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mfn. one who is completely master of anything

mfn. capable of (with gen.)

mfn. powerful, supreme

mfn. a ruler, master, lord &c.

īśa m. a husband

īśa m. a Rudra

īśa m. the number “eleven” (as there are eleven Rudras)

īśa m. N. of śiva as regent of the north-east quarter &c.

īśa m. N. of śiva

īśa m. of Kuvera

īśa f. faculty, power, dominion

īśa m. lord in lord in heaven pl. N. of the ādityas, Vasu and Rudra comp.

see under “divas, divā”, 2. “divi, divo” 3. “dyu”.)

Apte, Vaman Shivaram: The Practical Sanskrit-English Dictionary. Poona :

1890

īśa a. [īś-ka]

(1) Owning, possessing, sharing, master or lord of; see below.

(2) One who is completely master of anything.

(3) Capable of (with gen.).

(4) Powerful, supreme. –śaḥ

(1) A lord, master; with gen. or in comp.; kathaṁcidīśā manasāṁ

babhūvuḥ Ku. 3. 34 with great difficulty controlled (were masters of) their

minds; so vāgīśa, sureśa &c.

(2) A husband.

(3) A Rudra.

(4) The number 11 (derived from the eleven Rudras).

(5) N. of Śiva (as regent of the north-east quarter). –śā

(1) Supremacy, power, dominion, greatness.

(2) N. of Durgā.

(3) A woman having supremacy; a rich lady.

— Comp.

–koṇaḥ the north-east quarter.

–purī, –nagarī N. of Benares.

–balaṁ the missile pāśupata. –saraghaḥ an epithet of Kubera.

Böhtlingk und Roth: Großes Petersburger Wörterbuch

īśa (von īś) 1) adj. subst. (f. īśā) a) “Eigenthümer, Besitzer”: tadīśaḥ (d.

i. nikṣepasya) PAÑCAT. I, 16. ācāryo brahmalokeśaḥ (“wird theilhaftig”)

prājāpatye pitā prabhuḥ. atithistvindralokeśaḥ M. 4, 182. 184. — b) “der

über Etwas verfügen kann; vermögend, im Stande seiend”; mit dem gen.:

īśo ‘hamapi sarvasya MBH. 1, 1532. nāhamīśātmano rājankanyā pitṛmatī

hyaham 6578. na cāhamīśā dehasya 6579. kathaṁcidīśā manasāṁ

babhūvuḥ KUMĀRAS. 3, 34. anīśayā śarīrasya VIKR. 37. mit dem inf.: īśo

‘si tapasā sarvaṁ samāhartum MBH. 3, 8590. 10746. R. 5, 64, 17. ŚĀK.

74, v. l. PRAB. 35, 11. — c) “Herr, Gebieter” TRIK. 3, 3, 426. H. 358. an.

2, 543. MED. ś. 2. ŚVETĀŚV. UP. 1, 8. 6, 17. BHARTṚ. 3, 58. sa vyāghro

‘bhavadāraṇyāṇāṁ paśūnāṁ rājā, sa siṁho ‘bhavadāraṇyānāṁ

paśūnāmīśaḥ ŚAT. BR. 12, 7, 1, 8. īśo daṇḍasya varuṇaḥ, īśaḥ sarvasya

jagato brāhmaṇo vedapāragaḥ M. 9, 245. īśaśca vanasyāsya R. 5, 64, 7.

hutāśamīśaṁ devānām N. 4, 9. yasmādīśo mahatāmīśvarāṇām HARIV.

7585. sureśa MBH. 13, 819. bhuvaneśa ŚVETĀŚV. UP. 6, 7. viṁśatīśa “ein

Gebieter, Chef über 100” (Dörfer) M. 7, 115 – 117. munīśa “der Fürst

unter den” Muni (Vālmīki) R. Einl. — 2) m. a) “Gemahl” H. 8. — b) ein

Bein. Śiva’s AK. 1, 1, 1, 25. 2, 4. TRIK. H. 195. H. an. MED. MBH. 13, 588.

820. HARIV.7585. R. 3, 22, 39. ŚĀK. 1. KUMĀRAS. 3, 59. Nārāyaṇa’s

HARIV. 11300. — c) “ein” Rudra; daher im pl. zur Bezeichn. “der Zahl eilf”

ŚRUT. 40. — 3) f. īśā “Vermögen, Gewalt, Herrschaft”: īśā vaśasya yā

jāyā AV. 11, 8, 17. 9, 25. 10, 2. sa devānāmīśāṁ paryaitsa īśāno ‘bhavat

15, 1, 5. VS. 21, 57. mā me ‘dyeśāyāṁ vātsīt ŚAT. BR. 5, 3, 1, 13. saha

eveśāmāraṇyānāṁ paśūnāmavarunddhe 12, 7, 2, 8. — Vgl. anīśa, kṣitīśa,

lokeśa, vitteśa, vedīśa.

īśa 1) b) f.: īśe (voc.) varāṇām (Umā) R. 7, 87, 22. — 2) b) WEBER,

RĀMAT. UP. 361. Verz. d. Oxf. H. 238,b,7. -māhātmya 8,a,35. -vādin

259,a,34. “eine Form” Śiva’s: sadāśivādbhavedīśastato

rudrasamudbhavaḥ 104,b,20. fg. — c) WEBER, JYOT. 101. — d) Bein.

Kubera’s WEBER, RĀMAT. UP. 302. 305. — e) bei einigen Śaiva Bez. einer

der 4 (oder 5) Śakti, welche unter dem gemeinschaftlichen Namen pāśa

zusammengefasst werden, SARVADARŚANAS. 89, 6. 9. — 3) f. ā Bez.

einer Śakti WEBER, RĀMAT. UP. 326. — Vgl. amareśa, avanīśa, gaṇeśa,

gaurīśa, caṇḍīśa, jagadīśa, janeśa, jaleśa, jīviteśa, tiryagīśa, tridiveśa,

dineśa, deveśa, dvijeśa, dhaneśa, nadīśa, nandīśa, prāṇeśa, bhūteśa,

maheśa, yogeśa, rohiṇīśa, vijayeśa. sureśa, svargalokeśa.

īśa 2) c) SŪRYAS. 2, 17.

Mani, Vettam: Puranic Encyclopaedia. Delhi 1975

īśa A Viśvadeva. (Universal deva). (M.B. Anuśāsana Parva, Chapter 91,

Verse 31).

Benfey, Theodor: A Sanskrit-English Dictionary. London : 1866

īśa īś + a, m., f. śā,

1. A proprietor, Pañc. i. d. 16.

2. A master, MBh. 1, 1532.

3. A ruler, Man. 9, 245.

4. A name of Śiva, MBh. 13, 588.

— Comp. an-, m., f., not being master, Man. 9, 104. amara-, m. a name of

Śiva, Rām. 6, 35, 3. avani-, m. a king, Caurap. 22. kṣiti-, m. a king, Ragh.

2, 67. gaurī-, m. a name of Śiva, MBh. 14, 210. caṇḍī-, m. a name of Śiva,

Bhāg. P. 4, 5, 17. jagadīśa, i. e. jagat-, m. a name of Viṣṇu, Gīt. 1, 5.

jana-, m. a king, Hariv. 8403. jala-, m. 1. the ocean, Bhāg. P. 8, 7, 26. 2.

a name of Varuṇa, Bhāg. P. 3, 18, 1. jīvita-, m. a name of Yama, Ragh.

11, 20. tiryagīśa, i. e. tiryañc-, m. a name of Kṛṣṇa, MBh. 7, 6471. deva-,

m. the lord of the gods, Rām. 1, 63, 3. nadi-, m. the ocean, Pañc. ii. d. 27.

bhūta-, m. Śiva. rohiṇī-, m. the moon. viṁśati-, m. a lord of twenty towns,

Man. 7, 115. vijaya-, m. a name of Śiva, Rājat. 5, 46. vitta-, m. a name of

Kuvera, Man. 7, 4. svarga-loka-, m. 1. Indra. 2. the body.

Cappeller, Carl: A Sanskrit-English Dictionary, based upon the St.

Petersburg Lexicons. Strassburg : 1891

īśa f. ā owner, disposer of (gen.), able to (inf.). m. lord, sovereign, chief

of (gen. or –°); N. of Śiva, Kubera, & Rudra. f. ā = seq.

Macdonell, Arthur Anthony: A Sanskrit-English Dictionary. London : 1893

īśa īś-a, able to dispose of, entitled to (g.); capable of (inf.); m. owner,

lord, ruler, chief of (g., -°); ep. of Śiva;

ā, f. ability, power; dominion;

-na, n. governing, ruling;

-acala, m. Himālaya.

Rādhākāntadeva: Śabdakalpadruma (5 Vol). Third edition, reprint of the

1886 edition. Varanasi : 1967

īśa ṅa, la, aiśvarye . iti kavikalpadrumaḥ .. (adāṁātmaṁ akaṁ-seṭ .)

dīrghādiḥ . aiśvaryamīśvarībhāvo’dhīnīkaraṇañca . ṅa la īṣṭe dhanī .

māyānāmīśiṣeṇa ca . atra karmaṇiṣaṣṭhī . iti durgādāsaḥ ..

Bhaṭṭācārya: Vācaspatyam (6 Vol). Chaukhamba Sanskrit Series 94,

reprint of the 1873-1884 edition. Varanasi : 1962

īśa pu° īśa–ka . 1 īśvare vāgīśaṁ vāgbhirarthyābhiḥ praṇipatyopatasthire

kumā° vāgīśādyāḥ sunamanasaḥ sarvārthānāmupakrame mādhavaḥ

itthaṁ kṣitīśena vasiṣṭhadhenuḥ raghuḥ 1 parameśvare pu° . lokeśa!

caitanyamayādideva! prātaḥ kṛtye purā° . īśasyaiṣa niveśitaḥ padayuge

bhṛṅgāyamāṇaṁ bhramat nyāyacarceyamīśasya manavyapadeśabhāk

kusumā° . 3 mahādeve . brahmācyuteśārkavanaspa tīnām

svamantratohomacatuṣṭacaṁ syāt hemā° matsyapu° . mala° ta°

brahmācyu śānavanaspa tīnāmiti pāṭhaḥ .

rudrasaṁkhyātulyasaṁkhyākatvāt 4 ekādaśasaṁkhyām . tāromāyā

varmavījamṛddhirīśasvarānvitā tantrasāre tvaritāmantrodvāre īśasvara

ekādaśasvara ekāra iti kṛṣṇā° 5 taddaivātye ārdrānakṣatre ca .

neśejyāgniviśākhavāyva himaghāyāmyaiḥ rājamā° .

common inf.), liable, exposed to &c.

īśvara mfn. (“as, ī”) mf. master, lord, prince, king, mistress, queen &c.

īśvara m. a husband

īśvara m. God

īśvara m. the Supreme Being &c.

īśvara m. the supreme soul (“ātman”)

īśvara m. śiva

īśvara m. one of the Rudras

īśvara m. the god of love

īśvara m. N. of a prince

īśvara m. the number “eleven”

īśvara m. (“ā” or “ī”) f. N. of Durgā

īśvara m. of Lakṣmī

īśvara m. of any other of the śaktis or female energies of the deities

īśvara m. N. of several plants

Apte, Vaman Shivaram: The Practical Sanskrit-English Dictionary. Poona :

1890

īśvara a. (rā-rī f.) [īś-varac P. III. 2. 175]

(1) Powerful, able, capable of (with inf.); Ku. 4. 11; R. 15. 7.

(2) Rich, wealthy; Pt. 2. 67. –raḥ

(1) A lord, master; īśvaraṁ lokorthataḥ sevate Mu. 1. 14; so

kapīśvaraḥ, kośaleśvaraḥ, hṛdayeśvaraḥ &c.

(2) A king, prince, ruler; rājyamastamiteśvaraṁ R. 12. 11; Ms. 4. 153,

9. 278.

(3) A rich or great man; tṛṇena kāṁrya bhavatīśvarāṇāṁ Pt. 1. 71; R.

3. 46; Bh. 3. 59; mā prayaccheśvare dhanaṁ H. 1. 15; cf. “To carry coals

to Newcastle.”

(4) A husband; neśvare paruṣatā sakhi sādhvī Ki. 9. 39.

(5) The Supreme God (parameśvara); īśa evāhamatyarthaṁ na ca

māmīśate pare . dadābhi ca sadaiśvaryamīśvarastena kīrtitaḥ …

(6) N. of Śiva; V. 1. 1.

(7) The God of love, Cupid.

(8) The Supreme soul; the soul.

(9) The eleventh year (saṁvatsara) of the Śālivāhana era. –rā, –rī N.

of Durga; of Lakṣmī; or of any other of the saktis; īśvarīṁ sarvabhūtānāṁ

tvāmihopahvaye śriyaṁ. –rī N. of several plants and trees; liṁginīlatā,

vaṁdhyākarkaṭī, kṣudrajaṭā and nākulīvṛkṣa.

— Comp.

–adhīna a. subject to a lord or king, dependent on a lord or god.

–niṣedhaḥ denial of the existence of god, atheism.

–niṣṭha a. trusting in god.

–pūjaka a. pious, devout.

–pūjā worship of god.

–prasādaḥ divine favour.

–bhāvaḥ royal or imperial state.

–vibhūtiḥ f. the several forms of the Supreme god; for a full

enumeration, see Bg. 10. 19-42.

–sadman n. a temple.

–sabhaṁ a royal court or assembly.

–sevā worship of god.

Böhtlingk und Roth: Großes Petersburger Wörterbuch

īśvara (von īś) P. 3, 2, 175 (īśvara Uṇ. 5, 57). VOP. 26, 156. 1) adj. f. ā

“vermögend Etwas zu thun” oder “zu werden”: mā mā hiṁsiṣurīśvarāḥ

AV. 7, 102, 1. mit folg. gen. des infin. (P. 3, 4, 13). “vermögend, im

Stande zu thun, – zu werden”, d. h. “ausgesetzt” (einem Zufall u. s. w.);

häufig steht im Veda der nom. m. sg. ohne Rücksicht auf genus und

numerus des subst., zu welchem īśvara gehört. sainamīśvarā pradahaḥ

TS. 2, 1, 1, 1. ya īśvaro vāco vaditoḥ sanvācaṁ na vadet 2, 6. īśvaro

sarvamāyuraitoḥ AIT. BR. 8, 7. ŚAT. BR. 12, 4, 3, 4. 5, 1, 14. fgg. 13, 3,

3, 5. atha yaduccaiḥ kīrtayedīśvaro hāsya vāco rakṣobhāṣo janitoḥ AIT.

BR. 2, 7. te heta īśvaro gṛhā yajamānasya taṁ prayantamanu

pracyotostasyeśvaraḥ kulaṁ vikṣobdhoḥ ŚAT. BR. 1, 1, 2, 22. tasyeśvaraḥ

prajā pāpīyasī bhavitoḥ 5, 1, 1, 9. yo ‘gniṁ cinuta īśvara ārtimārtoḥ 10, 1,

4, 13. mit dat. des inf.: īśvarau janayitavai 14, 9, 4, 13. fgg. mit dem inf.

(auf tum): rājye vāpi mahārājo māṁ vāsayitumīśvaraḥ R. 2, 101, 21. HIT.

II, 157. KUMĀRAS. 4, 11. DEV. 1, 64. mit yad: īśvaro ha yattathaiva syāt

ŚAT. BR. 2, 1, 4, 19. mit Auslassung von yad 11, 4, 2, 1. 4. 12, 4, 1, 4. —

2) m. f. (-rī) “Herr, Gebieter, Fürst, König” AK. 3, 1, 10. TRIK. 3, 3, 330.

H. 359. an. 3, 523. MED. r. 117. mit gen. oder loc. P. 2, 3, 39. VOP. 5, 29.

gavām oder goṣu Sch. sarvasyeśvaraḥ AV. 11, 4, 1. 19, 6, 4. 53, 8.

lokeśvara ŚAT. BR. 14, 7, 2, 24. (brāhmaṇaḥ) īśvaraḥ sarvabhūtānām M.

1, 99. BHAG. 4, 6. tvāmīśvaraṁ prāpya (laṅkā) R. 3, 41, 8.

rājyamastamiteśvaram RAGH. 12, 11. maṇḍalasya AK. 2, 8, 1, 3.

kośaleśvara RAGH. 3, 5. haritām “der Weltgegenden” 30. tridaśeśvara N.

4, 31. rākṣase- HIḌ. 3, 1. harī- R. 1, 1, 66. karī- PAÑCAT. II, 73. sarpe-

HIT. 27, 7. kacchape- VID. 194. lokānāṁ sarveṣāmīśvarī bhava R. 5, 25,

5. teṣāṁ tvamīśvarī sīte mama caiva bhaveśvarī 3, 61, 29. 6, 7, 17.

ahaṁkāramabhimantāramīśvaram M. 1, 14. tamīśvarāṇāṁ paramaṁ

maheśvaraṁ taṁ devatānāṁ paramaṁ ca daivatam. patiṁ patīnām

ŚVETĀŚV. UP. 6, 7. sidhyanti karmasu mahatsvapi yanniyojyāḥ

saṁbhāvanāguṇamavehi tamīśvarāṇām ŚĀK. 163. “Landesfürst, König” M.

4, 153. 9, 278. “ein hochstehender, vornehmer, reicher Herr” RAGH. 3,

46. īśvarāṇāṁ yatra nṛtyādikaṁ bhavati. sā saṁgītaśālā Sch. zu ŚĀK. 59,

2. Gegens. daridra H. 357. MED. r. 117. PAÑCAT. II, 70. 110, 23. HIT. I,

13. — 3) m. “Gemahl” N. 4, 2. 11, 8. am Ende eines adj. comp. f. ā MBH.

3, 16131. 14, 1940. — 4) m. “die oberste Gottheit”: tasyārthe

sarvabhūtānāṁ goptāraṁ dharmamātmajam. vrahmatejomayaṁ

daṇḍamasṛjatpūrvamīśvaraḥ.. M. 7, 14. YĀJÑ. 3, 34. SUŚR. 2, 55, 6. VP. 2

(Viṣṇu). PRAB. 9, 9. 110, 10. fg. COLEBR. Misc. Ess. I, 230. 244. 251.

381. 407. devā īśvarāḥ R. 6, 101, 11. N. 4, 6. BURN. Lot. de la b. l. 3.

Insbesondere heisst so: a) Śiva AK. 1, 1, 1, 26. TRIK. 3, 3, 330. H. 196.

an. 3, 523. MED. r. 117. GṚHYASAṁGR. 1, 7. SUŚR. 1, 311, 5. RAGH. 3,

52. KATHĀS. 10, 33. — b) ein Rudra MBH. 1, 2567. 4826. HARIV. 14170.

VĀYU – P. in VP. 121, N. 17. — c) “der Liebesgott” TRIK. H. an. MED. — d)

“die Seele” (ātman) TRIK. 1, 1, 114. — 5) N. pr. eines Fürsten MBH. 1,

2701. LIA. I, Anh. N. 5. — 6) f. -rā und -rī ein Bein. der Durgā AK. 1, 1, 1,

32. TRIK. 1, 1, 53. 3, 3, 330. H. 204. ś. 55. an. 3, 523. MED. r. 117. — Vgl.

anīśvara.

īśvara 1) Z. 6 füge hinzu TS. 3, 1, 1, 3. AIT. BR. 1, 25. 3, 48. Z. 7 lies

īśvaro ha sarvama-. “vermögend, im Stande seiend”; mit loc.: na kartā

kasyacitkaścinniyoge nāpi ceśvaraḥ Spr. 1342. = āśukarman UṆĀDIS. 5,

57. — 1) a) am Ende eines adj. comp. f. ā KATHĀS. 119, 97. — e) Indra:

varṣatīśvare BHĀG. P. 10, 20, 23. — 6) f. ā KIR. 5, 33. — 7) m. Bez. “des

11ten Jahres im 60jährigen Jupiter-Cyclus” VARĀH. BṚH. S.8,33. WEBER,

JYOT. 98. 101. Verz. d. Oxf. H. 331,b,5 v. u. — 8) f. ī Bez. “einer best.

übernatürlichen Kraft”, = kuṇḍalinī Verz. d. Oxf. H. 235,a,26. — Das f.

īśvarī kann auf dreifache Weise betont werden (vgl. AUFRECHT,

UJJVALAD. S. 188). — Vgl. amareśvara, alakeśvara, avantīśvara,

ātmeśvara, kavīśvara, kāvyadevīśvara (unter kāvyadevī), kṣitīśvara,

gaṇeśvara, cakreśvara, caṇḍeśvara, jagadīśvara, janeśvara, jaleśvara,

tuṅgeśvara, tridiveśvara, tripureśvara, dineśvara, divaseśvara, deveśvara,

deheśvara, dvijeśvara, dhaneśvara, nandīśvara, nirīśvara, prāṇeśvara,

bhūteśvara, matīśvara, maheśvara, yogeśvara, vijayeśvara, śūreśvara,

sāmbeśvara, sureśvara.

īśvara 4) b) Bez. “der Zahl eilf” SŪRYAS. 2, 23.

Mani, Vettam: Puranic Encyclopaedia. Delhi 1975

īśvara Once Devī told Himavān who, according to the Hindu religion, God

is, and how creation takes place from Īśvara (God). The famous

discussion about Godhood, called Devīgītā is quoted hereunder.

