TattvārthaślokavārttikālaṅkāraTattvārthaślokavārttikaTattvārthaBare text of Manoharlāl's 1918 editionDigital textresource created byH. TrikhaPublished within the Digital Corpus of Vidyānandin's Works at www.dipal.org/dcv under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International LicenseNovember 24, 2025Print edition: Vidyānandisvāmi-viracitaṃ Tattvārthaślokavārtikaṃ Manoharlālnyāyaśāstriṇā sampāditaṃ saṃśodhitaṃ ca. (Saraswati Oriental Research Sanskrit Series 16). Bombay 1918.Plain text: dcv/Tattvārthaślokavārttikālaṅkāra/TAŚVA-ML-t

This resource for the text of the Tattvārthaślokavārttikālaṅkāra (TAŚVA) is published alongside other digital resources for the work. The resource at hand, TAŚVA-ML‑b, is a resource for the specific text of the edition by Manoharlāl (ML) in 1918. The resource renders the bare text (b) only.

H. Trikha created this resource during his occupations at the Institutes for South Asian, Tibetan and Buddhist Studies, University of Vienna, and for the Cultural and Intellectual History of Asia, Austrian Academy of Sciences. Substantial work was done in the project “Perspectivism and intertextuality in Vidyānandin’s works,” funded by the Austrian Science Fund (FWF Schrödinger project J 3880-G24). Trikha is especially grateful to the late Helmut Krasser for financing the capture of the printed edition and to Vitus Angermeier for providing the initial TEI encoding.

śreyastattvārthaślokavārtikapravacanāt pūrvaṃ parāparagurupravāhasyādhyānaṃ tatsiddhinibaṃdhanatvāt tatra paramo gurus tīrthakaratvaśriyopalakṣito vardhamāno bhagavān ghātisaṃghātaghātanatvād yas tu na paramo guruḥ sa na ghātisaṃghātaghātano yathāsmadādiḥ ghātisaṃghātaghātano sau vidyāspadatvād vidyaikadeśāspadenāsmadādinānaikāṃtika iti cen na sakalavidyāspadatvasya hetutvād vyabhicārānupapatteḥ prasiddhaṃ ca sakalavidyāspadatvaṃ bhagavataḥ sarvajñatvasādhanād ato nānyaḥ paramagurur ekāṃtatattvaprakāśanād dṛṣṭeṣṭaviruddhavacanatvād avidyāspadatvād akṣīṇakalmaṣasamūhatvāc ceti na tasyādhyānaṃ yuktam etenāparagurur gaṇadharādiḥ sūtrakāraparyaṃto vyākhyātas tasyaikadeśavidyāspadatvena deśato ghātisaṃghātaghātanatvasiddhes sāmarthyād aparagurutvopapatteḥ nanv evaṃ prasiddho 'pi parāparagurupravāhaḥ kathaṃ tattvārthaślokavārtikapravacanasya siddhinibaṃdhanaṃ yatas tasya tataḥ pūrvam ādhyānaṃ sādhīya iti kaścit tadādhyānād dharmaviśeṣotpatter adharmadhvaṃsāt taddhetukavighnopaśamanād abhimataśāstraparisamāptitas tatsiddhinibaṃdhanam ity eke tān prati samādadhate teṣāṃ pātradānādikam api śāstrāraṃbhāt prathamam ācaraṇīyaṃ parāparagurupravāhādhyānavat tasyāpi dharmaviśeṣotpattihetutvāviśeṣād yathoktakrameṇa śāstrasiddhinibaṃdhanatvopapatteḥ paramamaṃgalatvād āptānudhyānaṃ śāstrasiddhinibaṃdhanam ity anye tad api tādṛg eva satpātradānāder api maṃgalatopapatteḥ na hi jineṃdraguṇastotram eva maṃgalam iti niyamo sti svādhyāyāder eva maṃgalatvābhāvaprasaṃgāt paramātmānudhyānād graṃthakārasya nāstikatāparihārasiddhis tadvacanasyāstikair ādaraṇīyatvena sarvatra khyātyupapattes tadādhyānaṃ tatsiddhinibaṃdhanam ity apare tad apy asāraṃ śreyomārgasamarthanād eva vaktur nāstikatāparihāraghaṭanāt tadabhāve saty api śāstrāraṃbhe paramātmānudhyānavacane tadanupapatteḥ śiṣṭācāraparipālanasādhanatvāt tadanudhyānavacanaṃ tatsiddhinibaṃdhanam iti kecit tad api tādṛśam eva svādhyāyāder eva sakalaśiṣṭācāraparipālanasādhanatvanirṇayāt tataḥ śāstrasyotpattihetutvāt tadarthanirṇayasādhanatvāc ca parāparagurupravāhas tatsiddhinibaṃdhanam iti dhīmaddhṛtikaraṃ samyagbodha eva vaktuḥ śāstrotpattijñaptinimittam iti cen na tasya gurūpadeśāyattatvāt śrutajñānāvaraṇakṣayopaśamād gurūpadeśasyāpāye pi śrutajñānasyotpatter na tat tad āyattam iti cen na dravyabhāvaśrutasyāptopadeśavirahe kasyacid abhāvāt dravyaśrutaṃ hi dvādaśāṃgaṃ vacanātmakam āptopadeśarūpam eva tadarthajñānaṃ tu bhāvaśrutaṃ tadubhayam api gaṇadharadevānāṃ bhagavadarhatsarvajñavacanātiśayaprasādāt svamatiśrutajñānāvaraṇavīryāṃtarāya kṣayopaśamātiśayāc cotpadyamānaṃ katham āptāyattaṃ na bhavet yac ca cakṣurādimatipūrvakaṃ śrutaṃ tan neha prastutaṃ śrotram atipūrvakasya bhāvaśrutasya prastutatvāt tasya cāptopadeśāyattatāpratiṣṭhānāt parāparāptapravāhanibaṃdhana eva parāparaśāstrapravāhas tannibaṃdhanaś ca samyagavabodhaḥ svayam abhimataśāstrakaraṇalakṣaṇaphalasiddher abhyupāya iti tatkāmair āptas sakalo py ādhyātavya eva tad uktaṃ abhimataphalasiddher abhyupāyaḥ subodhaḥ prabhavati sa ca śāstrāt tasya cotpattirāptāt iti bhavati sa pūjyas tatprasādaprabuddhair na hi kṛtam upakāraṃ sādhavo vismaraṃti nanu yathā gurūpadeśaḥ śāstrasiddher nibaṃdhanaṃ tathāptānudhyānakṛtanāstikatāparihāraśiṣṭācāraparipālanamaṃgaladharmaviśeṣāś ca tatsahakāritvāviśeṣād iti cet satyaṃ kevalam āptānudhyānakṛtā eva te tasya sahakāriṇa iti niyamo niṣidhyate sādhanāṃtarakṛtānām api teṣāṃ tatsahakāritopapatteḥ kadācit tadabhāve pi pūrvopāttadharmaviśeṣebhyas tanniṣpatteś ca parāparagurūpadeśas tu naivam aniyataḥ śāstrakaraṇe tasyāvaśyam apekṣaṇīyatvād anyathā tadaghaṭanāt tataḥ sūktaṃ parāparagurupravāhasyādhyānaṃ tattvārthaślokavārtikapravacanāt pūrvaṃ śreyastatsiddhinibaṃdhanatvād iti pradhānaprayojanāpekṣayā nānyathā maṃgalakaraṇāder apy anivāraṇāt pātradānādivat kathaṃ punas tattvārthaḥ śāstraṃ tasya ślokavārtikaṃ vā tadvyākhyānaṃ vā yena tadāraṃbhe parameṣṭinām ādhyānaṃ vidhīyata iti cet tallakṣaṇayogatvāt varṇātmakaṃ hi padaṃ padasamudāyaviśeṣaḥ sūtraṃ sūtrasamūhaḥ prakaraṇaṃ prakaraṇasamitir āhnikaṃ āhnikasaṃghāto adhyāyaḥ adhyāyasamudāyaḥ śāstram iti śāstralakṣaṇaṃ tac ca tattvārthasya daśādhyāyīrūpasyāstīti śāstraṃ tattvārthaḥ śāstrabhāsatvaśaṃkāpy atra na kāryānvarthasaṃjñākaraṇāt tattvārthaviṣayatvād dhi tattvārtho graṃthaḥ prasiddho na ca śāstrābhāsasya tattvārthaviṣayatā virodhāt sarvathaikāṃtasaṃbhavāt prasiddhe ca tattvārthasya śāstratve tadvārtikasya śāstratvaṃ siddham eva tadarthatvāt vārtikaṃ hi sūtrāṇām anupapatticodanā tatparihāro viśeṣābhidhānaṃ prasiddhaṃ tat katham anyārthaṃ bhavet tad anena tadvyākhyānasya śāstratvaṃ niveditaṃ tato 'nyatra kutaḥ śāstravyavahāra iti cet tadekadeśe śāstratvopacārāt yat punardvādaśāṃgaṃ śrutaṃ tad evaṃvidhānekaśāstrasamūharūpatvān mahāśāstram anekaskaṃdhādhārasamūhamahāskaṃdhāghāravat yeṣāṃ tu śiṣyaṃte śiṣyā yena tac chāstram iti śāstralakṣaṇaṃ teṣām ekam api vākyaṃ śāstravyavahārabhāg bhaved anyathābhipretam api mā bhūd iti yathoktalakṣaṇam eva śāstram etad avaboddhavyaṃ tatas tadāraṃbhe yuktaṃ parāparagurupravāhasyādhyānaṃ athavā yady apūrvārtham idaṃ tattvārthaślokavārtikaṃ na tadā vaktavyaṃ satām anādeyatvaprasaṃgāt svaruciviracitasya prekṣavatām anādaraṇīyatvāt pūrvaprasiddhārthaṃ tu sutarām etan na vācyaṃ piṣṭapeṣaṇavadvaiyarthyād iti bruvāṇaṃ pratyetad ucyate vidyāspadaṃ tattvārthaślokavārtikaṃ pravakṣyāmīti vidyā pūrvācāryaśāstrāṇi samyagjñānalakṣaṇavidyāpūrvakatvāt tā evāspadam asyeti vidyāspadaṃ na pūrvaśāstrānāśrayaṃ yataḥ svaruciviracitatvād anādeyaṃ prekṣāvatāṃ bhaved iti yāvat piṣṭapeṣaṇavadvyarthaṃ tathā syād ity apy acodyaṃ ādhyāyaghātisaṃghātaghātanam iti viśeṣaṇena sāphalyapratipādanāt dhiyaḥ samāgamo hi dhyāyaḥ samaṃtād dhyāyo smād ity ādhyāyaṃ tac ca tadghātisaṃghātaghātanaṃ cety ādhyāyaghātisaṃghātaghātanaṃ yasmāc ca prekṣāvatāṃ samaṃtataḥ prajñāsamāgamo yac ca mumukṣūn svayaṃ ghātisaṃghātaṃ ghnataḥ prayojayati tannimittakāraṇatvāt tat katham aphalam āvedayituṃ śakyaṃ prajñātiśayasakalakalmaṣakṣayakaraṇalakṣaṇena phalena phalavattvāt kutas tadādhyāyaghātisaṃghātaghātanaṃ siddhaṃ vidyāspadatvāt yat punar na tathāvidhaṃ na tadvidyāspadaṃ yathā pāpānuṣṭhānam iti samarthayiṣyate vidyāspadaṃ kutas tad iti cet śrīvardhamānatvāt pratisthānam avisaṃvādalakṣaṇayā hi śriyā vardhamānaṃ katham avidyāspadaṃ nāmātiprasaṃgāt tad evaṃ saprayojanatvapratipādanaparam idam ādiślokavākyaṃ prayuktam avagamyate nanu kimartham idaṃ prayujyate śrotṛjanānāṃ pravartanārtham iti cet te yadi śraddhānusāriṇas tadā vyarthas tatprayogas tam aṃtareṇāpi yathā kathaṃcit teṣāṃ śāstraśravaṇe pravartayituṃ śakyatvāt yadi prekṣāvaṃtas te tadā katham apramāṇakād vākyāt pravartaṃte prekṣāvattvavirodhād iti kecit tadasāraṃ prayojanavākyasya sapramāṇakatvaniścayāt pravacanānumānamūlaṃ hi śāstrakārās tatprathamaṃ prayuṃjate nānyathā anādeyavacanatvaprasaṃgāt tathāvidhāc ca tataḥ śraddhānusāriṇāṃ prekṣāvatāṃ ca pravṛttir na virudhyate śraddhānusāriṇo pi hy āgamād eva pravartayituṃ śakyā na yathā kathaṃcit pravacanopadiṣṭatattve śraddhām anusaratāṃ śraddhānusāritvād anyādṛśāmatimūḍhamanaskatvāt tattvārthaśravaṇe 'nadhikṛtatvād ativiparyastavat teṣāṃ tadanurūpopadeśayogyatvāt siddhamātṛkopadeśayogyadārakavat prekṣāvaṃtaḥ punar āgamād anumānāc ca pravartamānās tattvaṃ labhaṃte na kevalād anumānāt pratyakṣāditas teṣām apravṛttiprasaṃgāt nāpi kevalād āgamād eva viruddhārthamatebhyo pi pravartamānānāṃ prekṣāvattvaprasakteḥ tad uktaṃ siddhaṃ ced dhetutaḥ sarvaṃ na pratyakṣādito gatiḥ siddhaṃ ced āgamāt sarvaṃ viruddhārthamatāny api iti tasmād āpte vaktari saṃpradāyāvyavacchedena niścite tadvākyāt pravartanam āgamād eva vaktary anāpte tu yat tadvākyāt pravartanaṃ tad anumānād iti vibhāgaḥ sādhīyān tad apy uktaṃ vaktary anāpte yad dhetoḥ sādhyaṃ tad dhetusādhitaṃ āpte vaktari tadvākyāt sādhyam āgamasādhitaṃ na caivaṃ pramāṇasaṃplavavādivirodhaḥ kvacid ubhābhyām āgamānumānābhyāṃ pravartanasyeṣṭatvāt pravacanasyāhetuhetumadātmakatvāt svasamayaprajñāpakatvasya tatparijñānanibaṃdhanatvād aparijñātāhetuvādāgamasya siddhāṃtavirodhakatvāt tathā cābhyadhāyi jo heduvādaparakambhi heduo āgamammi āgamao so sasamayapaṇṇavao siddhaṃtavirohao aṇṇotti tatrāgamamūlam idam ādivākyaṃ parāparagurupravāham ādhyāya pravacanasya pravartakaṃ tattvārthaślokavārtikaṃ pravakṣyāmīti vacanasyāgamapūrvakāgamārthatvāt prāmāṇyaṃ punar asyābhyastapravaktṛguṇān pratipādyān prati svata evābhyastakāraṇaguṇān prati pratyakṣādivat svayam anabhyastavaktṛguṇāṃs tu vineyān prati suniścitāsaṃbhavadbādhakatvād anumānāt svayaṃ pratipannāptāṃtaravacanād vā niścitaprāmāṇyāt nacaivam anavasthā parasparāśrayadoṣo vā abhyastaviṣaye pramāṇasya svataḥ prāmāṇyaniścayād anavasthāyā nivṛtteḥ pūrvasyānabhyastaviṣayasya parasmād abhyastaviṣayāt pramāṇatvapratipatteḥ tathānumānamūlam etadvākyaṃ svayaṃ svārthānumānena niścitasyārthasya parārthānumānarūpeṇa prayuktatvāt samarthanāpekṣasādhanatvān na prayojanavākyaṃ parārthānumānarūpam iti cet na sveṣṭānumānena vyabhicārāt na hi tatsamarthanāpekṣasādhanaṃ na bhavati prativādivipratipattau tadvinivṛttaye sādhanasamarthanasyāvaśyaṃ bhāvitvāt keṣāṃcid asamarthitasādhanavacane asādhanāṃgavacanasyeṣṭeḥ prakṛtānumānahetor aśakyasamarthanatvam api nāśaṃkanīyaṃ taduttaragraṃthena taddhetoḥ samarthananiścayāt sakalaśāstravyākhyānāt taddhetusamarthanapravaṇāt tattvārthaślokavārtikasya prayojanavattvasiddheḥ prāg evāpārthakaṃ prayojanavacanam iti cet tarhi sveṣṭānumāne hetvarthasamarthanaprapaṃcābhidhānād eva sādhyārthasiddhes tataḥ pūrvaṃ hetūpanyāsopārthakaḥ kin na bhavet sādhanasyānabhidhāne samarthanam anāśrayam eveti cet prayojanavattvasyāvacane tatsamarthanaṃ katham anāśrayaṃ na syāt ye tu pratijñām anabhidhāya tatsādhanāya hetūpanyāsaṃ kurvāṇāḥ sādhanam abhihitam eva samarthayaṃte te kathaṃ svasthāḥ pakṣasya gamyamānasya sādhanād adoṣa iti cet prayojanavatsādhanasya gamyamānasya samarthane ko doṣaḥ saṃbhāvyate sarvatra gamyamānasyaiva tasya samarthanasiddheḥ prayogo na yukta iti cet saṃkṣiptaśāstrapravṛttau savistaraśāstrapravṛttau vā prathamapakṣe na kiṃcid aniṣṭaṃ sūtrakāreṇa tasyāprayogāt sāmarthyād gamyamānasyaiva sūtrasaṃdarbheṇa samarthanāt dvitīyapakṣe tu tasyāprayoge pratijñopanayanigamanaprayogavirodhaḥ pratijñānigamanayor aprayoga eveti cet tadvatpakṣadharmopasaṃhārasyāpi prayogo mā bhūt yat sat tat sarvaṃ kṣaṇikam ity ukte śabdādau sattvasya sāmarthyād gamyamānatvāt tasyāpi kvacid aprayoge 'bhīṣṭa eva viduṣāṃ vācyo hetur eva hi kevala iti vacanāt tarhi savistaravacane gamyamānasyāpi siddhaḥ prayogaḥ saṃkṣiptavacanapravṛttāv eva tasyāprayogāt tataḥ kvacid gamyamānaṃ saprayojanatvasādhanam aprayuktam api sakalaśāstravyākhyānena samarthyate kvacit prayujyamānam iti naikāṃtaḥ syādvādināmavirodhāt sarvathaikāṃtavādināṃ tu na prayojanavākyopanyāso yuktas tasyāpramāṇatvāt tadāgamaḥ pramāṇam iti cet so 'pauruṣeyaḥ pauruṣeyo vā na tāvad ādyapakṣakakṣīkaraṇaṃ athāto dharmajijñāse ti prayojanavākyasyāpauruṣeyatvāsiddheḥ svarūpe rthe tasya prāmāṇyāniṣṭeś cānyathātiprasaṃgāt pauruṣeya evāgamaḥ prayojanavākyam iti cet kuto sya prāmāṇyaniścayaḥ svata eveti na svataḥ prāmāṇyaikāṃtasya nirākariṣyamāṇatvāt parata evāgamasya prāmāṇyam ity anye teṣām api nedaṃ pramāṇaṃ siddhyati parataḥ prāmāṇyasyānavasthādidoṣadūṣitatvena pratikṣepsyamānatvāt pratītivirodhāt parārthānumānam ādau prayojanavacanam ity apare te pi na yuktivādinaḥ sādhyasādhanayor vyāptipratipattau tarkasya pramāṇasyānabhyupagamāt pratyakṣasyānumānasya vā tatrāsamarthatvena sādhayiṣyamāṇatvāt ye tv apramāṇakād eva vikalpajñānāt tayor vyāptipratipattim āhus teṣāṃ pratyakṣānumānapramāṇatvasamarthanam anarthakam eva pramāṇād eva pratyakṣānumeyārthapratipattiprasaṃgāt tato na prayojanavākyaṃ syādvādavidviṣāṃ kiṃcit pramāṇaṃ pramāṇādivyavasthānāsaṃbhavāc ca na teṣāṃ tatpramāṇam iti śāstrapraṇayanam evāsaṃbhavi vibhāvyatāṃ kiṃ punaḥ prayojanavākyopanyasanaṃ śraddhākutūhalotpādanārthaṃ tad ity eke tad apy anenaiva nirastaṃ tasya pramāṇatvāpramāṇatvapakṣayos tadutpādakatvāyogāt arthasaṃśayotpādanārthaṃ tad ity apy asāraṃ kvacid arthasaṃśayāt pravṛttau pramāṇavyavasthāpanānarthakyāt pramāṇapūrvako rthasaṃśayaḥ pravartaka iti pramāṇavyavasthāpanasya sāphalye katham apramāṇakāt prayojanavākyād upajāto rthasaṃśayaḥ pravṛttyaṃgaṃ viruddhaṃ ca saṃśayaphalasya pramāṇatvaṃ viparyāsaphalavat svārthavyavasāyaphalasyaiva jñānasya pramāṇatvaprasiddheḥ ye tv āhur yan niṣprayojanaṃ tan nāraṃbhaṇīyaṃ yathā kākadaṃtaparīkṣāśāstraṃ niṣprayojanaṃ cedaṃ śāstram iti vyāpakānupalabdhyā pratyavatiṣṭhamānāt prativyāpakānupalabdher asiddhatodbhāvanārthaṃ prayojanavākyam iti te pi na parīkṣakāḥ svayam apramāṇakena tadasiddhatodbhāvanā'saṃbhavāt tatpramāṇatvasya parair vyavasthāpayitum aśakteḥ sakalaśāstrārthoddeśakaraṇārtham ādivākyam ity api phalguprāyaṃ taduddeśasyāpramāṇāt pratipattum aśaktes tallakṣaṇaparīkṣāvat tato noddeśo lakṣaṇaṃ parīkṣā ceti trividhā vyākhyā vyavatiṣṭhate samāsato 'rthapratipattyartham ādivākyaṃ vyāsatas taduttaraśāstram ity apy anenaiva pratikṣiptam apramāṇād vyāsata iva samāsato py arthapratipatter ayogāt syādvādināṃ tu sarvam anavadyaṃ tasyāgamānumānarūpatvasamarthanād ity alaṃ prasaṃgena

nanu ca tattvārthaśāstrasyādisūtraṃ tāvad anupapannaṃ pravaktṛviśeṣasyābhāve pi pratipādyaviśeṣasya ca kasyacit pratipitsāyām asatyām eva pravṛttatvād ity anupapatticodanāyām uttaram āha

tenopapannam eveti tātparyaṃ siddhe praṇetari mokṣamārgasya prakāśakaṃ vacanaṃ pravṛttaṃ tatkāryatvād anyathā praṇetṛvyāpārānapekṣatvaprasaṃgāt tadvyaṃgyatvāt tattadapekṣam iti cet na kūṭasthasya sarvathābhivyaṃgyatvavirodhāt tadabhivyakter avyavasthiteḥ sā hi yadi vacanasya saṃskārādhānaṃ tadā tato bhinno 'nyo vā saṃskāraḥ praṇetṛvyāpāreṇādhīyate yady abhinnas tadā vacanam eva tenādhīyata iti kathaṃ kūṭasthaṃ nāma bhinnaś cet pūrvavat tasya sarvadāpy aśravaṇaprasaṃgaḥ prāk paścād vā śravaṇānuṣaṃgaḥ svasvabhāvāparityāgāt saṃskārādhānakāle prācyāśrāvaṇatvasvabhāvasya parityāge śrāvaṇasvabhāvopādāne ca śabdasya pariṇāmitvasiddhiḥ pūrvāparasvabhāvaparihārāv āptisthitilakṣaṇatvāt pariṇāmitvasya tathā ca vacanasya kim abhivyaktipakṣakakṣīkaraṇena utpattipakṣasyaiva sughaṭatvāt śabdād bhinno 'bhinnaś ca saṃskāraḥ praṇetṛvyāpāreṇādhīyata iti cet na sarvathā bhedābhedayor ekatvavirodhāt yadi punaḥ kathaṃcid abhinno bhinnaś ca śabdāt saṃskāras tasya tenādhīyata iti mataṃ tadā syāt pauruṣeyaṃ tattvārthaśāsanam ity āyātam arhanmataṃ nanu ca varṇasaṃskāro 'bhivyaktis tadāvārakavāgapanayanaṃ ghaṭādyāvārakatamopanayanavat tirobhāvaś ca tadāvārakotpattir na cānyotpattivināśau śabdasya tirobhāvāvirbhāvau kauṭasthyavirodhinau yena paramataprasiddhir iti cet tarhi kiṃ kurvann āvārakaḥ śabdasya vāyur upeyate na tāvat svarūpaṃ khaṃḍa yan nityaikāṃtatvavirodhāt tadbuddhipratidhnann iti cet tatpratighāte śabdasyopalabhyatā pratihanyate vā na vā pratihanyate cet sā śabdād abhinnā pratihanyate na punaḥ śabda iti pralāpamātraṃ tato sau bhinnaiveti cet sarvadānupalabhyatāsvabhāvaḥ śabdaḥ syāt tatsaṃbaṃdhād upalabhyaḥ sa iti cet kas tayā tasya saṃbaṃdhaḥ dharmadharmibhāva iti cet nātyaṃtaṃ bhinnayos tayos tadbhāvavirodhāt bhedābhedopagamād aviruddhas tadbhāva iti cet tarhi yenāṃśenābhinnopalabhyatā tataḥ pratihanyate tena śabdo pīti naikāṃtanityo sau dvitīyavikalpe saty apy āvārake śabdasyopalabdhiprasaṃgas tadupalabhyatāyāḥ pratighātābhāvāt tathā ca na tadbuddhipratighātī kaścid āvārakaḥ kūṭasthasya yukto yatas tadapanayanam abhivyaktiḥ siddhyet etena śabdasyopalabdhyutpattir abhivyaktir iti bruvan pratikṣiptaḥ tasyāṃ tadupalabhyatotpattyanutpattyoḥ śabdasyotpattyapratipattiprasaṃgāt na hi śabdasyopalabdher utpattau tadabhinnopalabhyatotpadyate na punaḥ śabda iti bruvāṇaḥ svasthaḥ tasyās tato bhede sadānupalabhyasvabhāvatāpatter dharmadharmibhāvasaṃbaṃdhāyogāt tatsaṃbaṃdhād apy upalabhyatvāsaṃbhavāt bhedābhedopagame kathaṃcid utpattiprasiddher ekāṃtanityatāvirodhāt śabdasyopalabdhyutpattāv apy upalabhyatānutpattau syād apratipattir iti vyarthābhivyaktiḥ śrotrasaṃskāro 'bhivyaktir ity anye teṣām api śrotrasyāvārakāpanayanaṃ saṃskāraḥ śabdagrahaṇayogyatotpattir vā tadā tadbhāve tasyopalabhyatotpattyanutpattyoḥ sa eva doṣaḥ tadubhayasaṃskāro 'bhivyaktir ity ayaṃ pakṣo 'nenaiva pratikṣeptavyaḥ pravāhanityatopagamād abhidhānasyābhivyaktau nokto doṣa iti cet na puruṣavyāpārāt prāk tatpravāhasadbhāve pramāṇābhāvāt pratyabhijñānaṃ pramāṇam iti cet tatsādṛśyanibaṃdhanam ekatvanibaṃdhanaṃ vā na tāvad ādyaḥ pakṣaḥ sādṛśyanibaṃdhanāt pratyabhijñānād ekaśabdapravāhāsiddheḥ dvitīyapakṣe tu kutas tadekatvanibaṃdhanatvasiddhiḥ sa evāyaṃ śabda ity ekaśabdaparāmarśipratyayasya bādhakābhāvāt tannibaṃdhanatvasiddhis tata eva nīlajñānasya nīlanibaṃdhanatvasiddhivad iti cet syād evaṃ yadi tadekatvaparāmarśinaḥ pratyayasya bādhakaṃ na syāt sa evāyaṃ devadatta ityādy ekatvaparāmarśipratyayavat asti ca bādhakaṃ nānā gośabdo bādhakābhāve sati yugapadbhinnadeśatayopalabhyamānatvād brahmavṛkṣādivad iti na tāvad idam ekena puruṣeṇa kramaśo 'nekadeśatayopalabhyamānenānaikāṃtikaṃ yugapadgrahaṇāt nāpy ekenādityena nānāpuruṣaiḥ sakṛdbhinnadeśatayopalabhyamānena pratyakṣānumānābhyām ekapuruṣeṇa vā nānājalapātrasaṃkrāṃtādityaviṃbena pratyakṣato dṛśyamāneneti yuktaṃ vaktuṃ bādhakābhāve satīti viśeṣaṇāt na hy ekasminn āditye sarvathā bhinnadeśatayopalabhyamāne bādhakābhāvaḥ pratipuruṣam ādityamālānupalaṃbhasya bādhakasya sadbhāvāt parvatādinaikena vyabhicārīdam anumānam iti cet na tasya nānāvayavātmakasya sato bādhakābhāve sati yugapadbhinnadeśatayopalabhyamānatvaṃ vyavatiṣṭhate niravayavatve tathābhāvavirodhād ekaparamāṇuvat vyomādinā tadanaikāṃtikatvam anena pratyuktaṃ tasyāpy anekapradeśatvasiddheḥ khāder anekapradeśatvād ekadravyavirodha iti cet na nānādeśasyāpi ghaṭāder ekadravyatvapratīteḥ na hy ekapradeśatvenaivaikadravyatvaṃ vyāptaṃ yena paramāṇor evaikadravyatā nāpi nānāpradeśatvenaiva yato ghaṭāder eveti vyavatiṣṭhate ekadravyatvapariṇāmena tasyāḥ vyāptatvadarśanāt sakalalokaprasiddhā hy ekadravyatvapariṇatasyaikadravyatā nānādravyatvapariṇatānām arthānāṃ nānādravyatāvat syād etadbādhakābhāve satīti hetuviśeṣaṇam asiddhaṃ gaur ityādiśabdasya sarvagatasya yugapadvyaṃjakasya deśabhedād bhinnadeśatayopalabhyamānasya svato deśavicchinnatayopalaṃbhāsaṃbhavād iti tad ayuktaṃ tasya sarvagatatvāsiddheḥ kūṭasthatvenābhivyaṃgyatvapratiṣedhāc ca sarvagataḥ śabdo nityadravyatve saty amūrtatvād ākāśavad ity etad api na śabdasarvagatatvasādhanāyālaṃ jīvadravyeṇānaikāṃtikatvāt tasyāpi pakṣīkaraṇān na tenānaikāṃta iti cet na pratyakṣādivirodhāt śrotraṃ hi pratyakṣaṃ niyatadeśatayā śabdam upalabhate svasaṃvedanādhyakṣaṃ cātmānaṃ śarīraparimāṇānuvidhāyitayeti kālātyayāpadiṣṭo hetus tejonuṣṇatve dravyatvavat svarūpāsiddhaś ca sarvathā nityadravyatvāmūrtatvayor dharmiṇy asaṃbhavāt tathāhi pariṇāmī śabdo vastutvānyathānupapatteḥ na vastunaḥ pratikṣaṇavivartenaikena vyabhicāras tasya vastvekadeśatayā vastutvāvyavasthiteḥ na ca tasyā vastutvaṃ vastvekadeśatvābhāvaprasaṃgāt vastutvasyānyathānupapattir asiddheti cet na ekāṃtanityatvādau pūrvāparasvabhāvatyāgopādānasthitilakṣaṇapariṇāmābhāve kramayaugapadyābhyām arthakriyāvirodhād vastutvāsaṃbhavād iti naikāṃtanityaḥ śabdo nāpi sarvathā dravyaṃ paryāyātmatāsvīkaraṇāt sa hi pudgalasya paryāyaḥ kramaśas tatrodbhavatvāt chāyātapādivat kathaṃcid dravyaṃ śabdaḥ kriyāvattvād bāṇādivat dhātvarthalakṣaṇayā kriyayā kriyāvatā guṇādinānaikāṃta iti cet na parispaṃdarūpayā kriyayā kriyāvattvasya hetutvavacanāt kriyāvattvam asiddham iti cet na deśāṃtaraprāptyā tasya tatsiddher anyathā bāṇāder api niḥkriyatvaprasaṃgān matāṃtarapraveśāc ca tato dravyaparyāyātmakatvāc chabdasyaikāṃtena dravyatvāsiddhiḥ amūrtatvaṃ vāsiddhaṃ tasya mūrtimaddravyaparyāyatvāt mūrtimaddravyaparyāyo sau sāmānyaviśeṣavattve sati bāhyeṃdriyaviṣayatvād ātapādivat na ghaṭatvādisāmānyena vyabhicāraḥ sāmānyaviśeṣavattve satīti viśeṣaṇāt paramatāpekṣaṃ cedaṃ viśeṣaṇaṃ svamate ghaṭatvādisāmānyasyāpi sadṛśapariṇāmalakṣaṇasya dravyaparyāyātmakatvena sthites tena vyabhicārābhāvāt karmaṇānaikāṃta iti cet na tasyāpi dravyaparyāyātmakatveneṣṭeḥ sparśādinā guṇena vyabhicāracodanam anenāpāstaṃ tato hetor asiddhir eveti nāto bhilāpasya sarvagatatvasādhanaṃ yato yugapadbhinnadeśatayopalabhyamānatā asyābādhitā na bhavet pratyabhijñānasya vā tadekatvaparāmarśino numānabādhitatvena puruṣavyāpārāt prāk sadbhāvāvedakatvābhāvāt tadabhivyaṃgyatvābhāva iti tajjanyam eva vacanaṃ siddhaṃ paryāyārthataḥ pauruṣeyaṃ vacanasāmānyasya pauruṣeyatvasiddhau viśiṣṭaṃ sūtravacanaṃ satpraṇetṛkaṃ prasiddhyaty eveti sūktaṃ siddhe mokṣamārgasya netari prabaṃdhena vṛttaṃ sūtram ādimaṃ śāstrasyeti tathāpy anāptamūlam idaṃ vaktṛsāmānye sati pravṛttatvād duṣṭapuruṣavacanavad iti na matavyaṃ sākṣāt prabuddhāśeṣatattvārthe prakṣīṇakalmaṣe ceti viśeṣaṇāt sūtraṃ hi satyaṃ sayuktikaṃ cocyate hetumat tathyam iti sūtralakṣaṇavacanāt tac ca katham asarvajñe doṣavati ca vaktari pravartate sūtrābhāsattvaprasaṃgād bahaspatyādisūtravat tato rthataḥ sarvajñavītarāgapraṇetṛkam idaṃ sūtraṃ sūtratvānyathānupapatteḥ gaṇādhipapratyekabuddhaśrutakevalyabhinnadaśapūrvadharasūtreṇa svayaṃ saṃmatena vyabhicāra iti cet na tasyāpy arthataḥ sarvajñavītarāgapraṇetṛkatvasiddher arhadbhāṣitārthaṃ gaṇadharadevair graṃthitam iti vacanāt etena gṛddhapicchācāryaparyaṃtamunisūtreṇa vyabhicāritā nirastā prakṛtasūtre sūtratvam asiddham iti cet na suniścitāsaṃbhavadbādhakatvena tathāsya sūtratvaprasiddheḥ sakalaśāstrārthādhikaraṇāc ca na hi mokṣamārgaviśeṣapratipādakaṃ sūtram asmadādipratyakṣeṇa bādhyate tasya tadaviṣayatvāt yad dhi yadaviṣayaṃ na tat tadvacaso bādhakaṃ yathā rūpāviṣayaṃ rasanajñānaṃ rūpavacasaḥ śreyomārgaviśeṣāviṣayaṃ cāsmadādipratyakṣam iti etenānumānaṃ tadbādhakam iti pratyuktaṃ tasyānanumānaviṣayatvāt śreyomārgasāmānyaṃ hi tadviṣayo na punas tadviśeṣaḥ pravacanaviśeṣasamadhigamyaḥ pravacanaikadeśas tadbādhaka iti cet na tasyātisaṃkṣepavistarābhyāṃ pravṛttasyāpy etadarthānatikramāt tadbādhakatvāyogāt pūrvāparapravacanaikadeśayor anyonyam anugrāhakatvasiddheś ca yathā vādhunātra cāsmadādīnāṃ pratyakṣād iti na tadbādhakaṃ tathānyatrānyadānyeṣāṃ ca viśeṣābhāvād iti siddhaṃ suniścitāsaṃbhavadbādhakatvam asya tathyatāṃ sādhayati sā ca sūtratvaṃ tatsarvajñavītarāgapraṇetṛkatvam iti niravadyaṃ praṇetuḥ sākṣāt prabuddhāśeṣatattvārthatayā prakṣīṇakalmaṣatayā ca viśeṣaṇaṃ munīṃdrasaṃstutatvaviśeṣaṇaṃ ca vineyamukhyasevyatām aṃtareṇa sato pi sarvajñavītarāgasya mokṣamārgapraṇetṛtvānupapatteḥ pratigrāhakābhāve pi tasya tatpraṇayane adhunā yāvat tatpravartanānupapatteḥ tata evopayogātmakasyātmanaḥ śreyasā yokṣyamāṇasya vineyamukhyasya pratipitsāyāṃ satyāṃ sūtraṃ pravṛttam ity ucyate sato pi vineyamukhyasya yathoktasya pratipitsābhāve śreyodharmapratipatter ayogāt pratigrāhakatvāsiddher idānīṃ yāvat tatsūtrapravartanāghaṭanāt pravṛttaṃ cedaṃ pramāṇabhūtaṃ sūtraṃ tasmāt siddhe yathokte praṇetari yathoditapratipitsāyāṃ ca satyām iti pratyeyam

nanv apauruṣeyām nāyamūlatve pi jaiminyādisūtrasya pramāṇabhūtatvasiddher nedaṃ sarvajñavītadoṣapuruṣapraṇetṛkaṃ siddhyatīty ārekāyām āha

saṃbhavann api hy akṛtrimāmnāyo na svayaṃ svārthaṃ prakāśayitum īśas tadarthavipratipattyabhāvānuṣaṃgād iti tadvyākhyātānumaṃtavyaḥ sa ca yadi sarvajño vītarāgaś ca syāt tadāmnāyasya tatparataṃtratayā pravṛtteḥ kim akṛtrimatvam akāraṇaṃ poṣyate tadvyākhyātur asarvajñatve rāgitve vāśrīyamāṇe tanmūlasya sūtrasya naiva pramāṇatā yuktā tasya vipralaṃbhanāt doṣavadvyākhyātṛkasyāpi pramāṇatve kimartham aduṣṭakāraṇajanyatvaṃ pramāṇasya viśeṣaṇaṃ yathaiva hi khārapaṭikaśāstraṃ duṣṭakāraṇajanyaṃ tathāmnāyavyākhyānam apīti tadvisaṃvādakatvasiddher na tanmūlaṃ vacaḥ pramāṇabhūtaṃ satyaṃ sarvajñavītarāge ca vaktari siddhe śreyomārgasyābhidhāyakaṃ vacanaṃ pravṛttaṃ na tu kasyacit pratipitsāyāṃ satyām

cetanārahitasya cātmanaḥ pradhānasya vā bubhutsāyāṃ tatpravṛttam iti kaścit taṃ pratyāha

naiva vineyajanasya saṃsāraduḥkhābhibhūtasya bubhutsāyām apy asatyāṃ śreyomārge paramakāruṇikasya karuṇāmātrāt tatprakāśakaṃ vacanaṃ pravṛttimad iti yuktaṃ tasyopadeśāyogyatvanirṇīteḥ na hi tatpratipitsārahitas tadupadeśāya yogyo nāmātiprasaṃgāt tadupadeśakasya ca kāruṇikatvāyogāt jñātvā hi bubhutsāṃ pareṣām anugrahe pravartamānaḥ kāruṇikaḥ syāt kvacid apratipitsāvati parapratipitsāvati vā tatpratipādanāya prayatamānas tu na svasthaḥ parasya pratipitsām aṃtareṇopadeśapravṛttau tatpraśnānurūpaprativacanavirodhaś ca yo pi cājñatvān na svahitaṃ pratipitsate tasya hi tat pratipitsā karaṇīyā na ca kaścid ātmanaḥ pratikūlaṃ bubhutsate mithyājñānād api svapratikūle anukūlābhimānād anukūlam ahaṃ pratipitse sarvadeti pratyayāt tatra nedaṃ bhavato nukūlaṃ kiṃtv idam ity anukūlaṃ pratipitsotpādyate samutpannānukūlapratipitsas tadupadeśayogyatām ātmasāt kurute tataḥ śreyomārgapratipitsāvān evādhikṛtas tatpratipādane nānya iti sūktaṃ pradhānasyātmano vā cetanārahitasya bubhutsāyāṃ na prathamaṃ sūtraṃ pravṛttaṃ tasyāpy upadeśāyogyatvaniścayāt khādivat caitanyasaṃbaṃdhāt tasya cetanatopagamād upadeśayogyatvaniścaya iti cen na tasya cetanāsaṃbaṃdhe pi paramārthataś cetanatānupapatteḥ śarīrādivat upacārāt tu cetanasyopadeśayogyatāyām atiprasaṃgaḥ śarīrādiṣu tannivāraṇāghaṭanāt tatsaṃbaṃdhaviśeṣāt paramārthataḥ kasyacic cetanatvam iti cet sa ko nyo nyatra kathaṃcic cetanātādātmyāt tato jñānādyupayogasvabhāvasyaiva śreyasā yokṣyamāṇasya śreyomārgapratipitsāyāṃ satyām idaṃ prakṛtaṃ sūtraṃ pravṛttam iti niścayaḥ pramāṇabhūtasya prabaṃdhena vṛtteḥ śrotṛviśeṣābhāve vaktṛviśeṣāsiddhau vidhānānupapadyamānatvāt

kiṃ punaḥ pramāṇam idam ity āha

pramāṇam idaṃ sūtram āgamas tāvad āptamūlatvasiddheḥ sadgotrādyupadeśavat kutas tadāptamūlatvasiddhir iti cet saṃpradāyāvyavacchedasyāvirodhāt tadvad eveti brūmaḥ katham adhunātatānāṃ nṛṇāṃ tatsaṃpradāyāvyavacchedāvirodhaḥ siddha iti cet sadgotrādyupadeśasya kathaṃ vicārād iti cet mokṣamārgopadeśasyāpi tata eva kaḥ punar atra vicāraḥ sadgotrādyupadeśe kaḥ pratyakṣānumānāgamaiḥ parīkṣaṇam atra vicāro 'bhidhīyate somavaṃśaḥ kṣatriyo yam iti hi kaścit pratyakṣato tīṃdriyād adhyavasyati tad uccair gotrodayasya sadgotravyavahāranimittasya sākṣātkaraṇāt kaścit tu kāryaviśeṣadarśanād anuminoti tathāgamād aparaḥ pratipadyate tato py aparas tadupadeśād iti saṃpradāyasyāvyavacchedaḥ sarvadā tadanyathopadeśābhāvāt tasyāvirodhaḥ punaḥ pratyakṣādivirodhasyāsaṃbhavād iti tad etanmokṣamārgopadeśe pi samānaṃ tatrāpy evaṃvidhaviśeṣākrāṃtāni samyagdarśanādīni mokṣamārga ity aśeṣato tīṃdriyapratyakṣato bhagavān paramamuniḥ sākṣātkurute tadupadeśād gaṇādhipaḥ pratyeti tadupadeśād apy anyas tadupadeśāc cāpara iti saṃpradāyasyāvyavacchedaḥ sadā tadanyathopadeśābhāvāt tasyāvirodhaś ca pratyakṣādivirodhasyābhāvād iti sadgotrādyupadeśasya yatra yadā yathā yasyāvyavacchedas tatra tadā tathā tasya pramāṇatvam apīṣṭam iti cet mokṣamārgopadeśasya kim aniṣṭaṃ kevalam atredānīm evam asmadādes tadvyavacchedābhāvāt pramāṇatā sādhyate kapilādyupadeśasyaivaṃ pramāṇatā syād iti cet na tasya pratyakṣādivirodhasadbhāvāt nanv āptamūlasyāpy upadeśasya kuto rthaniścayo smadādīnāṃ na tāvat svata eva vaidikavacanādivatpuruṣavyākhyānād iti cet sa puruṣo 'sarvajño rāgādimāṃś ca yadi tadā tadvyākhyānād arthaniścayānupapattir ayathārthābhidhānaśaṃkanāt sarvajño vītarāgaś ca na so tredānīm iṣṭo yatas tadarthaniścayaḥ syād iti kaścit tad asat prakṛtārthaparijñāne tadviṣayarāgadveṣābhāve ca sati tadvyākhyātur vipralaṃbhanāsaṃbhavāt tadvyākhyānād arthaniścayopapatteḥ apauruṣeyāgamārthaniścayas tadvad astu manvādes tadvyākhyātus tadarthaparijñānasya tadviṣayarāgadveṣābhāvasya ca prasiddhatvād iti cet na prathamataḥ kasyacid atīṃdriyavedārthaparicchedino 'niṣṭer anvarthaparaṃparāto rthanirṇayānupapatteḥ nanu ca vyākaraṇādyabhyāsāl laukikapadārthaniścaye tadaviśiṣṭavaidikapadārthaniścayasya svataḥ siddheḥ padārthapratipattau ca tadvākyārthapratipattisaṃbhavād aśrutakāvyādivan na vedārthaniścaye tīṃdriyārthadarśīṃ kaścid apekṣyate nāpy aṃdhaparaṃparā yatas tadarthanirṇayānupapattir iti cet na laukikavaidikapadānām ekatve pi nānārthatvāvasthiter ekārthaparihāreṇa vyākhyāṃgam iti tasyārthasya nigamayitum aśakyatvāt prakaraṇādibhyas tanniyama iti cen na teṣām apy anekadhā pravṛtteḥ paṃcasaṃdhānādivadekārthasya vyavasthānāyogāt yadi punar vedavākyāni sanibaṃdhanāny evānādikālapravṛttāni na vyākhyānāṃtarāpekṣāṇi deśabhāṣāvad iti mataṃ tadā kuto vyākhyāvipratipattaya statra bhaveyuḥ pratipattur māṃdyād iti cet kveyaṃ tadarthasaṃpratipattir amaṃdasya pratipattur jātucidasaṃbhavāt sātiśayaprajño manvādis tatpratipattā saṃpratipattihetur asty eveti cet kutas tasya tādṛśaḥ prajñātiśayaḥ śrutyarthasmṛtyatiśayād iti cet so pi kutaḥ pūrvajanmani śrutyabhyāsād iti cet sa tasya svato 'nyato vā svataś cet sarvasya syāt tasyādṛṣṭaviśeṣād vedābhyāsaḥ svato yukto na sarvasya tadabhāvād iti cet kuto syaivādṛṣṭaviśeṣas tādṛgvedārthānuṣṭhānād iti cet tarhi sa vedārthasya svayaṃ jñātasyānuṣṭhātā syād ajñātasya vāpi na tāvad uttaraḥ pakṣo tiprasaṃgāt svayaṃ jñātasya cet parasparāśrayaḥ sati vedārthasya jñāne tadanuṣṭhānād adṛṣṭaviśeṣaḥ sati vādṛṣṭaviśeṣe svayaṃ vedārthasya parijñānam iti manvāder vedābhyāso nyata eveti cet sa ko nyaḥ brahmeti cet tasya kuto vedārthajñānaṃ dharmaviśeṣād iti cet sa evānyonyāśrayaḥ vedārthaparijñānābhāve tatpūrvakānuṣṭhānajanitadharmaviśeṣānutpattau vedārthaparijñānāyogād iti syān mataṃ sahasraśākho vedaḥ svargaloke brahmaṇādhīyate ciraṃ punas tato vatīrya martye manvādibhyaḥ prakāśyate punaḥ svargaṃ gatvā ciram adhīyate punar martyāvatīrṇebhyo manvādibhyo 'vatīrya prakāśyata ity anādyanaṃto brahmamanvādisaṃtāno vedārthavipratipattinirākaraṇasamartho 'ṃdhaparaṃparām api pariharatīti vede tadvyāhṛtaṃ sarvapuruṣāṇām atīṃdriyārthajñānavikalatvopagamād brahmāder atīṃdriyārthajñānāyogāt codanājanitam atīṃdriyārthajñānaṃ puṃso bhyupeyate cet yogipratyakṣeṇa koparādhaḥ kṛtaḥ tadantareṇāpi heyopādeyatattvaniścayāt kim asyādṛṣṭasya kalpanayeti cet brahmāder atīṃdriyārthajñānasya kim iti dṛṣṭasya kalpanā saṃbhāvyamānasyeti cet yogipratyakṣasya kim asaṃbhāvanā yathaiva hi śāstrārthasyākṣādyagocarasya parijñānaṃ keṣāṃcid dṛṣṭam iti brahmāder vedārthasya jñānaṃ tādṛśasya saṃbhāvyate tathā kevalajñānam apīti nivedayiṣyate tataḥ sakalāgamārthavidām iva sarvavidāṃ pramāṇa tvān nānupalabhyamānānāṃ parikalpanā nāpi tair vinaiva heyopādeyatattvanirṇayaḥ sakalārthaviśeṣasākṣātkaraṇam aṃtareṇa kasyacid arthasyākṣūṇavidhānāyogāt sāmānyatas tattvopadeśasyākṣūṇavidhānam āmnāyād eveti cet tarhy anumānād eva tattathāstv iti kim āgamaprāmāṇyasādhanāyāsena pratyakṣānumānāviṣayatvanirṇayo nāgamād vineti tatprāmāṇyasādhane pratyakṣānumānāgamāviṣayatvaviśeṣaniścayo pi na kevalajñānād vineti tatprāmāṇyaṃ kiṃ na sādhyate na hi tṛtīyasthānasaṃkrāṃtārthabhedanirṇayāsaṃbhave numeyārthanirṇayo nopapadyata ity āgamagamyārthaniścayas tattvopadeśahetur na punaś caturthasthānasaṃkrāṃtārthaniścayo pīti yuktaṃ vaktuṃ tadā kevalajñānāsaṃbhave tadarthaniścayāyogāt na ca codanāviṣayatvam atikrāṃtaś caturthasthānasaṃkrāṃtaḥ kaścid arthaviśeṣo na vidyata eveti yuktaṃ sarvārthaviśeṣāṇāṃ codanayā viṣayīkartum aśaktes tasyāḥ sāmānyabhedaviṣayatvāt tato 'śeṣārthaviśeṣāṇāṃ sākṣātkaraṇakṣamaḥ pravacanasyādyo vyākhyātābhyupeyas tadvineyamukhyaś ca sakalāgamārthasya paricchedīti tatsaṃpradāyāvyavacchedād aviruddhāt siddho smadāder āgamārthaniścayo na punar apauruṣeyāgamasaṃpradāyāvyavacchedāt tatsūktam āgamaḥ pramāṇam idaṃ sūtram iti nanu ca sann apy āptaḥ pravacanasya praṇetāsyeti jñātum aśakyas tadvyāpārāder vyabhicāritvāt sarāgā api hi vītarāgā iva ceṣṭaṃte vītarāgāś ca sarāgā iveti kaścit so py asaṃbaddhapralāpī sarāgatvavītarāgatvaniścayasya kvacid asaṃbhave tathā vaktum aśakteḥ so yaṃ vītarāgaṃ sarāgavacceṣṭamānaṃ kathaṃcin niścinvan vītarāganiścayaṃ pratikṣipatīti katham apramattaḥ svayam ātmānaṃ kadācid vītarāgaṃ sarāgavacceṣṭamānaṃ saṃvedayate na punaḥ param iti cet kutaḥ sugatasaṃvittiḥ kāryānumānād iti cet na tatkāryasya vyāhārāder vyabhicāritvavacanāt viprakṛṣṭasvabhāvasya sugatasya nāstitvaṃ pratikṣipyate bādhakābhāvān na tu tadastitvaniścayaḥ kriyata iti cet katham aniścitasattākaḥ stutyaḥ prekṣāvatām iti sāścaryaṃ naś cetaḥ kathaṃ vā saṃtānāṃtarakṣaṇasthitisvargaprāpaṇaśaktyādeḥ sattāniścayaḥ svabhāvaviprakṛṣṭasya kriyeta tadakaraṇe sarvatra saṃśayān nābhimatatattvaniścayaḥ saṃvedanādvaitamata evaṃ śreyas tasyaiva sugatatvāt saṃstutyatopapatter ity aparaḥ so pi yadi saṃvedyādyākārarahitaṃ niraṃśakṣaṇikavedanaṃ viprakṛṣṭasvabhāvaṃ kriyāt tadā na tatsattāsiddhiḥ svayam upalabhyasvabhāvaṃ cen na tatra vibhramaḥ svayam upalabdhasyāpi niścayābhāvād vibhramaḥ syād iti cet katham aniścitaṃ svataḥ siddhaṃ nāma yena svarūpasya svato gatir vyavatiṣṭheteti kvāyaṃ tiṣṭhed viprakṛṣṭasaṃśayavādī anādyavidyātṛṣṇākṣayād advayasaṃvedane vibhramābhāvo na niścayotpādāt sakalakalpanāvikalpatvāt tasyeti cet sā tarhy avidyā tṛṣṇā ca yady upalabhyasvabhāvā tadā na saṃvedanādvaitaṃ tasyās tato nyasyāḥ prasiddheḥ sānupalabhyasvabhāvā cet kutas tadbhāvābhāvaniścayo yato hy advayasaṃvedane vibhramāvibhramavyavasthā niraṃśasaṃvedanasiddhir evāvidyātṛṣṇānivṛttisiddhir ity api na samyak viprakṛṣṭetarasvabhāvayor arthayor ekatarasiddhāv anyatarasadbhāvāsadbhāvasiddher ayogāt katham anyathā vyāhāradiviśeṣopalaṃbhāt kasyacid vijñānādyatiśayasadbhāvo na siddhyet tad ayaṃ pratipattā svasmin vyāhārādikāryaṃ rāgitvārāgitvayoḥ saṃkīrṇam upalabhya paratra rāgitvaniyamabhāvaṃ sādhayati na punar arāgitvaṃ rāgitvaṃ ceti bruvāṇaḥ parīkṣakatvam abhimanyata iti kim api mahādbhutaṃ yathaiva hi rāgitvādyatīṃdriyaṃ tathā tadaniyatatvam apīti kutaścit tatsādhane vītarāgitvādyatiśayasādhanaṃ sādhīyaḥ tato yam asya pravacanasya praṇetāpta iti jñātuṃ śakyatvād āptamūlatvaṃ tatprāmāṇyanibaṃdhanaṃ siddhyaty eva athavānumānam idaṃ sūtram avinābhāvinā bhāvino mokṣamārgatvaliṃgān mokṣamārgadharmiṇi samyagdarśanāditrayātmakatvasya sādhyasya nirṇayāt tathā hi samyagdarśanajñānacāritrātmako mokṣamārgo mokṣamārgatvānyathānupapatteḥ na tāvad atrāprasiddho dharmī hetur vā mokṣavādinām aśeṣāṇām avipratipatteḥ mokṣābhāvavādinas tu prati tatsiddheḥ pramāṇataḥ kariṣyamāṇatvāt pratijñārthaikadeśo hetur iti cet kaḥ punaḥ pratijñārthas tadekadeśo vā sādhyadharmadharmisamudāyaḥ pratijñārthas tadekadeśaḥ sādhyaṃ dharmo yathānityaḥ śabdo 'nityatvād iti dharmī vā tadekadeśo yathā naśvaraḥ śabdaḥ śabdatvād iti so yaṃ hetutvenopādīyamāno na sādhyasādhanāyālaṃ svayam asiddhamiuniḥ cet kathaṃ dharmiṇo 'siddhatā prasiddho dharmīti vacanavyāghātāt satyaṃ prasiddha eva dharmīti cet sa tarhi hetutvenopādīyamāno pi na svayam asiddho yato na sādhyaṃ sādhayet sa hetus tadanvayaḥ syāt dharmiṇo nyatrānugamanābhāvād iti cet sarvam anityaṃ sattvād iti dharmaḥ kim anvayī yena svasādhyasādhane hetur iṣyate sattvādidharmasāmānyam aśeṣadharmivyaktiṣv anvayīti cet tathā dharmisāmānyam api dṛṣṭāṃtadharmiṇy ananvayaḥ punar ubhayatreti yat kiṃcid etat sādhyadharmaḥ punaḥ pratijñārthaikadeśatvān na hetur dharmiṇā vyabhicārāt kiṃ tarhi svarūpāsiddhatvād eveti na pratijñārthaikadeśo nāma hetvābhāso sti yo trāśaṃkyate śrāvaṇatvādivad asādhāraṇatvād anaikāṃtiko yaṃ hetur iti cen na asādhāraṇatvasyānaikāṃtikatvena vyāptyasiddheḥ sapakṣavipakṣayor hi hetur asattvena niścito 'sādhāraṇaḥ saṃśayito vā niścitaś cet katham anaikāṃtikaḥ pakṣe sādhyāsaṃbhave anupapadyamānatayāstitvena niścitatvāt saṃśayahetutvābhāvāt na ca sapakṣavipakṣayor asattvena niścite pakṣe sādhyāvinābhāvitvena niścetum aśakyaḥ sarvānityatvādau sattvāder ahetutvaprasaṃgāt na hi sattvādivipakṣa evāsattvena niścitaḥ sapakṣe pi tadasattvaniścayāt sapakṣasyābhāvāt tatra sarvānityatvādau sādhye sattvāder asattvaniścayān niścayahetutvaṃ na punaḥ śrāvaṇatvādes tadbhāve pīti cet nanu śrāvaṇatvādir api yadi sapakṣe syāt tadā taṃ vyāpnuyād eveti samānāṃtarvyāptiḥ sati vipakṣe dhūmādiś cāsattvena niścito niścayahetu rmā bhūt vipakṣe saty asati vā sattvena niścitaḥ sādhyāvinābhāvitvād dhetur eveti cet sapakṣe saty asati vā sattvena nirṇīto hetur astu tata eva sapakṣe tadekadeśe vā san kathaṃ hetur iti cet sapakṣe asann eva hetur ity anavadhāraṇāt vipakṣe tadasattvānavadhāraṇam astv ity ayuktaṃ sādhyāvinābhāvitvavyāghātāt naivaṃ sapakṣe tadasattvānavadhāraṇe vyāghātaḥ kaścid iti tatra sann asan vā sādhyāvinābhāvī hetur eva śrāvaṇatvādiḥ sattvādivat tadvanmokṣamārgatvād iti hetur nāsādhāraṇatvād agamakaḥ sādhyasya samyagdarśanajñānacāritrātmakatvasyābhāve jñānamātrātmakatvādau sarvathānupapannatvasādhanāt yadi punaḥ sapakṣavipakṣayor asattvena saṃśayito sādhāraṇa iti mataṃ tadā pakṣatrayavṛttitayā niścitayā saṃśayitayā vānaikāṃtikatvaṃ hetor ity āyātaṃ na ca prakṛtahetoḥ sāstīti gamakatvam eva viruddhatānena pratyuktā vipakṣe bādhakasya bhāvāc ca na caivaṃ hetor ānarthakyaṃ tato vidhimukhena sādhyasya siddher anyathā gamakatvavittau tadāpattes tataḥ sūktaṃ laiṃgikaṃ vā pramāṇam idaṃ sūtram avinābhāviliṃgāt sādhyasya nirṇayād iti pramāṇatvāc ca sākṣātprabuddhāśeṣatattvārthe prakṣīṇakalmaṣe siddhe pravṛttam anyathā pramāṇatvānupapatteḥ

nedaṃ sarvajñe siddhe pravṛttaṃ tasya jñāpakānupalaṃbhād abhāvasiddher iti parasya mahāmohaviceṣṭitam ācaṣṭe

nāsti sarvajño jñāpakānulabdheḥ khapuṣpavad iti bruvann ātmano mahāmohavilāsam āvedayati yasmād idaṃ jñāpakam upalabhyata ity āha

śītaṃ jalam ityādyupadeśenākṣāpekṣeṇāvitathena vyabhicāro 'nupacaritatatsākṣātkartṛpūrvakatvasya sādhyasyābhāve pi bhāvād avitathatvasya hetor upacāratas tatsākṣātkartṛpūrvakatvasādhane svasiddhāṃtavirodhāt tatsāmānyasya sādhane svābhimataviśeṣasiddhau pramāṇāṃtarāpekṣaṇāt prakṛtānumānavaiyarthyāpattir iti na maṃtavyam akṣānapekṣatvaviśeṣaṇāt sarvajñavijñānasyāpy akṣajatvād asiddhaṃ viśeṣaṇam ity aparaḥ so py aparīkṣakaḥ sakalārthasākṣātkaraṇasyākṣajajñānenāsaṃbhavāt dharmādīnām akṣair asaṃbaṃdhāt sa hi sākṣān na yuktaḥ pṛthivyādyavayavivat nāpi paraṃparayā rūparūpitvādivat svayam anumeyatvavacanāt yogajadharmānugṛhītānyakṣāṇi sūkṣmādyarthe dharmādau pravartaṃte maheśvarasyety apy asāraṃ svaviṣaye pravartamānānām atiśayāghānasyānugrahatvena vyavasthiteḥ sūkṣādyarthekṣāṇām apravartanāt tadaghaṭanāt yadi punas teṣām aviṣaye pi pravartanam anugrahas tadaikam eveṃdriyaṃ sarvārthaṃ grahīṣyatāṃ satyam aṃtaḥkaraṇam ekaṃ yogajadharmānugṛhītaṃ yugapatsarvārthasākṣātkaraṇakṣamam iṣṭam iti cet katham aṇor manasaḥ sarvārthasaṃbaṃdhaḥ sakṛd upapadyate dīrghaśaṣkulībhakṣaṇādau sakṛccakṣurādibhis tatsaṃbaṃdhaprasakteḥ rūpādijñānapaṃcakasya kramotpattivirodhāt kramaśo nyatra tasya darśanād iha kramaparikalpanāyāṃ sarvārtheṣu yogimanaḥsaṃbaṃdhasya kramakalpanās tu sarvārthānāṃ sākṣātkaraṇasamarthasyeśvaravijñānasyānumānasiddhatvāt tair īśamanasaḥ sakṛtsaṃbaṃdhasiddhir iti cet rūpādijñānapaṃcakasya kvacid yaugapadyenānubhavād anīśamanaso pi sakṛccakṣurādibhiḥ saṃbaṃdho stu kutaścid dharmaviśeṣāt tathopapatteḥ tādṛśo dharmaviśeṣaḥ kuto 'nīśasya siddha iti cet īśasya kutaḥ sakṛtsarvārthajñānāt tatkāryaviśeṣād iti cet tarhi sakṛdrūpādijñānapaṃcakāt kāryaviśeṣād anīśasya taddhetur dharmaviśeṣo stīti kiṃ na siddhyet tathā sati tasya rūpādijñānapaṃcakaṃ neṃdriyajaṃ syāt kiṃ tarhi dharmaviśeṣajam eveti cet sarvārthajñānam apy evam īśasyāṃtaḥkaraṇajaṃ mā bhūt samādhiviśeṣotthadharmaviśeṣajatvāt tasya manonapekṣasya jñānasyādarśanād adṛṣṭakalpanā syād iti cet manopekṣasya vedanasya sakṛtsarvārthasākṣātkāriṇaḥ kvacid darśanaṃ kim asti yenādṛṣṭasya kalpanā na syāt sarvārthajñānaṃ manopekṣaṃ jñānatvād asmadādijñānavad iti cet na hetoḥ kālātyayāpadiṣṭatvāt pakṣasyānumānabādhitatvāt tathā hisarvajñavijñānaṃ manokṣānapekṣaṃ sakṛtsarvārthaparicchedakatvāt yan manokṣāpekṣaṃ tat tu na sakṛtsarvārthaparicchedakaṃ dṛṣṭaṃ yathāsmadādijñānaṃ na ca tathedam iti manopekṣatvasya nirākaraṇāt nanv evaṃ śaṣkulībhakṣaṇādau rūpādijñānapaṃcakaṃ manokṣānapekṣaṃ sakṛdrūpādipaṃcakaparicchedakatvād yan naivaṃ tan naivaṃ dṛṣṭaṃ yathānyatra kramaśo rūpādijñānaṃ na ca tathedam ato kṣamanonapekṣam ity apy aniṣṭaṃ siddhyed iti mā maṃsthāḥ sādhanasyāsiddhatvāt parasyāpi hi naikāṃtena śaṣkulībhakṣaṇādau rūpādijñānapaṃcakasya sakṛdrūpādipaṃcakaparicchedakatvaṃ siddhaṃ so payogasyānekajñānasyaikatrātmani kramabhāvitvavacanāt śaktito nupayuktasya yaugapadyasyāprasiddheḥ pratītiviruddhaṃ cāsyākṣamanonapekṣatvasādhanaṃ tadanvayavyatirekānuvidhāyitayā tadapekṣatvasiddher anyathā kasyacit tadapekṣatvāyogāt tataḥ kasyacit sakṛtsūkṣmādyarthasākṣātkaraṇam icchatā manokṣānapekṣam eṣitavyam iti nākṣānapekṣatvaviśeṣaṇaṃ sūkṣmādyarthopadeśasyāsiddhaṃ siddham apy etad anarthakaṃ tat sākṣātkartṛpūrvakatvasāmānyasya sādhayitum abhipretatvān na vā sarvajñavādinaḥ siddhasādhyatā nāpi sādhyāvikalatvād udāharaṇasyānupapattir ity anye te pi svamatānapekṣaṃ bruvāṇā na pratiṣidhyaṃte parānurodhāt tathābhidhānāt svasiddhāṃtānusāriṇāṃ tu saphalam akṣānapekṣatvaviśeṣaṇam ity uktam eva tadanumātṛpūrvakasūkṣmādyarthopadeśe nākṣānapekṣāvitathatvam anaikāṃtikam ity api na śaṃkanīyaṃ liṃgānapekṣatvaviśeṣaṇāt na cedam asiddhaṃ paropadeśapūrvake sūkṣmādyarthopadeśe liṃgānapekṣāvitathatvaprasiddheḥ tenaiva vyabhicārīdam iti cet na paropadeśānapekṣatvaviśeṣaṇāt tad asiddhaṃ dharmādyupadeśasya sarvadā paropadeśapūrvakatvāt tad uktaṃ dharme codanaiva pramāṇaṃ nānyat kiṃ ca nendriyam iti kaścit tatra ke yaṃ codanā nāma kriyāyāḥ pravartakaṃ vacanam iti cet tat puruṣeṇa vyākhyātaṃ svato vā kriyāyāḥ pravartakaṃ śrotuḥ syāt na tāvat svata evācāryacoditaḥ karomīti hi dṛśyate na vacanacodita iti nanv apauruṣeyād vacanāt pravartamāno vacanacoditaḥ karomīti pratipadyate pauruṣeyād ācāryacodita iti viśeṣo sty eveti cet syād evaṃ yadi meghadhvānavadapauruṣeyaṃ vacanaṃ puruṣaprayatnanirapekṣaṃ pravartakaṃ kriyāyāḥ pratīyeta na ca pratīyate sarvadā puruṣavyāpārāpekṣatvāt tatsvarūpalābhasya puruṣaprayatno bhivyaṃjakas tasyeti cen naikāṃtanityasyābhivyaktyasaṃbhavasya samarthitatvāt puruṣeṇa vyākhyātam apauruṣeyaṃ vacaḥ kriyāyāḥ pravartakam iti cet sa puruṣaḥ pratyayito 'pratyayito vā na tāvat pratyayito tīndriyārthajñānavikalasya rāgadveṣavataḥ satyavāditayā pratyetum aśakteḥ syād apīṃdriyagocare rthe 'numānagocare vā puruṣasya pratyayitā nanu tṛtīyasthānaṃ saṃkrāṃte jātyaṃdhasyeva rūpaviśeṣeṣu na ca brahmā manvādir vātīndriyārthadarśī rāgadveṣavikalo vā sarvadopagato yato smāt pratyayitāc codanāvyākhyānaṃ pramāṇyam upeyād ity uktaṃ prāk svayam apratyayitāt tu puruṣāt tadvyākhyānaṃ pravartamānam asatyam eva nadyās tīre phalāni saṃtīti laukikavacanavat na cāpauruṣeyaṃ vacanam atathābhūtam apy arthaṃ brūyād iti vipratiṣiddhaṃ yatas tadvyākhyānam asatyaṃ na syāt laukikam api hi vacanam arthaṃ bravīti bodhayati budhyamānasya nimittaṃ bhavatīty ucyate vitathārthābhyadhāyi ca dṛṣṭam avipratiṣedhāt tad yadārthaṃ bravīti na tadā vitathārthābhidhāyi yadā tu bādhakapratyayotpattau vitathārthābhidhāyi na tadā yathārthaṃ bravīty avipratiṣedhe vedavacane pi tathā vipratiṣedho mā bhūt tatra bādhakapratyayotpatter asaṃbhavād vipratiṣedha eveti cet nāgnihotrāt svargo bhavatīti codanāyāṃ bādhakasadbhāvāt tathā hi nāgnihotraṃ svargasādhanaṃ hiṃsāhetutvāt sādhanavadhavat sādhanavadho vā na svargasādhanas tata evāgnihotravat vidhipūrvakasya paśvādivadhasya vihitānuṣṭhānatvena hiṃsāhetutvābhāvāt asiddho hetur iti cet tarhi vidhipūrvakasya sādhanavadhasya khārapaṭikānāṃ vihitānuṣṭhānatvena hiṃsāhetutvaṃ mā bhūd iti sadhanavadhāt svargo bhavatīti vacanaṃ pramāṇam astu tasyāpy aihikapratyavāyaparihārasamarthe tikartavyatālakṣaṇavidhipūrvakatvāviśeṣāt na hi vedavihitam eva vihitānuṣṭhānaṃ na punaḥ kharapaṭaśāstravihitam ity atra pramāṇam asti yāgaḥ śreyorthināṃ vihitānuṣṭhānaṃ śreyaskaratvān na sadhanavadhas tadviparītatvād iti cet kuto yāgasya śreyaskaratvaṃ dharmaśabdenocyamānatvāt yo hi yāgam anutiṣṭhati taṃ 'dhārmika' iti samācakṣate yaś ca yasya kartā sa tena samākhyāyate yathā yācako lāvaka iti tena yaḥ puruṣaṃ niḥśreyasena saṃyunakti sa dharmaśabdenocyate na kevalaṃ loke vede pi yajñena yajñam ayajaṃta devāstāni dharmāṇi prathamāny āsann iti yajatiśabdavācya evārthe dharmaśabdaṃ samāmanaṃtīti śavarāḥ so 'yaṃ yathārthanāmā śiṣṭavicārabahirbhūtatvāt na hi śiṣṭāḥ kvacid dharmādharmavyapadeśamātrād eva śreyaskaratvam aśreyaskaratvaṃ vā pratiyaṃti tasya vyabhicārāt kvacid aśreyaskare pi hi dharmavyapadeśo dṛṣṭo yathā māṃsavikrayiṇāṃ māṃsadāne śreyaskare pi vā dharmavyapadeśo yathā saṃnyāse svaghātī pāpakarmeti tadvidhāyini kaiścid bhāṣaṇāt sarvair yasya dharmavyapadeśaḥ pratipadyate sa śreyaskaro nānya iti cet tarhi na yāgaḥ śreyaskaras tasya saugatādibhir adharmatvena vyapadiśyamānatvāt sakalair vedavādibhir yāgasya dharmatvena vyapadiśyamānatvāc chreyaskaratve sarvaiḥ khārapaṭikaiḥ sadhanavadhasya dharmatvena vyapadiśyamānatayā śreyaskaratvaṃ kiṃ na bhavet yataḥ śreyorthināṃ saṃvihitānuṣṭhānaṃ na syāt lokagarhitatvam ubhayatra samānam keṣāṃcid agarhitatvaṃ ceti tato na sadhanavadhāgnihotrayoḥ pratyavāyetarasādhanatvavyavasthā pratyakṣādipramāṇabalāt tu nāgnihotrasya śreyaskaratvasiddhir iti nāsyaiva vihitānuṣṭhānatvaṃ yato hiṃsāhetutvābhāvād asiddho hetuḥ syāt tan na prakṛtacodanāyāṃ bādhakabhāvaniścayād arthatas tathābhāve saṃśayānudayaḥ puruṣavacanaviśeṣavad iti na tadupadeśapūrvaka eva sarvadā dharmādyupadeśo yenāsya paropadeśānapekṣatvaviśeṣaṇam asiddhaṃ nāma na ca paropadeśaliṃgajñānāpekṣā vitathatve pi tatsākṣātkartṛpūrvakatvaṃ sūkṣmādyarthopadeśasya prasiddhasya nopapadyate tathā vinābhāvaṃ saṃdehāyogād ity anavadyaṃ sarvavido jñāpakam

athavā

dharmādharmāv eva sopāyaheyopādeyatattvam eva vā kasyacid adhyakṣaṃ sādhanīyaṃ na tu sakalo rtha iti na sādhīyaḥ sakalārthapratyakṣatvāsādhane tadadhyakṣāsiddheḥ saṃvṛtyā sakalārthaḥ pratyakṣaḥ sādhya ity unmattabhāṣitaṃ sphuṭaṃ tasya tathābhāvāsiddhau kasyacit pramāṇatānupapatteḥ

tataḥ prakṛtahetor avyabhicāritā pakṣavyāpakatā ca sāmānyato boddhavyā yataś caivaṃ sarvajñasādhanam anavadyam

svayaṃ siddhaṃ hi kiṃcit kasyacit sādhakaṃ nānyathātiprasaṃgāt siddham api

na hi payonidher aṃbhaḥ kuṃbhādisaṃkhyānaṃ bahvaṃbhastvāt kūpāṃbhovad ity anumānāt tat teṣām ajñāyamānateti cet nāto viśeṣeṇāsiddhes tatsaṃkhyānamātreṇāvyabhicārācodanāt etenārthāpattyupamānābhyāṃ jñāyamānatā pratyuktā codanātas tatpratisiddhir iti cet na tasyāḥ kāryārthād anyatra pramāṇatāniṣṭeḥ pareṣāṃ tu tāni saṃtīty āgamāt pratipatter yuktaṃ tair vyabhicāracodanam

sarvasaṃbaṃdhi tad jñātāsiddhaṃ kiṃcid jñair jñātum aśakyatvāt na ca sarvajñas tadboddhāsti tatpratiṣedhavirodhāt ṣaṅbhiḥ pramāṇaiḥ sarvajño na vāryata iti cāyuktaṃ yasmāt

yad āptas tad adhikaraṇasya vacanādyanumānāt siddhisadbhāvāt tadabhiprāyasya ca tadanupalaṃbhanān niṣedhe sādhye kuto na doṣa iti na vācyam

anekāṃtopalabdhir eva hi pratipattur ekāṃtānulabdhiḥ prasiddhaiva svasaṃbaṃdhinī sā caikāṃtābhāvam aṃtareṇānupapadyamānā tatsādhanīyā na cānekāṃtopalaṃbhād evānekāṃtavidhir abhimataḥ sa eva caikāṃtapratiṣedha iti nānumānataḥ sādhanīyas tasya tatra vaiyarthyāt satyam etat kasyacit tu kutaścit sākṣātkṛte py anekāṃte viparītāropadarśanāt tadvyavacchedo nupalabdheḥ sādhyate tato syāḥ sāphalyam eva pramāṇasaṃplavopagamād vā na doṣaḥ parasyāpy ayaṃ nyāyaḥ samāna iti cet

sarvasaṃbaṃdhini sarvajñajñāpakānupalaṃbhe hi pratipattuḥ svayaṃ siddhe kutaścit kasyacit sarvajñajñāpakopalaṃbhasamāropo yadi vyavacchedyena tadā samāno nyāyaḥ syān na caivaṃ sarvajñābhāvavādināṃ tadasiddheḥ

svayam asarvajñasyāpi sarvavido boddhāro vṛttā vartaṃte vartiṣyaṃte matto 'nye pīti yuktaṃ vaktuṃ tatsiddhyupāyaghaṭanāt tat punar asarvajñavādinas te pūrvaṃ nāsan na saṃti na bhaviṣyaṃtīti pramāṇābhāvāt katham

saṃtaḥ praśasyāḥ prekṣāvaṃtaḥ puruṣās te madanye py anumānādinā sarvajñasya boddhāraḥ prekṣāvattvāt yathāham iti bruvato na kiṃcid bādhakam asti na ca prekṣāvattvaṃ mamāsiddhaṃ niravadyaṃ sarvavidyāvedakapramāṇavāditvāt yo hi yatra niravadyaṃ pramāṇaṃ vakti sa tatra prekṣāvān iti suprasiddham

madanye puruṣāḥ sarvajñajñāpakopalaṃbhaśūnyāḥ puruṣatvāt kāyādimattvād yathāham iti vacas tamovilasitam eva hetoḥ syādvādinānaikāṃtāt tasya pakṣīkaraṇād adoṣa iti cet na pakṣasya pratyakṣānumānabādhaprasakteḥ sarvajñavādino hi sarvajñajñāpakam anumānādisvasaṃvedanapratyakṣaṃ prativādinaś ca tadvacanaviśeṣotthānumānasiddhaṃ sarvapuruṣāṇāṃ sakalavitsādhanānubhavanaśūnyatvaṃ bādhate hetuś cātītakālaḥ syād iti nāsarvajñavādināṃ sarvavido boddhāro na kecid iti vaktuṃ yuktam

tad evaṃ siddho viśvatattvānāṃ jñātā tadabhāvasādhanasya jñāpakānupalaṃbhasya kārakānupalaṃbhasya ca nirākaraṇāt

sarvatattvārthajñānaṃ ca kasyacit syāt kalmaṣaprakṣayaś ca na syād iti na śaṃkanīyaṃ tadbhāva eva tasya sadbhāvopapattisiddheḥ

sarvajñavijñānasya svaṃ pratibaṃdhakaṃ kalmaṣaṃ tasminn asaty eva tad bhavati spaṣṭasvaviṣayāvabhāsitvāt nirdoṣacakṣurādivad ity atra nāsiddhaṃ sādhanaṃ pramāṇasadbhāvāt

nanv āmūlakalmaṣasya kṣaye kiṃ pramāṇam iti ced imaṃ brūmahe

samagrakṣayahetukaṃ hi cakṣuṣi timirādi na punar udbhavaddṛṣṭaṃ tadvatsarvavido jñānapratibaṃdhakam iti nanu kṣayamātrasiddhāv apy āmūlakṣayo sya na siddhyet punar nayane timiram udbhavad dṛṣṭam eveti cen na tadā tasya samagrakṣayahetutvābhāvāt samagrakṣayahetukam eva hi timirādikam ihodāharaṇaṃ nānyat na cānena hetor anaikāṃtikatā tatra tadabhāvāt kiṃ punaḥ kevalasya pratibaṃdhakaṃ yasyātyaṃtaparikṣayaḥ kvacit sādhyata iti nākṣeptavyam

yad bhāve niyamena yasyānudbhavas tat tasya pratibaṃdhakaṃ yathā timiraṃ netravijñānasya mohādibhāvo smadādeś cakṣurjñānānudbhavaś ca kevalasyeti mohādayas tatpratibaṃdhakāḥ pravakṣyaṃte tato na dharmiṇo 'siddhiḥ

kaḥ punar etat kṣayahetuḥ samagro yad bhāvād dhetusiddhir iti cet

kevalapratibaṃdhakasyānāgatasya saṃcitasya vātyaṃtikakṣayahetū samagrau saṃvaranirjare tapotiśayāt kasyacid avaśyaṃ bhavata eveti pramāṇasiddhaṃ tasya samagrakṣayahetutvasādhanaṃ yataḥ

nanu niḥśeṣatattvārthaveditve prakṣīṇakalmaṣatve ca cāritrākhye samyagdarśanāvinābhāvini siddhe pi bhagavataḥ śarīratvenāvasthānāsaṃbhavān na śreyomārgopadeśitvaṃ tathāpi tadavasthāne śarīratvābhāvasya ratnatrayanibaṃdhanatvavirodhāt tadbhāve py abhāvāt kāraṇāṃtarāpekṣāyāṃ na ratnatrayam eva saṃsārakṣayanimittam iti kaścit so pi na vipaścit yasmāt

tasya niḥśeṣatattvārthavedinaḥ samudbhūtaratnatrayasyāpi śarīritvenāvasthānaṃ svāyur viśeṣavaśavartitvāt na hi tadāyur apavartanīyaṃ yenopakramavaśāt kṣīyeta tadakṣaye ca tadavinābhāvinām ādikarmatrayodayo pi tasyāvatiṣṭhate tataḥ sthitasya bhagavataḥ śreyomārgopadeśitvaṃ katham api na virudhyate kutas tarhi tasyāyuḥkṣayaḥ śeṣāghātikarmakṣayaś ca syād yato muktir iti cet phalopabhogād āyuṣo nirjaropavarṇanād aghātikarmatrayasya ca śeṣasyādhikasthiter daṃḍakapāṭādikaraṇaviśeṣād apakarṣaṇādikarmaviśeṣād veti brūmaḥ na caivaṃ ratnatrayahetutā mukter vyāhanyate niścayanayād ayogikevalicaram asamayavartino ratnatrayasya muktihetutvavyavasthiteḥ nanu sthitasyāpy amohasya mohaviśeṣātmakavivakṣānupapatteḥ kutaḥ śreyomārgavacanapravṛttir iti ca na maṃtavyaṃ tīrthakaratvanāmakarmaṇā puṇyātiśayena tasyāgamalakṣaṇatīrthakaratvaśriyaḥ saṃpādanāt tīrthakaratvanāmakarma tu darśanaviśuddhyādibhāvanābalabhāvi vibhāvayiṣyate na ca mohavati vivakṣānāṃtarīyakatvaṃ vacanapravṛtter upalabhya prakṣīṇamohe pi tasya tatpūrvakatvasādhanaṃ śreyaḥ śarīratvādeḥ pūrvasarvajñatvādisādhanānuṣaṃgāt vacovivakṣānāṃtarīyakatvāsiddheś ceti niravadyaṃ samyagdarśanāditrayahetukamuktivādināṃ śreyomārgopadeśitvam

sākṣādaśeṣatattvajñānāt pūrvam āgamajñānabalād yoginaḥ śreyomārgopadeśitvam aviruddham ajñatvāsiddher iti na maṃtavyaṃ sarvajñakalpanānarthakyāt paramatānusaraṇaprasakteś ca yogijñānasamakālaṃ tasya tad ity apy asāraṃ tattvajñānapūrvatvavirodhāt tadupadeśasya tattvajñānāt paścāt tu mukteḥ khasyeva vāgvṛttyaghaṭanāt śarīratvenāvasthānāsaṃbhavād dūre sanmārgopadeśaḥ

na hi tattvajñānam eva saṃskārakṣaye kāraṇam avasthānavirodhasya tadavasthatvāt

tattvajñānād anyata eva saṃprajñātayogāt saṃsārakṣaye muktisiddhis tattvajñānān muktir iti pratijñā hīyate samādhiviśeṣaś ca cāritraviśeṣaḥ syādvādināṃ muktimārgo vyavasthitaḥ syāt

na sthirajñānātmakaḥ saṃprajñāto yogaḥ saṃskārakṣayakāraṇam iṣyate yatas tasya pradhānadharmatvāt tatkṣayān muktiḥ syāt so pi ca tatkṣayo jñānād ajñānād vā samādher iti paryanuyogasya samānatvād anavasthānam āśaṃkyate nāpi puruṣasvarūpamātraṃ samādhir yena tasya nityatvān nityaṃ muktir āpādyate tadāvirbhāvatirobhāvābhāvād anyathā pradhānavat puṃso pi pariṇāmasiddheḥ sarvapariṇāmīti syādvādāśrayaṇaṃ prasajyeta kiṃ tarhi viśiṣṭaṃ puruṣasvarūpam asaṃprajñātayogaḥ saṃskārakṣayakāraṇaṃ na ca pratijñāvyāghātas tattvajñānāj jīvanmukter āsthānāṃtakāle tattvopadeśaghaṭanāt paramaniḥśreyasasya samādhiviśeṣāt saṃskārakṣaye pratijñānād iti vadann aṃdhasarpabilapraveśanyāyena syādvādidarśanaṃ samāśrayatīty upadarśyate

nanu ca mithyārthābhiniveśena varjitaṃ puruṣasya svarūpaṃ na samyagdarśanaṃ tasya tattvārthaśraddhānalakṣaṇatvāt nāpi mithyājñānena varjitaṃ tatsamyagjñānaṃ tasya svārthāvāyalakṣaṇatvāt udāsīnaṃ ca na puṃrūpaṃ samyakcāritraṃ tasya guptisamitivratabhedasya bāhyābhyaṃtarakriyāviśeṣo paramalakṣaṇatvāt yena tathābhūtaratnatrayam eva mokṣasya kāraṇam asmābhir āsthīyate mithyābhiniveśamithyājñānayoḥ pradhānavivartitayā samādhiviśeṣakāle pradhānasaṃsargābhāve puruṣasya tadvarjitatve pi svarūpamātrāvasthānāt tad uktaṃ tadā draṣṭuḥ svarūpe vasthānam iti kaścit tad asat saṃprajñātayogakāle pi tādṛśaḥ puṃrūpasyābhāvāt paramaniḥśreyasaprasakteḥ tadā vairāgyatattvajñānābhiniveśātmakapradhānasaṃsargāsadbhāvān nāsaṃprajñātayogo sti yataḥ paramamuktir iti cet tarhi ratnatrayāj jīvanmuktir ity āyātaḥ pratijñāvyāghātaḥ paramatapraveśāt tattvārthaśraddhānatattvajñānavairāgyāṇāṃ ratnatrayatvāt tato jīvanmukter ārhaṃtyarūpāyāḥ parair iṣṭatvāt yad api draṣṭur ātmanaḥ svarūpe vasthānaṃ dhyānaṃ paramamuktinibaṃdhanaṃ tad api na ratnatrayātmakatāṃ vyabhicarati samyagjñānasya puṃrūpatvāt tasya tattvārthaśraddhānasahacaritatvāt paramaudāsīnyasya ca paramacāritratvāt

puruṣo na jñānasvabhāva iti na śakyavyavasthaṃ tathā hi

yathaiva hi suṣuptavattattvajñānarahitaḥ kapilo 'nyo vā nopadeśakārī parasya ghaṭate tathā pradhānam api svayam acetanatvāt kuṭādivat

tattvajñānasaṃsargād yogī jñānasvabhāva iti cet

yasya sarvathā niratiśayaḥ puruṣas tasya jñānasaṃsargād api na jñānasvabhāvo sau gaganavat katham anyathā caitanyaṃ puruṣasya svarūpam iti na virudhyate tato na kapilo mokṣamārgasya praṇetā yena saṃstutyaḥ syāt

neśvaraḥ śreyomārgopadeśī svayam acetanatvād ākāśavat svayam acetano sau jñānād arthāṃtaratvāt tadvat nātrāśrayāsiddho hetur īśvarasya puruṣaviśeṣasya syādvādibhir abhipretatvāt nāpi dharmigrāhakapramāṇabādhitaḥ pakṣas tadgrāhiṇā pramāṇena tasya śreyomārgopadeśitvenāpratipatteḥ paropagamataḥ sādhanābhidhānād vā na prakṛtacodyāvatāraḥ sarvasya tathā tadvacanāpratikṣepāt

yatheśvaro jñānasamavāyāc cetanas tathā jñānasaṃsargāt kapilo pi jño stu tathāpi tasyājñatve katham īśvaraś cetano yato 'siddho hetuḥ syāt

pradhānāśritaṃ jñānaṃ nātmano jñatvasādhanaṃ tato bhinnāśrayatvāt puruṣāṃtarasaṃsargijñānavad iti cet tarhi na jñānam īśvarasya jñatvasādhanaṃ tato bhinnapadārthatvād anīśvarajñānavad iti kiṃ nānumanyase

sraṣṭā jño nityaṃ jñānāśrayatvāt yas tu na jñaḥ sa na nityaṃ jñānāśrayo yathā vyomādiḥ na ca tathā sraṣṭā tato nityaṃ jña iti cet kiṃkṛtaṃ tadā sraṣṭur jñānāśrayatvaṃ jñānād bhede pi vastuta iti ciṃtyam samavāyakṛtam iti cet samavāyaḥ kim aviśiṣṭo viśiṣṭo vā prathamavikalpo nupapannaḥ

kasmāt

yasmāt sarveṣu samavāyiṣv eka eva samavāyas tattvaṃ bhavena vyākhyātam iti vacanāt tasmāt teṣāṃ viśeṣakṛn na nāma yena puṃsy eva jñānaṃ niyojayed ākāśādiparihāreṇa iti buddhyāmahe sattāvadekatve pi samavāyasya prativiśiṣṭapadārthaviśeṣaṇatayā viśeṣakāritvam iti cet tarhi viśiṣṭaḥ samavāyaḥ prati viśeṣyaṃ sattāvad eva iti prāpto dvitīyaḥ pakṣaḥ tatra ca

na hi saṃyogaḥ prativiśeṣyaṃ viśiṣṭo nānā na bhavati daṃḍapuruṣasaṃyogāt paṭadhūpasaṃyogasyābhedāpratīteḥ saṃyogatvenābheda eveti cet tad api tato yadi bhinnam eva tadā katham asyaikatve saṃyogayor ekatvaṃ tan nānā saṃyogo bhyupeyo 'nyathā svamatavirodhāt tadvatsamavāyo nekaḥ pratipadyatāṃ īśvarajñānayoḥ samavāyaḥ paṭarūpayoḥ samavāya iti viśiṣṭapratyayotpatteḥ samavāyiviśeṣāt samavāye viśiṣṭaḥ pratyaya iti cet tarhi saṃyogiviśeṣāt saṃyoge viśiṣṭapratyayo stu śithilaḥ saṃyogo nibiḍaḥ saṃyoga iti pratyayo yathā saṃyoge tathā nityaṃ samavāyaḥ kadācit samavāya iti samavāye pi samavāyino nityatvakādācitkatvābhyāṃ samavāye tatpratyayotpattau saṃyoginoḥ śithilatvanibiḍatvābhyāṃ saṃyoge tathā pratyayaḥ syāt svataḥ saṃyoginor nibiḍatve saṃyogo narthaka iti cet svataḥ samavāyinor nityatve samavāyo narthakaḥ kiṃ na syāt ihedaṃ samavetam iti pratītiḥ samavāyasyārtha iti cet saṃyogasyehedaṃ saṃyuktam iti pratītir artho stu tato na saṃyogasamavāyayor viśeṣo nyatra viṣvagbhāvāviṣvagbhāvasvabhāvābhyām iti tayor nānātvaṃ kathaṃcit siddhaṃ samavāyasya nānātve anityatvaprasaṃgaḥ saṃyogavad iti cet na ātmabhir vyabhicārāt kathaṃcid anityatvasyeṣṭatvāc ca kiṃ ca

yeṣām anāśrayaḥ samavāya iti mataṃ teṣām ātmajñānādibhiḥ samavāyibhiḥ kathaṃ saṃbadhyate saṃyogeneti cen na tasyādravyatvena saṃyogānāśrayatvāt samavāyeneti cāyuktaṃ svayaṃ samavāyāṃtarāniṣṭeḥ viśeṣaṇabhāveneti cet kathaṃ samavāyibhir asaṃbaddhasya tasya tadviśeṣaṇabhāvo niścīyate samavāyino viśeṣyāt samavāyo viśeṣaṇam iti pratīter viśeṣaṇaviśeṣyabhāva eva saṃbaṃdhaḥ samavāyibhiḥ samavāyasyeti cet sa tarhi tato yady abhinnas tadvad vā samavāyināṃ tādātmyasiddhir abhinnād abhinnānāṃ teṣāṃ tadvadbhedavirodhāt bhinna eveti cet kathaṃ tair vyapadiśyate parasmād viśeṣaṇaviśeṣyabhāvād iti cet sa eva paryanuyogo 'navasthānaṃ ca sudūram api gatvā svasaṃbaṃdhibhiḥ saṃbaṃdhasya tādātmyopagame paramataprasiddher na samavāyiviśeṣaṇatvaṃ nāma

saty api samavāyasya nānāsamavāyināṃ viśeṣaṇatve nānātvaprāptir daṃḍakaṭādivat na hi yugapan nānārthaviśeṣaṇam ekaṃ dṛṣṭaṃ sattvaṃ dṛṣṭam iti cen na tasya kathaṃcin nānārūpatvāt tadekatvaikāṃte ghaṭaḥ sann iti pratyayotpattau sarvathā sattvasya pratītatvāt sarvārthasattvapratītyanuṣaṃgāt kvacit sattāsaṃdeho na syāt sattvaṃ sarvātmanā pratipannaṃ na tu sarvārthās tadviśeṣyā iti tadā kvacit sattāsaṃdehe ghaṭaviśeṣaṇatvaṃ sattvasyānyad anyad arthāṃtaraviśeṣaṇatvam ity āyātam anekarūpatvaṃ nānārthaviśeṣaṇatvaṃ nānā na punaḥ sattvaṃ tasya tato bhedād iti cet tarhi ghaṭaviśeṣaṇatvādhāratvena sattvasya pratītau sarvārthaviśeṣaṇatvādhāratvenāpi pratipatteḥ sa eva saṃśayāpāyaḥ sarvārthaviśeṣaṇatvādhāratvasya tato narthāṃtaratvāt tasyāpi nānārūpasya sattvādbhede nānārthaviśeṣaṇatvān nānārūpād anarthāṃtaratvasiddheḥ siddhaṃ nānāsvabhāvaṃ sattvaṃ sakṛnnānārthaviśeṣaṇaṃ tadvatsamavāyo stu dravyatvādisāmānyaṃ dvitvādisaṃkhyānaṃ pṛthaktvādyavayavidravyam ākāśādi vibhudravyaṃ ca svayam ekam api purā yad anekārthaviśeṣaṇam ity etad anena nirastaṃ sarvathaikasya tathābhāvavirodhasiddher iti na paraparikalpitasvabhāvaḥ samavāyo sti yeneśvarasya sadā jñānasamavāyitopapatter jñatvaṃ siddhyet

kīdṛśas tarhi samavāyo 'stu

bhrāṃtaṃ kathaṃcid dravyabhedena pratibhāsanaṃ samavāyasyeti na matavyaṃ tadbhedaikāṃtasya grāhakābhāvāt na hi pratyakṣaṃ tadgrāhakaṃ tatredaṃ dravyam ayaṃ guṇādir ayaṃ samavāya iti bhedapratibhāsābhāvāt nāpy anumānaṃ liṃgābhāvāt ihedam iti pratyayo liṃgam iti cet na tasya samavāyitādātmyasvabhāvasamavāyasādhakatvena viruddhatvāt nityasarvagataikarūpasya samavāyenānāṃtarīyakatvāt guṇādīnāṃ dravyatvāt kathaṃcit tādātmyābhāsanasya dravyapariṇāmatvasya bhāvāt sādhanaśūnyaṃ sādhyaśūnyaṃ ca nidarśanam iti cen na atyaṃtabhedasya tatas teṣām aniścayāt tadasiddheḥ guṇaguṇinau kriyātadvaṃtau jātitadvaṃtau ca parasparam atyaṃtaṃ bhinnau bhinnapratibhāsatvāt ghaṭapaṭavad ity anumānam api na tadbhedaikāṃtasādhanaṃ kathaṃcid bhinnapratibhāsatvasya hetoḥ kathaṃcit tadbhedasādhanatayā viruddhatvāt siddhyabhāvāt na hi guṇaguṇyādīnāṃ sarvathā bhedapratibhāso sti kathaṃcit tādātmyapratibhāsanāt tathāhi guṇādayas tadvataḥ kathaṃcid abhinnās tato śakyavivecanatvānyathānupapatteḥ kim idam aśakyavivecanatvaṃ nāma vivekena grahītum aśakyatvam iti ced asiddhaṃ guṇādīnāṃ dravyād bhedena grahaṇāt tadbuddhau dravyasyāpratibhāsanāt dravyabuddhau ca guṇādīnām apratīteḥ deśabhedena vivecayitum aśakyatvaṃ tad iti cet kālakāśādibhir anaikāṃtikaṃ sādhanam iti kaścit tadanavabodhavijṛbhitaṃ svāśrayadravyād dravyāṃtaraṃ netum aśakyatvasyāśakyavivecanatvasya kathanāt na ca tadasiddham anaikāṃtikatvaṃ sādhyadharmiṇi sadbhāvād vipakṣād vyāvṛtteś ca tan na guṇādīnāṃ kathaṃcid dravyatādātmyapariṇāmenāvabhāsanam asiddhaṃ nāpi dravyapariṇāmatvaṃ yena sādhyaśūnyaṃ sādhanaśūnyaṃ vā nidarśanam anumanyate samavāyo vārthasyaiva paryāyo na siddhyet siddhe pi samavāyasya dravyapariṇāmatve nānātve ca kiṃ siddham iti pradarśayati

tad evaṃ samavāyasya tattvato bhinnasya sarvathā pratyakṣādibādhanāt tadabādhitadravyapariṇāmaviśeṣasya samavāyaprasiddher jñānasamavāyād jño maheśvara iti kathaṃcit tādātmyapariṇāmād evoktaḥ syāt sa ca mokṣāmārgasya praṇeteti bhagavān arhann eva nāmāṃtareṇa stūyamānaḥ kenāpi vārayitum aśakyaḥ paras tu kapilādivadajño na tatpraṇetā nāma

yo py āha avidyātṛṣṇābhyāṃ vinirmuktatvāt pramāṇabhūto jagaddhitaiṣī sugato mārgasya śāsteti so pi na prekṣāvān tathā vyavasthityaghaṭanāt na hi śobhanaṃ saṃpūrṇaṃ vā gataḥ sugato vyavatiṣṭhate kṣaṇikanirāsravacittasya prajñāpāramitasya śobhanatvasaṃpūrṇatvābhyām iṣṭasya siddhyupāyāpāyāt bhāvanāprakarṣaparyaṃtas tatsidhdyupāya iti cet na bhāvanāyā vikalpātmakatvenātattvaviṣayāyāḥ prakarṣaparyaṃtaprāptāyās tattvajñānavaitṛṣṇyasvabhāvodayavirodhāt na hi sā śrutamayī tattvaviṣayā śrutasya pramāṇatvānuṣaṃgāt tattvavivakṣāyāṃ pramāṇaṃ seti cet tarhi ciṃtāmayī syāt tathā ca na śrutamayī bhāvanā nāma parārthānumānarūpā śrutamayī svārthānumānātmikā ciṃtāmayīti vibhāgo pi na śreyān sarvathā bhāvanāyās tattvaviṣayatvāyogāt tattvaprāpakatvād vastuviṣayatvam iti cet katham avastvālaṃbanā sā vastunaḥ prāpikā tadadhyavasāyāt tatra pravartakatvād iti cet kiṃ punar adhyavasāyo vastu viṣayīkurute yato sya tatra pravartakatvaṃ svalakṣaṇadarśanavaśaprabhāvo 'dhyavasāyaḥ pravṛttiviṣayopadarśakatvāt pravartaka iti cet pratyakṣapṛṣṭabhāvī vikalpas tathāstu samāropavyavacchedakatvād anumānādhyavasāyasya tathābhāve darśanotthādhyavasāyasya kim atathābhāvas tadaviśeṣāt pravṛttasyāropasya vyavacchedo dhyavasāyaḥ pravartako na punaḥ pravartiṣyamāṇasya vyavacchedaka iti bruvāṇaḥ kathaṃ parīkṣako nāma tattvārthavāsanājanitādhyavasāyasya vastuviṣayatāyām anumānādhyavasāyasyāpi seṣṭeti tadātmikābhāvanā na tattvaviṣayato nāvidyāprasūtihetur avijñāto vidyodayavirodhāt nanv avidyānukūlāyā evāvidyāyā vidyāprasavanahetutvaṃ viruddhaṃ na punar vidyānukūlāyāḥ sarvasya tata eva vidyodayo paramād anyathā vidyānāditvaprasakteḥ saṃsārapravṛttyayogād iti cet na syādvādināṃ vidyāpratibaṃdhakābhāvād vidyodayasyeṣṭeḥ vidyāsvabhāvo hy ātmā tadāvaraṇodaye syād avidyāvivartaḥ svapratibaṃdhakābhāve tu svarūpe vyavatiṣṭhata iti nāvidyaivānādir vidyodayanimittā sakalavidyām upeyām apekṣya deśavidyā tadupāyarūpā bhavaty avidyaiveti cet na deśavidyāyā deśataḥ pratibaṃdhakābhāvād avidyātvavirodhāt yā tu kenacid aṃśena pratibaṃdhakasya sadbhāvād avidyātmanaḥ sāpi na vidyodayakāraṇaṃ tadabhāva eva vidyāprasūter iti na vidyātmikā bhāvanā guruṇopadiṣṭā sādhyamānā sugatatvahetur yataḥ sugato vyavatiṣṭhate bhavatu vā sugatasya vidyāvaitṛṣṇyasaṃprāptis tathāpi na śāstṛtvaṃ vyavasthānābhāvāt tathā hi sugato na mārgasya śāstā vyavasthānavikalatvāt khaṅgivat vyavasthānavikalo sāv avidyātṛṣṇāvinirmuktatvāt tadvat

buddho bhaveyaṃ jagato hitāyeti bhāvanāsāmarthyād avidyātṛṇṇāprakṣaye pi sugatasya vyavasthāne khaṅgino 'py ātmānaṃ śamayiṣyāmīti bhāvanābalād vyavasthānam astu viśeṣābhāvāt

khaṅgino nirāsravaṃ cittaṃ cittāṃtaraṃ nārabhate jagaddhitaiṣitvābhāve caramatve na sati sahakārirahitatvāt tādṛgdīpaśikhāvad ity ayuktaṃ sahakārirahitatvasya hetor buddhacittenānaikāṃtāt tadviśeṣaṇasya hitaiṣitvābhāvasya caramatvasya vāsiddhatvāt samānaṃ hi tāvad dhitaiṣitvaṃ khaṅgisugatayor ātmajagadviṣayaṃ sarvaviṣayaṃ hitaiṣitvaṃ khaṅgino nāsty eveti cet sugatasyāpi kṛtakṛtyeṣu tadabhāvāt tatra tadbhāve vā sugatasya yat kiṃcanakāritvaṃ pravṛttinaipphalyāt yat tu deśato 'kṛtakṛtyeṣu tasya hitaiṣitvaṃ tat svaṅgino pi svacitteṣūttareṣv astīti na jagaddhitaiṣitvābhāvaḥ siddhaḥ nāpi caramatvaṃ pramāṇābhāvāt caramaṃ nirāsravaṃ khaṅgicittaṃ svopādeyānāraṃbhakatvād vartisnehādiśūnyadīpādikṣaṇavad iti cet na anyonyāśrayaṇāt sati hi tasya svopādeyānāraṃbhakatve caramatvasya siddhis tatsiddhau ca svopādeyānāraṃbhakatvasiddhir iti nāpramāṇasiddhaviśeṣaṇo hetur vipakṣavṛttiś ca khaṅgisaṃtānasyānaṃtatvapratiṣedhāyālaṃ yenottarottaraiṣyaciṃtāpekṣayātmānaṃ śamayiṣyāmīty abhyāsavidhānāt svacittaikasya śamane pi tatsaṃtānasyāparisamāptisiddher niranvayanirvāṇābhāvaḥ sugatasyevānaṃtajagadupakārasya na vyavatiṣṭheta tathāpi kasyacit praśāṃtanirvāṇe sugatasya tad astu tataḥ suṣṭhu gata eva sugataḥ sa ca kathaṃ mārgasya praṇetā nāma

na kasyacic chāṃtanirvāṇam asti yena sugatasya tadvat tad āpādyate nirāsravacittotpādalakṣaṇasya nirvāṇasyeṣṭatvāt tataḥ śobhanaṃ saṃpūrṇaṃ vā gataḥ sugataḥ pramātmakaḥ śāstā mārgasyeti cet na tasyāpi vidhūtakalpanājālasya vivakṣāvirahād vācaḥpravṛttivirodhāt

buddhabhāvanodbhūtatvād buddhatvaṃ saṃvartakād dharmaviśeṣād vināpi vivakṣāyā buddhasya sphuṭaṃ vāgvṛttir yadi tadā sa sānvayo niranvayo vā syāt kiṃ cātaḥ

na sānvayaḥ sugato yena tīrthakaratvabhāvanopāttāttīrthakaratvanāmakarmaṇo tiśayavataḥ puṇyād āgamalakṣaṇaṃ tīrthaṃ pravartayato 'rhato vivakṣārahitasya nāmāṃtarakaraṇāt syādvādimataṃ siddhyet nāpi pratikṣaṇavināśī sugataḥ kṣaṇe śāstā yenāsya kramayaugapadyābhyām arthakriyākṣatir āpādyate kiṃ tarhi sugatasaṃtānaḥ śāsteti yo brūyāt tasyāpi sa saṃtānaḥ kim avastu vastu vā syāt ubhayatrārthakriyākṣatiparamatasiddhī tadavasthe tathāhi

svayam aparāmṛṣṭabhedāḥ pūrvottarakṣaṇāḥ saṃtāna iti cet tarhi tasyāvastutvād arthakriyākṣatiḥ saṃtānibhyas tattvātattvābhyām avācyatvasyāvastutvena vyavasthāpanāt saṃtānasya vastutve vā siddhaṃ paramatam ātmanas tathābhidhānāt kathaṃcid dravyatādātmyenaiva pūrvottarakṣaṇānāṃ saṃtānatvasiddheḥ pratyāsattyaṃtarasya vyabhicārāt tāttvikatānabhyupagamāc ca

yathā jāgradvijñānān naṣṭād api prabuddhavijñānaṃ dṛṣṭaṃ tayā naṣṭāyāḥ pūrvavivakṣāyāḥ sugatasya vāco pi pravartamānāḥ saṃbhāvyā iti cet

yat savāsanaṃ naṣṭaṃ tan na kāryakāri yathātmīyābhiniveśalakṣaṇaṃ kalpanājālaṃ sugatasya savāsanaṃ naṣṭaṃ ca vivakṣāvakhyakalpanājālam iti na pūrvavivakṣāto sya vāgvṛttir yuktim adhivasati jāgradvijñānena vyabhicārī hetur iti cet na savāsanagrahaṇāt tasya hi vāsanāprabodhe sati svakāryakāritvam anyathātiprasaṃgāt sugatasya vivakṣā vāsanāprabodhopagame tu vivakṣotpattiprasakteḥ kuto 'tyaṃtaṃ kalpanāvilayaḥ syān mataṃ sugatavāco vivakṣāpūrvikā vāktvād asmadādivāgvat tadvivakṣā ca buddhadaśāyāṃ na saṃbhavati tatsaṃbhave buddhatvavirodhāt sāmarthyāt pūrvakālabhāvinī vivakṣā vāgvṛttikāraṇaṃ gotraskhalanavad iti tad ayuktam gotraskhalanasya tatkālavivakṣāpūrvakatvapratīteḥ tad dhi padmāvatīti vacanakāle vāsavadatte tivacanaṃ na ca vāsavadattāvivakṣā tadvacanahetur anyadā ca tadvacanam iti yuktaṃ prathamaṃ padmāvatīvivakṣā hi vatsarājasya jātā tadanaṃtaram āśv evātyaṃtābhyāsavaśād vāsavadattāvivakṣā tadvacanaṃ ceti sarvajanaprasiddhaṃ katham anyathānyamanaskena mayā prastutātikrameṇānyad uktam iti saṃpratyayaḥ syāt tathā ca katham atītavivakṣāpūrvakatve sugatavacanasya gotraskhalanam udāharaṇaṃ yena vivakṣām aṃtareṇaiva sugatavāco na pravarteran suṣuptavacovat prakārāṃtarāsaṃbhavāt na hi suṣuptasya suṣuptadaśāyāṃ vivakṣāsaṃvedanam asti tadabhāvaprasaṃgāt paścād anumānāṃtaravivakṣāsaṃvedanam iti cet na liṃgābhāvāt vacanādi liṃgām iti cet suṣuptavacanādir jāgradvacanādir vā prathamapakṣe vyāptyasiddhiḥ svataḥ parato vā suṣuptavacanāder vivakṣāpūrvakatvena pratipattum aśakteḥ jāgradvacanādis tu na suṣuptavivakṣāpūrvako dṛṣṭa iti tadagamaka eva sanniveśādivajjagatkṛtakatvasādhane yādṛśām abhinavakūpādīnāṃ sanniveśādi dhīmatkāraṇakaṃ dṛṣṭaṃ tādṛśām adṛṣṭadhīmatkāraṇānām api jīrṇakūpādīnāṃ tadgamakaṃ nānyādṛśānāṃ bhūdharādīnām iti bruvāṇā yādṛśāṃ jāgradādīnāṃ vivakṣāpūrvakaṃ vacanādi dṛṣṭaṃ tādṛśām eva deśāṃtarādivartināṃ tattadgamakaṃ nānyādṛśāṃ suṣuptādīnām iti kathaṃ na pratipadyate tathā pratipattau ca na sugatasya vivakṣāpūrvikā vāgvṛttiḥ sākṣātparaṃparayā vā śuddhasya vivakṣāpāyād anyathātiprasaṃgāt

satyaṃ na sugatasya vāco vivakṣāpūrvikās tatsannidhānamātrāt kuṭyādibhyo pi yathā pratipattur abhiprāyaṃ tadudbhūteś ciṃtāratnopamatvāt sugasya tad uktaṃ ciṃtāratnopamāno jagati vijayate viśvarūpo py arūpaḥ iti kecit te katham īśvarasyāpi sannidhānāj jagad udbhavatīti pratiṣeddhuṃ samarthāḥ sugateśvarayor anupakārakatvādinā sarvathā viśeṣābhāvāt

tathāhi

tad evaṃ na sugato mārgasyopadeṣṭā pramāṇatvābhāvād īśvaravat na pramāṇam asau tattvaparicchedakatvābhāvāt tadvat na tattvaparicchedako sau sarvathārthakriyārahitatvāt tadvad eva na vārthakriyārahitatvam asiddhaṃ kṣaṇikasya kramākramābhyāṃ tadvirodhān nityavat syān mataṃ saṃvṛttyaiva sugataḥ śāstā mārgasyeṣyate na vastutaś citrādvaitasya sugatatvād iti tad asat sutarāṃ tasya śāstṛtvāyogāt tathāhi

paramārthataś citrādvaitaṃ tāvan na saṃbhavaty eva citrāsyādvaitatvavirodhāt tadvadbahirarthakasyāpy anyathā nānaikatvasiddheḥ svān mataṃ citrākārāpy ekā buddhir bāhyacitravilakṣaṇatvāt śakyavivecanaṃ hi bāhyaṃ citram aśakyavivecanā svabuddhir nīlādyākārā iti tad asat bāhyadravyasya citraparyāyātmakasyāśakyavivecanatvāviśeṣāc citraikarūpatāpatteḥ yathaiva hi jñānasyākārās tato vivecayitum aśakyās tathā pudgalāder api rūpādayaḥ nānāratnarāśau bāhye padmarāgamaṇir ayaṃ caṃdrakāṃtamaṇiś cāyam iti vivecanaṃ pratītam eveti cet tarhi nīlādyākāraikajñāne pi nīlākāro yaṃ pītākāraś cāyam iti vivecanaṃ kiṃ na pratītaṃ citrapratibhāsakāle tan na pratīyata eva paścāt tu nīlādyabhāsāni jñānāṃtarāṇy avidyodayād vivekena pratīyaṃta iti cet tarhi maṇirāśipratibhāsakāle padmarāgādivivecanaṃ na pratīyata eva paścāt tu tatpratītir avidyodayād iti śakyaṃ vaktuṃ maṇirāśer deśabhedena vibhajanaṃ vivecanam iti cet bhinnajñānasaṃtānarāśeḥ samaṃ ekajñānākāreṣu tadabhāva iti cet ekam aṇyākāreṣv api maṇer ekasya khaṃḍane tadākāreṣu tad astīti cet jñānasyaikasya khaṃḍane samānaṃ parāṇy eva jñānāni tatkhaṃḍane tatheti cet parāṇy eva maṇikhaṃḍadravyāṇi maṇikhaṃḍane tānīti samānam nanv evaṃ vicitrajñānaṃ vivecayann arthe patatīti tadavivecanam eveti cet tarhi ekatvapariṇatadravyākārān eva vivecayannānādravyākāreṣu patatīti tadavivecanam astu tato yathaikajñānākārāṇām aśakyavivecanatvaṃ tathaikapudgalādidravyākārāṇām apīti jñānavadbāhyam api citraṃ sidhdyat kathaṃ pratiṣedhyaṃ yena citrādvaitaṃ sidhdyet na ca siddhe pi tasmin mārgopadeśanāsti tattvato mokṣatanmārgāder abhāvāt saṃvedanādvaite tadabhāvo 'nena niveditaḥ pratyakṣādibhir bhedaprasiddheḥ tadviruddhaṃ ca citrādyadvaitam iti sugatamatād anya evopaśamavidher mārgaḥ siddhaḥ tato na sugatas tatpraṇetā brahmavat

na hi nityādirūpasya brahmaṇaḥ svataḥ siddhiḥ kṣaṇikānaṃśasaṃvedanavat nāpi paratas tasyāniṣṭeḥ anyathā dvaitaprasakteḥ kalpitād anumānādeḥ tatsādhane na tāttvikī siddhir yato nirodhotpattibaddhamocakabaṃdhamuktirahitaṃ pratibhāsamātram āsthāya mārgadeśanā dūrotsāritaivety anumanyate tad evaṃ tattvārthaśāsanāraṃbhe 'rhann eva syādvādanāyakaḥ stutiyogyo 'stadoṣatvāt astadoṣo 'sau sarvavittvāt sarvavid asau pramāṇānvitamokṣamārgapraṇāyakatvāt ye tu kapilādayo 'sarvajñās te na pramāṇānvitamokṣamārgapraṇāyakās tata evāsarvajñatvān nāstadoṣā iti na parīkṣakajanastavanayogyās teṣāṃ sarvathehitahīnamārgatvāt sarvathaikāṃtavādināṃ mokṣamārgavyavasthānupapatter ity upasaṃhriyate

iti śāstrādau stotavyaviśeṣasiddhiḥ

kṣityādipariṇāmaviśeṣaś cetanātmakaḥ sakalalokaprasiddhamūrtir ātmā tato nyo na kaścit pramāṇābhāvād iti kasya sarvajñatvavītarāgatve mokṣo mokṣamārgapraṇetṛtvaṃ stutyatā mokṣamārgapratipitsā vā siddhyet tadasiddhau ca nādisūtrapravartanaṃ śreya iti yo py ākṣipati so pi na parīkṣakaḥ svasaṃvedanād ātmanaḥ siddhatvāt svasaṃvedanaṃ bhrāṃtam iti cet na tasya sarvadā bādhavarjitatvāt pratiniyatadeśapuruṣakālabādhavarjitena viparītasaṃvedanena vyabhicāra iti na maṃtavyaṃ sarvadeti viśeṣaṇāt na ca kṣmādivivartātmake caitanyaviśiṣṭakāyalakṣaṇe puṃsi svasaṃvedanaṃ saṃbhavati yena tato rthāṃtaram ātmānaṃ na prasādhayet

svasaṃvedanaprasiddham ity atrocyate

na hīdaṃ nīlam ityādi pratibhāsanaṃ svasaṃvedanaṃ bāhyeṃdriyajatvād anahaṃkārāspadatvāt na ca tathāhaṃ sukhīti pratibhāsanam iti spaṣṭaṃ tad anubhūyate gauro ham ity avabhāsanam anena pratyuktaṃ karaṇāpekṣatvād ahaṃ gulmīty avabhāsanavat karaṇāpekṣaṃ hīdaṃ śarīrāṃtaḥsparśaneṃdriyanimittatvāt sukhy aham ity avabhāsanam iti tathāstu tata eveti cet na tasyāhaṃkāramātrāśrayatvāt bhrāṃtaṃ tad iti hi cen na abādhatvāt nanv ahaṃ sukhīti vedanaṃ karaṇāpekṣaṃ vedanatvād ahaṃ gulmītyādivedanavad ity anumānabādhasya sadbhāvāt sabādham eveti cet kim idam anumānaṃ karaṇamātrāpekṣatvasya sādhakaṃ bahiḥkaraṇāpekṣatvasya sādhakaṃ vā prathamapakṣe na tatsādhakaṃ svasaṃvedanasyāṃtakaraṇāpekṣasyeṣṭatvāt dvitīyapakṣe pratītivirodhaḥ svatas tasya bahiḥkaraṇāpekṣatvāpratīteḥ svarūpamātraparāmarśi vāhaṃ sukhīty āvedanam ity anumānād api tasya tathābhāvāsiddheḥ svātmani kriyāvirodhāt svarūpaparāmarśaṇam asyāsiddham iti cet

pṛthivyāpastejovāyur iti tattvāni sarvam upaplavamātram iti vā sveṣṭaṃ tattvaṃ vyavasthāpayatsvasaṃvedanaṃ svīkartum arhaty eva anyathā tadasiddheḥ paraparyanuyogamātraṃ kurute na punas tattvaṃ vyavasthāpayatīti cet vyāhatam idaṃ tasyaiveṣṭatvāt paropagamāt paraparyanuyogamātraṃ kurute na tu svayam iṣṭe yena tad eva tattvaṃ vyavasthāpitaṃ bhaved iti cet sa paropagamo yady upaplutas tadā na tataḥ paraparyanuyogo yuktaḥ so nupaplutaś cet kathaṃ na svayam iṣṭaḥ paropagamāṃtarād anupapluto na svayam iṣṭatvād iti cet tad api paropagamāṃtaram upaplutaṃ na vedyanivṛtteḥ paryanuyogaḥ sudūram api gatvā kasyacit svayam iṣṭau siddham iṣṭatattvavyavasthāpanaṃ svasaṃviditaṃ pramāṇam anvākarṣaty anyathā ghaṭāder iva tadvyavasthāpakatvāyogāt na hi svayam asaṃviditaṃ vedanaṃ paropagamenāpi viṣayaparicchedakaṃ vedanāṃtaraviditaṃ tadiṣṭasiddhinibaṃdhanam iti cen na anavasthānāt tathā hi

arthadarśanaṃ pratyakṣam iti vṛhaspatimataṃ parityajyaikārthasamavetānaṃtarajñānavedyam arthajñānam iti bruvāṇaḥ kathaṃ cārvāko nāma paropagamāt tathāvacanam iti cen na svasaṃviditajñānavādinaḥ paratvāt tato pi matāṃtarasamāśrayasya durnivāratvāt na ca tadupapannam anavasthānāt iti siddhaṃ svasaṃvedanaṃ bādhavarjitaṃ sukhy aham ityādi kāyāt tattvāṃtaratayātmano bhedaṃ sādhayatīti kiṃ naściṃtayā

caitanyadehau tattvāṃtaratvena bhinnau bhinnalakṣaṇatvāt toyatejovat ity atra nāsiddho hetuḥ svasaṃvedanalakṣaṇatvāc caitanyasya kāṭhinyalakṣaṇatvāt kṣityādipariṇāmātmano dehasya tayor bhinnalakṣaṇatvasya siddheḥ pariṇāmipariṇāmabhāvena bhedasādhane siddhasādhanam ity ayuktaṃ tattvāṃtaratayeti sādhyadehacaitanyayoḥ tattvāntarayā bhedasādhanam asti viśeṣaṇāt kuṭapaṭābhyāṃ bhinnalakṣaṇābhyāṃ tattvāṃtaratvena bhedarahitābhyām anekāṃta iti cen na tatra pareṣāṃ bhinnalakṣaṇatvāsiddher anyathā cattvāry eva tattvānīti vyavasthānupapatteḥ kuṭapaṭādīnāṃ bhinnalakṣaṇatve pi tattvāṃtarābhāve kṣityādīnām api tattvāṃtarābhāvāt dhāraṇādilakṣaṇasāmānyabhedāt teṣāṃ tattvāṃtaratvaṃ na lakṣaṇaviśeṣabhedād yena ghaṭapaṭādīnāṃ tatprasaṃga iti cet tarhi svasaṃvidatvetaratvalakṣaṇasāmānyabhedād dehacaitanyayos tattvāṃtaratvasādhanāt kathaṃ kuṭapaṭābhyāṃ tasya vyabhicāraḥ syādvādināṃ punar viśeṣalakṣaṇabhedād bhedasādhane pi na tābhyām anekāṃtaḥ kathaṃcit tattvāṃtaratayā tayor bhedopagamāt sattvādisāmānyalakṣaṇabhede hetur asiddha iti cen na katham anyathā kṣityādibhedasādhane pi so 'siddho na bhavet asādhāraṇalakṣaṇabhedasya hetutvān naivam iti cet samānam anyatra sarvathā viśeṣābhāvāt

bahiraṃtarmukhākārayor iṃdriyajasvasaṃvedanayor bhedena prasiddhau siddham idaṃ sādhanaṃ varṇanīyaṃ dehacaitanye bhinne bhinnapramāṇavedyatvād iti karaṇajajñānavedyo hi dehaḥ svasaṃvedanavedyaṃ caitanyaṃ pratītam iti siddhaṃ sādhanaṃ svayaṃ svasaṃvedanavedyena parair anumeyena bhinnena caitanyena vyabhicārīti na yuktaṃ svasaṃvedyānumeyasvabhāvābhyāṃ tasya bhedāt tata evaikasya pratyakṣānumānaparicchedyenāgninā na tadanaikāṃtikaṃ nāpi māraṇaśaktyātmakaviṣadravyeṇa śakṛtādṛśā śaktiśaktimatoḥ kathaṃcid bhedaprasiddheḥ sarvathā bhedasya dehacaitanyayor apy asādhanatvāt tathā sādhane saddravyatvādināpi bhedaprasakter nobhayor api sattvadravyatvādayor avyavatiṣṭheran yathā hi dehasya caitanyāt sattvena vyāvṛttau sattvavirodhas tathā caitanyasyāpi dehāt evaṃ dravyatvādibhir vyāvṛttau codyaṃ bhinnapramāṇavedyatvād evety avadhāraṇād vā na kenacid vyabhicāracodanā hetoḥ saṃbhavati yena viśeṣaṇam ekenetyādi prayujyate saṃdigdhavipakṣavyāvṛttikatvam api nāsya śaṃkanīyaṃ kutracid abhinnarūpe bhinnapramāṇavedyatvāsaṃbhavāt tādṛśaḥ sarvasyānekasvabhāvatvasiddher anyathārthakriyānupapatter avastutvaprasakteḥ yad apy abhyadhāyi

pṛthivyāpastejovāyur iti tattvāni tatsamudāyaḥ śarīreṃdriyasaṃjñāviṣayaḥ tebhyaś caitanyam ity etad api na parīkṣākṣameritaṃ śarīrādīnāṃ caitanyavyaṃjakatvakārakatvayor ayogāt kutas tadayogaḥ

nityaṃ caitanyaṃ śaśvadabhivyaṃgyatvāt kṣityāditattvavat śaśvadabhivyaṃgyaṃ tatkāryatānupagamāt kadācit kāryatvopagame vābhivyaktivādavirodhāt tadabhivyaktikāla etasyābhivyaṃgatvaṃ nānyathety asiddhaṃ sarvadābhivyaṃgatvaṃ na maṃtavyaṃ abhivyaktiyogyatvasya hetutvāt tata eva na parasya ghaṭādibhir anaikāṃtikaṃ teṣāṃ kāryatve saty abhivyaṃgyatvasyāśāśvatikatvāt syādvādināṃ tu sarvasya kathaṃcin nityatvān na kenacid vyabhicāraḥ

na hy ekāṃtanaśvarā ghaṭādayaḥ pradīpādibhir abhivyaṃgyā nāma nāśaikāṃte 'bhivyaṃgyābhivyaṃjakabhāvasya virodhān nityaikāṃtavat jātyaṃtare tasya pratīyamānatvād iti pratipakṣāpekṣayā na ghaṭādibhir anekāṃtaḥ sādhanasya tataḥ kathaṃcic caitanyanityatāprasaktibhayān na śarīrādayaś cittābhivyaṃjakāḥ pratipādanīyāḥ śabdasya tālvādivat tebhyaś caitanyam utpādyata iti kriyādhyāhārād vyaṃjata iti kriyādhyāhārasya pauraṃdarasyāyuktatvāt kārakā eva śarīrādayas tasyeti cānupapannaṃ teṣāṃ sahakāritvenopādānatvena vā kārakatvāyogād ity upadarśayann āha

svopādānarahitāyā vitteḥ śarīrādayaḥ kārakāḥ śabdādes tālvādivad iti cen na asiddhatvāt tathā hi

pratyakṣato 'pratītasya śabdādyupādānasyānumānāt sādhane parasya yady adṛṣṭakalpanaṃ tadā pratyakṣato 'pratītāt kāṣṭhāṃtargatād agner anumīyamānād agnyaṃtarasamudbhavasādhane tadadṛṣṭakalpanaṃ kathaṃ na syād bhūtavādinaḥ sarvathā viśeṣābhāvāt kāṣṭhād evānalotpattau kva tattvasaṃkhyāvyavasthā kāṣṭhopādeyasyānalasya kāṣṭhetaratvābhāvāt pṛthivītvaprasakteḥ pārthivānāṃ ca muktāphalānāṃ svopādāne jale 'ntarbhāvāj jalatvāpatter jalasya ca caṃdrakāṃtād udbhavataḥ pārthivattvānatikramāt yadi punaḥ kāṣṭhādayo 'nalādīnāṃ nopādānahetavas tadānupādānānalādyutpattiḥ kalpanīyā sā ca na yuktā pramāṇavirodhāt tataḥ svayam adṛṣṭasyāpi pāvakādyupādānasya kalpanāyāṃ cito py upādānam avaśyam abhyupeyam

sūkṣmabhūtaviśeṣaś caitanyena sajātīyo vijātīyo vā tadupādānaṃ bhavet sajātīyaś ced ātmano nāmāṃtareṇābhidhānāt paramatasiddhiḥ vijātīyaś cet katham upādānam agner jalavat sarvathā vijātīyasyāpy upādānatve saivādṛṣṭakalpanā gomayāder vṛścikasyotpattidarśanān nādṛṣṭakalpaneti cet na vṛścikaśarīragomayayoḥ pudgaladravyatvena sajātīyatvāt tayor upādānopādeyatāpāyāc ca vṛścikaśarīrāraṃbhakā hi pudgalās tadupādānaṃ na punar gomayādis tasya sahakāritvāt sattvena dravyatvādinā vā sūkṣmabhūtaviśeṣasya sajātīyatvāc cetanopādānatvam iti tata eva kṣmādīnām anyonyam upādānatvam astu nivārakābhāvāt tathā sati teṣāṃ parasparam anaṃtarbhāvaḥ tadaṃtarbhāvo vā syāt prathamapakṣe caitanyasyāpi bhūteṣv aṃtarbhāvābhāvāt tattvāṃtaratvasiddhiḥ dvitīyapakṣe tattvam ekaṃ prasidhdyet pṛthivyādeḥ sarvatra tatraivānupraveśanāt tac cāyuktaṃ kriyākārakaghātitvāt

tattvam upādānatvaṃ vikāryatvaṃ ca tadbhedo dravyāṃtaravyāvṛttena svabhāvenānvayitve saty upādānopādeyayor yuktor nānyathātiprasaṃgād ity upasaṃhartavyaṃ tathā ca sūkṣmasya bhūtaviśeṣasyācetanadravyavyāvṛtasvabhāvena caitanyam anugacchatas tadupādānatvam iti varṇādirahitaḥ svasaṃvedyo 'numeyo vā sa evātmā paṃcamatattvam anātmajñasya paralokapratiṣedhāsaṃbhavavyavasthāpanaparatayā prasidhdyaty eveti nigadyate

nedṛśo bhūtaviśeṣaś caitanyasyopādānaṃ kiṃtu śarīrādaya eva teṣāṃ sahakāritvena kārakatvapakṣānāśrayād iti cet

tadevaṃ na śarīrādibhyo bhivyaktivad utpattiś caitanyasya ghaṭate sarvathā teṣāṃ vyaṃjakatvavatkārakatvānupapatteḥ

niraste hi dehacaitanyayoḥ kāryakāraṇabhāve vyaṃgyavyaṃjakabhāve ca tena tayor bhedasādhane siddhasādhanam ity etan nirastaṃ bhavati tattvāṃtaratvena tadbhedasya sādhyatvāt na ca yady asya kāryaṃ tat tatas tattvāṃtaram atiprasaṃgāt nāpi svātmabhūtaṃ vyaṃgyaṃ tata eva vyaṃjakād bhinnaṃ tattattvāṃtaram iti cen na adbhyo rasanasya tadbhāvaprasaṃgāt rasanaṃ hi vyaṃgyam adbhyo bhinnaṃ ca tābhyo na ca tattvāṃtaraṃ tasyāptattve ṃtarbhāvāt kāryakāraṇayoḥ sarvathā bhedāt tadviśeṣayor vyaṃgyavyaṃjakayor api bheda eveti cen na kayościd abhedopalabdheḥ katham anyathā caitanyasya dehopādānatve pi tattvāṃtaratā na syāt dehābhivyaṃgyatve vā yena kāryakāraṇabhāvena dehacaitanyayor bhede sādhye siddhasādhanam udbhāvyate

kathaṃ dehaguṇatvena buddher asiddhir yato buddhidehayor guṇaguṇibhāvena bhedasādhane siddhasādhanam asādhīyaḥ syād iti brūmahe

na hi yatheha dehe sparśādaya iti svasya parasya bādhyavasāyo sti tathaiva dehe buddhir iti yenāsau dehaguṇaḥ syāt prāṇādimati kāye cetanety asty evādhyavasāyaḥ kāyād anyatra tadabhāvād iti cet na tasya bādhakasadbhāvāt satyatānupapatteḥ katham

bāhyeṃdriyajñānagrāhyo bodho stu dehaguṇatvāt sparśādivadviparyayo vā na ca bodhasya bāhyakaraṇajñānavedyatvam ity atiprasaṃgaviparyayau dehaguṇatvaṃ buddher bādhete

na kvacid bodho bāhyakaraṇajñānaviṣayaḥ prasajyatāṃ dehaguṇatvāt tasya dehāraṃbhakaparamāṇur upādibhir vyabhicārāt teṣāṃ bahiḥkaraṇatvāviṣayatve pi dehaguṇatvasya bhāvāt na ca dehāvayavaguṇā dehaguṇā na bhavaṃti sarvathāvayayāvayavinor bhedābhāvād ity asaṃgataṃ jīvad dehe pi tatsiddher vyavasthābhāvānuṣaṃgāt tatra tavdyavasthā hi iṃdriyajajñānāt svasaṃvedanād vā na tāvad ādyaḥ pakṣo bodhasyābāhyakaraṇajñānagocaratvavacanāt dvitīyapakṣe tu na bodho dehaguṇaḥ svasaṃvedanavedyatvād anyathā sparśādīnām api svasaṃviditatvaprasaṃgāt yat punar jīvatkāyaguṇa eva bodho na mṛtakāyaguṇo yena tatra bāhyeṃdriyāviṣayatve jīvatkāye pi bodhasya tadviṣayatvam āpadyeteti mataṃ tad apy asat pūrvoditadoṣānuṣaṃgāt abhyupagamyocyate

jīvatkāye saty upalaṃbhād anyatrānupalaṃbhān nāyam ajīvatkāyaguṇo 'numānavirodhāt kiṃ tarhi yathā prāṇādisaṃyogo jīvatkāyasyaiva guṇas tathā bodho pīti cet tadvad eveṃdriyagocaraḥ syāt na hi prāṇādisaṃyogaḥ sparśaneṃdriyāgocaraḥ pratītivirodhāt kaścid āha nāyaṃ jīvaccharīrasyaiva guṇas tataḥ prāg api pṛthivyādiṣu bhāvād anyathātyaṃtāsatas tatropādānāyogād gaganāṃbhojavat sādhāraṇas tu syāt taddoṣābhāvād iti tad asat

jīvatkāyākāreṇa pariṇateṣu pṛthivyādiṣu bodhasyodbhavas tathā tenāpariṇateṣv api syād eveti sarvadānudbhavo na bhavet sparśasāmānyasyeva sādhāraṇaguṇatvopagamāt pradīpaprabhāyām uṣṇasparśasyānudbhūtasya darśanāt sādhyaśūnyaṃ nidarśanam iti na śaṃkanīyaṃ tasyāsādhāraṇaguṇatvāt sādhāraṇasya tu sparśamātrasya pratyekaṃ pṛthivyādi bhedeṣv aśeṣeṣūdbhavaprasiddheḥ pariṇāmaviśeṣābhāvāt na tatra caitanyasyodbhūtir iti cet tarhi pariṇāmaviśiṣṭabhūtaguṇo bodha ity asādhāraṇa evābhimataḥ tatra cokto doṣaḥ tatparijihīrṣuṇāvaśyam adehaguṇo bodho 'bhyupagaṃtavyaḥ iti na dehacaitanyayor guṇaguṇibhāvena bhedaḥ sādhyate yena siddhasādhyatā syāt tato 'navadyaṃ tayor bhedasādhanaṃ kiṃ ca

sukhayogāt sukhy aham iti saṃvittis tāvat prasiddhā tatra kasya sukhayogo na viṣayasyeti pratyeyaṃ tataḥ kartṛrūpaḥ kaścit tadāśrayo vācyas tadabhāve sukhyaham iti kartṛsthasukhasaṃvittyanupapatteḥ syān mataṃ pūrvottarasukhādirūpacaitanyavivartavyāpī mahācidvivartaḥ kāryasyeva sukhādiguṇānām āśrayaḥ kartā nirāśrayāṇāṃ teṣām asaṃbhavāt niraṃśasukhasaṃvedane cāśrayāśrayibhāvasya virodhāt tasya bhrāṃtatvāyogāt bādhakābhāvāt tathā svayam aniṣṭaś ceti tarhi sa evātmā kartā śarīreṃdriyaviṣayavilakṣaṇatvāt tadvilakṣaṇo sau sukhāder anubhavitṛtvāt tadanubhavitāsau tatsmartṛtvāt tatsmartāsau tadanusaṃdhātṛtvāt tadanusaṃdhātasau ya evāhaṃ yaṃ sukham anubhūtavān sa evāhaṃ saṃprati harṣam anubhavāmīti niścayasyāsaṃbhavadbādhakasya sadbhāvāt nanv astu nāma kartṛtvādisvabhāvaś caitanyasāmānyavivartaḥ kāyād arthāṃtarasukhādicaitanyaviśeṣāśrayo garbhādimaraṇaparyaṃtaḥ sakalajanaprasiddhatvāt tattvāṃtaraṃ cattvāry eva tattvānītyavadhāraṇasyāpy avirodhāt tasyāprasiddhatattvapratiṣedhaparatvena sthitatvāt na punar anādyaṃtātmā pramāṇābhāvād iti vadaṃtaṃ prati brūmahe

dravyārthikanayād anādyaṃtaḥ puruṣaḥ sattvāt pṛthivyāditattvavad ity atra na hetor anaikāṃtikatvaṃ pratikṣaṇavinaśvare kvacid api vipakṣe 'navatārāt kuṃbhādibhiḥ paryayair anekāṃta iti cen na teṣāṃ naśvaraikāṃtatvābhāvāt te pi hi naikāṃtanāśinaḥ kathaṃcin nityadravyatādātmyād iti syādvādināṃ darśanaṃ nityaṃ tatpratyabhijñānān nākasmāt tadavicchidā kṣaṇikaṃ kālabhedāt te budhdyasaṃcaradoṣataḥ iti vacanāt nanv evaṃ sarvasyānādiparyaṃtatāsādiparyaṃtatābhyāṃ vyāptatvāt viruddhatā syād iti cen na ātmanonaikāṃtānādiparyaṃtatāyāḥ sādhyatvavacanāt yathaiva hi ghaṭāder anādyanaṃtatetararūpatve sati sattvaṃ tathātmany apīṣṭam iti kva viruddhatvaṃ kathaṃ tarhi sattvam anekāṃtaikāṃtena vyāptaṃ yenātmano nādyanaṃtetararūpatayā sādhyatvam iṣyata iti cet sarvathaikāṃtarūpeṇa tasya vyāptyasiddheḥ bahir aṃtaś cānekāṃtatayopalaṃbhāt anekāṃtaṃ vastu sattvasya vyāpakam iti nivedayiṣyate

yataś caivaṃ paramārthato ghaṭādīnām api nityānityātmakatvaṃ siddhaṃ tato vṛhaspatimatānuṣṭhānenāpi na sattvasya ghaṭādibhir vyabhicāro yuktas tena tasyānaikāṃtenābādhitatvāt na ca pramāṇāsiddhena paropagamamātrāt kenacid dhetor vyabhicāracodane kaścid dhetur avyabhicārī syāt vādiprativādisiddhena tu vyabhicāreṇa sattvaṃ kathaṃcid anādiparyaṃtatve sādhye vyabhicārīti vyartham asyāhetukatvaviśeṣaṇaṃ ahetukatvasya hetukatve sattvaviśeṣaṇavat prāgabhāvena vyabhicārasya sattvaviśeṣaṇena vyavacchidyata iti tad vyartham iti cet na sarvasya tucchasya prāgabhāvatvasyāprasiddhatvāt bhāvāṃtarasya bhāvasya nityānityātmakatvād vipakṣatānupapattes tena vyabhicārāsaṃbhavāt tato yuktaṃ sattvasyāviśeṣasya hetutvam ahetukatvavad iti tato bhavaty eva sādhyasiddhiḥ

na hy ekāṃtānādyanaṃtatvam aṃtas tattvasya sādhyaṃ yena pṛthivyādiṣu tadabhāvāt sādhyaśūnyam udāharaṇaṃ nāpi tatra sattvam asiddhaṃ yataḥ sādhanavaikalyaṃ tadasiddhau matāṃtarānusaraṇaprasaṃgāt tato 'navadyam anādyanaṃtatvasādhanam ātmanas tattvāṃtaratvasādhanavat satyam anādyanaṃtaṃ caitanyaṃ saṃtānāpekṣayā na punar ekānvayidravyāpekṣayā kṣaṇikacittānām anvayānupapatter ity aparaḥ so py anātmajñaḥ tadananvayatvasyānumānabādhitatvāt tathā hi

mṛtkṣaṇās tattvato nvitāḥ parasyāsiddhā iti na maṃtavyaṃ tatrānvayāpahnave pratītivirodhāt sakalalokasākṣikā hi mṛdbhedeṣu tathānvayapratītiḥ saiveyaṃ pūrvaṃ dṛṣṭā mṛd iti pratyabhijñānasyāvisaṃvādinaḥ sadbhāvāt

yathā nānāsaṃtānavartināṃ mṛdbhedānāṃ sādṛśyāt pratyabhijñāyamānatvaṃ tathaikasaṃtānavartinām apīti bruvatām adṛṣṭaparikalpanāmātraṃ pratikṣaṇaṃ bhūyāt tathā teṣām adṛṣṭatvāt tadekatvam api na dṛṣṭam eveti cen naitat satyam

yathaiva hi sarvasya pratipattur arthasya cāskhalitāt pratyakṣāder bhedasiddhis tathā pratyabhijñānāder ekatvasiddhir apīti dṛṣṭam eva tadekatvaṃ pratyabhijñānam apramāṇaṃ saṃvādanābhāvād iti cet pratyakṣam api pramāṇaṃ mā bhūt tata eva na hi pratyabhijñānena pratīte viṣaye pratyakṣasyāvartamānāt tasya saṃvādanābhāvo na punaḥ pratyakṣapratīte pratyabhijñānasyāpravṛtteḥ pratyakṣasyety ācakṣāṇaḥ parīkṣako nāma na pratyakṣasya svārthe pramāṇāṃtaravṛttiḥ saṃvādanaṃ kiṃ tarhi abādhitā saṃvittir iti cet

kathaṃ pūrvottaravivartayor ekatvasya saṃvittir abādhitāyā saṃvādanam iti cet bhedasya katham iti samaḥ paryanuyogaḥ tasya pramāṇāṃtaratvād atadviṣayeṇa bādhanāsaṃbhavād abādhitā saṃvittir iti cet tarhy ekatvasya pratyabhijñānaviṣayatvasyādhyakṣāder agocaratvāt tena bādhanāsaṃbhavād abādhitā saṃvittiḥ kiṃ na bhavet kathaṃ pratyabhijñānaviṣayaḥ pratyakṣeṇāparicchedyaḥ pratyabhijñānaviṣayaḥ katham iti samānaṃ tathā yogyatāpratiniyamād iti cet tarhi

yad yad viṣayatayā pratīyate tat tad viṣayam iti vyavasthāyāṃ vartamānārthākāraviṣayatayā samīkṣyamāṇaṃ pratyakṣaṃ tadviṣayaṃ pūrvāparavivartavartyekadravyaviṣayatayā tu pratīyamānaṃ pratyabhijñānaṃ tadviṣayam iti ko necchet nanv anubhūtānubhūyamānapariṇāmavṛtter ekatvasya pratyabhijñānaviṣayatve 'tītānubhūtākhilapariṇāmavartino 'nāgatapariṇāmavartinaś ca tadviṣayatvaprasaktiḥ bhinnakālapariṇāmavartitvāviśeṣāt anyathānubhūtānubhūyamānapariṇāmavartino pi tadaviṣayatvāpatter iti cet tarhi sāṃpratikaparyāyasya pratyakṣaviṣayatve kasyacit sakaladeśavartino py adhyakṣaviṣayatā syād anyatheṣṭasyāpi tadabhāvaḥ sāṃpratikatvāviśeṣāt tadaviśeṣe pi yogyatāviśeṣāt sāṃpratikākārasya kasyacid evādhyakṣaviṣayatvaṃ na sarvasyeti cet tarhi

yathā vartamānārthajñānāvaraṇakṣayopaśamād vartamānārthasyaiva paricchedakam akṣajñānaṃ tathā katipayātītānāgataparyāyaikatvajñānāvaraṇakṣayopaśamāt tāvad atītānāgataparyāyaikatvasyaiva grāhakaṃ pratyabhijñānam iti yuktam utpaśyāmaḥ tasmāc caikasaṃtānavartighaṭakapālādimṛtparyāyāṇām anvayitvasiddher nodāharaṇasya sādhyasādhanavikalatvaṃ yena cittakṣaṇasaṃtānavyāpye ko 'nvitaḥ pumānna sidhdyet katham ekaḥ puruṣaḥ krameṇānaṃtān paryāyān vyāpnoti na tāvad ekena svabhāvena sarveṣām ekarūpāpatteḥ nānāsvarūpair vyāptānāṃ jalānalādīnāṃ nānātvaprasiddher anyathānupapatteḥ sattādyekasvabhāvena vyāptānām arthānāṃ nānātvadarśanāt puruṣatvaikasvabhāvena vyāptānām apy anaṃtaparyāyāṇāṃ nānātvam aviruddham iti cāyuktaṃ nānārthavyāpinaḥ sattvāder ekasvabhāvatvānavasthiteḥ katham anyathaikasvabhāvavyāptaṃ kiṃcid ekaṃ siddhyet yadi punar nānāsvabhāvaiḥ pumān anaṃtaparyāyān vyāpnuyāt tadā tataḥ svabhāvānām abhede tasya nānātvaṃ teṣāṃ caikatvam anuṣajyeta bhede saṃbaṃdhāsiddher vyapadeśānupapattiḥ saṃbaṃdhakalpanāyāṃ kim ekena svabhāvena pumān svasvabhāvaiḥ saṃbadhyate nānāsvabhāvair vā prathamakalpanāyāṃ sarvasvabhāvānām ekatāpattiḥ dvitīyakalpanāyāṃ tataḥ svabhāvānām abhede ca sa eva doṣaḥ anivṛtasvaparyanuyogaḥ ity anavasthānāt kuto 'naṃtaparyāyavṛttir ātmā vyavatiṣṭheteti kecit te pi dūṣaṇābhāsavādinaḥ katham

citrajñānam anaṃśam ekaṃ yugapan nānākārān vyāpnotīti svayam upanayan kramato 'naṃtaparyāyān vyāpnuvantam ātmānaṃ pratikṣipatīti kathaṃ madhyasthaḥ tatra samādhānākṣepayoḥ samānatvāt nanv aneko pi citrajñānākāro śakyavivecanatvād eko yukta iti cet

kramabhuvām ātmaparyāyāṇām aśakyavivecanatvam asiddham iti māniścaiṣīḥ yasmāt

nanu cātmaparyāyāṇāṃ bhinnakālatayā vittir eva śakyavivecanatvam iti cet tarhi citrajñānākārāṇāṃ bhinnadeśatayā vittir vivecanam astīty aśakyavivecanatvaṃ mā bhūt tathā hi

na hi citrapaṭīnirīkṣaṇe pītādyākārāś citrabhedanasya bhinnadeśā na bhavaṃti tato bahis teṣāṃ bhinnadeśatāpratiṣṭhānavirodhāt na hy abhinnadeśapītādyākārānukāriṇāś citravedanād bhinnadeśapītādyākāro bahirarthaś citraḥ pratyetuṃ śakyo 'pītākārād api jñānāt pītapratītiprasaṃgāt

citrapaṭīdarśane pratyekaṃ pītākārādivedanaṃ na citrajñānaṃ kramādbhinnadeśaviṣayatvāt tādṛśānekasaṃtānapītādijñānavad iti mataṃ yadi

śakyaṃ hi vaktuṃ śaṣkulībhakṣaṇādau sahabhāvirūpādijñānapaṃcakam iva nīlādijñānaṃ sakṛd api na citram iti sahabhāvitvāviśeṣāt tadaviśeṣe pi pītādijñānaṃ citram abhinnadeśatvāc citrapataṃgādau na punā rūpādijñānapaṃcakaṃ kvacid iti na yuktaṃ vaktuṃ tasyāpy abhinnadeśatvāt na hi deśabhedena rūpādijñānapañcakaṃ sakṛt svasmin vedyate yugapajjñānotpattivādinas tathānabhyupagamāt nanu cādeśatvāc citracaitasikānām abhinnābhinnadeśatvaciṃtā śreyasīti cet kathaṃ bhinnadeśatvāc citrapaṭīpītādijñānānāṃ citrasvabhāvāḥ sādhyate saṃvyavahārāt teṣāṃ tatra bhinnadeśatvāsiddheḥ tatsādhane tata eva śaṣkulībhakṣaṇādau rūpādijñānānām abhinnadeśatvasiddheḥ sahabhāvitvasiddheś ca tadvat sakṛd api pītādijñānaṃ citram ekaṃ mā bhūt yadi punar ekajñānatādātmyena pītādyābhāsānām anubhavanāt tadvedanaṃ citram ekam iti mataṃ tadā rūpādijñānapaṃcakasyaikasaṃtānātmakatvena saṃvedanād ekaṃ citrajñānam astu tasyānekasaṃtānātmakatve pūrvavijñānam ekam evopādānaṃ na syāt pūrvānekavijñānopādānam ekarūpādijñānapaṃcakam iti cet tarhi bhinnasaṃtānatvāt tasyānusaṃghānavikalpajanakatvābhāvaḥ pūrvānusaṃghānavikalpavāsanā tajjaniketi cet kuto ham evāsya dṛṣṭā spṛṣṭā ghrātā svādayitā śrotety anusaṃdhānavedanaṃ rūpādijñānapaṃcakānaṃtaram eveti niyamaḥ saṃbhāvyatāṃ tasya tadvāsanāprabodhakatvād iti cet kutas tad eva tasyāḥ prabodhakaṃ tathā dṛṣṭatvād iti cen na anyathāpi darśanāt prāg api hi rūpādijñānapaṃcakotpatter aham asya draṣṭā bhaviṣyāmītyādyanusaṃdhānavikalpo dṛṣṭaḥ satyaṃ dṛṣṭaḥ sa tu bhaviṣyaddarśanādyanusaṃdhānavāsanāta eva tatprabodhakaś ca darśanādyabhimukhībhāvo na tu rūpādijñānapaṃcakam iti tadutpatteḥ pūrvam anyādṛśānusaṃdhānadarśanāt tāsā niyamapratiniyatānusaṃdhānānāṃ pratiniyatavāsanābhir janyatvāt tāsāṃ ca pratiniyataprabodhakapratyayāyat taprabodhatvād iti cet katham evam ekatra puruṣe nānānusaṃdhānasaṃtānā na syuḥ pratiniyatatve py anusaṃdhānām ekasaṃtānatvaṃ vikalpajñānatvāviśeṣād iti cet kim evaṃ rūpādijñānānām etan na syāt karaṇajñānatvāviśeṣāt saṃtānāṃtarakaraṇajñānair vyabhicāra iti cet tavāpi saṃtānāṃtaravikalpavijñānaiḥ kuto na vyabhicāraḥ ekasāmagryadhīnatve satīti viśeṣaṇāc cet samānam anyatra tathākṣamanojñānānām ekasaṃtānatvam ekasāmagryadhīnatve sati svasaṃviditatvād iti kutas teṣāṃ bhinnasaṃtānatvaṃ yena rūpādijñānapaṃcakasya yugapadbhāvinaḥ pūrvaikavijñānopādānatvaṃ na siddhyet tatsiddhau ca tasyaikasaṃtānātmakatvād ekatvam iti sūktaṃ dūṣaṇaṃ nīlādyābhāsam ekaṃ citrajñānam icchatāṃ rūpādijñānapaṃcakam apy ekaṃ citrajñānaṃ prasajyeteti

citraṃ hy anekākāram ucyate tat katham ekaṃ nāma virodhāt

naikaṃ nāpy anekaṃ kiṃ tarhi citraṃ citram eva tasya jātyaṃtaratvādikatvānekatvābhyām ity aviruddhaṃ citrādvaitasaṃvedanamātraṃ bahirarthaśūnyam ity upagame puṃsi jātyaṃtare ko virodhaḥ so pi hi naika eva nāpy aneka eva kiṃ tarhi syād ekaḥ syād aneka iti tato jātyaṃtaraṃ tathāpratibhāsanād anyathā sakṛd apy asaṃvedanāt iti nātmano naṃtaparyāyātmatā viruddhā citrajñānasya citratāvat

citrādvaitam api mā bhūt saṃvedanamātrasya sakalavikalpaśūnyasyopagamād ity aparaḥ tasyāpi kim adhyāropyamāṇo dharmaḥ kalpanā manovikalpamātraṃ vā vastunaḥ svabhāvo vā prathamadvitīyapakṣayoḥ siddhasādhanam ity ucyate

yasmān mithyādarśanaviśeṣavaśān nityādyekāṃtāḥ kalpamānāḥ spaṣṭaṃ jātyaṃtare vastuni nirbādham avabhāsamāne tattvato na saṃtīti svayam iṣṭaṃ yataś cānekāṃte pramāṇataḥ pratipanne kutaścit pramātur vivakṣābhedād apoddhārakalpanāni kṣaṇikatvādyanekadharmaviṣayāṇi pravartate parasparāpekṣāṇi sunayavyapadeśabhāṃji bhavaṃti tasmād aśeṣakalpanātikrāṃtaṃ tattvam iti siddhaṃ sādhyate na hi kalpyamānā dharmās tattvaṃ tatkalpanamātraṃ vā atiprasaṃgāt tenāṃtar bahiś ca tattvaṃ tadvinirmuktam iti yuktam eva tṛtīyapakṣe tu pratītivirodhaḥ katham

vastunaḥ svabhāvāḥ kalpanās tābhir aśoṣābhiḥ suniścitāsaṃbhavadbādhābhī rahitaṃ saṃvinmātraṃ tattvam iti tu na vyavatiṣṭhate tasyānaṃśasya paropavarṇitasya brahmāvadapratibhāsanāt nānākāram ekaṃ pratibhāsanam api virodhād asad eveti cet

nānākārasyaikatra vastuni nādhyāso virodhād iti bruvāṇo nānākāraṃ vā tiraskurvītaikatvaṃ vā nānākaraṃ cet suvyaktam idaṃ rājaceṣṭitaṃ saṃvinmātravādinaḥ svarucyā saṃvedanam eṃkam anaṃśaṃ svīkṛtya nānākārasya saṃvedyamānasyāpi sarvatra sarvadā pratikṣepāt tasya prekṣāpūrvakāritvāyogāt

na hi pratyabhijñānamatiḥ sukhaduḥkhādiparyāyātmake puṃsi kenacid bādhyate yatas tatsādhanapaṭīyasī na syāt tato nāśeṣasvabhāvaśūnyasya saṃvinmātrasya siddhis tadviparītātmapratītyā bādhitatvāt

yathā nīlavāsanayā nīlavijñānaṃ janyate tathā pratyabhijñeyaṃ tad evedaṃ tādṛśam etad iti vā pratīyamānā pratyabhijñānavāsanayodbhāvyate na punar bahirbhūtenaikatvena sādṛśyena vā yena tadgrāhiṇī syāt tadvāsanā kusa iti cet pūrvatadvāsanātaḥ sāpi pūrvasvavāsanābalād ity anāditvād vāsanāsaṃtater ayuktaḥ paryanuyogaḥ katham anyathā bahirarthe pi na saṃbhavet tatra kāryakāraṇabhāvasyānāditvād aparyanuyoge pūrvāparavāsanānām api tata evāparyanuyogo stu kāryakāraṇabhāvasyānāditvaṃ hi yathā bahis tathāṃtaram apīti na viśeṣaḥ kevalaṃ bahirarthaunartaḥ parihṛto bhavet aśakyapratiṣṭhatvāt tasyeti jñānavādinaḥ teṣām api neyaṃ pratyabhijñā pūrvasvavāsanāprabhavā vaktuṃ yuktānvāyinaḥ puruṣasyābhāvāt saṃtānāṃtaravāsanāto pi tatprabhavaprasaṃgāt tannānātvāviśeṣāt

saṃtānaikyāt pūrvavāsanā pratyabhijñāyā hetur na saṃtānāṃtaravāsaneti cet kutaḥ saṃtānaikyaṃ pratyāsatteś cet sāpy avyabhicārī kāryakāraṇabhāva iṣṭas tato buddhetarakṣaṇānām api syāt na ca teṣāṃ sa vyabhicarati buddhasyāsarvajñatvāpatteḥ sakalasattvānāṃ tadakāraṇatve hi na tadviṣayatvaṃ syān nākāraṇaṃ viṣaya iti vacanāt sakalasattvacittānām ālaṃbanapratyayatvāt sugatacittasya na tadekasaṃtānateti cen na pūrvasvacittair api sahaikasaṃtānatāpāya prasaktes tadālaṃbanapratyayatvāviśeṣāt samanaṃtarapratyayatvāt svapūrvacittānāṃ tenaikasaṃtānateti cet kutas teṣām iva samanaṃtarapratyayatvaṃ na punaḥ sakalasattvacittānām apīti niyamyate teṣām ekasaṃtānavartitvād iti cet so 'yam anyonyasaṃśrayaḥ saty ekasaṃtānatve pūrvāparasugatacittānām avyabhicārī kāryakāraṇabhāvas tasmin sati tadekasaṃtānatvam iti tataḥ pūrvakṣaṇābhāve nutpattir evottarakṣaṇasyāvyabhicārī kāryakāraṇabhāvo bhyupagaṃtavyaḥ sa ca svacittair iva sakalasattvacittair api sahāsti sugatacittasyeti kathaṃ na tadekasaṃtānatāpattiḥ

na hy advaye saṃtāno nāma lakṣaṇabhede tadupapatteḥ anyathā sakalavyavahāralopāt pramāṇaprameyavicārānavatārāt pralāpamātram avaśiṣyate abhyugamya vā vyabhicārī kāryakāraṇabhāvaṃ sugatetarasaṃtānaikatvāpatteḥ saṃtānaniyamo nirasyate tattvatas tu sa eva bhedavādino saṃbhavī keṣaṃcid eva kṣaṇānām avyabhicārī kāryakāraṇabhāva iti nivedayati

kāladeśabhāvapratyāsatteḥ kasyacit kenacid bhāvād bhāve pi vyabhicārān na bhedaikāṃtavādinām avyabhicārī kāryakāraṇabhāvo nāma tathā hi

yataś caiva savyabhicāreṇa kāryakāraṇarūpatā deśānaṃtaryādibhyo naikasaṃtānātmakatvābhimatānāṃ kṣaṇānāṃ vyavatiṣṭhate tasmād evam upādānopādeyaniyamo dravyapratyāsatter eveti pariśeṣasiddhaṃ darśayatiḥ

vivādāpannaḥ pūrvaparyāyaḥ syād upādānaṃ kathaṃcid upādeyānuyāyidravyasvabhāvatve sati pūrvaparyāyatvāt yas tu nopādānaṃ sa naivaṃ yathā taduttaraparyāyaḥ pūrvapūrvaparyāyaḥ kāryaś ca ātmā vā tadupādeyānanuyāyidravyasvabhāvo vā sahakāryādiparyāyo vā tathā vivādāpannas taduttaraparyāya upādeyaḥ kathaṃcit pūrvaparyāyānuyāyidravyasvabhāvatve satyuttaraparyāyatvāt yas tu nopādeyaḥ sa naivaṃ yathā tatpūrvaparyāyaḥ taduttarottaraparyāyo vā pūrvaparyāyānuyāyidravyasvabhāvo vā tat svātmā vā tathā cāsāv iti niyamāt tataḥ siddham upādānam upādeyaś ca anyathā tatsiddher ayogāt

saṃtānaikyād upādānopādeyatāyā niyame parasparāśrayaṇāt saiva mā bhūd ity api na dhīraceṣṭitaṃ pūrvāparavidos tatparicchedyayor vā niyamenopādānopādeyatāyāḥ samīkṣaṇāt tadanyathānupapattyā tadvyāpyekadravyasthiter iti tadviṣayaṃ pratyabhijñānaṃ tatparicchedakam ity upasaṃharati

tasmān na dravyanairātmyavādināṃ saṃtānaviśeṣād vāsanāviśeṣād vā pratyabhijñānapravṛttis tanniyamasya labdhum aśakteḥ kiṃ tarhi puruṣād evopādānakāraṇāt sa evāhaṃ tad evedam iti vā svārthaikatvaparicchedakaṃ pratyabhijñānaṃ pravartate svāvaraṇakṣayopaśamavaśād iti vyavatiṣṭhate tasmāc ca mṛtparyāyāṇām ivaikasaṃtānavartināṃ citparyāyāṇām api tattvato nvitatvasiddheḥ siddham ātmadravyam udāharaṇasya sādhyavikalatānupapatteḥ

yeṣām ātmānupayogasvabhāvas teṣāṃ nāsau śreyomārgajijñāsā vācetanatvād ākāśavat nopayogasvabhāvatvaṃ cetanatvaṃ kiṃtu caitanyayogataḥ sa cātmano stīty asiddham acetanatvaṃ na sādhyasādhanāyālam iti śaṃkām apanudati

puṃsi caitanyasya samavāyo yogaḥ sa ca khādiṣv api samānaḥ samavāyasya svayam aviśiṣṭasyaikasya pratiniyamahetvabhāvād ātmany eva jñānaṃ samavetaṃ nākāśādiṣv iti viśeṣāvyavasthiteḥ

yatheha kuṃḍe dadhīti pratyayān na tatkuṃḍād anyatra taddadhisaṃyogaḥ śakyāpādānas tatheha mayi jñānam itīhedaṃ pratyayān nātmano 'nyatra svādiṣu jñānasamavāya ity ayuktikam eva yaugasya

khādayo jñānam asmāsv iti pratīyaṃtu svayam acetanatvād ātmavat ātmano vā maivaṃ pratīyus tata eva khādivaditi jaḍātmavādimate sann api jñānam ihedam iti pratyayaḥ pratyātmavedyo na jñānasyātmani samavāyaṃ niyamayati viśeṣābhāvāt nanv iha pṛthivyādiṣu rūpādaya iti pratyayo pi na rūpādīnāṃ pṛthivyādiṣu samavāyaṃ sādhayed yathā khādiṣu tatra vā sattvaṃ sādhayet pṛthivyādiṣv iveti na kvacit pratyayaviśeṣāt kasyacid vyavasthā kiṃcit sādharmyasya sarvatra bhāvād iti cet satyaṃ ayam aparo sya doṣo stu pṛthivyādīnāṃ rūpādyanātmakatve khādibhyo viśiṣṭatayā vyavasthāpayitum aśakteḥ syān mataṃ ātmāno jñānam asmāsv iti pratīyaṃti ātmatvāt ye tu na tathā te nātmāno yathā khādayaḥ ātmānaś caite 'haṃpratyayagrāhyās tasmāt tathety ātmatvam eva khādibhyo viśeṣamātmānaṃ sādhayati pṛthivītvādivat pṛthivyādīnāṃ pṛthivītvādiyogād dhi pṛthivyādayas tadvadātmatvayogād ātmāna iti tad ayuktam ātmatvādijātīnām api jātimadanātmakatve tatsamavāyaniyamāsiddheḥ pratyayaviśeṣāt tatsiddhir iti cet sa eva vicārayitum ārabdhaḥ parasparam atyaṃtabhedāviśeṣe pi jātitadvatām ātmatvajātir ātmani pratyayaviśeṣam upajanayati na pṛthivyādiṣu pṛthivītvādijātayaś ca tatraiva pratyayam utpādayaṃti nātmanīti ko tra niyamahetuḥ samavāya iti cet so 'yam anyonyasaṃśrayaḥ sati pratyayaviśeṣe jātiviśeṣasya jātimati samavāyaḥ sati ca samavāye pratyayaviśeṣa iti pratyāsattiviśeṣād anyata eva tatpratyayaviśeṣa iti cet sa ko 'nyo 'nyatra kathaṃcit tādātmyapariṇāmād iti sa eva pratyayaviśeṣahetur eṣitavyaḥ tadabhāve tadaghaṭanāj jātiviśeṣasya kvacid eva samavāyāsiddher ātmādivibhāgānupapatter ātmany eva jñānaṃ samavetam ihedam iti pratyayaṃ kurute na punaḥ khādiṣv iti pratipattum aśakter na caitanyayogād ātmanaś cetanatvaṃ siddhyet yato 'siddho hetuḥ syāt

pratītivilopo hi syādvādibhir na kṣamyate na punaḥ pratītyāśrayaṇaṃ tato niḥpratidvandvam upayogātmakasyātmanaḥ siddher na hi jātucitsvayam acetano haṃ cetanāyogāc cetano 'cetane ca mayi cetanāyāḥ samavāya iti pratītir asti jñātāham iti samānādhikaraṇatayā pratīteḥ bhede tathā pratītir iti cen na kathaṃcit tādātmyābhāve tadadarśanāt yaṣṭiḥ puruṣaḥ ityādipratītis tu bhede saty upacārād dṛṣṭā na punas tāttvikī tathā cātmani jñātāham iti pratītiḥ kathaṃcic cetanātmatāṃ gamayati tām aṃtareṇānupapadyamānatvāt kalaśādivat na hi kalaśādir acetanātmako jñātāham iti pratyeti caitanyayogābhāvād asau na tathā pratyetīti cet cetanasyāpi caitanyayogāc cetano ham iti pratipatter nirastatvāt nanu ca jñānavān aham iti pratyayād ātmajñānayor bhedo 'nyathā dhanavān iti pratyayād api dhanatadvator bhedābhāvānuṣaṃgād iti kaścit tad asat

jñānavān aham iti nātmā pratyeti jaḍatvaikāṃtarūpatvād ghaṭavat sarvathā jaḍaś ca syāt ātmā jñānavān aham iti pratyetā ca syād virodhābhāvād iti mā nirṇaiṣīs tasya tathotpattyasaṃbhavāt tathā hi

yeṣāṃ nāgṛhītaviśeṣaṇā viśeṣye buddhir iti mataṃ śvetāc chvete buddhir iti vacanāt teṣāṃ jñānavān aham iti pratyayo nāgṛhīte jñānākhye viśeṣaṇe viśeṣye cātmani jātūtpadyate svamatavirodhāt gṛhīte tasminn utpadyate iti cet kutas tadgṛhītiḥ na tāvat svataḥ svasaṃvedanānabhyupagamāt svasaṃvidite hy ātmani jñāne ca svataḥ sā prayujyate nānyathā saṃtānāṃtaravat parataś cet tad api jñānāṃtaraṃ viśeṣyaṃ nāgṛhīte jñānatvaviśeṣaṇe grahītuṃ śakyam iti jñānāṃtarāt tadgrahaṇena bhāvyam ity anavasthānāt kutaḥ prakṛtapratyayaḥ

jñānātmaviśeṣaṇaviśeṣyajñānāhitasaṃskārasāmarthyād eva jñānavān aham iti pratyayotpatter nānavastheti kecin manyaṃte

viśeṣaṇaviśeṣyayor jñānaṃ hi tayor jñāpakaṃ tat katham ajñātaṃ tau jñāpayet kārakatve tad ayuktam eva tad ime tayor jñānam ajñātam eva jñāpakaṃ bruvāṇā na jñāpyajñāpakabhāvavida iti satyam anātmajñāḥ syān mataṃ viśeṣaṇasya jñānaṃ na jñāpakaṃ nāpi kārakaṃ liṃgavac cakṣurādivac ca kiṃ tarhi jñaptirūpaṃ phalaṃ tac ca pramāṇājñātaṃ cet tāvataivākāṃkṣāyā nivṛttiḥ phalaparyaṃtatvāt tasyā viśeṣyajñānasya jñāpakaṃ tad ity api vārtaṃ tasya tatkārakatvāt pramāṇatvāt tasya jñāpakaṃ tad ity apy asāraṃ sādhakatam asya kārakaviśeṣasya pramāṇatvavacanāt na hi viśeṣaṇajñānaṃ pramāṇaṃ viśeṣyajñānaṃ tatphalam ity abhidadhānas tattasya jñāpakam iti manyate kiṃ tarhi viśeṣyajñānotpattisāmagrītvena viśeṣaṇajñānaṃ pramāṇam iti tathā manyamānasya ca kānavasthā nāmeti tad etad api nāti vicārasahaṃ ekātmasamavetānaṃtarajñānagrāhyam arthajñānam iti siddhāṃtavirodhāt yathaiva hi viśeṣaṇārthajñānaṃ pūrvaṃ pramāṇaphalaṃ pratipattur ākāṃkṣānivṛttihetutvān na jñānāṃtaram apekṣate tathā viśeṣārthajñānam api viśeṣaṇajñānaphalatvāt tasya yadi punar viśeṣaṇaviśeṣyārthajñānasya svarūpāparicchedakatvāt svātmani kriyāvirodhād aparajñānena vedyamānateṣṭā tadā tad api tadvedakaṃ jñānam apareṇa jñānena vedyam iṣyatām ity anavasthā duḥpariharā nanv arthajñānaparicchede tadanaṃtarajñānena vyavahartur ākāṃkṣākṣayād arthajñānaparicchittaye na jñānāṃtarāpekṣāsti tadākāṃkṣayā vā tad iṣyata eva yasya yatrākāṃkṣākṣayas tatra tasya jñānāṃtarāpekṣānivṛttes tathā vyavahāradarśanāt tato nānavastheti cet tarhy arthajñānenārthasya paricchittau kasyacid ākāṃkṣākṣayāt tadjñānāpekṣāpi mā bhūt tatheṣyata eveti cet parokṣajñānavādī kathaṃ bhavatā atiśayyate jñānasya kasyacit pratyakṣatvopagamād iti cet yasyāpratyakṣatopagamas tena paricchinno rthaḥ kathaṃ pratyakṣaḥ saṃtānāṃtarajñānaparicchinnārthavat pratyakṣatayā pratīter iti cet tarhy apratyakṣajñānavādino pi tata evārthaḥ pratyakṣo stu tathā cānarthikā sarvajñajñānasya jñānāṃtarapratyakṣatvakalpanā yatra yathā pratītis tatra tatheṣṭir na punar apratītikaṃ kiṃcit kalpyata iti cet svārthasaṃvedakatāpratītito jñānasya tatheṣṭir astu jñāne svasaṃvedakatāpratīteḥ svātmani kriyāvirodhena bādhitatvān na tatheṣṭir iti cet kā punaḥ svātmani kriyā viruddhā parispaṃdarūpā dhātvartharūpā vā prathamapakṣe asijñāne tadabhāvāt dhātvartharūpā tu na viruddhaiva bhavati tiṣṭhatītyādikriyāyāḥ svātmani pratīteḥ katham anyathā bhavaty ākāśaṃ tiṣṭhati merur ityādi vyavahāraḥ siddhyet sakarmikā dhātvartharūpāpi viruddhā svātmanīti cet tarhi jñānaṃ prakāśate cakāstīti kriyā na svātmani viruddhā jñānam ātmānaṃ jānātīti sakarmikā tatra viruddheti cen na ātmānaṃ haṃtītyāder api virodhānuṣaṃgāt kartṛsvarūpasya karmatvenopacārān nātra pāramārthikaṃ karmeti cet samānam anyatra jñāne kartari svarūpasyaiva jñānakriyāyāḥ karmatayopacārāt tāttvikam eva jñāne karmatvaṃ prameyatvāt tasyeti cet tad yadi sarvathā kartur abhinnaṃ tadā virodhaḥ sarvathā bhinnaṃ cet kathaṃ tatra jñānasya jānātīti kriyā svātmani syād yena viruddhyet katham anyathā kaṭaṃ karotīti kriyāpi kaṭakārasya svātmani na syād yato na viruddhyate kartuḥ karmatvaṃ kathaṃcid bhinnam ity etasmiṃs tu darśane jñānasyātmano vā svātmani kriyā dūrotsāritaiveti na viruddhatām adhivasati tato jñānasya svasaṃvedakatāpratīteḥ svātmani kriyāvirodho bādhakaḥ pratyastamitabādhakapratītyāspadaṃ cārthasaṃvedakatvavatsvasaṃvedakatvaṃ jñānasya parīkṣakair eṣṭavyam eva pratītyananusaraṇe navasthānasya svamatavirodhasya vā parihartum aśakteḥ tato na jaḍātmavādināṃ jñānavān aham iti pratyayaḥ jñātāham iti pratyayavat puruṣasya jñānaviśiṣṭasya grāhakaḥ

kaś cāsyāhaṃ pratyayasya viṣaya iti vicāryate puruṣaś cet prameyaḥ pramātā na syāt na hi sa eva prameyaḥ sa eva pramātā sakṛd ekasyaikajñānāpekṣayā karmatvakartṛtayor virodhāt tato 'nyaḥ karteti cen na ekatra śarīre anekātmānabhyupagamāt tasyāpy ahaṃpratyayaviṣayatve 'parakartṛparikalpanānuṣaṃgād anavasthānād ekātmajñānāpekṣāyām ātmanaḥ pramātṛtvānupapatteś ca nānyaḥ kartā saṃbhavati yato na virodhaḥ

yathā ghaṭādau pramiter utpattis tatpramātṛtvaṃ puruṣasya tathā svasminn eva tadutpattiḥ svapramātṛtvaṃ yathā ca ghaṭādeḥ pramitau prameyatvaṃ tasyaiva tathātmanaḥ paricchittau svasyaiva prameyatvaṃ yathā ghaṭādeḥ paricchittis tasyaiva pramitis tathātmanaḥ paricchittiḥ svapramitiḥ pratītibalād āgatā parihartum aśakyā

pramātrādiprakārāś catvāro py ātmano bhinnās tato naikasyānekātmakatvaṃ viruddham api siddhyatīti cet na tasya prakārāṃtaratvaprasaṃgāt kartṛtvād ātmanaḥ pramātṛtvena vyavasthānāt na prakārāṃtaratvam iti cet keyaṃ kartṛtā nāmātmanaḥ

pramīyamāṇo hy arthaḥ prameyaḥ pramāṇasahakārī pramityutpattiṃ prati nimittakāraṇatvād iti bruvāṇaḥ katham ātmanaḥ svapramitiṃ prati samavāyinaḥ pramātṛtāmātmasāt kurvataḥ prameyatvam ācakṣīta virodhāt na cātmā svapramāṃ prati nimittakāraṇaṃ samavāyikāraṇatvopagamāt yadi punar ātmanaḥ svapramitiṃ prati samavāyitvaṃ nimittakāraṇatvaṃ ceṣyate rthapramitiṃ prati samavāyikāraṇatvam eva tadā sādhakatamatvam apy astu tathā ca sa eva pramātā sa eva prameyaḥ sa eva ca pramāṇam iti kutaḥ pramātṛprameyapramāṇānāṃ prakārāṃtaratā nāvatiṣṭhet kartṛkārakāt karaṇasya bhedān nātmanaḥ pramāṇatvam iti cet karmakārakaṃ kartuḥ kim abhinnaṃ yatas tasya prameyatvam iti nātmā svayaṃ prameyaḥ

vivakṣitātmā ātmāṃtarasya yadi prameyas tadāsya svātmā kim aprameyaḥ prameyo vā aprameyaś cet tarhyātmāṃtarasya prameya iti paryanuyogasyāpariniṣṭhānād anavasthā kena bādhyate prameyaś cet sa eva pramātā sa eva prameya ity āyātam ekasya naikatvaṃ viruddham api paramatasādhanaṃ tadvat sa eva pramāṇaṃ syāt sādhakatamatvopapatter iti pūrvoktam akhilaṃ dūṣaṇam aśakyanivāraṇam

nanu svasaṃvedye py ātmani pramātṛtvaśaktiḥ prameyatvaśaktiś ca svayaṃ paricchedakaśaktyānyayā paricchedyā sāpi tatparicchedakatvaparicchedyatvaśaktiparayā paricchedakaśaktyā paricchedye tyanavasthānam anyathādyaśaktibhedo pi pramātṛtvaprameyahetur mā bhūt iti na syādvādināṃ codyaṃ pratipattur ākāṃkṣākṣayād eva kvacid avasthānasiddheḥ na hi paricchedakatvādiśaktir yāvat svayaṃ na jñātā tāvad ātmanaḥ svapramātṛtvādisaṃvedanaṃ na bhavati yenānavasthā syāt pramātṛtvādisvasaṃvedanād eva tacchakter anumānān nirākāṃkṣasya tatrāpy anupayogād iti yuktam upayogātmakatvasādhanam ātmanaḥ

saty anātmā saṃvedanātmakaḥ sa tu na pratyakṣaḥ karmatvenāpratīyamānatvāt na hi yathā nīlam ahaṃ jānāmīty atra nīlaṃ karmatayā cakāsti tathātmā karmatvena apratibhāsamānasya ca na pratyakṣatvaṃ tasya tena vyāptatvāt ātmānam ahaṃ jānāmīty atra karmatayātmā bhāty eveti cāyuktam upacaritatvāt tasya tathā pratīteḥ jānāter anyatra sakarmakasya darśanād ātmani sakarmakatvopacārasiddheḥ paramārthatas tu puṃsaḥ karmatve kartā sa eva vā syād anyo vā na tāvat sa eva virodhāt katham anyathaikarūpatātmanaḥ siddhyet nānārūpatvād ātmano na doṣa iti cet na anavasthānuṣaṃgāt kenacid rūpeṇa karmatvaṃ kenacit kartṛtvam ity anekarūpatve hy ātmanas tad anekaṃ rūpaṃ pratyakṣam apratyakṣaṃ vā pratyakṣaṃ cet karmatvena bhāvyam anyena tatkartṛtvena tatkarmatvakartṛtvayor api pratyakṣatve pareṇa karmatvena kartṛtvena cāvaśyaṃ bhavitavyam ity anavasthā tad anekaṃ rūpam apratyakṣaṃ cet kathamātmā pratyakṣo nāma pumān pratyakṣas tatsvarūpaṃ na pratyakṣam iti kaḥ śraddadhīta yadi punar anyaḥ kartā syāt tadā sa pratyakṣo 'pratyakṣo vā pratyakṣaś cet karmatvena pratīyamāno sāv iti na kartā syād virodhāt katham anyathaikarūpatātmanaḥ siddhyet nānārūpatvād ātmano na doṣa iti cen na anavasthānuṣaṃgāt ityādi punar āvartata iti mahac cakrakam tasyāpratyakṣatve sa evāsmākam ātmeti siddho 'pratyakṣaḥ puruṣaḥ parokṣo stu pumān iti cet na tasya kartṛrūpatayā svayaṃ saṃvedyamānatvāt sarvathā sākṣād apratibhāsamāno hi parokṣaḥ paralokādivan na punaḥ kenacid rūpeṇa sākṣāt pratibhāsamāna ity aparokṣa evātmā vyavasthitim anubhavati iti kecit

kartṛtvenātmanaḥ saṃvedane tatkartṛtvaṃ tāvat paricchedyam iṣṭam anyathā tadviśiṣṭatayāsya saṃvedanavirodhāt tatsaṃbhave kathaṃ tadātmakasyātmanaḥ pratyakṣatvaninhavo yuktaḥ

kartṛtvād bhede puṃsaḥ kartṛtvasya paricchedo na syāt viṃdhyaparicchede himādrer iveti sarvathātmanaḥ sākṣāt paricchedābhāvāt parokṣatāpatteḥ katham aparokṣatvanirṇayaḥ tato naikāṃtenātmanaḥ kartṛtvād abhedo vābhyupagaṃtavyaḥ

kathaṃcid bhedaḥ kathaṃcid abhedaḥ kartṛtvasya narād iti cāyuktam aṃśato narasya pratyakṣatvaprasaṃgāt na hi pratyakṣāt kartṛtvādye nāṃśena narasyābhedas tena pratyakṣatvaṃ śakyaṃ niṣeddhuṃ pratyakṣād abhinnasyāpratyakṣatvavirodhāt

nanu cātmanaḥ kartṛrūpatā kathaṃcid abhinnā paricchidyate na tu pratyakṣā kartṛrūpatā karmatayā pratīyamānatvābhāvāt tannātmano ṃśenāpi pratyakṣatvaṃ siddhyati yasya nihnave pratītivirodha iti cet katham idānīṃ kartṛtā paricchidyate tasya kartṛtayaiveti cet tarhi kartṛtā kartā na punar ātmā tasyās tato bhedāt na hy anyasyāṃ kartṛtāyāṃ paricchinnāyām anyaḥ kartā vyavatiṣṭhate tiprasaṃgāt nanv ātmā dharmī kartā kartṛtāsya dharmaḥ kathaṃcit tadātmā tatrātmā kartā pratīyata iti sa evārthaḥ siddho dharmidharmābhidhāyinoḥ śabdayor eva bhedāt tataḥ kartṛtā svarūpeṇa pratibhāti na punar anyayā kartṛtayā yataḥ sā kartrī syāt kartā cātmā svarūpeṇa cakāsti nāparāsya kartṛtā yasyāḥ pratyakṣatve puṃso pi pratyakṣatvaprasaṃga iti cet tarhy ātmā taddharmo vā pratyakṣaḥ svarūpeṇa sākṣāt pratibhāsamānatvān nīlādivat nīlādir vā na pratyakṣas tata evātmavat nīlādiḥ pratyakṣaḥ sākṣāt kriyamāṇatvād iti cet tata evātmā pratyakṣo stu karmatvenāpratīyamānatvān na pratyakṣa iti cet vyāhatam etat sākṣātpratīyamānatvaṃ hi viṣayīkriyamāṇatvaṃ viṣayatvam eva ca karmatvaṃ tac cātmany asti katham anyathā pratīyamānatāsya syāt nātmā pratīyate svayaṃ kiṃtu pratyeti sarvadā na tato pratīyamānatvāt tasya karmatvasiddhir asiddhatā sādhanasyeti cet sarvathā pratīyamānatvam asiddhaṃ kathaṃcid vā na tāvat sarvathā pareṇāpi pratīyamānatvābhāvaprasaṃgāt kathaṃcit pakṣe tu nāsiddhaṃ sādhanaṃ tathaivopanyāsāt svataḥ pratīyamānatvam asiddham iti cet parataḥ kathaṃ tatsiddhaṃ virodhābhāvād iti cet svatas tatsiddhau ko virodhaḥ kartṛtvakarmatvayoḥ sahānavasthānam iti cet paratas tatsiddhau samānaṃ yadaiva svayam arthaṃ pratyeti tadaiva pareṇānumānādinātmā pratīyata iti pratītisiddhatvān na sahānavasthānavirodhaḥ svayaṃ kartṛtvasya parakarmatveneti cet tarhi svayaṃ kartṛtvakarmatvayor apy ātmānam ahaṃ jānāmīty atra sahapratītisiddhatvād virodho mā bhūt na cātmani karmapratītir upacaritā kartṛtvapratīter apy upacaritatvaprasaṃgāt śakyaṃ hi vaktuṃ dahaty agnir iṃdhanam ity atra kriyāyāḥ kartṛsamavāyadarśanāt jānāty ātmārtham ity atrāpi jānātīti kriyāyāḥ kartṛsamavāyopacāraḥ paramārthatas tu tasya kartṛtve karma sa eva vā syād anyo vārthaḥ syāt sa eva ced virodhaḥ katham anyathaikarūpatātmanaḥ nānārūpatvāt tasyādoṣa iti cen na anavasthānāt yadi punar anyo rthaḥ karma syāt tadā pratibhāsamāno 'pratibhāsamāno vā pratibhāsamānaś cet kartā syāt tato nyatkarma vācyaṃ tasyāpi pratibhāsamānatve kartṛtvād anyat karmety anavasthānān na kvacit karmatvavyavasthā yadi punar apratibhāsamāno rthaḥ karmocyate tadā kharaśrṛṃgāder api karmatvāpattir iti na kiṃcit karma syād ātmavadarthasyāpi pratibhāsamānasya kartṛtvasiddheḥ yadi punar arthaḥ pratibhāsajanakatvād upacāreṇa pratibhāsata iti na vastutaḥ kartā tadātmāpi svapratibhāsajanakatvād upacāreṇa kartāstu viśeṣābhāvāt svapratibhāsaṃ janayannātmā katham akarteti ced arthaḥ kathaṃ jaḍatvād iti cet tata eva svapratibhāsaṃ mājījanat kāraṇāṃtarāj jāte pratibhāse rthaḥ pratibhāsate na tu svayaṃ pratibhāsaṃ janayatīti cet samānam ātmani so pi hi svāvaraṇavicchedāj jāte pratibhāse vibhāsate na tannirapekṣaḥ svapratibhāsaṃ janayatīti tad evam ātmanaḥ kartṛtvakarmatvāpalāpavādinau nānyonyam atiśayyete ye tu pratītyanusaraṇe nātmanaḥ svasaṃviditātmatvam āhus te karaṇajñānāt phalajñānāc ca bhinnasyābhinnasya vā bhinnābhinnasya vā

yad dhi sarvathā sarvasmād vedanād bhinnaṃ tan na svasaṃviditaṃ yathā vyoma tathātmatattvaṃ śrotriyāṇām iti kathaṃ tat tasyeti saṃpratipannāḥ

parokṣāt karaṇajñānāt phalajñānāc ca pratyakṣād abhinnasyātmano na parokṣatā aham iti kartṛtayā saṃvedanān nāpi pratyakṣatā karmatayā pratibhāsābhāvād iti na maṃtavyaṃ dattottaratvāt

sarvathā bhinnābhinnātmakatve karaṇaphalajñānād ātmanas tadubhayapakṣoktadoṣaduṣṭatā kathaṃcid bhinnātmakatve syādvādāśrayaṇam evāstu virodhābhāvāt svāvaraṇakṣayopaśamalakṣaṇāyāḥ śakteḥ karaṇajñānarūpāyāḥ dravyārthāśrayaṇād abhinnasyātmanaḥ parokṣatvaṃ svārthavyavasāyātmakāc ca phalajñānād abhinnasya pratyakṣatvam iti syādvādāśrayaṇe na kiṃcid virodham utpaśyāmaḥ sarvathaikāṃtāśrayaṇe virodhāt tasmād ātmā syāt parokṣaḥ syāt pratyakṣaḥ prabhākarasyāpy evam avirodhaḥ kiṃ na syād iti cet na karaṇaphalajñānayoḥ parokṣapratyakṣayor avyavasthānāt tathā hi

arthaparicchede puṃsi pratyakṣe svārthākāravyavasāyini sati niṣphalaṃ karaṇajñānam anyac ca phalajñānaṃ tatkṛtyasyātmanaiva kṛtatvād iti tadakalpanīyam eva svārthavyavasāyitvam ātmano siddhaṃ vyavasāyātmakatvāt tasyeti cet na svavyavasāyina evārthavyavasāyitvaghaṭanāt tathā hy ātmārthavyavasāyasamarthaḥ so rthavyavasāyy evety anenāyāstaṃ svavyavasāyitvam aṃtareṇārthavyavasiter anupapatteḥ kalaśādivat saty api svārthavyavasāyiny ātmani pramātari pramāṇena sādhakatamena jñānena bhāvyaṃ karaṇābhāve kriyānupapatter iti cet na iṃdriyamanasor eva karaṇatvāt tayor acetanatvād upakaraṇamātratvāt pradhāne cetanaṃ karaṇam iti cet na bhāveṃdriyamanasoḥ pareṣāṃ cetanatayāvasthitatvāt tad eva karaṇajñānam asmākam iti cet tatparokṣam iti siddhaṃ sādhyate labdhyupayogātmakasya bhāvakaraṇasya chadmasthāpratyakṣattvāt tajjanitaṃ tu jñānaṃ pramāṇabhūtaṃ nāpratyakṣaṃ svārthavyavasāyātmakatvāt tac ca nātmano rthāṃtaram eveti sa eva svārthavyavasāyī yadīṣṭas tadā vyarthaṃ tato paraṃ karaṇajñānaṃ phalajñānaṃ ca vyartham anenoktaṃ tasyāpi tato 'nyasyaivāsaṃbhavāt athavā pratyakṣe rthaparicchede phalajñāne svārthākārāvabhāsini sati kim ato nyatkaraṇaṃ jñānaṃ poṣyate niṣphalatvāt tasya tad eva tasya phalam iti cet pramāṇād abhinnaṃ bhinnaṃ vā yady abhinnaṃ pramāṇam eva tad iti kathaṃ phalajñāne pratyakṣe karaṇajñānam apratyakṣaṃ bhinnaṃ cen na karaṇajñānaṃ pramāṇaṃ svārthavyavasāyād arthāṃtaratvād ghaṭādivat kathaṃcid abhinnam iti cen na sarvathā karaṇajñānasyāpratyakṣatvaṃ virodhāt pratyakṣāt phalajñānāt kathaṃcid abhinnatvāt karmatvenāpratibhāsamānatvāt karaṇajñānam apratyakṣam iti cen na karaṇatvena pratibhāsamānasya pratyakṣatvopapatteḥ kathaṃcit pratibhāsate ca karma ca na bhavatīti vyāghātasya pratipāditatvāt kathaṃ cāyaṃ phalajñānaṃ karmatvenāpi pratibhāsamānam api pratyakṣam upayan karaṇajñānaṃ tathā nopaiti na ced vyākulāṃtaḥkaraṇaḥ phalajñānaṃ karmatvena pratibhāsata eveti cet na phalatvena pratibhāsanavirodhāt nanu ca pramāṇasya paricchittiḥ phalaṃ sā cārthasya paricchidyamānatā tatpratītiḥ karmatvapratītir eveti cet kiṃ punar iyaṃ paricchittir arthadharmaḥ tathopagame pramāṇaphalatvavirodho rthavat pramātṛdharmaḥ seti cet kathaṃ karmakartṛtvena pratīteḥ na karmakārakaṃ nāpi kartṛkārakaṃ paricchittiḥ kriyātvāt kriyāyāḥ kārakatvāyogāt kriyāviśiṣṭasya dravyasyaiva kārakatvopapatter iti cet tarhi phalajñānasya karmatvena pratītir yuktā kriyātvenaiva phalātmanā pratītir iti na pratyakṣatvasaṃbhavaḥ karaṇajñānavad ātmavad vā

phalajñānam ātmā cāparokṣo stu karaṇajñānavad ity ayuktam arthasya pratyakṣatānupapatteḥ pratyakṣāṃ svaparicchittim adhitiṣṭhann eva hy arthaḥ pratyakṣo yukto nānyathā sarvasya sarvadā sarvathārthasya pratyakṣatvaprasaṃgāt tathātmanaḥ parokṣatve saṃtānāṃtarasyevārthaḥ pratyakṣo na syād anyathā sarvātmāṃtarapratyakṣaḥ sarvasyātmanaḥ pratyakṣo sau kiṃ na bhavet sarvathā viśeṣābhāvāt tataś cāpratyakṣād arthāt na kutaścit parokṣajñānaniścayo sya vādinaḥ syāt yenedaṃ śobheta jñāte tv anumānād avagacchatīti nāpy asiddhasaṃvedanāt puruṣāt tanniścayo yato navasthā na bhavet talliṃgajñānasyāpi parokṣatve aparānumānān nirṇayāt talliṃgasyāpy aparānumānād iti svasaṃvedyatvād ātmano nānavastheti cet na tasya jñānāsaṃvedakatvāt tatsaṃvedakatve vārthasaṃvedakatvaṃ tasya kiṃ na syāt svatorthāṃtaraṃ kathaṃcid jñānam ātmā saṃvedayate na punar artham iti kiṃkṛto yaṃ niyamaḥ saṃvedayamāno pi jñānamātmā jñānāṃtareṇa saṃvedayate svato vā jñānāṃtareṇa cet pratyakṣeṇetareṇa vā na tāvat pratyakṣeṇa sarvasya sarvajñānasya parokṣatvopagamāt nāpītareṇa jñānena saṃtānāṃtarajñāneneva tena jñātum aśakteḥ svayaṃ jñātena cet jñānāṃtareṇa svato vā jñānāṃtareṇa cet pratyakṣeṇetareṇa vetyādi punar āvartata iti cakrakam etat svato jñānam ātmā saṃvedayate svarūpavad iti cet tathaiva jñānam arthaṃ svaṃ ca svataḥ kiṃ na vedayate yataḥ parokṣajñānavādo mahāmohavijṛṃbhita eva na syāt

kutaḥ punar upayogātmā naraḥ siddha iti cet

svārthākāravyavasāyarūpeṇārthālocanamātrarūpeṇa ca jñānadarśanopayogātmakaḥ pumān pratyakṣa eva tathā svasaṃviditatvāt pratikṣaṇapariṇāmena svāvaraṇakṣayopaśamaviśiṣṭatvenāsaṃkhyātapradeśatvādinā cānumeyaḥ pravacanasamadhigamyaś cātyaṃtaparokṣarūpeṇeti nirṇetavyaṃ bādhakābhāvāt

yathātmani cetanasya saṃvedanaṃ mayi caitanyaṃ cetano ham iti vā tathā jñānasyāpi mayi jñānaṃ jñātāham iti vā pratyakṣataḥ siddher yathodāsīnasya puṃsaś caitanyaṃ svarūpaṃ tathā jñānam api tatpradhānasyaiva vivartaṃ bruvāṇasya pratyakṣabādhā jñānasyātmani saṃvedanaṃ bhrāṃtir iti cet na syāt tadaivaṃ yadi jñānaśūnyasyātmanaḥ kadācit saṃvidābhrāṃtā syāt sarvadā jñānasaṃsargādātmano jñānitvasaṃvittir iti cet

jñānasaṃsargato jñānī sukhasaṃsargataḥ sukhī pumān na tu svayam iti vadataḥ sāṃkhyasya paśor ivātmānam apy ajānato yuktaṃ vaktum audāsīnyasya saṃsargād udāsīnaḥ puruṣaḥ caitanyasaṃsargāc cetano bhoktṛtvasaṃsargād bhoktā śuddhisaṃsargāc ca śuddha iti svayaṃ tu tato viparīta iti viśeṣābhāvāt na hi tasyānavabodhasvabhāvatādau pramāṇam asti

svarūpāsiddho hi hetur ayaṃ vyāpinam ātmānaṃ vadataḥ kutaḥ

kāyād bahiracetanatvena vyāptasya jīvatvasya siddheḥ kāye py acetanatvasiddhir iti nānavabodhādisvabhāvatve sādhye cetanatvaṃ sādhanam asiddhasyāsādhanatvāt

kāye cetanatvena prāptasya naratvasya darśanāt tato bahir apy ātmanaś cetanatvasiddher nāsiddhasādhanam iti na maṃtavyaṃ pratītibādhanāt

yasya hi niratiśayaḥ puruṣas tasya kāye nyatra ca na tasya viśeṣo sti yataḥ kāye saṃvedanaṃ na tato bahir iti yujyate

kāye bhivyaktatvāt puṃsaḥ saṃvedanaṃ na tato bahir anabhivyaktatvād iti bruvāṇaḥ kathaṃ tasyaikasvabhāvatāṃ sādhayet vyaktetarākārabhedād bhedasya siddheḥ yatra vyaktasaṃsargas tatrātmā saṃvedyate nānyatrety apy anenāpāstaṃ niraṃśasya kvacid eva vyaktasaṃsargasyetarasya vā sakṛdayogāt sakṛdekasya paramāṇoḥ paramāṇvaṃtareṇa saṃsargaṃ kvacid anyatra vāsaṃsargaṃ pratipadyata iti cet na tasyāpi kvacid deśe sato deśāṃtare ca tadasiddheḥ gaganavat syād iti cet na tasyānaṃtapradeśatayā prasiddhasya tadupapatter anyathātmavadaghaṭanāt nanv ekaṃ dravyam anaṃtaparyāyān sakṛd api yathā vyāpnoti tathātmā vyaktavivartaśarīreṇa saṃsargaṃ kvacid anyatra vā'saṃsargaṃ pratipadyata iti cen na vastuno dravyaparyāyātmakasya jātyaṃtaratvāt vyāpyavyāpakabhāvasya nayavaśāt tatra nirūpaṇāt naivaṃ nānaikasvabhāvaḥ puruṣo jātyaṃtaratayopeyate niratiśayātmavādavirodhād iti kāye bhivyaktau tato bahirabhivyaktiprasakteḥ sarvatra saṃvedanam asaṃvedanaṃ no cet nānātvāpattir duḥśakyā parihartuṃ tato naitau sarvagatātmavādinau cetanatvam acetanatvaṃ vā sādhayitum ātmanaḥ samarthau yato siddhaṃ sādhanaṃ na syāt syādvādinaḥ sāṃkhyasya ca prasiddham eva cetanatvaṃ sādhanam iti cen nānavabodhādyātmakatvena prativādinaś cetanatvasyeṣṭes tasya hetutve viruddhasiddher viruddho hetuḥ syāt sādhyasādhanavikalaś ca dṛṣṭāṃtaḥ suṣuptāvasthasyāpy ātmanaś cetanatvamātreṇānavabodhādisvabhāvatvena cāprasiddheḥ katham

svapnadarśino hi yathā suptaprabuddhasya sukhānubhavanādismaraṇād vijñānasvabhāvatvaṃ vibhāvayaṃti tathā suṣuptasyāpi sukham atisuṣupto ham iti pratyayāt katham anyathā suṣuptau puṃsaś cetanatvam api siddhyet prāṇādidarśanād iti cet

vīraṇādau caitanyābhāve prāṇādivṛttīnām abhāvaniścayān niścitavyatirekābhyas tābhyaḥ suṣuptau caitanyasiddhir iti cet

na hi cetanatve sādhye niścitavyatirekāḥ prāṇādivṛttayo na punar jñānātmakatāyām iti śakyaṃ vaktuṃ tadabhāve pi tāsāṃ vīraṇādāv abhāvanirṇayāt caitanyābhāvād eva tatra tā na bhavaṃti na tu vijñānābhāvād iti kośapānaṃ vidheyaṃ satyaṃ vijñānābhāve tā na bhavaṃti saty api caitanye muktasya tadabhāvād ity apare teṣāṃ suṣuptau vijñānābhāvasādhanam ayuktaṃ prāṇādivṛttīnāṃ sadbhāvāt tathā ca na sodāharaṇam iti kutaḥ sādhyasiddhiḥ sukhabuddhyādayo nātmasvabhāvāḥ svayam acetanatvād rūpādivad ity anumānād iti cet kutas teṣām acetanatvasiddhiḥ

puruṣānubhavo hi naśvaraḥ kādācitkatvād dīpādivad iti paramārthatas tena bhaṃguratvam anaikāṃtikam acetanatve 'sādhye kādācitkaḥ kutaḥ siddhaḥ puruṣopabhogaḥ svasadbhāvād iti cet

parāpekṣitayā kādācitkatvaṃ vyāptaṃ tena cānityatvam iti tatsiddhau tatsiddhiḥ parāpekṣitā puruṣānubhavasya nāsiddhā parasya buddhyadhyavasāyasyāpekṣaṇīyatvāt buddhyadhyavasitam arthaṃ puruṣaś cetayata iti vacanāt parānapekṣitāyāṃ tu puruṣadarśanasya sarvadarśitāpattiḥ sakalārthabuddhyadhyavasāyāpāye pi sakalārthadarśanasyopapatter iti yogina ivāyogino 'muktasya ca sārvajñam aniṣṭam āyātam

sarvasya sarvajñatve ca vṛthā siddhyupāyaḥ sādhyābhāvāt siddhir hi sarvajñatā muktir vā kutaścid anuṣṭhānāt sādhyate tatra na tāvat sarvajñatā tasyāḥ svataḥ siddhatvāt nāpi muktiḥ sarvajñatāpāye tadupagamāt tasya cāsaṃbhavāt parānapekṣitāyāḥ sarvadarśitāyāḥ parānivṛttāv api prasakteḥ syān mataṃ na buddhyadhyavasitārthālocanaṃ puṃso darśanaṃ tasyātmasvabhāvatvena vyavasthitatvād iti tad api nāvadhānīyaṃ bodhasyāpy ātmasvabhāvatvopapatteḥ na hy ahaṃkārābhimatārthādhyavasāyo buddhis tasyāḥ puṃsvabhāvatvena pratīter bādhakābhāvāt iti darśanajñānayor ātmasvabhāvatvam eva prasiddhyatu viśeṣābhāvāt nanu ca naśvarajñānasvabhāvatve puṃso naśvaratvaprasaṃgo bādhaka iti cet na naśvaratvasya nare pi kathaṃcid virodhābhāvāt paryāyārthataḥ parapariṇāmākrāṃtatāvalokanāt apariṇāminaḥ kramākramābhyām arthakriyānupapatter vastutvahāniprasaṃgān nityānityātmakatvenaiva kathaṃcid arthakriyāsiddhir ity alaṃ prapaṃcena ātmano jñānadarśanopayogātmakasya prasiddheḥ

sann apy ātmopayogātmā na śreyasā yokṣyamāṇaḥ kaścit sarvadā rāgādisamākrāṃtamānasatvād iti kecit saṃpratipannāḥ tān prati tatsādhanam ucyate śreyasā yokṣyamāṇaḥ kaścit saṃsāravyādhividhvaṃsitvānyathānupapatteḥ śreyo tra sakaladuḥkhanivṛttiḥ sakaladuḥkhasya ca kāraṇaṃ saṃsāravyādhiḥ tadvidhvaṃse kasyacit siddhaṃ śreyasā yokṣyamāṇatvaṃ tallakṣaṇakāraṇānupalabdheḥ na ca saṃsāravyādheḥ sakaladuḥkhakāraṇatvam asiddhaṃ jīvasya pārataṃtryanimittatvāt pārataṃtryaṃ hi duḥkham iti etena sāṃsārikasukhasya duḥkhatvam uktaṃ svātaṃtryasyaiva sukhatvāt śakrādīnāṃ svātaṃtryaṃ sukham asty eveti cen na teṣām api karmaparataṃtratvāt nirākāṃkṣatātmakasaṃtoṣarūpaṃ tu sukhaṃ na sāṃsārikaṃ tasya deśam uktisukhatvāt deśato mohakṣayopaśame hi dehino nirākāṃkṣatā viṣayaratau nānyathātiprasaṃgāt tad etena yatijanasya praśamasukham asāṃsārikaṃ vyākhyātaṃ kṣīṇamohānāṃ tu kārtsnyataḥ praśamasukhaṃ mohaparataṃtratvanivṛtteḥ yad api saṃsāriṇām anukūlavedanīyaprātītikaṃ sukham iti mataṃ tad apy abhimānamātraṃ pārataṃtryākhyena duḥkhenānuṣaktatvāt tasya tatkāraṇatvāt kāryatvāc ceti na saṃsāravyādhir jātucitsukhakāraṇaṃ yenāsya duḥkhakāraṇatvaṃ na siddhyet tadvidhvaṃsaḥ katham iti cet kvacin nidānaparidhvaṃsasiddheḥ yatra yasya nidānaparidhvaṃsas tatra tasya paridhvaṃso dṛṣṭo yathā kvacij jvarasya nidānaparidhvaṃsaś ca saṃsāravyādheḥ śuddhātmanīti kāraṇānupalabdhiḥ saṃsāravyādher nidānaṃ mithyādarśanādi tasya vidhvaṃsaḥ samyagdarśanādibhāvanābalāt kvacid iti samarthayiṣyamāṇatvān na hetor asiddhatā śaṃkanīyā sarasi śaṃkhakādinānaikāṃtiko yaṃ hetuḥ svanidānasya jalasya paridhvaṃse pi tasyāparidhvaṃsād iti cen na tasya jalanidānatvāsiddheḥ svāraṃbhakapudgalapariṇāmanidānatvāt śaṃkhakādes tatsahakārimātratvāj jalādīnāṃ na hi kāraṇamātraṃ kenacit kasyacin nidānam iṣṭaṃ niyatasyaiva kāraṇasya nidānatvāt na ca tannāśe kasyacin nidānino na nāśa ity avyabhicāry eva hetuḥ kathaṃcana saṃsāravyādhividhvaṃsanaṃ sādhayed yatas tatparidhvaṃsanena śreyasā yokṣyamāṇaḥ kaścid upayogātmakātmā na syāt niranvayavinaśvaraṃ cittaṃ śreyasā yokṣyamāṇam iti na maṃtavyaṃ tasya kṣaṇikatvavirodhāt saṃsāranidānarahitāc citāccittāṃtarasya śreyaḥsvabhāvasyotpadyamānataiva śreyasā yokṣyamāṇatā sā na kṣaṇikatvaviruddheti cen na kṣaṇikaikāṃte kutaścit kasyacid utpattyayogāt saṃtānaḥ śreyasā yokṣyamāṇa ity apy anena pratikṣiptaṃ saṃtānivyatirekeṇa saṃtānasyāniṣṭeḥ pūrvottarakṣaṇa eva hāparāmṛṣṭabhedāḥ saṃtānassa cāvastubhūtaḥ kathaṃ śreyasā yokṣyate pradhānaṃ śreyasā yokṣyamāṇam ity apy asaṃbhāvyaṃ puruṣaparikalpanavirodhāt tad eva hi saṃsarati tad eva ca vimucyata iti kim anyat puruṣasādhyam asti pradhānakṛtasyānubhavanaṃ puṃsaḥ prayojanam iti cet pradhānasyaiva tad astu kartṛtvāt tasya tan neti cet syād evaṃ yadi kartānubhavitā na syāt draṣṭuḥ kartṛtve muktasyāpi kartṛtvaprasaktir iti cet muktaḥ kim akarteṣṭaḥ viṣayasukhāder akartaiveti cet kutaḥ sa tathā tatkāraṇakarmakartṛtvābhāvād iti cet tarhi saṃsārī viṣayasukhādikāraṇakarmaviśeṣasya kartṛtvād viṣayasukhādeḥ kartā sa eva cānubhavitā kiṃ na bhavet saṃsāryavasthāyām ātmā viṣayasukhāditatkāraṇakarmaṇāṃ na kartā cetanatvān muktāvasthāvad ity etad api na suṃdaraṃ sveṣṭavighātakāritvāt kathaṃ saṃsāryavasthāyām ātmā na sukhāder bhoktā cetanatvān muktāvasthāvad iti sveṣṭasyātmano bhoktṛtvasya vighātāt pratītivirūddham iṣṭavighātasādhanam iti cet kartṛtvābhāvasādhanam api puṃsaḥ śrotā ghrātāham iti svakartṛtvapratīteḥ śrotāham ityādipratīter ahaṃkārāspadatvād ahaṃkārasya ca pradhānavivartatvāt pradhānam eva kartṛtayā pratīyata iti cet tata evānubhavitṛ pradhānam astu na hi tasyāhaṃkārāspadatvaṃ na pratibhāti śabdāder anubhavitāham iti pratīteḥ sakalajanasākṣikatvāt bhrāṃtam anubhavitur ahaṃkārāspadatvam iti cet kartuḥ katham abhrāṃtaṃ tasyāhaṃkārāspadatvād iti cet tata evānubhavitus tadabhrāṃtam astu tasyaupādhikatvād ahaṃkārāspadatvaṃ bhrāṃtam eveti cet kutas tadaupādhikatvasiddhiḥ puruṣasvabhāvatvābhāvād ahaṃkārasya tadāspadatvaṃ puruṣasvabhāvasyānubhavitṛtvasyaupādhikam iti cet syād evaṃ yadi puruṣasvabhāvo haṃkāro na syāt muktasyāhaṃkārābhāvād apuruṣasvabhāva evāhaṃkāraḥ svabhāvo hi na jātucittadvaṃtaṃ tyajati tasya niḥsvabhāvatvaprasaṃgād iti cen na svabhāvasya dvividhatvāt sāmānyaviśeṣaparyāyabhedāt tatra sāmānyaparyāyaḥ śāśvatikaḥ svabhāvaḥ kādācitko viśeṣaparyāya iti na kādācitkatvāt puṃsy ahaṃkārāder atatsvabhāvatā tato na tadāspadatvam anubhavitṛtvasyaupādhikaṃ yenābhrāṃtaṃ na bhavet kartṛtvavat na cābhrāṃtāhaṃkārāspadatvāviśeṣe pi kartṛtvānubhavitṛtvayoḥ pradhānātmakatvam ayuktaṃ yataḥ puruṣakalpanam aphalaṃ na bhavet puruṣātmakatve vā tayoḥ pradhānaparikalpanaṃ tathāvidhasya cāsataḥ pradhānasya gaganakusumasyeva na śreyasā yokṣyamāṇatā puruṣasya sāstu iti cen na tasyāpi niratiśayasya muktāv api tatprasaṃgāt tathā ca sarvadā śreyasā yokṣyamāṇa eva syāt puruṣo na cāyujyamānaḥ pūrvaṃ yokṣyamāṇaḥ paścāt tenāyujyamāna iti cāyuktaṃ niratiśayaikāṃtatvavirodhāt svato bhinnair atiśayaiḥ sātiśayasya puṃsaḥ śreyasā yokṣamāṇatā bhavatv iti cen na anavasthānuṣaṃgāt puruṣo hi svātiśayaiḥ saṃbadhyamāno yadi nānāsvabhāvaiḥ saṃbadhyate tadā tair api saṃbadhyamānaḥ parair nānāsvabhāvair ity anavasthā sa tair ekena svabhāvena saṃbadhyate iti cet na atiśayānām ekatvaprasaṃgāt katham anyathaikasvabhāvena kriyamāṇānāṃ nānākāryāṇām ekatvāpatteḥ puruṣasya nānākāryakāriṇo nānātiśayakalpanā yuktim adhitiṣṭhet svātiśayair ātmā na saṃbadhyata eveti cāsaṃbaṃdhe tais tasya vyapadeśābhāvānuṣaṃgāt svātiśayaiḥ kathaṃcit tādātmyopagame tu syādvādasiddhiḥ ity anekāṃtātmakasyaivātmanaḥ śreyoyokṣyamāṇatvaṃ na punar ekāṃtātmanaḥ sarvathā virodhāt

śreyomārgajijñāsopayogasvabhāvasyātmanaḥ śreyasā yokṣyamāṇasya kasyacit kālādilabdhau satyāṃ bṛhatpāpāpāyāt saṃpravartate śreyomārgajijñāsātvāt rogiṇo rogavinivṛttijaśreyomārgajijñāsāvat na tāvad iha sādhyavikalam udāharaṇaṃ rogiṇaḥ svayam upayogasvabhāvasya rogavinivṛttijaśreyasāyokṣyamāṇasya kālādilabdhau satyāṃ bṛhatpāpāpāyāt saṃpravartamānāyāḥ śreyojijñāsāyāḥ suprasiddhatvāt tat tata eva na sādhanavikalaṃ śreyomārgajijñāsātvasya tatra bhāvāt niranvayakṣaṇikacittasya saṃtānasya pradhānasya vā'nātmanaḥ śreyomārgajijñāseti na maṃtavyam ātmana iti vacanāt tasya ca sādhitatvāt jaḍasya caitanyamātrasvarūpasya cātmanaḥ sety api na śaṃkanīyam upayogasvabhāvasyeti pratipādanāt tathāsya samarthanāt niḥśreyasenāsaṃpitsyamānasya tasya seti ca na ciṃtanīyaṃ śreyasā yokṣyamāṇasyeti nigaditatvāt tasya tathā vyavasthāpitatvāt kāladeśādiniyamam aṃtareṇaiva sety api ca na manasi nidheyaṃ kālādilabdhau satyām ity abhidhānāt tathā pratīteś ca bṛhatpāpāpāyam aṃtareṇaiva sā saṃpravartata ity api mābhimaṃsta bṛhatpāpāpāyāt tatsaṃpravartanasya pramāṇasiddhatvāt na hi kvacit saṃśayamātrāt kvacij jijñāsā tatpratibaṃdhakapāpākrāṃtamanasaḥ saṃśayamātreṇāvasthānāt sati prayojane jijñāsā tatrety api na samyak prayojanānaṃtaram eva kasyacid vyāsaṃgatas tadanupapatteḥ 'duḥkhatrayābhighātāj jijñāsā tadapaghātake hetau' iti kecit te pi na nyāyavādinaḥ sarvasaṃsāriṇāṃ tatprasaṃgāt duḥkhatrayābhighātasya bhāvāt āmnāyād eva śreyomārgajijñāsety anye teṣām athāto dharmajijñāseti sūtre tha śabdasyānaṃtaryārthe vṛtter athedam adhītyāmnāyād ity āmnāyād adhītavedasya vedavākyārtheṣu jijñāsāvidhir agamyata iti vyākhyānaṃ tad ayuktaṃ saty apy āmnāyaśravaṇe tadarthāvadhāraṇe 'bhyāse ca kasyacid dharmajijñāsānupapatteḥ kālāṃtarāpekṣāyāṃ tadutpattau siddhaṃ kālādilabdhau tatpratibaṃdhakapāpāpāyāc ca śreyaḥpathe jijñāsāyāḥ pravartanaṃ saṃśayaprayojanaduḥkhatrayābhighātāmnāyaśravaṇeṣu satsv api kasyacit tadabhāvād asatsv api bhāvāt kadācit saṃśayādibhyas tadutpattidarśanāt teṣāṃ tatkāraṇatve lobhābhimānādibhyo pi tatprādurbhāvāvalokanāt teṣām api tatkāraṇatvam astu niyatakāraṇatvaṃ tu tajjanane bṛhatpāpāpāyasyaivāṃtaraṃgasya kāraṇatvaṃ bahiraṃgasya tu kālāder iti yuktaṃ tadabhāve tajjananānīkṣaṇāt kālādi na niyataṃ kāraṇaṃ bahiraṃgatvāt saṃśayalobhādivad iti cen na tasyāvaśyam apekṣaṇīyatvāt kāryāṃtarasādhāraṇatvāt tu bahiraṃgaṃ tad iṣyate tato na hetoḥ sādhyābhāve pi sadbhāvaḥ saṃdigdho niścito vā yataḥ saṃdigdhavyatirekatā niścitavyabhicāritā vā bhavet nanu ca svapratibaṃdhakādharmaprakṣayāt kālādisahāyād astu śreyaḥpathe jijñāsā tadvāneva tu pratipādyate ity asiddhaṃ saṃśayaprayojanajijñāsāśakyaprāptisaṃśayavyudāsatadvacanavataḥ pratipādyatvāt tatra saṃśayitaḥ pratipādyas tattvaparyavasāyinā praśnaviśeṣeṇācāryaṃ pratyupasarpakatvāt nāvyutpanno viparyasto vā tadviparītatvād bālakavad dasyuvad vā tathā saṃśayavacanavān pratipādyaḥ svasaṃśayaṃ vacanenāprakāśayataḥ saṃśayitasyāpi jñātum aśakteḥ parijñātasaṃśayo pi vacanāt prayojanavān pratipādyo na svasaṃśayaprakāśanamātreṇa vinivṛttākāṃkṣaḥ prayojanavacanavāṃś ca pratipādyaḥ svaprayojanaṃ vacanenāprakāśayataḥ prayojanavato pi niścetum aśakyatvāt tathā jijñāsāvān pratipādyaḥ prayojanavato niścitasyāpi jñātum anicchataḥ pratipādayitum aśakyatvāt tadvān api tadvacanavān pratipādyate svāṃ jijñāsāṃ vacanenānivedayatas tadvattayā nirṇetum aśakteḥ tathā jijñāsur niścito pi śakyagrāptimān eva pratipādanāyogyas tattvam upadiṣṭaṃ prāptum aśaknuvataḥ pratipādane vaiyarthyāt svāṃ śakyaprāptiṃ vacanenākathayatas tadvat tena pratyetum aśakteḥ śakyaprāptivacanavān eva pratipādyaḥ tathā saṃśayavyudāsavān pratipādyaḥ sakṛtsaṃśayitobhayapakṣasya pratipādayitum aśakteḥ saṃśayavyudāsavān api tadvacanavān pratipādyate kim ayam anityaḥ śabdaḥ kiṃ vā nitya ity ubhayoḥ pakṣayor anyatra saṃśayavyudāsasyānityaḥ śabdas tāvat pratipādyatām iti vacanam aṃtareṇāvaboddhum aśakyatvād iti kecit tān pratīdam abhidhīyate

yaḥ parataḥ pratipadyamānaśreyomārgaḥ sa śreyomārgapratipitsāvān eva yathāturaḥ sadvaidyādibhyaḥ pratipadyamānavyādhivinivṛttijaśreyomārgaḥ parataḥ pratipadyamānaśreyomārgaś ca vivādāpannaḥ kaścid upayogātmakātmā bhavya iti atra na dharmiṇy asiddhasattāko hetur ātmanaḥ śreyasā yokṣyamāṇasyopayogasvabhāvasya ca viśiṣṭasya pramāṇasiddhasya dharmitvāt tatra hetoḥ sadbhāvāt tadviparīte tv ātmani dharmiṇi tasya pramāṇabādhitatvād asiddhir eva na hi niranvayakṣaṇikacittasaṃtānaḥ pradhānam acetanātmā caitanyamātrātmā vā parataḥ pratipadyamānaśreyomārgaḥ siddhyati tasya sarvathārthakriyārahitatvenāvastutvasādhanāt nāpi śreyasā śaśvadayokṣyamāṇas tasya gurutaramohākrāṃtasyānupapatteḥ svataḥ pratipadyamānaśreyomārgeṇa yoginā vyabhicārī hetur iti cet na parato grahaṇāt parataḥ pratipadyamānapratyavāyamārgeṇānaikāṃtika iti cāyuktaṃ tatra hetudharmasyābhāvāt tata eva na viruddho hetuḥ śreyomārgapratipitsāvattam aṃtareṇa kvacid apy asaṃbhavāt iti pramāṇasiddham etat tadvān eva yathoktātmā pratipādyo mahātmanāṃ nātadvān nāyathoktātmā vā tatpratipādane satām aprekṣāvattvaprasaṃgāt paramakaruṇayā kāṃścana śreyomārgaṃ pratipādayatāṃ tatpratipitsārahitānām api nāprekṣāvattvam iti cen na teṣāṃ pratipādayitum aśakyānāṃ pratipādane prayāsasya viphalatvāt tatpratipitsām utpādya teṣāṃ taiḥ pratipādanāt saphalas tatprayāsa iti cet tarhi tatpratipitsāvān eva teṣām api pratipādyaḥ siddhaḥ tadvacanavān eveti tu na niyamaḥ sakalavidāṃ pratyakṣata evaitatpratipitsāyāḥ pratyetuṃ śakyatvāt parair anumānād vāsya vikārādiliṃgajād āptopadeśād vā tathā pratīteḥ saṃśayatadvacanavāṃs tu sākṣān na pratipādyas tattvapratipitsārahitasya tasyācāryaṃ pratyupasarpaṇābhāvāt paraṃparayā tu viparyayatadvacanavān avyutpattitadvacanavān vā pratipādyo stu viśeṣābhāvāt yathaiva hi saṃśayatadvacanānaṃtaraṃ svapratibaṃdhakābhāvāt tattvajijñāsāyāṃ kasyacit pratipādyatā tathā viparyayāvyutpattitadvacanānaṃtaram api viparyastāvyutpannamanasāṃ kutaścid adṛṣṭaviśeṣāt saṃśaye jāte tattvajijñāsā bhavatīti cāyuktaṃ niyamābhāvāt na hi teṣām adṛṣṭaviśeṣāt saṃśayo bhavati na punas tattvajijñāseti niyāmakam asti tattvapratipatteḥ saṃśayavyavacchedarūpatvāt saṃśayitaḥ pratipādyata iti cet tarhy avyutpanno viparyasto vā pratipādyaḥ saṃśayitavat tattvapratipatter avyutpattiviparyāsavyavacchedarūpatvasya siddheḥ saṃśayavyavacchedarūpatvavat saṃśayaviparyayāvyutpattīnām anyatamāvyavacchede tattvapratipatter yathārthatānupapatteḥ yathā vā'vidyamānasaṃśayasya pratipādyasya saṃśayavyavacchedārthaṃ tattvapratipādanam aphalaṃ tathaivāvidyamānāvyutpattiviparyayasya tadvyavacchedārtham api yathā bhaviṣyatsaṃśayavyavacchedārthaṃ tathā bhaviṣyadavyutpattiviparyayavyavacchedārtham api iti tattvapratipitsāyāṃ satyāṃ trividhaḥ pratipādyaḥ saṃśayito viparyas tabuddhir avyutpannaś ca prayojanaśakyaprāptisaṃśayavyudāsatadvacanavān pratipādya ity apy anenāpāstaṃ tatpratipitsāvirahe tasya pratipādyatvavirodhāt satyāṃ tu pratipitsāyāṃ prayojanādyabhāvo pi yathāyogyaṃ pratipādyatvaprasiddhes tadvān eva pratipādyate iti yuktaṃ parāparagurūṇām arthato graṃthato vā śāstre prathamasūtrapravartanaṃ tadviṣayasya śreyomārgasya parāparapratipādyaiḥ pratipitsitatvāt

yo yenārthī sa tatpratipitsāvān dṛṣṭo loke mokṣārthī ca kaścid bhavyas tasmān mokṣapratipitsāvān eva yukto na punar mokṣamārgapratipitsāvān apratijñāte mokṣe tanmārgasya pratipitsāyogyatopapatter iti mokṣasūtrapravartanaṃ yuktaṃ tadviṣayasya bubhutsitatvān na punarādāv eva tanmārgasūtraprarvatanam ity ayaṃ manyate

na hi yatra yasya saṃpratipattis tatra tasya pratipitsānavasthānuṣaṃgāt saṃpratipattiś ca mokṣe svātmopalabdhirūpe prakṛtasya pratipādyasya prāyaśaḥ parīkṣīṇakalmaṣatvāt sātiśayaprajñatvāc ca tato na tadarthino pi tatra pratipitsā tadarthitvamātrasya tatpratipitsayā vyāptyasiddheḥ sati vivāde rthitvasya pratipitsāyā vyāpakatvam iti cen na tasyāsiddhatvāt na hi mokṣe dhikṛtasya pratipattur vivādo sti nānāprativādikalpanābhedād asty eveti cet

svarūpopalabdhir nirvṛtir iti sāmānyato nirvṛtau sarvapravādināṃ vivādo 'siddha eva yasya tu svarūpasyopalabdhis tatra viśeṣato vivādas tadāvaraṇe vā karmaṇi kalpanābhedāt tathā hi prabhāsvaram idaṃ prakṛtyā cittaṃ niranvayakṣaṇikaṃ avidyātṛṣṇe tatpratibaṃdhake tadabhāvān nirāsravacittotpattir muktir iti keṣāṃcit kalpanā sarvathā niḥsvabhāvam evedaṃ cittaṃ tasya dharmidharmaparikalpanā pratibaṃdhikā tadapakṣayāt sakalanairātmyaṃ pradīpanirvāṇavatsvāṃtanirvāṇam ity anyeṣāṃ sakalāgamarahitaṃ paramātmano rūpam advayaṃ tatpratibaṃdhikānādyavidyā tadvilayāt pratibhāsamātrasthitir muktir iti pareṣāṃ caitanyaṃ puruṣasya svaṃ rūpaṃ tatpratipakṣaḥ prakṛtisaṃsargas tadapāyāt svarūpe 'vasthānaṃ niḥśreyasam ity apareṣāṃ sarvaviśeṣaguṇarahitam acetanam ātmanaḥ svarūpaṃ tadviparīto buddhyādiviśeṣaguṇasaṃbaṃdhas tatpratibaṃdhakas tatprakṣayād ākāśavadacetanāvasthitiḥ parā muktir itītareṣāṃ paramānaṃdātmakam ātmano rūpaṃ buddhyādisaṃbaṃdhas tatpratighātī tadabhāvād ānaṃdātmakatayā sthitiḥ parā nirvṛtir iti ca mīmāṃsakānāṃ naivaṃ nirvṛtisāmānye kalpanābhedo yatas tatra vivādaḥ syāt mokṣamārgasāmānye pi na pravādināṃ vivādaḥ kalpanābhedābhāvāt samyagjñānamātrātmakatvādāv eva tadviśeṣe vipratipatteḥ tato mokṣamārge 'sya sāmānye pratipitsā vineyaviśeṣasya mā bhūt iti cet satyam etat nirvāṇamārgaviśeṣe pratipitsotpatteḥ katham anyathā tadviśeṣapratipādanaṃ sūtrakārasya prayuktaṃ syāt mokṣamārgasāmānye hi vipratipannasya tanmātrapratipitsāyām 'asti mokṣamārga' iti vaktuṃ yujyeta vineyapratipitsānurūpatvāt sūtrakāraprativacanasya tarhi mokṣaviśeṣe vipratipattes tam eva kasmān nāprākṣīt iti cet kim evaṃ pratipitseta vineyaḥ sarvatredṛkkāryasya saṃbhavāt tatpraśne pi hi śakyeta codayituṃ kimarthaṃ mokṣaviśeṣam aprākṣīn na punas tanmārgaviśeṣaṃ vipratipatter aviśeṣād iti tataḥ kasyacit kvacit pratipitsām icchatā mokṣamārgaviśeṣapratipitsā na pratikṣeptavyā nanu ca sati dharmiṇi dharmaciṃtā pravartate nāsati na ca mokṣaḥ sarvathāsti yena tasya viśiṣṭatvakāraṇaṃ jijñāsyata iti na sādhīyaḥ yasmāt

ko hi sarvātmanā mukter apahnavakāriṇo janān muktimārgaṃ pratipādayet teṣāṃ tatrānadhikārāt ko vā pramāṇasiddhaṃ niḥśreyasam apahnuvīta anyatra pralāpamātrābhidhāyino nāstikāt kutas tarhi pramāṇāt tanniścīyata iti cet

parokṣo pi hi mokṣo 'smādṛśām āgamāt tajjñaiḥ saṃpratīyate yathā sāṃvatsaraiḥ sūryādigrahaṇākāraviśeṣas tasya nirbādhatvāt na hi deśakālanarāṃtarāpekṣayāpi bādhāto nirgato yam āgamo na bhavati pratyakṣāder bādhakasya vicāryamāṇasyāsaṃbhavāt nāpi nirbādhasyāpramāṇatvam āsthātuṃ yuktaṃ pratyakṣāder apy apramāṇatvānuṣakteḥ sūryādigrahaṇasyānumānāt pratīyamānatvād viṣamo yam upanyāsa iti cet na tadākāraviśeṣaliṃgābhāvād anumānānavatārāt na hi pratiniyatadigvelāpramāṇaphalatayā sūryācaṃdramasor grahaṇena vyāptaṃ kiṃcid avagaṃtuṃ śakyaṃ viśiṣṭāṃkamālā liṃgam iti cet sā na tāvat tatsvabhāvas tadvadapratyakṣatvaprasaṃgāt nāpi tatkāryaṃ tataḥ prāk paścāc ca bhāvāt sūryādigrahaṇākārabhedo bhāvikāraṇaṃ viśiṣṭāṃkamālāyā iti cen na bhāvinaḥ kāraṇatvāyogāt bhāvitamavat kāryakāle sarvathāpy asattvād atītamavat tadanvayavyatirekānuvidhānāt tasyās tatkāraṇatvam iti cen na tasyāsiddheḥ na hi sūryādigrahaṇākārabhede bhāvini viśiṣṭāṃkamālotpadyate na punar abhāvinīti niyamo sti tatkāle tataḥ paścāc ca tadutpattipratīteḥ kasyāścid aṃkamālāyāḥ sa bhāvikāraṇaṃ kasyāścid atītakāraṇam aparasyāḥ svasamānakālavartinyāḥ kāraṇakāryam ekasāmagryadhīnatvād iti cet kim iṃdrajālam abhyastam anena sūryādigrahaṇākārabhedena yato 'yam atītānāgatavartamānākhilāṃkamālāḥ svayaṃ nirvartayet kathaṃ vā kramākramabhāvyanaṃtakāryāṇi nityaikasvabhāvo bhāvaḥ svayaṃ na kuryāt tato viśeṣābhāvāt bhavan vā sa tasyāḥ kāraṇaṃ upādānaṃ sahakāri vā na tāvad upādānaṃ khaṭikādikṛtāyās tadupādānatvāt nāpi sahakārikāraṇam upādānasamakālatvābhāvāt yathopādānabhinnadeśaṃ sahakārikāraṇaṃ tathopādānabhinnakālam api dṛṣṭatvād iti cet kim evaṃ kasya sahakāri na syāt pitāmahāder api hi janakatvam anivāryaṃ virodhābhāvāt tato nāṃkamālā sūryādigrahaṇākārabhede sādhyaṃ liṃgaṃ svabhāvakāryatvābhāvāt tadasvabhāvakāryatve pi tadavinābhāvāt sa tatra liṃgam ity apare teṣām api kuto vyāpter grahaḥ na tāvat pratyakṣato bhāvino tītasya vā sūryādigrahaṇākārabhedasyāsmadādyapratyakṣatvāt nāpy anumānād anavasthānuṣaṃgāt yadi punar āgamāt tadvyāptigrahas tadā yuktyanugṛhītāt tadananugṛhītād vā na tāvad ādyaḥ pakṣas tatra yukter apravṛttes tadasaṃbhavāt dvitīyapakṣe svataḥ siddhaprāmāṇyāt parato vā na tāvat svataḥ svayam anabhyastaviṣaye 'tyaṃtaparokṣe svataḥ prāmāṇyāsiddher anyathā tadaprāmāṇyasyāpi svataḥ siddhiprasaṃgāt parataḥ siddhaprāmāṇyād āgamāt tadvyāptigraha iti cet kiṃ tatparaṃ pravṛttisāmarthyaṃ bādhakābhāvo vā pravṛttisāmarthyaṃ cet phalenābhisaṃbaṃdhaḥ sajātīyajñānotpādo vā prathamakalpanāyāṃ kiṃ tadvyāptiphalaṃ sūryādigrahaṇānumānam iti cet so 'yam anyonyasaṃśrayaḥ prasiddhe hi āgamasya prāmāṇye tato vyāptigrahād anumāne pravṛttis tatsiddhau cānumānaphalenābhisaṃbaṃdhād āgamasya prāmāṇyam iti sajātīyajñānotpādaḥ pravṛttisāmarthyam iti cet tatsajātīyajñānaṃ na tāvat pratyakṣato numānato vā anavasthānuṣaṃgāt tadanumānasyāpi vyāptigrahaṇapūrvakatvāt tadvyāpter api tadāgamād eva grahaṇasaṃbhavāt tadāgamasyāpi sajātīyajñānotpādād eva pramāṇatvāṃgīkaraṇāt bādhakābhāvaḥ para iti cet tarhi svato bhyāsasāmarthyasiddhād bādhakābhāvāt prasiddhaprābhāṇyād āgamād aṃkamālāyāḥ sūryādigrahaṇākārabhedena vyāptiḥ parigṛhyate na punaḥ sūryādigrahaṇākārabheda eva iti mugdhabhāṣitam tato na viṣamo 'yam upanyāso dṛṣṭāṃtadārṣṭāṃtikayor āgamāt saṃpratyayaprasiddheḥ sāmānyatodṛṣṭānumānāc ca nirvāṇaṃ pratīyate tathā hi

yathā ghaṭīyaṃtrasya pravṛttir bhramaṇalakṣaṇā svakāraṇasyāragartabhramaṇasya vinivṛtter nivartate tathā kvacij jīve śārīramānasāsātapravṛttir api caturgatyaragartabhramaṇasya tat tat kāraṇaṃ kuta iti cet tadbhāva eva bhāvāc chārīramānasāsātabhramaṇasya na hi taccaturgatyaragartabhramaṇābhāve saṃbhavati manuṣyasya manuṣyagativālyādivivartaparāvartane saty eva tasyopalaṃbhāt tadvattiryaksuranārakāṇām api yathā svatiryaggatyādiṣu nānāpariṇāmapravartane sati tattatsaṃvedanaṃ iti na tasya tadakāraṇatvaṃ tannivṛttiḥ kuta iti cet svakāraṇasya karmodayabhramaṇasya nivṛtteḥ balīvardabhramaṇasya nivṛttau tatkāryāragartabhramaṇanivṛttivat na ca caturgatyaragartabhramaṇaṃ karmodayabhramaṇanimittam ity asiddhaṃ dṛṣṭakāraṇavyabhicāre sati tasya kadācid bhāvāt tasya kāraṇatve dṛṣṭakāraṇatve vā tadayogāt tannivṛttiḥ punas tatkāraṇamithyādarśanādīnāṃ samyagdarśanādipratipakṣabhāvanāsātmībhāvāt kasyacid utpadyata iti samarthayiṣyamāṇatvāt tatsiddhiḥ prakṛtahetoḥ kuṃbhakāracakrādibhrāṃtyānaikāṃtaḥ svakāraṇasya kuṃbhakārasya vyāpārasya nivṛttāv api tadanivṛttidarśanāt iti cet

na hi sarvā cakrādibhrāṃtiḥ kuṃbhakārakaravyāpārakāraṇikā prathamāyā eva tasyās tathābhāvāt uttarottarabhrāṃteḥ pūrvapūrvabhrāṃtyāhitavegakṛtatvāvalokanāt na cottarā tadbhrāṃtiḥ svakāraṇasya vegasya bhāve samudbhavati tadbhāva eva tasyāḥ samudbhavadarśanāt tato na tayā hetor vyabhicāraḥ pāvakāpāye pi dhūmena gopālaghaṭikādiṣūpalabhyamānenānaikāṃta ity apy anenāpāstaṃ śārīramānasāsātapravṛtteḥ parāparotpatter upāyapratiṣedhyatvāt saṃcitāyās tu phalopabhogataḥ prakṣayāt na cāpūrvadhūmādipravṛttiḥ svakāraṇapāvakāder abhāve pi na nivartate yato vyabhicāraḥ syāt

na hi niravadyād anumānāt sādhyasiddhau saṃdehaḥ saṃbhavati niravadyaṃ ca mokṣasāmānye 'numānaṃ niravadyahetusamutthatvād ity ato numānāt tasya siddhir asty eva na kevalam āgamāt sarvajñatvādimokṣaviśeṣasādhanaṃ tu prāg evoktam iti nehocyate

tatsiddheḥ prakṛtopayogitvam upadarśayati

sarvasyādvādinām eva pramāṇato mokṣasya siddhau tatrādhikṛtasya sādhorupayogasvabhāvasyāsannanirvāṇasya prajñātiśayavato hitam upalipsoḥ śreyasā yokṣyamāṇasya sākṣād asākṣād vā prabuddhāśeṣatattvārthaprakṣīṇakalmaṣaparāparagurupravāhasabhām adhitiṣṭhato nirvāṇe vipratipattyabhāvāt tanmārge vivādāt tatpratipitsāpratibaṃdhakavidhvaṃsāt sādhīyasī pratipitsā sā ca nirvāṇamārgopadeśasya pravartikā satyām eva tasyāṃ pratipādyasya tatpratipādakasya yathoktasyādisūtrapravartakatvopapatter anyathā tadapravartanād iti pratipattavyaṃ pramāṇabalāya ttatvāt

tatra samyagdarśanasya kāraṇabhedalakṣaṇānāṃ vakṣyamāṇatvād ihoddeśamātram āha

praṇidhānaṃ viśuddham adhyavasānaṃ tasya viśeṣaḥ paropadeśānapekṣatvaṃ tadapekṣatvaṃ ca tasmād utthā yasya tatpraṇidhānaviśeṣotthaṃ dve vidho prakārau nisargādhigamajavikalpād yasya taddvividhaṃ tasya bhāvo dvaividhyaṃ praṇidhānaviśeṣotthaṃ dvaividhyam asyeti praṇidhānaviśeṣotthadvaividhyaṃ tac cātmano rūpaṃ yathāsthitārthās tattvārthās teṣāṃ śraddhānaṃ samyagdarśanam ihoddeṣṭavyaṃ tathaiva nirdoṣavakṣyamāṇatvāt

samyagjñānalakṣaṇam iha niruktilabhyaṃ vyācaṣṭe

paricchedaḥ samyagjñānaṃ na punaḥ phalam eva tato numīyamānaṃ parokṣaṃ samyagjñānam iti tasya nirākaraṇāt sa cākārasya bhedasya na punar anākārasya kiṃcid iti pratibhāsamānasya paricchedaḥ tasya darśanatvena vakṣyamāṇatvāt svākārasyaiva paricchedaḥ so rthākārasyaiva veti ca nāvadhāraṇīyaṃ tasya tattvapratikṣepāt saṃśayito 'kiṃcitkaro vā svārthākāraparicchedas tad iti ca na prasajyate niścita iti viśeṣaṇāt viparyayātmā sa tathā syād iti cen na bādhavarjita iti vacanāt bādhakotpatteḥ pūrvaṃ sa eva tathā prasakta iti cen na sadeti viśeṣaṇāt kvacid viparītasvārthākāraparicchedo niścito deśāṃtaragatasya sarvadā taddeśam avāpnuvataḥ sadā bādhakavarjitaḥ samyagjñānaṃ bhaved iti ca na śaṃkanīyaṃ sarvatreti vacanāt kasyacid atimūḍhamanasaḥ sadā sarvatra bādhakarahito pi so stīti tadavastho tiprasaṃga iti cen na sarvasyeti vacanāt tad ekam eva samyagjñānam iti ca prakṣiptam anekadheti vacanāt tatra niścitatvādiviśeṣaṇatvaṃ samyaggrahaṇāl labdhaṃ svārthākāraparicchedas tu jñānagrahaṇāt tadviparītasya jñānatvāyogāt

samyak cāritraṃ niruktigamyalakṣaṇam āha

vinivṛttiḥ samyakcāritram ity ucyamāne śīrṣāpahārādiṣu svaśīrṣādidravyanivṛttiḥ samyaktvādisvaguṇanivṛttiś ca tan mā bhūd iti kriyāgrahaṇaṃ bahiḥkriyāyāḥ kāyavāgyogarūpāyā evābhyaṃtarakriyāyā eva ca manoyogarūpāyā vinivṛttiḥ samyak kriyānivṛttir api na samyak iti vacanāt praśastajñānasya sātiśayajñānasya vā saṃsārakāraṇavinivṛttiṃ pratyāgūrṇasya jñānavato bāhyābhyaṃtarakriyāviśeṣo paramasyaiva samyakcāritratvaprakāśanāt anyathā tadābhāsatvasiddheḥ samyagviśeṣaṇād iha jñānāśrayatā bhavahetuprahāṇatā ca labhyate cāritraśabdād bahirabhyaṃtarakriyāvinivṛttitā samyakcāritrasya siddhā tadabhāve tadbhāvānupapatteḥ

saṃprati mokṣaśabdaṃ vyācaṣṭe

na katipayakarmanirmokṣo 'nupacarito mokṣaḥ pratīyate sa niḥśeṣakarmanirmokṣa iti vacanāt nāpy asvātmalābhaḥ sa svātmalābhaḥ iti śruteḥ pradīpanirvāṇavat sarvathāpy abhāvaś cittasaṃtānasya mokṣo na punaḥ svarūpalābha ity etan na hi yuktimat tatsādhanasyāgamakatvāt nāpi buddhyādiviśeṣaguṇābhāvamātram ātmanaḥ sattvādiguṇābhāvamātraṃ vā mokṣaḥ svarūpalābhasya mokṣatopapatteḥ svarūpasya cānaṃtajñānādikadaṃbakasyātmani vyavasthitatvāt nāsti mokṣo 'nupalabdheḥ kharaviṣāṇavad iti cet na sarvapramāṇanivṛtter anupalabdher asiddhatvād āgamānumānopalabdheḥ sādhitatvāt pratyakṣanivṛtter anupalabdher anaikāṃtikatvāt sakalaśiṣṭānām apratyakṣeṣv artheṣu sadbhāvopagamāt tadanupagame svasamayavirodhāt na hi sāṃkhyādisamaye smadādyapratyakṣaḥ kaścid artho na vidyate cārvākasya na vidyata iti cet kiṃ punas tasya svaguruprabhṛtiḥ pratyakṣaḥ kasyacit pratyakṣa iti cet bhavataḥ kasyacit pratyakṣatā pratyakṣā na vā na tāvat pratyakṣā atīṃdriyatvāt sā na pratyakṣā cet yady asti tadā tayaivānupalabdhir anaikāṃtikī nāsti cet tarhi gurvādayaḥ kasyacid apratyakṣāḥ saṃtīty āyātaṃ kathaṃ ca tair anaikāṃtānupalabdhir mokṣābhāvaṃ sādhayed yato mokṣo 'prasiddhatvād yathoktalakṣaṇena lakṣyo na bhavet

kaḥ punas tasya mārga ity āha

na hi svayam anabhipretapradeśāpter upāyo 'bhipretapradeśāpter upāyo vā mārgo nāma sarvasya sarvamārgatvaprasaṃgāt nāpi tadupāya eva so padravaḥ sadbhiḥ praśasyate tasya kumārgatvāt tathā ca mārgeran veṣaṇakriyasya karaṇasādhaneṣyaṃti sati mārgyate 'nenānviṣyate 'bhipretaḥ pradeśa iti mārgaḥ śuddhikarmaṇo vā mṛjer mṛṣṭaḥ śuddho'sāv iti mārgaḥ prasiddho bhavati na cevārthābhyaṃtarīkaraṇāt samyagdarśanādīni mokṣamārga iti yuktaṃ tasya svayaṃ mārgalakṣaṇayuktatvāt pāṭaliputrādimārgasyaiva tadupameyatvopapatter mārgalakṣaṇasya nirupadravasya kārtsnyato 'saṃbhavāt tadekadeśadarśanāt tatra tadupamānapravṛtteḥ prasiddhatvād upamānaṃ pāṭaliputrādimārgo 'prasiddhatvān mokṣamārgo stūpameya iti cen na mokṣamārgasya pramāṇataḥ prasiddhatvāt samudrāder asiddhasyāpy upamānatvadarśanāt tadāgamādeḥ prasiddhasyopameyatvapratīteḥ na hi sarvasya tadāgamādivatsamudrādayaḥ pratyakṣataḥ prasiddhāḥ samudrāder apratyakṣasyāpi mahattvād upamānatvaṃ tadāgamādeḥ pratyakṣasyāpy upameyatvam iti cet tarhi mokṣamārgasya mahattvād upamānatvaṃ yuktam itaramārgasyopameyatvam iti na mārga iva mārgo yaṃ svayaṃ pradhānamārgatvāt

yathā vanher dahanakriyayā pariṇamataḥ svayaṃ dahanaśaktiviśeṣasya tatsāvidhyena vartamānasya sāghakatamatvāt karaṇatvaṃ na bādhyate tathātmanaḥ śraddhānajñānakriyayā svayaṃ pariṇamataḥ sāṃvidhyena vartamānasya śraddhānajñānaśaktiviśeṣasyāpi sādhakatamatvāviśeṣāt tato darśanādipadeṣu vyākhyātārtheṣu darśanaṃ jñānam ity eṣas tāvac chabdaḥ karaṇasādhano vagamyate darśanaśuddhiśaktiviśeṣasannidhāne tattvārthān paśyati śraddhatte 'nenātmeti darśanaṃ jñānaśuddhiśaktiviśeṣasannidhāne jānāty aneneti jñānam iti nanv evaṃ sa eva kartā sa eva karaṇam ity āyātaṃ tac ca viruddham eveti cet na svapariṇāmapariṇāminor bhedavivakṣāyāṃ tathābhidhānāt darśanajñānapariṇāmo hi karaṇam ātmanaḥ kartuḥ kathaṃcid bhinnaṃ vanher dahanapariṇāmavat katham anyathā'gnir dahatīndhanaṃ dāhapariṇāmenety avibhaktakartṛkaṃ karaṇam upapadyate syān mataṃ vivādāpannaṃ karaṇaṃ kartuḥ sarvathā bhinnaṃ karaṇatvād vibhaktakaraṇavad iti tad ayuktaṃ hetor atītakālatvāt pratyakṣato jñānādikaraṇasyātmādeḥ kartuḥ kathaṃcid abhinnasya pratīteḥ samavāyāt tathā pratītir iti cen na kathaṃcit tādātmyād anyasya samavāyasya nirākaraṇāt pakṣasyānumānabādhitatvāc ca nāyaṃ hetuḥ tathā hi karaṇaśaktiḥ śaktimataḥ kathaṃcid abhinnā tacchaktitvāt yā tu na tathā sā na tacchaktir yathā vyaktir anyā tacchaktiś cātmādeḥ karaṇaśaktis tasmāc chaktimataḥ kathaṃcid abhinnā

na hy arthagrahaṇaśaktir jñānam anyatropacārāt paramārthato rthagrahaṇasya jñānatvavyavasthiteḥ taduktam arthagrahaṇaṃ buddhir iti tato na jñānaśaktau jñānaśabdaḥ pravartate yena tasya karaṇasādhanatā syādvādināṃ siddhyet puruṣād bhinnasya tu jñānasya guṇasyārthapramitau sādhakatamatvāt karaṇatvaṃ yuktaṃ tathā pratīter bādhakābhāvāt bhavatu jñānaśaktiḥ karaṇaṃ tathāpi na sā kartuḥ kathaṃcid abhinnā yujyate

jñānādikaraṇasyātmādeḥ sahakāriṇaḥ sāṃnidhyaṃ hi śaktiḥ svakāryotpattau na punas tadvat svabhāvakṛtā śaktimataḥ kāryāc cātyaṃtaṃ bhinnatvāt tasyā iti kaścit

na hy ātmanotyaṃtaṃ bhinnā'rthagrahaṇaśaktis tasyeti vyapadeṣṭuṃ śakyā saṃbaṃdhataḥ śakyeti cet kas tasyās tena saṃbaṃdhaḥ

cakṣurādidravyarūpāyāḥ śakter ātmadravye saṃyogaḥ saṃbaṃdho 'ntaḥkaraṇasaṃyogādiguṇarūpāyāḥ samavāyaś ca śabdād viṣayīkriyamāṇarūpāyāḥ saṃyuktasamavāyaḥ sāmānyādeś ca viṣayīkriyamāṇasya saṃyuktasamavetasamavāyādir yadi mataḥ

nanu gatvā sudūram api saṃbaṃdhatadvator naikyam ucyate yenātmano dravyādirūpā śaktis tatsaṃbaṃdhābhinnasambandhisvabhāvatvād abhinnā sādhyate parāparasaṃbaṃdhād eva saṃbaṃdhasya saṃbaṃdhitāvyapadeśopagamāt na caivam anavasthā pratipattur ākāṃkṣānivṛtteḥ kvacit kadācid avasthānasiddheḥ pratītinibaṃdhanatvāt tattvavyavasthāyā iti pare teṣāṃ saṃyogasamavāyavyavasthaiva tāvan na ghaṭate pratītyanusaraṇe yathopagamapratītyabhāvāt tathā hi

kasmāt samavāyo pi saṃyogaḥ prasajyate māmake mate

nanv ayutasiddhānāṃ samavāyitvāt samavāyināṃ yutasiddhir asiddheti cet

guṇyādiṣu guṇādīnāṃ vṛttir guṇyādīnāṃ tu svāśraye vṛttir iti kathaṃ na guṇaguṇyādīnāṃ samavāyināṃ yutasiddhiḥ pṛthagāśrayāśrayitvaṃ yutasiddhir iti vacanāt tathāpi teṣāṃ yutasiddher abhāve dadhikuṃḍādīnām api sā na syād viśeṣalakṣaṇābhāvāt

laukiko deśabhedo yutasiddhir na śāstrīyo yataḥ samavāyināṃ yutasiddhiḥ syād ity etasminn api pakṣe rūpādīnām ekatra dravye vibhūnāṃ ca samastānāṃ laukikadeśabhedābhāvād yutasiddher abhāvaprasaṃgāt samavāyaprasaktiḥ aviṣvagbhavanam evāyutasiddhir viṣvagbhavanaṃ yutasiddhir iti cet tatsamavāyināṃ kathaṃcit tādātmyam eva siddhaṃ tataḥ parasyāviṣvagbhavanasyāpratīteḥ

kathaṃcit tādātmyam eva samavāyinām ekam amūrtaṃ sarvagatam ihedam iti pratyayanimittaṃ samavāyo 'rthabhedābhāvād iti māmaṃsta tasya pratidravyam anekaprakāratvāt tathaivābādhitajñānārūḍhatvāt mūrtimaddravyaparyāyatādātmyaṃ hi mūrtimaj jāyate nāmūrtaṃ amūrtadravyaparyāyatādātmyaṃ punar amūrtam eva tathā sarvagatadravyaparyāyatādātmyaṃ sarvagataṃ asarvagatadravyaparyāyatādātmyaṃ punar asarvagatam eva tathā cetanetaradravyaparyāyatādātmyaṃ cetanetararūpam ity anekadhā tatsiddhaṃ śaktitadvatoḥ sarvathā bhedam āhaṃty eva

na hy aṃtaraṃgabahiraṃgārthagrahaṇarūpātmano jñānaśaktiḥ karaṇatvena kathaṃcin nirdiśyamānā virudhyate sarvathā śaktitadvator bhedasya pratihananāt nanu ca jñānaśaktir yadi pratyakṣā tadā sakalapadārthaśakteḥ pratyakṣatvaprasaṃgād anumeyatvavirodhaḥ pramāṇabādhitaṃ ca śakteḥ pratyakṣatvaṃ tathā hijñānaśaktir na pratyakṣāsmadādeḥ śaktitvāt pāvakāder dahanādiśaktivat na sādhyavikalam udāharaṇaṃ pāvakādidahanādiśakteḥ pratyakṣatve kasyacit tatra saṃśayānupapatteḥ yadi punar apratyakṣā jñānaśaktis tadā tasyāḥ karaṇajñānatve prābhākaramatasiddhiḥ tatra karaṇajñānasya parokṣatvavyavasthiteḥ phalajñānasya pratyakṣatvopagamāt tataḥ pratyakṣaṃ karaṇajñānam icchatāṃ na tacchaktirūpam eṣitavyaṃ syādvādibhir iti cet tad anupapannaṃ ekāṃtato smadādipratyakṣatvasya karaṇajñāne nyatra vā vastuni pratītiviruddhatvenānabhyupagamāt dravyārthato hi jñānam asmadādeḥ pratyakṣaṃ pratikṣaṇapariṇāmaśaktyādiparyāyārthatas tu na pratyakṣaṃ tatra svārthavyavasāyātmakaṃ jñānaṃ svasaṃviditaṃ phalaṃ pramāṇābhinnaṃ vadatāṃ karaṇajñānaṃ pramāṇaṃ kathamapratyakṣaṃ nāma na ca yenaiva rūpeṇa tatpramāṇaṃ tenaiva phalaṃ yena virodhaḥ kiṃ tarhi sādhakatamatvena pramāṇaṃ sādhyatvena phalaṃ sādhakatamatvaṃ tu paricchedanaśaktir iti pratyakṣaphalajñānātmakatvāt pratyakṣaṃ śaktirūpeṇa parokṣaṃ tataḥ syāt pratyakṣaṃ syād apratyakṣam ity anekāṃtasiddhiḥ yadā tu pramāṇād bhinnaṃ phalaṃ hānopādānopekṣājñānalakṣaṇaṃ tadā svārthavyavasāyātmakaṃ karaṇasādhanaṃ jñānaṃ pratyakṣaṃ siddham eveti na paramatapraveśas tacchakter api sūkṣmāyāḥ parokṣatvāt tad etena sarvaṃ kartrādikārakatvena pariṇataṃ vastu kasyacit pratyakṣaṃ parokṣaṃ ca kartrādiśaktirūpatayoktaṃ pratyeyaṃ tato jñānaśaktir api ca karaṇatvena nirdiṣṭā na svāgamena yuktyā ca viruddheti sūktaṃ

nanu ca jānātīti jñānam ātmeti vivakṣāyāṃ karaṇam anyadvācyaṃ niḥkaraṇasya kartṛtvāyogād iti cen na avibhaktakartṛkasya svaśaktirūpasya karaṇasyābhidhānāt bhāvasādhanatāyāṃ jñānasya phalatvavyavasthiteḥ pramāṇatvābhāva iti cen na tacchakter eva pramāṇatvopapatteḥ

cāritramohasyopaśame kṣaye kṣayopaśame vātmanā caryate tad iti cāritraṃ caryate nena caraṇamātraṃ vā caratīti vā cāritram iti karmādisādhanaś cāritraśabdaḥ pratyeyaḥ nanu ca bhūvādigṛgbhyo ṇitra ity adhikṛtya carer vṛtte iti karmaṇi ṇitrasya vidhānāt kartrādisādhanatve lakṣaṇābhāva iti cet na bahulāpekṣayā tadbhāvāt etena darśanajñānaśabdayoḥ kartṛsādhanatve lakṣaṇābhāvo vyudastaḥ yuḍvā bahulam iti vacanāt tathā darśanāc ca dṛśyate hi karaṇādhikaraṇabhāvebhyo nyatrāpi prayogo yathā niradaṃti tad iti niradanaṃ spaṃdate smād iti spaṃdanam iti katham ekajñānādi vastu kartrādyanekakārakātmakaṃ virodhāt iti cen na vivakṣātaḥ kārakāṇāṃ pravṛtter ekatrāpy avirodhāt kutaḥ punaḥ kasyeti kārakam āvasati vivakṣā kasyacid avivakṣeti cet

nanv asad eva rūpam anādyavidyāvāsanopakalpitaṃ vivakṣetarayor viṣayo na tu vāstavaṃ rūpaṃ yataḥ paramārthasatī ṣaṭkārakī syād iti cet

pradhānetaratābhyāṃ vivakṣetarayor vyāptatvāt pararūpādibhir iva svarūpādibhir apy asatas tadabhāvāt tadabhāvasiddhiḥ

na hi sadekāṃte pradhānetararūpe staḥ kalpite sta eveti cen na kalpitetararūpadvayasya sattādvaitavirodhinaḥ prasaṃgāt kalpitasya rūpasyāsattvād akalpitasyaiva sattvān na rūpadvayam iti cet tarhy asatāṃ pradhānetararūpe vivakṣetarayor viṣayatām āskaṃdata ity āyātaṃ tac ca pratikṣiptaṃ syādvādināṃ tu nāyaṃ doṣaḥ citraikarūpe vastuni pradhānetararūpadvayasya svarūpeṇa sataḥ pararūpeṇāsato vivakṣetarayor viṣayatvāvirodhāt

na sarvathāpi sato dharmasya nāpy asato 'naṃtadharmiṇi vastuni vivakṣā cāvivakṣā ca bhagavadbhiḥ samaṃtabhadrasvāmibhir abhihitāsmin vicāre kiṃ tarhi kathaṃcit sadasadātmana eva pradhānatāyā guṇatāyāś ca sadbhāvāt kutaḥ kasyacid rūpasya pradhānetaratā ca syād yenāsau vāstavīti cet

kartṛpariṇāmo hi puṃso yadā svābhipretārthasaṃprāpter hetus tadā pradhānam anyadā tv apradhānaṃ syāt tathā karaṇādipariṇāmo pi tato na pradhānetaratā kalpanāmātrāt pravartitāsyā vastusāmarthyāyattatvād arthadarśanavat nanv abhipreto rtho na paramārthaḥ sanmanorājyādivat tatas tatsaṃprāptyaprāptī na vasturūpe yatas taddhetukayoḥ pradhānetarabhāvayor vastusāmarthyasaṃbhūtatanutvaṃ siddhyat tayor vāstavatāṃ sādhayet iti cet syād evaṃ yadi sarvo bhipreto rtho 'paramārthaḥ san siddhyet kasyacin manorājyāder aparamārthatvasattvapratipatter abādhitābhiprāyaviṣayīkṛtasyāpy aparamārthasattvasādhane caṃdradvayadarśanaviṣayasyāvastutvasaṃpratyayād abādhitākhiladarśanaviṣayasyāvastutvaṃ sādhyatām abhipretatvadṛṣṭatvahetor aviśeṣāt svasaṃvedanaviṣayasya ca svarūpasya kutaḥ paramārthasattvasiddhir yataḥ saṃvedanādvaitaṃ citrādvaitaṃ vā svarūpasya svato gatiṃ sādhayet yadi punaḥ svarūpasya svato pi gatiṃ necchet tadā na svataḥ saṃvedyate nāpi parato sti ca tad iti kim aghaśīlavacanaṃ na svataḥ saṃvedyate saṃvedanaṃ nāpi parataḥ kiṃ tu saṃvedyata eveti tasya sattvavacane na kramān nityo rthaḥ kāryāṇi karoti nāpy akramāt kiṃ tarhi karoty eveti bruvāṇaḥ kathaṃ pratikṣipyate naikadeśena svāvayaveṣv avayavī vartate nāpi sarvātmanā kiṃ tu vartate eveti ca naikadeśena paramāṇuḥ paramāṇvaṃtaraiḥ saṃyujyate nāpi sarvātmanā kiṃ tu saṃyujyata evety api bruvan na pratikṣepārho nenāpāditaḥ yadi punaḥ kramākramavyatiriktaprakārāsaṃbhavāt tataḥ kāryakaraṇāder ayogād evaṃ bruvāṇasya pratikṣepaḥ kriyate tadā svaparavyatiriktaprakārābhāvān na tataḥ saṃvedanaṃ saṃvedyata evety apratikṣepārhaḥ siddhyet saṃvedanasya pratikṣepe sakalaśūnyatā sarvasyāniṣṭā syād iti cet samānam anyatrāpi tataḥ svayaṃ saṃvedyasya dṛśyasya vā rūpādeḥ paramārthasattvam upayatābhipretasyāpy avyabhicāriṇas tan na pratikṣeptatvaṃ sarvathā viśeṣābhāvāt paramārthasattve ca svābhipretārthasya sunayaviṣayasya tatsaṃprāptyasaṃprāptī vasturūpe siddhe taddhetukayoś ca pradhānetarabhāvayor vastusāmarthyasaṃbhūtatanutvaṃ nāsiddhaṃ yatas tayor vāstavatvaṃ na sādhayed iti tatra vivakṣā cāvivakṣā ca na nirviṣayā yena tadvaśād ekatra vastuny anekakārakātmakatvaṃ na vyavatiṣṭheta

nātmāditattve nānākārakātmatā vāstavī tasya niraṃśatvāt kalpanāmātrād eva tadupapatter iti na śaṃkanīyaṃ bahir aṃtar vā niraṃśasya sarvathārthakriyākāritvāyogāt paramāṇuḥ katham arthakriyākārīti cen na tasyāpi sāṃśatvāt na hi paramāṇor aṃśa eva nāsti dvitīyādyaṃśābhāvān niravayavatvavacanāt na ca yathā paramāṇur ekapradeśāmātras tathātmādir api śakyo vaktuṃ sakṛnnānādeśavyāpitvavirodhāt tasya vibhutvān na tadvirodha iti cet vyāhatam etat vibhuś caikapradeśamātraś ceti na kiṃcit sakalebhyo ṃśebhyo nirgataṃ tattvaṃ nāma sarvapramāṇāgocaratvāt kharaśṛṃgavat yadā tvaṃśā dharmās tadā tebhyo nirgata tattvaṃ na kiṃcit pratītigocaratām aṃcatīti sāṃśam eva sarvaṃ tattvam anyathārthakriyāvirodhāt tatra cānekakārakatvam abādhitam ababuddhyāmahe bhedanayāśrayaṇāt tathā ca darśanādiśabdānāṃ sūktaṃ kartrādisādhanatvaṃ

darśanaṃ ca jñānaṃ ca cāritraṃ ca darśanajñānacāritrāṇīti itaretarayoge dvaṃdve sati jñānaśabdasya pūrvanipātaprasaktir alpākṣaratvād iti na codyaṃ darśanasyābhyarhitatvena jñānāt pūrvaprayogasya saṃmatatvāt kuto bhyarho darśanasya na punar jñānasya sarvapuruṣārthasiddhinibaṃdhanasyeti cet

