvAditi // 1443 / / 1444 // 1445 // 1446 // tadatretyAdinA dUSaNamAha tadatra kSaNabhaGgasya vyApinaH pratipAdanAt / prAktanasyaiva tenaiva nAnumAnasya sambhavaH // 1447 // kalpitaM cettadekatvaM prabandhaikyavivakSayA / na tasyAvasthitiH kAcidvastutvaM naca bhAvikam // 1448 // vyApina iti / agnidhUmAdisakalapadArthavyApakasya / satyapi kSaNikatve prabadhaikatvAdekatvamiti cedAha-kalpitamiti / tadA kalpitamekatvaM na pAramArthika, paramArthatastu na kasyacidavasthitiH / tatazca tadezasthena tenaivetyetA yujyate / nApi kalpitasya vastutvaM, tatazca sandipamAnasadbhAvavastubodhAdityasambaddhaM syAt // 1447 // // 1448 // - athApi smAtkalpanAsamAropitamevaikyamAzritya vizeSato dRSTamAkhyAtam , na bhAvikamityAha-nacetyAdi / naca nirviSayaM jJAnaM yuSmAbhiranumanyate / vikalpitArthatAyAM ca vyaktaM nirviSayaM bhavet // 1449 // . syAdetadyadyapi vyaktirvinAzinI jAtistvanapAyinI vidyate, tatazca bhAvikamekatvaM bhaviSyati, naca nirviSayatvamityAha-vyaktirUpetyAdi / vyaktirUpasya nAze'pi tisstthtyevaakRtistyoH| yadi na kSaNabhaGgArbhAve tasyA api dhruvam // 1450 // pratyakSadRSTaH sambandho yayoreva vizeSayoH / ityayaM niyamacokto yuSmAbhiH kena hetunA // 1451 // dRSTvaikadAnumAnena tasyaiva panumA punH| . pramANaM neSyate kasmAtko vizeSo hi pUrvake // 1552 // .

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prikaasmetH| vijJAtArthAdhigantRtvAnna pramANamidaM yadi / mArtavatyAktano'pyetatsamAnaM kiM na vIkSyate // 1453 // antarAlapravRttasya sandehasya nivartanAt / .... AdhikyaM tatra cedetadatrApi sadRzaM na kim // 1454 // tamAskimasti nAstIti sandehavinivRttikRt / sa eveti nirAkAsametatsAmAnyadarzanam // 1455 // AkRti:-jAtiH / yadItyabhyupagame / jAtivyaktyoH pareNaikyasyeSTatvAkuto vyaktivinAze jAteravasthAnaM saMbhavati, anyathA minnayogakSematvAdekAntena tayormedo'bhyupagantavyaH syAt / bhAva iti / ayamabhyupagamavAda eva / ekadA tAvajAtivisareNa nirasaiveti kutastasyAH sattvam / mAve'pi-sattve'pi / tasyA api kSaNabhAH prApnoti / vyApinaH kSaNabhaGgaya prasAdhanAt / api ca-yadA'numAnaparicchi punarapi tata eva liGgAttameva vahiM paricchinatti, tadA'pi vizeSato dRSThaM kiM na varNilam , yena pratyakSato dRSTa iti vizeSaNamiSTam / adhigatArthAdhigantRtvAditi cet / na / pratyakSadRSTe'pi tattulyam / antarAlavartisandehanivarttanamadhikaM pratyakSadRSTesstIti cenna / anumAnadRSTe'pi samAnamAdhikyam / tasmAtsarvatraiva sAmAnyato dRSTameva kSaNakSayiSu bhAveSvanumAnaM na vizeSato dRSTaM nAma // 1450 // 1451 // // 1452 // 1453 // 1454 // 1455 // na pramANamiti prAhuranumAnaM tu kecana / vivakSAmarpayanto'pi vAgbhirAbhiH kudRSTayaH // 1456 // keciditi / bArhaspatyAdayaH / Abhiriti / nAnumAnaM pramANamityevaMrUpAmiH / anena svavacanavirodhamAha / tathAhi-vacanAlliGgAdvivakSA pratIyata iti manyamAnena parasmai khAmiprAyanivedanAya vyAharatA darzitamanumAnasya prAmANyam , naca tatpramANamiti jhuvatA tadeva pratiSiddhamitItaretaravyAghAtaH / etacca dUSaNaM pazcAnyaktIkarivate // 1456 // trirUpaliGgapUrvatvAkhAthai mAnaM na yujyate / iSTayAtakRtA janyaM mithyAjJAnaM yathA kila // 1457 // bhAvAdananumAne'pi na cAnumitikAraNam / dekhnyamiva liGgasya trairUpyaM nAstyatognumA // 1558 //

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126 vttvsaahH| __ anumAnavirodhasya viruddhAnAM ca sAdhane / ... sarvatra sambhavAskiA viruddhAvyabhicAriNaH // 1459 // . tatra vAvacArvAkAH pramANayanti-svArthAnumAnaM pramANaM na bhavati, trirUpaliGgapUrvatvAnmithyAjJAnavat / parAzcakSurAdayaH sAhAtatvAcchayanAsanAcagavavityetaspeSTavighAtakRtaH kila trirUpatvAnmidhyAjJAnametajanyaM trirUpaliGgAjamiti / naca trairupyamanumitikAraNam , ananumAne'pi , bhAvAharUpyavat / apica sarvatra sAdhane'numAnavirodhaH sambhavati / tadyathA-vivakSitasAdhyadharmo dharmivizeSaNaM na bhavati etatsamudAyaikadezatvAddharmisvarUpavat / anena hi sarvamanumAnaM niranumAnIkRtam / sarvatra cA. numAne kRte vizeSaviruddhAnAM sambhavastadyathA--anityaH zabdaH kRtakatvAiTavaditi kRte kazcidvizeSaviruddhamudbhAvayet / yathA'yaM heturanityatvaM sAdhayati tathA''kAzaguNatvAbhAvamapItyevamAdi / sarvatra ca viruddhAvyamicArI sambhavati / tadyathA-anityaH zabda: kRtakatvAddhaTavaditi kRte kazcidviruddhAvyabhicAriNamAha-nityaH zabdaH zrAvaNatvAccha* batvavaditi / evamAdistattvaMTIkAyAmudAharaNaprapatro draSTavyaH // 1457 // 1458 // // 1459 // tathA bhartRharirAha avasthAdezakAlAnAM bhedAdbhinnAsu shktissu| bhAvAnAmanumAnena prasiddhiratidurlabhA // 1460 / / vijJAtazaktarapyasya tAM tAmarthakriyAM prati / viziSTadravyasambandhe sA zaktiH prativadhyate // 1461 // yonAnumito'pyarthaH kushlairnumaatRbhiH| abhiyuktatarairanyairanyathaivopapAdyate // 1462 // avasthAdezakAlabhedena padArthAnAM zaktayo minAH / ato na zakyate'numAnAcabhAvanizcayaH kartum , na hovaM zakyate'numAnAtpratyetum-devadaco bhArobahanasamoM na bhavati, devadattatvAdvAlAvasyadevadattavaditi / atra avasthAbhedena zaktibhedasambhavAyamicAraH / tathA dezabhedenAmalakIkhajUrAdInAM rasavIryavipAkamevo dRzyate, tatra naivaM zakyate kartum sarvA''malakI kaSAyaphaLA, anubhUyamAnAmalakIvaditi / vaSA kAlabhadeva modakAdInAM bItoSpAdibhedaH sambhavati, tatra sarvA ApaH zIvA iti

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plikaasmetH| na zakyate nizzrayaH kartum / ityevamAdi / avasthAdezakAlAnAmiti medAvityetadapenya SaSThI / bhAvAnAmiti prasikhyapekSayA / tathA vRNAviSu nizcitadahanasAmarthyasAmerabhrapaTale tatsAmarthya pratihanyate, na ca tatraivamanumAtuM zakyate-abhrapaTalamaminA dAte pArthivatvAttRNAdivaditi / tathA'nyenAnyathA pratipAdito'rthaH punaramiyuktareNAnyenAnyathA pratipAdyata ityaniSTA // 1460 // 1461 // 1462 / / parArthamanumAnaM tu na mAnaM vkrpekssyaa| anuvAdAnna tenAsau khayamartha prapadyate // 1463 // shrotRvypekssyaa'pyettvaarthmevoppdyte| zrotradarzanamUlAyAH ko vizeSo hi saMvidaH // 1464 // na parArthAnumAnatvaM vacasaH zrotrapekSayA / zrotRsantAnavijJAnahetutvajJApakatvataH // 1465 // yathendriyasya sAkSAca nAnumeyaprakAzanam / tamAvasyAvinAbhAvasambandhajJAnavanna tat // 1466 // ayocyate parArthatvaM prvyaavRttypekssyaa| tadapyayuktaM.khANepi parArthavaprasaGgataH // 1467 // .. anyaH punarAha-parArthamanumAnaM vakrapekSayA'nuvAdatvAnna pramANam / zrotrapekSayA tu khArthameva, ko hi vizeSaH zrotradvAreNa tamartha pratipadyate darzanadvAreNa ceti / yathA darzanendriyasya vyApAre sati parArthavyapadezo na bhavati, evaM zrotrendriyavyApAre'pi mAbhUditi / darzanam-cakSurindriyam / dRzyate'neneti kRtvA / saMvida iti / sA. nasya / vathA na zrotrapekSayA vacanasya parArthAnumAnatvam , zrotRsantAnavartijJAnahetutvAt , jhApakatvAvA, indriyavaditi / zrotRsantAnavijJAnahetutvaM ca jJApakatvaM ceti dvandvena hetudvayanirdezaH / yathendriyasyeti dRSTAntanirdezaH / ayamaparaH prayogaH-na parArthAnumAnatvaM vacanasya zrotrapekSayA, sAkSAdanumeyA'prakAzakatvAt , avinAbhAvasambandhamAnavat / tasmAviti / sAkSAnumeyAprakAzakatvAt / yasmAtsAkSAdanumeyAprakAzakatvaM tasmAna protrapekSayA vanasaH prAmANyamavinAbhAvasambandhajJAnavaditi vAkyAyaH / avinAbhAvaH sAmyena sAdhanasa, sa eva sambandhA sAdhyena yasa limasa vasa mAnamiti vigrahaH / atha paralyApArApekSayA taducyate parAye iti / tayA

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198 vastvasaGgrahaH / 'apyayuktaM, svArthe'pi parArthatvaprasaGgAt, ApekSikatvAtparatvA, pArAvArayat // 14632 // / / 1464 / / 1465 / / 1466 / / 1467 // trirUpaliGgetyAdinA pratividhatte J trirUpaliGgapUrvatvaM nanu saMvAdilakSaNam / tallakSaNaM ca mAnatvaM tatkiM tasmAnniSidhyate // 1468 / / tatra prathame prayoge trirUpaliGgapUrvatvAdityasya hetorviruddhatAmAha -saMvAdilakSaNamiti / saMvAditvamanena lakSyata iti kRtvA / yatastrirUpaliGgajaM yajjJAnaM tatpAramparyeNa vastuni pratibaddhamato'visaMvAdakaM pratyakSavat / yathAha - " liGgaliGgidhiyorevaM pAramparyeNa vastuni / pratibandhAttadAbhAsazUnyayorapyavazvanam // " iti / tallakSaNaM ceti / avisaMvAdalakSaNam / yathAha - " pramANamavisaMvAdijJAna" miti / nahi pratyakSe'pi tatpramANavAdinA'nyatpramANavyavasthAnibandhanaM zakyamAdarzayitumanyatrAvisaMvAdAt / sa ca trirUpaliGgajanye'pyastIti kimiti tasmAnnirUpaliGgapUrvatvAdavisaMvAditvahetoH prAmANyaM niSidhyate / etena sAdhyasAdhanayorarthato virodha uktaH / tathAhi ---yatra trirUpaliGgapUrvatvaM tatrAvisaMvAditvaM yatrAvisaMvAditvaM tatra prAmANyaM, prAmANyAprAmANyayozca parasparaparihArasthitalakSaNo birodha iti sAmarthyAdviruddho heturnirdiSTaH / / 1468 / / mithyAjJAnamityAdinA dRSTAntasya sAdhyavikalatAmAha / mithyAjJAnaM samAnaM ca pUrvapakSavyapekSayA / iSTaghAtakRtA janyaM jJAnamuktaM na vastutaH // 1469 // vastusthityA hi tajjJAnamavisaMvAdi nizcitam / vAdISTaviparItasya pramANamata eva tat // 1470 // ato viruddhatA hetordRSTAnte cApyasAdhyatA / etenaiva prakAreNa dvitIye hetvasiddhatA // 1471 // yato vAr3ISTaviparItasAdhanAcadapi pramANameva, anyathA hi sAdhyAntaramapekSya savedaiva sarvasya yadyaprAmANyaM vyavasthApyeta, pratyakSe'pi prasaGgaH syAt / pUrvapakSApekSayA tuvanmithyAjJAnamuktam na vastusthityA / pUrvasya- prathamavAdinaH pakSaH, pUrvapakSa:tasma upapekSeti vigrahaH / yo jhanAdheyAtizayaikaparA ( vA 1) tvaM cakSurAdInAmicchati

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5. : . pvikaasmetH| sAnimAyAlayA mithyAvAnamucyate / anityAnekavijJAnAvihetutvena padhurAdInAM siddhatvAt / viruddhateti / nirUpalijapUrvatvasyApramANaH kaciyabhAvAt / pramANe tu tatraiveSTavighAtakatA janye jhAne bhAvAt / nanu ca lokAyata prati vijayasAdhane.sarvavye daSTAnto na siddha. eva / nahISTavighAtakajanyaM jJAnaM pramANamicchati paraH, nacAyavayasiddho dRSTAnto bhavati / ya evaM tUmayanividAcI sa eva sAdhanadUSaNamiti nyAya( yAt?) ucyate-yadyapi pogAtra prAmANyaM neSTaM vAcA, tathApyasaMvAditvaM tvazakyApahnavatvAviSTameva, tadicchavA sAmAprAmANyamapi tena vastusthityA'bhyupagantavyamiti vastubalaprakRtyA viruddha udbhAvyate na parAbhyupagamAnurodhena / athavA viruddhahetusaMsUcanAdviruddhaH / tatra viruddho hetu: yadavisaMvAdi tatpramANaM yathA pratyakSaM, saMvAdi ca trirUpaliGgajanyaM jJAnamiti svabhAvahetuH / nacAsiddho niHsvabhAvatvAnihetutvaprasaGgAt , pratyakSAprAmANyaprasaGgAnnaikAntikaH / asAdhyateti / nAtra sAdhyamastItyasAdhyastadbhAvo'sAdhyatA / sAdhyavikalateti yAvat / dvitIya iti / naca trailapya ityAdau / hetvasiddhateti / ananumAne kacidapyabhAvAt / etenaiveti / nirupalijetyAdinA nyAyena // 1469 // 1470 // 1471 // anumAnavirodhasthetyAdau parihAramAha-yattAdAtmyetyAdi / yattAdAtmyatadutpattyA sambandha parinizcitam / tadeva sAdhanaM prAhuH siddhaye nyAyavAdinaH // 1472 // anumAnavirodhAdirIhaze'sti na sAdhane / naiva tathyAtmahetubhyAM vinA sambhavati kacit // 1473 // . parasparaviruddhau ca dhauM naikatra vstuni| . .. ... yujyate sambhavo nAto viruddhAvyabhicAriNaH // 1474 // Izaza iti / tAdAtmyatadutpattipratibaddhe / AtmahetubhyAmiti / khabhAvena kAraNena ca vivA yathAkramaM taliGgaM na bhavati niHsvabhAvatvanirhetutvaprasaGgAt / yadukam-vivakSitaH sAdhyadharmo na dharmivizeSaNamiti, natra yadi sAdhyadharmo na dharmivizeSaNaM vadA samudAya eva nAstIti tatazcaitatsamudAyaikadezatvAdityasiddho hetu: lAt / yabokam sarvatrAnumAne vizeSaviruddhAnAM sambhava iti tadyuktam / yataH grAmaviparyayasAdhanAviruddha iSyate, naca vizeSaH sAdhayitumiSTaH / vastuvalyavRttA

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530 mumAne viSaye na viruddhAbyamicArI ca sambhavati / ekasmindharmiNi. parasparavijanadharmadvayAsaGgAt // 1472 // 1473 // 1474 // . . . . . . yaduktamavasthAdezakAlAnAmityAdi, tatrAha-abhyastetyAdi / abhyastalakSaNAnAM ca smyglinggvinishcye| anumAvRttiranyA tu nAnumatyabhidhIyate // 1475 // avasthAdezakAlAnAM bhedAdbhinnAsu zaktiSu / bhAvAnAmanumAnena nAtaH siddhiH sudurlbhaa||1476 // yatnenAnumito'pyarthaH kushlairnumaatRbhiH| nAnyathA sAdhyate so'nyairabhiyuktatarairapi // 1477 // suparinizcitaM liGgaM gamakamiSyate na saMdigdham , nahi dhUmo bASpAdirUpeNa sandihyamAno vahernizcAyako bhavati / liGganizcaya eva kathamiti cet / abhyAsAt / yathA maNirUpAdiSu tadvidAm / tathAhi-vivecayanyeva bASpAdibhyo dhUmAdInabhyastatatvalakSaNAH / a(tha)vivecya pravRttAzcaite prApnuvanyeva vahnim / tasmAdyata: muvivecitaM liGgaM na vyamicarati, tenAvasthAdibhedaminnAnAM siddhirna durlabhA / nApi suvivecitAliGgAtparinizcito'rtho'nyathA zakyate kartum / nahi dhUmAtsuparinizcitAdanumitasya vaheranyathAbhAvaH zakyate kartum , ekasa viruddhasvabhAvadvayAyogAt / yabokaM -na devadatto bhArodvahanasamartha ityAdi, yacAbhrapaTalaM vahninA dahyata iti, talligameda na bhavati, trairUpyAbhAvAt / nAdarzanamAtreNa vipakSAddhetoAvRttiH zakyate kartum / yadAha-"nacAdarzanamAtreNa vipakSAvyatirekitA" iti / kiM tarhi / vAdAtmyavadutsatisambandhaniyamAdavinAmAvaniyamaH / yadAha- kAryakAraNabhAvAdvA svabhAvAdvA niyAmakAt / avinAbhAvaniyamo'darzanAnna na darzanAt" iti // nacAtra tAdAtmyatadutpattisambandho'sti // 1475 // 1476 // 1477 // syAdetat-suparinizcitaM liGgaM na vyabhicaratItyetadeva kuto namana yuktirastI tsAha nahi svabhAva ityAdi / nahi khabhAvaH kArya vA svbhaavaatkaarnnaahte| - bhedAnimittatAprAste vinA'sti na cAnumA // 1578 // dvividhameva hi liGgaM yaduta khabhAvaH kAryamiti / anupalabheta samAve'nya

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pvikaasmetH| rbhAvaH / naca svabhAvakAraNAkhyena liGginA vinA tayoliGgayoH sambhavo'sti, yena vyabhicAraH syAt / kasmAna sambhava ityAha-bhedAnimittatAprApte:-bhedazvAnimittatA ca tayoH prAptiH / svabhAvahetormedo'svabhAvatA prApnoti, kAryahetoranimittatvaM nirhetu tvaM prAmoti, naca svabhAvakAryanyatirekeNAnyalliGgamiSTamanyatrApratibandhAdavinAmAvAyogAt / te vineti / svabhAvakArye / dvivacanAntametat // 1478 // yaduktaM parArthamanumAnaM tu mAnamiti tatrAha-trirUpalitetyAdi / trirUpaliGgavacasaH sktsNsuucktvtH| yatparArthAnumAnavamuktaM tcchrotrpekssyaa||1479 // gauNaM sAGketikaM caivamanumAnatvamAzritam / saktasaMsUcakavena tena nAtiprasajyate // 1480 // nAnumAnaM pramANaM cedviphalA vyAhatistava / na kazcidapi vAdo hi vivakSA pratipadyate // 1481 // pacanasya yatparAnumAnatvamuktaM tacchrotrapekSayA, tena vakrapekSAbhAvI doSo na bhavati / zrotrapekSayA'pi trirUpaliGgasUcanAdupacAreNAnumAnakAraNatvAtsamayAdvA'numAnatvamuktam / saktasaMsUcaka evAnumAnasaMjJAnivezAt / tenendriyasyAvinAbhAvitvasambandhajJAnasya ca parArthAnumAnatvaprasaGgAdatiprasaGgo na bhavati, tayoH saktasaMsUcakatvAbhAvAt / ata eva darzanamUlayoH saMvidaH sakAzAdasyA vizeSaH / tathAhi -darzanazAnena sAkSAbhUmAderliGgasya pratItirna tu zrotrajJAnena, tena hi zabda eva sAkSAdyate, naca zabdo dhUmavadvAhyasyArthasya liGgaM vivakSApratibaddhasya bAhyena samba dhAsiddheH / kevalaM tasya dhUmAderliGgasya saMsUcakatvena saGketavazAttathAdhyava(sA)yivikalpotpatte hyArthApekSayA parArthamiti varNyate / vivakSAyAM tu gamyAyAM zrotrapekSayA svArthameva bhavati / tathAhi-tatkAryatvAbhUmavadvivakSAyAM gamaka iSyate / na vAcakatvena / tato jnyaanaaprtiiteH| viphalA vyAhRtiriti / nAnumAnaM pramANamiveSA / tathAhi na kazcitpratipAdyastadvacanAdvivakSAM pratipadyate / anena khavacanavirodhamAha / etaca pUrva varNitameva // 1479 // 1480 // 1481 // purandarastvAha-lokaprasiddhamanumAnaM cArvAkairapISyata eva, yattu kaizcillaukika mArgamatikramyAnumAnamucyate taniSidhyata iti / etadAzakA duussybaah-laukikmityaadi|

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: laukikaM liGgamiSTaM cena vanyaiH parikalpitam / ... nanu loko'pi kAryAdehatvAdInavagacchati // 1442 // tattvatastu tadevoktaM nyAyavAdimirapyalam / / tallaukikAbhyanujJAte kiM tyaktaM bhavati khayam // 1483 // ' nanu loko'pIti / hetvAdInavagacchatIti sambandhaH / kAryAderiyAdizabdAlAbhAvagrahaNam / evaM hetvAdInityatrApi svabhAvagrahaNameva / bahuvacanaM tu vyaktibhedAt / yadeva liGga tAdAtmyatadutpattipratibaddhAlokArtha pratipadyate tadevoktaM ligamasmAmiH, tadabhyanujJAne kiM tyaktaM syAdhassAnumAnatvaniSedho bhavet // 1482 // 1483 // athApi syAvAsmAkaM kiMcidanumAnamiSTaM, kiMtu pareNa tatpramANamiSTaM, tadabhyupagamAnmama viphalA vyAhRtirna bhavatIti, atrAha-apramANenetyAdi / . apramANena caitena paraH kiM prtipdyte| apramANakRtacAsau pratyayaH kIdRzo bhavet // 1484 // . kutazcAyaM nizcayo jAtaH pareNa tatpramANamabhyupagatamiti, nahi parAbhyupagamaH pratyakSaH, na cAnyattava pramANamasti, yena nizcayaH syAt / bhavatu nAma nizcayaH, vathA'pi tenApramANena parAbhyupagatena kimiti paraH pratipadyate, na vai vyasanametat / athApi sthAyathA ripuhasvAdAcchidya khaDgaM tenaiva sa eva ripurnipAtyate, evaM pareNa yatpramANatvenAbhyupagataM tadeva gRhItvA paro nirAkriyata ityAzajhyAha-apramANakRta iti / etaduktaM bhavati-yadi mohAtpareNApramANameva pramANamiti kuvA saMgRhItaM kathaM tenApramANena parasya samyagjJAnotpAdanaM zakyate kartu, samyagjJAnaphalatvAtpramA. jasma / nahi mohAtkhaDga iti kRtvA gRhItena yenakenacicchedakena parazchettuM zakyata iti na samAno dRSTAntaH // 1484 // __ aviddhakarNatatvaTIkAyAmAha-nanu vA pramANena kimiti para pratipAdyate, ubhayasiddhaM hi pratipAdakaM bhavatIti / tadetadayuktam / yasmAdvacanAtmakamanumAnaM naSa bachuH pramANam , atha ca vaktA tena paraM pratipAiyati, prprtipaadnaarthtvaatpryaasl| nAvazyamubhavasiddhena prayojanamiti / vadAzahate-anumAnamityAvinA / anumAna pramANa pecakunai bacanAtmakam / .. prakAzayati tenAyaM yathA tadidaM bhavet // 1485 // . .

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'pssikaasmetH| ajJAtAprakAzavAdapramANaM tdissyte|| nAzakasUcakatvena tAvakInaM tathA nanu // 1486 // itynumaanpriikssaa| - ayamiti / vaktA / teneti / vacanAtmakena / ajJAtetyAdinA dUSaNamAhanahi vacanasya vaphapekSayA saMsUcanAdaprAmANyamiSTaM, kiM tarhi ? / ajJAtArthAprakAzanAt / saktasUcakatvamasyAstyeva / tvadIyaM tvanumAna na sktsNsuuckmitysmaanmett| anyathA ghubhayasiddhameva bhavet / tasmAnyAyAdanapetaM pramANaM sarveSAM yuktaM pratyakSavaditi nyAyyam // 1485 // 1486 // itynumaanpriikssaa| idAnIM pramANadvitayaniyamasAdhanArtha saGkhyAvipratipattikaraNArthamAha-nanvityAdi / nanu zabdapramANAdipramANAntarasambhavAt / nirdiSTaM lakSaNaM kasmAdvayoreva pramANayoH // 1487 // anenAvyApitAM pramANalakSaNasya doSaM pramAdvitayanizcitamityatra dvitayAvadhAraNavaiphalyaM cAha // 1487 // ucyata ityAdinA pariharati / ucyate na dvyaadnytprmaannmuppdyte| pramANalakSaNAyogAyoge cAntargamAdiha // 1488 // antargamAdiheti / asminneva pramANadvaye / etaduktaM bhavati-pramANadvayAdanyasya pramANalakSaNamavisaMvAditvaM nAstyeva, sati cAtraivAntarbhAvAtpRthakocyate pramANAntaramiti // 1488 // tatra kathamanyeSAmaprAmANyaM prAmANye vA kathamihAntarbhAva ityetAyaM pratipAdayati / atra zAbdopamArthApattyabhAvayuktyanupalabdhisambhavaitiyapratibhAkhyAtipramANAntayaNi parairabhyupagatAni / tatra zAbdamadhikRtyAha-zabdajJAnAdityAdi / zabdajJAnAtparokSArthajJAnaM zAbdaM pare jmuH| tavAkarTakato vAkyAsathA pratyayinoditAt // 1489 // idaM ca kila nAdhyakSa prokssvissytvtH| nAnumAna va ghaTate tallakSaNaviyogataH // 1490 // .

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24 tattvasaGgrahaH / dharmI dharmaviziSTo hi liGgItyetatsunizcitam / na bhavedanumAnaM ca yAvattadviSayaM na tat // 1491 // tatra zabarasvAmI zAbdalakSaNamAha -- zabdajJAnAdasannikRSTe'rthajJAnaM zAbdamiti / zabdasvalakSaNagrahaNAduttarakAlaM parokSe'rthe yadutpadyate jJAnaM tacchabdAdAgatamiti kRtvA zAbdapramANam / taca dvividham / apauruSeyazabdajanitaM pratyayitapuruSavAkyajaM ca / etaca pratyakSAdbhinnaM parokSaviSayatvAt / nApyanumAnaM trairUpyAbhAvAt / tathAhisAdhyadharmaviziSTo dharmI anumeya iSyate, na kevalo nApi dharmamAtram, yAvaca taddharmitvena dharmiviSayaM liGgaM nAvadhAryate na tAvadanumAnasya pravRttiH sambhavati / yAvatpakSadharmatvAvadhAraNA na bhavati na tAvadanumAnamiti yAvat // 1489 // 1490 // // 1491 // saiva pakSadharmatvAvadhAraNA kiM na bhavatItyAha-yazceti / yAtra kalpyate dharmI prameyo'sya sa eva ca / nacAnavadhRte tasmiMstaddharmatvAvadhAraNA // / 1492 // yazcAtra zAbde kalpyate vRkSAdidharmI sa eva prameyastasyaiva pratipAdyatvAt / dharmyevAtra prameyo na dharmaviziSTo dharmIti yAvat / tasmindharmiNi anavadhRte -- anizcite kathaM taddharmatvaM nizcIyate // 1492 // prAksa cetpakSadharmatvAdgRhItaH kiM tataH param / pakSadharmAdibhirjJAtairyena syAdanumAnatA // / 1493 // kiM ca-- yadi cAsau dharmI pakSadharmatvanizcayAtprAgjJAtastadA niSphalaH pakSadharma - tvAdinizcaye prayatnaH, dharmipratipattyartho hi sarvaH prayAsaH, sa cetpratipannaH kimi - dAnIM pakSadharmatvAdinirUpaNaprayAsena / abhyupagamya caitadamihitam / naca zabdo vRkSAderdharmiNo dharmaH, vaktRdeze'vadhAryamANatvAt / / 1493 // evaM tAvatpakSadharmatvAbhAvaH pratipAditaH, idAnImanvayAbhAvaM pratipAdayannAha - avayo nacetyAdi / anvayo naca zabdasya prameyeNa nirUpyate / vyApAreNa hi sarveSAmanvetutvaM pratIyate / 1494 // 1 nirUpyata iti / nizcIyate / vyApAreNeti / sadbhAvena, santayeti yAvat / etadukaM bhavati - vidyamAnasyaivAnvetRtvaM nAvidyamAnasyeti // / 1494 //

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435 pkhikaasmet| etadeva darzayannAha-yantretyAdi / yatra dhUmo'sti tatrAgnerastitvenAnvayaH sphuTam / natvevaM yatra zando'sti tatrArtho'stIti nizcitam // 1495 // yatra dhUmakhatrAvazyaM yato vahirityato'sau vahiranvetA bhavati dhUmasa, natvevaM zabdasvArthenAnvayaH // 1495 // kathaM nAstIti pratipAdayatrAha-na tAvaditi / na tAvattatra deze'sau na tatkAle ca gamyate / bhavennityavimukhAcetsarvazabdeSu tatsamam // 1496 // tena sarvatra dRSTavAvyatirekasya caagteH| sarvazandairazeSArthapratipattiH prasajyate // 1497 // na tAvacatra zabdAkrAnte deze'rthasya sadbhAvaH / tathAhi-piNDakhajUrAdizabdo'nyatra pATaliputrAdau zrUyate, naca tatra deze piNDakhajUrAdirasti / tathA nApi zabdakAle'rtho'vazyaM sambhavati, dilIpamahAsammatAdizabdA varcamAnAstadarthastu bhUto bhaviSyaMzceti kuto'thaiH zabdasyAnvetRtvam / atha matam-nityatvAcchabdAnAM sarvakAlamavasthiterarthena saha na minnakAlatA, nApi minadezatA, vyApitvAtsarvadezeSvavasthiteH, ato nityavibhutvAdbhavedanvayaH zabdAnAmiti / tatra sarvazabdeSu tamityavibhutvaM tulyamiti kRtvA pratiniyatena zabdena pratiniyatArthAbhidhAnaM na prApnoti / ki tarhi ? / yena kenacicchabdena sarvasyaivArthasyAmidhAnaM syAt , tenArthena saha sarvatra deze kAle vA sarvazabdasya dRSTatvAt / vyatireka:-sAdhyAbhAve sAdhanAmAvaH, tasya / agateriti / anupalambhAt / nityavibhutvAdeva // 1496 // 1497 // tamAdananumAnakhaM zAbde pratyakSavadbhavet / trairUpyarahitatvena tAdRgviSayavarjanAt // 1498 // .. tasmAvityupasaMhRtya pramANaM darzayati / ananumAnatvaM zAbda iti sAdhyanirdezaH / trairUpyarahitatveneti hetuH / pratyakSavaditi dRSTAntaH / tAdRgviSayavarjanAditi hetusamarthanam / yAdRzo dhUmAdiliGgajasyAnumAnasya viSayo dharmaviziSTo dharmI tena tAdRzA viSayeNa varjanAt-rahitatvAditi yAvat // 1498 // * bhavatu nAma trairUpyarahitatvAdanumAnAdanyatvaM, prAmANyaM tvasya zabdasa kathamityAha -agnihotretyAdi / .

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amihotraadivcnaadkmpjnyaanjnmtH| tatpamANatvamapyasya nirAkartuM na pAryate // 1499 // - saMzayaviparyAsarahitatvAdakamyaM nizcalam / bAdhakapramANAbhAvAtpramANaM pratyakSAdivaviti yAvat / tathA cAha zabarakhAmI-na ca svargakAmo yajetetyato vacanAtsandigdhamavagamyate bhavati svargoM na vA bhavatIti / na ca nizcitamavagamyamAnamidaM mibhyA sthAt , yo hi janitvA pradhvaMsate naitadevamiti sa mithyApratyayaH, nacaiSa dezAntare kAlAntare puruSAntare viparyeti, tasmAdavitathaH / yattu laukikaM vacanaM tazcetpratyayitAsuruSAdindriyaviSayaM vA tadavitathameva / athApratyayitAdatIndriyaviSayaM vA tatpuruSabuddhiprabhavamapramANam , azakyaM hi puruSamAtreNa jJAtumiti // 1499 // tatretyAdinA-taccAkartRkato vAkyAdityetasminprathame zAbde lakSaNe'sambhavitAM lkssnndossmaah| tatrAkartRkavAkyasya smbhvaarthaavsnggtii| .. tamAdasambhavi proktaM prathamaM zAbdalakSaNam // 1500 // . akartRkasya hi vAkyasya sambhavo nAstyeva, vyApinaH kSaNabhaGgasya sAdhitatvAt / vakSyamANayuktyA vA / satyapi vA sambhave na tasyArthavattvaM sambhavati, ato'kartRkAducanAtparokSo'rtho'yaM jJAta ityasyAsambhavAdasambhavi pramANalakSaNam // 1500 // kathaM punarakartRkaM vAkyaM nAstItyAha-zaktetyAdi / zaktAzaktakhabhAvasya sarvadA banuvartanAt / tadA tadbhAvivijJAnaM bhavenno vA kadAcana // 1501 // ___ tatrAkartRkaM vAkyaM zaktaM vA syAt-jJAnajanane, kadAcidazakaM veti pakSadvayam / prathame pakSe tasya zaktasya svabhAvasthAnuvanAnnityaM tadbhAvivijJAnaM prApnoti / tatra prayogaH yadapratibaddhasAmarthya yasminkarttavye, tatkarotyeva, yathA'nyA kAraNasAmagrI, mapratibaddhasAmarthya cAkartRkaM vAkyaM jJAnajanane sarvakAlamiti svabhAvahetuH / athavA -yadavikalakAraNaM tadbhavatyeva, yathA'vikalakAraNo'huraH, avikalakAraNaM cApauruSeyavAkyamAvivijJAnamiti svabhAvahetuH / dvitIye'pi pakSe tasyAzaktasya svabhAvasya parvakAlamanuvartanAtha ma kadAcittadbhAvi vijJAnaM syAt , yathA vikalakAraNo'GkaraH // 1501 //

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pvikaasmetH| kathamarthavattvaM na saGgacchata ityAha-dveSetyAdi / dveSamohAdayo doSA yathA mithyaavhetvH| kRpAprajJAdayo'pyevaM jJAtAH satyavahetavaH // 1502 // tadAzrayanarAbhAve na tayorapi sambhavaH / AnarthakyamataH prAptaM vacasyapuruSAzraye // 1503 // dvAbhyAM prakArAbhyAmarthavattA bhavati, (aviparItArthatvena) viparItArthatvena vA, tRtIyarAzyabhAvAt / tasyAzca buddherdviprakArAyA apyarthavattAyA guNadoSI kAraNamityanvayavyatirekAbhyAM nizcitam / tathAhi-yathArAgAdidoSaparItapuruSo mRSAvAdI dRSTalathA kRpAdiguNayuktaH satyavAgdRSTaH / tayozca guNadoSayoH samyaktvamithyAtvahetvorAzrayaH puruSaH, tatazca puruSanivRttau guNadoSanivRttiH, guNadoSanivRttau samyaktvamithyAtvayorapyabhAvaH, tadabhAve prakArAntarAsambhavAdAnarthakyamapauruSeye vacasi prAptam / kAraNAbhAvAt / nahi kAraNamantareNa kAryasya sambhavo yuktaH, nirhetutvaprasaGgAt / tatazca dezakAladravyAdiniyamo na syAt / prasaGgasAdhanametadraSTavyam / anyathA hi svAtajyeNa sAdhane dRSTavirodhaH syAt / tathAhi-"agnihotraM juhuyAtsvargakAmaH" ityAdivAkyAdarthapratItirbhavantyupalabhyata eva, naca dRSTamapahrotuM zakyate / nacAkakatvamubhayasiddhamityasiddhazca hetuH syAt / prasaGgasAdhane tu dvayamapyaduSTam / tathAhiyadyapauruSeyatvamabhyupagamyate vedasya tadA''narthakyamabhyupagantavyam / arthavattvahetoH purupasyAbhAvAt / nacAnarthakyam , ataH syAtpauruSeya eveti prasaGgena pradarzyate // 1502 // // 1503 // etadeva prasaGgasAdhanaM samarthayituM dRSTavirodhAbhAva prtipaadynnaashngkaapuurvkmaaharthetyaadi| arthapratItito no cedeSA vyAkhyAnato bhavet / khatano hi pumAndRSTo vyAcakSANo'rthamicchayA // 1504 // bhUtArthayotane zaktiH prakRtyaiva sthitA'sya cet / ajJAtasamayasyApi bhavedarthagatistataH // 1505 // prakRtyA dIpako dIpo na sketmpeksste| . samayAntarabhAve ca tamAdarthAntare gatiH // 1506 //

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nahi saGketabhAvepi dIpo gandharasAdikam / prakAzayati vijJAtuM sA zaktirnaca zakyate // 1507 // no cediti / Anarthakyamiti sambandhaH / tatazca dRSTavirodhaH pratijJAyA iti bhAvaH / satyaM syAdRSTavirodho yadi vedAdevArthapratItirupadezamantareNopajAyate, yAvavaiSA'rthapratItirvyAkhyAtuH sakAzAtsamayavazAdbhavet / na vedAtkevalAtsamayanirapekSAt / tathAhi-vedArtha mImAMsakAdiH svecchayA vyAcakSANo dRSTaH, naca svAbhAvikasArthasya puruSecchAnurodhitvaM yuktam / tatraitatsyAt-nahi puruSeNApUrvo'rthaH khe. cchayA kathyate, kiM tarhi ? / ya eva hi svAbhAviko vyavasthitaH sa eva puruSeNa prakAzyate iti tena bhavatyeva dRSTavirodha iti / evaM tarhi yadi prakRtyA'sya vedasya bhUtArthadyotane zaktiH sthitA tadA saGketAnamijJasyApi tato vedavAkyAdarthapratItiH prApnoti / saGketasApekSo vedo'rthapratItiheturna kevala iti cet / tanna / nahi prakRtyA'rthapratIvihetavo dIpAdayaH saGketamapekSante / anyathA saGketasyaivAnvayavyatirekAbhyAmarthapratItau sAmarthya syAt , na svAbhAvikasya sambandhasya / kiMca-bhavatu nAma saGketasahAyAdarthapratItistathApi doSa ityAha-samayetyAdi / mImAMsakoparacitAtsamayAnirutakArAghuparacitaH samayaH samayAntaraM tasya sadbhAve sati prakRtAdAdAntare tataH zabdAtpratItirna prApnoti / nahi pradIpo'prakAzyaM gandharasAdikaM saGketavazAprakAzayitumIzaH / bhavatu nAmArthAntare vRttiH samayavazAttathA'pi-prAmANyaM na sidhyatIti pratipAdayati-vijJAtumiti / puruSecchAvazAdyadyarthAntare'pi zabdasya pravRttistadA sAryAtsA bhUtArthadyotanazaktirnizcetuM na zakyate iti kathaM tata iSTArthapratipacirbhavet / athavA'nyathA vyAkhyAyate / yAsau prakRtyA bhUtArthadyotanazaktiH sA kadAcidekArthaniyatA vA syAdanekArthaniyatA veti pakSadvayam / tatraikArthaniyamapakSe doSamAha-samayAntarabhAva iti / dvitIye'pyAha-vijJAtuM sA zaktirnaca zakyata iti / sAkaryAditi bhAvaH / yathoktam-"girAmekArthaniyame na syAdAntare gatiH / anekArthAmisambandhe viruddhavyaktisambhavaH // " iti // 1504 // // 1505 // 1506 // 1507 // evaM prathamaM zAbdalakSaNamasambhavIti pratipAdyAkampajJAnajanmata ityasya hetorasidvatAbhupasaMhAreNa darzayannAha-ata ityAdi /

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pavikAsametaH / ato'rthapratyayAyogAttasya niHkampatA kutaH / sa tu sAmayiko yuktaH puMvAgbhUtAnna bhidyate // 1508 // nyAyajJairna tayoH kazcidvizeSaH pratipadyate / bha zrotriyANAM svakampo'yamajJAtanyAyavartmanAm // 1509 // apauruSeyatve sati yathoktanItyA'rthapratItireva na sambhavati yadA tadA kutastasyA akampatvam / yazcAyamarthapratyayo bhavannupalabhyate vedavAkyAtsa tu sAGketika eva yukta iti pUrva pratipAditam " eSA vyAkhyAnato bhave" dityAdinA / itazcAyaM sAItika eva yukta iti / yasmAdvaidikaM vAkyaM puMvAgbhUtAt -- puMvAktvaprAptAt na midyate / pauruSeyavacanAnna midyate iti yAvat / etadapi kuta ityAha - nyAyajJairityAdi / tayoriti / vaidikapauruSeyayoH / sarvaprakAreNa puruSaiH zakyakaraNatvAnna kazcidvizeSo vaidikasya laukikAt / zrotriyANAmityupahasati / / 1508 / / 1509 // 1 dvitIye'pi "yadvA pratyayitoditA" dityetasminzAbdalakSaNe'sambhavitAM lakSaNadoghamAha - AptetyAdi / AsAnaGgIkRtereva dvitIyamapi na kSamam / zAbdalakSaNamiSTau vA so'yamityavinizcitaH // 1510 // mImAMsakaiH kSINadoSapuruSAnabhyupagamAdApto nAGgIkRta eveti kutastadvacanasya prAmANyaM syAt / na kSamamiti / na yuktam / asambhavIti yAvat / athA'pyApta iSyate, tadA tasyAptasyeSTau satyAM zRGgaprAhikayA'yamasAvityApto na nizcita ityasa tprakhya eva / nahyanyaguNadoSanizcaye pramANamasti teSAmatIndriyatvAt / kAyavAgvyavahArAzcAnyathA'pi buddhipUrva kriyanta iti kutastadvacanasya prAmANyam, asAGkaryeNArvA - gdarzimisteSAmanavadhAraNAt // 1510 // prAyaH saMpratyayo dRSTo yadvAkyAttasya gRhyate / parokSapratipattyarthaM vAkyaM pratyayataH sa cet // 1511 // nAnyatra pratyayAbhAvAtpUrvamapratyayo'pi hi / ekatrAskhalite tatra sarvatra niyamo na hi // 1512 // athApi syAdyasya puruSasyAkSINadoSasyApi sato vAkyAdvAhulyena saMpratyayo dRSTaH so'smAmaH pratyayita iSTo na kSINadoSaH, tasmAttasya pratyAyitasya vAkyaM gRhyate, zA

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tsvshaa| dalakSaNe venAsammavitA na sambhavatIti / etadapyasamyak / nokatrAvisaMvAdamAtropaLammAtsarvatra tathAbhAvaniyamo yukto vyabhicArasya sambhAvyamAnatvAdanyathA vyamicArilakSaNaM syAt // 1511 // 1512 // evaM tAvahiprakAramapi zAbdalakSaNaM vizeSeNa duSTaM pratipAdya sAmAnyaM dUSaNamAha -vacasAmityAdi / vacasA pratibandho vA ko bAhyeSvapi vastuSu / pratipAdayatAM tAni yenaiSAM syAtpramANatA // 1513 // minAkSagrahaNAdibhyo naikAtmyaM na tdudbhvH| vyabhicArAnna cAnyasya yujyate'vyabhicAritA // 1514 // nahi vAcyairvastubhiH saha kazcittAdAtmyalakSaNastadutpattilakSaNo vA pratibandho va. casAmasti, yena tAni vastUni pratipAdayatAmeSAM vacasAM prAmANyaM syAt / tatra tAvanna tAdAtmyalakSaNaH pratibandho'sti, minAkSagrahaNAdibhyo hetubhyaH / tatra mitrAkSagrahaNaM minendriyeNa grahaNam / tathAhi-zrotrendriyeNa zabdo gRhyate'rthastu cakSurAdinA / Adizabdena kAladezapratibhAsakAraNabhedo gRhyate / kumArilastvAha-mibhendriyaprAyatvAdbhinamityanaikAntikametattathAhi-ekaM rUpaM yadA bahavaH pazyanti tadA minendriyaprAhyatvAdrUpasya bhedaH prApnoti / athApi syAcakSurindriyajAterabhedAdekendriyaprAzatvameveti / evaM tarhi sattAyA anekendriyagrAhyatve'pIndriyajAterabhedAdamibhendriyaprAhyatvamastIti siddhamekatvam / tasmAdbuddhibhedAbhedAbhyAM padArthabhedAbhedavyavasthA nendriyabhedAbhedAbhyAmiti / Aha ca-"na cAnekendriyamAyaM minnatAM prtipdyte| mAbhUdvivazarIrasthaprAyatvAdrUpaminnatA // jAtyabhedAdabhedazcedindriyatvena tatsamam / tulyabuddherato minnA na sattendriyabhedataH // " iti / etaccAsamyak buddhibhedAnede'pi sAdhye samAnatvAt / tathAhyatrApi zakyata evaM vaktum -buddhibhedAdvastubheda ityanaikAntikametat / tathAhi-yadA bahava ekaM rUpaM pazyanti, tadA buddhibhedo'syevAnekacakSursAnotpateH / naca tadA rUpasa bhedaH / yadi cakSurvijJAnajAterabhedAdekatvaM parikalpyate, evaM varhi rUparasAdInAmapyekatvaM prApnoti / satyapi taduddhibhede vijJAnajAveramedAt / vatazca yaduktam-"buddhibhedAnna caikatvaM rUpAdInAM prasajyata" iti vAstAhanyeva / vasmAbAtyuttarametat / atha satyapi skhalakSaNabhede yAdRze lakSaNa

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pkhikaasmetH| bhede yAhazo loke bhedAbhedavyavahAraH prasiddhaH, ekAnekapratyavamarzahetutvena tAdRzau buddhibhedAbhedAvupAdIyete / indriye'pi sarva samAnamityalaM prasaGgena / na tadudbhava iti / nApi tadutpattilakSaNasambandho vyabhicArAt / arthAbhAve'pi vivakSAmAtrAdAzAt / nacAnyasya tadutpattirahitasyAvyabhicAritA'styatiprasaGgAt / tasmAna vAcye'rthe zabdasya prAmANyam // 1513 // 1514 // __ yadyevaM kathamuktam-"na pramANAntaraM zAbdamanumAnAttathAhi saH (tat ?) / kRtakatvAdivatsvArthamanyApohena bhASate" iti / etadAzaya yathAnumAne'ntarbhAva iSTastathA pratipAdayannAha-vacobhya ityAdi / vacobhyo nikhilebhyo'pi vivaSA'numIyate / pratyakSAnupalambhAbhyAM taddhetuH sA hi nizcitA // 1515 // nikhilebhya iti / pauruSeyatvenApyamimatebhyaH / sA ca vivakSA tatkAryatvAdvacanApratIyate / natu vAcyatayA / yasmAdAtmasantAne'nvayavyatirekAbhyAM vacasAM hetuH sA vivakSA nizcitA / yattUktamanyApohena bhASata iti tatra bhASaNaM dyotanaM jJApanamiti yAvat / tathAcAsya vivaraNam-"tatkRtakatvAdivadarthAntarasambaddhana vyavacchedena dyotayatI"ti / avazyaM caitadvijJeyamanyathA kRtakatvAdivaditi sAdhanavikalo dRSTAntaH syAt / nahi kRtakatvAderbhASaNaM sambhavati, tasya zabdadharmatvAt / tatazcAnyApohena bhASaNAditi heturasAdhAraNaH syAt // 1515 // nanu ca vivakSAyAmapi zabdasya naiva prAmANyaM yuktam / tathAhi na tAvadvivakSAvizeSe prAmANyaM vyabhicArAt / bhrAntasyAnyavivakSAyAmanyavAkyadarzanAt / nApi vivakSAsAmAnye, vaiphalyAt / nahi vivakSAmAtravijJAnaM kacidvyavahArAGgatAM pratipadyate / tato'rthavizeSAnizcayAt / etadAzaGkaya bhrAntasyetyAdinA, vivakSAvizeSe tAvatprA. mANyamAha-dhAntAdhAntetyAdi / bhrAntasyAnyavivakSAyAM vAkyaM cednydiikssyte| tathA vivakSamapyetatta(kSAsAmAnyeta?)mAnavapravartate1516 bhrAntAbhrAntaprayuktAnAM vailakSaNyaM parisphuTam / vidagdhAH prakRtAdibhyo nizcinvanti girAmalam // 1517 // avazyaM hi prAntAprAntaprayuktAnAM vailakSaNyamaGgIkartavyam , anyathA na bharaNa

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442 tatvasaGgrahaH / bhedo bhedakaH syAt / taba vailakSaNyaM kuzalAH puruSA nizcinvantyeva prakRtAdibhyaH / prakRtam-prakaraNam / AdizabdenAvyAkulatA mukhaprasannatAdi gRhyate // 1516 // // 1517 // 1 vailakSaNyameva girAM kathamityAha -- vailakSaNyena hetunAmiti / vailakSyaNyena hetUnAM vizeSaM tAsu ye na tu / avagacchanti doSo'yaM teSAM liGgasya nAsti tu // 1518 // sandihyamAnavapuSo dhUmasyApyekadA'nyathA / bhAvAnnizcayakAle'pi na syAttejasi liGgatA // 1519 // kAraNabhedAditi yAvat / tasmAtsuvivecitaM kArya na kAraNaM vyabhicaratIti bhavatyeva vivakSAvizeSe prAmANyam / ye punastAsu liGgabhUtAsu gIrSu vizeSaM nAvadhArayanti teSAmayaM doSo natu liGgasya / nahi liGgaM sattAmAtreNa gamakamiSyate, kiM tarhi ?, nizcitam / tasmAtpratipatturdoSo'yam / anyathA hi kacidvASpAdirUpeNa sandihyamAnasya dhUmasyAnyatvAbhAvAdagamakatvAnnizcitasyApi vahnau sAdhye na liGgatA prApnoti / apica yadA sarva evAyaM zAbdo vyavahArastaimirikadvayadvicandradarzanavatsvapratibhAsAnu - rodhena bhrAnta eveSyate, tadA kathaM vivakSAvizeSe vyabhicArodbhAvanAdaprAmANyaprasaJjanaM syAt, tatra vivakSAvizeSe pAramArthikasya prAmANyasyAnabhyupagamAt / tathAcAha"saGketApekSayA tasya hRdi kRtvA prakAzanam / anumAnatvamuddiSTaM natu tattvavyapekSayA / / " iti / / 1518 / / 1519 // vivakSAsAmAnye'pi sAdhye prAmANyaM pratipAdayannAha -- teSAmityAdi / teSAmapi vivakSAyAH kevalAyA virudhyate / nAnumaikAntasadbhAvAtprANitAdiprasiddhaye // 1520 // teSAmapi bhrAntAbhrAntaprayuktAnAM sarveSAM vivakSAsAmAnye nAnumAnatva virodhaH, ekAntasadbhAvAt--avyamicArAt / naca - " sAnnidhyatastasya puMsazcintAmaNeriva / nissaranti yathAkAmaM kuDyAdibhyo'pi dezanAH || " ityanenAbhyupagamena vyamicAra AzaGkanIyaH / yatastatrApi vivakSaivAdyA karaNam / pUrvapraNidhAnAhitasaMskArabalenaiva tatra vacanapravRtteH / tathAhi --- atyabhyastamanthaJcAdyAyA ( svAdhyAyA ? ) dikAle'nyadvikalpayads (as ? ) pi vacanapAdaviharaNAdikriyApravRtteH / nahi pUrvasamIhA na teSAM kAraNa

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pkhikaasmetH| manyathA hi gopAlaghaTikAdau dhUmopalammAbhUmAderapi liGgasya vyabhicAritvaM codanIyaM syAt / tasmAtsarvatraiva kAryaliGgadezakAlAdhapekSayA na vyabhicAraH sambhavItyekAntasadbhAva eva / naca vaiphalyam , prANitAdisiddhaye pravRtteH sAphalyasambhavAt / zAdizabdena kAraNadoSAdayo gRhyante // 1520 // bhavatu nAma vivakSAM prati zabdasya prAmANyam / tathApi ko'tra dharmI kiM sAdhyaM kathaM vA sambandhaH siddho yena trairUpyasadbhAvenAnumAne'ntarbhAvAna pramANAntaratvaM syAdityAha-vivakSAyAmiti / vivakSAyAM ca gamyAyAM vispaSTaiva triruuptaa| puMsi dharmiNi sA sAdhyA kAryeNa vacasA yataH // 1521 // pAdapArthavivakSAvAnpuruSo'yaM prtiiyte| vRkSazabdaprayoktRtvAtpUrvAvasthAvahaM yathA // 1522 // puruSo dharmI yatra vaktA dRzyate, sA-vivakSA sAdhyA, svasantAne ca sambandhaH pUrva siddhaH / yatra tu vaktA na dRzyate tatra pradezo dharmI puruSaviziSTaH sAdhyaH / tathAhi-pradezasyApi zabdakAraNatvamastyeva / parvatakuharAdAvanyAdRzazabdazravaNAta // 1521 // 1522 // ato yatra parairvAhye trairUpyAdi nirAkRtam / zabdAnAmiSyate tatra naivAsmAbhiH pramANatA // 1523 // yatra tveSAmabhISTeyaM vyaktaM tatra triruuptaa| vivakSAyAM tu sAdhyAyAM trailakSaNyaM prakAzitam // 1524 // evaM sthite'numAnatvaM zabde dhUmAdivadbhavet / trairupyasahitatvena tAdRgviSayasattvataH // 1525 // iti shaabdvicaarH| ata ityAdinA bAhyApekSayA zabdasyAnumAnatve sAdhye trairUpyarahitatvenetyasya heto. vaiphalyamAha siddhasAdhyatayA / vivakSApekSayA tvasiddhatAM yatretyAdinA prAha / tAM prati zabdasya trairUpyasya prakAzitatvAt // 1523 // 1524 // 1525 // iti shaabdvicaarH| .