Benfey, Theodor: A Sanskrit-English Dictionary. London : 1866

īśvara īśvara, i. e. īś + van + a (with r for n),

I. m., f. rī,

1. A ruler, Man. 1, 99; f. rī, Rām. 3, 61, 29.

2. An owner,

II. m.

1. A lord.

2. A husband, Nal. 4, 2.

3. A king, Man. 4, 153.

4. A wealthy man, Pañc. 110, 23; ii. d. 70.

5. The supreme deity, Man. 7, 14.

6. A name of Śiva, Kathās. 10, 33.

III. f. rā and rī, A surname of Durgā, Kir. 5, 33.

— Comp. an-, adj. repugnant to the nature of the supreme deity, Man. 6,

72. amara-, m. a name of Viṣṇu, Rām. 1, 77, 29; of Indra, Ragh. 19, 15.

alakā-, m. a name of Kuvera, Ragh. 19, 15. avanti-, m. the name of a

sanctuary, Rājat. 5, 45. ātmeśvara, i. e. ātman-, m. one who has subdued

his senses, Kumāras. 3, 40. kavi-, m. the chief of the wise men, Bhartṛ. 2,

21. kāvyadevī-, m. a sanctuary of Śiva, erected by the princess Kāvyadevī,

Rājat. 5, 41. kṣiti-, m. a king, Ragh. 3, 3. gaṇa-, m. the chief of a troop,

Rām. 4, 28, 22. cakra-, m. a name of Viṣṇu, Rājat. 4, 276. caṇḍā-, m. a

name of Śiva, Megh. 34. jagadiśvara, i. e. jagat-, m. a name of Śiva, Rām.

3, 53, 60. jana-, m. a king, Rām. 1, 43, 17. jala-, m. a name of Varuṇa.

MBh. 1, 8175. tuṅga-, m. a sanctuary of Śiva, Rājat. 2, 14. tri-diva-, m. a

name of Indra, Rām. 1, 48, 17. tri-pura-, the name of a locality, Rājat. 6,

135; of a sanctuary, Rājat. 5, 46. dina- and divasa-, m. the sun, Bhartṛ. 2,

27; 86. deva-, m. the lord of gods, Rām. 1, 25, 13. deha-, m. the soul,

Mārk. P. 26, 18. dvija-, m. the moon, Hariv. 2476. dhana-, m. a name of

Kuvera, Draup. 2, 3. nandīśvara, i. e. nandi- or nandin-, m. 1. a name of

Śiva, MBh. 12, 10431. 2. a proper name, Bhāg. P. 4, 2, 20. prāṇa-, m. a

husband. niśā-prāṇa-, m. the moon. bhūta-, m. Śiva. mahā-, m. Śiva.

yogu-, m. 1. a teacher of sacred science, Pañc. 24, 23. 2. a magician. 3. a

deity, the object of devout contemplation. 4. Kṛṣṇa. śūra-, m. a sanctuary

built by Śūra, Rājat. 5, 38. sāmbā-, m. a sanctuary built by Sāmbavatī, ib.

295. sura-,

I. m. Śiva.

II. f. rī, a name of Durgā, Rājat. 5, 37; 40, 41.

Cappeller, Carl: A Sanskrit-English Dictionary, based upon the St.

Petersburg Lexicons. Strassburg : 1891

īśvara a. powerful, supreme; able or liable to, capable of (loc. or inf., esp.

in tos, then often w. nom. sg. m. īśvara for all genders & numbers). — m.

owner of (gen., loc., or –°); ruler, king, lord, a rich man, husband; E. of

Brahman, Śiva, & other gods. f. īśvarī mistress, queen.

Macdonell, Arthur Anthony: A Sanskrit-English Dictionary. London : 1893

īśvara īś-vara, a. able to, capable of (inf., lc.; w. inf. in -tas the nm. sg.

m. is used for all genders and numbers); m. owner of (g., lc., -°); ruler,

lord, prince, king; man of rank, rich man; husband; supreme god;

Brahman; Śiva: ī, f. princess;

-tā, f., -tva, n. rule, sovereignty;

-praṇidhāna, n. submission to the will of the Lord.

Bhaṭṭācārya: Vācaspatyam (6 Vol). Chaukhamba Sanskrit Series 94,

reprint of the 1873-1884 edition. Varanasi : 1962

īśvara pu° īśa–varac . 1 mahādeye 2 kandarpe pātañjalokte,

kleśajanmakarmavipākāśayairaparāmṛṣṭe puruṣaviśeṣe 3 caitanyātmani,

īśa evāhamatyarthaṁ na ca māmīśate pare . dadāmi ca sadaiśvarya

mīśvarastena kīrtyate ityuktalakṣaṇe 4 parameśvare, īśvaraḥ

sarvabhūtānāṁ hṛddeśe’rjuna! tiṣṭhati gītā prabhavādimadhye 5 ekādaśe

vatsare ca tatphalam . sumikṣaṁ kṣemamārogyaṁ kārpāsasya

mahārghyatā . lavaṇaṁ madhu gavyañca īśvare rdulabhaṁ priye! jyoti° 6

āḍhye, 7 svāmini ca tri° strītve gaurā° ṅīṣ . īśvarīṁ sarvabhūtānāmiti

śrīsūktam .

ārhatā nityeśvaraṁ na manyante tacca arhacchabde 382 pṛṣṭhe

darśitam evaṁ sāṁkhyairapi īśvarāsiddheḥ sā° sū° . nityeśvaro niṣiddhaḥ

īdṛśeśvarasiddhiḥ siddhā upāsā siddhasya praśaṁsāmātram sāṁ°

sūtrābhyāṁ prakṛtyupāsakasya janyaiśvaryaṁ svīkṛtam sāṁ° kau° ca

nityeśvarasya kartṛtvaṁ nirāsitaṁ yathā . na ca

kṣīrapravṛtterapīśvarādhiṣṭhānanivandhanatvena sādhyatvānna sādhyena

vyabhicāraiti sāmprataṁ prekṣāvatpravṛtteḥ svārthakāruṇyābhyāṁ

vyāptatvāt te ca jagatsargādvyāvartamāne

prekṣāvatpravṛttipūrvakatvamapi vyāvartayataḥ

nahyavāptasakalepsitasya bhagavatojagatsṛjataḥ kimapyabhilaṣitaṁ

bhavati nāpi kāruṇyādasya sarge pravṛttiḥ prāk

sargājjīvānāmindriyaśarīraviṣayānutpattau duḥkhābhāvena kasya

prahāṇecchā kāruṇyaṁ? sargottarakālaṁ duḥkhinī’valokya

kāruṇyābhyupagame duruttaramitaretarāśrayatvaṁ kāruṇyena sṛṣṭiḥ

sṛṣṭyā ca kāruṇyamiti . api ca karuṇayā preritaḥ īśvaraḥ sukhina eva

jantūn sṛjenna vicitrān . karmavaicitryāditi cet kṛtamasya prekṣāvataḥ

karmādhiṣṭhānena tadanadhiṣṭhānamātrādevācetanasyāpi karmaṇaḥ

pravṛttyupapattestatkāryaśarīrendriyaviṣayānutpattau duḥkhānutpatterapi

sukaratvāt . prakṛtestvacetanayāḥ pravṛtterna khārthānugraho na vā

kāruṇyaṁ prayojakamiti noktadīṣaprasaṅgāvatāraḥ . nityeśvarasya

yathānumānaṁ tathā ānvīkṣikīśabde 739 pṛṣṭhe

sarvadarśanasaṁgrahavākyena pradarśitam īśvarasādhanaṁ tu gau°

sūtravṛttyādyuktaṁ yathā īśvaraḥ kāraṇaṁ puruṣakarmasāphalyadarśanāt

sū° . guṇaviśiṣṭamātmāntaramīśvaraḥ bhā° .

gurṇarnityecchāprayatnairviśeṣaguṇaiḥ, sāmānyaiḥ saṁyogādibhiśca

viśiṣṭamātmāntaraṁ jīvebhyo bhinna ātmā jagadārādhyaḥ sṛṣṭyādikartā

vedadvārā hitāhitopadeśako jagataḥ piteti . anumānantu kṣityādikaṁ

sakartṛkaṁ kāryatyādṣaṭādivadityādyūhyam vṛttiḥ . bāṇādasūtre ca

saṁjñākarma tvasmadviśiṣṭānāṁ liṅgam pratyakṣapravṛttatayā

saṁjñākarmaṇaḥ sūtrābhyāmīśvarasādhanaṁ darśitaṁ

vivṛtametadupaskare yathā .

tuśabdaḥ sparśādiliṅgavyavacchedārthaḥ saṁjñā nāma, karma kāryam

kṣityādi tadubhayamasmadviśiṣṭānām īśvaramaharṣīṇāṁ sattve’pi liṅgam

kathametadityata āha . atrāpi saṁjñā ca karma ceti

samāhāradvandvādekavadbhāvaḥ

saṁjñākarturjagatkartuścābhedasūcanārthaḥ . tathāhi yasya

svargāpūrvādayaḥ pratyakṣāḥ sa eva tatra svargāpūrvādisaṁjñāḥ

kartumīṣṭe netaraḥ evañca ghaṭapaṭādisaṁjñāniveśanamapi

īśvarasaṁṅketādhīnameva yaḥ śabdo yatneśvareṇa saṅketitaḥ sa tatra

sādhruḥ yathā yā kācidoṣadhirnakuladaṁṣṭrāgraspṛṣṭā sā sarvā’pi

sarpaviṣaṁ hantītyetādṛśī saṁjñā asmadādiviśiṣṭānāṁ

liṅgamanumāpakaṁ yā’pi maitrādisaṁjñā pitrā putre kriyate sā’pi

dvādaśe’hani pitā nāma kuryāt ityādi vidhinā nūnamīśvaraprayuktaiva

tathāca siddhaṁ saṁjñāyā īśvaraliṅgatvam . evaṁ kammāṁ ‘pi

kāryamapīśvare liṅgaḥ tathāhi kṣityādikaṁ sakartṛkaṁ kāryatvāt

ghaṭavaditi atra yadyapi śarīrājanyaṁ janyaṁ vā janyaprayatnājanyaṁ

janyaṁ vā sakartṛkatvāsakartṛkatvena vivādādhyāsitaṁ vā

sandihyamānakartṛkatvaṁ vā kṣityāditvena na vivakṣitam adṛṣṭadvārā

kṣityāderapi janyaprayatnajanyatvāt vivādasandehayoścātiprasaktatvena

pakṣatānavacchedakatvāt kiñca sakartṛkatvamapri yadi kṛtimajjanyatvaṁ

tadā’smadādinā siddhasādhanam asmadādikṛterapyadṛṣṭadvārā

kṣityādijanakatvāt upādānagocarakṛtimajjanyatve’pi

tathā,asmadādikṛterapi kiñcidupādānagocaratvāt, kāryatvamapi yadi

prāgabhāvapratiyogitvaṁ tadā dhvaṁse vyabhicāra iti tathāpi kṣitiḥ

sakartṛkā kāryatvāt atra ca sakartṛkatvamadṛṣṭādvārakakṛtimajjanyatvaṁ

kāryatvañca prāgabhāvāvacchinnasattāpratiyogitvaṁ nacāṅkurādau

sandigdhanaikāntikatvaṁ sādhyābhāvaniścaye hetusattvasandehe

sandigdhānaikāntikatvasyā doṣatvāt anyathā

sakalānumānocchedaprasaṅgaḥ na ca pakṣātirikte doṣo’yamiti vācyaṁ

rājājñāpatteḥ nahi doṣasyāyaṁ mahimā yat pakṣaṁ nākrāmati

tasmādaṅkuraspharaṇadaśāyāṁ niścitavyaptikena hetunā tatra

sādhyasiddherapratyūhatvāt na sandigdhānaikāntikatā

tadasphuraṇadaśāyāntu sutarāmiti saṁkṣepaḥ . evaṁ

nyāyakaṇādasūtrabhāṣyādiṣu pradarśiteśvarānumānaprakāramadhikṛtya

kusumāñjaliharidāsaṭīkayoḥ digmātreṇa kiñcit vispaṣṭamuktaṁ yathā

tatsādhakapramāṇābhāvāt iti pañcamavipratipattiḥ nanvīśvare

sādhakapramāṇameva nātyatyatrāha hari° . kāryāyojana dhṛtyādeḥ padāt

pratyayataḥ śruteḥ . vākyāt maṅkhyāviśeṣācca sādhyoviśvavidavyayaḥ

kā° kṣityādi sakartṛ kaṁ kāryatvāt ghaṭavat sakartṛkatvañca

upādānagocarāparīkṣajñānacikīrṣākṛtimajjanyatvam . āyojana karma

evañca sargādākālīnadvyaṇukārambhakaparamāṇudvayasaṁyogajanakaṁ

karma cetanaprayatnapūrvakaṁ karmatvāt aspadādiśarīrakriyāvat . dhṛtīti

brahmāṇḍādi patanapratibandhakībhūtaprayatnavadadhiṣṭhita

dhṛtimattvāta viyati vihaṅgamadhṛtakāṣṭhavat dhṛtiśca gurutvavatāṁ

patanābhāvaḥ . dhṛtyāderityādipadāt nāśaparigrahaḥ brahmāṇḍādi

prayatnavadvināśyaṁ vināśitvāt pāṭyamānapaṭavat . padāt

padyate’nenetivyutpaktyā padaṁ vyavahāraḥ

paṭādisampradāyavyavahāraḥ svatantrapuruṣaprayojyaḥ vyavahāratvāt

ādhunikalipyādivyavahāravat . pratyayataḥ prāmāṇyāt vedajanyajñānaṁ

kāraṇaguṇajanyaṁ pramātvāt pratyakṣādipramāvat . śrutervedāt vedaḥ

pauruṣeyovedatvāt āyurvedavat . kiñca vedaḥ pauruṣeyauvākyatvāt

bhāratavat vedavākyāni pauruṣeyāṇi vākyatvāt asmadādivākyavat .

saṁkhyāviśeṣāt . dvyaṇukaparimāṇaṁ saṅkhyājanyaṁ

parimāṇapracayājanyatve sati janyaparimāṇatvāt

tulyaparimāṇakapāladvayārabdhaghaṭaparimāṇātu

prakṛṣṭatādṛśakapālasadṛśakapāladvayārabdhaghaṭaparimāṇavat

aṇuparimāṇañca na parimāṇajanakaṁ nityaparimāṇatvāt

aṇuparimāṇatvādvā evañca sargādau

dvyaṇukaparimāṇahetuparamāṇuniṣṭha dvitvasaṁkhyā ca

nāsmadādyapekṣābuddhijā atastadānīntanāpekṣābuddhirīśvarasyaiveti .

viśvavidavyayaiti viśiṣṭasyāvyayatvaṁ tena nityasarva

biṣayakajñānasiddhiḥ nanu śarīra viśiṣṭasya kartṛtayā

viśeṣaṇabādhātmakoviśiṣṭabādha iti

kartṛjanyatvavyāpakaśarīrajanyatvābhāvāt kartṛjanyatvābhāva iti

satpratipakṣatā ca . yadvā kartā śarīryeva iti vyāptirvirodhinī yadvā

vyāptyā yathādarśanapravṛttayā śarīrī kartā ca upaneyaḥ,

pakṣadharmatayā ca kṣityādāvaśarīrīti sādhyāprasiddhiḥ

viśeṣaṇaviśeṣyavirīdhaśca yadvā śarīrajanyatvādyupādhinā

vyāpyatvāsiddhiriti kārya tvahetau pañca doṣāstatrāha hari° . na

bādho’syopajīvyatvāt pratibandhona durbalaiḥ . siddhyasiddhyorvirodhona

nāsiddhiranibandhanā kā° īśvare dharmiṇi śarīrabādhāt kartṛtvābādhona,

adhikaraṇajñānaṁ vinā abhāvajñānāsambhavāt asya kāryatvasya

dharmisādhakasyādhi karaṇajñānajanakatayāṁavaśyamapekṣaṇīyatvena

balavattvāt . evañca na viśeṣaṇabādhātmakoviśiṣṭabādhaḥ

pratyakṣātmakaḥ . īśvarona kartā aśarīratvāt ityanumānabādhī’pi

netyarthaḥ . kṣityādau na sakartṛkatvaṁ śarīrājanyatvāt iti na

pratibandharka satpratipakṣahetoḥ śarīrāṁśavaiyarthyāt

vyāpyatvāsiddhyā durnalatvāt . tṛtīye’pi kāryatvavyāpteḥ

pakṣadharmatvasahakārāt vipakṣabādhakatarkāvatārācca balavattvam .

upanyastāyāḥ kartā śarīryeveti vyāpterdurbalatayā na pratibandhaḥ .

caturthe ca yadi pakṣadharmatayā aśarīrī upasthitastadā na virodhaḥ

kartṛtvasyāśarīratvasamānādhikaraṇasyopalambhāt tadanupasthāne tu na

virodhaḥ virodhāśrayasyāsiddheḥ pañcame ca

vipakṣabādhakatarkasattvāt tadabhāvanibandhanājñānarūpāsiddhi

rvyāpyatvāsiddhirvā na śarīrajanyatvopādherapri

vigrakṣabādhakābhāvenāpāstatvāt . nanu yadīśvaraḥ kartā syāt śarīrī

syāditi pratikūlatarkāvatārastatrāha hari° . tarkābhāsatayā tveṣā

tarkāśuddhiradūṣaṇam . anukūlastu tarko’tra kāryalopo vibhūṣaṇam kā°

pratikūlatarkāstāvadīśvarāsiddhyā āśrayāsiddhā ityābhāsāḥ . kartrāraṁ

vinā kāryaṁ na syāditi tarkastu vibhūṣaṇaṁ sahakārakaḥ . ahaṁ sarvasya

prabhavī mattaḥ sarvaṁ pravartate ityāgamaścātra . ārṣaṁ

dharmopadeśañca vedaśāstrāvirodhinā . yastarkeṇānusandhatte sa

dharmaṁ veda netara iti tarkānugṛhītasyāgamasya balapattvam nanu

kāryatvaṁ prayatnajanyatve’prayojakam atrāha hari° . svātantrye

jaḍatāhānirnādṛṣṭaṁ dṛṣṭaghātakam . hetvabhāve phalābhāvoviśeṣastu

viśeṣavān kā° na hi kartāraṁ hetuṁ vinā kāryaṁ paramāṇoreva

yatnavattve’caitanyānupapattiḥ acetanasya cetanapreritasyaiva

janakatvāt adṛṣṭasya dṛṣṭakāraṇasahakāreṇaiva phalajanakatvāt . na ca

ceṣṭāyāmeva bhoktṛprayatnohetuḥ na tu kriyāsāmānye iti, ceṣṭāyāṁ

viśeṣaprayatnasya hetutve’pi kriyā sāmānye prayatnasāmānyasya

kāraṇatvānapāyāt anyathā vojaviśeṣasyāṅkuraviśeṣe

janakatvenāṅkurasāmānyaṁ prati vījatvena hetutāyā api vilopāpatteḥ

nanu dhṛtyādīnāṁ prayatnajanyatve kiṁ mānamityatrāha hari° .

kāryatvānnirupādhitvamevaṁ dhṛtivināśayoḥ . vicchedena padasyāpi

pratyayādiśca pūrvavat . dhṛtivināśayoḥ prayatnajanyatvānnirupādhitvaṁ

vicchedenāntarā pralayena ādarśādyabhāvāt arvāgdarśo

nādyavyavahāramūlaṁ vyavahārānamijñatvāditi sargādyakālīna

ghaṭādivyavahārapravartakaḥ puruṣaḥ sidhyāti . evaṁ

pratyayādervedajanyadhīprāmāṇyāderapi nirupādhitvam hari° .

vistareṇeśvarānumānagranthasya prāyeṇa luptaprāyatayā

kusumāñjaligranthe diṅmātreṇa tatprakārasya sattve’pi nyāyakadalyām

anumānacintāmaṇistheśvaravāde ca vistareṇa varṇitaṁ tayośca prāyeṇa

luptaprāyatayā tayoḥ pracārārthamihopanyāsaḥ kriyate tatrādau

nyāyakandalī . kiṁ punarī śvarasadbhāve pramāṇam āgamastāvat

anumānañca mahābhūtacatuṣṭayamupalabdhimatpūrvakaṁ kāryatvāt

yatkāryaṁ tadupalabdhimatpūrvakaṁ yathā ghaṭakāryaṁ, kāryañca

mahābhūtcatuṣṭayaṁ tasmādetadapyupalabdhimatpūrvakamiti . nanu

pramāṇena pūrvakoṭyanupalabdherasiddhaṁ pṛthivyādiṣu kāryatvamiti

cet tadayuktaṁ sāvayavatvāt tatsiddheḥ yat sāvayavaṁ tatkāryaṁ yathā

ghaṭaḥ sāvayavañca pṛthivyādi tasmādetadapi kāryayeva .. nanu

vyāptigrahaṇādanumānapravṛttiḥ kāryatvabuddhimanpūrvakatvayośca

vyāptigrahaṇamaśakyaṁ, ghaṭādiṣu kartṛpratītikāle evāṅku

rādiṣūtpadyamāneṣu tadabhāvapratoteḥ na cāṅkurādīnāmapi

pakṣatvamiti nyāyyaṁ saṁgṛhītāyāṁ vyāptāvanusānapravṛttikāle

prativādyapekṣayā pakṣādipravibhāgaḥ iha tu sarvadaiva pratipakṣa

pratītyākrāntatvādvyāptigrahaṇameva na sidhyati . atra pratisamādhīyate

. yadi caiva dvaitānupalambhādvyāptigrahaṇābhāvaḥ tadānīṁ

mīmāṁsābhāṣyakṛto’bhimataṁ

sāmānyatodṛṣṭamādityagatyanumānamapi na siddhyati tatrāpi

devadattagatipūrvakadeśāntaraprāptigrahaṇakāla eva

nakṣatrādipradeśāntaraprāptimātropalambhāt atha teṣu

deśaviprakarṣeṇāpi gateranupalabdhau sambhavantyāṁ na tayā

vyāptigrahaṇahetornirupādhipravṛttasya bhūyodarśanasya pratirodhaḥ

tulyakakṣatvā bhāvāt evañcedaśarīratvenābhyupetasya kartuḥ svarūpa

viprakarṣeṇāpyaṅkurādiṣvanupalambhasambhavāt na tena nirupādhi

pravṛttasya bhūyodarśanasya sāmaryamupahanyate iti samānam . api ca

bhoḥ kimanena kartṛmātraṁ sādhyate pṛthivyādinirmāṇasamartho vā .