idam iha saṃpradhāryaṃ jñānamātranibaṃdhanā sarvapuruṣārthasiddhiḥ samyagjñānanibaṃdhanā vā na tāvad ādyaḥ pakṣaḥ saṃśayādijñānanibaṃdhanatvānuṣaṃgāt samyagjñānanibaṃdhanā cet tarhi jñānasamyaktvasya darśanahetukatvāt tattvārthaśraddhānam evābhyarhitaṃ tadabhāve jñānasamyaktvasyānudbhūter dūrabhavyasyeva na cedam udāharaṇaṃ sādhyasādhanavikalam ubhayoḥ saṃpratipatteḥ nanv idam ayuktaṃ tattvārthaśraddhānasya jñānasamyaktvahetutvaṃ darśanasamyagjñānayo sahacaratvāt savyetaragoviṣāṇavaddhetuhetumadbhāvāghaṭanāt tattvārthaśraddhānasyāvirbhāvakāle samyagjñānasyāvirbhāvāt tattaddhetur iti cāsaṃgataṃ samyagjñānasya tattvārthaśraddhānahetutvaprasaṃgāt matyādisamyagjñānasyāvirbhāvakāla eva tattvārthaśraddhānasyāvirbhāvāt tato na darśanasya jñānād abhyarhitatvaṃ jñānasamyaktvahetutvāvyasthiter iti kaścit tad asat abhihitānavabodhāt na hi samyagjñānotpattihetutvād darśanasyābhyarho bhidhīyate kiṃ tarhi jñānasamyagvyapadeśahetutvāt pūrvaṃ hi darśanotpatteḥ sākāragrahaṇasya mithyājñānavyapadeśo mithyātvasahacaritatvena yathā tathā darśanamohopaśamāder darśanotpattau samyagjñānavyapadeśa iti nanv evaṃ samyagjñānasya darśanasamyaktvahetutvād abhyarho stu mithyājñānasahacaritasyārthaśraddhānasya mithyādarśanavyapadeśāt matyādijñānāvaraṇakṣayopaśamān matyādijñānotpattau tasya samyagdarśanavyapadeśāt na hi darśanaṃ jñānasya samyagvyapadeśanimittaṃ na punar jñānaṃ darśanasya sahacāritvāviśeṣād iti cet na jñānaviśeṣāpekṣayā darśanasya jñānasamyaktvavyapadeśahetutvasiddheḥ sakalaśrutajñānaṃ hi kevalamanaḥparyayajñānavat prāgudbhūtasamyagdarśanasyaivāvirbhavati na matyādijñānasāmānyavaddarśanasahacārīti siddhaṃ jñānasamyaktvahetutvaṃ darśanasya jñānād abhyarhasādhanaṃ tato darśanasya pūrvaṃ prayogaḥ kaścid āha jñānam abhyarhitaṃ tasya prakarṣaparyaṃtaprāptau bhavāṃtarābhāvāt na tu darśanaṃ tasya kṣāyikasyāpi niyamena bhavāṃtarābhāvahetutvābhāvād iti so pi cāritrasyābhyarhitatvaṃ bravītu tatprakarṣaparyaṃtaprāptau bhavāṃtarābhāvasiddheḥ kevalajñānasyānaṃtatvāc cāritrād abhyarho na tu cāritrasya muktau tathā vyapadiśyamānasyābhāvād iti cet tata eva kṣāyikadarśanasyābhyarho stu muktāv api sadbhāvāt anaṃtatvasiddheḥ sākṣādbhavāṃtarābhāvahetutvābhāvād darśanasya kevalajñānād anabhyarhe kevalasyāpy abhyarho mā bhūt tata eva na hi tatkālādiviśeṣanirapekṣaṃ bhavāṃtarābhāvakāraṇam ayogikevalacaram asamayaprāptasya darśanāditrayasya sākṣānmokṣakāraṇatvena vakṣyamāṇatvāt tataḥ sākṣātparaṃparayā vā mokṣakāraṇatvāpekṣayā darśanāditrayasyābhyarhitatvaṃ samānam iti na tathā kasyacid evābhyarhavyavasthā yena jñānam evābhyarhitaṃ syāt darśanāt nanv evaṃ viśiṣṭasamyagjñānahetutvenāpi darśanasya jñānād abhyarhe samyagdarśanahetutvena jñānasya darśanād abhyarho stu śrutajñānapūrvakatvād adhigamajasaddarśanasya matyavadhijñānapūrvakatvān nisargajasyeti cen na darśanotpatteḥ pūrvaṃ śrutajñānasya matyavadhijñānayor vā anāvirbhāvāt matyajñānaśrutājñānavibhaṃgājñānapūrvakatvāt prathamasamyagdarśanasya na ca tathā tasya mithyātvaprasaṃgaḥ samyagjñānasyāpi mithyājñānapūrvakasya mithyātvaprasakteḥ satyajñānajananasamarthān mithyājñānāt satyajñānatvenopacaryamāṇād utpannaṃ satyajñānaṃ na mithyātvaṃ pratipadyate mithyātvakāraṇādṛṣṭābhāvād iti cet samyagdarśanam api tādṛśān mithyājñānād upajātaṃ kathaṃ mithyā prasajyate tatkāraṇasya darśanamohodayasyābhāvāt satyajñānaṃ mithyājñānānaṃtaraṃ na bhavati tasya dharmaviśeṣānaṃtarabhāvitvād iti cet samyagdarśanam api na mithyājñānānaṃtarabhāvi tasyādharmaviśeṣābhāvānaṃtarabhāvitvopagamāt mithyājñānānaṃtarabhāvitvābhāve ca satyajñānasya satyajñānānaṃtarabhāvitvaṃ satyāsatyajñānapūrvakatvaṃ vā syāt prathamakalpanāyāṃ satyajñānasyānāditvaprasaṃgo mithyājñānasaṃtānasya cānaṃtatvaprasaktir iti pratītiviruddhaṃ satyetarajñānapaurvāparyadarśananirākaraṇam āyātaṃ dvitīyakalpanāyāṃ tu satyajñānotpatteḥ pūrvaṃ sakalajñānaśūnyasyātmano nātmatvānuṣaṃgo durnivāras tasyopayogalakṣaṇatvena sādhanāt sa cānupapanna evātmanaḥ prasiddher iti mithyājñānapūrvakam api satyajñānaṃ kiṃcid abhyupeyaṃ tadvatsamyagdarśanam api ity anupālaṃbhaḥ kṣāyopaśamikasya kṣāyikasya ca darśanasya satyajñānapūrvakatvāt satyajñānaṃ darśanād abhyarhitam iti ca na codyaṃ prathamasamyagdarśanasyaupaśamikasya satyajñānābhāve pi bhāvāt naivaṃ kiṃcit samyagvedanaṃ samyagdarśanābhāve bhavati prathamaṃ bhavaty eveti cet na tasyāpi samyagdarśanasahacāritvāt tarhi prathamam api samyagdarśanaṃ na samyagjñānābhāve sti tasya satyajñānasahacāritvād iti na satyajñānapūrvakatvam avyāpi darśanasya satyajñānasya darśanapūrvakatvavat tataḥ prakṛtaṃ codyam eveti cen na prakṛṣṭadarśanajñānāpekṣayā darśanasyābhyarhitatvavacanād uktottaratvāt na hi kṣāyikaṃ darśanaṃ kevalajñānapūrvakaṃ yena tatkṛtābhyarhitaṃ syāt anaṃtabhavaprahāṇahetutvād vā saddarśanasyābhyarhaḥ

yad yat kālatayā vyavasthitaṃ tattathaiva prayoktavyam ārṣān nyāyād iti kṣāyikajñānātpūrvakālatayāvasthitaṃ darśanaṃ pūrvam ucyate cāritrāc ca samucchinnakriyānivartidhyānalakṣaṇāt sakalakarmakṣayanibaṃdhanāt sasāmagrīkāt prākkālatayodbhavāt samyagjñānaṃ tataḥ pūrvam iti niravadyo darśanādiprayogakramaḥ

samyagdarśanaṃ samyagjñānaṃ samyakcāritram iti pratyekaparisamāptyā samyag iti padaṃ saṃbadhyate pratyekaṃ darśanādiṣu niḥśeṣaviparyāsanivṛttyarthatvāt tasya tatra darśane viparyāsamauḍhyādayo mithyātvabhedāḥ śaṃkādayaś cātīcārā vakṣyamāṇāḥ saṃjñāne saṃśayādayaḥ saccāritre māyādayaḥ praticāritraviśeṣam atīcārāś ca yathāsaṃbhavinaḥ pratyeyāḥ teṣu satsu darśanādīnāṃ samyaktvānupapatteḥ tad evaṃ sakalasūtrāvayavavyākhyāne tatsamudāyavyākhyānāt samyagdarśanajñānacāritrāṇi mokṣamārgo veditavya iti vyavatiṣṭhate tatra kim ayaṃ sāmānyato mokṣasya mārgas trayātmakaḥ sūtrakāramatam ārūḍhaḥ kiṃ vā viśeṣata iti śaṃkāyām idam āha

sādhāraṇakāraṇāpekṣayā hi samyagdarśanāditrayātmakaṃ mokṣamārgam ācakṣāṇo na sakalamokṣakāraṇasaṃgrahaparaḥ syāt kālādīnām avacanāt na ca kālādayo mokṣasyotpattau na vyāpriyaṃte sarvakāryajanane teṣāṃ vyāpārāt tatra vyāpāre virodhābhāvāt yadi punaḥ samyagdarśanādīny evety avadhāraṇābhāvān na kālādīnām asaṃgrahas tadā samyagdarśanaṃ mokṣamārga iti vaktavyaṃ samyagdarśanam evety avadhāraṇābhāvād eva jñānādīnāṃ kālādīnām iva saṃgrahasiddhes tattadvacanād viśeṣakāraṇāpekṣayāyaṃ trayātmako mokṣamārgaḥ sūtrita iti buddhyāmahe

samyagdarśanajñānacāritrāṇy eva mokṣamārga ity avadhāraṇaṃ hi kāryam asādhāraṇakāraṇanirdeśād evānyathā tadaghaṭanāt tāni mokṣamārga eveti tu nāvadhāraṇaṃ kartavyaṃ teṣāṃ svargādyabhyudayamārgatvavirodhāt na ca tāny abhyudayamārgo neti śakyaṃ vaktuṃ saddarśanādeḥ svargādiprāptiśravaṇāt prakarṣaparyaṃtaprāptāni tāni nābhyudayamārga iti cet siddhaṃ tarhy apakṛṣṭānāṃ teṣām abhyudayamārgatvam iti nottarāvadhāraṇaṃ nyāyyaṃ vyavahārāt niścayanayāt tūbhayāvadhāraṇam apīṣṭam eva anaṃtarasamayanirvāṇajananasamarthānām eva saddarśanādīnāṃ mokṣamārgatvopapatteḥ pareṣām anukūlamārgatāvyavasthānāt etena mokṣasyaiva mārgo mokṣasya mārga evety ubhayāvadhāraṇam iṣṭaṃ pratyāyanīyam

na hy asādhāraṇakāraṇābhidhitsāyām api vyavahāranayāt samyagdarśanādīny eva mokṣamārga ity avadhāraṇaṃ śreyastapaso mokṣamārgatvābhāvaprasaṃgāt na ca tapo mokṣasyāsādhāraṇakāraṇaṃ na bhavati tasyaivotkṛṣṭasyābhyaṃtarasamucchinnakriyāpratipātidhyānalakṣaṇasya kṛtsnakarmavipramokṣakāraṇatvavyavasthiteḥ samyagdarśanajñānacāritratapāṃsi mokṣamārga iti sūtre kriyamāṇe tu yujyeta pūrvāvadhāraṇaṃ anutpannatādṛktapoviśeṣasya ca sayogakevalinaḥ samutpannaratnatrayasyāpi dharmadeśanā na virudhyate 'vasthānasya siddheḥ tataḥ sakalacodyāvatāraṇanivṛttaye catuṣṭayaṃ mokṣamārgo vaktavyaḥ tad uktaṃ darśanajñānacāritratapasām ārādhanā bhaṇiteti kecit tad apy acodyaṃ tapasaś cāritrātmakatvena vyavasthānāt saddarśanāditrayasyaiva mokṣakāraṇatvasiddheḥ

prāg evedaṃ coditaṃ parihṛtaṃ ca na punaḥ śaṃkanīyam iti cet na parihārāṃtaropadarśanārthatvāt punaś codyakaraṇasya tathā hi

kaḥ punar asau sahakārī saṃpūrṇenāpi ratnatrayeṇāpekṣyate yadabhāvāt tanmuktim arhato na saṃpādayet iti cet

daṃḍakapāṭaprataralokapūraṇakriyānumeyo 'pakarṣaṇaparaprakṛtisaṃkramaṇahetur vā bhagavataḥ svapariṇāmaviśeṣaḥ śaktiviśeṣaḥ so ṃtaraṃgaḥ sahakārī niśreyasotpattau ratnatrayasya tadabhāve nāmādyaghātikarmatrayasya nirjarānupapatter niḥśreyasānutpatteḥ āyuṣas tu yathākālam anubhavād eva nirjarā na punar upakramāt tasyānapavartyatvāt tadapekṣaṃ kṣāyikaratnatrayaṃ sayogakevalinaḥ prathamasamaye muktiṃ na saṃpādayaty eva tadā tatsahakāriṇo 'sattvāt

na kṣāyikatve pi ratnatrayasya sahakāriviśeṣāpekṣaṇaṃ 'kṣāyikabhāvānāṃ na hānir nāpi vṛddhir iti pravacanena bādhyate kṣāyikatve nirapekṣatvavacanāt kṣāyiko hi bhāvaḥ sakalasvapratibaṃdhakṣayād āvirbhūto nātmalābhe kiṃcid apekṣate' yena tadabhāve tasya hānis tatprakarṣe ca vṛddhir iti tatpratiṣedhaparaṃ pravacanaṃ kṛtsnakarmakṣayakaraṇe sahakāriviśeṣāpekṣaṇaṃ kathaṃ bādhate na ca kṣāyikatvaṃ tatra tadanapekṣatvena vyāptaṃ kṣīṇakaṣāyadarśanacāritrayoḥ kṣāyikatve pi muktyutpādane kevalāpekṣitvasya suprasiddhatvāt tābhyāṃ tadbādhakahetor vyabhicārāt tato sti sahakārī tadratnatrayasyāpekṣaṇīyo yuktyāgamāviruddhatvāt

kṣāyikaratnatrayapariṇāmato hy ātmaiva kṣāyikaratnatrayaṃ tasya viśiṣṭakālāpekṣaḥ śaktiviśeṣaḥ tato 'nārthāṃtaraṃ yena tatsahitasya darśanāditrayasya mokṣavartmanas traividhyaṃ virudhyate

nanv evam apy avadhāraṇe tadekāṃtānuṣaṃga iti cet nāyam anekāṃtavādinām upālaṃbho nayārpaṇād ekāṃtasyeṣṭatvāt pramāṇārpaṇād evānekāṃtasya vyavasthiteḥ

tattvajñānam eva niḥśreyasahetur ity avadhāraṇam astu sahakāriviśeṣāpekṣasya tasyaiva niḥśreyasasaṃpādanasamarthatvāt tathā sati samutpannatattvajñānasya yoginaḥ sahakāriviśeṣasaṃnidhānāt pūrvaṃ sthityupapatter upadeśapravṛtter avirodhāt tadarthaṃ ratnatrayasya muktihetutvakalpanānarthakyāt tatkalpane pi sahakāryapekṣaṇasyāvaśyaṃ bhāvitvāt tattrayam eva muktihetur ity avadhāraṇaṃ mā bhūd iti kecit

tattvajñānān mithyājñānasya sahajasyāhāryasya cānekaprakārasya pratiprameyaṃ deśādibhedād udbhavataḥ prakṣayāt taddhetukadoṣanivṛtteḥ pravṛttyabhāvād anāgatasya janmano nirodhād upāttajanmanaś ca prākṛtadharmādharmayoḥ phalabhogena prakṣayaṇāt sakaladuḥkhanivṛttir ātyaṃtikī muktiḥ duḥkhajanmanāṃ pravṛttidoṣamithyājñānānām uttarottarāpāye tadanaṃtarābhāvān niḥśreyasam iti kaiścid vacanāt sākṣātkāryakāraṇabhāvopalabdhes tattvajñānān niḥśreyasam ity aparaiḥ pratipādanāt jñānena cāpavarga ity anyair abhidhānāt vidyāta evāvidyāsaṃskārādikṣayān nirvāṇam itītarair abhyupagamāt phalopabhogena saṃcitakarmaṇāṃ prakṣayaḥ samyagjñānasya muktyutpattau sahakārī jñānamātrātmakamokṣakāraṇavādinām iṣṭo na punar anyo 'sādhāraṇaḥ kaścit sa ca phalopabhogo yathākālam upakramaviśeṣād vā karmaṇāṃ syāt na tāvad ādyaḥ pakṣa ity āha

na hi tajjanmany upāttayor dharmādharmayoḥ janmāṃtaraphaladānasamarthayor yathākālaṃ phalopabhogena janmāṃtarādṛte kalpakoṭiśatair apy ātyaṃtikaḥ kṣayaḥ kartuṃ śakyo virodhāt janmāṃtare śakya iti cen na sākṣādutpannasakalatattvajñānasya janmāṃtarāsaṃbhavāt na ca tasya tajjanmaphaladānasamarthatve ca dharmādharmau prādurbhavata iti śakyaṃ vaktuṃ pramāṇābhāvāt tajjanmani mokṣārhasya kutaścid anuṣṭhānād dharmādharmau tajjanmaphaladānasamarthau prādurbhavataḥ tajjanmamokṣārhadharmādharmatvād ity apy ayuktaṃ hetor anyathānupapattyabhāvāt yau janmāṃtaraphaladānasamarthau tau na tajjanmamokṣārhadharmādharmau yathāsmadādidharmādharmau ity asty eva sādhyābhāve sādhanasyānupapattir iti cet syād evaṃ yadi tajjanmamokṣārhadharmādharmatvaṃ janmāṃtaraphaladānasamarthatvena virudhyeta nānyathā tasya tenāvirodhe tajjanmani mokṣārhasyāpi mokṣābhāvaprasaṃgād virudhyata eveti cet na tasya janmāṃtareṣu phaladānasamarthayor api dharmādharmayor upakramaviśeṣāt phalopabhogena prakṣaye mokṣopapatteḥ yadi punar na yathākālaṃ tajjanmamokṣārhasya dharmādharmau tajjanmani phaladānasamarthau sādhyete kiṃ tarhy upakramaviśeṣād eva saṃcitakarmaṇāṃ phalopabhogena prakṣaya iti pakṣāṃtaram āyātam

yasmād upakramaviśeṣāt karmaṇāṃ phalopabhogo yogino 'bhimataḥ sa samādhir eva tattvataḥ saṃbhāvyate samādhāv utthāpitadharmajanitāyām ṛddhau nānāśarīrādinirmāṇadvāreṇa saṃcitakarmaphalānubhavasyeṣṭatvāt samādhiś cāritrātmaka eveti cāritrān muktisiddheḥ siddhaṃ syādvādināṃ mataṃ samyaktvajñānānaṃtarīyakatvāc cāritrasya

samyagdarśanajñānacāritrāṇi mokṣamārgaḥ samyagjñānaṃ mithyābhiniveśamithyācaraṇābhāvaviśiṣṭam iti vā na kaścid arthabhedaḥ prakriyāmātrasya bhedān nāmāṃtarakaraṇāt

tattvajñānaṃ mithyābhiniveśarahitaṃ saddarśanam anvākarṣati vairāgyaṃ tu cāritram eveti ratnatrayād eva muktir ity avadhāraṇaṃ balād avasthitaṃ duḥkhe viparyāsamatistṛṣṇā vā baṃdhakāraṇaṃ janmino yasya te na sto na sa janmādhigacchatī ty apy arhanmatasamāśrayaṇam evānena nigaditaṃ darśanajñānayoḥ kathaṃcid bhedān matāṃtarāsiddheḥ

na hi bhinnalakṣaṇatvaṃ bhinnasaṃjñāsaṃkhyāpratibhāsatvaṃ vā kathaṃcid bhedaṃ vyabhicarati tejo ṃbhasor bhinnalakṣaṇayor ekapudgaladravyātmakatve pi paryāyārthato bhedapratīteḥ śakrapuraṃdarādisaṃjñābhedino devarājārthasyaikatve pi śakanapūrdāraṇādiparyāyato bhedaniścayāt jalam āpa iti bhinnasaṃkhyasya toyadravyasyaikatve pi śaktyaikatvanānātvaparyāyato bhedasyāpratihatatvāt spaṣṭāspaṣṭapratibhāsaviṣayasya pādapasyaikatve pi tathāgrāhyatvaparyāyārthād eśān nānātvavyavasthiteḥ anyathā sveṣṭatattvabhedāsiddheḥ sarvam ekam āsajyeta iti kvacit kasyacit kutaścid bhedaṃ sādhayatā lakṣaṇādibhedād darśanajñānayor api bhedo bhyupagaṃtavyaḥ

na jñānaṃ cāritrātmakam eva tato bhinnalakṣaṇatvād darśanavad ity atra na svasiddhāṃtavirodhaḥ paryāyārthapradhānatvasyeha sūtre sūtrakāreṇa vivakṣitatvāt

yathā samastaikyasaṃgraho dravyārthikaḥ śuddhas tathāvāṃtaraikyagraho py aśuddha iti tadvivakṣāyāṃ saṃsāramokṣatadupāyānāṃ bhedāprasiddher ātmadravyasyaivaikasya vyavasthānāt tadbhedadeśanā kva vyavatiṣṭheta tataḥ saiva sūtrakārasya paryāyārthapradhānatvavivakṣāṃ gamayati tām aṃtareṇa bhedadeśanānupapatteḥ ye tu darśanajñānayor jñānacāritrayor vā sarvathaikatvaṃ pratipadyaṃte te kālābhedād deśābhedāt sāmānādhikaraṇyād vā gatyaṃtarābhāvāt na caite saddhetavo 'naikāṃtikatvād viruddhatvāc ceti nivedayati

na hi nīlatotpalatvādīnām ekadravyavṛttitayā sāmānādhikaraṇyaṃ kathaṃcid bhedam aṃtareṇopapadyate yenaikajīvadravyavṛttitvena darśanādīnāṃ sāmānādhikaraṇyaṃ tathābhedasādhanād viruddhaṃ na syāt

saddarśanasya hi kāryaṃ mithyāśraddhānavicchittiḥ saṃjñānasya mithyājñānavicchittiḥ saccāritrasya mithyācaraṇavicchittir iti ca bhinnāni darśanādīni bhinnakāryatvāt sukhaduḥkhādivat pāvakādinānaikāṃta iti cen na tasyāpi svabhāvabhedam aṃtareṇa dāhapākādyanekakāryakāritvāyogāt

darśanamohavigamajñānāvaraṇadhvaṃsavṛttamohasaṃkṣayātmakā hetavo darśanādīnāṃ bhedam aṃtareṇa na hi parasparaṃ bhinnā ghaṭaṃte yena tadbhedāt teṣāṃ kathaṃcid bhedo na siddhyet cakṣurādyanekakāraṇenaikena rūpajñānena vyabhicārī kāraṇabhedo bhidi sādhyāyām iti cen na tasyānekasvarūpatvasiddheḥ katham anyathā bhinnayavādivījakāraṇā yavāṃkurādayaḥ siddhyeyuḥ parasparabhinnāḥ na caikakāraṇaniṣpādye kāryaikasvarūpe kāraṇāṃtaraṃ pravartamānaṃ saphalaṃ sahakāritvāt saphalam iti cet kiṃ punar idaṃ sahakārikāraṇam anupakārakam apekṣaṇīyaṃ tadupādānasyo pakārakaṃ tad iti cen na tatkāraṇatvānuṣaṃgāt sākṣātkārye vyāpriyamāṇam upādānena saha tatkaraṇaśīlaṃ hi sahakāri na punaḥ kāraṇam upakurvāṇaṃ tasya kāraṇakāraṇatvenānukūlakāraṇatvād iti cet tarhi sahakārisādhyarūpatopādānasādhyarūpatāyāḥ parā prasiddhā kāryasyeti na kiṃcid anekakāraṇam ekasvabhāvaṃ yena hetor vyabhicāritvād darśanādīnāṃ svabhāvabhedo na siddhyet

na cedam asiddhaṃ sādhanam

na hy evaṃ viruddhadharmādhyāse pi darśanādīnāṃ sarvathaikatvaṃ yuktam atiprasaṃgāt na ca syādvādinaḥ kiṃcid viruddhadharmādhikaraṇaṃ sarvathaikam asti tasya kathaṃcid bhinnarūpatvavyavasthiteḥ na ca sattvādayo dharmā nirbādhabodhopadarśitāḥ kvacid ekatrāpi viruddhā yena viruddhadharmādhikaraṇam ekaṃ vastu paramārthataḥ na siddhyet anupalaṃbhasādhanatvāt sarvatra virodhasyānyathā svabhāvenāpi svabhāvavato virodhānuṣaṃgāt tato na viruddhadharmādhyāso vyabhicārī

na hi pūrvasya lābhe bhajanīyam uttaram uttarasya tu lābhe niyataḥ pūrvalābha iti yuktaṃ tadviruddhadharmādhyāsasyāviśeṣāt uttarasyāpi lābhe pūrvasya bhājyatāprāpter ity asyābhimananam

na hi tadbhāvabhāvitāyāṃ dṛṣṭāyām api kasyacit tadupādeyatā nāstīti yuktaṃ kaṭādivat sarvasyāpi vīraṇādyupādeyatvābhāvānuṣakteḥ na copādeyasaṃbhūtir upādānāstitāṃ na gamayati kaṭādisaṃbhūter vīraṇādyastitvasyāgatiprasaṃgāt yenottarasyopādeyasya lābhe pūrvalābho niyato na bhavet tata evopādānasya lābhe nottarasya niyato lābhaḥ kāraṇānām avaśyaṃ kāryavattvābhāvāt samarthasya kāraṇasya kāryavattvam eveti cen na tasyehāvivakṣitatvāt tadvivakṣāyāṃ tu pūrvasya lābhe nottaraṃ bhajanīyam ucyate svayam avirodhāt iti darśanādīnāṃ viruddhadharmādhyāsāviśeṣe py upādānopādeyabhāvād uttaraṃ pūrvāstitāniyataṃ na tu pūrvam uttarāstitvagamakam

saty apy upādānopādeyabhāve darśanādīnāṃ nopādeyasya saṃbhavaḥ pūrvasyāstitāṃ svakāle gamayati tadupamardanena tadudbhūteḥ anyathottarapradīpajvālāder astitvaprasaktiḥ tathā ca kutas tatkāryakāraṇabhāvaḥ samānakālatvāt savyetaragoviṣāṇavad ity asyākūtam

darśanapariṇāmapariṇato hy ātmā darśanaṃ tadupādānaṃ viśiṣṭajñānapariṇāmasya niṣpatteḥ paryāyamātrasya niranvayasya jīvādidravyamātrasya ca sarvathopādānatvāyogāt kūrmaromādivat tatra naśyaty eva darśanapariṇāme viśiṣṭajñānātmatayātmā pariṇamate viśiṣṭajñānāsahacāritena rūpeṇa darśanasya vināśāt tatsahacaritena rūpeṇotpādāt anyathā viśiṣṭajñānasahacaritarūpatayotpattivirodhāt pūrvavat tathā darśanajñānapariṇato jīvo darśanajñāne te cāritrasyopādānaṃ paryāyaviśeṣātmakasya dravyasyopādānatvapratīter ghaṭapariṇamanasamarthaparyāyātmakamṛddravyasya ghaṭopādānavattvavat tatra naśyator eva darśanajñānapariṇāmayor ātmā cāritrapariṇāmam iyarti cāritrāsahacaritena rūpeṇa tayor vināśāc cāritrasahacaritenotpādāt anyathā pūrvavaccāritrāsahacaritarūpatvaprasaṃgāt iti kathaṃcit pūrvarūpavināśasyottarapariṇāmotpattyaviśiṣṭatvāt satyam upādānopamardanenopādeyasya bhavanaṃ na caivaṃ sakṛddarśanāditrayasya saṃbhavo virudhyate cāritrakāle darśanajñānayoḥ sarvathā vināśābhāvāt etena sakṛddarśanajñānadvayasaṃbhavo pi kvacin na virudhyate ity uktaṃ veditavyaṃ viśiṣṭajñānakāryasya darśanasya sarvathā vināśānupapatteḥ kāryakālam aprāpnuvataḥ kāraṇatvavirodhāt pralīnatamavat tataḥ kāryotpatter ayogād gatyaṃtarāsaṃbhavāt

kṣāyikadarśanaṃ jñānotpattau na naśyaty evānaṃtatvāt kṣāyikajñānavat anyathā tadaparyantatvasyāgamoktasya hāniprasaṃgāt tato na darśanajñānayor jñānacāritrayor vā kathaṃcid upādānopādeyatā yuktā iti bruvāṇo na siddhāntavedī

nanu ca pūrvasamayopādhitayā kṣāyikasya bhāvasya vināśād uttarasamayopādhitayotpādāt svasvabhāvena sadā sthānāt trilakṣaṇattvopapatteḥ na siddhāntam anavabudhya kṣāyikadarśanasya jñānakāle sthitiṃ brūte yena tathā vaco 'siddhāntavedinaḥ syād iti cet

kṣāyikadarśanaṃ tāvan mukter hetus tato hetvantaraṃ viśiṣṭaṃ jñānaṃ cāritraṃ ca tadunmuktarūpeṇa tasya nāśe tadyuktarūpeṇa janmani kṣāyikatvena sthāne trilakṣaṇatvaṃ bhavaty eva tathā kṣāyikadarśanajñānadvayasya muktihetor darśanajñānacāritratrayasya vā hetvaṃtaraṃ cāritram aghātitrayanirjarākārī kriyāviśeṣaḥ kālādiviśeṣaś ca tenonmuktayā prāktanyā yuktarūpayā cottarayā nāśe janmani ca kṣāyikatvena sthāne vā tasya trilakṣaṇatvam anena vyākhyātam iti kṣāyiko bhāvas trilakṣaṇaḥ siddhaḥ nanu tasya hetvaṃtareṇonmuktatā hetvaṃtarasya prāgabhāva eva tena yuktatā tadutpāda eva na cānyasyābhāvotpādau kṣāyikasya yuktau yenaivaṃ trilakṣaṇatā syāt iti cet tarhi pūrvottarasamayayos tadupādhibhūtayor nāśotpādau kathaṃ tasya syātāṃ yato 'sau svayaṃ sthito pi sarvatadapekṣayā trilakṣaṇaḥ syād iti kauṭasthyam āyātam tathā ca siddhāntavirodhaḥ paramatapraveśāt yadi punas tasya pūrvasamayena viśiṣṭatottarasamayena ca tatsvabhāvabhūtatā tatas tadvināśotpādau tasyeti mataṃ tadā hetvaṃtareṇonmuktatā yuktatā ca tadbhāvena tadbhāvena ca viśiṣṭatā tasya svabhāvabhūtataiveti tannāśotpādau kathaṃ na tasya syātāṃ yato naivaṃ trilakṣaṇo sau bhavet tato yuktaṃ kṣāyikānām api kathaṃcid upādānopādeyattvam

na hi kṣāyikadarśanaṃ kevalajñānāvaraṇādibhiḥ sahitaṃ kevalajñānasya prabhavaṃ prayojayati tais tatprabhāvatvāśaktes tasya pratibaṃdhāt yena tadanaṃtaraṃ tasyotpādaḥ syāt tair vimuktaṃ tu darśanaṃ kevalasya prabhāvakam eva tatheṣṭatvāt kāraṇasyāpratibaṃdhasya svakāryajanakatvapratīteḥ

tan na jñānapūrvakatāṃ cāritraṃ vyabhicarati

kevalāt tatprāg eva kṣāyikaṃ yathākhyātacāritraṃ sampūrṇaṃ jñānakāraṇakam iti na śaṃkanīyaṃ tasya muktyutpādane sahakāriviśeṣāpekṣitayā pūrṇatvānupapatteḥ vivakṣitasvakāryakaraṇeṃty akṣaṇaprāptatvaṃ hi saṃpūrṇaṃ tac ca na kevalāt prāg asti cāritrasya tato 'py ūrdhvam aghātipratidhvaṃsikaraṇopetarūpatayā saṃpūrṇasya tasyodayāt na ca 'yathākhyātaṃ pūrṇaṃ cāritram iti pravacanasyaivaṃ bādhāsti' tasya kṣāyikatvena tatra pūrṇatvābhidhānāt na hi sakalamohakṣayād udbhavaccāritram aṃśato pi malavad iti śaśvadamalavadātyaṃtikaṃ tadabhiṣṭūyate kathaṃ punas tadasaṃpūrṇād eva jñānāt kṣāyopaśamikād utpadyamānaṃ tathāpi saṃpūrṇam iti cet na sakalaśrutāśeṣatattvārthaparicchedinas tasyotpatteḥ pūrṇaṃ tata eva tad astv iti cen na viśiṣṭasya rūpasya tadanaṃtaram abhāvāt kiṃ tadviśiṣṭaṃ rūpaṃ cāritrasyeti cet nāmādyaghātikarmatrayanirjaraṇasamarthaṃ samucchinnakriyāpratipātidhyānam ity uktaprāyaṃ

yad yad ātmakaṃ tat tad āvarakakarmaṇaḥ kṣayād udbhavati yathā kevalajñānasvarūpaṃ tadāvaraṇakarmaṇaḥ kṣayāt cāritrātmakaṃ ca prakṛtam ātmano rūpam iti cāritramohanīyakarmaṇa eva kṣayād udbhavati na punas tadāvaraṇaṃ karma navamaṃ prasajyate 'nyathātiprasaṅgāt

kālādisāmagrīko hi mohakṣayas tadrūpāvirbhāvahetur na kevalas tathāpratīteḥ

karmanirjaraṇaśaktir jīvasya samyagdarśane samyagjñāne samyakcāritre cāntarbhavet tato nyā vā syāt tatra na tāvat samyagdarśane jñānāvaraṇādikarmaprakṛticaturdaśakanirjaraṇaśaktir antarbhavaty asaṃyatasamyagdṛṣṭyādyapramattaparyaṃtaguṇasthāneṣv anyatamaguṇasthāne darśanamohakṣayāt tadāvirbhāvaprasakteḥ jñāne sāntarbhavatīti cāyuktaṃ kṣāyikenaitadantarbhāve sayogikevalinaḥ kevalena sahāvirbhāvāpatteḥ kṣāyopaśamike tadantarbhāve tena sahotpādaprasakteḥ kṣāyopaśamike cāritre tadantarbhāve tenaiva saha prādurbhāvānuṣaṃgāt kṣāyike tadantarbhāve kṣīṇakaṣāyasya prathame kṣaṇe tadudbhūter nidrāpracalayor jñānāvaraṇādiprakṛticaturdaśakasya ca nirjaraṇaprasakter nopāṃtyasamaye antyakṣaṇe ca tannirjarā syāt darśanādiṣu tadanantarbhāve tadāvārakaṃ karmāntaraṃ prasajyeta darśanamohajñānāvaraṇacāritramohānāṃ tadāvārakatvānupapatteḥ vīryāntarāyas tadāvāraka iti cen na tatkṣayānantaraṃ tadudbhavaprasaṃgāt tathā cānyonyāśrayaṇaṃsati vīryāntarāyakṣaye tannirjaraṇaśaktyāvirbhāvas tasmiṃś ca sati vīryāntarāyakṣaya iti etenaḥ jñānāvaraṇaprakṛtipaṃcakadarśanāvaraṇaprakṛticatuṣṭayāntarāya prakṛtipacaṃkānāṃ tannirjaraṇaśakter āvārakatve 'nyonyāśrayaṇaṃ vyākhyātam nāmādicatuṣṭayaṃ tu na tasyāḥ pratibaṃdhakam tasyātmasvarūpāghātitvena kathanāt na ca sarvathānāvṛttir eva sā sarvadā tatkṣayaṇīyakarmaprakṛtyabhāvānuṣaṃgāt syān mataṃ cāritramohakṣaye tadāvirbhāvāc cāritra evāntarbhāvo vibhāvyate na ca kṣīṇakaṣāyasya prathamasamaye tadāvirbhāvaprasaṃgaḥ kālaviśeṣāpekṣatvāt tadāvirbhāvasya pradhānaṃ hi kāraṇaṃ mohakṣayas tadāvirbhāve sahakārikāraṇam aṃtyasamayam antareṇa na tatra samarthaṃ tadbhāva eva tadāvirbhāvād iti tarhi nāmādyaghātikarmanirjaraṇaśaktir api cāritre ntarbhāvyate tan nāpi kṣāyike na kṣāyopaśamike darśane nāpi jñāne kṣāyopaśamike kṣāyike vā tenaiva saha tadāvirbhāvaprasaṃgāt na cānāvaraṇā sā sarvadāvirbhāvaprasaṃgāt saṃsārānupapatteḥ na jñānadarśanāvaraṇāntarāyaiḥ pratibaddhā teṣāṃ jñānādipratibaṃdhakatvena tadapratibaṃdhakatvāt nāpi nāmādyaghātikarmabhis tatkṣayānaṃtaraṃ tadutpādaprasakteḥ tathā cānyonyāśrayaṇāt siddhe nāmādyaghātikṣaye tannirjaraṇaśaktyāvirbhāvāt tatsiddhau nāmādyaghātikṣayāt iti cāritramohas tasyāḥ pratibaṃdhakaḥ siddhaḥ kṣīṇakaṣāyaprathamasamaye tadāvirbhāvaprasaktir api na vācyā kālaviśeṣasya sahakāriṇopekṣaṇīyasya tadā virahāt pradhānaṃ hi kāraṇaṃ mohakṣayo nāmādinirjaraṇaśakter nāyogakevaliguṇasthānopāntyāntyasamayaṃ sahakāriṇam antareṇa tām upajanayitum alaṃ saty api kevale tataḥ prāktadanutpatter iti na sā mohakṣayanimittāpi kṣīṇakaṣāyaprathamakṣaṇe prādurbhavati nāpi tadāvaraṇaṃ karma navamaṃ prasajyate iti sthitaṃ kālādisahakāriviśeṣāpekṣakṣāyikaṃ cāritraṃ kṣāyikatvena saṃpūrṇam api muktyutpādane sākṣād asamartham kevalāt prākkālabhāvi tadakārakam kevalottarakālābhāvi tu sākṣān mokṣakāraṇaṃ saṃpūrṇaṃ kevalakāraṇakam anyathā tadaghaṭanāt

na hi dvyādisiddhakṣaṇaiḥ sahāyogikevalicaram asamayavartino ratnatrayasya kāryakāraṇabhāvo vicārayitum upakrāṃto yena tatra tasyāsāmarthyaṃ prasajyate kiṃ tarhi prathamasiddhakṣaṇena saha tatra ca tatsamartham evety asaccodyam etat katham anyathāgniḥ prathamadhūmakṣaṇam upajanayann api tatra samarthaḥ syāt dhūmakṣaṇajanitadvitīyādidhūmakṣaṇotpāde tasyāsamarthatvena prathamadhūmakṣaṇotpādane py asāmarthye prasakteḥ tathā ca na kiṃcit kasyacit samarthaṃ kāraṇaṃ na cāsamarthāt kāraṇād utpattir iti kveyaṃ varākī tiṣṭhet kāryakāraṇatā kālāntarasthāyino 'gne svakāraṇād utpanno dhūmaḥ kālāntarasthāyī skandha eka eveti sa tasya kāraṇaṃ pratīyate tathā vyavahārād anyathā tadabhāvād iti cet tarhi sayogikevaliratnatrayam ayogikevalicaram asamayaparyaṃtam ekam eva tadanantarbhāvinaḥ siddhatvaparyāyasyānaṃtasyaikasya kāraṇam ity āyātam tac ca nāniṣṭam vyavahāranayānurodhatas tatheṣṭatvāt niścayanayāśrayaṇe tu yad anantaraṃ mokṣotpādas tad eva mukhyaṃ mokṣasya kāraṇam ayogikevalicaram asamayavarti ratnatrayam iti niravadyam etat tattvavidām ābhāsate

'samyagdarśanajñānacāritrāṇi mokṣamārga' ityādyasūtrasāmarthyāt mithyādarśanajñānacāritrāṇi saṃsāramārga iti siddheḥ siddham eva saṃsārakāraṇatritvaṃ bādhakapramāṇābhāvāt tato na saṃsārakāraṇatritvāsiddher nirvāṇakāraṇatritvānupapatticodanā kasyacin nyāyadarśitām āvedayati viparyayamātram eva viparyayāvairāgyamātram eva vā saṃsārakāraṇam iti vyavasthāpayitum aśakter na saṃsārakāraṇatritvasya bādhāsti tathā hi

atasmiṃs tadgraho viparyayaḥ sa doṣasya rāgāder hetuḥ tadbhāve bhāvāt tadabhāve 'bhāvāt so py adṛṣṭasyāśuddhakarmasaṃjñitasya tad api janmanas taddukhasyānekavidhasyeti maulo bhavasya hetur viparyaya eva eṣām abhimatas teṣāṃ tāvad udbhūtatattvajñānasya yoginaḥ katham iha bhave sthitir ghaṭate kāraṇābhāve kāryotpattivirodhāt

samutpannatattvajñānasyāpy aśeṣato 'nāgataviparyayasyānutpattir na punaḥ pūrvabhavopāttasya pūrvādharmanibaṃdhanasya tato 'sya bhavasthitir ghaṭata eveti sambhāvanāyāṃ tadviparyayanibaṃdhano doṣas taddoṣanibaṃdhanaṃ cādṛṣṭaṃ tadadṛṣṭanimittaṃ ca janma tajjanmanimittaṃ ca duḥkham anekaprakāraṃ kin na saṃbhāvyate na hi pūrvopātto viparyāsas tiṣṭhati na punas tannibaṃdhanaḥ pūrvopātta eva doṣādir iti pramāṇam asti tatsthiter eva pramāṇataḥ siddheḥ

pūrvopāttadoṣādisthitau ca tattvopadeśasaṃpradāyāvicchedahetor bhavadādiṣu vineyeṣu sarvajñasyāpi paramapuruṣasya kuto vītadoṣatvaṃ yenājñopadeśavipralaṃbhanaśaṃkibhis taduktapratipattaye prekṣāvadbhir bhavadbhiḥ sa eva mṛgyate yadi punar na yoginaḥ pūrvopātto viparyayo sti nāpi doṣas tasya kṣaṇikatvena svakāryam adṛṣṭaṃ nirvarttya nivṛtteḥ kiṃ tarhy adṛṣṭam eva tatkṛtam āste tasyākṣaṇikatvād aṃtyenaiva kāryeṇa virodhitvāt tatkāryasya ca janmaphalānubhavanasyopabhogenaiva nivṛttes tataḥ pūrvaṃ tasyāvasthitir iti mataṃ tadā tattvajñānotpatteḥ prāk tasminn eva janmani viparyayo na syāt pūrvajanmany eva tasya nivṛttattvāt tadvaddoṣo pīty āpatitaṃ tatkṛtādṛṣṭasyaiva sthiteḥ na caitad yuktaṃ pratītivirodhāt yadi punaḥ pūrvajanmaviparyayād doṣas tato py adharmas tasmād iha janmani mithyājñānaṃ tato 'paro doṣas tato py adharmas tasmād aparaṃ mithyājñānam iti tāvad asya saṃtānena pravṛttir yāvat tattvajñānaṃ sākṣād utpadyate iti mataṃ tadā tattvajñānakāle 'pi tatpūrvānaṃtaraviparyāsād doṣotpattis tato py adharmas tato 'nyo viparyaya iti kutas tattvajñānād anāgataviparyayādinivṛttiḥ

maula eva viparyayo vitathāgraharāgādiprādurbhāvanaśaktiṃ bibhrāṇo mithyābhiniveśātmakaṃ doṣaṃ janayati sa cādharmam adharmaś ca janma tac ca duḥkhātmakaṃ saṃsāraṃ na punar aṃtyaḥ kramād apakṛṣyamāṇatajjananaśaktikaviparyayād utpannas tajjananaśaktirahito pi yatastattvajñānakāle mithyābhiniveśātmakadoṣotpattis tato py adharmādir utpadyeteti kecit saṃpratipannāḥ

ya eva viparyayo mithyābhiniveśarāgādyutpādanaśaktiḥ sa eva bhavahetur nānya iti vadatāṃ prasiddho mithyādarśanajñānacāritrātmako bhavahetur mithyābhiniveśaśakter eva mithyādarśanatvān mithyārthagrahaṇasya svayaṃ viparyayasya mithyājñānatvād rāgādiprādurbhavanasāmarthyasya mithyācāritratvāt

na hi nāmamātre vivādaḥ syādvādino sti kvacid ekatrārthe nānānāmakaraṇasyāvirodhāt tadarthe tu na vivādo sti mithyātvādibhedena viparyayasya śaktitrayātmakasyeraṇāt

yāv eva viparyayāsaṃyamau vitathārthaśraddhānaśaktiyutau maulau tāv eva bhavasaṃtānaprādurbhāvanasamarthau nāṃtyau prakṣīṇaśaktikāv iti bruvāṇānām api bhavahetuḥ trayātmakas tathaiva pratyetavyo viśeṣābhāvāt ity avivādena saṃsārakāraṇatritvasiddher na saṃsārakāraṇatritvānupapattiḥ

yuktitaś ca bhavahetos trayātmakatvaṃ sādhayann āha

yo yadapakṣaye kṣīyamāṇaḥ sa taddhetur yathā vātavikārādyapakṣīyamāṇo vātavikārādijo rogaḥ mithyādarśanajñānacāritrāpakṣaye kṣīyamāṇaś ca saṃsāra iti atra na tāvad ayaṃ vādyasiddho hetuḥ mithyādarśanasyāpakṣaye 'saṃyatasamyagdṛṣṭer anaṃtasaṃsārasya kṣīyamāṇatvasiddheḥ saṃkhyātabhavamātratayā tasya saṃsārasthiteḥ tata eva mithyājñānasyāpakṣaye samyagjñāninaḥ saṃsārasya kṣīyamāṇatvaṃ siddhaṃ samyakcāritravat astu mithyācāritrasyāpakṣaye tadbhavamātrasaṃsārasiddher mokṣasaṃ prāpteḥ siddham eva saṃsārasya kṣīyamāṇatvaṃ na caitad āgamamātragamyam eva yato 'yaṃ hetur āgamāśrayaḥ syāt tadgrāhakānumānasadbhāvāt tathā hi mithyādarśanādyapakṣaye kṣīyamāṇaḥ saṃsāraḥ sākṣātparaṃparayā vā duḥkhaphalatvād viṣamaviṣabhakṣaṇātibhojanādivat yathaiva hi sākṣādduḥkhaphalaṃ viṣamaviṣabhakṣaṇaṃ paraṃparayātibhojanādi tanmithyābhiniveśādyapakṣaye tattvajñānavataḥ kṣīyate tato nivṛtteḥ tathā saṃsāro pi hīnasthānaparigrahasya duḥkhaphalasya saṃsāratvavyavasthāpanatvāt na ca kiṃcit sākṣātparaṃparayā vā duḥkhaphalaṃ mithyātvādyapakṣaye py akṣīyamāṇaṃ dṛṣṭaṃ yena hetor vyabhicāraḥ syāt gaṃḍapāṭanādikaṃ dṛṣṭam iti cet na tasya buddhipūrvaṃ cikitsety anumanyamānasya sukhaphalatvenābhimatatvāt duḥkhaphalatvāsiddheḥ śiśuprabhṛtīnām abuddhipūrvakasya duḥkhaphalasyāpi pūrvopāttamithyādarśanādikṛtakarmaphalatvena tasya mithyādarśanādyanapakṣaye 'kṣīyamāṇatvasiddheḥ kāyakleśādirūpeṇa tapasā vyabhicāra ity api na maṃtavyaṃ tapasaḥ praśamasukhaphalatvena duḥkhaphalatvāsiddheḥ tadā saṃvedyamānaduḥkhasya pūrvopārjitakarmaphalatvāt tapaḥphalatvāsiddheḥ 'sākṣātparaṃparayā vā duḥkhaphalatvaṃ syāt saṃsāro mithyādarśanādyapakṣaye kṣīyamāṇaś ca na syāt' iti saṃdigdhavipakṣavyāvṛttikatvam api na sādhanasya śaṃkanīyaṃ samyagdarśanotpattāvasaṃyatasamyagdṛṣṭer mithyādarśanasyāpakṣaye mithyājñānānutpattes tatpūrvakamithyācāritrābhāvāt tannibaṃdhanasaṃsārasyāpakṣayaprasiddheḥ anyathā mithyādarśanāditrayāpakṣaye pi tadapakṣayāghaṭanāt na ca samyagdṛṣṭer mithyācāritrābhāvāt saṃyatatvam eva syān na punaḥ kadācid asaṃyatatvam ityārekā yuktā cāritramohodaye sati samyakcāritrasyānupapatter asaṃyatatvopapatteḥ kātrur yato deśato vā na saṃyamo nāpi mithyāsaṃyama iti vyāhatam api na bhavati mithyāgamapūrvakasya saṃyamasya paṃcāgnisādhanāder mithyāsaṃyamatvāt samyagāgamapūrvakasya samyaksaṃyamatvāt tato nyasya mithyātvodayāsattve pi pravartamānasya hiṃsāder asaṃyamatvāt na cāsaṃyamād bhedena mithyāsaṃyamasyopadeśābhāvād abheda eveti yuktaṃ tasya vālatapaḥśabdenopadiṣṭatvāt tataḥ kathaṃcid bhedasiddheḥ na hi cāritramohodayamātrād bhavaccāritraṃ darśanacāritramohodayajanitād acāritrād abhinnam eveti sādhayituṃ śakyaṃ sarvatra kāraṇabhedasya phalābhedakatvaprasakteḥ mithyādṛṣṭasaṃyamasya niyamena mithyājñānapūrvakatvaprasiddheḥ samyagdṛṣṭer asaṃyamasya mithyādarśanajñānapūrvakatvavirodhāt viruddhakāraṇapūrvakatayāpi bhedābhāve siddhāṃtavirodhāt katham evaṃ mithyātvāditrayaṃ saṃsārakāraṇaṃ sādhayataḥ siddhāṃtavirodho na bhaved iti cen na cāritramohodaye ṃtaraṃgahetau saty utpadyamānayor asaṃyamamithyāsaṃyamayor ekatvena vivakṣitatvāc catuṣṭayakāraṇatvāsiddheḥ saṃsaraṇasya tata evāviratiśabdenāsaṃyamasāmānyavācinā baṃdhahetor asaṃyamasyopadeśaghaṭanāt samyagdṛṣṭer api kasyacid viṣabhakṣaṇādijanitaduḥkhaphalasya hīnasthānaparigrahasya saṃsārasya darśanān mithyādarśanajñānayor apakṣaye kṣīyamāṇatvābhāvān na kathaṃcid duḥkhaphalatvaṃ mithyādarśanajñānāpakṣaye kṣīyamāṇatvena vyāptam iti cen na tasyāpy anāgatānaṃtānaṃtasaṃsārasya prakṣayasiddheḥ sādhyāṃtaḥpātitvena vyabhicārasya tenāsaṃbhavāt nidarśanaṃ paraprasiddhyā viṣamaviṣabhakṣaṇātibhojanādikam uktaṃ tatra parasya sādhyavyāptasādhane vivādābhāvāt na hi viṣamaviṣabhakṣaṇe 'tibhojanādau vā duḥkhaphalatvam asiddhaṃ nāpi nācaraṇīyam etatsukhārthineti satyajñānotpattau tatsaṃsargalakṣaṇasaṃsārasyāpakṣayo pi siddhas tāvatā ca tasya dṛṣṭāṃtatāprasiddher avivāda eva tad evam anumitānumānān mithyādarśanādinimittatvaṃ bhavasya siddhyatīti na viparyayamātrahetuko viparyayāvairāgyahetuko vā bhavo vibhāvyate

mithyādarśanādīnāṃ bhavahetūnāṃ trayāṇāṃ pramāṇataḥ sthitānāṃ nivṛttiḥ pratipakṣabhūtāni samyagdarśanādīni trīṇy apekṣate anyatamāpāye tadanupapatteḥ śaktitrayātmakasya vā bhavahetor ekasya vinivartanaṃ pratipakṣabhūtaśaktitrayātmakam ekam aṃtareṇa nopapadyata iti yuktā sūtrakārasya trayātmakamokṣamārgopadeśanā tatra yadā saṃsāranivṛttir eva mokṣas tadā kāraṇaviruddhopalabdhir iyaṃ nāsti kvacij jīve saṃsāraḥ paramasamyagdarśanajñānacāritrasadbhāvād iti yadā tu saṃsāranivṛttikāryaṃ mokṣas tadā kāraṇaviruddhopalabdhiḥ kasyacid ātmano nāsti duḥkham aśeṣaṃ mukhyasamyagdarśanādisadbhāvād iti niścīyate sakaladuḥkhābhāvasyātyaṃtikasukhasvabhāvatvāt tasya ca saṃsāranivṛttiphalatvāt yadā mokṣaḥ kvacid vidhīyate tadā kāraṇopalabdhir iyaṃ kvacin mokṣo 'vaśyaṃbhāvī samyagdarśanādiyogāt iti na katham api sūtram idam ayuktyātmakaṃ āgamātmakatvaṃ tu nirūpitam evaṃ saty alaṃ prapaṃcena

trayātmakamokṣakāraṇasūtrasāmarthyāt trayātmakasaṃsārakāraṇasiddhau yuktyanugrahābhidhāne baṃdhapratyayapaṃcabidhatvaṃ 'mithyādarśanāviratipramādakaṣāyayogā baṃdhahetava' iti sūtranirdiṣṭaṃ na virudhyata eva pramādāditrayasya sāmānyato 'cāritre 'ntarbhāvāt viśeṣataś ca trayasyācāritre 'ntarbhāvena ko doṣa iti cet

nanv evaṃ sāmānyato py acāritre pramādāditrayasyāṃtarbhāvāt kathaṃ siddhāṃtavyāghāto na syāt pramattasaṃyatāt pūrveṣām eva sāmānyato viśeṣato vā tatrāṃtarbhāvavacanāt pramattasaṃyatādīnāṃ tu sayogakevalyaṃtānām aṣṭānām api mohadvādaśakasya kṣayopaśamād upaśamād vā sakalamohasya kṣayād vā saṃyatatvaprasiddheḥ anyathā saṃyatāsaṃyatatvaprasaṃgāt sāmānyato 'saṃyamasyāpi teṣu bhāvād iti kecit te py evaṃ paryanuyojyāḥ kathaṃ bhavatāṃ catuḥpratyayo baṃdhaḥ siddhāṃtaviruddho na bhavet tatra tasya sūtritatvād iti pramādānāṃ kaṣāyeṣv aṃtarbhāvād iti cet sāmānyato viśeṣato vā tatra teṣām aṃtarbhāvaḥ syāt na tāvad uttaraḥ pakṣo nidrāyāḥ pramādaviśeṣasvabhāvāyāḥ kaṣāyeṣv aṃtarbhāvayitum aśakyatvāt tasyā darśanāvaraṇaviśeṣatvāt pramādasāmānyasya kaṣāyeṣv aṃtarbhāva iti cet na apramattādīnāṃ sūkṣmasāṃparāyikāṃtānāṃ pramattatvaprasaṃgāt pramādaikadeśasyaiva kaṣāyasya nidrāyāś ca tatra sadbhāvāt sarvapramādānām abhāvān na pramattatvaprasaktir iti cet tarhi pramādāditrayasyācāritre ṃtarbhāve pi pramattasaṃyatādīnām aṣṭānām asaṃyatatvaṃ mā prāpat tathā hi paṃcadaśasu pramādavyaktiṣu vartamānasya pramādasāmānyasya kaṣāyeṣv aṃtarbhāve pi na sarvā vyaktayas tatrāṃtarbhavaṃti vikatheṃdriyāṇām apramattādiṣv abhāvāt kaṣāyapraṇayanidrāṇām eva saṃbhavāt iti na teṣāṃ pramattatvaṃ tathā mohadvādaśakodayakālabhāviṣu tatkṣayopaśamakālabhāviṣu ca pramādakaṣāyayogaviśeṣeṣu vartamānasya pramādakaṣāyayogasāmānyasyācāritre 'ṃtarbhāve pi na pramattādīnām asaṃyatatvaṃ syān mataṃ pramādādisāmānyasyāsaṃyateṣu saṃyateṣu ca sadbhāvād asaṃyame saṃyame cāṃtarbhāvo yukto na punar asaṃyama eva anyathā vṛkṣatvasya nyagrodhe 'ntarvyāpino pi nyagrodheṣv evāṃtarbhāvaprasakter iti tad asat vivakṣitāparijñānāt pramādāditrayam asaṃyame ca yasyāṃtarbhāvīti tasya tanniyatatvāt tatrāṃtarbhāvo vivakṣitaḥ pramādānām apramattādiṣv abhāvāt kaṣāyāṇām akaṣāyeṣv asaṃbhavāt yogānām ayoge 'navasthānād iti teṣāṃ saṃyame nāṃtarbhāvo vivakṣitaḥ pratiniyataviśeṣāpekṣayā tu teṣām asaṃyame 'naṃtarbhāvāt paṃcavidha eva baṃdhahetuḥ mohadvādaśakakṣayopaśamasahabhāvināṃ pramādakaṣāyayogānāṃ viśiṣṭānām asaṃyateṣv abhāvāt kaṣāyopaśamakṣayabhāvināṃ ca pramattakaṣāyasaṃyateṣv apy abhāvāt sarveṣāṃ svānurūpabaṃdhahetutvāpratīghātāt

yathā trividhe baṃdhahetau trividho mārgas tathā paṃcavidhe baṃdhakāraṇe paṃcavidho mokṣahetur vaktavyaḥ tribhir mokṣakāraṇaiḥ paṃcavidhabaṃdhakāraṇasya nivartayitum aśakteḥ anyathā trayāṇāṃ paṃcānāṃ vā baṃdhahetūnām ekenaiva mokṣahetunā nivartanasiddher mokṣakāraṇatraividhyavacanam apy ayuktikam anuṣajyeteti kaścit

samyagdarśanaviratyapramādākaṣāyāyogā mokṣahetavaḥ iti paṃcavidhabaṃdhahetūpadeśasāmarthyāllabhyata eva mokṣahetoḥ paṃcavidhatvaṃ tato na tadāpādanaṃ pratikūlam asmākaṃ samyagjñānamokṣahetor asaṃgrahaḥ syād evam iti cen na tasya saddarśane ṃtarbhāvāt mithyājñānasya mithyādarśane ntarbhāvavat tasya tatrānaṃtarbhāve vā ṣoḍhā mokṣakāraṇaṃ baṃdhakāraṇaṃ cābhimatam eva virodhābhāvād ity ucyate

tatra kuto bhavan bhavetyaṃtaṃ baṃdhaḥ kena nivartyate yena paṃcavidho mokṣamārgaḥ syād ity adhīyate

mithyādarśanād bhavan baṃdhaḥ darśanena nivartyate tasya tannidānavirodhitvāt mithyājñānād bhavan baṃdhaḥ satyajñānena nivartyata ity apy anenoktaṃ mithyācāritrād bhavansaccāritreṇa pramādād bhavannapramādena kaṣāyād bhavannakaṣāyeṇa yogād bhavannayogena sa nivartyata ity ayogaguṇānaṃtaraṃ mokṣasyāvirbhāvāt sayogāyogaguṇasthānayor bhagavadarhataḥ sthitir api prasiddhā bhavati

yasya yāvatī sāmagrī janikā dṛṣṭā tasya tāvaty eva pratyeyā yathā yavabījādisāmagrī yavāṃkurasya tathā samyagjñānādisāmagrī mokṣasya janikā saṃpratīyate tato naiva sātivartanīyā mithyājñānādisāmagrī ca baṃdhasya janiketi mokṣabaṃdhakāraṇasaṃkhyāniyamaḥ viparyayād eva baṃdho jñānād eva mokṣa iti neṣyata eva parasyāpi saṃcitakarmaphalopabhogāder abhīṣṭatvād iti kecit

pariṇāmasyābhāve nātmani kramayaugapadye tayos tena vyāptatvāt pūrvāparasvabhāvatyāgopādānasthitilakṣaṇo hi pariṇāmo na pūrvottarakṣaṇavināśotpādamātraṃ sthitimātraṃ vā pratītyabhāvāt sa ca kramayaugapadyayor vyāpakatayā saṃpratīyate bahir aṃtaś ca bādhakābhāvān nāpāramārthiko yataḥ svayaṃ nivartamānaḥ kramayaugapadye na nivartayet te ca nivartamāne arthakriyāsāmānyaṃ nivartayatas tābhyāṃ tasya vyāptatvāt arthakriyāsāmānyaṃ tu yatra niratiśayātmani na saṃbhavati tatra baṃdhamokṣādyarthakriyāviśeṣaḥ kathaṃ saṃbhāvyate yenāyaṃ tadupādānahetuḥ syāt niranvayakṣaṇikacittasyāpi tadupādānatvaprasaṃgāt

nāpariṇāmyātmā tasyecchād veṣādipariṇāmenātyaṃtabhinnena pariṇāmitvāt dharmādharmotpattyākhyā baṃdhasamavāyikāraṇatvopapatter iti na maṃtavyaṃ svato 'tyaṃtabhinnena pariṇāmena kasyacit pariṇāmitvāsaṃbhavāt anyathā rūpādipariṇāmenātmākāśādeḥ pariṇāmitvaprasaṃgāt tato 'pariṇāmy evātmeti na baṃdhādeḥ samavāyikāraṇaṃ nāpy ātmāṃtaḥkaraṇasaṃyogo 'samavāyikāraṇaṃ prāgadṛṣṭaṃ vā tadguṇo nimittakāraṇaṃ tasya tato bhinnasya sarvadā tenāsaṃbaṃdhāt kadācit tatsaṃbaṃdhe vā nityaikāṃtahāniprasaṃgāt svaguṇāsaṃbaṃdharūpeṇa nāśād guṇasaṃbaṃdharūpeṇotpādāc cetanatvādinā sthite svattrayātmakatvasiddheḥ etenātmano bhinno guṇaḥ sattvarajastamorūpo baṃdhādihetur ity etatprativyūḍhaṃ tena tasya śaśvadasaṃbaṃdhena taddhetutvānupapatteḥ kadācit saṃbaṃdhe tryātmakatvāsiddher aviśeṣāt

kadācin naśvarasvabhāvādhikaraṇaṃ kadācid utpitsudharmādhikaraṇam ātmā nityaikāṃtarūpa iti bruvan na svasthaḥ kādācit kānekadharmāśrayatvasyānityatvāt

satyāsatyasvabhāvatvābhyāmātmano bhedaḥ saṃbhavatīty ayuktaṃ viruddhadharmādhyāsalakṣaṇatvād bhedasyānyathātmānātmanor api bhedābhāvaprasaṃgāt

nānādharmāśrayatvaṃ gauṇam asad eva mukhyaṃ sthāyi tu sad iti tattvato jīvasyaikarūpatvam ayuktaṃ sadasatsvabhāvatvābhyām anekarūpatvasiddheḥ yadi punar ātmano mukhyasvabhāvenevopacaritasvabhāvenāpi sattvam urarīkriyate tadā tasyāśeṣapararūpeṇa sattvaprasakter ātmatvenaiva vyavasthānupapattiḥ sattāmātravatsakalārthasvabhāvatvāt tasyopacaritasvabhāveneva mukhyasvabhāvenāpy asattve katham avastutvaṃ na syāt sakalasvabhāvaśūnyatvāt svaraśṛṃgavat ye tv āhuḥ upacaritā evātmanaḥ svabhāvabhedā na punar vāstavās teṣāṃ tato bhede tatsvabhāvatvānupapatteḥ arthāṃtarasvabhāvatvena saṃbaṃdhāt tatsvabhāvatve py ekena svabhāvena tena tasya taiḥ saṃbaṃdhe sarveṣām ekarūpatāpattiḥ nānāsvabhāvaiḥ saṃbaṃdhe 'navasthānaṃ teṣām apy anyaiḥ svabhāvaiḥ saṃbaṃdhāt mukhyasvabhāvānām upacaritaiḥ svabhāvais tāvadbhir ātmano 'saṃbaṃdhe nānākāryakāraṇaṃ nānāpratibhāsaviṣayatvaṃ cātmanaḥ kim upacaritair eva nānāsvabhāvair na syāt yena mukhyasvabhāvakalpanaṃ saphalam anumanyemahi nānāsvabhāvānām ātmano narthāṃtaratve tu svabhāvā eva nātmā kaścid eko bhinnebhyo narthāṃtarasyaikatvāyogāt ātmaiva vā na kecit svabhāvāḥ syuḥ yato nopacaritasvabhāvavyavasthātmano na bhavet kathaṃcid bhedābhedapakṣe pi svabhāvānām ātmano navasthānaṃ tasya nivārayitum aśakteḥ paramārthataḥ kasyacid ekasya nānāsvabhāvasya mecakajñānasya grāhyākāravedanasya vā sāmānyaviśeṣāder vā pramāṇabalād avyavasthānāt tena vyabhicārāsaṃbhavād iti te py anenaiva pratikṣiptāḥ svayam iṣṭāniṣṭasvabhāvābhyāṃ sadasattvasvabhāvasiddher apratibaṃdhāt na ca kasyacid upacarite sadasattve tattvato nubhayatvasya prasakteḥ tac cāyuktaṃ sarvathā vyāghātāt kathaṃcid anubhayatvaṃ tu vastuno nobhayasvabhāvatāṃ viruṇaddhi kathaṃ vānubhayarūpatayā tattvaṃ tadanyarūpatayā cātattvam iti bruvāṇaḥ kasyacid ubhayarūpatāṃ pratikṣipet na san nāpy asan nobhayaṃ nānubhayam anyad vā vastu kiṃ tarhi vastv eva sakalopādhirahitatvāt tathā vaktum aśakter avācyam eveti cet kathaṃ vastv ity ucyate sakalopādhirahitam avācyaṃ vā vastvādiśabdānām api tatrāpravṛtteḥ satyām api vacanāgocaratāyām ātmāditattvasyopalabhyatābhyupeyā sā ca svasvarūpeṇāsti na pararūpeṇeti sadasadātmakatvam āyātaṃ tasya tathopalabhyatvāt na ca sadasattvādidharmair apy anupalabhyaṃ vastv iti śakyaṃ pratyetuṃ svaraśṛṃgāder api vastutvaprasaṃgāt dharmadharmirūpatayānupalabhyaṃ svarūpeṇopalabhyaṃ vastv iti cet yathopalabhyaṃ tathā sat yathā cānupalabhyaṃ tathā tad asad iti tad evaṃ sadasadātmakatvaṃ sudūram apy anusṛtya tasya pratikṣeptum aśakteḥ tataḥ sadasatsvabhāvau pāramārthikau kvacid icchatā'naṃtasvabhāvāḥ pratīyamānās tathātmano bhyupagaṃtavyāḥ teṣāṃ ca kramato vināśotpādau tasyaiveti siddhaṃ tryātmakatvam ātmano guṇāsaṃbaṃdhetararūpābhyāṃ nāśotpādavyavasthānād ātmatvena dhrauvyatvasiddheḥ tato pi bibhyatā nātmano bhinnena guṇena saṃbaṃdho bhimaṃtavyo na vāsaṃbaddhas tasyaiva guṇo vyavasthāpayituṃ śakyo yataḥ saṃbaṃdhād iti hetuḥ syād iti sūktaṃ nityaikāṃte nātmā hi baṃdhamokṣādikāryasya kāraṇam ity anavasthānāt

kṣaṇikāḥ sarve saṃskārāḥ sthirāṇāṃ kutaḥ kriyeti nirvyāpāratāyāṃ kṣaṇakṣayaikāṃte bhūtir eva kriyākārakavyavahārabhāg iti bruvāṇaḥ katham acalātmani nirvyāpāre pi sarvathā bhūtir eva kriyākārakavyavahāram anusaratīti pratikṣipet

nityaikāṃte nāsti kāryakāraṇabhāvo 'nvayavyatirekābhāvāt na hi kasyacin nityasya sadbhāvo 'nvayaḥ sarvanityānvayaprasaṃgāt prakṛtanityasadbhāva iva tadanyanityasadbhāve pi bhāvāt sarvathāviśeṣābhāvāt nāpi vyatirekaḥ śāśvatasya tadasaṃbhavāt deśavyatirekaḥ saṃbhavatīti cet na tasya vyatirekatvena niyamayitum aśakteḥ prakṛtadeśe vivakṣitāsarvagatanityavyatirekavadavivakṣitasarvagatanityavyatirekasyāpi siddheḥ tathāpi kasyacid anvayavyatirekasiddhau sarvanityānvayavyatirekasiddhiprasaṃgāt kiṃ kasya kāryaṃ syāt tato 'calātmano nvayavyatirekau nivartamānau svavyāpyāṃ kāryakāraṇatāṃ nivartayataḥ tad uktaṃ anvayavyatirekādyo yasya dṛṣṭo nuvartakaḥ sa bhāvas tasya taddhetur ato bhinnā na saṃbhavā iti na cāyaṃ nyāyas tatra saṃbhavatīti nitye yadi kāryakāraṇatāpratikṣepas tadā kṣaṇike pi tadasaṃbhavasyāviśeṣāt

na hi kṣaṇakṣayaikāṃte saty eva kāraṇe kāryasyotpādaḥ saṃbhavati kāryakāraṇayor ekakālānuṣaṃgāt kāraṇasyaikasmin kṣaṇe jātasya kāryakāle pi sattve kṣaṇabhaṃgabhaṃgaprasaṃgāc ca sarvathā tu vinaṣṭe kāraṇe kāryasyotpāde katham anvayo nāma cirataravinaṣṭānvayavat tata eva vyatirekābhāvaḥ kāraṇābhāve kāryasyābhāvābhāvāt syān mataṃ svakāle sati kāraṇe kāryasya svasamaye prādurbhāvo 'nvayo asati vā'bhavanaṃ vyatireko na punaḥ kāraṇakāle tasya bhavanam anvayo 'nyadātvabhavanaṃ vyatirekaḥ sarvathāpy abhinnadeśayoḥ kāryakāraṇabhāvopagame kuto gnidhūmādīnāṃ kāryakāraṇabhāvo bhinnadeśatayopalaṃbhāt bhinnadeśayos tu kāryakāraṇabhāve bhinnakālayoḥ sa kathaṃ pratikṣipyate yenānvayavyatirekau tādṛśau na syātāṃ kāraṇatvenābhimate py arthe svakāle sati kasyacit svakāle bhavanam asati vā'bhavanam anvayo vyatirekaś ca syād ity api na maṃtavyam anyatra samānatvāt kāraṇatvenānabhimate rthe svadeśe sati sarvasya svadeśe bhavanam anvayo asati vā'bhavanaṃ vyatireka ity api vaktuṃ śakyatvāt svayogyatāviśeṣāt kayościd evārthayor bhinnadeśayor anvayavyatirekaniyamāt kāryakāraṇaniyamaparikalpanāyāṃ bhinnakālayor api sa kiṃ na bhavet tata eva sarvathā viśeṣābhāvāt tad etad apy avicāritaramyaṃ tanmate yogyatāpratiniyamasya vicāryamāṇasyāyogāt yogyatā hi kāraṇasya kāryotpādanaśaktiḥ kāryasya ca kāraṇajanyatvaśaktis tasyāḥ pratiniyamaḥ śālibījāṃkurayoś ca bhinnakālatvāviśeṣe pi śālibījasyaiva śālyaṃkurajanena śaktir na yavabījasya tasya yavāṃkurajanane na śālibījasyeti kathyate tatra kutas tacchaktes tādṛśaḥ pratiniyamaḥ svabhāvata iti cet na apratyakṣatvāt parokṣasya śaktipratiniyamasya paryanuyujyamānatāyāṃ svabhāvair uttarasyāsaṃbhavāt anyathā sarvasya vijayitvaprasaṃgāt pratyakṣapratīta eva cārthe paryanuyoge svabhāvair uttarasya svayam abhidhānāt katham anyathedaṃ śobheta yat kiṃcid ātmābhimataṃ vidhāya niruttaras tatra kṛtaḥ pareṇa vastusvabhāvair iti vācyam itthaṃ taduttaraṃ syād vijayī samastaḥ pratyakṣeṇa pratīte rthe yadi paryanuyujyate svabhāvair uttaraṃ vācyaṃ dṛṣṭe kānupapannatā iti śālibījādeḥ śālyaṃkurādikāryasya darśanāt tajjananaśaktir anumīyata iti cet tasya tatkāryatve prasiddhe 'prasiddhe pi vā prathamapakṣe pi kutaḥ śālyaṃkurādeḥ śālibījādikāryatvaṃ siddhaṃ na tāvad adhyakṣāt tatra tasyāpratibhāsanāt anyathā sarvasya tathā niścayaprasaṃgāt tadbhāvabhāvāl liṃgāt tatsiddhir iti cen na sādhyasamatvāt ko hi sādhyam eva sādhanatvenābhidadhātīty anyatrāsvasthāt tadbhāvabhāva eva hi tatkāryatvaṃ na tato nyat śālibījādikāraṇakatvāc chālyaṃkurādes tatkāryatvaṃ siddham ity api tādṛg eva parasparāśritaṃ caitat siddhe śālibījādikāraṇakatve śālyaṃkurādes tatkāryatvasiddhis tatsiddhau ca śālibījādikāraṇatvasiddhir iti tadanumānāt pratyakṣapratīte tasya tatkāryatve samāropaḥ kasyacid vyavacchidyata ity apy anenāpāstaṃ svayam asiddhāt sādhanāt tadvyavacchedāsaṃbhavāt tadanaṃtaraṃ tasyopalaṃbhāt tatkāryatvasiddhir ity api phalguprāyaṃ śālyaṃkurādeḥ pūrvākhilārthakāryatvaprasaṃgāt śālibījābhāve tadanaṃtaram anupalaṃbhān na tatkāryatvam iti cet sārdre dhanābhāve ṃgārādyavasthāgner anaṃtaraṃ dhūmasyānupalabdher agnikāryatvaṃ mā bhūt sāmagrīkāryatvād dhūmasya nāgnimātrakāryatvam iti cet tarhi sakalārthasahitaśālibījādisāmagrīkāryatvaṃ śālyaṃkurāder astu viśeṣābhāvāt tathā ca na kiṃcit kasyacid akāraṇam akāryaṃ veti sarvaṃ sarvasmād anumīyeteti vā kutaścit kiṃcid iti nānumānāt kasyacic chaktipratiniyamasiddhir yato nvayavyatirekapratiniyamakāryakāraṇabhāve pratiniyamanibaṃdhanaḥ siddhyet tata eva saṃvṛttyānvayavyatirekau yathādarśanaṃ kāraṇasya kāryeṇānuvidhīyate na tu yathātattvam iti cet katham evaṃ kāryakāraṇabhāvaḥ pāramārthikaḥ so pi saṃvṛttyeti cet kuto rthakriyākāritvaṃ vāstavaṃ tad api sāṃvṛttam eveti cet kathaṃ tallakṣaṇavastutattvam iti na kiṃcit kṣaṇakṣayaikāṃtavādinaḥ śāśvataikāṃtavādina iva pāramārthikaṃ siddhyet

na satyo 'nekāṃtavādaḥ pratītisadbhāve pi tasya virodhavaiyadhikaraṇyādidoṣopadrutatvād iti nānumaṃtavyaṃ sarvathaikāṃta eva virodhādidoṣāvatārāt satyenānekāṃtavādena vinā baṃdhādihetūnāṃ kvacid asiddheḥ

na hi kutaścit pramāṇād advaitaṃ saṃvedanaṃ vyavatiṣṭhate brahmādvaitavat pramāṇaprameyayor dvaitaprasaṃgāt pratyakṣatas tadvyavasthāpane nādvaitavirodha iti cen na anyataḥ pratyakṣasya bhedaprasiddheḥ anenānumānād upaniṣadvākyād vā tadvyavasthāpane dvaitaprasaṃgaḥ kathitaḥ

na saṃvedanādvaitaṃ pratyakṣāṃtarād anumānād vā sthāpyate svatas tasya sthiter iti na sādhīyaḥ sarvadā grāhyagrāhakākārākrāṃtasya saṃvedanasyānubhavanāt svarūpasya svato gater iti vaktum aśakteḥ saṃvidi grāhyagrāhakākārasyānubhavanaṃ bhrāṃtam iti na vācyaṃ tadrahitasya satyasya saṃvittyabhāvāt sarvadāvabhāsamānasya sarvatra sarveṣāṃ bhrāṃtatvāyogāt

katham ayaṃ puruṣādvaitaṃ nirasya jñānādvaitaṃ vyavasthāpayet syān mataṃ na vedyādyākārasya bhrāṃtatā saṃcinmātrasya satyatvāt sādhyate kiṃ tv anumānāt tato netaretarāśrayaḥ iti tad ayuktaṃ liṃgābhāvāt

na hi svapnādidaśāyāṃ grāhyākāratvaṃ bhrāṃtatvena vyāptaṃ dṛṣṭaṃ na punar vicchedatvam iti śakyaṃ vaktuṃ pratītivirodhāt tadubhayasya bhrāṃtatvasiddhau kim aniṣṭam iti cet

kālavicchedasya bhrāṃtatve nityaṃ deśavicchedasya sarvagatam ākārasya nirākāram aṃśavicchedasya niraṃśaṃ brahma siddhaṃ kṣaṇikādvaitaṃ pratikṣipatīti katham aniṣṭaṃ saugatasya na syāt

na hi nityatvādisvabhāve paramārthātmādisvabhāve vā saṃvittyabhāvaṃ prati viśeṣo sti yato brahmaṇo satyatve kṣaṇikatve saṃvedanādvaitasyāsatyatvaṃ na siddhyet

sveṣṭasya saṃvedanādvayasya vyavasthānam aniṣṭasya bhedasya puruṣādvaitāder vā pratikṣepo yato sya na kathaṃcanāpi prasiddhyati tato nādvaitaṃ tattvaṃ baṃdhahetvādiśūnyam āsthātuṃ yuktam aniṣṭatattvavat

na hi sarvaṃ sarvasyānirṇītam eva vicārāt pūrvam iti svayaṃ niścinvan kiṃcin nirṇītam iṣṭaṃ pratikṣeptum arhati virodhāt

yathāniṣṭe pramāṇaṃ vāstavam aṃtareṇa nirṇītir nopapadyate tathā svayam iṣṭe pīti tatra nirṇītim anumanyamānena tadanumaṃtavyam eva

svasaṃvedanam api na sveṣṭaṃ nirṇītaṃ yena tasya saṃvādakatvāt tattvataḥ pramāṇatve tadvadakṣaliṃgādijanitavedanasya pramāṇatvasiddher niścitād eva pramāṇāt sarvatra parīkṣaṇaṃ sveṣṭetaravibhāgāya vidyā pravartteta tattvopaplavavādinaḥ paraparyanuyogamātraparatvād iti kaścit so pi yat kiṃcana bhāṣī paraparyanuyogamātrasyāpyayogāt tathā hi

katham avyabhicāritvaṃ vedanasya niścīyate kim aduṣṭakārakasaṃdohotpādyatvena bādhārahitatvena pravṛttisāmarthye 'nānyathā veti pramāṇatattve paryanuyogāḥ saṃśayapūrvakās tadabhāve tadasaṃbhavāt kim ayaṃ sthāṇuḥ kiṃ vā puruṣa ityādeḥ paryanuyogavat saṃśayaś ca tatra kadācit kvacin nirṇayapūrvakaḥ sthāṇvādisaṃśayavat tatra yasya kvacit kadācid aduṣṭakārakasaṃdohotpādyatvādinā pramāṇatvanirṇayo nāsty eva tasya kathaṃ tatpūrvakaḥ saṃśayaḥ tadabhāve kutaḥ paryanuyogāḥ pravarterann iti na paraparyanuyogaparāṇi bṛhaspateḥ sūtrāṇi syuḥ

tato na śūnyavādavat tattvopaplavavādo vādāṃtaravyudāsena siddhyet tathānekāṃtatattvasyaiva siddhaiḥ

śūnyam api hi svasvabhāvena yadi śūnyaṃ tadā katham aśūnyavādo na bhavet na tasyāśūnyatve 'nekāṃtād eva śūnyavādapravṛttiḥ śūnyasya niḥsvabhāvatvāt na svabhāvenāśūnyatā nāpi parasvabhāvena śūnyatā kharaviṣāṇāder iva tasya sarvathā nirṇetum aśakteḥ kuto nekāṃtasiddhir iti cet tarhi tattvopaplavamātram etad āyātaṃ śūnyatattvasyāpy apratiṣṭhānāt na tad api siddhyaty anekāṃtam aṃtareṇa tattvopaplavamātre nupaplavasiddheḥ tatrāpy upaplave katham akhilaṃ tattvam anupaplutaṃ na bhavet nanūpaplavamātre 'nupaplava ity ayuktaṃ vyāghātād abhāve bhāvavat tathopaplavo na tatra sādhīyāṃs tata evābhāve 'bhāvavat tato yathā na san nāpy asann abhāvaḥ sarvathā vyavasthāpayitum aśakteḥ kiṃ tarhy abhāva eva tathā tattvopaplavo pi vicārāt kutaścid yadi siddhas tadā na tatra kenacid rūpeṇopaplavo nāpy anupaplavo vyāghātāt kiṃ tarhy upaplava eveti nānekāṃtāvatāra iti cet tarhi pramāṇatattvaṃ nāduṣṭakārakasaṃdohotpādyatvena nāpi bādhārahitatvādibhiḥ svabhāvair vyavasthāpyate vyāghātāt kiṃ tu pramāṇaṃ pramāṇam eva pramāṇatvenaiva tasya vyavasthānāt na hi pṛthivī kimagnitvena vyavasthāpyate jalatvena vāyutvena veti paryanuyogo yuktaḥ pṛthivītvenaiva tasyāḥ pratiṣṭhānāt pramāṇasvabhāvā evāduṣṭakārakasaṃdohotpādyatvādayas tato na taiḥ pramāṇasya vyavasthāpane vyāghāta iti cet kim idānīṃ paryanuyogena tatsvabalena pramāṇasya siddhatvāt syān mataṃ na vicārāt pramāṇasyāduṣṭakārakasaṃdohotpādyatvādayaḥ svabhāvāḥ prasiddhāḥ paropagamamātreṇa teṣāṃ prasiddheḥ saṃśayāvatārāt paryanuyogo yukta eveti tad apy asāraṃ avicārasya pramāṇasvabhāvavyavasthānapratikṣepakāriṇaḥ svayam upaplutatvāt tasyānupaplutatve vā kathaṃ sarvathopaplavaḥ yadi punar upaplutānupaplutatvābhyām avācyo 'vicāras tadā sarvaṃ pramāṇaprameyatattvaṃ tathāstv iti na kvacid upaplutaikāṃto nāma yathā copaplavo 'vicāro vā taddhetur upaplutatvānupaplutatvābhyām avācyaḥ svarūpeṇa tu vācyaḥ tathā sarvaṃ tattvam ity anekāṃtād evopaplavavāde pravṛttiḥ sarvathaikāṃte tadayogāt nanv em anekāṃto py anekāṃtād eva pravarteta so py anyasmād anekāṃtād ity anavasthānāt kutaḥ prakṛtānekāṃtasiddhiḥ sudūram apy anusṛtyānekāṃtasyaikāṃtāt pravṛttau na sarvasyānekāṃtāt siddhiḥ 'pramāṇārpaṇād anekāṃta' ity anekāṃto py anekāṃtaḥ katham avatiṣṭhate pramāṇasyānekāṃtātmakatvenānāvasthānasya parihartum aśakter ekāṃtātmakatve pratijñāhāniprasakteḥ nayasyāpy ekāṃtātmakatve ayam eva doṣo 'nekāṃtātmakatve saivānavastheti kecit te py atisūkṣme kṣikāṃtaritaprajñāḥ prakṛtānekāṃtasādhanasyānekāṃtasya pramāṇātmakatvena siddhatvād abhyastaviṣaye 'vasthādyanavatārāt tathā tadekāṃtasādhanasyaikāṃtasya sunayatvena svataḥ prasiddher nānavasthā pratijñāhānir vā saṃbhavatīti nirūpaṇāt tataḥ sūktaṃ 'śūnyopaplavavāde pi nānekāṃtād vinā sthitir' iti

grāhyagrāhakabādhyabādhakakāryakāraṇavācyavācakabhāvādisvarūpeṇa nāsti saṃvedanaṃ saṃvinmātrākāratayāstīty anekāṃto bhīṣṭa eva saṃvedanādvayasya tathaiva vyavasthiter grāhyādyākārābhāvāt sadvitīyatānupapatteḥ sarvathaikāṃtābhāvasya samyagekāṃtānekāṃtābhyāṃ tṛtīyatānupapattivat iti na prātītikaṃ grāhyagrāhakabhāvādinirākaraṇasyaikāṃtato 'siddheḥ

so yaṃ tayoḥ vācyavācakayoḥ grāhyagrāhakabhāvāder nirākṛtim ācakṣāṇas tadbhāvaṃ sādhayaty evānyathā tadanupapatteḥ

'svapnavatsāṃvṛtena rupeṇa grāhyagrāhakabhāvābhāvo grāhyo bādhyabādhakabhāvo bādhyaḥ kāryakāraṇabhāvo pi kāryo vācyavācakabhāvo vācya' iti bruvāṇo vismaraṇaśīlaḥ svayam uktasya sāṃvṛtarūpānarthakriyākāritvasya vismaraṇāt tathā hy aśeṣagrāhyagrāhakatādyarthakriyānimittaṃ yat sāṃvṛtaṃ rūpaṃ tad evaṃ paramārthasat tadviparītaṃ tu saṃvedanamātram avastu sad iti darśanāṃtaram āyātam

grāhyagrāhakabhāvādyarthakriyāpi sāṃvṛtī na punaḥ pāramārthikī yatas tannimittaṃ sāṃvṛtaṃ rūpaṃ paramārthasat siddhyet tāttvikī tv arthakriyā svasaṃvedanamātraṃ tadātmakaṃ saṃvedanādvaitaṃ katham avastu san nāma tato rthakriyākāri sāṃvṛtaṃ ceti vyāhatam etad iti yadi manyase tadā kathaṃ svapnavat saṃvṛttyā sarvaṃ siddham iti brūṣe tadavasthatvād vyāghātasya sāṃvṛtaṃ siddhaṃ ceti

yathā hi svapnasiddham asiddhaṃ tathā saṃvṛtisiddham apy asiddham eva katham anyathā svapnasiddham api siddham eva na bhavet tathā ca na kaścit tato 'paro svapnaḥ syāt saṃtoṣakāryasvapna iti cen na svapnasyāpi saṃtoṣakāritvadarśanāt kālāṃtare na svapna saṃtoṣakārī iti cet samānam asvapne sarveṣāṃ sarvatra saṃtoṣakārī na svapna iti cet tādṛgasvapne pi kasyacit kvacit kadācit saṃtoṣahetor asvapnatve tu na kaścit svapno nāma na ca saṃtoṣahetutvena vastutvaṃ vyāptaṃ kvacit kasyacid dveṣāt saṃtoṣābhāve pi vastutvasiddheḥ nāpi vastutvena saṃtoṣahetutvam avastuny api kalpanārūḍhe rāgāt kasyacit saṃtoṣadarśanāt tataḥ suniścitāsaṃbhavadbādhako 'svapno 'stu

bādhārahito 'svapno bādhyamānas tu svapna iti tayor bhedo nvīkṣyate nānyathā nanu cāsvapnajñānasyābādhyatvaṃ yadi ata eva niścīyate tadetaretārāśrayaḥ saty 'abādhyatvaniścaye saṃvedanasyāsvapnakṛnniścayas tasmin saty abādhyatvaniścaya iti parato 'svapnavedanāt tasyābādhyatvaniścaye tasyāpy abādhyatvaniścayo nyasmād asvapnavedanād ity anavasthānān na kasyacid abādhyatvaniścaya iti kecit tad ayuktaṃ kvacit svataḥ kvacit parataḥ saṃvedanasyābādhyatvaniścaye 'nyonyāśrayānavasthānavatārāt na ca kvacit svatas tanniścaye sarvatra svato niścayaḥ parato pi vā kvacin nirṇītau sarvatra parata eva nirṇītir iti codyam anavadyaṃ hetudvayaniyamān niyamasiddheḥ svatas tanniścaye hi bahiraṃgo hetur abhyāsādiḥ parato 'nabhyāsādiḥ aṃtaraṃgas tu tadāvaraṇakṣayopaśamaviśeṣaḥ saṃpratīyate tad anena svapnasya bādhyamānatvaniścaye py anyonyāśrayānavasthāpratikṣepaḥ pradarśita iti svapnasiddham asiddham eva tadvatsaṃvṛtisiddham apīti na tadāśrayaṃ parīkṣaṇaṃ nāma

pramāṇaniṣṭhā hi vastuvyavasthā tanniṣṭhā baṃdhahetvādivārtā na ca sarvathaikāṃte pramāṇaṃ saṃbhavatīti vīkṣyate

pratītyāśrayaṇe samyak cāritraṃ darśanaviśuddhivijṛṃbhitaṃ pravṛddheddhabodham adhirūḍham anekākāraṃ sakalakarmanirdahanasamarthaṃ yathoditamokṣalakṣmīsaṃpādananimittam asādhāraṇaṃ sādhāraṇaṃ tu kālādisaṃpad iti nirbādham anumanyadhvaṃ pramāṇanayais tattvādhigamasiddheḥ

nānā nānātmanīnaṃ nayanayanayutaṃ tan na durṇītimānaṃ tattvaśraddhānaśuddhyudhyuṣitatanu bṛhadbodhadhāmādirūḍhaṃ caṃcaccāritracakraṃ pracuraparicaraccaṃḍakarmārisenāṃ sātuṃ sākṣātsamarthaṃ ghaṭayatu sudhiyāṃ siddhasāmrājyalakṣmīm

iti tattvārthaślokavārtikālaṃkāre prathamādhyāyasya prathamam āhnikam

atha samyagdarśanavipratipattinivṛttyartham āha

nanu samyāgdarśanaśabdanirvacanasāmarthyād eva samyagdarśanasvarūpanirṇayād aśeṣatadvipratipattinivṛtteḥ siddhatvāt tadarthaṃ tallakṣaṇavacanaṃ na yuktimad eveti kasyacid ārekā tām apākaroti

samyag iti praśaṃsārtho nipātaḥ vayaṃto kvyaṃto vacanāt praśaṃsārtho yaṃ samyak śabdaḥ siddhaḥ praśastaniḥśreyasābhyudayahetutvād darśanasya praśastatvopapatter jñānacāritravat dṛśeś cālocane sthitiḥ prasiddhā dṛśin prekṣaṇe iti vacanāt tatra samyak paśyaty anenetyādikaraṇasādhanatvādivyavasthāyāṃ darśanaśabdanirukter iṣṭalakṣaṇaṃ samyagdarśanaṃ na labhyata eva tataḥ praśastālocanamātrasya labdheḥ na ca tad eveṣṭam ativyāpitvād abhavyasya mithyādṛṣṭeḥ praśastālocanasya samyagdarśanaprasaṃgāt tataḥ sūtrakāro 'tra tattvārthaśraddhānaṃ samyagdarśanam iti tallakṣaṇaṃ bravīti tadvacanam aṃtareṇātivyāpteḥ parihartum aśakteḥ śabdārthātikramaḥ śraddhānārthatvābhāvād dṛśer iti cet na anekārthatvād dhātūnāṃ dṛśeḥ śraddhānārthatvagateḥ katham anekasminn arthe saṃbhavaty api śraddhānārthasyaiva gatir iti cet prakaraṇaviśeṣāt mokṣakāraṇatvaṃ hi prakṛtaṃ tattvārthaśraddhānasya yujyate nālocanāder arthāṃtarasya bhagavadarhadādyālocanasya mokṣakāraṇatvopapattes tatprakaraṇād api na tannivṛttir iti cet tattvārthaśraddhānena rahitasya mokṣakāraṇatve 'tiprasaṃgāt tena sahitasya tu tatkāraṇatve tad eva mokṣasya kāraṇaṃ tadālocanābhāve pi śraddhānasya tadbhāvāvirodhāt

śraddhānaṃ samyagdarśanam ity ucyamāne 'narthaśraddhānam api tatsyādity ativyāptir lakṣaṇasya mā bhūt arthagrahaṇāt na cārthānarthavibhāgo durghaṭaḥ pramāṇopadarśitasyārthatvasiddher itarasyānarthatvavyavasthānāt sarvo vāgvikalpagocaro rtha eva pramāṇopadarśitatvād anyathā tadanupapatteḥ pramāṇopadarśitatvaṃ tu sarvasya vikalpavāggocaratvānyathānupapatteḥ tato nānarthaḥ kaścid ity anye te py evaṃ praṣṭavyāḥ sarvo nartha eveti pakṣo 'rthe syād vā na vā syāc cet sarvasyārthatvavyāghāto durnivāraḥ na syāc cet tena vyabhicārī hetur vāgvikalpagocaratvena pramāṇopadarśitatvasyārthatvam aṃtareṇāpi bhāvāt yadi punaḥ pramāṇopadarśita eva na bhavati tadā vikalpavāggocaratvaṃ tenānaikāṃtikaṃ sādhyābhāve pi bhāvāt yadi punaḥ sarvo nartha eveti pakṣo vikalpavāggocaro na bhavatīti bruvate tadā svavacanavirodhaḥ kutaścid avidyāviśeṣāt sarvo nartha iti vyavahāro na tāttvika iti cet sa tarhy avidyāviśeṣo 'rtho 'nartho vā yady arthas tadā katham etannibaṃdhano vyavahāro 'tāttvikaḥ syāt sarvo rtha eveti vyavahāravat so narthaś cet kathaṃ sarvo rtha evety ekāṃtaḥ siddhyet sarvo nartha evety ekāṃto pi na sādhīyān tadvyavasthāpakasyānarthatve tatas tatsiddhyayogād arthatve sarvānarthataikāṃtahāneḥ saṃvinmātram arthānarthavibhāgarahitam ity api na śreyaḥ saṃvinmātrasyaivārthatvāt tato nyasyānarthatvasiddheḥ sarvasyāpy arthāvibhāgasiddher avaśyaṃbhāvād yuktam arthagrahaṇam anarthaśraddhānanivṛttyarthaṃ kalpitārthaśraddhānaṃ samyagdarśanam evaṃ syāt tataḥ saivātivyāptir iti cet na tattvaviśeṣaṇāt nanv arthagrahaṇād eva kalpitārthasya nivṛttes tasyānarthatvād vyarthaṃ tattvaviśeṣaṇam iti cet na dhanaprayojanābhidheyaviśeṣābhāvānām arthaśabdavācyānāṃ grahaṇaprasaṃgāt na ca teṣāṃ śraddhānaṃ samyagdarśanasya lakṣaṇaṃ yuktaṃ dharmād artho dhanam iti śraddadhānasyābhavyāder api samyagdarśanaprasakteḥ ko rthaḥ putreṇa jātena yo na vidvān na dhārmika iti prayojanavācino rthaśabdāt prayojanaṃ śraddadhato pi saddṛṣṭitvāpatteḥ dhanaprayojanayor arthābhiprāyo mohodayād avāstava eva prakṣīṇamohānām udāsīnānām iva mamedaṃ svaṃ dhanaṃ prayojanaṃ ceti saṃpratyayānupapatteḥ suvarṇāder deśakālanarāṃtarāpekṣāyāṃ dhanaprayojanatvāpratīter vastudharmasya tadayogāt suvarṇatvādivad iti kecit teṣāṃ krodhādayo py ātmanaḥ pāramārthikā na syur mohodayanibaṃdhanatvād dhanaprayojanayor arthābhiprāyavat teṣām audayikatvena vāstavatvam iti cet anyatra samānaṃ vastusvarūpaṃ dhanaṃ prayojanaṃ vā na bhavatīti cet satyaṃ vaiśrasikatvāpekṣayā tasya vasturūpatvavyavasthānāsaṃbhavāt paropādhikṛtatvena tu tasya vāstavatvam aniṣiddham eveti nānarthatvaṃ yenārthagrahaṇād eva tannivartanaṃ siddhyet tathābhidheye viśeṣe abhāve cārthe śraddhānaṃ samyagdarśanasya lakṣaṇam avyāpi prasajyate sarvasyābhidheyatvābhāvād vyaṃjanaparyāyāṇām evābhidheyatayā vyavasthāpitatvād arthaparyāyāṇām ākhyātum aśakter ananugamanāt saṃketasya tatra vaiyarthyād vyavahārāsiddher nābhidheyasyārthasya śraddhānaṃ tallakṣaṇaṃ yuktaṃ nāpi viśeṣasya sāmānyaśraddhānasya darśanatvābhāvaprasaṃgāt tathaivābhāvasyārthasya śraddhānaṃ na tallakṣaṇaṃ bhāvaśraddhānasyāsaṃgrahād avyāptiprasakteḥ nanv evam arthagrahaṇādivattattvavacanād api katham abhidheyaviśeṣābhāvānāṃ nivṛttis teṣāṃ kalpitatvābhāvād iti cet na abhidheyasya śabdanayopakalpitatvād viśeṣasya ṛjusūtropakalpitatvād abhāvasya ca dhanaprayojanavatkalpitatvasiddhes tāvanmātrasya sakalavastutvābhāvād vastvekadeśatayā sthitatvāt tattvaśraddhānam ity astu laghutvād ativyāptyavyāptyor asaṃbhavād ity aparaḥ so pi na parānugrahabuddhis tattvaśabdārthe saṃdehāt tattvam iti śraddhānaṃ tattvasya vā tattve vā tattvena vetyādipakṣaḥ saṃbhavet kvacin nirṇayānupapatteḥ na hi tattvam iti śraddhānaṃ tattvaśraddhānam ity ayaṃ pakṣaḥ śreyān puruṣa evedaṃ sarvaṃ neha nānāsti kiṃcana iti sarvaikatvasya tattvasya jñānādvaitāder vā śraddhānaprasaṃgāt nāpi tattvasya tattve tattvena vā śraddhānam iti pakṣāḥ saṃgacchaṃte kasya kasmin veti praśnāvinivṛtteḥ tattvaviśeṣaṇe tv arthe śraddhānasya na kiṃcid avadyaṃ darśanamoharahitasya puruṣasvarūpasya vā tattvārthaśraddhānaśabdenābhidhānāt sarāgavītarāgasamyagdarśanayos tasya sadbhāvād avyāpteḥ sphuṭaṃ vidhvaṃsanāt kathaṃ tarhi tattvenārtho viśeṣyate ity ucyate

tad iti sāmānyābhidhāyinī prakṛtiḥ sarvanāmatvāt tadapekṣatvāt pratyayārthasya bhāvasāmānyasaṃpratyayas tattvavacanāt tasya bhāvās tattvam iti na tu guṇādisaṃpratyayas tadanapekṣatvāt pratyayārthasya tatra tattvenāryamāṇas tattvārtha ity ukte sāmarthyād gamyate yattvenāvasthita iti yattador nityasaṃbaṃdhāt tenaitad uktaṃ bhavati yattvena jīvāditvenāvasthitaḥ pramāṇanayair bhāvas tattvenaivāryamāṇas tattvārthaḥ sakalo jīvādir na punas tadaṃśamātram upakalpitaṃ kutaścid iti tato nyas tu sarvathaikāṃtavādibhir abhimanyamāno mithyārthas tasya pramāṇanayais tathāryamāṇatvābhāvād iti svayaṃ prekṣāvadbhir gamyate kiṃ naściṃtayā

tatra tattvārthe kasyacid avyutpattir mohodhyavasāyāpāya iti yāvat calitā pratipattir ārekā kim ayaṃ jīvādiḥ kim ittham iti vā dharmiṇi dharme vā kvacid avasthānābhāvāt atasmiṃs tadadhyavasāyo viparyāsaḥ iti saṃkṣepatas trividhamithyādarśanavyavacchedād upajāyamānaṃ samyag iti vijñāpayate jñānam apy evam eva samyag iti niveditaṃ tasya mohādivyavacchedena tattvārthādhyavasāyasya vyavasthāpanāt tarhi sūtrakāreṇa samyagjñānasya lakṣaṇaṃ kasmād bhedena noktam

nanv evaṃ matyādīnāṃ pṛthaglakṣaṇasūtraṃ vaktavyaṃ śabdārthavyabhicārād iti na codyaṃ kāraṇādiviśeṣasūtrais tadarthavyabhicārasya parihṛtatvāt samyagdarśanasya lakṣaṇasūtram anarthakam evaṃ syāt kāraṇaviśeṣasūtrād eva tacchabdārthasya vyabhicārapariharaṇād iti cen na nisargādhigamakāraṇāviśeṣasya praśastālocane pi bhāvad vyabhicārasya tadavasthānāt na hi paropadeśanirapekṣaṃ nisargajaṃ praśastālocanaṃ na saṃbhavati paropadeśāpekṣaṃ vādhigamajaṃ praśastālocanavad iti yuktaṃ samyagdarśanasya pṛthaglakṣaṇavacanaṃ śabdārthavyabhicārāt tadavyabhicāre tadvan nānyasya matyāder jñānacāritravad eva

na hy amohānām icchāsti tasya mohakāryatvād anyathā muktātmanām api tadbhāvaprasaṃgāt heyopādeyayor jihāsopāditsā ca viśiṣṭā śraddhā vītamohasyāpi saṃbhavati tasyā manaḥkāryatvād iti cen na tasyā manaskāryatve sarvamanasvināṃ tadbhāvānuṣaṃgāt jñānāpekṣaṃ manaḥ kāraṇam icchāyā iti cen na keṣāṃcin mithyājñānabhāve 'py udāsīnadaśāyāṃ heyeṣūpāditsānavalokanāt upādeyeṣu ca jihāsānanubhāvāt pareṣāṃ samyagjñānasadbhāve pi heyopādeyajihāsopāditsāvirahāt viṣayaviśeṣāpekṣān manasas tadicchāprabhava ity api na yuktaṃ tadabhāve pi kasyacid icchotpattes tadbhāve pi cec chānudbhavāt kālādayo nenaivecchāhetavo vidhvastāḥ teṣāṃ sarvakāryasādhāraṇakāraṇatvāc ca necchāviśeṣakāraṇatvaniyamaḥ svotpattāvadṛṣṭaviśeṣād icchāviśeṣa iti cet bhāvādṛṣṭaviśeṣād dravyādṛṣṭaviśeṣād vā prathamakalpanāyāṃ na tāvat sākṣāt bhāvādṛṣṭasyātmapariṇāmasyecchāvyabhicāritvāt paraṃparayā cet tarhi dravyādṛṣṭād eva sākṣād icchotpattis tac ca dravyādṛṣṭaṃ mohanīyākhyaṃ karma paudgalikam ātmapārataṃtryahetutvād unmattakarasādivad iti mohakāryam icchā katham amohānām udbhavet yatas tallakṣaṇaṃ śraddhānaṃ samyagdarśanaṃ teṣāṃ syāt tadabhāve na samyagjñānaṃ tatpūrvakaṃ vā samyakcāritram iti kṣīṇamohānāṃ ratnatrayāpāyān muktyapāyaḥ prasajyeta tatas teṣāṃ tadvyavasthām icchatā necchā śraddhānaṃ vaktavyam

na hi nirdeśādayo darśanamoharahitajīvasvarūpe śraddhāne viruddhyaṃte tathaiva nirdeśādisūtre vivaraṇāt nāpy alpabahutvasaṃkhyābhedāṃtarabhāvāḥ puruṣapariṇāmasya nānātvasiddheḥ puruṣarūpasyaikatvāt tatra tadvirodha eveti cen na darśanamohopaśamādibhedāpekṣasya tasyaikatvāyogāt anyathā sarvasyaikatvāpattiḥ kāraṇādibhedasyābhedakatvāt kvacit tasya bhedakatve vā siddhaḥ puruṣasya svabhāvabhedaḥ iti jīvadravyād bhedena nirdeśādayas tatra sādhīyāṃso lpabahutvādivad iti vakṣyate karmarūpatve pi śraddhānasya tadavirodha iti cen na tasya mokṣakāraṇatvābhāvāt svapariṇāmasyaiva tatkāraṇatvopapatteḥ karmaṇo pi muktikāraṇatvam aviruddhaṃ svaparanimittatvān mokṣasyeti cen na karmaṇo nyasyaiva kālādeḥ paranimittasya sadbhāvāt nanu ca yathā mokṣo jīvakarmaṇoḥ pariṇāmas tasya dviṣṭhatvāt tathā mokṣakāraṇaśraddhānam api tadubhayavivartarūpaṃ bhavatv iti cen na mokṣāvasthāyāṃ tadabhāvaprasaṃgāt svapariṇāmino 'sattve pariṇāmasyāghaṭanāt puruṣapariṇāmād eva ca karmasāmarthyahananāt tasya karmarūpa tvāyogāt tato na karmarūpaṃ samyagdarśanaṃ niḥśreyapradhānakāraṇatvād aheyatvāt samyagjñānavat niḥśreyasasya pradhānaṃ kāraṇaṃ samyagdarśanam asādhāraṇasvadharmatvāt tadvat asādhāraṇaḥ svadharmaḥ saddarśanaṃ muktiyogyasya tato 'nyasyāsaṃbhavāt tadvat iti jīvarūpe śraddhāne saddarśanasya lakṣaṇe na kaścid doṣo saṃbhavo tivyāptir avyāptir vā samīkṣyate

yathaiva hi viśiṣṭātmasvarūpaṃ śraddhānaṃ sarāgeṣu saṃbhavati tathā vītarāgeṣv apīti tasyāvyāptir api doṣo na śaṃkanīyaḥ kutas tatra tasyābhivyaktir iti cet praśamasaṃvegānukaṃpāstikyebhyaḥ sarāgeṣu saddarśanasya vītarāgeṣv ātmaviśuddhimātrād ity ācakṣate tatrānaṃtānubaṃdhināṃ rāgādīnāṃ mithyātvasamyagmithyātvayoś cānudrekaḥ praśamaḥ dravyakṣetrakālabhavabhāvaparivartanarūpāt saṃsārād bhīrutā saṃvegaḥ trasasthāvareṣu prāṇiṣu dayānukaṃpā jīvāditattvārtheṣu yuktyāgamābhyām aviruddheṣu yāthāmtyopagamanam āstikyaṃ etāni pratyekaṃ samuditāni vā svasmin svasaṃviditāni paratra kāyavāgvyavahāraviśeṣaliṃgānumitāni sarāgasamyagdarśanaṃ jñāpayaṃti tadabhāve mithyādṛṣṭiṣv asaṃbhavitvāt saṃbhave vā mithyātvāyogāt mithyādṛśām api keṣāṃcit krodhādyanudrekadarśanāt praśamo 'naikāṃtika iti cen na teṣām api sarvathaikāṃte 'naṃtānubaṃdhino mānasyodayāt svātmani cānekāṃtātmani dveṣodayasyāvaśyaṃbhāvāt pṛthivīkāyikādiṣu prāṇiṣu hananadarśanāc ca etena saṃvegānukaṃpayor mithyādṛṣṭiṣv asaṃbhavakathanād anaikāṃtikatā hatā saṃvignasyānukaṃpāvato vā niḥśaṃkaprāṇighāte pravṛttyanupapatteḥ saddṛṣṭer apy ajñānāt tatra tathā pravṛttir iti cet vyāhatam idaṃ 'saddṛṣṭiś ca jīvatattvānabhijñaś ce' ti tadajñānasyaiva mithyātvaviśeṣarūpatvāt pareṣām api svābhimatatattveṣv āstikyasya bhāvād anaikāṃtikatvam iti cet na sarvathaikāṃtatattvānāṃ dṛṣṭeṣṭabādhitatvena vyavasthānāyogād ekāṃtavādināṃ bhagavadarhatsyādvādaśraddhānavidhurāṇāṃ nāstikatvanirṇayāt tad uktaṃ tvanmatāmṛtabāhyānāṃ sarvathaikāṃtavādinām ātmābhimānadagdhānāṃ sveṣṭaṃ dṛṣṭena bādhyate iti tad anena praśamādisamudāyasyānaikāṃtikatvodbhāvanaṃ pratikṣiptaṃ nanu praśamādayo yadi svasmin svasaṃvedyāḥ śraddhānam api tattvārthānāṃ kin na svasaṃvedyaṃ yatas tebhyo numīyate svasaṃvedyatvāviśeṣe pi tais tad anumīyate na punas te tasmād iti kaḥ śraddadhītānyatra parīkṣakād iti cet naitat sāraṃ darśanamohopaśamādiviśiṣṭātmasvarūpasya tattvārthaśraddhānasya svasaṃvedyatvāniścayāt svasaṃvedyaṃ punar āstikyaṃ tadabhivyaṃjakaṃ praśamasaṃvegānukaṃpāvat kathaṃcit tato bhinnaṃ tatphalatvāt tata eva phalatadvator abhedavivakṣāyām āstikyam eva tattvārthaśraddhānam iti tasya tadvatpratyakṣasiddhatvāt tadanumeyatvam api na virudhyate matāṃtarāpekṣayā ca svasaṃvidite pi tattvārthaśraddhāne vipratipattisadbhāvāt tannirākaraṇāya tatra praśamādiliṃgād anumāne doṣābhāvaḥ samyagjñānam eva hi samyagdarśanam iti hi kecid vipravadaṃte tān prati jñānāt bhedena darśanaṃ praśamādibhiḥ kāryaviśeṣaiḥ prakāśyate jñānakāryatvāt teṣāṃ na tatprakāśakatvam iti cen na ajñānanivṛttiphalatvāt jñānasya sākṣādajñānanivṛttir jñānasya phalaṃ paraṃparayā praśamādayo hānādibuddhivad iti cet tarhi hānādibuddhivad eva jñānād uttarakālaṃ praśamādayo 'nubhūyeran na caivaṃ jñānasamakālaṃ praśamādyanubhavanāt pūrvajñānaphalatvāt praśamādeḥ sāṃpratikajñānasamakālatayānubhavanam iti cet tarhi pūrvajñānasamakālavartino pi praśamādes tatpūrvajñānaphalatvena bhavitavyam ity anāditvaprasaktir avitathā jñānasya samyagdarśanasamasamayam anubhūyamānatvāt praśamādes tatphalatvam api mā bhūt iti cen na tasya tadabhinnaphalatvopagamāt tatsamasamayavṛttitvāvirodhāt tato darśanakāryatvād darśanasya jñāpakāḥ praśamādayaḥ sahacarakāryatvāt tu jñānasyety anavadyaṃ paratra praśamādayaḥ saṃdigdhasiddhatvān na saddarśanasya gamakā iti cen na kāyavāgvyavahāraviśeṣebhyas teṣāṃ tatra sadbhāvanirṇayasyoktatvāt teṣāṃ tadvyabhicārān na tatsadbhāvanirṇayahetutvam iti cen na suparīkṣitānām avyabhicārāt suparīkṣitaṃ hi kāryaṃ kāraṇaṃ gamayati nānyathā yadi punar atīṃdriyatvāt parapraśamādīnāṃ tadbhāve kāyādivyavahāraviśeṣasadbhāvo 'śakyo niścetum iti matiḥ tadā tadabhāva tadbhāva iti kathaṃ niścīyate tata eva saṃśayo stv iti cen na tasya kvacit kadācin nirṇayam aṃtareṇānupapatteḥ sthāṇupuruṣasaṃśayavat svasaṃtāne nirṇayo stīti cet tarhi yādṛśāḥ praśamādiṣu satsu kāyādivyavahāraviśeṣāḥ svasmin nirṇītās tādṛśāḥ paratrāpi teṣu satsv eveti nirṇīyatāṃ yādṛśās tu teṣv asatsu pratītās tādṛśāḥ tadabhāvasya gamakāḥ kathaṃ na syuḥ saṃśayitasvabhāvās tu tatsaṃśayahetava iti yuktaṃ vaktuṃ nanv evaṃ yathā sarāgeṣu tattvārthaśraddhānaṃ praśamādibhir anumīyate tathā vītarāgeṣv api tat taiḥ kiṃ nānumīyate iti cen na tasya svasminn ātmaviśuddhimātratvāt sakalamohābhāve samāropānavatārāt svasaṃvedanād eva niścayopapatter anumeyatvābhāvaḥ paratra tu praśamādīnāṃ talliṅagānāṃ satām api niścayopāyānāṃ kāyādivyavahāraviśeṣāṇām api tadupāyānām abhāvāt katham idānīm apramattādiṣu sūkṣmasāṃparāyāṃ teṣu saddarśanaṃ praśamāder anumātuṃ śakyaṃ tannirṇayopāyānāṃ kāyādivyavahāraviśeṣāṇām abhāvād eva na hi teṣāṃ kaścid vyāpāro sti vītarāgavat vyāpāre vā teṣām apramattatvādivirodhād iti kaścit so py abhihitānabhijñaḥ sarveṣu sarāgeṣu saddarśanaṃ praśamādibhir anumīyata ity anabhidhānāt yathāsaṃbhavaṃ sarāgeṣu vītarāgeṣu ca saddarśanasya tadanumeyatvam ātmaviśuddhimātratvaṃ cety abhihitatvāt tata eva sayogakevalino vāgvyavahāraviśeṣadarśanāt sūkṣmādyarthavijñānānumānaṃ na virudhyate

na hi pradhānasya pariṇāmaḥ śraddhānaṃ tato 'parasmin puruṣe samyaktvam iti yuktaṃ lakṣyalakṣaṇayor bhinnāśrayatvavirodhād agnyuṣṇatvavat

evaṃ pradhānasamyaktvāc caitanyasamyaktve 'bhyupagamyamāne 'tiprasaṃjanam uktaṃ tattvatas tu

cidātmakatvam asiddhaṃ śraddhānasyeti cen na tasya svasaṃvedanataḥ prasiddher jñānavat sādhitaṃ jñānādīnāṃ cetanātmakatvaṃ purastāt

na hi śraddhātāham iti pratītir acetanasya pradhānasya jātucitsaṃbhāvyate kalaśādivat yato 'yam ātmaiva śraddhātā nirākulaṃ na syāt bhrāṃteyam ātmani pratītir iti cen na bādhakābhāvāt nātmadharmaḥ śraddhānaṃ bhaṃguratvād ghaṭavad ity api na tadbādhakaṃ jñānena vyabhicāritvāt na ca jñānasyānātmadharmatvaṃ yuktam ātmadharmatvena prasādhitatvāt tataḥ sūktam ātmasvarūpaṃ darśanamoharahitaṃ tattvārthaśraddhānaṃ samyāgdarśanasya lakṣaṇam iti

utpadyata iti kriyādhyāhān na nityaṃ samyagdarśanaṃ jñāyata iti notpadyata iti kriyādhyāhārān nityaṃ tad iti cet dravyataḥ paryāyato vā dravyataś cet siddhasādhyatā paryāyatas tu tasya nityatve satatasaṃvedanaprasaṃgaḥ nityaṃ tadanaṃtatvāj jīvadravyavad iti cet na kevalajñānādibhir vyabhicārāt teṣām api pakṣīkaraṇe mokṣasya nityatvaprasakteḥ kva saṃsārānubhavaḥ na ca mokṣakāraṇasya samyagdarśanāditrayātmakasyānityatve pi mokṣasyānityatvam upapadyate mokṣasyānaṃtatve pi na sāditve samyaktvādīnām anaṃtatve pi sāditvaṃ kathaṃ na bhavet tato notpadyata iti kriyādhyāhāravirodhaḥ etenāhetukaṃ saddarśanam iti nirastaṃ nityahetukaṃ tad ity apy ayuktaṃ mithyādarśanasyāsvasadbhāvaprasaṃgāt tatkāraṇasya saddarśanakāraṇe virodhini sarvadā sati saṃbhavād anupapatteḥ yena ca tannityaṃ nāpi nityahetukaṃ nāhetukaṃ

nanu ca mithyādarśanasya nityatvābhāve pi nānāditvavyavacchedo dṛṣṭa iti cen na tasyānādikāraṇatvāt na ca tatkāraṇasyānāditvān nityatvaprasaktiḥ saṃtānāpekṣayānāditvavacanāt paryāyāpekṣayā tasyāpi sāditvāt tasyānādyanaṃtatve vā sarvadā mokṣasyābhāvāpatteḥ nityahetvahetukatvābhāve sarvadotpattivyavacchedo nupapannaḥ keṣāṃcit saṃsārasya tādṛśatve pi sarvadotpattidarśanād iti cen na tasya nityahetusaṃtānatvāt prāgabhāvasyāhetukatve pi nityatvasattvayor adarśanān nāhetukasya samyagdarśanasya tatprasaṃgo yena tannivṛttaye tasya sahetukatvam ucyate iti cen na prāgabhāvasyāhetukatvāsiddheḥ sa hi ghaṭotpatteḥ prāk tadviviktaparyāyaparaṃparārūpo vā dravyamātrarūpo vā prathamapakṣe pūrvapūrvaparyāyād utpatteḥ katham asau kāryotpattipūrvakālabhāvī paryāyakalāpo 'hetuko nāma yataḥ kāryajanmani tasyāsattvaṃ pūrvaṃ sato pi virudhyate tadā vā'sattve pi pūrvaṃ sattvaṃ na ghaṭate dvitīyapakṣe tu yathā prāgabhāvasyāhetukatvaṃ tathā nityaṃ sattvam api dravyamātrasya kadācid asattvāyogāt kāryotpattau kāryarahitatvena prācyena rūpeṇa dravyam asad eveti cet nanv evaṃ kāryarahitatvam eva viśeṣaṇam asanna punar dravyaṃ tasya tanmātrasvarūpatvābhāvāt tucchaḥ prāgabhāvo na bhāvasvabhāva iti cāyuktaṃ tasya kāryotpatteḥ pūrvam eva sattvavirodhāt kāryakāle vā sattvāyogāt sattvāsattvaviśeṣaṇayor bhāvāśrayatvadarśanāt tathā ca na prāgabhāvas tucchaḥ sattvāsattvaviśeṣaṇāśrayatvād dravyādivat viparyayaprasaṃgo vā viśeṣābhāvāt kadācit sattvam asattvaṃ ca viśeṣaṇam upacārāt prāgabhāvasyeti cet tarhi na tattvataḥ kadācit sattvaṃ punar asattvam ahetukasyāpi bhavatīti sarvadā sattvasyāsattvasya vā nivṛttaye saddarśanasyāhetukatvaṃ vyavacchettavyam eva nityatvanityahetukatvavat

sūtre smin nisargād iti nirdeśo dhigamād iti ca hetau bhavan samyagdarśanamātraparāmarśitvaṃ tacchabdasya jñāpayati tadutpattāv eva tayor hetutvaghaṭanāt jñānacāritrotpattau tayor hetutve siddhāṃtavirodhān na mārgaparāmarśitvam upapannaṃ samyagjñānaṃ hi nisargāder utpadyamānaṃ niḥśeṣaviṣayaṃ niyataviṣayaṃ vā na tāvad ādivikalpaḥ kevalasya sakalaśrutapūrvakatvopadeśān nisargajatvavirodhāt sakalaśrutajñānaṃ nisargād utpadyata ity apy asiddhaṃ paropadeśābhāve tasyānupapatteḥ svayaṃbuddhaśrutajñānam aparopadeśam iti cen na tasya janmāntaropadeśapūrvakatvāt tajjanmāpeśayā svayaṃbuddhatvasyāvirodhāt deśaviṣayaṃ matyavadhimanaḥparyayajñānaṃ nisargāder utpadyata iti dvitīyavikalpo pi na śreyān tasyādhigamajatvāsaṃbhavāt dvividhahetukatvāghaṭanāt kiṃcin nisargād aparam adhigamād utpadyata iti jñānasāmānyaṃ dvividhahetukaṃ ghaṭata eveti cet na darśane pi tathā prasaṃgāt na caitad yuktaṃ prativyakti tasya dvividhahetukatvaprasiddheḥ yathā hy aupaśamikaṃ darśanaṃ nisargād adhigamāc cotpadyate tathā kṣāyopaśamikaṃ kṣāyikaṃ ceti supratītaṃ cāritraṃ punaradhigam ajam eva tasya śrutapūrvakatvāt tadviśeṣasyāpi nisargajatvābhāvān na dvividhahetukatvaṃ saṃbhavatīti na trayātmako mārgaḥ saṃbadhyate atra darśanamātrasyaiva nisargād adhigamād votpattyabhisaṃbaṃdhaghaṭanāt nanv evaṃ tacchabdo narthakaḥ sāmarthyād darśanenātrābhisaṃbaṃdhasiddher iti cet na śābdanyāyān mārgeṇābhisaṃbaṃdhaprasakteḥ pratyāsattes tato pi darśanasyaivābhisaṃbaṃdha iti cen na mārgasya pradhānatvād darśanasyāsya tadavayavatvena guṇabhūtatvāt pratyāsatteḥ pradhānasya balīyastvāt sannikṛṣṭaviprakṛṣṭayoḥ sannikṛṣṭe saṃpratyaya ity etasya gauṇamukhyayor mukhye saṃpratyaya ity anenāpohitatvāt sārthaka eva tacchabdo mārgābhisaṃbaṃdhaparihārārthatvāt nanu ca darśanavanmārgasyāpi pūrvaprakrāṃtatvapratīteḥ tacchabdasya ca pūrvaprakrāṃtaparāmarśitvāt kathaṃ śābdanyāyād darśanasyaivābhisaṃbaṃdho na tu mārgasyeti cet na asmāt sūtrād darśanasya mukhyataḥ pūrvaprakrāṃtatvāt parāmarśopapatteḥ mārgasya pūrvaprakrāṃtatvād upacāreṇa tathā bhāvāt parāmarśāghaṭanāt tad iti na puṃsakaliṃgasyaikasya nirdeśāc ca na mārgasya pulliṃgasya parāmarśo nāpi bahūnāṃ samyagdarśanajñānacāritrāṇām iti śābdān nyāyād ārthād iva saddarśanaṃ tacchabdena parāmṛṣṭam unnīyate kaḥ punar ayaṃ nisargo dhigamo vā yasmāt tadut padyata ity āha

na hi nisargaḥ svabhāvo yena tataḥ samyagdarśanam utpadyamānam anupalabdhatattvārthagocaratayā rasāyanavan nopapadyeta na paropadeśanirapekṣe jñāne nisargaśabdasya pravartanān nisargataḥ śūraḥ siṃha iti yathā svakāraṇaviśeṣād abhavad api hi tasya śaurya paropadeśānapekṣaṃ loke naisargikaṃ prasiddhaṃ tadvattattvārthaśraddhānam aparopadeśamatyādijñānādhigate tattvārthe bhavannisargān na virudhyate nanv evaṃ matyādijñānasya darśanena sahotpattir vihanyate tasya tataḥ prāg api bhāvād iti cen na samyagdarśanotpādanayogyasya matyajñānāder matijñānādivyapadeśād darśanasamakālaṃ matyādijñānotpatteḥ tarhi mithyājñānādhigate rthe darśanaṃ mithyā prasaktam iti cen na jñānasyāpi mithyātvaprasaṃgāt satyajñānasyāpūrvārthatvān na mithyājñānādhigate rthe pravṛtir ita cen na sarveṣāṃ satyajñānasaṃtānasyānāditvaprasaṃgāt satyajñānāt prāk tadarthe mithyājñānavatsatyajñānasyāpy abhāvān na tasyānāditvaprasaktir iti cen na sarvajñānaśūnyasya pramātur anātmatvaprasaṃgāt na cānātmā pramātā yukto tiprasaṃgāt satyajñānāt pūrvaṃ tadviṣaye jñānaṃ na mithyā satyajñānajananayogyatvāt nāpi satyaṃ padārthayāthātmyaparicchedakatvābhāvāt kiṃ tarhi satyetarajñānaviviktaṃ jñānasāmānyaṃ tato na tenādhigate rthe pravartamānaṃ satyajñānaṃ mithyājñānaṃ mithyājñānādhigataviṣayasya grāhakaṃ nāpi gṛhītagrāhīti cet tarhi kathaṃcid apūrvārthaṃ satyajñānaṃ na sarvathety āyātaṃ tathopagame samyagdarśanaṃ tathaivopagamyamānaṃ kathaṃ mithyājñānādhigatārthe syāt satyajñānapūrvakaṃ vā yatas tatsamakālaṃ matijñānādyupagamavirodhaḥ sarvaṃ saddarśanam adhigamajam eva jñānamātrādhigate pravartamānatvād iti cen na paropadeśāpekṣasya tattvārthajñānasyādhigamaśabdenābhidhānāt nanv evam itaretarāśrayaḥ sati samyagdarśane paropadeśapūrvakaṃ tattvārthajñānaṃ tasmin sati samyagdarśanam iti cen na upadeṣṭṛjñānāpekṣayā tathābhidhānād ity eke samādadhate te pi na yuktavādinaḥ paropadeśāpekṣatvābhāvād upadeṣṭṛjñānasya svayaṃbuddhasyopadeṣṭṛtvāt pratipādyasyaiva paropadeśāpekṣatattvārthajñānasya saṃbhavāt yadaiva pratipādyasya paropadeśātattvārthajñānaṃ tadaiva samyagdarśanaṃ tayoḥ sahacāritvāt tato netaretarāśraya ity anye te pi na prakṛtajñāḥ saddarśanajanakasya paropadeśāpekṣatvāt tattvārthajñānasya prakṛtatvāt tasya tatsahacāritvābhāvāt sahacāriṇas tadajanakatvāt paropadeśāpekṣasya tattvārthajñānasya samyagdarśanajananayogyasya paropadeśānapekṣatattvārthajñānavatsamyagdarśanāt pūrvaṃ svakāraṇād utpatter netaretarāśrayaṇam ity apare sakalacodyānām asaṃbhavād āgamāvirodhāt sarvaṃ samyagdarśanaṃ svābhāvikam eva svakāle svayam utpatter niḥśreyasavad iti cen na hetor asiddhatvāt sarvathā jñānamātreṇāpy anadhigate rthe śraddhānasyāprasiddheḥ vedārthe śūdravat tat syād iti cen na bhāratādiśravaṇādhigate śūdrasya tasminn eva śraddhānadarśanāt na pratyakṣataḥ svayam adhigate maṇau prabhāvādinā saṃbhavānumānān nirṇīte kasyacid bhaktisaṃbhavād anyathā tadayogāt sādhyasādhanavikalatvāc ca dṛṣṭāṃtasya na svābhāvikatvasādhanaṃ darśanasya sādhīyaḥ na hi svābhāvikaṃ niḥśreyasaṃ tattvajñānādikatadupāyānarthakatvāpatteḥ nāpi svakāle svayam utpattis tasya yuktā tata eva kecit saṃkhyātena kālena setsyaṃti bhavyāḥ kecid asaṃkhyātena kecid anaṃtena kecid anaṃtānaṃtenāpi kālena na setsyaṃtīty āgamān niḥśreyasasya svakāle svayam utpattir iti cet na āgamasyaivaṃparatvābhāvāt samyagdarśanajñānacāritram ātmībhāve sati saṃkhyātādinā kālena setsyaṃtīty evam arthatayā tasya niścitattvāt darśanamohopaśamādijanyatvāc ca na darśanaṃ svakālenaiva janyate yataḥ svābhāvikaṃ syāt

tato na svābhāviko sti viparītagrahakṣayaḥ syādvādinām ivānyeṣām api tathānabhyupagamāt

nanu ca yadi darśanamohasyopaśamādis tattvaśraddhānasya kāraṇaṃ tadā sa sarvasya sarvadā tajjanayet ātmani tasyāhetukatvena sarvadā sadbhāvāt anyathā kadācit kasyacin na janayet sarvadāpy asattvāt viśeṣābhāvād iti cen na tasya sahetukatvāt pratipakṣaviśeṣam aṃtareṇābhāvāt kathaṃ pratipakṣaviśeṣād darśanamohasyopaśamādir ity ucyate

yaḥ kvacit kadācit kasyacid upaśāmyati kṣayopaśamameti kṣīyate vā sa svapratipakṣaprakarṣam apekṣate yathā cakṣuṣi timirādiḥ tathā ca darśanamoha iti nāhetukas tadupaśamādiḥ

yo jīvavyāmohahetus tasya pratipakṣaviśeṣo sti yathonmattakarasādeḥ tathā ca darśanamoha iti na tasya pratipakṣaviśeṣasya saṃpattirasiddhā

mohahetor hi dehināṃ viṣādeḥ pratipakṣo baṃdhyakarkoṭyādi dravyaṃ pratīyate tathā devatāyatanādi kṣetraṃ kālaś ca mūhūrtādiḥ bhāvaś ca dhyānaviśeṣādis tadvaddarśanamohasyāpi sapatno jineṃdrabiṃbādi dravyaṃ samavaśaraṇādi kṣetraṃ kālaś cārdhapudgalaparivartanaviśeṣādir bhāvaś cādhāpravṛttikaraṇādir iti niścīyate tadabhāve tadupaśamādipratipatteḥ anyathā tadabhāvāt

pratyāsannamuktīnām eva bhavyānāṃ darśanamohapratipakṣaḥ saṃpadyate nānyeṣāṃ kadācit kāraṇāsannidhānāt iti yuktimānāsannabhavyādivibhāgaḥ saddarśanādiśaktyātmakatve pi sarvasaṃsāriṇām

yathā kiṃcit kanakāśmādi saṃbhavatkanakabhāvābhivyaktikam acirād eva pratīyate aparaṃ ciratareṇāpi kālena saṃbhavatkanakabhāvābhivyaktikam anyadasaṃbhavatkanakabhāvābhivyaktikaṃ śaśvatkanakaśaktyātmakatvāviśeṣe pi saṃbhāvyate tathā kaścit saṃsārī saṃbhavad āsannamuktir abhivyaktasamyagdarśanādipariṇāmaḥ paro naṃtenāpi kālena saṃbhavadabhivyaktasaddarśanādir anyaḥ śaśvadasaṃbhavadabhivyaktasaddarśanādis tacchaktyātmakatvāviśeṣe pi saṃbhāvyate iti nāsann abhavyadūrabhavyābhavyavibhāgo virudhyate bādhakābhāvāt sukhādivat tatra pratyāsannaniṣṭhasya bhavyasya darśanamohopaśamādau satyaṃtaraṃge hetau bahiraṃgād aparopadeśāt tattvārthajñānāt paropadeśāpekṣāc ca prajāyamānaṃ tattvārthaśraddhānaṃ nisargajamadhigamajaṃ ca pratyetavyam

tattvasya hi saṃkhyāyāṃ svarūpe ca pravādīno vipravadaṃte tadvipratipattipratiṣedhāya sūtram idam ucyate tatra jīvādivacanāt

prakṛtyādayaḥ paṃcaviṃśatis tattvam ityādisaṃkhyāṃtaranirācikīrṣayāpi saṃkṣepatas tāvad ekaṃ dravyam anaṃtaparyāyaṃ tattvam ity ekādyanaṃtavikalpopāyādau tattvasya madhyamasthānāśrayam apekṣya vineyasya madhyamābhidhānaṃ sūreḥ saṃkṣepābhidhānaṃ sumedhasām evānugrahād vistarābhidhāne cireṇāpi pratipatter ayogāt sarvānugrahānupapattir ity eke te na sūtrakārābhiprāyavidaḥ saptānām eva jīvādīnāṃ padārthānāṃ niyamena mumukṣoḥ śraddheyatvajñāpanārthatvād upadeśasya madhyamarucivineyānurodhena tu saṃkṣepeṇaikaṃ tattvaṃ prapaṃcataś cānaṃtaṃ mā bhūt sūtrayitavyaṃ madhyamoktyā tu dvyādibhedena bahuprakāraṃ kathanaṃ sūtrayitavyaṃ viśeṣahetvabhāvāt saptavidhatattvopadeśe tu viśeṣahetur avaśyaṃ mumukṣoḥ śraddhātavyatvam abhyavāpyeta paraiḥ katham

nanu ca puṇyapāpapadārthāv api vaktavyau tayor baṃdhavyatvād baṃdhaphalatvād vā tadaśraddhāne baṃdhasya śraddhānānupapatter asaṃbhavād aphalatvāc ceti kaścit tad asad ity āha

na hi puṇyapāpapadārthau baṃdhavyau jīvājīvabaṃdhavyavat nāpi baṃdhaphalaṃ sukhaduḥkhādyanubhavanātmakanirjarāvat kiṃ tarhi baṃdhavikalpau puṇyapāpabaṃdhabhedena baṃdhasya dvividhopadeśāt taddhetutvāsravavikalpau vā sūtritau tato na saptabhyo jīvādibhyo bhedena śraddhātavyau tathā tayoḥ śraddhāne tiprasaṃgāt saṃvaravikalpānāṃ guptyādīnāṃ nirjarāvikalpayoś ca yathākālaupakramikānubhavanayoḥ saṃvaranirjarābhyāṃ bhedena śraddhātavyatānuṣaṃgāt nanv evaṃ jīvājīvābhyāṃ bhedena nāsravādayaḥ śraddheyās tadvikalpatvāt anyathātiprasaṃgād iti na codyaṃ teṣāṃ tadvikalpatve pi sārvakatvena bhidā śraddheyatvopapatteḥ

jīvājīvau baṃdhamokṣau taddhetu ca tattvam iti sūtraṃ vaktavyaṃ sakalaprayojanārthasaṃgrahāt baṃdhasya hi hetur āsravo mokṣasya hetur dvivikalpaḥ saṃvaranirjarābhedād iti na kasyacid asaṃgrahas tattvasya mokṣahetuvikalpayoḥ pṛthagabhidhāne baṃdhāsravavikalpayor api puṇyapāpayoḥ pṛthagabhidhānaprasaṃgād iti cet

baṃdhamokṣau taddhetū ca tattvam iti sūtraṃ vācyaṃ jīvājīvayor baṃdhamokṣopādānahetutvād āsravasya baṃdhasahakārihetutvāt saṃvaranirjarayor mokṣasahakārihetutvāt tāvatā sarvatattvasaṃgrahād iti ye py āhus te py anenaiva nirākṛtāḥ āsravādīnāṃ pṛthagabhidhāne prayojanābhidhānāt jīvājīvayoś cānabhidhāne saugatādimatavyavacchedānupapatteḥ

jīvasya upayogalakṣaṇaḥ sāmarthyād ajīvasyānupayogaḥ āsravasya kāyavāṅmanaḥkarmātmako yogaḥ baṃdhasya karmayogyapudgalādānaṃ saṃvarasyāsravanirodhaḥ nirjarāyāḥ karmaikadeśavipramokṣaḥ mokṣasya kṛtsnakarmavipramokṣa iti vakṣyamāṇaṃ lakṣaṇaṃ jīvādīnām iha yuktyāgamāviruddham avaboddhavyaṃ nirvacanaṃ ca jīvādipadānāṃ yathārthānatikramāt tatra bhāvaprāṇadhāraṇāpekṣāyāṃ jīvaty ajīvīj jīviṣyatīti vā jīvaḥ na jīvati nājīvīt na jīviṣyatīty ajīvaḥ āsravaty anenāsravaṇamātraṃ vāsravaḥ badhyatenena baṃdhamātraṃ vā baṃdhaḥ saṃvriyate nena saṃvaraṇamātraṃ vā saṃvaraḥ nirjīryate nayā nirjaraṇamātraṃ vā nirjarā mokṣyate nena mokṣaṇamātraṃ vā mokṣa iti karaṇabhāvāpekṣayā

jīvādipadānāṃ dvaṃdvavṛttau yathoktaḥ kramo hetuviśeṣam apekṣate 'nyathā tanniyamāyogāt tatra jīvasyādau vacanaṃ tattvopadeśasya jīvārthatvāt pradhānārthas tattvopadeśa ity ayuktaṃ tasyācetanatvāt tattvopadeśenānugrahāsaṃbhavāt ghaṭādivat saṃtānārthaḥ sa ity apy asāraṃ tasyāvastutvena tadanugrāhyatvāyogāt niranvayakṣaṇikacittārthas tattvopadeśa ity apy asaṃbhāvyaṃ tasya sarvathā pratipādyatvānupapatteḥ saṃketagrahaṇavyavahārakālānvayinaḥ pratipādyatvapratīteḥ caitanyaviśiṣṭakāryārthas tattvopadeśa iti cet taccaitanyaṃ kāyāt tattvāṃtaram atattvāṃtaraṃ vā prathamapakṣe siddhasādhyatā baṃdhaṃ pratyekatām āpannayoḥ kāyacaitanyayor vyavahāranayāj jīvavyapadeśasiddheḥ niścayanayāt tu caitanyārtha eva tattvopadeśaḥ caitanyaśūnyasya kāyasya tadarthatvāghaṭanāt dvitīyapakṣe tu kāyānarthāṃtarabhūtasya caitanyasya kāyatvāt kāya eva tattvopadeśenāgugṛhyata ity āpannaṃ tac cāyuktam atiprasaṃgāt tato jīvārtha eva tattvopadeśa iti nāsiddho hetuḥ jīvād anaṃtaram ajīvasyābhidhānaṃ tadupagrahahetutvāt dharmādharmākāśapudgalādyajīvaviśeṣā asādhāraṇagatisthityavagāhavartanādiśarīrādyupagrahahetavo vakṣyaṃte dravyāsravasyājīvaviśeṣapudgalātmakakarmāsravatvād ajīvānaṃtaram abhidhānaṃ bhāvāsravasya jīvājīvāśrayatvād vā tadubhayānaṃtaraṃ satyāsrave baṃdhasyotpattes tadanaṃtaraṃ tadvacanaṃ āsravabaṃdhapratidhvaṃsahetutvāt saṃvarasya tatsamīpe grahaṇaṃ sati saṃvare paramanirjaropapattes tadaṃtike nirjarāvacanaṃ satyāṃ nirjarāyāṃ mokṣasya ghaṭanāt tadanaṃtaram upādānaṃ mokṣaparam anirjarayoraviśeṣa iti cetasi mā kṛthāḥ paramanirjaraṇasyāyogakevalicaram asamayavartitvāt tadanaṃtarasamayavartitvāc ca mokṣasya ya evātmanaḥ karmabaṃdhavināśasya kālaḥ sa eva kevalatvākhyamokṣotpādasyeti cet na tasyāyogakevalicaram asamayatvavirodhāt pūrvasya samayasyaiva tathātvāpatteḥ tasyāpi mokṣatve tatpūrvasamayasyeti satyayogakevalicaram asamayo vyavatiṣṭheta na ca tasyaiva mokṣatve atītaguṇasthānatvaṃ mokṣasya yujyate caturdaśaguṇasthānāṃtaḥpātitvānuṣaṃgāt lokāgrasthānasamayavartino mokṣasyātītaguṇasthānatvaṃ yuktam eveti cet paramanirjarāto nyatvam api tasyās tu niścayanayādasyaiva mokṣatvavyavasthānāt tataḥ sūkto jīvādīnāṃ kramo hetuviśeṣaḥ kiṃ punas tattvam ity āha

tasya bhāvas tattvam iti bhāvasāmānyasyaikatvāt samānādhikaraṇatayā nirdiśyamānānāṃ jīvādīnāṃ bahutvavacanaṃ virudhyata iti cet na bhāvatadvatoḥ kathaṃcid abhedādekānekayor api sāmānādhikaraṇyadarśanāt sadasatī tattvam iti jāter ekatvavat sarvadā vyaktīnāṃ bahutvakhyāpanārthatvāc ca tayor ekavacanabahuvacanāvirodhaḥ pratyetavyaḥ

tasya jīvasya bhāvo jīvatvaṃ ajīvasya bhāvo ajīvatvaṃ āsravasya bhāva āsravatvaṃ baṃdhasya bhāvo baṃdhatvaṃ saṃvarasya bhāvaḥ saṃvaratvaṃ nirjarāyā bhāvo nirjarātvaṃ mokṣasya bhāvo mokṣatvaṃ tattvam iti pratyekam upavarṇyate sāmānyacodanānāṃ viśeṣeṣv avasthānaprasiddheḥ tathā ca jīvātvādinā tattvenāryata iti tattvārtho jīvādiḥ sakalo mataḥ śraddhānaviṣayaḥ

asty ajīvaḥ parārthajīvasādhanāny athānupapatteḥ parārthajīvasādhanaṃ ca syād ajīvaś ca na syād iti na śaṃkanīyaṃ tasya vacanātmakatvād vacanasyājīvatvāt jīvatve pareṇa saṃvedanānupapatteḥ svārthasyaiva jīvasādhanasya bhāvāt parārthaṃ jīvasādhanam asiddham iti cet kathaṃ pareṣāṃ tattvapratyāyanaṃ tadabhāve kathaṃ kecit pratipādakās tattvasya pare pratipādyās teṣām iti pratītiḥ syāt

eka eva hi paramātmā pratipādyapratipādakarūpatayāneko vā pratibhāsate anādyavidyāprabhāvāt na punar bahavo jīvāḥ saṃti bhrāṃter anyatra māyāsvapnādijīvavat teṣāṃ pāramārthikatānupapatteḥ tathā hi jīvabahutvapratyayo mithyā bahutvapratyayatvāt svapnādidṛṣṭajīvabahutvapratyayavad iti kaścit tadanālocitavacanam

śakyaṃ hi vaktuṃ jīvaikatvapratyayo mithyā ekatvapratyayatvāt svapnaikatvapratyayavad iti ekatvapratyayaś ca syān mithyā ca na syād virodhābhāvāt kasyacid ekatvapratyayasya mithyātvadarśanāt sarvasya mithyātvasādhane tiprasaṃgād iti cet samānam anyatra

bahutvapratyayavadekatvapratyayo pi mithyās tu tasya vyabhicāritvāt svapnādivat svasaṃvinmātrasya tu paramātmano nirupādher vyabhicāravinirmuktatvāt sarvadā saṃvādān na mithyātvam iti vadatāṃ siddhāḥ svasaṃvidātmano nānāsaṃtānāḥ svasyeva pareṣām api saṃvinmātrasyāvyabhicāritvāt tathā hi nānāsaṃtānasaṃvidaḥ satyāḥ sarvadā vyabhicāravinirmuktatvāt svasaṃvidātmavad iti na mithyā pratipādyapratipādakā yataḥ parārthaṃ jīvasādhanam abhrāṃtaṃ na siddhyet

matto nye pi nirupādhikaṃ svarūpamātram avyabhicāri saṃvidaṃtīti nirṇīter asaṃbhavāt tatra pratyakṣasyāpravṛtter avyabhicāriṇo liṃgasyābhāvād anumānānutthānād iti vacane sarvaśūnyatāpattiḥ tvatsaṃvido pi tathānyair niścetum aśakteḥ sarvathā viśeṣābhāvāt yadi punar aparair aniścaye pi tathā svasaṃvidaḥ svayaṃ niścayāt satyatvasiddhis tadā tvayā niścetum aśakyānām api tathā parasaṃvidāṃ satyatvasiddheḥ siddhaṃ puṃsāṃ nānātvaṃ pāramārthikam

mattaḥ pare py ātmānaḥ svasaṃvidaṃto na saṃty eveti nirṇaye hi kasyacit puruṣādvaite nirṇayo yukto na punaḥ saṃśaye tatrāpi saṃśayaprasaṃgāt puruṣa evedaṃ sarvaṃ ity āgamāt puruṣādvaitasiddhir iti cet saṃty anaṃtājīvā ity āgamān nānājīvasiddhir astu puruṣādvaitavidhisragāgamena prakāśanāt pratyakṣasyāpi vidhātṛtayā sthitasya tatraiva pravṛttes tena tasyāvirodhāt tataḥ puruṣādvaitanirṇaya iti cet nānātvāgamasyāpi tenāvirodhān nānājīvanirṇayo 'stu tathā hi

bhavatu nāma vidhātṛpratyakṣam aniṣeddhṛ ca tathāpi tena nānātvavidhāyino nāgamasya virodhaḥ saṃbhavaty ekatvavidhāyina iva vidhāyakatvāviśeṣāt katham ekatvam aniṣedhatpratyakṣaṃ nānātvam ātmano vidadhātīti cet nānātvam aniṣedhadekatvaṃ kathaṃ vidadhīta tasyaikatvavidhānam eva nānātvapratiṣedhakatvam iti cet nānātvavidhānam evaikatvaniṣedhanam astu kiṃ punaḥ pratyakṣam ātmano nānātvasya vidhāyakam iti cet tadekatvasya kiṃ na hy asmadādipratyakṣam iṃdriyajaṃ mānasaṃ vā svasaṃvedanam eka evātmā sarva iti vidhātuṃ samarthaṃ nānātmabhedeṣu tasya pravṛtteḥ yogipratyakṣaṃ samartham iti cet puruṣanānātvam api vidhātuṃ tad eva samartham astu tatpūrvakāgamaś cety avirodhaḥ svasaṃvedanam evāsmadādeḥ svaikatvasya vidhāyakam iti cet tathānyeṣāṃ svaikatvasya tad eva vidhāyakam anumanyatāṃ kathaṃ

pareṣāṃ pratyakṣaṃ svasya vidhāyakaṃ parasya na niṣedhakaṃ vā pratyakṣatvān mama pratyakṣavat viparyayo vā atiprasaṃgaviparyayābhyāṃ pratyātmasvasaṃvedanasyaikatvavidhāyitvāsiddher ātmabahutvasiddhir ātmaikatvāsiddhir vā na ca vidhāyakam eva pratyakṣam iti niyamo sti niṣedhakatvenāpi tasya pratīyamānatvāt tathā hi

vidhātṛ ca nānyaniṣeddhṛpratyakṣam iti na pramāṇāṃtarān niścayo dvaitaprasaṃgāt svata eva yathā niścaye siddhaṃ tasya niṣedhakatvaṃ parasya niṣeddhr ahaṃ na bhavāmīti svayaṃ pratīteḥ

yataś caivaṃ pramāṇato nānātmanaḥ siddhās tato na teṣāṃ pratipādyapratipādakabhāvo mithyā yena parārthaṃ jīvasādhanam asiddhaṃ syāt

na hy upāyāpāye parārthasādhanaṃ siddhyati tasyopeyatvād anyathātiprasakter iti tasyopāyo sti vacanam anyathānupapattilakṣaṇaliṃgaprakāśakaṃ jīvātmakam eva tad ity ayuktaṃ pratipādakajīvātmakatve tasya pratipādyādyasaṃvedyatvāpatteḥ pratipādyajīvātmakatve pratipādakādyasaṃvedyatānuṣakteḥ satyajīvātmakatve pratipādyapratipādakāsaṃvedyatvāsaṃgāt pratipādakādyaśeṣajīvātmakatve tadanekatve virodhād ekavacanātmakatvena teṣām ekatvasiddheḥ satyam eva evātmā pratipādakādibhedamāstiṣṇute anādyavidyāvaśād ity apy uktottaraprāyamātmanānātvasādhanāt kathaṃ cātmanaḥ sarvathaikatve pratipādakasyaiva tatra saṃpratipattir na tu pratipādyasyeti pratipadyemahi tasyaiva vā vipratipattir na punaḥ pratipādakasyeti tathā tadbhedasyaiva siddheḥ yadi punar avidyāprabhedāt tathā vibhāgas tadā sāpy avidyā pratipādakagatā kathaṃ pratipādyādigatā na syāt tadgatā vā pratipādakagatā tadabhede pītī sāścaryaṃ naś cetaḥ pratipādakagate yam avidyā pratipādyādigate yam iti ca vibhāgasaṃpratyayonādyavidyākṛta eveti cet kim idānīṃ sarvo py avidyāprapaṃcaḥ sarvātmagatas tattvo stu so py avidyāvaśāt tatheti cet tarhi tattvato na kvacid avidyāprapaṃca iti na tatkṛto vibhāgaḥ paramārthataḥ eva pratipādikādijīvavibhāgasya siddheḥ tato naikātmavyavasthānaṃ yena vacaso śeṣajīvātmakatve yathokto doṣo na bhaved iti na jīvātmakaṃ vacanaṃ tadvaccharīrādikam apy ajīvātmakam asmākaṃ prasiddhyaty eva

na kevalaṃ pratipādakasya śarīraṃ lipyakṣarādikaṃ vā parapratipattisādhanaṃ vacanavat sākṣāt parasaṃvedyatvād ajīvātmakaṃ kiṃ tarhi bāhyeṃdriyagrāhyatvāc ca jīvātmakatve tadanupapatter iti sūktaṃ parārthasādhanāny athānupapatter ajīvāstitvasādhanam

asti jīvaḥ svārthājīvasādhanānyathānupapatteḥ pṛthivyādir ajīva eva tattvārtha iti na svayaṃ sādhanam aṃtareṇa niścetum arhati kasyacid asādhanasya niścayāyogāt sattvāt tathā niścaya iti cet na tasyācetanatvāt cetanatve tattvāṃtaratvasiddhes tasyaiva jīvatvopapatteḥ syān matam ajīvavivartaviśeṣaś cetanātmakaṃ pratyakṣaṃ na punar jīva iti tad asat cetanācetanātmakayor vivartavivartibhāvasya virodhāt parasparaṃ vijātīyatvāj jalānalavat suvarṇarūpyavadvijātīyatve pi tadbhāvaḥ syād iti cen na tayoḥ pārthivatvena sajātīyatvāt lohatvādibhiś ca tarhi cetanayoḥ sattvādibhiḥ sajātīyatvāt tadbhāvo bhavatv iti cen na bhavato jalānalābhyām anekāṃtāt tayor adravyāṃtaratvāt tadbhāva iti cen na asiddhatvāt tayor api dravyāṃtaratvasya nirṇayāt tadbhāvāyogāt nirṇeṣyate hi lakṣaṇabhedāc cetanācetanayor dravyāṃtaratvam iti na tayor vivartavivartibhāvo yena cetanātmakaṃ pratyakṣaṃ jīvadravyasvarūpaṃ na syāt prāyeṇa dattottaraṃ ca cetanasyādravyāṃtaratvavacanam iti na jīvam aṃtareṇa svārthajīvasādhanam upapadyate etena smṛtipratyabhijñānānumānādikaṃ gauṇapṛthivyādyajīvasādhanaṃ svārthaṃ jīvam aṃtareṇānupapannam iti niveditaṃ tasyāpi cetanadravyasvarūpatvāviśeṣāt pradhānādirūpatayā tasya prativihitatvāt

na hi kriyāvattve sādhye puruṣasyāsarvagatadravyatvaṃ sādhanam asiddhaṃ tasya svasaṃvedyatvāt pṛthivyādivat bhrāṃtam asarvagatadravyatvenātmanaḥ saṃvedanam iti cet na bādhakābhāvāt sarvagata ātmā'mūrtatvād ākāśavad ity etadbādhakam iti cen na asya prativādināṃ kālenānekāṃtāt kālo pi sarvagatas tata eva tadvad iti nātra pakṣasyānumānāgamabādhitatvam tathā hi ātmā kālaś cāsarvagato nānādravyatvāt pṛthivyādivat kālo nānādravyatvenāsiddha iti cen na yugapat parasparaviruddhanānādravyakriyotpattau nimittattvāt tadvat svena vyabhicārīdaṃ sādhanam iti cen na tasyāvagāhanakriyāmātratvena prasiddhes tatrānimittatvāt nimittatve vā parikalpanānarthakyāt tatkāryasyākāśād evotpattighaṭanāt parāparatvapariṇāmakriyādīnām ākāśanimittakatvavirodhād avagāhanavat parāparayaugapadyāyaugapadyacirakṣiprapratyayaliṃgaḥ kālo nya evākāśād iti cet syād evaṃ yadi paratvādipratyayanimittattvam ākāśasya virudhyeta śabdaliṃgatvād ākāśasya tannimittatvaṃ virudhyata eveti cen na ekasyāpi nānākāryanimittatvena darśanāt svayam īśvarasya tathābhyupagamāc ca yadi punar īśasya nānārthasisṛkṣābhisaṃbaṃdhān nānākāryanimittatvam aviruddhaṃ tadā nabhaso pi nānāśaktisaṃbaṃdhāt tadaviruddham astu viśeṣābhāvāt tathā cātmādikkālādyaśeṣadravyakalpanam anarthakaṃ tatkāryāṇām ākāśenaiva nivartayituṃ śakyatvāt atha parasparaviruddhabuddhyādikāryāṇāṃ yugapad ekadravyanivartyatvavirodhāt tannimittāni nānātmādidravyāṇi kalpyaṃte tarhi nānādravyakriyāṇām anyonyaviruddhānāṃ sakṛdekakāladravyanimittatvānupapattes tannimittāni nānākāladravyāṇy anumanyadhvaṃ tathā ca nāsiddhaṃ nānādravyatvam ātmakālayor asarvagatatvasādhanaṃ nāpi pṛthivyādidṛṣṭāṃtaḥ sādhanadharmavikalaḥ pṛthivyaptejovāyūnāṃ dhāraṇakledanapacanaspaṃdanalakṣaṇaparasparaviruddhakriyānimittatvena sakṛdupalabhyamānatvāt nāpi sādhyadharmavikalas teṣāṃ kathaṃcin nānādravyatvasiddher ity anumānaviruddhaṃ pakṣaṃ kālātmasarvagatatvāsādhanaṃ lokākāśapradeśeṣu pratyekam ekaikasya kālāṇor avasthānād ratnarāśivat kālāṇavo 'saṃkhyātāḥ svayaṃ vartamānānām arthānāṃ nimittahetava ity āgamaviruddhaṃ pakṣaṃ ca na cāyam āgamo pramāṇaṃ sarvathāpy asaṃbhavadbādhakatvād ātmādipratipādakāgamavat tataḥ siddham asarvagatadravyatvam ātmanaḥ kriyāvattvaṃ sādhayaty eva kālāṇunānaikāṃtikam iti cen na tatrāsarvagatadravyatvasyābhāvāt sarvagatadravyatvapratiṣedhe hi tatsadṛśe nyatra sakṛnnānādeśasaṃbaṃdhini saṃpratyayo na punar niraṃśe kālāṇau 'nañ iva yuktam anyasadṛśādhikaraṇe tathā hy arthagatir iti vacanāt prasahyapratiṣedhānāśrayaṇāt asaṃkhyeyabhāgādiṣu jīvānām iti jīvāvagāhasya nānālokākāśapradeśavartitayā vakṣyamāṇatvāt tathā ca katipayapradeśavyāpidravyatvād iti hetvarthaḥ pratiṣṭhitaḥ na ca kālāṇuḥ syādvādināṃ katipayapradeśavyāpidravyaṃ yatas tena hetor vyabhicāraḥ kālād anyatve satyasarvagatadravyatvād iti spaṣṭaṃ sādhanavyabhicāri vācyam iti cen na kiṃcid aniṣṭam īdṛgarthasya hetor iṣṭatvāt pareṣāṃ tu kālasya sarvagatadravyatvenābhipretatvāt tena vyabhicāracodanasyāsaṃbhavād vārtike tathā viśeṣaṇābhāvaḥ evaṃ ca niravadyāt sādhanād ātmanaḥ kriyāvattvasiddheḥ kāyādikriyārūpo 'syāsravaḥ prasiddhyaty eva kāyālaṃbanāyā jīvapradeśaparispaṃdanakriyāyāḥ kāyāsravatvād vāgālaṃbanāyā vāgāśrayatvān manovargaṇālaṃbanāyā mānasāśrayatvāt

na hi pradhānasyaiva dharmo baṃdhaḥ saṃbhavati tasya dviṣṭhatvād iti jīvasyāpi dharmaḥ so vadhāryate sarvathā puruṣasya baṃdhābhāve baṃdhaphalānubhavanāyogād baṃdhavat prakṛtisaṃsargād baṃdhaphalānubhavanaṃ tasyeti cet sa eva baṃdhavivartātmikayā prakṛtyā saṃsargaḥ puruṣasya baṃdhaḥ iti siddhaḥ kathaṃcit puruṣadharmaḥ saṃsargasya dviṣṭhatvāt

jīvājīvau hi dharmiṇau taddharmās tv āsravādaya iti dharmidharmātmakaṃ tattvaṃ saptavidham uktaṃ mumukṣor avaśyaṃ śraddheyatvād vijñeyatvād ādhyeyatvāc ca samyagdarśanajñānadhyānaviṣayatvān nirviṣayasamyagdarśanādyanupapattes tadviṣayāṃtarasyāsaṃbhavāt saṃbhave tatraivāṃtarbhāvāt

na hy abhāvaḥ sarvathā tucchaḥ pratyakṣato 'numānato vā pratīyate yato sya sarvadā bhāvaviśeṣaṇatayā darśanam aprasiddhaṃ syāt tatpratiddhyadabhāvasya bhāvāṃśatvaṃ sādhayati sitatvādivat tato na kvacid avastuni kasyacid asattvapratītir vastuny eva tatpratītes tattvāṃtarābhāvasya saptatattva siddher anyamatatvāsaṃbhāvanaiveti sarvasaṃgrahaḥ

pramāṇādisūtre dravyādisūtre vāvadhāraṇābhāvād anadhyavasāyaviparyayajijñāsādyavinābhāvaviśeṣaṇaviśeṣyabhāvaprāgabhāvādayaḥ saṃgṛhītā eveti sarvasaṃgrahe pramāṇaṃ tattvaṃ dravyaṃ tattvam iti copadeśaḥ kartavyas tatrānavadhāraṇād eva prameyādīnāṃ guṇādīnāṃ vānadhyavasāyādivatsaṃgrahopapatter ity ākulatvād anāptamūla evāyaṃ pramāṇādyupadeśo dravyādyupadeśo vā prakṛtyādyupadeśavat

na hi ratnatrayaṃ jīvādiṣv aṃtarbhavaty adravyatvād āsravāditvābhāvāc ca tasya tattvāṃtaratve kathaṃ saptaiva tattvāni yato jīvādisūtreṇa sarvatattvāsaṃgrahāt tad apy ayuktaṃ na bhaved iti kecit

na hi jīvo dravyam eva paryāya eva vā yena tatparyāyaviśeṣāḥ samyagdarśanādayaḥ tadgrahaṇena na gṛhyaṃte dravyaparyāyātmakasya jīvatvasyābhipretatvāt tato nādravyatve pi ratnatrayasya jīve ṃtarbhāvābhāvaḥ tathāsravāditvābhāvo py asiddhas tasya puṇyāsravatvena saṃvaratvena ca vakṣyamāṇatvāt iti nāsravādiṣv anaṃtarbhāvaḥ ye pi ca jīvājīvayor anaṃtāḥ prabhedās te pi jīvasya puṇyāgamasya hetavaḥ pāpāgamasya vā puṇyapāpāgamananirodhino vā tadbaṃdhanirjaraṇahetavo vā mokṣasvabhāvā vā gatyaṃtarābhāvāt iti nāsravādibhyo 'nyatāṃ labhyaṃte yenāvyāptir ativyāptyasaṃbhavau tu dūrotsāritāv eveti niravadyaṃ jīvādisaptatattvapratipādakaṃ sūtraṃ tatas tadāptopajñam eva

nanv ete jīvādayaḥ śabdabrahmaṇo vivartāḥ śabdabrahmaiva nāma tattvaṃ nānyad iti kecit teṣāṃ kalpanāropamātratvāt tasya ca sthāpanāmātram evety anye teṣāṃ dravyāṃtaḥpraviṣṭatvāt tadvyatirekeṇāsaṃbhavāt dravyam evety eke paryāyamātravyatirekeṇa sarvasyāghaṭanād bhāva evety apare tannirākaraṇāya lokasamayavyavahāreṣv aprakṛtāpākaraṇāya prakṛtavyākaraṇāya ca saṃkṣepato nikṣepaprasiddhyartham idam āha

na nāmamātratvena sthāpanāmātratvena dravyamātratvena bhāvamātratvena vā saṃkaravyatirekābhyāṃ vā jīvādīnāṃ nikṣepa ity arthaḥ tatra

na hi nāmno 'nabhidhāne loke tadvyavahārasya pravṛttir ghaṭate yena tan na sūtryate nāpi tadekavidham eva viśeṣato nekavidhatvena pratīteḥ kiṃcid dhi pratītam ekajīvanāma yathā ḍittha iti kiṃcid anekajīvanāma yathā yūtha iti kiṃcid ekājīvanāma yathā ghaṭa iti kiṃcid anekājīvanāma yathā prāsāda iti kiṃcid ekajīvaikājīvanāma yathā pratīhāra iti kiṃcid ekajīvānekājīvanāma yathā kāhāra iti kiṃcid ekājīvānekajīvanāma yathā maṃdureti kiṃcid anekajīvājīvanāma yathā nagaram iti prativiṣayam avāṃtarabhedād bahudhā bhidyate saṃvyavahārāya nāma loke tac ca nimittāṃtaram anapekṣya saṃjñākaraṇaṃ vaktur icchātaḥ pravartate

kiṃ punar nāmno nimittaṃ kiṃ vā nimittāṃtaraṃ ity āha

vaktur vivakṣāyām eva śabdasya pravṛttis tatpravṛtteḥ saiva nimittaṃ na tu jātidravyaguṇakriyās tadabhāvāt svalakṣaṇe dhyakṣatas tadanavabhāsanāt anyathā sarvasya tāvatīnāṃ buddhīnāṃ sakṛdudayaprasaṃgāt pratyakṣapṛṣṭabhāvinyāṃ tu kalpanāyām avabhāsamānā jātyādayo yadi śabdasya viṣayās tadā kalpanaiva tasya viṣaya iti kecit te py anālocitavacanāḥ pratītisiddhatvāj jātyādīnāṃ śabdanimittānāṃ vaktur abhiprāyanimittāṃtaratopapatteḥ sadṛśapariṇāmo hi jātiḥ padārthānāṃ pratyakṣataḥ pratīyate visadṛśapariṇāmākhyaviśeṣavat piṃḍo yaṃ gaurayaṃ ca gaur iti pratyayāt khaṃḍo yaṃ muṃḍo yam iti pratyayavat bhrāṃto yaṃ sādṛśyapratyayaḥ iti cet visadṛśapratyayaḥ katham abhrāṃtaḥ so pi bhrāṃta eva svalakṣaṇapratyayasyaivābhrāṃtatvāt tasya spaṣṭābhatvād avisaṃvādakatvāc ceti cet nākṣajasya sādṛśyādipratyayasya spaṣṭābhatvāviśeṣād abhrāṃtatvasya nirākartum aśakteḥ sādṛśyavaisadṛśyavyatirekeṇa svalakṣaṇasya jātucidapratibhāsanāt sadṛśetarapariṇāmātmakasyaiva sarvadopalaṃbhāt sarvato vyāvṛttānaṃśakṣaṇikasvalakṣaṇasya pratyayaviṣayatayā nirākariṣyamāṇatvāt savikalpapratyakṣe sadṛśapariṇāmasya spaṣṭam avabhāsanāt sarvathā bādhakābhāvāt vṛttivikalpādidūṣaṇasyātrānavatārāt na hi sadṛśapariṇāmo viśeṣebhyo tyaṃtaṃ bhinno nāpy abhinno yena bhedābhedaikāṃtadoṣopapātaḥ kathaṃcid bhedābhedāt na ca teṣu tasya kathaṃcit tādātmyād anyā vṛttir ekadeśena sarvātmanā vā yataḥ sāvayavattvaṃ sādṛśyapariṇāmasya vyaktyaṃtarā vṛttir vā syāt na cāsya sarvagatatvaṃ yena karkādiṣu gotvādipratyayasāṃkaryaṃ nāpi svavyaktiṣu sarvāsv eka eva yenotpitsu vyaktau pūrvādhārasya tyāgenāgamane tasya niḥsāmānyatvaṃ tadatyāgenāgatau sāvayavatvaṃ prāg eva taddeśe stitve svapnapratyayahetutvaṃ prasajyate visadṛśapariṇāmeneva sadṛśapariṇāmenākrāṃtāyā evotpitsuvyakteḥ svakāraṇād utpatteḥ katham evaṃ nityā jātir utpattimadvyaktivad iti cet dravyārthādeśād iti brūmaḥ vyaktir api tathā nityā syād iti cet na kiṃcid aniṣṭaṃ paryāyārthādeśād eva viśeṣaparyāyasya sāmānyaparyāyasya vā nityatvopagamāt notpattimatsāmānyam utpitsuvyakteḥ pūrvaṃ vyaktyaṃtare tatpratyayād iti cet tata eva viśeṣo py utpattimān mā bhūt pūrvo viśeṣaḥ svapratyayahetur anya evotpitsuviśeṣād iti cet pūrvavyaktisāmānyam apy anyad astu tarhi sāmānyaṃ samānapratyayaviṣayo na syāt vyaktyātmakatvād vyaktisvātmavad iti cet na sadṛśapariṇāmasya vyakteḥ kathaṃcid bhedapratīteḥ prathamam ekavyaktāv api sadṛśapariṇāmaḥ samānapratyayaviṣayaḥ syād iti cet na anekavyaktigatasyaivānekasya sadṛśapariṇāmasya samānapratyayaviṣayatayā pratīteḥ viśeṣapratyayaviṣayatayā vaisadṛśapariṇāmavat nanu ca prativyaktibhinno yadi sadṛśapariṇāmaḥ paraṃ sadṛśapariṇāmam apekṣya samānapratyayaviṣayas tadā vyaktir eva parāṃ vyaktim apekṣya tathāstu viśeṣābhāvād alaṃ sadṛśapariṇāmakalpanayeti cet na visadṛśavyakter api vyaktyaṃtarāpekṣayā samānapratyayaviṣayatvaprasaṃgāt tathā ca dadhikarabhādayo pi samānā iti pratīyeran nanu caikasyāṃ govyaktau gotvaṃ sadṛśapariṇāmo govyaktyaṃtarasadṛśapariṇāmam apekṣya yathā samānapratyayaviṣayas tathā sattvādisadṛśapariṇāmaṃ karkādivyaktigatam apekṣya sa tathāstu bhedāviśeṣāt tadaviśeṣe pi śaktiḥ tādṛśī tasya tayā kiṃcid eva sadṛśapariṇāmaṃ sannidhāya tathā na sarvam iti niyamakalpanāyāṃ dadhivyaktir api dadhivyaktyaṃtarāpekṣya dadhitvapratyayatām iyartu tādṛśaśaktisaṃdhānāt karabhādīn apekṣya mātmeya iti cet sā tarhi śaktir vyaktīnāṃ kāsāṃcid eva samānapratyayatvahetur yady ekā tadā jātir evaikasādṛśyavat tad uktaṃ jātivādinā abhedarūpaṃ sādṛśyam ātmabhūtāś ca śaktayaḥ jātiparyāyaśabdatvam eṣām abhyupavarṇyate iti atha śaktir api tāsāṃ bhinnā saiva sadṛśapariṇāma iti nāmamātraṃ bhidyate kathaṃ niyatavyaktyāśrayāḥ kecid eva sadṛśapariṇāmāḥ samānapratyayaviṣayā iti cet śaktayaḥ kathaṃ kāścid eva niyatavyaktyāśrayāḥ samānapratyayaviṣayatvahetava iti samaḥ paryanuyogaḥ śaktayaḥ svātmabhūtā eva vyaktīnāṃ svakāraṇāt tathopajātā iti cet sadṛśapariṇāmās tathaiva saṃtu nanu ca yathā vyaktayaḥ samānā etā iti pratyayas tatsamānapariṇāmaviṣayas tathā samānapariṇāmā ete iti tatra samānapratyayo pi tadaparasamānapariṇāmahetur astu tathā cānavasthānaṃ yadi punaḥ samānapariṇāmeṣu svasamānapariṇāmābhāve pi samānapratyayas tadā khaṃḍādivyaktiṣu kiṃ samānapariṇāmakalpanayā nityaikavyāpisāmānyavattadanupapatter iti cet katham idānīm arthānāṃ visadṛśapariṇāmā viśeṣapratyayaviṣayāḥ svavisadṛśapariṇāmāṃtarebhya iti ced anavasthānaṃ svata eveti cet sarvatra visadṛśaparikalpanānarthakyaṃ svakāraṇād upajātāḥ sarve rthā visadṛśapratyayaviṣayāḥ svabhāvata eveti cet samānapratyayaviṣayās te svabhāvataḥ svakāraṇād upajāyamānāḥ kiṃ nānumanyaṃte tathā pratītyapalāpe phalābhāvāt kevalaṃ svasvabhāvo viśeṣapratyayaviṣayo rthānāṃ visadṛśapariṇāmaḥ samānapratyayaviṣayaḥ sadṛśapariṇāma iti vyapadiśyate na punar avyapadeśyaḥ sāmarthye vā tattādṛśam iti paryaṃte vyavasthāpayituṃ yuktaṃ tato lokayātrāyāḥ pravṛttyanupapatteḥ saṃniveśaviśeṣas tatpratyayaviṣayo vyapadiśyata iti cet sa kathaṃ parimitāsv eva vyaktiṣu na punaranyāsu syāt svahetuvaśād iti cet sa eva hetus tatpratyayaviṣayo stu kiṃ saṃniveśena so pi hetuḥ kutaḥ parimitāsv eva vyaktiṣu syād iti samānaḥ paryanuyogaḥ svahetor iti cet so pi kuta ity aniṣṭānaṃ paryaṃte nityo hetur upeyate anavasthānapariharaṇasamartha iti cet prathamata eva so bhyupeyatāṃ saṃniveśaviśeṣaprasavāya so pi kutaḥ parimitāsv eva vyaktiṣu saṃniveśaviśeṣaṃ prasūte na punar anyāsv iti vācyaṃ svabhāvāt tādṛśāt sāmarthyād vā vyapadeśyād iti cet tarhi tena vāggocarātītena svabhāvena sāmarthyena vā vacanamārgāvatārivastunibaṃdhanā lokayātrā pravartata iti samabhyadhāyi bhartṛhariṇā svabhāvo vyapadeśyo vā sāmarthyaṃ vāvatiṣṭhate sarvasyāṃte yatas tasmād vyavahāro na kalpate iti tasmād vāggocaravastunibaṃdhanaṃ lokavyavahāram anurudhyamānair vyapadeśyaiva jātiḥ sadṛśapariṇāmalakṣaṇā sphuṭam eṣitavyā tatsādhyasya kāryasya tadadhikaraṇena sādhayitum aśakteḥ puruṣe daṃḍīti pratyayavaddaṃḍasaṃbaṃdhena sādhyasya tadadhikaraṇena puruṣamātreṇa vā sādhayiṃtum aśakyatvāt daṃḍopāditsayā daṃḍītipratyayaḥ sādhyate iti cāyuktaṃ tato daṃḍopāditsāvān iti pratyayasya prasūteḥ anyathā syāpīcchākāraṇaiḥ saṃstavopakāraguṇadarśanādibhiḥ sādhyatvaprasaṃgāt tataḥ sarvasya svānurūpapratyayaviṣayatvaṃ vastuno bhipreyatā samānapariṇāmasyaiva samānapratyayaviṣayatvam abhipretavyaṃ ekatvasvabhāvasya sāmānyasyaikatvapratyayaviṣayatvaprasaṃgāt sa evāyaṃ gaur ity ekatvapratyaya eveti cet na tasyopacaritatvāt sa iva sa iti tatsamāne tadekatvopacārāt sa gaur ayam api gaur iti samānapratyayasya sakalajanasākṣikasyāskhaladrūpatathānupacaritatvasiddheḥ kaścid āha daṃḍītyādipratyayaḥ paricchidyamānadaṃḍasaṃbaṃdhādiviṣayatayā nārthāṃtaraviṣayaḥ kalpayituṃ śakyaḥ samānapratyayas tu paricchidyamānavyaktiviṣayatvābhāvād arthāṃtaraviṣayas tac cārthāṃtaraṃ sāmānyaṃ pratyakṣataḥ paricchedyam anyathā tasya yatnopaneyapratyayatvāghaṭanāt nīlādivad iti tad asat sāmānyasya viśeṣavatpratyakṣatve pi yatnopanīyamānapratyayatvāvirodhāt pramāṇasaṃplavasyaikatrārthe vyavasthāpanāt sāmānyam eva paricchidyamānasvarūpaṃ na viśeṣās teṣāṃ vyāvṛttipratyayānumeyatvād iti vadato pi niṣeddhum aśakteḥ na hi vastusvarūpam eva vyāvartamānākārapratyayasya nibaṃdhanaṃ api tu tatsaṃsargiṇo rthās te ca bhedahetavo yadā sakalāstirayaṃte tadā sadvastu padārtha iti vā nirupādhisāmānyapratyayaḥ prasūte yadā tu guṇakarmabhyāṃ bhedahetavo atirobhūtāḥ śeṣās tirodhīyaṃte tadā dravyam iti buddhir evam avāṃtarasāmānyeṣv aśeṣeṣv api buddhayaḥ pravartaṃte bhedahetūnāṃ punarāvirbhūtānāṃ vastunā saṃsarge tatra viśeṣapratyayaḥ tathā ca sāmānyam eva vastusvarūpaṃ viśeṣās tūpādhibalāvalaṃbina iti matāṃtaram upatiṣṭheta vastuviśeṣā nopādhikā yatnopaneyapratyayatvābhāvāt svayaṃ pratīyamānatvād iti cet tata eva sāmānyam aupādhikaṃ mā bhūt sāmānyaviśeṣayor vastusvabhāvatve sarvatrobhayapratyayaprasaktir iti cet kiṃ punas tayor ekatarapratyaya eva kvacid asti darśanakāle sāmānyapratyayasyābhāvād viśeṣapratyaya evāstīti cet na tadāpi saddravyatvādisāmānyapratyayasya sadbhāvād ubhayapratyayasiddheḥ prathamam ekāṃ gāṃ paśyann api hi sadādinā sādṛśyaṃ tatrārthāṃtareṇa vyavasyaty eva anyathā tadabhāvaprasaṃgāt prathamam avagrahe sāmānyasyaiva pratibhāsanān nobhayapratyayaḥ sarvatreti cāyuktaṃ varṇasaṃsthānādisamānapariṇāmātmano vastuno 'rthāṃtarād visadṛśapariṇāmātmanaś cāvagrahe pratibhāsanāt kvacid ubhayapratyayāsattve pi vā na vastunaḥ sāmānyaviśeṣātmakatvavirodhaḥ pratipuruṣaṃ kṣayopaśamaviśeṣāpekṣayā pratyayasyāvirbhāvāt yathā vastusvabhāvaṃ pratyayotpattau kasyacid anādyaṃtavastupratyayaprasaṃgāt parasya svargaprāpaṇaśaktyādinirṇayānuṣaṃgāt tato viśeṣapratyayād viśeṣam urarīkurvatā samānapratyayāt sāmānyam urarīkartavyam iti pratītiprasiddhā jātir nimittāṃtaraṃ tathā dravyaṃ vakṣyamāṇaṃ guṇāḥ kriyā ca pratītisiddheti na tannimittāṃtaratvam asiddhaṃ vaktrabhiprāyāt yena kalpanāropitānām eva jātyādīnāṃ śabdair abhidhānāt kalpanaiva śabdānāṃ viṣayaḥ syāt paṃcatayī vā śabdānāṃ pravṛttir abādhitā na bhavet

kaścid āha jātir eva sarvasya śabdasyārthaḥ sarvadānuvṛttipratyayaparicchedye vastusvabhāve śābdavyavahāradarśanāt yathaiva hi gor iti śabdonuvṛttipratyayaviṣaye gotve pravartate iti jātis tathā śuklaśabdas tathāvidhe śuklatve pravartamāno na guṇaśabdaḥ caratiśabdaś caraṇasāmānye pravṛtto na kriyāśabdaḥ viṣāṇīti śabdo pi viṣāṇitvasāmānye vṛttimātrasamavāyidravyaśabdaḥ daṃḍīti śabdaś ca daṃḍitvasāmānye vṛttim upagacchan na saṃyogidravyaśabdaḥ ḍitthaśabdo pi bālakumārayuvam adhyasthaviraḍitthāvasthāsu pratīyamāne ḍitthatvasāmānye pravartamāno na yadṛcchāśabdaḥ kathaṃ jātiśabdo jātiviṣayaḥ syāj jātau jātyaṃtarasyābhāvād anyathānavasthānuṣaṃgād iti ca na codyaṃ jātiṣv api jātyaṃtarasyopagamāj jātīnām ānaṃtyāt yathākāṃkṣākṣayaṃ vyavahāraparisamāpter anavasthānāsaṃbhavāt kālo digākāśam iti śabdāḥ kathaṃ jātiviṣayāḥ kālādiṣu jāter asaṃbhavāt teṣām ekadravyatvād ity api na śaṃkanīyaṃ kālaśabdasya truṭilavādikālabhedeṣv anusyūtapratyayāvacchedye kālatvasāmānye pravartanāt pūrvāparādidigbhedeṣv anvayajñānagamye diktvasāmānye dikchabdasya pravṛtteḥ pāṭaliputracitrakūṭādyākāśabhedeṣv anusyūtapratītigocare cākāśasāmānye pravartamānasyākāśaśabdasya saṃpratyayāj jātiśabdatvopapatteḥ kālādīnām upacāritā eva bhedā na paramārthasaṃta iti darśanena tajjātir apy upacaritā teṣv astu tathā ca upacaritajātiśabdāḥ kālādaya iti na vyaktiśabdāḥ katham atattvaśabdo jātau pravartata iti na nopālaṃbhaḥ tattvasāmānyasyaiva vicāritasyātattvaśabdenābhidhānāt tad uktaṃ na tattvātattvayor bheda iti vṛddhebhya āgamaḥ atattvam iti manyaṃte tattvam evāvibhāvitam iti etena prāgabhāvādiśabdānāṃ bhāvasāmānye vṛttir uktā prāgabhāvādīnāṃ bhāvasvabhāvatvād anyathā nirupākhyatvāpatter iti tad etadasatyam sarvadā jātiśabdād vyaktisaṃpratyayasyābhāvānuṣaṃgāt tathā cārthākriyārthinaḥ pratipattṝn prati śabdaprayogo narthakaḥ syāt tataḥ pratīyamānayā jātyābhipretārthasya vāhadohāder asaṃpādanāt svaviṣayajñānamātrārthākriyāyāḥ saṃpādanād adoṣa iti cen na tadvijñānamātreṇa vyavahāriṇaḥ prayojanābhāvāt na śabdajātau lakṣitāyām arthakriyārthināṃ vyaktau pravṛttir utpadyate ati prasaṃgāt

dravyatvajātiḥ śabdena lakṣitā dravyaṃ lakṣayati tatra tasyāḥ samavāyāt guṇatvajāti rguṇaṃ karmatvajātiḥ karma tata eva dravyaṃ tu samavetasamavāyāt pratyāpayati vivakṣāsāmānyaṃ tu śabdāt pratītaṃ vivakṣitārthaṃ saṃyuktasamavāyāder ity etad aśabdārthajñatāyā eva vijṛṃbhitaṃ dravyaguṇakarmaṇāṃ vivakṣitārthānāṃ caivam anumeyānāṃ śabdāṃrthatvābhidhānāt śabdāt paraṃparayā teṣāṃ pratīyamānatvāt śabdārthatve katham akṣārthatā na syād akṣāt paraṃparāyāḥ pratīyamānatvāt śabdo hi śrotreṇāvagato jātiṃ pratyāyaḥ yati sāpi svavyaktīr iti sarvaḥ śabdārtho 'kṣārtha eva tathānumānārthāḥ karaṇena pratītāl liṃgāl liṃgini jñānotpatteḥ etenārthāpattyādiparicchedyasyārthasyākṣārthatāprasaktir vyākhyātā pāraṃparyeṇākṣāt paricchidyamānatvāviśeṣād ity akṣārtha eva śabdo nirbādhaḥ syān na śabdādyarthaḥ sāmānyaśabdārthavādino na caivaṃ prasiddhaḥ

śabdāt pratītā jātir jātyā vā lakṣitā vyaktiḥ śabdārtha evāspaṣṭāvabhāsitvād ity ayuktaṃ liṃgārthena vyabhicārāt tasyāpi pakṣīkaraṇe liṃgārthayoḥ sthityayogāt

śabdād eva pratīyamānaṃ śabdārtham abhipretya śabdalakṣitāt sāmānyāl liṃgāt pratīyamānāṃ vyaktiṃ śabdārtham ācakṣaṇaḥ kathaṃ svasthaḥ paraṃparayā śabdāt pratīyamānattvāt tasyāḥ śabdārthatve kṣārthatāṃ kathaṃ bādhyate tathākṣeṇāpi pratīyamānatvād upacārasyobhayatrāviśeṣāt na ca lakṣitalakṣaṇayāpi śabdavyaktau pravṛttiḥ saṃbhavatīty āha

śabdalakṣaṇatayā hi jātyā vyakteḥ pratipattur anumānam arthāpattir vā prathamapakṣe na tasyāḥ vyakteḥ svarūpeṇāsādhāraṇe nārthakriyāsamarthena pratītis tena jāter vyāptyasiddher anvayāt tadaṃtareṇāpi vyaktyaṃtareṣūpalabdher vyabhicārāc ca sāmānyarūpeṇa tu tatpratipattau nābhimatavyaktau pravṛttir atiprasaṃgāt yadi punar jātilakṣitavyaktisāmānyād abhimatavyakteḥ pratītis tadā sāpy anumānam arthāpattir veti sa eva paryanuyogas tad eva cānumānapakṣe dūṣaṇam ity anavasthānaṃ śabdapratītayā jātyā vyakteḥ pratipatter eveti cet pratiniyatarūpeṇa sāmānyarūpeṇa vā na tāvadādivikalpas tena saha jāter avinābhāvāprasiddheḥ dvitīyavikalpe tu nābhimatavyaktau pravṛttir ity anumānapakṣabhāvī doṣaḥ sāmānyaviśeṣasyānumānārthatvād adoṣa ity aparaḥ tasyāpi śabdārtho jātimātraṃ mā bhūt sāmānyaviśeṣasyaiva tadarthatopapatteḥ saṃketasya tatraiva grahītuṃ śakyatvāt tathā ca śabdāt pratyakṣāder iva sāmānyaviśeṣātmani vastuni pravṛtteḥ paramatasiddherna jātireva śabdārthaḥ

na hi kṣaṇikasvalakṣaṇam eva śabdasya viṣayas tatra sākalyena saṃketasya kartum aśakter ānaṃtyād ekatra saṃketakaraṇe ananvayād abhimatārthe pravṛttyādivyavahārasya virodhāt svayam apratipanne svalakṣaṇe saṃketasyāsaṃbhavāc ca vācakānāṃ pratyakṣādibhiḥ pratipanne kṣādisāmarthyād eva pravṛttisiddheḥ pratipattuḥ śabdārthāpekṣayānarthakyāt kiṃ tu dravyanityam api tasyānaṃtyāviśeṣāt syān mataṃ tatra sākalyena saṃketasya karaṇam aśakteḥ kiṃ tarhi kvacid ekatra na cānanvayo sya saṃketavyavahārakālavyāpitvān nityatvād iti tadasaṃgataṃ karke saṃketitād aśvaśabdāc choṇādau pravṛttyabhāvaprasaṃgāt tatra tasyānanvayāt na ca pratipādyapratipādakābhyām adhyakṣādinā nitye pi karke pratipanne vācakasya saṃketakaraṇaṃ kiṃcid arthaṃ puṣṇāti pratyakṣāder eva tatra pravṛttyādisiddheḥ svayaṃ tābhyām apratipanne tu kutaḥ saṃketo vācakasyātiprasaṃgāt kecid āhuḥ na nānā dravyaṃ nityaṃ śabdasyārthaḥ kiṃtv ekam eva pradhānaṃ tasyaivātmā vastusvabhāvaḥ śarīraṃ tattvam ityādiparyāyaśabdair abhidhānāt yathaiko 'yam ātmodakaṃ nāmety ātmaśabdo dravyavacano dṛṣṭaḥ vastv ekaṃ teja iti jalaṃ nāmaikaḥ svabhāvaḥ śarīraṃ tattvam iti ca darśanānatikramāt yathā ca dravyam ātmetyādayaḥ śabdaparyāyā dravyasya vācakās tathānye pi sarve rūpādiśabdāḥ pratyas tamayādiśabdāś ca kathaṃcit sadāpannāḥ sarve śabdā dravyasyādvayasya vācakāḥ śabdatvād dravyam ātmetyādiśabdavat tad uktaṃ ātmā vastusvabhāvaś ca śarīraṃ tattvam ity api dravyam ity asya paryāyās tac ca nityam iti smṛtam iti na ca nityaśabdenodayās tamayaśabdābhyām adravyaśabdena vyabhicāras tadviparītārthābhidhāyakatvād iti na maṃtavyaṃ dravyopādhibhūtarūpādiviṣayatvād anityādiśabdānāṃ rūpādayo vyutpadyaṃte viyaṃti cetyanityāḥ dravyatvābhāvāc ca dravyatvam iti kathyaṃte na copādhiviṣayatvād amīṣāṃ śabdānām adravyaviṣayatvaṃ yena taiḥ sādhanasya vyabhicāra eva satyasyaiva vastunas tair asatyair ākārair avadhāryamāṇatvād asatyopādhibhiḥ śabdair api satyābhidhānopapatteḥ tad apy abhidhāyi satyaṃ vastu tadākārair asatyair avadhāryate asatyopādhibhiḥ śabdaiḥ satyam evābhidhīyate kathaṃ punar asatyānupādhīn abhidhāya tad upādhīnāṃ satyam abhidadhānāḥ śabdā dravyaviṣayā eva tadupādhīnām api tadviṣayatvāt anyathā nopādhivyavacchinnaṃ vastuśabdārthaḥ iti na codyaṃ katarad devadattasya gṛhamado yatrāsau kāka iti svāmiviśeṣāvacchinnagṛhapratipattau kākasaṃbaṃdhasya nibaṃdhanatvenopādāne pi tatra vartamānasya gṛhaśabdasyābhidheyatvena kākānapekṣaṇāt rucakādiśabdānāṃ ca rucakavardhamānasvastikādyākārair apāyibhir upahitaṃ suvarṇadravyam abhidadhatām api śuddhasuvarṇaviṣayatopapatteḥ tad uktaṃ adhruveṇa nimittena devadattagṛhaṃ yathā gṛhītaṃ gṛhaśabdena śuddham evābhidhīyate suvarṇādi yathā yuktaṃ svair ākārair apāyibhiḥ rucakādyabhidhānānāṃ śuddham eveti vācyatām iti tadvadrūpādyupādhibhir upadhīyamānadravyasya rūpādiśabdair abhidhāne pi śuddhasya dravyasyaivābhidhānasiddhair na teṣām adravyaviṣayatvaṃ tadupādhīnām asatyatvād gṛhasya kākādyupādhivat suvarṇasya rucakādyākāropādhivac ca satyatve punar upādhīnāṃ rūpādyupādhīnām api satyatvaprasaṃgāt tathā tadupādhīnām ity anavasthānam eva syāt upādhitadvator avyavasthānāt bhrāṃtatve punar upādhīnāṃ dravyopādhīnām asatyatvam astu tadvyatirekeṇa teṣāṃ saṃbhavāt svayam asaṃbhavatāṃ śabdair abhidhāne teṣāṃ nirviṣayatvaprasaṃgād iti saviṣayatvaṃ śabdānām icchatā śuddhadravyaviṣayatvam eṣṭavyaṃ tasya sarvatra sarvadā vyabhicārābhāvād upādhīnām eva vyabhicārāt na ca vyabhicāriṇām apy upādhīnām abhidhāyakāḥ śabdāḥ saviṣayāṇām asvapnādipratyayānāṃ svapnaviṣayatvaprasaṃgāt iti śuddhadravyapadārthavādinaḥ te pi na parīkṣakāḥ sarvaśabdānāṃ svarūpamātrābhidhāyitvaprasaṃgāt pare pi hy evaṃ vadeyuḥ sarve vivādāpannāḥ śabdāḥ svarūpamātrasya prakāśakāḥ śabdatvān meghaśabdavad iti nanv idam anumānavākyaṃ yadi svarūpātiriktaṃ sādhyaṃ prakāśayati tadānenaiva vyabhicāraḥ sādhanasya no cet katham ataḥ sādhyasiddhir atiprasaṃgād iti dūṣaṇaṃ śuddhadravyādvaitavācakatvasādhane pi samānaṃ tadvākyenāpi dravyamātrād vyatiriktasya tadvācakatvasya śabdadharmasya prakāśane tenaiva hetor vyabhicārāt tadaprakāśane sādhyasiddher ayogāt dravyādvaitavādinaḥ śabdasya tadvācakatvadharmasya paramārthato dravyād avyatiriktatvāt sādhanavākyena tatprakāśane pi na hetor vyabhicāra iti cet tarhi śabdādvaitavādino pi sutarāṃ prakṛtasādhanavākyena na vyabhicāraḥ svarūpamātrābhidhāyakasya sādhyasya śabdadharmasya śabdād avyatiriktasya tena sādhanāt dravyamātre śabdasya praveśanena taddharmasyāpi tatra pāraṃparyānuṣakteḥ pariharaṇāt nanu śabdādvaite kathaṃ vācyavācakabhāvaḥ śuddhadravyādvaite kathaṃ kalpanāmātrād iti cet itaratra samānaṃ yathaiva hy ātmā vastusvabhāvaḥ śarīraṃ tattvam ityādayaḥ paryāyā dravyasyaivaṃ kathyaṃte tadā śabdasyaiva te paryāyā ity api śakyaṃ kathayitum aviśeṣāt nanu ca jātidravyaguṇakarmāṇi śabdebhyaḥ pratīyaṃte na ca tāni śabdasvarūpaṃ śrotragrāhyatvābhāvād ity api na codyaṃ jātyādibhir ākārair asatyair eva satyasya śabdasvarūpasyāvadhāryamāṇatvāt tacchabdaiś cāsatyopādhivaśād bhedam anubhavadbhis tasyaivābhidhānāt na ca jātyādyupādhikathanadvāreṇa tadupādhiśabdasvarūpābhidhānād anyathā tadupādhivyavacchinnaśabdarūpaprakāśanāsaṃbhavāt jātyādiśabdā jātyādyupādhipratipādakā eveti na śaṃkanīyaṃ jātyādyupādhīnām asatyatvāt gṛhasya kākādivatsuvarṇasya rucakādyākāropādhivac ca na ca jātyādyupādhayaḥ satyā eva tadupādhīnām api satyatvāpatteḥ upādhitadvatoḥ kvacid vyavasthānāyogāt tadupādhīnām asatyatve maulopādhīnām apy asatyatvānuṣaṃgāt na cāsatyānām upādhīnāṃ prakāśakāḥ śabdāḥ satyā nāma nirviṣayatvāt tataḥ saviṣayatvaṃ śabdasyecchatā svarūpamātraviṣayatvam eṣitavyaṃ tasya tatrāvyabhicārāt jātyādiśabdānāṃ tu jātyādyabhāve pi bhāvād vyabhicāradarśanāt na hi gaur aśva ityādayaḥ śabdā gotvāśvatvādijātyabhāve pi vāhakādau na pravartaṃte tatropacārāt pravartaṃta iti cen nāparāgatayo pi yatra kvacana teṣāṃ pravartanāt tathā dravyaśabdā daṃḍīviṣāṇītyādayo guṇaśabdāḥ śuklādayaś ca ratyādayaś ca kriyāśabdāḥ dravyādivyabhicāriṇo bhyūhyāḥ sanmātraṃ na vyabhicaraṃtīti cet na asaty api sattābhidhāyināṃ śabdānāṃ pravṛttidarśanāt na kiṃcit sad astīty upayan sad eva sarvam iti bruvāṇaḥ kathaṃ svastho nāma tato nartho ṃtare guṇādāv iva śuddhadravye pi śabdasya vyabhicārāt svarūpamātrābhidhāyitvam eva śreya itītare taketra praṣṭavyāḥ kathamamī śabdāḥ svarūpamātraṃ prakāśayaṃto rūpādibhyo bhidyeran teṣām api svarūpamātraprakāśane vyabhicārābhāvāt na svarūpaprakāśino rūpādayo 'cetanatvād iti cet kiṃ vai śabdaś cetanaḥ paramabrahmasvabhāvatvāt śabdajyotiṣaś cetanatvam eveti cet rūpādayaḥ kiṃ na tatsvabhāvāḥ paramārthatas teṣām asattvāt atatsvabhāvā eveti cet śabdajyotir api tata eva tatsvabhāvaṃ mā bhūt tasya satyatve vā dvaitasiddhiḥ śabdajyotiḥparamabrahmaṇoḥ svabhāvatadvator vastusator bhāvāt śabdajyotir asatyam api paramabrahmaṇo dhigatyupāyatvāt tatsvarūpam ucyate śabdabrahmaṇi niṣṇātaḥ paraṃ brahmādhigacchatīti vacanāt na tathā rūpādaya iti cet katham asatyaṃ tadvadadhigatinimittaṃ rūpādīnām api tathānuṣaṃgābhāvāt tasya vidyānukūlatvād bhāvanāprakarṣasātmībhāve vidyāvabhāsam arthakāraṇatā na tu rūpādīnām iti cet rūpādayaḥ kuto na vidyānukūlāḥ bhedavyavahārasyāvidyātmanaḥ kāraṇatvād iti cet tata eva śabdo pi vidyānukūlo mā bhūt guruṇopadiṣṭasya tasya rāgādipraśamahetutvād vidyānukūlatve rūpādīnāṃ tathaiva tad astu viśeṣābhāvāt teṣām anirdiśyatvān na gurūpadiṣṭatvasaṃbhava iti cet na svamatavirodhāt na so sti pratyayo loke yaḥ śabdānugamādṛte anuviddham ivābhāti sarvaṃ śabde prataṣṭhitam iti vacanāt śābdaḥ pratyayaḥ sarvaḥ śabdānvito nānya iti cāyuktaṃ śrotrajaśabdapratyayasyāśabdānvitatvaprasakteḥ svābhidhānaviśeṣāt pratyakṣa evārthaḥ pratyayair niścīyata ity abhyupagamāc ca nanu ca rūpādayaḥ śabdān nārthāṃtaraṃ teṣāṃ tadvivartatvāt tato na te guruṇopadiśyaṃte yena vidyānukūlāḥ syur iti cet tarhi śabdo pi paramabrahmaṇo nānya iti kathaṃ guruṇopadeśyaḥ tato bhedena prakalpya śabdaṃ gurur upadiśatīti cet rūpādīn api tathopadiśatu tathā ca śabdādvaitam upāyatattvaṃ paramabrahmaṇo na punā rūpādvaitaṃ rasādvaitādi ceti bruvāṇo na prekṣāvān nanu ca loke śabdasya parapratipādanopāyatvena supratītatvāt sughaṭastasya gurūpadeśo na tu rūpādīnām iti cet na teṣām api svapratipattyupāyatayā hi pratītatvāt tadvijñānaṃ svapratipattyupāyo na ta eveti cet tarhi śabdajñānaṃ parasya pratipattyupāyo na śabda iti samānaṃ paraṃparayā śabdasya pratipattyupāyatve rūpādīnāṃ supratipattyupāyatās tu na hi dhūmādir ūpādīnāṃ vijñānāt pāvakādiprattipattir janasyāprasiddhāḥ śabdaḥ sākṣāt parapratipattyupāyas tasya pratibhāsād abhinnatvād iti cet tata eva rūpādayaḥ sākṣāt svapratipattihetavaḥ saṃtu evaṃ ca yathā śrotrapratibhāsād abhinnaḥ śabdas tatsamānādhikaraṇatayā saṃvedanāc chrotrapratibhāsaś ca paramabrahma tattvavikalpāc chabdāt so pi ca brahmatattvāt saṃvedanamātralakṣaṇād avyabhicārisvarūpād iti tataḥ paramabrahmasiddhiḥ tathā rūpādayaḥ svapratibhāsād abhinnāḥ so pi pratibhāsamātravikalpāl liṃgāt so pi ca paramātmanaḥ svasaṃvedanamātralakṣaṇād iti na śabdādrūpādīnāṃ kaṃcana viśeṣam utpaśyāmaḥ sarvathā tam apaśyaṃtaś ca śabda eva svarūpaprakāśano na tu rūpādayaḥ sa eva paramabrahmaṇodhigamopāyas tatsvabhāvo vā na punasta iti kathaṃ pratipadyemahi atrāparaḥ prāha puruṣādvaitam evāstu padārthaḥ pradhānaśabdabrahmādes tatsvabhāvatvāt tasyaiva vidhirūpasya nityadravyatvād iti tad apy asāraṃ tadanyāpohasya padārthatvasiddheḥ śabdo hi brahma bruvāṇaḥ svapratipakṣād apoḍhaṃ brūyāt kiṃ vānyathā prathamapakṣe vidhipratiṣedhātmano vastunaḥ padārthatvasiddhiḥ dvitīyapakṣe pi saiva svapratipakṣād avyāvṛtasya paramātmanaḥ śabdenābhidhānāt tadvidhir evānyaniṣedha iti cet tadanyapratiṣedha eva tadvidhir astu tathā cānyāpoha eva padārthaḥ syāt svarūpasya vidhes tadapoha iti nāmamātrabhedād artho na bhidyate eva yato niṣṭasiddhiḥ syād iti cet na anyāpohasyānyārthāpekṣatvāt svarūpavidheḥ parānapekṣatvād arthabhedagateḥ paramātmany advaye sati tato nyasyārthasyābhāvāt kathaṃ tadapekṣayānyāpoha iti cet na paraparikaṃlpitasyāvaśyābhyugamanīyatvāt so py avidyātmaka eveti cet kim avidyātopohas tadapekṣo neṣṭaḥ so py avidyātmaka eveti cet tarhi tattvato nāvidyātopohaḥ paramātmana iti kutovidyātvaṃ yena sa eva padasyārtho nityaḥ pratiṣṭheta saty api ca paramātmani saṃvedanātmany advaye kathaṃ śabdaviṣayatvaṃ svasaṃvedanād eva tasya prasiddhes tatpratipattaye śabdavaiyarthyāt tato mithyāpravāda evāyaṃ nityaṃ dravyaṃ padārtha iti

na pradhānaṃ śuddhadravyaṃ śabdatattvam ātmatattvaṃ vādvayaṃ padārthaḥ pratītibādhitatvāt nāpi bhedavādināṃ nānāvyaktiṣu nityāsu vāśabdasya pravṛttiḥ tatra saṃketakaraṇāsaṃbhavādidoṣāvatārāt kiṃ tarhi vyaktāv ekasyāṃ śabdaḥ pravartate śṛṃgagrāhikayā paropadeśāl liṃgadarśanād vā tasyāṃ tato nirṇītāyāṃ tadviśeṣaṇabhūtāyāṃ jātau svata eva niścayo yathā guḍādiśabdād guḍāder nirṇaye tadviśeṣaṇe mādhuryādau tathābhyāsādivaśāl loke saṃpratyayāt tataḥ svaniścatayā jātyā viśiṣṭām abhipretāṃ yāṃ vyaktiṃ paśyati tatra tatreṣṭasiddhaye pravartate tāvatā ca sakalaśābdavyavahāraḥ siddhyati bādhakābhāvād iti vyaktipadārthavādinaḥ prāhuḥ

pratītāyām api śabdād vyaktāv ekatra yāvat svatas tajjātir na pratītā na tāvat tadviśiṣṭāṃ vyaktiṃ pratītya kaścit pravartate iti jātipratyayād eva pravṛttisaṃbhave śabdāt sā pravṛttir iti viruddhaṃ jātipratyayasya śabdenājanyamānatvāt śabdād vyaktipratītibhāve tadviśeṣaṇabhūtāyā jāteḥ saṃpratyayāt tata eva jātir gamyata eveti cet katham evaṃ vyaktivajjātir api śabdārtho na syāt tasyāḥ śabdato 'śrūyamāṇatvād iti cet kim idānīṃ śabdato gamyamāno rthaḥ śabdasyāviṣayaḥ pradhānabhāvenāviṣaya eveti cen na gamyamānasyāpi pradhānabhāvadarśanāt yathā guḍaśabdād gamyamānaṃ mādhuryaṃ pittopaśamanaprakaraṇe na cātra jāter apradhānatvam ucitaṃ tatpratītim aṃtareṇa pravṛttyārthinaḥ pravṛttyanupapatteḥ yadi punarjātiḥ śabdād gamyamānāpi neṣyate tatpratyayasyābhyāsādivaśād evotpattes tadā katham aśabdāj jātipratyayān na pravṛttiḥ pāraṃparyeṇa śabdāt sā pravṛttir iti cet karaṇāt kiṃ na syāt yathaiva hi śabdādvyaktipratītis tato jātipratyayas tatas tadviśiṣṭe hi tadvyaktau saṃpratyayāt pravṛttir iti śabdamūlā sā tathā śabdasyāpy akṣāt pratīter akṣamūlās tu tathā vyavahārān naivam iti cet samānam anyatra tato na vyaktipadārthavādināṃ jātipadārthavādinām iva śabdāt samīhitārtho pravṛttiḥ śabdenāparicchinna eva tatra teṣāṃ pravartanāt

na hi jātivyaktī paramabhinne bhinne vā sarvathā saṃbhāvyete yena padārthatvena yugapat pratīmaḥ yena svabhāvena bhinne tenaivābhinne ity api viruddhaṃ krameṇa jātivyaktyoḥ parasparānapekṣayoḥ padārthatve pakṣadvayoktadoṣāsaktiḥ kvacij jātiśabdāt pratītya lakṣaṇayā vyaktiṃ pratipadyate kvacid vyaktiṃ pratītya jātim iti hi jātivyaktipadārthavādipakṣād evāsakṛjjātivyaktyātmavastunaḥ padārthatve kim anena syādvādavidveṣeṇa kecid atrākṛtipadārthavādinaḥ prāhuḥ

kasmāt punar guṇe dravye dravyāṃtare ca pratyayaṃ kurvan nākṛter abhidhāyakaḥ śabda iti na codyaṃ lohitaśabdo hy arthāṃtaranirapekṣo guṇasāmānye svarūpaṃ pratilabdhasvarūpaḥ tadadhiṣṭhāno yadā na guṇasya lohitasya nāpy alohitatvena vyāveśāt pratyāyanaṃ karoti tadā vibhāgābhāvād ākṛtyadhiṣṭhāna eva sa tu guṇo pratyayam ādadhatīty ākṛtim abhidhatte yathopāśrayaviśeṣāt sphaṭikamaṇiṃ tadguṇam upalabhyamānam adhyakṣaṃ sphaṭikamaṇer eva prakāśakaṃ tadadhiṣṭhānasya paropahitaguṇavyāveśād avibhāgena tadguṇatvapratyayajananāt evaṃ dravyam abhidadhāno lohitaśabdaḥ svābhidheyalohitatvākṛter lohitaguṇe samavetāyās tasya ca dravye samavetatvād ākṛtyadhiṣṭhāna eva tatsamavetasamavāyād guṇavyavahite pi dravye lohitapratyayam upapādayet evam anyatra dravye lohitadravyasya saṃyuktatvāt tatra ca lohitaguṇasya samavetatvāt tatra ca lohitākṛteḥ samavāyāt saṃyuktasamavetasamavāyāṃtaram upajanayet evaṃ tu vastradvayavṛte śukle vastre saṃyuktasamavetasamavāyād iti yathā pratītaṃ loke tathā gaur iti śabdād api svato gotvarūpām ākṛtiṃ kathayati tatra pratilabdhasvarūpas tadadhiṣṭhāna eva tadgopiṃḍe gopratyayaṃ karoty avibhāgena tasya tadāveśāt

pacatyādiśabdaḥ kriyāpratipādaka eva nākṛtiviṣaya iti mā maṃsthāḥ svayam ākṛtyadhiṣṭhānasya tasya pacanādikriyāpratyayahetutvāt pacatiśabdo hi yāḥ kāścanādhiśrayaṇādikriyās tāsāṃ yāni pratyarthaniyatāny adhiśrayaṇatvādisāmānyāni taiḥ sahaikārthe samavetaṃ yat sarvaviṣayaṃ pacisāmānyam abhivyaktaṃ tatpratipādayati yathā bhramatiśabdo 'nekakarmaviṣayaṃ bhramaṇasāmānyaṃ loke

na hi ḍittho ḍavittha ityādayo yadṛcchāśabdās tair api ḍitthatvādyākṛter abhidhānāt

na sarvā jātir ākṛtir nāpi guṇaś caturastrādisaṃsthānalakṣaṇaḥ kiṃ tarhi saṃsthānaviśeṣavyaṃgyā jātir lohitatvagotvādir ākṛtiḥ sā ca saṃsthānaviśeṣānabhivyaṃgyāyāḥ sattvādijāter anyā na sarvaṃ saṃsthānaviśeṣeṇaiva vyaṃgyaṃ tadrahitākāśādiṣv api bhāvāt dravyatvam anenātadvyagyam uktaṃ tathā guṇeṣu saṃsthānaviśeṣābhāvāt tadvadātmatvādi tadanabhivyaṃgyaṃ bahudhā pratyeyaṃ gotvaṃ punar na sāsnādisanniveśaviśeṣam aṃtareṇa piṃḍamātreṇa yujyate aśvādipiṃḍenāpi tadabhivyaktiprasaṃgāt tathā rājatvam ānuṣatvādi sarvam iti kaścit so pi na vipaścit lohitatvādeḥ saṃsthānaviśeṣarahitena lohitādiguṇena vyavacchedyamānatvāt pacatyādisāmānyasya ca pacanādikarmaṇā tādṛśena vyaṃgyatvād ākṛtitvābhāvānuṣaṃgāt sattvādijāteś cākṛtitvānabhyupagame katham ākṛtir eva padārtha ity ekāṃtaḥ siddhyet jātiguṇakarmaṇām api padārthatvasiddher vyaktākṛtijātayaś ca padārtha ity abhyupagacchatām adoṣa iti cen na teṣām api kasyacit padasya vyaktir evārthaḥ kasyacid ākṛtir eva kasyacij jātir evety ekāṃtopagamāt pakṣatrayoktadoṣānuṣakteḥ kiṃ ca saṃsthānaviśeṣeṇa vyajyamānāṃ jātim ākṛtiṃ vadatāṃ kutaḥ saṃsthānānāṃ viśeṣaḥ siddhyet yenākṛtīnāṃ viśeṣas tadvyaṃgyatayāvatiṣṭheta na tāvat svata eva tanniścitir atiprasaṃgāt parasmād viśeṣaṇāt tadviśeṣo niścīyate iti cet tadviśeṣaṇasyāpi kuto viśeṣo vasīyatāṃ parasmād viśeṣaṇād iti ced anavasthānāt saṃsthānaviśeṣā pratipattir iti kathaṃ tadvyaṃgyākṛtiviśeṣaniścayaḥ yadi punar ākṛtiviśeṣaniścayād etad abhivyaṃjakasaṃsthānaviśeṣaniścayaḥ syād iti mataṃ tadā parasparāśraṇaṃ saṃsthānaviśeṣasya niścaye saty ākṛtiviśeṣasya niścayas taniścaye sati saṃsthānaviśeṣaniścaya iti svata evākṛtiviśeṣasya niścayād adoṣa iti cet na saṃsthānaviśeṣaniścayasyāpi svata evānuṣaṃgāt pratyayaviśeṣād ākṛtiviśeṣaḥ saṃsthānaviśeṣaś ca niścīyata iti cet kutaḥ pratyayaviśeṣasiddhiḥ na tāvat svasaṃvedanataḥ siddhāṃtavirodhāt pratyayāṃtarāc ced anavasthā viṣayaviśeṣanirṇayād iti cet parasparāśrayaṇaṃ viṣayaviśeṣasya siddhau pratyayaviśeṣasya siddhiḥ tatsiddhau ca tatsiddhir iti na caivaṃ sarvatra viśeṣavyavasthāpahnavaḥ svasaṃviditajñānavādināṃ pratyayaviśeṣasya svārthavyavasāyātmanaḥ svataḥ siddheḥ sarvatra viṣayavyavasthopapatteḥ kathaṃ cāyam ākṛtīnāṃ gotvādīnāṃ parasparaṃ viśiṣṭakṛtām aparaviśeṣeṇa viraho pi svayam upapannaḥ gavādivyaktīnāṃ viśeṣaṇavaśād eva tām upagacchet tathā dṛṣṭatvād iti cet na tatraiva vivādāt tadavivāde vā vyaktyākṛtyātmakasya vastunaḥ padārthatvasiddhis tathā darśanasya sarvatra bhāvāt yo pi manyate nyāpohamātraṃ śabdasyārtha iti tasyāpi

svalakṣaṇam anyasmād apohyate nenety anyāpoho vikalpastaṃ yadi gośabdo vidhatte tadā gām eva kiṃ na vidadhyāt tathā ca nānyāpohaśabdārthaḥ gośabdenāgonivṛtteḥ kalpanātmikāyāḥ svayaṃ vidhānāt

na gaur agaur iti gonivṛttis tāvad ekā tato dvitīyā tv agonivṛttis tato nyā tannivṛttis tṛtīyā tato nyanivṛtiś caturthī yadi gośabdena kathyate tanmukhena gatipravartanāt tadā sāpi na gośabdena vidhiprādhānyenābhidheyā dvitīyanivṛtter api tathāvidheyatvaprasaṃgāt gaur eva vidhisiddheḥ svānyanivṛttidvāreṇābhidhīyata iti cet tarhi tato nyā paṃcamī nivṛttis tato nivṛttiḥ ṣaṣṭhī sā gośabdasyārtha ity anavasthā sudūram apy anusṛtya tadvidhidvāreṇāśrayaṇāt nivṛttiparaṃparāyām eva śabdasya vyāpārāt śabdo vivakṣāṃ vidhatte na punar bahirartham ity abhyupagame katham anyāpohakṛt sarvaḥ śabdaḥ sarvathā

yathaiva hi śabdena bahirarthasya prakāśane tatra pramāṇāṃtarā vṛttiḥ sarvātmanā tadvedane nārthasya niścitatvān niścite samāropābhāvāt tadvyavacchede pi pramāṇāṃtarasyāpravṛtter vastuno dharmasya kasyacin niścaye sarvadharmātmakasya dharmiṇo niścayāt sarvagrahāpatter anyathā tadātmakasyaikadharmasyāpi niścayānupapattis tato bhinnasya dharmasya niścaye dharmiṇi pravṛttighaṭanāt tena tasya saṃbaṃdhābhāvād anupakāryopakārakatvāt tadupakāre vā dharmopakāraśaktyātmakasya dharmiṇo dharmadvāreṇa śabdāt pratipattau sakalagrahasya tadavasthatvāt tadupakāraśakter api tato bhedenānavasthānāt pratyakṣavadvastuviṣayasya śabdapratyayasya spaṣṭapratibhāsaprasaṃgāc ca na śabdasya tadviṣayatvaṃ tathaiva vaktṛvivakṣāyāḥ śabdenābhidhāne viśeṣābhāvāt na ca tatra pramāṇāṃtarā vṛttir evābhyupagaṃtuṃ yuktā śabdāt sāmānyataḥ pratipannāyām api tasyāṃ viśeṣasaṃśrayāt pramāṇāṃtaravṛtter eva niścayāt tato vaktur icchāyāṃ bahirarthavacchabdasya pravṛttyasaṃbhave pi tām eva śabdo vidadhātīti kathaṃ na vāṃdhyavijṛṃbhitaṃ sarvaśabdānām anyāpohakāritvapratijñānāt nanu ca vivakṣāyāḥ svarūpe saṃvedyamāne śabdo na pravartate eva kalpite nyāpohe tasya pravṛttes tato nyāpohakārī sarvaḥ śabda iti vacanān na vāṃdhyavilasitam iti cet sa tarhi kalpito nyāpohaḥ vivakṣāto bhinnasvabhāvo vaktuḥ svasaṃvedyo na syād bhāvāṃtaravat tasya tatsvabhāvatve vā saṃvedyatvasiddheḥ kathaṃ na saṃvedyamāne tatsvarūpe śabdaḥ pravartate nanu ca vaktur vivakṣāyāḥ svasaṃviditaṃ rūpaṃ saṃvedanamātropādānaṃ sakalapratyaye bhāvāt kalpanākāras tu pūrvaśabdavāsanopādānas tatra vartamānaḥ śabdaḥ kathaṃ svasaṃvedye rūpe vāstave pravartate nāma yato vastuviṣayaḥ syād iti cet naivaṃ svasaṃviditarūpakalpanākārayor bhinnopādānātvena saṃtānabhedaprasaṃgāt tathā ca sarvacittacaitānām ātmasaṃvedanaṃ pratyakṣam iti vyāhanyato svasaṃvedanādbhinnasya vikalpasya svasaṃviditatvavirodhāt rūpādivat svasaṃvedanasyaivopādānatvāt kalpanotpattau śabdavāsanāyāḥ sahakāritvān na svasaṃviditasvarūpāt kalpanākāro bhinnasaṃtāna iti cet katham idānīṃ tato sāv ananya eva na syād abhinnopādānatvāt tathāpi tasya tato nyatve katham upādānabhedo bhedakaḥ kāryāṇāṃ vyatirekāsiddheḥ kāryabhedasyopādānabhedam aṃtareṇāpi bhāvāt tasya tatsādhanatānupapatteḥ svasaṃviditākārasya kalpitākārasya caikasya vikalpajñānasya tathāvidhānekākāravikalpopādānatvād adoṣo yam iti cet naikasyānekākārasya vastunaḥ siddhyanuṣaṃgāt saṃvidi kalpitākārasya bhrāṃtatvān naikam anekākāraṃ vikalpavedanam iti cet na bhrāṃtetarākārasya tadavasthatvāt bhrāṃtākārasyāsattve tad ekaṃ sadasadātmakam iti kuto na sattvasiddhiḥ yadi punar asadākārasyākiṃcidrūpatvād ekarūpam eva vikalpavedanam iti matiḥ tadā tatra śabdaḥ pravartata iti na kvacit pravartata ity uktaṃ syāt tathopagame ca vivakṣājanmāno hi śabdās tām eva gamayeyur iti riktā vācoyuktiḥ gamayeyur iti saṃbhāvanāyaṃ liṅprayogāt tām api mājīgaman na gīr bahirarthavat sarvathā nirviṣayatvena teṣāṃ vyavasthāpanād ity apy ātmadhātino vacanaṃ svayaṃ sādhanadūṣaṇavacanānarthakyaprasakteḥ saṃvṛtyā tadvacanam arthavad iti cet kenārtheneti vaktavyaṃ tadanyāpohamātreṇeti cet vicāropapannenetareṇa vā na tāvat prathamapakṣastasya vicāryamāṇasyākiṃcidrūpatvasamarthanāt vicārānupapannena tv anyāpohena sāṃvṛttena vacanasyārthavattve bahirarthena tathābhūtena tasyārthavattvaṃ kim aniṣṭaṃ tathā vyavahartur vacanād bahiḥ pravṛter api ghaṭanāt

na hy anyatra śabdena codyate nyatra tanmūlā pravṛttir yuktā godehacodane balīvardavāhanādau tatprasaṃgāt

nānyasmād vyāvṛttir anyārthasya na ca vyāvṛtto nya evety ucyate ghaṭasyāghaṭavyāvṛtteḥ nivartamānasyāghaṭatvasaṃgāt tathā ca na tasyā ghaṭavyāvṛttir nāma tasmād yaivānyā vyāvṛttiḥ sa eva vyāvṛttaḥ śabdapratipattibhedas tu saṃketabhedād eva vyāvṛttir vyāvṛtta iti dharmadharmiprādhānyena saṃketaviśeṣe pravṛttes tadvācyabhedas tu na vāstavo tiprasaṃgāt tad uktaṃ api cānyonyavyāvṛttivṛttyor vyāvṛtta ity api śabdāś ca niścayāś caivaṃ saṃketaṃ na niruṃdhate iti dṛśyavikalpayor vyāvṛttyor ekatvāropāvyāvṛtticodane pi śabdena vikalpena vā vyāvṛtteḥ pravṛttir arthe syād iti kaścit tasya vikalpye pi kadācit pravṛttir astu viśeṣābhāvāt na hi dṛśyavikalpyayor ekatvādhyavasāyāviśeṣe pi dṛśya eva pravṛttir na tu vikalpe jātucid iti buddhyāmahe dṛśye rthakriyārthināṃ pravṛttis tasyārthakriyāyāṃ samarthanān na punar vikalpye tasya tatrāsamarthatvād iti cen nā arthakriyāsamarthena vikalpena sahaikatvādhyāropam āpannasya dṛśyasyārthakriyāsamarthatvaikāṃtābhāvāt svato rthakriyāsamarthaṃ dṛśyam iti cet tadekatvādhyāropād vikalpyam api svato na tatsamartham iti cet tadaikyāropād dṛśyam api tadanayor ekatvenādhyavasitayor aviśeṣāt sarvathā kvacit pravṛttau katham anyatrāpi pravṛttir vinivāryate na cānayor ekatvādhyavasāyaḥ saṃbhavati dṛśyasyādhyavasāyāviṣayatvāt anyathā vikalpyasya vastusaṃsparśitvaprasaṃgāt na ca parāmārthato dṛśyam aviṣayīkurvan vikalpo vikalpyena sahaikatayādhyavasyati nāmātiprasaṃgāt nanu ca dṛśyaṃ vikalpasyālaṃbanaṃ mā bhūd adhyavaseyaṃ tu bhavatīti yuktaṃ tadvikalpyena sahaikatayādhyavasāyatvam iti cet tarhi na viśeṣarūpaṃ tenaikyenādhyavasīyate sāmānyākārasyaivādhyavaseyatvāt dṛśyasāmānyena saha vikalpyam ekatve nādhyavasīyata iti cet kathaṃ dṛśyaviśeṣe tadarthināṃ pravṛttiḥ syāt dṛśyaviśeṣasya dṛśyasāmānyena sahaikatvāropāt tatra pravṛttir iti cet kvedānīṃ saugatasya pravṛttir anavasthānāt sudūram apy anusṛtya viśeṣe dhyavasāyāsaṃbhavāt tato rthapravṛttim icchatā śabdāt tasya nānyāpohamātraṃ viṣayo bhyupeyo jātimātrādivat sarvathā nirviṣayaḥ śabdo stv ity asaṃgataṃ vṛttyāpi tasya nirviṣayatve sādhanādivacanavyavahāravirodhāt

kiṃ punar evaṃ śabdasya viṣaya ity āha

yady atra vyavahṛtim upajanayati tattadviṣayaṃ yathā pratyakṣādi jātivyaktyātmake vastuni vyavahṛtim upajanayattadviṣayaṃ tathā ca śabda ity atra nāsiddhaṃ sādhanaṃ bahiraṃtaś ca vyavahṛteḥ sāmānyaviśeṣātmani vastuni samīkṣaṇāt tathā ca yatraiva śabdāt pratipattis tatraiva pravṛttiḥ tasyaiva prāptiḥ pratyakṣāder iveti sarvaṃ susthaṃ sattāśabdād dravyatvādiśabdād vā kathaṃ sāmānyaviśeṣātmani vastuni pratipattir iti cet sadviśeṣopahitasya satsāmānyasya dravyādiviśeṣopahitasya ca dravyatvādisāmānyasya tena pratipādanāt tad anenābhāvaśabdād adravyatvāditvād vā tatra pratipattir uktā bhāvāṃtarasvabhāvatvād abhāvasya guṇādisvabhāvatvāc cādravyatvādeḥ bhāvopahatasyābhāvasyābhāvaśabdena guṇādyupahitasya cādravyatvāder adravyatvādiśabdena prakāśanād vā na ca bhāvopahitatvam abhāvasyāsiddhaṃ sarvadā ghaṭasyābhāvaḥ paṭasyābhāva ityādi bhāvopādher evābhāvasya pratīteḥ svātaṃtryeṇa sakṛda py avedanāt tathaivādravyaṃ guṇādir ajīvo dharmādir iti guṇādyapādher adravyatvādeḥ supratītatvāt na tasya tadupahitatvam asiddhaṃ tathā pratīter abādhatvāt etena satsāmānyasya viśeṣopahitatvaṃ dravyatvādisāmānyasya ca dravyatvādiviśeṣopahitatvam asiddhaṃ bruvāṇaḥ pratyākhyātaḥ satāṃ viśeṣāṇāṃ bhāvaḥ sattā dravyādīnāṃ bhāvo dravyāditvam iti sattādisāmānyasya svaviśeṣāśrayasyaiva pratyayābhidhānavyavahāragocaratvāt saddravyaṃ suvarṇaṃ vānayety ukte tanmātrasyānayānadarśanāt svaviśeṣātmana eva sadādisāmānyasya tadgocaratvaṃ pratītisiddhaṃ sadādiviśeṣam ānayeti vacane tasya sattvādisāmānyātmakasya vyavahāragocaratvavat tataḥ sūktaṃ sāmānyaviśeṣātmano vastunaḥ śabdagocaratvaṃ tathā śabdavyavahārasya nirbādham avabhāsanāt katham evaṃ paṃcatayī śabdānāṃ vṛttir jātyādiśabdānām abhāvād iti na śaṃkanīyaṃ yasmāt

na hi gauraś ca ityādiśabdāj jāteḥ pradhānabhāvena guṇībhūtavyaktisvabhāvāyāḥ prakāśana guṇakriyādravyaśabdād vā yathoditād vyakter guṇādyātmikāyāḥ prādhānyena guṇībhūtajātyātmanaḥ pratipādane syādvādināṃ kaścid virodho yena sāmānyaviśeṣātmakavastuviṣayaśabdam ācakṣāṇānāṃ paṃcatayī śabdapravṛttir na siddhyet

siddhe hi jātyādinimittāṃtare vivakṣātmanaḥ śabdasya nimittāt saṃvyavahāriṇāṃ nimittāṃtarānapekṣaṃ saṃjñākarma nāmety āhur ācāryās tato jātyādinimittaṃ saṃjñākaraṇam anādiyogyatāpekṣaṃ na nāma kena cit svecchayā saṃvyavahārārthaṃ pravartitattvāt parāparavṛddhaprasiddhes tathaivāvyavacchedāt bādhakābhāvāt

kā punar iyaṃ sthāpanety āha

sthāpyata iti sthāpanā pratikṛtiḥ sā cāhitanām akasyeṃdrāder vāstavasya tattvādhyāropāt pratiṣṭhā so 'yam ity abhisaṃbaṃdhenānyasya vyavasthāpanā sthāpanāmātraṃ sthāpaneti vacanāt tatrādhyāropyamānena bhāveṃdrādinā samānā pratimā sadbhāvasthāpanā mukhyadarśinaḥ svayaṃ tasyās tadbuddhisaṃbhavāt kathaṃcit sādṛśyasadbhāvāt mukhyākāraśūnyā vastumātrā punar asadbhāvasthāpanā paropadeśād eva tatra so 'yam iti saṃpratyayāt

sthāpanāyām evādaro nugrahākāṃkṣā ca lokasya na punar nāmnīty atra na hi kasyacid vivādo sti yena tataḥ sā na pratibhidyate nāmni kasyacid ādaradarśanān na tatas tadbheda iti cen na svadevatāyām atibhaktitas tannāmake rthe tadadhyāropasyāśuvṛttes tatsthāpanāyām evādarāvatārāt tad anena nāmni kasyacid anugrahākāṃkṣāśaṃkā vyudastā kevalam āhitanāmake vastuni kasyacitkādācitkī sthāpanā kasyacit tu kālāṃtarasthāyinī niyatā bhūyas tathā saṃpratyayahetur iti viśeṣaḥ

nanv evaṃ sati nāmni sthāpanānupapattes tasyās tena vyāptiḥ kathaṃ na tādātmyam iti cen na viruddhadharmādhyāsāt tathā hi

kiṃ svarūpaprakāraṃ dravyam ity āha

na hy avastv eva dravyam abādhitapratītisiddhaṃ vā nāpy anāgatapariṇāmaviśeṣaṃ prati grahītābhimukhyaṃ na bhavati pūrvāparasvabhāvatyāgopādānasthānalakṣaṇatvād vastunaḥ sarvathā tadviparītasya pratītiviruddhatvāt tac ca dvividham āgamano āgamabhedāt pratipattavyam

anupayuktaḥ prābhṛtajñāyī ātmāgamaḥ kathaṃ dravyam iti nāśaṃkanīyaṃ dravyalakṣaṇānvayāt jīvādiprābhṛtajñasyātmano nupayuktasyopayuktaṃ tatprābhṛtajñānākhyam anāgatapariṇāmaviśeṣaṃ prati gṛhītābhimukhyasvabhāvatvasiddheḥ

nanv āgatapariṇāmaviśeṣaṃ prati gṛhītābhimukhyaṃ dravyam iti dravyalakṣaṇam ayuktaṃ guṇaparyayavaddravyam iti tasya sūtritatvāt tadāgamavirodhād iti kaścit so pi sūtrārthānabhijñaḥ paryayavaddravyam iti hi sūtrakāreṇa vadatā trikālagocarānatakramabhāvipariṇāmāśrayaṃ dravyam uktaṃ tac ca yadānāgatapariṇāmaviśeṣaṃ pratyabhimukhaṃ tadā vartamānaparyāyākrāṃtaṃ parityaktapūrvaparyāyaṃ ca niścīyate nyathānāgatapariṇāmābhimukhyānupapatteḥ svaraviṣāṇādivat kevalaṃ dravyārthapradhānatvena vacane 'nāgatapariṇāmābhimukham atītapariṇāmaṃ vānupāyi dravyam iti nikṣepaprakaraṇe tathā dravyalakṣaṇam uktaṃ sūtrakāreṇa tu paramatavyavacchedena pramāṇārpaṇād guṇaparyayavaddravyam iti sūtritaṃ kramākramānekāṃtasya tathā vyavasthiteḥ

kutas tarhi trikālānuyāyi dravyaṃ siddham ity āha

tad evedam ity ekatvapratyabhijñānam anvayapratyayaḥ sa tāvaj jīvādiprābhṛtajñāyinyātmanyanupayukte jīvādyāgamadravye sti ya evāhaṃ jīvādi prābhṛtajñāne svayam upayuktaḥ prāg āsan sa evedānīṃ tan nānupayukto varte punar upayukto bhaviṣyāmīti saṃpratyayāt na cāyaṃ bhrāṃtaḥ sarvathā bādhavarjitatvāt na tāvad asmadādipratyakṣeṇa tasya bādhas tadviṣaye svasaṃvedanasyāpi viśadasya vartamānaparyāyaviṣayasyāpravartanāt nāpy anumānena tasya bādhas tasya tadviparītaviṣayavyavasthāpakasyāsaṃbhavāt yat sat tat sarvaṃ kṣaṇikam akṣaṇike sarvathārthakriyāvirodhāt tallakṣaṇasattvānupapatter ity anumānena tadbādha iti cen nāsya viruddhatvāt sattvaṃ hy arthakriyayā vyāptaṃ sā ca kramayaugapadyābhyāṃ te ca kathaṃcid anvayitvena sarvathānanvayinaḥ kramayaugapadyavirodhād arthakriyāvirahāt sattvānupapatter iti samarthanāt sādṛśyapratyabhijñānam ātmany ekatvapratyayaṃ bādhata iti cen na ekatra saṃtāne tasya jātucidabhāvāt nānā saṃtānacitteṣu taddarśanād ekasaṃtānacitteṣu sadbhāva iti cen na anekasaṃtānavibhāgābhāvaprasaṃgāt sadṛśatvāviśeṣe pi keṣāṃcid eva cittaviśeṣāṇām ekasaṃtānatvaṃ pratyāsattiviśeṣāt pareṣāṃ nānāsaṃtānavibhāgasiddhau siddham ekadravyātmakacittaviśeṣāṇām ekasaṃtānatvaṃ dravyapratyāsatter eva tathā bhāvanibaṃdhanatvopapatter upādānopādeyabhāvānaṃtaryāder apākṛtatvāt tato 'skhalatsādṛśyapratyabhijñānāt sādṛśyasiddhivadaskhaladekatvapratyabhijñānād ekatvasiddhir eveti nirūpitaprāyaṃ etena jīvādino āgamadravyasiddhir uktā ya evāhaṃ manuṣyajīvaḥ prāg āsan sa evādhunā devo varte punar manuṣyo bhaviṣyāmīty anvayapratyayasya sarvathāpy abādhyamānasya sadbhāvāt yad evaṃ jalaṃ śuktiviśeṣe patitaṃ tad eva muktāphalībhūtam ityādyanvayapratyayavat nanu ca jīvādino āgamadravyam asaṃbhāvyaṃ jīvāditvasya sārvakālikatvenānāgatatvāsiddhes tadabhimukhyasya kasyacid abhāvād iti cet satyam etat tata eva jīvādiviśeṣāpekṣayodāhṛto jīvādidravyanikṣepo nanv evam āgamadravyaṃ vā bādhitāt tadanvayapratyayān mukhyaṃ siddhyatu jñāyakaśarīraṃ tu trikālagocaraṃ tadvyatiriktaṃ ca karmano karmavikalpam anekavidhaṃ kathaṃ tathā siddhyet pratītyabhāvād iti cen na tatrāpi tathāvidhānvayapratyayasya sadbhāvāt yad eva me śarīraṃ jñātum ārabhamāṇasya tattvaṃ tadevedānīṃ parisamāptatattvajñānasya vartata iti vartamānajñāyakaśarīre tāvad anvayapratyayaḥ yad evopayuktatattvajñānasya me śarīram āsīt tad evādhunānupayuktatattvajñānasyety atītajñāyakaśarīre pratyavamarśaḥ yad evādhunānupayuktatattvajñānasya śarīraṃ tad evopayuktatattvajñānasya bhaviṣyatīty anāgatajñāyakaśarīre pratyayaḥ tarhi jñāyakaśarīraṃ bhāvino āgamadravyād ananyad eveti cen na jñāyakaviśiṣṭasya tato nyatvāt tasyāgamadravyād anyatvaṃ supratītam evānātmatvāt karma nokarmaṃ vānvayapratyayaparicchinnaṃ jñāyakaśarīrād ananyad iti cet na kārmaṇasya śarīrasya taijasasya ca śarīrasya śarīrabhāvam āpannasyāhārādipudgalasya vā jñāyakaśarīratvāsiddheḥ audārikavaikriyikāhārakaśarīratrayasyaiva jñāyakaśarīratvopapatter anyathā vigrahagatāv api jīvasyopayuktajñānatvaprasaṃgāt taijasakārmaṇaśarīrayoḥ sadbhāvāt karma nokarma noāgamadravyaṃ bhāvino āgamadravyād anarthāṃtaram iti cen na jīvādiprābhṛtajñāyipuruṣakarma nokarmabhāvam āpannasyaiva tathābhidhānāt tato nyasya bhāvino āgamadravyatvopagamāt tad etaduktaprakāraṃ dravyaṃ yathoditasvarūpāpekṣayā mukhyam anyathātvenādhyāropitaṃ gauṇam avaboddhavyam

vastunaḥ paryāyasvabhāvo bhāva iti vacanāt tasyāvastusvabhāvatā vyudasyate sāṃprata iti vacanāt kālatrayavyāpino dravyasya bhāvarūpatā nanv evam atītasyānāgatasya ca paryāyasya bhāvarūpatāvirodhād vartamānasyāpi sā na syāt tasya pūrvāpekṣayānāgatatvāt uttarāpekṣayātītatvādato bhāvalakṣaṇasyāvyāptir asaṃbhavo vā syād iti cen na atītasyānāgatasya ca paryāyasya svakālāpekṣayā sāṃpratikatvād bhāvarūpatopapatter ananuyāyinaḥ pariṇāmasya sāṃpratikatvopagamād uktadoṣābhāvāt sa tu bhāvo dvedhā dravyavadāgamano āgamavikalpāt tatprābhṛtaviṣayopayogāviṣṭa ātmā āgamaḥ jīvādiparyāyāviṣṭo 'nya iti vacanāt kathaṃ punar āgamo jīvādibhāva iti cet pratyayajīvādivastunaḥ sāṃpratikaparyāyatvāt pratyayātmakā hi jīvādayaḥ prasiddhā evārthābhidhānātmakajīvādivat tatra jīvādiviṣayopayogākhyena tatpratyayenāviṣṭaḥ pumān eva tadāgama iti na virodhaḥ tato nyasya jīvādiparyāyāviṣṭasyārthāder no āgamabhāvajīvatvena vyavasthāpanāt na caivaṃprakāro bhāvo 'siddhas tasya bādharahitena pratyayena sādhitatvāt proktaprakāradravyavat nāpi dravyād anarthāṃtaram eva tasyābādhitabhedapratyayaviṣayatvāt anyathānvayapratyayaviṣayatvānuṣaṃgād dravyavat

nanv astu dravyaṃ śuddham aśuddhaṃ ca dravyārthikanayādeśāt nāmasthāpane tu kathaṃ tayoḥ pravṛttim ārabhya prāguparamād anvayitvād iti brūmaḥ na ca tadasiddhaṃ devadatta ityādi nāmnaḥ kvacid bālādyavasthābhedād bhinne pi vicchedānupapatter anvayitvasiddheḥ kṣetrapālādisthāpanāyāś ca kālabhede pi tathātvāviccheda ity anvayitvam anvayapratyayaviṣayatvāt yadi punar anādyanaṃtānvayāsattvān nāmasthāpanayor ananvayitvaṃ tadā ghaṭāder api na syāt tathā ca kuto dravyatvaṃ vyavahāranayāt tasyāvāṃtaradravyatve tata eva nāmasthāpanayos tad astu viśeṣābhāvāt tataḥ sūktaṃ nāmasthāpanādravyāṇi dravyārthikasya nikṣepa iti bhāvas tu paryāyārthikasya sāṃpratikaviśeṣamātratvāt tasya tad etair nāmādibhir nyāso na mithyā samyag ity adhikārāt samyaktvaṃ punar asya sunayair adhigamyamānatvāt

yad amastaṃ kaścit tadgrahaṇaṃ sūtre narthakaṃ tena vināpi nāmādibhir nyāsaḥ samyagdarśanajīvādīnām ity abhisaṃbaṃdhasiddhes teṣāṃ prakṛtatvān na jīvādīnām eva anaṃtaratvāt tadabhisaṃbaṃdhaprasaktis teṣāṃ viśeṣād iṣṭatvāt prakṛtadarśanādīnām abādhakatvāt tadviṣayatvenāpradhānatvāc ca nāpi samyagdarśanādīnām eva nāmādinyāsābhisaṃbaṃdhāpattiḥ jīvādīnām api pratyāsannatvena tadabhisaṃbaṃdhaghaṭanād iti tad anena nirastaṃ samyagdarśanādīnāṃ pradhānānām apratyāsannānāṃ jīvādīnāṃ ca pradhānānāṃ pratyāsannānāṃ nāmādinyāsābhisaṃbaṃdhārthatvāt tadgrahaṇasya tadabhāve pratyāsatteḥ pradhānaṃ balīya iti nyāyāt samyagdarśanādīnām eva tatprasaṃgasya nivārayitum aśakteḥ

saṃkhyāta eva nikṣepas tatprarūpakanayānāṃ saṃkhyātatvāt saṃkhyātā eva nayās tacchabdānāṃ saṃkhyātatvāt yāvaṃto vacanapathās tāvaṃtaḥ saṃbhavaṃti nayavādāḥ iti vacanāt tato na nikṣepo 'naṃtavikalpaḥ prapaṃcato pi prasaṃjanīya iti cen na vikalpāpekṣayārthāpekṣayā ca nikṣepasyāsaṃkhyātatopapatter anaṃtatopapatteś ca tathābhidhānāt kevalam anaṃtabhedasyāpi nikṣepasya nāmādivijātīyasyābhāvān nāmādiṣv aṃtarbhāvāt saṃkṣepataś cāturvidhyam āha nanv evam

na hy atrātisaṃkṣepato nikṣepo vivakṣito yena taddvividha eva syād dravyataḥ paryāyataś ceti tathā vivakṣāyāṃ tu tasya dvaividhye na kiṃcid aniṣṭaṃ saṃkṣepatas tu caturvidho sau kathita iti sarvam anavadyam

na hi jīvādayaḥ padārthā nāmādibhir nyasyaṃte na punas tebhyo bhinno nyāsa ity atra viśeṣahetur asti yato 'navasthā na syāt dharmadharmiṇor bhedopagamāt tannyāsasyāpi tair nyāsāṃtare tasyāpi tair nyāsāṃtare tasyāpi tair nyāsāṃtarasya durnivāratvād iti kecit

nyasyamānatā padārthebhyo 'narthāṃtaram eva cety ekāṃtavādina evopadravaṃte na punar anekāṃtavādinas teṣāṃ dravyārthikanayārpaṇāt tadabhedasya paryāyārthārpaṇād bhedasyeṣṭatvāt tatrābhedavivakṣāyāṃ padārthānāṃ nyāsa iti gauṇī vācoyuktiḥ padārthebhyo 'nanyasyāpi nyāsasya bhedenopacaritasya tathā kathanāt na hi dravyārthikasya tadbhedo mukhyo sti tasyābhedapradhānatvāt bhedavivakṣāyāṃ tu mukhyā sā paryāyārthikasya bhedapradhānatvāt na ca tatrānavasthā nyāsasyāpi nāmādibhir nyāsopagamāt nāmajīvādayaḥ sthāpanājīvādayo dravyajīvādayo bhāvajīvādayaś ceti jīvādibhedānāṃ pratyekaṃ nāmādibhedena vyavahārasya pravṛtteḥ parāparatatprabhedānām anaṃtatvāt sarvasya vastuno 'naṃtātmakatvenaiva pramāṇato vicāryamāṇasya vyavasthitatvāt sarvathaikāṃte pratītyabhāvāt

nāmādayo viśeṣā jīvādyarthāt kathaṃcid bhinnā nikṣipyamāṇanikṣepakabhāvāt sāmānyaviśeṣabhāvāt pratyayādibhedāc ca tatas teṣām abhede tadanupapatter iti ghaṭādrūpādīnām iva pratītisiddhatvān nāmādīnāṃ nyasyamānārthādbhedena tasya tair nyāso yukta eva na hi nāmeṃdraḥ sthāpaneṃdro dravyeṃdro vā bhāveṃdrād abhinna eva pratīyate yena nāmeṃdrādiviśeṣāṇāṃ tadvato bhedo na syāt nanv evaṃ nāmādīnāṃ parasparaparihāreṇa sthitatvād ekatrārthe vasthānaṃ na syāt virodhāt śītoṣṇasparśavat sattvāsattvavad veti cen na asiddhatvād virodhasya nāmādīnām ekatra darśanād virodhasyādarśanasādhyatvāt paramaiśvaryam anubhavat kaścit mā hi bhāveṃdraḥ sāṃpratikeṃdratvaparyāyāv iṣṭatvāt sa evānāgatam iṃdratvaparyāyaṃ prati gṛhītābhimukhyatvād dravyeṃdraḥ sa eveṃdrāṃtaratvena vyavasthāpyamānaḥ sthāpaneṃdraḥ sa eveṃdrāṃtaranām nābhidhīyamāno nāmeṃdra ity ekatrātmani dṛśyamānānāṃ katham iha virodho nāma atiprasaṃgāt tata eva na nāmādīnāṃ saṃkaro vyatikaro vā svarūpeṇaiva pratīteḥ tad anena nāmādīnām ekatrābhāvasādhane virodhādisādhanasyāsiddhir uktā yenātmanā nāma tenaiva sthāpanādīnām ekatraikadā virodha eveti cet na tathānabhyupagamāt

na hi bahiraṃtar vā sarvathaikasvabhāvaṃ bhāvam anubhavāmo nānaikasvabhāvasya tasya pratīter bādhakābhāvāt na ca tathābhūte rthe yena svabhāvena nāmavyavahāras tenaiva sthāpanādivyavaharaṇaṃ tasya pratiniyatasvabhāvanibaṃdhanatayānubhūter iti kathaṃ virodhaḥ siddhyet kiṃ ca nāmādibhyo virodho nanyo 'nyo vā syād ubhayarūpo vā

prathamadvitīyapakṣayor nāsau virodhaka ity āha

na tāvad ātmabhūto virodho nāmādīnāṃ virodhakaḥ syād ātmabhūtatvān nāmādisvātmavat viparyayo vā nāpy anātmabhūto 'nātmabhūtatvād virodhako rthāṃtaravat viparyayo vā

virodho virodhibhyaḥ kathaṃcid bhinno 'bhinnaś cāviruddho na punar nāmādayas tadvato rthād iti bruvāṇo na prekṣāvān

na virodho nāma kaścid artho yena virodhibhyo bhinnaḥ syāt kevalam akṣīṇakāraṇasya saṃtānena pravartamānasya śītādeḥ kṣayo yasyodbhave pāvakādeḥ sa eva tasya virodhakaḥ kṣayaḥ punaḥ pradhvaṃsābhāvalakṣaṇaḥ kāryāṃtarotpāda evety abhinno virodhibhyāṃ bhinna iva kutaścid vyavahriyata iti yad ucyate tadāpi nāmādayaḥ kvacid ekatra parasparavirodhino na syuḥ sakṛtsaṃbhavitvena viniścitatvāt na hi dravyasya prabaṃdhena vartamānasya nāmasthāpanābhāvānām anyatamasyāpi tatrodbhave kṣayo nubhūyate nāmno vā sthāpanāyā bhāvasya vā tathā vartamānasya taditarapravṛttau yena virodho gamyeta tathānubhavābhāve pi tadvirodhakalpanāyāṃ na kiṃcit kenacid aviruddhaṃ siddhyet na ca kalpita eva virodhaḥ sarvatra tasya vastudharmatvenādhyavasīyamānatvāt sattvādivat sattvādayo pi sattvenādhyavasīyamānāḥ kalpitā evety ayuktaṃ tattvato rthasyāsattvādiprasaṃgāt sakaladharmanair ātmyopagamād adoṣo yam iti cet katham evaṃ dharmī tāttvikaḥ so pi kalpita eveti cet kiṃ punar akalpitaṃ spaṣṭam avabhāsamānaṃ svalakṣaṇam iti cet naikatreṃdrau dvitvasya bādhitatvaprasaṃgāt yadi punar abādhitaspaṣṭasaṃvedanavedyatvāt svalakṣaṇaṃ paramārthasat naikatreṃdrau dvitvādibādhitatvād iti manyase tadā katham abādhitavikalpādhyavasīyamānasya dharmasya dharmiṇo vā paramārthasattvaṃ nirākuruṣe vikalpādhyavasitasya sarvasyābādhitatvāsaṃbhavān na vastusattvam iti cet kutas tasya tadasaṃbhavaniścayaḥ vivādāpanno dharmādir nābādhito vikalpādhyavasitatvāt manorājyādivad ity anumānād iti cet sa tarhy abādhitatvābhāvas tasyānumānavikalpenādhyavasitaḥ paramārthasan na paramārthasan vā prathamapakṣe tenaiva hetor vyabhicāraḥ pakṣāṃtare tattvatas tasyābādhitatvaṃ abādhitatvābhāvasyābhāve tadabādhitatvavidhānāt na cāvicārasiddhayor dharmidharmayor abādhitatvābhāvaḥ pramāṇasiddham abādhitatvaṃ viruṇaddhi saṃvṛttisiddhena paramārthasiddhasya bādhanāniṣṭeḥ tadiṣṭau vā sveṣṭasiddher ayogāt kathaṃ vikalpādhyavasitasyābādhitatvaṃ pramāṇasiddham iti cet dṛṣṭasya kathaṃ bādhakābhāvād iti cet tata evānyasyāpi na hi dṛṣṭasyaiva sarvatra sarvadā sarvasya sarvathā bādhakābhāvo niścetuṃ śakyo na punar adhvasitasyeti bruvāṇaḥ svasthaḥ pratītyapalāpāt tato virodhaḥ kvacit tāttvika evābādhitapratyayaviṣayatvād iṣṭo vastusvabhāvavad iti virodhibhyāṃ bhinnasiddheḥ sa bhinna eva sarvathety ayuktam uktottaratvāt tābhyāṃ bhinnasya tasya virodhakatve sarvaḥ sarvasya virodhakaḥ syād iti nanu cārthāṃtarabhūto pi virodhinor virodhako virodhaḥ tadviśeṣaṇatve sati virodhapratyayaviṣayatvāt yas tu na tayor virodhakaḥ sa na tathā yathāparorthaḥ tato na sarvaḥ sarvasya virodhaka iti cen na tasya tadviśeṣaṇatvānupapatteḥ virodho hi bhāvaḥ sa ca tucchasvabhāvo yadi śītoṣṇadravyayor viśeṣaṇaṃ tadā sakṛttayor adarśanāpattiḥ atha śītadravyasyaiva viśeṣaṇaṃ tadā tad eva virodhi syān noṣṇadravyaṃ tathā ca na dviṣṭho sau ekatrāvasthiteḥ na caikatra virodhaḥ sarvadā tatprasaṃgāt etenoṣṇadravyasyaiva virodho viśeṣaṇaṃ ity api nirastaṃ yadi punaḥ karmasthakriyāpekṣayā viruddhamānatvaṃ virodhaḥ sa śītadravyasya viśeṣaṇaṃ kartṛsthakriyāpekṣayā virodhaḥ sa uṣṇadravyasya virodhasāmānyāpekṣayā virodhasyobhayaviśeṣaṇatvopapatter dviṣṭhatvaṃ tadā rūpāder api dviṣṭhatvaniyamāpattis tatsāmānyasya dviṣṭhatvāt rūpāder guṇaviśeṣaṇāt tatsāmānyasya padārthāṃtaratvāt na tadanekasthatve tasyānekasthatvam iti cet tarhi karmakartṛsthād virodhaviśeṣāt padārthāṃtarasya virodhasāmānyasya dviṣṭhatve kutas taddviṣṭhatvaṃ yena dvayor viśeṣaṇaṃ virodhaḥ etena guṇayoḥ karmaṇor dravyaguṇayoḥ guṇakarmaṇoḥ dravyakarmaṇor vā virodho viśeṣaṇaṃ ity apāstaṃ virodhasya guṇatve guṇādāv asaṃbhavāc ca tasyābhāvarūpatve kathaṃ sāmānyaviśeṣabhāvo yenānekavirodhiveśeṣaṇabhūtavirodhaviśeṣam avyāpi virodhasāmānyam upeyate yadi punaḥ ṣaṭpadārthavyatirekatvāt padārthaśeṣo virodho 'nekasthaḥ sa ca virodhyavirodhakabhāvapratyayaviśeṣasiddheḥ samāśrīyate tadā tasya kuto dravyaviśeṣaṇatvaṃ na tāvat saṃyogāt puruṣe daṃḍavat tasyādravyatvena saṃyogānāśrayatvāt nāpi samavāyād gavi viṣāṇavat tasya dravyaguṇakarmasāmānyaviśeṣavyatiriktatvenāsamavāyitvāt na ca saṃyogasamavāyābhyām asaṃbaṃdhasya virodhasya kvacid viśeṣaṇatā yuktā sarvasya sarvaviśeṣaṇānuṣaṃgāt samavāyavatsamavāyiṣu saṃyogasamavāyāsattve pi tasya viśeṣaṇateti cen na tasyāpi tathā sādhyatvāt na cābhāvavadbhāveṣu tasya viśeṣaṇatā tasyāpi tathā siddhyabhāvāt na hy asiddham asiddhasyodāharaṇaṃ atiprasaṃgāt nanu ca virodhināv etau samavāyināv imau nāstīha ghaṭa iti viśiṣṭapratyayaḥ kathaṃ viśeṣaṇaviśeṣyabhāvam aṃtareṇa syāt daṃḍīti pratyayavad bhavati cāyam abādhitavapur na ca dravyādiṣaṭpadārthānām anyatamanimitto 'yaṃ tadanurūpatvāt pratīteḥ nāpy animittaḥ kadācit kvacid bhāvāt tato syāpareṇa hetunā bhavitavyaṃ sato viśeṣaṇaviśeṣyabhāvaḥ saṃbaṃdhaśeṣaḥ padārthaśeṣeṣv avinābhāvavad iti samavāyavad abhāvavad vā virodhasya kvacid viśeṣaṇatvasiddhau tasyāpi viśeṣaṇaviśeṣyabhāvasya svāśrayaviśeṣāśrāyiṇaḥ kutas tadviśeṣaṇatvaṃ parasmād viśeṣaṇaviśeṣyabhāvād iti cet tasyāpi svaviśeṣyaviśeṣaṇatvaṃ parasmād ity anavasthād apratipattiviśeṣyasya viśeṣaṇapratipattim aṃtareṇa tadaniṣṭeḥ nāgṛhītaviśeṣaṇā viśeṣye buddhir iti vacanāt sudūram api gatvā viśeṣaṇaviśeṣyabhāvasyāparaviśeṣaṇaviśeṣyabhāvābhāve pi svāśrayaviśeṣaṇatvopagame samavāyāder api kva viśeṣaṇatvaṃ tadabhāve pi kiṃ na syāt iti na viśeṣaṇaviśeṣyabhāvasiddhiḥ tadasiddhau ca na kiṃcit kasyacid viśeṣaṇam iti na virodho virodhiviśeṣaṇatvena sidhyati virodhapratyayaviśeṣatvaṃ tu kevalaṃ virodhamātraṃ sādhayen na punar anayor virodha iti tatpratiniyamaṃ tato na virodhibhyo tyaṃtabhinno virodho bhyupagaṃtavyaḥ kathaṃcid virodhyātmakatve tu virodhasya pratiniyamasiddhir na kaścid upālaṃbha iti sūktaṃ virodhavatsvāśrayān nāmādīnāṃ bhinnābhinnatvasādhanaṃ nāmādibhir nyāso 'rthānām anarthaka iti cen na tasya prakṛtavyākaraṇārthatvād aprakṛtāvyākaraṇārthatvāc ca bhāvastambhaprakaraṇe hi tasyaiva vyākaraṇaṃ nāmastaṃbhādīnām avyākaraṇaṃ ca aprakṛtānāṃ na nāmādinikṣepābhāve rthasya ghaṭate tatsaṃkaravyatikarābhyāṃ vyavahāraprasaṃgāt nanu bhāvastaṃbhasya mukhyatvād vyākaraṇaṃ na nāmādīnāṃ gauṇamukhyayor mukhye saṃpratyaya iti vacanāt naitan niyataṃ gopālakamānaya kaṭajakamānayetyādau gauṇe saṃpratyayasiddheḥ na hi tatra yo gāḥ pālayati yo vā kaṭe jāto mukhyas tatra saṃpratyayo sti kiṃ tarhi yasyaitan nāma kṛtaṃ tatraiva gauṇe pratītiḥ kṛtrimatvād gauṇe saṃpratyayo na mukhye tasyākṛtrimatvāt kṛtrimākṛtrimayoḥ kṛtrime saṃpratyaya iti vacanāt naitadekāṃtikaṃ pāṃsulapādasya tatraivobhayagatidarśanāt sa hy aprakaraṇajñatvād ubhayaṃ pratyeti kim ahaṃ yo gāḥ pālayati yo vā kaṭe jātas tam ānayāmi kiṃ vā yasyaiṣā saṃjñā taṃ iti vikalpanāt prakaraṇajñasya kṛtrime saṃpratyayo stīti cet na tasyākṛtrime pi saṃpratyayopapattes tathā prakaraṇāt nanu ca jīvaśabdādibhyo bhāvajīvādiṣv eva saṃpratyayas teṣām arthakriyākāritvād iti cet na nāmādīnām api svārthakriyākāritvasiddheḥ bhāvārthakriyāyās tair akaraṇād anarthakriyākāritvaṃ teṣām iti cet nāmādyarthakriyāyās tarhi bhāvenākaraṇāt tasyānarthakriyākāritvam astu kāṃcid apy arthakriyāṃ na nāmādayaḥ kurvaṃtīty ayuktaṃ teṣām avastutvaprasaṃgāt na caitad upapannaṃ bhāvavannāmādīnām abādhitapratītyā vastutvasiddheḥ etena nāmaiva vāstavaṃ na sthāpanāditrayam iti śabdādvaitavādimataṃ sthāpanaiva kalpanātmikā na nāmāditrayaṃ vastu sarvasya kalpitatvād iti vibhramaikāṃtavādimataṃ dravyam eva tattvaṃ na bhāvāditrayam iti ca dravyādvaitavādidarśanaṃ prativyūḍhaṃ tadanyatamāpāye sakalasaṃvyavahārānupapatteś ca yuktaḥ sarvapadārthānāṃ nāmādibhir nyāsastāvatā prakaraṇaparisamāpteḥ

nanu nāmādibhir nyastānām akhilapadārthānām adhigamaḥ kena kartavyo yatas tadvyavasthā adhigamajasamyagdarśanavyavasthā ca syāt na cāstadhanā kasyacid vyavasthā sarvasya sveṣṭatattvavyavasthānuṣaṃgād iti vadaṃtaṃ pratyāha sūtrakāra

sarvārthānāṃ mumukṣubhiḥ kartavyo na punar asādhana evādhigama iti vākyārthaḥ katham asau taiḥ kartavya ityāha

tannisargād adhigamād vety atra sūtre nāmādinikṣiptānāṃ tattvārthānāṃ yo dhigamaḥ samyagdarśanahetutvena sthitaḥ sa iha śāstre prastāve vā kārtsnyataḥ pramāṇena kartavyo deśato nayair eveti vyavasthā nanv evaṃ pramāṇanayānām adhigamas tathānyaiḥ pramāṇanayaiḥ kāryas tadadhigamo py aparair ity anavasthā svatas teṣām adhigame sarvārthānāṃ svataḥ so stv iti na teṣām adhigamasādhanatvaṃ na vānadhigatā eva pramāṇanayāḥ padārthādhigamopāyā jñāpakatvād atiprasaṃgāc cety aparaḥ so py aprastutavādī pramāṇanayānām abhyāsānabhyāsāvasthayoḥ svataḥ parataś cādhigamasya vakṣyamāṇatvāt paratas teṣām adhigame kvacid abhyāsāt svato dhigamasiddher anavasthāpariharaṇāt svato dhigame sarvārthānām adhigamasya teṣām acetanatvenātiprasaṃgāt cetanārthānāṃ kathaṃcit pramāṇanayātmakatvena svato dhigamasyeṣṭatvāc ca śreyān pramāṇanayair adhigamo rthānāṃ sarvathā doṣābhāvāt

nanu ca pramāṇaṃ nayāś ceti dvaṃdvavṛttau nayasya pūrvanipātaḥ syād alpāctaratvān na pramāṇasya bahvactastvād ity ākṣepe prāha

na hy alpāctarād abhyarhitaṃ pūrvaṃ nipatatīti kasyacid aprasiddhaṃ lakṣaṇahetvor ity atra hetuśabdād alpāctarād api lakṣaṇapadasya bahvaco 'bhyarhitasya pūrvaprayogadarśanāt

kathaṃ punaḥ pramāṇam abhyarhitaṃ nayād ity āha

katham abhyarhitatvānabhyarhitatvābhyāṃ sakalādeśitvavikalādeśitve vyāptisiddhe yataḥ pramāṇanayayos te siddhyata iti cet prakṛṣṭāprakṛṣṭaviśuddhilakṣaṇatvād abhyarhitatvānabhyarhitatvayos tadvayāpakatvam iti brūmaḥ na hi prakṛṣṭāṃ viśuddhim aṃtareṇa pramāṇam anekadharmadharmisvabhāvaṃ sakalam artham ādiśati nayasyāpi sakalādeśitvaprasaṃgāt nāpi viśuddhyapakarṣam aṃtareṇa nayo dharmamātraṃ vā vikalam ādiśati pramāṇasyāvikalādeśitvaprasaṃgāt

nayaḥ pramāṇam eva svārthavyavasāyakatvādiṣṭapramāṇavad viparyayo vā tato na pramāṇanayayor bhedo sti yenābhyarhitetaratā ciṃtyā iti kaścit tad asat nayasya svārthaikadeśalakṣaṇatvena svārthaniścāyakatvāsiddheḥ svārtho ṃśasyāpi vastutve tatparicchede chedalakṣaṇatvāt pramāṇasya sa na ced vastu tadviṣayo mithyājñānam eva syāt tasyāvastuviṣayatvalakṣaṇatvād iti codyam asad eva kutaḥ

yathaiva hi samudrāṃśasya samudratve śeṣasamudrāṃśānām asamudratvaprasaṃgāt samudrabahutvāpattir vā teṣām api pratyekaṃ samudratvāt tasyāsamudratve vā śeṣasamudrāṃśānām apy asamudratvāt kvacid api samudravyavahārāyogāt samudrāṃśaḥ sa evocyate tathā svārthaikadeśo nayasya na vastu svārthaikadeśāṃtarāṇām avastutvaprasaṃgāt vastubahutvānuṣakter vā nāpy avastu śeṣāṃśānām apy avastutvena kvacid api vastuvyavasthānupapatteḥ kiṃ tarhi vastvaṃśa evāsau tādṛkpratīter bādhakābhāvāt

nāṃtarbahirvāṃśebhyo bhinnoṃśī kaścit tattvato sti yo hi pratyakṣabuddhāv ātmānaṃ na samarpayati pratyakṣatāṃ ca svīkaroti so yam amūlyadānakrayīty ayuktikam eva sthaviṣṭhasyaikasya sphuṭaṃ sākṣātkaraṇāt tadvayatirekeṇāṃśānām evāpratibhāsanāt tathā ime paramāṇavo nātmanaḥ pratyakṣabuddhau svarūpaṃ samarpayaṃti pratyakṣatāṃ ca svīkartum utsahaṃta ity amūlyadānakrayiṇaḥ

