samuddhara
SAMUDDHĀRA
Nyāyabhāṣya Demo
The Digital Nyāyabhāṣya Project

Critical Edition of Nyāyabhāṣya 3


1


3.1.1parīkṣitāni pramāṇāni. prameyam idānīṃ parīkṣyate, tac cātmādīty ātmā vicāryate: “kiṃ dehendriya‌mano‌buddhi‌saṃghāta‌mātram ātmā, āhosvit tato vyatiriktaḥ?” iti.

kutaḥ saṃśayaḥ? vyapadeśasyobhayathā‌siddheḥ saṃśayaḥ. kriyākaraṇayoḥ kartrā saṃbandhasyābhidhānaṃ vyapadeśaḥ. sa dvividhaḥ: avayavena ca samudāyasya “mūlair vṛkṣas tiṣṭhati, stambhaiḥ prāsādo dhriyate” iti, anyena cānyasya “paraśunā vṛścati, pradīpena paśyati” iti. asti cāyaṃ vyapadeśaḥ: cakṣuṣā paśyati, manasā vijānāti, buddhyā vicārayati, śarīreṇa sukhaduḥkham anubhavati. tatra nāvadhāryate: “kim avayavena samudāyasya dehādisaṃghātasya vyapadeśaḥ, athānyenānyasya tadvyatiriktasya?” iti.


2

anyenāyam anyasya vyapadeśaḥ. kasmāt? darśana‌sparśanābhyām ekārtha‌grahaṇāt. darśanena kaścid artho gṛhītaḥ sparśanenāpi gṛhyate “yam aham adrākṣaṃ cakṣuṣā taṃ sparśanenāpi spṛśāmi” iti, “yam” ca “asprākṣaṃ sparśanena taṃ cakṣuṣā paśyāmi” iti. ekaviṣayau dvāv imau pratyayāv eka‌kartṛkau pratisaṃdhīyete, na saṃghāta‌kartṛkau, nendriyeṇaika‌kartṛkau. tad yo ’sau cakṣuṣā tvag‌indriyeṇa caikasyārthasya grahītā bhinna‌nimittāv ananya‌kartṛ‌kau pratyayau samāna‌viṣayau pratisaṃdadhāti so ’rthāntara‌bhūta ātmeti.

kathaṃ punar nendriyeṇaika‌kartṛkau? indriyaṃ khalu svaṃ svaṃ viṣaya‌grahaṇam ananya‌kartṛkaṃ pratisaṃdhātum arhati, nendriyāntarasya viṣaya‌grahaṇam iti.

kathaṃ na saṃghāta‌kartṛkau? ekaḥ khalv ayaṃ bhinna‌nimittau pratyayau svātma‌kartṛkau prati‌saṃhitau vedayate, na saṃghātaḥ. kasmāt? anivṛttaṃ hi saṃghāte praty‌ekaṃ viṣayāntaragrahaṇasyāprati‌saṃ‌dhānam indriyāntareṇeveti.


3-4


3.1.2na, viṣaya‌vyavasthānāt. na dehādi‌saṃghātād anyaś cetanaḥ. kasmāt? viṣaya‌vyavasthānāt. vyavasthita‌viṣayāṇīndriyāṇicakṣuṣy asati rūpaṃ na gṛhyate, sati gṛhyate. yac ca yasminn asati na bhavati, sati bhavati, “tasya tad” iti vijñāyate. tasmād rūpa‌grahaṇaṃ cakṣuṣaḥ, cakṣū rūpaṃ paśyatīti. evaṃ ghrāṇādiṣv apīti.

tānīmānīndriyāṇi sva‌viṣaya‌grahaṇāc cetanāni, indriyāṇāṃ bhāvābhāvayor viṣaya‌grahaṇasya tathā‌bhāvād iti. evaṃ ca sati kim anyena cetanena? iti.

saṃdigdha‌tvād ahetuḥ. yo ’yam indriyāṇāṃ bhāvābhāvayor viṣaya‌grahaṇasya tathā‌bhāvaḥ, kim ayaṃ cetana‌tvād āho‌svic cetanopa‌karaṇānāṃ grahaṇa‌nimittatvāt? iti saṃdihyate. cetanopa‌karaṇatve ’pīndriyāṇāṃ grahaṇa‌nimittatvād etad bhavati.
3.1.3yac coktam: “viṣaya‌vyavasthānāt” iti tadvyavasthānād evātma‌sad‌bhāvād aprati‌ṣedhaḥ. yadi khalv ekam indriyam avyavasthita‌viṣayaṃ sarvajñaṃ sarva‌viṣaya‌grāhi cetanaṃ syāt kas tato ’nyaṃ cetanam anu‌mātuṃ śaknuyāt? yasmāt tu vyavasthita‌viṣayāṇīndriyāṇi, tasmāt tebhyo ’nyaś cetanaḥ sarvajñaḥ sarva‌viṣaya‌grāhī viṣaya‌vyava‌sthām atīto ’numīyate.

tatredam abhijñānam apratyākhyeyaṃ cetana‌vṛttam udāhriyate — rūpa‌darśī khalv ayaṃ gandhaṃ rasaṃ vā pūrva‌gṛhītasāhacaryam anuminoti. gandha‌pratisaṃvedī ca rūparasāv anuminoti. evaṃ viṣaya‌śeṣe vācyam. rūpaṃ dṛṣṭvā gandhaṃ jighrati, ghrātvā gandhaṃ rūpaṃ paśyati. tad evam aniyata‌paryāyaṃ sarva‌viṣaya‌grahaṇam ekacetanādhikaraṇam ananya‌kartṛkaṃ pratisaṃdhatte. pratyakṣānumānāgamasaṃśayapratibhāpratyayāṃś ca nānā‌viṣayān svātma‌kartṛkān pratisaṃdhāya vedayate. sarvārtha‌viṣayaṃ ca śāstraṃ śrutvā pratipadyate ’rtham aviṣaya‌bhūtaṃ śrotrasya. krama‌bhāvino hi varṇāñ śrutvā pada‌vākya‌bhāvena pratisaṃdhāya śabdārtha‌vyavasthānaṃ ca budhyamāno ’neka‌vidham artha‌jātam agrahaṇīyam ekaikenendriyeṇa gṛhṇāti. seyaṃ sarva‌jñasya cetanasya jñeyāvy‌avasthā na śakyānupadaṃ parikramitum. ākṛtimātraṃ tūdāhṛtam. tatra yad uktam: “indriyacaitanye kim anyena cetanena” ity etad ayuktam iti.


5


3.1.4itaś ca vyatirikta ātmā, na dehādi‌saṃghātamātram, śarīradāhe pātakā‌bhāvāt. śarīra‌grahaṇena śarīrendriya‌buddhi‌vedanā‌saṃghātaḥ prāṇibhūto gṛhyate. prāṇi‌bhūtaṃ śarīraṃ dahataḥ prāṇi‌hiṃsākṛtaṃ pāpam “pātakam” ity ucyate. tasyābhāvaḥ, tatphalena kartur asaṃbandhād akartuś ca saṃbandhāt.

śarīrendriya‌buddhi‌vedanā‌prabandhe khalv anyaḥ saṃghāta utpadyate ’nyo nirudhyata iti. utpāda‌nirodha‌santatibhūtaś ca prabandho nānya‌tvaṃ bādhate dehādisaṃghātasya. anya‌tvādhiṣṭhāno hy asau prakhyāyata iti. evaṃ ca sati yo dehādi‌saṃghātaḥ prāṇibhūto hiṃsāṃ karoti nāsau hiṃsā‌phalena saṃbadhyate. yas tu saṃbadhyate na tena hiṃsā kṛtā. tad evaṃ sattva‌bhede kṛta‌hānam akṛtābhyāgamaś ca pra‌sajyate. sati ca sattvotpāde sattva‌nirodhe cākarma‌nimittaḥ sattva‌sargaḥ prāpnoti. tatra muktyartho brahma‌caryavāso nopapadyate. tad yadi dehādi‌saṃghāta‌mātraṃ sattvaṃ syāt, śarīra‌dāhe pātakaṃ na bhaved dagdhuḥ. aniṣṭaṃ caitat.

tasmāt saṃghāta‌vyatirikta ātmā nitya iti.


6


3.1.5tad‌abhāvaḥ sātmaka‌pradāhe ’pi tannityatvāt. yasyāpi nityenātmanā sātmakaṃ śarīraṃ dahyate tasyāpi śarīra‌dāhe pātakaṃ na bhaved dagdhuḥ. kasmāt? nityatvād ātmanaḥ — na jātu kaścin nityaṃ hiṃsitum arhatīti. atha hiṃsyate nityatvam asya na bhavatīti.

seyam ekasmin pakṣe hiṃsā niḥphalā, anyasmiñś ca pakṣe ’nupapannaiveti.


7


3.1.6na, kāryāśraya‌kartṛ‌vadhāt. na brūmaḥ: “nityasya sattvasya vadho hiṃsā” iti. kiṃ tarhi? anucchitti‌dharmakasya sattvasya kāryāśrayasya ca śarīrasya viṣayopa‌labdheś ca kartṝṇām indriyāṇām upaghātaḥ pīḍā vaikalya‌lakṣaṇaḥ prabandhocchedo pramāpaṇa‌lakṣaṇo vadho hiṃseti. kāryaṃ tu sukha‌duḥkha‌saṃ‌vedanam, tasyāyatanam adhi‌ṣṭhānam āśrayaḥ śarīram; kāryāśrayasya ca śarīrasya viṣayopa‌labdheś ca kartṝṇām indriyāṇāṃ vadho hiṃsā, na nityasyātmanaḥ. tatra yad uktam: “sātmaka‌pradāhe ’pi tan‌nityatvāt tadabhāvaḥ” ity etad ayuktam iti.

yasya tu sattvocchedo hiṃsā tasya kṛtahānam akṛtābhyāgamaś ceti doṣaḥ. etāvac caitat syāt — sattvocchedo hiṃsā, anu‌cchitti‌dharmakasya sattvasya kāryāśraya‌kartṛ‌vadho hiṃsā. na kalpāntaram asti. sattvocchedaś ca prati‌ṣiddhaḥ. tatra kim anyat? śeṣaṃ yathā‌bhūtam iti.

athavā — kāryāśrayakartṛvadhād iti dehendriyabuddhi‌saṃghāto nityasyātmano yat sukha‌duḥkhapratisaṃvedanaṃ tasyāśrayaḥ. tad‌āyatanaṃ tad bhavati, na tato ’nyatreti. sa eva ca kartā. tan‌nimittā sukha‌duḥkha‌prati‌saṃ‌vedanasya nir‌vṛttiḥ, na tad‌antareṇeti. tasya vadha upa‌ghātaḥ pīḍā pra‌māpaṇaṃ vā hiṃsā, nityatve nātmocchedaḥ. tatra yad uktam: “tad‌abhāvaḥ sātmakapradāhe ’pi tannityatvāt” iti, etan neti.


8


3.1.7itaś ca dehādivyatirikta ātmāsavyadṛṣṭasyetareṇa pratyabhijñānāt. pūrvāparayor jñānayor ekaviṣaye pratisaṃdhijñānaṃ praty‌abhi‌jñānam“tam evaitarhi jānāmi yam ajñāsiṣam: sa evāyam arthaḥ” iti. savyena khalu cakṣuṣā dṛṣṭam artham itareṇāpi cakṣuṣā dṛṣṭvā praty‌abhi‌jānāti: “yam aham adrākṣaṃ tam evaitarhi paśyāmi” iti. indriyacaitanye ca nānya‌dṛṣṭam anyaḥ pratyabhijānātīti pratyabhi‌jñānānupa‌pattiḥ. asti tv idaṃ pratyabhijñānam.

tasmād indriyavyatiriktaś cetana iti.


9


3.1.8na, ekasmin nāsāsthivyavahite dvitvābhimānāt. ekam idaṃ cakṣur madhye nāsāsthivyavahitam. tasyāntau gṛhyamāṇau dvi‌tvābhi‌mānaṃ pra‌yojayato yathā madhye vyavahitasya dīrghadravyasyeti.


10


3.1.9eka‌vināśe dvitīyāvināśān naikatvam. ekasminn upahate voddhṛte cakṣuṣi dvitīyam avatiṣṭhate cakṣur viṣaya‌grahaṇa‌liṅgam. tasmād ekasya vyavadhānānupapattir iti.


11


3.1.10avayavanāśe ’py avayavy‌upalabdher ahetuḥ. eka‌vināśe dvitīyāvasthānād ity ahetuḥ. kasmāt? vṛkṣasya hi kāsucic chākhāsu bhagnāsūpa‌labhyata eva vṛkṣa iti.


12


3.1.11dṛṣṭānta‌virodhād apratiṣedhaḥ.

[1] na kāraṇa‌dravya‌vibhāge kārya‌dravyam avatiṣṭhate nityatva‌prasaṅgāt. bahuṣu cāvayaviṣu yasya kāraṇavibhāgas tasya vināśaḥ, yeṣāṃ kāraṇāny avi‌bhaktāni tāny ava‌tiṣṭhanta iti.

[2] athavā — dṛśyamānārtha‌virodho dṛṣṭāntavirodhaḥ. [2.1] mṛtasya śiraḥkapāle dvāv avaṭau nāsāsthi‌vyavahitau cakṣuṣoḥ sthānaṃ bhedena gṛhyete. na caitad ekasmin nāsāsthi‌vyavahite saṃ‌bhavati. [2.2] athavā — ekavināśasyāniyamād dvāv imāv arthau. tau ca pṛthag‌āvaraṇopa‌ghātau. [2.3] avapīḍanāc caikasya cakṣuṣo raśmi‌viṣaya‌saṃ‌nikarṣasya bhedād dṛśya‌bheda iva gṛhyate. ava‌pīḍana‌ni‌vṛttau ca bhinna‌pratisaṃdhānam iva.

tasmād ekasya vyavadhānānupapattiḥ.


13


3.1.12anumīyate ca “ayaṃ dehādi‌saṃghāta‌vyatiriktaś cetanaḥ” iti,

indriyāntaravikārāt. kasyacid amlasya phalasya rasena gṛhīta‌sāha‌carye rūpe gandhe vā kena‌cid indriyeṇa gṛhyamāṇe rasanasyendriyāntarasya vi‌kāraḥ rasānusmṛtau rasa‌gardhi‌pra‌vartito dantodaka‌saṃ‌plava‌bhūto gṛhyate. tasyendriya‌caitanye ’n‌upa‌pattiḥnānya‌dṛṣṭam anyaḥ smaratīti.


14


3.1.13na, smṛteḥ smartavya‌viṣayatvāt. smṛtir nāma dharmo nimittād utpadyate. tasyāḥ smartavyo viṣayaḥ. tatkṛta indriyāntaravikāraḥ, nātmakṛta iti.


15


3.1.14tad‌ātma‌guṇa‌sadbhāvād apratiṣedhaḥ. tasyāḥ smṛter ātma‌guṇatve sadbhāvād apratiṣedha ātmanaḥ. yadi smṛtir ātma‌guṇaḥ syāt, evaṃ smṛtir utpadyate — nānya‌dṛṣṭam anyaḥ smaratīti. indriya‌caitanye nānākartṛkāṇāṃ viṣaya‌grahaṇānām apratisaṃdhānam, pratisaṃdhāne vā viṣayavyava‌sthānupa‌pattiḥ. ekas tu cetano ’nekārtha‌darśī bhinna‌nimittaḥ pūrva‌dṛṣṭam arthaṃ smaratīti. ekasyānekārthadarśino dharmo guṇabhūtaḥ smṛtir iti. smṛter ātma‌guṇatve sati sadbhāvaḥ, viparyaye ca sad‌bhāvānupa‌pattir iti. smṛty‌āśrayāś ca prāṇabhṛtāṃ sarve vyavahārā ātma‌liṅgam. udāharaṇamātram indriyāntara‌vikāra iti.

apari‌saṃkhyānāc ca smṛti‌viṣayasya. aparisaṃkhyāya ca smṛti‌viṣayam ucyate: “na, smṛteḥ smartavya‌viṣayatvāt” iti. yeyaṃ smṛtir agṛhyamāṇe ’rthe: “ajñāsiṣam aham amum artham” iti, asyā jñātṛ‌jñāna‌viśiṣṭaḥ pūrva‌jñāto ’rtho viṣayaḥ, nārtha‌mātram.

“jñātavān aham amum artham,” “asāv artho mayā jñātaḥ,” “amuṣminn arthe jñānaṃ me ’bhūt” iti catur‌vidham apy etad vākyaṃ smṛti‌viṣaya‌prajñāpakaṃ samānārtham. sarvatra khalv atra jñātā jñānaṃ jñeyaṃ ca gṛhyate.

atha pratyakṣe ’rthe smṛtis tayā trīṇi jñānāny ekārthe pratisaṃdhīyante samānajñātṛkāṇi: “adrākṣam aham amum arthaṃ yam evaitarhi paśyāmi.” adrākṣam iti darśanaṃ ca darśana‌saṃ‌vic ca. na khalv asaṃvidite sve darśane syād etat: “adrākṣam” iti. te khalv ete dve jñāne. “yam evaitarhi paśyāmi” iti ca tṛtīyam ekārthe jñānam. evam eko ’rthas tribhir jñānair yujyamāno nājñātṛkaḥ, na nānā‌jñātṛkaḥ. kiṃ tarhi? ekajnātṛkaḥ. so ’yaṃ smṛti‌viṣaye ’parisaṃ‌khyāyamāne vidyamānaḥ prajñāto ’rthaḥ pratiṣidhyate — nāsty ātmā smṛteḥ smartavya‌viṣayatvāt. na cedaṃ smṛti‌mātraṃ smartavyārtha‌mātraviṣayam. idaṃ khalu jñānapratisaṃdhivat smṛtiprati‌saṃdhānam ekasya sarva‌viṣaya‌tvāt. eko ’yaṃ jñātā sarva‌viṣayaḥ svāni jñānāni prati‌saṃdhatte: “amum arthaṃ vijñāsyāmi, vijānāmi, vyajñāsiṣam; amum arthaṃ jijñāsamānaś ciram ajñātvā vyajñāsiṣam” iti. evaṃ smṛtim api tri‌kāla‌viśiṣṭāṃ suṣmūrṣāviśiṣṭāṃ ca pratisaṃ‌dhatte. saṃskāra‌saṃtatimātre sattva utpadyotpadya saṃskārās tiro‌bhavantināsty ekaḥ saṃskāro yas trikāla‌viśiṣṭaṃ jñānaṃ smṛtiṃ cānu‌bhavet. na cānu‌bhavam antareṇa jñānasya smṛteś ca pratisaṃdhānam, “aham, mama” iti copapadyate dehāntaravat. ato ’numīyate: “asty ekaḥ sarva‌viṣayo yaḥ pratidehaṃ svajñāna‌prabandhaṃ smṛti‌prabandhaṃ ca pratisaṃdhatta iti, yasya dehāntareṣu vṛtter abhāvān na bhavati” iti.


16


3.1.15na, ātma‌pratipattihetūnāṃ manasi saṃbhavāt. na dehādisaṃghāta‌vyatirikta ātmā. kasmāt? ātma‌pratipatti‌hetūnāṃ manasy api saṃ‌bhavāt — “darśana‌sparśanābhyām ekārtha‌grahaṇāt” ityevam‌ādīnām ātma‌prati‌pādakānāṃ hetūnāṃ manasi saṃ‌bhavaḥ. mano hi sarva‌viṣayam iti. tasmād dehendriya‌mano‌buddhi‌saṃghātād a‌vyatirikta ātmeti.