kartṛmātrasādhane tāvadabhipretāsiddhiḥ nahyammadādisadṛśaḥ

kartā’bhipreto bhavatāṁ naca tenedaṁ pṛthivyādikārya marvāgdṛśā

śakyanirmāṇam, pṛthivyādi nirmāṇa samarthastu na siddhyati ananvayāt

anghayabalena hi dṛṣṭānta dṛṣṭakartṛ sadṛśaḥ sidhyatīti nāyaṁ prasaṅgaḥ

. kartṛviśeṣasyāprasādhanāt .

vyāptisāmarthyādbuddhimatpūrvakatvasābhānye sādhyamāne

pṛthivyādinirmāṇasāmarthyalakṣaṇo’pi viśeṣaḥ sidhyatyeva nirviśeṣasya

sāmānyasma siddhyabhāvāt . nanu mā sidhyatu sāmānyamiti cet

kāryatvena saha taddyāpteḥ pratikṣepāt . yadi hi vyāptamapi na sidhyati

dhumādagnisāmānyaṁ na sidhyet agmiviśeṣasyānanvitasyāsiddheḥ

rniviśevasyāna vasthānāt . athedamucyate dvayamanumānasya svarūpaṁ

vyāptiḥ pakṣa dharmatā ca tatra vyāptisāmarthyāt sāmānyaṁ sidhyati

pakṣa dharmatābalena cābhipreto viśeṣaḥ

parvatādyavacchinnavahnilakṣaṇāt sā siddhāti anyathā

pakṣadharmatāyāḥ kvopayogaḥ kva vānumānasya gṛhītagrāhiṇaḥ

prāmāṇyam . evañcet īśvarānumāne’pi tulyamanyatrābhiniveśāt atha

mataṁ sidhyatyanumāne’pi viśeṣo’pi yatra pramāṇavirodhonāsti . tathāhi

dhūmāt parvatanitambavartivahniviśeṣasiddhau kā nāmānupapattiḥ dṛṣṭo

hi deśāt kālābhedaḥ svalakṣaṇānām . īśvarānumāne tu viśeṣona siddhyati

pramāṇavirodhāt . tathāhi nātra śarīrapūrvakatvaṁ sādhanīyaṁ śarīre

satyavaśyamindriyaprāptāvatīndriyopādānopakaraṇādikārakaśaktiparijñān

ā’sambhave sati kartṛtvāsambhavāt . aśarīrapūrvakatvañca

aśakyasādhanam sarvo’pi kartā pūrvaṁ kārakasvarūpamavadhārayati

tataḥ kāraṇānyadhitiṣṭhati tata icchatīdamanena nirvartayā mīti tataḥ

prarvattate tadanu kāyaṁ vyāpārayati tataḥ karaṇānya dhitiṣṭhati tataḥ

karotīti . anavadhārayannanicchannaprayatamānaḥ kāyamavyāpārayanna

karotītyanvayavyatirekābhyāṁ vuddhivaccharīramapi

kāryotpattāvupāyabhūtaṁ nikhilopādhigrahaṇe

vyāptigrāhakapramāṇādevāvadhāritaṁ na śakyateprahātuṁ

vahnerivendhanavikāradāhasāmarthyaṁ dhūmānumāne . tatparityāge ca

buddhirapi tyajyatāṁ

prabhāvātiśayādaśarīravadavuddhimānevāyamīśvaraḥ kariṣyati .

upādānopakaraṇādisvarūpānabhijñīnāśaknotīti cet . kuta etat?

tathā’nupalambhāditicet phalitaṁ tarhi mamāpi manorathadrumeṇa, na

tathā yābadicchāprayatnāvyavahitakāryotpattāvupayujyate

yathedamavyavahitavyāpāraṁ śarīram . evaṁ tarhi kā gatiratra,

buddhimatkartṛpūrvakatvasāmānyasya, agatireva ubhayorapi

śarīritvāśarīritvaviśeṣayoranupapatternirviśeṣasāmānyasya siddhyabhāvāt

. kimanumānasya dūṣaṇaṁ na kiñcit . puruṣa evāyaṁ

biśeṣābhāvācchaśaviṣāṇāyamāne sādhanānarhasāmānye sādhanaṁ

prayuñjānonigṛhyate yathā kaścinniśitaṁ kṛpāṇa macchedyamākāśaṁ

prati vyāpārayan . athānumānadūṣaṇaṁ vinā na tuṣyati bhavān

tadidamaśarīripūrvakatvānumānaṁ vyāptigrāhakapramāṇabādhitatvāt

kālātyayāpadiṣṭaṁ vyāpti balena cābhipretamaśarīritvaviśeṣam virundhat

viśeṣaviruddhaṁ tataśca viruddhāvāntāraviśeṣa evetti

pūrvapakṣasaṁkṣepaḥ . atra pratisamādhiḥ . kiṁ śarīritvameva

kartṛtvamuta paridṛṣṭasāmarthyakārakaprayojakatvam na

tāvaccharīritvameva kartṛtvaṁ suptasyodāsīnasya ca kartṛtvaprasaṅgāt

kintu paridṛṣṭasāmaryakārakaprayojakatvaṁ tasmin sati kāryotpatteḥ .

taccāśarīrasyāpi nirvahati yathā svaśarīrapreraṇāyāmātmanaḥ . asti

tatrāpyasya svakarmopārjitaṁ tadeva śarīramiti cet satyamasti paraṁ

preraṇopayogo na bhavati svātmani kriyāvirodhāt . preryatayāstīti cet

īśvarasyāpi preryaḥ paramāṇurasti . nanu sva śarīre

preraṇāyāmicchāprayatnābhyāmutapattericchāprayatnayośca sati śarīre

bhāvādasatyabhāvāt asti tatra

svapreraṇāyāmicchāprayatnajananadvāreṇopāyatvamiti cet na

tasyecchāprayatnayorupajanaṁ pratyakārakatvāt

alabdhātmakayoricchāprayatnayoḥ preraṇākaraṇakāle tu

tadanupāyabhūtameva śarīramakarmatvāditi vyabhicāraḥ .

anapekṣitaśarīravyāpārecchāprayatnamātrasacivasyaiva cetanasya

kadācidacetanavyāpārasāmarthyadarśanāt

buddhimadavyabhicaritakāryatvamitīśvarasiddhiḥ .

icchāprayatnotpattāvapi śarīramapekṣaṇīyamiti cet apekṣātāṁ yatra

tayorāgantukatvaṁ yatra punarimau svābhābikau vāsāte

tatrāsyāpekṣaṇaṁ vyartham . na ca buddhīcchāprayatnānāṁ nityatve

kaścidvirodhaḥ dṛṣṭā hi guṇānāṁ rūpādīnāmāśrayabhedena dvayī gatiḥ

nityatā’nityatā ca . tathā buddhyādīnāmapi bhaviṣyatīti seyamīśvaravāde

vādiprativādinoḥ parā kāṣṭhā, ataḥ paraṁ prapañcaḥ . ātmādhiṣṭhitāḥ

paramāṇavaḥ pravartiṣyante iti cet na teṣāṁ

svakarmopārjitendriyagaṇādhīnasaṁvidāṁ śarīrotpatteḥ pūrvaṁ

viṣayāvabodhavirahāt . astyātmanāmapi sarvaviṣayavyāpi

sahajacaitanyamiti cet na sahajaṁ śarīrasaṁvandhabhājāṁ tat kena

viluptaṁ yenedaṁ sarvatrāpūrvavadnābhāsayati .

śarīrāvaraṇatirodhānāttadātmanyeva samādhīyate na varhirmukhaṁ

bhavatīti cet vyāpakatvena tasya viṣayasaṁbandhānucchedena

nityatvena ca viṣayaprakāśasvabhāvasyānivṛttau kātirodhānavācoyuktiḥ?

vṛttipratibandhaścaitanyatirodhānamiti cet kathaṁ tahai śarīriṇā

viṣayagrahaṇam . kvacidasya vṛttayo na virudhyante iti cet kuto’yaṁ

viśeṣaḥ? indriyapratyāsattiviśeṣāt yadyevamindriyādhīnaścaitanyasya

viṣayayeṣu vṛttilābho na sannidhimātranibandhanaḥ satyapi vyāpakatve

sarvārtheṣu vṛttyabhāvāt indriyavaiyarthyaprasaṅgācca sādhūktaṁ

saśarīriṇāmātmunāṁ na viṣayāvabodha iti . tathā caike vadanti

parāñcikhāni vyatṛṇot svayambhustasmāt parāṅ paśyati nāntarātmeti .

anavabodhe caitanyaṁ nādhiṣṭhānamiti tebhyaḥ paraḥ sarvārthadarśī

sahajajñānamayaḥ kartṛsvabhāvaḥ ko’pyadhiṣṭhātā kalpanīyaḥ

cetanamadhiṣṭhātāramantareṇācetanānāṁ pravṛttyabhāvāt . sa

kimeko’neko vā? eka iti vadāmaḥ

bahūnāmasarvajñatve’smadādivadasāmarthyāt sarvajñatve ekasyaiva

sāmarthyādapareṣāmanupāyatvāt na ca saṁpravīṇānāṁ

bhūyasāmaikamatye heturastīti kadācidanutpattirapi kāryasya syāt

ekābhiprāyānurodhena sarveṣāṁ pravṛttābekasyaiveśvaratvaṁ

nāpareṣāṁ sadaḥpariṣadāmiva, kāryotpattyanurodhe

pratyekamanīśvaratvam . tadevaṁ kāryaviśeṣeṇa siddhasya

kartṛviśeṣasya sarvajñatvānna tatra cidvastuni viśeṣānupambhaḥ . ato na

tannibandhanaṁ mithyājñānaṁ mithyājñānābhāvācca na tanmūlau

rāgadveṣau tayorabhāvānna tatpūrvikāpravṛttiḥ pravṛttyabhāve ca na

tatsādhyau dharmādharmau tayorabhāvāttajjayorapi

sukhaduḥkhayorabhāvaḥ sarvadaiva cānubhavasadbhāvāt

smṛtisaṁskārāvapi nāsāte ityaṣṭaguṇādhikaraṇaṁ bhagavānīśvara iti

kecit . anye tu buddhireva tasyābhyāhatā kriyāśaktirityevaṁ vadanta

icchāprayatnāvanaṅgīkurvāṇāḥ ṣaḍguṇādhikaraṇamayamityāhuḥ . sa kiṁ

baddhomukto vā na tāvat baddhobandhanasamākṣiptasya bandhanahetoḥ

kleśāderasambhavāt mukto’pi na bhavati

ruddhavicchedaparyāyatvānmukteḥ . nityamuktaḥ syāt yadāha

tatrabhavān pātañjaliḥ kleśajanmakarmavipākāśayairaparāmṛṣṭaḥ

puruṣaviśeṣaīśvara iti . anumānacintāmaṇau īśvaravādo yathā

evamanumāne nirūpite tasmājjagannirmātṛpuruṣadhaureyasiddhiḥ

kṣityādau kāryatvena ṣaṭavat sakatṛrkatvānumānāt . nanu kṣityādi

pratyekaṁ na pakṣaḥ tasya svaśabdenābhidhātumaśakyatvāt nāpi

militam ekarūpābhāvāt ata eva

sakartṛtvavicārārambhakasaṁśayaviṣayaḥ, tathāvivādaviṣayovā na

pakṣaḥ ekarūpāmāvena tayostāvat grahītumaśakyatvāt

vādinorniścitatvena saṁśayābhāvāt . na ca vādyanumānayostalyatvena

madhyasthasya saṁśayaḥ . anumānābhyāṁ tasya saṁśayaḥ

madhyasthapraśrānantarañcānumānamiti parasparāśrayāt ghaṭe’pi

kadācit tayoḥ sambhavāt, pratyekasaṁśaye

vivādābhāsatvenānumāne’rthāntaratāpatteśca . na ca śarīrāpekṣeṇa

kartrā yanna kṛtaṁ śarīrājanyaṁ janyaṁ vā pakṣaḥ

janyātmaviśeṣaguṇaśabdaphutkārasargādyakālīnavedaghaṭādilipyādi

saṁpradāyāṇāmīśvaramātrakartṛkāṇāmasaṁgrahāt asiddheśca

adṛṣṭadvārā śarīriṇo’pi kṣityādikartṛtvāt . nāpi janyakṛtyajanyaṁ janyam

ubhayasiddhakṛtijanyānyajanyaṁ vā pakṣaḥ kṣityādīnāmadṛṣṭadvārā

janyakṛtijanyatvāt . nāpyadṛṣṭajanakakṛtyajanyaṁ janyaṁ

kṛtisākṣādjanyaṁ vā pakṣaḥ īśvarakṛteradṛṣṭajanakatvena kṣitau

tadabhāvāt ghaṭādāvapyevaṁ pakṣatvenāṁśataḥ siddhasādhanāt . na ca

kṣitireva pakṣaḥ, aṅkureṇa sandigdhānaikāntāt . na ca niścitavipakṣe

hetusandehāt sa iti vācyaṁ hetau sādhyābhāvavaddharmitvasaṁśayasya

dūṣakatvāt sa ca sādhyābhāvavati hetusandehāt hetumati

sādhyābhāvasandehādvā ubhayathāpi doṣaḥ . na caivaṁ pakṣe’pi tat,

anumānamātrocchedakatvena taditaratra tasya dūṣakatvāt . aṅkure

hetoraniścayena sandigdhānaikāntikaṁ tanniścayena sādhyasandehavati

sādhyānumitireva pakṣavat sāmagrīsattvāt . ata evāṅkuraḥ pakṣasama iti

cenna tasyāpakṣatvena hetoḥ pakṣadharmatāviraheṇa

sthāpanānumānāviṣayatvāt . tadā tasyāpi pakṣatve pratijñānupapattiḥ .

atra mānāntarādhīnatatsādhyānumityanantarañca

pakṣe’numitāvitaretarāśrayānnaikamapyanumānam . tatrāpi kṣityā

sandigdhānaikāntāt, kṣitervivādaviṣayatve”ṅkure sādhyamāne

arthāntarācca . kiñcaivamekaikopādānābhijñasiddhāvapi neśvarasiddhiḥ

nāpi sargādyakālīnaṁ dvyaṇṛkaṁ pakṣaḥ paramprati sargādyasiddheḥ iti

pakṣākṣepaḥ . kiñca sakartṛkatvaṁ? na tāvat kṛtimatsahabhāvaḥ

kṛtimajjanyatvaṁ vā asmadādinā siddhasādhanāt .

upādānagocarāparokṣajñānacikorṣākṛtimajjanyatvaṁ taditi cet

upādānagocaratvaṁ yadi yatkiñcidupādānagocaratvaṁ tadā

asmadādinā’rthāntaratvaṁ jñānādīnāmapi janakatvaṁ vivakṣitaṁ na ca

ghaṭopādānagocarajñānādīnāṁ kṣitijanakatvaṁ sambhavati

vyābhicārāditi cenna kṣitijanakādṛṣṭajanakajñānādīnām

upādānaviṣayaniyamenādṛṣṭadvārā taireva siddha sādhanāt . na ca

sākṣāttajjanyatvaṁ vivakṣitaṁ taddhi na kṛti janyājanyatve sati

kṛtijanyatvaṁ svajanakakṛtya vyavahitottarakṣaṇabartitvaṁ vā

ghaṭadṛṣṭāntasya sādhyavikalatvāpatteḥ ghaṭādau

kulālādikartṛkatvābhāvaprasaṅgācca . na ca śarīrakriyādṛṣṭānta iti vācyaṁ

ghaṭenānaikāntāt ceṣṭātvasyopādhitvācca . nāpi

kṣityādyupādānagocaratvaṁ vivakṣitaṁ aprasiddheḥ na

copādānaśabdasya sambandhiśabdatvena ghaṭakṣityādisamabhivyāhāre

tattadupādānagocaratvaṁ caitromātṛbhaktomaitravaditi vācyaṁ śābde hi

bodhe tathā na cātra śabdaḥ pramāṇaṁ vādino’nāptatvāt . anumāne

tvanugatena vyāpākatvagrahetena rūpeṇa vyāpakasiddhiḥ

taccopādānatvameveti kathaṁ nārthāntaram . kiñcaivaṁ ghaṭādāvapi

tadupādānatvenaivopasthityāsāmānyena rūpeṇa

kutrāpyanupasthitervyāptireva na gṛhyeta . api ca sāmānyalakṣaṇayā

jñānalakṣaṇayā yogajadharmarūpayā vā

pratyāsattyopādānagocarāparokṣajñānatajjanyacikīrṣākṛtimatā

‘smadādinā siddhasādhanam teṣāṁ kṣityavyavahitapūrvasamayāsattve’pi

tadvataḥ sattvāt adṛṣṭadvārā teṣāmapi janakatvasambhavācca .

jñānādisākṣājjanyatvasya nirastatvāt . atha

yogajadharmājanyajanyasavikalpakājanya

sāmānyalakṣaṇāpratyāsattyajanyopādānagocarāparokṣajñāna

cikīrṣākṛtimajjanyamiti sādhyam yadvā

anāgatagocarasākṣātkārajanakapratyāsattyajanyajanyajñānādimadajanya

ṁ janyam

anāgatagocarasākṣātkārajanakapratyāsattyajanyopādānagocarāṁparokṣa

jñānacikīrṣākṛtimajjanyamiti sādhyam jñānāvyavahitottara

samayavartīcchāvyavahitottarakṣaṇavartikṛtīnāṁ janakatvaṁ vivakṣitaṁ

na tu jñānādīnāṁ yaugapadyaṁ pauvāparyaṁ vā’to na

sādhyāprasiddhirnavā kṣityādau bādha iti maivaṁ

yogajadharmasāmānyajñānarūpapratyāsattīnāmanāgatagocarasākṣātkāra

sya ca tajjanakapratyāsattīnāñca parasyāprasiddhatayā tadajanyasya

sākṣātkārasyāpyasiddhatvena pakṣasādhyayorviśeṣaṇāsiddhyā paraṁ

pratyāśrayāsiddheḥ sādhyāprasiddheḥ . tatsiddhau vā pakṣe

tadajanyatvāsiddhiḥ kṣitijanakādṛṣṭajanakakṛticikīrṣāsākṣātkārāṇāṁ

yogajadharmādyajanyānāmadṛṣṭadvārā kṣitijanakatvena siddhasādhanāt

na ca tādṛśasākṣājjanyatvaṁ vivakṣitaṁ ghaṭādidṛṣṭānte tadasambhavāt

. dṛṣṭānte ghaṭādau janakeṣṭasādhanatājñānasyānumititvena

janyasavikalpakavyāptigrahajanyatvena sādhyāprasiddheśca . nanu

vyāptibalena sādhyaṁ sidhyati vyāptiśca yatra yatra kāryatvaṁ tatra

tatra tadupādānābhijñakartṛtvamitirūpā na tu yadyat kāryaṁ tattat

kiñcidupādānābhijñajanyamiti evañca yatra kāryatvaṁ tatra

tadupādānābhijñajanyatvamiti viśiṣṭavyāptyā kṣityādau kāryatvaṁ

kṣityādyupādānābhijñajanyatvamevasādhayāmyato na

siddhasādhanamiticenna ghaṭe paṭe ca vyāptigrahaḥ kāryatvasya kiṁ

pratyekaṁ ghaṭopādānādyabhijñajanyatvena,

tattadupādānābhijñajanyatvena, upādānābhijñajanyatvena vā

ādyepaṭopādānābhijñajanyatvādau kāryatvasya vyabhicāra eva .

dvitīye’nanugamaḥ .

tattacchabdābhidheyaghaṭādyupādānagatānugatarūpābhāvāt kathaṁ

vyāpakatāgrahaḥ . tattacchabdasya svabhāvāt samabhivyāhvataparatayā

nāyaṁ doṣa iti cet na anumāneśabdasvabhāvopanyāsasyāprayojakatvāt .