śakyaṃte hi kalpanāḥ pratisaṃkhyānena nivārayituṃ neṃdriyabuddhaya iti svayam abhyupetya kalpanāṃtare saty apy anivartamānaṃ sthavīyānsaṃ ekam avayavinaṃ kalpanāropitaṃ bruvan katham avayave vayavivacanaḥ yadi punar avayavikalpanāyāḥ kalpanāṃtarasya vāśuvṛtter vicchedānupalakṣaṇāt sahabhāvābhimāno lokasya tato na kalpanāṃtare sati kalpanātmano py avayavino stitvam iti matiḥ tadā katham iṃdrayabuddhīnāṃ kvacit sahabhāvas tāttvikaḥ siddhyet tāsām apy āśuvṛtter vicchedānupalakṣaṇāt sahabhāvābhimānasiddheḥ kathaṃ vāśvaṃ vikalpayato pi ca godarśanād darśanakalpanāvirahasiddhiḥ kalpanātmano pi godarśanasya tathāśvavikalpena sahabhāvapratīter avirodhāt tataḥ sarvatra kalpanāyāḥ kalpanāṃtarodaye nivṛttir eṣṭavyā anyatheṣṭavyāghātāt tathā ca na kalpanāropito ṃśī kalpanāṃtare saty apy anivartamānatvāt svasaṃvedanavat tasyārthakriyāyāṃ sāmarthyāc ca na kalpanāropitatvaṃ na hi māṇavake 'gnir adhyāropitaḥ pākādāv ādhīyate karāṃguliṣv āropito vainateyo nirviṣīkaraṇādāv ādhīyata iti cet na samudrollaṃghanādyarthakriyāyām api tasyādhānaprasaṃgāt nirviṣīkaraṇādayas tu tadā pānādimātranibaṃdhanā eveti na tato virudhyaṃte nanv arthakriyāśaktir asiddhāvayavinaḥ paramāṇūnām evārthakriyāsamarthasiddhes ta eva hy asādhāraṇārthakriyākāriṇo rūpāditayā vyavahriyaṃte jalāharaṇādilakṣaṇasādhāraṇārthakriyāyāṃ pravartamānās tu ghaṭāditayā tato ghaṭādyavayavino avastutvasiddhis tasya saṃvṛtasattvād iti cen na paramāṇūnāṃ jalāharaṇādyarthakriyāyāṃ sāmarthyānupapatter ghaṭāder eva tatra sāmarthyāt paramārthasiddheḥ paramāṇavo hi tatra pravartamānāḥ kaṃcid atiśayam apekṣaṃte navā na tāvad uttaraḥ pakṣaḥ sarvadā sarveṣāṃ tatra pravṛttiprasaṃgāt svakāraṇakṛtam atiśayam apekṣaṃta eveti cet kaḥ punar atiśayaḥ samānadeśatayotpāda iti cet kā punas teṣāṃ samānadeśatā bhinnadeśānām evopagatatvāt jalāharaṇādyarthakriyāyogyadeśatā teṣāṃ samānadeśatā nānyā yādṛśi hi deśe sthitaḥ paramāṇur ekas tatropayujyate tādṛśi pare pi paramāṇavaḥ sthitās tatraivopayujyamānāḥ samānadeśāḥ kathyaṃte na punar ekatra deśe vartamānā virodhāt sarveṣām ekaparamāṇumātratvaprasaṃgāt sarvātmanā parasparānupraveśād anyathaikadeśatvāyogād iti cet kā punar iyam ekā jalāharaṇādyarthakriyā yasyām upayujyamānā bhinnadeśavṛttayo py aṇavaḥ samānadeśāḥ syuḥ pratiparamāṇubhidyamānā hi sānekaiva yuktā bhavatām anyathānekaghaṭādiparamāṇusādhyāpi saikā syād aviśeṣāt satyaṃ anekaiva sā jalāharaṇādyākāraparamāṇūnām eva tat kriyātvena vyavaharaṇāt tadvayatirekeṇa kriyāyā virodhāt kevalam ekakāryakaraṇād ekatvenopacaryata iti cen na tatkāryāṇām apy ekatvāsiddhes tattvato nekatvenopagatatvāt svakīyaikāryakaraṇāt tatkāryāṇām ekatvopagame syād anavasthā tattvataḥ sudūram api gatvā bahūnām ekasya kāryasyānabhyupagamāt tadupagame vā nānāṇūnām eko vayavī kāryaṃ kiṃ na bhavet yadi punar ekatayā pratīyamānatvād ekaiva jalāharaṇādyarthakriyopeyate tadā ghaṭādyavayavī tata evaikaḥ kiṃ na syāt saṃvṛttyās tu tadekatvapratyayasya sāṃvṛtatvād iti cet jalāharaṇādyarthakriyāpi saṃvṛttyaikās tu tadaviśeṣāt tathopagame kathaṃ tattvato bhinnadeśānām aṇūnām ekasyām arthakriyāyāṃ pravṛtteḥ samānadeśatā yayotpāde tiśayas tais tatrāpekṣate tadanapekṣāś ca kathaṃ sādhāraṇādyarthakriyāhetavo tiprasaṃgād iti na ghaṭādivyavahārabhājaḥ syuḥ na cāyaṃ ghaṭādyekatvapratyayaḥ sāṃvṛtaḥ spaṣṭatvād akṣajatvād bādhakābhāvāc ca yatas tadekatvaṃ pāramārthikaṃ na syāt tato yuktāṃśino rthakriyāyāṃ śaktir aṃśavad iti nāsiddhaṃ sādhanaṃ spaṣṭajñānavedyatvāc ca nāṃśī kalpanāropitoṃśavat nanv aṃśā eva spaṣṭajñānavedyā nāṃśī tasya pratyakṣe 'pratibhāsanād iti cet na akṣavyāpāre saty ayaṃ ghaṭādir iti saṃpratyayāt asati tadabhāvāt nanv akṣavyāpāre ṃśā eva paramasūkṣmāḥ saṃcitāḥ pratibhāsaṃte ta eva spaṣṭajñānavedyāḥ kevalapratibhāsānaṃtaram āśv evāṃśivikalpaḥ prādur bhavann akṣavyāpārabhāvīti lokasya vibhramaḥ savikalpāvikalpayor jñānayor ekatvādhyavasāyād yugapadvṛtter laghuvṛtter vā yadāṃśadarśanaṃ spaṣṭaṃ tadaiva pūrvāṃśadarśanajanitāṃśivikalpasyābhāvāt tad uktaṃ manasor yugapadvṛttes savikalpāvikalpayoḥ vimūḍho laghuvṛtter vā tayor aikyaṃ vyavasyati iti tadapy ayuktaṃ vikalpenāspaṣṭena sahaikatvādhyavasāye nirvikalpasyāṃśadarśanasyāspaṣṭatvapratibhāsanānuṣaṃgāt spaṣṭapratibhāsena darśanenābhibhūtatvād vikalpasya spaṣṭapratibhāsanam eveti cet na aśvavikalpagodarśanayor yugapadvṛttau tata evāśv avikalpasya spaṣṭapratibhāsaprasaṃgāt tasya bhinnaviṣayatvān na godarśanenābhibhavo stīti cet kim idānīm ekaviṣayatve sati vikalpasya darśanenābhibhavaḥ sādhyate tatas tasya spaṣṭapratibhāsa iti mataṃ naitad api sādhīyaḥ śabdasvalakṣaṇadarśanena tatkṣaṇakṣayānumānavikalpasyābhibhavaprasaṃgāt nahi tasya tena yugapadbhāvo nāsti virodhābhāvāt tato sya spaṣṭapratibhāsaḥ syāt bhinnasāmagrījanyatvād anumānavikalpasya na darśanenābhibhava iti cet syād evaṃ yady abhinnasāmagrījanyayor vikalpadarśanayor abhibhāvyābhibhāvakabhāvaḥ siddhyet niyamāt na cāsau siddhaḥ sakalavikalpasya svasaṃvedanena spaṣṭāvabhāsinā pratyakṣeṇābhinnasāmagrījanyenāpy abhibhavābhāvāt svavikalpavāsanājanyatvād vikalpasya pūrvasaṃvedanamātrajanyatvāc ca svasaṃvedanasya tayor bhinnasāmagrījanyatvam eveti cet katham evam aṃśadarśanenāṃśivikalpasyābhibhavo nāma tathā dṛṣṭatvād iti cen na aṃśadarśanenāṃśivikalpo 'bhibhūta iti kasyacit pratītyabhāvāt nanu cāpi vikalpaḥ spaṣṭābho 'nubhūyate na cāsau yuktas tasyāspaṣṭāvabhāsitvena vyāptatvāt tad uktaṃ na vikalpānuviddhasya spaṣṭārthapratibhāsatā iti tato sya darśanābhibhavād eva spaṣṭapratibhāso 'nyathā tadasaṃbhavād iti cen na vikalpasyāspaṣṭāvabhāsitvena vyāptyasiddheḥ kāmādyupaplutacetasāṃ kāminyādivikalpasya spaṣṭatvapratīteḥ so kṣaja eva pratibhāso na vikalpaja ity ayuktaṃ nimīlitākṣasyāṃdhakārāvṛtanayanasya ca tadabhāvaprasaṃgāt bhāvanātiśayajanitatvāt tasya yogipratyakṣatety asaṃbhāvyaṃ bhrāṃtatvāt tato vikalpasyaivākṣajasya mānasasya vā kasyacit spaṣṭam atijñānāvaraṇakṣayopaśamāpekṣasyābhrāṃtasya bhrāṃtasya vā nirbādhapratītisiddhatvād avayavivikalpasya svataḥ spaṣṭatopapatteḥ siddham aṃśinaḥ spaṣṭajñānavedyatvam aṃśavat tac ca na kalpanāropitatve saṃbhavatīti tasyānāropitatvasiddheḥ nanu spaṣṭajñānavedyatvaṃ nāvayavino anāropitatvaṃ sādhayati kāminyādinā spaṣṭabhāvanātiśayajanitatadvikalpavedyena vyabhicārād iti cen na spaṣṭasatyajñānavedyatvasya hetutvāt tathā svasaṃvedyena sukhādinānaikāṃta ity api na maṃtavyaṃ kalpanānāropitatvasyākṣajatvasya sādhyatayānabhyupagamāt paramārthasattvasyaiva sādhyatvāt nanu paramārthasato vayavinaḥ spaṣṭajñānena vedanaṃ sarvāvayavavedanapūrvakaṃ katipayāvayavavavedanāsaṃbhavāt tadavayavānām api sthavīyasāmavayavitvena sakalāvayavavedanapuraḥsaratve tasya paramāṇūnām avayavānām avedanena tadārabdhaśatāṇukādīnāṃ vedanānuṣaṃgād abhimataparvatāder api vedanānupapatteḥ etena dvitīyapakṣopākṛtaḥ katipayaparamāṇuvedane tadavedanānupapatter aviśeṣāt tṛtīyapakṣe tu sakalāvayavaśūnye deśe vayavivedanaprasaṃgas tato nāvayavinaḥ spaṣṭajñānena vittiḥ yataḥ spaṣṭajñānavedyatvaṃ tattvataḥ siddhyet ity api pratītiviruddhaṃ sarvasya hi sthavīyānarthaḥ sphuṭataram avabhāsata iti pratītiḥ

sarvadā sarvathā sarvasyeṃdriyabudhyagocarān paramāṇūnasaṃspṛṣṭān svayam upayaṃstatreṃdriyajaṃ pratyakṣamabhrāṃtaṃ kathaṃ brūyāt yatas tasya sthaviṣṭākāradarśanaṃ bhrāṃtaṃ siddhyet kayācit pratyāsattyā tān iṃdriyabuddhiviṣayān icchat katham avayavivedanam apākurvīta sarvasyāvayavyāraṃbhakaparamāṇūnāṃ kārtsnyato 'nyathā vā vedanasiddhes tadvedanapūrvakāvayavivedanopapatteḥ sahāvayavāvayavivedanopapatter vā niyamābhāvāt yadi punar na paramāṇavaḥ kathaṃcit kasyacid iṃdriyabuddher gocarā nāpy avayavī na ca tatreṃdriyajaṃ pratyakṣam abhrāṃtaṃ sarvam ālaṃbate bhrāṃtam iti vacanāt sarvajñānānām anālaṃbanatvād iti matis tadā pratyakṣaṃ kalpanāpoḍham abhrāṃtam iti vaco 'narthakam eva syāt kasyacit pratyakṣasyābhāvāt

yatheṃdriyajasya bahiḥpratyakṣasya tattvato 'sadbhāvas tathā mānasasya yogijñānasya ca svarūpamātraparyavasitatvāt tataḥ svasaṃvedanam ekaṃ pratyakṣam iti cet siddhaṃ tarhi cetanātattvam aṃśāṃśisvarūpaṃ svasaṃvedanāt tasyaiva pratīyamānatvāt na hi sukhanīlādyābhāsāṃśā eva pratīyaṃte svaśarīravyāpinaḥ sukhādisaṃvedanasya mahato 'nubhavāt nīlādyābhāsasya ceṃdranīlādeḥ pracayātmanaḥ pratibhāsanāt

na hi svasaṃvidi pratibhāsamānasya vijñānapracayasya bhrāṃtatāyāṃ kicit svasaṃvedanam abhrāṃtaṃ nāma yatas tad eva pratyakṣaṃ siddhyet vijñānaparamāṇoḥ saṃvedanaṃ tad iti cet na tasya sarvadāpy apravedanāt sarvasya grāhyagrāhakātmanaḥ saṃvedanasya siddheḥ syān mataṃ na buddhyā kaścid anubhāvyo bhinnakālo sti suprasiddhabhinnakālān anubhāvyavat tasya hetutvenāpy anubhāvyatvasādhane nayanādinānekāṃtāt svākārārpaṇakṣameṇāpi tena tatsādhane samānārthasamanaṃtarapratyayena vyabhicārāt tenādhyavasāyasahitenāpi tatsādhane bhrāṃtajñānasamanaṃtarapratyayenānekāṃtāt tattvataḥ kasyacit tatkāraṇatvādyasiddheś ca nāpi samānakālas tasya svataṃtratvāt yogyatāviśeṣasyāpi tadvyatiriktasyāsaṃbhavāt tasyāpy anubhāvyatvāsiddheḥ pareṇa yogyatāviśeṣeṇānubhāvyatve navasthānāt prakārāṃtarāsaṃbhavāc ca nāpi buddher grāhakatvena paro nubhavo sti sarvathānubhāvyavadanubhāvakasyāsaṃbhave tadaghaṭanāt tato buddhir eva svayaṃ prakāśate grāhyagrāhakavaidhuryāt tad uktaṃ nānyo nubhāvyo buddhyāsti tasyā nānubhavo 'paraḥ grāhyagrāhakavaidhuryāt svayaṃ saiva prakāśate iti atrocyate

na hi buddhyānyo nubhāvyo nāsti saṃtānāṃtarasyānanubhāvyatvānuṣaṃgāt kutaścid avasthiter ayogāt tadupagame ca kutaḥ svasaṃtānasiddhiḥ pūrvottarakṣaṇānāṃ bhāvato nanubhāvyatvāt syād ākūtaṃ yathā vartamānabuddhiḥ svarūpam eva vedayate na pūrvām uttarāṃ vā buddhiṃ saṃtānāṃtaraṃ bahirarthaṃ vā tathātītānāgatā ca buddhis tataḥ svasaṃviditaḥ svasaṃtānaḥ svasaṃviditakramavartyanekabuddhikṣaṇātmakatvād iti tad asat vartamānayā buddhyā pūrvottarabuddhyor avedanāt svarūpamātraveditvāniścayāt te cānumānabuddhyā vedyete svarūpamātravedinyāv ity apy asāraṃ saṃtānāṃtarasiddhiprasaṃgāt tathā ca saṃtānāṃtaraṃ svasaṃtānaś cānumānabuddhyānubhāvyo na punar bahirartha iti kuto vibhāgaḥ sarvathāviśeṣābhāvāt vivādāpannā bahirarthabuddhir anālaṃbanā buddhitvāt svapnādibuddhivad ity anumānād bahirartho nanubhāvyo buddhyā siddhayati na punaḥ saṃtānāṃtaraṃ svasaṃtānaś ceti na buddhyāmahe svapnasaṃtānāṃtarasvasaṃtānabuddher anālaṃbanatvadarśanād anyathāpi tathātvasādhanasya kartuṃ śakyatvāt bahirarthagrāhyatādūṣaṇasya ca saṃtānāṃtaragrāhyatāyāṃ samānatvāt tasyās tatra kathaṃcid adūṣaṇatve bahirarthagrāhyatāyām apy adūṣaṇatvāt kathaṃ tatas tatpratikṣepa ity asty eva buddhyānubhāvyaḥ etena buddher buddhyaṃtareṇānubhavo pi paro stīti niścitaṃ tato na grāhyagrāhakavaidhuryāt svayaṃ buddhir eva prakāśate mā bhūt saṃtānāṃtarasya svasaṃtānasya vā vyavasthitir bahirarthavatsaṃvedanā dvaitasya grāhyagrāhakākāravivekena svayaṃ prakāśanād ity aparaḥ tasyāpi saṃtānāṃtarādyabhāvo 'nubhāvyaḥ saṃvedanasya syād anyathā tasyādvayasyāprasiddheḥ svānubhavanam eva saṃtānāṃtarādyabhāvānubhavanaṃ saṃvedanasyeti ca na subhāṣitaṃ svarūpamātrasaṃvedanasyaivāsiddhiḥ na hi kṣaṇikānaṃśasvabhāvaṃ saṃvedanam anubhūyate spaṣṭatayānubhavanasyaiva kṣaṇikatvāt kṣaṇikaṃ vedanam anubhūyata eveti cet na ekakṣaṇasthāyitvasyākṣaṇikatvasyābhidhānāt atha spaṣṭānubhavanam evaikakṣaṇasthāyitvaṃ anekakṣaṇasthāyitve tadvirodhāt tatra tadavirodhe vānādyanaṃtaspaṣṭānubhavaprasaṃgāt tathā cedānīṃ spaṣṭaṃ vedanam anubhavāmīti pratītir na syād iti mataṃ tad asat kṣaṇikatve vedanasyedānīm anubhavāmīti pratītau pūrvaṃ paścāc ca tathā pratītivirodhāt tadavirodhe vā katham anādyanaṃtarasaṃvedanasiddhir na bhavet sarvadedānīm anubhavāmīti pratītir eva hi nityatā saiva ca vartamānatā tathāpratīter vicchedābhāvāt tato na kṣaṇikasaṃvedanasiddhiḥ idānīm evānubhavanaṃ spaṣṭaṃ na pūrvaṃ na paścād iti pratīteḥ kṣaṇikaṃ saṃvedanam iti cet syād evaṃ yadi pūrvaṃ paścād vānubhavasya vicchedaḥ siddhyet na cāsau pratyakṣataḥ siddhyati tadanumānasya vaiphalyaprasaṃgāt paśyann apītyādigraṃthasya virodhāt pratyakṣapṛṣṭabhāvino vikalpād idānīm anubhavanaṃ mameti niścayān noktagraṃthavirodhaḥ tadbalād idānīm evety aniścayāc ca nānumāne naiṣphalyaṃ tatas tathā niścayād iti cet naitat sāraṃ pratyakṣapṛṣṭabhāvino vikalpasyedānīm anubhavo me na pūrvaṃ paścād veti vidhiniṣedhaviṣayatayān utpattau vartamānamātrānubhavavyavasthāpakatvāyogāt paśyann apītyādivirodhasya tadavasthatvād anyathā sarvatredam upalabhe nedam upalabhe ham iti vikalpadvayānutpattāv api dṛṣṭavyavahāraprasaṃgāt tadanyavyavacchedavikalpābhāve pīdānīṃ tenānubhavananiścaye tad evānumānanaiṣphalyam iti yat kiṃcid etat etenānumānād anubhavasya pūrvottarakṣaṇavyavacchedaḥ siddhyatīti nirākṛtaṃ svatas tenādhyakṣato vyāpter asiddheḥ paratonumānāt siddhāv anavasthāprasaṃgāt vipakṣe bādhakapramāṇabalād vyāptiḥ siddheti cet kiṃ tatra bādhakaṃ pramāṇaṃ na tāvad adhyakṣaṃ tasya kṣaṇikatvaniścāyitvenākṣaṇikatve bādhakatvāyogāt nāpy anumānaṃ kṣaṇikatvaviṣayaṃ tasyāsiddhavyāptikatvāt prathamānumānāt tadvyāptisiddhau parasparāśrayaṇāt sati siddhavyāptike vipakṣe bādhake numāne prathamānumānasya siddhavyāptikatvaṃ tatsiddhau ca tatsadbhāva iti vipakṣe bādhakasyānumānasyāpi parasmād vipakṣe bādhakānumānād vyāptisiddhau saivānavasthā etena vyāpakānupalaṃbhāt sattvasya kṣaṇikatvena vyāptiṃ sādhayan nikṣiptaḥ sattvam idam arthakriyāyā vyāptaṃ sādhanaṃ kramayaugapadyābhyāṃ te cākṣaṇikād vinivartamāne rthakriyāṃ svavyāpyāṃ nivartayataḥ sāpi nivartamānā sattvaṃ tatas tīrādarśiśakuninyāyena kṣaṇikatva eva sattvam avatiṣṭhata iti hi pramāṇāṃtaraṃ kramayaugapadyayor arthakriyayā tasyāś ca sattvena vyāpyavyāpakabhāvasya siddhau siddhyati tasya bādhyakṣataḥ siddhyasaṃbhave 'numānāṃtarād eva siddhau katham anavasthā na syāt tatsiddhāv api nākṣaṇike kramayaugapadyayor nivṛttiḥ siddhā śaśvadavicchinnātmany evānubhave 'nekakālavartitvalakṣaṇasya kramasyopapatter yaugapadyasya vāvicchinnānekapratibhāsalakṣaṇasya tatraiva bhāvāt sukhasaṃvedane prācyaduḥkhasaṃvedanābhāvān nāvicchinnam ekaṃ saṃvedanaṃ yadanādyanaṃtakālavartitayā kramavat syād iti cen na sukhaduḥkhādyākārāṇām anādyavidyopadarśitānām eva vicchedāt etena nānānīlapītādipratibhāsānāṃ deśavicchedād yugapatsakalavyāpino nubhavasyāvicchedābhāvaḥ pratyuktaḥ tattvatas tadvadvicchedābhāvāt tato na kṣaṇikam advayaṃ saṃvedanaṃ nāma tasya vyāpi nityasyaiva pratītisiddhatvāt tad evāstu brahmatattvam ity aparastaṃ pratyāha

kenacid viśeṣeṇa śūnyasya saṃvedanasyānubhave pi viśeṣāṃtareṇāśūnyatvān na sakalaviśeṣavirahitatvena kasyacit tadanubhavaḥ svaraśrṛṃgavat

yathaiva kṣaṇikam akṣaṇikaṃ vā nānaikaṃ vā bahirvastu nānaṃśaṃ tasya kṣaṇiketarātmano nānaikātmanaś ca sākṣāt pratibhāsanāt tathāṃtaḥsaṃvedanam api tadaviśeṣāt

svāṃśeṣv aṃśinaḥ pratyekaṃ kārtsnyena vṛttau bahutvam ekadeśena sāvayavatvam anavasthā ceti na dūṣaṇaṃ samyak tasya svāṃśebhyo bhinnasyānabhyupagamāt kathaṃcit tādātmyapariṇāmasya prasiddhes tasyaiva samavāyatvena sādhanāt navāṃśāṃśinos tādātmyāt tādātmye viruddhe pratyakṣatas tathopalaṃbhābhāvaprasaṃgāt na ca tathopalaṃbho numānena bādhyate tasya tatsādhanatvena pravṛtteḥ tathā hiyayor na kathaṃcit tādātmyaṃ tayor nāṃśāṃśibhāvo yathā sahyavindhyayoḥ aṃśāṃśibhāvaś cāvayavāvayavinor dharmadharmiṇor vā sveṣṭayor iti naikāṃtabhedaḥ tad evaṃ paramārthato ṃśāṃśisadbhāvāt sūktaṃ vastvaṃśa eva tatra ca pravartamāno nayaḥ svārthaikadeśavyavasāyaphalalakṣaṇo nayaḥ pramāṇam iti kaścid āha

yathāṃśo na vastu nāpy avastu kiṃ tarhi vastvaṃśa eveti mataṃ tathāṃśī na vastu nāpy avastu tasyāṃśitvād eva vastunoṃśāṃśisamūhalakṣaṇatvāt tato ṃśeṣv iva pravartamānaṃ jñānam aṃśiny api nayo stu no cet yathā tatra pravṛttaṃ jñānaṃ pramāṇaṃ tathāṃśeṣv api viśeṣābhāvāt tathopagame ca na pramāṇād aparo nayo stīty aparaḥ

guṇībhūtākhilāṃśe ṃśini jñānaṃ naya eva tatra dravyārthikasya vyāpārāt pradhānabhāvārpitasakalāṃśe tu pramāṇam iti nāniṣṭāpattir aṃśino tra jñānasya pramāṇatvenābhyupagamāt tataḥ pramāṇād apara eva nayaḥ nanv evam apramāṇātmako nayaḥ katham adhigamopāyaḥ syān mithyājñānavad iti ca na codyaṃ yasmāt

pramāṇād aparo nayo 'pramāṇam evānyathā vyādhātaḥ sakṛd ekasya pramāṇatvāpramāṇatvaniṣedhāsaṃbhavāt pramāṇatvaniṣedhenāpramāṇatvavidhānād apramāṇapratiṣedhena ca pramāṇatvavidher gatyaṃtarābhāvād iti na codyaṃ pramāṇaikadeśasya gatyaṃtarasya sadbhāvāt na hi tasya pramāṇatvam eva pramāṇād ekāṃtenābhinnasyāniṣṭer nāpy apramāṇatvaṃ bhedasyaivānupagamāt deśadeśinoḥ kathaṃcid bhedasya sādhanāt yenātmanā pramāṇaṃ tadekadeśasya bhedas tenāpramāṇatvaṃ yenābhedas tena pramāṇatvam evaṃ syād iti cet kim aniṣṭaṃ deśataḥ pramāṇapramāṇatvayor iṣṭatvāt sāmastyena nayasya tanniṣedhāt samudraikadeśasya tathāsamudratvāsamudratvaniṣedhavat kārtsnyena pramāṇaṃ nayaḥ saṃvādakatvāt sveṣṭapramāṇavad iti cen na asyaikadeśena saṃvādakatvāt kārtsnyena tatsiddheḥ katham evaṃ pratyakṣādes tataḥ pramāṇatvasiddhis tasyaikadeśena saṃvādakatvād iti cen na katipayaparyāyātmakadravye tasya tattvopagamāt tathaiva sakalādeśitvapramāṇatvenābhidhānāt sakalādeśaḥ pramāṇādhīna iti na ca sakalād eśitvam eva satyatvaṃ vikalādeśino nayasyāsatyatvaprasaṅgāt na ca nayo pi sakalādeśī vikalādeśo nayādhīna iti vacanāt nāpy asatyaḥ suniścitāsaṃbhavadbādhatvāt pramāṇavat tataḥ sūktaṃ sakalādeśi pramāṇaṃ vikalādeśino nayād abhyarhitam iti sarvathā virodhābhāvāt

nayo bhyarhitaḥ pramāṇāt tadviṣayāṃśe vipratipattau saṃpratyayahetutvād iti cen na kasyacit pramāṇād evāśeṣavastunirṇayāt tadviṣayāṃśe vipratipatter asaṃbhavān nayāt saṃpratyayāsiddheḥ kasyacit tatsaṃbhave nayāt saṃpratyayasiddhir iti cet sakale vastuni vipratipattau pramāṇāt kiṃ na saṃpratyayasiddhiḥ so yaṃ sakalavastuvipratipattinirākaraṇasamarthāt pramāṇād vastvekadeśavipratipattinirasanasamarthaṃ sann ayam abhyarhitaṃ bruvāṇo na nyāyavādī

na hi matyavadhimanaḥparyayāṇām anyatamenāpi pramāṇena gṛhītasyārthasyāṃśe nayāḥ pravartaṃte teṣāṃ niḥśeṣadeśakālārthagocaratvāt matyādīnāṃ tadagocaratvāt na hi manomatir apy aśeṣaviṣayā karaṇaviṣaye tajjātīye vā pravṛtteḥ

yathaiva hi śrutaṃ pramāṇam adhigamajasamyagdarśananibaṃdhanatattvārthādhigamopāyabhūtaṃ matyavadhimanaḥparyāyakevalātmakaṃ ca vakṣyamāṇaṃ tathā śrutamūlā nayāḥ siddhās teṣāṃ parokṣākāratayā vṛtteḥ tataḥ kevalamūlā nayāstrikālagocarāśeṣapadārthāṃśeṣu vartanād iti na yuktam utpaśyāmas tadvat teṣāṃ spaṣṭatvaprasaṃgāt na hi spaṣṭasyāvadher manaḥparyayasya vā bhedāḥ svayam aspaṣṭā na yujyaṃte śrutākhyapramāṇamūlatve tu nayānām aspaṣṭāvabhāsitvenāviruddhānāṃ sūktaṃ tebhyaḥ pramāṇasyābhyarhitatvāt prāgvacanam

nanu pramāṇanayebhyo dhigamasyābhinnatvān na tatra teṣāṃ karaṇatvanirdeśaḥ śreyānityārekāyām āha

na hi pramāṇena nayaiś cādhyavasāyātmādhigamaḥ kvacit saṃbhāvyaḥ kṣaṇakṣayādāv api tatprasaṃgāt vyavasāyajananaḥ svayam adhyavasāyātmāpy adhigamo yukta iti cen na tasya tajjananavirodhāt svalakṣaṇavat bodhaḥ svayam avikalpako pi vikalpam upajanayati na punar artha iti kiṃkṛto vibhāgaḥ pūrvavikalpavāsanāpekṣādivikalpapratibhāsād vikalpasyotpattau kathamarthāt tādṛśān notpattiḥ yathā cāpratibhātād arthāt tadutpattāv atiprasaṃgas tathā svayam aniścitād api yadi punar arthadarśanaṃ tadvikalpavāsanāyāḥ prabodhakatvād vikalpasya janakaṃ tadā kṣaṇakṣayādau vikalpajananaprasaṃgas tata eva tasya nīlādāv iva tatrāpy aviśeṣāt kṣaṇakṣayādāv anabhyāsān na tattadvikalpavāsanāyāḥ prabodhakam iti cet ko yam abhyāso nāma bahuśo darśanam iti cen na tasya nīlādāv iva tatrāpy aviśeṣād abhāvāsiddheḥ tadvikalpotpattir abhyāsa iti cet tasya kutaḥ kṣaṇakṣayādidṛṣṭāv abhāvaḥ tadvikalpavāsanāprabodhakatvābhāvād iti cet so yam anyonyasaṃśrayaḥ siddhe hi kṣaṇakṣayādau darśanasya tadvikalpavāsanāprabodhakatvābhāve bhyāsābhāvasya siddhis tatsiddhau ca tatsiddhir iti etena nīlādau darśanasya tadvāsanāprabodhakatvābhyāsebhyo 'nyonyāśrayo vyākhyātaḥ sati tadvāsanāprabodhakatve tadvikalpotpattilakṣaṇobhyāsas tatra ca sati tad iti nīlādāv iva kṣaṇakṣayādāv api darśanasyāsyāviśeṣa eva kvacid abhyāsasyānabhyāsasya vā vyavasthāpayitum aśakteḥ vastusvabhāvān nīlādāv anubhavaḥ paṭīyāṃs tadvāsanāyāḥ prabodhako na tu kṣaṇakṣayādāv iti cet kim idaṃ tatrānubhavasya paṭīyastvaṃ tadvikalpajanakatvam iti cet tad eva kutaḥ tadvāsanāprabodhakatvād iti cet so yam anyonyasaṃśrayaḥ spaṣṭatvaṃ tu yadi tasya paṭīyastvaṃ tadā kṣaṇakṣayādāv api samānaṃ prakaraṇārthitvāpekṣo nīlādāv anubhavas tadvāsanāyāḥ prabodhaka ity apy asāraṃ kṣaṇakṣayādāv api tasyāviśeṣāt saty api kṣaṇakṣayādau prakaraṇe rthitve ca tadvikalpavāsanāprabodhakābhāvāc ca nīlādau na tadapekṣaṃ darśanaṃ tatprabodhakaṃ yuktaṃ vyabhicārāt nīlādau darśanasya sāmarthyaviśeṣas tatkāryeṇa vikalpenānumīyamānas tadvāsanāyāḥ prabodhako nābhyāsād iti cet tarhi sāmarthyaviśeṣo rthasyaiva sākṣādvyavasāyenāmīyamāno vyavasāyasya janako stu kim adṛṣṭaparikalpanayā yataś ca sāmarthyaviśeṣād darśanaṃ vyavasāyasya janakaṃ tadvāsanāyāś ca prabodhakaṃ tata evātmā tajjanakas tatprabodhakaś cāstu tathā ca nāmny eva vivādo darśanam ātmeti nārthe tattadāvaraṇavicchedaviśiṣṭasyātmana eveṃdriyādibahiraṃgakāraṇāpekṣasya yathāsaṃbhavaṃ vyavasāyajanakatveneṣṭatvāt tadvyatirekeṇa darśanasyāpratītikatvāc ceti nivedayiṣyate pratyakṣaprakaraṇe tato nādhyavasāyātmā pratyeyo dhigamo rthānāṃ sarvathānupapannatvāt puruṣasya svavyavasāya evādhigamo nārthavyavasāyas tadvyatirekeṇārthasyābhāvād iti kecid vedāṃtavādinaḥ te pi na tāttvikāḥ puruṣād bhinnasyājīvārthasya jīvādisūtre sādhitatvāt tadvyavasāyasyāpi ghaṭanāt arthasyaiva vyavasāyo na svasya svātmani kriyāvirodhād ity aparaḥ so pi yat kiṃcanabhāṣī svātmany eva kriyāyāḥ pratīteḥ svātmā hi kriyāyāḥ svarūpaṃ yadi tadā kathaṃ tatra tadvirodhaḥ sarvasya vastunaḥ svarūpe virodhānuṣakter niḥsvarūpatvaprasaṃgāt kriyāvadātmā svātmā cet tatra tadvirodhe kriyāyā nirāśrayatvaṃ sarvadravyasya ca niṣkriyatvam upaḍhauketa na caivaṃ karmasthāyāḥ kriyāyāḥ karmaṇi kartṛsthāyāḥ kartari pratīyamānatvāt yadi punaḥ jñānakriyāyāḥ kartṛsamavāyinyāḥ svātmani karmatayā virodhas tato nyatraiva karmatvadarśanād iti mataṃ tadā jñānenārtham ahaṃ jānāmīty atra jñānasya karaṇatayāpi virodhaḥ syāt kriyāto nyasya karaṇatvadarśanāt jñānakriyāyāḥ karaṇajñānasya cānyatvād avirodha iti cet kiṃ punaḥ karaṇajñānaṃ kā vā jñānakriyā viśeṣaṇajñānaṃ karaṇaṃ viśeṣyajñānaṃ tatphalatvāt jñānakriyeti cet syād evaṃ yadi viśeṣaṇajñānena viśeṣyaṃ jānāmīti pratītir utpadyeta na ca kasyacid utpadyate viśeṣaṇajñānena viśeṣaṇaṃ viśeṣyajñānena ca viśeṣyaṃ jānāmīty anubhavāt karaṇatvena jñānakriyāyāḥ pratīyamānatvād avirodhe karmatvenāpy ata evāvirodho stu viśeṣābhāvāt cakṣurādikaraṇaṃ jñānakriyāto bhinnameveti cen na jñānenārthaṃ jānāmīty api pratīteḥ jñāyate 'neneti jñānaṃ cakṣurādy eva jñānakriyāyāṃ sādhakatamaṃ karaṇam iti cet na tasya sādhakatamatvanirākaraṇāt tatra jñānasyaiva sādhakatamatvopapatteḥ nanu yad evārthasya jñānakriyāyāṃ jñānaṃ karaṇaṃ saiva jñānakriyā tatra kathaṃ kriyākaraṇavyavahāraḥ pratītikaḥ syād virodhād iti cen na kathaṃcid bhedāt pramātur ātmano hi vastuparicchittau sādhakatamatvena vyāpṛtaṃ rūpaṃ karaṇaṃ nirvyāpāraṃ tu kriyocyate svātaṃtryeṇa punarvyāpriyamāṇaḥ kartātmeti nirṇītaprāyaṃ tena jñānātmaka evātmā jñānātmanārthaṃ jānātīti kartṛkaraṇakriyāvikalpaḥ pratītisiddha eva tadvat tatra karmavyavahāro pi jñānātmā ātmātmānam ātmanā jānātīti ghaṭate sarvathā kartṛkaraṇakarmakriyānām abhedānabhyupagamāt tāsāṃ kartṛtvādiśaktinimittatvāt kathaṃcid abhedasiddheḥ tato jñānaṃ yenātmanārthaṃ jānāti tenaiva svam iti vadatāṃ svātmani kriyāvirodha eva paricchedyasya rūpasya sarvathā paricchedakasvarūpād abhinnasyopagateś ca kathaṃcit tadbhedavādināṃ tu nāyaṃ doṣaḥ nanu ca yenātmanā jñānam ātmānaṃ vyavasyati yena cārthaṃ tau yadi tato nanyau tadā tāv eva na jñānaṃ tasya tatra praveśāt svarūpavat jñānam eva vā tayos tatrānupraveśāt tathā ca na svārthavyavasāyaḥ yadi punas tau tato nyau tadā svasaṃvedyau svāśrayajñānavedyau vā prathamapakṣe svasaṃviditajñānatrayaprasaṃgaḥ tatra ca pratyekaṃ svārthavyavasāyātmakatve sa eva parynuyogo 'navasthā ca dvitīyapakṣe pi svārthavyavasāyahetubhūtayoḥ svasvabhāvayor jñānaṃ yadi vyavasāyātmakaṃ tadā sa eva doṣo 'nyathā pramāṇatvāghaṭanāt tato na svārthavyavasāyaḥ saṃbhavatīty ekāṃtavādinām upālaṃbhaḥ syādvādināṃ na yathāpratīti tadabhyupagamāt svārthavyavasāyasvabhāvadvayāt kathaṃcid abhinnasyaikasya jñānasya pratipatteḥ sarvathā tatas tasya bhedābhedayor asaṃbhavāt tatpakṣabhāvidūṣaṇasya nirviṣayatvād dūṣaṇābhāsatopapatteḥ parikalpitayor bhedābhedaikāṃtayos taddūṣaṇasya pravṛttau sarvatra pravṛttiprasaṃgāt kasyacid iṣṭatattvavyavasthānupapatteḥ saṃvedanamātram api hi svarūpaṃ saṃvedayamānaṃ yenātmanā saṃvedayate tasya hetor bhedābhedaikāṃtakalpanāyāṃ yathopavarṇitadūṣaṇam avatarati kiṃ punar anyatra yadi punaḥ saṃvedanaṃ saṃvedanam eva tasya svarūpe vedyavedakabhāvāt saṃvṛtyā tatsvarūpaṃ saṃvedayata iti vacanaṃ tadā svārthavyavasāyaḥ svārthavyavasāya eva svasyārthasya ca vyavasāya ity ayoddhārakalpanayā nayavyavahārāt tato nāsaṃbhavaḥ svārthaviniścayasya svasaṃvedane rthavyavasāyāsattvād avyāptir iti cen na jñānasvarūpasyaivārthatvāt tasyāryamāṇatvād anyathā bahirarthasyāpy anarthatvaprasaṃgāt nanu svarūpasya bāhyasya cārthatve 'rthavyavasāya ity astu nārthaḥ svagrahaṇena satyaṃ kevalaṃ svasmai yogyo rthaḥ svātmā parātmā tadubhayaṃ vā svārtha ity api vyākhyāne tadgrahaṇasya sārthakatvān na doṣaḥ svarūpalakṣaṇe rthe vyavasāyasyāpramāṇe pi bhāvād ativyāptir iti cet na tatra sarvavedanasya pramāṇatvopagamāt na ca pramāṇatvāpramāṇatvayor ekatra virodhaḥ saṃvādāsaṃvādadarśanāt tathā vyavasthānāt sarvatra pramāṇetaratvayos tāvanmātrāyattatvād iti vakṣyate cakṣurdarśanādau kiṃcid iti svārthaviniścayasya bhāvād ativyāptir ity api na śaṃkanīyaṃ ākāragrahaṇāt na hi tatra svārthākārasya viniścayo sti nirākārasya sanmātrasya tenālocanāt viparyayajñāne kasyacit kadācit kvacit svārthākāraniścayasya bhāvād api nātivyāptir vigrahaṇāt viśeṣeṇa deśakālanarāṃtarāpekṣabādhakābhāvarūpeṇa niścayo hi viniścayaḥ sa ca viparyayajñāne nāstīti niravadyaḥ svārthākāraviniścayo dhigamaḥ kārtsnayataḥ pramāṇasya deśato nayānām abhinnaphalatvena kathaṃcit pratyeyaḥ pramāṇanayatat phalavidbhiḥ evaṃ ca pramāṇanayair adhigama ity atra sūtre pramāṇanayānāṃ yat karaṇatvena vacanaṃ sūtrakārasya tadghaṭanāṃ yāty eva tebhyo dhigamasya phalasya kathaṃcid bhedasiddheḥ

saṃvedanasyārthena sārūpyaṃ pramāṇaṃ tatra grāhakatayā vyāpriyamāṇatvāt putrasya pitrā sārūpyavat pitṛsvarūpo hi putraḥ pitṛrūpaṃ gṛhṇātīti loko bhimanyate na ca tattvatas tasya grāhako nīrupatvaprasaṃgāt tadvadarthasarūpasaṃvedanam arthaṃ gṛhṇātīti vyavaharatīti tat tasya grāhakatvāt pramāṇam arthādhigatiḥ phalaṃ tasya tadarthatvāt na ca saṃvedanād arthasārūpyam anyad eva svasaṃvedyatvād adhigativat na hy adhigatiḥ saṃvedanād anyā tasyānadhigam aprasaṃgāt tatas tad eva pramāṇaṃ phalaṃ na punaḥ pramāṇāt tatphalaṃ bhinnam anyatra kalpanāmātrād iti kecit

na hi niraṃśāṃ saṃvittiṃ svayam upetya pramāṇaphaladvayarūpatāṃ tattvapravibhāgena kalpayaṃto yuktivādinas tathākalpane hetuviśeṣasyāsaṃbhavitvāt

na hi nimittaviśeṣād vinā kalpitaṃ sārūpyam anyad vā kiṃcid arthaṃ sādhayati manorājyāder api tathānuṣaṃgāt nāpy asārūpyavyāvṛttitaḥ sārūpyaṃ anadhigativyāvṛttito dhigatiḥ saṃvedane naṃśe pi vastuto vyavahriyata iti yuktaṃ daridre py arājyavyāvṛttyā rājyaṃ aniṃdratvavyāvṛttyā iṃdratvam ityādivyavahārānuṣaṃgāt yadi punas tatra rājyāder abhāvāt tadvyāvṛttir asiddhā tadā saṃvedanasya sārūpyādiśūnyatvāt katham asārūpyādivyāvṛttiḥ yatas tannibaṃdhanaṃ sārūpyakalpanaṃ tasyātra syāt tato na sākāro bodhaḥ pramāṇam

yathaiva hi nīlavedanaṃ nīlasyākāraṃ bibharti tathā kṣaṇakṣayāder api tadabhinnatvād viśeṣāṃtarasya cābhāvāt tato nīlākāratvān nīlavedanasya nīlavyavasthāpakatve kṣaṇakṣayādivyavasthāpakatāpattir anyathā tadākāreṇa vyabhicārāt na tadākāratvāt tadvyavasthāpakatvaṃ sādhyate kiṃ tarhi tadvyavasthāpakatvāt tadākāratvam iti cen na svarūpavyavasthāpakatvenānekāṃtāt

svarūpe pratiniyamavyavasthāpakatvaṃ saṃvedanasya sārūpyāpāye pi bruvāṇaḥ kathamarthe sārūpyaṃ tataḥ sādhayet nirākārasya bodhasya kenacid arthena pratyāsattivikarṣābhāvāt sarvaikavedanāpattir ity ayuktaṃ svarūpasaṃvedanasyāpi tathā prasaṃgāt nanu ca saṃvedanam asaṃvedanād bhinnaṃ svakāraṇāt tadutpannaṃ svarūpaprakāśakaṃ yuktam eva anyathā tasyāsaṃvedanatvaprasakter iti cet tarhy arthasaṃvedanam apy anarthasaṃvedanād bhinnaṃ svahetor upajātam arthaprakāśakam astu tasyānyathānarthasaṃvedanatvāpattir iti samānaṃ sarvasyārthasya prakāśakaṃ kasmān neti cet svasaṃvedanam api pararūpasya kasmān na prakāśakaṃ svarūpaprakāśane yogyatāsadbhāvāt pararūpaprakāśane tu tadabhāvād iti cet pratiniyatārthaprakāśane sarvārthaprakāśanābhāvāt samaḥ parihāraḥ pratītyanatilaṃghanasyāpy aviśeṣāt saṃvṛttyā sārūpye pi saṃvedanasya sārūpyād adhigatir ity ayuktaṃ tasya dviṣṭhatvād ekatrāsaṃbhavāt grāhyasya svarūpasya grāhakāt svarūpād bhedakalpanayā tasya tena sārūpyakalpanād adoṣa iti cet tad api grāhyaṃ grāhakaṃ ca svarūpaṃ yadi svasaṃviditaṃ tadānyagrāhyagrāhakasvarūpakalpane pratyekam anavasthā tadasvasaṃviditaṃ cet kathaṃ saṃvedanasvarūpam iti yat kiṃcid etat na cāyaṃ doṣaḥ samānaḥ saṃvittiṃ svārthena ghaṭayati sati pramāṇe svāvaraṇakṣayāt kṣayopaśamād vā tathāsvabhāvatvāt pramāṇasya tan na sārūpyam asya pramāṇam adhigatiḥ phalam ekāṃtato narthāṃtaraṃ tata iti niścitam

yatsvārthādhigamād atyaṃtaṃ bhinnaṃ tadajñānam eva yathā ghaṭādi tathā ca kasyacit pramāṇaṃ na vājñānasya pramāṇatā yuktā

sādhakatamatvaṃ pramāṇatvena vyāptaṃ tadarthaparicchittau cakṣurāder upalabhyamānaṃ pramāṇatvaṃ sādhayatīti yadīṣyate tadā taddravyacakṣurādi bhāvacakṣurādi vā na tāvaddravyane trādi tasya sādhakatamatvāsiddheḥ na hi tatsādhakatamaṃ svārthaparicchittāv acetanatvād viṣayavat yat tu sādhakatamaṃ taccetanaṃ dṛṣṭaṃ yathā viśeṣaṇajñānaṃ viśeṣya paricchittau na ca cetanaṃ paudgalikaṃ dravyanayanādīti na sādhakatamaṃ yataḥ pramāṇaṃ siddhyet chidau paraśvādinā sādhakatamena vyabhicāra iti cen na svārthaparicchittau sādhakatamatvābhāvasya sādhyatvāt na hi sarvatra sādhakatamatvaṃ pramāṇatvena vyāptaṃ paraśvāder api pramāṇatvaprasaṃgāt bhāvane trādicetanaṃ pramāṇam iti tu nāniṣṭaṃ tasya kathaṃcit sādhakatamatvopapatteḥ ātmopayogasya svārthapramitau sādhakatamatvāt tasya bhāveṃdriyatvopagamāt

hānopādānānapekṣyaṃ jñānaṃ vyavahitaṃ phalaṃ pramāṇasyājñānavyāvṛttir avyavahitam ity api syādvādāśrayaṇe yuktaṃm anyathā tadayogāt hānādijñānasyāpi pramāṇāt kathaṃcid avyavadhānopalabdheḥ sarvathā vyavahitatvāsiddheḥ tathā hi

na hy ekena pramite rthe parasya hānādivedanaṃ tatpramāṇaphalaṃ yuktam atiprasaṃgāt yasya yatra pramāṇaṃ jñānaṃ tasyaiva tatra phalajñānam ity upagame siddhaṃ pramāṇaphalayor ekapramātrātmakayor ekatvaṃ na caivaṃ tayor bhedapratibhāso virudhyate viśeṣāpekṣayā tasya vyavasthānāt

sākṣāt pramāṇaphalayor abheda evety ayuktaṃ paryāyaśaktibhedam aṃtareṇa karaṇasādhanasya bhāvasādhanasya ca phalasyānupapatteḥ sarvathaikye tayor ekasādhanatvāpatteḥ karaṇādyanekakārakasyaikatrāpi kalpanāmātrād upapattir iti cen na tattvataḥ saṃvedanasyākārakatvānuṣakteḥ na cākārakaṃ vastu kūṭasthavat tayor asākṣād bheda evety apy asaṃgataṃ tadekopādānatvābhāvaprasaṃgāt na ca tayor bhinnopādānatā yuktā saṃtānāṃtaravad anusaṃdhānavirodhāt yadā punar avyavahitaṃ vyavahitaṃ ca phalaṃ pramāṇād dravyārthād abhinnaṃ paryāyārthād bhinnam iṣyate tadā na kaścid virodhas tathāpratīteḥ

matyādijñānaṃ vakṣyamāṇaṃ tadātmakaṃ pramāṇaṃ svārthaṃ śabdātmakaṃ parārthaṃ śrutaviṣayaikadeśajñānaṃ nayo vakṣyamāṇaḥ sa svārthaḥ śabdātmakaḥ parārthaḥ kārtsnyato deśataś ca tattvārthādhigamaḥ phalātmā sa ca pramāṇān nayāc ca kathaṃcid bhinna iti sūktaṃ pramāṇanayapūrvakaḥ śabdo vidhipradhāna evety ayuktaṃ pratiṣedhasya śabdād apratipattiprasaṃgāt tasya guṇabhāvenaiva tataḥ pratipattir ity apy asāraṃ sarvatra sarvadā sarvathā pradhānabhāvenāpratipannasya guṇabhāvānupapatteḥ svarūpeṇa mukhyataḥ pratipannasya kvacid viśeṣaṇatvādidarśanāt pratiṣedhapradhāna eva śabda ity apy anenāpāstaṃ kramād ubhayapradhāna eva śabda ity api na sādhīyaḥ tasyaikaikapradhānatvapratīter apy abādhitatvāt sakṛdvidhiniṣedhātmano rthasyāvācaka eveti ca mithyā tasyāvācyaśabdenāpy avācyatvaprasakteḥ vidhyātmano rthasya vācaka evobhayātmano yugapadavācaka evety ekāṃto pi na yuktaḥ pratiṣedhātmanaḥ ubhayātmanaś ca sahārthasya vācakatvāvācakatvābhyāṃ śabdasya pratīteḥ ittham evety apy asaṃgatam anyathāpi saṃpratyayāt kramākramābhyām ubhayātmano rthasya vācakaś cāvācakaś ca nānyathety api pratītiviruddhaṃ vidhimātrādipradhānatayāpi tasya prasiddher iti saptadhā pravṛtto rthe śabdaḥ pratipattavyo vidhipratiṣedhavikalpāt

na hy ekasmin vastuni praśnavaśād vidhiniṣedhayor vyastayoḥ samastayoś ca kalpanayoḥ saptadhā vacanamārgo virudhyate tatra tathāvidhayos tayoḥ pratītisiddhatvād ekāṃtamaṃtareṇa vastutvānupapatter asaṃbhavāt svalakṣaṇe tayor apratīter vikalpākāratayā saṃvedanān na pratītisiddham iti cet kiṃ punar vyastasamastābhyāṃ vidhipratiṣedhābhyāṃ śūnyaṃ svalakṣaṇam upalakṣyate kadācit saṃhṛtasakalavikalpāvasthāyām upalakṣyata eva tadanaṃtaraṃ vyucchittacittadaśāyām idam ittham asty anyathā nāstītyādividhipratiṣedhadharmaviśeṣapratīteḥ pūrvaṃ tathāvighavāsanopajanitavikalpabuddhau pravṛtteḥ kevalaṃ tān dharmaviśeṣāṃs tatra pratibhāsamānān api kutaścid vibhramahetoḥ svalakṣaṇe py āropayaṃs tad api taddharmātmakaṃ vyavahārī manyate vastutas taddharmāṇām asaṃbhavāt saṃbhave vā pratyakṣe pratibhāsaprasaṃgād ekatrāpi nānābuddhīnāṃ nivārayitum aśakter iti kecit te pi paryanuyojyāḥ kutaḥ sakaladharmavikalaṃ svalakṣaṇam abhimatadaśāyāṃ pratibhāsamānaṃ viniścitam iti pratyakṣata eveti cen na tasyāniścāyakatvāt niścayajanakatvān niścāyakam eva tad iti cet tarhy astitvādidharmaniścayajananāt tanniścayo pi pratyakṣo stu tasya tanniścāyakatvopapatteḥ anyathā svalakṣaṇaniścāyakatvasya virodhāt yadi punar astitvādidharmavāsanāvaśāt taddharmaniścayasyotpatter na pratyakṣaṃ tanniścayasya janakam iti mataṃ tadā svalakṣaṇaṃ śuddhaṃ pratibhātam iti niścayasyāpi svalakṣaṇavāsanābalād udayān na tat tasya janakaṃ syāt svalakṣaṇe nubhavanābhāve niścayāyogo na punar astitvādidharmeṣv iti svaruciprakāśamātraṃ śrutimātrāt taddharmaniścayasyotpattau svalakṣaṇanirṇayasyāpi tata evotpattir astu tathā ca na vastutaḥ svalakṣaṇasya siddhis taddharmavat svalakṣaṇasya tanniścayajananāsamarthād api pratyakṣāt siddhau taddharmāṇām api tathāvidhād evādhyakṣāt siddhiḥ syāt pratyakṣe svalakṣaṇam eva pratibhāti na tu kiyaṃto dharmā ity ayuktaṃ sattvādidharmākrāṃtasyaiva vastunaḥ pratibhāsanāt pratyakṣād uttarakālam aniścitāḥ kathaṃ pratibhāsaṃte nāma taddharmā iti cet svalakṣaṇaṃ kathaṃ svalakṣaṇatvena sāmānyena rūpeṇa niścitam eva tat pratyakṣapṛṣṭabhāvinā niścayeneti cet taddharmāḥ kathaṃ sāmānyenāniścitāḥ samānākārasyāvastutvāt tena niścitā na te vāstavāḥ syur iti cet svalakṣaṇaṃ kathaṃ tena niścīyamānaṃ vastu sat tathā tadavastv eveti cet yathā na niścīyate tathā vastu tad ity āyātaṃ tac cānupapannaṃ puruṣādyadvaitavat svalakṣaṇam eva vastu sat svārthakriyānimittatvān nātmādyadvaitam ity api na satyaṃ sattvādidharmāṇām abhāve tasya tannimittatvāsiddheḥ svaraśrṛṃgādivat sarvatra sarvathaikāṃte py akriyānimittatvasya nirākṛtatvāc ca bahiraṃtar vānekāṃtātmany eva tasya samarthanāt kṣaṇikasvalakṣaṇasya tannimittatvam aṃgīkṛtyāśakyaniścayasyāpi dharmāṇāṃ tatpratikṣepe tāny apy aṃgīkṛtya svalakṣaṇe tatpratikṣepasya kartuṃ suśakatvāt tathā hisattvādayo dharmā evārthakriyākāriṇaḥ saṃhṛtasakalavikalpāvasthāyām upalakṣyaṃte na svalakṣaṇaṃ tasya svavāsanāprabodhād vikalpabuddhau pratibhāsanāt kevalaṃ tatrāvabhāsamānam api taddharme dhyāropayan kutaścid vibhramād arthakriyānimittam iva jano numanyate paramārthatas tasyāsaṃbhavāt saṃbhave vādhyakṣe 'vabhāsānuṣaṃgāt citrasaṃvidāṃ sakṛd apanetum aśakteḥ svalakṣaṇasya vastuto sattve kasyāyattāḥ sattvādayo dharmā iti cet teṣāṃ paramārthato sattve kasya svalakṣaṇam āśraya iti samaḥ paryanuyogaḥ svarūpasyaiveti cet tarhi dharmāḥ svarūpāyattā eva saṃtu svalakṣaṇam anirdeśyaṃ svasya parasya vāśrayatvenānyathā vā nirdeṣṭum aśakyatvād iti cet tata eva dharmās tathā bhavaṃtu virodhābhāvāt syādvādināṃ śuddhadravyasyevārthaparyāyāṇām anirdiśyatvopagamāt yathā ca vyaṃjanaparyāyāṇāṃ sadṛśapariṇāmalakṣaṇānāṃ nirdeśyatvaṃ tair iṣṭaṃ tathā dravyasyāpy aśuddhasyeti naikāṃtataḥ kiṃcid anirdeśyaṃ nirdeśyaṃ vā kutaḥ samānetarapariṇāmā dharmā iti cet svalakṣaṇāni kutaḥ tathā svakāraṇād utpatter iti cet tulyam itaratra svalakṣaṇāny ekakāryakaraṇākaraṇābhyāṃ samānetararūpāṇīty ayuktaṃ keṣāṃcid ekakāryakāriṇām api visadṛśatvekṣaṇāt katham anyatheṃdriyaviṣayamanaskārāṇāṃ gaḍūcyādīnāṃ ca jñānāder jvaropaśamanādeś caikakāryasya karaṇaṃ bhede svabhāvata evodāharaṇārhaṃ citrakāṣṭhakarmādyanekakāryakāriṇām api manuṣyāṇāṃ samānatvadarśanāt samāna iti pratīter anyathānupapatteḥ samānāsamānakāryakaraṇād bhāvānāṃ tathābhāva iti cet kutas tatkāryāṇāṃ tathā bhāvaḥ samānetarasvakāryakaraṇād iti cet sa eva paryanuyogo navasthā ca tathotpattir iti cet sarvabhāvānāṃ tata eva tathābhāvo stu samānetarakāraṇatvāt teṣāṃ tathābhāva ity apy anenāpāstaṃ samānetarapariṇāmayogād arthās tathety apy asāraṃ tatpariṇāmānām aparathāpariṇāmayogāt tathābhāve navasthiteḥ svatastu tathātve rthānām api vyarthas tathāpariṇāmayogaḥ samānetarākārau vikalpanirbhāsināv eva svalakṣaṇeṣv adhyāropyete na tu vāstavāv ity apy ayuktaṃ tayos tatra spaṣṭam avabhāsanāt tadvikalpānāṃ teṣāṃ jātucidapratipatter iti tathā pariṇatānām eva svalakṣaṇānāṃ tathātvasiddhir apratibaṃdhā tadvaddharmāṇām astitvādīnām apīti paramārthata eva samānākārāḥ paryāyāḥ śabdaur nirdeśyāḥ paryāyivat sūkṣmās tv arthaparyāyāḥ kecid atyaṃtāsamānākārā na tair nirdeśyāḥ iti niravadyaṃ darśanaṃ na punar vikalpapratibhāsinor vikalpātmana eva samānākārāḥ śabdair abhidheyāḥ bāhyārthaḥ sarvathānabhidheya ity ekāṃtaḥ pratītivirodhāt pratipādayitrā ya evoddhṛtya kutaścij jātyaṃtarād arthāt svayam adhigatya dharmī dharmo vā śabdena nirdiṣṭaḥ sa eva mayā pratinna iti vyavahārasyāvisaṃvādinaḥ suprasiddhatvāc ca tadbhrāṃtatvavyavasthāpanopāyāpāyāt nanv ekatra vastuny anaṃtānāṃ dharmāṇām abhilāpayogyānām upagamād anaṃtā eva vacanamārgāḥ syādvādināṃ bhaveyuḥ na punaḥ saptaiva vācyeyattātvāt vācakeyattāyāḥ tato viruddhaiva saptabhaṃgīti cet na vidhīyamānaniṣidhyamānadharmavikalpāpekṣayā tadavirodhāt pratiparyāyaṃ saptabhaṃgī vastuni iti vacanāt tathānaṃtāḥ saptabhaṃgyo bhaveyur ity api nāniṣṭaṃ pūrvācāryair astitvanāstitvavikalpāt saptabhaṃgīm udāhṛtya ekānekavikalpādāv uttaratrāpi yojayet prakriyāṃ bhaṃginīm enāṃ nayair nayaviśārada ity atideśavacanāt tadanaṃtatvasyāpratiṣedhāt nanu ca pratiparyāyam eka eva bhagaḥ syādvacanasya na tu saptabhaṃgī tasya saptadhā vaktum aśakteḥ paryāyaśabdais tu tasyābhidhāne kathaṃ tanniyamaḥ sahasrabhaṃgyā api tathā niṣeddhum aśakter iti cet naitatsāraṃ praśnavaśād iti vacanāt tasya saptadhā pravṛttau tatprativacanasya saptavidhatvopapatteḥ praśnasya tu saptadhā pravṛttiḥ vastuny ekasya paryāyasyābhidhāne paryāyāṃtarāṇām ākṣe pasiddheḥ kutas tadākṣepa iti cet tasya tannāṃtarīyakatvāt yathaiva hi kvacid astitvasya jijñāsāyāṃ praśnaḥ pravartate tathā tannāṃtarīyake nāstitve pi kramārpitobhayarūpatvādau ceti jijñāsāyāḥ saptavidhatvāt praśnasaptavidhatvaṃ tato vacanasaptavidhatvaṃ kvacid astitvasya nāstitvādidharmaṣaṭkanāṃtarīyakatvāsiddhes tajjijñāsāyāḥ saptavidhatvam ayuktam iti cen na tasya yuktisiddhatvāt tathā hidharmiṇyekatrāstitvaṃ pratiṣedhyadharmair avinābhāvi dharmatvāt sādhanāstitvavat na hi kvacid anityatvādau sādhye sattvādisādhanasyāstitvaṃ vipakṣe nāstitvam aṃtareṇopapannaṃ tasya sādhanābhāsatvaprasaṃgāt iti siddham udāharaṇaṃ hetum anabhyupagacchatāṃ tu sveṣṭatattvāstitvam aniṣṭarūpanāstitvenāvinābhāvi siddhaṃ anyathā tadavyavasthiter iti tad eva nidarśanaṃ nanu ca sādhyābhāve sādhanasya nāstitvaṃ niyataṃ sādhyasadbhāve stitvam eva tatkathaṃ tatpratiṣedhyatvānupapatteḥ svarūpanāstitvaṃ tu yat tatpratiṣedhyaṃ tenāvinābhāvitvena svarūpāstitvasya vyāghātas tenaiva rūpeṇāsti nāsti ceti pratītyabhāvāt tathā sveṣṭatattve stitvam evāniṣṭatatve nāstitvam iti na tatpratiṣedhyaṃ yena tasya tadavinābhāvitvaṃ siddhyet tenaiva tu rūpeṇa nāstitvaṃ vipratiṣiddham iti kathaṃ nidarśanaṃ nāma prakṛtasādhye syād iti cen na hetos trirūpatvādivirodhāt sveṣṭatattvaṃ vidhau cāvadhāraṇavaiyarthyāt pakṣasapakṣayor astitvam anyatsādhanasya vipakṣe nāstitvaṃ bruvāṇaḥ sveṣṭatattvasya ca katham ekasya vidhipratiṣedhayor vipratiṣedhān nidarśanābhāvaṃ vibhāvayet kvacid astitvasiddhisāmarthyāt tasyānyatra nāstitvasya siddher na rūpāṃtaratvam iti cet vyāhatam etat siddhau sāmarthyasiddhaṃ ca na rūpāṃtaraṃ ceti katham avadheyaṃ kasyacit kvacin nāstitvasāmarthyāc cāstitvasya siddhes tato rūpāṃtaratvābhāvaprasaṃgāt so yaṃ bhāvābhāvayor ekatvam ācakṣāṇaḥ sarvathā na kvacit pravarteta nāpi kutaścin nivarteta tannivṛttiviṣayasya bhāvasyābhāvaparihāreṇāsaṃbhavād abhāvasya ca bhāvaparihāreṇeti vastuto stitvanāstitvayoḥ kvacid rūpāṃtaratvam eṣṭavyaṃ tathā cāstitvaṃ nāstitvena pratiṣedhyenāvinābhāve dharmarūpaṃ ca yatra hetau sveṣṭatattve vā siddhaṃ tad eva nidarśanam iti na tadabhāvāśaṃkā pratiṣedhyaṃ puna ryathāstitvasya nāstitvaṃ tathā pradhānabhāvataḥ kramārpitobhayātmakatvādidharmapaṃcakam api tasya tadvatpradhānabhāvārpitāstitvād anyatvopapatteḥ etena nāstitvaṃ kramārpitaṃ dvaitaṃ sahārpitaṃ cāvaktavyottaraśeṣabhaṃgatrayaṃ vastuto nyena dharmaṣaṭkena pratiṣedhyenāvinābhāvi sādhitaṃ pratipattavyaṃ kramārpitobhayādīnāṃ viruddhatvena saṃbhavān na tadavinābhāvitvaṃ śakyasādhanaṃ dharmiṇaḥ sādhanasya vāsiddher iti cet na svarūpādicatuṣṭayena kasyacid astitvasya pararūpādicatuṣṭayena ca nāstitvasya siddhau kramatas taddvayād astitvanāstitvadvayasya sahāvaktavyasya sahārpitasvapararūpādicatuṣṭayābhyāṃ svarūpacatuṣṭayāc cāsty avaktavyatvasya tābhyāṃ pararūpādicatuṣṭayāc ca nāsty avaktavyatvasya kramākramārpitābhyāṃ tābhyām ubhayāvaktavyatvasya ca prasiddher virodhābhāvāc ca dharmiṇaḥ sādhanasya ca prasiddheḥ na hi svarūpe sti vastu na pararūpe stīti virudhyate svapararūpādānāpohanavyavasthāpādyatvād vastutvasya svarūpopādānavat pararūpopādāne sarvathā svaparavibhāgābhāvaprasaṃgāt sa cāyuktaḥ puruṣādvaitāder api pararūpād apoḍhasya tathābhāvopapatter anyathā dvaitarūpatayāpi tadbhāvasiddher ekānekātmavastuno niṣeddhum aśakteḥ pararūpāpohanavatsvarūpāpohane tu nirūpākhyatvasya prasaṃgāt tac cānupapannaṃ grāhyāgrāhakabhāvādiśūnyasyāpi saṃvinmātratvasya svarūpopādānād eva tathā vyavasthāpanād anyathā pratiṣedhāt tathā sarvaṃ vastu svadravye sti na paradravye tasya svaparadravyasvīkāratiraskāravyavasthitisādhyatvāt svadravyavat paradravyasya svīkāre dravyādvaitaprasakteḥ svaparadravyavibhāgābhāvāt tac ca viruddhaṃ jīvapudgalādidravyāṇāṃ bhinnalakṣaṇānāṃ prasiddheḥ katham ekaṃ dravyam anaṃtaparyāyam aviruddham uktam iti cet jīvādīnām anaṃtadravyāṇām anirākaraṇād iti brūmaḥ sanmātraṃ hi śuddhaṃ dravyaṃ teṣām anaṃtabhedānāṃ vyāpakam ekaṃ tadabhāve katham ātmānaṃ labhate katham idānīṃ tad eva svadravye sti paradravye nāstīti siddhyet na hi tasya svadravyam asti paryāyatvaprasaṃgād yatas tatrāstitvaṃ nāpi dravyāṃtaraṃ yatra nāstitvam iti cen na kathaṃcit na hi sanmātraṃ svadravye sti paradravye nāstīti nigadyate kiṃ tarhi vastu na ca tatsaṃgrahanayaparicchedyaṃ vastu vastvekadeśatvāt paryāyavat tato yathā jīvavastu pudgalādivastu vā svadravye jīvatve nvayini pudgalāditve vā paryāye ca svabhāve jñānādau rūpādau vāsti na paradravye parasvarūpe vā tathā paramaṃ vastu sattvamātre svadravye svaparyāye ca jīvādibhedaprabhede sti na parikalpite sarvathaikāṃte kathaṃcid iti niravadyaṃ tathā svakṣetre sti parakṣetre nāstīty api na virudhyate svaparakṣetraprāptiparihārābhyāṃ vastuno vastutvasiddher anyathā kṣetrasaṃkaraprasaṃgāt sarvasyākṣe tratvāpatteś ca na caitatsādhīyaḥ pratītivirodhāt tatra paramasya vastunaḥ svātmaiva kṣetraṃ tasya sarvadravyaparyāyavyāpitvāt tadvyatiriktasya kṣetrasyābhāvāt tadaparasya vastuno gaganasyānena svātmaiva kṣetram ity uktaṃ tasyānaṃtyāt kṣetrāṃtarāghaṭanāt jīvapudgaladharmādharmakālavastūnāṃ tu niścayanayāt svātmā vyavahāranayād ākāśaṃ kṣetraṃ tato py aparasya vastuno jīvādibhedarūpasya yathāyogaṃ pṛthivyādi kṣetraṃ pratyeyaṃ na caivaṃ svarūpāt svadravyād vā kṣetrasyānyatā na syāt tadvyapadeśahetoḥ pariṇāmaviśeṣasya tato nyatvena pratīter avirodhāt tathā svakāle sti parakāle nāstīty api na viruddhaṃ svaparakālagrahaṇaparityāgābhyāṃ vastunas tattvaprasiddher anyathā kālasāṃkaryaprasaṃgāt sarvadā sarvasyābhāvaprasaṃgāc ca tatra paramasya vastuno nādyanaṃtaḥ kāloparasya ca jīvādivastunaḥ sarvadā vicchedābhāvāt tatra tad asti na parakāle nyathā kalpite kṣaṇamātrādau jīvaviśeṣarūpaṃ tu mānuṣādivastu svāyuḥ pramāṇasvakāle sti na parāyuḥpramāṇe pudgalaviśeṣarūpaṃ ca pṛthivyādi tathā pariṇāmasthitinimitte svakāle sti na tadviparīte tadā tasyānyavastuviśeṣatvenābhāvāt nanv evaṃ yugapad ekatra vastuni sattvāsattvadvayasya prasiddhes tad eva pratiṣedhyenāvinābhāvi sādhyaṃ na tu kevalam astitvaṃ nāstitvādi vā tasya tathābhūtasyāsaṃbhavād iti cen na nayopanītasya kevalāstitvāder api bhāvāt siddhe vastuny ekatrāstitvādau nānādharme vādiprativādinoḥ prasiddho dharmas tadaprasiddhena dharmeṇāvinābhāvī sādhyata iti yuktisiddham astitvādidharmasaptakaṃ kutaścit pratipattur vipratipattisaptaṃka janayet jijñāsāyāḥ saptavidhatvaṃ tac ca praśnasaptavidhatvaṃ tad api vacana saptavidhatvam iti sūktā praśnavaśād ekatra saptabhaṃgī bhaṃgāṃtaranimittasya praśnāṃtarasyāsaṃbhavāt tadabhāvaś ca jijñāsāṃtarāsaṃbhavāt tadasaṃbhavo pi vipratipattyaṃtarāyogāt tadayogo pi vidhipratiṣedhavikalpanayā dharmāṃtarasya vastuny aviruddhasyānupapatteḥ tadanupapattāv api praśnāṃtarasyāpravartamānasyāsaṃbaṃdhapralāpamātratayā prativacanānarhatvāt tad dhi praśnāṃtaraṃ vyastāstitvanāstitvaviṣayaṃ samastatadviṣayaṃ vā prathamapakṣe pradhānabhāvena prathamadvitīyapraśnāv eva guṇabhāvena tu sattvasya dvitīyapraśnaḥ syād asattvasya prathamaḥ samastāstitvanāstitvaviṣaye tu praśnāṃtaraṃ kramatas tṛtīyaḥ saha caturthaḥ prathamacaturthasamudāyaviṣayaḥ paṃcamaḥ dvitīyacaturthasamudāyaviṣayaḥ ṣaṣṭhastṛtīyacaturthasamudāyaviṣayaḥ saptama iti saptasv evāṃtarbhavati prathamatṛtīyayoḥ samudāye tu praśnaḥ punar uktaḥ prathamasya tṛtīyāvayavatvena pṛṣṭatvāt tathā prathamasya caturthādibhir dvitīyasya tṛtīyādibhis tṛtīyasya caturthādibhiś caturthasya paṃcamādibhiḥ paṃcamasya ṣaṣṭhādinā ṣaṣṭhasya saptamena sahabhāve praśnaḥ punar uktaḥ pratyeyas tato na tricatuḥpaṃcaṣaṭsaptayogakalpanayā prativacanāṃtaraṃ saṃbhavati nāpi tatsaṃyogānavasthānaṃ yataḥ saptabhaṃgīprasādena saptaśatabhaṃgy api jāyata iti codyaṃ bhavet nanv evaṃ tṛtīyādīnām api praśnānāṃ punar uktatvaprasaktir iti cen na tṛtīye dvayoḥ kramaśaḥ pradhānabhāvena pṛṣṭeḥ prathame dvitīye vā tathā tayor apṛṣṭeḥ sattvasyaivāsattvasyaiva ca pradhānatayā pṛṣṭatvāt caturthe tu dvayo saha pradhānatve pṛṣṭer na punar uktatā paṃcame tu sattvāvaktavyatayoḥ pradhānatayā pṛṣṭeḥ pūrvaṃ tayor apṛṣṭer apunar uktayā ṣaṣṭhe pi nāstitvāvaktavyatayos tathā pṛṣṭer eva saptame kramākramārpitayoḥ sattvāsattvayoḥ pradhānatayā pṛṣṭeḥ kutaḥ paunar uktyaṃ nanv evaṃ tṛtīyasya prathamena saṃyoge dvayor astitvayor ekasya nāstitvasya prādhānyād dvitīyena saṃyoge dvayor nāstitvayor ekasyāstitvasya kramaśaḥ pṛṣṭhenāpunaruktatāstu pūrvaṃ tathā pṛṣṭer abhāvāt tathā caturthasya paṃcamena saṃyoge dvayor avyaktayor ekasyāstitvasya ṣaṣṭhena saṃyoge dvayor avyaktayor ekasya nāstitvasya saptamena saṃyoge dvayor avyaktayor ekasyāstitvasya nāstitvasya ca krameṇa pradhānatayā pṛṣṭer na punar uktatā tathā paṃcamasya ṣaṣṭhena saṃyoge dvayor avyaktayor ekasyāstitvasya nāstitvasya pṛṣṭeḥ paṃcamasya saptamena saṃyoge dvayor avyaktayor nāstitvayoś caikasyāstitvasya saptamasya prathamena saṃyoge dvayor astitvayor ekasya nāstitvasyāvaktavyasya ca dvitīyena saṃyoge dvayor nāstitvayor ekasyāvaktavyasya ca tṛtīyena saṃyoge dvayor astitvayor nāstitvayoś caikasyāvaktavyasya kramaśaḥ pradhānabhāvena pṛṣṭer na punar uktatvam iti tatprativacanānām apy ekādaśānām apunaruktatvasiddher aṣṭādaśabhaṃgās tathā saṃyoge ca bhaṃgāṃtarāṇi siddhyeyus tathā tatsaṃyoge pi tato bhaṃgāṃtarāṇīti kathaṃ śatabhaṃgī niṣidhyate dvibhaṃgīprasaṃgād iti kecit tad ayuktaṃ astitvasya nāstitvasya tadavaktavyasya cānekasyaikatra vastunyabhāvāt nānā vastuṣu saptabhaṃgyāḥ svayam aniṣṭeḥ yat punar jīvavastuni jīvatvenāstitvam evājīvatvena ca nāstitvaṃ muktatvenāparamam uktatvena cetyādyanaṃtasvaparaparyāyāpekṣayānekaṃ tat saṃbhavati vastuno 'naṃtaparyāyātmakatvād iti vacanaṃ tad api na saptabhaṃgīvidhātakṛta jīvatvājīvatvāpekṣābhyām ivāstināstitvābhyāṃ muktatvām uktatvādyapekṣābhyām api pṛthak saptabhaṃgīkalpanāt vivakṣitavaktavyatvāvaktavyatvābhyām api saptabhaṃgī prakalpamānānyaivānena pratipāditā prakṛtābhyām eva dharmābhyāṃ sahārpitābhyām avaktavyatvasyānekasyāsaṃbhavād ekatra tatprakalpanayā bhaṃgāṃtarānupapatteḥ yat tu tābhyām evāsahārpitābhyāṃ vaktavyatvaṃ tad api na śeṣabhaṃgebhyo bhidyate teṣām eva vaktavyatvāt tato nātivyāpinī saptabhaṃgī nāpy avyāpiny asaṃbhavinī vā yataḥ prekṣāvadbhir nāśrīyate nanu ca saptasu vacanavikalpeṣv anyatamenānaṃtadharmātmakasya vastunaḥ pradhānaguṇabhāvena pratipādanāc cheṣavacanavikalpānām ānarthakyād anāśrayaṇīyatvam eveti cet na teṣv aparāparadharmaprādhānyena śeṣadharmaguṇabhāvena ca vastunaḥ pratipatteḥ sāphalyāt

tatrāsty eva sarvam ityādivākye 'vadhāraṇaṃ kimartham ity āha

nanu gaur evetyādiṣu saty apy avadhāraṇe niṣṭārthanivṛtter abhāvād asaty api caivakāre bhāvān nāvadhāraṇasādhyānyanivṛttis tadanvayavyatirekānuvidhānābhāvāt na hy eva kāro niṣṭārthanivṛttiṃ kurvann evakārāṃtaram apekṣate anavasthāprasaṃgāt tatprayoge prakaraṇādibhyo 'niṣṭārthanivṛttir ayuktā sarvaśabdaprayoge tata eva tatprasaktes tato na tadartham avadhāraṇaṃ kartavyam ity eke te pi na śabdāmnāyaṃ viṃdaṃti tatra hi ye śabdāḥ svārthamātrena vadhārite saṃketitāste tadavadhāraṇavivakṣāyām evakāram apekṣaṃte tatsamuccayādivivakṣāyāṃ tu cakārādiśabdaṃ na caivam evakārādīnām avadhāraṇādyarthaṃ bruvāṇānāṃ tadanyanivṛttāv evakārāṃtarādyapekṣā saṃbhavati yato navasthā teṣāṃ svayaṃ dyotakatvāt dyotakāṃtarānapekṣatvāt pradīpādivat nanv evam evetyādiśabdaprayoge dyotakasyāpy evaṃśabdasyānyanivṛttau dyotakāṃtarasyaivakārāder apekṣaṇīyasya bhāvāt sarvo dyotako dyotye rthe dyotakāṃtarāpekṣaḥ syāt tathā cānavasthānān na kvacid avadhāraṇādyarthapratipattir iti cet na evaśabdādeḥ svārthe vācakatvād anyanivṛttau dyotakāṃtarāpekṣopapatteḥ na hi dyotakā eva nipātāḥ kvacid vācakānām api teṣām iṣṭatvāt dyotakāś ca bhavaṃti nipātā ity atra caśabdād vācakāś ceti vyākhyānāt na caivaṃ sarve śabdā nipātavatsvārthasya dyotakatvenāmnātā yena tanniyame dyotakaṃ nāpekṣeran tato vācakaśabdaprayoge tadaniṣṭārthanivṛttyarthaḥ śreyān evakāraprayogaḥ sarvaśabdānām anyavyāvṛttivācakatvāt tata eva tatpratipattes tadartham avadhāraṇam ayuktam ity anye teṣāṃ vidhirūpatayārthapratapattiḥ śabdāt prasiddhā virudhyate kathaṃ cānyavyāvṛttisvarūpaṃ vidhirūpatayānyavyāvṛttiśabdaḥ pratipādayen na punaḥ sarve śabdāḥ svārtham iti budhyāmahe tasyāpi tadanyathā vṛttipratipādane navasthānaṃ svārthavidhipratipāditā siddhir vety uktaprāyaṃ vidhirūpaṃ eva śabdārtho nānyanivṛttirūpo yatas tatpratipattaye vadhāraṇam ity apare teṣām api svavacanavirodhaḥ surā na pātavyety ādinañ keṣāṃcit pratiṣedha eva dvairāśyena sthitatvād bodhavat iti tu yeṣāṃ mataṃ teṣāṃ ghaṭamānayetyādividhāyakaśabdaprayoge ghaṭam eva nāghaṭamānayaiva mā naiṣīrity anyavyāvṛtter apratipattes tadvaiyarthyaprasaṃgo nuktasamatvāt surā na pātavyetyādipratiṣedhakaśabdaprayoge ca surāto nyasyodakādeḥ pānavidher apratīteḥ surāśabdaprayogasyānarthakatvāpattiḥ surāpānasyaiva tataḥ pratiṣedhāt payaḥpānāder a śabdasya kvacit pratiṣedhanaṃ tadanyatraudāsīnyaṃ ca viṣayaḥ syāt tathā kvacid vidhānaṃ tadanyatra vidhānaṃ na pratiṣedhanaṃ ceti naivaṃ vyāghātād iti cet tata evānyāpratiṣedhe svārthasya vidhānaṃ tadavidhāne cānyapratiṣedho mā bhūt sarvasya śabdasya vidhipratiṣedhadvayaṃ viṣayo stu tathā cāvadhāraṇam anarthakaṃ tadabhāve pi svārthavidhāne nyanivṛttisiddher ity aparaḥ tasyāpi sakṛdvidhipratiṣedhau svārthetarayoḥ śabdaḥ pratipādayaṃs tadanubhayavyavacchedaṃ yadi kurvīta tadā yuktam avadhāraṇaṃ tadarthatvāt no cet anuktasamaḥ tadanubhayasya vyāghātād evāsaṃbhavād vyavacchedakaraṇam anarthakam iti cet na asaṃbhavino pi kenacid āśaṃkitasya vyavacchedyatopapatteḥ svayam aniṣṭatattvavat yad eva mūḍhamater āśaṃkāsthānaṃ tasyaiva nivartyatvāt kvacit kiṃcid anāśaṃkamānasya pratipādyatvāsaṃbhavāt taṃ prayuṃjānasya yat kiṃcana bhāṣitvād upekṣārhatvāt tata eva sarvaḥ śabdaḥ svārthasya vidhāyakaḥ prādhānyāt sāmarthyād anyasya nivartakaḥ sakṛtsvārthavidhānasyānyanivartanasya vā yogāt na hi śabdasya dvau vyāpārau svārthapratipādanam anyanivartanaṃ ceti tadanyanivṛtter evāsaṃbhavāt tasyāḥ svalakṣaṇād abhinnāyāḥ svamānasvalakṣaṇeṣv anugamanāyogād ekasvalakṣaṇavat tato bhinnāyās tadanyavyāvṛttirūpatvāghaṭanāt svalakṣaṇāṃtaravat svānyavyāvṛtter api ca tasyā vyāvṛttau sajātīyetarasvalakṣaṇayor aikyaprasaṃgād avasturūpāyāḥ svatvānyatvābhyām evāvācyāyāṃ nirūpatvāt idam asmādvyāvṛttam iti pratyayopajananāsamarthatvān na śabdārthatvaṃ nāpi tadviśiṣṭārthasya tasyāviśeṣaṇatvāyogāt tadviśeṣaṇatve vā viśeṣyasya nirūpatvaprasaṃgād anyathā nīlopahitasyotpalāder nīlatvavirodhāt tadanyavyāvṛttavastudarśanabhāvinā tu pratiṣedhavikalpena pradarśitāyās tasyāḥ pratīter vidhivikalpopadarśitaśabdārthavidhisāmarthyād gatir abhidhīyata iti keṣāṃcid abhiniveśaḥ so pi pāpīyān svārthavidhisāmarthyād anyavyāvṛttigativat kvacid anyavyāvṛttisāmarthyād api svārthavidhigatiprasiddheḥ śabdānityatvasādhane sattvāder vyatirekagatisāmarthyād anvayagater abhyupagamāt tadabhidhāne nyathā punar uktatvāghaṭanāt śabdena vidhīyamānasya niṣidhyamānasya ca dharmasya vastusvabhāvatayā sādhitatvāt sarvathā dharmanairātmyasya sādhayitum aśakteś ca bauddhe pi ca śabdasyārthe anavadhāraṇasyāsiddher alaṃ vivādena kecid āhuḥ naikaṃ vākyaṃ svārthasya vidhāyakaṃ sāmarthyād anyanivṛttiṃ gamayati kiṃ tarhi pratiṣedhavākyaṃ tatsāmarthyagatau tu tato nyapratiṣedhagatir iti te pi nāvadhāraṇaṃ nirākartum īśās tadabhāve vidhāyakavākyād anyapratiṣedhakavākyagater ayogāt yadi caikaṃ vākyam ekam evārthaṃ brūyād anekārthasya tena vacane bhidyeta tad iti mataṃ tadā padam api nānekārtham ācakṣītānekatvaprasaṃgāt tathā ca ya eva laukikāḥ śabdās ta eva vaidikā iti vyāhanyeta padam ekam anekam arthaṃ pratipādayati na punas tatkramātmakaṃ vākyam iti tamovijṛṃbhitamātraṃ padebhyo hi yāvatāṃ padārthānāṃ pratipattis tāv aṃtas tadavabodhās taddhetukāś ca vākyārthāvabodhā iti catuḥsaṃdhānādivākyasiddhir na virudhyate kevalaṃ padam anarthakam eva jñeyādipadavadvyavacchedvyābhāvād vākyasthasyaiva tasya vyavacchedyasadbhāvād iti ye py āhus te pi śabdanyāyabahiṣkṛtā eva vākyasthānām iva kevalānām api padānām arthavattvapratīteḥ samudāyārthena teṣām anarthavattve vākyagatānām api tad astu viśeṣābhāvāt padāṃtarāpekṣatvāt teṣāṃ viśeṣas tannirapekṣebhyaḥ kevalebhya iti kecit na tasya sato pi tathā pravibhāgakaraṇāsāmarthyāt na hi svayam asamarthānāṃ vākyārthapratipādane sarvathā padāṃtarāpekṣāyām api sāmarthyam upapannam atiprasaṃgāt tadā tatsamarthatvena teṣām utpatteḥ kevalāvasthāto viśeṣa iti cet tarhi vākyam eva vākyārthaprakāśane samarthaṃ tathā pariṇatānāṃ padānāṃ padavyapadeśābhāvāt yadi punar avayavārthenānarthavattvaṃ kevalānāṃ tadā padārthābhāva eva sarvatra syāt tato nyeṣāṃ padānām abhāvāt vākyebhyoddhṛtya kalpitānām arthavattvaṃ na punar akalpitānāṃ kevalānām iti bruvāṇaḥ kathaṃ svasthaḥ vyavacchedyābhāvaś cāsiddhaḥ kevalajñeyapadasyājñeyavyavacchedena svārthaniścayanahetutvāt sarvaṃ hi vastu jñānaṃ jñeyaṃ ceti dvairāśyena yadā vyāptam avatiṣṭhate tadā jñeyād anyatāmād adhānaṃ jñānam ajñeyaṃ prasiddham eva tato jñeyapadasya tadvyavacchedyaṃ kathaṃ pratikṣipyate yadi punar jñānasyāpi svato jñāyamānatvān nājñeyatvam iti mataṃ tadā sarvathā jñānābhāvāt kuto jñeyavyavasthā svato jñeyaṃ jñānam iti cet na jñāpakasya rūpasya kartṛsādhanena jñānaśabdena vācyasya karaṇasādhanena vā sādhakatamasya bhāvasādhanena ca kriyāmātrasya karmasādhanena pratīyamānād rūpād bhedena prasiddher ajñeyatvopapatteḥ katham ajñeyasya jñāpakatvāder jñānarūpasya siddhiḥ jñāyamānasya kutaḥ svata eveti cet paratra samānaṃ yathaiva hi jñānaṃ jñeyatvena svayaṃ prakāśate tathā jñāyakatvādināpi viśeṣābhāvāt jñeyāṃtarādyanapekṣasya kathaṃ jñāyakatvādirūpaṃ tasyeti cet jñāyakādyanapekṣasya jñeyatvaṃ kathaṃ svato na jñeyarūpaṃ nāpi jñāyakādirūpaṃ jñānaṃ sarvathā vyāghātāt kiṃtu jñānasvarūpam eveti cen na tadabhāve tasyāpy abhāvānuṣaṃgāt tadbhāve pi ca siddhaṃ jñeyapadasya vyavacchedyam iti sārthakatvam eva jñānaṃ hi syād jñeyaṃ syād jñānaṃ ajñānaṃ tu jñeyam eveti syādvādimate prasiddhaṃ siddham eva kathaṃcit tadvyavacchedyaṃ na ca jñānaṃ svataḥ parato vā yena rūpeṇa jñeyaṃ tena jñeyam eva yena tu jñānaṃ tena jñānam evety avadhāraṇe syādvādivirodhaḥ samyagekāṃtasya tathopagamāt nāpy anavasthā parāparajñānajñeyarūpaparikalpanābhāvāt tāvataiva kasyacid ākāṃkṣānivṛtteḥ sākāṃkṣasya tu tatra tat rūpāṃtarakalpanāyām api doṣābhāvāt sarvārthajñānotpattau sakalāpekṣāparyavasānāt parāśaṃkitasya vā sarvasyājñeyasya vyavacchedyatvavacanān na jñeyapadasyānarthakatvaṃ sarvapadaṃ dvyādisaṃkhyāpadaṃ vānena sārthakam uktam asarvasyādvyādeś ca vyavacchedyasya sadbhāvāt na hy asarvaśabdābhidheyānāṃ samudāyināṃ vyavacchede tadātmanaḥ samudāyasya sarvaśabdavācyasya pratiṣedhādiṣṭāpavādaḥ saṃbhavati samudāyibhyaḥ kathaṃcid bhedāt samudāyasya nāpy advyādīnāṃ pratiṣedhe dvyādividhānavirodhaḥ paramasaṃkhyāto lpasaṃkhyāyāḥ kathaṃcid anyatvāt tad evaṃ vivādāpannaṃ kevalaṃ padaṃ savyavacchedyaṃ padatvād ghaṭādipadavat savyavacchedyatvāc ca sārthakaṃ tadvad iti pratiyogivyavacchedena svārthapratipādane vākyaprayogavatpadaprayoge pi yuktam avadhāraṇam anyathānuktasamatvāt tatprayogasyānarthakyāt anye tv āhuḥ sarvaṃ vastv iti śabdo dravyavacano jīva ityādiśabdavat tadabhidheyasya viśeṣyatvena dravyatvāt astīti guṇavacanas tadarthasya viśeṣaṇatvena guṇatvāt tayoḥ sāmānyātmanor viśeṣād vyavacchedena viśeṣaṇaviśeṣyasaṃbhavatvāvadyotanārtha evakāraḥ śukla eva paṭa ityādivat svārthasāmānyābhidhāyakatvād viśeṣaviśeṣyaśabdayos tatsaṃbaṃdhasāmānyadyotakatvopapatteḥ evakārasyeti te pi yadi viśiṣṭapadaprayogenaivakāraḥ prayoktavya ity abhimanyaṃte smṛte tadā na syādvādinas teṣāṃ niyatapadārthāvadyotakatvenāpy evakārasyeṣṭatvāt athāsty eva sarvam ityādivākye viśeṣyaviśeṣaṇasaṃbaṃdhasāmānyāvadyotanārtha evakāro nyatra padaprayoge niyatapadārthāvadyotanārtho pīti nijagus tadā na doṣaḥ kena punaḥ śabdenopātto rtha evakāreṇa dyotyata iti cet yena saha prayujyate asāv iti pratyeyaṃ padena hi saha prayukto sau niyataṃ tadartham avadyotayati vākyena vākyārtham iti siddhaṃ nanu ca sad eva sarvam ity ukte sarvasya sarvathā sattvaprasaktiḥ sattvasāmānyasya viśeṣaṇatvād vastusāmānyasya ca viśeṣyatvāt tatsaṃbaṃdhasya ca sāmānyād evakāreṇa dyotanāt tathā ca jīvo py ajīvasattve nāstīti vyāptaṃ svapratiyogino nāstitvasyaivāstīti padena vyavacchedāt jīva evāstīty avadhāraṇe tu bhaved ajīvanāstitā naiva seṣṭā pratītivirodhāt tataḥ katham asty eva jīva ityādivat sad eva sarvam iti vacanaṃ ghaṭata ity ārekāyām āha

syād asty eva jīva ity atra syātkāraḥ saṃprayogam arhati tadaprayoge jīvasya pudgalādyastitvenāpi sarvaprakāreṇāstitvaprāpter vicchedāghaṭanāt tatra tathāśabdenāprāptitvāt prakaraṇāder jīve pudgalādyastitvavyavacchede tu tasyāśabdārthatvaṃ tatprakaraṇāder aśabdatvāt na cāśabdād arthapratipattir bhavaṃtī śābdī yuktātiprasaṃgāt nanv astitvasāmānyena jīvasya vyāptatvāt pudgalādyastitvaviśeṣair avyāpter na tatprasaktiḥ kṛtakasyānityatvasāmānyena vyāptasyānityatvaviśeṣāprasaktivat tato narthakas tannivṛttaye syāt prayoga iti cen na avadhāraṇavaiyarthyaprasaṃgāt svagatenāstitvaviśeṣeṇa jīvasyāstitvāvadhāraṇāt pratīyate kṛtakasya svagatānityatvaviśeṣeṇānityatvavad iti cen na svagateneti viśeṣaṇāt paragatena naiveti saṃpratyayād avadhāraṇānarthakyasya tadavasthatvāt na cānavadhāraṇakaṃ vākyaṃ yuktaṃ jīvasyāstitvavan nāstitvasyāpy anuṣaṃgāt kṛtakasya nityatvānuṣaṃgavat tatrāstitvāsvānavadhṛtatvāt kṛtakenānityatvānavadhāraṇe nityatyavat sarveṇa hi prakāreṇa jīvāder astitvābhyupagame tannāstitvanirāse vāvadhāraṇaṃ phalavat syāt yathā kṛtakasya sarveṇānityatvena śabdaghaṭādigatenānitvābhyupagame tannityatvanirāse ca nānyathā tathāvadhāraṇasāphalyopagame ca jīvādir astitvasāmānyenāsti na punar astitvaviśeṣeṇa pudgalādigateneti pratipattaye yuktaḥ syāt kāraprayogas tasya tādṛgarthadyotakatvāt nanu ca yo sti sa svāyattadravyakṣetrakālabhāvair eva netarais teṣām aprastutatvād iti kecit satyaṃ sa tu tādṛśo rthaḥ śabdāt pratīyamānaḥ kīdṛśāt pratīyate iti śābdavyavahāraciṃtāyāṃ syātkāro dyotako nipātaḥ prayujyate liṅaṃtapratirūpakaḥ kena punaḥ śabdenokto nekāṃtaḥ syātkāreṇa dyotyata iti cet sad eva sarvam ityādivākyenābhedavṛttyābhedopacāreṇa ceti brūmaḥ sakalādeśo hi yaugapadyenāśaṣedharmātmakaṃ vastu kālādibhir abhedavṛttyā pratipādayaty abhedopacāreṇa vā tasya pramāṇādhīnatvāt vikalādeśas tu krameṇa bhedopacāreṇa bhedaprādhānyena vā tasya nayāyattatvāt kaḥ punaḥ kramaḥ kiṃ vā yaugapadyaṃ yadāstitvādidharmāṇāṃ kālādibhir bhedavivakṣā tadaikasya śabdasyānekārthapratyāyane śaktyabhāvāt kramaḥ yadā tu teṣām eva dharmāṇāṃ kālādibhir abhedena vṛttam ātmarūpam ucyate tadaikenāpi śabdenaikadharmapratyāyanamukhena tadātmakatām āpannasyānekāśeṣarūpasya pratipādanasaṃbhavād yaugapadyaṃ ke punaḥ kālādayaḥ kālaḥ ātmarūpaṃ arthaḥ saṃbaṃdhaḥ upakāro guṇideśaḥ saṃsagaḥ śabda iti tatra syāj jīvādi vastu asty eva ity atra yat kālam astitvaṃ tatkālāḥ śeṣānaṃtadharmī vastuny ekatreti teṣāṃ kālenābhedavṛttiḥ yad eva cāstitvasya tadguṇatvam ātmarūpaṃ tad evānyānaṃtaguṇānām apīty ātmarūpeṇābhedavṛttiḥ ya eva cādhāro rtho dravyākhyo stitvasya sa evānyaparyāyāṇām ity arthenābhedavṛttiḥ ya evāviṣvagbhāvaḥ kathaṃcit tādātmyalakṣaṇaḥ saṃbaṃdho stitvasya sa evāśeṣaviśeṣāṇām iti saṃbaṃdhenābhedavṛttiḥ ya eva copakāro stitvena svānuraktakaraṇaṃ sa eva śeṣair api guṇair ity upakāreṇābhedavṛttiḥ ya eva ca guṇideśo stitvasya sa evānyaguṇānām iti guṇideśenābhedavṛttiḥ ya eva caikavastvātmanāstitvasya saṃsargaḥ sa eva śeṣadharmāṇām iti saṃsargeṇābhedavṛttiḥ ya eva vāstīti śabdo stitvadharmātmakasya vastuno vācakaḥ sa eva śeṣānaṃtadharmātmakasyāpīti śabdenābhedavṛttiḥ paryāyārthe guṇabhāve dravyārthikatvaprādhānyād upapadyate dravyārthikaguṇabhāvena paryāyārthikaprādhānye tu na guṇānāṃ kālādibhir abhedavṛttiḥ aṣṭadhā saṃbhavati pratikṣaṇam anyato papatter bhinnakālatvāt sakṛd ekatra nānāguṇānām asaṃbhavāt saṃbhave vā tadāśrayasya tāvad vā bhedaprasaṃgāt teṣām ātmarūpasya ca bhinnatvāt tadabhede tadbhedavirodhāt svāśrayasyārthasyāpi nānātvāt anyathā nānāguṇāśrayatvavirodhāt saṃbaṃdhasya ca saṃbaṃdhibhedena bhedadarśanāt nānāsaṃbaṃdhibhir ekatraikasaṃbaṃdhāghaṭanāt taiḥ kriyamāṇasyopakārasya ca pratiniyatarūpasyānekatvāt guṇideśasya ca pratiguṇaṃ bhedāt tadabhede bhinnārthaguṇānām api guṇideśābhedaprasaṃgāt saṃsargasya ca pratisaṃsargibhedāt tadabhede saṃsargibhedavirodhāt śabdasya ca prativiṣayaṃ nānātvāt sarvaguṇānām ekaśabdavācyatāyāṃ sarvārthānām ekaśabdavācyatāpatteḥ śabdāṃtaravaiphalyāt tattvato stitvādīnām ekatra vastuny evam abhedavṛtter asaṃbhave kālādibhir bhinnātmanām abhedopacāraḥ kriyate tadevābhyām abhedavṛttyabhedopacārābhyām ekena śabdenaikasya jīvādivastuno 'naṃtadharmātmakasyopāttasya syātkāro dyotakaḥ samavatiṣṭhate

syād iti nipāto 'yam anekāṃtavidhivicārādiṣu bahuṣv artheṣu vartate tatraikārthavivakṣā ca syād anekāṃtārthasya vācako gṛhyate ity eke teṣāṃ śabdāṃtaraprayogo 'narthakaḥ syāc chabdenaivānekāṃtātmano vastunaḥ pratipāditatvād ity apare te pi yady anekāṃtaviśeṣasya vācake syāc chabde prayukte śabdāṃtaraprayogam anarthakam ācakṣate tadā na nivāryaṃte śabdāṃtaratvasya syāc chabdena kṛtatvāt anekāṃtasāmānyasya tu vācake tasmin prayukte jīvādiśabdāṃtaraprayogo nānarthakas tasya tadviśeṣapratipattyarthatvāt kasyacit sāmānyenopādāne pi viśeṣārthinā viśeṣo 'nuprayoktavyo vṛkṣaśabdād vṛkṣatvasāmānyasyopādāne pi dhavāditadviśeṣārthitayā dhavādiśabdaviśeṣavad iti vacanāt bhavatu nāma dyotako vācakaś ca syāc chabdo 'nekāṃtasya tu pratipadaṃ prativākyaṃ vā śrūyamāṇaḥ samaye loke ca kutas tathā pratīyata ity āha

yathā caitro dhanurdharaḥ pārtho dhanurdharaḥ nīlaṃ sarojaṃ bhavatīty atrāyogasyānyayogasyātyaṃtayogasya ca vyavacchedāyāprayukto py evakāraḥ prakaraṇaviśeṣasāmarthyāt tadvidbhir avagamyate tasyānyatra viśeṣaṇena kriyayā ca saha prayuktasya tatphalatvena pratipannatvāt tathā sarvatra syātkāro pi sarvasyānekāṃtātmakatvavyavasthāpanasāmarthyād ekāṃtavyavacchedāya kiṃ na pratīyate na hi kaścit padārtho vākyārtho vā sarvathaikāṃtātmako sti pratītivirodhāt kathaṃcid ekāṃtātmakas tu sunayāpekṣo nekāṃtātmaka eva tato yuktaḥ pramāṇavākye nayavākye ca saptavikalpe syātkāras tadarthaṃ śabdāṃtaraṃ vā śrūyamāṇaṃ gamyamānaṃ vāvadhāraṇavat kiṃ punaḥ pramāṇavākyaṃ kiṃ vā nayavākyaṃ sakalādeśaḥ pramāṇavākyaṃ vikalādeśo nayavākyam ity uktaṃ kaḥ punaḥ sakalādeśaḥ ko vā vikalādeśaḥ anekātmakasya vastunaḥ pratipādanaṃ sakalādeśaḥ ekadharmātmakavastukathanaṃ vikalādeśa ity eke teṣāṃ saptavidhapramāṇanayavākyavirodhaḥ sattvāsattvāvaktavyavacanānāṃ saikaikadharmātmajīvādivastupratipādanapramāṇānāṃ sarvadā vikalādeśatvena yathāvākyatānuṣaṃgāt kramārpitobhayasadavaktavyāsadavaktavyobhayāvaktavyavacanānāṃ vānekadharmātmakavastuprakāśināṃ sadā sakalādeśatvena pramāṇavākyatāpatteḥ na ca trīṇy eva nayavākyāni catvāry eva pramāṇavākyānīti yuktaṃ siddhāṃtavirodhāt dharmimātravacanaṃ sakalādeśaḥ dharmamātrakathanaṃ tu vikalādeśa ity apy asāraṃ sattvādyanyatamenāpi dharmeṇāviśeṣitasya dharmiṇo vacanāsaṃbhavāt dharmamātrasya kvacid dharmiṇy avartamānasya vaktum aśakteḥ syāj jīva eva syād asty eveti dharmimātrasya ca dharmamātrasya vacanaṃ saṃbhavaty eveti cet na jīvaśabdena jīvaty adharmātmakasya jīvavastunaḥ kathanād astiśabdena cāstitvasya kvacid viśeṣye viśeṣaṇatayā pratīyamānasyābhidhānāt dravyaśabdasya bhāvaśabdasya caivaṃ vibhāgābhāva iti cen na tadvibhāgasya nāmādisūtre prarūpitatvāt ye pi hi pācako 'yaṃ pācakatvam asyeti dravyabhāvavidhāyinoḥ śabdayor vibhāgam āhus teṣām api na pācakatvadharmādiviśeṣaḥ pācakaśabdābhidheyo rthaḥ saṃbhavati nāpi pācakānāśritaḥ pācakatvadharma ity alaṃ vivādena sadādivākyaṃ saptavidham api pratyekaṃ vikalādeśaḥ samuditaṃ sakalādeśa ity anye te pi na yuktyāgamakuśalās tathā yuktyāgamayor abhāvāt sakalāpratipādakatvāt pratyekaṃ sadādivākyaṃ vikalādeśa iti na samīcīnāṃ yuktis tatsamudāyasyāpi vikalādeśatvaprasaṃgāt na hi sadādivākyasaptakaṃ samuditaṃ sakalārthapratipādakaṃ sakalaśrutasyaiva tathābhāvaprasiddheḥ etena sakalārthapratipādakatvāt saptabhaṃgīvākyaṃ sakalādeśa iti yuktir asamīcīnoktā hetor asiddhatvāt sadādivākyasaptakam eva sakalaśrutaṃ nānyattadvyatiriktasyābhāvāt ato na hetor asiddhir iti cen na ekānekādisaptabhaṃgātmano vākyasyāśrutatvaprasaṃgāt sakalaśrutārthasya sadādisaptavikalpātmakavākyenaiva prakāśanāt tasya prakāśitaprakāśanatayānarthakatvāt tena sattvādidharmasaptakasyaiva pratipādanād ekatvādidharmasaptakasya caikānekādisaptaviśeṣātmakavākyena kathanāt tasyānarthakyād aśrutatvaprasaṃga iti cen na tasya sakalādeśatvābhāvāpatter anaṃtadharmātmakasya vastuno 'pratipādanāt yadi punar astitvādidharmasaptakamukhenāśeṣānaṃtasaptabhaṃgīviṣayānaṃtadharmasaptakasvabhāvasya vastunaḥ kālādibhir abhedavṛttyābhedopacāreṇa prakaśanāt sadādisaptavikalpātmakavākyasya sakalādeśatvasiddhis tadā syād asty eva jīvādivastv ity asya sakalādeśatvam astu vivakṣitāstitvamukhena śeṣānaṃtadharmātmano vastunas tathāvṛttyā kathanāt syān nāsty evety asya ca nāstitvamukhena syād avaktavyam evety asyāvaktavyatvamukhena syād ubhayam evety asya ca kramārpitobhayātmakatvamukhena syād asty avaktavyam evety asya cāsty avaktavyatvamukhena syān nāsty avaktavyam evetyasya ca nāsty avaktavyatvamukhena syād ubhayāvaktavyam evety asya cobhayāvaktavyatvamukheneti pratyekaṃ saptānām api vākyānāṃ kuto vikalādeśatvaṃ prathamenaiva vākyena sakalasya vastunaḥ kathanāt dvitīyādīnām aphalatvam iti cet tadāpy ekasaptabhaṃgyā sakalasya vastunaḥ pratipādanāt parāsāṃ saptabhaṃgīnām aphalatvaṃ kiṃ na bhavet pradhānabhāvena svaviṣayadharmasaptakasvabhāvasyaivārthasyaikayā saptabhaṃgyā prakathanāt svagocaradharmasaptakāṃtarāṇām aparābhiḥ saptabhaṃgībhiḥ kathanān na tāsām aphalatvam iti cet tarhi prathamena vākyena svaviṣayaikadharmātmakasya vastunaḥ pradhānabhāvena kathanāt dvitīyādibhiḥ svagocaraikaikadharmātmakasya prakāśanāt kutas teṣām aphalatā kathaṃ punar arthasyaikadharmātmakatvaṃ pradhānaṃ tathā śabdenopāttatvāt śeṣānaṃtadharmātmakatvam apy evaṃ pradhānam astv iti cen na tasyaikato vākyādaśrūyamāṇatvāt kathaṃ tatas tasya pratipattiḥ abhedavṛttyābhedopacāreṇa vā gamyamānatvāt tarhi śrūyamāṇasyeva gamyamānasyāpi vākyārthatvāt pradhānatvam anyathā śrūyamāṇasyāpy apradhānatvam iti cen na agnir māṇavaka ityādi vākyaikyārthenānaikāṃtāt māṇavake gnitvādhyāropo hi tadvākyārtho bhavati na ca pradhānam āropitasyāgner apradhānatvāt tatra tadāropo pi pradhānabhūta eva tathā śabdena vivakṣitatvād iti cet kas tarhi gauṇaḥ śabdārtho stu na kaścid iti cen na gauṇamukhyayor mukhye saṃpratyayavacanāt dhṛtam āyurannaṃ vai prāṇā iti kāraṇe kāryopacāraṃ maṃcāḥ krośaṃtīti tātsthāttāc chabdopacāraḥ sāhacaryādyaṣṭiḥ puruṣa iti sāmīpyād vṛkṣā grāma iti ca gauṇaṃ śabdārthaṃ vyavaharan svayam agauṇaḥ śabdārthaḥ sarvo pīti katham ātiṣṭheta na ced unmattaḥ gauṇa eva ca śabdārtha ity apy ayuktaṃ mukhyābhāve tadanupapatteḥ kalpanāropitam api hi sakalaṃ śabdārtham ācakṣāṇair agovyāvṛtto rthād artho buddhinirbhāsī gośabdasya mukhyo rthas tato nyo bāhīkādir gauṇa ity abhyupagaṃtavyaṃ tathā ca gauṇamukhyayor vākyārthayoḥ sarvaiḥ śabdavyavahāravādibhir iṣṭatvān na kasyacit tadapahnavo yukto 'nyatra vacanānadhikṛtebhyaḥ nanu yatra śabdād askhalatpratyayaḥ sa mukhyaḥ śabdārthaḥ śrūyamāṇa iva gamyamāne pi yatra tv askhalatpratyayaḥ sa gauṇo stu tato na śrūyamāṇatvaṃ mukhyatvena vyāptaṃ gauṇatvena vā gamyamānatvaṃ yena śabdopātta eva dharmo mukhyaḥ syād aparas tu gauṇa iti cen na askhalatpratyayatvasyāpi mukhyatvena vyāptyabhāvāt prakaraṇādisiddhasyāskhalatpratyayasyāpi gauṇatvasiddheḥ pratipatrā bubhutsitaṃ vastu yadā mukhyo rthas tadā taṃ prati prayujyamānena śabdenopātto dharmaḥ pradhānabhāvam anubhavatīti viśeṣānaṃtadharmeṣu guṇabhāvasiddheḥ nanv astu prathamadvitīyavākyābhyām ekaikadharmamukhyena śeṣānaṃtadharmātmakasya vastunaḥ pratipattiḥ kathaṃcid abhihitaprakārāśrayaṇāt tṛtīyādivākyais tu kathaṃ sattvasyaiva vānaṃśaśabdasya tebhyo 'pratipatter iti cen na tṛtīyād vākyād dvābhyām ātmakābhyāṃ sattvāsattvābhyāṃ sahārpitābhyāṃ niṣpannasyaikasyāvaktavyatvasyānaṃśaśabdasya pratīteḥ caturthāt tābhyām eva kramārpitābhyām ubhayātmakatvasya dvyaṃśasya pratyayāt paṃcamās tribhir ātmabhir dvyaṃśasyāsty avaktavyatvasya nirjñānāt ṣaṣṭhāc ca tribhir ātmabhir dvyaṃśasya nāsty avaktavyatvasyāvagamāt saptamāc caturbhir ātmabhis tryaṃśasyāstināstyavaktavyatvasyāvabodhāt na ca dharmasya sāṃśatvenaikasvabhāvatve vā dharbhitvaprasaṃgaḥ dvitvādisaṃkhyāyās tathābhāve pi dharmatvadarśanāt niraṃśaikasvabhāvā dvitvādisaṃkhyeti cen na dve dravye iti sāṃśānekasvabhāvatā pratītivirodhāt saṃkhyeyayor dravyayor anekatvāt tatra tathā pratītir iti cet katham anyatrānekatve tatra tathābhāvapratyayo tiprasaṃgāt samavāyād iti cet sa ko nyo nyatra kathaṃcit tādātmyād iti saṃkhyeyavat kathaṃcit tadabhinnāyāḥ saṃkhyāyāḥ sāṃśatvād anekasvabhāvatvasiddheḥ evaṃ svabhāvasyānekatve pi tadvato dravyasya kathaṃcit tadabhinnasyaikatvānekāṃśatvam avaktavyatvasya siddham aṃśasya cānekatve py ekadharmatvam asty avaktavyatvāder aviruddhaṃ tathā śrutajñāne vabhāsamānatvāt tadbādhakābhāvāc ca ta ete stitvādayo dharmā jīvādivastuni sarvasāmānyena tadabhāvena ca viśiṣṭasāmānyena tadabhāvena viśiṣṭasāmānyena tadabhāvasāmānyena ca viśiṣṭasāmānyena ca dravyasāmānyena guṇasāmānyena ca dharmasamudāyena tadvyatirekeṇa ca dharmasāmānyasaṃbaṃdhena tadabhāvena ca dharmaviśeṣasaṃbaṃdhena tadabhāvena ca nirūpyaṃte tatrārthaprakaraṇasaṃbhavaliṃgaucityadeśakālābhiprāyagamyaḥ śabdasyārtha ity arthādyanāśrayaṇo bhiprāyamātravaśavartinā sarvasāmānyena ca vastutvena jīvādir asty eva tadabhāvena cāvastutvena nāsty eveti nirūpyate tathā śrutyupāttena viśiṣṭasāmānyena jīvāditvenāsti tatpratiyoginā tadabhāvenājīvāditvena nāstīti ca bhaṃgadvayaṃ tenaiva viśiṣṭasāmānyenāsti tadabhāvasāmānyena vastvaṃtarātmanā sarveṇa sāmānyena nāstīti ca bhaṃgadvaṃya tenaiva viśiṣṭasāmānyenāsti tadviśeṣaṇamukhyatvena nāstīti ca bhaṃgadvayaṃ sāmānyenāviśeṣitena dravyatvenāsti viśiṣṭasāmānyena pratiyoginaivājīvāditvena nāstīti ca bhaṃgadvayaṃ dravyasāmānyenāviśeṣitenaivāsti guṇasāmānyena guṇatvena sa eva nāstīti ca bhaṃgadvayaṃ dharmasamudāyena trikālagocarānaṃtaśaktijñānādisamitirūpeṇāsti tadvyatirekeṇopalabhyamānena rūpeṇa nāstīti ca bhaṃgadvayaṃ dharmasāmānyasaṃbaṃdhena yasya kasyacid dharmasyāśrayatvenāsti tadabhāvena kasyacid api dharmasyānāśrayatvena nāstīti ca bhaṃgadvayaṃ dharmaviśeṣasaṃbaṃdhena nityatvacetanatvādyanyatamadharmasaṃbaṃdhitvenāsti tadabhāvena tadasaṃbaṃdhitvena nāstīti ca bhaṃgadvayam ity anekadhā vidhipratiṣedhakalpanayā sarvatra mūlabhaṃgadvayaṃ nirūpaṇīyaṃ athāsti jīva ity astiśabdavācyād arthād bhinnasvabhāvo jīvaśabdavācyo rthaḥ syād abhinnasvabhāvo vā yady abhinnasvabhāvas tadā tayoḥ sāmānādhikaraṇyaviśeṣatvābhāvo ghaṭakuṭaśabdavat tadanyatarāprayogaś ca tadvad eva viparyayaprasaṃgo vā sarvadravyaparyāyaviṣayāstiśabdavācyād abhinnasya ca jīvasya sarvadravyaparyāyātmakatvaprasaṃgaḥ sarvadravyaparyāyāṇāṃ vā jīvatvam iti saṃkaravyatikarau syātāṃ yadi punar astivācyād arthād bhinna eva jīvaśabdavācyo rthaḥ kalpyate tadā jīvasyāsadrūpatvaprasaṃgo stiśabdavācyād arthād bhinnatvāt svaraśrṛṃgavat viparyayaprasaṃgāt jīvavatsakalārthebhyo bhinnasyāstitvasyābhāvaprasaktir anāśrayatvāt tasya jīvādiṣu samavāyād adoṣo 'yam iti cen na samavāyasya sattvādbhinnasyāsadrūpatvāt sa tadvatoḥ saṃbaṃdhatvavirodhāt na ca samavāye sattvasya samavāyāṃtaram upapannaṃ anavasthānuṣaṃgāt svayaṃ tathāniṣṭeś ca tatra tasya viśeṣaṇābhāvād adoṣa iti cet so pi viśeṣaṇābhāvaḥ saṃbaṃdho yadi sattvād bhinnas tadā na sadrūpa iti svaraviṣāṇavat kathaṃ saṃbaṃdhaḥ parasmād viśeṣaṇībhāvāt sattvasya prathamaviśeṣaṇībhāve yady asadrūpatvābhāvas tadā saivānavasthā tatrāpi sattvasya bhinnasyānyaviśeṣaṇībhāvakalpanād iti na kiṃcit san nāma sattvād bhinnasya sarvasya svabhāvasyāsadrūpatvaprasiddher iti sarvathaikāṃtavādinām upālaṃbho na syādvādinām astiśabdavācyād arthāj jīvaśabdavācyasyārthasya kathaṃcid bhinnatvopagamāt tathaiva vāciṃtyapratītisadbhāvāc ca paryāyārthādeśād dhi bhavanajīvanayoḥ paryāyayor astijīvaśabdābhyāṃ vācyayoḥ pratītiviśiṣṭatayā pratīter bhedaḥ dravyārthādeśāt tu tayor avyatirekād ekatarasya grahaṇenānyatarasya grahaṇād abhedaḥ pratibhāsata iti na virodhaḥ saṃśayo vā tathā niścayāt tata eva na saṃkaro vyatikaro vā yena rūpeṇa jīvasyāstitvaṃ tenaiva nāstitvāniṣṭeḥ yena ca nāstitvaṃ tenaivāstitvānupagamāt tadubhayasyāpy ubhayātmakatvānāsthānāc ca na caivam ekāṃtopagame kaścid doṣaḥ sunayārpitasyaikāṃtasya samīcīnatayā sthitatvāt pramāṇārpitasyāstitvānekāṃtasya prasiddheḥ yenātmanānekāṃtas tenātmanānekāṃta evety ekāṃtānuṣaṃgo pi nāniṣṭaḥ pramāṇasādhanasyaivānekāṃtatvasiddhaḥ nayasādhanasyaikāṃtatvavyavasthiter anekāṃto py anekāṃta iti pratijñānāt tad uktaṃ anekāṃto py anekāṃtaḥ pramāṇanayasādhanaḥ anekāṃtaḥ pramāṇāt te tadekāṃtārpitān nayāt iti na caivam anavasthānekāṃtasyaikāṃtāpekṣitvenaivānekāṃtatvavyavasthiteḥ ekāṃtasyāpy anekāṃtāpekṣitayaivaikāṃtavyavasthānāt na cettham anyonyāśrayaṇaṃ svarūpeṇānekāṃtasya vastunaḥ prasiddhatvenaikāṃtānapekṣatvād ekāṃtasyāpy anekāṃtānapekṣatvāt tata eva tayor avinābhāvasyānyonyāpekṣayā prasiddheḥ kārakajñāpakādiviśeṣavat tad uktaṃ dharmadharmyavinābhāvaḥ siddhyaty anyonyavīkṣayā na svarūpaṃ svato hy etatkārakajñāpakāṃgavat iti kiṃ cārthābhidhānapratyāyanāt tulyanāmatvāt tadanyatamasyāpahnave sakalavyavahāravilopāt teṣāṃ bhrātatvaikāte kasyacid abhrāṃtasya tattvasyāpratiṣṭhiter avaśyaṃ paramārthasattvam urarīkartavyaṃ tathā cārthābhidhānapratyayātmanā syād asty eva jīvādis tadviparītātmanā tu sa eva nāstīti bhaṃgadvayaṃ sarvapravādināṃ siddham anyathā sveṣṭatattvāvyavasthiteḥ tathā coktaṃ sad eva sarva ko necchet svarūpādicatuṣṭayāt asad eva viparyāsān na cen na vyavatiṣṭhate iti katham avaktavyo jīvādiḥ dvābhyāṃ yathoditaprakārābhyāṃ pratiyogibhyāṃ dharmābhyām avadhāraṇātmakābhyāṃ yugapatpradhānanayārpitābhyām ekasya vastuno bhavitsāyāṃ tādṛśasya śabdasya prakaraṇādeś cāsaṃbhavād iti kecit tatra ko yaṃ guṇānāṃ yugapadbhāvo nāmeti ciṃtyaṃ kālādyabhedavṛttir iti cet na parasparaviruddhānāṃ guṇānām ekatra vastuny ekasmin kāle vṛtter adarśanāt sukhaduḥkhādivat nāpy ātmarūpeṇābhedavṛttis teṣāṃ yugapadbhāvastadātmarūpasya parasparavibhaktatvāt tadvat na caikadravyādhāratayā vṛttir yugapadbhāvas teṣāṃ bhinnādhāratayā pratīteḥ śītoṣṇasparśavat saṃbaṃdhābhedo yugapadbhāva ity apy ayuktaṃ teṣāṃ saṃbaṃdhasya bhinnatvād devadattasya chatradaṃḍādisaṃbaṃdhavat samavāyasyāpy ekatvāghaṭanād bhinnābhidhānapratyayahetutvāt saṃyogavat na copakārābhedas teṣāṃ yugapadbhāvaḥ pratiguṇam upakārasya bhinnatvān nīlapītādya nuraṃjanavat paṭādau na caikadeśo guṇinaḥ saṃbhavati niraṃśatvopagamāt yato guṇideśābhedo yugapadbhāvo guṇānām upapadyeta na teṣām anyonyaṃ saṃsargo yugapadbhāvas tasyāsaṃbhavād āsaṃsṛṣṭarūpatvād guṇānāṃ śuklakṛṣṇādivat tatsaṃsarge guṇabhedavirodhāt na ca śabdābhedo yugapadbhāvo guṇānāṃ bhinnaśabdābhidheyatvān nīlādivat tato yugapadbhāvāt sadasattvādiguṇānāṃ na tadvivakṣā yuktā yasyām avaktavyaṃ vastu syāt ity ekāṃtavādinām upadravaḥ syādvādināṃ kālādibhir abhedavṛtteḥ parasparaviruddheṣv api guṇeṣu sattvādiṣv ekatra vastuni prasiddheḥ pramāṇe tathaiva pratibhāsanāt svarūpādicatuṣṭayāpekṣayā virodhābhāvāt kevalaṃ yugapadvācakābhāvāt sadasattvayor ekatrāvācyatā sattāmātranibaṃdhanatvābhāvād vācyatāyāḥ vidyamānam api hi sadasattvaguṇadvayaṃ yugapad ekatra sad ity abhidhānena vaktum aśakyaṃ tasyāsattvapratipādanāsamarthatvāt tathaivāsad ity abhidhānena tadvaktum aśakyaṃ tasya sattvapratyāyane sāmarthyābhāvāpatteḥ sāṃketikam ekapadaṃ tadabhidhātuṃ samartham ity api na satyaṃ tasyāpi krameṇārthadvayapratyāyane sāmarthyopapatteḥ tau sad iti śatṛśānayoḥ saṃketitasacchabdavat dvaṃdvavṛttipadaṃ tayoḥ sakṛdabhidhāyakam ity anenāpāstaṃ sadasattve ity ādipadasya krameṇa dharmadvayapratyāyanasamarthatvāt karmadhārayādivṛttipadam api na tayor abhidhāyakaṃ tata eva pradhānabhāvena dharmadvayapratyāyane tasyāsāmarthyāc ca vākyaṃ tayor abhidhāyakam anenaivāpāstam iti sakalavācakarahitatvād avaktavyaṃ vastu yugapatsadasattvābhyāṃ prādhānabhāvārpitābhyām ākrāṃtaṃ vyavatiṣṭhate tac ca na sarvathaivāvaktavyam eva śabdenāsya vaktavyatvād ity eke te ca pṛṣṭavyāḥ kim abhidheyam avaktavyaśabdasyeti yugapatpradhānabhūtasadasattvādidharmadvayākrāṃtaṃ vastv iti cet kathaṃ tasya sakalavācakarahitatvaṃ avaktavyapadasyaiva tadvācakasya sadbhāvāt yathā vaktavyam iti padaṃ sāṃketikaṃ tasya vācakaṃ tathānyad api kiṃ na bhavet tasya krameṇaiva tatpratyāyakatvād iti cet tata evāvaktavyam iti padasya tadvācakatvaṃ mā bhūt tato pi hi sakṛtpradhānabhūtasadasattvādidharmākrāṃtaṃ vastu krameṇaiva pratīyate sāṃketikapadāṃtarād iva viśeṣābhāvāt vaktavyatvābhāvasyaivaikasya dharmasyāvaktavyapadena pratyāyanāc ca na tathāvidhavastupratyāyanaṃ sughaṭaṃ yenāvaktavyapadena tadvyaktam iti yujyate katham idānīṃ avācyataikāṃte py uktir nāvācyam iti yujyate ity uktaṃ ghaṭate sakṛddharmadvayākrāṃtatveneva sattvādyekaikadharmasamākrāṃtatvenāpy avācyatve vastuno vācyatvābhāvadharmeṇākrāṃtasyāvācyapadenābhidhānaṃ na yujyate iti vyākhyānāt yena rūpeṇāvācyaṃ tenaiva vācyam avācyaśabdena vastv iti vyācakṣāṇo vastu yenātmanā sat tenaivāsad iti virodhān nomayaikātmyaṃ vastuna iti kathaṃ vyavasthāpayet sarvatra syādvādanyāyavidveṣitāpatteḥ tato vastuni mukhyavṛttyā samānabalayoḥ sadasattvayoḥ parasparābhidhānavyāghātena vyāghāte satīṣṭaviparītanirguṇatvāpatteḥ vivakṣitobhayaguṇenābhidhānāt avaktavyo rtha ity ayam api sakalādeśaḥ parasparāvadhāritaviviktarūpaikātmakābhyāṃ guṇābhyāṃ guṇiviśeṣaṇatvena yugapadupakṣiptābhyām avivakṣitāṃśabhedasya vastunaḥ samastaikena guṇarūpeṇābhedavṛttyābhedopacāreṇa vābhidhātuṃ prakrāṃtatvāt sa cāvaktavyaśabdenānyaiś ca ṣaḍbhir vacanaiḥ paryāyāṃtaravivakṣayā ca vaktavyatvāt syād avyaktavya iti nirṇītam etat etena sarvathā vastu sat svalakṣaṇam avaktavyam eveti matam apāstaṃ svalakṣaṇam anirdeśyam ityādivacanavyavahārasya tatrābhāvaprasaṃgāt yadi punar asvalakṣaṇaṃ śabdenocyate nirdeśyavyāvṛttyā ca nirdeśyaśabdena vikalpapratibhāsina evābhidhānāt na tu vastu rūpaṃ parāmṛśyata iti mataṃ tadā kathaṃ vastu tathā pratipannaṃ syāt tathā vyavasāyād iti cet so pi vyavasāyo yadi vastusaṃsparśī śabdas taṃ spṛśatu karaṇavat na hi karaṇajanitaṃ jñānaṃ vastu saṃspṛśati na punaḥ karaṇam iti yuktaṃ karaṇam upacārāt tatspṛśatīti cet tathā śabdo pīti samānaṃ śabdajanito vyavasāyo pi na vastu saṃspṛśatīti cet kathaṃ tato vasturūpaṃ pratyeyaṃ bhrāṃtimātrād iti cet na hi paramārthatas tadanirdeśyam avadhāraṇaṃ vā siddhyet darśanāt tathā tatsiddhir iti cet na tasyāpi tatrāsāmarthyāt na hi pratyakṣaṃ bhāvasyānirdeśyatāṃ pratyeti nirdeśayogyasya sādhāraṇāsādhāraṇarūpasya vastunas tena sākṣātkaraṇāt svalakṣaṇavyaktiriktā keyaṃ nirdeśyatā sādhāraṇatā vā pratibhātīti cet tasyāsādhāraṇatānirdeśyatā vā keti samaḥ paryanuyogaḥ svalakṣaṇatvam eva seti cet samaḥ samādhiḥ sādhāraṇatānirdeśyatayor api tatsvarūpatvāt tarhi nirdeśyaṃ sādhāraṇam iti svalakṣaṇam eva nāmāṃtareṇoktaṃ syād iti cet tavāpy asādhāraṇam anirdeśyam iti kiṃ na nāmāṃtareṇa tad evābhimataṃ tatheṣṭau vastu na sādhāraṇaṃ nāpy asādhāraṇaṃ na nirdeśyaṃ nāpy anirdeśyam anyathā cety āyātaṃ tato 'kiṃcid rūpaṃ jātyaṃtaraṃ bhavan na dūrīkartavyaṃ gatyaṃtarābhāvāt tad akiṃcidrūpaṃ cet kathaṃ vastu vyāghātaṃ sakṛtkalpitarūpābhāvād akiṃcid rūpaṃ nānubhūyamānarūpābhāvād iti cet tavāpy asādhāraṇaṃ tat kim idānīm anubhūyamānarūpaṃ vastu sthitaṃ tathā vā sthāne taimirikānubhūyamānam apīṃdudvayaṃ vastu syāt sunirṇītāsaṃbhavadbādhakapramāṇaṃ vastu nānyad iti cet tarhi yathā pratyakṣato nubhūyamānaṃ tādṛśaṃ vastu tadvalliṃgaśabdādivikalpopadarśitam api deśakālanarāṃtarābādhitarūpatve sati kiṃ nābhyupeyate viśeṣābhāvāt tato jātyaṃtaram eva sarvathaikāṃtakalpanātītaṃ vastutvam ity ukteḥ syād avaktavyam iti sūktaṃ kramārpitābhyāṃ tu sadasattvābhyāṃ viśeṣitaṃ jīvādi vastu syād asti ca nāsti ceti vaktuṃ śakyatvād vaktavyaṃ syād astīty ādivat katham asty avaktavyam iti cet pratiṣedhaśabdena vaktavyam evāstītyādi vidhiśabdenāvaktavyam ity eke tadayuktaṃ sarvathāpy astitvenāvaktavyasya nāstitvena vaktavyatānupapatteḥ vidhipūrvakatvāt pratiṣedhasya sarvathaikāṃtapratiṣedho pi hi vidhipūrvaka evānyathā mithyādṛṣṭiguṇasthānābhāvaprasaṃgāt durnayopakalpitaṃ rūpaṃ sunayapramāṇaviṣayabhūtaṃ na bhavatīti pratiṣedhe sarvathaikāṃtasya na kaścid vyāghātaḥ astitvaviśiṣṭatayā sahārpitatadanyadharmadvayaviśiṣṭatayā ca vastuni pratipitsite tad asty avaktavyam ity anye tad apy asāraṃ tatrāsty avaktavyāvaktavyādibhaṃgāṃtaraprasaṃgāt tato pi sahārpitatadanyadharmadvayaviśiṣṭasya tato py aparasahārpitadharmadvayaviśiṣṭasya vastuno vivakṣāyā nirākartum aśakteḥ pratiyogidharmayugalānām ekatra vastunyanaṃtānāṃ saṃbhavāt teṣāṃ ca sahārpitānāṃ vaktum aśakyatvāt asty anaṃtāvaktavyaṃ vastu syāt tac cāniṣṭaṃ yena rūpeṇa vastv iti tena tatpratiyoginā ca sahākrāṃtaṃ yadā pratipattum iṣṭaṃ tadāsty avaktavyam iti kecit te pi yāvadbhiḥ svabhāvaiḥ yāvaṃti vastuno stitvāni tatpratiyogibhis tāvadbhir eva dharmaiḥ yāvaṃti ca nāstitvāni tadyugalaiḥ sahārpitais tāvaṃty avaktavyāni ca rūpāṇi tatas tāvaṃtyaḥ saptabhaṃgya ity ācakṣate cet pratiṣṭhaty eva yuktyāgamāvirodhāt etena nāsty avaktavyaṃ ciṃtitaṃ pratyeyaṃ syād asti nāsty avaktavyaṃ ca vastv iti pramāṇasaptabhaṃgī sakalavirodhavaidhuryāt siddhā nayasaptabhaṃgī tu nayasūtre prapaṃcato nirūpayiṣyate tataḥ parārtho dhigamaḥ pramāṇanayair vacanātmabhiḥ kartavyaḥ svārtha iva jñānātmabhiḥ anyathā kārtsnyenaikadeśena ca tattvārthādhigamānupapatteḥ

tad evaṃ saṃkṣepato dhigamopāyaṃ pratipādya madhyamaprasthānatas tam upadarśayitumanāḥ sūtrakāraḥ prāha

nirdeśādīnām itaretarayoge dvaṃdvaḥ karaṇanirdeśaś ca bahuvacanāṃtaḥ pratyeyas tathā tasi vidhānāt sthitiśabdasya svataṃtratvād alpākṣaratvāc ca pūrvanipāto stv iti na codyaṃ bahuṣv aniyamāt sarvasya nirdeśapūrvakatvāt svāmitvādinirūpaṇasya pūrva nirdeśagrahaṇam arthān nyāyān na virudhyate svāmitvādīnāṃ tu praśnavaśāt kramaḥ nanu ca saṃkṣiptaiḥ pramāṇanayaiḥ saṃkṣepato 'dhigamo vaktavyo madhyamaprasthānatas tair eva madhyamaprapaṃcair na punar nirdeśādibhis tato nedaṃ sūtram āraṃbhaṇīyam ity anupapatticodanāyām idam āha

ye hi nirdeśyamānādiṣu svabhāveṣu tattvānyapratipannāḥ pratipādyās tān prati nirdeśādibhis teṣām adhigamaḥ kartavyo na kevalaṃ pramāṇanayair eveti sūktaṃ nirdeśādisūtraṃ vineyāśayavaśavartitvāt sūtrakāravacanasya vineyāśayaḥ kutas tādṛśa iti cet tato nyādṛśaḥ kutaḥ tathā vivādād iti tata evāyam īdṛśo stu nyāyasya samānatvāt

kiṃ punar nirdeśādaya ity āha

kiṃ kasya kena kasmin kiyac ciraṃ katividhaṃ vā vastu tadrūpaṃ cety anuyoge kārtsnyena deśena ca tathā prativacanaṃ nirdeśādaya iti vacanāt pravaktuḥ padārthāḥ śabdātmakās te pratyeyāḥ tathā prakīrtitās tu sarve sāmarthyāt te jñānātmakā gamyaṃte 'nyathā tadanupapatteḥ saty ajñānapūrvakā mithyājñānapūrvakā vā śabdā nirdeśādayaḥ satyā nāma suṣuptādivat nāpy asatyā eva te saṃvādakatvāt pratyakṣādivat

kiṃ svabhāvair nirdeśādibhir arthasyādhigamaḥ syād ity āha

kartṛstho 'dhigamas tāvadvastunaḥ sākalyena pramāṇātmabhir bhedena nirdeśādibhir bhavatīti pramāṇaviśeṣās tv ete deśas tu nayātmabhir iti nayāḥ tato nāpramāṇanayātmakais tair adhigatir iṣṭā yato vyāghātaḥ kasya punaḥ pramāṇasyaite viśeṣāḥ śrutasyāspaṣṭasarvārthāviṣayatā pratītir iti kecit matiśrutayor ity apare tetra praṣṭavyāḥ kuto mater bhedās te iti matipūrvakatvād upacārād iti cen na avadhimanaḥparyayaviśeṣatvānuṣaṃgāt yathaiva hi matyārthaṃ paricchidya śrutajñānena parāmṛśannirdeśādibhiḥ prarūpayati tathāvadhimanaḥ paryayeṇa vā na caivaṃ śrutajñānasya tatpūrvakatvaprasaṃgaḥ sākṣāt tasyāniṃdriyamatipūrvakatvāt paraṃparayā tu tatpūrvakatvaṃ nāniṣṭaṃ śabdātmanas tu śrutasya sākṣād api nāvadhimanaḥparyayapūrvakatvaṃ virudhyate kevalapūrvakatvavat tato mukhyataḥ śrutasyaiva bhedā nirdeśādayaḥ pratipattavyāḥ kim upacāreṇa prayojanābhāvāt tata eva śrutaikadeśalakṣaṇanayaviśeṣāś ca te vyavatiṣṭhaṃte yeṣāṃ tu śrutaṃ pramāṇam eva teṣāṃ tadvacanam asādhanāṃgatayā nigrahasthānam āsajyata iti kvacit kathaṃcit praśnaprativacanavyavahāro na syāt svaparārthānumānātmako sau iti cen na tasya sarvatrāpravṛtter atyaṃtaparokṣeṣv artheṣu tadabhāvaprasaṃgāt na ca śrutād anyad eva svārthānumānaṃ matipūrvakaṃ parārthānumānaṃ ceti tadbhedatvam iṣṭam eva nirdeśādīnāṃ prāmāṇyaṃ punaḥ śrutasyāgre samarthayiṣyata iti neha pratanyate karmasthaḥ punar adhigamo rthānām adhigamyamānānāṃ svabhāvabhūtair eva nirdeśādibhiḥ kārtsnyaikadeśābhyāṃ pramāṇanayaviṣayair vyavasthāpyate nirdeśyamānatvādibhir eva dharmair arthānām adhigatipratīteḥ karmatvāt teṣāṃ kathaṃ karaṇatvena ghaṭaneti cet tathā pratīteḥ agner uṣṇatvenādhigama ity atra yathā nanv agneḥ karmaṇaḥ karaṇam uṣṇatvaṃ bhinnam eveti cet tadbhedaikāṃtasya nirākaraṇāt kathaṃcid bhedas tu samāno nyatra na hi nirdeśatvādayo dharmāḥ karaṇatayā samabhidhīyamānā jīvādeḥ karmaṇaḥ paryāyārthādbhinnā neṣyaṃte dravyārthāt tu tatas teṣām abhede pi bhedopacārāt karmakaraṇanirdeśaghaṭaneti kecit pare punaḥ karmasādhanādhigamapakṣe nirdeśyatvādīnāṃ karmatayā pratīteḥ karaṇatvam eva necchaṃti teṣāṃ viśeṣaṇatvena ghaṭanāt na hi yathāgnir uṣṇatvena viśiṣṭo dhigamopāyair adhigamyata iti pratītir aviruddhā tathā sarve rthā nirdeśyādibhir bhāvair adhigamyaṃta iti nirṇayo py aviruddho nāvadhāryate tathā sati parāparakaraṇaparikalpanāyāṃ mukhyato guṇato vānavasthāprasaktir api nivāritā syāt tadaparikalpanāyāṃ vā svābhimatadharmāṇām api karaṇatvaṃ mā bhūd ity api codyamānam anavakāśyaṃ syāt nanv evam aparāparaviśeṣaṇakalpanāyām apy anavasthā viśeṣaṇāṃtararahitasya vā jīvādeḥ svābhimatadharmaviśeṣaṇaiḥ pratipattau tair api rahitasya pratipattir astu viśeṣābhāvād iti cen na viśeṣyāt kathaṃcid abhinnatvād viśeṣaṇānāṃ vastuto 'naṃtā vidhayo pi hi dharmā nirdeśādibhiḥ saṃgṛhītā viśeṣaṇāny eva tadvyatiriktasya dharmasyāsaṃbhavāt tatra jīvādivastu viśeṣyam eva dravyārthādeśāt nirdeśyatvādi viśeṣaṇam eva paryāyārthāt pramāṇādeśād api viśeṣaṇaviśeṣyātmakaṃ vastu jātyaṃtaram iti prarūpaṇāyāṃ noktadoṣāvakāśaḥ nanv evaṃ nirdeśādidharmāṇāṃ karaṇatvapakṣe pi na parāparadharmakaraṇatvaparikalpanād anavasthā tadvyatirekeṇa parāparadharmāṇām abhāvāt teṣāṃ tu karaṇatvaṃ tair adhigamyamānasyārthasya karmatā nayādeśāt pramāṇādeśāt tu karmakaraṇātmakaṃ jātyaṃtaraṃ vastu prarūpyate iti na kiṃcid avadyaṃ naitat sādhīyaḥ karaṇatve nirdeśādīnāṃ karmasādhanatānupapatteḥ viśeṣaṇatve tu tadupapatteḥ viśeṣaṇaviśeṣyabhūtasya jīvādyarthasya karmasādhano dhigamaḥ pratipattuṃ śakyata iti viśeṣaṇatvapakṣa eva śreyān sakalaviśeṣaṇarahitatvād vastuno na saṃbhavaty eva nirdiśyamānarūpam iti matam apākurvann āha

na hi pratyakṣānumeyāgamagamyamānānām arthānāṃ pratyakṣānumānāgamair ekam anekaṃ ca rūpaṃ parasparāpekṣaṃ na pratīyate parasparanirākaraṇapravaṇasyaiva tasyāpratīteḥ na cāpratīyamānasya sarvathaikāṃtasyāpy avasthitau pratīyamānasyāpi jātyaṃtarasyāvasthitir nāma sveṣṭarūpasyāpi tatprasaṃgāt tathā caikarūpābhāvasya bhāveṣv anavasthitau syād evaikarūpasya vidhis tadanavasthitau anekarūpasya parasparavyavacchedarūpayor ekatarapratiṣedho nyatarasya vidher avaśyaṃ bhāvān nīlatvānīlatvavat parasparavyavacchedasvabhāvau ekarūpabhāvābhāvau pratītau tadanenānekarūpābhāvasya bhāveṣv anavasthitāv anekarūpasya vidhis tadanavasthitāv ekarūpasya niveditaḥ samānatvān nyāyasya na tu vādhyakṣe sakaladharmarahitasya svalakṣaṇasya pratibhāsanāt na tatraikam anekaṃ vā rūpaṃ parasparaṃ sāpekṣaṃ nirapekṣaṃ vā tadrahitatvaṃ vā pratibhāti kalpanāropitasya tu tathā pratibhāsanasya tattvato sattvāt saṃvṛttyā tatsadbhāvo bhīṣṭa eva tathā caikarūpatadabhāvayor anekarūpatadabhāvayoś caikānekarūpayoḥ parasparavyavacchedasvabhāvayor ekatarasya pratiṣedhe 'nyatarasya vidher avaśyaṃbhāve pi na kiṃcid viruddhaṃ bhāvābhāvobhayavyavahārasyānādiśabdavikalpavāsanodbhūtavikalpapariniṣṭhitasya śabdārthatayopagamāt tad uktaṃ anādivāsanodbhūtavikalpapariniṣṭhitaḥ śabdārthas trividho dharmo bhāvābhāvobhayāśrayaḥ iti kecit te pi nānavadyavacasaḥ sukhanīlādīnām api rūpāṇāṃ kalpitatvaprasaṃgāt spaṣṭam avabhāsamānatvān na teṣāṃ kalpitatvam iti cen na svapnāvabhāsibhir anekāṃtāt na hi caiṣām api kalpitatvaṃ mānasavibhramātmanā svapnasyopagamāt tasya karaṇajavibhramātmanopagame vā katham iṃdriyajavibhramāt tadbhrāṃteḥ pṛthak prarūpaṇaṃ na virudhyate mānasavibhramatve pi viśadatvaṃ svapnasya virudhyata iti cen na viśadākṣajñānavāsanāsadbhūtatvena tasya vaiśadyasaṃbhavāt na ca tatra viśadarūpatayāvabhāsamānānām api sukhanīlādīnāṃ pāramārthikatvaṃ visaṃvādāt tadvajjāgraddaśāyām api teṣām anādīṃdriyādijajñānavāsanodbhūtapratibhāsapariniṣṭhitvāt pratyakṣā eva te na vastusvabhāvā iti śakyaṃ vaktuṃ bādhakābhāvād vāstavās te iti cet śabdārthās tathā saṃtu na cābhāvasyāpi śabdārthatvāt sarvaśabdārthānām avāstavatvam iti yuktaṃ bhāvāṃtararūpatvād abhāvasya nanu tucchābhāvasyāśabdārthatve kathaṃ pratiṣedho nāma nirviṣayaprasaṃgād iti cen na vastusvabhāvasyābhāvasya vidhānād eva tucchasvabhāvasya tasya pratiṣedhasiddheḥ kvacid anekāṃtavidhānāt sarvathaikāṃtapratiṣedhasiddhivat tathā tasya mukhyaḥ pratiṣedho na syād iti cen na kiṃcid aniṣṭaṃ na hi sarvasya mukhyenaiva pratiṣedhena bhavitavyaṃ gauṇena veti niyamo sti yathāpratītasyopagamāt nanu gauṇe pi pratiṣedhe tucchābhāvasya śabdārthatvasiddhir gamyamānasya śabdārthatvāvirodhāt sarvathaikāṃtavad iti cen na tasyāgamyamānatvāt tadvat yathaiva hi vastuno nekāṃtātmakatvavidhānāt sarvathaikāṃtābhāvo gamyate na sarvathaikāṃtas tathā vasturūpasyābhāvasya vidhānāt tucchābhāvasyābhāvo na tu sa gamyamānaḥ nanu tucchābhāvasyābhāvagatau tasya gatir avaśyaṃbhāvino pratiṣedhyanāṃtarīyakatvāt pratiṣedhasyeti cen na vyāghātāt tucchābhāvasyābhāvaś ca kutaścid gamyate bhāvaś ceti ko hi brūyāt svasthaḥ nanu vasturūpasyābhāvasya vidhānāt tucchābhāvasyābhāvagatis tadgates tasya gatis tato na vyāghāto nāma yata eva hi tasyābhāvagatis tata eva bhāvasyāpi gatau vyāghāto nānyatheti cen na sāmastyena tasyābhāvagatau punar bhāvagater vyāhater avasthānāt pratiniyatadeśāditayā tu kasyacid abhāvagatāv api na bhāvagatir vihanyata iti yuktaṃ katham idānīṃ saṃjñinaḥ pratiṣedho na pratiṣedhyādṛte kvacit iti mataṃ na virudhyate tucchābhāvasya pratiṣedhyasyābhāve pi pratiṣedhasiddher anyathā tasya śabdārthatāpatter iti cen na saṃjñinaḥ samyagjñānavataḥ pratiṣedhyādṛte na kvacid aṃtar bahir vā pratiṣedha iti vyākhyānāt tadavirodhāt sakalapramāṇāviṣayasya tucchābhāvasya pratiṣedhaḥ svayam anubhūtasakalapramāṇāviṣayatvena tadanuvadanam eveti syāt pratiṣedhādṛte pratiṣedhaḥ syān nety anekāṃtavādinām avirodhaḥ pramāṇavṛttāṃtavādaparatvāt teṣāṃ na hi yathā jīvādivastu pratiniyatadeśāditayā vidyamānam eva deśāṃtarāditayā nāstīti pramāṇam upadarśayati tathā tucchābhāvaṃ tasya bhāvarūpatvaprasaṃgāt sarvatra sarvadā sarvathā vasturūpam evābhāvaṃ tadupadarśayati tathā tucchābhāvābhāvam upadarśayatīti tadvacane doṣābhāvaḥ nanv evaṃ tucchābhāvasadṛśasyānarthakatve prayogo na yukto tiprasaṃgāt prayoge punar arthaḥ kaścid vaktavyaḥ sa ca bahirbhūto nāsty eva ca kalpanārūḍhas tv anyavyavaccheda evoktaḥ syāt tadvatsarvaśabdānām anyāpohaviṣayatve siddher na vāstavāḥ śabdārthā iti cet naitad api sāraṃ abhāvaśabdasyābhāvasāmānyaviṣayatvāt tasya vivādāpannatvāt sarvo hi kim ayam abhāvo vastudharmaḥ kiṃ vā tuccha iti pratipadyate na nāstīti pratyayārtho 'bhāvamātre tatra ca vastudharmatām abhāvasyācakṣāṇāḥ syādvādinaḥ katham abhāvaśabdaṃ kalpitārthaṃ svīkuryuḥ svayaṃ tuccharūpatāṃ tu tasya nirākurvaṃtaḥ parair āropitām āśaṃkitāṃ vānuvadatīty uktaprāyaṃ na cātyaṃtāsaṃbhavino rūpasya vastuny āropitasya kenacid āśaṃkitasya cātucchādeḥ sarvaśabdānām anyavyavacchedaviṣayatvaprasaṃjanaṃ prāyaḥ pratītivirodhāt katham anyathā kasyacit pratyakṣasya nīlaviṣayatve sarvapratyakṣāṇāṃ nīlaviṣayatvaprasaṃjanaṃ nānujñāyate sarvathā viśeṣābhāvāt atha yatra pratyakṣe nīlaṃ pratibhāsate nirbādhāt tannīlaviṣayaṃ yatra pītādi tattadviṣayam ity anugamyate tarhi yatra śābde jñāne vasturūpam akalpitam ābhāti tadvasturūpaviṣayaṃ yatra tu kalpanāropitarūpaṃ tattadgocaram ity uktaṃ tataḥ śabdārthānāṃ bhāvābhāvobhayadharmāṇām abhāvādivāsanoditavikalpapariniṣṭhitatve pratyakṣārthānām api tat syāt teṣāṃ bādhakābhāvāt pāramārthikatve vā tata eva śabdārthānām api tad bhaved iti na pratipāditavirodhābhāvaḥ yad apy uktaṃ pratyakṣe sakaladharmarahitasya svalakṣaṇasya pratibhāsanān na tatraikam anekaṃ vā rūpaṃ vā parasparasāpekṣaṃ vā nirapekṣaṃ vā tadrahitaṃ vā pratibhātīti tad api mohavilasitam eva anekāṃtātmakavastupratīter apahavāt ko hi mahāmohaviḍaṃbitaḥ pratibhāsamānam ābālam abādhitam ekam anekākāraṃ vastu pratyakṣaviṣayatayānādṛtya katham apy apratibhāsamānaṃ brahmatattvam iva svalakṣaṇaṃ tathā ācakṣīta atiprasaṃgāt tathānumānād āgamāc ca bhāvasyaikānekarūpaviśiṣṭasya pratīyamānatvān na bhāvā yena nirūpyaṃte tadrūpaṃ nāsti tattvataḥ iti vacanaṃ niḥpramāṇakam evorarīkāryaṃ yataḥ svarūpavacanaṃ sūtre mithyā syāt yathā ca pratyakṣam anumānam āgamo vānekāṃtātmakaṃ vastu prakāśayati svanirṇītābādhaṃ tathāgre prapaṃcayiṣyate kiṃ ca

tattvaṃ sakaladharmarahitatvam akalpanāropitaṃ pratyakṣataḥ sphuṭam avabhāsamānaṃ vastunaḥ svarūpam eva tena tasya na niḥsvarūpatvam itīṣṭasiddhiṃ kalpanāropitaṃ tu tan na vastunaḥ svarūpam ācakṣmahe na ca kalpitaniḥśeṣadharmanairātmyasyātmasvarūpatve vastuno niḥśeṣadharmayuktatāniṣṭā kalpitasakaladharmayuktasya tasyeṣṭatvāt vastukṛtākhiladharmasahitatā tu na śakyāpādayituṃ tayā vastuni kalpitaniḥśeṣadharmanairātmyasvarūpatvasyāvinābhāvāt tām aṃtareṇāpi tasyopapatter iti kecit te pi mahāmohābhibhūtamanasaḥ svayaṃ vastubhūtasakaladharmātmakatāyāḥ svīkaraṇe pi tadasaṃbhavābhidhānāt kalpitākhiladharmarahitatvaṃ hi vastunaḥ svarūpaṃ bruvāṇena vastubhūtasakaladharmasahitatā svīkṛtaiva tasya tan nāṃtarīyakatvāt kalpanāpoḍhaṃ pratyakṣam ity atra kalpanākārarahitatvasya vastubhūtākāranāṃtarīyakatvena pratyakṣe tadvacanāt tatsiddhivat tathā kalpanākārarahitatvasya vacanād vastubhūtākārasiddhir na pratyakṣe svīkṛtaiveti cet tat kim idānīṃ sakalākārarahitatvam astu tasya saṃvidākāramātratvāt tattvatas tathāpi neti cet kathaṃ na vastubhūtākārasiddhiḥ na hi saṃvidākāro vastubhūto na bhavati saṃvidadvaitasyāpy abhāvaprasaṃgāt tataḥ kalpitatvena niḥśeṣadharmāṇāṃ nairātmyaṃ yadi vastunaḥ svarūpaṃ tadā svarūpasaṃsiddhiḥ yasmād anyathā vastubhūtatvenākhiladharmayuktatā tasya siddheti vyākhyā preyasī athavā vastubhūtaniḥśeṣadharmāṇāṃ nairātmyaṃ vastuno yadi svarūpaṃ tadā tasya svarūpasaṃsiddhis tatsvarūpasyānirākaraṇāt anyathā tasya pararūpatvaprakāreṇa tu saiva vastubhūtadharmayuktatā vāstavākhiladharmābhāvasya vastunaḥ parabhāve tādṛśasakaladharmāsadbhāvasya svātmabhūtatvaprasiddher anyathā tadanupapatteḥ athavā kalpitānāṃ vastubhūtānāṃ ca niḥśeṣadharmāṇāṃ nairātmyaṃ vastunaḥ svarūpaṃ yadi tadā tasya svarūpasaṃsiddhir anyathā kalpitākalpitasakaladharmayuktatā tasyeti vyākhyeyaṃ sāmānyena niḥśeṣadharmavacanāt vyāghātaś cāsmin pakṣe nāśaṃkanīyaḥ kalpitānāṃ vastubhūtānāṃ ca dharmāṇāṃ vastuni yathāpramāṇopapannatvāt tata yat sakaladharmarahitaṃ tan na vastu yathā puruṣādyadvaitaṃ tathā ca kṣaṇikatvalakṣaṇam iti jīvādivastunaḥ svadharmasiddhiḥ sakaladharmarahitena dharmeṇānekāṃtastasya vastutvād iti cen na vastvaṃśatvena tasya prarūpitatvāt vastutvāsiddheḥ anyathā vastvanavasthānānuṣaṃgāt tad evaṃ sarvathā vastuni svarūpasya nirākartum aśakteḥ sūktaṃ nirdeśyamānatvam adhigamyaṃ

saṃbaṃdho hi na tāvad asiddhayoḥ svasvāminoḥ śaśāśvaviṣāṇavat nāpi siddhāsiddhayos tat vaṃdhyāputravat siddhayo stu pārataṃtryābhāvād evāsaṃbaṃdha eva anyathātiprasaṃgāt kenacid rūpeṇa siddhasyāsiddhasya ca pārataṃtrye siddhe parataṃtrasaṃbaṃdha ity api mithyā pakṣadvayabhāvidoṣānuṣaṃgāt na caikasya niṣpannāniṣpanne rūpe staḥ pratīghātāt tan na tattvataḥ saṃbaṃdho stīti tad uktaṃ pārataṃtrye hi saṃbaṃdhe siddhe kā parataṃtratā tasmāt sarvasya bhāvasya saṃbaṃdho nāsti tattvataḥ iti saṃbaṃdhamātrābhāve ca siddhe sati na kaścit kasyacit svāmī nāma yataḥ svāmitvam arthānām adhigamyaṃ syād ity eke

pārataṃtryasyābhāvād bhāvānāṃ saṃbaṃdhābhāvam abhidadhānās tena saṃbaṃdhaṃ vyāptaṃ kvacit pratipadyaṃte na vā pratipadyaṃte cet kathaṃ sarvatra sarvadā saṃbaṃdhābhāvam abhidadhurvirodhāt no cet katham avyāpakābhāvād avyāpyābhāvasiddheḥ paropagamāt tasya tena vyāptisiddher adoṣa iti cen na tathā svapratipatter abhāvānuṣaṃgāt paropagamād dhi paraḥ pratipādayituṃ śakyaḥ sarvathā saṃbaṃdhābhāvān nāśakya eva pratyakṣata iti cen na tasya svāṃśamātraparyavasānāt na kaścit kenacit kathaṃcit kadācit saṃbaṃdha itīyato vyāpārāt kartum asamarthatvād anyathā sarvajñatvāpatteḥ sarvārthānāṃ sākṣātkaraṇam aṃtareṇa saṃbaṃdhābhāvasya tena pratipattum aśakteḥ keṣāṃcid arthānāṃ svātaṃtryam asaṃbaṃdhena vyāptaṃ sarvopasaṃhāreṇa pratipadya tato nyeṣām asaṃbaṃdhapratipattir ānumānikī syād iti cet tat tarhi svātaṃtryam arthānāṃ na tāvad asiddhānāṃ siddhānāṃ tu svātaṃtryāt saṃbaṃdhābhāve tattvataḥ kiṃn na deśādiniyamenodbhavo dṛśyate tasya pārataṃtryeṇa vyāptatvāt na hi svataṃtro rthaḥ sarvanirapekṣatayā niyatadeśakāladravyabhāvajanmāsti na cājanmā sarvathārthakriyāsamarthaḥ svayaṃ tasyākāraṇāt pratyāsattiviśeṣād deśādibhis tanniyatotpattir arthasya syād iti cet sa eva pratyāsattiviśeṣaḥ saṃbaṃdhaḥ pāramārthikaḥ siddha ity āha

kasyacit paryāyasya svataḥ kenacit paryāyeṇa sahaikatra dravye samavāyād dravyapratyāsattir yathā smaraṇasyānubhavena sahātmany ekatra samavāyas tam aṃtareṇa tatraiva yathānubhavasmaraṇānupapatteḥ somamitrānubhavād viṣṇumitrasmaraṇānupapattivat saṃtānaikatvād upapattir iti cen na saṃtānasyāvastutvena tanniyamahetutvāghaṭanāt vastutve vā nāmamātraṃ bhidyeta satāṃ no dravyam iti tathaikasaṃtānāśrayatvam eva dravyādravyāśrayatvaṃ ceti va kaścid viśeṣaḥ yat saṃtāno vāsanāprabodhas tatsaṃtānaṃ smaraṇam iti niyamopagamo pi na śreyān proktadoṣānatikramāt saṃtānasyātmadravyatvopapattau yadātmadravyapariṇāmo vāsanāprabodhas tadātmadravyavivartaḥ smaraṇam iti paramatasiddheḥ kathaṃ parasparabhinnasvabhāvakālayor ekam ātmadravyaṃ vyāpakam iti ca na codyaṃ sakṛnnānākāravyāpinā jñānenaikena prativihitatvāt samasamayavartino rasarūpayor ekaguṇivyāptayor anumānānumeyavyavahārayor ekadravyapratyāsattir atenoktā tadabhāve tayos tadvyavahārayogyatānupapatteḥ ekasāmagryadhīnatvāt tadupapattir iti cet katham ekāsāmagrī nāma ekaṃ kāraṇam iti cet tatsahakāryupādānaṃ vā sahakāri cet kulālakalaśayor daṇḍādir ekā sāmagrī syāt samānakṣaṇayos tayor utpattau tasya sahakāritvāt tathā etayor anumānānumeyavyavahārayogyatā avyabhicāriṇī syāt tadekasāmagryadhīnatvāt ekasamudāyavartisahakārikāraṇam ekā sāmagrī na bhinnasamudāyavarti yato yam atiprasaṃga iti cet kaḥ punar ayam ekaḥ samudāyaḥ sādhāraṇārthakriyāniyatāḥ pravibhāgarahitā rūpādaya iti cet kathaṃ pravibhāgarahitatvam ekatvapariṇāmābhāve teṣām upapadyateti prasaṃgāt sāṃvṛtyaikatvapariṇāmeneti cen na tasya pravibhāgābhāvahetutvāyogāt pravibhāgābhāvo pi teṣāṃ sāṃvṛta iti cen na hi tattvataḥ pravibhaktā eva rūpādayaḥ samudāya ity āpannaṃ na caivaṃ keṣāṃcit samudāyetaravyavasthā sādhāraṇārthakriyāniyatatvetarābhyāṃ sopapanneti vā yuktaṃ sūryāṃbujayor api samudāyaprasaṃgāt tayor aṃbujaprabodharavyoḥ sādhāraṇārthakriyāniyatatvāt tato vāstavam eva pravibhāgarahitasamudāyaviśeṣas teṣām ekatvādhyavasāyahetur aṃgīkartavyaḥ sa caikatvapariṇāmaṃ tāttvikam aṃtareṇa na ghaṭata iti so pi pratipattavya eva sa caikaṃ dravyam iti siddhaṃ svaguṇaparyāyāṇāṃ samudāyaskaṃdha iti vacanāt tathāsati rasarūpayor ekārthātmakayor ekadravyapratyāsattir evaṃ liṃgaliṃgivyavahārahetuḥ kāryakāraṇabhāvasyāpi niyatasya tadabhāve nupapatteḥ saṃtānāṃtaravat na hi kvacit pūrve rasādiparyāyāḥ pararasādiparyāyāṇām upādānaṃ nānyatra dravye vartamānā iti niyamas teṣām ekadravyatādātmyavirahe kathaṃcid upapannaḥ ekam upādānam ekā sāmagrīti dvitīyo pi pakṣaḥ saugatānām asaṃbhāvya eva nānākāryasyaikopādānatvavirodhāt yadi punar ekaṃ dravyam anekakāryopādānaṃ bhavet tadā saivekadravyapratyāsattir āyātā rasarūpayoḥ kṣetrapratyāsattir yathā balākāsalilayor ekasyāṃ bhūmausthitayoḥ saṃyuktasaṃyogo hi tato nānyaḥ pratiṣṭhām iyarti janyajanakabhāva eva tayoḥ parasparaṃ pratyāsattir iti cen na anyatarasamudbhūtāyāḥ paratra sarasi balākāyā nivāsasaṃbhavāt naikā balākā pūrvaṃ saraḥ pravihāya saro ṃtaram adhitiṣṭhaṃtī kācid asti pratikṣaṇaṃ tadbhedād iti cen na kathaṃcit tadakṣaṇikatvasya pratīter bādhakābhāvāt tadbhāṃtatvānupapatteḥ kṣiteḥ pratipradeśaṃ bhedād ekatra pradeśe balākāsalilayor anavasthānān naiva tatkṣetrapratyāsattir iti cen na kṣityādyavayavinas tadādhārasyaikasya sādhanāt na caikasyāvayavino nānāvayavavyāpinaḥ sakṛdasaṃbhavaḥ pratītisiddhatvād vedyādyākāravyāpy ekajñānavat kālapratyāsattir yathā sahacarayoḥ samyagdarśanajñānasāmānyayoḥ śarīre jīvasparśaviśeṣayor vā pūrvottarayor bharaṇikṛttikayoḥ kṛttikārohiṇyor vā tayoḥ pratyāsatty aṃtarasyāvyavasthānāt bhāvapratyāsattir yathā gogavayayoḥ kevalisiddhayor vā tayor ekatarasya hi yādṛgbhāvaḥ saṃsthānādir anaṃtajñānādir vā tādṛktadanyatarasya supratīta iti na pratyāsattyaṃtaraṃ kayościd anekapratyāsattisaṃbaṃdhe vā na kiṃcid aniṣṭaṃ pratiniyatodbhūteḥ sarvapadārthānāṃ dravyādipratyāsatticatuṣṭayavyatirekeṇānupapadyamānatvena prasiddheḥ saiva caturvidhā pratyāsattiḥ sphuṭaḥ saṃbaṃdho bādhakābhāvād iti na saṃbaṃdhābhāvo vyavatiṣṭhate nanu ca dravyapratyāsattir ekena dravyeṇa kayościt paryāyayoḥ kramabhuvoḥ sahabhuvor vā tādātmyaṃ tac ca rūpaśleṣaḥ sa ca dvitve sati saṃbaṃdhinor ayukta eva virodhāt tayor aikye pi na saṃbaṃdhaḥ saṃbaṃdhinor abhāve tasvāghaṭanāt dviṣṭhatvād anyathātiprasaṃgāt nairaṃtaryaṃ tayo rūpaśleṣaḥ ity apy ayuktaṃ tasyāṃtarābhāvarūpatve tāttvikatvāyogāt prāptirūpatve pi prāpteḥ paramārthataḥ kārtsyaikadeśābhyām asaṃbhavād gatyaṃtarābhāvāt kalpitasya tu rūpaśleṣasyāpratiṣedhāt na sa tāttvikaḥ saṃbaṃdho sti prakṛtibhinnānāṃ svasvabhāvavyavasthiteḥ anyathā sāṃtaratvasya saṃbaṃdhaprasaṃgād iti kecit tad uktaṃ rūpaśleṣo hi saṃbaṃdho dvitve sa ca kathaṃ bhavet tasmāt prakṛtibhinnānāṃ saṃbaṃdho nāsti tattvataḥ iti tad etadekāṃtavādinaś codyaṃ na punaḥ syādvādināṃ te hi kathaṃcid ekatvāpattiṃ saṃbaṃdhino rūpaśleṣaṃ saṃbaṃdham ācakṣate na ca sā dvitvavirodhinī kathaṃcit svabhāvanairaṃtaryaṃ vā tad api nāṃtarābhāvarūpam astitvaṃ chidram adhyaviraheṣv anyatamasyāṃtarasyābhāvo hi tatsvabhāvāṃtarātmako vastubhūta eva yadā rūpaśleṣaḥ kayościd āsthīyate nirbādhaṃ tathā pratyayaviṣayas tadā kathaṃ kalpanāropitaḥ syāt kenacid aṃśena tādātmyam atādātmyaṃ ca saṃbaṃdhinor viruddham ity api na maṃtavyaṃ tathānubhavāc citrākārasaṃvedanavat etena prāptyādirūpaṃ nairaṃtaryaṃ rūpaśleṣa ity api svīkṛtaṃ tasyāpi kathaṃcittādātmyānatikramāt tataḥ svasvabhāvavyavasthiteḥ prakṛtibhinnānām arthānāṃ na saṃbaṃdhas tāttvika ity ayuktaṃ tata eva teṣāṃ saṃbaṃdhasiddheḥ svasvabhāvo hi bhāvānāṃ pratīyamānaḥ kathaṃcit pratyāsattiviprakarṣaś ca sarvathā tadapratītes tena cāvasthitiḥ kathaṃ saṃbaṃdhābhāvaikāṃtaṃ sādhayet saṃbaṃdhaikāṃtavat na cāpekṣatvāt saṃbaṃdhasvabhāvasya mithyāpratibhāsaḥ sūkṣmatvādivad asaṃbaṃdhasvabhāvasyāpi tathānuṣaṃgāt sa cāsaṃbaṃdhasvabhāvo 'nāpekṣikaḥ kathaṃcid artham apekṣya kasyacit tadvyavasthiter anyathānupapatteḥ sthūlatvādivat pratyakṣabuddhau pratibhāsamāno anāpekṣika eva tatpṛṣṭabhāvinā tu vikalpenādhyavasīyamāno yathāpekṣikas tathā vāstavo bhavatīti cet saṃbaṃdhasvabhāvo pi samānaṃ na hi sa pratyakṣena pratibhāsate yato 'nāpekṣiko na syāt nanu ca parāpekṣaiva saṃbaṃdhas tasya tanniṣṭhatvāt tadabhāve sarvathāpy asaṃbhavāt parāpekṣamāṇo bhāvaḥ svayam asattvād apekṣate sa tathā na tāvad asann apekṣo dharmāśrayatvavirodhāt kharaśṛgaṃvat nāpi san sarvanirāśaṃsatvād anyathā sattvavirodhāt kathaṃcit sann asann āpekṣya ity ayam api pakṣo na śreyān pakṣadvayadoṣānatikramāt na caiko rthaḥ sann asaṃś ca kenacid rūpeṇa saṃbhavati virodhād anyathātītānāgatādyaśeṣātmako vartamānārthaḥ syād iti na kvacit sadasattvavyavasthā saṃkaravyatikarāpatteḥ tato parāpekṣāṇām asannibaṃdhanaḥ saṃbaṃdhaḥ sidhyet tad uktaṃ parāpekṣādisaṃbaṃdhaḥ so sat katham apekṣate saṃś ca sarvanirāśaṃso bhāvaḥ katham apekṣyate iti kaścit so pi sarvathā sadasattvābhyāṃ bhāvasya parāpekṣāyā virodham apratipadyamānaḥ kathaṃ tāṃ pratiṣedhyāt pratipadyamānas tu svayaṃ pratiṣeddhum asamarthas tasyāḥ kvacit siddher anyathā virodhāyogāt kathaṃ cānirākurvann api parāpekṣāṃ sarvatra saṃbaṃdhasyānāpekṣikatvaṃ pratyācakṣīta na ced unmattaḥ svalakṣaṇam eva saṃbaṃdho 'nāpekṣikaḥ syān na tato 'nyaḥ sa ceṣṭo nāmamātre vivādād vastuny avivādād iti cet kaḥ punaḥ saṃbaṃdham asvalakṣaṇam āhatasyāpi svena rūpeṇa lakṣyamāṇasya svalakṣaṇatvāt nanu kutaḥ saṃbaṃdhas tathā dvayoḥ saṃbaṃdhinoḥ siddhaḥ ekena guṇākhyena saṃyogenānyena vā dharmeṇāṃtarasthitenāvācyena vā vasturūpeṇa saṃbaṃdhād iti cet sa tatsaṃbaṃdhinor anarthāṃtaram arthāṃtaraṃ vā yady anarthāṃtaraṃ tadā saṃbaṃdhināv eva prasajyete tathā ca na saṃbaṃdho nāma sa tato rthāṃtaraṃ cet saṃbaṃdhinau kevalau kathaṃ saṃbaṃdhau syātāṃ tattvānyatvābhyām avācyaś cet kathaṃ vastubhūtaḥ syāt bhavatu cārthāṃtaram anarthāṃtaraṃ vā saṃbaṃdhaḥ sa tu dvayor ekena kutaḥ syāt pareṇaikena saṃbaṃdhād iti cet tenāpi na saṃbaṃdhaḥ pareṇaikena saṃbaṃdhād ity anavasthānāt saṃbaṃdhamatiḥ sudūram api gatvā dvayor ekābhisaṃbaṃdham aṃtareṇāpi saṃbaṃdhatvena abhisaṃbaṃdhatvamatiḥ kevalayoḥ saṃbaṃdhinor atiprasaṃgāt yadi saṃbaṃdhaś ca svenāsādhāraṇena rūpeṇa sthitas tadā siddham amiśraṇam arthānāṃ paramārthataḥ tad uktaṃ dvayor ekābhisaṃbaṃdhāt saṃbaṃdho yadi taddvayoḥ kaḥ saṃbaṃdho 'navasthā ca na saṃbaṃdhamatis tathā tau ca bhāvau tadanyaś ca sarve te svātmani sthitāḥ ity amiśrāḥ svayaṃ bhāvās tan miśrayati kalpanā iti kathaṃ saṃbaṃdhaḥ svalakṣaṇam iṣyate saṃbaṃdhinor arthāṃtaraṃ tapto 'narthāṃtarasya tu tatheṣṭau na vastuvyatirekeṇa saṃbaṃdho nyatra kalpanāmātrād iti vadann api na syādvādimatam avabudhyate tadvibhedābhedaikāṃtaparāṅmukhaṃ na taddoṣāspadaṃ yena rūpeṇa lakṣyamāṇaḥ saṃbaṃdho anyo vārthaḥ svalakṣaṇam iti tu parasparāpekṣabhedābhedātmakaṃ jātyaṃtaram evoktaṃ tasyābādhitapratītisiddhatvena svalakṣaṇavyapadeśāt tato na kalpanām evānuruṃdhānaiḥ pratipattṛbhiḥ kriyākārakavācinaḥ śabdāḥ saṃyojyaṃte 'nyāpohapratītyartham eveti ghaṭate yenedaṃ śobheta tām eva cānuruṃdhānau kriyākārakavācinaḥ bhāvabhedapratītyarthaṃ saṃyojyaṃte 'bhidhāyikāḥ iti kriyākārakādīnāṃ saṃbaṃdhinatatsaṃbaṃdhasya ca vasturūpapratītaye tadabhidhāyikānāṃ prayogasiddheḥ sarvatrānyāpohasyaiva śabdārthatvanirākaraṇāc ca tataḥ kaścit kasyacit svāmī saṃbaṃdhāt sidhyaty eveti svāmitvam arthānām adhigamyaṃ nirdeśyatvavad upapannam eva

sādhanaṃ hi kāraṇaṃ tac ca na sad eva kāryaṃ sādhayati svarūpavat nāpy asatkharaviṣāṇavat prāgasatsādhaya' tīti na vā yuktaṃ sad eva sādhayatīti pakṣānatikramāt na hy utpatteḥ prāg asat prāg eva kāraṇaṃ niṣpādayati tasyāsata eva niṣpādanaprasakteḥ utpattikāle sad eva karotīti tu kathanena kathaṃ na satpakṣaḥ kathaṃcit saha karotīty api na vyavatiṣṭhate yena rūpeṇa sattena karaṇāyogād anyathā svātmano pi karaṇaprasaṃgāt yena cātmanā tadasattenāpi na kāryatām iyarti śaśaviṣāṇavad ity ubhayadoṣāvakāśāt sadasadrūpaṃ kāryaṃ nā'nākulaṃ na ca kathaṃcid api kāryam asādhayat kiṃcit sādhanaṃ nāma kāryakaraṇabhāvasya tattvato saṃbhavāc ca tad uktaṃ kāryakāraṇabhāvo pi tayor asahabhāvataḥ prasiddhyati kathaṃ dviṣṭho 'dviṣṭhe saṃbaṃdhatā kathaṃ krameṇa bhāva ekatra vartamāno nyanispṛhaḥ tadabhāve pi bhāvāc ca saṃbaṃdho naikavṛttimān yady apekṣya tayor ekam anyatrāsau pravartate upakārī hy apekṣaḥ syāt kathaṃ copakaroty asat yady ekārthābhisaṃbaṃdhāt kāryakāraṇatā tayoḥ prāptā dvitvādisaṃbaṃdhāt savyetaraviṣāṇayoḥ dviṣṭho hi kaścit saṃbaṃdho nāto nyat tasya lakṣaṇaṃ bhāvābhāvopadhir yogaḥ kāryakāraṇatā yadi yogopādhī na tāv eva kāryakāraṇatātra kiṃ bhedāc cen na tv ayaṃ śabdo niyoktāraṃ samāśritaḥ paśyann ekam adṛṣṭasya darśane tadadarśane apaśyatkāryam anveti vināpy ākhyātṛbhir janaḥ darśanād arśane muktvā kāryabuddher asaṃbhavāt kāryādiśrutir apy atra lāghavārthaṃ niveśitā ' tadbhāvabhāvāt tatkāryagatir yasya tu vartate saṃketaviṣayākhyā sā sāsnāder gogatir yathā bhāve bhāvini tadbhāvo bhāva eva ca bhāvitā prasiddhe hetuphalate pratyakṣānupalaṃbhataḥ etāvanmātratattvārthāḥ kāryakāraṇagocarāḥ vikalpā darśayaṃty arthān mithyārthān ghaṭitān iva bhinne kā ghaṭanā'bhinne kāryakāraṇatāpi kā bhāve vānyasya viśliṣṭau śliṣṭau syātāṃ kathaṃ na tau iti tad etadasaddūṣaṇaṃ svābhimate py akāryakāraṇabhāve samānatvāt tathā hi akāryakāraṇabhāvodviṣṭha eva katham asahabhāvinoḥ kāryakāraṇatvābhyāṃ niṣedhyayor arthayor vartate na vā dviṣṭho sau saṃbaṃdhābhāvattvavirodhāt pūrvatra bhāve vartitvā paratra krameṇa vartamāno pi yadi so nyanispṛha evaikatra tiṣṭhatkatham asaṃbaṃdhaḥ parasya hy anutpannasyābhāve pi pūrvatra vartamānaḥ pūrvasya ca naṣṭatvenābhāve pi paratra vartamāno sāv ekavṛttir eva syāt pūrvatra vartamānaḥ param apekṣate paratra ca tiṣṭhatpūrvamato saṃbaṃdho dviṣṭha evānyanispṛhatvābhāvād iti cet katham anupakāraṃ tathottaram apekṣyateti prasaṃgāt sopakārakam apekṣata iti cet nāsatas tadopakārakatvāyogāt yadi punar ekenābhisaṃbaṃdhāt pūrvaparayor akāryakāraṇabhāvas tadā savyetaraviṣāṇayoḥ sa syād ekena dvitvādinābhisaṃbaṃdhāt tathā ca siddhasādhyatā dviṣṭho hi kaścid asaṃbaṃdho nāto nyat tasya lakṣaṇaṃ yenābhimatasiddhiḥ yadi punaḥ pūrvasyābhāva eva yo bhāvo 'bhāve 'bhāvas tadupadhiyogokāryakāraṇabhāvas tadā tāv eva bhāvābhāvāvayogopādhī kiṃ no 'kāryakāraṇabhāvaḥ syāt tayor bhedād iti cet śabdasya niyoktṛsamāśritatvena bhede py abhedavācinaḥ prayogābhyupagamāt svayaṃ hi loko yam ekam adṛṣṭasya darśane py apaśyaṃs tadadarśane ca paśyad vināpy ākhyātṛbhir akāryam avabudhyate na ca tathā darśanādarśane muktvā kvacid akāryabuddhir asti na ca tayor akāryādiśrutir virudhyate lāghavārthatvāt tanniveśasya yā punar atadbhāvābhāvād akāryagatir upavarṇyate sā saṃketaviṣayākhyā yathā asāsnāder agogatiḥ naitāv atā tattvato kāryakāraṇabhāvo nāma bhāve hi abhāvinī vā bhāvitā ahetuphalate prasiddhe prasiddhe pratyakṣānupalaṃbhābhyām eva tad etāvanmātratattvārthā evākāryakāraṇagocarā vikalpā darśayaṃty arthān mithyārthāt svayam aghaṭitān apīti samāyātaṃ bhinne hi bhāve kā nāmāghaṭanā tat kvānyāvabhāsate yenāsau tāttvikī syāt abhinne sutarāṃ nāghaṭanā na ca bhinnāv arthau kenacid akāryakāraṇabhāvena yogād akāryakāraṇabhūtau syātāṃ saṃbaṃdhavidhiprasaṃgāt tad evaṃ na tāttviko 'rtho nāma kāryakāraṇabhāvo vyavatiṣṭhate 'kāryakāraṇabhāvavat svasvabhāvavyavasthitārthān vihāya nānyaḥ kaścid akāryakāraṇabhāvo stv iti tathā vyavahāras tu kalpanāmātranirmita eva kāryakāraṇavyavahāravad iti cet tarhi vāstava eva kāryakāraṇabhāvo 'kāryakāraṇabhāvavat kevalaṃ tadvyavahāro vikalpaśabdalakṣaṇo vikalpanirmita iti kim aniṣṭaṃ vasturūpayor api kāryakāraṇabhāve tayor abhāvo vastutveti na tu yuktaṃ vyāghātāt kvacin nīletaratvābhāvavat tato yadi kutaścit pramāṇāt kāryakāraṇabhāvaḥ paramārthataḥ keṣāṃcid arthānāṃ sidhyet tadā tata eva kāryakāraṇabhāvo pi pratīter aviśeṣāt tathaiva hi gavādīnām asādhyasādhanabhāvaḥ parasparam atadbhāvabhāvitvapratīter vyavatiṣṭhate tathāgnidhūmādīnāṃ sādhyasādhanabhāvo pi tadbhāvabhāvitvapratīter bādhakābhāvāt nanv akasmād agniṃ dhūmaṃ vā kevalaṃ paśyataḥ kāraṇatvaṃ kāryatvaṃ vā kiṃ na pratibhātīti cet kiṃ punar akāraṇatvam akāryatvaṃ vā pratibhāti sātiśayasaṃvidāṃ pratibhāty eveti cet kāraṇatvaṃ kāryatvaṃ vā tatra teṣāṃ na pratibhātīti kośapānaṃ vidheyaṃ asmadādīnāṃ tu tadapratibhāsanaṃ tathā niścayānupapatteḥ kṣaṇakṣayādivat tathobhayatra samānaṃ yathaiva hi tadbhāvabhāvitvānadhyavasāyināṃ na kvacit kāryatvakāraṇatvaniścayo sti tathā svayam atadbhāvabhāvitvavyavasāyinām akāryakāraṇatvaniścayo pi pratiniyatasāmagrīsāpekṣakatvād vastudharmaniścayasya na hi sarvatra samānasāmagrīprabhāvo nirṇayas tasyāṃtaraṃgabahiraṃgasāmagrīvaicitryadarśanāt dhūmādijñānasāmagrīmātrāt tatkāryatvādiniścayānutpatteḥ na kāryatvādi dhūmādisvarūpam iti cet tarhi kṣaṇikatvādir api tatsvarūpaṃ mā bhūt tata eva kṣaṇikatvābhāve vastutvam eva na syād iti cet kāryatvakāraṇatvābhāve pi kuto vastutvaṃ svaraśṛṃgavat sarvathāpy akāryakāraṇasya vastutvānupapatteḥ kūṭasthavat kṣaṇikaikāṃtavad vā viśeṣāsaṃbhavāt nanu ca sad api kāryatvaṃ kāraṇatvaṃ vā vastutvasvarūpaṃ na saṃbaṃdho 'dviṣṭhatvāt kāryatvaṃ kāraṇe hi na vartate kāraṇatvaṃ vā kārye yena dviṣṭhaṃ bhavet kāryakāraṇabhāvas tayor eko vartamānaḥ saṃbaṃdha iti cen na tasya kāryakāraṇābhyāṃ bhinnasyāpratīteḥ sato pi pratyekaparisamāptyā tatra vṛttau tasyānekatvāpatteḥ ekadeśena vṛttau sāvayavatvānuṣakteḥ svāvayaveṣv api vṛttau prakṛtaparyanuyogasya tadavasthatvād anavasthānāvatārāt kāryakāraṇāṃtarāle tasyopalaṃbhaprasaṃgāc ca tābhyāṃ tasyābhede pi katham ekatvaṃ bhinnābhyām abhinnasyābhinnatvavirodhāt svayam abhinnasyāpi bhinnārthais tādātmye paramāṇor ekasya sakalārthais tādātmyaprasaṃgād ekaparamāṇumātraṃ jagat syāt sakalajagatsvarūpo vā paramāṇur iti bhedābhedaikāṃtavādinor upalaṃbhaḥ syādvādinas tathānabhyupagamāt kāryakāraṇabhāvasya hi saṃbaṃdhasyābādhitatathāvidhapratyayārūḍhasya svasaṃbaṃdhino vṛttiḥ kathaṃcit tādātmyam evānekāṃtavādinocyate svākāreṣu jñānavṛttivat kuto nekasaṃbaṃdhitādātmye kāryakāraṇabhāvasya saṃbaṃdhasyaikatvaṃ na virudhyate iti cet nānākāratādātmye jñānasyaikatvaṃ kuto na virudhyate tadaśakyavivecanatvād iti cet tata evānyatrāpi kāryakāraṇayor hi dravyarūpatayaikatvāt kāryakāraṇabhāvasyaikatvam ucyate na ca tasya śabde vivecanatvaṃ mṛddravyāt kuśūlaghaṭayor hetuphalabhāvenopagatayor dravyāṃtaraṃ netum aśakteḥ kramabhuvoḥ paryāyayor ekadravyapratyāsatter upādānopādeyatvasya vacanāt na caivaṃvidhaḥ karyakāraṇabhāvaḥ siddhāṃtavirūddhaḥ sahakārikāraṇena kāryasya kathaṃ yat syād ekadravyapratyāsatter abhāvād iti cet kālapratyāsattiviśeṣāt tatsiddhiḥ yad anaṃtaraṃ hi yad avaśyaṃ bhavati tat tasya sahakārikāraṇam itaratkāryam iti pratītaṃ na cedaṃ sahakāritvaṃ kvacid bhāvapratyāsattiḥ kṣetrapratyāsattir vā niyamābhāvāt nikaṭadeśasyāpi cakṣuṣo rūpajñānotpattau sahakāritvadarśanāt saṃdaṃśakādeś cāsuvarṇasvabhāvasya sauvarṇakaṭakotpattau yadi punar yāvatkṣetraṃ yady asyotpattau sahakāri dṛṣṭaṃ yathābhāvaṃ ca tat tāvatkṣetraṃ tathābhāvam eva sarvatreti niyatā kṣetrābhāvapratyāsattiḥ sahakāritvaṃ kāye nigadyate tadā na doṣo virodhābhāvāt tad evaṃ vyavahāranayasamāśrayaṇe kāryakāraṇabhāvo dviṣṭhaḥ saṃbaṃdhaḥ saṃyogasamavāyādivatpratītisiddhatvāt pāramārthika eva na punaḥ kalpanāropitaḥ sarvathāpy anavadyatvāt saṃgraharjusūtranayāśrayaṇe tu na kasyacit kaścit saṃbaṃdho nyatra kalpanāmātrāt iti sarvam avirūddhaṃ na cātra sādhyasādhanabhāvasya vyavahāranayād āśrayaṇe kathaṃcid asaṃbhava iti sūktaṃ sādhanatvam adhigamyam arthānāṃ tadapalapaṃto 'saduktaya eva ity āha

na hi kṣaṇikānaṃśasaṃvedanaṃ svataḥ pratibhāsate sarvasya bhrāṃtyabhāvānuṣaṃgāt tadvannityaṃ sarvagataṃ brahmeti na tatsaṃvedanam eva muktiḥ pāramārthikī yuktā tataḥ sakalakarmavipramokṣo muktir urarīkartavyā sā baṃdhapūrviketi tāttviko baṃdho bhyupagaṃtavyaḥ tayoḥ sasādhanatvāt anyathā kādācitkatvāyogāt sādhanaṃ tāttvikam abhyupagaṃtavyaṃ na punar avidyāvilāsamātram iti sūktaṃ sādhanam adhigamyam

na hi dravyam aprasiddhaṃ guṇādayo vā pratyabhijñānādipratyayenābādhitena tannirūpaṇāt nāpy ādhārādheyatā dravyaguṇadīnām aprasiddhā yataḥ sarvathādhikaraṇam asad iti pakṣaḥ prasiddhibādhito na syāt hetuś cāsiddhaḥ padārthānām ādhārādheyabhāvasya vicāryamāṇasyāyogād iti sthālyāṃ dadhi paṭe rūpam iti tatpratyayasya nirbādhasya tatsādhanatvāt kāryakāraṇabhāvaviśeṣasya sādhako yaṃ pratyaya iti cet sa evādhārādheyabhāvo stu sāṃvṛto sāv iti cet na kāryakāraṇabhāvasya tāttvikasya sādhitatvāt tadviśeṣasya tāttvikatvasiddheḥ kathaṃ tarhi guṇādīnāṃ dravyādhāratve dravyasyāpy anyādhāratvaṃ na syād yato 'navasthā nivāryeta teṣāṃ vā dravyānādhāratvaprasaktir iti cet

svāśrayaṃ vyoma samaṃtato ṃtavihīnatvānyathānupapatteḥ samaṃtato ṃtavihīnaṃ tat sakalāsarvagatārthābhāvasvabhāvatve saty ekadravyarūpatvāt rūpādiparamāṇūnāṃ rasādiparamāṇubhāvarūpatvād avirodha iti cet te tarhi rūparasādiparamāṇavaḥ sarve sakṛtparasparaṃ saṃsṛṣṭā vyavahitā vā syuḥ na tāvat saṃsṛṣṭāḥ kārtsnyenaikadeśena vā saṃsargasya svayaṃ nirākaraṇāt vyavahitatve tu teṣām anaṃtānām anaṃtapradeśaṃ vyavadhāyakaṃ kiṃcid urarīkartavyaṃ tad eva vyoma teṣām abhāve iti siddhaṃ sakalāsarvāgatārthābhāvasvabhāvatvaṃ vyomnaḥ na ca tasyānaṃtāḥ pradeśāḥ parasparam ekaśo vyavahitā yatas tadvyavadhāyakāṃtarakalpanāyām anavasthā kathaṃcid ekadravyatādātmyenāvyavahitatvāt anyathā tadavyavadhānāyogāt bhavitavyaṃ vā vyavadhānena teṣāṃ prasiddhasattvānāṃ vyavadhāne navasthānāt yena caikena dravyeṇa teṣāṃ kathaṃcit tādātmyaṃ tato vyometi tasyaikadravyatvasiddhir iti nāsiddhaṃ vyomno gatattvasādhanaṃ tatas tadanaṃtaṃ sarvalokādhikaraṇam iti nānavasthā tadādhārāntarānupapatteḥ

niścayanayāt sarve bhāvāḥ svapratiṣṭhā iti yuktaṃ na punaḥ sarvathā vyomavat teṣāṃ sarvagatatvāmūrtatvādiprasaṃgasyāpi durnivāratvāt sarvadravyāṇāṃ sarvagatatve ko doṣa iti cet pratītivirodha evāmūrtatvād iti vakṣyāmaḥ pratītyatikrame tu kāraṇābhāvāt sarvam asamaṃjasaṃ mānam eyaṃ pralāpamātram upekṣaṇīyaṃ syād iti yathāpratītisiddham adhikaraṇam adhigamyam arthānām

saṃvṛtyā saṃtānasamudāyasādharmyāt pretyabhāvānāṃ puṇyapāpamuktimārgānuṣṭhānasya cābhyupagamāt paramārthatas tadabhāvāsaktir nāniṣṭeti cet kim idānīṃ saṃvedanādvaitam astu paramārthaṃ sat niranvayavinaśvarāṇām ekakṣaṇasthitīnāṃ nānāpadārthānām anubhavāt tad api neti cet tarhi iṣṭaṃ saṃtānādi sarvaṃ niraṃkuśatvāt tac ca niranvayakṣayaikāṃte saṃvṛttyāpi na syāt tathā ca nirūpitaṃ saṃtānaḥ samudāyaś ca sādharmyaṃ ca niraṃkuśaḥ pretyabhāvaś ca tat sarvaṃ na syād ekatvanihnave iti nanu ca bījāṃkurādīnām ekatvābhāve pi saṃtānaḥ siddhas tilādīnāṃ samudāyasādharmyaṃ ca tadvat sarvatra tatsiddhau kim ekatveneti cen na sarvabījāṃkurādīnām ekasaṃtānatvāpatteḥ sakalatilādīnāṃ vā samudāyasādharmyaprasakteḥ pratyāsatter viśeṣāt keṣāṃcid eva saṃtānaḥ samudāyaḥ sādharmyaṃ ca viśiṣṭam iti cet sa ko nyo 'nyatraikadravyakṣetrabhāvapratyāsatter iti nānvayanihnavo yuktaḥ na hy avyabhicārī kāryakāraṇabhāvaḥ saṃtānaniyamahetuḥ sugatetaracittānām ekasaṃtānatvaprasaṃgād iti samarthitaṃ prāk nāpy ekasāmagryadhīnatvaṃ samudāyaikatvaniyamanibaṃdhanaṃ dhūmeṃdhanavikārādirūpādīnāṃ nānāsamudāyānām ekasamudāyatvānuṣaṃgāt pratītamātuliṃgarūpādivat etena samānakālatvaṃ tannimittam iti pratyuktaṃ ekadravyādhikaraṇatvaṃ tu sahabhuvām ekasamudāyatvavyavasthāhetur iti saty evānvite dravye tilādirūpādisamudāyaikatvaniyamaḥ sādharmyaṃ na punar nānādravyāṇāṃ samānahetukatvād iti vārtāmātraṃ visadṛśahetūnām api bahulaṃ sādharmyadarśanāt rajataśuktikādivat samānapariṇāmasattvāt sādharmye bhāvapratyāsattiviśeṣād eva sādharmyaṃ na ca samānapariṇāmo nānā pariṇāmidravyābhāve saṃbhavatīti na tadvādinām ekadravyāpahnavaḥ śreyān pretyabhāvaḥ katham ekatvābhāve na syād iti cet tasya mṛtvā punar bhavanalakṣaṇatvāt saṃtānasyaiva mṛtvā punar bhavanaṃ na punar dravyasyeti cen na saṃtānasyaikadravyābhāve niyamāyogasya pratipādanāt kathaṃcid ekadravyātmano jīvasya pretyabhāvasiddheḥ puṇyapāpādyanuṣṭhānaṃ punar api saṃvāhakartṛkriyāphalānubhavitṛnānātve kṛtanāśākṛtābhyāgamaprasakter dūrotsāritam eva tatsaṃtānaikye caikadravyatvasya siddher na niranvayakṣayaikāṃtas tadvādibhir abhyupagaṃtavyaḥ tataḥ sarvathā saṃtānādyupagame dravyasya kālāṃtarasthāyinaḥ prasiddher na kṣaṇād ūrdhvam asthitiḥ padārthānām

nanu prathame kṣaṇe yathārthānāṃ kṣaṇadvayasthāsnutā tathā dvitīye pīti na kadācid vināśaḥ syād anyathā saiva kṣaṇasthitiḥ pratikṣaṇaṃ svabhāvāt tato na kālāṃtarasthāyī bhāvo hetoḥ samudbhavan pratīyate 'nyatra vibhramād iti na maṃtavyaṃ kṣaṇakṣayasthāyināṃ tṛtīyādikakṣaṇasthāyitvavirodhāt prathamakṣaṇe dvitīyakṣaṇāpekṣāyām iva dvitīyakṣaṇe prathamakṣaṇāpekṣāyāṃ kṣaṇadvayasthāsnutvāviśeṣāt pratikṣaṇaṃ svabhāvabhedānupapatteḥ kālāṃtarasthāyitvasiddheḥ nanu ca prathamakṣaṇe dvitīyakṣaṇāpekṣaṃ kṣaṇadvayasthāyitvam anyad eva dvitīyakṣaṇe prathamakṣaṇāpekṣāt tato sty eva pratikṣaṇaṃ svabhāvabhedo 'sattaḥ kṣaṇamātrāsthitiḥ siddhyet sarvārthānām iti vadaṃtaṃ pratyāha

na hi vayamṛjusūtranayāt pratikṣaṇasvabhāvabhedāt kṣaṇamātrasthitiṃ pratīkṣayāmaḥ tataḥ kālāṃtarasthitivirodhāt kevalaṃ yathārjusūtrāt kṣaṇasthitir eva bhāvaḥ svahetorūtpannas tathā dravyārthikanayāt kālāṃtarasthitir eveti praticakṣmahe sarvathāpy abādhitapratyayāt tatsiddhir iti sthitir adhigamyā

sarvam ekaṃ sadaviśeṣād iti viruddhaṃ sādhanaṃ nānārthābhāve sadaviśeṣasyānupapattes tasyābhedaniṣṭhatvāt nanu ca sadekatvaṃ sadaviśeṣo na tatsādharmyaṃ yato virūddhaṃ sādhayed iti cen na tasya sādhyasamatvāt ko hi sad ekam icchat sarvam ekaṃ necchet yadi punaḥ sattāviśeṣābhāvād iti hetus tadāpy asiddhaṃ sadghaṭaḥ satpaṭa iti viśeṣasya pratīteḥ mithyeyaṃ pratītir ghaṭādiviśeṣasya svapnādivadvyabhicārād iti cen na sattādvaite samyaṅmithyāpratītiviśeṣasyāsaṃbhavāt saṃbhave vā tadvad anyatra tatsaṃbhavaḥ kathaṃ nānumanyate mithyāpratīter avidyātvād avidyāyāś ca nīrūpatvān na sā sanmātrapratīter dvitīyā yato bhedaḥ siddhyet iti cen na vyāghātāt pratītir hi sarvā svayaṃ pratibhāsamānarūpā sā kathaṃ nīrūpā syāt grāhyarūpābhāvān nīrūpā mithyāpratītir iti cet tarhi grāhyarūpasahitā samyak pratītir iti tadviśeṣasiddheḥ samyakpratītir api grāhyarūparahiteti cet katham idānīṃ satyetarapratītivyavasthā yathaiva hi sanmātrapratītiḥ svarūpa evāvyabhicārāt satyā tathā bhedapratītir api yathā vā sā grāhyābhāvād asatyā tathā sanmātrapratītir apīti na vidyāvidyāvibhāgaṃ buddhyāmahe nyatra kathaṃcid bhedavādāt tato na sanmātraṃ tattvataḥ siddhaṃ sādhanāghaṭanād iti vidhānasyaiva nānārthāśrayasya siddhes tadadhigamyam eva nirdeśādivat

na hi pramāṇanayātmabhir eva nirdeśādibhir jīvādiṣu bhāvasādhano dhigamaḥ kartavya iti yuktaṃ tadviṣayair api nirdiśyamānatvādibhiḥ kārtsnyaikadeśārpitaiḥ karmasādhanasyādhigamasya karaṇāt teṣām uktapramāṇasiddhatvād iti vyavatiṣṭhate

niścayanaya evaṃbhūtaḥ vyavahāranayo 'śuddhadravyārthikas tābhyāṃ nirdeṣṭavyādayo yathāgamam udāhartavyā vikalādeśāt pramāṇataś ca sakalādeśāt tad yathā niścayanayād anādipāriṇāmikacaitanyalakṣaṇajīvatvapariṇato jīvaḥ vyavahārādaupaśamikādibhāvacatuṣṭayasvabhāvaḥ niścayataḥ svapariṇāmasya vyavahārataḥ sarveṣāṃ niścayato jīvatvasādhanaḥ vyavahārādaupaśamikādibhāvasādhanaśca niścayataḥ svapradeśādhikaraṇo vyavahārataḥ śarīrādyadhikaraṇaḥ niścayato jīvanasamayasthitiḥ vyavahārato dvisamayādisthitir anādyavāsanasthitir vā niścayato naṃtavidhāna eva vyavahārato nārakādisaṃkhyeyāsaṃkhyeyānaṃtavidhānaś ca pramāṇatas tadubhayanayaparicchittirūpasamudāyasvabhāva ityādayo jīvādiṣv apy āgamāvirodhān nirdeśādīnām udāharaṇam avagaṃtavyam

na kevalaṃ nirdeśādīnām adhigamastattvārthānāṃ kiṃ tarhi

svārtho 'dhigamo jñānātmakaiḥ parārthaḥ śabdātmakaiḥ kartavya iti ghaṭanāt

nanu pūrvasūtra evādhigamasya hetoḥ pratipāditatvāt kiṃ cikīrṣur idaṃ sūtram abravīt iti cet

ye hi śiṣyāḥ saṃkṣeparucayas tān prati pramāṇanayair adhigamaḥ iti sūtram āha ye ca madhyamarucayast ān prati nirdeśādisūtraṃ ye punar vistararucayas tān prati sadādibhir aṣṭābhis tattvārthādhigamaṃ darśayitum idaṃ sūtraṃ śiṣyānurodhenācāryavacanapravṛtteḥ

nanv ekatvād astitvasya na sāmānyaviśeṣasaṃbhavo yena sāmānyato nāstitvaikāṃtasya viśeṣato jīvādināstitvasya vyavacchedāt tatprarūpaṇaṃ prāg eva saṃkhyādibhiḥ kriyate na hy ekā sattā sarvatra sarvadā tasyā vicchedābhāvāt sattāśūnyasya kasyacid deśasya vānupapatteḥ satpratyayasya sarvatra sarvadā sadbhāvāt satpratyayasyaikarūpatve pi sattānekatve ca na kiṃcid ekaṃ syād iti kaścit so 'samīkṣitābhyadhāyī sattāyās tadbāhyārthebhyaḥ sarvathā bhinnāyāḥ pratītyabhāvāt tebhyaḥ kathaṃcid bhinnāyās tu pratītau tadvatsāmānyaviśeṣavattvasiddhe noktopālaṃbhaḥ

sarvam asad eveti vadaṃtaṃ pratyāha

saṃvedanādhīnaṃ hīṣṭasya sādhanam aniṣṭasya ca dūṣaṇaṃ jñānātmakaṃ na ca sarvaśūnyatāvādinaḥ saṃvedanam asti vipratiṣedhāt tato na tasya ca yuktaṃ nāpi parārthaṃ vacanātmakaṃ tata eveti na sanmātrāpahnavopāyāt saṃvinmātraṃ grāhyagrāhakabhāvādiśūnyatvāc chūnyam iti cet

na hi grāhyagrāhakabhāvādiśūnyasya saṃvedanasya svayam iṣṭasya sādhanaṃ svābhyupagamataḥ parābhyupagamato vā svataḥ parato vā paramārthataḥ grāhyagrāhakabhāvābhāve ghaṭate atiprasaṃgāt saṃvṛtyā ghaṭata eveti cet tarhi saṃvedanamātraṃ paramārthaṃ sat saṃvṛttisiddhaṃ grāhakavedyatvād bhedavyavahāravat svarūpasya svato gatir iti cet kutas tatra saṃśayaḥ tathā niścayānupapatter iti cen na sugatasyāpi tatra tatprasaṃgāt tasya vidhūtakalpanājālatvān na svarūpe saṃśaya iti cet tad idam anavasthitaprajñāsya subhāṣitaṃ saṃvedanādvaitatattvaṃ pratijñāya vidhūtakalpanājālaḥ sugataḥ pṛthagjanāḥ kalpanājālāvṛttamanasa iti bhedasya kathanāt kathaṃ ca saṃvedanādvaitavādinaḥ saṃvṛttiparamārthasatyadvayavibhāgaḥ siddhaḥ saṃvṛttyeti cet so 'yam anyonyasaṃśrayaḥ siddhe hi paramārthasaṃvṛttisatyavibhāge saṃvṛttir āśrīyate tasyāṃ ca siddhāyāṃ tadvibhāga iti kutaḥ kiṃ siddhyet tan na tattvato grāhyagrāhakabhāvābhāve sveṣṭasādhanaṃ nāmeti viniścayaḥ

na hi bādhyabādhakabhāvāder aniṣṭasyābādhanaṃ svataḥ sarveṣāṃ pratibhāsate vipratipattāvabhāvaprasaṃgāt saṃvinmātrapratibhāsanam eva tatpratibhāsanam iti cet na tasyāsiddhatvāt parato bādhakād aniṣṭasya bādhanam iti cet siddhas tarhi bādhyabādhakabhāvaḥ iti tannirākaraṇaprakaraṇasaṃbadhaṃ pralāpamātraṃ saṃvṛttyā aniṣṭasya bādhanād adoṣa iti cet tarhi tattvato na vā bādhyabādhakabhāvasya bādhanam iti doṣa eva parābhyupagamāt tadbādhanam iti cet tasya sāṃvṛtatve doṣasya tadavasthatvāt pāramārthikatve pi tadanatikrama eveti sarvathā bādhyabādhakabhāvābhāve tattvato nāniṣṭabādhanam anupapannam

na saṃvidakāraṇā nāpi sakāraṇā nāphalā nāpi saphalā yato 'yaṃ doṣaḥ kiṃ tarhi saṃvitsaṃvid eveti cet naivaṃ paramabrahmasiddheḥ saṃvinmātrasya sarvathāpy asiddheḥ samarthanāt

svayam iṣṭāniṣṭayoḥ sādhanadūṣaṇe paraṃ prati vāgbhiḥ prakāśayitvātītya vācakabhāvaṃ nirākaroti kathaṃ svasthaḥ no cet katham iṣṭāniṣṭayoḥ sādhanadūṣaṇam iti ciṃtyaṃ saṃvṛttyā cet na tayā tasyoktasyāpy anuktasamatvāt svapnādivatsaṃvṛtter mṛṣārūpatvāt tadamṛṣārūpatve paramārthasya saṃvṛtir iti nāmakaraṇamātraṃ syāt tato na grāhyagrāhakabhāvādiśūnyaṃ saṃvittimātram api śūnyasādhanābhāvāt sarvaśūnyatāvat

satprarūpaṇābhāve 'rthānāṃ dharmiṇām asattvāt kva saṃkhyādidharmāṇāṃ prarūpaṇaṃ suniścitaṃ pravartate śaśaviṣāṇādivat kalpanāropitārtheṣu tatprarūpaṇam iti cet na teṣv api kalpanāropitena rūpeṇāsatsu na tannirūpaṇaṃ yuktam atiprasaṃgāt satsu tannirūpaṇe satprarūpaṇam evādau prekṣāvatāṃ yuktam iti nirākulam

nirdeśavacanāt sattvasiddheḥ sadvacanaṃ punar uktam ity asāraṃ nirdeśavacanasya dravyādiviṣayatvāt sadvacanasya sanmātraviṣayatvāt bhinnaviṣayatvena tatas tasya punar uktatvāsiddheḥ na hi yathā jīvādayo sādhāraṇadharmādhārāḥ pratipakṣavyavacchedena nirdeśavacanasya viṣayās tathā sadvacanasya tena sarvadravyaparyāyasādhanena sattvasyābhidhānāt tasyāpi svapratipakṣāsattvavyavacchedena pravṛtter asādhāraṇaviṣayatvam eveti cen na asattvasya sadaṃtararūpatvena sadvacanād avyavacchedāt bhavad api sāmarthyan nāstitvasādhanaṃ sadvacanaṃ sapratipakṣavyavacchedena sanmātragocaraṃ nirdeśavacanād bhinnaviṣayam eva tato mahāviṣayatvāt nirdiśyamānavastuviṣayaṃ hi nirdeśavacanaṃ na svāmitvādiviṣayaṃ sadvacanaṃ punaḥ sarvaviṣayam iti mahāviṣayatvaṃ sattvam api nirdiśyamānaṃ nirdeśavacanena viṣayīkriyamāṇaṃ na tasyāviṣaya iti cen na svāmitvādivacanaviṣayasattvasya tadaviṣayatvāt kiṃ sad iti hi praśne syād utpādavyayadhrauvyayuktaṃ sad iti nirdeśavacanaṃ na punaḥ kasya sat kena kasmin kiyacciraṃ kiṃ vidhānam iti praśne vatarati tatra svamitvādivacanānām evāvatārāt naivaṃ sadvacanaṃ kim ity anuyoga eva pravartate sarvathā sarvānuyogeṣu tasya pravṛtteḥ saṃkhyādivacanaviṣaye sadvacanasyāpravṛtter na sarvaviṣayatvam iti cen na tasyāsattvaprasaṃgāt na hy asaṃta eva saṃkhyādayaḥ saṃkhyādivacanair viṣayīkriyaṃte teṣām asattvaprasaṃgāt satāṃ na teṣāṃ nirviṣayīkaraṇe siddhaṃ sadvacanenāpi viṣayīkaraṇamiti tad eva sarvaviṣayatvena mahāviṣayaṃ tato na punaruktam

kṛtam anyatra pratipattavyam iti vākyaśeṣaḥ sopaskāratvāt vārtikasya sūtravat

naiva saṃkhyāsaṃpratyayo stīṃdriyajaḥ tatraikasmin svalakṣaṇapratibhāsamāne spaṣṭam ekatvasaṃkhyāyāḥ pratibhāsanābhāvāt na hīdaṃ svalakṣaṇam iyam ekatvasaṃkhyeti pratibhāsadvayam anubhavāmaḥ nāpi liṃgajo 'yaṃ saṃkhyāsaṃpratyayaḥ saṃkhyāpratibaddhaliṃgasya pratyakṣasiddhasyābhāvāt tata eva na śābdo 'yaṃ pratyakṣānumānamūlaḥ yogipratyakṣamūlo 'yam iti cen na tasya tathāvagaṃtum aśakyatvāt tato 'yaṃ mithyāpratyayo nirālaṃbana eveti kecit teṣāṃ tasya diśāviniyamo na syāt kāraṇarahitatvād anyānapekṣaṇāt sarvadā sattvam asattvaṃ vā prasajyeta anirālaṃbano pi samanaṃtarapratyayaniyamāt pratiniyato yam iti cen na bahiḥ saṃkhyāyāḥ pratiniyatāyā pratīyate

nīrūpeṣu śaśaśvāviṣāṇeṣv api kiṃ na sā tatkalpanā susatyā susvarūpeṇa tu sāṃjasā bahirvastuṣu saṃkhyādhyavasīyamānā vāsanāmātrahetukā mithyākalpanātmikaivāpekṣikatvādidharmavad iti cen na nīrūpeṣu śaśādiviṣāṇeṣv api tatprasaṃgāt tatkalpanāsv asty eveti cet tarhi tāḥ kalpanāḥ svarūpeṇa satyāḥ kiṃ vā na satyāḥ na tāvad uttaraḥ pakṣaḥ svamatavirodhāt katham idānīṃ svarūpeṇa satyāsu kalpanāsu saṃkhyā paramārthato na syāt tāsv api kalpanāṃtarāropitāpekṣikatvāviśeṣāt bahirvastuṣv eveti cet syād evaṃ yadi vikalpanāropitatvenāpekṣikaṃ vyāptaṃ siddhyet

nīlanīlāṃtarayor hi rūpo yathā nīlāpekṣaṃ nīlāṃtararūpaṃ tathā nīlāṃtarāpekṣaṃ nīlam iti nīlādirūpeṣu vastu satsv api bhāvād apekṣikatāyā na kalpanāropitatvena vyāptir avagamyate yataḥ saṃkhyāṃtarayā bahiraṃtarnīrūpatvaṃ yadi punar aspaṣṭāvabhāsitve satyāpekṣikatvād iti hetus tadā sādhanavikalo dṛṣṭāṃtaḥ sthaviṣṭhatvādidharmāṇāṃ spaṣṭāvabhāsitvāt tatra bhrāṃtam iti cen na bādhakābhāvāt sthaviṣṭatvādidharmapratibhāso na spaṣṭo vikalpatvād anumānādivikalpavad ity anumānaṃ tadbādhakam iti cen na purovartini vastunīdriyajavikalpena spaṣṭena vyabhicārāt tasyāpi pakṣīkaraṇād avyabhicāra iti cet tarhi saṃbhāvyavyabhicāro hetuḥ spaṣṭatvena vikalpatvasya virodhāsiddheḥ kvacid vikalpatvasyāspaṣṭatvena darśanāt spaṣṭatvena virodhe caṃdradvayapratibhāsatvasya satyatvenādarśanāt svasaṃvitpratibhāsatvasyāpi satyatvaṃ mā bhūt tathā tadvirodhasiddher aviśeṣāt atha pratibhāsitvāviśeṣe pi svasaṃvitpratibhāsaḥ satyaḥ śaśidvayapratibhāsaś cāsatyaḥ saṃvādād asaṃvādāc cocyate tarhi vikalpatvāviśeṣe pīṃdriyajavikalpaḥ spaṣṭaḥ sākṣādarthagrāhakatvāt nānumānādiyakalpo 'sākṣādarthagrāhakatvād ity anumanyatāṃ tathā ceṃdriyajavikalpe vyabhicāra eva nirvikalpatvād iṃdriyajasya jñānasvāniṃdriyajo vikalpo stīti cen na tasyāgre vyasthāpayiṣyamāṇatvāt tato nāvaspaṣṭāvabhāsitvaṃ dṛṣṭāṃte stīti sādhanavaikalyam eva sarvatra saṃkhyāyāṃ ca tan nāstīti pakṣāvyāpako hetur vanaspati caitanye svāpavat na hi spaṣṭāvabhāsiṣv artheṣv aspaṣṭāvabhāsitvaṃ saṃkhyāyāḥ prasiddhaṃ na ca tatra spaṣṭasaṃkhyānubhavābhāva tadanusārī vikalpaḥ pāścātyo yuktaḥ pītānubhavābhāve pītavikalpavat tadabhilāṣavikalpe vāsanā tasmād yukta eveti cet tarhi pītādivikalpo pi tata eveti na pītādyākāro vāstavo rtheṣu saṃkhyāvad iti nīrūpatvaṃ satyeṃdriyajñāne vabhāsanāt pītādyākāro vāstava eveti cet tata eva saṃkhyā vāstavī kiṃ na syāt na hi sā tatra nāvabhāsate tadavabhāsābhāvāt kasyacit tadakṣavyāpārāṃtarāṃtaraṃ tadaniścayāt tada vijñāne tasyāḥ pratibhāsanam iti cet tata eva pītādyākāraḥ syāt tatra tan mā bhūt yadi punar abhyāsādisākalye sarvasyākṣavyāpārāṃtaraṃ pītādyākāreṣu niścayotpattes tadvedane tatpratibhāsanam iti mataṃ tadā saṃkhyāpratibhāsanam api tata evānumanyatāṃ na hi tadabhyāsādipratyayāsākalye sarvasyākṣavyāpārān niścayaḥ saṃkhyāyām asiddha iti kaścit pītādyākārād viśeṣaḥ saṃkhyāvatpītādyākārāṇām api vastuny abhāva eveti vāyuktaṃ sakalākārarahitasya vastuno 'pratibhāsanāt puruṣādvaitavat vidhūtasakalakalpanākalāpaṃ svasaṃvedanabheda svataḥ pratibhāsamānaṃ sakalākārarahitaṃ vastu matam iti cet tad eva brahmatattvam astu na ca tatpratibhāsate kasyacin nānaikātmana eva sarvadā pratīteḥ sarvasya pratītyanusāreṇa tattvavyavasthāyāṃ bahiraṃtaś ca vastubhedasya siddheḥ kathaṃ pītādyākāravat saṃkhyāyāḥ pratikṣepaḥ pratītyatikrame kutaḥ sveṣṭasiddhir ity uktaprāyaṃ tataḥ

na hi prameyasya sattaiva pramātur niścaye hetuḥ sarvasya sarvadā sarvaniścayaprasaṃgāt nāpīṃdriyādisāmagrīmātraṃ vyabhicārāt svāvaraṇavigamābhāve tatsadbhāve pi pratikṣaṇavināśādiṣu bahiraṃtaś ca niścayānutpatteḥ svāvaraṇavigamaviśeṣavaicitryād eva niścayavaicitryāsiddher anyathānupapatteḥ tathā sati niyatam ekatvādyaśeṣaṃ saṃkhyā sarveṣv artheṣu vidyamānāpi niścayakāraṇasya kṣayopaśamalakṣaṇasyābhāve niścayaṃ janayati tadbhāva eva kasyacit tadaniścayāt

pratīte hi vastuny ekatvasaṃkhyā dvitīyādyapekṣāyāṃ dvitvādisaṃkhyā vā naikasthatvāt tasyās tato na virodhaḥ

ye khalu padārthasya yena rūpeṇaikatvaṃ tenaiva dvitvādi vāṃchaṃti teṣām eva syādvādavidviṣāṃ virodhasya pratipādanāt virodhān nobhayaikātmyaṃ syādvādanyāyavidviṣāṃ iti vacanāt na syādvādinām ekatvādidharmakalāpasya parasparaṃ pratipakṣabhūtasya vṛttir ekatraikadā virudhyate tathā dṛṣṭatvāt tato nopālaṃbhaḥ prakalpanīyaḥ

syādvādināṃ kathaṃ na viruddhatā ubhayaikātmyāviśeṣād iti cet

dvitīyādyanapekṣeṇa hi rūpeṇārthasyaikatvaṃ tadapekṣeṇa dvitvādikam iti dūrotsāritaiva viruddhatā 'nayoḥ svarūpabhedaḥ punar anaṃtātmakatvāt tasya tattvato vyavatiṣṭhate kalpanāropitasya tasya nirākaraṇāt bhavaṃś caikatvādīnām ekatra sarvathāpy asatāṃ virodhaḥ syāt satāṃ vā kiṃ cātaḥ

na sarvathāpy asatāṃ virodho nāpi yathā dṛṣṭasatāṃ kiṃ tarhi sahaikatrādṛṣṭānām iti cet katham idānīm ekatvādīnām ekatra sakṛdupalabhyamānānāṃ virodhaḥ siddhyet mūrtatvādīnām eva tattvato bhedanayāt tatsiddheḥ nanu ca yathaikasyārthasya sarvasaṃkhyātmakatvaṃ tathā sarvārthātmakatvam astu tatkāraṇatvād anyathā tadayogāt

bhavad api hi sarvaṃ sarvakāryodbhave śaktaṃ sarvakāryodbhāvanaśaktyātmakaṃ sidhyed yathā sarvasaṃkhyāpratyayaviṣayabhūtaṃ sarvasaṃkhyātmakam iti śaktyātmanā sarvaṃ sarvātmakatvam iṣṭam eva

na hi sarvathā śaktivyaktyor abhedo yena vyaktyātmanāpi sarvasya sarvātmakatve sāṃkaryeṇa pratyayasyāpatter bhāvasyāvyavasthānuṣajyate kathaṃcid bhedāt paryāyārthato hi śakter vyaktir bhinnā tadapratyakṣatve pi pratyakṣādabhedena tadaghaṭanāt nanu ca yathā pratyayaniyamād vyaktayaḥ parasparaṃ na saṃkīryaṃte tathā śaktayo pi tata eveti kathaṃ śaktyātmakaṃ sarvaṃ syāt na hi dahanasya dahanayuktāv anumānapratyayaḥ sa evodyānaśaktau yat sūtrapratyayapratiniyamo na bhaved iti kaścit so py uktānabhijña eva na hi vayaṃ śaktīnāṃ saṃkaraṃ brūmo vyaktīnām iva tāsāṃ kathaṃcit parasparam asāṃkaryāt kiṃ tarhi bhāvasyaikasya yāvaṃti kāryāṇi kālatraye pi sākṣātpāraṃparyeṇa vā tāvaṃtyaḥ śaktayaḥ saṃbhāvyaṃta ity abhidadhmahe pratyekaṃ sarvabhāvānāṃ kathaṃcid anukāryasya kasyacid abhāvāt sarvaṃ kṛtakam ekāṃtatas tathā syād iti cen na sarvathā sarveṇa sarvasyopakāryatvāsiddheḥ dravyārthataḥ kasyacit kenacid anupakaraṇāt na copakāryatvānupakāryatvayor ekatra virodhaḥ saṃvidi vedyavedakākāravat pratyakṣetarasvasaṃvidvedyākāravivekavad vā nirbādhanāt pratyayāt tathā siddheḥ anyathā kasyacit tattvaniṣṭhānāsaṃbhavāt nanv evaṃ sarvatra sarvasaṃkhyayā saṃpratyayāsattvāt katham ekatvādisaṃkhyā sarvā sarvatra vyavatiṣṭhate atiprasakter iti cen na ekatraikapratyayavad dvitīyādyapekṣayā dvitvādipratyayānām anubhavāt sakṛtsarvasaṃkhyāyāḥ pratyayo nānubhūyate eveti cet satyaṃ kramād abhivyaktiḥ kvacid dvitvasaṃkhyā hi dvitīyābhivyaktā dvitvapratyayavijñeyā tṛtīyādyapekṣayā tu tritvādisaṃkhyābhivyaktā tritvādipratyayavedyā tathānabhivyaktāyās tasyāḥ tatpratyayāviṣayatvād asakṛtsarvasaṃkhyāsaṃpratyayaḥ nanu saṃkhyābhivyaktaḥ prāk kutastanī kutaḥ siddhā tadā tatpratyayasyāsaṃbhavāt tatsaṃbhave vā kathaṃ nābhivyaktā yadi punar asatī tadā kuto 'bhivyaktis tasyāḥ maṃḍūkaśikhāvad ity ekāṃtavādinām upālaṃbhaḥ na syādvādināṃ sadasadekāṃtānabhyupagamāt sā hi śaktirūpatayā prāk kutastanī parāpekṣātaḥ paścād abhivyaktyāny athānupapattyā siddhā vyaktirūpatayā tv asatī sākṣāt svapratyayāviṣayatvād iti dravyārthaprādhānyād upeyate paryāyārthaprādhānyāt tu sāpekṣā kāryā tadbhāvabhāvāt na hy asatyām apekṣāyāṃ dvitvādisaṃkhyotpadyata iti na bhāvasya vyaktasaṃkhyāpekṣayā sarvasaṃkhyātmakatvaṃ yatas tadvat sarvaṃ sarvātmakatvaṃ yatas tadvat prasajyate tatprasaṃga eva ca sarvatra sarvasaṃkhyāpratyayasya yathāsaṃbhavam anubhūyamānasya bādhakaḥ syāt tadabādhitāc ca saṃkhyāpratyayāt siddhā vāstavī saṃkhyā

yatra nirbādhaḥ pratyayas tat tāttvikaṃ yathobhayaprasiddhaṃ vasturūpaṃ nirbādhapratyayaś ca saṃkhyāyām iti sā tāttvikī siddhā

saṃkhyā tadvato bhinnaiva bhinnapratibhāsatvāt sahyaviṃdhyavad ity eke teṣāṃ dravyam asaṃkhyaṃ syāt saṃkhyāto tyaṃtabhinnatvād guṇādivat tatra saṃkhyāsamavāyāt sasaṃkhyam eva tad iti cet na tadvaśād evaṃ vyapadeśasyāyogāt na samavāyaḥ saṃkhyāvaddravyam iti vyapadeśanimittaṃ niyamākāraṇatvāt pratiniyamākāraṇaṃ samavāyaḥ sarvasamavāyisādhāraṇaikarūpatvāt sāmānyādimat tu dravyam iti pratiniyatavyapadeśanimittaṃ samavāya ity apy anenāpāstaṃ kenacid aṃśena kvacin niyamahetuḥ samavāya iti cen na tasya sāvayavatvaprasakteḥ svasiddhāṃtavirodhāt niraṃśa eva samavāyas tathā śaktiviśeṣān niyamahetur ity ayuktaṃ anumānavirodhāt

na hi niraṃśaḥ sakṛdekaḥ paramāṇuḥ saṃkhyādi bhavatāṃ parasparam iṣṭavyapadeśanaghaṭane samarthaḥ siddhaḥ tadvatsamavāyo pi viśeṣābhāvāt śaktiviśeṣayogāt samavāyas tatra parivṛḍha iti cet paramāṇus tathāstu sarvagatatvātsa tatra samartha iti cen na niraṃśasya tadayogāt paramāṇuvat nanu niraṃśo pi samavāyo yadā yatra yayoḥ samavāyinor viśeṣaṇaṃ tadā tatra tayoḥ pratiniyatavyapadeśahetur viśeṣaṇaviśeṣyabhāvāt pratiniyāmakāt svayaṃ tasya pratiniyatatvād iti cen na asiddhatvāt

na hi bhedaikāṃte samavāyasamavāyināṃ viśeṣaṇaviśeṣyabhāvaḥ pratiniyataḥ saṃbhavati yataḥ samavāyasya kvacin niyamahetutve pratiniyāmakaḥ syāt

sudūram api gatvā viśeṣaṇaviśeṣyabhāvasya svasaṃbaṃdhibhyāṃ kathaṃcid ananyatvopagame samavāyasya svasamavāyibhyām anyatvasiddheḥ siddhaḥ kathaṃcit tādātmyapariṇāmaḥ samavāya iti saṃkhyā tadvataḥ kathaṃcid anyā

nirdeśādisūtre vidhānasya vacanād iha saṃkhyopadeśo na yuktaḥ punaruktatvād vidhānasya saṃkhyārūpatvād iti na codyaṃ tasya tataḥ kathaṃcid bhedaprasiddheḥ saṃkhyā hi gaṇanāmātrarūpā vyāpinī vidhānaṃ tu prakāragaṇanārūpaṃ tataḥ prativiśiṣṭam eveti yuktaḥ saṃkhyopadeśas tattvārthādhigame hetuḥ

nanv evaṃ rājñaḥ kurukṣetraṃ kāraṇam eva tatra nivasanasvabhāvasya tasyaṃ tena janyamānatvād iti cet kim aniṣṭaṃ kāraṇaviśeṣasya kṣetratvopagamāt kāraṇamātrasya kṣetratve tiprasaṃgaḥ

na vāstavaṃ kṣetram āpekṣikatvāt sthaulyādivad ity ayuktaṃ tasya pramāṇagocaratvāt svatattvavat na hy āpekṣikam apramāṇagocaraḥ sukhanīletarādeḥ pramāṇaviṣayatvasiddheḥ saṃvinmātravādinas tasyāpi tadaviṣayatvam iti cen na tasyā nirastatvāt nanu ca kṣetratvaṃ kasya pramāṇasya viṣayaḥ syāt na tāvat pratyakṣasya tatra tasyānavabhāsanāt na hi pratyakṣabhūbhāgamātrapratibhāsamāne kāraṇaviśeṣarūpe kṣetratvam ābhāsate kāryadarśanāt tv anumīyamānaṃ kathaṃ vāstavam anumānasyāvastuviṣayatvād iti kaścit so py ayuktavādī vastuviṣayatvād anumiter anyathā pramāṇatānupapatter iti vakṣyamāṇatvāt

nanu nirdeśādisūtre dhikaraṇavacanād iha kṣetrasya vacanaṃ punaruktaṃ tayor ekatvād iti śaṃkām apanudann āha

śarīre jīva ity adhikaraṇaṃ vyāpakādhārarūpam uktaṃ sāmīpyādyātmakādhārarūpaṃ tu kṣetram ihocyate tato nyathaiveti na punar uktatā kṣetrānuyogasya

trikālaviṣayopaśleṣaṇaṃ sparśanaṃ vartamānārthopaśleṣaṇāt kṣetrād anyad eva kathaṃcid avaseyaṃ sarvasyārthasya vartamānarūpatvāt sparśanam asad eveti cen na tasya dravyato 'nādiparyaṃtarūpatvena trikālaviṣayopapatteḥ nanv idam ayuktaṃ vartate vastu trikālaviṣayarūpam anādyanaṃtaṃ ceti taddhi yady atītarūpaṃ katham anaṃtaṃ virodhāt tathā yady anāgataṃ katham anādi tato na trikālavartīti

na hi yenātmanātītam anāgataṃ vā tenānaṃtam anādi vā vastu brūmahe yato virodhaḥ syāt nāpi sa tadātmā vastuno bhinna eva yena tasyātītatve 'nāgatatve ca vastuno 'naṃtatvam anāditvaṃ ca kathaṃcin na sidhyet tato 'nādyanaṃtavastunaḥ kathaṃcit trikālaviṣayatvaṃ na pratikṣepārham aviruddhatvād iti śleṣāṃśas tallakṣaṇaḥ sparśanopadeśaḥ

na hi sthitir eva pracakṣyamāṇaḥ kālaḥ sthitim atsu padārtheṣv avadhidarśanahetuḥ kālatvāt sthānakriyaiva vyavahārakālo nāto 'nyo mukhya iti cen na tadabhāve tadanupapatteḥ tathā hi

na hi vyāvahāriko pi kālaḥ kriyāmātraṃ samakālasthitir iti kālaviśeṣaṇāyāḥ sthiter abhāvaprasaṃgāt paramaḥ sūkṣmaḥ kālo hi samayaḥ sakalatādṛśakriyāviśeṣaṇatām ātmasāt kurvaṃstato 'nya eva vyavahārakālasyāvalikāder mūlam unnīyate sa ca mukhyakālaṃ vartanālakṣaṇam ākṣipati tasmādṛte kvacit tadaghaṭanāt na hi kiṃcid gauṇaṃ mukhyādṛte dṛṣṭaṃ yenātas tasyāsādhanaṃ

na hi jīvādīnāṃ vṛttir asādhāraṇād eva kāraṇād iti yuktaṃ sādhāraṇakāraṇād vinā kasyacit kāryasyāsaṃbhavāt karaṇajñānavat tatra hi manaḥprabhṛti sādhāraṇaṃ kāraṇaṃ cakṣurādyasādhāraṇam anyatarāpāye tadanupapatteḥ tadvatsakalavṛttimatāṃ vṛttau kālaḥ sādhāraṇaṃ nimittaś copādānam asādhāraṇam iti yuktaṃ paśyāmaḥ khādi tannimittaṃ sādhāraṇam iti cen na tasyānyanimittatvena prasiddheḥ kenacid ātmanā tattannimittatvam apīti cet sa evātmā kāla iti na tadbhāvaḥ tathā sati kālo dravyaṃ na syād iti cen na tasya dravyatvena vakṣyamāṇatvāt

nanu na kevalaṃ virahakālo ṃtaraṃ kiṃ tarhi chidraṃ madhyaṃ vā aṃtaraśabdasyānekārthavṛtteś chidram adhyaviraheṣv anyatamagrahaṇam iti vacanāt na cedaṃ vacanam ayuktaṃ kālavyavadhānavat kṣetrasya vyavadhāyakasya bhāgasya ca padārtheṣu bhāvād iti kaścit so pi yadi mukhyam aṃtaraṃ chidraṃ madhyaṃ vā brūyāt tadānupahatavīryasya nyagbhāve punar udbhūtidarśanāt tadvacanam iti virudhyate virahakālākhyasyāṃtarasyānena samarthanāt athāpradhānaṃ tad iṣṭam eva sāṃtaraṃ kāṣṭhaṃ sachidram iti pratīter mukhyaṃ chidram iti cen na tatrāpi virahasya tathābhidhānāt dravyavirahaḥ chidraṃ na kālaviraha iti cen na dravyavirahasya padārthaprarūpaṇānaṃgatvāt kṣetraṃ vyavadhāyakaṃ chidram iti cāyuktaṃ tasya madhyavyapadeśaprasaṃgāt bhāgo vyavadhāyako madhyam iti vāyuktikaṃ himavat sāgarāṃtaram ityādiṣu madhyasyāṃtarasya vyavadhāyakabhāgasyāpratīteḥ pūrvāparādibhāgaviraho ṃtarālabhāgo madhyam iti cet tarhi sarva eva kva kṣetraviraho ṃtarālarūpaḥ chidraṃ iti viraha evāṃtaraṃ nyāyyaṃ tatra chidram adhyayoḥ kathaṃcid virahakālād ananyatve pi jīvatattvādhigamānaṃgatvād ihānadhikārād avacanaṃ virahakālasya tu tadaṃgatvād upadeśa iti yuktaṃ pudgalatattvanirūpaṇāyāṃ tu chidram adhyayor api vacanaṃ vārtikakārasya siddham

nāmādiṣu bhāvagrahaṇāt punar bhāvagrahaṇam ayuktam iti na codyaṃ atraupaśamikādibhāvāpekṣatvāt tadgrahaṇasya vineyāśayavaśo vā tattvādhigamahetuvikalpaḥ sarvo 'yam ity anupālaṃbhaḥ

nanu yathā viśeṣato 'rthānāṃ gaṇanā saṃkhyā tathā piṃḍato pi tato na saṃkhyāto lpabahutvaṃ bhinnam iti cen na kathaṃcid bhedasya tvayaivābhidhānāt na hi sarvathā tatas tadabhedaviśeṣa saṃkhyā piṃḍaṃ saṃkhyeti vaktuṃ śakyam

sakalaṃ hi vastusattvādayo 'nuyuṃjānāḥ syādvādātmakā eva vikalpayaṃtu nayātmakā eveti na pramāṇanayebhyo bhidyaṃte tatprabhedās tu prapaṃcataḥ sarve tattvārthādhigamahetavo 'nuveditavyāḥ

tato yukta eva sūtre sadādipāṭhakramaḥ śabdārthanyāyāvirodhāt

jīvas tatra saṃsārī muktaś ca saṃsārī sthāvaraś ca trasaś ca sthāvaraḥ pṛthivīkāyikādir ekeṃdriyaḥ sūkṣmo bādaraś ca sūkṣmaḥ paryāptakoparyāptakaś ca tathā bādaro pi trasaḥ punar dvīndriyādiḥ paryāptako 'paryāptakaś ceti sāmānyena viśeṣeṇa ca yathā sattvenādhigamyaṃte saṃkhyādibhiś ca tathā saṃkṣepeṇājīvādayo pīhaiva vyāsena tu gatyādimārgaṇāsu sāmānyato viśeṣataś ca jīvavadajīvādayo 'nyatra kīrtitā vijñātavyāḥ

ity uddiṣṭau tryātmake muktimārge samyagdṛṣṭer lakṣaṇotpattihetūn tattvanyāsau gocarasyādhigaṃtuṃ hetur nānānītikaś cānuyogaḥ

iti tattvārthaślokavārtikālaṃkāre prathamasyādhyāyasya dvitīyam āhnikam

kimartham idaṃ sūtram āhety ucyate

na hi jñānam anvayam eveti mithyābhiniveśaḥ kasyacin nivartayituṃ śakyo vinā matyādibhedaniṣṭhasamyagjñānanirṇayāt tadanyamithyābhiniveśavat na caitasmāt sūtrādṛte tannirṇaya iti sūktam idaṃ saṃpaśyāmaḥ

kiṃ punar iha lakṣaṇīyam ity ucyate

na hi samyagjñānam atra lakṣaṇīyaṃ tasyādisūtre jñānaśabdaniruktyaivāvyabhicāriṇyā lakṣitatvāt tadbhedam āsṛtya matyādīni tu lakṣyaṃte tanniruktisāmarthyād iti budhyāmahe kathaṃ

na matyādīnāṃ niruktis tallakṣaṇaṃ vyabhicarati jñānādivat na ca tadavyabhicāre pi tallakṣaṇapraṇayanaṃ yuktam atiprasaṃgāt sūtrātivistaraprasaktir iti saṃkṣepataḥ sakalalakṣaṇaprakāśanāvahitamanāḥ sūtrakāro na niruktilabhye lakṣaṇe yatnāṃtaram akarot

na hi sūtre smin matyādiśabdānāṃ pāṭhakrame yathoktahetubhyaḥ śabdārthanyāyāśrayebhyo 'nye pi hetavaḥ kiṃ noktā iti paryanuyogaḥ śreyāṃs taduktāv apy anye kin noktā iti paryanuyogasyānivṛtteḥ kutaścit kasyacit kvacit saṃpratipattau tadarthahetvaṃtarāvacanam iti samādhānam api samānam anyatra

matyādīni jñānam ity aniṣṭārtho na śaṃkanīyaḥ pratyekaṃ jñānaśabdasyābhisaṃbaṃdhād bhujivat na cāyam ayuktikaḥ sāmānyasya svaviśeṣavyāpitvāt suvarṇatvādivat yathaiva suvarṇaviśeṣeṣu kaṭakādiṣu suvarṇasāmānyaṃ pratyekam abhisaṃbadhyate kaṭakaṃ suvarṇaṃ kuṃḍalaṃ suvarṇam iti tathā matirjñānaṃ śrutaṃ jñānaṃ avadhirjñānaṃ manaḥparyayo jñānaṃ kevalaṃ jñānam ity api viśeṣābhāvāt sāmānyabahutvam evaṃ syād iti cet kathaṃcin nāniṣṭaṃ sarvathā sāmānyaikatve anekatvasvāśraye sakṛdvṛttivirodhād ekaparamāṇuvat kramaśas tatra tadvṛttau sāmānyābhāvaprasaṃgāt sakṛdanekāśrayavartinaḥ sāmānyasyopagamāt na caikasya sāmānyasya kathaṃcid bahutvam upapattiviruddhaṃ bahuvyaktitādātmyāt yamātmānaṃ purodhāya tasya vyaktis tādātmyaṃ yaṃ ca tādātmyaṃ tau ced bhinnau bheda eva no ced abheda evety api bruvāṇo anabhijña eva yam ātmānam āsṛtya bhedaḥ saṃvyavahriyate sa eva hi bhedo nānyaḥ yaṃ cātmānam avalaṃbyābhedavyavahāraḥ sa evābheda iti tatpratipattau kathaṃcid bhedābhedau pratipannāv eva tadapratipattau kim āśrayo 'yam upālaṃbhaḥ syāt pratipattiviṣayaḥ parābhyupagamāśraya iti cet sa yadi tavātrāsiddhaḥ katham āśrayitavyaḥ atha siddhaḥ katham upālaṃbho vivādābhāvāt atha parasya vacanād abhyupagamaḥ siddhaḥ sa tu samyagmithyā ceti vivādasadbhāvād upālaṃbhaḥ śreyān doṣadarśanāt guṇadarśanāt kvacit samādhānavad iti cet kasya punar doṣasyātra darśanaṃ anavasthānasyeti cen na tasya parihṛtatvāt virodhasyeti cen na pratītau satyāṃ virodhasyānavatārāt saṃśayasyeti cen na calanābhāvāt vaiyadhikaraṇyāpi na darśanaṃ sāmānyaviśeṣātmano nekādhikaraṇatayābasāyāt saṃkaravyatikarayor api na tatra darśanaṃ tadvyatirekeṇaiva pratīteḥ mithyāpratītir iyam iti cen na sakalabādhakābhāvāt viśeṣamātrasya sāmānyamātrasya vā paricchedakapratyayaḥ bādhakam iti cen na tasya jātucittadapariccheditvāt sarvajātyaṃtarasya sāmānyaviśeṣātmano vastunas tatra pratibhāsanāt pratyakṣapṛṣṭabhāvini vikalpe tathā pratibhāsanaṃ na pratyakṣe nirvikalpātmanīti cen na tasyāsiddhatvāt sarvathā nirvikalpasya nirākariṣyamāṇatvāt anumānaṃ bādhakam iti cen na tasya nirviśeṣamātragrāhiṇo bhāvāt sāmānyamātragrāhivat sāmānyaviśeṣātmana eva jātyaṃtarasyānumānena vyavasthiteḥ yathā hi sāmānyaviśeṣātmakam akhilaṃ vastu vastvanyathānupapatteḥ vastutvaṃ hi tāvad arthakriyāvyāptaṃ sā ca kramayaugapadyābhyāṃ te ca sthitipūrvāparabhāvatyāgopādānābhyāṃ te ca sāmānyaviśeṣātmakatvena sāmānyātmanopāye sthityasaṃbhavāt viśeṣātmano saṃbhave pūrvāparasvabhāvatyāgopādānasyānupapatteḥ tadabhāve kramayaugapadyayogād anayor arthakriyānavasthiteḥ na kasyacit sāmānyaikāṃtasya viśeṣaikāṃtasya vā vastutvaṃ nāma kharaviṣāṇavat na hi sāmānyaṃ viśeṣanirapekṣaṃ kāṃcid apy arthakriyāṃ saṃpādayati nāpi viśeṣaḥ sāmānyanirapekṣaḥ suvarṇasāmānyasya kaṭakādiviśeṣāśrayasyaivārthakriyāyām upayujyamānatvāt kaṭakādiviśeṣyaṃ ca suvarṇasāmānyānugatasyaiveti sakalāvikalajanasākṣikam avasīyate tadvad iha jñānasāmānyasya matyādiviśeṣākrāṃtasya svārthakriyāyām upayogo matyādiviśeṣasya ca jñānasāmānyānvitasyeti yuktā jñānasya matyādiṣu pratyekaṃ parisamāptiḥ tataś ca matyādisamūho jñānam ity aniṣṭo rtho nivartitaḥ syāt kuto yam artho niṣṭaḥ kevalasya matyādikṣayopaśamikajñānacatuṣṭayāsaṃpṛktasya jñānatvavirodhāt matyādīnāṃ caikaśaḥ sopayogānām uktajñānāṃtarāsaṃpṛktānāṃ jñānatvavyāghātāt tasya pratītivirodhāc ceti niścīyate kiṃ matiśrutāvadhimanaḥparyayakevalāny eva jñānam iti pūrvāvadhāraṇaṃ draṣṭavyaṃ tāni jñānam eveti parāvadhāraṇaṃ vā tadubhayam avirodhād ity āha

na hy atra pūrvāparāvadhāraṇayor anyonyaṃ virodho sty ekataravyavacchedyasyānyatareṇānapaharaṇāt nāpi tayor anyatarasya vaiyarthyam ekatarasādhyavyavacchedyasyānyatareṇāsādhyatvād ity avirodha eva

kiṃ punar atra matigrahaṇāt sūtrakāreṇa kṛtam ity āha

akṣamatir evaikā samyagjñānam agauṇatvāt pramāṇasya nānumānādi tato rthaniścayasya durlabhatvād iti keṣāṃcid darśanaṃ sānumānasahitā samyagjñānaṃ svasāmānyalakṣaṇayoḥ pratyakṣaparokṣayor arthayoḥ pratyakṣānumānābhyām avagamāt tābhyāṃ tatparicchittau pravṛttau prāptau ca visaṃvādābhāvād ity anyeṣāṃ saivānumānopamānasahitā samyagjñānaṃ upamānābhāve tathā cātra dhūma ity upanayasyānupapatter iti pareṣāṃ saivānumānopamānārthāpattyabhāvasahitāgamasahitā ca samyagjñānaṃ tadanyatamāpāye rthāparisamāpter itītareṣāṃ tanmatimātragrahaṇād apasāritaṃ tataḥ smṛtyādīnāṃ samyagjñānatāvagamāt tathāvadhāraṇāvirodhāt na ca tāsāṃ pramāṇatvaṃ viruddhaṃ saṃvādakatvād dṛṣṭapramāṇād gṛhītagrahaṇād apramāṇatvam iti cen na iṣṭapramāṇasyāpy apramāṇatvaprasaṃgād iti cetayiṣyamāṇatvāt