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tsvshH| apamAnamadhikRtyAha-kIDagilyAdi / kIDaggaSaya ityevaM pRSTo naagrikairydaa| bravItyAraNyako vAkyaM yathA gaurgavayastathA // 1526 // etasminupamAnatvaM prasiddhaM zAvare punH| asyAgamAbahirbhAvAdanyathaivopavarNitam // 1527 // kIdRzo gavaya ityevaM pRSTasya yadvAkyaM yAdRzo gaustAdRzo gavaya iti, asya vAkyasyopamAnatvaM vRddhanaiyAyikAnAM prasiddham / zAbare tu bhASye zabarasvAminA zAbda evAsyAntarbhAvAna yuktaM pRthakapramANAntaratvamIdRzasyopamAnasyeti matvA'nyAdRzamevopamAnaM varNitam / upamAnamapi sAdRzyamasannikRSTe'rthe buddhimutpAdayati / yathA gavayadarzanaM gosmaraNasyetyamunA pranthena // 1526 // 1527 // enameva vyAcikhyAsurAha-gAM dRSTvetyAdi / gAM dRSTvA'yamaraNyAnyAM gavayaM vIkSate ydaa| bhUyo'vayavasAmAnyabhAjaM vartulakaNThakam // 1528 // tadA'sya gavayajJAnaM rUpamAtrAvabodhakam / pratyakSameva yacApi vizeSeNa vikalpakam // 1529 // gavA sadRzarUpo'yaM pshurityetdiidRshm| . akSavyApArasadbhAve jAte. pratyakSamiSyate // 1530 / / pUrva gAM dRSTvA pazcAdaraNyaM gato yadA gavayaM pazyati, kiMviziSTam , bhUyo'vayavasAmAnyabhAjam-bhUyAsyavayavasAmAnyAni bhajata iti kRtvA, vartulakaNThakamsAnArahitam , tadA yatprathamaM gavayasvarUpamAtraprAhi nirvikalpakamAlocanAjJAnamutpaghate tattAvatpratyakSam / yacApi gavA sadRzo'yaM pazurityevamAkAraM vizeSeNa vikalpayadutpadyate tadapi pratyakSameva, akSavyApAreNotpatteH // 1528 // 1529 / / 1530 // ___ syAdetatsmaraNabalAdasadeva sAdRzyaM vikalpayadutpadyate nAkSavyApAreNetyAzayAhatatra ydypiityaadi| tatra yadyapi gAM smRtvA tajjJAnamupajAyate / samidhergavayasthavAdbhavedindriyagocaram // 1531 // yadyapi smRtipUrvakaM tatsAdRzyamAhi jJAnaM, tathApi gavayasthatvena sannihitatvA

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pvikaasmetH| tsaadRshymindriygocrH| sannidhiH-sagnihitatvam / gavayasthatvAditi samihitatve hetuH / yasmAdvayasthaM sAdRzyaM tasmAdasya sannidhiH // 1531 // nanu ca dviSThatvAtsAdRzyasya kathamekatra gavaye'sya grahaNaM yuktmityaah-saamaakyvddhiityaadi| sAmAnyavaddhi sAdRzyaM pratyekaM ca samApyate / pratiyoginyadRSTe'pi yasmAttadupalabhyate // 1532 // sAmAnyena tulyaM vartata iti sAmAnyavat / yadyapi sAdRzyaM dviSThaM tathA'pi sAmAnyavatpratyekaM samAptamiti kRtvA pratiyogini gavAdAvadRSTe'pi sannihitatvAdekatrApyupalabhyata eva // 1532 // syAdetat-yadi sAdRzyaM vastu bhavettadopalabhyeta yAvatA tadevAsya vastutvaM na siddhamityAha-sAdRzyasyetyAdi / sAdRzyasya ca vastutvaM na zakyamapabAdhitum / bhUyo'vayavasAmAnyayogo jAtyantarasya tat // 1533 // bhUyasAM gavAdizRGgAdyavayavasAmAnyAnAM gavayAdijAtyantareNaikavyaktisamavAyalakSaNaH sambandhaH sAdRzyam / sambandhazca sambandhibhyo nAtyantaM minnaH, sambandhAdipratyayAbhAvaprasaGgAt / sajAtIyasya sarvAvayavasAmAnyasadbhAvAtsAdRzyaM nAstIti jJApanArtha jAtyantaragrahaNam // 1533 // sAmpratamupamAyAH svarUpaM darzayannAha-tasyAmiti / tasyAmeva vyavasthAyAM yadvijJAnaM pravartate / pazunaitena tulyo'sau gopiNDa iti sopamA // 1534 // anena paridRzyamAnena pazunA sadRzo gaurityevamAkAraM parokSagoviSayaM yajjJAnamupajAyate tadupamAnaM pramANam // 1534 // - prameyamasya darzayannAha-tasmAdityAdi / tasmAdyatmayate tatsyAtsAdRzyena vizeSitam / prameyamupamAnasya sAdRzyaM vA tadAzritam // 1535 // yasmAdyathoktalakSaNayuktamupamAnaM, tasmAdyadvAdi smaryate gavayAdisAdRzyaviziSTaM, tadupamAnassa prameyam / yadvA sAdRzyamAnaM gavAdisamAzritam // 1535 //

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tattvasaGgrahaH / nanu ca pratyakSeNa sAdRzyamupalabdhaM, gauzca smRtyA viSayIkRta eva, tatkimanyadadhikaM prameyamasti yadadhigamAdupamAnasya prAmANyaM svAdityAha - pratyakSeNeti / pratyakSeNAvabuddhe ca sAdRzye ca gavi smRte / viziSTasyAnyato'siddherupamAyAH pramANatA / / 1536 // yadyapi pratyakSeNa sAdRzyaM gRhItaM, gauzva smRtyA viSayIkRtaH, tathApi sAdRzyaviziSTasya gopiNDasyAnyataH pratyakSAtsmaraNAccAsiddhatvAt / upamAnasya tadadhigame prAmANyam // 1536 // atraiva dRSTAntamAha -- pratyakSe'pIti / pratyakSe'pi yathA deze smaryamANe'pi pAvake / - viziSTaviSayatvena nAnumAnApramANatA // 1537 // yathA pradezAdau dharmiNi pratyakSe'pi smRtyA cAgnau gRhIte'pi vahniviziSTapradezAdi - viSayatvAnnAnumAnasyAprAmANyamapi tu prAmANyameva, tadvadupamAnasyApIti // 1537 // athApi syAdbhavatu pramANamupamAnaM, tatkathaM pratyakSAdeH pRthak pramANamityAha - nahIti / nahi pratyakSatAsiddhaM vijJAnasyopapadyate / indriyArthAbhisambandhavyApAravirahAttadA // 1538 // trairUpyAnupapattezca naca tasyAnumAnatA / pakSadharmAdi naivAtra kathaJcidavakalpate || 1539 // (prAggogataM hi sAdRzyaM na ) dharmatvena gRhyate / gavaye gRhyamANaM ca na gavAmanumApakam // 1540 // na tAvatpratyakSaM yuktamindriyArthAmisambandhenAnutpatteH / nApyanumAnaM trairUpyAbhAvAt / tathAhi -- atra pakSadharmaH sAdRzyaM vA parikalpyate, paridRzyamAno gavayAdirvA, taca sAdRzyaM liGgatvena parikalpyamAnaM gogataM vA kalpyeta gavayagataM veti pakSadvayam / tatra na tAvadgavAdiprameyasthasya sAdRzyasya liGgatvaM, gavayadarzanAtprAktasyAgRhItatvAt / nacAgRhItasya liGgatvaM yuktamatiprasaGgAt / gayavasthaM tarhi sAdRzyaM liGgaM bhaviSyati, tatra tasya gRhItatvAdityAha - gavaye gRhyamANaM ca na gavAmanumApakam, vyadhikaraNatvAtkAkasya kArNyAdivat / / 1538 / / 1539 / / 1540 //

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paJjikAsametaH / b gavayadarzanAdUrdhvaM tarhi gavi gRhItatvAdetatsthaM liGgaM bhaviSyatItyAha - pratijJeti / pratijJArthaikadezatvAdgogatasya na liGgatA / gavayazcApyasambandhAnna goliGgatvamRcchati // / 1541 // sAdRzyasya prameyatvAnna yuktaM tasyaiva liGgatvam / gavayastarhi liGgaM bhaviSyatItyAha - gavaya iti / atrApi vyadhikaraNatvAnna gavayasya liGgatvam / / 1541 // prAmANyaM tarhi mAbhUdupamAnasyetyAha - na cApramANamityAdi / na cApramANaM tajjJAnamajJAtArthaprakAzanAt / gavayAdarzanAtpUrvaM tatsAdRzyAnavagrahAt // 1542 // pUrvaM gavayasAdRzyaviziSTasya goragrahaNAt / ajJAtasya sAdRzyopAdhergoH prakAzanamastIti yuktaM prAmANyam // / 1542 // prameyetyAdinA pratividhatte / prameyavastvabhAvena nAbhipretA'sya mAnatA / bhUyo'vayava sAmAnyayogaH sAdRzyamasti cet // 1543 // sAmAnyAni nirastAni bhUyastA teSu sA kutaH / taizca yogaH pramANaM cedasti tatpratipAdakam / / 1544 // sAmAnyasya ca vastutvaM pratyakSagrAhyatA'pi ca / abhAvAnyaprameyatvAdasAdhAraNavastuvat // 1545 // prameyAbhAvAt SaTpramANavyatiriktapramANavadato nopamAnaM pramANam / bhUyo'vayavasAmAnyayogAtmakaM sAdRzyamasti prameyamato heturasiddha iti cet / tanna / sAmAnyaparIkSAyAM sAmAnyAnAM nirastatvAnna teSAM bhUyastvam / nApi tairyogo'stIti nAsi - ddhatA hetoH / syAdetat -- astyeva sAmAnyapratipAdakaM pramANamato'siddha eva hetuH / tatredaM pramANam - sAmAnyaM vastu, tathA pratyakSagrAhyam, iti pratijJAdvayam / abhAvAnyaprameyatvAditi hetuH / abhAvAtprameyAdanyaprameyasvabhAvatvA dityarthaH / asAdhAraNavastuvaditi dRSTAntaH / asAdhAraNavastutvalakSaNam // / 1543 / / 1544 / / 1545 // abhAvetyAdinA dUSaNamAha abhAvapakSanikSiptasAmAnyArthapravAdinAm / asiddhirAyasAdhye ca pratijJArthakadezatA / 1546 //

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tttvsnggrhH| sAmAnyArtheyatrArthazabdaH prameyavacanaH pratijJAdvaye'pi bauddhAnAmasvabhAvasAmAnyavAdinAmabhAvAdanyatvaM sAmAnyasyAsiddhamiti hetorasiddhiH / pratijJArthaMkadezabhAvazcAye sAdhye vastulakSaNe / tathAhi-abhAvAdanyadvastveva bhavati, abhAvavyavacchedalakSaNavAdAvasma, tadeva zabdAntareNa hetutvenopAttam / tadeva ca sAdhyamiti prtijnyaarthNk| dezatA / / 1546 // kiM ca smRtikhabhAvatvAdvA na pramANamupamAnaM, smRtyantaravat / tatra smRtikhabhAvatvaM pratipAdayannAha evamityAdi / / evaM tu yujyate tatra gorUpAvayavaiH saha / gavayAvayavAH kecittulyapratyayahetavaH // 1547 // tatrAsya gavaye dRSTe smRtiH samupajAyate / asakRt dRSTapUrveSu gorUpAvayaveSviyam // 1548 // ataeva turaGgAdau tatsAdRzyena no mtiH| vartate gavaye dRSTe ko vizeSo'nyathA punaH // 1549 // prakRtyaivAsatyapi sAdRzyAkhye vastuni kecidvayAvayavA gogatairavayavaiH saha tulyapratyavamarzavikalpahetavaH, na sAdRzyaM nAmArthAntaramanyatra tulyapratyavamarzahetubhyo'vayavebhyaH, tebhyo'rthAntarasya buddhAvapratibhAsanAt / tasmAdvayadarzanAdgogatAvayavejveva bhUyodarzanabalAtsmRtirUpameva jAyate jJAnaM, natu sAdRzyAkhyavastumAhi / anyathA hi turagAdAvapi bhUyo'vayavasAmAnyayogo'stIti tatrApi gavayadarzanAdvIva matiH kiM na pravarteta / nAtra kazcidvizeSo'sti, ubhayatrApi sAdRzyasadbhAvAt / anyatheti / yadyasakRnna dRSTAH syuH / smRtitve tu nAyaM doSo yadevAsakadRSTapUrva tatraiva smRtirbhavati / pratiniyatazaktitvAcca smRtiprabodhahetUnAm // 1547 // 1548 // // 1549 // sthAdetat-bhavatu smRtistathApi smRtireva kasmAdapramANamityAha-vijJAtetyAdi / vijJAtArthaprakAzavAna pramANamiyaM ttH| pramANAntarabhAvastu kuta eva bhaviSyati // 1550 // iyamiti / smRtiH // 1550 // abhyupAmya sArazyasa vastutvaM paramatenaivopamAnAprAmANyamAha-astu vetyAdi /

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449 plikaasmetH| astu vA vastu sAdRzyaM tattu sAmAnyavadgavi / pratiyoginyadRSTe'pi dRSTameva puraHsthitam // 1551 // tathAca smRtirUpatvaM na kthshcinnivrtte| sattAmAtreNa vijJAtaM sAdRzyaM ca gavAtmani // 1552 // gavayena tu sAdRzyamityevaM na vinizcitam / pramiNotyupamAnaM tu vailakSaNyaM tataH smRtaH // 1553 // bhavatu sAdRzyaM vastugati ca sAmAnyamiva sarvAtmanA parisamAptaM, tathApi gavayadarzanAtpUrva gavi puro'vasthite pratyakSeNa gRhyamANe tato'vyatirekAttadapi puro'vasthita sAdRzyaM gRhItameva gokharUpavat / anyathA hyavyatireko na siddhyati / tatazca gRhItagrahaNAtsmRtirUpatvAnna pramANam / athApi syAtsattAmAtreNa pUrva sAdRzyaM gRhItam , etadvayenaitatsAdRzyaM gorityanena rUpeNa na gRhItaM / upamAnaM tvanenAkAreNa pramiNoti, tataH smRtirUpatvamasiddhamiti // 1551 // 1552 // 1553 // tatrAha-yadi nAmetyAdinA / yadi nAma gRhItaM no nAnA tenaiva tatpurA / - gRhItaM tu kharUpeNa yadasyAtmAbhidhIyate // 1554 // yadi nAma gavayena sAdRzyamityanena nAmnA viziSTaM godravyaM gavayadarzanAtpUrva na gRhItaM, svarUpeNa tu gRhItameva / yastasya svabhAvaH sa gRhIta iti yAvat / kiM tasvarUpamityAha yadasyAtmAbhidhIyata iti / yatsvarUpaM tasya gopiNDasyAtmetyamidhIyate / tena-svarUpeNa svabhAvalakSaNena tadgRhItamiti yAvat // 1554 // yadi nAma gRhItaM tataH kimityAha-na nAma rUpamityAdi / na nAma rUpaM vastUnAM yattasyAgrahaNe sti| parijJAtAtmatattvAnAmapyavijJAtatA bhavet // 1555 // nahi vastUnAM svarUpaM nAma bhavati, yena tasya nAnaH pUrvamagrahaNe gRhItasyApi vastuno na grahaNaM syAt / vizeSatazca nizcayAtmakapratyakSavAdino na gRhItamityevaM na yukaM balam // 1555 // etAvatA ca lezena pramANatvavyavasthitau / neyattA syAtpramANAnAmanyathA'pi prmaanntH||1556 //

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tattvasaGgrahaH / kiyA-- anena tulya iti jJAnAdetAvatA lezena pramANAntarakalpanAyAmatiprasaGgaH syAt / "pratyakSamanumAnaM ca zAbdaM copamayA saha / arthApattirabhAvazca SaDete sAdhyasAdhakAH ||" iti neyattA syAtpramANAnAm // 1556 // tamevAtiprasaGgaM darzayannAha - tarupa tayAdItyAdi / 450 tarupaGktyAdisaMdRSTAvekapAdapadarzanAt / dvitIyazAkhivijJAnAdAdyo'sAviti nizvayaH // 1557 // pramANAntaramAsaktaM sAdRzyAdyanapekSaNAt / gRhItagrahaNAnno cetsamAnamupamAkhapi / 1558 / / Adizabdena pipIlikAdipaGktigrahaNam / tarupaGktyAdidarzanakAle prathamavRkSagrahaNAdAdyo'yaM vRkSa iti nizvayo nopajAyate / dvitIyavRkSopalabdhau tu satyAmAdye zAkhinyAdyo'yaM zAkhIti yo'yaM jAyate nizvayaH sa pramANAntaraM syAt / kasmAt / sAdRzyAdyanapekSaNAt / sAdRzyaM nApekSata iti nopamAnamidam / akSavyApArAnapekSaNAnna pratyakSam / liGgAnapekSaNAnnAnumAnam / zabdanirapekSatvAnna zAbdam / anyathA * nupapadyamAnadRSTazrutArthAnapekSatvAnnArthApattiH / pramANaprameyanivRttyanapekSaNAnnAbhAvaH / tathA -- asmAtpUrvamidaM pazcAddIrgha hasvamidaM mahat / ityevamAdivijJAne pramA'niSTA prasajyate / iti vaktavyam / smRtitvAdgRhItagrahaNAnna pramANAntarametaditi cet / samAnamupamAsvapi / gRhItaprAhitvam / upamAskhiti vyaktibhedAdbahuvacanam // 1557 // / / 1558 / / gavayasyopalambhe ca turaGgAdau pravarttate / tadvaisAdRzyavijJAnaM yattadanyA pramA na kim // 1559 // abhAvAntargataM no cennaivaM bhAvAvalambanAt / anyonyAbhAvatAyAM vA samaM sAdRzyabuddhiSu // 1560 // kiyA--yathA gavayadarzanAdgavi sAdharmyajJAnaM pramANAntaraM vyavasthApyate, tathA gavayadarzanAtturaGgAdau vaisAdRzyasya vijJAnamapi kasmAnna pramANAntaraM vyavasthApyeta / abhAvapramANAntarbhAvAnna pramANAntaramiti cet / naitadyuktam / kasmAt / bhAvAvalambanAt / abhAvasyAbhAvaviSayatvAt / syAdetat / baisAdRzyaM hi sAdRzyAbhAva:, tasmAdastyeSAbhAvAntargatirityAha--anyonyetyAdi / anyonyAbhAvatAyAM satyAM yatha

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pkhikaasmetH| 451 bhAvarUpaM prameyaM vyavasthApyate tadA, sama-tulyametadIdRzaM prameyaM, sAdRzyabuddhiSu-upamAnatveneSTAsu // 1559 // 1560 // kathamityAha-sAdRzyasyetyAdi / 4 sAhazyasya viveko hi yathA tatra pramIyate / sarvAvayavasAmAnyaviveko gamyate tathA // 1561 // yathA tatra vaidha-jJAne sAdRzyavivekaH pratIyate tathA sAdharmyajJAne'pi sarvAvayavasAmAnyaviyogo gamyata ityabhAvAntarbhAvaH syAdvaisAdRzyajJAnavat // 1561 // atraivopapattimAha-bhUya ityAdi / bhUyo'vayavasAmAnyayogo yenAdhigamyate / sarvAvayavasAmAnyayoge tattvaM prasajyate // 1562 // yeneti kAraNopadezaH / yena-yasmAt , sAdharmyajJAne bhUyo'vayavasAmAnyayogo. 'vagamyate / natu sarvAvayavasAmAnyayogastasmAdatrApyanyonyAbhAvaH / anyathA yadi sarvAvayavasAmAnyayogaH syAt , tadA tattvaM-gotvaM gavayasya prasajyeta // 1562 // zrutAtidezavAkyasya samAnArthopalambhane / saMjJAsambandhavijJAnamupamA kaizcidiSyate // 1563 // kaizciditi / naiyaayikaiH| ta evamupamAnasya lakSaNamAhuH-"prasiddhasAdhAsA. dhyasAdhanamupamAna"miti / prasiddha sAdharmya prasiddhena vA sAdharmya yasya sa prasiddhasAdho gavayaH, tasmAt-tamAzritya, sAdhyasya-saMjJAsaMjJisambandhasya, sAdhanaMsiddhiH, upamAnam / tathAhyAgamAhitasaMskArasmRtyapekSAtsAdharmyajJAnAtsamAkhyAsambandhapratipattirupamAnamityayamevArtho'nyairanyathA nirdiSTaH / gauriva gavaya ityatidezavAkyamAgamaH, tenAhito yaH saMskArAkhyo guNaH, tato yA'tidezavAkyArthasmRtirupajAyate'raNye gavayadarzanAt , tAmapekSate yatsAdharmyajJAnaM tattathoktam / samAkhyA-saMkSA, / zabda iti yAvat / tena sahArthasya yaH sambandhaH, tasya pratipattirupamAnamiti tulya evArthaH // 1563 // tatrApItyAdinA dUSaNamAha tatrApi sNjnyaasmbndhptipttirnaakulaa| tasyAtidezavAkyasya tadaiva avaNe yadi // 1564 //

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452 tttvsngkhH| tathA parigRhItArthagrahaNAna prmaanntaa| smRterivopamAnasya karaNArthaviyogataH // 1565 // tatrAtidezavAkyazravaNakAle saMjJAsaMjhisambandhapratipatteH pUrvamevotpannatvAtpazcAdutpadhamAnAyAM gRhItagrahaNAna pramANatvaM smRtivat / syAdetadgRhItagrAhitvaM, bhaviSyati' prAmANyaM ceti, ko'tra virodha ityAha karaNArthaviyogata iti / karaNArtha:sAdhakatamatvam , aniSpAdite karmaNi pravRttyA // 1564 // 1565 / / sAdetat-pUrva saMjJAsambandhapratipattirna jAtaiva, tato gRhItagrahaNAdityasiddho heturityAha-atha seti / atha sA naiva saMjAtA tathA'pi pratipadyate / so'yaM yasya mayA saMjJA saMzruteti kathaM tadA // 1566 // yadi pUrva na saMjAtA saMjJAsambandhapratipattirabhaviSyattadA'yamasau gavayo yasya mayA pUrva saMjJA bhutetyevamAkArApratipattioMdAyiSyata // 1566 / / atraivopapattimAha-tathA hiiti| tathA ghazrutatatsaMjJo gavayasyopalambhane / tannAma zrutamasyeti na jJAtuM kazcana prabhuH // 1567 // aviddhakarNastvAha-AgamAtsAmAnyena pratipadyate vizeSapratipattistUpamAnAditi / atastanmatamAzaGkate-upayuktopamAna iti / upayuktopamAnazcettulyatvagrahaNe sati / viziSTaviSayatvena sambandhamavagacchati // 1568 // upayuktamupamAnamatidezavAkyaM yasya sa tathoktaH // 1568 // asyaivArtha dvitIyena lokenAcaSTe-AgamAddhIti / AgamAddhi sa sambandhaM vetti sAmAnyagocaram / viziSTaviSayaM taM tu vijAnAtyupamAzrayAt // 1569 // viziSTo viSayo gavayaH // 1569 // nanvityAdinA prtividhce| nanvanyatra na saMjJAyAH sambandhasthAvabodhane / tatyA barthAntare bodho yujyate'tiprasaGgataH // 1570 //

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prikaasmetH| 453 netyasya yujyata ityanena sambandhaH / nAnyatra saMjJAsambandhapratipacau satyAM tasyAH saMjJAyA arthAntare pratipattiyuktA'tiprasaGgAt // 1570 / / tamevAtiprasaGga darzayannAha nahIti / nahi citrAGgAde kazcittannAmagrahaNe sati / kAlAntareNa taM zabdaM vetti cArakirITini // 1571 // tasmAtprAga yatra tenedaM vikalpapratibimbake / jJAtaM nAma bahirbuddhyA sAmAnyamiti sNjnyite||1572 // gavayasyopalambhe'pi tatraiva prtipdyte| dRzyakalpAvibhAgajJo bAhya ityabhimanyate // 1573 // aGgadaH-kaTakAkhyamAbharaNam / citro'Ggado yasyAsau tathoktaH / nahi citrAGgado yaH sa devadatta ityuktaH kazcitkAlAntare taM citrAGgadazabdaM cArukirITini yajJadatte pratipadyate / kirITaM-mukuTa, cAru ca tat kirITaM yasyAsti sa tathoktaH / tasmAnmAbhUdatiprasaGga iti / yatraivArthe vikalpasamAropite bAhyArthavyavasAyinyA buddhyA gRhItaM nAma-saMjJA, gavayopalambhe'pi tatraiva tannAma pratipadyate, natu bAhye svalakSaNe gavayAkhye / tadeva ca vikalpapratibimbakaM sAmAnyamiti vyavahiyate / ttpriklpitm| tasya nirAkRtatvAt / kathaM tarhi bAhyaskhalakSaNAbhimAna ityaah-dRshyetyaadi||1571|| // 1572 / / 1573 // atha skhalakSaNe zabdAdipravRttau ko virodha ityAha-evamityAdi / evaM ca pratipattavyaM ytkhlkssnngocraaH| vikalpA dhvanayazcApi vistareNa nirAkRtAH // 1574 // yataH zabdArthaparIkSAyAM vistareNa svalakSaNagocaratvaM zabdAnAM vikalpAnAM ca nirAkRtam, tasmAdvikalpasamAropita eva zabdArthaH / / 1574 / / teSAM tadgocaratve'pi bhavatyevAnumaiva vaa| trirUpaliGgajanyatvamasya caivaM pratIyate // 1575 // yo gavA sahazo'sau hi gvyshrutigocrH| saGketagrahaNAvastho buddhistho gavayo yathA // 1576 // bhavatu vA teSAM vikalpazabdAnAM khalakSaNagocaratvam / tathA'pyanumAna evAnta

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454 tsvsgrhH| rbhAvAmopamAnaM pramANAntaram / kathaM trirUpaliGgajatvamantareNAsthAnumAne'ntarbhAva ityAzama trirUpaliGgajanyalaM pratipAdayannAha-trirUpetyAdi / gosadRzatvaM hetuH, gavayakSutigocaratvaM sAdhyadharmaH, saGketaprahaNakAle vikalpabuddhipratibhAsI buddhistho gavayo dRSTAntaH / dRzyamAno gavayo dharmI // 1575 // 1576 // ___ syAdetat-gauriva gavaya ityetasminsaGketakAle gavayo buddhau na samArUDha eva / tatazcAsiddho dRSTAnta ityAha-buddhistho'pItyAdi / buddhistho'pi na cettasyAmavasthAyAM bhvedsau| kriyate samayaH kasminnayaM ca sahazo gavA // 1577 // na kevalaM na cakSurgocara ityapi zabdArthaH / yadi buddhau gosArUpyAnugataM na kiM. citpratibhAseta tadA'yaM sadRzo gaveti kimAzritya saGketaH kriyeta, kriyate ca samayaH, tasmAdbuddhistho gosArUpyAnugata AkAraH kazcitsamayakAle pratibhAsate ityabhyupagantavyam // 1577 // evaM tAvacchabdArthayoH sambandhaM prameyamupamAnasyAbhyupagamya gRhItagrahaNAdanumAnA. ntarbhAvAcAprAmANyamasya pratipAditam / sAmprataM sambandhivyatiriktaH sambandho'paro nAsti, tau ca sambandhinau pramANAntareNAgRhItau, tathAhi-samayakAle zrotrajJAnena zabdo gRhItaH, pazcAca gavayazcakSuSA purovartI gRhItastatkimaparaM prameyamasti, yenopamAnasya prAmANyaM syAditi / etatpratipAdayannAha-na sambandhItyAdi / na sambandhyatiriktazca sambandho'stIti sAdhitam / prAgeva samaye zabdo gRhItaH zrotracetasA // 1578 // cakSuSA dRzyate cAsAvarato'vasthitaH pshuH| pRthagvijJAtayoreSA yuktA na ghaTanA pramA // 1579 // gRhItapratisandhAnAtsugandhimadhuratvavat / tannAmayogasaMvittiH smArtatAM nAtivartate // 1580 // anena gRhItagrahaNAdaprAmANyamAha-sAdhitamiti / guNapadArthaparIkSAyAm / syAdetat yadyapi pRthaksambandhinau gRhItau zrotrAdicetasA, tayozca ghaTanopamayA kriyate, tasmAiTanayA prAmANyamupamAnasya syAdityAha-pRthagityAdi / sugandhimadhurAdivaviti / saptamyarthe batiH / yathA yadetadvastvanubhUyamAnaM tanmadhuraM tatsugandhI

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pshikaasmetH| 452 tyAdau viSaye gRhItasaMyojanAtmakaM jJAnaM na pramANaM tayedamapi na bhvitumrhtiityrthH| tat-tasmAt , nAmayogasaMvittiH saMjJAsambandhajJAnaM, smArttatAM nAtivartate-yayokanItyA // 1578 // 1579 // 1580 // * syAdetat-nahi saMjJAsambandhaH sAdharmyadvAreNa kacitkriyate, kiM tarhi ?, sAkSA saMjJinamupadaryAyaM gaurityevaM kriyamANo dRSTaH, natu parokSaviSaya ityAha-anantetyAdi / anantopAyajanyAzca samAkhyAyogasaMvidaH / sAdharmyamanapekSyApi jAyante narapAdiSu // 1581 // samAkhyAyogasaMvida iti / saMjJAsambandhajJAnAni / narapAdiSviti / rAjA. diSu // 1581 // tadevAnantopAyajanyatvaM pradarzayitumudAharaNamAha-sitAtapatretyAdi / sitAtapatrApihitanapAdo nraadhipH| teSAM madhya iti prokta upadezavizeSataH // 1582 // kAlAntareNa tadRSTau tannAmAsyeti yA mtiH| sA tadA'nyApramA prAptA sAdhAcanapekSaNAt // 1583 // yathAhi kazcitkaMcidrUte-gaccha bhrAtaramunA kAryeNa, pazya narAdhipatiM bahumirgajaturagAdhirUDaiH puruSaiH saha gacchantamiti / sa pratyAha-kasteSAM madhye narAdhipatiriti / sa kathayati-sitAtapatreNApihitA banapAdA:-Adityarazmayo yasya sa, teSAM madhye narAdhipatiriti / tasya tamupadezaM gRhItvA gatasya dRSTvA taM yathokavizeSaNaviziSTaM rAjAnamayamasau narAdhipatinAmeti yA buddhirutpadyate sA'pi bhavanmatena pramANAntaramApatitam / kasmAt ? / sAdRzyAdyanapekSaNAt / anena pramANaSaTAnantabhIvaM darzayati // 1582 // 1583 // aviddhakarNastu-dve eva pramANe, skhalakSaNasAmAnyalakSaNAbhyAM cAnyatprameyaM nAstIti, etadvighaTanArtha pramANayati-pratyakSamanumAnavyatiriktapramANAntarasadvitIyaM pramANatvAt , anumAnavat / anumAnaM vA pratyakSavyatiriktapramANAntarasadvitIyaM pramANatvAt , pratyakSavat / tathA svalakSaNaM sAmAnyalakSaNavyatiriktaprameyArthAntarasadvitIyaM prameyatvAt , sAmAnyalakSaNavat / sAmAnyalakSaNaM vA khalakSaNavyatiriktaprameyAntarasadvitIyaM prameyatvAt , svalakSaNavaditi / etadevAha-anya iti /

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456 tttvskhaa| anyaH pramAntarAstitvaM sAdhayatyanumAvalAt / pratyakSamanumAbhinnapramANAntarasaGgatam // 1584 // anumAvatpramANatvAdanumA'pyevameva c| (naiva)mapratibandho'yaM heturvAdhAprakAzanAt // 1585 // catuSvaM ca pramANAnAM vyAhanyetaivameva te / yattatra parihAraste sa evAtra bhaviSyati // 1586 // iti upmaanvicaarH| saGgataM-sambaddhaM, sadvitIyamiti yAvat / upalakSaNametatprameyAntarasAdhanasyApi boddhavyam / sAdhyavipakSe hetorbAdhakasyAprakAzanAnna sAdhyasAdhanayoH pratibandha upadarzita ityanaikAntikAH sarva eva hetavaH, saMdigdhavipakSavyAvRttikatvAt / kiMcapratyakSAnumAnopamAnazAbdAni catvAri pramANAnIti saGkhyAniyamo vyAhanyeta, anenaiva prakAreNa pramANAntarasadbhAvAt / tathAhi zakyamidamabhidhAtum-pratyakSamanumAnopamAnazAbdavyatiriktapramANAntarasadvitIyaM pramANatvAdanumAnavaditi / yathApi prameyatraividhyamiSTaM sAmAnyaM vizeSaH sAmAnyavizeSavAniti, tadapi vyAhanyeta, tenaiva prakAreNa prameyAntarasAdhanasambhavAt / yo'tra bhavataH parihAraH so'smAkamapi bhaviSyatItyalaM bahunA // 1584 // 1585 // 1586 // ityupmaanvicaarH| arthApattimadhikRtyAha-pramANaSaTvetyAdi / pramANaSaTkavijJAto yatrArtho nAnyathA bhavan / adRSTaM kalpayatyanyaM saarthaapttirudaahRtaa|| 1587 // yatra dezakAlAdau pratyakSAnumAnopamAnazAbdArthApattyabhAvalakSaNaiH SaGgiH pramANaiH paricchinno'rtho'nyathA nopapadyate yadyevaMbhUto'rtho na bhavedityevaM yA parokSArthaviSayA kalpanA sA'rthApattiH pramANam / udAhRteti / zabarasvAminA / yathoktam- "dRSTaH zruto vArtho'nyathA nopapadyata ityadRSTakalpanA / tadyathA-jIvati devadatte gRhAdarzanena bahirbhAvakalpane"ti / dRSTaH-zAbdavyatiriktapramANapazcakAdhigataH, zrutaH-zAbdapramANAvagataH // 1587 // tatra SaTpramANapUrvikAyA arthApatteryathAkramamudAharaNAnyAha-tatretyAdi /

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prikaasmetH| tatra pratyakSato jnyaataahaahaahhnshktitaa| baheranumitAtsUrye yAnAttacchaktiyogitA // 1588 // zaktayaH sarvabhAvAnAM kaaryaarthaapttisaadhnaaH| apUrvAstAzca gamyante sambandhagrahaNAdRte // 1589 // tatra pratyakSapUrvikA'rthApattiryathA-pratyakSeNa dAhamanubhUya vaDherdAhazaktikalpanA / anumAnapUrvikA yathA-dezAntaraprAptyA'numitAdgamanAtsUryasya gamanazaktiyogakalpanA / zakayazca sarvadA sarvapadArthAnAM kAryArthApattisAdhanA iti / iyamapyarthApattiH kadAcitpratyakSapUrvikaiva, yadA pratyakSeNa kAryamupalabhya kAraNasya zaktiravagamyate / yadA tvanumAnAdinA kAryamavagamya kAraNazaktiravagamyate tadA'numAnAdipUrvikA bhavati kAryArthApattiH / kAryasyAnyathA'nupapattiH sAdhanaM pramANaM yAsAM tAstathoktAH / naca kAraNazaktiH pUrvameva gRhIteti zakyaM vaktum , yasmAdapUrvAstAzca zaktayo gamyante sa. daiva / tenAdhigatArthAdhigantRttvaM nAstIti bhavatyeva prAmANyam / tatraitatsyAtkAryeNa liGgenAnumeyAH zaktayo nArthApattipramANagamyA ityAha-sambandhagrahaNAhata iti / yasmAtsambandhaprahaNamantareNa gamyante tasmAnAnumeyAH // 1588 // 1589 // tameva sambandhagrahaNAbhAvaM pratipAdayannAha-naceti / na cAsAM pUrvasambandho na vA'nyo gRyte'dhunaa| kAryaiH saha yataH syAtAM pakSadharmAnvayAviha // 1590 // na cAsAM zaktInAmanumAnakAlAtpUrva kAryaiH saha sambandho gRhIto yathA vahidhUmayormahAnasAdau, tAsAmatIndriyatvAt / anenAnvayAbhAva uktaH / nApyadhunA'numAnakAle gRhyate sambandho'tIndriyatvAdeva / anena pakSadharmAbhAva uktaH / nahi kAraNAdhArazakInAM kArya dharmo'yuktaH // 1590 // . zrotrAdizaktipakSe vA yAvAn hetuH prayujyate / sarvo'sAvAzrayAsiddho dharmyasiddheH prasajyate // 1591 // kiMca yadA zrotrAdigatAH zaktayaH pakSIkriyante tadA zrotrAdizaktipakSe yAvAnhetuH prayujyate zaktisAdhanAya sarvo'sau heturAzrayAsiddhaH syAt , AbhayabhUtAnAM zakInAmasiddhatvAt / tasmAtkAryArthApattisAdhanAH sarvAH zaktayo nAnumeyAH // 1591 // pIno divA na bhuta cetyevmaadivaashrutau| rAtribhojanavijJAnaM zrutArthApattirucyate // 1592 //

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458 tttvsgrhH| tatra zAbdapramANapUrvikArthApattiryathA-pIno devadatto'kRtarasAyano divA na mujhe ityevamAdivacanazravaNAdarvApAtrau mukta ityevamAdyarthakalpanA // 1592 // __ syAnmatam-pIno devadatto divA na bhute ityasyaiva vAkyasyAyamarthaH pratIyate rAtrau mukta ityata Aha-na rAjyAdipadArthazceti / na rAjyAdipadArthazva divAvAkye ca gmyte| na divAdipadArthAnAM saMsargo rAtribhojane // 1593 // na bhedo yena tadvAkyaM tasya syAtpratipAdakam / anyArthavyAmRtatvAca na dvitIyArthakalpanA // 1594 // tasmAdvAkyAntareNAyaM buddhisthena prtiiyte| tenAnAgAmikatve'pi yattadvAkyaM pratIyate // 1595 // pramANaM tasya vaktavyaM pratyakSAdiSu yadbhavet / natvanucarite vAkye pratyakSaM tAvadiSyate // 1596 // nAnumAnaM nahIdaM hi dRSTAntena saha kacit / yadi tvanupalabdhepi sambandhe liGgataSyate // 1597 // taducAraNamAtreNa sarvavAkyagatirbhavet / sambandharahitatvena nAnyatastadviziSyate // 1598 // dvividho hi vAkyArtho bhavet , yaduta saMsargo bhedazca / tatra saMsargaH parasparaM padArthAnAmabhedaH kSIrodakavat / bhedazca vyavacchedyavyavacchedakabhAvenAvasthAnam / yadvAniyatasAdhyasAdhanasambandhaH saMsargaH / bhedo vijAtIyavyAvRttiH / so'yaM dviprakAro'pi vAkyArtho na sambhavati / tathAhi-divAdInAM padAnAM ye'rthA divAdayasteSAM na saMsargarUpo rAtribhojanArthaH, atyantavilakSaNatvAt / nApi bhedarUpo divAdipadAnAmarAjyAdivyavacchedenApravRtteH / atha matam-rAtrau bhuta ityayamaparo dvitIyo'rtho divAdivAkyasyaivetyAha-anyArtheti / divAdibhojanapratiSedha evopakSINatvAnna zakotyaparaM tadaiva rAtryAdibhojanapratipAdanaM kartumiti na dvitIyArthakalpanA / tasmAdvAkyAntarasyAyamartho rAtrau bhuta iti / buddhistheneti / azAbdatvaM darzayatianAgamikatvepIti / azAbdatve'pi / yathoktanItyA zAbdatvAbhAvasya pratipAditatvAt / yattadrAtrau bhukta ityetadvAkyaM pratIyate tasya vAkyasya grAhakaM pramANaM vktvym|

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pkhikaasmetH| 459 yatpramANaM pratyakSAdInAmanyatamadbhavet / naca bhavati / tasmAtpramANAntaramevedamiti bhAvaH / tadeva pratyakSAdInAmanyatamatvamasya nirAkurvannAha-natvityAdi / tatrAnucAritasya rAtribhojanavAkyasya na yuktaM pratyakSatvamazrUyamANatvAt / nApyanumAnatvaM sambadhAbhAvAt / tathAhi nedaM rAtribhojanavAkyaM tena divAvAkyena saha kacidRSTaM, yena sambandho bhavet / nApyanyalliGgamasti / athApi syAdanupalabdhe'pi sambandhe liGgatvamasya bhaviSyatItyAha-yadIti / yadi hyasiddhasambandhasya liGgatvaM bhavettadA divAvAkyocAraNAdazeSavAkyapratipattirbhavet , na rAtribhojanavAkyasyaiva / kasmAt / yataH sambandharahitatve satyanyato vAkyAdrAtribhojanavAkyaM na viziSyate / sambandhAbhAvAtsarvameva vAkyamaviziSTamiti yAvat // 1593 // 1594 // 1595 // // 1596 // 1597 // 1598 // upamAnapUrvikAmAha-gavayetyAdi / gavayopamitA yA gaustjjnyaangraahyshkttaa| upamAvalasambhUtasAmarthyana pratIyate // 1599 // gavayenopamitasya gopiNDasya yeyamupamAnajJAnena prAhyazaktatA sA upamAnabalena yatsambhUtaM sAmarthyamApattistena mIyate // 1599 // arthApattipUrvikAmAha-abhidhetyAdi / abhidhA nAnyathA siddhyediti vAcakazaktatAm / arthApattyA'vagamyaiva tadananyagateH punaH // 1600 // arthApattyantareNaiva zabdanityatvanizcayaH / anityo hi na saGketavyavahArAnuvRttimAn // 1601 // amidhAnamamidhA / arthapratipAdanamiti yAvat / sA zabdasya anyathA-vAcakazaktyA vinA, na siddhye dityevaM bodhakazaktatAm , avagamya-buddhA, tadananyagate:tasyAbodhakazakteranyA gatirnAsti zabdaniyatvamantareNeti, punararthApattyantareNaiva zabdasya nityatvanizcayaH / kathaM punarnityatvamantareNAbhidhA na siddhyatItyAha-anityo hItyAdi / tathAhi-saGketakAle dRSTasya yadi vyavahArakAle'nuvRttinaM bhavet / tadA saGketakaraNamanarthakameva syAt / vyavahArArthatvAttasya / yazcAnuvartate vyavahArakAle zabdastena saha pUrva sambandhasyAgRhItatvAt / athavA-tadananyagateriti / tasya

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tttvsnggrhH| -vyavahArakAlabhAvinaH zabdasya, saGketakAladRSTAcchabdAdananyagateravyatirekanizvayAt / kathamavyatirekanizcaya ityAha-anityo hItyAdi // 1600 // 1601 // abhAvapUrvikAmapattimAha-pramANetyAdi / pramANAmAvanirNItacaitrAbhAvavizeSitAt / gehAcaitrabahirbhAvasiddhiryA viha varNitA // 1602 // tAmabhAvotthitAmanyAmApattimudAharet / pakSadharmAdyanaGgatvAdiSA'pyanumAnataH // 1603 // bahirdezaviziSTe'rthe deze vA tadvizeSite / prameye yo grahAbhAvaH pakSadharmastvasau katham // 1604 // jIvatazca gRhAbhAvaH pakSadharmo'tra kalpyate / tatsaMvittirbahirbhAvaM na cAbuddhopajAyate // 1605 // gehAbhAvastu yaH zuddho vidyamAnatvavarjitaH / sa mRteSvapi dRSTavAihivRttene sAdhakaH // 1606 // pratyakSAdeH pramANasyAbhAvena nivRttyA nirNIto nizcito yazcaitrAbhAvastena vizeSitAdhAt , iha gehe caitro nAstItyataH, caitrasya jIvane sati, yA bahirbhAvasiddhiHbahizcaitro vidyata ityevaMnizcayarUpA, iha-bhASye, varNitA-zabarasvAminA, tadnyAsAmarthApattInAmupalakSaNArthamudAhRteti yAvat / yathA-jIvati devadatte, gRhe'. darzanena bahirbhAvasthAdRSTasya kalpaneti / idamabhAvapUrvikAyA arthApatterudAharaNam / prAyeNAsyAstArkikairanumAnatvamiSTamiti tannirAkaraNamAha-pakSetyAdi / yataH pakSadharmAdayo'syA nAGgaM na kAraNam , ato minaivaiSA'numAnAt , pratyakSavat / tathAhibahirdezana viziSTo'rthazcaitrAdiH, caitrAdinA vA viziSTo bahirdezaH, tasmin dvividhe'pi prameye sati, gRhe caitrAderarthasyAbhAvo yaH kathaM vyadhikaraNaH sanpakSadharmoM mavet / naiva bhavedityamiprAyaH / api ca gRhAbhAvaH pakSadharmatvena kalpyamAnaH kadAcijIvato devadattasya yo gRhAbhAvaH sa kalpyate, sAmAnyena veti pakSadvayam / tatra prathame pakSe doSamAha-jIvata ityAdi / tatsavittiriti / tasya-jIvato devadattasya saMvidhiHnizcayaH, sA devadatcama bahirmAvamabuGvA na jAyate / anena hevorasiddhatAM siddhau vA siddhasAmyavAnAha / dvitIye'pi pakSe hetoranekAntikatvaM, mateSvapi devadattAvipu teSAM

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. plikaasmetH| 461 gRhAmAvasya dRSTatvAditi darzayannAha-gehAbhAvastviti / vidyamAnatveti / jIvattA // 1602 // 1603 // 1604 // 1605 // 1606 // evaM SaTprakArA'rthApattiH / tatra catasRmiH zaktiH prameyA, ekayA zabdaniyatA, aparayA bahirvyavasthitaM dravyam / tatretyAdinA dUSaNamAha-atra lakSaNaM tAvadayuktam / tathAhi tenAdRSTena vinA dRSTazrutAdiko'rtho nopapadyata ityadRSTakalpanA / tatredaM nirupyate / kiM tenAdRSTena saha kacidRSTazrutasyArthasya sambandho dRSTo atha na? / yadi tu dRSTaH, anumAnatvaprasaGgaH, sambandhadarzanopAyatvAt / atha na saMsiddhaH, evaM tarhi vaherdAhakatvavadadAhakatvamapi kalpanIyam , adRSTasambandhatvenAvizeSAt / atha matamadAhakatvena saha vaheradRSTatvAnnAdAhakatvaM kalpyata iti / evaM tarhi dAhakatvamapi na kalpanIyam , tenApi saha kacidadRSTatvAt / tasmAtsambandhe siddhe sati sambandhinamavinAbhAvinaM dRSTvA dvitIyasya sambandhinaH kalpanA yuktA / evaM ca kalpyamAne sambandha. darzanopAyatvAdanumAna evAntarbhAvaH syAt / udAharaNAnyapyayuktAni / tatra tAvatpratyakSAdiprasiddhasyArthasya catasRmirarthApattibhiH zaktiH pratIyata ityatra sAdhAraNaM dUSaNamAha-tatra zakkAtirekeNetyAdi / tatra zaktAtirekeNa na zaktirnAma kAcana / yArthApattyA'vagamyeta zaktazcAdhyakSa eva hi // 1607 // yataH zaktiranyA na vastunaH sakAzAt , sa ca zaktaH padArthaH pratyakSa eveti gRhItagrahaNAdeva na pramANam / adhyakSagrahaNamupalakSaNam // 1607 // dAhAdInAmityAdinA pratyakSapUrvikAyA arthApatterudAharaNasya vizeSeNa dUSaNamAha dAhAdInAM tu yo hetuH pAvakAdiH samIkSyate / asaMzayAviparyAsaM zaktiH kA'nyA bhavettataH // 1608 // vyatirikte tu kAryeSu tasyA evopyogtH| bhAvo'kAraka eva syAdupayoge na bhedinii||1609|| arthakriyAsamartha hi kharUpaM zaktilakSaNam / evamAtmA ca bhAvo'yaM pratyakSAhyavasIyate // 1610 // asaMzayAviparyAsamiti kriyAvizeSaNametat / atha vyatiriktA zaktirabhyupagamyate tadA kAryeSu zaktarevopayogAdbhAvasthAkArakatvaM prAloti tatadhAvastutva

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462 tttvsnggrhH| prasaGgaH / arthakriyAkAritvalakSaNatvAdvastutvasya / atha mAbhUdavastutvaprasaGga ityupayogo'GgIkriyate tadA tasminnupayoge'GgIkriyamANe na tarhi sA zaktirmedinI-bhinnA / kasmAt ? / yenArthakriyAsamartha yadrUpaM-khabhAvaH, saiva zaktirnAnyadaparaM zaktilakSaNam / yastu bhAvasya zaktiriti vyatirekivaTyapadezaH sa bhedAntarapratikSepeNa tanmAtraji-- jJAsAyAM bhAva eva tathocyate // 1608 // 1609 // 1610 // syAdetannArthakriyAkAritvaM zakterlakSaNaM, kiM tarhi ? / anyadevetyAha-anyetyAdi anyalakSaNasaMsiddhau pramANaM naca kiJcana / jJAtenApi na tenArthoM rUpAttatkAryasiddhitaH // 1611 // anyasya zaktilakSaNasya saMsiddhau na kiMcitpramANamasti yatpramANamabhAvAtsarvasAmarthyavirahalakSaNAdenAM zaktiM vizeSayet / naca tena tathAbhUtenArthakriyArthinAM jJAtena kiJcitprayojanamasti / rUpAt-upayogino bhAvasya svabhAvAdeva, arthakriyAsiddheH / yathoktam-arthakriyAsamarthasya vicAraiH kiM tadarthanAm / zaNDasya rUpavairUpye kAminyAH kiM parIkSayeti // 1611 // kAryArthApattigamyaM cedaparaM zaktilakSaNam / na kAryasyAnyathAbhAvAbhavatyetaddhi bhaavtH||1612|| syAdetat-astyevAnyacchakterlakSaNam-yaduta nityaM kAryAnyathAnupapattyA yadgamyaM rUpaM sA zaktiriti, kAryAnumeyatvaM zakterlakSaNam / naitayuktaM zaktilakSaNam / kasmAt / kAryasyAnyathAbhAvAt / anyathApi-vyatiriktazaktimantareNa, kAryasyopapatteH / kathamityAha-bhavatyetaddhi bhAvata iti / etatkArya yasmAt bhAvAt-padArthAt , bhavati-utpadyate, tasmAdanyathA'pi kAryasyAstitvasambhava iti kiM vyatiriktayA zalyA kalpitayA // 1612 // jalAdivyatirikto hi pratyakSaH pAvakaH kssmH| dAhAdau tatkimanyena sAmarthyena prayojanam // 1613 // etadevArtha spaSTIkurvannAha-jalAdItyAdi // 1613 // naikAntena vibhinnA cecchaktiH sA'pyubhayAtmikA / na virodhAdbhavetsA ca pratyakSA'nanyatA'pi yat // 1614 / / syAdetat-bhavatyeSa doSo yadyasmAbhirekAntena padArthAcchaktibhinnA'bhyupagamyate /

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paJjikAsametaH / 463 kiM tarhi ? / bhinnAbhinnatvenobhayAtmiketyetaca na yuktam / kasmAdityAha - virodhAt / yadi vyatiriktA, kathamavyatiriktA tadaiva, athAvyatiriktA, kathaM vyatirikteti, vyAhatametadyadanyonyaparihArasthitalakSaNayordharmayorekasmindharmiNi yugapadupalayanam / ida khalvanyatvaM yattanna bhavatyAtmAntaravadityAveditametat / bhavatu nAmobhayAtmatvaM zakteH, tathA'pi sA zaktirubhayAtmikA pratyakSaiva, yasmAdananyatA'pi zakteH padArthAdRSTA, naikAntenAnyatvameva, yenApratyakSatA bhavet / tatazca nityaM kAryagamyatvaM zakte * rityetadvyAhanyeta / / 1614 // pratyakSatve sthite cAsyAmanumeyatvavAraNam / kSataye naiva yenAsminviSaye nAnumeSyate // 1615 // apica - " zaktayaH sarvabhAvAnAM kAryArthApattisAdhanA" ityAdi yadetadanumeyatvavAraNaM zakteH kRtam, tanna kSataye'smAkam / kasmAt ? yena - yasmAt asminpratyakSaviSaye nAnumAnamiSyate'smAbhiH parokSArthapratipattirUpatvAdanumAnasya / anena siddhasAdhyatAmAha || 1615 // yaduktaM -- "zrotrAdizaktipakSe ceti, atrAha - ye tvityAdi / . ye tu zrotrAdayo bhAvAH pratyakSasya na gocarAH / teSAM satteva liGgena gamyate zaktilakSaNA // 1616 / / nanu ca sattA tu sAdhyata eveti pUrva pratipAditam, tatkathaM sattA gamyata ityucyata ityAha--kAraNAntaretyAdi / kAraNAntarasApekSaM taddhi zabdAdivedanam / bhAve'pyanyasya taddhetorabhAvAdaGkurAdivat // 1617 // nAhatya sattA sAdhyate kiM tarhi ? kAraNAntarasApekSatvaM zrotrAdijJAnasya dharmiNaH sAdhyate, anyasya manaskArAdestaddhetoH zrotrAdijJAnahetorbhAve'pyabhAvAcchrotrAdijJAnasya / prayogaH - yadyasminsatyapi kadAcidbhavati, tatkAraNAntarasApekSaM, yathA kSityAdau satyapi kadAcidaGkuraH / satyapi manaskArAdau kadAcidbhavati zrotrajJAnamiti svabhAvahetuH / tasmin kAraNAntarasApekSatve sAdhite yatkAraNAntaraM tat zrotrAdi prasiddhamityanena prakAreNa sattA gamyata ityucyate, na tvAhatyetyadoSaH / / 1617 // yaduktaMm -- "anumitAtsUrye yAnA" diti, atrAha - upAdAnetyAdi / -

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tttvsaar| upAdAnAsamAne padeze jAtinirantaram / raverdezAntaravyAsyA jvAlAderiva gamyate // 1618 // sthirAtmano vizeSatvAnAnyatheyaM prasajyate / tasya dezAntaramAtiH zaktisvanyA nirAkRtA // 1619 // . anenAnumAnAntarbhAvamAha / tathAhi-yasya yasya dezAntaraprAptirupalabhyate, tasya khopAdAnakAraNadezaparihAreNa jAtiH, yathA jvAlAderdezAntaraM prApnuvataH, dezAntaraprAptizca raveriti svabhAvahetuH / na cAyamanaikAntikaH, yataH sthirAtmana ekarUpasya bhAvasya neyaM dezAntaraprAptiryuktA, pUrvadezApratiniyatasvabhAvAparityAgAt / tyAge vA'pUrvotpattireveti / idameva bAdhakaM pramANam / syAdetacchaktau sAdhyAyAmiyamapattirudAhRtA, notpattau, tatkathamasyA arthApatteranumAnAntarbhAva ucyata ityAha-zaktistvanyA nirAkRteti // 1618 // 1619 // pIno divetyAdau zrutArthApattyudAharaNe prAha-pIna ityAdi / pIno divA na bhute cetyasminnarthe na nishcyH| dveSamohAdibhiryogAdanyathA'pi vadetpumAn // 1620 // anena zAbdapramANapUrvakatvasyAsiddhatAmAha // 1620 // syAdetanahi vAkyenArthagatimapekSya vAkyAntarAkSepaH kriyate / kiM tarhi ? / kevalenaiva / tacca pratyakSataH siddhamevetyAha-arthagatyanapekSeNeti / arthagatyanapekSeNa yadi vAkyAntaraM punH| sArthamAkSipyate tena syAdAkSepo vacontare // 1621 // arthagati pekSyata ityarthagatyanapekSaM vAkyaM, tena kevalena vAkyamAtreNa yadi sArthaka vAkyAntaramAkSipyate, tadA syAdAkSepo vaco'ntare-rAtribhojanavAkyAdanyasyApi vAkyAntarassAkSepaH prApnoti / sambandharahitatvenAvizeSAt / atha vastupratibandhAdarthamAkSipatItyarthagatyapekSaNe tadoSaH // 1621 // athetyAdinA-pArAmiprAyamAzaGkate / athopagamarUpeNa tatrArthagatiriSyate / pramANAntarato yadvA bhavatvarthagatistataH // 1622 // atha mAbhUdatiprasaGga iti nyAyAdarthagatimapekSya paropagamanarUpeNArthagatiriSyate,