ataevedānīṁ devadattobahirasti vidyamānatve sati gṛhāsattvāt

vidyamānatve sati yoyadā yatra nāsti sa tadā tadatiriktadeśe’sti

yathā’hameva bahirasan gṛhe pratiṣṭhāmītyatra pakṣe

dṛṣṭāntasādhāraṇayattattvayoranugatayorabhāvānnānvayī kintu

vyatirekītyuktam . tṛtīye siddhasādhanameva . atha sargādyakālīna

dvyaṇukaṁ jñānecchākṛtisamānakālītasāmagrījanyaṁ kāryatvāt ghaṭavat

. adṛṣṭasāmagrījanyatve’dṛṣṭatvāpattiriti cenna paraṁ prati

sargādyasiddheḥ jñānādīnāṁ siddhāvapi dvyaṇukājanakatvāt

tadānīmasiddhāvaprayojakatvācca . etena sargādyakālīnaṁ dvyaṇukaṁ

dvyaṇukāsamavāyikāraṇasamakālīnakṛtijanyamiti nirastaṁ

dvyaṇukāsamavāyikāraṇasamānakālīnakṛtitvena

gauravāprayojakābhyāmajanakatvāt sādhyākṣepaḥ . kiñca kāryatvaṁ? na

tāvat yogopasthitakṛtyarhatvam asiddheḥ nāpi pūrvakālāsattve

satyuttarakālasambandhaḥ, tattatpūrvakālasyā nanugatatvāt

sakalapūrvakālasyāprasiddheḥ nāpi kādācitkatvaṁ

prāgabhāvapratiyogitvaṁ dhvaṁsenānaikāntāt . nāpi sattve sati tattvaṁ

sattājāteḥ paraṁ pratyasiddheḥ svarūpasattvasya ca dhvaṁse’pi sattvāt

yattuayaṁ

ghaṭaḥetaddhaṭajanakānityajñānacikīrṣākṛtyatiriktajñānādijanyaḥ

kāryatvāt paṭavadityādi tanna vipakṣe bādhakābhāvenāprayojakatvāt

anyathā’yaṁ ghaṭaḥ etadvaṭajanakānityādṛṣṭātiriktanityādṛṣṭajanyaḥ

kāryatvāt aparaghaṭavat . etatsukhaduḥkhasākṣātkārau

etajjanakānityasukhaduḥkhasādhyau sukhaduḥkhasākṣātkāratvādityādinā

nityadharmasukhaduḥstāśrayasyāpi siddhiprasaṅgāt . ayaṁ ghaṭaḥ

svajanakānityajñānādyatiriktanitya jñānādyajanyaḥ

aparaghaṭavadityādinā satpratipakṣācca . kecittudṛśyate

tābadabhimataviṣayagrāhiṇīndriye manoniveśavataḥ

puṁsomanaḥkriyānukūlo yatnaḥ tathā ca sargādyakālīnaśarīrajanya

jñānadhvaṁsānādhārakālādhārajñānajanakātmamanaḥsaṁyogajanikā

manaḥkriyā

tanmanogocarapayatnānādhāratanmanogocaraprayatnatadvyāpyetara

sakalakāraṇādhārakālānantarakālānādhārādya sattākā tanmanaḥkriyātvāt

mamatanmanaḥkriyāvat arthāt prayatnādhārakālānantarakālādhārā sā

kriyā siddhyatītyāhuḥ . tatra sargādyakāle jñāne

janakamanaḥsaṁyogajanakakriyāyāṁ mānābhāvaḥ pūrvakriyayaiva

saṁyogasaṁbhavāt . īśvaravādināṁ

tanmanogocaraprayatnādhārakālo’prasiddhaeva kriyātvasyaiva hetutve

vyarthaviśeṣaṇatvañca . kiñcaivaṁ

prayatnānādhārakālānantarakālādhāratvam arthāt tatsiddhau

mānāntarādīśvarāsiddhāvarthāntaratvamiti hetvākṣepaḥ .

atrocyate adṛṣṭādvārakopādānagocarajanyakṛtyajanyāni samavetāni

janyāni,

adṛṣṭaprāgamāvavyāpyaprāgabhāvāpratiyogyupādānagocarāparokṣajñāna

cikīrṣākṛtimajjanyāni,

svajanakādṛṣṭottaropādānagocarāparokṣajñānacikīrṣākṛtimajjanyāni vā

aparokṣajñānacikīrṣāprayatnaviṣayībhūtopādānāni bā samavetatve sati

prāgabhāvapratiyogitvāt yadevaṁ tadevaṁ yathā ghaṭaḥ . tathā caitāni

tasmāttathā . uktapakṣe kasyacidanantarbhāve’pi tadādāya niruktasya

pakṣatvanirdeśe samūhālambanarūpaivānumitirutpatsyate . na ca

janyakṛtyajanyatvaṁ tāvat ananugateṣvekarūpābhāvena

grahītumaśakyamiti vācyaṁ janyakṛtyajanyatvaṁ hi

janyakṛtijanyānyatvamityanyatvena rūpeṇa sāmānyalakṣaṇayā

tāvatāmupasthiteḥ na ca janyatvaviśeṣaṇavyāvṛttyāprasiddhiḥ prameyo

ghaṭa iti vadavyāvartakatve nāpi taduparaktabuddheruddeśyatvena

tasyoparañjakatvāt . uktānyatamatvameva sakartṛkatvam ataeva

ghaṭabhoktā na tatkartā vya-

vahriyate evañca śabdaphutkārādīnāṁ pakṣataiva jñānecchādīnāmapi

pakṣatvānna sandigdhānaikāntaḥ upādānasya

siddhatve’pyupādeyasyāsiddhatvāttadvattvena tatrāpi cikīrṣā . yadvā

pakṣe hetau ca samavetatvaṁ na viśeṣaṇaṁ tena dhvaṁso’pi pakṣaḥ

sādhye copādānapadaṁ kāraṇamātraparamupādeyameva vā

janyecchākṛtyajanyatvañca pakṣe vivakṣitaṁ tena kṛtidhvaṁsasya

kṛtijanyatve’pīcchājanyatvābhāvāt pakṣatvam . kṣitireva vā pakṣaḥ na

cāṅkure sandigdhānaikāntikaṁ pakṣapakṣasamanirapekṣeṇa ghaṭādau

niścitavyāpterliṅgasya tayordarśanenobhayatrānumityavirodhāt .

nanvanumityoranyonyāpekṣatvaṁ yenānyonyāśrayaḥ syāt pratijñāyā

aviṣayatvāttatra pakṣasamavyapadeśaḥ . na cāṅkurasya

pakṣatvenānirdeśāttatra na pakṣadharmatājñānamiti vācyaṁ

siṣādhayiṣāvirahasahakṛtasādhakapramāṇavirahavati

liṅgajñānasyānumitimātrakāraṇatvāt . tacca kṣitau pañcāvayavenāṅkure

svata eveti na kaścidviśeṣaḥ . yadi ca kṣitau hetuniścayadaśāyāṁ

hetumattayā’ṅkurasya niścayastadā kva sandigdhānaikāntikam? . atha

pakṣasame sādhyābhāvasāmānādhikaraṇyasaṁśayāddhetau vyāptigraha

eva notpadyate utpanno’pi vā vādhyata iti cettarhi mahānase

dhūmavyāptigraho na syāt bhūto’pi vā bādhyeta

sandigdhavahniparvatāparbatadhūmavatāmekadharmābhāvenāpekṣatvāt

tasmātsādhyasandehavati hetuniścayo na doṣaḥ kintu guṇaeva .

anyathānumānamātramupacchidyeta . pakṣādanyatra dūṣaṇamiti

yaduktaṁ tatra pakṣānyatvaṁ yadi, tadā’napekṣitānumitirna syāt . atha

sandigdhasādhyānyatvaṁ sādhakabādhakapramāṇābhāvaviṣayānyatvaṁ

vā vivakṣitaṁ tadāṅkure’pi tannāsti atha pratijñāviṣayānyatvaṁ tadā

svārthānumityucchedaḥ niyataviṣayajñānājanyatvena pakṣaviśeṣaṇāt

sarvaviṣayajñānasiddhiḥ sādhye ca jñānecchāprayatnānāṁ viśeṣaṇatvena

viśiṣṭasya mādhanatvaṁ vivakṣitaṁ tena na

tadopalakṣitakṣetrajñenārthāntaraṁ sāmānyato’pi

sādhyanirdeśepakṣadharmatābalenābhimataviśeṣasiddheḥ .

nanvādyasādhyadvaye

ghaṭādyupādānagocarāparokṣajñānacikīrṣākṛtīnāmeva

janakatvamāyātvityarthāntaram . na ca teṣāṁ vyabhicārāt

kṣitvādāvakāraṇatvamiti vācyam . anādau pravāhe kasyacit kadācit

kṣitidvyaṇukādi pūrvaṁ ghaṭādyupādānagocarajñānādisattvāt . na ca

sargāsyakālīnasyāpi pakṣatvāttatreśvarasiddhiḥ paraṁ prati

tadasiddheriti cet na jñānādīnāṁ trayāṇāṁ svaviṣayasamavetakāryaṁ

pratyeva janakatvāvadhāraṇenaitadanumānasya tadaviṣayatvāt

ataevānyopādānagocarāparokṣajñānādyajanyatvena pakṣaviśeṣaṇamapi

na yuktam . tṛtīyasādhye tu nārthāntaraṁ

kṣityāderghaṭādyupādānāsamavetatvāt . nanu

sāmānyalakṣaṇādipratyāsattyā kṣityādyupādānagocaraṁ yat pratyakṣaṁ

tajjanyamevāstu tathāceśvare na pratyakṣaṁ na vecchāprayatno tayoḥ

samānādhikatarajñānāviṣaye’sattvāt . na ca

tādṛśapratyāsattyakṣanyatvaṁ pratyakṣe viśeṣaṇaṁ, paraṁ

pratyasiddheriti cenna dravyatvena jñānalakṣaṇayā vā

kapālagocarapratyakṣe’pi ghaṭādāvakartṛtvāt kṣityādau

kartṛtvanirvāhakaṁ jñānaṁ sidhyattadvilakṣaṇameva sidhyati na

cāvayavavibhāgadvārā kṣityādipuñjalakṣaṇāt samudādiṣu hastakṣepāt

paramāṇudvayasaṁyogena dvyaṇukeṣva’smadādi kartṛkatvādisataḥ

siddhasādhanamiti vācyaṁ tatra hi kṣitināśe kartṛtvaṁ na khaṇḍakṣitau

avasthitasaṁyogebhya eva tadutpatteḥ

sakalatadupādānagocarajñānecchākṛtīnāmabhāvācca ata eva dvyaṇuke’pi

na kartṛtvaṁ jalakṣepādadhikaparimāṇasamudrādeḥ sapakṣatvameva

ghaṭasyeva . nanu ghaṭe sādhyavikalatvam anvayavyatirekābhyāṁ

jñānādereva janakatvāt na tu tadāśrayasya

dharmigrāhakasthānvayavyatirekasya vā grāhakasyābhāvāt . na ca ghaṭa

ātmajanya utpattimattvāt jñānavaditi vācyam

ātmasamavetatvasyopādhitvāt ghaṭa ākāśajanya utpattimattvāt

śabdavaditi vat aprayojakatvācceti cenmaivaṁ

prayatnavadātmasaṁyogaśceṣṭādvārā ghaṭaheturataḥ

prayatnavānātmāpi hetuḥ na cātmasaṁyoge satyapi prayatnaṁ vinā na

ceṣṭeti prayatna eva tatkāraṇam asamavāyikāraṇaṁ vinā kāryānutpatteḥ

na cātmasaṁyogasya kāraṇatve’pi saṁyogaparicāyakamātramātmeti

vācyaṁ saṁyogamātrasyākāraṇatvena saṁyogiviśeṣitasya hetutvāt .

ātmasaṁyogavyatirekaprayuktakriyāvya tirekāsiddhernātmasaṁyogaḥ

kāraṇamiti cenna yā kriyā vyāṁdhakaraṇayadīyaguṇajanyā sā

tatsaṁyogāsamavāyikāraṇikā yathā sparśavaddravyasaṁyogajakriyeti

tatsiddheḥ na ca kriyāyāmūrtamātrasamavetāsamavāyikāraṇatvaniyamaḥ

kāryamātrābhiprāyaṇa jñānādau vyabhicārāt viśeṣyāprayojakatvāt

asamavāyikāraṇasaṁyogāśrayasya tatkāryajanakatvaniyamācca . anye tu

anukūlakṛtisamavāyitvaṁ kartṛtvaṁ na tu janakatve sati, gauravāt kartari

kārakavya vahāraścābhiyuktānāṁ saviśeṣaṇa iti nyāyena

kṛtiparyavasanna eva . evaṁ jñānecchākṛtijanyatvameva sādhyaṁ

tadāśratvameveśvarasya kartṛtvam . atha ghaṭe

kṛtisādhyeṣṭasādhanatājñānaṁ cikīrṣādvārā hetuḥ tacca na pratyakṣaṁ

cikīrṣāviṣaye’nāgate indriyāsāmarthyāt kintvanumitirūpaṁ tathā ca

sādhyavikalodṛṣṭāntaḥ sādhyāprasiddhirveti cenna

siddhavṛttyasiddhaviṣayā hi kṛtiḥ siddhaviṣayapratyakṣe sati bhavati na hi

sūpaudanayavānāṁ saṁsthāmaviśeṣe

kṛtisādhyeṣṭasādhanāraṇyakayavasya pratyakṣeṇopasthitiṁ vinā pravṛttiḥ

ataeva yāge śabdāttadupajīviliṅgādvā kṛtisādhyeṣṭasādhanatve’vagate’pi

havirādīnāṁ pratyakṣeṇānupasthitau na pravṛttiḥ na copādānapratyakṣaṁ

pravartakajñānopakṣīṇam apratyakṣaparamāṇau

tatkriyāyāmiṣṭasādhanatājñāne’pyapravṛtteḥ pravṛttiviṣayamṛdaṅkurādeḥ

pratyakṣatvānna śabdaphutakārādinā vyabhicāraḥ na

cābhimatagrāhakendriyasaṁyogānmanasi

prayatnajanyakiyāpradarśanādvyabhicāraḥ avṛṣṭasahakṛtatvagindriyeṇa hi

manovahanāḍīnāmupalambhena tadgocaraprayatnānnāḍīkriyā tataḥ

sparśavadvegavannāḍyā nodanānmanasi kriyā na tu prayatnāt . ataeva

jalādyabhyavahāramalotsargahetunāḍīnāmanādyabhyāsavāsanāvaśādadṛ

ṣṭasahakṛtatvagindriyeṇopalambhāt tadgocaraḥ prayatnaḥ . nanvevaṁ

ghaṭādāvanumite rjanyatvadarśanādīśvare’numitireva na siddhyet yathā

ca pratyakṣasyendriyajanyatve’pi nityaṁ tadīśvare tathānumiternityaṁ

janyatve’pi sā tatra nityaiva anityenānādidvyaṇukādyajananāditi cenna

sukhaduḥkhābhāvādisādhanānumite tarhi ghaṭādau hetutvaṁ gṛhītaṁ na

ca tāvatā śarīrādṛṣṭābhāvena sukhamastyato na kṣityādau

tasyānumitiryathārthāsambhavati na ca tādṛśānumiteranumityantarasya

vā’numititvena ghaṭādau vṛttiviṣayapratyakṣatvahetutva gṛhītamato

geśvare’numitiḥ . nanvadveṣajanyakṛtisādhye cikīrṣāvirahādvyabhicāraḥ

taddūṣṭānte na kṣityādau dveṣasādhyatvādīśvare dveṣo’pi syāt

dveṣavataḥ saṁsāritvena bhagavato’pi tathā syāditi cenna na hi

sarpādidveṣādeva tannāśānukūlavyāpāre kṛtirutpattumarhati prayojanaṁ

vinā duḥkhaikaphaṇe prekṣāvatāṁ kṛteranupapatteḥ kintu

duḥkhasādhanadhvaṁsaṁ tatsādhyaduḥkhānutpādaṁ vā phalamuddiśya

tatsādhanatājñānāt, tathā ceṣṭasādhanatā jñānāttatrecchāstyeveti saiva

kṛtikāraṇaṁ kḷptatvāt dveṣastu paramparayā tadupakṣīṇaḥ, kutastrarhi

dveṣaḥ, śatruṁ dveṣmīti abādhitapratyayāt . na

cādṛśyakarturanupalabdhibādhaḥ, anupalabdhimātrasya

bādhakatve’tīndriyocchedāt yogyānupalabdheścāsiddheḥ

parātmano’yogyatvaniyamāt śaśaśṛṅgaprativandyā ca

nādṛśyamātranirāsaḥ paramāṇvādisvīkārāt nāpyayogyakartṛkanirāsaḥ

ceṣṭayā jñānādimataḥ parātmano’numānāt paraṁ prati tasya yogyatvāt .

nāpi śṛṅge paśutvavada prayojakaṁ, kartuḥ kāryamātre

kāraṇatvāvadhāraṇāt prativandimātrasyādūṣaṇatvāt . śaśe

paśutvenāyogyaśṛṅgasiddhiṁkutoneti cet arthāntaratvāt vipakṣe

bādhakābhāvāt vyāptyasiddheḥ śṛṅgatvasya

yogyasaṁsthānaviśeṣavyaṅgyatve yogyasya virodhena

śaṅkitumaśakyatvāt śaśe śṛṅgasyātyantābhāva iti

sarveṣāmabādhitapratyakṣabādhitatvācca . atha kṛtikāryaṁtvayornānvaya

vyatirekābhyāṁ vyāptigrahaḥ tvanmate vyāpakakṛteḥ sattvena deśe

samaye vā kṛtimātravyatirekānirūpaṇāt nityakṛteranvayo’pi gṛhīto na

vahnimātravyatireko’sti gṛyahate ca . na caivamākāśātmanorapyasiddhiḥ

samavāyimātrasya vyatirekānirūpaṇena kāyya samavāyikāraṇajanyamiti

vyāpterasiddheriti vācyaṁ samavāyikāraṇatvagrahe hi

tatsaṁsargābhāvo’prayojako nimittamātnasādhāraṇatvāt kintu

yatsamavāyi tatra kāryaṁ yanna samavāyi tatra

netyanthonyābhāvamādāya kāryaṁ samavāyijatyamiti

vyāptigrahasambhavāt . samavāyitvena tayoranyonyābhāvo’sti gṛhyate ca

. yadvā bhāvakāryaṁ samavetamiti vyāptyā tayoḥ siddhiriti yathā hi

yadyadvahneranvaye dhūmogṛhītastattadvyatireke dhūmavyatirekagrahāt

vahnidhūmamātrayorvyāptergrahaḥ na tu parvatīyavahneḥ

anvayavyatirekagrahāt . na

cānyānvayavyatirekābhyāmanyavyāptigrahe’tipramaṅgaḥ

yadviśeṣayoranvayavyatirekagrahaḥ tatsāmānyayorbādhaka vinā

vyāptigrahāt sa ca vahnidhūmavyāptigrahe utpadyamānaḥ

sakaladhūmagocarodhūmatvapuraskāreṇa prasiddhadhūmagocara eva na

bhavati . tathehāpi kṛtiviśeṣakārya viśeṣayoranvayavyatirekagraho

bādhakaṁ vinā kṛtikāryatvamātrayorvyāptigraha upāyaḥ na tu

pakṣadharmatābalena aviśeṣānvayavyatirekagrahaḥ

anumānamātrocchedaprasaṅgāt . etena kāryatvasya vipakṣavṛttihataye

sambhāvyate’tīndriyaḥ kartā cedvyatirekasiddhividhurā vyāptiḥ kathaṁ

sidhyati . dṛśyo’tha vyatirekasiddhimanasā kartā samādhīyate tasyādyāpi

tadā dṛśādikamiti vyaktaṁ vipakṣekṣaṇamiti nirastam . nanu yadi

kartṛmātravyatirekagrahādadṛśyakartṛsiddhistadā

vahnimātravyāptadhūmādadṛśyajaṭharyasi ddhirapi syāt, na syāt

adṛśyavahnerdhūmānupapatteḥ dṛśyasyaiva tatra hetutvāt . nanu

jñānecchāprayatnatrayavyatirekānna kāyevyatirekaḥ kintu

ekaikavyatirekāt tathā ca vyarthaviśeṣaṇatve viśiṣṭavyatireko na

hetuvyatirekavyāpya iti na hetorviśiṣṭa siddhiḥ

sādhyābhāvavyāpakābhāvapratiyogina eva sādhyagakatvāditi cenna yata

ekaikavyatirekāt kāryavyatireko’taeva kāryatvāderekaikaṁ

sidhyattrayamapi sidhyati . ārthastu samājaḥ .

syādetat aśarīrasarvajñanityajñānādimān kartā pakṣe vivakṣitaḥ

ghaṭādau ca kāryatvasya tadvi

parītakartṛsahacārādidarśanādviśeṣaviruddhatvamiti na

hetorvivakṣitasādhyaviparītasahacāramātrasyādūṣaṇatvāt

anyathānumānocchedaprasaṅgāt . na

cānityajñānāsarvajñaśarīrakartṛtvena samaṁ kāryatvasya vyāptirasti

yena tadviparītasādhane viruddhaṁ syāt tādṛśavyāptiśca tvayā mayā vā

nāṅgīkriyate aṅkurādau yogyānupalambhena śarīrikartṛtvābhāvāt . atha

yathādarśanabalapravṛttavyāptyā’nityajñānādimān kartopaneyaḥ

pakṣadharmatayā ca nityajñānādimān tathā copaneyaviśeṣayorvirodhena

vyāptipakṣadharmatayorvirodhāt parasparasahakāritāvirahānnānumāna

viśeṣavirodhāditi cenna anityajñānādikartṛjanyatvena vyāptyabhāvāt

jñānādimatkartṛjanyatvavyāpteḥ pakṣadharmatābalebhyaḥ viśeṣāvirodhāt

kevalāyā vyāpteśca pakṣadharmatāyāśca pṛthagupanāyakatvābhāvācca

ekavaiyarthya prasaṅgācca tathā ca nirapekṣatāyāṁ

viśeṣānupasthāpanādeva na virodhajñānaṁ sāpekṣatādaśāyāñca

sahopalambhādeva virodhapratiyoginoḥ siddhyasiddhibhyāṁ

virodhabhāvajñānābhāvācca . liṅgaviśeṣeṇa sādhyaviśeṣeṇa ca eva

virodhe ca viśeṣavirodhaḥ yathā candanaprabhavavahnimānayaṁ

surabhidhūmavattvāt . nanu jñānatvanityatvayoḥ kartṛtāśarīritvayośca

parasparavirudvatvena ekadhargya samāveśāt kathaṁ

nityajñānādikartṛsiddhiḥ, na upasaṁhārasthānābhāvāt . tathāhīśvare

tadbuddhau cāśarīritvakartṛbuddhinityatve ca upasaṁhriyamāṇe viruddhe,

na tu svāśrayasthite ubhayocchedaprasajñāt, na

ceśvarastadbuddhirvopasthitā upasthitau vā dharmigrāhakamānena

tayorvirīdhāpahārāt anupasthite ca tayorvirodhajñānamakiñcikarameva

asmādādi buddhau vyomādau kuvinde muktātmani ca upasthite virodhopa

sahārāt, buddhinityatvayoḥ kartṛtvāśarīritvayoranadhigame’pi

īśvare’śarīrikartṛtvanityajñānādisiddhirapratyūhaiva . ataeva

nityatvāvayavatvayorvirodhajñānamakiñcitkarameveti paramāṇusiddhiḥ .