śrutā vācātra kiṃ kṛtam ity āha

na hi śrutajñānam apramāṇaṃ kvacid visaṃvādād iti bruvāṇaḥ svasthaḥ pratyakṣāder apy apramāṇatvāpatteḥ saṃvādakatvāt tasya pramāṇatve tata eva śrutaṃ pramāṇam astu na hi tato rthaṃ paricchidya pravartamāno rthakriyāyāṃ visaṃvādyate pratyakṣānumānata iva śrutasyāpramāṇatām icchann eva śrutavacanena nirākṛto draṣṭavyaḥ

atrāvadhyādivacanāt kiṃ kṛtam ity āha

na hy evaṃ saṃbhāvyamānam api yuktyāgamābhyām avadhyādijñānatrayam atīṃdriyaṃ pratyakṣeṇa bādhyate tasya tadaviṣayatvāc ca nāpy anumāne nārthāpattyādibhir vā tata evety avirodhaḥ siddhaḥ

kaścid āha matiśrutayor ekatvaṃ sāhacaryād ekatrāvasthānād aviśeṣāc ceti tadviruddhaṃ sādhanaṃ tāvad āha

sāhacaryādisādhanaṃ kathaṃcin nānātvena vyāptaṃ sarvathaikatve tadanupapatter iti tad eva sādhayen matiśrutayor na punaḥ sarvathaikatvaṃ tayoḥ kathaṃcid ekatvasya sādhyatve siddhasādhyatānenaivoktā

sāmānyārpaṇāyāṃ hi matiśrutayoḥ sāhacaryādayo na viśeṣārpaṇāyāṃ paurvāparyādisiddheḥ kāryakāraṇabhāvād ekatvam anayor evaṃ syād iti cet na tato pi kathaṃcid bhedasiddhes tadāha

na hy upādānopādeyabhāvaḥ kathaṃcid bhedamaṃtareṇa matiśrutaparyāyayor ghaṭate yato sya viruddhasādhanatvaṃ na bhavet kathaṃcid ekatvasya sādhane tu na kiṃcid aniṣṭam

matiśrutayor nibaṃdho dravyeṣv asarvaparyāyeṣu iti vacanād gocarābhedas tatas tayor ekatvam iti na pratipattavyaṃ sarvathā tadasiddheḥ śrutasyāsarvaparyāyadravyagrāhitvavacane pi kevalajñānavat sarvatattvārthagrāhitvavacanāt syādvādakevalajñāne sarvatattvaprakāśane iti tadvyākhyānāt na matis tasyārthitvātmikāyāḥ svārthānumānātmikāyāś ca tathābhāvarahitatvāt na hi yathā śrutam anaṃtavyaṃjanaparyāyasamākrāṃtāni sarvadravyāṇi gṛhṇāti tathābhāvarahitatvāt svamatasiddhāṃte 'syāḥ varṇasaṃsthānādistokaparyāyaviśiṣṭadravyaviṣayatayā pratīteḥ svamatavirodho pi tasyānyathaivāvatārāt tayor asarvaparyāyadravyaviṣayatvamātram eva hi svasiddhāṃte prasiddhaṃ na punar anaṃtavyaṃjanaparyāyāśeṣadravyaviṣayatvam iti tadvyākhyānam apy aviruddham eva bādhakābhāvād iti na viṣayābhedas tadekatvasya sādhakaḥ

matiśrutayor ekatvam iṃdriyāniṃdriyāyattavṛttitvād ity api na śreyaḥ sādhanam asiddhatvāt sākṣādakṣānapekṣatvāc chrutasya paraṃparayā tu tasyākṣānapekṣatvaṃ bhedabhāvanam eva sākṣādakṣāpekṣayor viruddhadharmādhyāsasiddheḥ

na hi yādṛśam aniṃdriyanimittatvam īhāyās tādṛśaṃ śrutasyāpi tannimittatvamātraṃ tu na tayos tādātmyagamakam avinābhāvābhāvāt sattvādivat kecid āhur matiśrutayor ekatvaṃ śravaṇanimittatvād iti te pi na yuktivādinaḥ śrutasya sākṣāc chravaṇanimittvāsiddheḥ tasyāniṃdriyavattvādṛṣṭārthasajātīyavijātīyanānārthaparāmarśanasvabhāvatayā prasiddhatvāt śrutāvadhāraṇādye tu śrutaṃ vyācakṣate na te tasya śrotramater bhedaṃ prakhyāpayitum īśate śrutāvadhāraṇāc chrutam ity ācakṣāṇāḥ śabdaṃ śrutvā tasyaivāvadhāraṇaṃ śrutaṃ saṃpratipannās tadarthasyāvadhāraṇaṃ tad iti praṣṭavyāḥ prathamakalpanāyāṃ śrutasya śravaṇamater abhedaprasaṃgo 'śakyapratiṣedhaḥ dvitīyakalpanāyāṃ tu śrotramatipūrvam eva śrutaṃ syān neṃdriyāṃtaramatipūrvaṃ tathā hi

yadi punā rūpādīn upalabhya tadavinābhāvinām arthānām avadhāraṇaṃ śrutam ity apīṣyate śrutvāvadhāraṇāt śrutam ity asya dṛṣṭvāvadhāraṇāt śrutam ityādyupalakṣaṇatvād iti mataṃ tadā na virodhaḥ pratipattigauravaṃ na syāt na caivam api mateḥ śrutasyābhedaḥ siddhyet tallakṣaṇabhedāc cety upasaṃhartavyam

yathaiva hy avadhimanaḥparyayakevalānāṃ parasparaṃ mateḥ svalakṣaṇabhedo rthabhedaḥ kāraṇādibhedaś ca siddhas tathā śrutasyāpīti yuktaṃ tasya mater nānātvam avadhyādivat tataḥ sūktaṃ matyādijñānapaṃcakam

parokṣā no buddhiḥ pratyakṣo rthaḥ sa hi bahirdeśasaṃbaṃdhaḥ pratyakṣam anubhūyata iti kecit saṃpratipannās te py anātmajñā pramāṇavyāhatābhidhāyitvāt

sākṣāt pratibhāsamānaṃ hi pratyakṣaṃ svasmin vijñānam anumeyam aparatra vyāhārāder iti pratyātmavedyaṃ sarvasya jñānaparokṣatvakalpanām āhaṃty eva kiṃ ca

grāhakaparokṣatve pi sarvadā sarvathā sarvasya puṃsaḥ kasyacid eva svataḥ pratyakṣo rtha kaścit kadācit kathaṃcid iti vyāhatatarāṃ

svataḥ pratyakṣād arthāt paraṃ vijñānaṃ kimarthaṃ copakalpita iti na vaktavyaṃ paraiḥ kādācitkatvasidvyartham arthajñapter iti cet ucyate na sā pūrvā vijñānāt tato nādhyakṣā satī kuto vijñātavyā liṃgāc cetatparicchittir api liṃgāṃtarād eva ity etadupasthāpanavirodhāviśeṣāt arthāpattyaṃtarāt tasya jñāne navasthānāt etenopamānādes tadvijñāne py anavasthānam uktaṃ sādṛśyāder ajñātasyopamānādyupajanakatvāsaṃbhavāt jñāne py upamānāṃtarādiparikalpanasyāvaśyaṃ bhāvitvāt tad evaṃ pramāṇaviruddhaṃ saṃvidaṃto 'nātmajñā eva

na sarvathā pratibhāsarahitatvāt parokṣaṃ jñānaṃ karaṇatvena pratibhāsanāt kevalaṃ karmatvenāpratibhāsamānatvāt parokṣaṃ tad ucyata iti kaścit taṃ pratyucyate

yadi punar ātmā kartṛtveneva karmatvenāpi pratibhāsatāṃ virodhābhāvād eva tataḥ pratyakṣam astu artho anaṃśatvān na jñānaṃ karaṇaṃ karma ca virodhād ity ākūtaṃ tata evātmā kartā karma ca mā bhūd ity apratyakṣa eva syāt

apratyakṣaḥ puruṣa iti mataṃ prāyeṇopayogātmakālaprakaraṇe nirastam iti neha punar nirasyate tataḥ pratyakṣa eva kathaṃcid ātmābhyupagaṃtavyaḥ tadvijñānaṃ pratyakṣam iti vyavasthā śreyasī pratītyanatikramāt

sākṣāt karaṇajñānasya karaṇatvenātmani svakartṛtvena pratītāv api na pratyakṣatā phalajñānasya phalatvena pratītau pratyakṣam iti mataṃ vyāhataṃ tataḥ svarūpeṇa spaṣṭapratibhāsamānatvāt karaṇajñānam ātmā vā pratyakṣaḥ syādvādināṃ siddhaḥ phalajñānavat

na hy arthajñānasya vijñānaṃ paricchedakaṃ kārakaṃ yenājñātam api jñānāṃtareṇa tasya jñāpakaṃ syāt anavasthāparihārād iti ciṃtitaprāyam

kutaḥ punar idam abhidhīyate

pramāṇaṃ hi saṃkhyāvannirdiṣṭam atra tattvasaṃkhyāvaddvivacanān na prayogāt tatra tad eva matyādipaṃcabhedaṃ samyagjñānaṃ pramāṇam ity ekaṃ vākyam iṃdriyādyacetanavyavacchedena pramāṇasvarūpanirūpaṇaparaṃ tanmatyādijñānaṃ paṃcavidhaṃ pramāṇe eveti dvitīyam ekatryādisaṃkhyāṃtaravyavacchedena saṃkhyāviśeṣavyavasthāpanapradhānam ity ataḥ sūtrāt pramāṇasya svarūpasaṃkhyāvivādanirākaraṇapuraḥsaraniścayavidhānāt idam abhidhīyata eva

iṃdriyādipramāṇam iti sādhakatamatvāt supratītau viśeṣeṇa jñānavat yat punar apramāṇaṃ tan na sādhakatamaṃ yathā prameyamacetanaṃ cetanaṃ vā śaśadharadvayavijñānam iti pramāṇatvena sādhakatamatvaṃ vyāptaṃ na punar jñānatvam ajñānatvaṃ vā tayoḥ sadbhāve pi pramāṇatvāniścayād iti kaścit

pramīyate 'neneti pramāṇam iti karaṇasādhanatvavivakṣāyāṃ sādhakatamaṃ pramāṇam ity abhimatam eva anyathā tasya karaṇatvāyogāt kevalam arthapramitau sādhakatamatvam evācetanasya kasyacin na saṃbhāvayāma iti bhāveṃdriyaṃ cetanātmakaṃ sādhakatamatvāt pramāṇam upagacchāmaḥ na caivam āgamavirodhaḥ prasajyate labdhyupayogau bhāveṃdriyaṃ iti vacanāt upayogasyārthagrahaṇasya pramāṇatvopapatteḥ

saṃnikarṣaḥ pramāṇam ity etad api na syādvādināṃ vāryate kathaṃcit tasya pramāṇatvopagame virodhābhāvāt puṃso 'rthagrahaṇayogyatvaṃ sannikarṣo na punaḥ saṃyogādir iṣṭaḥ na hy arthagrahaṇayogyatāpariṇatasyātmanaḥ pramāṇatve kaścid virodhaḥ kartṛsādhanasya pramāṇasya tathaiva ca ghaṭanāt pramātrātmakaṃ ca sa eva pramāṇam iti cet pramātṛpramāṇayoḥ kathaṃcit tādātmyāt

sarvathā pramātuḥ pramitipramāṇābhyām abhedād evaṃ tadvibhāgaḥ kalpitaḥ syān na punar vāstava iti na maṃtavyaṃ kathaṃcid bhedopagamāt sarvathā tasya tābhyāṃ bhedādupacaritaṃ pramātuḥ pramitipramāṇatvaṃ na tāttvikam ity api na maṃtavyaṃ kathaṃcit tadabhedasyāpīṣṭeḥ tathā hi

yathaiva hi mecakajñānasyaikasyānekarūpam aviruddhabādhitapratītyā rūḍhatvāt tathātmano pi tadaviśeṣāt na hy ayam ātmārthagrahaṇayogyatāpariṇataḥ sannikarṣākhyaṃ pratipadyamāno prabādhapratītyārūḍho na bhavati yena kathaṃcit pramāṇaṃ na syāt nāpy ayam avyāpṛtāvastho 'rthagrahaṇavyāpārāṃtarasvārthavidātmako na pratibhāti yena kathaṃcit pramitir na bhavet na cāyaṃ pramitipramāṇābhyāṃ kathaṃcid arthāṃtarabhūtaḥ svataṃtro na cakāsti yena pramātā na syāt

sannikarṣasya yogyatākhyasya pramitau sādhakatamasya pramāṇavyapadeśyaṃ pratipādyamānasya svāṃvaraṇakṣayopaśamaviśiṣṭātmarūpatānirūpaṇenaiva śakteḥ iṃdriyatayopagatāyās sā nirūpitā boddhavyā tasyā yogyatārūpatvāt tato vyatirekeṇa sarvathāpy asaṃbhavāt sannikarṣavat na hi tadvyatirekaḥ sannikarṣaḥ saṃyogādiḥ svārthapramitau sādhakatamaḥ saṃbhavati vyabhicārāt tatra karaṇatvāt sannikarṣasya sādhakatamatvaṃ tadvadiṃdriyaśaktir apīti cet kutas tatkaraṇatvaṃ sādhakatamatvād iti cet parasparāśrayadoṣaḥ tadbhāvābhāvayos tadvattāsiddhaḥ sādhakatamatvam ity api na sādhīyo 'siddhatvāt svārthapramiteḥ sannikarṣādisadbhāve py abhāvāt tadabhāve pi ca bhāvāt sarvavidaḥ kathaṃ vā pramātur evaṃ sādhakamatvaṃ na syāt na hi tasya bhāvābhāvayoḥ pramiter bhāvābhāvavattvaṃ nāsti sādhāraṇasyātmano nāsty eveti cet saṃyogāder iṃdriyasya na sādhāraṇasya sā kim asti tasyāsādhāraṇasyāsty eveti cet ātmano py asādhāraṇasyāstu pramātuḥ kim asādhāraṇatvam iti cet sannikarṣādeḥ kim viśiṣṭapramitihetutvam eveti cet pramātur api tad eva tasya satatāvasthāyitvāt sarvapramitisādhāraṇakāraṇatvasiddher na saṃbhavatīti cet tarhi kālāṃtarasthāyitvāt saṃyogāder iṃdriyasya ca tatsādhāraṇakāraṇatvaṃ kathaṃ na siddhyet tadasaṃbhavanimittaṃ yadā pramityutpattau vyāpriyate tadaiva sannikarṣādi tatkāraṇaṃ nānyadā ity asādhāraṇam iti cet tarhi yadātmā tatra vyāpriyate tadaiva tatkāraṇaṃ nānyadā ity asādhāraṇo hetur astu tathā sati tasya nityatvāpattir iti cet no doṣo yaṃ kathaṃcit tasyā nityatvasiddheḥ sannikarṣādivat sarvathā kasyacin nityatve 'rthakriyāvirodhād ity uktaprāyaṃ

sārūpyaṃ pramāṇam asyādhigatiḥ phalaṃ saṃvedanasyārtharūpatām uktārthena ghaṭayitum aśakteḥ nīlasyedaṃ saṃvedanam iti nirākārasaṃvidaḥ kenacit pratyāsattiviprakarṣe siddhe sarvārthena ghaṭanaprasakteḥ sarvaikavedanāpatteḥ sarvaikavedanāpatteḥ karaṇādeḥ sarvārthasādhāraṇatvena tatpratiniyamanimittatānupapatter ity api yenocyate tasya sannikarṣaḥ pramāṇam adhigatiḥ phalaṃ tasmād aṃtareṇārthaghaṭanāsaṃbhavāt sākārasya samānārthasakalavedanasādhāraṇatvāt kenacit pratyāsattiviprakarṣe siddhe sakalasamānārthena ghaṭanaprasakteḥ sarvasamānārthaikavedanāpatteḥ tadutpatter iṃdriyādinā vyabhicārān niyāmakatvāyogāt tadavyavasāyasya mithyātvasamanaṃtarapratyayena kutaścit site śaṃkhe pītākārajñānajanitāparapītākārajñānasya tajjanmādirūpasadbhāve pi tatra pramāṇatvābhāvād iti kuto na saṃmataṃ saty api sannikarṣe rthādhigater abhāvān na pramāṇam iti cet

yathā cakṣurāder ākāśādibhiḥ saty api saṃyogādau sannikarṣe tadadhigater abhāvas tathā kṣaṇakṣayasvargaprāpaṇaśaktyādibhir dānādisaṃvedanasya saty api sārūpye tadadhigateḥ śūnyatā svayam iṣṭaiva tadālaṃbanapratyayatve pi tasya tacchūnyatvatāvat yatraiva janayedenāṃ tatraivāsya pramāṇatā iti vacanāt tato nāyaṃ sannikarṣavādinam atiśete kiṃ ca

svasaṃvidaḥ svarūpe pramāṇatvaṃ nāsty evānyatropacārād ity ayuktaṃ sarvathā mukhyapramāṇābhāvaprasaṃgāt svamatavirodhāt prāmāṇyaṃ vyavahāreṇa śāstraṃ mohanivartanam iti vacanāt mukhyapramāṇābhāve na svamatavirodhaḥ saugatasyeti cet syād evaṃ yadi mukhyaṃ pramāṇam ayaṃ na vadet ajñātārthaprakāśo vā svarūpādhigateḥ paraṃ iti saṃvedanādvaitāśrayaṇāt tad api na ca tad ity eveti cet na tasya nirastatvāt kiṃ cedaṃ saṃvedanaṃ satyaṃ pramāṇam eva mṛṣāsatyam apramāṇaṃ na hi na pramāṇaṃ nāpy asatyaṃ sarvavikalpātītatvāt saṃvedanam eveti cet suvyavasthitaṃ tattvaṃ ko hi sarvathānavasthitāt kharaviṣāṇād asya viśeṣaḥ svayaṃ prakāśamānatvam iti cet tad yadi paramārthasat pramāṇatvam anvākarṣati tato dvayaṃ saṃvedanaṃ yathāsvarūpe kenacit adatatsvarūpam api pramāṇaṃ tathā hi bahirarthe kiṃ na bhavet tasya tadvyabhicāriṇo nirākartum aśakteḥ pāraṃparyaṃ ca parihṛtam eva syāt saṃvidarthayor aṃtarāle sārūpasyāpraveśāt yadi punaḥ saṃvedanasya svarūpasārūpyaṃ pramāṇaṃ sārūpyādhigatiḥ phalam iti parikalpyate tadānavasthoditaiva tato jñānād anyadiṃdriyādisārūpyaṃ na pramāṇam anyatropacārād iti sthitaṃ jñānaṃ pramāṇam iti

yadi samyag eva jñānaṃ pramāṇaṃ tadā caṃdradvayādivedanaṃ vāvalyādau pramāṇaṃ katham uktam iti na codyaṃ tatra tasyāvivādāt samyag etad iti svayam iṣṭeḥ katham iyam iṣṭir aviruddheti cet siddhāṃtāvirodhāt tathā pratīteś ca

svasminn arthe ca deśato grahaṇayogyatāsadbhāvāt matiśrutayor na sarvathā prāmāṇyaṃ nāpy avadhimanaḥparyayayoḥ sarvavastuṣu kevalasyaiva tatra prāmāṇyād iti siddhāṃtāvirodha eva yathā yatrāvisaṃvādas tathā tatra pramāṇatā iti vacanasya pratyeyaḥ pratītyavirodhas tūcyate

evaṃ hi pratītiḥ sakalajanasākṣikā sarvathā matiśrutayoḥ svārthe pramāṇatāṃ haṃtīti tayā tadetatpramāṇam abādham

svapnādyupaplutavijñānasya kvacid avisaṃvādinaḥ prāmāṇyasyeṣṭau tadvyavahāraḥ syād iti cet

satyajñānasyaiva pramāṇatvavyavahāro yuktimān bhūyaḥ saṃvādāt vitathajñānasyaiva vāpramāṇatvavyavahāro bhūyo visaṃvādāt tadāśritatvāt tadvyavahārasya dṛṣṭo hi loke bhūyasi vyapadeśo yathā gaṃdhādinā gaṃdhadravyādeḥ saty api sparśavattvādau

athāyam ekāṃtaḥ sarvathā vitathajñānam apramāṇaṃ satyaṃ tu pramāṇam iti cet tadā kuto vitathavedanasya svarūpe pramāṇatā bahirarthe tv apramāṇateti vyavatiṣṭhet

na hi satyajñānam eva svarūpe pramāṇaṃ na punar mithyājñānam iti yuktaṃ nāpi sarvaṃ tatra pramāṇam iti sarvacittacaitānām ātmasaṃvedanaṃ pratyakṣam iti svamatakṣateḥ sarvaṃ mithyājñānaṃ vikalpavijñānam eva bahirarthe pramāṇaṃ svarūpavad ity apy ayuktaṃ prakṛtapramāṇāt pramāṇāṃtarasiddhiprasaṃgāt timirāśvabhramaṇanauyātasaṃkṣobhādyāhitavibhramasya vedanasya pratyakṣatve pratyakṣam abhrāṃtam iti viśeṣaṇānarthakyaṃ tasyāpy abhrāṃtatopagame kuto visaṃvāditvaṃ vikalpajñānasya ca pratyakṣatve kalpanāpoḍhaṃ pratyakṣam iti virudhyate tasyānumānatve pramāṇāṃtaratvam anivāryam iti mithyājñānaṃ svarūpe pramāṇaṃ bahirarthe tv apramāṇam ity abhyupagaṃtavyaṃ tathā ca siddhaṃ deśataḥ prāmāṇyaṃ tadvad avitathavedanasyāpīti sarvam anavadyaṃ ekatra pramāṇatvāpramāṇatvayoḥ siddhiḥ katham ekam eva jñānaṃ pramāṇaṃ vāpramāṇaṃ ca virodhād iti cet no asiddhatvād virodhasya tathā hi

yayor ekasadbhāve 'nyatarānivṛttis tayor na virodho yathā pratyakṣatvaparokṣatvayor ekasyāṃ saṃvidi tathā ca pramāṇatvāpramāṇatvayor ekatra jñāne tato na virodhaḥ

na hi sarvasya buddhatā buddhāder api ca jāḍyaṃ sarvathety atra pramāṇam aparasyāsti yataḥ saṃvidākāreṇeva vedyākāravivekenāpi saṃvedanasya pratyakṣatā yujyate tadvad eva vā saṃvidākāreṇa parokṣatā tadayoge ca kathaṃ dṛṣṭāṃtaḥ sādhyasādhanavikalaḥ hetur vā na siddhaḥ syāt

buddheḥ svasaṃvittir eva vedyākāravimuktatā tayā pratyakṣatāyāṃ vedyākāravimuktayāpi pratyakṣataiva yadīṣyate tadā tasyāḥ parokṣatāyāṃ svasaṃvitter api parokṣatā kiṃ neṣṭā svasaṃvittivedyākāravimuktayos tādātmyāviśeṣāt nanu ca kevalabhūtalopalabdhir eva ghaṭānupalabdhir iti ghaṭānupalabdhitādātmye pi na kevalabhūtalopalabdher anupalabdhirūpatāsti tadvadvedyākāravimuktyanupalabdhitādātmye pi na svarūpopalabdher anupalabdhisvabhāvatā vyāpakasya vyāpyāvyabhicārāt vyāpyasyaiva vyāpakavyabhicārasiddheḥ pādapatvaśiṃśipātvavat svarūpopalabdhimātraṃ hi vyāpyaṃ vyāpikā ca vedyākāram uktānupalabdhir iti cet naitad evaṃ tayoḥ samavyāptikatvena parasparāvyabhicārasiddheḥ kṛtakatvānityavat na hi vedyākāravivekānupalabdhāv api kvacit saṃvedane kadācit svarūpopalabdhir nāsti tataḥ pratyakṣatvāt svasaṃvedanād abhinno grāhyākāravivekaḥ pratyakṣo na punaḥ parokṣād bāhyākāravivekād abhinnaṃ svasaṃvedanaṃ buddheḥ parokṣam ity ācakṣāṇo na parīkṣākṣamaḥ pratyakṣatvaparokṣatvayor bhinnāśrayatvān na tādātmyam iti cen na ekajñānāśrayatvāt tadasiddheḥ saṃvinmātraviṣayā pratyakṣatā vedyākāravivekaviṣayā parokṣateti tayor bhinnaviṣayatve kathaṃ svasaṃvitpratyakṣataiva vedyākāravivekaparokṣatā svasaṃvedanasyaiva vedyākāravivekarūpatvād iti cet katham evaṃ pratyakṣaparokṣatvayor bhinnāśrayatvaṃ dharmidharmavibhedaviṣayatvakalpanād iti cet tarhi paramārthatas tayor bhinnāśrayatvam iti saṃvinmātrapratyakṣatve vedyākāravivekasya pratyakṣatvam āyātaṃ tathā tasya parokṣatve saṃvinmātrasya parokṣatāpi kiṃ na syāt tatra niścayotpatteḥ pratyakṣateti cet vedyākāravivekaniścayānupapatteḥ parokṣataivāstu tathā caikatra saṃvidi siddhe pratyakṣetarate pramāṇetarayoḥ prasārike sta iti na virodhaḥ

sarvapravādināṃ jñānaṃ svaviṣayasya svarūpamātrasyobhayasya vā paricchedakaṃ tad eva nānyaviṣayasyeti siddhaṃ viruddhākāram anyathā sarvavedanasya nirviṣayatvaṃ sarvaviṣayatvaṃ vā durnivāraṃ svaviṣayasyāpy anyaviṣayavadaparicchedāsvaviṣayavad vānyaviṣayāvasāyāt svānyaviṣayaparicchedanāparicchedanasvabhāvayor anyatarasyāṃ paramārthatāyām apīdam eva dūṣaṇam unneyam iti paramārthatas tadubhayasvabhāvaviruddham ekatra pramāṇetaratvayor avirodhaṃ sādhayati kiṃ ca

sarvo gnisukhādibhāvaḥ svāmarthakriyāṃ kurvan tadaivānyām akurvann anekāṃtaṃ vaktīti kiṃ naściṃtayā sa eva ca pramāṇetarabhāvāvirodham ekatra vyavasthāpayiṣyatīti sūktaṃ yathā yatrāvisaṃvādas tathā tatra pramāṇatā iti

nanv ekam anekātmakaṃ tattvataḥ siddhaṃ cet kathaṃ viruddham iti syādvādavidviṣām upālaṃbhaḥ kvacit tadviruddham upalabhya sarvatra virodham udbhāvayatāṃ na punar abādhyapratītyanusāriṇām

na hi svaptau vedane nārthaṃ paricchidya pravartamāno rthakriyāyām ākāṃkṣāto na nivartate pratyakṣato numānato vā dahanādyavabhāsasya dāhādyarthakriyopajananasamarthasyākāṃkṣitadahanādyarthaprāpaṇayogyatāsvabhāvasya jāgraddaśāyām ivānubhavāt tādṛśasyevākāṃkṣānivartanasya pramāṇe prekṣāvadbhir arthyamānatvāt tato tivyāpi pramāṇasāmānyalakṣaṇam iti āyātam

nākāṃkṣānivartanam api saṃvādanaṃ kiṃ tarhi arthakriyā sthitiḥ sā cāvimuktir avicalam anarthakriyāyāṃ na ca tatsvapnādau dahanādyavabhāsasyāstīti kecit teṣāṃ gītādiśabdajñānaṃ citrādirūpajñānaṃ vā kathaṃ pramāṇaṃ tathā vimukter abhāvāt tadanaṃtaraṃ kasyacit sādhyasya phalasyānubhavanāt tatrāpi pratipattur abhiprāyanivedanāt sādhyāvim uktir iti cet tarhi nirākāṃkṣataiva svārthakriyāsthitiḥ svapnādau kathaṃ na syāt prabodhāvasthāyāṃ pratipattur abhiprāyacalanād iti cet kim idaṃ taccalanaṃ nāma dhiṅ mithyā pratarkitaṃ mayā iti pratyayopajananam iti cet tatsvapnādāv apy asti na hi svapnopalabdhārthakriyāyāś calanaṃ jāgraddaśāyāṃ bādhakānubhavanam anumanyate na punar jāgraddaśopalabdhārthakriyāyāḥ svapnādāv iti yuktaṃ vaktuṃ sarvathā viśeṣābhāvāt svapnādiṣu bādhakapratyayasya sabādhatvān na tadanubhavanaṃ tac ca phalam iti cet kutas tasya sabādhatvasiddhiḥ kasyacit tādṛśasya sabādhakatvadarśanādi cet nanv evaṃ jāgadbādhakapratyayasya kasyacit sabādhatvadarśanāt sarvasya sabādhaṃtvaṃ siddhyet tasya nirvādhasyāpi darśanān naivam iti cet saty asvapnajapratyayasya nirbādhasyāvalokanāt sarvasya tasya sabādhatvaṃ mā bhūt tasmād avicāritaramaṇīyatvam evāvicalanam arthakriyāyāḥ saṃvādanam abhiprāyanivedanāt kvacid abhyupagaṃtavyaṃ te ca svapnādāv api dṛśyaṃta iti tatpratyayasya prāmāṇyaṃ durnivāram

vyavahāreṇa prāmāṇyasyopagamāt tatrāparyanuyojyā eva vyavahāriṇaḥ kiṃ na bhavaṃtaḥ svapnādipratyayasya jāgratpratyayavat pramāṇatvaṃ vyavaharaṃti tadvadvādo jāgradbodhasyāpramāṇatvam iti kevalaṃ tadanusāribhis tadanurodhād eva kvacit pramāṇatvam apramāṇatvaṃ cānumaṃtavyam iti bruvāṇaḥ kathaṃ śāstraṃ mohanivartanam ācakṣīta na ced vyākṣiptaḥ ye hi yasyāparyanuyojyās tacchāstreṇa kathaṃ teṣāṃ mohanivartanaṃ kriyate vyavahāro mohavat kriyata iti cet kutas teṣāṃ viniścayaḥ prasiddhavyavahārātikramād iti cet ko sau prasiddhau vyavahāraḥ sugataśāstropadarśita iti cet kapilādiśāstropadarśitaḥ kasmān na syāt tatra vyavahāriṇām ananurodhād iti cet tarhi yata eva vyavahārijanānāṃ sugataśāstrokto vyavahāraḥ prasiddhātmā vyavasthita evam atikrāmatāṃ tatra mohanivartanaṃ siddham iti kiṃ śāstreṇa tadarthena tena tannivartanasyāniṣṭau tu vyāhatā śāstrapraṇītiḥ kiṃ na bhavet

na kevalaṃ vyavahārī dṛṣṭaṃ dṛṣṭam api tattvaṃ yuktyā śraddhātavyaṃ sā ca yuktiḥ śāstreṇa vyutpādyate tato śāstrapraṇītivyāhateti bruvan kasyaṃcit pramāṇatvaṃ yuktyaiva śraddhātum arhati

pramāṇasya hi lakṣaṇam avisaṃvādanaṃ tac ca yathā saugatair upagamyate tathā yuktyā na ghaṭata evātivyāpter duḥpariharatvād ity uktaṃ svapnādijñānasya pramāṇatvāpādanāt

na hi vastunaḥ kṣaṇakṣaye sarvato vyāvṛttir na sa paramāṇusvabhāve vā pratyakṣam api saṃvādalakṣaṇam avimokṣābhāvād ity uktaṃ prāk pratyakṣānumānayor vā vimokṣasyāsaṃbhavād avyāptyā vāsaṃbhavena ca tallakṣaṇaṃ dūṣyata eva tato tivyāptyavyāptyasaṃbhavadoṣopadrutaṃ na yuktimallakṣaṇam avisaṃvādanam

cārvāko vpi hy evaṃ pramāṇadvayam icchaty eva pratyakṣam ekam eva pramāṇam agauṇatvāt pramāṇasyeti vacanād anumānasya gauṇaprāmāṇyānirākaraṇāt

na pratyabhijñānanirṇīteṣu nityeṣu śabdātmādiṣv artheṣv anumānādisaṃvidaḥ pravartaṃte piṣṭapeṣaṇavadvaiyarthyād anavasthāprasaṃgāc ca tato na gṛhītagrahaṇam ity ayuktaṃ darśanasya parārthatvād ityādi śabdānityatvasādhanasyābhyupagamāt tata eva tatsādhanaṃ na punaḥ pratyabhijñānād ity asāraṃ nityaḥ śabdaḥ pratyabhijñāyamānatvād ity atra hetvasiddhiprasaṃgāt pratyabhijñāyamānatvaṃ hi hetuḥ tadā siddhaḥ syād yadā sarveṣu pratyabhijñānaṃ pravarteta tac ca pravartamānaṃ śabdanityatve pravartate na śabdarūpamātre pratyakṣatvavad anekāṃtārthaprasaṃgāt yadi punaḥ pratyabhijñānān nityaśabdādisiddhāv api kutaścit samāropasya prasūtes tadvyavacchedārtham anumānaṃ na pūrvārtham iti mataṃ tadā smṛtitarkāder api pūrvārthatvaṃ mā bhūt tata eva tathā ca svābhimatapramāṇasaṃkhyāvyāghātaḥ kathaṃ vā pratyabhijñānaṃ gṛhītagrāhi pramāṇam iṣṭaṃ tad dhi pratyakṣam eva vā tato 'nyad eva vā pramāṇaṃ syāt

na hy ananubhūtārthe pratyabhijñā sarvathātiprasaṃgāt nāpy asmaryamāṇe yato grahītagrāhiṇī na bhavet

pūrvottarāvasthayor yad vyāpakam ekatvaṃ tatra pratyabhijñā pravartate na pratyakṣeṇa paricchinne vasthāmātre smaryamāṇe nubhūyamāne vā tato na grahītagrāhiṇī cet tat nendriyajatvāt tasyāḥ katham anyathā pratyakṣe ṃtarbhāvaḥ na ceṃdriyaṃ pūrvottarāvasthayor atītavartamānayoḥ vartamāne tadekatve pravartituṃ samarthaṃ vartamānārthagrāhitvāt saṃbaṃdhaṃ vartamānaṃ ca gṛhyaṃte cakṣurādibhir iti vacanāt

na hi pūrvottarāvasthābhyāṃ bhinne ca sarvathaikatve tatparicchedibhyām akṣajñānābhyāṃ janyamānaṃ pratyabhijñānaṃ pravartate smaraṇavat saṃtānāṃtaraikatvavad vā

yady avasthābhyām ekatvasya kathaṃcid abhedāt tadgrāhīṃdriyajñānābhyāṃ janitāyāḥ pratyabhijñāyā grahaṇaṃ na virudhyate sarvathābhede tadvirodhād iti matis tadāsyāḥ kathaṃ pūrvārthatvaṃ na syāt smṛtivat kathaṃcit pūrvārthatve vā sarvaṃ pramāṇaṃ naikāṃtenāpūrvārthaṃ tadvad evaṃ ca tatrāpūrvārthavijñānaṃ pramāṇam ity asaṃbaṃdhaṃ etenānumānam eva pratyabhijñānapramāṇāṃtaram eva ceti pratyākhyātaṃ sarvathāpy apūrvārthatvanirākṛteḥ sarvapramāṇānāṃ pramāṇāṃtarāsiddhiprasaṃgāc ca

evaṃ na bādhavarjitatvam aduṣṭakāraṇārabdhatvaṃ lokasaṃmatatvaṃ vā pramāṇasya viśeṣaṇaṃ saphalapūrvārthavat svārthavyavasāyātmakatvamātreṇa suniścitāsaṃbhavadbādhakatvātmanā pramāṇatvasya vā vyavasthiter api parīkṣakaiḥ pratipattavyam

yathā pramāṇānāṃ svataḥ prāmāṇyaṃ sarvathā viśeṣābhāvāt tayor utpattau svakārye ca sāmagryaṃtarasvagrahaṇanirapekṣatvopapatteḥ prakārāṃtarāsaṃbhavād ity apare

svataḥ pramāṇetaraikāṃtavādinaṃ pratyāha

svataḥ prāmāṇyetaraikāṃtavādinām abhyāsāvasthāyām ivānabhyāsadaśāyām api svata eva pramāṇatvam itarac ca syād anyathā tadekāṃtahāniprasaṃgāt na cedṛk pratīyate 'nabhyāse parataḥ pramāṇatvasyetarasya ca nirṇayāt na hi tat tadā kasyacit tathyārthāvabodhakatvaṃ mithyāvabhāsitvaṃ vā netuṃ śakyaṃ svata eva tasyārthānyathātvahetūtthadoṣajñānād arthayāthātmyahetūtthaguṇajñānād vā anapavādaprasaṃgāt tathā ca nāpramāṇatvasyārthāny athābhāvābhāvajñānaṃ bādhakaṃ pramāṇatvasya vārthānyathātvavijñānaṃ siddhyet na cānabhyāse jñānakāraṇeṣu doṣābhāvo guṇābhāvo vā guṇadoṣasvabhāvaḥ svato vibhāvyate yato jātamātrasyāduṣṭā duṣṭā vā netrādayaḥ pratyakṣahetavaḥ siddheyuḥ dhūmāditadābhāsā vānumānahetavaḥ śabdatadābhāsā vā śābdajñānahetavaḥ pramāṇāṃtarahetavo vā yathopavarṇitā iti kathaṃ vānabhyāse duṣṭo vaktā guṇāvān vā svataḥ śakyovasātuṃ yataḥ śabdasya doṣavattvaṃ guṇavattvaṃ vā vakradhīnam anurudhyate tathā vaktur guṇaiḥ śabdānāṃ doṣa upanīyate doṣair vā guṇa ity etad api nānabhyāse svato nirṇeyaṃ vaktṛrahitatvaṃ vā guṇadoṣābhāvanibaṃdhanatayā codanābuddheḥ pramāṇetaratvābhāvanibaṃdhanam iti na pramāṇetaratvayo samatvaṃ siddhyet svatas tannibaṃdhanaṃ sarvathānabhyāse jñānānām utpattau svakārye ca sāmagryaṃtarasvagrahaṇanirapekṣatvāsiddheś ca tato na svata eveti yuktam utpaśyāmaḥ

svabhyaste pi viṣaye pramāṇāpramāṇayos tadbhāvasiddhau parāpekṣāyām anavasthānāpatteḥ kutaḥ kasyacit pravṛttinivṛttī ca syātām iti na parata eva tadubhayam abhyupagaṃtavyaṃ

na hy anavadhāritaprāmāṇyād vijñānāt pravṛttisāmarthyaṃ siddhyati yato navasthāparihāraḥ pramāṇato rthapratipattau pravṛttisāmarthyād arthavatpramāṇam ity etad vā bhāṣyaṃ sughaṭaṃ syāt pravṛttisāmarthyād asiddhāpramāṇasyārthavattvāghaṭanāt kiṃ ca pramāṇataḥ pravṛttir api jñātaprāmāṇyād ajñātaprāmāṇyād vā syāt

paralokārthānuṣṭhāne mahāyātrā vivāhādau ca bahukleśavittatyāgāviśeṣe pi niścitaprāmāṇyād vedanād ekatrānyatra vartanaṃ saṃdehāc ca svayam ācakṣāṇasya kim anyatkāraṇam anyatra mahātamāj jāḍyāt ekatra parasparāśrayasyānyatra prāmāṇyavyavasthāpanavaiyarthyasya ca tadavasthatvāt

dvividhā hi pravartitāro dṛśyaṃte vicārya pravartamānā kecid avicārya cānye tatraikeṣāṃ niścitaprāmāṇyād eva vedanāt kvacit pravṛttir anyathā prekṣāvatvavirodhāt pareṣāṃ saṃśayād viparyayād vā anyathā prekṣākāritvavyāghātād iti yuktaṃ vaktuṃ lokavṛttānuvādasyevaṃ ghaṭanāt so yam udyotakaraḥ svayaṃ lokapravṛttānuvādam upayatprāmāṇyaparīkṣāyāṃ tadviruddham abhidadhātīti kim anyadanātmajñatāyāḥ nanu ca lokavyavahāraṃ prati bālapaṃḍitayoḥ sadṛśatvād aprekṣāvattayaiva sarvasya pravṛtteḥ kvacit saṃśayāt pravṛttir yuktaivānyathā prekṣāvataḥ pravṛttyabhāvaprasaṃgād iti cet na tasya kvacit kadācit prekṣāvattayāpi pravṛttyavirodhāt

prekṣāvaraṇakṣayopaśamaviśeṣasya sarvatra sarvadā sarveṣām asaṃbhavāt kasyacid eva kvacit kadācic ca prekṣāvatetarayoḥ siddhir anyatra prakṣīṇāśeṣāvaraṇād aśeṣajñād iti niścitaprāmāṇyāt pramāṇāt prekṣāvataḥ pravṛttiḥ kadācid anyadā tasyaivāprekṣāvataḥ yataḥ saṃśayāder apīti na sarvadā lokavyavahāraṃ prati bālapaṃḍitasadṛśau katham evaṃ prekṣāvataḥ prāmāṇyaniścaye 'navasthādidoṣaparihāra iti cet

kvacid atyaṃtābhyāsāt svataḥ pramāṇatvasya niścayān nānavasthādidoṣaḥ kvacid anabhyāsāt paratas tasya vyavasthiter nāvyāptir ity etad api syādvādinām eva paramārthataḥ siddhyet svārthaniścayopagamāt na punaḥ svarūpaniścayarahitasakalasaṃvedanavādinām anavasthādyanuṣaṃgasya tadavasthatvāt tathā hi vastuvyavasthānibaṃdhanasya svarūpaniścayarahitasyāsvasaṃveditasyaivānupayogāt tatra niścayaṃ janayata eva pramāṇatvam abhyupagaṃtavyam tanniścayasya svarūpe svayam aniścitasyānutpāditāviśeṣān niścayāṃtarajananānuṣaṃgād anavasthā pūrvaniścayasyottaraniścayāt siddhau tasya pūrvaniścayād anyonyāśrayaṇaṃ yadi punar niścayaḥ svarūpe niścayam ajanayann api siddhyati niścayatvād eva na pratyakṣam aniścayatvād iti mataṃ tadārthajñānajñānaṃ jñānāṃtarāparicchinnam api siddhyet tadjñānatvāt na punar arthajñānaṃ tasyātattvād iti jñānāṃtaravedyajñānavādino pi nārthacintanam utsīdet jñānaṃ jñānaṃ ca syāj jñānāṃtaraparicchedyaṃ ca virodhābhāvād iti cet tarhi niścayo niścayaś ca syāt svarūpe niścayaṃ ca janayet tata eva so pi tathaiveti sa eva doṣaḥ svasaṃviditatvān niścayasya svayaṃ niścayāntarānapekṣatve nubhavasyāpi tadapekṣā mā bhūt śakyaniścayam ajanayann evārthānubhavaḥ pramāṇam abhyāsapāṭavād ity aparaḥ tasyāpi yatraiva janayed enāṃ tatraivāsya pramāṇatā iti graṃtho virudhyate kaś cāyam abhyāso nāma punaḥ punar anubhavasya bhāva iti cet kṣaṇakṣayādau tatpramāṇatvāpattis tatra sarvadā sarvārtheṣu darśanasya bhāvāt paramābhyāsasiddheḥ punaḥ punar vikalpasya bhāvaḥ sa iti cet tato nubhavasya pramāṇatve niścayajananād eva tadupagataṃ syād iti pakṣāṃtaraṃ pāṭavam etenaiva nirūpitaṃ avidyāvāsanāprahāṇād ātmalābho nubhavasya pāṭavaṃ na tu paunaḥ punyenānubhavo vikalpotpattir vā yato bhyāsenaivāsya vyākhyeti cet katham evam aprahaṇāvidyāvāsanānāṃ janānām anubhavāt kvacit pravartanaṃ siddhet tasya pāṭavābhāvāt pramāṇatvāyogāt prāṇimātrasyāvidyāvāsanāprahāṇād anyatra kṣaṇakṣayādyanubhavād iti doṣāpākaraṇe katham ekasyānubhavasya pāṭavāpāṭave parasparaviruddhe vāstavena syātāṃ tayor anyatarasyāpy avāstavatve kvacid eva pramāṇatvāpramāṇatvayor ekatrānubhave nupapatteḥ prakaraṇāprakaraṇayor anutpattir anenoktā arthitvānarthitve punar arthajñānāt pramāṇātmakād uttarakālabhāvinī katham arthānubhavasya prāmāṇyetarahetutāṃ pratipadyete svamatavirodhāt tataḥ svārthavyavasāyātmakajñānābhidhāyinām evābhyāse svato 'nabhyāse parataḥ prāmāṇyasiddhiḥ

kevalajñānam api svadravyādivaśāt pramāṇaṃ na paradravyādivaśād iti sarvaṃ kathaṃcit pramāṇaṃ tathā tad eva svātmanaḥ svataḥ pramāṇaṃ chadmasthānāṃ tu parata iti sarvaṃ syāt svataḥ syāt parataḥ pramāṇam upagamyate virodhābhāvāt na punar yatsvataḥ tatsvata eva yatparatas tatparata eveti sarvathaikāṃtaprasakter ubhayapakṣaprakṣiptadoṣānuṣaṃgāt

iṣṭārthasya vidher aniṣṭārthasya vā pratiṣedhasya pramāṇānāṃ tattvato 'saṃbhave kadācid anupapatter na svarūpeṇāsiddhaṃ pramāṇam anirūpaṇāt śaśaśṛṃgavan nāsti pramāṇaṃ vicāryamāṇasyāyogād iti svayam iṣṭam arthaṃ sādhayann aniṣṭaṃ ca nirākurvan pramāṇata eva katham ananumataḥ tataḥ pramāṇasiddhir arthād āyatā

svarūpasya svato gatir iti saṃvidadvaitaṃ brahma vā svataḥ siddham upapannam abhyastaviṣaye sarvaṃ pramāṇaṃ tathābhyupagaṃtum arhati no ced anavadheyavacano na prekṣāpūrvavādī na ca yathā pramāṇaṃ svataḥ siddhaṃ tathā prameyam api tasya tadvatsvātaṃtryāṃpratīteḥ tathā pratītau vā prameyasya pramāṇatvāpatteḥ svārthapramitau sādhakatamasya svataṃtrasya pramāṇatvātmakatvāt tato na pramāṇānveṣaṇam aphalaṃ tena vinā svayaṃ prameyasyāvyavasthānāt yadā punar abhyaste rthe parataḥ pramāṇānāṃ prāmāṇyaṃ tadāpi nānavasthā parasparāśrayo vā svataḥ siddhaprāmāṇyāt kutaścit kvacit pramāṇād avasthopapatteḥ nanu ca kvacit kasyacid abhyāse sarvatra sarvasyābhyāso stu viśeṣābhāvād anabhyāsa eva pratiprāṇi tadvaicitryakāraṇābhāvāt tathā ca kuto bhyāsānabhyāsayoḥ svataḥ parato vā prāmāṇyavyavasthā bhaved iti cet naivaṃ tadvaicitryasiddheḥ

dṛṣṭāni nimittāny abhyāsasya kvacit paunaḥ punyenānubhavādīni tad jñānāvaraṇavīryāṃtarāyakṣayopaśamādīny adṛṣṭāni vicitrāṇy abhyāsa eva svahetuvaicitryāt jāyaṃte anabhyāsasya ca sakṛdanubhavādīny anabhyāsajñānāvaraṇakṣayopaśamādīni ca tadvaicitryād vaicitrye 'bhyāso 'nabhyāsaś ca jāyate tataḥ yuktā svataḥ parataś ca prāmāṇyavyavasthā

na hi svasaṃvedanavadabhyāsadaśāyāṃ svataḥ siddhena pramāṇena prameyasya svayam asiddhasya sādhanam anurudhyamānair anabhyāsadaśāyāṃ svayam api siddhasya pramāṇasya tadapākartuṃ yuktaṃ siddhenāsiddhasya sādhanopapatteḥ tataḥ sūktaṃ saṃti pramāṇānīṣṭasādhanād iti

tatpramāṇe iti hi dvitvanirdeśaḥ saṃkhyāṃtarāvadhāraṇanirākaraṇāya yuktaḥ kartuṃ tatra vipratipatteḥ

pratyakṣam eva mukhyaṃ svārthanirṇītāvanyānapekṣatvād anyasya pramāṇasya janmanimittatvāt na punar anumādi tasya pratyakṣāpekṣatvāt pratyakṣajananānimittatvāc ca gauṇatopapatteḥ na ca gauṇaṃ pramāṇam atiprasaṃgāt tataḥ pratyakṣam ekam eva pramāṇam agauṇatvāt pramāṇasyeti kecit

svasyādhyakṣaṃ sarvasya vā svato vā siddhyet pratyakṣāṃtarād veti paryanuyogo 'vaśyaṃbhāvī

sarvasya pratyakṣaṃ svata eva pramāṇam iti pramāṇam aṃtareṇādhigacchan prameyam api tathādhigacchatu viśeṣābhāvāt tatas taiḥ pratyakṣaṃ kimu poṣyata iti ciṃtyam

yo py āhapratyakṣaṃ mukhyaṃ pramāṇaṃ svārthanirṇītāv anyānapekṣatvād iti tasyānumānaṃ mukhyam astu tata eva na hi tat tasyāmanyānapekṣaṃ svotpattau tadanyāpekṣam iti cet tatsvanimittam akṣādikam apekṣate na punaḥ pramāṇam anyad iti cet tathānumānam api na hi tattrirūpaliṃganiścayaṃ svahetum apekṣya jāyamānam anyatpramāṇam apekṣyate yat tu trirūpaliṃgagrāhi pramāṇaṃ tadanumānotpattikāraṇam eva na bhavati liṃgaparicchittāv eva caritārthatvāt yad apy abhyadhāyi pratyakṣaṃ mukhyaṃ pramāṇāṃtarajanmano nimittatvād iti tattrirūpaliṃgādinānaikāṃtikaṃ yadi punar arthasyāsaṃbhave 'bhāvāt pratyakṣaṃ mukhyaṃ tadānumānam api tata eva viśeṣābhāvāt tad uktaṃ arthasyāsaṃbhave bhāvāt pratyakṣe pi pramāṇatā pratibaṃdhasvabhāvasya taddhetutve samaṃ dvayam iti saṃvādakatvāt tanmukhyam iti cet tata evānumānaṃ na punar dvābhyām arthaṃ paricchidya pravartamāno rthakriyāyāṃ saṃvādyate vastuviṣayatvān mukhyaṃ pratyakṣam iti cet tata evānumānaṃ tathāstu prāpyavastuviṣayatvād anumānasya vastuviṣayaṃ prāmāṇyaṃ dvayoḥ iti vacanāt tato mukhye dve eva pramāṇe pratyakṣam anumānaṃ ceti kecit teṣām api yāvat kaścid brūmaḥ sasavo py agnijanmānagnijanmā vā na bhavatīti vyāptiḥ sādhyasādhanayoḥ kutaḥ pramāṇāṃtarād vineti ciṃtyam

mānasaṃ jñānam aspaṣṭaṃ vyāptau pramāṇam avisaṃvādakatvād iti vadan katham ayaṃ tarkam evaṃ necchet smaraṇaṃ pratyabhijñānaṃ vā kutaḥ pratikṣipet tadaviśeṣāt manojñānatvān na tatpramāṇam iti cet tata eva smaraṇādi pramāṇam astu na hi tato rthaṃ paricchidya vartamāno rthakriyāyāṃ viṃsavādyate pratyakṣādivat

yadi tarkāder mānasedhyakṣe ṃtarbhāvaḥ syāl liṃgānapekṣatvāt tato 'dhyakṣānumānayoḥ siddhiḥ pramāṇāṃtarabhāvavādinaḥ saṃbhāvyate nānyathā

yo hy agrahādyātmakam iṃdriyajaṃ pratyakṣam akṣair janitatvāt tadanapekṣaṃ tu smaraṇādi mānasaṃ liṃgānapekṣaṇād iti brūyāt tena matijñānam evāsmākam iṣṭaṃ nāmāṃtareṇoktaṃ syāt tadviśeṣas tu liṃgāpekṣo numānam iti ca pramāṇadvayaṃ matijñānavyaktyapekṣayopagataṃ bhavet tathā ca śabdāpekṣatvāt kuto jñānaṃ tataḥ pramāṇāṃtaraṃ siddhyet saṃvādakatvāviśeṣād iti pramāṇatrayasiddheḥ yat pratyakṣaparāmarśivacaḥ pratyakṣam eva tat laiṃgikaṃ tatparāmarśi tatpramāṇāṃtaraṃ na cet sarvaḥ pratyakṣeṇānumānena vā paricchidyārthaṃ svayam upadiśet parasmai nānyathā tasyānāptatvaprasaṃgāt tatra pratyakṣaparāmarśyupadeśaḥ pratyakṣam eva yathā laiṃgikam iti na śrutaṃ tataḥ pramāṇāṃtaraṃ yena pramāṇadvayaniyamo na syād iti cet

akṣaliṃgābhyāṃ vibhinnā hi vacanātmā sāmagrī tasyāḥ samudbhūtaṃ śrutaṃ pramāṇāṃtaraṃ yuktam iti na tadadhyakṣam evānumānam eva vā sāmagrībhedāt pramāṇabhedavyavasthāpanāt

na hi viṣayasyābhedāt pramāṇabhedaḥ pratyakṣād anumānasya bhedaprasaṃgāt na ca tat tato bhinnaviṣayaṃ sāmānyaviśeṣātmakavastuviṣayatvāt pratyakṣam eva sāmānyaviśeṣātmakavastuviṣayaṃ na punar anumānaṃ tasya sāmānyaviṣayatvād iti cet tataḥ kasyacit kvacit prakṛtyabhāvaprasaṃgāt sarvo rthakriyārthī hi pravartate na ca sāmānyam aśeṣaviśeṣarahitaṃ kāṃcid arthakriyāṃ saṃpādayituṃ samarthaṃ tat tu jñānāmātrasyāpy abhāvāt sāmānyād anumitād viśeṣānumānāt pravartakam anumānam iti cet na anavasthānuṣaṃgāt viśeṣe pi hy anumānaṃ tatsāmānyaviṣayam eva paraṃ viśeṣam anupāya yad eva pravartakaṃ tatrāpy anumānaṃ tatsāmānyaviṣayam iti sudūram api gatvā sāmānyaviśeṣaviṣayam anumānam upagaṃtavyaṃ tataḥ pravṛttau tasya prāptiprasiddheḥ sāmagrībhedād bhinnam anumānam adhyakṣād iti cet tata eva śrutaṃ tābhyāṃ bhinnam astu viśeṣābhāvāt

na hi yogijñānam iṃdriyajaṃ sarvārthagrāhitvābhāvaprasaṃgād asmadādivat na hīṃdriyaiḥ sākṣāt paraṃparayā vā sarve rthāḥ sakṛt saṃnikṛṣyaṃte na cāsaṃnikṛṣṭeṣu tajjñānaṃ saṃbhavati yogajadharmānugṛhītena manasā sarvārthajñānasiddher adoṣa iti cet kutaḥ punas tena manaso 'nugrahaḥ sakṛtsarvārthasannikarṣakaraṇam iti cet tadvadasaṃyogajo dharmaḥ svayaṃ sakṛtsarvārthajñānaṃ parisphuṭaṃ kiṃ na kurvīta paraṃparāparihāraś caivaṃ syān nānyathā yogajadharmāt manaso nugrahas tato 'śeṣārthajñānam iti paraṃparāyā niṣprayojanatvāt karaṇād vinā jñānam ity adṛṣṭakalpanatyāgaḥ prayojanam iti cet nanv evaṃ sakṛtsarvārthasannikarṣo manasa ity adṛṣṭakalpanaṃ tadavasthānaṃ sakṛtsarvārthajñānānyathānupapattes tasya siddher nādṛṣṭakalpaneti cet na anyathāpi tatsiddheḥ ātmārthāsannikarṣamātrād eva tadupapatteḥ tathā hi yogijñānaṃ karaṇakramātivarti sākṣāt sarvārthajñānavattvāt yannaivaṃ tan na tathā yathāsmadādijñānam iti yuktam utpaśyāmaḥ ata eva karaṇād vinā jñānam iti dṛṣṭaparikalpanaṃ prakṣīṇakaraṇāvaraṇasya sarvārthaparicchittiḥ svātmana eva karaṇatvopapatteś ca bhāskaravat na hi bhānoḥ sakalajaganmaṃḍalaprakāśane rthāṃtaraṃ karaṇam asti prakāśas tasya tatra karaṇam iti cet sa tato nārthāṃtaraṃ niḥprakāśatvāpatter anarthāṃtaram iti cet siddhaṃ svātmanaḥ karaṇatvaṃ samarthitaṃ ca kartur ananyad avibhaktakartṛkaṃ karaṇam agner auṣṇyādivad iti nārthāṃtarakaraṇapūrvakaṃ yogijñānaṃ nāpy akaraṇaṃ yena tadiṃdriyajam adṛṣṭaṃ vā kalpitaṃ saṃbhavet ye tv āhuḥ iṃdriyāniṃdriyapratyakṣam aniṃdriyapratyakṣaṃ cākṣāśritaṃ kṣīṇopaśāṃtāvaraṇasya kṣīṇāvaraṇasya cātmano kṣaśabdavācyatvād anumānaṃ liṃgāpekṣaṃ śabdāpekṣaṃ śrutam iti pratyakṣānumānāgamāḥ pramāṇāni vyavatiṣṭhaṃte akṣādisāmagrībhedād iti teṣāṃ smṛtisaṃjñāciṃtānāṃ pratyakṣatvaprasaṃgaḥ kṣīṇopaśāṃtāvaraṇātmalakṣaṇam akṣam āśrityotpattiliṃgaśabdānapekṣatvāc ca

viśadaṃ jñānaṃ pratyakṣam iti vacane smṛtyāder apratyakṣatvam ity āyātaṃ tathā ca pramāṇāṃtaratvaṃ laiṃgike śābde vānaṃtarbhāvād apramāṇatvānupapatteḥ katham

yathā hi smaraṇāder avisaṃvādatvān na pratyakṣatvaṃ tathā liṃgaśabdānapekṣatvān nānumānāgamatvaṃ saṃvādakatvān nāpramāṇatvam iti pramāṇāṃtaratopapatteḥ supratiṣṭhitā saṃkhyā trīṇy eva pramāṇānīti

ye py abhidadhate pratyakṣānumānopamānaśabdāḥ pramāṇāni catvāry eveti sahārthāpattyā paṃcaiveti vā sahābhāvena ṣaḍ eveti vā teṣām api sveṣṭasaṃkhyākṣatiḥ pramāṇatrayavādīṣṭasaṃkhyānirākaraṇenaiva pratyetavyā smṛtyādīnāṃ tato viśeṣāpekṣayārthāṃtaratvasiddheḥ na hy upamāne rthāpattyām abhāve vā smṛtyādayo ṃtarbhāvayituṃ śakyāḥ sādṛśyādisāmagryanapekṣatvāt upamānārthāpattirūpatve navasthāprasaṃgāt abhāvarūpatve sadaṃśe pravartakatvavirodhāt sādṛśyasmṛtyādayo hi yady upamānarūpās tadā tadutthāpakasādṛśyādismṛtyādibhir bhavitavyaṃ anyathā tasya tadutthāpanasāmarthyāsaṃbhavāt smṛtyādyagocarasyāpi tadutthāpanasāmarthye tiprasaṃgāt pratyakṣagocaracāri sādṛśyam upamānasyotthāpakam iti cen na tasya dṛṣṭadṛśyamānagogavayavyaktigatasya pratyakṣāgocaratvāt gosadṛśo gavaya ity atideśavākyāhitasaṃskāro hi gavayaṃ paśyat pratyeti gosadṛśo 'yaṃ gavaya iti tatra godarśanakāle yadi gavayena sādṛśyaṃ dṛṣṭaṃ śrutaṃ gavayadarśanasamaye smaryate pratyabhijñāyate ca gavayapratyayanimittaḥ so yaṃ gavayaśabdavācya iti saṃjñāsaṃjñisaṃbaṃdhapratipattinimittaṃ vā tadā siddham eva smṛtyādiviṣayatvam upamānajananasya sādṛśyasyeti kutaḥ pratyakṣagocaratvaṃ yatas tatsādṛśyasmṛtyāder upamānatve anavasthā na syāt tathārthāpattyutthāpakasyānanyathā bhavanasya paricchedakasmṛtyādayo yady arthāpattirūpās tadā tadutthāpakā parānanyathā bhavanapramāṇarūpatvaparicchedir aparaiḥ smṛtyādibhir bhavitavyam ity anavasthā tāsām anumānarūpatvavat pratipattavyāḥ katham abhāvapramāṇarūpatve smṛtyādīnāṃ sadaṃśe pravartakatvaṃ virudhyata iti cet abhāvapramāṇasyāsadaṃśaniyatatvād iti brūmaḥ na hi tadvādibhis tasya sadaṃśaviṣayatvam abhyupagamyate sāmarthyād abhyupagamyata iti cet pratyakṣāder asadaṃśaviṣayatvaṃ tathābhyupagamyatāṃ viśeṣābhāvāt evaṃ cābhāvapramāṇavaiyarthyam asadaṃśasyāpi pratyakṣādisamadhigamyatvasiddheḥ sākṣād aparabhāvapariccheditvān nābhāvapramāṇasya vaiyarthyam iti cet tarhi smṛtyādīnām abhāvapramāṇarūpāṇāṃ sākṣād abhāvaviṣayatvāt sadaṃśe pravartakatvaṃ kathaṃ na viruddhaṃ tato no pamānādiṣu smṛtyādīnām aṃtarbhāva iti pramāṇāṃtaratvasiddheḥ siddhā sveṣṭasaṃkhyākṣatiḥ catuḥpaṃcaṣaṭpramāṇābhidhāyinām

pratyakṣaṃ viśadaṃ jñānaṃ tridheti bruvāṇenāpi mukhyam atīṃdriyaṃ pūrṇaṃ kevalam apūrṇam avadhijñānaṃ manaḥparyayajñānaṃ ceti niveditam eva tasyākṣam ātmānam āśritya vartamānatvāt vyavahārataḥ punar iṃdriyapratyakṣam aniṃdriyapratyakṣam iti vaiśadyāṃśasadbhāvāt tato na tasya sūtravyāhatiḥ śrutaṃ pratyabhijñādi ca parokṣam ity etad api na sūtraviruddhaṃ ādye parokṣam ity anena tasya parokṣapratipādanāt avagrahehāvāyadhāraṇānāṃ smṛteś ca parokṣatvavacanāt tadvirodha iti cen na pratyabhijñādīty atra vṛttidvayena sarvasaṃgrahāt kathaṃ pratyabhijñāyā ādiḥ pūrvaṃ pratyabhijñādīti smṛtiparyaṃtasya jñānasya saṃgrahāt prādhānyenāvagrahāder api parokṣatvavacanāt pratyabhijñā ādir yasyeti vṛttyā punar abhinibodhaparyaṃtasaṃgṛhīter na kācit parokṣavyaktir asaṃgrahītā syāt tata eva pratyabhijñādīti yuktaṃ vyavahārato mukhyataḥ sveṣṭasya parokṣavyaktisamūhasya pratyāyanāt anyathā smaraṇādi parokṣaṃ tu pramāṇe iti saṃgraha ity evaṃ spaṣṭam abhidhānaṃ syāt tataḥ śabdārthāśrayaṇān na kaścid doṣo tropalabhyate

akṣād ātmanaḥ parāvṛttaṃ parokṣaṃ tataḥ parair iṃdriyādibhir ūkṣyate siṃcyate bhivardhyata iti parokṣaṃ kiṃ punas tata ādye jñāne matiśrute

kutas tayor ādyatā pratyeyety ucyate

yasmād ādye parokṣam ity āha sūtrakāras tasmān matyādisūtrapāṭhakramād ihādyatā jñeyā sā ca mater mukhyā katham apy anādyatāyās tatrābhāvāt śrutasyādyatā guṇābhāvāt nirupacaritādyasāmīpyād ādyatvopacārāt avadhyādyapekṣayās tu tasya mukhyādyateti cet na manaḥparyayādyapekṣayāvadher apy ādyatvasiddher matyavadhyor grahaṇaprasaṃgāt dvitvanirdeśasyāpy evam avirodhāt kevalāpekṣayā sarveṣām ādyatve pi matyādīnāṃ matiśrutayor iha saṃpratyayaḥ sāhacaryād iti cen na matyapekṣayā śrutādīnām anādyatāyā api sadbhāvān mukhyādyatānupapattes tadavasthatvāt ādyaśabdo hi yadādyam eva tatpravartamāno mukhyaḥ yat punar ādyam anādyaṃ ca kathaṃcit tatra pravartamāno gauṇa iti nyāyāt tasya guṇabhāvād ādyatā kramārpaṇāyām

parokṣa iti vaktavyam ādye ity anena sāmānādhikaraṇyād iti cet atrocyate

kiṃ punas tadanuvartanāt siddham ity āha

śrutaṃ smṛtyādyavagrahādi ca jñānam eva parokṣaṃ yasmād āmnātaṃ tasmān nājñānaṃ śabdādiparokṣam anadhigamamātraṃ vā pratītivirodhāt

parokṣaṃ jñānam anālaṃbanam aspaṣṭatvān manorājyādijñānavat ato na pramāṇam ity etad api durghaṭam eva pratyakṣam anālaṃbanaṃ spaṣṭatvāc caṃdradvayajñānād iti tasyāpy apramāṇatvaprasaṃgāt tathā ca kveṣṭasya vyavasthā upāyāsattvāt

yathaiva na spaṣṭatvasyānālaṃbanatayā vyāptitve svasaṃvedanena vyabhicārāt tathaivāspaṣṭatvasyānumānenānekāṃtāt tasyāpy anālaṃbanatve kuto rthe pravartakatvaṃ saṃbaṃdhād iti cen na tasyāpy anupapatteḥ yad dhi jñānaṃ yam artham ālaṃbate tatra tasya kathaṃ saṃbaṃdho nāmātiprasaṃgāt tad anena yad uktaṃ liṃgaliṃgidhiyor evaṃ pāraṃparyeṇa vastuni pratibaṃdhāt tadābhāsaśūnyayor apy avaṃcanaṃ iti tanniṣiddhaṃ svaviṣaye paraṃparayāpīṣṭasya saṃbaṃdhasyānupapatteḥ saty api saṃbaṃdhe maṇiprabhāyāṃ maṇijñānasya pramāṇatvaprasaṃgāc ca tadaviśeṣāt

na hi svayam anumānaṃ maṇiprabhāyāṃ maṇijñānam arthaprāptito numānasya pramāṇatvavyavasthitau dṛṣṭāṃto nāma sādhyavaikalyāt tathā

tato nāsyānumānatadābhāsavyavasthā

pratyakṣam abhrāṃtam iti svayam upayan kathaṃ bhrāṃtaṃ jñānaṃ pratyakṣaṃ sannidarśanaṃ brūyāt

kathaṃ sālaṃbanatvena vyāptaṃ pramāṇatvam iti cet

pratyakṣaṃ yady avastvālaṃbanaṃ syāt tadā nārthaṃ prāpayed iti cet

sarvaṃ hi vastu sāmānyaviśeṣātmakaṃ siddhaṃ tadvyavasthāpayatpratyakṣaṃ yathā tad eva viṣayīkurute tayānumānam api viśeṣābhāvāt tathā sati

yadārthālaṃbanaṃ parokṣaṃ tatpramāṇam itaratpramāṇābhāsam iti pramāṇasyānuvartanāt siddhaṃ

ca nanu ca pratyakṣāṇy anyānīti vaktavyam avadhyādīnāṃ trayāṇāṃ pratyakṣavidhānād iti na śaṃkanīyaṃ yasmāt

sū uktāt parokṣād avaśiṣṭam anyatpratyakṣam avadhijñānaṃ manaḥparyayajñānaṃ kevalajñānam iti saṃbadhyate jñānam ity anuvartanāt pramāṇam iti ca tasyānuvṛtteḥ tato na pratyakṣāṇy anyānīti vaktavyaṃ viśeṣānāśrayāt sāmānyāśrayaṇād eveṣṭaviśeṣasiddher graṃthagaur avaparihārāc ca

na hy akṣam ātmānam evāśritaṃ paramiṃdriyam aniṃdriyaṃ vāpekṣate yataḥ pratyakṣaśabdād eva parāpekṣān nivṛttir na bhavet teneṃdriyāniṃdriyānapekṣam atītavyabhicāraṃ sākāragrahaṇam ity etatsūtropāttam uktaṃ bhavati tataḥ

yadā pradhānabhāvena dravyārthātmavedanaṃ pratyakṣalakṣaṇaṃ tadā spaṣṭam ity anena matiśrutam iṃdriyāniṃdriyāpekṣaṃ vyudasyate tasya sākalyenāspaṣṭatvāt yadā tu guṇabhāvena tadā prādeśikapratyakṣavarjanaṃ tad apākriyate vyavahārāśrayaṇāt sākāram iti vacanān nirākāradarśanavyudāsaḥ aṃjaseti viśeṣaṇād vibhaṃgajñānam iṃdriyāniṃdriyapratyakṣābhāsam utsāritaṃ tac caivaṃvidhaṃ dravyādigocaram eva nānyad iti viṣayaviśeṣavacanād darśitaṃ tataḥ sūtravārtikāvirodhaḥ siddho bhavati na caivaṃ yogināṃ pratyakṣam asaṃgṛhītaṃ yathā pareṣāṃ tad uktaṃ

tad astīti kuto 'vagamyata iti cet

dharmy atrāsiddha iti cen nobhayasiddhasya pratyakṣasya dharmitvāt tad dhi keṣāṃcid aśeṣagocaraṃ kramaṃ karaṇātītam iti sādhyate 'kalaṃkatvānyathānupapatteḥ na cākalaṃkatvam asiddhaṃ tasya pūrvaṃ sādhanāt pratiniyatagocaratvaṃ vijñānasya pratiniyatāvaraṇavigamanibaṃdhanaṃ bhānuprakāśavat niḥśeṣāvaraṇaparikṣayāt niḥśeṣagocaraṃ siddhyaty eva tataḥ evākramaṃ tatkramasya kalaṃkavigamakramakṛtatvāt yugapattadvigame kuto jñānasya kramaḥ syāt karaṇakramād iti cen na tasya karaṇātītatvāt deśato hi jñānam aviśadaṃ cākṣamanopekṣaṃ siddhaṃ na punaḥ sakalaviṣayaṃ parisphuṭaṃ sakṛdupajāyamānam iti na caivaṃvidhaṃ jñānaṃ pratyakṣaṃ saṃbhavadbādhakaṃ pratyakṣāder atadviṣayasya tadbādhakatvavirodhāt tata eva na saṃdigdhāsaṃbhavadbādhakaṃ niścitāsaṃbhavadbādhakatvāt na hi tādṛśaṃ pratyakṣaṃ kiṃcit saṃbhavadbādhakam aparamasaṃbhavadbādhakaṃ siddhaṃ yenedaṃ saṃprati saṃdehaviṣayatām anubhavet kathaṃ vātyaṃtam asaṃdigdhāsaṃbhavadbādhakaṃ nāma niyatadeśakālapuruṣāpekṣayā niścitāsaṃbhavadbādhakatve pi deśāṃtarādyapekṣayā saṃdigdhāsaṃbhavadbādhakatvam iti cen na suṣṭu tathābhāvasya siddheḥ yathābhūtaṃ hi pratyakṣādi pramāṇam atratyedānīṃ tanapuruṣāṇām utpadyamānabādhakaṃ kevalasya tathābhūtam evānyadeśakālapuruṣāṇām apīti kutas tadbādhanaṃ saṃdehaḥ yadi punar anyādṛśaṃ pratyakṣam anyad vā tadbādhakam abhyupagamyate tadā kevale ko matsaraḥ kevalenaiva kevalabādhanasaṃbhavāt tataḥ prasiddhāt sunirṇītāsaṃbhavadbādhakatvāt svasaṃvedanavanmahīyasāṃ pratyakṣam akalaṃkam astīti pratīyate prapaṃcato 'nyatra tatsamarthanāt

aspaṣṭā pratītiḥ kalpanā niścitir vā kalpanā iti parisphuṭaṃ kalpanā lakṣaṇam anuktvā abhilāpavatī pratītiḥ kalpanetyādi tallakṣaṇam ācakṣāṇo na prekṣāvān graṃthagauravāparihārāt na hi kācit kalpanā spaṣṭāsti vikalpānuviddhasya spaṣṭārthapratibhāsatā iti vacanāt svapnavatī pratītir astīti cen na tasyāḥ saugatair iṃdriyajatvenābhyupagamāt svapnātikeṃdriyavyāpārānvayavyatirekānuvidhānāt mānasatve tasyā tadanupapatteḥ marīcikāsu toyapratītiḥ spaṣṭeti cen na tasyāḥ svayam aspaṣṭatve pi marīcikādarśanaspaṣṭatvādhyāropāt tathāvabhāsanāt tato nāvyāpīdaṃ lakṣaṇaṃ nāpy ativyāpi kvacid akalpanāyāḥ spaṣṭatvābhāvāt dūrāt pādapādidarśane kalpanārahite py aspaṣṭatvapratīter ativyāpīdaṃ lakṣaṇam iti cen na tasya vikalpāspaṣṭatvenaikatvāropād aspaṣṭatopalabdheḥ svayam aspaṣṭatve nirvikalpakatvavirodhāt tato niravadyam idaṃ kalpanālakṣaṇaṃ etena niścayaḥ kalpanety api niravadyaṃ vicāritaṃ lakṣaṇāṃtareṇāpy evaṃvidhāyāḥ pratīteḥ kalpanātvavidhānād gatyaṃtarābhāvāt

daviṣṭapādapādidarśanasyāspaṣṭasyāpi pratyakṣatopagamāt kathaṃ aspaṣṭapratīti lakṣaṇayā kalpanayāpoḍhuṃ pratyakṣam iti vacane siddhasādhanam iti kaścit śrutam etan na pratyakṣaṃ śrutam aspaṣṭatarkaṇaṃ iti vacanāt tato na doṣa ity aparaḥ pādapādisaṃsthānamātre davīyasyāpi spaṣṭatvāvasthiteḥ śrutatvābhāvād akṣavyāpārānvayavyatirekānuvidhānāc ca pratyakṣam eva tat tathāvidhakalpanāpoḍhuṃ ceti siddhasādhanam eva na hi sarvam aspaṣṭatarkaṇaṃ śrutam iti yuktaṃ smṛtyādeḥ śrutatvaprasaṃgāt vyaṃjanāvagrahasya vā na hi tasya spaṣṭatvam asti parokṣatvavacanavirodhāt avyaktaśabdādijātagrahaṇaṃ vyaṃjanāvagraha iti vacanāc ca matipūrvam aspaṣṭatarkaṇaṃ śrutam ity upagame tu siddhaṃ smṛtyādimatijñānaṃ vyaṃjanāvagrahādi vā śrutaṃ daviṣṭapādapādidarśanaṃ ca prādeśikaṃ pratyakṣam iti na kiṃcid virudhyate yadi punar nāspaṣṭā pratītiḥ kalpanā yatas tadapohane pratyakṣasya siddhasādhanaṃ kiṃ tarhi svārthavyavasitiḥ sarvakalpaneti mataṃ tadā pratyakṣalakṣaṇam asaṃbhāvyaṃ ca tādṛśakalpanāpoḍhasya kadācid asaṃbhavāt vyavasāyātmakamānasapratyakṣopagamavirodhaś ca keṣāṃcit saṃhṛtasakalavikalpāvasthāyāṃ sarvathā vyavasāyaśūnyaṃ pratyakṣaṃ pratyātmavedyaṃ saṃbhavatīti nāsaṃbhavi lakṣaṇam iti cet na asiddhatvāt yasmāt

tato na pratyakṣaṃ kalpanāpoḍhaṃ pratyakṣata eva siddhyati nāpy anumānāt tathā hi

aśvaṃ vikalpayataḥ prāgna ceṃdriyagatāv apīdṛśaḥ svārthaniścayo mamāsīd iti paścāt smaraṇāt tasyāḥ svārthavyavasāyātmakatvasya mānān na nirvikalpakatvānumānaṃ nāma na hīṃdriyagater adhyavasāyātmakatve smaraṇaṃ yuktaṃ kṣaṇikatvādidarśanavat abhyāsāder godarśanasmṛtir iti cen na tasya vyavasāyād anyatra vicārāsahatvāt

paramārthena viśadaṃ savikalpakaṃ pratyakṣaṃ na punar avikalpakaṃ vaiśadyāropāt nanu kathaṃ tajjātyādyātmakād arthād upajāyetāvikalpān na hi vastu satsu jātidravyaguṇakarmasu śabdāḥ saṃti tadātmāno vā yena teṣu pratibhāsamāneṣu pratibhāseran na ca tatra śabdāt pratītau kalpanā yuktā tasyāḥ śabdāpratītilakṣaṇatvād aśabdakalpanānām asaṃbhavāt tato na viruddho hetur iti cet atrocyate

darśanād avikalpād vikalpaḥ prajāyate na punar arthād iti kuto viśeṣaḥ na cābhilāpavaty eva pratītiḥ kalpanā jātyādimatpratīter api tathātvāvirodhāt saṃti cārtheṣu jātyādayo pi teṣu pratibhāsamāneṣu pratibhāseran tato jātyādyātmakārthadarśanaṃ savikalpaṃ pratyakṣasiddham iti viruddham eva sādhanam

jātyādirūpatve hi bhāvānāṃ nirbādho bodhaḥ samastam ārekitaṃ haṃtīti kiṃ naś ciṃtayā nirbādhatvaṃ punar jātyādibodhasyānyatra samarthitaṃ pratipattavyaṃ tato jātyādyātmakasvārthavyavasitiḥ kalpanā spaṣṭā pratyakṣe vyavatiṣṭhate

yad eva hi saṃketasmaraṇopāyaṃ dṛṣṭasaṃkalpanātmakaṃ kalpanaṃ tad eva pūrvāparaparāmarśaśūnye cākṣuṣe sparśanādike vā darśane virudhyate na ceyaṃ viśadāvabhāsārthavyavasitis tathā tato yuktā sā pratyakṣe kutaḥ punar iyaṃ na saṃketasmaraṇopāyety ucyate

sati hy abhidhānasmaraṇādau kvacid vyavasāyaḥ sati ca vyavasāye hy abhidhānasmaraṇādīti katham anyonyāśrayaṇaṃ na syāt svābhidhānaviśeṣāpekṣā evārthaniścayair vyavasīyate iti bruvan nārtham adhyavasyaṃs tadabhidhānaviśeṣasya smarati ananusmaran na yojayati ayojayan na vyavasyatīty akalpakaṃ jagadarthayet svavacanaviruddhaṃ cedaṃ kiṃ ca

na kevalaṃ jainasya kathaṃcit savikalpakaṃ pratyakṣaṃ kiṃ tarhi saugatasyāpīty āha

tataḥ syāt kalpanāsvabhāvaśūnyabhrāṃtaṃ pratyakṣam iti na vyāhataṃ ye tv āhur nedriyāniṃdriyānapekṣaṃ pratyakṣaṃ tasya tadapekṣām aṃtareṇāsaṃbhavād iti tān pratyāha

nanu ca yogajād dharmaviśeṣāt sarvārthair akṣasannikarṣas tataḥ sarvārthajñānam ity akṣārthasannikarṣajam eva tat naitat sāraṃ tatrākṣārthasannikarṣasya vaiyarthyāt yogajo hi dharmaviśeṣaḥ sarvārthākṣasannikarṣam upajanayati na punaḥ sākṣāt sarvārthajñānam iti svarucipradarśanamātraṃ viśeṣahetvabhāvād ity uktapratyayam

iṃdriyāṇy artham ālocayaṃti tadālocitaṃ manaḥ saṃkalpayati tatsaṃkalpitam ahaṃkāro bhimanyate tadabhimataṃ buddhir adhyavasati tadadhyavasitaṃ puruṣaś cetayata iti śrotrādivṛttir hi na sakṛtsarvārthaviṣayā yatas tatpratyakṣatve yogipratyakṣasaṃgrahaḥ syāt na ca pramāṇato vicāryamāṇā śrotrādivṛttiḥ sāṃkhyānāṃ yujyate sā hi na tāvat puruṣapariṇāmo nabhyupagamāt nāpi pradhānasyānaṃśasyāmūrtasya nityasya sā kādācitkatvāt na hy akādācitkasyānapekṣasya kādācitkaḥ pariṇāmo yuktaḥ sāpekṣasya tu kutaḥ kauṭasthyaṃ nāmāpekṣaṇārthakṛtātiśayasyāvaśyaṃ bhāvān niratiśayatvavirodhāt kauṭasthyānupapatteḥ

te na samarthā nirākartuṃ pratyakṣam atīṃdriyaṃ pratyakṣato numānāder vā sarvajñatvaprasaṃgataḥ na hy asarvajñaḥ sarvārthasākṣātkārijñānaṃ nāstīti kutaścit pramāṇān niścetuṃ samartha iti pratipāditaprāyaṃ na ca tadabhāvān niścaye karaṇajam eva pratyayam iti niyamaḥ siddhyet

kimartham idam ucyate matibhedānāṃ matigrahaṇena grahaṇād anyathātiprasaṃgāt

yathaiva vīryāṃtarāya matijñānāvaraṇakṣayopaśamān matir avagrahādirūpā sūte tathā smṛtyādir api tato matyātmakatvam asya veditavyam

iti śabdāt kiṃ gṛhyate ity āha

nanu ca kathaṃ matyādīnām anarthāṃtaratvaṃ vyapadeśalakṣaṇaviṣayapratibhāsabhedād iti cet

na hi vyapadeśādibhede pi pratyakṣavyaktīnāṃ pramāṇāṃtaratvaṃ pareṣāṃ nāpy anumānādivyaktīnām anumānāditā sveṣṭapramāṇasaṃkhyā niyamavyāghātāt pratyakṣatānumānāditvena vā vyapadeśādibhedābhāvān na doṣa iti cet matijñānatvena sāmānyatas tadabhāvād avirodho stu prātītikī hy eteṣām abhinnatā kathaṃcid iti na pratikṣepam arhati kaḥ kasya prakāraḥ syād ity ucyate

matisāmānyātmikāpi buddhir iṃdriyāniṃdriyanimittā sannikṛṣṭārthagrahaṇaśaktikāvagrahādimativiśeṣasya prakāraḥ yathoktaśabdasmaraṇaśaktikā tu medhā smṛteḥ sā hi keṣāṃcid eva manasvināṃ jāyamānā viśiṣṭā ca smaraṇasāmānyāt ūhāpohātmikā prajñā ciṃtāyāḥ prakāraḥ pratibhopamā ca sādṛśyopādhike vastuni keṣāṃcid vastūpādhike vā sādṛśye pravartamānā saṃjñāyāḥ sādṛśyapratyabhijñānarūpāyāḥ prakāraḥ saṃbhavārthāpattyabhāvopamāstu laiṃgikasya prakāras tathā pratīteḥ

matir iti smṛtir iti saṃjñeti ciṃtety abhinibodha iti prakāro na tadarthāṃtaram eva matijñānam ekam iti jñeyaṃ matyādibhedaṃ matijñānaṃ matiparisamāptaṃ tadbhedānām anyeṣām atraivāṃtarbhāvād iti vyākhyeyaṃ gatyaṃtarāsaṃbhavāt tathā virodhābhāvāc ca smṛtir apramāṇam eva sā kathaṃ pramāṇe ṃtarbhavatīti cen na tadapramāṇatve sarvaśūnyatāpatteḥ tathā hi

akṣajñānair viniścitya pravartata iti yathā pratyakṣasya pravartakatvam uktaṃ tathā smṛtvā pravartata iti smṛter api pratyabhijñāya pravartata iti saṃjñāyā api ciṃtayat tat pravartata iti tarkasyāpi ābhimukhyena tadbhedān viniścitya pravartata ity abhinibodhasyāpi tatas tataḥ pratipattuḥ pravṛtter yathābhāsam ākāṃkṣānivṛttighaṭanāt tatra pratyakṣam eva pravartakaṃ pramāṇaṃ na punaḥ smṛtir iti matam upālabhate

katham

yo pi pratyakṣam anumānaṃ ca pravartakaṃ pramāṇam iti manyamānaḥ smṛtimūlasyābhilāṣāder iva vyavahārapravṛtter hetoḥ pratyakṣamūlasmaraṇasyāpi pramāṇatāṃ pratyākṣīta so numānam api pratyakṣāt pṛthakpramāṇaṃ māmaṃsta tasya pratyakṣamūlatvāt na hy apratyakṣapūrvakam anumānam asti anumānāṃtarapūrvakam astīti cen na tasyāpi pratyakṣapūrvakatvāt sudūram api gatvā tasyāpratyakṣapūrvakatve navasthāprasaṃgāt tatpūrvatve siddhe pratyakṣapūrvakam anumānam iti na pramāṇaṃ syāt tataś ca bādhakatvaprāptir asya

svārthaprakāśakatvaṃ pravartakatvaṃ na tu pratyakṣārthapradarśakatvaṃ nāpy arthābhimukhagatihetutvaṃ tac cānumānasyāstīti pramāṇatve smaraṇasya tad astu tata eva nābhilāṣādes tadabhāvāt na hi yathā smaraṇaṃ svārthasmartavyasyaiva prakāśakaṃ tathābhilāṣādis tasya mohodayaphalatvāt

yathā cānumāyāḥ kvacit pravṛttasya samāropasya vyavacchedas tathā smṛter apīti yuktam ubhayoḥ pramāṇatvam anyathāpramāṇatvāpatteḥ smṛtir anumānatvena pramāṇam iṣṭam eva nānyatheti cet

saṃbaṃdhasmṛter hy anumānatve smartavyārthena liṃgena bhāvyaṃ tasya tena saṃbaṃdhas tv abhyupagaṃtavyas tasya ca smaraṇaṃ paraṃ tasyāpy anumānatve tatheti parāparānumānānāṃ kalpanād anavasthā na hy anumānāṃtarād anumānasya janane kvacid avasthā nāma sā saṃbaṃdhasmṛtir apramāṇam eveti cet

na hy apramāṇāt prameyasya siddhau pramāṇam arthavan nāma na cāpramāṇāt kiṃcit siddhyati kiṃcin nety ardhajaratīnyāyaḥ śreyān sarvatra tadviśeṣābhāvāt

tato na saugato 'numānasya pramāṇatām upayaṃs tām apākartum īśaḥ sarvathā viśeṣābhāvāt

anarthaviṣayatve pi smṛteḥ pravartamānārthe pravartate saṃskāre pravṛtter asaṃbhavād iti sphuṭaṃ rājaceṣṭitaṃ yatheṣṭaṃ pravartamānāt

yasyāḥ smṛteḥ pratyakṣaṃ mānasaṃ jāyate sā tad eva pramāṇaṃ tatsāmagryaṃtarbhūtatvataḥ pravartikā svārthe yathānumānaphalā saṃbaṃdhasmṛtir anumānam eveti vacanasaṃbaṃdhaṃ pramāṇam anumānasāmagryaṃtarbhūtam apīti cet

tato na yogo pi smṛter apramāṇatvaṃ samarthayitum īśaḥ pratyakṣādipramāṇatvaṃ vā yathoktadoṣānuṣaṃgāt

na hy evaṃ sādṛśyaikatvapratyabhijñānayoḥ saṃkaravyatikaravyatireko laukikaparīkṣakayor asiddho 'nyatra vibhramāt tato yuktaṃ svaviṣaye niyamena pravartakayoḥ pramāṇatvaṃ pratyakṣādivat

na hi sāṃpratikātītaparyāyayor darśanasmaraṇe eva tatpratyabhijñānaṃ yato doṣāvakāśaḥ syāt kiṃ tarhi tadvyāpiny ekatra dravye saṃkalanajñānaṃ nanv evaṃ tadanādiparyāyavyāpi dravyaviṣayaṃ prasajyeta niyāmakābhāvād iti cen na niyāmakasya sadbhāvāt

smaraṇasya hi nānubhavanamātraṃ kāraṇaṃ sarvasya sarvatra svānubhūte rthe smaraṇaprasaṃgāt nāpi dṛṣṭasajātīyadarśanaṃ tasmin saty api kasyacit tadanupapatter vāsanāprabodhaḥ kāraṇam iti cet kutaḥ syāt dṛṣṭasajātīyadarśanād iti cen na tadbhāve pi tadabhāvāt etenārthatvādis taddhetuḥ pratyākhyātaḥ sarvasya dṛṣṭasya hetor vyabhicārāt tadavidyāvāsanāprahāṇaṃ tatkāraṇam iti cet saiva yogyatā smaraṇāvaraṇakṣayośamalakṣaṇā tasyāṃ ca satyāṃ sadupayogaviśeṣā vāsanā prabodha iti nāmamātraṃ bhidyate tato yatrārthe nubhavaḥ pravṛttas tatra smaraṇāvaraṇakṣayopaśame satyaṃtaraṃge hetau bahiraṃge ca dṛṣṭasajātīyadarśanādau smaraṇasyotpattir na punas tadabhāvetiprasaṃgād iti nānādidravyaparyāyeṣu svayam anubhūteṣv api kasyacit smaraṇaṃ nāpi pratyabhijñānaṃ tannibaṃdhanaṃ tasya yathā smaraṇaṃ tathā pratyabhijñānāvaraṇakṣayopaśamaṃ ca prādurbhāvād upapannaṃ tadvaicitryaṃ yogyatāyās tadāvaraṇakṣayopaśamalakṣaṇāyā vaicitryāt

kutaḥ punar vicitrā yogyatā syād ity ucyate

svāvaraṇavigamasya vaicitryān maṇer ivātmanaḥ svarūpābhivyaktivaicitryaṃ na hi tadviruddhaṃ tadvigamas tu svakāraṇaviśeṣavaicitryād upapadyate tadvigamakāraṇaṃ punar dravyakṣetrakālabhavabhāvalakṣaṇaṃ yad anvayavyatirekas tat saṃbhāvaneti paryāptaṃ prapaṃcena sādṛśyaikatvapratyabhijñānayoḥ sarvathā niravadyatvāt

sādṛśyapratyabhijñaikatvapratyabhijñā ca nāsmābhir apahnūyate tathā pratīteḥ kevalaṃ sānarthaviṣayā saṃvādābhāvād ākāśakeśapāśapratibhāsanavad iti cet

na hi liṃgapratyavagamo pramāṇaṃ tato vyāptivyavahārakālabhāvaliṃgasādṛśyāvyavasthitiprasaṃgāt tathā cānumānodayāsaṃbhavas tatsaṃbhave tiprasaṃgāt apramāṇāt tadavyavasthitau pramāṇānarthakyaprasaṃga ity uktaṃ tato numānaṃ pratyabhijñānaṃ kiṃ tarhi pramāṇāṃtaraṃ saṃvādakatvāt pratyakṣādivat na hi dṛśyaprāpyayor ekatvādhyāropeṇa pramāṇāṃtarasaṃgamalakṣaṇaḥ saṃvādaḥ saṃjñāyām asiddhaḥ pratyakṣādāv api tadasiddhiprasaṃgāt etenārthakriyāsthitir avisaṃvādān na pratyabhijñāpramāṇam ity api pratyuktaṃ tata eva pratyakṣāder apramāṇatvaprasaṃgāt pratipattuḥ paritoṣāt saṃvādas tatra pramāṇatāṃ vyavasthāpayatīti cet pratyabhijñāne pi na hi tataḥ pravṛttasyārthakriyāsthitau paritoṣo nāstīti yadi punaḥ bādhakābhāvaḥ saṃvādas tadabhāvān na pratyabhijñā pramāṇam iti mataṃ tadā na siddho hetuḥ saṃvādābhāvād iti tathā hi

tad evaṃ na pratyakṣasvabhāvānupalabdhir vā bādhikā

sattvam idam arthakriyayā vyāptaṃ sā ca kramākramābhyāṃ tau vā kṣaṇikāt sadṛśāc ca nivartamānau svavyāpyām arthakriyāṃ nivartayataḥ sā nivartamānā svavyāpyaṃ sattvaṃ nivartayatīti vyāpakānupalabdhir nityasyāsattvaṃ sarvathā sādṛśyaṃ ca sādhayaṃtī nityatvasādṛśyaviṣayasya pratyabhijñānasya bādhikāstīti kecit tad etad api durghaṭam kutaḥ

yathā viprakṛṣṭānāṃ nityādyarthānām abhāve sattvasya hetoḥ sadbādhaniścayas tadvyāptisiddhinibaṃdhanaṃ tathā viprakṛṣṭasyātmanaḥ pāṣāṇādisvabhāve prāṇādimattvasya hetor abhāvaniścayo pi tadvyāptisiddher nibaṃdhanaṃ kiṃ na bhavet yato vyatireky api hetur na syāt na ca sattvād asya viśeṣaṃ paśyāmaḥ sarvathā gamakatvāgamakatvayor iti prāṇādimattvāder vyāptasiddhim upayatāṃ sattvāder api tadasiddhir balādād āpataty eva tato na kṣaṇikatvaṃ sarvathā vilakṣaṇatvaṃ vārthānāṃ siddhyati viruddhatvāc ca hetoḥ tathā hi

sarvathā kṣaṇike na kramākramau paramārthataḥ saṃbhavatas tadasaṃbhave jñānamātram api svakīyārthakriyāṃ kuto vyavatiṣṭhate yataḥ sattvaṃ tato vinivartamānaṃ kathaṃcit kṣaṇike nekāṃtātmani sthitim āsādya tadviruddhaṃ na bhaved ity uktottaraprāyaṃ tathā ca kiṃ kuryād ity āha

dravyaparyāyātmani nityātmake vastuni jātyaṃtarapariṇāminy eva dravyataḥ pratyabhijñā sadṛśapariṇāmato saṃbhavati sarvathā virodhābhāvān na punar nityādyekāṃte virodhasiddheḥ tathā hi

tato na pratyabhijñāyāḥ kiṃcid bādhakam astīti bādhāvirahalakṣaṇasya saṃvādasya siddher apramāṇatvasādhanam ayuktaṃ nanu caikatve pratyabhijñā tatsiddhau pramāṇaṃ saṃvādāt tatpramāṇatvasiddhau tatas tadviṣayasyaikatvasya siddhir ity anyonyāśrayaḥ pratyabhijñāṃtarāt prathamapratyabhijñāviṣayasya sādhane tadviṣayasyāpi pratyabhijñāṃtarāt sādhanam ity anavasthānam iti cen na pratyakṣasyāpi nīlādau pramāṇatvasādhane samānatvāt itarathā hi

tato naikatvaṃ pratyabhijñānaṃ sāvadyaṃ sarvadoṣaparihārāt

nanv idaṃ sādṛśyaṃ padārthebhyo yadi bhinnaṃ tadā kutas teṣām iti pradṛśyate saṃbaṃdhatvāc cet kaḥ punaḥ sādṛśyatadvatām arthāṃtarabhūtānām akāryakāraṇātmanāṃ saṃbaṃdhaḥ samavāya iti cet kaḥ punar asau na tāvat padārthāṃtaram anabhyupagamāt avibhramadbhāva iti cet sarvātmanaikadeśena vā prativyakti sarvātmanā cet sādṛśyabahutvaprasaṃgaḥ na caikatra sādṛśyaṃ tasyānekasvabhāvatvāt yadi punar ekadeśena sādṛśyaṃ vyaktiṣu samavetaṃ tadā sāvayavatvaṃ syāt tathā ca tasya sāvayavaiḥ saṃbaṃdhaciṃtāyāṃ sa eva paryanuyoga ity anavasthā yadi punar abhinnaṃ sādṛśyam arthebhyo 'bhyupagamyate tadāpi tasyaikatve tadabhinnānām arthānām ekatvāpattir ekasmād abhinnānāṃ sarvathā nānātvavirodhāt padārthanānātvavad vā tasya nānātvebhyo 'narthāṃtarasya sarvathaikatvavirodhāt tathā cobhayor api pakṣayoḥ sādṛśyāsaṃbhavaḥ sādṛśyavatāṃ sarvathaikatve tatra sādṛśyānavasthānāt sādṛśyaṃ sarvathā nānā cet sādṛśyarūpatānupapatteḥ sādṛśyam arthebhyo bhinnābhinnam iti yuktaṃ virodhād ubhayadoṣānuṣaṃgāc ca tadarthebhyo yenātmanā bhinnaṃ tenaivābhinnaṃ virudhyate pareṇa bhinnaṃ tadanyenābhinnam ity avadhāraṇāt tadubhayadoṣaprasaktiḥ saṃśayavaiyadhikaraṇyādayo pi doṣās tatra durnivārā eveti sādṛśyasya vicārāsahatvāt kalpanāropitatvam eva tadviṣayaṃ ca pratyabhijñānaṃ svārthe saṃvādaśūnyaṃ na pramāṇaṃ nāmātiprasaṃgāt kalpanāropitād eva svārthasaṃvādāt pramāṇatve manorājyādivikalpakalāpasya pramāṇatvānuṣaṃgāt tādṛksaṃvādasya sadbhāvād iti kaścit taṃ pratyāha

visadṛśānāṃ bhāvo hi vaisādṛśyaṃ tac ca padārthebhyo bhinnam abhinnaṃ bhinnābhinnaṃ vā syād ato 'nyagatyabhāvāt sarvathā sādṛśyapakṣabhāvī doṣo durnivāra iti kutas tatsiddhiḥ sādṛśyavadvaisadṛśam api na paramārtham arthakriyāśūnyatvāt svalakṣaṇasyaiva sattvasya paramārthatvāt tasyārthakriyāsamarthatvād iti cet na vaisadṛśasādṛśyatyaktaṃ kiṃcit svalakṣaṇaṃ pramāṇasiddham astīha yathā vyomakuśeśayaṃ pratyakṣasaṃvidi pratibhānaṃ spaṣṭaṃ svalakṣaṇam iti cet

idānīṃtanatayā pratibhāsamānā hi bhāvās teṣu yathā parasparaṃ bhinnarūpaṃ pratyakṣe spaṣṭam avabhāsate tathā samānam apīti sadṛśetarātmakaṃ svalakṣaṇasiddham anyathā vyomāraviṃdavat tasyānavabhāsanāt spaṣṭāvabhāsitvaṃ samānasya rūpasya bhrāṃtam iti cet bhinnasya katham abhrāṃtaṃ bādhakābhāvād iti cet sāmānyaspaṣṭāvabhāsitve kiṃ bādhakam asti na tāvat pratyakṣaṃ svalakṣaṇāni paśyāmīti prayatamānasasyāpi sthūlasthirākārasya sādhanasya sphuṭaṃ darśanāt tad uktaṃ yasya svalakṣaṇāny ekaṃ sthūlam akṣaṇikaṃ sphuṭam yad vā paśyati vaiśadyaṃ tadviddhi sadṛśasmṛteḥ iti nāpy anumānaṃ liṃgābhāvāt svasvabhāvasthitaliṃgād utpannaṃ bhinnasvalakṣaṇānumānasādṛśyajñānavaiśadyasya bādhakajñānam iti cen na tasyāviruddhatvāt tathā hisadṛśetarapariṇāmātmakāḥ sarve bhāvāḥ svabhāvavyavasthiter anyathānupapatteḥ svasvabhāvo hi bhāvānām abādhitapratītiviṣayaḥ samānetarapariṇāmātmakatvaṃ tasya vyavasthitir upalabdhis tasyaiva sādhikā na punar anyatra bhinnasya svalakṣaṇasya jātucidanupalabhyamānasya hetvasiddhiprasaṃgāt tena hetavas tatra pratyuktāḥ te hi yathopalabhyaṃte tathā tair urarīkriyaṃte anyathā vā prathamapakṣe viruddhāḥ sādhyaviparītasya sādhanāt tasyaiva sattvādisvabhāvenopalabhyaṃte yadi punaḥ parābhitasvalakṣaṇasvabhāvāḥ sattvādayo matās tadā teṣām asiddhir eva na ca svayam asiddhās te sādhyasādhanāyālaṃ na tv ayaṃ doṣaḥ sarvahetuṣu syāt tathā hidhūmo 'nagnijanyarūpo vā hetur agnijanyatve sādhye 'nyathārūpo vā prathamapakṣe viruddhas tasyānagnijanyatvasādhanāt so gnijanyarūpas tu na siddha iti kutaḥ sādhyasādhanaḥ yadi punar vivādāpannaviśeṣaṇāpekṣo dhūmaḥ kaṃṭhādivikārakāritvādiprasiddhasvabhāvo hetur iti mataṃ tadā sattvādayo pi tathā hetavo na viruddhā nāpy asiddhā iti cen naitatsāraṃ sattvādihetūnāṃ vivādāpannaviśeṣaṇāpekṣasya prasiddhasvabhāvasyāsaṃbhavāt arthakriyākāritvaṃ prasiddhaḥ svabhāvas teṣām iti cet na tasyāpi hetutvāt tatpratyakṣato tikramāt taddoṣānuṣaṃgasya bhāvāt tadavasthatvāt sattvādisāmānyasya sādhyetarasvabhāvasya sattvād iti cen na anekāṃtatvaprasaṃgāt sādhyetarayos tasya bhāvāt na ca pareṣāṃ sattvādisāmānyaṃ prasiddhaṃ svalakṣaṇaikāṃtopagamavirodhāt kalpitaṃ siddham iti cet vyāhatam idaṃ siddhaṃ paramārthasad abhidhīyate tat kathaṃ kalpitam aparamārthasad iti na vyāhanyate na ca kalpitasya hetutvaṃ artho hy arthaṃ gamayatīti vacanāt na ca pratīyate svalakṣaṇātmako rtho yasya hetutvaṃ dharmaḥ kalpate yas tu pratīyate nāsāvartho 'bhimata iti kiṃ ca talliṃgam āśritya kṣaṇikaparamāṇusvalakṣaṇānumānaṃ pravarteta yat sādṛśyajñānavaiśadyapratibhāsasya bādhakaṃ syāt tato vidhvastabādhaṃ vaisādṛśyajñānavat sādṛśyavaiśadyam iti paramārthasatsādṛśyaṃ pratyabhijñānasya viṣayabhāvam anubhavaty ekatvavat

tad evaṃ nirbādhabodhādhirūḍhe prasiddhe py ekatve sādṛśye ca bhāvānāṃ kalpanaiveyam ekatvasādṛśyāvabhāsinī duraṃtānādyavidyopajanitā lokasyeti bruvāṇaḥ paramadarśanamohodayam evātmano dhruvam avabodhayati sahakramādiparyāyavyāpino dravyasyaikatvena supratītatvāt sādṛśyasya ca paryāyasāmānyasya pratidravyavyaktivyavasthitasya samānā iti pratyayaviṣayasyopacārād ekatvavyavahārabhājaḥ sakaladoṣāsaṃspṛṣṭasya suspaṣṭatvāt tatas tadviṣayapratyabhijñānasiddhir anavadyaiva

yena hi pratyayena pratipattā sādhyasādhanārthānāṃ vyāptyā saṃbaṃdhaṃ niścityānumānāya pravartate sa tarkaḥ saṃbaṃdhe saṃvādāt pramāṇam iti manyāmahe kutaḥ punar ayaṃ saṃbaṃdho vastu sat siddho yatas tarkasya tatra saṃvādāt pramāṇatvaṃ kalpito hi saṃbaṃdhas tasya vicārāsahatvād ity atrocyate

kā punaḥ saṃbaṃdhasyārthakriyā nāma

sati saṃbaṃdhe rthānāṃ saṃbaṃdhitā bhavati nāsatīti tadanvayavyatirekānuvidhāyinī yā pratītā saivārthakriyā tasya tadvidbhir abhimatā yathā nīlānvayavyatirekānuvidhāyinī kvacin nīlatā nīlasyārthakriyā tasyās tatsādhyatvāt saṃbaṃdhajñānaṃ ca saṃbaṃdhasyārthakriyā nīlasya nīlajñānavat tad uktaṃ matyā tāvad iyam arthakriyā yad uta svaviṣayavijñānotpādanaṃ nāmeti

na hi saṃbaṃdhābhāve rthāḥ parasparaṃ saṃbaddhā iti viśiṣṭatā teṣāṃ pratitiṣṭhaty atiprasaṃgāt svakāraṇavaśāt keṣāṃcid eva saṃbaṃdhapratyayahetutāsamānapratyayahetutāvad iti cet saiva saṃbaṃdhitā tadvad iti nāmamātraṃ bhidyate na punar arthaḥ prasādhitaś ca saṃbaṃdhaḥ paramārthiko 'rthānāṃ prapaṃcataḥ prāk saṃbaṃdhitāsya mānavyavasthitihetur ity alaṃ vivādena nirbādhaṃ saṃbaṃdhitāyāḥ svabuddheḥ svārthakriyāyāḥ saṃbaṃdhasya vyavasthānāt pāvakasya dāhādyarthakriyāvat saṃvedanasya svarūpapratibhāsanavad vā tasyā vāsanāmātranimittatve tu sarvārthakriyā sarvasya vāsanāmātrahetukā syād iti na kiṃcit paramārthato rthakriyākārīti kuto vastutvavyavasthā paritoṣahetoḥ pāramārthikatve py uktaṃ svapnopalabdhasya tattvaprasaṃgāt iti na hi tatra paritoṣaḥ kasyacin nāstīti sarvasya sarvadā sarvatra nāsty eveti cet jāgraddaśārthakriyāyās tarhi suniścitāsaṃbhavadbādhakatvāt paramārthasattvam ity āyātaṃ tathā cārthānāṃ saṃbaṃdhitārthakriyāsaṃbaṃdhasya kathaṃ paramārthasatīti na siddhyet na hi tatra kasyacit kadācid bādhakapratyaya ucyate yena suniścitāsaṃbhavadbādhakatvaṃ na bhavet sarvathā saṃbaṃdhābhāvavādinas tatrāsti bādhakapratyaya iti cet sarvathā śūnyavādinas tattvopaplavavādino brahmavādino vā jāgradupalabdhārthakriyāyāṃ kiṃ na bādhakapratyayaḥ sa teṣām avidyābalād iti cet saṃbaṃdhitāyām api tata eva pareṣāṃ bādhakapratyayo na pramāṇabalād iti nirvivādam etat yataḥ saiva tarkāt saṃbaṃdhaṃ pratītya vartamāno rthānāṃ saṃbaṃdhitām ābādham anubhavati

na hi tarkasyānumānanibaṃdhane saṃbaṃdhe saṃvādābhāve numānasya saṃvādaḥ saṃbhaviniścitaḥ saṃvādas tarkasya nāsti viprakṛṣṭārthaviṣayatvād iti cet

sarveṇa vādinā tataḥ sveṣṭasiddhiḥ prakartavyā anyathā pralāpamātraprasaṃgāt sā ca pramāṇasiddhim anvākarṣati tadabhāve tadanupapatteḥ tatra pratyakṣaṃ pramāṇavaśyam abhyupagacchatānumānam urarīkartavyam anyathā tasya sāmastyenāpramāṇavyavacchedena pramāṇasiddhyayogāt niḥsaṃdeham anumānaṃ chedatsatā sādhyasādhanasaṃbaṃdhagrāhi pramāṇam asaṃdigdham eṣitavyam iti tad eva ca tarkaḥ tatas tasya ca saṃvādo niḥsaṃdeha eva siddho 'nyathā pralāpamātram aheyopādeyam aślīlavijṛṃbhitam āyātīti paryāptam atra bahubhir vivādair ūhasaṃvādasiddher ullaṃdhanārhatvāt

kiṃ ca

na hi yad yad ātmalābhakāraṇaṃ tat tasya viṣaya eva liṃgajñānasya liṃgijñānaviṣayatvaprasaṃgāt pratyakṣasya ca cakṣurādigocaratāpatteḥ svākārārpaṇakṣamakāraṇaṃ viṣaya iti cet katham idānīṃ pratyakṣānupalaṃbhayos tarkātmalābhanimittayor viṣayaṃ svākāram anarpayatamūhāya sākṣātkāraṇabhāvaṃ cānubhavataṃ tarkaviṣayam ācakṣatīta tathācakṣāṇo vā katham anumānanibaṃdhanasya liṃgajñānasya viṣayam anumānagocaratayā pratyakṣaṃ prācakṣīta na ced vikṣiptaḥ tato na pratyakṣānupalaṃbhārthagrāhī tarkaḥ sarvathā kathaṃcit tadarthagrāhitvaṃ tu tasya nāpramāṇatāṃ viruṇaddhi pratyakṣānumānavad ity uktaṃ

pramāṇamūhaḥ saṃvādakatvād aprasiddhārthasādhanatvāt samāropavyavaccheditvāt pramāṇabhūtamatijñānanibaṃdhanatvād anumānādivad iti sūktaṃ buddhyāmahe nanūho matiḥ svayaṃ na punar matinibaṃdhana iti cen na mativiśeṣasya tasya pūrvamativiśeṣanibaṃdhanatvāvirodhāt sādhanasyāsiddhatvāyogāt na ca tannibaṃdhanatvaṃ pramāṇatvena vyāptam anumānena svayaṃ pratipannaṃ liṃgajñānaṃ mativiśeṣapūrvakatvasya pramāṇatvavyāptasya tatra pratīter vyabhicārābhāvāt śrutena vyabhicāra iti cen na tasya pramāṇatvavyavasthāpanāt tadavyabhicāriṇo matinibaṃdhanatvāt saṃvādakatvād evohaḥ pramāṇaṃ vyavatiṣṭhata eva

nanūhasyāpi svārthair ūhyaiḥ saṃbaṃdho bhyupagaṃtavyas tasya ca sādhyasādhanasyeva nādhyakṣād gatis tāvato vyāpārāt kartumaśakteḥ sannihitārthagrāhitvāc ca savikalpasyāpi pratyakṣasya nāpy anumānato 'navasthāprasaṃgāt tasyāpi hy anumānasya pravṛttir liṃgaliṃgisaṃbaṃdhaniścayāt sa cohāt tasyāpi pravṛttiḥ svārthasaṃbaṃdhaniścāyāt so py anumānāṃtarād iti tasyohāṃtarāt siddhau kveyam anavasthānivṛttiḥ yadi punar ayam ūhaḥ svārthasaṃbaṃdhasiddhim anapekṣamāṇaḥ svaviṣaye pravartate tadānumānasyāpi tathā pravṛttir astv iti vyarthamūhaparikalpanam iti kaścit

yogyatābalād ūhasya svārthaprakāśakatvaṃ vyavatiṣṭhata eva patyakṣavat na hi pratyakṣaṃ svaviṣayasaṃbaṃdhagrahaṇāpekṣam anavasthāprasaṃgāt tathā hi

pratyakṣasyāpi svārthe saṃbaṃdho grāhyagrāhakabhāvaḥ kāryakāraṇabhāvo vābhyupagaṃtavya evānyathā tataḥ svārthapratipattiniyamāyogād atiprasaṃgāt sa ca yadi gṛhīta evādhyakṣapravṛttinimittaṃ tadā kena gṛhyata iti ciṃtyaṃ svena pratyakṣāṃtareṇānumānena vā

na pratyakṣaṃ svārthe saṃbaṃdhagrahaṇāpekṣaṃ pravartate kvacid akasmāt tatpravṛttidarśanāt kiṃ tarhi tasya svasaṃvedanādivat svārthagrahaṇasiddhiḥ svato tīṃdriyaḥ kaścit saṃbaṃdhaḥ svārthānumānaḥ siddhyed iti cet saiva yogyatā svāvaraṇakṣayopaśamākhyā pratyakṣasyārthaprakāśanahetur iha samāyātā tarkasyāpi svayaṃ vyāptigrahaṇānubhavāt tajjñānāvaraṇakṣayopaśamarūpā yogyatānumīyamānā siddhyatu pratyakṣavadanavasthāparihārasyānyathā kartum aśakteḥ nanu ca yathā tarkasya svaviṣayasaṃbaṃdhagrahaṇam anapekṣamāṇasya pravṛttis tathānumānasyāpi sarvatra jñāne svāvaraṇakṣayopaśamasya svārthaprakāśanahetur aviśeṣāt tato narthakam eva tatsaṃbaṃdhagrahaṇāya tarkaparikalpanam iti cet satyam anumānasyāpi svayogyatā grahaṇanirapekṣakam anumeyārthaprakāśanaṃ na punar utpattiliṃgaliṃgisaṃbaṃdhagrahaṇanirapekṣāsty agṛhītatatsaṃbaṃdhasya pratipattuḥ kvacit kadācid anutpattiniścayāt naivaṃ pratyakṣasyotpattir api karaṇārthasaṃbaṃdhagrahaṇāpekṣā svayam agṛhītatatsaṃbaṃdhasyāpi punas tadutpattidarśanāt tadvadūhasyāpy atīṃdriyātmārthasaṃbaṃdhagrahaṇanirapekṣasyotpattidarśanān notpattāv api saṃbaṃdhagrahaṇāpekṣatvam iti yuktaṃ tarkaḥ

pramāṇaṃ tarkaḥ pramāṇakartavyakāritvāt pratyakṣādivat pratyayasādhanaṃ pramāṇakartavyaṃ tatkārī ca tarkaḥ prasiddha iti nāsiddho hetuḥ nāpy anaikāṃtiko 'pramāṇe vipakṣe vṛttyabhāvāt na hi prameyāṃtaraṃ saṃśayādi vā pramāṇaviṣayasya sādhanaṃ virodhāt tatas tarkasthapramāṇaviṣayasādhakatvam icchatā pramāṇatvam upagaṃtavyam kiṃ ca

svayaṃ pramāṇānām anugrāhakaṃ tarkam icchan nāpramāṇaṃ pratipattuṃ samartho virodhāt pramāṇasāmagryaṃtarbhūtaḥ kaścit tarkaḥ pramāṇam iṣṭa eveti cen na tasya svayaṃ pramāṇatvopapatteḥ tathā hipramāṇaṃ tarkaḥ sākṣātparaṃparayā ca svārthaniścayane phale sādhakatamatvāt pratyakṣavat svaviṣayabhūtasya sādhyasādhanasaṃbaṃdhājñānanivṛttirūpe sākṣātsvārthaniścayane phale sādhakatamas tarkaḥ paraṃparayā tu svārthānumāne hānopādānopekṣājñāne vā prasiddha evety upasaṃhriyate

sādhyābhāvāsaṃbhavaniyamalakṣaṇāt sādhanād eva śakyābhipretāprasiddhatvalakṣaṇasya sādhyasyaiva yad vijñānaṃ tad anumānam ācāryā viduḥ yathoktahetuviṣayadvārakaviśeṣaṇayor anyatarasyānumānatvāpratīteḥ sa eva vābhinibodha iti lakṣitaḥ sādhyaṃ pratyabhimukhasya niyamitasya ca sādhanenāniṃdriyayuktenābhibodhasyābhinibodhatvāt nanu matijñānasāmānyam abhinibodhaḥ prokto na punaḥ svārthānumānaṃ tadviśeṣa iti cen na prakaraṇaviśeṣāc chabdāṃtarasaṃnidhānāder vā sāmānyaśabdasya viśeṣe pravṛttidarśanāt gośabdavat tena yadā kṛtaṣaṭtriṃśattriśatabhedam ābhinibodhikam ucyate tadābhinibodhasāmānyaṃ vijñāyate yadā tv avagrahādimativiśeṣānabhidhāya tataḥ pṛthag abhinibodha ity ucyate tadā svārthānumānam iti iṃdriyāniṃdriyābhyāṃ niyamitasyāsarvaparyāyadravyaṃ pratyabhimukhasya bodhasyāsyābhinibodhikavyapadeśād abhinibodha evābhinibodhikam iti svārthekasya ṭhaṇo vidhānāt na ca tadaniṃdriyeṇa liṃgāpekṣeṇaṃ niyamitaṃ sādhyārthābhimukhaṃ bodhanam ābhinibodhikam iti virudhyate tallakṣaṇavākye vākyāṃtaropaplavāt na tu naikalakṣaṇāl liṃgāl liṃgini jñānam anumānaṃ yad abhinibodhaśabdenocyate kiṃ tarhi trirūpāl liṃgād anumeye jñānam anumānam iti paramatam upadarśayann āha

asādhāraṇo hi svabhāvo bhāvalakṣaṇam avyabhicārād agner auṣṇyavat na ca trairūpyasyāsādhāraṇatā taddhetau tadābhāse pi tasya samudbhavāt tato na taddhetulakṣaṇaṃ yuktaṃ paṃcarūpatvādivat kuta eva tad ity ucyate

idam iha saṃpradhāryaṃ trairūpyamātraṃ vā hetor lakṣaṇaṃ viśiṣṭaṃ vā trairūpyam iti prathamapakṣena tadasādhāraṇahetvābhāse pi tāvadāditvalakṣaṇam eva buddho sarvajño vaktṛtvāde rathyāpuruṣavad ity atra hetoḥ pakṣadharmatvaṃ sapakṣe sattvaṃ vipakṣe vāsattvaṃ sarvajño vaktā puruṣo vā na dṛṣṭa iti na ca gamakatvam anyathānupapannatvavirahāt viśiṣṭaṃ trairūpyaṃ hetulakṣaṇam iti cet kuto na tadaviśiṣṭaṃ

sādhyābhāvavirodhitvād dhetus trairūpyam aviśiṣṭakartṛtvād iti vadann anyathānupapannatvam eva viśiṣṭatvam abhyupagacchati sādhyābhāvavirodhitvasyaivānyathānupapannatvaniyamavyapadeśāt tathā pakṣadharmatvam ekam anyathānupapannatvena viśiṣṭaṃ sapakṣe sattvaṃ vā vipakṣāsattvam eva vā niścitaṃ sādhyasādhanāyālam iti kiṃtantrayeṇa samuditena kartavyaṃ yatas taddhetulakṣaṇam ācakṣīta na hi

yathaiva hi lokaḥ kāryasvabhāvayoḥ saṃbaṃdhabhedāt tato nupalaṃbhasya ca viṣayabhedād bhedam anurudhyate tathāvinābhāvaniyamamātrāt kāryādihetutrayāt kṛttikodayādi hetor apīti katham asau caturtho hetur na syāt na hy atra lokasyānurodhanavaco bādhakād iti śakyaṃ vaktuṃ bādhakāsaṃbhavāt nanv idam anyathānupapannatvaṃ niyataṃ saṃbaṃdhena vyāptaṃ tadabhāve tatsaṃbhave tiprasaṃgāt so pi tādātmyatajjanmabhyām atādātmyavatas tajjanmano vā saṃbaṃdhānupapatteḥ tataḥ kṛttikodayādau sādhye na tādātmyasya tadutpatter vā vaidhurye kutaḥ saṃbaṃdhas tadabhāve kuto nyathānupapannatvaniyamo yena sa gamako hetuḥ syād iti vyāpakānupalaṃbho bādhakas tatra lokānurodhasya pratīyate kṛttikodayāder gamakatvaṃ hetutvanibaṃdhanaṃ tadevānyathānupapannatvaṃ sādhayati tad api saṃbaṃdhaṃ so pi tādātmyatajjanmanor anyataraṃ tatra tadutpattir vartamānabhaviṣyatoḥ kṛttikodayaśakaṭodayayoḥ parasparam anvayavyatirekānuvidhānāsaṃbhavān na yujyata eva tādātmyaṃ tu vyomnaḥ śakaṭodayavattve sādhye kṛttikodayavattvaṃ śakyaṃ kalpayituṃ sādhanadharmamātrānubaṃdhinaḥ sādhyadharmasya tadātmatvopapatteḥ yata eva bāhyālokatamorūpabhūtasaṃghātasya vyomavyavahārārhasya kṛttikodayavattvaṃ tata eva bhaviṣyacchakaṭodayavattvaṃ hetvaṃtarānapekṣatvādeḥ siddhaṃ na tanmānānubaṃdhitvam anityatvaṃ nityatvasya kṛtakatvamātrānubaṃdhitvavad iti kecit tān pratyāha

evaṃvidhaṃ rūpam idam āmatvam eva rasatvād ity ekārthasamavāyino vṛkṣo yaṃ śiṃśapātvād ity etasya vā tadutpattitādātmyabalād avinābhāvitvaṃ nāsty atra śītasparśo gner iti virodhinas tādātmyabalāt tad iti svamanorathaṃ prathayato pi saṃyogisamavāyinor yathoktayos tato nyasya ca prasiddhasya hetor vinaiva tābhyām avinābhāvitvam āyātaṃ nāsty evātrāvinābhāvitvaṃ viniyatam ity etad āśaṃkya pariharann āha

so yaṃ kāryādiliṃgasyāviśiṣṭasyāgamakatām upalakṣya kāryasvabhāvair yāvadbhir avinābhāvikāraṇe teṣāṃ hetuḥ svabhāvābhāve pi bhāvamātrānuvirodhini iṣṭaṃ viruddhakārye pi deśakālādyapekṣaṇaṃ anyathā vyabhicārī syād bhasme vā śītasādhana ityādivacanena svayaṃ viśiṣṭatām upapanne yathā hetor gamakatvam avinābhāvaniyamena vyāptam ācaṣṭe vinābhāvaniyamaṃ tadabhāve pi tatsaṃbhavād anyathā tasya tena viśeṣaṇānarthakyāt tataḥ saṃyogādir apy avinābhāvaniyamaviśiṣṭo gamako hetur ity abhyupagaṃtum arhati viśiṣṭatāyāḥ sarvatrānyathānupapattirūpatvasiddher iti na tadutpattitādātmyābhyām anyathānupapannatvaṃ vyāptaṃ tadviśiṣṭābhyāṃ vyāptam iti cet tarhy anyathānupapannatvenānyathānupapannatvaṃ vyāptam ity āyātaṃ tac ca na sāraṃ tasyaiva tenaiva vyāpyavyāpakabhāvavirodhāt vyāpyavyāpakayoḥ kathaṃcid bhedaprasiddheḥ vyāpakaṃ tadatanniṣṭhaṃ vyāpyaṃ tanniṣṭham eva ca iti tayor viruddhadharmādhyāsavacanāt atha mataṃ tābhyāṃ saṃbaṃdho vyāptas tenānyathānupapannatvam iti tad apy avicāritam eva tadvyatiriktasya saṃyogādeḥ saṃbaṃdhasya sadbhāvāt kāryakāraṇabhāvayor asaṃyogādirūpakāryopakārakabhāvam aṃtareṇa kvacid apy abhāvād iti cen na nityadravyasaṃyogād deśāṃtareṇaiva bhāvāt na ca nityadravyaṃ na saṃbhavet kṣaṇikapariṇāmavat tasya pramāṇasiddhatvāt tadavaśyaṃ sarvasaṃbaṃdhavyaktīnāṃ vyāpakas tadutpattitādātmyābhyām anya evābhidhātavyo yogyatālakṣaṇa ity āha

saṃbaṃdhatvasāmānyaṃ sarvasaṃbaṃdhabhedānāṃ vyāpakaṃ na yogyatākhyaḥ saṃbaṃdha ity acodyaṃ pratyāsatter iha yogyatāyāḥ sāmānyarūpayoḥ svayam upagamāt saivānyathānupapattir ity api na maṃtavyaṃ pratyāsattimātre kvacit saty api tadabhāvāt na hi dravyakṣetrakālabhāvapratyāsattayaḥ sarvatra kāryakāraṇabhāvasaṃyogādirūpāḥ satyo py avinābhāvarahitā na dṛśyaṃte tataḥ saṃbaṃdhavaśād api sāmānyato nyathānupapattir ekaiveti tallakṣaṇam ekaṃ liṃgam anumaṃtavyaṃ viśeṣato pi saṃbaṃdhadvayasya tādātmyatajjanmākhyasyāvyavasthānāt saṃyogādisaṃbaṃdhaṣaṭkavattadavyavasthāne ca kuto liṃgeyattāniyama iti tadviśeṣavivakṣāyām api na parair iṣṭā liṃgasaṃkhyāvatiṣṭhate viśeṣāṇāṃ bahutvāt pareṣṭasaṃbaṃdhasaṃkhyām atikrāmaṃto hi saṃbaṃdhaviśeṣās tadiṣṭaliṃgasaṃkhyāṃ vighaṭayaṃty eva sveṣṭaviśeṣayoḥ śeṣaviśeṣāṇām aṃtarbhāvayitum aśakteḥ viṣayasya vidhipratiṣedharūpasya bhedāl liṃgabhedasthitir ity apīṣṭaṃ tatsaṃkhyāvirodhy eva yasmāt

nanu ca yathā bhāvābhāvobhayāśritas trividho dharmaḥ śabdaviṣayo nādivāsanodbhūtavikalpapariniṣṭhita eva na bahiḥ svalakṣaṇātmakas tathā syād avaktavyādi paramārthato sann evārthakriyārahitatvān manorājyādivat na ca sarvathā kalpito rtho mānaviṣayo nāma yena tadbhedāt saptavidho hetur āpādyate ity atrocyate

śabdajñānaparicchedyo pi padārtho spaṣṭatayāvabhāsamāno pi naikāṃtataḥ kalpanāropitasvārthakriyākāritvān nirbādham anubhūyate kiṃ punar adhyakṣe spaṣṭam avabhāsamāno bhāvābhāvobhayādir artha iti paramārthasann eva

yathā nīlādidarśanaṃ nīlādivāsanodbodhasya kāraṇam iṣṭaṃ tathā bhāvābhāvobhayādyarthadarśanaṃ tadvāsanāprabodhasya svayam eṣitavyam iti bhāvādyarthasya pratyakṣataḥ paricchedaḥ siddhaḥ

yadi hi bhāvādivikalpavāsanāyāḥ prabodhakāraṇam ābhogādy eva na punar bhāvādidarśanaṃ tadā nīlādivikalpavāsanayāpi na nīlādidarśanaṃ prabodhanibaṃdhanam ābhogaśabdayor eva tatkāraṇatvāpatteḥ evaṃ ca nīlādau darśanābhāve pi vikalpavāsanāyāḥ saṃbhavāt sarvatra pratyakṣapṛṣṭhabhāvino vikalpasya sāmarthyāt pratyakṣasya pramāṇatāvasthāpane 'nāśvāsa eva syāt svalakṣaṇadarśanaprabhavo vikalpas tatpramāṇatāhetur na sarva iti cen nānyonyāśrayaprasaṃgāt tathā hisiddhe svalakṣaṇadarśanaprabhavatve vikalpasya tatas taddarśanapramāṇatāsiddhiḥ tatsiddhau ca svasya svalakṣaṇadarśanaprabhavatvasiddhir iti nānyatarasyāpi tayor vyavasthā svalakṣaṇadarśanaprabhavatvaṃ nīlādivikalpasya svasaṃvedanād eva siddhaṃ sarveṣāṃ vikalpasya pratyātmavedyatvāt tato nānyonyāśraya iti cet tarhi bhāvābhāvobhayādivikalpasyāpy aliṃgajasya śabdajasya ca bhāvādidarśanaprabhavatvaṃ svasaṃvedanād eva kuto na siddhyet sarvathā viśeṣābhāvāt tad ayaṃ nīlādyarthaṃ pāramārthikam icchatā cādyam avitathopagaṃtum arhaty eveti tadanumāne sapta hetavaḥ syuḥ yataś caivaṃ kṛttikodayādeḥ kathaṃcit pratīty atikrameṇa svabhāvahetutvaṃ bruvataḥ sarvaḥ svabhāvahetuḥ syād eka eva saṃbaṃdhabhedāt tadbhedaṃ sādhayataḥ sāmānyato viśeṣataś ca sveṣṭaliṃgasaṃkhyākṣatiḥ viṣayabhedāc ca tadbhedam icchataḥ saptavidho hetur arthasyāstitvādisaptarūpatayānumeyatvopapatteḥ

nanv ākāśakālāder dharmitve bhaviṣyacchakaṭodayapalvalodakanairmalyādeḥ sādhyatve kṛttikodayatvāgastyudayāder hetutve pakṣadharmatvayuktasyaiva hetutvam ato nāpakṣadharmatvalakṣaṇo hetuḥ kaścid iti cet kim evaṃ cākṣuṣatvādiḥ śabdānityatvahetur na syāt na hi jagato vā dharmacākṣuṣatvaṃ mahānasadhūmaḥ pakṣadharmaḥ tathā hiśabdānityayogi jagaccākṣuṣatvayogitvāt mahodadhi jagan mahānasadhūmayogitvād iti kathaṃ na cākṣuṣatvaṃ śabdānityatvaṃ sādhayet mahānasadhūmo vā mahodadhau vahniṃ tathā tvayā saṃbhavād iti cet kṛttikodayādeḥ kuto nvayasaṃbhavaḥ pūrvopalabdhākāśāder dṛṣṭāṃtasya sadbhāvād anvayaḥ siddhyatīti cet pūrvopalabdhajagato dṛṣṭāṃtasya siddheś cākṣuṣatvayogitvāder anvayo stu viśeṣābhāvāt tathāpy asyāvinābhāvāsaṃbhavād agamakatve vinābhāvasvabhāvam eva pakṣadharmatvaṃ gamakatvāṃgaṃ liṃgasya lakṣaṇaṃ tathā ca na dharmadharmisamudāyaḥ pakṣo nāpi tattaddharmī taddharmatvasyāvinābhāvasvabhāvatvābhāvāt kiṃ tarhi sādhya eva pakṣa iti pratipattavyaṃ taddharmatvasyaivāvinābhāvitvaniyamād ity ucyate

kathaṃ punaḥ sādhyasya dharmasya dharmo hetus tasyādharmitvaprasaṃgād iti cet na tenāvinābhāvāt tasya dharma ity abhidhānāt na hi sādhyādhikaraṇatvāt sādhyadharmaḥ hetur yena sādhyadharmā dharmī syāt tataḥ sādhyāvinābhāvī hetuḥ pakṣadharma iti syādvādinām eva pakṣadharmatvaṃ hetor lakṣaṇam aviruddhaṃ spaṣṭam avinābhāvitvasyaiva tathābhidhānāt tac ca kṛttikodayādiṣu sādhyadharmiṇy asatsv api yathā pratītir vidyata eveti kimākāśādidharmiparikalpanayā pratītyatilaṃghanāparayātiprasaṃginyā tathā ca na parikalpitaṃ pakṣadharmatvaṃ hetor lakṣaṇaṃ nāpy anvaya ity abhidhīyate

yathā hi sarvakāraṇāsamarthaṃ caitanyaṃ kāryābhāvād bhasmādau niṣeddhum aśakyaṃ tathā kūṭastham api kramayaugapadyābhyām arthakriyāvirodhāt

na saṃti cetaneṣv acetanārthās tadvedanādikāryāsattvāt tathā na saṃty acetanārtheṣu cetanārthās tata eveti cetanācetanavibhāgo na siddhyaty eva sarvakāryakaraṇāsamarthānāṃ teṣāṃ tatra niṣeddhum aśakteḥ cetanārthā eva saṃtu tathā vijñānavādāvatārāj jaḍasya pratibhāsayogād iti cen na tathā vijñānasaṃtānānāṃ nānātvāprasiddheḥ kvacic cittasaṃtateḥ saṃtānāṃtarāṇāṃ sarvakāryakaraṇāsamarthānāṃ svakāryāsattve pi sattvāvirodhāt mā bhūt saṃtānāṃtarasiddhis tatheṣṭer iti cen na nijasaṃtānasyāpy asiddhiprasaṃgāt vartamānacittakṣaṇe saṃvedyamāne pūrvottaracittakṣaṇānām anubhavamātram apy akurvatāṃ pratiṣeddhum aśakyatvād ekacittakṣaṇātmakatvāpatteḥ na caikaḥ kṣaṇaḥ saṃtāno nāma tata eva saṃvedanādvaitam astu uttamaṃ pānadvayam iti vacanāt nedam api siddhyati vedyavedakākāravivekasyāvyavasthānāt saṃvedane vedyavedakākārau na staḥ svayam apratibhāsanād iti na śakyaṃ vaktum apratibhāsamānayoḥ sattvavirodhāt tataḥ kvacit kasyacit pratibhāsanādeḥ svakāryasyābhāvād abhāvasādhane bhasmādau caitanyasya svakāryanivṛttiniścayād abhāvo niścetavya iti vipakṣe bādhakapramāṇād eva prāṇādimattvasya vyatirekaḥ sādhyate na punar adarśanamātreṇa yataḥ saṃśayahetutvaṃ rāgādau vaktṛtvāder iva syāt na caivam apariṇāminātmanā sātmakaṃ jīvaccharīrasya siddhyati yataḥ

niṣkalaḥ sakṛdanekadeśadehaṃ vyāpnoty ātmeti kaḥ śraddadhīta paramamahattvād vyāpnoty eveti cedvyāhatam idaṃ niraṃśaḥ paramamahān veti paramāṇor api paramamahattvaprasaṃgāt yadi punaḥ svāraṃbhakāvayavābhāvān niravayavatvam ātmano gaganatvādivad iti mataṃ tadā paramatasiddhiḥ sarvathā niravayavatvāsiddheḥ paramāṇupramīyamāṇasvātmabhūtāvayavānām ātmano pratiṣedhād iti samarthayiṣyate

niścito vyatireka eva hy avinābhāvaḥ sādhanasya nānyaḥ sa copadarśitasya sarvasya hetor anvayāsaṃbhavena siddhyaty eva saty evāgnau dhūma ity anvayaniścaye gnyabhāve na kvacid dhūma iti vyatirekaniścayasya dṛṣṭatvāt saṃdigdhe 'nvayavyatirekasaṃdehāc ceti na vai maṃtavyaṃ sarve bhāvāḥ kṣaṇikāḥ sattvād ity asyānvayāsattve pi vyatirekaniścayasya svayam iṣṭer anyathā tasya gamakatvāyogāt nanv atra saty eva kṣaṇikatve sattvam iti niścayam evānvayo stīti cet atrocyate

yathaiva pratiṣedhaprādhānyād anyathānupapattir vyatireka itīṣyate tathāvidhaprādhānyāt tathopapattir evānvaya iti kim aniṣṭaṃ syādvādibhis tasya hetulakṣaṇatvopagamāt paropagatas tu nānvayo hetulakṣaṇaṃ pakṣadharmatvavat nāpi vyatirekaḥ sa hi vipakṣād vyāvṛttiḥ vipakṣas tadviruddhas tadanyas tadabhāvaś ceti trividha eva tatra

yathā sādhyād anyasmin vipakṣe niścitāsattvā api hetavo gnitvādayo neṣṭāḥ sattvādisādhanās teṣāṃ sādhyābhāvalakṣaṇe pi pakṣe kutaścid aniścitāsattvarūpatvāt tathā sādhyāviruddhe pi vipakṣe niścitāsattvā api dhūmādayo neṣṭā agnyādisādhanās teṣām agnyabhāve svayam asattvenāniścayāt nanu ca sādhyaviruddho vipakṣaḥ sādhyābhāvarūpa eva paryudāsāśrayaṇāt prasahyapratiṣedhāśrayaṇe tu tadabhāvas tadviruddhād anya iti sādhyābhāvavipakṣa eva vipakṣahetor asattvaniścayo vyatireko nānya ity atrocyate

yathā caivam anyathānupapannatvaniyame sati hetor na kiṃcit trayeṇa pakṣadharmatvādīnām anyatamenaiva paryāptatvāt tasyaivānyathānupapannasvabhāvasiddher iti ca tasmiṃs tattrayasya hetvābhāsagatasyevākiṃcitkaratvaṃ yuktaṃ

nanu ca pakṣadharmatve nirṇayaś cākṣuṣatvāder asiddhaprapaṃcasya pratipakṣatvena varṇitaḥ sapakṣasattve viruddhaprapaṃcapratipakṣatvena vipakṣāsattve cānaikāṃtikavistārapratipakṣeṇeti kathaṃ hetvābhāsāvyavacchedi hetor lakṣaṇaṃ tenoktaṃ yena pāramārthikaṃ rūpaṃ jñānam iti cet anyathānupapannatvasyaiva hetulakṣaṇatvenābhidhānād iti brūmaḥ tasyaivāsiddhaviruddhānaikāṃtikahetvābhāsapratipakṣatvasiddheḥ na hy anyathānupapannatvaniyamavacano siddhatvādisaṃbhavo virodhāt na caikena sakalapratipakṣavyavacchede siddhe tadarthaṃ trayam abhidadhatāṃ tadekaṃ samarthaṃ lakṣaṇaṃ hetor jñātaṃ bhavati tad eva tribhiḥ svabhāvair asiddhādīnāṃ trayāṇāṃ vyavacchedakamatas tāni trīṇi rūpāṇi niścitānyanuktāni tadavacane viśeṣato hetulakṣaṇasāmarthyasyāvacanaprasaṃgāt taduktau tu viśeṣato hetulakṣaṇaṃ jñātam eveti cet na abādhitaviṣayatvādīnām api vacanaprasaṃgāt teṣām anuktau bādhitaviṣayatvādivyavacchedāsiddheḥ niścitatrairūpyasya hetor bādhitaviṣayatvādyasaṃbhavāt tadvacanād eva tadvyavacchedasiddher nābādhitaviṣayatvādivacanam iti cet na hetoḥ paṃcabhiḥ svabhāvaiḥ paṃcānāṃ pakṣavyāpakatvādīnāṃ vyavacchedakatvād viśeṣatallakṣaṇasyaiva kathanāt anyathā tadajñānaprasaṃgāt tadviśeṣavivakṣāyāṃ tu paṃcarūpatvavat trirūpatvam iti na vaktavyaṃ sāmānyato nyathānupapannatvavacanenaiva paryāptatvāt rūpatrayam aṃtareṇa hetor asiddhāditrayavyavacchedānupapatteḥ tatra tasya tadbhāvād upapannaṃ vacanam iti cet

yo yasyāsādhāraṇe niścitaḥ svabhāvaḥ sa tasya lakṣaṇaṃ yathā pāvakasyaiva soṣṇatvapariṇāmas tathā ca hetor anyathānupapannatvaniyama iti na sādhāraṇānām anyathānupapattiniyamavikalānāṃ pakṣadharmatvādīnāṃ hetulakṣaṇatvaṃ niścitaṃ tattvamātravat

agnijanyo yaṃ dhūmaḥ sattvāt dravyatvād vā dhūme sattvāder asaṃdigdhatvāt tathānvayaṃ pūrvadṛṣṭadhūme gnijanyatve vyāptasya sattvādeḥ sadbhāvāt vyatirekaś ca kharaviṣāṇādau sādhyābhāve sādhanasya sattvāder abhāvaniścayāt tathātrābādhitaviṣayatvaṃ vivādāpanne dhūme gnijanyatvasya bādhakābhāvāt tata evāsatpratipakṣatvam anagnijanyatvasādhanapratipakṣānumānasaṃbhavād iti siddhaṃ sādhāraṇatvaṃ paṃcarūpatvasya trairūpyavat sāmastyena vyatirekaniścayasyābhāvād asiddham iti cen na tasyānyathānupapannatvarūpatvāt tadabhāve śeṣāṇām akiṃcitkaratvāpattes tadvikalpasyaiva paṃcarūpatvāder alakṣaṇatvena sādhyatvādyukto tideśaḥ evam anvayavyatirekiṇo hetoḥ paṃcarūpatvam alakṣaṇaṃ vyavasthāpyānvayino pi nānvayo lakṣaṇaṃ sādhāraṇatvād evety āha

lohalekhyo 'śaniḥ pārthivatvād dhāturūpavat sa śyāmarūpas tatputratvāt tannaptṛtvād vā paridṛṣṭatatputrādivad iti hetvābhāse pi sadbhāvād anvayasya sādhāraṇatvaṃ tato hetvalakṣaṇatvaṃ yas tu sādhyasadbhāva eva bhāvo hetor anvayaḥ so 'nyathānupapannatvam eva tathopapattyākhyam asādhāraṇaṃ hetulakṣaṇaṃ paropagatas tu nānvayas tallakṣaṇaṃ nāpi kevalavyatirekiṇo vyatireka ity āha

saty apy abādhitaviṣayatāyāṃ saty apy asatpratipakṣatāyāṃ ca hetau na rūpāṃtaratvam anyathānupapannatvād ity āha

na hi kvacid dhetau sādhyābhāvāsaṃbhūṣṇutāpāye py abādhitaviṣayatvam asatpratipakṣatvaṃ samīkṣyate yena tato rūpāṃtaratvaṃ nanu ca yathā sparśābhāve kvacid asaṃbhavavato pi rūpasya sparśād rūpāṃtaratvaṃ tathāvinābhāvābhāve kvacid asaṃbhavato pi tato rūpāṃtaratvam abādhitaviṣayatvasyāsatpratipakṣatvasya ca na virudhyate nyathā sparśād rūpasyāpi rūpāṃtaratvavirodhād iti cet naitat sāraṃ anyathānupapannatvād abādhitaviṣayatvāder abhedāt sādhyābhāvaprakāreṇopapatter abhāvo hy anyathānupapattiḥ sa eva vābādhitaviṣayatvam asatpratipakṣatvaṃ ca pratīyate tato nyat kiṃcin naivaṃ sparśād rūpasyābhedaḥ pratītibhedāt tato viṣamo 'yam upanyāsaḥ nanu hetūpanyāse sati krameṇa pratīyamānatvād avinābhāvābādhitaviṣayatvādīnām api parasparaṃ bheda eveti cen na bādhakakramāpekṣatvāt tatkramapratīteḥ śakreṃdrapuraṃdarādipratītivadarthapratīteḥ kramābhāvāt na hy abhinne py arthe bādhakabhedo viruddho yatas tatkramapratītir arthabhedakramaṃ sādhayet tato nāmamātraṃ bhidyate hetor anyathānupapannatvam abādhitaviṣayatvam asatpratipakṣatvam iti nārthaḥ etena yad uktaṃ hetor abādhitaviṣayatvābhāve 'nuṣṇo gnir dravyatvāt nityo ghaṭaḥ sattvāt pretyāsusvaprado dharmaḥ puruṣaguṇaviśeṣatvād ity evam ādeḥ pratyakṣānumānābhyām abādhitaviṣayasyāpy agamakatvaprasaktir asatpratipakṣatvābhāve ca satpratipakṣasya sarvagataṃ sāmānyaṃ sarvatra satpratyayahetutvād ity evam āder gamakatvāpattir iti tatpratyākhyātaṃ pratyakṣādibhiḥ sādhyaviparītasvabhāvavyavasthāpanasya bādhitaviṣayatvasya vacanāt pratipakṣānumānena ca tasya satpratipakṣatvasyābhidhānāt tadvyavacchedasya ca sādhyasvabhāvena tathopapatirūpeṇa sāmarthyād anyathānupapattisvabhāvena siddhatvād abādhitaviṣayatvāde rūpāṃtaratvakalpanānarthakyāt saty api tasya rūpāṃtaratve tanniścayāsaṃbhavaḥ parasparāśrayaṇāt tatsādhyaviniścayayor ity āha

sati hi bādhanābhāvaniścaye hetor abādhitaviṣayatvāsatpratipakṣatvasiddheḥ sādhyaniścayastanniścayāc ca bādhanābhāvaniścaya itītaretarāśrayān na tayor anyatarasya vyavasthā yadi punar anyataḥ kutaścit tadbādhanābhāvaniścayāt tadaniścayāṃgīkaraṇād vā parasparāśrayaparihāraḥ kriyate tadāpy akiṃcitkaratvaṃ hetor upadarśayann āha

tatsādhanasamarthatvād akiṃcitkaratvaṃ tathā vā virahaniścaye kutaścit tasya sadbhāvasiddheḥ satatasādhanāya pravartamānasya siddhasādhanād api na sādhīyas tallakṣaṇatvaṃ nanv evam avinābhāvo pi lakṣaṇaṃ mā bhūn niścayasyāpi sādhyasadbhāvaniyamaniścayāyattatvāt tasya cāvinābhāvādhīnatvād itaretarāśrayasya prasaṃgāt iti cen na avinābhāvaniyamasya hetau pramāṇāṃtarāniścayopagamād itaretarāśrayānavakāśāt ūhākhyaṃ hi pramāṇam avinābhāvaniścayanibaṃdhanaṃ pratyakṣānumānayos tatrāvyāpārād ity uktaṃ tarhi yata evānyathānupapannatvaniścayo hetos tata eva sādhyasiddhes tatra hetor akiṃcitkaratvam iti cen na tato deśādiviśeṣāvacchinnasya sādhyasya sādhanāt sāmānyata evohāt tatsiddher ity uktaprāyaṃ athavā

na hi syādvādinām ayam eva pakṣo yat svayaṃ paṃcarūpatvaṃ hetor nirākartavyam iti trirūpavyavasthānavādināpi tannirākaraṇasyābhimatatvāt paramatam abhimatapratiṣiddham iti vacanāt tad alam atrābhiprayataneneti hetulakṣaṇaṃ vārtikakāreṇaivam uktaṃ anyathānupapannatvaṃ yatra tatra trayeṇa kim iti svayaṃ syādvādināṃ tu tannirākaraṇaprayatne trayaṃ paṃcarūpatvaṃ kim ity api vaktuṃ yujyate sāṃprataṃ pūrvavadāditrayeṇa vītāditrayeṇa vā kim iti vyākhyānāṃtaraṃ samarthayituṃ pratyakṣapūrvakaṃ trividham anumānaṃ pūrvavaccheṣavatsāmānyato dṛṣṭaṃ ceti nyāyasūtrasya vākyabhedāt trisūtrī kaiścit parikalpitā syāt tām anūdya nirākurvann āha

pūrvavaccheṣavatkevalānvayisādhanaṃ yathāvayavāvayavinau guṇaguṇinau kriyākriyāvaṃtau jātijātimaṃtau vā parasparato bhinnau bhinnapratibhāsatvāt sahyaviṃdhyavad iti tatsādhyābhāve pi yadi sat tadānaikāṃtikam eva athāsat kathaṃ na vyatireky api sādhyābhāve sādhanasyābhāvo hi vyatirekaḥ sa cāsyāstīti tadā kevalānvayi liṃgaṃ trirūpād aviśiṣṭatvāt vaidharmyadṛṣṭāṃtādhārābhāvān nāsya vyatireka iti cen nedaṃ yuktimat tadabhāve pi sādhyābhāvaprayuktasya sādhanābhāvasyāvirodhāt na hy abhāve kasyacid abhāvo virudhyate kharaviṣāṇābhāve gaganakusumābhāvasya virodhaprasaṃgāt sarvatra vaidharmyadṛṣṭāṃte dhikaraṇasyāvaśyaṃ bhāvitayāniṣṭatvāc ca kiṃ cedaṃ bhinnapratibhāsitvaṃ yadi kathaṃcit tadānyathānupapannatvād eva kathaṃcid bhedasādhanaṃ nānvayitvāt dravyaṃ guṇakarmasāmānyaviśeṣasamavāyaprāgabhāvādayaḥ prameyatvāt pṛthivyādivad ity etasyāpi gamakatvaprasaṃgāt dharmigrāhakapramāṇabādhitatvena kālātyayāpadiṣṭatvān nedaṃ gamakam iti cet tarhy abādhitaviṣayatvam api liṃgalakṣaṇaṃ taccānyathānupapannatvam evety uktaṃ satpratipakṣatvān nedaṃ gamakatvam iti cet tarhi asatpratipakṣatvaṃ hetulakṣaṇaṃ tad apy avinābhāva eveti niveditaṃ tato nyathānupapannatvābhāvād evedam agamakaṃ etena sarvathā bhinnapratibhāsatvaṃ bhedasādhanam agamakam uktaṃ kālātyayāpadiṣṭatvasatpratipakṣatvāviśeṣāt avayavādīnāṃ hi sattvādinā kathaṃcid abhedaḥ pramāṇena pratīyate sarvathā tadbhedasya sakṛd apy anavabhāsanāt tata evāsiddhatvān nedaṃ gamakaṃ siddhasyaivānyathānupapattisaṃbhavāt tathā pūrvavatsāmānyato 'dṛṣṭaṃ kevalavyatireki liṃgaṃ vipakṣe deśataḥ kārtsnyato vā tasyādṛṣṭatvāt sātmakaṃ jīvaccharīraṃ prāṇādimattvāt yan na sātmakaṃ tan na prāṇādimad dṛṣṭaṃ yathā bhasmādi na ca tathā jīvaccharīraṃ tasmāt sātmakam iti tad etad api na pareṣāṃ gamakaṃ sādhyaviruddhe vipakṣe anubhūyamānam api sādhyābhāve vipakṣe svayam asattvenāniścayāt tatra tatra tasya tattvasaṃbhāvanāyāṃ naikāṃtikatvopapatteḥ sādhyaviruddha eva sādhyābhāvas tato nivartamānatvād gamakam evedam iti cet tarhi tadanyathānupapannatvasādhanaṃ sādhyābhāvasaṃbhavaṃniyamasyaiva syādvādibhir avinābhāvasyeṣṭatvāt na punaḥ kevalavyatirekitvān nedaṃ kṣaṇikaṃ tatsaccittaśūnyaṃ jīvaccharīraṃ prāṇādimattvāt sarvaṃ kṣaṇikaṃ sattvād ity evam āder api gamakatvaprasaṃgāt sādhyābhāve py asya sadbhāvān na sādhanatvam iti cet tarhy anyathānupapattibalād eva pariṇāminā sātmakatve prāṇādimattvaṃ sādhanaṃ nāpariṇāminā sarvathā tadabhāvāt tathā pūrvavaccheṣavatsāmānyato dṛṣṭam anvayavyatirekisādhanaṃ yathāgnir atra dhūmād iti tad api kevalavyatirekiṇo yogopagatasya nirākaraṇād eva nirākṛtaṃ sādhyābhāvasaṃbhavaniyamaniścayam aṃtareṇa sādhanatvāsaṃbhavāt tad anena nyāyavārtikaṭīkākāravyākhyānam anumānasūtrasya trisūtrīkaraṇena pratyākhyātaṃ pratipattavyam iti liṃgalakṣaṇānām anvayitvādīnāṃ trayeṇa pakṣadharmatvādīnām iva na prayojanaṃ nāpi pūrvavadādibhedānāṃ kāryādīnām iva saty anyathānupapannatve tenaiva paryāptatvāt yad apy atrāvāci udāharaṇasādharmyāt sādhyasādhanaṃ hetur iti vītalakṣaṇaṃ liṃgaṃ tatsvarūpeṇārthaparicchedakatvaṃ vītadharma iti vacanāt tad yathāanityaḥ śabdaḥ utpattidharmakatvād ghaṭavad iti śabdasvarūpeṇotpattidharmakatvenānityatvārthasya paricchedāt tathodāharaṇavaidharmyāt sādhyasādhanaṃ hetur ity avītalakṣaṇaṃ parapakṣapratiṣedhenārthaparicchedane vartamānam avītam iti vacanāt tad yathā nedaṃ nairātmakaṃ jīvaccharīram aprāṇādimattvaprasaṃgād iti yad ubhayapakṣasaṃpratipannam aprāṇādimattannirātmakaṃ dṛṣṭaṃ yathā ghaṭādi na cedam aprāṇādimajjīvaccharīraṃ tasmān na nirātmakam iti nirātmakatvasya parapakṣasya pratiṣedhanaṃ jīvaccharīre sātmakatvasyārthaparicchittihetutvād iti nyāyavārtikakāravacanāt tathodāharaṇasādharmyavaidharmyābhyāṃ sādhyasādhanam anumānam iti vītāvītalakṣaṇaṃ svapakṣavidhānena parapakṣapratiṣedhena cārthaparicchedahetutvāt tad yathāsāgniḥ parvato yam anagnir na bhavati dhūmavattvād anyathā nirdhūmatvaprasaṃgāt dhūmavān mahānasaḥ sāgnirdṛṣṭo 'nagnis tu mahānaso nirdhūma iti tad etadvītāditritayaṃ yadi sādhyabhāvasaṃbhūṣṇuḥ tadānyathānupapattivalād eva gamakatvaṃ na punar vītāditvenaivety anyathānupapattivirahe pi gamakatvaprasaṃgāt yadi punar anyathānupapattir vītāditvaṃ prāpya hetor lakṣaṇaṃ tadā devatāṃ prāpya harītakī virecayate iti kasyacit subhāṣitam āyātaṃ harītakyanvayavyatirekānuvidhānād virecanasya svadevatopayoginī tadanvayavyatirekānuvidhānābhāvāt tasyeti prakṛte pi samānaṃ hetor anyathānupapattisadasattvaprayuktatvād gamakatvāgamakatvayor iti na kiṃcid vītāditritayena lakṣaṇānāṃ bhedānāṃ vā sarvathā gamakatvānaṃgatvāt sarvabhedāsaṃgrahāc ca

nanu ca yavabījasaṃtānotthaṃ ca kāraṇaṃ vānubhayaṃ vā syāt sarvaṃ vastu kāryaṃ vā nānyā gatir asti yato 'nyad api liṃgaṃ saṃbhāvyate 'nyathānupapannatvādhyāsād iti cen na ubhayātmano pi vastuno bhāvāt yathaiva hi kāraṇāt kārye numānaṃ vṛṣṭyutpādanaśaktayomī meghā gaṃbhīradhvānatve ciraprabhāvatve ca sati samunnatatvāt prasiddhaivaṃvidhameghavad iti kāryāt kāraṇe vahnir atra dhūmān mahānasavad iti akāryakāraṇād anubhayātmani jñānaṃ madhurarasam idaṃ phalam evaṃrūpatvāt tādṛśānyaphalavad iti tathaivobhayātmakāt liṃgād ubhayātmake liṃgini jñānam aviruddhaṃ parasparopakāryopakārakayor avinābhāvadarśanāt yathā bījāṃkurasaṃtānayoḥ na hi bījasaṃtāno 'ṃkurasaṃtānābhāve bhavati nāpy aṃkurasaṃtāno bījasaṃtānābhāve yataḥ parasparaṃ gamyagamakabhāvo na syāt tathā cāsty atra deśe yavabījasaṃtāno yavāṃkurasaṃtānadarśanāt asti yavāṃkurasaṃtāno yavabījopalabdher ityādi liṃgāṃtarasiddhiḥ nanūṣarakṣetrasthena yavabījasaṃtānena vyabhicāras tadaṃkurasaṃtāne kvacit sādhye tadbījasaṃtāne cokṣyate tadaṃkurasaṃtānena yavabījamātrarahitadeśastheneti na maṃtavyaṃ viśiṣṭadeśakālādyapekṣasya tadubhayasyānyonyam avinābhāvasiddheḥ svasādhye dhūmādivat dhūmāvayavisaṃtāno hi pāvakāvayavisaṃtānair avinābhāvī deśakālādyapekṣyaivānyathā gopālaghaṭikāyāṃ dhūmāvayavisaṃtānena vyabhicāraprasaṃgāt saṃtānayor upakāryopakārakabhāvo pi na śaṃkanīyaḥ pāvakadhūmāvayavisaṃtānayos tadabhāvaprasaṃgāt na caivaṃ vācyaṃ tayor nimittānimittabhāvopagamāt pāvakadhūmāvayavidravyayor nimittānimittabhāvasiddhes tatsaṃtānayor upacāranimittabhāva iti cen na tadvyatiriktasaṃtānasiddheḥ kālādiviśeṣāt saṃtānaḥ saṃtānibhyo vyatirikta iti cet kutaḥ kālādiviśeṣas teṣāṃ saṃtānasyānādiparyavasānatvād apratiniyatakṣetrakāryakāritvāc ca saṃtānināṃ tadviparītatvād iti cen na tasya padārthāṃtaratvaprasaṃgāt saṃtāno hi saṃtānibhyaḥ sakalakāryakaraṇadravyebhyo rthāṃtaraṃ bhavaṃs tadvṛttir atadvṛttir vā tadvṛttiś cen na tāvad aguṇas tasyaikadravyavṛttitvāt saṃyogādivad anekadravyavṛttiḥ saṃtāno guṇa iti cet sa tarhi saṃyogādibhyo 'nyo vā syāt tadanyatamo vā yady anyaḥ sa tadā caturviṃśatisaṃkhyāvyāghātaḥ tadanyatamaś cet tarhi na tāvat saṃyogas tasya vidyamānadravyavṛttitvāt saṃtānasya kālatrayavṛttisaṃtānisamāśrayatvāt tata eva na vibhāgo pi paratvam api vā tasyāpi deśāpekṣasya vartamānadravyāśrayatvāt pṛthaktvaṃ ity apy asāraṃ bhinnasaṃtānadravyapṛthaktvasyāpi saṃtānatvaprasaṃgāt tata evama saṃkhyo sau etena saṃyogādīnāṃ saṃtānatve bhinnasaṃtānagatānām apy eṣāṃ saṃtānatvaprasaṃgaḥ samāpādito boddhavyaḥ kāryakāraṇaparaṃparāviśiṣṭā sattāsaṃtāna iti cet kutas tadviśiṣṭaḥ kāryakāraṇopādhitvād iti cet katham evam anekā sattā na syāt viśeṣaṇānekatvād upacārād anekās tv iti cet katham evaṃ paramārthato nekasaṃtānasiddhir yenaikasaṃtānāṃtare pravṛttir avisaṃvādinī syāt yeṣāṃ punar ekānekā ca vastunaḥ sattā teṣāṃ sāmānyato viśeṣataś ca tathā saṃtānaikatvanānātvavyavahāro na virudhyate na ca viśiṣṭakāryakāraṇopādhikayoḥ sattāviśeṣayoḥ saṃtānayoḥ parasparam upakāryopakārakabhāvābhāvaḥ śāśvatatvād iti yuktaṃ vaktuṃ kathaṃcid aśāśvatatvāvirodhāt paryāyārthataḥ sarvasyānityatvavyavasthitiḥ tataḥ saṃtāninām iva saṃtānayoḥ kathaṃcid upakāryopakārakabhāvo 'bhyupagaṃtavya iti siddham ubhayātmakayor anyonyaṃ sādhanatvaṃ liṃgatritayanimittaṃ vighaṭayatyeva na caivam anyonyāśrayaṇaṃ tayor ekatareṇa prasiddhenānyatarasyāprasiddhasya sādhanāt tadubhayasiddhau kasyacid anumānānudayāt

saṃprati parābhitasaṃkhyāṃtaraniyamam anūdya dūṣayann āha

na hy abhūtādiliṃgacatuṣṭayaniyamo vyavatiṣṭhate bhūtābhūto yaṃ svabhāvasyāpi liṃgasya tādṛśi sādhye saṃbhavāt na ca tadvyavacchedam akurvanniyamaḥ saphalo nāma

upalabdhyanupalabdhyor eveti sarvahetuviśeṣāṇām aṃtarbhāvaḥ pratibhāsate saṃkṣepāt teṣāṃ tatprabhedatvād iti tadiṣṭiḥ śreyasī na hi kāryādayaḥ saṃyogyādayaḥ pūrvavadādayo vītādayo vā hetuviśeṣās tato bhidyaṃte tadaprabhedatvāpratīteḥ

yady upalaṃbhaḥ karmasādhanas tadā svabhāvahetur eva sadvyavahāre sādhye karaṇasādhanam anupalaṃbhe tataḥ so pi na svabhāvakāryahetubhyāṃ bhinnaḥ syāt karmasādhanatve nupalabhyamānatvasya svabhāvahetutvāt karaṇasādhanatve nupalaṃbhanasya kāryasvabhāvayor vidhisādhanatvād anupalaṃbhasya pratiṣedhaviṣayatvād anyas tābhyām anupalaṃbha ity asaṃgataṃ ity āha

nanu ca dvau sādhanāv ekaḥ pratiṣedhahetur ity atra dvāv eva vastusādhanau pratiṣedhahetur evaika iti niyamyate na punar dvau vastusādhanāv eva tābhyām anyavyavacchedasyāpi sādhanāt tathā naika eva pratiṣedhahetur ity avadhāryate tata eva yato liṃgatrayaniyamaḥ saṃkṣepān na vyavatiṣṭhata iti na taddvibhedo hetur iṣyate tasyāvyavasthānād ity atrāha

nāstīha pradeśe dhaṭādir upalabdhilakṣaṇaprāptasyānupalabdher ity anupalaṃbhena yathā niṣedhyasya pratiṣedhas tathā vyavacchedasya vidhir api kartavya eva pratiṣedho hi sādhyas tato 'nyo 'pratiṣedhas tadvyavacchedasya vidhau kathaṃ pratiṣedhaḥ siddhyet tadvidhau vā kathaṃ pratiṣedhahetur evaika ity avadhāraṇaṃ sughaṭaṃ guṇabhāvena vidher anupalaṃbhena sādhanāt prādhānyena pratiṣedhasyaiva vyavasthāpanāt sughaṭaṃ tathāvadhāraṇam iti cet tarhi dvau vastusādhanāv ity avadhāraṇam astu tābhyāṃ vastuta eva prādhānyena vidhānāt pratiṣedhasya guṇabhāvena sādhanāt yadi punaḥ pratiṣedho pi kāryasvabhāvābhyāṃ prādhānyena sādhyate yathā nānagnir atra dhūmāt nāvṛkṣo 'yaṃ śiṃśapātvād iti mataṃ tadānupalaṃbhenāpi vidhiḥ pradhānabhāvena sādhyatāṃ yathāsty atrāgnir anauṣṇyānupalabdher iti kathaṃ niṣedhasādhana evaika ity ekaṃ saṃvidhatsor anyatpracyavate nanu ca nānagnir atra dhūmād iti viruddhakāryopalaldhiḥ pratiṣedhasya sādhikā nāvṛkṣo yaṃ śiṃśapātvād iti viruddhavyāptopalabdhiś ca yāvat kaścit pratiṣedhaḥ sa sarvo nupalavdher iti vacanāt tathāsty atrāgnir anauṣṇyānupalabdher ity ayam api svabhāvahetur auṣṇyopalabdher eva hetutvāt pratiṣedhadvayatvaprakṛtārthasamarthakatvād iti na prādhānyena dvau pratiṣedhasādhanau nāpy eko vidhisādhano yato doṣaḥ syād iti kaścit so pi na prātītikābhidhāyī kāryasvabhāvānupalabdhiṣu pratīyamānāsu viparyayakalpanāt tathāhisarvatra kāryasvabhāvahetor viruddhavyāptopalabdhirūpatāpatter anupalabdhir evaikā syāt anupalabdher vā kāryasvabhāvahetutāpattes tāv eva syātāṃ tatra pratītyanusaraṇe yathopayoktrabhiprāyaṃ kāryasvabhāvāv api prādhānyena vidhipratiṣedhasādhanāv upeyau vidhisādhanaś cānupalaṃbha iti na viṣayabhedāl liṃgasaṃkhyāniyamaḥ siddhyet

upalabhyatvānupalabhyatvasvarūpabhedād eva bhinnād upalaṃbhau maṃtavyau na punaḥ svaviṣayabhedād iti niyamyate vidhipratiṣedhātmakaikavastuviṣayatvasya tayor viśeṣābhāvāt yathaivety upalaṃbhena prādhānyād vidhir guṇabhāvāt pratiṣedhaś ca viṣayīkriyate tathānupalaṃbhenāpi yathānupalaṃbhena pratiṣedhaḥ prādhānyāt vidhiś ca guṇabhāvāt tathopalaṃbhenāpīti yathāyogyam udāhariṣyate tataḥ saṃkhyeyād upalaṃbhānupalaṃbhāv eva hetū pratipattavyau

evaṃ kāryopalabdhiṃ kāraṇopalabdhiṃ ca niścitya saṃpratyakāryakāraṇopalabdhiṃ vibhidyodāharann āha

tad iyam akāryakāraṇarūpasya sādhyasvabhāvasyopalabdhir niścitoktā

sādhyād anyasyopalabdhiṃ punar vibhajya niścinvann āha

sādhyād anyasya hi tena sādhyena viruddhasyopalabdhir aviruddhasya vā dvidhā kalpyate sā gatyaṃtarābhāvāt tatra

svabhāvaviruddhopalabdhiṃ niścityānupalabdher arthāṃtarabhūtāṃ vyāpyaviruddhopalabdhim udāharati

yadā pramāṇatvaṃ jñānatvena vyāptaṃ sādhyate 'jñānasya pramāṇatve tiprasaṃgāt tadā tadviruddhasyājñānatvasyopalabdhir vyāpakaviruddhopalabdhir bodhyā na sannikarṣādir acetanaḥ pramāṇam ajñānatvād iti yadā tu pramāṇatvaṃ sādhakatamatvena vyāptaṃ tad api jñānātmakatvena vyāptaṃ sādhyate sādhakatamasya pramāṇatānupapatter ajñānātmakasya ca svārthapramitau sādhakatamatvāyogāt chidikriyādāv evājñānātmanaḥ paraśvādeḥ sādhakatamopapatteḥ tadā vyāpakavyāpakaviruddhopalabdhiḥ saivodāhartavyā

yady api śirasi me sukhaṃ pāde me vedaneti viśeṣataḥ pradeśavṛttitvaṃ sukhādīnām anubhūyate tadanubhavaviśeṣāṇāṃ ca tathāpi jñānasāmānyasya sarvātmadravyavṛttitvam eva jñānamātraśūnyasyātmavirodhād atiprasakter iti sādhitaṃ upayogātmasiddhau tato yukteyaṃ vyāpakaviruddha kāryopalabdhiḥ

nirapekṣaikāṃtena hy anekāṃto viruddhas tatkāryam arthakriyānupalabdhir niṣedhasyābhāvaṃ sādhayati

nanu ca samyagvijñānān mithyājñānanivṛttir na mithyācāritrasya nivṛttikā prādurbhūtasamyagjñānasyāpi puṃso 'cāritraprasiddheḥ pūrvasya lābhe bhajanīyam uttaram iti vacanād anyathā tadvyāghātād iti cen na mithyācāritrasya mithyāgamādijñānapūrvasya paṃcāgnisādhanāder niṣedhatvāt cāritramohodaye sati nivṛttipariṇāmābhāvalakṣaṇasyācāritrasya tu niṣedhyatvāniṣṭer mohodayamātrāpekṣitvasya tu dvayor apy acāritramithyācāritrayor abhedena vacanam āgame vyavasthitiviruddham eva mithyādarśane mithyācāritrasyāṃtarbhāvāc ca mithyājñānavat

nāsti mithyācāritram asya yāthātmyavākkṛd iti kāraṇaviruddhakāryopalabdhiḥ mithyācāritrasya hi niṣedhasya kāraṇaṃ mithyājñānaṃ tena viruddhaṃ samyagjñānasya kāryaṃ yāthātmyavacanaṃ tannirmāya suvivecitaṃ niṣedhyābhāvaṃ sādhayaty eva vyabhicārābhāvāt

na hīyaṃ kāraṇavyāpakaviruddhopalabdhir asiddhā niṣedhyasya nirvāṇasya hetor vyāpakasya samyagdarśanāditrayātmakatvasya niścayāt tadviruddhas tu jñānamātrātmakatvasya sāṃkhyādibhiḥ svayaṃ saṃmatatvāt

sāṃkhyāder nāsti nirvāṇaṃ jñānamātravacanaśravaṇād iti kāraṇavyāpakaviruddhakāryopalabdhiḥ pratyeyā suvivecitasya kāryasya sādhyāvinābhāvasiddheḥ

sahacaraviruddhopalabdhir api hi gamikā pratīyate iti prasiddhāsau

yatheyaṃ sahacaraviruddhopalabdhir nāsti mayi matyādyajñānaṃ tattvaśraddhānopalabdher iti tathā sahacaraviruddhakāryopalabdhiḥ praśamādiniściter iti sahacaravyāpakaviruddhopalabdhiḥ saddarśanatvaniściter iti sahacaravyāpakaviruddhakāryopalabdhiḥ pramāṇādivyavasthopalabdher iti sahacarakāraṇaviruddhopalabdhir darśanamohapratipakṣapariṇāmopalabdher iti nibudhyatāṃ matyādyajñānalakṣaṇaniṣedhyābhāvāvinābhāvapratīter aviśeṣāt

ity evaṃ niṣiddhe viruddhopalabdhibhedāś caturdaśodāhṛtāḥ pratītim anusaraṃti kāryakāraṇasvabhāvopalabdhir bhedatrayavat tato yathāyogam anyāny udāharaṇāni lokasamayaprasiddhāni parīkṣakair upadarśanīyāni pratītidārḍhyopapatteḥ

saṃprati sādhyenāviruddhasyākāryakāraṇenārthasyopalabdhibhedān vibhajya pradarśayann āha

tad evaṃ sahacaropalabdhyādīnāṃ kāryasvabhāvānupalabdhibhyo nyatvabhājāṃ vyavasthāpanāt tato nye hetvābhāsā eveti na vaktavyaṃ saugatair ity upadarśayati

tad evaṃ kasyacid arthasya vidhau pratiṣedhopalabdhibhedānabhidhāya saṃprati niṣedhe nupalabdhiprapaṃcaṃ niścinvann āha

niṣedhe nupalabdhir eveti nāvadhāraṇīyaṃ viruddhopalabdhyāder api tatra pravṛttiḥ niṣedha evānupalabdhir ity avadhāraṇe tu na doṣaḥ pradhānena vidhau tadapravṛtteḥ sā ca kāryakāraṇānubhayātmanām avaboddhavyā

nanu vāgādiṣv apratibaddhasāmarthyāyā eva cito nāstitvaṃ vacanānupalabdheḥ siddhyen na tu pratibaddhasāmarthyāyā vidyamānāyā api vāgādikārye vyāpārāsaṃbhavān nāvaśyaṃ kāraṇāni kāryaṃ citi bhavaṃti pratibaṃdhavaikalyasaṃbhave kasyacit kāraṇasya svakāryākaraṇadarśanāt tato neyaṃ kāryānupalabdhir gamikā cinmātrābhāvasiddhāv iti kaścit tathāpi saṃbaṃdhakāryābhāvāt kathaṃ nityātmādyabhāvasiddhir ita svamatavyāhatir uktā tataḥ svasaṃtāne saṃtānāṃtaraṃ vartamānakṣaṇe kṣaṇāṃtaraṃ saṃvidadvaye vedyākārabhedaṃ vā tatkāryānupalabdher asatvena sādhayatkāryānupalabdher anyathānupapattisāmarthyāniścayād gamakatvam abhyupagaṃtum arhaty eva svabhāvānupalabdhes tu tādṛśe niṣṭe prakṛtakāryānupalabdhau punar anyathānupapannatvasāmarthyaniścayo lokasya svata evātyaṃtābhyāsāt tādṛśaṃ loko vivecayatīti prasiddhes tataḥ sādhīyasī kāryānupalabdhiḥ

samyagbodho hi kāraṇaṃ samyak jātasya vibhramasyānyathā vicchedāyogāt

saivam anupalabdhiḥ paṃcavidhoktā śrutiprādhānyāt nanu kāraṇavyāpakānupalabdhayo pi śrūyamāṇāḥ saṃti satyaṃ tās tv atraivāṃtarbhāvam upayāṃtīty āha

kāḥ punas tā ity āha

sahacaravyāpakakāryānupalabdhir yathā nāsty abhavye samyagvijñānaṃ darśanamohopaśamādyabhāvāt sahacaravyāpakakāraṇānupalabdhir yathā tatraivādhaḥpravṛttādikaraṇakālalabdhyādyabhāvāt sahacaravyāpakakāraṇavyāpakānupalabdhis tatraiva darśanamohopaśamāditvābhāvād iti samayaprasiddhāny udāharaṇāni lokaprasiddhāni punar nāśvasya dakṣiṇaṃ śṃṛgaṃ śṛṃgāraṃbhakābhāvād iti sahacaravyāpakakāraṇānupalabdhiḥ dakṣiṇaśṛṃgasahacāriṇo hi vāmaśṛṃgasya vyāpakaṃ śṛṃgamātraṃ tasya kāraṇaṃ tadāraṃbhakāḥ pudgalaviśeṣāḥ tadanupalabdhir dakṣiṇaśṛṃgasyābhāvaṃ sādhayaty eva sahacaravyāpakakāraṇakāraṇānupalabdhis tatraiva śṛṃgāraṃbhakapudgalasāmānyābhāvād iti pratipattavyāni

nanu ca kāryasvabhāvānupalabdhibhiḥ sarvahetūnāṃ saṃgraho mā bhūt sahacarādīnāṃ tatrāṃtarbhāvayitum aśakteḥ pūrvavadādibhis tu bhavaty evaṃ vidhau niṣedhe ca pūrvavataḥ pariśeṣānumānasya sāmānyato dṛṣṭasya ca pravṛttivirodhāt sahacarādīnām api tatrāṃtarbhāvayitum aśakyatvāt te hi pūrvavadādilakṣaṇayogam anatikrāmaṃto na tato bhidyaṃta iti kaścit so pi yadi pūrvavadādīnāṃ sādhyāviruddhānām upalabdhiṃ vidhau prayuṃjīta niṣedhyaṃ viruddhānāṃ ca pratiṣedhe niṣedhyasvabhāvakāraṇādīnāṃ tv anupalabdhiṃ tadā katham upalabdhyanupalabdhibhyāṃ sarvahetusaṃgrahaṃ necchet

atra niṣedhe nupalabdhaya eveti nāvadhāryate svabhāvaviruddhopalabdhyādīnām api tatra vyāpārāt tata eva vidhāv evopalabdhaya iti nāvadhāraṇaṃ śreya ity uktaprāyaṃ etena prāgvyākhyāne pi pūrvavadādīnām upalabdhayas tisro nupalabdhayaś ceti saṃkṣepāt ṣaḍvidho hetur anivāryata iti niveditaṃ atisaṃkṣepād viśeṣato dvividha ucyate sāmānyād eka evānyathānupapattiniyamalakṣaṇo rtha iti na kiṃcid viruddham utpaśyāmaḥ ṣaḍvidho hetuḥ kuto na nivāryata ity āha

na hi kevalānvayikevalavyatirekyanvayavyatirekiṇaḥ saṃyogisamavāyivirodhino vā vītāvītatadubhayasvabhāvā vā bhūtādayo vā kāryakāraṇānubhavopalaṃbhanātikramaṃ niyatā niyatahetubhyo nye bhaveyur avinābhāvaniyamalakṣaṇayogināṃ teṣāṃ tatraivāṃtarbhavanād iti prakṛtam upasaṃharann āha

evaṃ hi yair uktaṃ sādhyaṃ śakyam abhipretam aprasiddhaṃ tato paraṃ sādhyābhāsaṃ viruddhādisādhanāviṣayatvataḥ iti taiḥ sūktam eva anyathānupapattyekalakṣaṇasādhanaviṣayasya sādhyatvapratītes tadaviṣayasya pratyakṣādiviruddhasya prasiddhasyānabhipretasya vā sādhayitum aśakyasya sādhyābhāsatvanirṇayāt tatra hi

tad evaṃ śakyatvādiviśeṣaṇasādhyasādhanāya kālāpekṣatvena vyavasthāpite anyathānupapattyekalakṣaṇe sādhane ca prakṛtam abhinibodhalakṣaṇaṃ vyavasthitaṃ bhavati yaḥ sādhyābhimukho bodhaḥ sādhanenāniṃdriyasahakāriṇā niyamitaḥ so bhinibodhaḥ svārthānumānam iti kaścid āha

iṃdriyāniṃdriyābhyāṃ niyamitaḥ kṛtaḥ svaviṣayābhimukho bodho bhinibodhaḥ prasiddho na punar aniṃdriyasahakāriṇā liṃgena liṃginiyamitaḥ kevala eva ciṃtāparyaṃtasyābhinibodhatvābhāvaprasaṃgāt tathā ca siddhāṃtavirodho 'śakyaḥ parihartum ity atrocyate

na hi liṃgaja eva bodhobhinibodha iti vyācakṣmahe kiṃ tarhi liṃgajo bodhaḥ śabdayojanarahito bhinibodha eveti tasya pramāṇāṃtaratvanivṛttiḥ kṛtā bhavati siddhāṃtaś ca saṃgṛhītaḥ syāt na hīṃdriyāniṃdriyābhyām eva svaviṣaye bhimukho niyamito bodho bhinibodha iti siddhāṃto sti smṛtyādes tadbhāvavirodhāt kiṃ tarhi so niṃdriyeṇāpi vākyabhedāt kathaṃ aniṃdriyajanyābhinibodhe kam aniṃdriyajābhimukhaniyamitabodhanam iti vyākhyānāt nanv evam apy arthāpattiḥ pramāṇāṃtaram apratyakṣatvāt parokṣabhedeṣūkteṣv anaṃtarbhāvāt pramāṇaṣaṭkavijñātasyārthasyānanyathābhavanayuktasya sāmarthyād adṛṣṭāny avastukalpane arthāpattivyavahārāt tad uktaṃ pramāṇaṣaṭkavijñāto yatrārtho nanyathā bhavet adṛṣṭaṃ kalpayed anyaṃ sārthāpattir udāhṛtā pratyakṣapūrvikā hy arthāpattiḥ pratyakṣavijñātād arthād anyathā dṛṣṭe rthe pratipattir yathā rātribhojī devadatto yaṃ divā bhojanarahitatve ciraṃjīvitve ca sati stanapīnāṃgatvānyathānupapatter iti tathopamānapūrvikopamānavijñātād arthād vāhādiśaktir ayaṃ gavayo gavayatvānyathānupapatter iti tathāgamapūrvikā āgamavijñātād arthād arthapratipādanaśaktiḥ śabdo nityārthasaṃbaṃdhatvānyathānupapatter iti tathārthāpattipūrvikārthāpattir arthāpattipramāṇavijñātād arthād yathā rātribhojanaśaktiḥ vivādāpanno devadatto yaṃ rātribhojitvānyathānupapatter iti tathaivābhāvapūrvikārthāpattir abhāvapramāṇavijñātād arthād yathāsmād gṛhād bahistiṣṭhati devadatto jīvitve saty atrābhāvānyathānupapatter iti etenābhāvasya pramāṇāṃtaratvam uktam upamānasya vā vastuno sataḥ sadupalaṃbhakapramāṇāpravṛtter abhāvapramāṇasyāvaśyāśrayaṇīyatvāt sādṛśyaviśiṣṭād vastuno vastuviśiṣṭād vā sādṛśyāt parokṣārthapratipattir abhyupagamanīyatvāc ceti kecit saṃbhavaḥ pramāṇāṃtaram āḍhakaṃ dṛṣṭvā saṃbhavaty advaḍhikam iti pratipatter anyathā virodhāt prātibhaṃ ca pramāṇāṃtaram atyaṃtābhyāsād anyajanāvedyasya ratnādiprabhāvasya jhaṭiti pratipatter darśanād ity anye tān pratīdam ucyate

mativijñānasyābhyaṃtaratvāt tannimittaṃ matijñānāvaraṇavīryāṃtarāyakṣayopaśamalakṣaṇaṃ prasiddham eva vāmunānumānādes tadbhāvāyogād ataḥ kim artham idam ucyate sūtram ity āśaṃkāyām āha

kasya punas tacchabdena parāmarśo yasya bāhyanimittopadarśanārthaṃ tad ityādisūtram abhidhīyata iti tāvad āha

matijñānasya sāmarthyāl labhyamānasya vākyavataḥ pratyāsannatvād abhinibodhasya tacchabdena parāmarśaḥ prasaktaś ciṃtā tasyāḥ pratyāsatter iti na maṃtavyam arthāṃtaram iti śabdena vācyasya matyādiprakārasyaikasyāviśeṣataḥ sāmarthyāl labhyamānasya pratyāsannatarasya sukhavadbhāvāt tacchabdena parāmarśotpatteḥ sveṣṭasiddheś ca tasyāsya bāhyanimittam upadarśayitum idam ucyate kiṃ punas tad ity āha

vakṣyamāṇaṃ ca vijñeyam atreṃdriyam aniṃdriyam

vakṣyate hi sparśanādīṃdriyaṃ paṃca dravyabhāvato dvaividhyamāstidhruvānaṃ tathāniṃdriyaṃ cāniyatam iṃdriyeṣṭebhyo nyatvam ātmasāt kurvad iti nehocyate tadbāhyanimittaṃ pratipattavyaṃ kim idaṃ jñāpakaṃ kārakaṃ vā tasyeṣṭaṃ kutaḥ sveṣṭasaṃgraha ity āha

tad dhi nimittam iha na jñāpakaṃ tatprakaraṇābhāvāt kiṃ tarhi kārakaṃ tathā ca sati prakṛtam iṃdriyam aniṃdriyaṃ ca nimittaṃ yasya tattathoktam ekaṃ matijñānam iti jñāyate iṣṭasaṃgrahaḥ punar asya vākyasya vibhajanāt tadiṃdriyāniṃdriyanimittaṃ dhāraṇāparyaṃtaṃ tadaniṃdriyanimittaṃ smṛtyādīnāṃ sarvasaṃgrahāt pāraṃparyasya cāśrayaṇe vākyasyāviśeṣato vābhipretasiddhiḥ yathā hi dhāraṇāparyaṃtaṃ tadiṃdriyāniṃdriyanimittaṃ tathā smṛtyādikam api tasya paraṃparayeṃdriyāniṃdriyanimittatvopapatteḥ kiṃ punar atra tadeveṃdriyāniṃdriyanimittam ity avadhāraṇam āhosvittadiṃdriyāniṃdriyanimittam eveti kathaṃcid ubhayam iṣṭam ity āha

kutaḥ punar avadhāraṇād anyamatacchit kuto vā matyajñānaṃ śrutādīni ca vyavacchinnānīty āha

atrārthajanyam eva vijñānam anumānāt siddhaṃ nārthājanyaṃ yatas tadvyavacchedārtham uttarāvadhāraṇaṃ syād iti manyamānasyānumānam upanyasya dūṣayann āha

nanv evam ālokajanyatvam api jñānasya cākṣuṣasya tasyādiṣṭaṃ ca tadanyathānupapatteḥ parapratyayaḥ punar ālokaliṃgādir iti vacanāt tadanvayavyatirekānuvidhānāt tasya tajjanyatvārthajanyatvam api saty asyāsmadādijñānasyāstu viśeṣābhāvāt na caivaṃ saṃśayādijñānam aṃtareṇa virudhyate tasya satyajñānatvābhāvāt nāpi sarvavidbodhair anaikāṃtikatvam asmadādisatyajñānatvasya hetutvāt asmadādivilakṣaṇānāṃ tu sarvavidāṃ jñānaṃ cārthājanyaṃ niścityāsmadādijñāne rthājanyatvaśaṃkāyāṃ naktaṃcarāṇāṃ mārjārādīnām aṃjanādisaṃskṛtacakṣuṣāṃ vāsmadvijātīyānām ālokājanyatvam upalabhyāsmadādīnām api nārthāvedanasyālokājanyatvaṃ śaṃkanīyam iti kaścit taṃ pratyāha

idam iha saṃpradhāryaṃ kim asmadādisatyajñānatvenāloko nimittamātraṃ cākṣuṣajñānasyeti pratipādyate kālākāśādivat āhosvidālaṃbanatveneti pratham akalpanāyāṃ na kiṃcid aniṣṭa dvitīyakalpanā tu na yuktā pratītivirodhāt rūpajñānotpattau hi cakṣurbalādhānarūpeṇālokaḥ kāraṇaṃ pratīyate tadanvayavyatirekānuvidhānasyānyathānupapatteḥ tadvadartho pi yadādyakṣaṇajñānasya janakaḥ syān na kiṃcid virudhyate tasyālaṃbanatvena janakatvopagame vyāghātāt ālaṃbanaṃ hy ālaṃbanatvaṃ grāhyatvaṃ prakāśyatvam ucyate tac cārthasya prakāśakasamānakālasya dṛṣṭaṃ yathā pradīpaḥ svaprakāśasya na hi prakāśyo rthaḥ svaprakāśakaṃ pradīpam upajanayati svakāraṇakalāpād eva tasyopajananāt prakāśyasyābhāve prakāśakasya prakāśakatvāyogāt sa tasya janaka iti cet prakāśakasyābhāve prakāśyasyāpi prakāśyatvāghaṭanāt sa tasya janako stu tathā cānyonyāśrayaṇaṃ prakāśyānupapattau prakāśakānupapattes tadanutpattau ca prakāśyānutpattir iti yadi punaḥ svakāraṇakalāpād utpannayoḥ pradīpaghaṭayoḥ svarūpato bhyupagamād anyonyāpekṣau prakāśakatvaprakāśyatvadharmau parasparāvinābhāvinau bhaviṣyete tathānyonyāśrayaṇāt tatarādattājñānārthayor api svasāmagrībalād upajātayoḥ svarūpeṇa parasparāpekṣayā grāhyagrāhakabhāvadharmavyavasthā sthīyatāṃ tathā pratīter aviśeṣāt tad uktaṃ dharmadharmyavinābhāvaḥ sidhyaty anyonyavīkṣayā na svarūpaṃ svato hy etatkārakajñāpakād iti tato jñānasyālaṃbanaṃ ced artho na janakaḥ janakaś cen nālaṃbanaṃ virodhāt pūrvakālabhāvyartho jñānasya kāraṇaṃ samānakālaḥ sa evālaṃbanaṃ tasya kṣaṇikatvād iti cet na hi yadā janakas tadālaṃbanam iti katham ālaṃbanatvena janako rthaḥ saṃvidaḥ syāt pūrvakāla evārtho janako jñānasyālaṃbanaṃ ca svākārārpaṇakṣamatvād iti vacanam ayuktaṃ samānārthasabhanaṃtarajñānena vyabhicārāt na tvālaṃbanatvena yo janakaḥ svākārārpaṇakṣamaś ca sa grāhyo jñānasya na punaḥ samanaṃtaratvenādhipatitvena vā yato vyabhicāra iti ced itarāśrayaprasaṃgāt satyālaṃbanatvena janakatve rthasya jñānālaṃbanatvaṃ sati ca tasminn ālaṃbanatvena janakasya grāhyatvāvyabhicārāt paramāṇunā vyabhicāra ity api na śreyaḥ paramāṇor ekasyālaṃbanatvena jñānajanakatvāsaṃbhavāt saṃcitālaṃbanāḥ paṃca vijñānakāyā iti vacanāt pratyekaṃ paramāṇūnām ālaṃbanatvena te buddhigocarā iti graṃthavirodhāt tarhi yodhipatisamanaṃtarālaṃbanatvenājanako nimittamātratvena janakaḥ svākārārpaṇakṣamaḥ svasaṃvedanasya grāhyo stv avyabhicārād iti cen na tasyāsaṃbhavāt na hi saṃvedanasyādhipatyādivyatirikto nyaḥ pratyayo sti tatsāmānyam astīti cet na tasyāvastutvenopagamāj janakatvavirodhāt vastutve tasya tato rthāṃtaratve tad eva grāhyaṃ syān na punar artho nīlādir hetutvasāmānyajanakanīlādyartho grāhyaḥ saṃvedanasyeti bruvāṇaḥ kathaṃ janaka eva grāhya iti vyavasthāpayet tato na pūrvakālo rthaḥ saṃvido grāhyaḥ kiṃ tarhi samānasamaya eveti pratipattavyaṃ nanv evaṃ yogivijñānaṃ śrutajñānaṃ smṛtipratyabhijñādi vā katham asamānakālārthaparicchidiḥ siddhyed iti cet samānasamayam eva grāhyaṃ saṃvedanasyeti niyamābhāvāt akṣajñānaṃ hi svasamayavartinam arthaṃ paricchinatti svayogyatāviśeṣaniyamād yathā smṛtir anubhūtamātraṃ pūrvam eva pratyabhijñātītavartamānaparyāyavṛttyekaṃ padaṃ ciṃtā trikālasādhyasādhanavyāptiṃ svārthānumānaṃ trikālam anumeyaṃ śrutajñānaṃ trikālagocarānaṃtavyaṃjanaparyāyātmakān bhāvān avadhir atītavartamānānāgataṃ ca rūpidravyaṃ manaḥparyayo 'tītānāgatān vartamānāṃś cārthān paramanogatān kevalaṃ sarvadravyaparyāyān iti vakṣyate grataḥ

saṃvedanasya nākāraṇaṃ viṣaya iti niyame svarūpasyāpravedyatvam akāraṇatvā tadvadvartamānānāgatānām atītānāṃ vā kāraṇānāṃ yogijñānāviṣayatvaṃ prasajyate

tataḥ sūktam idam uttarāvadhāraṇaṃ paramatālaṃbanajanyatvavyavacchedārthaṃ sūtre pūrvaṃ tu matyajñānanivṛttyarthaṃ saṃjñipaṃceṃdriyajam eveti tadeveṃdriyāniṃdriyanimittam ucyate saṃjñipaṃceṃdriyāṇāṃ mithyādṛśāṃ matyajñānam apīṃdriyāniṃdriyanimittam asti tasya kuto vyavacchedaḥ samyagadhikārāt tata evāsaṃjñipaṃceṃdriyāṃtānāṃ matyajñānasya vyavacchedo stu na hi śrutavyavacchedārthaṃ pūrvāvadhāraṇaṃ tasyāniṃdriyamātranimittatvāt tathā mithyādṛśāṃ darśanamohopahatam aniṃdriyaṃ sad apy asatkalpaneti vivakṣāyāṃ tadvedanam iṃdriyajam eveti matyajñānaṃ sarvata ubhayanimittaṃ tatas tadvyavacchedārthaṃ ca yuktaṃ pūrvāvadhāraṇam

kimartham idam ucyate na tāvat tanmatibhedānā kathanārthaṃ matiḥ smṛtyādisūtreṇa kathanāt nāpi mater ajñānabhedakathanārthaṃ pramāṇāṃtaratvaprasaṃgād iti manyamānaṃ pratyucyate

matijñānasya nirṇītāḥ prakārā matismṛtyādayas teṣāṃ pratyekaṃ bhedānāṃ vittyaikasūtram idam ārabhyate yathaiva hīṃdriyamanomateḥ smṛtyādibhyaḥ pūrvam avagrahādayo bhedās tathāniṃdriyanimittāyā apīti prasiddhiṃ siddhāṃte

kiṃlakṣaṇāḥ punar avagrahād aya ity āha

tadiṃdriyāniṃdriyanimittam ity atra pūrvasūtre yat tadgrahaṇaṃ tasyeha saṃbaṃdhāt sāmānādhikaraṇyaṃ yuktaṃ tad evāvagrahādaya iti bhāvatadvator bhedāt tasyāvagrahādayo bhihitalakṣaṇā iti vaiyadhikaraṇyam eveti nāśaṃkanīyaṃ tayoḥ kathaṃcid abhedāt sāmānādhikaraṇyaghaṭanāt bhedaikāṃte tadanupapatteḥ sahyaviṃdhyavad ity uktaprāyam

spaṣṭasyānubhavād bādhāvinirmuktatvam iṣṭam anyathā tadavyavasthānāt tac cārthabhedajñānasyāpi spaṣṭasyānubhūyate pratiniyatakālasaṃvedanena katham asmadādes tatra sarvadā bādharahitatvaṃ siddhyed iti cet pratibhāsamātre kathaṃ sakṛd api bādhānupalaṃbhanāt sarvadā bādhāsaṃbhavanānupapatter iti cet bhedapratibhāse pi tata eva caṃdradvayādivedane bhedapratibhāsasya bādhopalaṃbhād anyatrāpi bādhasaṃbhavanān na bhedapratibhāse sadā bādhavaidhuryaṃ siddhyatīti cet tarhi vakulatilakādivedane dūrād abhedapratibhāsasya bādhasahitasyopalaṃbhanād abhedapratibhāse pi sadā bādhaśūnyatvaṃ māsidhat tatrāpi pratibhāsamātrasya bādhānupalaṃbha iti cet caṃdradvayādivedane pi viśeṣamātrapratibhāse bādhānupalaṃbha evety upālaṃbhasamādhānānāṃ samānatvād alam atinirbaṃdhanena nanu ca viṣayasya satyatve saṃvedanasya satyatvam iti nyāye pratibhāsamātram eva paramabrahma satyaṃ tadviṣayasya sanmātrasya satyatvān na bhedajñānaṃ tadgocarasyāsatyatvād iti matam anūdya dūṣayann āha

na hi sakalaviśeṣavikalaṃ sanmātram upalabhāmahe niḥsāmānyaviśeṣavat satsāmānyaviśeṣātmano vastuno darśanāt na ca tadvyabhicāro sti kenacit sadviśeṣaṇarahitasya sanmātrasyopalaṃbhe pi sadviśeṣāṃtarahitasyānupalaṃbhanāt tatas tasyaiva satsāmānyaviśeṣātmano rthasyāvyabhicāritvalakṣaṇaṃ pāramārthikatvaṃ yuktam iti tadvidhātṛpratyakṣaṃ siddham

kiṃ punar evaṃ syādvādino darśanam avagrahapūrvakālabhāvi bhaved ity atrocyate

na hi sanmātragrāhī saṃgraho nayo darśanaṃ syād ity ativyāptiḥ śaṃkanīya tasya śrutabhedatvād aspaṣṭāvabhāsitayā nayatvopapatteḥ śrutabhedā nayā iti vacanāt nāpy ātmamātragrahaṇaṃ darśanaṃ cakṣuravadhikevaladarśanānām abhāvaprasaṃgāt cakṣurādyapekṣasyātmanas tadāvaraṇakṣayopaśamaviśiṣṭasya cakṣurdarśanādivibhāgabhāktve tu nātmamātragrahaṇe darśanavyapadeśaḥ śreyānityagre prapaṃcato vicārayiṣyate

ya evāhaṃ kiṃcid iti vastumātram iṃdriyāniṃdriyābhyām adrākṣaṃ sa eva tadvarṇasaṃsthānādisāmānyabhedenāvagṛhṇāmi tadviśeṣātmanākāṃkṣāmi tad eva tathāvaimi tad eva dhārayāmīti kramaśaḥ svayaṃ darśanāvagrahādīnām iṃdriyāniṃdriyotpādyatvaṃ pratīyate pramāṇabhūtāt pratyabhijñānāt kramabhāvyanekaparyāyavyāpino dravyasya niścayād ity uktaprāyam

aupaśamikādayo hi paṃca jīvasya bhāvāḥ saṃvedanātmakā evopayogasvabhāvajīvadravyārthād eva tatra keṣāṃcid asaṃvedanātmatvopadeśād anyathā tadvyavasthitivirodhād iti vakṣyate

ālocanasaṃkalpanābhimananādhyavasānanāmānovagrahādayaḥ pradhānasya vivartāś cetanāḥ puṃsaḥ svabhāva iti ye py āhus te pi na yuktavādinaḥ svasaṃvedanātmakatvād eva teṣām ātmasvabhāvatvaprasiddher anyathopagame svasaṃvittivirodhāt na hīdaṃ svasaṃvedanaṃ bhrāṃtaṃ bādhakābhāvād ity uktaṃ purastāt

tataḥ kramabhuvo vagrahādayo anabhyas tadeśādāv ivābhyastadeśādau siddhāḥ svāvaraṇakṣayopaśamaviśeṣāṇāṃ kramabhāvitvāt atrāparaḥ prāha nākṣajo vagrahas tasya vikalpātmakatvāt tata eva na pramāṇam avastuviṣayatvād iti taṃ pratyāha

dravyaparyāyasāmānyaviṣayo vagraho kṣajo yuktaḥ pratisaṃkhyānenāvirodhyatvād viśadatvāc ca tasyānakṣajatve tadayogāt śakyaṃte hi kalpanāḥ pratisaṃkhyānena nivārayituṃ neṃdriyabuddhaya iti svayam iṣṭeḥ manovikalpasya vaiśadyāniṣedho pramāṇaṃ cāyaṃ saṃvādakatvāt sādhakatamatvād aniścitārthaniścāyakatvāt pratipattrapekṣaṇīyatvāc ca na punar nirvikalpakaṃ darśanaṃ tadviparītatvāt sannikarṣādivat phalaṃ punar avagrahasya pramāṇatve svārthavyavasthitiḥ sākṣātparaṃparayā tv īhā hānādibuddhir vā nanu ca pramāṇāt phalasyābhede kathaṃ pramāṇaphalavyavasthā virodhād iti cet na ekasyānekātmano jñānasya sādhakatamatvena pramāṇatvavyavasthiteḥ kriyātvena phalatvavyavasthānād virodhānavatārāt katham ekaṃ jñānaṃ karaṇaṃ kriyā ca yugapad iti cet tacchaktidvayayogāt pāvakādivat pāvako dahaty auṣṇyenety atra hi dahanakriyā tatkāraṇaṃ cauṣṇyaṃ yugapatpāvake dṛṣṭaṃ tacchaktidvayasaṃbaṃdhād iti nirṇītaprāyaṃ nanv atho pi vaiśadyasya pratisaṃkhyānānirodhyatvasya cāsaṃbhavān na tato vagrahasyākṣajatvasiddhir iti parākūtam upadarśya nirākurute

spaṣṭākṣāvagrahajñānāvaraṇakṣayopaśamayogyatā hi spaṣṭākṣāvagrahasya hetur aspaṣṭākṣāvagrahajñānāvaraṇakṣayopaśamalakṣaṇā punar aspaṣṭākṣāv agrahasyeti tata evobhayor apy avagrahaḥ siddhaḥ paropagamasya vāsanādes taddhetutvāsaṃbhavāt saṃpratīhāṃ vicārayitum upakramyate kim aniṃdriyajaivāhosvidakṣajaivobhayajaiva veti tatra

na hi mānasaṃ pratyakṣam īhāstu spaṣṭatvād akṣajñānasamanaṃtarapratyayatvāc ca niścayātmakam api jātyādikalpanārahitam abhrāṃtaṃ ceti kaścit tadaniścayātmakam eva nirvikalpasyābhrāṃtasya ca niścayātmavirodhād ity aparaḥ tanmatam apākurvann āha

nanv evaṃ parasyāpi samānetarajñānasaṃtānaikatvam adṛṣṭaviśeṣād evāviruddhamatokṣajñānasamanaṃtarapratyayaṃ niścayātmakaṃ mānasapratyakṣaṃ siddhyatīty abhyupagame pi dūṣaṇam āha

yathaiva hy akṣavyāpārābhāve mānasapratyakṣasya niścayātmakasyotpattau jātyaṃdhādīnām api tadutpattiprasaṃgād aṃdhabadhiratādivirodhas tathā manovyāpārāpāye py akṣajñānasyotpattir viguṇamanaskasyāpi tadutpattiprasaṃgāt manaskārāpekṣatvavirodha ity akṣamanopekṣam akṣajñānam akṣamanopekṣatvād eva ca niścayātmakam astu kim anyena mānasapratyakṣeṇa nanu yady ekam evedam iṃdriyāniṃdriyanimittarūpādijñānaṃ tadā kathaṃ kramato vagrahehāsvabhāvau parasparaṃ bhinnau syātāṃ no cet katham ekaṃ tadvirodhād ity atrocyate

pratyakṣaparokṣavyaktirūpam ekam arthaṃ vicitrābhāsaṃ jñānaṃ vā svayam aviruddhaṃ yugapad abhyupagacchat kramato dravyaparyāyātmakam arthaṃ paricchiṃdadavagrahehāsvabhāvabhinnam ekaṃ matijñānaṃ viruddham udbhāvayatīti kathaṃ viśuddhātmā tadaśakyavivecanasyāviśeṣāt na hy ekasyātmano varṇasaṃsthānādiviśeṣaṇadravyatadviśeṣyagrāhiṇāvagrahehāpratyayau svahetukramāt kramaśo bhavan na vātmāṃtaraṃ netuṃ śakyau saṃtau śakyavivecanau na syātāṃ citrajñānavat tathā pratīter aviśeṣāt kathaṃ punar avāyaḥ syād ity āha

nanu ca yatraivāvagrahagṛhītārthasya viśeṣapravartanam īhāyās tatraivāvāyasya dhāraṇāyāś ca tato nāvāyadhāraṇāyāḥ pramāṇatvaṃ gṛhītagrahaṇād iti parākūtam anūdya pratikṣipann āha

saty api gṛhītagrāhitve vāyadhāraṇayoḥ svasminn arthe ca pramāṇatvaṃ yuktam upayogaviśeṣāt na hi yathehā gṛhṇāti viśeṣaṃ kadācit saṃśayādihetutvena tathā cāvāyaḥ tasya dṛḍhataratvena sarvadā saṃśayādyahetutvena vyāpārāt nāpi yathāvāyaḥ kadācid vismaraṇahetutvenāpi tatra vyāpriyate tathā dhāraṇā tasyāḥ kālāṃtarāvismaraṇahetutvenopayogādīhāvāyābhyāṃ dṛḍhatamatvāt prapaṃcato niścitaṃ caitatsmaraṇādipramāṇatvaprarūpaṇāyām iti neha pratanyate

kimartham idaṃ sūtraṃ bravīti yady avagrahādiviṣayaviśeṣanirjñānārthaṃ tadā na vaktavyam uttaratra sarvajñānānāṃ viṣayaprarūpaṇāt prayojanāṃtarābhāvād iti manyamānaṃ pratyāha

nāvagrahādīnāṃ viṣayaviśeṣanirjñānārtham idam ucyate prādhānyena kiṃ tarhi bahvādikarmadvāreṇa teṣāṃ prabhedaniścayārthaṃ karmaṇi ṣaṣṭhīvidhānāt kathaṃ tarhi bahvādīnāṃ karmaṇām avagrahādīnāṃ ca kriyāviśeṣāṇāṃ parasparam abhisaṃbaṃdha ity āha

bahuvidhasya tryādiprakārasya vipulaprakārasya vā taditarasyaikadviprakārasyālpaprakārasya vā kṣiprasyācirakālapravṛtter itarasya cirakālapravṛtteḥ aniḥsṛtasyāsakalapudgalodgatimata itarasya sakalapudgalodgatimataḥ anuktasyābhiprāyeṇa vijñeyasyetarasya sarvātmanā prakāśitasya dhruvasyāvicalitasyetarasya vicalitasyāvagraha ity aśeṣato vagrahaḥ saṃbaṃdhanīyaḥ tathehā tathāvāyas tathā dhāraṇeti samudāyato bhisaṃbaṃdho niṣṭapratipattihetuḥ pratikṣipto bhavati kathaṃ bahubahuvidhayos taditarayoś ca bheda ity āha

vyaktiviśeṣau bahutvataditaratvadharmau jātiviṣayau tu bahuvidhatvataditaratvadharmāv iti bahubahuvidhayos taditarayoś ca bhedaḥ siddhaḥ evaṃ bahvekavidhayor abheda ity apāstaṃ bahūnām apy anekānām ekaprakāratvaṃ hy ekavidhaṃ na punar bahutvam evety udāhṛtaṃ draṣṭavyam

acirakālatvaṃ hy āśupratipattiviṣayatvaṃ calitatvaṃ punar aniyatapratipattigocaratvam iti svabhāvabhedāt kṣiprādhruvaṃ naikyam avaseyaṃ tathā taditarayor akṣipradhruvayos tata eva

aniḥsṛtānuktayor niḥsṛtoktayoś ca naikatvacodanā yuktā lakṣaṇabhedāt kuto bahvādīnāṃ prādhānyena taditareṣāṃ guṇabhāvena pratipādanaṃ na punar viparyayeṇety atrocyate

atha bahvādīnāṃ kramanirdeśakāraṇam āha

tattadviṣayatvāder bahvādīn samabhyārhitān tathā bodhyaṃ tadvācakānāṃ ca kramanirdeśakāraṇaṃ bahvādīnāṃ hi śabdānām itaretarayoge dvaṃdve bahuśabdo bahuvidhaśabdāt prāk prayukto bhyarhitatvāt so pi kṣipraśabdāt so py aniḥsṛtaśabdāt so py anuktaśabdāt so pi dhruvaśabdāt evaṃ kathaṃ śabdānām abhyarhitatvaṃ tadvācyānām arthānām abhyarhitatvāt tad api kathaṃ tadgrāhiṇāṃ jñānānām abhyarhitatvopapatteḥ so pi jñānāvaraṇavīryāṃtarāya kṣayopaśamaviśeṣaprakarṣād uktaviśuddhiprakarṣasya paramārthato bhyarhitasya bhāvād iti tad eva yathoktakramanirdeśakasya kāraṇam avasīyate kāraṇāṃtarasyāpratīteḥ

bahvarthaviṣayo na syād vikalpaḥ katham anyathā

spaṣṭaḥ paraṃparayā sa parihāras tathā sati yathaiva bahvarthajñānāni bahūny evānusaṃdhānavikalpas tatpṛṣṭhajaḥ spaṣṭo vyavasyati tathā spaṣṭo vyavasāyaḥ sakṛdbahūn bahubidhān vā padārthānālaṃbatāṃ virodhābhāvāt paraṃparayā śaśvad evaṃ parihṛtaṃ syāt tato jhaṭiti bahvādyarthasyaiva pratipatteḥ

na hi bahutvam idam iti jñānaṃ bahuṣv artheṣu kasyacic cakāsti bahavo mī bhāvā ity ekasya vedanasyānubhavāt saṃkhyeyebhyo bhinnām eva bahutvasaṃkhyāṃ saṃcinvan bahavo rthā iti cet teṣāṃ satsamavāyitvād ity ayuktā pratipattiḥ kuṭādyavayavipratipattau sākṣāt tadāraṃbhakaparamāṇupratipattiprasaṃgāt anyatra pratipattau nānyatra pratipattir iti cet tarhi bahutvasaṃvittau bahvarthasaṃvittir api mā bhūt yeṣāṃ tu bahutvasaṃkhyāviśiṣṭeṣv artheṣu jñānaṃ pravartamānaṃ bahavo rthā iti pratītiḥ teṣāṃ na doṣo sti bahutvasaṃkhyāyāḥ saṃkhyeyebhyaḥ sarvathā bhedānabhyupagamāt guṇaguṇinoḥ kathaṃcid abhedasya yuktyā vyavasthāpanāt tato na pratyarthavaśavarti vijñānaṃ bahubahuvidhe saṃvedanavyavahārābhāvaprasaṃgāt

na hi nagaraṃ nāma kiṃcid ekam asti grāmādi vā yatas tadvedanaṃ pratyarthavaśavarti syāt prāsādādīnām alpasaṃyuktasaṃyogalakṣaṇāt pratyāsattir nagarādīti cet na prāsādādīnāṃ svayaṃ saṃyogatvena saṃyogāṃtarānāśrayatvāt kāṣṭheṣṭakādīnāṃ tallakṣaṇā pratyāsattir nagarādi bhavaṃtv iti cen na tasyāpy anekagatvāt na hi yathaikasya kāṣṭhāder ekena kenacid iṣṭakādinā saṃyogaḥ sa evānyenāpi sarvatra saṃyogatvasyaikatvavyāpitvādiprasaṃgāt samavāyavat citraikarūpavaccitraikasaṃyogo nagarādyekam iti cen na sādhyasamatvād udāharaṇasya na hy ekaṃ citraṃ rūpaṃ prasiddham ubhayor asti

yathānekavarṇamaṇer mayūrāder vānekavarṇātmakasyaikasya citravyapadeśas tathā sarvatra rūpādāv api sa vyavatiṣṭhate nānyathā na hy ekatra citravyavahāro yuktaḥ saṃtānāṃtarārthanīlādivat nāpy anekatraiva tadvad eveti nirūpitaprāyam nanv evaṃ dravyam evaikam anekasvabhāvaṃ citraṃ syān na punar ekaṃ rūpaṃ tathā ca tatra citravyavahāro na syāt atrocyate

nanu rūpaṃ guṇas tasya katham anekasvabhāvatvaṃ virodhāt naitat sādhu yataḥ

na hi guṇasya nirguṇatvavannirviśeṣatvaṃ rūpe nīlanīlataratvādiviśeṣapratīteḥ pratiyogyapekṣas tatra viśeṣo na tāttvika iti cen na pṛthaktvāder atāttvikaprasaṃgāt pṛthaktvāder anekadravyāśrayasyaivotpatter na pratiyogyapekṣatvam iti cen na tathāpi tasyaikapṛthaktvādipratiyogyapekṣayā vyavasthānāt sūkṣmatvādyapekṣaikadravyāśrayā mahatvādivat tasyāskhalatpratyayaviṣayatvena pāramārthikatvena nīlataratvāder api rūpaviśeṣasya pāramārthikatvaṃ yuktam anyathā nairātmyaprasaṃgāt nīlataratvādivatsarvaviśeṣāṇāṃ pratikṣepe dravyasyāsaṃbhavāt tato dravyavadguṇāder anekasvabhāvatvaṃ pratyayaviruddham avaboddhavyam

siddhe py ekānekasvabhāve jātyaṃtare sarvavastuni syādvādināṃ citravyavahārārhe tato yoddhārakalpanayā kvacid ekatrārthitvād ekam idam iti kvacid anekārthitvād anekam idam iti vyavahāro janaiḥ pratanyata iti sarvatra sarvadā citravyavahāraprasaṃgataḥ kvacit punar ekānekasvabhāvabhāvārthitvāc citravyavahāro pīti naikam eva kiṃcic citraṃ nāma yatra niyataṃ vedanaṃ syāt pratyarthavaśavartīti

yo hy anekatrārthe kṣāvabhāsanam īśvarajñānavadād ity aprakāśanavad vyācakṣīta nanu tadgrahaṇaṃ smṛtisahāyeneṃdriyeṇa janitaṃ tasya pratyarthivaśavartitvāt sa idaṃ praṣṭavyaḥ kim idaṃ bahvādyarthe avagrahādivedanaṃ smṛtinirapekṣiṇākṣeṇa janyate smṛtisahāyena vā prathamapakṣe siddhaṃ syādvādimataṃ bahvādyarthāvabhāsanasyaivāvagrahādijñānatvena vyavasthāpanāt dvitīyakalpanāyāṃ tu pratītivirodhataḥ svayam anubhūtapūrve pi bahvādyarthe vagrahādipratīteḥ smṛtisahāyeṃdriyajanyatvāsaṃbhavāt tatra smṛter anudayāt tasyāḥ svayam anubhūtārtha eva pravartanād anyathātiprasaṃgāt tato nedaṃ bahvādyavagrahādijñānam avabhāsanād bhinnaṃ śabdajñānavatsmṛtisāpekṣaṃ grahaṇam iti maṃtavyaṃ tato yugapadanekāṃtārthe na syāt bhavatu nāma dhāraṇāparyaṃtam avabhāsanaṃ tatra na punaḥ smaraṇādikaṃ virodhād iti manyamānaṃ pratyāha

na hi dhāraṇāviṣaye bahvādyarthe smṛtir virudhyate tanmūlāyās tatra pravṛtter jātucidabhāvaprasaṃgāt nāpi tatra smṛtiviṣaye pratyabhijñāyās tata eva nāpi pratyabhijñāviṣaye ciṃtāyāś ciṃtāviṣaye vābhinibodhasya tata eva pratīyate ca tatra tanmūlā pravṛttir abhrāṃtā ca pratītir iti niścitaṃ prāk

kṣiprāvagrahādivadakṣiprāvagrahādayaḥ saṃti trayātmano vastunaḥ siddheḥ

prāpyakāribhir iṃdriyaiḥ sparśanarasanaghrāṇaśrotrair anisṛtasyānuktasya cārthasyāvagrahādir anupapanna eva virodhāt tadupapannatve vā na tāni prāpyakārīṇi cakṣurvat cakṣuṣo pi hy aprāptārthaparicchedahetutvam aprāpyakāritvaṃ tac cānisṛtānuktārthāvagrahādihetoḥ sparśanādir astīti kecit

na hi vayaṃ kārtsnyenāprāptim arthasyānisṛtatvam anuktatvaṃ vā brūmahe yatas tadavagrahādihetor iṃdriyasyāprāpyakāritvam āyujyate kiṃ tarhi sūkṣmair avayavais tadviṣayajñānāvaraṇakṣayopaśamarahitajanāvedyaiḥ kaiścit prāptānavabhāsasya cānisṛtasyānuktasya ca paricchede pravartamānam iṃdriyaṃ nāprāpyakāri syāc cakṣuṣy evam aprāpyakāritvasyāpratīteḥ kathaṃ tarhi cakṣuraniṃdriyābhyām anisṛtānuktāvagrahādis tayor api prāpyakāritvaprasaṃgād iti cen na yogyadeśāvasthiter eva prāpter abhidhānāt tathā ca rasagaṃdhasparśānāṃ svagrāhibhir iṃdriyaiḥ spṛṣṭibaṃdhasvayogyadeśāvasthitiḥ śabdasya śrotreṇa spṛṣṭimātraṃ rūpasya cakṣuṣābhimukhatayānatidūrā tayāvasthitiḥ sā ca yathā sakalasya vastrādes tathā tadavayavānāṃ ca keṣāṃcid iti tatparicchedinā cakṣuṣā prāpyakāritvam upaḍhaukate svasminn aspṛṣṭānām abaddhānāṃ ca tadavayavānāṃ kiyatāṃ cittena paricchedanāt tāvatā cānisṛtānuktāvagrahādisiddheḥ kim adhikenābhihitena

yadi kaścid dhruva evārthaḥ kaścid adhruvaḥ syāt tadā syādvādinas tatrāvagrahāvabodham ācakṣāṇasya svasiddhāṃtabādhaḥ syān na punar ekam arthaṃ kathaṃcid dhruvam adhruvaṃ cāvadhārayatas tasya siddhāṃte suprasiddhatvāt sa tathā virodho bādhaka iti cet na tasyāpi supratīte viṣaye 'navakāśāt pratītaṃ ca sarvasya vastuno nityānityātmakatvāt pratyakṣatonumānāc ca tasyāvabodhād anyathā jātucidapratīte paramārthato nobhayarūpatārthasya tatrānyatarasvabhāvasya kalpanāropitatvād ity api na kalpanīyaṃ nityānityasvabhāvayor anyatarakalpitatve tadavinābhāvino parasyāpi kalpitatvaprasaṃgāt na cobhayos tayoḥ kalpitatve kiṃcid akalpitaṃ vastuno rūpam upapattim anusarati yatas tatra vyavatiṣṭhate vāyam iti tadubhayam aṃjasābhyupagaṃtavyam

kimartham idaṃ sūtryate sāmarthyasiddhatvād iti ced atrocyate

na kaścid dharmī vidyate bahvādibhyo nyo 'nanyo vānekadoṣānuṣaṃgāt tadabhāvena te pi dharmiṇāṃ dharmaparataṃtralakṣaṇatvāt svataṃtrāṇām asaṃbhavāt tataḥ keṣām avagrahādayaḥ kriyāviśeṣā ity ākṣipaṃtaṃ pratīdam ucyate arthasyābādhitapratītisiddhasya dharmiṇo bahvādīnāṃ setarāṇāṃ tatparataṃtratayā pratīyamānānāṃ dharmāṇām avagrahādayaḥ paricchittiviśeṣās tad ekaṃ matijñānam iti sūtratrayeṇaikaṃ vākyaṃ caturthasūtrāpekṣeṇa vā pratipattavyaṃ

kaḥ punar artho nāmety āha

na hi dharmī dharmebhyo 'nya eva yataḥ saṃbaṃdhāsiddhir anupakārāt tadupakāre vā kāryakāraṇabhāvāpattes tayor dharmadharmibhāvābhāvo gnidhūmavat dharmiṇi dharmāṇāṃ vṛttau ca sarvātmanā pratyekaṃ dharmibahutvāpattiḥ ekadeśena sāvayavatvaṃ punas tebhyo vayavebhyo bhede sa eva paryanuyogo navasthā ca prakārāṃtareṇa vṛttāv adṛṣṭaparikalpanam ityādidoṣopanipātaḥ syāt nāpy ananya eva yato dharmy eva vā dharma eva tadanye ṃtarāyāḥ ye cobhayāsattvaṃ tato pi sarvo vyavahāra ity upālaṃbhaḥ saṃbhavet nāpi tenaiva rūpeṇānyatvam ananyatvaṃ ca dharmadharmiṇor yato virodhobhayadoṣasaṃkaravyatikarāḥ pratipattavyāḥ syuḥ kiṃ tarhi kathaṃcid anyatvam ananyatvaṃ ca yathāpratīti jātyaṃtaram aviruddhaṃ citravijñānavatsāmānyaviśeṣavad vā sattvādyātmakaikapradhānavad vā citrapaṭavadvety uktaprāyaṃ tata eva na siddhānām asiddhānāṃ vā bahvādīnāṃ dharmiṇi na pārataṃtryānupapattiḥ kathaṃcit tādātmyasya tataḥ pārataṃtryasya vyavasthiteḥ na ca taddravyārthataḥ satāṃ paryāyārthato 'satāṃ dharmāṇāṃ dharmī viruddhyate 'nyathaiva virodhāt tato dravyaparyāyātmārthau dharmī vyaktaḥ pratīyatām avyaktasya vyaṃjanaparyāyasyottarasūtre vidhānāt dravyanirapekṣas tv arthaparyāyaḥ kevalo nārtho tra tasyāpramāṇakatvāt nāpi dravyamātraṃ parasparaṃ nirapekṣaṃ tadubhayaṃ vā tata eva na caivaṃbhūtasyārthasya vivartānāṃ bahvādītarabhedabhṛtām avagrahādayo virudhyaṃte yena evaikaṃ matijñānaṃ yathoktaṃ na siddhyet

nārabdhavyam idaṃ pūrvasūtreṇaiva siddhatvāt ity ārekāyām āha

kiṃ punar vyaṃjanam ity āha

nanu ca dūratamadeśavartini pādapādau jñānam aspaṣṭam asmadāder asti viśeṣaviṣayaṃ cādityakiraṇeṣu dhyāmalākāram adhukaracaraṇavadavabhāsanam ulūkādīnāṃ prasiddhaṃ nanu tadakṣajaṃ śrutam aspaṣṭatvāc chrutam aspaṣṭatarkaṇam iti vacanāt tato na tena vyabhicāro kṣajatvasya hetoḥ spaṣṭatve sādhye vyaṃjanāvagrahe dharmiṇīti kaścit tan na yuktyāgamāviruddhaṃ daviṣṭhapādapādijñānam akṣajam akṣānvayavyatirekānuvidhāyitvāt sannikṛṣṭapādapādivijñānavat śrutajñānaṃ vā na bhavati sākṣāt paraṃparayā vā matipūrvakatvābhāvāt tadvad eveti yuktiviruddham āgamaviruddhaṃ ca tasya śrutajñānatvaṃ yato dhīmadbhir anubhūyate na cāspaṣṭatarkaṇaṃ śrutasya lakṣaṇaṃ smṛtyāder api śrutatvaprasaṃgāt matigṛhīte rthe niṃdriyabalād aspaṣṭasvasaṃvedanapratyakṣād anyatvāt tarkaṇaṃ nānāsvarūpaprarūpaṇaṃ śrutam iti tasya vyākhyāne 'śrutaṃ matipūrvaṃ' ity etad eva lakṣaṇaṃ tathoktaṃ syāt tac ca na prakṛtajñāne sti na hi sākṣāc cakṣurmatipūrvakaṃ tatspaṣṭapratibhāsānaṃtaraṃ tadaspaṣṭāv abhāsanaprasaṃgāt nāpi paraṃparayā liṃgādiśrutajñānapūrvakatvena tasyānanubhavāt na cātra yādṛśam akṣānapekṣaṃ pādapādi sākṣātkaraṇapūrvakaṃ prarūpaṇam aspaṣṭaṃ tādṛśam anubhūyate yena śrutajñānaṃ tadanumanyemahi śrutasya smṛtyādyapekṣayā spaṣṭatvāt saṃsthānādisāmānyasya pratibhāsanāt sannikṛṣṭapādapādipratibhāsanāpekṣayā tu daviṣṭhapādapādipratibhāsanam aspaṣṭam akṣajam apīti yukto nena vyabhicāraḥ prakṛtahetoḥ aparaḥ prāha spaṣṭam eva sarvavijñānaṃ svaviṣaye nyasya tadvyavasthāpakatvāyogād apratibhāsanavat tato nāspaṣṭo vyaṃjanāvagraha iti manyeta spaṣṭāspaṣṭāvabhāsayor abādhitavapuṣoḥ svayaṃ sarvasyānubhavāt nanu cāspaṣṭatvaṃ yadi jñānadharmas tadā katham arthasyāspaṣṭatvam anyasyāspaṣṭatvād anyasyāspaṣṭatve tiprasaṃgād iti cet tarhi spaṣṭatvam api yadi jñānasya dharmas tadā katham arthasya spaṣṭatātiprasaṃgasya samānatvāt viṣaye viṣayidharmasyopacārād adoṣa iti cet tata evānyatrāpi na doṣaḥ yathaiva hi dūrād aspaṣṭasvabhāvatvam arthasya sannikṛṣṭaspaṣṭatāpratibhāsanaṃ bādhyate tathā sannihitārthasya spaṣṭatvam api dūrād aspaṣṭatā pratibhāsena nirākriyata iti nārthaḥ svayaṃ kasyacit spaṣṭo 'spaṣṭo vā svaviṣayajñānaspaṣṭatvāspaṣṭatvābhyām eva tasya tathā vyavasthāpanāt nanv evaṃ jñānasya kutaḥ spaṣṭatā svajñānatvād iti cen na anavasthānuṣaṃgāt svata eveti cet sarvajñānānāṃ spaṣṭatvāpattir ity atra kaścid ācaṣṭe akṣāt spaṣṭatā jñānasyeti tadayuktaṃ daviṣṭhapādapādijñānasya divā tāmasakhagakulavijñānasya ca spaṣṭatvaprasaṃgāt tadutpādakam akṣam eva na bhavati dūratamadivasakarapratāpābhyām upahatatvāt marīcikāsu toyākārajñānotpādakākṣavad iti cet tarhi tābhyām akṣasya svarūpam upahanyate śaktir vā na tāvadādyaḥ pakṣaḥ tatsvarūpasyāvikalasyānubhavāt dvitīyapakṣe tu yogyatāsiddhis tadvyatirekeṇākṣaśakter avyavasthiteḥ kṣayopaśamaviśeṣalakṣaṇāyāḥ yogyatāyā eva bhāveṃdriyākhyāyāḥ svīkaraṇārhatvāt

yathā spaṣṭajñānāvaraṇavīryāṃtarāya kṣayopaśamaviśeṣād aspaṣṭatā vyavatiṣṭhata iti nānyo hetur avyabhicārī tatra saṃbhāvyate tato rthasyāvagrahādiḥ spaṣṭo vyaṃjanasyāspaṣṭo 'vagraha eveti sūktam

kim avagrahehādīnāṃ sarveṣāṃ pratiṣedhārtham idam āhosvidvyaṃjanāvagrahasyaiveti śaṃkāyām idam ācaṣṭe

na hi yathā svārthayoḥ spṛṣṭilakṣaṇāprāptir anyopacayaspṛṣṭitāratamyād bhidyate tathā tayoḥ prāptir deśavyavadhānalakṣaṇāpi kārtsnyenāspṛṣṭer aviśeṣāt tadvyavadhāyakadeśās padād aprāptir api bhidyate eveticet kim ayaṃ paryudāsapratiṣedhaḥ prasajyapratiṣedho vā pratham apakṣekṣārthāprāptir anyā na vārthaḥ punar evaṃ nañ iva yuktam anyasadṛśādhikaraṇe tathā hy arthagatiḥ iti vacanāt sā ca nāvagrahādeḥ kāraṇam iti tadbhede pi kutas tadbhedaḥ dvitīyapakṣe tu prāpter abhāvo 'prāptiḥ sā ca na bhidyate bhāvasya svayaṃ sarvatrābhedāt katham avagrahādyutpattau sā kāraṇam iti cet tasyāṃ tatprādurbhāvānubhavāt nimittamātratvopapatteḥ prāptivat pradhānaṃ tu kāraṇaṃ svāvaraṇakṣayopaśama eveti na kiṃcana viruddham utpaśyāmaḥ atra parasya cakṣuṣi prāpyakāritvasādhanam anūdya dūṣayann āha

vyaktirūpasya cakṣuṣaḥ prāpyakāritve sādhye pratyakṣeṇa bādhyate pakṣo nuṣṇo gnir ityādivat pratyakṣataḥ sādhyaviparyasiddheḥ śaktirūpasya tasya tathātvasādhane numānena bādhyate tata eva sunirṇītāsaṃbhavadbādhake nāgamena ca kiṃ tadanumānaṃ pakṣasya bādhakam ity āha

kevalavyatirekānumānam anyathānupapattyekalakṣaṇayogād upapannaṃ pakṣasya bādhakam iti bhāvaḥ atra hetor asiddhatām āśaṃkya pariharann āha

vyaktirūpāc cakṣuṣaḥ śaktim ato nyatra dūrādideśe tiṣṭhatārthena ghaṭādinā śaktīṃdriyaṃ yujyate na punarvyaktinayanasthenāṃjanādineti ko nyo jaḍātmavādino brūyāt dūrādideśasthenārthena vyakticakṣuṣaḥ saṃbaṃdhapūrvakaṃ cakṣuḥ saṃbadhyate tadvedanasyānyathānupapatter iti cet syād etad evaṃ yady asaṃbaṃdhena tatra vedanam upajanayituṃ netreṇa na śakyeta manovat na hi prāptir eva tasya viṣayajñānajanananimittam aṃjanādeḥ prāptasyāpravedanāt yogyatāyās tatra bhāvāt tadapravedanam iti cet saivāstu kiṃ prāptinirbaṃdhena yogyatāyāṃ hi satyāṃ kiṃcid akṣaṃ prāptam arthaṃ paricchinatti kiṃcid aprāptam iti yathāpratītam abhyupagaṃtavyaṃ na hi prāptyabhāve rthaparicchedanayogyatākṣasya na saṃbhavati manovadvirodhābhāvāt yena pratītyatikramaḥ kriyate tato na svarūpāsiddho hetuḥ

pakṣāvyāpako pi na bhavatīty āhaḥ

cakṣur eva hy anupakṣīkṛtaṃ na punar manas tasyāprāpyakāritvena prasiddhatvāt svayam aprasiddhasya sādhyatvena vyavasthāpanāt na vedam aprasiddham ity āha

na hy atītādayo dūrasthārthā manasā prāpyakāriṇā viṣayīkartuṃ śakyā iti sarvaiḥ pravādibhir aprāpyakāri tadaṃgīkartavyam anyathātītadūrādivastuparicchitter anupapatteḥ tato na pakṣāvyāpako hetuḥ spṛṣṭānavagrahād iti pakṣīkṛte cakṣuṣi bhāvāt nāpy anaikāṃtiko viruddho vā prāpyakāriṇi vipakṣe sparśanādāv asaṃbhavād ity ato hetor bhavaty eva sādhyasiddhiḥ itaś ca bhavatīty āha

nanu ca yady aṃtaritārthagrahaṇaṃ svabhāvakālāṃtaritārthagrahaṇam iṣyate tadā na siddhaṃ sādhanaṃ cakṣuṣi tadabhāvāt deśāṃtaritārthagrahaṇaṃ cet tad eva sādhyaṃ sādhanaṃ cety āyātaṃ deśāṃtaritārthagrāhitvam eva hy aprāpyakāritvam iti kaścit tad asat cakṣuṣo prāptam arthaṃ paricchettuṃ śakteḥ sādhyatvāt tatrāprasiddhatvād aprāptakāraṇaśaktitvasyāprāpyakāritvasyeṣṭatvāt sādhanasya punar aṃtaritārthagrahaṇasya svasaṃvedanapratyakṣasiddhasyābhidhānāt

nanu ca kācādyaṃtaritārthasya prāptasyaiva cakṣuṣā paricchedād asiddho hetur ity āśaṃkāṃ pariharann āha

niṣṭhurasthirasvabhāvān sphaṭikādīn vibhajya nayanaraśmayaḥ prakāśayaṃti na punar mṛdunāśisvabhāvāṃs tūlarāśyādīn iti kim atyadbhutam āśritya hetor asiddhatām udbhāvayaṃtaḥ kathaṃ svasthāḥ

na hi sphaṭikādau pratyabhijñānasyaikatvaparāmarśinaḥ kiṃcid bādhakam asti puruṣādivat

tadbhedenābhyupagame tu bādhakam astīty āha

satataṃ paśyato hi kācaśilādīn nayanaraśmayo niraṃtaraṃ bhidaṃtīti pratiṣṭhāyāṃ katham abhinnasvabhāvānāṃ tathā tasya hastena grahaṇaṃ tac ced asti tadbhedābhyupagamaṃ bādhiṣyata iti kiṃ naściṃtayā

sphaṭikāder āśūtpādavināśābhyām abhedagrahaṇaṃ niraṃtaraṃ paśyataḥ saṃtataṃ na tadbhedābhyupagamasya bādhakam ity ayuktam āśv eva sparśanadarśanayos tatra prasaṃgāt sparśanāsparśanayoś ca na ca tatra tadā kasyacid upayuktasyādarśanāsparśanābhyāṃ vyavahitadarśanasparśane samanubhūyete tadvināśasya pūrvottarotpādābhyām āśu bhāvibhyāṃ tirohitatvān na tatrādarśanam asparśanaṃ vā syād iti cet nanv evaṃ tadutpādasya pūrvottaravināśābhyām āśu bhāvibhyām eva virodhān nādarśanasparśana mā bhūtāṃ tadutpādayoḥ svamadhyagatavināśatirodhāne sāmarthyaṃ bhāvasvabhāvatvena balīyastvāt tadvināśayoḥ svamadhyagatotpādatirodhāne 'bhāvasvabhāvatvena durbalatvād iti cen na bhāvābhāvasvabhāvayoḥ samānabalatvāt tayor anyatarabalīyastve yugapadbhāvābhāvātmakavastupratītivirodhāt na hi vastuno bhāva eva kadācit pratīyate svarūpādicatuṣṭayeneva pararūpādicatuṣṭayenāpi bhāvapratītiśakteḥ na cānādyanaṃtasarvātmakaṃ ca vastu pratibhāti yatas tathābhyupagamaḥ śreyān nāpy abhāva eva vastuno nubhūyate pararūpādicatuṣṭayeneva svarūpādicatuṣṭayenāpy abhāvapratipattiprasaṃgāt na ca sarvathāpy asat pratibhāti yatas tadabhyupagamo pi kasyacit pratitiṣṭhet prarūpitaprāyaṃ ca bhāvābhāvasvabhāvavas tu pratibhāsanam iti kṛtaṃ prapaṃcena sarvathotpāde vināśe ca punaḥ punaḥ sphaṭikādau darśanasparśanayoḥ sāṃtarayoḥ prasaṃjanasya durnivāratvāt tadartho numīyeteti cen na teṣāṃ kācāder na bhrāṃtatvam arthoparaktasya vijñānasyānudgatir naḥ

yathaivātrāsmadādivinirmitetaraccharīrādiviśiṣṭaṃ kāryam upalabhya tasyeśvareṇātyaṃtaparokṣeṇa nirmitatvam anumīyate bhavatā tathā parair api vijñānaṃ nīlādyarthākāraviśiṣṭaṃ kāryam abhisaṃvedya nīlādyartho numīyata iti samaṃ paśyāmaḥ yathā ca kācādyaṃtaritārthe pratyakṣatā vyavahāro vibhramavaśād evaṃ bahirarthe pīti kuto matāṃtaraṃ nirākriyate

na ca nayanaraśmayaḥ prasiddhāḥ pramāṇasāmarthyādeḥ sphaṭikādīn vibhajya ghaṭādīn prakāśayaṃtīty āha

cakṣuṣas taijasatve sādhye rūpasyaiva vyaṃjakatvād ity asya hetoś caṃdrādyudyotena mūloṣṇatvarahitena pārthivatvena vyabhicārād agamakatvāt tattaijasatvasyāsiddher na tato raśmivaccakṣuṣaḥ siddhyet

taijasam evāṃjanādi rūpaprakāśane netrasya sahakāri na punaḥ pārthivam eva tatrānudbhūtasya tejodravyabhāvād ity ayuktaṃ pramāṇābhāvāt taijasam aṃjanādi rūpāvabhāsane nayanasahakāritvād dīpādivaty apy asamyak caṃdradyotādinānaikāṃtāt tasyāpi pakṣīkaraṇān na vyabhicāra iti cen na hetoḥ kālātyayāpadiṣṭatvaprasaṃgāt pakṣasya pratyakṣānumānāgamabādhitatvāt tasya pratyakṣeṇātaijasatvenānubhavāt na taijasaś caṃdrodyoto nayānānaṃdahetutvāt salilādivad ity anumānāt mūloṣṇavatī prabhā teja ity āgamāc cābdhijalakallolaiś caṃdrakāṃtapratihatāḥ sūryāṃśavaḥ pradyotaṃte śiśirāś ca bhavaṃti tata eva nayanānaṃdahetava ity āgamas tu na pramāṇaṃ yuktyān anugṛhītatvāt tathāvidhāgamāṃtaravat tadananugṛhītasyāpi pramāṇatve tiprasaṃgāt puruṣādvaitapratipādakāgamasya pramāṇatvaprasaṃgāt sakalayaugamatavirodhāt kiṃca

tad evaṃ taijasatvād ity asya hetor asiddhatvān na cakṣuṣi raśmivattvasiddhinibaṃdhanatvaṃ yatas tasya raśmayo rthaprakāśanaśaktayaḥ syuḥ satām api teṣāṃ bṛhattaragiriparicchedanam ayuktaṃ manaso dhiṣṭhāne sarvathety āha

evaṃ pakṣasyādhyakṣabādhām anumānabādhāṃ ca prarūpyāgamabādhāṃ ca darśayann āha

nanu nayanāprāpyakāritvasādhanasyāgamasya bādhārahitatvam asiddham iti parākūtam upadarśya dūṣayann āha

nanu ca prāṇādīṃdriyaṃ prāpyakāri prāptam api tatrāṇugaṃdhādiyoginaḥ paricchinatti nāsmadādes tādṛśādṛṣṭaviśeṣasyābhāvāt mahattvādyupetadravyaṃ gaṃdhādi tu paricchinatti tādṛgadṛṣṭaviśeṣasya sadbhāvād ity adṛṣṭavaicitryāt tadvijñānabhāvābhāvavaicitryaṃ manyamānān pratyāha

syādvādinām api hi cakṣuraprāpyakāri keṣāṃcid atiśayajñānabhṛtāmṛddhimatām asmadādyagocaraṃ viprakṛṣṭasvaviṣayaparicchedakaṃ tādṛśaṃ tadāvaraṇakṣayopaśamaviśeṣasadbhāvāt asmadādīnāṃ tu yathāpratīti svārthaprakāśakaṃ svānurūpatadāvaraṇakṣayopaśamād iti samamadṛṣṭavaicitryaṃ jñānavaicitryanibaṃdhanam ubhayeṣāṃ tato na nayanāprāpyakāritvaṃ bādhyate kenacit ghrāṇādiprāpyakāritvavad iti na tadāgamasya bādho sti yena bādhako na syāt pakṣasya tad evaṃ

na hi pakṣasyaivaṃ pramāṇabādhāyāṃ hetuḥ pravartamānaḥ sādhyasādhanāyālam atītakālatvād anyathātiprasaṃgāt

prāpyakāri cakṣurbhautikatvāt karaṇatvāt ghrāṇādivad ity atra na kevalaṃ pakṣaḥ pratyakṣādibādhitaḥ kālātyayāpadiṣṭaś ced dhetuḥ pūrvavad uktaḥ kiṃ tarhy anaikāṃtikaś ceti kathayann āha

nanu yathā harītakī prāpya malamaṃgād virecayati tathāyaskāṃtaparamāṇavaḥ śarīrāṃtargataṃ śalyaṃ prāpyākarṣaṃti śarīrād iti manyamānaṃ pratyāha

tarhi yathānanān nirgato vāyuḥ padmanīlādigaḥ prāpya pānīyamānanaṃ pratyākarṣati tathāyaskāṃtāṃtaragāḥ paramāṇavo bahir avasthitāyaskāṃtāvayavino nirgatāḥ prāpya lohaṃ taṃ praty evākarṣaṃtīti śaṃkamānaṃ pratyāha

tarhi puruṣaprayatnanirapekṣā yathādityaraśmayaḥ prāpya bhūgataṃ toyaṃ tam eva prati nayaṃti tathāyaskāṃtaparamāṇavo pīty abhimanyamānaṃ pratyāha

niḥpramāṇakam udāharaṇam āśrityāyaskāṃtasya prāpyakāritvaṃ vyavasthāpayat kathaṃ na svecchākāri tadāgamāt siddham iti cen na tasya pratyāgame sarvatra dṛṣṭeṣṭāviruddhena pramāṇatām ātmasāt kurvatā pratihatatvāt svayaṃ yuktān anugṛhītasya pramāṇatvān abhyupagamāc ca na tatas tatsiddhiḥ yato yaskāṃtasya prāpyakāritvasiddhau tenānaikāṃtikatvaṃ bhautikatvasya na syāt

prāpyakāri cakṣuḥ karaṇatvād dātrādivad ity atrāpy aṃśataḥ sarvān pratyudyotakareṇokto hetur anaikāṃtiko manasā maṃtreṇa ca sarvādyākṛṣṭikāriṇā pratyeyaḥ pakṣaś ca pramāṇābādhitaḥ pūrvavat

yatra karaṇatvam api cakṣuṣi prāpyakāritvasādhanāya nālaṃ ca tatrānyatsādhanaṃ dūrotsāritam eveti manovadaprāpyakāri cakṣuḥ siddhaṃ tataś ca na cakṣurmanobhyāṃ vyaṃjanasyāvagraha iti vyavatiṣṭhate

pudgalapariṇāmaḥ śabdo bāhyeṃdriyaviṣayatvāt gaṃdhādivad ityādi pramāṇasiddhāḥ śabdapariṇatapudgalāḥ ity agre samarthayiṣyāmahe te ca gaṃdhapariṇatapudgalavat kuṭyādikaṃ bhitvā sveṃdriyaṃ prāpravaṃtaḥ paricchedyā iti na teṣām aprāptānām iṃdriyeṇa grahaṇaṃ kathaṃ mūrtāḥ skaṃdhāḥ śrāvaṇasvabhāvāḥ kuṭyādinā mūrtimatā na pratihanyaṃte iti cet tav āpi vāyavīyā dhvanayaḥ śabdābhivyaṃjakāḥ kathaṃ te na pratihanyaṃte iti samānaṃ codyaṃ tatpratighāte tatra śabdasyābhivyakter ayogād anabhivyaktasya ca śravaṇāsaṃbhavād apratighātaḥ tasya kuṭyādinā siddhas tadaṃtaritasya śravaṇānyathānupapattir iti cet tata eva śabdātmanāṃ pudgalānām apratighāto stu dṛḍhaparihārāt dṛṣṭo hi gaṃdhātmapudgalānām apratighātās tadvacchabdānāṃ na virudhyate yadi punar amūrtasya sarvagatasya ca śabdasya parikalpanāt tadvyaṃjakānām evāpratighātāc chravaṇam ity abhiniveśaḥ tathā gaṃdhasyāmūrtasya kastūrikādidravyaviśeṣasaṃyogajanitāvayavā vyaṃjakāmūrtadravyāṃtareṇāpratihatās tathā ghrāṇahetavaḥ iti kalpanānuṣajyamānā kathaṃ nivāraṇīyā gaṃdhasyaivaṃ pṛthivīguṇatvavirodha iti cet śabdasyāpi pudgalatvavirodhas tathā paraiḥ śabdasya dravyāṃtaratvenābhyupagamād adoṣa iti cet tathā gaṃdho pi dravyāṃtaram abhyupagamyatāṃ pramāṇabalāyātasya parihartum aśakteḥ sparśādīnām apy evaṃ dravyāṃtaratvaprasaṃga iti cet tāny api dravyāṃtarāṇi saṃtu nirguṇatvāt teṣām adravyatvam iti cet tata eva gaṃdhasparśādīnāṃ dravyatvam astu teṣūpacaritamahattvādaya iti cet śabde py upacaritāḥ saṃtu kutaḥ śabdena tadupacāra iti cet gaṃdhādiṣu kutaḥ svāśrayamahattvād iti cet tata eva śabde pi mukhyamahattvāder asaṃbhavaḥ śabde kim avagataḥ tvayāpi gaṃdhādau sa kimu niścitaḥ gaṃdhādayo na mukhyamahattvādyupetāḥ śaśvadasvataṃtratvād abhāvavad ity ato numānāt tadasaṃbhavo niścita iti cet tata eva śabde pi sa niścīyatāṃ śabde tadasiddher na tanniśceyaḥ sarvadā tasyāsvataṃtrasyopalabdher iti cet gaṃdhādāv api tata eva tadasiddheḥ kutas tu tanniścayaḥ tasya kṣityādidravyataṃtratvena pratīter asvataṃtratvasiddhir iti cet śabdasyāpi vaktṛbheryādidravyataṃtrasyopalabdher asvataṃtratvasiddher astu tasya tadabhivyaṃjakadhvaninibaṃdhanatvāt taṃtratvopalabdher iti cet tarhi kṣityādidravyasyāpi gaṃdhādivyaṃjakavāyuviśeṣanibaṃdhanatvāt tu gaṃdhādes taṃtratvopapattiḥ śabdasya vaktur anyatropalabdher na taṃtratvaṃ sarvadeti cet gaṃdhāder api kastūrikādidravyād anyatropalaṃbhāt tatparataṃtratvaṃ sarvadā mā bhūt tato nyatrāpi sūkṣmadravyāśritā gaṃdhādayaḥ pratīyaṃte iti cet śabdo pi tālvādibhyo 'nyatra sūkṣmapudgalāśrita eva śrūyata iti katham iva svataṃtraḥ tadāśrayadravyasya cakṣuṣopalabdhiḥ syād iti cet gaṃdhādyāśrayasya kiṃ na syāt sūkṣmatvād iti cet tata eva śabdāśrayadravyasyāpi na cakṣuṣopalabdhir iti sarvaṃ samaṃ paśyāmaḥ tato yadi gaṃdhādīnāṃ śaśvadasvataṃtratvān mahattvādyupetatvābhāvād ākhyāto na dravyatvaṃ tadā śabdasyāpi na tat nanu śabdasyādravyatve py asarvagatadravyāśrayatve kathaṃ sakṛtsarvatropalaṃbhaḥ yathā gaṃdhādeḥ samānapariṇāmabhṛtāṃ pudgalānāṃ svakāraṇavaśāt samaṃtato visarpaṇāt vṛkṣād vyavahitānāṃ visarpaṇaṃ kathaṃ na teṣām iti cet yathā gaṃdhadravyaskaṃdhānāṃ tathā pariṇāmāt tad eva gaṃdhādikṛtipratividhānayā dūrād ekotkaraḥ śabde samasto nāvataratīti tadvatprāptasyeṃdriyeṇa grahaṇaṃ nirārekam avatiṣṭhate tathāpratīter ity āha

prapaṃcato vicāritam etadanyatrāsmābhir iti nehocyate

kimartham idam upadiṣṭaṃ matijñānaprarūpaṇānaṃtaram ity āha

kiṃ nimittaṃ śrutajñānaṃ nityaśabdanimittam anyanimittaṃ ceti śaṃkām apanudati matipūrvakam iti vacanāt kiṃ bhedaṃ tat ṣaḍbhedaṃ dvibhedam ity abhedaṃ veti saṃśayaṃ sahasraprabhedaṃ dvādaśaprabhedam anekabhedaṃ veti cārekām apākaroti dvyanekadvādaśabhedam iti vacanāt tatra kim idaṃ śrutam ity āha

katham evaṃ śabdātmakaṃ śrutam iha prasiddhaṃ siddhāṃtavidām ity āha

tac ca śabdamātraṃ śrutam iha jñeyam upacārāt dvyanekadvādaśabhedam ity anena śabdasaṃdarbhasya bhedaprabhedayor vacanāt svayaṃ sūtrakāreṇa śrutaśabdaprayogāc ca sa hi śrūyate smeti śrutaṃ pravacanam ity asyeṣṭārthasya saṃgrahārthaḥ śreyo nānyathā spaṣṭajñānābhidhāyinaḥ śabdasya prayogārhatvāt kutaḥ punar upacāraḥ tatkāraṇatvāt śrutajñānakāraṇaṃ hi pravacanaṃ śrutam ity upacaryate mukhyasya śrutajñānasya bhedapratipādanaṃ katham upapannaṃ tajjñānasya bhedaprabhedarūpatvopapatteḥ dvibhedapravacanajanitaṃ hi jñānaṃ dvibhedaṃ aṃgabāhyapravacanajanitasya jñānasyāṃgabāhyatvāt aṃgapraviṣṭavacanajanitasya cāṃgapraviṣṭatvāt tathānekadvādaśaprabhedavacanajanitaṃ jñānaman ekadvādaśaprabhedakaṃ kālikotkālikādivacanajanitasyānekaprabhedarūpatvāt ācārādivacanajanitasya ca dvādaśaprabhedatvād idam upacaritaṃ ca śrutaṃ dvyanekadvādaśabhedam ihaiva vakṣyate dvibhedam anekadvādaśabhedam iti pratyekaṃ bhedaśabdasyābhisaṃbaṃdhāt tathā caturbhedo vedaḥ ṣaḍaṃgaḥ sahasraśākhaḥ ityādi śrutābhāsanivṛttir apramāṇatvapratyakṣatvādinivṛttiś ca kṛtā bhavati katham ity āha

na nityatvaṃ dravyaśrutasya bhāvaśrutasya vā na nityanimittatvam iti sāmarthyād avasīyate matipūrvatvavacanād avadhyādyanimittatvavat śrutanimittatvaṃ śrutasyaiva bādhyeteti na śaṃkanīyaṃ kutaḥ

liṃgādivacanaśrotramatipūrvāt tadarthagāt śrutāc chutam iti siddhaṃ liṃgādiviṣayaṃ vidām

nanv evaṃ kevalajñānapūrvakaṃ bhagavadarhatprabhāṣitaṃ dravyaśrutaṃ viruddhyata iti manyamānaṃ pratyāha

śrutajñānaṃ hi matipūrvaṃ sākṣātpāraṃparyeṇa veti niyamyate na punaḥ śabdamātraṃ yatas tasya kevalapūrvatvena virodhaḥ syāt na ca gaṇadharadevādīnāṃ śrutajñānaṃ kevalapūrvakaṃ tannimittaśabdaviṣayamatijñānātiśayapūrvakatvāt tasyeti niravadyaṃ

yathā hi śabdaḥ svavācyam avinābhāvināṃ pratyāpayati tathā rūpādayo pi svāvinābhāvinam arthaṃ pratyāpayaṃtīti śrotramatipūrvakam eva śrutajñānam īkṣyate tato na śrotramatipūrvam eva tad iti niyamaḥ śreyān matisāmānyavacanāt

matir hi bahiraṃgaṃ śrutasya kāraṇaṃ aṃtaraṃgaṃ tu śrutajñānāvaraṇakṣayopaśamaviśeṣaḥ sa ca smṛtyāder mativiśeṣaṇasya nāstīti na śrutatvam

śrutam aspaṣṭatarkaṇam ity api matipūrvaṃ nānārthaprarūpaṇaṃ śrutajñānāvaraṇakṣayopaśamāpekṣam ity avagaṃtavyam anyathā smṛtyādīnām aspaṣṭākṣajñānānāṃ ca śrutatvaprasaṃgāt siddhāṃtavirodhāpattir iti sūktaṃ matipūrvaṃ śrutaṃ tac ca

tatra śrutajñānasya matipūrvakatve pi sarveṣāṃ vipratipattim upadarśayati

bhavatu nāma śrutajñānaṃ matipūrvakaṃ yājñikānām api tatrāvipratipatteḥ śabdād udetya vijñānam apratyakṣetha vastuni śābdaṃ tad iti manyaṃte pramāṇāṃtaravādinaḥ iti vacanāt śabdātmakaṃ tu śrutaṃ vedanākhyaṃ na matipūrvakaṃ tasya nityatvād iti manyamānaṃ pratyāha

tad evaṃ śrutasyāpauruṣeyataikāṃtam apākṛtya kathaṃcid apauruṣeyatve pi codanāyāḥ prāmāṇyasādhanāsaṃbhavaṃ vibhāvya syādvādasya ca suniścitāsaṃbhavadbādhakatvaṃ prāmāṇyasādhanaṃ vyavasthāpya sarvathaikāṃtānāṃ tadasaṃbhavaṃ bhagavatsamaṃtabhadrācāryanyāyādbhāvādyekāṃtanirākaraṇapravaṇād āvedya vakṣyamāṇāc ca nyāyāt saṃkṣepataḥ pravacanaprāmāṇyadārḍhyam avadhārya tatra niścitaṃ nāmātmasāt kṛtya saṃprati śrutasvarūpapratipādakam akalaṃkagraṃtham anuvādapurassaraṃ vicārayati

atrākalaṃkadevāḥ prāhuḥ jñānam ādyaṃ smṛtiḥ saṃjñā ciṃtā cābhinibodhikaṃ prāṅnāmayojanāc cheṣaṃ śrutaṃ śabdānuyojanāt iti tatredaṃ vicāryate matijñānād ādyād ābhinibodhikaparyaṃtāc cheṣaṃ śrutaṃ śabdānuyojanād evety avadhāraṇaṃ śrutam eva śabdānuyojanād iti vā yadi śrutam eva śabdānuyojanād iti pūrvaniyamas tadā na kaścid virodhaḥ śabdasaṃsṛṣṭajñānasyāśrutajñānatvavyavacchedāt atha śabdānuyojanād eva śrutam iti niyamas tadā śrotramatipūrvakam eva śrutaṃ na cakṣurādimatipūrvakam iti siddhāṃtavirodhaḥ syāt sāṃvyavahārikaṃ śābdaṃ jñānaṃ śrutam ity apekṣayā tathā niyame tu neṣṭabādhāsti cakṣurādimatipūrvakasyāpi śrutasya paramārthato bhyupagamāt svasamayasaṃpratipatteḥ athavā na so sti pratyayo loke yaḥ śabdānugamādṛte anuviddham ivābhāti sarvaṃ śabde pratiṣṭhitaṃ ity ekāṃtaṃ nirākartuṃ prāgnāmayojanād ādyam iṣṭaṃ na tu tannāmasaṃsṛṣṭam iti vyākhyānam ākalaṃkamanusartavyaṃ tathā sati yadāha paraḥ vāgrūpatā ced utkrāmed avabodhasya śāśvatī na prakāśaḥ prakāśeta sā hi pratyavamarśinī iti tadapāstaṃ bhavati tayā vinaivābhinibodhikasya prakāśanād ity āvedayati

na hīṃdriyajñānaṃ vācā saṃsṛṣṭam anyonyāśrayaprasaṃgāt tathā hi na tāvad ajñātvā vācā saṃsṛjed atiprasaṃgāt jñātvā saṃsṛjatīti cet tenaiva saṃvedanenāny eva vā tenaiva ced anyonyāśrayaṇam anyena ced anavasthānaṃ atra śabdādvaitavādinām ajñatvam upadarśya dūṣayann āha

caturvidhā hi vāgvaikharī madhyamā paśyaṃtī sūkṣmā ceti tatrājñānaṃ vinaiva vaikharyā madhyamayā cātmanaḥ prabhavati svasaṃvedanaṃ ca anyathānyonyāśrayaṇasya durnivāratvāt tata evānavasthāparihāro pi na caivaṃ vāgrūpatā sarvavedaneṣu pratyavamarśinīti virudhyate paśyaṃtyā vācā vinākṣajñānāder apy asaṃbhavāt tad dhi yadi vyavasāyātmakaṃ tadā vyavasāyarūpāṃ paśyaṃtīvācaṃ kas tatra nirākuryād avyavasāyātmakatvaprasaṃgāt na caivam anyonyāśrayo navasthā vā yugapat svakāraṇavaśād vāk tmakaṃ darśanaṃ tatpaśyaṃtyāpi vinopajāyamānaṃ na vācānanugataṃ sūkṣmayā vācā sahotpadyamānatvāt tasyāḥ sakalasaṃvedanānuyāyisvabhāvatvāt tayā vinā punaḥ paśyaṃtyā madhyamāyā vaikharyāś cotpattivirodhād anyathā nirbījatvaprasaṃgāt tatas tadbījam icchatā tadutpādanaśaktirūpā sūkṣmā vāk vyāpinī satataṃ prakāśamānābhyupagaṃtavyā saivānupariharaty abhidhānādyapekṣāyāṃ bhavadanyonyasaṃśraya iti dūṣaṇaṃ abhilāpatadvaśānām abhilāpavivekataḥ apramāṇaprameyatvam avaśyam anuṣajyate ity anavasthānaṃ ca abhilāpasya tadbhāgānāṃ vā parābhilāpena vaikharīrūpeṇa madhyamārūpeṇa ca vinibādhasaṃvedanotpatter apramāṇaprameyatvānuṣaṃgābhāvād iti ye samādadhate te py anālocitoktaya eva niraṃśaśabdabrahmaṇi tathā vaktum aśakteḥ tasyāvasthānāṃ catasṛṇāṃ satyatve 'dvaitavirodhāt tāsām avidyātvād adoṣa iti cen na śabdabrahmaṇo naṃśasya vidyātvasiddhau tadavasthānām avidyātvāprasiddheḥ tad dhi śabdabrahma niraṃśam iṃdriyapratyakṣād anumānāt svasaṃvedanapratyakṣād āgamād vā na prasiddhyatīty āha

na hi bhrāṃtir iyam akhilabhedapratītir ity aniścaye tadanyathānupapattyā tadbījabhūtaṃ śabdatattvam anādinidhanaṃ brahma siddhyati nāpi tadasiddhau bhedapratītibhrāṃtir iti parasparāśrayaṇāt katham idam avatiṣṭhate anādinidhanaṃ brahma śabdatattvaṃ yad akṣaraṃ vivartetārthabhāvena prakriyā jagato yataḥ iti yatas tasya catastro vasthā vaikharyādayaḥ saṃbhāvyaṃte satyo satyo vā na ca tadasaṃbhavenāyaṃ sarvatra pratyaye śabdānugamaḥ siddhyet sūkṣmāyāḥ sarvatra bhāvāt yato bhidhānāpekṣāyām akṣādijñāne nyonyāśrayo 'navasthā ca na syāt sarvathaikāṃtābhyupagamāt

nanu ca śrotragrāhyā paryāyarūpā vaikharī madhyamā ca vāguktā śabdādvaitavādibhir yato nāmāṃtaramātraṃ tasyāḥ syān na punar arthabheda iti nāpi paśyaṃtī vāg vācakavikalpalakṣaṇā sūkṣmā vā vāk śabdajñānaśaktirūpā kiṃ tarhi sthāneṣūraḥprabhṛtiṣu vibhajyamāne vivṛtte vāyau varṇatvam āpadyamānā vaktṛprāṇavṛttihetukā vaikharī sthāneṣūraḥprabhṛtiṣu vibhajyamāne vivṛtte vāyau kṛtavarṇatvaparigrahaḥ vaikharī vāk prayoktṝṇāṃ prāṇavṛttinibandhanā iti vacanāt tathā madhyamā kevalam eva buddhyupādānā kramarūpānupātinī vaktṛprāṇavṛttim atikramya pravartamānā niścitā kevalaṃ buddhyupādānā kramarūpānupātinī prāṇavṛttim atikramya madhyamā vāk pravarttate iti vacanāt paśyantī punar avibhāgā sarvataḥ saṃhṛtakramā pratyeyā sūkṣmātra svarūpajyotir evāntaravabhāsinī nityāvagantavyā avibhāgānupaśyantī sarvataḥ saṃhṛtakramā svarūpajyotir evāntaḥ sūkṣmā vāgavabhāsinī '' iti vacanāt tato na syādvādināṃ kalpayituṃ yuktāś catastro 'vasthāḥ śrutasya vaikharyādayas tadaniṣṭalakṣaṇatvād iti kecit te 'pi na prātītikoktayaḥ vaikharyā madhyamāyāś ca śrotragrāhyatvalakṣaṇānatikramāt sthāneṣu vivṛto hi vāyur vaktṝṇāṃ prāṇavṛttiś ca varṇatvaṃ parigṛhṇaṃtyā vaikharyāḥ kāraṇaṃ varṇatvaparigrahas tu lakṣaṇaṃ sa ca śrotragrāhyatvapariṇāma eva iti na kiñcid aniṣṭaṃ tathā kevalā buddhir vaktṛprāṇavṛttyatikramaś ca madhyamāyāḥ kāraṇaṃ tu lakṣaṇaṃ kramarūpānupātitvam eva ca tatra śrotragrahaṇayogyatvāviruddham iti na nirākriyate paśyantyāḥ sarvataḥ saṃhṛtakramatvam avibhāgatvaṃ ca lakṣaṇaṃ tac ca yadi sarvathā tadā pramāṇavirodho vācyavācakavikalpakramāvibhāgayos tatra pratibhāsanāt kathaṃcit tu saṃhṛtakramatvaṃ vibhāgatvaṃ ca tatreṣṭam eva yugapadupayuktaśrutavikalpānām asambhavād varṇādivibhāgābhāvāc cānupayuktaśrutavikalpasyeti tasyāvikalpātmakatvalakṣaṇānatikrama eva sūkṣmāyāḥ punarantaḥprakāśamānasvarūpajyotir lakṣaṇatvaṃ kathaṃcin nityatvaṃ ca nityodghāṭitān nirāvaraṇalabdhyakṣarajñānāc chaktirupāc ca citsāmānyān na viśiṣyate sarvathā nityādvayarūpatvaṃ tu pramāṇaviruddhasya veditaprāyam ity alaṃ prapaṃcena śrutaṃ śabdānuyojanād eva ity avadhāraṇasyākalaṃkābhipretasya kadācid virodhābhāvāt tathā saṃpradāyasyāvicchedādyuktyanugrahāc ca sarvam atipūrvakasyāpi śrutasyākṣarajñānatvavyavasthiteḥ atropamānasyāntarbhāvaṃ vibhāvayann āha

prasiddhasādharmyāt sādhyasādhanam upamānaṃ gaur iva gavaya iti jñānaṃ tathā vaidharmyād yo 'gavayo mahiṣādiḥ sa na gaur iveti jñānaṃ sādharmyavaidharmyābhyāṃ saṃjñāsaṃjñisambandhapratirūpamānārthaḥ ayaṃ sa gavayaśabdavācyaḥ piṃḍa iti so 'yaṃ mahiṣādir agavayaśabdavācya iti vā sādharmyavaidharmyopamānavākyādisaṃskārasya pratipādyasyopajāyate iti dvedhopamānaṃ śabdāt pramāṇāntaraṃ ye samācakṣate teṣāṃ dvyādisaṃkhyājñānaṃ pramāṇāntaraṃ gaṇitajñasaṃkhyāvākyāhitasaṃskārasya pratipādyasya punardvyādiṣu saṃkhyāviśiṣṭadravyadarśanād etāni dvyādīni tānīti saṃjñāsaṃjñisambandhapratipattir dvyādisaṃkhyājñānapramāṇaphalam iti pratipattavyaṃ tathottarādharyajñānaṃ sopamānādiṣu sthaviṣṭhajñānaṃ parvādiṣu mahatvajñānaṃ svavaṃśādiṣu daviṣṭhajñānaṃ candrārkādiṣv alpatvajñānaṃ sarṣapādiṣu laghutvajñānaṃ tūlādiṣu pratyāsannajñānaṃ svagṛhādiṣu saṃsthānajñānaṃ tryasryādiṣu vakrarjvādijñānaṃ ca kvacit pramāṇāṃtaram āyātaṃ paropadiṣṭottarādharyādivākyāhitasaṃskārasya vineyajanasya punar auttarādharyadarśanād idaṃ tadauttarādharyādīti saṃjñāsaṃjñisambandhapratipattes tatphalasya bhāvān na hi saṃkhyājñānādi pratyakṣam iti yuktaṃ vaktuṃ paropadeśāpekṣāvirahaprasaṃgāt rūpādijñānavat paropadeśavinirmuktaṃ pratyakṣam ity atra satāṃ saṃpratipatteḥ yadi punaḥ saṃkhyādiviṣayajñānaṃ pratyakṣam aparopadeśam eva tatsaṃjñāsaṃjñisambandhapratipatter eva paropadeśāpekṣānubhavād iti mataṃ tadā saiva saṃjñāsaṃjñisambandhapratipattiḥ pramāṇāntaram astu vinopamānavākyena bhāvād upamāne 'ntarbhāvitum aśakyatvāt nanu cāptopadeśāt prati pādyasya tatsaṃjñāsaṃjñisambandhapratipattir āgamaphalam eva tato 'pramāṇāṃtaram iti cet tarhy āptopadiṣṭopamānavākyād api tatpratipattir āgamajñānam eveti nopamānaṃ śrutāt pramāṇāntaraṃ siṃhāsanastho rājā maṃcake mahādevī suvarṇapīṭhe sacivaḥ etasmāt pūrvata etasmād uttarata etasmād dakṣita etannāmāṇavayaṃ grāmavānaka ityādivākyāhitasaṃskārasya punas tathaiva darśanāt so 'yaṃ rājetyādisaṃjñāsaṃjñisaṃbandhapratipattiḥ ṣaḍānano guhaś caturmukho brahmā tuṃganāso bhāgavataḥ kṣīrāmbho vivecanatuṇḍo haṃsaḥ saptacchada ityādivākyāhitasaṃskārasya tathā pratipattir vā yady āgamajñānaṃ tadā tadvad evopamānam avaseyaṃ viśeṣābhāvāt yadi punar upamānopameyabhāvapratipādanaparatvena viśiṣṭād upamānavākyād utpadyamānaṃ śrutāt pramāṇāntaram ity abhiniveśas tadā rūpyarūpakabhāvādipratipādanaparatvena tato 'pi viśiṣṭād rūpakādivākyād upajāyamānaṃ vijñānaṃ pramāṇāntaram anumanyatāṃ tasyāpi svaviṣayapramitau sādhakatamatvād visaṃvādakatvābhāvād apramāṇatvāyogāt atha rūpakādyalaṃkārabhājo 'pi vākyaviśeṣād upajātam arthajñānaṃ śrutam eva pravacanamūlatvāviśeṣād iti matis tadopamānavākyopajanitam api vedanaṃ śrutajñānam apy upagantavyaṃ tata evety alaṃ prapaṃcena pratibhā kiṃ pramāṇam ity āha

uttarapratipattiḥ pratibhā kaiścid uktā sā śrutam eva na pramāṇāntaraṃ śabdayojanāsadbhāvāt atyantābhyāsād āśu pratipattir aśabdajā kūṭadrumādāvakṛtābhyāsasyāśu pravṛttiḥ pratibhā paraiḥ proktā sā na śrutaṃ sādṛśyapratyabhijñānarūpatvāt tasyāstayoḥ pūrvottarayor hi dṛṣṭadṛśyamānayoḥ kūṭadrūmayoḥ sādṛśyapratyabhijñā jhaṭity ekatāṃ parāmṛṣantī tad evety upajāyate sā ca matir eva niścitety āha

nāmāsaṃsṛṣṭarūpā pratibhā saṃbhavavittir abhāvavittir arthāpattiḥ svārthānumā ca pūrvaṃ matir ity uktā nāmasaṃsṛṣṭā tu samprati śrutam ity ucyamāne pūrvāparavirodho na syādvādāmṛtabhājāṃ sambhāvyate tathaiva yuktyāgamānurodhāt tad evaṃ pūrvoktayā matyā saha śrutaṃ parokṣaṃ pramāṇaṃ sakalamunīśvaraviśrutam unmūlitaniḥśeṣadurmatanikaram iha tatvārthaśāstre samudīritam iti parīkṣakāś cetasi dhārayantu svaprajñātiśayavaśād ity upasaṃharann āha

iti tattvārthaślokavārtikālaṃkāre prathamasyādhyāyasya tṛtīyam āhnikam

kiṃ punaḥ kurvann idam āvedayatīty āha

devanārakāṇāṃ bhavabhedāt kathaṃ bhavas tadavadherekaṃ kāraṇam iti na codyaṃ bhavasāmānyasyaikatvāvirodhāt kathaṃ bahiraṃgakāraṇaṃ bhavas tasyātmaparyāyatvād iti cet

bahiraṃgasya devagatināmakarmaṇo devāyuṣaś codayād devabhavaḥ tathā narakagatināmakarmaṇo nārakāyuṣaś codayān narakabhava iti tasya bahiraṃgatātmaparyāyatve 'pi na viruddhā katham atrāvadhāraṇaṃ devanārakāṇām eva bhavapratyayo 'vadhir iti vā bhavapratyaya eva devanārakāṇām iti ubhayathāpy adoṣa ity āha

nanv evam avadhāraṇe 'vadhau jñānāvaraṇakṣayopaśamahetur api na bhaved ity āśaṃkām apanudati

yathaiva hi caitro dhanurddhara evety atrāyogavyavacchede 'py adhānurddharyasya vyavacchedo nāpāṇḍityādes tasya tadapratiyogitvāt kiṃ caitro dhanurddharaḥ kiṃ vāyam adhanurddhara iti āśaṃkāyāṃ dhānuddharyetarayor eva pratiyogitvād dhānurddharyaniyatenādhānurddharyaṃ vyavacchidyate tathā kim avadhir bhavapratyaya iti bahiraṃgakāraṇayor bhavaguṇayoḥ parasparaṃ pratiyoginoḥ śaṃkāyām ekatarasya bhavasya kāraṇatvena niyame guṇakāraṇatvaṃ vyavacchidyate na punar avadhijñānāvaraṇakṣayopaśamaviśeṣaḥ kṣetrakālādivat tasya tadapratiyogitvāt tadvyavacchede bhavasya sādhāraṇatvāt sarveṣāṃ sādhāraṇo 'vadhiḥ prasajyeta tac cāniṣṭam eva parihṛtaṃ ca bhavatīty āha

kutaḥ punar bhavābhede 'pi devanārakāṇām avadhijñānāvaraṇakṣayopaśamabhedaḥ siddhyet iti cet svaśuddhibhedāt so 'pi janmāntaropapattiviśuddhibhāvāt nābhedāt so 'pi svakāraṇabhedāt iti na paryanuyogo vidheyaḥ kāraṇaviśeṣaparamparāyāḥ sarvatrāparyanuyogārhatvāt

kimartham idam ity āha

kaḥ punar atra kṣayaḥ kaścopaśamaḥ kaś ca kṣayopaśama ity āha

kṣayanimitto 'vadhiḥ śeṣāṇām upaśamanimittaḥ kṣayopaśamanimitta iti vākyabhedāt kṣāyikaupaśamikakṣāyopaśamikasaṃyam aguṇanimittasyāvadhir avagamyate kārye kāraṇopacārāt kṣayādīnāṃ kṣāyikasaṃyamādiṣūpacāraḥ tathābhidhānopapatteḥ kimarthaṃ mukhyaśabdānabhidhānam ity āha

kṣayopaśama ity antaraṃgo hetuḥ sāmānyenābhidhīyamānas tadāvaraṇāpekṣayā vyavatiṣṭhate sa ca sakalakṣāyopaśamikajñānabhedānāṃ sādhāraṇa iti yatheha ṣaḍvidhasyāvadher nimittaṃ tathā pūrvatra bhavapratyaye 'vadhau śrute matau cāvasīyate vakṣyamāṇe ca manaḥparyaye sa eva tadāvaraṇāpekṣayeti sūtritaṃ bhavati mukhyasya śabdasyāśrayaṇāt sarvatra bahiraṃgakāraṇapratipādanāc ca mukhyaśabdaprayogo yukto 'nyathā guṇapratyayasyāvadher apratipatteḥ

ke punaḥ śeṣā ity āha

kṣayopaśamanimitta eva śeṣāṇām ity avadhāraṇād bhavapratyayatvavyudāsaḥ śeṣāṇām eva kṣayopaśamanimitta iti devanārakāṇāṃ niyamāt tato nobhayathāpy avadhāraṇe doṣo 'sti kṣayopaśamanimitto 'vadhiḥ śeṣāṇām ity ubhayatrānavadhāraṇāc ca nāviśeṣato 'vadhistiryaṅmanuṣyāṇām antaraṅgasya tasya kāraṇasya viśeṣāt tathā pūrvatrānavadhāraṇād bahiraṃgakāraṇāvyavacchedaḥ paratrānavadhāraṇād devanārakāvyavacchedaḥ prasiddho bhavati

anugāmyananugāmī varddhamāno hīyamāno 'vasthito 'navasthita iti ṣaḍvikalpo 'vadhiḥ saṃpratipātāpratipātayor atraivāntarbhāvāt deśāvadhiḥ paramāvadhiḥ sarvāvadhir iti ca paramāgamaprasiddhānāṃ pūrvoktayuktyā sambhāvitānām atropasaṃgrahāt kutaḥ punar avadhiḥ kaścid anugāmī kaścid anyathā sambhavatīty āha

viśudgheḥ pratipātāpratipātābhyāṃ sapratipātāpratipātau hy avadhī ṣaṭsv evāntarbhavataḥ anagāmyādayo hi kecit pratipātāḥ kecid apratipātā iti

nanv iha bahiraṃgakāraṇasya bhedasya ca jñānānāṃ prastutatvān nedaṃ vaktavyaṃ jñānabhedakāraṇāpratipādakatvād ity ārekāyām āha

na hi manaḥparyayajñānarūpasya niścayārtham idaṃ sūtram ucyate yato 'prastutārthaṃ syāt tasya matyādisūtre niruktyaiva niścayāt kiṃ tarhi prakṛtasya bahiraṃgakāraṇasya bhedasya prasiddhaye samārabhate ṛjvī matir yasya na ṛjumatiḥ vipulā matir yasya sa vipulamatiḥ ṛjumatiś ca vipulamatiś ca ṛjuvipulamatī ekasya matiśabdasya gamyamānatvāl lopa iti vyākhyāne kā sā ṛjvī vipulā ca matiḥ kiṃprakārā ca matiśabdena cānyapadārthānāṃ vṛttau ko 'nyapadārtha ity āha

ye 'py āhuḥ ṛjuś ca vipulā ca ṛjuvipule te ca te matīti ca svapadārthavṛttis tena ṛjuvipulamatī viśiṣṭe paricchinnaṃ manaḥparyaya ukto bhavatīti tadbhedakathanaṃ pratīyata iti teṣām apy avirodham upadarśayati

yatharjuvipulamatī manaḥparyayaviśeṣau manaḥparyayasāmānyeneti sāmānādhikaraṇyam aviruddhaṃ sāmānyaviśeṣayoḥ kathaṃcit tādātmyāt tathā saṃpratīteś ca tadvadṛjuvipulamatī jñānaviśeṣau manaḥparyayayor jñānam ity api na virudhyate manaḥparyayajñānabhedāpratipatteḥ prakṛtayoḥ sadbhāvāt viśeṣāt kathaṃ bāhyakāraṇapratipattir atrety āha

manaḥparītyānusaṃdhāya vāyanaṃ manaḥparyaya iti vyutpattau bahiraṃganimittako 'yaṃ manaḥparyaya iti bāhyanimittapratipattir asya kṛtā bhavati

nanv evaṃ manaḥparyayaśabdanirvacanasāmarthyāt tadbāhyapratipattiḥ katham ataḥ syād ity āha

nanu ṛjuvipulamatyoḥ svavacanasāmarthyād eva viśeṣapratipattes tadartham idaṃ kim ārabhyata ity āśaṃkāyām āha

na rjumatitvavipulamatitvābhyām eva rjuvipulamatyor viśeṣo 'tra pratipādyate yato nānarthakam idaṃ syāt kiṃ tarhi viśuddhyapratipātābhyāṃ tayoḥ parasparaṃ viśeṣāntaram ihocyate tato 'sya sāphalyam eva

kā punar viśuddhiḥ kaś cāpratipātaḥ ko vānayor viśeṣa ity āha

tayor eva rjuvipulamatyor viśuddhyapratipātābhyāṃ viśeṣo 'vaseya ity arthaḥ

pāṭhāpekṣayottaro manaḥparyayasya bhedo vipulamatis tadgatābhyāṃ viśuddhyapratipātābhyāṃ sa eva pūrvasmāt tadbhedād ṛjumater viśiṣyate na punaḥ pūrva uttarasmāt katham apīty ayuktaṃ viśeṣyasyobhayatvena prasiddheḥ yato viśiṣyate sa viśeṣo yaś ca viśiṣyate sa viśeṣya iti vyutpatteḥ viśuddhyapratipātābhyāṃ cottaratadbhedagatābhyāṃ pūrvo yathottarasmād viśiṣyate tathā pūrvavadbhedagābhyām uttara iti sarvaṃ niravadyaṃ nanu ca rjumater vipulamatir viśuddhyā viśiṣyate tasya tato viśuddhataratvān manaḥparyayajñānāvaraṇakṣayopaśamaprakarṣād utpannatvāt apratipātena ca tatsvāmināmapratipatitasaṃyamatvena tatsaṃyam aguṇaikārthasamavāyitvena vipulamater apratipātād vipulamates tu katham ṛjumatir viśiṣyate tābhyām iti cet svaviśuddhyālpayā pratipātena ceti gamyatām vipulamatyapekṣayarjumater alpaviśuddhitvāt tatsvāminām upaśāntakaṣāyāṇām api sambhavatpratipatatsaṃyam aguṇaikārthasamavāyinaḥ pratipātasambhavād iti prapaṃcitam asmābhir anyatra

viśeṣa ity anuvarttate kimartham idam ucyate ity āha

viśuddhir uktā kṣetraṃ paricchedyādyadhikaraṇaṃ svāmīśvaraṃ viṣayaḥ paricchedyas tair viśeṣo 'vadhimanaḥparyayayor viśeṣaḥ katham ity āha

matyādijñāneṣu sabhedāni catvāri jñānāni bhedato vyākhyāya bahiraṃgakāraṇataś ca kevalam abhedaṃ vakṣyamāṇakāraṇasvarūpam ihāprastutatvāt tathānuktvā kimartham idam ucyata ity āha

saṃprati ke matiśrute kaś ca nibandhaḥ kāni dravyāṇi ke vā paryāyā ity āha

tato matiśrutayoḥ prapaṃcena vyākhyātayor vakṣyamāṇeṣu dravyeṣv asarvaparyāyeṣu nibandho niyamo pratyetavya iti sūtrārtho vyavatiṣṭhate viṣayeṣv ity anuktaṃ katham atrāgamyata ity āha

viśuddhikṣetrasvāmiviṣayobhyo 'vadhimanaḥparyayayor ity asmāt sūtrāt tadviṣayaśabdo 'trānuvarttate kathaṃ sa viśuddhyādibhiḥ saha yogam āśrayann api kevalaḥ śakyo 'nuvartayituṃ sāmarthyāt tathā hina tāvad viśuddher anuvarttanasāmarthyaṃ prayojanābhāvāt tata eva na kṣetrasya svāmino vā sūtrasāmarthyābhāvāt nanv evaṃ dravyeṣv asarvaparyāyeṣu nibandhana iti vacanasāmarthyād viṣayaśabdasyānuvarttaneṣv iti kathaṃ viṣayebhya iti pūrvaṃ nirdeśāt tathaivānuvṛttiprasaṃgād ity āśaṃkāyām āha

kiṃ punaḥ phalaṃ viṣayeṣv iti sambandhasyety āha

tarhi dravyeṣv asarvaparyāyeṣv iti viśeṣaṇaphalaṃ kim ity āha

matiśrutayor ye tāvadbāhyārthānālambanatvam icchanti teṣāṃ pratītivyāhatiṃ darśayann āha

matiśrutapratyayāḥ na bāhyārthālaṃbanāḥ sarvadā pratyayatvāt svapnapratyayavad iti yogācāras tadayuktaṃ sarvaśūnyatvānuṣaṃgāt bāhyārthasaṃvedanavatsvaparasaṃtānasaṃvedanāsambhavād grāhakajñānāpekṣayā svasantānasya parasantānasya ca bāhyatvāviśeṣāt saṃvedanaṃ hi yadi kiṃcit svasmād arthāntaraṃ parasantānaṃ svasantānaṃ vā pūrvāparakṣaṇapravāharūpam ālambate tadā ghaṭādyarthena tasya ko 'parādhaḥ kṛtaḥ yatas tam api nālambate atha ghaṭādivatsvaparasantānam api nālambata eva tasya svasamānasamayasya bhinnasamayasya bālaṃbanāsambhavāt na caivaṃ svarūpasantānābhāvaḥ svarūpasya svato gateḥ nīlādes tu yadi svato gatis tadā saṃvedanatvam eveti svarūpamātraparyavasitāḥ sarve pratyayā nirālambanāḥ siddhās tat kutaḥ sarvaśūnyatvāpattir iti mataṃ tadasat varttamānasaṃvedanāt svam anubhūyamānād anyāni svaparasantānasaṃvedanāni svarūpamātre paryavasitānīti niścetum aśakyatvād vivādādhyāsitāni svarūpasantānajñānāni svarūpamātraparyavasitāni jñānatvāt svasaṃvedanavad ity anumānāt tathā niścaya iti cet tasyānumānajñānasya prakṛtasālambanatve 'nenaiva hetor vyabhicārāt svarūpamātraparyavasitatve prakṛtasādhyasyāsmād asiddheḥ saṃvedanādvaitasyaivaṃ prasiddhes tathāpi na sarvaśūnyatvāpattir iti manyamānaṃ pratyāha

yathaiva hi santānāntarāṇi svasantānavedanāni cānubhūyamānena saṃvedanena sarvathā vidhātuṃ na śakyante tathā pratiṣiddham api taddhi tāni nirākurvadātmamātravidhānamukhena vā tatpratiṣedhamukhena vā nirākuryāt prathamakalpanāyāṃ dūṣaṇam āha

paraiḥ saṃvedyamānaṃ vedanam astīti jñātum aśaktes tasya nirākṛtir asmākaṃ mateti cet tarhi tan nāstīti jñātum aśaktes tadvyavasthitiḥ kin na matā nanu tad astīti jñātum aśakyatvam eva tan nāstīti jñātuṃ śaktir iti cet tan nāstīti jñātum aśakyatvam eva tad astīti jñātuṃ śaktir astu viśeṣābhāvāt yadi punas tad asti nāstīti vā jñātum aśakteḥ saṃdigdham iti matis tadāpi kathaṃ saṃvedanādvaite siddhyed asaṃśayam iti cintyatāṃ saṃvedanāntaraṃ pratiṣedhamukhena nirākarotīti dvitīyakalpanāyāṃ punar advaitavedanāsiddhidūrotsāritaiva tatpratiṣedhajñānasya dvitīyasyābhāvāt svayaṃ tatpratiṣedhakaraṇād adoṣa iti cet tarhi svarūpavidhipratiṣedhaviṣayam ekasaṃvedanam ity āyātaṃ tathā caikam eva vastu sādhyaṃ sādhanaṃ vāpekṣātaḥ kāryaṃ kāraṇaṃ ca bādhyaṃ bādhakaṃ cetyādi kin na siddhyet viruddhadharmādhyāsād iti cet tata eva saṃvedanam ekaṃ ca pararūpavidhipratiṣedhaviṣayaṃ mā bhūt svāpekṣāvidhāyakaṃ parāpekṣayā pratiṣedhakam ity avirodhe svakāryāpekṣayā kāraṇaṃ svakāraṇāpekṣayā kāryam ity avirodho 'stu atha svato 'nyasya kāryasya kāraṇasya vā sādhyasya sādhakasya vā sadbhāvāsiddheḥ kathaṃ tadapekṣā yatas tatkāryaṃ kāraṇaṃ bādhyaṃ bādhakaṃ ca sādhyaṃ sādhanaṃ ca syād iti brūte tarhi parasya sadbhāvāsiddheḥ kathaṃ tadapekṣā yatas tatparasya pratiṣedhakaṃ suvidhāyakaṃ vā syād ity upahāsāspadaṃ tattvaṃ sugatena bhāvitam ity āha

tataḥ svarūpasiddhim icchatā satyetarasthitir aṅgīkarttavyā sādhyasādhanatvādir api svīkaraṇīya iti bāhyārthālambanāḥ pratyayāḥ kecit santy eva sarvathā teṣāṃ nirālambanatvasya vyavasthānāyogāt