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plikaasmetH| 465 parasya vakturAtatvenAbhyupagatatvAt / yadvA-pramANAntarataH pratyakSAderzAnaM pIno devadatto divA na bhuta iti / atra pratividhatte-bhavatvityAdi / bhavatvarthasya rAtribhojanasya gatistata:-divAbhojanavaikalyena vizeSitAtpInatvAt / natu vAkyAntarasya buddhisthasya gamakatvam , evaM satyanumAna evAntarbhAvAna pramANAntaratvaM syAdityamiprAyaH // 1622 // tamevAntarbhAvaM darzayannAha-kSapetyAdi / kSapAbhojanasambandhI pumAniSTa pratIyate / divAbhojanavaikalyapInatvena tadanyavat // 1623 // iSTaH-vivakSitaH puruSavizeSo rAtribhojanaviziSTaH / bhojanavaikalye sati pInatvAditi hetuH / tadanyapuruSavaditi dRSTAntaH / kAryahetuzcAyam // 1623 // kathamatra kAryakAraNabhAvaH siddha ityAha-bhojane ityAdi / bhojane sati piintvmnvyvytirektH| nizcitaM tena sambaddhAdvastuno vastuto gatiH // 1624 // agnidhUmayorivAnvayavyatirekAbhyAM pInatvabhojanayoH kAryakAraNabhAvo nizcito yatastasmAdvastunaH pInatvAtkAryatvena sambandhAdvastuto bhojanasya gatiryuktA / natu vAkyAdapratibaddhAdvAkyAntarasya pratItiryuktA'tiprasaGgAt / / 1624 // samevAtiprasaGga darzayitumAha-sarvasambandhetyAdi / sarvasambandhazUnyaM hi kathaM vAkyaM pratIyate / ekasmAdvAkyataH sarva pratIyetAnyathA punaH // 1625 // sarveNa sambandhena tAdAtmyatadutpattilakSaNena zUnyaM rahitaM vAkyaM kathaM pratIyeta / naiva / anyathA yadi sarvasambandhazUnyamapi pratIyeta tadA yataHkutazcidekasmAdvastuno ghaTAdeH sarva ghaTAdi pratIyeta / nacaivam / tasmAtpratibandhAtpratipattirabhyupagantavyA // 1625 // tathAhItyatiprasaGgameva smrthyte| tathAyasati sambandhe sati caanvdhaarite| gamyamAnamidaM vAkyaM prasajyetApramANakam // 1626 // sati sambandha ismabhyupagamaH / ekadA tAvamAstyeva vAkyasa vAkyAntareNa sa

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tttvsnggrhH| mbandhaH, samapyanavadhAritaH sambandho'satprakhya eva / tatazcAnavadhArite sambandhe pra. tIyamAnamapramANakaM syAt-nirnibandhanapratItikaM (syAt ) nirnibandhanA cetpratItiH sarva sarvasmAtpratIyetetyatiprasaGgo'nivArya eva // 1626 // sambaddhasyetyAdinA paravacanAvakAzamAzaGkate / sambaddhasya pramANatvaM sthitaM no cennRpaajnyyaa| pratyakSasya pramANatvaM kathaM vA saGgatiM vinA // 1627 // vatra paro brUte sambaddhasya prAmANyamiti yadi, paraM nRpA.veyam , natvatra kAciyuktiH / tathAhi-sambaddhasya pramANatvamiti yadi nRpAjJA na bhavet , kathaM tarhi pratyakSasya prAmANyaM saGgatiM vinA-sambandhamantareNeti vaktavyam // 1627 // atrottaramAha-nanviti / nanvasambaddhagamyatve kimanyasyApi no gatiH / nahi sambandhazUnyatve vizeSaH kazcanekSyate // 1628 // * sambandhAdeva mAnavamadhyakSe'pi vyavasthitam / saMvAdo hi pramANatvaM sa cArthAdAtmalAbhataH // 1629 // nanvasambaddhaM yadi gamyeta tadA'tiprasaGgaH syAdavizeSAdityatra bhavatA na kiJci. duttaraM dattam / yaJcoktaM kathaM pratyakSasya vinA sambandhena prAmANyamiti, tadapyasaGgatameva / tathAhi-sambandhaM vinA na kenacitpratyakSaprAmANyamabhyupagatam / kiM tarhi ? / sambandhAdeva mAnatvamadhyakSepi-pratyakSepi vyavasthitam / atropapattimAha-saMvAdo hItyAdi / arthaprApaNazaktiH saMvAdaH prAmANyam / sa ca saMvAdo niyamena pratyakSasya kathaM yukto yadi tato'rthAttasyAtmalAbho na bhavet // 1628 // 1629 // .. anyathA ko doSa ityAha-ataddhe toriti / ataddhetorahetozca tatsaMvAdo na yujyate / niyamena samastAnAM saMvAdo vA'nyathA bhavet // 1630 // so'rtho heturyasya sa tathA, na tadveturataddhetuH / anyahetuka iti yAvat / tasmAdataddhetoH pratyakSAdaheto; sarvahetuvaikalyena tatsaMvAdaH-arthasaMvAdaH, na niyamena syAt / kiM tarhi ? / samastAnAM sarveSAmarthAnAM, saMvAdaH syAdityatrApi samAnaH prasAH // 1630 //

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pazcikAsametaH / 467 athavA pIno devadatto divA na bhuGkta ityetadanvayavAkyaM kAryaliGgamAtmIyaM kA raNaM vivikSAM viziSTAmanumApayanhetudharmAnumAnena dhUme vana ( dhUmenendhana 1) vikAravatsAmarthyAdrAtrau bhuGka ityetadvyatirekavAkyamapi gamayati, natu sAkSAditi pratipAda* yannAha -- dvitIyetyAdi / dvitIyavAkyanirbhAsA vivakSA vA'numIyate / etenAnvayavAkyAcca vyatirekagatirmatA // / 1631 // eteneti / hetudharmAnumAnena natu sAkSAt / yasmAdanvayavAkyAttAdRzI vivakSA ga myate, yasyAM vyatirekavAkyamapi nirbhAsate / anyathA yadi rAtribhojanaM vivakSAyAM nArUDhaM syAt, bhojanapratiSedhamAtraM kevalaM pratipAdayitumiSTaM tadA devadatto na bhuGkta ityevoktaM syAt / natu divA, pIna iti / vyatirekagatiriti / vyatirekavAkya - gatiH // 1631 // gavayopamitA yA gaurityatrAha ---- upamAyA iti / upamAyAH pramANatve vistareNa nirAkRte / arthApattestadutthAyA vAritaiva pramANatA // 1632 // bhavatu copamAyAH prAmANyam, tathApyupamAnapUrvikAyA arthApattergRhItagrahaNAnna yuktaM pRthakprAmANyaM vyatiriktasya zaktilakSaNasya prameyasyAbhAvAditi pratipAdayanAha - upamAnetyAdi / " upamAnapramANasya gaustvAlambanamiSyate / svasattayaiva cAlamvyaM khajJAnajanakaM matam // 1633 // tatkimatrAnyayA zaktyA yadvatyarthamapekSyate / arthApatteH pramANatvamupamAnasamAzrayam // 9634 // yadgatyarthamiti / zaktipratItyartham / zeSaM subodham / / 1633 // / 1634 // abhidhAnAnyathetyAdAvarthApattipUrvikAyA arthApatterudAharaNasyAnaikAntikatva mAha - ananyatvetyAdi / ananyatvaviyoge'pi zabdAnAM na virudhyate / arthapratyAyanaM yadvatpANikampAdikAraNam || 1635 // yathAya nityAnAmapi pANikampA kSinikocAdInAmarthapratyAyanaM na viruddhaM tathA za

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tasvasahaH / bdAnAmananyasvaviyoge'pi na virudhyata evetyanaikAntikamevaitadudAharaNam / tatrAnyatvamanityatvaM, nAnyatvamananyatvaM-nityatvamiti yAvat // 1635 // nanu coktam-aniyo hi na saGketavyavahArAnuvRttibhAgiti, atraah-tulyetyaadi| tulyapratyavamarzasya hetutvAtkampanaM yathA / pratyAyakatvaM zabdAnAM tathaiva na virudhyate // 1636 // yadyapi khalakSaNAnAM kSaNikatvAdanvayo nAsti, tathA'pi kAnicitkhalakSaNAni prakRtyA pAramparyeNAbhedAkArasya bhrAntasya pratyavamarzajJAnasya kAraNAni bhavanti sanyekatvena gRhyamANAni pratyAyakAni bhavanti saGketavazAt / yathAkampanam / pratyAyakamiti zeSaH // 1636 // yathA kampanamityasya dRSTAntasya paraH sAdhyavikalatAmudbhAvayannAha-pratyakSetyAdi / pratyakSadravyavartinyo dRzyante nanu yAH kriyaaH| tAsAM varNavadeveSTaM nityatvaM pratyabhijJayA // 1637 / / .. yathA varNAnAM pratyamijJayA nityatvamiSTamasmAmiH / tathA pANyAdikarmaNAmapItyanityatvena sAdhyena vikalo dRSTAnta ityavyabhicAra eva // 1637 // yadyevaM nityatve sati pANyAdikarmaNAM kimiti nityamupalabdhirna jAyata ityatrAha -vyaJjaketyAdi / vyaJjakAbhAvatazvAsAM snttaanuplmbhtaa| yadevotpAdakaM vaH syAttadeva vyaJjakaM matam // 1638 // AsAmiti / kriyANAm / santatAnupalambhatA / yathA bhavatAmutpAdakAmAvAnityopalabdhinaM bhavati, tathA'smAkaM vyaJjakAbhAvAditi samAnaH parihAra iti parasvAmiprAyaH // 1638 // naivamityAdinA pratividhatte / * naivamapratibaddhe hi sAmarthya santataM bhavet / tajjJAnaM tadviyoge tu naiva syAttatkadAcana // 1639 // tatazca vyaJjakAstAsAM saGgacchante na hetavaH / pratyabhijJA tu nityatve pUrvameva nirAkRtA // 1640 //

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paJjikAsametaH / atra dvayI kalpanA, yAstAH kriyA abhivyaGgyA iSTastAH prakRtyA jJAnotpAdanasamarthA vA syurnavA / tatra sAmarthye sati, santataM -- nityaM, tadbhAvi jJAnaM prApnoti / tAsAM samarthasya svabhAvasya nityatvena kenacidapratibaddhatvAt / anAdheyAtizayasya vizedhamanAdhAya pratibaddha mazakyatvAt / athAsAmarthya, tadA tadviyoge -- sAmarthyaviyoge, naiva tadbhAvi jJAnaM syAditi kiM vyaJjakasya sAmarthyam / tasmAttAsAM kriyANAM nityatveneSTAnAM na kathaMcitsaGgacchante vyaJjakatvena kalpitA hetavaH / anityAnAM tvapUrvasvabhAvotpattirvyaJjakAditi nyAyyAstAn prati vyaJjakAH / yazcoktam -- " tAsAM varNavadeveSTaM nityatvaM pratyabhijJaye" tyatrAha - pratyabhijJeti / nityatve sAdhye hetutvena pratyamijJopanyastA sA pUrva sthirabhAvaparIkSAyAM nirAkRtA / / 1639 / / 1640 // yaduktam -- "pramANAbhAvanirNIta caitrAbhAvavizeSitAt" ityatrAha -- gehetyAdi / gehAbhAvAttu caitrasya bahirbhAvo na yujyate / maraNAzaGkayA yasmAdanyathA'pyupapadyate / / 1641 // jIvatakhehAbhAvo bahirbhAvaprasiddhaye / arthApattyAvaho hyetannaiva tatrApyanizcayAt // 1642 // vezmanyapazyatazcaitraM na hyavagdarzinaH pramA / tasya jIvanasambandhe kathaMcidapi varttate // 1643 // 86 anyathA'pIti / bahirbhAvamantareNopapadyate gehe caitrAbhAvaH / anenAnaikAntikatvamAha / atha jIvato devadattasya yo gRhAbhAvaH sa ihArthApattyudAharaNe hetutvenocyate nAbhAvamAtram / naivaM yuktam / kasmAt ? / tatrApi devadattajIvane saMzayAtsaMdigdhAsi - ddhatA hetoH syAt / anizcaye kAraNamAha - vezmanIti / tasya caitrasya jIvane nizcAyakapramANAbhAvAdavagdarzinaH saMzaya eva / / 1641 / / 1642 / / 1643 // athApi syAt -- yadi nAmArvAgdarzinaH pratyakSapramANaM caitrasya jIvanaviSaye nAsti, anumAnAdi tu vidyata evetyAha- athetyAdi / atha zabdAdinA tasya jIvattAnizvaye sati / sadmanyabhAve'bhAvAca nizcite'syAH pramANatA // 1644 // zabdAdineti / taduccAritazabdaH zrUyate, pratyayito vA tasminkAle kuDyAdyantaritastapasyankathayati jIvati caitra iti / abhAvAcca -! - pramANAtpratyakSAdinivRttirU

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bha tantvasaGgrahaH / pAt sAnigRhe, caitrAbhAvanizvaye sati, siddho jIvanaviziSTacaitrAbhAva iti, bhavedevAsyA abhAvotthAyA arthApatteH pramANatA // 1644 // tadA'pItyAdinA pratividhatte / tadA'pi gehAyuktatvaM dRSTyA'dRSTervinizcitam / atastatra bahirbhAvo liGgAdevAvasIyate / / 1645 // sadmanA yo saMsRSTo niyataM bahirastyasau / gehAGgaNasthito dRSTaH pumAn dvAri sthitairiva / / 1646 / / vipakSo'pi bhavatyatra sadanAntargato naraH / arthApattiriyaM tasmAdanumAnAnna bhidyate // / 1647 // ityarthApattiparIkSA | 1 " anenAnumAnAntarbhAvamAha / tathAhi -- caitro'tra dharmI, tasya bahirbhAvaH sAdhyaH, jIvane sati gRhAsaGgo hetuH kAryaH / gRhAGgaNasthitaH pumAn sAdharmyadRSTAntaH / gRhAntargatastu vaidharmyadRSTAntaH / sadanaM gRham / vyAptirdRSTAntAbhyAmeva nizcitA / nacAsiddho hetuH / yato gehAyuktatvaM tAvaddRzyAnupalabdhyA nizcitam jIvanaM tu parAbhyupagamAtsiddham / paramArthatastu saMdigdho hetuH / nahi jIvattAnizcAyakaM kiMcitpramANamasti / nanu ca zabdAdirastItyuktam / evaM tarhi yata eva zabdAdeH pramANAjjIvanaM nizcitaM tata eva bahirbhAvaH siddha iti kimarthApattyA karttavyam / tasmAt - parAbhyupagamAt / siddhaM hetumabhyupagamyAnumAne'ntarbhAvaH pratipAdita arthApatteH / / 1645 / / 1646 // / 1647 // ityarthApattiparIkSA / abhAvamadhikRtyAha -- pramANetyAdi / pramANapaJcakaM yatra vasturUpe na jAyate / vastusattAvabodhArtha tatrAbhAvapramANatA // 1648 // tatra mImAMsakAnAM sadasallakSaNayorbhAvAbhAvayorvastutvaM, sarvasya ca padArthasya sadasadrUpeNa dvayAtmakatvamityabhyupagamaH / tatra sadasadrUpeNobhayAtmake vastuni vyavasthite, yasminvasturUpe ------ vastvaMze'sadrUpAkhye, pramANapaJcakamarthApattiparyantaM na jAyate / kimartham ? | vastusattA'vabodhArtham -- vastunaH sattAMzAvabodhArtham / tatra -- abhAvAMze

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401 plikaasmetH| prameye, amAvasya pramANatA / anena viSayo'sya kevalo nirdiSTo natu svarUpam // 1648 // kharUpamasya tarhi kIdRzamityAha-pratyakSAderiyAdi / pratyakSAderanutpattiH pramANAbhAva iSyate / sA''tmano'pariNAmo vA vijJAnaM vA'nyavastuni // 1649 // pratyakSAderapattiparyantasyAnutpattiH pramANAbhAva iSyate / pramANAbhAva iti SaSThItatpuruSaH karmadhArayo vA / kacitpAThaH pramANe'bhAva iti / tatra nirdhAraNe saptamI, AtAvekavacanam / pramANAnAM madhye'bhAvaH pramANamityarthaH / yathoktaM zabarakhAminAabhAvo'pi pramANAbhAvo nAstItyarthasthAsanikRSTasyeti / atha keyamanutpattirityAhasA''tmano'pariNAmo vA vijJAnaM vA'nyavastunIti / sA-pratyakSAdenutpattiH, niSedhyAmimataghaTAdipadArthajJAnarUpeNApariNataM sAmyAvasthamAtmadravyamucyate / ghaTAdiviviktabhUtalajJAnaM vA // 1649 // nanu cAbhAva iti vastuviraha ucyate / tatkathaM vastutvamasya, nahi vastu viraho bhavatItyAzaya vastutvamabhAvasya pratipAdayannAha-pramAbhAvAditi / pramAbhAvAca vastUnAmabhAvaH saMpratIyate / __ caturdhA ca vibhinno'sau prAgabhAvAdibhedataH // 1650 // yadi pramANAbhAvo vastu na bhavettatazca sarvasAmarthyazUnyatvAdaspeti tato nAbhAvapratItiH syAt, prAgabhAvAdibhedena caturdhA ca bhedo'bhAvasya na syAt , nacaivam , tasmAdabhAvapratItyanyathAnupapattyA caturdhA bhedena lokasya vyavahArAnyathAnupapattyA cAbhAvasya vastutvam / etaccArthApattyAkhyaM pramANadvayamityeke / anye tu caturdhA ca viminno'sAvityetadanumAnamiti varNayanti / evaM ca pramANayanti-abhAvo vastu, midyamAnatvAt , ghaTAdivaditi // 1650 // kathaM punarasya caturdhA bheda iti pratipAdayannAha-kSIre dadhItyAdi / kSIre dadhyAdi yannAsti prAgabhAvaH sa kalpyate / nAstitA payaso dani pradhvaMsAbhAvalakSaNam // 1651 / / gavi yo'zvAcabhAvazca so'nyonyAbhAva ucyate / pararUpaM na tasyAsti nAstitAgyAtmanA tataH // 1652 //

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tttvsnggrhH| ziraso'vayavA ninnA vRddhikaatthinyvrjitaaH| zazazRGgAdirUpeNa so'tyantAbhAva iSyate // 1653 // na ca syAdvyavahAro'yaM kaarnnaadivibhaagshH| prAgabhAvAdibhedena nAbhAvo vidyate yadi // 1654 // / kSIramRdAdau kAraNe dadhighaTAdilakSaNaM kArya nAstItyevaM yatpratIyate loke sa prAgabhAva ucyate / yadi tu prAgabhAvo na bhavet , kSIrAdau dadhyAdikArya bhavedeva / evaM danni kSIrAkhyasya yannAstitvamayaM pradhvaMsAbhAvaH / anyathA dani kSIraM bhavedeva / gavAdI vastvAderabhAvo'nyonyAbhAva ucyate / yasmAttasya gavAdeH pararUpamazvAdikhabhAvo nAsti, tasmAttayoranyonyAbhAva ucyate / anyathA gavAdI bhavedevAzvAdi yadyanyonyAbhAvo na bhavet / zazaziraso'vayavA nimnA vRddhikAThinyAbhyAM rahivA viSANAdirUpeNAtyantamasanto'tyantAbhAva ucyate / yadyapi cAtra vastuvRtteranyonyAbhAvastathA'pi lokaprasiddhyoktamatyantAbhAva iti / prAyeNa hi loke sAmAnAdhikaraNyenaive. taretarAbhAvavyavahAraH, yathA-gaurayaM nAzva iti / natu zazIyaM na viSANamityevam / yadi tvatyantAbhAvo na bhavet , zaze zRGgaM bhavedeva / tathAcAha kumArila:-"kSIre dadhi bhavedeva dani kSIraM ghaTe paTaH / zaze zRGgaM pRthivyAdau caitanyaM mUrtirAtmani // bhapsu gandho rasazcAnau vAyau rUpeNa tau saha / vyoni sasparzakAste ca na cedasya pramANatA // " iti / tatra-caitanyam-AtmA / mUrtiH-kAThinyam / rUpeNa to saheti / tau-gandharasau, rUpasahitau vAyau syAtAm / sasparzakAsta iti / te-rUparasagandhAH saha sparzena vyogni-AkAze syuH / kiMca-naca syAtkAraNAdivibhAgena lokavyavahAro yadyabhAvasya prAgabhAvAdibhedena bhedo na syAt / yathA-yo da. dhyarthI sa kSIropAdAnaM karoti, natu kSIrArthI dadhyupAdAnam , tathA gavArthI nAzvamupAdatte, nApyazvArthI gAm / ityevamAdikAraNAdivibhAgena vyavahAraH // 1651 // // 1652 // 1653 // 1654 // athApi syAcadi nAma caturvA bhedo'sya jAtastathApi vastutvena bhavitavyametatkuta ityAhana cAvastuna ityAdi / na cAvastuna ete syu dAstenAla vstutaa| kAryAdInAmabhAvaH sa yo bhAvaH kAraNAdinA // 1655 //

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pavikAsametaH / 473. na vastuno bhedo yukto vastvadhiSThAnatvAttasya / tasmAdabhAvo vastu / kIdRzaM punarasya vastutvamityAha -- kAryAdInAmiti / kSIrAdeH kAraNasya yo bhAvaH sa eva dadhyAdeH kAryasyAbhAvaH, kAryasya dudhyAderyo bhAvaH sa eva kSIrAdeH kAraNasyAbhAva "tyetadabhAvavastutvam // 1655 / / punarapyanumAnena vastutvamasya pratipAdayannAha - yadvetyAdi / yadvA'nuvRttivyAvRttibuddhyorgrAhyo yataH khayam / tasmAdgavAdivadvastu prameyatvAcca gamyatAm // 1656 // abhAvo vastviti pakSaH, anuvRttivyAvRttibuddhiprAhyatvAtprameyatvAzceti hetudvayaM, gavAdivaditi dRSTAntaH // 1656 // tatrAnuvRttibuddhiJcaturSvapyabhAvo'bhAva ityekAkAraH pratyayaH / lyAvRttibuddhiH prAgabhAvo'yaM na pradhvaMsAbhAva ityAdibhedAkAraH pratyayaH / tatra kumArilena trividho'bhAvo varNitaH / Atmano'pariNAma ekaH, padArthAntaravizeSajJAnaM dvitIyaH, "sA''tmano'pariNAmo vA vijJAnaM vA'nyavastunI" ti vacanAt pramANanivRttimAtrAtmakastRtIyaH, trilakSaNena yA buddhirjanyate sAnumeSyate / " nacAnutpattirUpasya kAraNAdhInatA ka ci"diti vacanAt / tatraitasmiMstRtIye'bhAve codyamAzaya pariharannAha --mAnaM kathamabhAvazcediti / mAnaM kathamabhAvazcetprameyaM cAtra kIdRzam / meyo yadvadbhAvo hi mAnamapyevamiSyatAm // 1657 // athocyate kathaM pratyakSAnutpattilakSaNo'bhAvaH pramANamiti / atrocyate -- prameyaM cAtra kIdRzamiti / abhAvarUpaM prameyamiti cet / evaM tarhi yathAbhUtaM prameyaM tathAbhUtameva pramANamitISyatAm / tatkimucyate -- mAnaM kathamabhAva iti / nahi lakSaNaM pramANaM (na) yuktam // 1657 // bhavatvabhAvasya prAmANyaM pratyakSAdibhyastu bhedo'sya kathamityAha -- abhAvetyAdi / abhAvazabdavAcyatvAtpratyakSAdezca bhidyate / pramANAnAmabhAvo hi prameyANAmabhAvavat // 1658 / / abhAvo vA pramANena khAnurUpeNa mIyate / prameyatvAdyathA bhAvastasmAdbhAvAtmakAtpRthak // 1659 // 60

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tantmasaGgadaH / pratyakSAdInAM pramANAnAmabhAvaH pramANaM pratyakSAdibhyo minnam, abhAbazabdavAcya. svAt prameyAbhAvavat / athavA -- abhAvAkhyaprameyo dharmI, tasya svAnurUpapramANaprameyatvaM sAbhyaM, prameyatvAditi hetu:, bhAvAkhyaprameyo dRSTAntaH / yacca svAnurUpaM pramANaM tadbhAvAtmakAtpratyakSAderanyaditi siddham / / 1658 / / 1659 // tadatretyAdinA pratividhatte / tada nityasattvasya pariNAmo nirAkRtaH / tadviparyayasadbhAvaH kAdAcitko na yujyate // 1660 // anenAtmano'pariNAmo veti prathamasyAbhAvalakSaNasyAsambhavitAmAha / tathAhiparyudAsavRttyA pariNAmaviparIto'pariNAmaH kAdAcitko'mipreto lakSaNatvena / anyathA hi yadi kAdAcitko nAbhipretaH paryudAsavRttyA syAt, tadA sarvadaiva vastuno'stitvapratItiH syAt / sa cApariNAmo yathokto na sambhavatyAtmanaH, yasmAnnityasa tvasya pariNAmo nirAkRtastasmAtkutastasya viparItasyApariNAmasya paryudAsavRttyA saMzrayaNaM bhavet / tatra--sattva AtmA, nityazcAsau sattvazveti nityasattvaH / yadvAnityaM santvaM--sattA yasya sa tathoktaH / nitya iti yAvat / tadviparyayasadbhAva iti / tasya pariNAmasya viparyayo'pariNAmaH sa kAdAcitko na yuktaH / kiM tarhi sarvadA bhavennityaikarUpatvAdAtmaikaH || 1660 / / 1 atha matam - apariNAmo na pariNAmaviparItavastvAtmakaH / kiM tarhi ? / pariNAmapratiSedhamAtrAtmakaH / tena nAsambhavi lakSaNaM bhavatIti, atrAha -tatpratikSepetyAdi / tatpratikSepamAtrAtmA sa cedatra vivakSitaH / sarvadA vastutA'sti gamyetAsyAnivarttanAt // 1661 // tasya pariNAmasya pratikSepaH pratiSedhaH, sa eva tanmAtraM, tadevAtmA svabhAvo yasyAspariNAmasya sa tathoktaH / asyeti / pratikSepAtmano'pariNAmasya nityaikarUpatvAdAtmanaH pariNAmAbhAvAt // 1661 // 1 astu vetyabhyupagamyApariNAmamativyApitAM lakSaNadoSamAha / astu vA'pariNAmossya tathApi vyabhicAritA / svApamUrcchAdyavasthAsu tadbhAve'pyarthasambhavAt // 1662 / / pratyayAntarasaGgAve tadviviktAnyadarzanAt / . ghaTajJAnAdirUpeNa tasyAsAviSyate yadi / / 1663 / /

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plikaasmetH| dvitIyAdasya kaH pkssaadvishesso'bhihitstdaa| yadvikalpena nirdiSTaM pakSadvayamidaM tvayA // 1664 // vyabhicAriteti / ativyApitA / mUrchAdItyAdizabdena vyavadhAnaparAbukhAcayA gRhyante / tadbhAve'pIti / ghaTAdijJAnarUpeNApariNatAtmadravyasadbhAve'pi / arthAlambanapratyayavyatiriktapratyayAntarasadbhAve sati ghaTAdiviviktapradezajJAnamevApariNAma iSyate / ghaTAdijJAnarUpeNApariNatatvAt / tasyeti / AtmanaH / asAviti / apariNAmaH / evaM sati vijJAnaM vA'nyavastunItyetasmAhitIyAtpakSAdasya vizeSo noktaH syAt / tatazca pakSadvayanirdezo'narthakaH syAt // 1662 // 1663 // 1664 // anyavastunItyAdinA dvitIye'bhAvalakSaNe vyabhicAritAmAha / anyavastuni vijJAne vRtte sarvasya nAstitA / adRzyasyApi gamyeta dvitIyAbhAvasaMzraye // 1665 // adRzyasyApIti / dezakAlakhabhAvaviprakRSTasya / dvitIyAbhAva iti / vijJAnaM vA'nyavastunItyetasmin // 1665 // tattulyayogyarUpasya kAraNAntarasannidhau / tadviviktAnyavijJAne nAstitA cetpratIyate // 1666 / / athApi syAnna sarvasyAdRSTasyAbhAvaH sAdhya iSTaH / kiM tarhi ? / tattulyayogyarUpasya-tenopalabhyena ghaTAdiviviktapradezena tulyaM rUpaM yogyatA yasya sa tathoktaH / upalabdhilakSaNaprAptasyeti yAvat / tadviviktAnyavijJAna iti ghaTAdiviviktapradezajhAne // 1666 // zakyetyAdinA prtividhtte| zakyadarzanavastvAbhapratyakSasyaiva naastitaa| evaM sati samAkhyeyo nAnyeSAM vyabhicAriNI // 1667 // bhanyavastuni vijJAnaM jAtaM vA jJAyate katham / apratyakSA matA buddhiryenApattito yadi // 1668 // sApi jJAnAtmikaiveti tasyA api kuto gtiH| arthApattyantaramoktAvanavasthA prasajyate // 1669 // yadi vastu pramAbhAvo meyAbhAvastathaiva ca / pratyakSe'ntargato bhAvastathAsati kathaM na te // 1670 //

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tattvasaGgrahaH / zakyadarzanasya-upalabdhilakSaNaprAptasya vastunaH, AbhA - AkAro yasya tattathA, zakyadarzanavastvAbhaM ca tatpratyakSaM ceti karmadhArayaH / nAnyeSAmiti / anumAnAdInAm / yatasteSAM parokSa evArtho viSayaH / naca teSAM nivRttau parokSasya dezakAlasvabhAvaviprakRSTasya nivRttirastIti / ato vyabhicAriNI teSAM nivRttiH / tatazca pratyakSAderanutpattirityatrAdigrahaNamanarthakaM syAt / apica tadanyavastuni vijJAnaM yadi nizcitaM bhavedevaM pratiyogino'bhAvaM sAdhayatItyevamavazyAbhyupagantavyam / anyathA hi sattAmAtreNa tato'bhAvasiddhau satyAM sarvasya puMsastasmAdekapuruSotpannAdapi jJAnAdabhAvasiddhiprasaGgaH syAt / tatra yena mImAMsakenApratyakSA buddhirabhyupagatA tena tadeva tadnyavastuni jAtaM vijJAnaM kathaM jJAyeta / naiva / arthApattito yadIti / jJAyata iti prakRtena sambandhaH / yathoktam -- ajJAte'rthe buddherasiddherarthajJAnAliGgAttadbuddhiranumIyata iti / atra hi liGgavacanamanyathA'nupapattivAcakam | arthajJAnAdanyathA'nupapannAdityarthaH / anumIyate - pramIyata iti yAvat / evaM tarhi sA'pyarthApattirjJAnAtmiketi tasyA api kuto gatiriti vaktavyam / anyasyA arthApatteriti cedevaM satyanavasthA syAt / kiMca -- yadi vastutvamabhAvasyAbhyupagamyate tadA yathA pramANAbhAvo vastu tathA prameyAbhAvo'pIti, tatazcAbhAvo vastutvAtpratyakSa eva kimiti nAbhyupagamyate / yena tadadhigataye'nyatpramANAntaramabhAvAkhyaM parikalpyeta / / 1667 / / 1668 // // 1669 / / 1670 // 476 kAryAdInAmityAdinA pratyakSAntargatatvameva samarthayate / kAryAdInAmabhAvo hi bhAvo yaH kAraNAdinA / sAraviviktAtmA pratyakSeNaiva gamyate // 1671 // tathAcoktam -- kAryAdInAmabhAvo hi bhAvo yaH karaNAdineti, sa ca kAraNAderbhAvo'paraviviktAtmA ---- kAryAdiviviktasvabhAvaH, pratyakSa eveti kimabhAvasyAparaM prameyamasti yena pramANAntaraM syAt / prayogaH -- yasya yato vyatiriktaM prameyaM nAsti tattato na pramANAntaraM, yathA saptamaM pramANaM, nAsti ca prameyaM pratyakSaprameyAdvyatiritamabhAvasyeti vyApakAnupalabdhiH || 1671 // bhana paro hetvasiddhimudbhAvayannAha - svarUpetyAdi / svarUpapararUpAbhyAM nityaM sadasadAtmake / vastuni jJAyate kiMcidrUpaM kaicitkadAcana / / 1672 / /

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.ptrikaasmetH| pratyakSAcavatArazca bhAvAMzo gRhyate ydaa| vyApArastadanutpatterabhAvAMze jikSite // 1673 // syAtprameyAbhAvo yadyekAtmakameva vastu syAt , yAvatA svarUpapararUpAbhyAM yathAkama sadasadAtmatvenobhayAtmakaM vastu, tasminnubhayAtmake vastuni sthite, kiMcidrUpaMkhabhAvaH, kaizcitpramANairjJAyate, na sarva sarvaiH / etadeva darzayati-pratyakSeyAdi / bhAvAMzo yadA gRhyate tadA pratyakSAdInAM paJcAnAM vyApAro nAbhAvastha, abhAvAMze pra. hItumiSTe, tadanutpatteApAra:-teSAM pratyakSAdInAmanutpatterabhAvasyeti yaavt||1672|| // 1673 // sthAdasiddhatA hetoryayekasyobhayAtmakatvaM syAt , yAvatA viruddhamekasyobhayAtmatvamiti pratipAdayannAha-svarUpamevetyAdi / kharUpameva vastUnAM nanu vyAvRttamiSyate / tenAtmanA sadetaca pratyakSamamunA'tmanA // 1674 // nahi pararUpeNa vastu vastvantarAvyAvRttaM, kiM tarhi ?, svarUpeNa, atazca kharUpameva -svabhAva eva vastUnAM vastvantarALyAvRttamupalabhyate / svasvabhAvAvasthAnAt / yena cAtmanA vyAvRttaM tena tadvastu sadeva nAsat / etacca vastu pratyakSamamunA'nyavyAvRttemAtmaneti na dvitIyarUpopalabdhiH // 1674 // evaM tAvatpratyakSaviruddhamubhayAtmakatvapratijJAnamudbhAvitam , idAnImanumAnaviruddhaM pratipAdayannAha-arthakriyeti / arthakriyAsamarthaM ca sdnydsducyte|| samAvezo na caikatra tayoryukto virodhataH // 1675 // khasAdhyAyAM samartha cedanyasyAmakSamaM nanu / tadetaddhi dvirUpatvaM naivaikatrAsti vastuni // 1676 // anyadevAsamartha tu yadyanyasyAmitISyate / dve tadA vastunI prApte tanaikasya dvirUpatA // 1677 // yadarthakriyAkAri tatsat , yathA sattvenAmimataM rUpaM, a(na)rthakriyAkAri cAsatvenAmimataM rUpamiti svabhAvahetuH / yau ca parasparaviruddhau na tayorekasminvastuni yugapadupalayanaM, yathA chAyAtapayoH zItoSNayorvA, parasparaviruddhe ca sadasadrUpe, iti

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tsvshH| vyApakaviruddhopalabdhiH / svasAdhyAyAmityAdinA paro hetorasiddhimudbhAvayati / tathAhi-tadevaikaM vastu svasAdhyAyAmarthakriyAyAM samartham , anyasAdhyAyAM tvasamartha, tatazcArthakriyAkAritvalakSaNo heturasiddhaH / nahi parasAdhyAmarthakriyAmapekSyArthakriyAkAritvaM vastunaH siddham / naca sadasadrUpayoH parasparavirodhaH, apekSAbhedAt / tathAhi / -khasAdhyAmarthakriyAmapekSya saducyate, anyasAdhyAM tvapekSyAsaditi, yadi tu svasAdhyAmevApekSyAsaducyeta syAtparasparavirodhaH / atra parihAramAha-nanu tadeveti / yadeva khasAdhyAyAM samartha vastukharUpaM tadeva parasAdhyAyAmasamartha nAnyat / nApekSAbhedena zabdabhedAdvastu midyate / niraMzatvAttasya / taditi / tasmAdarthe tat / tasmAt naikatra dvirUpatvamasti / athAnyadeva rUpamanyasAdhyAyAmarthakriyAyAmasamartha natu tadeve. tyAha-anyadeveti / evaM tarhi yadarthakriyAsamartha tadekaM vastu, yathAsamartha tahitIyamiti vastudvayameva kevalaM bhavatA pratipAditam , natvekasyobhayAtmatvam // 1675 // // 1676 // 1677 // pramANanivRttimAtrAtmake tRtIye'bhAvalakSaNe dUSaNamAha-abhAvasyetyAdi / abhAvasya ca vastutve pUrvamaGgIkRte sati / nIrUpatA punastasya kimarthamupavarNyate // 1678 // pUrvamaGgIkRta iti / sA'tmano'pariNAmo vA vijJAnaM vA'nyavastunIti vacanAt / nIrUpatA punastasyeti / mAnamapyevamiSyatAmiti vacanAdviSayAdhigamalakSaNatvAtpramANasya na yuktaM nIrUpasya prAmANyamiti vakSyamANo'bhiprAyaH // 1678 // tamevAmiprAyaM darzayannAha-nIrUpasyetyAdi / nIrUpasya hi vijJAnarUpahAnau prmaanntaa| na yujyate prameyasya sA hi saMvittilakSaNA // 1679 // seti / pramANatA / yatprameyAdhigatirUpaM na bhavati na tatpramANaM, yathA ghaTAdi, prameyAdhigatizUnyazvAbhAva iti vyApakAnupalabdhiH // 1679 // sAdetacakSurAdayo na prameyAdhigatirUpAH, atha ca prameyAdhigatihetutvAtpramANamu. cyante, tadabhAvopIyanaikAntiko heturityAha-taddhetutvAdityAdi / taddhatutvAtpramANaM cecakSurAdivaducyate / banIrUpasya hetutvasambhavo'sti kadAcana // 1680 //

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plikaasmetH| jJAnarUpaviviktazca sobhAvo gamyate katham / tadgocarapramAbhAvAdevaM tarthanavasthitiH // 1681 // vastvabhAvAtpramANasya pramAbhAvAca vastunaH / nAstitA yadi gamyeta bhavedanyonyasaMzrayaH // 1682 // tasmAdekasya yA dRSTi saivAnyAdRSTirucyate / sA ca khatanasaMsiddhiH kharUpeNAjaDatvataH // 1683 // naca pramANahetutvAdupacAreNa kalpanA yuktA, yato nIrUpasya sarvasAmarthya virahalakSaNatvAnna hetutvasambhavo yuktaH / sambhave vA nIrUpatAhAniprasaGgAt / tasyAvizeSAtadAve vijJAnAnuparamaprasaGgAcca / kiMca-nAsiddhasya gamakatvaM yuktamatiprasaGgAditi pUrvamuktam , sA ca tasyAbhAvasya siddhiH kathamiti vaktavyam , na tAvatsvata eva tasya siddhiH, prameyAbhAvasyApi svata eva siddhiprasaGgAt / tatazcAbhAvakalpanA vyarthA syAt , prameyAbhAvasiddhyarthatvAttasyAH, tasya ca prameyAbhAvasya pramANAbhAvavasvata eva siddhatvAt / nApi svasaMvittyA tasya siddhiH, yato jJAnarUpavivikto'sau kathaM svasaM. vittyA gamyeta / jJAnAtmana eva tayAdhigamAt / athAnyasmAttadviSayapramANAbhAvAttasiddhiH, tasyApi tadviSayasya pramANAbhAvasya kathaM siddhiH ?, tasyApyanyataH siddhAbanavasthA syAt / yathoktam-"anyathArthasya nAstitvaM gamyate'nupalambhataH / upalambhasya nAstitvamanyenetyanavasthiti"riti / atha mAbhUdanavasthitiH, prameyAbhAvAttasya siddhirabhyupagamyate / evaM satItaretarAzrayatvaM prApnoti / tathAhi-vastunaH prameyasyAbhAvAtpramANAbhAvasiddhiH tasya siddhau ca prameyAbhAvasiddhiriti sphuTataramevAtrAvataratItaretarAzrayadoSaH / tadayaM gaDupraveze'kSatArAvinirgamaH / tasmAdekopalabdhirevAnyasthAnupalabdhiriti nAbhAvo nAma pRthakpramANaM pratyakSAt / syAdetatsA'pyekopalabdhiH kathaM siddhA, tatrApyabhAvavatsamAnaprasaGga ityAha-sA cetyAdi / sA caikasya dRSTiH khayameva khatabA siddhA nAnyata iti nAnavasthAprasaGgaH / kasmAt / svarUpeNaprakRtyaiva, ajaDarUpatvAt-prakAzasvabhAvatvAt / naca sattAmAtreNa saMvittAvaviprasamo'nyeSAmatadrUpatvAt // 1680 // 1681 // 1682 // 1683 // atha parato buddhisaMsiddhau kaH pradveSa ityAha-buddharityAdi / buddheraparataH siddhirlinggaabuddhyntraadpi| / anyathA'nupapattervA sarvathA'pi na sambhavaH // 1684 //

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480 tattvasaGgrahaH / trayaparyanuyogasya pratyekaM sati sambhave / anavasthitayo bahayo visarpiNyaH syuratra te // 1685 // tulyyogyaatmnstsmaadeksyaivoplmbhnaat| . asanizcayayogyavamanyeSAM saMpratIyate // 1686 // ekasya kasya saMvittAvacandraM gamyate nmH| sarvazabdavivekazca kvacinizcIyate katham // 1687 // kecilliGgasamadhigamyAM buddhimicchanti, taJca liGgamarthajJAnaM vA kriyArUpaM indri. yArtho vA vyakto vA viSaya ityAdikam / kecidguyantarapratyakSAM buddhimicchanti, na svasaMvidrUpAM, svAtmani kAritva(karmatva ?)virodhAt / kecijjJAtArthAnyathAnupapattyA, jhAto'rtho na siddhyati yadi buddhirna bhavet , tasya svayaM jaDarUpatvAt / ataH pakSatrayamuktam / tasya liGgAditrayasya yaH pratyekaM paryanuyogaH, tasyApi liGgAdeH kutaH sidviriti, tasya sambhave sati bahvayo'navasthitayaH prasarpanti / tathAhi-tadapi liGgAditrayaM buddharasiddhAvasiddhamiti tasyApi parataH siddhiranveSTavyA, tatrApyaparaliGgAdisamAzrayaNe sarvatra paryanuyoge cAnavasthAprasaGgaH / tasmAdekasyopalambhAdanyeSAmasattvaM pratIyate, taddezakAlasya niSedhe kartavye tulyayogyAtmanAmeva niSedhaH kAryaH / anyeSAM tatra niSedumazakyatvAt / tAdAtmyaniSedhe tu sarvasyaiva niSedhaH kAryo dRSTaH, tadanyatvena sarvasya vyavasthApanAt / tadAtmA na parAtmeti kRtvA / nanu cAkAze candrAbhAvaM yadA'dhyavasyati tadA naikasya tatropalambhaH, yenocyate ekopalAmbhAdanyAbhAvasiddhiriti, na hyAkAzaM nAma kiMcitparamArthato'sti, yaccandraviviktaM dRzyeta / yadapi paraivastu satkalpitaM, tadapyatIndriyaM, yazca kacitpradeze zabdAbhAvanizcayaH, sa kasyopalambhAt / na tAvadbhUbhAgopalambhAditi vaktavyam , tasya zabdenAtulyayogyAvasthatvAt / tathAhi-bhUbhAgazcAkSuSaH, zabdastu zrAvaNaH, tulyayogyAvasthayozca parasparApekSamanyatvamiSTam , ekajJAnasaMsargiNo'parasparApekSamanyatvamiti vacanAt / nApi kAlasyopalambhAditi vAcyam , nahi parA(dA?)rthavyatiriktaH kAlo'sti yasyopalambhaH syAt / yo'pi pariSTAMza(sso')pyatIndriyaH // 1684 // 1685 / / 1686 // 1687 // prakAzetyAdinA prtividhtte| prakAzatamaso rAzestameva vyoma manyate / pratipattA yato'nyasya na sattvaM na ca darzanam // 1688 //

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pssikaasmetH| sarvazandaviveko'pi kAryAdRSTeH prtiiyte| sAca siddhA'ntato'nyeSAM vijJAnAnAM khvednaat||1689|| rAzeriti / saMvicAviti sambandhaH / yasmAttameva prakAzatamaso rAzimAkAzamiti pratipattA pratipadyate, nAnyat / tathAhi-divA nizi vedamindranIlasaGkAzamidaM jalagharanikAzamiti vA pratipadyate / na cAkAzasya parikalpitasya varNasaMsthAnAdirasti / tato'nyasyeti / prakAzatamorAzivyatirekeNa paraparikalpitasyAkAzasyAsattvAt / sattvevA'tIndriyatvAt / sarvazabdaviveko'pi zrotrajJAnasya kAryasyAnupalabdhyA gmyte| sA cAnupalabdhiranyeSAM cakSurAdijJAnAnAM saMvedanAsiddhetyastyevAtrApyekopalambho'nyavijJAnasaMvedanalakSaNaH / nanu nahi kAryasattayA kAraNasattA vyAptA, yena sA kAryasattA nivartamAnA tAmapi nivartayet / yato nAvazyaM kAraNAni varddhati (arthavanti ?) bhavanti / na brUmaH sarvA kAraNasattA kAryasattayA vyApteti, kiM tarhi ?, viziSTaivA'pratibaddhasAmarthyalakSaNA, tasyA evAtra niSedhaH kriyate, na sarvasyAH / tathAhi yatrApi kevalapradezopalambhATAbhAvasiddhiH, sApi ghaTopalambhAkhyakAryAnupalabdhireva / yata upalabdhilakSaNaprAptasyaiva ghaTasyAbhAvaH sAdhyate, na sarvasya / kaJcopalabdhilakSaNaprAptaH ? / ya evApratibaddhasAmarthyaH / yata upalabdhilakSaNaM svabhAvavizeSo varNitaH-yaH svabhAvaH sa pratyakSa eva bhavatIti / anyathA hyatrApi ghaTopalabdhyA ghaTasattA na vyAptA syAttatazcAvyApakasya nivRttau nAvyAptasya nivRttiriti tato ghaTAbhAvoM na siddhyet / tasmAtsarvaiva svabhAvAnupalabdhirasadvyavahArahetuH / paramArthataH kAryAnupalabdhireva draSTavyA // 1688 // 1689 // itthamityAdinA'bhAvazabdavAcyatvAdityasya hetoranaikAntikatvamAha itthaM ca vasturUpatve sthite'bhaavprmaatmnH| abhAvazabdavAcyatvamantarbhAve'pyabAdhitam // 1690 // itthamiti / ekasya yA dRSTiH saivAnyA dRSTirucyata ityAdinA / antarbhAve'pyabAdhitamiti / abhAvasya pratyakSAntarbhAve'pyabhAvazabdavAcyatvamaviruddhamityarthaH / e. tena hetorvipakSAdavyAvRttimAha // 1690 // abhAvo vA pramANena khAnurUpeNa miiyte| ityatra siddhasAdhyatvaM tAdRzyastyanurUpatA // 1691 // . itybhaavvicaarH|

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482 tattvasaGgrahaH / tAdRzyastyanurUpateti / anyopalabdhilakSaNAnupalabdhirabhAva: ( iti ) / yacApyeke codayanti -- nanu vastvabhAvamAtrAlambanasya pratyayasya pratyakSAdau na kacidantarbhAvo'sti, vastuvirahamAtrAlambanatvAdasya, pratyakSAdeva vastuviSayatvAt / nacAsyAprAmANyama visaMvAditvAt, nahi bhavadbhirvastUnAM niranvayaM vinAzamicchadbhirvastu vi. raho neSyata iti / tadapyanena pratyuktam / nahi tena vikalpe (na) taddezakAlAdivizeSaNarahitamabhAvamAtramAlambyate / kiM tarhi / kvaciddezAdau ghaTAdi nAstItyanena rUpeNa savizeSaNameva / tacca kevalasyaiva dezAderprahaNasAmarthyAdevaM bhavatIti na pRthagasya prAmANyam, pratyakSagRhItasyaiva kevalasya dezAdestathA vikalpanAt / satyapi vA nivizeSaNasyAbhAvasya grahaNe na tadrAhiNo jJAnasya prAmANyaM yuktamavastuviSayatvAt / arthakriyArthinAM ca pramANacintAyA vastvadhiSThAnatvAditi yatkiMcidetat // 16991 // ityabhAvavicAraH / yuktyanupalabdhI adhikRtyAha -- asminsatItyAdi / asminsati bhavatyeva na bhavatyasatIti ca / tasmAdato bhavatyeva yuktireSA'bhidhIyate // 1692 // pramANAntarameveyamityAha carako muniH / nAnumAnamiyaM yasmAddRSTAnto'tra na labhyate // 1693 // upalabdhyA yayA yo'rtho jJAyate tadbhAvataH / nAstitvaM gamyate tasyAnupalabdhiriyaM matA // 1694 // pramANAntarameSA'pi dRSTAntAdyanapekSaNAt / dRSTAnte'pi hi nAstitvamanayaiva prasiddhyati // 1695 // tadbhAvabhAvitvena yatkAryatA pratipattiriyaM yuktiH, iyaM ca savikalpakatvAnna pratyakSaM, nApyanumAnaM, dRSTAntAbhAvAt, tathAhi -- dRSTAnto'pi - - ata eva tadbhAvabhAvitvAtatkAryatApratipattiH, tatrApi dRSTAnto'nveSaNIyastatrApyapara ityanavasthA syAt, tasmAtpramANAntarameveyamityAha carako - vaidyaH / tathA yA copalabdhinivRttyA nAstitvapratItiriyamanupalabdhiH / asyA api pramANAntaratve yuktivadeva nyAyo'nveSaNIyaH / / 1692 / / 1693 / / 1694 / / 1695 // kAryetyAdinA pratividhatte /

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pavikAsametaH / kAryakAraNatAbhAvapratipattirna sNytaa| tadatrAsyAM na bhedo'sti sAdhyasAdhanayoryataH // 1696 // kAryakAraNabhAvo'bhAvazceti kAryakAraNatAbhAvau tayoH pratipattiriti vigRhya sa - kAsaH, tatra kAryakAraNatApratipattiryuktyA, abhAvapratipattiranupalabdhyeti yathAkramaM sambandhaH / asyAmiti / yuktAvanupalabdhau ca pramAdvaye'pi na sAdhyasAdhanayorbhedaH // 1696 // 483 kathamityAha --tadbhAvetyAdi / tadbhAvabhAvitAM muktvA na hetuphalatA'parA / dRzyAdRSTiM vihAyAnyA nAstitA na pratIyate // 1697 // yuktau tAvanna sAdhyasAdhanayorbheda:, tathAhi tadbhAvabhAvitA hetu:, kAryakAraNatA sAdhyA, na cAnayorbheda upalabhyate, paryAyatvAttarupAdapavat / anupalabdhAvapi ca na bhedaH, tathAhi ---- yadyupalambhanivRttimAtraM vivakSitaM tadA tasyAsiddhatvAtpUrvavadanavasthAdidoSo vAcyaH / athAnyopalabdhirevAnupalabdhistadA dRzyAnupalabdhAvevAntarbhAvaH / anayA ca nAbhAvaH sAdhyate, tasya pratyakSeNaiva siddhatvAt / ata evAha - dRzyAdRSTiM vihAyetyAdi / / 1697 // atha taM nAbhyAM kAryakAraNatA'bhAvau sAdhyete, kiM tarhi, vyavahAra iti, tatrAha - tadbhAvavyavahAra ityAdi / tadbhAvavyavahAre tu yogyatAyAH prasAdhane / saGketakA vijJAto vidyate'rthI nidarzanam // 1698 // iti yuktyanupalabdhivicAraH / 1 tayorhetuphalatAbhAvayorbhAvastadbhAvastatra vyavahAro yaH sa tadbhAvavyavahAraH / jJAnAbhidhAnapravRttilakSaNamanuSThAnaM tasminyogyatA sAdhyate / prayogazca - ye yayApArAnantaraniyatopalabhyasvabhAvAste tatkAryavyavahArayogyAH, tadyathA saGketakAlAnubhUtAH kulAlAdivyApArAnantaropalabhyasvabhAvA ghaTAdaya:, tathAca tAlvAdivyApArAnantaraniyatopalabhyasvabhAvAH zabdA iti svabhAvahetuH / tathAnupalabdhAvapi vyavahAre sAdhye prayogaH- yeSAmupalabdhilakSaNaprAptAmimatAnAM yeSvanupalabdhiste tadabhAvavyavahArayogyAH, tadyathA viSANAbhAvavyavahArayogyAH zazazamastakAdayaH, upalabdhilakSa

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184 tattvasaGgrahaH / NaprAptAmimatAnAM parAmimatasAmAnyAdipadArthAnAmanupalabdhizca tadAzrayatveneSTeSu sAvaleyAdiSviti svabhAvAnupalabdhiH / tadviviktAnAM sAvaleyAdInAmupalambhAnAsiddhiH, nApyanaikAntikatA hetoramivyaktenirAkariSyamANatvAt , etAvanmAtranibandhanatvAcAbhAvavyavahRteH, nApi viruddhatA sapakSe bhAvAditi // 1698 // ___ iti yuktynuplbdhivicaarH| tatra sambhavazca lakSaNayA smudaayH| sambhavapratipattau samudAyipratipattiH / yathAsahasrasadbhAve jJAte zatAdisattApratipattiH / idaM ca kila dRSTAntAbhAvAnnAnumAnam / atra dUSaNamAha-samudAyetyAdi / samudAyavyavasthAyA hetavaH samudAyinaH / zatAdisambhavajJAnaM sahasrAtkAryaliGgajam // 1699 // iti smbhvvicaarH| yasmAtsamudAyibhyo'nyasya samudAyasyAbhAvAtsamudAyavyavasthAyAH samudAyina eva kAraNaM tasmAtsahasrAcchatAdisaMbhavapratItiH kAryaliGgajaiva // 1699 // iti sambhavavicAraH / ___ anye tvaitihyAdi ca pramANAntaramicchanti, tatrAnirdiSTavaktakaM pravAdapAramparyamaitihyam / yathA-iha vaTe yakSaH prativasatIti / aniyatadezakAlamAkasmikaM sadasa sUcakaM jJAnaM pratibhA / yathA-kumAryA eva bhavati, adya me bhrAtA AgamiSya. tIti / taca kila tathaiva bhavatIti pramANam / atra dUSaNamAha-aitihyetyAdi / aitihyapratibhAdInAM bhUyasA vybhicaaritaa| naivedRzAM pramANatvaM ghaTate'tiprasaGgataH // 1700 // ityaitihyaadivicaarH| Adizabdena pratyabhijJAdInAM grahaNam / teSAmapi paraiH kaizcitpramANatvena gRhItatvAt / atiprasaGgata iti / svapnAntikasyApi kadAcitsatyatAdarzanAtpramANAntaratvaM sthAt // 1700 // ityaitihyaadivicaarH|

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plikaasmetH| evaM vistareNa pramANAntaraM nirAkRtya saGkepeNa nirAkurvanAha-athavetyAdi / athavA'sthAna evAyamAyAsaH kriyate yataH / pratyakSazca parokSazca dvidhaivArtho vyavasthitaH // 1701 // 4 dvividha eva hyarthaH pratyakSaH parokSazca / / 1701 // nanu cAparo'pyasti pratyakSApratyakSaH, naiva pratyakSo nApyapratyakSa ityaah-ubhyetyaadi| ubhayAnubhayAtmA hi naivAsau yujyate prH| ekasyaikatra vijJAne vyAhate hi kriyAkriye // 1702 // sAkSAddhi jJAnajanakaH pratyakSo hyartha ucyate / yathoktaviparItastu parokSaH kRtibhirmataH // 1703 // AdyArthaviSayaM tAvannedaM zAbdopamAdikam / pratyakSe'ntargatiprAptevaiphalyaM vA smRteriva // 1704 // parokSaviSayatve'pi sarveSAM viSayaH katham / yadi sAkSAtparokSo'yaM na syAtpratyakSavastuvat // 1705 // paravyapAzrayeNApi pratipattau kimasya saa| sambaddhetarato no vA bhedAbhAsA na vA tathA // 1706 // asambaddhAttadudbhUtAvavyavasthA prasajyate / na ca saMgacchate vyAptirbhedAbhAsA bhavedyadi // 1707 // parokSaviSayA yaavtsmbddhaarthsmaashryaa| aparAmRSTatadbhedA pratItiranumA sphuTA // 1708 // iti pramANAntaraparIkSA / na TekasyAnyonyapratyanIkAnekadharmasampAto yuktaH, ekatvahAniprasaGgAt , tathAhi -viziSTasyAvyavadhAnena yathAgRhItArthAvasAyakAraNasya jJAnasya sAkSAlliGgAdivyavadhAnaM vinA janako'rthaH pratyakSa ucyate / evaM ca kRtvA kSaNikaH zabda ityAdijJAnamapratyakSArthamiti siddham / nacaikasya padArthasyaikatra kriyAkriye yukte, yena vijJAnajanakatvAjanakatvAbhyAM pratyakSApratyakSasvabhAvo bhavet / nApyanubhayasvabhAvo yuktaH, ekasvabhAvaniSedhasyAparasvabhAvavidhinAntarIyakatvAdvastunaH / anekasya tu naikatra kriyA.