īśvaratadbuddhyādikaṁ tarkitamiti cenna tarkasya prasañjanasya

saṁśayasya vā’jñāne’sammavāt . syādetat ghaṭādau kṛtisādhyatā

hastādivyāpārādidvāraiva na tu sākṣāta, na ca

pitāputrayorekaghaṭasādhakatvamiva prayatnahastādi vyāpārayoḥ

sādhakatvaṁ vācyaṁ ghaṭārthaṁ hastavyāpārādinā vyāpriyamāṇa

kulālasamīpadeśasthasya hastādivyāpāraśūnyasya

tadghaṭakartṛtvāpatteḥ na ca hastādivyāpāravattā’śarīrasya sambhavati

anyādṛśī ca kṛtisādhyatā na dṛṣṭā, śarīratadvyāpārau cāṅkure bādhitāviti

karturapi bādhaḥ . anyathā tadanumānātkṣetrajña eva kartā kṣitau ca

anumīyate buddhyādimatparātmanoyogyānupalabdhibādhābhāvāt

śarīravyāpāradvāraiva kṣetrajñasya hetutvāt śarīravyāpārasya cāṅkure

bādhāt bādhitaiti cettarhi kartṛmātrasyāpi taddvāraiva

ceṣṭetarakāryakartṛtvadarśanāt tatrāpi kartṛmātre bādho’pi . evañca

kṛtisādhyatve śarīravyāpārajanyatvaṁ prayojakamiti saevopādhiḥ . evaṁ

jñānecchayorapīcchākṛtidvārā janakatvamiti kathaṁ dvāraṁ vinā

kṣityādau janakatvamiti . ucyate . janyamātre hastādijanakakṛtitvena na

janakatvaṁ ceṣṭāyāṁ kṣityādau ca vyabhicārāt ghaṭādau ca tathā

janakatvamiti janyamātre kṛtimātrasya

janakatvavirodhiviśeṣayorjanyajanakabhāve bādhakaṁ vinā

sāmānyayorapi tathābhāvaniyamāt . na hi viśeṣe viśeṣaprayojakatvena

sāmānyaprayojakatvavirodhaḥ . ceṣṭetara kārye śarīradvāraiva

kṛterhetutvāt tena vinā kṣityādau na kṛtisādhyatvamiti cet

ceṣṭetarakāryamātre śarīravyāpārakṛtitvena janakatve kṣityādau

vyabhicārāt . kintu tadviśeṣaghaṭādau ityuktatvāt . na

caivamāmavātajaḍīkṛtakalevarasya prayatnādeva ghaṭotpattiḥ syāt

hastādivyāpāraṁ vinaiva kṛterhetutvāditi vācyaṁ ghaṭe kṛtau

hastādivyāpārasyāpi hetutvāt . yaduktaṁ kṣetrajña eva kutonānumīyata

iti tatra hastādivyāpārakakṛtimān yadi kṣetrajño’bhimataḥ tadā

hastādivyāpārasyāṅkure yogyānupalabdhibādhāt atha

hastādivyāpārarahitakṛtimānabhimatastadomityucyate sa ṇva

bhagavānīśvaraḥ . ataeva sahabhāvanirūpakatve niyatapūrvavartitvaṁ

kāraṇatvaṁ samavāyyasamavāyinostathātvena nimitte’pi tathābhāvāt

anyathā pratibandhakābhāvānantaraṁ pratibandhakasattve kāryaṁ syāt

pratibandhakābhāvasya pūrvaṁ sattvāt na ca kṛteḥ

sahabhāvanirūpakatvaṁ svataḥ kāryasamaye’bhāvāt tathā

caitatparicāyitavyāpāradvārā tasyāḥ sahabhāvanirūpakatvamataḥ

śarīravyāpāradvāraiva kṛterjanakatvaṁ na kevalāyā ityapāstam

samavāyyasamavāyipratibandhakābhāvānāmavinaśyadavasthatvena

kāraṇatvāt tathaivānvayavyatirekāt tena teṣāmabhāve vināśakṣaṇe ca

kāryam, anyathā prativyakti kāryasahabhāvanirūpaṇe kāryotpatteḥ

prāksahabhāvasya nirūpayitumaśakyatvāt kāraṇatvāniścaye kvāpi

pravṛttirna syāditi, tajjātīyatvasyāvaśyavācyatve vinaśyadavasthaṁ

kathaṁ sahabhāvenāpi vyavacchedyam ataḥ svarūpayogyatārūpā

kāraṇatā tatrāpi, kāryābhāvastu sahakārivirahāt anyathā nimittā nāṁ

pratyekaṁ kāryasahabhāvanirūpakatvena janakatve gauravaṁ

prāgabhāvasya pratiyogyajanakatvaprasaṅgāt anyathā utpanno pi

punarutpadyeta sāmagrīsattvāt . na ca sa eva tatra pratibandhakaḥ

abhāvāntarasyākāraṇatvena tatra kāraṇībhūtābhāva pratiyogitvarūpasya

pratibandhakatvasya prāgabhāvakāraṇatva eva viśrāmāt . na

caikasāmagrī ekadā ekameva kāryaṁ janayati svabhāvāditi vācyaṁ

sāmagrītadvirahasya kāryatadabhāva prayojakatvena sāmagryāṁ satyāṁ

kāryasya, tadabhāve sāmagrīvirahasya kāryābhāvasya vajralepāyitatvāt .

syādetat kartāśarīryeva jñānamanityameva buddhiricchādvāraiva

kṛtidvāraivecchā heturityādi prāthamikaprāptapratyakṣavirodhāt

nāśarīranityajñānādikartṛsiddhiḥ . ataeva śarīramanityameveti niyamānna

kartṛtvena nityātīndriyaśarīrasiddhirīśvare . na cāprayojakaṁ

nirupādhitvena śaṅkākalaṅkānavatārāt kāryatvasakartṛkatvayoryadi

nirupādhikatvamasti tadāpi tulyabalatvena satpratipakṣāt

tatprativandho’stu . na ca kāryatvaṁpakṣadharmatāsattvādbalīyaḥ kartā

śarīryevetyādau tannāstīti vācyaṁ jñānamanityameveti vyāptereva

jñānajanyatvavirodhitvāt evaṁ kāryaṁ jñānajanyaṁ

jñānamanityamevetyanayorvirodha eva avirodhe tu dvayamapi syāt tathā

ca kṣityādau śarīryanityajñāna paryavasāne virodha eva syāt . kiñca

jñānamanityamevetyādau nityajñānāderaprasiddheḥ tadavyāvartakatayā

noyādhiniścayastatsaṁśayovā kāryatvasakartṛkatvavyāptidaśāyāṁ

śarīravyāpāravyabhicārāt upādherniścayaḥ saṁśayovāstītitanna

jñānamanityamevetyādivyāpterasiddheḥ vipakṣe

bādhakābhāvenāprayojakatvāt

nirupādhisahacāradarśanavyabhicārādarśanādeva vyāptigrahaḥ .

nirupādhitvameva vipakṣe bādhakamiti cenna avayavomahāneva teja

udbhūtarūpamevetyādi vyāptigrahāt paramāṇunetrāderasiddhiprasaṅgaḥ .

ataeva cākṣuṣatve’nekadravyavattvasya, sākṣātkāre

viṣayendriyasannikarṣasya hetutvāta tanmūlakavipakṣabādhakena

paramāṇvādisādhakasya balavattvāt paramāṇvādisiddhau

virodhivyāpterbādhaḥ na tu vaiparītyaṁ vipakṣe bādhakābhāvena

tasyābalavattvāditi manyase tarhi jñānādikāryakāraṇabhāvāvadhāraṇāt

tanmūlakavipakṣabādhakena niṣkalaṅka vyāptigrahāt

pakṣadharmatāgrahasahitānnityajñānādisiddhau vyabhicārānna vyāptiḥ .

anyathā sādhyaṁ pakṣātirikta evetyādi

nirupādhisahacārādvyāptigrahabalāt sakalānumānocchedaḥ . vayantu

brūmaḥ . pakṣadharmatābalānnityaṁ jñānaṁ sidhyat buddhiranityaiveti

vyāptipratyakṣeṇa na pratibadhyate’smadādibuddhiviṣayakatvena

bhinnaviṣayakatvāt ekaviṣayavirodhijñānasyaiva pratibandhakatvāt

nityatvānityatvayorekajātīye dravye’virodhāt .

buddhimātre’nityatvāvagamāt kathaṁ tadviśeṣanityatvabuddhiriti cenna

buddhimātrasyeśvarānīśvarabuddhiparatve virodhāt vyabhicārācca

asmadādibuddhiparatve ca bhinnaviṣayatvenāpratibandhakatvāt .

buddhitvaṁ nityāvṛttyevetyavagatamatastatra kathaṁ

nityavṛttitvāvagama iti cenna ubhayasiddhanityāvṛttitvāvagatau

virodhābhāvāt . buddhitvamanityatvavyāpyamavagataṁ

nānityatvābhāvavati jñātavyamiti cet

anityatvavyāpyamanityamātravṛttitvaṁ tatra coktameva . etena kartā

śarīryevetyādyapi jñānaṁ pratibandhakamiti nirastam . nanu

kartṛjanyatvejanyatvaṁ nāvacchedakaṁ kintu ghaṭatvādikameva tenaiva

rūpeṇānvayavyatirekāt āvaśyakatvācca ananugatamapi

janyatāvacchedakaṁ vahnijanyatāyāṁ dhūmatvādivat . atha

ghaṭatvādivajjanyatvamavacchedakaṁ na hi viśeṣo’stīti

sāmānyamaprayojakaṁ tathā ca vahnijanyatve dhūmaviśeṣaḥ

prayojyo’stīti na dhūmasāmānyamagniṁ gamayet tasmādyadviśeṣayoḥ

kāryakāraṇabhāvaḥ tatsāmānyayorapi bādhakaṁ vinā tathātvaniyamaḥ .

na tatra bādhakābhāvāt atra jñānamanityamevetyādi

prāthamikabahuvyāptau bādhāt tulyatvena vyāptisaṁśayādhāyakatvāt .

na ca kāryakāraṇabhāva mūlakatvena kāryatvavyāptirbalīyasīti vācyaṁ

virodhiprāvakṣeṇa kāraṇabhāvasyaivāsiddheḥ . etena dhūmādau

vahnitvaṁ janakatāvacchedakamanugataṁ sambhavatīti hanta

janyatvamanugatamastyato bādhakaṁ vinā na mucyate iti, nirastam .

jñānamanityamevetyādisahacārāvasāyasya bādhakaṁ vinā

pakṣadharmavyāptiparya vasāyitatvena bādhakatvāditi maivam

nirupādhitvena sahacārāvasāyasya sādhakaṁ bādhakaṁ ca vinā

sādhāraṇatve vyāptisaṁśayādhāyakatvāt . anyathā sādhyaṁ pakṣātirikta

eva sukhaṁ duḥkhasaṁbhinnamevetyādi vyāptigrahasya

kāryakāraṇabhāvagrāhakabādhakatve tatsaṁśāyakatve vā

kāraṇānumānocchedanirīhaṁ jagajjāyeta . tasmādyadviśeṣayoḥ

kāryakāraṇabhāvastatsāmānyayoḥ kāryakāraṇabhāvo balavatā

bādhakenāpanīyāte, na cātra tadasti virodhivyāptisādhakasya

vipakṣabādhakasyābhāvāt . navyāstu kāryaṁ kartṛjanyamiti

vyāptito’śarīranityajñānakartrupasthitau jñānamanityamevetyanena

virodhapratisandhāne na tu tāṁ vinā pratiyogyanupasthitau

virodho’nirūpaṇāt tathā copajīvyabādhāt jñānamanityameveti

vyāptijñānamakiñcitkarameva . ataeva pakṣadharmatāvinākṛtaṁ

virodhivyāptijñānaṁ na hetvābhāsatayoktaṁ

virodhipratiyogisiddhyasiddhiparāhatatvaditi

syādetat astu śarīrajanyatvamupādhiḥ na ca

pakṣetaratvarūpavipakṣamātravyāvartakaviśeṣaṇatvāt

sādhanaviśeṣitatvāt sādhanatulyayogakṣematvena

sādhyavyāpakatvāniścayācca nopādhitvaṁ, ceṣṭetarakāryeṣu

śarīravyāpāradvāraiva kartuḥ kāraṇatvāt na hi śarīravinākṛtaḥ kartā

śarīrakriyāṁ ghaṭādikaṁ vā janayati . na ca yatsahakṛtaṁ yajjanakam

tena vinā tajjanakam ato’smāccharīrājranyameva kartṛjanyamiti

sādhyavyāpakatvaniścayāt . pakṣetaratvādau ca

vipakṣabādhakābhāvānna sādhyavyāpakatāniścaya iti teṣāmanupādhitve

vījam . ata eva bādhonnītaṁ vahnītaratvaṁ vahnimattve na dhūmavattve

sādhye ārdrendhanaprabhavavahnimattvaṁ rasavattvena gandhavattve

sādho pṛthivīyamupādhiḥ vipakṣabādhakaisteṣāṁ

sādhyavyāpakatvaniścayāt . na ca sādhanaviśeṣitatvamapi, janyatvaṁ

prāgabhāvapratiyogitvaṁ śarīrajanyatvañca

śarīrakāraṇavattvamanyānirukteḥ itarapadasamabhivyāhāreṇa

janyapadāditarakāraṇakasyaiva pratītistadarthatvakalpanāditi vidhau

vakṣyate . ataeva śarīrikartakatvamupādhiḥ śarīrasahakṛtasyaiva kartuḥ

kāraṇatvāt vyāpyavyāpakakoṭyoraniveśayata eva pramāṇasya

vyāptigrāhakatvāt . śarīrikartṛkatyasakartṛkatvayorna vyāptigraha iti

cenna viśiṣṭāviśiṣṭabhedena vyāpyavyāpakabhāvāvirodhāt . ata eva

janyatve kāraṇajanyatvamanumīyata iti, maivaṁ karturhi

śarṇarasahakāritā kiṁ ghaṭādau kartavye kāryamātre vā svakārye vā

ādye kartā śarīraṁ vinā ghaṭādikaṁ na karotīti kimāyātaṁ kartuḥ

kāryamātrakaraṇe . dvitīye ca kāryamātraṁ kartṛjanyamiti na tvayā

svīkriyate svīkāre vā śarīrājanyamapi kāryaṁ kartṛjanyamiti

sādhyāvyāpakatvam . tṛtīye tu na svajanyatvaṁ

svajanyatāvacchedakamātmāśrayāt . tathāpi yatra kartṛtvamasti tatra

śarīrajanyatvamāvaśyakamiti tasya sādhyavyāpakatvaṁ

tulyayogakṣematvena hetuvyāpyatāsaṁśayādhāyakatvena

sandigdhopādhitvaṁ veti cenna lāghavena bādhakaṁ vinā kartṛjanyatve

sati janyatvamavacchedakaṁ na tu śarīrajanyatvaṁ gauravāt tathā ca

śarīṁrajanyatvaṁ na sakartṛkatvavyāpakaṁ ghaṭādau tvārthaḥ samājaḥ,

ghaṭatvena śarīrajanyatvanityamāt na tu vyāpakatvaprayukte

mānābhāvāt, śarīrajanyatvaṁ na sakartṛkatvavyāpakaṁ

tadyāpyajanyatvāvyāpakatvāt nityatvavaditi bādhakāt hastādināpi

kartṛtvanirvāheṇa śarīrasyāprayojakatvāt

sākṣātprayatnamiśceyajanyatvasya sādhanavyāpakatvācca .

śarīrikartṛkatvamapi nopādhiḥ janyamātre kartuḥ parīrasahakāritāvirahāt .

atha yadviśeṣayoḥ kāryakāraṇabhāvastatsāmānyayorapi bādhakaṁ

vidhakaṁ vinā tathā niyama iti tvayā niraṭaṅki tathā ca

kartṛviśeṣaśarīrajanyaviśeṣayoḥ kāryakāraṇabhāvaniyamāt

kartṛmātraśarīrajanyamātrayo rapi tathābhāvaḥ tathā ca śarīrajanyatvaṁ

kartṛtāvacchedakamiti bhavatyupādhiḥ . nacaivaṁ

ṣaṭavaccharerajanyatvaṁ sakartṛkatvavyāpyaṁ na vyāpakamapīti vācyaṁ

ubhayasiddhasakalasakartṛtvavṛttitvena sādhyavyāpakatānirṇayāt

janyatve’pi sakartṛkatvavyāpakatvagrāhakamastīti cettarhi ubhayatra

grāhakasāmye vinigamakābhāvāt vyāptisa śayādhāyakatvena sandigdha

upādhirvyā pyatvāsiddhirvā . hetuvyāpyatāsaṁśayāthāyaka eva

sandigdhopādhiḥ na ca sādhyavyāpakatve sādhanāvyāpakatve vā,

ubhayathaivāsandehāt . na ca vācyaṁ

śarīrajanyatvayoranvayavyatirekajñāme janyatvasakartṛkatvayostadgraha

ābaśyaka iti lāghavāt tayoreva vyāptigraho na tūpādhisādhyayoḥ

hetuvādhyayoranvayavyatirekajñānāt śarīrajanyatvānavagame’pi bhavatīti

vinigamakamiti, yato na kartṛmātrajanyamātrayoranvayavyatirekābhyāṁ

vyāptigrahaḥ kartṛmātrasya vyatirekābhāvāt . kintu

viśeṣayoranvayavyatirekeṇa kāryakāraṇabhāvena vā

sāmānyayostathātvagrahasrau ca tulyāveveti ceducyate . astu tāvat

ghaṭatvavat janyatvaśarīrajanyatvaṁyorapi kartṛjanyatāvacchedakatvena

sakartṛkatvavyāpyatvaṁ grāhakasamānatvāt

vinigamanābhāvādvirīghābhāvācca sakartṛkatvavyāpakatvantu

śarīrajanyatvasya kutaḥ, ghaṭatvavadvyāpakasyāpi

janyatāvacchedakatvāt . ubhayasiddhasakartṛke’nvayavyatirekābhyāṁ

śarīrajanyatvasya vyāpatvakagraha iti cenna śarīrajanyatvavinivedyatvena

tulyanyāyena prathamaṁ kartṛjanyatve janyatvamavacchedakaṁ

kḷptamiti tadvirodhena śarīrajanyatvasya

sakartṛkatvavyāpakatvānavagamāt . ataeva na saṁdigdhopādhitvam .

nanu ghaṭādau śarīrajanyatve kartṛjanyatvamanugatamavacchedakaṁ

bādhakābhāvāt na ca lāghavādghaṭatvādikameva tathā, kartṛjanyatve’pi

janyatvasyātathātvāpatteḥ . evaṁ śarīrajanyatvasya vyāpyaṁ

sakarvṛkatvaṁ vahnerdhūma iveti bhavatyupādhiḥ . kiñca kartṛjanyatve

janyatvaṁ śarīrajanyatve vā sakartṛkatvamavacchedakamiti saṁśaye’pi

na hetoḥ sādhyavyāpyatāniścaya iti cettarhi ghaṭādau kartṛjanyatve

gṛhīte tasya śarīrāvacchedakatvaṁ grahītavyaṁ ghaṭe ca

ghaṭatvabajjanyatvamapi bādhakaṁ vinā kartṛjanyatāvacchedakaṁ

gṛhītamatojanyabhātre kartṛjanyatvānna śarīrajanyatve tadavacchedakaṁ

prathamagṛhītopajīvyavirodhāt . ataeva na tasya hetau

vyāptisaṁśayādhāyakatvamapi .