17


3.1.16jñātur jñānasādhanopapatteḥ saṃjñā‌bheda‌mātram. jñātuḥ khalu jñāna‌sādhanāny upapadyante — cakṣuṣā paśyati, ghrāṇena jighrati, sparśanena spṛśatīti. evaṃ mantuḥ sarva‌viṣayasya mati‌sādhanam antaḥ‌karaṇa‌bhūtaṃ sarva‌viṣayaṃ vidyate, yenāyaṃ manyata iti. evaṃ ca sati jñātary ātma‌saṃjñā na mṛṣyate, manaḥ‌saṃjñā cānujñāyate. manasi ca manaḥ‌saṃjñā na mṛṣyate, mati‌sādhanatvam anujñāyate. tad idaṃ saṃjñā‌bheda‌mātram, nārthe vivāda iti.

pratyākhyāne vā sarvendriya‌lopaḥ. atha mantuḥ sarva‌viṣayasya mati‌sādhanaṃ sarva‌viṣayaṃ praty‌ākhyāyate: “nāsti” iti, evaṃ rūpādi‌grahaṇa‌sādhanāny apy asya na santīti sarvendriya‌lopaḥ prasajyata iti.
3.1.17niyamaś ca nir‌anu‌mānaḥ. yo ’yaṃ niyama iṣyate: “rūpādi‌grahaṇa‌sādhanāny asya santi, mati‌sādhanaṃ sarva‌viṣayaṃ nāsti” iti, ayaṃ ca niranumānaḥ. nātrānu‌mānam asti yena niyamaṃ prati‌padyemahīti. rūpādibhyaś ca viṣayāntaraṃ sukhādayaḥ. tadupalabdhau karaṇāntareṇa bhavitavyam. yathā cakṣuṣā gandho na gṛhyata iti karaṇāntaraṃ ghrāṇam, ābhyāṃ ca raso na gṛhyata iti karaṇāntaraṃ rasanam — evaṃ śeṣeṣu, tathā cakṣur‌ādibhiḥ sukhādayo na gṛhyanta iti karaṇāntareṇa bhavitavyam. tac ca jñānāyaugapadya‌liṅgam. yac ca tat sukhādy‌upalabdhau karaṇāntaraṃ tac ca jñānāyaugapadya‌liṅgam. tasya hīndriyam indriyaṃ prati saṃnidher asaṃnidheś ca na yugapaj jñānāny utpadyante.

tatra yad uktam: “ātma‌prati‌patti‌hetūnāṃ manasi saṃbhavaḥ” ity etad ayuktam iti.


18


3.1.18kiṃ punar ayaṃ dehādi‌saṃghātād anyo nityo ’thānityaḥ? itiubhayathā‌dṛṣṭatvāt saṃśayaḥ. vidyamānam ubhayathā bhavati — nityam anityaṃ ca. pratipādite cātmasaṃbhave saṃśayānativṛttir iti.

sadbhāva‌hetubhir evāsya dehabhedād avasthānaṃ siddham, ūrdhvam api dehād avatiṣṭhate. kasmāt? pūrvābhyasta‌smṛty‌anubandhāj jātasya harṣa‌bhaya‌śoka‌saṃprati‌patteḥ. jātaḥ khalv ayaṃ kumārako ’smiñ janmany agṛhīteṣu harṣa‌bhaya‌śoka‌hetuṣu harṣa‌bhaya‌śokān pratipadyate liṅgānumeyān. te ca smṛty‌anubandhād utpadyanta iti, nāto ’nyathā. smṛtyanu‌bandhaś ca pūrvābhyāsam antareṇa na bhavati. pūrvābhyāsaś ca pūrva‌janmani sati bhavati, nānyatheti sidhyaty etat: “avatiṣṭhate ’yam ūrdhvaṃ dehāt” iti.


19


3.1.19padmādiṣu prabodha‌saṃ‌mīlana‌vikāravat tad‌vikāraḥ. yathā padmādiṣv anityeṣu prabodhaḥ saṃmīlanaṃ vikāro bhavati, evam anityasyātmano harṣa‌bhaya‌śoka‌saṃprati‌pattir vikāraḥ syād iti.

hetvabhāvād ayuktam. anena hetunā: “padmādiṣu pra‌bodha‌saṃ‌mīlana‌vi‌kāravad anityasyātmano harṣādi‌saṃ‌prati‌pattiḥ” iti — nātra udāharaṇa‌sā‌dharmyāt sādhya‌sādhanaṃ hetuḥ, na vai‌dharmyād asti. hetv‌abhāvād asaṃ‌baddhārtham apārtha‌kam ucyata iti. dṛṣṭāntāc ca harṣādi‌nimittasyāni‌vṛttiḥ. yā ceyam āseviteṣu viṣayeṣu harṣādi‌saṃ‌prati‌pattiḥ smṛtyanu‌bandha‌kṛtā praty‌ātmaṃ gṛhyate, neyaṃ padmādiprabodha‌saṃ‌mīlana‌dṛṣṭāntena nivartyate. yathā ceyaṃ na nivartyate tathā jātasyāpīti. kriyājāś ca parṇavibhāgasaṃyogāḥ prabodha‌saṃ‌mīlane kriyā‌hetuś ca kriyānu‌meyaḥ. evaṃ ca sati kiṃ dṛṣṭāntena prati‌ṣidhyata iti?


20


3.1.20atha “nirnimittaḥ padmādiṣu prabodha‌saṃ‌mīlana‌vikāraḥ” iti matam, “evam ātmano ’pi harṣādisaṃ‌prati‌pattiḥ” iti. tac ca na, uṣṇa‌śīta‌varṣā‌kāla‌nimitta‌tvāt pañcātmaka‌vikārāṇām. uṣṇādiṣu satsu bhāvād asatsv abhāvāt tannimittāḥ pañca‌bhūtānugrahanirvṛttānāṃ dravyāṇāṃ vikārāḥ, na nirnimittā iti. harṣādayo ’pi ca nimittād utpattum arhanti, na nimittam antareṇa. na cānyat pūrvābhyasta‌smṛty‌anubandhān nimittam astīti. na cotpatti‌nirodha‌kāraṇānu‌mānam ātmano dṛṣṭāntāt. na harṣādīnāṃ nimittam antareṇotpattiḥ. noṣṇādivannimittāntaropādānaṃ harṣādīnām. tasmād ayuktam etad iti.


21


3.1.21itaś ca nitya ātmāpretyāhārābhyāsakṛtāt stanyābhilāṣāt. jāta‌mātrasya vatsasya pra‌vṛtti‌liṅgaḥ stanyābhi‌lāṣo gṛhyate. sa ca nāntareṇāhārābhy‌āsam. kayā yuktyā? dṛśyate hi śarīriṇāṃ kṣudhā pīḍyamānānām āhārābhyāsa‌kṛtāt smaraṇānu‌bandhād āhārābhilāṣaḥ. na ca pūrva‌śarīram antareṇāhārābhy‌āso jāta‌mātrasyopapadyata iti. tenānumīyate: “abhūt tat pūrva‌śarīraṃ yatrānenāhāro ’bhyastaḥ” iti. sa khalv ayam ātmā pūrva‌śarīrāt pretya śarīrāntaram āpannaḥ kṣut‌pīḍitaḥ pūrvābhyastam āhāram anu‌smaran stanyam abhilaṣatīti. tasmān na deha‌bhedād ātmā bhidyate, bhavaty evordhvaṃ dehād iti.


22


3.1.22ayaso ’yaskāntābhi‌gamanavat tad‌upasarpaṇam. yathā khalv ayo ’bhyāsam antareṇāyas‌kāntam upasarpati, evam āhārābhyāsam antareṇa bālaḥ stanyam abhilaṣatīti.


23


3.1.23kim idam ayaso ’yas‌kāntābhi‌sarpaṇaṃ nirnimittam atha nimittāt? iti. nirnimittaṃ tāvan na, anyatra pravṛtty‌abhāvāt. yadi nirnimittam, loṣṭādayo ’py ayas‌kāntam upasarpeyuḥ — na jātu niyama‌kāraṇam astīti.

atha nimittāt, tat kenopalabhyate? iti. kriyā‌liṅgaḥ kriyā‌hetuḥ, kriyā‌niyama‌liṅgaś ca kriyā‌hetuniyamaḥ. tenānyatra pravṛttyabhāvaḥ. na ca stanyābhilāṣa‌liṅgam anyad āhārābhyāsakṛtāt smaraṇānubandhān nimittaṃ dṛṣṭāntenopa‌pādyate. na cāsati nimitte kasyacid utpattiḥ. na ca dṛṣṭānto dṛṣṭam abhilāṣahetuṃ bādhate. tasmād ayaso ’yas‌kāntābhi‌gamanam adṛṣṭānta iti. ayasaḥ khalv api nānyatra pravṛttir bhavati — na jātv ayo loṣṭam upasarpati. kiṃkṛto ’sya niyamaḥ? iti. yadi kāraṇani‌yamāt sa ca kriyā‌niyama‌liṅgaḥ, evaṃ bālasyāpi niyataviṣayo ’bhilāṣaḥ kāraṇa‌niyamād bhavitum arhatīti. tac ca kāraṇam abhyasta‌smaraṇam anyad veti dṛṣṭena viśiṣyate. dṛṣṭaḥ śarīriṇām abhyastasmaraṇād āhārābhilāṣa iti.


24


3.1.24itaś ca nitya ātmāvītarāga‌janmā‌darśanāt. sarāgo jāyata ity arthād āpadyate. ayaṃ khalu jāyamāno rāgānu‌baddho jāyate. rāgasya ca pūrvānubhūta‌viṣayānucintanaṃ yoniḥ. pūrvānubhavaś ca viṣayāṇām asmiñ janmani pūrva‌śarīram antareṇa nopapadyate. so ’yam ātmā pūrva‌śarīrānubhūtān viṣayān ihānu‌smaran teṣu rajyate. yathā cāyaṃ dvayoḥ śarīrayoḥ pratisaṃdhir evaṃ pūrva‌śarīrasya pūrva‌tareṇa, pūrvatarasya pūrvatamenety anādiś cetanasya śarīra‌yogaḥ, anādiś ca rāgānu‌bandha iti siddhaṃ nityatvam iti.


25


3.1.25kathaṃ punar jñāyate “pūrvānu‌bhūta‌viṣayānu‌cintana‌janito jātasya rāgaḥ,” na punaḥ “saguṇa‌dravyot‌pattivat tad‌utpattiḥ”? yathotpatti‌dharmakasya dravyasya guṇāḥ kāraṇata utpadyante tathotpatti‌dharma‌kasyātmano rāgaḥ kutaścid utpadyata iti.


26


3.1.26atrāyam uditānuvādo nidarśanārthaḥ: na, saṃkalpanimittatvād rāgādīnām. na khalu saguṇadravyotpattivat tayor utpattir ātmano rāgasya ca. kasmāt? saṃkalpanimittatvād rāgādīnām. ayaṃ khalu prāṇināṃ viṣayān āsevamānānāṃ saṃkalpajanito rāgo gṛhyate. saṃkalpaś ca pūrvānu‌bhūta‌viṣayānucintā. tenānumīyate: “jātasyāpi rāgaḥ pūrvānu‌bhūtaviṣayānucintanakṛtaḥ” iti. ātmotpādādhi‌karaṇā rāgotpattir bhavantī saṃkalpād anyasmin rāga‌kāraṇe sati vācyā kāryadravyaguṇavat. na cātmotpādaḥ siddhaḥ, nāpi saṃkalpād anyad rāga‌kāraṇam asti. tasmād ayuktam saguṇadravyotpattivat tayor utpattiḥ.

athāpi saṃkalpād anyad rāga‌kāraṇaṃ dharmādharma‌lakṣaṇam adṛṣṭaṃ karmābhyādadīta, tathāpi pūrvaśarīra‌yogo ’pratyākhyeya iti. tatra hi tasya nirvṛttiḥ, nāsmiñ janmanīti.

tanmayatvād rāga iti. viṣayābhyāsaḥ khalv ayaṃ bhāvanā‌hetuḥ “tanmayatvam” ity ucyate. jāti‌viśeṣāc ca rāgaviśeṣa iti. karma khalv idaṃ jāti‌viśeṣa‌nirvartakaṃ tād‌arthyāt tāc‌chabdyaṃ labhate. tasmād anupapannaṃ saṃkalpād anyad rāgakāraṇam iti.


27


3.1.27“anādiś cetanasya śarīra‌yogaḥ” ity uktam. sva‌kṛta‌karma‌nimittaṃ cāsya śarīraṃ sukha‌duḥkha‌bhogādhi‌ṣṭhānam. tat parīkṣyate: “kiṃ ghrāṇādivad eka‌prakṛty atha nānāprakṛti?” iti. kutaḥ saṃśayaḥ? viprati‌patteḥ saṃśayaḥ. “pṛthivy‌ādīni bhūtāni saṃ‌khyā‌vikalpena śarīraprakṛtiḥ” iti hi prati‌jānata iti.


28-29

kiṃ tatra tattvam? pārthivam, guṇāntarotpatteḥ. mānuṣaṃ śarīraṃ pārthivam. kasmāt? guṇāntarotpatteḥ. gandha‌vatī pṛthivī, gandhavac ca śarīram. abādīnām agandhatvāt tatprakṛty agandhaṃ syāt. na tv idam abādibhir asaṃyuktayā pṛthivyārabdhaṃ ceṣṭendriyārthāśraya‌bhāvena kalpyata iti. ataḥ pañcānāṃ bhūtānāṃ saṃyoge sati bhavati. bhūtasaṃyogo hi mithaḥ pañcānāṃ cāpratiṣiddha iti.

āpya‌taijasa‌vāyavyāni ca lokāntareṣu śarīrāṇi. teṣv api ca bhūta‌saṃyogaḥ puruṣārtha‌tantra iti. sthālyādi‌dravya‌niṣpattāv api ca niḥsaṃśayā nābādi‌saṃyogam antareṇa niṣpattir iti.


3.1.28-30pārthivāpya‌taijasaṃ tad‌guṇopa‌labdheḥ. niḥśvāsocchvāsopalabdheś cātur‌bhautikam. gandha‌kleda‌pāka‌vyūhāvakāśa‌dānebhyaḥ pāñca‌bhautikam. ta ime saṃdigdhatvād ahetava ity upekṣitavān sūtra‌kāraḥ. kathaṃ saṃdigdhāḥ? sati ca prakṛtibhāve bhūtānāṃ dharmopa‌labdhir asati ca saṃ‌yogasyāprati‌ṣedhāt saṃnihitānām iti, yathā sthālyām udaka‌tejo‌vāyv‌ākāśānām iti. tad idam aneka‌bhūta‌prakṛti śarīram agandham arasam arūpam asparśaṃ ca prakṛtyanuvidhānāt syāt. na tv idam ittham‌bhūtam. tasmāt pārthivaṃ guṇāntarotpatteḥ
3.1.31śruti‌prāmāṇyāc ca. sūryaṃ te cakṣur gacchatām ity atra mantre “pṛthivīṃ te śarīram” iti śrūyate. tad idaṃ prakṛtau vikārasya pra‌layābhidhānam iti. “sūryāt te cakṣuḥ spṛṇomi” ity atra ca mantrāntare “pṛthivyās te śarīraṃ spṛṇomi” iti śrūyate. seyaṃ kāraṇād vikārasya spṛtir abhidhīyata iti. sthāly‌ādiṣu ca tulya‌jātīyānām eka‌kāryārambha‌darśanād vijātīyānām ārambhānupapattir iti.


30


3.1.32athemānīndriyāṇi prameya‌krameṇa vicāryante: “kim āvyaktikāny āho‌svid bhautikāni?” iti. kutaḥ saṃśayaḥ? kṛṣṇasāre saty upalambhād vyatiricyopalambhāc ca saṃśayaḥ. kṛṣṇasāraṃ bhautikam. tasminn anupahate rūpopa‌labdhiḥ, upahate cānupalabdhiḥ. vyatiricya ca kṛṣṇasāram avasthitasya viṣayasyopa‌labdhiḥ, na kṛṣṇasāraprāptasya. na cāprāpyakāritvam indriyāṇām. tad idam abhautikatve vibhutvāt saṃbhavati. evam ubhaya‌dharmopapatteḥ saṃśaya iti.


31


3.1.33“abhautikāni” ity āha. kasmāt? mahad‌aṇu‌grahaṇāt. mahad iti mahattaraṃ mahattamaṃ ca, yathā nyagrodhādi. aṇv iti alpataram alpatamaṃ ca, yathā nyagrodha‌dhānādi. tad ubhayam upalabhyamānaṃ bhautikatvaṃ cakṣuṣo bādhate. bhautikaṃ hi yāvat tāvata eva vyāpakam. abhautikaṃ tu vibhutvāt sarvasya vyāpakam iti.


32


3.1.34na mahadaṇu‌grahaṇa‌mātrād abhautikatvaṃ vibhutvaṃ cendriyāṇāṃ śakyaṃ pratipattum. idaṃ khalu raśmy‌artha‌saṃnikarṣa‌viśeṣāt tad‌grahaṇam. tayor mahad‌aṇvor grahaṇaṃ cakṣūraśmeś cārthasya ca saṃnikarṣa‌viśeṣād bhavati. yathā pradīpa‌raśmer arthasya ceti. raśmy‌arthasaṃnikarṣaś cāvaraṇaliṅgaḥ. cākṣuṣo hi raśmiḥ kuḍy‌ādibhir āvṛtam arthaṃ na prakāśayati, yathā pradīparaśmir iti.


3.1.35

āvaraṇānu‌meyatve ca satīdam āha: “tadanupalabdher ahetuḥ.” rūpa‌sparśavad dhi tejaḥ. mahaty anekadravyavattvād rūpāc copalabdhir iti. pradīparaśmivat pratyakṣata upalabhyeta cākṣuṣo raśmir yadi syād iti.


3.1.36

nānumīyamānasya pratyakṣato ’nupalabdhir abhāve hetuḥ. saṃnikarṣa‌pratiṣedhārthenāvaraṇenānu‌mīyamānasya raśmer yā pratyakṣato ’nupalabdhir nāsāv abhāvaṃ pratipādayati, yathā candra‌masaḥ parabhāgasya pṛthivyāś cādho‌bhāgasyeti.


3.1.37

dravya‌guṇa‌dharma‌bhedāc copalabdhyaniyamaḥ. bhinnaḥ khalv ayaṃ dravya‌dharmo guṇa‌dharmaś ca. mahad aneka‌dravyavac ca viṣaktāvayavam āpyaṃ dravyaṃ pratyakṣato nopalabhyate rūpaṃ cāsyānudbhūtaṃ nopalabhyate, sparśas tu śīto gṛhyate. tasya ca dravyasyānubandhād dhemanta‌śiśirau kalpyete. tathā‌vidham eva ca taijasaṃ dravyam anudbhūta‌rūpaṃ saha rūpeṇa nopalabhyate, sparśas tv asyoṣṇa upalabhyate. tasya ca dravyasyānubandhād grīṣma‌vasantau kalpyete. yatra tv eṣā bhavati — aneka‌dravyeṇa dravyeṇa samavāyād rūpa‌viśeṣāc ca rūpopalabdhiḥ, tatra rūpaṃ dravyaṃ ca tadāśrayaḥ pratyakṣato gṛhyate. rūpa‌viśeṣas tu yad‌bhāvāt kva‌cid rūpopalabdhir yad‌abhāvāc ca kvacid anupalabdhiḥ, sa rūpa‌dharma udbhava‌samākhyāta iti. anudbhūta‌rūpaś cāyaṃ nāyano raśmiḥ. tasmāt pratyakṣato nopalabhyata iti. dṛṣṭaś ca tejaso dharma‌bhedaḥ, udbhūta‌rūpasparśaṃ pratyakṣaṃ ca teja āditya‌raśmayaḥ. udbhūtarūpam anudbhūta‌sparśaṃ pratyakṣaṃ ca pradīpa‌raśmayaḥ. udbhūta‌sparśam anudbhūta‌rūpam apratyakṣam abādi‌saṃyuktaṃ tejaḥ, anudbhūta‌rūpa‌sparśam apratyakṣaṃ ca — cākṣuṣo raśmiḥ.