śrutaṃ tu bāhyārthālambanaṃ katham ity ucyate

sāmānyam eva śrutaṃ prakāśayati viśeṣam eva parasparanirapekṣam ubhayam eveti vāśaṃkām apākaroti

nanu svata eva paramārthavyavasthiteḥ kutaścid avidyāprakṣayān na punaḥ śrutavikalpāt taduktaśāstreṣu prakriyābhedair avidyaivopavarṇyate anāgamavikalpā hi svaṃya vidyopavarttata iti tadayuktaṃ pareṣṭatattvasyāpratyakṣaviṣayatvāt tadviparītasyānekāntātmano vastunaḥ sarvadā parasyāpy avabhāsanāt liṅgasya tv asyāṅgīkaraṇīyatvāt na ca tatra liṃgaṃ vāstavam asti tasya sādhyāvinābhāvitvena pratyakṣata eva pratipattum aśakter anumānāntaratvāt pratipattāv anavasthāprasaṃgāt pravacanād api neṣṭatattvavyavasthitiḥ tasya tadviṣayatvāyogād iti katham api tadgater abhāvāt svatas tattvāvabhāsanāsambhavāt tathā coktaṃ pratyakṣabuddhiḥ kramate na yatra talliṅgamyaṃ na tadarthaliṅgaṃ vāco na vā tadviṣaye na yogaḥ kā tadgatiḥ kaṣṭam asṛjyatānte iti tata eva vedyavedakabhāvaḥ pratipādyapratipādakabhāvo vā na paramārthataḥ kintu saṃvṛtyaiveti cet tad iha mahādhārṣṭyaṃ yenāyaṃ vriṣṭikam api japet tathoktaṃ saṃvṛtyā sādhayaṃs tattvaṃ jaye dhārṣṭyena ḍiṃḍikaṃ matyā matavilāsinyā rājavipropadeśinaṃ iti kathaṃ vā saṃvṛtyasaṃvṛttyoḥ vibhāgaṃ buddhyet saṃvṛtyeti cet sā cāniścitā tayaiva kiñcin niścinotīti katham anunmattaḥ sudūram api gatvā svayaṃ kiñcin niścinvan paraṃ ca niścāyayanvedyavedakabhāvaṃ pratipādyapratipādakabhāvaṃ ca paramārthataḥ svīkarttum arhaty eva anyathopekṣaṇīyatvāprasaṃgāt tathā ca vastuviṣayam adhyakṣam iva śrutaṃ siddhaṃ sadbodhavattvānyathānupapatteḥ tarhi dravyeṣv eva matiśrutayor nibaṃdho stu teṣām eva vastutvāt paryāyāṇāṃ parikalpitatvāt paryāyeṣv eva vā dravyasyāvastutvādi ca manyamānaṃ pratyāha

na santi sarvaparyāyam uktāni dravyāṇi sarvaparyāyānirmuktatvāc chaśaśrṛṅgavat na santy ekāntaparyāyāḥ sarvathā dravyam uktatvāc chaśaśrṛṅgoccatvādivat tato na tadviṣayatvaṃ matiśrutayoḥ śaṅkanīyaṃ pratītivirodhāt

nanu ca yadi dravyāṇy anaṃtaparyāyāṇi vastutvaṃ vibhrati tadā matiśrutābhyāṃ tadviśeṣābhyāṃ bhavitavyam anyathā tayor avastuviṣayatvāpatter iti na codyaṃ tathā yogyatāpāyāt na hi vastu sattāmātreṇa jñānaviṣayatvam upayāti sarvasya sarvadā sarvapuruṣajñānaviṣayatvaprasaṅgāt kiṃ tarhi vastunaḥ paricchittau kāraṇam ity āha

tasmād utpadyate jñānaṃ yena ca sarūpaṃ tasya grāhakam ity ayuktaṃ samānārthasamanantarapratyayasya samanaṃtarapratyayasya tenāgrahaṇāt tadgrahaṇayogyatāpāyāt tasyāgrahaṇe yogyataiva viṣayagrahaṇanim ittaṃ vedanasyety āyātam yogyatā punar vedanasya svāvaraṇavicchedaviśeṣa evety uktaprāyam

kimartham idaṃ sūtram ity āha

rūpaṃ mūrtir ity eke teṣām asarvagatadravyaparimāṇaṃ mūrtiḥ sparśādir vā mūrtir iti mataṃ syāt prathamapakṣe jīvasvarūpatvaprasaktir asarvagatadravyaparimāṇalakṣaṇāyā mūrtes tatra bhāvāt sarvagatatvād ātmanas tadbhāva iti cen na śarīraparimāṇānuvidhāyinas tasya prasādhanāt sparśādimūrtir ity asmiṃs tu pakṣe rūpaṃ pudgalasāmānyaguṇas tena sparśādirūpaṃ lakṣyate iti tadyogād dravyāṇi rūpīṇi mūrtimanti kathitāni bhavanty eva tatheha dravyeṣv asarvaparyāyeṣu iti nibandha iti cānuvarttate tenedam uktaṃ bhavati mūrtimatsu dravyeṣv asarvaparyāyeṣu viṣayeṣu avadher nibandha iti kuta evaṃ nānyathety āha

atrāsarvaparyāyarūpadravyajñānāvaraṇakṣayopaśamaviśeṣāvadheḥ svaśaktis tadvaśāt tasyāsarvaparyāyeṣv eva pudgaleṣu vṛttir nātītādyanantaparyāyeṣu nāpy amūrteṣv ākāśādiṣu iti yuktam utpaśyāmaḥ sunirṇītāsambhavadbādhakatvān matiśrutayor nibandho dravyeṣv asarvaparyāyeṣv ityādivat

kimartham idam ity āha

kasya punas tacchabdena parāmarśo yad anantabhāge 'sarvaparyāyeṣu nibaṃdho manaḥparyayasyety āha

tacchabdo 'trāvadhiviṣayaṃ parāmṛśati na punar avadhiṃ viṣayaprakaraṇāt sa ca mukhyasya parāmarśyate gauṇasya parāmarśe prayojanābhāvāt mukhyasya parabhāvadhiviṣayasya sarvato deśāvadhiviṣayāt sūkṣmasyānaṃtabhāgīkṛtasyānanto bhāgaḥ sarvāvadhiviṣayas tasya sampūrṇena mukhyena sarvāvadhiparicchedyatvāt tatrarjumater nibandho boddhavyas tasya manaḥparyayaprathamavyaktitvāt sāmarthyād ṛjumativiṣayasyānantabhāge viṣaye vipulamater nibandho 'vasīyate tasya paramanaḥparyayatvād asarvaparyāyagrahaṇānuvṛtter nāstīti nānādyanantaparyāyākrānte dravye manaḥparyayasya pravṛttis tadjñānāvaraṇakṣayopaśamāsambhavāt atītānāgatavarttamānānantaparyāyātmakavastunaḥ sakalajñānāvaraṇakṣayavijṛṃbhitakevalajñānaparicchedyatvāt

kathaṃ punas tad evaṃvidhaviṣayaṃ manaḥparyayajñānaṃ parīkṣyate ity āha

na hi kṣāyopaśamikasya jñānasya sūkṣme 'rthe prakṛṣyamāṇatvam asiddhaṃ tajjñānāvaraṇahāneḥ prakṛṣyamāṇatvasiddheḥ prakṛṣyamāṇāt tajjñānāvaraṇahānitvān māṇikyādyāvaraṇahānivat katham āvaraṇahāneḥ prakṛṣyamāṇatve siddhe 'pi kvacid vijñānasya prakṛṣyamāṇatvaṃ siddhyatīti cet prakāśātmakatvāt yad dhi prakāśātmakaṃ tatsvāvaraṇahāniprakarṣe prakṛṣyamāṇaṃ dṛṣṭaṃ yathā cakṣuḥ prakāśātmakaṃ ca vivādādhyāsitaṃ jñānam iti svaviṣaye prakṛṣyamāṇaṃ siddhyat tasya paramaprakarṣagamanaṃ sādhayati yat tatparamaprakarṣaprāptaṃ kṣāyopaśamika jñānaṃ spaṣṭaṃ tan manaḥparyaya ity uktaṃ yathā cāpi matiśrutāni paramaprakarṣabhāñji kṣāyopaśamikānīti darśayann āha

nanu asiddhatvāt kevalasya viṣayanibandhakathanaṃ na yuktam ity āśaṃkāyām idam āha

yathaiva hi heyopādeyatattvaṃ sābhyupāyaṃ sa vetti na punaḥ sarvakīṭasaṃkhyādikam iti vadannyāyam atikrāmati kevalaṃ tatsaṃvedane sarvasaṃvedanasya nyāyaprāptatvāt tathā dharmād anyānatīndriyān sarvān arthān vijānann api dharmaṃ sākṣān na sa vettīti vadann api tatsākṣātkaraṇe dharmmasya sākṣātkaraṇasiddher atīndriyatvena jātyantaratvābhāvāt yasya yajjātīyāḥ padārthāḥ pratyakṣās tasyāsatyāvaraṇe 'pi pratyakṣā yathā ghaṭasamānajātīyabhūtalapratyakṣatve ghaṭaḥ pratyakṣāś ca kasyacid vivādāpannasya dharmasajātīyāḥ paramāṇvādayo deśakālasvabhāvaviprakṛṣṭā iti nyāyasya suvyavasthitatvāt tato nedaṃ sūktaṃ mīmāṃsakasya dharmajñatvaniṣedhas tu kevalo 'tropayujyate sarvam anyadvijānaṃs tu puruṣaḥ kena vāryate iti na tv avadhīraṇānādaraḥ tatsarvam anyadvijānaṃs tu puruṣaḥ kena vāryata iti tatra no nātitarām ādaraḥ paramārthatas tu na katham api puruṣasyātīndriyārthadarśanātiśayaḥ sambhāvyate sātiśayānām api prajñāmeghādibhiḥ stokastokāntaratvenaiva darśanāt tad uktaṃ ye 'pi sātiśayā dṛṣṭāḥ prajñāmedhādibhir narāḥ stokastokāntaratvenātīndriyajñānadarśanāt iti kaścit taṃ prati vijñānasya paramaprakarṣagamanasādhanam āha

tāratamyādhirūḍhatvam asaṃśayaprāptatvaṃ tadvijñānasya siddhyat kvacid ātmani paramaprakarṣaprāptiṃ sādhayati tayā tasya vyāptatvāt parimāṇavadākāśe

sa hetoḥ kvacit pradarśitaḥ na hy atrākṣavijñānaṃ paramaṃ prakarṣaṃ yātīti sādhyate nāpi liṅgāgamādivijñānaṃ yena siddhasādhyatānāma pakṣasya doṣo duḥparihāraḥ syāt parasyāpīndriyajñāne liṅgādijñāne ca paramaprakarṣagamanasyeṣṭatvāt nāpy akramaṃ karaṇātītaṃ parisphuṭaṃ jñānaṃ tathā sādhyate yatas tasyaiva dharmiṇor aprasiddhaviśeṣyatā rūpādeḥ siddhiś ca hetur dharmiṇo siddhau taddharmasya sādhanasyāsambhavād āśrayāsiddhaś ca bhavet kiṃ tarhi jñānasāmānyaṃ dharmi na ca tasya sarvārthagocaratvena paramaprakarṣamātre sādhye siddhasādhyatā bhūtādiviṣayaṃ codanājñānam anumānādijñānaṃ vā prakṛṣṭam anicchantaṃ vādinaṃ nāstikaṃ prati prayogāt mīmāṃsakaṃ prati tatprayoge siddhasādhanam eva bhūtādyaśeṣārthagocarasya codanājñānasya paramaprakarṣaprāptasya tenābhyupagatatvād iti cen na taṃ prati pratyakṣasāmānyasya dharmitvāt tasya tena sarvārthaviṣayatvenātyantaprakṛṣṭasyānabhyupagamāt na caivam aprasiddhaviśeṣyādidoṣaḥ pakṣādeḥ sambhavati kevalaṃ mīmāṃsakān prati yadaitatsādhanaṃ tadā pratyakṣaṃ viśadaṃ sūkṣmādyarthaviṣayaṃ sādhayaty evānavadyatvāt yadā tu nāstikaṃ prati sarvārthagocaraṃ jñānasāmānyaṃ sādhyate tadā tasya karaṇakramavyavadhānātivartitvaṃ spaṣṭatvaṃ ca kathaṃ siddhyati ity āha

yata evam atīndriyārthaparicchedanasamarthaṃ pratyakṣam asarvajñavādinaṃ prati siddham

yadi parair abhyadhāyi daśahastāntaraṃ vyomni yo na nāmātra gacchati na yojanam asau gaṃtuṃ śaktobhyāsaśatair api'' ityādi tad api na yuktam ity āha

tato yad upahasanamakāri bhaṭṭena yair uktaṃ kevalajñānam indriyādyanapekṣiṇaḥ sūkṣmātītādiviṣayaṃ sūktaṃ jīvasya tair adaḥ iti tad api parihṛtam ity āha

tad evaṃ pramāṇataḥ siddhe kevalajñāne sakalakuvādyaviṣaye yuktaṃ tasya viṣayaprarūpaṇaṃ matijñānādivat

kān pratīdaṃ sūtram ity āvedayati

atraikaśabdasya prāthamyavacanatvāt prādhānyavacanatvād vā kvacid ātmani jñānaṃ ekaṃ prathamaṃ pradhānaṃ vā saṃkhyāvacanatvād ekasaṃkhyaṃ vā vaktavyaṃ tac ca kiṃ dve ca jñāne kiṃ yugapad ekatra trīṇi catvāri vā jñānāni kānīty āha

prathamaṃ matijñānaṃ kvacid ātmani śrutabhedasya tatra sato 'py aparipūrṇatvenānapekṣaṇāt pradhānaṃ kevalam etenaikasaṃkhyāvācy apy ekaśabdo vyākhyātaḥ svayam iṣṭasyaikasya parigrahāt paṃcānām anyatamasyāniṣṭasyāsambhavāt kvacit punar dve matiśrute kvacit te vāvadhiyute manaḥparyayayute ceti trīṇi jñānāni saṃbhavanti kvacit te evāvadhimanaḥparyayadvayena yute catvāri jñānāni bhavanti paṃcaikasmin na bhavantīty āha

kṣāyopaśamikajñānaiḥ sahabhāvavirodhāt kṣāyikasyety uktaṃ paṃcānām ekatrāsahabhavanam anyatra

sopayogasyānekasya jñānasyaikatra yaugapadyavacane hi siddhāntavirodhaḥ sūtrakārasya na punar anupayogasya saha dvāv upayogau na sta iti vacanāt sopayogayor jñānayoḥ saha pratiṣedhād iti nivedayanti

nirupayogasyānekasya jñānasya sahabhāvavacanasāmarthyāt sopayogasya kramabhāvaḥ kṣāyopaśamikasyety uktaṃ bhavati tathā ca nārthasya hāniḥ kramabhāvijñānāvabodhakasya sambhāvyate atrāparākūtam anūdya nirākurvann āha

yadāpi kramabhāvi ca yaj jñānam iti samantabhadrasvāmivacanam anyathā vyācakṣate virodhaparihārārthaṃ tadāpidoṣam udbhāvayati

tattvajñānaṃ pramāṇaṃ te yugapat sarvabhāsanam ity anena kevalasya kramabhāvi ca yaj jñānaṃ syādvādanayasaṃskṛtam ity anena ca śrutasyāgamasya pramāṇāntaravacanam iti vyākhyāne matijñānasyāvadhimanaḥparyayayoś ca nātra pramāṇatvam uktaṃ syāt tathā ca 'matiśrutāvadhimanaḥparyayakevalāni jñānaṃ' 'tatpramāṇe' iti jñānapaṃcakasya pramāṇadvayarūpatvapratipādakasūtreṇa bādhanaṃ prasajyeta yadā tu matyādijñānacatuṣṭayaṃ kramabhāvi kevalaṃ ca yugapatsarvabhāvi pramāṇaṃ syādvādena pramāṇena sakalādeśinā tayoś ca vikalādeśibhiḥ saṃskṛtaṃ sakalavipratipattinirākaraṇadvāreṇāgatam iti vyākhyāyate tadāsūtrabādhā parihṛtā bhavaty eva nanu paravyākhyāne 'pi na sūtrabādhā kramabhāvi ceti caśabdān matijñānasyāvadhimanaḥparyayayoś ca saṃgrahād ity atra doṣam āha

kramabhāvi syādvādanayasaṃskṛtaṃ caśabdān matyādijñānaṃ kramabhāvīti na vyākhyāyate yatas tasya kramabhāvitvaṃ vacanād vinā na labhyeta kiṃ tarhi syādvādanayasaṃskṛtaṃ yat tu śrutajñānaṃ kramabhāvi caśabdād akramabhāvi ca matyādijñānam iti vyākhyānaṃ kriyate sūtrabādhāparihārasyaivaṃ prasiddher iti cet naivam iti vacanāt sūtrān matyādijñānam akramabhāviprakāśanād vinā labdhum aśakteḥ

nanu bahvādisūtraṃ matijñānayaugapadyapratipādakaṃ tāvad astīti śaṃkām upadarśya pratyācaṣṭe

katham evam idaṃ sūtram ekasya jñānasyaikatra sahabhāvaṃ prakāśayan na viruddhyate iti ced ucyate

kṣāyopaśamikajñānānāṃ hi svāvaraṇakṣayopaśamayaugapadyaśakteḥ sahabhāvo 'sty ekatrātmani yoga iti kathañcid akramotpattir na virudhyate sūtroktā syādvādanyāyavidāṃ sarvathā sahabhāvayor anabhyupagamāc ca na pratītivirodhaḥ śaktyātmanaiva hi sahabhāvo nopayuktātmanānupayuktātmanā vā sahabhāvo na śaktyātmanāpīti pratītisiddhaṃ sahopayuktātmanāpi rūpādijñānapaṃcakaprādurbhāvam upayantaṃ pratyāha

jananaṃ janir iti nāyamiganto 'yaṃ yato jir iti prasajyate kiṃ tarhi auṇādikaikāro 'tra kriyate bahulavacanāt uṇādayo bahulaṃ ca santīti vacanāt ikārādayo 'py anuktāḥ kartavyā eveti siddhaṃ janir iti tatra janau sahadhiyaṃ karoty āśuvṛttyā cakṣurjñānaṃ tacchrutajñānaṃ ca kramād abhavad api kathaṃcid iti hi siddhāntaviniścayo na punaḥ saha kṣāyopaśamikadarśanajñāne sopayoge matiśrutajñāne vā yena sūtrāvirodho na bhavet na caitāvatā paramatasiddhis tatra sarvathā kramabhāvijñānavyavasthiter iha kathaṃcit tathābhidhānāt

kasyāḥ punar āśaṃkāyā nivṛttyarthaṃ kasyacid vā siddhyartham idaṃ sūtram ity āha

pūrvapadāvadhāraṇena sūtraṃ vyācaṣṭe

atra matiśrutāvadhīnām aviśeṣeṇa saṃśayaviparyāsānadhyavasāyarūpatvasaktau yathāpratīti taddarśanārtham āha

matau śrute ca trividhaṃ mithyātvaṃ boddhavyaṃ mater indriyānindriyanimittakatvaniyamāt śrutasyānindriyanimittakatvaniyamāt dvividham avadhau saṃśayād vinā viparyayānadhyavasāyāv ity arthaḥ kutaḥ saṃśayād indriyānindriyājanyasvabhāvaḥ proktaḥ saṃśayo hi calitāpratipattiḥ kim ayaṃ sthāṇuḥ kiṃ vā puruṣa iti sa ca sāmānyapratyakṣād viśeṣāpratyakṣād ubhayaviśeṣasmaraṇāt prajāyate dūrasthe ca vastuni indriyeṇa sāmānyataś ca sannikṛṣṭe sāmānyapratyakṣatvaṃ viśeṣāpratyakṣatvaṃ ca dṛṣṭaṃ manasā ca pūrvānumūtatadumayaviśeṣasmaraṇena na cāvadhyutpattau kvacid indriyavyāpāro 'sti manovyāpāro vā svāvaraṇakṣayopaśamaviśeṣātmanā sāmānyaviśeṣātmano vastunaḥ svaviṣayasya tena grahaṇāt tato na saṃśayātmāvadhiḥ viparyayātmā tu mithyātvodayād viparītavastusvabhāvaśraddhānasahabhāvāt sambodhyate tathānadhyavasāyātmāpy āśu upayogasaṃharaṇād vijñānāntaropayogād gacchattṛṇasparśavad utpādyate dṛḍhopayogāvasthāyāṃ tu nāvadhir anadhyavasāyātmāpi katham evāvasthito 'vadhir iti cet kadācid anugamanāt kadācid ananugamanāt kadācid vardhamānatvāt kadācid dhīyamānatvāt tathā viśuddhiviparivarttamānād avasthitāvadhir ekena rūpeṇāvasthānān na punar adṛṣṭopayogatvāt svabhāvaparāvarttane 'pi tasya tathā tathā dṛḍhopayogatvāvirodhāt kutaḥ punas triṣv eva bodheṣu mithyātvam ity āha

samyaktvāvasthāyām eva matiśrutāvadhayo vyapadiśyante mithyātmāvasthāyāṃ teṣāṃ matyajñānavyapadeśāt tato na viśeṣarūpatayā te viparyaya iti vyākhyāyate yena sahānavasthālakṣaṇo virodhaḥ syāt kiṃ tarhi samyag mithyāmatyādivyaktigatamatyādisāmānyāpekṣayā te viparyaya iti niścīyate mithyātvena sahabhāvāvirodhāt tathā matyādīnāṃ nanu ca teṣāṃ tena sahabhāve 'pi kathaṃ mithyātvam ityāśaṃkyottaram āha

jātyahemno māṇikyasya cāgnyādir vā gṛhādir vā nāhematvam amāṇikyatvaṃ vā karttuṃ samarthas tasyāpariṇāmakatvāt mithyātvapariṇatas tu ātmā sāśrayīṇi matyādijñānāni viparyayarūpatām āpādayati tasya tathā pariṇāmakatvāt sarajasakaṭukālāmbūvatsvāśrayi paya iti na mithyātvasahabhāve 'pi matyādīnāṃ samyaktvaparityāgaḥ śaṅkanīyaḥ pariṇāmitvam ātmano siddham iti ced atrocyate

kiṃ kurvann idaṃ sūtraṃ bravītiti śaṃkāyām āha

mithyādṛṣṭer apy arthaparicchedaḥ saddṛṣṭyarthaparicchedena samāno bhūyate tat kuto 'sau tredhā viparyaya ity ārekāyāṃ satyāṃ darśanaṃ jñāpakaṃ hetum anenopadarśayati

ke punar atra sadasatī kaś ca tayor aviśeṣaḥ kā ca yadṛcchopalabdhir ity āha

kim atra sādhyam ity āha

tenaitad uktaṃ bhavati mithyādṛṣṭer matiśrutāvadhayo viparyayaḥ sadasator aviśeṣeṇa yadṛcchopalabdher unmattasyaiveti samāne 'py arthaparicchede kasyacid viparyayasiddhiṃ dṛṣṭānte sādhyasādhanayor vyāptiṃ pradarśayann āha

sarvatrāhārya eva viparyayaḥ sahaja evety ekāntavyavacchedena tadubhayaṃ svīkurvann āha

cakṣurādimatipūrvakaṃ śrutājñānam aparopadeśatvāt sahajaṃ matyajñānavibhaṅgajñānavat śrotram atipūrvakaṃ tu paropadeśāpekṣatvād āhāryaṃ pratyeyaṃ tatra sati viṣaye śrutājñānam āhāryaviparyayam ādarśayati

sati tāvat kārtsnyenaikadeśena ca viparyayo 'sti tatra kārtsnyena śūnyavādaḥ svarūpadravyakṣetrakālataḥ sarvasya sattvena pramāṇasiddhatvāt viśeṣatas tu sati grāhyagrāhakabhāve kāryakāraṇabhāve ca vācyavācakabhāvādau ca tadasattvavacanam tatra saṃvidadvaitasya vāvalambanena saugatasya puruṣādvaitasyālambanena brahmavādinaḥ śabdādvaitasyāśrayeṇa vaiyākaraṇasyeti pratyeyaṃ viparyayatvaṃ tu tasya grāhyagrāhakabhāvādīnāṃ pratītisiddhaṃ tadvacanāt tathā bahirarthe bhinne sati tadvadasattvavacanaṃ vijñānāṃśaprakalpanād viparyayaḥ paramārthato bahir antaś ca vastūnāṃ sādṛśye sati tadasattvavacanaṃ sarvavaisadṛśyāvalambanena tathāgatasyaiva viparyayaḥ sādṛśyapratyabhijñānasyābādhitasya pramāṇatvasādhanena sādṛśyasya sādhanāt saty api ca kathaṃcid viśiṣṭasādṛśye tadasattvavacanaṃ sarvathā sādṛśyāvalambanāt sādṛśyaikāntavādino viparyayaḥ ekatvapratyabhijñānasyābādhitasya pramāṇatvasādhanāt tatsattvasiddheḥ paryāye ca sati tadasattvavacanaṃ dravyamātrāsthānād aparasya viparyayaḥ bhedajñānādyabādhitāt tatsattvasādhanāt dravyaparyātmani vastuni sati tadasattvābhidhānaṃ parasparabhinnadravyaparyāyavādāśrayaṇād anyeṣāṃ tasya pramāṇato vyavasthāpanāt tattvānyatvābhyām avācyatvavādālambanād vā tatra viparyayaḥ sati dhrauvye tadasattvakathanam utpādavyayamātrāṃgīkaraṇāt keṣāṃcid viparyayaḥ kathaṃcit sarvasya nityatvasādhanāt utpādavyayayoś ca satos tadasattvābhiniveśaḥ śāśvataikāntāśrayaṇād anyeṣāṃ viparyayaḥ sarvasya kathaṃcid utpādavyayātmanaḥ sādhanād evaṃ prativastusattve 'sattvavacanaṃ viparyayaḥ prapaṃcato budhyatāṃ jīve sati tadasattvavacanaṃ cārvākasya viparyayas tatsattvasya pramāṇataḥ sādhanāt ajīve tadasattvavacanaṃ brahmavādino viparyayaḥ āsrave tadasattvavacanaṃ ca bauddhacārvākasyaiva saṃvare nirjarāyāṃ mokṣe ca tadasattvavacanaṃ yājñikasya viparyayaḥ pūrvam eva jīvavadajīvādīnāṃ pramāṇataḥ prarūpaṇāt viśeṣataḥ saṃsāriṇi mukte ca jīve sati tadasattvavacanaṃ viparyayaḥ jīve pudgale dharme 'dharme nabhasi kāle ca sati tadasattvavacanaṃ tatkapuṇyāsrave pāpāsrave ca puṇyavattve pāpavattve ca deśasaṃvare sarvasaṃvare ca yathākālaṃ nirjarāyām aupakramikanirjarāyāṃ ca ārhatyamokṣe siddhatvamokṣe ca sati tadasattvavacanaṃ kasyacid viparyayas tatsattvasya purastāt pramāṇataḥ sādhanāt evaṃ tadā bhedeṣu pramāṇasiddheṣu tadasatsu tadasattvavacanaṃ viparyayo bahudhāvaboddhavyaḥ parīkṣākṣam adhiṣaṇair ity alaṃ vicāreṇa

pararūpadravyakṣetrakālataḥ sarvavas tv asat tatra kārtsnyataḥ sattvavacanam āhāryo viparyayaḥ sattvaikāntāvalambanāt kasyacit pratyetavyaḥ pramāṇatas tathā sarvasyāsattvasiddheḥ deśato 'sato 'sati sattvaviparyayam upadarśayati

sati grāhyagrāhakabhāvādau saṃvidadvaitādyālambanena tadasattvavacanalakṣaṇād viparyayāt pūrvoktād viparītatvenāsati pratītyārūḍhe grāhyagrāhyakabhāvādau sautrāntikādyupavarṇite sattvavacanaṃ viparyayaḥ prapaṃcato 'vaboddhavyaḥ evam āhāryaṃ śrutaviparyayam upadarśya śrutānadhyavasāyaṃ cāhāryaṃ darśayati

śrutaviṣaye deśakālasvabhāvaviprakṛṣṭe 'rthe saṃśayaḥ saugatānām adṛśyasaṃśayaikāntavādāvalambanād āhāryo 'vaseyaḥ pṛthivyādau dṛśyamāne 'pi saṃśayaḥ keṣāṃcit tattvopaplavavād āvaṣṭaṃbhāt sarvavedini punaḥ saṃśayo 'dhyavasāyaś ca keṣāṃcid viparyayavadāhāryo 'vagamyatām sarvajñābhāvavād āvalepāt sarvatra vā tattve keṣāṃcid anyo 'nadhyavasāyaḥ saṃśayaviparyayavat tarko 'pratiṣṭhaḥ śrutayo vibhinnā nāsau munir yasya vacaḥ pramāṇaṃ dharmasya tattvaṃ nihitaṃ guhāyāṃ mahājano yena gataḥ sa panthāḥ iti pralāpamātrāśrayaṇāt tathā pralāpināṃ svoktāpratiṣṭhānāt tatpratiṣṭhāne vā tathā vacanavirodhād ity uktaprāyaṃ samprati matijñānaviparyayasahajam āvedayati

kaḥ punarasau hetvābhāso yato jāyamānaṃ liṅgini jñānaṃ svārthānumānaviparyayaḥ sahajo matiḥ smṛtisaṃjñācintānām iva svaviṣaye timirādikāraṇavaśād upagamyate iti paryanuyoge samāsavyāsato hetvābhāsam upadarśayati

bādyasiddhau tatra sādhyaprasādhanau

yathā śrutajñāne viparyāsas tadvatsaṃśayo 'nadhyavasāyaś ca pratipattavyaḥ sāmānyato viparyayaśabdena mithyājñānasāmānyasyābhidhānāt

saṃprati vākyārthajñānaviparyayam āhāryaṃ darśayann āha

kaḥ punar ayaṃ niyogo nāma niyukto ham anena vākyeneti niravaśeṣo yogo niyogas tatra manāg apy ayogāśaṃkāyāḥ saṃbhavābhāvāt sa cānekadhā keṣāṃcil liṅādipratyayārthaḥ śuddho 'nyanirapekṣaḥ kāryarūpo niyoga iti matam

pareṣāṃ śuddhā preraṇā niyoga ity āśayaḥ

preraṇāsahitaṃ kāryaṃ niyoga iti kecin manyaṃte

kāryasahitā preraṇā niyoga ity apare

kāryasyaivopacārataḥ pravartakatvaṃ niyoga ity anye

kāryapreraṇayoḥ saṃbaṃdho niyoga ity apare

tatsamudāyo niyoga iti cāpare

tadubhayasvabhāvanirmukto niyoga iti cānye

yaṃtrārūḍho niyoga iti kaścit

bhogyarūpo niyoga ity aparaḥ

puruṣa eva niyoga ity anyaḥ

so 'yam ekādaśavikalpo niyoga eva vākyārtha ity ekāṃto viparyayaḥ prabhākarasya tasya sarvasyāpy ekādaśabhedasya pratyekaṃ pramāṇādyaṣṭavikalpānatikramāt yad uktaṃ

tatraikādaśabhedo pi niyogo yadi pramāṇaṃ tadā vidhir eva vākyārtha iti vedāṃtavādapraveśaḥ prabhākarasya syāt pramāṇasya cidātmakatvāt cidātmanaḥ pratibhāsamātratvāt tasya ca parabrahmatvāt pratibhāsamātrād dhi pṛthagvidhiḥ kāryatayā na pratīyate ghaṭādivat prerakatayā vacanādivat karmakāraṇasādhanatayā ca hi tatpratītau kāryatāprerakatāpratyayo yukto nānyathā kiṃ tarhi draṣṭavyo 're 'yam ātmā śrotavyo 'numaṃtavyo nididhyāsitavya ityādi śravaṇād avasthāṃtaravilakṣaṇena prerito ham iti jātākūtenākāraṇaiva svayam ātmaiva pratibhāti sa eva vidhir iti vedāṃtavādibhir abhidhānāt prameyatvaṃ tarhi niyogasyās tu pramāṇatve doṣābhidhānāt iti kaścit tad asat pramāṇavacanābhāvāt prameyatve hi tasya pramāṇam anyadvācyaṃ tadabhāve kvacit prameyatvāyogāt śrutivākyaṃ pramāṇam iti cen na tasyācidātmakatve pramāṇatvāghaṭanād anyatropacārāt saṃvidātmakatve śrutivākyasya puruṣa eva tad iti sa eva pramāṇaṃ tatsaṃvedanavivartaś ca niyukto ham ity abhidhānarūpo niyogaḥ prameya iti nāyaṃ puruṣād anyaḥ pratīyate yato vedāṃtavādimatānupraveśo 'sminn api pakṣe na saṃbhavet pramāṇaprameyasvabhāvo niyoga iti cet siddhas tarhi cid vivarto sau pramāṇarūpatānyathānupapatteḥ tathā ca sa eva cidātmobhayasvabhāvatayātmānam ādarśayan niyoga iti sa eva brahmavādaḥ anubhavasvabhāvo niyoga iti cet tarhi saṃvedanamātram eva pāramārthikaṃ tasya kadācid aheyatvāt tathāvidhatvasaṃbhavāt sanmātradehatayā nirūpitatvād iti vedāṃtavāda eva śabdavyāpāro niyoga iti cet bhaṭṭamatapraveśaḥ śabdavyāpārasya śabdabhāvanārūpatvāt puruṣavyāpāro niyoga iti cet sa eva doṣaḥ tasyāpi bhāvanārūpatvāt śabdātmavyāpārarūpeṇa bhāvanāyā dvaividhyābhidhānāt tadubhayarūpo niyoga ity anenaiva vyākhyātaṃ tadanubhayavyāpārarūpatve tanniyogasya viṣayasvabhāvatā phalasvabhāvatā niḥsvabhāvatā vā syāt prathamapakṣe yāgādiviṣayasyāgniṣṭomādivākyakāle virahāt tadrūpasya niyogasyāsaṃbhava eva saṃbhave vā na vākyārtho niyogas tasya niṣpādanārthatvāt niṣpannasya niṣpādanāyogāt puruṣādivat dvitīye pakṣe pi nāsau niyogaḥ phalasya bhāvatvena niyogatvāghaṭanāt tadā tasyāsaṃnidhānāc ca tasya vākyārthatve nirālaṃbanaśabdavādāśrayaṇāt kutaḥ prabhākaramatasiddhiḥ niḥsvabhāvatve niyogasyāyam eva doṣaḥ kiṃ ca san vā niyogaḥ syād asan vā prathamapakṣe vidhivāda eva dvitīye nirālaṃbanavāda iti na niyogo vākyārthaḥ saṃbhavati parasya vicārāsaṃbhavāt tathā vākyārtha ity ekāṃto pi viparyayas tathā vyavasthāpayitum aśakteḥ bhāvanā hi dvividhā śabdabhāvanā arthabhāvanā ceti śabdātmabhāvanām āhur anyām eva liṅādayaḥ iyaṃ tv anyaiva sarvārthā sarvākhyāteṣu vidyate iti vacanāt atra śabdabhāvanā śabdavyāpāras tatra śabdavyāpāro bhāvyate puruṣavyāpāreṇa dhātvartho dhātvarthena ca phalam iti śabdabhāvanāvādino mataṃ tac ca na yujyate śabdavyāpārasya śabdārthatvāyogāt na hy agniṣṭomena yajeta svargakāma iti śabdāt tavdyāpāra eva pratibhāti svayam ekasya pratipādyapratipādakatvavirodhāt pratipādakasya siddharūpatvāt pratipādyasya cāsiddhasya tathātvasiddher ekasya ca sakṛtpratisiddhetararūpatvāsaṃbhavāt tadvirodhaḥ śabdaḥ svarūpam api śrotrajñāner payatīti tasya pratipādakatvāvirodhe rūpādayo pi svasya pratipādakāḥ saṃcakṣurādijñāne svarūpādayo py 'rpaṇād viśeṣābhāvāt svābhidheyapratipādakatvasamarpaṇāt pratipādakaḥ śabdo na rūpādaya iti cāyuktikaṃ śabdasya svābhidheyapratipādakatvasamarpaṇe svayaṃ prasiddhe paropadeśānarthakyaprasaṃgāt svata eva śabdena mamedam abhidheyam iti pratipādanāt puruṣasaṃketabalāt svābhidheyapratipādanavyāpāram ātmanaḥ śabdo nivedayatīti cet tarhi yatrārthe saṃketitaḥ śabdas tasyārthasya puruṣābhipretasya pratipādakatvaṃ tasya vyāpāra iti na śabdavyāpāro bhāvanā vaktrabhiprāyarūḍhārthaḥ kathaṃ tasya tathābhidhānāt tathā ca katham agniṣṭomādivākyena bhāvakena puruṣasya yāgaviṣayapravṛttilakṣaṇo vyāpāro bhāvyate puruṣavyāpāreṇa vā dhātvartho yajanakriyālakṣaṇo dhātvarthena phalaṃ svargākhyaṃ yato bhāvyabhāvakakaraṇarūpatayā tryaṃśaparipūrṇā bhāvanā vibhāvyata iti puruṣavyāpāro bhāvanety atrāpi puruṣo yāgādinā svargaṃ bhāvayatīti kathyate na caivaṃ dhātvarthabhāvanā śabdārthaḥ svargasyāsaṃnihitatvāt pratipādayitṛvivaṃkṣābuddhau pratibhāsamānasya śabdārthatve bauddha viśabdārtha ity abhimataṃ syāt tad uktaṃ vaktṛvyāpāraviṣayo yo rtho buddhau prakāśate prāmāṇyaṃ tatra śabdasya nārthatattvanibaṃdhanam iti na bhāvanāvādāvatāro mīmāṃsakasya saugatapraveśānuṣaṃgād iti tathā dhātvartho vākyārtha ityekāṃto viparyayaḥ śuddhasya bhāvasvabhāvatayā vidhirūpatvaprasaṃgāt tad uktaṃ sanmātraṃ bhāvaliṃgaṃ syād asaṃpṛktaṃ tu kārakaiḥ dhātvarthaḥ kevalaḥ śuddho bhāva ity abhidhīyate iti vidhivāda eva na ca pratyayārthas tayor dhātvarthaḥ kutaścid vidhivākyāt pratīyate tadupādher eva tasya tataḥ pratīteḥ pratyayārthas tatra pratibhāsamāno pi na pradhānaṃ karmādivad anyatrāpi bhāvanād iti cet tarhi dhātvartho pi pradhānaṃ mā bhūt pratyayāṃtare pi bhāvāt prakṛtapratyayāpāye pīti samānaṃ paśyāmaḥ nanv evaṃ dhātvarthasya sarvatra pratyayeṣv anusyūtatvāt pradhānatvam iṣyata iti cet pratyayārthasya sarvadhātvartheṣv anugatatvāt pradhānatvam astu pratyayārthaviśeṣaḥ sarvadhātvarthān anuyāyīti cet dhātvarthaviśeṣo pi sarvapratyayārthān anugāmy eva dhātvarthasāmānyasya sarvapratyayārthān anupāyitvam iti na viśeṣasiddhiḥ tathā vidhir vākyārtha ity ekāṃto pi viparyayas tasya vicāryamāṇasyāyogāt tad dhi vidhiviṣayaṃ vākyaṃ guṇabhāvena pradhānabhāvena vidhau pramāṇaṃ syāt yadi guṇabhāvena tadāgnihotraṃ juhuyāt svargakāma ityāder api tad astu guṇabhāvena vidhiviṣayatvasya bhāvāt tatra bhaṭṭamatānusāribhir bhāvanāprādhānyopagamāt prābhākaraiś ca niyogāgocaratvapradhānāṃgīkaraṇāt tau ca bhāvanāniyogau nāsadviṣayau pravartete pratīyete vā sarvathāpy asatoḥ pravṛttau pratītau vā śaśaviṣāṇāder api tadanuṣakteḥ sadrūpatāṃ ca tayor vidhināṃtarīyakatvasiddheḥ siddhaṃ guṇabhāvena vidhiviṣayatvaṃ vākyasyeti na pramāṇatāpatter vipratipattiḥ yena karmakāṃḍasya pāramārthikatā na bhavet pradhānabhāvena vidhiviṣayaṃ vedavākyaṃ pramāṇam iti cāyuktaṃ vidheḥ satyatve dvaitāvatārāt tadasatyatve prādhānyāyogāt tathā hiyo yo 'satyaḥ sa sa na pradhānabhāvam anubhavati yathā tadavidyāvilāsaḥ tathā cāsatyo vidhir iti na pradhānabhāvena tadviṣayatopapattiḥ syān mataṃ na samyagavadhāritaṃ vidheḥ svarūpaṃ bhavatā tasyaivam avyavasthitatvāt pratibhāsamātrād dhi pṛthagvidhiḥ kāryatayā na pratīyate ghaṭādivat prerakatayā vā vacanādivat karmakaraṇasādhanatayā hi tatpratītau kāryatāprerakatāpratyayo yukto nānyathā kiṃ tarhi draṣṭavyo 're 'yam ātmā śrotavyo anumantavyo nididhyāsitavya ityādi śabdaśravaṇād avasthāṃtaravilakṣaṇena prerito ham iti jātākūtenākāreṇa svayam ātmaiva pratibhāti sa eva vidhir ity ucyate tasya jñānaviṣayatayā saṃbaṃdham adhitiṣṭhatīti pradhānabhāvavibhāvanāvidhir na vihanyate tathāvidhavedavākyād ātmana eva vidhāyakatayā buddhau pratibhāsanāt taddarśanaśravaṇāt tu manananididhyāsanarūpasya vidhīyamānatayānubhavāt tathā ca svayam ātmānaṃ draṣṭuṃ śrotum anubhaṃtuṃ nidhyātuṃ vā pravartate anyathā pravṛttyasaṃbhave py ātmanaḥ prerito ham ity atra gatirapramāṇikā syāt tato nāsatyo vidhir yena pradhānatā na virudhyate nāpi satyatve dvaitasiddhiḥ ātmasvarūpavyatirekeṇa tadabhāvāt tasyaikasyaiva tathā pratibhāsanāt iti tad apy asatyaṃ niyogādivākyārthasya niścayātmatayā pratīyamānatvāt tathā hiniyogas tāvad agnihotrādivākyādivat draṣṭavyo re 'yam ātmā ityādivacanād api pratīyate eva niyukto ham anena vākyeneti niravaśeṣo yogo niyogaḥ pratibhāti manāg apy ayogāśaṃkānavatārād avaśyakartavyatāsaṃpratyayāt katham anyathā tadvākyaśravaṇād asya pravṛttir upapadyate meghadhvanyāder api pravṛttiprasaṃgāt syād etat mithyeyaṃ pratītir niyogasya vicāryamāṇasya pravṛttihetutvāyogāt sa hi pravartakasvabhāvo vā syād atatsvabhāvo vā prathamakalpanāyāṃ prābhākarāṇām iva tāthāgatādīnām api pravartakaḥ syāt sarvathā pravartakatvāt teṣāṃ viparyāsād apravartaka ity āpi na niścetuṃ śakyaṃ pareṣām api viparyāsāt pravartakatvād anuṣaṃgāt prābhākarā hi viparyastamanasaḥ śabdaniyogāt pravartaṃte netare saviparyastatvād iti vadato nivārayitum aśakteḥ saugatādimatasya pramāṇabādhitatvāt ta eva viparyastā na prābhākarā ity api pakṣapātamātraṃ tanmatasyāpi pramāṇabādhanāviśeṣāt yathaiva hi pratikṣaṇavinaśvarasakalārthavacanaṃ pratyakṣādiviruddhaṃ tathā niyogād viṣayādibhedakalpanam api sarvapramāṇānāṃ vidhiviṣayatayāvadhāraṇāt sadekatvasyaiva paramārthatopapatteḥ yadi punar apravartakasvabhāvaḥ śabdaniyogas tadā siddha eva tasya prakṛtihetutvāyogaḥ phalarahitād vā niyogamātrān na prekṣāvatāṃ pravṛttir aprekṣāvattvaprasaṃgāt prayojanam anuddiśya na maṃdo pi pravartata iti prasiddheś ca pracaṃḍaparidṛḍhavacananiyogād aphalād api pravartanadarśanād adoṣa iti cen na tinnimittāpāyaparirakṣaṇasya phalatvāt tanniyogād apravartane hi mamānapāyo vaśyaṃ bhāvīti tannivāraṇāya pravartamānānāṃ prekṣāvatām api tattvāvirodhāt tarhi vedavacanād api niyuktapratyavāyaparihārāya pravartatāṃ nityanaimittike kuryāt pratyavāyajihāsayā iti vacanāt katham idānīṃ svargakāma iti vacanam avatiṣṭhate juhuyāt juhotu hotavyam iti liṃṅloṭtavyapratyayāṃtanirdeśād eva niyogamātrapratipatteḥ tata eva ca pravṛttisaṃbhavāt phalasahitān niyogāt pravṛttiphalasiddhau ca phalārthitaiva pravartikā na niyogastam aṃtareṇāpi phalārthināṃ pravṛttidarśanāt puruṣavacanān niyoge ayam upālaṃbho nāpauruṣeyāgnihotrādivākyaniyoge tasyānupālabhyatvāt iti na yuktaṃ sarvaṃ khalv idaṃ brahma ityādi vacanasyāpy anupālabhyatvasiddher vedāṃtavādapariniṣṭhānāt tasmān na niyogo vākyārthaḥ kasyacit pravṛttihetur iti tad etadvidhivādino pi samānaṃ vidher api pravṛttihetutvāyogasyāviśeṣāt prakṛvikalpān ativṛtteḥ tasyāpi hi pravartakasvabhāvatve vedāṃtavādinām iva prābhākaratathāgatādīnām api pravartakatvaprasakter apravartakasvabhāvāt teṣām api na pravartako vidhiḥ syāt svayam aviparyastās tataḥ pravartaṃte na viparyastā iti cet kutaḥ saṃvibhāgo vibhāvyatāṃ pramāṇābādhitetaramatāśrayaṇād iti cet tarhi vedāṃtavādinaḥ kathaṃ na viparyastāḥ sarvathā sarvaikatvamatasyādhyakṣaviruddhatvāt parasparanirapekṣadravyaguṇādibhedābhedamananavat tadviparītasyānekāṃtasya jātyaṃtarasya pratīteḥ phalarahitaś ca vidhir na pravartako niyogavat saphalaḥ pravartaka iti cet kiṃcij jñānāṃ phalārthināṃ phalāya darśanād eva pravṛttyupapatteḥ puruṣādvaite na kāścit kutaścit pravartata iti cet siddhas tarhi vidhir apravartako niyogavad iti na vākyārthaḥ puruṣādvaitavādinām upaniṣadvākyād ātmani darśanaśravaṇānumanananidhyānavidhāne py apravartane kutas teṣāṃ tadabhyāsaḥ sāphalyam anubhavati mattonmattādipralāpavat kathaṃ vā sarvathāpy apravartako vidhir eva vākyārtho na punar niyogaḥ paṭādivat padārthāṃtaratvenāpratibhāsanāt niyujyamānaviṣayaniyoktṛdharmatvena cānavasthānān na niyogo vākyārtha iti cet tad itaratra samānaṃ vidher api ghaṭādivatpadārthāṃtaratvenāpratibhāsanād vidhāpyamānaviṣayavidhāyakadharmatve vyavasthiteś ca yathaiva hi niyojyasya puṃso dharme niyoge ananuṣṭheyatā niyogasya siddhatvād anyathānuṣṭhāno paramābhāvānuṣaṃgāt kasyacit tadrūpasyāsiddhasyābhāvād sasiddharūpatāyāṃ vā niyojyatvaṃ virodhād vaṃdhyāstanaṃdhayādivat siddharūpeṇa niyojyatve asiddharūpeṇa vā niyojyatām ekasya puruṣasyāsiddhasiddharūpasaṃkarān niyojyetaratvavibhāgāsiddhis tadrūpāsaṃkare vā bhedaprasaṃgād ātmanaḥ siddhāsiddharūpayoḥ saṃbaṃdhābhāvo nupakārāt upakārakalpanāyām ātmanas tadupakāryatve nityatvahānis tayor ātmopakāryatve siddharūpasya sarvathopakāryatvavyāghāto 'siddharūpasyāpy upakāryatvena gaganakusumāder upakāryatvānuṣaṃgaḥ siddhāsiddharūpayor api kathaṃcid asiddharūpopagame prakṛtaparyanuyogānivṛtter anavasthānuṣaṃga ity upālaṃbhaḥ tathā vidhīyamānasya puruṣasya dharme vidhāv api siddhasya puṃso darśanaśravaṇānumanananidhyānavidhānavirodhāt tadvidhāne vā sarvadā tadanuparatiprasaktiḥ darśanādirūpeṇa tasyāsiddhau vidhānavyāghātaḥ kūrmaromādivat siddharūpeṇa vidhāpyamānasya vidhāne siddharūpeṇa vidhāne siddhāsiddharūpeṇa vā vidhāne siddhāsiddharūpasaṃkarāt vidhāpyetaravibhāgāsiddhes tadrūpāsaṃkare vā bhedaprasaṃgād ātmanaḥ siddhāsiddharūpayos tatsaṃbaṃdhābhāvādidoṣāsaṃjananasyāviśeṣaḥ tathā viṣayasya yāgalakṣaṇasya dharme niyoge tasyāpariniṣpannatvāt svarūpābhāvād vākyena pratyetum aśakyatvasya vidhāv api viṣayadharme samānatvāt kuto viṣayadharme vidhiḥ puruṣasyaiva viṣayatayāvabhāsamānasya viṣayatvāt tasya vā pariniṣpannatvān na taddharmasya vidher asaṃbhava iti cet tarhi yajanāśrayasya dravyādeḥ siddhatvāt tasya viṣayatvāt kathaṃ taddharmo niyogo pi na sidhyet yena rūpeṇa viṣayo vidyate tena dharmeṇa niyogo pīti tadanuṣṭhānābhāve vidhiviṣayo yena rūpeṇa nāsti tena taddharmasya vidheḥ katham anuṣṭhānaṃ yenātmanāsti tenānuṣṭhānam iti cet tanniyogena samānaṃ katham asanniyogo 'nuṣṭhīyate apratīyamānatvāt kharaviṣāṇavat iti cet tata eva vidhir api nānuṣṭheyaḥ pratīyamānatayā siddhatvād anuṣṭheyo vidhir iti cet niyogo pi tathāstu nanv anuṣṭheyatayaiva niyogo vatiṣṭhate na pratīyamānatayā tasyāḥ sakalavastusādhāraṇatvāt anuṣṭheyatā cet pratibhātā ko nyo niyogo yasyānuṣṭhiter iti cet tarhi vidhir api na pratīyamānatayā pratiṣṭhām anubhavati kiṃ tu vidhīyamānatayā sā ced anubhūtā ko nyo vidhir nāma yasya vidhānam upaniṣadvākyād upavarṇyate draṣṭavyādivākyenātmadarśanādivihitaṃ mameti pratīter apratikṣepārho vidhiḥ katham apākriyate kim idānīm agnihotrādivākyena yāgādiviṣaye niyukto ham iti pratītir na vidyate yena niyogaḥ pratikṣipyate sā pratītir apramāṇam iti cet vidhipratītiḥ katham apramāṇaṃ na syāt puruṣadoṣarahitavedavacanopajanitatvād iti cet tata eva niyogapratītir apy apramāṇaṃ mā bhūt sarvathāpy aviśeṣāt tathāpi niyogasya viṣayadharmasyāsaṃbhave vidher api dharmasya na saṃbhavaḥ śabdasya vidhāyakasya ca dharmo vidhir ity api na niścetuṃ śakyaṃ niyogasyāpi niyoktṛśabdadharmārthapratighātābhāvānuṣakteḥ śabdasya siddharūpatvān na taddharmo niyogaḥ katham asiddho yenāsau saṃpādyate kasyacid ity api na maṃtavyaṃ vidhisaṃpādanavirodhāt tasyāpi siddhopaniṣadvākyadharmatvaviśeṣāt prasiddhasyāpi saṃpādane punaḥ punas tatsaṃpādane pravṛttyanuparamāt katham upaniṣadvacanasya pramāṇatā apūrvārthatāvirahāt smṛtivat tasya vā pramāṇatve niyogavākyaṃ pramāṇam astu viśeṣābhāvāt syān mataṃ niyogasya sarvapakṣeṣu vicāryamāṇasyāyogāt tadvacanam apramāṇaṃ teṣāṃ hi na tāvat kāryaṃ śuddhaṃ niyogaḥ preraṇā niyojyavarjitasya niyogasyāsaṃbhavāt tasmin niyogasaṃjñākaraṇe svakaṃbalasya kurdāliketi nāmāṃtarakaraṇamātraṃ syāt na ca tāvatā sveṣṭasiddhiḥ śuddhā preraṇā niyoga ity apy anenāpāstaṃ niyojyaphalarahitāyāḥ preraṇāyāḥ pralāpamātratvāt preraṇāsahitaṃ kāryaṃ niyoga ity apy asaṃbhavi niyogādyasaṃbhave tadvirodhāt kāryasahitā preraṇā niyoga ity apy anena nirastaṃ kāryasyaivopacārataḥ pravartakatvaṃ niyoga ity apy asāraṃ niyojyādinirapekṣasya kāryasya pravartakatvopacārāyogāt kadācit kvacit paramārthatas tasya tathānupalaṃbhāt kāryapreraṇayoḥ saṃbaṃdho niyoga iti vacanam asaṃgataṃ tato bhinnasya saṃbaṃdhasya saṃbaṃdhinirapekṣasya niyogatvenāghaṭanāt saṃbaṃdhātmanaḥ saṃbaṃdhasya niyogatvam ity api duranvayaṃ preryamāṇapuruṣanirapekṣayoḥ saṃbaṃdhātmanor api kāryapreraṇayoḥ niyogatvānupapatteḥ samudāyaniyogavādo py anena pratyākhyātaḥ kāryapreraṇāsvabhāvanirmuktas tu niyogo na vidhivādam atiśete yat punaḥ svargakāmaḥ puruṣo gnihotrādivākyaniyoge sati yāgalakṣaṇaṃ viṣayam ārūḍham ātmānaṃ manyamānaḥ pravartata iti yaṃtrārūḍhaniyogavacanaṃ tad api na paramātmavāde pratikūlaṃ puruṣābhimānamātrasya niyogatvavacanāt tasya cāvidyodayanibaṃdhanatvāt bhogyarūpo niyoga iti cāyuktaṃ niyoktṛpreraṇāśūnyasya bhogyasya tadabhāvānupapatteḥ puruṣasvabhāvo pi na niyogo ghaṭate tasya śāśvatikatvena niyogasya śāśvatikatvaprasaṃgāt puruṣamātravidher eva tathā vidhāne vedāṃtavādiparisamāpteḥ kuto niyogavādo nāmeti tad etadasāraṃ sarvathā vidher api vākyārthānupapatteḥ so pi hi śabdādir draṣṭavyatādivyavacchedena rahito yadīṣyate tadā na kadācit pravṛttihetuḥ pratiniyataviṣayavidhināṃtarīyakatvāt prekṣāvatpravṛtteḥ tasya vā tadviṣayaparihārāvinābhāvitvāt kaṭaḥ kartavya iti yathā na hi kaṭakartavyatāvidhir atadvyavacchedam aṃtareṇa vyavahāramārgyam avatārayituṃ śakyaḥ paraparihārasahito vidhiḥ śabdārtha iti cet tarhi vidhipratiṣedhātmakaḥ śabdārtha iti kuto vidhyekāṃtavādapratiṣṭhā pratiṣedhaikāṃtavādavat syān mataṃ paraparihārasya guṇībhūtād vidher eva pravṛttyaṃgatve prādhānyād vidhiḥ śabdārtha iti katham idānīṃ śuddhakāryādirūpaniyogavyavasthitir na syāt kāryasyaiva śuddhasya pravṛttyaṃgatayā pradhānatvopapatteḥ niyojyādeḥ sato pi guṇībhāvāt tadvatpreraṇādisvabhāvaniyogavādināṃ preraṇādau pradhānatābhiprāyāt tad itarasya sato pi guṇībhāvādhyavasāyād ukto niyogaḥ śabdārthaḥ śuddhakāryapreraṇādiṣu svābhiprāyāt kasyacit pradhānabhāve pi parābhiprāyāt pradhānatvābhāvād anyatarasyāpi svabhāvasyāvyavasthiter naikasyāpi śabdārthatvam iti cet tarhi puruṣādvaitavādyāśayavaśād vidheḥ pradhānatve pi tathāgatamatāśrayaṇād apradhānatāghaṭanāt so pi na pratiṣṭhām aṭāṭyeta vipratipattisadbhāvāviśeṣāt pramāṇarūpaś ca yadi vidhiḥ tadā prameyam anyad vācyaṃ tatsvarūpam eva prameyam iti cet katham asyārthadvayarūpatā na virudhyate kalpanayeti cet tarhy anyāpohaḥ śabdārthaḥ kathaṃ pratiṣidhyate pramāṇatvavyāvṛttyā vidheḥ pramāṇatvavacanād aprameyavyāvṛttyā ca prameyatvaparikalpanāt padārthasvarūpavidhāyakatvam aṃtareṇānyāpohamātravidhāyakasya śabdasya kvacit pravartakatvāyogād anyāpoho na śabdārtha iti cet tarhi padārthasvarūpavidhāyakasyāpi śabdasyānyāpohānabhidhāyinaḥ katham anyaparihāreṇa kvacit pravṛttinimittatvasiddhiḥ yena vidhimātraṃ śabdārthaḥ syāt paramapuruṣa eva vidhiḥ sa eva ca pramāṇaṃ prameyaṃ cāvidyāvaśād ābhāsate pratibhāsamātravyatirekeṇa vyāvṛttyāder apy asaṃbhavād ity api dattottaraṃ pratibhāsavyatiriktasya pratibhāsyasyārthasya vyavasthāpitātvāt prameyarūpo vidhir iti vacanam ayuktaṃ pramāṇābhāve prameyarūpatvāyogāt tasyaiva ca dvayarūpatvavirodhāt kalpanāvaśād vidher dvayarūpatve anyāpohavādānuṣaṃgasyāviśeṣāt pramāṇaprameyobhayarūpo vidhir ity apy anena nirastaṃ bhavatu anubhayarūpo 'sāv iti cet svaraśṛṃgādivadavastutāpattiḥ katham iva tasya nivāryatāṃ tathā yaṃtrārūḍho vākyārtha ity ekāṃto pi viparyaya evānyāpoham aṃtareṇa tasya pravartakatvāyogād vidhivacanavat etena bhogyam eva puruṣa eva vākyārtha ity apy ekānto nirastaḥ yogaviśeṣatayā ca yaṃtrārūḍhādeḥ prativihitatvāt na punas tatpratividhāne titarāmādaro smākam ity uparamyate tathānyāpoha eva śabdārtha ity ekāṃto viparyayaḥ svarūpavidhim aṃtareṇānyāpohasyāsaṃbhavāt vakrabhiprāyārūḍhasyārthasya vidhir evānyāpoha itthaṃ iti cet tathaiva bahirarthasya vidhir astu viśeṣābhāvāt tena śabdasya saṃbaṃdhābhāvān na śabdāt tadvidhir iti cet tata eva vakrabhipretasyāpy arthasya vidhir mā bhūt tena saha kāryakāraṇabhāvasya saṃbaṃdhasya sahāyāc chabdasya tadvidhāyitvam iti cen na vivakṣām aṃtareṇāpi suptādyavasthāyāṃ śabdasya pravṛttidarśanāt kāryatvād vyavasthānāt pratikṣiptaś cānyāpohaikāṃtaḥ purastād iti tarkitaṃ niyogo bhāvanā dhātvartho vidhiyaṃtrārūḍhādir anyāpoho vā yadā kaiścid ekāṃtena viṣayo vākyasyānumanyate tadā tajjanitaṃ vedanaṃ śrutābhāsaṃ pratipattavyaṃ tathā vākyārthanirṇīter vidhātuṃ duḥśakatvād iti

kaḥ punar avadhiviparyaya ity āha

paramāvadhiḥ sarvāvadhiś ca na kadācid viparyayaḥ satsaṃyamaviśeṣotthatvāt manaḥparyayavad iti deśāvadhir eva kasyacin mithyādarśanāvirbhāve viparyayaḥ pratipādyate kiṃ punaḥ kartuṃ pramāṇātmakasamyagjñānavidhau prakṛte viparyayaṃ jñānam anekadhā matyādi prarūpitaṃ sūtrakārair ity āha

pūrvaṃ samyagavabodhasvarūpāvadhirūpamukhena nirṇayaṃ vidhāya vipakṣavikṣepamukhenāpi taṃ vidhātum udyatair anekadhā viparyayajñānam uditaṃ vādinobhayaṃ kartavyaṃ svaparapakṣasādhanadūṣaṇam iti nyāyānusaraṇāt svavidhisāmarthyāt pratiṣedhasya siddhes tatsāmarthyād vā svapakṣavidhisiddher nobhayavacanam arthavad iti pravādasyāvasthāpitum aśakteḥ sarvatra sāmarthyasiddhasyāvacanaprasaṃgāt sveṣṭavyādhātasyānuṣaṃgāt kvacit sāmarthyasiddhasyāpi vacane syādvādanyāyasyaiva siddheḥ sarvaṃ śuddham

iti tattvārthaślokavārtikālaṃkāre prathamasyādhyāyasya caturtham āhnikam

kiṃ kṛtvādhunā kiṃ ca kartum idaṃ sūtraṃ bravītīty āha

pramāṇanayair adhigama ity anena pramāṇaṃ nayāś cādhigamopāyā ity uddiṣṭaṃ tatra pramāṇaṃ tattvārthādhigamopāyaṃ prapaṃcato nirdeśyādhunā nayāṃs tadadhigamopāyān akhilān saṃkṣepato nyathā ca vyākhyātum idaṃ prāha bhagavān kathaṃ nayasāmānyasya tallakṣaṇasyaiva saṃkṣepato vibhāgasya viśeṣalakṣaṇasya ca vistarato nayavibhāgasya ativistarato nayaprapaṃcasya cātra pratipādanāt sarvathā nayaprarūpaṇasya sūtritatvād iti brūmahe

tatra sāmānyato nayasaṃkhyāṃ lakṣaṇaṃ ca nirūpayann āha

sāmānyādeśāt tāvad eka eva nayaḥ sthitaḥ sāmānyasyānekatvavirodhāt sa ca syādvādapravibhaktārthaviśeṣavyaṃjako naya iti vacanāt nanu cedaṃ hetur lakṣaṇavacanam iti kecit tad ayuktaṃ hetoḥ syādvādena pravibhaktasyārthasya sakalasya viśeṣaṃ vyaṃjayitum asamarthatvād anyatropacārāt hetujanitasya bodhasya vyaṃjakaḥ pradhānabhāvata eva yuktaḥ sa ca naya eva svārthaikadeśavyavasāyātmakatvād ity uktaṃ nanv evaṃ dṛṣṭeṣṭaviruddhenāpi rūpeṇa tasya vyaṃjako nayaḥ syād iti na śaṃkanīyaṃ sadharmaṇaiva śābdasya sādharmyād avirodhataḥ iti vacanāt samāno hi dharmo yasya dṛṣṭāṃtasya tena sādharmyaṃ sādhyasya dharmiṇo manāg api vaidharmyābhāvāt tato syāvirodhenaiva vyaṃjaka iti niścīyate dṛṣṭāṃtasādharmyād adṛṣṭāṃtotsaraṇād ity anena dṛṣṭavirodhasya nivartanāt nanu kathaṃcid api dṛṣṭāṃtavaidharmyād dṛṣṭavaiparītyād ity aneneṣṭavirodhasya pariharaṇāt dṛṣṭaviparītasya sarvathāniṣṭatvāt svayam udāhṛtaś caivaṃ lakṣaṇo nayaḥ svāmisamaṃtabhadrācāryaiḥ sad eva sarvaṃ ko necchet svarūpādicatuṣṭayāt iti sarvasya vastunaḥ syādvādapravibhaktasya viśeṣaḥ sattvaṃ tasya vyaṃjako bodhaḥ svarūpādicatuṣṭayād dṛṣṭasādharmyasya svarūpadicatuṣṭayāt sanniścitaṃ na pararūpādicatuṣṭayena tadvatsarvaṃ vivādāpannaṃ sat ko necchet kasyātra vipratipattir iti vyākhyānāt

saṃkṣepato nayavibhāgam āmarśayati

viśeṣataḥ saṃkṣepād dvau nayau dravyārthaḥ paryāyārthaś ca dravyaviṣayo dravyārthaḥ paryāyaviṣayaḥ paryāyārthaḥ prathamo naigamasaṃgrahavyavahāravikalpaḥ tato paraś caturdhā ṛjusūtraśabdasamabhirūḍhaivaṃbhūtavikalpāt

kuta evam ataḥ sūtrāl lakṣyata ity āha

naigamasaṃgrahavyavahārarjusūtraśabdasamabhirūḍhaivaṃbhūtā nayāḥ ity atra naya ity ekaṃ vākyaṃ te nayau dravyārthikaparyāyārthikau iti dvitīyamete nayāḥ sapteti tṛtīyaṃ punar api te nayāḥ saṃkhyātā śabdata iti caturthaṃ saṃkṣepaparāyāṃ vāka bhidhāne darśanāt keṣāṃcit tathā vacanopalaṃbhāc ca na virudhyate atra vākyabhedau naigamādir ekasya dvayoś ca sāmānādhikaraṇyāvirodhāc ca gṛhā grāmaḥ devam anuṣyā ubhau rāśī iti yathā nanv evam ekatvadvitvādisaṃkhyāgatāv api kathaṃ nayasya sāmānyalakṣaṇaṃ dvidhā vibhaktasya tadviśeṣaṇaṃ vijñāyata ity āśaṃkāyām āha

nīyate 'neneti naya ity ukte tasya viṣayaḥ sāmarthyād ākṣipyate sa ca śrutākhyapramāṇaviṣayīkṛtasyāṃśa iti tadapekṣā niruktir nayasāmānyalakṣaṇe lakṣayati tathā nīyete yakābhyāṃ tau nayāv ity ukte tu dravyārthikaparyāyārthikau nayau dvau tau ca dravyaparyāyāv iti tadapekṣaṃ nirvacanaṃ nayaviśeṣadvayalakṣaṇaṃ prakāśayati

nanu ca guṇaviṣayo guṇārthiko pi tṛtīyo vaktavya ity atrāha

paryāyo hi dvividhaḥ kramabhāvī sahabhāvī ca dravyam api dvividhaṃ śuddham aśuddhaṃ ca tatra saṃkṣepaśuddhavacane dvitvam eva yujyate paryāyaśabdena paryāyasāmānyasya svavyaktivyāpino bhidhānāt dravyaśabdena ca dravyasāmānyasya svaśaktivyāpinaḥ kathanāt tato na guṇaḥ sahabhāvī paryāyas tṛtīyaḥ śuddhadravyavat saṃkṣepāvivakṣāyāṃ tu viśeṣavacanasya catvāro nayāḥ syuḥ paryāyaviśeṣaguṇaṃ ca dravyaviśeṣaśuddhadravyasya pṛthagupādānaprasaṃgāt nanu ca dravyaparyāyayos tadvāṃs tṛtīyo sti tadviṣayatṛtīyo mūlanayo stīti cet na tatparikalpane 'navasthāprasaṃgāt dravyaparyāyas tadvatām api tadvadaṃtaraparikalpanānuṣakter durnivāratvāt yadi tu yathā taṃtavo vayavās tadvān avayavī paṭastayor api taṃtupaṭayor nānyo sti tadvāṃstasyāpratīyamānatvāt tathā paryāyāḥ svabhāvās tadvad dravyaṃ tayor api nānyas tadvān asti pratītivirodhād iti matis tadā pradhānabhāvena svaparyāyātmakavastupramāṇaviṣayas tavopoddhṛtaṃ dravyamātraṃ dravyārthikaviṣayaḥ paryāyamātraṃ paryāyārthikaviṣaya iti na tṛtīyo nayaviśeṣosti yato mūlanayas tṛtīyaḥ syāt tad evam

pramāṇaprameyasaṃśayaprayojanadṛṣṭāṃtasiddhāṃtāvayavatarkanirṇayavādajalpavitaṃḍāhetvābhāsacchalajātinigrahasthānākhyāḥ ṣoḍaśa padārthāḥ kaiścid upadiṣṭāḥ te pi dravyaguṇakarmasāmānyaviśeṣasam avāyebhyo na jātyaṃtaratvaṃ pratipadyaṃte guṇādayaś ca paryāyān nārthāṃtaram ity uktaprāyaṃ tato dravyaparyāyāv eva tair iṣṭau syātāṃ tayor eva teṣām aṃtarbhāvān nāmādivat ye py āhuḥ mūlaprakṛtir avikṛtir mahadādyāḥ prakṛtivikṛtayaḥ sapta ṣoḍaśakaś ca vikāro na prakṛtir na vikṛtiḥ puruṣaḥ iti paṃcaviṃśatis tattvānīti tair api dravyaparyāyāv evāṃgīkaraṇīyau mūlaprakṛteḥ puruṣasya ca dravyatvāt mahadādīnāṃ pariṇāmatvena paryāyatvāt rūpādiskaṃdhasaṃtānakṣaṇavat tato naigamādibhedānām evārthās te na punar aparānītayaḥ aparānītir yeṣu ta eva hy aparānītayaḥ iti gamyate na caiteṣu dravyārthikaparyāyārthikābhyāṃ naigamādibhedābhyāṃ aparānītiḥ pravartata iti tāv eva mūlanayau naigamādīnāṃ tata eva jātatvāt

tatra naigamaṃ vyācaṣṭe

trividhas tāvannaigamaḥ paryāyanaigamaḥ dravyanaigamaḥ dravyaparyāyanaigamaś ceti tatra prathamas tredhā arthaparyāyanaigamo vyaṃjanaparyāyanaigamo 'rthavyaṃjanaparyāyanaigamaś ca iti dvitīyo dvidhā śuddhadravyanaigamaḥ aśuddhadravyanaigamaś ceti tṛtīyaś caturdhā śuddhadravyārthaparyāyanaigamaḥ śuddhadravyavyaṃjanaparyāyanaigamaḥ aśuddhadravyārthaparyāyanaigamaḥ aśuddhadravyavyaṃjanaparyāyanaigamaś ceti navadhā naigamaḥ sābhāsa udāhṛtaḥ parīkṣaṇīyaḥ saṃgrahādayas tu vakṣyamāṇā ṣaḍ iti sarve paṃcadaśa nayāḥ samāsataḥ pratipattavyāḥ

tatra saṃgrahanayaṃ vyācaṣṭe

dravyatvaṃ dravyātmakam eva tato rthāṃtarabhūtānāṃ dravyāṇām abhāvād ity aparasaṃgrahābhāsaḥ pratītivirodhāt tathā paryāyatvaṃ paryāyātmakam eva tato rthāṃtarabhūtaparyāyāsattvād iti tattvaṃ tata eva tathā jīvatvaṃ jīvātmakam eva pudgalatvaṃ pudgalātmakam eva dharmatvaṃ dharmātmakam eva adharmatvaṃ adharmātmakam eva ākāśatvaṃ ākāśātmakam eva kālatvaṃ kālātmakam eveti cāparasaṃgrahābhāsāḥ jīvatvādisāmānyānāṃ svavyaktibhyo bhedena kathaṃcit pratīter anyathā tadanyataralope sarvalopānuṣaṃgāt tathā kramabhāviparyāyatvaṃ kramabhāviparyāyaviśeṣātmakam eva sahabhāviguṇatvaṃ tadviśeṣātmakam eveti vāparasaṃgrahābhāsau pratītipratighātād eva evam aparāparadravyaparyāyabhedasāmānyāni svavyaktyātmakāny evetyabhiprāyāḥ sarve py aparasaṃgrahābhāsāḥ pramāṇabādhitatvād eva boddhavyāḥ pratītyaviruddhasyaivāparasaṃgrahaprapaṃcasyāvasthitatvāt

vyavahāranayaṃ prarūpayati

parasaṃgrahas tāvat sarvaṃ sad iti saṃgṛhṇāti vyavahāras tu tadvibhāgam abhipraiti yat sat tad dravyaṃ paryāya iti yathaivāparasaṃgrahaḥ sarvadravyāṇi dravyam iti saṃgṛhṇāti sarvaparyāyāḥ paryāya iti vyavahāras tad vibhajate yad dravyaṃ taj jīvādiṣaḍvidhaṃ yaḥ paryāyaḥ sa dvividhaḥ kramabhāvī sahabhāvī ceti punar api saṃgrahaḥ sarvān jīvādīn saṃgṛhṇāti jīvaḥ pudgalo dharmo 'dharmaḥ ākāśaṃ kāla iti kramabhuvaś ca paryāyān kramabhāviparyāya iti sahabhāviparyāyāṃs tu sahabhāviparyāya iti vyavahāras tu tadvibhāgam abhipraiti yo jīvaḥ sa muktaḥ saṃsārī ca yaḥ pudgalaḥ so ṇuḥ skaṃdhaś ca yo dharmāstikāyaḥ sa jīvagatihetuḥ pudgalagatihetuś ca yas tv adharmāstikāyaḥ sa jīvasthitihetur ajīvasthitihetuś ca paryāyato dravyatas tasyaikatvāt tathā yad ākāśaṃ tal lokākāśam alokākāśaṃ ca yaḥ kālaḥ sa mukhyo vyāvahārikaś ceti yaḥ kramabhāvī paryāyaḥ sa kriyārūpo 'kriyārūpaś ca viśeṣaḥ yaḥ sahabhāvī paryāyaḥ sa guṇaḥ sadṛśapariṇāmaś ca sāmānyam iti aparāparasaṃgrahavyavahāraprapaṃcaḥ prāgṛjusūtrāt parasaṃgrahād uttaraḥ pratipattavyaḥ sarvasya vastunaḥ kathaṃcit sāmānyaviśeṣātmakatvāt na caivaṃ vyavahārasya naigamatvaprasaktiḥ saṃgrahaviṣayapravibhāgaparatvāt sarvatra naigamasya tu guṇapradhānobhayaviṣayatvāt yaḥ punaḥ kalpanāropitadravyaparyāyavibhāgam abhipraiti sa vyavahārābhāsaḥ pramāṇabādhitatvāt tathā hina kalpanāropita eva dravyaparyāyapravibhāgaḥ svārthakriyāhetutvād anyathā tadanupapatteḥ vaṃdhyāputrādivat vyavahārasya mithyātve tadānukūlyena pramāṇānāṃ pramāṇatā ca na syāt svapnādivibhramānukūlyenāpi teṣāṃ pramāṇatvaprasaṃgāt tad uktaṃ vyavahārānukūlyena pramāṇānāṃ pramāṇatā nānyathā bādhyamānānāṃ teṣāṃ ca tatprasaṃgataḥ iti

sāṃpratamṛjusūtranayaṃ sūtrayati

kṣaṇadhvaṃsina eva bahiraṃtaś ca bhāvāḥ kṣaṇadvayasthāṣṇutve pi teṣāṃ sarvadā nāśānupapatteḥ kauṭasthyaprasaṃgāt kramākramābhyām arthakriyāvirodhād avastutāpatteḥ iti yo dravyaṃ nirākaroti sarvathā so trarjusūtrābhāso hi maṃtavyaḥ pratītyatikramāt pratyabhijñānapratītir hi bahiraṃtaś caikaṃ dravyaṃ pūrvottarapariṇāmavarti sādhayaṃtī bādhavidhurā prasādhitaiva purastāt tasmin sati pratikṣaṇavināśe syeṣṭatvān na vināśānupapattir na bhāvānāṃ kauṭasthyāpattiḥ yataḥ sarvathārthakriyāvirodhāt avastutā syāt yo pi ca manyate paramārthataḥ kāryakāraṇabhāvasyābhāvān na grāhyagrāhakabhāvo vācyavācakabhāvo vā yato bahirarthaḥ siddhyet vijñānamātraṃ tu sarvam idaṃ traidhātukam iti so pi carjusūtrābhāsaḥ svaparakṣasādhanadūṣaṇābhāvaprasaṃgāt lokasaṃvṛttyā svapakṣasya sādhanāt parapakṣasya bādhanāt dūṣaṇād adoṣa iti cen na lokasaṃvṛttisatyasya paramārthasatyasya ca pramāṇato siddheḥ tadāśrayaṇenāpi buddhānapavarṇadeśanād dūṣaṇadvāreṇa dharmadeśanānupapatteḥ etena citrādvaitaṃ saṃvedanādvaitaṃ kṣaṇikam ity api mananamṛjusūtrābhāsatām āyātīty uktaṃ veditavyaṃ kiṃ ca sāmānādhikaraṇyābhāvo dravyasyobhayādhārabhūtasya nihnavāt tathā ca kutaḥ śabdāder viśeṣyatā kṣaṇikatvakṛtakatvādeḥ sādhyasādhanadharmakalāpasya ca tadviśeṣaṇatā siddhyet tadasiddhau ca na sādhyasādhanabhāvaḥ sādhanasya pakṣadharmatvasapakṣatvānupapatteḥ kalpanāropitasya sādhyasādhanabhāvasyeṣṭer adoṣa iti cen na bahirarthatvakalpanāyāḥ sādhyasādhanadharmādhārānupapatteḥ kvacid apy ādhārādheyatāyāḥ saṃbhavābhāvāt kiṃ ca saṃyogavibhāgābhāvo dravyābhāvāt kriyāvirahaś ca tato na kārakavyavasthā yataḥ kiṃcit paramārthato 'rthakriyākāri vastu syāt sadṛśetarapariṇāmābhāvaś ca pariṇāmino dravyasyāpahnavāt tataḥ svaparasaṃtānavyavasthitivirodhaḥ sadṛśetarakāryakāraṇānām atyaṃtam asaṃbhavāt samudāyāyogaś ca samudāyino dravyasyānekasyāsamudāyāvasthāparityāgapūrvakasamudāyāvasthām upādadānasyāpahnavāt tata eva na pretyabhāvaḥ śubhāśubhānuṣṭhānaṃ tatphalaṃ ca puṇyaṃ pāpaṃ baṃdho vā vyavatiṣṭhate yato saṃsāramokṣavyavasthā tatra syāt sarvathāpīṣṭasyāprasiddheḥ saṃvṛtyā hi ceṣṭasya siddhiḥ saṃvṛter mṛṣātvāt nāpi paramārthataḥ pāramārthikaikadravyasiddhiprasaṃgāt tadabhāve tadanupapatter iti parīkṣitam asakṛdvidyānaṃdimahodayaiḥ

śabdanayam upavarṇayati

kālakārakaliṃgasaṃkhyāsādhanopagrahabhedād bhinnam arthaṃ śapatīti śabdo nayaḥ śabdapradhānatvād udāhṛtaḥ yas tu vyavahāranayaḥ kālādibhede py abhinnam artham abhipraiti tam anūdya dūṣayann āha

ye hi vaiyākaraṇavyavahāranayānurodhena 'dhātusaṃbaṃdhe pratyayā' iti sūtram ārabhya viśvadṛś vāsya putro janitā bhāvi kṛtyam āsīd ity atra kālabhede py ekapadārtham ādṛtā yo viśvaṃ dṛkṣyati so pi putro janiteti bhaviṣyatkālenātītakālasyābhedo bhimataḥ tathā vyavahāradarśanād iti tatra yaḥ parīkṣāyā mūlakṣateḥ kālabhede py arthasyābhede tiprasaṃgāt rāvaṇaśaṃkhacakravartinor apy atītānāgatakālayor ekatvāpatteḥ āsīd rāvaṇo rājā śaṃkhacakravartī bhaviṣyatīti śabdayor bhinnaviṣayatvān naikārthateti cet viśvadṛś vā janitety anayor api mā bhūt tata eva na hi viśvaṃ dṛṣṭavān iti viśvadṛśi tvetiśabdasya yo rtho tītakālasya janiteti śabdasyānāgatakālaḥ putrasya bhāvino tītatvavirodhāt atītakālasyāpy anāgatatvāvyaparopād ekārthatābhipreteti cet tarhi na paramārthataḥ kālabhede py abhinnārthavyavasthā tathā karoti kriyate iti kārakayoḥ kartṛkarmaṇor bhede py abhinnam arthata evādriyate sa eva karoti kiṃcit sa eva kriyate kenacid iti pratīter iti tad api na śreyaḥ parīkṣāyāṃ devadattaḥ kaṭaṃ karotīty atrāpi kartṛkarmaṇor devadattakaṭayor abhedaprasaṃgāt tathā puṣyaṃ tāraketyavyaktibhede pi na kṛtārtham ekam ādriyaṃte liṃgam aśiṣyaṃ lokāśrayatvād iti tad api na śreyaḥ paṭaḥ kuṭīty atrāpi paṭakuṭyor ekatvaprasaṃgāt talliṃgabhedāviśeṣāt tathāpoṃbha ity atra saṃkhyābhede py ekam arthaṃ jalākhyam ādṛtāḥ saṃkhyābhedasyodbhedakatvāt gurvādivad iti tad api na śreyaḥ parīkṣāyāṃ ghaṭasaṃs tava ity atrāpi tathābhāvānuṣaṃgāt saṃkhyābhedāviśeṣāt ehi manye rathena yāsyasi na hi yāsyasi sa yātaste pitā iti sādhanabhede pi padārtham abhinnam ādṛtāḥ prahāse manya vāvi yuṣmanmanyater asmadekavac ca iti vacanāt tad api na śreyaḥ parīkṣāyāṃ ahaṃ pacāmi tvaṃ pacasīty atrāpi asmadyuṣmatsādhanābhede py ekārthatvaprasaṃgāt tathā saṃtiṣṭhate avatiṣṭhata ity atropasargabhede py abhinnam artham ādṛtā upasargasya dhātvarthamātradyotakatvād iti tad api na śreyaḥ tiṣṭhati pratiṣṭhata ity atrāpi sthitigatikriyayor abhedaprasaṃgāt tataḥ kālādibhedād bhinna evārtho 'nyathātiprasaṃgād iti śabdanayaḥ prakāśayati tadbhede py arthābhede dūṣaṇāṃtaraṃ ca darśayati

kālādibhedād arthasya bhedo stv iti hi tatparikalpanaṃ prayojanavan nānyathā sādhanāstīti niḥprayojanam eva tat kiṃ ca

kālabhede py abhinnārthaḥ kālakārakaliṃgasaṃkhyāsādhanabhedebhyo bhinno 'rtho na bhavatīti svaruciprakāśanamātraṃ kālādibhedād bhinno rthaḥ ity atropapattim āvedayati

sarvasya kālādibhinnaśabdasyārthapratipādakatvenābhimatasya vivādādhyāsitatvena pakṣīkaraṇān na kenacid dhetor vyabhicāraḥ pramāṇabādhitaḥ pakṣaḥ iti cen na kālādibhinnaśabdasyābhinnārthatvagrāhiṇaḥ pramāṇasya bhinnārthagrāhiṇā pramāṇena bādhitatvāt

samabhirūḍham idānīṃ vyācaṣṭe

viśvadṛś vā sarvadṛś veti paryāyabhede pi śabdo bhinnārtham abhipraiti bhavitā bhaviṣyatīti ca kālabhedābhimananāt kriyate vidhīyate karoti vidadhāti puṣyastiṣāḥ tārako duḥ āpo vāḥ aṃbhaḥ salilam ityādi paryāyabhede pi cābhinnam arthaṃ śabdo manyate kārakādibhedād evārthabhedābhimananāt samabhirūḍhaḥ punaḥ paryāyabhede pi bhinnārthān abhipraiti kathaṃ

nanu cātra bhinnārthatve sādhye vibhinnaśabdatvahetor anyathānupapattir asiddheti na maṃtavyaṃ sādhyanivṛttau sādhananivṛtter atra bhāvāt bhinnārthatvaṃ hi vyāpakaṃ vājivāraṇaśabdayor vibhinnayor asti gośabde vābhinne pi tad asti vibhinnaśabdatvaṃ tadvyāpyaṃ sādhanaṃ vibhinnārtha eva sādhyesti no bhinnārthatve tato nyathānupapattir asty eva hetoḥ

saṃpraty evaṃbhūtaṃ nayaṃ vyācaṣṭe

samabhirūḍho hi śakanakriyāyāṃ satyām asatyāṃ ca devarājyārthasya śakravyapadeśam abhipraiti paśor gamanakriyāyāṃ satyām asatyāṃ ca govyapadeśavattathārūḍheḥ sadbhāvāt evaṃbhūtas tu śakanakriyāpariṇatam evārthaṃ tatkriyākāle śakram abhipraiti nānyadā kuta ity āha

na hi kaścid akriyāśabdo syāsti gauraśva iti jātiśabdābhimatānām api kriyāśabdatvāt āśu gāmyaśva iti śuklo nīla iti guṇaśabdābhimatā api kriyāśabdā eva śucibhavanāc chuklaḥ nīlanān nīla iti devadatta iti yadṛcchābhiḥ śabdābhimatāḥ api kriyāśabdā eva deva eva deyād iti devadattaḥ yajñadatta iti saṃyogidravyaśabdāḥ samavāyidravyaśabdābhimatāḥ kriyāśabdā eva daṃḍosyāstīti daṃḍī viṣāṇam asyāstīti viṣāṇītyādi paṃcatayī tu śabdānāṃ pravṛttiḥ vyavahāramātrān na niścayād ity ayaṃ manyate

evam ete śabdasamabhirūḍhaivaṃbhūtanayāḥ sāpekṣāḥ samyak parasparam anapekṣās tu mithyeti pratipādayati

ke punar atra saptasu nayeṣv arthapradhānā ke ca śabdapradhānā nayāḥ ity āha

kaḥ punar atra bahuviṣayaḥ kaścālpaviṣayo naya ity āha

tatra naigamasaṃgrahayos tāvan na saṃgraho bahuviṣayo naigamāt paraḥ kiṃ tarhi naigama eva saṃgrahāt pūrvaṃ ity āha

saṃgrahād vyavahāro bahuviṣaya iti viparyayam apākaroti

vyavahārād ṛjusūtro bahuviṣaya iti viparyāsaṃ nirasyati

ṛjusūtrāc chabdo bahuviṣaya ity āśaṃkām apasārayati

śabdāt samabhirūḍho mahāviṣaya ity ārekāṃ haṃti

samabhirūḍhād evaṃbhūto bhūmaviṣaya iti cākūtam apāsyati

kathaṃ punar nayavākyapravṛttir ity āha

iha tāvan naigamasya saṃgrahādibhiḥ saha ṣaḍbhiḥ pratyekaṃ ṣaṭ saptabhaṃgyaḥ saṃgrahasya vyavahārādibhiḥ saha vacanāt paṃca vyavahārasyarjusūtrādibhiś catasraḥ ṛjusūtrasya śabdādibhis tisraḥ śabdasya samabhirūḍhādibhyāṃ dve samabhirūḍhasyaivaṃbhūte nekā ity ekaviṃśatimūlanayasaptabhaṃgyaḥ pakṣapratipakṣatayā vidhipratiṣedhakalpanayāvagaṃtavyāḥ tathā navānāṃ naigamabhedānāṃ dvābhyāṃ parāparasaṃgrahābhyāṃ saha vacanād aṣṭādaśa saptabhaṃgyaḥ parāparavyavahārābhyāṃ cāṣṭādaśa ṛjusūtreṇa nava śabdabhedaiḥ ṣaḍiḥ saha catuḥpaṃcāśat samarūḍhena saha nava evaṃbhūtena ca nava iti saptadaśottaraṃ śataṃ tathā saṃgrahādinayabhedānāṃ śeṣanayabhedaiḥ saptabhaṃgyo yojyāḥ evam uttaranayasaptabhaṃgyaḥ paṃcasaptatyuttaraśataṃ tathottarottaranayasaptabhaṃgyo pi śabdataḥ saṃkhyātāḥ pratipattavyāḥ iti paryāyaṃ saptabhaṃgī bahudhā vastuny ekatrāvirodhena vidhipratiṣedhakalpanā prāgavaduktācāryaiḥ nānyā vyāpiny ativyāpinī vā nāpy asaṃbhavinī tathā pratītisaṃbhavāt tad yathāsaṃkalpanāmātragrāhiṇo naigamasya tāvad āśrayaṇād vidhikalpanā prasthādisaṃkalpamātraṃ prasthādy ānetuṃ gacchāmīti vyavahāropalabdheḥ bhāvini bhūtavadupacārāt tathā vyavahāraḥ taṃduleṣv odanavyavahāravad iti cen na prasthādisaṃkalpyasya tadānubhūyamānatvena bhāvitvābhāvāt prasthādipariṇāmābhimukhasya kāṣṭhasya prasthāditvena bhāvitvāt tatra tadupacārasya prasiddhiḥ prasthādibhāvābhāvayos tu tatsaṃkalpyasya vyāpino nupacaritatvāt na ca tadvyavahāro mukhya eveti tatpratisaṃgrahāśrayaṇāt pratiṣedhakalpanā na prasthādisaṃkalpamātraṃ prasthādisanmātrasya tathā pratīteḥ asataḥ pratītivirodhād iti vyavahārāśrayaṇāt dravyasya tathopalavdher adravyasyāsataḥ sato vā pratyetum aśakteḥ paryāyasya tadātmakatvād anyathā dravyāṃtaratvaprasaṃgād iti ṛjusūtrāśrayaṇāt paryāyamātrasya prasthāditvenopalabdheḥ anyathā pratītyanupapatter iti śabdāśrayaṇāt kālādibhedād bhinnasyārthasya prasthāditvād anyathātiprasaṃgāt iti samabhirūḍhāśrayaṇāt paryāyabhedena bhinnasyārthasya prasthāditvāt anyathātiprasaṃgād iti evaṃbhūtāśrayaṇāt prasthādikriyāpariṇatasyaivārthasya prasthāditvād anyathātiprasaṃgād iti tathā syād ubhayaṃ kramārpitobhayanayārpaṇāt syād avaktavyaṃ sahārpitobhayanayāśrayaṇāt avaktavyottarāḥ śeṣās trayo bhaṃgā yathāyogam udāhāryā ity etāḥ ṣaṭsaptabhaṃgyaḥ tathā saṃgrahāśrayato vidhikalpanā syāt sad eva sarvam asato 'pratīteḥ kharaśṛṃgavad iti tat pratiṣedhakalpanā vyavahārāśrayaṇān na syāt sarvaṃ sad eva dravyatvādinopalabdhedrarvyādirahitasya sanmātrasyānupalabdheś ceti ṛjusūtrāśrayaṇāt pratiṣedhakalpanā na sarvaṃ syāt sad eva vartamānād rūpād anyena rūpeṇānupalabdher anyathā anādyanaṃtasattopalaṃbhaprasaṃgād iti śabdāśrayaṇāt pratiṣedhakalpanā na sarvaṃ syāt sad eva kālādibhedena bhinnasyārthasyopalabdher anyathā kālādibhedānarthakyaprasaṃgād iti samabhirūḍhāśrayā pratiṣedhakalpanā na sarvaṃ sad eva syāt paryāyabhedena bhinnasyārthasyopalabdher anyathaikaparyāyatvaprasaṃgāt iti evaṃbhūtāśrayāt pratiṣedhakalpanā na sarvaṃ sad eva tatkriyāpariṇatasyaivārthasya tathopapatter anyathā kriyāsaṃkaraprasaṃgāt iti tathobhayanayakramākramārpaṇād ubhayāvaktavyakalpanā vidhinayāśrayaṇāt sahobhayanayāśrayaṇāc ca pratiṣedhāvaktavyakalpanā kramākramobhayanayāśrayaṇāt tadubhayāvaktavyakalpaneti paṃcasaptabhaṃgyaḥ tathā vyavahāranayād vidhikalpanā sarvaṃ dravyādyātmakaṃ pramāṇaprameyavyavahārāny athānupapatteḥ kalpanāmātreṇa tadvyavahāre svaparapakṣavyavasthāpananirākaraṇayoḥ paramārthato nupapatter iti taṃ prati tāvadṛjusūtrāśrayāt pratiṣedhakalpanā na sarvaṃ dravyādyātmakaṃ paryāyamātrasyopalabdher iti śabdasamabhirūḍhaivaṃbhūtāśrayāt pratiṣedhakalpanā na sarvaṃ dravyādyātmakaṃ kālādibhedena paryāyabhedena kriyābhedena ca bhinnasyārthasyopalabdheḥ iti prathamadvitīyabhaṃgau pūrvavaduttare bhaṃgā iti catasraḥ saptabhaṃgyaḥ pratipattavyāḥ tatharjusūtrāśrayād vidhikalpanā sarvaṃ paryāyamātraṃ dravyasya kvacid avasthiter iti taṃ prati śabdāśrayāt pratiṣedhakalpanā samabhirūḍhaivaṃbhūtāśrayāc ca na sarvaṃ paryāyamātraṃ kālādibhedena paryāyabhedena kriyābhedena ca bhinnasya paryāyasyotpattimattvād iti dvau bhaṃgau kramākramārpitobhayanayās tṛtīyacaturthabhaṃgāḥ trayo nye prathamadvitīyatṛtīyā evāvaktavyottarā yathoktanayayogād avaseyā iti tisraḥ saptabhaṃgyaḥ tathā śabdanayāśrayāt vidhikalpanā sarvaṃ kālādibhedād bhinnaṃ vivakṣitakālādikasyārthasyāvivakṣitakālāditvānupapatter iti taṃ prati samabhirūḍhaivaṃbhūtāśrayā pratiṣedhakalpanā na sarvaṃ kālādibhedād eva bhinnaṃ paryāyabhedāt kriyābhedāc ca bhinnasyārthasya pratīteḥ iti mūlabhaṃgadvayaṃ pūrvavat pare paṃca bhaṃgāḥ pratyeyā iti dve saptabhaṃgyau tathā samabhirūḍhyāśrayā vidhikalpanā sarvaṃ paryāyabhedād bhinnaṃ vivakṣitaparyāyasyāvivakṣitaparyāyatvenānupalabdher iti taṃ praty evaṃbhūtāśrayā pratiṣedhakalpanā na sarvaṃ paryāyabhedād eva bhinnaṃ kriyābhedena paryāyasya bhedopalabdher iti etatsaṃyogajāḥ pūrvavatpare paṃcabhaṃgāḥ pratyetavyā ity ekā saptabhaṃgī evam etā ekaviṃśatisaptabhaṃgyaḥ vaiparītyenāpi tāv aṃtyaḥ prapaṃcatobhyūhyā tathottaranayasaptabhaṃgyaḥ sarvāḥ parasparaviruddhārthayor dvayor navabhedayor ekatarasya svaviṣayavidhau tatpratipakṣasya nayasyāvalaṃbanena tatpratiṣedhe mūlabhaṃgadvayakalpanayā yathoditanyāyena taduttarabhaṃgakalpanayā ca pratiparyāyam avagaṃtavyāḥ pūrvoktapramāṇasaptabhaṃgīvattadvicāraś ca kartavyaḥ pratipāditanayasaptabhaṃgīṣv api pratibhaṃgaṃ syāt kārasyaivakārasya ca prayogasadbhāvāt tāsāṃ vikalādeśatvāde saptabhaṃgītaḥ sakalādeśātmikāyā vyavasthāpanāt yena ca kāraṇena sarvanayāśrayāḥ sapta vā vacanamārgāḥ pravartaṃte

kiṃ punar amīṣāṃ nayānām ekasminn arthe pravṛttir āhosvitprativiśeṣo stīty āha

paraḥ paraḥ pūrvatra pūrvatra kasmān nayo na pravartata ity āha

pramāṇanayānām api parasparaviṣayagamanaviśeṣeṇa viśeṣitaś ceti śaṃkāyām idam āha

kim evaṃ prakārā eva nayāḥ sarve py āhus tadviśeṣāḥ saṃti apare pīty āha

evam adhigamopāyabhūtāḥ pramāṇanayāḥ vyākhyātāḥ

iti nayasūtrasya vyākhyānaṃ samāptaṃ

tattvārthādhigamabhedam āha

adhigacchaty anena tattvārthānadhigamayaty aneneti vādhigamaḥ svārtho jñānātmakaḥ parārtho vacanātmaka iti pratyeyam

tadā tatra bhavedvyarthaḥ satprāśnikaparigrahaḥ

nanu ca prāśnikāpekṣaṇāviśeṣe pi vādajalpavitaṃḍānāṃ na vādo jigīṣatos tattvāvyavasāyasaṃrakṣaṇārthatvarahitatvāt yas tu jigīṣator na sa tathā siddho yathā jalpo vitaṃḍā ca tathā vādaḥ tasmān na jigīṣator iti na hi vādas tattvāvyavasāyasaṃrakṣaṇārtho bhavati jalpavitaṃḍayor eva tathātvāt tad uktaṃ tattvāvyavasāyasaṃrakṣaṇārthe jalpavitaṃḍe bījaprarohasaṃrakṣaṇārthaṃ kaṃṭakaśākhāvaraṇavad iti tad etatpralāpamātraṃ vādasyaiva tattvāvyavasāyasaṃrakṣaṇārthatvopapatteḥ tathā hivāda eva tattvāvyavasāyarakṣaṇārthaḥ pramāṇatarkasādhanopālaṃbhatve siddhāṃtāviruddhatve paṃcāvayavopapannatve ca sati pakṣapratipakṣaparigrahatvāt yas tu na tathā sa na yathā ākrośādiḥ tathā ca vādas tasmāt tattvāvyavasāyarakṣaṇārtha iti yuktisadbhāvāt na tāvad ayam asiddho hetuḥ pramāṇatarkasādhanopālaṃbhaḥ siddhāṃtāviruddhaḥ paṃcāvayavopapannaḥ pakṣapratipakṣaparigraho vāda iti vacanāt pakṣapratipakṣaparigrahād ity ucyamāne jalpepi tathā syād ity avadhāraṇavirodhas tatparihārārthaṃ pramāṇatarkasādhanopālaṃbhatvādiviśeṣaṇaṃ na hi jalpe tad asti yathoktopapannachalajātinigrahasthānasādhanopālaṃbho jalpa iti vacanāt tata eva na vitaṃḍā tathā prasajyate pakṣapratipakṣaparigraharahitatvāc ca pakṣapratipakṣau hi vastudharmāv ekādhikaraṇau viruddhau ekakālādhyanavasitau vastuviśeṣau vastunaḥ sāmānyenādhigatatvāc ca viśeṣāvagamanimitto vivādaḥ ekādhikaraṇāv iti nānādhikaraṇau vicāraṃ na prayojata ubhayoḥ pramāṇenopapatteḥ tad yathāanityā buddhir nitya ātmeti aviruddhāv apy evaṃ vicāraṃ na prayojayataḥ tad yathā kriyāvaddravyaṃ niḥkriyaṃ ca kālabhede satīty ekakālāv ity uktaṃ tathāvasitau vicāraṃ na prayojayete niścayottarakālaṃ vivādābhāvād ity anavasitau nirdiṣṭau evaṃ viśeṣaṇaviśiṣṭayor dharmayoḥ pakṣapratipakṣayoḥ parigraha itthaṃbhāvaniyamaḥ evaṃ dharmāyaṃ dharmī naivaṃ dharmeti vā so 'yaṃ pakṣapratipakṣaparigraho na vitaṃḍāyām asti sapratipakṣasthāpanārhā no vitaṃḍā iti vacanāt tathā yathokto jalpaḥ pratipakṣasthāpanāhīnatayā viśeṣato vitaṃḍātvaṃ pratipadyate vaitaṃḍikasya ca svapakṣa eva sādhanavādipakṣāpekṣayā pratipakṣo hastipratihastinyāyena vaitaṃḍiko na sādhanaṃ vakti kevalaṃ parapakṣanirākaraṇāyaiva pravartata iti vyākhyānāt nanu vaitaṃḍikasya pratipakṣābhidhānaḥ svapakṣo sty evānyathā pratipakṣahīna iti sūtrakāro brūyāt na tu pratipakṣasthāpanāhīna iti na hi rājahīno deśa iti ca kaścid rājapuruṣahīna iti vakti tathābhipretārthāpratipatter iti kecit te pi na samīcīnavācaḥ pratipakṣa ity anena vidhirūpeṇa pratipakṣahīnasyārthasya vivakṣitatvāt yasya hi sthāpanā kriyate sa vidhirūpaḥ pratipakṣo na punar yasya parapakṣanirākaraṇasāmarthyonnatiḥ so tra mukhyavidhirūpatayā vyavatiṣṭhate tasya guṇabhāvena vyavasthiteḥ jalpo pi kaścid evaṃ pratipakṣasthāpanāhīnaḥ syān nedaṃ nirātmakaṃ jīvaccharīraṃ prāṇādimattvaprasaṃgād iti parapakṣapratiṣedhavacanasāmarthyāt sātmakaṃ jīvaccharīram iti svapakṣasya siddher virūpeṇa sthāpanāvirahād iti cen na niyamena pratipakṣasthāpanāhīnatvābhāvāj jalpasya tatra hi kadācit svapakṣavidhānadvāreṇa parapakṣapratiṣedhaḥ kadācit parapakṣapratiṣedhadvāreṇa svapakṣavidhānam iṣyate naivaṃ vitaṃḍāyāṃ parapakṣapratiṣedhasyaiva sarvadā tatra niyamāt nanv evaṃ pratipakṣo pi vidhirūpo vitaṃḍāyāṃ nāstīti pratipakṣahīna ity eva vaktavyaṃ sthāpanāhīna ity asyāpi tathā siddheḥ sthāpyamānasyābhāve sthāpanāyāḥ saṃbhavāyogād iti cen na aniṣṭaprasaṃgāt sarvathā pratipakṣahīnasyārthasyāniṣṭasya prasaktau ca yathā vitaṃḍāyāṃ sādhyanirdeśābhāvas tasya cetasi parisphuraṇābhāvaś ca tathārthāpattyāpi gamyamānasya pratipakṣasyābhāva iti vyāhatiḥ syād vacanasya gamyamānasvapakṣābhāve parapakṣapratiṣedhasya bhāvivirodhāt pratipakṣasthāpanāhīna iti vacane tu na virodhaḥ sarvaśūnyavādināṃ parapakṣapratiṣedhe sarvaḥ śūnyam iti svapakṣagamyamānasya bhāve pi sthāpanāyā gamyamānāyās tadbhāvābhāve vā śūnyatāvyāghātāt tarhi pratipakṣahīnam api vā prayojanārtham arthitvena tam abhyupeyād ity atrāpi pratipakṣahīnam api ceti vaktavyaṃ sarvathā pratipakṣahīnavādasyāsaṃbhavād iti cet ka evaṃ vyācaṣṭe sarvapratipakṣahīnam iti parataḥ pratijñām upāditsamānas tattvabubhutsāprakāśanena svapakṣaṃ vacanato navasthāpayatsvadarśanaṃ sādhayed iti vyākhyānāt tatra gamyamānasya svapakṣasya bhāvāt svapakṣam anavasthāpayann iti bhāṣyakāravacanasyānyathā virodhāt kuto nyathā bhāṣyakārasyaiva vyākhyānam iti cet sarvathā svapakṣahīnasya vādasya jalpavitaṃḍāvadasaṃbhavād eva katham evaṃ vādajalpayor vitaṃḍāto bhedaḥ pratipakṣasthāpanāhīnatvāviśeṣād iti cet uktam atra niyamataḥ pratipakṣasthāpanāyā hīnā vitaṃḍā kadācit tayā hīnau vādajalpāv iti kevalaṃ vādaḥ pramāṇatarkasādhanopalaṃbhatvādiviśeṣaṇaḥ pakṣapratipakṣaparigrahaḥ jalpas tu chalajātinigrahasthānasādhanopālaṃbhaś ca yathoktopapannaś ceti vitaṃḍāto viśiṣyate tad evaṃ pakṣapratipakṣaparigrahasya jalpe sato pi pramāṇatarkasādhanopalaṃbhatvādiviśeṣaṇābhāvād vitaṃḍāyām asattvāc ca na jalpavitaṃḍayos tattvāvyavasāyasaṃrakṣaṇārthatvasiddhiḥ prakṛtasādhanād yeneṣṭavighātakārīdaṃ syād aniṣṭasya sādhanād iti vāda eva tattvāvyavasāyasaṃrakṣaṇārthatvāj jigīṣator yukto na jalpavitaṃḍe tābhyāṃ tattvāvyavasāyasaṃrakṣaṇāsaṃbhavāt paramārthataḥ khyātilābhapūjāvat tattvasyāvyavasāyo hi tattvaniścayas tasya saṃrakṣaṇaṃ nyāyabalāt sakalabādhakanirākaraṇena punas tatra bādhakam udbhāvayate yathākathaṃcin nirmukhīkaraṇaṃ capeṭādibhis tatpakṣanirākaraṇasyāpi tattvāvyavasāyasaṃrakṣaṇatvaprasaṃgāt na ca jalpavitaṃḍābhyāṃ tatra sakalabādhakapariharaṇaṃ chalajātyādyupakramaparābhyāṃ saṃśayasya viparyāsasya vā jananāt tattvāvyavasārya saty api hi vādinaḥ paranirmukhīkaraṇe pravṛttau prāśnikās tatra saṃśerate viparyasyann iva kim asya tattvāvyavasāyo sti kiṃ vā nāstīti nāsty eveti vyāpāranirmukhīkaraṇamātre tathā vyavasāyarahitasyāpi pravṛttidarśanāt tattvopaplavavādivat tathā vyākhyātir eva prekṣāvatsu na syād iti kutaḥ pūjālābho vā tataś caivaṃ vaktavyaṃ vādo jigīṣator eva tattvāvyavasāyasaṃrakṣaṇārthatvād anyathā tadanupapatteḥ parābhyupagamamātrāj jalpavitaṃḍāvattvāt nigrahasthānavattvāc ca na hi vāde nigrahasthānāni na saṃti siddhāṃtāviruddhaḥ ity anenāpasiddhāṃtasya paṃcāvayavopapanna ity atra paṃcagrahaṇān nyūnādhikayor avayavopapannagrahaṇād dhetvābhāsapaṃcakasya pratipādanād duṣṭānāṃ nigrahasthānānāṃ tatra niyamavyākhyānāt nanu vāde satām api nigrahasthānānāṃ nigrahabuddhyodbhāvanābhāvān na jigīṣāsti taduktaṃ tarkaśabdena bhūtapūrvagatinyāyena vītarāgakathātvajñāpanād udbhāvaniyamo labhyate tena siddhāṃtāviruddhaḥ paṃcāvayavopapanna iti cottarapadayoḥ samastanigrahasthānādyupalakṣaṇārthatvād eva pramāṇabuddhyā pareṇa chalajātinigrahasthānāni prayuktāni na nigrahabuddhyodbhāvyaṃte kiṃ tu nivāraṇabuddhyā tattvajñānāyāvayavaḥ pravṛttir na ca sādhanābhāso dūṣaṇābhāve vā tattvājñānahetur ato na tatprayogo yuktaḥ iti tad etadasaṃgataṃ jalpavitaṃḍayor api tathodbhavaniyamaprasaṃgāt tayos tattvāvyavasāyasaṃrakṣaṇāya svayam abhyupagamāt tasya chalajātinigrahasthānaiḥ kartum aśakyatvāt parasya tūṣṇībhāvārthaṃ jalpavitaṃḍayoś chalādyudbhāvanam iti cen na tathā parasya tūṣṇībhāvāsaṃbhavād asaduttarāṇām ānaṃtyān nyāyabalād eva paranirākaraṇasaṃbhavāt so yaṃ paranirākaraṇāyānyayogavyavacchedena vyavasitādyanujātaṃ tattvaviṣayaprajñāpāripākādi ca phalam abhipretya vādaṃ kurvan paraṃ nigrahasthānair nirākarotīti katham aviruddhavāk nyāyena prativādinaḥ svābhiprāyān nivartanasyaiva nigrahatvād alābhe vā tato nigrahatvāyogāt tad uktaṃ āstāṃ tāvad alābhādir ayam eva hi nigrahaḥ nyāyena vijigīṣūṇāṃ svābhiprāyanivartanam iti siddham etat jigīṣato vādo nigrahasthānavattvāny athānupapatter iti sa ca caturaṃgaḥ svābhipretasvavyavasthānaphalatvāl lokaprakhyātavādavat tathā hi

nanu yathā sabhāpateḥ prāśnikānāṃ ca sāmarthyam aviruddham uktaṃ vādinoḥ sādhanadūṣaṇayoś ca parasparavyāghātāt tathā hiyadi vādinaḥ samyaksādhanavacanaṃ sāmarthyaṃ sādhanasya cānyathānupapannatvaṃ tadā kathaṃ tatra prativādinaḥ saddoṣodbhāvanaṃ sāmarthyaṃ saṃsādhyaṃ dūṣaṇasya ca pakṣavighātitāvat katham itarad iti parasparavyāhataṃ paśyāmaḥ tadanyatamāsamarthatve vā yathā samarthe sabhāpatau prāśnikeṣu vacanaṃ vādas tathā samarthayor vādiprativādinoḥ sādhanadūṣaṇayoś ceti vyākhyānam anupapannam āyātam iti kaścit tad asat vādiprativādinoḥ sādhanadūṣaṇavacane kramataḥ pravṛttau virodhābhāvāt pūrvaṃ tāvadvādī svadarśanānusāritayā samarthaḥ sādhanaṃ samartham upanyasyati paścāt prativādī svadarśanālaṃbanena doṣodbhāvanasamarthasaddūṣaṇaṃ tatsāmarthyaṃ pratipakṣavighātitā na virudhyate

kā punar iyaṃ pratipakṣavighātitety āha

sādhanasya svapakṣadhātitā pakṣāṃtarasādhanatvaṃ yathā viruddhaṃ svapakṣasādhanāśaktatvamātraṃ vā yathānaikāṃtikatvādi sādhanābhāsatvaṃ tadudbhavane svapakṣasiddher apekṣaṇīyatvāt tad uktaṃ viruddhaṃ hetum adbhāvyavādinaṃ jayatītaraḥ ābhāsāṃtaram udbhāvya pakṣasiddham apekṣate iti na caivam aṣṭāṃgo vivādaḥ syāt tatsādhanatadvacanayor vādisāmartharūpatvāt sadūṣaṇatadvacanayoś ca prativādisāmarthyarūpatvād digaṃtaratvāyogāt naivaṃ prabhuḥ sabhyo vā vādiprativādinoḥ sāmarthyaṃ tayoḥ svataṃtratvāt tato nābhimāniko pi vādo dvyaṃga eva vītarāgavādavad iti śakyaṃ vaktuṃ caturṇām aṃgānām anyatamasyāpy apāye arthāparisamāpter ity uktaprāyaṃ evam ayamābhimāniko vādo jigīṣator dvivida ity āha

pūrvācāryo pi bhagavān amum eva dvividhaṃ jalpamāveditavān ity āha

kaḥ punar jayo trety āha

kathaṃ

kaḥ punaḥ svasya pakṣo yat siddhir jayaḥ syād iti vicārayitum upakramate

yādṛg eva hi svārthānumāne pakṣaḥ śakyatvādiviśeṣaṇaḥ sādhanaviṣayas tādṛg eva parārthānumāne yuktaḥ svaniścayavad anyeṣāṃ niścayotpādanāya prekṣāvatāṃ parārthānumānaprayogāt anyathā tallakṣaṇasyāsaṃbhavādidoṣānuṣaṃgāt kā punaḥ pakṣasya siddhir ity āha

vādinaḥ svapakṣapratyāyanaṃ sabhāyāṃ svapakṣasiddhiḥ prativādinaḥ sa eva nigrahaḥ prativādino thavā tatsvapakṣasiddhir vādino nigraha ity etatpratyeyam tathoktaṃ svapakṣasiddhir ekasya nigraho nyasya vādinaḥ nāsādhanāṃgavacanaṃ nādoṣodbhāvanaṃ dvayoḥ iti

atra paramatam anūdya vicārayati

satyam etat svapakṣaṃ sādhayann evāsādhanāṃgavacanād adoṣodbhāvanād vā vādī prativādī vā tūṣṇībhūtaṃ yat kiṃcid bruvāṇaṃ vā paraṃ jayati nānyathā kevalaṃ pakṣo vādiprativādinoḥ samyak sādhanadūṣaṇavacanam eveti parākūtam anūdya pratikṣipati

yad vastu śabdānityatvāvādināṃ sādhyamānaṃ vādinā dūṣyamāṇaṃ ca prativādinā tad eva vādinaḥ pakṣaḥ śakyatvādiviśeṣaṇasya sādhanaviṣayasya pakṣatvavyavasthāpanāt tathā yad dūṣaṇavādinā śabdādi vastu anityatvādinā sādhyamānaṃ vādinā dūṣyamāṇaṃ tad eva prativādinaḥ pakṣa iti vyavatiṣṭhate na punaḥ sādhana vacanaṃ vādinaḥ dūṣaṇavacanaṃ ca prativādinaḥ pakṣa iti vivādābhāvāt tayos tatra vivāde vā yathoktalakṣaṇa eva pakṣa iti tasyāsiddher ekasya jayo 'parasya parājayo vyavatiṣṭhate na punar asādhanāṃgavacanamātram adoṣodbhāvanamātraṃ vā pakṣasiddhyavinābhāvinas tu sādhanāṃgasyāvacanaṃ vādino nigrahasthānaṃ pratipakṣasiddhau satyāṃ prativādina iti na nivāryata eva tathā hi

sāmarthyāt prativādinaḥ saddūṣaṇavattvanigrahādikaraṇaṃ vādinaḥ pakṣasiddhau satyām ity avagaṃtavyaṃ tathā vādinaṃ sādhanamātraṃ bruvāṇam api prativādī kathaṃ jayatīty āha

dūṣaṇāṃtaram udbhāvya svapakṣaṃ sādhayan jayaty eva anyathā tasya na jayo na parājayaḥ yatra dharmakīrtinābhyaghāyi sādhanaṃ siddhis tadaṃgaṃ trirūpaṃ liṃgaṃ tasyāvacanaṃ vādino nigrahasthānaṃ tathā sādhanasya trirūpaṃ liṃgaṃ samarthanaṃ vyatirekaniścayanirūpaṇatvāt tasya vipakṣe bādhakapramāṇavacanasya hetoḥ samarthatvāt tasyāvacanaṃ vādino nigrahasthānam iti ca tannaiyāyikasyāpi samānam ity āha

nanu ca na saugatasya paṃcāvayavasādhanasya tatsamarthanasya vā vacanaṃ nigrahasthānaṃ tatra nigamanāṃtasāmarthyād gamyamānatvāt tadvacanasya punar uktatvenāphalatvād ity api na saṃgatam ity āha

nanu ca sapakṣadharmopasaṃhārasya sāmarthyād gamyamānasyāpi hetor apakṣadharmatvenāsiddhatvasya vyavacchedaḥ phalam astīti yuktaṃ tadvacanam anumanyate yat sat tat sarvaṃ kṣaṇikaṃ yathā ghaṭaḥ saṃś ca śabda iti tarhi nigamanasyāpi pratijñāhetūdāharaṇopanayānām ekārthatvopadarśanaṃ phalam asti tattadvacanam api yuktimad evety āha

na hi pratijñādīnām ekārthatvopadarśanam aṃtareṇa saṃgatatvam upapadyate bhinnaviṣayapratijñādivat tathā pratijñātaḥ sādhyasiddhau hetvādivacanam anarthakaṃ syād anyathā tasyā na sādhanāṃgateti yad uktaṃ tad api svamataghātidharmakīrter ity āha

tato rthātiviparītavyatirekatvaṃ pradarśitavyatirekatvam iti na ca vaidharmyadṛṣṭāṃtadoṣāḥ kvacin nyāyaviniścayādau pratipādyānurodhataḥ sadṛṣṭāṃteṣu saprayogeṣu savibhāgam udāhṛtāḥ na punaḥ sādhanāṃgatvāniyamāt tadanudbhāvanaṃ prativādino nigrahādhikaraṇaṃ vādinā svapakṣasyāsādhane pīti bruvāṇaḥ saugato jaḍatvena jaḍān api chalādinā vyavahārato naiyāyikān jayet kiṃ ca

atra pareṣām ākūtam upadarśya vicārayati

ke punas te pratijñāhānyādaya ime kathyaṃte pratijñāhāniḥ pratijñāṃtaraṃ pratijñāvirodhaḥ pratijñāsaṃnyāsaḥ hetvaṃtaraṃ arthāṃtaraṃ nirarthakaṃ avijñātārthaṃ apārthakaṃ prāptakālaṃ punar uktaṃ ananubhāṣaṇaṃ ajñānaṃ apratibhā paryanuyogyānupekṣaṇaṃ niranuyojyānuyogaḥ vikṣepaḥ matānujñā nyūnaṃ adhikaṃ apasiddhāṃtaḥ hetvābhāsāḥ chalaṃ jātir iti tatra pratijñāhāninigrahasthānaṃ katham ayuktam ity āha

pratidṛṣṭāṃtadharmānujñā svadṛṣṭāṃte pratijñāhānir ity akṣapādavacanāt evaṃ sūtram anūdya parīkṣaṇārthaṃ bhāṣyam anuvadati

sādharmapratyanīkadharmeṇa pratyavasthitaḥ pratidṛṣṭāṃtadharmaṃ svadṛṣṭāṃte nujānan pratijñāṃ jahātīti pratijñāhāniḥ yathā anityaḥ śabda aiṃdriyakatvāt ghaṭavad iti bruvan pareṇa dṛṣṭam aiṃdriyakaṃ sāmānyaṃ nityaṃ kasmān na tathā śabda ity evaṃ pratyavasthitaḥ prayuktasya hetor ābhāsatām avaśyam api kathāvasānam akurvanniścayam atilaṃbya pratijñātyāgaṃ karoti yathaiṃdriyakaṃ sāmānyaṃ nityaṃ kāmaṃ ghaṭo pi nityo sti iti sa khalv ayaṃ sasādhanasya dṛṣṭāṃtasya nityatvaṃ prasajannigamāṃtam eva pakṣaṃ ca parityajan pratijñāṃ jahātīty ucyate pratijñāśrayatvāt pakṣasyeti bhāṣyakāramatamālūnavistīrṇam ādarśitam

yathāha udyotakaraḥ dṛṣṭaś cāsāvaṃte ca vyavasthita iti dṛṣṭāṃtaḥ svapakṣaḥ pratidṛṣṭāṃtaḥ pratipakṣaḥ pratipakṣasya dharmaṃ pakṣe nyatra jānan pratijñāṃ jahāti yadi sāmānyam aiṃdriyakaṃ nityaṃ śabdo py evam astv iti tadetad api tasya jāḍyakāri saṃlakṣyate ittham eva pratijñāhāner eva vārayitum aśakteḥ pratipakṣaprasādhanād dhi pratijñāyāḥ kila hāniḥ saṃpadyate tattvahetvādiparityāgād api kasyacin maṃdabuddher vādino vādiprāyeṇa pratīyate na punaḥ pratipakṣasya dharmaṃ svapakṣe bhyanujānata eva yenāyam ekaprakāraḥ pratijñāhānau syāt tathā vikṣepādibhir ākulībhāvāt prakṛtyā sabhābhīrutvād anyamanaskatvāder vā nimittāt kiṃcit sādhyatvena pratijñāya tadviparītaṃ prati janir upalabhyata eva puruṣabhrāṃter anekakāraṇatvopapatteḥ tato nāptopajñam evedaṃ sūtraṃ bhāṣyakārasya vārtikakārasya ca vyavasthāpayitum aśakyatvāt yuktyāgamavirodhāt atra dharmakīrter dūṣaṇam upadarśya pariharann āha

na hi vayaṃ pratijñāhānir doṣa eva na bhavatīti saṃgirāmahe anaikāṃtikatvāt sādhanadoṣāt paścāt tadbhāvāt tato bhedena prasiddheḥ pratijñāṃ prayojyāṃ sāmarthyagamyāṃ vā vadatas taddhānes tathaivābhyupagamanīyatvāt sarvathā tām anicchato vādina evāsaṃbhavāt kevalam etasmād eva nimittāt pratijñāhānir bhavati pratipakṣasiddham aṃtareṇa ca kasyacin nigrahādhikaraṇam ity etan na kṣamyate tattvāvyavasthāpayitum aśakteḥ

pratijñāṃtaram idānīm anuvadati

pratijñātārthapratiṣedhe dharmavikalpāt tadarthanirdeśaḥ pratijñāṃtaraṃ tallakṣaṇasūtram anenoktam idaṃ vyācaṣṭe

anityaḥ śabdaḥ aiṃdriyakatvād ghaṭavad ity ekaḥ sāmānyam aiṃdriyakaṃ nityaṃ kasmān na tathā śabda iti dvitīyaḥ sādhanasyānaikāṃtikatvaṃ sāmānyenodbhāvayati tena pratijñātārthasya pratiṣedhe sati taṃ doṣam anuddharan dharmavikalpaṃ karoti so yaṃ śabdo 'sarvagato ghaṭavadāhosvitsarvagataḥ sāmānyavad iti yady asarvagato ghaṭavat tadā tadvad evānityo stv iti brūte so yaṃ sarvagatatvāsarvagatatvadharmavikalpāt tadarthanirdeśaḥ pratijñāṃtaraṃ anityaḥ śabda iti pratijñāto 'sarvagato anityaḥ śabda iti pratijñāyā anyatvāt tad idaṃ nigrahasthānaṃ sādhanasāmarthyāparijñānād vādinaḥ na cottarapratijñā pūrvapratijñāṃ sādhayaty atiprasaṃgāt iti parasyākūtaṃ

atra dharmakīrteḥ dūṣaṇam upadarśayati

tato pratipattivatpratijñāṃtaraṃ kasyacit sādhanasāmarthyāpratijñānāt pratijñāhānivat

tarhi katham idam ayuktam ity āha

tataḥ pratijñāhānir eva pratijñāṃtaraṃ nimittabhedāt tadbhedair nigrahasthānāṃtarāṇāṃ prasaṃgāt teṣāṃ tatrāṃtarbhāve pratijñāṃtarasyeti pratijñānāvartabhāvasya nivārayitum aśakteḥ pratijñāvirodham anūdya vicārayann āha

pratijñāhetvor virodhaḥ pratijñāvirodha iti sūtraṃ yatra pratijñā hetunā virudhyate hetuś ca pratijñāyāḥ sa pratijñāvirodho nāma nigrahasthānaṃ yathā guṇavyatiriktaṃ dravyaṃ bhedenāgrahaṇād iti nyāyavārtikaṃ tac ca na yuktimat

yad api udyotakareṇābhyadhāyi 'etenaiva pratijñāvirodho py uktaḥ yatra pratijñā svavacanena virudhyate yathā śravaṇā garbhiṇī nāstyātmeti vākyāṃtaropaplavād iti' tad api na yuktam ity āha

tadvirodhodbhāvanena tyāgasyāvaśyaṃ bhāvitvāt svayam atyāgān neyaṃ pratijñāhānir iti cet na tadviruddhatvapratipatter eva nyāyabalāt tyāgarūpatvāt yat kiṃcid avadato pi pratijñākṛtisiddher vadato pi doṣatvenaiva tattyāgasya vyavasthiteḥ yad api tenoktaṃ hetuvirodho pi pratijñāvirodha eva etenokto yatra hetuḥ pratijñayā bādhyate yathā sarvaṃ pṛthak samūhe bhāvaśabdaprayogād iti tad api na sādhīya ity āha

yad apy abhihitaṃ tena etena pratijñāyā dṛṣṭāṃtavirodho vaktavyo hetoś ca dṛṣṭāṃtādibhir virodhaḥ pramāṇavirodhaś ca pratijñāhetor yathā vaktavyaḥ iti tad api na parīkṣākṣamam ity āha

yad apy avādi tena parapakṣasiddhena gotvādinānaikāṃtikacodanāviruddheti yaḥ parapakṣasiddhena gotvādinā vyabhicārayati tadviruddham uttaraṃ veditavyam anityaḥ śabdaḥ aiṃdriyakatvāt ghaṭavad iti kenacid bauddhaṃ pratyuktaṃ naiyāyikaprasiddhena gotvādinā sāmānyena hetor anaikāṃtikatvacodanā hi viruddham uttaraṃ saugatasyāniṣṭasiddher iti tad api na vicārārham ity āha

yad apy abhāṇi tena svapakṣānapekṣaṃ ca tathā yaḥ svasvapakṣānapekṣaṃ hetuṃ prayuṃkte anityaḥ śabda aiṃdriyakatvād iti sa svasiddhasya gotvāder anityatvavirodhād viruddha iti tad apy apeśalam ity āha

so yam udyotakaraḥ svayam ubhayapakṣasaṃpratipannas tv anaikāṃtika iti pratipadyamāno vādinaḥ prativādina eva pramāṇataḥ siddhena gotvādinānaikāṃtikacodanena hetor viruddham uttaraṃ bruvāṇam atikrameṇa kathaṃ nyāyavādī apramāṇasiddhena tu sarveṣāṃ taccodanaṃ doṣābhāsa eveti tadvibhāgaṃ kurvan jaḍatvam ātmano nivedayati atra pratijñāvacanād evāsādhanāṃgavacanena vādinigṛhīte pratijñāviruddhasyānigrahatvam eveti dharmakīrtinoktaṃ dūṣaṇam asaṃgataṃ gamyamānaḥ prāha

saṃgaraḥ pratijñātasya vādinā yujyamānasya pakṣadharmopasaṃhāravacanasāmarthyād gamyamānasya vā yad avyavasthānaṃ svadṛṣṭāṃte pratidṛṣṭāṃtadharmānujñānāt pratijñātārthapratiṣedhena dharmavikalpāt tadarthanirdeśād vā pratijñāhetvor virodhāt pratijñāvirodhād vā prativādināpadyeta tatkathāvicchedamātraṃ karoti na punaḥ parājayaṃ vādinaḥ svapakṣasya prativādināvaśyaṃ sādhanīyatvād iti nyāyaṃ buddhyāmahe pratijñāvacanaṃ tu kathāvicchedamātram api na prayojayati tasyāsādhanāṃgatvāvyavasthiteḥ pakṣadharmopasaṃhāravacanād ity uktaṃ prāk kevalaṃ svadarśanānurāgamātreṇa pratijñāvacanasya nigrahatvenodbhāvane pi saugataiḥ pratijñāvirodhādidoṣodbhāvanaṃ nāvasaram anumaṃtavyaṃ anekasādhanavacanavad anekadūṣaṇavacanasyāpi virodhābhāvāt sarvathā viśeṣābhāvād iti vicāritam asmābhiḥ

saṃprati pratijñāsaṃnyāsaṃ vicārayitum upakramam āha

nanu pakṣapratiṣedhe 'pratijñānārthāpanayanaṃ pratijñāsaṃnyāsaḥ' iti sūtrakāravacanāt yaḥ pratijñātam arthaṃ pakṣapratiṣedhe kṛte parityajyati sa pratijñāsaṃnyāso veditavyaḥ udāharaṇaṃ pūrvavat sāmānyenaikāṃtikatvād dhetoḥ kṛte brūyād eka eva mahān nitya śabda iti etatsādhanasya sāmarthyāparicchedād vipratipattito nigrahasthānam ity udyotakaravacanāc ca pratijñāsaṃnyāsas tasya pratijñāhāner bheda eveti manyamānaṃ pratyāha

hetvaṃtaraṃ vicārayann āha

aviśeṣoktau hetau pratiṣiddhe viśeṣam icchato hetvaṃtaram iti sūtrakāravacanāt dvitvatvaṃ nigrahasthānaṃ sādhanāṃtaropādāne pūrvasyāsāmarthyakhyāpanāt sāmarthye vā pūrvasya hetvaṃtaraṃ vyartham ity udyotakaro vyācakṣāṇo gatānugatikatām ātmasāt kurute prakārāṃtareṇāpi hetvaṃtaravacanadarśanāt tathā aviśeṣokte dṛṣṭāṃtopanayananigamane pratisiddhe viśeṣam icchato dṛṣṭāṃtādyaṃtaropādāne pūrvasyāsāmarthyakhyāpanāt sāmarthye vā pūrvasya pratidṛṣṭāṃtādyaṃtaraṃ vyartham iti vaktum aśakyatvāt atrākṣepasamādhānānāṃ samānatvāt yad apy aprādeśiprakṛtād arthād apratisaṃbaṃdhatvārtham arthāṃtaram abhyupagamārthāsaṃgatatvān nigrahasthānam iti tad api vicārayati

nirarthakaṃ vicārayitum ārabhate

yad uktaṃ varṇakramo nirdeśavannirarthakaṃ tad yathānityaḥ śabdo jabagaḍadastvāj jhabhaghaḍhadhavad iti

tathā hibruvan na sādhyaṃ na sādhanaṃ jānīte asādhyasādhanaṃ copādatte iti nigṛhyate svapakṣaṃ sādhayatānyena nānyathā nyāyavirodhāt yad apy uktaṃ pariṣatprativādibhyāṃ trir abhihitam apy avijñātam avijñātārthaṃ bhāṣye codanāhṛtam asāmarthyaṃ ca vyāpanān nigrahasthānaṃ sasāmarthyaṃ cājñānam iti tad iha vicāryate

tato nedam avijñātārthaṃ nirarthakādbhidyate nāpy apārthakam ity āha

na hi parasparasaṃgatāni padāny eva na punar vākyānīti śakyaṃ vaktuṃ teṣām api paurvāparyeṇāpi yujyamānānāṃ bahulam upalaṃbhāt śaṃkhaḥ kadalyāṃ kadalī ca bheryāṃ tasyāṃ ca bheryāṃ sumahadvimānaṃ tacchaṃkhabherī kadalī vimānam unmattagaṃgapratimaṃ babhūva ityādivat yadi punaḥ padanairarthakyam eva vākyanairarthakyaṃ padasamudāyatvād vākyasyeti matis tadā varṇanairarthakyam eva padanairarthakyam astu varṇasamudāyatvāt padasyeti manyatāṃ varṇānāṃ sarvatra nirarthakatvāt padasya nirarthakatvaprasaṃga iti cet padasyāpi nirarthakatvāt tatsamudāyātmano vākyasyāpi nirarthakatvānuṣaṃgaḥ padārthāpekṣayā sārthakaṃ padam iti cet varṇārthāpekṣayā varṇaḥ sārthako stu prakṛtipratyayādivarṇavat na prakṛtiḥ kevalā padaṃ pratyayo vā nāpi tayor arthakatvam abhivyaktārthābhāvād anarthakatve padasyāpy anarthakatvaṃ yathaiva hi prakṛtyarthaḥ pratyayenābhibhidyate pratyayārthaḥ svaprakṛtyā tayoḥ kevalayor aprayogārhatvāt tathā devadattas tiṣṭhatītyādiprayogeṣu subaṃtapadārthasya tiṅaṃtapadenābhivyakteḥ tiṅaṃtapadārthasya ca subaṃtapadenābhivyakteḥ kevalasyāprayogārhatvād abhivyaktārthābhāvo vibhāvyata eva padāṃtarāpekṣatve sārthakatvam eveti tatprakṛtyapekṣasya pratyayasya tadapekṣasya ca prakṛtyādivatsvasya sārthakatvaṃ sādhayaty eva sarvathā viśeṣābhāvāt tato varṇānāṃ padānāṃ ca saṃgatārthānāṃ nirarthakatvam icchatā vākyānām apy asaṃgatārthānāṃ nirarthakatvam eṣitavyaṃ tasya tataḥ pṛthaktvena nigṛhṇan sthānatvāniṣṭau varṇapadanirarthakatvayor api tathā nigrahādhikaraṇatvaṃ mā bhūt yad apy uktaṃ avayavaviparyāsaṃ baṃdhanam aprāptakālaṃ avayavānāṃ pratijñādīnāṃ viparyayeṇābhidhānaṃ nigrahasthānam iti tad api na sughaṭam ity āha

etenaitad api pratyākhyātaṃ yadāhodyotakaraḥ yathā gaur ity asya padasyārthe gauṇīti prayujyamānaṃ padaṃ na vakrādim aṃtam arthaṃ pratipādayatīti na śabdādvyākhyānaṃ vyarthaṃ anenāpaśabdenāsau gośabdam eva pratipadyate gośabdāc cakrādim aṃtam arthaṃ tathā pratijñādyavayavāviparyayeṇānupūrvaṃ pratipadyate tathānupūrvyārtham iti pūrvaṃ hi tāvat karmopādīyate loke tato dhikaraṇādi mṛtpiṃḍacakrādivat tathā naivāyaṃ samayo pi tv arthasyānupūrvī so yam arthānupūrvīm anvācakṣāṇo nāma vyākhyeyāt kasyāyaṃ samaya iti tathā śāstre vākyārthasaṃgrahārtham upādīyate saṃgṛhītaṃ tv arthaṃ vākyena pratipādayitā prayogakāle pratijñādikayānupūrvyā pratipādayatīti sarvathānupūrvīpratipādanabhāvād evāprāptakālasya nigrahasthānatvasamarthanād anyathā paracodyasyaivam api siddheḥ samavāyānabhyupagamād bahuprayogāc ca naivāvayavaviparyāsavacanaṃ nigrahasthānam ity etasya parihartum aśakteḥ sarvārthānupūrvīṃ pratipādanābhāvo 'vayavaviparyāsavacanasya nirarthakatvān nyāyyaḥ tato nedaṃ nigrahasthānāṃtaraṃ yathoktaṃ hīnam anyatamenāpy avayavena nyūnaṃ yasmin vākye pratijñādīnām anyatamāvayavo na bhavati tadvākyaṃ hīnaṃ veditavyaṃ tac ca nigrahasthānasādhanābhāve sādhyasiddher abhāvāt pratijñādīnāṃ paṃcānām api sādhanatvāt pratijñānyūnaṃ nāstīty eke te tra paryanuyojyāḥ pratijñānyūnaṃ vākyaṃ yo brūte sa kiṃ nigṛhyate atha neti yadi nigṛhyate katham anigrahasthānaṃ na hi tatra hetvādayo na saṃti na ca hetvādidoṣāḥ saṃtīti nigrahaṃ cābhyupaiti tasmāt pratijñānyūnam eveti atha na nigrahaḥ nyūnaṃ vākyam arthaṃ sādhayatīti sādhanābhāve siddhir abhyupagatā bhavati yac ca bravīṣi siddhāṃtaparigraha eva pratijñeti tad api na budhdyāmahe karmaṇa upādānaṃ hi pratijñāsāmānyaṃ viśeṣato vadhāritasya vastunaḥ parigrahaḥ siddhāṃta iti katham anayor aikyaṃ yataḥ pratijñāsādhanaviṣayatayā sādhanāṃgaṃ tat syād ity udyotakarasyākūtaṃ tad etad api na samīcīnam iti darśayati

yāvad avayavaṃ vākyaṃ sādhyaṃ sādhayati tāvad avayavam eva sādhanaṃ na ca paṃcāvayavam eva sādhyaṃ sādhayati kvacit pratijñām aṃtareṇāpi sādhanavākyasyotpatter gamyamānasya karmaṇaḥ sādhanāt tathodāharaṇahīnam api sādhanavākyam upapannaṃ sādharmyavaidharmyodāharaṇavirahe pi hetor gamakatvasamarthanāt tata evopanayanigamanahīnam api vākyaṃ ca sādhanaṃ pratijñāhīnavat viduṣaḥ prati hetor eva kevalasya prayogābhyupagamāt dhūmo tra dṛśyate ity ukte pi kasyacid agnipratipatteḥ pravṛttidarśanāt sāmarthyād gamyamānās tatra pratijñādayo pi saṃtīti cet tarhi prayujyamānā na saṃtīti tair vināpi sādhyasiddheḥ na teṣāṃ vacanaṃ sādhanaṃ sādhyāvinābhāvisādhanam aṃtareṇa sādhyasiddher asaṃbhavāt tadvacanam eva sādhanam atas tannyūnaṃ na nigrahasthānaṃ parasya svapakṣasiddhau satyām ity etad eva śreyaḥ pratipadyāmahe pratijñādivacanaṃ tu pratipādyāśayānurodhena prayujyamānaṃ na nivāryate tata evāsiddho hetur ityādipratijñāvacanaṃ hetudūṣaṇodbhāvanakāle kasyacin na virudhyate tadavacananiyamānabhyupagamāt tarhi yathāvidhān nyūnād arthasyāpi siddhis tathāvidhaṃ tannigrahasthānam ity api na ghaṭata ity āha

yathoktaṃ hetūdāharaṇādikam adhikaṃ yasmin vākye dvau hetū dbau vā dṛṣṭāṃtau tadvākyadhikaṃ nigrahasthānaṃ ādhikyād iti tad api nyūnena vyākhyātam ity āha

so yam udyotakaraḥ sādhyasyaikena jñāpitatvād vyartham abhidhānaṃ dvitīyasya prakāśite pradīpāṃtaropādānavadanavasthānaṃ vā prakāśite pi sādhanāṃtaropādāne parāparasādhanāṃtaropādānaprasaṃgād iti bruvāṇaḥ pramāṇasaṃplavaṃ samarthayata iti kathaṃ svasthaḥ kasyacid arthasyaikena pramāṇena niścaye pi pramāṇāṃtaraviṣayatve pi na doṣo dārḍhyād iti cet kim idaṃ dārḍhyaṃ nāma sutarāṃ pratipattir iti cet kim uktaṃ bhavati sutarām iti siddheḥ pratipattir dvābhyāṃ pramāṇābhyām iti cet tarhy ādyena pramāṇena niścite rthe dvitīyaṃ pramāṇaṃ prakāśitaprakāśanavadvyartham anavasthānaṃ vā niścite pi parāparapramāṇānveṣaṇāt iti kathaṃ pramāṇasaṃplavaḥ yadi punar bahūpāyaprattipattiḥ kathaṃ dārḍhyam ekatra bhūyasāṃ pramāṇānāṃ pravṛttau saṃvādasiddhiś ceti matis tadā hetunā dṛṣṭāṃtena vā kenacid jñāpite rthe dvitīyasya hetor dṛṣṭāṃtasya vā vacanaṃ katham anarthakaṃ tasya tathāvidhadārḍhyatvāt na caivam anavasthā kasyacit kvacin nirākāṃkṣatopapatteḥ pramāṇāṃtaravat kathaṃ kṛtakatvād iti hetuḥ kvacid vadataḥ svārthikasya kapratyayasya vacanaṃ yat kṛtakaṃ tad anityaṃ dṛṣṭam iti vyāptiṃ pradarśayate yat tadvacanam adhikaṃ nāma nigrahasthānaṃ na syāt tena vināpi tadarthapratipatteḥ sarvatra vṛttipadaprayogād eva cārthapratipattau saṃbhāvyamānāyāṃ vākyasya vacanam arthaṃ puṣṇāti yenādhikaṃ na syāt tathāvidhavacanasyāpi pratipattyupāyatvāt tannigrahasthānam iti cet katham anekasya hetor dṛṣṭāṃtasya vā pratipattyupāyabhūtasya vacanaṃ nigrahādhikaraṇaṃ nirarthakasya tu vacanaṃ nirarthakam eva nigrahasthānaṃ nyūnavan na punas tato nyat

punarutkaṃ nigrahasthānaṃ vicārayitukāma āha

hasati hasati svām ity uccair udatyati roditi kṛtaparikaraṃ svedodgāri pradhāvati dhāvati

yo py āha śabdārthayoḥ punarvacanaṃ punaruktam anyatrānuvādāt arthād āpannasya svaśabdena punarvacanaṃ punaruktam iti ca tasya pratipannārthapratipādakatvena vaiyarthyān nigrahasthānam iti mataṃ na punar anyathā tathā ca nirarthakān na viśiṣyate svavacanavirodhaś ca svayam uddeśalakṣaṇaparīkṣāvacanānāṃ punar uktānāṃ prāyeṇābhyupagamād arthād gamyamānasya pratijñāder vacanāc ca yad apy uktaṃ vijñātasya pariṣadā tribhir abhihitasyāpratyuccāraṇam ananubhāṣaṇaṃ nigrahasthānam iti tad anūdya vicārayann āha

tad etaduttaraviṣayāparijñānanigrahasthānam apratyuccārayato dūṣaṇavacanavirodhāt tatredaṃ vicāryate kiṃ sarvasya vādinoktasyānanuccāraṇaṃ kiṃ yan nāṃtarīyakā sādhyasiddhir abhimatā tasya sādhanavākyasyānanuccāraṇam iti

tad etaddharmakīrter matam ayuktam ity āha

tato 'nanubhāṣaṇaṃ sarvasya dūṣaṇaviṣayamātrasya vānyad evāpratibhāyāḥ kevalaṃ tannigrahasthānam ayuktaṃ parokṣam apratyuccārayato pi dūṣaṇavacananyāyyāt tad yathāsarvaṃ pratikṣaṇavinaśvaraṃ sattvād iti kenacid ukte tadukte patyuccārayann eva paro viruddhatvaṃ hetor udbhāvayati sarvam anekāṃtātmakaṃ sattvāt kṣaṇakṣayādyekāṃte sarvathārthakriyāvirodhāt tattvānupapatter iti samarthayate ca tāvatā paropanyastahetor dūṣaṇāt kiṃ pratyuccāraṇena yathaivaṃ dūṣayitum asamarthaḥ śāstrārthajñānapariṇativiśeṣarahitatvāt tadāyam uttarāpratipatter eva tiraskriyate na punar apratyuccāraṇāt sarvasya pakṣadharmatvāder vānuvāde punaruktatvāniṣṭeḥ pratyuccāraṇo pi tatrottaram aprakāśayan na hi na nigṛhyate svapakṣaṃ sādhayatā yato 'pratibhaiva nigrahasthānaṃ na syāt yad apy uktaṃ avijñātaṃ cājñānam iti nigrahasthānaṃ tad api na prativiśiṣṭam ity āha

uttarāpratipattirapratibhetyapi nigrahasthānamasya nājñānānyadityāha

yad apy uktaṃ nigrahaprāptasyānigrahaparyanuyojyopekṣaṇaṃ nigrahasthānam iti tad api na sādhīya ity āha

yad apy abhyadhāyi svapakṣadoṣābhyupagamāt pakṣe doṣaprasaṃgo matānujñā yaḥ pareṇa coditaṃ doṣam anuddhṛtya bhavato py ayaṃ doṣa iti bravīti sā matānujñāsya nigrahasthānam iti tad apy aparīkṣitam eveti parīkṣyate

yad apy abhihitam anigrahasthāne nigrahasthānānuyogo niranuyojyānuyogo nigrahasthānam iti tad apy asad ity āha

yathoktaṃ kāryavyāsaṃgāt kathāvicchedo vikṣepaḥ yatra kartavyaṃ vyāsajyakathāṃ vicchinatti pratisthāya kalām ekāṃ kṣaṇoti paścāt kathayiṣyāmīti sa vikṣepo nāma nigrahasthānaṃ tathā tenājñānasyāviṣkaraṇād iti tad api na sad ity āha

yad apy uktaṃ siddhāṃtam abhyupetya niyamāt kathāprasaṃgopasiddhataḥ pratijñātārthavyatirekeṇābhyupetārthaparityāgān nigrahasthānam iti tad api vicārayati

yady apy avādi hetvābhāsāś ca yathoktā iti tatrāpy āha

asiddhādayo pi hetavo yadi sādhyāvinābhāvaniyamalakṣaṇayuktās tadā na hetvābhāsā bhavitum arhaṃti na caivaṃ teṣāṃ tadayogāt na hy asiddhaḥ sādhyāvinābhāvaniyatas tasya svayam asattvāt nāpy anaikāṃtiko vipakṣe pi bhāvāt na ca viruddho vipakṣa eva bhāvād ity asiddhādiprakāreṇāpy anyathānupapannatvavaikalyam eva hetoḥ samarthyate tatas tasya hetvābhāsatvam iti saṃkṣepād eka eva hetvābhāsaḥ pratīyate anyathānupapannatvaniyamalakṣaṇaikahetuvat atas tadvacanaṃ vādino nigrahasthānaṃ parasya pakṣasiddhāv iti pratipattavyaṃ tathā ca saṃkṣepataḥ 'svapakṣasiddhir ekasya nigraho nyasya vādina' iti vyavatiṣṭhate na punar vipratipattyapratipattī tadbhāve pi kasyacit svapakṣasiddhyabhāve parasya parājayānupapatter asādhanāṃgavacanādoṣodbhāvanamātravat chalavad vā

kiṃ punaś chalam ity āha

arthasyāropo vikalpaḥ kalpanety arthaḥ tasyopapattiḥ ghaṭanā tayā yo vacanasya viśeṣeṇābhihitasya vighātaḥ pratipādakād abhipretād arthāt pracyāvanaṃ tacchalam iti lakṣaṇīyaṃ 'vacanavighāto rthavikalpopapattyā chalaṃ' iti vacanāt tac ca sāmānyato lakṣaṇe katham api na śakyam udāhartuṃ vibhāgenoktasya tacchalasyodāharaṇāni śakyaṃte darśayituṃ sa ca vibhāgas tridhā mato kṣapādasya tu trividham iti vacanāt vāksāmānyopacāreṣu chalānāṃ trayāṇām evopavarṇanāt vākchalaṃ sāmānyachalaṃ upacārachalaṃ ceti

tatra kiṃ vākchalam ity āha

teṣām aviśeṣeṇa diṣṭe abhihite rthe vaktur ākūtād abhiprāyād anyathā svābhiprāyeṇārthāṃtarasya kalpanam āropaṇaṃ vākchalam iṣṭaṃ teṣām aviśeṣābhihite rthe vaktur abhiprāyād arthāṃtarakalpanā vākchalaṃ iti vacanāt

asyodāharaṇam upadarśayati

kathaṃ punar aniyamaviśeṣābhihito rthaḥ vaktur abhiprāyād arthāṃtarakalpanā vākchalākhyā pratyavasthātur anyāyavāditām ānayed iti cet chalasyānyāyarūpatvāt tathā hitasya pratyavasthānaṃ sāmānyaśabdasyānekārthatve anyatarābhidhānakalpanāyā viśeṣavacanād darśanīyam etat syāt viśeṣāj jānīmo 'yam arthas tvayā vivakṣito navāsya kaṃbalā iti na punar navo sya kaṃbala iti sa ca viśeṣo nāsti tasmān mithyābhiyogamātram etad iti prasiddhaś ca loke śabdārthasaṃbaṃdho bhidhānābhidheyaniyamaniyogo syābhidhānasyāyam artho bhidheya iti samānārthaḥ sāmānyaśabdasya viśiṣṭo rtho viśeṣaśabdasya prayuktapūrvāś cāmī śabdāḥ prayujyaṃte 'rtheṣu sāmarthyān nāprayuktapūrvāḥ prayogasyārthasaṃpratyayād vyahāra iti tatraivam arthagatyārthaśabdaprayoge sāmarthyāt sāmānyaśabdasya prayoganiyamaḥ ajāmānaya grāmaṃ sarpir āhara brāhmaṇaṃ bhojayeti sāmānyaśabdāḥ saṃto rthāvayaveṣu prayujyaṃte sāmarthyāt yatrārthe kriyācodanā saṃbhavati tatra vartaṃte na cārthasāmānye ajādau krayācodanā saṃbhavati tato jādiviśeṣāṇām evānayanādayaḥ kriyāḥ pratīyaṃte na punas tatsāmānyasyāsaṃbhavāt evam ayaṃ sāmānyaśabdo navakaṃbala iti yo rthaḥ saṃbhavati navaḥ kaṃbalo syeti tatra vartate yas tu na saṃbhavati navāsya kaṃbalā iti tatra na vartate pratyakṣādivirodhāt so yam anupapadyamānārthakalpanayā paravākyopālaṃbho na kalpate tatra parīkṣāyāṃ satāṃ chalena pratyavasthānāyogāt tad idaṃ chalavacanaṃ parasya parājaya eveti manyamānaṃ nyāyabhāṣyakāraṃ pratyāha

patrapakṣe vādiprativādinor vipratipattyā pravṛttis tatsiddhir evaikasya parājayo nyasya na punaḥ yatra vākyārthānavasthāpanam iti bruvāṇasya kathaṃ chalamātreṇa pratijñāhānyādidoṣaiś ca sa parājayaḥ syāt patraṃ dātur adātuś ceti ciṃtyatāṃ na hi yatra vākyavidarthe tasya vṛttis tatsiddhiś ca patraṃ dātur adātuḥ parājayas tannirākaraṇaṃ vā tadā dātur jayo 'dātuḥ parājaya iti ca dvitīyārthe pi tasya vṛttisaṃbhavāt pramāṇatas tathāpi pratīteḥ samānaprakaraṇādikatvād viśeṣābhāvāt tathādyo vai devadatto navakabaṃlatvāt somadattavat iti prayoge pi yadi vaktur navaḥ kaṃbalo syeti navāsya kaṃbalā iti vārthadvayaṃ navakaṃbalaśabdasyābhipretaṃ bhavati tadā kuto sya navakaṃbalā iti pratyavatiṣṭhamāno hetor asiddhatām evodbhāvayati na punaś chalena pratyavatiṣṭhate tatparihārāya ca ceṣṭamānas tadubhayārthasamarthanena tadekatarārthasamarthanena vā hetusiddhim upadarśayati navas tāvad ekaḥ kaṃbalo sya pratīto bhavatā'nye syāṣṭau kaṃbalā gṛhe tiṣṭhaṃtīty ubhayathā navakaṃbalatvasya siddheḥ nāsiddhatodbhāvanīyā na kaṃbalayogitvasya vā hetutvenopādānāt siddha eva hetur iti svapakṣasiddhau satyām eva vādino jayaḥ parasya ca parājayo nānyathā tad evaṃ vākchalam apāsya sāmānyachalam anūdya nirasyati

yatra bhavato rthasyātisāmānyasya yogād asadbhūtārthakalpanā haṭhāt kriyate tatsāmānyanibaṃdhanatvāt sāmānyachalaṃ prāhuḥ saṃbhavato rthasyātisāmānyasya yogād asadbhūtārthakalpanā sāmānyachalam iti vacanāt tad yathāaho tu khalv asau brāhmaṇo vidyācaraṇasaṃpanna ity ukte kenacit kvacid āha saṃbhavati brāhmaṇe vidyācaraṇasaṃpad iti taṃ pratyasya vākyasya vighāto rthavikalpopapattyā'sadbhūtārthakalpanayā kriyate yadi brāhmaṇo vidyācaraṇasaṃpat saṃbhavati vrātye pi saṃbhavāt vrātyo pi brāhmaṇo vidyācaraṇasaṃpanno stu tad idaṃ brāhmaṇatvaṃ vivakṣitam arthaṃ vidyācaraṇasaṃpallakṣaṇaṃ kvacid brāhmaṇo tādṛśyeti kvacid vrātye pi tadbhāve pi bhāvād ity api sāmānyaṃ tena yogād vaktur abhipretād arthāt saddhūtād anyasyāsadbhūtasyārthasya kalpanā sāmānyachalaṃ tac ca na yuktaṃ yasmād avivakṣite hetukasya viṣayārthavādaḥ praśaṃsārthatvād vākyasya tatrāsadbhūtārthakalpanānupapattiḥ yathā saṃbhavaty asmin kṣetre śālasya ity atrāvivakṣitaṃ śālibījam anirākṛtaṃ ca tannivṛttiviṣayakṣetraṃ praśasyate so yaṃ kṣetrārthavādo nāsmin śālayo vidyaṃta iti bījāt tu śālinirvṛttiḥ satī na vivakṣitā tathā saṃbhavati brāhmaṇe vidyācaraṇasaṃpad iti samyagviṣayo brāhmaṇatvaṃ na saṃpaddhetur na cātra taddhetur vivakṣitas tadviṣayārthavādas tv ayaṃ praśaṃsārthatvād vākyasya sati brāhmaṇatve saṃpaddhetuḥ samartha iti viṣayatvāpraśaṃsatā vākyena yathā hetuphalān nivṛttir na pratyākhyāyate tad evaṃ sati vacanavighāto saddhūtārthakalpanayā nopapadyate iti parasya parājayas tathā vacanād ity evaṃ nyāyabhāṣyakāro bruvan nāyaṃ vetti tathā chalavyavahārānupapatteḥ hetudoṣasyānaikāṃtikatvasya pareṇodbhāvanā vā na vānaikāṃtikatvodbhāvanam eva sāmānyachalam iti satyaṃ vaktuṃ sarvatra tasya sāmānyachalatvaprasaṃgāt śabdo nityo 'sparśavattvād ākāśavad ity atra hi yathā śabdanityatve sādhye asparśavattvam ākāśe nityatvameti sukhādiṣv atyetīti vyabhicāritvād anaikāṃtikam ucyate na punaḥ sāmānyachalaṃ tathā prakṛtam apīti na viśeṣaḥ kaścid asti so yaṃ brāhmaṇe dharmiṇi vidyācaraṇasaṃpadviṣaye praśaṃsanaṃ brāhmaṇatvena hetunā sādhyate yathā śāliviṣayakṣetre praśaṃsā kṣetratvena sākṣān na punarvidyācaraṇasaṃpatsattā sādhyate yenātipraśakyata iti svayam anaikāṃtikatvaṃ hetoḥ pariharann api tatrānumanyata iti kathaṃ nyāyavit

tathopacārachalam anūdya vicārayann āha

atrābhidhānasya dharmo yathārthe prayogas tasyādhyāropyo vikalpaḥ anyatra dṛṣṭasyānyatra prayogaḥ maṃcāḥ krośaṃti gāyaṃtītyādau śabdaprayogavat sthāneṣu hi maṃceṣu sthānināṃ puruṣāṇāṃ dharmam ākroṣṭitvādikaṃ samāropya janais tathā prayogaḥ kriyate gauṇaśabdārthaśrayaṇāt sāmānyādiṣv astīti śabdaprayogavat tasya dharmādhyāropanirdeśe saty arthasya pratiṣedhanaṃ na maṃcāḥ krośaṃti maṃcasthāḥ puruṣāḥ krośaṃtīti tad idam upacārachalaṃ pratyeyaṃ dharmavikalpanirdeśe arthasadbhāvapratiṣedha upacārachalaṃ iti vacanāt kā punaratrārthavikalpopapattir yayā vacanavighātaś chalam iti anyathā prayuktasyābhidhānasya na tathā parikalpanaṃ bhaktyā hi prayogo 'yaṃ maṃcāḥ krośaṃtīti tātsthāttacchabdopacārāt prādhānye tasya parikalpanaṃ kṛtvā pareṇa pratyavasthānaṃ vidhīyate kaḥ punar upacāro nāma sāhacaryādinā nimittena tadabhāve pi tadvadabhidhānam upacāraḥ yady evaṃ vākchalād upacārachalaṃ na bhidyate arthāṃtarakalpanāyā aviśeṣāt ihāpi hi sthānārtho guṇaśabdaḥ pradhānaśabdaḥ sthānārtha iti kalpayitvā pratiṣidhyate nānyatheti naitatsāraṃ arthāṃtarakalpanāto rthasadbhāvapratiṣedhasyānyathātvāt kiṃcit sādharmyāt tayor ekatve vā trayāṇām api chalānām ekatvaprasaṃgaḥ atha vākchalasāmānyachalayoḥ kiṃcit sādharmyaṃ sad api dvitvaṃ na nivartayati tarhi tayor upacārachalasya ca kiṃcit sādharmyaṃ vidyamānam api tritvaṃ teṣā na nivartayiṣyati vacanavighātasyārthavikalpopapattyā triṣv api bhāvāt tato nyad eva vākchalād upacārachalaṃ tad api parasya parājayāyāvakalpate yathāvaktrabhiprāyam apratiṣedhāt śabdasya hi prayogo loke pradhānabhāvena guṇabhāvena ca prasiddhaḥ tatra yadi vaktur guṇabhūto rtho 'bhipretas tadā tasyānujñānaṃ pratiṣedho vā vidhīyate pradhānabhūtaś cet tasyānujñānapratiṣedhau kartavyau pratipādyeta iti nyāyaḥ yadātra gauṇamātraṃ vaktābhipraiti pradhānabhūtaṃ tu taṃ parikalpya paraḥ pratiṣedhati tadā tena svamanīṣā pratiṣiddhā syān na parasyābhiprāya iti na tasyāyam upālaṃbhaḥ syāt tadanupālaṃbhāc cāsau parājīyate tadupālaṃbhāparijñānād iti naiyāyikā manyaṃte

atha jātiṃ vicārayitum ārabhate

prayukte hetau yaḥ prasaṃgo jāyate sā jātiḥ iti vacanāt

kaḥ punaḥ prasaṃgaḥ ity āha

udāharaṇavaidharmyeṇokte sādhane sādharmyeṇa pratyavasthānam udāharaṇasādharmyeṇokte vaidharmyeṇa pratyavasthānam upālaṃbhaḥ pratiṣedhaḥ prasaṃga iti vijñeyaṃ sādharmyavaidharmyābhyāṃ pratyavasthānaṃ jātiḥ iti vacanāt

etad evāha

udyotakaras tv āhajāter nāmasthāpanāhetau prayukte yaḥ pratiṣedhāsamartho hetur iti so pi prasaṃgasya parapakṣapratiṣedhārthasya hetor jananaṃ jātir ity anvarthasaṃjñām eva jātiṃ vyācaṣṭe 'nyathā nyāyabhāṣyavirodhāt

katham evaṃ jātibahutvaṃ kalpanīyam ity āha

tatrātivistareṇānaṃtajātayo na śakyā vaktum iti vistareṇa caturviṃśatijātayaḥ proktā ity upadarśayati

tathā cāha nyāyabhāṣyakāraḥ sādharmyavaidharmyābhyāṃ pratyavasthānasya vikalpāj jātibahutvam iti saṃkṣepeṇoktaṃ tadvistareṇa vibhidyate tāś ca khalv imā jātayaḥ sthāpanāhetau prayukte caturviṃśatiḥ pratiṣedhahetava sādharmyavaidharmyotkarṣāpakarṣavarṇyāvarṇyavikalpasādhyaprāptyaprāptiprasaṃgapratidṛṣṭāṃtānupapattisaṃśayaprakaraṇāhetvarthāpattyaviśeṣopalabdhyanupalabdhinityānityakāryasamāḥ iti sūtrakāravacanāt

atra jātiṣu yā sādharmyeṇa pratyavasthitir aviśiṣyamāṇasthāpanāhetutaḥ sā sādharmyasamā jātiḥ evam aviśiṣyamāṇasthāpanāhetuto vaidharmyeṇa pratyavasthitiḥ vaidharmyasamā tathotkarṣādibhiḥ pratyavasthitayaḥ utkarṣādisamā iti nirvaktavyāḥ lakṣaṇaṃ tu yathoktam abhibhāṣyate tatra

nāstyātmanaḥ kriyāvattve sādhye kriyāhetuguṇāśrayatvasya sādhanasya svasādhyena vyāptir vibhutvān niṣkriyatvasiddhau vicchidyate na ca tadavicchede taddūṣaṇatvaṃ sādhyasādhanayor vyāptivicchedasamarthanataṃtrasyaiva doṣatvenopavarṇanāt tathā coktaṃ nyāyabhāṣyakāreṇa sādharmyeṇopasaṃhāre sādhyadharmaviparyayopapatteḥ sādharmyeṇa pratyavasthānaṃ sādharmyasamaḥ pratiṣedha iti nidarśanaṃ kriyāvān ātmā dravyasya kriyāhetuguṇayogāt dravyaṃ loṣṭhaḥ sa ca kriyāhetuguṇayuktaḥ kriyāvāṃs tathā cātmā tasmāt kriyāvān ity evam upasaṃhṛtya paraḥ sādharmyeṇaiva pratyavatiṣṭhate niṣkriya ātmā vibhuno dravyasya niṣkriyatvāt vibhvākāśaṃ niṣkriyaṃ tathā cātmā tasmān niṣkriya iti na cāsti viśeṣaḥ kriyāvatsādharmyāt kriyāvatā bhavitavyaṃ na punar niṣkriyasādharmyāt kriyeṇeti viśeṣaḥ hetvabhāvāt sādharmyasamāptadūṣaṇābhāso bhavatīty atra vārtikakāra evam āhasādharmyeṇopasaṃhāre tadviparītasādharmyeṇopasaṃhāre tatsādharmyeṇa pratyavasthānaṃ sādharmyasamaḥ yathā anityaḥ śabda utpattidharmakatvāt utpattidharmakaṃ kuṃbhādyanitye dṛṣṭam iti vādinopasaṃhṛte paraḥ pratyavatiṣṭhate yady anityaghaṭasādharmyadayam anityo nityenāpy asyākāśena sādharmyam amūrtatvam astīti nityaprāptaḥ tathā anityaḥ śabda utpattidharmakatvāt yat punar anityaṃ na bhavati tan notpattimadarthakaṃ yathākāśam iti pratipādite paraḥ pratyavatiṣṭhate yadi nityākāśavaidharmyād anityaḥ śabdas tadā sādharmyam apy asyākāśenāsty amūrtatvam ato nityaḥ prāptaḥ atha saty apy etasmin sādharmye na nityo bhavati na tarhi vaktavyam anityaghaṭasādharmyān nityākāśavaidharmyād vā anityaḥ śabda iti seyaṃ jātiḥ viśeṣahetvabhāvaṃ darśayati viśeṣahetvabhāvāc cānaikāṃtikacodanābhāso gotvād gosiddhivadutpattidharmakatvād anityatvasiddhiḥ sādharmyaṃ hi yad anvayavyatireki gotvaṃ tasmād eva gauḥ siddhyati na sattvādes tasya gor ity atrāśvādāv api bhāvād avyatirekitvāt evam agovaidharmyam api goḥ sādhanaṃ naikaśaphatvād ity asyāvyatirekitvād eva puruṣādāv api bhāvāt gotvaṃ punar gavi dṛśyamānam anvayavyatireki goḥ sādhanam upapadyate tadvadutpattidharmakatvaṃ ghaṭādāv anityatve sati bhāvād ākāśādau vā nityatvābhāve abhāvād anvayavyatireki śabde samupalabhyamānam anityatvasya sādhanaṃ na punar anityaghaṭasādharmyamātrasattvādināpy ākāśavaidharmyamātram amūrtatvādi tasyānvayavyatirekitvābhāvāt tatas tena pratyavasthānam ayuktaṃ dūṣaṇābhāsatvād iti etenātmanaḥ kriyāvatsādharmyamātraṃ niṣkriyavaidharmyamātraṃ vā kriyāvattvasādhanaṃ pratyākhyātam anvayavyatirekitvāt anvayavyatirekiṇa eva sādhanasya sādhyasādhanasāmarthyāt

kriyāvān ātmā kriyāhetuguṇāśrayatvāl loṣṭhavad ity atra vaidharmyeṇa pratyavasthānaṃ yaḥ kriyāhetuguṇāśrayo loṣṭhaḥ sa kriyāvān paricchinno dṛṣṭo na ca tathātmā tasmān na loṣṭhavatkriyāvān iti niṣkriya evety arthaḥ so 'yaṃ sādharmyeṇopasaṃhāre vaidharmyeṇa pratyavasthānāt vaidharmyasamaḥ pratiṣedhaḥ pūrvaddūṣaṇabhāso veditavyaḥ kā punar vaidharmyasamā jātir ity āha

athotkarṣāpakarṣavarṇyāvarṇyavikalpasādhyasamā sādhyāyā vidhīyate

yad āha sādhyadṛṣṭāṃtayor dharmavikalpād ubhayasādhyatvāc cotkarṣāpakarṣavarṇyāvarṇyavikalpasādhyasamā iti

tatrotkarṣasamā tāvallakṣaṇato nidarśanacaś cāpi vidhīyate

dṛṣṭāṃtadharmaṃ sādhye samāsaṃjayataḥ smṛtotkarṣasamā jātiḥ svayaṃ yathā kriyāvān ātmā kriyāhetuguṇayogāl loṣṭhavat ity atra kriyāvajjīvasādhane prokte sati paraḥ pratyavatiṣṭhate yadi kriyāhetuguṇāsaṃgī pumāṃl loṣṭhavat tadā loṣṭhavad eva sparśavān bhavet atha na sparśavāṃl loṣṭhavadātmā kriyāvān api na sa syād iti viparyaye vā viśeṣo vācya iti

kā punar apakarṣasamety āha

tatraiva kriyāvajjīvasādhane prayukte sati sādhyadharmiṇi dharmasyābhāvaṃ dṛṣṭāṃtāt samāsaṃjayan yo vakti sopakarṣasamājātiṃ vadati yathā loṣṭhaḥ kriyāśrayo 'sarvagato dṛṣṭas tadvadātmā sadāpy asarvagato stu viparyayair vā viśeṣakṛddhetur vācya iti

varṇyāvarṇyasamau pratiṣedhakāv ity āha

khyāpanīyo varṇyas tadviparyayād akhyāpanīyaḥ punar avarṇyas tena vaṇyenāvarṇyena ca samā jātir varṇyasamāvarṇyasamā ca vijñeyā atraiva sādhane sādhyadṛṣṭāṃtadharmayor viparyāsanāt utkarṣāpakarṣasamābhyāṃ kuto nayor bheda iti cet lakṣaṇabhedāt tathā hiavidyamānadharmavyāpaka utkarṣaḥ vidyamānadharmāpanayo 'pakarṣaḥ varṇyas tu sādhyo 'varṇyo 'sādhya iti tatprayogāj jātayo vibhinnalakṣaṇāḥ sādharmyavaidharmyasamavat

viśeṣo vikalpāviśeṣaḥ sādhyadharmasya vikalpaḥ sādhyadharmavikalpastaṃ dharmāṃtaravikalpāt prasaṃjayatas tu vikalpasamā jātiḥ tatraiva sādhane prayukte paraḥ pratyavatiṣṭhate kriyāhetuguṇopetaṃ kiṃcid guru dṛśyate yathā loṣṭhādi kiṃcit tu laghu samīkṣyate yathā vāyur iti tathā kriyāhetuguṇopetam api kiṃcit kriyāśrayaṃ yujyate yathā loṣṭhādi kiṃcit tu laghu samīkṣyate yathā vāyur iti kiṃcit tu niṣkriyaṃ yathātmeti varṇyāvarṇyasamābhyām iyaṃ bhinnā tatraivaṃ pratyavasthānābhāvāt varṇyāvarṇyasamayor hy evaṃ pratyavasthānaṃ yady ātmā kriyāvān varṇyaḥ sādhyas tadā loṣṭhādir api sādhyo stu atha loṣṭhādir avarṇyas tarhy ātmāpy avarṇyo stu viśeṣo vā vaktavya iti vikalpasamāyāṃ tu kriyāhetuguṇāśrayasya gurulaghuvikalpavatsakriyaniṣkriyatvavikalpo stv iti pratyavasthānaṃ ato sau bhinnā

kā punaḥ sādhyasamety āha

hetvādyavayavasām arthyayogī dharmaḥ sādhyo 'vadhāryate tam eva dṛṣṭāṃte prasaṃjayati yo vādī tasya sādhyasamā jātis tattvaparīkṣakair udbhāvanīyā tad yathātatraiva sādhane prayukte paraḥ pratyavasthānaṃ karoti yadi yathā loṣṭhas tathātmā tadā yathātmā tathāyaṃ loṣṭhaḥ syāt sakriya iti sādhyaś cātmā loṣṭho pi sādhyo stu sakriyaḥ iti atha loṣṭhaḥ kriyāvān sādhyas tarhy ātmāpi kriyāvān sādhyo mā bhūt viśeṣo vā vaktavya iti

katham āsāṃ dūṣaṇabhāsatvam ity āha

kriyāvān ātmā kriyāhetuguṇāśrayatvāl loṣṭhavad ityādau dṛṣṭāṃtādisamarthanayukte sādhanadharme prayukte saty api sādhyadṛṣṭāṃtayor dharmavikalpād upavarṇitād vaidharmyeṇa pratiṣedhasya kartum alabdheḥ kiṃcit sādharmyād upasaṃhārasiddheḥ tadāha nyāyabhāṣyakāraḥ alabhyaḥ siddhasya nihnavaḥ siddhaṃ ca kiṃcit sādharmyād upamānaṃ yathā gaus tathā gavaya'' iti tatra na labhyo gogavayayor dharmavikalpaś codayituṃ evaṃ sādhanadharme dṛṣṭāṃtādisāmarthyayukte sati na labhyaḥ sādhyadṛṣṭāṃtayor dharmavikalpād vaidharmyāt pratiṣedho vaktum iti sādhyātideśamātrāc ca dṛṣṭāṃtasyopapatteḥ sādhyatvāsaṃbhavāt yatra hi laukikaparīkṣaṇakāṇāṃ buddher abhedas tenāviparīto rthaḥ sādhye 'tidiśyate prajñāpanārthaṃ evaṃ ca sādhyātideśād dṛṣṭāṃte kvacid upapadyamāne sādhyatvam anupapannam iti tathodyotakaro py āha dṛṣṭāṃtaḥ sādhya iti vattā bhavatā na dṛṣṭāṃtalakṣaṇaṃ vyajñāyi dṛṣṭāṃto hi nāma darśanayor vihitayor viṣayaḥ tathā ca sādhyam anupapannaṃ atha darśanaṃ vihanyate tarhi nāsau dṛṣṭāṃto lakṣaṇābhāvād iti

nanv atra kārakasya hetoḥ prāptasyāprāptasya ca daṃḍāder abhicāram aṃtrādeś ca svakāryakāritopadarśitā jñāpakasya tu hetoḥ prāptasyāprāptasya vā svasādhyā prakāśitā coditeti na saṃgatir astīti kaścit tad asat kārakasya jñāpakasya vā viśeṣeṇa pratikṣepo yam ity evaṃ jñāpanārthatvāt kārakahetuvyavasthāpanasya tena jñāpako pi hetuḥ kaścit prāptaḥ svasādhyasya jñāpako dṛṣṭo yathā saṃyogī dhūmādiḥ pāvakādeḥ kaścid aprāpto viśleṣe yathā kṛttikodayaḥ śakaṭodayasyety api vijñāyate yathāyaṃ sarvo pi pakṣīkṛtas tarhi yena hetunā pratiṣidhyate so pi pratiṣedhako na syād ubhayathoktadūṣaṇaprasaṃgād ity apratiṣedhas tato dūṣaṇābhāsāvimau pratipattavyau

evaṃ hy āha dṛṣṭāṃtasya kāraṇam apadeśāt pratyavasthānāc ca pratidṛṣṭāṃ tena prasaṃgapratidṛṣṭāṃtasamau tatra sādhanasyāpi dṛṣṭāṃtasya sādhanaṃ kāraṇaṃ pratipattau vācyaprasaṃgena pratyavasthānaṃ prasaṃgasamaḥ pratiṣedhaḥ tatraiva sādhane kriyāhetuguṇayogāt kriyāvāṃl loṣṭha iti hetunāpadiśyate na ca hetum aṃtareṇa kasyacit siddhir astīti so yam evaṃ vadaddūṣaṇābhāsavādī nyāyavādinām evaṃ pratyavasthānasyāyuktatvāt atra vādiprativādinoḥ buddhisāmānyasya dṛṣṭāṃtatvavyavasthiteḥ yathā hi rūpaṃ didṛkṣūṇāṃ pradīpopādānaṃ pratīyate na punaḥ svayaṃ prakāśamānaṃ pradīpaṃ didṛkṣūṇāṃ teṣāṃ tadagrahaṇāt tathā sādhyasyātmanaḥ kriyāvattvasya prasiddhyarthaṃ dṛṣṭāṃtasya loṣṭhasya grahaṇam abhipretaṃ na punardṛṣṭāṃtasyaiva prasiddhyarthaṃ sādhanāṃtarasyopādānaṃ prajñātasvabhāvadṛṣṭāṃtatvopapatteḥ tatra sādhanāṃtarasyāphalatvāt tathā pratidṛṣṭāṃtarūpeṇa pratyavasthānaṃ pratidṛṣṭāṃtasamā jātis tatraiva sādhane prayukte kaścit pratidṛṣṭāṃtena pratyavatiṣṭhate kriyāhetuguṇāśrayam ākāśaṃ niṣkriyaṃ dṛṣṭam iti kaḥ punarākāśasya kriyāhetur guṇasaṃyogo vāyunā saha sa ca saṃskārāpekṣo dṛṣṭo yathā pādape vāyunā saṃyogaḥ kālatraye py asaṃbhavād ākāśe kriyāyāḥ kathaṃ kriyāhetur vāyunā saṃyoga iti na śaṃkanīyaṃ vāyunā saṃyogo na vanaspatau kriyākāraṇena prasiddhena samānadharmatvād ākāśe vāyusaṃyogasya yat tv asau tathābhūtaḥ kriyāṃ na karoti tatrākāraṇatvād api tu pratibaṃdhān mahāparimāṇena yathā maṃdavāyunānaṃtānāṃ loṣṭhādīnām iti yadi ca kriyā dṛṣṭā kriyākāraṇaṃ vāyusaṃyoga iti manyase tadā sarvakāraṇaṃ kriyānuśeṣaṃ bhavataḥ prāptaṃ tataś ca kasyacit kāraṇasyopādānaṃ prāpnoti kriyārthināṃ kim idaṃ kariṣyati kiṃ vā na kariṣyatīti saṃdehāt yasya punaḥ kriyāsamarthatvād upādānaṃ kāraṇasya yuktaṃ tasya sarvam ābhāti atha kriyākāraṇavāyuvanaspatisaṃyogasadṛśo vā prakāśasaṃyogo nyaś cānyat kriyākāraṇam iti manyase tarhi na kaścid dhetur anaikāṃtikaḥ syāt tathā hi anityaḥ śabdo mūrtatvāt sukhādivad ity atrāmūrtatvahetuḥ śabdo nyonyaś cākāśe tatsadṛśa iti katham asyākāśenānaikāṃtikatvaṃ sarvānumānābhāvaprasaṃgaś ca bhavet anumānasyānyena dṛṣṭasyānyatra dṛśyād eva pravartanāt na hi ye dhūmadharmāḥ kvacid dhūme dṛṣṭāṃta eva ghūmāṃtareṣv api dṛśyaṃte tatsadṛśānāṃ darśanāt tato 'nena kasyacid dhetor anaikāṃtikatvam icchatā kvacid anumānāpravṛttiś cākurvatā taddharmasadṛśas taddharmo numaṃtavya iti kriyākāraṇavāyuvanaspatisaṃyogasadṛśo vāyvākāśasaṃyogo pi kriyākāraṇam eva tathā ca pratidṛṣṭāṃtenākāśena pratyavasthānam iti pratidṛṣṭāṃtasamapratiṣedhavādino bhiprāyaḥ sa cāyuktaḥ pratidṛṣṭāṃtasamasya dūṣaṇābhāsatvāt prakṛtasādhanāpratibaṃdhitvāt tasya pratidṛṣṭāṃto hi svayaṃ hetuḥ sādhakaḥ sādhyasya na punar anyena hetunā tasyāpi dṛṣṭāṃtāṃtarāpekṣāyāṃ dṛṣṭāṃtāṃtarasya vā pareṇa hetunā sādhakatve parāparadṛṣṭāṃtahetuparikalpanāyām anavasthāprasaṃgāt tathā dṛṣṭāṃto pi na pareṇa hetunā sādhakaḥ proktānavasthānuṣaṃgasamānatvāt tato dṛṣṭāṃte pi pratidṛṣṭāṃta iva hetuvacanābhāvād bhavato dṛṣṭāṃto stu hetuka eva tadāhodyotakaraḥ pratidṛṣṭāṃtasya hetubhāvaṃ pratipadyamānena dṛṣṭāṃtasyāpi hetubhāvo bhyupagaṃtavyaḥ hetubhāvaś ca sādhakatvaṃ sa ca katham ahetur na syāt yady apratiṣiddhaḥ syāt apratisiddhaś cāyaṃ sādhakaḥ kiṃ ca yadi tāvad evaṃ brūte yathāyaṃ tvadīyo dṛṣṭāṃto loṣṭhādis tathā madīyo py ākāśādir iti tadā dṛṣṭāṃtasya loṣṭhāder abhyupagamān na dṛṣṭāṃtatvaṃ vyāghātatvāt athaivaṃ brūte yathāyaṃ madīyo dṛṣṭāṃtas tathā tvadīya iti tathāpi na dṛṣṭāṃtaḥ kaścit vyāghātād eva dṛṣṭāṃtapratidṛṣṭāṃtatvaiḥ parasparaṃ vyāghātaḥ samānabalatvāt tayor adṛṣṭāṃtatve tu pratidṛṣṭāṃtatve dṛṣṭāṃtasyādṛṣṭāṃtatvavyāghātaḥ pratidṛṣṭāṃtābhāve tasya dṛṣṭāṃtatvopapatteḥ dṛṣṭāṃtasya cādṛṣṭāṃtatve pratidṛṣṭāṃtasyādṛṣṭāṃtatvavyāghātaḥ dṛṣṭāṃtābhāve tasya pratidṛṣṭāṃtatopapatteḥ na cobhayor dṛṣṭāṃtatvaṃ vyāghātād iti na pratidṛṣṭāṃtena pratyavasthānaṃ yuktam

utpatteḥ pūrvaṃ kāraṇābhāvato yā pratyavasthitiḥ parasyānutpattisamā jātir uktā bhavet prāgutpatteḥ kāraṇābhāvād anutpattisama iti vacanāt tad yathāvinaśvaraḥ śabdaḥ puruṣaprayatnodbhavāt kadaṃbādivad ity ukte sādhane sati para evaṃ bravīti prāgutpatter anutpanne śabdavinaśvaratvasya kāraṇaṃ yat prayatnānaṃtarīyakatvaṃ tan nāsti tato yam avinaśvaraḥ śāśvatasya ca śabdasya na prayatnānaṃtaraṃ janmeti seyam anutpattyā pratyavasthā dūṣaṇābhāso nyāyātilaṃghanāt utpannasyaiva hi śabdadharmiṇaḥ prayatnānaṃtarīyakatvam utpattidharmakatvaṃ vā bhavati nānutpannasya prāgutpatteḥ śabdasya cāsattve kim āśrayo yam upālaṃbhaḥ na hy ayam anutpattau sann eva śabda iti vā prayatnānaṃtarīyaka iti vā anitya iti vā vyapadeśaṃ śakyaḥ śabde tu siddham eva prayatnānaṃtarīyakatvaṃ kāraṇaṃ naśvaratve sādhye tataḥ katham asya pratiṣedhaḥ kiṃ vāyaṃ hetur jñāpako na punaḥ kārako jñāpake ca kārakavatpratyavasthānam asaṃbaddham eva jñāpakasyāpi kiṃcit kurvataḥ kārakatvam eveti cet na kriyāhetor eva kārakatvopapatter asyānutpanne sti hetor jñāpakatvāt kārakatā hi vastūtpādayati jñāpakas tūtpannaṃ vastu jñāpayatīty asti viśeṣaḥ kārakaviśeṣe vā jñāpake kārakasāmānyavatpratyavasthānam ayuktaṃ kiṃ caprāgutpatter aprayatnānaṃtarīyako anutpattidharmako vā śabda iti bruvāṇaḥ śabdam abhyupaiti nāsato prayatnānaṃtarīyakatvādidharma iti tattvasya viśeṣaṇam anarthakaṃ prāgutpattau iti apare tu prāhuḥ prāgutpatteḥ kāraṇābhāvād ity ukte arthāpattisamaiveyam iti prāgutpatteḥ prayatnānaṃtarīyakatvasyābhāvād aprayatnānaṃtarīyakatvāc ca iti kṛte satpratyuttaraṃ brūte nāyaṃ niyamo aprayatnānaṃtarīyakatvaṃ nityam iti tu na hi tasya gatiḥ kiṃcin nityam ākāśādy eva keṣāṃcid anityaṃ vidyudādi kiṃcid asad evākāśapuṣpādīti etat tu na paśyan yuktam iti paśyāmaḥ katham iti yat tāvad asat tad aprayatnānaṃtarīyakatvaṃ vyajanmaviśeṣaṇatvāt yasyāprayatnānaṃtaraṃ janma tad aprayatnānaṃtarīyakaṃ na cābhāvo vidyate ato na tasya janma yac cāsat kiṃ tasya viśeṣyam asti etena nityaṃ prayuktaṃ na hi nityam aprayatnānaṃtarīyakam iti yuktaṃ vaktuṃ tasya janmābhāvād iti jātilakṣaṇābhāvān neyam anutpattisamā jātir iti cet nānutpatter ahetubhiḥ sādharmyāt yo nutpanna bhis tad yathānutpannās taṃtavo na paṭasya kāraṇam iti

nanu caiṣā saṃśayasamā sādharmyasamāto na bhidyate evodāharaṇasādharmyāt tasyāpravartanād iti na codyaṃ saṃśayasamānobhayasādharmyāt pravṛtteḥ sādharmyasamāyā ekasādharmyād upadeśāt tato jātyaṃtaram eva saṃśayasamā tathā hinityaḥ śabdaḥ prayatnānaṃtarīyakatvāt ghaṭavad iti atra ca sādhane prayukte sati paraḥ svayaṃ saṃśayena pratyavasthānaṃ karoti sadbhūtaṃ dūṣaṇam apy asat prayatnānāṃtarīyake pi śabde sāmānyena sādharmyagaiṃdriyakatvaṃ nityenāsti ghaṭena vānityeneti saṃśayaḥ śabde nityānityatvadharmādharmayor ity eṣā saṃśayasamā jātiḥ sāmānyaghaṭayor aiṃdriyakatve sāmānye sthite nityānityasādharmyān na punar ekasādharmyāt sāmānyadṛṣṭāṃtayor aiṃdriyakatve samāne nityānityasādharmyāt saṃśayasama iti vacanāt atra saṃśayo na yukto viśeṣeṇa śabdānityatvasiddheḥ tathā hipuruṣe śiraḥsaṃyamanādinā viśeṣeṇa nityatve sati na puruṣasthāṇusādharmyād ūrddhvatvāt saṃśayas tathā prayatnānaṃtarīyakatvena viśeṣeṇānitye śabde niścite sati na ghaṭasāmānyasādharmyād aiṃdriyakatvāt saṃśayaḥ atyaṃtasaṃśayaḥ sādharmyasyāvināśitvāt puruṣasthāṇvādigatasyeti nirṇayaḥ kvāspadaṃ prāpnuyāt sādharmyamātrād dhi saṃśaye kvacid vaidharmyadarśanān nirṇayo yukto na punar vaidharmyāt sādharmyavaidharmyābhyāṃ vā saṃśaye tathātyaṃtasaṃśayāt na cātyaṃtasaṃśayo jyāyān sāmānyāt saṃśayād viśeṣadarśanāt saṃśayanivṛttisiddheḥ

ubhābhyāṃ nityānityābhyāṃ sādharmyād yā prakriyāsiddhis tataḥ prakaraṇasamā jātir avaseyā ubhayasādharmyāt prakriyāsiddheḥ prakaraṇasamā iti vacanāt

kim udāharaṇam etasyā ity āha

tatra hi prakaraṇasamāyāṃ jātau kaścid anityaḥ śabdaḥ prayatnānāṃtarīyakatvād ghaṭavad ity anityasādharmyāt puruṣaprayatnodbhavatvāc chabdasyānityatvaṃ sādhayati paraḥ punar gotvādinā sāmānyena sādharmyāt tasya nityatāṃ sādhayet tataḥ pakṣe vipakṣe ca prakriyā samānety ubhayapakṣaparigraheṇa vādiprativādinor nityatvānityatve sādhayataḥ sādharmyasamāyāṃ saṃśayasamāyāṃ ca naivam iti tābhyāṃ bhinneyaṃ prakaraṇasamā jātiḥ

katham īdṛśaṃ pratyavasthānam ayuktam ity āha

prakriyāṃtanivṛttyā pratyavasthānam īdṛśam ayuktaṃ vipakṣe prakriyāsiddhau tayor virodhāt pratipakṣaprakriyāsiddhau hi pratiṣedho virudhyate pratiṣedhopapattau ca pratipakṣaprakriyāsiddhir vyāhanyate iti viruddhas tayor eva sāṃbhavī kiṃ ca tattvāvadhāraṇe saty evaitatprakaraṇaṃ siddhaṃ bhaven nānyathā na cātra tattvāvadhāraṇaṃ tato 'siddhaṃ prakaraṇaṃ tadasiddhau ca naiveyaṃ pratyavasthitiḥ saṃbhavati

kā punar ahetusamā jātir ity āha

samā na kāryāsau pratiṣedha vidbhiḥ kathaṃ punas traikālyā siddhir hetor ahetusamā jātir abhidhīyate ahetusāmānyāpratyavasthānāt yathā hy ahetuḥ sādhyasyāsādhakas tathā hetur api trikālatvenāprasiddha iti spaṣṭatvād ahetusamā jāter lakṣaṇodāharaṇapratividhānānām alaṃ vyākhyānena

na hy arthāpattyānaikāṃtikyā pratipakṣaḥ siddhyati yena prayatnānaṃtarīyakatvāt śabdasyānityatve sādhite 'pi asparśavattvānyathānupapattyā tasya nityatvaṃ siddhe tu sukhādinānaikāṃtikī ceyam arthāpattir ato na pratipakṣasya siddhis tadasiddhau ca nā upapadyate sarvāpattyarthāpattitaḥ pratipakṣasiddher arthāpattisama iti vacanāt

kā punar aviśeṣasamā jātir ity āha

eko dharmaḥ prayatnānaṃtarīyakatvaṃ tasya kvacic chabdaghaṭayor ghaṭanād aviśeṣe samānatve satyanityatve vādinor urarīkṛte punaḥ sadbhāvaḥ sarvasya sattvadharmasya vastuṣu ghaṭanād aviśeṣasyānityatvaprasaṃjanam aviśeṣasamā jātiḥ sphuṭaṃ evaṃ vidhasya nyāyaprāptasya doṣasyāsamīkṣaṇāt ekadharmopapatter aviśeṣe sarvāviśeṣaprasaṃgāt sadbhāvopapatter aviśeṣaḥ sama ity evaṃvidho hi pratiṣedhena nyāyaprāptaḥ

kuta ity āha

na hi yathā prayatnānaṃtarīyakatvaṃ sādhanadharmaḥ sādhyam anityatvaṃ sādhayati śabde tathā sarvavastuni sattvaṃ yataḥ sarvasyāviśeṣaḥ syāt sattvadharmopapattitayaiva dharmāṃtarasyāpi nityatvasyākāśādau sadbhāvanimittasya darśanāt prayatnānaṃtarīyakatvanimittasya vā nityatvasya ghaṭādau darśanāt tato viṣamo yam upanyāsaḥ iti tyajyatāṃ sarvārtheṣv aviśeṣaprasaṃgāt pratyavasthānaṃ yadi tu sarveṣām arthānām anityatā satvasyānimittam iṣyate tadāpi pratyavasthānād anityāḥ sarve bhāvāḥ sattvād iti pakṣaḥ prāpnoti tatra ca pratijñārthavyatiriktaṃ kvodāharaṇo hetur astu udāharaṇasādharmyāt sādhyasādhanatvaṃ hetur iti samarthanāt pakṣaikadeśasya pradīpajvālāder udāharaṇatve sādhyatvavirodhaḥ sādhyatve tūdāharaṇaṃ virudhyate na ca sarveṣāṃ sattvam anityatvaṃ sādhayati nityatve pi keṣāṃcit sattvapratīteḥ saṃprati siddhārthā vā sarveṣām anityatāyā kathaṃ śabdānityatvaṃ pratiṣidhyate sattvair iti parīkṣyatāṃ so yaṃ sarvasyānityatvaṃ sādhayen naiva śabdānityatvaṃ pratiṣedhatīti kathaṃ svasthaḥ

ubhayor api pakṣayoḥ kāraṇasyobhayor upapattiḥ pratyeyā ubhayakāraṇopapattisama iti vacanāt

etad udāharaṇam āha

yady anityatvaṃ kāraṇaṃ prayatnāṃtarīkatvaṃ śabdasyāstīty anityaḥ śabdas tadā nityatve pi tasya kāraṇam asparśatvam upapadyate tato nityo py astu katham anityo nyathā syād ity ubhayasya nityatvasyānityatvasya ca kāraṇopapattyā pratyavasthānam upapattisamo dūṣaṇābhāsaḥ

kāraṇasyābhyanujñānāt ubhayakāraṇopapatter iti bruvatā svayam eva khatve nityakāraṇaṃ prayatnānaṃtarīyakatvaṃ tāvad abhyanujñātam anenābhyanujñānān nānupapannas tatpratiṣedhaḥ śabdānityatvasiddhāyā upapatter avivādāt yadi punar nityatvakāraṇopapattau satyām anityatvakāraṇopapatter vyāghātād anityatvād asiddher yuktaḥ pratiṣedha iti matis tadāsty anityatvakāraṇopapattau satyāṃ nityatvakāraṇopapattir api vyāghātān na nityatvasiddhir apīti nityatvānityatvayor ekatarasyāpi na sādhakas tulyatvād ubhayor vyāghātasya

kā punar upalabdhisamā jātir ity āha

sādhyadharmas tāvad anityatvaṃ tasya nimittakāraṇaṃ prayatnānaṃtarīyakatvaṃ jñāpakaṃ tasyoktasya vādinā kvacid abhāve pi punaḥ sādhyadharmasyopalabdhyā yat pratyavasthānamātrakaṃ sopalabdhisamā jātir vijñeyā nirdiṣṭakāraṇābhāve py upalaṃbhād upalabdhisama iti vacanāt tad yathāśvāsādibhaṃgaje śabde prayatnānaṃtarīyakatvābhāve py anityatvam asti sādhyadharmo sāv iti

sa cāyaṃ pratiṣedho na yukta ity āha

prayatnānaṃtarīyakatvāt kāraṇād anyadutpattidharmakatvādikāraṇāṃtaram anityatvasya sādharmyasya tato pi siddhir na yuktaḥ pratiṣedho yaṃ tatra kāraṇāniyamavacanāt nābhijñāpakam aṃtareṇa jñāpyaṃ na bhavatīti niyamo sti sādhyābhāve sādhanasyāniyamavyavasthiteḥ iti

kaścid āha na prāguccāraṇād vidyamānasya śabdasyānupalabdhiḥ sadāvaraṇaś cānupalabdher utpatteḥ prāgghaṭāder iva yasya tu darśanāt prāgvidyamānasyānupalabdhis tasya nāvaraṇādyanupalabdhiḥ yathā bhūmyāvṛttasyodakāder nāvaraṇādyanupalabdhiś ca śravaṇāt prāk śabdasya tasmān na vidyamānasyānupalabdhir ity avidyamānaḥ śabdaśravaṇāt pūrvam anupalabdhir iti niṣedhasya śabdasyānupalabdhir yā tasyāś cānupalabdher abhāvasya sādhane kṛte sati viparyāsād abhāve 'syopapattir anupalabdhisamā jātiḥ prakīrtitānadhaiḥ prastutārthāvidhātāya tasyāḥ prayogāt tad uktaṃ tadanupalabdher anupalaṃbhād abhāvasiddhau viparītopapatter anupalabdhisama iti

katham iti ślokair upadarśayati

tad īdṛśaṃ pratyavasthānam asaṃgatam ity āvedayati

nāvidyamānasya śabdasya prāguccāraṇādyanupalabdher ity upamaste yat kasyacit pratyavasthānaṃ tadāvaraṇādīnām anupalabdher apy anupalaṃbhāt saivāvaraṇādyanupalabdhir mā bhūt tataḥ śabdasya prāguccāraṇāt sata evāśravaṇaṃ tadāvaraṇādyabhāvasiddher abhāvād āvaraṇādisadbhāvād iti saṃbaṃdham evānupalabdheḥ sarvadā svayam evānupalaṃbhasvabhāvatvād upalabdhiviṣayatvāt yathaiva hy upalabdhir viṣayas tathānupalabdhir api katham anyathāsti me ghaṭopalabdhir nāsti me ghaṭopalabdhir iti saṃvedanam upapadyate yataś caivam āvaraṇādyanupalabdhir anupalaṃbhān naivābhāvaḥ siddhyati tadasiddhau ca viparītasyāvaraṇādisadbhāvasyopapattiś ca nāspadaṃ pratipadyate yataś ca prāguccāraṇāc chabdasyāvaraṇādīni so haṃ naivopalabhe tadanupalabdhim upalabhe sarvatrety ābālam anākulaṃ saṃvedanam asti tasmād āvaraṇādīnām adṛṣṭir adṛṣṭer naḥ siddhyaty abhāvaḥ ity ayam upālaṃbho na pramāṇānvitaḥ sarvatropalaṃbhānupalaṃbhavyavasthityabhāvaprasaṃgāt tato nupalabdher api samayānupalabdhyā pratyavasthānam anupalabdhimato dūṣaṇābhāsa eveti pratipattavyaṃ

kā punar anityasamā jātir ity āha

anityaḥ śabdaḥ kṛtakatvād ghaṭavad iti prayukte sādhane yadā kaścit pratyavatiṣṭhate yadi śabdasya ghaṭena sādharmyāt kṛtakatvādinā kṛtvā sādhayed anityatvaṃ tadā sarvaṃ vastu nityaṃ kiṃ na gamayet sattvena kṛtvā sādharmyaṃ anityena ghaṭena sādharmyamātrasya viśeṣāpravedād iti tad evam anityasamā jātir vijñeyā nyāyena bādhyamānatvāt tad uktaṃ sādharmyāt tulyadharmopapatteḥ sarvānityatvaprasaṃgād anityasamā iti

etac ca sarvam asamaṃjasam ity āha

tena prakāreṇokto yo niṣedhas tasyāpy asiddhiprasakter asamaṃjasamaśeṣaṃ syād ity anityasamavādinaḥ kuta iti cet pakṣeṇāsiddhiṃ prāptena samānatvāt pratiṣedhasyeti niṣedho hy atra pakṣaḥ pratiṣedhas tasya pratipakṣaḥ kathyate dhīmadbhiḥ pratipakṣa iti prasiddhiḥ tayoś ca pakṣapratipakṣayoḥ sādharmyaṃ pratijñādibhir yoga iṣyate tena vinā tayoḥ sarvatrāsaṃbhavāt tataḥ pratijñādiyogād yathā pakṣasyāsiddhis tathā pratipakṣasyāpy astu atha saty api sādharmye pakṣapratipakṣayoḥ pakṣasyaivāsiddhir na pratipakṣasyeti manyate tarhi ghaṭena sādharmyāt kṛtakatvādeḥ śabdasyānityatāstu sakalārthagatvaṃ nityatā tena sādharmyamātrāt mā bhūd iti samaṃjasaṃ api ca dṛṣṭāṃte ghaṭādau yo dharmaḥ sādhyasādhanabhāvena prajñāyate kṛtakatvādiḥ sa evātra siddhihetuḥ sādhyasādhano bhihitas tasya ca kenacid arthena sapakṣeṇa samānatvāt sādharmyaṃ kenacid vipakṣeṇāsamānatvād vaidharmyam iti niścayo nyāyavidāṃ tato viśiṣṭasādharmyam eva hetuḥ sādhyasādhanasāmarthyabhāk sa ca na sarvārtheṣv anityatve sādhye saṃbhavatīti na sarvagataḥ sarve bhāvāḥ kṣaṇikāḥ sattvād iti saṃbhavaty eveti cet na anvayāsaṃbhavād vyatirekāniścayāt kiṃ ca na sattvena sādharmyāt sarvasya padārthasyānityatvasādhane sarvo aviśeṣasamāśrayo doṣaḥ pūrvodito vācyaḥ sarvasyānityatvaṃ sādhayann eva śabdasyānityatvaṃ pratiṣedhatīti kathaṃ svastha ityādiḥ tan neyam anityasamā jātir aviśeṣasamāto bhidyamānāpi kathaṃcid upapattimatīti

atha kāryasamā jātir abhidhīyate

yuktaṃ tāvad iha yad anaṃtā jātaya iti vacanaṃ tatheṣṭatvād asaduttarāṇām ānaṃtyaprasiddheḥ saṃkṣepatas tu viśeṣeṇa caturviṃśatir ity ayuktaṃ jātyaṃtarāṇām api bhāvāt teṣām āsvevāṃtarbhāvād adoṣa iti cet na jātisāmānyalakṣaṇasya tatra durghaṭatvāt sādharmyavaidharmyābhyāṃ pratyavasthānaṃ jātir ity etad dhi sāmānyalakṣaṇaṃ jāter udīritaṃ yaugais tac ca na sughaṭaṃ sādhanābhāsaprayoge pi sādharmyavaidharmyābhyāṃ pratyavasthānasya jātitvaprasaṃgāt tatheṣṭatvān na doṣa ity eke tathā hiasādhau sādhane prayukte yo jātīnāṃ prayogaḥ so nabhijñatayā vā sādhanadoṣaḥ syāt taddoṣapradarśanārthatvāprasaṃgavyājeneti tad apy ayuktaṃ svayam udyotakareṇa sādhanābhāse prayukte jātiprayogasya nirākaraṇāt jātivādī hi sādhanābhāsam etad iti pratipadyate vā na vā yadi pratipadyate evāsya sādhanābhāsatvahetur doṣo nena pratipannaḥ sa eva vaktavyo na jātiḥ prayojanābhāvāt prasaṃgavyājena doṣapradarśanatvam iti cāyuktaṃ anarthasaṃśayāt yadi hi pareṇa prayuktāyāṃ jātau sādhanābhāsabādhā svaprayuktasādhanadoṣaṃ paśyan sabhāyām evaṃ brūyāt mayā prayukte sādhane ayaṃ doṣaḥ sa ca pareṇa nodbhāvitaḥ kiṃ tu jātir udbhāviteti tadāpi na jātivādino jayaḥ prayojanaṃ syāt ubhayor ajñānasiddheḥ nāpi sāmyaṃ prayojanaṃ sarvathā jayasyāsaṃbhave tasyābhipretatvād ekāṃtaparājayād varaṃ saṃdeha iti vacanāt yadā tu sādhanābhāsavādī svasādhanadoṣaṃ pracchādya yuktāṃ jātim evodbhāvayati tadāpi na tasya jayaḥ prayojanaṃ sāmyaṃ vā parājayasyaiva tathā saṃbhavāt atha sādhanadoṣam anavabudhyamāno jātiṃ prayuṃkte tadā niḥprayojano jātiprayogaḥ syāt yat kiṃcana vadato pi tūṣṇībhāvato pi vā sāmyaprātibhair vyavasthāpanād dvayor ajñānasya niścayāt evaṃ tarhi sādhusādhane prayukte yat parasya sādharmyābhyāṃ pratyavasthānaṃ dūṣaṇābhāsarūpaṃ tajjāteḥ sāmānyalakṣaṇam astu niravadyatvād iti cet mithyottaraṃ jātir ity etāvad eva jātilakṣaṇam akalaṃkapraṇītam astu kim apareṇa tatra mithyottaraṃ jātir yathānekāṃtavidviṣām iti vacanāt

tathāsati avyāptidoṣasyāsaṃbhavān niravadyam etad evety āha

na caivaṃ paralakṣaṇasyāvyāptidoṣābhāva ity āha

paroktaṃ punar jātisāmānyalakṣaṇam ayuktam eva saṃkaravyatikaravirodhānavasthāvaiyadhikaraṇyobhayadoṣasaṃśayāpratītyabhāvādibhiḥ pratyavasthāneṣu tasyāsaṃbhavāt tato na nigrahasthānam etadyuktaṃ tāttvike vāde pratijñāhānyādivacchalavadasādhanāṃgadoṣodbhāvanavac ceti

evaṃ tāvat tāttviko vādaḥ svābhipretapakṣasiddhiparyaṃtabhāvāvasthitaḥ pakṣeyat tāyāḥ kartum aśakter niyamānupapattitaś ca na sakalapakṣasiddhiparyaṃtaḥ kasyacij jayo vyavasthitaḥ

sāṃprataṃ prātibhe vāde nigrahavyavasthāṃ darśayati

evaṃ prapaṃcena prathamādhyāyaṃ vyākhyāya saṃgṛhṇann āha

iti prathamādhyāyasya paṃcamam āhnikaṃ samāptam

iti śrīvidyānaṃdiācāryaviracite tattvārthaślokavārtikālaṅkāre prathamo 'dhyāyaḥ samāptaḥ

samyagdṛktattvārthaśraddhānaṃ tasyāḥ gocaro viṣayo jīvo nirūpitas tāvad ajīvādivat tasya svam asādhāraṇaṃ tattvam aupaśamikādayaḥ paṃca bhāvāḥ syur na punaḥ pāriṇāmika eva bhāvaś caitanyamātraṃ yataś caitanyaṃ puruṣasya svaṃ rūpam iti darśanaṃ keṣāṃcid vyavatiṣṭhate buddhyādayo na caivātmano viśeṣaguṇā iti vā ānaṃdamātraṃ brahmarūpam iti vā prabhākaram evedaṃ cittam iti vā pramāṇābhāvāt pramāṇopapannāstu jīvasyāsādhāraṇāḥ svabhāvāḥ paṃcaupaśamikādayas te saptasūtryā nirūpitāḥ sūtrakāreṇa lakṣaṇataḥ saṃkhyātaḥ prabhedataś ca

tatra teṣāṃ lakṣaṇato nirūpaṇārtham idam ādyaṃ sūtram upalakṣyate

atraupaśamikādiśabdaniruktita evaupaśamikādibhāvānāṃ lakṣaṇam upadarśitaṃ tasyās tadavyabhicārāt tathā hi

athaupaśamikādibhedasaṃkhyākhyāpanārthaṃ dvitīyaṃ sūtram

tathā ca saty etad uktaṃ bhavati aupaśamiko bhāvo dvibhedaḥ kṣāyiko navabhedaḥ miśro ṣṭādaśabhedaḥ audayika ekaviṃśatibhedaḥ pāriṇāmikas tribheda iti

tatraupaśamikabhedadvayapracikhyāpayiṣayā tṛtīyasūtram āha

aupaśamikasya dvau bhedāv ity abhisaṃbaṃdhaḥ sāmarthyāt tatra darśanamohasyopaśamād aupaśamikasamyaktvaṃ cāritramohopaśamād aupaśamikacāritraṃ

darśanamohasya cāritramohasya copaśamaḥ kathaṃ kvacid ātmani siddha iti ced ucyate

yathaiva hi jale sapaṃke kutaścit prasannatā sā ca sādhyamānā paṃkasyopaśame sati bhavati nānupaśame kāluṣyapratīteḥ nāpi kṣaye śāṃtatvavirodhāt tathātmani samyaktvacāritralakṣaṇā prasannatā saty eva darśanacāritramohasyopaśame bhavati nānupaśame mithyātvāsaṃyam alakṣaṇakāluṣyopalabdheḥ na kṣaye tasyāḥ śāṃtatvavirodhād iti yuktaṃ paśyāmaḥ

kutaḥ punaḥ prasannatā tādṛśī prasiddhātmana iti ced ime brūmahe

tato yuktimānaupaśamiko bhāvo dvibhedataḥ tathā kṣāyiko navabhedaḥ

katham iti pratipādanārthaṃ caturthaṃ sūtram āha

caśabdena samyaktvacāritre samuccīyete jñānāvaraṇakṣayāt kṣāyikajñānaṃ kevalaṃ darśanāvaraṇakṣayāt kevaladarśanaṃ dānāṃtarāyakṣayād abhayadānaṃ lābhāṃtarāyakṣayāl lābhaḥ paramaśubhapudgalādānalakṣaṇaḥ paramaudārikaśarīrasthitihetuḥ bhogāṃtarāyakṣayād bhogaḥ upabhogāṃtarāyakṣayād upabhogaḥ vīryāṃtarāya kṣayād anaṃtavīryaṃ darśanamohakṣayāt samyaktvaṃ cāritramohakṣayāc cāritram iti navaite kṣāyikabhāvasya bhedāḥ

kutaḥ punar jñānāvaraṇādīnāṃ kṣayaḥ siddha ity āha

jñānāvaraṇasya darśanāvaraṇasya caśabdād darśanamohasya cāritramohasya cāṃtarāyapaṃcakasahitasyātyaṃtaḥ kṣayaḥ kvacid asti anaṃtaśuddhiprasiddheḥ

tathā hi

tato yuktaḥ kṣāyiko bhāvo navabhedaḥ

kṣāyopaśamiko ṣṭādaśabhedaḥ katham iti tatpratipādanārthaṃ paṃcamaṃ sūtram āha

catvāraś ca trayaś ca paṃca catustripaṃcabhedā yāsāṃ tāś catustritripaṃcabhedāḥ kās tāḥ jñānadarśanalabdhayaḥ yathākramam ity anuvartate tenaivam abhisaṃbaṃdhaḥ kartavyaḥ jñānaṃ caturbhedaṃ ajñānaṃ tribhedaṃ darśanaṃ tribhedaṃ labdhiḥ paṃcabhedā samyaktvacāritrasaṃyamāsaṃyamāś ca trayaḥ kṣāyopaśamikabhāvasyāṣṭādaśa bhedā iti matyādijñānāvaraṇacatuṣṭayamatyajñānādyāvaraṇatrayasya cakṣurdarśanādyāvaraṇatrayasya ca dānāṃtarāyādipaṃcakasya darśanamohasya cāritramohasya saṃyamamohasya ca kṣayopaśamād upajāyamānatvāt kutaḥ punar ayaṃ miśro bhāvaḥ syād iti cet matijñānāvaraṇādisarvaghātispardhakānām udayakṣayāt teṣām eva sadupaśamāt taddeśaghātispardhakānām udayāt kṣāyopaśamiko bhāvaḥ kiṃ punaḥ spardhakā nāma avibhāgaparicchinnakarmapradeśarasabhāgapracayapaṃkteḥ kramavṛddhiḥ kramahāniḥ spardhakaṃ karmaskaṃdhaśaktiviśeṣaḥ saṃjñitvasamyagmithyātvayogānāṃ jñānasamyaktvalabdhiṣv aṃtarbhāvān na pṛthag upādānaṃ

kutaḥ punaḥ kṣayopaśamaḥ karmaṇāṃ siddha ity āha

svasaṃvedanād evātmanaḥ śuddhāśuddhātmatāyāḥ siddhir apratibaṃdhā satī ghātikarmaṇāṃ kṣīṇopaśāṃtasvabhāvatāṃ sādhayati tadabhāve tadanupapatteḥ payasi paṃkasya kṣīṇopaśāṃtatām aṃtareṇa śuddhātmatānupapattivat

evaṃ ca siddho ṣṭādaśabhedo miśro bhāvaḥ

yaḥ punar audayiko bhāva ekaviṃśatibhedo troddiṣṭas tasya nirdeśārthaṃ ṣaṣṭham idaṃ sūtram

caturādīnāṃ kṛtadvaṃdvānāṃ bhedaśabdenānyapadārthā vṛttiḥ pūrvavat yathākramam iti cānuvartate tenaivam abhisaṃbaṃdhaḥ kriyategatiś caturbhedā kaṣāyaś caturbhedo liṃgaṃ tribhedaṃ mithyādarśanam ekabhedam adarśanasya tatraivāṃtarbhāvāt ajñānam ekabhedaṃ asaṃyatatvam ekabhedaṃ liṃge hāsyaratyādyaṃtarbhāvaḥ sahacāritvāt gatigrahaṇam aghātyupalakṣaṇam iti na kasyacid audayikabhedasyāsaṃgrahaḥ

kutaḥ punar gatinām ādikarmaṇām udayaḥ siddho yato 'mīṣām ekaviṃśatibhāvānām audayikatvaṃ siddhyatīty āha

svayam agatisvabhāvasya puṃso narakādigatipariṇāmaviśeṣaḥ kāluṣyam anyathābhāvād vedyate tadvadakaṣāyaliṃga mithyādarśanājñānāsaṃyatāsiddhaleśyāsvabhāvasya satas tasya kaṣāyādipariṇāmakāluṣyābhāva eva tadvittir eva vātmano nyathābhāvahetūnāṃ keṣāṃcid udayaṃ sādhayati tadabhāve sarvathānupapadyamānatvāt paridṛṣṭahetūnāṃ tatra vyabhicārāt tathā sati yeṣām udayād gatyādayaḥ pariṇāmaviśeṣāḥ kādācit kās te gatināmādayaḥ karmaprakṛtibhedā iti pariśeṣād avasīyate

atha pāriṇāmikabhāvabhedapratipādanārthaṃ saptamam idaṃ sūtram āha

pāriṇāmikasya bhāvasya trayo 'sādhāraṇā bhedā ity abhisaṃbaṃdhaḥ caśabdasamuccitās tu sādhāraṇāḥ asādhāraṇāś cāstitvānyatvakartṛtvaharatvaparyāyavattvāsarvagatatvānādisaṃtatibaṃdhatvapradeśavattvārūpatvanityatvādayaḥ tarhy ādigrahaṇam atra nyāyyam iti cen na trividhapāriṇāmikabhāvapratijñāhāniprasaṃgāt samuccayārthe pi caśabde sati tulyo doṣa iti cen na pradhānāpekṣatvāt tritvapratijñāyāḥ samuccīyamānās tu caśabdenāpradhānabhūtā evāstitvādaya iti na doṣaḥ kutaḥ punaḥ pāriṇāmikā jīvatvādayo bhāvā iti cet karmopaśamakṣayakṣayopaśamodayānapekṣatvāt na hy āyur udayāpekṣaṃ jīvatvaṃ siddhasyājīvatvaprasaṃgāt tasya jīvitapūrvakatvāj jīvatvam iti cen na upacārato jīvatvaprasaṃgāt mukhyaṃ tu jīvatvaṃ tasyeṣyate tato na hy audayikaṃ nanu ca jñānāder bhāvaprāṇasya dhāraṇāt siddhasya mukhyaṃ jīvatvam ity abhyupagame kṣāyikam etat syād anaṃtajñānādeḥ kṣāyikatvād iti cet na jīvanakriyāyāḥ śabdaniṣpattyarthatvāt tedakārthasamavetasya jīvatvasāmānyasya jīvaśabdapravṛttinimittatvopapatteḥ athavā na trikālaviṣayajīvanām abhavanaṃ jīvatvaṃ kiṃ tarhi cittatvaṃ na ca tadāyur udayāpekṣaṃ na cāpi karmakṣayopekṣaṃ sarvadābhāvāt etena samyagdarśanajñānacāritrapariṇāmena siddhabhavanayogyatvaṃ bhavyatvaṃ tadviparītam abhavyatvaṃ ca pāriṇāmikam unneyaṃ tasyāpi karmodayādyanapekṣatvasiddheḥ sarvadā bhāvāt anādipariṇāmamātranimittatvāt

kutaḥ punar anādiḥ pariṇāmaḥ karmodayāṃdyupādhinirapekṣo jīvasya siddha ity ārekāyām āha

na hi sphaṭikāder asati svābhāvikapariṇāme svacchatve japākusumādyupādhisānnidhyabhāvānujanmā raktatvādipariṇāmaḥ pratīyate tadvadātmano py aupādhikāḥ pariṇāmā aupaśamikādayo nānādipariṇāmam aṃtareṇopapadyaṃte śaśaviṣāṇāder api svābhāvikapariṇāmarahitasyaupādhikapariṇāmaprasaṃgāt tato sti jīvasyānādinirupādhikaḥ pariṇāmaḥ karmopaśamādipariṇāmavat tathā sati

karmaṇām upaśamakṣayakṣayopaśamodayaprayojanā aupaśamikakṣāyikakṣāyopaśamikaudayikā bhāvāḥ karmaṇa eveti na maṃtavyaṃ karmopaśamādibhiḥ prayujyamānād aupaśamikādīnāṃ jīvapariṇāmatvopapatteḥ cetanāsaṃbaṃdhatvāc ca pradhānasyaivaite pariṇāmā ity apy anālocitābhidhānaṃ tata eva na hi dvyādibhedeṣu yathākramam aupaśamikādiṣu bhāveṣu citsamanvayo 'siddhas teṣām ahaṃkārāspadatvena pratīter ātmopabhogavat na cāhaṃkāro pi pradhānapariṇāmaḥ puruṣatādātmyena svayaṃ saṃvedanāt bhrāṃtaṃ tat tathā saṃvedanam iti cet na bādhakābhāvāt ahaṃkārādayo 'cetanā evānityatvāt kalaśādivaty etadanumānaṃ bādhakam iti cen na puruṣānubhavenānaikāṃtikatvāt tasyāpi parāpekṣitayā kādācitkatvenānityatvasiddher ity uktatvād upayogasiddhau kiṃ ca

evaṃ jīvasya svatattvaṃ vyākhyāya lakṣaṇaṃ vyācikhyāsur idaṃ sūtram āha

jīvasyety anuvartate kaḥ punaḥ svatattvalakṣaṇayor viśeṣaḥ svatattvaṃ lakṣyaṃ syāl lakṣaṇaṃ ca lakṣaṇaṃ lakṣaṇaṃ tu na lakṣyaṃ iti tayor viśeṣaḥ

yady evaṃ kim atra jīvasya svatattvaṃ lakṣaṇam ity āha

kṣayodbhavo bhāvaḥ kṣāyiko bhāvas tasya vyaktī kevalajñānadarśane gṛhyete kṣayopaśamajo miśras tasya ca vyaktayo matyādijñānāni catvāri matyajñānādīni trīṇī cakṣurdarśanādīni ca gṛhyaṃte tatraivopayogasāmānyasya vṛtter anyatrāvartanāt tadvyāpi sāmānyam upayogosya jīvasya lakṣaṇam iti vivakṣitatvāt tadvyakter lakṣaṇatve lakṣaṇasyāvyāptiprasaṃgāt bāhyābhyaṃtarahetudvayasannidhāne yathāsaṃbhavam upalabdhaś caitanyānuvidhāyī pariṇāma upayoga iti vacanāt atra hi na caitanyamātram upayogo yatas tad eva jīvasya lakṣaṇaṃ syāt kiṃ tarhi caitanyānuvidhāyī pariṇāmaḥ sa copalabdhur ātmano na punaḥ pradhānādeḥ caitanyānubidhāyitvābhāvaprasaṃgāt na cāsāv ahetuko bāhyasyābhyaṃtarasya ca hetor dvayasyopāttānupāttavikalpasya sannidhāne sati bhāvāt na caivaṃ pariṇāmaviśeṣa upayogo matijñānādivyaktirūpaḥ pratipādito bhavati yathāsaṃbhavam iti vacanāt tato darśanajñānasāmānyamupayoga iti sūktaṃ kiṃ punar lakṣaṇaṃ parasparavyatikare sati yenānyatvaṃ lakṣyate tallakṣaṇaṃ hemaśyāmikayor varṇādiviśeṣavat taddvividhaṃ ātmabhūtānātmabhūtavikalpāt tatrātmabhūtaṃ lakṣaṇam agner uṣṇaguṇavat anātmabhūtaṃ devadattasya daṃḍavat tatrehātmabhūtaṃ lakṣaṇam upayogo jīvasyeti pratipattavyaṃ nātmabhūto jīvasyopayogo guṇatvād agner uṣṇavad iti cen na ekāṃtabhedanirākaraṇasyoktatvād guṇaguṇinoḥ guṇinaḥ kathaṃcid abhinnasyaiva guṇatvopapatter anyathā guṇaguṇibhāvavirodhāt ghaṭapaṭādivat sarvathā bhinnam eva lakṣyāl lakṣaṇaṃ daṃḍādivat iti cen na anavasthāprasaṃgāt lakṣaṇād vibhinnaṃ lakṣyaṃ kutaḥ siddhyet lakṣaṇāṃtarāc cet tato 'pi yadi tadbhinnaṃ tadā lakṣaṇāṃtarād eva siddhyed ity anavasthā sudūram api gatvā yady abhinnāl lakṣaṇāt kutaścit tat siddhyet tadā na sarvaṃ lakṣaṇaṃ lakṣyād bhinnam eva tathā yadi prasiddhaṃ tallakṣaṇaṃ lakṣyasya prajñāpakaṃ tadā kutas tatprasiddhaṃ svalakṣaṇāṃtarād iti cet tad api svalakṣaṇāṃtarād ity anavasthā sūduram apy anusṛtya yadi lakṣaṇaṃ svarūpata eva prasiddhyet tadā na sakalaṃ bhinnam eva lakṣaṇaṃ lakṣaṇasya svātmabhūtalakṣaṇatvāt na vā prasiddhaṃ kiṃcit kasyacil lakṣaṇam iti prayogāt tarhy abhinnam eva lakṣyāl lakṣaṇam agner uṣṇādivad iti cen na viparyayaprasaṃgāt tādātmyāviśeṣo py ātmopayogayor agryauṣṇayor vopayogādir eva lakṣaṇam ātmādeḥ na punar ātmādir upayogāder iti niyamahetvabhāvāt prasiddhatvād upayogādir lakṣaṇam iti cet kiṃ punar ātmādir aprasiddhaḥ tathopayogam ekaṃ katham ātmopayogayor agnyuṣṇayor vā tādātmyaṃ prasiddhāprasiddhayoḥ sarvathā tādātmyavirodhāt na caikāṃtenāprasiddhasya lakṣyatvaṃ svaraviṣāṇavat nāpi prasiddhasyaiva lakṣaṇavat kathaṃcit prasiddhasyaiva lakṣyatvopapatteḥ dravyatvena prasiddhasya hi vanher agnitvenāprasiddhasya lakṣyatvam upalabdhaṃ dravyasya ca sattvena prasiddhasya dravyatvenāprasiddhasya lakṣyatvam upapadyate sato pi vastutvena prasiddhasyāsattvavyatirekeṇāprasiddhasya lakṣaṇatvam upalakṣyate nānyathā na caivam anavasthā kasyacit kvacin nirṇayopalabdheḥ sarvatrānirṇayasya vyāhatatvāt tasyaiva svarūpeṇa nirṇayāt tadanirṇayo vā kathaṃ sarvatrānirṇayasiddhiḥ sarvathā prasiddhaṃ lakṣaṇam ity apy ayuktaṃ vṛttadrāghimādinā prasiddhasya daṃḍasya kaiścid durupalakṣyair viśeṣair aprasiddhasyāpi devadattalakṣaṇatvapratīteḥ na hi pratikṣaṇapariṇāmaḥ svargaprāpaṇaśaktyādi sarvathā sarvasya kenacid upalakṣayituṃ śakyate yadi punar yena rūpeṇa prasiddho daṃḍādis tena lakṣaṇaṃ devadattaś ca yena rūpeṇāprasiddhas tena lakṣya iti pratīteḥ prasiddhasya lakṣaṇatvam aprasiddhasya tu lakṣyatvam iti mataṃ tadā kathaṃ lakṣyasaṃlakṣaṇayos tadānaikāṃtaḥ syād viruddhadharmādhyāsāt tataḥ kathaṃcid bhinnayor abhinnayoś ca lakṣyalakṣaṇabhāvaḥ pratītisadbhāvāt sarvathā virodhābhāvāt anyathā lakṣyalakṣaṇaśūnyatāpatteḥ saṃvṛttyā lakṣyalakṣaṇabhāva iti cen na saṃvṛtter upacāratve mukhyābhāve 'nupapatteḥ mṛṣātvena saṃvṛttir nāma yathā tadbhāvaḥ siddhyet vicārato nupapadyamānā vikalpabuddhiḥ saṃvṛttir iti cet kathaṃ tayā lakṣyalakṣaṇabhāvas tasya tatrāvabhāsanād iti cet siddhas tarhi bauddho lakṣyalakṣaṇabhāvaḥ tadvadabauddho pi kiṃ na siddhyet vikalpād bahirbhūtasyāsaṃbhavāt iti cen na tasyāsaṃbhave vikalpaviṣayatvāyogāt na ca sarvo vikalpaviṣayaḥ saṃbhavann eva saṃbhavato 'pi vikalpaviṣayatvopapatteḥ pratyakṣaviṣayavat sarvo vikalpaḥ saṃbhavadviṣayo vikalpatvān manorājyādivikalpavad iti cet sarvaṃ pratyakṣam asaṃbhavadviṣayaṃ pratyakṣatvāt keśoṃḍukapratyakṣavad iti kiṃ na syāt pratyakṣābhāso 'saṃbhavadviṣayo dṛṣṭo na pratyakṣam iti cet tarhi vikalpābhāso saṃbhavadviṣayo na vikalpa iti samānaḥ parihāraḥ kaḥ punaḥ satyo vikalpaḥ pratyakṣaṃ kiṃ satyam iti samaḥ paryanuyogaḥ yataḥ pravartamāno rthakriyāyāṃ na visaṃvādyate tat samyak pratyakṣam iti cet yato vikalpād arthaṃ paricchidya pravartamāno rthakriyāyāṃ na visaṃbādyate sa satyam iti kiṃ nānumanyase kiṃ punar vikalpasyārthaparicchedakatvaṃ pratyakṣasya kiṃ avicalitaspaṣṭārthāvabhāsitvam iti cet kasyacid vikalpasyāpi tad eva kasyacit tu bādhakavidhurāspaṣṭārthāvabhāsitvam apīti manyāmahe aspaṣṭo rtha eva na bhavatīti cet kutas tasyānarthatvaṃ punar aspaṣṭatayānavabhāsanād iti cet spaṣṭo py evam anarthaḥ syāt punaḥ spaṣṭatayānavabhāsanāt yathaiva hi dūrāt pādapādisāmānyaspaṣṭatayā pratibhātaṃ punar nikaṭadeśavartitāyāṃ tad evāspaṣṭaṃ na pratibhāti tadviśeṣasya tadā pratibhāsanāt tathaiva hi sannihitasya pādapādiviśiṣṭaṃ rūpaṃ spaṣṭatayā pratibhātaṃ punar dūrataradeśavartitāyāṃ na tad eva spaṣṭaṃ pratibhāsate yadi punaḥ sannihitajñānagrāhyam eva tadrūpaṃ viśiṣṭam iti matiḥ tadā daviṣṭhādijñānagrāhyam eva tadrūpaṃ sāmānyam iti kiṃ na mataṃ yathā viśiṣṭaṃ pādapādirūpaṃ svām arthakriyāṃ nivartayati tathā pādapādisāmānyarūpam api pratipattuḥ paritoṣakaraṇaṃ hi yady arthakriyā tadā tatsāmānyasyāpi sāsty eva kasyacit tāvatā paritoṣāt atha svaviṣayajñānajanakatvaṃ tad api sāmānyasyāsti sajātīyārthakaraṇam arthakriyeti cet so pi sadṛśapariṇāmasyāsti visadṛśapariṇāmasyeva sadṛśetarapariṇāmātmakād dhi bālapādapāt sadṛśetarapariṇāmātmaka eva taruṇapādapādayaḥ prādurbhāvam upalabhyate tatra yathā visadṛśapariṇāmād viśeṣād vā visadṛśapariṇāmas tathā sadṛśapariṇāmāt sāmānyāt sadṛśapariṇāma iti sajātīyārthakaraṇam arthakriyā siddhā sāmānyasya etena vijātīyasthā yady arthakaraṇam arthakriyā sāmānyasya pratipāditā pādapaviśeṣasyeva pādapasāmānyasyāpi tad vyāpārāt ekatra pādapavyaktau sadṛśapariṇāmaḥ kathaṃ tasya dviṣṭhatvād iti cet kiṃ punar visadṛśapariṇāmo na dviṣṭhaḥ dvitīyādyapekṣāmātrād ekatraiva visadṛśapariṇāma iti cet kiṃ punar na sadṛśapariṇāmo pi tasyaivam āpekṣikatvād avastutvam iti cet na visadṛśapariṇāmasyāpy avastutvaprasaṃgāt pratyakṣabuddhau pratibhāsamāno visadṛśapariṇāmo nāpekṣika iti cet sadṛśapariṇāmo pi tatra pratibhāsamānaḥ parāpekṣiko mā bhūt sadṛśapariṇāmaḥ pratyakṣe pratibhātīti kuto vyavasthāpyate iti cet visadṛśapariṇāmas tatra pratibhātīti kutaḥ pratyakṣapṛṣṭabhāvino visadṛśavikalpād iti cet tathāvidhāt sadṛśavikalpāt sādṛśyapratibhāsavyavasthāstu katham anyathā yatraiva janayed enāṃ tatraivāsya pramāṇateti ghaṭate nanv evam adhyakṣasaṃvidi pratibhāsamānaḥ sadṛśapariṇāmo viśeṣa eva syāt spaṣṭapratibhāsaviṣayasya viśeṣatvād iti cet tarhi pratyakṣe pratibhāsamāno viśeṣaḥ sadṛśapariṇāma eva syāt spaṣṭāvabhāsagocarasya sadṛśapariṇāmatvād ity api bruvāṇaḥ kuto niṣidhyate pratītivirodhād iti cet tata eva sāmānyasya viśeṣatām āpādayanniṣidhyatāṃ pratyakṣe sadṛśapariṇāmasyāpratīteḥ sakalajanamanodhiṣṭhānatvāt bhrāṃtādhyakṣe sādṛśyapratītir bādhakasadbhāvād iti cet kiṃ tadbādhakaṃ vṛttivikalpādi dūṣaṇam iti cen na tasyānekavyaktivyāpi sāmānyaviṣayatvāt na hi vayaṃ sadṛśapariṇāmam anekavyaktivyāpinaṃ yugapad upagacchāmo nyatropacārāt yatas tasya svavyaktiṣv ekadeśena vṛttau sāvayavatvaṃ sāvayaveṣu caikadeśāṃtareṇa vṛtter anavasthānaṃ yataś ca pratyekaparisamāptyā vṛttau vyaktyaṃtarāṇāṃ niḥsāmānyatvam ekatra vyaktau kārtsnyena parisamāptatvāt sarvagatatvāc ca tasya vyaktyaṃtarāle svapratyayakartṛtvāpattir anyathā kartṛtvākartṛtvayor dharmayoḥ parasparaviruddhayor adhyāsād ekatvāvasthānaṃ svavyaktideśe bhivyaktau tadaṃtarāle cānabhivyaktau tasyābhivyaktetarākāraprasaktiḥ sarvathā nityasyārthakriyāvirodhādayaś ca doṣāḥ prasajyeran nanu ca sadṛśapariṇāme pi prativyaktiniyate syādvādinābhyupagamyamāne tadvattvāpattir āvaśyakī tasyāṃ ca satyāṃ sasamānapariṇāmeṣv apy ekaikavyaktiniṣṭheṣu samānapratyayotpatteḥ sadṛśapariṇāmāṃtarānuṣaṃgād anavasthāneṣu samānapariṇāmāṃtaram aṃtareṇa samānapratyayotpattau khaṃḍādivyaktiṣv api samānapratyayotpattis tam aṃtareṇa syāt tataḥ sadṛśapariṇāmakalpanam ayuktam eveti kaścit tasyāpi visadṛśapariṇāmakalpanānupapattir etaddoṣānuṣaṃgāt vaisādṛśyeṣv api hi prativyaktiniyateṣu bahuvisadṛśapratyayopajananād vaisadṛśāṃtarakalpanāyām anavasthānam avaśyaṃ bhāviteṣu vaisādṛśyāṃtaram aṃtareṇa visadṛśapratyayotpattau sarvatra vaisadṛśakalpanam anarthakaṃ tena vināpi visadṛśapratyayasiddher iti kathaṃ visadṛśapariṇāme kalpanopapadyeta yata eva sadṛśetarapariṇāmavikalpam akhilaṃ svalakṣaṇamanir deśyaṃ sarvatheti cet katham evam asādṛśyaṃ na syāt na hi kiṃcit tathā paśyāmo yathā kriyate paraiḥ sadṛśetarapariṇāmātmano ntar bahir vā vastuno nubhavāt yadi punar vaisādṛśyaṃ vastusvarūpaṃ tatra visadṛśapratyayo vastuny eva na vastuvyatirikte vaisadṛśye tasyābhāvāt kalpanayānu tato poddhṛter vāntaratayā vaisādṛśye visadṛśapratyaya aupacārika eva na mukhyo yato vaisādṛśyāṃtarakalpanaprasaṃga iti mataṃ tadā sādṛśyam api vastusvarūpaṃ tatra sadṛśapratyayo vastuny eva na vastuvyattirikte sādṛśye tasyā bhāvāṃtaratayāpoddhṛte sadṛśapariṇāme sadṛśapratyayo bhoktary eva sa mukhyo mataḥ sādṛśyāṃtarakalpanād anavasthāprasaktir iti samādhānaṃ vādiprativādinoḥ samānam ākṣepavad upalakṣyate tato vastu satsāmānyaviśeṣavat tatra ca pravartamāno vikalpo vastunirbhāsaṃ saṃvādakatvād anupaplava eva pratyakṣavat tādṛśāc ca vikalpāl lakṣyalakṣaṇabhāvo vyavasthāpyamāno nyabuddhyārūḍha eva yataḥ sāṃvṛtaḥ syāt pāramārthikaś ca lakṣyalakṣaṇabhāvaḥ siddhaḥ sann ayaṃ jīvopayogayoḥ kathaṃcit tādātmyād upapadyate agnyuṣṇavat kaścid āha nopayogalakṣaṇo jīvas tadātmakatvāt viparyayaprasaṃgād iti taṃ pratyāha nātas tatsiddheḥ ubhayathāpi tvadvacanāsiddheḥ svasamayavirodhāt kenacid vijñātātmakatvāt tadātmakasya tenaiva pariṇāmadarśanāt kṣīranīravat niḥpariṇāme tv atiprasaṃgārthasvabhāvasaṃkarāv iti sa cāyam ākṣepaḥ samādhānaṃ na vidher jīvopayogayos tādātmyaikāṃtāśrayo nayāśrayaś ca pratipattavyaḥ atrāparaḥ prāhaupayogasya lakṣaṇatvānupapattir lakṣyasyātmano saṃbaṃdhāt tathā hi nāsty ātmānupalaṃbhād akāraṇatvād akāryatvāt svaraviṣāṇādivad iti tad ayuktaṃ sādhanadoṣadarśanāt anupalaṃbhādayo hi hetavas tāvad asiddhāḥ pratyakṣānumānāgamair ātmano 'nādyanaṃtasyopalaṃbhāt yogipratyakṣasya tadupalaṃbhakasyānumānasyāgamasya ca pramāṇabhūtasya nirṇayāt tadanupalaṃbho siddha eva vā anaikāṃtikaś ca cārvākasya paracetovṛttiviśeṣaiḥ tathā paryāyārthādeśāt pūrvapūrvaparyāyahetukatvād uttarottarātmaparyāyasyākāraṇatvād ity ayam apy asiddho hetuḥ dravyārthādeśād viruddhaś ca tathā hi asty ātmā anādyanaṃto 'kāraṇatvāt pṛthivītvādivat prāgabhāvena vyabhicāra iti cen na tasya dravyārthādeśe' nupapadyamānatvād anutpādavyayātmakatvāt sarvadravyasya pṛthivīdravyādibhyo 'rthāṃtarabhūtas tu prāgabhāvaḥ parasyāpy asiddha evānyathā tasya tattvāṃtaratvaprasaṃgāt paścāt kāryatvād iti hetuḥ so py asiddhaḥ sukhāder ātmakāryasya paryāyārthārpaṇāt prasiddheḥ kādācit kāryaviśeṣasyābhāvād akāryatvam anaikāṃtikaṃ murmurādyavasthenāgninā kāryatvābhāvo 'kāryatvaṃ viruddhaṃ tathā hisarvadāsty ātmā'kāryatvāt pṛthivītvādivat na prāgabhāvetaretarābhāvotapannābhāvair anaikāṃtas teṣāṃ dravyārthāśrayaṇe nupapatteḥ paryāyārthāśrayaṇe kāryatvāt kuṭasya hi prāgabhāvaḥ kuśūlaḥ sa ca kośakāryaṃ kośasya ca śivakaḥ sa ca sthāsāṃtarakāryam iti kuṭapaṭayor itaretarābhāvaḥ kuṭapaṭātmakatvāt kāryaḥ cetanācetanayor atyaṃtābhāvo pi cetanātmakatvāt kārya iti parasya tu pṛthivyādibhyo rthāṃtarabhūtāḥ prāgabhāvādayo na saṃty evānyathā teṣāṃ tattvāṃtaratvaprasaṃgāt tathetaretarābhāvātyaṃtābhāvayoḥ sarvadāstīti pratyayaviṣayatvāt na tābhyām anekāṃtaḥ svaraviṣāṇādidṛṣṭāṃtaś ca sādhyasādhanavikalpaḥ svaraviṣāṇāder apy ekāṃtena nāstitvānupalabhyamānatvādyasiddheḥ gomastakasamavāyitvena hi yad astīti prasiddhaṃ viṣāṇaṃ tatsvarādimastakasamavāyitvena nāstīti niścīyate meṣādisamavāyitvena ca prasiddhāni romāṇi kūrmasamavāyitvena ca na saṃti nopalabhyaṃte ca vanaspatisamavāyitvena prasiddhāstitvopalaṃbhaṃ kusumaṃ gaganasamavāyitvena nāstitvānupalabhyamānatvadharmādhikaraṇaṃ dṛṣṭaṃ na punaḥ sarvatra sarvadā sarvathā kiṃcin nāstitvānupalaṃbhādhikaraṇaṃ prasiddhaṃ virodhāt tato nātmanaḥ sarvathā sarvatra sarvadā nāstitve sādhye tathānupalaṃbhādihetūnāṃ nidarśanam asti sādhyasādhanavikalpasyānidarśatvāt tathātmā nāstīti pakṣaś ca pratyakṣānumānāgamabādhito vagamyata iti sādhane doṣadarśanāt nātaḥ sādhanād ātmaninhavasiddhir yato sya nopayogo lakṣaṇaṃ syāt kiṃ ca sa evāhaṃ draṣṭā spraṣṭā svādayitā ghrātā śrotānusmartā nety anusaṃdhānapratyayo gṛhītṛkṛtaḥ karaṇe avijñāneṣu vā saṃbhāvyamānatvāt teṣāṃ svaviṣayaniyatatvāt parasparaviṣayasaṃkramābhāvāt garbhādimaraṇaparyaṃto mahāṃś caitanyavivarto darśanasparśanāsvādanāghrāṇaśravaṇānusmaraṇalakṣaṇacaitanyaviśeṣāśrayo gṛhītas taddhetur iti cen na tasyaivātmatvena sādhitatvād anādyanaṃtatvopapatteḥ na cāyaṃ nirhetukaḥ kādācitkatvād iti pariśeṣād ātmasiddheś ca nātmano bhāvo yuktaḥ kiṃ ca asmadāder ātmāstīti pratyayaḥ saṃśayo viparyayo yathārthaniścayo vā syāt saṃśayaś cet siddhaḥ prāgātmā anyathā tatsaṃśayāyogāt kadācid aprasiddhasthāṇupuruṣasya pratipattus tatsaṃśayāyogavat viparyayaś cet tathāpy ātmasiddhiḥ kadācid ātmani viparyayasya tannirṇayapūrvakatvāt tato yathārthanirṇaya evāyam ātmasiddhiḥ nanv evaṃ sarvasya sveṣṭasiddhiḥ syāt pradhānādipratyayasyāpi sarvavikalpeṣu pradhānādyastitvasādhanāt tasyaitadasādhanatve katham ātmāstīti pratyayasyātmāstitvasādhanatvam iti kaścit tad asat pradhānasya sattvarajastamorūpasyāviruddhatvāt taddharmasyaiva nityaikatvāder nirākaraṇāt evam īśvarasyātmaviśeṣasya brahmāder vābhimatatvāt taddharmasya jagatkartutvāder apākaraṇāt sarvathaikāṃtasyāpi sarvathaikāṃtarūpatayā kadācit prasiddhes tasya samyaktvena śraddhānasya nirācikīrṣitatvāt sarvathā sarvasya sarvatra saṃśayaviparyayānupapatteḥ nanv evam ātmani saty api nopayogasya lakṣaṇatvam anavasthānād iti cen na upayogāsāmānyasyāvasthāpitatvāt parāparopayogaviśeṣaṇatvānuparamāt tasya lakṣaṇatvopapatteḥ sarvathoparame punar anusmaraṇābhāvaprasakteḥ saṃtānikatvād anusmaraṇādir iti cen na tasyātmanihnave saṃvṛte sato nusmaraṇādihetutvād yogāt paramārthasattve vā nāmamātrabhedāt upayogasaṃbaṃdho lakṣaṇaṃ jīvasya nopayoga iti cet sa tarhi jīvasyārthāṃtarabhūtenopayogena sa saṃbaṃdho yadi jīvād anyas tadā na lakṣaṇam arthāṃtaravat anyathopayogasyāpi lakṣaṇatvasiddher aviśeṣāt arthāṃtarabhūtena saṃbaṃdhenāpy aparaḥ saṃbaṃdho lakṣaṇam iti mataṃ katham anavasthāparihāraḥ sudūram api gatvā yadi saṃbaṃdhaḥ saṃbaṃdhinaḥ kathaṃcid ananyatvāl lakṣaṇam iṣyate tadopayoga evātmano lakṣaṇam iṣyatāṃ tasya kathaṃcit tādātmyopapatteḥ

tasyopayogasya bhedapratipādanārtham āha

sa upayogo dvividhas tāvat sākāro jñānopayogaḥ saviśeṣārthaviṣayatvāt nirākāro darśanopayogaḥ sāmānyaviṣayatvāt tatrādyo 'ṣṭabhedaś caturbhedo nya iti saṃkhyāviśeṣopādānāt pūrvaṃ jñānam uktaṃ abhyarhitatvān niścīyate etatsūtravacanād eva yathoktopayogavyaktivyāpi sāmānyam upayogo svalakṣaṇam iti darśayati

jīvasyopayogasāmānyam iha lakṣaṇaṃ niścīyate iti śeṣaḥ sa dvividha ityādisūtreṇa tadviśeṣakathanāt aṣṭābhyo jñānavyaktibhyaś catasṛbhyo darśanavyaktibhyaś cānye śeṣā aṣṭau kṣāyopaśamikabhedāḥ sapta ca kṣāyikabhedāḥ parigṛhyaṃte bhāvatrayaṃ punar aupaśamikaudayikapāriṇāmikavikalpaṃ pratyeyaṃ śeṣāś ca bhāvatrayaṃ ca śeṣabhāvatrayaṃ tadātmā svabhāvo yasya jīvasya sa śeṣabhāvatrayātmā tasya bhāvaḥ śeṣabhāvatrayātmatvaṃ tasyaitallakṣatvasiddheḥ pratipāditopayogavyaktigatasāmānyena lakṣyatvopapatter ity arthaḥ

yathā jalānalayoḥ saṃśleṣam āpannayor apy uṣṇodakāvasthāyāṃ dravoṣṇasvabhāvalakṣaṇaṃ bhinnaṃ bhedaṃ sādhayati tathā kāyātmanoḥ saṃśleṣam āpannayor api sūtradvayoktaṃ lakṣaṇaṃ bhedaṃ lakṣayet sarvatra bhedasyaiva bhedavyavasthāhetutvāt tadabhāve pratibhāsabhedāder abhedakatvāt

ke punar jīvasya bhedā ity āha

jīvasyety anuvartanād bhedā bhavaṃtīty adhyāhāraḥ ātmopacitakarmavaśād ātmano bhavāṃtarāvāptiḥ saṃsāraḥ tatsaṃbaṃdhāt saṃsāriṇo jīvaviśeṣāḥ nirastadravyabhāvabaṃdhā muktās te jīvasya sāmānyato bhihitasya bhedā bhavaṃtīti sūtrārthaḥ tato nopayogena lakṣaṇenaika eva jīvo lakṣya ity āvedayati

saṃsāriṇa iti bahutvanirdeśād bahavo jīvā lakṣaṇīyās tathā muktāś ceti vacanāt tato na dvaṃdvanirdeśo yuktaḥ saṃsāramuktāv iti tannirdeśe hi saṃsāry eka eva muktaś caikaḥ paramātmeti pravādaḥ prasajyeta na cāsau śreyān dṛṣṭeṣṭabādhitatvāt saṃsāriṇas tāvad ekatve jananamaraṇakaraṇādiniyamo nopapadyate bhrāṃto sāv iti cen na bhavata iva sarvasya tadbhrāṃtatvaniścayaprasaṃgāt mamaiva tanniścayas tadavidyāprakṣayād iti cen na sarvasya tadavidyāprakṣayaprasaṃgāt anyathā tv annobhedaprasaktir viruddhadharmādhyāsāt mamāvidyāprakṣayo nānyeṣām ity apy avidyāvilasitam eveti cet sarvo py evaṃ saṃpratipadyate tavaiva itthaṃ pratipattau pareṣām apratipattau tu na kadācid viruddhadharmādhyāsān mucyate tato yaṃ pratyātmadṛṣṭenātmabhedena bādhitaḥ saṃsāryātmaikatvavādaḥ tatheṣṭenāpi pratipādyapratipādakabhāvādineti pradarśitaprāyaṃ tathā muktātmano py ekatve mokṣasādhanābhyāsavaiphalyaṃ tato nyasya muktasyāsaṃbhavāt saṃbhave vā muktānekatvasiddhiḥ yo yaḥ saṃsārī nirvāti sa sa paramātmany ekatra līyata ity apy ayuktaṃ tasyānityatvaprasaṃgāt tathā ca kṛtsnas tadekatvapravādaḥ ity asāv api dṛṣṭeṣṭabādhitaḥ yadi punaḥ saṃsārimuktā iti dvaṃdvo nirdiśyate tadāpy arthāṃtarapratipattiḥ prasajyeta saṃsāriṇa eva muktāḥ saṃsārimuktā iti tathā saṃsārimuktaikatvapravādaḥ syāt sa ca dṛṣṭeṣṭabādhitaḥ saṃsāriṇāṃ muktasvabhāvatayāśrayasaṃvedanāt saṃsāritvenaivānubhavāt muktisādhanābhyupagamavirodhāc ca muktasyāpi saṃsāryātmakatvāpracyuteḥ saṃsārimuktam iti dvaṃdvanirdeśe pi saṃsāry eva muktaṃ jīvatattvam ity aniṣṭārthapratītiprasaṃgāt tadekatvapravāda eva syāt sa ca dṛṣṭeṣṭabādhita ity uktaṃ ca śabdo narthaka iti cen na iṣṭaviśeṣasam uccayārthatvāt no saṃsāriṇaḥ sayogakevalinaḥ saṃsāriṇaḥ no saṃsāryasaṃsāritvavyapetās tv ayogakevalino bhīṣṭās te yena samuccīyaṃte no saṃsāriṇaḥ saṃsāriṇa eveti cen na teṣāṃ saṃsārivaidharmyād bhavāṃtarāv āpter abhāvāt mithyādarśanāviratipramādakaṣāyāṇāṃ saṃsārakāraṇānām abhāvāt na caivam asaṃsāriṇa eva te yogamātrasya saṃsārakāraṇasya karmāgamanahetoḥ sadbhāvāt kṣīṇakaṣāyāḥ saṃyogakevalivan no saṃsāriṇa eveti cen na kiṃcid aniṣṭaṃ ayogakevalino muktā eveti cen na teṣāṃ paṃcāśītikarmaprakṛtisadbhāvāt kṛtsnakarmavipramokṣābhāvād asaṃsāritvāyogāt na caivaṃ te no saṃsāriṇaḥ kevalinaḥ saṃsāriṇo saṃsāryasaṃsāritvavyapetāś cāyogakevalino hīṣṭās te saṃsārakāraṇasya yogamātrasyāpy abhāvāt tata eva na saṃsāriṇas tattritayavyapetās tu niściyaṃte tathānye varṇayaṃtimuktānāṃ pariṇāmāṃtarasaṃkramābhāvād upayogasya guṇabhāvapradarśanārthaṃ caśabdopādānam iti tatra buddhyāmahe teṣāṃ nityopayogasiddheḥ punar upasaṃhāraprādurbhāvāt tatropayogavyavahārābhāvāt guṇībhūto tra bhūya yoga iti ceti saṃsārigrahaṇamādau kuta iti cet saṃsāriṇāṃ bahuvikalpatvāt tatpūrvakatvān mukteḥ svayaṃ vedyatvāc cety eke uttaratrayaprathamaṃ saṃsāriprapaṃcapratipādanārthaṃ cety anye

yady evaṃ kiṃ viśiṣṭāḥ saṃsāriṇa ity āha sūtraṃ

manaso dravyabhāvabhedasya sannidhānāt samanaskāḥ tadasaṃnidhād amanaskāḥ samanaskāś cāmanaskāś ca samanaskāmanaskā iti samanaskagrahaṇamādau yuktam abhyarhitatvāt saṃsārim uktaprakaraṇāt yathāsaṃkhyaprasaṃga iti cet tatheṣṭasaṃsāriṇām eva manaskatvān muktānām amanaskatvād ity eke tad ayuktaṃ sarvasaṃsāriṇāṃ manaskatvaprasaṃgāt kutas tarhi yathāsaṃkhyaprasaṃgaḥ pṛthagyogakaraṇāt yathāsaṃkhyaṃ tadabhisaṃbaṃdheṣṭau saṃsāriṇo muktāś ca samanaskāmanaskā ity ekayogaḥ kriyeta upari saṃsārivacanapratyāsatteś ca saṃsāriṇas trasasthāvarā ity atra hi saṃsāriṇa iti vacanaṃ samanaskāmanaskā ity atra saṃbadhyate trasasthāvarā ity atra ca madhyasthatvāt tato na yathāsaṃkhyasaṃpratyayaḥ athavā saṃsāriṇo muktāś cety atra saṃsāriṇa iti vacanam anena saṃbadhyate na muktā iti teṣāṃ pradhānaśiṣṭatvān muktānām apradhānaśiṣṭatvāt tathā sati samanaskāmanaskāḥ trasasthāvarā iti yathāsaṃkhyāprayogaḥ sarvatrasānāṃ samanaskatvāsiddheḥ madhyasthasaṃsārigrahaṇābhisaṃbaṃdhe pi vā pṛthagyogakaraṇān na trasasthāvarayathāsaṃkhyābhisaṃbaṃdhaḥ syāt anyathaikam eva yogaṃ kurvīta tathā ca dviḥ saṃsāragrahaṇaṃ na syāt tataḥ saṃsāriṇa eva kecit samanaskāḥ kecid amanaskā iti sūtrārtho vyavatiṣṭhate kutas te tathā matā ity āha

samanaskāḥ kecit saṃsāriṇaḥ śikṣākriyālāpagrahaṇasaṃvedanasya kāryasya siddher anyathānupapatteḥ kecit punar amanaskāḥ śikṣādyagrāhivedanakāryasya siddher anyathānupapatteḥ ity etāvatā dvividhāḥ saṃsāriṇaḥ siddhāḥ iṣṭaviśeṣataś ca iheṣṭaṃ hi pravacanaṃ tasya viśeṣaḥ samanasketarajīvapravacanaṃ tasya viśeṣaḥ samanasketarajīvaprakāśi vākyaṃ saṃti saṃjñino jīvāḥ saṃty asaṃjñina iti tataś ca te vyavatiṣṭhaṃte sarvathā bādhakābhāvāt

atra trasā eva saṃsāriṇaḥ samanaskāmanaskā iti keṣāṃcid ākūtaṃ tadapasāraṇāyāha

trasanām akarmodayāpāditavṛttayas trasāḥ pratyetavyāḥ na punas trasyaṃtīti trasāḥ pavanādīnāṃ trasatvaprasaṃgāt garbhādiṣv atrasatvānuṣaṃgāc ca sthāvaranām akarmodayopajanitaviśeṣāḥ sthāvarāḥ sthānaśīlāḥ sthāvarā iti cen na vāyvādīnām asthāvaratvaprasaṃgāt iṣṭam eveti cen na samayārthānavabodhāt na hi vāyvādayas trasā iti samayārthaḥ trasāś ca sthāvarāś ca trasasthāvarāḥ trasagrahaṇam ādāv alpākṣaratvād abhyarhitatvāc ca saṃsāriṇa eva trasasthāvarā ity avadhāraṇān muktānāṃ tadbhāvavyudāsaḥ trasasthāvarā eva saṃsāriṇa ity avadhāraṇād vikalpāṃtaranivṛttiḥ kuta punar evaṃ prakārāḥ saṃsāriṇo vyavatiṣṭhaṃta ity āha

sthāvarāḥ eva sarve jīvāḥ paramamahatvena niṣkriyāṇāṃ calanāsaṃbhavāt trasatvānupapatter iti trasanihnavas tāvan na yuktaḥ svayam iṣṭānāṃ jīvatattvaprabhedānāṃ vyavasthānāprasiddhiprasaṃgāt sarvagatātmany evātraiva nānātmakāryaparisamāptiḥ sakṛnnānātmanaḥ saṃyogo hi nānātmakāryaṃ tatraikatrāpi prayujyate nabhasi nānāghaṭādisaṃyogavat etena yugapan nānā śarīreṃdriyasaṃyogaḥ pratipāditaḥ yugapan nānā śarīreṣv ātmasamavāyināṃ sukhaduḥkhādīnām anupapattivirodhāt iti cet yugapannānābheryādiṣv ākāśasamavāyināṃ vitatādiśabdānām anupapattiprasaṃgāt tadvirodhasyāviśeṣāt tathāvidhaśabdakāraṇabhedān na tadanupapattir iti cet sukhādikāraṇabhedāt tadanupapattir apy ekatrātmani mā bhūt viśeṣābhāvāt viruddhadharmādhyāsād ātmano nānātvam iti cet tata evākāśanānātvam astu pradeśabhedopacārād adoṣa iti cet tata evātmany adoṣaḥ jananamaraṇādiniyamo pi sarvagatātmavādināṃ nātmabahutvaṃ sādhayet ekatrāpi tadupapatter ghaṭākāśādijananavināśavat na hi ghaṭākāśasyotpattau paṭādyākāśasyotpattir eva tadā vināśasyāpi darśanāt vināśe vā na vināśa eva jananasyāpi tadopalaṃbhāt sthitau vā na sthitir eva vināśotpādayor api tadā samīkṣaṇāt sati baṃdhe na mokṣaḥ sati vā mokṣe na baṃdha syād ekatrātmani virodhād iti cen na ākāśe pi sati ghaṭavattve ghaṭāṃtaramokṣābhāvaprasaṃgāt sati vā ghaṭaviśleṣe ghaṭāṃtaraviśleṣaprasaṃgāt pradeśabhedopacārān na tatprasaṃga iti cet tata evātmani tatprasaṃgaḥ katham eka evātmā baddho muktaś ca virodhād iti cet katham ekam ākāśaṃ ghaṭādinā baddhaṃ muktaṃ ca yugapad iti samānam etaccodyam nabhasaḥ pradeśabhedopagame jīvasyāpy ekasya pradeśabhedo stv iti kuto jīvatattvaprabhedavyavasthā tatas tām icchatā kriyāvaṃto jīvāś ca nabhato asarvagatā evābhyupagaṃtavyā iti trasasiddhiḥ trasā eva na sthāvarā iti sthāvaranihnavo pi na śreyān jīvatattvaprabhedānāṃ vyavasthānāprasiddhiprasaṃgāt jīvatattvasaṃtānāṃtarāṇi hi vyavasthāpayan na pratyakṣād vyavasthāpayitum arhati tasya tatrāpravṛtteḥ vyāpāravyāhāraliṃgāt sādhayatīti cet na suṣuptamūrchitāṃḍakādyavasthānāṃ saṃtānāṃtarāṇām avasthānuṣaṃgāt tatra tadabhāvāt ākāraviśeṣāt tatsiddhir iti cet tata eva vanaspatikāyikādīnāṃ sthāvarāṇāṃ prasiddhir astu kaḥ punar ākāraviśeṣo vanaspatīnāṃ āhāralābhālābhayoḥ puṣṭijñānalakṣaṇaḥ tato yadi vanaspatī nāmasiddhir ātmanāṃ tadā saṃtānāṃtarāṇām api mūrchitādīnāṃ kutaḥ siddhir iti jīvatattvaprabhedaṃ vyavasthāpayataḥ trasasthāvarayor anyataranihnavo 'nabhidheyaḥ