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486 kriyAvirodhaH, yathA rUparasayozcakSurvijJAne, tathaikasyAnekasmin, yathA rUpasya cakSuHzrotravijJAnayoH, tadarthamekasyaikatreti cAha / tasmAdvividha evArthaH / tatra zabdAdInAM prAmANyaM bhavatpratyakSe vArthe bhavetparokSe veti pakSadvayam / na tAvadAdye'rthe, kasmAtpratyakSentargatiprApteH, zAbdAdInAmabhinnArthaviSayatvAt / atha pratyakSeNAdhigate satyuttarakAlaM taiH punaradhigamaH kriyate, ata Aha-- vaiphalyaM vA / gRhItamahaNAtsmRtivadaprAmANyaprasaGgAt / dvitIye'pi pakSe sa parokSo'rtho viSayo bhavansAkSAdvA syAdvyavadhAnAdvA parAzrayeNa, tatra tAvanna sAkSAttasyAparokSatvaprasaGgAtpratyakSArthavat / yasmAdata evAsau parokSa ucyate yataH sAkSAnna jJAnaM janayati, sAkSAtsa cejjJAnaM janayetkathamasau parokSa iti vacanIyametat / parAzrayeNApi parokSArthapratipattiH sambaddhAdvA syAdasambaddhAdvA, bhedAbhAsA vA syAdabhedAbhAsA veti catvAraH pakSAH sambhavanti / bhedAbhAsA yathA - dhUmasAmAnyAttArNapArNAdivahnivizeSapratItiH / abhedAbhAsA yathA -- dhUmAdvijAtIyaparAvRttavahnimAtrAdhyavasAyinI / tatrAsambandhAtpratipattAvavyavasthA syAt, yataH kutazcitsarvaH pratIyeta / atha bhedAbhAsA, tadA vyAptiH sAdhyena hetorna saGgaccheta, vizeSeNAnvayAyogAt / tatazcAnaikAntikaM syAt / athAbhedAbhAsA tadA'numAna evAntarbhAva iti pratipAdayannAha - parokSaviSayetyAdi / aparAmRSTatadbhedeti / bhedapratibhAsazUnyA vijAtIyaparAvRttArthamAtrAdhyavasAyinI / yathA dhUmAdvahnimAtrapra tItiH / evambhUtA cetspaSTamevAnumAnaM, sambandhadarzanopAyatvAt dhUmAdvahnipratItivat / / 1702 / / 1703 / / 1704 / / 1705 / / 1706 / / 1707 / / 1708 // 1 iti pramANAntaraparIkSA / tattvasaGgrahaH / " "aNIyasApi nAMzena mizrIbhUtAparAtmaka" mityetatsamarthanArtha codyopakramapUrvakamAha-- nanvityAdi / nanvanekAtmakaM vastu yathA mecakaratnavat / prakRtyaiva sadAdInAM ko virodhastathA sati // 1709 // yaduktam -- "arthakriyAsamarthaM ca sadanyadasaducyate / samAvezo na caikatra tayo - ryukto virodhataH // " iti / tadatrAhIkAdayazcodayanti / sarvameva vastu sAmAnyavizeSAtmakatvenAnekAtmakaM, yathA zabalAbhAsaM ratnaM, tatkathaM sadAdInAM virodhaH, actor "samAvezo na caikatre "ti / Adizabdena kriyAkriyaikatvAdayo gRhyante / yadyapi cedaM 1

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plikaasmetH| cocaM nanu tadevetyAdinA parihataM, tathApi vistareNa pratipAdanAya vAdAntaraM vA darzayituM punarucyate // 1709 // tatra sAmAnyavizeSAtmakatvasAdhanAya yathAkramamahIkaH prayogadvayamAha-bhAva iti / bhAvo bhAvAntarAtulyaH khapuSpAnna viziSyate / atulyatvavihInazcettebhyo bhinno na siddhyati // 1710 // kiMcidvivakSitaM vastu ghaTAdi, sa yadi ghaTAdirbhAvaH paTAdinA bhAvAntareNAtulyaH syAt-tato yadi vyAvRttaH syAt , tadA khapuSpAnna tasya vizeSaH syAt , sarvathA vastvantarATyAvRttatvAt , naca vastvantarATyAvRttasyAnyA gatiH sambhavati khapuSpatAM muktvA / tasmAttasya vastunaH khapuSpAtulyatvamabhyupagacchatA bhAvAntaratulyatvaM vastutvaM nAma sAmAnyamabhyupagantavyamiti siddhaM sAmAnyAtmakatvam / vizeSAtmakatvaM tarhi kathamiti cedatrocyate-atulyatvavihInazcettebhyo bhinno na sidhyati-sa eva ghaTAdi vo yadi paTAdinA bhAvena yadatulyatvaM tena vihInaH syAt , tena ghaTAdinA yadyatulyo na bhavediti yAvat / tadA'yaM ghaTo'yaM ca paTa iti paTAdibhyo ghaTAdibhinno na siddhyet , svasvarUpavat / midyate ca / tasmAdvizeSAtmakatvamapi siddham // 1710 // sarvathA'pItyAdinA'syaiva prayogadvayasyArtha vistareNa samarthayate / sarvathA'pi hyatulyatve hyabhiprete'sya vastunaH / vastvantareNa niyataM vastutvamavahIyate // 1711 // vastuno hi nivRttasya kAnyA sambhavinI gatiH / lakSyate nAstitAM muktvA tArApathasarojavat // 1712 // tasmAtkhapuSpAtulyatvamicchatA tasya vastunaH / vastutvaM nAma sAmAnyameSTavyaM tatsamAnatA // 1713 // anyathA hi na sA buddhirityAdinA sAmAnyAtmakatvasAdhanAyopapattyantaramAha / anyathA hi na sA buddhirbalibhugdazanAdiSu / vartate niyatA tveSA bhAveSveveti kiM kRtam // 1714 // sArUpyAniyamo'yaM cetsAmAnyaM ca tadeva nH| khabhAvAnugatA zaktiranenaivopavarNitA // 1715 //

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tttvsssttrhH| atyantabhinnatA tasmAddhaTate naiva kasyacit / sarva hi vasturUpeNa bhidyate na parasparam // 1716 // anyatheti / yadi ca bhAvo bhAvAntarAtulyaH syAttadA kimiti ghaTAdidhveva bhAvo bhAva ityabhinnA buddhirbhavati natu kAkadantAdiSviti tatra kAraNaM vaktavyam ,' sArUpyaM kAraNamiti cettadeva tarhi sAmAnyamiti siddhaM, sAmAnyaparyAyatvAtsArUpyasya / anuyAyinI zaktirasti ghaTAdiSveva, na kAkadantAdiSu, ataH svabhAvAnugatA zaktiH kAraNamiti cet / sA'pyanenaiva sArUpyeNopavarNitA-vyAkhyAtA / sArUpyavadatrApi samAnamuttaramiti yAvat / tasyA eva sAmAnyarUpatvaprasaGgAt / tasmAdvasturUpeNa sarva ghaTAdi parasparamaminnamiti siddham / / 1714 / / 1715 / / 1716 / / bhedasamarthanArthamAha-avadhIkRta ityAdi / avadhIkRtavastubhyo vairupyarahitaM yadi / tadvastu na bhavedbhinnaM tebhyo'bhedastadAtmavat // 1717 / / tebhyaH kharUpaM bhinnaM hi vairUpyamabhidhIyate / vairUpyaM na ca bhinnaM cetyetadanyonyavAdhitam // 1718 // tasmAdbhinnatvamarthAnAM kthNcidupgcchtaa| vairUpyamupagantavyaM vizeSAtmakatA'pyataH // 1719 // avadhIkRtebhya iti / paTAdibhyo'rthAntarebhyo yadi ghaTAdi vairUpyeNa rahitaM bhavetadA'bhedAttebhyaH paTAdibhyastaddhaTAdi minnaM na bhavedAtmakharUpavadaminnatvaprasaGgAt / tathAhi tebhyaH paTAdibhyo yadviminnaM svarUpaM ghaTAdInAM tadeva khalu vairUpyamucyate nAnyat / tatazca satyapi vairUpye paTAdInAM naca ghaTAdibhyo bhedo'stIti vavacanavyAhatiH, bhedavairUpyayoH paryAyatvAt // 1717 // 1718 // 1719 // evaM sAmAnyavizeSAtmakaM prasAdhya tayoH sAmAnyavizeSayorasAGkaryeNa vyavahArahetutvaM pratipAdayannAha-vastvekAtmakamevedamiti / vastvekAtmakamevedamanekAkAramiSyate / te cAnuvRttivyAvRttibuddhigrAhyatayA sthitAH // 1720 // AyA ete'nuvRttatvAtsAmAnyamiti kIrtitAH / vizeSAsvabhidhIyante vyAvRttavAttato'pare // 1721 //

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pssikaasmetH| 149 ayamatra paramArtha:-mecakaranavadekameva vastvanekAkAram , te cAkArAH kecidanuvRttibuddhiprAmAH kecidyAvRttibuddhiprAyAH / tatra ye'nuvRttibuddhiprAmAste'nuvRttayA sAmAnyamiti kIrtyante, ye tu tato'pare vyAvRttibuddhiprAyAste ghyAvRttatvAdvizeSA iti kalpyante, tatrAnuvRttibuddhirbhAvo bhAva ityAdyabhedAkArA, vyAvRttibuddhirSaTo'yaM na paTa ityevamAdibhedAkArA // 1720 // 1721 // 1722 // tadatra pratividhatte parasparasvabhAvatva ityAdi / parasparakhabhAvatve syaatsaamaanyvishessyoH| sAyaM tattvato nedaM dvairUpyamupapadyate // 1722 // prspraakhbhaavtve'pynyornussjyte|| nAnAtvamevambhAve'pi dvairUpyaM nopapadyate // 1723 // atra pakSadvayam , kiM yadeva sAmAnyaM sa eva vizeSaH, AhosvidanyatsAmAnyamanyo vizeSa iti / tatra prathame pakSe sAmAnyavizeSayoH parasparasvabhAvatve sArya syAt / tatazcedaM sAmAnyamayaM vizeSa iti vibhAgAbhAvAtparamArthata ekasya vastuno dvairUpyaM nopapadyate / atha mAbhUtsAkaryamiti dvitIyaH pakSaH samAzrIyate / tatra parasparAkhabhAvatve'pyaGgIkriyamANe nAnAtvaM-svabhAvabhedaH sAmAnyavizeSayoH saMprasajyate / evaM jhanayorasAMkarya bhavedyadhanayo nAtvaM syAt , tatazcaivambhAve'pi nAnAtve'pi vastudvayameva kevalaM jAtamiti naikasya vastuno dvairUpyaM yuktam / athApi syAt yadi nAma sAmAnyavizeSayoH parasparaM svabhAvaviveko jAtastathApi sAmAnyavizeSAtmakaM vastvaminnamaveti / tadetattu parasparaviruddham / tathAhi-ekasmAdvastunaH sAmAnyavizeSayorabhede'GgIkriyamANe kathamanayoH parasparaM khabhAvavivekaH siddhayet , ekasmAdabhede tayorapyabhedaprasaGgAdekavastusvabhAvavat / sAmAnyavizeSayozca parasparaM svabhAvaviveke - jIkriyamANe tAbhyAmaminnamekaM vastu na siddhayet , tAbhyAmaminnatvAttasyApyekatvenAmimatassa dvitvaprasaGgAtsAmAnyavizeSasvarUpavat / tasmAdekamubhayAtmakamiti parasparalyAhatametat // 1722 // 1723 // satyapItyAdinA sumatermatamAzate / satyapyekakhabhAvatve dharmabhedo'tra siddhayati / bhedasaMsthA(s)virodhazca yathA kArakazaktiSu // 1724 //

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19. - na dRSTegnupapannaM ca ytsaamaanyvishessyoH| aikAtmye'pIzyate bhedalokayAtrAnuvartanam // 1725 // sa hi cocopakrame parihAraM kilAtrAha-tatsAmAnyavizeSayoH parasparasvabhAvavirahAnabhyupagame saGkIrNatA prApnoti / naiSa doSaH / tayorekakhabhAvatayA satyAmapi' sahIrNatAyAM dharmabhedaH prasiddhyati kArakazaktivat / tathAhi balAhako vidyotate, balAhakAdvidyotata, ityAdikAryabhedAdbhidyamAnAtmAnaH kAraNazaktayaH samupalabhyante dravyasvabhAvAvyatiriktatayA saGkIrNatAyAmapi satyAm / tadanabhyupagame lokazAstravirodho'vazyambhAvI / apica / na hi dRSTe'nupapannaM nAma / tathAhi sAmAnyavizeSayorekavastusvabhAvatve'pyasaGkIrNatAyA bhede'pi lokayAtrAnuvarttanamupalabhyata eva / bhedena lokayAtrA bhedalokayAtrA, sA'nuvartyate yenaikAtmyena tattathoktam / prayogaHekasya vastuno yo bhedavyavahAraH sa dharmabhedanibandhanaH, yathA kArakazaktiSu, bhedavyavahArazvAyamekasminvastuni sAmAnyavizeSalakSaNa iti svabhAvahetuH // 1724 // 1725 // nanvityAdinA pratividhatte / nanu satyekarUpatve dharmabhedo na siddhyati / akalpito vibhedo hi nAnAtvamabhidhIyate // 1726 // anena hetoviruddhatAmAha / iSTaviparItasAdhanAt / tathAhi-pAramArthiko dharmameMdo vAdinaH sAdhayitumiSTaH, sa cAkalpito dharmabhedo na siddhyati, vastuna ekatvA. bhyupagamAt, tasya caikasya vastuno bhedavirodhAt , yato bheda iti nAnAtvamamidhIyate, yaca nAnA tatkathamekaM syAt / / 1726 // dRSTAnte na kevalaM sAdhyazUnyatA, api tu sAdhyaviparyayeNa hetuApta iti darzayamAha-nAnAtmatvamityAdi / nAnAtmatvaM ca zaktInAM vivakSAmAtranirmitam / ekatattvAtmakatve hi na bhedo'trApi yuktimAn // 1727 // sthAdetat-yadyapi bheda iti nAnAtvamabhidhIyate, tadeva nAnAtvamekasya vastuno bhAvikaM kathaM viruddhaM, yena tadviparItaM sAdhayadviruddhaM bhvedityaah-ekmityaadi| ekamityucyate taddhi yattadeveti gIyate / nAnAtmakaM tu tamAma na tavati ytpunH|| 1728 //

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plikaasmetH| tadbhAvanApyatadbhAvaH prsprvirodhtH|| ekavastuni naikAyaM kathaJcidavakalpyate // 1729 // yattadetaditi tattvena vidhIyate tadekamityucyate, yathA caitanyapuruSayoH / vastunaH satastattvaniSedhe nAnAtvaM, yathA bhUtacaitanyayoH / tatazca vidhipratiSedhayorekatrAyogAtadbhAvalakSaNAttadAvalakSaNayorekatvanAnAtvayoH parasparavirodha iti kalpita evaikalla dharmabhedaH // 1728 // 1729 // kathaM tadbhAvAtadbhAvayorvirodha ityAha-vidhAnetyAdi / vidhAnapratiSedhau hi parasparavirodhinau / zakyAvekatra no kartuM kenacitvasthacetasA // 1730 // syAdetat-dharmabhedakalpanAyAH kiM nibandhanam , avazyaM cAsyA minnena nibandhanena bhAvyam , anyathA vastusAkarya syAt / tatazca yattadbhinaM nibandhanaM sa eva ca pAramArthiko dharmabhedo'smAkamityAha-sajAtIyeyAdi / sajAtIyavijAtIyAnekavyAvRttavastunaH / tatastataH parAvRttedharmabhedastu kathyate // 1731 // ekasyApi tato yuktA kalpitAsaGkhyarUpatA / vAstavaM naikabhAvasya dvairUpyamapi saGgatam // 1732 // sajAtIyavijAtIyaM ca tadanekaM ceti karmadhArayaH, tasmAdvyAvRttaM ca tadvastu ceti vigrahaH / tasyaikasya vastunaH, tatastataH-sajAtIyAdvijAtIyAca, yA parAvRttiH, sA dharmabhedavyavasthAyA nibandhanam / tasmAdyataH kalpitA'pyanekatA sambhavati, tasmAdvA. stavaM dvairUpyamekasya na saGgatam / apizabdena sAmAnyena dharmabhedapUrvakatvamAtre sAdhye siddhasAdhyatAmapi sUcayati // 1731 // 1732 / / syAdetat-narasiMhAdimiranekAntaH, tathAhi narasiMhAdaya ekakhabhAvA api bhAvikena dvarUpyeNAviruddhAH samupalabhyanta ityAha-narasiMhAdaya iti / narasiMhAdayo ye hi dvairUpyeNopavarNitAH / teSAmapi dvirUpatvaM bhAvikaM naiva viyate // 1733 // sa banekANusandohakhabhAvo naikarUpavAn / yacitraM na tadekaM hi nAnAjAtIyaranavat // 1734 //

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tsvshH| aikye sthAna dvirUpatvAnnAnAkArAvabhAsanam / . makSikApadamAtre'pi pihite'nAvRtizca na // 1735 // Adizabdena mecakaramAdipariprahaH / sa hIti / narasiMhaH / sndohH-smuuhH| rUpamassAstIti rUpavAn / ekena rUpavAniti viprahaH / anena dRSTAntasya prativAdya-' siddhatAmAha / nahi bauddhaM prati narasiMha eko'vayavI siddhaH, anekANusamUhatvAt / tatraikatvanirAkaraNe pramANamAha-yacitraM na tadekaM, yathA nAnAjAtIyarabasamUhaH, citrazca narasiMha iti, khabhAvaviruddhopalambho vyApakaviruddhasya vA / aikye sati dvirUpatvanimittanAnAkArAvabhAsAnupapattirbAdhakaM pramANam , pratibhAsabhedanibandhanatvAdredavyavasthAyAH / ekadezAvaraNe sarvAvaraNaprasaGgazca bAdhakaM pramANam , na hokasyAvRtatvamanAvRtatvaM ceti yugapadviruddhadharmasaMsargoM yuktaH // 1733 // 1734 // 1735 // yadyanekANusamUhamAtraM narasiMhaH kathaM tarhi dvirUpAnugataika(ka)stvadhyavasAyI pratyaya ityAha-nRsiMhetyAdi / nRsiNhbhaagaanusyuutprtybhijnyaanhetvH| te cANavaH prakRtyaiva viziSTapratyayodbhavAt // 1736 // etenaiva prakAreNa citraratnAdayo gtaaH| nAnAtmanA hi vaicitryamekatvena virudhyate // 1737 // nRsiMhayorye bhAgAstairanusyUtaM nirbhAsIkRtaM yatpratyabhijJAnaM tattathoktam , evambhUtasya pratyamijhAnasya yadA prakRtyaiva ta evANavo hetavo bhavanti, tadA kimaparamavayavinA kalpitena / sA ca tAdRzI prakRtiH kutasteSAmiti cedAha-viziSTapratyayodbhavAt -viziSTAtkAraNAdutpatteH / tatra viziSTaH pratyayo gativizeSasaMvartanIyaM karma, vajAtisamudbhUtaH kalalAdizca / anenaiva narasiMhavicAreNa mecakaranAdayo gatAH-vyAkhyAtAH, iti na teSAM pRthak dUSaNaM vaktavyam // 1736 // 1737 // yaduktam-"sarva ca vasturUpeNa midyate na paraspara"mityatrAha arthakriyAsamarthatvaM vastutvamabhidhIyate / yadi tasyAnugAmitvaM sarva syAtsarvakAryakRt // 1738 // eko'rthajanakastasya bhAvaH saamrthyyogtH| samAviziSTamanyasimityanutpAdakaH katham // 1739 //

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plikaasmetH| nIlAyeva ca vastusvamanugAmi yadIpyate / sitapItAdyapi prAptaM nIla(saM)sAdhyakAryakRt // 1740 // ekameva tato jAtaM dvitiiyaatmvivrjitm| sarva vizvamato naikamanekAkAramasti naH // 1741 // tadeva cenna vastuvaM kaNAzimatasattvavat / naikasyAnekarUpatvameva vaH syAdvibhedataH // 1742 // viruddhadharmasaGgazca vastUnAM bhedalakSaNam / kathaJcidanyatheSTopi na bhedo nIlapItayoH // 1743 // anugAmyanyathAbhAvAtsa ca saamaanybhedyoH| vidyate tatkathaM nAsti tayorbhedaH parisphuTam // 1744 // arthakriyAkAri yadrUpaM tadvastutvamucyate nAnyat , tazcetsarvatrAnugAmi sarva sarvArthakriyAkAri prApnoti tenaiva hi rUpeNa sarve janakA iSyante / tasya ca sarvatrAviziSTatvAditi yatkiMcidyataH kutazcidutpadyeta / kiMca yadetannIlapItAdi, tadeva kiM vastusvamAhokhidanyat / yadi tadeva tadA tasyAnugAmitvAtsitapItAdyapi nIlasAdhyavastrarakhanAdyarthakriyAkAri prApnoti / apica dvitIyasya svabhAvasthAbhAvAtsarva jagadekameva vastujAtamiti, ekamanekAkAramiti pratijJAnArthahAniH syAt / athAnyadeva vastutvaM nIlAdibhyaH, kaNAdAmimatasattvavat / yathA kaNAzinaH kaNAdasya, amimataM sattAkhyaM vyatiriktaM vastutvaM nAmeti / evamapi sutarAmekasyAnekatvamayuktam , ekAntenaiva bhedAt / kiMca-yau viruddhadharmasaMsargiNau tau minnau yathA zItoSNau, viruddhadhamasaMsargazca sAmAnyavizeSayorvidyate'nugAmyanyathAbhAvAditi spaSTa eva tayorbhedaH / anyathAbhAvaH-ananugAmitvam / yadi ca viruddhadharmasaMsarge'pi bhedo neSyate, tadA nIlapItayoryo'pyayaM kathaMcidavizeSarUpeNa bheda iSTaH sa na syAt "buddhibhedAnna caikatvaM rUpAdInAM prasajyata" iti vacanAt kumArilena nIlAdInAM bhedasyopavarNitatvAt // 1738 // 1739 / / 1740 // 1741 // 1742 // 1743 // 1744 // yathetyAdinA kaumArilamatena punarapyanaikAntikatvamudbhAvayati / yathA kalmASavarNasya yatheSTaM vrnnnigrhH| citratvAdvastuno'pyevaM bhedAbhedAvadhAraNe // 1745 // /

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494 tttvsmhH| yadA tu zabalaM vastu yugptprtipdyte| - tadA'nyAnanyabhedAdi sarvameva pralIyate // 1746 // kalmASavarNaH-zabalo varNaH / tasya yathA nIlamiti vA pItamiti vA lohitamiti vetyAdinA yatheSTaM varNanigraho-rUpAvadhAraNaM, tathA citrasya-anekarUpasya vastunaH svapararUpAbhyAM sadasadAtmanaH sAmAnyavizeSarUpAbhyAM vyAtmana icchAvazAhe. dAbhedAvadhAraNe / yadA bhedamavadhArayitumicchati tadA tamavadhArayati, yadA tu yugapasAmAnyavizeSAtmakaM vastu ku(jha?)giti pratipadyate tadA'nyAnanyabhedAdicodhaM prliiyte| nAvataratItyarthaH / pratyakSeNa zabalasya vastunaH pratIyamAnatvAt / tatredamanyAnanyAdicodyam-minnebhyo'zvAdipiNDebhyo'nanyatvAtsAmAnyasyApi piNDavatsvarUpabhedaprasaGgaH, sAmAnyAdvApyaminnatvAdabhedo bhedAnAM sAmAnyasyeva prasajyate / tathA bhedAbhedau parasparaM sAmAnyavizeSayoH kathaM viruddhau syAtAm / AdizabdenaikatvAnekatve parasparaviruddhe, tathA tadeva sAmAnyaM sa eva vizeSa, ityevamAdi grahItavyam // 1745 // // 1746 // yadyevaM sarvatraiva zabalasya pratItiH syAnatu kramayogapadyAbhyAmityAzaGkayAha-vastuna ityAdi / vastuno'nekarUpasya rUpamiSTaM vivakSayA / yugapatkramavRttibhyAM nAnyosti vacasAM vidhiH|| 1747 / / yugapat krameNa vA yadasya sAmAnyavizeSAdirUpaM vyavasthApyate, tadvivakSAvazAt / yadA yaugapadyena sadasadrUpe vivakSati sAmAnyavizeSarUpaM vA tadA tasya rUpaM vyavasthApyate / atha krameNa vivakSati sadrUpamasadrUpaM sAmAnyavizeSa vA tadA'sya tadvyavasthApyate / sarvameva hi tasya svarUpaM kramAkramAbhyAM vyapadizyate, vicitraratnakoza iva marakatapadmarAgAdiriti / atha kramAkramau muktvA'nyena prakAreNa kasmAnna nirdizyata ityAha-nAnyo'sti vacasAM vidhiriti / yugapatkramavRttibhyAmityapekSaNIyam / vidhiH-prakAraH // 1747 // naivamityAdinA pratividhatte / naivaM citrakhamekatvaM pratiSiddhaM ghanantaram / anekarUpaM vaicitryamekavenAsahasthitam // 1748 //

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pvikaasmetH| 495 te hi yAvanta AkArAstasminvastuni bhaavikaaH| tAvantyevA(tha) jAtAni vastunItyekanAsti(tA sthi)taa1749|| ekaM citramiti parasparaviruddhametaditi 'yaccitraM na tadeka'mityAdinA pratipAdim / yato vicitramityanekatvamucyate / ekatvAnekatvayozca parasparaparihArasthitilakSaNo virodhaH / tasmAnnaikasminmAvikA bahava AkArAH sambhavanti / athApi syustathApyekasyAnekatvaM na pratipAditameva tathAhi tAvanyevAparANi vastUni jAtAnIti / yadi paraM bhAvikatvena pratipAditaM syAt / na tvekasyAnekatvaM, parasparavirodhAt // 1748 // 1749 // yaduktaM-'vastuno hi nivRttasya kA'nyA sambhAvinI gti"ritytraah-eksmaadityaadi| ekasmAdvastuno'nyatve tAdAtmyavikalaM bhavet / nAkAzapuSpasaGkAzaM taddhyapyarthakriyAkSamam // 1750 // yadi hi vastumAtrAtparAvRttihetutvena kriyate khapuSpAvizeSatve sAdhye tadA heturasiddhaH, nahi ghaTasya vastumAtrAdvyAvRttiH siddhA, kiM tarhi ?, svasvabhAvaM muktvA'nyasmAdvastuvizeSAt / atha vastuvizeSAdyAvRttihetutvenopAdIyate tadA'naikAntiko hetuH / tathAhi-ekasmAddhaTAdervastuno vyAvRttaM ghaTAdikaM vastu paratAdAtmyavikalaM siyenatu sarvathA niHsvabhAvaM tasyApyarthakriyAkAritvAt // 1750 // zaktamityAdinaitadevAnaikAntikatvaM samarthayate / zaktaM rUpaM na caikasya vastuSvanyeSu vartate / kAryopalambhanirbhAsabhedAderiti varNitam // 1751 // atadvastvAtmakatvaM tu tadazleSeNa yujyte| nAvizeSamavastutvaM vastulakSaNabhAvataH // 1752 // yadi parthakriyAsAmarthyalakSaNaM vastutvaM nAmAnuyAyi syAttato vyAvRttasya niHkhabhAvatA syAdarthakriyAsAmarthyalakSaNatvAdvastunaH, yAvatA zaktaM rUpaM yadekasya nIlAdestadanyeSu sitAdiSu na vartata iti pUrvamuktam , "nIlAyeva ca vastutvamanugAmi yadI. dhyata" ityAdinA / kasmAt ? / kAryabhedAdupalambhanirbhAsabhedAca / upalambho jJAnaM tasma nirbhAsa AkAraH / AdizabdenotpAdasthitinirodhAdayo gRhyante / tasmAttadazle

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196 tsvshaaH| SeNa hetunA'tadvastvAtmakamityeva sAdhayituM yujyate, nAvizeSa-nirvizeSaNam , avastutvaM sAdhayituM yuktam / kutaH / tatrApyarthakriyAkAritvasya vastulakSaNasya bhAvAt // 1751 // 1752 // ___ nanu cAtyantabhede sati kathamanugAmI vastuvastviti pratyayo bhavet / kathaM ca khapuSpA do vastunaH siddhyati / yadi sAdRzyaM na bhavedityAha-tadapItyAdi / tadapyarthakriyAyogyamiti vastviti klpne| . asamarthaparAvRttiH sAdRzyaM tadvikalpitam // 1753 // tatazcAtyantabhede'pi tulyatA'sti viklpitaa| bhAvo bhAvAntaraistulyaH khapuSpAttadviziSyate // 1754 // asamarthaparAvRttiriti / asamarthAH-vandhyAsutAdayaH, tebhyaH parAvRttiratadAtmatA / yatazca sAdRzyaM kalpitamasti, tasmAdyaduktaM "bhAvo bhAvAntarAtulya" iti tadasiddham // 1753 // 1754 // nanvityAdinA sumatezvodyamAzaGkate / nanu yenAtmanA vastu samAnAparavastunaH / vyAvRttaM tatsajAtIyaistenaiva sadRzaM yadi // 1755 // vijJAyeta vijAtIyairapi tulyatayA tadA / tasyAtmano'viziSTatvAnna ca tajjJAyate tathA // 1756 // sajAtIyAsamAno'pi tasmAyena bhavatyayam / AtmanA tatsamAnazca tayorbhedaH khabhAvayoH // 1757 // sa Aha-yenAtmanA sajAtIyavijAtIyAbhyAM vyAvRttaM vastu tenaivAtmanA tadvastu yadi sajAtIyaiH sadRzaM bhavettadA vijAtIyairapi tulyatayA vijJAyeta, tasyAtmano'vi. ziSTatvAt / naca jJAyate / tasmAyena svabhAvena sajAtIyAsamAnopi bhavati, yena ca khabhAvena tatsadRzo bhavati tayoH svabhAvayorbhedo'mivAJchitavyaH / nanu sa yadi sajAtIyaH kathaM tenAsamAno bhavati, atha tenAsamAno bhavati kathaM sajAtIya, iti parasparavyAhatametat / naiSa doSaH / yataH pareNa sarvameva vastu sAmAnyavizeSAtmakamiSTam , tasmAdvastutvAdinA sAmAnyena sarvameva sajAtIyamityucyate, vizeSarUpeNa tadeva vijAtIyamiSTamiti, tadapekSayA punarasamAna ityabhidhIyata ityadoSaH / samAnA

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prikaasmetH| paravastuna iti / samAnaM ca tadaparaM ceti samAnAparavastu / aparamityasamAnaM zeSaM sugamatvAnna vibhaktam // 1755 // 1756 // 1757 // __ tenaivetyAdinA pratividhatte1 tenaivAsau khabhAvena samAna iti gamyate / ekapratyavamarzasya hetutvenAnyabhedataH // 1758 // tenaiva khabhAvena samAna ityucyate / ekapratyavamarzapratyayakAraNatvAt / etaduktaM bhavati-ye Tekapratyavamarza prati kAraNabhAvaM na pratipadyante ta evAsamAnA iti vyavar3iyante, ye tu pratipadyante te samAnA iti // 1758 // atha tasyaivaikapratyavamarzasya hetavaH kimiti sarve na bhavanti, bhedasyAviziSTatvAdityAzayAha-eketyAdi / ekapratyavamarzasya hetavaH kecideva hi / samartharUpaniyamAjhede'pyakSAmRtAdivat // 1759 // nahi svabhAvAH paryanuyogamarhanti kasmAdagnirdahatyuSNo vA nodakamiti / evaM tu yuktaM vaktuM kuto'syAyaM svabhAva iti, nirhetukatve tvanapekSasya niyamAyogenAtiprasagAt / tasmAtsvahetoriti vaktavyaM, tasyApi kuta ityanAdihetuparamparA / akSamindriyam / amRtaM guDUcI / AdizabdaH pratyekamamisambadhyate / yathA guDUcyAdInAmeva jvarAdizamane zaktirnAnyeSAm , indriyaviSayAlokamanaskArAdInAM ca viziSTajJAnotpAdane, tathaikapratyavamarze'pi keSAMcideva zaktiniyama iti / yadvA'kSazabdena vibhItakasyAbhidhAnam , AdizabdaH samudAyena sambadhyate // 1759 // nanu nIlAdItyAdinA dRSTAntAsiddhimAzaGkate / nanu nIlAdivijJAnajananaM locanaM katham / vyAvRttarUpabhAgeva nIlAdibhyo yadISyate // 1760 // niilaadijnyaanjnkaaniilaaderbhedvdythaa| zrotraM na tasya janakaM tathA cakSurapISyatAm // 1761 // janakAddhi parAvRttaH ko'paro janako bhavet / bhAvastasmAtpadArthAnAmanvayo'pIti nizcayaH // 1762 // yadi nIlAdibhyo vyAvRttirUpabhAgeva locanamiSyate, nAnuvRttibhAgityavadhAraNe

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tttvsnggrhH| nAha / tadA nIlAdivijJAnajanakaM locanaM na prApnoti, tjnkkhbhaavaatpraavRtttvaat| yo hi yajanakasvabhAvAtparAvRttaH sa tajanako na bhavati, yathA nIlAvijJAnajanakAtrIlAdeAvRttaM zrotraM na tasya nIlAdijJAnasya janakam / nIlAdijJAnajanakAca nIlAdeAvRttaM cakSuriti vyApakaviruddhopalabdhiprasaGgaH / nacaivaM bhavati / tasmAdviparyayaH / yo hi yajanakaH sa vajanakasvabhAvAparAvRttaH / yathA nIlajJAnajanakaM nIlaM svasmAsvabhAvAt / nIlajJAnajanakaM ca cakSuriti svabhAvahetuH / evaM nIlAdayo'pi pakSatvena vAcyAH / tasmAdasti bhAvAnAmanvaya iti prasaGgaviparyayeNa dRSTAntAsiddhimAha // 1760 // 1761 // 1762 // athApi syAt-tato vyAvRttaM ca bhaviSyati tajanakaM ceyanaikAntikaM prasaGgasAdhanamityAha-anyathetyAdi / anyathA nirviziSTavAdena shrvnnaaypi| janakaM tasya kiM neSTaM cala rUpAdibhedavat // 1763 // . zrotrAdInAmapi nIlAdijJAnajanakatvaprasaGgo viparyaye bAdhakaM pramANaM bhedenAviziTatvAt / nIlAdibhyo yo bhedazcakSuSastena bhedena zrotrAdInAM cakSurAdinA tulyatvAt / yathA cakSurnIlAdeAvRttaM tathA zrotramapIti yAvat // 1763 // nyAvRttirityAdinA prtividhtte| vyAvRttizcakSurAdInAM na siddhA janakAdiyam / avizeSeNa yatteSAmAdhA(tmA)pi janako mataH // 1764 // khabhAvAnaca bhAvAnAM vyaavRttiruppdyte| khabhAvAddhi parAvRttau naiHsvAbhAvyaM prasajyate // 1765 // anyasmAjanakAtteSAM vyAvRttirupavarNyate / atajanakarUpatvaM vAcyaM taceSTameva naH // 1766 // na papyutpAdakaM tasya svarUpeNaiva varNyate / niyatAstatra te sarve khahetubhyaH samutthitAH // 1767 // ekAtmAnugatatvAtu yadyekajanakA ime / AtmaikatrApi sostIti kimanyaiH sahakAribhiH // 1768 // vizeSAntaravaikalyAdeke na janakaM yadi / nanu bhedAdazaktAste'bhede vA vikalAH katham // 1769 //

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pvikaasmetH| 499 yathA svayaM vizeSepi na sarva sarvakAraNam / nAnAtvasyAvizeSepi tathaiva niyamo bhavet // 1770 // bhede'pi janakaH kshcitkhbhaavniymaadbhvet| anvaye tveka ekasya janako'janakazca kim // 1771 // bhedo'pyatrAsti cedastu sa kiM tasyaiva vstunH| nahi tasyAnvayAdanyo nanu bhedo na kArakaH // 1772 // sa eva bhAvikazcArtho yo naamaarthkriyaakssmH| sa ca nAnveti yo'nveti kArya tasmAnna jAyate // 1773 // yaM cAtmAnamabhipretya pumAneSa prvrtte| vidyate tadgatAveva bhedAbhedAvakalpitau // 1774 // anyathA tyAtmanA bhedo vyAvRttyA ca smaantaa| astyeva vastu nAnveti pravRttyAdiprasaGgataH // 1775 // avizeSeNa tajanakakhabhAvAtparAvRttimAtraM yadi hetutvena varNyate tadA na siddho hetuH / nahi cakSurAdInAM nIlAdijJAnajanakAtsvabhAvAdavizeSeNa vyAvRttiH siddhaa| yatasteSAmapi cakSurAdInAM yaH svabhAvaH so'pi janaka iSTaH / ko patra niyamastenaiva tatkArya karttavyaM nAnyeneti, anyo'pi kuryAtsopIti na virodha pazyAmaH / yadi tu punaravizeSeNa vyAvRttiH syAttadA svasvabhAvAdapi syAttatazca niHsvabhAvatAprasaGgaH syAt / tasmAnna svabhAvAdbhAvAnAM vyAvRttiryuktA / atha svasvabhAvaM muktvA'nyasmAjanakAdvA vyAvRttizcakSurAdInAM sA hetutvenAmimatA, tadA'naikAntikatA hetoH, tadA sanyasmAtsvabhAvAvyAvRttastatsvabhAvo mAbhUt , na tu tadajanakaH / yataH sarva eva kharUpeNaiva janako na pararUpeNa, yena cAtmIyena svabhAvenAsau janaka iSyate tasmAca na vyAvRtta iti kathamajanakaH syAdityanaikAntikatA hetoH / athAtatsvabhAvatA paryudAsavRttyA sAdhyate, tadA siddhasAdhyatA, parasparaM bhAvAnAM svabhAvavivekasyeSTatvAt / atajanakarUpatvamiti / sa cAsau janakazca tajjanako rUpAdiH, tasya rUpaM svabhAvaH, sa yasya.nAsti so'tajanakarUpastadbhAvastatvam / tasya-anyasya yajjanakarUpaM tena rahitatvamiti yAvat / athavA-taca tajanakaM ceti tajanakaM, tajanakaM ca tavaM ceti karmadhArayaM kRtvA namA bahuvrIhiH kaaryH| tripado vA bahuvrIhiH / aye.

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tttvsaar| kasminkArye karcavye sa eva teSAM cakSurAdInAM parasparAsakIrNo janakaH khabhAvaH kuta AyAto yena ta eva tu kArye niyatAH syurityAzayAha-niyatA iti / yaduktaM bhedena nirviziSTatvAcchravaNAdyapi janakaM tasya kiM neSTamiti, tadanena parihRtam / tasmAtsvabhAvaniyamAdrede'pi kazcijanako bhavenApara iti na kiMcidviruddham / yadi tu punarekakhabhAvAnugatatvena minnA api cakSurAdayo janakAH syustadaikasteSAM svabhAvo janaka ekasminnapi kAraNe'stIti tata evaikasmAtkAryotpattiH syAt / tatazca zeSasahakArikAraNavaiyarthyaprasaGgaH syAt / atha vizeSAntaravaikalyAnnaikasmAtkAryotpattiriti cet , ye te vizeSA vikalA iSyante teSAmazaktatvAt , kasmAt ?, bhedAt-sama mimatAdanuyAyinaH svabhAvAdanyatvAditi yAvat , nacAzaktasya vaikalye kAryAnutpattiyuktA, kasyacidanutpattiprasaGgAt / athApi syAt-nAsmAmiH sAmAnyavizeSANAM parasparamatyantabheda iSTaH, tatazca bhedAdityasiddho heturityAha-abhede vA vikalA: kathamiti / sAmAnyAdvizeSANAmabhede'GgIkriyamANe na tarhi vaktavyaM vizeSAntaravaikalyAdekaM na janakamiti / atastasminsAmAnye tiSThatyavikale sati tavyatirekiNAM vizeSANAmapi vaikalyAsiddhiH / nahi yo yadekayogakSemo na bhavati sa tatsvabhAvo yuktaH / apica samAna evAyaM prasaGgo bhavatAmapi, anvayasyAviziSTatvAtkimiti sarvaH sarva na janayet / yathA bhavatAmanvayasyAvizeSe'pi sarva sarvasya janakaM na bhavati tathA'smAkamapIti yatkiJcidetat / kiMca-bhedAvizeSe'pi kazcijanayati nApara iti janakasvabhAvapratiniyamAdevaM bhavet , ekasya yaH svabhAvo nAsau parasyeti kRtvA, nacaivaM sati kiMcidvirudhyate / yadA tvanugatasyaikAtmano janakatvaM tadaikasyaikasminkArye janakatvamajanakatvaM ceti kathaM vidhipratiSedhau yuktAvekAdhArau / minAdhikaraNau tu na viruddhAvityata ekasyetyAha / athApi syAnAsmAbhirekAnvenAnvaya eveSTo yenaikasyaikatra janakatvAjanakatvavirodhaH syAt / kiM tarhi ? / bhedo'pyatrAsti / tenAjanakatvaM na viruddhamiti / astu bhedaH, sa kiM janakakhabhAvAdbhedastasyaivAnugatasya janakAtmano'bhISTaH, Ahokhidanyasyeti vaktavyam / na tAvattasyaiva, nahi svabhAvAdvAbassa parAvRttiryuktA, niHsvabhAvatvaprasaGgAt / nApyanyasya, bhede tasya janakasvabhAvasyAvikalassAjanakatvaM yuktamatiprasaGgAt / bhavatu vA tasyaiva svasvabhAvAdvedastathA:pyekasya janakatvAjanakatvavirodho na parihRta eva / tathAhi-bhedAdapi tasyaikasyAkArako bhavet / nanu nAnyo'nvayAt , kiM tarhi ?, sa evAnvayastatazca sa evaikasma

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plikaasmetH| 501 janakatvAjanakatvavirodhastadavastha eva / anvetItyanvayo janaka eva svabhAva ucyate / nanvityamimukhIkaraNam / api ca-anvayavyatirekAbhyAM vizeSebhya eva kAryasiddhesta eva skhalakSaNayuktAH, na sAmAnyArtham , kriyAkArilakSaNatvAdvastutvasya, tatazca ki sAmAnya skhalakSaNAdbhinnamAhokhidaminnamiti kimarthakriyArthinastatra bhedAbhedacintayA, yasmAdyameva svabhAvamarthakriyAyogyamamisandhAyaiSa pumAnarthakriyArthI pravarcate, tadgatAveva bhedAbhedI cinyete'rthakriyArthimirna vyasanitayA / anyathA hi yadyakalpitau bhedAbhedI neSyete, tadA tasyArthakriyAyogyasyAtmanA-khena rUpeNa bhedaH pAramArthiko'styeva, vyAvRttyA ca vikalpabuddhipratibhAsA'nurodhinyA kRtavyavasthA sAmAnyatA'dhyavasitatadbhAvA'styevetyavivAda eva / iyataivArthakriyArthino bhedasAmAnyacintA samApteti kimanarthakriyAkAriNaH sAmAnyasya bhedAbhedacintayA / athApi syAdvastveva sAmAnyamastu, kiM parikalpitayA vyAvRttyetyAha-vastvityAdi / yadi paTAdirUpaM ghaTAdiranviyAt , tadA madhUdakAdyAharaNArthI paTAdAvapi pravateti pravRsyAdeH prasaGgaH syAt / aadishbdaattulyotpttinirodhaadiprsnggH||1764||1765|| // 1766 // 1767 // 1768 // 1769 // 1770 // 1771 // 1772 / / // 1773 // 1774 // 1775 // atha saugatairiva parairapIdamiSyate-tasmAdyato yato'rtho nAvyAvRttastannibandhanA jAtibhedAH prakalpante tadvizeSAvagAhina iti, atrAha-kalpanAracitasyetyAdi / kalpanAracitasyaiva vaicitryasyopavarNane / ko nAmAtizayaH prokto vipranirgranthakApilaiH // 1776 // vaicitryasyeti / bhedasya // 1776 // varddhamAnakamaGgenetyAdinA kumArilamatamAzaGkate / varddhamAnakabhaGgena rucakaH kriyate ydaa| tadA pUrvArthinaH zokaH prIticApyuttarArthinaH // 1777 // hemArthinastu mAdhyasthyaM tasmAdvastu trayAtmakam / notpAdasthitibhaGgAnAmabhAve syAnmatitrayam // 1778 // sa yAha-utpAdasthitinAzasvabhAvatvAtsarvameva vastu yAtmakam / ekasmAdapi prItyAdikAryatrayadarzanAt , tathAhi yadA varddhamAnakaM bhaktvA rucakaH kriyate, badA

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502 sttvskhaa| varSamAnakArthinaH zoka utpadyate, rucakArthinaH prItiH, suvarNArthinastu mAdhyasthyam / yadi ca vastvekarUpameva syAt , tadaikAkAraiva buddhiH syAt , na triprakArA / varddhamAnakarucakau-bhAjanavizeSau // 1777 // 1778 // sthAdetat-yadi nAma vyAtmakaM vastviti siddhyati, tathA'pi nAzAdirUpeNa dhyAtmakamityetatkuta ityAha-na nAzena vinetyAdi / na nAzena vinA zoko notpAdena vinA sukham / sthityA vinA na mAdhyasthyaM tena saamaanynitytaa||1779|| tena sAmAnyanityateti / yasmAt sthityAdinA na mAdhyasthyaM, tena-mAdhyasthyasya sthityavinAmAvitvena, sAmAnyasyApi--savarNatvasya, nityatA pratIyate 1779 ityetadityAdinA pratividhatte / ityetadapi no yuktamasAmAnyAzrayatvataH / utpAdasthitibhaGgAnAmekArthAzrayatA na hi // 1780 // samAnakAlatAprApteH parasparavirodhinAm / idaM tu kSaNabhaGgitve sati sarvamanAkulam // 1781 // varddhamAnakabhAvasya kaladhautAtmanaH katham / ananvaye vinAze hi kasyacicchokasambhavaH // 1782 // sarvathA pUrvarUpasya rucakasya tdaatmnH| janmanyutpadyate prItirnAvasthAnaM tu kasyacit // 1783 // asAmAnyAzrayatvata ityetadhaNakavAkyam / asya vyAkhyAnamutpAdasthitItyAdi / yadi hi vastvekamapyutpAdAdisvabhAvena tryAtmakaM syAttadA yugapatparasparavirodhina utpAdasthitivinAzAH prApnuvanti, naca virodhinAmekatra yugapadbhAvo yuktaH, anyathA hi virodhitvameva na syAt / kathaM tarhi matitrayasyotpattiryukteti cet , yathA yuktA tathA zrUyatAmiti darzayannAha-idaM tviti / varddhamAnAtmako bhAvo varddhamAnakabhAvaH, sa kiMviziSTaH, kaladhautAtmA-kaladhautaM suvarNa sa evAtmA svabhAvo yasyeti vigrahaH, tasya svataH-svarasena, vinAze sati kasyacittadarthinaH zoka utpadyate / apUrvasya tu rucakAkhyabhAvasya tadAtmano-hemAtmanaH, janmani-utpAde sati, kasyacidrucakAdhyavasitasya prItirutpadyate / natu kasyacitsuvarNAtmano'vasthAnamasti niranvayatvAdutpAdavinAzayoH // 1780 // 1781 // 1782 // 1783 //

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paJjikAsametaH / yadyevaM kathaM tarhi mAdhyasthya buddhirityAha-- zAtakumbhetyAdi / zAtakumbhAtmako bhAvau yadA pazyati mUDhadhIH / samAnAparabhAvena sthiratvaM manyate tadA // 1784 // no'vasthitarUpatve tadrUpaM rucakAdyapi / pUrvottarAdyavasthAsu dRzyetAnekatA'nyathA / / 1785 // iti syAdvAdaparIkSA / zAtakumbhAtmakau suvarNasvabhAvau barddhamAnarucakAkhyau bhAvau krameNa yadA pazyati mUDhamatiH, pazyannapi svabhAvavivekaM sadRzAparotpattivipralabdho vivecayitumazaktatvAdataeva samAnAparabhAvena bhrAntinimittena vipralabdho'vasthAdvaye'pi naH sthiratvaM manyate / samAnAparabhAveneti / ahemavyAvRttimAtrasAdharmyeNa samAnasyAparasya bhAva utpAdaH samAnAparabhAvaH / kathaM punaravasIyate samAnAparabhAvena vipralabdhaH sthiratvaM manyate, na tu punarvastuna eva tathAbhAvAdityAha - hemna ityAdi / yadi hemnaH sthiratvaM syAttadA tadvyatiriktaM rucakAdyapi varddhamAnAvasthAsu dRzyeta, upalabdhilakSaNaprAptatvAt / anyathA - yadi rucakasya varddhamAnAvasthAyAM na dRSTirvarddhamAnasya rucakAbasthAyAmupalabdhilakSaNaprAptasya tadAnIM tayoH parasparato bhedaH, tatazca tAbhyAmavyatirekAcca tatsvabhAvavaddheno'pi bhedaH siddhaH syAdityAlocyAha- anekatA'nyatheti / yaccAvadhIkRtavastubhya ityAdi bhedasAdhanamuktaM tatra siddhasAdhyataiveti dUSaNamucyate // 1784 // 1785 // iti syAdvAdaparIkSA | asaGkrAntimityasya samarthanArthamAha - hemetyAdi / no'nugamasAmyena sthiratvaM manyate tadA / avasthAbhedavAnbhAvaH kaizcidvauddhairapISyate // 1786 // 503 nA'vasthAnaM tu kasyacidityatredaM codyam / nanu kathamidamucyate nAvasthAnaM tu kasyaciditi, yAvatA kaizciddharmatrAtaprabhRtibhibauddhairapi kAlatrayAvasthito bhAva iSTo'basthAbhedAt, hemAnugamasAdharmyeNa // 1786 // etadeva dvitIyena zlokena darzayati / avasthAbhedabhAve'pi yathA varNya jahAti na / hemAdhvasu tathAbhAvo dravyatvaM na tyajatyayam // 1787 //

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504 tttvshH| atItAjAtayorjAnamanyathA'viSayaM bhavet / dUyAzrayaM ca vijJAnaM tAyinA kathitaM katham // 1788 // karmAtItaM ca niHsattvaM kathaM phaladamiSyate / atItAnAgate jJAnaM vibhaktaM yoginAM ca kim // 1789 // na dravyApohaviSayA atItAnAgatAstataH / adhvasanaharUpAdvibhAvAdervartamAnavat // 1790 // tatra bhAvAnyathAvAdI bhadantadharmatrAtaH, sa kilAha-dharmasyAdhvasu vartamAnasya bhAvAnyathAtvameva kevalaM natu dravyasyeti / yathA suvarNadravyasya kaTakakeyUrakuNDalAdyamidhAnanimittasya guNasyAnyathAtvaM na suvarNasya, tathA dharmasyAnAgatAdibhAvAdanyathAtvam / tathA hi-anAgatabhAvaparityAgena vartamAnabhAvaM pratipadyate dharmo, vartamAnabhAvaparityAgena cAtItabhAvam , natu dravyAnyathAtvaM, sarvatra dravyasyAvyabhicArAt / anyathA'nya evAnAgate'nyo vartamAno'nyo'tIta iti prasajyate / kaH punarbhAvasteneSTaH 1 / guNavizeSaH, yato'tItAdyamidhAnajJAnapravRttiH / lakSaNAnyathAvAdI bhadantaghoSakaH / sa kilAha / dharmo'dhvasu vartamAno'tIto'tItalakSaNayukto'nAgatapratyutpamAbhyAM lakSaNAbhyAmaviyuktaH, yathA puruSa ekasyAM striyAM raktaH zeSAsvavirakta evamanAgatapratyutpannAvapi vAcye / asya hyatItAdilakSaNavRttilAbhApekSo vyavahAra iti pUrvakA daH / avasthAnyathAvAdI bhadantavasumitraH / sa kilAha-dharmo'dhvasu vartamAno'vasthAmavasthAM prApyAnyo'nyo nirdizyate'vasthAntarato, na dravyataH, dravyasya tridhvapi kAleSvaminnatvAt / yathA mRguDikA ekAGke prakSiptA ekamityucyate, zatAGke zataM, sahasrAGke sahasraM, tathA kAritre'vasthito bhAvo vartamAnastataH pracyuto'tItastadaprApto'nAgata iti / asya vyavasthApekSayA vyavahAro yathA mRguDikAyAM, nahi tasyAH svabhAvAnyathAtvaM bhavati, kiM tarhi ?, sthAnavizeSasambandhAtsaGkhyAmidyotakaM saMjJAntaramutpadyate / anyathAnyathiko buddhadevaH, sa kilAha-dharmo'dhvasu vartamAnaH pUrvAparamapekSyAnyonya ucyata iti / yathaikA strI mAtA cocyate duhitA ceti / asya pUrvAparApekSo vyavahAraH, yasya pUrvamevAsti nAparaH so'nAgataH, yasya pUrvamasti aparaM ca sa vartamAnaH, yasyAparameva na pUrva so'tIta, ityete catvAraH sarve'stivAdA bhAvalakSaNA'vasthAnyathAnyathikasaMhitAH / tatra prathamaH pariNAmavAditvAtsAsamatAma mi