3.1.38

karmakāritaś cendriyāṇāṃ vyūhaḥ puruṣārthatantraḥ. yathā ca cetanasyārtho viṣayopalabdhi‌bhūtaḥ sukha‌duḥkhopalabdhi‌bhūtaś ca kalpate tathendriyāṇi vyūḍhāni, viṣaya‌prāpty‌arthaś ca raśmeś cākṣuṣasya vyūhaḥ. rūpa‌sparśānabhivyaktiś ca vyavahāra‌prakḷptyarthā. dravya‌viśeṣe ca pratīghātād āvaraṇopa‌pattiḥ. vyavahārārthaḥ sarvadravyāṇāṃ viśvarūpo vyūha indriyavat karma‌kārita iti puruṣārtha‌tantraḥ. karma tu dharmādharma‌bhūtaṃ cetanasyopabhogārtham iti. avyabhicārāc ca pratīghāto bhautika‌dharmaḥ. yaś cāyam āvaraṇopalambhād indriyasya dravya‌viśeṣe pratīghātaḥ sa bhautikadharmo na hi bhūtāni vyabhicarati — nābhautikaṃ kiṃcit pratīghātadharmakam iti. apratīghātas tu vyabhicārī bhautikābhautikayoḥ samānatvād iti. yad api manyeta: “yadi pratīghātād bhautikānīndriyāṇi, apratīghātād abhautikāni; dṛṣṭaś cāpratīghātaḥ kācābhrapaṭalasphaṭikāntaritopalabdheḥ,” tan na yuktam. kasmāt? bhautikam api na pratihanyate kācābhra‌paṭala‌sphaṭikāntarita‌prakāśanāt pradīpa‌raśmīnām. sthālyādiṣu ca pācakasya tejaso ’pratīghātaḥ.


3.1.39

upapadyate cānupalabdhiḥ kāraṇa‌bhedāt — madhyandinolkā‌prakāśānupalabdhivat tad‌anupalabdhiḥ. yathāneka‌dravyeṇa dravyeṇa samavāyād rūpaviśeṣāc ca rūpopalabdhir iti saty upalabdhi‌kāraṇe madhyandinolkā‌prakāśo nopalabhyata ādityasya prakāśenābhibhūtaḥ, evaṃ mahaty aneka‌dravya‌prabandhād rūpāc copalabdhir iti saty upalabdhi‌kāraṇe cākṣuṣo raśmir nopalabhyate nimittāntarataḥ. tac ca vyākhyātam: “anudbhūta‌rūpa‌sparśasya dravyasya pratyakṣato ’nupalabdhiḥ” iti.


3.1.40

atyantānupalabdhiś cābhāvalakṣaṇam. yo hi bravīti: “loṣṭa‌prakāśo madhyandina āditya‌prakāśābhibhavān nopalabhyate” iti, tasyaitatna, rātrāv apy anupalabdheḥ. apy anumānato ’nupalabdher iti. evam atyantānupalabdher loṣṭa‌prakāśo nāsti, na tv evaṃ cākṣuṣo raśmir iti.


3.1.41

upapanna‌rūpā ceyaṃ bāhya‌prakāśānugrahād viṣayopalabdher anabhivyaktito ’nupalabdhiḥ. bāhyena prakāśenānugṛhītaṃ cakṣur viṣayasya grāhakam. tad‌abhāve ’nupalabdhiḥ. sati ca prakāśānugrahe śīta‌sparśopalabdhau ca satyāṃ cakṣuṣā tad‌āśrayasya dravyasyāgrahaṇaṃ rūpasyānudbhūtatvāt. seyaṃ rūpānabhivyaktito rūpāśrayasya dravyasyānupalabdhir dṛṣṭā. tatra yad uktam: “tadanupalabdher ahetuḥ” ity etad ayuktam. [
3.1.42

] kasmāt punar abhibhavo ’nupalabdhi‌kāraṇaṃ cākṣuṣasya raśmer nocyate? iti. abhivyaktau cābhibhavāt. bāhya‌prakāśānugraha‌nirapekṣitāyāṃ ceti cārthaḥ. yad rūpam abhivyaktam udbhūtaṃ bāhya‌prakāśānugrahaṃ ca nāpekṣate, tadviṣayo ’bhibhavo viparyaye ’bhibhavābhāvāt. anudbhūta‌rūpatvāc cānupalabhyamānaṃ bāhya‌prakāśānugrahāc copalabhyamānaṃ nābhibhūyata iti. evam upapannam — asti cākṣuṣo raśmir iti.


3.1.43

naktaṃ‌cara‌raśmi‌darśanāc ca. dṛśyante ca nayana‌raśmayo naktaṃ‌carāṇāṃ vṛṣa‌daṃśa‌prabhṛtīnām. tena śeṣasyāpy anumānam iti.

“jāti‌bhedavad indriya‌bhedaḥ” iti ced dharma‌bheda‌mātraṃ cānupapannam, āvaraṇasya prāpti‌pratiṣedhārthasya darśanāt. [

3.1.44

] indriyārtha‌saṃnikarṣasya jñāna‌kāraṇatvānupapattiḥ. kasmāt? aprāpyagrahaṇaṃ kācābhra‌paṭala‌sphaṭikāntaritopalabdheḥ. tṛṇādi sarpad dravyaṃ kāce ’bhra‌paṭale vā pratihataṃ na vyavahitena saṃnikṛṣyate. vyāhanyate vai prāptir vyavadhāneneti. yadi ca raśmy‌artha‌saṃnikarṣo grahaṇa‌hetuḥ syāt, na vyavahitasya saṃnikarṣa ity agrahaṇaṃ syāt. asti tv iyaṃ kācābhra‌paṭala‌sphaṭikāntaritopalabdhiḥ. sā jñāpayatiaprāpyakārīṇīndriyāṇīti. ata evāha: “abhautikāni.” prāpya‌kāritvaṃ hi bhautika‌dharma iti.


3.1.45

kuḍyantaritānupa‌labdher apratiṣedhaḥ. aprāpya‌kāritve satīndriyāṇāṃ kuḍyādibhir antaritasyānupa‌labdhir na syād iti.


3.1.46

prāpya‌kāritve ’pi kācābhrapaṭalāntaritopalabdhir na syād iti. apratīghātāt saṃni‌karṣopapattiḥ. na kāco ’bhra‌paṭalaṃ vā nāyanaṃ raśmiṃ viṣṭabhnāti. so ’pratihanyamānaḥ saṃnikṛṣyata iti.


3.1.47

yac ca manyeta: “na bhautikasyāsty apratīghātaḥ” iti, na, āditya‌raśmeḥ sphaṭikāntarite ’pi dāhye ’vighātāt. na, āditya‌raśmer avighātāt, sphaṭikāntarite ’py avighātāt, dāhye ’vighātāt, avighātād iti ca padābhisaṃbandha‌bhedād vākyabhedaḥ. yathā‌vākyaṃ cārtha‌bheda iti.

āditya‌raśmiḥ kumbhādiṣu na pratihanyate. apratighātāt kumbha‌stham udakaṃ tapati. prāptau hi dravyāntara‌guṇasyoṣṇa‌sparśasya grahaṇam. tenaiva ca śīta‌sparśābhibhava iti.

sphaṭikāntarite ’pi prakāśanīye pradīpa‌raśmīnām apratīghātaḥ. apratīghātāt prāptasya prakāśanam iti.

bharjana‌kapālādi‌sthaṃ ca dravyam āgneyena tejasā dahyate. tatrāvighātāt prāptiḥ. prāptau dāhaḥ. nāprāpya‌kāri teja iti.

“avighātāt” iti ca kevalaṃ padam upādīyate. ko ’yam avighāto nāma? avyuhyamānāvayavena vyavadhāyakena sarpato dravyasyāviṣṭambhaḥ kriyā‌hetor apratibandhaḥ, prāpter apratiṣedha iti. dṛṣṭaṃ hi kalase niṣiktānām apāṃ bahiḥ śītasparśasya grahaṇam. na cendriyeṇāsaṃnikṛṣṭasya dravyasya sparśopalabdhiḥ. dṛṣṭau ca praspandaparisravau. tatra kācābhra‌paṭalādibhir nayana‌raśmer apratighātād vyatibhidyārthena saṃnikarṣād upapannaṃ grahaṇam iti.


3.1.48

na, itaretaradharma‌prasaṅgāt. kācābhrapaṭalādivadkuḍyādibhir apratīghātaḥ, kuḍyādivad vā kācābhra‌paṭalādibhiḥ pratīghāta iti prasajyate. niyame kāraṇaṃ vācyam iti.


3.1.49

ādarśodakayoḥ prasāda‌svābhāvyād rūpopalabdhivat tad‌upalabdhiḥ. ādarśodakayoḥ prasādo rūpa‌viśeṣaḥ svo dharmo niyama‌darśanāt; prasādasya vā svo dharmo rūpopalambhanam. yathādarśe pratihatasya vyāvṛttasya nayana‌raśmeḥ svena mukhena saṃnikarṣe sati svamukhopalambhanaṃ pratibimba‌grahaṇākhyam ādarśa‌rūpānugrahāt tan‌nimittaṃ bhavati rūpopaghāte tad‌abhāvāt kuḍyādiṣu ca pratibimba‌grahaṇaṃ na bhavati dravya‌svabhāva‌niyamāt, evaṃ kācābhra‌paṭalādibhir apratighātaś cakṣūraśmeḥ kuḍyādibhiś ca pratīghāto dravya‌sva‌bhāva‌niyamād iti.


3.1.50

dṛṣṭānumitānāṃ hi niyoga‌pratiṣedhānupapattiḥ, pramāṇasya tattva‌viṣayatvāt. na khalu bhoḥ parīkṣamāṇena dṛṣṭānumitā arthāḥ śakyā niyoktum: “evaṃ bhavata” iti, nāpi pratiṣeddhum: “evaṃ mā bhūta” iti. na hīdam upapadyate: rūpavad gandho ’pi cākṣuṣo bhavatv iti, gandhavad vā rūpam api cākṣuṣaṃ mā bhūd iti. agni‌pratipattivad dhūmenodaka‌pratipattir api bhavatv iti, udakāpratipattivad dhūmenāgni‌pratipattir api mā bhūd iti. kiṃ kāraṇam? yathā khalv arthā bhavanti — ya eṣāṃ svo bhāvaḥ svo dharmaḥ — tathā‌bhūtāḥ pramāṇena pratipādyante. yathā‌bhūta‌viṣayaṃ hi pramāṇam. imau tu khalu niyoga‌pratiṣedhau bhavatā coditau: “kācābhra‌paṭalādivad vā kuḍyādibhir apratighāto bhavatu, kuḍyādivad vā kācābhra‌paṭalādibhir apratighāto mā bhūt” iti. dṛṣṭānumitā vai khalv ime dravya‌dharmāḥ. pratighātāpratighātayor hy upalabdhy‌anupalabdhī vyavasthāpike. vyavahitānupalabdhyānumīyate kuḍyādibhiḥ pratīghāto vyavahitopalabdhyā cānumīyate kācābhra‌paṭalādibhir apratīghāta iti.


3.1.51

athāpi khalv idam ekam indriyam? bahūnīndriyāṇi. kutaḥ saṃśayaḥ? sthānānyatve nānātvād avayavi‌nānā‌sthānatvāc ca saṃśayaḥ. bahūni ca dravyāṇi nānā‌sthānāni dṛśyante, nānāsthānaś ca sann eko ’vayavīti. tenendriyeṣu bhinna‌sthāneṣu saṃśaya iti.


3.1.52

ekam indriyaṃ tvagavyatirekāt. na tvacā kiṃcid indriyādhiṣṭhānam avyāptam. na cāsatyāṃ tvaci kiṃcid viṣaya‌grahaṇaṃ bhavati. yayā sarvendriyasthānāni vyāptāni yasyāṃ ca satyāṃ viṣaya‌grahaṇaṃ bhavati, sā tvag ekam indriyam iti.

na, indriyāntarārthānupalabdheḥ. sparśopalabdhilakṣaṇāyāṃ tvaci satyāṃ gṛhyamāṇe tvag‌indriyeṇa sparśa indriyāntarārthā rūpādayo na gṛhyante ’ndhādibhiḥ. na ca sparśa‌grāhakād indriyād indriyāntaram astīti sparśavad andhādibhir gṛhyeran rūpādayaḥ. na gṛhyante. tasmān naikam indriyaṃ tvag iti.

tvag‌avayava‌viśeṣeṇa dhūmopalabdhivat tad‌upalabdhiḥ. yathā tvagavayava‌viśeṣaś cakṣuṣi kaścit saṃniviṣṭo dhūma‌sparśaṃ gṛhṇāti nānyaḥ, evaṃ tvaco ’vayavā viśiṣṭā rūpādigrāhakāḥ. teṣām upaghātān na gṛhyante ’ndhādibhī rūpādaya iti.

vyāghātād ahetuḥ. “tvagavyatirekād ekam indriyam” ity uktvā “tvag‌avayava‌viśeṣeṇa dhūmopalabdhivad rūpopalabdhiḥ” ity ucyate. evaṃ ca sati nānā‌bhūtāni viṣaya‌grāhakāṇi viṣaya‌vyavasthānāt, tad‌bhāve viṣaya‌grahaṇasya bhāvād upaghāte cābhāvāt. tathā ca pūrvo vāda uttareṇa vādena vyāhanyata iti. saṃdigdhaś cāvyatirekaḥ. pṛthivyādibhir api bhūtair indriyādhiṣṭhānāni vyāptāni. na ca teṣv asatsu viṣaya‌grahaṇaṃ bhavatīti. tasmān na tvag anyad vā sarva‌viṣayam ekam indriyam iti.


3.1.53

na, yugapadarthānupalabdheḥ. ātmā manasā, mana indriyeṇa, indriyaṃ sarvārthaiḥ saṃnikṛṣṭam ity ātmendriyamano‌’rtha‌saṃnikarṣebhyo yugapad grahaṇāni syuḥ. na yugapad rūpādayo gṛhyante. tasmān naikam indriyaṃ sarva‌viṣayam astīti. asāhacaryāc ca viṣaya‌grahaṇānāṃ naikam indriyaṃ sarva‌viṣayam. sāha‌carye hi viṣaya‌grahaṇānām andhādyanupapattir iti.


3.1.54

vipratiṣedhāc ca na tvak. na ca khalu tvag ekam indriyaṃ vyāghātāt. tvacā rūpāṇy aprāptāni gṛhyanta ity aprāpyakāritve sparśādiṣv apy evaṃ‌prasaṅgaḥ. sparśādīnāṃ prāptānāṃ grahaṇād rūpānām aprāptānām agrahaṇaṃ prāptam. “sāmi‌kāritvam” iti cet, āvaraṇānupapatter viṣayamātra‌grahaṇam. athāpi manyeta: “prāptāḥ sparśādayas tvacā gṛhyante, rūpāṇi tv aprāptāni” iti, evaṃ tarhi nāsty āvaraṇam. āvaraṇānupapatteś ca rūpa‌mātrasya grahaṇam, vyavahitasya cāvyavahitasya ceti. dūrāntikānuvidhānaṃ ca rūpopalabdhyanupalabdhyor na syāt. aprāptaṃ ca tvacā rūpaṃ gṛhyata iti dūre rūpasyāgrahaṇam antike ca grahaṇam ity etan na syād iti.


3.1.55

pratiṣedhāc ca nānātva‌siddhau sthāpanā‌hetur apy upādīyate — indriyārtha‌pañcatvāt. arthaḥ prayojanam. tat pañcavidham indriyāṇām. sparśanenendriyeṇa sparśa‌grahaṇe sati na tenaiva rūpaṃ gṛhyata iti rūpa‌grahaṇa‌prayojanaṃ cakṣur anumīyate. sparśarūpagrahaṇe ca na tābhyām eva gandho gṛhyata iti gandha‌grahaṇa‌prayojanaṃ ghrāṇam anumīyate. trayāṇāṃ ca grahaṇe na tair eva raso gṛhyata iti rasa‌grahaṇa‌prayojanaṃ rasanam anumīyate. caturṇāṃ ca grahaṇe na tair eva śabdaḥ śrūyata iti śabda‌grahaṇa‌prayojanaṃ śrotram anumīyate. evam indriya‌prayojanasyānitaretarasādhanasādhyatvāt pañcendriyāṇīti.


3.1.56

na, tad‌artha‌bahutvāt. na khalv indriyārtha‌pañcatvāt pañcendriyāṇi sidhyanti. kasmāt? teṣām artha‌bahutvāt. bahavaḥ khalv ima indriyārthāḥ. sparśās tāvac chītoṣṇānuṣṇāśītāḥ. rūpāṇi śukla‌haritādīni. gandhā iṣṭāniṣṭopekṣaṇīyāḥ. rasāḥ kaṭvādayaḥ. śabdā varṇātmāno bhinnā dhvanimātrāś ca. tad yasyendriyārtha‌pañcatvāt pañcendriyāṇi, tasyendriyārtha‌bahutvād bahūnīndriyāṇi prasajyanta iti.


3.1.57

gandhatvādy‌avyatirekād gandhādīnām apratiṣedhaḥ. gandhatvādibhiḥ sva‌sāmānyaiḥ kṛta‌vyavasthānāṃ gandhādīnāṃ yāni grahaṇāni tāny asamāna‌sādhana‌sādhyatvād grāhakāntarāṇi prayojayantīti. artha‌samūho ’numānam uktaḥ, nārthaika‌deśaḥ. arthaika‌deśaṃ cāśritya viṣaya‌pañcatvamātraṃ pratiṣedhati bhavān. tasmād ayukto ’yaṃ pratiṣedha iti. kathaṃ punar gandhatvādibhiḥ sva‌sāmānyaiḥ kṛta‌vyavasthā gandhādayaḥ? iti. sparśaḥ khalv ayaṃ trividhaḥ — śīta uṣṇo ’nuṣṇāśītaś ca — sparśatvena sva‌sāmānyena saṃgṛhītaḥ. gṛhyamāṇe ca śīte sparśe noṣṇasyānuṣṇāśītasyasparśasya grahaṇaṃ grāhakāntaraṃ prayojayati. sparśa‌bhedānām eka‌sādhana‌grāhyatvād yenaiva śīto gṛhyate, tenaivetarāv apīti. evaṃ gandhatvena gandhānām, rūpatvena rūpāṇām, rasatvena rasānām, śabdatvena śabdānām iti. gandhādi‌grahaṇāni punar asamāna‌sādhana‌sādhyatvād grāhakāntarāṇāṃ prayojakāni. tasmād upapannam — indriyārtha‌pañcatvāt pañcendriyāṇīti.