ko tra viśeṣaḥ sthāvarā ity āha

pṛthivīkāyikādināmakarmodayavaśāt pṛthivyādayo jīvāḥ pṛthivīkāyikādayaḥ sthāvarāḥ pratyetavyā na punar ajīvās teṣām aprastutatvāt kutas tava boddhavyā ity āha

saṃti pṛthivīkāyikādayo jīvā ity āgamāt pṛthivīkāyikādisiddhiḥ kutas tadāgamasya prāmāṇyaniścaya iti cet sarvathā bādhakarahitatvāt na hy asya pratyakṣaṃ bādhakaṃ tadaviṣayatvāt pṛthivyādayo acetanā eva vyāpāravyāhārarahitatvād bhasmādivat ity anumānaṃ bādhakam iti cen na asya suṣuptādinānekāṃtāt tasyāpi pakṣīkaraṇam ayuktaṃ samādhisthenānekāṃtāt pakṣasya pramāṇabādhānuṣaṃgāt sāṃkhyasya muktātmanā vyabhicārāt pratyāgamo bādhaka iti cen na tasyāpramāṇatvāpādanāt syādvādasya pramāṇabhūtasya vyavasthāpanāt tad evam āgamāt sunirbādhāt pṛthivīpramukhāḥ sthāvarāḥ prāṇino boddhavyāḥ yukteś ca jñānaṃ kvacid ātmani paramaprakarṣam āyāti apakṛṣyamāṇaviśeṣatvāt parimāṇavad ity ato yatra tadapakarṣaparyaṃtas te 'smākam ekeṃdriyāḥ sthāvarā eva yuktyā saṃbhāvitāḥ nanu ca bhasmādāv anātmany eva vijñānasyātyaṃtikāpakarṣasya siddher na sthāvarasiddhir iti cen na svāśraya eva jñānāpakarṣadarśanāt anātmani tasyāsaṃbhavād eva hānyanupapatteḥ pradhvaṃso hi hāniḥ sata evopapadyate nāsato nutpannasya baṃdhyāputravat kvacid ātmany apy atyaṃtanāśo jñānasyāstīti cen na sato vastuna utpannavināśānupapatteḥ karmaṇāṃ katham atyaṃtavināśa iti cet ka evam āha teṣām atyaṃtavināśa iti karmarūpāṇāṃ hi pudgalānām akarmarūpatāpattir vināśaḥ suvarṇasya kaṭakākārasyākaṭakarūpatāpattivat tato gaganaparimāṇād ārabhyāpakṛpyamāṇaviśeṣaṃ parimāṇaṃ yathā paramāṇau paramāpakarṣaparyaṃtaprāptaṃ siddhaṃ tathā jñānam api kevalād ārabhyāpakṛṣyamāṇaviśeṣam ekeṃdriyeṣu paramāpakarṣaparyaṃtaprāptam avasīyate iti yuktimatpṛthivīkāyikādisthāvarajīvapratipādanaṃ

ke punar viśeṣatas trasā ity āha

dve sparśanarasane iṃdriye yeṣāṃ te dvīṃdriyāḥ kṛmyādayas te ādayo yeṣāṃ te ime dvīṃdriyādaya iti vyavasthāvācinādiśabdena tadguṇasaṃvijñānalakṣaṇāny apadārthā vṛttir avayavena vigraho samudāyasya vṛttyarthatvāt

te ca pramāṇataḥ siddhā evety āha

vigrahagatyāpannasya saṃsāriṇo 'saṃgraha iti cen na tasyāpi trasasthāvaranām akarmodayarahitasyāsaṃbhavāt tadvacanena saṃgṛhītatvāt so pi naikeṃdriyatvaṃ dvīṃdriyāditvaṃ vātikrāmati sūktatvaprasaṃgāt tato bhavaty eva paṃcabhiḥ sūtraiḥ sarvasaṃsārisaṃgrahaḥ na kānicid iṃdriyāṇi niyatāni saṃti yat saṃbaṃdhād ekeṃdriyādayo vyavatiṣṭhaṃta ity āśaṃkāṃ nirākartukāmaḥ sūrir idam āha

saṃsāriṇo jīvasya saṃtīti vākyārthaḥ kiṃ punar iṃdriyaṃ iṃdreṇa karmaṇā spṛṣṭam iṃdriyaṃ sparśanādīṃdriyanāmakarmodayanimittatvāt iṃdrasyātmano liṃgam iṃdriyaṃ iti vā karmamalīmasasyātmanaḥ svayam arthānupalabdhyasamarthasya hi yad arthopalabdhau liṃgaṃ nimittaṃ tadiṃdriyam iti bhāṣyate nanv evam ātmano rthajñānam iṃdriyaliṃgād upajāyamānam anumānaṃ syāt tac cāyuktaṃ liṃgasya parijñāne numānānudayāt tasyānumānāṃtarāparijñāne 'navasthānuṣaṃgād iti kaścit tad asat bhāveṃdriyasyopayogalakṣaṇasya svasaṃviditatvāt tadavalaṃbino rthajñānasya siddheḥ na caitadanumānaṃ parokṣaviśeṣarūpaṃ viśadatvena deśataḥ pratyakṣatvāvirodhāt parokṣasāmānyam anyat tu mukhyatas tadiṣṭam eva parapratyayāpekṣasya parokṣatvavacanāt kathaṃ punaḥ paṃcaiveṃdriyāṇi jīvasyety āha

na hi manaḥ ṣaṣṭham iṃdriyaṃ tasyeṃdriyavaidharmyād aniṃdriyatvasiddheḥ niyataviṣayāṇīṃdriyāṇi manaḥ punar aniyataviṣayam iti tadvaidharmyaṃ prasiddham eva karaṇatvādriṃdraliṃgatvād iṃdriyaṃ mana iti cet tad atra dhūmādinānekāṃtāt tad api hi karaṇamātmano rthopalabdhau liṃgaṃ ca bhavati na ceṃdriyam iti buddhyahaṃkārayor iṃdriyatvān na paṃcaiveṃdriyāṇīti cet na tayor ātmapariṇāmayor iṃdriyāniṃdriyaphalatvāt vākpāṇipādapāyūpasthānāṃ karmeṃdriyatvān na paṃcaivety apy ayuktaṃ teṣāṃ sparśanāṃtarbhāvāt tatrānaṃtarbhāve tiprasaṃgāt paṃcānām eva buddhisādhanatvāc ceṃdriyāṇāṃ pāṃcavidhyanirṇayaḥ kartavyaḥ sparśādijñānakāryāṇi hi tāni tathā hisparśanādijñāneṃdriyāḥ karaṇasādhanāḥ kriyātvād iṃdriyakriyāvat svasaṃvittikriyayānekāṃta iti cen na tasyā api samanaskānām aṃtaḥkaraṇakāraṇatvāt pareṣāṃ svaśaktiviśeṣakaraṇatvāt na caikatrātmani kartṛkaraṇarūpavirodhaḥ pratītisiddhatvād iti nirūpitaṃ prāk tataḥ sparśādijñānebhyaḥ kāryaviśeṣebhyaḥ paṃcabhyaḥ paṃceṃdriyāṇīti sāmarthyāt mano niṃdriyaṃ ṣaṣṭham iti sūtrakāreṇa niveditaṃ bhavati tenaitair vyavasthitair yogo dvitricatuḥpaṃceṃdriyāḥ saṃjñinaś ca trasā iti niścīyate

tāni punar iṃdriyāṇi paudgalikāny ekavidhāny eveti kasyacid ākūtam apākurvann āha

dviḥ prakārāṇīty arthaḥ prakāravācitvād vidhaśabdasya śaktīṃdriyāṇi vyaktīṃdriyāṇi ceti dvividhāni kecin manyate mūrtāny amūrtāni vety apare sūtrakārās tu dravyeṃdriyāṇi bhāveṃdriyāṇi ceti cetasi nidhāyaivam āhuḥ

yady evaṃ kāni dravyeṃdriyāṇīty āha

nirvartyata iti nirvṛttiḥ sā dvedhā bāhyābhyaṃtarabhedāt tatra viśuddhātmapradeśavṛttir abhyaṃtarā tasyām eva karmodayāpāditāvasthāviśeṣaḥ pudgalapracayo bāhyā upakriyate nenety upakaraṇaṃ tad api dvividhaṃ bāhyābhyaṃtarabhedāt tatra bāhyaṃ pakṣapuṭādi kṛṣṇasāram aṃḍalādyabhyaṃtaraṃ nirvṛttiś copakaraṇaṃ ca nirvṛttyupakaraṇe dravyeṃdriyam iti jātyapekṣayaikavacanaṃ kutaḥ punas tāni pratipadyaṃta ity āha

bāhyābhyaṃtaropakaraṇeṃdriyāṇi tāvat prasiddhāny eva tadvyāpārānvayavyatirekānuvidhāyināṃ sparśādijñānānām upalaṃbhāt bāhyābhyaṃtaranirvṛttisvabhāvāni ceṃdriyāṇi tata evānumīyaṃte vyāpāravatsv apy upakaraṇeṃdriyeṣu viṣayālokamanassu ca saṃnihiteṣu saty api ca bhāveṃdriye kadācit sparśādijñānānutpatter anyathānupapattes taccyutāv eva tadvidaś cyutisiddheḥ

kāni punar bhāveṃdriyāṇīty āha

iṃdriyanivṛttihetuḥ kṣayopaśamaviśeṣo labdhiḥ tannimittaḥ pariṇāmaviśeṣa upayogaḥ labdhiś copayogaś ca labdhyupayogau bhāveṃdriyam iti jātyapekṣayaikavacanaṃ kutaḥ punas tāni parīkṣakā jānata ity āha

labdhisvabhāvāni tāvad bhāveṃdriyāṇi svārthasaṃvittau yogyatvād ātmanaḥ pratipadyaṃte na hi tatrāyogyasyātmanas tadutpattir ākāśavat svārthasaṃvidyogyataiva ca labdhir iti labdhīṃdriyasiddhiḥ upayogasvabhāvāni punaḥ svārthasaṃvido vyāpṛtatvān niścinvaṃti na hy avyāpṛtāni sparśādisaṃvedanāni puṃsaḥ sparśādiprakāśakāni bhavitum arhaṃti suṣuptyādīnām api tatprakāśakaprasaṃgāt svārthaprakāśane vyāpṛtasya saṃvedanasyopayogatve phalatvād iṃdriyatvānupapattir iti cen na kāraṇadharmasya kāryānuvṛtteḥ na hi pāvakasya prakāśakatve tatkāryasya pradīpasya prakāśakatvaṃ virudhyate na ca yenaiva svabhāvenopayogasyeṃdriyatvaṃ tenaiva phalatvam iṣyate yato virodhaḥ syāt sādhakatamatvasvabhāvena hi tasyeṃdriyavyapadeśaḥ kriyārūpatayā tu phalatvaṃ pradīpavat pradīpaḥ prakāśātmanā prakāśayatīty atra hi sādhakatamaḥ prakāśātmā karaṇaṃ kriyātmā phalaṃ svataṃtrātmā karteti prarūpitaprāyaṃ

kiṃ vyapadeśalakṣaṇāni tānīṃdiyāṇīty āha

sparśanādīnāṃ karaṇasādhanatvaṃ pārataṃtryāt kartṛsādhanatvaṃ ca svātaṃtryād bahutvavacanāt tenānvarthasaṃjñākaraṇād evaṃ vyapadeśāny evaṃ lakṣaṇāni ca paṃceṃdriyāṇīty abhisaṃbaṃdhaḥ kartavyaḥ sparśanasya grahaṇamādau śarīravyāpitvāt vanaspatyaṃtānām ekam ity atrābhīṣṭatvāt sarvasaṃsāriṣūpalabdheś ca tato rasanaghrāṇacakṣuṣāṃ kramavacanam uttarottarālpatvāt śrotrasyāṃte vacanaṃ bahūpakāritvāt rasanam api vaktṛtvena bahūpakārīti cet na tena śrotrapraṇālikāpāditasyopadeśasyoccāraṇāt tatpārataṃtryasvīkaraṇāt sarvajñe tadabhāva iti cen na iṃdriyādikaraṇāt na hi sarvajñasya śabdoccāraṇe rasanavyāpāro sti tīrthakaratvanāmakarmodayopajanitatvāt bhagavattīrthakarāvagamasya karaṇavyāpārāpekṣatve kramapravṛttiprasaṃgāt sakalavīryāṃtarāyakṣayān na kramapravṛttis tasyeti cet tata eva karaṇāpekṣāpi mā bhūt tataḥ sūktaṃ śrotrasyāṃte vacanaṃ bahūpakāritvād iti ekaikavṛddhijñāpanārthaṃ vā sparśanādikramavacanaṃ kutaḥ punaḥ sparśanādīni jīvasya karaṇāny arthopalabdhāv ity āha

sparśanādīni dravyeṃdriyāṇi tāvan nāmakarmaṇo vaicitryādyupalabdher ātmanaḥ sparśādiparicchedanakriyāyāṃ vyāpriyamāṇasya sāṃnidhyena vṛtteḥ karaṇāni loke pratīyaṃte bhāveṃdriyāṇi punas tadāvaraṇavīryāṃtarāyakṣayopaśamasya vaicitryād iti maṃtavyaṃ teṣāṃ parasparaṃ tadvataś ca bhedābhedaṃ pratyanekāṃtopapatteḥ na hi parasparaṃ tāvad idriṃyāṇām abhedaikāṃtaḥ sparśanena sparśasyeva rasādīnām api grahaṇaprasakter iṃdriyāṃtaraprakalpanānarthakyāt kasyacid vaikalye sākalye vā sarveṣāṃ vaikalyasya sākalyasya vā prasaṃgāt nāpi bhedaikāṃtas teṣām ekatvasaṃkalanajñānajanakatvābhāvaprasaṃgāt saṃtānāṃtareṃdriyavat manas tasya janakam iti cen na iṃdriyanirapekṣasya tajjanakatvāsaṃbhavāt iṃdriyāpekṣaṃ manonusaṃdhānasya janakam iti cet saṃtānāṃtareṃdriyāpekṣaṃ kuto na janakaṃ pratyāsatter abhāvād iti cet atra kā pratyāsattiḥ anyatraikātmatādātmyād deśakālabhāvasya pratyāsattīnāṃ vyabhicārāt tataḥ sparśanādīnāṃ parasparaṃ syād abhedo dravyārthādeśāt syād bhedaḥ paryāyārthādeśāt etena teṣāṃ tadvato bhedābhedaikāṃtau pratyuktau ātmanaḥ karaṇānām abhedaikāṃte kartṛtvaprasaṃgāc cātmavat ātmano vā karaṇatvaprasaṃgaḥ ubhayor ubhayātmakatvaprasaṃgo vā viśeṣābhāvāt tatas teṣāṃ bhedaikāṃte cātmanaḥ karaṇatvābhāvaḥ saṃtānāṃtarakaraṇavat viparyayo vety anekāṃta evāśrayaṇīyaḥ pratītisadbhāvād bādhakābhāvāc ca tathā dravyeṃdriyāṇām api parasparaṃ svāraṃbhakapudgaladravyāc ca bhedābhedaṃ pratyanekāṃto vaboddhavyaḥ pudgaladravyārthādeśād abhedopapatteḥ pratiniyataparyāyārthādeśāt teṣāṃ bhedopapatteś ca

idānīm iṃdriyāniṃdriyaviṣayapradarśane kartavye ke tāvad iṃdriyaviṣayā ity āha

sparśādīnāṃ karmabhāvasādhanatvaṃ dravyaparyāyavivakṣopapatteḥ tacchabdād iṃdriyaparāmarśaḥ teṣām arthās tadarthāḥ sparśādīnāṃ karmaviṣayāḥ sparśādaya ity arthaḥ tadarthā iti vṛttyanupapattir asāmarthyād iti cet na cātra gamakatvāt nityasāpekṣeṣu saṃbaṃdhiśabdavat ya eva hi vākye rthaḥ saṃpratīyate sa eva vṛttāv iti gamakatvaṃ nityasāpekṣeṣu saṃbaṃdhiśabdeṣu kathitaṃ yathā devadattasya gurukulaṃ devadattasya guruputraḥ devadattasya dāsabhāryeti tathehāpi tacchabdasya sparśanādisāpekṣatve pi gamakatvāt vṛttir veditavyā sparśādīnām ānupūrvyeṇa nirdeśaḥ iṃdriyakramābhisaṃbaṃdhārthaḥ

kiṃ punaḥ sparśādayo dravyātmakā eva paryāyātmakā eva ceti durāśaṃkāṃ nirākaroti

tato anekātmana eva sparśādayaḥ sparśādīnāṃ viṣayabhāvam anubhavaṃti nānyathā pratītyabhāvāt athāniṃdriyasya ko viṣaya ity āha

artha ity abhisaṃbaṃdhaḥ sāmarthyāt nanu cāśrūyamāṇam aniṃdriyam atra tat kathaṃ tasya viṣayo nirūpyate ity āha

paṃcaiveṃdriyāṇīti vadatā manoniṃdriyam aṃtaḥkaraṇaṃ sāmarthyād ity uktaṃ bhavati tasya ca viṣayaḥ śrutam itīha sūtrayato na sūtrakārasya virodhaḥ śrutaṃ punaḥ śrutajñānasamadhigamyaṃ vastūcyate viṣaye viṣayiṇa upacārāt matijñānaparicchedyaṃ vastu katham anindriyasya viṣaya iti cen na tasyāpi śrutajñānaparicchedyatvānatikramāt avadhimanaḥparyayakevalajñānaparicchedyam api śrutajñānaparicchedyatvād aniṃdriyasya viṣayaḥ syād iti cet na kiṃcid aniṣṭaṃ tathā hi

atra sparśanādīṃdriyaparicchedyaḥ tasyāniyatatvāt sākalyena śrutajñānamātranimittāt paricchidyamānasya vastunaḥ śrutaśabdenābhidhānāt nanv evaṃ sarvam aniṃdriyasyeti vaktavyaṃ spaṣṭatvād iti cen na parokṣatvajñāpanārthatvāc chrutavacanasya na hi yathā kevalaṃ sarvaṃ sākṣāt paricchinatti tathāniṃdriyaṃ tasyāviśadarūpatayārthaparicchedakatvāt tataḥ sūktaṃ śrutam aniṃdriyasyeti

kimartham iṃdriyamanasāṃ viṣayaprarūpaṇam atra kṛtam ity āha

keṣāṃ punaḥ prāṇināṃ kim iṃdriyam ity āha

vanaspatir aṃtovasānaṃ yeṣāṃ te vanaspatyaṃtāḥ sāmarthyāt pṛthivyādaya iti gamyaṃte teṣām ekaṃ prathamam iṃdriyaṃ sparśanam iti pratipattavyam kuta ity āha

yathāsmadādīnāṃ sparśanajajñānanimittāhitasya saṃgrahaṇaparityāgalakṣaṇā pravṛttir upalabhyate tathā vanaspatīnām api sopalabhyamānā sparśanajajñānapūrvakatvaṃ ca sādhayati tajjaṃ ca jñānaṃ sparśanam indriyam iti nirbādhaṃ tadvatpṛthivyādijīvānām ekam iṃdriyaṃ saṃbhāvyate bādhakābhāvāt

keṣāṃ dvyādīṃdriyam ity āha

ekaikam iti vīpsānirdeśād vṛddhānīti bahutvanirdeśāc ca vākyāṃtaropaplavaṃ katham ity āha

ke punaḥ saṃsāriṇaḥ samanaskāḥ ke vā'manaskā ity āha

sāmarthyād asaṃjñino amanaskā iti sūtritaṃ tenāmanaskā eva sarve saṃsāriṇaḥ sarve samanaskā eveti nirastaṃ bhavati kutaḥ punaḥ saṃjñināṃ samanaskatvaṃ siddham ity upadarśayati

na hy amanaskānāṃ śikṣākriyālāpagrahaṇalakṣaṇā saṃjñā saṃbhavati yatas tadupalabdheḥ keṣāṃcit samanaskatvaṃ na siddhyet na cāmanaskānāṃ smaraṇasāmānyābhāvo 'nādibhavasaṃbhūtaviṣayānubhavodbhavāyāḥ sāmānyadhāraṇāyās taddhetoḥ sadbhāvāt āhārasaṃjñādisiddheḥ pravṛttiviśeṣopalabdheḥ na ca saiva saṃjñā munibhir iṣṭā smṛtiviśeṣanimittāyās tasyāḥ prakāśanāt etena yad uktaṃ kaiścid amanaskānāṃ smaraṇābhāve py abhilāṣasiddhes tadaharjātadārakasya stanyābhimukhaṃ mukhamarjayato bhilāṣaḥ smaraṇapūrvako 'bhilāṣatvāt asmadādyabhilāṣavad ity atra hetor anaikāṃtikatvāt paralokāsiddhiḥ tathā ca na smṛter abhilāṣo sti vināśo pi darśanāt tad dhi janmāṃtarān nāyaṃ jātamātre pi lakṣyate ity akalaṃkavacanam avicāracaturam āyātaṃ iti tad api pratyākhyātaṃ smaraṇasāmānyam aṃtareṇa kvacid apy abhilāṣāsaṃbhavāt taddhetor anaikāṃtikatvānupapatteḥ na cāmanaskeṣu smaraṇasāmānyasadbhāvāt smaraṇaviśeṣasya siddhiḥ tasya tenāvinābhāvābhāvāt na hi yasyānubhūtasmaraṇasāmānyam asti tasya smaraṇaviśeṣo niyamād upalabhyate viśeṣasamayābhāvaprasaṃgāt viśeṣamātrāvinābhāve pi vā na śikṣākriyālāpagrahaṇanimittasmaraṇaviśeṣāvinābhāvaḥ siddhyet prāṇimātrasya tatprasaṃgāt tato nāmamativadāhārādisaṃjñā taddhetuś ca smṛtisāmānyaṃ dhāraṇāsāmānyaṃ ca tannimittam avāyasāmānyam īhāsāmānyam avagrahasāmānyaṃ ca sarvaprāṇisādhāraṇam anādibhavābhyāsasaṃbhūtam abhyupagaṃtavyaṃ na punaḥ kṣayopaśamanimittaṃ bhāvamanaḥ tasya pratiniyataprāṇiviṣayatayānubhūyamānatvāt anyathā sarvatra bhāvamanaso vyavasthāpayitum aśakteḥ

bhāvamano 'nyathānupapattyā dravyamano pi siddhyatīty āha

na hi saṃjñāviśeṣādṛte kṣayopaśamaviśeṣeṇa yukto jīva eva bhāvamanaḥ kaiścid anumātuṃ śakyate prajñāmedhādeḥ kāryaviśeṣānumitāc chakyata eveti cen na tasyāpi saṃjñāviśeṣarūpatvāt ūhāpohātmikā hi prajñā śikṣādikriyāgrahaṇalakṣaṇaiva medhā punaḥ pāṭhagrahaṇalakṣaṇālāpagraharūpaiveti tato bhāvamanaḥ siddhaṃ dravyamanastvāt karṣati tathā hibhāvamanaḥ svārthopalabdhau dravyakaraṇāpekṣaṃ bhāvakaraṇatvāt sparśanādibhāvakaraṇavat manaso 'niṃdriyatvāt karaṇatvam asiddham iti cen na aṃtaḥkaraṇatvena prasiddheḥ aniṃdriyatvaṃ tu punas tasyāniyataviṣayatvād idriṃyavaidharmyāt nākaraṇatvāt svārthopalabdhau sādhakatamatvena karaṇatvopapatteḥ na caivaṃ sūtravirodhaḥ paṃceṃdriyāṇi dvividhāni dravyabhāvavikalpād ity atrāniṃdriyasyāpi dvividhasya sāmarthyasiddhatvāt śarīravāṅmanaḥprāṇāpānāḥ pudgalānām ity atra sūtre paudgalikasya dravyamanasaḥ sūtrakāreṇa svayam abhidhānāt tasmād iṃdriyamanasī vijñānasya kāraṇaṃ nārtho pīty akalaṃkair api dvividheṃdriyasāmānyavākyatvena dvividhasya manaso bhīṣṭatvāt dravyamanaḥpratiṣedhitavacanabhāvāc ca tatpratiṣedhe pramāṇābhāvādyuktyāgamavirodhāc ca tatrāho puruṣikāmātraṃ keṣāṃcid avibhāvitasiddhāṃtatvam āvirbhāvayati

kaścid āhadravyamana eva bhāvamano sti tac cātmapudgalavyatiriktaṃ dravyāṃtaram iti tad apy apasārayati

bhāvamano hy ātmaparyāyaḥ tasya labdhyupayogatvāt saty api dravyamanasi tadabhāve svārthaparicchedaprādurbhāvāyogāt tatprasiddheḥ dravyamanaḥ pudgalaparyāyas tadupakaraṇāt dravyeṃdriyavat tadvyatiriktaṃ tu dravyāṃtaraṃ mano na śakyaṃ paraiḥ sādhayituṃ tathā pramāṇābhāvāt yugapajjñānānutpattir manaso liṃgam iti cen na tato manomātrasya pratipattis taddravyāṃtaratvāsiddheḥ pṛthivyādidravyatvaniṣedhāt pariśeṣāt tasya dravyāṃtaratvasiddhir iti cen naitat niṣedhāsiddheḥ tathā hisparśavaddravyamano 'sarvagatadravyatvāt pavanavad iti pudgaladravyatvasiddheḥ kutaḥ pariśeṣāt tasya dravyāṃtaratvaṃ samarthayiṣyate ca tasyāgrataḥ paudgalikatvam ity alaṃ prasaṃgāt atrānye dravyamano bhāvamanaḥsahitaṃ dravyaṃ karaṇatvāt sparśanādidravyakaraṇavad ity āvedayaṃti tad ayuktaṃ yogidravyamanasānekāṃtāt yogino hi dravyamanaḥ sad api na bhāvamanaḥsahitaṃ dravyeṃdriyaṃ ca na bhāveṃdriyayuktaṃ kṣāyikajñānena saha kṣāyopaśamikasya bhāvamanokṣasya virodhāt na ca kevalino dravyamanokṣāṇi na saṃti bahir aṃtar apy ubhayathā ca karaṇam avighātīti vacanāt tato vijñānaviśeṣād eva bhāvamanaḥ sādhanīyaṃ siddhāc ca bhāvamanaso dravyamanasaḥ siddhir ity anavadyaṃ yeṣāṃ tu prāṇināṃ śikṣākriyālāpagrahaṇavijñānaviśeṣābhāvaḥ śaśvattadbhave niścitas teṣāṃ saṃjñitvābhāvān na bhāvamano sti tadabhāvān na dravyamano 'numīyata ity amanaskās te tato yuktaṃ saṃjñitvāsaṃjñitvābhyāṃ samanaskāmanaskatvaṃ vyavasthāpayitum

yathā sparśanasya vanaspatyaṃtāḥ svāminaḥ kṛmyādayaḥ tasya rasanavṛddhasya pipīlikādayas tayor ghrāṇavṛddhayoḥ bhramarādayas teṣāṃ cakṣurvṛddhānāṃ manuṣyādayas teṣām api śrotravṛddhānāṃ tathā saṃjñino manasa iti pratipattavyaṃ ye tu manaso 'svāminaḥ saṃsāriṇaste na saṃjñinaḥ iti saṃjñyasaṃjñivibhāgaś ca paramārthato vihitaḥ

tad evam āhnikārtham upasaṃharann āha

pramāṇanayair adhigama ity uktaṃ tatra jīvasya svatattvam iha sāmānyaṃ saṃgrahād avāṃtaroktād adhigataṃ niveditaṃ tadbhedāḥ paraupaśamikādayo vyavahāranayāt yaj jīvasya svatattvaṃ tadaupaśamikādibhedarūpam iti punar apy aupaśamikādisāmānyaṃ tatsaṃgrahāt tadbhedo vyavahārāt yad aupaśamikasāmānyaṃ taddvibhedaṃ yat kṣāyikasāmānyaṃ tan navabhedaṃ yan miśrasāmānyaṃ tad aṣṭādaśabhedaṃ yad audayikasāmānyaṃ tad ekaviṃśatibhedaṃ yat pāriṇāmikaṃ sāmānyaṃ tat tribhedaṃ iti punar api samyaktvādisāṃmānyaṃ tatsaṃgrahāt tadbhedo vyavahārād iti saṃgrahavyavahāranirūpaṇaparaṃparā prāgṛjusūtrād avagaṃtavyā sāmānyaviśeṣātmakaṃ tu svatattvaṃ sakalaṃ pradhānabhāvāt pramāṇato dhigataṃ niveditaṃ sūtrakāreṇa evaṃ jīvasya lakṣaṇaṃ bheda iṃdriyaṃ manas tadviṣayaḥ tatsvāmī ca sāmānyataḥ saṃgrahād viśeṣato vyavahārāt pradhānabhāvārpitasāmānyaviśeṣataḥ pramāṇād adhigamyate

iti tattvārthaślokavārtikālaṃkāre dvitīyādhyāyasya prathamam āhnikam

vigraho dehaḥ gatir gamanakriyā vigrahāya gatiḥ vigrahagatiḥ aśvaghāsādivad atra vṛttiḥ karma kārmaṇaṃ śarīraṃ karmaiva yogaḥ karmayogaḥ kārmaṇaśarīrālaṃbanātmapradeśaparispaṃdarūpā kriyety arthaḥ vigrahagatau karmayogo stīti pratipattavyaṃ tena pūrvaṃ śarīraṃ parityajyottaraśarīrābhimukhaṃ gacchato jīvasyāṃtarāle karmādānasiddhiḥ

kutaḥ punar vigrahagatau jīvasya karmayogo stīti niścīyata ity āha

yeṣāṃ vigrahanimittāyāṃ gatau jīvasya karmayogo nābhimatas teṣāṃ tadā paścād vā nātmā pūrvakarmasaṃbaṃdhavat karmayogarahitatvād ākāśavanmuktātmabaṃdho viparyayaprasaṃgo vā ātmanaḥ paramamahattvāt gatimattvābhāvād vigrahagatir asiddhā tathottaraśarīrayoga eva pūrvaśarīraviyoga ity ekakālatvāt tayor nāntarālam adṛṣṭayogarahitaṃ yato pūrvakarmasaṃbaṃdhabhāgātmā na syād iti kaścit taṃ pratyāha

gatimānātmā kriyāhetuguṇasaṃbaṃdhāl loṣṭhavat kriyāhetuguṇasaṃbaṃdho sty ātmani kāye tatkṛtakriyopalaṃbhāt

yatra yat kṛtakriyopalaṃbhaḥ tatra kriyāhetuguṇasaṃbaṃdho sti yathā vanaspatau vāyukṛtakriyopalaṃbhād vāyau tathā cātmakṛtakriyopalaṃbhaḥ kāye tasmād ātmani kriyāhetuguṇasaṃbaṃdho sti iti niścīyate kaḥ punar asāv ātmani kriyāhetuguṇaḥ prayatnādiḥ prayatnavahā hy ātmanā buddhipūrvikā kriyākāye kriyate abuddhipūrvikā tu dharmādharmavatānyathā tadayogāt nanu ca kriyāhetuguṇayuktaḥ kaścid anyatra kriyām ārabhamāṇaḥ kriyāvān dṛṣṭo yathā vegena yukto vāyur vanaspatau kaścit punar akriyo yathākāśaṃ patatrīṇi tathātmā kriyāhetuguṇayuktaś ca syād akriyaś ceti nāyaṃ hetuḥ kriyāvattvaṃ sādhayed ākāśena vyabhicārāt iti kaścit so traivaṃ paryanuyoktavyaḥ kena kriyāhetunā guṇena yuktam ākāśam iti vāyusaṃyogeneti cen na tasya kriyāhetutvāsiddheḥ vanaspatau vāyusaṃyogāt kriyāhetur asāv iti cen na tasmin saty apy abhāvāt viśiṣṭo vāyusaṃyogaḥ kriyāhetur iti cet kaḥ punar asau nodanam abhighātaś ceti kiṃ punar nodanaṃ kaścābhighātaḥ vegavaddravyasaṃyoga iti cet tarhi vega eva kriyāhetus tadbhāve bhāvāt tadabhāve vābhāvāt natv ākāśasya vego stīti na kriyāhetuguṇayuktam ākāśaṃ tato na tena sādhanasya vyabhicāraḥ atha mataṃ na gatimānātmā sarvagatatvād ākāśavad ity anumānād gatimattvasya pratiṣedhād anumānaviruddhaḥ pakṣa iti tad ayuktaṃ puṃsaḥ sarvagatatvāsiddheḥ kāye eva tasya saṃvedanāt tato bahiḥ saṃvittyabhāvāt sarvagataḥ pumān nityatve satyamūrtatvād ākāśavad iti cen na asya kālātyayāpadiṣṭatvāt sādhanasya dharmigrāhakapramāṇabādhitatvāt pratyakṣaviruddhapakṣanirdeśānaṃtaraprayuktatvāt śīto gnir dravyatvāt jalavad ity ādivat etenāmūrtadravyatvāt sarvatropalabhyamānaguṇatvād ity evam ādayo hetavaḥ pratyākhyātāḥ pratyakṣabādhitaviṣayatvāviśeṣāt kiṃ ca nityatve satyamūrtatvād ity ayaṃ hetur īśvarajñānena anaikāṃtikaḥ tasyāsarvagatasyāpi nityatvāmūrtatvasiddheḥ nityaṃ hīśvarajñānam anādyanaṃtatvāt suravartmavat tasya sādiparyaṃtatve sati maheśvarasya sarvārthaparicchedavirodhāt yo py āha anityam īśvarajñānam utpattimattvāt kalaśādivat utpattimattadātmāṃtaḥkaraṇasaṃyogāpekṣatvād asmadādijñānavat yogajadharmānugrahītena hi manaseśvarasya saṃyoge sati sarvārthe jñānam utpādyate na caivaṃ tadādiparyaṃtavat saṃtānarūpatayānādiparyaṃtatvopapatteḥ yogasaṃtāno hi maheśasyānādiparyaṃtaḥ sadā rāgādimalair aspṛṣṭatvāt anādiśuddhādhiṣṭhānatvād bhujaś ca dharmaviśeṣaḥ tadanugrahaś ca manasaḥ tena saṃyogaś ceti tannimittaṃ sarvārthajñānam anādiparyaṃtam upapadyate pramāṇaphalatvāc ceśvarajñānam anityaṃ nityatve tasya pramāṇaphalatvavirodhāt viśeṣaṇaguṇatvāc ca tadanityaṃ sukhādivad iti tasyāpi gṛhītagrāhīśvarajñānam āyātaṃ tataś ca na pramāṇaṃ smaraṇādivat gṛhītagrāhiṇo pi tasya pramāṇatve pramāṇasaṃplavavādinām anubhūtārthe smaraṇādeḥ pramāṇatvānuṣaṃgaḥ kena nivāryeta syān mataṃ pramāṇāṃtareṇāgrahītasya sakalasūkṣmādyarthasya maheśvarajñānasaṃtānena grahaṇān na tasya grahītagrāhitvam iti tad asat dhārāvāhijñānasyāpy evaṃ gṛhītagrāhitvābhāvāt pramāṇatāpatteḥ tatpramāṇatvopagame tathaiva pramāṇāṃtarāgṛhītatvānubhavasmaraṇapratyabhijñānādisaṃtānasya pravartamānasyāgṛhītagrāhitvāt pramāṇatvam astu yadi punar anubhavādīnām ekasaṃtānatve py anubhavagṛhīterthe smaraṇādeḥ pravṛtter apramāṇatvaṃ tadā prathamajñānena paricchinne rthe taduttarottaradhārāvāhivijñānānāṃ kutaḥ pramāṇatvaṃ tadupayogaviśeṣād iti cet tata eva smṛtyādīnāṃ pramāṇatvam astu sarvathā viśeṣābhāvāt tathā sati pramāṇasaṃkhyāniyamo na vyavatiṣṭhetety uktaṃ purastāt tasmād anena gṛhītagrāhitvāt kasyacid vijñānasya pramāṇatvam urarīkurvatā maheśvarajñānasyāpy uttarottarasya pūrvajñānaṃ paricchinnārthagrāhitvād apramāṇatvaṃ duḥśakaṃ parihartuṃ yad apy uktaṃ maheśvarajñānasya nityatve pramāṇaphalatvābhāva iti tad apy ayuktaṃ tasyopacārataḥ pramāṇaphalatvopapatteḥ yathaiva īśvarasyāṃtaḥkraraṇasaṃyogādisāmagrī nityajñānasyābhivyaktatvād upacārataḥ pramāṇaṃ tathā tadvyaṃgyatvān nityasyāpīśvarajñānasyopacārataḥ pramāṇaphalatvam upapadyata eva na cābhivyaktir utpattir eva sāmānyādeḥ khavyaktibhir abhivyaṃgyasyotpatimattvaprasaṃgāt tato nityam eveśvarajñānam iti tena hetor vyabhicāra eva bhavatu vā maheśvarajñānam anityaṃ tathāpi salilaparamāṇurūpādibhir apadeśasyānaikāṃtikatā duṣpariharety alaṃ prasaṃgena sarvathātmano gatimattvasya pratiṣeddhum aśakteḥ

kathaṃ punar aśarīrasyātmano gatir ity āha

ākāśapradeśapaṃktiḥ śreṇiḥ anorānupūrvye vṛttiḥ śreṇerānupūrvyeṇānuśreṇi jīvasya pudgalasya ca gatir iti pratipattavyaṃ jīvādhikārāt pudgalasyāsaṃpratyaya iti cen na punar gatigrahaṇāt tatsaṃpratyayāt kriyāṃtaranivṛttyartham iha gatigrahaṇam iti cen na avasthānādyasaṃbhavāt kriyāṃtaranivṛttisiddheḥ uttarasūtre jīvagrahaṇāc ceha śarīrapudgalasya jīvasyānuśreṇigatiḥ saṃpratīyate nanu ca kuto jīvasya cānuśreṇigatir niścitā jyotirādīnāṃ niḥśreṇigatidarśanāt tanniyamānupapatter iti kaścit taṃ pratyāha

kaḥ punar asau paramāgamas tadāvedakaḥ kuto vāsya pramāṇatvam ity āha

ṣaṭprakramayukto jīva iti paramāgamaḥ khataḥ saṃpradāyāvicchedāt pramāṇaṃ sunirṇītāsaṃbhavadbādhakatvād vā mokṣamārgavad iti nirūpitaprāyaṃ tato jīvasya pudgalasya ca deśakālaniyamād anuśreṇi gatiḥ siddhā boddhavyā

muktasyātmanaḥ kīdṛśī gatir ity āha

uttarasūtre saṃsārigrahaṇād iha muktasya gatiḥ vigraho vyāghātaḥ kauṭilyam iti yāvat na vidyate vigraho syā ity avigrahā muktasya jīvasya gatir ity abhisaṃbaṃdhaḥ kuta ity āha

ūrdhvavrajyāsvabhāvo jīva iti yuktyāgamābhyām uttaratra nirṇeṣyate tato muktasyānyatra gamane tadvakrībhāve ca kāraṇābhāvād vakrībhāvābhāvād avigrahā gatiḥ

saṃsāriṇaḥ kīdṛśī gatir ity āha

ca śabdād avigrahā ceti samuccayaḥ tena saṃsāriṇo jīvasya nāvigrahagater apavādo vigrahavatyā vidhānād iti saṃpratyayaḥ kālaparicchedārthaḥ prāk caturbhya iti vacanāt āṅo grahaṇaṃ laghvarthaṃ kartavyam iti cen na abhividhiprasaṃgāt ubhayasaṃbhave vyākhyānato maryādāsaṃpratyaya iti cen na pratipatter gauravāt pratipattigauravādvaraṃ graṃthagauravaṃ iti vacanāc ca prāggrahaṇam astu kutaś caturbhyaḥ samayebhyaḥ prāg eva vigrahavatī gatiḥ saṃsāriṇo na punaś caturthe samaye paratrety āśaṃkāyām idam āha

trivakragatisaṃbhavaḥ kuta ity āha

yadi hy ekavakrā gatiḥ syād dvivakraiva vā tadā vetrāsanādyākāre loke niṣkuṭakṣetre kvacit pradeśe jīvasya kutaścid deśāṃtarād āgatasyotpattir na syāt sūkṣmavādarakair jīvaiḥ sarvo loko niraṃtaraṃ nicitaḥ bādarakaiś ca yathā saṃbhavam iti paramāgamavacanaṃ tathaikena jīvena sarvalokaḥ pratideśaṃ kṣetrīkṛta iti vakrāvakramalabhata nanu dvivakrayā gatyā yato yatra vyāptiḥ saṃbhavati tatas tatra jīvasyotpatteḥ sarvam asamaṃjasam etad vacanam iti cet sarvasmāl lokapradeśāt sarvasmin lokapradeśāṃtare jīvasya gatir iti siddhāṃtavyāhatiprasaṃgāt

mā bhūd ity ayuktaṃ tathā pāṇimuktā lāṃgalikā gomūtrikā caikadvitrivakrā saṃsāriṇo gatir iti siddhāṃtavirodhāt tadaviruddham anurudhyamānaiḥ trivakrā tu gatir abhyupagaṃtavyā na cāsau niṣkuṭatvavinirmukte caturasre vṛtte vā loke saṃbhavatīti na tadupadeśasaṃbhavaḥ

kiyatsamayā punar avakrā gatir ity āha

gatir ity anuvartanena sāmānādhikaraṇyāt strīliṃganirdeśaḥ kṛtaḥ ekaḥ samayo 'syā ity ekasamayā na vidyate vigraho vyāghāto syā ity avigrahā ṛjvī gatir ity arthaḥ kutaś caivam ity āha

lokāgraprāpaṇī gatir muktasya tāvad ekasamayā samāvirbhūtānaṃtavīryasya tasyaikasamayamātreṇa lokāgraprāptyupapatteḥ pūrvatanuparityāgena tanvaṃtaraprāpaṇīrvakragatir ekasamayaiva saṃsāriṇo pi saṃprāptatādṛgvīryāṃtarāyakṣayopaśamasya lokāṃtaravartinyāḥ tanor api samayamātreṇa prāptighaṭanāt tataḥ sakalāpy avigrahā gatir ekasamayety upapannaṃ sāmarthyād ekavakrā dvisamayā dvivakrā trisamayā trivakrā catuḥsamayeti siddhaṃ

yady evaṃ sarvatrāhārako jīvaḥ prasakta ity ākūtaṃ pratiṣedhayann āha

ekaṃ vā samayaṃ dvau vā samayau trīn vā samayān anāhāraka iti saṃpratyeyaṃ pratyāsatteḥ samayasyābhisaṃbaṃdhāt vāśabdasya pratyekaṃ parisamāpteś ca saptamīprasaṃga iti cen na atyaṃtasaṃyogasya vivakṣitatvāt kaḥ punar āhāro nāma yenāhārako jīvaḥ syād ity abhidhīyatetrayāṇāṃ śarīrāṇāṃ ṣaṇṇāṃ paryāptīnāṃ yogyapudgalagrahaṇam āhāraḥ tadabhāvād vigrahagatāv anāhārakaḥ na hi tasyām āhārakaśarīrasya saṃbhavaḥ nāpy audārikavaikriyikaśarīrayoḥ ṣaṇṇāṃ paryāptīnāṃ vyāghātāt punar ātmaikasamaye dvau trīn vānāhārako na punaś caturtham apīty āha

saṃprati kṣaṇikādyekāṃtavyavacchedena syādvādapakṣa eva vigrahagatir jīvasya saṃbhavatīty āha

athaivaṃ nirūpitagater jīvasya niyatakālātmalābhasya ṣaṣṭikādyātmalābhavatsaṃbhāvyamānasya janmabhedapratipādanārtham āha

samaṃtato mūrchanaṃ śarīrākāratayā sarvataḥ pudgalānāṃ sammūrchanaṃ śukraśoṇitagaraṇād garbhaḥ mātṛprayuktāhārātmasāt karaṇād vā upetya padyate sminn ity upapādaḥ eteṣām itaretarayoge dvaṃdve saṃmūrchanasya grahaṇam ādāv atisthūlatvāt alpakālajīvitvāt tatkāryakāraṇapratyakṣatvāc ca tadanaṃtaraṃ garbhasya grahaṇaṃ kālaprakarṣāniṣpatteḥ upapādasya grahaṇam aṃte dīrghajīvitvāt ta ete jīvasya janmeti pratyeyaṃ saṃmūrchanādibhedāt janmabhedavacanabhedaprasaṃga iti cen na janmasāmānyopādānānāṃ tadekatvopapatteḥ

kutaḥ punaḥ saṃmūrchanādaya eva janmabhedā ity āha

saṃsvedodbhedādayaḥ pare janmabhedāḥ saṃmūrchanāt teṣāṃ tatraivāṃtargamanāt bhedena tu saṃgṛhyamāṇaṃ janma trividhaṃ vyavatiṣṭhate saṃmūrchanādibhedaḥ punar jīvasya tatkāraṇakarmabhedāt so pi svanimittādhyavasāyabhedād iti pratipattavyaṃ

tadyonipratipādanārtham āha

ātmanaḥ pariṇāmaviśeṣaś cittaṃ śītaḥ sparśaviśeṣaḥ saṃvṛto durupalakṣyaḥ saha cittena vartata iti sacittaḥ śīto syāstīti śītaḥ saṃvrīyate saṃvṛtaḥ sacittaś ca śītaś ca saṃvṛtaś ca sacittaśītasaṃvṛtāḥ sahetarair acittoṣṇavivṛtair vartaṃte iti setarāḥ sapratipakṣāḥ miśragrahaṇam ubhayātmasaṃgrahārthaṃ caśabdaḥ pratyekaṃ samuccayārtha ity eke tadayuktaṃ tamaṃtareṇāpi tatpratīteḥ pṛthivyaptejovāyur iti yathā itarayonibhedasamuccayārthas tu yuktaś caśabdaḥ ekraśo grahaṇaṃ kramamiśrapratipattyarthaṃ tena sacitto citto miśraś ca śīta uṣṇo miśraś ca saṃvṛto vivṛto miśraś ceti navayonibhedās tasya janmanaḥ pratīyaṃte tacchabdasya prakṛtāpekṣatvāt sacittādīnāṃ dvaṃdve puṃvadbhāvābhāvo bhinnāśrayatvād ity eke tad ayuktaṃ pulliṃgasya yoniśabdasyehāśrayaṇāt tasyobhayaliṃgatvāt strīliṃgasya vā prayogasyottare yadikasya hrasvatvasya vidhānāt drutāyāṃ taparakaraṇakaraṇān madhyam avalaṃbitayor upasaṃkhyānam ity atra dvaṃdve pi tasya darśanāt yonijanmanor aviśeṣa iti cen na ādhārādheyabhedād viśeṣopapatteḥ sacittagrahaṇamādau tasya cetanātmakatvāt tadanaṃtaraṃ śītābhidhānaṃ tad apy ādye hetutvāt aṃte saṃvṛtagrahaṇaṃ guptarūpatvāt tatrācittayo nayo devanārakāḥ garbhajā miśrayonayaḥ śeṣāstrivikalpāḥ śītoṣṇayo nayo devanārakāḥ uṣṇayonis tejaskāyikaḥ itare triprakārāḥ devanārakaikeṃdriyāḥ saṃvṛtayonayaḥ vikaleṃdriyā vivṛtayonayaḥ miśrayonayo garbhajāḥ tadbhedāś caśabdasamuccitāḥ pratyakṣajñānadṛṣṭāḥ itareṣām āgamagamyāś caturaśītiśatasahasrasaṃkhyāḥ tad uktaṃ ṇiccidaradhātusattayatarudasaviyaliṃdie dodo asuraṇirayatiriyacaduro coddasa maṇue sadasahassā athaiteṣāṃ yonibhedānāṃ sadbhāve yuktim upadarśayati

na hi svabhāvata eva prāṇināṃ sukhaduḥkhānubhavādikāryavaicitryaṃ niyamābhāvaprasaṃgāt kālād eveti vā yuktaṃ ekasminn api kāle tadvaicitryānubhavāt bhūtavaicitryāt sukhādivaicitryam iti cet na sukhādeḥ bhūtakāryatvaniṣedhāt tataḥ karmavaicitryam eva sukhādikāryavaicitryaṃ gamayati tadvyatirekeṇa dṛṣṭakāraṇasākalye pi kadācid anutpatteḥ tac ca karmavaicitryam asya janmanimittam iti paryāptaṃ prapaṃcakena

keṣāṃ punar garbhajanmety āha

jālavatprāṇiparivaraṇaṃ jarāyuḥ jarāyau jātā jarāyujāḥ śukraśoṇitaparivaraṇam upāttakāṭhinyaṃ nakhatvaksadṛśaṃ parimaṃḍalam aṃḍaṃ aṃḍe jātā aṃḍajāḥ pūrṇāvayavaḥ parispaṃdādisāmarthyopalakṣitaḥ potaḥ potaja ity ayuktam arthabhedābhāvāt ātmā potaja iti cen na tasyāpi potaparimāṇātmātmanaḥ potatvāt jarāyujāś ca aṃḍajāś ca potāś ca jarāyujāṃḍajapotā iti siddhaṃ dvaṃdve jarāyugrahaṇamādāv abhyarhitatvāt kriyāraṃbhaśaktiyogāt keṣāṃcin mahāprabhāvatvān mārgaphalābhisaṃbaṃdhāc ca tadanaṃtaram aṃḍajagrahaṇaṃ potebhyo 'bhyarhitatvāt eteṣāṃ garbha eva janmeti sūtrārthaḥ uddeśe ca nirdeśo yukta iti cen na gauravaprasaṃgāt śeṣāṇāṃ saṃmūrchanam iti laghunopāyena garbhopapādānaṃtaraṃ vacanopapatteḥ kutaḥ punar jarāyujādīnāṃ garbha eva yukta ity āha

yadi hi jarāyujādīnāṃ garbha evety avadhāraṇaṃ syāt tadā jarāyujādayo garbhaniyatāḥ syuḥ garbhas tu teṣv aniyata iti devanārakeṣu śeṣeṣu sa prasajyeta yadā tu jarāyujādīnām evety avadhāraṇaṃ tadā teṣu garbhābhāvo vibhāvyata iti yukto jarāyujādīnām eva garbhaḥ

kevalam upapāde pi jarāyujādīnāṃ prasaktau tannivāraṇārtham idam āha

devanārakāṇām evopapāda iti hi niyame devanārakeṣu niyata upapādaḥ devanārakās tūpapādena niyatā iti garbhasaṃmūrchanayor api prasaktāḥ pūrvottarasūtrāvadhāraṇāt tatra niruvāca ko sau upapāda eva nārakā avatiṣṭhaṃte na garbhe saṃmūrchane vā prasajyaṃte tatas teṣāṃ janmāṃtaracyutisiddher upapāda eva

nanv evaṃ jarāyujādīnāṃ devanārakāṇāṃ ca saṃmūrchane pi prasaktir ity ākhyātaṃ pratighnann āha

śeṣāṇām eva saṃmūrchanam ity avadhāraṇīyaṃ ke punaḥ śeṣāḥ kuto vā teṣām eva saṃmūrchanam ity āha

uktebhyo jarāyujādibhyo devanārakebhyaś ca anye śeṣās teṣām eva saṃmūrchanaṃ yuktaṃ sadā garbhopapādayos tatra pratītyanupapatteḥ tarhi saṃsvedajādīnāṃ janmakāro nyaḥ sūtrayitavya ity āśaṃkām apasārayann āha

atha jīvasya kati śarīrāṇīty āha

śarīranāmakarmodaye sati śīryaṃta iti śarīrāṇi śaraṇakriyātra vyutpattinimittaṃ tu śarīranāmakarmodaya evoditaḥ śarīratvapariṇāmaḥ na punar arthāṃtarabhūtaśarīratvasāmānyaṃ tasya vicāryamāṇasyāyogāt

kena punaḥ kāraṇena janmāṃtaraṃ śarīrāṇy āhur ity ucyate

audārikādiśarīranāmakarmaviśeṣodayāpāditāni paṃcaivaudārikādīni śarīrāṇi jīvasya yadutpattiḥ svayonau janmoktaṃ na hi gatināmodayamātraṃ janma anutpannaśarīrasyāpi tatprasaṃgāt tatrodāraṃ sthūlaṃ prayojanam asyety audārikaṃ udāre bhavam iti vā vikriyā prayojanam asyeti vaikriyikam āhriyate tad ity āhārakaṃ tejonimittatvāt taijasaṃ karmaṇām idaṃ kārmaṇaṃ tatsamūho vā eteṣāṃ dvaṃdve pūrvam audārikasya grahaṇam atisthūlatvāt uttareṣāṃ kramavacanaṃ sūkṣmakramasūkṣmapratipattyarthaṃ kārmaṇagrahaṇamādau yuktam audārikādiśarīrāṇāṃ tatkāryatvād iti cen na tasyātyaṃtaparokṣatvāt audārikam api parokṣam iti cen na tasya keṣāṃcit parokṣatvāt tathā hi

bṛhad dhi śarīram audārikaṃ manuṣyāṇāṃ tiraścāṃ ca pratyakṣataḥ siddhaṃ teṣu śarīreṣu madhye tac cānekadhā tannāmakarmaṇo nekavidhatvāt śeṣāṇi kutaḥ siddhānīty āha

na karmaṇām idaṃ kārmaṇam ity asmin pakṣe sarvam audārikādi kārmaṇaṃ prasaktam iti cen na pratiniyatakarmanimittatvāt teṣāṃ bhedopapatteḥ karmasāmānyakṛtatvād abheda iti cen na ekamṛdādikāraṇapūrvakasyāpi ghaṭodaṃcanāder bhedadarśanāt kārmaṇapraṇālikayā ca tanniṣpattiḥ svopādānabhedād bhedaḥ prasiddhaḥ pṛthagupalaṃbhaprasaṃga iti cen na viśrasopacayena sthānāt klinnaguḍareṇuśleṣavadaudārikādīnāṃ kārmaṇanimittatve kārmaṇaṃ kiṃ nimittam iti vācyaṃ na tāvan nirnimittaṃ tadanirmokṣaprasaṃgād vābhibhāvaprasaṃgād vā śarīrāṃtaranimittatve tu tasyāpy anyaśarīranimittatve navasthāpattir iti cen na tasyaiva nimittabhāvāt pūrvaṃ hi kārmaṇaṃ kārmaṇasya nimittaṃ tad api taduttarasyeti nimittanaimittikabhāvo 'virudhyate nacaivam anavasthāpattiḥ kāryakāraṇabhāvena tatsaṃtānasyānāder avirodhāt mithyādarśanādinimittatvāc ca nānimittaṃ kārmaṇaṃ tato nānirmokṣaprasaṃgaḥ tac caivaṃvidhaṃ paramāgamāt siddhaṃ vaikriyikādivat yuktitaś ca yathāpradeśaṃ sādhayiṣyate

nanu yady audārikaṃ sthūlaṃ tadā paraṃ paraṃ kīdṛśam ity āha

paraśabdasyānekārthatve vivakṣāto vyavasthārthagatiḥ pṛthagbhūtānāṃ sūkṣmaguṇena vīpsānirdeśaḥ tenaudārikāt paraṃ vaikriyikaṃ sūkṣmaṃ na sthūlataraṃ tato py āhārakaṃ tato pi taijasaṃ sūkṣmaṃ tato pi kārmaṇam iti saṃpratīyate

pradeśataḥ paraṃ paraṃ kīdṛg ity āha

pradeśāḥ paramāṇavas tato 'saṃkhyeyaguṇaṃ paraṃ param ity abhisaṃbaṃdhaḥ prāktaijasād iti vacanāt na taijasakārmaṇayor asaṃkhyeyaguṇatvaṃ kiṃ tarhi audārikād vaikriyikaṃ pradeśato 'saṃkhyeyaguṇaṃ tato py āhārakam iti niścayaḥ

taijasakārmaṇe kiṃ guṇe ity āha

pradeśata ity anuvartate paraṃ param iti ca tenāhārakāt paraṃ taijasaṃ pradeśato 'naṃtaguṇaṃ tato pi kārmaṇam anaṃtaguṇam iti vijñāyate tata eva nobhayos tulyatvam āhārakād anaṃtaguṇatvābhāvāt anyad eva hi āhārakād anaṃtaguṇatvaṃ taijasasya taijasāc cānyat kārmaṇasya tasyānaṃtavikalpatvāt parasmin satyārātīyasyāvaratvāvare iti nirdeśo na prasajyate buddhiviṣayavyāpārād ubhayor āhāratvopapatteḥ vyavahite pi vā paraśabdaprayogāt nanu ca yadi pradeśāpekṣayā paraṃ paramasaṃkhyeyaguṇam anaṃtaguṇaṃ cocyate sūkṣmaṃ katham ity āha

tarhi sapratighāte te prāpte ity āha

pratīghāto mūrtyaṃtaravyāghātaḥ sa na vidyate yayos te 'pratīghāte taijasakārmaṇe kuta ity āha

sarvato py apratīghāte pariṇāmaviśeṣataḥ

vaikriyikāhārayor apy apratīghātatvam iti na maṃtavyaṃ sarvato 'pratīghātasya tayor abhāvāt na hi vaikriyikaṃ sarvato pratīghātam āhārakaṃ vā pratiniyataviṣayatvāt tadapratīghātasya taijasakārmaṇe punaḥ sarvasya saṃsāriṇaḥ sarvato pratīghāte tābhyāṃ saha sarvatrotpādānyathānupapatteḥ tatas tarhi sūtre sarvato grahaṇaṃ kartavyam iti cet na mukhyasya pratīghātasyātra vivakṣitatvāt kutaḥ punas tādṛśo 'pratīghāta iti cet sūkṣmapariṇāmaviśeṣādayas piṃḍe tejonupraveśavat ye tv āhuḥ pūrvaṃ pūrvaṃ sūkṣmaṃ yuktaṃ pradeśato lpatvād iti tān pratyāha

yathaiva pradeśabahutvatāratamyam uttarottaraśarīreṣu sthūlatvaprakarṣe sādhye nibiḍāvayavasaṃyogapariṇāmenāyaspiṃḍenānaikāṃtikam iti na tatra sthūlatātāratamyaṃ sādhayati tathā pradeśālpatvatāratamyam api pūrvaśarīreṣu na sūkṣmatātāratamyam iti svahetuviśeṣasāṃnidhyāt taijasakārmaṇayor anaṃtaguṇatve pi pūrvakāyaḥ sūkṣmapariṇāmaḥ siddhaḥ sarvato pratīghātatvaṃ sādhayaty evāyaspiṃḍe tejonupraveśavaditi sūktaṃ na hi tejasoyaspiṃḍena pratīghāte tatrānupraveśo yujyate syān mataṃ tejasaḥ saṃyogaviśeṣādayas piṃḍāvayaveṣu karmāṇy utpratipadyaṃte tato vibhāgastataḥ saṃyogavināśas tato pi tasyāyaspiṃḍāvayavino vināśas tato py auṣṇyāpekṣād agnisaṃyogāt tadavayaveṣv anuṣṇāśītasparśavināśaḥ parasmād agnisaṃyogād uṣṇasparśotpattiḥ tatas tadupabhoktur adṛṣṭaviśeṣavaśād dvyaṇukādiprakrameṇa tādṛśasyaivāyaspiṃḍasyotpattiḥ evaṃ na nāyaspiṃḍe tadavasthe tejaso nupraveśo sti yato 'pratīghātasya vighāte nidarśanīkriyeteti tad ayuktaṃ pratītivirodhāt sa evāyam ayaspiṃḍas tejovyāptaḥ pratibhāti yaḥ pūrvam anuṣṇaḥ samupalabdha iti pratīteḥ paratra prakriyāmātrasya jātucidapratīter na bhrāṃtatvaṃ sadṛśāparotpattes tathā pratītir iti cen na ekatvādivat na hi kiṃcin mūrtamati praviśadamūrtaṃ dṛṣṭaṃ vyoma dṛṣṭam iti cen na tatra mūrtamati mūrteṣv api tathā prasaṃgāt tathā ca tat kathaṃcit pratyabhijñānād ekatvasiddhiḥ bādhakarahitāt tatas tatsiddhau katham ayaspiṃḍe pi pratyabhijñānād ekatvaṃ siddhyet na hi tatra kiṃcid bādhakam asti syān mataṃ tejo 'yaspiṃḍe tadavasthenānupraviśati mūrtatvāl loṣṭhavad ity etadbādhakam iti tad asaddhetoḥ saṃdigdhavipakṣavyāvṛttikatvāt sarvajñatvābhāve vaktṛtvādivat na hi kiṃcin mūrtamati praviśadamūrtaṃ dṛṣṭaṃ vyoma dṛṣṭam iti cet tatra mūrtimato nupraveśāt tathā pratīter abādhatvād ity alaṃ prasaṃgena

nanu karmaiva kārmaṇam ity asmin pakṣe na taccharīraṃ puruṣaviśeṣaguṇatvād buddhyādivad iti kaścit taṃ pratyāha

na hi karma dharmādharmarūpam adṛṣṭasaṃjñakaṃ puruṣaviśeṣaguṇas tasya dravyātmanā paudgalikatvāt tato nāśarīratvasiddhiḥ bhāvakarmaivātmaguṇarūpaṃ na dravyakarma pudgalaparyāyatvam ātmasāt kurvatprasiddham iti manyamānaṃ pratyāha

krodhādibhir vyabhicāra iti cen na teṣām api jīvasya pārataṃtryanimittatve paudgalikatvopapatteḥ cidrūpatayā saṃvedyamānāḥ krodhādayaḥ kathaṃ paudgalikāḥ pratītivirodhād iti cen na nirhetor vyabhicārāyogāt teṣāṃ pārataṃtryanimittatvābhāvāt dravyakrodhādaya eva hi jīvasya pārataṃtryanimittaṃ na bhāvakrodhādayas teṣāṃ svayaṃ pārataṃtryarūpatvād dravyakrodhādikarmodaye hi sati bhāvakrodhādyutpattir eva jīvasya pārataṃtryaṃ na punas tatkṛtam anyat kiṃcid ity avyabhicārī hetur nāgamakaḥ sadā

atrāparaḥ svapnāṃtikaṃ śarīraṃ parikalpayati tam apasārayann āha

yathaiva hi svapnadaśāyāṃ bhogopalabdhiḥ svapnāṃtikaṃ śarīram aṃtareṇa na ghaṭata iti manyate tathā bhogyānarthānaṃtareṇāpi sā na sughaṭeti bhavadbhir mananīyaṃ jāgraddaśāyāṃ śarīra iva bhogeṣv api satsu bhogopalabdheḥ siddhatvāt yadi punar bhogyavāsanāmātrāt svapnadarśināṃ bhogyābhāsa iti bhavatāṃ matis tadā śarīravāsanāmātrāc charīrābhāsanam iti kiṃ na mataṃ tathāsati svapnapratibhāsasya mithyātvaṃ siddhyet anyathā śarīrapratīter api bhogyapratīteḥ sukhādibhogopalabdheḥ svapnatvaprasaṃgāt tato na saugatānāṃ svapnāṃtikaṃ śarīraṃ kalpayituṃ yuktaṃ nāpi svābhāvikam ity āha

tad eva jñānaśarīravyāvṛttyā śarīrī syād aśarīravyāvṛttyā śarīram iti sugatasya śuddhajñānātmanaḥ śarīritvam aśarīritvaṃ ca vibhāgena vyavatiṣṭhate kalpanāsāmarthyād iti na maṃtavyaṃ tadvyāvṛtter eva tatrāsaṃbhavāt siddhe hi tasya śarīritve vā śarīriṇa śarīrāc ca vyāvṛttiḥ siddhyet tatsiddhau ca śarīritvam aśarīritvaṃ ceti parasparāśrayān naikasyāpi siddhiḥ tato na svābhāvikaṃ śarīraṃ nāma yat punar ātivāhikaṃ nairmāṇikaṃ ca tadasmadabhimatam evety āha

sāṃbhogikaṃ punar audārikādiśarīratrayam apratiṣiddham eveti na śarīrāṃtaram asti

nanv audārikādīni bhinnāni pārthivādiśarīrāṇi saṃti tato nyatropasaṃkhyātavyānīti kecit tān pratyāha

na hi pṛthivyādīni dravyāṇi bhinnajātīyāni saṃti teṣāṃ pudgalaparyāyatvena pratīteḥ parasparapariṇāmadarśanād bhinnajātīyatve tadayogāt na hy ākāśaṃ pṛthivīrūpatayā pariṇamate kālādir vā pariṇamate ca jalaṃ muktāphalādi pṛthivīrūpatayā tato na tajjātyaṃtaraṃ yuktaṃ yena pārthivādiśarīrāṇi saṃbhāvyaṃte saty api tāni naitebhyaḥ śarīrebhyo bhinnāni pratīter viṣayabhāvam anubhavaṃti vyomāraviṃdavat pārthivaṃ hi śarīraṃ yad iṃdraloke yac ca taijasamādityaloke yad āpyaṃ varuṇaloke yac ca vāyavyaṃ vāyuloke veditavyaṃ tadvaikriyikam eva devanārakāṇām aupapādikasya śarīrasya vaikriyikatvāt yac ca cāturbhūtikaṃ pāṃcabhautikaṃ vā kaiścid iṣṭaṃ śarīraṃ manuṣyatiraścāṃ tadaudārikam eva ca na tato nyad iti paṃcaiva yathoktāni śarīrāṇi vyavatiṣṭhaṃte sarvaviśeṣāṇāṃ tatrāṃtarbhāvāt

nanu cāmūrtasyātmanaḥ kathaṃ mūrtimadbhiḥ śarīrais saṃbaṃdho muktātmavad ity āśaṃkām apanudann āha

anādisaṃbaṃdho yayor ātmanā te yathā taijasakārmaṇaśarīre caśabdāt sādisaṃbaṃdhe te pratipattavye tato naikāṃtenāmūrtatvam ātmanaḥ paraśarīrasaṃbaṃdhāt pūrvaṃ yena tadanupapattiḥ tatsaṃbaṃdhāt prāg api tasya taijasakārmaṇābhyāṃ saṃbaṃdhasadbhāvāt tataḥ pūrvam apy aparābhyāṃ tābhyām ity anāditatsaṃbaṃdhasaṃtānaḥ prativiśiṣṭataijasakārmaṇasaṃbaṃghāt saiva sāditā

nanu kasyacin nānādisaṃbaṃdhe te 'taḥ paraśarīrasaṃbaṃdhānupapattir ity āśaṃkāyām idam āha

sarvasya saṃsāriṇas taijasakārmaṇaśarīre tathānādisaṃbaṃdhe na punaḥ kasyacit sādisaṃbaṃdhe yenātmanaḥ śarīrasaṃbaṃdhānupapattiḥ kuta ity āha

taijasakārmaṇābhyām anyaccharīram audārikādi tatsaṃbaṃdho smadādīnāṃ tāvat suprasiddha eva sa ca taijasakārmaṇābhyāṃ saṃbaṃdho nādisaṃbaṃdham aṃtareṇa nopapadyate muktasyāpi tatsaṃbaṃdhaprayogāt

athaitāni śarīrāṇi yugapad ekasminn ātmani kiyaṃti saṃbhāvyaṃta ity āha

tadgrahaṇaṃ prakṛtaśarīradvayapratinirdeśārtham ādiśabdena vyavasthāvācinānyapadārthā vṛttiḥ tena taijasakārmaṇe ādir yeṣāṃ śarīrāṇāṃ tāni tadādīnīti saṃpratīyate bhājyāni pṛthakkartavyāni pṛthaktvād eva teṣāṃ bhājyagrahaṇam anarthakam iti cet tad dhi kasyacid dvitricatuḥśarīrasaṃbaṃdhavibhāgopapattiḥ yugapad iti kālaikatvaṃ vartate āṅabhividhyarthaḥ tenaitad uktaṃ bhavati kvacid ātmani vigrahagaty āpanne dve eva taijasakārmaṇe śarīre yugapatsaṃbhavataḥ kvacit trīṇi taijasakārmaṇavaikriyikāṇi taijasakārmaṇaudārikāṇi vā kvacic catvāri tāny evāhārakasahitāni vaikriyikasahitāni paṃca tv ekatra yugapan na saṃbhavaṃtīty āha

na hi vaikriyikāhārakayor yugapatsaṃbhavo yataḥ kvacit paṃcāpi syuḥ

kiṃ punar atra śarīraṃ nirupabhogaṃ kiṃ vā sopabhogam ity āha

prāgapekṣayā aṃtyaṃ kārmaṇaṃ tannirupabhogam iti sāmarthyād anyat sopabhogaṃ gamyate karmādānasukhānubhavanahetutvāt sopabhogaṃ kārmaṇam iti cen na vivakṣitāparijñānāt iṃdriyanimittā hi śabdādyupalabdhir upabhogas tasmān niṣkrāṃtaṃ nirupabhogam iti vivakṣitaṃ taijasam apy evaṃ nirupabhogam astv iti cen na tasya yoganimittatvābhāvād anadhikārāt yad eva hi yoganimittam audārikādi tad eva sopabhogaṃ procyate nirupabhogatvād eva ca kārmaṇam audārikādibhyo bhinnaṃ niścīyata ity āha

audārikaṃ kiṃ viśiṣṭam ity āha

garbhasaṃmūrchanajaṃ pāṭhāpekṣayādyam audārikaṃ tadgarbhajaṃ saṃmūrchanajaṃ ca pratipattavyaṃ tata eva sopabhogābhyām api parābhyāṃ śarīrābhyāṃ tad bhidyate ity āha

yathaiva kārmaṇaṃ nirupabhogatvāt sopabhogebhyo bhinnaṃ tathaudārikaṃ sopabhogam api kāraṇabhedāt parābhyāṃ bhinnam abhidhīyate

vaikriyikaṃ kīdṛśam ity āha

upapādo vyākhyātaḥ tatra bhavam aupapādikaṃ tadvaikriyikaṃ boddhavyaṃ kutaḥ punar audārikād idaṃ bhinnam ity āha

na hy audārikam eva vaikriyikaṃ tato nyasyaupapādikasya devanārakāṇāṃ śarīrasya vaikriyikatvāt tac ca kāraṇabhedād audārikād bhinnam ucyate

kim etad eva vaikriyikam utānyad apīty āha

tapotiśayarddhir labdhiḥ sā pratyayaḥ kāraṇam asyeti labdhipratyayaṃ vaikriyikam iti saṃpratyayaḥ nanv idam audārikādi kathaṃ bhinnam ity āha

yathaudārikanāmakarmasamudbhavam audārikaṃ tathā vaikriyikanāmakarmasamudbhavaṃ vaikriyikaṃ yuktaṃ tathā tadalabdhipratyayaṃ vaikriyikaṃ na hi labdhir evāsya kāraṇaṃ vaikriyikanāmakarmodayasyāpi kāraṇatvād anyathā sarvasya vaikriyikasya tadakāraṇatvaprasaṃgāt tenedam audārikatve pi kathaṃcid audārikād bhinnaṃ labdhipratyayatvaniścayāt kiṃcid eva hi labdhipratyayaṃ vaikriyikam iṣṭaṃ na sarvam

taijasam api kiṃcit tādṛśam ity āha

labdhipratyayam ity anuvartate tena taijasam api labdhipratyayam api niśceyaṃ

tad api labdhipratyayatāgater eva bhinnam audārikāder ity āha

labdhipratyayaṃ taijasaṃ dvividhaṃ nissaraṇātmakam aniḥsaraṇātmakaṃ ca dvividhaṃ niḥsaraṇātmakaṃ ca praśastāpraśastabhedāt labdhipratyayatvād eva bhinnaṃ śarīrāṃtaraṃ gamyatāṃ yat tu sarveṣāṃ saṃsāriṇāṃ sādhāraṇaṃ taijasaṃ tatsvakāryabhedād bhinnam īyatāṃ taijasavaikriyikayoḥ labdhipratyayatvāviśeṣād abhedaprasaṃgā iti cen na karmabhedakāraṇakatvād bhedopapatteḥ saty api tayor labdhipratyayatve taijasavaikriyikanāmakarmaviśeṣodayāpekṣatvād bhedo yujyata eva

saṃpratyāhārakaṃ śarīram upadarśayati

śubhaṃ manaḥprītikaraṃ viśuddhaṃ saṃkleśarahitaṃ avyāghāti sarvato vyāghātarahitaṃ caśabdād uktaviśeṣaṇasamuccayaṃ evaṃ viśiṣṭam āhārakaṃ śarīramatimātraṃ pramattasaṃyatasyaiva muner nānyasyeti pratipattavyaṃ

taccharīrāṃtarāt kuto bhinnam ity āha

āhārakaṃ vaikriyikādibhyo bhinnaṃ śubhaphalatvād ity atrānaikāṃtikatvaṃ hetoḥ vaikriyikāder api śubhaphalasyopalaṃbhād iti na maṃtavyaṃ niyamena śubhaphalatvasya hetutvāt viśuddhikāraṇatvāt tato bhinnam ity atrāpi labdhipratyayena vaikriyikādinā hetor anekāṃta iti nāśaṃkanīyaṃ niyamena viśuddhikāraṇatvasya hetutvāt samudbhūtalabdher api krodhādisaṃkleśapariṇāmavaśād vikriyāder nivartanād viśuddhikāraṇatvaniyamābhāvāt avyāghātisvarūpatvād āhārakaṃ śarīrāṃtarād bhinnam ity asminn api taijasādinā hetor vyabhicāra ity acodyaṃ prāṇivādhāparihāralakṣaṇasyāvyāghātitvasya hetutvāt pramattādhipatitvam api nāhārakasya śarīrāṃtarād bhede sādhyenaikāṃtikaṃ viśiṣṭapramattādhipatitvasya hetutvāt tataḥ sūktaṃ phalahetusvarūpādhipatibhedena bhinnam āhārakam anyebhyaḥ śarīrebhyo niścitam iti

atha ke saṃsāriṇo napuṃsakānīty āha

nārakāḥ saṃmūrchinaś ca napuṃsakāny eva bhavaṃti

deveṣu tatpratiṣedham āha

devā napuṃsakāni naiva saṃbhavaṃtīti sāmarthyāt pumāṃsaḥ striyaś ca devyo bhavaṃtīti gamyate kuta ity āha

nārakāḥ saṃmūrchinaś ca prāṇino napuṃsakāny eva strīpuṃsasukhasaṃprāptikāraṇarahitatvāt pūrvasmin bhave napuṃsakatvasādhanānuṣṭhānāt devās tu na kadācin napuṃsakādi jāyaṃte napuṃsakatvaduḥkhāptikāraṇābhāvād iti yathākramaṃ sādhyadvaye hetudvayaṃ pratyeyaṃ

śeṣāḥ kiyadvedā ity āha

uktebhyo ye śeṣāḥ garbhajās trivedāḥ pratipattavyāḥ kuta ity āha

strīvedodayādiḥ strīvedasya hetuḥ puṃvedodayādiḥ puṃvedasya napuṃsakavedodayādiḥ napuṃsakavedasyeti tata eva prāṇināṃ strīliṃgāditrayasiddhir iti bhedena liṃgaṃ sakaladehināṃ sūtratrayeṇoktaṃ veditavyaṃ

ke punar atra śarīriṇo napavartyāyuṣaḥ ke vāpavartyāyuṣa ity āha

aupapādikā devanārakāḥ caramo ṃtyas tajjanmanirvāṇārhasya dehaḥ uttama utkṛṣṭaḥ taramaś cāsau uttamaś ca caramottamaś caramaviśeṣaṇam uttamasyācaramasya nivṛttyarthaṃ uttamagrahaṇaṃ caramasyānuttamatvavyudāsārthaṃ caramottamo deho yeṣāṃ te caramottamadehāḥ upamāpramāṇagamyasaṃkhyeyavarṣāyur yeṣāṃ te dvaṃdvavṛttyā nirdiṣṭāḥ saṃsāriṇo 'napavartyā yeṣāṃ bhavaṃti iti vacanasāmarthyāt tato nye apavartyāyuṣo gamyaṃte

kutaḥ punar anapavartyam āyuraupapādikādīnām ity āha

bāhyapratyayānapavartanīyam āyuḥkarma prāṇidayādikāraṇaviśeṣopārjitaṃ tādṛśādṛṣṭaṃ tasya sāmarthyam udayas tasya saṃgatiḥ saṃprāptis tato bhavadhāraṇam aupapādikādīnām anapavartyam iti sāmarthyād anyeṣāṃ saṃsāriṇāṃ tadviparītādṛṣṭaviśeṣād apavartyaṃ jīvanaṃ viṣādibhiḥ siddhaṃ cikitsitādīnām anyathā niṣphalatvaprasaṃgāt na hy aprāptakālasya maraṇābhāvaḥ khaḍgaprahārādibhir maraṇasya darśanāt prāptakālasyaiva tasya tathā darśanam iti cet kaḥ punar asau kālaṃ prāpto 'pamṛtyukālaṃ vā prathamapakṣe siddhasādhyatā dvitīyapakṣe svaṅgaprahārādinirapekṣatvaprasaṃgaḥ sakalabahiḥkāraṇaviśeṣanirepakṣasya mṛtyukāraṇasya mṛtyukālavyavasthiteḥ śastrasaṃpātādibahiraṃgakāraṇānvayavyatirekānuvidhāyinas tasyāpamṛtyukālatvopapatteḥ tadabhāve punar āyurvedaprāmāṇyacikitsitādīnāṃ kva sāmarthyopayogaḥ duḥkhapratīkārādāv iti cet tathaivāpamṛtyupratīkārādau tadupayogo stu tasyobhayathā darśanāt nanv āyuḥkṣayanimittopamṛtyuḥ kathaṃ kenacit pratikriyate tarhy asadvedyodayanimittaṃ duḥkhaṃ kathaṃ kenacit pratikriyatāṃ saty apy asadvedyodaye ntaraṃge hetau duḥkhaṃ bahiraṃge vātādivikāre tatpratipakṣauṣadhopayogo panīte duḥkhasyānutpatteḥ pratīkāraḥ syād iti cet tarhi saty api kasyacid āyurudaye ṃtaraṃge hetau bahiraṃge pathyāhārādau vicchinne jīvanasyābhāve prasakte tatsaṃpādanāya jīvanādhānam evāpamṛtyor astu pratīkāraḥ saty apy āyuṣi jīvanasyābhāvaprasaktau kṛtapraṇāśaḥ syāt iti cet tarhi saty apy asadvedyodaye duḥkhasyopaśamane kathaṃ kṛtapraṇāśo na bhavet kaṭukādibheṣajopayogajapīḍāmātraṃ svaphalaṃ datvaivāsadvedyasya nivṛtter na kṛtapraṇāśa iti cet tarhy āyuṣo pi jīvanamātraṃ svaphalaṃ dattvaiva nivṛtteḥ kṛtapraṇāśo mā bhūt viśiṣṭaphaladānābhāvas tūbhayatra samānaḥ tato sti kasyacid apamṛtyuś cikitsitādīnāṃ saphalāny athānupapatteḥ karmaṇām ayathākālavipākopapatteś cāmraphalādivat yaś cāha vivādāpannāḥ prāṇinaḥ sāpavartyāyuṣaḥ śarīritvād iṃdriyavattvād vā prasiddhasāpavartyāyuṣkaprāṇivat te vānapavartyāyuṣas tata evaupapādikavad iti so pi na yuktavādīty upadarśayati

na hy apavartyānapavartyayor āyuṣor anyatarasyāpi pratikṣepaṃ kurvan pramāṇena na bādhyate anumānenāgamena ca tasya bādhanāt sveṣṭabhedaprasiddhyā cāyaṃ prabādhyate svayam iṣṭaṃ hi keṣāṃcit prāṇinām alpam āyuḥ keṣāṃcid dīrghaṃ tatra śakyaṃ vaktuṃ vivādāpannāḥ prāṇino lpāyuṣaḥ śarīritvāt prasiddhālpāyuṣkavat te vā dīrghāyuṣas tata eva prasiddhadīrghāyuṣkavad iti sveṣṭavibhāgasiddhiḥ prabādhakā sarvajñādivirodhāc cāsau bādhyate tathā vivādāpannaḥ puruṣaḥ sarvajño vītarāgo vā na bhavati śarīritvād anyapuruṣavat vedārthajño vā na bhavati jaiminyādis tata eva tadvat viparyayaprasaṃgo veti pratyavasthānasya kartuṃ śakyatvāt pramāṇaprameyāvyavasthānāc cāyaṃ bādhyate śakyaṃ hi vaktuṃ vivādādhyāsitaḥ pramātā pramāṇarahitaḥ śarīritvāt sannipātādyākulavat prameyasya vā na paricchettā tata eva tadvad iti tataḥ pramāṇaprameyavyavasthitiṃ kutaścit svīkurvat sarvajñādivyavasthitiṃ sveṣṭavibhāgasiddhiṃ vā nānapavartyasyetarasya vāyuṣaḥ pratikṣepaṃ kartum arhati tasya pratītisiddhatvād iti darśayati

tad evaṃ yuktyāgamābhyām aviruddho 'napavartyetarāyur vibhāgaḥ sūkta eva

svaṃ tattvaṃ lakṣaṇaṃ bhedaḥ kāraṇaṃ viṣayo gatiḥ janmayonir vapurliṃgam ahīnāyur ihoditam

iti śrīvidyānaṃdi ācāryaviracite tattvārthaślokavārtikālaṅkāre dvitīyo 'dhyāyaḥ samāptaḥ

ratnādīnām itaretarayoge dvaṃdvaḥ prabhāśabdasya pratyekaṃ parisamāptir bhujivat sāhacaryāt tācchabdyasiddhir yaṣṭivat tamaḥprameti viruddham iti cen na tatsvātmaprabhopapatteḥ anādipāriṇāmikasaṃjñānirdeśād veṣṭagopavat ratnaprabhādisaṃjñāḥ pratyetavyāḥ rūḍhiśabdānām agamakatvam avayavārthābhāvād iti cen na sūtrasya pratipādanopāyatvāt teṣām api gamakatvopapatteḥ bhūmigrahaṇam adhikaraṇaviśeṣapratipattyarthaṃ ghanādigrahaṇaṃ tadālaṃbananirjñānārthaṃ saptagrahaṇam iyat tāvadhāraṇārthaṃ sāmīpyābhāvād adhodha iti dvitvānupapattir iti cen na aṃtarasyāpi vivakṣitatvāt kutaḥ punar etāḥ saṃbhāvyaṃta ity āha

na hi yathoditaratnaprabhādibhūmipratipādakavacanasya kiṃcid bādhakaṃ kadācit saṃbhāvyate iti nirūpitaprāyaṃ nanv etā bhūmayo ghanānilapratiṣṭhāḥ ghanānilas tv aṃbuvātapratiṣṭhaḥ so pi tanuvātapratiṣṭhas tanuvātaḥ punar ākāśapratiṣṭhaḥ svātmapratiṣṭham ākāśam ity etad anupapannaṃ vyomavadbhūmīnām api svātmapratiṣṭhatvaprasaṃgāt bhūmyādivad vākāśasyādhārāṃtarakalpanāyām anavasthāprasaṃgāt tato nātra bādhakacyutir iti kaścit taṃ pratyāha

paramamahadanyatpratiṣṭhaṃ veti vyāhatam etat tato vyoma cātmapratiṣṭhaṃ vibhudravyatvād yat tu na svātmapratiṣṭhaṃ tan na vibhu dravyaṃ yathā ghaṭādi vibhu dravyaṃ ca vyometi na tasyāpy ādhārāṃtarakalpanayānavasthā syāt nāpi bhūmyādīnām api svapratiṣṭhatvaprasaṃgas teṣām avibhudravyatvād iti na prakṛtabādhakatvaṃ

nanu katham idānīṃ vyoma tanuvātasyādhikaraṇam amūrtatvāt tatpratibaṃdhakatvābhāvād ity aparastaṃ pratyāha

meghadhāraṇo vātāvayavī vāyuraṃbupratiṣṭha iti cen na anaṃtaśaḥ pavanaparamāṇūnāṃ pavanāvayatvāt teṣāṃ vākāśapratiṣṭhatvād abhinnasya kathaṃcit pavanāvayavino pi tadādhāratvopapatter na sādhyavikalam udāharaṇaṃ nāpi saṃdigdhavipakṣavyāvṛttiko hetuḥ kasyacid apy anākāśādhārasya tanuvātasyāsaṃbhavāt tataḥ tasyāmūrtasyāpi pavanādhāratvam upapannaṃ ātmanaḥ śarīrādyādhāratvavat tathā pratīter abādhitatvāt

tanuvātaḥ katham aṃbuvātasyādhikaraṇaṃ samīraṇasvabhāvatvād iti ced ucyate

sa ca tanuvātapratiṣṭho ṃbuvāto ghanavātasya sthitihetuḥ so pi bhūmer na punaḥ kūrmādir ity āvedayati

so yaṃ kūrmaṃ varāhaṃ vā svayam anādhāraṃ bhūmer āśrayaṃ kalpayan dṛṣṭahānyā nirdhāryate

kaścid āhana sthirā bhūmir darpaṇākārā kiṃ tarhi golakākārā sarvadordhvādho bhrāmyati sthiraṃ tu nakṣatracakraṃ meroḥ prādakṣiṇyenāvasthānāt tata eva pūrvādidigdeśabhedena nakṣatrādīnāṃ saṃpratyayo na virudhyate tathodayās tam anayoś caṃdrādīnāṃ bhūmisaṃlagnatayā pratītiś ca ghaṭate nānyatheti taṃ prati bādhakam upadarśayati

vāyur evordhvādho bhraman sarvadā bhūmes tathā bhramaṇahetur iti na saṃgataṃ pramāṇābhāvāt āgamaḥ pramāṇam iti cen na tasyānugrāhakapramāṇāṃtarābhāvāt tasyānumānam anugrāhakam astīti cen na avinābhāviliṃgābhāvāt nanu ca yat puruṣaprayatnādyabhāve pi bhrāmyati tadbhramadvāyuhetukaṃ bhramaṇaṃ yathākāśe parṇādi tathā ca bhūgola ity avinābhāvi liṃgam anumānaṃ puruṣaprayatnakṛtacakrādibhramaṇena pāṣāṇādisaṃghaṭṭakṛtanadījalādibhramaṇena ca vyabhicārābhāvāt na ca puruṣaprayatnādyabhāvo 'siddhaḥ pṛthivīgolakabhramaṇe maheśvarādeḥ kāraṇasya nirākaraṇāt pāṣāṇasaṃghaṭṭādisaṃbhavābhāvāt bhūgolabhramaṇam asiddhaṃ iti na maṃtavyaṃ tadabhāve tatsthajanānāṃ caṃdrārkādibiṃbasyodayāstam anayor bhinnadeśāditayā pratīter aghaṭanāt sāsti ca pratītis tato bhūgolabhramaḥ pramāṇasiddha iti kaścit so traiva paryanuyoktavyaḥ bhramaḥ kasmān na bhavatīti tadāvedinaḥ pravacanasya sadbhāvāt pratiniyatānekadeśāditayārkādīnāṃ pratīter api ghaṭanāt bhūbhramaṇahetor viruddhatvopapatteḥ bhūgolabhramaṇe sādhanasyānumānādibādhitapakṣatānuṣaṃgāt kāraṇābhāvāt bhūbhramo vatiṣṭhata iti cet tathāvidhādṛṣṭavaicitryāt tadbhramaṇopapatteḥ bhūgolabhramaṇe tu vāyubhramaṇaṃ na kāraṇaṃ bhavitum arhati sarvadā tasya tathā bhramaṇaniyamānupapatter aniyatagatitvāt tato nābhipretadigabhimukhaṃ bhramaṇaṃ bhūgolasya syāt prāṇyadṛṣṭavaśād vāyor niyataṃ tathā bhramaṇam iti cen na tatkāryāsiddhau tadasiddheḥ prasiddhe hi sukhādikārye nirvivāde dṛṣṭakāraṇavyabhicāre cādṛṣṭatatkāraṇam anumīyate na cābhipretavāyubhramaṇaṃ nirvivādaṃ siddhaṃ yato na dṛṣṭakāraṇavyabhicāre tatkāraṇam adṛṣṭam anumīyeta bhūbhramāt pravahadvāyusiddhir iti cen na tasyāpi tadvadasiddheḥ nānādigdeśāditayārkādipratītis tu bhūbhrame pi ghaṭamānā na bhūbhramaṃ sādhayatīti kathaṃ anumitānumānād apy adṛṣṭaviśeṣasiddhir iti sūktaṃ na bhūmer ūrdhvādhobhramaṇaṃ vadekānubhavaṃ saṃparivṛttir vā ghaṭate tadbhramaṇahetoḥ parābhyupagatasya sarvathānupapadyamānatvāt pareṣṭabhūbhramādivad iti tathā dṛṣṭavyāghātāc ca na so stīty āha

na hi jalādeḥ patanadharmaṇo bhūyaso bhrāmyati pāṣāṇagole sthitir dṛṣṭā yato bhūgole pi sā saṃbhāvyeta dhārakavāyuvaśāt tatra tasya sthitir na virudhyata iti cet sa dhārako vāyuḥ kathaṃ prerakavāyunā na pratihanyate pravahato hi sarvadā bhūgolaṃ ca bhramayatsamaṃtato pi tatsthasamudrādidhārakavāyuṃ vighaṭayaty evam eva dhārakavāyum iva tatpratipakṣavāta iti viruddhaiva tadavasthitiḥ sarvathā viśeṣapavanasyāsaṃbhavāt

atra parākūtam āśaṃkya pratiṣedhayati

bhūgole bhrāmyati patad api samudrajalādi sthitam iva bhāti tasya tadābhimukhyena patanāt sarvasya guror arthasya bhūmer anabhimukhatayā patanādarśanād iti cen naivaṃ adhastāt gurvarthasya pātadarśanāt tathābhito bhighātādyabhāve svasthānāt pracyuto dhastāt patati gurutvāl loṣṭhādivat na hi tatrābhighāto nodanaṃ vā puruṣayatnādikṛtam asti yenānyathāgatiḥ syāt na cātra hetoḥ kaṃdukādinā vyabhicāraḥ abhighātādyabhāve satīti viśeṣaṇāt nāpi sādhyasādhanavikalo dṛṣṭāṃtaḥ sādhanasya gurutvasya yathoktaviśeṣaṇasya sādhyasya vādhastāt patanasya loṣṭhādau prasiddhatvāt tan na bhūbhramavādī satyavāgūrdhvādhobhūbhramavādivat kiṃ ca

matāṃtaram upadarśya nivārayann āha

na hi bhūmyādhāro vāyur anavasthitas tasyeraṇātmatvābhāvāt tac cāsaṃbhavan nāyam īraṇātmakatvarahito maruttoyadādidhāraṇātmakasyāpi darśanāt sarvadā dhārakatvaṃ na dṛṣṭaṃ iti cet sāder anāder vā sādeś cet siddhasādhyatā yadi punar anāder api sarvadādhārakatvaṃ pavanasya na syāt tadātmākāśāder apy amūrtatvavibhutvādidharmadhāraṇavirodhaḥ atrādhārādheyayor anāditvāt sarvadā tadbhāva iti cet bhūmim avabhṛtor api tata eva tathā so stu tan na sarvadādhaḥ pataṃti bhūmayaḥ pramāṇābhāvāt etena sarvadotpataṃty eva tiryag eva gacchaṃtīti vā nirastaṃ dhārakasya vāyor abādhitasya siddhes tadavasthānāvirodhāt kaścid āhavivādāpannā bhūmir bhūmyaṃtarādhārā bhūmitvāt tathā prasiddhabhūmivat sāpy aparā bhūmir bhūmyaṃtarādhārā bhūmitvāt tathā prasiddhabhūmivat sāpy aparā bhūmir bhūmyaṃtarādhārā tata eva tadvad iti śaśvadaparyaṃtā tiryag adho pīti taṃ pratyāha

dharaḥ parvataḥ saṃsthānavān dṛṣṭo yaḥ punar aparyaṃtaḥ sa na saṃsthānavān yathākāśādir iti vipakṣād vyāvṛtto hetuḥ paryaṃtavattāṃ dharāyāḥ sādhayaty eva yat punar abhyadhāyivivādāpannā dharā dharādhārā dharātvāt prasiddhadharāvad iti tad ayuktaṃ hetor ādityadharādinānekāṃtāt na hi tasyā dharāṃtarādhāratvaṃ siddham aṃtarātmābhāvaprasaṃgāt tataḥ paryaṃtavatyo bhūmaya iti nirārekaṃ pratipattavyaṃ nanu cādhodhaḥ saptasu bhūmiṣu jīvasya gativaicitryaṃ viruddhaṃ tato amībhyaḥ śūnyābhis tābhir bhavitavyaṃ tathā ca tatkalpanāvaiyarthyaṃ jīvādhikaraṇaviśeṣaprarūpaṇārthā hi tatparikalpanā śreyasī nānyatheti vadaṃtaṃ pratyāha

prasiddhaṃ hi tāvad aśubhaphalaṃ karma pāpaṃ tasya prakarṣatāratamyaṃ tatphalasya prakarṣatāratamyād iti prāṇināṃ ratnaprabhādinarakabhūmisamudbhūtinimittabhūtasya pāpaviśeṣasya vaicitryāt tadgativaicitryaṃ na virudhyate tiryagādigativaicitryavat yata evaṃ

na hi saṃkṣepād ekādhobhūmir iti virudhyate vistarato vā saikaviṃśatibhedā saptānāṃ pratyekaṃ jaghanyam adhyamotkṛṣṭavikalpāt

tadgatanarakasaṃkhyāviśeṣapradarśanārtham āha

triṃśac ca paṃcaviṃśatiś ca paṃcadaśa ca daśa ca trayaś ca paṃconaikaṃ ceti dvaṃdvaḥ narakāṇāṃ śatasahasrāṇi narakaśatasahasrāṇi ca tānīti svapadārthā vṛttiḥ tāsv iti ratnaprabhādibhūmiparāmarśaḥ yathākramavacanaṃ yathāsaṃkhyābhisaṃbaṃdhārthaṃ tena ratnaprabhāyāṃ triṃśannarakaśatasahasrāṇi śarkarāprabhāyāṃ paṃcaviṃśatiḥ bālukāprabhāyāṃ paṃcadaśa paṃkaprabhāyāṃ daśa dhūmaprabhāyāṃ trīṇi tamaḥprabhāyāṃ paṃconaikaṃ narakaśatasahasraṃ mahātamaḥprabhāyāṃ paṃcanarakāṇi bhavaṃtīti vijñāyate kutaḥ punas triṃśallakṣādisaṃkhyā ratnaprabhādiṣu siddhety āha

tādṛśāḥ prāṇināṃ tannivāsinām adṛṣṭaviśeṣāḥ pūrvopāttāḥ saṃbhāvyaṃte yatas tāsu triṃśallakṣādisaṃkhyā narakāṇāṃ ratnaprabhādisaṃkhyā ca siddhyatīti śobhanaṃ sūtritā sā

na hi sarvavidāyātatvam etadāmnāyasyāsiddhaṃ bādhakābhāvāt svargādyāmnāyavat prāk ciṃtitaṃ cāgamasya prāmāṇyam iti neha pratanyate

kīdṛśaleśyādayas tatra prāṇino vasaṃtīty āha

leśyādiśabdā uktārthāḥ tiryagvyapekṣayātiśayanirdeśaḥ pūrvo pekṣo vādhogatānāṃ nityagrahaṇāl leśyādyanivṛttiprasaṃga iti cen na ābhīkṣṇyavacanatvān nityaśabdasya nityaprahasitavat

ke punar evaṃ viśeṣyamāṇā nārakāṇām ity āha

tiryaṃcas tāvad aśubhaleśyāḥ kecit prasiddhās tato py atiśayenāśubhaleśyāḥ prāṇino nārakāḥ saṃbhāvyaṃte aśubhataraleśyāḥ prathamāyāṃ bhūmau evam aśubhatarapariṇāmādayo pīti prasiddhā eva pratipāditaviśeṣādhārā nārakāḥ tato py atiśayenāśubhaleśyādayo dvitīyāyāṃ tato pi tṛtīyāyāṃ tato pi caturthyāṃ tato pi paṃcamyāṃ tato pi ṣaṣṭhyāṃ tato pi saptamyām iti

kathaṃ punar etadaśubhatvatāratamyaṃ siddham ity āha

saṃkleśo jīvasyāviśuddhipariṇāmo mithyādarśanādis tasya tāratamyād aśubhatvatāratamyam aśeṣato pi leśyādīnāṃ siddhyed iti na tadahetukaṃ yato tiprasajyeta

nanu caikāṃtikaduḥkhayogino nārakāḥ sukhaduḥkhayogināṃ tiryaṅmanuṣyavacanāt aikāṃtikaśarīrasukhayogināṃ devatvābhidhānāt tatra kim udīritaduḥkhās te nārakā ity āha

nanu ca kopotpattau satyāṃ parasparaṃ duḥkhodīraṇaṃ dṛṣṭaṃ nānyathā na ca teṣāṃ tadutpattau kāraṇam asti na cākāraṇikā sātiprasaṃgād iti cen na nirdayatvāt teṣāṃ parasparadarśane sati kopotpatteḥ śvavat satyaṃtaraṃge krodhakarmodaye bahiraṃge ca parasparadarśane teṣāṃ kopotpattir nāhetukā yato tiprasaṃgaḥ syād iti

tato nedaṃ parasparodīritaduḥkhatvaṃ nārakāṇām asaṃbhāvyaṃ yuktimattvāt

anyodīritaduḥkhāś ca te ity āha

pūrvabhavasaṃkleśapariṇāmopāttāśubhakarmodayāt satataṃ kliṣṭāḥ saṃkliṣṭā asuranāmakarmodayād asurāḥ saṃkliṣṭāś ca te 'surāś ceti saṃkliṣṭaviśeṣaṇam anyāsuranivṛttyarthaṃ asurāṇāṃ gativiṣayaniyamapradarśanārthaṃ prāk caturthyā iti vacanaṃ āṅo grahaṇaṃ laghvartham iti cen na saṃdehāt caśabdaḥ pūrvahetusamuccayārthaḥ anaṃtaratvād udīritagrahaṇasyehānarthakyam iti cen na tasya vṛttau parārthatvāt vākye 'vacanam iti cen na udīraṇahetuprakārapradarśanārthatvāt punar udīritagrahaṇasya tena kuṃbhīpākādyudīritaduḥkhāś ceti pratipāditaṃ bhavati

kathaṃ punaḥ

pramāṇaṃ paramāgamaḥ syādvādas tadviṣayās tāvad yathonnītā nārakā jīvāḥ sākalyena teṣāṃ tataḥ pratipatteḥ nayaviṣayāś ca vipratipattisamākrāṃtaikadeśapratipatter anyathānupapatter iti pramāṇanayair adhigamo nānānārakāṇām ūhyaḥ

atha ratnaprabhādinarakeṣu triṃśallakṣādisaṃkhyeṣu yathākramaṃ sthitiviśeṣapratipattyartham āha

sāgara upamā yeṣāṃ tāni sāgaropamāṇi sāgarasyopamātvaṃ dravyabhūyastvāt ekatrisaptadaśasaptadaśadvāviṃśatitrayastriṃśatsāgaropamāṇi yasyā sā tathety ekādīnāṃ kṛtadvandvānāṃ sāgaropamaviśeṣaṇatvaṃ ratnaprabhādibhir ānupūrvyeṇa saṃbaṃdho yathākramānuvṛtteḥ narakaprasaṃgas teṣv iti vacanād iti cen na ratnaprabhādyupalakṣitāni hi narakāṇi triṃśacchatasahastrādisaṃkhyāni teṣv ity anena parāmṛśyate sāhacaryād vā tācchadbyāt siddhiḥ tato yathoktasaṃkhyanarakasāhacaryād ratnaprabhādayo narakaśabdavācyāḥ pratīyaṃte yady evaṃ ratnaprabhādiṣv adhikaraṇabhūtāsu narakāṇāṃ sthitiḥ prasakteti cet sattvānām iti vacanāt parotkṛṣṭā na punar iṣṭā paraśabdasyeṣṭavācakasyehāgrahaṇāt kutaḥ sotkṛṣṭā sthitiḥ sattvānāṃ prasiddhety āha

parā sthitir asti prāṇināṃ paramāyuṣkatvānyathānupapatteḥ paramāyuṣkatvaṃ punaḥ keṣāṃcit taddhetupariṇāmaviśeṣāt svopāttād bhavan na vācyate manuṣyatiraścāmāyuḥprakarṣaprasiddheḥ tatra ratnaprabhāyāṃ narakeṣu sattvānāṃ parāsthitir ekasāgaropamapramitāḥ śarkarāprabhāyāṃ trisāgaropamapramitāḥ bālukāprabhāyāṃ saptasāgaropamapramitāḥ paṃkaprabhāyāṃ daśasāgaropamapramitāḥ dhūmaprabhāyāṃ saptadaśasāgaropamapramitāḥ tamaḥprabhāyāṃ dvāviṃśatisāgaropamapramitāḥ mahātamaḥprabhāyāṃ trayastriṃśatsāgaropamapramitā iti vacanasāmarthyān madhyamā sthitir anekadhā yathāgamaṃ nirṇīyate jaghanyāyāḥ sthites tv atra saṃkṣepād vakṣyamāṇatvād ity alaṃ prapaṃcena

iha prapaṃcena viciṃtanīyaṃ śarīriṇo 'dhogatibhājanasya svatattvam ācāraviśeṣaśiṣṭaṃ budhaiḥ svasaṃvegaviraktisiddhyai

iti tṛtīyādhyāyasya prathamam āhnikaṃ samāptaṃ

prativiśiṣṭajaṃbūvṛkṣāsādhāraṇādhikaraṇāj jaṃbūdvīpaḥ lavaṇodakānuyogāl lavaṇodaḥ ādiśabdaḥ pratyekam abhisaṃbadhyate tena jaṃbūdvīpādayo dvīpā lavaṇodādayaḥ samudrā iti saṃpratyayaḥ śubhanāmāna iti vacanād aśubhanāmatvanirāsaḥ

kiṃviṣkaṃbhāḥ kiṃparikṣepiṇaḥ kimākṛtayaś ca te ity āha

dvirdvir iti vīpsābhyāvṛtter vacanaṃ viṣkaṃbhadviguṇatvavyāptyarthaṃ pūrvapūrvaparikṣepiṇa iti vacanād aniṣṭaniveśanivṛttiḥ valayākṛtaya iti vacanāc caturasrādisaṃsthānanivṛttiḥ jaṃbūdvīpasya dvirviṣkaṃbhatvapūrvaparikṣepitvavalayākṛtitvābhāvād avyāpīni viśeṣaṇānīti cet na jaṃbūdvīpasyaitadapavādalakṣaṇasya vakṣyamāṇatvāt 'tanmadhye' ityādi sūtrasyānaṃtarasya sadbhāvāt

kva punar ime dvīpasamudrā ity āha

ūrdhvādholokavacanasāmarthyān madhyalokas tāvad gata eva yasmād adhoratnaprabhāyāḥ saptabhūmayaḥ pratipāditās tasmin madhyaloke dvīpasamudrāḥ saṃkṣepād abhihitāḥ sūtradvayena prapaṃcato saṃkhyeyās te yathāgamaṃ pratipattavyāḥ

kva punar ayaṃ jaṃbūdvīpaḥ kīdṛśaś cety āha

tacchabdaḥ pūrvadvīpasamudranirdeśārthaḥ jaṃbūdvīpasya nirdeśaprasaṃgaḥ pūrvoktatvād viśeṣād iti cet tasya pratiniyatadeśāditayā pratipādyatvāt tatparikṣepiṇām eva parāmarśopapatteḥ tarhi pūrvoktasamudradvīpanirdeśārthas tacchabda iti vaktavyaṃ jaṃbūdvīpaparikṣepiṇāṃ samudrāditvād iti cen na sthitikramasyāvivakṣāyāṃ pūrvoktadvīpasamudranirdeśārtha iti vacanāvirodhāt yatra kutracid avasthitānāṃ dvīpānāṃ samudrāṇāṃ ca vivakṣitatvāt dvīpaśabdasyātmākaratvāc ca dvaṃdve pūrvavacane pi samudrādaya evārthān nyāyāt parāmṛśyaṃte tata idam uktaṃ bhavati teṣāṃ samudrādīnāṃ madhyaṃ tanmadhyaṃ tasmin jaṃbūdvīpaḥ sa ca merunābhirupacaritamadhyadeśasya merutvāt vṛtto na caturasrādisaṃsthānaḥ tatparikṣepiṇāṃ valayākṛtivacanād eva tasya vṛttatvaṃ siddham iti cen na caturasrādiparikṣepiṇām api valayākṛtitvāvirodhāt yojanaśatasahasraviṣkaṃbha iti vacanāt taddviguṇadviguṇaviṣkaṃbhādinirṇayaḥ śeṣasamudrādīnāṃ kṛto bhavati evaṃ ca

sakalasarvathaikāṃtanirākaraṇe hi nyāyabalād vihite syādvāda eva vyavatiṣṭhate paramāgamaḥ sa ca yathoditajaṃbūdvīpaprakāśaka iti bhaved evaṃ sūtrito jaṃbūdvīpaḥ sarvathā bādhakābhāvāt atra

tatra kāni kṣetrāṇīty āha

bharatakṣatriyayogād bharato varṣaḥ anādisaṃjñāsaṃbaṃdhatvād vā ādimadanādirūpatopapatteḥ sa ca himavatsamudratrayamadhye jñeyaḥ tatra paṃcāśadyojanavistāras tadardhotsedhaḥ ṣaḍyojanāvagāho rajatādrirvijayārdhonvarthaḥ sakalacakradharavijayasyārdhasīmātmakatvāt himavato 'dūrabhavaḥ so sminn astīti vā haimavataḥ sa ca kṣudrahimavanmahāhimavator madhye tanmadhye śabdavān vṛttavedāḍhya harivarṇamanuṣyayogād dharivarṣaḥ sa niṣadhamahāhimavator madhye vikṛtavān vaidāḍhyaḥ videhayogāj janapade pi videhavyapadeśaḥ niṣadhanīlavator aṃtare tatsaṃniveśaḥ sa caturvidhaḥ pūrvavidehādibhedāt ramaṇīyadeśayogād ramyakābhidhānaṃ nīlarukmiṇor aṃtarāle tatsaṃniveśaḥ tanmadhye gaṃdhavān vṛttavedāḍhyaḥ hiraṇyavato 'dūrabhavatvād dhairaṇyavatavyapadeśaḥ rukmiśikhariṇor aṃtare tadvistāraḥ tanmadhye mālyavān vṛttavedāḍhyaḥ airāvatakṣatriyayogād airāvatābhidhānaṃ śikharisamudratrayāṃte tadvinyāsaḥ tanmadhye pūrvavadvijayārdhaḥ

kimarthaṃ punar bharatādīni kṣetrāṇi saptoktānīty āha

kutaḥ punas tīrthakakalpitā kṣetrasaṃkhyānena pratihanyate vacanasyāviśeṣāt syādvādāśrayatvād etadvacanasya pramāṇatvopapatteḥ saṃvādakatvāt sarvathā bādhavaidhuryāt sarvathaikāṃtavādivacanasya tena pratighātasiddher iti nirūpitaprāyaṃ

himābhisaṃbaṃdhato himavadvyapadeśaḥ bharatahaimavatayoḥ sīmani sthitaḥ mahāhimavann iti coktaṃ haimavataharivarṣayor bhāgakaraḥ niṣīdaṃti tasminn iti niṣadho harividehayor maryādāhetuḥ nīlavarṇayogān nīlavyapadeśaḥ videharamyakaviniveśavibhājī rukmasadbhāvato rukmīty abhidhānaṃ ramyakahairaṇyavatavivekakaraḥ śikharisadbhāvāc chikharīti saṃjñā hairaṇyavatair āvatasetubaṃdhaḥ śikharī himavadādīnām itaretarayoge dvaṃdvo avayavapradhānatvāt varṣadharaparvatā iti vacanaṃ varṣadharāṇāṃ parvatānām aparvatānāṃ ca nirāsārthaṃ tadvibhājina iti vacanāt bharatādivarṣavibhāgahetutvasiddhiḥ pūrvāparāyatā iti viśeṣaṇād anyathāyatatvam anāyatatvaṃ vyudastam

kiṃ pariṇāmās te ity āha

hemamayo himavān arjunamayo mahāhimavān tapanīyamayo niṣadhaḥ vaiḍūryamayo nīlaḥ rajatamayo rukmī hemamayaḥ śikharīti hemādipariṇāmā himavadādayaḥ tathānādisiddhatvād anyathopadeśasya paramāgamapratihatatvāt

punar api kiṃ viśiṣṭās ta ity āha

maṇibhir vicitrāṇi pārśvāṇi yeṣāṃ te tathā anena teṣām anādipariṇāmam aṇivicitrapārśvatvaṃ pratipāditaṃ

tadvistaraviśeṣapratipādanārtham āha

ca śabdān madhye ca tathā cāniṣṭavistārasaṃsthānanivṛttiḥ pratīyate

tad evaṃ sūtracatuṣṭayena parvatāḥ proktāḥ ity upasaṃharati

sūtreṇeti pūrvaślokād anuvṛttiḥ pareṇeti sūtraviśeṣaṇaṃ tena kṣetrābhidhāyisūtrāt pareṇa sūtreṇa himavadādayaḥ ṣaṭ pradhānāḥ parvatāḥ proktāḥ iti saṃbaṃdhaḥ kartavyaḥ pūrvaparāyatās tadvibhājina iti viśeṣaṇadvayavacanaṃ hemādimayatvam aṇivicitrapārśvatvopari mūle ca tulyavistāratvaviśeṣaṇānām upalakṣaṇārthaṃ hemādimayāḥ maṇibhir vicitrapārśvāḥ tathopari mūle ca tulyavistārāḥ proktāḥ sūtratrayeṇa

teṣāṃ himavadādīnām upari padmādihradasadbhāvanivedanārtham āha

himavata upari padmo hradaḥ mahāhimavato mahāpadmaḥ niṣadhasya tigiṃchaḥ nīlasya keśarī rukmiṇaḥ mahāpuṃḍarīkaḥ śikhariṇaḥ puṃḍarīka iti saṃbaṃdho yathākramaṃ veditavyaḥ padmādijalakusumaviśeṣasahacaritatvāt padmādayo hradā vyapadiśyaṃte tathā rūḍhisadbhāvād vā himavadādivyapadeśavat

tatra prathamo hradaḥ kim āyāmaviṣkaṃbha ity āha

sūtrapāṭhāpekṣayā prathamaḥ padmo hradaḥ yojanasahasrāyāma iti vacanād anyathā taddairghyavyavacchedaḥ tadarghaviṣkaṃbha iti vacanāt paṃcayojanaśataviṣkaṃbhatvapratipattir anyathā tadvistāranirāsaḥ pratipattavyaḥ

kim avagāhosāv ity āha

pṛthagyogakaraṇaṃ sarvahradāsādhāraṇāvagāhapratipattyarthaṃ

sāmarthyād ekena sūtreṇa himavadādīnām upari ṣaṭ padmādayo hradā nirdiṣṭā iti gamyate tatpāṭhāpekṣayā padmasya hradasya prathamatvavacanāt

atha tanmadhye viśiṣṭapariṇāmaṃ puṣkaraṃ pratipādayati

dvikrośakarṇikatvād ekakrośabahalapatratvāc ca yojanaparimāṇaṃ yojanaṃ puṣkaraṃ jalakusumaṃ tathānādipariṇāmād veditavyam kva tat tasya padmahradasya madhye

śeṣahradapuṣkarapariṇāmapratipādanārtham āha

tataḥ padmahradāt puṃḍarīkahradāc ca dviguṇadviguṇā hradā mahāpadmamahāpuṃḍarīkādayaḥ yojanaparimāṇāc ca puṣkarād dakṣiṇād uttarasmāc ca dviguṇadviguṇāni puṣkarāṇi viṣkaṃbhāyāmānīti vīpsānirdeśāt saṃpratīyaṃte 'uttarā dakṣiṇatulyāḥ' iti vakṣyamāṇasūtrasaṃbaṃdhatvāt tatsaṃbaṃdhaḥ punar bahuvacanasāmarthyād anyathā dvivacanaprasaṃgāt taddviguṇau dviguṇāv iti tad evaṃ

tannivāsinyo devyaḥ kāḥ kiṃ sthitayaḥ parivārāś ca śrūyanta ity āha

teṣu puṣkareṣu nivasanaśīlās tannivāsinyaḥ devagatināmakarmaviśeṣād upajātā iti devyaḥ śrīprabhṛtayaḥ tatra padmahradapuṣkaraprāsādeṣu śeṣahradapuṣkaraprāsādeṣu hrīprabhṛtayo yathākramaṃ nivasaṃtīti yathāgamaṃ veditavyaṃ tāḥ palyopamasthitayas tāvad āpuṣkaratvenotpatteḥ sāmānikāḥ pariṣadaś ca vakṣyamāṇalakṣaṇāḥ saha tābhir vartaṃta iti sasāmānikapariṣatkāḥ etena tāsāṃ parivāravibhūtiṃ kathitavān etad evāha

sarito na vāpyaḥ teṣāṃ bharatādikṣetrāṇāṃ madhyaṃ tanmadhyaṃ tad gacchaṃtīti tanmadhyagā ity anenānyathāgatiṃ gaṃgāsiṃdhvādīnāṃ nivārayati tatra bharatakṣetramadhye gaṃgāsiṃdhvau haimavatamadhyage rohidrohitāsye harimadhyage hariddharikāṃte videhamadhyage sītāsītode ramyakamadhyage nārīnarakāṃte hairaṇyavatamadhyage suvarṇarūpyakūle airāvatamadhyage raktāraktode iti

athaitayor dvayoḥ kā pūrvasamudraṃ gacchatīty āha

dvayor dvayor ekakṣetraviṣayagatyabhisaṃbaṃdhād ekatra sarvāsāṃ prasaṃganivṛttiḥ pūrvāḥ pūrvagā iti vacanaṃ digviśeṣapratipattyarthaṃ

athāparaṃ samudraṃ kā gacchaṃtīty āha

dvayor dvayor ekatraikakṣetre vartamānayor nadyor yāḥ pūrvās tābhyo nyāḥ śeṣāḥ sarito 'paraṃ samudraṃ gacchaṃtīti tatra padmahradaprabhavā pūrvatoraṇadvāranirgatā gaṃgā aparatoraṇadvāranirgatā siṃdhuḥ udīcyatoraṇadvāranirgatā rohitāsyā mahāpadmahradaprabhavāpācyatoraṇadvāranirgatā rohit udīcyatoraṇadvāranirgatā harikāṃtā tigiṃchahradasamudbhavā dakṣiṇadvāranirgatā harit udīcyatoraṇadvāranirgatā sītodā kesarihradaprabhavā apācyadvāranirgatā sītā udīcyadvāranirgatā nārī mahāpuṃḍarīkahradaprabhavā dakṣiṇadvāranirgatā narakāṃtā udīcyadvāranirgatā rūpyakūlā puṃḍarīkahradaprabhavā apācyadvāranirgatā suvarṇakūlā pūrvatoraṇadvāranirgatā raktā pratīcyadvāranirgamā raktodā

atha kiyan nadīparivṛtā etā nadya ity āha

gaṃgāsiṃdhvādyagrahaṇaṃ prakaraṇād iti cen na anaṃtaragrahaṇaprasaṃgāt gaṃgādigrahaṇam iti cen na pūrvagāṇāṃ grahaṇam asaṃgāt nadīgrahaṇāt siddhir iti cen na tasyottaratra dviguṇābhisaṃbaṃdhanārthatvāt sarvathaivāsaṃbhāvyā gaṃgādayo nadyaḥ sūtritā iti kasyacid ārekāṃ nirākartuṃ prakramate

parivāranadīsaṃkhyāviśeṣasahitāḥ pṛthak caturdaśa catuḥsūtryā nāsaṃbhāvyā kathaṃcana saṃbhāvyaṃ tata eva hi gaṃgāsiṃdhvādayo mahānadyo yathāgamamāyām aviṣkaṃbhāvagāhair aparaiś ca viśeṣais tadadhikaraṇasya mahatvād ihāsti kāsāṃcin nadīnāṃ sarayvādīnāṃ mahāvistārāṇām upalaṃbhāt kasyacid bādhakasyāsaṃbhavāt

atha kiyad viṣkaṃbho bharato varṣa ity āha

bharataviṣkaṃbhasyottaratra vacanād ihāvacanam iti cen na jaṃbūdvīpanavatiśatabhāgasyeyattāpratipādanārthatvād etatsūtrasya tatsaṃkhyānayanopāyapratipattyarthatvāt

ato nye varṣadharādayaḥ kiṃvistārā ity āha

varṣadharaśabdasya pūrvanipātas tadānupūrvyapratipattyarthaḥ varṇānām ānupūrvyeṇa iti niruktikāravacanasyāsya mānākṣurāṇām anyeṣām api yathābhidhānam ānānupūrvyeṇa pūrvanipātapratipādanārthatvāt tathā prāyaḥ prayogadarśanāt videhāṃtavacanaṃ maryādārthaṃ tena bharataviṣkaṃbhād dviguṇaviṣkaṃbho himavān varṣadharaḥ tato haimavato varṣaḥ tato mahāhimavān varṣadharaḥ tato harivarṣaḥ tato niṣadho varṣadharas tato 'pi videho varṣa ity uktaṃ bhavati

pare varṣadharādayaḥ kiṃvistārā ity āha

niṣadhena tulyo nīlo varṣadharaḥ hariṇā ramyako varṣaḥ mahāhimavatā rukmīvarṣadharaḥ haimavatena hairaṇyavato varṣaḥ himavatā śikharī varṣadharaḥ bharatena dakṣiṇenottara airāvata iti yojyaṃ

atha bharatairāvatayor anavasthitatvapratipattyartham āha

tātsthāt tacchabdāsiddher bharatairāvatayor vṛddhihrāsayogaḥ adhikaraṇanirdeśo vā tatrasthānāṃ hi manuṣyādīnām anubhavāyuḥpramāṇādikṛtau vṛddhihrāsau ṣaṭkālābhyām utsarpiṇy avasarpiṇībhyāṃ tatrānubhavādibhir utsarpaṇaśīlā utsarpiṇī tair evāvasarpaṇaśīlāvasarpiṇī ṣaṭkālāḥ punar utsarpiṇyāṃ duḥṣamaduḥṣamādayo 'vasarpiṇyāṃ suṣamasuṣamādayaḥ pratipattavyāḥ

atha bharatairāvatābhyām aparā bhūmayo vasthitā evety āvedayati

tatsthaprāṇinām anubhavādibhir vṛddhihrāsābhāvāt ṣaṭsamayayor utsarpiṇy avasarpiṇyor asaṃbhavād ekaikakālatvād avasthitā eva tābhyām aparā bhūmayo 'vagaṃtavyāḥ tad evaṃ

na hi bharatādivarṣāṇāṃ himavadādivarṣadharāṇāṃ ca sūtratrayeṇa viṣkaṃbhasya kathanaṃ bādhyate pratyakṣānumānayos tadaviṣayatvena tadbādhakatvāyogāt pravacanaikadeśasya ca tadbādhakasyābhāvāt āgamāṃtarasya ca tadbādhakasyāpramāṇatvāt tata eva sūtradvayena bharatairāvatayos tadaparabhūmiṣu ca sthiter bhedasya vṛddhihrāsayogāyogābhyāṃ vihitasya prakathanaṃ na bādhyate tathā saṃbhavāt anyathābhāvād ekapramāṇābhāvāc ceti paryāptaṃ prapaṃcena

atha bharatairāvatābhyām aparā bhūmayaḥ kiṃsthitaya ity āha

himavatādibhyo bhavārtheṣu mahāhaimavatakādīnāṃ dvaṃdve sati haimavatakasyānupūrvyapratipattyarthaḥ pūrvanipātaḥ ekādīnāṃ haimavatakādibhir yathāsaṃkhyaṃ saṃbaṃdhaḥ tenaikapalyopamasthitayo haimavatakā dvipalyopamasthitayo hārivarṣakāḥ tripalyopamasthitayo daivakuravakā ity uktaṃ bhavati

videhād uttarāḥ katham ity āha

hairaṇyavatakaramyakottarakuravakā ekadvitripalyopamasthitayo haimavatakādivad ity arthaḥ

videheṣu kiṃkālā manuṣyā ity āha

saṃkhyeyaḥ kālo yeṣāṃ te saṃkhyeyakālāḥ saṃvatsarādigaṇanāviṣayatvāt tatkālasya

atha prakārāṃtareṇa bharataviṣkaṃbhapratipattyartham āha

navatyādhikaṃ śataṃ navatiśataṃ navatiśatena labdho bhāgo navatiśatabhāgaḥ atra tṛtīyāṃtapūrvād uttarapade lopaś cety anena vṛttir dadhyodanādivat sa punar bhavati śatabhāgo jaṃbūdvīpasya paṃcayojanaśatāni ṣaḍviṃśāni ṣaṭcaikān naviṃśatibhāgā yojanasyety uktaṃ veditavyaṃ punar bharataviṣkaṃbhavacanaṃ prakārāṃtarapratipattyartham uttarārthaṃ vā tad evaṃ

tannṛṇām ity upalakṣaṇāt tiraścām api sthitir ukteti gamyate

dhātakīkhaṃḍe bharatādiviṣkaṃbhaḥ kathaṃ pramīyata ity āha

nanu ca jaṃbūdvīpānaṃtaraṃ lavaṇodo vaktavyas tadullaṃghane prayojanābhāvād iti cen na jaṃbūdvīpabharatādidviguṇadhātakīkhaṃḍabharatādipratipādanārthatvāt lavaṇodavacanasya sāmarthyalabdhatvāc ca mahītalamūlayor daśayojanasahasravistāro lavaṇodaḥ tanmadhye dikṣu pātālāni yojanaśatasahasrāvagāhāni vidikṣu kṣudrapātālāni daśayojanasahasrāvagāhāni tadaṃtare kṣudrapātālānāṃ yojanasahasrāvagāhānāṃ sahasraṃ dikṣu velaṃdharanāgādhipatinagarāṇi catvāri dvādaśayojanasahasrāyām aviṣkaṃbho gautamadvīpaś ceti śrūyate nanu ca pūrvapūrvaparikṣepidvīpasamudraprakāśakas tatra sāmarthyāj jaṃbūdvīpaparikṣepī lavaṇodo jñāyate sāmānyata eva tadviśeṣās tu katham anuktā ihāvasīyaṃta iti na śaṃkanīyaṃ sāmānyagatau viśeṣasadbhāvagateḥ sāmānyasya svaviśeṣāvinābhāvitvāt saṃkṣepataḥ sūtrāṇāṃ pravṛtteḥ sūtrais tadviśeṣānabhidhānaṃ jaṃbūdvīpādiviśeṣānabhidhānavat vārtikakārādayas tv arthāvirodhena tadviśeṣān sūtrasāmarthyāl labdhānācakṣāṇā notsūtravāditāṃ labhaṃte 'vyākhyānato viśeṣapratipattir na hi saṃdehād alakṣaṇam' iti vacanāt nanu ca dhātakīkhaṃḍe dvau bharatau dvau himavaṃtāv ityādidravyābhyāvṛttau dvir ity atra sūtrasaṃbhava iti cen na mīyaṃta iti kriyādhyāhārāt dvistāvān iti yathā tena dhātakīkhaṃḍe bharatādivarṣo himavadādivarṣadharaś ca hradādiś ca dvirmīyata iti sūtritaṃ bhavati kiyān punar dhātakīkhaṃḍe bharatasya viṣkaṃbha ity ucyateṣaṭṣaṣṭiśatāni caturdaśāni yojanānām ekān natriṃśac ca bhāgāḥ śatayojanasyābhyaṃtaraviṣkaṃbhaḥ saikāśītipaṃcaśatādhikadvādaśasahasrāṇi ṣaṭtriṃśac ca bhāgā yojanasya madhyaviṣkaṃbhaḥ saptacatvāriṃśatpaṃcaśatādhikāṣṭādaśasahasrāṇi yojanānāṃ paṃcapaṃcāśac ca bhāgāḥ śatayojanasya bāhyaviṣkaṃbhaḥ varṣād varṣaścaturguṇavistāra āvidehāt varṣadharād varṣadhara āniṣadhāt uttarā dakṣiṇatulyā iti ca vijñeyaṃ bharatair āvatavibhājinau ca dakṣiṇottarāyatau lavaṇodakālodasparśinau lavaṇodād dakṣiṇottarāviṣvākāragirī pratipattavyau dhātakīkhaṃḍavalayapūrvāparavibhāgamadhyagau merū ca

atha puṣkarārdhe kathaṃ bharatādir mīyate tadviṣkaṃbhāś cety āha

saṃkhyābhyāvṛttyanuvartanārthaś caśabdaḥ dhātakīkhaṃḍavatpuṣkarārdhe ca bharatādayo dvir mīyaṃte tatraikāśītyuttarapaṃcaśatādhikaikacatvāriṃśadyojanasahasrāṇi satrisaptatibhāgaśataṃ ca bharatasyābhyaṃtaraviṣkaṃbhaḥ dvādaśapaṃcaśatottarāṇi tripaṃcāśadyojanasahasrāṇi navanavatyadhikaṃ ca bhāgaśataṃ yojanasya madhyaviṣkaṃbhaḥ dvācatvāriṃśac catuḥśatottarapaṃcaṣaṣṭisahasrāṇi trayodaśa ca bhāgā yojanasya bāhyaviṣkaṃbhaḥ varṣādvarṣaścaturguṇavistāra ā videhāt varṣadharādvarṣadharaś cā niṣadhāt mānuṣottaraśailena vibhaktārdhatvāt puṣkarārdhasaṃjñā puṣkaradvīpasyārdhaṃ hi puṣkarārdham iti proktaṃ atra dhātakīkhaṃḍavarṣadharāś cakrāravadavasthitās tadaṃtarālavadvarṣāḥ kālodamānuṣottaraśailasparśināviṣvākāragirī dakṣiṇottarau purvavadveditavyau puṣkarārdhavalayapūrvāparavibhāgam adhyavartinau merū ceti prapaṃcaḥ sarvasya vidyānaṃdamahodayaiḥ pratipādito vagaṃtavyaḥ tad evaṃ

ekenaikena sūtreṇoktaṃ yathoditasūtravacanāt kasmāt punaḥ puṣkarārdhanirūpaṇam eva kṛtam ity āha

na parato yasmād ity abhisaṃbaṃdhaḥ manuṣyaloko hi pratipādayitum upakrāṃtaḥ sa ceyān eva

yady evaṃ kiṃprakārā manuṣyās tatrety āha

etad eva prarūpayati

uccair gotrodayāder āryā nīcair gotrādeś ca mlecchāḥ

ṛddhiprāptāryāḥ saptavidhāḥ saptavidharddhimāsṛtā hi te saptavidhardhiḥ punar buddhyādis tathā hibuddhitapovikriyauṣadharasabalākṣīṇarddhayaḥ sapta prajñāpitāḥ nānā viśeṣāś ca prāptardhayo bhavaṃty āryās tadviśeṣāt buddhiviśeṣardhiprāptā hi bījabuddhyādayaḥ tapoviśeṣardhiprāptās taptatapaḥprabhṛtayaḥ vikriyāviśeṣardhiprāptā ekatvavikriyādisamarthāḥ auṣadhaviśeṣardhiprāptāḥ jallauṣadhiprāptādayaḥ rasardhiprāptāḥ kṣīrasrāviprabhṛtayaḥ balaviśeṣardhiprāptā manobalaprabhṛtayaḥ akṣīṇaviśeṣardhiprāptāḥ punarakṣīṇamahālayādaya iti anye tv āhuḥ ṛddhiprāptāryā aṣṭavidhāḥ buddhikriyāvikriyātapobalauṣadharasakṣetrabhedād iti te kutaḥ saṃbhāvyā ity āha

yathā parimāṇam āparamāṇoḥ prakṛṣyamāṇasvarūpam ākāśe paramaprakarṣaparyaṃtaprāptaṃ siddhyattadaṃtarāle anekadhā parimāṇaprakarṣaṃ sādhayati tathā sarvajaghanyajñānādiguṇardhiviśeṣādārabhyardhiviśeṣaḥ prakṛṣyamāṇasvarūpaṃ paramaprakarṣaparyaṃtam āpnuvann aṃtarālardhiviśeṣaprakarṣaṃ sādhayatīti saṃbhāvyaṃte sarve buddhyatiśayardhiviśeṣādayaḥ paramāgamaprasiddhāś ceti na kiṃcid anupapannaṃ ke punar asaṃprāptardhaya ity āvedayati

kṣetrāryā jātyāryāḥ karmāryāś cāritrāryā darśanāryāś cety anekavidhāḥ kṣetrādyapekṣayā anṛddhiprāptāryāḥ pratyetavyā tathā pratītiyogāt

ke punar mlecchā ity āha

mlecchā dvividhāḥ aṃtardvīpajāḥ karmabhūmijāś ca tatrādyās tāval lavaṇodasyobhayor aṣṭacatvāriṃśat tathā kālodasya iti ṣaṇṇavatiḥ

te ca kecid bhogabhūmisamapraṇidhayaḥ pare karmabhūmisamapraṇidhayaḥ śrūyamāṇāḥ kīdṛgāyurutsedhavṛttaya ity ācaṣṭe

bhogabhūmibhiḥ samānapraṇidhayoṃtardvīpajā mlecchā bhogabhūmyāyurutsedhavṛttayaḥ pratipattavyāḥ karmabhūmibhiḥ samaprāṇidhayaḥ karmabhūmyāyurutsedhavṛttas tathā nimittasadbhāvāt

atha ke karmabhūmijā mlecchā ity āha

kutaḥ punar evam āryamlecchavyavasthety āha

na saṃpradāyāvyavacchedo 'siddhas tadvidāṃ nāstikasaṃpradāyāvyavacchedavat nāpy apramāṇaṃ suniścitāsaṃbhavadbādhakatvāt tadvat tataḥ saṃtānenāryamlecchavyavasthitis tadvidbhir niścetavyā nāstikasaṃtānavyavasthitivat sarvaḥ sarvadāryatvamlecchatvaśūnyo manuṣyasaṃtāna ity atrāpi saṃpradāyāvyavaccheda eva nāstikānāṃ śaraṇaṃ pratyakṣasyānumānasya ca tatrāvyāpārāt yathā cāhaṃ nāstikas tathā sarve pūrvakālavartino nāstikā jātyādivyavasthānirākaraṇaparā ity api saṃpradāyād evāvicchinnād avagaṃtavyaṃ nānyathā ayam eva saṃpradāyaḥ pramāṇaṃ na punar āryamlecchavyavasthitipratipādaka iti manorathamātraṃ pratītyabhāvāt jātamātrasya jaṃtor āryetarabhāvaśūnyasya pratīteḥ pramāṇaṃ tadbhāvābhāvaviṣayaḥ saṃpradāya iti cen na tasyāpy āryetarabhāvaprasiddher anyathā vyavahāravirodhāt kalpanāropitas tadvyavahāra iti cet tannirbījāyāḥ kalpanāyā evāsaṃbhavāt kvacit kasyacit tattvataḥ prasiddhasyānyatrāropyo hi kalpanā dṛṣṭā vikalpamātrasthā gatyaṃtarābhāvāt ubhayathācāryetarabhāvakalpanāyāṃ vāstabas tadbhāvasiddheḥ pradhānād vaitādikalpanānām api hi nirbījānām anupapattir eva sattvarajastamasāṃ sāmyavāstavasya pradhānatvena narādhipādau prasiddhenādhyāropasya pradhānakalpanatvāt kvacic caikatvasyādvaitasya pramāṇataḥ siddhasya sarvavastuṣv adhyāropaṇasyādvaitakalpanātvād anyathā tadasaṃbhavāt kathaṃ vā kvacit saṃpradāyāt pāramārthikī vyavasthāmācakṣāṇo manuṣyeṣv evāryetarabhāvavyavasthāṃ kālpanikīm ācakṣīta pramāṇāṃtarāviṣayatvād iti cet na āryamlecchavyavasthāyā guṇadoṣanibaṃdhanāyāḥ pratyakṣānumānābhyām iti prasiddherata tathā hisvasaṃtānavartinī hi manuṣyāṇāṃ āryatvavyavasthitiḥ samyagdarśanādiguṇanibaṃdhanā mlecchavyavasthitiś ca mithyātvādidoṣanibaṃdhanā svasaṃvedanasiddhā svarūpavat saṃtānāṃtaravartinī tu sā vyāpāravyāhārākāraviśeṣasya kāryasya viniścayād anumeyā ceti na pramāṇāṃtarāgocarā pratyakṣānumānābhyāṃ prasiddhāyāṃ ca guṇanibaṃdhanāyām āryatvavyavasthāyāṃ kāsucit manuṣyavyaktiṣu yugād āvavyavacchinnasaṃtānās tathābhūtaguṇair aryamāṇā jātyāryāḥ prasiddhā bhavaṃti kṣetrādyāryavat

tathā mlecchāḥ

brāhmaṇatvādijātiḥ sarvagatā sarvatra svapratyayahetutvād ākāśavat sattāvad vā tathā nityā sarvadotpādakavināśakakāraṇarahitatvāt tadvad eva ity eke te tra praṣṭavyāḥ sā sarvagatā satī vyaktyaṃtarāle kasmāt svapratyayaṃ notpādayatīti svavyaṃjakaviśeṣābhāvād anabhivyaktatvād iti cen na tadabhivyakteḥ karaṇe kvacid upalaṃbhe sarvatropalaṃbhaprasaṃgāt deśataḥ karaṇe sāvayavatvaprasakteḥ nanu ca kārtsnyenābhivyaktāv api jāter na sarvatropalaṃbhaḥ sāmagryabhāvāt svavyaktideśa eva hi tadupalaṃbhasāmagrī pratītā iṃdriyamanaākāśādivat na ca vyaktyaṃtarāle sāstīti kecit tad apy asaṃgataṃ ghaṭāder evaṃ sarvagatatvaprasakteḥ śakyaṃ hi vaktuṃ ghaṭādīnāṃ sarvagatatve pi na sarvatropalaṃbhaḥ sāmagryabhāvāt kapālādideśa eva hi tadupalaṃbhasāmagrī na ca sā sarvatrāstīti kapālāder apy avayavinaḥ sarvagatatve pi na sarvatropalaṃbhaḥ sāvayavopalaṃbhasāmagryabhāvād ity evam anaṃtaśaḥ paramāṇūnām anavayavitvād asarvagatatve sarvatropalaṃbhābhāvātyayānuyoganivṛttir iti yadi punar ghaṭādeḥ sarvagatatvakalpanāyā pratyakṣavirodhaḥ pratiniyatasaṃsthānasya pratyakṣatvāt anumānavirodhaś ca na sarvagato ghaṭādiḥ sāvayavatvāt mūrtimattvāt paramāṇuvat ity anumānād asarvagatatvasiddher iti mataṃ tadā jātisarvagatatvakalpanāyām api sa eva pratyakṣādivirodhaḥ sādṛśyalakṣaṇāyā eva jāter asarvagatāyāḥ pratiniyatavyaktigatāyāḥ pratyakṣatvāt tathā na jātiḥ sarvagatā pratiniyatavyaktipariṇāmatvād viśeṣavad ity anumānāj jāter asarvagatatvasiddheḥ kutaḥ punaḥ sādṛśyalakṣaṇaṃ sāmānyaṃ siddham iti cet

sa evaṃ manuṣya iti pratyayān na samānā iti tadgraho sti yataḥ sādṛśyasāmānyaṃ siddhyed iti cet na sadṛśe manuṣyādau sa evāyam iti pratyayasyopacaritaikatvaviṣayatvāt dvividhaṃ hy ekatvaṃ mukhyam upacaritaṃ ca mukhyamūrdhvatāsāmānyam upacaritaṃ tiryak sāmānyaṃ sādṛśyam iti suniścitam anyatra sā punar brāhmaṇatvādi jātir naikāṃtato nityā śakyā vyavasthāpayitum anityavyaktitād ātmyāt sarvathā tasyās tadatādātmye vṛttivikalpānavasthādidoṣānuṣaṃgāt nāpy ekāṃtenāmūrtā mūrtatādātmyavirodhāt tataḥ syān nityā jātir nityasādṛśyarūpatvāt syād anityā naśvarasādṛśyasvabhāvatvāt syāt sarvagatā sarvapadārthānvayitvāt syād asarvagatā pratiniyatapadārthāśrayatvāt syān mūrtimatī mūrtimaddravyapariṇāmatvāt syād amūrtā gaganādyamūrtadravyapariṇāmātmiketi nityasarvagatāmūrtasvabhāvā sarvathā brāhmaṇatvādijātir ayuktā pramāṇena bādhyamānatvāt iti sūktaṃ tad evaṃ

kāḥ punaḥ karmabhūmayaḥ kāś ca bhogabhūmaya ity āha

karmabhūmaya iti viśeṣaṇānupapattiḥ sarvatra karmaṇo vyāpārād iti cen na vā prakṛṣṭaguṇānubhavanakarmopārjitanirjarādhiṣṭhānopapatteḥ ṣaṭkarmadarśanāc ca anyatraśabdaḥ parivarjanārthaḥ śeṣās tā bhogabhūmaya iti sāmarthyād gamyata ity āvedayati

sārdhadvīpadvayapratipādanasūtre vacanasāmarthyād aśrūyamāṇasyāpi samudradvitayasya yathāvasāyo jaṃbūdvīpalavaṇodādidvīpasamudrāṇāṃ pūrvapūrvaparikṣepitvavacanāt tathāsmin sūtre nuktānām api bhogabhūmīnāṃ niścayaḥ syāt bharatair āvatavidehā devakurūttarakurubhir varjitāḥ karmabhūmaya iti vacanasāmarthyāt devakurūttarakuravaḥ śeṣāś ca haimavatahariramyakahair aṇyavatākhyā bhūmayaḥ karmabhūmivilakṣaṇatvād bhogabhūmaya ity avasīyaṃte

atha tannivāsināṃ nṛṇāṃ ke parāvare sthitī bhavata ity āha

yathāsaṃkhyam abhisaṃbadhas tripalyopamā parā nṛsthitir aṃtarmuhūrtāvarā iti madhyamā nṛsthitiḥ kety āha

tiraścāṃ ke parāvare sthitī syātām ity āha

tripalyopamāṃtarmuhūrte iti vartate pṛthagyogakaraṇaṃ yathāsaṃkhyanivṛttyarthaṃ ekayogakaraṇe hi nṛsthitī iti nirdeśe nṛsthitiḥ parā tripalyopamā tiryaksthitiravarāntarmuhūrteti yathāsaṃkhyam abhisaṃbaṃdhaḥ prasajyeta tatas tannivṛttiḥ pṛthagyogakaraṇāt tiryaṅgām akarmodayāpāditajanma tiryagyonis tatra jātās tiryagyonijāḥ ekeṃdriyavikaleṃdriyapaṃceṃdriyavikalpās trividhāḥ teṣāṃ ca yathāgamaṃ madhyamā sthitiḥ sāmarthyalabhyā pratipattavyā parāvarasthitivat kim artham ihokte tiraścāṃ parāvare sthiti prakaraṇābhāve pīty ādarśayati

nanv asaṃkhyeyeṣv api dvīpasamudreṣu dṛṣṭeṣu sārdhadvīpadvayaprapaṃcaṃ nirūpayataḥ sūtrakārasya kiṃ cetasi sthitam ity āha

nanu ca jīvatattvaprarūpaṇe prakṛte kiṃ nirarthakaṃ dvīpasamudraviśeṣanirūpaṇam ity āśaṃkāṃ nivārayati

kāni punar nimittāni taddvīpasamudraviśeṣeṣūtpadyamānānāṃ manuṣyāṇām ity āha

yathā pudgaleṣu śarīrādilakṣaṇeṣu vivecanaśīlāni pudgalavipākīni karmāṇi śarīranām ādīni yathā ca bhavavipākīni nārakāyurādīni jīvavipākīni ca sadvedyādīni tathā tatrotpattau manuṣyāṇām anyeṣāṃ ca prāṇināṃ hetavaḥ saṃti tadvan nānākṣetreṣu vivecanaśīlāni kṣetravipākīny api karmāṇi saṃti tatra tatrotpattau teṣāṃ hetava iti tadādhāraviśeṣāḥ sarve nirūpaṇīyā eva

teṣāṃ hi dvīpasamudraviśeṣāṇām aprarūpaṇe manuṣyādhārāṇāṃ nārakatiryagdevādhārāṇām apy aprarūpaṇaprasaṃgān na viśeṣeṇa jīvatattvaṃ nirūpitaṃ syāt tannirūpaṇābhāve ca na tadvijñānaṃ śraddhānaṃ ca siddhyet tadāsiddhau śraddhānajñānanibaṃdhanam akṣuṇṇaṃ cāritraṃ ca kva nu saṃbhāvyate muktimārgaś ca kvaivaṃ śeṣājīvāditattvavacanaṃ ca naivaṃ syāt tato muktimārgopadeśam icchatā samyagdarśanajñānacāritrāṇy abhyupagaṃtavyāni tadanyatamāpāye muktimārgānupapatteḥ tāni cābhyupagacchatā tadviṣayabhāvam anubhavat jīvatattvam ajīvāditattvavat pratipattavyaṃ tatpratipadyamāne ca tadviśeṣā ādhārādayaḥ pratipattavyāḥ iti yuktaṃ dvīpasamudrādisanniveśādiviśeṣaprarūpaṇam adhyāye 'smin atrāparaḥ prāha

vivādādhyāsitā dvīpādayo buddhimatkāraṇakāḥ sanniveśaviśeṣatvāt ghaṭavad iti kaścit tad asat hetor īśvaraśarīreṇa viśvataś cakṣuruta viśvato mukho viśvato bāhur uta viśvataspāt saṃbāhubhyāṃ dhamati saṃpatatrairdyāvābhūmī janayan deva eka ity āgamaprasiddhenānekāṃtād iti apare neśvarasya śarīram asti hetor vyabhicāraś codyata iti manyaṃte teṣāṃ apāṇipādo javano grahītā paśyaty acakṣuḥ sa śṛṇoty akarṇaḥ sa vetti viśvaṃ na hi tasya vettā tamāhuragryaṃ puruṣaṃ mahāṃtaṃ ity āgamaṃ pramāṇayatāṃ neśvaras tatra nimittakāraṇaṃ siddhyati nirdehatvāt svayaṃ saṃmatam uktātmavat nanu ca muktātmanām ajñatvān na jagadutpattau nimittatvaṃ īśvarasya tu nirdehasyāpi nityajñānatvāt tu nimittakāraṇatvam eveti cet

nanu nityajñānatvād ity etasya hetor anvayasattve pi na vyatirekasattvaṃ jagadakāraṇasyāsmadāder nityajñānatvābhāvād iti na maṃtavyaṃ jñānasaṃtānāpekṣayāsmadāder api nityajñānatvāt na hi jñānasāmānyarahito smadādiḥ saṃbhavati virodhāt yadi punarjñānaviśeṣāpekṣayā nityajñānatvaṃ hetus tadā na siddha ity āha

bodhatvaṃ ca syād īśvarabodhasya nityatvaṃ ca syād virodhābhāvād asmād ṛśaviśeṣatvād īśvarasya viśiṣṭabodhopapatteḥ anyathā sarvajñatvasiddhivirodhāt iti kaścit so py ayuktavādī tadbodhasya pramāṇatve tato 'parasya phalajñānasyānityasya tatra prasiddher aphalasya pramāṇasyāsaṃbhavāt tasya phalatve nityatvavirodhāt phalaṃ hi pramāṇaṃ kāryaṃ tat kathaṃ nityaṃ yuktaṃ pramāṇaphalātmakam īśvarajñānam ekam ity api vyāhataṃ svātmani kriyāvirodhāt tasya svajananāsaṃbhavāt yadi punar īśasya pramāṇabhūtaṃ jñānaṃ nityaṃ phalabhūtaṃ tv anityam iti mataṃ tadā jñānadvayaparikalpanāyāṃ prayojanaṃ vācyaṃ tasyāśarīrasyāsataḥ sadā sarvajñatvasiddhiḥ prayojanam iti cen na ajñānarūpāyā eva sannikarṣādisāmagryāḥ pramāṇatvābhyupagame pi sadā sarvārthajñānasyānityasya tatphalasya kalpanāt sadā sarvajñatvasiddher vyavasthāpanāt nanv aśarīrasyeṃdriyasaṃnikarṣābhāvavadaṃtaḥkaraṇasaṃnikarṣasyāpy abhāvāt sannikarṣādisāmagrīvirahe tato anādisarvārthaviṣayaṃ nityajñānam eva tasya pramāṇam iti cen na ātmārthasannikarṣasya pramāṇatvopagamāt maheśvarasya hi sakṛtsarvārthasaṃnikarṣamātrāt sarvārthajñānotpattir iṣyate kaiścit tato na nityajñānatvaṃ siddhaṃ yena na jagannimittam īśvaro nirdehatvāt muktātmavad ity anumānaṃ pratihanyeta

dehān niṣkrāṃto nirdehaḥ puruṣaviśeṣo maheśvaras tattvanirdehapuruṣatvaṃ tataḥ puruṣatve sati nirdehatvād iti puruṣatvena viśiṣṭasya nirdehatvasya prayogān na kālādinā sarvakāryotpattinimittenāśarīreṇa vyabhicāritvaṃ yato 'pratihatam idam anumānaṃ na syād aśarīreśvarajagannimittatvābhāvasādhanaṃ kiṃ ca

etenānityajñānatve pīśvarasya jñātvā jagannimittatvasiddher na muktātmavattadanimittatvam ity etannirastam aśarīrasya tanmate sarvathāpy ajñatvāt tasya jñatve muktātmano pi jñatvaprasaṃgād viśeṣābhāvāt

na hi dhīmaddhetutvamātraṃ jagatāṃ paryāyārthādeśād abhyupagacchataḥ syādvādino 'pasiddhāṃtaḥ siddhāṃte pi nānāprāṇipariṇāmākhyabhāvakarmanimittajagadvyavasthiteḥ anyathā jagatas tadupabhogyavirodhāt

pūrvam atanutve narasya

muktasyeva na yujyeta bhūyo nyatanusaṃgatiḥ

na hi sarvathātmaguṇatve dharmādharmasaṃjñakasyādṛṣṭasyātmapārataṃtryanimittatvaṃ yuktaṃ buddhivat icchādveṣayor ātmaguṇatve py ātmapārataṃtryanimittatvasiddher yuktam eveti cen na tayoḥ sarvathātmaguṇatvābhāvāt karmodayanimittatvena bhāvakarmatvavacanāt tayor evātmapārataṃtryasvabhāvatvāc ca na pārataṃtryanimittatvaṃ mohaviśeṣapārataṃtrya eva hi puruṣasyecchādveṣau tadaparataṃtrasya kvacid abhilāṣadveṣāsaṃbhavāt tato na dharmādharmau puruṣaguṇau puruṣapārataṃtryanimittatvān mohaviśeṣān nigalādivat kiṃ tarhi pudgalapariṇāmātmakau tau tata eva tadvat pudgalapariṇāmaviśeṣātmakatvāc cādṛṣṭasyātmaśarīratvam upagatam iti naudārikādiśarīrasaṃbaṃdhāt pūrvam adṛṣṭavat sarvathātmā nirdeho yuktaḥ yas tu nirdeho muktātmā sa na kasyacic charīrasyāraṃbhako bhavati yatas tadvadīśvaro pi jagato 'hetuḥ syāt

saṃprati sadeheśvaravādimatam āśaṃkya pratividhatte

tataḥ sūktam etat sadeheśvaravādināṃ sanniveśaviśiṣṭatvād iti hetur īśvaradehena vyabhicārīti

yathaiva hi sanniveśaviśiṣṭatvād iti hetur nāsiddhaḥ saṃbaṃdho vaktum iṣṭahetūnām apy asiddhatvaprasaṃgāt kiṃ tarhi parīkṣakair anaikāṃtiko vācyas tathā kāryatvād acetanopādānatvād arthakriyākāritvāt sthitvāpravṛtteḥ ity evam ādir apīśvaradehena naikāṃtika eva sarvathā viśeṣābhāvāt api ca

kathaṃ punaḥ sthāvarādīnām abuddhimatkāraṇakatvasthitir yatas tair anaikāṃtikatvaṃ kāryatvādihetūnām udbhāvyata ity āvedayati

kṣityudakabījāditayā kāraṇānvayavyatirekāt sthāvarādīnāṃ bhāvyabhāvakayor upalaṃbhān na buddhimatkāraṇānvayavyatirekānuvidhānaṃ na hi buddhimato vedhasaḥ kvacid deśe vyatireko sti sarvagatatvāt nāpi kāle nityatvāt tathā ca nānvayo niścitaḥ saṃbhavati tadbhāvābhāvadarśanamātrānvayo vā sa na tajjanyatvaṃ sādhayati karabhāder bhāve dhūmāvirbhāvadarśanāt tajjanyatvasiddhiprasaṃgāt katham adṛṣṭasya sthāvarādinimittatvam ity āha

na hy adṛṣṭaṃ dharmādharmasaṃjñitaṃ kūṭasthaṃ sarvagataṃ vā maheśvaravad ipy ate yatas tasya deśakālavyatireko na siddhyet kṣityādidṛṣṭasāmagrīsadbhāve pi kvacit sthāvarādīnām anupalaṃbhād adṛṣṭakāraṇatvaṃ siddhyaty eva katham evaṃ tadutpattau kālāder hetutvam iti sarvagatasya vyatirekāsiddher īśvaravad iti vadaṃtaṃ pratyāha

na hi kālākāśādiparyāyāṇāṃ nityatvaṃ sarvagatatvaṃ vā prasiddhaṃ kālāṇūnām eva dravyārthādeśān nityatvopagamāt niḥparyāyasya nityasya sarvagatasya ca kālasya paropagatasyāpramāṇakatvāt sarvagatasya nityasya cākāśadravyasyaiva vyavasthāpanān niḥparyāyasya tasyāpi grāhakapramāṇābhāvāt dharmāstikāyasyādharmāstikāyasya ca lokavyāpino pi dravyata eva nityatvopagamāt paryāyato 'sarvagatatvād anityatvāc ca tato yuktaṃ svakāryotpattau nimittatvaṃ sarvathā virodhābhāvāt yady evaṃ maheśvaraguṇasya sisṛkṣālakṣaṇasyānityatvād asarvagatatvāt ca tannimittatvaṃ sthāvarādīnāṃ yuktaṃ vyatirekaprasiddher iti parākūtam anūdya dūṣayati

nanv evaṃ kālādiparyayasya svakāryotpattau nimittabhāvam anubhavataḥ prādurbhāve yady aparaḥ kālādiparyāyo nimittaṃ tadvadanyakāryotpattāv api kālādiparyāyo nimittaṃ mā bhūt atha nimittaṃ tadutpattāv apy aparo nimittam ity anavasthā syāt kālādiparyāyasya kāraṇamaṃtareṇotpattau deśakālādiniyamānupapatteḥ sarvatra sarvadā bhāvāt sarvakāryāṇām anuparatety atiprasaṃgaḥ tasya nityatve kālādidravyavadvyatiriktā siddhir anvayamātrasiddhāv api sarvadotpattis teṣām animittatvaprasaṃgaḥ sisṛkṣāvatsthāvarādyutpattāv iti kecit te pi na tattvajñāḥ syādvādināṃ svakāryotpattinimittasya kālādiparyayasya nimittatvasiddhes tadutpattāv api tatpūrvakālādiparyāyasya nimittatvam ity anāditvān nimittanaimittikabhāvasya tatparyāyāṇāṃ bījāṃkurādivadanavasthānavatārāt kathaṃcit svātaṃtryeṇotpadyamānasyāpi sarvatra sarvadā ca bhāvānutpatteḥ nityatvābhyupagamāc ca nanu maheśvarasisṛkṣāpi tarhi svāvarādyutpattau nimittabhāvam anubhavatīti pūrvasisṛkṣātaḥ sāpi svapūrvasisṛkṣātaḥ ity anāditvāt kāryakāraṇabhāvasya katham anavasthādoṣeṇopadrūyeta kathaṃ vā tayaiva hetavo naikāṃtikāḥ syuḥ na sthāvarādikāryānuparamaḥ svātaṃtryeṇānutpādāt nāvyatireko nityatvānabhyupagamāt sisṛkṣāyāḥ tannityatve sarvadā kāryotpattiprasaṃgāt sarvadā sahakārīṇām abhāvān na tatprasaṃga iti cen na teṣām api maheśvarasisṛkṣayā tajjanmatve sarvadā sadbhāvāpattes tadanāyattajanmakṛtair eva hetūnāṃ vyabhicārāt tatsahakāriṇo pi svotpattihetūnām abhāvāt sarvadotpadyata iti cen na teṣām apīśvarasisṛkṣāyās tajjanmatvetarayor uktadoṣānuṣaṃgāt tatsahakāriṇāṃ nityatve sa eva sarvadā kāryotpattiprasaṃgaḥ sisṛkṣāyāḥ sahakāriṇāṃ ca nityatvād anityaiva sā yuktā brāhmeṇa mānena varṣaśatāṃte prāṇināṃ bhogabhūtaye bhagavato maheśvarasya caturdaśabhuvanādhipateḥ sisṛkṣotpadyata iti vacanāc ca na nityāsau tathotpattivirodhād iti kecit tatraikeṣāṃ dūṣaṇaṃ sisṛkṣāyā nityatvābhāve pi dṛṣṭaṃ kṣityādikāraṇasākalye pi sthāvarādīnāṃ kadācid anutpattiprasaṃgaḥ kadācit tadabhāvasaṃbhavāt tadaṃtyasahakārikāraṇasannidhānānaṃtaram eva sisṛkṣotpattes tadabhāvāsaṃbhave tasyāḥ sahakārikāraṇaprabhavatvaprasaṃgaḥ tadanaṃtarabhāvaniyamasyānupapatteḥ teṣāṃ sahakāriṇāṃ sisṛkṣām utpādayatāṃ sisṛkṣāṃtarād utpattau sthāvarādivat kadācid anutpattiprasaṃgas tasya kadācid asaṃnidhānāt tadaṃtyakāraṇasaṃnidhānānaṃtaram eva sisṛkṣāṃtarasyotpattiniyamāt tadaprasaṃge tatkāraṇaprabhavatvaprasaṃgas tadanaṃtarabhāvaniyamasyānyathānupapatteḥ ityādi punar āvartata iti cakrakam etat sisṛkṣāṃtareṇāpreritānām eva sahakāriṇām utpatter eva hetūnām anekāṃtikatvaṃ sahakāriṇāṃ sisṛkṣayā saha niyamenotpatteḥ sthāvarādīnāṃ sakalakāraṇānāṃ kadācid anupapatteḥ prasaṃgābhāve sisṛkṣāyā sahakāriṇāṃ ca kṣityādīnām ekaṃ kāraṇam anupapadyeta anyathā sahabhāvaniyamāyogāt tac caikaṃ kāraṇaṃ yadi sisṛkṣāṃtareṇāpreritaṃ tajjanakaṃ tenaiva hetuvyabhicāras tena preritasya tajjanakatve kadācit tajjananaprasaṃgaḥ pūrvavattasyāpi preryeṇa saha niyamenotpattau tayor apy ekaṃ kāraṇaṃ syāt tac caikaṃ kāraṇaṃ yadi sisṛkṣāṃtareṇāpreritaṃ tajjanakaṃ tenaiva hetuvyabhicāra ityādi punar āvartata iti cakrakam aparaṃ kṣityādibhiḥ prāganaṃtaraṃ niyamotpattau sisṛkṣāyāḥ sahakārihetubhir ekasāmagryadhīnatā syād anyathā prāganaṃtaraṃ niyamotpattyayogāt sā caikā sāmagrī yadi sisṛkṣāṃtareṇāpreritā tajjanikā tadā tayaiva hetuvyabhicāraḥ yadi punaḥ preritā sā tajjanikā tadā preryāt prāganaṃtaraṃ niyamenotpattyā tasyā bhavitavyam anyathoktadoṣānuṣaṃgāt tathā ca sisṛkṣāṃtaraṃ preryāt sāmagryaviśeṣāt prāganaṃtaraṃ niyamenotpadyamānaṃ taddhetubhir ekasāmagryadhīnaṃ syāt sā caikā sāmagrī yadi sisṛkṣāṃtareṇāpreritā tajjanikā tadā tayaiva hetuvyabhicāra ityādi punar āvartata ity anyaccakrakaṃ tad etaddūṣaṇaṃ parihartukāmena kṣityādibhyo naṃtaraṃ prāk sad vā taiḥ sisṛkṣotpattir niyamato nābhyupagaṃtavyā tathā ca tadvyatirekānuvidhānam upalabhyeta na copalabhyate kṣityudakabījādikāraṇasāmagrīsannidhāne pratibaṃdhe vā sati sthāvarādikāryasyāvaśyaṃ bhāvadarśanād iti tad etadayuktaṃ sthāvarādīnām adṛṣṭādihetutve py etaddoṣaprasaṃgāt svasiddhāṃtavirodhāt yadi punar adṛṣṭakṣityādikāraṇasākalye pi sthāvarādīnāṃ pariṇāmavaicitryād adṛṣṭādisiddhiḥ cakṣurādikāraṇasākalye pi rūpādijñānapariṇāmavaicitryādiniyataśaktivad iti mataṃ tadeśvarasisṛkṣāsiddhir api tata evāstu tasyās tatsiddhyā virodhābhāvād ity apare tetra praṣṭavyāḥ sthāvarādyutpattau nimittabhāvam anubhavaṃtī maheśvarasya sisṛkṣā yadi pūrvasisṛkṣāto bhavati sāpi tatpūrvasisṛkṣātas tadā sottarāṃ sisṛkṣāṃ prādur bhāvayati vā navā na tāvad uttaraḥ pakṣas tadanaṃtarasthāvarādibhya uttarottarasthāvarādyanutpattiprasaṃgāt tata eva tadutpattau vyarthānādisisṛkṣāparaṃparāparikalpanā kathaṃcid ekayaivāśeṣaparāparasthāvarādikāryāṇām utpādayituṃ śakyatvāt pūrvasisṛkṣayā apy uttarottarasisṛkṣāṃ pratyavyāpārāt yadi punar ādyaḥ pakṣīkriyate tadā cottarasisṛkṣāyām eva prakṛtasisṛkṣāyā vyāpārāt tataḥ sthāvarādikāryotpattir na bhavet etena pūrvapūrvasisṛkṣāyā apy uttarottarasisṛkṣāyām eva vyāvṛtteḥ pūrvam api sthāvarādyutpattyabhāvaḥ pratipāditaḥ yadi punar iyaṃ sisṛkṣāṃtarotpattau sthāvarādikāryotpattau ca vyāpriyeta pūrvā pūrvā ca sisṛkṣā parāṃ parāṃ ca sisṛkṣāṃ tatsahabhāvisthāvarādīṃś ca prati vyāpriyamāṇābhyupeyeta tadaikaiva sisṛkṣā sakalotpattimatām utpattau vyāpāravatī pratipattavyā tathā ca sakṛtsarvakāryotpatteḥ kutaḥ punaḥ kāryakramabhāvapratītiḥ syān mataṃ kramaśaḥ sthāvarādikāryāṇāṃ deśādiniyatasvabhāvānām ubhayavādiprasiddhatvāt tannimittabhāvam ātmasāt kurvāṇā maheśvarasisṛkṣāḥ kramabhāvinya evānubhīyaṃte kāryaviśeṣānumeyatvāt kāraṇaviśeṣavyavasthiter iti tarhi sisṛkṣāṃtarotpattāv anyāḥ sisṛkṣāḥ sthāvarādikāryotpattau vāparās tāvaṃtyo abhyupagaṃtavyāḥ kāryaviśeṣāt kāraṇa viśeṣavyavasthiter anyathānupapatteḥ nānāśaktir ekaiva sisṛkṣāyāṃ tannimittam iti cet tarhi sakalakramabhāvītarakāryakāraṇapaṭur anekaśaktir ekaiva maheśvarasisṛkṣāstu sā ca yadi sisṛkṣāṃtaranirapekṣotpadyate tadā sthāvarādikāryāṇy api tannirapekṣāṇi bhavaṃtu kim īśvarasisṛkṣayā sisṛkṣāṃtarāt tadutpattau tata eva sakalakramabhāvītarasthāvarādikāryāṇi prādurbhavaṃtu nānā śaktiyogāt tadabhyupagame ca sa eva paryanuyoga ity anavasthā durnivārā yadi punar nityānekaśaktir ekaiva maheśvarasisṛkṣā tadā asyāḥ sa eva vyatirekābhāvo maheśvaranyāyavat tadavyāpitve etacchūnye pi deśe sthāvarādīnām utpatteḥ kuto nvayasyāpi prasiddhaḥ yadi punar anityāpi sisṛkṣā brāhmeṇa mānena varṣaśatāṃte jagadbhoktṛprāṇyadṛṣṭasāmarthyād ekaivotpadyate na sisṛkṣāṃtarād iti mataṃ tadā tata eva jagadutpattir astu kim īśvarasisṛkṣayā tato na sthāvarādyutpattau maheśvaro nimittaṃ tadanvayavyatirekānuvidhānavikalpatvāt yady annimittaṃ tan na tadanvayavyatirekānuvidhānavikalaṃ dṛṣṭaṃ yathā kuviṃdādinimittaṃ vastrādi maheśvarasisṛkṣānvayavyatirekānuvidhānavikalaṃ ca sthāvarādi tasmān na tannimittam iti vyāpakasya tadanvayavyatirekānuvidhānasyānupalaṃbhād vyāpyatannimittatvasya sthāvarādiṣu pratiṣiddhe siddhe sati sanniveśaviśiṣṭatvāder hetor anaikāṃtikatvaṃ sthāvarādibhiḥ kecin manyaṃte

evaṃ jagatāṃ buddhimatkāraṇatve sādhye kāryatvādihetoḥ sthāvarādibhir vyabhicāram udbhāvya punaḥ sthāvarādīnām īśanimittatvābhāvasiddhiṃ vyāpakānupalaṃbhena kecit pracakṣate

anenaivānumānena vyāpakānupalaṃbhena pakṣabādhodbhāvanīyā kālātyayāpadiṣṭatvaṃ ca hetos tathodbhāvitaṃ syān na punaḥ pakṣīkṛtaiḥ sthāvarādibhiḥ sādhanasya vyabhicāras tatrodbhāvanīyas tasyāyuktatvāt evaṃ hi na kaścid dhetur avyabhicārī syāt kṛtakatvāder api śabdānityatvādau pakṣīkṛtaiḥ śabdair eva kaścid vyabhicārasyodbhāvayituṃ śakyatvāt na kaścij jagadbuddhimannimittaṃ sādhayituṃ sthāvarādīn pakṣīkurute taiḥ sādhanasya vyabhicārodbhāvane vā kṛte sati paścān na pakṣīkurvīta yena vyabhicārāviṣayasya pakṣīkaraṇād dhetor avyabhicāre na kaścid dhetur vyabhicārī syāt pakvānye tāny āmraphalāny ekaśākhāprabhavatvād upayuktaphalavad ityādiṣu tadekaśākhāprabhavānām apakvānām āmraphalānāṃ vyabhicāraviṣayāṇāṃ pakṣīkaraṇād ity upalaṃbhaḥ syāt yathā cātra na pakṣīkṛtaiḥ kaścid vyabhicāram udbhāvayati kiṃtu pratyakṣabādhā pakṣasya hetoś ca kālātyayāpadiṣṭatvaṃ tathā prakṛtānumāne pi yathā ca pakṣasya pratyakṣabādhodbhāvayituṃ yuktā tathānumānabādhāpi yathā ca pratyakṣabādhitapakṣanirdeśānaṃtaraṃ prayujyamāno hetuḥ kālātyayāpadiṣṭas tathānumānabādhitapakṣanirdeśānaṃtaram api sarvathā viśeṣābhāvāt pakṣabādhodbhāvane ca hetubhiḥ paridhānam api na bhaved iti sodbhāvanīyā tadupekṣāyāṃ prayojanābhāvād iti cāpare pracakṣate anye tv āhuḥ

yadi sarvathā kāryatvam acetanopādānatvaṃ sanniveśaviśiṣṭatvaṃ sthitvā pravṛttyādi vā hetus tadā na siddhas tanvāder api kadrarvyāthādeśād āryatvāt kāryatvaṃ tāvad asiddhaṃ tathā tasya nityatvavyavasthiteḥ sarvathā kasyacid anityatve rthakriyāvirodhāt tata eva sarvasyānupādānatvād acetanopādānatvaṃ na siddhaṃ jñānādeḥ pakṣīkṛtasyāpi cetanopādānatvāt tadabhyupagamo nāpi bhāgāsiddhaṃ vanaspaticaitanye svāpavat sanniveśaviśiṣṭatvam api na dravyasya paryāyaviṣayatvāt tasyety asiddhaṃ jñānādau svayam abhyupagamāc ca bhāgāsiddhaṃ tadvad eva sthitvā pravṛttir api na dravyārthādeśāt kasyacit tathā sarvasya nityapravṛttatvād itītarasiddhiḥ arthakriyākāritvaṃ punar dravyād arthāṃtarabhūtasya paryāyasyaikāṃtena taddurupapādam ity asiddham eva yadi punaḥ kathaṃcit kāryatvam anyad vā hetus tadā viruddhaḥ syāt svayam iṣṭaviparītasya kathaṃcid dhīmaddhetukatvasya sādhanāt sarvathā buddhimatkāraṇatve hi sādhye jagataḥ kathaṃcid dhīmaddhetukatvasādhano hetur viśeṣaviruddhaḥ sarvo pīti nākrośaṃtaḥ prapalāyaṃte viśeṣaviruddhā hetavaḥ kāryatvādinā maulena hetunā sveṣṭasya sādhyasyāprasādhanāt teṣāṃ niravakāśatvābhāvāt tair asya vyāghātasiddheḥ na caivaṃ dhūmāder agnyādyanumānaṃ pratyākhyeyaṃ kathaṃcid agnimattvāder eva kvacil laukikaiḥ sādhyatvāt kathaṃcid dhūmakatvāder eva hetutvenopagamāc cāsiddhatvaviruddhatvayor ayogāt tarhi jagatāṃ kathaṃcid buddhimatkāraṇatvasya sādhyatvāt kathaṃcit kāryatvādeś ca hetutvopagamāt parasyāpi na doṣaḥ iti cen na syādvādināṃ siddhasādhanasya tathā vyavasthāpanāt

yad apy āhuḥ pare pṛthivyādikāryadravyam aśāśvataṃ dharmi tasya vivādādhyāsitatvān na punar ākāśaṃ abhilāpāt tam evaṃ śāśvataṃ dravyaṃ nāpy ātmā sukhādyanumeyo nityo na kālaḥ paratvāparatvādyanumeyo dig vā nāpi manaḥ sakṛdvijñānānyathānupapattyānumeyaṃ nāpi pṛthivyādiparamāṇavo kāryadravyānumeyās teṣām avivādāpannatvāt tata eva na sāmānyam anuvṛttipratyayānumeyaṃ nāpi samavāya ihedam iti pratyayānumeyo nāṃtyaviśeṣā nityadravyavṛttayo 'tyaṃtavyāvṛttibuddhihetavaḥ tathā guṇo py aśāśvata eva rūpādir dharmī na punaḥ śāśvato ṃtyaviśeṣaikārthasamavetaḥ parimāṇaikatvaikapṛthaktvagurutvasnehasalilādiparamāṇurūparasasparśādilakṣaṇo nāpi dravyatvam amūrtadravyasaṃyogo vā tadādhāretaretarābhāvo vā tasyānutpattirūpasyāvivādādhyāsitatvāt tathā kriyādharmiṇī vinaśvarī parispaṃdalakṣaṇotkṣepaṇādir na punar dhātvarthalakṣaṇā bhāvanādiḥ kācin nityā tasyā api vivādāpannatvābhāvāt tasya ca buddhimān hetur astīti yadā sādhyasthito bhavet tadā nu kāryatvaṃ sveṣṭaviparītatvaṃ sādhayet sveṣṭasyaiva sarvathā buddhimatkāraṇakatvasya sādhanāt sarvathā vivakṣitasyāpi tasya siddhatvaṃ ca nopapattimad iti tad etatsarvam asaṃbaddhaṃ kāryakāraṇayor bhedaikāṃtāprasiddheḥ kathaṃcid aikyapratipatteḥ sarvasya tadbhedaikāṃtasādhanasyānekāntagrāhiṇā pramāṇena bādhitaviṣayatvāt kālātyayāpadiṣṭatvavyavasthiteḥ nanu ca kāryakāraṇayor ekasya kathaṃcin niścayāt kāryadravyasya kāraṇadravyād bhedaikāṃto mā bhūt guṇasya cānityasya karmaṇo pi ca tatkāryatvāviśeṣāt sadṛśapariṇāmalakṣaṇasya sāmānyasya visadṛśapariṇāmalakṣaṇasya viśeṣasya vāṃtyāparavikalpasya samavāyasya vā viṣvagbhāvalakṣaṇasya dravyakāryatvāt kathaṃcit tato nanyatvam astu nityāt tu guṇād guṇī bhinna eva tayoḥ kāryakāraṇabhāvābhāvād iti manyamānaṃ pratyāha

na kevalam anityād guṇāt karmādeś ca guṇī jīvādidravyapadārthaḥ sarvathā bhinno na siddhaḥ kiṃ tarhi nityād api guṇād darśanādisāmānyān na sarvathā bhinnas tasya tathānādiparyaṃtapariṇāmāt tathā vyavasthitatvāj jīvatvādivat kathaṃcit tādātmyābhāve tasya tadguṇatvavirodhād dravyāṃtaraguṇavat tatra samavāyāt tasya tadguṇatvam iti cen na samavāyasya samavāyitādātmyasya prasādhitatvāt tataḥ sarvasya vivādādhyāsitasya tatkāraṇabhuvanādeḥ sarvathā buddhimatkāraṇatve sādhye kathaṃcit kāryatvaṃ sādhanaṃ sveṣṭaviparītaṃ kathaṃcid buddhimannimittatvaṃ prasādhayed eveti viruddhaṃ bhavet sarvathātra kāryatvam asiddham iti duṣpariharam evaitaddūṣaṇadvayaṃ

saṃprati sādhanāṃtaram anūdya dūṣayann āha

vivādāpannasvabhāvāni karaṇādhikaraṇādīni kenacit kartrādhiṣṭhitāni vartaṃte karaṇādhikaraṇatvād vāsyādivat yo sau kartā sa maheśvara iti kaścit tasya kartṛsāmānye sādhye siddhasādhanaṃ kartṛviśeṣe tu nityasarvagatāmūrtasarvajñādiguṇopete sādhye sādhyavikalam udāharaṇaṃ vāsyāder asarvagatādirūpatakṣādikartradhiṣṭhitasya pravṛttidarśanāt

na kāraṇādidharmiṇaḥ karaṇāditvena hetunā kartṛsāmānyādhiṣṭhitavṛttitvaṃ sādhyate nāpi kartuviśeṣādhiṣṭhitavṛttitvaṃ yenoktadūṣaṇaṃ syāt kiṃ tarhi kartṛsāmānyaviśeṣādhiṣṭhitatvaṃ sādhyate rūpopalabdhyādikriyāṇāṃ kriyātvena karaṇasāmānyaviśeṣādhiṣṭhitatvavat na hi tāsāṃ karaṇasāmānyādhiṣṭhitatvaṃ sādhyaṃ siddhasādhanāpatteḥ nāpy amūrtatvādidharmādhārakaraṇaviśeṣādhiṣṭhitatvaṃ vicchidikriyādyudāharaṇasya sādhyavikalatvaprasaṃgāt tasya mūrtatvādidharmādhāradātrādikaraṇādhiṣṭhitasya darśanāt yathā vā laukikaparīkṣakaprasiddhe dhūmād agnyanumāne sāmānyaviśeṣaḥ sādhyate tathātrāpīty adūṣaṇam eva anyathā sarvānumānocchedaprasaṃgād iti manyamānasyāpi so pi kartṛsāmānyaviśeṣaḥ prasiddhākhilakartṛvyaktivyāpī kaścit siddhyati na punar iṣṭaviśeṣavyāpī na hy aprasiddhāgnisāmānyaṃ kenacit sādhyate deśakālaviśeṣāvacchinnāgnivyaktiniṣṭhitasyaiva tasya sādhayituṃ śakyatvād anyathā nityasarvagatāmūrtāgnisādhanasyāpi prasaṃgāt tathā rūpopalabdhyādīnām api kriyātvena prasiddhakaraṇavyaktivyāpikaraṇasāmānyaviśeṣapūrvakatvam eva sādhyate nāprasiddhakaraṇavyaktivyāpi vyaktir hi kvacin mūrtimatī dṛṣṭā yathā dātrādichidikriyāyāṃ kvacid amūrtā yathā viśeṣaṇajñānādir viśeṣyajñānādau tatra rūpopalabdhyādau karaṇasāmānyaṃ kutaścit siddhyati tadupādānasāmarthyaṃ siddhyet taddravyakaraṇaṃ mūrtimatpudgalapariṇāmātmakatvād bhāvakaraṇaṃ punar amūrtam api tasyātmapariṇāmatvād iti tasya kriyāviśeṣāt prasiddhasya saṃjñāviśeṣamātraṃ kriyate cakṣuḥ sparśanaṃ rasanam ityādi tato bhavatīṣṭasiddhis tāvanmātrasyeṣṭatvāt nanu ca yathātmani rūpopalabdhyādikriyām upalabhya tasyaiva tatra vyāpriyamāṇasya svataṃtrasya kartuḥ karaṇaṃ cakṣurādi siddhyati tathā jagati karaṇādisādhanam upalabhya tasyaiva karaṇādīnāṃ kartradhiṣṭhitatvaṃ siddhyatīti sakalajagatkāraṇādyadhiṣṭhāyīśvara iti saṃjñāyamānaḥ katham iṣṭo na siddhyet tāvanmātrasya mayāpīṣṭatvād iti parākūtam anūdya nirākaroti

na hi kāraṇād dvitvasya hetor ekakartṛtve sāmarthyaṃ yena tato niḥśeṣakārakāṇām eka eva prayoktā sveṣṭomaheśvaraḥ siddhyet kvacit prāsādādau karaṇādīnāṃ nānā prayoktṛkatvasyāpy asaṃdeham upalabdheḥ nanu prādhānyena cātrāpi teṣām eka eva prayoktā sūtrakāro mahattaro rājā vā guṇabhāvena tu nānā prayoktṛkatvaṃ jagatkaraṇādīnām api na nivāryata eva tataḥ pradhānabhūto amīṣām eka eva prayokteśvara iti cet na pradhānabhūtānām api samānakule vittapauruṣatyāgābhimānānāṃ kvacin nagarādau karaṇādiṣu nānā prayoktṝṇām upalaṃbhāt teṣām api rājācāryādir vā prayoktaika eveti cet tasyāpi rājño nyo mahārājaḥ pradhānaḥ prayoktā tasyāpy aparaḥ tato mahān iti kva nāma pradhānaprayoktṛtvaṃ vyavatiṣṭheta maheśvara eveti cen na tasyāpi pradhānāparādhiṣṭhāpakaparikalpanāyām anavasthānasya durnivāratvāt sudūram api gatvā vyavasthitinimittābhāvāc ca syān mataṃ neśvarasyānyo 'dhiṣṭhātā prabhuḥ sarvajñatvād anādiśuddhivaibhavabhāktvāc ca yasya tv anyodhiṣṭhātā prabhuḥ sa na sarvajño 'nādiśuddhivaibhavabhāg vā yathādhiṣṭakarmakarādiḥ na ca tatheśvaras tasmān na tasyānyodhiṣṭhātā prabhur iti nātra dharmiṇo siddhir akhilajagatkāraṇādīnāṃ prayoktustasyānumānasiddhatvāt nāpi hetur asiddhas tasya sarvajñatvam aṃtareṇa samastakārakāprayoktṛtvasyānumānasiddhasyānupapatter anādiśuddhivaibhavābhāve vā śarīrasya sarvajñatvāyogāt na ca śarīro sau taccharīrapratipādakapramāṇābhāvāt iti tad apy asat sarvajñatvasya heto rudrair vyabhicārāt teṣāṃ hi sarvajñatvam iṣyate yoginānyena vādhiṣṭhitatvaṃ maheśvarasyānāder adhiṣṭhāpakasya teṣām ādimataṃ svayam abhyupagamāt tadanabhyupagame apasiddhāṃtaprasaṃgāt tathānādiśuddhivaibhavam apy ākāśenānaikāṃtikaṃ tasya jagadutpattau vādhikaraṇasya māheśvarādhiṣṭhitatvopagamāt kiṃ ca yadi prādhānyena samastakārakaprayoktṛtvādīśvarasya sarvajñatvaṃ sādhyate sarvajñatvāc ca prayoktraṃtaraṃ nirapekṣaṃ samastakārakaprayoktṛtvaṃ pradhānabhāvena tadā parasparāśrayo doṣaḥ kuto nivāryeta sādhanāṃtarāt tasya sarvajñatvasiddhir iti cen na tasyānumānena bādhitaviṣayatvenāgamakatvāt tathā hineśvaro 'śeṣārthavedī dṛṣṭeṣṭaviruddhābhidhāyitvāt buddhādivad ity anumānena tatsarvajñatvāvabodhakam akhilam anumānam abhidhīyamānam ekāṃtavādibhir abhihanyate syādvādina eva sarvajñatvopapatteḥ yuktiśāstrāvirodhivāktvād ity anyatra niveditaṃ tato nāśeṣakāryāṇām utpattau kārakāṇām ekaḥ prayoktā prādhānyenāpi siddhyatīti pareṣāṃ neṣṭasiddhiḥ syān mataṃ naikaḥ prayoktā sādhyate teṣāṃ nāpy anekaḥ prayoktṛsāmānyasya sādhayitum iṣṭatvād iti tad apy asaṃgatam eva tathā siddhasādhanābhidhānāt na hi prayoktṛmātre samastakārakāṇāṃ vipratipadyāmahe yasya yad upabhogyaṃ tatkāraṇaṃ tat prayoktṛtvaniyamaniścayāt

yathaiva sanniveśaviśiṣṭatvādisādhanaṃ niravadyaṃ vyāpakānupalaṃbhena pakṣasya bādhanāt tathā karaṇatvādyanumānam api jagatām ekakartṛtve sādhye viśeṣābhāvāt tac ca samarthitam eveti nānumānamālā niravadyā vidhātuṃ śakyā tasyāḥ pratipāditānekadoṣāśrayatvāt tata evāgamād api neśvarasiddhir ity āha

na hi naiyāyikānāṃ yaktyananugrahītaḥ kaścid āgamaḥ pramāṇam atiprasaṃgāt na ca yuktis tatra kācid vyavatiṣṭhata iti neśvarasiddhiḥ pramāṇābhāvāt pradhānādvaitādivat tataḥ kiṃ siddham ity āha

lokaḥ khalvakṛtrimo 'nādinidhanaḥ pariṇāmataḥ sādiparyavasānaś ceti pravacanaṃ yathātredānīṃ kṛtapuruṣāpekṣayā bādhavivarjitaṃ tathā deśāṃtarakālāṃtaravarti puruṣāpekṣayāpi viśeṣābhāvāt tataḥ satyatāṃ prāptam iti siddhaṃ sunirṇītāsaṃbhavadbādhakapramāṇatvād ātmādipratipādakapravacanavat

athānumānād apy akṛtrimaṃ jagatsiddham ity āha

dṛṣṭakṛtrim avilakṣaṇatāpekṣyamāṇaś ca syāt kṛtrimaś ca syāt saṃniveśaviśiṣṭo loko virodhābhāvāt tato siddham asya hetoḥ sādhyenāvinābhāvitvam iti manyamānaṃ pratyāha

na hi kṛtrimārthavilakṣaṇo gaganādiḥ kṛtrimaḥ siddho yena sādhyavyāvṛttau sādhanavyāvṛttiniścitānyathānupapattir asya hetor na siddhyet

asiddhatāpy asya hetor netyāvedayati

maṇimuktāphalādīnāṃ keṣāṃcit kṛtrimatvaṃ vrīhisaṃmardanādinā rekhādimattvapratītyā svayam upayan pareṣāṃ samudrākarotthānāt tathā rekhādimattvasaṃpratyayenākṛtrimatvaṃ ca tadvailakṣaṇyam ālakṣayaty eva tadvad dṛṣṭakartṛkaprāsādādibhyaḥ kāṣṭeṣṭakādighaṭanāviśeṣāśrayebhyas tadviparītākārapratipattyā bhūbhūdharādīnāṃ vailakṣaṇyaṃ pratipattum arhati ca na ced abhiniviṣṭamanā iti nāsiddho hetur maṇimuktādau kṛtrimatvavyavahārakṣatiprasaṃgāt tadvailakṣaṇyasyāpi tadvadasiddheḥ na hi vayaṃ dṛṣṭakṛtrim akūṭādivilakṣaṇatayekṣamāṇatvam akṛtrimam apekṣyamāṇatvaṃ vacmo yena sādhyasamo hetuḥ syād anityaḥ śabdo nityadharmānupalabdher ityādivat nāpi bhinnadeśakālākāramātratayekṣamāṇatvaṃ tadabhidadhmahe yena purāṇaprāsādādinānaikāṃtikaḥ kiṃ tarhi ghaṭanāviśeṣānāśrayāpekṣamāṇatvaṃ jagataḥ pratītakṛtrimakūṭādivilakṣaṇatayekṣamāṇatvam abhidhīyate tato niravadyam idaṃ sādhanaṃ nanu ced asmadādikartṛkakūṭādivilakṣaṇatayekṣaṇaṃ jagato smadādikartrapekṣayaivākṛtrimatvaṃ sādhayet maṇimuktāphalādīnām iva samudrādiprabhavānāṃ na punar asmād vilakṣaṇamaheśvarakartṛviśeṣāpekṣayā tadupabhoktṛprāṇyadṛṣṭaviśeṣāpekṣayāpy akṛtrimatvaprasaṃgāt na ca tadapekṣayākṛtrimatve pi teṣāṃ sarvatra kṛtrimākṛtrimatvavyavahāravirodhaḥ pratītakartṛvyāpārāpekṣayā keṣāṃcit kṛtrimatvena vyavaharaṇāt pareṣām atīṃdriyakatvaṃ vyāpārāpekṣaṇenākṛtrimatayā vyavahṛter anīśvaravādināpy abhyupagamanīyatvāt anyathāsya sarvatrotpattimati tadupabhoktṛprāṇyadṛṣṭaviśeṣāhetuke katham akṛtrimavyavahāraḥ kvacid eva yujyeta tato smadādikartrapekṣayā jagato kṛtrimatvasādhane siddhasādhanam asmadvilakṣaṇeśvarakartṛviśeṣāpekṣayā tu tasya sādhane viruddho hetuḥ sādhyaviparītasyāsmadādikartrapekṣayaivākṛtrimatvasya tataḥ siddher iti kecit te pi na nyāyavidaḥ anityaḥ śabdo nityavilakṣaṇatayā pratīyamānatvāt kalaśādivad ityāder apy evam agamakaprasaṃgāt śakyaṃ hi vaktuṃ yadi niratiśayanityavilakṣaṇatayekṣaṇāt sātiśayanityatvam anityatvaṃ sādhyate tadā siddhasādhyatā teneyaṃ vyavahārāt syād akauṭasthye pi nityatve pi svayaṃ mīmāṃsakair abhidhānāt anekakṣaṇatrayasthāyitvam anityatvaṃ sādhyaṃ tadā viruddho hetus tadviparītasya sātiśayanityalakṣaṇasyaivānityatvasya tataḥ siddher iti yadi punar nityamātravilakṣaṇatāpekṣaṇād iti hetur iṣṭam eva kṣaṇikatvākhyam anityatvaṃ sādhayati tato na siddhasādhanaṃ parasya nāpi viruddho hetur iti mataṃ tadā dṛṣṭākṛtrimasāmānyavilakṣaṇatayekṣaṇād iti hetur asmadādikartrapekṣayāsmadvilakṣaṇeśvarādikartrapekṣayāpi vā kṛtrimatvaṃ sādhayatīti kathaṃ naiyāyikasyāpi siddhasādhanaṃ viruddho vā hetu syāt yathaiva hi niratiśayanityāt sātiśayanityāc ca vailakṣaṇyam utpādakavināśakāraṇakatvaṃ pratīyamānaṃ śabde sveṣṭaṃ kṣaṇikatvaṃ sādhayet tathaivāsmadādikṛtāt kūṭaprāsādāder īśvarādikṛtāc ca tripuradāhāṃdhakāsuravidhvaṃsanādeḥ sāmānyato vailakṣaṇyaghaṭanādiviśeṣānāśrayatvaṃ jagati samīkṣyamāṇaṃ sakalabuddhimatkartrapekṣayaivākṛtrimatvaṃ sādhayatīti sarvaṃ niravadyaṃ na hīśvaranārāyaṇādayaḥ syādvādinām aprasiddhā eva nāpi tatkṛtatripuradāhādikavatsa vidhvaṃsanāśrayo yena tadvilakṣaṇaṃ sādhanam upādīyamānaṃ viruddhyeta maheśvarāder akhilajagatkāraṇasyaiva teṣām anabhimatatvāt tādṛśo mahato jagatskaṃdhasya sakalaghaṭanāviśeṣānāśrayasyeśvarāpekṣayāpi kartṛmattvam asaṃbhāvyaṃ sanniveśaviśiṣṭatvādeḥ sādhanasya tatprayojakatvāyogasya samarthanāt etena samudrākarasaṃbhūtam aṇimuktāphalādidṛṣṭāṃtasya sādhyadharmavikalatvaṃ sādhanadharmavikalatvaṃ ca nirākṛtaṃ tatrāpi sakalakṛtrimavilakṣaṇatayekṣaṇasya maheśvarakṛtatvāsaṃbhavasya ca kṛtāneścayatvāt tad evaṃ nikhilabādhakarahitāt pravacanād anumānāc cākṛtrimalokavyavasthānān naikabuddhimatkāraṇo lokaḥ śaṃkanīyaḥ kālādivat tato madhyalokasya niveśaḥ kathitaḥ dvīpasamudraparvatakṣetrasaritprabhṛtiviśeṣaḥ samyak sakalanaigamādinayam ayena jyotiṣā pravacanamūlasūtrair janyamānena katham api bhāvayadbhiḥ sadbhiḥ svayaṃ pūrvāparaśāstrārthaparyālocanena pravacanapadārthavidupāsanena cābhiyogāviśeṣaviśeṣeṇa vā prapaṃcena parivedyo adholokasanniveśaviśeṣavad ity upasaṃharann āha

iti tṛtīyādhyāyasya dvitīyam āhnikam

adholokaś citro narakagaṇanā nārakajanas tathā loko madhyo bahuvidhaviśeṣo naragaṇaḥ tadāyurbhedaś ca pratiniyatakālo nigaditas tiraścām adhyāye sthitir api tṛtīyetra muninā

iti śrīvidyānaṃdiācāryāviracite tattvārthaślokavārtikālaṃkāre tṛtīyo 'dhyāyaḥ

devagatināmakarmodaye sati dīvyaṃtīti devāḥ vyutpattyarthāvirodhāt bahutvanirdeśo ṃtargatabhedapratipattyarthaḥ svadharmaviśeṣopapāditasāmarthyān nicīyaṃta iti nikāyāḥ catvāro nikāyāḥ yeṣāṃ te caturnikāyāḥ kutaḥ punaś catvāra eva nikāyā devānām iti cet nikāyināṃ teṣāṃ catuḥprakāratayā vakṣyamāṇatvāt te hi bhavanavāsino vyaṃtarā jyotiṣkā vaimānikāś ceti caturvidhān nikāyibhedāc ca nikāyabhedā iti naika eva devānāṃ nikāyo nāpi dvāv eva traya eva vā paṃcādayo py asaṃbhāvyā eva teṣām atrāṃtarbhāvāt nanu ca brāhmasaumyaprājāpatyaaiṃdrayakṣarākṣasabhūtapiśācānām aṣṭaprakārāṇām aṣṭau nikāyāḥ kuto na paroktā iti cet parāgamasya tatpratipādakasya pramāṇatvāsaṃbhavād ity asakṛdabhidhānāt

nanu ca nārakamanuṣyāṇām ivādhāravacanapūrvakaṃ devānāṃ vacanaṃ kimarthaṃ na kṛtam ity āśaṃkamānaṃ pratyāvedayati

na hi yathā nārakāṇām ādhāraḥ pratiniyato 'dholoka eva manuṣyāṇāṃ ca mānuṣottarān madhyaloka eva tathā devānām ūrdhvaloka eva śrūyate bhavanavāsinām adholokādhāratayaiva śravaṇāt vyaṃtarāṇāṃ tiryaglokādhāratayāpi śrūyamāṇatvāt tato lokatrayanivāsināṃ sāmarthyād ūrdhvalokasya saṃsthānaṃ ca mṛdaṃgavad vaktum aihata sūtrakāraḥ ādhāram anuktvā nikāyasaṃvittaye sūtrapraṇayanāt

saṃkṣepārtham ihedaṃ sūtraṃ leśyāprakaraṇasya vacane vistaraprasaṃgāt tena bhavanavāsivyaṃtarajyotiṣkanikāyeṣu devāḥ pītāṃtaleśyā iti iha tu devā ity avacanam anuvṛtter bhavanavāsyādyavacanaṃ ca tata eva katham iha nikāyeṣv ity anuvartayituṃ śakyaṃ teṣām anyapadārthe vṛttau sāmarthyābhāvāt catvāraś ca te nikāyāś caturṇikāyā iti svapadārthāyām api vṛttau devā iti sāmānādhikaraṇyāt upapattir iti cen na ubhayathāpi doṣābhāvāt anyapadārthāyāṃ vṛttau tāvannikāyeṣv iti śakyam anuvartayituṃ triṣv iti vacanasāmarthyāt tritvasaṃkhyāyāś ca saṃkhyeyair vinā saṃbhavābhāvād anyeṣām ihāśrutatvāt prakaraṇābhāvāc ca trinikāyair eva tair bhavitavyam ity arthasāmarthyān nikāyānuvṛttiḥ svapadārthāyām api vṛttau tata eva tadanuvṛttiḥ pradhānatvāc ca nikāyānāṃ catuḥsaṃkhyāviśeṣaṇarahitānām anuvṛttighaṭanāt tritvasaṃkhyayā catuḥsaṃkhyayā bādhitatvāt devā iti iti sāmānādhikaraṇyaṃ tu nikāyanikāyināṃ kathaṃcid abhedān na virudhyate trinikāyāḥ pītāṃtaleśyā iti yuktam iti cen na iṣṭaviparyayaprasaṃgāt ādita iti vacane tv atra sūtragauravam anivāryaṃ tato yathānyāsamevās tu kimartham ihādita iti vacanaṃ viparyāsanivṛttyarthaṃ aṃte nyathā vā triṣv iti viparyāsasyānyathā nivārayitum aśakteḥ dvyekanivṛttyarthas tu triṣv iti vacanaṃ caturnivṛttyarthaṃ kasmān na bhavati ādita iti vacanāt caturthasyāditvāsaṃbhavāt aṃtyatvāt paṃcamādinikāyānupadeśāt ādyeṣu pītāṃtaleśyā ity astu laghutvād iti cen na viparyayaprasaṃgāt ādau nikāye bhavā ādyā devās teṣu pītāṃtaleśyā iti viparyayo yathā nyāsaṃ suśakaḥ parihartuṃ niḥsaṃdehārthaṃ caivaṃ vacanaṃ atha pītāṃtavacanaṃ kimarthaṃ leśyāvadhāraṇārthaṃ kṛṣṇā nīlā kapotā pītā padmā śuklā leśyeti pāṭhe hi pītāṃtavacanāt kṛṣṇādīnāṃ saṃpratyayo bhavatīti padmā śuklā ca nivartitā syāt tena triṣv ādito nikāyeṣu devānāṃ kṛṣṇā nīlā kapotā pīteti catastro leśyā bhavaṃtīti anyathā kasmān na bhavaṃti teṣu devā ity ucyate

na tāvad devāḥ sūtroktāḥ saṃto nyathā bhavaṃti suniścitāsaṃbhavadbādhakatvāt sukhādivat nāpi triṣu nikāyeṣu pītāṃtaleśyāḥ sūtreṇoktās tadanyathā padmaleśyāḥ śuklaleśyā vā bhavaṃti tata eva tadvat

devāś caturṇikāyā ity anuvartamānenābhisaṃbaṃdho sya caturṇāṃ nikāyānām aṃtarvikalpapratipādanārthatvāt na punar āditas triṣv ity ādīnāṃ pītāṃtaleśyānāṃ kalpopapannaparyaṃtatvābhāvāt tena caturṇāṃ devanikāyānāṃ daśādibhiḥ saṃkhyāśabdair yathāsaṃkhyam abhisaṃbaṃdho vijñāyate tena bhavanavāsivyaṃtarajyotiṣkavaimānikā daśāṣṭapaṃcadvādaśavikalpā iti vaimānikānāṃ dvādaśavikalpāṃtaḥpātitve prasakte tadvyapohanārthaṃ kalpopapannaparyaṃtavacanaṃ graiveyakādīnāṃ dvādaśavikalpavaimānikabahirbhāvapratīteḥ etadevābhidhīyate

caturnikāyā devā daśādivikalpā ity abhisaṃbaṃdhe hi vaimānikānāṃ dvādaśavikalpāṃtaḥpātitvaprasaktau kalpopapannaparyaṃtā iti vacanān niyamo yujyate nānyathā iṃdrādayo daśaprakārā eteṣu kalpyaṃta iti kalpāḥ saudharmādayo rūḍhivaśān na bhavanavāsinaḥ kalpeṣūpapannāḥ kalpopapannāḥ 'sādhanaṃ kṛtā bahulam iti vṛttiḥ mayūravyaṃsakāditvād vā kalpopapannāḥ paryaṃte yeṣāṃ te kalpopapannaparyaṃtāḥ prāggraiveyakādibhya iti yāvat

anyadevāsādhāraṇāṇimādiguṇaparam aiśvaryayogādiṃdaṃtītīṃdrāḥ ājñaiśvaryavarjitam āyurvīryaparivārabhogopabhogādisthānam iṃdraiḥ samānaṃ tatra bhavāḥ sāmānikā iṃdrasthānārhatvāt samānasya tadādeś ceti ṭhak trayastriṃśati jātāḥ trāyastriṃśāḥ 'dṛṣṭeśāni ca jāte ca aṇidvidhīyata' ity abhidhānam astīti aṇidvidhīyate kathaṃ vṛttir bhedābhāvāt mahattarapitṛgurūpādhyāyatulyāḥ maṃtripurohitasaṃsthānīyā hi ye trayastriṃśaddevās ta eva trāyastriṃśā na tatra jātāḥ kecid anye saṃtīti durupapādā vṛttiḥ naitatsāraṃ saṃkhyāsaṃkhyeyabhedavivakṣāyām ādhārādheyabhedopapatteḥ trayastriṃśatsaṃkhyā tadādhāraḥ saṃkhyeyās tu yathoktās tadādheyā iti sūpapādā vṛttiḥ atha vā trayastriṃśaddevā eva trāyastriṃśāḥ 'svārthiko pi hṛta' iti bahutvanirdeśāt aṃtimādivat pariṣadvakṣyamāṇā tatra jātā bhavā vā pāriṣadāḥ pariṣattadvatāṃ kathaṃcid bhedāt te ca vayasya pīṭham ardatulyāḥ ātmānaṃ rakṣaṃtītītyātmarakṣās te śirorakṣopamāḥ lokaṃ pālayaṃtīti lokapālās te cārakṣikārthacarasamāḥ anīkānīvānīkāni tāni daṃḍasthānīyāni gaṃdharvānīkādīni sapta prakīrṇā eva prakīrṇakāḥ te paurajānapadakalpāḥ vāhanādibhāvenābhimukhyena yogo bhiyogas tatra bhavā abhiyogyās ta eva ābhiyogyāḥ iti svārthikaḥ ghaṇu cāturvarṇyādivat athavā abhiyoge sādhavaḥ ābhiyogyāḥ abhiyogam arhaṃtīti vā ābhiyogyās te ca dāsasamānāḥ kilbiṣaṃ pāpaṃ tad eṣām astīti kilbiṣikāḥ te ṃty avāsisthānīyāḥ ekaikasya nikāyasyaikaśa iti vīpsārthe śas kutaḥ punar ekaikasya nikāyasyeṃdrādayo daśavikalpāḥ pratīyaṃta ity āvedayati

yathaiva hi devagatinām apuṇyakarmasāmānyād devās tadviśeṣabhavanavāsinām ādipuṇyodayāc ca bhavanavāsyādayas tathaiveṃdrādinām apuṇyakarmaviśeṣeṇa iṃdrādayo pi saṃbhāvyaṃte teṣāṃ taddhetūnāṃ yuktyāgamābhyāṃ vyavasthiter bādhakābhāvāt

iṃdrādidaśavikalpānām utsargato 'bhihitānāṃ caturṣu nikāyeṣv aviśeṣeṇa prasaktau tadartham idam ucyate kutaḥ punarvyaṃtarā jyotiṣkāḥ trāyastriṃśair lokapālaiś ca varjyā yena te ṣṭavikalpā eva syur ity ārekāyām idam āha

na hi vyaṃtarajyotiṣkā nikāyās trayastriṃśallokapālanām apuṇyakarmaviśeṣās trāyastriṃśalokapāladevaviśeṣakalpanāhetur asti yatas tayos trāyastriṃśalokapālāś ca syur iti tadvarjyās te devāḥ tadatiśayaviśeṣasya pratītihetor nikāyāṃtaravat tatrāsaṃbhavāt

bhavanavāsivyaṃtaranikāyayoḥ pūrvayor devā dvīṃdrā na punar ekeṃdrā nikāyāṃtaravad iti pratipattyartham idaṃ sūtraṃ pūrvayor iti vacanaṃ prathamadvitīyanikāyapratipattyarthaṃ tṛtīyāpekṣayā dvitīyasya pūrvatvopapatteḥ dvivacanasāmarthyāc caturthāpekṣayā tṛtīyasya pūrvatve py agrahaṇād apratyāsatteḥ dvau dvau iṃdrau yeṣāṃ te dvīṃdrā ity aṃtarnītavīpsārtho nirdeśaḥ dvipadikā tripadiketi yathā vīpsāyāṃ vuno vidhānād iha vīpsāgatir yuktā na prakṛteḥ kiṃcid vidhānam asti tarhi saptaparṇādivad bhaviṣyati vīpsāvidhānābhāve pi vīpsāsaṃpratyayaḥ pūrvayor nikāyayor dvau dvāv iṃdrau devānām iti nikāyanikāyibhedavivakṣāvaśād ādhārādheyabhāvo vibhāvyate

bhavanavāsinikāye asurāṇāṃ dvāviṃdrau camaravairocanau nāgakumārāṇāṃ dharaṇabhūtānaṃdau vidyutkumārāṇāṃ harisiṃhaharikāṃtau suparṇakumārāṇāṃ veṇudevaveṇudhāriṇau agnikumārāṇāṃ agniśikhāgnimāṇavau vātakumārāṇāṃ vailaṃbanaprabhaṃjanau stanitakumārāṇāṃ sughoṣamahāghoṣau udadhikumārāṇāṃ jalakāṃtajalaprabhau dvīpakumārāṇāṃ pūrṇavaśiṣṭau dikkumārāṇāṃ amitagatyamitavāhanau tathā vyaṃtaranikāye kinnarāṇāṃ kinnarakiṃpuruṣau kiṃpuruṣāṇāṃ satpuruṣamahāpuruṣau mahoragāṇām atikāyamahākāyau gaṃdharvāṇāṃ gītaratigītayaśasau yakṣāṇāṃ pūrṇabhadramāṇibhadrau rākṣasānāṃ bhīmamahābhīmau piśācānāṃ kālamahākālau bhūtānāṃ pratirūpāpratirūpau evam eteṣām ekaikasya prabhorabhāvāt te stokapuṇyāḥ prabhavo niścīyaṃte

pratipūrvāc careḥ saṃjñāyāṃ ghaṇu tu pravīcaraṇaṃ pravīcāro maithunopasevanaṃ kāye pravīcāro yeṣāṃ te kāyapravīcārāḥ asaṃhitānirdeśo 'saṃdehārthaḥ aiśānād ity ucyamāne hi saṃdehaḥ syāt kimādaṃtarbhūta uta dikchabdo dhyāhārya iti viparyayo vā syāt aiśānāt pūrvayor ity anuvartamānenābhisaṃbaṃdhāt asaṃhitānirdeśe tu nāyaṃ doṣaḥ

caturṇikāyā devāḥ kāyapravīcārāḥ iti saṃbaṃdhāc caturṣv api nikāyeṣu surāṇāṃ suratasukhaviśeṣasya kathanaṃ gamyate ā aiśānād iti vacanāt na hi vaimānikanikāye sarvasurāṇāṃ kāyapravīcāraprasaktau tannivṛttyarthaṃ aiśānād iti vacanam abhyupagaṃtuṃ yuktaṃ

śeṣā iti vacanaṃ uktāvaśiṣṭasaṃgrahārthaṃ te coktāvaśiṣṭāḥ sānatkumārādayaḥ kalpopapannā evācyutāntāḥ pare 'pravīcārā iti vakṣyamāṇatvāt kalpopapannaparyaṃtānām eva dvādaśavikalpatvena nirdiṣṭānāṃ prakaraṇāc ca nanv evaṃ ke sparśapravīcārāḥ ke ca rūpādipravīcārā iti viṣayavivekāparijñānād agamako 'yaṃ nirdeśa ity āśaṃkāyām idam abhidhīyate

te devāḥ śeṣāḥ sānatkumārādayo yathāgamaṃ sparśādipravīcārāḥ pratipattavyāḥ sānatkumāramāheṃdrayoḥ sparśapravīcārā devās teṣām utpannamaithunasukhalipsānāṃ samupasthitasvadevīśarīrasparśamātrāt prītyutpattau nivṛttecchatvopapatteḥ brahmabrahmottaralāṃtavakāpiṣṭheṣu rūpapravīcārāḥ svadevīmanojñarūpāvalokanamātrād eva nirākāṃkṣatayā prītyatiśayopapatteḥ śukramahāśukrasatārasahasrāreṣu śabdapravīcārāḥ svakāṃtāmano jñaśabdaśravaṇamātrād eva saṃtoṣopapatteḥ ānataprāṇatāraṇācyutakalpeṣu manaḥpravīcārāḥ svāṃganāmanaḥsaṃkalpamātrād eva paramasukhānubhavasiddher iti hi paramāgamaḥ śrūyate tatas tadanatikrameṇaiva viṣayavivekavijñānān nāgamako 'yaṃ nirdeśaḥ punaḥ pravīcāragrahaṇād iṣṭābhisaṃbaṃdhapratyayād anyathābhisaṃbaṃdhe cārthavirodhāt saṃbhāvyaṃte yathāgamaṃ sparśādipravīcārā devāḥ kāmodayāḥ pāpasya cāritramohakṣayopaśamaviśeṣasya tāratamyabhedān manuṣyaviśeṣavat

pera grahaṇaṃ kalpātītasarvadevasaṃgrahārthaṃ tato 'niṣṭakalpanānivṛttiḥ apravīcāragrahaṇaṃ prakṛṣṭasukhapratipattyarthaṃ te na manaḥpravīcārāḥ tebhyaḥ pare kalpātītāḥ sarvadevāḥ pravīcārarahitā ity uktaṃ bhavati

kutaḥ punar uktebhyaḥ pare 'pravīcārā ity āha

vivādāpannāḥ surāḥ kāmavedanākrāṃtāḥ saśarīratvāt prasiddhakāmukavat ity uktaṃ kāmavedanāpāpasya śarīratvena virodhābhāvāt keṣāṃcid ihaiva manuṣyāṇāṃ maṃdam aṃdatamakānāṃ viniścayāt kāmavedanāhānitāratamye śarīrahānitāratamyadarśanābhāvāt prakṣīṇaśeṣakalmaṣāṇām api śarīrāṇāṃ pramāṇataḥ sādhanāt etena kāmitve sādhye sattvaprameyatvādayo pi hetavaḥ saṃdigdhavipakṣavyāvṛttikā iti pratipāditaṃ tataḥ saṃbhāvyā eva kecid apravīcārāḥ

prathamena sūtreṇa tāvat keṣāṃcin nikāyāṃtarasya kalpanā tatsaṃdehaḥ cātra nirākṛtiḥ dvitīyena leśyāṃtarasya tṛtīyena saṃkhyāṃtarasya caturthena kalpāṃtarasya paṃcamena tadapavādāṃtarasya ṣaṣṭheneṃdrasaṃkhyāṃtarasya saptamenāṣṭamena cāniṣṭapravīcārasya navamena sarvapravīcārasyeti navabhiḥ sūtrair nikāyādyaṃtarakalpanasaṃśayanirākṛtiḥ pratyetavyā

bhavanavāsinām akarmodaye sati bhavaneṣu vasanaśīlā bhavanavāsina iti sāmānyasaṃjñā prathamanikāye devānāṃ asurādinām akarmaviśeṣodayād asurakumārādaya iti viśeṣasaṃjñā kumāraśabdasya pratyekam abhisaṃbaṃdhāt teṣāṃ kaumāravayoviśeṣavikriyādiyogāḥ kecid āhuḥ devaiḥ sahāsyaṃtīti asurā iti tad ayuktaṃ teṣām evam avarṇavādāt saudharmādidevānāṃ mahāprabhāvatvād asuraiḥ saha yuddhāyogāt teṣāṃ tatprātikūlyenāvṛtter vairakāraṇasya ca paradārāpahārāder abhāvāt athaiteṣāṃ bhavanavāsināṃ daśānām api niruktisāmarthyād ācāraviśeṣapratipattir iti pradarśayati

kva punar adholoke teṣāṃ bhavanāni śrūyaṃte ratnaprabhāyāḥ paṃkabahulabhāge bhavanāny asurakumārāṇāṃ kharapṛthivībhāge caturdaśayojanasahasreṣu nāgādikumārāṇāṃ tatropary adhaś caikaikasmin yojanasahasre tadbhavanābhāvaśravaṇāt tatra dakṣiṇottarādhipatīnāṃ camaravairocanādīnāṃ bhavanasaṃkhyāviśeṣaḥ parivāravibhavaviśeṣaś ca yathāgamaṃ pratipattavyaḥ

vyaṃtaranām akarmodaye sati vividhāṃtaranivāsitvād vyaṃtarā ity aṣṭavikalpānām api dvitīyanikāye devānāṃ sāmānyasaṃjñā kinnarādinām akarmaviśeṣodayāt kinnarādaya iti viśeṣasaṃjñā kiṃnarān kāmayaṃta iti kiṃnarāḥ kiṃpuruṣān kāmayaṃta iti kiṃpuruṣāḥ piśitāśanāt piśācā ityādyanvarthasaṃjñāyām avarṇavādaprasaṃgāt devānāṃ tathābhāvasaṃbhavāt piśācānāṃ matsyādipravṛttidarśanāt piśitāśitvasaṃbhava iti cet na tasyāḥ krīḍāsukhanimittatvāt teṣāṃ mānasāhāratvāt kva punar vyaṃtarāṇāṃ vividhānyaṃtarāṇy avakāśasthānākhyāni yato niruktisāmarthyād eteṣām ādhārapratipattir ity āha

adholoke tāvad aupariṣṭe kharapṛthvībhāge kiṃnarādīnām aṣṭabhedānāṃ vyaṃtarāṇāṃ dakṣiṇādhipatīnāṃ kiṃpuruṣādīnāṃ cottarādhipatīnām asaṃkhyeyanagaraśatasahasrāṇi śrūyaṃte madhyaloke ca dvīpādisamudradeśagrāmanagaratrikacatuṣkacaturasragṛhāṃgaṇe rathyājalāśayodyānadevakulādīnāṃ vāsaśatasahasrāṇāṃ saṃkhyeyāni teṣām ākhyāyaṃte tadviśeṣasaṃkhyāparivāravibhūtiviśeṣo yathāgamaṃ pratipattavyaḥ pūrvavat

jyotiṣa eva jyotiṣkāḥ ko vā yāvāder iti svārthikaḥ kaḥ jyotiḥśabdasya yāvādiṣu pāṭhāt tathābhidhānadarśanāt prakṛtiliṃgānuvṛttiḥ kuṭīraḥ samīra iti yathā sūryācaṃdramasā ity atrānadu devatādvaṃdvavṛtteḥ grahanakṣatraprakīrṇakatārakā ity atra nānadu nanu dvaṃdvagrahaṇāt tasyeṣṭaviṣaye vyavasthānād asurādivat kiṃnarādivac ca kathaṃ jyotiṣkāḥ paṃcavikalpāḥ siddhā ity āha

jyotiṣkanāmakarmodaye satīrāśrayatvājyotiṣkā iti sāmānyatas teṣāṃ saṃjñā sūryādinām akarmaviśeṣodayāt sūryādyā iti viśeṣasaṃjñāḥ ta ete paṃcadhāpi dṛṣṭāḥ pratyakṣajñānibhiḥ sākṣātkṛtās tadupadeśāvisaṃvādānyathānupapatteḥ

jyotiṣkā ity anuvartate nṛloka iti kimartham ity āvedayati

na hi jyotiṣkāṇāṃ niruktyāvāsapratipattir bhavanavāsyādīnām ivāsti yato nṛloka ity āvāsapratipattyarthaṃ nocyate kva punar nṛloke teṣām āvāsāḥ śrūyaṃte

merupradakṣiṇā nityagataya iti vacanāt kim iṣyata ity āha

na hi pratyakṣato bhūmer bhramaṇanirṇītir asti sthiratayaivānubhavāt na cāyaṃ bhrāṃtaḥ sakaladeśakālapuruṣāṇāṃ tadbhramaṇāpratīteḥ kasyacin nāvādisthiratvānubhavas tu bhrāṃtaḥ pareṣāṃ tadgamanānubhavena bādhanāt nāpy anumānato bhūbhramaṇaviniścayaḥ kartuṃ suśakaḥ tadavinābhāviliṃgābhāvāt sthire bhacake sūryodayāstam ayam adhyāhnādibhūgolabhramaṇe avinābhāvaliṃgam iti cen na tasya pramāṇabādhitaviṣayatvāt pāvakānauṣṇyādiṣu dravyatvādivat bhacakrabhramaṇe sati bhūbhramaṇam aṃtareṇāpi sūryodayādipratītyupapatteś ca na tasmāt sādhyāvinābhāvaniyamaniścayaḥ prativihitaṃ ca prapaṃcataḥ purastāt bhūgolabhramaṇam iti na tadavalaṃbanena jyotiṣāṃ nityagatyabhāvo vibhāvayituṃ śakyaḥ nāpi kādācit kīṣyate gatir nityagrahaṇāt tadgater nityatvaviśeṣaṇānupapattir aghrauvyād iti na śaṃkanīyaṃ nityaśabdasyābhīkṣṇyavācitvān nityaprahasitādivat

dhanodadheḥ paryaṃte hi jyotir gaṇagocare siddhe triloka eva bhramaṇaṃ jyotiṣāmūrdhvādhaḥ katham upapadyate bhūvidāraṇaprasaṃgāt tata eva viṃśatyuttaraikādaśayojanaśataviṣkaṃbhatvaṃ bhūgolaś cābhyupagamyata iti cen na uttarato bhūmaṃḍalasyeyattātikramāt tadadhikaparimāṇasya pratīteḥ tacchatabhāgasya ca sātirekaikādaśa yojanamātrasyaiva samabhūbhāgasyāpratīteḥ kurukṣetrādiṣu bhūdvādaśayojanādipramāṇasyāpi samabhūtalasya suprasiddhatvāt tacchataguṇaviṣkaṃbhabhūgolaparikalpanāyām anavasthāprasaṃgāt kathaṃ ca sthire pi bhūgole gaṃgāsiṃdhvādayo nadyaḥ pūrvāparasamudragāminyo ghaṭeran bhūgolamadhyāṃtaprabhavād iti cet kiṃ punar bhūgolamadhyaṃ ujjayinīti cet na tato gaṃgāsiṃdhvādīnāṃ prabhavaḥ samupalabhyate yasmāt tatprabhavaḥ pratīyate tad eva madhyam iti cet tad idam ativyāhataṃ gaṃgāprabhavadeśasya madhyatve siṃdhuprabhavabhūbhāgasya tato tivyavahitasya madhyatvavirodhāt svabāhyadeśāpekṣayā tv asya madhyatve na kiṃcid amadhyaṃ syāt svasiddhāṃtaparityāgaś cojjayinīm adhyavādināṃ tadaparityāge cojjayinyā uttarato nadyaḥ sarvā udaṅmukhyas tasyā dakṣiṇato 'vāṅmukhyas tataḥ paścimataḥ pratyaṅmukhyas tataḥ pūrvataḥ prāṅmukhyaḥ pratīyeran bhūmyavagāhabhedān nadīgatibheda iti cen na bhūgolamadhye mahāvagāhapratītiprasaṃgāt na hi yāvān eva nīcair deśe vagāhas tāvān evordhvabhūgole yujyate tato nadībhir bhūgolānurūpatām atikramya vahaṃtīti bhūgolavidāraṇam iti samam eva dharātalam avalaṃbituṃ yuktaṃ samudrādisthitivirodhaś ca tathā parihṛtaḥ syāt sadbhūmiśaktiviśeṣāt sa parigīyata iti cet tata eva samabhūmau chāyādibhedo stu śakyaṃ hi vaktuṃ laṃkābhūmer īdṛśī śaktir yato madhyāhne alpachāyā mānyakheṭādyuttarabhūmes tu tādṛśī yatas tadādhiṣṭhitatāratamyabhā chāyā tathā darpaṇasamatalāyām api bhūmau na sarveṣām upari sthite sūrye chāyāvirahas tasyās tadabhedanimittaśaktiviśeṣāsadbhāvāt tathā viṣumati samarātram api tulyam adhyadine vā bhūmiśaktiviśeṣād astu prācyām udayaḥ pratīcyāmastamayaḥ sūryasya tata eva ghaṭate kāryaviśeṣadarśanād dravyasya śaktiviśeṣānumānasyāvirodhāt anyathā dṛṣṭahāner adṛṣṭakalpanāyāś cāvaśyaṃ bhāvitvāt sā ca pāpīyasī mahāmohavijṛṃbhitam āvedayati na ca vayaṃ darpaṇasamatalām eva bhūmiṃ bhāṣāmahe pratītivirodhāt tasyāḥ kālādivaśād upacayāpacayasiddher nimnonnatākārasadbhāvāt tato nojjayinyā uttarottarabhūmau nimnāyāṃ madhyaṃ dine chāyāvṛddhir virudhyate nāpi tato dakṣiṇakṣitau samunnatāyāṃ chāyāhānir unnatetarākārabhedadvārāyāḥ śaktibhedaprasiddheḥ pradīpādivādityān na dūre chāyāyā vṛddhighaṭanāt nikaṭe prabhātopapatteḥ tata eva nodayās tamayayoḥ sūryādebiṃbārdhadarśanaṃ virudhyate bhūmisaṃlagnatayā vā sūryādipratītir na saṃbhāvyā dūrādibhūmes tathāvidhadarśanajananaśaktisadbhāvāt na ca bhūmātranibaṃdhanāḥ samarātrādayas teṣāṃ jyotiṣkagativiśeṣanibaṃdhanatvād ity āvedayati

sūryasya tāvac caturaśītiśataṃ maṃḍalāni tatra paṃcaṣaṣṭir abhyaṃtare jaṃbūdvīpasyāśītiśatayojanaṃ samavagāhyaprakāśanāj jaṃbūdvīpād bāhyamaṃḍalāny ekānnaviṃśatiśataṃ lavaṇodasyābhyaṃtare trīṇi triṃśāni yojanaśatāny avagāhya tasya prakāśanāt dviyojanam ekaikamaṃḍalāṃtaraṃ dve yojane aṣṭācatvāriṃśadyojanaikaṣaṣṭibhāgāś caikaikam udayāṃtaraṃ tatra yadā trīṇi śatasahasrāṇi ṣoḍaśasahasrāṇi saptaśatāni dvyadhikāni paridhiparimāṇaṃ bibhrati tulameṣapraveśadinagocare sarvamadhyam aṃḍale meruṃ paṃcacatvāriṃśadyojanasahasraiḥ paṃcapaṃcāśadyojanair aṣṭāviṃśatyā yojanaikaṣaṣṭibhāgaiś ca prāpya sūryaḥ prakāśayati tadāhani paṃcadaśamuhūrtā bhavaṃti rātrau ceti samarātraṃ siddhyati viṣumati dine dvāviṃśatyekaṣaṣṭibhāgaḥ sātirekāṣṭasaptatidviśatapaṃcasahasrayojanaparimāṇāṃ kamuhūrtagatikṣetropapateḥ dakṣiṇottare samapraṇidhīnāṃ ca vyavahitānām api janānāṃ prācyam ādityapratītiś ca laṃkādikurukṣetrāṃtaradeśasthānām abhimukham ādityasyodayāt aṣṭacatvāriṃśadyojanaikaṣaṣṭi bhāgatvāt pramāṇayojanāpekṣayā sātirekatrinavatiyojanaśatatrayapramāṇatvād utsedhayojanāpekṣayā dūrodayatvāc ca svābhimukhalaṃbīddhapratibhāsasiddheḥ dvitīye ahani tathā pratibhāsaḥ kuto na syāt tadaviśeṣād iti cen na maṃḍalāṃtare sūryasyodayāt tadaṃtarasyotsedhayojanāpekṣayā dvāviṃśatyekaṣaṣṭibhāgayojanasahasrapramāṇatvāt uttarāyaṇe taduttarataḥ pratibhāsasyopapatteḥ dakṣiṇāyane taddakṣiṇataḥ pratibhāsanasya ghaṭanāt sūryapariṇāmadakṣiṇottarasamapraṇidhibhūbhāgād anyapradeśe kutaḥ prācī siddhir iti cet tadanaṃtaramaṃḍale tathā sarvābhimukham ādityasyodayād eveti sarvam anavadyaṃ kṣetrāṃtare pi tathā vyavahārasiddheḥ tad etena prācīdarśanād dharāyāṃ golākāratāsādhanam aprayojakamuktaṃ tatra tatra darpaṇākāratāyām api prācīdarśanopapatteḥ yadā tu sūryaḥ sarvābhyaṃtaramaṃḍale catuścatvāriṃśadyojanasahasrair aṣṭābhiś ca yojanaśatair vistarair merum aprāpya prakāśayati tadāhany aṣṭādaśa muhūrtā bhavaṃti catvāriṃśaṣaṭchatādhikanavanavatiyojanasahasraviṣkaṃbhasya triguṇasātirekaparidhes tanmaṃḍalasyaikān naviṃśadyojanaṣaṣṭibhāgādhikaikaṃ paṃcāśaddviśatottarayojanasahasrapaṃcakamātramuhūrtagatikṣetratvasiddheḥ śeṣāprakarṣaparyaṃtataḥ prāptā divāvṛddhir hāniś ca rātrau sūryagatibhedād abhyaṃtaramaṃḍalāt siddhā yadā ca sūryaḥ sarvabāhyamaṃḍale paṃcacatvāriṃśatsahasrais tribhiś ca śatais triṃśair yojanānāṃ merum aprāpya bhāsayati tadāhani dvādaśa muhūrtāḥ ṣaṣṭyadhikaśataṣaṭkottarayojanaśatasahasraviṣkaṃbhasya tatriguṇasātirekaparidheḥ tanmaṃḍalasya paṃcadaśaikayojanaṣaṣṭibhāgādhikapaṃcottaraśatatrayasahasrapaṃcakaparimāṇagatimuhūrtakṣetratvāt śeṣā paramaprakarṣaparyaṃtaprāptā tāvaddivāhānirvṛddhiś ca rātrau sūryagatibhedād bāhyād gaganakhaṃḍamaṃḍalāt siddhā madhye tv anekavidhā dinasya vṛddhir hāniś cānekamaṃḍalabhedāt sūryagatibhedād eva yathāgamaṃ maṃḍalaṃ yathāgaṇanaṃ ca pratyetavyā tathā doṣāvṛddhir hāniś ca yujyate tad etena dinarātrivṛddhihānidarśanād bhuvo golākāratānumānam apāstaṃ tasyānyathānupapattivaikalyād anyathaiva tadupapatteḥ tathā chāyā mahatī dūre sūryasya gatim anumāpayati aṃtike 'tisvalpāṃ na punar bhūmer golakākāratām iti chāyāvṛddhihānidarśanam api sūryagatibhedanimittakam eva madhyāhne kvacic chāyāvirahe pi paratra taddarśanaṃ bhūmer golākāratāṃ gamayati samabhūmau tadanupapatter iti cen na tadāpi bhūminimnatvonnatatvaviśeṣamātrasyaiva gateḥ tasya ca bharatairāvatayor dṛṣṭatvāt bharatairāvatayor vṛddhihrasau ṣaṭsamayābhyām utsarpiṇy avasarpiṇībhyāṃ iti vacanāt tanmanuṣyāṇām utsedhānubhavāyurādibhir vṛddhihrāsau pratipāditau na bhūmer aparapudgalair iti na maṃtavyaṃ gauṇaśabdaprayogān mukhyasya ghaṭanād anyathā mukhyaśabdārthātikrame prayojanābhāvāt tena bharatairāvatayoḥ kṣetrayor vṛddhihrāsau mukhyataḥ pratipattavyau guṇabhāvatas tu tatsthamanuṣyāṇām iti tathā vacanaṃ saphalatām astu te pratītiś cānullaṃdhitā syāt sūryasya grahoparāgo pi na bhūgolachāyayā yujyate tanmate bhūgolasyālpatvāt sūryagolasya taccaturguṇatvāt tayā sarvagrāsagrahaṇavirodhāt etena caṃdrachāyayā sūryasya grahaṇam apāstaṃ caṃdramaso pi tato lpatvāt kṣitigolacaturguṇachāyāvṛddhighaṭanāc caṃdragolavṛddhiguṇachāyāvṛddhiguṇaghaṭanād vā tataḥ sarvagrāse grahaṇam aviruddham eveti cet kutas tatra tathā tacchāyāvṛddhiḥ sūryasyātidūratvād iti cen na samatalabhūmāv api tata eva chāyāvṛddhiprasaṃgāt kathaṃ ca bhūgolāder upari sthite sūrye tacchāyāprāptiḥ pratītivirodhāt tadā chāyāvirahaprasiddher madhyaṃdinavat tataḥ tiryak sthite sūrye tacchāyāprāptir iti cen na golāt pūrvadikṣu sthite ravau paścimadigabhimukhachāyopapattes tatprāptyayogāt sarvadā tiryag eva sūryagrahaṇasaṃpratyayaprasaṃgāt madhyaṃ dine svasyopari tatpratīteś ca kṣitigolasyādhaḥsthite bhānau caṃdre ca tacchāyayā grahaṇam iti cen na rātrāv iva tadadarśanaprasaṃgāt nanu ca na tayāvaraṇarūpayā bhūmyādichāyayā grahaṇam upagamyate tadvidbhir yato 'yaṃ doṣaḥ kiṃ tarhi uparāgarūpayā caṃdrādau bhūmyādyuparāgasya caṃdrādigrahaṇavyavahāraviṣayatayopagamāt sphaṭikādau japākusumādyuparāgavat tatra tadupapatter iti kaścit so pi na satyavāk tathā sati sarvadā grahaṇavyavahāraprasaṃgāt bhūgolāt sarvadikṣu sthitasya caṃdrādes taduparāgopapatteḥ japākusumādeḥ samaṃtataḥ sthitasya sphaṭikādes taduparāgavat na hi caṃdrādeḥ kasyāṃcid api diśi kadācid avyavasthitir nāma bhūgolasya yena sarvadā taduparāgo na bhavet tasya tato tiviprakarṣāt kadācin na bhavaty eva pratyāsattyatideśakāla eva tadupagamād iti cet kim idānīṃ sūryāder bhramaṇamārgabhedo bhyupagamyate bāḍham abhyupagamyata iti cet kathaṃ nānārāśiṣu sūryādigrahaṇaṃ pratirāśimārgasya niyamāt pratyāsannatamamārgabhramaṇa eva tadghaṭanāt anyathā sarvadā grahaṇaprasaṃgasya durnivāratvāt pratirāśi pratidinaṃ ca tanmārgasyāpratiniyamāt samarātradivasavṛddhihānyādiniyamābhāvaḥ kuto vinivāryeta bhūgolaśakter iti cet uktam atra samāyām api bhūmau tata eva samarātrādiniyamo stv iti tato na bhūchāyayā caṃdragrahaṇaṃ caṃdrachāyayā vā sūryagrahaṇaṃ vicārasahaṃ rāhuvimānoparāgo tra caṃdrādigrahaṇavyavahāra iti yuktam utpaśyāmaḥ sakalabādhakavikalatvāt na hi rāhuvimānāni sūryādivimānebhyo lpāni śrūyaṃte aṣṭacatvāriṃśadyojanaikaṣaṣṭibhāgaviṣkaṃbhāyāmāni tattriguṇasātir ekaparidhīni caturviṃśatiyojanaikaṣaṣṭibhāgabāhulyāni sūryavimānāni tathā ṣaṭpaṃcāśadyojanaikaṣaṣṭibhāgaviṣkaṃbhāyāmāni tatriguṇasātir ekaparidhīnyaṣṭāviṃśatiyojanaikaṣaṣṭibhāgabāhulyāni caṃdravimānāni tathaikayojanaviṣkaṃbhāyāmāni sātirekayojanatrayaparidhīnyardhatṛtīyadhanus tu bāhulyāni rāhuvimānānīti śruteḥ tato na caṃdrabiṃbasya sūryabiṃbasya vārdhagrahoparāgo kuṃṭhaviṣāṇatvadarśanaṃ virudhyate nāpy anyadā tīkṣṇaviṣāṇatvadarśanaṃ vyāhanyate rāhuvimānasyātivṛttasya ardhagolakākṛteḥ parabhāgenoparakte samavṛtte ardhagolakākṛtau sūryabiṃbe caṃdrabiṃbe tīkṣṇaviṣāṇatayā pratītighaṭanāt sūryācaṃdramasāṃ rāhūṇāṃ ca gatibhedāt taduparāgabhedasaṃbhavād grahayuddhādivat yathaiva hi jyotirgatiḥ siddhā tathā grahoparāgādiḥ siddha iti syādvādināṃ darśanaṃ na ca sūryādivimānasya rāhuvimānenoparāgo 'saṃbhāvyaḥ sphaṭikasyeva svacchasya tenāsitenoparāgaghaṭanāt svacchatvaṃ punaḥ sūryādivimānānāṃ maṇimayatvāt taptatapanīyasamaprabhāṇi lohitākṣamaṇimayāni sūryavimānāni vimalamṛṇālavarṇāni caṃdravimānāni arkamaṇimayāni aṃjanasamaprabhāṇi rāhuvimānāni ariṣṭamaṇimayānīti paramāgam asadbhāvāt śiromātraṃ rāhuḥ sarpākāro veti pravādasya mithyātvāt tena grahoparānupapatteḥ varāhamiharādibhir apy abhidhānāt kathaṃ punaḥ sūryādiḥ kadācid rāhuvimānasyārvāgbhāgena mahatoparajyamānaḥ kuṃṭhaviṣāṇaḥ sa evānyadā tasyāparabhāgenālpenoparajyamānas tīkṣṇaviṣāṇaḥ syād iti cet tadābhiyogyadevagativiśeṣāt tadvimānaparivartanopapatteḥ ṣoḍaśabhir devasahasrair uhyaṃte sūryavimānāni pratyekaṃ pūrvadakṣiṇottarāparabhāgāt krameṇa siṃhakuṃjaravṛṣabhaturaṃgarūpāṇi vikṛtya catvāri catvāri devasahasrāṇi vahaṃtīti vacanāt tathā caṃdravimānāni pratyekaṃ ṣoḍaśarbhir devasahasrair uhyaṃte tathaiva rāhuvimānāni pratyekaṃ caturbhir devasahasrair uhyaṃte iti ca śruteḥ tadābhiyogyadevānāṃ siṃhādirūpavikāriṇāṃ kuto gatibhedas tādṛk iti cet svabhāvata eva pūrvopāttakarmaviśeṣanimittakād iti brūmaḥ sarveṣām evam abhyupagamasyāvaśyaṃ bhāvitvād anyathā sveṣṭaviśeṣavyavasthānupapatteḥ tatpratipādakasyāgamasyāsaṃbhavadbādhakasya sadbhāvāc ca golākārā bhūmiḥ samarātrādidarśanāny athānupapatter ity etadbādhakam āgamasyāsyeti cet na atra hetor aprayojakatvāt samarātrādidarśanaṃ hi yadi tiṣṭhadbhūmer golākāratāyāṃ sādhyāyāṃ hetus tadā na prayojakaḥ syāt bhrāmyad bhūmer golākāratāyām api tadupapatteḥ atha bhramadbhūmer golākāratāyāṃ sādhyāyāṃ tathāpy aprayojako hetus tiṣṭhatbhūgolākāratāyām api tadghaṭanāt atha bhūsāmānyasya golākāratāyāṃ sādhyāyāṃ hetus tathāpy agamakas tiryaksūryādibhramaṇavādinām ardhagolakākāratāyām api bhūmeḥ sādhyāyāṃ tadupapatteḥ samatalāyām api bhūmau jyotir gativiśeṣāt samarātrādidarśanasyopapāditatvāc ca nātaḥ sādhyasiddhiḥ kālātyayāpadiṣṭatvāc ca pramāṇabādhitapakṣanirdeśānaṃtaraṃ prayujyamānasya hetutve tiprasaṃgāt tato nedam anumānaṃ hetvābhāsotthaṃ bādhakaṃ prakṛtāgamasya yenāsmād eveṣṭasiddhir na syāt

na hi kiṃcit sarvathaikāṃte jyotiḥśāstre saṃvādakaṃ vyavatiṣṭhate pratyakṣādivat nityādyanekāṃtarūpasya tadviṣayasya suniścitāsaṃbhavadbādhakatvābhāvāt tasya dṛṣṭeṣṭābhyāṃ bādhanāt tataḥ syādvādinām eva tad yuktaṃ satyanekāṃte tatpratiṣṭhānāt tatra sarvathā bādhakavirahitaniścayāt

kiṃ kṛta ity āha

vibhāgavān mukhyaḥ kālo vibhāgavatphalanimittatvāt kṣityādivat samayāvalikādivibhāgavadvyavahārakālalakṣaṇaphalanimittatvasya mukhyakāle dharmiṇi prasiddhatvāt nāpy āśrayāsiddhaḥ sakalakālavādināṃ mukhyakāle vivādābhāvāt tadabhāvavādināṃ tu pratikṣepāt gaganādinānaikāṃtiko 'yaṃ hetur iti cen na tasyāpi vibhāgavadavagāhanādikāryotpattau vibhāgavata eva nimittatvopapatteḥ nanu ca yady avayavabhedo vibhāgas tadā nāsau gaganādāv asti tasyaikadravyatvopagamāt paṭādivadavayavārabhyatvānupapatteś ca atha pradeśavatopacāro vibhāgas tadā kāle py asti sarvagataikakālavādinām ākāśādivadupacaritapradeśakālasya vibhāgavattvopagamāt tathā ca tatsādhane siddhasādhanam iti kaścit paramārthata eva gaganādeḥ sapradeśatvaniścayāt tasya sarvadāvasthitapradeśatvāt ekadravyatvāc ca dvividhā hy avayavāḥ sadāvasthitavapuṣo 'navasthitavapuṣaś ca guṇavat tatra sadāvasthitadravyapradeśāḥ sadāvasthitā evānyathā dravyasyānavasthitatvaprasaṃgāt paṭādivadanavasthitadravyapradeśās tu taṃtvādayo 'navasthitās teṣām avasthitatve paṭādīnām avasthitatvāpatteḥ kādācitkatvastheyatayāvadhāritāvayavatvasya ca virodhāt tatra gaganaṃ dharmādharmaikajīvāś cāvasthitapradeśāḥ sarve yato vadhāritapradeśatvena vakṣyamāṇatvāt pradeśapradeśibhāvasya ca teṣāṃ tair anāditvāt katham anādīnāṃ gaganāditatpradeśānāṃ pradeśapradeśibhāvaḥ paramārthapathaprasthāyī sādīnām eva taṃtupaṭādīnāṃ tadbhāvadarśanāt iti cet katham idānīṃ gaganādi tanmahatvādiguṇānām anādinidhanānāṃ guṇaguṇibhāvaḥ pāramārthikaḥ siddhyet teṣāṃ guṇaguṇilakṣaṇayogāt tathābhāva iti cet tarhi tatpradeśānām api pradeśipradeśalakṣaṇayogāt pradeśapradeśibhāvo stu yathaiva hi guṇaparyayavaddravyam iti gaganādīnāṃ dravyalakṣaṇam asti tanmahatvādīnāṃ ca dravyāśritā nirguṇā guṇā iti guṇalakṣaṇaṃ tathāvayavānām ekatvapariṇāmaḥ pradeśidravyam iti pradeśilakṣaṇaṃ gaganādīnām avayuto 'vayavaḥ pradeśalakṣaṇaṃ tadekadeśānām astīti yuktas teṣāṃ pradeśapradeśibhāvaḥ kālas tu naikadravyaṃ tasyāsaṃkhyeyaguṇadravyapariṇāmatvāt ekaikasmiṃl lokākāśapradeśe kālāṇor ekaikasya dravyasyānaṃtaparyāyasyānabhyupagame taddeśavartidravyasyānaṃtasya paramāṇvāder anaṃtapariṇāmānupapatter iti dravyato bhāvato vā vibhāgavattve sādhye kālasya na siddhasādhanaṃ nāpi gaganādinānaikāṃtiko hetuḥ kṣityādinidarśanaṃ sādhyasādhanavikalam ity api na maṃtavyaṃ tatkāryasyāṃkurāder vibhāgavataḥ pratīteḥ kṣityādeś ca dravyato bhāvataś ca vibhāgatvasiddher iti sūktaṃ vibhāgarahite hetau vibhāgo na phale kvacit iti

kim anena sūtreṇa kṛtam ity āha

kṛteti śeṣaḥ

svāṃs tu kṛtino viśeṣeṇa mānayaṃtīti vimānāni teṣu bhavā vaimānikāḥ pare pi vaimānikāḥ syur evam iti cen na vaimānikanām akarmodaye sati vaimānikā iti vacanāt tena śreṇīṃdrakapuṣpaprakīrṇakabhedāt trividheṣu vimāneṣu bhavā devā vaimānikanāmakarmodayādvaimānikā ity adhikṛtā veditavyāḥ

saudharmādayo cyutāṃtāḥ kalpopapannā iṃdrādidaśatayakalpanāsadbhāvāt kalpopapannanāmakarmodayavaśavartitvāc ca na bhavanavāsyādayas teṣāṃ tadabhāvāt naca graiveyakā navānudiśāḥ paṃcānuttarāś ca kalpātītāḥ kalpātītanām akarmodaye sati kalpātītatvāt teṣām iṃdrādidaśatayakalpanāvirahāt sarveṣām aham iṃdratvāt

na vaimānikās tridhā caturdhā vānyathā vā saṃbhāvyaṃte dvividheṣv evānyeṣām aṃtarbhāvāt te ca katham avasthitāḥ

sāmīpye voparyuparīti dvitvaṃ teṣām asaṃkhyeyayojanāṃtaratve pi tulyajātīyavyavadhānābhāvāt sāmīpyopapatteḥ kim atroparyuparīty anenābhisaṃbadhyate kalpā ity eke kalpopapannā ity atra kalpagrahaṇasyopasarjanībhūtasyāpi viśeṣaṇenābhisaṃbaṃdhāt rājapuruṣo 'yaṃ kasya rājña iti yathā pratyāsatter durvyapekṣitatvād iti tan na budhyāmahe vaimānikā ity adhikarārthaṃ vacanam ity etasya vyāghātāt yathā hi vaimānikā devāḥ kalpopapannāḥ kalpātītāś ceti saṃbadhyate tathoparyuparīty api ta eveti yuktaṃ na hi devā eva nirviśeṣaṇā uparyuparīty ucyate yenāniṣṭaprasaṃgaḥ kiṃ tarhi madhyastheṃdrakatiryagavasthitaśreṇiprakīrṇakavimānalakṣaṇakalpopapannatvaviśeṣaṇākrāṃtāḥ kalpātītatvaviśeṣaṇākrāṃtāś ca yathopavarṇitasanniveśāḥ saṃbadhyaṃte tathā ca niravadyo nirdeśaḥ sarvāniṣṭanivṛtteḥ tathā hi

na hi yathā bhavanavāsino vyaṃtarāś cādhastiryak samavasthitayo jyotiṣkās tiryak sthitayas tathā vaimānikā iṣyaṃte teṣām uparyupari samavasthitatvāt uparyupari vacanenaiva nirṇayāt

sudharmā nāma sabhā sāsminn astīti saudharmaḥ kalpaḥ 'tad asminn astītyaṇ' tatkalpasāhacaryādiṃdro pi saudharmaḥ īśāno nāmeṃdraḥ svabhāvataḥ īśāno sya nivāsaḥ kalpa aiśānaḥ 'tasya nivāsaḥ' ityaṇ tatsāhacaryādiṃdro py aiśānaḥ sanatkumāro nāmeṃdraḥ svabhāvataḥ tasya nivāsaḥ kalpaḥ sānatkumāraḥ tatsāhacaryād iṃdro pi sānatkumāraḥ māheṃdro nāmeṃdraḥ svabhāvataḥ tasya nivāsaḥ kalpo māheṃdraḥ tatsāhacaryādiṃdro pi māheṃdraḥ brahmanāmeṃdraḥ tasya loko brahmalokaḥ kalpo brahmottaraś ca lāṃtavādayo cyutāṃtā iṃdrās tatsāhacaryāt kalpā api lāṃtavādayaḥ iṃdralokapuruṣasya grīvāsthānīyatvād grīvāḥ grīvāsu bhavāni graiveyakāṇi vimānāni tatsāhacaryādiṃdrā api graiveyakāḥ vijayādīni vimānāni paramābhyudayavijayād anvarthasaṃjñāni tatsāhacaryād iṃdrā api vijayādināmānaḥ sarvārthānāṃ siddheḥ sarvārthasiddhivimānaṃ tatsāhacaryādiṃdro pi sarvārthasiddhaḥ tasya pṛthaggrahaṇaṃ dvaṃdve kartavye pi sthityādiviśeṣapratipattyarthaṃ sarvārthasiddhasya hi sthitir utkṛṣṭā jaghanyā ca trayastriṃśatsāgaropamā vijayādibhyo jaghanyato dvātriṃśatsāgaropamasthitibhyo viśiṣṭā prabhāvataś ca tato lpaprabhāvebhyaḥ iti śrūyate graiveyakāṇāṃ pṛthaggrahaṇaṃ kalpātītatvajñāpanārthaṃ navaśabdasyāvṛttikaraṇam anudiśasūcanārthaṃ diśa ānupūrvyeṇānudiśaṃ vimānānīti pūrvapadārthapradhānā vṛttiḥ dikchabdasya śaradāditvāt ākārāṃtasya vādiśāśabdasya bhāvāt tatsāhacaryād iṃdrā apy anudiśās te ca nava saṃti graiveyakāṇām uparīti śravaṇāt nanu ca saudharmaiśānayoḥ keṣāṃcid apy uparibhāvābhāvād avyāpakatoparibhāvasya syād ity āśaṃkāyām idam āha

kutaḥ punar dvayor dvayor uparyuparibhāvaḥ prāggraiveyakebhya evety āha

saudharmetyādisūtre nirdiṣṭānāṃ saudharmeśānādīnāṃ śreṇīṃdrakaprakīrṇakātmakapaṭalabhāvāpannānāṃ vimānānām uparyupari dvaṃdvavartanaṃ vibhāvyate ānataprāṇatadvaṃdvam anaṃtamāraṇācyutayor iti sūcanād anyāvṛttyakaraṇe prayojanābhāvāt tac ca dvaṃdvavartanaṃ kalpeṣv eva vibhāvyate tadaṃte vṛttyakaraṇāt prāg eva saudharmaiśānayoḥ sānatkumāramāheṃdrayor ity avṛtyakaraṇāt tata eva navasu graiveyakeṣv ekaśo vartanaṃ vibhāvyate navasvanudiśeṣu ca tatra digvidigvartyekaikavimānamadhyagasyeṃdrakavimānasyaikatvāt tata evānuttarasaṃjñānāṃ paṃcānām ekaśo vartanaṃ vibhāvyate digvakartyekaikavibhānamadhyagasyeṃdrakasya sarvārthasiddhasyaikatvāt arthataś caivaṃ vibhāvyate anyathoktanirdeśakramasya prayojanānupapatteḥ

te ca sūtriteṣu saudharmādiṣu kalpeṣu kalpātīteṣu ca vaimānikā devāḥ

svopāttāyuṣa udayāt tasmin bhave tena śarīreṇāvasthānaṃ sthitiḥ śāpānugrahaṇalakṣaṇaḥ prabhāvaḥ sadvedyodaye satīṣṭaviṣayānubhavanaṃ sukhaṃ śarīravasanābharaṇādidīptir dyutiḥ kaṣāyānuraṃjitā yogapravṛttir leśyoktā tasyā viśuddhir leśyāviśuddhiḥ iṃdriyasyāvadheś ca viṣayo gocaraḥ pratyeyaḥ viṣayaśabdasyeṃdriyāvadhibhyāṃ pratyekam abhisaṃbaṃdhāt anyathoparyupari devānām iṃdriyādivṛddhiprasaṃgāt siddhāṃtavirodhāpatteḥ sthityādīnāṃ dvaṃdve sthitiśabdasyādau grahaṇaṃ tatpūrvakatvāt prabhāvādīnāṃ tebhyas tataḥ ity atropādāne 'hīyarahoritasiḥ tair vā tatas tasi prakaraṇe āṭyādibhya upasaṃkhyānam iti' tasiḥ uparyupari vaimānikā iti cānuvartate tenaivam abhisaṃbaṃdhaḥ kriyate uparyupari vaimānikāḥ pratikalpaṃ pratiprastāraṃ ca sthityādibhir adhikā iti

kutas te tathā siddhā ity āha

manuṣyādau sthites tāvattāratamyasya darśanād devānām uparyupari sthityādhikyaṃ dṛṣṭaṃ saṃbhāvyate yeṣām api samānā sthitiḥ teṣām api guṇato dhikatvasiddheḥ prabhāvasya tāratamyadarśanaṃ tenādhikaṃ yaḥ prabhāvaḥ saudharmakalpe nigrahānugrahaṇaparābhiyogādiṣu tadanaṃtaguṇatvād uparyupari devānāṃ kevalaṃ maṃdābhimānatayālpasaṃkleśatayā ca na pravartanaṃ evam iha sukhasya tāratamyadarśanāt teṣāṃ sukhenādhikyaṃ dyutyā tāratamyadarśanād iti dyutyādhikyaṃ leśyāviśuddhes tāratamyadarśanāt tayādhikyaṃ samānaleśyānām api karmaviśuddhyadhikatvasiddheḥ iṃdriyaviṣayasya tāratamyadarśanād iṃdriyaviṣayeṇādhikyaṃ tadvadavadhiviṣayeṇa tathā saṃbhāvanāyāṃ bādhakābhāvāt gatyādibhir adhikatvaprasaṃge tannivṛttyartham āha

ubhayanimittavaśād deśāṃtaraprāptinimittaḥ kāyaparispaṃdo gatiḥ śarīram iha vaikriyikam uktalakṣaṇaṃ grāhyaṃ lobhakaṣāyodayān mūrchā parigraho vakṣyamāṇaḥ mānakaṣāyodayāt pratiyogeṣv apraṇatipariṇāmo 'bhimānaḥ gatiśarīraparigrahābhimānair gatiśarīraparigrahābhimānataḥ uparyupari vaimānikāḥ pratikalpaṃ pratiprastāraṃ ca hīnāḥ pratyetavyāḥ kutas te tathety āha

gatyā tāvad uparyupari hīnā devās tatkāraṇasya viṣayābhiṣv aṃgodrekasya hīnatvāt tathā pariṇāmenotpatteḥ śarīreṇāpi hīnās tatkāraṇasya pravṛddhaśarīranāmakarmodayasya hīnatvāt saudharmaiśānayor devānāṃ śarīraṃ saptaratnipramāṇaṃ sānatkumāramāheṃdrayor aratnihīnaṃ tato py aratnihīnaṃ kāpiṣṭāṃteṣu tato pi sahasrārāṃteṣv aratnihīnaṃ tato py ānataprāṇatayor ardharatnihīnaṃ tato py āraṇācyutayoḥ tato py adhograiveyakeṣu tato madhyagraiveyakeṣu tato py upari graiveyakeṣv anudiśavimāneṣu ca tato nuttareṣu tatrāratnimātratvād devaśarīrasyeti hi śrutiḥ parigraheṇāpi vimānaparivārādilakṣaṇena hīnāḥ tatkāraṇasya prakṛṣṭasyābhāvāt saudharmādiṣu hi devānām uparyupari nāmakarmaviśeṣo lpālpatarālpatamavimānaparivārahetur aṃtaraṃgo bahiraṃgas tu kṣetraviśeṣādir iti kāraṇāpakarṣatāratamyāt kāryāpakarṣatāratamyā siddhiḥ kuto bhimānena hīnās te tatkāraṇaprakarṣasyābhāvād eva kiṃ punar abhimānakāraṇaṃ śarīriṇāmapratanukaṣāyatvaṃ manasaḥ saṃkleśo vadhiśuddhivirahād atattvāvalokanam asaṃvegapariṇāmaś ca tasya hānitāratamyād uparyupari devānām abhimānahānitāratamyaṃ tat punar abhimānakāraṇasya hānitāratamyaṃ tatpratipakṣabhūtānām atanukaṣāyatvālpasaṃkleśāvadhiviśuddhitattvāvalokanasaṃvegapariṇāmādhikyānāṃ tāratamyād upapadyate pūrvajanmopāttaviśuddhādhyavasāyaprakarṣatāratamyād uparyupari teṣām upapādasya ghaṭanāc ca kathaṃ punar uparyuparibhāvo vaimānikānāṃ saṃgacchata ity āśaṃkāyām idam āha

pūrvajanmabhāvisvapariṇāmaviśeṣaviśuddhitāratamyopāttaśubhakarmaviśeṣaprakarṣatāratamyāt sthityādibhir ādhikyaṃ tāvad vaimānikānāṃ sūtritaṃ sarvathā bādhakavidhuratvāt tadanyathānupapattyā ca teṣām uparyuparibhāvasya saṃgatiḥ pūrvajanmabhāvisvapariṇāmaviśeṣaviśuddhitāratamyopāttaśubhakarmatāratamyāt sthityādibhir ādhikyasya darśanāt kṣīṇānyathānupapattir iti cen na tadādhikyaviśeṣasya teṣām uparyuparibhāvenānyathānupapattisiddheḥ

athādyeṣu triṣu nikāyeṣu leśyāvidhānam uktaṃ vaimānikanikāye saṃpratyucyate

nanu ca pūrvam etadvaktavyaṃ tatra punar leśyābhāvāt sūtrasya lāghavopapatteḥ āditas triṣu pītāṃtaleśyāḥ tataḥ pītapadmaśuklā dvitriśeṣeṣv iti tad asat tatra saidharmādigrahaṇe sūtragauraprasaṃgād agrahaṇe bhisaṃbaṃdhānupapatteḥ saṃkṣepārtham ihaiva vacanopapatteḥ pītapadmaśuklānāṃ dvaṃdve pītapadmayor uttarapadikaṃ hrasvatvaṃ drutāpāttaparakaraṇān madhyamaviḍaṃbitayor upasaṃkhyānam ity ācāryavacanadarśanāt madhyamāśabdasya viḍaṃbitottarapade dvaṃdve pi hrasvatvasiddheḥ tataḥ pītapadmaśuklaleśyāḥ yeṣāṃ devānāṃ te pītapadmaśuklaleśyā iti dvaṃdvapūrvāny apadārthā vṛttiḥ dvitriśeṣeṣv ity adhikaraṇanirdeśād dvayādivikalpādīnām ādhāratvasiddheḥ kathaṃ punaḥ pītādayo leśyās tadādheyānaḥ devānāṃ vijñeyā ity āvedyate

dvayoḥ saudharmaiśānayoḥ sānatkumāramāheṃdrayoś ca pītaleśyāḥ dvayor brahmalāṃtavakalpayoḥ śuklasatārakalpayoś ca padmaleśyāḥ dvayor ānataprāṇatayor āraṇācyutayoś ca śuklaleśyāḥ triṣv adhograiveyakeṣu triṣu madhyamagraiveyakeṣu triṣūparigraiveyakeṣu ca śuklaleśyāḥ śeṣeṣv anudiśeṣu paṃcasv anuttareṣu ca śuklaleśyā iti sūtravākyaprabhedatāṃ pratyetavyāḥ catuḥśeṣeṣv iti vaktavyaṃ spaṣṭārtham iti cet na aviśeṣeṇa caturṣu māheṃdrāṃteṣu pītāyāḥ prasaṃgāt caturṣu ca sahasrāṃteṣu kalpeṣu padmāyāḥ prasakteḥ śeṣeṣu cānatādiṣu śuklaleśyāyāḥ samanuṣaṃgāt tathācāryavirodhaḥ syāt tatra hi saudharmaiśānayoḥ devānāṃ pītā leśyeṣyate sānatkumāramāheṃdrayoḥ pītapadmā tataḥ kāpiṣṭāṃteṣu padmā tataḥ sahasrārāṃteṣu padmaśuklā tato 'cyutāṃteṣu śuklā tataḥ śeṣeṣu paramaśukleti kathaṃ sūtreṇānabhihitoyaṃ viśeṣaḥ pratīyate pītāgrahaṇena pītapadmayoḥ saṃgrahāt padmāgrahaṇena padmaśuklayoḥ ity āhuḥ kathaṃ tathā loke śabdavyavahāradarśanāt chatriṇo gacchaṃtīti yathā chatrisahacaritānām achatriṇām api chatrivyapadeśāt pāṭhāṃtare pi yathā vyākhyānād adoṣa iti cen na aniṣṭaśaṃkānivṛttyarthatvāt dvitreśeṣeṣv iti pāṭhasya catuḥśeṣeṣv iti tu pāṭhe caturṇāṃ caturṇām uparyuparibhāve 'niṣṭaḥ śakyeta tannivṛttir yathānyāsavacane kṛtā bhavati yathāsaṃkhyaprasaṃgād atrāpy aniṣṭam iti cen na dvyādiśabdānām aṃtarnītavīpsārthatvād dvibhojanādivat dine dine dvibhojane yasya sa dvibhojana ityādayo yathāntarnītavīpsārthās tathoparyupari dvayor dvayos triṣu śeṣeṣu śeṣeṣv ity aṃtarnītavīpsārthā dvyādiśabdā iha vyākhyāyaṃte tato na yathāsaṃkhyaprasaṃgo vākyabhedād vyākhyānāc ca pītamiśrapadmamiśrapadmaśuklaleśyā dvidvicatuḥśeṣeṣv iti pāṭhāṃtaram anye manyaṃte tatra sūtragauravaṃ tadavasthaṃ athavāstu yathāsaṃkhyam abhisaṃbaṃdhasthāpi nāniṣṭaprasaṃgaḥ kathaṃ dvayoḥ yugalayoḥ pītaleśyā sānatkumāramāheṃdrayoḥ padmaleśyāyāḥ avivakṣātaḥ brahmalokādiṣu triṣu kalpayugaleṣu padmaleśyā śeṣeṣu sattārādiṣu śuklaleśyā padmaleśyāyā avivakṣātaḥ ity uktau abhisaṃbaṃdhāt tato na kaścid ārṣavirodhaḥ

saudharmādigrahaṇam anuvartate tenāyam arthaḥsaudharmādayaḥ prāggraiveyakebhyaḥ kalpā iti saudharmādisūtrānaṃtaram idaṃ sūtraṃ vaktavyam iti cen na sthitiprabhāvādisūtratrayasya vyavadhānaprasaṃgāt sati vyavadhāne 'nena vidhīyamāno rthaḥ kalpeṣv eva syād anaṃtaratvāt ke punaḥ kalpātītā ity āha

nanu ca pariśeṣād graiveyakādīnāṃ kalpātītatvasiddhau bhavanavāsyādīnāṃ kalpātītatvaprasaṃga iti cen na uparyuparīty anuvartanāt

etyāsmiṃl līyata ity ālayo nivāsaḥ brahmaloka ālayo yeṣāṃ te brahmalokālayāḥ sarvabrahmalokadevānāṃ laukāṃtikatvaprasaṃga iti cen na lokāṃtopaśleṣāt brahmalokasyāṃto hi lokāṃtaḥ lokāṃte bhavā laukāṃtikā iti na sarvatra brahmalokadevās tathā athavā lokaḥ saṃsāraḥ janmajarāmṛtyusaṃkīrṇaḥ tasyāṃto lokāṃtaḥ tatprayojanā laukāṃtikāḥ te hi parītasaṃsārāḥ tataś cyutvā ekaṃ garbhavāsam avāpya parinirvāṃti kiṃ punar anena sūtreṇa kriyata ity āha

laukāṃtikānāṃ kalpopapannakalpātītebhyo nyatvaṃ mā bhūd iti teṣāṃ kalpavāsiniyamo 'nena kriyate na tato devānāṃ caturṇikāyatvaniyamo virudhyate

tadviśeṣapratipādanārtham āha

kim ime sārasvatādayaḥ pūrvottarādidikṣu yathākramaṃ tad yathāaruṇasamudraprabhavo mūle saṃkhyeyayojanavistāras tamasaḥ skaṃdhaḥ samudravalayākṛtir iti tīvrāṃdhakārapariṇāmaḥ sa ūrdhvaṃ kramavṛddhyā gacchan madhye ṃte vā saṃkhyeyayojanabāhulyaḥ ariṣṭavimānasyādhobhāge sametaḥ kukkuṭakuṭīvadavasthitaḥ tasyopari tamorājayoṣṭā vyutpattyāriṣṭeṃdrakavimānasamaprāṇidhayaḥ tatra catasṛṣv api dikṣu dvaṃdvaṃ gatās tiryagālokāṃtāt tadaṃtareṣu pūrvottarakoṇādiṣu sārasvatādayo yathākramaṃ veditavyāḥ caśabdasamuccitāḥ sārasvatādyaṃtarālavartinaḥ pare 'gnyābhasūryābhādayo dvaṃdvavṛttyā sthitāḥ pratyetavyāḥ tad yathāsārasvatādityayor aṃtarāle 'gnyābhasūryābhāḥ ādityavahnayoś caṃdrābhasatyābhāḥ vahnyaruṇayoḥ śreyaskarakṣemaṃkarāḥ aruṇagardatoyayor vṛṣabheṣṭakāmacārāḥ gardatoyatuṣitayor nimāṇarajodigaṃtarakṣitāḥ tuṣitāvyābādhayor ātmarakṣitasarvarakṣitāḥ avyābādhāriṣṭayor marudvasavaḥ ariṣṭasārasvatayor aśvaviśvāḥ tāny etāni vimānānāṃ nāmāni tannivāsināṃ ca devānāṃ tatsāhacaryāt tatra sārasvatāḥ saptaśatasaṃkhyāḥ ādityā vahnayaḥ saptasahasrāṇi saptādhikāni aruṇāś ca tāvaṃta eva gardatoyā navasahasrāṇi navottarāṇi tuṣitāś ca tāvaṃta eva avyābādhā ekādaśasahasrāṇy ekādaśāni ariṣṭā api tāvaṃta eva caśabdasamuccitānāṃ saṃkhyocyateagnyābhe devāḥ saptasahasrāṇi saptādhikāni sūryābhe navanavottarāṇi caṃdrābhe ekādaśaikādaśottarāṇi satyābhe trayodaśa trayodaśottarāṇi śreyaskare paṃcadaśapaṃcadaśottarāṇi kṣemaṃkare saptadaśasaptadaśottarāṇi vṛṣabheṣṭe ekonaviṃśatyekonāviṃśatyadhikāni kāmacāre ekaviṃśatyekaviṃśatyadhikāni nirmāṇarajasi trayoviṃśatitrayoviṃśatyadhikāni digaṃtarakṣite paṃcaviṃśatipaṃcaviṃśatyadhikāni ātmarakṣite saptaviṃśatisaptaviṃśatyadhikāni sarvarakṣite ekān na triṃśadekān na triṃśadadhikāni maruti ekatriṃśadekatriṃśadadhikāni vasuni trayastriṃśattrayastriṃśadadhikāni aśve paṃcatriṃśatpaṃcatriṃśadadhikāni viśve saptatriṃśatsaptatriṃśadadhikāni ta ete caturviṃśatir laukāṃtikagaṇāḥ samuditāḥ catvāriṃśatsahasrāṇi aṣṭasaptatiś ca śatāni ṣaḍuttarāṇi sarve svataṃtrāḥ hīnādhikatvābhāvāt viṣayarativirahād devarṣayaḥ tata evetareṣāṃ devānām arcanīyāḥ caturdaśapūrvadharāḥ satataṃ jñānabhāvanāvahitamanasaḥ nityaṃ saṃsārād udvignāḥ anityāśaraṇādyanuprekṣāvahitacetasaḥ tīrthakaraniḥkramaṇaprabodhanaparāḥ nāmakarmaviśeṣodayād upajāyaṃte

yathaikacaramā laukāṃtikāḥ sarve nvarthe saṃjñāṃ prāptāḥ sūtritāḥ tathā śakrādayaś ca teṣām upalakṣaṇatvāt kva punar dvicaramā ity āha