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pakhikAsametaH / 505 1 1 dyate / yastasya pratiSedhaH so'syApi draSTavyaH / tathAhi -- pUrvasvabhAvAparityAgena vA pariNAmo bhavet, parityAgena vA / yadyaparityAgena tadA'dhvasaGkaraprasaGgaH / atha parityAgena, tadA sadA'stitvavirodhaH / dvitIyasyApi vAdino'yaM saGkara eva, sarvasya * sarvalakSaNayogAt / puruSastvarthAntarabhUtarAgasamudAcArAdrakta ucyate'viraktazca samanvAgamamAtreNa, natu dharmasya lakSaNasamudAcAro lakSaNasamanvAgamo vA prAptilakSaNo'sti, anyatvaprasaGgAllakSaNasya prAptivaditi na sAmyaM dRSTAntasya dAyantikena tRtIyasya kAritreNAdhvavyavastheti tasya vistareNa dUSaNaM vakSyate / caturthasyApyekasminnevAdhvani trayo'dhvAnaH prApnuvati / tathAhi / atIte'dhvani pUrvapazcimau kSaNAvatItAnAgatau madhyamaH kSaNaH pratyutpanna iti / eSA dUSaNadigeSAM spaSTA / tRtIyamevArabhya bhUyatraikAlyaparIkSA''rabhyate / hemadRSTAntena tu siddhAntopakSepamAtraM kRtam, natu dharmatrAtadarzanamevAbhimatam / tathAca vakSyati " kAritreNa vibhAgo'yamadhvanAM yatprakalpyata" iti / naca dharmatrAtasya kAritreNAdhvavyavasthA, kiM tarhi ?, vasumitrasya / tatra yadyatItAnAgataM na syAt, abhUnmahAsammato bhaviSyati zaGkhacakravarttItyatItAjAtayorvijJAnaM nirAlambanameva syAt / tatazca vijJAnameva na syAdAlambanAbhAvAditi bhAvaH / tathAhi -- prativastu vijJadhyAtmakaM vijJAnam, asati ca jJeye na kizvidanena jJeyamityavijJAnameva syAt / kizva - dvayaM pratItya vijJAnamutpadyata iti bhagavatoktam "katamahUyam, cakSUrUpANi yAvanmanodharmA" iti / asati cAtItAnAgate tadAlambanaM vijJAnaM dvayaM pratItya na syAdityAgamavirodhaH / apicAtItaM karma phaladaM na syAdyadi tanniHsattvaM sattAzUnyaM bhavet, phalotpattikAle vipAkahetorabhAvAt / nacAsrataH kAryotpAdanazaktirasti, sarvasAmarthyavirahalakSaNatvAdasattvasya / kiMca -- AsInmAndhAno brahmadatto, bhaviSyati zaGkhacakravarttI maitreyastathAgata, ityAdinA vibhAgena yoginAmatIvAdiviSayaM vibhaktaM vijJAnaM na syAt / na hyasatAM vibhAgo'sti / tasmAdatItAnAgatA bhAvAH zrIharSAdayo na dravyapratiSedharUpAH, adhvasaMgRhItarUpAditvenopadiSTatvAdvarttamAnavat / uktaM hi bhagavatA - "atItaM cedbhikSavo rUpaM nAbhaviSyana zrutavAnAryabhAvako'tItarUpe'napekSo'bhaviSyat / yasmAntarhyastyatItaM rUpaM tasmAcchrutavAnAryazrAvako 'tItarUpe'napekSo bhavatIti vistaraH tathA yatkiMcidrUpamatItamanAgatAdi tatsarvamamisaMkSipya rUpaskandha iti saGkhyAM gacchatItyAdi / adhvanA saGghaho yeSAM te'dhvasaGghahA rUpAdayaH / Adizabdena vedanAdiparigrahaH / teSAM bhAvo I

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506 tasvasahA rUpAditvam / atrApyAdizabdena duHkhasamudayAnityAnAtmAditvenopadiSTatvAditi gRyate // 1787 // 1788 // 1789 // 1790 // __ athApi syAt-AkAzavatsadAvasthitatvAdatItAdivyavasthA tarhi kathamityAhanacaivamityAdi / nacaivamiha mantavyamadhvabhedaH kuto nvayam / kAritreNa vibhAgo'yamadhvanAM yatprakalpyate // 1791 // kAritre vartate yo hi vartamAnaH sa ucyate / kAritrAtpacyuto'tItastadaprAptastvanAgataH // 1792 // phalAkSepazca kAritraM dharmANAM janakaM na tu| na vAkSepostyatItAnAM nAtaH kAritrasambhavaH // 1793 // yataH saMprAptakAritro vartamAna ucyate, uparatakAritro'tItaH, aprAptakAritro'nAgata ityadhvAnaH kAritreNa vyavasthitAH / kiM punaratra kAritramamipretam , yadi darzanAdilakSaNo vyApAraH, yathA paJcAnAM cakSurAdInAM darzanAdikam / yatazcakSuH pazyati zrotraM zRNoti ghrANaM jighrati jihvA svAdayatItyAdivijJAnasyApi vijJAtRtvaM, vijAnAtIti kRtvA rUpAdInAmindriyagocaratvam / evaM sati pratyutpannasya tatsabhAgasya cakSuSo nidrAdyavasthAyAM kAritrAbhAvAdvarttamAnatA na syAt / atha phaladAnagrahaNalakSaNaM kAritram-yathA cakSuSA sahabhavA dharmA jAtyAdayaH puruSAkAraphalam , anantarotpannaM cakSurindriyaM puruSakAraphalamadhipatiphalaM niSyandaphalaM ca, etatphalaM jananAprayacchaddhetubhAvAvasthAnAgRhaccakSurvartamAnamucyata iti / evaM tabatItAnAmapi sabhAgasarvatragavipAkahetUnAM phaladAnAbhyupagamAvarttamAnatvaprasaGgaH / atha samastameva phaladAnagrahaNalakSaNaM kAritramiSyate / evamatItasya sabhAgahetvAderarddhavartamAnatvaprasaGga ityetadoSabhayAdAcAryasahantabhadra Aha-dharmANAM kAritramucyate phalAkSepazaktiH, natu phalajananaM, nacAtItAnAM sabhAgahetvAdInAM phalAkSepo'sti, vartamAnAvasthAyAmevAkSitatvAt / nacAkSiptasyAkSepo yukto'navasthAprasaGgAt / tasmAdatItAnAM na kAritrasambhava iti nAsti lakSaNasaGkara iti // 1791 // 1792 // 1793 / / tairityAdinA prtividhte| taH kAritramidaM dharmAdanyattadrUpameva vaa| abhyupeyaM yadanyA'sti gatiH kAcinna vAstavI // 1794 //

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vikaasmetH| anyatva vattamAnAnAM prAgavaM vaa'khbhaavtaa| hetukhasaMskRtatvAdeH kAritrasyeva gamyatAm // 1795 // anyathA nityatApattiH khabhAvAvasthiteH sdaa| naitadrUpAtiriktaM hi vidyate nityalakSaNam // 1796 // tatkAritraM dharmAdanyadvA syAdananyadveti tairabhyupagantavyam , anyAnanyayoranyonyaparihArasthitalakSaNatvAt / ekaniSedhasyAparavidhinAntarIyakatvAt / nAnyA vastuno gatirasti / tatra yadyanyattadA vartamAnAnAM prAgUrvAvasthayoH niHsvabhAvatA prApnoti / hetutvasaMskRtatvAddhetoH kAritravat / Adizabdena vastutvAdayo gRhyante / anyathA yadi prAguva' ca niHsvabhAvatA na syAttadA sarvasya saMskRtasya nityatA prApnoti, sva. mAvasya sarvadA vyavasthitatvAt / naca sadAsattvavyatirekeNa nityatvalakSaNamasti yadAha-nityaM tamAhurvidvAMso yaH svabhAvo na nazyatI"ti // 1794 // 1795 / / // 1796 // syAdetat-yadi nAma nityatA zaktiH / hetutvasaMskRtatvAdestu hetoH kathaM sAdhyavipakSeNa virodha ityAha-nityasyetyAdi / nityasya hetutA pUrva krmaakrmvirodhtH| niSiddhA saMskRtatvaM hi vyaktaM nitye nirAspadam // 1797 // skandhAdivyatiriktasya kAritrasyopavarNane / khasiddhAntavirodhazca durnivAraH prasajyate // 1798 // pUrvamiti / sthirabhAvaparIkSAyAm / sarvasya ca saMskRtasyAnityatvAbhyupagamAtsaMskRtatvaM niye na sambhavatIti spaSTamevAvasIyate / kiMca-skandhAyatanavyatiriktasya kAritrasyopavarNane siddhAntavirodhaH, tathAhi bhagavatoktam "sarva sarvamiti brAhmaNa yaduta paJcaskandhA dvAdazAyatanAni, aSTAdazacA(zcA?)bhava" iti // 1797 / / // 1798 // ananyatve'pi kAritraM dhrmaadvytirektH| kharUpamiva dharmasya prasaktaM sArvakAlikam // 1799 // tatacAdhvavibhAgo'yaM tadvazAnna prklpyte| na hi tasya cyutiH prAptiraprAptivA vibhAgataH // 1800 //

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208 tattva ayAnanyatkAritramabhyupagamyate tadA dharmasvarUpavattadvyatirekAttadapi sArvakAlikaM prApnoti / tatazca kAritrAtpracyuto'tItastatprApto varttamAnastadaprApto'nAgata iti kAtrivazAdayamadhvavibhAgo na syAt / yato'sya kAritrasya yadi vibhAgena yadi prAtyaprAptayaH syustadA syAdayamadhvavibhAgaH, na ca tAni vibhAgena sambhavanti, sadAvasthi - taikarUpasya vibhAgAbhAvAt // 1799 / / 1800 // kAritrAvyatirekAdvA dharmaH kAritravadbhavet / pUrvAparavyavacchinnamadhyamAtrakasarvavAn // 1801 // kiyA-- kAritrAdavyatiriktatvAddharmo'pi pUrvAparakoTizUnyasattAyogI prApnoti kAritravat / pUrvAparanyavacchinnaM - pUrvAparakoTizUnyaM, madhyamAtrakaM ca tatsarvaM ceti vigrahaH / tadasyAstIti tadvAn // 1801 // kAritramityAdinA parasparaviruddhAbhyupagamodbhAvanenopahasati / kAritraM sarvadA nAsti sadA dharmazca varNyate / dharmAnnAnyaca kAritraM vyaktaM devaviceSTitam // 1802 // kAritrAntarasApekSA tatrApyadhvasthitiryadi / tulyaH paryanuyogo'yaM nanu sarvatra dhAvati // 1803 // evaM tarhi rUpAdidharmo na sadAstIti prasaktaM kAritrAdavyatiriktatvAdityAhasadA dharmazceti / evamapi dharmAdanyatkAritraM prasajyata ityAha- dharmAnnAnyacca kAritram / devAH - IzvarAdayaH, te hi yuktAyuktamanAlocya khAtacyeNaiva varttanta iti, teSAM yathAceSTitaM yuktinirapekSaM svAtatryeNa pravRttistadvadetaditi yAvat / kiMca -yadi kAritrasya kAritramantareNAnAgatAditvamiSyate, na tarhi vaktavyamadhvAnaH kAritreNa vyavasthitA iti, vyabhicArAt / yathA kAritrasya svarUpasattApekSayA'nAgavAditvaM vyavasthApyate, evaM bhAvAnAmapyanAgatAditvaM bhaviSyatIti kiM kAritrakalpanayA / atha mAbhUdvyamicAradoSa iti kAritrasyApi kAritramabhyupagamyate, tadA tatrApi vyatirekAdicintayA tulyaH paryanuyogaH / anavasthAdoSA || 1802 // 1803 // yaduktamananyatve'pi kAritraM sArvakAlikaM prApnoti dharmasvarUpavadavizeSAditi / atra bhadantasahantabhadra Aha svarUpAdvyatirikto'pi dRSTaH sapratighatvavat / vizeSavedidaM naiva prakRtasyopakArakam // 1804 //

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pvikaasmetH| nahi sapratighavAdiH padArthasyAnugAminaH / kAdAcitko mataH kazciddhAvasyaiva tathodbhavAt // 1805 // kharUpAnyatirikSopi vizeSako dharmo dRSTo yathA sapratighatvAdiH pRthivyAdInAm , te hi padArthatvenAviziSTA api sapratighA apratighAH sanidarzanA anidarzanA iti svarUpAvyatiriktairdhamairviziSTAH pratIyante tadvatkAritreNApi dharma iti / tadetatprakRtAnupakArakam / tathAhi-idamatra prakRtam , padArthAtkAritrasyAbhede'bhyupagamyamAne satyekasyaiva padArthasyAtmabhUtakAritrasyAvizeSAttadvazAdayamadhvavibhAgo nAvakalpata iti / pRthivyAdayastu parasparamanyonyalakSaNabhedAsaGgAminnA iti yuktaM yatkecitsapratighA bhavanti kecidapratighA eva yathA vedanAdayaH / natu ya evApratighAsta eva sapratighA iti, yato na kazcideko'nugAmI padArthAtmAsti, pRthivyAdInAM yatsapratighatvAdidharmaH kAdAcitko bhavet / kiM tarhi ?, bhAvasya niravayavasya tathA sajAtIyavijAtIyavyAvRttasyodbhava iti na svarUpAvyatirikto dharma ekasya bhedako yuktH||180||1805|| kathaM rUpasya sapratighatvamiti vyatirekIva vyapadezo yadi svarUpAvyatirikto dharmo bhedako na bhavedityAha-anAkSipletyAdi / anAkSisAnyabhedena bhAva eva tthocyte| tadrUpasyeti zabdena cetaso vAsanApi ca // 1806 // anAkSitAnyabhedeneti / bhedAntarapratikSepeNetyarthaH / tathocyata iti / vyatirekIva / taditi / sapratighatvam / zabdeneti / rUpasya (sa)pratighatvamityanena / atra dRSTAntamAha-cetaso vAsanApiceti / apiceti samudAyo nipAta ivArthe dRSTavyaH // 1806 // punaH sa evAha-na kAritraM dharmAdanyat , tadvyatirekeNa svabhAvAnupalabdheH, nApi dharmamAtram , svabhAvAstitvepi kadAcidabhAvAt / na ca na vizeSaH, kAritrasya prAgabhAvAt , santAnavat / yathA dharmanairantaryotpattiH santAna ityucyate, na cAso dharmavyatiriktastadavibhAgena gRhyamANatvAt , naca dharmamAtram, ekakSaNasyApi santAnatvaprasaGgAt , naca nAsti, tatkAryasadbhAvAditi / Aha ca-santatikArya ceSTaM, na vidyate sApi santatiH kAcit / tadvadvagaccha yuktyA kAritreNA'dhvasaMsiddhimiti, atrAha-tattvAnyatvetyAdi /

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tatvamA tatvAnyatvaprakArAbhyAmavAcyamaya varNyate / santAnAdIva kAritraM syAdevaM sAMghRtaM nanu // 1807 // atazca kalpitatvena tatkacinnopayujyate / kArye santativadyamAdvaratvevArthakriyAkSamam // 1808 // sannidhAnaM ca tasyedaM bhAvikaM neti tatkRtam / adhvatrayavyavasthAnaM tAtvikaM nopapadyate / / 1809 // santAnAdIveti / Adizabdena samUhAdiparigrahaH / yathA santAnibhyastattvAnyatvenAvAcyatvAtpudgalavatsantAno niHsvabhAvaH (tathA kAritraM nisvabhAvaM ) syAt , khabhAve hi sati tattvamanyatvaM vA'vazyambhAvi, tatazca tatkAritraM kalpitatvAnna kaci. kArye santativadupayujyeta / nahi kalpitasya santAnasya kacitkArye'styupayogastasya nikhabhAvatvAt / svabhAvapratibaddhatvAtkAryodayasya / tasmAdvastveva santAnikhabhAvama kriyAkSamam / na santAnaH kalpitaH / tatazca kAritrasya prajJaptisattvAtprAganu pazcAdapi na paramArthataH sannidhAnamastIti tadvazAdhvatrayavyavasthAnamapi kalpitameva sthAna bhAvikam // 1807 // 1808 // 1809 // tathApi syAdbhavatu kAritraM prajJaptisat, tatkRtaM cApyadhvavyavasthAnaM prajJaptisat , tatazca ko doSa ityAha-kAritrAkhyeti / kAritrAkhyA phalAkSepazaktiryA zabdagocarA / zaktareva ca vastuvAtsA prajJaptisatI katham // 1810 // yacedamiSyate rUpaM dAhapAkAdikAryakRt / atItAnAgatAvasthaM kiM tadevAbhyupeyate // 1811 // tadeva cetkathaM nAma tasyaivaikAtmanaH stH| akriyA ca kriyA cApi kriyAviratirityapi // 1812 // eksminirvishissttesminprsprpraahtaaH| prakArAH kathamete hi yujyante nAma vastuni // 1813 // ekAvasthAparityAge praavsthaaprigrhaat| naivaitanirviziSTaM cedvastvadhvakhiti kalpyate // 1814 // kiM vai bhAvAdvibhiyante'vasthA nAkartRtAsitaH / tAsAmeva hi sadbhAvAtkAryasattopalabhyate // 1815 //

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palikAsametaH / 511 phalAkSepazaktirhi dharmANAM kAritramiti bhavatA varNitam / sAca phalAkSepazaktiH prAptisatI (kathaM) bhavet / naiva bhavediti yAvat / tatazca tadvazAdadhvavyavasthAna vAttvikameveSTaM bhavatIti bhAvaH / kiMca-yadetadAhapAkAcarthakriyAkAri vahayAvirUpasupalabhyate, kiM tadevAtItAnAgatAvasthamAhokhidanyat / yadi tadeva, kathamekasimiviziSTe'sminrUpAdike vastunyakriyAdayaH parasparaviruddhA dharmA yujyante / yena yathAkramamanAgatavartamAnAtItavyavasthA syAt / yadi hi viruddhadharmAdhyAse'pyekatvaM syAt, utsanA tarhi bhedavyavasthA, tatazca sarvameva jagadekameva syAt / ekatve ca sahopatyAdiprasaGgaH / athApyavasthAparityAgaparigrahabhedena minnatvAdadhvasu vastu na nirvizidhamiti kalpate, evamapi kiM tA avasthA bhAvAdinA mAhokhidaminnA iti vaktavyam / para Aha-neti / miyante bhAvAditi sambandhaH / kasmAt ?, bhAvasthAkatatAptitaH-akartRtvaprasaGgAt / anvayavyatirekAbhyAM tAsAmevAvasthAnAM kArya prati sAmarthyasiddheH / / 1810 // 1811 // 1812 // 1813 // 1814 // 1815 // atra dUSaNamAha-abhedamityAdi / abhedamanumanyante kathamadhvasu vastunaH / tA abhUtvA bhavantyazca nazyantyazca tadAtmikAH // 1816 // avasthAyAM ca madhyAyAM kharUpeNaiva kArakam / tattadeva kharUpaM ca dazayoranyayorapi // 1817 // tadA kriyAkriyAzau kathamasya tyormtau| pararUpeNa kartRtve prAptA'syAkartRtA punaH // 1818 // atItAnAgatAvasthamanyaccedanalAdikam / tatsAkAdidoSo'yamasminpakSe nirAspadaH // 1819 // tadidAnImabhUtvaiva kAryayogyaM prajAyate / na ca tiSThati bhUtveti siddhA'syAnanvayAtmatA // 1820 // vastunaH sakAzAdabhedaM kathamavasthA (sva)numanyante-pratipadyante / naiva / yasmAdabhUtvA bhavantyavasthA bhUtvA ca vinazyanti / naca tathA vastviSTam , sarvadA'stitvAbhyupagamAt / tatazca kathaM tA abhUtvA bhavanyo vinazyantyazca tadAtmikA yuktAH / naiva / minnayogakSematvAt / anyathA hi tadAtmatvenAsAmapi sadA'stitvaprasaGgo vastu

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taravasagrahaH 512 svabhAvavat, tato'vyatirekAdvastuno vA'bhUtvAbhAvAdiprasaGgo'vasthAsvarUpavat / bhabaMtu cAvasthAbhedaparakalpanA, tathApi viruddhadharmAdhyAso na parihata eva, tathAhivastu madhyAvasthAyAM kiM svarUpeNa kArakamAhokhitpararUpeNa, yadi svarUpeNa tadeva svarUpamanyayorapi dazayoratItAnAgatAvasthayorastIti kathamasya kArakasvabhAvasya kriyAkri-: yAbhraMzau syAtAm / atha pararUpeNa, tadA'syAkartRtA punaH prAptetyavastutvaprasaGgaH / evaM tAvattadeva vahnathAdirUpamatItAnAgatAvasthAyAM na yuktam / athAnyat, asminpakSe na bhavatyekatra kriyAkriyAdiparasparaparAhatadharmasAGkaryAdidoSaH, bhinnatvAdvastunaH / kiM tu yattaddAhapAkAdikAryayogyamanalAdikaM vastu tadabhUtvA jAyate, bhUtvA ca vigacchatIti sadA'stitvAbhyupagamavirodhaH syAt, anvyaabhaavaat|| 1816 // 1817 // / / 1818 / / 1819 / / 1820 // syAdetat -- yadyapi kAryayogyamabhUtvA jAyate, bhUtvA ca vigacchatIti, tathApyatItAnAgatAvasthAyAmakAryayogyaM vastu vidyata eva, tatazca na sadA'stitvAbhyupagamavirodha ityAha-- sa eveti / sa eva bhAviko bhAvo ya evAyaM kriyAkSamaH / sa ca nAsti tayoryosti na tasmAtkAryasambhavaH // 1821 // sa eveti / arthakriyAkSamaH / tayoriti / atItAnAgatAvasthayoH / akAryayogyaH / / 1821 // 1 1 athApi syAt - atItasya sabhAgahetvAdeH kAryayogyatvamiSyata eva tatazcAsi - ddhametanna tasmAtkAryasambhava ityAha- atItazceti / atItaca padArtho'yamabhUtvA bhavanAtsphuTam / varttamAno'nyavatprAptaH kAdAcitkatayApi ca // 1822 // sadA satvamasatvaM vA'hetutve'nyAnapekSaNAt / hetorniyatasattvaJca varttamAno'rtha ucyate // 1823 // pratisaGkhyAnirodhAdivailakSaNyaM parairmatam / saMskRtatvaM ca rUpAderjAtisthivyAdiyogataH // 1824 // tatra jAtirvizeSaM kaM janayantyabhidhIyate / janikA'syeti tadrUpAdajAtAdaparaM param // 1825 / /

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plikaasmetH| azakyotpAdanastAvadananyo'tizayastataH / sattvAtmAgapi niSpatterniSpatyuttarakAlavat // 1826 // anyastvatizayo nAsti vyatirekAdasateH / masatkAryaprasaGgaca tasya pUrvamasatvataH // 1827 // anyathAve sthitI nAze caanyaannyviklpyoH| jarAdiviSayA doSA eta evAnuSaGgiNaH // 1828 // anyavaditi / avivAdAspadIbhUtavartamAnavat / kAdAcitkatayA'pi ceti / vartamAno'nyavatprApta iti sambandhaH / na cAyaM heturananvayaH, tathAhi-hetupratyayajanito yo'rthaH sa vartamAna ucyate, yazca kAdAcitkaH so'vazyaM hetupratyayanimittaH, yasmAdahetukasya dve eva gatI, yaduta sadA sattvamasattvaM vA, anyAnapekSaNAt, tasmAghaH kAvAcitkaH so'vazyaM hetupratyayanirmitasattvaH, yazca hetupratyayanirmitasattvaH so'vazyaM vartamAna eveti siddham / vartamAnatvena kAdAcitkatvasya vyAptiH / kiMca "-yadyatItAnAgataM dravyato'sti tadA sarvasaMskArANAM shaashvttvprsnggH| tatazca pratisamAnirodhAdibhyo rUpAdInAM vizeSo na prApnoti / atha rUpAdeH saMskRtalakSaNayo. gAtsaMskRtatvaM nAkAzAdInAM, tena bhavati pratisaGkhyA nirodhAdalakSaNyaM rUpAderiti parairmataM, tadetadasamyak, tathAhi-jAtirjarAsthitiranityatA ceti catvArImAni saMskatalakSaNAni / tatra jAtirjanayati, sthitiH sthApayati, jarA jarayati, anityatA vi. nAzayatItyevaM jananAdireSAM vyApAra issttH| tatra jAtistAvakaM vizeSa janayantI satyasya rUpAderjaniketyabhidhIyate, kiM tasmAdUpAdeH paraM vyatiriktamAhosvidaparam-avyatirikta vizeSa janayantIti pakSadvayam / tatra na tAvadavyatirikta, yasmAdasau vizeSo jAtivyApArAstrAgapi niSpannatvAdazakyakriyaH, niSpattyuttaraphAlavat / nahi niSpannasa kriyAyuktA'navasthAprasaGgAt / nApi vyatirikto'tizayaH kriyate, vyatireke pala rUpAderayamatizaya iti smbndhaasiddheH| tathAhi-na tAdAtmyalakSaNaH samba. yo myatirekAbhyupagamAt / bhanabhyupagame yA pUrvoktadoSaprasaGgAt / nApi tadutpattilakSaNo jAtereva tadutpatteH / na cAnyaH sambandho'sti, nAdhArAdheyatvAdInAM taduspasyantargatatvAt / aba tadutpattirabhyupagamyate, tanmAtramAbino vizeSasya nityosacimanahAjAtiH kirI lAt / jAtimapespotsAdayatIti cet, na panupakA

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tsvshH| riNyAM jAtAvapekSAyuktA'tiprasaGgAt / upakAre vA tasyopakArasyAtizayavattatvAnyatvacintAyAmanavasthAprasaGgAt / tasmAntyatireke sati sambandho na siddhyati / kiMca -tasyAtizayasya pUrvamasatvAdasatkAryamabhyupagataM bhavet / evaM jarayAnyathAtve kriyamANe sthityA'vasthiteranityatayA ca nAze kriyamANe, eSAmanyathAtvAdInAmanyA'nanyavikalpe sati ye doSAste jAtivajarAdiSvapi vAcyAH // 1822 // 1823 // // 1824 // 1825 // 1826 // 1827 / / 1828 // khakAryArambhiNa ime saamrthyniymaatmnaa| jAtyAdayazca tadrUpaM prAkpazcAdapi vidyate // 1829 // samartharUpabhAvAca prArabhante na kiM tdaa| khAnurUpAM kriyAM tasyAH prArambhe caamitaadhvtaa|| 1830 // kiMca-jAtyAdInAM svakAryArambhitvaM yattatsamarthasvabhAvaniyamAdiSTaM, sa ca samarthaH svabhAvasteSAM sarvadA'stIti sadaiva svakAryArambhitvaprasaGgaH / naca hetupratyayavaikalyaM teSAmapi sadAvasthitatvAt / tatazcAtItAnAgatAvasthayorjAtyAdimirjananAdisvakAryakaraNAdekasminevAdhvanyaparimitAdhvaprasaGgaH // 1829 // 1830 // kiMcAtItAdayo bhAvAH kSaNikAH syuna vA yadi / AdyAH punastayoH prAptA sevAparimitAdhvatA // 1831 // yaH kSaNo jAyate tatra vartamAno bhavatyasau / utpatha yo vinaSTazca so'tIto bhAvyanAgataH // 1832 // apica-atItAnAgatAH kSaNikA vA syuna vA kSaNikA iti pakSadvayam / tatra yadyAdyA:-kSaNikA iti yAvat , tadA saivAmitAdhvatA prAptA / yaH kSaNa iti tAmeva darzayati // 1831 // 1832 // athApyakSaNikAste syuH kRtAntaste virudhyte| kSaNikAH sarvasaMskArAH siddhAnte hi prkaashitaaH||1833|| athAkSaNikA iti pakSA, evaM sati kRtAntavirodhaH kRtAntaH siddhAnta pacyate / tathAhi kSaNikAH sarvasaMskArA iti siddhAntaH // 1833 // yuktivApA'pi sntoniymaatkssnnbhginH| vartamAnA iva pAku prativandho'tra sApitaH // 1854 / /

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paJjikAsametaH / kiMcana kevalaM siddhAntavirodho mAnavirodho'pi pratijJAyAH / tathAhiyatsantatsarva kSaNikaM yathA varttamAnaM, santazvAtItAnAgatA iti niyamAtkSaNabhaGginaH prAptAH / prAktu -- kSaNabhaGgAdhikAre, pratibandho'sya hetoH prasAdhita iti nAnaikAnti'katvam / tathAhi ---- arthakriyAkAritvaM sattvalakSaNam, akSaNikasya ca kramayaugapadyAbhyAmarthakriyAvirodhAdarthakriyAnivRttau tallakSaNasya sattvasya nivRttiriti sAdhyavipakSAnivRttaM sattvam // 1834 // 519 arthakriyAsamarthAH syuratItAnAgatA ime / na vA sAmarthya sadbhAve varttamAnAstadanyavat // 1835 // avarttamAnatAyAM tu sarvazaktiviyoginaH / naSTAjAtAH prasajyante vyomatAmarasAdivat // 1836 // tulyaparyanuyogAzca sarve vyomAdayo'kRtAH / anaikAntikatAklRpterna tepi vinibandhanam // 1837 // niyamArthakriyAzaktirbhAvAnAM pratyayodbhavA / ahetutve samaM sarvamupayujyeta sarvataH // 1838 // niyatArthakriyAzaktijanma pratyayanirmitam / varttamAnasya bhAvasya lakSaNaM nAnyadasti ca // 1839 // atItAnAgatAnAM ca tadakhaNDaM samasti vaH / tatkiM na varttamAnatvamamISAmanuSajyate / / 1840 // , kiMca -- ime'tItAnAgatA arthakriyAsamarthA vA syurna vA samarthA iti pakSau / yadi samarthAstadA sAmarthyasadbhAve varttamAnAH prApnuvanti, avivAdAspadIbhUtavarttamAnavat / prayogaH ---- ye ye'rthakriyAsamarthAste varttamAnAH yathA'vivAdAspadIbhUtA vartta - mAnAH, arthakriyAsamarthAzvAtItAdaya iti svabhAvahetuprasaGgaH / na cAyamanaikAntikaH, yato varttamAnatvanivRttau naSTAjAtAnAM sarvasAmarthyaviyogitvaM prasajyeta, AkAzAmbhoruhavat / prayogaH- ye varttamAnA na bhavanti te kacitsamarthA api na bhavanti, yathA vyomAmbhoruhaM, na bhavanti cAtItAdayo varttamAnA iti vyApakAnupalabdhiH / na cAkAzapratisayA nirodhAprati saGkhyAnirodhaira saMskRtairanekAntasteSAmapi pakSIkaraNAt / ato'naikAntikatvakalpanAyA nAtinibandhanam / tathAhi -- yeyaM pratiniyatArthakriyA

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zaktibhAvAnAM sA pratyayodbhavetyaGgIkartavyam, anyathA yadi nirhetukA syAcadA niyamahetorabhAvAtpratiniyatA zatirbhAvAnAM na syAt / tatazca sarva sarvasminkAyeM upayu. jyeta / tasmAtka(tasmAdaka ?)tAkAzAdInAM sAmarthyaniyamo na yurU iti na tairanaikA. vikatvakalpanAyA nivandhanam / naca prathame hatau saMdigdhavipakSavRtikatA, yasmAniyAyAmarthakriyAyAM yA zaktistasyA yadetajanma hetupratyayanirmitaM tadeva vartamAnasa lakSaNam , etaca varcamAnatvalakSaNamabikalamatItAdiSvapyastIti nimicAntarAbhAvAkimiti vartamAnatA (na) prasajyate // 1835 // 1836 // 1837 / / 1838 // // 1839 // 1840 // khargApavargasaMsargayano'yamaphalastataH / IhAsAdhyaM na kiziddhi phalamatropalakSyate // 1841 // kiMca-yasyAtItAnAgataM dravyato'sti tasya phalamapi nityamastIti svargApavargaprA. syoM yano viphalaH syAt , IhAsAdhyasya kasyacitphalasyAbhAvAt / kiM tatra vrataniyamAdilakSaNAyA IhAyAH sAmarthya syAt / utpAdane sAmarthya miti cet / utpAdanaM varSabhUtvA bhavatIti siddham / atha tadapyasti, kaspedAnIM ka sAmarthyam / vartamAnIkaraNasAmarthya miti cet / kimidaM vartamAnIkaraNaM nAma / dezAntarAkarSaNaM cet / nityaM tarhi vastu prasakaM, sarvadA'vasthitatvAt / arUpANAM vedanAdInAM niSkriyatvAkathamAkarSaNaM bhavet / yaca tadAkarSaNaM tadabhUtvA bhavatIti siddham / svargaH sumerupadhAdiH, apavargo mokSaH, tayoH prAptiH saMsargaH, tatra yatno vrtniytaadiH||1841|| atha nArthakriyAzaktisteSAmabhyupagamyate / yayevamata evaiSAmasattvaM vyomapuSpavat // 1842 // aba nArthakriyAsamA iti dvitIyapakSa AzrIyate / evaM tarjata evArthakriyAzUnyavApasattvaM prApnoti khapuSpavat / sarvasAmarthyavivekalakSaNatvAdasattvasya // 1842 // evaM tAvadatItAnAgatAnAmasacAsAdhakaM pramANamabhidhAya sattAsAdhakaM pramANamapAkartumAha hetava ityaadi| hetavo bhAvadharmAstu nAsiddha siddhimaaginH| vartamAnavasiddhe viruddhA dharmivASanAt // 1843 // helavo hi pUrvokA navasaMgRhItatvAvimAdaya mAmayAsikA, vIjarmiyo

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ptrikaalmevaa| likhatvAt / yathAha nAsiddhe bhAvadharmo'stIti / bhathApi siddhAH syuH, tathApi varcamAnatvasiddhardharmasvarUpaviparItasAdhanAviruddhA hetavaH // 1843 // kathamidAnImadhvasaMgRhItatvamatItAnAgatAnAM rUpAdInAM nirdiSTam , nahi zazavipANamasantAsadatItamanAgataM vA vyavasthApyata ityAha-bhUtvetyAdi / bhUtvA yadvigataM rUpaM tadatItaM prakAzitam / sati pratyayasAkalye bhAvi yattadanAgatam // 1844 // . sattve tu vartamAnavamAsajyeteti sAdhitam / vidyamAnatvamAtraM hi vartamAnasya lakSaNam // 1845 // subodham // 1844 // 1845 // rUpavedanAdibhAvastarhi kathaM nirdiSTa ityAha-rUpAditvamityAdi / rUpAditvamatItAderbhUtAM tAM bhAvinI tthaa| adhyAropya dazAmasya kathyate na tu bhAvataH // 1846 // tAM dazAmiti / vAmavasthAm // 1846 // vyAzrayaM tarhi kathaM vijJAnamuktamityAha-dvayaM pratItyeti / dvayaM pratItyavijJAnaM yaduktaM tattvadarzinA / seSTA saviSayaM cittamabhisandhAya dezanA / / 1847 // dvividhaM hi vijJAnaM sAlambanamanAlambanaM ca, yatsAlambanaM tadamisandhAya tyAbhayavijJAnadezanA bhagavataH // 1847 // atha nirAlambanamapi jJAnamastIti kathamavasitamityAha-nityezvarAdItyAdi / nityezvarAdibuddhInAM naivAlambanamasti hi| zabdanAmAdidharmANAM tadAkAraviyuktitaH // 1848 // Adizabdena pradhAnakAlAdayaH parikalpitA gRhyante / na caitanmantavyaM zabdAcAlambanA imA buddhaya iti kathayati-zabdanAmAdItyAdi / tasyezvarAderAkAro nityatvasakalahetutvAdiH, yastayA buddhyA'dhyavasIyate, tenAkAreNa viyogaH zabdasya nAmo vA viprayuktasaMskAravizeSasya / Adizabdena nimittAdeH paropagatasyArthapratibimbakAdikhabhAvasya // 1848 // pari barhi nirviSayamapi vijJAnamati tatkarSa zAnamiti myapadizyate, vasAha

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tsvsdH| vijAnAtIti vijJAnamiti gIyate, asati ca vijhaye ki vijJAnaM sAvityAhabodhAnugatimAtreNeti / bodhAnugatimAtreNa vijJAnamiti cocyate / sA cAsyAjaDarUpatvaM prAkAzyAtparikalpitam // 1849 // bodhAnugamo'pi vinA bodhena (na) sambhavatIti cedAha-sA ceti / saa-bodhaanugtiH| asya-vijJAnasya / kimucyate ?, yattadajaDarUpatvam, prakAzyavasvantarAbhAvAtprakAzAntaravirahAca nabhovallokavatprakAzarUpatvAdabhidhIyate bodharUpateti // 1849 // karmAtItaM ca kathaM phaladamityatrAha-vipAkaheturityAdi / vipAkahetuH phalado nAtIto'bhyupagamyate / sadvAsitAtu vijJAnaprabandhAtphalamiSyate // 1850 // vAsitaM paramparayA phalotpAdanasamarthamutpAditam // 1850 / / yadyevaM kathamuktaM bhagavatA, 'asti tatkarma yatkSINaM niruddhaM vipariNatamityAha'tAmeveti / tAmeva vAsanAM cetAsantatAvadhikRtya tt| asti karmeti nirdiSTaM bhaktyA mUlAvinAzavat // 1851 // 'bhaktyeti / upacAreNa / yathA mUladravyaprasUtasya hiraNyAdeH phalaprabandhasya sa(ma)bhAve vinaSTamapi mUladravyamavinaSTamityucyate tadvatkarmApi // 1851 // upacAreNa dezanAyAH kiM prayojanamityAha-ucchedadRSTIti / ucchedadRSTinAzAya caivaM zAstrA prakAzitam / anyathA zUnyatAsUtre dezanA nIyate katham / / 1852 // nAtyatItaM karmetyukte pAramparyeNa yatphalotpAdanasAmarthyamAhitamatItena karmaNA tasyApyabhAvaM pratipadheranityucchedadRSTimApanAH syurvineyA ityasti karmetyuktaM bhgvtaa| anyathA hi yadyatItaM svarUpeNa syAttadA paramArthazUnyatA sUtre dezanA kathaM nIyate / cakSurutpadyamAnaM na kutazcidAgacchati niruddhyamAnaM na kacitsabhicayaM gacchatIti hi cakSurabhUtvA bhavati bhUtvA ca prativigacchatIti / vartamAne'dhvanyabhUtvA bhavatIti cenna / adhvano bhAvAnarthAntaratvAtta evAdhyAnastathA'vasthitivacanAt / atha svAtma

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pkhikaasmetH| nyabhUtvA bhavati, tathA siddhamanAgataM cakSurnAstIti / apica sadA'vasthitatve saMskArANAM hetuphalayorabhAvAt duHsamudayasatyAbhAvaH, tadabhAvAgnirodhamArgayorapi, tatazca satyacatuSTayAbhAvAtparikSAprahANasAkSAkriyAbhAvanA na yujyante, tadabhAvAca phalasthAnAM pratipannakAnAM ca pudgalAnAmabhAva iti sakalameva pravacanaM nirudhyata iti nAtItAdivastujAtakalpanA sAdhvI // 1852 // atItAnAgatajJAnaM vibhaktaM yoginAM kathamityatrAha-pAramparyeNetyAdi / pAramparyeNa sAkSAdvA kAryakAraNatAM gatam / yadrUpaM vartamAnasya tadvijAnanti yoginaH // 1853 // anugacchanti pazcAca viklpaanugtaatmbhiH| zuddhalaukikavijJAnastatvato'viSayairapi // 1854 // taddhetuphalayobhUtAM bhAvinIM caiva sannati / tAmAzritya prvrtnte'tiitaanaagtdeshnaaH||1855 // smstklpnaajaalrhitjnyaansnttH| tathAgatasya vartante'nAbhogenaiva dezanAH // 1856 // iti traikaalypriikssaa| atItArthApekSayA kAryatAM gatam , anAgatApekSayA kAraNatAm / vikalpAnugatAtmabhiriti / savikalpairityarthaH / tattvato'viSayairiti / AviSTAmilApainaiiH svalakSaNasyAviSayIkaraNAt / tat-tasmAt / hetuphalayoH santati bhUtAM bhAvinI cAzritA atItAdidezanA yoginAmaparizuddhAnAM pravartante / bhagavatastu tathAgatasya zuddhalaukikamapi jJAnaM nAsti, nityasamAhitatvAtsarvAvidyAprahANena / vikalpasya cAvidyAsvabhAvatvAt / yadAha-"vikalpaH khayamevAyamavidyArUpatAM gataH / svAkArapAjharUpeNa yasmAdAropya varttate // " iti tasya pUrvapraNidhAnapuNyajJAnasambhArasAma divAptacintAmaNisadRzAtmabhAvasthAnAbhogenaiva dezanAH pravartante // 1853 // // 1854 // 1855 // 1856 // iti traikaalypriikssaa| manAyantamityetatsamarthanArtha codyopakramapUrvakamAha-yadItyAdi / yadi nAnugatobhAvaH kazcidapyatra vidyte| paralokastadA na sAvabhAvAtparalokinaH // 1857 //

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kaciditi / mAtmAviH / tatrAtmanaH pUrva pratiSiddhasvAdabhAvAdeva nAnugAmitvaM, vijJAnAdInAM pakSaNikatvAkAlyaparIkSAyAM cAnvayasya nissiddhtvaamaanyyH||1854|| gatu pahAvayaH paralokino bhvissyntiityaah-dehetyaadi| dehabuddhIndriyAdInAM pratikSaNavinAzane / na yuktaM paralokitvaM nAnyamAbhyupagamyate // 1858 // tamAdbhUtavizeSebhyo yathA zuktasurAdikam / tezya eva tathA jJAnaM jAyate vyajyate'thavA // 1859 // Adizabdena vedanAsaMjJAsaMskArANAM prahagam / nAnyazcAbhyupagamyata iti / AtmA / tallokAyatapakSAnulomanameva jJA(jA?)tam / tathAhi tasyaitatsUtra-paralokino'bhAvAtparalokAbhAva' iti / tathAhi-pRthivyApastejovAyuriti catvAri tattvAni tebhyazcaitanyamiti / tatra kecidvRttikArA vyAcakSate-utpadyate tebhyazcaitanyam , anye'bhivyajyata ityAhuH, ataH pakSadvayamAha-jAyate vyajyate'thaveti / zuktamAmlatvam / sureti / madajananazaktiH / Adizabdena mUrchAdijananasAmarthyaparigrahaH // 1858 // 1859 // nanu cakSurAdIni viSayAMzca rUpAdInpratIya vijJAnamutpadyata ityatipratItametat , tatkathamucyate tebhya eva vijJAnamityAha-sanivezavizeSa iti / sanivezavizeSe ca kSityAdInAM nivezyate / dehendriyAdisaMjJeyaM tatvaM nAnyaddhi vidyate // 1860 / / tathA ca teSAM sUtram- tatsamudAye viSayendriyasaMjJeti / nahi mahAbhUtavyatirekendriyAdIni santi, vatsaMsthAnavizeSa eva tatprajJapteH / naca saMsthAnaM nAmAnyatsaMsthAnibhyaH / idaM ca mahAbhUtacatuSTayaM pratyakSasaMsiddham / na caitanyatirekeNAnyatcatvamasti pratyakSasiddham / naca pratyakSAdamyatpramANamasti, penAnyasya paralokAdeH saMsiddhiH syAt / / 1860 // kAryakAraNatA nAsti vivAdapadacetasoH / vibhinnadehavRttivAdavAzvajJAnayoriva // 1851 // na vivakSitavijJAnajanyA vA matayo matAH / jJAnavAdanyasantAnasambaddhA iva purayaH // 1862 //

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pkhikaasmetH| 521 apica-yadyatItadehavartinazcetasaH prathamajanmacittaM prati kAraNabhAvaH syAt , maraNacicala cAgAmicittaM prati, tadA cittapratibandhAnuparamAtparalokakalpanA sAt , yAvatA prathamayostAvadvivAdAspadIbhUtayozcetasorna kAryakAraNatA'sti minadehavartitvAt , gavAzvavarttinoriva jnyaanyoH| athavA-janmabuddhayo dharmiNyaH, tAsAmatItadehavarticaramavijJAnajanyatvapratiSedhaH sAdhyaH, jJAnatvAditi sAmAnyaM hetuH, anyasantAnavartinyo buddhayo nidarzanam / prayogastvevam-yadi jJAnaM, na tadvivakSitAtItadehavarticaramajhAnajanyam , jJAnatvAt , yathA'nyasantAnavarti jJAnam / jJAnarUpAzcemA vivakSitadehavarttinyo janmabuddhaya iti viruddhavyAptopalabdhiH vivakSitavijhAnajanya(tva)viruddhena jJAnatvasya vyAptatvAt // 1861 // 1862 // evaM tAvadatItajanmaniSedhaH kRtaH / sAmpratamanAgatajanmaniSedhAyAha-sarAgasvetyAdi / sarAgamaraNaM cittaM na cittAntarasandhikRt / maraNajJAnabhAvena vItaklezasya tadyathA // 1863 / / sarAgasya maraNacittaM cittAntaraM na pratisandhatte, maraNacittatvAdahavaramacittavaditi vyApakaviruddhopalabdhiH / vItaklezasya tadyatheti / maraNajJAnam / / 1863 // kutastarhi cittasyotpattirityAha-kAyAdevetyAdi / kAyAdeva tato jJAnaM praannaapaanaadhisstthitaat| yuktaM jAyata ityetatkambalAzvataroditam // 1864 // tathAca sUtram-kAyAdeveti / kambalAzvataroditamiti // 1864 // nanu ca kAyAniSpattAvapi kalalAdyavasthAyAM vijJAnamastyeva mUrchitam , tacAtItabhedavijJAnajanyatayA siddham , kathaM kAyAdeveti niyama ityaah-kllaadigvityaadi| kalalAdiSu vijJAnamastItyetaca sAhasam / asamAtendriyatvAddhi na tatrArtho'vagamyate // 1865 // na cArthAvagateranyadrUpaM jJAnasya yujyate / mULadAvapi tenAsya sadbhAvo nopapadyate // 1856 // nacApi zaktirUpeNa tadA dhiirvtisstthte| nirAzrayatvAcyaktInAM sthitirna avakalpate // 1867 //

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122 ttvsnggrhH| jJAnAdhArAtmano'sattve deha eva tadAzrayaH / .. ante dehanivRttau ca jJAnavRttiH kimAzrayA // 1868 // . - indriyArtho hi vijJAnotpatteH kAraNam , arthAdhigamarUpatvAjjJAnasya, kalalAdyavasthAyAM cendriyArthayorabhAvAtkathaM tatkArya vijJAnaM syAditi kAraNAnupalabdhyA mUrchAdhavasthAyAM vijJAnAbhAvaH siddha iti samudAyArthaH / naca zaktirUpeNa tadA vijJAnamastIti kalpayituM yuktaM, jJAnAzrayasyAtmano naiyAyikAdiprakalpitasya vijJAnaprabandhasya vA tadAnImabhAvAt / naca nirAzrayA zaktiyuktA / tasmAtsAmAdeha eva tadAnImAzrayaH / anyasya jJAnAdhArAtmanaH-jJAnAdhArazca bhAvasya vijJAnaprabandhasyAtmano vA tadAnImasattvAt / tatazcAnte maraNAvasthAyAM dehassAzrayasya nivRttau nirAzrayaM kathaM jJAnamavatiSThateti siddho'nAgatajanmAbhAvaH // 1865 // 1866 // 1867 // // 1868 // tdnntrsmbhuutdehaantrsmaashryH| . yadi deho'paro dRSTaH kathamastIti gamyate // 1869 // bhinnadehapravRttaM ca gajavAjyAdicittavat / . ekasantatisambaddhaM tadvijJAnaM kathaM bhavet // 1870 // eko jJAnAzrayastasmAdanAdinidhano naraH / saMsArI kazcideSTavyo yadvA nAstikatA parA // 1871 // athApi syAnmaraNasamanantarasamudbhUtamantarAmavikaM dehamAzritya cittavRttirbhaviSyatIti, tadetadasamyak / nahi maraNAnantaramaparo deha utpadyamAno dRSTaH / nacAdRSTasyAstitvanizcayo yuktaH / tasyAsadvyavahAraviSayatvAt / nacaikasantAnavartinazcetaso dehAntarasamAzrayaNaM yuktam , gajavAjyAdicittavadekasantAnasambandhitvahAniprasaGgAt / prayogaH-yadinadehapravRttaM vijJAnaM na tadekasantAnasambaddhaM, yathA gajavAjinozcittaM, minnadehavRttaM cAntarAbhAbamaraNabhavayozcittamiti vyApakaviruddhopalambhaprasaGgaH / nacaivaM, tasmAdviparyayaH / yadekasantAnasambaddhaM tadbhinadehapravRttaM na bhavati, yathA gajacittamazvadehAnAzritam , ekasantAnasambaddhaM ca prANinazcittamiti viruddhavyAptopalabdhiH / minadehapravRttatvaviruddhenAminnadehapravRttatvenaikasantAnasaMbaddhatvasya vyAptasvAt / eka ityAdhupasaMhAraH / mAvirutpAdo nidhanaM nAzaH, na vidyate Adinidhane yaskhAsA

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plikaasmetH| banAdinidhanaH / nara ityAtmA / yadvA nAstikatA paretyanena paralokino'bhAvAtparakokAbhAva ityetatsUtraM sUcayati // 1869 // 1870 // 1871 // .... tadatretyAdinA prtividhtte| tadatra paraloko'yaM nAnyaH kazcana vidyte| upAdAnatadAdeyabhUtajJAnAdisantateH // 1872 // kAciniyatamaryAdA'vasthaiva parikIrtyate / tasyAzvAnAdyanantAyAH paraH pUrva iheti ca // 1873 // dRSTamAtrasukhAsaktairyathaitAvati kalpyate / paraloko'nyadezAdistathA'trAsmAbhirucyate // 1874 // yadi tadvyatiriktastu paraloko niSidhyate / tadA sAdhanavaiphalyaM tadasattve vivAdataH // 1875 // santatenanvavastutvAnnAvasthAntarasambhavaH / tatrAvasthApito lokaH paro vA tAttvikaH katham // 1876 // naiva santatizabdena kSaNAH santAnino hi te| sAmastyena prakAzyante lAghavAya vanAdivat // 1877 / / tatra ko'yaM paraloko nAma yasya bhavatA niSedhaH kriyate, kiM vijJAnAdiskandhacatuSTayAdupAdAnopAdeyatvena kAryakAraNabhUtAdanya Ahosvittadeva / na tAvadAdyaH pakSA, tasyAnabhyupetatvAt / nApAdAnopAdeyabhUtAyA vijJAnAdisantateranyaH paraloko'vAsti, yasyAbhyupagamaH syAt / kiM tarhi ? / tasyA jJAnAdisantateranAdyanantAyAH kAcideva varSazatAdhavadhirUpamaryAdAvyavasthaiva paralokaH pUrva iheti vA vyavasthApyate / yathA bhavadbhidRSTamAtrasukhAbhiSaGgAdetAvatIndriyagocara evAnyadezAdiH paralokAditvena kalpate / yathoktam-"etAvAneva puruSo yAvAnindriyagocaraH, tathA punaruktadezAntaraM kAlAntaramavasthAntaraM vA paraloka" iti / yadi tu kAryakAraNabhUtavijJAnAdisantAnavyatiriktasya paralokasya niSedhaH kriyate tadA siddhasAdhyatvAtsAdhanavaiphalyaM, tathAbhUtasya paralokasyAnabhyupagatatvAt / nanu ca santateravastutvAttasyAmavasthAvizeSo yo vyavasthApitaH sopyavastveva,. tatazca tatra tasyAM santatAvavasthAvizeSe'vasthApito'yaM paraloko'pi na pAramArthikaH syAt / naiSa doSaH / santatizabdena kSaNA eva vastu

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124 tattvasaGgrahaH / bhUtAH santAnino vyavahAralAghavAya sAmastyena yugapatprakAzyante, vanAdizabdeneva dhavAdayaH / / 1872 / / 1873 / / 1874 / / 1875 / / 1876 / / 1877 // kathaM tarhi santateravastutvaM pUrvamuktaM santAnAdIva kAritramityatra prastAva ityAhaekavenetyAdi / ekatve nAva klRptatvAnniH khabhAvatayA matA / tasvAnyatvAdyanirdezyA viyatkamalapativat // 1878 // sA cAnAdiranantA ca na siddhiM kathamRcchati / yathahetukametatsyAccittamAyatayA matam // 1879 // nityahetusamudbhUtaM nityaM satkhata eva vA / bhUtamAtrodbhavaM vA'pi yadvA'nyajJAnamAtrajam // 1880 // garbhAdAvAdivijJAnaM tatrAhetu na yujyate / kAdAcitkatayA sattvaM sarvathA'syAnyathA bhavet / / 1881 // nApi nityamanaHkAladigIzAtmAdibhiH kRtam / tata eva sadA satvaprasaGgAttadabhAvataH // 1882 // ekaM nityasvabhAvaM ca vijJAnamiti sAhasam / rUpazabdAdicittAnAM vyaktaM bhedopalakSaNAt // 1883 // kSoNItejojalAdibhyo bhUtebhyo bhUtirasya na / vyaktiva sarvacintAnAM yaugapadyaprasaGgataH // 1884 // sthirarUpaM parairiSTaM taddhi bhUtacatuSTayam / sahakArivyapekSA'pi sthire pUrvamapAkRtA // 1885 // yA tvekatvena kalpitA santatiH sA tattvAnyatvAbhyAmavAcyatvAdavastutvenAmimatA - AkAzAmbhoruhapaktivaditi, na tasyA avasthAvizeSe paralokavyavasthA'smAbhiH kriyate / athAsyA eva vijJAnAdisantateH paralokasaMjJitAyAH pratiSedhaH kriyate, tadA tasyAstAvatsvarUpa niSedhadvAreNa paralokaniSedho na zakyate kartu dRSTasyApahotumazakyatvAt / kiM tarhi ? / anAdyanantatvadharmaniSedhadvAreNa / sA ceyamanAdyanantA kathaM na siddhyati / yadi yattajjanmancittamAdyatayA mataM nirhetukaM vA syAt, nityavijJAnezvarAdihetusamudbhUtaM vA, yadvA svata evaM nityaM, bhUtamAtrAdutpannaM vA, anyasantA