3.1.58

yadi sāmānyaṃ saṃgrāhakam prāptam indriyāṇām, viṣayatvāvyatirekād ekatvam. viṣayatvena hi sāmānyena gandhādayaḥ saṃgṛhītā iti.


3.1.59

na, buddhi‌lakṣaṇādhiṣṭhāna‌gaty‌ākṛti‌jāti‌pañcatvebhyaḥ. na khalu viṣayatvena sāmānyena kṛtavyavasthā viṣayā grāhakāntara‌nirapekṣā eka‌sādhana‌grāhyā bhavitum arhanti, anumīyante tu pañca gandhādayo gandhatvādibhiḥ svasāmānyaiḥ kṛta‌vyavasthā indriyāntarasya grāhyāḥ. tasmād asamartham etat. ayam eva cārtho ’nūdyate: “buddhi‌lakṣaṇa‌pañcatvāt” iti. buddhaya eva lakṣaṇāni viṣaya‌grahaṇa‌liṅgatvād indriyāṇām. tad etat “indriyārtha‌pañcatvāt” ity etasmin sūtre kṛta‌bhāṣyam iti. tasmād buddhi‌lakṣaṇa‌pañcatvāt pañcendriyāṇīti.

adhiṣṭhānāny api khalu pañcendriyāṇām: sarva‌śarīrādhiṣṭhānaṃ sparśanaṃ sparśa‌grahaṇa‌liṅgam, kṛṣṇa‌sārādhiṣṭhānaṃ cakṣur bahir‌niḥsṛtaṃ rūpa‌grahaṇa‌liṅgam; nāsādhiṣṭhānaṃ ghrāṇam, jihvādhiṣṭhānaṃ rasanam, karṇa‌cchidrādhiṣṭhānaṃ śrotraṃ gandha‌rasa‌śabda‌grahaṇaliṅgatvād iti.

gati‌bhedād apīndriyabhedaḥ. kṛṣṇa‌sāropanibaddhaṃ cakṣur bahir niḥsṛtya rūpādhikaraṇāni dravyāṇi prāpnoti. sparśanādīni tv indriyāṇi viṣayā evāśrayopasarpaṇāt pratyāsīdanti. santāna‌vṛttyā śabdasya śrotre pratyāsattir iti.

ākṛtiḥ khalu parimāṇam iyattā. pañcavidhā. sva‌sthānamātrāṇi ghrāṇa‌rasana‌sparśanāni viṣaya‌grahaṇānumeyāni. cakṣuḥ kṛṣṇa‌sārāśrayaṃ bahir‌viniḥsṛtaṃ viṣayavyāpi. śrotraṃ tu khalu nānyad ākāśāt. tac ca vibhu śabda‌mātravibhavānumeyam, puruṣa‌saṃskāropagrahāc cādhiṣṭhāna‌niyamena śabdasya vyañjakam iti.

jātir iti yoniṃ pracakṣmahe. pañca khalv imā indriya‌yonayaḥ pṛthivy‌ādīni bhūtāni. tasmāt prakṛti‌pañcatvād api pañcendriyāṇīti siddham.


3.1.60

kathaṃ punar jñāyate “bhūta‌prakṛtīnīndriyāṇi, nāvyakta‌prakṛtīni”? bhūtaguṇa‌viśeṣopalabdhes tādātmyam. dṛṣṭo hi bāhyānāṃ bhūtānāṃ guṇa‌viśeṣābhivyakti‌niyamaḥ. vāyuḥ sparśavyañjakaḥ, āpo rasa‌vyañjikāḥ, tejo rūpa‌vyañjakam, pārthivaṃ kiṃcid dravyaṃ kasyacid evārthasya gandha‌vyañjakam. asti cāyam indriyāṇāṃ bhūta‌guṇaviśeṣopalabdhi‌niyamaḥ. tena bhūta‌guṇa‌viśeṣopalabdher manyāmahe: “bhūta‌prakṛtīnīndriyāṇi, nāvyakta‌prakṛtīni” iti.


3.1.61_62

“gandhādayaḥ pṛthivy‌ādiguṇāḥ” ity uddiṣṭam. uddeśaś ca pṛthivy‌ādīnām eka‌guṇatve ’neka‌guṇatve ca samāna iti. ata āha: “gandha‌rasa‌rūpa‌sparśa‌śabdānāṃ sparśa‌paryantāḥ pṛthivyāḥ, ap‌tejo‌vāyūnāṃ pūrvaṃ pūrvam apohya, ākāśasyottaraḥ.” sparśa‌paryantānām iti vibhakti‌pariṇāmaḥ. ākāśasyottaraḥ śabdaḥ sparśa‌paryantebhya iti. kathaṃ tarabnirdeśaḥ? atantraṃ viniyogaḥ sāmarthyāt. tenottara‌śabdasya parārthābhidhānaṃ vijñāyate. uddeśa‌sūtre hi sparśa‌paryantebhyaḥ paraḥ śabda iti. tantraṃ vā sparśasya vivakṣitatvāt. sparśa‌paryanteṣu viniyukteṣu yo ’ntyas tata uttaraḥ śabda iti.


3.1.63

na, sarva‌guṇānupalabdheḥ. nāyaṃ guṇa‌viniyogaḥ sādhuḥ. kasmāt? yasya bhūtasya yāvanto guṇā na te tad‌ātmakenendriyeṇa sarva upalabhyante. pārthivena hi ghrāṇena sparśa‌paryantā na gṛhyante, gandha evaiko gṛhyate. evaṃ śeṣeṣv apīti.


3.1.64

kathaṃ tarhīme guṇā viniyoktavyā iti? ekaikaśyenottarottara‌guṇa‌sad‌bhāvād uttarottarāṇāṃ tad‌anupalabdhiḥ. gandhādīnām ekaiko yathākramaṃ pṛthivyādīnām ekaikasya guṇaḥ. atas tad‌anupalabdhiḥ — teṣāṃ tayos tasya cānupa‌labdhiḥ: ghrāṇena rasa‌rūpa‌sparśānām, rasanena rūpa‌sparśayoḥ, cakṣuṣā sparśasyeti.

kathaṃ tarhy anekaguṇāni bhūtāni gṛhyante? iti. saṃsargāt tv anekaguṇa‌grahaṇam. ab‌ādi‌saṃsargāt pṛthivyāṃ rasādayo gṛhyante. evaṃ śeṣeṣv apīti.


3.1.65

niyamas tarhi nopapadyate: saṃsargasyāniyamāc catur‌guṇā pṛthivī, tri‌guṇā āpaḥ, dvi‌guṇaṃ tejaḥ, eka‌guṇo vāyur iti. niyamaś copapadyate. katham? viṣṭaṃ hy aparaṃ pareṇa. pṛthivy‌ādīnāṃ pūrvaṃ pūrvam uttareṇottareṇa viṣṭam. ataḥ saṃsarga‌niyama iti. tac caitad bhūta‌sṛṣṭau veditavyam, naitarhīti.


3.1.66

na, pārthivāpyayoḥ pratyakṣatvāt. “na” iti trisūtrīṃ pratyācaṣṭe. kasmāt? pārthivasya ca dravyasyāpyasya ca pratyakṣatvāt. mahaty anekadravyavattvād rūpāc copalabdhir iti taijasam eva dravyaṃ pratyakṣaṃ syāt, na pārthivam āpyaṃ vā rūpābhāvāt. taijasavat pārthivāpyayor dravyayoḥ pratyakṣatvān na saṃsargād aneka‌guṇa‌grahaṇaṃ bhūtānām iti. bhūtāntara‌rūpakṛtaṃ ca pārthivāpyayoḥ pratyakṣatvaṃ bruvataḥ pratyakṣo vāyuḥ prasajyate, niyame kāraṇaṃ vācyam iti.

rasayor vā pārthivāpyayoḥ pratyakṣatvāt — pārthivo rasaḥ ṣaḍvidhaḥ pratyakṣaḥ, ekavidha āpyaḥ. na caitat saṃsargād bhavitum arhatīti.

rūpayor vā pārthivāpyayoḥ pratyakṣatvāt taijasa‌rūpānu‌gṛhītayoḥ. saṃsarge hi vyañjakam eva rūpam, na vyaṅgyam astīti.

ekāneka‌vidhatvena vā pārthivāpyayoḥ pratyakṣatvād rūpayoḥ — haritapītalohitādyanekavidhaṃ pārthivaṃ rūpam. āpyaṃ tu śuklam aprakāśātmakam. na caitad eka‌guṇānāṃ saṃsarge saty upapadyata iti. udāharaṇa‌mātraṃ caitat. ataḥ paraṃ prapañcaḥ: sparśayoḥ pārthiva‌taijasayoḥ pratyakṣatvāt — pārthivo ’nuṣṇāśītaḥ sparśaḥ, uṣṇas taijasaḥ pratyakṣaḥ. na caitad ekaguṇānām anuṣṇāśītasparśena vāyunā saṃsarge saty upapadyata iti.

athavā pārthivāpyayor dravyayor vyavasthita‌guṇayoḥ pratyakṣatvāt — catur‌guṇaṃ pārthivaṃ dravyaṃ triguṇam āpyaṃ dravyaṃ pratyakṣam. tena tat‌kāraṇam apy anumīyate tathā‌guṇam iti. tasya kāryaṃ liṅgam. kāraṇa‌bhāvād dhi kāryasya bhāva iti. evaṃ taijasāpyayoḥ pratyakṣatvād guṇa‌vyavasthāyās tatkāraṇe guṇavyavasthānam iti.

dṛṣṭaś ca vivekaḥ pārthivāpyayoḥ pratyakṣatvāt. pārthivaṃ dravyam ab‌ādibhir vibhaktaṃ pratyakṣato gṛhyate, āpyaṃ ca parābhyām, taijasaṃ ca vāyunā. na caitad ekaikaguṇaṃ gṛhyata iti.

niranumānaṃ tu “viṣṭaṃ hy aparaṃ pareṇa” iti. nātra liṅgam anumāpakaṃ vidyate yenaitad evaṃ pratipadyemahīti.

yac coktam: “‘viṣṭaṃ hy aparaṃ pareṇa’ iti bhūta‌sṛṣṭau veditavyam, na sāmpratam” iti niyama‌kāraṇābhāvād ayuktam. dṛṣṭaṃ ca sāmpratam aparaṃ pareṇa viṣṭam iti. vāyunā ca viṣṭaṃ teja iti — viṣṭatvaṃ saṃyogaḥ, sa ca dvayoḥ samānaḥ — vāyunā ca viṣṭatvāt sparśavat tejaḥ, na tu tejasā viṣṭatvād rūpavān vāyur iti niyama‌kāraṇaṃ nāstīti. dṛṣṭaṃ ca taijasena sparśena vāyavyasya sparśasyābhibhavād agrahaṇam. na ca tenaiva tasyābhibhava iti.


3.1.67

tad evaṃ nyāya‌viruddhaṃ pravādaṃ pratiṣidhya “na, sarva‌guṇānupalabdheḥ” iti coditaṃ samādhīyate: pūrvaṃ pūrvaṃ guṇotkarṣāt tat‌tat‌pradhānam. tasmān na sarva‌guṇopalabdhir ghrāṇādīnām, pūrvaṃ pūrvaṃ gandhāder guṇasyotkarṣāt tat‌tat‌pradhānam. kā pradhānatā? viṣaya‌grāhakatvam. ko guṇotkarṣaḥ? abhivyaktau samarthatvam. yathā bāhyānāṃ pārthivāpya‌taijasānāṃ dravyāṇāṃ catur‌guṇa‌tri‌guṇa‌dvi‌guṇānāṃ na sarva‌guṇavyañjakatvam, gandha‌rasa‌rūpotkarṣāt tu yathā‌kramaṃ gandha‌rasa‌rūpa‌vyañjakatvam, evaṃ ghrāṇa‌rasana‌cakṣuṣāṃ catur‌guṇa‌tri‌guṇa‌dvi‌guṇānāṃ na sarva‌guṇa‌grāhakatvam, gandha‌rasa‌rūpotkarṣāt tu yathā‌kramaṃ gandha‌rasa‌rūpagrāhakatvam. tasmād ghrāṇādibhir na sarveṣāṃ guṇānām upalabdhir iti. yas tu pratijānīte: “gandha‌guṇatvād ghrāṇaṃ gandhasya grāhakam, evaṃ rasanādīni” iti, tasya yathā‌guṇa‌yogaṃ ghrāṇādibhir guṇa‌grahaṇaṃ prasajyate.


3.1.68

kiṃ‌kṛtaṃ punar vyavasthānam — kiṃ‌cit pārthivaṃ dravyam indriyam, na sarvāṇi; kāni‌cid āpya‌taijasa‌vāyavyānīndriyāṇi, na sarvāṇīti? tad‌vyavasthānaṃ tu bhūyastvāt. artha‌nirvṛtti‌samarthasya pravibhaktasya dravyasya sargaḥ puruṣa‌saṃskāra‌kārito bhūyastvam. dṛṣṭo hi prakarṣe bhūyastva‌śabdaḥ. prakṛṣṭo hi yathā‌viṣayaṃ bhūyān ity ucyate. yathā pṛthag‌artha‌kriyā‌samarthāni viṣauṣadhi‌maṇi‌prabhṛtīni dravyāṇi nirvartyante, na sarvaṃ sarvārtham, evaṃ pṛthag‌viṣaya‌grahaṇa‌samarthāni ghrāṇādīni nirvartyante, na sarva‌viṣaya‌grahaṇārtham ekam iti.


3.1.69

svaguṇān nopalabhanta indriyāṇi. “kasmāt?” iti cetsaguṇānām indriya‌bhāvāt. svān gandhādīn nopalabhante ghrāṇādīni. “kena kāraṇena?” iti cet — saha guṇaiḥ ghrāṇādīnām indriya‌bhāvāt. ghrāṇaṃ svena gandhena samānārtha‌kāriṇā saha bāhyaṃ gandhaṃ gṛhṇāti, tasya svagandha‌grahaṇaṃ saha‌kāri‌vaikalyān na bhavati. evaṃ śeṣāṇām apīti.


3.1.70

yadi punaḥ “gandhaḥ saha‌kārī ca syād ghrāṇasya grāhyaś ca” iti, ata āha — tenaiva tasyāgrahaṇāc ca sva‌guṇānupalabdhir indriyāṇām. yo hi bravīti: “yathā bāhyaṃ dravyaṃ cakṣuṣā gṛhyate tathā tenaiva cakṣuṣā tad eva cakṣur gṛhyatām” iti, tādṛg idam. tulyo hy ubhayatra pratipattihetv‌abhāva iti.


3.1.71

na, śabda‌guṇopalabdheḥ. svaguṇān nopalabhanta indriyāṇīty etan na saṃbhavati. upalabhyate hi svaguṇaḥ śabdaḥ śrotreṇeti.


3.1.72

tad‌upalabdhir itaretara‌dravya‌guṇa‌vaidharmyāt. na śabdena guṇena saguṇam ākāśam indriyaṃ bhavati. na ca śabdaḥ śabdasya vyañjakaḥ. na ca ghrāṇādīnāṃ sva‌guṇa‌grahaṇaṃ pratyakṣam, nāpy anumīyate. anumīyate tu śrotreṇākāśena śabdasya grahaṇam, śabda‌guṇatvaṃ cākāśasyeti pariśeṣataḥ. pariśeṣaś cānumānaṃ veditavyam: ātmā tāvac chrotā, na karaṇam. manasaḥ śrotratve badhirābhāvaḥ. pṛthivy‌ādīnāṃ ghrāṇādi‌bhāve sāmarthyam, śrotra‌bhāve cāsāmarthyam. asti cedaṃ śrotram, ākāśaṃ ca śiṣyate. pariśeṣād ākāśaṃ śrotram iti.


3.2.1

parīkṣitānīndriyāṇy arthāś ca. buddher idānīṃ parīkṣā‌kramaḥ. sā kim anityā nityā vā? iti. kutaḥ saṃśayaḥ? karmākāśa‌sādharmyāt saṃśayaḥ. asparśatvaṃ tābhyāṃ samāno dharma upalabhyate buddhau. viśeṣaś copajanāpāya‌dharmakatvaṃ viparyayaś ca yathāsvam anitya‌nityayos tasyāṃ nopalabhyate. tena saṃśaya iti.


3.2.2

anupapanna‌rūpaḥ khalv ayaṃ saṃśayaḥ. sarva‌śarīriṇāṃ hi pratyātma‌vedanīyānityā buddhiḥ sukhādivat. bhavati ca saṃvittiḥ “jñāsyāmi, jānāmi, ajñāsiṣam” iti. na copajanāpāyāv antareṇa traikālyavyaktiḥ. bhavati pramāṇa‌siddhaṃ cedam. śāstre ’py uktam: “indriyārtha‌saṃnikarṣotpannaṃ jñānam,” “yugapajjñānānutpattir manaso liṅgam” ityevamādi. tasmāt saṃśaya‌prakriyānupapattir iti.

dṛṣṭi‌pravādopālambhārthaṃ tu prakaraṇam. evaṃ hi paśyantaḥ pravadanti sāṃkhyāḥ: “puruṣasyāntaḥ‌karaṇa‌bhūtā nityā buddhiḥ” iti. sādhanaṃ ca pracakṣate: “viṣayapratyabhijñānāt.” kiṃ punar idaṃ pratyabhijñānam? yaṃ pūrvam ajñāsiṣam arthaṃ tam imaṃ jānāmīti jñānayoḥ samāne ’rthe pratisaṃdhijñānaṃ pratyabhijñānam. etac cāvasthitāyāṃ buddhāv upapannam. nānābuddhibhedeṣūtpannāpavargiṣu pratyabhijñānānupapattiḥ: nānya‌dṛṣṭam anyaḥ pratyabhijānātīti.


3.2.3

sādhya‌samatvād ahetuḥ. yathā khalu nityatvaṃ buddheḥ sādhyam, evaṃ pratyabhijñānam apīti. kiṃ kāraṇam? cetana‌dharmasya karaṇe ’nupapatteḥ. puruṣa‌dharmaḥ khalv ayaṃ jñānaṃ darśanam upalabdhir bodhaḥ pratyayo vyavasāya iti. cetano hi pūrvaṃ jñātaṃ pratyabhijānātīti. tasyaitat tasmād dhetor nityatvaṃ yuktam iti. karaṇa‌caitanyābhyupagame tu cetana‌svarūpaṃ vacanīyam. nānirdiṣṭa‌rūpam ātmāntaraṃ śakyam “asti” iti pratipattum. jñānaṃ ced buddher antaḥ‌karaṇasyety abhyupagamyate, cetanasyedānīṃ kiṃ rūpam, ko dharmaḥ, kiṃ tattvam? jñānena ca buddhau vartamānena cetanaḥ kiṃ karoti? iti. “cetayate” iti cet, na jñānād arthāntara‌vacanam. puruṣaś cetayate, buddhir jānīta iti — nedaṃ jñānād arthāntaram ucyate. cetayate jānīte budhyate paśyaty upalabhata ity eko ’yam arthaḥ. “buddhir jñāpayati” iti cet — addhā jānīte puruṣaḥ, buddhir jñāpayatīti, satyam. evaṃ cābhyupagamyamāne jñānaṃ puruṣasyeti siddham, na buddher antaḥ‌karaṇasyeti.

prati‌puruṣaṃ ca śabdāntara‌vyavasthā‌pratijñāne pratiṣedha‌hetu‌vacanam. yaś ca pratijānīte: “kaścit puruṣaś cetayate, kaścid budhyate, kaścid upalabhate, kaścit paśyatīti puruṣāntarāṇi khalv imāni cetano boddhopalabdhā draṣṭeti naikasyaite dharmāḥ” iti, tatra kaḥ pratiṣedha‌hetuḥ? iti. “arthasyābhedaḥ” iti cet, samānam. abhinnārthā ete śabdāḥ. “tatra vyavasthānupapattiḥ” ity evaṃ cen manyase, samānaṃ bhavati. puruṣaś cetayate, buddhir jānīta ity atrāpy artho na bhidyate. tatrobhayoś cetanatvād anyatara‌lopa iti. yadi punar budhyate ’nayeti bodhanaṃ buddhir mana evocyeta, tac ca nityam iti, asty etad evam, na tu manaso viṣaya‌pratyabhijñānān nityatvam. dṛṣṭaṃ hi karaṇa‌bhede jñātur ekatvāt pratyabhijñānam: savya‌dṛṣṭasyetareṇa pratyabhijñānād iti. cakṣurvac ca pradīpāntara‌dṛṣṭasya pradīpāntareṇa pratyabhijñānam iti. tasmāj jñātur ayaṃ nityatve hetur iti.