etenānaṇutvakṣityavayavavṛttyanyatvādaya upādhitvena nirastāḥ

janyatvasya sādhyavyāpyatvena teṣāṁ sādhyāvyāpakatvāt . tathāpi

kṣityādikaṁ na kartṛjanyaṁ śarīrājanyatvāt śyāmavaditi

satpratipakṣo’stviti ceta na asya

prasiddhakartṛjanyatvābhāvaviṣayakatvāt apratīta

pratiyogikasyābhāvasya nirūpayitumaśakyatvāt sthāpanānumānañca

pakṣadharmatābalāt

prasiddhakartṛbhinnakartṛkatvasādhakamatobhinnaviṣayakatvānna

pratibadhyapratibandhakabhāvaḥ . ataeva

tadvyāpakarahitatvādikamabhāvasādhakaṁ bādhakamapāstaṁ tasya

prasiddhābhāvaviṣayakatvenāprasiddhābhāvāviṣayakatvāt .

vyaktisādhakasya viśeṣato’prasiddhavyaktisādhakatvaniyamāt

anyathānumānavaiyarthyāt . kartṛjanyatvamanugataṁ ghaṭādau

prasiddhaṁ yat sādhyaṁ tadabhāvo mayā sādhyata iti cet

kartṛjanyatvamanugatamapi pakṣadharmatābalena prasiddhaṁ

kartāramādāya paryavasyati tadabhāvastu prasidasya

karturabhāvamādāya siddhyati nāprasiddhasya anugatasyāpi

kartṛjanyatvasya tadabhāvasya ca, kartṛvyaktighaṭitatvāt anyathā

vyaktitadabhāvāsiddhiprasaṅgāt . nacaivaṁ satpratipakṣocchedaḥ tasya

gotvādyekabhāvābhāvaviṣayakatvāt . etena jñānatvaṁ na nityāvṛtti

jñānamātnavṛttidharmatvāt smṛtitvavat, jñānaṁ na

nityaguṇavṛttiguṇatvavyāpyajātiyogi cetanaviśeṣaguṇatvāt sukhavat ātmā

na nityaviśeṣaguṇādhāravṛttidravyatvāparajātimān vibhutvāt

gaganavadityādyapāstaṁ, prasiddhanitye vyomādau prasiddhāyāśca

rūpatvajalatvādijātervyatirekaviṣayatvāt aprayojakatvācca . kiñca

kṣityādau śarīrājanthatvamasiddham adṛṣṭadvārā tajjanyatvāta

nacādṛṣṭādvārakajanyajñānājanyatvaṁ hetuḥjñāne

janyatvaviśeṣaṇasyāvyāvartakatayā vyarthatvāt . na ca sthāpanāyāṁ

pakṣaviśeṣaṇe’pyeṣa doṣaḥ prameyoghaṭa

itivattaduparaktabuddheruddeśyatvāt api ca śarīrājanyatve

vyarthaviśeṣaṇatvaṁ lāghavenājanyatvasyaiva vyāpyatvāt . na ca

niṣprayojanaviśeṣaṇamasiddhaṁ vyāptigrahopayuktaviśeṣaṇavat,

pakṣadharmataupayikaviśeṣaṇasyāpi saprayojanatvāt

vyabhicāravārakasyāpi sārthakatve ‘numitiprayojakatvasyaiva vījatvāt .

vyabhicāravārakaviśeṣaṇavatyeva vyāptigraha iti cet na nirviśeṣaṇe’pi

gotvādau vyāptigrahāt . tatrāpi vyaktiviśiṣṭavyāptigraha iti cenna

svatovyāvṛttagotvasyāvyabhicārāt anyathānyonyāśrayāt . api ca

vyabhicāravārakaviśeṣaṇavatyeva vyāptigrahaityaprayojakaṁ

sahacāradarśanādisattve tadabhāvena vyāpti grahāvilambāt .

vyabhicārāvārakaviśeṣaṇa śūnyaeva vyāptigraha iti cenna prameyatvena

jñāyamānedhūme vyāptigrahāt . atha

tatropāttavyabhicārāvārakabiśeṣaṇatvaṁ vivakṣitaṁ na ca tatra

prameyatvaṁ viśeṣaṇamupāttamiti cemra virodhāt na hi tatropāttaṁ

tena śūnya ñceti saṁbhavati . yadviṣayakatvena parāmarśaḥ

kāraṇamanumitau talliṅgaṁ prakṛte ca vyabhicārādanyathāsiddheśca na

viśeṣaṇaviṣayakatvena tattvamiti cenna dhūmasyāpyatattvāpatteḥ

vyabhicārāttadviṣayatvenānumityakāraṇatvāt .

athaikamavacchedakamaparatra vyāptiḥ yadvā lāghavena

vyāsajyavṛttirekaiva vyāptiriti viśiṣṭavyāptyarthā tatra

viśeṣyatāvacchedakasya vyāptyanavacchedakatvaṁ viśeṣaṇasya

tadavacchedakatvamiti niyamāt . ekavṛttitvabādhe satyeva

vyāsajyavṛttitvamiti vyāpteśca na śarīrajanyatvābhāve nīladhūmādau ca

vyāptiriti viśeṣamātre sā, tathā ca svarūpāsiddhiḥ . tadvāraṇārthaṁ

viśeṣaṇābhidhāne vyāpyatvāsiddhiriti cenna

avyabhicārasyānaupādhikatvasya vā viśiṣṭe nīladhūsādau sattvena

tadvyatirekasādhane bādhāt . na ca viśeṣyatvamupādhiḥ

sādhanavyāpakatvāt . kiñca saurabhaviśeṣavaddhūmarahitabhidaṁ

candanaprabhavavahnirahitatvāt

nirdhūmo’yamārdrendhanaprabhavavahnirahitatvādityādāvapi

viśeṣābhāvena kārthyaviśeṣānumānaṁ na syāt

vahnirahitatvādikañcopāghirbhavet

vyatirekiṇyaṣṭadravyātiriktadravyānāśritatvaṁ hetvabhāvavyāpyaṁ na

syāt dravyānāśritatvasyaiva vyāpyatvāt svamadhye gandhasyaiva

vyañjakatvādityādau tvayāpyasiddhivārakaviśeṣaṇasvīkārāt . api ca

gauraveṇa viśiṣṭasya vyāpakatāpi na syāt tathā ca sthāpanānumāne

upādānagocarāparokṣajñānacikīrṣākṛtimajjanyatā

dhūmenārdrendhanaprabhavavahnirghaṭatvena śarorajanyatvamapi

nānumīyeta . yattu janyānyonyābhāvāpekṣayā

śarīrajanyānyonyābhāvasyālpatvātteṣāmeva vyāpyatvamiti viparītameva

lāghavamiti tanna virodhābhāvena bahūnāmalpasya ca vyāpya tvāt snehe

śītasparśavattvajalatvayorgandhābhāve’pṛthivītvapṛthivītvābhāvayoriva .

anyathā nīladhūmasyaiva vyāpyatve dhūmamātrasyāvyāpyatvaprasaṅgaḥ

kiñca tvannaye bahvanyonyābhāvāpekṣayā janyatvātyantābhāvasyaiva

vyāpyatā syāt ekatvāt prameyatvādyanantadharmaviśiṣṭe vyāptāvapi

prayojanābhāvānnānumāne tadupanyāsaḥ . atha lāghavena janyatvasya

śīdhrīpasthitikatayā janyatvābhāvatvena śīghraṁ vyāptigrahaḥ na tu

śarīrajanyatvābhāvatvena vilambitapratītikatvāt . yatra

viśeṣaṇaviśeṣyānyatarābhāvavati sādhyaṁ tatra viśiṣṭābhāvasyāpi

vyāptiriti cenna evaṁ sati utpattimattve sati sattvādikamanityatvaṁ

sakatṛaikatvavyāpyatayā na nirgṛhyeta śīdhropasthitikatayā

ghaṭatvādereva tathātvāt . yadi ca māmānyaviśeṣabhāvādvirodhābhāvena

nobhayasyāpi vyāpyatvaṁ tadā śarīrājanyatvajanyatvābhāvayorapi tulyam

.. kiñca śarīraṁ janyatvaṁ viśiṁṣadabhāvamapi viśinaṣṭi na tu sākṣāt,

tathā ca śarīrajanyatvābhāvo’khaṇḍa eva heturato na vyartha viśeṣaṇatā .

na cātra viśiṣṭābhāvo viśeṣyābhāva eva kṣityādāvajanyatāpatteḥ . ataeva

sthāpanāyāṁ śarīrajanyatvamupādhiḥ

sādhyābhāvavyāpyābhāvapratiyogitvena sādhyavyāpakatvaniyamāt .

vyarthaviśeṣaṇe’dhikaṁ nigrahasthānamiti cenna hetudvayopanyāse

hyadhikam . atra tu viśiṣṭameva heturiti viruddhasthala uktamiti .

ucyate . nīlladhūmādau vyāptirastyeva anyathā viśeṣāṇāmavyāpyatve

nirāśrayā vyāptiḥ syāt nīlatvamapi na vyāpyatāvacchedakaṁ gauravāt

kintu dhūmatvameva daṇḍatvena kāraṇatve rūpamiva dhūmatvañca na

nīlinni kintu tadāśraye dhūme iti na nīladhūmasya hetutvam nīladhūme

nīlasya viśeṣaṇaṁtve tadviśiṣṭe na dhūmatvam, upalakṣaṇatve ca

dhūmatvamiti . kiñca . vyāpyatāvacchedakasyaiva

hetutāvacchedakatvamiti na nīladhūmatvaṁ tathā . nacaivaṁ

dhūmatvasyāvacchedakatve’pi sāmagrīsattvāt

nīladhūmādanumityutpattau hetvābhāsatvaṁ na syāt

anumitipratibandhakasya tattvāditi vācyaṁ tadabhāve’pi

nīladhūmaprayuktasādhyavatpratyayasya bhramatvena

tatkāraṇatvasyābhāsatvasambhavāditidik .. evañca śarīrājanyatve’pi na

śarīramavacchedakaṁ gauravāt yena viśeṣeṇa vinā vyāptirna gṛhyate

tasyaiva vyapyatāvacchedakatvaniyamāt . ataeva gandhasyaiva

vyañjakacādityatrāprasiddhena gandhādiṣu madhye iti viśeṣaṇaṁ vinā

vyaptirgrahītuṁ na śakyate ityasiddhivārakaṁ viśeṣaṇaṁ sārthakameya .

surabhidhūmaviśeṣādau ca candanaprabhavāgnyādeḥ kāraṇatvāt

kāraṇābhāvasya kāryābhāvaprayokatayā vyāpyacaniśvayaḥ vyāpake ca na

vyarthaviśeṣaṇatā viśiṣṭasya kāraṇatvena vyāpakatvāt

viśeṣavyatirekisthale vipakṣabādhakenānanyagatikatayā viśiṣṭasya

vyāpakatvāt viśiṣṭābhāvasya hetvābhāvavyāpyatvaṁ yatra ca

vipakṣabādhakaṁ nāsti tatra viśiṣṭasya vyāpakatāpi na yathā

sakartṛkatve . nāpi śarīrajanyatvābhāvo ‘khaṇḍohetuḥ yadi hi

śarīrajanyacaṁ sakartṛkatvaprayojaka syāt tadā tadabhāvaprayuktaḥ

sakartṛkatvābhāva iti tasya sādhyavyapyatā syāt na caivam, janyatvaṁ

lāghavāttathā . tathā cājanyatvamevopādhiḥ sādhyavyāpyābhāvaḥ

sādhyābhāvavyāpaka iti niyamena tasya sādhyavyāpakatāniścayāt

sakartṛkatva śarīrajanyatvayorvyāptyabhāvena tadabhāvayorapi

vyāptyabhāva iti vyāptyatvāsiddhatvācca . ataeva śarīrajanyatvābhāvasyā

kartṛkatvavyāpyatvāt tadabhāvayorapi vyāpyavyāpakabhāva iti nirastam

śarīrajanyatvasya sakartṛkatā’prayojakatvat na cājanyatvaṁ

pūrvasādhanavyatirekatvena nopādhiḥ satpratipakṣocchedaprasaṅgāditi

vācyaṁ sthāpanāyāṁ yatrābhāsatyaṁ tatra viśeṣādarśanadaśāyāṁ

satpratipakṣe pūrvasādhanavyatirekasya

sādhyāvyāpakatvenānupādhikatvāt yathā śabdo’nityoguṇatvādityatra

śabdonityo vyomaikaguṇatvādityādinā satpratipakṣe guṇatvābhāvo

nopādhiḥ jalaparamāṇurūpe sādhyāvyāpakatvāt .

nacaivamanaikāntikatvameva tadodbhāvyaṁ satpratipakṣamupekṣya

tasyodbhāvānarhatvāt . kiñca prāgabhāvapratiyogitve sati

samavetatvasya tatpratiyogitve sati sattvasya, sattve sati

utpattimattvasya vā hetutve, eṣāmanyataṁ mavyatireka upādhiriti na

pūrvasādhanavyatirekaḥ . ataeva janyatvasya nopādhitvaṁ dhvaṁse

sādhyāvyāpakatvāditi na doṣaḥ . anye tu yanniścaye yannirūpitā

vyāptiryena viśeṣaṇena vinā na gṛhyate tatra viśiṣṭaṁ

vyāpyatāvacchedakam akartṛkatābhāvaniṣṭhavyāptau ca śarīraṁ vinaiva

pratiyogitayājanyatvamavacchedakaṁ kalpyamiti na

śarīrajatyatvamavacchedakaṁ dhūme nīla iva atogauraveṇa

śarīrajatvatvaṁ sapratiyogitayā nāvacchedakamiti

vyāpyatāvacchedakābhāvānna śarīrajanyatvābhāvo’kartṛkatvavyāpyaḥ .

vyābhicārābhāvāttatheti cenna kṣityādāvavyabhicārāt anyathā

kṣityādikaṁ nādṛṣṭahetukaṁ śarīrajanyatvābhāvādityapi syāt . nanvasta

tāvadaśarīranityajñānādikartranumitistathāpi

sānumitirayathārthaivāśarīre kartṛtva jñānatvāt jñānecchāyatneṣu

nityajñānatvāt śarīrājanye sakartṛkatvajñānatvāt ghaṭaḥ kartā

ghaṭajñānādikaṁ nityaṁ vyoma sakartṛkamitijñānavaditi sādhyaṁ,

nacopajīvyabādhaḥ anumitirhyupajīvyā na tu tadyāthārthya mapīti cenna

kartṛkāryayornirupādhikāryakāraṇabhāvena tasyāprayojakatvāt anyathā

parvate vahnyanumitira yathārthā ubhayasiddhavahnimadbhinne

vahnijñānatvādityādinā sakalānvayavyatirekyucchedaḥ .

kiñcānumiterayāthārthyamanena jñāpyaṁ, na tu kāryaṁ tathā ca

doṣādutpannasyānena jñāpane tatrāyameva doṣodoṣāntaraṁ vā nādyaḥ

anyonyāśrayāt utpanne tasmin jñāpanaṁ jñāpakādeva

tasmāddoṣāttadutpattiriti . nāntyo’siddheḥ . tarkāpariśuddhistu na

dūṣaṇam, yadīśvaraḥ kartā syāt śarīrī syāt, prayojanavān anityajñānavān

syāt, kṣityādi sakartṛkaṁ syāditi tarkāṇāṁ viparyaye

āśrayāsiddhivyarthaviśeṣaṇatādinā viparyayāparyavasānenābhāsatvāt .

nanu kṣityādāvekartṛsiddhiḥ kutaḥ? ekakartṛkatvena vyāptyabhāvāt na

ca lāghavāt, tasyāpramāṇatvāt . sakartṛkatvamānādeva tatsiddhiriti cet

na tāvadanumitimātre lāghavaṁ sahakāri, vyabhicārāt mānābhāvācca na

hi liṅgaparāmarśe sati tadvilambenānumitervilambo yena tat sahakāri

syāt . nāpi ladhvanumitau, anyānyāśrayāt nāpi vyaktyanumitau dhūmena

vahnyanumitāvekadvitvādisaṁśayābhāvāpatteḥ . sādhakābhāvena

nānātvāsiddhau kartṛsiddherevaikakartṛsiddhiriti cet na

ekatvasādhakābhāvenaikatvāsiddhau kartṛsiddhireva nānāsiddhirityasyāpi

suvacatvāt . atha yamanālambamānā’numitiḥ pakṣe na

sādhyasaṁsargaṁ viṣayīkaroti sa pakṣadharmatābalāt siddhyati na

tvadhikamapi tathā ca dvitīyaṁ kartāraṁ na viṣayīkurvatyapi kartāraṁ

viṣayīkarotyeveti na dvitīyamavagāhate . ekastu kartā siddhyati

tadaviṣayatvena kartṛviṣayaiva na syāt ekaviṣayatvābhāvena

nānāviṣayatvābhāvasyāpyabhāvāt tadghaṭitatvāttasyeti cedevaṁ tarhi

kartrekatvamapi na viṣayaḥ syāt ekatvaviṣayatvaṁ vināpi

kartṛviṣayatvasambhavāt . vastugatyaikaḥ siddhyati natvekatveneti cenna

ekatyāsiddhyā vastugatyaika iti jñātumaśakyāt tathā ceśvare

ekatvānekatvayornityasaṁśaya iti .

ucyate . yatra pramāṇe laghuguruviṣayatā sambhavati tatra

lāghavasahakareṇa kārṣyatāvyāpyatāgrahaṇe pratyakṣe

vṛttinimittagrāhake upamāne śabdaśaktigrāhake’numāne ca

tathāvidhapramāṇamātre ca sakalatāntrikaiḥ sahakāritvakalpanāt evaṁ

lāghavamevaṁ gauravamiti jñānānantaraṁ bādhakaṁ vinā laghūnāmeva

kāraṇatvakāryatvavyāpyatvapravṛttinimittatvaśabdaśakyatvānāṁ

jñānadarśanāt . tatrāpi lādhavānādare śabdaśakyatvādisaṁśaye

tanmūlakavyavahārīcchedo vinigamakābhāvāt, so’yaṁ vicāramārabhate

lāghavañca tadaṅgaṁ nādbhīkurute iti mahāsāhasam . nanvevaṁ

vastugatyā nānākartṛkeṣu ghaṭatvena kulālakartṛkatvānumāne’pi

bādhakānavatāradaśāyāṁ lādhavādekakartṛsiddhiḥ syāt na ceṣṭāpattiḥ

anumityanantaraṁ nānātvaikatve saṁśayāditi cenna tatrāpi lāghavena

kṛrtrekyameva siddhyati tatsandehastu jñānaprāmāṇyasaṁśayāditi

paścānnānākartṛkatvasādhakapramāṇādevaikakartṛkatājñānaṁ tatra

bādhyate na caivaṁ kṣityādikartaryapi

prābhāṇyasaṁśayādekatvānekatvasaṁśayodurucchedaḥ ekatva

bādhakasyābhāvena prāmāṇyaniścayāt . nacaikatvasādhakābhāva eva

bādhaḥ, anubhitereva lāghavasahakāreṇaikatvasādhanāt . anye tu

kṣitikartā aṅkurakartrabhinnaḥ aśarīrakartṛtvāt

aṅkarakartṛvadityabhedānumānādeva kartṛsiddhviḥ na ca kṣitikartā

aṅkurakartṛbhinnaḥ aṅkurākartṛtvāt kulālavaditi matpratipakṣaḥ

anityajñānānāmāśrayatvasyopādhitvādityāhuḥ tatrāpyaprayojakatve

bhedāmedayorgauravalāghave eva śaraṇam . tathāpi kathaṁ

nityasarvaviṣayajñānasiddhiḥ . pakṣadharmatābalā diti cet

vyāpakatvāgrahāt na ca vinānupapattiṁ so’pi viṣayaḥ

vyatirekavilayāpatteḥ . atra prāñcaḥ yamarthamanālambamānānumitiḥ

pakṣe sādhyasambandha viṣayīkaroti sa pakṣadharmatābalāt siddhyatīti

pratītyanupapattimūlako’nvayī pratītyanupapattyā ca vyatitekī

tadihānādidvyaṇukādi pravāhasya pakṣatve

tadupādānasyānādijñānagocaratvaṁ

vinānopādānagocarajñānajanyatvamanādikāryapravāhasyānumiti

rālambate anāditaiva ca nityatā sarvamuktāvapi

tatsattvamanādibhāvatvāt pakṣatadupādānaviṣayataiva sarvaviṣayatā

lāghavāttu tāvadviṣayakamanādyekameva jñānaṁ siddhyati na tu nityāni

nānājñānānīti . navyāstu anityajñānājanyatvena pakṣabiśeṣaṇāt jñānaṁ

sidhyat nityameva siddhyati anitye bādhāt . vācaspatimiśrāstu

lāghavādekajñānasiddhāvutpattimato’nādikāryapravāhaṁ

pratyajanakatvāt pariśeṣeṇa nityajñānādisiddhiḥ niyataviṣayatā ca

jñānasya kāraṇādhīnā kāraṇañca nityajñānānnivartamānaṁ niyataviṣa

yatāmādāya nivartata iti sarvaviṣayatvasiddhiriti .