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ptrikaasmetH| navarvijJAnahatukaM veti pazca pakSAH / yadi hi svasantAnavartipUrvapUrvajJAnahetukaM pUrva meva cittaM syAttadA syAdanAditA cittasantaternAnyathetyabhiprAyeNaiSAM pkssaannaamupnyaasH| tatra na tAvadAdyaH pakSo nityasattvAdiprasaGgAt / apekSayA hi bhAvA: 'kAdAcitkA bhavanti, yazca nirhetukaH sa na kiMcidapekSyata iti kimiti virameta / nApi dvitIyapakSo'ta eva nityasattvaprasaGgAt / kAraNavaikalyAddhi kAryANAmasattvaM, yabAvikalakAraNaM tatkimiti na bhavediti vaktavyam / nApi tRtIyaH pakSaH, kasmAt ?, sadabhAvata:-sadA sttvaabhaavtH| ekamityAdinA tameva tadabhAvaM darzayati / anena pratikSAyAH pratyakSe virodhamAha / kSoNItyAdinA caturtha pakSaM nirAkaroti / kSoNI -pRthivI / nityezvarAdihetusamudbhavapakSavadatrApi tulyo doSaH, yato mahAbhUtacatuSTayaM parainityamiSTam / naca sahakArikAraNApekSaNAnukrameNa nityAdutpattiriti yuktaM vaktum , nityasyAnupakAriNi sahakAriNi nApekSeti nirloThitaprAyatvAt // 1878 // // 1879 // 1880 // 1881 // 1882 // 1883 // 1884 // 1885 // atha kSaNikamevedaM prairpybhidhiiyte| kathaM khopagamasteSAmevaM sati na bAdhyate // 1886 // bAdhyatAM kAmametattu nyAyyamityupagamyate / kSaNikaM sarvayuktibhyaH sarvabhAvavinizcitam // 1887 // athedaM mahAbhUtacatuSTayaM paraizcArvAkaiH kSaNikamabhyupagamyate yathoktadoSabhayAt tadA'pi doSa evetyabhiprAyaH / tathAhi na tAvadbuddhidehayoH kAryakAraNabhAvasiddhau kiMcitpramANamasti, parasya yena tadvyavahAraH siddhyet / prayoga:-yatra yadbhAvasiddhI na kiMcitpramANamasti na tatra tadvyavahAraH prekSAvatA kAryaH, yathA vahI zItavyavahAraH / nAsti ca buddhidehayoH kAryakAraNabhAvasiddhau kiMcitpramANamiti vyApakAnupalabdhiH / nacAsiddhatA hetoH, tathAhi-pratyakSAnupalambhasAdhanaH kAryakAraNabhAvaH sa cAnvayAnyatirekAdvA viziSTAdeva nizcIyate, na darzanAdarzanamAtreNa / tatrAnvayAkAryanizcaye kartavye yeSAmupalambhe satyupalabdhilakSaNaprAptaM pUrvamanupalabdhaM sadupalabhyata ityevamAzrayaNIyam , anyathA hi yadyupalabdhilakSaNaprAptamanupalabdhamityevaM nApekSeta, tadA tatra kAryasya prAgapi sattvamanyato vA deze'pagamanaM (sambhAvyeta) / bena kAraNAtmAgavasthitAH phuTyAdayasteSAM kAraNatA na niSiddhA syAt / upalabdhilakSaNa,

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tttvsnggrhH| prAptAnupalambhopadarzane tu sA niSiddhA bhavati / tatra tasyA vyabhicArAt / evaM tApadanvayAtkAryanizcayaH / vyatirekAdapi kAryanizcaye satsu tadanyeSu samartheSu taddhetuSu yassaikasyAbhAve na bhavatItyevamAzrayaNIyam , anyathA hi kevalaM tadabhAve na bhavatInyupadarzane sandigdhamatra tasya sAmarthya syAt , anyasyApi tatsamarthasyAbhAvAt , tatazcaivamapi sambhAvyeta-anyadeva tatra samarthamasti, tadabhAvAttannivRttaM, yatpunaretanivRttau satyAmasya nivRttirupalabhyate sA yadRcchAsaMvAdaH / mAtRvivAhocitadezajanmanaH piNDakhajUMrasyAnyatra deze mAtRvivAhAbhAve satyabhAvavat / tasmAtsamartheSviti vizeSaNIyam / evaM hi tasyaiva kAraNatvaM nizcIyate, tadvyatirekasyaivAnuvidhAnAt / nahyanupakAriNo vyatirekaH kenacinuvidhIyate'tiprasaGgAt / evamanvayavyatirekAbhyAmasaMdigdhaM kAryakAraNatvaM pratIyate nAnyathA / na cedRzo'nvayo vyatireko vA kAyacittayonizcito'sti / tathAhi-na tAvat svadehabuddhyoranvayanizcayaH zakyate kartu garbhAdau prAzcittotpatteH kevalakAyopalambhAbhAvAt , nahi cittamantareNopalambho bhavati / parazarIre'pi cetaso'nupalabdhilakSaNaprAptatvAnna paurvAparyagrahaNamasti / tato nAnvayanizcayaH / nApi vyatirekanizcayaH / tatrApi hi na tAvadAtmadehavyatirekeNa svabuddhivyatireko jJAtuM zakyaH, sarvathA svayamabhAvAt / nApi paradehavyatirekeNa tatsambandhinyA buddhervyatireko nizcetuM paaryte| tadbuddheranupalabdhilakSaNaprAptatvena dehanivRttAvapi buddhivyatireke saMzayAt / ataeva kuTyAdau dehAbhAve'pi na buddhivyatire. kanizcayaH / tatrApi tatsattAyAmanupalabdhilakSaNaprAptatvena saMzayAt / parispandAdikArya(yo ?)darzanAdapyabhAvanizcayo na yuktaH, nAvazyaM (hi) kAraNAnAM kAryavattvAt (svam ?) apica dehavizeSapariprahahetostRSNAviparyAsalakSaNasya svakAraNasyAbhAvAki tatra kuTyAdau buddherabhAva AhokhidehavyatirekAditi saMzayaH / tasmAnnAsiddho hetuH / nApi. viruddhaH sapakSe bhAvAt / nApyanaikAntiko'tiprasaGgAt , prekSAvatvahAniprasaGgAca / tava tarhi buddhena dehaH kAraNamityatra kiM bAdhakaM pramANamiti cenna, samastyeva pramANam / tathA ca manomaterna dehaH kAraNamityatra svatatrA mAnasI buddhirityAdinA pramANamupadarzayiSyati / tasyA eva dehAntarapratisandhAnaM pratyAdhipattyAihAnAzritatve siddhe prloksiddheH| kiMca-manomatedehaH kAraNaM bhavatu, eko'vayavi. rUpo vA bhavedaneko vA paramANusaMcayAtmakaH, yadvA-sendriyo'nindriyo vA, kimupAdAnakAraNamAhosvitsahakArikAraNamiti vikalpyate tatra na tAvadeko'vayavI yuktaH,

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pkhikaasmetH| 52. tasya pUrvaniSiddhatvAt / caturmahAbhUtAtmakatvahAniprasaGgAzca na Tekasya svabhAvacatuSTayaM yuktamanekavyavahArocchedaprasaGgAt / na(ca) syAdanekaparamANusaMcayAtmako'GgIkartavyaH / te ca paramANavaH pratyekaM vA hetavaH syuH samuditA vA / na tAvatpratyekaM, pratibIjAkarotpAdavatpratiparamANuvikalpotpattiprasaGgAt / nApi samuditAH, nAsikAyekAGgavai. kalye'pi mAnasAnutpAdApatteH, kSityAdInAmanyatarApAye'DarAnutpattivat / nahi sAmagrIpratibaddhaM kAryamanyatarAbhAve bhavati, tatpratibaddhasvabhAvatvahAniprasaGgAt / atha yathA sannidhAnaM sarve'pi caitanyasya hetvH| evaM tarhi vikalAvikalAGgadehajanitayorvizeSeNa bhavitavyaM kAraNabhedAt / anyathA kAryasya bhedo nirhetukaH syAt / na vA'vikalAGgasya sataH pazcAdvikalAGgatAyAmupajAtAyAM kazcinmanomatervizeSo'sti / zrutAdisaMskArasya tdaaniimpyviklsyaivaanuvRtteH| gajAdidehavartinI ca manomatiratizayavatI prApnoti, na manuSyadhIH / ye bAlyazarIramanujanmAnaste mandadhiyaH, mahAzarIrAstu pttudhiyH| kAraNasya nirhAsAtizayAbhyAM kAryasya nirhAsAtizayayo. gadarzanAt / nahi yadbhedAdyasya bhedo na bhavati, tattasya kArya yuktamatiprasaGgAt / kAryabhedasya ca nirhetukatvaprasaGgAcca / nApi sendriya iti pakSaH / tathAhIndriyAtpratyeka vA manomatiH syAtsamastAdvA / na tAvatpratyekam , ekaikendriyApAye'pi manomateravikalatvAt / tathAhi-prasuptikAdirogAdinA kAryendriyAdInAmupaghAte'pi manodhIravikRtaikA'vikalAM svasattAmanubhavati / naca yasya vikAre'pi yanna vikriyate tattatkArya yuktamatiprasaGgAt / kiMca-cakSurAdivijJAnavatpratiniyatArthaprAhitA nivikalpakatvamarthasannidhAnasApekSapravRttikatA ca prApnoti, aminnakAraNatvAt / yugapadanekavikalpotpattiprasaGgAcca / nApi samastAditi pakSa:-ekendriyAbhAve'pyabhAvaprasaGgAt / ekasahakAryapAye'GarAdyapAyavat / nApyanindriya iti pakSaH, kalevaracyutasyApi pANyAdestaddhetutvaprasaGgAt / viziSTasya hetutve sendriya eveSTaH syAt / nahi sendriyAdanyo viziSTaH zakyate darzayitum / nApyupAdanakAraNamiti pakSaH / tathAhi -yaH kAryagatAzeSavizeSAnuyAyinaH svabhAvasya sadA cAtmasattApratyupasthAnatastadupakArI yasya vikArApAdanamantareNa kAryamazakyavikAraM sa eva kAraNavizeSa upAdAnatvena prasiddhaH / yathA pUrvapUrvo mRdAtmA kalApa uttarottarasya ghaTasaMzitasya kAryakalA. pasyopAdAnam / ata eva yo yadvikArayitumicchati sa tadupAdAnavikAreNaiva tadvikArayati nAnyathA / na chupAdAne pUrvasminna pratibaddhasAmarthe, sati kAryasyottarasoli

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528 tsvsngkhaa| sunaH kenacitpratighAtaH zakyeta kartum / yathA ghaTAdehattarasyotpatsyamAnasya kAryasya pUrvakaM mRdAtmAnamapratibaddhya (khyA ?) samarthakSaNotpAdanataH zakyate na vikArApAdAnaM(?) kartum / sarvatraiva ca vikArotpAdane'yameva kramo yadutAsamarthAntaropAdAnakSaNotpAdanam (?) / anyathA na kiMcitsAkSAdviruddhaM sambhavati / yadi hi sambhavet kAryasyApi kAraNavikArApAdanavatsAkSAdvikArApAdanaM syAt , nopAdAnavikArApAdanadvAreNaiva / yatpunaH pradIpamadhikRtyaiva dezAntaravarttinyAstatprabhAyA antarAvaraNena vikArApAdanaM kriyate, tanna tasyAH sAkSAtpradIpa upAdAnakAraNam / kiM tarhi ? / pUrvapUrvaH prabhAkSaNaH / tathaivAsamarthakSaNAntarotpAdanalakSaNavikArApAdanAt / AvaraNena prabhA pratihanyate / yatpunarvastvadhikRtyaiva yadvikAryate na tattadupAdAnaM, yathA gavayamavikRtya gaurvikAryamANaH / avikRtya ca zarIraM manomateraniSTAcaraNAdinA durmanaskatAdilakSaNasya vikArasyopAdAnaM kriyata iti vyaapkviruddhoplbdhiH| nanu cAhA. rakhApA(pAkA ?)dinA dehasya puSlAdivikAre sati rAgAdilakSaNA manomatervikArApattidRzyata eva / yadi nAma dRzyate tataH kim / na tAvatA hetorasiddhatvam / tathAhi-yadavikAre'pi yasya vikArApAdanaM saMbhavati na tattadupAdAnamityetAvanmAtramiha vivakSitam / saMbhavanti ca kasyacidavasthAyAmaniSTAcaraNAdinA dehavikArApAdanamantareNaiva buddhervikArApAdanamiti kuto'siddhatvaM hetoH / nacApyevambhUtAtkAdAcitkAttadIyavikArAnuvidhAnAttadupAdanatvaM yuktamatiprasaGgAt / evaM hi viSayasyApyupAdAnatvaM syAt / tathAhi-zArdUlazoNitAdibIbhatsaviSayadarzanAdibalenApi kasyacitkAtaramanasaH saMjAyata eva mohAdilakSaNo manaso vikAraH, na caitAvatA sA manomatistadAzritA bhavati / kAmazokAdivitarkeNa ca manasyupahate dehavikAradarzanAdehasyApi tadupAdAnatAprasaGgAt kintu niyamena sAkSAca yasyaiva yo vikAra. manuvidhatte sa tadupAdAno yuktaH / naca rAgAdilakSaNo vikAro niyamena zarIrapopAdito bhavati / kasyacitparipuSTazarIrasyApi pratisayAnavato'sambhavAt / tathA parikSINavapuSo'pyayonisaumanaskArabahulasya puMsastiryaggatasya ca kasyacidapacitaparimANasyApyatIva rAgAdidarzanAt / naca yadabhAve'pi yadbhavati sattasya kArya yuktamatiprasaGgAt / nApi sAkSAdehAdrAgAdiH saMbhavati, ayonisaumanaskAdivyavahita. tvAt / tathAhi-dehapuSTau satyAmantazceSTavyalakSaNaviSayopajanitasukhAyanubhavaH / tatrAmadevatatalinsujhAdau tasAdhane va nityAdiviparyAsaparigatamanaso mamevamanupA

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AR plikaasmetH| hakamupapAtakaM cetyAtmopakArakapratikRtyAdivikalpastatastatparitoSadaumanasyAdisambhavastassAca sukhAdiviSayAdhyavasAyAdiprasUtaya ityetaccAnvayavyatirekAbhyAM pratItameva / saumanasyAdisambhava eva rAgAdidarzanAt , satyapi puSTyAdau tadasambhave cAdarzanAt / * ato na puSTyAdi sAkSAnmanomatervikArakam / ata eva ca sAkSAdanupakAritvAtsahakArikAraNamapi na dehastasyA iti siddham / sAkSAdevopakAriNAmakurAdiSu kSityAdInAM sahakAritvaprasiddheH, anyathA'tiprasaGgaH syAt / tasmAtsajAtIyapUrvabIjaprabodhapravRttaya eva rAgAdayaH / dehapuSTiyauvanakAlAdayastu keSAMcitpratisaGkhyAnAbhyAsavikalAnAM tadvAsanAprabodhahetavo bhavanti / bhavatu vA sAkSAdupakArI deho manomateH khopAdAnapravRttAyAH kadAcit / tathA'pi na dehanivRttAvapi tasyA nivRttiH siddhyti| yathA vahninivRttAvapi na ghaTAdivinivRttiH khopAdAnapravRttatvAditi nAniSTApattiH / nApyanaikAntikatA hetoratiprasaGgAt / nApi viruddhatA sapakSe bhAvAt / ato nopAdAnakAraNaM dehaH / nApi sahakArikAraNamiti siddhaM manomateH pUrvapUrvabuddhiprabhavatvameva / syAdetat-yayoH sahasthitiniyamastAvupAdAnopAdeyabhUtau yathA pradIpaprabhe / asti ca sahasthitiniyamaH zarIramanovijJAnayoriti svabhAvahetuH / tadayamanyatarAsiddho hetuH / virUpe dhAtau zarIramantareNApi manomateravasthAnAbhyupagamAt / nApISTasiddhirmanomaterapi dehaM pratyupAdAnatvaprasaGgAt / anaikAntikatA ca / hetubhedAdapi sahAvasthAnasambhavAt / yathA'gnitAmradravattayoH / tathAhi vahnisahakAritAnaM dravattAmArabhate, na kevalam , evamihApi dehasyopAdAnaM kalalAdi manovijJAnasahakAri dehamuttaramArabhate, ityatastayoH saha sthAnaM nopAdAnopAdeyabhAvAdityato'nekAnta eva / athApi syAt-yadyapyuttarakAlaM manodhIH pUrvapUrvabuddhiprabhavA bhavati, tathApi yA prathamakAlabhAvinI tasyA dehopAdAnatvAdato nA'nAditvasiddhiriti / tadetadasamyak / na hyasyAH kalpanAyAH kiMcitsAdhakaM pramANamastIti pratipAditametat / bAdhakamapi nAstIti cenna / vidyata eva bAdhakam / tathAhi-yadi dehAtsakadutpannA satI manodhIH pazcAtsajAtisamudbhavA syAttadottarakAlaM sarvadaiva pUrvapUrvamanovijJAnasamudbhavaiva syAt, na vijAtIyacakSurAdivijJAnasamudbhavA, na hi dhUmo'meH sadudbhUya pazcAdanyato vijAtIyAdudbhavati / naca manomatirucarakAlaM manovijJAnasamudbhavaivAnubhUyate / kiM tarhi / aniyatasamanantarapratyayaprasavA / naca yadyataH prathamataramudayamAsAdayatsamupalabdhaM tattato'nyato bhavitumarhati, AhetukatvaprasaGgAt /

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prathamataraM vA niyatacakSurAdivijJAnasamanantaramudayamAsAdayantI manodhIranubhUyata iti / ato'pratiniyatavijJAnamAtrabhAvinIti siddham / kiMca-yadi prathamakAla eva manomaterupAdAnakAraNaM deho nottarakAlaM tadA dehanirapekSA sA kiM na pravarteta, nAnupakAriNi dehe tasyAH kAcidapekSA yuktA / yasyApi tada(vI)bujhyantarapUrvikA buddhistasyApi kevalA kiM na pravartata iti cenna / pravartata eva / yathA virUpe ghAtau / yA'nurUpe spRhAvatI sA tatsApekSA varcata ityanupAlambha eva / athottarakAlaM dehasyApyupakAritvamaGgIkriyate tadA'nekavijJAnaprabandhaprasavaprasaGgaH / zarIrasyAparavijJAno. pAdAnabhUtasyAvikalasya tanjanakatvenAvasthitatvAt / tathAhi yadyadevotpadyate dehAdvijJAnaM tattadaparaM pRthakpRthagvijJAnaM santanotItyekasya prANinaH pratikSaNamaprameyavijJAnasantAnAH prasUyeran / nacaivamanubhavo'sti / athApi syAduttarakAlaM dehasya nopAdAnakAraNatvena pRthagupakAritvamiSTam / kiM tarhi ? / prabandhena khopAdAnataH pravarttamAnAyA manodhiya uttarottarakAryaprasavaM prati sahakAritvAdupakArI deha ityato na dehanirapekSA sA pravartata iti / etadapi mithyA / nahi yo yasya yathA janakatvena prasiddhaH sa taM janayannanyathA janayati vizeSAbhAvAt / tathAhyAlokAdiranupahatacakSurvijJAnaM pratyAlambanabhAvena janakatvamanubhUya na punastasyAnyathA janako bhavati / yadAha-"prAhyatAyA na khalvanyajananaM grAhalakSaNam / sAkSAna hyanyathA buddhe rUpAdirupakAraka" iti / anyathA kAryasya kAraNakRtasvabhAvabhedAbhedasya vyavasthAnaM na syAt , tadgatopakArAnanuvidhAnAt / tatazcAhetukatvaprasaGgaH / naca. prathamakAlaM dehasya vijJAnaM prati sAkSAjanakatvavyatirekeNAnyadupAdAnatvaM tvayA gRhItam / kiM tarhi / sAkSAdupakAritvameva / taccottarakAlamapyastIti kiM nopAdAnakAraNaM syAt / athAnyatpUrvamapi mAbhUtpazcAdvadavizeSAt / nacottarakAlamapi pUrvavijJAnasahakArI deha evottarottarabuddherupAdAnaM bhaviSyatIti zakyaM vaktum , pUrva vistareNopAdAnatvasya niSiddhatvAt / prathamajanmabuddharapi buddhyantarapUrvakatvaprasaGgAt / ataevAnityabhUtapakSepyetadAcAryAyaM dUSaNaM sutarAM zliSyati / yadAha-"dehAtsakRdutpannA dhIryadi khajAtyA niymyte| (1) paratazcetsamarthasya dehasya viratiH kuta" iti / tasmAtsiddhA manobuddharanAditA / athavA sarvaiva buddhiravizeSeNAnAdiH siddhA / tathAhi-AdibuddhirbhavantI, akSabuddhirvA bhavet , manobuddhirvA / na tAvadAdyaH pakSaH, suptamUrchAnyacittAnAM stypykssetrgunnmnskaaraabhaavaadkssbuddhernutpteH| ato na kevalamindriyamakSabuddhaH kAra

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ptrikaasmetH| Nam / api tu manaskAravizeSasApekSamiti nizcIyate / anvayavyatirekasamadhigamyatvAtkAryakAraNabhAvasya / na cApi yato yatprathamataramutpadyamAnaM nizcitaM tattato'nyasmAtprathamataramudayamAsAdayatyahetukatvaprasaGgAt / dhUma ivAnameH / prathamataraM cAkSabudvirutpadyamAnA'nuguNamanaskArasApekSaivotpadyata iti / tasmAnna kevalamindriyamasyAH kadAcitkAraNamiti siddham / anyathA nirhetukatvaprasaGgo bAdhakaM pramANam / nApi manobuddhiriti pkssH| nahi sA'kSaranupalabdhe'rthe svAtatryeNa pravarttate, andhabadhirAyabhAvaprasaGgAt / pravartatAM vA, kiM sA savikalpikA, Ahosvidavikalpiketi vaktavyam / tatra na tAvadAdyaH pakSaH / tathAhi-vikalpaH pravarttamAnaH sarva eva bodhakazabdAkArAnusyUta eva varttate, antarjalpAkAratayA nityamanubhUyamAnatvAt / sA ca vAcakazabdAkAratA vikalpasya saGketAhaNavazAdvA bhavet , yadvA vAcakAtmanaH zabdarUpasya jJAnAtmadharmarUpatvAdodharUpavacchabdArthagrahaNAdveti vikalpAt / tatra na tAvasaGketagrahaNAditi pakSaH, pUrva saGketasyAgRhItatvAt / nApi dvitIyaH pakSaH / tathAhi -dvividhaH zabdAtmA skhalakSaNarUpaH sAmAnyalakSaNarUpazca, tatra yastAvatkhalakSaNarUpastasyAvAcakatvAnubhavAkAratayA jJAnasya savikalpakatvaM nApyasau jJAnasyAtmagato dharmo nIlAdivadvahIrUpeNa bhaasnaat| anyathA hi nIlAdInAmapi jJAnadharmatvaM syaat| avizeSAt / tatazca vijJAnamAtrameva vizvaM syAt na bhUtapariNAmarUpam / nanu sAkArajJAnapakSe nIlAdiprakAro jJAnasyAtmagata eva dharmo bahIrUpeNa bhAsate tatkimucyate bahIrUpeNa bhAsanAjjJAnAtmadharmo na bhavatIti / satyametat / kiMtu bAhyArthoparAgitayA jJAnasya tathA pratibhAsanAnAtmagato'sau jJAnasyeti vyavasthApyate / kiM tarhi ? / bAhyasyaiveti / tatraiva tasya nijatvAt / jJAne tu tasyArthopadhAnakRtatvenAgantukatvAt / tasmAna khalakSaNarUpaH zabdAtmA vAcako nApyasau jJAnAtmadharmaH / sAmAnyalakSaNarUpastu yadyapi vAcakastathApyasau jJAnAtmadharmo na bhavati / bAhyaparazabdaskhalakSaNazrozrAvaseye tasya yojyamAnatvAt, na jJAnAtmani / na banyagataM sAmAnyamanyatra yojyate, jJAne'tiprasaGgAt / evaM hi gotvamazvAdAvapi yojyeta / nacAgRhItazabdakhalakSaNe dharmiNi taddharmo vAcakAtmA yojayituM zakyate / dharmANAM dharmiparatatratayA khAtabyeNAgrahaNAt / nApi vikalpena skhalakSaNAtmA dharmI prahItuM zakyate / tasya sAmAnyalakSaNaviSayatvAt / tasmAdanAdiskhalakSaNAnubhavAhitavAsanAprabodhajanmAno vikalpA iti siddham / nApi zabdArthagrahaNAditi pakSaH, na arthe zabdAH santi tadAtmAno

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532 tttvshH| . vA, avyutpannasyApi pratItiprasaGgAt / yatheSTamartheSu niyogAbhAvaprasaGgAzca / kiMcaanityAdirUpeNArthasyAvizeSe'pi na vikalpaH sarvAnAkArAnyugapadvikalpayati / AkArAntaravyavacchedena pratiniyataikAkAropagraheNaiva vikalpasyotpatteH / atazcaikAkAravikalpena kAraNaM vaktavyam / na cAbhyAsAcadanyadvaktuM zakyam , yathA kuNapAdivikalpA-* nAm / tatazca pUrvAbhyAsavazena vikalpakasya pravRtteranAdirvikalpakabuddhiriti siddham / athAvikalpiketi pakSastadA na kadAcidvikalpikA buddhirutpadyate / proktanItyA saGketavazAduttarakAlamutpadyata iti cenna / nirvikalpakajJAne sthitasya aMzaH (puMsaH?) saGketasya kartumazakyatvAt / tathAhi na yAvacchabdasAmAnyamarthasAmAnyaM vA buddhAvavabhAsate na tAvatsaGketaH zakyate kartum / naca vikalpe vijJAne sAmAnyaM pratyavabhAsate / yaca pratyavabhAsate skhalakSaNaM na tatra tena vA saGketaH kriyate / vyavahArArthatvAttasya / na ca saGketakAladRSTasya skhalakSaNasya vyavahArakAle'sti saMbhava iti na skhalakSaNe saGketakaraNAtpUrva vikalpo'vazyAbhyupagantavyaH / sa cAbhyAsamantareNa na siddhyatIti siddhA'nAditA / api ca-yadi pUrvajanmAbhyAsAhitavAsanAMnvayAtprathamajanmabhAvinI neSyate buddhistadA sadyojAtasya sataH zizostiryaggatasyApIdaM sukhasya sAdhanamiva duHkhasyeti vyavasAyaH kathaM bhavet / yena sukhasAdhanaM stanAdikamanvicchati / tacAlabhamAno rodanamAramate, prApya ca sahasA vyapagatarudito'bhyavahArAdikriyAM kurute / na hyanena kadAcitstanAdeH kSutpIDAyupazamanAdihetutvamanubhUtam / nacApi prapAtapatanAderupahatikAraNatA / yena sadyo jAto'pi vAnarAdizizuravapAtapatanaprabhavaduHkhAnmaraNabhIto mAturatIva kroDamAzliSyati, prapAtAdisthAnaM ca pariharati / na ghananubhUteSTAniSTasAdhanaphalAni niyamena jihAsantyupAditsantevA'tiprasaGgAt / ayaso'yaskAntApasarpaNadRSTAnto'pyayukta eva, nahi tanirhetukaM, sarvadA sattvAdiprasajhAt / sahetukatve vA yathA tasya heturayaskAnto nirdizyate'nvayavyatirekasiddhastathA'syApi hAnopAdAnAnuSThAnasya heturbhAvyaH / nacAso nirdeSTuM zakyate, anyatrAbhyAsAt / tasmAtpUrvAbhyAsakRta evAyaM bAlAnAmiSTAniSTopAdAnaparityAgalakSaNo vyavahAra iti siddhA buddharanAditetyamiprAyaH / tathAca svatatrA mAnasIyAdinA, apica stanapAnAdAvityAdinA ca sAdhAraNaM dUSaNaM vakSyatItyalaM bahunA / kiMca-teSAMcArvAkANAM kSaNikatvamabhyupagacchatAm , khopagamaH-khasiddhAnto bAdhyate-bhUtAnAM nilasvAbhyupagamo bAdhyate / ) // 1886 // 1887 //

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pkhikaasmetH| yadi nyAyAnurAgAdaH khpksse'pynpeksstaa| bhUtAnyeva na santIti nyAyo'yaM para iSyatAm // 1888 // atha yuktyupetatvAtkSaNikatvamabhyupagamyate tadA vijJaptimAtratAnayatarhi para utkaSTo'bhyupagamyatA, tatrApi yuktyupetatvasyAbhyupagamakAraNasya tulyatvAt // 1888 // kathamityAha-nAvayavyAtmatetyAdi / nAvayavyAtmatA teSAM nApi yuktaa'nnuruuptaa| ayogAtparamANUnAmityetadabhidhAsyate // 1889 // teSAmiti / mahAbhUtAnAm / abhidhAsyata iti / samanantarameva bahirarthaparIkSAyAm // 1889 // yadi na santyeva bhUtAni kathaM tarhi pratibhAsanta ityaah-abhistttvruupaanniityaadinaa| abahistattvarUpANi vaasnaapripaaktH| vijJAne pratibhAsante khamAdAviva nAnyataH // 1890 // anyata iti / vijJAnAdanyatra bAhya iti yAvat // 1890 // kathaM tarhi pRthivItyAdivyavahAro lokazAsrayorityAha-vijJAnasyaivetyAdi / vijJAnasyaiva nirbhAsaM samAzritya prakalpyate / khamamAyopamaM nedaM mahAbhUtacatuSTayam // 1891 // yadi bhUtAni na santi kastarhi jJAnaheturityAha-tadanyasyetyAdi / tadanyasya tadAbhAve hetutvaM noppdyte| prAgbhUtaM bhUtanirbhAsaM jJAnaM tu janayetparam // 1892 // tadanyasyeti / tasmAdvijJAnAdanyasya bhUtacatuSTayasya // 1892 // evaM bhUtamAtrodbhavaM tAvadAcaM citvaM na bhavatIti pratipAditam , idAnIM ca janyavijJAnamAtrajamityetatpakSanirAkaraNAyAha-santAnAntaretyAdi / santAnAntaravijJAnaM tasya kaarnnmissyte| yadi takimupAdAnaM sahakAryathavA'sya kim // 1893 // upAdAnamabhISTaM cettnyjnyaansnttii| pitroH zrutAdisaMskAravizeSAnugamo bhavet // 1894 //

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vatsvanaH / upAdAnatadAdeyadho'yaM ydvyvsthitH| anvayavyatirekAbhyAM nizcitaca khasantatau // 1895 // khopAdAnabalodbhUte shkaaritvklpne| santAnAntaracittasya na kAcidvyAhatirbhavet // 1896 // tat-santAnAntaracittaM mAtrAdisaMbandhi, upAdAnakAraNaM vA syAtsahakArikAraNaM vA, na tAvadupAdAnakAraNaM, putrajJAnasantAne'pi mAtApitRzrutAdisaMskArAdivizeSAnutpa(?)ciprasaGgAt , yathA pitroreva svottarabuddhiSu / yasmAduttareSu kSaNeSu yatpUrvakSaNasaMskArAnuvartanam / evamupAdAnopAdeyadharmo vyavasthitaH / vasantAne'nvayavyatirekAbhyAM nizcitatvAt / atha matam-yathaikasmAtpradIpAhIpAntarotpattau na pUrvadIpasaMskAreNa sthaulyAdilakSaNena viziSTasyottarasya dIpasya saMbhavaH, kiM tarhi ?, niHsaMskArasya pradIpamAtrasyotpattiH, anyatastu tasya dIpAntarasya khetva(ndha ?)nAdeH sakAzAdvizeSaH, tadvatsu tadbuddheriti / tanna / yasmAtpradIpAdisaMskAraH svAzraye'pi tAvatsantAnamavababhAti / asthiratvAttasya / tathAhIndhanAya(pa?)caye tasyaiva dIpasya ta(asa)ttvaM dRzyate / natvevamasthiraH zrutAdisaMskAraH, tasya cirakAlamavasthAnAt / ato na dIpAdivaniHsaMskArasya buddhimAtrasya sambhavo yuktaH / kiMca-pradIpAdau bahutarAlpaparamANusaMcayotpAdAnukalpitI vizeSAvizeSau, na tvekasya vastulakSaNasya tatra vizeSo'styavizeSo vA / iha tvekasminneva vastulakSaNe zrutAvisaMskAreNa vizeSo mAtRbuddhivatini, avizeSastu sutabuddhivarjinIti kiM kena zAsyam / kiMca-upAdAnakAraNabe'yaM prasaGga ucyate, na ca dIpAntaraM dIpAntarasyopAdAnakAraNaM, minnasantAnatvAditi yatkiMcidetat / apica yeSAM saMkhedajAtInAM mAtaiva nAsti teSAM kathamanyavijJAnajA buddhirityalaM prasaGgena / atha sahakArikAraNamiti pakSastadA siddhasAdhyatA // 1893 / / // 1894 // 1895 // 1896 // tasmAdityanAditvasAdhane pramANayati / tasmAttatrAdivijJAnaM khopAdAnabalodbhavam / / vijJAnavAdihetubhya idAnIntanacittavat // 1897 // prayogaH-yavijJAnavedanAsaMjJAsaMskAraskandhacatuSTayakhabhAvaM vastu tatvopAdAnabajota vijJAnAditvAta) bayA nauvanAcavalyAsu tadeva skandhacatuSTayam , vijJAnAdi

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pvikaasmevH| khabhAvazca prathamajanmacittAdikalApa iti svabhAvahetuH / tatrAdivijJAnamiti vijJA. nagrahaNamupalakSaNaM / bedanAdayo'pi gRhItavyAH // 1897 // sAdhyaviparyaye hetorbAdhakaM pramANamAha-anyahetvityAdi / anyahetupratikSepAdahetutve ca sNsthite| anyathA niyato dharmo nAyaM tasya prasajyate // 1898 // anyeSAM nityamanaHkAladigIzAdInAM pUrva pratikSepAtkhopAdAnasya cAnabhyupagameshetukatvaM syAt , tatazcAyaM vijJAnAditvalakSaNo niyato dharmo na syAt / Akasmikasya svabhAvasya niyAmakAbhAvena pratiniyamAyogAt / ato nirhetukatve niyatavijJAnAdidharmAnupapattirbAdhakaM pramANaM kAdAcitkatvAnupapattizca / / 1898 // evamatItaM janma prasAdhyAnAgatamapi prasAdhayituM pramANayannAha-maraNetyAdi / maraNakSaNavijJAnaM khopAdeyodayakSamam / rAgiNo hInasaGgatvAtpUrvavijJAnavattathA // 1899 // yatsarAgaM cittaM tatvopAdeyacittAntarodayasamartha sarAgatvAtpUrvAvasthAcittavat, sarAgaM ca maraNacittamiti svabhAvahetuH / nacAsiddho hetuH, yato yadbhogAdipratipakSanairAtmyadarzanaviyuktaM cittaM tatsarva sarAgameva pratipakSaviyuktatvAt , suratAbhogacittavaditi / nApyanaikAntika etAvanmAnahetukatvAcittAntarodayaspeyavikalakAraNAnupapattirbAdhakaM pramANam // 1899 // etadeva darzayati yena rUpeNetyAdi / yena rUpeNa vijJAnaM janayatparinizcitam / prAkpazcAdapi tadvibhradakhaNDaM kiM na kArakam // 1900 // tadvidhaditi / svarUpam-khabhAvamiti yAvat // 1900 // parapakSa ityAdinA prayogadvaye'pi dRSTAntayoH sAdhyavikalatAM codayati / parapakSe ca tajjJAnaM kAyAdeveti saMsthitiH / dRSTAntau tatkathaM siddhau sAdhyadharmasamanvitau // 1901 // nanu kAyasya hetutvaM prAgeva vinivAritam / cetaso yugapatprAserabhAvAcAtirekiNaH // 1902 // AbhogazubhacittAdibhAvikhena vinidhitam / smRtirAgAdivijJAnaM taniSeDhuM na pAryate // 1903 //

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ARE tasvasaH / nirhAsAtizayau dRSTau buddhInAM pUrvabhAvinaH / ) (zruta zilpAdikAbhyAsavizeSahAsavRddhitaH) // 1904 // (manaskAre tu) viguNe jJAtavyArthAntarAgrahAt / jJAnasya jJAnahetutvaM na yAti vacanIyatAm // / 1905 / / vi(bhinnadehavRttitvAditi hetorasiddhatA / ) ( amUrtacetaso ) vRttiH kA vA kAyeSvapAtinaH 1906 // 1 tathAhi ---- khopAdAnodbhavatvaM svopAdeyodayakSamatvaM ca sAdhyadharmaH / yasya ca nityaM kAyAdeva vijJAnamutpadyata iti darzanaM tasya na kvacidyathoktasAdhyadharmatvasamanvito dRSTAntaH siddha iti kathamidAnIntanacittavatpUrvavijJAnavadityetayordRSTAntayorupanyAsa iti / naiSa doSaH / pUrvameva kAyasya hetutvaM niSiddhaM "cetaso yaugapadyaprasaGga" ityanena / apekSaNIyasya sahakArikAraNasyAtirekiNo'bhAvAt, nityasyApekSAnupapatteH / anityapakSe tu pUrvoktaM varttamAnaM ca dUSaNam / na cAbhyupagamamAtreNa pramANasiddhasyA - pyasiddhatvaM yuktamatiprasaGgAt, tathAca na kiMcitkasyacitsAdhanaM syAt / yathA''ha'nAniSTerdUSaNaM sarvamiti / kiMca -- yadA''bhogacittasamanantaraM smaraNamutpadyamAnaM suparinizcitaM tadA zubhAdicittAdrAgaH / tathAhi --sA sundarIti taruNIti tandurIti sumukhIti cetyAdi zubhaM cintayatAM rAgiNAM rAga utpadyate, tathA mamAnenApakRtamatha kariSyatyayamapakarotItyAdi cintayatazca dveSa utpadyamAno nizcitaH, sa kathamapahotuM zakyate vizeSataH pratyakSamAtravAdinA / tathA pUrvabhAvinaH zrutazilpAdyabhyAsavizeSasyotkarSApakarSAbhyAmuttarabuddhInAM samutkarSApakarSo dRSTau, tathA'rthAntaravyAsaGgena manaskAravaiguNyAdarthAntarAgrahaNaM dRSTamiti jJAnasya jJAnahetutvaM yuktiyuktatvAdavacanIyam / na tu bhUtAnAM yuktivirodhAt / ata eva jJAnasya jJAnahetutvapratipAdanAt / kAryakAraNatetyAdau prathame prasaGge vibhinnadeha vRttitvAdityasya hetorasiddhatA, tathAhi -- yadi tAvadAdhArAdheyalakSaNA vRttirabhipretA sA sutarAM cittasyApatanadharmaNaH kAyeSvasiddhA, satyapi kAryakAraNabhAve cittasyAmUrttatvenApatanadharmakatvAt / na cApatanadharmakasyAdhAro yukto'kiMcitkaratvAt // 1900 // / 1901 // 1902 // / 1903 // / 1904 // / / 1905 / / 1906 // jalAdInAM tarhi kiM kurvannAdhAraH syAdityAha -- syAdityAdi /

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pvikaasmetH| sthAdAzrayo jalAdInAM ptnprtissedhtH| . cetasAmagatInAM ca kimAdhAraiH prayojanam // 1907 // tAdAtmyena sthitivRttiriha cetparikalpyate / sA'pyayuktA na hi jJAnaM yuktaM kAyAtmakaM tava // 1908 // praka(kSi?)yAdimUrtasya khopAdAnadezaparihAreNotpadyamAnasyopAdAnadezotpAdahetusvAdAdhAro gamanapratibandhAdvyavasthApyate / na tvamUrtasya zakyaM tathA vyavasthApayitum / atha tAdAtmyalakSaNA vRttiramipretA, sA'pi na siddhaa| nahi tava bahirAminivezino vaktuM yukkaM kAyAtmakaM vijJAnamiti / mama tu yuktaM vijJAnamAtravAdina AlayavijJAnakhabhAvatvAtkAyaspetyabhiprAyaH // 1907 // 1908 // kasmAna yuktamityAha-tAdAtmye ityAdi / tAdAtmye hi yathA kAyo vispaSTaM vecate praiH| rAgadveSAdiceto'pi tathA kiM na pravedyate // 1909 // khenaiva vedyate ceto dehastu khprairpi| yo caivaM tau vibhiyete kukSimUlanaTAviva // 1910 // tathAhi dehe gRhyamANe parairAgAdInAmapi grahaNaM prApnotyavyatirekAt / naca viprazasyA'nekAntaH, tasyAstadAnImapratyakSatvAt / natu caitanyasyApratyakSatvaM, AtmanApyapra. haNaprasaGgAt / kiMca-yAvubhayanizcitaikanizcitau tau mitrau yathA kukSimUlAnubhavanaTau, ubhayanizcivaikanizcite ca dehacaitanye iti svabhAvahetuH / svenaiveti / Atmanaiva // 1909 // 1910 // advayajJAnapakSe tu nAyaM hetuH prasiddhyati / khasya khasyAvabhAsasya vedanAttimirAdivat // 1911 // udayAnantaradhvaMsi nairantaryeNa lakSyate / cetodehasya tAdUpye kSaNikaratvaM na kiM matam // 1912 // yadyevaM vijJAnamAtravAdapratikSepo'nenaiva hetunA kriyamANo durvAraH syAdityata Aha -nAyaM hetuH prasikSyatIti / asiddhatA hetudoSo bhavatIti / tathAhi 'ubhayanizcitatvaM vijJAnavAdino na siddhaM khapratibhAsasyaiva sarvadA vedanAt / mirikadvayakticandradarzanavat / apila vilakSaNAryavitikAle nirantaramutpAdasamanantaravinAzi 68

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vastrasAda cittaM spaSTaM lakSyate / tatazca dehasya tApye'bhyupagamyamAne maNikatvaprasaGgaH // 1911 // 1912 // evaM tAvattAdAtmyalakSaNavRttirna siddhA, atha tadutpattilakSaNA vRttiH, sA ca tadutpattistadAzrayadvAreNa vA syAnmanovijJAnasya, yathA cakSurAdivijJAnasya cakSurAdhAbhayeNa / tadavyabhicArAdvA, yathA dhUmasyAmyanyabhicAriNaH / tadatra dvividhA'pi vRttirasiddhA / tathAhi-manodhInendriyabuddhivatkAyAzritA, niyamena sAkSAttadvikArAvidhAnAt / nApi tadavinAbhAvinI, virUpe dhAtau kAyamantareNApi bhAvAbhyupagamAt / tathA'pyabhyupagamya siddhatAM hetoranaikAntikatAmAha-tadAzrayeNa saMbhUtestena vAsvyabhicArata iti / tadAzrayeNa saMbhUtastena vA'vyabhicArataH / tatra vRttiryadISyeta tathApi vyabhicAritA // 1913 // prAgavasthamapi jJAnaM prtikssnnvinshvre| . dehavRttaM karotyeva pratisandhi nirantaram // 1914 // ekasantAnabhAvena na cettatra vibhinntaa| anyatrA'pyekasantAnabhAvAnmAbhUdvibhinnatA // 1915 // tathAhi-cittAntarapratisandhAnasya cittadehavRttezca virodhAbhAvAt , yathA maraNakSaNAtyAgavasthaM jIvavasthAbhAvivijJAnaM pratisandhi karotyeva minnadehavRttamapi, dehasya kSaNikatvAdityanaikAntiko hetuH / athaikasantAnatvena dehassAbhedAdaminadehavRttitvaM kalpyate tadA'ntarAbhAvikadehe'pi samAnam / tathAhi-pacAratanalakSaNo dehasantAnasyAvasthAbheda evAyamAmutriko dehaH, bAlavRddhAvasthAbhedavat / dvitIye'pi prayoge jJAnatvAdityasya hetoH sAdhyavipakSe bAdhakapramANAnupadarzanAdanakAntikatvaM spaSTameveti noktam // 1913 // 1914 // 1915 / / sarAgamaraNajJAnamityAdikaM tRtIyaM prayogamadhikRtyAha-vINAvasyetyAdi / kSINAsravasya vijJAnamasandhAnaM kuto matam / ' parakIyakRtAntAna prAmANyAMparigrahAt // 1916 // na vidyate cittAntarasandhAnaM yasya tadasandhAnam / anena dRSTAntathAnyatarAprasibalAdhyadharmavAmAha / vavAhi-cArvAkasa kutaH prasiddhamaItAM na cicAntaraM pratisa

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pvikaasmetH| nyate maraNacittamiti / athApi syAtparakIye bauddhe siddhAnte paThyate kSINA me jA. tiruSitaM brahmacarya kRtaM karaNIyaM nAparamasmAdbhavaM prajAnAmIti, ataH siddhamasandhAnamiti / tadetadayuktam-parakIyasya siddhAntasya prAmANyenApariprahAlokAyatasya kathaM tathA'prAmANyena parigRhItAnizcayaH, paralokasyApi nizcayaprasaGgAt / athAnyata eva pramANAntarAttadavagataM tadeva tarhi kiM na sAdhanamuktam , kimagamakena jADyasaMsUcakenopanyastena, na dhanyasya tadasAdhanaM yena tannAbhidhIyate // 1916 // siddhAntAzrayaNenApi kAMzcidvauddhAnprati sAdhyadharmasamanvito na siddho dRSTAnta iti darzayatrAha-ye ceha sudhiya ityAdi / ye ceha sudhiyaH kecidapratiSThitanivRtIn / jinAMstadyAnaniSThatvaM yAnayozca pracakSate // 1917 // tAnpratyayamasiddhazca saadhydhrmsmnvitH| dRSTAntaH prativAdISTasiddhAntAzrayaNe'pi te // 1918 // iheti / saugate pravacane / sudhiyo mahAyAnikAH / keciditi mAdhyamikAH / te hi buddhAnAmapratiSThitatvaM nirvANamAhuH / saMsAranirvANayorapratiSThAnAt / zrAvakapratyekabuddhayAnayozca buddhaikayAnaniSThatvamAhuH / 'ekamevedaM jJAnaM yaduta mahAyAna'miti vacanAt // 1917 // 1918 // evaM dRSTAntadoSamuktvA'naikAntikatvaM sAdhanadoSamAha-bAdhakAnabhidhAnAcceti / bAdhakAnabhidhAnAca sndigdhvytirekitaa| zakyamAnavijAtIyasadbhAvAdyabhicAritA // 1919 // bAdhakAnamidhAnAditi sandigdhavyatirekitvasya hetuH / zajhayamAnetyAdi tu vyamicAritAyAH / vijAtIye sadbhAvo vijAtIyasadbhAvaH / kasya ? / hetoriti gamyate / zayamAnazcAsau vijAtIyasadbhAvazceti vigrahaH / na vA maraNatvaprasaGgo bAdhakaM pramANam , paramArthataH kasyacidAtmAdikasya priyamANasyAbhAvAt / kevalaM tu visadRzasantAnotpattau viziSTanikAyasamAkhyAvasthAvizeSoparamAloke zAle ca tathA vyavahAraH // 1919 // baduktaM kalalAdiSu vijJAnamastItyetaba sAhasamityatrAha-kalalAdigvityAdi / . kalalAdiSu vijJAnamastItyetana saahsm| asajAtendriyatve'pi jJAnaM tatra na kiM bhavet // 1910 //

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ABO tantvasaGgrahaH / indriyArthabalodbhUtaM sarva vijJAnamityadaH / sAhasaM vedyate yasmAtsvamAdAvanyathA'pi tat // 1921 // rUpamarthagateranyadapyasya vyavasIyate / mUrchAdAvapi tenAsya sadbhAva upapadyate // / 1922 // yadi sarvameva jJAnamindriyArthabalenaiva jJAyate tadA sAhasaM bhavet yAvatA svapnAdyavasthAyAM nIlAdipratibhAsaM manovijJAnamasatyapi cakSurAdIndriye vinA'pi rUpAdinArthena saMvedyate / nacApi tasya tadAnIM kAyendriyamAzraya iti zakyaM vaktum, nIlAdipratibhAsatvAt / kAyavijJAnasya ca spraSTavyaviSayatvAt / tasmAdarthAvagatirUpaM sarva vijJAnamityayuktam / tena mUrchAdAvapi vijJAnasadbhAvo na viruddhyate // 1920 // // / 1921 / / 1922 // athApi syAcchatirUpeNAvasthAnaM vijJAnasyAviruddhaM svarUpeNa tu viruddhamityAha - na cApIti / na cApi zaktirUpeNa tathA dhIravatiSThate / svarUpeNaiva buddhInAM vyavasthAnaM tadA matam // / 1923 / / suptamUrcchAyavasthAsu ceto neti ca te kutaH / nizcayo vedanAbhAvAditi cetsa kuto gataH // 1924 // yadItthaM bhavatastAsu nizvayaH saMpravarttate / * na vedmi cittamityevaM sati siddhA sacittatA // 1925 // syAnmataM yadi vijJAnaM dazAkhAkhasti tatkatham / ma smRtiH pratibuddhAdeH tadAkArA bhavediti // 1926 // tadakAraNamatyartha pATavAderasambhavAt / smaraNaM na pravartteta sadyojAtAdizcittavat // 1927 // 1 yadi hi suptamUrcchAyavasthAyAM cittaM nAstIti nizcAyakaM kiMcitpramANaM bhavedbhavedvirodhaH / svavedanAnupalambho'sti nizcAyakaM pramANamiti cenna / svasaMvedanAnupalambhaH kutaH siddhaH / nahi tasyAmavasthAyAM saMvedanAbhAvanizcayo'sti / yadi ca tAsu mUchavasthAsu na veddyahaM cittamityevaM nizcayaH pravarttate bhavatastadA tenaiva tathA pravRttena nizcayena saccitratA siddhA / athA'pi syAdyadi svApAdyavasthAsu cittaM syAtkimiti

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ptrikaasmetH| pratibuddhAdeH puruSasya smaraNaM na bhavet / Adizabdena vigatamUrchasa vigatamadasyeti pariprahaH / tadetadasmaraNamakAraNamanubhUtAbhAvasiddhaye / yadi anubhUta ityetAvanmAtregaiva smaraNaM syAtsyAdetat , yAvatA satyapyanubhave pATavAbhyAsArthitvAdivaikalyAtma'raNaM na bhavati / yathA sadyojAtAdyavasthAyAmanubhUtasyApi cittasya // 1923 // // 1924 // 1925 // 1926 // 1927 // astitve'pi bhavatAM tarhi kiM pramANaM yadi smaraNApravRttAvapi sandeha iti prati. codayannAha yadyevamityAdi / yadyevaM kathamastitvamasyAsu vyavasIyate / pUrvopavarNitAdeva hetorityavagamyate // 1928 // khamamUrchAdyavasthAsu cittaM ca yadi neSyate / mRtiH syAttatra cotpattI maraNAbhAva eva vA // 1929 // khatanA mAnasI buddhizcakSurAdyanapekSaNAt / khopAdAnabalenaiva khamAdAviva vartate // 1930 // asyeti / vijJAnasya / Asviti / svApAdyavasthAsu / tatra pUrvopavarNito hetuH -prabuddhAdeH puruSasyAdivijJAnaM svopAdAnabalodbhavaM vijJAnatvAdAbhogAyanantarabhAvismArtAdivijJAnavat / nacAyamanaikAntiko hetuH, pUrva kAraNAntaraniSedhena pratibandhasya sAdhitatvAt / kiMca-yadi svApAdyavasthAyAM cittaM na bhavettadA maraNameva syAt / atha tatra tathAbhUte nirmUlamapagatavijJAne dehe punarutpattiriSyate vijJAnasya tavA tatrotpattAviSyamANAyAM maraNAbhAvaH prApnoti, mRtasyApi punarvijJAnotpattiprasamAtsuptaprabuddhavat / manobuddhereva janmAntarapratisandhAne sAmarthyAt / tathAcoktam"chedasandhAnavairAgyahAnim pattayaH / manovijJAna eveSTA" iti / ato manobuddhiH pUrvabuddhimAtrAzrayeti pratipAdayannAha svatantretyAdi / vAtavye'napekSyatvaM hetuH / sarvadeveyaM manobuddhiH khopAdAnakAraNamAtrabhAvinI, khopAdAnavyatiriktacakSurAdikAraNAntarAnapekSaNAt , svapnAvasthAvat // 1928 // 1929 // 1930 // tathAhItyanena hetorasiddhatAM pariharati / tathAhi na viklpaanaamindriyaarthvypekssitaa| tadavyApArabhAve'pi bhAvAyomopalAdiSu // 1931 //

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sttvsngkhaa| tadavyApArabhAve'pIti / tayorindriyArthayoravyApAre'pIti yAvat / nahi yada. vyApAre'pi yala bhAvastattaya kAraNaM yuktamatiprasaGgAt // 1931 // sthAdetavatu vyomotpalAdivikalpa indriyArthAnapekSastadabhAve'pi bhAvAt / yastu cakSupi praNihite nIlAdau purovartini viSaye nIlametaditi vikalpaH pravartate / sa kathamindriyAnapekSo yena pakSakadeze'siddho heturna bhavedityAha-tayorityAdi / tayorbhAvepyatItAdivikalpo yaH pravartate / asadarthoparAgeNa tulya evAvasIyate // 1932 // zabdArthapratibhAsivAdvasturUpaM na bhaaste| vikalpeSviti sarva hi vistareNopapAditam // 1933 // tayoriti / indriyArthayoH / asadarthaH zUnya uparAgo ni so yasyotprekSitAdivikalpasya so'sadarthoparAgovyomAdivikalpaH / tena tulyo'yamapi nirviSaya ityarthaH / katham / sarvo hi vikalpaH zabdollekhena pravRtteH zabdArthAvabhAsI, yazca zabdArthAvabhAsI na tatra vasturUpaM bhAsate vasturUpe zabdasyApravRtteH, tatra tasyAsaGketitatvAditi vistareNa zabdArthaparIkSAyAM pratipAditam / sapakSe sadbhAvAnna viruddho hetuH, nApyanaikAntikaH, khopAdAnAnudbhavatve nirhetukatvaprasaGgAt // 1932 // // 1933 // kAyAzritatvAnna nirhetukatvamiti cedityAzaGkayAha-prasutiketyAdi / prasutikAdyavasthAsu zarIravikRtAvapi / nAnyathAtvaM manobuddhestasmAnneyaM tadAzritA // 1934 // prasuptikAdirogopaghAtena hi dehavikAro'pi manomateravikArAdiyaM manomatirna dehAzritA, yadvikAreNa niyamAtsAkSAdyanna vikriyate na tattadAzritaM, yathA govikAreNAvikriyamANo'zvo na ca dehasya vikAreNa niyamAtsAkSAdvikriyate manobuddhiH prasuptikAvasthAyAmiti vyApakAnupalabdhiH // 1934 // svalpIyasItyAvinA tadAzritatvaM sAkSAttavikAravikAritvena vyAptamiti drshyti| khalpIyasyapi netrAdervikAre timiraadike| cakSurAyAzritA buddhirvikRtaiva hi jAyate // 1935 / / tadehatya vinAzepi mnodhiirtdaayaa| sopAdAnabaleneva vartamAnAvirodhinI // 1936 //