3.2.4

yac ca manyeta: “buddher avasthitāyā yathā‌viṣayaṃ vṛttayo jñānāni niścaranti, vṛttiś ca vṛttimato nānyā” iti, etac ca na, yugapadagrahaṇāt. vṛtti‌vṛttimator ananyatve vṛttimato ’vasthānād vṛttīnām apy avasthānam iti — yānīmāni viṣaya‌grahaṇāni tāny avatiṣṭhanta iti — yugapad viṣayāṇāṃ grahaṇaṃ prasajyata iti.


3.2.5

apratyabhijñāne ca vināśa‌prasaṅgaḥ. atīte ca pratyabhijñāne vṛttimān apy atīta ity antaḥ‌karaṇasya vināśaḥ prasajyate. viparyaye nānātvam iti.


3.2.6

avibhu caikaṃ manaḥ paryāyeṇendriyaiḥ saṃyujyata iti krama‌vṛttitvād ayugapadgrahaṇam indriyārthānām, vṛtti‌vṛttimator nānātvād iti. ekatve prādur‌bhāva‌tiro‌bhāvayor abhāva iti.


3.2.7

apratyabhijñānaṃ ca viṣayāntara‌vyāsaṅgāt. anupalabdhiś ca kasya‌cid arthasya viṣayāntara‌vyāsakte manasy upapadyate, vṛtti‌vṛttimator nānātvād. ekatve hy anarthako vyāsaṅga iti.


3.2.8

vibhutve cāntaḥ‌karaṇasya paryāyeṇendriyaiḥ saṃyogo na, gatyabhāvāt. vyāptānīndriyāṇy antaḥ‌karaṇeneti prāpty‌arthasya gamanasyābhāvaḥ. tatra krama‌vṛttitvasyābhāvād ayugapad‌grahaṇānupapattir iti. gaty‌abhāvāc ca pratiṣiddhaṃ vibhuno ’ntaḥ‌karaṇasyāyugapad‌grahaṇaṃ na liṅgāntareṇānumīyate. yathā cakṣuṣo gatiḥ pratiṣiddhā saṃnikṛṣṭa‌viprakṛṣṭayos tulya‌kāla‌grahaṇāt pāṇi‌candra‌masor vyavadhānapratighātenānumīyata iti.

so ’yaṃ nāntaḥ‌karaṇe vivādaḥ, na tasya nityatve. siddhaṃ hi “antaḥkaraṇaṃ manaḥ, nityaṃ ca” iti. kva tarhi vivādaḥ? tasya vibhutve. tac ca pramāṇato ’nupalabdheḥ pratiṣiddhaṃ prāg iti. ekaṃ cāntaḥ‌karaṇaṃ nānā cemā jñānātmikā vṛttayaḥ — cakṣur‌vijñānaṃ ghrāṇa‌vijñānaṃ rūpa‌vijñānaṃ gandhavijñānam iti. etac ca vṛtti‌vṛtti‌mator ekatve ’nupapannam iti.

puruṣo jānīte, nāntaḥ‌karaṇam iti. etena viṣayāntara‌vyāsaṅgaḥ pratyuktaḥ. viṣaya‌grahaṇa‌lakṣaṇo viṣayāntaravyāsaṅgaḥ puruṣasya, nāntaḥ‌karaṇasyeti. kvacid indriya‌saṃnidhiḥ kvacid indriyāsaṃnidhir ity ayaṃ tu vyāsaṅgo ’nujñāyate manasa iti.


3.2.9

ekam antaḥ‌karaṇam, nānā vṛttaya iti. saty abhede vṛtteḥ sphaṭikānyatvābhimānavat tadanyatvābhimānaḥ. tasyāṃ vṛttau nānātvābhimānaḥ, yathā dravyāntaropahite sphaṭike ’nyatvābhimānaḥ “nīlaḥ, lohitaḥ” iti, evaṃ viṣayāntaropadhānād iti.

na, hetvabhāvāt. sphaṭikānyatvābhimānavad ayaṃ jñāneṣu nānātvābhimāno gauṇaḥ, na punar gandhādy‌anyatvābhimānavad iti hetur nāsti. hetvabhāvād anupapannam iti.

“samāno hetv‌abhāvaḥ” iti cet, na, jñānānāṃ krameṇopa‌janāpāyadarśanāt. krameṇa hīndriyārtheṣu jñānāny upajāyante cāpayanti ceti dṛśyate. tasmād gandhādyanyatvābhimānavad ayaṃ jñāneṣu nānātvābhimāna iti.


3.2.10

sphaṭikānyatvābhimānavat tadanyatvābhimāna ity etad amṛṣyamāṇaḥ kṣaṇika‌vādy āha: “sphaṭike ’py aparāparotpatteḥ kṣaṇikatvād vyaktīnām ahetuḥ.” sphaṭikasyābhedenāva‌sthitasyopadhāna‌bhedān nānātvābhimāna ity ayam avidyamānahetuḥ pakṣaḥ. kasmāt? sphaṭike ’py aparāparotpatteḥ — sphaṭike ’pi anyā vyaktaya utpadyante, anyā nirudhyanta iti. katham? kṣaṇikatvād vyaktīnām. kṣaṇaś cālpīyān kālaḥ. kṣaṇasthitikālāḥ kṣaṇikāḥ. kathaṃ punar gamyate “kṣaṇikā vyaktayaḥ” iti? upacayāpacaya‌prabandha‌darśanāc charīrādiṣu. paktinirvṛttasyāhāra‌rasasya śarīre rudhirādibhāvenopacayo ’pacayaś ca prabandhena vartate. upacayāc ca vyaktīnām utpattir apacayāc ca vyakti‌nirodhaḥ. evaṃ ca saty avayava‌parimāṇabhedena vṛddhiḥ śarīrasya kālāntareṇa gṛhyata iti. so ’yaṃ vyakti‌dharmo vyaktimātre veditavya iti.


3.2.11

niyama‌hetvabhāvād yathā‌darśanam abhyanujñā. sarvāsu vyaktiṣūpacayāpacaya‌prabandhaḥ śarīrādivad iti nāyaṃ niyamaḥ. kasmāt? hetv‌abhāvāt. nātra pratyakṣam anumānaṃ vā pratipādakam astīti. tasmād yathā‌darśanam abhyanujñā. yatra yatropacayāpacaya‌prabandho gṛhyate, tatra tatra vyaktīnām aparāparotpattir upacayāpacaya‌prabandha‌darśanenābhyanujñāyate, yathā śarīrādiṣu. yatra yatra na dṛśyate, tatra tatra pratyākhyāyate, yathā grāva‌prabhṛtiṣu. sphaṭike copa‌cayāpacaya‌prabandho na gṛhyate. tasmād ayuktam “sphaṭike ’py aparāparotpattiḥ” iti. yathā cārkasya kaṭukimnā sarvadravyāṇāṃ kaṭukimānaṃ pratipādayet, tādṛg etad iti.


3.2.12

yaś cāśeṣa‌nirodhenāpūrvotpādaṃ niranvayaṃ dravya‌santāne kṣaṇikānāṃ manyate, tasyaitan na, utpatti‌vināśakāraṇopalabdheḥ. utpatti‌kāraṇaṃ tāvad upalabhyate yathāvayavopacayo valmīkādīnām. vināśa‌kāraṇaṃ copalabhyate — avayavavibhāgaḥ kumbhādīnām. yasya tv anapacitāvayavaṃ nirudhyate ’nupacitāvayavaṃ cotpadyate, tasyāśeṣa‌nirodhe niranvaye vāpūrvotpāde na kāraṇam ubhayatrāpy upalabhyata iti.


3.2.13

kṣīravināśa‌kāraṇānupalabdhivad dadhy‌utpattivac ca tad‌utpattiḥ. yathānupalabhyamānaṃ kṣīra‌vināśa‌kāraṇaṃ dadhy‌utpatti‌kāraṇaṃ cābhyanujñāyate, tathā sphaṭike ’py aparāparāsu vyaktiṣu vināśa‌kāraṇaṃ cotpatti‌kāraṇaṃ cānujñeyam iti.


3.2.14

liṅgato grahaṇān nānupalabdhiḥ. kṣīra‌vināśaliṅgaṃ kṣīra‌vināśa‌kāraṇaṃ dadhy‌utpatti‌liṅgaṃ ca dadhy‌utpatti‌kāraṇaṃ gṛhyate. tasmān nānupalabdhiḥ, viparyayas tu sphaṭikādiṣu dravyeṣu.


3.2.15

atra tu kaścit parihāram āha: “na, payasaḥ pariṇāma‌guṇāntara‌prādur‌bhāvāt.” “payasaḥ pariṇāmaḥ” ity eka āha, pariṇāmaś ca “avasthitasya dravyasya pūrva‌dharma‌nivṛttau dharmāntarotpattiḥ” iti. “guṇāntaraprādurbhāvaḥ” ity apara āha, sa ca “sato dravyasya pūrva‌guṇa‌nivṛttau guṇāntaram utpadyate” iti. sa khalv eka‌pakṣī‌bhāva ivāyam.


3.2.16

atra tu pratiṣedhaḥ: vyūhāntarād dravyāntarotpatti‌darśanaṃ pūrva‌dravya‌nivṛtter anumānam. saṃmūrchanālakṣaṇād avayava‌vyūhād dravyāntare dadhny utpanne gṛhyamāṇe pūrvaṃ payo‌dravyam avayava‌vibhāgebhyo nivṛttam ity anumīyate, yathā mṛd‌avayavānāṃ vyūhāntarād dravyāntare sthālyām utpannāyāṃ pūrvaṃ mṛt‌piṇḍa‌dravyaṃ mṛd‌avayava‌vibhāgebhyo nivartata iti. mṛdvac cāvayavānvayaḥ payo‌dadhnoḥ, nāśeṣa‌nirodhe niranvayo dravyāntarotpāda iti.


3.2.17

abhyanujñāya ca niḥkāraṇaṃ kṣīra‌vināśam, niḥkāraṇaṃ dadhyutpādam, pratiṣedha ucyate: “kvacid vināśa‌kāraṇānupalabdheḥ kvacic copalabdher anekāntaḥ.” nāyam ekāntaḥ: kṣīra‌dadhivan niḥkāraṇau vināśotpādau sphaṭikādi‌vyaktīnām iti. kasmāt? hetvabhāvāt. nātra hetur asti: akāraṇau vināśot‌pādau sphaṭikavyaktīnāṃ kṣīra‌dadhivat, na punaḥ “yathā vināśakāraṇābhāvāt kumbhasyāvināśa utpatti‌kāraṇābhāvāc cānutpattiḥ, evaṃ sphaṭika‌vyaktīnāṃ vināśotpatti‌kāraṇabhāvād vināśotpatti‌bhāvaḥ” iti. niradhiṣṭhānaṃ ca dṛṣṭānta‌vacanam. gṛhyamāṇayor vināśotpādayoḥ sphaṭikādiṣu syād ayam āśrayavān dṛṣṭāntaḥ: “kṣīra‌vināśa‌kāraṇānupalabdhivad dadhy‌utpattivac ca” iti. tau tu na gṛhyete. tasmān niradhiṣṭhāno ’yaṃ dṛṣṭānta ukta iti. abhyanujñāya ca sphaṭikasyotpāda‌vināśau yo ’tra sādhakas tasyānujñānād apratiṣedhaḥ: kumbhasya na niḥkāraṇau vināśotpādāv ity abhyanujñeyo ’yaṃ dṛṣṭāntaḥ, tatpratiṣedhasyāśakyatvāt. kṣīra‌dadhivac ca niḥkāraṇau vināśotpādāv iti śakyo ’yaṃ pratiṣeddhuṃ kāraṇato vināśotpatti‌darśanāt. kṣīra‌dadhnor vināśotpattī paśyatā tat‌kāraṇam anumeyam. kārya‌liṅgaṃ hi kāraṇam iti. [
3.2.18

] upapannam anityā buddhir iti.

idaṃ tu cintyate: “kasyeyam — ātmendriyamano’rthānām — guṇaḥ?” iti. prasiddho ’pi ca khalv ayam arthaḥ “parīkṣāśeṣaṃ vartayiṣyāmi” iti prakriyate. so ’yaṃ buddhau saṃnikarṣotpatteḥ saṃśayo viśeṣasyāgrahaṇād iti. tatrāyaṃ viśeṣaḥ: nendriyārthayoḥ, tad‌vināśe ’pi jñānāvasthānāt. nendriyāṇām arthānāṃ vā guṇo jñānam, teṣāṃ vināśe ’pi tasyāvasthānāt. bhavati khalv idam indriye ’rthe ca vinaṣṭe jñānam “adrākṣam” iti. na ca jñātari vinaṣṭe jñānaṃ bhavitum arhatīti. anyat khalu vai tad indriyārtha‌saṃnikarṣajaṃ jñānaṃ yad indriyārthayor vināśe na bhavati, idam anyad ātma‌manaḥ‌saṃnikarṣajam — tasya yukto bhāva iti. smṛtiḥ khalv iyam “adrākṣam” iti pūrva‌dṛṣṭa‌viṣayā. na ca jñātari vinaṣṭe pūrvopalabdhe smaraṇaṃ yuktam. na cānyadṛṣṭam anyaḥ smarati. na ca manasi jñātary abhyupagamyamāne śakyam indriyārthayor jñātṛtvaṃ pratipādayitum iti.


3.2.19

astu tarhi mano‌guṇo jñānam, yugapaj‌jñeyānupalabdheś ca na manasaḥ. yugapaj‌jñānānutpattir antaḥ‌karaṇasya liṅgam. tatra yugapaj‌jñeyānupalabdhyānumīyate ’ntaḥ‌karaṇam. na tasya guṇo jñānam. kasya tarhi? jñasya, vaśitvāt. vaśī jñātā, vaśyaṃ karaṇam. jñāna‌guṇatve karaṇa‌bhāva‌nivṛttiḥ, ghrāṇādi‌sādhanasya ca jñātur gandhādi‌jñāna‌bhāvād anumīyate: “antaḥ‌karaṇa‌sādhanasya sukhādi‌jñānaṃ smṛtiś ca” iti. tatra yat taj jñāna‌guṇaṃ manaḥ sa ātmā; yat tat sukhādy‌upalabdhi‌sādhanam antaḥ‌karaṇaṃ na tat jñānaguṇam, manas tad iti saṃjñā‌bheda‌mātram, nārthabheda iti.

yugapaj‌jñeyopalabdheś ca yogina iti cārthaḥ. yogī khalv ṛddhau prādur‌bhūtāyāṃ vikaraṇa‌dharmā nirmāya sendriyāṇi dehāntarāṇi teṣu yugapaj jñeyāny upalabhate. tac caitad vibhau jñātary upapadyate, nāṇau manasīti.

vibhutve vā manaso nātma‌guṇatva‌pratiṣedha itivibhu ca manaḥ karaṇa‌bhūtam iti sarvendriyair yugapat saṃyogāj jñānāny utpadyerann iti.


3.2.20

tad ātma‌guṇatve ’pi tulyam — vibhur ātmā sarvendriyaiḥ saṃyukta iti yugapaj‌jñānotpattiprasaṅgaḥ. [
3.2.21

] saṃnikarṣābhāvāt tad‌anupapattiḥ. gandhādy‌upalabdher indriyārtha‌saṃnikarṣavad indriya‌manaḥ‌saṃnikarṣo ’pi kāraṇam, tasya cāyaugapadyam aṇutvān manasaḥ. ayaugapadyād anutpattir yugapajjñānānām ātmaguṇatve ’pīti.


3.2.22

yadi punar “ātmendriyārtha‌saṃnikarṣa‌mātrād eva gandhādijñānam utpadyate” iti, na, utpattikāraṇānapadeśāt. “ātmendriyārtha‌saṃnikarṣa‌mātrād gandhādi‌jñānam utpadyate” iti. nātra kāraṇam apadiśyate yenaitad evaṃ pratipadyemahīti.


3.2.23

vināśakāraṇānupalabdheś cāvasthāne tan‌nityatva‌prasaṅgaḥ. “tad ātmaguṇatve ’pi tulyam” ity etad anena samuccīyate. dvividho hi vināśa‌hetuḥ: guṇānām āśrayābhāvo virodhī ca guṇaḥ. nityatvād ātmano ’nupapannaḥ pūrvaḥ, virodhī ca buddher guṇo na gṛhyate. tasmād ātma‌guṇatve sati buddher nityatva‌prasaṅga iti.


3.2.24

anityatvagrahaṇād buddher buddhy‌antarād virodhaḥ śabdavat. “anityā buddhiḥ” iti — sarva‌śarīriṇāṃ hi pratyātma‌vedanīyam etat. gṛhyate ca buddhi‌santānaḥ. tatra “buddher buddhy‌antaraṃ virodhī guṇaḥ” ity anumīyate, yathā śabdasantāne śabdaḥ śabdāntara‌virodhī guṇa iti.


3.2.25

asaṃkhyeyeṣu jñāna‌kāriteṣu saṃskāreṣu smṛti‌hetuṣv ātma‌samaveteṣv ātma‌manasoś ca saṃnikarṣe samāne smṛti‌hetau sati na kāraṇasyāyaugapadyam astīti yugapat smṛtayaḥ prādur‌bhaveyuḥ, yadi buddhir ātma‌guṇaḥ syād iti. atra kaścit saṃnikarṣasyāyaugapadyam upapādayiṣyann āha: “jñāna‌samavetātma‌pradeśa‌saṃnikarṣān manasaḥ smṛty‌utpatter na yugapad utpattiḥ.” jñāna‌sādhanaḥ saṃskāraḥ “jñānam” ity ucyate. jñāna‌saṃskṛtair ātma‌pradeśaiḥ paryāyeṇa manaḥ saṃnikṛṣyate. ātma‌manaḥ‌saṃnikarṣāt smṛtayo ’pi paryāyeṇa bhavantīti.