ṣaṭpadārthīpratipādakavedakartṛtvena īśvarasya

ṣaṭpadārthīgocarasākṣātkāravattvena vā sārvajñyaṁ

ghaṭākāśasaṁyogaṁ pratīśvarasya kartṛtvāt ghaṭādigocaramapi jñānaṁ

siddhamiti kecit . nanu ghaṭādīnāṁ kathamīśvarasya kartṛtvaṁ

ghaṭaīśvarakartṛkaḥ kāryatvāt kṣitivaditi cenna ghaṭasya dvikartṛkatayā

taddṛṣṭāntena kṣityāderapi dvikartṛkatāpatteḥ tathā ca ghaṭavat kṣitiḥ

kṣitivadghaṭa itīśvarānanyakāryakartṛtvena kāraṇatā na tu

dvikartṛkatveneti cet tarhi neśvarakartṛkatvena kāraṇatā kintu

kartṛtveneti maivaṁ jñānādīnāṁ nityatvena sarvaviṣayatayā

ghaṭādyupādānaviṣayatvamapīti kathaṁ na teṣāṁ ghaṭādikāraṇatvaṁ

kulalādijñānatulyatvāt . tadāhurācāryāḥ paramāṇudṛṣṭādhiṣṭhātṛsiddhai

jñānādīnāṁ nityatvena sarvaviṣayatve vemādyadhiṣṭhānasyāpi

nyāyaprāptatvāt na tu tadadhiṣṭhānārthameveśvarasiddhiriti ahaṁ

sarvasya prabhavīmattaḥ narvaṁ pravartate

ityāgamāccāyamarthovyavaseyaḥ . atheśvarasya sarvajñatve

sarvaviṣayabhrānterjñāne īśvaro’pi bhrāntaḥsyāt bhramasyeva tasyāpi

bhramaviṣayaviṣayaka tvāditi cet rajatatvaprakārakajñānavānayamiti

jñānaṁ na bhramaḥ abhrāntasya tathātvāt . idaṁ rajatamitijñāne

rajatatvaṁ prakāraḥ tena sa bhramaḥ īśvarajñāne ca

rajatatvaprakārakatvaṁ prakāra ini na bhramaḥ ataevāsmadādirapi

bhrāntijño na bhrānta iti . syādetat prayojanaṁ vinā kathamīśvaraḥ

pravartate? sukhasyābhāvāt adharmābhāvena nirdukhatvāt . karuṇayā

pravartate iti cettarhi parasukhaduḥkhaprahāṇe prayojane tathā ca

sukhinameva sṛjenna nārakiṇam . dharmādharmaparatantratvāt

tadamurūpaṁ phalaṁ prāpaṣatīti cettarhyāvaśyakatvāt

karmanirmitameva jagadvaicitryamastu kimīśvareṇa

anapekṣitakīṭādijñānavatā karmanirapekṣatva caikadaiva sadā ca

sargapralayau syātāṁ jñānādīnāṁ nityatvāt kiñca tatpayatnasya

karuṇājanyatvena śarīrādijanyatāpattau saṁsāritāpattiḥ na .

īśvarānabhyupagamena vicārasyāśrayāsiddhatrāt tamabhyupagamya

pṛcchasi cet ākaṇṇeya jagataeva tadicchāviṣayatvena

sveṣṭasādhanatājñānasattvāt . vastutastu

kṣityāditattadasādhāraṇakramikādṛṣṭādisāmagrī īśvarajñānādayo yadā

yadā bhavanti kṣityādikaṁ karotīti vyavahāraḥ

sargapralayāsādhāraṇakramikādṛṣṭādisāmagrīsamayavartitvameva

tadicchāyāścikīrṣāsaṁjihīrṣātve nacaivaṁ kiñcijjanya jñānādineti vācyaṁ

kṣityādīnāṁ kāryatvena jñānajanyatayā nityajñānādīnāmapi janakatvaṁ

sukhādiśabdayorātmākāśādivat . nanvaśarīrāt kathaṁ

vedaghaṭādiśabdavyavahārasaṁ pradāyaḥ . ucyate

sargādāvadṛṣṭopagṛhītabhūtabhedānmīnaśarīrotpattāvadṛṣṭavadātmasaṁ

yogādadṛṣṭasahakṛtaprayatnavadīśvarasaṁyogādvā

sakalavedārthagocarajñānādvivakṣāsahitānmīnakalevarakaṇṭhatālvādikriy

ājanyasaṁyogādve dotpattiḥ . evaṁ

kulālādiśarīrāvacchedenādṛṣṭasahakṛtaprayatnavadośvarasaṁyogātta

dbuddhīcchāsahitaceṣṭotpattau sakalaṣaṭānukūlavyāpāro ghaṭotpattiḥ .

evaṁ prayojyaprayojakajñānāya vyāpārābhi mataśarīrāvacchedenāpi

adṛṣṭasahakṛteśvarajñānecchāprayatnādeva vāgvyavahāraḥ,

tatastatsuśīlo bālovyut padyate so’yaṁ bhūtāveśanyāyaḥ . yattu yathā

lipyādinā mauniśloko’numāya paṭyate tathā

sargāntarotpannatattvajñānavatā bhogārtha sargādāvut pannena

manvādinā sarvajñena īśvarābhiprāyasthavedaḥ sākṣātkṛtyānūdyate

tato’grimasaṁgradāyaḥ sa eva kāyavyūhaṁ kṛtvā vāgvyavahāraṁ karotīti

mataṁ tanna pratisargādyanantasarvajñakalpanāyāṁ gauravāt teṣāmeva

kṣityādikartṛtvasambhavena īśvarā nanugamācca . etena sargādau

sargāntarasiddhayoginaeva kṣitikartāraḥ santviti nirastaṁ

sargādāvanantasarvajñasiddhiśca kiṁ pramāṇāntarāt

kṣityādikartṛgrāhakādvā nādyastadabhāvāta nāntyaḥ

anādidvyaṇukādikāryapravāhasya

sakartṛkatvānumānādlāghavasahakṛtādekasyeva sarvajñasya siddheḥ ..

athe śvarajñānamūlakaśabdaśaktigrahe

prayojyavyāpārānumitaghaṭajñāne ghaṭaśabdasya kāraṇatāgrahobhramaḥ

syāt tadīyajñānasya nityatvāt tathā ca tajjanyaghaṭaśabdaśaktigrahasya

bhramatve sakalaśabdajñānaṁ bhramaḥsyāt

bhramaparamparāmūlakatvāt anityasarvajñamūlakaśabdatvagrahe ca

nāyaṁ doṣa iti cenna vyāpārānumitamidaṁ ghaṭajñānaṁ

ghaṭapadajasyamiti jñānasya śabdaśaktigrahakāraṇasya bhramatve’pi

ghaṭapadaṁ ghaṭaśaktamiti jñānasya yathārthatvāt viṣayābādhāt na ca

bhramamūlakatvena tasya bhramatvamanumeyaṁ tadaṁśe

vyāghikaraṇaprakārābhāvenābādhāt bādhitaviṣaṣayatvasyopādhitvācca .

atra ghaṭamānayeti śabdānantaraṁ sūtrasañcārādhiṣṭhitadāruputrasya

ghaṭānayanavyavahāradarśanādbālo ghaṭapade vyutpadyate

tanmūlakaśābdajñānamapi na bhramaḥ tasyāpi bhramatve prayojya

vyavahārādidānīṁ vyutapattirna syāt kimayaṁ prayojyaścetana

vyavahārādvyut panno’cetanavyavahārādveti saṁśayasya

vajralepāyamānatvāt .. viśvataścakṣuruta viśvato mukhoviśvato bāhuruta

viśvataḥ pāt . saṁ bāhubhyāṁ dhamati saṁpatatrairdyāvābhūmī

janayatyeka evetyādi śrutayaḥ . uttamaḥ puruṣastvanyaḥ

paramātmetyudāhṛtaḥ . yolokatrayamāviśya vibhartyavyaya īśvaraḥ

ityādayaḥ smṛtayaśca vahvyomānatvenānusandheyā iti . khaṇḍanakṛtā tu

īśvagviṣaye praśnādyanupapattyu panyāsena vyatirekamukhena īśvarasya

prāmāṇikatvamurarīkṛtaṁ yathā tathāhīśvarasadbhāve kiṁ pramāṇamiti

bruvāṇaḥ prativaktavyaḥ kiṁśabdo’yamākṣepārthye vā 1 kutsitārtho vā 2

vitarkārtho vā 3 praśnārtho vā 4 syāt . tatra yadi prathamaḥ pakṣaḥ

tadeśvarasadbhāve nāsti pramāṇamityuktaṁ syāt tathā ca sati na

pratijñāmātrātsādhyasiddhiriti hetvādikaṁ vācyaṁ bhavati . tacca

bhavatā nābhyadhāyi tasmānnyūnatvaṁ doṣaḥ . ataeva na dvitīyaḥ,

īśvarasadbhāve kutsitaṁ pramāṇamityasyāpi pratijñāmātratvāt . api ca

sādhyāsādhakatvādvā 1 tat kutsyate bhavatā anyathā 2 vā . anyathā

cedalaṁ tadudbhāvanayā sādhyasiddherapratyūhatvāt . nāpi prathamaḥ

pramāṇañca sādhyāsādhakañceti vyāghātāt . gauṇo’yaṁ pramāṇaśabda

iti cenna pramāṇatvayogini yadyayaṁ pramāṇaśabdaprayogaḥ . tadā

gauṇatāvyāghātaḥ mukhyatvāt . atha pramāṇābhāse tadā,

alantadudbhāvanayā īśvarasadbhāve yaḥ pramāṇābhāsaḥ sa

kutsitaityatra parasyāpi sampratipannatvāt, īśvarasadbhāva iti ca

viśeṣopādāvaṁ vyarthaṁ syāt anyatrāpi hi viṣaye pramāṇābhāsaḥ

kutsitaeva sādhyāsādhakatvāt . nāpi tṛtīyaḥ tathā sati hi vitarkasya

pakṣāntarasāpekṣatvaṁna pakṣāntaramapi vacanīyaṁ bhavati

īśvarasadbhāve kimetat pramāṇamutānyaditi tacca? bhavatā nābhyadhāyi

ato nyūnatvaṁ doṣaḥ . nāpi caturthaḥ praśnārthāt khalu

kiṁśabdātkasyacit padārthasya jijñāsyamānatā pratīyate sā ceha

pramāṇapadasamabhivyāhārāt pramāṇavi ṣayiṇī pratīyate yadviṣayaśca

praśnastaduttaravādinābhidheyaṁ tat . ayaṁ praśna īśvarasadbhāve

pramāṇasāmānyaviṣayastadviśeṣaviṣayo vābhipreta

ādyaścedīśvaradbhāve pramāṇamityevottaramāpadyeta yadviṣayo

hipraśnastadabhidheyaṁ, pramāṇasāmānyaviṣayaśca praśnaḥ tacca

pramāṇaśabdenābhidhīyataeva . atha dvitoyaḥ tathāpī śvarasadbhāve

pramāṇamityevottaramāpadyeta yathā praśnavākyaṁ

pramāṇaśabdaviśeṣaparastathottaravākye’pi . ko’sau viśeṣaiti cenna

pūrvavaduktottaratvāt . kiñca asyāpi praśnasya viśeṣoviṣayaḥ

kiṁśabdasya viśeṣaśabdena sāmānādhikaraṇyāt tathāca sati

viśeṣaevottara syāt . syādetat viśeṣaśabdena na

viśeṣamātramanirdhāritamatra vivakṣitaṁ kintvamādhāraṇī vyaktistatra

viśeṣaśabdasya tātparyaṁ tasmātkāsāvasādhāraṇī pramāṇavyaktiriti

praśnārthaḥ tatra ca tādṛśyāḥ pramāṇavyakterabhidhānamuttaraṁ

yuktaṁ naivaṁvidhāḥ pralāpāiti naitadevaṁ yato’trāpi viśeṣaityevottaram

yathā praśnavākyagatasya viśeṣaśabdasya sarvatovyāvṛttasvarūpāyāṁ

pramāṇavyaktau tātparyaṁ tathottaravākyasthitasyāpi . evañca sati yatra

viṣāye bhavadīyasya praśna vākyasya tātparyaṁ

tadevāsmākamuttaravākyena pratipāditamiti yuktamuktam . atha

manyase kimiha pramāṇamiti pṛcchato’yamabhiprāyaḥ atrārthe’numānaṁ

pramāṇamitaradveti . atrāpyanumānamityuttaramasmākam . kiṁ

tadanumānamiti cet . ayamapi praśno’numānamātraviṣayaḥ uta

tadviśeṣaviṣaya iti bikalpya pramāṇapraśnavaduttaraṁ vācyamiti . atra ca

saṁgrahaślaukau . yathāvidhaṁ yaṁ viṣayaṁ niyamya praśnasya nirvakti

paro yayoktyā . vācyastathaivottaravādināpi tayaiva vācā sa

tathāvidho’rthaḥ . praśnasya yaḥ syādviṣayaḥ sa vācyo vācā tayā caiṣa

bhavenniruktaḥ . idaṁ tvayāpyāsthitametayaiva girā svapṛcchāviṣayasya

vaktrā . praśnārthācca kiśabdājjijñāsāviṣayatārthasva pratīyate jijñāsā ca

jñātumicchā icchā ca nājñāte bhavatyatiprasaṅgāt tasmādīśvaraviṣayaṁ

pramāṇaṁ jñātumicchatā tatra svajñānamicchākāraṇībhūtaṁ vaktavyaṁ

tadayathārthaṁ yathārthaṁ vā syāt yathārthañcet tarhi tenaiva jñānena

svakīyo viṣayaḥ pramāṇamupasthāpyate viṣaye

pramāṇapravṛttimantareṇa tadīyayathārthatvasya vaktumaśakyatvāt .

tenāpi pramāṇena svagocaraīśvarasadbhāva

upasthāpyataityanāyāsenaiva siddho’smākamīśvarasiddhimanorathaḥ .

athāyathārthaṁ tatrāsminnayathārthajñānaviṣaye

yadyasmābhirayathārthameva jñānamutpādanīyamiti bhavataḥ

pṛcchatovāñchitaṁ tadā keyaṁ svādhīne’rthe parāṣekṣā

bhavānevāyathārthajñānotpādanakuśaloyathaikaṁ tatra

mithyājñānamajījanattathā paramapyutpādayatu vayaṁ

punaryathārthajñānasyotpādayitāromithyājñāne sarvathaivākṛtinaḥ kimiha

niyujyemahīti . atha madīyasyāyathārthajñānasya yoviṣayaḥ sa

madīyayathārthajñānaviṣayobhavatā kriyatāmiti tvadīyaṁ vāñchitaṁ tadā

vyāghātādīdṛśyarthe bhavataḥ pravṛttirevānupapannā śuktikā rajatatvena

mama yathārthajñānaviṣayobhavatvityetadarthaṁ prekṣāvān

kathaṅkāraṁ prayateta yena rūpeṇāyathārthajñānaviṣayatvaṁ tenaiva

rūpeṇa yathārthajñānaviṣayatve vyāthātāt . atha manyase

svasiddhāntamanurundhānena tvayā yathārthajñānaṁ

tatrotpādanīyamatastadarthaṁ bhavānanuyujyataiti . saivam

yaīśvarasadbhāvaviṣayobhavatā pramāṇābhāsaḥ pramāṇatayā bhvāntyā

pratītaḥ tasya pramāṇatvaṁ asmābhirvyutpādanīyamiti nāsmākamīdṛśaḥ

siddhāntaḥ pratyuta īśvarasadbhāvaviṣayaṁ yatpramāṇaṁ bhavatā

pramāṇābhāsatvena bhrāntyā pratītamasti tatpramāpaṇīyamiti .

syānmatam īśvarasadbhāvaviṣayasya pramāṇasya bhavatā

jñāpanamātraṁ kriyatāmityabhimataṁ pṛcchatāmasmākaṁ, natu

pramāṇenā pramāṇena veti viśeṣo’pyabhimataiti, na

jñāpanamātrasyāpramāṇajñānamādāyāpyupapatteḥ tatra svādhīne keyaṁ

parāpekṣetyādyuktamanuṣañjanīyam . syādetat

yeyamīśvarasadbhāvavivayā pramāṇapratītirasmākamutpannā sā

vyabhivāriṇī satyā veti saṁśayo’trāsmākaṁ

tenaikapakṣanirdhāraṇādhīnaṁ yadidaṁ dūṣaṇamavādi bhavatā

tanniravakāśamiti naitadasti evaṁ hi tasyāṁ pratītau

yathārthatvāyathārthatvasaṁśayena tasyāḥ pratītergocaro yatprakāṇaṁ

tasyāpi yo’sau viṣayaīśvarasadbhāvastatra sarvatraiva saṁśayānasya

bhavataḥ praśno’yaṁ natu vipratipannasyeti syāt tathāca svīkuru

śiṣyabhāvaṁ prasādaya ciraṁ caraṇaśuśrūṣābhirasmāna chetsyāmaste

saṁśayamiti . vipratipannāeva vayamāhāryaḥ saṁśayo’smākamiti cet

tarhyavadhṛtaikakoṭayaeva vayaṁ kāryaturodhāttu saṁśayamālakhāmaha

ityuktaṁ syāt evaṁ tarhi tadeva koṭyavadhāraṇaṁ

yathārthamayathārthaṁ veti vikalpoktayuktyā dūṣaṇīyam .

etenānadhyavasāyena tadasmābhiḥ prati pannamityapi nirastaṁ

veditavyaṁ, vyabhicāriviṣayamavyabhicāraviṣayaṁ vā taditi vikalpābhyāṁ

tasyāpi grastatvāt parasparavirodhe hi na prakārāntasthitiriti nyāyāt .

evamīśvarābhisandhyādāvapi tattatsthāne

tiṣṭhatsarvanāmāntarakhaṇḍanamanudraṣṭavyam . tṛtīyaḥ paricchedaḥ .

nanu tathāpi bhāvātmake tasminnīśvare vidhāyakaṁ kiñcitpramāṇaṁ

vaktavyamiti cet kiṁ punarbhāvatvaṁ vidhitvamiti cenna paryāyāpraśnāt .

svarūpasattvamiti cet abhāvasyāpi tathābhāvāt pratisvaṁ

vyāvṛttatvenānanugatatvāpatteśca . astītipratītiviṣayatvamiti cenna

abhāvoghaṭasyāstīti pratyayasambhavenābhāvasyāpi tathātvaprasaṅgāt .

nāstītipratīti viṣayatve’pi ca ghaṭāderbhāvatvānivṛtteḥ . astīti cāstyartho

vā śabdovā vivakṣitaḥ nādyaḥ tasyānirukteḥ . sattā tadarthaiti cenna

sāmānyādīnāṁ tadabhāvādabhāvātvāpatteḥ svarūpasattvañca nirastam .

nāpi dvitīyaḥ abhāvo’stītipratīteruktatvāt vartataityādyākāreṇa ca

pratīyamānasyābhāvatvaprasaṅgāt . so’pyasti paryāyaiti cenna

ubhayasādhāraṇaikārthanirvacanamantareṇa paryāyatvasya

pratipādayitumaśakyatvāt . yatraikasyāstipadaprayogaḥ tatraivāparasya

vartataiti prayogāt . sāmānyena tāvat paryāyatvaṁ śakyādhigamamiti

cenna prameyābhidheyādiśabdānāṁ tathātve ‘pyaparyāyatvāt

yatretthasya pravṛttinimittārthatve ca tannirvacanaprasaṅgastadavasthaḥ

saevārthobhāvatvamucyatāṁ kiṁ śabdollekhagaveṣaṇayā .

aparapratiṣedhātmakatvaṁ bhāvatvamiti cenna

vyavacchedyāsambhavenāparapadavaiyarthyāt bhāvābhāvayoḥ

parasparapratiṣedhātmakatāsvīkārācca . tathāpi bhāvo

nāstītyabhāvapratipattivadabhāvonāstīti bhāvasya pratītiriti cenna

tāvatāpi lakṣaṇānirukteḥ . aparapratiṣedhamukhena pratīyamānatvameva

bhāvatvamiti cenna cakṣurādibhirbhāvatvagrahaṇaprasaṅgāt . na hi

pratīyaṁmānatvaṁ cakṣurādigrāhyam

abhāvonāstītipratīternirviṣayatvaprasaṅgācca nahīyaṁ bhāvaviṣayā

bhavatpakṣe parapratiṣedhamukhena pratīyamānatvāt .

nāpyamāvaviṣayaiva tanniṣedhārthatvāt . naivaṁ pratītireva syāditi cenna

śābdyāḥ pratīteḥ sambhavāt ākāṅkṣādimadbhiḥ padaiḥ pratisvaṁ

saṁsargaboghanāt atyantāsatyapi jñānamarthe śabdaḥ karoti hi .