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pvikaasmetH| tasya cAtra vyApakasyAbhAva iti siddhA dehAnAbhitA buddhiH / tattalAdehanivRttA. bapi na nivartayiSyata ityvirodhH| yo hi yadAzrito na bhavati tamivRttau na niyamena tasya nivRttiH / tadyathA gonivRttau gavayasya na niyamena nivRttiH / naca deho mano' materAzraya iti vyApakAnupalabdhiH // 1935 // 1936 // yaduktaM maraNAntarodbhUtadehAntaretyAdinA zlokadvayena tatrAha-kevalApItyAdi / kevalA'pi mnobuddhirydevmvirodhinii| nAto'nyadehasadAvasiddhaye yanino vayam // 1937 // naca zakyaniSedhosAvadRSTAvapi saMzrayAt / sthAdeSA mandanetrasya khaccha(lpa?)dhUmAghadRSTivat // 1938 // ayamatrAmiprAyaH-paraloko'tra sAdhayitumiSTaH, sa ca kathaM siddhyati, yadi buddhiranAdyanantA siddhayet / asyA evAvasthAvizeSaH paralokaprajJaptau / na tu dehe Aha. (rU?)pyadhAtau, dehAbhAve'pi paralokAbhyupagamAt / sA cecittasantatiranAyanantA siddhA siddho naH paraloka iti nAnyadehasiddhaye yatnaH kriyate'smAminiSphalatvAt / naca tasyAdRSTimAtreNa niSedhaH zakyate kartum / tathA oSA'dRSTirjAtivizeSe bhAvanAdivaikalyAnmandanetrasya bhavataH satyapi tasmindehe syAdapi, nanu bamo'(tanudhUmA ?). darzanavaditi nAnupalabdhimAtreNa pratiSedhaH siddhyati / tathAhi sajAtizuddhadivyAkSadRzyottarAbhavo varNyate / ata eva sAyaparikalpivAtivAhikazarIrasyApyapratikSepaH / pUrvakAlabhavasyApi dezaviprakarSAnopalambhaH syAt , dUrataradezotpatteH, svabhAvaviprakarSAdvA, pizAcAdidehavat / aviprakarSe'pyagdirzinA so'yaM prANI pataGgAdyAtmatAM gata iti nizcetumazakyatvAt / acintyazaktibhaiSajyopayogena parAvRttadehavat // 1937 // 1938 // kathaM tarhi minnAzrayAzrayANi jJAnAnyekasantAnasambaddhAnyucyanta ityaah-bhinndehaashrittve'piiti| bhinnadehazritatve'pi tadvizeSAnukArataH / ekasantatisambaddhaM prAcyajJAnaM prabandhavat // 1939 // api ca stanapAnAdAvabhilASe pravartate / udvega upadhAte ca sayojanmabhRtAmapi // 1940 //

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tattvasaGghandaH / ruditastanapAnAdikAryeNAsau ca gamyate / sa ca sarvo vikalpAtmA sa ca nAmAnuSaGgavAn // 1941 // tadvizeSAnukArata iti / tasya janmAntaravarttino jJAnasya yo vizeSastamanukurvantyaihikAni jJAnAni / tathA coktam -- "abhyAsayogena zubhAzubhAni karmANi sAtmyena bhavanti puMsAm / yadaprayatnena vinopadezAjjanmAntare svapna ivAcaranti // " tatra yaduktaM cArvAkeNa ---- iha lokaparalokazarIrayorbhinnatvAttadgatayorapi cittayornaikaH santAna ityAdi / garbhAdau prathamaM vijJAnaM vivAdagocarApannaikasantAnikaM na bhavati minnazarIratvAnmahiSavarAhAdivijJAnavaditi / tadanena pratikSiptaM bhavati / apicaito'pi paralokaH siddhaH / tathAhi --yo yo vikalpaH sa zabdAnubhavAbhyAsapUrvakaH, vikalpatvAt, yauvanAdyavasthAbhAvivikalpavat / vikalpazcAyaM sadyojAtAnAM stanapAnAdyabhilASAdivikalpa iti svabhAvahetuH / nacAzrayAsiddho hetuH / yato ruditastanapAnAdikAryeNAsau sadyojAtAnAM stanapAnAdyabhilASAdirdharmI siddhaH / hi za (ra ?) ktirvidveSAdirUpeNAvikalpayato ruditastanapAnAdisambhavo yuktaH / nApi svarUpAsiddha iti pratipAdayati sa ca sarvo vikalpAtmeti / saH - stanapAnAbhilASAdiH / sarvo vikalpAtmA - vikalpasvabhAvaH / prArthanAdyAkAratayA'nubhUyamAnatvAt / nApyanaikAntika iti darzayannAha - sa ca nAmAnuSaGgavAniti / sa iti / vikalpaH / yasmAtsarvo vikalpaH zabdollekhana pravRtternAmAnuSaktaH / sa ca nAmAnuSakno vikalpasya saGketAbhyAsamantareNa na sambhavatIti pUrva vistareNa pratipAditamasmAbhiH / 1939 / / 1940 / / 1941 // 1 athApi syAdbhavatu nAma nAmAnuSaGgo'bhyAsapUrvakastathA'pyasau neSTaprasAdhanaH / kiM tarhi ? | aihalaukikAbhyAsapUrvatvameva viparItaM sAdhayatItyAha-na nAmarUpamityAdi / na nAmarUpamabhyastamasminjanmani vidyate / teSAM cAnyabhavAbhAve taducchedaH prasajyate // / 1942 // etaduktaM bhavati / aihilaukikAbhyAsaH sadyojAtAnAM pramANapratItibAdhitaH / naca bAdhyamAnapratijJArthasya hetorviruddhatvaM yuktam, viruddho'sati bAdhana iti nyAyAt / nAmarUpamiti / nAnno rUpam - bAgha (vAca ?) kaH svabhAvo, buddhiparivartyapi bAhyeSu zabdeSvabhyastaH / teSAM ceti / sadyojAtAnAM / taduccheda iti / teSAmabhilASAdI - nAmucchedastaducchedaH || 1942 // I *

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pssikaasmetH| tanAmetyAdinA yathokaM pramANArthamupasaMharati tnaamsNstvaabhyaasvaasnaavlbhaavysau| teSAM vikalparUpatvAdvikalpa iva sammati // 1943 // taditi / tasmAdityarthaH // 1943 // yannAmetyAdinA pramANaphalaM darzayati ytraamsNstvaabhyaasvaasnaapripaakjH| vikalpo vartate teSAM tatprasiddhaM bhavAntaram // 1944 // nAmaH-zabdasya, saMstavaH-paricayo'nubhava iti yAvat, tasyAbhyAsa:punarutpAdaH / yasminmave nAmasaMbhavAbhyAso yatrAmasaMbhavAbhyAsa iti, saptamIti yogavibhAgAtsamAsaH / tenAhitA yA vAsanA tasyAH paripAkaH svAnurUpaH kAryotpAdane vRcilAbhaH, tato jAta iti vyutpattikramaH / teSAmiti / sadyojAtAnAm // 1944 // / nAmAbhyAsetyAdinA parakIyaM prasaGgasAdhanamAzaGkate nAmAbhyAsabalAdeva yadi teSAM pravartate / tatkiM na visphuTA vAcaH smRtirvA vaagminaamiv||1945|| yadi pUrvasaGketAbhyAsAdvikalpasya pravRttistadA bAladArakasya pUrvasaGketAnusmaraNaprasaGgaH / namabhyAsAnuvRttiH smaraNamantareNa yuktA / vAgminAmiva vispaSTavAkpravR. tiprasaGgazca / tatazca saGketakaraNAnarthakyaM syAt / na caivaM bhavati / tasmAtsmaraNAbhAvAt , vispaSTavAco'pravRttezca, pUrvAbhyAsapUrvatvaM viruddhamiti prasaGgaviparyayeNa dharmakharUpanirAkaraNamukhena pratijJAdoSamAha // 1945 // paTIyasetyAdinA prasaGgaviparyaye ca hetoranaikAntikatvamAha paTIyasopaghAtena pripaakaakultvtH| na syAdAsAmiyaM vRttiH sannipAtadazAkhiva // 1946 // nahi pUrvAbhyAsaH sarvadA smaraNAdinA vyApto yena smaraNAdikaM pravarcayet / tamivRttau vA nivarceta / yAvatA pUrvAbhyAsAnuvRttizca bhavena ca smaraNam , yathA sanipAtAvasthAyAm / tathA khapne'pi pUrvAbhyAsAnuvRttirbhavena ca smaraNam / samipAvanahaNamupalakSaNam / paTIyaseti / garbhaparivAsAt / paripAkAkulatvata iti /

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ttvmhaa| vAsanAparipAkasyAkulatvam / yathAnubhUtapratiniyatadezakAlakhamAvAvibhedarUpenApravRttiH / tatra yaduktaM pArSAkeNa jAtismaraNamasiddham / ekamAmAgatAnAM sarveSAM smaraNAditi / tadanena pratikSiptaM bhavati / tathAhi-ekamAmAgavA api sarve na smaranti / yatastatra kecana teSAM madhye ye mandamatayaste muSitasmRtayo bhavantyeva / AsAmiti / vAcAm // 1946 // svalpIyAnapItyAdinA prasaGgaviparyaye hetoH pakSakadezAsiddhatAmAha khalpIyAnapi yeSAM tu nopaghAto mahAtmanAm / bhUyante visphuTA vAcasteSAM sA ca smRtiH sphuttaa||1947|| mahAtmanAmiti / puNyavatAm // 1947 // / punarapi paralokasiddhAvupapattyantaramAha-rAgadveSAdayazcetyAdi / rAgadveSAdayazcAmI pttvo'bhyaasyogtH| anvayavyatirekAbhyAM bhavantaH parinidhitAH // 1948 // ihatyAbhyAsarahitAste ye prathamabhAvinaH / ko heturjanmanasteSAM yadi na syAdbhavAntaram // 1949 // na pAlambanasAnidhyAtteSAM janmopapadyate / pratisajhAnasadbhAve tAve'pyataduvAt // 1950 / / pratisavAnivRttau ca teSAM prAvalyadarzanAt / naSTAjAtepi viSaye viparyAsAbhivRddhitaH(naH1) // 1951 // zubhAtmIyasthirAdIMzca samAropyAGganAdiSu / rAgAdayaH pravartante tadrUpA viSayA naca // 1952 // tadanAlambanA eva shshaabhyaasshktitH| ihatyA api vartante rAgAditvAcathottare // 1953 // prayogaH-rAgadveSAmadamAnAdInAM tathA prajJAkaruNAmaitryAdInAM ca yatpATa sadabhyAsapUrvakam , yayehaiva janmani paTumandayayoktaguNasya puruSasyAbhyAsakzAdRSTam / asti dehAdAvatra janmani teSu teSvadRSTaihalaukikAbhyAsasyApi kasyacitpuruSasya tatpATavamiti kArvahetuH / anvayavyatirekAbhyAM kAryakAraNabhAvasya nizcitatvAditi nAsiddho hetuH / ataevAha-anvayavyatirekAbhyAM bhavantaH parinizcitA iti /

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pkhikaasmetH| aparalaukikAbhyAsapUrvatvasAdhanAdviruddho heturiti cenna / ihatyAbhyAsarahivAste ye prathamabhAvinaH paTavo rAgAdaya ityayuktamaparalaukikAbhyAsapUrvatvasAdhanam / na cAhetukaM yuktam , nityaM sattvAdiprasaGgAt / tasmAdyadi janmAntaraM (na) bhaveteSAm-rAgAdInAM . paTUnAM, janmana:-utpatteH, ko hetuH syAt / tasmAjanmAntarIya evAbhyAso heturiti siddhaH paralokaH / nacAlambanaM kAraNam , Alambanasya bhAve'pi rAgAdInAM kadAcidazubhAdipratisaGkhyAnasadbhAve satyanutpatteH / azubhAghAlambanA rAgAdipratipakSabhUtA prajJA pratisaGkhyAnam / asatyapyAlambane rAgAdInAmutpattidarzanAnna yukta AlambanavazAttadbhAvaH / tathAhi-atItAnAgate'pi viSaye saGkalpavazAdamivRddhasukhAdiviparyAsasya puMsaH pratisaGkhyAnanivRttau teSAM rAgAdInAM prabalatvaM dRzyate / nahi yadbhAvAbhAvayoryasya bhAvAbhAvAviparyayastattasya kAraNaM yuktamatiprasaGgAt / ito'pi nAlambanavazAdAvAdInAM pravRttiH / tathAhi-yadi yathAlambanameva pravarteranevamAlambanavazAtpravRttAH syuryathA nIlAdijJAnaM na caivaM pravarttante / kiM tarhi AtmIyanityasukhAdyAkArAnanubhUtAnevAropayanto'GganAdiSu pravarttante / na ca zubhAdirUpA viSayAH / na ca yadyadAkArazUnyaM tattasyAlambanaM yuktamatiprasaGgAt / tat-tasmAdAropitaviSayatvena nirAlambanA rAgAdayaH / tatazca siddhamAdyAH prathamabhAvino'pIha janmani ye rAgAdayaste sajAtIyAbhyAsavazAtpravartanta iti // 1948 // 1949 // // 1950 // 1951 // 1952 // 1953 // yadi tarhi viSayA na kAraNaM kathaM viSayopanipAte rAgAdaya utpadhamAnA razyanta ityAha-viSayopanipAta ityAdi / viSayopanipAte tu mukhaduHkhAdisambhavAH / tasmAtsamAnajAtIyavAsanAparipAkajAH // 1954 // rAgadveSAdayaH klezAH pratisayAnavidviSAm / ayonizonama(somana)skAravidheyAnAM yathAvalam19555 sAkSAtu viSayA naiva raagdvessaadihetvH|| ekA klezo hi tatra syAtsarveSAM tasya poSavat // 1956 // eSa hi kramaH-viSayopanipAte satIndriyajaM sukhamutpayate / tamAca sukhAnatimajhAnavaikalye satyAtmAdiviparyAsalakSaNAbonizo(saumanaskAre sivAnAM

Page #799
tttvsaahH| pUrvarAgAvAhitavAsanAparipAko bhavati tato rAgAdayaH baizAH pravartanta iti na sAkSAdviSayAH kAraNam / syAdetat-kharAddhAntopavarNanamAtrameva kevalam , natvatra kAdhipuktirityAha-eka ityAdi / eka iti / ekAkAraH / tatreti / viSaye / tasyeti / viSayasya / bodhavaviti / nIlAdiprAhakAkAravat / nacaikAkArastatra lezaH pravartate / / tathAhi ekasmintrIrUpe kasyacidrAgaH kasyacidveSaH kasyacidIyetyanekAkArasya pravRttidRzyate // 1954 // 1955 // 1956 / / khAdetanna pUrvAbhyAsAdiha janmanyAdharAgAdayaH / kiM tarhi ? / anyeSAM maithunAdisamAcAradarzanAtparopadezAdvetyAha-anyavRttyupalambhenetyAdi / anyavRttyupalambhena parebhyaH zravaNena vaa| na ca teSAmiyaM vRttiya'bhicAropalambhanAt // 1957 // anyeSAM vRtticaritamiti yAvat // 1957 // adRSTetyAdinA tameva vyamicAraM darzayati / adRSTAzrutavRttAntA vraahhrinnaadyH| sabhAgagatisaMparke prayAntyeva hi vikriyAm // 1958 // vRttAnto maithunAdisamudAcAraH / sabhAgA sadRzI gatiryAsAM varAhIprabhRtInAM tAkhayocyante / tAmiH saha saMparkaH samavadhAnam / vikriyeti / viplutiH / maithunasamudAcAra iti yAvat // 1958 // saMsArAnucitA dharmAH prjnyaashiilkRpaadyH| kharasenaiva vartante tathaiva na madAdivat // 1959 // avazyaM caitadavaseyamabhyAsabalAdeva rAgAdInAM svarasapravRttiriti / tathAhiye prajJAzIlAdayaH saMsArAnucitAH saMsAre nAbhyastAH te svarasenAyanena na vartante / madAdivaditi vaidhaHdRSTAntaH / mado-darpaH / anyathA madAdivatprajJAdInAmapi svarasena pravRttiH sAt // 1959 // kecidAhuH-leSmaNaH sakAzAdrAgaH picApo vAtAnmoha iti / ttraahblaasaaviityaadi| - balAsAdiprabhAveNa maca teSAM smupH| pUrvavatyabhicArasa sarvacAmpyupalammataH // 1950 //

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pnjikaasmetH| tamAdete yadabhyAsapUrvakA AdhabhAvinaH / sa evAnyabhavaH siddha iti nAstitvatA hatA // 1961 // tatra balAsaH- zleSmA / pUrvavaditi / yathA viSayeSu vyabhicAra ukta: "pratisayAnasadbhAve tadbhAve'pyatadudbhavAdi"tyAdinA / kiMca-zleSmAyupacayApacayAbhyAM na rAgAdInAmupacayApacayau bhavataH / naca yadbhedAcasya bhedo na bhavati tattasya kArya yuktamatiprasaGgAt / tathA zleSmaNo'pi tIbradveSo dRSTo natu tIvrarAgaH, pittaprakRtirapi tIvrarAgo dRSTo na tIbradveSAdiriti sAGkarya dRzyate / na ca yamantareNa yasya bhAvaH sa tasya heturyuktaH / yadavastho rAgI dRSTastadavastho'pi dveSItyato'pi vyabhicArAna zleSmAvidharmA rAgAdayaH / tasmAdityupasaMhAraH / yadabhyAsapUrvakA iti / yasminnabhyAso yadabhyAsaH, sa pUrvakaM kAraNaM yeSAmiti vigrahaH // 1960 // 1961 // ihatyetyAdinA parakIyaM codyamAzaGkate / ihatyAbhyAsapUrvakhe sAdhye dRSTeSTabAdhanam / bhavAntarIyahetutve sAdhyazUnyaM nidarzanam // 1962 // avizeSeNa sAdhye tu hetorasya viruddhtaa| tathaivAnyabhavAbhyAsahetutvavinivartanAt // 1963 // tatredaM codham-aihalaukikAbhyAsapUrvatvaM vA''dyabhAvinA sAdhyaM, pAralaukikAbhyAsapUrvatvaM vA, avizeSeNa vA'bhyAsapUrvatvamAtram , tasminsiddhe sAmarthyAtpAralaukikAbhyAsapUrvatvamiSTaM siddhaM bhavatIti, pakSatrayam / tatra prathame pakSe dRSTeSTabAdhanaM nahAcamAvinA rAgAdInAmihatyAbhyAsapUrvatvaM dRSTaM, nApi ceSTaM paralokavAdineti dRSTeTayo dhanam / dvitIye'pi pakSe sAdhyavikalo dRSTAntaH, nahi kacillokAyatasya pAralaukikAbhyAsapUrvatvasamanvito dRSTAnto'sti / tRtIye'pi pakSe viruddhatA hetoH, tathaiva-dRSTAntavadeva, anyabhavAbhyAsapUrvatvasyeSTasyAbhAvasAdhanAt // 1962 / / // 1963 // sAmAnyenaivetyAdinA pratividhatte / sAmAnyenaiva sAdhyatvaM naca hetoviruddhtaa| nahi tena viroSo'sya yena tadvinivartayet // 1964 // iti lokaaytpriikssaa|

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55. tttvsnggrhH| tRtIya evAtra pakSo'bhipretaH, na ca hetoviruddhatA kasmAt / nahi tenAnyabhavAbhyAsapUrvatvenAsya rAgAditvasya kazcidvirodho'sti / yena tatpAralaukikAbhyAsapU. vatvaM nivarcayet / apica-ayaM lokaH paraloka ityavasthAbhedakRtavyavasthAmAtrametat / bAlayauvanAdibhedavat / anAditvaM tvanena prakAreNa sAdhyata iti naanaaminivessttvym| (prativAdisannibhamityetat) (?) // 1964 // iti lokaaytpriikssaa| prativivAdisanibhamityetat / pratItyasamutpAdavizeSaNasamarthanArthamidAnIM vijJAnavAdIdamupakSipati / tatra vijJaptimAtramevedaM traidhAtukaM, taba vijJAnaM pratisattvasantAnamedAdanantamavizuddhaM cAnadhigatatattvAnAM vizuddhaM ca prahINAcaraNAnAM pratikSaNavisarAru ca sarvaprANabhRtAmojAyate, natvekamevAvikAri yathopaniSadvAdinAmiti vijJAnavAdinAM bauddhAnAM matam / tatrAbhyAM prakArAbhyAM vijJaptimAtratAbhISTA, bAhyasya pRthivyAdikhabhAvasya grAhasyAbhAve prAhakatvasyApyabhAvAt / satyapi vA santAnAntare prAyaprAhakalakSaNavaidhuryAt / tatra prayogaH-yadyajJAnaM tattat prAdyaprAhakatvadvayarahitaM jJAnatvAt , pratibimbajJAnavat , jJAnaM cedaM svasthanetrAdijJAnaM vivAdAspadIbhUtamiti svabhAvahetuH / nacAvyAptirasya hetormantavyA / tathAhi na tAvatpRthivyAdibAhyo'rtho'sya prAyo vidyate, tasyaikAnekakhamAvazUnyatvAt / prayogaH yadekAnekakhabhAvaM na bhavati na tatsattvena prAcaM prekSAvatA, yathA vyomotpalam , ekAnekakhabhAvarahitAzca parAmimatAH pRthivyAdaya iti vyApakAnupalabdhiH / tRtIyarAzyantarAbhAvenaikatvAnekatvAbhyAM sattvasya vyAptatvAvyApyavyApakabhAvAnupapattirviparyaye bAdhakaM pramANamiti nAnaikAntikatA'nantarasya hetoH / nApi viruddhatA, sapakSe bhAvAt / atrAsa hetorasiddhatAmudrAvayan , yathoktam 'bhUtAnyeva na santIti nyAyo'yaM para iSyatA miti -asAca pratijJAyAH pratyakSAdivirodhamAdarzayan , prathamasya hetoravyAptimeva pratipAdayituM para Aha-yadi jJAnAtirekeNetyAdi / yadi jJAnAtirekeNa nAsti bhUtacatuSTayam / tatkimetabu vicchinnaM vispaSTamavabhAsate // 1965 // tasyaivaM pratibhAse'pi nAstitopagame sati / cittasyApi kimastitve pramANaM bhavatAM bhavet // 1966 //

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prikaasmetH| vicchimamityanena jJAnAvyatiriktasya prAyasya siddhimAdarzayati, vispaSTamityanena tu pratyakSatAm / etadeva prasaGgena draDhayannAha-tasyaivamityAdinA // 1965 // // 1966 // bhAsamAna ityAdinA pratividhatte / bhAsamAnaH kimAtmA'yaM bAyo'rthaH prtibhaaste| paramANukhabhAvaH kiM kiM vA'vayavilakSaNaH // 1967 // na tAvatparamANUnAmAkAraH prtivedyte| niraMzAnekamUrtAbha(nAM) pratyayAprativedanAt // 1968 // vyapetabhAgabhedA hi bhAseranparamANavaH / nAnyathA'dhyakSatA teSAmAtmAkArAsamarpaNAt // 1969 // tatra pratyakSasiddho'rtho bAhyo bhavannaneko vA paramANuto'mino bhavet , eko vA tairArabdho'vayavI, sthUlo'nArabdho veti pakSAH / tatra na tAvadAdyaH, niraMzAnAmanekeSAmaNUnAM mUrtAnAM prAhakasya pratyayasyAprativedanAt / nityaM sthUlAkArasyaiva jJAnasyAnubhUyamAnatvAt / pratyaye teSAmaprativedanAditi saptamyantasya paattho'smsH| prayogaHyaH pratyakSAmimate pratyaye na pratibhAsate khenAkAraNa, na sa pratyakSatvena prahItavyaH, yathA gagananalinam , na pratibhAsate ca pratyakSAmimate pratyaye sthUlAkAropapAhiNi paramANuraneko mUrta iti vyApakAnupalabdhiH / AtmAkArapratibhAsitvena pratyakSasya vyAptatvAt / tAmeva vyApti pratipAdayannAha-vyapetetyAdi / 1967 // 1968 // // 1969 / / __ athApi syAtsamuditA evotpadyante vinazyanti ceti siddhAntAnaikaikaparamANupratibhAsa iti, yathoktaM bhadantazubhaguptena-"pratyekaparamANUnAM khAtabyeNAsti sambhavaH / ato'pi paramANUnAmekaikApratibhAsanam // " iti / tadetadanuttaramiti drshynnaahsaahityenaapiiti| sAhityenApi jAtAste kharUpeNaiva bhaasinH| tyajantyanaMzarUpatvaM na cettA(naca taa?)sudshaakhmii||1970|| labdhApacayaparyantaM rUpaM teSAM samasti cet / kathaM nAma na te mUrtI bhaveyurvedanAdivat // 1971 // tAsu dazAsviti / saMhitAvasthAsu / kiMca-yadi niraMzAH paramANavo na tarhi

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559, tttvsaahH| mULa ityabhyupagantavyamiti svavacanavirodha pratikSAyAmAha-labdhApacayetyAdi / lagdho'pacayaparyanto yena rUpeNa svabhAvena, tattathoktam / etaduktaM bhavati-yathapacIyamAnAvayavavibhAgenApacIyamAnakhabhAvA na bhavanti, yadi niraMzA iti yAvat , tadA na mUrttA vedanAdivatsiddhyanti, vizeSAbhAvAt // 1970 // 1971 // tulyetyAdinA bhadantazubhaguptasya parihAramAzate / tulyAparakSaNotpAdAyathA nityatvavinamaH / avicchinnasajAtIyagrahe cetsthUlavibhramaH // 1972 // sa sAha-yathA sadRzAparAparakSaNotpAdAdvipalabdhasya gRhIte'pi pratyakSeNa zabdAdau nityatvavibhramastathA paramANunAmavicchinnadezAnAM sajAtIyAnAM yugapadhaNe sthUla iti mAnaso vibhramo bhavati / tatazca 'niraMzAnekamUrtAnAM pratyayAprativedanAdiyasiddho heturiti // 1972 // svavyApAretyAdinA dUSaNamAha-svavyApArabalenaiveti / ' khavyApAravalenaiva pratyakSaM janayedi / na parAmarzavijJAnaM kathaM te'dhyakSagocarAH // 1973 // kSaNikA iti bhAvAca nizcIyante prmaanntH| aNavasviti gamyante kathaM pItasitAdayaH // 1974 // sUkSmapracayarUpaM hi sthUlakhAdAyacAkSuSam / parvatAdivadanApi samastveSA'numeti cet // 1975 // sthUlakheM vastudharmo hi siddhaM dharmidvaye'pi na / na vastyavayavI sthUlo nANavazca tathAvidhAH // 1976 // atha dezavitAnena sthitarUpaM tathoditam / tathApi bhrAntavijJAnabhAsirUpeNa saMzayaH // 1977 // vaitathyAtsa tathA no cedayatireke'prasAdhite / tamAdatizayaH ko'sya kAryasaMvAdanaM yadi // 1978 // kAryAvabhAsivijJAnasaMvAde'pi nanUcyate / sAmarthyaniyamAddhetoH sa ca sambhAvyate'nyathA // 1979 //

Page #804
prikaasmetH| liGgAgamavyApArAnapekSamityavadhAra(ja)na darzayati / tathAhi-pratyakSamavizeSeNotpamamapi sapatraivAMze yathA parigRhItAkAraparAmarza janayati sa eva pratyakSa iSyate vyavahArayogyatayA, yatra tu na janayati tadgRhItamapyagRhItaprakhyam / tatazca nAsiddho hetuH / yataH pratyayAprativedanAvityatra pratyakSAmimate pratyaye parAmarzahetAvapratibhAsanAdityayamartho'bhipretaH / yatroktaM sthUla iti mAnasa eSa vibhrama iti, tadapyasamyak / tathAhi-pramANenANau siddhe sati syAdvibhramavyavasthA / yathA kSaNikatvasya pramANena siddhatvAnnityatvapraho bhrAnto vyavasthApyate / naca tathA pramANena paramANavaH siddhAsteSAmeva vicAryamANatvAt / naceyaM sthUlabhrAntirmAnasI, spaSTapratibhAsanAt / naca vikalpAnubaddhasya spaSTAkAro yuktaH, sAmAnyAkArasyAspaSTatvAt / naca sAmAnyAkAramantareNa vikalpo yuktaH / syAdetat / anityatAdivadaNavo'pi siddhA eva pramANataH / tathAhi-yadyatsthUlaM tattatsUkSmapracayAtmakam , yathA parvatAdayaH, sthUlaM cAdyacAkSuSamavayavidravyamiti svabhAvahetuH / cAkSuSaprahaNamacAkSuSasya vyaNukAdervyavacchedAya / tatra yadi sthUlatvAditi pAramArthika sthUlatvaM ca vastudharmamAzrityocyate hetustadA sAdhyadharmiNi dRSTAntadharmiNi ca dharmidvaye'pi pratinAdino na siddhaM sthUlatvamiti tadA heturasiddho dRSTAntazca sAdhanavikalaH / atha yadetadezavitAnena pratibhAsamAnamavicAraramaNIyamAgopAlAdi prasiddhaM rUpaM sthUlatvAdityucyate tadA bhrAnte'pi khamAdijJAne paramANupracayamantareNApi tathA pratibhAsi rUpamastIti hetoranaikAntikatA / athAbhrAntatve satIti vizeSaNamupAdIyate tadA vijJAnavAdinaM prati khasthanetrAdijJAnAkArasya yAvatsvapnAdijJAnAkArAvyatireko vizeSo na prasAdhyate tAvanna kacidabhrAntatvaM siddhamiti vizeSaNamapyasiddham / syAdetadastyeva khasthanetrAdijJAnasya khanAdijJAnAdarthakriyAsaMvAdena vizeSa iti / tatra ko'yamarthakriyAsaMvAdo nAma / yadi bAhyArthaprAptiH sA na siddhA bAhyArthIsiddhastasyaiva sAdhyatvena prastutatvAt / athAmimatArthakriyAvabhAsijJAnamevArthakriyAsaMvAdastadA'yamanyathA'pi bAhAlambanamantareNApi sambhAvyata iti tathA hetoranaikAntikataiva / kathamanyathA'pi saMbhAvyata ityAha-sAmarthyaniyamAddhetoriti / hetoH samanantarapratyayasya sAmarthyabhedaniyamAt / kazcideva hi samanantarapratyayaH kiMcidvijJAnaM janayituM samartho na sarvaH sarvam / yayA bhavatA bAyo'rtha iti tata eva niyamaH siddhaH // 1973 // 1974 // // 1975 // 1976 // 1977 // 1978 // 1979 // 7.

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554 * tulyamityAdinA sumateviMgambarasya matenAprativedanAvityasa hetorasiddhatAmudA. bayati / tulyaM rUpaM yadA grASamatulyaM naiva gRyte| aNUnAM dvayarUpatve tadA kiM nopapadyate // 1980 // tatsAmAnyavizeSAtmarUpatvAtsarvavastunaH / tulyAtulyakharUpatvAdvirUpA aNavaH smRtAH // 1981 // samAnaM tatra yadrUpaM tadakSajJAnagocaram / ekAkAramato jJAnamaNuSvevopapadyate // 1982 // asamAnaM tu yadrUpaM yogipratyakSamiSyate / iti durmatayaH kecitkalpayanti samAkulam // 1983 // - sa ghevamAha-sAmAnyavizeSAtmatvAtsarvapadArthAnAM tulyAtulyarUpeNa dvirUpAH paramANavaH / tatra samAnaM yadrUpaM tadindriyairgIyate nAsamAnam / tatazcaikAkAraM vijJAnamaNudhvaviruddhamiti pratyakSasiddhAH paramANava iti / samAkulamiti / apratiSTham / eka. sApi rUpasya pratinizcitasyAbhAvAt // 1980 // 1981 // 1982 // 1983 // . nanu ca dvirUpaM vastviti nizcitarUpamuktameva, satyamuktamayuktaM tUktamiti darzayannAha / dve hi rUpe kathaM nAma yukte ekasya vastunaH / dve tadA vastunI prAse aprsprruuptH|| 1984 // parasparAtmatAyAM tu tadvairUpyaM virudhyte| vizeSadhopalabhyeta cakSurAdibhirindriyaiH // 1985 // tathAhi-dvAbhyAM rUpAbhyAM vastuno'nyAnyatvAhe eva vastunI prApte / rUpavayasyaiva kevalayAparAparasya (sthAparasparakha ?)bhAvAttatazca naikasya dvirUpatvamuktam / ekasmAdvA vastuno rUpadvayasyAvyatirekAdekavastukharUpavadrUpadvayasya parasparAtmakataiveti kathamekaM dvirUpaM syAt / kiJca-sAmAnyarUpAvyatirekAdvizeSarUpasyopalambhaprasaGgaH / tatazreyamasahI vyavasthA na prApnoti-samAna rUpamakSajJAnagocaro'samAnaM tu yogipratyakSamiSyata iti // 1984 // 1985 // ki -ekaM dvirUpamiti na kevalametatparasparavyAhataM idaM tu vyAhatataraM yatparasparaviruddharUpadvayAtmakamekamiti darzayati-parasaretyAdi /

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555 plikaasmetH| - parasparaviruddhAtmanaikarUpaM kathaM bhavet / tathAhi-tulyAtulye rUpe parasparaparihArasthitalakSaNe tatkathaM tadAtmakamekaM bhavet / saMvittezcetyAdinA kumaarilmtmaashngkte| saMvitteca viruddhAnAmekasminnApyasambhavaH // 1986 // ekAkAraM na ce(bhave?)dekamiti nezvarabhASitam / tathAhi tadupetavyaM yadyathaivopalabhyate // 1987 // sa pAha-ekasminvastuni parasparaviruddhAnAmAkArANAmasambhava ityetatrAsti / kasmAt ? / saMvitteH kAraNAt / tathAhi ekAkAreNaivaikena vastunA bhavitavyamiti neyamAjhA rAjJAm , kiM tu yadyathopalabhyate tattathaivAbhyupagantavyam / pratItinibandhanatvAdvastuvyavasthAyAH / ekAnekAkArA ca sattArUpAdibhedataH pratItirbhavantI samupalabhyate / tasmAttathaiva vyavasthApyata iti // 1986 // 1987 // tannetyAdinA prtividhtte| tannAsato'pi saMvitteH kambupItAdirUpavat / viruddhadharmasaGgAttu nAnyadbhedasya lakSaNam // 1988 // . evaM sati na kicidvijJAnaM bhrAntaM syAdivyavahArocchedaprasaGgazca / atha bAdhyamAnatvAtkasyaciddhAntatvaM syAt / tadaikasminnanekavijJAnaM bAbhyamAnaM kathamabhrAntaM bha. vet / evaM tAvadaNUnAM (na) pratyakSato nApyanumAna(ta:)siddhiriti na bAbArthApahave pratyakSavirodhaH pratijJAyAH / nApi hetorasiddhatA // 1988 // idAnIM para ekAnekasvabhAvarahitatvAdityasya hetoH sandigdhAsiddhatAmudrAvayamAha -maabhuudityaadi| mAbhUtmamANataH siddhiraNUnAmastu sNshyH| abhAva(nizcayostveSAM kathaM prekSAvatAM bhavet // 1989 // saMyuktamityAdinA prtividhtte| . saMyuktaM dUradezasyaM nairantaryavyavasthitam / ekAvabhimukhaM rUpaM yadaNormadhyavartinaH // 1990 // aNvantarAbhimukhyena tadeva yadi klpyte| prathayo bhUdharAdInAmevaM sati na yujyate // 1991 // : ..

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aNvantarAbhimukhyena rUpaM cedanyadiSyate / kathaM nAma bhavedeka paramANustathAsati // 1992 // prayogaH-yadekAnekakhabhAvarahivaM tadasavyavahArayogyam , yathA viyadajam, / ekAnekasvabhAvarahivAzca parAmimatAH paramANaca iti svabhAvahetuH / na cAsiddho heturiti mantavyam / tathAhokatvaM tAvadanAmasiddhaM, bhUdharAdipracitarUpANAM digbhAgabhedasya vidyamAnatvAt / tameva digbhAgabhedaM bhUdharAyupacayAnyathAnupapattyA paramANUno prasaMjayanekatvaniSedhaM tAvadAha-saMyuktaM dUradezasthamityAdi / tatra kecidAhuH para. sparaM saMyujyante paramANava iti, sAntarA eva nityaM na spRzantItyapare, nirantaratve tu spRSTasaMzetyanye, tatraitasminpakSatraye'pi madhyavartinaH paramANorbahumiH parivAritasya yavi digbhAgabhedo na syAttadA cittacaittAdikalApasyeva pracayo na syAdanaMzatvAt / tathAhi yenaikarUpeNaikANvamimukho madhyavartI paramANustenaivAparaparamANvamimukho yadi syAttadA parivArakANAmaNUnAmekadezatvaprasaGgAtpracayo na syAt / prayogApadekarUpaparamANvamimukhasvarUpaM bhavettadekadezam , yathA tasyaiva pUrvadezasthitaH paramANura, ekaprAsAdAmimukhapUrvaprAsAdavaca, ekarUpaparamANvamimukhasvabhAvAzca sarve parivAryAvasthitAH paramANava iti khabhAvahetuH / ataH pracayo na syAt / athAnyena rUpeNAmimukhastavA digbhAgabhedA vidyamAnatvAvaTAdivadekatvaM na prApnoti / bhandatazubhaguptastu prAha-yathaikakhabhAvasyAsadadravyAdivyAvRttasyA'nekaM sAmAnyaM na tattvena kalpyate, evamihApi paramANUnAmanekavacitvAdanekatvaM kalpyate, na bhUsArthena / tathAhi na dikpadArtho nAmAsti kaNAdAdikalpitaH, tasyaikavarUpatvAdanekarUpaH pUrvAvipratyayo na syAt / kevalamaNava eva paurvAparyeNAvasthitA dikzabdavAcyAstatazca vigmAgamedavattvAditi kevalaM bahumiH parivAraNamevoktaM syAnna sAvayavatvamiti / tadetadasamyak / tathAhi-niravayavatvAvittasyevANUnAM paramArthato nordAdhobhAgAH sa. tIti bahumiH parivAraNameSa na syAt , cittacaivAvivat / tatazca parivArakANAma-. NUno paramArthenAbhAvAtkathaM tahAreNAnekamadhyavarNitvaM yenAnekatvaM dezakRtaM kallyeta / bhayAsatyapi paramArthata UrdAdhobhAgavattve bahumiH parivAraNaM syAcarhi cittacaittAnAmapi syAt / tatazca paramANuvacicAdInAmapi dezasthatvaM syAt / no cetparamANUnAmapi na syAt / satabA pracako na sAvicAvivadityekAntaH / yAdetat-yA vartamAna

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pvikaasmetH| cittakSaNasyAtItAnAgatAbhyAM cittalakSaNAbhyAM kAlakRtanairantaryamasti, atha ca vartamA. nacicakSaNala (na)kalAmuhU vivatsAvayavatvam , evamaNUnAM satyapi bahumiH parivAraNe na dezakRtaM sAvayavatvaM bhaviSyati / tadetadasamyak / nahi vartamAnacittalakSa* Nasya pUrvottarAbhyAM nairantarya paramArthato'sti, tadAnIM tayorasattvAt / na cAsatA saha paurvAparya bhAvikaM yuktaM kevalaM sahabhUtayorna kAryakAraNabhAvo'stIti tahAreNa parikalpya samutthApitaM pUrvAparayoH kSaNayoH sattvaM prAk pazcAdabhAvavat / nacaivamaNUnAM dezakRtaM paurvAparya parikalpitaM pracayAbhAvaprasaGgAt / kiMca-na tAvadahetukatvaM bhA. vAnAM yuktimat , nityaM sattvAdiprasaGgAditi / yo'pi sAMghRtatvaM bhAvAnAM pratipannastenApyavazyaM sarvabhAvAnAM sahetukatvameSTavyam / sati ca sahetukatve na tAvatsamakAle kAryakAraNe yukte / nApi prAkAryotpatteH, kAraNasyAsattvenAsAmarthyAt / pazcAdapi kArye samutpanne hetoranupayogAt / ataH prAgbhAvaH sarvahetUnAmavazyamaGgIkartavyaH / yathoktam---"asataH prAgasAmarthyAtpazcAcAnupayogataH / prAgmAvaH sarvahesUnAM nAto'rthaH svadhiyA sahe"ti / tadevaM niraMzatve'pi sarvabhAvAnAM nyAyato'vasthitaM kAlakRtaM paurvAparya dezakRtaM tu kathaM syAdyadi sAvayavatvaM na svAditi codhate / athAsatyapi sAvayavatve dezakRtaM paurvAparya syAt , cittacaittyAnAmapi syAdavizeSAvityutam / bhUrtatvakRto'sti vizeSa iti cenna / tadevAsiddhamasati sAvayavatve / kevalaM paryAyeNa sAvayavatvamevoktaM syAt , nAnyo vizeSa iti yatkicidetat / tasmAtsarvabhAvAnAM nyAyye kAlakRte paurvAparye sati yadetadaparamadhikaM kasyaciddezakRtaM paurvAparya tatsAvayavatvamantareNa na sambhavatIti yuktamuktam / "digbhAgabhedo yasyAsti tassaikatvaM na yujyate" ityalaM vistareNa // 1990 // 1991 // 1992 // atra kecidAhuH-evaM tarpaNIyAMsaH pradezAH santu paramANavastatrApyavayavakalpanAyAM punarapi pradezAnAmevANutvaM bhaviSyati, yadi paramanavasyaiva, natu punaH sAvayavatvAsanena zakyate'NUnAM prAptisattvamApAdayitum / athApi prajJaptisatvam , evamapi niyamenaiva prAtyupAdAnamaGgIkartavyam / yattatprajJatyupAdAnaM tasyaiva paramANutvaM bhavivyati / athAsattvamevANUnAM sAdhyate, evamapi digbhAgabhedAdityasiddhatvaM hetoH / nahi kharaviSANAdayotsantAsantaH pUrvAdidigbhAgabhedavanto bhavanti / nApIdaM prasaGgasAdhanaM digbhAgabhedasAnabhyupagatatvAditi / atra pratividhAnamAha apetekhaadi|

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558 tasvasaH / apetabhAgabhedazca yaH parairaNuriSyate / tatraiveyaM kRtAcintA nAniSTAsambhavastataH // 1993 // bhAgAnAM paramANukha maGgIkurvanti te ydaa| khapratijJAcyutisteSAM tadA'vazyaM prasajyate // 1994 // prasaGgasAdhanatvena nAzrayAsiddhateha ca / parAbhyupetayogAdiSalAdaikyaM apoyate // 1995 // tadevaM sarvapakSeSu naivaikAtmA sa yujyte| ekAniSpattito'nekakhabhAvo'pi na sambhavI // 1996 // asanizcayayogyo'taH paramANurvipazcitAm / ekAnekakhabhAvena zUnyasvAdviyadajavat // 1997 // avazyaM hi pariniSThitarUpaM kiMcidvastu paramANutvena tadvAdinA'GgIkartavyam / anyathA hyanavasthAyAmanavadhAritarUpatvAdanupAkhyatvameva svayaM pratipAditaM syAt / tatazceSTasiddhireva parasya kRtA syAt / tasmAdyadeva pariniSThitaM tvayA vyavasthApitamaNutvena tatraivAnapAzritAnavasthAvikalpe yadA cintA kriyate tadA kathamanavasthA, syAdi paramanavasthayA svAbhyupagamavirodhaH kRtaH syAt / natu parasya kiMcidaniSTamApAditam / etAvataiva parasyeSTasiddheH prasaGgasAdhanamevedam / nacAsiddhatA hetoH / tathAhi pareNa paramANUnAM saMyuktatvaM nairantarya tathA bahumiH sAntaraiH parivAraNaM cetyabhyupagatamanyathA kathaM ca pratyayo bhavet , tatazca yadyapi digbhAgabhedo vAcA nAbhyupagatastathApi saMyuktatvAdidharmAbhyupagamabalAdevApatati / nAsatyUrddhAdhobhAgAdibhede saMyuktatvAdipakSatrayaM yuktaM cittAdivadityuktam / yatroktamaNuprajJapteravazyamupAdAnamaGgIkartavyam , yacadupAdAnaM sa eva paramANurbhaviSyatIti / tadatrAtyeva mithyAzAstrazravaNacintanAhitavAsanAparipAko vAtAyanAdireNupratimAsA buddhiraNubhrAnternibandhanam / nahi ya(ta)tyajJaptyAM ca tadeva kAraNaM yuktamaprajJaptisattvaprasaGgAdanyathA''tmaprazaterAtmaiva kAraNaM syAt , na skandhAH / tatazcANuvadAtmapratiSedho'pi na syAt / evaM tAvadekatvaM paramANUnAmasiddham / tatsandehAtmakatvAttasyeti nAsiddho'NUnAmabhASavyavahAre sAdhano hetuH // 1993 // 1994 // 1995 // 1996 // 1997 // evaM tAvadvAmArthasyAnekaskhamAvarahitatvaM prasAdhyedAnImekakhabhAvarahitatvaM prasAdhaya. mAha-paramANorayogAcetyAdi /

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plikaasmetH| paramANorayogAca na sannavayavI ytH| paramANubhirArabdhaH sa parairupagamyate // 1998 // yairapyanArabdhaH paramANumissthUla iSTasteSAM so'pi paramANuvadigbhAgaminnatvAdeko na yuktaH, pANyAdikampAdau sarvakampAdiprasaGgAt / spaSTatvAdbahuzazcarvitatvAnna pRthaktasya dUSaNamuktam / tadevaM bAhyArthAvyavahArasAdhane yadekAnekasvabhAvaM na bhavatItyAdau prayoge nAsiddho heturiti siddho bAhyasya pRthivyAdeyasyAsadvyavahArastadasiddhau prAhakatvamapi jJAnasya tadapekSaM kalpitaM nAstIti siddhA vijJaptimAtratA // 1998 / / tadevamarthAyogAdvijJaptimAtratA pratipAdya samprati grAhyaprAhakalakSaNavaidhuryAtpratipAdayamAha-ani samityAdi / anirbhAsaM sani samanyanirbhAsameva ca / vijAnAti naca jJAnaM bAhyamartha kathazcana // 1999 // na nirAkAreNa nApi sAkAreNa nApi viSayAkArAdanyAkAreNa bAhyasya grahaNaM yuktam, anyazca prakAro nAsti, tasmAdAtmasaMvedanameva sadaiva jJAnaM satyapi bAye santAnAntara iti siddhyati vijnyptimaatrtaa| kaizcidanyAkAramapi jJAnamanyAkArasyArthasya saMvedakamiSTam yathA kila pItAkAramapi jJAnaM zuklazaGkhamAhIti / yathAha kumArila:-"sarvatrAlambanaM bAhya dezakAlAnyathAtmakam / janmanyekatra bhinne vA sadA kAlAntare'pi ca // " iti atastRtIyaM pakSAntaramAzaGkitam // 1999 // nanu cAtmasaMvedane'pyete'nirbhAsAdayo vikalpAH kasmAnnAvatarantItyAha-vijJAnamityAdi / vijJAnaM jaDarUpebhyo vyaavRttmupjaayte| iyamevAtmasaMvittirasya yAjjaDarUpatA // 2000 // . nahi prAhakabhAvenAtmasaMvedanamabhipretam , kiM tarhi ? svayam-prakRtyA prakAzAtmatayA, nabhastalavAlokavat // 2000 // atha kasmAdAyagrAhakabhAvena neSyata ityAha-kriyAkArakabhAvanetyAdi / kriyAkArakabhAvena na khasaMvittirasya tu| ekatyAnaMzarUpasya trairUpyAnupapattitaH // 2001 // tadasya bodharUpatvAdyuktaM tAvatkhavedanam / parasya tvartharUpasya tena saMvedanaM katham // 2002 //

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rupyam-vegavedakavittimedena / / 2001 // 2002 // athApi sAdApasyApyAtmasaMvicivadvinaiva prAsapAhakamAvena saMvidhibhaviSyatIsAha nahi tdruupmityaadi| nahi tadrUpamanyasya yena tadvedane param / saMveyeta vibhinnatvAdAvAnAM paramArthataH // 2003 // yadyapyasadAvilyAvRttyA sadAdirUpamekaM bhAveSu kalpyate tathA'pi tassa pratipAdanArtham , paramArthato bhedAdekatvaM nAstyevetyAha-paramArthata iti // 2003 // syAdetadyadi nAma bhinno bAjhortho jJAnAt, tathApi vedyo bhaviSyati jJAnavadityAha-bodharUpatayetyAdi / bodharUpatayotpatte naM veyaM hi yujyate / na svarthoM boSa utpannastadasau vedyate katham // 2004 // evaM khasaMdavenaM prasAdhya, bAhyasyedAnIM yathA nirAkAreNa jJAnena vedanamayukta tathA pratipAdayannAha-nirbhAsItyAdi / nirbhAsijJAnapakSe tu tayormede'pi tttvtH| prativimbasya tAdUpyAdrAktaM syAdapi vedanam // 2005 // yena tviSTaM na vijJAnamAkAroparAgavat / tasyAyamapi naivAsti prakAro vAyavedane // 2006 // pratibimbasyeti / jJAnAkArasya / tApyAditi / sArUpyAt / bhAtamiti / amukhyam / ayamapIti / amukhyakhAdrUpyAdupakalpitaH // 2005 // 2006 // athApi syAdyathA khago hastyAdikaM chinati, yathA vA vahijhiM dahati, na caite khaDgAdayo hatyAdirUpAH, tathA zAnamapratipanaviSayAkAramapi viSayaM paricchetsyatIti, etat syAnmatirityAdinA zaGkate / sthaanmtirdntidaabaaderythaa'sijvlnaadyH| atAdrUpye'pi kurvanti chedadAhAyadastathA // 2007 // chedadAhAdItyetadapekSya dantidAsAderiti SaSThI / ada iti / etajjAnam / Adizabdena pradIpAdayo nIlAdInAM yathAprakAzakA ityAdi gRhyate // 2007 // tadidamityAdinottaramAha /

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pvikaasmetH| .. . . . tadidaM viSamaM yamAte tthotpttihetvH| .. santastathAvidhAH siddhA na jJAnaM janakaM tathA // 2008 // .. khagAdayo hi hastyAdInAmutpAdakA eva santo dAhakAditvena prasiddhAkhabAhi -khagAdidhArAmighAte vizliSTasandhayo gajAssamupajAyante tathA vahnisamparkAvindhanamagArAdirUpam , evaM ghaTAdayo'pyAlokavazAjJAnajananayogyA bhavanti, natvevaM zAnena viSayasya kazcidupakAraH kriyate, kintu viSayeNaiva vijJAnaM vispaSTamupajanyata iti kathamakiMcitkaraM tasya vedakaM bhavet / naca tatkAryatvameva tadvedakatvaM vijJAnasyeti yuktaM kalpayituM mAbhUcakSurAdivedakatvamapyasyeti // 2008 // __ bhadantazubhaguptastvAha-vijJAnamanApannaviSayAkAramapi viSayaM pratipadyate tatparicchedarUpatvAt , tasmAnAzaGkA karttavyA kathaM paricchinatti kiMvatparicchinatIti / Aha ca-"kathaM tabAhakaM tazcettatparicchedalakSaNam / vijJAnaM tena nAzakA kayaM takiMvadityapI"ti / tadatrAha-tasaricchedetyAdi / tatparicchedarUpatvaM vijnyaansyopNpcte|| jJAnarUpaH paricchedo yadi grAhyasya saMbhavet // 2009 // anyathA tu paricchedarUpaM jJAnamiti sphuTam / vaktavyaM naca nirdiSTamitthamarthasya vedanam // 2010 // siddhe hi vyatiriktArthaparicchedAtmakatve sati sarvametatsyAcadeva tu na siddham / tathAhi-na jJAnaM sattAmAtreNa paricchinatti sarvaparicchedaprasaGgAt / nApi tatkAryatayA, cakSurAderapi paricchedApatteH / naca sAkArateSTA, yena tApyAdavibhakaM bhavecatsaMvedakam / tasmAdbAhyasya yaH paricchedaH sa yadi jJAnarUpo bhavet, evaM zAnasyArthaparicchedarUpatvaM bhavet / anyathA kathamarthaparicchedarUpatvaM jJAnasyeti spaSTamamidhIyate / tatazcArthasya paricchedAvyatirekAttu jJAnAtmataiva jAteti siddhA vivAmimAvratA / syAdetat-ko'pyasya vizeSo'sti yenArthameva paricchinatti na(sa )cedantayA nirdeSTuM na zakyata ityAha-naca nirdiSTamitthamarthasya vedanamiti / bhavatIti vizeSaH / yadyapyasAdhAraNaM vastu sarvameva nirdeSTuM na zakyate, tathApyukAvanAsaMvRttyA kathyata eva / anyathA hi rUpAdInAmapi vizeSo na vaktavyaH syAt / nacetyamanava. dhAritena rUpeNArthasya saMvedanaM jJAnamiti vispaSTamasaMzayaM nirdiSTaM bhavati / vasAdadi

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12 tsvsaahH| rUpitena rUpeNa bhAvavyavasthAne suvyavasthitA bhAvA iti yatkicidetat // 2009 // // 2010 // . svAdetatparicchedyArthAbhAve kasyAsau paricchedo bhavedityAha-paricchedaH sa kasyetyAdi / - paricchedaH sa kasyeti naca paryanuyogabhAk / paricchedaH sa tasyAtmA sukhAdeH sAtatAdivat // 2011 // Atmaiva hi sa tasya prakAzAtmatayA pariccheda ityucyate / yathA sukhAdeH sAtateti, nahi sukhasyeti vyatirekanirdezamAtreNa tato'nyA sA tathA bhavet / tasmAyadyapi nIlasya paricchedaH pItasyeti vA vyatirekIva vyapadezastathApi svabhAva eva sa tathA nIlAdirUpeNa prakAzamAnatvA(ta)thocyate svasaMvedanarUpatvAjjJAnasya // 2011 // . atha ko'yaM khasaMvidartho yadbalAttathocyata ityAha-svarUpetyAdi / kharUpavedanAyAnyadvedakaM na vyapekSate / nacAviditamastIdamityartho'yaM khasaMvidaH // 2012 // vyApRtamityAdinA svarUpavedanAyAnyanna vyapekSata ityatra kumArilazvodhamAzate / . vyAvRtaM barthavittau ca nAtmAnaM jnyaanmRcchti| tataH prakAzakatve'pi bodhAyAnyatpratIkSate // 2013 // sa zAha-yadyapi jJAnaM prakAzAtmakaM, tathApyAtmaprakAzanAya paramapekSate / natu khayamAtmAnamRcchati-pratipadyate, tasyArthaprakAzana eva vyApRtatvAt / nokatra byApRtasya tadaparityAgenAnyatra tadaiva vyApAraNaM yuktam // 2013 / / atra pradIpena vyabhicaritAmAzaGkaya pakSAntaramAha-IzamityAdi / IdRzaM vA prakAzatvaM tasyArthAnubhavAtmakam / nacAtmAnubhavo'styasyetyAtmano na prakAzakam // 2014 // natu cAsatyAtmaprakAzAtmakatve bAhyaprakAzakatvamapyasya kathaM vyavasthApyata ityAha -satItyAdi / - sati prakAzakatve ca vyavasthA dRzyate yathA / rUpAdau cakSurAdInAM tathA'trApi bhaviSyati // 2015 // * yathA cakSurAdInAM rUpAdau viSaye prakAzakatvavyavasthAnamasatyapyAtmaprakAzakatve, vayAtrApi zAne bhaviSyati // 2015 //

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prikaasmetH| syAdetatkimityAtmAnamantarakaMsya bAsameva prkaashytiityaah-prkaashktvmityaadi| prakAzakatvaM bAyo'rthe zattyabhAvAtu nAtmani / / zaktizca sarvabhAvAnAM naivaM paryanuyujyate // 2016 // kimityAtmaprakAzane zaktirnAstItyAha-zaktizca sarvabhAvAnAmityAdi / yathAha -"agnirdahati nAkAzaM ko'tra paryanuyujyatAm" iti // 2016 // nanu cetyAdinA prtividhtte| nanu cArthasya saMvittiAnamevAbhidhIyate / tasyAM tadAtmabhUtAyAM ko vyApAro'paro bhavet // 2017 // yaduktaM vyAptaM hyarthavittAviti tadasaMgatam , nArthavittiranyA jJAnAt / tathAhi vittirupalabdhirarthapratItirvijJaptiriti jJAnamevaitaiH paryAyairamidhIyate / tasyAM cArthavittau tadAtmabhUtAyAM-jJAnAtmabhUtAyAM kIdRzo'paro jJAnasyArthasaMvedanAtmako byApAro bhavedAtmyavyatirikto yenAryavittau vyApRtamiti bhavet / na cAtmanyeva vyATatiryuktA // 2017 // syAdetajjJAnAtmatvamevArthavitteH kathaM siddhaM, yena paryAyatA jJAnArthasaMvittyorityAha -arthasyAnubhavo rUpamityAdi / arthasyAnubhayo rUpaM (taca jJAnAtmakaM ydi|| tadarthAnubhavAtmatvaM jJAne yuktaM nacAsti tat // 2018 // upetArthaparityAgaprasaGgAttasya tu khtH| jAte'pyanubhavAtmatve nArthavittiH prasiddhyati // 2019 // arthasyAnubhavo'vazyaM rUpaM svabhAvo'GgIkartavyaH / anyathA kathaM tatra jJAnaM vyApriyeta / navasati zazaviSANAdau kasyacivyApAraNaM yuktam / tatazca tadarthAnubhavAtmaka rUpaM svabhAvo yadi zAnAdavyatiriktaM bhavettadA jJAne'rthAnubhavAtmakatvaM yattaduktamIdRzaM vA prakAzatvaM tasyArthAnubhavAtmakamiti, tayuktaM syAt / kadAcibhirbadhyamAnosbhAnubhavAvyatirikaM jJAnamabhyupagacchedapi para ityAha-nacAsti taditi / tatzAnAvyatiriktatvamanubhavasa / upeto'rtha:-abhyupagato zAnassAtmasaMvedamavirahalakSaNa, tama parityAgaprasaGgaH / jJAnasyAryAnubhavAvyatirekAbhyupagame svasaMvicitra

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vatsA sahAt / sAdevanAryAnubhavAtmatvAkhAnasya zakatvamiSTam , ki tarhi 1, anubhavAtmatvAdeva kevalAdityAha-tasya tu svaramAdi / tasya-zAnakha / yayapyanubhavAtmakatvameva kevalaM jAtaM nArthAnubhavAtmala yA (ca) nIlasyeyaM saMvittirna pItakhesAvibhedenArthasaMvittirna sikhyet // 2018 // 2019 // kimiti na sidityAha-nahi tatretyAdi / nahi tatra parasyAsti pratyAsattinivandhanam / yathA sAkAravijJAnapakSe'rthaprativimbakam / / 2020 // paraspeti / anAkAramAnavAdinaH / yasyedaM darzanamAkAravAnbAyo'rthoM nirAkArA buddhiriti // 2020 // IdRzaM vA prakAzatvaM tasvArthAnubhavAtmakamityatrAha-prakRtyetyAdi / prakRtyA jaDarUpatvAnnAsyAtmAnubhavo yadi / jJAnasaMvedanAbhAvAtparArthAnubhavastadA(thA?) // 2021 // badi vijJAnaM jaDarUpatayA''mAnaM na saMvedayate tadA tassa svato'pratyakSatve'rthAnu. bhavo'pyapratyakSatayA na(i?)TaH syAt // 2021 // khAdetayadi nAma jJAnamapratyakSam, arthAnubhavo'pi kimityapratyakSo bhavet / nahi rUpasyApratyakSatve zabdasyApyapratyakSatA sthAdityAha-arthasyAnubhavo nAmetyAdi / arthatyAnubhavo nAma jnyaanmevaabhidhiiyte| . tasyAprasiddhirUpatve prasiddhistasya kA parA // 2022 / / na hi jJAnasyAnyadUpaM nirdhArayAmo'nyatrArthAnubhavAt / anirdhArayantaH svavAcamanyatvaM (khabhAvamanyaM taM?) nizcayaM vyavaharantaH svaparAnu(na )vipralabhemahi / tasya jJAnasyAprasiddharUpatve sati prasiddhistasyAnubhavasya kA parA bhavet , naiva kAcit // 2022 // mathApi syAjJAnAntareNa tasya siddhirbhaviSyatItyAha-jJAnAntareNetyAdi / zAnAntareNAnubhave so'rthaH khAnubhave sti| prasiddhaH sikhyasaMsiDekadA siddho bhavetpunaH 2013 tajjJAnajJAnajAtI cedasiddhaH khAtmasaMvidi / ... parasaMnidi siddhastu sa iletatsabhASitam // 2024 // .