3.2.26

na, antaḥ‌śarīra‌vṛttitvān manasaḥ. sadehasyātmano manasā saṃyogo vipacyamāna‌karmāśaya‌sahito jīvanam iṣyate. tatrāsya prāk prāyaṇād antaḥ‌śarīre vartamānasya manasaḥ śarīrād bahir jñāna‌saṃskṛtair ātma‌pradeśaiḥ saṃyogo nopapadyata iti.


3.2.27

sādhyatvād ahetuḥ. vipacyamāna‌karmāśaya‌mātraṃ jīvanam. evaṃ ca sati sādhyam antaḥ‌śarīra‌vṛttitvaṃ manasa iti.


3.2.28

smarataḥ śarīra‌dhāraṇopapatter apratiṣedhaḥ. susmūrṣayā khalv ayaṃ manaḥ praṇidadhānaś cirād api kiṃcid arthaṃ smarati smarataś ca śarīra‌dhāraṇaṃ dṛśyate. ātma‌manaḥ‌saṃnikarṣajaś ca prayatno dvividhaḥ: dhārakaḥ prerakaś ceti. niḥsṛte ca śarīrād bahir manasi dhārakasya prayatnasyābhāvād gurutvāt patanaṃ śarīrasya syāt smarata iti.


3.2.29

na, tadāśu‌gatitvān manasaḥ. āśugati manaḥ. tasya bahiś ca śarīrād ātma‌pradeśena jñāna‌saṃskṛtena saṃnikarṣaḥ pratyāgatasya ca prayatnotpādanam ubhayaṃ yujyata iti. utpādya vā dhārakaṃ prayatnaṃ śarīrān niścaraṇaṃ manasaḥ. tatropapannaṃ dhāraṇam iti.


3.2.30

na, smaraṇa‌kālāniyamāt. kiṃcid dhi kṣipraṃ smaryate kiṃcic cireṇa. yadā cireṇa tadā susmūrṣayā manasi dhāryamāṇe sati cintā‌prabandhe kasya‌cid evārthasya liṅgabhūtasya cintanam ārādhitaṃ smṛti‌hetur bhavati. tac caitac cira‌niścarite manasi nopapadyate.

śarīra‌saṃyogānapekṣaś cātma‌manaḥ‌saṃyogo na smṛti‌hetuḥ, śarīrasyopabhogāyatanatvāt. upabhogāyatanaṃ puruṣasya jñātuḥ śarīram. na tato niścaritasya manasa ātmanā saṃyoga‌mātraṃ jñāna‌sukhādīnām utpattau kalpate, kḷptau śarīra‌vaiyarthyam iti.


3.2.31

ātmapreraṇa‌yadṛcchā‌jñatābhiś ca na saṃyoga‌viśeṣaḥ. ātma‌preraṇenamanaso bahiḥ śarīrāt saṃyoga‌viśeṣaḥ syāt, yad‌ṛcchayā vākasmikaḥ, jñatayā vā manasaḥ. sarvathā cānupapattiḥ. katham? smartavyatvāt, icchātaḥ smaraṇa‌jñānāsaṃbhavāc ca. yadi tāvad ātmā “amuṣyārthasya smṛti‌hetuḥ saṃskāro ’muṣminn ātmapradeśe samavetaḥ, tena manaḥ saṃyujyatām” iti manaḥ prerayati, smṛta evāsāv artho bhavati, na smartavyaḥ. na cātma‌pratyakṣa ātma‌pradeśaḥ saṃskāro vā, tatrānupapannā saṃvittir iti. susmūrṣayā cāyaṃ manaḥ praṇidadhānaś cirād api kiṃcid arthaṃ smarati, nākasmāt. jñātṛtvaṃ ca manaso nāsti jñāna‌pratiṣedhād iti.


3.2.32

tac caitad vyāsakta‌manasaḥ pāda‌vyathane saṃyoga‌viśeṣeṇa samānam. yadā khalv ayaṃ vyāsakta‌manāḥ kva‌cid dṛśye śarkarayā kaṇṭakena vā pāda‌vyathanam āpnoti, tadātma‌manasoḥ saṃyoga‌viśeṣa eṣitavyaḥ. dṛṣṭaṃ hi duḥkhaṃ duḥkha‌saṃvedanaṃ ceti. tatra cāyaṃ samānaḥ pratiṣedhaḥ. yadṛcchāyāṃ tu viśeṣaḥ: nākasmikī kriyā, nākasmikaḥ saṃyoga iti.

“karmādṛṣṭam upabhogārthaṃ kriyāhetuḥ” iti cet, samānam. karmādṛṣṭaṃ puruṣasthaṃ puruṣopabhogārthaṃ manasi kriyāhetuḥ, evaṃ duḥkhaṃ duḥkha‌saṃvedanaṃ ca sidhyati. evaṃ cen manyase, samānaṃ smṛti‌hetāv api saṃyogaviśeṣe bhavitum arhatīti.

tatra yad uktam “ātma‌preraṇa‌yad‌ṛcchā‌jñatābhiś ca na saṃyoga‌viśeṣaḥ” ity ayam apratiṣedha iti. pūrva eva tu pratiṣedhaḥ: na, antaḥ‌śarīra‌vṛttitvān manasaḥ.


3.2.33

kaḥ khalv idānīm — kāraṇa‌yaugapadyasya saṃbhavāt — yugapad‌asmaraṇasya hetur iti? praṇidhānaliṅgādijñānānām ayugapad‌bhāvād yugapad‌asmaraṇam. yathā khalv ātma‌manasoḥ saṃnikarṣaḥ saṃskāraś ca smṛti‌hetur evaṃ praṇidhānaliṅgādi‌jñānāni. tāni ca na yugapad bhavanti — tatkṛtā smṛtīnāṃ yugapad‌anutpattir iti.

prātibhavat tu praṇidhānādy‌anapekṣasmārta‌yaugapadya‌prasaṅgaḥ. yat tu khalv idaṃ prātibham iva jñānaṃ praṇidhānādy‌anapekṣaṃ smārtam utpadyate, kadā‌cit tasya yugapad‌utpatti‌prasaṅgo hetv‌abhāvāt.

na, sataḥ smṛtihetor asaṃvedanāt prātibhena samānābhimānaḥ. bahv‌artha‌viṣaye vai cintā‌prabandhe kaścid evārthaḥ kasyacit smṛtihetuḥ. tasya cintanāt tatra smṛtir bhavati. na cāyaṃ smartā sarvaṃ smṛti‌hetuṃ saṃvedayate: “evaṃ me smṛtir utpannā” iti. asaṃvedanāt “prātibham iva jñānam idaṃ smārtam” ity abhimanyate. na tv asti praṇidhānādyanapekṣaṃ smārtam iti.

“prātibhe tu katham?” iti cet, puruṣa‌karma‌viśeṣād upabhogavan niyamaḥ. prātibham idānīṃ jñānaṃ yugapat kasmān notpadyate? iti. yathopabhogārthaṃ karma na yugapad upabhogaṃ karoti, evaṃ puruṣa‌karma‌viśeṣaḥ pratibhāhetuḥ, na yugapad anekaṃ prātibhaṃ jñānam utpādayati. “hetvabhāvād ayuktam” iti cet, na, karaṇasya pratyaya‌paryāye sāmarthyāt. “‘upabhogavan niyamaḥ’ ity ayaṃ dṛṣṭāntaḥ, hetus tu nāsti” ity evaṃ cen manyase, na, karaṇasya pratyaya‌paryāye sāmarthyāt. naikasmiñ jñeye yugapad anekaṃ jñānam utpadyate, na cānekasmin. tad idaṃ dṛṣṭena pratyaya‌paryāyeṇānumeyam: “karaṇa‌sāmarthyam ittham‌bhūtam” iti, na jñātur vikaraṇa‌dharmaṇaḥ, deha‌nānātve pratyaya‌yaugapadyād iti.

ayaṃ ca dvitīyaḥ pratiṣedhaḥ: avasthitaśarīrasya cāneka‌jñāna‌samavāyād eka‌pradeśe yugapad anekārtha‌smaraṇaṃ syāt. kvacid evāvasthitaśarīrasya jñātur indriyārtha‌prabandhe jñānam anekam ekasminn ātma‌pradeśe samavaiti. tena ca yadā manaḥ saṃyujyate tadā jñāta‌pūrvasyānekārthasya yugapat‌smaraṇaṃ prasajyate pradeśa‌saṃyoga‌paryāyābhāvād iti. ātma‌pradeśānām adravyāntaratvād ekārtha‌samavāyasyāviśeṣe smṛti‌yaugapadya‌pratiṣedhānupapattiḥ.

śabda‌santāne tu śrotrādhiṣṭhāna‌pratyāsattyā śabda‌śravaṇavat saṃskāra‌pratyāsattyā manasaḥ smṛty‌utpatter na yugapad‌utpattiḥ. pūrva eva tu pratiṣedhaḥ: nāneka‌jñāna‌samavāyād eka‌pradeśe yugapat‌smṛti‌prasaṅga iti.


3.2.34

“puruṣa‌dharmo jñānam, antaḥ‌karaṇasya tv icchā‌dveṣa‌prayatna‌sukha‌duḥkhāni dharmāḥ” iti kasya‌cid darśanam. tat pratiṣidhyate: jñasya, icchā‌dveṣa‌nimittatvād ārambha‌nivṛttyoḥ. ayaṃ khalu jānīte tāvat: “idaṃ me sukha‌sādhanam, idaṃ duḥkha‌sādhanam” iti. jñātvā sukha‌sādhanam āptum icchati duḥkha‌sādhanaṃ ca hātum. īpsāprayuktasyāsya ca sukha‌sādhanāvāptaye samīhā‌viśeṣa ārambhaḥ. jihāsā‌prayuktasya ca duḥkhasādhanaparivarjanaṃ nivṛttiḥ. evaṃ jñānecchā‌dveṣa‌prayatna‌sukha‌duḥkhānām ekaikaśo’bhisaṃbandhaḥ: eka‌kartṛkatvaṃ jñānena cecchādīnāṃ samānāśrayatvam. tasmāj jñasyecchā‌dveṣa‌prayatna‌sukha‌duḥkhāni dharmāḥ, nācetanasyeti. ārambha‌nivṛttyoś ca pratyag‌ātmani dṛṣṭatvāt paratrānumānaṃ veditavyam iti.


3.2.35

atra bhūta‌caitanika āha: “tal‌liṅgatvād icchā‌dveṣayoḥ pārthivādyeṣv apratiṣedhaḥ.” ārambha‌nivṛtti‌liṅgāv icchādveṣāv iti yasyārambha‌nivṛttī tasyecchā‌dveṣau, yasya cecchā‌dveṣau tasya jñānam iti prāptam: pārthivāpya‌taijasa‌vāyavyānāṃ śarīrāṇām ārambha‌nivṛtti‌darśanād icchā‌dveṣa‌jñānair yoga iti caitanyam. [
3.2.36]

paraśv‌ādiṣv ārambha‌nivṛtti‌darśanāc charīra‌caitanya‌nivṛttiḥ. ārambha‌nivṛtti‌darśanād icchā‌dveṣa‌jñānair yoga iti prāptaṃ tarhi paraśv‌ādeḥ karaṇasya tad‌darśanāc caitanyam. atha śarīrasyecchādibhir yogaḥ, paraśv‌ādes tu karaṇasyārambha‌nivṛttī vyabhicarataḥ, na tarhy ayaṃ hetuḥ: pārthivāpya‌taijasa‌vāyavyānāṃ śarīrāṇām ārambha‌nivṛtti‌darśanād icchādibhir yoga iti.

ayaṃ tarhy anyo ’rthaḥ: “tal‌liṅgatvād icchā‌dveṣayoḥ pārthivādyeṣv apratiṣedhaḥ” — pṛthivy‌ādīnāṃ bhūtānām ārambhas tāvat trasa‌sthāvara‌śarīreṣu tad‌avayava‌vyūha‌liṅgaḥ pravṛtti‌viśeṣaḥ. loṣṭādiṣu ca liṅgābhāvāt pravṛtti‌viśeṣābhāvo nivṛttiḥ. ārambha‌nivṛtti‌liṅgau cecchā‌dveṣāv iti. pārthivādyeṣv aṇuṣu tad‌darśanād icchā‌dveṣa‌yogaḥ. tad‌yogāj jñāna‌yoga iti siddhaṃ bhūta‌caitanyam iti.

kumbhādiṣv anupalabdher ahetuḥ. kumbhādiṣu mṛd‌avayavānāṃ vyūha‌liṅgaḥ pravṛtti‌viśeṣa ārambhaḥ. sikatādiṣu ca pravṛtti‌viśeṣābhāvo nivṛttiḥ. na ca mṛt‌sikatānām ārambha‌nivṛtti‌darśanād icchā‌dveṣa‌jñānair yoga iti. tasmāt “tal‌liṅgatvād icchā‌dveṣayoḥ” ity ahetur iti. [

3.2.37

] niyamāniyamau tu tad‌viśeṣakau. tayor icchā‌dveṣayor niyamāniyamau viśeṣakau bhedakau. jñasyecchā‌dveṣa‌nimitte pravṛtti‌nivṛttī na svāśraye. kiṃ tarhi? prayojyāśraye. tatra prayujyamāneṣu bhūteṣu pravṛtti‌nivṛttī staḥ, na sarveṣv ity aniyamopapattiḥ. yasya tu jñatvād bhūtānām icchā‌dveṣa‌nimitte ārambha‌nivṛttī svāśraye, tasya yathā bhūtānāṃ guṇāntara‌nimittā pravṛttir guṇa‌pratibandhāc ca nivṛttir bhūta‌mātre bhavati niyamena, evaṃ bhūta‌mātre jñānecchā‌dveṣa‌nimitte pravṛtti‌nivṛttī svāśraye syātām, na tu bhavataḥ. tasmāt prayojakāśritā jñānecchā‌dveṣa‌prayatnāḥ, prayojyāśraye tu pravṛtti‌nivṛttī iti.

eka‌śarīre ca jñātṛbahutvaṃ niranumānam. bhūta‌caitanikasyaika‌śarīre bahūni bhūtāni. tāni jñānecchā‌dveṣa‌prayatna‌guṇānīti jñātṛ‌bahutvaṃ prāptam. “om” iti bruvato ’numānaṃ nāsti. yathā śarīrāntareṣu nānā jñātāro buddhy‌ādi‌guṇa‌vyavasthānāt, evam eka‌śarīre ’pi buddhy‌ādivyavasthānumānaṃ syāj jñātṛ‌bahutvasyeti.

dṛṣṭaś cānyaguṇa‌nimittaḥ pravṛtti‌viśeṣo bhūtānām. so ’numānam anyatrāpi. dṛṣṭaḥ karaṇalakṣaṇeṣu bhūteṣu paraśv‌ādiṣūpādāna‌lakṣaṇeṣu ca mṛt‌prabhṛtiṣv anya‌guṇa‌nimittaḥ pravṛtti‌viśeṣaḥ. so ’numānam anyatrāpi: trasa‌sthāvara‌śarīreṣu tad‌avayava‌vyūha‌liṅgaḥ pravṛtti‌viśeṣo bhūtānām anya‌guṇa‌nimitta iti. sa ca guṇaḥ prayatnena samānāśrayaḥ saṃskāro dharmādharma‌samākhyātaḥ sarvārthaḥ puruṣārthārādhanāya prayojako bhūtānāṃ prayatnavad iti.

ātmāstitva‌hetubhir ātma‌nityatva‌hetubhiś ca bhūta‌caitanya‌pratiṣedhaḥ kṛto veditavya iti.

“nendriyārthayoḥ, tad‌vināśe ’pi jñānāvasthānāt” iti ca samānaḥ pratiṣedha iti.

kriyā‌mātraṃ kriyoparama‌mātraṃ cārambha‌nivṛttīty abhipretyoktam: “tal‌liṅgatvād icchā‌dveṣayoḥ pārthivādyeṣv apratiṣedhaḥ” iti. anyathā tv ime ārambha‌nivṛttī vyākhyāte. na ca tathāvidhe pṛthivy‌ādiṣu dṛśyete. tasmād ayuktam “tal‌liṅgatvād icchā‌dveṣayoḥ pārthivādyeṣv apratiṣedhaḥ” iti.


3.2.38

bhūtendriyamanasāṃ samānaḥ pratiṣedhaḥ, manas tūdāharaṇamyathoktahetutvāt pāratantryāt svakṛtā‌bhyāgamāc ca na manasaḥ. icchā‌dveṣa‌prayatna‌sukha‌duḥkha‌jñānāny ātma‌liṅgam ity ataḥ prabhṛti yathoktaṃ saṃgṛhyate. tena bhūtendriyamanasāṃ caitanyapratiṣedhaḥ. pāratantryāt: paratantrāṇi bhūtendriya‌manāṃsi dhāraṇa‌preraṇa‌vyūhana‌kriyāsu prayatna‌vaśāt pravartante. caitanye punaḥ svatantrāṇi syur iti. svakṛtābhyāgamāc ca: pravṛttir vāgbuddhi‌śarīrārambha iti. caitanye bhūtendriya‌manasām “parakṛtaṃ karma puruṣeṇopabhujyate” iti syāt. acaitanye tu “tat‌sādhanasya svakṛta‌karma‌phalopabhogaḥ puruṣasya” ity upapadyate.


3.2.39

athāyaṃ siddhopasaṃgrahaḥ: pariśeṣād yathokta‌hetūpapatteś ca. ātmano guṇo jñānam iti prakṛtam. pariśeṣo nāma prasakta‌pratiṣedhe ’nyatrāprasaṅgāc chiṣyamāṇa‌saṃpratyayaḥ. bhūtendriya‌manasāṃ pratiṣedhe dravyāntaraṃ na prasajyate pariśiṣyate cātmā, “tasya guṇo jñānam” iti vijñāyata iti.

“yathokta‌hetūpapatteś ca” iti: “darśana‌sparśanābhyām ekārtha‌grahaṇāt” ity‌evam‌ādīnām ātma‌pratipatti‌hetūnām apratiṣedhād iti. pariśeṣa‌jñāpanārthaṃ prakṛta‌sthāpanārthaṃ ca yathokta‌hetūpapatti‌vacanam iti.

athavā “upapatteś ca” iti: hetv‌antaram evedam. nityaḥ khalv ayam ātmāsmiñ śarīre dharmaṃ caritvā kāyasya bhedāt svarge deveṣūpapadyate, adharmaṃ ca caritvā paraṃ deha‌bhedān narakeṣūpapadyata iti. upapattiḥ — utpattiḥ śarīrāntara‌prāpti‌lakṣaṇā — sati sattve nitye cāśrayavatī, buddhi‌prabandha‌mātre tu nirātmake nirāśrayā nopapadyata iti.

eka‌sattvādhiṣṭhānaś cāneka‌śarīrayogaḥ saṃsāra upapadyate. śarīra‌prabandhocchedaś cāpavargaḥ — vimuktir iti — upapadyate. buddhi‌santatimātre tv eka‌sattvānupapatter na kaścid dīrgham adhvānaṃ saṃdhāvati, na kaś‌cic charīra‌prabandhād vimucyata iti saṃsārāpavargānupapattir iti.

buddhisantatimātre ca sattva‌bheda‌prasaṅgāt sarvam idaṃ prāṇi‌vyavahāra‌jātam apratisaṃhitam avyāvṛttam apariniṣṭhitaṃ syāt smaraṇābhāvāt — nānya‌dṛṣṭam anyaḥ smaratīti. smaraṇaṃ ca khalu pūrva‌jñātasya viṣayasya samānena jñātrā grahaṇam — ajñāsiṣam amuṃ jñeyam artham iti. so ’yam eko jñātā pūrva‌jñātaṃ viṣayaṃ gṛhṇāti. tac cāsya grahaṇaṃ smaraṇam iti. tad buddhi‌prabandha‌mātre nirātmake nopapadyate.