ādiśabdaḥ prakārārthaḥ kaḥ prakāraḥ samyagdṛṣṭitve nirgraṃthatve ca satyupapādaḥ sa ca vijayasyeva vaijayaṃtāparājitānām anudiśānām apy astīti tatrādiśabdena gṛhyaṃte sarvārthasiddhasya grahaṇaprasaṃga iti cen na tasyānvarthasaṃjñākaraṇāt pṛthagupādānāc ca laukāṃtikavadekacaramatvasiddheḥ kathaṃ punar vijayādīnāṃ dvicaramatvaṃ manuṣyabhavāpekṣāyāṃ tathaiva vyākhyāprajñaptidaṃḍake 'bhidhānāt devabhavāpekṣāyām api tricaramatvaprasaṃgāt manuṣyabhavasya punar ekasya mukhyacaramatvaṃ yenaiva nirvāṇaprāpteḥ aparasya tu caramapratyāsatter upacaritaṃ caramatvaṃ sajātīyasya vyavadhāyakasyābhāvāt tasya tatpratyāsattisiddheḥ dvau caramau manuṣyabhavau yeṣāṃ te dvicaramāḥ devāḥ vijayādiṣu pratipattavyāḥ athānyatra saudharmādiṣu kiyaccaramā devā ity āvedayitum āha

yato laukāṃtikānāṃ sarvārthasiddhasya śakrasya ca tadagramahiṣyā lokapālādīnām ekacaramatvam uktaṃ tathā vijayādidevānāṃ dvicaramatvaṃ tato nyatra saudharmādiṣu niyamo nāstīti gamyate

iti tattvārthaślokavārtikālaṃkāre caturthādhyāyasya prathamam āhnikam

aupapādikāś ca manuṣyāś caupapādikamanuṣyā ityatra dvaṃdve bhyarhitatvād aupapādikaśabdasya pūrvanipātaḥ manuṣyaśabdasyālpākṣaratve pi tasmād uttaratra prayogaḥ abhyarhitatvasyālpākṣarāpavādatvāt tebhyo nye śeṣāḥ saṃsāriṇaḥ tiryagyonayaḥ pratyeyāḥ tiryagnāmakarmodayasadbhāvāt na punaḥ siddhāḥ saṃsāriprakaraṇe tadaprasaṃgāt kasmāt punar hi te bhidhīyaṃte tiryakprakaraṇe teṣām abhidhānārhatvāt ity āśaṃkamānaṃ pratyāha

adholokaṃ madhyalokam ūrdhvalokaṃ cābhidhāya yad atra prakaraṇābhāve pi tiryagyonijānāṃ nirūpaṇaṃ sūtrakāreṇa kṛtaṃ tat teṣāṃ sarvalokaśrayatvapratipattyarthaṃ saṃkṣepārthaṃ ca tiryakprakaraṇe sya sūtrasyābhidhāne sarvatiryagbhedavacane sati sūtrasya gauravaprasaṃgāt sarvalokāśrayatvaṃ punar eṣāṃ pariśeṣāt yojyate tiryagyonayo dvividhāḥ sūkṣmā bādarāś ca sūkṣmabādaranāmakarmadvaividhyāt tatra sūkṣmāḥ sarvalokavāsinaḥ bādarās tu niyatāvāsā iti niyatāvāsabhedanirūpaṇaṃ tiryagyoniśabdaniruktayā lakṣaṇanirūpaṇaṃ tiraścī nyagbhūtopajātā yonir yeṣāṃ te tiryagyonaya iti manuṣyādīnāṃ keṣāṃcit paropabāhyatvāt tiryagyonitvaprasaṃgād iti cen na tiryagnāmakarmodaye satīti vacanāt

saṃprati bhavanavāsināṃ tāvad utkṛṣṭasthitipratipādanārtham āha

asurādīnāṃ sāgaropamādibhir abhisaṃbaṃdho yathākramaṃ

dvivacananirdeśād dvitvagatiḥ adhike ity adhikāra āsahasrārāt

adhikārāt sāgaropamādhikāni ceti saṃpratyayaḥ

sapte tyanuvartate tena sānatkumāramāheṃdrayor upari dvayoḥ kalpayoḥ saptasāgaropamāṇi tribhir adhikāni iti daśa sādhikāni sthitiḥ tayor upari dvayoḥ kalpayoḥ sapta saptādhikānīti caturdaśādhikānīti tayor upari dvayoḥ sapta navabhir adhikānīti ṣoḍaśādhikāni tayor upari dvayoḥ saptaikādaśabhir adhikānīty aṣṭadaśādhikāni tayor upari dvayor ānataprāṇatayoḥ saptatrayodaśabhir adhikānīti viṃśatir eva tayor upari dvayor āraṇācyutayoḥ saptapaṃcadaśabhir adhikānīti dvāviṃśatir eva tuśabdasya viśeṣaṇārthatvāt āsahasrād adhikārāt paratrādhikānīty abhisaṃbaṃdhābhāvaḥ

adhikārād adhikasaṃbaṃdhaḥ graiveyakebhyo vijayādīnāṃ pṛthaggrahaṇam anudiśasaṃgrahārthaṃ pratyekam ekaikavṛddhyabhiṃsaṃbaṃdhārthaṃ navagrahaṇaṃ sarvārthasiddhasya pṛthaggrahaṇaṃ vikalpanivṛttyarthaṃ

kā punar iyaṃ bhavanavāsyādīnāṃ sthitir uktety āha

avarāyāḥ sthiter uttaratra vacanād iha bhavanavāsinām ekena sūtreṇa vaimānikānāṃ ca caturbhiḥ sūtrair viśeṣeṇa yā sthitiḥ paroktā sā parotkṛṣṭeti gamyate

kā punar avarety āha

pariśeṣāt saudharmaiśānayor devānām avarā sthitir iyaṃ vijñāyate tato nyeṣām uttaratra jaghanyasthiter vakṣyamāṇatvāt

tata evānaṃtarasūtreṇa sānatkumārādiṣu jaghanyā sthitir ucyate

aparety anuvartate tena parataḥ parato yā ca parā sthitiḥ sā pūrvā pūrvānaṃtarā parasminn avarā sthitir iti saṃpratyayaḥ adhikagrahaṇānuvṛtteḥ sātirekasaṃpratyayaḥ ā vijayādibhyo dhikāraḥ anaṃtareti vacanaṃ vyavahitanivṛttyarthaṃ sarvety etāvatyucyamāne vyavahitagrahaṇaprasaṃgas tatrāpi pūrvaśabdapravṛtteḥ

kimarthaṃ nārakāṇāṃ jaghanyā sthitir iha niveditety āha

nārakāṇāṃ ca saṃkṣepād atraiva tadanaṃtare devasthitiprakaraṇe pi nārakasthitivacanaṃ saṃkṣepārthaṃ

pṛthivyāṃ narakāṇām avarasthitir iti ghaṭanīyaṃ

daśavarṣasahasrāṇi devānām avarā sthitir iti saṃpratyayaḥ

aparā sthitir daśavarṣasahastrāṇīti caśabdena samuccīyate

atha vyaṃtarāṇāṃ parā kā sthitir ity āha

sthitir iti saṃbaṃdhaḥ

palyopamam adhikaṃ parā sthitighaṭanā

sthitir jyotiṣkāṇām iti saṃpratyayas teṣām anaṃtaratvāt

yathā vyaṃtarāṇāṃ palyopamam adhikaṃ parā sthitiḥ tadvat jyotiṣkāṇām api tad jñeyaṃ tadaṣṭabhāgaḥ punar avarā sthitir jyotiṣkāṇāṃ pratītā atha madhyamā sthitiḥ kuto vagamyata ity āha

parāparasthitivacanasāmarthyāt madhyamānekavidhā sthitir devanārakāṇāṃ tiryaṅmanuṣyāṇām iva saṃbhāvyā sā ca karmavaicitryasiddhiṃ prāpya vyavatiṣṭhate tataḥ karmavecitryam anumīyate sthitivaicitryasiddher anyathānupapatteḥ karmavaicitryābhāve pi ghaṭādīnāṃ sthitivaicitryadarśanād asiddhāny athānupapattir iti ye 'bhyamanyaṃta te 'nabhijñā eva ghaṭādīnām api vicitrāyāḥ sthites tadupabhoktṛprāṇikarmabhir vicitrair nivartanāt kuṃbhakārādidṛṣṭatatkāraṇānāṃ vyabhicārāt adṛṣṭakāraṇānapekṣitve tadaghaṭanāt samānakuṃbhakārādikāraṇānāṃ samānakālajanmanāṃ sadṛśakṣetrāṇāṃ samānakāraṇānāṃ ca ghaṭādīnāṃ samānakālasthitiprasaṃgāt mudgarādivināśakaraṇasaṃpātavaicitryād dṛṣṭād eva ghaṭasthitivaicitryam iti cet tad eva kutaḥ samānakāraṇāditve pi teṣām iti ciṃtyaṃ svakāraṇaviśeṣād dṛṣṭād eveti cen na mudgarādivināśakāraṇasaṃpātahetoḥ puruṣaprayatnādeḥ paridṛṣṭasya vyabhicārāt samāne pi tasmin kvacit tatsaṃpātādarśanāt samāne pi ca tatsaṃpāte tadvināśāpratīteḥ kāraṇāṃtarasya siddheḥ sūkṣmo bhūtaviśeṣaḥ sarvathā vyabhicāravarjito vividhaḥ kāraṇāṃtaram iti cet tad eva karmāsmākaṃ siddhaṃ tasya sūkṣmabhūtaviśeṣasaṃjñāmātraṃ tu bhidyate paridṛṣṭasya sūkṣmabhūtaviśeṣasya vyabhicāravarjitatvāsaṃbhavāt atha kim ete saṃsāriṇo jīvāḥ karmavaicitryāt sthitivaicitryam anubhavaṃto nānātmānaḥ pratyekāyattaikātmānaḥ iti yadi nānātmānas tadā nu saṃbaṃdhānādyabhāvaḥ syād ekasaṃtāne pi nānāsaṃtānavat athaikātmānas tadānubhavasmaraṇādisaṃkramānupapattiḥ paurvāparyāyogād iti vadaṃtaṃ pratyāha

yasmād dvitīyādhyāye svatattvalakṣaṇādibhiḥ svabhāvaiḥ saṃsāriṇo jīvāḥ pratyekaṃ niścitās tṛtīyacaturthādhyāyayoś cādhārādiviśeṣair nānāvidhair adhyavasitās tato nānaikātmatayā vyavasthitāḥ na punar nānātmāna evaikātmāna eva vā sarvārthakriyāvirahāt teṣām asattvaprasaṃgāt saṃś ca sarvasaṃsārī jīva iti niścitaprāyaṃ abhāvavilakṣaṇatvaṃ hi sattvaṃ tac ca nāstīty ekasvabhāvād dhi bhāvād vailakṣaṇyaṃ nānāsvabhāvatvaṃ jīvasya kuta ity āha

sarvo hi bhāvo janma pratipadyate nimittadvayavaśād ātmalābham āpadyamānasya jāyata ity asya viṣayatvāt yathā suvarṇaṃ kaṭakāditvena astitvaṃ ca pratipadyate svanimittavaśād avasthām āvibhrato rthasyāstīti pratyayābhidhānagocaratvāt nivṛtiṃ ca prapadyate tata evāvasthāṃtarāv āptidarśanāt pariṇamate ity asya viṣayatvāt vṛddhiṃ ca pratipadyate anivṛttapūrvasvabhāvasya bhāvāṃtareṇādhikyaṃ labhamānasya varddhate ity asya viṣayatvāt apakṣayaṃ ca prapadyate krameṇa pūrvabhāvaikadeśavinivṛttiṃ prāpnuvato vastuno pakṣīyata ityasya viṣayatvāt vināśaṃ ca pratipadyate tatparyāyasāmānyanivṛttiṃ samāsādayato rthasya naśyatīty asya gocaratvāt tathā jīvā api bhāvāḥ saṃtaḥ ṣaṅvidhaṃ vikāraṃ prapadyaṃte abhāvavilakṣaṇatvād ityek teṣāṃ yady avastuvilakṣaṇatvaṃ sattvaṃ dharmas tadā na samyag idaṃ sādhanaṃ pratikṣaṇapariṇāmenaikena abhāvavilakṣaṇatvaṃ vastutvaṃ tadā yuktaṃ tato jīvasya ṣaṅvikāraprāptisādhanaṃ vastutvasya tadavinābhāvasiddheḥ athāsattvadharmavilakṣaṇatvaṃ sattvaṃ dharmas tadā na samyag idaṃ sādhanaṃ pratikṣaṇapariṇāmaikena ṛjusūtraviṣayeṇa vyavahāranayagocareṇa dravyeṇa ca vyabhicārāt tasya ṣaṅvidhavikārābhāve pi sattvadharmāśrayatvenābhāvavilakṣaṇatvasiddher anyathā siddhāṃtavirodhāt nanu ca vastutvam apy abhāvavilakṣaṇatvaṃ na jīvānāṃ ṣaṅvidhavikāraprāptiṃ sādhayati tasyāstitvamātreṇa vyāptatvād iti manyamānaṃ pratyāha

eteṣv astitvādiṣu madhye astitvam evātmāno bibhrati nānyaṃ paṃcavidhaṃ janmādivikāraṃ teṣāṃ nityaikarūpatvāt svarūpeṇa śaśvadastitvopapatter ity eke tan na samyak teṣāṃ janmādidarśanāt manuṣyādīnāṃ hi dehināṃ bālyādibhāvena janmādayaḥ pratīyaṃte muktātmanām api muktatvādinā te saṃbhāvyaṃta iti pratītiviruddhaṃ jīvānāṃ janmādivikāravikalatvavacanam

yathā hi pradhānaṃ bhāvas tathātmāpi sann abhyupagaṃtavyaḥ sattvaṃ cārthakriyayā vyāptaṃ tadabhāve svapuṣpavatsattvānupapatteḥ sā cārthakriyā kramayaugapadyābhyāṃ vyāptā tadvirahe rthakriyāvirahāt tadvat te ca kramayaugapadye vikāratvena vyāpte janmādivikārābhāve kramānupalabdher ātmano 'sattvaprasakter ity uktaprāyaṃ

yathaiva hi janmavināśāstitvāpekṣaṇam api na paramārthasattvaṃ tathā vivartanaparivardhanaparikṣayaṇātmakatvāpāye pi tathā pratīyate anyathā kūṭasthātmanīva khe puṣpavad vā cetanasya sattvānupapatteḥ svabhāvāṃtareṇopapattir eva pariṇāmo vṛddhiś cādhikyenotpattir apakṣayas tu vināśa eveti na ṣaṅvikāro jīva iti cen na anvitasvabhāvāparityāgena sajātīyetarasvabhāvāṃtaramātraprāpteḥ pariṇāmatvād ādhikyenotpatteś ca vṛddhitvād deśato vināśasyāpakṣayatvāt pariṇāmādīnāṃ vināśotpādāstitvebhyaḥ kathaṃcid bhedavacanāt jīvasyānvitasvabhāvāsiddher yathoktapariṇāmād anupapattir iti cen na tasya purastād anvitasya bhāvasya pramāṇataḥ sādhanāt tato na jīvasyaikānekātmakatve sādhye sattvād ity ayaṃ hetur asiddho 'naikāṃtiko viruddho vā janmādyanekavikārātmakatvāpāye nvitaikatvabhāvābhāve ca sarvathā sattvānupapatteḥ etenānekavāgvijñānaviṣayatvam ātmano niveditaṃ tathānekaśaktipracitatvaṃ vastvaṃtarasaṃbaṃdhāvirbhūtānekasaṃbaṃdhirūpatvaṃ anyāpekṣānekarūpotkarṣāpakarṣapariṇataguṇasaṃbaṃdhitvaṃ atītānāgatavartamānakālasaṃbaṃdhitvaṃ utpādavyayadhrauvyayuktatvaṃ anvayavyatirekātmakatvaṃ ca samarthitaṃ tasya janmādivikāraṣaṭkaprapaṃcātmakatvāt sattvavyāpakatvopapatteḥ sattvānyathānupapattyā prasiddhaṃ ca tatsarvam ekātmakatvam anekātmakatvaṃ ca jīvasya sādhayati tadanyatarāpāye anekavāgvijñānaviṣayatvādyanupapatteḥ tadanupapattau sattvānupapatteś ca jīvatattvāvyavasthitiprasaṃgāt tatra janmādivikāraprapaṃcasyāvidyopakalpitatve kramākramayor apy avidyopakalpitatvaprasaktiḥ tataś cārthakriyāpy avidyāvijṛṃbhitaiveti na sattvaṃ paramārthataḥ prasiddhyet tata eva saṃcinmātraṃ tattvam ity ayuktaṃ tasya brahmādyadvaitavadapratīter iti prapaṃcena samarthitatvāt nānaikātmatayā pratīter aṃtar bahiś ca suniścitāsaṃbhavadbādhakatvasiddheś ca siddho nānaikātmako jīvaḥ

iti caturthādhyāyasya dvitīyam āhnikam

iti śrīvidyānaṃdiācāryaviracite tattvārthaślokavārtikālaṃkāre caturtho 'dhyāyaḥ samāptaḥ

kimarthāsya sūtrasya pravṛttir atrety āha

samyagdarśanaviṣayabhāvena jīvoddiṣṭe dṛṣṭeṣṭajīvatattvavyākhyānam arhaty eva tatra ca lakṣaṇavibhāgaviśeṣalakṣaṇavipratipattau tadvinivṛttyarthāsya sūtrasya pravṛttir ghaṭata evānyathā niḥśaṃkam ajīvatattvāvyavasthānāt

jīvasyopayogo lakṣaṇaṃ jīvanam iti pratipāditaṃ tato nyad ajīvanaṃ gatisthityavagāhahetutvarūpādisvarūpam anvayisādhāraṇam ajīvānāṃ lakṣaṇaṃ trikālaviṣayājīvanānubhavanād ajīva iti nirukter avyabhicārān na punar jīvanābhāvamātraṃ tasya pramāṇāgocaratvāt padārthalakṣaṇatvāyogāt bhāvāṃtarasvabhāvasyaivābhāvasya vyavasthāpanāt kāyā iva kāyāḥ pradeśabāhulyāt kālāṇuvadaṇumātratvābhāvāt tato viśiṣṭāḥ paṃcaivāstikāyā iti vacanāt ajīvāś ca te kāyāś ceti samānādhikaraṇāvṛttiḥ sāmarthyād avasīyate bhinnādhikaraṇāyāṃ vṛttau kathaṃcid bhedavivakṣāyām api kāyānām eva saṃpratyayaprasaṃgāt jīvānāṃ viśeṣaṇabhāvāt sāmānādhikaraṇyāyām api vṛttau doṣo yam iti cen na abhedapratīteḥ ajīvā eva kāyā iti dharmādīnām ajīvatvakāyatvābhyāṃ tādātmyaprādhānye tayoḥ sāmānādhikaraṇyopapatteḥ kāyā ity evāstu iti cen na jīvasyāpi kāyatvāt tadvyavacchedārthatvād ajīvagrahaṇasya dharmādīnām ajīvatvavidhānārthatvāc ca sūtrasya yuktam ajīvagrahaṇaṃ tarhy ajīvā ity evāstu iti cen na kālāṇuvatpradeśamātratvanirākaraṇārthatvāt kāyagrahaṇasya anyathā te 'stikāyā iti sūtrāṃtarāraṃbhaprasaṃgāt jīvānāṃ kāyatvavidhānārtham āraṃbhaṇīyam eva sūtrāṃtaram iti cet nāraṃbhaṇīyaṃ asaṃkhyeyāḥ pradeśā dharmādharmaikajīvānām ity ata eva jīvānāṃ pradeśabāhulyasiddheḥ kāyatvavidhānāt tarhi dharmādharmayos tata eva ākāśasyānaṃtā iti vacanād ākāśasya saṃkhyeyāsaṃkhyeyānaṃtāś ca pudgalānām iti vacanāt pudgalasya kāyatvavidhānasiddher apārthakaṃ kāyagrahaṇam iti cen na tato dharmādipradeśānām iyattāvidhānāt tarhi jīvasyāpi tato 'saṃkhyeyapradeśatvavidhānān na kāyatvavidhir iti cen na tato jīvasya kāyatvānumānāt na cātra dharmādīnāṃ kāyatvavidhāne tatra jīvasya kāyatvam anumātuṃ śakyam iti yuktam iha kāyagrahaṇaṃ astikāyo jīvaḥ pradeśeyattāśrayatvād dharmādivad ity anumānapravṛtteḥ anyathā dṛṣṭāṃtāsiddheḥ kimarthaṃ dharmādiśabdānāṃ vacanaṃ vibhāgaviśeṣalakṣaṇaprasiddhyarthaṃ astu nāma dharmādharmākāśapudgalā iti śabdopādānāt vibhāgasya prasiddhiḥ viśeṣalakṣaṇasya tu kathaṃ tannirvacanasya lakṣaṇāvyabhicārāt tadviśeṣalakṣaṇasiddhiḥ sakṛtsakalagatipariṇāmināṃ sāṃnidhyadhānād dharmaḥ sakṛtsakalasthitipariṇāminām asāṃnidhyadhānād gatiparyāyād adharmaḥ ākāśaṃte 'smin dravyāṇi svayaṃ vākāśate ity ākāśaṃ trikālapūraṇagalanāt pudgalā iti nirvacanaṃ na pratipakṣam upayātīty avyabhicāraṃ siddhaṃ kālasyājīvatvenopasaṃkhyānam iha kartavyam iti cen na tasyāgre vakṣyamāṇatvāt tato dharmādharmākāśapudgalāḥ kālaś ceti paṃcaivājīvapadārthāḥ pratipāditā bhavaṃti tena pradhānam evājīvapadārtho dharmādīnām aśeṣāṇām ajīvānāṃ pradhānarūpatvād iti naḥ siddhaṃ teṣāṃ pṛthagupalabdheḥ pradhānādvaite dṛṣṭena svayam iṣṭena ca bādhasadbhāvāt na hi pradhānam ekam upalabhāmahe aṃtar bahiś ca bhedānām upalabdheḥ na caiṣā bhrāṃtā bhedopalabdhir bādhakābhāvāt pradhānādvaitagrāhakam anumānaṃ bādhakam iti cen na tasya tadabhede tadvadasiddhatvatatsādhakatvābhāvād bhedopalabdhibādhakatvāyogāt tato bhede dvaitasiddhiprasaṃgāt parābhyupagamād anumānaṃ tatsādhakaṃ bhedopalabdheś ca bādhakam iti cen na parābhyupagamasyāpramāṇatvāt tatpramāṇatve bhedasiddher avaśyaṃbhāvāt tataḥ pradhānādvaite nirbādhaṃ dṛṣṭavirodhaḥ tatheṣṭena ca mahadādivikārapratipādakāgamena tadbādho sti tasyāvidyopakalpitatve pradhānādvaitasiddhir api tato na syāt na ca pratyakṣānumānāgamāgocarasyāpi pradhānasya svataḥ prakāśam acetanatvād iti na tadrūpatā dharmādīnāṃ etena śabdādvaitarūpatā pratiṣiddhā puruṣādvaitarūpatāyāṃ tu teṣām ajīvatvavirodhaḥ na ca puruṣa evedaṃ sarvam iti śakyavyavasthaṃ purastād ajīvasiddhividhānāt pṛthivyaptejovāyumanodikkālākāśabhedarūpatāpyajīvapadārthasyāyuktaiva pṛthivyaptejovāyumanasāṃ pudgaladravyaparyāyatvāj jātyaṃtaratvāsiddheḥ pṛthivyādayaḥ pudgalaparyāyā eva bhedasaṃghātābhyām utpadyamānatvāt ye tu na pudgalaparyāyās te na tathā dṛṣṭāḥ yathākāśādayaḥ bhedasaṃghātābhyām utpadyamānāś ca pṛthivyādaya iti na tato jātyaṃtaraṃ vibhāgasaṃyogābhyām utpadyamānena śabdena vyabhicāra iti cen na tasyāpi pudgalaparyāyatvāt tadaparyāyatve tasya bahiḥkaraṇavedyatvavirodhāt na ca bhedo vibhāgamātraṃ skaṃdhavidāraṇasya bhedaśabdenābhidhānāt nāpi saṃghātaḥ saṃyogamātraṃ mṛtpiṃḍādīnāṃ skaṃdhapariṇāmasya saṃghātaśabdavācyatvāt na ca tābhyām utpadyamānatvam apudgalaparyāyasya jñānāder asti yenānaikāṃtiko hetuḥ syāt bhedāt pṛthivyādīnām utpattyasaṃbhavād asiddho hetur iti cen na ghaṭādibhedāt kapālādyutpattidarśanāt dvyaṇubhedād api paramāṇūtpattisiddheḥ yathaiva hi taṃtvādisaṃghātānvayavyatirekānuvidhānāt paṭādīnāṃ tatsaṃghātād utpattir urarīkriyate tathā paṭādibhedānvayavyatirekānuvidhānāt taṃtvādīnām ātmalābhāt tadbhedād utpattiḥ suśakābhyupagaṃtuṃ paṭādibhedābhāve pi taṃtvādidarśanān na tatas tadupapattir iti cen na tasyāpi taṃtvādeḥ karpāsapraveṇībhedād evotpattisiddheḥ yathāvidhānāṃ ca taṃtvādīnāṃ paṭādibhedād utpattir upalabdhā tathāvidhānāṃ na tadabhāve pratīyate iti nopālaṃbhaḥ samam iṣyate ca bhedāt paramāṇvādīnām utpattiḥ saṃghātāc ceti nāsiddho hetuḥ yataḥ pudgalaparyāyāḥ pṛthivyādayo na siddhyeyuḥ diśo pi nātropasaṃkhyānaṃ kāryam ākāśe 'ntarbhāvāt tato dravyāṃtaratvāprasiddheḥ syān mataṃ pūrvāparādipratyayaviśeṣaḥ padārthaviśeṣahetuko viśiṣṭapratyayatvāt daṃḍādipratyayavat yo sau viśiṣṭaḥ padārthas taddhetuḥ sā digdravyaṃ pariśeṣād anyasya prasaktasya pratiṣedhāt tato dravyāṃtaram ākāśād iti tad asat taddhetutve nāśasya pratiṣeddhum aśaktes tatpradeśaśreṇiṣv evādityodayādivaśāt prācyādidigvyavahāraprasiddheḥ prācyādidiksaṃbaṃdhāc ca mūrtadravyeṣu pūrvāparādipratyayaviśeṣotpatter na parasparāpekṣayā mūrtadravyāṇy eva taddhetavaḥ ekatarasya pūrvatvāsiddhāv anyatarasyāparatvāsiddhes tadasiddhau caikatarasya pūrvatvāyogād itaretarāśrayatvāt ubhayāsattvaprasaṃgāt nanv evam ākāśapradeśaśreṇiṣv api kutaḥ pūrvāparādipratyayaḥ siddhyet svarūpata eva tatsiddhau tasya parāvṛttyabhāvaprasaṃgāt parasparāpekṣayā tatsiddhāv itaretarāśrayaṇād ubhayāsattvaprasakter iti cet dikpradeśeṣv api pūrvāparādipratyayotpattau samaḥ paryanuyogaḥ dravyāṃtara parikalpanāyām anavasthāprasaṃgaś ca yathaiva hi mūrtadravyam avadhiṃ kṛtvā mūrteṣv evedam asmāt paścimenetyādipratyayā digdravyahetukās tato digbhedam avadhiṃ kṛtvā digbhedaṣv eveyām ataḥ pūrvā paścimeyam ityādipratyayā dravyāṃtarahetukāḥ saṃtu viśiṣṭapratyayatvāviśeṣāt tadbhedeṣv api pūrvāparādipratyayāḥ paradravyahetukā ity anavasthā dikṣu bhedeṣu dravyāṃtaram aṃtareṇa pūrvāparādipratyayasyotpattau tenaiva hetor anekāṃtikatvāt kuto diksiddhiḥ viṣuvati dine yatra savitodeti sa pūrvo digbhāgo yatrāstameti so 'para iti digbhedeṣu pūrvāparādipratyayasiddhau gaganapradeśapaṃktiṣv api tathaiva tatsiddhir astu kim atra digdravyāṃtarakalpanayā taddeśadravyakalpanāprasaṃgāt ayam ataḥ pūrvo deśa ityādipratyayasya deśadravyam aṃtareṇānupapatteḥ pṛthivyādir eva deśaṃ dravyam ity ayuktaṃ tatra pṛthivyādipratyayotpatteḥ pūrvādidikkṛtaḥ pṛthivyādiṣu pūrvadeśādipratyaya iti cet pūrvādyākāśakṛtas tatraiva pūrvādidikpratyayo stv iti vyarthā dikkalpanā nanv evam ādityodayādivaśād evākāśapradeśaśreṇiṣv iva pṛthivyādiṣv eva pūrvāparādipratyayasiddher ākāśaśreṇikalpanāpy anarthikā bhavatv iti cet na pūrvasyāṃ diśi pṛthivyādaya ityādyādhārādheyavyavahāradarśanāt pṛthivyādyadhikaraṇabhūtāyā gaganapradeśapaṃkteḥ parikalpanasya sārthakatvāt gaganasya pramāṇāṃtaratvataḥ sādhayiṣyamāṇatvāc ca tato na dharmādīnām ajīvādīnāṃ digdravyarūpatopasaṃkhyātavyā pṛthivyādirūpatāvatskaṃdhasvarūpa evājīvapadārtha ity apy ayuktaṃ dharmādharmādīnām api tato bhinnasvabhāvānām ajīvadravyāṇām agre samarthayiṣyamāṇatvāt pudgaladravyavyatirekeṇa rūpaskaṃdhasyāsaṃbhavāc ca sūktaṃ dharmādaya evājīvapadārthā iti

svaparapratyayotpādavigamaparyāyair drūyaṃte dravaṃti vā tānīti dravyāṇi karmakartṛsādhanatvopapatteḥ dravyaśabdasya syādvādināṃ virodhānavatārāt sarvathaikāṃtavādināṃ tu tadanupapattir virodhāt dravyaparyāyāṇāṃ hi bhedaikāṃtena dravyāṇāṃ paryāyair dravaṇaṃ tathā svayam asiddhatvāt siddharūpair eva hi devadattādibhiḥ prasiddhasattākā grāmādrayo drūyamāṇā dṛṣṭāḥ na punar asiddhasattākair asiddhasattākā vaṃdhyāputrādibhiḥ kūrmaromādaya iti na ca dravyebhyaḥ paryāyāḥ pṛthak siddhasattvāḥ paryāyatvavirodhāt dravyāṃtaravat dravyaparataṃtrāṇām eva svabhāvānāṃ paryāyatvopapatteḥ pṛthagbhūtā api dravyato dravyaparataṃtrāḥ paryāyās tatsamavāyād iti cen na kathaṃcit tādātmyavyatirekeṇa samavāyasya nirastapūrvatvāt paryāyebhyo bhinnānāṃ dravyāṇāṃ ca sattvasiddhau paryāyaparikalpanāvaiyarthyāt kāryanānātvaparikalpanāyāṃ tv abhinnaparyāyasaṃbaṃdhanānātvasiddhitas tannibaṃdhanaparyāyāṃtaraparikalpanāprasaṃgāt sudūram api gatvā paryāyāṃtaratādātmyopagame prathamata eva paryāyatādātmyopagame ca na paryāyair dravyāṇi drūyaṃte kathaṃcid bhinnānām eva prāpyaprāpakabhāvopapatteḥ syādvādināṃ tu bhedanayārpaṇāt paryāyāṇāṃ dravyebhyaḥ kathaṃcid bhede sati yathoditaparyāyair drūyaṃte prāpyaṃte iti dravyāṇi 'karmaṇi yastye yujyate' dravaṃti prāpnuvaṃti paryāyān iti dravyāṇīti ca kartari bahulavacanād upapadyate dravyā iva bhavaṃtīti dravyāṇīti cevārthe dravyaśabdasya nipātanāt dravyatvayogād dravyāṇīty apare teṣāṃ dravyatvavaṃtīti syād daṃḍīty abhidhānavat athābhedopacāraḥ kriyate yaṣṭiyogāt puruṣo yaṣṭir iti yathā tad api dravyatvānīti syān na tu dravyāṇi dravyatvābhāvalakṣaṇābhāvāt tac ca dravyatvaṃ dravaṇaṃ dravyam iti dravyaśabdābhidheyam api sāmānyaṃ yadi sarvagatāmūrtānāṃ svasvabhāvaṃ dravyebhyaḥ sarvathā bhinnaṃ tadā na pramāṇasiddhaṃ dravyeṣu sadṛśapariṇāmasyaiva dravyatvākhyasyānuvṛttyapratyayahetutvopapatter ity anyatra nirūpaṇāt atha tad eva sādṛśyaṃ sāmānyaṃ tadābhimatam eva paryāyair drūyaṃta iti dravyāṇīti vacanāt sādṛśyavyaṃjanaparyāyatvāt dharmādayo nuvartaṃte iti sāmānādhikaraṇyāt dravyāṇīti vacanāt pulliṃgatvaprasaṃga iti cen na āviṣṭaliṃgatvād dravyaśabdasya vanādiśabdavat kiṃ punar atrānena sūtreṇa kṛtam ity āha

dharmādharmayor ātmaguṇatvād ākāśasya ca mūrtadravyābhāvasvabhāvatvān na dravyatvam ity eke manyaṃte tān prati dharmādīnāṃ guṇābhāvasvabhāvatvam anenātra pratyākhyātaṃ niścīyate na hi puṇyapāpe dharmādharmau brūmo nāpy ākāśaṃ mūrtadravyābhāvamātraṃ dravyalakṣaṇayogāt teṣāṃ dravyavyapadeśasiddheḥ katham ity āha

dravyatve sādhye dharmādīnāṃ dharmiṇām aprasiddhatvād guṇitvād ity asya hetor āśrayāsiddhatvāt tata eva guṇitvasyāsaṃbhavāt svarūpāsiddhatvaṃ cety eke tan na samyak teṣām agre pramāṇataḥ sādhanāt tatra mahattvādiguṇasthitatvāc ca tataḥ sūktaṃ dharmādayo dravyāṇīti

dravyāṇīty abhisaṃbaṃdhaḥ tatra bahutvavacanaṃ jīvānāṃ vaividhyakhyāpanārthaṃ dravyāṇi jīvā ity ekayogakaraṇaṃ yuktam iti cen na jīvānām eva dravyatvaprasaṃgāt dharmādīnām apy adhikārāt dravyatvasaṃpratyaya iti cen na dravyaśabdasya jīvaśabdāvabaddhatvād dharmādibhiḥ saṃbaṃdhayitum aśakteḥ saty apy adhikāre abhipretasaṃbaṃdhasya yatnam aṃtareṇāprasiddheḥ caśabdakaraṇāt tatsiddhir iti cet ko viśeṣaḥ syād ekayogakaraṇe yogavibhāge tu spaṣṭā pratipattir iti sa evāstu kiṃ punar anena vā vyavacchidyate ity āha

na hy aparāmṛṣṭabhedā niranvayavinaśvaracittalakṣaṇā eva pūrvapūrvāparībhūtāḥ saṃtānā jīvākhyāṃ pratipadyaṃta iti yuktaṃ yatas teṣāṃ saṃvṛttyā dravyavyavahārānurodhataḥ pramāṇataḥ prasiddhānvayatvāt pramāṇaṃ punas tadanvayaprasādhakam ekatvapratyabhijñānaṃ purastāt samarthitam iti paramārthasad eva dravyatvam anena jīvānāṃ sūtritaṃ tataḥ kalpitāś cittasaṃtānā eva jīvā ity etannirākṛtaṃ veditavyaṃ pṛthivyādīny eva dravyāṇi na jīvās teṣāṃ tatsamudāyotthajīvatkāyātmakatvāt caitanyaviśiṣṭaḥ kāyaḥ puruṣa iti vacanāt dravyāṃtaratvānupapatter ity aparaḥ so pi tenaiva parākṛta ity āvedayati

pṛthivyādibhyo dravyāṃtaraṃ jīva iti prāguktāt sādhanād bhinnalakṣaṇatvāder viniścayaḥ tathā dehasya guṇaḥ kāryaṃ vā cetanety api na vigrahaguṇo bodhaḥ tatrānadhyavasīyate ityāder vā nirastatvān na dehaguṇatvādir jīvānāmato bhedāt dravyāṃtarān naiva jīvāḥ evaṃ ca paṃcāstikāyadravyāṇi dharmādharmākāśapudgalajīvākhyāni prasiddhāni bhavaṃti tāni punaḥ

tadbhāvāvyayāni nityāni nityaśabdasya dhrauvyavacanatvāt sarvadeyattānivṛtter avasthitāni na vidyate rūpam eteṣv ity arūpāṇi kutas tāny evam ity āha

dharmādīni vyākhyātāni paṃca vakṣyamāṇena kālena saha ṣaḍ eva dravyāṇi tāni dravyārthikanayādeśād eva nityāni nirbādhānvitavijñānaviṣayatvānyathānupapatteḥ tata evāvasthitāni teṣām anyonyasāṃkaryasyāvyavasthānāt sarvadā saptamadravyasyābhāvāc ceti sūtrakāravacanāt paryāyārthādeśād anityāni tāny anavasthitāni ceti sāmarthyād avagamyate etena kṣaṇikāny eva svalakṣaṇāni dravyāṇīti darśanaṃ pratyākhyātaṃ pramāṇataḥ prakṛtadravyāṇāṃ nityatvasiddher anyatra pratītyabhāvāt tathaikam eva dravyaṃ sanmātraṃ pradhānādyadvaitam eva vā nānā dravyāṇāṃ tatrānupraveśāt paramārthato navasthitāni tānīty api matam apāstaṃ pratiniyatalakṣaṇabhedāt sarvadā teṣām avasthitatvasiddheḥ athārūpāṇīti kiṃ sāmānyato viśeṣato vābhidhīyata ity āśaṃkamānaṃ pratyāha

na vidyate rūpaṃ mūrtir yeṣāṃ tāny arūpāṇīty utsargataḥ ṣaḍ api dravyāṇi viśeṣyaṃte na punar viśeṣatas tathottaratra pudgalānāṃ rūpitvavidhānāt kaścid āhadharmādharmakālāṇavo jīvāś ca nāmūrtayo asarvagatadravyatvāt pudgalavat syādvādibhis teṣām asarvagatadravyatvābhyupagamān nātrāsiddho hetuḥ nāpy anaikāṃtikaḥ sādhyavipakṣe gagane sukhādau vā paryāye tadasaṃbhavād iti so tra praṣṭavyaḥ kā punar iyaṃ mūrtir iti asarvagatadravyapariṇāmo mūrtir iti cet tarhi sarvagatadravyapariṇāmavaṃto dharmādaya iti sādhyam āyātaṃ tathā vā siddhasādhanaṃ atha sparśādisaṃsthānapariṇāmo mūrtis tadbhāvān nāmūrtayo dharmādaya iti sādhyaṃ tadānumānabādhitaḥ pakṣaḥ kālātyayāpadiṣṭaś ca hetuḥ tathā hidharmādayo na mūrtimaṃtaḥ pudgalād anyatve sati dravyatvād ākāśavad ity anumānaṃ vivādādhyāsitadravyāṇām amūrtitvaṃ sādhayaty eva sukhādiparyāyeṣv abhāvād bhāgāsiddhatvaṃ hetor iti cen na teṣām api pakṣīkṛtatvāt kutas teṣām amūrtitvasiddhiḥ sādhanāṃtarād ity abhidhīyate sukhādayo py amūrtadravyaparyāyā na mūrtimaṃtaḥ amūrtidravyaparyāyatvād ākāśaparyāyavat mūrtimaddravyaparyāyāṇāṃ rūpādīnāṃ katham amūrtitvasiddhir iti cen na katham api teṣāṃ svayaṃ mūrtimattvāt mūrtyaṃtarābhāvāt teṣām amūrtitvaṃ guṇatvād eva siddhyati guṇānāṃ nirguṇatvasādhanāt etena sāmānyaviśeṣasamavāyānāṃ sadṛśetarapariṇāmāviṣvagbhāvalakṣaṇāna mūrtimaddravyāśrayāṇāṃ karmaṇāṃ ca mūrtitvam amūrtitvaṃ ciṃtitaṃ boddhavyaṃ teṣām amūrtitvam evety api vyākhyātāṃ tena yad uktaṃ guṇakarmasāmānyaviśeṣasamavāyā amūrtaya eveti tad ayuktaṃ pratītivirodhāt

athotsargataḥ pudgalānām apy arūpitvaprasaktau tadapavādārtham idam āha

rūpaśabdasyānekārthatve pi mūrtimatparyāyagrahaṇaṃ śāstrasāmarthyāt tato rūpaṃ mūrtir iti gṛhyate rūpādisaṃsthānapariṇāmo mūrtir iti vacanāt guṇaviśeṣavacanaṃ grahaṇaṃ vāsmadādīnāṃ tadavinābhāvāt tadaṃtarbhūtatvād agrahaṇābhāvāt rūpam eteṣv astīti rūpiṇa iti nityayoge kathaṃcid vyatirekiṇāṃ rūpatadvatām iti pudgalā iti bahuvacanaṃ bhedapratipādanārthaṃ tad evaṃ

atha ṣaṇṇām api dravyāṇāṃ nānādravyatvam āhosvidekaikadravyatvam uta keṣāṃcin nānādravyatvam ity āśaṃkāyām idam āha

abhividhāvāprayogaḥ ekaśabdaḥ saṃkhyāvacanas tatsaṃbaṃdhād dravyasyaikavacanaprasaṃga iti cen na dharmādyapekṣayā bahutvasiddheḥ ekaṃ ca dravyaṃ ca tadekadravyaṃ ekadravyaṃ caikadravyaṃ ca ekadravyāṇīti dharmādyapekṣayā bahutvaṃ na virudhyate ekaikam astu laghutvāt prasiddhatvād dravyagater iti cen na vā dravyāpekṣayaikatvakhyāpanārthatvād ekadravyāṇīti vacanasya paryāyārthādeśād bahutvapratipatteḥ

ā ākāśād ekatvasaṃkhyāviśiṣṭāny ekadravyāṇīti sūtrayan na kevalaṃ dravyāpekṣayānekadravyatām eṣām apāsyati kiṃ tarhi jīvapudgalakāladravyāṇām ekatvaṃ ca tato nekatvaviśiṣṭadravyatām eṣāṃ vārtikakārādayo viduḥ katham iti cet ucyate

mahattvād ity ucyamāne pudgalaskaṃdhair vyabhicāro mā bhūd ity amūrtatvavacanaṃ amūrtatvād ity ukte kālāṇubhir vādinaḥ sukhādibhiḥ prativādino 'nekāṃto mā bhūd iti mahattvaviśeṣaṇaṃ na cāmūrtatvam asiddhaṃ dharmādharmayoḥ pudgalād anyatve sati dravyatvād ākāśavad iti tatsādhanāt nāpi mahattvaṃ trijagadvyāpitvena sādhayiṣyamāṇatvāt tato niravadyo hetuḥ kham udāharaṇam api na sādhyasādhanadharmavikalaṃ tatsiddhivādināṃ tadekadravyatvasya sādhyadharmasya sādhanadharmasya ca mahattvāmūrtatvasya tattvasya tatra prasiddhatvāt gaganāsattvavādināṃ prati tasya tathātvenāgre sādhanād dharmādharmadravyavat tata eva nāśrayāsiddho hetus tadāśrayasya dharmasyādharmasya ca pramāṇatve siddhatvāt

tato na pakṣasyāsyānumāne bādhā tasyāprayojakatvāt nāpi hetoḥ kālātyayāpadiṣṭateti dharmādharmayor ekadravyatvasiddhiḥ yathā ca tāni dharmādharmākāśāny ekadravyāṇi tathā

ubhayanimittāpekṣaḥ paryāyaviśeṣo dravyasya deśāṃtaraprāptihetuḥ kriyā na punaḥ padārthāṃtaraṃ tathā pratīyamānatvāt guṇasāmānyaviśeṣasamavāyavat nanu kriyā dravyāt padārthāṃtaraṃ tadbhinnalakṣaṇatvād guṇādivad iti padārthāṃtaratvenāpratīyamānatvam asiddham iti cet kathaṃcid bhinnalakṣaṇatvasya dravyavyaktibhir anekāṃtāt kālādidravyavyaktīnāṃ na dravyād bhinnalakṣaṇatvaṃ kriyāvadguṇavatsamavāyikāraṇam iti dravyalakṣaṇasya tatra bhāvād iti cen na kālādiṣu kriyāvattvavarjitasya dravyalakṣaṇasyopagamāt pṛthivyādiṣu tadavarjitasya tasya vyākhyānāt kathaṃcit teṣāṃ dravyalakṣaṇabhedasiddheḥ padārthāṃtaratve tu dravyavyaktīnāṃ guṇādivyaktīnām api padārthāṃtaratvaprasakteḥ kutaḥ ṣaṭpadārthaniyamaḥ dravyatvapratītimātraṃ dravyalakṣaṇaṃ sakaladravyavyaktīnām abhinnaṃ nāsya karmaṇi manāg apy abhāvāt sarvathā tadbhinnalakṣaṇatvaṃ hetur iti cet prativādyasiddhaḥ saddravyalakṣaṇam iti karmaṇy api dravyapratyayamātrasya dravyalakṣaṇasya bhāvād anyathā tadasattvaprasaṃgāt na hi sattāmahāsāmānyam eva dravyam iti syādvādināṃ darśanaṃ tasyāḥ śuddhadravyatvopagamāt guṇaparyayavaddravyam ity aśuddhadravyalakṣaṇasya karmaṇy abhāve pi kathaṃcid ekadravyābhinnalakṣaṇatvaṃ tasya siddhyen na sarvathā tac ca kathaṃcit padārthāṃtaratvaṃ sādhayed iti viruddhasādhanād viruddhaṃ paraiḥ sarvathā padārthāṃtaratvasya tatra sādhyatvāt karma sarvathā na dravyapadārthāṃtaraṃ kathaṃcit tadbhinnalakṣaṇatvād guṇādivad iti paramatasiddheḥ na cātra karmāpratipannaṃ yenāśrayāsiddhiḥ sādhanasya nāpi sarvathā padārthāṃtaratvena dravyāt pratipannaṃ kutaścit pramāṇāt syādvādibhiḥ yena dharmigrāhakapramāṇabādhāt tasya kathaṃcit padārthāṃtaratvenaiva pratipannatvāt na caivaṃ siddhāṃtavirodhaḥ karmaṇaḥ paryāyatvena dravyāt kathaṃcit padārthāṃtaratvavyavasthiter utpādavināśatvalakṣaṇasya dhrauvyād dravyalakṣaṇād bhedasiddheḥ karmaguṇasāmānyaviśeṣasamavāyānāṃ paryāyalakṣaṇasadbhāvāt paryāyapadārthatvavacanād anyathātiprasakteḥ prāgbhāvādīnāṃ viśeṣaṇaviśeṣyabhāvādīnāṃ ca padārthāṃtaratvaprasaṃgāt padārthaśeṣatvakalpanāyām ekenaiva padārthena paryāptatvād anyeṣāṃ padārthaśeṣāvasthite sūtre vadhāraṇād ity uktaprāyaṃ sāmānyasamavāyau kathaṃ paryāyau nityatvād iti cen na tayor api guṇakarmaviśeṣavadanityatvopagamāt sadṛśapariṇāmo hi sāmānyaṃ syādvādināṃ aviṣvagbhāvaś ca dravyaparyāyayoḥ samavāyaḥ sa cotpādavināśavān eva sadṛśavyaktyutpāde sādṛśyotpādapratītes tadvināśe ca tadvināśamātrabhāvāt sādṛśyasya vyaktyaṃtareṣu darśanān nityatvam iti cen na ca sādṛśyasya viśeṣasya guṇasya karmaṇaś caivaṃ nityatvaprasaṃgāt naṣṭotpannavyaktibhyo vyaktyaṃtareṣu na tad eva vaisādṛśyādi dṛśyate tato nyasyaiva darśanād iti cet sādṛśyādi param eva kin na bhavet tathāpratīter aviśeṣāt tato dravyaparyāya eva kriyāguṇādīnāṃ kriyātvaprasaṃga iti cen na tato viśeṣalakṣaṇasadbhāvāt dravyasya hi deśāṃtaraprāptihetuḥ paryāyaḥ kriyā na sarvaḥ sarvatra sarvadā kasmān na syād iti cen na ubhayanimittāpekṣatvāt kriyāyās tadbhāva eva bhāvāt paryāyāṃtaravat niṣkrāṃtāni kriyāyāḥ niṣkriyāṇi dharmādharmākāśāni kuta ity āha

dharmādharmau parispaṃdalakṣaṇayā kriyayā niṣkriyau sakalajagadvyāpitvād ākāśavat pariṇāmalakṣaṇayā tu kriyayā sakriyāv eva anyathā vastutvavirodhāt svarūpāsiddho hetur iti cen na dharmādharmayoḥ sakalalokavyāpitvasyāgre samarthanāt

prakṛteṣu paṃcasu dravyeṣv ākāśāṃtānāṃ trayāṇāṃ niṣkriyatvavacane sāmarthyāj jīvapudgalau sakriyau sūtritau veditavyau nanu pudgalāḥ kriyāvattayopalabhyamānāḥ kriyāvaṃta iti yuktaṃ jīvas tu na sakriyas tasya tathānupalabhyamānatvād iti na codyaṃ tasya niṣkriyatve śarīre kriyāhetutvavirodhāt tataḥ kriyāvān ātmāny atra dravye kriyāhetutvāt pudgaladravyavad ity anumānāj jīvasya kriyāvattopalaṃbhān na tasya sakriyatvam ayuktaṃ kālena vyabhicārān na hetur gamako veti cen na kālasya kriyāhetutvābhāvāt kriyānirvartakatvaṃ kriyāhetutvam iha sādhanaṃ na punaḥ kriyānimittamātratvaṃ tasya kālādau sadbhāvābhāvān na vyabhicāraḥ kālo hi kriyāpariṇāmināṃ svayaṃ nimittamātraṃ sthaviragatau yaṣṭivat na punaḥ kriyānirvartakaḥ parṇādau pavanavat

nātmā śarīrādau kriyāhetur nirguṇasyāpi muktasya taddhetutvaprasaṃgāt tato 'siddho hetuḥ prayatno dharmo 'dharmaś cātmano guṇo hi tanvām anyatra vā dravye kriyāhetur iti pareṣām āśayo na yuktaḥ prayatnasya guṇatvāsiddheḥ vīryāṃtarāyakṣayopaśamādikāraṇāpādito hy ātmapradeśaparispaṃdaḥ prayatno naḥ kriyaiveti syādvādibhir nivedanāt tathā dharmādharmayor api pudgalapariṇāmatvasamarthanān nātmaguṇatvaṃ sann apy asau prayatnādir ātmaguṇaḥ sarvathātmano bhinno na pramāṇasiddho stīti nivedanāt kathaṃcit tadabhinnas tu sa tatra kriyāhetur ity ātmaiva taddhetur uktaḥ syāt tathā ca katham asiddho hetuḥ

kriyāhetuguṇatvasya hetoḥ kriyāvattve sādhye gaganenānekāṃta ity ayuktaṃ tasya kriyāhetuguṇāyogāt vāyusaṃyogaḥ kriyāhetur iti cen na tasya kriyāvati tṛṇādau kriyāhetutvena darśanāt niṣkriye vyomādau tathātvenāpratīteḥ na ca ya eva tṛṇādau vāyusaṃyogaḥ sa evākāśe sti pratiyogisaṃyogasya bhedāt vāyusaṃyogasāmānyaṃ tu na kvacid api kriyākāraṇaṃ maṃdatam avegavāyusaṃyoge saty api pādapādau kriyānupalabdheḥ syān mataṃ kriyāvān ātmā sarvagatatvād ākāśavad ity anumānabādhitaḥ kriyāvān puruṣa iti pakṣaḥ kālātyayāpadiṣṭaś ca hetur iti tad asat puruṣasya sarvagatatvāsiddheḥ sarvagataḥ puruṣo dravyatve satyamūrtatvād gaganavad iti cen na pareṣāṃ kāladravyeṇa vyabhicārāt sādhanasya kālasya pakṣīkaraṇād adoṣa iti cen na pakṣasyānumānāgamabādhānuṣaṃgāt tathā hikālo 'sarvagato nānādravyatvāt pudgalavad ity anumānaṃ pakṣasya bādhakaṃ na cātrāsiddho hetuḥ tasya nānādravyatvena syādvādināṃ siddhatvāt nānādravyaṃ kālaḥ pratyākāśapradeśaṃ yugapadvyavahārakālabhedānyathānupapatteḥ pratyākāśapradeśabhinno vyavahārakālaḥ sakṛtkurukṣetrākāśalaṃkākāśadeśayor divasādibhedāny athānupapatteḥ tatra divasādibhedataḥ punaḥ kriyāviśeṣabhedāt naimittikānāṃ laukikānāṃ ca suprasiddha eva sa ca vyavahārakālabhedo gauṇaḥ parair abhyupagamyamāno mukhyakāladravyam aṃtareṇa nopapadyate yathā mukhyasattvam aṃtareṇa kvacid upacaritaṃ sattvam iti pratilokākāśapradeśaṃ kāladravyabhedasiddhis tatsādhanasyānavadyatvāt anyathānupapannatvasiddheḥ kālasyāsarvagatatve 'niṣṭānuṣaṃgaparijihīrṣayā prāha

kriyāvān kālo 'sarvagatadravyatvāt pudgalavad ity aniṣṭānuṣaṃjanam ayuktaṃ sarvadā lokākāśaikaikapradeśasthatvena pṛthak pṛthak kālāṇūnāṃ prasādhanāt te hi pratyākāśapradeśaṃ pratiniyatasvabhāvasthitayo bhyupagaṃtavyāḥ parīkṣakair anyathā vyavahārakālabhedapratiniyatasvabhāvasthityanupapatteḥ kadācit tatparāvṛttiprasaṃgāt aṇuparimāṇāni ca tāni kāladravyāṇi skaṃdhākāratvena kāryānumitipratīyamānasya kāryasya pratyākāśapradeśaṃ sakṛdvyavahārakālabhedalakṣaṇasyāṇunāpi kāladravyeṇa kartuṃ śakyatvāt etena sarvagataḥ kāla iti pakṣasyāgamabādhopadarśitā kathaṃ loyāyāsapaese ekkekke je ṭhiyā hu ekkekkā rayaṇāṇaṃ rāsī iva te kālāṇū muṇeyavvā ity āgamasyābādhitasya siddheḥ ata eva dravyatve satyamūrtatvād iti hetuḥ kālātyayāpadiṣṭaḥ kālo 'sarvagata eva vyavatiṣṭhate tathā cātmanaḥ paramamahattve sādhye syaiva hetoḥ kālena vyabhicāraḥ siddhyatīti nātas tatsiddhir yena kriyāvān ātmā kriyāhetuguṇatvāl loṣṭhavad ity anumānam anavadyaṃ na bhavet pakṣasyānumānabādhanānavatārād dhetoś ca kālātyayāpadiṣṭatvābhāvād iti sūktam ākāśāṃtānāṃ niṣkriyatvaṃ tadvacanena sāmarthyāj jīvapudgalānāṃ sakriyatvapratipādanaṃ ca kālasya vakṣyamāṇasya niṣkriyatvāt

pradeśeyattāvadhāraṇārtham idaṃ dharmādharmayor ekajīvasya ca kutaḥ punar asaṃkhyeyapradeśatā dharmādīnāṃ prasiddhyatīty āvedayati

na hy ayaṃ loko niravadhiḥ pratītivirodhāt pṛthivyā upari sāvadhitvadarśanāt pārśvato dhastāc ca sāvadhitvasaṃbhavanāt tadvadupari lokasya sāvadhitvasiddheḥ sarvataḥ aparyaṃtā bhedinīti sādhane sarvasya hetor aprayojakatvāpatteḥ prasiddhe ca sāvadhau loke tadadhikaraṇasyākāśasya lokākāśasaṃjñakasya sāvadhitvasiddheḥ pariśeṣād asaṃkhyeyapradeśatvasiddhiḥ tathā hina tāvallokākāśam anaṃtapradeśaṃ śaśvadasaṃharaṇadharmatve sati sāvadhitvāt paṃcāṇukākāśavat asaṃharaṇadharmatvād ity ucyamāne lokākāśena vyabhicāra iti sāvadhitvavacanaṃ sāvadhitvād ity ukte pi pudgalaskaṃdhenānaṃtaparamāṇukenānekāṃto mā bhūd iti śaśvadasaṃharaṇadharmakatve satīti viśeṣaṇaṃ na caitad asiddhaṃ sādhanasadbhāvāt śaśvadasaṃharaṇadharmakaṃ lokākāśam ajīvatve saty amūrtadravyatvād alokākāśavat na hy alokākāśaṃ kadācit saṃharaṇadharma sarvadā paramamahattvābhāvaprasaṃgāt tathā na saṃkhyātapradeśaṃ lokākāśaṃ gaṇanayā prasaṃkhyātum aśakyatvād alokākāśavad eveti nānaṃtasaṃkhyātapradeśatvaṃ tasya vibhāvayituṃ śakyaṃ pariśeṣād asaṃkhyeyapradeśaṃ lokākāśaṃ siddhaṃ tato dharmādharmaikajīvās tv asaṃkhyeyapradeśāḥ pratipradeśaṃ tāvad asaṃkhyeyapradeśalokākāśavyāptiyogyatvāt yan na tathā tan na tathā yathaikaparamāṇur iti niravadyo hetuḥ anyathānupapattisadbhāvāt nanv atra jīvasyaikaviśeṣaṇaṃ kimartham ity ārekāyām idam āha

ekajīvavacanasāmarthyān na nānājīvānām asaṃkhyeyapradeśatvaṃ teṣāṃ anaṃtapradeśatvasyānaṃtānaṃtapradeśatvasya ca saṃbhavāt kutaḥ punar dharmādīnāṃ sapradeśatvaṃ siddhaṃ yato 'saṃkhyeyapradeśatā sādhyata ity āśaṃkāṃ nirācikīrṣur āha

na hi sakṛtsarvamūrtimaddravyasaṃgamaḥ sapradeśatvam aṃtareṇa ghaṭate dharmādīnām ekaparamāṇuvat tato mī dharmādharmaikajīvās te sapradeśā eva mukhyapradeśābhāvād upacaritāḥ pradeśās teṣām iti cet kutas tatra tadupacāraḥ sakṛnnānādeśadravyasaṃbaṃdhād eva tasya sapradeśe kāṃḍapaṭādau darśanād iti cet tadvanmukhyapradeśasadbhāve ko doṣo anityatvaprasaṃgaḥ sāvayavasyānityatvaprasiddher ghaṭādivad iti cet kathaṃcid anityatvasyeṣṭatvād adoṣo yaṃ sarvathānityatve rthakriyāvirodhāt sarvasya kathaṃcid anityatvasya vyavasthāpanāt

jīvo hi lokapūraṇāvasthāyāṃ sakṛtsarvamūrtimaddravyaiḥ saṃbadhyate iti siddhāṃtasadbhāvān na syādvādināṃ tasya sakṛtsarvamūrtimaddravyasaṃgamo virudhyate śeṣāvasthāsv api tadyogyatāvyavasthāpanāt etena dharmādharmayoḥ sarvathā pratideśaṃ lokākāśavyāptivadekajīvasyāpi tadvyāptiyogyatvasthiter asaṃkhyeyapradeśatvasādhane hetor asiddhiḥ parihṛtā veditavyā tathā yogyatām aṃtareṇa dharmādīnāṃ śaśvatadvyāptivirodhāt paramāṇuvat kālāṇuvad vā tadvyāptiḥ sādhayiṣyate cāgrataḥ

athākāśasya kiyaṃtaḥ pradeśā ity āha

pradeśā ity anuvartate pūrvasūtre vṛttyakaraṇaṃ tata evāsaṃkhyeyapradeśā iti vṛttinirdeśe lāghave pi vākyanirdeśo 'saṃkhyeyāḥ iti kṛta ihottarasūtreṣu ca pradeśagrahaṇaṃ mā bhūd yogair evam iti aṃto 'vasānam iha gṛhyate avidyamāno ṃto yeṣāṃ ta ime 'naṃtāḥ pradeśā ity anyapadārthanirdeśo yaṃ te cākāśasyeti bhedanirdeśaḥ kathaṃcit pradeśapradeśinor bhedopapatteḥ sarvathā tayor abhede pradeśinaḥ svapradeśād ekasmād arthāṃtaratvābhāvāt pradeśamātratvaprasaṃga iti pradeśino 'sattvaṃ tadasattve pradeśasyāpy asattvam ity ubhayāsattvaprasaktiḥ sarvathā tadbhede punar ākāśasya ca dravyapradeśā dravyāṇi vā syur guṇādayo vā yadi dravyāṇi tadākāśasyānekadravyatvaprasaṃgo ghaṭādivat tathā ca sādiparyavasānatvaṃ tadvad eva na hy anekadravyārabdhaṃ dravyaṃ kiṃcid anādyanaṃtaṃ dṛṣṭamiṣṭaṃ vā parasya guṇāḥ pradeśā iti cen na guṇāṃtarāśrayatvavirodhāt sādhāraṇaguṇā hi saṃyogavibhāgasaṃkhyādayas tatreṣyaṃte ghaṭasaṃyogo nyasyākāśapradeśasya kuḍyasaṃyogo nyasya dvārvibhāgo 'nyasya daṃḍavibhāgo nyasyeti saṃyogavibhāgayoḥ pratīteḥ ekaḥ khasya pradeśo dvau ceti saṃkhyāyāḥ saṃpratyayāt paro gaganapradeśo 'paro veti paratvāparatvayor avabodhāt pṛthag etasmāt pāṭaliputrākāśapradeśāc citrakūṭādyākāśapradeśa iti pṛthaktvasyopalaṃbhāt tathā ghaṭākāśapradeśān mahān maṃdarākāśapradeśa iti parimāṇasya sannirṇayāt pradeśiny evākāśe saṃyogādayo guṇā na pradeśeṣv iti cen na avayavasaṃyogapūrvakāvayavisaṃyogopagamād dhi taṃtukavīraṇasaṃyogavat paṭādīnām ākāśapradeśasaṃyogam aṃtareṇākāśapradeśe saṃyogo paraḥ ekavīraṇasya siddhiḥ siddhe taṃtukasaṃyoge dvitaṃtukasaṃyogaprasaṃgāt saṃyogajasaṃyogābhāvaḥ etena vibhāgajavibhāgābhāvaḥ pratipāditaḥ saṃkhyā punar dvitvādikākāśe pradeśiny anupapannaiva tasyaikatvāt etena paratvāparatvapṛthaktvaparimāṇabhedābhāvaḥ pratiniveditaḥ tatraikatra tadanupapatteḥ tataḥ svapradeśeṣv evaite guṇāḥ siddhā iti na guṇāḥ pradeśā guṇitvāt pṛthivyādivat nāpi karmāṇi tata eva parispaṃdātmakatvābhāvāc ca nāpi sāmānyādayo nuvṛttipratyayādihetutvābhāvāt padārthāṃtarāṇi svapradeśā ity ayuktaṃ ṣaṭpadārthaniyamavirodhāt ata eva na mukhyāḥ khasya pradeśā iti cen na mukhyakāryakāraṇadarśanāt teṣām upacaritatve tadayogāt na hy upacarito gniḥ pākādāv upayujyamāno dṛṣṭas tasya mukhyatvaprasaṃgāt pratīyate ca mukhyaṃ kāryam anekapudgaladravyādyavagāhakalakṣaṇaṃ niraṃśasyāpi vibhutvāt tad yuktam iti cet kathaṃ vibhur niraṃśo veti na viruddhyate nanu pramāṇasiddhatvād vādiprativādinor ākāśe vibhutvabhāvaṃ na vipratiṣiddhaṃ tata eva niraṃśatvasiddhiḥ tathā hiniraṃśam ākāśādi sarvajagadvyāpitvāt yan na niraṃśaṃ na tat tathā dṛṣṭaṃ yathā ghaṭādi sarvajagadvyāpi cākāśādi tasmān niraṃśam iti kaścit tadasamīcīnaṃ hetoḥ pakṣāvyāpakatvāt paramāṇau niraṃśe tadabhāvāt tasyā vivādagocaratvād apakṣīkaraṇād adoṣa iti cen na sāṃśaparamāṇuvādinas tatrāpi vipratipatteḥ pakṣīkaraṇopapatteḥ sādhanāṃtarāt tatra niraṃśatvasiddher ihāpakṣīkaraṇam iti cet evaṃ tarhi na kaścit pakṣāvyāpako hetuḥ syāt cetanāstaravaḥ svāpāt manuṣyavad ity atrāpi tathā parihārasya saṃbhavāt śakyaṃ hi vaktuṃ yeṣu taruṣu svāpādayo 'siddhās ta eva pakṣīkriyaṃte tenetare tatra hetvaṃtarāc cetanatvaprasādhanāt tato na pakṣāvyāpako hetur iti kila kālātyayāpadiṣṭo hetur niraṃśatvasādhane sarvajagadvyāpitvād iti pakṣasyānumānāgamabādhitatvāt atra hetoḥ sāmānyādibhir vyabhicārāsaṃbhavāt teṣāṃ sakṛdbhinnadeśadravyasaṃbaṃdhasya pramāṇasiddhasyābhāvāt tathā dharmādharmaikajīvalokākāśānāṃ tulyāsaṃkhyeyapradeśatvāt pradeśasamavāya ityādyāgamasyāpi tatsāṃśatvapratipādakasya suniścitāsaṃbhavadbādhakasya sadbhāvāc ca yad apy ucyate niraṃśam ākāśādi sadāvayavānārabhyatvāt paramāṇuvad iti tad apy anena nirastaṃ hetoḥ kālātyayāpadiṣṭatvaviśeṣāt kiṃ ca yadi sarvathā sadāvayavānārabhyatvaṃ hetus tadā prativādyasiddhaḥ paryāyārthādeśāt pūrvapūrvākāśādipradeśotpatter ārabhyāraṃbhakabhāve papatteḥ atha kathaṃcit sadāvayavānārabhyatvaṃ hetus tadā viruddhaḥ kathaṃcin niraṃśatvasya sarvathā niraṃśatvaviruddhasya sādhanāt kathaṃcin niraṃśatvasya sādhane siddhasādhanam eva pudgalaskaṃdhavatsarvadāvayavavibhāgābhāvāt sāvayavatvābhāvopagamāt syān mataṃ nākāśādīnāṃ pradeśā mukhyāḥ saṃti svato 'pradiśyamānatvāt paramāṇuvat paramāṇvādīnāṃ hi mukhyāḥ pradeśāḥ svato vadhāryamāṇāḥ siddhā iti tad ayuktaṃ paramāṇor ekapradeśābhāvaprasaṃgāt chadmasthaiḥ svato 'pradiśyamānatvāviśeṣāt paramāṇur ekapradeśo tyantaparokṣatvād asmadādīnāṃ svatopradiśyamāna iti cet ta evākāśādipradeśāḥ svatopradiśyamānāḥ saṃtvasmadādibhiḥ atīṃdriyārthadarśināṃ tu yathā paramāṇur ekapradeśaḥ svataḥ pradeśyas tathākāśādipradeśo pīti svato 'pradiśyamānatvād ity asiddho hetuḥ paṭādidvyaṇukādyavayavair anekāṃtikaś ca teṣām asmadādibhiḥ svato 'pradiśyamānānām api bhāvāt kiṃ ca kathaṃcit sāṃśamākāśādi paramāṇubhir ekadeśena yujyamānatvāt skaṃdhavat tasya taiḥ sarvātmanā saṃyujyamānatve paramāṇumātratvaprasaṃgāt tathā cākāśādibahutvāpattiḥ syān mataṃ naikadeśena sarvātmanā vā paramāṇubhir ākāśādir yujyate kiṃ tarhi yujyate eva yathāvayavī svāvayavaiḥ sāmānyaṃ vā svāśrayair iti tad asat sādhyasamatvān nidarśanasya tasyāpy avayavyādeḥ sarvathā niraṃśatve svāvayavādibhir ekāṃtato bhinnaiḥ saṃbaṃdho yathoktadoṣānuṣaṃgāt kārtsnyaikadeśavyatiriktasya prakārāṃtarasya tatsaṃbaṃdhanibaṃdhanasyāsiddheḥ kathaṃcit tādātmyasya tatsaṃbaṃdhatve syādvādimatasiddhiḥ sāmānyatadvator avayavāvayavinoś ca kathaṃcit tādātmyopagamāt na caivam ākāśādeḥ paramāṇubhiḥ kathaṃcit tādātmyam ity ekadeśena saṃyogo bhyupagaṃtavyaḥ tathā ca sāṃśatvasiddhiḥ kiṃ ca sāṃśam ākāśādi śyenameṣādyanyato bhayakarmajasaṃyogavibhāgāny athānupapatteḥ śyenena hi sthāṇoḥ saṃyogo vibhāgaś cānyatarakarmajas tatrotpannaṃ karma svāśrayaṃ śyenaṃ tadākāśapradeśād viyojya sthāṇvākāśadeśena saṃyojayati tato vā vibhidyākāśadeśāṃtareṇa saṃyojayatīti pratīyate na cākāśasyaikadeśābhāve tadghaṭanāt karmaṇaḥ svāśrayānyāśrayayor ekadeśatvāt etena śeṣayor ubhayakarmajaḥ saṃyogo vibhāgaś cākāśasyāpradeśatvena ghaṭata iti niveditaṃ kriyānupapattiś ca tasyāḥ deśāṃtaraprāptihetutvena vyavasthitatvāt deśāṃtarasya vā saṃbhavāt tata eva paratvāparatvapṛthaktvādyanupapattiḥ padārthānāṃ vijñeyā tatsakalam abhyupagacchatāṃjasā sāṃśam ākāśādi pramāṇayitavyaṃ kutaḥ punar ākāśasyānaṃtāḥ pradeśā ity āvedayati

anaṃtapradeśam ākāśaṃ lokatrayād bahiḥ samaṃtataḥ prāṃtābhāvāt yan nānaṃtapradeśaṃ na tasya tato bahiḥsamaṃtataḥ prāṃtābhāvo yathā paramāṇvādeḥ ity anyathānupapattilakṣaṇo hetuḥ svasādhyaṃ sādhayaty eva tato bahiḥsamaṃtataḥ prāṃtābhāvasyābhāve punar ākāśasya gatyabhāvaprasaṃgāt bhāve pi katham ākāśasya gatir ity āha

anaṃtā lokadhātavaḥ ity ākāśatvavādināṃ darśanam ayuktaṃ pramāṇābhāvāt svabhāvaviprakṛṣṭānāṃ bhāvābhāvaniścayāsaṃbhavāt saṃbhave vā svataḥ kṣatiprasaṃgāt tadāgamasya pramāṇabhūtasyānabhyupagamāt tataḥ sāvadhir eva loko vyavatiṣṭhate tasya ca svato bahiḥ samaṃtād abhāvas tāvatsiddhaḥ sa ca nīrūpo na yujyate pramāṇābhāvāt bhāvadharmasvabhāvo na guṇaḥ karmasāmānyaṃ viśeṣo vā kasyacid dravyasya tadāśrayasyānabhyupagamāt pariśeṣād dravyam iti vibhāvyate prasaktapratiṣedhe pariśiṣṭavyavasthiteḥ tad asmākam ākāśaṃ sarvato 'vadhir ahitam ity anaṃtapradeśasiddhiḥ pareṣāṃ punar anaṃtā lokadhātavaḥ saṃto pi yadi niraṃtarās tadā aṃtarālapratītir na syāt sarvathā teṣāṃ niranvaye vaikaṃ lokadhātumātraṃ syāt pareṣāṃ lokadhātūnāṃ tatrānupraveśāt ekadeśena nairaṃtarye sāvayavatvaṃ tadavayavenāpi tadavayavāṃtaraiḥ sarvātmanā nairaṃtarye tadekāvayavamātraṃ syāt tadekadeśena nairaṃtarye tad eva sāvayavatvam evaṃ anaṃtaparamāṇūnāṃ sarvātmanā nairaṃtarye paramāṇumātraṃ jagad bhavet tadekadeśena nairaṃtarye sāvayavatvaṃ paramāṇūnāṃ tan nāniṣṭaṃ iti sāṃtarā eva lokadhātavaḥ pratiparamāṇu vaktavyāḥ tadaṃtara evākāśam evoktavyāpādanād anaṃtapradeśam āyātaṃ ālokatamaḥparamāṇumātram aṃtaram iti cen na ālokatamaḥparamāṇubhir api sāṃtarair bhavitavyaṃ tannairaṃtarye pratipāditadoṣānuṣaṃgāt tadaṃtarāṇy ākāśapradeśā evety avaśyaṃbhāvi nabho 'naṃtapradeśaṃ

svayaṃ vedasyeśvarasya puruṣāder vā anādyanaṃtatvaṃ kutaścit pramāṇāt paricchiṃdann api tatsādiparyaṃtatvam iti chinnākāśasyānumānāgamayogipratyakṣaiḥ paricchidyamānasyānaṃtatvaṃ pratikṣipatīti kathaṃ svasthaḥ pramāṇasya yathāvasthitavastuparicchedanasvabhāvatvād anaṃtasyānaṃtatvenaiva paricchedane ko virodhaḥ syād asaṃkhyātād asaṃkhyātādes tathā paricchedanavat tataḥ sūktam ākāśasyānaṃtāḥ pradeśā iti

pradeśā ity anuvartate caśabdād anaṃtāś ca samuccīyaṃte kutas te pudgalānāṃ tathety āha

saṃkhyeyaparamāṇvārabdhānām anekadhā skaṃdhānām asaṃkhyātānaṃtānaṃtaparamāṇvārabdhānāṃ ca saṃsiddheḥ pudgalānāṃ syur evaṃ saṃkhyeyāś cāsaṃkhyeyāś cānaṃtāś ca pradeśās tattvataḥ sakalabādhavaidhuryāt nanu ca skaṃdhasya grahaṇaṃ tadāraṃbhakāvayavagrahaṇapūrvakaṃ tadagrahaṇapūrvakaṃ vā prathamapakṣe 'naṃtaśaḥ paramāṇūnāṃ tadavayavānām atīṃdriyatvād agrahaṇe skaṃdhāgrahaṇam iti sarvāgrahaṇam avayavyasiddheḥ dvitīyapakṣe tra sakalāvayavaśūnye pi deśe 'vayavigrahaṇaprasaṃgaḥ katipayāvayavigrahaṇapūrvake pi skaṃdhagrahaṇe sarvāgrahaṇam eva katipayāvayavānām apy naṃtaśaḥ paramāṇūnāṃ vyavasthānāt teṣāṃ ca grahaṇasaṃbhavāt tato na paramārthataḥ skaṃdhasaṃsiddhiḥ anādyavidyāvaśād atyāsanneṣv asaṃsṛṣṭeṣu bahiraṃtaś ca paramāṇuṣu tadākārapratīteḥ tādṛśakeśādiṣv apy anākārapratītivad iti kaścit tasyāpi sarvāgrahaṇam avayavyasiddheḥ paramāṇavo hi bahir aṃtar vābuddhigocarā evātīṃdriyatvāt na cāvayavī tadārabdho bhyupagataḥ iti sarvasya bahiraṃgasyāṃtaraṃgasya cārthasyāgrahaṇaṃ kathaṃ vinivāryate atha kecit saṃcitāḥ paramāṇava eva svapratyayaviśeṣād iṃdriyajñānaparicchedyasvabhāvā jāyaṃte teṣāṃ grahaṇasiddher na sarvāgrahaṇam iti mataṃ tad api na samīcīnaṃ kadācit kvacit kasyacit paramāṇupratītyabhāvāt eko hi jñānasanniveśī svadhiyānākāraḥ parisphuṭam avabhāsate paramāṇava eva cetanātmany avidyamānam apy ākāraṃ sthavīyāṃsaṃ kutaścid vibhramād darśayaṃtīti cet kathaṃcit pratibhātās te tam upadarśayeyur apratibhātā na tāvad apratibhātāḥ sarvatra sarvadā sarvathā sarvasya tadupadarśanaprasaṃgāt pratibhātā eva te tam upadarśayaṃti sattvādinātikeśādivad iti cen na paramāṇutvādināpi teṣāṃ pratibhātatvaprasaṃgāt satyaṃ tenāpratibhātā eva paramāṇavaḥ ekasyārthasvabhāvasya pratyakṣasya svataḥ svayaṃ ko nyo na dṛṣṭo bhāgaḥ syād vā pramāṇaiḥ parīkṣate iti vacanāt kevalaṃ tathā niścayāt tathānutpattes teṣām apratibhātatvam ucyate tasmād dṛṣṭasya bhāvasya dṛṣṭa evākhilo guṇaḥ bhrāṃter niścīyate neti sādhanaṃ saṃpravartate iti vacanāt sattvādinaiva svabhāvena tatra niścayotpatter abhyāsapravarabuddhipāṭavārthitvalakṣaṇasya tatkāraṇasya bhāvād vastusvabhāvāt vastusvabhāvo hy eṣa paraṃ pratītikānubhavapaṭīyān kvacid eva smṛtibījam ādhatte prabodhayati cāṃtaraṃ saṃsāram iti cet katham evaṃ sattvāder aṇutvādisvabhāvaḥ paramāṇuṣu bhinno na bhaved viruddhadharmādhyāsāt sahyaviṃdhyavat yadi punar niścayasyāvastuviṣayatvān na tadbhāvābhāvānāṃ vastusvabhāvabheda iti mataṃ tadā kathaṃ darśanasya pramāṇetarabhāvavyavasthā niścayotpattyanutpattibhyāṃ viparyayopajananānupajananābhyām iti tadvyavasthānuṣaṃgāt darśanaprāmāṇyahetur yathārthaniścaya eva dṛṣṭārthāvyavasāyitvān na viparyayaḥ saṃśayo vā tadviparītatvād iti ced vyāhatam etat svalakṣaṇānālaṃbanaś ca niścayo dṛṣṭārthāvyavasāyī ceti tataḥ svalakṣaṇāvyavasāyī svalakṣaṇālaṃbana eveti vastuviṣayo niścayo nyathānupapatteḥ siddhaḥ evaṃ ca tadbhāvābhāvābhyāṃ vastusvabhāvabhedo vaśyaṃbhāvīti sattve dravyatvādisvabhāvena niścīyamānāḥ paramāṇavo aṇutvādisvabhāvena vā niścīyamānā nānāsvabhāvāḥ siddhā eva keśāditvena niścīyamānāḥ praviralatvādinā vā niścīyamānāḥ pratipattavyāḥ sarvathā tadaniścaye tatra vibhramābhāvaprasaṃgāt tadbhāve atiśakteḥ sattvādinā ca niścīyamāno vayavī bahir na paramāṇava ity ayuktaṃ sarvāniścaye 'vayavasiddheḥ tarhy amūladānakriyiṇaḥ paramāṇavaḥ pratyakṣabuddhāvātmānaṃ ca na samarpayaṃti pratyakṣatāṃ ca svīkurvaṃtīti tataḥ paramārthasaṃtaḥ pudgalānāṃ skaṃdhā dvyaṇukādayo 'nekavidhā iti teṣāṃ saṃkhyeyādipradeśāḥ prātītikā eva

saṃkhyeyāsaṃkhyeyāś ca pradeśā ity anuvartanāt ta evāṇoḥ pratiṣidhyaṃte tathā ca

na hy ekapradeśo py aṇur na bhavatīti yuktaṃ tasyāvastutvaprasaṃgāt nanu cāṇoḥ pradeśatve pradeśī kaḥ syāt sa eva sparśādiguṇāśrayatvād guṇīti brūmaḥ kathaṃ sa eva pradeśaḥ pradeśī ca virodhād iti cet tadubhayasvabhāvatvopapatteḥ pradeśatvasvabhāvatvasyāsti skaṃdhāvasthāyāṃ tadbhāvāny athānupapatteḥ pradeśitvasvabhāvaḥ pudgaladravyatvāt ekena pradeśena pudgaladravyasyāpradeśitve dvyādipradeśair apy apradeśitvaprasaṃgāt viruddhaṃ cedaṃ paramāṇur ekapradeśo 'pradeśī ceti pradeśapradeśinor anyonyāvinābhāvāt pradeśinam aṃtareṇa pradeśasyāsaṃbhavāt khapuṣpavat pradeśam aṃtareṇa ca pradeśino nupapattes tadvad eva tata eva na pradeśo nāpi pradeśī paramāṇur iti cen na dravyatvavirodhāt guṇādivat na cādravyaṃ paramāṇur guṇavattvāt skaṃdhavat na cāpradeśi pradeśisvabhāvaṃ kiṃcid dravyaṃ siddhaṃ gaganādyasiddham iti cen na tasyānaṃtādipradeśatvasādhanena pradeśitvavyavasthāpanāt syād ākṛtaṃ te anekapradeśaḥ paramāṇur dravyatvād ghaṭākāśādivad iti tad asat dharmigrāhakapramāṇabādhitatvāt pakṣasya kālātyayāpadiṣṭatvāt hetoḥ kālena vyabhicārāc ca syādvādināṃ mīmāṃsakānāṃ ca śabdadravyeṇānekāṃtāt tathāhighaṭādir bhidyamānaparyaṃto bhedyatvānyathānupapatteḥ yo sau tasya paryaṃtaḥ sa paramāṇur iti paramāṇugrāhiṇā pramāṇenānekapradeśitvaṃ bādhyate tasyānekapradeśatve paramāṇutvavirodhāt

paramāṇūnām anekapradeśatvābhāve sarvātmanaikadeśena ca saṃyoge ṇumātre pi aṇuprasakteḥ sāvayavatve navasthāprasaṃgāc ca paramaskaṃdhasya pratītivirodhād aṣṭapradeśarūpāṇur bhidyamānaparyaṃtaḥ sarvadā svayam avedyaḥ siddhyati na punar anaṃśaḥ paramāṇus tasya buddhyā parikalpanād iti keṣāṃcid aṣṭapradeśarūpāṇuvādaḥ so py anenaiva pradeśaparamāṇuskaṃdhasya vacanena vicārito draṣṭavyaḥ rūpāṇor apradeśasya sarvadāpy asya bhedyatvāyogāt tathā hibhedyo rūpāṇuḥ mūrtatve saty anekāvayavatvāt ghaṭavat nātra hetor ākāśādibhir anekāṃto mūrtimattve satīti viśeṣaṇāt teṣām amūrtatvāt tataḥ paramāṇur ekapradeśa eva bhidyamānaparyaṃtaḥ siddhaḥ nanv evaṃ paramaskaṃdhapratītyabhāvaprasaṃga iti cen na tasyāṣṭapradeśāṇuvāde pi samānatvāt tathā hi

aṣṭapradeśo pi hi rūpāṇuḥ pūrvādidiggatarūpāṇvaṃtarapradeśair ekaśaḥ saṃbaṃdham adhitiṣṭhann ekadeśena kārtsnyena vādhitiṣṭet ekadeśena ced avayavī pradeśaḥ syāt paramāṇuvat tathā cānavasthā parāparapradeśaparikalpanāt piṃḍamātraḥ syāt rūpāṇupradeśeṣv aṣṭāsu rūpāṇvaṃtarapradeśānāṃ praveśāt teṣāṃ ca parasparānupraveśāt tathā ca paramaskaṃdhatvapratītyabhāvaḥ atha mahataḥ skaṃdhasya pratītyanyathānupapattyā prakārāṃtareṇa rūpāṇupradeśānām anyarūpadeśaiḥ saṃbaṃdhasiddheḥ kārtsnyaikadeśapakṣopāttadoṣābhāvo vibhāvyate paramāṇūnām api prakārāṃtareṇa saṃbaṃdhas tata eveti samānastatpakṣopāttadoṣābhāvaḥ vakṣyate ca paramāṇūnāṃ baṃdhapariṇāmahetuḥ snigdharūkṣatvād iti pariṇāmaviśeṣaḥ prakārāṃtaram iti nehocyate

dharmādīnām ajīvakāyānām ādisūtroktānāṃ dravyatvasvabhāvo jīvānāṃ ca prādhānyena veditavyo guṇabhāvena paryāyatvasya bhāvasyāpi bhāvāt śuddhadravyasya hi sanmātradehasya paryāyā evājīvakāyā jīvāś ca tasyaikasyānaṃtaparyāyasyātisaṃkṣepato bhimatatvāt ekaṃ dravyam anaṃtaparyāyam iti vacanāt tathā nityatvāvasthitārūpatvaikadravyatvaniṣkriyatvasvabhāvo 'pi prādhānyenaiva teṣāṃ guṇabhāvenānityatvānavasthitatvasarūpatvānekadravyatvasvabhāvānām api bhāvāt teṣām anuktānām api gamyamānatvāt samāsato bhidhānāt tathaiva sunayānvitatvopapatter anyathā durnayānvitatvaprasaṃgāt dravyārthān nityatve pi paryāyārthādeśād anityatvopagamād anyathārthakriyāvirodhād vastutvāyogāt tathā dravyatovasthitatve pi paryāyatonavasthitatvasiddher ity avayavāvasthānābhāvāt tathā svarūpato arūpatve pi mūrtimaddravyasaṃbaṃdhāt teṣāṃ svarūpatvavyavahārāt tathaikadravyatve pi vibhāgāpekṣayā tadvibhāgavivakṣāyām anekadravyatvopapatteḥ parispaṃdakriyayā niṣkriyatve pi teṣām avasthitatvādikriyayā sakriyatvāt evam asaṃkhyeyapradeśatvādayo pi pradhānabhāvenaiva dharmādīnāṃ guṇabhāvena saṃkhyeyapradeśatvādisvabhāvānām apy avirodhāt parimitatadbhāvāpekṣayā saṃkhyopapatter iti sarvatra syātkāraḥ satyalāṃchano draṣṭavyas tasyānuktasyāpi sāmarthyāt sarvatra pratīyamānatvād iti prakaraṇārthopasaṃhṛtiḥ

dharmādīnām ity abhisaṃbaṃdhaḥ prakṛtatvād arthavaśād vibhaktipariṇāmāt loko na yuktam ākāśaṃ tatrāvagāhaḥ kuta ity āha

na hi lokākāśād bāhyato dharmādayo 'vagāhinaḥ saṃbhavaṃty alokākāśasyāpi lokākāśatvaprasaṃgāt nanu ca yathā dharmādīnāṃ lokākāśe vagāhas tathā lokākāśasyānyasminn adhikaraṇāvagāhena bhavitavyaṃ tasyāpy anyasminn ity anavasthā syāt tasya svarūpe vagāhe sarveṣāṃ svātmany evāvagāho stv ity āśaṃkāyām idam ucyate

tato nānavasthā nāpi sarveṣāṃ svātmany evāvagāhas teṣām avibhutvāt parasminn adhikaraṇe vagāhopapatter anyathādhārādheyavyavahārābhāvāt

lokākāśe vagāha ity anuvartanīyaṃ kṛtsna iti vacanāt tadekadeśa eva dharmādharmayor avagāho vyudastaḥ kutas tau kṛtsnalokākāśāvagāhinau siddhāv ity āha

na hi lokatrayavartināṃ padārthānāṃ sarveṣāṃ gatipariṇāmināṃ sthitipariṇāmināṃ ca gatisthityupagrahau yugapadupakāro dharmādharmayor ekadeśavartinoḥ saṃbhavatyalokākāśe pi tadgatisthitiprasaṃgāt tato lokākāśe gacchattiṣṭhatpadārthānāṃ sarveṣāṃ gatisthityupakāram icchatā dharmādharmayoḥ kṛtsne lokākāśe 'vagāho bhyupagaṃtavyaḥ

avagāha ity anuvartate lokākāśasyety arthavaśād vibhaktipariṇāmaḥ tena lokākāśasyaikapradeśeṣv asaṃkhyeyeṣu ca pudgalānām avagāha iti vākyārthaḥ siddhaḥ katham ity āha

tasyaiva lokākāśasyaikasya pradeśe yathaikasya paramāṇor avagāhanam asti nirbādhaṃ tathā dvyādisaṃkhyeyānāṃ skaṃdhānām api paramasaukṣmyapariṇāmānāṃ taddravyādipradeśeṣu ca yathaikatvapariṇāmanirutsukānāṃ dvyādiparamāṇūnām avagāhas tathā tryādisaṃkhyeyāsaṃkhyeyānaṃtaparamāṇumayaskaṃdhānāmapi tādṛśāt saukṣmyapariṇāmād ity aśeṣato yathāyogaṃ pravibhajyatāṃ na ca pudgalaskaṃdhānāṃ tādṛśasaukṣmyapariṇāmo 'siddhaḥ sthūlānām api śithilāvayavakarpāsāpiṃḍādīnāṃ nibiḍāvayavadaśāyāṃ saukṣmyadarśanāt kūṣmāṃḍamātuliṃgabilvāmalakabadarasaukṣmyāt tāratamyadarśanāc ca kvacit kārmaṇaskaṃdhādiṣu paramasaukṣmyānumānāt mahattvatāratamyadarśanāt kvacit paramamahattvānumānavat

lokākāśasyeti saṃbaṃdhanīyaṃ avagāho bhājya iti cānuvartate tenāsaṃkhyeyabhāge asaṃkhyeyapradeśe kasyacij jīvasya sarvajaghanyaśarīrasya nityanigotasyāvagāhaḥ kasyacid dvayos tadasaṃkhyeyabhāgayoḥ kasyacit tryādiṣu sarvasmiṃś ca loke syād ity uktaṃ bhavati nānā jīvānāṃ keṣāṃcit sādhāraṇaśarīrāṇām ekasminn asaṃkhyeyabhāge vagāhaḥ keṣāṃcid dvayor asaṃkhyeyabhāgayos tryādiṣu cāsaṃkhyeyabhāgeṣv iti bhājyo vagāho na caikasya tadasaṃkhyeyabhāgasya dvyādyasaṃkhyeyabhāgānāṃ cāsaṃkhyeyapradeśatvāviśeṣāt sarvajīvānāṃ samāno vagāhaḥ śaṃkanīyaḥ asaṃkhyeyasyāsaṃkhyeyavikalpatvāt ca siddhaṃ lokākāśaikāsaṃkhyeyapradeśapariṇamanatvād dvādyasaṃkhyeyabhāgānām iti nānārūpāvagāhasiddhiḥ dharmādīnāṃ sakalalokākāśādivyavahāravacanāt sāmarthyāl lokākāśasyaikasminn ekasmin pradeśe caikasya kālaparamāṇor avagāhaḥ pratīyate tathā ca sūtrakārasya nāsaṃgrahadoṣaḥ

nanu ca lokākāśapramāṇatve jīvasya vyavasthāpite kathaṃ tadasaṃkhyeyabhāgāv agāhanaṃ na virudhyata ity āśaṃkyāha

asaṃkhyeyabhāgādiṣu jīvānām avagāho bhājya iti sādhyata ity āha

amūrtasvabhāvasyāpy ātmano 'nādisaṃbaṃdhaṃ pratyekatvāt kathaṃcin mūrtatāṃ bibhrato lokākāśatulyapradeśasyāpi kārmaṇaśarīravaśād upāttaṃ sūkṣmaśarīram adhitiṣṭhataḥ śuṣkacarmavatsaṃkocanaṃ pradeśānāṃ saṃhāras tasyaiva bādaraśarīram adhitiṣṭhato jale tailavadvisarpaṇaṃ visarpaḥ prasarpas tato 'saṃkhyeyabhāgādiṣu vṛttiḥ pradīpavan na virudhyate na hi pradīpasya nirāvaraṇanabhodeśāvadhṛtaprakāśaparimāṇasyāpi prabhāpavarakādyāvaraṇavaśāt prakāśapradeśasaṃhāravisarpau kasyacid asiddhau yato na dṛṣṭāṃtatā syāt syād ākūtaṃ nātmā pradeśasaṃhāravisarpavān amūrtadravyatvād ākāśavad iti tad ayuktaṃ pakṣasya bādhitapramāṇatvāt tathā hiātmā pradeśasaṃhāravisarpavān asti mahāparimāṇadeśavyāpitvāt pradīpaprakāśavad ity anumānena tāvatpakṣo bādhyate na cātra hetur asiddhaḥ śiśuśarīravyāpinaḥ punaḥ kumāraśarīravyāpitvapratīteḥ sthūlaśarīravyāpinaś ca sato jīvasya kṛśaśarīravyāpitvasaṃvedanāt na ca pūrvāparaśarīraviśeṣavyāpino jīvasya bheda eva pratyabhijñānābhāvaprasaṃgāt na veha tadekatvapratyabhijñānaṃ bhrāṃtaṃ bādhakābhāvād ity uktatvāt tathāgamavādhitaś ca pakṣaḥ syādvādāgame jīvasya saṃsāriṇaḥ pradeśasaṃhāravisarpavatkathanāt na ca tadapramāṇatvaṃ sunirṇītāsaṃbhavadbādhakatvāt pratyakṣārthapratipādakāgamavat sarvagatatvād ātmano na pradeśe saṃhāravisarpavattvam ākāśavad iti cen na tasyāsarvagatatvasādhanāt yeṣāṃ punar ghaṭakaṇikāmātraḥ sahasradhā bhinno vā keśāgramātro ṃguṣṭhaparvapramāṇo vātmā teṣāṃ sarvaśarīre svasaṃvedanavirodhaḥ tasyāśu saṃcāritvāt tathā saṃvedane sakalaśarīreṣu tathā saṃvedanāpatter ekātmavādāvataraṇāt śakyaṃ hi vaktuṃ sakalaśarīreṣv eka evātmāṇupramāṇo py āśu saṃcāritvāt saṃvedyata iti tatrāśvevācetanatvaprasaṃgo 'nyatra saṃcāraṇād iti cet śarīrāvayaveṣv api tanmukteṣv acetanatvam upasajyeta tadyuktasyaiva copaśarīraikadeśasya sacetanatvopapatter iti yat kiṃcid etat yathāpratīteḥ śarīraparamāṇānuvidhāyino jīvasyābhyupagamanīyatvāt tathāsati tasyānityatvaprasaṃgaḥ pradīpavad iti cen na kiṃcid aniṣṭaṃ paryāyārthādeśād ātmano 'nityatvasādhanāt dravyārthādeśāt tannityatvavacanāt pradīpavad eva so pi hi pudgaladravyārthādeśān nitya evānyathā vastutvavirodhāt jīvasya sāvayavatve bhaṃguratve vāvayavaviśaraṇaprasaṃgo ghaṭavad iti cen na ākāśādinānekāṃtāt na hy ākāśādi kathaṃcid anityo pi sāvayavo pi pramāṇasiddho na bhavati na cāvayavaviśaraṇaṃ tasyeti pratītaṃ kiṃcid ātmano vayavā viśīryaṃte kāraṇapūrvakatvād ākāśādipradeśavat paramāṇvekapradeśavad vā kāraṇapūrvakā eva hi paṭādiskaṃdhāvayavā viśīryamāṇā dṛṣṭās tathāśrayatvenāvayavavyapadeśāt avayūyaṃte viśliṣyaṃte ity avayavā iti vyutpatteḥ nacaivam ātmanaḥ pradeśāḥ paramāṇuparimāṇena pradiśyamānatayā teṣāṃ pradeśavyapadeśād ākāśādipradeśavat tato na viśaraṇaṃ jīvasyāvibhāgadravyatvād ākāśādivat nāvayavaviśaraṇam avibhāgadravyam ātmā amūrtatvānubhavāt prasādhitaṃ cāsyāmūrtadravyatvam iti na punar atrocyate tad evaṃ lokākāśam ādhāraḥ kārtsnyenaikadeśena vā dharmādīnāṃ yathāsaṃbhavaṃ dharmādayaḥ punar ādheyās tathāpratīte vyavahāranayāśrayād iti vijñeyārthānām ākāśadharmādīnām ādhārādheyatā ghaṭodakādīnām iva bādhakābhāvāt na teṣām ādhārādheyatā sahabhāvitvāt savyetaragoviṣāṇavad ity etadbādhakam iti cen na nityaguṇiguṇābhyāṃ vyabhicārāt na lokākāśadravye dharmādīni dravyāṇy ādheyāni yutasiddhatvād anekakāladravyavad iti cen na kuṃḍabadarādibhir anekāṃtāt sādhāraṇaśarīrāṇām ātmanām api parasparam ādhārādheyatvopagamād aśvam anuṣyādīnāṃ ca darśanāt sādhyaśūnyam udāharaṇaṃ na tāni tatrādheyāni śaśvadasamavetatve sati sahabhāvād iti cen na hetor anyathānupapannaniyamāsiddheḥ na hi yatra yad ādheyaṃ tatra śaśvatsamavetaṃ tadasahabhāvi ca sarvaṃ dṛṣṭaṃ vyomādau nityamahattvādiguṇasyādheyasya śaśvatsamavetasya siddhāv api tadasahabhāvāpratīteḥ kuṃḍādau badarāder ādheyasya sahabhāvasiddhāv api śaśvatsamavetatvāprasiddhir iti samuditasya hetoḥ sādhyavyāvṛttau vyāvṛttyabhāvād aprayojako hetuḥ nabhaḥpudgaladravyābhyāṃ vyabhicārāc ca na hi nabhasi pudgaladravyam ādheyaṃ na bhavati tasya tadavagāhitvena pratītes tadādheyatvasiddheḥ payasi makarādivat tatra tasya śaśvadasamavetatve sati sahabhāvaś ca hetuḥ prasiddhaḥ khapudgaladravyasya sadā samavāyāsaṃbhavān nityatvena sahabhāvatve pi vipakṣe pi bhāvāt tasya vyabhicārata eva tayoḥ pakṣīkaraṇe tra pakṣasya pramāṇabādhaḥ kālātyayāpadiṣṭaś ca hetuḥ khapudgaladravyayor ādhārādheyatāpratīteḥ pudgalaparyāyā eva ghaṭādayaḥ svasyādheyāḥ pratīyaṃte na ca dravyam iti cen na paryāyebhyo dravyasya kathaṃcid avyatirekāt tadādheyatve tasyāpy ādheyatvasiddheḥ tataḥ suktaṃ lokākāśadharmādidravyāṇām ādhārādheyatā vyavahāranayāśrayā pratipattavyā bādhakābhāvād iti niścayanayān na teṣām ādhārādheyatā yuktā vyomavaddharmādīnām api svarūpe vasthānād anyasyānyatra sthitau svarūpasaṃkaraprasaṃgāt svayaṃ sthāsnor anyena sthitikaraṇam anarthakaṃ svayam asthāsnoḥ sthitikaraṇam asaṃbhāvyaṃ śaśaviṣāṇavat śaktirūpeṇa svayaṃ sthānaśīlasyānyena vyaktirūpatayā sthitiḥ kriyata iti cet tasyāpi vyaktirūpā sthitis tatsvabhāvasya vā kriyeta na ca tāvat tatsvabhāvasya vaiyarthyāt karaṇavyāpārasya nāpy atatsvabhāvasya svapuṣpavatkaraṇānupapatteḥ katham evam utpattivināśayoḥ kāraṇaṃ kasyacit tatsvabhāvasyātatsvabhāvasya vā kenacit tatkāraṇe sthitipakṣoktadoṣānuṣaṃgād iti cen na katham api tanniścayanayāt sarvasya visrasotpādavyayadhrauvyavyavasthiteḥ vyavahāranayād evotpādādīnāṃ sahetukatvapratīteḥ kṣaṇakṣayaikāṃte tu sarvathā tadabhāvaḥ śāśvataikāṃtavat saṃvṛttyā tu janmaiva sahetukaṃ na punar vināśaḥ sthitiś ceti svaruciviracitadaśanopadarśanamātraṃ niyamahetvabhāvāt tato nāsti niścayanayād bhāvānām ādhārādheyabhāvaḥ sarvathā vicāryamāṇasyāyogāt kāryakāraṇabhāvād iti syāl lokākāśe dharmādīnām avagāhaḥ syād anavagāha iti syādvādaprasiddhiḥ

dravyasva deśāṃtaraprāptihetuḥ pariṇāmo gatiḥ tadviparītā sthitiḥ upagraho 'nugrahaḥ gatisthitī evopagrahau svapadārthā vṛttir na punar anyapadārthā dharmādharmāv ity avacanāt nāpy anyatarapadārthā gatisthityupagrahāv iti dvivacananirdeśāt tasyāṃ hi satyām upagrahasyaikatvād ekavacanam eva syāt gatisthityor upagraho gatisthityupagraha iti bhāvasādhanasyopagrahaśabdasya ṣaṣṭhīvṛtter ghaṭanāt tasya karmasādhanatve svapadārthavṛtter evopapatteḥ gatisthitī evopagṛhyete ity upagrahau na ca karmasādhanatve py upagrahaśabdasyopakāraśabdena saha sāmānādhikaraṇyānupapattiḥ gatisthityupagrahau upakāra iti upakāraśabdasyāpi karmasādhanatvāt na caivam upakāraśabdasya dvivacanaprasthā sāmānyopakramād ekavacanopapatteḥ punar viśeṣopakrame pi tadaparityāgāt sādhoḥ kāryaṃ tapaḥśrutir ityādivat nanu svapadārthāyāṃ vṛttāv upagrahavacanam anarthakaṃ gatisthitī dharmādharmayor upakāra itīyatā paryāptatvāt dharmādharmayor anugrahamātravṛttitvakhyāpanārthaṃ gatisthityor nirvartakakāraṇatvapratipattyarthaṃ copagrahagrahaṇam ity apy ayuktaṃ gatisthitī dharmādharmakṛte ity avacanād eva tatsiddheḥ upakāravacanāj jīvapudgalānāṃ gatisthitī svayam ārabhamāṇānāṃ dharmādharmau tadanugrahamātravṛttitvād upakārakāv iti pratipatteḥ yathāsaṃkhyanivṛttyartham upagrahavacanam ity apy asāraṃ tadbhāve tadanivṛtteḥ śakyaṃ hi vaktuṃ jīvasya gatyupagraho dharmasyopakāraḥ pudgalasya sthityupagraho 'dharmasyopakāra iti yathāsaṃkhyam upagrahavacanasadbhāve pi jīvapudgalānāṃ bahutvāc ca dvābhyāṃ samatvābhāvād eva yathāsaṃkhyanivṛttisiddhir na tadarthaṃ tadvacanaṃ yuktaṃ dharmādharmābhyāṃ yathāsaṃkhyapratipattyarthaṃ gatisthityupagrahāv iti vacanaṃ vyavatiṣṭhate na gatyupagraho dharmasya sthityupagrahaḥ punar adharmasyeti pratīyate nanu gatisthityupagrahau dharmasyādharmasya ca pratyekam iti kaścit so pi na sthitavādī upakārāv iti vacanād api tatsiddhiḥ gatir upakāro dharmasya sthitir adharmasyety abhisaṃbaṃdhatvāt tat kim idānīm upagrahavacanaṃ na kartavyaṃ kartavyam evopakāraśabdena kāryasāmānyasyābhidhānāt gatisthityupagrahāv iti kāryaviśeṣakathanāt tena dharmādharmayor na kiṃcit kāryam astīti vadan nivāryate dharmādharmayor upakāro stīti vacanāt kiṃ punas tatkāryam ity ārekāyāṃ gatisthityupagrahāv ity ucyate gatisthitī iti tayos tadanirvartyatvāt dharmādharmau hi na jīvapudgalānāṃ gatisthitī nirvartayataḥ kiṃ tarhi tadanugrahāv eva kuta ity evaṃ

krameṇa sarvapadārthānāṃ gatipariṇāmināṃ gatyupagrahasya sthitipariṇāmināṃ sthityupagrahasya ca kṣityādihetukasya darśanasya dharmādharmanibaṃdhanam iti cen na sakṛdgrahaṇāt sakṛd api keṣāṃcit padārthānāṃ tasya kṣityādikṛtatvasiddheś ca tannimittatvam ity api na maṃtavyaṃ sarvagrahāt tataḥ sakṛtsarvapadārthagatisthityupagrahau sarvalokavyāpidravyopakṛtau sakṛtsarvapadārthagatisthityupagrahatvānyathānupapatter iti kāryaviśeṣānumeyau dharmādharmau na hi dharmādharmābhyāṃ vinā sakṛtsarvārthānāṃ gatisthityupagrahau saṃbhāvyete yato na tadavyabhicāriṇau syātāṃ tābhyāṃ vinaiva parasparataḥ saṃbhāvyete tāv iti cet kim idānīṃ yugapad gacchatāṃ sarveṣāṃ tiṣṭhaṃto hetavaḥ sarve tiṣṭhatāṃ ca sakṛtsarveṣāṃ gacchaṃtaḥ sarveṣāṃ āhosvit kecid eva keṣāṃcit na tāvat prathamaḥ pakṣaḥ parasparāśrayaprasaṃgāt nāpi dvitīyaḥ śreyān sarvārthagatisthityupagrahayoḥ sarvalokavyāpidravyopakṛtatvena sādhyatvāt pratiniyatārthagatisthityanugrahayoḥ kādācit kayoḥ prativiśiṣṭayoḥ kṣityādidravyopakṛtatvābhyupagamāt gaganopakṛtatvāt siddhasādhanam iti cen na lokālokavibhāgābhāvasaṃgatāl lokasya sāvadhitvasādhanāt niravadhitve saṃsthānatvavirodhāt pramāṇābhāvāc ca yadi punar lokaikadeśavartidravyopakṛtau sakalārthagatisthityupagrahau syātāṃ tadāpi lokālokavibhāgāsiddhiḥ kvacid vartamānayor dharmādharmāstikāyayoḥ sarvalokākāśe ivālokākāśe pi sarvārthagatisthityupagrahopakāritvaprasaktes tasya lokatvāpatteḥ tataḥ sarvagatābhyām eva dravyābhyāṃ sakalārthagatisthityanugrahopakāribhyāṃ bhavitavyaṃ tau no dharmādharmau

upakāra ity anuvartate kaḥ punar avagāhaḥ avagāhanam avagāhaḥ sa ca na karmasthas tasyāsiddhatvāl liṃgatvāyogāt kiṃ tarhi kartṛstha ity āha

jīvādayo hy avagāhakās tatra pratītisiddhatvāl liṃgam avagāhyasya kasyacit yat tadavagāhyaṃ sakṛtsarvārthānāṃ tadākāśam iti kartṛsthād avagāhād anumīyate gaganād anyasya tathābhāvānupapatteḥ ālokatamasor avagāhaḥ sarveṣām avagāhakānāṃ jalāder bhasmādivad iti cen na tayor apy avagāhakatvād avagāhyāṃtarasiddheḥ nanv evam ākāśasyāpy avagāhakatvād anyad avagāhyaṃ kalpyatāṃ tasyāpy avagāhakatve aparamavagāhyam ity anavasthā syād iti cen na ākāśasyānaṃtasyāmūrtasya vyāpinaḥ svāvagāhitvasiddher avagāhyāṃtarāsaṃbhavāt na caivam ālokatamasoḥ sarvārthānāṃ vā svāvagāhitvaprasaktir asarvagatatvāt na ca kiṃcid asarvagataṃ svāvagāhi dṛṣṭaṃ matsyāder jalādyavagāhitvadarśanāt sarvārthānāṃ kṣaṇikaparamāṇusvabhāvatvāt avagāhyāvagāhakabhāvābhāva iti cen na sthūlasthirasādhāraṇārthapratīteḥ na ceyaṃ bhrāṃtir bādhakābhāvāt ekasyānekadeśakālavyāpino rthasyābhāve sarvaśūnyatāpatteḥ bhāve punar avagāhyāvagāhakabhāvāvirodha evādhārādheyabhāvādivat śītavātātapādīnām abhinnadeśakālatayā pratīteḥ svāvagāhyāvagāhakabhāvasiddhiḥ parasparam avagāhānupapattau bhinnadeśatvaprasaṃgāl loṣṭhadvayavat tato yathāpratītiniyatānām avagāhakānāṃ pratiniyatam avagāhyam asiddhaṃ tayā sakṛtsarvāvagāhinām avagāhyam ākāśam anumaṃtavyam

upakāra ity anuvartanīyaṃ tatra śarīram audārikaṃ vyākhyātaṃ vāk dvidhadravyavāk bhāvavāk ca tatreha dravyavāk paudgalikī gṛhyate mano pi dvividhaṃ dravyabhāvavikalpāt tatreha dravyamanaḥ paudgalikaṃ grāhyaṃ prāṇāpānau śvāsocchvāsau ta ete pudgalānāṃ śarīravargaṇādīnām atīṃdriyāṇām upakāraḥ kāryam anumāpakam ity āvedayati

saṃti śarīravāṅmanovargaṇāḥ prāṇāpānāraṃbhakāś ca sūkṣmāḥ pudgalāḥ śarīrādikāryānyathānupapatteḥ na pradhānaṃ kāraṇaṃ śarīrādīnāṃ mūrtimattvābhāvād ātmavat na hy amūrtimataḥ pariṇāmaḥ kāraṇaṃ dṛṣṭaṃ pṛthivyādiparamāṇavaḥ kāraṇam iti kecit teṣāṃ sarve py aviśeṣeṇa pṛthivyādiparamāṇavaḥ śarīrādyāraṃbhakāḥ syuḥ pratiniyatasvabhāvāḥ na tāvad ādivikalpo 'niṣṭaprasaṃgāt dvitīyakalpanāyāṃ tu śarīrādivargaṇā eva nāmāṃtareṇoktā bhaveyur iti siddho 'smatsiddhāṃtaḥ

pudgalānām upakāra ity abhisaṃbaṃdhaḥ keṣāṃ punaḥ pudgalānām ime kāryam ity āha

sukhaṃ tac cet sadvedyasya karmaṇaḥ kāryaṃ duḥkham asadvedyasya jīvitam āyuṣaḥ maraṇam asadvedyasyaivāyuḥkṣaye sati tadudayāt paramaduḥkhātmanā tasyānubhavāt tataḥ sātavedyādikarmātmānaḥ pudgalāḥ sukhādyupagrahebhyo 'numīyaṃte atropagrahavacanaṃ sadvedyādikarmaṇāṃ sukhādyutpattau nimittamātratvenānugrāhakatvapratipattyarthaṃ pariṇāmakāraṇaṃ jīvaḥ sukhādīnāṃ tasyaiva tathyapariṇāmāt ata eva jīvavipākitvaṃ sadvedyādikarmaṇāṃ jīve tadvipākopalabdheḥ nanv āyuḥ bhavavipāki śrūyate tat kathaṃ jīvavipāki syāt bhavasya jīvapariṇāmatvavivakṣāyāṃ tathā vidhānād adoṣaḥ tasya kathaṃcid ajīvapariṇāmaviśeṣatve vā jīvapariṇāmamātrād bhedavivakṣāyām āyurbhavavipāki proktam iti na virodhaḥ nanv ābharaṇādipudgalānāṃ sukhādyupagrahe vṛttidarśanāt teṣāṃ sukhādyupagraha upakāro stv iti cen na teṣām anumeyatvāt niyamābhāvāc ca kasyacit kadācit sukhopagrahe vartamānasyāpi baṃdhanāder aparasya duḥkhādyupagrahe pi vṛttyavirodhān na niyamaḥ sadvedyādikarmāṇi sukhādyupagrahe pratiniyatasvabhāvāny evānyathā tatsaṃbhāvanānupapatter iti tebhyas tadanumānam

upakāra ity anuvartate tataḥ parasparaṃ jīvānām anumānam ity āha

saṃtānāṃtarabhājo hi jīvāḥ parasparam asaṃvidātmānaḥ kāryato numeyāḥ syur na punar aikyabhājaḥ tac ca kāryaṃ parasparam upagrahaḥ sa ca vyāpārādir āliṃganādivāhanādibhir vyāpāraḥ anunayanaṃ hitapratipādanādir vyāhāraḥ sa ca parasparam upalabhyamānaḥ saṃtānāṃtaratvaṃ sādhayatīti tadanumeyāḥ saṃtānāṃtarabhājo jīvāḥ parasparaṃ saṃvṛttyā saṃtānāṃtaravyavahāra ity ayuktaṃ puruṣādvaitavādasya pūrvam eva nirastatvāt saṃvedanādvaitavādavat

vartate vartanamātraṃ vā vartanā vṛtter ṇyantāt karmaṇi bhāve vā yuk tasyānudāttatvād vā tācchīliko va yuc vartanāśīlā vartaneti kā punar iyaṃ pratidravyaparyāyam aṃtarnītaikasamayā svasattānubhūtir vartanā dravyaṃ vakṣyamāṇaṃ tasya paryāyo dravyaparyāyaḥ dravyaparyāyaṃ dravyaparyāyaṃ prati pratidravyaparyāyaṃ aṃtarnīta ekaḥ samayonayety aṃtarnītaikasamayā kā punar asau svasattānubhūtiḥ svasyaiva sattā svasattā anyāsādhāraṇī janmavyayadhrauvyaikyavṛttir ity arthaḥ 'utpādavyayadhrauvyayuktaṃ sat' iti vacanāt na hi sattātyaṃtaṃ bhinnā svāśrayād upapadyate dravyābhidhānānupravṛttiliṃgenānumīyamānā saikaivety ayuktaṃ sādṛśyopacārāt tadekatvapratyayapravṛttiḥ jīvājīvatadbhedaprabhedaiḥ saṃbadhyamānā viśiṣṭā śaktir anekatvam āskaṃdatīti svasattāyā anubhūtiḥ sā vartanā vartyamānatvāt vartamānamātratvād vā tad ucyate

ata evāha

vartanā hi jīvapudgaladharmādharmākāśānāṃ tatsattāyāś ca sādhāraṇyāḥ sūryagatyādīnāṃ ca svakāryaviśeṣānumitasvabhāvānāṃ bahiraṃgakāraṇāpekṣākāryatvāt taṃdulapākavat yattāvadbahiraṃgakāraṇaṃ sa kālaḥ nanu kālavartanayā vyabhicāraḥ svayaṃ vartamāneṣu kālāṇuṣu tadabhāvāt na hi kālāṇavaḥ svasattānubhūtau prayojakam aparam apekṣaṃte sarvaprayojakasvabhāvatvāt svasarvaprayojakasvabhāvatvavirodhāt svasya svāvagāhahetutvābhāve sarvāvagāhahetutvasvabhāvatvavirodhāt sarvajñavijñānasya svarūpaparicchedakatvābhāvatvavirodhavad vā diśaḥ svasmin pūrvāparādipratyayahetutvābhāve sarvatra pūrvāparādipratyayahetutvavirodhavad veti kecit kālavartanāyā anupacaritarūpeṇāsadbhāvāt yasyāsāv anyena vartate tasya sā mukhyavartanā karmasādhanatvāt tasyāḥ kālasya tu nānyena vartate tasya svayaṃ svasattāvṛttihetutvād anyathānavasthāprasaṃgāt tataḥ kālamā svato vṛttir evopacārato vartanā vṛttivartakayor vibhāgābhāvān mukhyavartanānupapatteḥ śaktibhedāt tayor vibhāge tu sā kālasya yathā mukhyā tathā ca bahiraṃganimittāpekṣātvaṃ vartakaśakter bahiraṃgakāraṇatvāt tato na tayā vyabhicāraḥ akālavṛttitve sati kāryatvād iti saviśeṣaṇo vā hetuḥ sāmarthyād avasīyate yathā pṛthivyādayaḥ svatorthāṃtarabhūtajñānavedyāḥ prameyatvād ity ukte py ajñānatve satīti gamyate anyathā jñānena svayaṃ vedyamānena vyabhicāraprasaṃgāt nanv atra prameyatvād evety avadhāraṇāt tadapramāṇatve satīti viśeṣaṇamanuktam api śakyam avagaṃtum anyatra tu katham iti cet kāryatvād evety avadhāraṇāśrayaṇād anyatrāpy akāraṇatve satīti viśeṣaṇaṃ labhyata eva sāmarthyāt tato na prakṛtau hetuviśeṣam icchaṃtau hetvaṃtaraṃ nanv evaṃ kālavṛtteḥ kāryatve tayā vyabhicārābhāvād anarthakaṃ viśeṣaṇopādānam iti cen na paryāyārthādeśāt kāryatvasya tatra bhāvāt tayā vyabhicāraprasaṃgāt tatparihārārthaṃ viśeṣaṇopādānasyānarthakatvāyogāt tato vartanopakāraḥ kālasattāṃ sādhayaty eva kaḥ punaḥ pariṇāmaḥ dravyasya svajātyaparityāgena prayogavisrasālakṣaṇo vikāraḥ pariṇāmaḥ tatra visrasāpariṇāmo nādir ādimāṃś ca cetanadravyasya tāvatsvajāteś cetanadravyatvākhyāyā aparityāgena jīvatvabhavyatvābhavyatvādiranādir aupaśamikādiḥ pūrvākāraparityāgājahadvṛttir ādimān sa tu karmopaśamādyapekṣatvād apauruṣeyatvād vaisrasikaḥ acetanadravyasya tu lokasaṃsthānam aṃdarākārādir anādir iti dravyatayādimān apuruṣaprayatnānapekṣatvād eva vaisrasikaḥ prayogajaḥ punar dānaśīlabhāvanādiś cetanasya cāryopadeśalakṣaṇapuruṣaprayatnāpekṣatvāt ghaṭasaṃsthānādir acetanasya kulālādipuruṣaprayogāpekṣatvāt dharmāstikāyādidravyasya tu vaisrasiko 'saṃkhyeyapradeśitvādir anādiḥ pariṇāmaḥ pratiniyatagatyupagrahahetutvādiḥ ādimān prayogajo yaṃtrādigatyupagrahahetutvādiḥ puruṣaprayogāpekṣatvāt samartho hi bahiraṃgakāraṇāpekṣo kālapariṇāmatve sati kāryatvāt vrīhyādivad iti yat tatkāraṇaṃ bāhyaṃ sa kālaḥ pariṇāmo 'siddha iti cen na bādhakābhāvāt pariṇāmasyābhāvaḥ sattvāsattvayor doṣopapatter iti cen na pakṣāṃtaratvāt na hi sann eva bījādāv aṃkurādiḥ pariṇāmas tatpariṇāmatvavirodhād bījasvātmavat nāpy asann eva tata eva kharaviṣāṇavat kiṃ tarhi dravyārthādeśāt san paryāyārthādeśād asan na cobhayapakṣabhāvī doṣo trāvatarati sadasadekāṃtapakṣābhyām anekāṃtapakṣasyānyatvāt hiṃsakatvapāradārikatvābhyām ahiṃsakāpāradārikatvavat viyuktaguḍaśuṃṭhībhyāṃ tatsaṃyogavad vā jātyaṃtaratvāc ca rasāṃtarasaṃbhavāt etena virodhādayaḥ paridrutā draṣṭavyāḥ kiṃ ca pariṇāmasya pratiṣedho na tāvat sataḥ sattvād eva pariṇāmapratiṣedhavat sato pi pratiṣedhasyāpi pratiṣedhaprasaṃgāt pratiṣedhābhāvaḥ apratiṣedhaḥ sattvān na pratiṣidhyate tata eva pariṇāmo pi na pratiṣeddhavya iti sa eva pratiṣedhābhāvaḥ nāpy asataḥ pratiṣedham iyān nirviṣayatvaprasaṃgāt kharaviṣāṇapratiṣedhaḥ katham iti cet na katham api sattvādyekāṃtavādinām iti brūmaḥ tadanekāṃtavādināṃ tu kvacit kadācit kathaṃcit sata evānyatrānyadānyathā pratiṣedha iti sarvam anavadyam sarvathaikāṃtasya pratiṣedhaḥ katham iti cet ko 'yaṃ sarvathaikāṃtaḥ idam evettham eveti vā dharmiṇo dharmasya vābhimananam iti cet tarhi tasya sata eva nirviṣayasādhanam eva pratiṣedhaḥ svarūpapratiṣedhe tu sarvathā pratītivirodhaḥ syāt darśanamohodaye sati sadādyekāṃtābhiniveśasya mithyādarśanaviśeṣasya pratyātmavedyatvāt nirviṣayatvasādhane tu tasya na pratītibādhā pratīyamānasya vastuni sattvādyaṃśasya dharmitvāt nāyaṃ sarvathā sattvādyekāṃtābhiniveśasya viṣayo vastvaṃśaḥ sarvathā virodhāt etena pradhānādipratiṣedho vyākhyātaḥ pradhānādyabhiniveśasya nirviṣayatvasādhanāt tato naikāṃtenāsataḥ pratiṣedha iti sata eva pariṇāmasya kathaṃcit pratiṣedhopapatteḥ sarvathā nābhāvaḥ syān mataṃ nāsti pariṇāmo nyānanyatvayor doṣād iti noktatvāt uktam atrottaraṃ na vayaṃ bījād aṃkuram anyam eva manyāmahe tadapariṇāmatvaprasaṃgāt padārthāṃtaravat nāpy ananyam evāṃkurabhāvānuṣaṃgāt kiṃ tarhi paryāyārthādeśād bījād aṃkuram anyam anumanyāmahe dravyārthādeśād ananyam iti pakṣāṃtarānusaraṇād doṣābhāvān na pariṇāmābhāvaḥ vyavasthitāvyavasthitadoṣāt pariṇāmābhāva iti cen nānekāṃtāt na hi vayam aṃkure bījaṃ vyavasthitam eva brūmahe virodhād aṃkurabhāvaprasaṃgāt nāpy avyavasthitam evāṃkurasya bījapariṇāmatvābhāvaprasaṃgāt padārthāṃtarapariṇāmatvābhāvavat kiṃ tarhi syād bījaṃ vyavasthitaṃ syād avasthitam aṃkure vyākurmahe na caikāṃtapakṣabhāvī doṣo 'nekāṃteṣv astīty uktaprāyaṃ syādvādināṃ hi bījaśarīrāder eva vanaspatikāyiko bījo ṃkurādiḥ svaśarīrapariṇāmabhāgabhimato yathā kalalaśarīre manuṣyajīvorbudādisvaśarīrapariṇāmabhṛd iti na punar anyathā saḥ tathā sati

syān mataṃ na bījam aṃkurāditvena pariṇamate vṛddhyabhāvaprasaṃgāt yo hi yat pariṇāmaḥ sa na tato vṛddhimān dṛṣṭo yathā payaḥpariṇāmo dadhyādiḥ bījapariṇāmaś cāṃkurādis tasmān na tato vṛddhimān iti bījamātram aṃkurādiḥ syād atatpariṇāmo veti uktaṃ ca kiṃ vānyad yadi tadbījaṃ gacched aṃkuratām iha vivṛddhir aṃkurasya syāt kathaṃ bījād apuṣkalāt yatheṣṭaṃ tai rasaiḥ somair audakaiś ca vivardhate tasyaiva sati bījasya pariṇāmo na yujyate āliptaṃ jatunā kāṣṭhaṃ yathā sthūlatvam ṛcchati na tu kāṣṭhaṃ tathaivāste jatunātra vivardhate tathaiva yatra tadbījam āste yenātmanā sthitaṃ rasāś ca vṛddhiṃ kurvaṃti bījaṃ tatra karoti kim iti tad etadanālocitatattvavacanaṃ tadvṛddher ahetukatvāt

tato na vṛddhyabhāvo ṃkurādeḥ yad apy uktaṃ yo yat pariṇāmaś ca tato na vṛddhimān dṛṣṭo yathā kṣīrapariṇāmo dadhyādir na kṣīrād iti tatra hetuḥ kālātyayāpadiṣṭo dharmidṛṣṭāṃtagrāhakapramāṇabādhitatvāt dharmī tāvadbījapariṇāmo ṃkurādis tato vṛddhimān eva pratibhāsamānaḥ kathaṃ vāvṛddhimān anumātuṃ śakyaḥ dṛṣṭāṃtaś ca śītakṣīrasya tapyamāno nyo na kṣīrapariṇāmo dharmodvartitadadhipariṇāmo vā kṣīrād vṛddhim anupalabhyamānaḥ kathaṃ tadvṛddhyabhāvasādhye nidarśanaṃ tatpariṇāmatvād ity asiddhaṃ ca sādhanaṃ ca pariṇāmābhāvavādinaḥ parābhyupagamāt tatsiddhau vṛddhisiddhir api tata eva syāt sarvathā viśeṣābhāvāt tanna vṛddhyabhāvāt pariṇāmābhāvaḥ syādvādināṃ prati sādhayituṃ śakyaḥ pariṇāmābhāvāt vṛddhyabhāvaḥ sarvathaikāṃtavādinaḥ prasiddhyaty eva janmādyabhāvavad iti niveditaprāyaṃ na hi nityaikāṃte pariṇāmo sti pūrvākāravināśājahadvṛttottarākārotpādānabhyupagamāt sthitimātrāvasthānāt na ca sthitimātraṃ pariṇāmaḥ tasya pūrvottarākāraparityāgopādānabhāvasthitilakṣaṇatvāt sadā sthāsnor ātmāder arthāṃtarabhūto tiśayaḥ kutaścid upajāyamānaḥ pariṇāma iti cet sa tasyeti kutaḥ tadāśrayatvād iti cet katham ekasvabhāvam ātmādi vastu kadācit kasyacid atiśayasyāśrayaḥ kadācittve sati saṃbhāvyate svabhāvaviśeṣād iti cet tarhi yena svabhāvaviśeṣeṇāśrayaḥ kasyacid bhāvo yena vānāśrayaḥ sa tato narthāṃtarabhūtaś cet tannityatvaikāṃtavirodhaḥ sa tato rthāṃtarabhūtaś cet tasyeti kutaḥ tadāśrayatvād iti cet sa eva paryanuyogo navasthā ca sudūram api gatvā tasya kathaṃcid anarthāṃtarabhūtasvabhāvaviśeṣābhyupagame kathaṃ tato rthāṃtarabhūto tiśayaḥ pariṇāmas tadāśrayaḥ syāt yo yathā yatra yadā yāto tiśayas tasya tathā tatra tadāśrayo bhāva ity evaṃrūpaikasvabhāvatvād ātmādibhāvasyādoṣa eveti cen nānātmādibhāvaparikalpanāt virodhaḥ pṛthivyādyatiśayānām ekātmātiśayatvaprasaṃgāt śakyaṃ hi vaktum eka evātmaivaṃbhūtaṃ svabhāvaṃ bibhartti yena yathā yatra yadā pṛthivyādyatiśayāḥ prabhavaṃti teṣāṃ tathā tatra tadāśrayo na bhavatīti tadatiśayā eva te punar anyadravyātiśaya iti dravyāṃtarābhāve kuto tiśayāḥ syur ātmanīti cet atiśayāṃtarebhyaḥ ete cānye pi parebhyo tiśayebhya ity anādyatiśayaparaṃparābhyupagamād anupālaṃbhaḥ asty eka evātmā puruṣādvaitābhyupagamād ity aparaḥ tasyāpi nātmātiśayaḥ pariṇāmo dvaitaprasaṃgāt anādyavidyopadarśinaḥ puruṣasyātiśayaḥ pariṇāma iti cet tarhi na vāstavaḥ pariṇāmaḥ puruṣādvaitavādino sti yo py āha pradhānād arthāṃtarabhūta eva mahadādeḥ pariṇāma iti so py ayuktavādī sarvathā pradhānād abhinnasya mahadādeḥ pariṇāmatvavirodhāt svātmapradhānavat tasya vā pariṇāmitvaprasaṃgāt mahadādivat tato na pradhānaṃ pariṇāmi ghaṭate nityaikasvabhāvatvād ātmavat yadi punaḥ pradhānasya mahadādirūpeṇāvirbhāvatirobhāvābhyupagamāt pariṇāmitvam abhidhīyate tadā sa eva syādvādibhir abhidhīyamānaḥ pariṇāmo nānyatheti nityatvaikāṃtapakṣe pariṇāmābhāvaḥ kṣaṇikaikāṃte pi kṣaṇād ūrdhvasthiter abhāvāt pariṇāmābhāvaḥ pūrvakṣaṇe niranvayavināśād uttarakṣaṇotpādaḥ pariṇāma iti cet kasya pariṇāmina iti vaktavyaṃ pūrvakṣaṇasyaiveti cen na tasyātyaṃtavināśāt tadapariṇāmitvāc ciraṃtanaviśiṣṭakṣaṇavat kāryakāraṇabhāva eva pariṇāmibhāva iti cen na kṣaṇikaikāṃte kāryakāraṇabhāvasya nirastatvāt kramayaugapadyavirodhān nityatvaikāṃtavat saṃvṛtyā kāryakāraṇabhāve tu na vāstavaḥ pariṇāmibhāvaḥ kayościd iti kṣaṇikaikāṃtapakṣe pariṇāmābhāvaḥ siddhaḥ saṃvedanādyadvaite tu dūrotsārita eva pariṇāma iti sakalasarvathaikāṃtavādināṃ pariṇāmābhāvād vṛddhyabhāvo apakṣayādyabhāvavad avatiṣṭhate syādvādināṃ punaḥ pariṇāmaprasiddher yuktā kasyacid vṛddhiḥ svakāraṇasannipātād apakṣayādivat tathā pratīter vā bādhakābhāvāt pariṇāmo hi kaścit pūrvapariṇāmena sadṛśo yathā pradīpāder jvālādiḥ kaścid visadṛśo yathā tasyaiva kajjalādiḥ kaścit sadṛśāsadṛśo yathā suvarṇasya kaṭakādiḥ tatra pūrvasaṃsthānādyaparityāge sati pariṇāmādhikyaṃ vṛddhiḥ sadṛśetarapariṇāmo yathā bālakasya kumārādibhāvaḥ sadṛśa evāyam ity ayuktaṃ visadṛśapratyayotpatteḥ sarvathā sādṛśye bālakumārādyavasthayoḥ kumārādyavasthāyām api bālapratyayotpattiprasaṃgāt bālakāvasthāyāṃ vā kumārādipratyayotpattiprasakteḥ sarvathā visadṛśa eva bālakapariṇāmāt kumārādipariṇāma ity api na prātītikaṃ sa evāyam iti pratyayasvabhāvāt bhrāṃto sau pratyaya iti cen na bādhakābhāvād ātmani sa evāhaṃ pratyayavat sarvatra tasya bhrāṃtatvopagame nairātmyavādāvalaṃbanaprasaṃgaḥ na cāsau śreyān vaś ca sadṛśetarapariṇāmātmano vastunaḥ sādhanāt pratītijñānasyābhedapratyayasya vā prāmāṇyavyavasthāpanāt tato yuktaḥ sadṛśetarapariṇāmātmako vṛddhipariṇāmaḥ etenāpakṣayapariṇāmo vyākhyātaḥ yathā sthūlasya kāyādeḥ sadṛśetarapratyayasadbhāvāt sadṛśetarātmaka iti visadṛśapariṇāmo janma tasyāpūrvaprādurbhāvalakṣaṇatvāt tathā vināśaḥ pūrvavināśasyāpūrvaprādurbhāvarūpatvāt tadvyatiriktasya vināśasyāpratīteḥ nābhāvo stīti pratyayaviṣayatvād iti cet tataś ca bhāvasvabhāvatve nīrūpatvaprasaṃgāt nāstīti pratyayaviṣayarūpasadbhāvān na nīrūpatvam iti cet tarhi bhāvasvabhāvavināśaḥ svabhāvatvād utpādavat prāgabhāvetaretarābhāvātyaṃtābhāvānām apy anenaiva bhāvasvabhāvatā vyākhyātā nanu ca yathā svabhāvavattvāviśeṣe pi ghaṭapaṭayor nānātvaṃ viśiṣṭapratyayaviṣayatvāt tathā bhāvābhāvayor api syād iti cen na ghaṭatvena vā svabhāvavattvasyāvāptatvād ghaṭasya paṭātmakatvāsiddheḥ paṭasya vā ghaṭātmakatvānupapatteḥ kathaṃcin nānātvavyavasthiteḥ bhāvātmakatvena tu svabhāvatvasya vyāptisiddheḥ sarvatra bhāvātmam aṃtareṇa svabhāvatvāprasiddher abhāvasya tato bhāvātmakatvasiddher apratibaṃdhanāt tatra viśiṣṭapratyayas tu paryāyaviśeṣād upapadyate eva ghaṭe navapurāṇādipratyayavat yathaiva ghaṭo navaḥ purāṇa iti viśiṣṭapratyayatām ātmasāt kurvann api ghaṭātmatāṃ jahāti tathā bhāvo sti nāstīti viśiṣṭapratyayaṃ viṣayatāṃ svīkurvann api na bhāvatvam aviśeṣāt na cābhāvo bhāvaparyāya eva na bhavati sarvadā bhāvaparataṃtratvād abhāvaprasaṃgāt na ca sarvadābhāvaparataṃtro nīlatvādir bhāvadharmo nāprasiddho yenābhāvo pi tadvadbhāvadharmo na syāt na ca sarvadā bhāvaparataṃtratvam abhāvasyāsiddhaṃ ghaṭasyābhāvaḥ paṭasya cety evaṃ pratīteḥ svataṃtrasyābhāvasya jātucidapratīteḥ ata eva bhāvavailakṣaṇyam abhāvasyeti cen na nīlādinā vyabhicārāt nīlam idam ity evaṃ nīlādeḥ svataṃtrasya saṃpratyayāt sarvadā bhāvaparataṃtre nīlatvāsiddher na tena vyabhicāra iti cet tarhi tavāpy asad idam ity evam abhāvasya svataṃtrasya niścayāt sarvadā bhāvapārataṃtryaṃ na siddhyet idam iti pratīyamānabhāvaviśeṣaṇatayātrāsataḥ pratīter asvataṃtratve nīlāder api svataṃtratvaṃ mā bhūt tata eva vyavasthāpitaprāyaṃ vā bhāvasya bhāvasvabhāvatvam iti na prapaṃcyate yat punar astitvaṃ vipariṇamanaṃ ca jātasya satas tatsadṛśapariṇāmātmakaṃ tatra vaisādṛśyapratyayānutpatteḥ nanu ca sarvasya vastunaḥ sadṛśetarapariṇāmātmakatve syādvādināṃ kathaṃ kaścit sadṛśapariṇāmātmaka eva kaścid visadṛśapariṇāmātmakaḥ paryāyo yujyate iti cet tathā paryāyārthikaprādhānyāt sādṛśyārthaprādhānyād vaisādṛśyaguṇabhāvāt sādṛśyātmako yaṃ pariṇāma iti manyāmahe na punar vaisādṛśyanirākaraṇāt tathā vaisādṛśyārthaprādhānyāt sādṛśyasya sato pi guṇabhāvād visadṛśātmako yaṃ pariṇāma iti vyavaharāmahe tadubhayārthaprādhānyāt tu sadṛśetarapariṇāmātmaka iti saṃgirāmahe tathā pratīteḥ tato pi na kaścid upālaṃbhaḥ saṃkaravyatikaravyatirekeṇāviruddhasvabhāvānāṃ niḥsaṃśayaṃ tadatatpariṇāmānāṃ viniyatātmanāṃ jīvādipadārtheṣu prasiddheḥ sukhādiparyāyeṣu sattvādyanvayavivartasaṃdarbhopalakṣitajanmādivikāraviśeṣavat jīvādayo dravyapadārthāḥ susvādayaḥ paryāyā viniyatatadatatpariṇāmāyattatvavivartayitṛvikārā' ity akalaṃkadevair apy abhidhānāt tato nāvasthitasyaiva dravyasya pariṇāmaḥ pūrvāparasvabhāvatyāgopādānavirodhāt tad apy anavasthitasyaiva sarvathānvayarahitasya pariṇamanāghaṭanād iti syād avasthitasya dravyārthādeśāt syād anavasthitasya paryāyārthādeśād ity ādi saptabhaṃgībhāk pariṇāmo veditavyaḥ so yaṃ pariṇāmaḥ kālasyopakāraḥ sakṛtsarvapadārthagasya pariṇāmasya bāhyakāraṇam aṃtareṇānupapatter vartanāt yat tadbāhyaṃ nimittaṃ sa kālaḥ nanu ca kālasya pariṇāmo yady asti tadāsau bāhyānyanimittāpekṣaṃ sannimittaṃ pariṇāmam ātmasāt kurvad aparanimittāpekṣam ity anavasthā syāt kālapariṇāmasya bāhyanimittānapekṣatve pudgalādipariṇāmasyāpi bāhyanimittāpekṣā mā bhūt atha kālasya pariṇāmo nāsti pūrvaṃ pariṇāmisattvād iti sādhanam aprayojakaṃ syāt tena vyabhicārāt tato na kālasya pariṇāmo 'numāpaka iti kaścit so pi na vipaścit kālasya sakalapariṇāmanimittatvena svapariṇāmanimittatvasiddheḥ sakalāvagāhahetutvenākāśasya svāvagāhahetuvat sarvavidaḥ sakalārthasākṣātkāritvena svātmasākṣātkāritvavad vānyathā tadanupapatteḥ na caivaṃ pudgalādayaḥ sakalapariṇāmahetavaḥ svapariṇāmahetutve pi sakalapariṇāmahetutvābhāvāt pratiniyatasvapariṇāmahetutvāt ye tv āhuḥ nānyonyaṃ pariṇāmayati bhāvān nāsau svayaṃ ca pariṇamate vividhapariṇāmabhājāṃ nimittamātraṃ bhavati kāla iti te pi na kālasyāpariṇāmitvaṃ pratipannāḥ sarvasya vastunaḥ pariṇāmitvāt na ca svayaṃ pariṇamate ity anena pudgalādivat mahattvādipariṇāmapratiṣedhāt na cāsau bhāvān anyonyaṃ pariṇamayatīty anenāpi teṣāṃ svayaṃ pariṇamamānānāṃ kālasya pradhānakartṛtvapratiṣedhāt tasyāpi pariṇāmahetutvaṃ nimittamātraṃ bhavati kāla iti vacanāt tataḥ sarvo vastupariṇāmo nimittadravyahetuka evānyathā tadanupapatter iti pratipattavyaṃ kā punaḥ kriyā

kathaṃ panar evaṃ vidhā kriyā kālasyopakāro stu yatas taṃ gamayet kālam aṃtareṇānupapadyamānatvāt pariṇāmavat tathā hisakṛtsarvadravyakriyā bahiraṃgasādhāraṇakāraṇā kāraṇāpekṣakāryatvāt pariṇāmavat sakṛtsarvapadārthagatisthityavagāhavad vā yat tad bahiraṃgasādhāraṇakāraṇaṃ sa kālo nyāsaṃbhavāt ke punaḥ paratvāparatve viprakṛṣṭetaradeśāpekṣābhyāṃ praśastetarāpekṣābhyāṃ ca paratvāparatvābhyām anekāṃtaprakaraṇāt aparadiksaṃbaṃdhini nivedye vṛddhalubdhake paratvapratyayakāraṇaṃ paratvaṃ paradiksaṃbaṃdhini ca praśaste kumāratapasviny aparatvapratyayahetur aparatvaṃ na tad dhi guṇakṛtaṃ na vāhetukam iti taddhetunā viśiṣṭena bhavitavyaṃ sa naḥ kāla iti kāle tarhi digbhedaguṇadoṣānapekṣe paratvāparatve paraḥ kālo 'paraḥ kāla iti pratyayaviśeṣanimitte kiṃ kṛte syātām iti cet adhyāropakṛte gauṇe iti kecit svahetuke mukhye evāstv anyapratyayasamadhigamatvād ity anye na caivaṃ sarvadravyeṣu svahetuke paratvāparatve prasajyete niṃbādau svahetukasya tiktatvāder darśanād odanādāv api tasya svahetukatvaprasaṃgāt niṃbādisaṃskārānapekṣatvāpatteḥ vyavahārakālasya pariṇāmakriyāparatvāparatvair anumeyatvāc ca na mukhyakālāpekṣayā codyam anavadyaṃ dvividho hy atra kālo mukhyo vyavahārarūpaś ca tatra mukhyo vartanānumeyaḥ paras tu pariṇāmādyanumeyaḥ pratipāditaḥ sūtre 'nyathā pariṇāmādigrahaṇānarthakyaprasaṃgāt vartanāgrahaṇenaiva paryāptatvāt kaḥ punar asau mukhyaḥ kālo nāma

sāṃprataṃ sarveṣāṃ dharmādīnām anumeyārthānām ānumānikī pratipattiḥ sūtrasāmarthyād upajātā pratyakṣārthapratītivan na bādhyata ity upasaṃharann āha

na hi dharmāstikāyādyanumeyārthapratipattir asmadādipratyakṣeṇa bādhyate tasya tadaviṣayatvāt na saṃti dharmādayo 'nupalabdheḥ kharaśṛṃgavad ityādyanumānena bādhyate iti cen na tasyāprayojakatvāt paracetovṛttyādinā vyabhicārāt dṛśyānupalabdhiḥ punar atrāsiddhaiva sarvathā dharmādīnām asmadādibhiḥ pratyakṣato nupalabhyatvāt kālātyayāpadiṣṭaś ca hetuḥ pramāṇabhūtāgamābādhitapakṣanirdeśānaṃtaraṃ prayuktatvāt evam abādhitapratītigocarārthaprakāśinaḥ sūtrakārādayaḥ prekṣāvatāṃ stotrārhā iti stuvaṃti

iti paṃcamasyādhyāyasya prathamam āhnikam

sparśagrahaṇam ādau viṣayabaladarśanāt sarveṣu hi viṣayeṣu rasādiṣu sparśasya balaṃ dṛśyate spaṣṭagrāhiṣv iṃdriyeṣu sparśasyādau grahaṇavyakteḥ sarvasaṃsārijīvagrahaṇayogyatvāc cādau sparśasya grahaṇaṃ rasagrahaṇam ādau prasajyate viṣayabaladarśanāt sparśasukhanirutsukeṣv api rasavyāpāradarśanād iti cen na sparśe sati tadvyāpārāt tata evānaṃtaraṃ rasavacanaṃ sparśagrahaṇānaṃtarabhāvi hi rasagrahaṇaṃ rūpāt prāggaṃdhavacanam acākṣuṣatvāt aṃte varṇagrahaṇaṃ sthaulye sati tadupalabdheḥ nityayoge mator vidhānāt kṣīriṇo nyagrodhā ityādivat sparśādisāmānyasya nityayogāt pudgaleṣu

pṛthivyaptejovāyavo hi pudgaladravyasya paryāyāḥ sparśādimattvāt ye na tatparyāyās te na sparśādimaṃto dṛṣṭā yathākāśādayaḥ sparśādimaṃtaś ca pṛthivyādaya iti tajjātibhedānāṃ nirākaraṇaṃ siddhaṃ nanv ayaṃ pakṣāvyāpako hetuḥ sparśādijale gaṃdhasyābhāvāt tejasi gaṃdharasayoḥ vāyau gaṃdharasarūpāṇām anupalabdher iti bruvāṇaṃ pratyāha

kim iyaṃ pratyakṣanivṛttir anupalabdhir āhosvitsakalapramāṇanivṛttiḥ prathamā ca cet tataḥ salilādiṣu sparśādīnām anyatamasyāpy abhāvaḥ siddhyet svābhipretatvenātīṃdriyeṇa dharmādinānekāṃtāt tasyānumānasiddhatvepsu gaṃdhasya tejasi gaṃdharasayoḥ pavane gaṃdharasarūpāṇām anumānasiddhatvam astu tathā hiāpo gaṃdhavatyastejo gaṃdharasavadvāyuḥ gaṃdharasarūpavān sparśavattvāt pṛthivīvat kālātyayāpadiṣṭo hetuḥ pratyakṣāgamaviruddhapakṣanirdeśānaṃtaraṃ prayuktatvāt tejasy anuṣṇatve sādhye dravyatvavad iti cet na nāma rasādiṣv anubhūtarūpasparśaviśeṣe sādhye taijasatvahetoḥ kālātyayāpadiṣṭatvaprasaṃgāt tatrāgamena virodhābhāvāt tadabhāvapratipādanān na doṣa iti cet tata evānyatra doṣo mā bhūt syādvādāgamasya pramāṇatvam asiddham iti cen na tasyaiva prāmāṇyasādhanāt yaugāgamasyaiva sarvatra dṛṣṭeṣṭaviruddhatvena prāmāṇyānupapatteḥ yuktyanugṛhītatvena cāgamasya prāmāṇyam anumanyamānaḥ katham itaretarāśrayadoṣaṃ pariharet siddhe hy āgamasya tatpratipādakasya prāmāṇye tatra hetor atītakālatvābhāvasiddhiḥ tatsiddhau ca tadanumānenānugṛhītasya tadāgamasya prāmāṇyasiddhir iti syādvādināṃ tu suniścitāsaṃbhavadbādhakapramāṇatvenāgamasya prāmāṇyasiddhau nāyaṃ doṣaḥ ata eva jalādiṣu gaṃdhādyabhāvasādhane sarvasya hetor atītakālatvaṃ pratyetavyaṃ tasya pramāṇabhūtajaināgamaviruddhatvāt tato na kālātyayāpadiṣṭo hetuḥ nāpy anaikāṃtiko vipakṣavṛttyabhāvāt anvayābhāvād agamaka iti cen na sarvasya kevalavyatirekiṇo 'prayojakatvaprasaṃgāt sādhyāvinābhāvaniyamaniścayāt kasyacit prayojakatve prakṛtahetos tata eva prayojakatvam astu pudgaladravyaparyāyatvābhāve kṣityādīnāṃ sparśatattvābhāvaniyamaniścayāt etena sarvapramāṇānivṛttir anupalabdhir asiddhā na toyādiṣu gaṃdhādyabhāvasādhanīty uktaṃ veditavyaṃ pravacanasyānumānasya ca tadbhāvāvedinaḥ pravṛtteḥ

pudgalā ity anuvartate tatra śabdādīnām abhihitanirvacanānāṃ pariprāptadvaṃdvānām evābhisaṃbaṃdhaḥ śabdo dvedhā bhāṣālakṣaṇo viparītaś ca bhāṣātmako dvedhā akṣarātmako anakṣarātmakaś ca prathamaḥ śāstrābhivyaṃjakaḥ saṃskṛtādibhedādāryamlecchavyavahārahetuḥ anakṣarātmako dvīṃdriyādīnām atiśayajñānasvarūpapratipādanahetuś ca sa eṣa prāyogika eva abhāṣātmako dvedhā prayogavisrasānimittatvāt tatra prayoganimittaś caturdhā tatādibhedāt carmatananāt tataḥ puṣkarādiprabhavaḥ taṃtrīkṛto vitato vīṇādisamudbhavaḥ kāṃsyatālādijo ghanaḥ vaṃśādinimittaḥ śauṣiraḥ visrasānimittaḥ śabdo meghādiprabhavaḥ baṃdho dvividho visrasāprayogabhedāt visrasā baṃdho 'nādir ādimāṃś ca prayogabaṃdhaḥ punar ādimān eva paryāyataḥ saukṣmyaṃ dvividham atyakṣam āpekṣikaṃ ca tathā sthaulyaṃ saṃsthānamitthaṃ lakṣaṇaṃ caturasrādikam anitthaṃ lakṣaṇaṃ ca aniyatākāraṃ bhedaḥ ṣoḍhā utkaraś cūrṇaḥ khaṃḍastūrṇikā prataro nucaṭanam iti tamo dṛṣṭipratibaṃdhakāraṇaṃ keṣāṃcit chāyā prakāśāvaraṇaṃ ātapa uṣṇaprakāśalakṣaṇaḥ udyotaś caṃdrādiprakāśo nuṣṇaḥ ta ete śabdādayaḥ svarūpato bhedataś ca suprasiddhā eva kutaḥ punaḥ pudgalāḥ śabdādimaṃtaḥ siddhā ity āha

na hi paramāṇavaḥ śabdādimaṃtaḥ saṃti virodhāt skaṃdhasyaiva śabdādimattayā pratīteḥ śabdasyākāśaguṇatvān na tadvān pudgalaskaṃdha ity eke tasyāmūrtadravyatvād ity anye tān pratyāha

nākāśaguṇaḥ śabdo bāhyeṃdriyaviṣayatvād gaṃdhādivad ity atra na hetur vyabhicārī vipakṣāvṛttitvāt paṭākāśasaṃyogena vyabhicāra iti cen na tasyākāśaguṇatvaikāṃtābhāvāt tadubhayaguṇatvāt tatra bāhyeṃdriyaviṣayatvāsiddheḥ saṃyogino gaganasyātīṃdriyatvāt paṭasyeṃdriyaviṣayatve pi tatsaṃyogasya tadayogāt taduktam anyaiḥ dvayasaṃbaṃdhasaṃvittir naikarūpapravedanāt dvayasvarūpagrahaṇe sati saṃbaṃdhavedanaṃ iti etenaitad api pratyuktaṃ yad uktaṃ yaugaiḥna sparśavaddravyaguṇaḥ śabdo 'smadādipratyakṣatve satyayāvaddravyabhāvitvād akāraṇaguṇapūrvakatvād vā sukhādivad iti pakṣasya prakṛtānumānabādhitatvāt śabdasya dravyārthādeśādayāvaddravyabhāvitvāsiddhiḥ svarūpādivat paryāyārthādeśād akāraṇaguṇapūrvatvasyāpy asiddhiḥ śabdapariṇatānāṃ pudgalānām aparāparasadṛśaśabdāraṃbhakatvāt anyathā vaktṛdeśād anyatra śabdasyāśravaṇaprasaṃgāt nanu ca vaktṛvyāpārāt pudgalaskaṃdhaḥ śabdatayā pariṇamann eko neko vā pariṇamet na tāvad ekas tasya sakṛtsarvadikṣu gamanāsaṃbhavāt yadi punar yāvadbhiḥ sarvadikkaiḥ śrotṛbhiḥ śrūyate śabdas tāvān eva vaktṛvyāpāraniṣpannaḥ tacchrotrābhimukhaṃ gacchatīti tair mataṃ tadā sadṛśaśabdakolāhalaśravaṇaṃ śrotṛjanasya kuto na bhavet sarveṣāṃ śabdānām ekaikaśrotṛgrāhyatvapariṇāmābhāvād iti cet tarhy ekaikaḥ śabda ekaikaśrotṛgrāhyatvapariṇataḥ sarvadikkaṃ gacchannekaikenaiva śrotrā śrūyate ity āyātaṃ tac cāyuktaṃ ekadikkeṣu sapraṇidhiṣu śrotṛṣu sthiteṣv atyāsannaśrotṛśrotrasya parāparaśrotṛśravaṇavirodhāt parāpara eva śabdaḥ parāparaśrotṛbhiḥ śrūyate na punaḥ sa eveti cet sa tarhi parāparaśabdaḥ kiṃ vaktṛvyāpārād eva prādurbhavadāhosvitpūrvaśrotṛśabdāt prathamapakṣe katham asau parāparaiḥ śrotṛbhiḥ śrūyamāṇaḥ pūrvapūrvaiḥ samam ākāśaśreṇisthair api na śrūyate iti mahadāścaryaṃ na caivaṃ kāraṇaguṇapūrvakaḥ śabdaḥ siddhyeta dvitīyavikalpe paryaṃtasthitaśrotṛśrutaśabdād api śabdāṃtarotpattiḥ kathaṃ na bhavet pudgalaskaṃdhasya tadupādānasya sadbhāvāt vaktṛvyāpārajanitavāyuviśeṣasya tatsahakāriṇas tatrābhāvād iti cet tarhi vāyavīyaḥ śabdos tu kim apareṇa pudgalaviśeṣeṇa tadupādānena kalpitenādṛṣṭakalpanāmātrahetunā kiṃ kartavyaṃ tathopagame svamatavirodhāt tataḥ syādvādino durnivāra iti kaścit so py anālocitavacanaḥ śabdasya gaganaguṇatve pi pratipāditadoṣasya samānatvāt tathā hiśaṃkhamukhasaṃyogād ākāśe śabdaḥ prādurbhavann eka eva prādurbhaved aneko vā prathamapakṣe kutas tasya nānādikkaiḥ śrotṛbhiḥ śravaṇaṃ sakṛtsarvadikkagamanāsaṃbhavāt athānekas tadā śabdakolāhalaśrutiprasaṃgaḥ samānaḥ śabdasyānekasya sakṛdutpatteḥ sarvadikkāśeṣaśrotṛśrūyamāṇasya tāvad vā bhedasiddheḥ yadi punar ekaikasyaiva śabdasyaikaikaśrotṛgrāhyasvabhāvatayotpatter na samānaśabdakalakalaśrutir iti mataṃ tadaikadikkeṣu samānapraṇidhiṣu śrotṛṣu pratyāsannatamaśrotṛśrutasya śabdasyāṃtyatvāc chabdāṃtarāraṃbhakatvavirodhāc cheṣaśrotṝṇāṃ tacchrvaṇaṃ na syāt tasyāparaśabdāraṃbhakatve cāṃtyatvāvyavasthitiḥ pratyāsannatamaśrotṛśravaṇam api na bhavet tadbhāve vādya eva śabdaḥ śrūyate nāṃtya iti siddhāṃtavyāghātaḥ atha pratyāsannatamaśrotāraṃ pratyasau śabdo ṃtyas tena śrūyamāṇatvān na pratyāsannataraṃ tena tasyāśravaṇāt tena ca śrūyamāṇas tam eva pratyaṃto na tu pratyāsannaṃ prati tata eva so pi tam eva pratyaṃtyo na dūraśrotāraṃ pratīti matiḥ sāpi na śreyasī śabdasyaikasyāṃtyatvānaṃtyatvavirodhāt tasya niraṃśatvopagamāt atha tasyāpi dharmabhedopagamād adoṣaḥ sa tarhi dharmaśabdasya jātir eva bhavitum arhati na guṇādiḥ śabdasya svayaṃ guṇatvāt tadāśrayatvāsaṃbhavāt na ca tadaṃtyatvaṃ tadanaṃtyatvaṃ vā jātir ekavyaktiniṣṭhatvāt jātes tv anekavyaktivṛttitvāt athaikaśrotṛśravaṇayogyo nekaḥ śabdo ṃtyo 'naṃtaś cāparaśrotṛśravaṇayogyo stīti mataṃ tarhy ādyo pi śabdotyaḥ syāt kasyacic chravaṇayogyatvāt karṇaśaḥ kuṭyaṃtaḥpraviṣṭam ākāśaśabdavat karṇaghoṣavad vā tathā cādyaḥ śabdo na śrūyate iti siddhāṃtavirodhaḥ atha na śravaṇayogyatvād aṃtyatvaṃ kiṃ tarhi ādyāpekṣayā śabdāṃtarānāraṃbhakatvāpekṣayā cety abhimatis tadādyasyāṃtyatvaṃ tadaṃtyasyānaṃtyatvaṃ katham upapadyate yenaikasyāṃtyatvam anaṃtyatvaṃ ca syāt tataḥ sūktaṃ pratyāsannatamaśrotṛśrutaśabdāc chabdāṃtarasyāprādurbhāvād ekadikkasapraṇidhiśrotṛpaṃktyā śabdaśravaṇabhāvaprasaṃga iti syān mataṃ śaṃkhamukhasaṃyogād ākāśe bahavaḥ śabdāḥ samānāḥ pratyākāśapradeśakadaṃbake śaṃkhād upajāyaṃte te ca pavanapreritataraṃgātmavacchabdāṃtarānārabhaṃte tato bhinnadikkasapraṇidhiśrotṛpaṃkter ivaikadikkapraṇidhiśrotṛpaṃkter api pratiniyatasaṃtatipatitasyaiva śabdasya śravaṇam ekasyaiva ca śrotur na punar anyasya yato nigaditadoṣaḥ syād iti tad apy anālocitābhidhānaṃ śabdasaṃtateḥ sarvato paryaṃtatāpatteḥ samavāyikāraṇasya gaganasyāsamavāyikāraṇasya ca śabdasya śabdāṃtarotpattihetoḥ sadbhāvāt śaṃkhamukhasaṃyogajapavanākāśasaṃyogasya śabdakāraṇasyābhāvān nāṃtyābhimataḥ śabdaḥ śabdāṃtaram ārabhate yataḥ śabdasaṃtatiparyaṃtatā syād iti cet tarhi vāyavīyaḥ śabdo stu kim ākāśena samavāyinā kalpiteneti matāṃtaraṃ syāt śabdāc chabdotpattir na syāt tasyāpi pavanasaṃyogajatvāt saty evākāśe śabdasyotpattis tatsamavāyikāraṇaṃ na tatpratiṣedhahetavo gamakāḥ syur bādhitaviṣayatvād iti mataṃ tadā śabdaḥ sparśavaddravyaparyāyo bāhyeṃdriyapratyakṣatvāt sparśādivad ity anumānāt tasya pudgalaparyāyatve siddhe tatpratiṣedhahetavo numānabādhitaviṣayatvād eva gamakāḥ katham upapadyeran etena yad uktaṃ saugataiḥ ekadravyāśritaḥ śabdaḥ sāmānyaviśeṣavattve sati bāhyaikeṃdriyapratyakṣatvād rūpavad iti tad api pratyākhyātaṃ pudgalaskaṃdhasyaikadravyasya śabdāśrayatvopapatteḥ siddhasādhanatvāt gaganāśrayatve sādhye sādhyavikalo dṛṣṭāṃta syād dhetuś ca viruddhaḥ tathā hisparśavadekadravyāśritaḥ śabdaḥ sāmānyaviśeṣavattve sati bāhyaikeṃdriyapratyakṣatvāt rūpādivat na ca hetor ātmanā vyabhicāras tasyāṃtaḥkaraṇapratyakṣatvāt nāpi ghaṭādinā tasya bāhyeṃdriyapratyakṣatvāt dvyaṃgulasaṃyogasyānekadravyāśritasya sparśanena ca sākṣātkaraṇāt tataḥ sūktaṃna śabdaḥ khaguṇo bāhyeṃdriyapratyakṣatvāt gaṃdhādivad iti tasya pudgalaparyāyatvavyavasthiteḥ tathā nāmūrtidravyaṃ śabdaḥ bāhyeṃdriyapratyakṣāt ghaṭādivat na nabhasā vyabhicāraḥ sādhanasya nabhaso bāhyeṃdriyāpratyakṣatvāt nanu ca śuṣirasya cakṣuṣā sparśanena ca sākṣātkaraṇādyacchuṣiraṃ tadākāśam iti vacanād bāhyeṃdriyapratyakṣam evākāśaṃ tasyedaṃtayā prarūpaṇād iti cet naitat satyaṃ śuṣirasya ghanadravyābhāvarūpatvād upacāratas tatrākāśavyapadeśād dhanadravyābhāvasya ca dravyāṃtarasadbhāvarūpatvāt tatra cakṣuṣaḥ sparśanasya ca vyāpārāt paramārthatas tatpratyakṣatvābhāvān nabhasaḥ tathā hinabho na bāhyeṃdriyapratyakṣam amūrtadravyatvād ātmādivat yat tu bāhyeṃdriyapratyakṣaṃ tannāmūrtadravyaṃ yathā ghaṭādidravyaṃ iti na nabhasā vyabhicārī hetuḥ syād ākūtaṃ te amūrtadravyaṃ śabdaḥ paramamahattvāśrayatvād ākāśavad ity anumānabādhitaḥ pakṣa iti tad asamyak paramamahattvāśrayatvasyāsiddhatvāt tathā hina paramamahān śabdaḥ asmadādiśabdatvāt paṭādivat nāpi mānasapratyakṣeṇa nabhasā tasyāsmadādimanaḥpratyakṣatvāsiddheḥ saṃvyavahārato niṃdriyapratyakṣasya svasaṃvedanasya sukhādipratibhāsinaś cakṣurādiparicchinnārthasmaraṇasya ca viśadasyābhyupagamāt gaganādiṣv atīṃdriyeṣu mānasapratyakṣānavagamāt na caivaṃ matijñānasya sarvadravyaviṣayatvavacanaṃ virudhyate gaganādīnām atīṃdriyadravyāṇāṃ svārthānumānam ativiṣayatvābhyupagamāt asmadādipratyakṣayā sattayānekāṃta ity api na syādvādinā kṣamyate sattāyāḥ sarvathā paramamahattvābhāvāt paramamahato dravyasya nabhasaḥ sattā hi paramamahatī nāsarvagatadravyādisattā na ca nabhasaḥ sattāsmadādipratyakṣā tato na tayā vyabhicāraḥ na ca sakaladravyaparyāyavyāpiny ekaiva sattā prasiddhā tasyās tathopacārataḥ pratipādanāt paramārthatas tadekatve viśvarūpatvavirodhāt satpratyayāviśeṣād ekaiva satteti cen na sarvathā satpratyayāviśeṣasyāsiddhatvāt saṃyuktapratyayāviśeṣavat atrānye prāhuḥ na dravyaṃ śabdaḥ kiṃ tarhi guṇaḥ pratiṣiddhamānadravyakarmatve sati sattvād rūpavat śabdo na dravyam anityatve saty asmadādyacākṣuṣapratyakṣatvāt śabdo na karmācākṣuṣapratyakṣatvād rasavad iti tad ayuktaṃ teṣāṃ vāyunāsmadādyacākṣuṣapratyakṣatvasya vyabhicārādvāyor asmadādipratyakṣatvāt anityatvaviśeṣaṇasya cāprasiddhatvāt dravyatvapratiṣedhānupapatteḥ karmatvapratiṣedhanasya cākṣuṣapratyakṣatvasya vāyukarmaṇānaikāṃtikatvāt dravyaṃ śabdaḥ kriyāvattvād bāṇādivad ity apare te yadi syādvādam anāsṛtyācakṣate tadāpasiddhāṃtaḥ śabdasya paryāyatayā pravacane nirūpaṇād anyathā pudgalānāṃ śabdavattvavirodhāt dravyārthādeśād dravyaṃ śabdaḥ pudgaladravyābhedād iti cet kim evaṃ gaṃdhādir api dravyaṃ na syāt gaṃdhādayo guṇā eva dravyāśritatvāt nirguṇatvāc ca 'dravyāśrayā nirguṇā guṇā' iti vacanān niṣkriyatvāc ceti cet śabdas tata eva guṇos tu sahabhāvitvābhāvān na guṇa iti cet kathaṃ rūpādiviśeṣās tata eva guṇā bhaveyuḥ sāmānyārpaṇāt teṣāṃ sahabhāvitvāt pudgaladravyeṇa tadguṇās te iti cet śabda samavāyikāraṇam astu bhavata eva pṛthivīdravyābhāve saty apy ākāśe gaṃdhasyānutpatteḥ pṛthivī dravyam eva tatsamavāyikāraṇam ākāśaṃ tu nimittam iti cet tarhi vāyudravyasyābhāve śabdasyānutpatteḥ tad eva tasya samavāyikāraṇam astu gaganaṃ tu nimittamātraṃ tasya sarvotpattimatām utpattau nimittakāraṇatvopagamāt pavanadravyābhāve pi bherīdaṃḍasaṃyogāc chabdasyotpatter na pavanadravyaṃ tatsamavāyi pṛthivyaptejodravyavad iti cet tarhi śabdapariṇāmayogyaṃ pudgaladravyaṃ śabdasyopādānakāraṇam astu vāyvāder aniyatatayā tatsahakāritvasiddheḥ kutas tatsiddhir iti cet pṛthivyādeḥ kutaḥ prativiśiṣṭasparśarūparasagaṃdhānām upalaṃbhāt pṛthivyāḥ siddhiḥ sparśarūparasaviśeṣāṇām upalabdher apāṃ sparśarūpaviśeṣayor upalabdhes tejasaḥ sparśaviśeṣasyopalaṃbhād vāyoḥ svāśrayadravyābhāve tadanupapatter iti cet tarhi śabdasya pṛthivyādiṣv asaṃbhavinaḥ sphuṭam upalaṃbhāt tadāśrayadravyasya bhāṣāvargaṇāpudgalasya prasiddhir anyathā tadanupapatteḥ na ca paramāṇurūpaḥ pudgalaḥ śabdasyāśrayo smadādibāhyeṃdriyagrāhyatvāt chāyātapādivat skaṃdharūpas tu syād iti sūkṣmaśabdaguṇātmakebhyaḥ sūkṣmabhāṣāvargaṇāpudgalebhyo smadādibāhyeṃdriyagrāhyapudgalaskaṃdhātmā śabdaḥ prādurbhavan kāraṇaguṇapūrvaka eva paṭarūpādivat tato 'kāraṇapūrvakatvād ity asiddho hetur ayāvaddravyabhāvitvādivat kaścid āha akāraṇaguṇapūrvakaḥ śabdo 'sparśadravyaguṇatvāt sukhādivad iti tasyāpi parasparāśrayaḥ siddhe hy akāraṇaguṇapūrvakatve śabdasyāsparśavaddravyaguṇatvaṃ siddhyet tatsiddhau vākāraṇaguṇapūrvakatvam iti tathā nākāraṇaguṇapūrvakaḥ śabdo smadādibāhyeṃdriyajñānaparicchedyatve sati guṇatvāt ghaṭarūpādivad ity anumānaviruddhaś ca pakṣaḥ syāt na hy atra hetoḥ paramāṇurūpādinā vyabhicāraḥ sukhādinā vā bāhyeṃdriyajñānaparicchedyatve satīti viśeṣaṇāt tathāpi yogibāhyeṃdriyapratyakṣeṇa paramāṇurūpādinānekāṃta iti na śaṃkanīyam asmadādigrahaṇāt pṛthivītvādisāmānyenānityadravyaviśeṣeṇa samavāyena karmaṇā vā vyabhicāra ity api na maṃtavyaṃ guṇatvād iti vacanāt na caivaṃ syādvādinām apasiddhāṃtaḥ śabdasya paryāyatvavacanāt paryāyasya ca guṇatvāt tathā cāhur akalaṃkadevāḥ 'śabdaḥ pudgalaparyāyaḥ skaṃdhaḥ chāyātapādivad iti syān mataṃ na śabdaḥ na pudgalaskaṃdhaparyāyo 'smadādyanupalabhyamānasparśarūparasagaṃdhāśrayatvāt sukhādivad iti tad asat dvyaṇukādirūpādinā hetor vyabhicārāt śabdāśrayatve smadādyanupalabhyamānānām apy anudbhūtatayā sparśādīnāṃ sadbhāvasādhanāt gaṃdhāśrayatve sparśarūparasavat gaṃdho hi kastūrikāder gaṃdhadravyād dūre gaṃdhaṃ samupalabhyamāne ghrāṇeṃdriye saṃprāptaḥ svāśrayadravyarahitaḥ na saṃbhavati guṇatvābhāvaprasaṃgāt nāpi tadāśrayadravyam asmadādibhir upalabhyamānasparśarūparasaṃ na ca tatrānubhūtavṛttayaḥ sparśarūparasā na saṃti pārthive py avirodhāt yathā vāyor anupalabhyamānarūparasagaṃdhasya tejasaś cānupalabhyamānarasagaṃghasya salilasya cānupalabhyamānagaṃdhasya paryā gagaṃ sparśarūparasagaṃdhāḥ prasiddhās tathānupalabhyamānasparśarūparasagaṃdhasyāpi bhāṣāvargaṇāpudgalasya paryāyaḥ śabdo nissaṃdehaṃ prasiddhyaty eva katham anyathaivam ācakṣāṇaḥ pratikṣipyate paraiḥ na vāyuguṇo nuṣṇāśītasparśopākajaḥ upalabhyatve saty asmadādyanupalabhyamānarūparasagaṃdhāśrayatvāt sukhādivat tathā na bhāsurarūpoṣṇasparśas tejodravyaguṇa upalabhyatve saty asmadādyanupalabhyamānagaṃdhāśrayatvāt tadvat tathā na śītasparśanīlarūpamadhurarasāḥ salilaguṇāḥ upalabhyatve saty asmadādyanupalabhyamānagaṃdhāśrayatvāt tadvad eveti yadi punaḥ sparśādayo dravyāśrayā eva guṇatvāt sukhādivat yat taddravyaṃ tadāśrayaḥ sa vāyuranalaḥ salilaṃ kṣitir ity anumānasiddhatvāt sparśaviśeṣādīnāṃ vāyvādiguṇatvasya sāmānyārpaṇayā kiṃ na bhāṣāvargaṇapudgaladravyeṇa sahabhāvīṣṭo yena tadguṇo na syāt viśeṣārpaṇāt yathā rūpādayaḥ paryāyās tathā śabdo pi pudgalaparyāya iti katham asau dravyaṃ syāt ṣaḍdravyapratijñānavirodhāc ca śabdadravyasya pṛthivyādivatpudgaladravyeṃ tarbhāvān na tadvirodha iti cet gaṃdhadravyādīnām api tadvattatrāṃtarbhāvāt tadvirodhāsiddher guṇatvaṃ kim abhidhīyate jñānādīnāṃ ca dravyatvam astu jīvadravye ṃtarbhāvatvāprasakteḥ dravyasaṃkhyāniyamāvighātāt tathā ca na kaścid guṇa iti dravyasyāpy abhāvaḥ tasya guṇavattvalakṣaṇatvāt tato dravyaguṇaparyāyavyavasthām icchatā jñānādirūpādīnām iva śabdasya sahabhāvino guṇatvaṃ kramabhuvas tu paryāyatvam abhyupagaṃtavyaṃ kriyāvattvaṃ ca śabdasyāsiddhaṃ gaṃdhādivat tadāśrayasya pudgaladravyasya kriyāvattvopacārāt syān mataṃ na śabdaparyāyaḥ śrotragrāhyo dravyaṃ sādhyate kiṃ tu tadāśrayaḥ pudgalaviśeṣa iti tarhi kriyāvaddravyaparyāyaḥ śabdaḥ paramārthataḥ sādhyaḥ syād ākūtaṃ te na dravyaṃ śabdaḥ sādhyate nāpi sarvathā paryāyaṃ kiṃ tarhi dravyaparyāyātmā tato na kaścid doṣaḥ kriyāvattvasya hetor api paramārthatas tatra siddheḥ anuvātaprativātatiryagvāteṣu śabdasya pratipattyapratipattīṣatpratipattidarśanāt kriyākriyāvattvasādhanād iti kim evaṃ gaṃdhādir dravyaparyāyātmā na sādhyate 'dravyaparyāyātmārtha' ity akalaṃkadevair abhidhānāt sparśādīnāṃ ceṃdriyārthatvakathanāt sparśarasarūpagaṃdhaśabdās tadarthā iti sūtrasadbhāvāt atha paryāyārthaprādhānyāt paryāya eva gaṃdhādayaḥ śabdas tathā kim aparyāyaḥ śabdo dravyārthādeśāt dravyam iti cet tarhi tathā viśeṣaṇaṃ kartavyaṃ syād dravyaṃ śabda iti tad aprayuktam api vā tatraiṣitavyaṃ tato naikāṃtena dravyaṃ śabdaḥ syādvādināṃ siddho yatas tasya dravyatvapratiṣedhe pasiddhāṃtaḥ tasyāmūrtadravyatvapratiṣedhād vā na doṣaḥ kaścid avatarati kaścid āhasphoṭo 'rthapratipattihetur na dhvanayas teṣāṃ pratyekaṃ samuditānāṃ vārthapratipattinimittatānupapatteḥ devadattādivākye dakāroccāraṇād eva tadarthapratipattau śeṣaśabdoccāraṇavaiyarthyān na pratyekaṃ tannimittatvaṃ yuktaṃ dakārasya vākyāṃtare pi darśanāt saṃśayanirāsārthaṃ śabdāṃtaroccāraṇam ucitam eveti cen na āvṛttyā vākyārthapratipattiprasaṃgāt varṇāṃtare pi tasyaivārthasya pratipādanāt na ca samuditānām eva vākyārthapratipattihetutvaṃ pratikṣaṇaṃ vināśitve samudāyāsaṃbhavāt kalpitasya tatsamudāyasya taddhetutve tiprasaṃgāt nityatvād varṇānāṃ samudāyaḥ saṃbhavatīti cet na abhivyaktānāṃ teṣāṃ kramavṛttitvāt tadabhivyaṃjakavāyūnām anityatvāt kramabhāvitvāt kramaśas tadabhivyaktisiddheḥ teṣām anabhivyaktānām arthapratipattihetutve tadabhivyaṃjakavyāpāravaiyarthyād atiprasaṃgāc ca tata evābhivyaktānabhivyaktaśabdasamūhād arthapratipattir iti prativyūḍhaṃ pūrvapūrvavarṇajñānāhitasaṃskārāpekṣād aṃtyavarṇaśravaṇād vākyārthapratipattir iti cen na tatsaṃskārāṇām anityatve ṃtyavarṇaśravaṇakāle sattvavirodhād asattopekṣānupapatteḥ kalpanāropitasaṃskārāpekṣāyāṃ kalpanāropitād eva vākyārthapratipattiprasaṃgāt tatsaṃskārāṇāṃ kālāṃtarasthāyitve ṃtyavarṇaśravaṇāhitasaṃskārasya pūrvavarṇaśravaṇāhitasaṃskāraiḥ sahārthapratipattihetutvam iti tatsaṃskārasamūho 'rthapratipattihetur na śabda ity āyātaṃ na caitad yuktaṃ varṇaśravaṇāhitasaṃskārebhyo varṇasmaraṇamātrasyaivopapatteḥ padaśravaṇāhitasaṃskārebhyaḥ padasmaraṇamātravat atha saṃketabalopajātapadābhidheyajñānāhitasaṃskārebhyo rthapratipattir iṣyate tathā hi padārthapratipattir eva syān na vākyārthapratipattiḥ na ca padārthasamudāyapratipattir eva vākyārthapratipattir iti yuktaṃ varṇārthasamudāyapratipatter eva padārthapratipattirūpatvaprasaṃgāt na ca varṇānām arthavattvābhāve padasyārthavattvaṃ ghaṭate tasya prakṛtipratyayādisamudāyātmakatvāt prakṛtyādīnāṃ ca arthavattvopagamāt yadi punaḥ prakṛtyādayaḥ svārthāpekṣayārthavaṃto pi padārthāpekṣayā nirarthakā eveti mataṃ tadā padāny api svābhidheyāpekṣayārthavaṃty api vākyārthāpekṣayā nirarthakāni kiṃ na bhaveyuḥ tad uktaṃ brāhmaṇyārtho yadā nāsti kaścid brāhmaṇyakaṃvale devadattādayo vākye tathaiva syur anarthakāḥ iti tathā ca na padārthasamudāya eva vākyasyārthas tasya tato nyatvād ekatve pratīyamānatvād abhyaṃjanakriyāder devadattādivākyārthatvāt na ca tasya varṇebhya iva padebhyo pi vipratipattiḥ saṃbhavatīti tatpratipattihetur varṇapadavyatiriktaḥ kaścid vastvātmābhyupagaṃtavyaḥ sa ca sphoṭa eva sphuṭaty artho 'smād iti sphoṭa iti tasyaikarūpatā punar ekākārapratibhāsād avasīyate nānākārebhyo hetubhyas tadayogād ahetukatvaprasaṃgād iti so py ayaṃ sphoṭavādī praṣṭavyaḥ kim ayaṃ sphoṭaḥ śabdātmako 'śabdātmako vā iti na tāvadādyaḥ pakṣaḥ śreyān tasya sphoṭasya śabdātmanaḥ sadaikasvabhāvasyāpratīteḥ varṇapadātmano nānāsvabhāvasyāvabhāsanāt varṇapadebhyo bhinnasyaikasvabhāvasyaiva śabdasya śrotrabuddhau pratibhāsanād asiddhā svabhāvānupalabdhiḥ svabhāvaviruddhopalabdhir vā sphoṭābhāvasādhanīti cet na tasya varṇapadaśravaṇakāle paścād vā pratibhāsābhāvāt sa hi yadi tāvadākhyātaśabdaḥ pratibhāsana eva vākyātmā tadā naikasvabhāvo 'nekavarṇātmakatvāt bhinna evākhyātaśabdo 'bhyājetyādivarṇebhya ity ayuktaṃ tathā pratītyabhāvāt varṇavyaṃgyo ṃtyavarṇaśravaṇānaṃtaram ekaḥ pratīyata eveti cen na varṇānāṃ pratyekaṃ samuditānāṃ vā sphoṭābhivyaktau hetutvāghaṭanād arthapratipattāv iva sarvathā viśeṣābhāvāt yadi punaḥ kathaṃcid varṇāḥ sphoṭābhivyaktihetavaḥ syus tadā tathaivārthapratipattihetavaḥ saṃtu kim anayā paraṃparayā varṇebhyaḥ sphoṭasyābhivyaktis tato bhivyaktād arthapratipattir iti kathaṃcid avyatiriktaḥ sphoṭo varṇebhya iti tasya śrotrabuddhau pratibhāsanopagame katham ekānekasvabhāvo sau na syāt sukhaduḥkhādiparyāyātmakātmavat navapurāṇādiviśeṣātmakatvasaṃbaṃdhāt bhāṣāvargaṇāpudgaladravyaṃ hi svasahakāriviśeṣavaśād akārarūpatām āsādya bhakārādirūpatām āsādayat kramaśaḥ pratiniyatavaktṛviśeṣādir abhyājetyādir ākhyātaśabdaḥ pratibhāsate na cāsau vākyaṃ devadattādipadanirapekṣas taduccāravaiyarthyāpatteḥ sattāpekṣasya tu vākyatve devadatto gāmabhyāja śuklāṃ daṃḍenetyādi kathaṃcit padātmakaṃ vākyam ekānekasvabhāvam ākhyātaśabdavadabhidhātavyaṃ tannirākṛtau kṣaṇakṣayaikatāvalaṃbanaprasaṃgāt kramabhuvāṃ keṣāṃcid varṇānāṃ vāstavaikapadatvābhāve kṣaṇikavarṇabhāgānām api pāramārthikaikavarṇatvāsiddhes tathopagame vāṃtarbahiś cātmano ghaṭādeś ca kramabhāvyanekaparyāyātmakasyābhāvānuṣaṃgāt tatas tadbhāvam abhyupagacchatā kṣaṇikānekakramavṛttivarṇabhāgātmakam ekaṃ varṇam abhyupeyaṃ tadvadanekakramavatsavarṇātmakam ekaṃ padaṃ tādṛśānekapadātmakaṃ ca vākyam eṣitavyaṃ tato nākhyātaśabdo vākyātmaikasvabhāva eva kathaṃcid anekasvabhāvasya tasya pratīteḥ etena padam ādyam aṃtyaṃ cānyad vā padāṃtarāpekṣaṃ vākyam ekasvabhāvam iti nirastaṃ tasyāpy ākhyātaśabdavat kathaṃcid anekasvabhāvasya pratibhāsanāt eko navayavaḥ śabdo vākyam ity ayuktaṃ tasya sāvayavasya pratibhāsanāt tasya cāvayavebhyo narthāṃtaratve 'nekatvam eva syāt tadarthāṃtaratve saṃbaṃdhāsiddhiḥ upakārakalpanāyāṃ vākyasyāvayavakāryatvaprasaṃgas tair upakāryatvād avayavānāṃ vā vākyakāryatā tenopakriyamāṇatvāt upakārasya tato rthāṃtaratve saṃbaṃdhāsiddhir anupakārāt tadupakārāṃtarakalpanāyām anavasthāprasaṃga iti vākyatadavayavābhedabhedaikāṃtavādinām upālaṃbhaḥ syādvādināṃ yathāpratīti kathaṃcit tadabhedopagamāt ekānekākārapratīter ekānekātmakasya jātyaṃtarasya vyavasthiteḥ na hi vākyaśravaṇānaṃtaram anekākārapratītivat sarvadā sarvatra sadbhāvaprasaṃgāt nāpi varṇapadamātrahetukā tadākāratvaprasaṃgād varṇapadapratītivat tato vākyākārapariṇataśabdadravyahetukā vākyapratītivac ca tathā pariṇataśabdadravyam ekānekākāraṃ paramārthataḥ siddhaṃ bādhakābhāvāt kathaṃ nānābhāṣāvargaṇāpudgalapariṇāmavarṇānām ekadravyatvam iti cet tatropacārān nānādravyādisaṃtānavat kiṃ punas tadanekatvopacāranimittam iti cet tathā sadṛśapariṇāma eva tadvat varṇakramo vākyam ity aparaḥ so pi varṇebhyo bhinnam ekasvabhāvaṃ kramaṃ yadi brūyāt tadā pratītivirodhaḥ tasya śrotrabuddhāv apratibhāsanāt tatsaṃbaṃdhānupapatteś cānavayavavākyavat varṇebhyo narthāṃtaratvavat kramasya varṇā eva na kaścit kramaḥ syāt satyam etad evaṃ yāvaṃto yādṛśā ye ca padārthapratipādane varṇā vijñātasāmarthyās te tathaiva bodhakā iti vacanāt tato nyasya vākyasya nirākaraṇād itītaraḥ so pi yadi varṇānāṃ kramaṃ pratyācakṣīta tadāgniṣṭomena yajena svargakāma ity ākārādayo ye yāvaṃtaś ca varṇāḥ sveṣṭavākyārthapratipādane vijñātasāmarthyās te tāvaṃta eva vety udgamenāpi samuccāryamāṇās tathā syur viśeṣābhāvāt atha yena krameṇa viśiṣṭās te tathā dṛṣṭās tādṛśā eva tadarthasyāvabodhakā iti mataṃ tarhīṣṭaḥ kramo varṇānām anyathā tena viśeṣaṇāghaṭanāt varṇābhivyakteḥ kramo varṇānāṃ teṣām akramatvāt upacārāt tu tasya tatra bhāvāt tadviśepaṇatvam upapadyata eveti cen na ekāṃtanityatve varṇānām abhivyakteḥ sarvathānupapatteḥ utpattisamarthanāt tatra mukhyakramasya prasiddheḥ kaḥ punar ayaṃ kramo nāma varṇānām iti cet kālakṛtā vyavastheti brūmaḥ katham asau varṇānām iti cet varṇopādānād udāttādyavasthāvat tarhy aupādhikaḥ kramo varṇānām iti cen na udāttādyavasthānām apy aupādhikatvaprasaṃgāt aupādhikyudāttādyavasthā eva vāco varṇatvāt kakārādivad iti cen na teṣāṃ svayam anaṃśatvāsiddheḥ svabhāvatas tathātvopapatter anyathā dhvanīnām api svābhāvikodāttatvādyayogāt tataḥ svakāraṇaviśeṣavaśāt kramaviśeṣaviśiṣṭānām akārādivarṇānām utpatteḥ kathaṃcid anarthāṃtarakramaḥ sa ca sādṛśyasāmānyād upacārād ekaḥ pratiniyataviśeṣākāratayā tv aneka iti syādvādinām ekānekātmakaḥ kramo pi vākyaṃ na virudhyate varṇasaṃghāto vākyārthapratipattihetur vākyam ity anye teṣām api na varṇebhyo bhinnaḥ saṃghāto naṃśaḥ pratītimārgāvatārī saṃghātatvavirodhād avarṇāṃtaravat nāpi tato 'narthāṃtaram eva saṃghātaḥ prativarṇasaṃghātaprasaṃgāt na caiko varṇaḥ saṃghāto bhavet kathaṃcid anyonyasvavarṇebhyaḥ saṃghāta iti cet katham ekānekasvabhāvo na syāt kathaṃcid anekavarṇād abhinnatvād anekas tatsvātmavat saṃghātatvapariṇāmādeśāt tato bhinnatvād ekaḥ syād iti pratītisiddheḥ etena saṃghātavartinī jātir vākyam iti ciṃtitaṃ tasyāḥ saṃghātebhyo bhinnāyāḥ sarvathānutpatteḥ kathaṃcid abhinnāyās tu saṃghātavadekānekasvabhāvatvasiddher nānaṃśaḥ śabdātmā kaścid eko vākyasphoṭo sti śrotrabuddhau jātyaṃtarasyārthapratipattihetoḥ pratibhāsanāt ekānekātmana eva sarvātmanā vākyasya siddheḥ yadi punar aṃtaḥprakāśarūpaḥ śabdasphoṭaḥ pūrvavarṇajñānāhitasaṃskārasyātmano ṃtyavarṇaśravaṇānaṃtaraṃ vākyārthaniścayahetur buddhyātmā dhvanibhyo 'nyo bhyupagamyate sphuṭaty artho smin prakāśata iti sphoṭa ity abhiprāyāt tadāpy etasyaikānekātmakatve syādvādasiddhir ātmana eva vākyārthagrāhakatvapariṇatasya bhāvavākyasya saṃpratyayāt tasya sphoṭa iti nāmakaraṇe virodhābhāvāt tasya niraṃśatve tu pratītivirodhaḥ sarvadā tasyaikānekasvabhāvasya tridhāṃśakasya pratibhāsanāt na cāyam abhiniveśaḥ śabdasphoṭa iti śreyān gaṃdhādisphoṭasya tathābhyupagamārhatvāt yathaiva śabdaḥ vaktṛsaṃketasya kvacid arthapratipattihetus tathā gaṃdhādir api viśeṣābhāvāt evaṃvidham eva gaṃdhaṃ samāghrāyettham evaṃvidho rthaḥ pratipattavyaḥ sparśaṃ spṛśya rasaṃ vāsvādya rūpaṃ vālokyetthaṃ bhūtam īdṛśo bhāvaḥ pratyetavya iti samayagrāhiṇāṃ punaḥ kvacit tādṛśagaṃdhādyupalaṃbhāt tathāvidhārthanirṇayaprasiddher gaṃdhādijñānāhitasaṃskārasyātmanas tadvākyārthapratipattihetor gaṃdhādipadasphoṭatopapatteḥ pūrvapūrvagaṃdhādiviśeṣajñānāhitasaṃskārasyātmano ṃtyagaṃdhādiviśeṣopalaṃbhānaṃtaraṃ gaṃdhādiviśeṣasamudāyagamyārthapratipattihetor gaṃdhādivākyasphoṭatvaghaṭanāt tathā lokavyavahārasyāpi kartuṃ suśakatvāt kāyaprajñaptivat hastapādakaraṇamātrikāṃgahārādisphoṭavad vā hastādipadādisphoṭa eva ghaṭate na punaḥ svāvayavakriyāviśeṣābhivyaṃgyo haṃsapakṣmādir hastasphoṭaḥ svābhidheyārthapratipatter hetur iti svalpam atisaṃdarśanamātraṃ etena vitkuṭitādiḥ pādasphoṭo hastapādasamāyogalakṣaṇaḥ karaṇasphoṭaḥ karaṇadvayarūpamātrikā sahasralakṣaṇo ṃgahārādisphoṭaś ca na ghaṭata iti vadann anavadheyavacanaḥ pratipādito boddhavyaḥ tasyāpi svasvāvayavābhivyaṃgyasya svābhidheyārthapratipattihetor aśakyanirākaraṇāt na caivaṃ syādvādasiddhāṃtavirodhaḥ śrotramatipūrvasyeva ghrāṇādim atipūrvasyāpi śrutajñānasyeṣṭatvāt tatpariṇatātmanas taddhetoḥ sphoṭa iti saṃjñākaraṇāt gaṃdhādibhiḥ kasyacid asaṃbaṃdhābhāvāt tatra tadupalaṃbhanimittakapratyayānupapatter na tathā pariṇato buddhyātmā sphoṭaḥ saṃbhavatīti cet tata eva śabdasphoṭo pi mā sma bhūt śabdasyārthena saha yogyatālakṣaṇasaṃbaṃdhasadbhāvāt tatsaṃbhave tata evetarasaṃbhavaḥ gaṃdhādīnām arthena saha yogyatākhyasaṃbaṃdhābhāve saṃketasahasre pi tatas tatpratītyayogāc chabdataḥ śabdārthavatpratipattur agṛhītasaṃketasya śabdasya śravaṇāt kim ayam āheti viśiṣṭārthe saṃdehena praśnadarśanād arthasāmānyapratipattisiddheḥ śabdasāmānyasyārthasāmānyena yogyatāsaṃbaṃdhasiddhir iti cet tata eva rūpādisāmānyasya svadarśyārthasāmānyena yogyatāsiddhir astu svayam apratipannasaṃketasyāṃgulyādirūpadarśane kenacit kṛte kim ayam āheti viśiṣṭārthe saṃśayena praśnopalaṃbhād arthasāmānyapratipattisiddher aviśeṣāt tad evaṃ śabdasyevārthe gaṃdhādīnāṃ pratipattiṃ kurvatām ākṣepasamādhānānāṃ samānatvād aṃtaḥ prakāśarūpe buddhyātmani sphoṭe śabdād anyasminn upagamyamāne gaṃdhādibhyaḥ paraṃ sphoṭo rthapratipattihetur ghrāṇādīṃdriyam atipūrvaśrutajñānarūpo bhyupagaṃtavyo 'nyathā śabdasphoṭāvyavasthitiprasaṃgāt sa ca naikasvabhāvo nānāsvabhāvatayā sadāvabhāsanāt etenānusaṃhatir vākyam ity api ciṃtitaṃ padānām anusaṃhater buddhirūpatavā pratīter anusaṃdheyamāṇānām ekapadākārāyāḥ sarvathaikasvabhāvatvāpratīteḥ atrāpare prāhuḥ na padebhyo 'rthāṃtaram ekasvabhāvam ekānekasvabhāvaṃ vā vākyam ākhyātaśabdarūpaṃ padāṃtarāpekṣaṃ nāpi padasaṃghātavartijātirūpaṃ vā na caikānavayavaśabdarūpaṃ kramarūpaṃ vā nāpi buddhirūpam anusaṃhṛtirūpaṃ vā na cādyapadarūpam aṃtyapadarūpaṃ vā padamātraṃ vā padāṃtarāpekṣaṃ yathā vyāvarṇyate 'nyaiḥ ākhyātaśabdasaṃghāto jātiḥ saṃghātavartinī eko 'navayavaḥ śabdaḥ kramo buddhyanusaṃhati padam ādyapadaṃ cāṃtyaṃ padasāpekṣam ity api vākyaṃ pratimitir bhinnā bahudhā nyāyavedinām iti kiṃ tarhi padāny eva padārthapratipādanapūrvakaṃ vākyārthāvabodhaṃ vidadhānāni vākyavyapadeśaṃ pratipadyaṃte tathā pratīter iti teṣām api yadi padāṃtarārthair anvitānām evārthānāṃ padair abhidhānāt padārthapratipattir vākyārthāvabodhaḥ syāt tadā devadattapadād devadattārthasya gāmabhyājetyādipadavākyair arthair anvitasyābhidhānāt taduccāraṇavaiyarthyam eva vākyārthāvabodhasiddheḥ svayam avivakṣitapadārthāny avacchedārthatvān na gāmityādipadoccāraṇavaiyarthyam iti cet kim evaṃ sphoṭavādinaḥ prathamapadenānavayavasya vākyasphoṭasyāvyaktāv api vyattayaṃtarāhitavyaṃjakapadavyavacchedārthasya padāṃtaroccāraṇam anarthakam ucyate yatas tad eva padair abhivyaktaṃ tato 'nyad evārthapratipattinimittaṃ na bhavet tathā satyāvṛttyā satyā vākyābhivyaktiprasaṃgaḥ padāṃtarais tasyāḥ punaḥ prakāśanād iti cet tavāpy āvṛttyā vākyārthāvabodhaḥ syāt prathamapadenābhihitasyārthasya dvitīyādipadārthābhidheyair anvitasya dvitīyādipadaiḥ punaḥ punaḥ pratipādanāt atha dvitīyapadena svārthasya pradhānabhāvena pūrvottarapadavākyair arthair anvitasyābhidhānāt prathamapadābhidheyasya tathānabhidhānāt nāvṛttyā tasyaiva pratipattir iti mataṃ tarhi yāvaṃti padāni tāvaṃtas tadarthāḥ padāṃtarābhidheyānvitāḥ prādhānyena pratipattavyā iti tāvaṃtyo vākyārthapratipattayaḥ kathaṃ na syuḥ hy aṃtapadoccāraṇāt tadarthasyāśeṣapūrvapadābhidheyair anvitasya pratipattir vākyārthāvabodho bhavati na punaḥ prathamapadoccāraṇāt tadarthasyottarapadābhidheyair anvitasya pratipattir dvitīyādipadoccāraṇāc ca śeṣapadābhidheyair anvitasya tadarthasya pratipattir ity atra kiṃcit kāraṇam upalabhāmahe etenāvṛttyā padārthapratipattiprasaṃga uktaḥ dvitīyādipadena svārthasya ca pūrvottarapadārthānām api pratipādanād anyathā tais tasyānvitatvāyogāt gamyamānais tais tasyānvitatvaṃ na punar abhidhīyamānair iti cet sa kim idānīm abhidhīyamāna eva padasyārtho gamyamānaḥ tathopagame katham anvitābhidhānaṃ vivakṣitapadasya padāṃtarābhidheyānāṃ gamyamānānāṃ viṣayatvāt tair anvitasya svārthasya pratipādane sāmarthyābhāvāt yadi punaḥ padānāṃ dvau vyāpārau svārthābhidhāne vyāpāraḥ padārthāṃtare gamakatvavyāpāraś ca tadā kathaṃ na padārthapratipattir āvṛttyā prasajyate padavyāpārāt pratīyamānasya gamyamānasyāpi padārthatvād abhidhīyamānārthavat na ca padavyāpārāt pratīyamāno rtho gamyamāno yuktaḥ kaścid evāviśeṣāt syān mataṃ padaprayogaḥ prekṣāvatā padārthapratipattyartho vākyārthapratipattyartho vā kriyeta na tāvatpadārthapratipattyarthas tasya pravṛttihetutvābhāvāt kaḥ pikaḥ kokila ityādi kevalapadaprayogasyāpi vākyārthapratītinimittatvāt kaḥ pika ucyate kokila ucyate iti pratīteḥ yadi tu vākyārthapratipattyarthaḥ padaprayogas tadā padaprayogānaṃtaraṃ padārthe pratipattiḥ sākṣād bhavatīti tatra padasyābhidhā vyāpāraḥ padāṃtarārthasyāpi pratipattaye tasyāprayogāt tatra gamakatvavyāpāra iti tad apy asat pādapa iti padasya prayoge śākhādimadarthasyaiva pratipattis tadarthāc ca pratipannāt tiṣṭhaty ādipadavācyasya sthānādyarthasya sāmarthyataḥ pratītes tatra padasya sākṣād vyāpārābhāvād gamakatvāyogāt tadarthasyaiva tadgamakatvāt paraṃparayā tasya tatra vyāpāre liṃgavacanasya liṃgapratipattau vyāpāro stu tathā sati śābdam evānumānajñānaṃ bhavet liṃgavācakāc chabdāl liṃgasya pratipatteḥ saiva śābdī na punas tatpratipattiṣu liṃgād anumeyapratipattir atiprasaṃgād iti cet tata eva pādapasthānādyarthapratipattir bhavaṃtī śābdī mā bhūt tasyāḥ svārthapratipattāv eva paryavasitatvāl liṃgaśabdavat katham evaṃ gamyamānaḥ śabdasyārthaḥ syād iti cet na katham apīti kaścit tasyāpi vākyārthāvasāyo na śābdaḥ syāt gamyamānasyāśabdārthatvāt vācyasyaiva śabdārthatvajñānāt dyotyaviṣayabhūtayor api vācyatvāt śabdamūlatvāt vākyārthāvabodhaḥ śābda iti cet tata evāgamyamānorthaḥ śabdasyāstu pādapaśabdoccāraṇānaṃtaraṃ śākhādimadarthapratipattivattatsthānādyarthasyāpi gater iti sa evāvṛttyā padārthāpratipattiprasaṃgo nvitābhidhānavādinaḥ padasphoṭavādivat kiṃ ca viśeṣyapadaṃ viśeṣyaviśeṣaṇasāmānyenānvitaṃ viśeṣaṇaviśeṣeṇa vābhidhatte tadubhayena vā prathamapakṣe viśiṣṭavākyārthapratipattivirodhaḥ parāparaviśeṣaṇaviśeṣyapadaprayogāt tadavirodha iti cet tarhy abhihitānvayaprasaṃgaḥ dvitīyapakṣe punaḥ niścayāsaṃbhavaḥ pratiniyataviśeṣaṇasya śabdenānirdiṣṭasya svoktaviśeṣe nvayasaṃśīter viśeṣaṇāṃtarāṇām api saṃbhavāt vaktur abhiprāyāt pratiniyataviśeṣaṇasya tatrānvayanirṇaya iti cen na yaṃ prati śabdoccāraṇaṃ tasya tadanirṇayād ātmānam eva prativaktuḥ śabdoccāraṇārthakyāt tṛtīyapakṣe tu ubhayadoṣānuṣaṃgaḥ etena kriyāsāmānyena kriyāviśeṣeṇa tadubhayena cānvitasya sādhanasāmānyasyābhidhānaṃ nirastaṃ kriyāyāś ca sādhanasāmānyena sādhanaviśeṣeṇa tadubhayena vānvitayoḥ pratipādanam ākhyātaṃ tato na pratipādyabuddhāv anvitānāṃ padārthānām abhidhānaṃ pratītivirodhāt pratipādakabuddhau tu teṣām anvitatvapratipattāv api nānvitābhidhānasiddhis tatra teṣāṃ pareṇābhihitānām anvayāt ata evābhihitānvayaḥ śreyānityanye teṣām apy abhihitāḥ padārthāḥ śabdāṃtareṇānvīyaṃte buddhyā vā na tāvad ādyaḥ pakṣaḥ śabdāṃtarasyāśeṣapadārthaviṣayasya kasyacid aniṣṭeḥ dvitīyapakṣe tu buddhir eva vākyaṃ syān na punaḥ padāny eva tato vākyārthāpratipatteḥ padārthebhyo pekṣābuddhisaṃnidhāt parasparam anvitebhyo vākyārthapratipattiḥ paraṃparayā padebhya eva bhāvān na tato vyatiriktaṃ vākyam astīti cet tarhi prakṛtipratyayebhyaḥ prakṛtipratyayārthāḥ pratīyaṃte tebhyo pekṣābuddhisaṃnidhānād anyonyam anvitebhyaḥ padārthapratipattir iti prakṛtyādivyatiriktaṃ padam api mā bhūt prakṛtyādīnām anvitānām abhidhānam abhihitānām anvaye padārthapratipattisiddheḥ syān mataṃ padam eva loke vede vārthapratipattaye prayogārhaṃ na tu kevalā prakṛtiḥ pratyayo vā padādayo vāṃtyatadutpādanārthaṃ yathākathaṃcit tadabhidhānāt tattvatas tadabhāvaḥ tad uktaṃ atha gaur ity atra kaḥ śabda gakāraukāravisarjanīyā iti bhagavān pavarpa iti yathaiva hi varṇo naṃśaḥ prakalpitamātrābhedas tathā gaur iti padam apy anaṃśam apoddhṛtya gakārādibhedaṃ svārthapratipattim avasīyate iti tad apy anālocitavacanaṃ vākyasyaivaṃ tāttvikatvasiddhes tadvyutpādanārthaṃ tato poddhṛtya padānām upadeśād vākyasyaiva loke śāstre vārthapratipattaye prayogārhatvāt tad uktaṃ dvidhā kaiścit padaṃ bhinnaṃ caturdhā paṃcadhāpi vā apoddhṛtyaiva vākyebhyaḥ prakṛtipratyayād iti tataḥ prakṛtyādibhyo vayavebhyaḥ kathaṃcid bhinnam abhinnaṃ ca padaṃ prātītikam abhyupagaṃtavyaṃ na punaḥ sarvathānaṃśavarṇavat tadgrāhakābhāvāt tadvatpadebhyaḥ kathaṃcid bhinnaṃ ca vākyaṃ pratītipadam āskaṃdad upagamyatāṃ na ca dravyarūpaṃ bhāvarūpaṃ vā ekānekasvabhāvaṃ ciṃtitaprāyam iti sthitam etacchabdavataḥ pudgalā iti śabdasya varṇapadavākyarūpasyānyasya ca pudgalaskaṃdhaparyāyatvasiddher ākāśaguṇatvenāmūrtadravyatvena sphoṭātmatayā vā vicāryamāṇasyāyogāt kaḥ punar baṃdhaḥ pudgalaparyāya eva prasiddho yena baṃdhavaṃtaḥ pudgalā eva syur ity ārekāyām idam āha

dravyayor aprāptipūrvikā prāptiḥ saṃyogaḥ sa cābādhitasaṃyuktapratyayāt prasiddhaḥ saṃyogam aṃtareṇa tasyānupapatteḥ pratyakṣataḥ kvacit saṃyuktapratyayo 'siddhas tasya tatpṛṣṭabhāvivikalparūpatvād iti cet na agṛhītasaṃketasyāpi prattipattuḥ śabdayojanām aṃtareṇa svārthavyavasāyātmani pratyakṣe saṃyuktapratyayaprasiddher nirvikalpakapratyakṣasya sarvathā nirākṛtatvāt tathā dṛṣṭe kvacit saṃyoge saṃyuktavikalpo yukto nīlapratyayavat tasyāsatyatvaprasaṃgāt na cāsāv asatyo bādhakābhāvāt nanu ca saṃyuktapratyayaḥ satyas tadviṣayasya vṛttavikalpānavasthādidoṣadūṣitatvād avayavipratyayavad ity etad asti tadbādhakaṃ tathā hisaṃyogaḥ svāśraye vartamāno yady ekadeśena vartate tadā sāvayavaḥ syāt svāvayaveṣu ca svato bhinneṣu tasyaikadeśāṃtareṇa vṛttau parāparadeśakalpane 'navasthā sarvātmanā pratyekaṃ tatra tasya vṛttau saṃyogānekatvaprasaṃgas tathā saty ekaikasmin saṃyoge saṃyogapratyayaprasaṃgaḥ sakṛdanekasaṃyuktapratyayaprasaṃgaś ca naikadeśena vartate nāpi sarvātmanā kiṃ tarhi vartata eveti cāyuktaṃ prakārāṃtareṇa kvacit kasyacid vartamānasyādṛṣṭeḥ svāśrayābhinnarūpas tatsaṃyoginā caiva pratyāsannatayotpattau na tato rthāṃtaraṃ kiṃcid ity ekāṃtavādinām upālaṃbho na punaḥ syādvādināṃ teṣāṃ svāśrayāt kathaṃcid bhinnasya saṃyogasyābhimatatvāt saṃyogavyatirekeṇānupalabdheḥ saṃyogasya tadbhinnatvasiddheḥ prāk paścāc ca tadāśrayadravyasadbhāve pi saṃyogasyābhāvāt tato bhedasyāpi pratītivirodhābhāvāt nanv asaṃyuktadravyalakṣaṇābhyām upasarpaṇāpratyayavaśāt saṃyuktayos tayor utpatter nāparaḥ saṃyogo vabhāsata iti cen na tayor asaṃyuktapariṇāmatyāgena saṃyuktapariṇāmasya pratīteḥ saṃyuktayoḥ punar vibhāgapariṇāmavat yāv eva saṃyuktau tat tūbhayopalabdhau tāv eva ca saṃprati bhaktau dṛśyete iti pratyabhijñānāt saṃyogavibhāgāśrayadravyayor avasthitatvasiddheḥ na ca pratyabhijñānam apramāṇaṃ tasya pratyakṣavatsvaviṣaye pramāṇatvena pūrvaṃ samarthanāt nanv evaṃ prasiddho pi saṃyogaḥ kathaṃ vyomātmādiṣv asaṃbhavī viśeṣaḥ pudgaleṣu siddhyed yato baṃdhaḥ pudgalānām eva paryāyaḥ syād iti cet tadekatvapariṇāmahetutvāt tasya viśiṣṭatvasiddhiḥ saktutoyādibaṃdhavat tarhi yathā saktutoyādīnāṃ saṃyogaḥ piṃḍaikatvapariṇāmahetus tathā vyomātmādīnāṃ teṣām ekadravyatvaprasaṃgāt saṃyogamātre tu saty api na tatprasaṃgaḥ puruṣatadāsaraṇavat tato sti pudgalānāṃ baṃdhas tadekatvapariṇāmāny athānupapatteḥ kasyacid avayavadravyasyaikasmād anekapudgalapariṇāmasyāsaṃbhavād asiddhas tadekatvapariṇāma iti cen na tasya prāk sādhitatvāt jīvakarmaṇor baṃdhaḥ katham iti cet parasparaṃ pradeśānupraveśān na tv ekatvapariṇāmāt tayor ekadravyānupapatteḥ 'cetanācetanāv etau baṃdhaṃ pratyekatāṃ gatau' iti vacanāt tayor ekatvapariṇāmahetur baṃdho stīti cen na upasaratas tadekatvavacanāt bhinnau lakṣaṇato tyaṃtam iti dravyabhedābhidhānāt tataḥ pudgalānām evaikatvapariṇāmahetur baṃdha iti pratipattavyaṃ bādhakābhāvāt sa ca skaṃdhadharma eva

paramasaukṣmyasyāṇudharmatvam aṇūnāṃ tata eva vyavasthānāt sāmarthyād aparasaukṣmyaṃ bilvādyapekṣayā badarādiṣu skaṃdhapariṇāmaḥ bāhyeṃdriyagrāhyatvāt sthaulyasaṃsthānabhedatamaśchāyātapodyotavat śabdabaṃdhavac ca dvyaṇukādiṣv abāhyeṃdriyagrāhyam api saukṣmyaṃ skaṃdhaparyāya evāpekṣikasūkṣmātmatvād badarādisaukṣmyavat etena kārmaṇaśarīrādau saukṣmyasya skaṃdhaparyāyatvaṃ sādhitaṃ tathāsmadādibāhyeṃdriyagrāhyāḥ sthaulyādayaḥ sūkṣmaparyāyasthaulyatvād asmadādibāhyeṃdriyagrāhyasthaulyādivat

pradeśamātrabhāvisparśādiparyāyaprasavasāmarthyenāṇyaṃte śabdyante ity aṇavaḥ saukṣmyād ātmādaya ātmamadhyā ātmāṃtāś ca tathā coktaṃ ātmādim ātmamadhyaṃ ca tathātmāṃtam atīṃdriyaṃ avibhāgaṃ vijānīyāt paramāṇumanaṃśakaṃ iti sthaulyāt grahaṇanikṣepaṇādivyāpārāskaṃdanāt skaṃdhā ubhayatra jātyapekṣā bahuvacanaṃ aṇujātyādhārāṇāṃ skaṃdhajātyādhārāṇāṃ tāvaṃtaratajjātibhedānām anaṃtatvāt aṇuskaṃdhā ity astu laghutvād iti cen nobhayatrasaṃbaṃdhārthatvād bhedakaraṇasya sparśarasagaṃdhavarṇavaṃto ṇavaḥ śabdabaṃdhasaukṣmyasthaulyasaṃsthānabhedatamaśchāyātapodyotavaṃtaś ca skaṃdhā iti vṛttau punaḥ samudāyasyārthavattvād avayavārthābhāvāt bhedenābhisaṃbaṃdhaḥ kartum aśakyaḥ kiṃ punar anena sūtreṇa kṛtam ity āha

na hy aṇava evety ekāṃtaḥ śreyān skaṃdhānām akṣabuddhau pratibhāsanāt tatra tatpratibhāsasya bhrāṃtatve bahiraṃtaś ca paramāṇūnām apratibhāsanān na pratyakṣam abhrāṃtaṃ syāt svasaṃvedane pi saṃvitparamāṇor apratibhāsanāt tathopagame sarvaśūnyatāpattir anumānasyāpi paramāṇugrāhiṇo sadbhāvāt bhrāṃtāt pratyakṣataḥ kasyacin na liṃgasyāvyavasthiteḥ kutaḥ paramāṇvekāṃtavādaḥ pāramārthikaḥ syāt skaṃdhaikāṃtas tattvato stv ity api na samyak paramāṇūnām api pramāṇasiddhatvāt tathā hiaṣṭāṇukādiskaṃdho bhedyo mūrtatve sati sāvayavatvāt kalaśavat yo sau tadbhedāj jāto naṃśo vayavaḥ sa paramāṇur iti pramāṇasiddhāḥ paramāṇavaḥ skaṃdhavat

saṃhatānāṃ dvitayanimittavaśād vidāraṇaṃ bhedaḥ viviktānām ekībhāvaḥ saṃghātaḥ dvitvād dvivacanaprasaṃga iti cen na bahuvacanasyārthaviśeṣajñāpanārthatvāt tato bhedena saṃghāta ity asyāpy avirodhaḥ utpūrvaḥ padirjātyarthas tenotpadyaṃte jāyaṃta ity uktaṃ bhavati tadapekṣo hetunirdeśo bhedasaṃghātebhya iti nimittakāraṇahetuṣu sarvāsāṃ pradarśanād bhedasaṃghātebhya utpadyaṃta iti nanu ca notpadyaṃte ṇavo 'kāryatvād gaganādivad iti kaścit skaṃdhāś ca notpadyaṃte sattvam eva teṣām āvirbhāvād ity aparaḥ taṃ pratyabhidhīyate

utpadyaṃte 'ṇavaḥ pudgalaparyāyatvāt skaṃdhavat na hi pārthivādiparamāṇavo pi pṛthivyādidravyāṇy eva pṛthivyādiparamāṇuskaṃdhadravyagatiṣu pṛthivītvādipratyayahetor ūrdhvatāsāmānyākhyasya pṛthivyādidravyasya vyavasthāpanāt tato na teṣāṃ paryāyatvam asiddhaṃ paramāṇūnāṃ kāraṇadravyatvaniyamād asiddham eveti cen na teṣāṃ kāryatvasyāpi siddheḥ yathaiva bhedāt saṃghātābhyāṃ ca skaṃdhānām utpatteḥ kāryatvaṃ tathāṇūnām api bhedād utpatteḥ kāryatvasiddher anyathā dṛṣṭavirodhasyānuṣaṃgāt na hi skaṃdhasyāraṃbhakāḥ paramāṇavo na punaḥ paramāṇoḥ skaṃdha iti niyamo dṛśyate tasyāpi bhidyamānasya sūkṣmadravyajanakatvadarśanāt bhidyamānaparyaṃtasya paramāṇujanakatvasiddheḥ

sāmarthyād avadhāraṇapratīter evakārāvacanaṃ abbhakṣavat yasmāt

aṇavaḥ skaṃdhāś ca bhedasaṃghātebhya utpadyaṃte iti vacanāt skaṃdhānām ivāṇūnām api tebhya utpattividhānān niyamopapattyartham idaṃ sūtraṃ bhedādaṇur iti procyate tasmād bhedād evāṇur utpadyate na saṃghātādbhedasaṃghātābhyāṃ vā skaṃdhavat bhedād aṇur evetyavadhāraṇāniṣṭeś ca na skaṃdhasya bhedād utpattir nivṛttir bhedād evetyavadhāraṇasyeṣṭatvāt

nanu ca saṃghātataḥ saṃyogaviśeṣa eva tataḥ kathaṃ paramāṇūnāṃ parasparaṃ saṃyogaḥ samupajāyeta tasyāsaṃyogajatvāt sarvatrāvayavasaṃyogapūrvasyāvayavisaṃyogasya prasiddher vīraṇādau dvitaṃtukasaṃyogavat parasparam avayavānāṃ tu saṃyogasyānyatarakarmajasyobhayakarmajasya vā pratīte skhaladrūpatvāt tataḥ saṃghātād avayavina eva skaṃdhāparanāmna utpattir na saṃyogasyeti cet tarhi vibhāgo bheda eva pratipādyate tataḥ kathaṃ dvyaṇukādeḥ skaṃdhasya vibhāgaḥ samupajāyeta tasyāvibhāgajatvāt sarvatrāvayavavibhāgapūrvasyāvayavivibhāgasya vibhāgajavibhāgasya vā prasiddher ākāśaskaṃdhadalavibhāgavat parasparam avayavānāṃ tu vibhāgasyānyatarakarmajasyobhayakarmajasya vā pratīter abādhyatvāt kathaṃ dvyaṇukādiskaṃdhabhedād vibhāgasyaivotpattir abhyupagamyate bhavadbhiḥ tasyāvayavabhedād ākāśād vibhāgo vibhāgaja eveti cet tarhi paramāṇusaṃghātād ākāśadeśādinā saṃyogo pi saṃyogajo stu atha paramāṇusaṃghātād utpannenāvayavinā vyomādeḥ saṃyogaḥ saṃyogajo na punaḥ paramāṇubhis tasya saṃyoga iti mataṃ tarhi skaṃdhabhedād utpannasya paramāṇor ekadeśādibhyo vibhāgo na vibhāgajaḥ kiṃ tu skaṃdhabheda ithi sarvaṃ samānaṃ paśyāmaḥ yadi punar avayavānāṃ saṃyogād avayavinaḥ prādurbhāvas tadbhāve bhāvāt tadabhāve vābhāvād vibhāvyate tadā tata eva paramāṇūnāṃ skaṃdhabhedāt prādurbhāvo stu nityatvāt teṣāṃ na prādurbhāva iti cen na tannityatvasya sarvathā anavasāyāt nityāḥ paramāṇavaḥ sadakāraṇavattvād ākāśādivad ity api na samyak teṣām akāraṇavattvāsiddheḥ pudgaladravyasya tadupādānakāraṇasya bhāvāt skaṃdhabhedasya ca sahakāriṇaḥ prasiddhes tadbhāve vā bhāvāt sūkṣmapūrvakaḥ skaṃdho na skaṃdhapūrvakaḥ sūkṣmo sti yataḥ skaṃdhād aṇur utpadyata iti cen na pramāṇābhāvāt

vivādāpanno vayavī svaparimāṇān mahāparimāṇakāraṇārabdho vayavitvāt paṭavad iti yair uktam anumānaṃ te vadaṃtv idam api vivādagocarāḥ sūkṣmāḥ sthūlabhedapūrvakāḥ sūkṣmatvāt paṭakhaṃḍādivad iti ghanakarpāsapiṃḍena sūkṣmeṇa śithilāvayavakarṣāsapiṃḍasaṃghātārabdhenāvayavitvasya hetor vyabhicārān naiva vadaṃtīti cet samānam anyatra tenaiva svaparimāṇān mahāparimāṇakāraṇārabdhenāvayavitvasya hetor vyabhicārāt yathaiva hi ślithāvayavakarpāsapiṃḍānāṃ satāṃ samupajāyamāno ghanāvayavakarpāsapiṃḍaḥ sūkṣmo na sthūlabhedapūrvakas tathā sa eva teṣāṃ sthaviṣṭānāṃ saṃyogaviśeṣād upajāyamāno ghanāvayavaḥ svaparimāṇād aṇuparimāṇakāraṇārabdhaḥ pratītiviṣayaḥ tato nāptopajñam idaṃ niyamakalpanam iti yathā sūtropapāditaṃ tathaivāstu tathā hidvayoḥ paramāṇvoḥ saṃghātād utpadyamāno dvipradeśaḥ skaṃdhaḥ kaścid ākāśapradeśadvayāvagāhī paramāṇuparimāṇa eva syāt dvyaṇukābhyāṃ ca svakāraṇād adhikaparimāṇābhyām utpadyamānaḥ kaścid ākāśapradeśacatuṣṭayāvagāhī mahān kaścit punar ekākāśapradeśāvagāhī tato ṇur evāvagāhaviśeṣasya niyamābhāvāt tathā śatāṇukāvayavibhedād utpadyamāno vayavī kaścit sūkṣmaḥ stokākāśapradeśāvagāhitvāt kaścit tata evālpākāśapradeśāvagāhabhājo lpād bahvākāśapradeśāvagāhitvān mahān evam ekaikasamayikābhyāṃ bhedasaṃghātābhyām utpadyamāno pi skaṃdhaḥ kaścit svakāraṇaparimāṇād adhikaparimāṇaḥ kaścin nyūnaparimāṇa iti sūktam utpaśyāmo dṛṣṭavirodhābhāvāt pratīyate hi tādṛśaḥ

bhedāt saṃghātād bhedasaṃghātābhyāṃ ta cakṣurjñānagrāhyāvayavī kaścit parimāṇād aṇuparimāṇakāraṇapūrvakaḥ kaścin mahāparimāṇakāraṇapūrvakaḥ kaścit samānakāraṇārabdhas tadvaddṛṣṭo pi syād bādhakābhāvāt tadāhuḥ

paṭādirūpavyatirekeṇa cakṣurbuddhau ca pratibhāsamāno vayavī kathaṃ cākṣuṣo nāma gaṃdhāder api cākṣuṣatvaprasaṃgād iti cen na paṭādyavayavina eva cakṣurbuddhau pratibhāsanāt tadvyatirekeṇa rūpasya tatrāpratīter gaṃdhādivat cakṣurbuddho rūpaṃ pratibhāsate na punas tadabhinno vayavīti bruvāṇaḥ kathaṃ svasthaḥ kathaṃ rūpād abhinno vayavī rūpam eva na syād iti cet tasya tataḥ kathaṃcid bhedāt na hi sarvathā guṇaguṇinor abhedamātram ācakṣmahe pratītivirodhāt paryāyārthatas tayor bhedasyāpi pratīteḥ sarvathābhede tayor bheda iva guṇaguṇibhāvānupapatteḥ guṇasvātmavatkuṭapaṭavac ca tatra dravyārthikaprādhānyād dravyasvarūpād abhinnatvād rūpasya cākṣuṣatve dravyasya cākṣuṣatvasiddhiḥ spṛśyād abhinnasya sparśasyābhāvāt tatra tasya sparśanatvasiddhir iti cet paryāyārthikaprādhānyāc ca dravyād bhede pi rūpasyeva dravyasyāpi cākṣuṣatvopagamān na tasyācākṣuṣatvaṃ nāpy asparśanatvaṃ sparśasyeva taddravyasya sparśanatvapratīteḥ na ca darśanaṃ sparśanaṃ ca dravyam iti dvīṃdriyagrāhyaṃ dravyam upagamyate tasya ghrāṇarasanaśrotramanogrāhyatvenāpi prasiddheḥ rūpādirahitasya dravyasyaiva dravyarahitānāṃ rūpādīnāṃ pratyakṣādyaviṣayatvād asarvaparyāyāṇāṃ dravyāṇāṃ matiśrutayor viṣayatvavyavasthāpanāt idam eva hi pratyakṣasya pratyakṣatvaṃ yad anātmany avivekena buddhau svarūpasya samarpaṇaṃ ime punā rūpādayo dravyarahitā evāmūlyadānakrayiṇaḥ svarūpaṃ ca nopadarśayaṃti pratyakṣatāṃ ca svīkartum icchaṃtīti sphuṭam abhidhīyatāṃ etena śrutajñāne py apratibhāsamānāḥ śrutajñānaparicchedyatvaṃ svīkartum icchaṃtas ta evāmūlyadānakrayiṇaḥ pratipāditās tadāhitadravyat tataḥ pratītisiddham avayavinaḥ cākṣuṣatvaṃ sparśanatvādi samupalakṣayati bādhakābhāvāt

kiṃ punar dravyasya lakṣaṇam ity āha

atha viśeṣataḥ saddravyasya lakṣaṇaṃ sāmānyato vā yadi viśeṣatas tadā paryāyāṇāṃ dravyatvaprasaṃgād ativyāptir nāma lakṣaṇadoṣaḥ avyāptiś ca trikālānuyāyini dravye sadviśeṣābhāvāt vartamānadravya eva tadbhāvāt yadi punaḥ sāmānyatas taddravyasya lakṣaṇaṃ śuddham eva dravyaṃ syād iti saivāvyāptir aśuddhadravye tadabhāvād iti vadaṃtaṃ pratyucyate

na hi viśeṣataḥ saddravyalakṣaṇaṃ yato trātivyāptyavyāptī syātāṃ sāmānyatas tasya tallakṣaṇatvāt na caivaṃ śuddhadravyam eva sallakṣaṇaṃ syād aśuddhadravyasyāpi lakṣaṇatvopapatteḥ tato nāvyāptir lakṣaṇasya yathaiva hi deśakālair avicchinnaṃ sarvatra sarvadā sarvathā vastuni satsad iti pratyayābhidhānavyavahāranibaṃdhanaṃ sattāsāmānyaṃ śuddhadravyalakṣaṇam abādham anubhūyamānam ābālaprasiddhaṃ tathā sarvadravyaviśeṣeṣu dravyaṃ dravyam ity anubhūtabuddhyābhidhānanibaṃdhanadravyopādhi sad eva dravyatvam aśuddhadravyasaviśeṣaṇasya sattvasyāśuddhatvāt evaṃ jīvapudgaladharmādharmākāśakāladravyaṃ pratyetavyaṃ kramayaugapadyavṛtti svaparyāyavyāpi jīvatvaviśeṣaṇasya sattvasya jīvadravyatvāt tādṛk pudgalatvaviśiṣṭasya pudgaladravyatvāt kramākramabhāvidharmaparyāyavyāpidharmatvaviśeṣaṇasya dharmadravyatvāt tathāvidhādharmatvopahitasyādharmadravyatvāt tādṛśākāśatvopādher ākāśadravyatvāt kramākramabhāviparyāyavyāpikālatvaviśiṣṭasya kāladravyatvāt

nanv astu saddravyasya lakṣaṇaṃ tattu nityam eva tad evedam iti pratyabhijñānāt tadanityatve 'ghaṭanāt sarvadā bādhakarahitatvād iti kaścit pratikṣaṇam utpādavyayātmakatvān naśvaram eva tadvicchedapratyayasyābhrāṃtasyānyathānupatter ity aparaḥ taṃ pratyāha

svajātyaparityāgena bhāvāṃtarāv āptir utpādaḥ tathā pūrvabhāvavigamo vyayaḥ dhruveḥ sthairyakarmaṇo dhruvatīti dhruvas tasya bhāvaḥ karma vā dhrauvyaṃ tair yuktaṃ sad iti boddhavyam

na hi guṇabhūtaṃ sattvam utpādavyayadhrauvyayuktam upapadyate tasya kalpitatvāt nāṃjasā dravyasya lakṣaṇaṃ vastubhūtasyaiva sattvasyotpādādiyuktatvopapatteḥ bhedajñānād utpādavyayadhrauvyasiddhivadabhedajñānād drauvyasiddher apratibaṃdhatvāt nanu ca dhrauvyayuktaṃ saddravyasya lakṣaṇaṃ utpādavyayayuktaṃ sat paryāyasya lakṣaṇam iti vyaktaṃ vaktavyam avirodhāt naivaṃ vaktavyaṃ sataḥ ekatvād ekā satteti vacanāt tad evaikaṃ dravyam anaṃtaparyāyam ity ucyate na punar dvividhā dravyasattā paryāyasattā ceti tato nyasya mahāsāmānyasyaikasya tadvyāpino dravyasya prasaṃgāt tad api yady asadrūpaṃ tadā na dravyaṃ svaraviṣāṇavat sadrūpaṃ cet saivaikā satteti siddhaṃ sallakṣaṇaṃ dravyam eva paryāyasya paryāyāṃtararūpeṇa sadrūpatvapratīteḥ tata eva sallakṣaṇam eva dravyaṃ śuddham ity avadhāryate tasyāsadrūpatvābhāvāt prāgabhāvāder api bhāvāṃtarasvabhāvasyaiva sadasattvasiddheḥ satpratyayāviśeṣād viśeṣaliṃgābhāvād ekā satteti parair apy abhidhānāt kevaladhrauvyayuktam eva sad ity ekāṃtavyavacchedanārtham utpādavyayayuktam ity ucyate tasyānaṃtaparyāyātmakatvāt paryāyāṇāṃ cotpādavyayadhrauvyayuktatvāt na nityaṃ sad ekam asty anusyūtākāraṃ tasyāsadrūpavyāvṛttyā kalpitatvāt svalakṣaṇasyaivotpādavyayavataḥ sattvād ity ekāṃtavyavacchittaye dhrauvyayuktam ity abhibhāṣaṇāt syān mataṃ yady utpādādīni parair utpādādibhir vinā saṃti tadā dravyam api tair vinaiva sad astv iti vyarthaṃ tadyuktavacanaṃ atha parair utpādādibhir yogāt tadānavasthā syāt pratyekam utpādādīnām aparotpādāditrayayogāt tadutpādādīnām api pratyekam aparotpādāditrayayogataḥ sattvasiddheḥ sudūram api gatvotpādādīnāṃ svataḥ sattve sato pi svata eva sattvaṃ bhaved utpādādīnāṃ sato narthāṃtaratve lakṣyalakṣaṇabhāvavirodhas tadviśeṣābhāvād iti tad etatprajñākareṇoktaṃ tasyāprajñāvijṛṃbhitam ity ayaṃ darśayati

utpādavyayadhrauvyaikyair yuktaṃ satsamāhitaṃ

tādātmyena sthāpitaṃ sad iti yujeḥ samādhyarthasya vyākhyānān na teṣāṃ sato rthāṃtaratvam ucyate yena tatpakṣabhāvī doṣo navasthā tadyogavaiyarthyalakṣaṇaḥ syāt na cārthāṃtaratvam eva yato lakṣyalakṣaṇabhāvavirodhaḥ kathaṃcid bhedopagamādyujer yogārthasyāpi vyākhyānāt

kiṃ punaḥ sato rūpaṃ nityaṃ yad dhrauvyayuktaṃ syāt kiṃ vānityaṃ yad utpādavyayayuktaṃ bhaved ity upadarśayann āha

sāmarthyāl labhyate dvitīyaṃ sūtraṃ 'atadbhāvena savyayam anityaṃ' iti bhāvas tadbhāvas tattvam ekatvaṃ tad evam iti pratyabhijñānasamadhigamyaṃ tad ity upagamāt tena kadācid vyayāsattvād avyayaṃ nityaṃ sāmarthyād anutpādam iti gamyate vyayanivṛttāv utpādani ttisiddher uttarākārotpādasya pūrvākāravyayena vyāptatvāt tannivṛttau nivṛttisiddheḥ atadbhāvo nyatvaṃ pūrvasmād anyad idam ity anvayapratyayād avaseyaṃ tattvadhrauvyam anityam utpādavyayayogāt taduktaṃ nityaṃ tad evedam iti pratītena nityam anyapratipattisiddher iti tad eva yuktam etatsūtradvitayam ity upadarśayati

na hy ekāṃtato nityaṃ san nāma tasya kramayaugapadyābhyām arthakriyārodhāt nāpy anityam eva tata eva na cārthakriyārahitaṃ vastu sat svaraśṛṃgavat arthakriyākāriṇa eva vastunaḥ sattvopapatteḥ tatas sannityam anityaṃ ca yuktaṃ sūcitam aviruddhatvāt

kutas tadaviruddham ity āha

tadbhāvenāvyayaṃ nityam atadbhāvena savyayam anityam iti sādhyaṃ tataḥ

kutaḥ punaḥ sato nityam anityaṃ ca rūpam arpitaṃ cety āha

dravyārthād ādiṣṭaṃ rūpaṃ paryāyārthād anādiṣṭaṃ yathā nityaṃ tathā paryāyārthād ādiṣṭaṃ dravyārthād anādiṣṭam anityam iti siddhyaty eva tatas tad ekatra sadātmani na viruddhaṃ yad eva rūpaṃ nityaṃ tadevānityam iti vacane virodhasiddheḥ vikalādeśāyattanayanirūpaṇāyāṃ sarvathā virodhasyānavatārāt nanv evam ubhayadoṣādyanuṣaṃgaḥ syād ity ārekāyām idam āha

na hi sakalādeśe pramāṇāyatte pratibhāsanam utpādavyayadhrauvyayuktaṃ tadubhayadoṣābhyāṃ spṛśyate tasya nityānityaikāṃtābhyāṃ jātyaṃtaratvāt tata eva nānavasthāvaiyadhikaraṇyaṃ saṃkaravyatikarau vā saṃśayo vā yato pratipatter abhāvas tasyāpādyate citrasaṃvedanavadanubhavāspade vastuni tadanavatārāt taditthaṃ parāparadravyasya sallakṣaṇasya prasiddher na cākṣuṣam avayavidravyaṃ pudgalaṃ skaṃdhasaṃjñakaṃ pratikṣeptuṃ śakyaṃ sarvapratikṣepaprasaṃgāt

kutaḥ punaḥ pudgalānāṃ nānādravyāṇāṃ saṃbaṃdho yataḥ skaṃdha eko vatiṣṭhata ity ārekāyām idam āha

snehaguṇayogāt snigdhāḥ rūkṣaguṇayogād rūkṣās tadbhāvāt pudgalānāṃ baṃdhaḥ syāt na rūkṣo nāma guṇo sti snehābhāve rūkṣavyavahārasiddher iti cen na rūkṣābhāve snehavyavahāraprasaṃgāt snehasyāpy abhāvopapatteḥ śītābhāve coṣṇavyavahāraprasakter uṣṇaguṇābhāvānuṣaṃgāt sparśaneṃdriyajñāne śītavaduṣṇaguṇasya pratibhāsanād uṣṇo guṇasparśaviśeṣo nuṣṇāśītapākajetarasparśavad iti cet tarhi snehasparśanakaraṇajñāne rūkṣasya laghugurusparśaviśeṣavadavabhāsanāt kathaṃ rūkṣo guṇo na syāt tasya bādhakābhāvād apratikṣepārhatvāc caturviṃśatir eva guṇā iti niyamasyāghaṭanāt tathā sati

yathaikakāryakāraṇakṣaṇābhyāṃ tanmadhyasyaikadeśena saṃbaṃdhe sāvayavatvam anavasthā ca tadekadeśāpy ekadeśāṃtareṇa saṃbaṃdhāt kārtsnyena saṃbaṃdhe punar ekakṣaṇamātrasaṃtānaprasaṃgaḥ kāryakāraṇabhāvābhāvaś ca sarvathaikasmiṃs tadvirodhāt kiṃ tarhi saṃbaṃdha eveti kathyate tathā paramāṇūnām api yugapat parasparam ekatvapariṇāmahetur baṃdho naikadeśena sarvātmanā vā sāvayavatvānavasthāprasaṃgād ekaparamāṇumātrapiṃḍaprasaṃgāc ca kiṃ tarhi piṃḍa eva snigdharūkṣatvaviśeṣāyattatvāt tasya tathā darśanāt saktutoyādivat

śūnyavādināpi saṃvinmātram upagaṃtavyaṃ tasya cāvaśyaṃ kāraṇam anyathā nityatvaprasaṃgāt kāryam abhyupagaṃtavyam anyathā tadavastutvāpatter iti tatsaṃtānasiddhiḥ tatsiddhau ca kāryakāraṇasaṃvidor madhyam adhyāsīnāyāḥ saṃvidas tatsaṃbaṃdhe pi sāṃśatvābhāvavatparamāṇūnāṃ madhyam adhiṣṭhito pi paramāṇor anaṃśatvasiddhes tatsarvasamudāyaviśeṣo py anekapariṇāmo baṃdhaḥ prasiddhyaty eva sa ca sarvaparamāṇūnām aviśeṣeṇa prasakta ity anirguṇānāṃ baṃdhapratiṣedhārtham āha

jaghanyam iva jaghanyaṃ nikṛṣṭam iti śākhāditvāder dehāṃgatvād vā jaghanaśabdasiddhiḥ jaghane bhavo jaghanyo nikṛṣṭaḥ jaghanya iva jaghanyo tyaṃtāprakṛṣṭa iti guṇaśabdasyānekārthatve vivakṣāvaśād bhāgagrahaṇaṃ dviguṇāvayavā iti yathā dvibhāgā ity arthapratipatter jaghanyo guṇo yeṣāṃ te jaghanyaguṇāḥ paramāṇavaḥ sūkṣmatvād vā teṣāṃ na baṃdha ity abhisaṃbaṃdhaḥ tenaikaguṇasya snigdharūkṣasya vā pareṇa snigdhena rūkṣeṇa caikaguṇena dvitrisaṃkhyeyāsaṃkhyeyānaṃtaguṇena vā nāsti baṃdhas tathā dvyādibhir dvyādiguṇair ekaguṇaiś ceti sūtritaṃ bhavati nanu ca jaghanyaguṇāḥ paramāṇavaḥ kecit saṃtīti kuto niścayaḥ snigdharūkṣaguṇayor apakarṣātiśayadarśanāt paramāpakarṣasya siddher jaghanyaguṇasiddhiḥ uṣṭrīkṣīrād dhi mahiṣīkṣīrasyāpakṛṣṭaḥ snehaguṇaḥ pratīyate tato gokṣīrasya tato py ajākṣīrasya tato pi toyasyeti tathā rūkṣaguṇo pi śarkarātaḥ kaṇikānām apakṛṣṭaḥ pratīyate tato pi pāṃśūnām iti snigdharūkṣaguṇaḥ kvacid atyaṃtam apakarṣameti prakṛṣyamāṇāpakarṣatvādā nabhasaḥ parimāṇe parimāṇavad ity anumānāj jaghanyaguṇasiddhiḥ etenotkṛṣṭaguṇasiddhir vyākhyātā prakarṣātiśayadarśanāt kvacit paramaprakarṣasiddheḥ nanu ca kadācid abaṃdhaḥ paramāṇūnāṃ sarvadā skaṃdhātmatayaiva pudgalānām avasthiteḥ buddhyā paramāṇukalpanopapatter avibhāgaparicchedavad iti kaścit taṃ pratyāha

skaṃdhānām eva keṣāṃcid bālukādīnām abaṃdho stu na paramāṇūnām ity ayuktaṃ pramāṇavirodhāt pṛthivī salilaṃ chāyā caturiṃdriyaviṣayakarmaparamāṇuḥ ṣaḍvighabhedaṃ bhaṇitaṃ pudgalatattvaṃ jineṃdreṇe ty āgamena pāramārthikaparamāṇuprakāśakena kalpitaparamāṇuvādasya vidhānāt paramārthato asaṃbaṃdhaparamāṇuvādasya ca paramāṇūtpattisūtreṇa nirākaraṇāt bhedād aṇuḥ kalpyate iti kriyādhyāhārān notpattiḥ paramāṇūnām iti cen na bhedasaṃghātebhya utpadyaṃta ity atra svayam utpadyaṃta iti kriyāyāḥ kriyāṃtarādhyāhāranivṛttyartham upanyāsāt bhedādaṇur iti sūtrasya niyamāthatvāt pūrvasūtreṇaiva paramāṇūtpatter vidhānāt kiṃ ca vivādāpannāḥ skaṃdhabhedāḥ kvacit prakarṣabhājaḥ prakṛṣyamāṇatvāt parimāṇavad ity anumānabādhitatvān na paramāṇūnām abaṃdhakalpanā śreyasī nanu ca paramāṇūnām abaṃdhasādhane teṣāṃ punar baṃdhābhāvaḥ sākalyenaikadeśena baṃdhasyāghaṭanād iti cen na sūkṣmaskaṃdhānām api baṃdhābhāvaprasaṃgāt teṣām api kārtsnyena baṃdhe sūkṣmaikaskaṃdhamātrapiṃḍaprasakteḥ ekadeśena saṃbaṃdhe caikaskaṃdhadeśasya skaṃdhāṃtaradeśena baṃdho naikadeśena vā bhavet kārtsnyena cet tadekadeśamātraprasaktiḥ ekadeśena ced anavasthā syāt prakārāṃtareṇa taddvandve paramāṇūnām api baṃdhas tathaiva syāt snigdharūkṣatvād baṃdha iti niḥpratidvaṃdvasya baṃdhasya sādhanāt tataḥ sūktaṃ na jaghanyaguṇānāṃ baṃdha iti pratiṣedhavatpudgalānām abaṃdhasiddher api saṃgraha iti yeṣāṃ paramāṇūnāṃ baṃdhas teṣāṃ baṃdha eva sarvadā yeṣāṃ tv abaṃdhas teṣām abaṃdha evety ekāṃto py anenāpāstaḥ keṣāṃcid abaṃdhānām api kadācid baṃdhadarśanād baṃdhavatāṃ vā baṃdhapratīter bādhakābhāvāt paramāṇuṣv api tanniyamānupapatteḥ

guṇavaiṣamye baṃdhapratipattyarthaṃ sadṛśagrahaṇaṃ sadṛśānāṃ snigdhaguṇānāṃ parasparaṃ rūkṣaguṇānāṃ vānyonyaṃ bhāgasāmye baṃdhasya pratiṣedhāt nanv evaṃ visadṛśānāṃ guṇasāmye baṃdhapratiṣedho na syād iti na maṃtavyaṃ sadṛśagrahaṇasya visadṛśavyavacchedārthatvābhāvāt sadṛśānām evety avadhāraṇānāśrayaṇāt guṇasāmye veti sūtropadeśe hi sadṛśānāṃ guṇavaiṣamye pi baṃdhapratiṣedhaprasaktau tadvattatsiddhaye sadṛśagrahaṇaṃ kṛtaṃ tena snigdharūkṣajātyā sāmye pi guṇavaiṣamye baṃdhasiddhiḥ kimartham idaṃ sūtram abravīd ity āha

keṣāṃ punar baṃdhaḥ syād ity āha

dvyadhikaś caturguṇaḥ kathaṃ ekaguṇasya kenacid baṃdhapratiṣedhād dviguṇasya baṃdhasaṃbhavāt tato dvyadhikasya caturguṇatvopapatteḥ prakāravācinādigrahaṇena paṃcaguṇādiparigrahaḥ triguṇādīnāṃ baṃdhe paṃcaguṇādīnāṃ dvyadhikatopapatteḥ evaṃ ca tulyajātīyānāṃ vijātīyānāṃ ca dvyadhikādiguṇānāṃ baṃdhaḥ siddho bhavati tu śabdasya pratiṣedhānivṛttyarthatvāt tathā hi

uktaṃ ca ṇiddhassa ṇiddheṇa durāhieṇa lukkhassa lukkheṇa durāhieṇa ṇiddhassa lukkheṇa u ei baṃdho jahaṇṇavajje visame same vā viṣamo 'tulyajātīyaḥ samaḥ sajātīyo na punaḥ samānabhāga iti vyākhyānān na samaguṇayor baṃdhaprasiddhiḥ

kutaḥ punar dvāv eva guṇāv adhikau sajātīyasya vijātīyasya vā pareṇa baṃdhahetutāṃ pratipadyete nānyathety āha

yasmād iti śeṣaḥ prakṛtatvād guṇasaṃpratyayaḥ kva prakṛtau guṇau dvyadhikādiguṇānāṃ tv ity atra samāse guṇībhūtasyāpi guṇaśabdasyānuvartanam iha sāmarthyāt tadanyasyānuvartanāsaṃbhavāt guṇāv iti vābhisaṃbaṃdho rthavaśād vibhaktivacanayoḥ pariṇāmāt bhāvāṃtarāpādakau pāriṇāmikau reṇoḥ klinnaguḍavat tathā hi

tathaiva hi rūkṣāṇāṃ saktūnāṃ snigdhā jalakaṇās tato dvābhyāṃ guṇābhyām adhikāḥ piṃḍātmatayā pāriṇāmikā dṛśyaṃte nānyathā tathaiva paramāṇor dviguṇasya caturguṇaḥ paramāṇuḥ pariṇāmakaḥ syād anyathā dvayoḥ paramāṇvor anyonyam aviviktarūpadvyaṇukaskaṃdhapariṇāmāyogāt saṃyogamātraprasakteḥ parasparavivekaprasaktes tadananvayavattvaṃ na ca vibhāgasaṃyogābhyām anyapariṇāmaḥ prāptirūpo na saṃbhavatīti yuktaṃ vaktuṃ tṛtīyasyāvasthāviśeṣasya skaṃdhaikatvapratyayahetoḥ sadbhāvāt śuklapītadravyayoḥ pariṇāme yuktapītavarṇapariṇāmavat klinnaguḍānupraveśe reṇvādīnāṃ madhurasapariṇāmavad vā nanv atrāpi dvāv eva guṇābadhikau pāriṇāmikāv iti kutaḥ pratipattiḥ suniścitāsaṃbhavadbādhakapramāṇād āgamād viśeṣatas tatpratipattiḥ evaṃ hy uktamārṣe vargaṇāyāṃ baṃdhavidhāne no āgamadravyabaṃdhavikalpo sādivaisrasikabaṃdhanirdeśe proktaḥ viṣamasnigdhatāyāṃ viṣamarūkṣatāyāṃ ca baṃdhaḥ samasnigdhatāyāṃ samarūkṣatāyāṃ vā bheda iti tadanusāreṇa sūtrakārair baṃdhavyapasthāpanāt paramāgamasiddho baṃdhaviśeṣahetudvyadhikādiguṇatvaṃ dvayor eva bādhikayor guṇayoḥ pāriṇāmikatvaṃ sāmānyena tu pudgalānāṃ baṃdhahetuḥ kaścid asti kārtsnyaikadeśato baṃdhāsaṃbhave pi baṃdhaviniścayāt tatra bādhakābhāvād iti pudgalaskaṃdhadravyasiddhiḥ tasyaiva rūpādibhiḥ svabhāvaiḥ pariṇatasya cakṣurādikaraṇagrāhyatām āpannasya ratyādivyavahāragocaratayā vyavasthiteḥ na hi tathā pariṇataṃ tad bhavaty atiprasaṃgāt nāpi tad eva pariṇāmamātraprasaṃgāt na ca pariṇāminosattve pariṇāmaḥ saṃbhavati svaraviṣāṇasya taikṣṇādivat nāpi pariṇāmābhāve pariṇāmi bhavati svaraviṣāṇavad iti pariṇāmapariṇāminor anyonyāvinābhāvitvād anyatarāpāye py ubhayāsattvaprasaktiḥ tato nityatāpariṇāmi dravyam upagaṃtavyaṃ tatpariṇāmavat

guṇāḥ vakṣyamāṇalakṣaṇāḥ paryāyāś ca tatsāmānyāpekṣayā nityayoge bhatuḥ dravati droṣyaty adudruvattāṃstān paryāyān iti dravyam ity api na virudhyate viśeṣāpekṣayā paryāyāṇāṃ nityayogābhāvāt kādācitkatvasiddheḥ kimartham idaṃ punar dravyalakṣaṇaṃ bravītīty ārekāyām āha

sato hi mahādravyasya paryāyo dharmāstikāyādir vyavahāranayārpaṇāyāṃ dravyatvam api svīkaroty eva tasya cādhārasādhāraṇalakṣaṇaṃ guṇaparyāyavattvam iti pratipattavyaṃ na punaḥ kriyāvattvaṃ tasyāvyāpakatvān niṣkriyeṣv ākāśādiṣv abhāvāt samavāyikāraṇatvam api na dravyalakṣaṇaṃ yuktaṃ guṇakarmaṇor api dravyatvaprasaṃgāt tayor guṇatvarmatvasamavāyikāraṇatvasiddheḥ tayos tatsamavāyitvam eva tatkāraṇatvaṃ guṇatvakarmatvasāmānyayor akāryatvād iti cen na sadṛśapariṇāmalakṣaṇasya sāmānyasya kathaṃcit kāryatvasādhanāt kathaṃcit tadanityatvam api nāniṣṭaṃ pratyabhijñānasya sarvathā nityeṣv asaṃbhavād ity uktaprāyaṃ guṇavattve sati kriyāvattvaṃ samavāyikāraṇatvaṃ ca dravyalakṣaṇam ity apy ayuktaṃ guṇavaddravyam ity ukte lakṣaṇasyāvyāptyativyāptyor abhāvāt tadvacanānarthakyāt nanv evam atrāpi paryāyavaddravyam ity ukte guṇavad ity anarthakaṃ sarvadravyeṣu paryāyabaṃdhasya bhāvāt guṇavad iti cokte paryāyavad iti vyarthaṃ tata eveti tadubhayaṃ lakṣaṇaṃ dravyasya kimartham uktam ity atrocyate

nāsty ekatra vastunīhāneko dharmaḥ sarvabhāvānāṃ parasparaparihārasthitilakṣaṇatvād ekena dharmeṇa sarvātmanā vyāpteḥ dharmiṇi dharmāṃtarasya tadvyāptivirodhād anyathā sarvadharmasaṃkaraprasaṃgād iti sahānekāṃtanirākaraṇavādinaḥ prati guṇavaddravyam ity uktaṃ sakṛdanekadharmādhikaraṇasya vastunaḥ pratīyamānatvāt kuṭe rūpādivat svaparapakṣasādhakatvetaradharmādhikaraṇaikahetuvat pitāputrādivyapadeśaviṣayānekadharmāvikaraṇapuruṣavad vā grāhyagrāhakasaṃvedanākāraṃ saṃvedanam ekam upayan sakṛdanekadharmādhikaraṇam ekaṃ bahiraṃtar vā pratikṣipatīti kathaṃ parīkṣako nāma vedyādyākāravivekaṃ parokṣaṃ saṃvidākāraṃ ca pratyakṣam icchann api na sahānekāṃtaṃ nirākartum arhati saṃvidadvaite pratyakṣaparokṣākārayor aparamārthikatve paramārthetarākāram ekaṃ saṃvedanaṃ balād āpatet paramārthākārasyaiva sattvāt saṃvidā nāpāram ārthikākāraḥ sann iti bruvāṇas sakṛtsadasattvasvabhāvākrāṃtam ekaṃ saṃvedanaṃ svīkaroty eva na san nāpy asatsaṃvedanam ity api vyāhataṃ puruṣādvaitādivattataḥ sakṛdanekasvabhāvam ekaṃ vastu tattvataḥ sarvasya sveṣṭatattvavyavasthānupapatteḥ svapararūpopādānāpohanavyavasthāpādyatvād vastutvasyeti prapaṃcitaprāyaṃ tathā kramānekāṃtanirākaraṇavādinaṃ prati paryāyavaddravyaṃ pratīyamānatvāt sarvasya pariṇāmitvasiddheḥ pratipāditatvāt evaṃ kramākramānekāṃtanirākaraṇapravaṇamānasaṃ prati guṇaparyāyavaddravyam ity uktaṃ sarvathā nirupādhibhāvasyāpramāṇatvāt athaveyaṃ trisūtrī samavatiṣṭhate guṇavaddravyaṃ paryayavaddravyaṃ guṇaparyayavaddravyaṃ dravyatvānyathānupapatter ity anumānatrayaṃ cedaṃ saṃkṣepato lakṣyate nanu caivaṃ niṣkriyaṃ na sarvadravyasamavāyikāraṇaṃ ceti parākūtanirākṛtaye kriyāvaddravyaṃ samavāyikāraṇam iti ca dravyalakṣaṇam abhidhīyate pṛthivyaptejovāyumanasāṃ kriyāvattvasiddheḥ sarvadravyāṇāṃ samavāyikāraṇatvasya ca guṇavattvavatpratīter ity etad api ca pareṣāṃ vaco 'samīcīnaṃ dravyavad viśeṣavat sāmānyavac ca dravyam iti dravyalakṣaṇavacanaprasaṃgāt na kāryadravyavatkāraṇadravyaṃ nāpi viśeṣavat sāmānyavad veti paradravyavipratipattinirākaraṇārthatvāt syādvādināṃ punaḥ kāryadravyaviśeṣasadṛśapariṇāmalakṣaṇasāmānyānām api kriyāvat samavāyavac ca paryāyatvān na tathā vacanaṃ kartavyam iti sarvam anavadyaṃ

tad evaṃ jīvapudgaladharmādharmākāśabhedāt paṃcavidham eva dravyam iti vadaṃtaṃ pratyāha

guṇaparyayavaddravyam ity abhisaṃbaṃdhanīyam

ke punaḥ kālasya guṇāḥ ke ca paryāyāḥ prasiddhā yato guṇaparyāyavaddravyam iti proktalakṣaṇayogaḥ siddhyet tasyādravyatvavijñānanivṛtteś cety atrocyate

sarvadravyaiḥ saṃyogas tāvatkālasyāsti sādir anādiś ca vibhāgaś cāsarvagatakriyāvaddravyaiḥ saṃkhyāparimāṇādayaś ca guṇā iti sāmānyato 'śeṣadravyasaṃyogasya vibhāgādiguṇānāṃ cāśrayaḥ kālaḥ siddhaḥ viśeṣeṇa tu sūkṣmāmūrtatvāgurulaghutvaikapradeśatvādayas tasya guṇā iti sūkṣmatvādiviśeṣaguṇāśrayaś ca kramavṛttīnāṃ padārthānāṃ pudgalādiparyāyāṇāṃ vṛttihetutvapariṇāmakriyākāraṇatvaparatvāparatvapratyayahetutvākhyāḥ paryāyāś ca kālasya saṃti yais tattānumānam iti guṇaparyāyavān kālaḥ kathaṃ dravyalakṣaṇabhāk tataḥ kālo dravyaṃ guṇaparyayavattvāj jīvādidravyavad iti tasyādravyatvavijñānanivṛttiḥ

paramasūkṣmaḥ kālaviśeṣaḥ samayaḥ anaṃtāḥ samayā yasya so naṃtasamayaḥ kālo vaboddhavyaḥ paryāyato dravyato vā vyavahārataḥ paramārthato veti śaṃkāyām idam ucyate

bhāvaḥ paryāyas tenānaṃtasamayaḥ kālo naṃtaparyāyavartanāhetutvāt ekaiko hi kālāṇur anaṃtaparyāyān vartayate pratikṣaṇaṃ śaktibhedān nānyathā tato naṃtaśaktiḥ sannanaṃtasamayaḥ vyavahārato 'bhidhīyate samayasya vyavahārakālatvād āvalikādivat dravyatas tu lokākāśapradeśaparimāṇako 'saṃkhyeya eva kālo munibhiḥ prokto na punar eka evākāśādivat nāpy anaṃtaḥ pudgalātmadravyavat pratilokākāśapradeśaṃ vartamānānāṃ padārthānāṃ vṛttihetutvasiddheḥ lokākāśād bahis tadabhāvāt katham evam alokākāśasya vartanaṃ kālakṛtaṃ yuktaṃ tatra kālasyāsaṃbhavād iti cet atrocyate

na hy alokākāśaṃ dravyāṃtaram ākāśasyaikadravyatvāt tasya lokasyāṃtar bahiś ca vartamānasya vartanaṃ lokavartinā kālenopapāditaṃ yuktaṃ na punaḥ kālānapekṣaṃ sakalapadārthavartanasyāpi kālānapekṣatvaprasaṃgāt na cait adabhyupagaṃtuṃ śakyaṃ kālāstitvasādhitatvāt

nanu ca jīvādīni ṣaḍ eva dravyāṇi guṇaparyāyavattvānyathānupapatter ity ayuktaṃ guṇānām api dravyatvaprasaṃgāt teṣāṃ guṇaparyayavattvapratīter ity ārekāyām idam āha

āśayaśabdo dhikaraṇasādhanaḥ karmasādhano vā dravyaśabda uktārthaḥ dravyam āśrayo yeṣāṃ te dravyāśrayāḥ niṣkrāṃtā guṇebhyo nirguṇāḥ evaṃvidhā guṇāḥ pratipattavyāḥ na punar anyathā tatra dravyāśrayā iti viśeṣaṇavacanād guṇānāṃ kim avasīyata ity ucyate

na hi guṇatvasarvajñeyatvadharmā guṇāśrayā guṇā śakyavyavasthāḥ paramārthatas teṣāṃ kathaṃcid guṇebhyo narthāṃtaratayā guṇatvopacārāt tattvatas teṣāṃ guṇatve guṇānāṃ dravyatvaprasaṃgād guṇaguṇibhāvavyavahārāvasthitivirodhāt dravyeṣv api guṇās tadupacaritā eva bhavaṃtu viśeṣābhāvād ity ayuktaṃ kvacin mukhyaguṇābhāve tadupacārāyogāt tato dravyāśrayā iti vacanād adravyāśrayāṇāṃ guṇatvādīnāṃ guṇatvaṃ vyāvartitam avasīyate nirguṇā iti vacanāt kiṃ kriyate ity āha

dravyāśrayā guṇā ity ucyamāne hi paramāṇudravyāśrayāṇāṃ dvyaṇukādikāryadravyāṇāṃ guṇatvaṃ prasajyeta tannirguṇā iti vacanād vinivāryate teṣāṃ guṇatvena dravyatvasiddheḥ etena ghaṭasaṃsthānādīnāṃ guṇatvaṃ pratyuktaṃ teṣāṃ paryāyatvāt

kaḥ punar asau paryāya ity āha

jīvādīnāṃ dravyāṇāṃ tena pratiniyatena rūpeṇa bhavanaṃ tadbhāvaḥ teṣāṃ dravyāṇāṃ svabhāvo vartamānakālatayānubhūyamānas tadbhāvaḥ pariṇāmaḥ pratipattavyaḥ sa ca

pūrvasvabhāvaparityāgāj jahadvṛttotpādo dravyasyottarākāraḥ pariṇāmaḥ sa eva paryāyaḥ kramavān dravyalakṣaṇaṃ na vāsau guṇa eva prativarṇitas tasya sahabhāvitvāt kathaṃcid bhinnatvena vyavasthānāt nanv evaṃ nayadvayavirodhas tṛtīyasya guṇārthikanayasya siddher ity ārekāyām āha

saṃkṣepato hi dravyārthikaḥ paryāyārthikaś ceti nayadvayavacanaṃ guṇavacane na bādhyate paryāyasyaiva sahakramavivartanavaśād gauṇaparyāyavyapadeśāt dravyasya nirupādhitvavaśena śuddhāśuddhavyapadeśavat prapaṃcas tu yathā