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ptrikaasmetH| si-mAnasya, asiddheH / pra(a)siddhavyaktikaM vyaktamiti (na) yujyate / sathAhi-tAvadarthasya svAnubhavakAle'pi siddhistadamivyaktikhabhAvasvAnubhavala tadAnImasiddhatvAtkadA tasya siddhirbhaviSyatIti vaktavyam / tajjJAnajJAnajAtI-arthajJAnajJAnotpattikAle, siddhirbhaviSyatIti cet / etadatisubhASitam / yo hi nAma khAnubhavakAle na siddhaH sa kathamasvA(nyA?)nubhavakAle setsyatIti // 2023 // // 2024 // . siddhyatu nAma yadyanavasthA na bhavetsA tu durvAreti darzayannAha-tasyApyanubhava ityAdi / tsyaapynubhve('siddhe?)prthmsyaapysiddhtaa| tatrAnyasaMvidutpattAvanavasthA prasajyate // 2025 // tasyeti / dvitIyasyArthajJAnajJAnasya / prathamasyeti / arthAnubhavasya / (a)siddhateti / nAsya siddhirastItyasiddhastadbhAvo'siddhatA // 2025 // kiMca yadi jJAnAntareNAnubhavo'GgIkriyate tadA tatrApi jJAnAntare smRtirutpadyata eva jJAnajJAnaM mamotpannamiti, tasyApyapareNAnubhavo vaktavyaH, nAnanubhUte smRtiyuktA, tatazcemA jJAnamAlAH ko'nanyakarmA janayatIti vaktavyam / na tAvadarthastasya mUlakAnaviSayatvAt / nApIndriyAloko tayozcakSurjJAna evopayogAt / nApi nirnimittA, sadA sattvAdiprasaGgAt / saiva pUrvadhIruttarottarAM buddhiM janayatIti cedAha-gocarA. mtretyaadi| gocarAntarasaMcArastathA na syAtsa cekSyate / gocarAntarasaMcAre yadantyaM tatkhato'nyataH // 2026 // na siddhiyettasya cA)siddhau srvessaampysiddhtaa| atazcAndhyamazeSasya jagataH saMprasajyate // 2027 // antyasya tu khataHsiddhAvanyeSAmapi sA dhruvam / jJAnasvAdanyathA naiSAM jJAnatvaM syAGkaTAdivat // 2028 // evaM hi viSayAnsarasaMcAro na prApnoti, tathAhi-pUrvapUrvA buddhiruttarottarasya zAnasya viSayabhAvenAvasthitA pratyAsannA copAdAnakAraNatayA vAM vAzImantaraNikAM tyaktvA. kathaM va bahirAmarbha gRhIyAt / nacApyarthaH sannihito'pi tAM pratiroDhuM

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tttvskhH| samarthatasya bahiraGgatvAt / atha bahiraGgo'pi san prativadhIyAtavA na kadAcit kami(du)ddhimanubhavet / tathAhi-na kAcidavasthA'sti yasyAmartho na sanihita iti / smRtirapyucchinnA syAdanubhavAbhAvAt / kiMca-ye'tItAdivikalpA viSayasannidhAnamantareNa bhavanti teSAM saMcArakAraNAbhAvAdvikalpaparaMparAyAmAsaMsAramavasthA- 2. nAna kasyacidarthacintA syAt / bhavatu nAmArthAntarasaMcAro'nupapadyamAno'pi / tathA'pi yattadanyajjJAnaM tatkenAnubhUyeteti vaktavyam / atha syAt-saivottarA buddhirAntaramAhiNI pUrvA dhiyamartha cobhayamapi gRhAtIti, tadetadasamyak / tathAhiyadA zabdajJAnAdanantaraM rUpaprAhi jJAnaM bhavati tadA tasminrUpaprAhiNi jJAne zabdajJAnasya pratibhAsAttadA rUDhasyApi zabdasya pratibhAsaH prApnoti / yasyApi nirAkArajJAnaM tasyApi na zabdaprahaNamantareNa tadbrAhakassa grahaNaM yuktam, nahi daNDagrahaNamantareNa tadrAhakasya daNDino grahaNaM nyAyyamiti rUpamAhiNi cakSurjJAne zabdasyApi pratibhAsaH syAt / tathA cintAjJAnepyakArAdiviSayiNi yathoktanIyA'milApadvayamekasminnu(ka)krameNa syAt / tathAhi yadekAracintAsamanantaramakAraM cintayaMti tadA tadakAracintAjJAnamikAraprAhakamapi cintayatIti khajJAnasamArUDhasyekArAmilApasyAkArAmilApini jJAne pratibhAsaH prApnoti / kiMca-sarvameva vastu vAradvayaM pratibhAseta, vajJAnakAle'vabhAsanAt / na caivaM pratibhAso'stItyayuktamuttarayA bukhA dvayorgrahaNam / athApi syAdekamanyaM jJAnamananubhUtamasmRtaM cAstAM ko doSaH syAdityAha-gocarAntarasaMcAra iti / svasaMvitteranabhyupagamAna svataH siddhatA,(nA)pi parataH, anava. sthAdoSAt , tasyAntasyAsiddhau satyAM pUrvakasyApyasiddhiH, apratyakSopalambhakatvAt , tatazcArthasyApyasiddhiriti na. kadAcitkiMcidupalabhyeta / tatazcAndhyamAyAtamazeSasya jagataH / athAntasya yathoktadoSabhayAtvasaMvittyA svata eva siddhirabhyupagamyate tadA tadvadeva sarvasya jJAnatvAvizeSAtsvasaMvidastu / prayogaH-yajjJAnaM tadAtmabodhaM pratyanapekSitAnyavyApAraM jJAnatvAt , antyajJAnavat , jJAnaM ca vivAdAspadIbhUtaM jJAnamiti svabhAvahetuH / anyathA hi yatsvato na siddhastasya ghaTAdivajaDarUpatayA jJAnatvameva hIyeteti bAdhakaM pramANam / / 2026 // 2027 // 2028 // sati prakAzakatve vyavasthA dRzyate yathetyAha-vijJAnaM janayadityAdi / vijJAnaM janayadrUpe cakSustasya prakAzakam / natu tasyAvabodhavAttajjJAnenAsya kopamA // 2029 /

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pvikaasmevH| rUpaviSayaM vijJAnaM janayacakSu rUpasya prakAzakamucyate / vijJAnaM tu na kiMcidrape karoti virUpasyaiva jJAnakatvAt / nacAkurvatkiMcitprakAzakaM yujyate'tiprasaGgAt / tasmAt / upamA-sAdRzyam / / 2029 // yatsaMvedanamityAdinA nIlAdyAkArataddhiyorabhedasAdhanAya nirAkAramAnavAdinaM prati pramANayati / yatsaMvedanameva sthAvasya saMvedanaM dhruvam / tasmAdavyatiriktaM tattato vA na vibhidyate // 2030 // yathA nIladhiyaH khAtmA dvitIyo vA yathoDapaH / nIladhIvedanaM cedaM nIlAkArasya vedanAt // 2031 // yasya saMvedanaM yatsaMvedanam , tadeva yasya saMvedanaM niyamena, nAnyat , tasmAt-prathamayacchandavAcyAt / aminnaM kRtamekAntena / tat-dvitIyaM yacchabdavAcyam / yadvA viparyayeNAbhedaH sAdhyaH / etaduktaM bhavati / (yat) yasmAdapRthaksaMvedanameva tattasmAdabhinaM, yathA nIladhIH svasvabhAvAt / yathA vA taimirikajJAnapratibhAbhAsI dvitIya uDupaH-candramAH / nIladhIvedanaM cedamiti pkssdhrmopsNhaarH| dharmyatra nIlAkArataddhiyau / tayorabhinnatvaM sAdhyadharmaH / yathoktaH sahopalambhaniyamo hetuH / IdRza evAcAryAMye sahopalambhaniyamAdityAdau prayoge hetvartho'mipretaH / tatra bhadantazubhaguptastvAha-viruddho'yaM heturyasmAt-"sahazabdazca loke'nyo(syA ?) vAne(nye ?)na vinA kvacit / viruddho'yaM tato heturyadyasti sahavedanam // " iti / tadetasamyak / yasya vipakSa eva bhAvaH sa viruddho hetuH| nacAsya vipakSa eva, sapakSe'pi bhAvAt / tathAhi-candradvayasya sahopalambhAbhimAno'stri loke, naca tayo do'sti paramArthataH / athaca saha zazidvayopalambhAtsaheti vaktAro bhavanti / evamihApi jJAnAdavyatiriktamapi bahiriva bhAsamAnamAkAraM dvitIyaM kRtvA kalpitabhedanibandhanaH sahazabdaH prayuktaH / nahi sarvaH zAbdo vyavahAro yathAvastunivezI, yena sahazabdaprayogamAtreNa vastupratibaddhasya liGgasyAnyatvaM syAt, yato vi. raddho heturbhavet / punaH sa evAha-yadi sahazabda ekArthastadA heturasiddhaH-tathAhi naTacandramallaprekSAsu naTekenaivopalambho nIlAdeH / nApi nIlatadupalambhayorekenevo. palambhaH / tathAhinIlopalambhe'pi tadupalammAnAmanyasantAnagatAnAmanupalambhAt /

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badA va sattvaM prANabhRtAM sarve vipakSaNAH sarvajJenAvasIyante tadA kathamekenaivopalambhaH siddhaH syAt / kiM cAnyopalambhaniSedhe satyekopalambhaniyamaH siddhyati / nadhAnyopalambhapratiSedhasambhavaH, khabhAvaviprakRSTasya vidhipratiSedhAyogAt / aba sahazabda ekakAlavivakSayA vadA buddhavijJeyacikena cittacaittaizca sarvathA'naikAntikatAhetoH / yathA kila buddhasya bhagavato yadvijJeyaM santAnAntaracittaM tasya bujhAnakha ca sahopalambhaniyame'(pya)styeva ca nAnAtvam , tathA cittacaittAnAM satyapi sahopalambhe naikatvamityato'naikAntiko heturiti / tadetatsarvamasamyak / na sakenaivopalambha ekopalambha ityayamartho'bhipretaH / kiM tarhi ? / jJAnajJeyayoH parasparameka evopalambho na pRthagiti / ya eva hi jJAnopalambhaH sa eva zeyasya ya eva zeyasya sa eva jJAnasyeti yAvat / naca naTacandramallaprekSAsu kazcijjJAnopalambho'sti yo na zeyopalambhakaH zeyopalambho vA na jJAnopalambhaka iti kuto'siddhatA / nApi saMdigdhAsiddhatA / tathAhi-yadevAtmasaMvedanaM jJAnasya tadevArthasyeti pareNApi bAhyA vAdinAGgIkRtam / etenaikasyaivopalambha ekopalambha ityevaM vikalpya yo'siddhatAdoSa uktaH sa tatpakSAnaGgIkRterevApAsto draSTavyaH / naca buddhasya bhagavatazcittena parasantAnavartinazcittakSaNA avasIyate / tasya bhagavataH sarvAvaraNavigamena grAhyagrAhakakalaGkarahitatvAt / yathoktam-"prAyaM na tasya grahaNaM na tena jJAnAntaraprAhyatayApi zUnya" i(mi?)ti / akSuNNavidhAnaM tvAdhipatyamAtreNa / yathoktam-pUrvapraNidhAnAhitasavatAnAbhogavAhi parakAryamiti sarvArthakAritvAtsarvajJa iSyata iti vakSyati / tasmAnAsiddhatA hetoriti / nanu cAcAryadharmakIrtinA "viSayasya jJAnahetutayopanidhiH prAgupalambhaH pazcAtsaMvedanasyeti ce"dityevaM pUrvapakSamAdarzayatA-ekakAlArthaH sahazabdo'tra darzito natvabhedArthaH, ekakAle hi vivakSite kAlabhedopadarzanaM parasya yukta natvabhede satIti cenna / kAlabhedasya vastubhedena vyAptatvAtkAla(bhedopa)darzanamupalambhe nAnAtvapratipAdanArthameva sutarAM yuktam , vyApyasya vyApakAvyabhicArAt / nApi buddhavijJeyacittenAnaikAntiko hetuH, nahi tatraikopalambha(niyamos)sti, pRthak pRtha sabaireva tasa cittasya saMvedanAt / ataeva cittaviparyayavicArasteSAmapi pratyekamAtmana eva saMvedanAt / athavA bhavatu bhagavacittena paracittasya saMvedanaM tathApi nAnakAntikatA / niyamena vyAvarcitatvAt / yayohi parasparamupalambhanAnAtvamapi sambhavati tajiyamena vyAvasivaM natu punarupalamAnAM santAnakAle bhedena khalakSaNA

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pakhikAsametaH / .569 (nAM) nAnAtvam / tenAyamartho bhavati - yadupalambha eva yasyopalambho nAnyo'pIti / naca bhagavajjJAnopalambha evAnyasantAnagatacittopalambho nApyanyasantAnagatacittopalambha eva bhagavajjJAnopalambha:, api tvanyo'pi, pRthaktvasya svasyApi cittasya saMvedanAt / ataeva na rUpAlokairvyabhicAraH / kevalasyApyAlokadarzanAt / rUpasyApyAlokarahitasya kaizcitprANivizeSairupalambhAttasmAdvipakSe bhAvAsambhavAnnAnaikAntiko hetuH // / 2030 / / 2031 // ttasya, syAdetat - yadyapi vipakSe sattvaM na nizcitaM saMdigdhaM tu, tatazcAnaikAnto hetuH saMdigdhavipakSavyAvRttikatvAt / tathAhi - viSayaviSayibhAvena niyatatvAdanyathApi saho - palambhaniyamaH sambhavatyeva, yato jJAnasya grAhaka eva svabhAvo viSayagrahaNadharmakatvAviSayasyApi tadbrAhya eva svabhAvaH, tyozcaikasAmadhyadhInatvAnnityaM saha bhAvitA / naca sahotpAdAvizeSe'pi cakSurAdInAM viSayatvaprasaGgastathAvidhasvabhAvAbhAvAt / tathAhi --sAmagryA nIlAdiviSayAdhyavasAyarUpameva jJAnaM janyate na cakSurAdyadhyavasAyarUpam / nIlAdirapi tu tadadhyavasIyamAnarUpo janito na cakSurAdiriti / Aha ca--"nAnyo'sti grAhako jJAnAccAkSuSairviSayairvinA / atazca sahasaMvittirnAbhedAnIlataddhiyoH // " "pUrvikaiva tu sAmagrI prajJAnaM viSayakSaNam / sA (A ?) lokarUpavatkuryAdyena syAtsahavedanam // " iti / atrAha-na jJAnAtmetyAdi / na jJAnAtmA parAtmeti nIladhIvedane katham / nIlAkArasya saMvittistayonoM cedabhinnatA / 2032 // 1 nahi vyatiriktasya pratibandhamantareNa sahopalambhaniyamo yukto'tiprasaGgAt / nacAtra vyatiriktasya saMvedane kazcitpratibandho'sti / tathAhi - pratibandhobhavanbhavettAdAtmyaM tadutpattirvA / na tAvattAdAtmyamatra pareNeSTam, tasyaiva sAdhyatvAt / nApi tadutpatteH sahavedanam, saha bhUtayoH kAryakAraNabhAvAbhAvAt / cakSurAdInAmapyupalabdhiprasaGgAcca / nApi pUrvasAmagrIvazAdyaugapadyamAtreNa viSayaviSayibhAvaH, cittacaityAnAM cakSurAdInAM ca parasparaM viSayaviSayitvaprasaGgAt / nApi sAmagryA pratiniyataviSayaviSayirUpeNa janitatvAnnAtiprasaGga iti yuktaM vaktum, viSayaviSayitvasyaiva vicArya - mANatvenAsiddhatvAt / siddhe hi pratibandhe viSayaviSayibhAvo yukto yAvatA sa eva viSayaviSayibhAvavyavasthAyAM pratibandho vicAryate / naca tAdAtmyatadutpattivyatire 72

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keNAparaH pratibandho'khi, yato viSayaviSayibhAvaH sikhkhet / nApi tAdAtmyavadusacibhyAM viSayaviSayibhAvo yukta iti vicAritamato na vyatiriktasya kathaMcitsahopalambho'stIti kutaH saMdigdhavipakSavyAvRttikatA hetoH // 2032 // dvitIyamapi sAkAratAsiddhaye sAdhanamAha-saMvedanamidamityAdi / saMvedanamidaM sarva na cArthAntaragocaram / saMvedanaM ca (nIlasya) khAtmasaMvedanaM yathA // 2033 // yadyasaMvedanaM tattajjJAnAnAntaraviSayaM yathA''tmasaMvedanaM, saMvedanaM cedaM nIlAcAkArasyeti viruddhavyAptopalabdhiH / arthAntaragocaratvaviruddhenAnantaragocaratvena saMvedanasya vyAptatvAt // 2033 // tAmeva vyAptiM sAdhayAha-mukhyato'rthamityAdi / mukhyato'tha na gRhNAti khkhbhaavvyvsthiteH| arthAkAroparAgeNa viyogAca na bhaktitaH // 2034 // zuddhasphaTikasaMkAzamAkArairanakitam / yairiSTaM vedanaM kaizcididaM tAnprati sAdhanam // 2035 // nirvyApAratvAtsarvadharmANAM na paramArthataH kasyacitkenacihaNaM, kevalaM prakAzarUpatayA tathA prathamAnaM vijJAnamAtmano grAhakamucyate / nacaiva mukhyato'rthasya prAhaka jJAnaM yuktam , sarvabhAvAnAM svakhabhAvavyavasthiteH, na hi tadAtmA yaH so'parasyApi / sthAdetat-nahi mukhyato yAdRzaM jJAnasyAtmasaMvedanaM tAhagevArthasyeSTam , kiM tarhi 1, khAbhAsajJAnajanakatvamevArthasya saMvedyatvam, tatazca yadi mukhyaM saMvedanaM hetutvenopAdIyate tadA hetorasiddhatA, athApi yathAkathaMcitsaMvedanazabdavAcyatAsAmyAt / tathA'pi na tathAvidhAdiSTasiddhiH, nahi gozabdasAmyAdvayAdInAM viSANitvasiddhiH / atha jJAnArUDhaM nIlAdyAkAraM dharmiNamAzritya sAkAraNAnapakSe dvividho'pi heturamipretastadA siddhasAdhyatA / yathoktam-sAkAramAnapakSe ca tamirbhAsaya vedyatA / tasyAbhede ca saMsAdhye siddhasAdhanatA bhavet // ityetatsarva bhadantazubhaguptasya codhamAzayAha-arthAkAroparAgeNetyAdi / arthAkAro'rthasadRzazvAsAvuparAgo nirmAsatyAkAroparAgaH / idamiti / dvividhamapi sAdhanaM nirAkAravAdinaM pratiyatastena na siddhasAdhyatA, nApyupacAreNAnyasa saMvedanamasti, upacAranivandhanAbhAvAt // 2034 // 2035 //

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571 pvikaasmetH| evaM vAvadanirbhAsaM jJAnaM na bAhyamartha vijAnAtIti pratipAditam / nApi sanirbhAsamiti dvitIyaM pakSamAzritya pratipAdayannAha-astu tItyAdi / astu tarhi sasArUpyaM vijJAnaM bAyavedakam / tasyApi sarvathA'yogAna yuktA ghedakasthitiH // 2036 // nahi bhAvika AkAro yukto yatastadazAdarthavyavasthAnaM syAt / nacAlIkena sAkA. reNArthaH saMvidito bhavet , bhrAnte'pi jJAne tathAvidhasya bhAvAt // 2036 / / kathamalIkatvaM sAkArANAmiti cedAha-jJAnAdityAdi / jJAnAvyatiriktavAnAkArabahutA bhavet / tatazca tahalenAsti naarthsNvednsthitiH|| 2037 // AkArAvyatiriktatvAt jJAne vA'nekatA bhavet / anyathA kathamekatvamanayoH parikalpyate // 2038 // citrAstaraNadarzane ekasmAjjJAnAvyatiriktatvAjJAnasvarUpavadAkArANAM bahutA na prApnoti / evamAkArAvyatiriktatvAjJAnasyApyanekatA prApnoti / ye tu manyante samAnajAtIyAnyapi jJAnAnyAkArasayAnyeva bahUni citrAstaraNAdiSu yugapatsamudbhavanyeva vijAtIyarUpazabdAdijJAnavaditi / tatazca prasaGge siddhasAdhyateti / teSAM citrAstaraNe yathA nIlAdayo bahava AkArAH saMvedyante / evamekAkAre'pi sitAdAvarvAgmadhyaparabhAgarUpA bahava AkArA iti tadAtmakaM tatrApi jJAnamanekAtmakaM prApnoti / iSyata eveti cet / kimidAnImekaM jJAnaM bhavatIti vaktavyam / yadanavayavANuviSaya. miti cet / tadetadanubhavaviruddham / nahi kacidanavayavamaNurUpaM bhAsamAnamAlakSyate jhAne / navA'pyamUrttAnAM paurvAparyAvasthAnaM dezakRtaM yuktam / yena tasya satyatAprasiddhaye'nekajJAnakalpanA sAdhvI syAt / dezavitAnapratibhAsasyAlIkatve kathamAkArANAM satyatA syAnnahi dezavitAnAvasthitanIlAdipratibhAsavyatirekeNAnyo nIlAdijJAnAkAra: saMvedyate / ato'nekajJAnakalpanAvaiyarthyameva // 2037 / / 2038 // dUSaNAntaramAha-sarvAtmanetyAdi / sarvAtmanA ca sArUpye jJAne'jJAnAditA bhavet / sAmye kenacidaMzena sarva syAtsarvavedakam // 2039 // ajJAnatA-jaDarUpatvam / Adizabdena nasarAgatA nasadveSavelAdi gRpaar039||

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572 tttvsnhH| anyani samityetattRtIyaM pakSAntaramAzrityAha-anyAkAramapItyAdi / anyAkAramapi jJAnaM kathamanyasya vedakam / / sarvaH syAtsarvasaMvedyo na hetuzca niyAmakaH // 2040 // athApi syAt-yajjJAnaM yena janitaM tattasyaiva saMvedakaM bhavet, tena na sarvaH sarvasaMvedyo bhaviSyatItyAha-na hetuzca niyAmaka iti / cakSurAdInAmapi saMvedyatvaprasaGgAditi bhAvaH // 2040 // yathAhItyAdinA bhadantazubhaguptasya parihAramAzakRte / __ yathAhi bhavatAM jJAnaM nirAkAraM ca tttvtH| vetti cAbhUtamAkAraM bhUtaM sarvaM tathaiva cet // 2041 // sa hyAha-yathaiva bhavatAM vijJAnavAdinAM vijJAnaM paramArthato nirAkAram 'adhAtukanakAkAzazuddhivaguddhiriSyata' iti vacanAt, atha ca tamAkAraM vetti, tathA bAhyamapIti // 2041 // atrAha-asAdhAraNamityAdi / asAdhAraNamevedaM varUpaM cittcaittyoH| saMvedanaM tato'nyeSAM na mukhyaM tatkathazcana // 2042 // ekasAmagyadhInasvaM kAryakAraNatAdi ca / samAzritya bhavennAma bhAktaM bhUtasya vedanam // 2043 // nIrUpyasya tu bhAvasya naiksaamgydhiintaa| nacAnyattena naivAsti gauNamapyasya vedanam // 2044 // nahyabhUtasya mukhyasaMvedanamasti / tathAhi-yadeva prakAzAtmakamasAdhAraNamahaGkArAspadaM sAtAdirUpeNa prathate rUpamAtmA cittacaittAnAM tadeva teSAM saMvedanaM mukhyam / tato jJAnAtmano'nyeSAmabhUtAkArANAM na tanmukhyaM saMvedanaM yuktam / teSAmabhUtatvAdeva / nApi gauNamupacAranimittAbhAvAt / tathAhi-ekasAmadhyadhInatvaM, kAryakAraNabhAvaH, Adizabdena sArUpyam , etadupacAranibandhanaM bhavet / na cAbhUtasyaitatsarvamasti / na cAnyadastyupacAranimittam / kevalamavidyAvazAdaviSayamevAbhUtAkAropadarzakaM jJAnaM prAntaM jAyate // 2042 // 2043 // 2044 // ___ sa eva tarhi vibhramo'satyAkArasaMvedane upacAranimittaM bhaviSyatIti cet, atraah-athvetyaadi|

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pkhikaasmetH| 573 athavAgbhUtamAkAraM vettIti vyapadizyate / vibhramAna hi tattvena vetti nirviSayaM hi tat // 2045 // svayA'pi yadi vijJAnamevaMbhUtasya vedakam / vibhramAducyate vyAsaM vyaktaM nirviSayaM tava // 2046 // taditi / abhUtAkArAviSayatvenoktaM jJAnaM / tathAhi-paramArthato nAbhUtAkAro'sti vedyaH, tasya hi vidhinA vedyatvopagame bhUtatvaprasaGgAt // 2045 // 2046 // punaH sa evAha-"sAkAraM tanirAkAraM tulyakAlamatulyajam / iti bauddhe'pi vijJAne kiM na cintA pravarttate // " iti / yathA sAkArAdivijJAnena nArthasya prahaNaM yuktamiti cintA kriyate tathA bhagavato'pi jJAnenArthasya grahaNaM prati kiM na kriyata ityatrAha-sAkAramityAdi / sAkAraM tannirAkAraM yuktaM nAnyasya vedakam / iti bauddhe'pi vijJAne na tu cintA pravarttate // 2047 // nahi bhagavato jJAnaM tasya grAhakamiSyate yenAtrApi cintA kriyeta / yAvatA tasya sarvAvaraNavigamAna prAhyaprAhakavikalpo'stItISTam // 2047 // nanu ca yadyapi bAhyo'rtho nAsti grAhyastathApi cittAntaramatyeva santAnAntaravarti, tadbhagavajjJAnasya kimiti grAhyaM na bhavet , atrAha-anyarAgAdIti / anyarAgAdisaMvittau ttsaaruupysmudbhvaat| prAmotyAvRtisadbhAva aupalambhikadarzane // 2048 // anyasantAnavarti rAgAdisaMvedanaM hi yadi, paraM sArUpyAdeva yuktam , nAnyathA, atiprasaGgAt / tatazca yadi sarvAtmanA sArUpyaM tadA bhagavato'pi jJAnaM raktaM syAt / evaM sati vezAvaraNamAhINaM syAdityAvRtisadbhAvaH prApnoti / upalambhena carantItyaupalambhikAsteSAM darzane-mate / yadvA-aupalambhike bhagavato darzane jJAne'bhyupagamyamAne satItyayamarthaH / athaikadezena sArUpyaM tathApi byAkArasyApahINatvAjjJeyAvaraNasadAvaH prApnoti, prAhyAkArakalaGkitatvAt , tathA kasya dvairUpyaM bhAvikamayuktamiti tavazyaM bhrAntaM vyavasthApanIyam / tatazca bhrAntibIjasyAdoSasyAlpasyAprahANAvaprahINAvaraNa eva bhagavAnsyAt // 2048 // yadi na kiMcijAnAti kathaM tarhi sarvajJaH syAdityAha-kalpapAdapavadityAdi /

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ttvshH| kalpapAdapavatsarvasaGkalpapavanairmuniH / akampo'pi karotyeva lokAnAmarthasampadam // 2049 // tenAdarzanamAyAhuH sarve sarvavidaM jinam / anAbhogena niHzeSasarvavitkAryasambhavAt // 2050 // __ adarzana miti / nAsya darzanamupalambho'stItyadarzanaH / pUrvapraNidhAnabalAdanAmogena kalpatama(ru ?)vadyathAbhavyamazeSajagadarthasaMpAdanAtsarvajJamAhurnopalambhabalAt / khabhAvAntarasya sarvathA'pyupalambhAyogAt // 2049 // 2050 // evaM bAhyArthaniSedhakaM pramANamabhidhAya tatsAdhakaM parapraNItamupAkartumAha-ghiya ityaadi| dhiyo'sitAdirUpatve sA tasyAnubhavaH katham / dhiyaH sitAdirUpale pAyo'rthaH kiMpramANakaH // 2051 // tathAhi-pratyakSato bAhyArthasiddhiH syAdanumAnato vA, anyasya pramANasya sato'traivAntarbhAvAt / tatra na tAvatpratyakSataH, tathAhi-pratyakSAmimatena jJAnena nirAkAreNa vArthasya prahaNaM syAtsAkAreNa vA / na tAvanirAkAreNa, pratyAsacinibandhanAbhAvAt / dhiyo'sitAdirUpatve sati sA dhIstasyArthasyAnubhavaH kathaM bhavet , naiva bhavediti prAguktam / atha sAkAreNa tathA, nIlAdyAkArasyaivaikasya jJAnagatasyopalambhAdAyo'rthaH parokSa eva bhavena pratyakSaH / nahi dve nIle kadAcitsaMvedyete, ekaM jJAnapratibimbakamaparaM tadarpakamityevaM tAvanna pratyakSataH siddhiH // 2051 // anumAnatastarhi siddhirastviti cet / atra bhadantazubhaguptaH pramANayati / yo jJAnAkAraH sa saMvAditve sati, tathAvidhAparapadArthajanitastadyathA prAhaka AkAro jJAnAkArazcAyamaviplutendriyasya nIlAdipratibhAsavizeSaH saMvAdIti svabhAvahetuH / tadidamAzaGkate-nIlAdItyAdi / nIlAdipratibhAsasya saMvAditvena saadhyte| jJAnAkAratayA tulyajAtIyAjanma bodhavat // 2052 // saMvAditveneti / itthaMbhUtalakSaNe tRtIyA / saMvAditvenopalakSitA yA jJAnAkAratA tayA hetubhUtayA jJAnAkArasya tulpajAtIyAjanma sAdhyate / bodhavat-mAhakAkAravadityarthaH / / 2052 / /

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pkhikaasmetH| bAhyArtheyAdinA dUSaNamAha / vAvArthaprApaNaM yadvA tatsAmayaM yadISyate / saMvAdikhamasiddhaM tadahirapalApinaH // 2053 // arthakriyAvasAye cetpratyaye hetutessyte| saMvAdivaM tathA'pyetannirAlambe'pi zakyate // 2054 // satra yadi bAlArthaprApaNaM tatpramANazaktirvA saMvAditvaM hetuvizeSaNamabhipretaM tadA bahirapalApino vijJaptimAtratAvAdinastadasiddhamityanyatarAsiddho hetuH / athAmimatArthakriyAvamAsipratyayahetutvaM saMvAditvamiSTaM tadA viparyaye bAdhakapramANAnupadarzanAsaMdigdhavipakSavyAvRttikatetyanaikAntiko hetuH / nirAlambe'pi jJAne tathAvidhasaMvAditvAvirodhAt // 2053 // 2054 // avirodhameva samarthayitumAha-yathA bAhyajalAdInAmiti / yathA vAjalAdInAM sAmarthya niyamo mataH / jJAneSvapi tathaivaite saMvido'vyatirekatA(naH) // 2055 // anumApratibhAsena spaSTa sAdhAraNo'pyayam / spaSTaM hutAzanAdInAM rUpaM tena samaM nahi // 2056 // kiM cAnumAnajJAnapratibhAsasya satyapi nirAlambatve saMvAditvamastIti nizcitavipakSasadbhAvAtprameyatvAdivatspaSTA sAdhAraNAnaikAntikatA hetoH / syAdetat-asiddhA nirAlambanatA'numAnavikalpasyetyAha-spaSTa hutAzanAdInAmityAdi / prayogaHyadyadAkArazUnyaM na tattadviSayam , yathA rUpajJAnaM na zabdaviSayem , bAhyAkArazUnyaM cAnumAnamAnamiti vyApakaviruddhopalabdhiH / nacAsiddho hetuH / tathAhi-spaSTaM hutA. zanAdInAM yattadrUpaM na tattena-anumAnajJAnAkAreNa samam-tulyam, tasyAspaSTatvAt / anyathA hi yathA pratiSThitena tArNapArNAdibhedato rUpeNa pratyakSe jJAne pratyavabhAsate, tathaivAnumAnajJAne'pi bhAseta, yAvatA pratiSThitaM rUpamutsRjya gamakAnugasAmAnyarUpegaiva bhAsate parokSo bAhyAviranumAne / na caikasyAkAradvayaM sAmAnyavizeSAtmakaM parasparaviruddhaM yuktamiti prAkpratipAditam / nApi viruddho hetuH, sapakSe bhAvAt / nApyanaikAntiko'tiprasaGgAt // 2055 // 2056 // . prameyatvAdihetubhya ityAdinodyotakarasya pramANAnyAzate /

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vsvsngkhaa| prameyatvAdihetubhyaH santAnAntaracittavit / AntarAnubhavAdinnaM dezavicchedabhAsi cet // 2057 // sahyAha-yadetadezavicchedapratibhAsi nIlAdikaM tadAntarAnubhavAdvinaM prameyatvAt , anityatvAt , kAryatvAt , pratyayatvAt , hetumattvAt , yathA santAnAntaracittamiti" // 2057 // atrApi vyabhicAritvaM na rUpeNAsya cetsH| tathApI(hi?)tavicandrAyairavasthanayanekSitaiH // 2058 // anApIti / sarveSveva hetuSu / vyabhicAritvam-anaikAntikatvam / AntarAnubhave'pi prameyatvAdInAM sadbhAvAt , yathA-taimirikAdijJAne pratibhAsimiticandrAyairanaikAntikatA / prameyatvaM tu dvicandrAdInAM dvicandrAdIti vikalpakajJAnaviSayatayA draSTavyam / naca yasminvijJAne te bhAsante tadapekSayA teSAmarthAdhi(ga)mo(Da)kSAbhAvAt / yadAha-kezAdinA yo'na(nAyanA?).dhi(ga)mo(s)kSata iti // 2058 // anyathetyAdinA kumArilasya matena vybhicaarvissysyaasiddhimaashngkte| anyathA bAhya evArthaH saMvedyazcedihocyate / AkAro bhAsamAno'sau na tadarthAtmako nanu // 2059 // sa caivambhAsamAnatvAdvijJAnena pravedyate / bAyasya tu nijaM rUpaM naivaM tatrAvabhAsate // 2060 // abhAsamAno vedyazca kathaM naamoppdyte| taM ca vettyanyathA ceti parasparavirodhi ca // 2061 // ataeva khavedyatvaM duHsAdhyaM naiva cetasAm / AtmabhUtAvabhAsasya tathA saMvittidarzanAt // 2062 // tasmAdbuddhiriyaM prAntA kalpayantyarthameva na / kalpayatyanyathAsantaM tenAtmAnamavazyati (vekSate 1)2063 // - - sahyAha-yaha pItadvicandrAdijJAne vyabhicAraviSayatvenopanyasto bApa eva zaGkAdirarthaH pItAdirUpeNAlambyate / tato vyabhicAro na siddha iti / atrAha-AkAra ityAdi / ayamatra saGkepArthaH-ya evAkAro yasmin jJAne pratyavabhAsate sa eva tena saMvedyata iti yuktam , anyathA hi sarva jJAnaM sarvaviSayaM syAt / pratibhAsamAnatvena

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plikaasmetH| saMvedyatvaM vyAptam / naca pItAkAre jhAne zuklAkAraH pratibhAsate, dRzyAmimatasyAnupalabdheriti vyApakasya pratibhAsamAnatvasya nivRttI vyApyasya sNveb(tvsyaanivRciriti| prayoga:-yo yasminAkAro na pratibhAsate na sa saMvedyaH, yathA zabdajhAne na rUpam, na pratibhAsate ca pItAkAre jhAte zuklazaGkharUpamiti vyaapkaanuplbdhiH| taM ca vettItyanena svavacanavirodhamAha / ata eveti prasaGgena khasaMvittiM sAdhayati / tena yajaiminIyairiSTam-apratyakSA no buddhinirAkArA ceti tadupAstaM bhavati / tasmAdisAdinopasaMhAraH / kalpayantI satI, arthamevAnyathA santaM kalpayatItyevaM neti saM. bandhaH / anena ca kumAriloktaM pratiSedhati // 2059 // 2060 // 2061 // // 2062 // 2063 // athetyAdinA kumArilasyaiva pramANamAlAmAha / atha yavAhaka rUpe tadrAvAttasya bhinntaa| tatsaMvittAvasaMvitte rasAdigrAhakaM yathA // 2064 // grAyaM tadrAhakAcaivaM tatparAmazatA ytH| na parAmRzyate'vazyaM rasAdigrAhakAdivat // 2065 // dvayaM paraspareNaiva bhinnaM sAdhyaM rsaadivt|| aikyarUpeNa vAgjJAnAtsantAnAntarabuddhivat // 2066 // jJAnaM khAMzaM na gRhNAti jJAnotpatteH svazaktivat / prAyatvapratiSedhazca dvayahInA hi vAsanA // 2067 // caitrajJAnaM tadudbhUtajJAnAMzamAyabodhakam / jJAnavAnna bhavedyadvattasya dehAntarodbhavam // 2068 // yadetadrUpe prAhakaM jJAnaM tattasmAttadvAhyAdrUpAdbhinaM tasya rUpasya saMvittau satyAM tasyAsaMvitta, yathA rasAdigrAhakam / yadvA pAyaM rUpAdi svagrAhakAdinaM tadvAhakaM parApazatA yato yasmAnna parAmRzyate, yathA rasAdigrAhakAt / athavA-dvayam-rUpAvi sadrAhakaM ca parasparaviminnam , ekataraparAmarza satya(parassA)parAmarzanAt , rasarUpAvivat / ekatvenAparijJAnAdvA, santAnAntaracittavat / athavA-na khAMzamAha mAnaM mAnAdutpannatvAt / vAsanAkhye(khyA ?) ca jnyaanshktiH| evaM mAnala mAsatvaprativeSo'pi karvavyalayamA-mAnAMzo na mAnaprAjho mAnApanatvAt / kAma

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558 taravasaGgrahaH / smimanantare.prayogadvaye'pi sAdhyadharmAnvito dRSTAntaH siddha itsAha-dvayahInA hi vAsaneti / dvayena prApaprAhakatvena / athavA'paraH prayogaH-nacaitajjJAnaM caitrAno tajJAnAMzasya bodhakaM jJAnatvAt / yadvattasyaM caitrajJAnodbhUtajJAnAMzasya maitrAvidehAntarodbhavaM jJAnam // 2064 // 2065 // 2066 // 2067 / / 2068 // .. apRthagvedanAdityAdinA dUSaNamAha / ....apRthagvedanAtpUrva tadanna prtipaaditaat| aikarUpyAparijJAnaparyanteSu na siddhatA // 2069 // apRthagvedanAditi / nIlataddhiyoH sahopalambhaniyamAt / apratyakSopalambhasya nArthadRSTiH prasiddhyatItyataH svasaMvitprasAdhanena pratipAditAt , abhedasya nIlataddhiyoH prasAdhitatvAt , aikarUpyAparijJAnaparyantA hetavo na siddhAH // 2069 // sabahirityAdinA paraH siddhimudbhAvayati / sabahirdezasambaddha ityanena nnuucyte| . mAyAkArasya saMvittiAhakAnubhavAhate // 2070 // AkAravAnbAhyo'rthaH sa bahirdezasambaddhaH pratyakSamupalabhyata ityanena pranthena bhASyakRtA zabareNa grAhyasaMvittiAhakAnubhavAdvinApIti pratipAditam / tatazca saMvittAvasaMbitteriyetatsiddham // 2070 // dvitIyAdayo'pi hetavaH kathaM siddhA ityata Aha-na smarAmItyAdi / na marAmi mayA ko'pi gRhIto'rthastadeti ca / smaranti grAhakotpAdaM grAhyarUpavivarjitam / / 2071 // tasmAdabhinnatAyAM ca pAye'pi maraNaM bhavet / grAhakasmRtisadAve tatra vevaiSa gRyate // 2072 // anvayavyatirekAbhyAM siddhaivaM bhinnatA tyoH| evaM ca hetavo'pyete prasiddhAH sAdhyadharmiNi // 2073 // .. . prAmAsmaraNe'pi prAhakasmRtirdRSTA, yadi ca tasmAdrAhakAdekAntena grAhayAminnatA smAttadA prAo'pi smaraNaM bhavet, prAhakavat, naca bhavati, tasmAniyogakSematvAdvinau praahmpaaiko| syAdetadavatyeva prAjhe'pi smaraNamityAha-grAhakasmRtisadbhAva ityaadi| tameti / grAhakasmRtisakrArakAle / eSa eva-mAhaka-eka.gRhyate, na prAmamityevakAro

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pvikaasmetH| micakramaH / anvayavyatirekAbhyAmiti / prAyasAhakasmaraNayorbhAvAbhAvAbhyAm / tathAhi-prAhakasmaraNabhAve'pi prApasmRterabhAvaH // 2071 // 2072 // 2073 / / aprasiddhopalambhasyetyAdinA pratividhatte / aprasiddhopalambhasya nArthavittiH prasiddhyati / tanna grAhyasya saMvittiAhakAnubhavAhate // 2074 // sa bahirdezasambandhaH pratyakSamupalabhyata ityasyAnaikAntikatAmAha-asvasthetyAdi / akhasthalocanaidRSTaM tathA pItAyavekSyate / niSkRSTaM grAhakAMzAca saMvedyaM na tathA param // 2075 // niSkRSTamityatra chedaH / tatheti / yathA satyAmimataM pItAdi bahirdezasambaddhaM vispaTamupalabhyate, tathA kAmalAdyupahatanayanopalabdhamapi samIkSyeta / yadi nAma samIkSyate tataH kimityAha-prAhakAMzAca saMvedyaM neti chedaH / grAhakAMzAditi / niSkRSTamiyadhyAhAryam / saMvedyaM neti bhavatIti zeSaH / tenAyamartho bhavati-taca pItAdi taimirikAdyupalabdhaM prAhakAMzAniSkRSTaM pRthaksaMvedyaM na bhavati, atha ca bahirdezasambaddhamupalabhyate, tasmAdanaikAntikametat / tathA paramiti / satyAmimatamapi pItAdi / anena vicchinnaspaSTapratibhAsamAtreNa dvayorapi sAmyaM yojayati // 2075 / / na smarAmi mayA ko'pItyatrAha-alakSitetyAdi / alakSitavizeSA ca bAtharUpe ca sA smRtiH| sarvato bhinnarUpe tu na sA'bhyAsAdyasambhavAt // 2076 // anena prAhakasmaraNe prAhyAsmaraNasyAsiddhimAha / syAdevat-yadi prAjhe sA smRtiH kimityalakSitavizeSA bhavati / yAvatA yathaiva tadbAhyaM sarvataH sajAtIyavijAtIyAdvinaM tathaiva tatsmaret / evaM hi tadviSayatA tasyAH syAt, anyathA kathamagRhatI tanedaM tadviSayA bhavet , atiprasaGgAvityAha-sarvata ityAdi / etaduktaM bhavati / na tAvadvikalpasya yathA'vasthitavastugrahaNasAmarthya, tasyAvastubiSayatvAt / kevalaM tathAbhUtapadArthAnubhavabalAyatraivArthitvAdayo nizcayahetavaH santi tatra tadAkArAbhyavasAyI smAH pratyayo nirviSaya eva / paramArthataH svapratibhAse'narthe'rthAdhyavasAyenaH pravRttedhAnta eva sarvo jAyate / tasya tvadhyavasAyavazena viSayavyavasthA, na paramArthataH / naca pAhyAdhyavasAyaH smRterapi vidyate, kevalaM tathAvidhAbhyAsapATavAderapratyAsati

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tsvshaa| tAratamyAdikAraNAbhAvAdalakSitavizeSA bhavati, yena smaraNAntarAdhiziSyate // 2006 // svAdetatkathamavasIyate prAsAdhyavasAyo'trAti smRterityAha-gRhIta ityAdi / gRhIta iti ko'pyevaM nAnyathA maraNaM bhavet / zuddhasphaTikasaMkAzaM vecate maraNaM naca // 2077 // kambupItAdivijJAnairhetoH pazcimayorapi / anekAntikatA vyaktaM digeSA'nyatra sAdhane // 2074 // yadi anupalakSitavizeSa prAmamapi sA smRtirnAdhyavasyet , tadA ko'pi gRhIta ityevamapi sAmAnyAkAreNa prApapratyavamarzane na pravarteta / nacApi kevalo prAhAkArAnahitamUrtitayA grAhakaH zuddhasphaTikasaMkAzaH smaryate / yenocyate-"smaranti prAhakotpAdaM prAbarUpavivarjitam" iti / tasmAttatsmaraNe tadasmaraNamasiddham // yo ca jJAnotpatte natvAditImau pazcimau hetU tayoH pItazaGkhAdijJAnaM jJAnotpannamapi sa. khAMzaM pItAcAkAraM gRhAti, yathA ca jJAnamapi sat jJAnAMzasya pItAdevasya bodhaka bhavati, tathA'nyadapIti vyabhicAritA hetvoH / sAdhitaM ca pItazAdijJAnasya nirAlambanatvam , ataevAtmagatasya pItAdyAkArasya vedanAtsvasaMvedanaM siddhamityetadapi pratipAditam / eSA digiti / anyatrApi-bahirarthasAdhane paropanyaste, eSAdUSaNadik / yaduktaM pareNa-kathamadvayaM sAdhyatveneSTam , kiM bhAsamAnassa nIlAghAkArasya jJAnarUpasya ca anubhavasiddhasthAbhAvAtkathamidaM nAma yojyate tathAsati sarvAbhAvaprasanaH syAt / atra vaktavyam / na sarvAbhAvo yasmAtsyavyatiriktasya prApasa pRthivyAdeH skhalakSaNato'satvAt / santAnAntarasya tu prAhmarUpeNAbhAvAt prANAkArazUnyaM vadapekSya prakalpitaM tu yadvijJAnasya kartRtvaM vijAnAtIti vijJAnamiti kRtvA tasAbhAvAdvAhakAkArazUnyaM, na tu vijJAnaskhalakSaNasyApi, sarvasya sarveNAbhAvAt / vayAcokam-'nIlapItAdi yajjJAne bahirvadavabhAsate / tatra satyamato nAsti vijJeya tatvavo bahiH / / tadapekSA va saMvitermatA yA kartRrUpatA / sA na satyamataH saMvidA huye'pi vibhAvyata" iti / evaM ca kRtvA, ayamapi prajJApAramitApAThaH sunIto bhavati-vijJAnaM vijJAnakhabhAvena zUnyaM lakSaNazUnyatAmupAdAyeti // 2077 // // 2078 // . evaM-papajJAnamityAdau maule prayoge hetoH sAdhyena vyApti prsaadhyopsNhrtivivaadaasdmityaadi|

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ptrikaasmetH| vivAdAspadamArUDhaM vijJAnavAdato manaH / advayaM vecakartRtvaviyogAtmatibimbavat // 2079 // vivAdAspadavizeSaNenaitadAha-vasthanetrAdivijJAnamatra vizeSaH sAdhyadharmI, na sarvI, sAmAnyaM tu vijJAnatvAditi hetuH, tena na pratijJArthaMkadezatA hetoriti / vedyakartRtvaviyogAdityadvayatvavizeSaNam / vedyakartRtvadvayaviraheNAdvayamiSTam, na tu sarvathA'bhAvAdityarthaH / pratibimbavaditi / viSayiNi viSayopacArAtpratibimbajJAnaM prativimbazabdenoktam / yadvA-saptamyantAdvatiH karttavyaH tena jJAnameva sAmarthyAdAdheyatayA labhyate / na cAsiddho heturbhedAntarapratikSepeNa khabhAvasyaiva tathA nirdezAna jJAtRtvasya / nApi viruddhaH sapakSe bhAvAt // 2079 // nanu cetyAdinA'paro dRSTAntasya sAdhyavikalatAmudbhAvayati / nanu ca prativimbe'pi jJAnaM sAlambanaM matam / cakrazminivRttI hi khamukhAdestayekSaNAt // 2080 // . .. yasmAmAyanA razmayo darpaNAditalapratihatA nivartamAnAH khamukhAdinA sambadhyante tatale tathA mukhAdipratItihetavo bhavanti / ataH svamukhAdereva tathA darpaNAdyantargatAdirUpeNekSaNaM bhavati / tatazca na pratibimbajJAnaM prAhyaprAhakadvayarahitaM siddham // 2080 // - nAbhimukhyenetyAdinA pratividhatte / nAbhimukhyena tadRSTeH khamukhAdestathekSaNam / pramANadezabhedAdidRSTavAnyapadArthavat // 2041 // .. '. na svamukhAdestathekSaNamAmimukhyena tasya svasukhAderdarzanAt / vadezapramANavarNAdimedena dRSTezca na svamukhAdestathekSaNamiti smbndhH| anyapadAryavaditi / zabdAdipadArthavat / etaduktaM bhavati-(yadi) mukhAdigrAhaka tajjJAnaM syAttadA yathaiva tanmu. khAdi vyavasthitaM tathaiva gRhIyAt , nAnyAkArasya jJAnasyAnyAsaM yuktamatiprasa. mAt / yAvatA dakSiNAbhimukhasthito darpaNatalaM nibhAlayanuttarAbhimukhaM svamukhaM pa. zyati / tathA'lpIyasi darpaNatale mahato'pi svamukhasyAlpapratibimbakamupalabhyate tathA darpaNatalasambaddhaM dUrAdha:praviSTamivekSyate / naca tAvadahalaM tathA''darzatalaM. nApi meM khAdi tatsambaddham / tathA vimalasalile sarasi taTAntasthitazAkhizikhariNA prativi. myAnyadhogatazAkhAdizikharazekharANyupalabhyante, naca te tathAsthitAH / tasmAtpratibimbajJAnaM svamukhAdiprAhakaM tadvilakSaNapratibhAsitvAt zabdazAnavat / / 2081 // .