3.2.40

smaraṇaṃ tv ātmano jña‌svābhāvyād upapadyata iti. ātmana eva smaraṇam, na buddhi‌santati‌mātrasyeti. tu‌śabdo ’vadhāraṇe. katham? jña‌sva‌bhāvatvāt. jña ity asya sva‌bhāvaḥ. so ’yaṃ jñasvabhāvaḥ svo dharmaḥ. ayaṃ khalu jñāsyati, jānāti, ajñāsīd iti tri‌kāla‌viṣayeṇānekena jñānenaikaḥ saṃbadhyate. tac cāsya pratyātma‌vedanīyam — jñāsyāmi, jānāmi, ajñāsiṣam iti — vartate. tad yasyāyaṃ svo dharmas tasya smaraṇam, na buddhi‌prabandha‌mātrasya nirātmakasyeti.


3.2.41

“smṛti‌hetūnām ayaugapadyād yugapad‌asmaraṇam” ity uktam. atha kebhyaḥ smṛtir utpadyate? iti. smṛtiḥ khalu praṇidhānanibandhābhyāsa‌liṅga‌lakṣaṇa‌sādṛśya‌parigrahāśrayāśrita‌saṃbandhānantarya‌viyogaika‌kārya‌virodhātiśaya‌prāpti‌vyavadhāna‌sukha‌duḥkhecchādveṣa‌bhayārthitva‌kriyā‌rāga‌dharmādharma‌nimittebhyaḥ. susmūrṣayā manaso dhāraṇaṃ praṇidhānam, susmūrṣita‌liṅgānucintanaṃ vānu‌smṛti‌kāraṇam. nibandhaḥ khalv eka‌granthopayamo ’rthānām; eka‌granthopayatāḥ khalv arthā anyonya‌smṛti‌hetava ānupūrvyā vetarathābhavantīti. dhāraṇāśāstrakṛto vā prajñāteṣu vastuṣu smartavyānām upanikṣepo nibandha iti. abhyāsas tu samāne viṣaye jñānābhyāvṛttiḥ. abhyāsajanitaḥ saṃskāra ātma‌guṇo ’bhyāsa‌śabdenocyate. sa samānaḥ sarvasmṛti‌hetur iti. liṅgaṃ punaḥ saṃyogi samavāyy ekārtha‌samavāyi

cetidhūmo ’gneḥ, viṣāṇaṃ goḥ, pāṇiḥ pādasya, rūpaṃ sparśasyeti. lakṣaṇaṃ tu paśv‌avayava‌sthaṃ gotrasya smṛti‌hetuḥ — vidānām idam, gargāṇām idam iti. sādṛśyam — citra‌gataṃ pratirūpakaṃ devadattasyetyevam‌ādi. parigrahāt tu svena svāmī, svāminā vā svaṃ smaryate. āśrayād grāmaṇyā tad‌adhīnaṃ smarati, āśritāt tad‌adhīnena grāmaṇyam iti. saṃbandhād antevāsinā gurum, ṛtvijā yājyam iti. ānantaryād iti‌karaṇīyeṣv artheṣu. viyogād yena viyujyate taṃ viyoga‌pratisaṃvedī bhṛśaṃ smarati. eka‌kāryāt kartrantare smṛtiḥ. virodhād vijigīṣa‌māṇayor anyatara‌darśanād anyataraḥ smaryate, atiśayād yenātiśaya utpāditaḥ. prāpter yato ’nena kiṃcit prāptaṃ prāptavyaṃ bhavati, tam abhīkṣṇaṃ smarati. vyavadhānāt kośādibhir asi‌prabhṛtīni smaryante. sukha‌duḥkhābhyāṃ tad‌dhetuḥ smaryate. icchā‌dveṣābhyāṃ yam icchati yaṃ ca dveṣṭi taṃ smarati, bhayād yato bibheti, arthitvād yenārthī bhojanena vācchādanena vā. kriyāyā rathena ratha‌kāraṃ smarati. rāgād yasyāṃ striyāṃ rakto bhavati tām abhīkṣṇaṃ smarati. dharmāj jāty‌antara‌smaraṇam, iha cādhītaśrutadhāraṇam iti. adharmāt prāg‌anubhūtaduḥkha‌duḥkhasādhanasmaraṇam iti. na caiteṣu nimitteṣu yugapat saṃvedanāni bhavantīti yugapad‌asmaraṇam iti. nidarśana‌mātraṃ cedaṃ smṛti‌nimittānām, na parisaṃkhyānam iti.


3.2.42

anityāyāṃ ca buddhāv utpannāpavargitvāt kālāntarāvasthāyitvāc cānityānāṃ saṃśayaḥ: kim utpannāpavargiṇī buddhiḥ śabdavat, āhosvit kālāntarāvasthāyinī kumbhavat? iti. utpannāpavargiṇīti pakṣaḥ parigṛhyate. kasmāt? karmānavasthāyi‌grahaṇāt. karmaṇo ’navasthāyino grahaṇād iti. kṣiptasyeṣor ā patanāt kriyāsantāno gṛhyate. pratyartha‌niyatatvād buddhīnāṃ kriyā‌santānavad buddhi‌santānopapattir iti. avasthita‌grahaṇe ca vyavadhīyamānasya pratyakṣa‌nivṛtteḥ. ava‌sthite ca kumbhe gṛhyamāṇe santānenaiva buddhir vartate prāg vyavadhānāt. vyavahite hi pratyakṣaṃ jñānaṃ nivartate. kālāntarāvasthāne tu buddher dṛśyavyavadhāne ’pi pratyakṣam avatiṣṭheteti. smṛtiś cāliṅgaṃ buddhi‌vyavasthāne, saṃskārasya buddhijasya smṛti‌hetutvāt. sa manyeta: “avatiṣṭhate buddhiḥ, dṛṣṭā hi buddhiviṣaye smṛtiḥ, sā hi buddhāv anityāyāṃ kāraṇābhāvān na syāt” iti, tad idam aliṅgam. kasmāt? buddhijo hi saṃskāro guṇāntaraṃ smṛti‌hetur na buddhiḥ.

“hetv‌abhāvād ayuktam” iti cet, na, buddhy‌avasthāne pratyakṣatvāt smṛty‌abhāvaḥ. yāvad avatiṣṭhate buddhiḥ, tāvad asau boddhavyo ’rthaḥ pratyakṣaḥ, pratyakṣe ca smṛtir anupapanneti.


3.2.43

avyakta‌grahaṇam anavasthāyitve vidyut‌saṃpāte rūpāvyaktagrahaṇavat. yady utpannāpavargiṇī buddhiḥ prāptam avyaktaṃ boddhavyasya grahaṇam. yathā vidyut‌saṃpāte vaidyutasya prakāśasyānavasthānād avyaktaṃ rūpasya grahaṇam iti. vyaktaṃ tu dravyāṇāṃ grahaṇam. tasmād ayuktam idam.


3.2.44

hetūpādānāt pratiṣeddha‌vyābhyanujñā. utpannāpavargiṇī buddhir iti pratiṣeddhavyam, tad evānujñāyate, vidyut‌saṃpāte rūpāvyakta‌grahaṇavad iti. yatrāvyaktaṃ grahaṇaṃ tatrotpannāpavargiṇī buddhir iti. grahaṇa‌hetu‌vikalpād grahaṇa‌vikalpaḥ, na buddhivikalpāt. yad idaṃ kvacid avyaktaṃ grahaṇaṃ kvacid vyaktam, ayaṃ vikalpo grahaṇa‌hetu‌vikalpāt: yatrānavasthito grahaṇa‌hetus tatrāvyaktaṃ grahaṇam, yatrāvasthitas tatra vyaktaṃ grahaṇam, na tu buddher avasthānānavasthānābhyām iti. kasmāt? artha‌grahaṇaṃ hi buddhiḥ. yat tad artha‌grahaṇam avyaktaṃ vyaktaṃ vā, buddhiḥ seti. viśeṣāgrahaṇe ca sāmānya‌grahaṇa‌mātram avyaktaṃ grahaṇam.

tatra viṣayāntare buddhy‌antarānutpattir nimittābhāvāt. yatra samāna‌dharma‌yuktaś ca dharmī gṛhyate, viśiṣṭa‌dharma‌yuktaś ca, tad vyaktaṃ grahaṇam. yatra tu viśeṣeṣv agṛhyamāṇeṣu sāmānya‌grahaṇa‌mātraṃ bhavati, tad avyaktaṃ grahaṇam. samāna‌dharma‌yogāc ca viśiṣṭa‌dharmayogo viṣayāntaram. tatra yad grahaṇaṃ na bhavati, tad grahaṇanimittābhāvāt, na buddher anavasthānād iti. yathā‌viṣayaṃ ca grahaṇaṃ vyaktam eva pratyartha‌niyamād buddhīnām. sāmānya‌viṣayaṃ ca grahaṇaṃ sva‌viṣayaṃ prati vyaktam, viśeṣa‌viṣayaṃ ca grahaṇaṃ sva‌viṣayaṃ prati vyaktam, praty‌arthaniyatā hi buddhayaḥ. tad idam avyakta‌grahaṇaṃ coditaṃ kva viṣaye buddhy‌anavasthāna‌kāritaṃ syād iti? dharmiṇas tu dharma‌bhede buddhi‌nānātvasya bhāvābhāvābhyāṃ tad‌upapattiḥ. dharmiṇaḥ khalv arthasya samānāś ca dharmāḥ, viśeṣāś ca. teṣu pratyartha‌niyatā nānā‌buddhayaḥ. tā ubhayyo yadā dharmiṇi vartante, tadā vyaktaṃ grahaṇaṃ dharmiṇam abhipretya. yadā tu sāmānya‌grahaṇa‌mātram, tadā tv avyaktaṃ grahaṇam iti. evam avyaktavyaktayor grahaṇayor upapattir iti.


3.2.45

na cedamavyaktaṃ grahaṇaṃ buddher boddhavyasya vānavasthāyitvātupapadyate. idaṃ hi na, pradīpārciḥ‌santaty‌abhivyakta‌grahaṇavat tad‌grahaṇam anavasthāyitve ’pi. anavasthāyitve ’pi buddhes teṣāṃ dravyāṇāṃ vyaktaṃ grahaṇaṃ pratipattavyam. katham? pradīpārciḥ‌santaty‌abhivyakta‌grahaṇavat. pradīpārciṣāṃ santatyā vartamānānāṃ grāhyānavasthānaṃ grahaṇānavasthānaṃ ca pratyartha‌niyatatvād buddhīnām. yāvanty arcīṃṣi tāvatyo buddhaya iti. dṛśyate cātra vyaktaṃ pradīpārciṣāṃ grahaṇam iti.


3.2.46

cetanā śarīra‌guṇaḥ, sati śarīre bhāvād asaty abhāvāt. dravye sva‌guṇa‌para‌guṇopalabdheḥ saṃśayaḥ. sāṃśayikaḥ sati bhāvaḥ. svaguṇaś cāpsu dravatvam upalabhyate para‌guṇaś coṣṇatā. tena cetanāyāṃ saṃśayaḥ: “kiṃ śarīra‌guṇaś cetanā sati śarīre gṛhyate, atha dravyāntara‌guṇaḥ?” iti.


3.2.47

na śarīra‌guṇaś cetanā. kasmāt? yāvac‌charīra‌bhāvitvād rūpādīnām. na rūpādi‌vihīnaṃ śarīraṃ gṛhyate, cetanā‌hīnaṃ tu gṛhyate, yathoṣṇatā‌hīnā āpaḥ. tasmān na śarīra‌guṇaś cetaneti.

“saṃskāravat” iti cet, na, kāraṇānucchedāt. yathā‌vidhe dravye saṃskāras tathā‌vidha evoparamaḥ. na, tatra kāraṇocchedād atyantaṃ saṃskārānutpattir bhavati. yathā‌vidhe tu śarīre cetanā gṛhyate, tathā‌vidha evātyantoparamaś cetanāyā gṛhyate. tasmāt saṃskāravad ity asamaḥ samādhiḥ.

athāpi śarīrasthaṃ cetanotpatti‌kāraṇam syāt, dravyāntara‌sthaṃ vā. ubhayaṃ cāsaṃbaddhaṃ niyama‌hetv‌abhāvāt. śarīra‌sthena kadācic cetanotpādyate, kadācin na, iti niyamahetur nāsti. dravyāntara‌sthena ca śarīra eva cetanotpādyate, na loṣṭādiṣu, ity atra ca niyama‌hetur nāstīti. nirnimittatve ca śarīra‌samāna‌jātīye dravye cetanā notpadyate, śarīra evotpadyate, ity atra ca niyama‌hetur nāstīti.


3.2.48

yac ca manyeta: “sati śyāmādi‌guṇe dravye śyāmādy‌uparamo dṛṣṭaḥ, evaṃ cetanoparamaḥ syāt” iti, na, pākaja‌guṇāntarotpatteḥ. nātyantaṃ rūpoparamo dravyasya. śyāme hi rūpe nivṛtte pākajaṃ guṇāntaraṃ raktaṃ rūpam utpadyate. śarīre tu cetanā‌mātroparamo ’tyantam iti.


3.2.49

athāpi, prati‌dvandvi‌siddheḥ pāka‌jānām apratiṣedhaḥ. yāvatsu dravyeṣu pūrva‌guṇa‌pratidvandvi‌siddhis tāvatsu pāka‌jotpattir dṛśyate, pūrva‌guṇaiḥ saha pākajānām anavasthānagrahaṇāt. na tu śarīre cetanāpratidvandvi‌siddhau sahānavasthāyi guṇāntaraṃ gṛhyate, yenānumīyate: “anena cetanāyā virodhaḥ” iti. tasmād apratiṣiddhā cetanā yāvac‌charīraṃ varteta, na tu vartate. tasmān na śarīra‌guṇa iti.


3.2.50

itaś ca na śarīra‌guṇaś cetanā: śarīra‌vyāpitvāt. śarīraṃ śarīrāvayavāś ca sarve cetanotpattyā vyāptāḥ, na kvacid anutpattiś cetanāyāḥ. śarīravac charīrāvayavāś cetanā iti prāptaṃ cetana‌bahutvam. tatra yathā pratiśarīraṃ cetana‌bahutve sukha‌duḥkha‌jñānānāṃ vyavasthā liṅgam, evam eka‌śarīre ’pi syāt — na tu bhavati. tasmān na śarīra‌guṇaś cetaneti.


3.2.51

yad uktam: “na kvacic charīrāvayave cetanāyā anutpattiḥ” itina, keśa‌nakhādiṣv anupalabdheḥ. keśeṣu nakheṣu cānutpattiś cetanāyā ity anupapannaṃ śarīra‌vyāpitvam iti.


3.2.52

tvak‌paryantatvāc charīrasya keśa‌nakhādiṣv aprasaṅgaḥ. indriyāśrayatvaṃ hi śarīra‌lakṣaṇam. tvak‌paryanto hi jīva‌ghanaḥ sukha‌duḥkha‌saṃvittyāyatanabhūtaḥ śarīram. tasmān na keśādiṣu cetanotpadyate. artha‌kāritas tu śarīropanibandhaḥ keśādīnām iti.


3.2.53

itaś ca na śarīra‌guṇaś cetanā: śarīra‌guṇa‌vaidharmyāt. dvividhaḥ śarīra‌guṇaḥ — pratyakṣaś cāpratyakṣaś ca: apratyakṣaṃ ca gurutvam, indriya‌grāhyāś ca rūpādayaḥ. vidhāntaraṃ tu cetanā — nāpratyakṣā saṃvedyatvāt, nendriya‌grāhyā manoviṣayatvāt. tasmād dravyāntaraguṇa iti.


3.2.54

na, rūpādīnām itaretara‌vaidharmyāt. yathetaretara‌vidharmāṇo rūpādayo na śarīra‌guṇatvaṃ jahati, evaṃ rūpādi‌vaidharmyāc cetanā na śarīra‌guṇatvaṃ hāsyatīti.


3.2.55

aindriyakatvād rūpādīnām apratiṣedhaḥ, apratyakṣatvāc ceti. yathetaretara‌vidharmāṇo rūpādayo na dvaividhyam ativartante, tathā rūpādi‌vaidharmyāc cetanā na dvaividhyam ativarteta yadi śarīra‌guṇaḥ syāt — ativartate tu. tasmān na śarīra‌guṇa iti. bhūtendriya‌manasāṃ jñāna‌pratiṣedhāt siddhe saty ārambho viśeṣa‌jñāpanārthaḥ. bahudhā parīkṣyamāṇaṃ tattvaṃ suniścitataraṃ bhavatīti.


3.2.56

parīkṣitā buddhiḥ. manasa idānīṃ parīkṣā‌kramaḥ. tat pratiśarīram ekam. “anekam” iti vicāre jñānāyaugapadyād ekaṃ manaḥ. asti khalu vai jñānāyaugapadyam ekaikasyendriyasya yathā‌viṣayam, karaṇasyaika‌pratyaya‌nirvṛttau sāmarthyāt. na tad ekatve manaso liṅgam. yat tu khalv idam indriyāntarāṇāṃ viṣayāntareṣu jñānāyaugapadyam, etal liṅgam. kasmāt? saṃbhavati khalu vai bahuṣu manaḥsv indriya‌manaḥ‌saṃyoge yaugapadyam iti. tena jñāna‌yaugapadyaṃ syāt, na tu bhavati. tasmād viṣayāntareṣu pratyaya‌paryāyād ekaṃ mana iti.


3.2.57

na, yugapad‌aneka‌kriyopalabdheḥ. ayaṃ khalv adhyāpako ’dhīte, vrajati, kamaṇḍaluṃ dhārayati, panthānaṃ paśyati, śṛṇoty araṇyajāñ śabdān bibhyat, vyāla‌liṅgāni ca bubhutsate, smarati ca gantavyaṃ saṃstyāyanam iti. kramasyāgrahaṇād yugapad etāḥ kriyā iti prāptaṃ manasāṃ bahutvam iti.


3.2.58

alātacakra‌darśanavat tad‌upalabdhir āśu‌saṃcārāt. āśu‌saṃcārād yathālātasya bhramato vidyamānaḥ kramo na dṛśyate — kramasyāgrahaṇād aviccheda‌buddhyā cakra‌buddhir bhavati — tathā buddhīnāṃ kriyāṇāṃ cāśu‌vṛttitvād vidyamānaḥ kramo na gṛhyate. kramasyāgrahaṇāt “yugapat kriyā bhavanti” ity abhimāno bhavatīti.

kiṃ punaḥ kramasyāgrahaṇād yugapat‌kriyābhimānaḥ, atha yugapad‌bhāvād eva yugapad‌aneka‌kriyopalabdhiḥ? iti. nātra viśeṣa‌pratipatti‌kāraṇam ucyata iti. uktam: “indriyāntarāṇāṃ viṣayāntareṣu paryāyeṇa buddhayo bhavanti” iti. tac cāpratyākhyeyam ātma‌pratyakṣatvāt. athāpi dṛṣṭa‌śrutān arthāṃś cintayataḥ krameṇa buddhayo vartante, na yugapat — anenānumātavyam iti. varṇa‌pada‌vākya‌buddhīnāṃ tadarthabuddhīnāṃ cāśu‌vṛttitvāt kramasyāgrahaṇam. vākya‌stheṣu khalu varṇeṣūccaratsu prativarṇaṃ tāvac chravaṇaṃ bhavati. śrutaṃ varṇam ekam anekaṃ vā pada‌bhāvena pratisaṃdhatte, pratisaṃdhāya padaṃ vyavasyati, pada‌vyavasāyāt smṛtvā padārthaṃ pratipadyate, pada‌samūha‌pratisaṃdhānāc ca vākyaṃ vyavasyati. saṃbaddhāṃś ca padārthān gṛhītvā vākyārthaṃ pratipadyate. na cāsāṃ krameṇa vartamānānāṃ buddhīnām āśu‌vṛttitvāt kramo gṛhyate. tad etad anumānam anyatra buddhi‌kriyā‌yaugapadyābhimānasyeti. na cāsti mukta‌saṃśayā yugapad‌utpattir buddhīnām, yayā manasāṃ bahutvam ekaśarīre ’numīyeta iti.