śuddhadravyārthiko 'śuddhadravyārthikaś ceti dravyārthiko dvedhā tathā sahabhāvī paryāyārthikaḥ kramabhāvī paryāyārthikaś ceti paryāyārthiko pi dvedhā abhīyatāṃ tatas tryādisaṃkhyā na vāryata eva dvibhedasya paryāyārthikasyaikavidhasya dravyārthikasya vivakṣāyāṃ nayatritayasiddheḥ paryāyārthikasyaikavidhasya dravyārthikasya dvibhedasya vivakṣāyām iti kaścit dvayor vibhedayor vivakṣāyāṃ tu nayacatuṣṭayam iṣyate te naigamasaṃgrahavyavahāravikalpād dravyārthikasya trividhasya paryāyārthikasya cārthaparyāyavyaṃjanaparyāyārthikabhedena dvividhasya vivakṣāyāṃ nayapaṃcakaṃ śuddhāśuddhadravyārthikadvayasya ṛjusūtrādiparyāyārthikacatuṣṭayasya vivakṣāyāṃ nayaṣaṭkaṃ naigamādisūtrapāṭhāpekṣayā nayasaptakam iti nayānām aṣṭādisaṃkhyāpi na vāryate tato na guṇebhyaḥ paryāyāṇāṃ kathaṃcid bhedena kathanam ayuktaṃ yena guṇaparyayavaddravyam iti dravyalakṣaṇaṃ niravadyaṃ na bhavet

pratīyatām evam ajīvatattvaṃ samāsataḥ sūtritasarvabhedaṃ pramāṇatas tadviparītarūpaṃ prakalpyatāṃ sannayato nihatya

iti paṃcamādhyāyasya dvitīyam āhnikam

iti śrīvidyānaṃdiācāryaviracite tattvārthaślokavārtikālaṃkāre pañcamo 'dhyāyaḥ samāptaḥ

nanv ajīvapadārthavyākhyānānaṃtaram āsrave vaktavye kiṃ cikīrṣuḥ sūtrakāraḥ prāg eva yogaṃ bravītīty ārekāyām idam upadiśyate

ātmanaḥ karmaṇāṃ jñānāvaraṇādīnām āsravaṃ vinirdeṣṭukāmo ṃjasā prāg eva kāyavāṅmanasāṃ karmayogo stīty āhedaṃ sūtraṃ tatra yojyate anenātmā karmabhir iti yogo baṃdhahetur na punaḥ samādhiḥ yujer yogārthasya ṇyaṃtasya prayogāt preravaupyaḥ prāyeṇeti yasya vidhānāt sa ca kāyavāṅmanaḥ karma tenaivātmani jñānāvaraṇādikarmabhir baṃdhasya karaṇāt tasya baṃdhahetutvopapatteḥ pradhānapariṇāmo yoga ity ayuktaṃ tasyātmabaṃdhahetutvāyogāt pradhānasyaiva baṃdhahetur asāv iti cāyuktaṃ baṃdhasyobhayasthatvasiddheḥ tarhi jīvājīvapariṇāmo baṃdha iti cet satyaṃ jīvakarmaṇor baṃdhasya tadubhayapariṇāmahetukatvavacanāt kāyādikriyālakṣaṇayogapariṇāmo jīvasyānupapanno niṣkriyatvād iti na maṃtavyaṃ

jīvasya sakriyatvasādhanād upapannam eva hi kāyādi karmeṣyate kāyavargaṇālaṃbipradeśaparispaṃdanasyātmani kāyakarmatvād vāgvargaṇālaṃbinas tasya vākkarmatvāt manovargaṇāpudgalālaṃbino manaḥkarmatvāt na ca tasyāyogakevalini siddheṣu ca prasaktis teṣāṃ pradeśaparispaṃdanābhāvāt tathā hiayogakevalino na pradeśaspaṃdaḥ samucchinnakriyāpratipātidhyānāśrayatvāt yasya tu pradeśaspaṃdaḥ syāt sa tathā prasiddho yathā sayoga iti yuktiḥ siddhānām ata eva pradeśaspaṃdābhāvas teṣām ayogavyapadeśaḥ samucchinnakriyāpratipātidhyānāśrayatvāsiddher avyapadeśyacāritramayatvāt kāyādivargaṇābhāvāc ca siddhānāṃ na yogoḥ yujyate tato vīryāṃtarāyasya kṣayopaśame kṣaye vā sati kāyādivargaṇālabdhito jīvapradeśaparispaṃdo yogas trividhaḥ pratyetavyaḥ

sa āsrava ity avadhāraṇāt kevalisamuddhātakāle daṃḍakapāṭaprataralokapūraṇakāyayogasyāsaṃbaṃdhavyavacchedaḥ kāyādivargaṇālaṃbanasyaiva yogasyāsravatvavacanāt tatspaṃdanālaṃbanatvāt katham evaṃ ca kevalinaḥ samuddhātakālebhyo baṃdhaḥ syād iti cet kāyavargaṇānimittātmapradeśaparispaṃdasya tannimittasya bhāvāt sa iti pratyeyaṃ kāyavāṅmanaḥkarmāsrava ity ekam eva sūtram astu laghutvād iti cen na yoga āsrava iti siddhāṃtopadeśapratyayāpāyaprasaṃgāt tarhi yoga āsrava ity astu niravadyatvād iti cen na kevalisamudghātasyāpy āsravatvaprasaṃgāt tasya lokayogatvena prasiddheḥ saṃdehāc ca kāyavāṅmanaḥkarma yoga āsrava ity api na śreyaḥ saṃdehaprasakteḥ kāyavāṅmanaḥ karma yoga ity api saṃketaṃ na caivaṃ tad yuktaṃ tasya yogalakṣaṇatvena nirdeśāt saṃbaṃdhasyātmani niḥkriye pi bhāvāt sa evāsravo yukta iti cen na ātmano niṣkriyatvanirākaraṇāt tatra tatkarmaṇa eva bhāvāt tato yogavibhāga eva śreyān niḥsaṃdehārthatvāt tadanyasyāpi yogasyāstitvasaṃpratipatteś ca

kutaḥ punar yathoktalakṣaṇo yoga evāsravaḥ sūtrito na tu mithyādarśanādayo pīty āha

mithyādarśanaṃ hi jñānāvaraṇādikarmaṇām āgamanakāraṇaṃ mithyādṛṣṭer eva na punaḥ sāsādanasamyagdṛṣṭyādīnāṃ aviratir apy asaṃyatasyaiva kārtsnyenaikadeśena vā na punaḥ saṃyatasya pramādo pi pramattaparyaṃtasyaiva nāpramattādeḥ kaṣāyaś ca sakaṣāyasyaiva na śeṣasyopaśāṃtakaṣāyādeḥ yogaḥ punar aśeṣataḥ sayogakevalyaṃtasya tatkāraṇam iti sa evāsravaḥ prokto tra śāstre saṃkṣepād aśeṣāsravapratipattyarthatvān mithyādarśanāder atraiva yoge nupraveśāt tasyaiva mithyādarśanādyanuraṃjitasya kevalasya ca karmāgamanakāraṇatvasiddheḥ

kīdṛśaḥ sa yogaḥ puṇyasyāsravaḥ kīdṛśaś ca pāpasyety āha

samyagdarśanādyanuraṃjito yogaḥ śubho viśuddhyaṃgatvāt mithyādarśanādyanuraṃjito 'śubhaḥ saṃkleśāṃgatvāt sa puṇyasya pāpasya ca vakṣyamāṇasya karmaṇa āsravo veditavyaḥ etena svasmin duḥkhaṃ paratra sukhaṃ janayan ca puṇyasya svasmin sukhaṃ parasmin duḥkhaṃ ca kurvan pāpasyāsrava ity ekāṃto nirastaḥ viśuddhisaṃkleśātmakasyaiva svaparasthasya sukhāsukhasya puṇyapāpāsravatvopapatter anyathātiprasaṃgāt tad uktaṃ viśuddhisaṃkleśāptaṃ cet svaparasthaṃ sukhāsukhaṃ puṇyapāpāsravo yukto na ced vyarthas tavārhataḥ iti tad evaṃ

kāyādiyogas trividhaḥ śubhāśubhabhedāt pratyekaṃ sa dvividho pi dvividha evāsravo vijñeyaḥ puṇyapāpakarmaṇoḥ sāmānyād āśrūyamāṇayor dvividhatvena sūtritatvāt kutaḥ punaḥ śubhaḥ puṇyasyāśubhaḥ pāpasyāsravo jīvasyeti niścīyata ity āha

jīvasya śubhaphalapudgalānām āsravo viśuddhakāyādhyavasānādyaṃtaraṃgabahiraṃgakṛtaḥ śubhaphalapudgalāsravatvāt svayaṃ dṛṣṭaśubhaphalapathyāhārādisamāgamavat tathaivāśubhaphalapudgalasamāgamo jīvasyāviśuddhakāraṇakṛtaḥ aśubhaphalapudgalasamāgamatvāt svayaṃ dṛṣṭāśubhaphalāpathyāhārādivad ity anumānāt tanniścayaḥ na tāvad atrāsiddho hetuḥ śubhasya viśuddhirūpasyāśubhasya ca saṃkleśātmanaḥ pariṇāmasya svasaṃvedanasiddhasya kāraṇānāṃ pudgalānāṃ samāgamasya śubhāśubhaphalasya prasiddhes tadbhāvabhāvitvānyathānupapatteḥ nanu cātmani śubhāśubhaphalapudgalasamāgamasyātmaviśeṣaguṇakṛtatvān na śubhāśubhakāyādiyogakṛtatvaṃ yuktam iti cen na tasya viśuddhisaṃkleśapariṇāmavyatirekeṇāsaṃbhavāt dharmādharmau tadvyatiriktāv eveti cen na bhāvadharmādharmayor viśuddhisaṃkleśarūpatvāt dravyadharmādharmayoḥ pudgalasvabhāvatvāt samāgamasya viśuddhisaṃkleśapariṇāmānugṛhītasya kāyādiyogakṛtatvopapatteḥ svaprasiddhaśubhāśubhaphalapathyāpathyāhārādipudgalasamāgamasya tatkṛtatvaniścayāt tadabhāve sarvathā tadanupapatteḥ

svāmidvaividhyāc ca dvividho yoga ity āha

yathāsaṃkhyam abhisaṃbaṃdham āha

iha sūtre sa āsravaḥ sakaṣāyasya jīvasya sāṃparāyikasya karmaṇaḥ syāt akaṣāyasya punar īryāpathasyety āsravasyobhayasvāmikatvāt dvayoḥ prasiddhiḥ

kaṣāyaparataṃtrasyātmanaḥ sāṃparāyikāsravas tadaparataṃtrasyeryāpathāsrava iti sūktaṃ kathaṃ punar ātmanaḥ kasyacit pārataṃtryam aparasyāpārataṃtryaṃ vātmatvāviśeṣe py upapadyate ity āha

saṃsāriṇo jīvasya pārataṃtryaṃ cidāpannaṃ kaṣāyahetukaṃ sattvāṃtarānapekṣitve sati pārataṃtryaśabdavācyatvāt padmam adhyagabhramarasya tatpārataṃtryavat niḥkaṣāyasya yaterdasyukṛtena rakṣādiparataṃtratvena vyabhicāra iti cen na tasya sattvāṃtarānapekṣitvena viśeṣaṇāt vītarāgasyāghātikarmapārataṃtryeṇānekāṃta iti cen na tasya pūrvakaṣāyakṛtatvāt maheśvarasisṛkṣāpekṣitvāt saṃsārijīvapārataṃtryasya sattvāṃtarānapekṣitvam asiddham iti cen na maheśvarāpekṣitvasya saṃsāriṇām apākṛtatvāt nityaśuddhasvabhāvatvāj jīvasya karmapārataṃtryam asiddham iti cen na tasya saṃsārābhāvaprasaṃgāt prakṛteḥ saṃsāra iti cen na puruṣakalpanāvaiyarthyaprasaṃgāt tasyā eva mokṣasyāpi ghaṭanāt na ca prakṛtir eva saṃsāramokṣabhāgacetanatvād ghaṭavat cetanasaṃsargavivekābhyāṃ sā tadbhāg eveti cet tarhi yathā prakṛteś cetanasaṃsargāt pārataṃtryalakṣaṇaḥ saṃsāras tathā cetanasyāpi prakṛtisaṃsargāt tatpārataṃtryaṃ siddhaṃ saṃsargasya dviṣṭhatvāt nanv evaṃ prakṛtipārataṃtryeṇa vyabhicāras tasya kaṣāyahetukatvābhāvād iti na maṃtavyaṃ kāpilānāṃ kaṣāyasya krodhādeḥ prakṛtipariṇāmatayeṣṭatvāt tatpārataṃtryasya kaṣāyahetukatvasiddheḥ syādvādināṃ tu kaṣāyasya jīvapariṇāmatve pi karmalakṣaṇaprakṛteḥ pārataṃtryasya tatprakṛtatvopapatteḥ kathaṃ tena vyabhicāraḥ kaṣāyapariṇāmo hi jīvasya karmaṇāṃ baṃdham ādadhāno yathā tatpārataṃtryaṃ kurute tathā karmaṇo pi jīvanaparataṃtratvam iti ca vyabhicārasādhanaṃ kaṣāyahetukatvanivṛttau nivartamānatvād anyathā muktātmano pi pārataṃtryaprasaṃgāt jīvanmuktasyāpi hi śāṃtakaṣāyāvasthākāle pārataṃtryanivṛttir upalabhyate jīvann eva hi vidvān saṃgāśābhyāṃ vimucyate iti prasiddheḥ sādhyasādhanavikalam udāharaṇam iti ca na śaṃkanīyaṃ padmam adhyagatasya bhṛṃgasya tadgaṃdhalobhakaṣāyahetukatvena tatsaṃkocakāle pārataṃtryāṃtarānapekṣiṇaḥ prasiddhatvāt tato 'navadyam idaṃ sādhanaṃ

tatra sāṃparāyikāsravasya ke bhedā ity āha

iṃdriyāṇi paṃcasaṃkhyāni kaṣāyāś catuḥsaṃkhyāḥ avratāni paṃcasaṃkhyāni kriyāḥ paṃcaviṃśatisaṃkhyā iti yathāsaṃkhyam abhisaṃbaṃdhaḥ

na hi jīvasyeṃdriyādipariṇāmānāṃ viśeṣo siddhaḥ pariṇāmitvasya vacanāt kāraṇaviśeṣopekṣatvāc ca sparśādiṣu viṣayeṣu puṃsaḥ sparśādīni paṃca bhāveṃdriyāṇi tadupakṛtau vartamānāni dravyeṃdriyāṇi paṃceṃdriyasāmānyopādānād uktalakṣaṇāni pratyetavyāni tāni vīryāṃtarāyeṃdriyajñānāvaraṇakṣayopaśamān nāmakarmaviśeṣodayāc copajāyamānāni kāyebhyo mohanīyaviśeṣodayād utpadyamānebhyaḥ kathaṃcid bhidyaṃte niyataviṣayatvāc ca kaṣāyāḥ punar aniyataviṣayā vakṣyamāṇās tato bhinnalakṣaṇāni hiṃsādīny avratāni ca vakṣyaṃte kriyās tatrābhidhīyaṃte paṃcaviṃśatiḥ

nanu ceṃdriyakaṣāyāvratānāṃ kriyāsvabhāvanivṛtteḥ kriyāvacanenaiva gatatvāt prapaṃcamātraprasaṃga iti cen na anekāṃtāt nāmasthāpanādravyeṃdriyakaṣāyāvratānāṃ kriyāsvabhāvatvābhāvāt dravyārthādeśāt teṣāṃ kriyāsvabhāvatvāt kiṃ ca dravyabhāvāsravatvabhedāc ceṃdriyādīnāṃ kriyāṇāṃ ca na kriyāḥ tatprapaṃcamātraṃ iṃdriyādayo hi śubhetarāsravapariṇāmābhimukhatvād dravyāsravāḥ kriyās tu karmādānarūpāḥ puṃso bhāvāsravā iti siddhāṃtaḥ kāyavāṅmanaḥkarma yogaḥ sa āsrava ity anena bhāvāsravasya kathanāt dravyāsrava eva yogaḥ karmāgamanabhāvāsravasya hetutvād iti cen na āsravatyanenety āsrava iti karaṇasādhanatāyāṃ yogasya bhāvāsravatvopapatteḥ evam iṃdriyādīnām api bhāvāsravatvaprasaṃga iti cen na teṣāṃ kriyākāraṇatvena dravyāsravatvena vivakṣitatvāt āsravaṇam āsrava iti bhāvasādhanatāyāṃ kriyāṇāṃ bhāvāsravatvaghaṭanāt kāryakāraṇabhāvāc ceṃdriyādibhyaḥ kriyāṇāṃ pṛthagvacanaṃ yuktaṃ iṃdriyādipariṇāmā hetavaḥ kriyāṇāṃ teṣu satsu bhāvād asatsv abhāvād iti nigaditam anyatra iṃdriyagrahaṇam evāstv iti cen na tadabhāve py apramattādīnām āsravasadbhāvāt ekadvitricaturiṃdriyāsaṃjñipaṃceṃdriyeṣu yathāsaṃbhavaṃ cakṣurādīṃdriyamanovicārābhāve pi krodhādihiṃsādipūrvakakarmādānaśravaṇāt kaṣāyāṇāṃ sāṃparāyikabhāve paryāptatvād anyāgrahaṇam iti cen na sanmātre pi kaṣāye bhagavatpraśāṃtasya kaṣāyasya tatprasaṃgāt na ca tasyeṃdriyakaṣāyāvratakriyāsravāḥ saṃti yogāsravasyaiva tatra bhāvāt cakṣurādir ūpādyagrahaṇaṃ vītarāgatvāt avratavacanam eveti cen na tatpravṛttinimittanirdeśārthatvād iṃdriyakaṣāyakriyāvacanasya tad evam iṃdriyādaya ekān na catvāriṃśatsaṃkhyāḥ sāṃparāyakasya bhedā yuktā eva vaktuṃ saṃgrahāt

kutaḥ punaḥ pratyātmasaṃbhavatām eteṣām āsravāṇāṃ viśeṣa ity āha

atipravṛddhakrodhādivaśāt tīvraḥ sthūlatvād udriktaḥ pariṇāmaḥ tadviparīto maṃdaḥ jñānamātraṃ jñātvā vā pravṛttirjñāptaṃ madāt pramādād vā anavabuddhya pravṛttir ajñātaṃ adhikriyaṃte sminn arthā ity adhikaraṇaṃ prayojanāśrayaṃ dravyaṃ dravyasyātmasāmarthyaṃ vīryaṃ bhāvaśabdaḥ pratyekam abhisaṃbadhyate bhujivat tīvrabhāvo maṃdabhāvo jñātabhāvo ajñātabhāva iti yugapadasaṃbhavād bhāvaśabdasyāyuktaṃ viśeṣaṇam iti cen na buddhiviśeṣavyāpārāt tasya tadviśeṣaṇatvopapatteḥ na hi satpratyayāviśeṣaliṃgābhāvād eko bhāvaḥ sattālakṣaṇa eveti yuktaṃ bhāvadvaividhyāt dvividho hi syādvādināṃ bhāvaḥ parispaṃdarūpo 'parispaṃdarūpaś ca tatrāparispaṃdarūpo ṃtardravyāṇām astitvamātram anādinidhanaṃ tad ekaṃ kathaṃcid iti mā bhūd viśeṣakaṃ parispaṃdarūpas tu vyayodayātmakas tīvrādīnāṃ viśeṣakaḥ kāyādivyāpāralakṣaṇaḥ sakṛd upapadyate kāyādisattvasya ca tasyābhimatatvāt kāyavāṅmanaḥkarmayogādhikārāt kathaṃ tasya viśeṣakatvam iti cet bauddhāvyāpārāt bhedenāyoddhārasiddheḥ ātmano vyatirekād vā tīvrādīnāṃ bhāvatvasiddheḥ kiṃ ca bhāvasya bhūyastvāt asaṃkhyeyalokaparimāṇo hi jīvasyaikaikasminn api kaṣāyādipariṇāmo bhāvaḥ śrūyate tato yuktaṃ bhāvasya yugapattīvrādīnāṃ viśeṣakatvaṃ ekatve pi vā bhāvasya pareṣṭyā buddhyānekatvakalpanān na codyam etat vīryasya ca pariṇāmatvān na pṛthaggrahaṇam iti cen na tadviśeṣavato vyaparopaṇādiṣv āsravabhedajñāpanārthatvāt pṛthaktvaṃ tadgrahaṇasya vīryavato hy ātmanas tīvratīvratarādipariṇāmaviśeṣo jāyata iti prāṇavyaparopaṇādiṣv āsravaphalabhedo jñāyate tathā ca tīvrādigrahaṇasiddhiḥ itarathā hi jīvādhikaraṇasvarūpatvād vīryavattīvrādīnām api pṛthaggrahaṇam anarthakaṃ syāt tannimittatvāc charīrādyānaṃtyasiddhiḥ kathaṃ anubhāgavikalpād āsravasyānaṃtatvāt tatkāryaśarīrādīnām anaṃtatvopapatteḥ kutaḥ

punaḥ sāṃparāyikāsravāṇāṃ viśeṣaḥ kiṃhetukebhyaś ca prapaṃcyata ity āha

jīvasya bhāvāsravo hi svapariṇāma eveṃdriyakaṣāyādis tīvratvādiviśeṣāt prapaṃcataḥ punaḥ kaṣāyaviśeṣakāraṇād viśiṣṭo jñātaḥ sa ca karmabaṃdhānusārato nekaprakāro yuktaḥ sūtritaḥ karma punar nṛṇām anekaprakāraṃ kaṣāyaviśeṣād bhāvakarmaṇa iti hetuphalavyavasthā parasparāśrayān na tadvyavastheti cen na bījāṃkuravadanāditvāt kāryakāraṇabhāvasya tatra sarveṣāṃ saṃpratipatteś ca

kiṃ punar atrādhikaraṇam ity āha

dvivacanaprasaṃga iti cen na paryāyāpekṣayā bahutvanirdeśāt na hi jīvadravyasāmānyam ajīvadravyasāmānyaṃ vā hiṃsādyupakaraṇabhāvena sāṃparāyikāsravahetus tenādhikaraṇatvaṃ pratipadyate kenacit paryāyeṇa viśiṣṭenaiva tasya tathābhāvapratīteḥ sāmānādhikaraṇyaṃ tadabhedārpaṇāya jīvājīvās tadadhikaraṇam iti sarvathā tadbhede 'bhede ca sāmānādhikaraṇyānupapattiḥ tattvebhir nirdhāraṇārthaḥ sūtre sāmarthyān nirdeśaḥ teṣu tīvramaṃdajñātājñātabhāvādhikaraṇavīryaviśeṣeṣu yad adhikaraṇaṃ tasya jīvājīvātmakatvena nirdhāraṇāt tad eva darśayati

tadadhikaraṇaṃ jīvājīvā iti pratipattavyaṃ

tatrādyaṃ kuto bhidyate ity āha

ādyagrahaṇam anarthakam uttarasūtre paravacanasāmarthyāt siddher iti cen na viśiṣṭārthatvāt tasya tadagrahaṇe hi pratipattigauravaprasaṃgaḥ paravacanasāmarthyād anumānāt saṃpratyayāt paraśabdasyeṣṭavācino pi bhāvāt tadvacanād ādyasaṃpratyayāt siddhyet sūktam iha grahaṇaṃ pramādavataḥ prapannāveśaḥ prāṇavyaparopaṇādiṣu saṃraṃbhaḥ kriyāyāḥ sādhanānāṃ samabhyāsīkaraṇaṃ samāraṃbhaḥ prathamapravṛttir āraṃbhaś cādaya ādyakarmaṇi dyotanatvāt saṃraṃbhaṇaṃ saṃraṃbhaḥ samāraṃbhaṇaṃ samāraṃbhaḥ āraṃbhaṇam āraṃbha iti bhāvasādhanāḥ saṃraṃbhādayo yogaśabdo vyākhyātārthaḥ kāyavāṅmanaḥkarma yoga iti kṛtavacanaṃ kartuḥ svātaṃtryapratipattyarthaṃ kāritābhidhānaṃ paraprayogāpekṣaṃ anumataśabdaḥ prayoktur mānasavyāpārapradarśanārthaḥ kvacin maunavratikavattasya vacanaprayojakatvāsaṃbhavāt kāyavyāpāre 'prayoktṛtvān mānasavyāpārasiddheḥ kaṣaṃtyātmānam iti kaṣāyāḥ proktalakṣaṇāḥ viśeṣaśabdasya pratyekaṃ parisamāptir bhujivat tena saṃraṃbhādiviśeṣair yogaviśeṣaiḥ kṛtādiviśeṣaiḥ kaṣāyaviśeṣair ekaśaḥ prathamam adhikaraṇaṃ bhidyata iti sūtrārtho vyavatiṣṭhate etad evāha

jīvādhikaraṇaṃ saṃraṃbhādibhis tribhir bhidyamānaṃ hiṃsāsravasya tāvat trividhaṃ hiṃsāyāṃ saṃraṃbhaḥ samāraṃbhaḥ āraṃbhaś ceti tad eva yogais tribhiḥ pratyekaṃ bhidyamānaṃ navadhāvadhāryate kāyena saṃraṃbho vācā saṃraṃbho manasā saṃraṃbha iti tathā samāraṃbhas tathā cāraṃbha iti tad eva navabhedaṃ kṛtādibhir bhinnaṃ saptaviṃśatisaṃkhyaṃ kāyena kṛtakāritānumatāḥ saṃraṃbhasamāraṃbhāraṃbhāḥ tathā vācā manasā ceti punaś caitatsaptaviṃśatibhedaṃ kaṣāyaiḥ krodhādibhiś caturbhir bhidyamānātmakaṃ bhaved aṣṭottaraśataṃ krodhamānamāyālobhaiḥ kṛtakāritānumatāḥ kāyavāṅmanasā saṃraṃbhasamāraṃbhāraṃbhā iti tathaivānṛtādiṣv avrateṣu yojyaṃ evaṃ kaṣāyasthānabhedānāṃ sarveṣāṃ paramāgame saṃgrahaḥ kṛto bhavati tad apy aṣṭottaraśataṃ pratyekam asaṃkhyeyaiḥ kaṣāyasthānaiḥ pratibhidyamānam asaṃkhyeyam iti jīvādhikaraṇaṃ vyākhyātaṃ jīva eva hi tathā pariṇāmaviśeṣakarmaṇām āsravatāṃ tatkāraṇānāṃ ca hiṃsādipariṇāmānām adhikaraṇatāṃ pratipadyate na punaḥ pudgalādis tasya tathā pariṇāmābhāvāt saṃraṃbhādīnāṃ vā krodhādyāviṣṭapuruṣakartṛkāṇāṃ tadanuraṃjanād adhikaraṇabhāvo nīlapaṭādivat na caiṣāṃ jīvavivartānām āsravādibhāve jīvasya tadvyāghātaḥ sarveṣāṃ teṣāṃ tadbhedābhāvāt na hi nīlaguṇasya nīladravyam evādhikaraṇaṃ tatraiva nīlapratyayaprasaṃgāt nīlaḥ paṭa iti saṃpratyayāt tu paṭasyāpi tadadhikaraṇābhāvaḥ siddhas tasya nīlidravyānuraṃjanān nīladravyatvapariṇāmāt tadbhāvopapatteḥ kathaṃcid abhedasiddheḥ sarvathā tadbhede pi paṭe saṃyuktanīlīsamavāyān nīlaguṇasya nīlaḥ paṭa iti pratyayo ghaṭata eveti cen na ātmākāśādiṣv api prasaṃgāt tair nīlīdravyasaṃyogaviśeṣābhāvān na tatprasaṃga iti cet sa ko nyo viśeṣaḥ saṃyogasya tathā pariṇāmāt tathā hi pariṇāmitvaṃ hi taṃtuṣu tatsaṃyuktam atropacārāt na ca nīlaḥ paṭa ity upacaritaḥ pratyayo 'skhaladupacārāc chuklaḥ paṭa iti pratyayavat tadbādhakābhāvāviśeṣāt tat sūktaṃ yathā nīlyā nīlaguṇaḥ paṭe nīla iti ca tasya tadadhikaraṇabhāvas tathā saṃraṃbhādiṣv āsravo jīveṣv āsrava iti vāsravasya te dhikaraṇaṃ jīvapariṇāmānāṃ jīvagrahaṇena grahaṇād adhikaraṇaṃ jīvā ity upapatteḥ anyathā tatpariṇāmagrahaṇaprasaṃgād iti

tataḥ param adhikaraṇam āha

adhikaraṇam ity anuvartate nirvartanādīnāṃ karmasādhanaṃ bhāvo vā sāmānādhikaraṇyena vaiyadhikaraṇyena vādhikaraṇasaṃbaṃdhaḥ kathaṃcid bhedābhedopapatteḥ dvicaturdvitribhedā iti dvaṃdvapūrvo nyapadārthanirdeśaḥ kaścid āha paravacanam anarthakaṃ pūrvatrādyavacanāt pūrvatrādyavacanam anarthakam iha sūtre paravacanāt tayor ekataravacanād dvitīyasyārthāpattisiddheḥ pūrvaparayor anyonyāvinābhāvitvāt na ceyam arthāpattir anaikāṃtikī kvacid vyabhicāracodanāt sarvatra vyabhicāracodanāyāḥ prayāsamātratvāt parasparāpekṣayor avyabhicārāt pūrvaparayor aṃtarāle madhyamasyāpi saṃbhavān nāvinābhāva ity apy ayuktaṃ madhyamasya pūrvaparobhayāpekṣatvāt pūrvamātrāpekṣayā tasya paratvopapatteḥ paramātrāpekṣayā pūrvatvaghaṭanād avyavahitayoḥ pūrvaparavor avinābhāvasiddhiḥ paraśabdasyāsaṃbaṃdhārthatvān nānarthakyam ity api na sādhīyo nivartyābhāvāt parasaṃbaṃdham adhikaraṇam iti vacanaṃ hi svasaṃbaṃdham adhikaraṇaṃ nivartayati na ceha tad asti tathā vacanābhāvāt etena prakṛṣṭavācitvaṃ paraśabdasya pratyuktaṃ tannivartyasyāprakṛṣṭasyāvacanāt iṣṭavācitvam api tādṛśam evāniṣṭasya nivartyasyābhāvāt na ca prakārāṃtaram asti yato tra paravacanam anarthavat syād iti so py ayuktavādī paravacanasyānyārthatvāt paraṃ jīvādhikaraṇād ajīvādhikaraṇam ity arthaḥ tenādyāj jīvādhikaraṇād idam aparaṃ jīvādhikaraṇam iti nivartitaṃ syāt jīvājīvaprakaraṇāt tatsiddhir iti cet tato nyasyājīvasyāsaṃbhavāt iṣṭavācitvād vā paraśabdasya nānarthakyam aniṣṭasya nirvartanād aniṣṭajīvādhikaraṇatvasya nivartyatvāt etad evāha

nirvartanā dvidhā mūlottarabhedāt nikṣepaś caturdhā apratyavekṣaṇaduḥpramārjanasahasānābhogabhedāt ta ete nirvartanādayo dvyādibhedāḥ paramādyajīvādhikaraṇād iṣṭam adhikaraṇam asyājīvātmakatvāt nanv evaṃ jīvājīvādhikaraṇadvaividhyāt dvāv evāsravau syātāṃ na punar iṃdriyādayo bahuprakārāḥ kathaṃcid āsravāḥ syuḥ sarvāṃś ca kaṣāyānapekṣān api vā jīvājīvān āśritya te pravarterann ity ārekāyām idam āha

bahuvidhakrodhādikaṣāyānugrahītātmano jīvājīvādhikaraṇānāṃ bahuprakāratvopapattes tadāśritānām iṃdriyādyāsravāṇāṃ bahuprakāratvasiddhiḥ tata eva muktātmano 'kaṣāyavato vā na tadāsravaprasaṃgaḥ

kutas te tathā siddhā evety āha

yathaiva hi tīvram aṃdatvādiviśiṣṭāḥ sāṃparāyikāsravasya bhedāḥ suniścitāsaṃbhavadbādhakapramāṇatvāt siddhās tathā jīvājīvādhikaraṇāḥ sarvasya tata eveṣṭasiddheḥ

yathoktaprakāreṇa sakaṣāyasyātmanaḥ sāmānyato syāsravasya khyāpane sāmarthyād akaṣāyasya tair īryāpathāsravasiddhir iti na tatra sūtrakārāḥ sūtritavaṃtaḥ sāmarthyasiddhasya sūtreṇa phalābhāvād atiprasakteś ca viśeṣaḥ punar īryāpathāsravasyākaṣāyayogaviśeṣād boddhavyaḥ

iti ṣaṣṭhādhyāyasya prathamam āhnikam

āsravā iti saṃbaṃdhaḥ ke punaḥ pradoṣādayo jñānadarśanayor ity ucyate kasyacit tatkīrtanānaṃtaram anabhivyāharato ṃtaḥpaiśūnyaṃ pradoṣaḥ parātisaṃdhānato vyapalāpo nihnavaḥ yāvad yathāvaddveṣasya pradānaṃ mātsaryaṃ vicchedakaraṇam aṃtarāyaḥ vākkāyābhyām anāvartanam āsādanaṃ praśastasyāpi dūṣaṇam upaghātaḥ na cāsādanam eva syād dūṣaṇe pi vinayādyanuṣṭhānalakṣaṇatvāt tad iti jñānadarśanayoḥ pratinirdeśasāmarthyād anyasyāśruteḥ jñānadarśanāvaraṇayor āsravās tatpradoṣādayo jñānadarśanapradoṣādaya ity abhisaṃbaṃdhāt samāse guṇībhūtayor api jñānadarśanayor ārthena nyāyena pradhānatvāt tacchabdena parāmarśopapattiḥ sāmānyataḥ sarvakarmāsravasyeṃdriyavratādirūpasya vacanād iha bhūyo pi tatkathanaṃ punaruktam evety ārekāyām idam ucyate

sāmānyato bhihitānām apy āsravāṇāṃ punar abhidhānaṃ viśeṣataḥ pratyekaṃ jñānāvaraṇādīnām aṣṭānām apy āsravapratipattyartham ete vāsravāḥ sarve nubhāgagāḥ pratipattavyāḥ kaṣāyāsravatvāt puṃsām iti vacanāt pradhānādivyudāsaḥ kathaṃ punas te tadāvaraṇakarmāsravahetava ity upapattim āha

ye yatpradoṣādayas te tadāvaraṇapudgalānātmano ḍhaukayaṃti yathā bībhatsusvaśarīrapradeśapradoṣādayaḥ karādīn jñānadarśanaviṣayāś ca kasyacit pradoṣādaya ity atra na tāvad asiddho hetuḥ kvacit kadācit pradoṣādīnāṃ pratītisiddhatvāt nāpy anaikāṃtiko vipakṣavṛttyabhāvāt aśuddhyādipūtigaṃdhiviṣayaiḥ pradoṣādibhis tadanyaprāṇiviṣayakarādyāvaraṇāḍhaukanahetubhir vyabhicārīti cen na ghrāṇasaṃbaṃdhadurgaṃdhapudgalāḥ pradoṣādihetukatvāt tatpidhāyakakarādyāvaraṇaḍhaukanasya doṣādyabhāve tadadhiṣṭhānasaṃbhūtabāhyāśucyādigaṃdhapradoṣānupapatteḥ tadviṣayatvaparijñānāyogāt tadanyaviṣayavat tata eva na viruddhaṃ sarvathā vipakṣāvṛtter aviruddhopapatteḥ vipakṣe bādhakapramāṇābhāvāt saṃdigdhavipakṣavyāvṛttiko 'yaṃ hetur iti cen na sādhyābhāve sādhanābhāvapratipādanāt yasya yadviṣayāḥ pradoṣādayas tasya tadviṣayās tadavidyaiva na punas tadāvaraṇapudgalaḥ siddhyet tato na tatpradoṣādibhyo jñānadarśanayor āvaraṇapudgalaprasiddhir iti na śaṃkanīyaṃ tadāvaraṇasya karmaṇaḥ paudgalikatvasādhanāt kathaṃ mūrtakarmāmūrtasya jñānāder āvaraṇam iti cet tadavidyādyamūrtaṃ katham iti samaḥ paryanuyogaḥ yathaivāmūrtasya vārakatve jñānādīnāṃ śarīram āvārakaṃ viprasajyaṃ tathaivāmūrtasya sadbhāve teṣāṃ gaganam āvārakam āsajyeta tadaviruddhatvān na tattadāvārakam iti cet tata eva śarīram api tadviruddhasyaiva tadāvārakatvasiddheḥ syān mataṃ jñānāder vartamānasya sato py avidyādyudaye tirodhānāt tad eva tadviruddhaṃ tadāvaraṇaṃ yuktaṃ na punaḥ paudgalikaṃ karma tasya tadviruddhatvāsiddher iti tad asat tasyāpi tadviruddhatvapratīteḥ surādidravyavat nanu madirādidravyam avidyādivikārasya madasya jñānādivirodhino janakatvāt paraṃparayā tadviruddhaṃ na sākṣād iti cet paudgalikaṃ karma tathaiva tadviruddham astu tasyāpi vijñānaviruddhājñānādihetutvāt tasya bhāvāvaraṇatvāt na ca dravyāvaraṇāpāye bhāvāvaraṇasaṃbhavo tiprasaṃgāt yuktasyātatprāpter api vāraṇāt tasya samyagjñānasātmībhāve mithyājñānāder atyaṃtam ucchedāt tasyodaye tadātmano bhāvāvaraṇasya sadbhāvāt kuto dravyāvaraṇasiddhir iti cet ātmano mithyājñānādiḥ pudgalaviśeṣasaṃbaṃdhibaṃdhanas tatsvabhāvāny athābhāvasvabhāvatvād unmattakādihetukonmādādivad ity anumānāt mithyājñānādihetukāparamithyājñānavyabhicārān nedam anumānaṃ samīcīnam iti cen na tasyāpi parāparapaudgalikakarmodaye saty eva bhāvāt tadabhāve tadanupapatteḥ parāparonmattakādirasasadbhāve tatkṛtonmādādisaṃtānavat kāminyādibhāvenodbhūtair unmādādibhir anekāṃta iti cen na teṣām api paraṃparayā tanvīmanoharāṃganirīkṣaṇādinibaṃdhatvāt tadabhāve tadanupapatteḥ tato yuktam eva tad jñānadarśanapradoṣādīnāṃ tadāvaraṇakarmāsravatvavacanaṃ yuktisadbhāvād bādhakābhāvāc ca tādṛśānyavacanavat

athāsadvedyāsrasūcanārtham āha

pīḍādyasadvedyāsravasūcanārtham āha pīḍālakṣaṇaḥ pariṇāmo duḥkhaṃ tac cāsadvedyodaye sati virodhidravyādyupanipātāt anugrāhakabāṃdhavādivicchede mohakarmaviśeṣodayād asadvedye ca vaiklavyaviśeṣaḥ śokaḥ sa ca bāṃdhavādigatāśayasya jīvasya cittakhedalakṣaṇaḥ prasiddha eva parivādādinimittādāvilāṃtaḥkaraṇasya tīvrānuśayas tāpaḥ sa cāsadvedyodaye krodhādiviśeṣodaye ca saty upapadyate paritāpāptyupāttapracuravilāpāṃgavikārābhivyaktaṃ kraṃdanaṃ tac cāsadvedyodaye kaṣāyaviṣayodaye ca prajāyate āyuriṃdriyabalaprāṇaviyogakaraṇaṃ badhaḥ so py asadvedyodaye ca sati pratyetavyaḥ saṃkleśaśravaṇaṃ svaparānugrahaṇaṃ hā nātha nāthety anukaṃpāprāyaṃ paridevanaṃ tac cāsadvedyodaye mohodaye ca sati boddhavyaṃ tad evaṃ śokādīnām asadvedyodayāpekṣatvād duḥkhajātīyatve pi duḥkhāt pṛthagvacanaṃ mohaviśeṣodayāpekṣatvāt tadviśeṣapratipādanārthatvāt paryāyārthādeśād bhedopapatteś ca nānarthakam utprekṣaṇīyaṃ tathaivākṣepasamādhānavacanāt vārtikakārair duḥkhajātīyatvāt sarveṣāṃ pṛthagvacanam iti na katipayaniśeṣasaṃbaddhena jātyākhyānāt kathaṃcid anyatvopapatteś ceti duḥkhādīnāṃ kartādisādhanabhāvaḥ paryāyiparyāyayor bhedābhedopapatteḥ tayor abhede tāvadātmaiva duḥkhapariṇāmātmako duḥkhayatīti duḥkhaṃ bhede tu duḥkhayaty anenāsmin vā duḥkham iti sanmātrakathane duḥkhanaṃ duḥkham iti śokādiṣv api kartṛkaraṇādhikaraṇabhāvasādhanatvaṃ pratyeyaṃ tadekāṃtāvadhāraṇānupapannam anyataraikāṃtasaṃgrahāt paryāyaikāṃte hi duḥkhādicittasya kartṛtvasaṃgrahaḥ karaṇāditvasaṃgraho vā syān na punas tadubhayasaṃgrahaḥ tatra kartṛtvasaṃgrahas tāvad ayuktaḥ karaṇādyabhāve tadasaṃbhavāt manaḥkaraṇaṃ saṃtāno dhikaraṇam ity ubhayasaṃgraho pi na śreyān kartṛkāle svayam asataḥ pūrvavijñānalakṣaṇasya manasaḥ karaṇatvāyogāt ṣaṇṇām anaṃtarātītaṃ vijñānaṃ yad dhi tanmana iti vacanāt sattā na bhāvā vastu tato dhikaraṇatvānupapatteḥ svaraviṣāṇavat cakṣurādikaraṇaṃ śarīram adhikaraṇam ity api na śreyas tasyāpi tatkāle sthityabhāvāt yadi punar duḥkhādi cittaṃ kartṛ svakāryotpādane tatsamānasamayavarti cakṣurādi karaṇaṃ śarīram adhikaraṇaṃ vyavahāramātrāt paramārthatas tu na kiṃcit kartṛ karaṇādi vā bhūtimātravyatirekeṇa bhāvānāṃ kriyākārakatvāyogāt bhūtir yeṣāṃ kriyā saiva kārakaṃ saiva codyate iti vacanāt sarvasyākartṛtvādivyāvṛtter eva kartṛtvādivyavahāraṇād iti mataṃ tadāpi na duḥkhādicittasya kartuś cakṣurādikaraṇādhikaraṇe tasya bahirbhūtarūpādijñānotpattau karaṇatvavacanāt nāpi manas tasya duḥkhādicittasamānakālasaṃbhavāt nanu rūpādiskaṃdhapaṃcakasya yugapadbhāvād duḥkhādyanubhavātmakasya vedanāskaṃdhasya pūrvasya kartṛtvam uttaraduḥkhādyutpattau tasyaiva vādhikaraṇatvaṃ sarvasya svādhikaraṇatvāt duḥkhādihetur bahirarthavijñaptilakṣaṇasya vedanaskaṃdhasya cottaratatkāryāt pūrvakasya manovyapadeśam arhataḥ karaṇatvaṃ yuktam eveti cen na niranvayanaṣṭasya kartṛkaraṇatvavirodhāt svakāryakāle tadanāśe vā kṣaṇabhaṃgavighātaḥ tathaiva svabhāvasya bhāvasya svātmaivādhikaraṇam ity apy asaṃbhāvyaṃ śaktivaicitrye sati tasya tadupapatteḥ tasyādhyeyatvaśaktyādheyatāvyavasthiter adhikaraṇatvaśaktyā punar adhikaraṇatvasthitiḥ saṃvṛtyā tadupapattau paramārthato na kartādisiddhir iti na duḥkhādīnāṃ kartādisādhanatvaṃ nityatvaikāṃte pi na tat saṃgacchate niratiśayātmanaḥ kartṛtvānabhyupagamāt kenacit sahakāriṇā tato bhinnasyātiśayasya karaṇe tasya pūrvakartṛtvāvasthāto 'pracyuteḥ kartṛtvavirodhāt pracyutau vā nityatvavighātāt tadabhinnasyātiśayasya karaṇe tasyaiva kṛter anityataiva syāt kathaṃcit tasya nityatāyāṃ paramatāśrayaṇaṃ durnivāraṃ etena pradhānapariṇāmasya mahadādeḥ karaṇatvaṃ pratyuktaṃ syādvādānāśrayaṇe kasyacit pariṇāmānupapatteḥ prasādhanāt tata eva nādhikaraṇatvaṃ karmatā vā tasyeti viciṃtitaṃ etena svato bhinnānekaguṇasyātmanaḥ kartṛtvaṃ vyavacchinnaṃ nityasyānādeyāpraheyātiśayatvāt tata eva na manasaḥ karaṇatvaṃ duḥkhādyutpattau sarvathāpy anityatvaprasaṃgāt duḥkhādhikaraṇatvam apy ātmano nupapannaṃ pūrvaṃ tadadhikaraṇasvabhāvasyātyāge tadvirodhāt tyāge nityatvakṣateḥ sarvathāpatteḥ tato nekātmany evātmani duḥkhādīni saṃsṛtau saṃbhāvyaṃte netaratra tāny ātmaparobhayasthāni krodhādyāveśavaśād bhavaṃti svaghātanavat svadāsyāditāḍanavat svādhamarṇanirodhakottamarṇavac ca asadvedyasyety atra vidyādīnābhavagamanādyarthatvād anarthako nirdeśa iti cen na videścetanārthasya grahaṇāt videścetanārthe curāditvāt tasyedaṃ vedyate iti vedyaṃ na punar avagamanalābhavicāraṇasadbhāvārthānāṃ vettiviṃdativinattivettīnām anyatamagrahaṇaṃ yenānarthako nirdeśaḥ syāt tadasadvedyam apraśastatvādaniṣṭaphalaprādurbhāvakāraṇatvāc ca viśiṣyate asac ca tadvedyaṃ ca tad iti atra sūtre duḥkhābhidhānamādau pradhānatvāt tasya prādhānyaṃ tadvikalpatvād itareṣāṃ śokādīnāṃ śokādigrahaṇasyānyavikalpopalakṣaṇārthatvād anyasaṃgrahaḥ ke punas te nye aśubhaprayogapaiśūnyaparaparivādāḥ kṛpāvihīnatvaṃ aṃgopāṃgachedanatarjanasaṃtrāsanāni tathā bhartsanabhakṣaṇaviśasanabaṃdhanasaṃrodhananirodhādyair mardanacidbhedanavāhanasaṃgharṣaṇāni tathā vigrahe raukṣyavidhānaṃ parātmaniṃdāpraśaṃsane caiva saṃkleśajananam āyurbahumānatvaṃ ca sukhalobhāt bahvāraṃbhaparigrahaviśraṃbhavighātanaikaśīlatvaṃ pāpakriyopajīvananiḥśeṣānarthadaṃḍakaraṇāni taddānaṃ ca pareṣāṃ pāpācārair janaiś ca saha maitrī tatsevā saṃbhāṣaṇasaṃvyavahārāc ca saṃlakṣyāḥ te ete duḥkhādayaḥ pariṇāmāḥ svaparobhayasthāḥ asadvedyasya karmaṇa āsravāḥ pratyetavyāḥ prapaṃcato nyatra tadabhidhānāt atha duḥkhādīnām asadvedyāsravatvaṃ kim āgamamātrasiddham āhosvidanumānasiddham apīty āśaṃkāyām asyānumānasiddhatvam ādarśayati

duḥkham ātmastham asātaphalapudgalāsrāvi duḥkhajātīyātmasaṃkleśaviśeṣatvāt pāvakapraveśakāriprasiddhaduḥkhavat tathā paratra duḥkham asātaphalapudgalāsrāvi tata eva tadvat tathobhayasthaṃ duḥkhaṃ vivādāpannam asātaphalapudgalāsrāvi tata eva tadvat evaṃ śokatāpākraṃdanavadhaparidevanānyātmaparobhayasthāny asātaphalapudgalāsrāvīṇy utpādayitur jīvasya duḥkhajātīyātmasaṃkleśaviśeṣatvād viṣabhakṣaṇādividhāyiśokatāpākraṃdanavadhaparidevanavat ity aṣṭādaśānumānāni pratipattavyāni na tāvad atra duḥkhajātīyātmasaṃkleśaviśeṣatvaṃ sādhanasiddhaṃ krodhād upanītaduḥkhādīnāṃ viśuddhir iti virodhināṃ duḥkhajātīyātmasaṃkleśaviśeṣatvaprasiddheḥ nāpy anaikāṃtikaṃ tīrthakarādyutpāditakāyakleśādiduḥkhena na svaparobhayasthenāpy asātaphalapudgalānāsravaṇād iti na maṃtavyaṃ tasyātajjātīyatvād ātmasaṃkleśaviśeṣatvāsiddheḥ tata eva na tīrthakaropadeśavirodhāt duḥkhādīnām asadvedyāsravatvāyuktiḥ sarveṣāṃ svargāpavargasādhanānāṃ duḥkhajātīnāṃ pāpāsravatvaprasaṃgāt tapaścaraṇādyanuṣṭhāyino dveṣādyabhāvāc ca āsāditaprasādatvāc ca diṣṭā prasannamanasām eva svaparobhayaduḥkhādyutpādane pāpāsravatvasiddheḥ grāme pure vā vijane jane vā prāsādaśṛṃge drumakoṭare vā priyāṃganāṃketha śilātale vā manoratiṃ saukhyam udāharaṃti iti na ca manor atyabhāve buddhipūrvaḥ svataṃtraḥ kvacit tapaḥkleśam ārabhate virodhāt tato na prakṛtahetoḥ tapaścaraṇādibhir vyabhicāraḥ sarvasaṃpratipatteḥ pareṣām asadvedyādīnāṃ nirākaraṇāc ca niravadyaduḥkhādīnām asadvedyāsravatvasādhanaṃ

āyurnāmakarmodayavaśād bhavanād bhūtāni sarvaprāṇina ity arthaḥ vratābhisaṃbaṃdhino vratinaḥ sāgārānagārabhedādvakṣyamāṇāḥ anukaṃpanam anukaṃpā bhūtāni ca vratinaś ca bhūtavratinaḥ teṣām anukaṃpā bhūtavratyanukaṃpā 'sādhanaṃ kṛtā bahulam' iti vṛtiḥ gale copakavat mayūravyaṃsakāditvād vā svasya parānugrahabuddhyātisarjanaṃ dānaṃ vakṣyamāṇaṃ sāṃparāyanivāraṇapravaṇo akṣīṇāśayaḥ sarāgaḥ prāṇīṃdriyeṣv aśubhapravṛtter viratiḥ saṃyamaḥ sarāgo vā saṃyamaḥ sa ādir yeṣāṃ te sarāgasaṃyamādayaḥ saṃyamāsaṃyamakāmanirjarābālatapasāṃ vakṣyamāṇānām ādigrahaṇād avarodhataḥ niravadyakriyāviśeṣānuṣṭhānaṃ yogaḥ samādhir ity arthaḥ tasya grahaṇaṃ kāyādidaṃḍabhāvanivṛttyarthaṃ bhūtavratyanukaṃpā ca dānaṃ ca sarāgasaṃyamāś ceti dvaṃdvaḥ teṣāṃ yogaḥ dharmapraṇidhānāt krodhādinivṛttiḥ kṣāṃtiḥ kṣamūṣ sahane ity asya divādikasya rūpaṃ lobhaprakārāṇām uparamaḥ śaucaḥ svadravyātyāgaparadravyāpaharaṇasāṃnyāsikanihnavādayo lobhaprakārāḥ teṣām uparamaḥ śaucam iti pratītāḥ iti karaṇaḥ prakārārthaḥ vṛttiprayogaprasaṃgo laghutvād iti cen na anyopasaṃgrahārthatvāt tadakaraṇasya iti karaṇānarthakyam iti cen na ubhayagrahaṇasya vyaktyarthatvāt ke punas te gṛhyamāṇā ity upadarśayāmaḥ arhatpūjāparatā vaiyāvṛttyodyamo vinītatvaṃ ārjavamārdavadhārmikajanasevā mitrabhāvādyāḥ bhūtagrahaṇād eva sarvaprāṇisaṃpratipatter vratigrahaṇam anarthakam iti cen na pradhānakhyāpanārthatvād vratigrahaṇasya nityānityātmakatve nukaṃpādisiddhir nānyathā so 'yam aśeṣabhūtavratyanukaṃpādiḥ sadvedyasyāsravaḥ kuto niścīyata iti yuktim āha

yathā duḥkhādīni svaparobhayasthāni saṃkleśaviśeṣatvād duḥkhaphalānāsrāvayaṃti jīvasya tathā bhūtavratyanukaṃpādayaḥ sukhaphalān viśuddhyaṃgatvād ubhayavādiprasiddhapathyauṣadhāvabodhādivat ye te tādṛśā duḥkhasukhaphalās te asadvedyakarmaprakṛtiviśeṣāḥ sadvedyakarmaprakṛtiviśeṣāś cāsmākaṃ siddhāḥ kāraṇaviśeṣāvinābhāvitvāt

karaṇakramavyavadhānātivartijñānopetāḥ kevalinaḥ pratipāditāḥ tadupadiṣṭaṃ buddhyatiśayagaṇadharāvadhāritaṃ śrutaṃ vyākhyātaṃ ratnatrayopetaḥ śramaṇagaṇaḥ saṃghaḥ ekasyāsaṃghatvam iti cen na anekavrataguṇasaṃhananād ekasyāpi saṃghatvasiddheḥ saṃgho guṇasaṃghādo kammāṇavimokkhado havadi saṃgho daṃsaṇaṇāṇacaritte saṃghādiṃto havadi saṃgho iti vacanāt ahiṃsālakṣaṇo dharmaḥ devaśabdo vyākhyātārthaḥ aṃtaḥkaluṣadoṣād asadbhūtamalodbhāvanam avarṇavādaḥ piṃḍābhyavahārajīvanādivacanaṃ kevaliṣu māṃsabhakṣaṇānavadyābhidhānaṃ śrute śūdratvāśucitvādyāvirbhāvanaṃ saṃghe nirguṇatvādyabhidhānaṃ dharme surāmāṃsopasevādyāghoṣaṇaṃ deveṣv avarṇavādo boddhavyaḥ darśanamohakarmaṇa āsravaḥ darśanaṃ mohayati mohanamātraṃ vā darśanamohaḥ karma tasyāgamanahetur ity arthaḥ katham ity āha

yo yatra yadāśraye yatpratijñāne yatpraṇetari cāvarṇavādaḥ sa tatra tadāśraye tatpratijñāne tatpraṇetari ca śraddhānaghātahetūn pudgalānāsravayati yathā śrotriyasya madye tadbhāṃḍe tatpratijñāne tatpraṇetari ca śraddhānaghātahetūn nāsikādipidhāyakakarādīn tathā ca kasyacij jīvāditattvapraṇetari kevalini tadāśraye ca śrute tatpratijñāpini ca saṃghe tatpratipādite ca dharme deveṣu cāvarṇavādas tasmāt tatheti pratyetavyam

dravyādinimittavaśāt karmaparipāka udayaḥ tīvrakaṣāyaśabdāv uktārthau cāritraṃ mohayati mohanamātraṃ vā mohaḥ kaṣāyasyodayāt tīvraḥ pariṇāmaś cāritramohasya karmaṇa āsrava iti sūtrārthaḥ katham ity āha

kaṣāyodayāt tīvrapariṇāmo vivādāpannaś cāritramohahetupudgalasamāgamakāraṇaṃ jīvasya kaṣāyodayahetukatīvrapariṇāmatvāt kasyacid yateḥ kāmodrekavat na sādhyasādhanavikalo dṛṣṭāṃtaḥ kāmodreke cāritramohahetur yoṣidādipudgalasamāgamakāraṇatvena vyāptasya kaṣāyodayahetukatīvrapariṇāmatvasya suprasiddhatvāt

saṃkhyāvaipulyavācino bahuśabdasya grahaṇam aviśeṣāt āraṃbho hetukarma mamedam iti saṃkalpaḥ parigrahaḥ bahvāraṃbhaḥ parigraho yasya sa tathā tasya bhāvas tattvaṃ tannārakasyāyuṣaḥ āsravaḥ pratyeyaḥ etad eva sopapattikam āha

cāritramohodayāt kuṭilabhāvo māyā sā kīdṛśī tairyagyonasyāyuṣa āsrava ity āha

nārakāyurāsravaviparīto mānuṣas tasyety arthaḥ kiṃ tad ity āha

upadeśānapekṣaṃ mārdavaṃ svabhāvamārdavaṃ ekayogīkaraṇam iti cet tato naṃtarāpekṣatvāt pṛthakkaraṇasya tena daivasyāyuṣo yam āsravaḥ pratipādayiṣyate kīdṛśaṃ tanmānuṣasyāyuṣa āsrava ity āha

caśabdo dhikṛtasamuccayārthaḥ sarveṣāṃ grahaṇaṃ sakalāsravapratipattyarthaṃ devāyuṣo pi prasaṃga iti cen na atikrāṃtāpekṣatvāt pṛthakkaraṇāt siddher ānarthakyam iti cen na bhogabhūmijārthatvāt tena bhogabhūmijānāṃ niḥśīlavratatvaṃ daivasyāyuṣa āsravaḥ siddho bhavati kuta etad ity āha

tato yathāsaṃbhavaṃ sarvasyāyuṣo bhavaty āsravaḥ

vyākhyātāḥ sarāgasaṃyamādayaḥ kīdṛśāni sarāgasaṃyamādīni daivamāyuḥ pratipādayaṃtīty āha

aviśeṣābhidhāne pi saudharmādiviśeṣagatiḥ pṛthakkaraṇāt siddheḥ kimarthaś caśabda iti ced ucyate

kāyavāṅmanasāṃ kauṭilyena vṛttir yogavakratā visaṃvādanam anyathā pravartanaṃ yogavakrataiveti cet satyaṃ kiṃtvātmāṃtare pi tadbhāvaprayojakatvāt pṛthagvacanaṃ visaṃvādanasya caśabdo nuktasamuccayārthaḥ tena tajjātīyāśeṣapariṇāmaparigrahaḥ kuto 'śubhasya nāmno yamāsrava ity āha

prayogatā'visaṃvādanaṃ ca tadviparītaṃ kutas tadakhilaṃ śubhasya nāmnaḥ kāraṇam ity āha

ke punar darśanaviśuddhyādaya ity ucyate

atha kim ete darśanaviśuddhyādayaḥ ṣoḍaśāpi samuditās tīrthakaratvasaṃvartakasya nāmakarmaṇaḥ puṇyāsravaḥ pratyekaṃ vety ārekāyām āha

ata eva śubhanāmnaḥ sāmānyenāsravapratipādanād eva tīrthakaratvasya śubhanāmakarmaviśeṣāsravapratipattāv api tatpratipattaye sūtram idam uktam ācāryaiḥ sāmānyena bhūtasyāpi viśeṣārthinā viśeṣasyānuprayogaḥ kartavya iti nyāyasadbhāvāt

doṣodbhāvanecchā niṃdā guṇodbhāvanābhiprāyaḥ praśaṃsā anudbhūtavṛttitā chādanaṃ pratibaṃdhakābhāve prakāśitavṛttitodbhāvanaṃ gūyate tad iti gotraṃ nīcair ity adhikapradhānaśabdaḥ tad evaṃ parātmano niṃdāpraśaṃse sadasadguṇayoś chādanodbhāvane nīcair gotrasyāsrava iti vākyārthaḥ pratyeyaḥ kuta etad ity āha

nīcair gotrāsravapratinirdeśārthas tacchabdaḥ viparyayo 'nyathāvṛttiḥ guruṣv avanatirnīcair vṛttiḥ anahaṃkāratānutsekaḥ ta ete uccair gotrasyāsravā iti samudāyārthaḥ katham ity āha

yathaiva hi nīcair gotrānurūpo nīcair gotrasyāsravaḥ paraniṃdādis tathoccair gotrānurūpaḥ parapraśaṃsādir uccair gotrasyeti na kaścid virodhaḥ

dānādivihananaṃ vighnaḥ tasya karaṇaṃ dānādyaṃtarāyasyāsravaḥ pratyeyaḥ kuta ity āha

iti karaṇānuvṛtteḥ sarvatrānuktasaṃgrahaḥ tena vighnakaraṇajātīyāḥ kriyāviśeṣāḥ prabhūtasvaṃ prayacchati prabhau svalpadānopadeśādayo pi dānādyaṃtarāyāsravāḥ prasiddhā bhavaṃti so yaṃ vicitraḥ svopāttakarmavaśād ātmano vikāraḥ śauṃḍāturavat pratyeyaḥ anupadiṣṭahetukatvāt svayaṃ vāniyama iti cen na svabhāvābhivyaṃjakatvāc chāstrasya tatsiddhir atiśayajñānadṛṣṭatvāt sarvavisaṃvādopalaṃbhanivṛttiḥ sarveṣāṃ pravādinām avisaṃvāda eva śubhāśubhāsravahetuṣu yathopavarṇiteṣu kuta ity āha

jñānāvaraṇādīnāṃ karmaṇāṃ tatpradoṣādayo 'śubhāsravāḥ prāṇināṃ saṃkleśāṃgatvāt bhūtavratyanukaṃpādayaḥ sadvedyādīnāṃ śubhāsravā viśuddhyaṃgatvānyathānupapatter iti pramāṇasiddhatvāt tatsvabhāvābhivyaṃjakaśāstrasya sarvasaṃvādaḥ siddha eva nanu tatpradoṣādīnāṃ sarvāsravatvān niyamābhāva iti cen na anubhāgaviśeṣaniyamopapatteḥ prakṛtipradeśasaṃbaṃdhanibaṃdhano hi sarvakarmaṇāṃ tatpradoṣādiḥ sakalo py āsravo na prativibhidyate yas tv anubhāgāsravaḥ sa viśiṣṭaḥ proktaḥ ata eva sakalāsravādhyāyasūtritam atra viśeṣāt samudāyato nubhāgāpekṣayaivopasaṃhṛtya darśayati

iti ṣaṣṭhādhyāyasya dvitīyam āhnikam

iti śrīvidyānaṃdiācāryaviracite tattvārthaślokavārtikālaṃkāre ṣaṣṭho 'dhyāyaḥ samāptaḥ

hiṃsādayo nirdekṣyamāṇalakṣaṇāḥ viramaṇaṃ viratiḥ vratam ahiṃsādikṛto niyamaḥ hiṃsānṛtasteyābrahmaparigrahebhya ity apādānanirdeśaḥ dhruvatvābhāvāt tadanupapattir iti cen na buddhyapāyād dhruvatvavivakṣopapatteḥ ahiṃsāyāḥ pradhānatvād ādau tadvacanaṃ itareṣāṃ tatparipālanārthatvāt viṣayabhedād viratibhede tadbahutvaprasaṃga iti cen na vā tadviṣayaviramaṇasāmānyopādānāt tad evaṃ hiṃsānṛtasteyābrahmaparigrahebhyo viratir vratam iti yukto 'yaṃ sūtranirdeśaḥ nanv iha hiṃsādinivṛttivacanaṃ nirarthakaṃ saṃvarāṃtarbhāvāt dharmābhyaṃtaratvāt tatprapaṃcārtha upanyāsa iti cen na tatraiva karaṇāt saṃvaraprapaṃco hi sa saṃvarādhyāye kartavyo na punar ihāsravādhyāyetiprasaṃgād iti kaścit taṃ pratyucyate na saṃvaro vratāni parispaṃdadarśanāt guptyādisaṃvaraparikarmatvāc ca nanu paṃcasu vrateṣv anaṃtarbhāvād iha rātribhojanaviratyupasaṃkhyānam iti cen na bhāvanāṃtarbhāvāt tatrānirdeśād ayukto ṃtarbhāva iti cen na ālokitapānabhojanasya vacanāt pradīpādisaṃbhave sati rātrāv api tatprasaṃga iti cen na anekāraṃbhadoṣāt parakṛtapradīpādisaṃbhave tadabhāva iti cen na caṃkramaṇādyasaṃbhavāt divānītasya rātrau bhojanaprasaṃga iti cen na uktottaratvāt sphuṭārthābhivyakteś ca divā bhojanam eva yuktaṃ tenālokitapānabhojanākhyā bhāvanā rātribhojanaviratir eveti nāsāv upasaṃkhyeyā kiṃ punar anena vratalakṣaṇena vyudastam ity āha

viratirvratam ity ucyamāne samyaktvādiguṇebhyo pi viratirvratam anuṣaktaṃ tad atra hiṃsādibhya iti vacanāt pradhvastaṃ boddhavyaṃ tato yaḥ puṇyāsravaḥ prāgabhihitaḥ śubhaḥ puṇyasyeti vacanāt saṃkṣepata iti sarvas tam eva pradarśanārtho yam adhyāyas tatprapaṃcasyaivātra sūtritatvād iti pratipattavyaṃ

vratiṣv anukaṃpā sadvedyasyāsrava iti prāg uktaṃ tatra ke vratino yeṣāṃ vratenābhisaṃbaṃdhaḥ kiṃ tadvratam iti praśnena pratipādanārtho yam āraṃbhaḥ pratīyatām

kutaścid diśyata iti deśaḥ saratyaśeṣānavayavān iti sarvaṃ tato deśasarvato hiṃsādibhyo viratī aṇumahatī vrate bhavata iti sūtrārthaḥ kathaṃ vrate iti pūrvasūtrasyānuvṛtter arthavaśād vibhaktipariṇāmenābhisaṃbaṃdhopapatteḥ tata idam ucyate

na hi mithyādṛśo hiṃsādibhyo viratirvrataṃ tasya bālatapovyapadeśāt samyagjñānavata eva nu tebhyo viratir deśato ṇuvrataṃ sarvatas tebhyo viratir mahāvratam iti pratyayaṃ deśaviśuddhisvabhāvabhedāt tad ekam api vrataṃ dvedhā bhidyata ity arthaḥ

bhāvanāśabdaḥ karmasādhanaḥ paṃca paṃcety atra vīpsāyāṃ śasaḥ prasaṃga iti cen na kārakādhikārāt kriyādhyāropāt kārakatvam āsām iti cen na vikalpādhikārāt tenaikaikasya vratasya bhāvanāḥ paṃca paṃca kartavyās tatsthirabhāvārtham ity uktaṃ bhavati tad evāha

athādyasya vratasya paṃcabhāvanāḥ kathyaṃte

katham ity āha

iti muhurmuhuś cetasi saṃciṃtanāt

kāḥ punar dvitīyasya vratasya bhāvanā ity āha

katham ity āha

ity evaṃ paunaḥpunyena ciṃtanāt

tṛtīyasya vratasya kā bhāvanā ity āha

katham ity āha

ity evaṃ bahuśaḥ samīhanāt

caturthasya vratasya kās tā bhāvanā ity āha

katham ity upadarśayati

ity evaṃ bhūriśaḥ samīkṣaṇāt

paṃcamasya vratasya kā bhāvanā ity āha

katham iti nivedayati

ity anekadhāvadhānāt

kiṃ punar atra bhāvyaṃ ko vā bhāvakaḥ kaś ca bhāvanopāya ity āha

na hi sarvathaikāṃtavādināṃ bhāvanā bhavati nityasyātmano bhāvakatve virodhaḥ tataḥ prāgabhāvakasya śaśvadabhāvakatvānuṣakteḥ bhāvakasya sarvadā bhāvakatvāpatteḥ tata eva pradhānasyāpi na bhāvakatvam anityatvaprasaṃgāt nāpi kṣaṇikaikāṃte bhāvako sti niranvayavināśinaḥ kṣaṇād ūrdhvam avasthānābhāvāt paunaḥ punyena citsaṃtānānām asaṃbhavāt saṃtānasyāpy avastutvāt tato nekāṃtavādinām eva bhāvanā yuktā bhāvakasya bhavyasyātmanaḥ siddheḥ sarvakarmanirmokṣalakṣaṇasya ca niḥśreyasasya bhāvyasyopapatteḥ tadupāyabhūtāyāḥ samyagdarśanādisvabhāvaviśeṣātmikāyāḥ satyabhāvanāyāḥ prasiddheḥ syādvādinām eva tryaṃśapūrṇā giro veditavyāḥ

sakalavratasthairyārtham itthaṃ ca bhāvanā kartavyety āha

abhyudayaniḥśreyasārthānāṃ kriyāṇāṃ vināśakopāyaḥ bhayaṃ vā avadyaṃ ca garhyaṃ tayor darśanam avalokanaṃ pratyekaṃ hiṃsādiṣu bhāvayitavyaṃ katham ity āha

hiṃsādisakalam avrataṃ duḥkham eveti ca bhāvanāṃ vratasthairyārtham āha

duḥkham eveti kāraṇe kāryopacāro annaprāṇavat kāraṇakāraṇe vā dhanaprāṇavat duḥkhasya kāraṇaṃ hy avrataṃ hiṃsādikam apāyahetusvād ihaiva duḥkham ity upacaryate kāraṇe kāraṇaṃ vā tadavadyahetuhetutvāt tasya ca duḥkhaphalatvāt tatparatra bhāvanām ātmasākṣikaṃ nanu cābrahmakarmāmutra duḥkham ātmasākṣikaṃ tad dhi sparśasukham eveti cen na tatra sparśasukhavedanāpratīkāratvāt duḥkhānuṣaktatvāc ca duḥkhatvopapatteḥ etad evāha

hiṃsādiviratisthairyārthaṃ bhāvayitavyānīti bhāvanāś catasro pi veditavyāḥ pareṣāṃ duḥkhānutpattyabhilāṣo maitrī vadanaprasādādibhir abhivyajyamānāṃtarbhaktir anurāgaḥ pramodaḥ dīnānugrahabhāvaḥ kāruṇyaṃ rāgadveṣapūrvakapakṣapātābhāvo mādhyasthyaṃ anādikarmabaṃdhavaśāt sīdaṃtīti sattvāḥ samyagjñānādibhiḥ prakṛṣṭā guṇādhikāḥ asadvedyodayāpāditakleśāḥ kliśyamānāḥ tattvārthaśravaṇagrahaṇābhyāsasaṃpāditaguṇā avineyāḥ sattvādiṣu maitryādayo yathāsaṃkhyam abhisaṃbaṃdhanīyāḥ tā etā bhāvanāḥ saty anekāṃtāśrayaṇe saṃbhavaṃti nānyathety āha

bhāvayitavyau vratasthairyārtham iti śeṣaḥ saṃvegavairāgye hi vratasthairyasya hetū jagatkāyasvabhāvabhāvanaṃ saṃvegavairāgyārtham iti paraṃparayā tasya tadarthasiddhiḥ jagatkāyaśabdāv uktārthau svenātmanā bhavanaṃ svabhāvaḥ jagatkāyayoḥ svabhāvāv iti vairāgyārthaṃ grāhyaṃ saṃsārād bhīrutā saṃvegaḥ rāgakāraṇabhāvād viṣayebhyo viraṃjanaṃ virāgaḥ tasya bhāvo vairāgyaṃ saṃvegavairāgyābhyāṃ saṃvegavairāgyārtham iti dvayoḥ pratyekam ubhayārthatvaṃ pratyetavyaṃ

keṣāṃ punaḥ saṃvegavairāgyārthaṃ jagatkāyasvabhāvabhāvane kuto vā bhavata ity āha

tattvato jagatkāyasvabhāvābhāvabodhavādināṃ tu tadbhāvanāto nābhipretārthasiddhir ity āha

tato yathā vitathasakalabhāvanāḥ pratipannavratasthairyahetavas tatpratipakṣasvīkāranirākaraṇahetutvāt samyak sūtritāḥ pratipattavyāḥ

atha ke hiṃsādayo yebhyo viratir vratam ity uktam iti śaṃkāyāṃ hiṃsāṃ tāvad āha

anabhigṛhītapracāraviśeṣaḥ pramattaḥ abhyaṃtarībhūte vārtho vā paṃcadaśapramādapariṇato vā yogaśabdaḥ saṃbaṃdhaparyāyavacanaḥ kāyāvāṅmanaḥkarma vā tena pramattasaṃbaṃdhāt pramattakāyādikarmaṇo vā prāṇavyaparopaṇaṃ hiṃseti sūtritaṃ bhavati kiṃ punar vyaparopaṇaṃ viyogakaraṇaṃ prāṇānāṃ vyaparopaṇaṃ prāṇavyaparopaṇaṃ prāṇagrahaṇaṃ tatpūrvakatvāt prāṇivyaparopaṇasya sāmarthyataḥ siddheḥ prāṇasya prāṇibhyo nyatvād adharmābhāva iti cen na tadduḥkhotpādakatvāt prāṇavyaparopaṇasya prāṇānāṃ vyaparopaṇe tataḥ śarīriṇo 'nyatvād duḥsvabhāva iti cen na iṣṭaputrakalatrādiviyoge tāpadarśanāt tenānyatvasya vyabhitārāt prāṇaprāṇinor baṃdhaṃ pratyekatvāc ca sarvathānyatvam asiddham iti na duḥkhābhāvasaṃbhavaḥ śarīriṇaḥ sādhayato yato hiṃsā na syāt ekāṃtavādināṃ tadanupapattiḥ saṃbaṃdhābhāvāt prāṇaprāṇinoḥ saṃyogaviśeṣasaṃbaṃdha iti cet kutas tatsāṃtarasaṃyogād viśeṣaḥ tadaddṛṣṭaviśeṣād iti cet tasyāpy ātmano nyatve kutaḥ pratiniyatātmanā vyapadeśaḥ tatra samavāyād iti cet sarvātmasu kasmān na tatsamavāyaḥ pratiniyatātmani dharmādharmayoḥ phalānubhavanāt tatraiva samavāyo na sarvātmasv iti cet tad eva sarvātmasu kiṃ na syāt sarvātmaśarīreṣv abhāvād iti cen na śarīrasyāpi pratiniyatātmasvābhāvikatvāyogāt sarvātmasādhāraṇatvāt yadadṛṣṭaviśeṣeṇa kṛtaṃ yac charīraṃ tat tasyaiveti cet tarhy adṛṣṭasyāpi tato nyataivety ekāṃte kutaḥ pratiniyatātmanā vyapadeśa iti sa eva paryanuyogaś cakrakaṃ ca tataḥ sudūram api gatvā yatrātmani bhāvādṛṣṭaṃ kathaṃcit tādātmyena sthitaṃ tasya tatkṛtaṃ dravyāpṛṣṭaṃ paudgalikaṃ karma vyapadiśyate tatkṛtaṃ ca śarīraṃ prāṇātmakaṃ tadvyapadeśam arhati putrakalatrādivad eveti syādvādinām eva prāṇavyaparopaṇe prāṇino vyaparopaṇaṃ duḥkhotpatter yuktaṃ na punar ekāṃtavādinā yaugānāṃ saṃkhyādivat nanu pramattayoga eva hiṃsā tadabhāve saṃyatātmano yateḥ prāṇavyaparopaṇe pi hiṃsāniṣṭer iti kaścit prāṇavyaparopaṇam eva hiṃsā pramattayogābhāve tadvidhāne prāyaścittopadeśāt tatas tadubhayopādānaṃ sūtre kimartham ity aparaḥ atrocyate abhayaviseṣopādānam anyatamābhāve hiṃsābhāvajñāpanārthaṃ hiṃsā hi dvedhā bhāvato dravyataś ca tatra bhāvato hiṃsā pramattayogaḥ san kevalas tatra bhāvaprāṇavyaparopasyāvaśyaṃbhāvitvāt tataḥ pramattasyātmanaḥ svātmaghātitvāt rāgādyutpatter eva hiṃsātvena samaye prativarṇanāt dravyahiṃsā tu paradravyaprāṇavyaparopadaṇaṃ svātmano vā tadvidhāyinaḥ prāyaścittopadeśo bhāvaprāṇavyaparopaṇābhāvāt tadasaṃbhavāt prabhattayogaḥ syāt tad dhi pūrvakasya yater apy avaśyaṃbhāvāt tataḥ pramattayogaḥ prāṇavyaparopaṇaṃ ca hiṃseti jñāpanārthaṃ tadubhayopādānaṃ kṛtaṃ sūtre yuktam eva yeṣāṃ tu na kaścid ātmā vidyate kṣaṇakacittamātrapratijñānāt pṛthivyādibhūtacatuṣṭayapratijñānād vā teṣāṃ prāṇyabhāve prāṇābhāvaḥ kartur abhāvāt na hi cittalakṣaṇaḥ prāṇānāṃ kartā tasya niranvayasyārthakriyāhetutvanirākaraṇāt nāpi kāyākārapariṇato bhūtasaṃghāto mṛtaśarīrasyāpi tatkartṛtvaprasaṃgāt tato jīvaśarīrasyātmādhiṣṭhitatvam aṃtareṇa viśeṣāvyavadhānasādhanāt jīvati prāṇini prāṇasaṃbhavāt tadvyaparopaṇaṃ pramattayogāt syādvādinām eva hiṃsety āvedayati

rāgādīnām anutpādān na hiṃsā svasmin paratra vāstu na hiṃsaka iti siddhāṃte deśanā tasya kvacid api bhāvadravyaprāṇavyaparopaṇābhāvāt tadbhāva eva hiṃsakatvavyavasthiteḥ rāgādīnām utpattir hiṃseti vacanāt

kiṃ punar anṛtam ity āha

asad iti nirjñātasatpratiṣedhe narthasaṃpratyayaprasaṃga iti kaścit navā sacchabdasya praśaṃsārthavācitvāt tatpratiṣedhe apraśastārthagatir ity anvayaḥ tad iha hiṃsādikam asadabhipretaṃ abhidhānaśabdaḥ karaṇādhikaraṇasādhanaḥ ṛtaṃ ca tatsatyārthe tatpratiṣedhādanṛtaṃ tenedam uktaṃ bhavati pramattayogād asadabhidhānaṃ yat tadanṛtam iti mithyānṛtam ity astu laghutvād iti cen na viparītārthamātrasaṃpratyayaprasaṃgāt na ca viparītārthamātram anṛtam iṣyate sarvathaikāṃtaviparītasyānekātmano rthasyānṛtatvaprasaṃgāt etena mithyābhidhānam anṛtam ity api nirākṛtam ativyāpitvāt yadi punar asad eva mithyeti vyākhyānam āśrīyate tadā yathāvasthitam astu pratipattigauravānavataraṇāt tad evaṃ

steyaṃ kim ity āha

sarvam adattamādadānasya steyatvakalpanāyāṃ karmādeyam ātmasāt kurvataḥ steyatvaprasaṃga iti cen na dānādānayor yatraiva pravṛttinivṛttī tatraivopapatteḥ icchāmātram iti cen na adattādānagrahaṇāt adattasyādānaṃ steyam ity ukte hi dānādānayor yatra pravartanam asti tatraiva steyavyavahāra ity abhihitaṃ bhavati tatkarmāpi kim arthaṃ kasmaicin na dīyata iti cen na tasya hastādigrahaṇavisargāsaṃbhavāt sa eva kuta iti cet sūkṣmatvāt kathaṃ dharmo mayāsmai datta iti vyavahāra iti cet dharmakāraṇasyāyatanāder dānāt kāraṇe kāryopacārād dharmasya dānasiddheḥ dharmānuṣṭhānāt manaḥkaraṇād vā tathā vyavahāropapatter anupālaṃbhaḥ katham evaṃ karmaṇā jīvasya baṃdhas tadyogyapudgalādānalakṣaṇaḥ sūtrita iti cet śarīrāhāraviṣayapariṇāmatas tadbaṃdhaḥ śarīriṇo na punaḥ svahastādyādānataḥ teṣām ātmani śubhāśubhapariṇāmaḍhaukanasyaivādānaśabdena vyapadeśāt tarhi śadbādiviṣayāṇāṃ rathyādvārādīnāṃ vādattānām ādānāt steyaprasaṃga iti cen na tadādāyino yaterapramattatvāt teṣāṃ sāmānyena janair dattatvāc ca devavaṃdanādinimittadharmādānāt steyaprasaṃga iti cen na uktatvāt tatra dānādānavyavahārāsaṃbhavād dharmakāraṇānuṣṭhānādigrahaṇād dharmagrahaṇopacārād vā tathā vyavahārasiddher iti pramattādhikāratvād anyatrāprasaṃgaḥ steyasya devavaṃdanādau pramādābhāvāt tannimittakasya dharmasya pareṇādattasyāpy ādāne kutaḥ steyaprasaṃgaḥ etad evāha

atha kim abrahmety āha

mithunasya bhāvo maithunam iti cen na dravyadvayabhavanamātraprasaṃgāt mithunasye karmeti cen na puruṣadvayanirvartyakiyāviśepaprasaṃgāt strīpuṃsayo karmeti cen na pacyādikriyāprasaṃgāt strīpuṃsayoḥ parasparagātraśleṣe rāgapariṇāmo maithunam iti cen na ekasminn aprasaṃgāt upacārād iti cen na mukhyaphalābhāvaprasaṃgāt tato na maithunaśabdād iṣṭārthasapratyaya iti kaścit tatpratikṣepārtham ucyate na ca sparśavaddravyasaṃyogasyāviśeṣābhidhānād ekasya dvitīyatvopapattau mithunatvasiddheḥ prasiddhivaśād vārthapratīteḥ pūrvoktānāṃ cānavadyatvāt siddho maithunaśabdārthaḥ ahiṃsādiguṇabṛṃhaṇād brahma tadviparītam abrahma tac ca maithunam iti pratipattavyaṃ rūḍhivaśāt tato na prāṇavyaparopaṇādīnāṃ brahmaviparītatve py abrahmatvaprasiddhiḥ tad idam abrahma pramattasyaiva saṃbhavatīty āha

na hi yathā pramādābhāve pi kasyacit saṃyatātmanaḥ prāṇavyaparopaṇādikaṃ saṃbhavati tathā maithunam api tasya pramādasadbhāva eva bhāvāt varāṃganāliṃganamātram apramattasyāpi bhavatīti cen na tasya maithunatvāprasiddheḥ putrasya mātrāliṃganavat sparśanamaithunadarśanādi vā keṣāṃcit prasiddham iti cen na tasya riraṃsāpūrvakasyopagamāt na ca saṃyatasyāṃganāliṃgitasyāpi riraṃsāsti asaṃyatatvaprasaṃgāt tadaṃganāyā riraṃsāstīti cet tasyā eva maithunam astu lepamayapuruṣāliṃganavat prāyaścittopadeśas tatra katham iti cet tasyāpi prasaṃganivṛttyarthatvāt visrabdhālokanādāv api tadupadeśasyāvirodhāt

kaḥ punaḥ parigraha ity āha

bāhyābhyaṃtaropadhisaṃrakṣaṇādivyāpṛtir mūrchā vātapittaśleṣmavikārasyeti cen na viśeṣitatvāt tasyāḥ sakalasaṃgarahite pi yatau prasaṃgāt bāhyasyāparigrahatvaprasaṃga iti cen na adhyātmakapradhānatvāt mūrchākāraṇatvād bāhyasya mūrchāvyapadeśāt jñānadarśanacāritreṣu prasaṃgaḥ parigrahasyeti cen na pramattādhikārāt tataḥ sūktaṃ mūrchā parigrahaḥ pramattayogād iti tanmūlāḥ sarvadoṣānuṣaṃgāḥ yathā cāmī parigrahamūlās tathā hiṃsādimūlā api hiṃsādīnāṃ paṃcānām api parasparam avinābhāvāt tad evāha

yasmād atijaḍān vakrajaḍāṃś ca vineyāt prati sarvasāvadyanivṛttilakṣaṇahiṃsāvratam ekam eva sumedhobhir abhimanyamānaṃ paṃcadhā chinnaṃ tasmād yasya hiṃsā tasyānṛtādīnī saṃty eva teṣāṃ parasparam avinābhāvād ahiṃsāyāḥ satyād avinābhāvavat nanu ca sati parigrahe tatsaṃrakṣaṇānaṃdād avaśyaṃbhāvinī hiṃsānṛte syātāṃ steyābrahmaṇī tu katham iti cet sarvathā parigrahavataḥ parasya svagrahaṇāt strīgrahaṇāc ca nivṛtter abhāvāt tannivṛttau deśato viratiprasaṃgāt sarvathā virodhāt etena sarvathā hiṃsāyām anṛtasteyābrahmaparigrahāṇām avaśyaṃbhāvaḥ pratipāditas tatrānṛtādibhyo hiṃsāgebhyo virater asaṃbhavāt saṃbhave vā sarvathā hiṃsānavasthiteḥ tathaivānṛte sarvathā hiṃsāsteyābrahmaparigrahāṇām avaśyaṃbhāvaḥ prakāśitaḥ hiṃsāṃgatvenānṛtasya vacanāt tatra tasyāḥ sāmarthyataḥ siddheḥ steyābrahmaparigrahāṇām api siddhes tadaṃgatvānyathānupapatteḥ tathā steyāsatye avaśyaṃbhāvinī hiṃsā draviṇaharaṇasyaiva hiṃsātvāt draviṇasya bāhyaprāṇātmakatvāt tathā coktaṃ yāvat taddraviṇaṃ nāma prāṇā ete bahistarāṃ sa tasya harate prāṇān yo yasya harate dhanaṃ iti hiṃsāprasiddhau cānṛtābrahmaparigrahāṇāṃ siddhis tadaṃgatvāt evam abrahmaṇi sati hiṃsāyāḥ siddhis tasyā rāgādyutpattilakṣaṇatvāt svabhogyastrīsaṃrakṣaṇānaṃdāc ca hiṃsāyāṃ ca siddhāyāṃ steyānṛtaparigrahasiddhis tadaṃgatvāt teṣāṃ tadviratyabhāvād viratau vā sarvathā tadbhāvavirodhāt deśaviratiprasaṃgāt tad evaṃ vastrapātradaṃḍājinādiparigrahāṇāṃ na parigraho mūrchārahitatvāt tattvajñānādisvīkaraṇavad iti vadaṃtaṃ pratyāha

lajjāpanayanārthaṃ karpaṭakhaṃḍādimātragrahaṇaṃ mūrchāvirahe pi saṃbhavatīti cen na kāmavedanāpanayanārthaṃ strīmātragrahaṇe pi mūrchāvirahaprasaṃgāt tatra yoṣidabhiṣaṃga eva mūrcheti cet anyatrāpi vastrābhilāṣaḥ sāstu kevalam ekaṃ tu kāmavedanā yoṣidabhilāṣahetuḥ paratra lajjā karpaṭābhilāṣakāraṇam iti na tatkāraṇaniyamo sti mohodayasyaivāṃtaraṃgakāraṇasya niyatatvāt etena liṃgadarśanāt kāminījanadurabhisaṃdhiḥ syād iti tannivāraṇārthaṃ paṭakhaṃḍagrahaṇam iti pratyuktaṃ tannivāraṇasyaiva tadabhilāṣakāraṇatvāt nayanādimanoharāṃgānāṃ darśane pi vanitājanadurabhiprāyasaṃbhavāt tatpracchādanakarpaṭasyāpi grahaṇaprasaktiś ca tata eva tadvat so 'yaṃ svahastena buddhipūrvapaṭakhaṃḍādikam ādāya paridadhāno pi tanmūrchārahita iti kośapānaṃ vidheyaṃ tanvīmāśliṣyato 'pi tanmūrchārahitatvam evaṃ syāt tato na mūrchām aṃtareṇa paṭādisvīkaraṇaṃ saṃbhavati tasya taddhetukatvāt sā tu tadabhāve pi saṃbhāvyate kāryāpāye pi kāraṇasya darśanāt dhūmābhāve pi murmurādyavasthapāvakavat nanv evaṃ picchādigrahaṇe pi mūrchā syāt iti cet tata eva paramanairgranthyasiddhau parihāraviśuddhisaṃyamabhṛtāṃ tattyāgaḥ sūkṣmasāṃparāyayathākhyātasaṃyamabhṛnmunivat sāmāyikachedopasthāpanasaṃyamabhṛtāṃ tu yatīnāṃ saṃyamopakaraṇatvāt pratilekhanasya grahaṇaṃ sūkṣmamūrchāsadbhāve pi yuktam eva mārgāvirodhitvāc ca na tv evaṃ suvarṇādigrahaṇaprasaṃgaḥ tasya nāgnyāsaṃyamopakaraṇatvābhāvāt tadvirodhitvāt sakalopabhogasamyagnibaṃdhanatvāc ca na ca tricaturapicchamātramalābūphalamātraṃ vā kiṃcin mūlyaṃ labhate yatas tad apy upabhogasaṃpattinimittaṃ syāt na hi mūlyadānakayayogyasya picchāder api grahaṇaṃ nyāyyaṃ siddhāṃtavirodhāt nanu mūrchābirahe kṣīṇamohānāṃ śarīraparigrahopagamān na taddhetuḥ sarvaḥ parigraha iti cen na teṣāṃ pūrvabhavamohodayāpāditakarmabaṃdhanibaṃdhanaśarīraparigrahābhyupagamāt mohakṣayāt tattyāgārthaṃ paramācāritrasya vidhānād anyathā tattyāgasyātyaṃtikasya karaṇāyogāt tarhi tanusthityartham āhāragrahaṇaṃ yates tanumūrchākāraṇakṣamaṃ yuktam eveti cen na ratnatrayārādhananibaṃdhanasyaivopagamāt tadvirādhanahetos tasyāpy aniṣṭaḥ na hi navakoṭiviśuddham āhāraṃ bhaikṣyaśuddhyanusāritayā gṛhṇan munir jātucidratnatrayavirādhanavidhāyī tato na kiṃcit padārthagrahaṇaṃ kasyacin mūrchāvirahe saṃbhavatīti sarvaḥ parigrahaḥ pramattasyaivābrahmavat

athaitebhyo hiṃsādibhyo viratirvratam iti niścitaṃ tadabhisaṃbaṃdhāt tu yo vratī sa kīdṛśa ity āha

anekadhā prāṇigaṇaśaraṇāc chalyaṃ bādhākaratvād upacārasiddhiḥ trividhaṃ māyānidānamithyādarśanabhedāt kaścid āha virodhād viśeṣaṇānupapattiḥ mithyādarśanādinivṛtter vratitvābhāvāt saddarśanāditvasiddher vratābhisaṃbaṃdhād eva vratitvaghaṭanāt viruddhaṃ vratitvasya niḥśalyatvaṃ viśeṣaṇaṃ daṃḍitvasya cakritvaviśeṣaṇavat tadaviruddhe pi viśeṣaṇasyānarthakyaṃ vānyatareṇa gatārthatvāt niḥśalya ity anenaiva vratitvasiddhir vratigrahaṇasyānarthakyaṃ vratīti vacanād eva niḥśalyatvasiddhes tadvacanānarthakyavat vikalpa iti cen na phalaviśeṣābhāvāt niḥśalya iti vā vratīti vā syād iti vikalpe hi na kiṃcit phalam upalabhāmahe na ca vyapadeśadvayamātram eva phalaṃ saṃśayanivṛttiḥ phalam ity api na samyak tadavinābhāvād eva saṃśayanivṛtter viparyayānadhyavasāyanivṛttivad iti atrābhidhīyate na vāṃgāṃgibhāvasya vivakṣitatvāt niḥśalyavratitvayor hy atrāṃgāṃgibhāvo vivakṣitaḥ pradhānavidhānād apradhānasya pradhānaṃ hi vratitvam aṃgi tanniḥśalyatvam apradhānam aṃgabhūtam anuvidhatte yatra vratitvaṃ tatrāvaśyaṃ bhavatīti na tasya tena virodhenāpi viśeṣaṇaṃ tadanarthakaṃ na vikalpopagamo na ca phalaviśeṣābhāvo pi pradhānaguṇadarśanena matāṃtaravyavacchedasya phalasya siddheḥ tena kṛtanidānasyāpi māyāvino mithyādṛṣṭeś ca hiṃsādibhyo viratāv api vratitvābhāvaḥ siddhaḥ māyānidānamithyādarśanarahitasyāpi cāsaṃyatasamyagdṛṣṭer vratitvābhāvaḥ pratipāditaḥ syāt tataḥ

sa punar vratī sāgāra evānagāra evety ekāṃtāpākṛtaye sūtrakāraḥ prāha

pratiśrayārthitayāṃganādagāraṃ aniyamaprasaṃga iti cen na bhāvāgārasya vivakṣitatvāt tad asyāstīty agārī vratīty abhisaṃbaṃdhaḥ vratikāraṇāsākalyād gṛhasthasyāvratitvam iti cen na naigamasaṃgrahavyavahāravyāpārān nagaravāsavadrājavad vā naigamavyāpārād dhi deśato virataḥ sarvato virati pratyabhimukhasaṃkalpo vratī vyapadiśyate nagaravāsatvarājatvābhimukhyasya nagaravāsarājavyapadeśavat saṃgrahanayād vāṇuvratamahāvyaktivartivratatvasāmānyādeśād aṇuvrato pi vratīṣyate nagaraikadeśavāsino nagaravāsavyapadeśavat deśaviṣayarājasyāpi rājavyapadeśavac ca vyavahāranayād deśato vraty apy agārī vratīti pratipādyate tadvadevetyavirodhaḥ na vidyate agāram atyetyanagāraḥ sa ca vratī sakalavratakāraṇasadbhāvāt tato agṛhastha eva vratīty ekāṃto py apāstaḥ

nanv evam anagārasya pathikādeḥ vratitvaṃ syād ity āśaṃkām apāsann āha

kaḥ punar agārīty āha

anuśabdaḥ sūkṣmavacanaḥ sarvasāvadyanivṛttyasaṃbhavāt sa hi dvīṃdriyādivyaparopaṇe nivṛttaḥ snehadveṣamohāveśād asatyābhidhānavarjanapravaṇaḥ anyapīḍākarāt pārthivabhayādyutpāditanimittād apy adattāt pratinivṛttaḥ upāttānupāttānyāṃganāsaṃgād viratiḥ paricchinnadhanadhānyakṣetrādyavadhir gṛhī pratyetavyaḥ sāmarthyāt mahāvrato 'nagāra ity āha

digviratyādisaṃpannaḥ syādagārītyāha

ākāśapradeśreṇī dik na punar dravyāṃtaraṃ tasya nirastatvāt ādityādigativibhaktas tadbhedaḥ pūrvādir daśadhā grāmādīnām avadhṛtaparimāṇapradeśo deśaḥ upakarātyaye pāpādānanimittam anarthadaṃḍaḥ viratiśabdaḥ pratyekam abhisaṃbadhyate viratyagrahaṇam adhikārād iti cen na upasarjanānabhisaṃbaṃdhatvāt ekatvena gamanaṃ samayaḥ ekohamātmeti pratipattir dravyārthādeśāt kāyavāṅmanaḥkarma paryāyārthānarpaṇāt sarvasāvadyayoganivṛttyekaniścayanaṃ vā vratabhedārpaṇāt samaya eva sāmayikaṃ samayaḥ prayojanam asyeti vā upetya svasmin vasaṃtīṃdriyāṇītyupavāsaḥ svaviṣayaṃ pratyavyāvṛttatvanāt proṣadhe parvaṇyupavāsaḥ proṣadhopavāsaḥ upetye bhujyata ity upabhogaḥ aśanādiḥ parityajya bhujyata iti paribhogaḥ punaḥ punar bhujyata ity arthaḥ sa vastrādiḥ parimāṇaśabdaḥ pratyekam ubhābhyāṃ saṃbadhanīyaḥ saṃyamam avirādhayann atatītyatithiḥ na vidyate sya tithir iti vā tasmai saṃvibhāgaḥ pratiśrayādīnāṃ yathāyogamatithisaṃvibhāgaḥ vrataśabdaḥ pratyekamabhisaṃbadhyate saṃpannaśabdaś ca tena digvirativratasaṃpanna ityādi yojyaṃ vratagrahaṇam anarthakam iti cet uktam atra copasarjanānabhisaṃbaṃdhād iti tata idam ucyate

kutaḥ kāraṇād digviratiḥ parimitāc ca samāśrīyate yato viśuddhikāriṇī syād iti cet duṣparihārakṣudrajaṃtuprāyatvād vinivṛttis tatparimāṇaṃ ca yojanādibhir jñātavadbhiḥ tato agamane pi prāṇivadhādyanujñātam iti cen na nivṛttyarthatvāt tadvacanasya kathaṃcit prāṇivadhasya parihāreṇa gamanasaṃbhavāt tṛṣṇāprākāmyanirodhanataṃtratvanāc ca tadvirateḥ mahālābhe pi parimitadiśo bahiragamanāt tato bahirmahāvratasiddhir iti vacanāt tathaiva deśavirater viṃśuddhikṛt anarthadaṃḍaḥ paṃcadhā apadhyānapāpoddeśapramādacaritahiṃsāpradānāśubhaśrutibhedān tato pi viratir vaṃśuddhikāriṇī narapatijayaparājayādisaṃciṃtanalakṣaṇād apadhyānāt kleśatiryagvaṇijyādivacanalakṣaṇāt pāpodeśāt niḥprayojanavṛkṣādichedanabhūmikuṭṭanādilakṣaṇāt pramādācaritāt viṣaśastrādipradānalakṣaṇāc ca hiṃsāpradānāt hiṃsādikathāśravaṇābhīkṣṇavyāvṛttilakṣaṇāc cāśubhaśruter virater viśuddhapariṇāmotpatteḥ madhye narthadaṃḍagrahaṇaṃ pūrvottarātirekānarthakyajñāpanārthaṃ tenānarthadaṃḍāt pūrvayor digdeśaviratyor uttarayoś copabhogaparibhogaparimāṇayor anarthakaṃ caṃkramaṇādikaṃ viṣayopasevanaṃ ca na kartavyam iti prakāśitaṃ bhavati tato viśuddhiviśeṣotpatteḥ sāmāyikaṃ kathaṃ tridhā viśuddhidam iti cet pratipādyate sāmāyike niyatadeśakāle mahāvratatvaṃ pūrvavat tato viśuddhir aṇusthūlakṛtahiṃsādinivṛtteḥ saṃyamaprasaṃgaḥ saṃyatāsaṃyatasyāpīti cen na tasya tadghātikarmodayāt mahāvratatvābhāva iti cen na upacārādrājakule sarvagatacaitravat kaḥ punaḥ proṣadhopavāso yathāvidhīty ucyate snānagaṃdhamālyādivirahito avakāśe śucāvupavaset ity upavāsavidhir viśuddhikṛt svaśarīrasaṃskārakaraṇatyāgād dharmaśravaṇādisamāhitāṃtaḥkaraṇatvāt tasmin vasati nirāraṃbhatvāc ca bhogaparibhogasaṃkhyānaṃ paṃcavidhaṃ trasaghātapramādabahuvadhān iṣṭānupasevyaviṣayabhedāt tatra madhumāṃsaṃ trasadhātajaṃ tadviṣayaṃ sarvadā viramaṇaṃ viśuddhidaṃ madyaṃ pramādanimittaṃ tadviṣayaṃ ca viramaṇaṃ saṃvidheyam anyathā tadupasevanakṛtaḥ pramādāt sakalavratavilopaprasaṃgaḥ ketakyarjunapuṣpādimālyaṃ jaṃtuprāyaṃ śṛṃgaveramūlakārdraharidrāniṃbakusumādikam upadaṃśakam anaṃtakāyavyapadeśaṃ ca bahuvadhaṃ tadviṣayaṃ viramaṇaṃ nityaṃ śreyaḥ śrāvakatvaviśuddhihetutvāt yānavāhanādi yady asyāniṣṭaṃ tadviṣayaṃ paribhogaviramaṇaṃ yāvaj jīvaṃ vidheyaṃ citravastrādyanupasevyam asatyaśiṣṭasevyatvāt tad iṣṭam api parityājyaṃ śaśvad eva tato nyatra yathāśakti svavibhavānurūpaṃ niyatadeśakālatayā bhoktavyaṃ atithisaṃvibhāgaś caturvidho bhikṣopakaraṇaiṣadhapratiśrayabhedāt tatra bhikṣā niravadyāhāraḥ ratnatrayopabṛṃhaṇam upakaraṇaṃ pustakādi tathauṣadhaṃ roganivṛttyartham anavadyadravyaṃ pratiśrayo vasatiḥ strīpaśvādikṛtasaṃbaṃdharahitā yogyā vijñeyā evaṃvidhoditavratasaṃpanno ṇuvrato gṛhasthaḥ śuddhātmā pratipattavyaḥ caśabdaḥ sūtre nuktasamuccayārthaḥ prāguktasamuccayārthāt tena gṛhasthasya paṃcāṇuvratāni saptaśīlāni guṇavrataśikṣāvratavyapadeśabhāṃjīti dvādaśa dīkṣābhedāḥ samyaktvapūrvakāḥ sallekhanaṃtāś ca mahāvratatacchīlavat

kadā sallekhanā kartavyety āha

vratīty abhisaṃbaṃdhaḥ sāmānyāt svāyuriṃdriyabalasaṃkṣayo maraṇaṃ aṃtagrahaṇaṃ tadbhavamaraṇapratipattyarthaṃ tataḥ pratisamayaṃ svāyurādisaṃkṣayopalakṣaṇanityamaraṇavyudāsaḥ bhavāṃtaraprāptyajahadvṛttasvabhāvanivṛttirūpasyaiva tadbhavamaraṇasya pratipatteḥ maraṇam evāṃto maraṇāṃtaḥ maraṇāṃtaḥ prayojanam asyā iti māraṇāṃtikī samyakkāyakaṣāyalekhanā bāhyasya kāyasyābhyatarāṇāṃ ca kaṣāyāṇāṃ yathāvidhimaraṇavibhaktyārādhanoditakrameṇa tanūkaraṇam iti yāvat tāṃ māraṇāṃtikīṃ sallekhanāṃ joṣitā prītyā sevitety arthaḥ kiṃ kartum ity āha

seviteti grahaṇaṃ vispaṣṭārtham iti cen na arthaviśeṣopapatteḥ prītisevanārtho hi viśiṣṭo joṣiteti vacanāt pratipadyate viśeṣopayogādibhir ātmānaṃ ghnata eva tadbhāvāt tatra svayam āropitaguṇakṣater abhāvāt prītyutpattāv api maraṇasyāniṣṭatvāt svaratnāvighāte bhāṃḍāgāravināśe pi tadadhipateḥ prītivināśāniṣṭavat ubhayānabhisaṃbaṃdhāc cāpramattasya nātmabadhaḥ na hy asau tadā jīvanaṃ maraṇaṃ vābhisaṃbaṃdhe nābhinaṃdāmi maraṇaṃ nābhikāṃkṣāmi jīvitaṃ kālam eva pratīkṣe haṃ nideśaṃ bhṛtako yathā iti saṃnyāsino bhāvanāviśuddhiḥ tato na sallekhanāyām ātmavadha iti vacanaṃ yuktaṃ tadā vadataḥ svasamayavirodhāt so yaṃ nāsaṃcetitaṃ karma badhyata iti svayaṃ pratijñāya badhakacittam aṃtareṇāpi saṃnyāse svabadhadoṣam udbhāvayan svasamayaṃ bādhate svavacanavirodhāc ca sadā maunavratiko ham ity abhidhānavat maraṇasaṃcetanābhāve kathaṃ sallekhanāyāṃ prapanna iti cen na jarārogeṃdriyahānibhir āvaśyakaparikṣayasaṃprāpte yat tasya svaguṇarakṣaṇe prayatnāt tato na sallekhanātmabadhaḥ prayatnasya viśuddhyaṃgatvāt tapaścaraṇādivat ekayogakaraṇaṃ nyāyyaṃ iti cen na kvacit kadācit kasyacit tāṃ pratyābhimukhyapratipādanārthatvāt veśmāparityāginas tadupadeśāt digviratyādisūtreṇa sahāsya sūtrasyaikayogīkaraṇe pi yathā digviratyādayo veśmāparityāginaḥ kāryās tathā sallekhanāpi kāryā syāt na cāsau tathā kriyate kvacid eva samādhyanukūle kṣetre kadācid eva saṃnyāsayogye kāle kasyacid evāsādhyavyādhyādeḥ saṃnyāsakāraṇasaṃnipātād apramattasya samādhyarthinaḥ sallekhanāṃ pratyābhimukhyajñāpanāc ca sāgārānagārayor aviśeṣavidhipratipādanārthatvāc ca sallekhanāyāṃ pūrvatvād asya taṃtrasya pṛthagvacanaṃ nyāyyaṃ etad evāha

tad evam ayaṃ sākalyenaikadeśena ca nivṛttipariṇāmo hiṃsādibhyo nekaprakāraḥ kramākramasvabhāvaviśeṣātmakasyātmano nekāṃtavādināṃ siddho na punar nityādyekāṃtavādina iti teṣām eva bahuvidhavratam upapannaṃ nānyasyety upasaṃhṛtya darśayann āha

iti saptamādhyāyasya prathamam āhnikam

atha saddarśanādīnāṃ sallekhanāṃtānāṃ caturdaśānām apy atīcāraprakaraṇe samyaktvāticārapratipādanārthaṃ tāvad āha

jīvāditattvārtheṣu ratnatrayamokṣamārgeṃ tatpratipādake vāgame tatpraṇetari ca sarvajñe sadasattvābhyām anyathā vā saṃśītiḥ śaṃkā saddarśanaphalasya viṣayopabhogasyehāmutra cākāṃkṣaṇam ākāṃkṣā āptāgamapadārtheṣu saṃyamādhāre ca jugupsā vicikitsā sugatādidarśanāny anyadṛṣṭayas tadāśritā vā pumāṃsas teṣaṃ praśaṃsāsaṃstavau anyadṛṣṭipraśaṃsāsaṃstavau ta ete samyagdṛṣṭer guṇasya tadgate vātīcārāḥ paṃca pratipattavyāḥ kaḥ punaḥ praśaṃsāsaṃstavayoḥ prativiśeṣaḥ ity ucyate vāṅmānasaviṣayabhedāt praśaṃsāsaṃstavayor bhedaḥ manasā mithyādṛṣṭijñānādiṣu guṇodbhāvanābhiprāyaḥ praśaṃsā vacasā tadbhāvanaṃ saṃstava iti pratyekaṃ prakaraṇād agāryavadhāraṇam iti cen na samyagdṛṣṭigrahaṇasyobhayārthatvāt saty apy agāriprakaraṇe nāgāriṇa eva samyagadṛṣṭer itīṣṭam avadhāraṇaṃ sāmānyataḥ samyagdṛṣṭyadhikāre pi punar iha samyagdṛṣṭigrahaṇasyāgāryagārasaṃbaṃdhanārthatvāt etenānagārasyaivety avadhāraṇam apāstaṃ uttaratrāgārigrahaṇānuvṛtteḥ darśanamohodayād aticaraṇam atīcāraḥ tattvārthaśraddhānātikramaṇam ity arthaḥ nanu ca na paṃcāticāravacanaṃ yuktam aṣṭāṃgatvāt samyagdarśanasyātikramaṇānāṃ tāvattvam iti cen na atraivāṃtarbhāvāt niḥśaṃkitatvādyaṣṭāṃgaviparītācārāṇām aṣṭavidhatvaprasaṃge trayāṇāṃ vātsalyādiviparītānām avātsalyādīnām anyadṛṣṭipraśaṃsādinā sajātīyānāṃ tatraivāṃtarbhāvāt vratādyatīcārāṇāṃ paṃcasaṃkhyāvyākhyānaprakārāṇām api paṃcasaṃkhyābhidhānāt kutaḥ punar amī darśanasyāticārā ity āha

śaṃkādayaḥ saddarśanasyātīcārā eva mālinyahetutvāt ye tu na tasyātīcārā na te tanmālinyahetavo yathā tadviśuddhihetavas tattvārthaśravaṇādyarthās tadvināśahetavo vā darśanamohodayādayas tanmālinyahetavaś caiva te tasmāt tadatīcārā iti yuktivacanaṃ pratyeyaṃ

vrataśīleṣu kiyaṃto tīcārā ity āha

atīcārā ity anuvṛttiḥ vratagrahaṇam evāstv iti cen na śīlaviśeṣadyotanārthatvāt śīlagrahaṇasya digviratyādīnāṃ hi vratalakṣaṇasyābhisaṃdhikṛtaniyamarūpasya sadbhāvād vratatve pi tathābhidhāne pi ca śīlatvaṃ prakāśyate vrataparirakṣaṇaṃ śīlam iti śīlalakṣaṇopapatteḥ sāmarthyād gṛhisaṃpratyayaḥ baṃdhanādayo hy atīcārā vakṣyamāṇā nānagārasya saṃbhavatīti sāmarthyād gṛhiṇa eva vrateṣu śīleṣu paṃca paṃcātīcārāḥ pratīyaṃte paṃca paṃceti vīpsāyāṃ dvitvaṃ vrataśīlātīcārāṇām anayavena paṃcasaṃkhyayā vyāpyatvāt paṃcaśa iti laghunirdeśe saṃbhavaty api paṃca paṃceti vacanam abhivākyārthaṃ yathākramavacanaṃ vakṣyamāṇātīcārakaram asaṃbaṃdhanārthaṃ

atha evāha

tatrādyasyāṇuvratasya ketīcārā ity āha

abhimatadeśe gatinirodhahetur baṃdhaḥ prāṇipīḍāhetur badhaḥ kaśādyabhighātamātraṃ na tu prāṇavyaparepaṇaṃ tasya vratanāśarūpatvāt chedo ṃgāpanayanaṃ nyāyyabhāratiriktabhāravāhanam atibhārāropaṇaṃ kṣutpipāsābādhanam annapānanirodhaḥ kuto mī paṃcāhiṃsāṇuvratasyātīcārā ity āha

pūrvavadanumānaprayogaḥ pratyetavyaḥ

atha dvitīyasyāṇuvratasya ke tīcārāḥ paṃcety āha

mithyānyathāpravartanam atisaṃdhāpanaṃ vā mithyopadeśaḥ sarvathaikāṃtapravartanavat sacchāstrānyathākathanavat parātisaṃdhāyakaśāstropadeśavac ca saṃvṛtasya prakāśanaṃ rahobhyākhyānaṃ strīpuruṣānuṣṭhitaguptakriyāviśeṣaprakāśanavat paraprayogād anyānuktāpaddhatikarma kūṭalekhakriyā evaṃ tenoktam anuṣṭhitaṃ ceti vacanābhiprāyalekhanavat hiraṇyādinikṣepa alpasaṃkhyānujñāvacanaṃ nyāsāpahāraḥ śatanyase navatyanuṣṭhānavat arthādibhiḥ paragṛhyaprakāśanaṃ sākāram aṃtrabhedaḥ arthaprakaraṇādibhir anyākūtam upalabhyāsūyādinā tatprakāśanavat katham ete atīcārā ity āha

yathādyavratasya mālinyahetutvād baṃdhādayo tīcārās tathā dvitīyasya miṃthyopadeśādayas tadaviśeṣāt tanmālinyahetutvaṃ punas teṣāṃ tacchuddhivirodhitvāt

atha tṛtīyasya vratasya ke tīcārā ity āha

moṣakasya tridhā prayojanaṃ stenaprayogaḥ corānītagrahaṇaṃ tadāhṛtādānaṃ ucitād anyathā dānagrahaṇam atikramaḥ viruddharājye saty atikramaḥ viruddharājyātikramaḥ kūṭaprasthatulādibhiḥ krayavikrayaprayogo hīnādhikamānonmānaṃ kṛtrimahiraṇyādikaraṇaṃ pratirūpakavyavahāraḥ kuto mī tṛtīyasya vratasyātīcārā ity āha

atha caturthasyāṇuvratasya ketīcārā ity āha

sadvedyacāritramohodayād vivahanaṃ vivāhaḥ parasya vivāhas tasya karaṇaṃ paravivāhakaraṇaṃ ayanaśīletvarī saiva kutsitā itvarikā tasyāṃ parigṛhitāyām aparigṛhītāyāṃ ca gamanamitvarikāparigṛhītāparigṛhītāgamanaṃ anaṃgeṣu krīḍā anaṃgakrīḍā kāmasya pravṛddhaḥ pariṇāmaḥ kāmatīvrābhiniveśaḥ dīkṣitātibālātiryagyonyādīnām anupasaṃgraha iti cen na kāmatīvrābhiniveśagrahaṇāt siddheḥ ta ete caturthāṇuvratasya kuto tīcārā ity āha

svadārasaṃtoṣavratavihananayogyā hi tadatīcārā na punas tadvighātina eva pūrvavat

atha paṃcamavratasya ke tīcārā ity āha

kṣetravāstvādīnāṃ dvayor dvayor dvaṃdvaḥ prāk kupyāt tīvralobhābhiniveśāt pramāṇātirekās teṣām atikramāḥ paṃca kuto tīcārā ity āha

saṃtoṣanirghātānukūlakāraṇatvād dhi tadatīcārāḥ syur na punaḥ samarthakāraṇatvāt pūrvavat

atha digvirateḥ ke tikramāḥ parety āha

parimitadigavadhivyatilaṃghanam atikramaḥ sa tredhā ūrdhvādhas tiryagviṣayabhedāt tatra parvatādyārohaṇād ūrdhvātikramaḥ kūpāvataraṇāder adhotivṛttiḥ bilapraveśādes tiryagatīcāraḥ abhigṛhītāyā diśo lobhāveśād ādhikyābhisaṃbaṃdhaḥ kṣetravṛddhiḥ icchāparimāṇe ṃtarbhāvāt paunar uttayam iti cen na tasyānyādhikaraṇatvāt tadatikramaḥ pramādamohavyāsaṃgādibhiḥ ananusmaraṇaṃ smṛtyaṃtarādhānaṃ kasmāt punar amī prathamasya śīlasya paṃcātīcārā ity āha

atha dvitīyasya ke tīcārā ity āha

tam ānayety ājñāpanam ānayanaṃ evaṃ kurv iti viniyogaḥ praṣye prayogaḥ abhyutkāsikādikaraṇaṃ śabdānupātaḥ svavigrahaprarūpaṇaṃ rūpānupātaḥ loṣṭhādipātaḥ pudgalakṣepaḥ kutaḥ paṃcaite dvitīyasya śīlasya vyatikramā ity āha

atha tṛtīyasya śīlasya ke tīcārā ity āha

rāgodrekāt prahāsamiśro 'śiṣṭavākprayogaḥ kaṃdarpaḥ tad evobhayaṃ paratra duṣṭakāyakarmayuktaṃ kautkucyaṃ dhārṣṭyaprāyosaṃbaddhabahupralāpitvaṃ maukharyaṃ asamīkṣya prayojanādhikyena karaṇaṃ asamīkṣyādhikaraṇaṃ tattredhā kāyavāṅmanoviṣayabhedāt yāvatārthenopabhogaparibhogasyārthas tato nyasyādhikyam ānarthakyaṃ upabhogaparibhogavrate ṃtarbhāvāt paunaruktyaprasaṃga iti cen na tadarthānavadhāraṇāt kasmād ime tṛtīyaśīlasyātīcārā ity āha

atha caturthasya śīlasya ke tikramā ity āha

yogaśabdo vyākhyātārthaḥ duṣṭapraṇidhānam anyathā vā duḥpraṇidhānaṃ anādaro nutsāhaḥ anaikāgryaṃ smṛtyanupasthānaṃ manoduḥpraṇidhānaṃ tad iti cen na tadvratād anyāciṃtanāt kutaś caturthasya śīlasyātikramā ity āha

paṃcamasya śīlasya ke tīcārā ity āha

pratyavekṣaṇaṃ cakṣuṣo vyāpāraḥ pramārjanam upakaraṇopakāraḥ tasya pratiṣedhaviśiṣṭasyotsargādibhiḥ saṃbaṃdhas tenāpratyavekṣitāpramārjitadeśe kvacid utsargas tādṛśasya kasyacid upakaraṇasyādānaṃ tādṛśe ca kvacic chayanīyasthāne saṃstaropakramaṇam iti trīṇyabhihitāni bhavaṃti tathāvaśyakeṣv anādaraḥ smṛtyanupasthānaṃ ca kṣudarditatvāt proṣadhopavāsānuṣṭhāyinaḥ syād iti tasyaite paṃcātīcārāḥ kuta ity āha

yata iti śeṣaḥ

ṣaṣṭhasya śīlasya ke tīcārā ity āha

saha cittena vartata iti sacittaṃ tadupaśliṣṭaḥ saṃbaṃdhaḥ tadvyatikīrṇas tanmiśraḥ pūrveṇāviśiṣṭa iti cen na tatra saṃsargamātratvāt pramādasaṃmohābhyāṃ sacittādiṣu vṛttir deśaviratasyopabhogaparibhogaviṣayeṣu parimiteṣv apīty arthaḥ dravo vṛṣyaṃ cābhiṣavaḥ asamyak pakvo duḥpakvaḥ ta ete tikramāḥ paṃca katham ity āha

saptamasya śīlasya ke tikramā ity āha

sacitte nikṣepaḥ prakaraṇāt sacittenāpidhānaṃ anyadātṛdeyārpaṇaṃ paravyapadeśaḥ prayacchato py ādarābhāvo mātsaṃrya akāle bhojanaṃ kālātikramaḥ kuta ete ticārā ity āha

atha sallekhanāyāḥ ke ticārā ity āha

ākāṃkṣaṇam āśaṃsā avaśyaheyatve śarīrasyāvasthānādaro jīvitāśaṃsā jīvitasaṃkleśān maraṇaṃ prati cittānurodho maraṇāśaṃsā pūrvaṃ suhṛtsahapāṃśukrīḍanādyanusmaraṇaṃ mitrānurāgaḥ pūrvānubhūtaprītiviśeṣasmṛtisamanvāhāraḥ sukhānubaṃdhaḥ bhogākāṃkṣayā niyataṃ dīyate cittaṃ tasmiṃs teneti vā nidānaṃ ta ete saṃnyāsasyātikramāḥ katham ity āha

tad evaṃ śīlavrateṣv anaticārais tīrthakaratvasya paramaśubhanāmnaḥ karmaṇo hetur ity etasya puṇyāsravasya prapaṃcato niścayārthaṃ vrataśīlasamyaktvabhāvanātadaticāraprapaṃcaṃ vyākhyāya saṃprati śaktitas tyāgatapasī ity atra proktasya vyākhyānārtham upakramyate

svaparopakāro nugrahaḥ svaśabdo dhanaparyāyavacanaḥ kimartho yaṃ nirdeśa ity āha

na hi parakīyavittasyātisarjanaṃ dānaṃ svasyātisarga iti vacanāt svakīyaṃ hi dhanaṃ svam iti prasiddhaṃ dhanaparyāyavācinaḥ svaśabdasya tathaiva prasiddheḥ na caivaṃ svaduḥkhakāraṇaṃ paraduḥkhanimittaṃ vā sarvam āhārādikaṃ dhanaṃ bhavatīti tasyāpy atisargo dānam iti prasajyate sāmānyato nugrahārtham iti vacanāt svānugrahārthasya vāparānugrahārthasya ca ghanasyātisargo dānam iti vyavasthiteḥ tena ca viśeṣaṇena svamāṃsādidānaṃ svāpāyakāraṇaṃ parasyāvadyanibaṃdhanaṃ ca pratikṣiptam ālakṣyate tasya svaparayoḥ paramāpakārahetutvāt

kutas tasya dānasya viśeṣa ity āha

pratigrahādikramo vidhiḥ viśeṣo guṇakṛtaḥ tasya pratyekam abhisaṃbaṃdhaḥ tapaḥsvādhyāyaparivṛddhihetutvādir dravyaviśeṣaḥ anasūyā'viṣādādir dātṛviśeṣaḥ mokṣakāraṇaguṇasaṃyogaḥ pātraviśeṣaḥ etad evāha

kuto yaṃ vidhyādīnāṃ yathodito viśeṣaḥ syād ity āha

vidhidravyadātṛpātrāṇāṃ hi viśeṣaḥ svakāraṇaviśeṣāt tac ca kāraṇaṃ bāhyam anekadhā dravyakṣetrakālabhāvabhedāt āṃtaraṃ cānekadhā śraddhāviśeṣādipariṇāmaḥ kaḥ punar asau vidhyādīnāṃ viśeṣaḥ prakhyāto yato dānasya viśeṣataḥ phalaviśeṣasaṃpādanaḥ syād ity āha

sāmagrībhedād dhi dānaviśeṣaḥ syāt kṛpyādiviśeṣād bījaviśeṣavat nirātmakatve sarvabhāvānāṃ vidhyādisvarūpābhāvaḥ kṣaṇikatvāvadhivijñānasya tadabhisaṃbaṃdhābhāvaḥ nityatvājñatvaniḥkriyatvāc ca tadabhāvaḥ kriyāguṇasamavāyād upapattir iti cen na tatpariṇāmābhāvāt kṣetrasya vācetanatvāt syādvādinas tadupapattir anekāṃtāśrayaṇāt tathā hi

kiṃcid dhi vastu viśuddhāṃtaram apātrebhyo pi dattaṃ saphalam eva saṃkleśadurgataṃ tu pātrebhyo dattaṃ na pracuram api saphalaṃ kadācid upapadyate 'tiprasaṃgāt m adattam api pātrebhyo 'pātrebhyaś ca śubham eva phalaṃ janayati saṃkleśāṃgāpradānasyaiva śreyaskaratvāt tataḥ pātrāyāpātrāya vā syād dānaṃ saphalaṃ syād adānaṃ syād ubhayaṃ syād avaktavyaṃ ca syād dānaṃ vā vaktavyaṃ ceti syādvādinayapramāṇamayajyotiḥpratāno apasāritasakalakunayatimirapaṭalaḥ samyaganekāṃtavādidinakara eva vibhāgena vibhāvayituṃ prabhavati na punar itaro janaḥ kūpam aṃḍūkavatpārāvāravārivijṛṃbhitam iti prāyeṇoktaṃ purastāt pratipattavyam

iti saptamādhyāyasya dvitīyam āhnikam

iti śrīvidyānaṃdiācāryaviracite tattvārthaślokavārtikālaṃkāre saptamo 'dhyāyaḥ samāptaḥ

mithyādarśanaṃ kriyāsvaṃtarbhūtaṃ viratipratipakṣabhūtāpy aviratiḥ ājñāvyāpādanānākāṃkṣakriyāyām aṃtarbhāvaḥ pramādasya kaṣāyāḥ krodhādayaḥ proktāḥ yogāḥ kāyādivikalpāḥ prakḷptāḥ mithyādarśanaṃ dvedhā naisargikaparopadeśanimittabhedāt tatropadeśanirapekṣaṃ naisargikaṃ paropadeśanimittaṃ caturvidhaṃ kriyākriyāvādājñānikavainayikamatavikalpāt caturaśītiḥ kriyāvādā iti kautkulyakaṃṭhaviddhiprabhṛtimatavikalpāt aśītiśatam akriyāvādānāṃ marīcikumārolūkakapilādidarśanabhedāt ājñānikavādāḥ saptaṣaṣṭisaṃkhyāḥ sākalyavākalyaprabhṛtidṛṣṭibhedāt vainayikānāṃ dvātriṃśat vaśiṣṭaparāśarādimatabhedāt ete mithyādarśanopadeśās trīṇi śatāni triṣaṣṭyuttarāṇi baṃdhahetavaḥ prāṇivadhanimittatvād adharmahetutvasiddheḥ āgamaprāmāṇyāt prāṇivadho dharmahetur iti cen na tasyāgamatvāsiddher anavasthānāt paramāgame prasiddhatvāt tadasiddhir iti cen na atiśayajñānākaratvāt anyatrāpy atiśayajñānadarśanād iti cen na ata eva teṣāṃ saṃbhavāt śraddhāmātram iti cen na bhūyasāmupalabdheḥ ratnākaravat tadudbhavatvāt teṣām api prāmāṇyam iti cen na nissāratvāt kaṃtvādivat sarveṣām aviśeṣaprasaṃgāt yajñakarmaṇo nyatra vadhaḥ pāpāyeti cen na ubhayatra tulyatvāt tādarthyāt sarvasyeti cen na sādhyatvāt anyathopayoge doṣaprasaṃgāt maṃtraprādhānyād adoṣa iti cen na pratyakṣavirodhāt hiṃsādoṣāvinivṛtteḥ niyatapariṇāmanimittasyānyathā vidhiniṣedhāsaṃbhavāt kartur asaṃbhavāc ca paṃcavidhaṃ vā mithyādarśanaṃ aviratikaṣāyayogā dvādaśapaṃcaviṃśatitrayodaśabhedāḥ pramādo nekavidhaḥ samudāyāvayavayor baṃdhahetutvaṃ vākyaparisamāpter vaicitryāt avirateḥ pramādasyāviśeṣa iti cen na viratasyāpi pramādadarśanāt kaṣāyāviratyor abheda iti cen na kāryakāraṇabhedopapatteḥ kutaḥ punar mithyādarśanādayaḥ paṃca baṃdhahetava ity āha

puṃso baṃdhahetava iti vacanāt pradhānakṣaṇikacittasya saṃtānasya ca vyavacchedaḥ svamithyādarśanādayaḥ iti nirdeśāt pradhānapariṇāmās te puṃso baṃdhahetava iti vyudastaṃ kṛtanāśākṛtābhyāgamaprasaṃgāt baṃdhasya mithyādarśanādyanvayavyatirekānuvidhānāt taddhetukatvasiddhiḥ nanu ca mokṣakāraṇatraividhyopadeśāt baṃdhakāraṇapāṃcavidhyaṃ viruddham ity āśaṃkāyām āha

nirṇītaprāyaṃ caitan na punar ucyate

ko yaṃ baṃdha ity āha

punaḥ kaṣāyagrahaṇam anuvāda iti cen na karmaviśeṣāśayavācitvāj jaṭharāgnivat jīvābhidhānaṃ pracoditatvāt jīvasya hi katham amūrtena karmaṇā baṃdha iti paraiḥ prācodi tato jīva ity abhidhīyate jīvanāvinirmuktatvād vā jīvanaṃ hy āyus tenāvinirmukta evātmā karmapudgalānādatte 'taś ca jīvābhidhānaṃ yuktaṃ karmaṇo yogyān pudgalānādatta iti pṛthagvibhaktyuccāraṇaṃ vākyāṃtarajñāpanārthaṃ tena karmaṇo jīvaḥ sakaṣāyo bhavati pūrvopāttād ity ekaṃ vākyaṃ sakaṣāyatvāt pūrvam akarmakasya muktavatsakaṣāyatvāyogāt tathā karmaṇo yogyān pudgalānādatte jīvaḥ sakaṣāyatvāt iti dvitīyaṃ vākyaṃ karmayogyapudgalādānāt pūrvamakaṣāyasya kṣīṇakaṣāyādivattadaghaṭanāt tato jīvakarmaṇor anādibaṃdha ity uktaṃ bhavati bījāṃkuravat sakaṣāyatvakarmayogyapudgalādānayor bhāvadravyabaṃdhasvabhāvayor nimittanaimittikabhāvavyavasthānāt pudgalavacanaṃ karmaṇas tādātmyakhyāpanārthaṃ pudgalātmakaṃ dravyakarma na punar anyasvabhāvaṃ tad asiddham iti cen na amūrter anugrahopaghātābhāvāt na hy amūrtir ātmaguṇo jīvasyāmūrter anugrahopaghātau kartum alaṃ kālavadākāśādīnāṃ mūrtimatas tu paudgalikasya karmaṇo nugrahopaghātakaraṇam amūrte py ātmani kathaṃcin na virudhyate tadanādibaṃdhaṃ prati tasya mūrtimattvaprasiddher anyathā baṃdhāyogāt ādatte iti pratijñātopasaṃhārārthaṃ tathā hi yo yaḥ śubhāśubhaphaladāyidravyayogyān pudgalānādatte sa sa sakaṣāyo yathā tādṛśaḥ sa sa karmaṇo yogyān pudgalānādatte yathobhayavādiprasiddhaḥ śubhāśubhaphalagrāsādipudgalādāyī rakto dviṣṭo vā sakaṣāyaś ca vivādāpannaḥ saṃsārī tasmāt karmaṇo yogyān pudgalānādatte iti pratijñātopasaṃhāraḥ pratipattavyaḥ atas tadupaśleṣo baṃdhaḥ tadbhāvo madirāpariṇāmavat savacanam anyanivṛttyarthaṃ karmaṇo yogyānāṃ sūkṣmaikakṣetrāvagāhinām anaṃtānām ādānād ātmanaḥ kaṣāyārdrīkṛtasya pratipradeśaṃ tadupaśleṣo baṃdhaḥ sa eva baṃdho nānyaḥ saṃyogamātraṃ svaguṇaviśeṣasamavāyo veti tātparyārthaḥ kaṣāyārdrīkṛte jīve karmayogyapudgalānāṃ karmapariṇāmasya bhāvād guḍodakadhātakīkusumādyārdrabhājanaviśeṣe madirāyogyapudgalānāṃ madirāpariṇāmavat karaṇādisādhano baṃdhaśabdaḥ tasyopacayāpacayasadbhāvaḥ karmaṇa āyavyayadarśanāt vrīhiko ṣṭhāgāravat karmaṇām āyavyayadarśanāt tatphalāyavyayānubhavanāt siddhaṃ tato numitānumānaṃ etad evāha

kathaṃ panaḥ pudgalāḥ karmapariṇāmayogyāḥ kecid upapadyaṃte ity āha

pudgalā eva karmapariṇāmabhājo mūrtadravyasaṃbaṃdhena vipacyamānatvāc chālibījādivad ity uktaṃ purastāt tataḥ karmaṇo yogyāḥ pudgalāḥ kecit saṃty eva

so yaṃ sāmānyato baṃdhaḥ pratipāditas tatprakāragratipādanārtham āha

akartarīty anuvṛtter apādānasādhanā prakṛtiḥ bhāvasādhanau sthityanubhavau karmasādhanaḥ pradeśaśabdaḥ prakṛtiḥ svabhāva ity anarthāntaraṃ svabhāvāpracyutiḥ sthitiḥ tadrasaviśeṣo nubhavaḥ iyattāvadhāraṇaṃ pradeśaḥ vidhiśabdaḥ prakāravacanaḥ tasya vidhayas tadvidhayo baṃdhaprakārāḥ prakṛtyādaya ity arthaḥ tad evāha

baṃdhasya bhedād evaṃ hi baṃdho bhidyate nānyathā baṃdhavyāni ca karmāṇi prakṛtyāvasthitāni prakṛtibaṃdhavyapadeśaṃ labhaṃte tāny evātmapradeśavṛttīni pradeśabaṃdhavyapadeśaṃ samayād ūrdhvasthitiparyayākrāṃtāni sthitibaṃdhavyapadeśaṃ phaladānapraśaktilakṣaṇānubhavaparyayākrāṃtāny anubhavabaṃdhavyapadeśam iti śobhanaṃ sūtritāḥ prakṛtyādividhayo baṃdhasya tatra yoganimittau prakṛtipradeśau sthityanubhavau kaṣāyahetukau ādyo dvedhā mulottaraprakṛtibhedāt

tatra mūlaprakṛtibaṃdhaṃ tāvad āha

sāmānādhikaraṇye sati pūrvottaravacanavirodha iti cen na ubhayanayadharmavivakṣāsadbhāvāt tayor ekavacanabahuvacanaprayogopapatteḥ pramāṇaṃ śrotāra iti sāmānyaviśeṣayor ekatvabahutvavyavasthiter yathāsaṃbhavaṃ kartrādisādhanatvaṃ jñānāvaraṇādiśabdānāṃ prayogapariṇāmād āgacchad evāviśiṣṭaṃ karma jñānāvaraṇādiviśeṣair vibhidyate annāder vātādivikāravat jñānāvaraṇam eva moha iti cen na arthāṃtarabhāvāt kāryabhede ca kāraṇānyatvāt jñānāvaraṇasya hi kāryaṃ jñānaṃ mohasya tattvārthaśraddhānam acāritraṃ ceti etena jñānadarśanāvaraṇayor anyatvam uktaṃ tatkāryayor ajñānādarśanayor anyatvāt tadāvriyamāṇayoś ca jñānadarśanayor anyatvaṃ prayuktaṃ bhedasādhanaṃ jñānāvaraṇasyāviśeṣe pi pratyāsravaṃ matyādiviśeṣo jalavat etenetarāṇi vyākhyātāni darśanāvaraṇādīny api pratyāsravaṃ mūlottaraprakṛtivikalpabhāṃji vibhāvyaṃte sakalakarmaprakṛtīnāṃ kāryaviśeṣānumeyatvād iṃdriyaśaktiviśeṣavat tad evāha

kaścid āha pudgaladravyasyaikasyāvaraṇasukhaduḥkhādinimittatvānupapattirvirodhāt iti sa vinivāryate na vā tatsvābhāvyādvanher dāhapākapratāpaprakāśasāmarthyavat anaikāṃtikatvāc ca dravyasya naikatvādirūpeṇānaikāṃtikatvaṃ yato virodhaḥ parābhiprāyeṇeṃdriyāṇāṃ bhinnajātīyānāṃ kṣīrādyupabhoge vṛddhivat vṛddhir ekaiveti cen na pratīṃdriyaṃ vṛddhibhedāt tathaivātulyajātīyenānugrahasiddhiḥ tena cetanasyātmano 'cetanaṃ karmānugrāhakaṃ siddhaṃ bhavati kim etāvān eva prakṛtibaṃdhavikalpo nety ākhyāyate ekādisaṃkhyeyavikalpaś ca śabdataḥ tatraikas tāvatsāmānyāt karmabaṃdho viśeṣāṇām avivakṣitatvāt senāvacanavat sa eva puṇyapāpabhedād dvividhaḥ svāmibhṛtyabhedāt senāvat trividhaś cānādiḥ sāṃtaḥ anādir anaṃtaḥ sādiḥ sāṃtaś ceti bhujākārālpatarāvasthitabhedād vā prakṛtyādibhedāc caturvidhaḥ dravyādibhedāt paṃcavidhaḥ ṣaḍjīvanakāyabhedāt ṣoḍhā rāgadveṣamohakrodhamānamāyālobhahetubhedāt saptavidhaḥ jñānāvaraṇādivikalpād aṣṭavidhaḥ evaṃ saṃkhyeyā vikalpāḥ śabdato yojanīyāḥ caśabdād avasthāyāḥ sthānavikalpād asaṃkhyeyāḥ pradeśaskaṃdhapariṇāmabhedād anaṃtāḥ jñānāvaraṇādyanubhavāvibhāgaparicchedāpekṣayā vā kramayojanajñānenātmano dhigamād jñānāvaraṇaṃ sarveṣām ādāv uktaṃ tato darśanāvaraṇam anākāropalabdheḥ tadanaṃtaraṃ vedanīyavacanaṃ tadavyabhicārāt tato mohābhidhānaṃ tadvirodhāt āyurvacanaṃ tatsamīpe tannibaṃdhanatvāt tadanaṃtaraṃ nāmavacanaṃ tadudayāpekṣatvāt prāyo nāmodayasya tato gotravacanaṃ prāptaśarīrādilābhasya saṃśabdanābhivyakteḥ pariśeṣād aṃte aṃtarāyavacanaṃ

athottaraprakṛtibaṃdhaṃ pratipipādayiṣus tatsaṃkhyābhedān sūtrayann āha

paṃcādipaṃcāṃtānāṃ dvaṃdvapūrvo nyapadārthanirdeśaḥ dvitīyagrahaṇam iti cen na pariśeṣāt siddheḥ pūrvatrādyavacanāt iha hi pariśeṣād eva dvitīya uttaraprakṛtibaṃdha iti siddhyati bhedaśabdaḥ pratyekaṃ parisamāpyate yathākramaṃ yathānupūrvaṃ tena jñānāvaraṇaṃ paṃcabhedam iti ādyasaṃbaṃdhaḥ paripāṭyā draṣṭavyaḥ etad evāha

tatra keṣāṃ jñānānāṃ paṃcānām āvriyamāṇā nāmāvṛtikāryabhedāt paṃcabhedaṃ jñānāvaraṇam ity āha

matyādīny uktalakṣaṇāni matyādīnām iti pāṭho laghutvād iti cen na pratyekam abhisaṃbaṃdhārthatvāt tena paṃca jñānāvaraṇāni siddhāni bhavaṃti paṃcavacanāt paṃcasaṃkhyāpratītir iti cen na pratyekaṃ paṃcatvaprasaṃgāt pratipadaṃ paṭhet mater āvaraṇaṃ śrutasyāvaraṇam ityādyabhisaṃbaṃdhāt pratyekaṃ paṃcāvaraṇāni prasajyaṃte kaścid āha matyādīnāṃ sattvāsattvayor āvṛtyabhāva iti taṃ pratyāha navātrādeśavacanāt sataś cāvaraṇadarśanāt nabhaso ṃbhodharapaṭalavat matyādīnāṃ sattvaikāṃte vāsattvaikāṃte ca kṣāyopaśamikatvavirodhāt kathaṃcit satām evāvaraṇasaṃbhavaḥ arthāṃtarābhāvāc ca pratyākhyānāvaraṇavat yasyodaye hy ātmanaḥ pratyākhyānapariṇāmo notpadyate tatpratyākhyānāvaraṇaṃ na punar arthāṃtaraṃ pratyākhyānam āvṛtasyābhāvāt tadvadātmano yat kṣayopaśame sati matijñānādirūpatayotpattis tan matyādyāvaraṇaṃ na punar arthāṃtaraṃ matyādijñānam āvṛtasyāsaṃbhavāt apara āha abhavyasyottarāvaraṇadvayānupapattis tadabhāvāt na ca uktatvāt kim uktam iti cet ādeśavacanāt sataś cāvaraṇadarśanāt bhāvāṃtarābhāvāc ceti dravyārthādeśāt sator api manaḥparyayakevalajñānayor āvaraṇopagame syādvādināṃ nābhavyasya bhavyatvaprasaṃgaḥ kadācit tadāvaraṇavigamāsaṃbhavāt paryāyārthādeśād asator api tayor āvaraṇaghaṭanād utpattipratibaṃdhino py āvaraṇatvaprasiddheḥ tayor abhāvyād arthāṃtarayor abhāvāc ca na kaścid doṣaḥ na ca manaḥparyayādisadasattvamātrāt dravyato bhavyetaravibhāgaḥ kiṃ tarhi samyaktvādivyaktibhāvābhāvābhyāṃ bhavyābhavyatvavikalpaḥ kanaketarapāṣāṇavat na ca jñānāvaraṇodayād ajño tiduḥkhitas tato nādir eva paramanirvṛttir iti darśanam upapannaṃ kutaḥ punar matyādyāvaraṇasiddhir ity āha

saty apy ātmany upādānahetau kālākāśādau samāne viṣaye ca yogyadeśavartiny āhāraparopadeśābhyāsādau ca kasyacin matyādijñānaviśeṣāṇām abhāvāt tato nyat kāraṇam adṛṣṭam anumīyate tattadāvaraṇam eva bhavitum arhatīti niścayaḥ

atha darśanāvaraṇaṃ navabhedaṃ katham ity āha

cakṣurādīnāṃ darśanāvaraṇasaṃbaṃdhād bhedanirdeśaḥ cakṣuracakṣuravadhikevalānāṃ darśanāvaraṇānīti madakhedaklamavinodanārthaḥ svāpo nidrā uparyupari tadvattir nidrānidrā pracalayatyātmānam iti pracalā paunaḥpunyena saivāhitavṛttiḥ pracalāpracalā svapne yayā vīryaviśeṣāvirbhāvaḥ sā styānagṛddhiḥ styāne svapne gṛdhyati dīpyate raudrabahukarma karoti yadudayād ity arthaḥ nānādhikaraṇābhāvād vīpsānupapattir iti cen na kālādibhedena tadbhedasiddheḥ paṭurbhavān paṭudeśīvat paṭutara eṣa sa iti yathā deśabhedād api mathurāyāṃ dṛṣṭasya punaḥ pāṭaliputre dṛśyamānasya tattvavat tatraikasminn apy ātmani kāladeśabhedāt nānātvabhāji vīpsā yuktā nidrānidrā pracalāpracaleti ābhīkṣṇye vā dvitvaprasiddhiḥ yathā gehaṃ geham anupraveśam āsta iti nidrādikarmasadvedyodayāt nidrādipariṇāmasiddhiḥ nidrādīnām abhedenābhisaṃbaṃdhavirodha iti cen na vivakṣātaḥ saṃbaṃdhāt cakṣuracakṣurdarśanāvaraṇodayāc cakṣurādīṃdriyālocanavikalaḥ avadhidarśanāvaraṇodayād avadhidarśanaviprayuktaḥ kevaladarśanāvaraṇodayād anāvirbhūtakevaladarśanaḥ nidrānidrānidrodayāt tamomahātamo vasthā pracalāpracalāpracalodayāc calanāticalanabhāvaḥ etad evāha

caturṇāṃ hi cakṣurādidarśanānām āvaraṇāc caturvidham avabodhyaṃ tadāvriyamāṇabhedāt tadbhedasiddheḥ nidrādayaś ca paṃca darśanāvaraṇānīti bhedābhedābhyām abhisaṃbaṃdho trāviruddha evety uktaṃ

atha tṛtīyasyottaraprakṛtibaṃdhasya bhedapradarśanārtham āha

yasyodayād devādigatiṣu śārīramānasasukhaprāptis tatsadvedyaṃ yat phalaṃ duḥkham anekavidhaṃ tad asadvedyaṃ tad evopadarśayati

atha caturthasyottaraprakṛtibaṃdhasya bhedopadarśanārtham āha

darśanādibhis tridvinavaṣoḍaśabhedānāṃ yathāsaṃkhyena saṃbaṃdhaḥ darśanamohanīyaṃ tribhedaṃ cāritramohanīyaṃ dvibhedaṃ akaṣāyavedanīyaṃ navavidhaṃ kaṣāyavedanīyaṃ ṣoḍaśavidham iti tatra darśanamohanīyaṃ tribhedaṃ samyaktvamithyātvatadubhayānīti tadbaṃdhaṃ pratyekaṃ bhūtvā satkarma pratītya tredhā cāritramohanīyaṃ dvedhā akaṣāyakaṣāyabhedāt kaṣāyapratiṣedhaprasaṃga iti cet na īṣadarthatvān na ñaḥ akaṣāyavedanīyaṃ navavidhaṃ hāsyādibhedāt kaṣāyavedanīyaṃ ṣoḍaśavidham anaṃtānubaṃdhyādivikalpāt kuto mohasyāṣṭāviṃśatiḥ prakṛtayaḥ siddhā ity āha

prasiddhāny eva hi mohaprakṛtīnām aṣṭāviṃśates tattvārthāśraddhānādīni kāryāṇi mithyātvādīnām iheti na pratanyate tatas tadupalaṃbhāt tāsām anumānam anavadyam anyathā tadanupapatter dṛṣṭakāraṇavyabhicārāc ca

athāyuruttaraprakṛtibaṃdhabhedam upadarśayann āha

āyūṃṣīti śeṣaḥ nārakādibhavasaṃbaṃdhenāyurvyapadeśaḥ yadbhāvābhāvayor jīvitamaraṇaṃ tadāyuḥ annādi tannimittam iti cen na tasyopagrāhakatvāt devanārakeṣu vānnādyabhāvāt narakeṣu tīvraśītoṣṇavedaneṣu yan nimittaṃ dīrghajīvanaṃ tan narakāyuḥ kṣutpipāsāśītoṣṇavātādikṛtopadravapracureṣu tiryakṣu yasyodayād vasanaṃ tattairyagyonaṃ śārīramānasasukhaduḥkhabhūyiṣṭheṣu manuṣyeṣu janmodayān mānuṣyāyuṣaḥ śārīramānasasukhaprāyeṣu deveṣu janmodayād devāyuṣaḥ kuta etāny āyūṃṣi siddhānīty āha

atha nāmottaraprakṛtibaṃdhabhedadarśanārtham āha

kutaḥ punar ime nāmnaḥ prakṛtibhedāḥ samanumīyaṃta ity āha

yad udayād ātmā bhavāṃtaraṃ gacchati sā gatiḥ tatrāvyabhicārisādṛśyaikīkṛto rthātmā jātiḥ yad udayād ātmanaḥ śarīranirvṛttis taccharīranāma yad udayād aṃgoṣāṃgavivekas tadaṃgopāṃganāma yan nimittā pariniṣpattis tannirmāṇaṃ śarīranāmakarmodayopāttānāṃ yato nyonyasaṃśleṣaṇaṃ tadbaṃdhanaṃ avivarabhāvenaikatvakaraṇaṃ saṃghātanāma yad dhetukā śarīrākṛtinivṛttis tatsaṃsthānanāma yad udayād asthibaṃdhanaviśeṣas tatsaṃhananaṃ yad udayāt sparśarasagaṃdhavarṇavikalpāṣṭapaṃcadvipaṃcasaṃkhyās tāni sparśādināmāni yad udayāt pūrvaśarīrākāravināśas tad ānupūrvyanāma yan nimittamagurulaghutvaṃ tad agurulaghu nāma yad udayāt svayaṃ kṛto baṃdhanādyupaghātas tad upaghātanāma yan nimittaḥ paraśastrāghātanaṃ tatparaghātanāma yad udayān nirvṛttamātapanaṃ tad ātāpanāma yan nimittam udyotanaṃ tad udyotanāma yad dhetur ucchvāsas taducchvāsanāma vihāya ākāśaṃ tatra gatinirvartakaṃ vihāyogatināma ekātmopabhogakāpaṇaṃ śarīraṃ yatas tatpratyekaśarīranāma yato bahvātmasādhāraṇopabhogaśarīratā tatsādhāraṇaśarīranāma yad udayād dvīṃdriyādiṣu janma tattrasanāma yan nimitta ekeṃdriyeṣu prādurbhāvas tatsthāvaranāma yadudayād anyaprītiprabhavas tatsubhaganāma yadudayād rūpādiguṇopete py aprītis taddurbhaganāma yan nimittaṃ manojñasvaranirvartanaṃ tat susvaranāma tadviparītaṃ duḥsvaranāma yad udayād ramaṇīyatvaṃ tac chubhanāma tadviparītam aśubhanāma sūkṣmaśarīranirvartakaṃ sūkṣmanāma anyabādhākaraśarīrakāraṇaṃ bādaranāma yad udayād āhārādiparyāptinivṛttis tatparyāptināma ṣaḍvidhaṃ paryāptyabhāvahetur aparyāptināma sthirabhāvasya nirvartakaṃ sthiranāma tadviparītam asthiranāma prabhopetaśarīratākāraṇamādeyanāma niṣprabhaśarīrakāraṇam anādeyatānāma puṇyaguṇakhyāpanakāraṇaṃ yaśaskīrtināma yaśo guṇaviśeṣaḥ kīrtis tasya śabdanam iti na tayor anarthāṃtaratvaṃ tatpratyanīkaphalam ayaśaskīrtināma ārhaṃty animittakāraṇaṃ tīrthakaratvaṃ gaṇadharatvādīnām upasaṃkhyānam iti cen na anyanimittatvāt gaṇadharatvasya śrutajñānāvaraṇavīryāṃtarāyakṣayopaśamaprakarṣahetukatvāt cakravartitvāder uccair gotrodayanimittakatvāt tad eva tīrthakaratvasyāpīti cet na tīrthakaratvasya hi tannimittatve gaṇadharasya tatprasaṃgaś cakradharādeś ca na ca tad asti tato rthāṃtanimittaṃ yat tad arthāṃtaraṃ tattīrthakaranāmaiva ghātikṣayasya muṃḍasāmānyakevalyāder api bhāvān na tannibaṃdhanaṃ tasya śaṃkanīyaṃ chatratrayādiparamavibhūtiphalasya tato saṃbhavaniścayāt nanu ca vihāyogatyaṃtānāṃ pratyekaśarīrādibhir ekavākyatvābhāvaḥ kuta iti cet pūrveṣāṃ pratipakṣavirahād ekavākyatvābhāvaḥ pradhānatvāt tīrthakaratvasya pṛthaggrahaṇaṃ anyatvāc ca pratyekaśarīrādibhir ekavākyatvābhāvaḥ pratyetavyaḥ

gotrottaraprakṛtibaṃdhabhedaprakāśanārtham āha

gotraṃ dvividham uccair nīcair iti viśeṣaṇāt yasyodayāt loke pūjiteṣu kuleṣu janma taduccair gotraṃ garhiteṣu yat kṛtaṃ tan nīcair gotraṃ kutas tad evaṃvidhaṃ siddham ity āha

tathāṃtarāyottaraprakṛtibaṃdhāvabodhanārtham āha

dānādīnām aṃtarāyāpekṣayārthavyatirekanirdeśaḥ aṃtarāya ity anuvartanāt dānādipariṇāmavyāghātahetutvāt tadvyapadeśaḥ bhogopabhogayor aviśeṣa iti cen na gaṃdhādiśayanādibhedatas tadbhedasiddheḥ kutas te dānādyaṃtarāyāḥ prasiddhā ity āha

uktam eva prakṛtibaṃdhaprapaṃcam upasaṃharann āha

taduttaraprakṛtivaduttarottaraprakṛtīnām api prakṛtibaṃdhavyapadeśāt sāmānyato viśeṣataś ca prakṛtibaṃdhaḥ sthityādibaṃdhāpekṣayānya evānekadhoktaḥ tathā ca

iti aṣṭamādhyāyasya prathamam āhnikam

ādita iti vacanaṃ madhyāṃtanivṛttyarthaṃ tisṛṇām iti vacanam avadhāraṇārthaṃ aṃtarāyasya ceti kramabhedivacanaṃ samānasthitipratipattyarthaṃ uktaparimāṇaṃ sāgaropamakoṭīkoṭya iti dvitve bahutvānupapattir iti cen na rājapuruṣavattatsiddheḥ koṭīnāṃ koṭyaḥ koṭīkoṭya iti parābhidhānaṃ jaghanyasthitinivṛttyarthaṃ saṃjñipaṃceṃdriyaparyāptakasya parā sthitiḥ anyeṣām āgamāt saṃpratyayaḥ tad yathā ekeṃdriyasya paryāptakasyaikasāgaropamā saptabhāgās trayaḥ dvīṃdriyasya paṃcaviṃśatiḥ sāgaropamāṇāṃ saptabhāgās trayaḥ trīṃdriyasya paṃcāśatsāgaropamāṇāṃ caturiṃdriyasya sāgaropamaśatasya asaṃjñipaṃceṃdriyasya sāgaropamasahasrasya aparyāptasaṃjñipaṃceṃdriyasyāṃtaḥsāgaropamakoṭīkoṭyaḥ ekadvitricatuḥpaṃceṃdriyāsaṃjñināṃ ta eva bhāgāḥ palyopamāsaṃkhyeyabhāgonā iti paramāgamapravāhaḥ kutaḥ parā sthitir ākhyātaprakṛtīnām ity āha

atha mohanīyasya parāṃ sthitim upadarśayann āha

sāgaropamakoṭīkoṭyaḥ parā sthitir ity anuvartate iyam api parā sthitiḥ saṃjñipaṃceṃdriyasya paryāptakasya ekadvitricaturiṃdriyāṇām ekapaṃcaviṃśatipaṃcāśacchatasāgaropamāni yathāsaṃkhyaṃ teṣām evāparyāptakānām ekeṃdriyādīnāṃ palyopamāsaṃkhyeyabhāgonā saiva paryāptāsaṃjñipaṃceṃdriyasya sāgaropamasahasraṃ tasyaivāparyāptakasya sāgaropamasahasraṃ palyopamasaṃkhyeyabhāgonaṃ saṃjñino paryāptakasyāṃtaḥsāgaropamakoṭīkoṭya iti paramāgamārthaḥ

atha nāmagotrayoḥ kā parā sthitir ity āha

sāgaropamakoṭīkoṭyaḥ parā sthitir ity anuvartate iyam api parā saṃjñinaḥ paryāptakasyaikeṃdriyasya ekasāgaropamaḥ saptabhāgau dvau dvīṃdriyasya paṃcaviṃśateḥ sāgaropamāṇāṃ trīṃdriyasya paṃcāśataḥ caturiṃdriyasya śatasya asaṃjñinaḥ paṃceṃdriyasya sahasrasya saṃjñino paryāptakasyāṃtaḥsāgaropamakoṭīkoṭyaḥ ekeṃdriyādeḥ saiva sthitiḥ palyopamāsaṃkhyeyabhāgonā kathaṃ bādhavarjitam etatsūtradvayam ity āha

tato 'nyathā sthitir grāhakapramāṇābhāve naivety arthaḥ

athāyuṣaḥ kotkṛṣṭā sthitir ity āha

punaḥ sāgaropamagrahaṇāt koṭīkoṭinivṛttiḥ parā sthitir ity anuvartate iyam api parā sthitiḥ saṃjñinaḥ paryāptakasya itareṣāṃ yathāgamaṃ tad yathā asaṃjñinaḥ paṃceṃdriyasya paryāptasya palyopamāsaṃkhyeyabhāgaḥ śeṣāṇām utkṛṣṭā pūrvakoṭī iyam api tathaiva bādhavarjitety āha

karmaṇām aṣṭānām api parā sthitir iti śeṣaḥ

atha vedanīyasya kā'parā sthitir ity āha

sūkṣmasāṃparāye iti vākyaśeṣaḥ etad evāha

athāyuṣo naṃtarayoḥ karmaṇoḥ kā jaghanyā sthitir ity āha

muhūrtā ity anuvartate aparā sthitir iti ca sā ca sūkṣmasāṃparāye vibhāvyate tathā hi

athoktebhyo 'nyeṣāṃ karmaṇāṃ kā nikṛṣṭā sthitir ity āha

aparā sthitir ity anuvartate śeṣāṇi jñānadarśanāvaraṇāṃtarāyamohanīyāyūṃṣi tatra jñānadarśanāvaraṇāṃtarāyāṇāṃ sūkṣmasāṃparāye mohanīyasyānivṛttibādarasāṃparāye āyuṣaḥ saṃkhyeyavarṣāyuṣatiryagmanuṣyeṣu sarvakarmaṇāṃ sthitibaṃdham upasaṃharann āha

nirṇītā hi sthitiḥ sarvapadārthānāṃ kṣaṇād ūrdhvam api pratyabhijñānād abādhitasvarūpādbhedapratyayād utpādavināśavat tataḥ sthitimadbhiḥ karmabhir ātmanaḥ sthitibaṃdho 'nekadhā sūtrito navadyo boddhavyaḥ prakṛtibaṃdhavat

athānubhavabaṃdhaṃ vyācaṣṭe

viśiṣṭaḥ pāko nānāvidho vā vipākaḥ pūrvāsravatīvrādibhāvanimittaviśeṣāśrayatvāt dravyādinimittabhedena viśvarūpatvāc ca so nubhavaḥ kathyate śubhapariṇāmānāṃ prakarṣāc chubhaprakṛtīnāṃ prakṛṣṭo nubhavaḥ aśubhapariṇāmānāṃ prakarṣāt tadviparyayaḥ sa kiṃmukhenātmanaḥ syād ity āha

pudgalavipākināṃ karmaṇām aṃgopāṃgādīnāṃ pudgaladvāreṇānubhavo 'nyathātmani phaladāne sāmarthyābhāvāt kṣetravipākināṃ tu narakādigatiprāyogyānupūrvyādīnāṃ kṣetradvāreṇa jīvavipākināṃ punarjñānāvaraṇasadvedyādīnām ātmabhāvapratiṣedhāvidhānavidhānānāṃ jīvamukhyenaiva bhavavipākināṃ tu nārakādyāyuṣāṃ bhavadvāreṇa tata eva tena mūlaprakṛtīnāṃ svamukhenaivānubhavo atulyajātīyānām uttaraprakṛtīnāṃ ca niveditaḥ tulyajātīyānāṃ tūttaraprakṛtīnāṃ paramukhenāpīti pratipattavyam anyatrāyurdarśanacāritramohebhyaḥ teṣāṃ paramukhena svaphaladāne sāmarthyābhāvāt

kutaḥ punarjñānāvaraṇādikarmaprakṛtīnāṃ pratiniyataphaladānasāmarthyaṃ niścīyata ity āha

yasmād iti śeṣas tena jñānāvaraṇādīnāṃ savikalpānāṃ pratyekam anvarthasaṃjñānirdeśāt tadanubhavasaṃpratyayaḥ jñānāvaraṇādikam eva hi teṣāṃ prayojanaṃ nānyad iti katham anvarthasaṃjñā na syāt tataḥ

kiṃ punar asmād anumavād dattaphalāni karmāṇy ātmany avatiṣṭhaṃte kiṃ vā nirjīryaṃte ity āha

pūrvo pārjitakarmaparityāgo nirjarā sā dviprakārā vipākajetarā ca nimittāṃtarasya samuccayārthaś caśabdaḥ tac ca nimittāṃtaraṃ tapo vijñeyaṃ tapasā nirjarā ceti vakṣyamāṇatvāt saṃvarāt paratra pāṭha iti cen na anubhavānuvādaparihārārthatvāt pṛthagnirjarāvacanam anarthakaṃ baṃdhe ṃtarbhāvād iti cen na arthāparijñānāt phaladānasamarthyaṃ hi anubhavabaṃdhas tato nubhūtānāṃ gṛhītavīryāṇāṃ pudgalānāṃ nivṛttir nirjarā sā kathaṃ tatrāṃtarbhavet tasya taddhetutvanirdeśāt tadbhedopapatteḥ laghvartham ihaiva tapasā ceti vaktavyam iti cen na saṃvarānugrahataṃtratvāt tapasā nirjarā ca bhavati saṃvaraś ceti dharme ntarbhāvāt saṃvarahetutvam iti cen na pṛthaggrahaṇasya prādhānyasthāpanārthatvāt etad evāha

tad evam anubhavabaṃdhaṃ pratipādyādhunā pradeśabaṃdham avagamayitum anāḥ prāha

nāmnaḥ pratyayā nāmapratyayāḥ ity uttarapadapradhānā vṛttiḥ nāmāsāṃ pratyaya iti cen na samayavirodhāt anyapadārthāyāṃ hi vṛttau nāmapratyayo yāsāṃ prakṛtīnām iti sarvakarmaprakṛtīnāṃ nāmahetukatvaṃ prasaktaṃ tac ca samayena virudhyate tatra tāsāṃ taddhetukatvenānabhidhānāt pratiniyatapradoṣādyāsravanimittatvaprakāśanāt ke punas te nāmnaḥ pratyayāḥ kuto vety āvedayann āha

anaṃtānaṃtapradeśavacanaṃ pramāṇāṃtaravyapohārthaṃ karmaṇo naṃtānaṃtāḥ pradeśāḥ paramāṇurūpāḥ kathaṃ skaṃdhātmanā pariṇamaṃte parvatātmanā sūkṣmasalikaṇavadvirodhāt tato na te nāmno jñānābhāvāder anubhavaphalasya hetava iti na śaṃkanīyaṃ skaṃdhābhāve kṣavijñānābhāvat sarvapadārthāgrahaṇasyānuṣakteḥ sakalānumeyārthānām api liṃgārthagrahaṇāsaṃbhavāt tṛtīyasthānasaṃkrāṃtānām api śabdagamyānāṃ prakāśakaśabdagrahaṇavirodhāt khasaṃvedanād ātmagrahaṇān na sarvagrahaṇam iti cen na śarīrādiskaṃdhābhāve manonimittakasya svasaṃvedanasyānupapatteḥ muktasvasaṃviditavijñānāt sarvārthagrahaṇasiddher na sarvārthagrahaṇa iti cen na liṃgaśabdādyagrahaṇe tavdyavasthānupapatteḥ na hi paramāṇava eva liṃgaśabdātmanām ātmasān na kurvate teṣāṃ sarvathā buddhyagocaratvāt nāpi paramāṇava eveṃdriyabhāvinā liṃgādigrahaṇakaraṇādinā niyujyaṃte na ca śarīrabhāvenānubhavākhyabhogāyatanatvaṃ pratipadyate atiprasaṃgāt paramāṇūnām api svakāraṇaviśeṣāt tathotpattes tadbhāvāvirodha iti cen na atyāsannāsaṃsṛṣṭarūpatayotpatter eva skaṃdhatayotpatteḥ anyathaikatvapariṇāmavirodhād uktadoṣasya nivārayitum aśakter iti vicāritaṃ prāk tataḥ sūktaṃ karmaṇaḥ pradeśāḥ skaṃdhatvena pariṇām aviśeṣān nāmnaḥ pratyayā na virudhyaṃte tattvataḥ pramāṇenādhigater iti sarvātmapradeśeṣv iti kim artham iti ced ucyate

yathaiva hi sarvatra kalaśodake kṣīramiśre kṣīrarasaviśeṣasya phalasyopalabdheḥ sarveṣu tadudakapradeśeṣu kṣīrasaṃśleṣaḥ siddhas tathā sarveṣv ātmapradeśeṣu karmaphalasyājñānāder upalaṃbhāt karmapradeśasaṃśleṣaḥ siddhyatīti sūktam idaṃ sarvātmapradeśeṣv iti vacanam ekapradeśād vyapohārtham iti sūkṣmetyādi nirdeśena kiṃ kṛtam ity āha

sūkṣmagrahaṇaṃ grahaṇayogyasvabhāvapratipādanārtham iti vacanāt

ekakṣetrāvagāhavacanaṃ kṣetrāṃtaranivṛttyarthaṃ sthitā iti vacanaṃ kriyāṃtaranivṛttyartham iti pratipādanāt ekakṣetrāvagāhaḥ ko sāv iti cocyate

tataḥ sūkṣmāś ca te ekakṣetrāvagāhasthitāś ceti svapadārthavṛttiḥ pratyeyā te ca karmaṇaḥ pradeśāḥ

yogaviśeṣād iti vacanaṃ nimittanirdeśārthaṃ katham ity āha

sarveṣu bhaveṣu sarvata ity anena kālopādānaṃ kṛtam

śubhagrahaṇam āyurādīnāṃ viśeṣaṇaṃ śubhāyus trividhaṃ śubhaṃ nāma saptatriṃśadvikalpaṃ uccair gotraṃ ca śubhaṃ kutaḥ sadvedyādi prasiddham ity ucyate

pāpaṃ punas tataḥ puṇyād anyad ity atra sūtryate

asadvedyāśubhāyurnāmagotrāṇīty arthaḥ kutas tadavasīyate ity āha

tatra pāpānubaṃdhinaḥ puṇyasya puṇyānubaṃdhinaś ca pāpasya kāryaṃ darśayati yatpradarśanasāmarthyāt puṇyānubaṃdhinaḥ puṇyasya pāpānubaṃdhinaś ca pāpasya phalam

iti aṣṭamādhyāyasya dvitīyam āhnikam

iti śrīvidyānaṃdiācāryaviracite tattvārthaślokavārtikālaṃkāre aṣṭamo 'dhyāyaḥ

karmāgamanimittāprādurbhūtirāsravanirodhaḥ tannirodhe sati tatpūrvakarmādānābhāvaḥ saṃvaraḥ tathā nirdeśaḥ kartavya iti cen na kārye kāraṇopacārāt nirudhyate 'nena nirodha iti vā nirodhaśabdasya karaṇasādhanatvāt āsravanirodhaḥ saṃvara ity ucyate na punaḥ karmādānābhāvaḥ sa iti yogavibhāgo vā āsravasya nirodhaḥ tataḥ saṃvara iti etad evāha

āsravaḥ kāraṇaṃ baṃdhasya kutaḥ siddha iti cet

na hi nirodho nirūpito abhāvas tasya bhāvāṃtarasvabhāvatvasamarthanāt tenātmaiva niruddhāsravaḥ saṃvṛtasvabhāvabhṛt saṃvaraḥ siddhaḥ sarvathāvirodhād bhāvābhāvābhyāṃ bhavato 'bhavataś ca baṃdhasyāsravakāraṇatvavat baṃdhasyaiva nirodhaḥ saṃvara iti kaścit tad ayuktam ity āha

na hi saty apy āsrave saṃvaraḥ saṃbhavati sarvasya tatprasaṃgāt na cāpūrvakarmabaṃdhasya nirodhe satyāsravanirodha eveti niyamo sti kṣīṇakaṣāyasayogakevalinor apūrvabaṃdhanirodhe pi karmāsravasiddheḥ prakṛtyādisakalabaṃdhanirodhas tu na nāsravanirodham aṃtareṇa bhavatīti tannirodha eva baṃdhanirodhas tato yuktam etadāsravanirodhaḥ karmaṇām ātmanaḥ saṃvara iti mithyādarśanādipratyayadharmasaṃvaraṇaṃ saṃvaraḥ sa dvedhā dravyabhāvabhedāt saṃsāranimittakriyānivṛttir bhāvasaṃvaraḥ tannirodhe tatpūrvakakarmapudgalādānavicchedo dravyasaṃvaraḥ tadvibhāvanārthaṃ guṇasthānavibhāgavacanaṃ mithyādṛṣṭisāsādanasamyagdṛṣṭisamyagmithyādṛṣṭyasaṃyatasamyagdṛṣṭisaṃyatāsaṃyatapramattasaṃyatāpramattasaṃyatāpūrvakaraṇānivṛttibādarasāṃparāyasūkṣmasāṃparāyopaśamakakṣapakopaśāṃtakṣīṇakaṣāyavītarāgachadmasthasayogāyogikevalibhedād guṇasthānavikalpaḥ tatra mithyādarśanodayavaśīkṛto mithyātvodaye 'samyagmithyādṛṣṭiḥ tadudayābhāve 'naṃtānubaṃdhikaṣāyodayavidheyīkṛtaḥ sāsādanasamyagdṛṣṭiḥ samyaṅmithyādṛṣṭiḥ samyaktvopetaś cāritramohodayāpāditāviratir asaṃyatasamyagdṛṣṭiḥ viṣayaviratipariṇataḥ saṃyatāsaṃyataḥ pariprāptasaṃyamaḥ pramādavān pramattasaṃyataḥ pramādavirahito 'pramattasaṃyataḥ apūrvakaraṇapariṇāmaḥ upaśamakaḥ kṣapakaś copacārāt anivṛttipariṇāmavaśāt sthūlabhāvenopaśamakaḥ kṣapakaś cānivṛttibādarasāṃparāyaḥ sūkṣmabhāvenopaśamāt kṣapaṇāc ca sūkṣmasāṃparāyaḥ sarvasyopaśamāt kṣapaśāc copaśāṃtakaṣāyaḥ kṣīṇakaṣāyaś ca ghātikarmakṣayādāvirbhūtajñānādyatiśayaḥ kevalī sa dvividho yogabhāvābhāvabhedāt tatra mithyātvapratyayasya karmaṇas tadabhāve saṃvaro jñeyaḥ asaṃyamasrividho 'naṃtānubaṃdhyapratyākhyānapratyākhyānodayavikalpāt tatpratyayasya tadabhāve saṃvaraḥ pramādopanītasya tadabhāve nirodhaḥ kaṣāyāsravasya tannirodhe nirāsaḥ kevalayoganimittaṃ sadvedyaṃ tadabhāve tasya nirodha iti sakalasaṃvaro ayogakevalinaḥ sayogakevalyaṃteṣu guṇasthāneṣu deśasaṃvaraḥ pratipattavyaḥ

sa kaiḥ kriyata ity āha

saṃsārakāraṇagopanād guptiḥ samyagayanaṃ samitiḥ iṣṭe sthāne dhatte iti dharmaḥ svabhāvānuciṃtanam anuprekṣā pariṣahmaṃte iti parīṣahās teṣāṃ jayo nyakkāraḥ cāritraśabdo vyākhyātārthaḥ saṃvṛṇvato guptyādibhiḥ guptyādaya iti cāsravanimittakarmasaṃvaraṇāt sa iti vacanaṃ guptyādibhiḥ sākṣāt saṃbaṃdhanārthaṃ kuto guptyādibhir guptyādaya eva vā saṃvaraḥ syād ity āha

tatra guptīnāṃ tatkāraṇavipakṣatvaṃ na tāvad asiddhaṃ karmāgamanakāraṇānāṃ kāyādiyogānāṃ virodhinaḥ svarūpaniścayāt tathā samityādīnāṃ vā samityāditatkāraṇaviruddhabhāvanayā pratipādanāt

atha dharme ntarbhūtena tapasā kiṃ saṃvara eva kriyate kiṃ vānyad api kiṃcid ity ārekāyām idam āha

dharme ṃtarbhāvāt pṛthaggrahaṇam anarthakam iti cen na nirjarākaraṇatvakhyāpanārthatvāt tapasaḥ pradhānapratipattyarthaṃ ca saṃvaranimittatvasamuccayārthaś caśabdaḥ tapaso bhyudayahetutvān nirjarāṃgatvābhāva iti cen na ekasyānekakāryāraṃbhadarśanāt guṇapradhānaphalopapatter vā kṛṣīvalavat kena hetunā

tapo dvyapūrvadoṣanirodhi saṃcitadoṣavināśi ca laṃghanādivat prasiddhaṃ tatas tena saṃvaranirnarayoḥ kriyā na virudhyate

atha kā guptir ity āha

yogaśabdo vyākhyātārthaḥ prākāmyābhāvo nigrahaḥ samyag iti viśeṣaṇaṃ satkāralokaparipaṃktyādyākāṃkṣānivṛttyarthaṃ tasmāt kāyādinirodhāt tannimittakarmānāsravaṇāt saṃvaraprasiddhiḥ kīdṛk saṃvaras tayā vidhīyata ity āha

kaḥ punaḥ sakalaṃ saṃvaraṃ samāsādayatīty āha

kāḥ samitaya ity āha

samyaggrahaṇenānuvartamānena pratyekam abhisaṃbaṃdhaḥ samyagīryetyādiḥ samitir ity anvarthasaṃjñā vā tāṃtrikā paṃcānāṃ tatra caryāyāṃ jīvabādhāparihāra īrmāsamitiḥ sūkṣmavādaraikadvitricaturiṃdriyasaṃjñyasaṃjñipaṃceṃdriyaparyāptakāparyāptakabhedāc caturdaśajīvasthānāni tadvikalpajīvabādhāpariharaṇaṃ samīryāsamitir ity arthaḥ hitamitāsaṃdigdhābhidhānaṃ bhāṣāsamitiḥ annādāv udgamādidoṣavarjanameṣaṇāsamitiḥ udgamādayo hi doṣāḥ udgamotpādanaiṣaṇasaṃyojanapramāṇāṃgārakāraṇadhūmapratyayās teṣāṃ navabhir api koṭibhir varjanameṣaṇāsamitir ity arthaḥ dharmopakaraṇāṃ grahaṇavisarjanaṃ prati yatanam ādānanikṣepaṇāsamitiḥ jīvāviroghenāṃgamalanirharaṇaṃ samutsargasamitiḥ vākkāyaguptir iyam apīti cen na tatra sarvakālaviśeṣe sati sarvanigrahopapatteḥ nanu ca pātrābhāvāt pāṇipuṭāhārāṇāṃ saṃvarābhāva iti cen na pātragrahaṇāt parigrahadoṣāt dainyaprasaṃgāc ca annavattatprasaṃga iti cen na tena vinābhāvāt cirakālaṃ tapaścaraṇasya naivaṃ tasya pātrādi vinābhāva iti na paramarṣibhiḥ pātrādi grāhyaṃ prāsukānnagrahaṇavat kutaḥ samitīnāṃ saṃvaratvam ity āha

atha dharmapratipādanārtham āha

pravartamānasya pramādaparihārārthaṃ dharmavacanaṃ krodhotpattinimittāvisahyākrośādisaṃbhave kāluṣyābhāvaḥ kṣamā jātyādimadāveśādyabhimānābhāvo mārdavaṃ yogasyāvakratārjavaṃ prakarṣaprāptalobhanivṛttiḥ śaucaṃ guptāv aṃtarbhāva iti cen na tatra mānasaparispaṃdapratiṣedhāt ākiṃcanye 'varodha iti cen na tasya nairmalyapradhānatvāt taccaturvidhaṃ śaucaṃ tato 'nyad eva kuta iti cet jīvitārogyeṃdriyopabhogabhedāt tadviṣayaprāptaprakarṣalobhanivṛtteḥ śaucalakṣaṇatvāt satsu sādhuvacanaṃ satyaṃ bhāṣāsamitāv aṃtarbhāva iti cen na tatra sādhvasādhubhāṣāvyavahāre hitamitārthatvāt bahv api vaktavyaṃ anyathānarthaprasaṃgāt na bhāṣādinivṛttiḥ saṃyamo guptyaṃtarbhāvāt nāpi kāyādipravṛttirviśiṣṭā saṃyamaḥ samitiprasaṃgāt trasasthāvarabadhāt pratiṣedha ātyaṃtikaḥ saṃyama iti cen na parihāraviśuddhicāritre ṃtarbhāvāt kas tarhi saṃyamaḥ samitiṣu vartamānasya prāṇīṃdriyaparihāraḥ saṃyamaḥ ato pahṛtasaṃyamabhedasiddhiḥ saṃyamo hi dvividhaḥ upekṣāsaṃyamo apahṛtasaṃyamaś ceti deśakālavidhānajñasya parānurodhanotsṛṣṭakāyasya tridhā guptasya rāgadveṣānabhiṣaṃgalakṣaṇa upekṣāsaṃyamaḥ apahṛtasaṃyamas trividhaḥ utkṛṣṭo madhyamo jaghanyaś ceti tatra prāsukavasatyāhāramātrabāhyasādhanasya svādhīnetarajñānacaraṇakaraṇasya bāhmajaṃtūpanipāte saty apy ātmānaṃ tato pahṛtya jīvān paripālayata utkṛṣṭaḥ mṛdunā pramṛjya jaṃtūn apaharato madhyamaḥ upakaraṇāṃtarecchayā jaghanyaḥ tatpratipādanārthaḥ śuddhyaṣṭakopadeśaḥ bhāvaśuddhyādayo ṣṭau śuddhayaḥ tatra bhāvaśuddhiḥ karmakṣayopaśamajanitā mokṣamārgarucyāhitaprasādā rāgādyupaplavarahitā tasyāṃ satyām ācāraḥ prakāśate pariśuddhabhittigatacitrakarmavat kāyaśuddhiḥ nirāvaraṇābharaṇā nirastasaṃskārā yathājātamaladhāriṇī nirākṛtāṃgavikārā sarvatra prayatavṛttiḥ praśamasukhaṃ mūrtimaṃtaṃ pradarśayaṃtī tasyāṃ satyāṃ na svato sya bhayaṃ upajāyate nāpy anyatas tasya kāraṇābhāvāt vinayaśuddhiḥ arhadādiṣu paramaguruṣu yathārhapūjāpravaṇā jñānādiṣu ca yathāvidhi bhaktiyuktā guroḥ sarvatrānukūlavṛttiḥ praśnasvādhyāyavācanā kathāvijñāpanādiṣu pratipattikuśalā deśakālabhāvāvabodhanipuṇā sadācāryamatānucāriṇī tanmūlāḥ sarvasaṃpadaḥ īryāpathaśuddhiḥ nānāvidhajīvasthānayo nyāśrayāvabodhajanitaprayatnaparihṛtajaṃtupīḍājñānād ity asveṃdriyaprakāśanirīkṣitadeśagāminī drutavilaṃbitasaṃbhrāṃtā vismitalīlāvikāradigaṃtarāvalokanādi virahitagamanā tasyāṃ satyāṃ saṃyamaḥ pratiṣṭhito bhavati vibhava iva sunītau bhikṣāśuddhiḥ parīkṣitobhayapracārā pramṛṣṭapūrvāparasvāṃgadeśavidhānā ācārasūtroktakāladeśapravṛttipratipattikuśalā lābhālābhamānapratimānasamānamanovṛttiḥ lokagarhitakulaparivarjanaparā caṃdragatir iva hīnādhikagṛhā viśiṣṭopasthānā dīnānāthadānaśālāvivāhayajanagehādiparivarjanopalakṣitadīnavṛttivigamā prāsukāhāragaveṣapraṇidhānā āgamavidhinā niravadyāśanapariprāptaprāṇayātrāphalāt tatpratibaddhā hi caraṇasaṃpat guṇasaṃpad iva sādhujanasevānibaṃdhakā lābhālābhayoḥ surasavirasayoś ca samasaṃtoṣavadbhir bhikṣeti bhāṣyate yathā salīlasālaṃkāravarayuvatibhir upanīyamānadhāso gaur na tadaṃgagatasauṃdaryanirīkṣaṇaparaḥ tṛṇam evātti yathā vā tṛṇalavaṃ nānādeśasthaṃ yathālābham abhyavaharati na yojanāsaṃpadam avekṣate tathā bhikṣur api bhikṣāpariveṣakajanamṛdulalitarūpaveṣavilāsavilokananirutsukaḥ śuṣkadravāhārayojanāviśeṣaṃ vānapekṣamāṇaḥ yathāgatam aśnātīti gaur iva gor vā cāro gocara iti ca vyapadiśyate tathā gaveṣaṇeti ca yathā śakaṭaṃ ratnabhāraparipūrṇaṃ yena kenacit snehenākṣalepaṃ kṛtvābhilaṣitaṃ deśāṃtaraṃ vaṇigjano nayati tathā munir guṇaratnabharitāṃ tanuśakaṭim anavadyabhikṣayāyurakṣamrakṣaṇenābhipretasamādhipattanaṃ prāpayatīti akṣamrakṣaṇam iti ca nāma nirūḍhaṃ yathā bhāṃḍāgāre samutthitam analam aśucinā śucinā vā vāriṇā śamayati gṛhī yatir apīti udarāgnipraśamanam iti ca nirucyate dātṛjanabādhayā vinā kuśalo muniḥ bhramaravad āharatīti bhramarāhāra ity api paribhāṣyate yena kenacit prakāreṇa śvabhrapūraṇavadudaragartamanagāraḥ pūrayati svādunetareṇa vāhāreṇeti śvabhrapūraṇam iti ca nirucyate pratiṣṭhāpanaśuddhiparaḥ saṃyataḥ nakharomasiṃghāṇakaniṣṭhīvanaśukroccāraprasravaṇaśodhane dehaparityāge ca viditadeśakālo jaṃtūparodham aṃtareṇa prayatate saṃyatena śayanāsanaśuddhipareṇa srīvadhikacaurapānaśauṃḍaśākunikādipāpajanavāsāḥ vādyāḥ śrṛṃgāravikārabhūṣaṇojjvalaveśaveśyākrīḍābhir āmagītanṛtyavāditrākulaśālādayaḥ parihartavyāḥ akṛtrimāḥ giriguhāṃtarakoṭarādayaḥ kṛtrimāś ca śūnyāgārādayo muktamocitāvāsāḥ anātmoddeśanirvartitāḥ nirāraṃbhāḥ sevyāḥ vākyaśuddhiḥ pṛthivīkāyakāraṃbhādipreraṇarahitā paruṣaniṣṭhurādiparapīḍākaraṇaprayoganirutsukā vrataśīladeśanādipradhānaphalā hitamitamadhuramanoharā saṃyatayogyā tadadhiṣṭhānā hi sarvasaṃpada iti śuddhyaṣṭakam upadiṣṭaṃ bhagavadbhiḥ saṃyamapratipādanārthaṃ tato niravadyaḥ saṃyamaḥ syāt tapo vakṣyamāṇabhedaṃ parigrahanivṛttis tyāgaḥ abhyaṃtaratapoviśeṣotsargagrahaṇāt siddhir iti cen na tasyānyārthatvāt śaucavacanāt siddhir iti cen na tatrāsaty api gardhotpatteḥ dānaṃ vā svayogyaṃ tyāgaḥ mamedam ity abhisaṃdhinivṛttir ākiṃcanyaṃ anubhūtāṃganāsmaraṇakathāśravaṇastrīsaṃsaktaśayanāsanādivarjanāt brahmacaryaṃ svātaṃtryārthaṃ gurau brahmaṇi caryam iti vā anvarthasaṃjñāpratipādanārthatvād vā paunar uktyaṃ guptyādyaṃtarbhūtānām api saṃvaradhāraṇasāmarthyād dharma iti saṃjñāyā anvarthatāpratipatter anyathānupapatter ity arthagataṃ tadbhāvanāprakāratvād vā saptaprakārapratikramaṇavat saptaprakāraṃ hi pratikramaṇam īryāpathikarātriṃdivīyapākṣikacāturmāsikasāṃvatsarikottamasthānalakṣaṇatvāt tac ca guptyādipratisthāpanārthaṃ yathā bhāvyate tathottamakṣamādidaśavidhadharmo pi tatas tatrāṃtarbhūtasyāpi pṛthagvacanaṃ nādyaṃ uttamaviśeṣaṇaṃ dṛṣṭaprayojanaparivarjanārthaṃ sarveṣāṃ svaguṇapratipakṣadoṣābhāvāt saṃvarahetutvaṃ katham ity āha

krodhādipratipakṣatvam ity eva dharmaḥ uttamāyāḥ kṣamāyāḥ krodhapratipakṣatvāt mārdavārjavaśaucānāṃ mānamāyālobhavipakṣatvāt satyādīnām anṛtāsaṃyamātapo 'tyāgamamatvābrahmapratikūlatvāc ca sa hi dharma uttamakṣamādīny eva samitibhyo nyaḥ sūtritaḥ nanv atra vyaktivacanabhedād vailakṣaṇyam iti cen na sarveṣāṃ dharmabhāvāvyatirekasyaikatvādāv iṣṭaliṃgatvāc ca kasya punaḥ saṃvarasya hetur dharma ity āha

krodhādinimittakāsravadhvaṃsīny uttamakṣamādīni niścitānīti tatsvabhāvo dharmas tannimittatāpradhvaṃsī kathyate sa yathāyogaṃ deśataḥ saṃvarasya hetur bhaved asaṃśayam eva asaṃyatasamyagdṛṣṭyādiṣu tatsaṃbhavāt tathā hi asaṃyatasamyagdṛṣṭau tāvad anaṃtānubaṃdhikrodhādipratipakṣabhūtāḥ kṣamādayaḥ saṃbhavaṃty eva saṃyatāsaṃyate vānaṃtānubaṃdhyapratyākhyānāvaraṇakrodhādivipakṣāḥ pramattasaṃyatādiṣu sūkṣmasāṃparāyāṃteṣu punar anaṃtānubaṃdhyapratyākhyānapratyākhyānāvaraṇapratibaṃdhinaḥ upaśāṃtakaṣāyādiṣu samastakrodhādisaṃpannāḥ saṃgacchaṃte virodhābhāvāt evaṃ saṃyamādayo pi pramattasaṃyatādiṣu yathāyogaṃ saṃbhavaṃtaḥ pratipattavyāḥ te ca svapratipakṣahetukāsravanirodhanibaṃdhanatvād deśasaṃvarasya hetavaḥ syuḥ

athānuprekṣāpratipādanārtham āha

upāttānupāttadravyasaṃyogavyabhicārasvabhāvo 'nityatvaṃ kṣudhitavyāghrābhidrutamṛgaśāvakavajjaṃtor jarāmṛtyurujāṃtarapāretrāṇābhāvo 'śaraṇatvaṃ dravyādinimittād ātmano bhavāṃtarāvāptiḥ saṃsāraḥ janmajarāmaraṇāvṛttimahāduḥkhānubhavanaṃ prati sahāyānapekṣatvam ekatvaṃ śarīravyatireko lakṣaṇabhedo 'nyatvaṃ aśubhakāraṇatvādibhir aśucitvaṃ āsravasaṃvaranirjarāgrahaṇam anarthakam uktatvād iti cen na tadguṇadoṣānveṣaṇaparatvād iha tadgrahaṇasya lokasaṃsthānādividhir vyākhyātaḥ ratnatrayatrasabhāvādilābhasya kṛcchrapratipattir bodhidurlabhatvaṃ jīvasthānaguṇasthānānāṃ gatyādiṣu mārgaṇālakṣaṇo dharmo vyākhyātaḥ gatīṃdriyakāyayogavedakaṣāyajñānasaṃyamadarśanaleśyābhavyasamyaktvasaṃjñāhārakeṣu mārgaṇā svākhyāta iti cen na prādivṛtteḥ śobhanam ākhyāta iti anuprekṣā iti bhāvasādhanatve bahuvacanavirodhaḥ karmasādhanatve sāmānādhikaraṇyābhāva iti cen na vā kṛdabhihitasya bhāvasya dravyavadbhāvāt sāmānādhikaraṇyasiddheś cobhayoḥ karmasādhanatvāt madhye nuprekṣāvacanam ubhayanimittatvāt dharmaparīṣahajayayor nimittabhūtā hy anuprekṣās tanmadhye 'bhidhīyaṃte kutas tāḥ kathyaṃta ity āha

parikalpitā evānityatvādayo dharmās teṣām ātmani śarīrādiṣu ca paramārthato sattvād ity apare tān pratyāha

athānuprekṣānaṃtaraṃ parīṣahajayaṃ prastuvānaḥ sarvaparīṣahāṇāṃ sahanaṃ tetra kimarthaṃ soḍhavyā ity āha

parīṣahā iti mahatvād anvarthasaṃjñā prakaraṇāt saṃvaramārgapratipattiḥ tadacyavanārtho nirjarārthaś ca parīṣahajayaḥ tatra mārgācyavanārthatvaṃ katham asyety āha

nirjarārthatvaṃ katham ity āha

ke punas te parīṣahā ity āha

parīṣahā iti sāmānādhikaraṇyenābhisaṃbaṃdho vyaktibhede pi sāmānyaviśeṣayoḥ kathaṃcid abhedāt tena kṣudhādayo dvāviṃśatiḥ parīṣahāḥ tatra prakṛṣṭakṣudagniprajvalane dhṛtyaṃbhasopaśamaḥ kṣujjayaḥ udanyodīraṇahetūpanipāte tadvaśāprāptiḥ pipāsāsahanaṃ pṛthagavacanam aikārthyād iti cen na sāmarthyabhedāt abhyavahārasāmānyād aikārthyam iti cen na adhikaraṇabhedāt śaityahetusaṃnipāte tatpratīkārānabhilāṣāt saṃyamaparipālanaṃ śītakṣamā dāhapratīkārakāṃkṣābhāvāc cāritrarakṣaṇam uṣṇasahanaṃ daṃśamaśakādīnāṃ sahanaṃ daṃśamaśakamātraprasaṃga iti cen na upalakṣaṇatvāt maśakaśabdasya daṃśajātīyānām ādiśabdārthapratipatteḥ jātarūpadhāraṇaṃ nāgnyasahanaṃ saṃyame 'ratibhāvād aratiparīṣahajayaḥ sarveṣām aratikāraṇatvāt pṛthagaratigrahaṇānarthakyam iti cen na kṣudādyabhāve pi mohodayāt tatpravṛtteḥ varāṃganārūpadarśanasparśanādivinivṛttiḥ strīparīṣahajayaḥ vrajyādoṣanigrahaś caryāvijayaḥ saṃkalpitāsanādavicalanaṃ niṣadyātitikṣā āgamoditaśayanād apracyavanaṃ śayyāsahanaṃ aniṣṭavacanasahanam ākrośaparīṣahajayaḥ mārakeṣv amarṣāpohanabhāvanaṃ vadhamarṣaṇaṃ prāṇātyaye py āhārādiṣu dīnābhidhānanivṛttir yācanāvijayaḥ alābhe pi lābhavatsaṃtuṣṭasyālābhavijayaḥ nānāvyādhipratīkārānapekṣatvaṃ rogasahanaṃ tṛṇādinimittavedanāyāṃ manaso 'praṇidhānaṃ tṛṇasparśajayaḥ svaparāṃgamalopacayāpacayasaṃkalpābhāvo maladhāraṇaṃ keśakhedasahanopasaṃkhyānam iti cen na malaparīṣahāvarodhāt mānāpamānayos tulyamanasaḥ satkārapuraskārānabhilāṣaḥ prajñotkarṣāpalepanirāsaḥ prajñāvijayaḥ ajñānāvamānajñānābhilāṣasahanam ajñānaparīṣahajayaḥ pravrajyādyanarthakatvāsamādhānam adarśanasahanaṃ śraddhānālocanagrahaṇam aviśeṣād iti cen na avyabhicāradarśanārthatvāt manorathaparikalpanāmātram iti cen na vakṣyamāṇakāraṇasāmarthyāt avadhyādidarśanopasaṃkhyānam iti cen na avadhijñānādyabhāve tatsahacaritadarśanābhāvād ajñānaparīṣahāvarodhāt nanu kṣudādīnāṃ parisoḍhavyatvasiddhiḥ katham ity āha

te kṣudādayo hi dvāviṃśatiparīṣahāḥ parisoḍhavyāḥ proktāḥ sūtrakārair asaṃśayaṃ teṣāṃ viśuddhyarthaṃ pariṣahyatvāt tata evānvarthā saṃjñā mahatī kṛtā parīṣahā ity uktaṃ

atha kasmin guṇasthāne kiyaṃtaḥ saṃbhavaṃtīty āha

caturdaśavacanād anyasyābhāvaḥ sūkṣmasāṃparāye niyamānupapattir mohodayād iti cen na sanmātratvāt tatra tasya ata eva parīṣahābhāva iti cen na bādhāviśeṣo parame tadbhāvasyāviradhyāsitatvāt sarvārthasiddhasya saptamanarakaparyaṃtagamanasāmarthyavat kathaṃ punaḥ sūkṣmasāṃparāye guṇe tadvati vā chadmasthavītarāge cānutpannakevalajñāne kṣīṇopaśāṃtamohe caturdaśaiva parīṣahāḥ kṣudādaya iti pratipādayann āha

na hi sārdreṃdhanādisahāyasyāgner dhūmaḥ kāryam iti kevalasyāpi syāt tathā mohasahāyasya vedanīyasya yat phalaṃ kṣudādi tad ekākino pi na yujyata eva tasya sarvadā mohānapekṣatvaprasaṃgāt tathā ca samādhyavasthāyām api kasyacid udbhūtiprasaṃgaḥ tasmān na kṣudādayaḥ sūkṣmasāṃparāye vyaktirūpāḥ saṃti mohādisahāyāsaṃbhavāt chadmasthavītarāgavad iti śaktirūpā eva te tatrāvagaṃtavyāḥ

atha bhagavati kevalini kiyaṃtaḥ parīṣahā ity āha

tatra kecit saṃtīti vyācakṣate pare tu na saṃtīti tadubhayavyākhyānāvirodham upadarśayann āha

vedanīyodayabhāvāt kṣudādiprasaṃga iti cen na ghātikarmodayasahāyābhāvāt tatsāmarthyavirahāt tadbhāvopacārād dhyānakalpanavacchaktita eva kevaliny ekādaśaparīṣahāḥ saṃti na punar vyaktitaḥ kevalād vedanīyād vyaktakṣudādyasaṃbhavād ity upacāratas te tatra parijñātavyāḥ kutas te tatropacaryaṃte ity āha

atha bādarasāṃparāye kiyaṃtaḥ parīṣahā ity āha

bādarasāṃparāyagrahaṇāt pramattādinirdeśaḥ nimittaviśeṣasyākṣīṇatvāt sarveṣu sāmāyikachedopasthāpanāparihāraviśuddhisaṃyameṣu sarvasaṃbhavaḥ kena rūpeṇa te tatra saṃtīty āha

atha kasmin nimitte kaḥ parīṣahaḥ

jñānāvaraṇe ajñānaṃ na prajñeti cen na jñānāvaraṇasadbhāve tadbhāvāt mohād iti cen na tadbhedānāṃ parigaṇitatvāt sāvalepāyāḥ prajñāyā api jñānāvaraṇanimittatvopapatteḥ mithyājñānavat etad evāha

anyadvijñānāvaraṇaṃ prajñāvalepanimittam ajñānanimittād jñānāvaraṇāt na caivaṃ jñānāvaraṇottaraprakṛtisaṃjñākṣatis tasya matijñānāvaraṇamātroparodhāt

kiṃ punar adarśanam atrety āha

viśiṣṭakāraṇanirdeśād avadhyādidarśanasaṃdehābhāvaḥ aṃtarāya iti sāmānyanirdeśe pi sāmarthyād viśeṣasaṃpratyayaḥ kaḥ punar asau viśeṣa ity āha

tena darśanamohodaye tattvārthāśraddhānalakṣaṇam adarśanaṃ lābhāṃtarāyodaye cālābha iti prakāśitaṃ bhavati

niṣadyāparīṣahasya mohodayanimittatvaṃ prāṇipīḍārthatvāt puṃvedodayādinimittatvān nāgnyādīnām iti cāritramohodayanibaṃdhanā ete tad evāha

uktād anyanirdeśaḥ śeṣa iti te ca kṣutpipāsāśītoṣṇadaṃśamaśakacaryāśayyābadharogatṛṇasparśamalaparīṣahāḥ kim ekākiny eva vedanīye mī bhavaṃty uta sahakārāpekṣe satīty āśaṃkāyām idam āha

nanu jñānāvaraṇe ityādisūtreṣu vibhaktiviśeṣe nimittātkarmasaṃyoga iti cen na tadyogābhāvāt na hi yathā carmaṇi dvīpinaṃ haṃtīty atra karmasaṃyogas tathātrāsti tato yaṃ sannirdeśas tadupalakṣaṇatvāt goṣu duhyamānāsu gata ityādivat

atraikasminn ātmani sakṛt kiyaṃtaḥ parīṣahāḥ saṃbhavaṃtīty āha

āṅabhividhyarthaḥ śītoṣṇaśayyāniṣadyācaryānām asahabhāvāc caikān naviṃśatisaṃbhavaḥ prajñājñānayor virodhād anyatarābhāve aṣṭādaśaprasaṃga iti cen na apekṣāto virodhābhāvāt śrutajñānāpekṣayā hi prajñāprakarṣe satyavadhyādyabhāvāpekṣayā'jñānopapatteḥ daṃśamaśakasya yugapatpravṛtter ekonaviṃśativikalpa iti cen na prakārārthatvāt maśaka evety ayaṃ parīṣaho nyathātiprasaṃgāt daṃśagrahaṇāt tulyajātīya iti cen na śrutivirodhāt na hi daṃśaśabdaḥ prakāram abhidhatte maśakaśabdo pi tattulyam iti cen na anyatareṇa parīṣahasya nirūpitatvāt na hi daṃśaśabdena nirūpite parīṣahe maśakaśabdagrahaṇaṃ tadartham eva yuktam ataḥ prakāro rthāṃtara iti niścayaḥ caryāniṣadyāśayyānām arater aviśeṣād ekān na viṃśativacanam iti cen na aratau parīṣahajayābhāvāt na hi caryāniṣadyāśayyānām arater ekatvād ekatvaṃ yuktaṃ tatra aratau parīṣahajayāyogāt tatkṛtapīḍāsahanāt parīṣahajaye nyatvam eva teṣām iti dvāviṃśativacanam eva yuktaṃ tasmāt

kiṃ punaś cāritram ity āha

sāmāyikaśabdo tītārthaḥ sāmāyikam iti vā samāsaviṣayatvāt ayaṃtīty āyāḥ sattvaghātahetavo 'narthāḥ saṃgatā āyāḥ samāyāḥ samyag vā āyāḥ samāyās teṣu bhavaṃ sāmāyikaṃ samāyāḥ prayojanam asyeti ca sāmāyikam iti samāsaviṣayatvaṃ sāmāyikasyāvasthānasya tac ca sarvasāvadyayogapratyākhyānaparaṃ guptiprasaṃga iti cen na iha mānasapravṛttibhāvāt samitiprasaṃga iti cen na tatra yatasya pravṛttyupadeśāt dharmaprasaṃga iti cen na atreti vacanasya kṛtsnakarmakṣayahetutvajñāpanārthatvāt pramādakṛtānarthaprabaṃdhavilope samyak pratikriyā chedopasthāpanā vikalpanivṛttir vā parihāreṇa viśiṣṭā śuddhir yasmin tatparihāraviśuddhicāritraṃ tatpunastriṃśadvarṣajātasya saṃvatsarapṛthaktvaṃ tīrthakarapādamūlasevinaḥ pratyākhyānanāmadheyapūrvapārāvārapāraṃgatasya jaṃtunirodhaprādurbhāvakālapari māṇajanmayonideśadravyasvabhāvavidhānajñasya pramādarahitasya vā mahāvīryasya paramanir jarasyātiduṣkaracaryānuṣṭhāyinaḥ tisraḥ saṃdhyā varjayitvā dvigavyūtigāminaḥ saṃpadyate nānyasya manāg api tadviparītasyeti pratipattavyaṃ atisūkṣmakaṣāyatvāt sūkṣmasāṃparāyaṃ tasya guptisamityor aṃtarbhāva iti cen na tadbhāve pi guṇanimittaviśeṣāśrayaṇāt lobhasaṃjvalanākhyasāṃparāyaḥ sūkṣmo smin bhavatīti viśeṣa āśritaḥ niravaśeṣaśāṃtakṣīṇamohatvād yathākhyātacāritraṃ yathā khyātam iva ātmasvabhāvāvyatikrameṇa khyātatvāt iterupādānaṃ tataḥ karmasamāpter jñāpanārthatvāt yathākhyātacāritrasiddhā sakalakarmakṣayaparisamāptiḥ sāmāyikādīnām uttarottaraguṇaprakarṣakhyāpanārthamānupūrvyavacanaṃ prācyacāritradvayaviśuddher alpatvād uttaracāritrāpekṣayā parihāraviśuddhicāritrasya tato naṃtaguṇajaghanyaśuddhitvāt tasyaiva tadanaṃtaguṇotkṛṣṭaviśuddhitvāt pūrvacāritradvayasya tadanaṃtaguṇotkṛṣṭaviśuddhitvāt tataḥ sūkṣmasāṃparāyasyānaṃtaguṇajaghanyaviśuddhitvāt tasyaiva tadanaṃtaguṇotkṛṣṭatvāt tato yathākhyātacāritrasya saṃpūrṇaviśuddhitvāt etad evāha

atha tapovacanaṃ dharmāṃtarbhūtaṃ taddvividhaṃ bāhyamābhyaṃtaraṃ ca tatra bāhyabhedapratipattyartham āha

dṛṣṭaphalānapekṣaṃ saṃyamaprasiddhir āgocchedakarmavināśadhyānānāgamāv āptyartham anaśanaṃ taddvividhaṃ avadhṛtānavadhṛtakālabhedāt saṃyamaprajāgaradoṣapraśamanasaṃtoṣasvādhyāyasukhasiddhyartham avamaudaryaṃ ekāgārasaptaveśmaikarasārdhagrāsādiviṣayasaṃkalpo vṛttiparisaṃkhyānaṃ dāṃteṃdriyatvatejohānisaṃyamoparodhavyāvṛttyādyarthaṃ ghṛtādirasaparityajanaṃ rasaparityāgaḥ rasavatparityāga iti cen na matorluptanirdiṣṭatvāt śuklapaṭa ityādivat avyatirekād vā tadvatsaṃpratyayaḥ sarvatyāgaprasaṃga iti cen na prakarṣagateḥ prakṛṣṭarasasyaiva dravyasya tyāgasaṃpratyayāt pratijñātagaṃdhatyāgasya prakṛṣṭagaṃdhakastūrikādityāgavat kaścid āha anaśanāvamaudaryarasaparityāgānāṃ vṛttiparisaṃkhyānādhārāt pṛthagnirdeśaḥ tadvikalpanirdeśa iti cen na anavasthānāt taṃ pratyāha navā kāyaceṣṭāviṣayagaṇanārthatvād vṛttiparisaṃkhyānasya anaśanasyābhyavahartavyanivṛttirūpatvād avamaudaryarasaparityāgayor abhyavahartavyaikadeśanivṛttiparatvāt tato bhedaprasiddheḥ ābādhātyayabrahyacaryasvādhyāyadhyānādiprasiddhyarthaṃ viviktaśayyāsanaṃ kāyakleśaḥ sthānamaunātapanādir anekadhā dehaduḥkhatitikṣāsukhānabhiṣv aṃgapravacanaprabhāvanādyarthaḥ parīṣahajātīyatvāt paunar uktyam iti cen na svakṛtakleśāpekṣatvāt kāyakleśasya samyag ity anuvṛtter dṛṣṭaphalanivṛttiḥ samyagyoganigraho guptir ity ataḥ samyagyrahaṇam anuvartate bāhyadravyāpekṣatvād bāhyatvaṃ parapratyakṣatvāt tīrthyagrahasthakāryatvāc cānaśanādeḥ etac ca karmanirdahanāt tapaḥ deheṃdriyatāpād vā keṣā punaḥ karmaṇāṃ saṃvaraḥ syāt tapaso 'smād ity āha

athābhyaṃtaraṃ tapaḥ prakāśayann āha

tapa iti saṃbadhyate asyānyatīrthānabhyastatvād uttaratvaṃ abhyaṃtaratvam iti yāvat aṃtaḥkaraṇavyāpārād bāhyadravyānapekṣatvāt svata etac ca svasaṃvedyam iti darśayann āha

tadbhedagaṇanārtham āha

navādīnāṃ bhedaśabdenopasaṃhitānām anyapadārthā vṛttiḥ dviśabdasya pūrvanipātaprasaṃga iti cen na pūrvasūtrāpekṣatvāt śābdān nyāyād dvaṃdve syur alpāctaram iti sūtrāt saṃyogād alpīyasa ity upasaṃkhyānāc ca dviśabdasya pūrvanipātaprasaktāv apy arthān nyāyāt prāyaścittādisūtrārthāpekṣayā yathākramam abhisaṃbaṃdhārthalakṣaṇam ullaṃdhyate arthasya balīyastvāt lakṣyānuvidhānāl lakṣaṇasya ete ca navādayaḥ prabhedā ity āha

yatas tapaso 'bhyaṃtarasya prāyaścittādaya eva bhedātmāno navādayas teṣāṃ bhedā iti prabhedās te prāgdhyānād iti vacanaṃ yathāsaṃkhyapratipattyarthaṃ

tatrāsya tapobhedasya navavikalpān pratipādayann āha

prāyaścittasya nava vikalpāḥ pramādadoṣavyudāsabhāvaprasādaniḥśalyānavasthāvyāvṛttimaryād ātyāgasaṃyamadārḍhyabhāvanādisiddhyarthaṃ prāyaścittaṃ prāyoparādhas tasya cittaṃ viśuddhyartham ity arthaḥ tasyālocanādayo niravadyavṛttayo nava vikalpā bhavaṃtīty āha

tatra gurave pramādanivedanaṃ daśadoṣavivarjitam ālocanaṃ prāyaścittalaghukaraṇārtham upakaraṇadānaṃ yadi laghu me śaktyapekṣaṃ kiṃcit prāyaścittaṃ dīyate tadāhaṃ doṣaṃ nivedayāmīti dīnavacanaṃ parādṛṣṭadoṣagūhanena prakaṭadoṣanivedanaṃ pramādālasyābhyāmalpadoṣāv ajñānena sthūladoṣapratipādanaṃ mahādoṣasaṃvaraṇenālpadoṣakathanaṃ īdṛśe doṣe kiṃ prāyaścittam ity upāyena pracchannaṃ bahuyatijanālocanāśabdākule svadoṣanivedanaṃ kim idaṃ gurūpapāditaṃ prāyaścittaṃ yuktam āgame na vety anugurupraśnaḥ mahad api prāyaścittaṃ gṛhītaṃ na phalakaram iti saṃciṃtya svasamānāya pramādāvedanaṃ paragṛhītasyaiva prāyaścittasyānumatena svaduścaritasaṃvaraṇaṃ iti daśālocanadoṣās teṣāṃ varjanam ātmāparādhasyāśv eva nirmāya bālavadṛjubuddhyābhidhānaṃ tadviśiṣṭam ālocanaṃ samyagavagaṃtavyaṃ tac ca saṃyatāśrayaṃ dviviṣayam ekāṃte saṃyatikāśrayaṃ triviṣayaṃ prakāśe prāyaścittaṃ gṛhītvā kurvato 'kurvataś ca kutaścit tapaścaraṇasāphalyetarādiguṇadoṣaprasaktiḥ prasiddhaiva mithyāduṣkṛtābhidhānādyabhivyaktapratikriyā pratikramaṇaṃ tadubhayasaṃsarge sati sādhanaṃ tadubhayaṃ sarvasya pratikramaṇasyālocanapūrvakatvāt kevalaṃ pratikramaṇam ayuktam iti cen na tatra guruṇābhyanujñātena śiṣyeṇaivālocanakaraṇāt tadubhayasmin guruṇaivobhayasya vidhānāt saṃsaktān napānopakaraṇādīnāṃ vibhajanaṃ vivekaḥ vyutsargaḥ kāyotsargādikaraṇaṃ taponaśanādi divasapakṣamāsādinā pravrajyāhāpanaṃ chedaḥ pakṣamāsādivibhāgena dūrataḥ parivarjanaṃ parihāraḥ punardīkṣāprāpaṇam upasthāpanaṃ tad idaṃ navavidham api prāyaścittaṃ kiṃ kasmin pramādācarite syād iti paramāgamād avaseyaṃ tasya deśakālādyapekṣasyānyathāvasātum aśakyatvāt

atha vinayavikalpapratipādanārtham āha

vinaya ity anuvartate pratyekam abhisaṃbaṃdhaḥ jñānavinaya ityādi tatra sabahumānajñānagrahaṇābhyāsasmaraṇādir jñānavinayaḥ padārthaśraddhāne niḥśaṃkitatvādilakṣaṇopetatā darśanavinayaḥ sāmāyikādau lokabiṃdusāraparyaṃte śrutasamudre bhagavadbhiḥ prakāśite 'nyathā padārthakathanāsaṃbhavanāt tadvataś cāritre samāhitacittatā cāritravinayaḥ pratyakṣeṣv ācāryādiṣv abhyutthānābhigamanāṃjalikaraṇādir upacāravinayaḥ parokṣeṣv api kāyavāṅmanobhir aṃjalikriyāguṇasaṃkīrtanānusmaraṇādiḥ jñānalābhācāraviśuddhisamyagārādhanādyavalaṃbanaṃ vinayabhāvanaṃ kimarthaṃ punar jñānādayo vinayā ity abhedenoktā ity āha

atha vaiyāvṛttyapratipattyartham āha

vaiyāvṛttyam ity anuvṛtteḥ pratyekam abhisaṃbaṃdhaḥ vyāvṛttasya bhāvaḥ karma vā vaiyāvṛttyaṃ kimarthaṃ taduktam ity āha

ācaraṃti tasmād vratānīty ācāryaḥ upetya tasmād adhīyata ity upādhyāyaḥ mahopavāsādyanuṣṭhāyī tapasvī śikṣāśīlaḥ śaikṣaḥ rujādikliṣṭaśarīro glānaḥ gaṇaḥ sthavirasaṃtatiḥ dīkṣakācāryasaṃstyāyaḥ kulaṃ cāturvarṇyaśramaṇanivahaḥ saṃghaḥ cirapravrajitaḥ sādhuḥ manojño 'bhirūpaḥ saṃmato vā lokasya vidvattvavaktṛtvamahākulatvādibhiḥ asaṃyatasamyagdṛṣṭir vā teṣāṃ vyādhiparīṣahamithyātvādyupanipāte tatpratīkāro vaiyāvṛttyaṃ bāhyadravyāsaṃbhave svakāyena tadānukūlyānuṣṭhānaṃ ca tac ca samādhyādhānāvicikitsābhāvapravacanavātsalyādyabhivyaktyarthaṃ bahūpadeśāt kvacin niyamena pravṛtijñāpanāya bhūyasāmupanyāsaḥ

atha svādhyāyaprarūpaṇārtham āha

svādhyāya ity anuvartamānenābhisaṃbaṃdhaḥ niravadyagraṃthārthobhayapratipādanaṃ vācanā saṃśayacchedāya niścitabalādhānāya vā parānuyogaḥ pṛcchanā adhigatārthasya manasābhyāso 'nuprekṣā ghoṣaśuddhaṃ parivartanam āmnāyaḥ dharmakathādyanuṣṭhānaṃ dharmopadeśaḥ prajñātiśayapraśastādhyavasāyādyarthaṃ svādhyāyaḥ katham ayam aṃtaraṃgarūpa ity āha

atha vyutsargapratinirdeśārtham āha

vyutsarga ity anuvṛtter vyatirekanirdeśaḥ pūrvavat upadhīyate balādhānārtham ity upadhiḥ anupāttavastutyāgo bāhyopadhivyutsargaḥ krodhādibhāvanivṛttir abhyaṃtaropadhivyutsargaḥ kāyatyāgaś ca niyatakālo yāvaj jīvaṃ vā parigrahanivṛtter avacanam iti cen na tasya dhanahiraṇyavasanādiviṣayatvāt dharmābhyaṃtarabhāvād iti cen na prāsukaniravadyāhārādinivṛttitaṃtratvāt prāyaścittābhyaṃtaratvād iti cen na tasya pratidvaṃdvibhāvāt prāyaścittasya hi vyutsargasyāticāraḥ pratidvaṃdvīṣyate nirapekṣaś cāyaṃ tato naitadvacanam anarthakaṃ anekatrāvacanam anenaiva gatatvād iti cen na śaktyapekṣatvāt tad evāha

sāvadyapratyākhyānaśaktyapekṣayā hi vratāparityāgaḥ sa cāvratāsravanirodhaphalaḥ puṇyāsravaphalaṃ tu dānaṃ svātisargaśaktyapekṣaṃ dharmātmakas tu saṃvaraṇaśaktyapekṣas tyāgaḥ prāyaścittātmako ticāraśodhanaśaktyapekṣaḥ abhyaṃtarataporūpas tu kāyotsarjanaśaktyapekṣa iti tyāgasāmānyād eko py anekaḥ sa ca niḥsaṃganirbhayajīvitāśāvyudāsādyarthaṃ vyutsargaḥ katham upadhyor bāhyatābhyaṃtaratā ca matā yatas tapovyutsargaḥ syād ity āha

atha dhyānaṃ vyākhyātukāmaḥ prāha

kim anena sūtreṇa kriyata ity āha

tatra kaścid āha yogaścittavṛttinirodha iti sa evaṃ paryanuyojyaḥ kim aśeṣacittavṛttirodhas tucchaḥ kiṃ vā sthirajñānātmaka iti nādyaḥ pakṣaḥ śreyānuttaras tu syād ity āha

nanu cāśeṣacittavṛttinirodhān na tuccho bhyupagamyate tasya grāhakapramāṇābhāvād aniścitatvāt kiṃ tarhiṃ puṃsaḥ svarūpe vasthānam eva tannirodhaḥ sa eva hi samādhirasaṃprajñāto yogo dhyānam iti ca gīyate jñānasyāpi tadā samādhibhṛtāmucchedāt 'tadā draṣṭuḥ svarūpe vasthānaṃ' iti vacanāt

tathā hi jñānavānātmā draṣṭṛtvāt yas tu na jñānavān sa na draṣṭā yathā kuṃbhādi draṣṭā vātmā tato jñānavān pradhānaṃ jñānavad iti cen na tasyaiva draṣṭṛtvaprasaṃgād adraṣṭur jñānavattābhāvāt kuṃbhādivat ajñānavattve puruṣasyānityatvāpattir iti cen na pradhānasyāpy anityatvānuṣakteḥ tatpariṇāmasya vyaktasyānityatvopagamād adoṣa iti cet puruṣaparyāyasyāpi bodhaviśeṣāder anityatve ko doṣaḥ tasya puruṣāt kathaṃcid avyatireke bhaṃguratvaprasaṃga iti cet pradhānād vyaktaṃ kim atyaṃtavyatiriktam iṣṭaṃ yena tataḥ kathaṃcid avyatirekād anityatā na bhavet vyaktāvyaktayor avyatirekaikāṃte pi vyaktam evānityaṃ pariṇāmatvān na punar avyaktaṃ pariṇāmitvād iti cet tata eva jñānātmanor avyatireke pi jñānam evānityam astu puruṣas tu nityo stu viśeṣābhāvāt puruṣo 'pariṇāmy eveti cet pradhānam api pariṇāmi mā bhūt vyakteḥ pariṇāmi pradhānaṃ na śakteḥ sarvadā sthāsnutvād iti cet tathā puruṣo pi sarvathā viśeṣābhāvāt sarvasya sataḥ pariṇāmitvasādhanāc ca apariṇāmini kramayaugapadyavirodhād arthakriyānupapatteḥ sattvasyaivāsaṃbhavāt tato draṣṭātmā jñānavān eva bādhakābhāvād iti na tasya svarūpe vasthitir ajñānātmikā kācid asaṃprajñātayogadaśāyām upapadyate jaḍātmabhāvāt

saṃprajñāto yogo jñānātmaka eva 'vṛttisārūpyam itaratre'ti vacanāt vṛttayaḥ paṃcatayyaḥ tāsāṃ viṣayasārūpyamātraṃ jihāsopāditsārahitam upekṣāphalaṃ taddhyānaṃ cittavṛttinirodhasyetthaṃbhūtasya bhāvād iti yad bhāṣyate tatra jñānātmatvamātreṇa nāsti vivādaḥ sarvasya dhyānasya jñānātmakatvaprasiddheḥ jñānam eva sthirībhūtaṃ samādhir iti parair apy abhidhānāt viṣayasārūpyaṃ tu vṛttīnāṃ pratibiṃbādhānaṃ tadānupapannam eva kvacid amūrte rthe kasyacit pratibiṃbāsaṃbhavāt tathā hi na pratibiṃbabhṛto vṛttayo 'mūrtatvād yathā khaṃ yat pratibiṃbabhṛn na tadamūrtaṃ dṛṣṭaṃ yathā darpaṇādi karmabhṛtaś ca vṛttayas tasmān na pratibiṃbabhṛta ity atra na tāvad asiddho hetur jñānavṛttīnāṃ mūrtatvānabhyupagamāt tadabhyupagame bāhyeṃdriyapratyakṣatvaprasaṃgāt manovadatisūkṣmatvād apratyakṣatve svasaṃvedanapratyakṣatāpi na syāt tadvad eva na cāsvasaṃviditā eva jñānavṛttayo rthagrāhitvavirodhāt pradīpādivadasvasaṃvidite pi viṣayagrāhitvaṃ jñānavṛttīnām aviruddham iti cen na vaiṣamyāt pradīpādidravyaṃ hi nārthagrāhi svayam acetanatvāt kiṃ tarhi cakṣurāde rūpādigrāhi jñānakāraṇasya sahakāritayārthagrāhīty upacaryate na punaḥ paramārthatas tatra tathā jñānavṛttayaḥ yas tu tattvato rthagrāhiṇa iṣyaṃte tato na sāmyam udāharaṇasyeti nāsvasaṃviditatvasiddhis tāsāṃ darśanavat na ca svasaṃviditatvaṃ kasyacin mūrtasya dṛṣṭam iṣṭaṃ cātiprasaṃgād ity amūrtatvam eva cittavṛttīnām avasthitaṃ tato nāsiddho hetuḥ nāpy anaikāṃtiko viruddho vā vipakṣavṛttyabhāvād yataś cittavṛttīnāṃ pratibiṃbabhṛttvābhāvo na siddhyet viṣayapratiniyamāny athānupapattyā pratibiṃbabhṛto jñānavṛttaya iti cen na nirākāratve pi viṣayapratiniyamasiddheḥ puṃso darśanasya bhoganiyamavat atha buddhipratibiṃbitam eva niyatam arthaṃ puruṣaś cetayate nānyathā pratiniyamābhāvaprasaṃgād iti mataṃ tarhi buddhir api kutaḥ pratiniyatārthapratibiṃbaṃ bibharti na punaḥ sakalārthapratibiṃbam iti niyamahetur vānyaḥ pratiniyatāhaṃkārābhimatam evārthaṃ buddhiḥ pratibiṃbayatīti cet kim anayā paraṃparāpratibiṃbam aṃtareṇaivāhaṃkārapratiniyamitam arthaṃ buddhir vyavasyati manaḥ svasāmagrīṃ pratiniyamād eva sarvatra pratiniyamasiddher alaṃ pratibiṃbakalpanayā tathā ca na cittavṛttīnāṃ sārūpyaṃ nāma yan mātraṃ saṃprajñātayogaḥ syād iti pareṣāṃ dhyānāsaṃbhavaḥ nāpi dhyeyaṃ tasya sūtre nupādānāt dhyānāsiddhau tadasiddheś ca syādvādināṃ tu dhyānaṃ dhyeye viśiṣṭe sūtritam eva ciṃtānirodhasyaikadeśataḥ kārtsnyato vā dhyānasyaikāgraviṣayatvena viśeṣaṇāt tathā hi

ekaśabdaḥ saṃkhyāpadaṃ aṃgyate tadaṃgati tasminn iti vāgraṃ mukhaṃ bhadreṃdrāgravipretyādi nipātanāt aṃger gatyarthasya karmaṇy adhikaraṇe vā ragvidhānāt ciṃtāṃtaḥkaraṇavṛttiḥ aniyatakriyārthasya niyatakriyākartṛtvenāvasthānaṃ nirodhaḥ ekam agraṃ mukhaṃ yasya so yam ekāgraḥ ciṃtāyā nirodhaḥ ekāgraś cāsau ciṃtānirodhaś ca sa ity ekāgraciṃtānirodhaḥ sa kuta iti cet ekāgratvena ciṃtānirodho vīryaviśeṣāt pradīpaśikhāvat vīryaviśeṣo hi dīpaśikhāyā nirvātaprakaraṇatve aṃtaraṃbahiraṃgahetuvaśāt parispaṃdābhāvopapattau vibhāvyate tathā ciṃtāyā api vīryāṃtarāyavigamaviśeṣanirākuladeśādihetuvaśādi yaviśeṣaḥ samunnīyate tata ekāgratyaṃ tena ciṃtāṃtaranirodhād ekāgraciṃtānirodha iti nānāmukhatvena tasya nivṛttiḥ siddhā bhavati arthaparyāyavācī vā agraśabdaḥ aṃgyate ity agram iti karmasādhanasyāgraśabdasyārthaparyāyavācitvopapatteḥ ekatvaṃ ca tadagraṃ ca tadekāgraṃ ekatvasaṃkhyāviśiṣṭo rthaḥ pradhānabhūte vā pradhānavācina ekaśabdasyāśrayaṇāt ekāgre ciṃtānirodha ekāgraciṃtānirodha iti yogavibhāgāt mayūravyaṃsakāditvād vā vṛttiḥ tato 'nekārthe guṇabhūte vā kalpanāropo dhyānaṃ mā bhūt nanv anekāṃtavādināṃ sarvasyārthasyaikānekarūpatvāt katham anekarūpavyavacchedenaikāgradhyānaṃ vidhīyata iti kaścit so py anālocitavacanaḥ ekasyārthasya paryāyasya vā pradhānabhāve dhyānaviṣayavacanāt tatra dravyasya paryāyāṃtarāṇāṃ ca sattve pi guṇībhūtatvād dhyānaviṣayatvavyavacchedāt tata eva caikaśabdasya saṃkhyāprādhānyavācino vyākhyānāt nanv evaṃ kalpanāropita eva viṣaye dhyānam uktaṃ syāt tattvataḥ paryāyamātrasya vastuno nupapatter dravyamātravat dravyaparyāyātmano jātyaṃtarasya ca vastutvāt nayaviṣayasya ca vastvekadeśatvānyathā nayasya vikalādeśatvavirodhād iti paraḥ so pi na nītivit paryāyasya nirākṛtadravyaparyāyāṃtarasyaiva vā vastusādhanān nirastasamastaparyāyadravyavat na punar apekṣitadravyaparyāyāṃtarasya paryāyasyāvastutvaṃ tasya nayaviṣayatayā vastvekadeśatve py avastutvanirākaraṇāt nāyaṃ vastu na cāvastu vastvaṃśaḥ kathyate yataḥ na samudro 'samudro vā samudrāṃśo yathaiva hi iti niyamāt na ca vastvaṃśād akalpanāropita eva vastuno pi tathā prasaṃgāt svarūpālaṃbanam eva dhyānam ity anye te pi na yuktavacasaḥ sarvathā tatsvarūpasya dhyānadhyeyarūpadvayavirodhāt kathaṃcid anekasvarūpasya tadavirodhidhyānarūpād arthāṃtarabhūte dhyeyarūpe dhyānaṃ pravartate iti svato vyatiriktam eva dravyaparamāṇuṃ bhāvaparamāṇuṃ vā samālaṃbate na ca dravyaparamāṇur bhāvaparamāṇur vārthaparyayo na bhavati pudgalādidravyaparyāyatvāt tasyeti ciṃtitaprāyaṃ tato yaṃ dhyānaśabdo bhāvakartṛkaraṇasādhano vivakṣāvaśāt dhyeyaṃ prati vyāvṛttasya bhāvamātratvāt dhyātirdhyānam iti bhavati karaṇapraśaṃsāparāyāṃ vṛttau kartṛsādhanatvaṃ dhyāyatīti dhyānaṃ sādhakatamatvavivakṣāyāṃ karaṇasādhanaṃ dhyāyaty anena jñānāvaraṇavīryāṃtarāyavirāmaviśeṣodbhūtaśaktiviśeṣeṇeti dhyānam iti ekāṃtakalpanāyāṃ doṣavidhānam uktaṃ prathamasūtre jñānaśabdasya karaṇādisādhanatvasamarthanāt nirviṣayasya dhyānasya bhāvasādhanatvādyanupapatteś ca bhāvavaṃtam aṃtareṇa bhāvasyāsaṃbhavāt kartur abhāve karaṇatvānupapatteḥ sarvathaikāṃte kārakavyavasthāsaṃbhavasya coktatvāt na ca vikalpāropite viṣaye dhyānam ity ekāṃtavādo pi śreyān nirviṣayadhyānasyāpi ekatvaprasaṃgāt kumārīparikalpitabhojye kālpanikabhojanavat na ca parikalpitāt dhyānād dhyātuḥ phalam akalpitarūpam upapadyate kalpitabhojanād akalpitatṛptivat tato naikāṃtavādināṃ dhyānadhyeyavyavasthā pramāṇavirodhāt svayam iṣṭatattvanirṇayāyogāt dhyātur abhāvāc ca na hi kūṭasthapuruṣo dhyātā pūrvāparasvabhāvatyāgopādānahīnatvāt kṣaṇikacittavat nāpi pradhānaṃ tasyācetanatvāt kāyavat mahadādivyaktātmā dhyāteti cen na tasya pradhānavyatirekeṇābhāvāt kalpitasya cāvastutvāt saṃtānavat syādvādināṃ tu dhyātāsti tasyottamasaṃhananatvaviśiṣṭasya mūrtimattvāt tathā cāha

ādyaṃ saṃhananaṃ trayam uttamasaṃhananaṃ so yam uttamasaṃhananas tasya dhyānaṃ na punar anuttamasaṃhananasya tasya dhyānaśaktyabhāvāt vihitapavanavijayasyānuttamasaṃhananasyāpi dhyānasāmarthyaṃ manovijayaprāpter iti cet sa parapavanavijayaḥ kutaḥ gurūpadiṣṭābhyāsātiśayād iti cen na tadabhyāsasyaivānuttamasaṃhananena vidhātum aśakyatvāt tadabhyāse pīḍotpatter ārtadhyānaprasaṃgāc ca pavanadhāraṇāyām evāvahitamanaso 'nyaddhyeye pravṛttyanupapatteḥ sakṛn manaso vyāpāradvitayāyogāt jñānayaugapadyaprayatnayaugapadyābhyāṃ manaso 'vyavasthiteḥ etena prāṇāyām adhāraṇayor adhyānakāraṇatvam uktaṃ pratyāhāravat yam aniyamayos tu tadaṃgatvam iṣṭam eva asaṃyatasya yogāprasiddheḥ ā aṃtarmuhūrtād iti kālaviśeṣavacanāc ca nānuttamasaṃhananasya dhyānasiddhiḥ tenottamasaṃhananavidhānam anyasyeyatkālādhyavasāyadhāraṇāsāmarthyād upapannaṃ bhavati tata ūrdhvaṃ tan nāstīty āha

na hy uttamasaṃhanano pi dhyānam aṃtarmuhūrtād ūrdhvam avicchinnaṃ dhyātum īṣṭe punar āvṛttyā parāṃtarmuhūrtakāle dhyānasaṃtatiś cirakālam api na virudhyate nanu yady ekāṃtarmuhūrtasthāsnu dhyānaṃ pratisamayaṃ tādṛśam eva tad ity aṃtasamaye pi tena tādṛśenaiva bhavitavyaṃ tathā ca dvitīyādyaṃtarmuhūrteṣv api tasya sthitisiddher na jātu vicchedaḥ syāt prathamāṃtarmuhūrtaparisamāptau tadvicchede vā dvitīyādisamaye vicchedānuṣakteḥ kṣaṇamātrasthitiḥ dhyānam āyātaṃ sarvapadārthānāṃ kṣaṇamātrasthāsnutayā pratīter akṣaṇikatve bādhakasadbhāvāt iti kecit teṣām api prathamakṣaṇe dhyānasyaikakṣaṇasthāyitve tadavasāne py ekakṣaṇasthāyitvaprasaṃgāt na jātucidvināśaḥ sakalakṣaṇavyāpisthitiprasiddheḥ anyathaikakṣaṇe pi na tiṣṭhet athaikakṣaṇasthitikatvenotpattir eva kṣaṇasthāyinaḥ pracyutir ato na sadavasthitiḥ tarhy aṃtarmuhūrtasthitikadhyānavādinām aṃtarmuhūrtād uttarakālaṃ samayādisthitikatvenotpattir evānaṃtarmuhūrtasthāyinaḥ pracyutir aṃtarmuhūrtasthāsnutayātmalābha evotpattir iti nāvicchedaśakteḥ satatāvasthitiprasaṃgo yataḥ kauṭasthyasiddhiḥ katham anyadānyasyotpattir aṃtarmuhūrtasthāsnoḥ pracyutir atiprasaṃgāt iti cet katham ekakṣaṇapracyutiḥ kṣaṇāṃtarasthitikatvenotpattir anyasya syād iti samaḥ paryanuyogaḥ sarvathātiprasaṃgasya samānatvāt tathā ca na kvacid utpattiḥ kṣaṇārthānāṃ siddhyet vināśe pi nānutpannasya bhāvasyeti nityavādināṃ kūṭasthārthasiddhir abādhitā syāt kṣaṇikatva eva bādhakasadbhāvāt syād ākūtaṃ kṣaṇikavādināṃ kṣaṇād ūrdhvaṃ pracyutir dvitīyakṣaṇasthitikatvenotpattiḥ tato notpativipattirahitaṃ na saṃtatam anuṣajyate yataḥ kṣaṇikatvasiddher vāpratihatā na syād iti tad asat tathāṃtarmuhūrtasthitikatvasyāpi siddheḥ sarvathā viśeṣābhāvāt na caivaṃ kṣaṇikatvavastuno nāśotpādau samaṃ syātāṃ prathamakṣaṇabhāvitvād asya dvitīyakṣaṇabhāvitvāt tadvināśasya kāryotpādasya kāraṇavināśātmakatvāt samam eva nāśotpādau tulāṃtayor nābhonnāmavad iti cet kathaṃ prakṛtacodyaparihāraḥ ekakṣaṇasthāsnutayotpāda eva dvitīyakṣaṇe vināśa iti nānyadānyasyotpattir anyasya vināśaḥ samam eva nāśotpādayos tathā prasiddhir iti ceta tarhy aṃtarmuhūrtamātrasthāyitayotpattir eva taduttarakālatayā vināśa iti samaḥ samādhiḥ nanv evaṃ saṃvatsarādisthitikam api dhyānaṃ kuto na bhaved iti cen na tathāsaṃbhāvanābhāvāt yad dhi yathāsthitikaṃ saṃbhāvyate tat tathāsthitikaṃ śakyaṃ vaktuṃ nānyathā na cāṃtaḥkaraṇavṛttilakṣaṇāyāś ciṃtāyā nirodho niyataviṣayatayāvasthānalakṣaṇo ṃtarmuhūrtād ūrdhvaṃ saṃbhāvyate manaso smadādiṣv anyaviṣayāṃtare sajātīye vijātīye vā saṃkramaṇaniścayāt tatkāryānubhavasmaraṇādeḥ saṃcārānyathānupapatteḥ kevalam anuttamasaṃhananasya ciṃtānirodham analpakālam upalabhya sthiratvena prakṣīyamāṇaṃ vāvabudhyottamasaṃhananasyāṃtarmuhūrtakālas tathāsāv iti saṃbhāvyate tathā paramāgamaprāmāṇyaṃ cety alaṃ prasaṃgena kaḥ punar ayam aṃtarmuhūrta ity ucyate uktaparimāṇo ṃtarmuhūrtaḥ paramāgame tato tra na nirūpyate jñānam eva dhyānam iti cen na tasya vyagratvāt dhyānasya punar avyagratvāt tata evaikāgravacanaṃ vaiyagryanivṛttyarthaṃ sūtre yujyate ciṃtānirodhagrahaṇaṃ tatsvābhāvyapradarśanārthaṃ tata eva jñānavailakṣaṇyaṃ anyathāsya kathaṃ ciṃtā na syāt dhyānam ity adhikṛtasvarūpanirdeśārthaṃ muhūrtavacanādaharādinivṛttis tathāvidhaśaktyabhāvāt abhāvo nirodha iti cen na kenacit paryāyeṇeṣṭatvāt paropagatasya nirūpyasyābhāvasya pramāṇāviṣayatvena nirastatvāt kiṃ ca abhāvasya ca vastutvāpatter hetvaṃgatvādibhyaḥ na hi hetvaṃgaṃ tu pakṣadharmatvādi vastutvam atikrāmati tadvadvipakṣe asattvam api hetvaṃgaṃ tathā parapakṣapratiṣedhe pakṣāṃgaṃ cābhāvo nidarśanāṃgaṃ ceti tasya vastudharmayogād vastutvaṃ tathā pramāṇanayaviṣayatvāt kāraṇatvāt kāryatvād viśeṣaṇatvād dhetoś ceti prapaṃcato bhyūhyaṃ tato na kaścid upālaṃbhaḥ nanu caikas tatra naikāgravacanaṃ kartavyaṃ kiṃ tarhy ekārthavacanaṃ spaṣṭārthatvād iti cen nāniṣṭaprasaṃgāt vīcāro rthavyaṃjanayogasaṃkrāṃtir iti hīṣṭaṃ tatra dravye paryāyāt saṃkramābhāvasyāniṣṭasya prasaṃgaḥ ekāgravacane pi tulyam iti cen na ābhimukhye sati paunaḥpunyenāpi pravṛttijñāpanārthatvāt ābhimukhyavācini hy agraśabde saty ekāgreṇaivābhimukhyena ciṃtānirodhaḥ paryāye dravye ca saṃkrāman na virudhyate prādhānyavācino vaikaśabdasya grahaṇam ihāśrīyate pradhānapuṃso dhyātur abhimukhaś ciṃtānirodha ekāgraciṃtānirodha iti sāmarthyāt kvacid dhyeye rthe dravyaparyāyātmanīti pratīyate tato nāniṣṭaprasaṃgaḥ aṃgatīty agraṃ pumān iti tu śabdārthakathane saty ekasmin vā puṃsi ciṃtānirodha ekāgraciṃtānirodha iti dravyārthādeśād bāhyadhyeyaprādhānyāpekṣā nivartitā svasminn eva dhyānasya vṛttir iti nānārthavācitvād ekāgravacanaṃ nyāyyaṃ naikārthavacanaṃ nanv evam astu ciṃtānirodho dhyānaṃ tasya tu divasamāsādyavasthānam upayuktasyeti cen na iṃdriyopaghātaprasaṃgāt prāṇāpānanigraho dhyānam iti cen na śarīrapātaprasaṃgāt maṃdaṃ maṃdaṃ prāṇāpānasya pracāro nigrahas tato nāsty eva śarīrapātaḥ tatkṛtavedanāprakarṣābhāvād iti cen na tasya tādṛśanigrahasya dhyānaparikarmatvena sāmarthyāt sūtritatvāt āsanaviśeṣavijayādivat tenaikāgraciṃtānirodha eva dhyānaṃ mātrākālaparigaṇanam iti cen na dhyānātikramāt tathā cittavaiyagryāt etena japasya dhyānatvaṃ pratiṣiddhaṃ vidhyupāyanirdeśaḥ kartavya iti cen na guptyādiprakaraṇasya tādarthyāt saṃvarārthaṃ tad iti cen na prāgupadeśasyobhayārthatvāt tataḥ saṃvarārthaḥ guptyādiprakaraṇaṃ dhyānavidhau tadupāyanirdeśārthaṃ ca bhavati tathāpīha sakaladhyānadharmāṇām iha sāmarthyasiddhatvāt

tad evaṃ sāmānyenoktasya dhyānasya viśeṣapratipattyartham āha

ṛtamardanamartir vā ṛte bhavamārtaṃ arto bhavamārtam iti vā duḥkhabhāvaṃ prārthanābhāvaṃ vety arthaḥ rudraḥ kruddhas tatkarma raudraṃ tatra bhavaṃ vā dharmād anapetaṃ dharmyaṃ śuciguṇayogāc chuklaṃ lobhābhibhavāder na tadāvirbhāvopapatteḥ śuciguṇayogaḥ prasiddhaḥ pāramārthikaḥ katham ekaṃ dhyānaṃ catvāri dhyānāni syur ity āha

ārtaraudradharmāny api hi dhyānāny evaikāgryasādṛśyāt ciṃtāṃtaranirodhāc ca śuklavat kevalam apraśaste pūrve praśaste cetare kuta ity āha

tatra tāvat

sāmarthyāt pūrve saṃsārahetū sūtrite saṃsārahetutvād ārtaraudrayor apraśastatvaṃ parayos tu dharmaśuklayoḥ praśastatvaṃ mokṣahetutvāt iti pūrvābhyāṃ dharmasyaiva paratvam iti cen na vyavahite pi paraśabdaprayogāt dvivacananirdeśād vā gauṇasyāpi saṃpratyeyaḥ kutaḥ parayor mokṣahetutvaṃ pūrvayoḥ saṃsārahetutvam ity āha

kathaṃ dharmasya vimohatvam iti cet mohaprakarṣābhāvād iti pratyeyaṃ sāmarthyāt parayor mokṣahetutvavacanāt pūrvayoḥ saṃsārahetutvasiddhis tayor mohaprakarṣayogāt

tatrārtasya kiṃ lakṣaṇam ity āha

apriyamamanojñaṃ bādhākāraṇatvāt bhṛśam arthāṃtaraciṃtanād āharaṇaṃ samanvāhāraḥ ādhikyenāharaṇād ekatrāvarodhaḥ punaḥ punaḥ prabaṃdha ity arthaḥ smṛteḥ samanvāhāraḥ smṛtisamanvāhāraḥ tenāmanojñasyopanipāte sa kathaṃ nāma me na syād iti saṃkalpaściṃtāprabaṃdha ārtam iti prakāśitaṃ bhavati tatra kiṃ hetukam ity āha

mithyādarśanāviratipramādapariṇāmaḥ saṃkleśaḥ tat svarūpaṃ tatkāraṇakaṃ tatphalaṃ ca saṃkleśāṃgaṃ tasya bhāvaḥ saṃkleśāṃgatā tayārtadhyānam uditaṃ tac caturvidhaṃ svarūpabhedāt tatra prathamamārtam ityādisūtreṇa dveṣahetukaṃ sūtritaṃ

dvitīyaṃ kiṃ svarūpam ity āha

uktaviparyayād viparītaṃ manojñasya viprayoge tatsaṃprayogāya smṛtisamanvāhāro dvitīyam ārtam ity arthaḥ priyasya manojñasya viprayogo viśleṣas tasmin sati tatsaṃprayogāya punaḥ punaś ciṃtāprabaṃdhaḥ sā me priyā kathaṃ prayoginī syād iti prabaṃdhane ciṃtanam ārtadhyānam apraśastam iti sūtrakārasyābhiprāyaḥ kiṃ janma tad ity āha

tṛtīyaṃ kim ārtam ity āha

smṛtisamanvāhāras tṛtīyam ārtam ity abhisaṃbaṃdhakaraṇāt duḥkhavedanāsaṃpratyayaḥ kiṃ nibaṃdhanaṃ tad ity āha

caturthaṃ kim ity āha

nidānaviṣayaḥ smṛtisamanvāhāraḥ nidānaṃ viparītaṃ manojñasyety eva siddham iti cen nāprāptapūrvaviṣayatvān nidānasya kiṃ hetukaṃ tad ity āha

keṣāṃ punas tat syād ity āha

aviratādayo vyākhyātāḥ kadācit prācyam ārtadhyānatrayaṃ pramattānāṃ teṣāṃ nidānasyāsaṃbhavāt tatsaṃbhave pramattasaṃyatatvavighātāt kutas teṣāṃ tad bhaved ity āha

atha raudraṃ dhyānaṃ kutaḥ kiṃ svarūpam ucyate ity āha

dhyānotpattau hiṃsādīnāṃ nimittabhāvād dhetunirdeśaḥ tena smṛtisamanvāhārābhisaṃbaṃdhaḥ tata idam ucyate

deśaviratasyāpi hiṃsādyāveśād vittādisaṃrakṣaṇataṃtratvāc ca raudraṃ dhyānaṃ saṃbhavati tadanurūpakathādoṣodayāt kevalam aviratavan na tasya nārakādinām animittaṃ samyaktvasāmarthyāt saṃyate pi kadācid astu raudradhyānaṃ hiṃsādyāveśād iti cet tadayuktaṃ saṃyate tadāveśe saṃyamapracyuteḥ

atha praśastasya dhyānasya dharmyasya tāvat pratipādanārtham āha

vicitir viveko vicāraṇā vicayaḥ tadapekṣayā ājñādīnāṃ karmanirdeśaḥ adhikārāt smṛtisamanvāhārasaṃbaṃdhaḥ ājñāvicayāya smṛtisamanvāhāra ityādi tad evaṃ

tadvicayāya smṛtisamanvāhāro dvividha ity ājñāvicayadhyānaṃ dvedhā tatrāgamaprāmāṇyād arthāvadhāraṇam ājñāvicayaḥ so yam ahetuvādaviṣayo nanumeyārthagocarārthatvāt ājñāprakāśanārtho vā hetuvādaḥ sāmarthyād ayam apy ājñāvicayaḥ kaḥ punar apāya ity āha

tasya vicayo dharmyadhyānaṃ dvitīyaṃ athavā sanmārgāpāyavicayaḥ sarvajñopadeśaparāṅmukhajanāpekṣayā saṃpratyeyaḥ asanmārgāpāyasamādhānaṃ vā tadapekṣayaiva kaḥ punar vipāka ity āha

tataḥ karmaphalānubhavanavivekaṃ prati praṇidhānaṃ vipākavicayaḥ sa ca prapaṃcato guṇasthānabhedena karmaprakṛtīnām udayodīraṇaciṃtanena paramāgamāt pratyetavyaḥ lokasaṃsthānasvabhāvāvadhānaṃ saṃsthānavicayaḥ ko sau loka ity āha

lokasyādhomadhyor dhvabhedasya saṃsthānaṃ sanniveśaḥ lokyamānasvabhāvasya ca lokasya saṃsthānaṃ pratidravyasvākṛtiḥ tadādhārasya ca janasya lokasya saṃsthānaṃ svopāttaśarīrapariṇāmākāraḥ mānabhedasya ca lokasya saṃkhyāviśeṣākāraḥ saṃsthānaṃ tasya vicayaḥ saṃsthānavicayaḥ kaḥ punar vicaya ity āha

dharmād anapetaṃ dharmyaṃ tasyottamakṣamādimata eva pravṛtteḥ anuprekṣāṇāṃ dharmyadhyānasajātīyatvāt pṛthaganupadeśa iti cen na jñānapravṛttivikalpāt sarvānuprekṣāṇām anityatvādyanuciṃtanasya jñānaviśeṣatvāt dhyānasyānuciṃtanaṃ nirodharūpatvāt kasya taddharmadhyānaṃ syād ity āha

dharmyam apramattasyeti cen na pūrveṣāṃ nivṛttiprasaṃgāt iṣyate ca teṣāṃ samyaktvaprabhāvād dharmyadhyānaṃ upaśāṃtakṣīṇakaṣāyayoś ceti cen na śuklābhāvaprasaṃgāt tadubhayaṃ tatreti cen na pūrvasyāniṣṭatvāt dharmyaṃ śreṇyor neṣyate tatas tayoḥ śuklam eva

atha śrutakevalinaḥ kiṃ dhyānam ity āha

pūrvavidviśeṣaṇaṃ śrutakevalinas tadubhayapraṇidhānasāmarthyāt caśabdaḥ pūrvadhyānasamuccayārthaḥ kiṃ kṛtvaivam ucyate sūtram ācāryair ity āha

viṣayavivekāparijñānam iti cen na vyākhyānato viśeṣapratipatteḥ śreṇyārohaṇāt prāk dharmyadhyānaṃ śreṇyoḥ śukladhyānam iti vyākhyānaṃ viṣayavivekāparijñānanimittam āśrīyate tathā hi

athāvaśiṣṭe śukle kasya bhavata ity āha

kevaliśabdasāmānyanirdeśāt tadvator ubhayor grahaṇaṃ katham ity āha

kāni punas tāni catvāri śukladhyānāni yāni svāmiviśeṣāśrayatayā vibhajyaṃte ity āha

vakṣyamāṇalakṣaṇāpekṣayā sarveṣām anvarthatvaṃ tata evāha

athaiteṣu caturṣu śukladhyāneṣu kiṃ kiyadyogasya bhavatīty āha

yogaśabdo vyākhyātārthaḥ yathāsaṃkhyaṃ caturṇāṃ saṃbaṃdhaḥ triyogasya pṛthaktvavitarkaṃ triṣu yogeṣv ekayogasyaikatvavitarkaṃ kāyayogasya sūkṣmakriyāpratipāti ayogasya vyuparatakriyānivartīti tadāha

tatrādyayor viśeṣapratipattyartham āha

kuta ity āha

pūrvavidārabhyatvād ekāśrayatvasiddhiḥ savitarkavīcāre iti dvaṃdvapūrvo nyapadārthanirdeśaḥ pūrvatvam ekasyaiveti cen na uktatvāt

tatra yathāprasaṃge ca aniṣṭanivṛttyartham idam ārabhyate

ko yaṃ vitarka ity āha

kim etatsūtravacanād abhipretam atyāha

kaḥ punar vīcāra ity āha

kuto nyo na vīcāra ity āha

dravyaṃ hitvā paryāye taṃ tyaktvā dravye saṃkramaṇam arthasaṃkrāṃtiḥ arthasya dravyaparyāyātmakatvāt evaṃ śrutavacanam avalaṃvya śrutavacanāṃtarālaṃbanaṃ vyaṃjanasaṃkrāṃtiḥ kāyayogād yogāṃtare tato pi kāyayoge saṃkramaṇaṃ yogasaṃkrāṃtiḥ evaṃ parivartanaṃ vīcāras tena yutaṃ vitarkeṇa ca śrutākhyena viśiṣṭaṃ pṛthaktvavitarkavīcāraṃ prathamaśukladhyānaṃ kīdṛgdhyātā taddhyātum arhatīty āha

atha dvitīyaṃ ko dhyātum arhatīty āha

atha tṛtīyaṃ dhyānaṃ ko dhyāyata ity āha

atha caturthaṃ śuklaṃ ko dhyāyatīty āha

athāmanaskasya kevalinaḥ katham ekāgraciṃtānirodhalakṣaṇaṃ dhyānaṃ saṃbhāvyate ity ārekāyām idam āha

tad etadvyavahāraniścayanayanirūpaṇanipuṇaiḥ pramāṇāṃtaḥkaraṇapravaṇaiḥ sarvam ālocyaṃ paramagahanatvāc chadmasthāsmādṛśajanānām iti nivedayann upasaṃharati

iti navamādhyāyasya prathamam āhnikam

kim artham idam aprastutam ucyate tapasā nirjarā ceti prakṛte tapasi bāhye bhyaṃtare ca dhyānaparyaṃte vyākhyāte sarvasamyagdṛṣṭīnāṃ yathāsaṃbhavaṃ bāhyarūpeṇābhyaṃtararūpeṇa ca tapasā samānanirjarātvaprasaktau tadviśeṣapratipādanārthaṃ prastutam evedaṃ yuktam abhidhātuṃ kutaḥ punaḥ samyagdṛṣṭyādayo 'saṃkhyeyaguṇanirjarā kramād bhavaṃtīty āha

prathamaṃ samyaktvādipratilaṃbhe adhyavasāyaviśuddhiprakarṣād asaṃkhyeyaguṇanirjaratvaṃ daśānāṃ prathamaṃ hi bhavyasyopaśamasamyaktvaṃ tadādayo vedakasamyaktvakṣāyikasamyagdarśanaśrāvakatvādayaḥ sūtroktās tatra pratilabdhādhyavasāyaviśuddhiprakarṣād daśānām api kramād asaṃkhyeyaguṇanirjaratvam upapadyate kṣapaka ity asādhur anvākhyānābhāvād iti cen na caśabdena mitsaṃjñopalabdheḥ kṣai jai ṣai kṣaye ity asya kṛtātvasya ṇau puki kṛte janījṝṣknasurañjo 'mantāś ceti caśabdena mitsaṃjñopalabdher hrasvatvāt sādhur eva kṣapakaśabda ity arthaḥ

atha tapobhājāṃ saṃyatānāṃ parasparaṃ guṇaviśeṣād bhede pi naigamanayān nairgraṃthyasāmyam ādarśayann āha

aparipūrṇavratā uttaraguṇahīnāḥ pulākāḥ īṣadviśuddhipulākasādṛśyāt akhaṃḍitavratāḥ śarīrasaṃskārarddhisukhayaśo vibhūtipravaṇā vakuśāḥ chedaśavalayuktatvāt bakuśaśabdo hi śabalaparyāyavācīha kuśīlā dvividhāḥ pratisevanākaṣāyodayabhedāt kathaṃcid uttaraguṇavirādhanaṃ pratisevanā grīṣme jaṃghāprakṣālanavat saṃjvalanamātrodayaḥ kaṣāyodayas tena yogāt mūlottaraguṇabhṛto pi pratisevanākuśīlāḥ kaṣāyakuśīlāś cocyaṃte udake daṃḍarājivatsaṃnirastakarmāṇo 'ṃtarmuhūrtakevalajñānadarśanaprāpiṇo nirgraṃthāḥ prakṣīṇaghātikarmāṇaḥ kevalinaḥ snātakāḥ snātaṃ vedasamāptāv iti svārthike ke niṣpannaḥ śabdaḥ kuta ete nirgraṃthāḥ paṃcāpi matā ity āha

kaścid āha prakṛṣṭāprakṛṣṭaguṇānāṃ nirgraṃthatvābhāvaś cāritrabhedāt gṛhasthavad iti taṃ pratyāha na ca dṛṣṭatvād brāhmaṇaśabdavat na hi jātyācārādhyayanādibhedād bhinneṣu brāhmaṇatvaṃ virudhyate saṃgrahavyavahārāpekṣatvāt niścayanayād eva samagraguṇeṣu tadvyapadeśasiddheḥ kiṃ ca dṛṣṭirūpasāmānyāt sarveṣāṃ nirgraṃthatā na virudhyate bhagnavrate vṛttāv atiprasaṃga iti cen na rūpābhāvāt nirgraṃtharūpaṃ hi yathājātarūpam asaṃskṛtaṃ bhūṣāveśāyudhavirahitaṃ gṛhastheṣu na saṃbhavatīti anyasmin sarūpe tiprasaṃga iti cen na vṛṣṭyabhāvāt

teṣāṃ pulākādīnāṃ bhūyo pi viśeṣapratipattyartham idam āha

iti navamādhyāyasya dvitīyam āhnikam

iti śrīvidyāvaṃdiācāryaviracite tattvārthaślokavārtikālaṃkāre navamo 'dhyāyaḥ samāptaḥ

idānīṃ mokṣasya svarūpābhidhānaṃ prāptakālaṃ tatprāptiḥ kevalajñānāvāptipūrviketi kevalajñānotpattikāraṇam ucyate

kasmād dhetor mokṣaḥ kiṃlakṣaṇaś cety atrocyate

tasya karmaṇaḥ sadbaṃdhodayodīraṇavyavasthāgrahaṇaṃ tatkṛtavibhāgo guṇasthānāpekṣaḥ pravacanān neyaḥ

kiṃ dravyakarmaṇām eva mokṣaḥ syād uta bhāvakarmaṇām apīty āśaṃkāyām idam āha

bhavyatvagrahaṇam anyapāriṇāmikanivṛttyarthaṃ tena jīvatvāder avyāvṛttiḥ sarvataḥ sarvadā prasiddhā bhavati kasmād aupaśamikādikṣayān mokṣa ity āha

atra samādhīyate

nanv evaṃ kevaladarśanādīnām api kṣāyikabhāvānāṃ mokṣe kṣayaḥ prasajyata ity ārekāyām apavādam āha

anyatraśabdoyaṃ parivarjanārthas tadapekṣaḥ siddhatvebhya iti vibhaktinirdeśaḥ 'anyatra droṇabhīṣmābhyāṃ sarve yodhāḥ parāṅmukhāḥ' iti yathā anyaśabdaprayoge tadvijñānam iti cen na pratyayāṃtasyāpi prayoge taddarśanāt anaṃtavīryādinivṛttiprasaṃga iti cen na atraivāṃtarbhāvāt anaṃtavīryahīnasyānaṃtāvabodhavṛttyabhāvāt sukhasya jñānasamavāyitvāt baṃdhasyāvyavasthā aśvādivad iti cen na mithyādarśanādyucchede kārtsnyena tatkṣayāt punaḥ pravartanaprasaṃgo jānataḥ paśyataś ca kāruṇyād iti cen na sarvāsravaparikṣayāt vītarāge snehaparyāyasya kāruṇyasyāsaṃbhavād bhaktispṛhādivat akasmād iti ced anirmokṣaprasaṃgaḥ sato hetukasya nityatvāpatter vināśāyogāt muktasya sthānavattvāt pāta iti cen na anāsravatvāt sāsravasya yānapātrādeḥ pātadarśanāt gauravābhāvāc ca tasya na pātastālaphalādeḥ sati gaurave vṛntasaṃyogābhāvāt patanaprasiddheḥ nanu mahāparimāṇānām alpīyasyādhāre mokṣakṣetre parasparo parodha iti cen na avagāhaśaktiyogāt nānāpradīpamaṇiprakāśādivat tata eva janmamaraṇadvaṃdvopanipātavyābādhāvirahāt paramasukhinaḥ tatsukhasya nāsty upamānam ākāśaparimāṇavat muktānām anākāratvād abhāva iti cen nātītānaṃtaraśarīrākārānuvidhāyitvāt gatasikkakamūṣāgarbhavat muktānām aśarīratve tadbhāvād visarpaṇaprasaṃga iti cet na kāraṇābhāvāt kutaḥ kāraṇāt saṃharaṇavisarpaṇe saṃsāriṇaḥ syātām iti cet nāmakarmasaṃbaṃdhāt saṃharaṇavisarpaṇadharmatvaṃ pradīpe prakāśavat nātmanaḥ saṃharaṇavisarpaṇavattve sādhye pradīpo dṛṣṭāṃtaḥ śreyān mūrtimadvaidharmyād iti cen na ubhayalakṣaṇaprāptatvāt dṛṣṭāṃtasya hi lakṣaṇaṃ sādhyadharmādhikaraṇatvaṃ sādhanadharmādhikaraṇatvaṃ ca tatra saṃharaṇavisarpaṇadharmakatvasya sādhyasyādhiṣṭhānaparimāṇānuvidhāyitvasya sādhanasya ca pradīpe sadbhāvāt sa dṛṣṭāṃtaḥ syād eva jīvasya cāmūrtamūrtatvobhayalakṣaṇayuktatvāt na mūrtimadvaidharmyam asti yato yaṃ dṛṣṭāṃto na syāt baṃdhaṃ pratyekatvaṃ lakṣaṇato bhavati tasya nānātvaṃ tasmād amūrtibhāvo naikāṃtād bhavati jīvasya iti vacanāt kathaṃcin mūrtimattvasyāpi prasiddheḥ nāmakarmasaṃbaṃdhaprasaṃgaḥ pradīpasyeti cen na tasya dṛṣṭāṃtatvenāvivakṣitatvāt sādhanadharmatvānabhiprāyāt svādhiṣṭhānaparimāṇānuvidhāyitvasya ca sādhanadharmasya tatra bhāvāt śarīraṃ hi jīvasyādhiṣṭhānaṃ pradīpasya tu gṛhaṃ tatparimāṇānuvidhānam ubhayor astīti nopālaṃbhanaḥ śarīraparimāṇānuvidhāyitvaṃ sādhanaṃ pradīpe tasyāsattvāt nāpi gṛhaparimāṇānuvidhāyitvaṃ tasyātmany abhāvāt tata idam ucyate saṃsārī jīvaḥ pradeśasaṃharaṇavisarpaṇadharmakaḥ svādhiṣṭhānaparimāṇānuvidhāyitvāt pradīpaprakāśavat na hi muktātmā svādhiṣṭhānaparimāṇānuvidhāyī tasyāśarīrādhiṣṭhānasyābhāvāt pūrvānaṃtaraśarīraparimāṇaṃ tu yad anukṛtaṃ tatparityāgakāraṇasya nāmakarmasaṃbaṃdhinibaṃdhanaśarīrāṃtarasyābhāvān na visarpaṇaṃ muktasya yato lokākāśaparimāṇatvāpattiḥ nanu saṃharaṇavisarpaṇasvabhāvasyātmanaḥ pradīpavad evānityatvaprasaṃga iti cen na tāvanmātrasya vivakṣitatvāt caṃdramukhīvat saṃharaṇavisarpaṇasvabhāvatvamātraṃ vivakṣitaṃ caṃdramukhī priyadarśanavat sarvasādharmye dṛṣṭāṃtasyāpahnavāt sarvathā'bhāvo mokṣaḥ pradīpavad iti cen na sādhyatvāt pradīpe pi niranvayavināśasyāpratīteḥ tasya tamaḥpudgalabhāvenotpādād dīpapudgalabhāvena vināśāt pudgalajātyā dhruvatvāt dṛṣṭatvāc ca nigalādiviyoge devadattādyavasthānavat na sarvathā mokṣāvasthāyām abhāvaḥ yatraiva karmavipramokṣas tatraivāvasthānam iti cen na sādhyatvāt yo yatra vipramuktaḥ sa tatraivāvatiṣṭhata iti siddhaṃ deśāṃtaragatidarśanāt nigalādivinirmuktasya gatikāraṇasadbhāvād deśāṃtaragatidarśanam iti cet niḥśeṣakarmabaṃdhanavipramuktasyāpi gatinimittasyordhvavrajyāsvabhāvasya bhāvāt deśāṃtarā gatir astu tad evaṃ

tataḥ sakalakalmaṣasaṃtatisaṃsaktivinirmuktir eva svātmeti samācakṣate yuktiśāstrāviruddhavacasaḥ sūrayo bhagavaṃtas tasya svātmanaḥ prāptiḥ parā nivṛttir iti niḥsaṃdigdhaṃ tena svaviśeṣaguṇavyāvṛttir muktiś caitanyamātrasthitir vā anyathā vā vadaṃtopākṛtāḥ pramāṇavyāhatatvād iti nivedayati

iti daśamādhyāyasya prathamam āhnikam

tadgrahaṇaṃ mokṣasya pratinirdeśārthaṃ āṅabhividhyarthaḥ etad eva samabhidhatte

ālokāṃtād iti dhvānān nālokākāśagāmitā

muktiś ca iti tv ayaṃ pakṣanirdeśaḥ hetunirdeśas tarhi kartavya ity āha

etac ca hetucatuṣṭayaṃ kathaṃ gamakam ity āha

atraiva dṛṣṭāṃtapratipādanārtham āha

kimartham idam udāharaṇacatuṣṭayam uktam ity āha

hetudṛṣṭāṃtānāṃ yathāsaṃkhyam abhisaṃbaṃdhaḥ katham ity āha

asaṃgatvabaṃdhacchedayor arthāviśeṣād anuvādaprasaṃga iti vennārthānyatvāt baṃdhasyānyonyapraveśe saty avibhāgenāvasthānarūpatvāt saṃgasya ca parasya prāptimātratvāt nodāharaṇamalābūḥ mārutādeśād iti cen na tiryaggamanaprasaṃgāt tiryaggamanasvabhāvatvān mārutasya nanv evam ūrdhvagatisvabhāvasyātmana ūrdhvagatyabhāve pi tadbhāvaprasaṃgo gner auṣṇyavat tadabhāve 'bhāvavad iti cen na gatyaṃtaranivṛttyarthatvāt tadūrdhvagatisvabhāvasya ūrdhvajvalanavad vā tadbhāve nābhāvaḥ vegavaddravyābhighātād analasyordhvajvalanābhāve pi tiryagjvalanasadbhāvādarśanāt

nanv evaṃ muktasya lokāt parataḥ kuto nordhvagatir ity āha

kaḥ punardharmāstikāya ity āha

atha kim ete muktāḥ samānāḥ sarve kiṃ vā bhedenāpi nirdeśyā ity āśaṃkāyām idam āha

kena rūpeṇa siddhāḥ kṣetrādibhir bhedair nirdeṣṭavyā ity āha

tad evaṃ śāstraparisamāptau paramamaṃgalaṃ niḥśreyasamārgam eva maṃgalam abhiṣṭotumanāḥ prāha

iti daśamādhyāyasya dvitīyam āhnikam iti śrīvidyānaṃdiācāryaviracite tattvārthaślokavārtikālaṃkāre daśamo 'dhyāyaḥ samāptaḥ