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yathokta‌hetutvāc cāṇu. aṇu ca mana ekaṃ ceti dharma‌samuccayo jñānāyaugapadyāt. mahattve manasaḥ sarvendriya‌saṃyogād yugapadviṣaya‌grahaṇaṃ syād iti.


3.2.60

manasaḥ khalu bhoḥ sendriyasya śarīre vṛtti‌lābhaḥ, nānyatra śarīrāt. jñātuś ca puruṣasya śarīrāyatanā buddhy‌ādayo viṣayopabhogo jihāsita‌hānam īpsitāvāptiś ca, sarve ca śarīrāśrayā vyavahārāḥ. tatra khalu vipratipatteḥ saṃśayaḥ: kim ayaṃ puruṣa‌karma‌nimittaḥ śarīra‌sargaḥ, āhosvid bhūta‌mātrād akarma‌nimittaḥ? iti. śrūyate khalv atra vipratipattir iti.

tatredaṃ tattvam: pūrvakṛtaphalānubandhāt tad‌utpattiḥ. pūrvaśarīre yā pravṛttir vāg‌buddhi‌śarīrārambha‌lakṣaṇā, tat pūrvakṛtam. tasya phalaṃ taj‌janitau dharmādharmau. tat‌phalasyānubandha ātma‌samavetasyāvasthānam. tenāvasthitena prayuktebhyo bhūtebhyas tasyotpattiḥ śarīrasya, na sva‌tantrebhyaḥ. yad‌adhiṣṭhāno ’yam ātmā yad “aham” iti manyamāno yatrābhivyakto yatropabhoga‌tṛṣṇayā viṣayān upalabhamāno dharmādharmau saṃskaroti, tad asya śarīram. tena saṃskāreṇa dharmādharma‌lakṣaṇena bhūta‌sahitena patite ’smiñ śarīre niṣpādyate śarīrāntaram. niṣpannasya cāsya pūrva‌śarīravat puruṣārthakriyā. puruṣasya ca pūrva‌śarīravat pravṛttir iti. karmāpekṣebhyo bhūtebhyaḥ śarīra‌sarge saty etad upapadyata iti. dṛṣṭā ca puruṣa‌guṇena prayatnena prayuktebhyo bhūtebhyaḥ puruṣārtha‌kriyā‌samarthānāṃ dravyāṇāṃ ratha‌prabhṛtīnām utpattiḥ. tayānumātavyam: “śarīram api puruṣārtha‌kriyā‌samartham utpadyamānaṃ puruṣasya guṇāntarāpekṣebhyo bhūtebhya utpadyate” iti.


3.2.61

atra nāstika āha: “bhūtebhyo mūrty‌upādānavat tad‌upādānam.” yathā karma‌nirapekṣebhyo bhūtebhyo nirvṛttā mūrtayaḥ sikatā‌śarkarā‌pāṣāṇa‌gairikāñjana‌prabhṛtayaḥ puruṣārtha‌kāritvād upādīyante, tathā karma‌nirapekṣebhyo bhūtebhyaḥ śarīram utpannaṃ puruṣārtha‌kāritvād upādīyata iti.


3.2.62

na, sādhyasamatvāt. yathā śarīrotpattir akarma‌nimittā sādhyā tathā sikatā‌śarkarāñjana‌prabhṛtīnām apy akarma‌nimittaḥ sargaḥ sādhyaḥ. sādhya‌samatvād asādhanam iti. [
3.2.63

] “bhūtebhyo mūrty‌upādānavat” iti cānena sāmyam.

na, utpatti‌nimittatvān mātā‌pitroḥ. viṣamaś cāyam upanyāsaḥ. kasmāt? nirbījā imā mūrtaya utpadyante, bīja‌pūrvikā tu śarīrotpattiḥ. mātā‌pitṛ‌śabdena ca lohita‌retasī bīja‌bhūte gṛhyete. tatra sattvasya ca garbha‌vāsānubhavanīyaṃ karma mātā‌pitroś ca putra‌phalānubhavanīye karmaṇī mātur garbhāśaye śarīrotpattiṃ bhūtebhyaḥ prayojayantīty upapannaṃ bījānuvidhānam iti.


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tathāhārasya. “utpatti‌nimittatvāt” iti prakṛtam. bhuktaṃ pītam āhāraḥ. tasya pakti‌nirvṛttaṃ rasa‌dravyaṃ mātuḥ śarīre copacīyate bīje ca garbhāśayasthe bīja‌samāna‌pākam, mātrayā copacayo bīje yāvad‌vyūha‌samarthaḥ saṃcaya iti. saṃcitaṃ cārbudapeśīmāṃsakaṇḍaraśiraḥpāṇy‌ādinā ca vyūhenendriyādhiṣṭhāna‌lakṣaṇena ca vyūhyate. vyūḍhe ’pi ca garbhe garbha‌nāḍyāvatāritaṃ rasa‌dravyam upacīyate yāvat‌prasava‌samartham iti. na cāyam anna‌pānasya sthāly‌ādi‌gatasya kalpa iti. etasmāt kāraṇāt karma‌nimittatvam iti.


3.2.65

prāptau cāniyamāt. na ca sarvo dampatyoḥ saṃprayogo garbhādhāna‌hetur dṛśyate. tatrāsati karmaṇi na bhavati, sati bhavatīty upapanno niyamābhāvaḥ. karma‌nirapekṣeṣu bhūteṣu śarīrotpatti‌hetuṣu niyamaḥ syāt. na hy atra kāraṇābhāva iti.


3.2.66

athāpi śarīrotpatti‌nimittavat saṃyoganimittaṃ karma. yathā khalv idaṃ śarīram — dhātu‌prāṇa‌saṃvāhinīnāṃ nāḍīnāṃ śukrāntānāṃ ca dhātūnāṃ snāyv‌asthi‌sirā‌peśīkaṇḍarāṇāṃ ca śirobāhvantarāṃsasakthnāṃ ca koṣṭhāṅgānāṃ ca vāta‌pitta‌kaphānāṃ ca mukhakaṇṭhahṛdayāmāśaya‌pakvāśayādhaḥśrotasāṃ ca parama‌duḥkha‌saṃpādyena saṃniveśena vyūḍham — aśakyaṃ pṛthivy‌ādibhiḥ karma‌nirapekṣair utpādayitum iti karma‌nimittā śarīrotpattir vijñāyate, evaṃ pratyātma‌niyatasya nimittasyābhāvān niratiśayair ātmabhiḥ saṃbandhāt sarvātmanāṃ ca sāmānyaiḥ pṛthivy‌ādibhir utpāditaṃ pṛthivy‌ādi‌gatasya ca niyama‌hetor abhāvāt sarvātmanāṃ sukha‌duḥkha‌saṃvitty‌āyatanaṃ samānaṃ prāptam, yat tu pratyātmaṃ vyavatiṣṭhate tatra tad eva śarīrotpatti‌nimittaṃ karma vyavasthā‌hetur iti vijñāyate. vipakṣyamāno hi pratyātma‌niyataḥ karmāśayo yasminn ātmani vartate, tasyaivopabhogāyatanaṃ śarīram utpādya vyavasthāpayati. tad evam “śarīrotpatti‌nimittavat saṃyoga‌nimittaṃ karma” iti vijñāyate. pratyātma‌vyavasthānaṃ tu śarīrasyātmanā saṃyogaṃ pracakṣmaha iti.


3.2.67

etenāniyamaḥ pratyuktaḥ. yo ’yam akarma‌nimitte śarīra‌sarge saty aniyama ucyate, ayam “śarīrotpatti‌nimittavat saṃyoga‌nimittaṃ karma” ity anena pratyuktaḥ. ko ’sāv aniyamaḥ? yathaikasyātmanaḥ śarīraṃ tathā sarveṣām iti niyamaḥ. anyasyānyathānyasyānyathety aniyamo bhedo vyāvṛttir viśeṣa iti. dṛṣṭā ca janma‌vyāvṛttiḥ: uccābhijanaṃ nikṛṣṭābhijanam iti, praśastaṃ ninditam iti, vyādhi‌bahulam arogam iti, samagraṃ vikalam iti, pīḍā‌bahulaṃ sukha‌bahulam iti, puruṣātiśaya‌lakṣaṇopapannaṃ viparītam iti, praśasta‌lakṣaṇaṃ nindita‌lakṣaṇam iti, paṭv‌indriyaṃ mṛdv‌indriyam iti. sūkṣmaś ca bhedo ’parisaṃkhyeyaḥ. so ’yaṃ janma‌bhedaḥ pratyātma‌niyatāt karma‌bhedād upapadyate. asati hi karma‌bhede pratyātma‌niyate niratiśayitvād ātmanāṃ samānatvāc ca pṛthivy‌ādīnāṃ pṛthivy‌ādi‌gatasya niyama‌hetor abhāvāt sarvaṃ sarvātmanāṃ prasajyate, na tv idam itthaṃ‌bhūtaṃ janma. tasmān nākarma‌nimittā śarīrotpattir iti.

upapannaś ca tad‌viyogaḥ karma‌kṣayopapatteḥ. karma‌nimitte śarīra‌sarge tena śarīreṇātmano viyoga upapannaḥ. kasmāt? karma‌kṣayopapatteḥ. upapadyate khalu karma‌kṣayaḥ. samyagdarśanāt prakṣīṇe mohe vītarāgaḥ punar‌bhava‌hetuṃ kāya‌vāgbuddhibhiḥ karma na karotīty uttarasyānupacayaḥ pūrvopacitasya vipāka‌pratisaṃvedanāt prakṣayaḥ. evaṃ punar‌bhava‌hetor abhāvāt patite ’smiñ śarīre śarīrāntarānutpatter apratisaṃdhiḥ. akarma‌nimitte tu śarīra‌sarge bhūta‌kṣayānupapattes tad‌viyogānupapattiḥ.


3.2.68

“tad adṛṣṭa‌kāritam” iti cet, punas tat‌prasaṅgo ’pavarge. adarśanaṃ khalv adṛṣtam ity ucyate. adarśanakāritā bhūtebhyaḥ śarīrotpattiḥ. na jātv anutpanne śarīre draṣṭā nirāyatano dṛśyaṃ paśyati. tac cāsya dṛśyaṃ dvi‌vidham: viṣayāś ca nānātvaṃ cāvyaktātmanoḥ. tad‌arthaṃ śarīra‌sargaḥ. “tasminn avasite caritārthāni bhūtāni śarīrāntaraṃ notpādayantīty upapannaḥ śarīra‌viyogaḥ” ity evaṃ cen manyase, punas tat‌prasaṅgo ’pavargesaty apavarge punaḥ śarīrotpattiḥ prasajyate. yā cānutpanne śarīre darśanānutpattir adarśanābhimatā, yā cāpavarge śarīra‌nivṛttau darśanānutpattir adarśana‌bhūtā, naitayor adarśanayoḥ kaścid viśeṣa ity adarśanasyānivṛtter apavarge punaḥ śarīrotpattiḥ prasajyate.

“caritārthatā viśeṣaḥ” iti cet, na, karaṇākaraṇayor ārambha‌darśanāt. “caritārthāni bhūtāni darśanāvasāyān na śarīrāntaram ārabhanta ity ayaṃ viśeṣaḥ” ity evaṃ cen manyase, na, karaṇākaraṇayor ārambha‌darśanāt. caritārthānāṃ ca bhūtānāṃ viṣayopalabdhi‌karaṇāt punaḥ punaḥ śarīrārambho dṛśyate. nānātvadarśanasya cākaraṇān nirarthakaḥ punaḥ punaḥ śarīrārambho dṛśyate. tasmād akarma‌nimittāyāṃ sṛṣṭau na dṛśyadarśanārthā śarīrotpattiḥ. yuktā tu karma‌nimitte śarīrasarge darśanārthā śarīrotpattiḥ. karma‌vipākasaṃvedanaṃ hi darśanam iti.

“tad adṛṣṭa‌kāritam” iti cet — kasyacid darśanam: “adṛṣṭo nāma paramāṇūnāṃ guṇa‌viśeṣaḥ kriyā‌hetuḥ. tena preritāḥ paramāṇavaḥ saṃmūrcchitāḥ śarīram utpādayantīti. tan manaḥ samāviśati svaguṇenādṛṣṭena preritam. samanaske śarīre draṣṭur upalabdhir bhavati” iti, etasmin vai darśane guṇānucchedāt punas tat‌prasaṅgo ’pavargeapavarge śarīrotpatti‌prasaṅgaḥ, paramāṇu‌guṇasyādṛṣṭasyānucchedyatvād iti.


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manaḥ‌karma‌nimittatvāc ca saṃyogāvyucchedaḥ. mano‌guṇenādṛṣṭena samāveśite manasi saṃyoga‌vyucchedo na syāt. tatra kiṃ‌kṛtaṃ śarīrād apasarpaṇaṃ manasaḥ? iti. karmāśaya‌kṣaye tu karmāśayāntarād vipakṣyamānād apasarpaṇopapattir iti. “adṛṣṭād evāpasarpaṇam” iti cet — yo ’dṛṣṭaḥ śarīropasarpaṇa‌hetuḥ sa evāpasarpaṇa‌hetur apīti — na, ekasya jīvana‌prāyaṇa‌hetutvānupapatteḥ. evaṃ ca saty eko ’dṛṣṭo jīvanaprāyaṇayor hetur iti prāptam. na caitad upapadyata iti.


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nityatva‌prasaṅgaś ca prāyaṇānupapatteḥ. vipāka‌saṃvedanāt karmāśayakṣaye śarīra‌pātaḥ prāyaṇam. karmāśayāntarāc ca punar‌janma. bhūta‌mātrāt tu karma‌nirapekṣāyāṃ śarīrotpattau kasya kṣayāt śarīra‌pātaḥ prāyaṇam? iti prāyaṇānupapattiṃ khalu vai nityatva‌prasaṅgaṃ vidma iti. yādṛcchike ca prāyaṇe prāyaṇa‌bhedānupapattir iti.


3.2.71

“punas tat‌prasaṅgo ’pavarge” ity etat samādhitsur āha: “aṇuśyāmatānityatvavat syāt.” yathāṇor anādi‌bhūtā śyāmatāgnisaṃyogena pratiṣiddhā na punar utpadyate, evam adṛṣṭa‌kāritaṃ śarīram apavarge punar notpadyata iti.


3.2.72

na, akṛtābhyāgama‌prasaṅgāt. nāyam asti dṛṣṭāntaḥ. kasmāt? akṛtābhyāgama‌prasaṅgāt. akṛtaṃ pramāṇato ’nupapannam. abhyāgamo hy upapattir vyavasāyaḥ. etacchraddadhānena pramāṇato ’nupapannaṃ pratipattavyaṃ syād iti. tasmān nāyaṃ dṛṣṭāntaḥ. na ca pratyakṣaṃ na cānumānaṃ kiṃ‌cid upapadyate. tad idaṃ sādhya‌samatvaṃ dṛṣṭāntasyābhidhīyata iti.

athavā: “na, akṛtābhyāgama‌prasaṅgāt” iti — aṇu‌śyāmatā‌dṛṣṭāntenākarma‌nimittāṃ śarīrotpattiṃ samādadhānasyākṛtābhyāgamaprasaṅgaḥ. akṛte sukha‌duḥkha‌hetau karmaṇi puruṣasya sukha‌duḥkham abhyāgacchatīti prasajyate. “om” iti bruvataḥ pratyakṣānumānāgama‌virodhaḥ.

pratyakṣa‌virodhas tāvat: bhinnam idaṃ sukha‌duḥkhaṃ pratyātma‌vedanīyatvāt pratyakṣaṃ sarvaśarīriṇām. ko bhedaḥ? tīvraṃ mandam, ciram āśu, nānā‌prakāram eka‌prakāram ity‌evamādir viśeṣaḥ. na cāsti pratyātma‌niyataḥ sukha‌duḥkhaviśeṣa‌hetuḥ. na cāsati hetu‌viśeṣe phala‌viśeṣo dṛśyate. karma‌nimitte tu sukha‌duḥkha‌yoge karmaṇāṃ tīvra‌mandatopapatteḥ karma‌saṃnicayānāṃ cāpakarṣotkarṣabhāvāt nānā‌vidhaika‌vidha‌bhāvāc ca karmaṇāṃ sukha‌duḥkhabhedopapattiḥ. so ’yaṃ hetu‌bhedābhāvāt — dṛṣṭa eva sukha‌duḥkha‌bhedaḥ — na syād iti pratyakṣa‌virodhaḥ.

athānumāna‌virodhaḥ: dṛṣṭaṃ puruṣa‌guṇa‌vyavasthānāt sukha‌duḥkha‌vyavasthānam: “yaḥ khalu cetanānāṃ sādhana‌nirvartanīyaṃ sukhaṃ buddhvā tad īpsan sādhanāvāptaye yatate, sa sukhena yujyate, na viparītaḥ. yaś ca sādhana‌nirvartanīyaṃ duḥkhaṃ buddhvā taj jihāsuḥ sādhana‌parivarjanāya yatate, sa duḥkhena viyujyate, na viparītaḥ. asti cedaṃ prayatnam antareṇa cetanānāṃ sukha‌duḥkha‌vyavasthānam, tenāpi cetana‌guṇāntara‌vyavasthāna‌kṛtena bhavitavyam” ity anumānam. tad akarma‌nimitte sukha‌duḥkha‌yoge virudhyata iti. tac ca guṇāntaram asaṃvedyatvād adṛṣṭam, vipāka‌kālāniyamāc cāvasthitam, buddhy‌ādayas tu saṃvedyāś cāpavargiṇaś ceti.

athāgama‌virodhaḥ: bahu khalv idam ārṣam ṛṣīṇām upadeśajātam anuṣṭhāna‌parivarjanāśrayam, upadeśa‌phalaṃ ca śarīriṇāṃ varṇāśrama‌vibhāgenānuṣṭhāna‌parivarjana‌lakṣaṇā pravṛttiḥ. tac cobhayam etasyāṃ dṛṣṭau “nāsti karma sucaritaṃ duścaritam; akarmanimittaḥ puruṣāṇāṃ sukha‌duḥkha‌bhogaḥ” iti virudhyate. seyaṃ pāpiṣṭhā mithyā‌dṛṣṭiḥ: “akarma‌nimittā śarīra‌sṛṣṭiḥ; akarma‌nimittaḥ sukha‌duḥkha‌yogaḥ” iti.