pratyakṣapratītistathā vivakṣitatvādayamadoṣaiti cenna sarvasya

bhāvasya patyakṣatvānaṅgīkārāt seśvarapakṣe sarvaṁ pratyakṣamiti

cenna tena teṣāmaparapratipedhātmatayā grahaṇe pramāṇābhāvāta .

teṣāṁ vidhirūpatayā tathaiva grahaṇamiti cenna

vidhirūpatvasyānavadhāraṇāt . yadaparapratiṣedhātmakatayā śabdenāpi

bodhyate tattāvat bhāvarūpamiti cenna parapadavaiyarthyāt

tattyāge’pyacākṣuṣāditvāpatteḥ . surabhi

candanamityādāvivānyopanītabhāgavat . tatra cākṣuṣatvaṁ bhaviṣyatīsi

cenna tathāvidhenaiva viṣayeṇa ṣiśiṣṭāyā buddherviśeṣaṇatāgrahe

svāśrayo’pyaṁśataḥ syāt . tenopalakṣitāyāstathātve

cābhāvaviśiṣṭabhāvagrahārthasyāpyabhāvasya tathātvāpatteḥ .

yadevaṁvidhaṁ tadbhāvarūpamiti

vadatevaṁvidhatvādbhāvatvamanyadvācyam abhede yadevavidhaṁ

tadbhāvarūpamiti niyamānupapatteḥ . asyopalakṣaṇatve

copalakṣyasyānyasya vācyatvāt asyaiva bhāvārthatve cābhāvonāstīti

kṛtvā pratīyanānasya bhāvasya bhāvatvāprasaṅgāt . bhinnañca

bhāvatvaṁ na sambhavati yatpadārthavyatirekaprasaṅgāt . yacca

kiñcidbhāvatvaṁ tatsvātmanyasti nīvā asti cedātmani vṛttivirodhaḥ nāsti

cetsvasyānyapratiṣedhamukhena cāpratīyamānasyābhāvatvaprasaṅgaiti .

nanvevamīśvare pramāṇānupadarśanāttadabhāva evāpadyata iti cet

abhāvatvaṁ kimabhidhīyate niṣedhātmakatvamiti cet tadyadi

pratikṣepātmakatvaṁ tadā bhāve’pyasti bhāvābhāvayordvayorapi paraspa

rapratikṣepātmakatvasvīkārāt . athābhāvatvameva tadā na nivṛttaḥ

paryanuyogaḥ . etena niṣedhamukhena pratīyamānatvamiti nirastam .

bhāvavirodhitvamiti cenna sarvabhāvavirodhitvaṁ tadviśaṣavirodhitvaṁ

vā . nādyaḥ asiddheḥ nahi ghaṭā bhāvobhūtalādi viruṇaddhi . na dvitīyaḥ

bhāvānāmapi keṣāñcittathābhāvāt . athāsahānavasthānaṁ virodho

vivakṣitaḥ sa bhāvānāṁ nāstīti cenna gotvādau tasyāpi bhāvāt .

ekavidhāvanyaniṣedhaḥ sa iti cenna bhede virodhibhāvabhaidayoreva

prasaṅgāt . ekavidhirevāparaniṣedhaḥ sa iti cenna

niṣedhasyābhāvārthatve bhāvārthatve cāsiddheḥ . nāstīti

pratīyamānatvamiti cenna ghaṭābhāvonāstīti ghaṭasya

tathāpratīyamānatayā abhāvatvāpatteḥ astīti bhāvatvaniruktau yaduktaṁ

dūṣaṇaṁ tadāpatteśca . pratiyoginirūpaṇādhīnanirūpaṇatvamiti cenna

pratiyoginaḥ parārthatve’tiprasaṅgāt virodhyarthatve caitadanirukteḥ

asadarthatve nañarthasyāsiddheḥ atītānāgatajñānādau

viṣayādinātiprasaṅgāt . yacca kiñcidabhāvasya lakṣaṇamucyate sa

bhāvo’bhāvo vā syāt . nādyaḥ bhāvasvābhāvānāśritatvāt viṣayidharmeṇa

ca kathamapri tathātve tannirvācyaṁ syāt . anyadeva taditi cenna

tadbhāvasyābhāvatve svavṛttiḥ bhāvatve ca vyādhātāt . na dvitīyaḥ

tasyātmani vṛttau virodhāpatteḥ avṛttāvavyāpakatvaprasaṅgāditi .

pratikṣepyaviśiṣṭameva yat pratibhāti so’bhāvaiti cenna

pratikṣepāniruktau pratikṣepyānirukteḥ viśiṣṭapadārthaśca nirvacanīyaḥ

syāt . tatra viśiṣṭaṁ viśeṣaṇaviśeṣyatatsambandhebhyo

bhinnamabhinnaṁ vā . nādyaḥ daṇḍapuruṣasambandhamantareṇa

daṇḍino’nyasyāpratīteḥ daṇḍinamānayetyukte tadānayaprasaṅgācca .

tatsambandhenopalakṣitatvāttatheti cenna atadvata

upalakṣyatve’tiprasaṅgāt . tadvataścānyatvāt saṁmbandhohetuḥ saca

tadadhikaraṇa eveti cenna

sambandhāttadadhikaraṇasambandhānyatvāpatterityeṣaḥ na panthāḥ .

tatsambandhini tatra vyavahāraiti cenna tasyāpi viśiṣṭatvenānyatvāpattau

vyavahāraviṣayagataviśeṣasya vaktumaśakyatvāt . evaṁ

paramparākalpanāyāmapyanavasthāmātraṁ natu vyavahāryagatoviśeṣaḥ

kaścit . dvitīye tu pratyekaṁ daṇḍivyavavahāraprasaṅgoviśeṣābhāvāt na

te pratyekaṁ daṇḍipadārthāḥ kintu militāiti cet militā iti kiṁ te ca

melakaṁ cābhidhīyate uta tebhyo’nyaeva kaścit ādye pratyekaṁ saeva

prasaṅgaḥ melake’pyadhikaḥ . dvitīyastu pratītivyavahāravirodhātpūrvaṁ

nirastaḥ . ityādinā 4 pari° viśiṣṭapadārthaṁ nirasya

īśvarapramāṇābhāvasya nirvacanamapi nirāsitam adhikaṁ tatra

draṣṭavyam .

tatra nirīśvarasāṁkhyamate upāsāsiddhasya prakṛtilīnasya

puruṣasyaiva sannidhimātreṇa pradhānapravartanena kartṛtā . seśvara

yogarūpasāṁkhyapravacanamate nityeśvarasyaiva sannidhimātreṇa

pradhānapravartanenaṁ tathātvam iti bhedaḥ . pradarśiteṣveṣu mateṣu

īśvaronimittakāraṇam, vedāntimate tu upādāna kāraṇaṁ

nimittakāraṇañceti bhedaḥ tadetat śā° sū° bhāṣyayo rdarśitam yathā

janmādyasya yataḥ śā° sū° pratijñātasya brahmaṇojanmādikāraṇatvasya

viśeṣanirdhāraṇāya pravṛttam prakṛtiśca pratijñādṛṣṭāntānuparodhāt sū° .

yathābhyudayahetutvāddharmojijñāsya evaṁ

niḥśreyasahetutvādbrahmāpi jijñāsyamityuktaṁ brahma ca janmādyasya

yataḥ iti lakṣitaṁ tacca lakṣaṇaṁ ghaṭakaṭakādīnāṁ mṛtsuvarṇādivat

prakṛtitve kulālasuvarṇakārādivannibhittatve ca samānamityato bhavati

vimarśaḥ kimātmakaṁ punarbrahmaṇaḥ kāraṇatvaṁ syādi ti . tatra

nimittakāraṇameva tāvat kevalaṁ syāditi pratibhāti kasmāt?

īkṣāpūrbakakartṛtvaśravaṇāt . īkṣāpūrbakaṁ hi brahmaṇaḥ

kartṛtvamavagamyate sa īkṣāñcakre sa prāṇamasṛjata ityādiśrutibhyaḥ .

īkṣāpūrbakañca kartṛtvaṁ nimittakāraṇeṣveva kulālādiṣu dṛṣṭam

anekakārakapūrbikā ca kriyā phalasiddhyai loke dṛṣṭā sa ca nyāya

ādikartaryapi yuktaḥ saṁkrāmayitum, īśvaratvaprasiddheśca īśvarāṇāṁ hi

rājavaivasvatādīnāṁ nimitvakāraṇatvameva kevalaṁ pratīyate tadvat

parameśvarasyāpi nimittakāraṇatvameva yuktaṁ pratipattum .

kāryañcedaṁ jagat sāvayavamacetanamaśuddhañca dṛśyate kāraṇenāpi

tasya tādṛśenaiva bhavitavyaṁ kāryakāraṇayoḥ sārūpyadarśanāt brahma

ca rnavaṁ lakṣaṇamavagamyate niṣkalaṁ niṣkriyaṁ śāntaṁ niravadyaṁ

nirañjanam ityādi śrutibhyaḥ .

pāriśeṣyādbrahmaṇonyadupādanakāraṇamaśuddhyādiguṇakaṁsmṛtiprasid

dhamabhyupagantavyaṁ brahmakāraṇatvaśruternimittamātre

paryavasānādityevaṁ prāpte brūmaḥ . prakṛtiścopādānakāraṇañca

brahmābhyupagantavyaṁ nimittakāraṇañcaṁna kevavaṁ

nimittakāraṇameva kasmāt pratijñādṛṣṭāntānurodhāt evaṁ hi

pratijñādṛṣṭāntau śrutau noparudhyete . pratijñā tāvat uta tamāde

śamaprākṣyoyenāśrutaṁ śrutambhavatyamataṁ matamavijñātaṁ

vijñātamiti tatra caikavijñānena sarvamanyadavijñātamapi vijñātaṁ

sambhavatīti pratīyate taccopādānakāraṇavijñāne sarvavijñānaṁ

sambhavati upādānakāraṇā vyatirekāt kāryasya,

nimittakāraṇādavyatirekastu kāryasya nāsti, loke

takṣavāsyādyatirekadarśanāt . dṛṣṭānto’pi yathā somyaikena mṛtpiṇḍena

vijñātena sarvaṁ mṛṇmayaṁ vijñātaṁ syādvācārambhaṇaṁ

vikāronāmadheyaṁ mṛttiketyeva satyam, ityupādāna gocara evāmnāyate

yathaikena lohamaṇinā sarvaṁ lohamayaṁ vijñāta syāt ekena

nakhanikṛntanena sarvaṁ kārṣṇāyasaṁ vijñātaṁ syāditi tathānyatrāpi

kasminnu bhagavovijñāte sarvamidaṁ vijñātaṁ bhavatīti pratijñā yathā

pṛthivyāmīṣadhayaḥ sambhavantīti dṛṣṭāntaḥ ātmani khalvare dṛṣṭe śrute

mate vijñāte idaṁ sarvaṁ vicitramiti pratijñāya sa yathā

dundubherhanyamānasya na bāhyāñchabdān śaknuyādgrahaṇāya

dundubhestu grahaṇena dundubhyāghātasya vā śabdo gṛhīta iti dṛṣṭāntaḥ

evaṁ yathāsambhavaṁ prativedāntaṁ pratijñādṛṣṭāntau

prakṛtitvasādhakau pratyetavyau . yata itīyamapi pañcamī yato vā imāti

bhūtāni jāyanta ityatra janikartuḥ prakṛtiriti pā° viśeṣasmaraṇāt

prakṛtilakṣaṇa evopādāne draṣṭavyā . nimittatvantu

adhiṣṭhātrantarābhāvādavagantavyaṁ yathā hi loke

mṛtsuvarṇādikamupādāna kāraṇaṁ

kulālasuvarṇakārādīnadhiṣṭhātṝvapekṣya pravartate nava brahmaṇa

upādānakāraṇasya svato’nyodhiṣṭhātāpekṣyo’sti prāgutpatteḥ

ekamevādvitīya mityavadhāraṇāt adhiṣṭhātrantarābhāvo’pi

pratijñādṛṣṭāntānuparodhādeva nodito veditavya adhiṣṭhātari

hyupādānādanyasminnabhyupagamyamāne punarapyekavijñānena

sarvavijñānasyāsambhavāt pratijñādṛṣṭāntoparodha eva syāt

tasmādadhiṣṭhātrantarābhāvādātmanaḥ kartṛtva upādānāntarābhāvācca

prakṛtitvam . kutaścātmanaḥ kartṛtva prakṛtitve bhā° .

abhidhyopadeśācca sū° . abhidhyodeśaścātmanaḥ kartṛtva prakṛtitve

gamayati so’kāmayata vahu syāṁ prajāyeti tadaikṣateti ca

tatrābhidhyānapūrvikāyāḥ svātantryapravṛtteḥ kartṛtvaṁ gamyate bahu

syāmiti pratyagātmaviṣayatvāt bahubhavanābhidhyānācca prakṛtirityapi

gamyate bhā° . sākṣāccobhayāmnānāt sū° .

prakṛtitvasyāyamabhyuccayaḥ itaśca prakṛtirbahma yat kāraṇaṁ

sākṣādbrahmaiva kāraṇamupādāyobhau prabhavapralayāvāmnāyete

sarvāṇi ha vā imāni mūtānyākāśādeva samutpadyanta ākāśaṁ

pratyastaṁ yantīti yaddhi yasmāt prabhavati yasmiṁśca pralīyate tat

tasyopādānaṁ prasiddhaṁ yathā vrīhiyavādīnāṁ pṛthivī sākṣāditi

copādānāntarānupādānaṁ sūcayati ākāśādeveti . pratyastamayaśca

nopādānādanyatra kāryasya dṛṣṭaḥ bhā° . ātmakṛteḥ pariṇāmāt sū° .

itaśca prakṛtirbrahma yat kāraṇaṁ brahmaprakriyāyām tadātmānaṁ

svayamakuruteti ātmanaḥ karmatvaṁ kartṛtvañca darśayati ātmānamiti

karmatvaṁ svayamakurutetikartṛtvam . kathaṁ punaḥ pūrvasiddhasya

svataḥ kartṛtvena vyavasthitasya kriyamāṇatvaṁ śakyaṁ sampādayitum?

pariṇāmāditi brūmaḥ pūrvasiddho hi sannātmā viśeṣeṇa vikārātmanā

pariṇamayāmāsātmānamiti vikārātmanā ca pariṇāmo mṛdādyāsu

prakṛtiṣūpalabdhaḥ . svayamiti ca viśeṣaṇānnimittāntarānapekṣatvamapi

pratīyate . pariṇāmāditi vā pṛthaksūtraṁ tasyaiṣo’rthaḥ . itaśca

prakṛtirbrahma yat kāraṇaṁ brahmaṇa eva vikārātmanāyaṁ pariṇāmaḥ

sāmānādhikaraṇyenāmnāyate sacca

tyaccābhavanniruktañcāniruktañcetyādineti bhā° . yoniśca hi gīyate sū° .

itaśca prakṛtirbrahma yat kāraṇaṁ brahma yonirityapi savva tra

vedānteṣu kartāramīśaṁ puruṣaṁ brahma yonimiti yadbhūtayoni

paripaśyanti dhīrāḥ iti ca . yoniśabdaśca prakṛtivacanaḥ samadhigatoloke

pṛthivī yoniroṣadhivanaspatīnāmiti, . strīyonerapyastyevāvayavadvārā

sutaṁ pratyupādānatvam kvacit sthānavacano’pi yoniśabdodṛṣṭaḥ yoniṣṭa

indraniṣade akārīti vākyaśeṣāt . tatra prakṛtivacanatā parigṛhyate

yathorṇanābhiḥ sṛjate gṛhṇate ca ityevaṁ jātīyakāt . tadevaṁ prakṛtitvaṁ

brahmaṇaḥ siddham . yat punaridamuktaṁ īkṣāpūrvakaṁ kartṛtvaṁ

nimittakāraṇeṣveva kulālādiṣu loke dṛṣṭaṁ nopādāneṣvityādi tat

pratyucyate, na lokavadiha bhavitavyaṁ natvayamanumānagamyo’rthaḥ

śabdagasyatvāttasyārthasya, yathāśabdamiha bhavitavyaṁ

śabdaścekṣiturīśvarasya prakṛtitvaṁ pratipādayatītyavocāma punaścaitat

sarvaṁ vistareṇa prativakṣyāmaḥ bhā° .

tatra cetanakāraṇatāvāde sāṁkhyākṣepapradarśanapūrvakaṁ

brahmaṇoyathā kāraṇatvasambhavastathā vyavasthāpitaṁ tatraiva

itaravyapadeśāddhitākāraṇādidobaprasaktiḥ śā° sū° . anyathā

punaścetanakāraṇavāda ākṣipyate cetanāddhi jagat

prakriyāyāmāśrīyamāṇāyāṁ hitākāraṇādayodoṣāḥ prasajyante kutaḥ?

itaravyapadeśāt itarasya śārīrasya brahmānmatvaṁ vyapadiśati śrutiḥ sa

ātmā tattvamasi śvetaketo! iti pratibodhanāt . yadvā itarasya brahmaṇaḥ

śārīrātmatvaṁ vyapadiśati tatsṛṣṭvā tadevānuprāviśaditi

sraṣṭurevāvikṛtasya brahmaṇaḥ kāryānupraveśena

śārīrātmatvapradarśanāt . anena jīvenātmanānupraviśya nāmarūpe

vyākaravāṇīti para devatājīvamātmaśabdena vyapadiśantī na

brahmaṇobhinnaḥ śārīraiti darśayati . tasmādyadbrahmaṇaḥ sraṣṭṛtvaṁ

tacchārīrasyaivetyataḥ svatantrakartā sa ca hitamevātmanaḥ

saumanasyakaraṁ kuryāt nāhitaṁ

janmamaraṇajarārogādyanekānarthajālam . na hi

kaścidaparatantrobandhanāgāramātmānaṁ kṛtvānupraviśati na ca

svayamatyantanirmalaḥ sannatyantaṁ malinaṁ dehamātmatvenopeyāt

kṛtamapi kathañcidyat duḥsvakaraṁ tadicchayā jahyāt sukhakaraṁ

copādadīta smarecca mayedaṁ jagadvividhaṁ vicitraṁ viracitamiti sarvo

hi lokaḥ spaṣṭaṁ kāryaṁ kṛtvā svarati mayedaṁ kṛtamiti . yathā ca

māyāvī svayaṁ prasāritāṁ māyāmicchayā anāyāsenopasaṁharati evaṁ

śārīro’pī māṁ sṛṣṭimupasaṁharet . svakīyamapi tāvaccharīraṁ śārīro na

śakroti anāyāsenopasaṁhartum . evaṁ hitakriyādyarśanādanyāyyā

cetanājjagat prakriyeti manyate bhā° . adhikantu bhedanirdeśāt sū° .

tuśabdaḥ pūrvapakṣaṁ vyāvartayati . yat sarvajñaṁ śarvaśakti brahma

nityaśuddhabuddhamuktasvabhāvaṁ śārorādadhikamanyat tadvayaṁ

jagataḥ sraṣṭṛ brūmaḥ na tasmin hitākaraṇādayodoṣāḥ prasajyante . na hi

tasya hitaṁ kiñcit kartavyamasti ahitaṁ vā parihartavyaṁ

mityamuktatvāt . na ca tasya jñānapratibandhaḥ śaktipratibandho vā

kvacidapyasti sarvajñatvāt sarvaśaktitvācca .

śārīrastvanevaṁbidhastasmin prasajyante hitākāraṇādayodoṣāḥ na tu

taṁ vayaṁ jagataḥ sraṣṭāraṁ brūmaḥ . kuta etat bhedanirdeśāt ātmā vā

are draṣṭavyaḥ śrotavyo mantavyonididhyāsitavyaḥ so’nveṣṭavyaḥ sa

vijijñāsitavyaḥ satā saumya! tadā saṁpannobhavati śārīra ātmā

prājñenātmanā anvārūḍha ityevaṁ jātīyakaḥ kartṛkarmādibhedanirdeśo

jīvādadhikaṁ brahma darśayati . manvabhedanirdeśo’pi darśitaḥ

tattvamasītyevañjātīyakaḥ kathaṁ bhedābhedau viruddhau

sambhavetām? . naiṣa dīṣaḥ .

ākāśaghaṭākāśanyāyenobhayasambhavasya tatra tatra pratiṣṭhāpitatvāt .

api ca yadā tattvamasītyevañcātīyakenābhedanirdeśenābhedaḥ

pratibodhito bhavati, apagatambhavati tadā jīvasya saṁsāritvaṁ,

brahmaṇaśca sraṣṭṛtvaṁ, samastasya mithyājñānavijṛmbhitasya

bhedavyavahārasya samyagjñānena bādhitatvāt tatra kuta eva sṛṣṭiḥ,

kuto vā hitākāraṇādayodoṣāḥ .

avidyāpratyusthāpitanāmarūpakṛtakāryakāraṇasaṁghātopādhyavivekakṛtā

hi bhrāntirhitāhitakaraṇādilakṣaṇaḥ saṁsāro na tu

paramārthato’stītyasakṛdevāvocāma

janmamaraṇacchedanabhedanādyabhimānavat . abādhite tu

bhedavyavahāre so’nveṣṭavya ityevañjātīyakena

bhedanirdeśenāvagamyamānaṁ brahmaṇo’dhikatvaṁ

hitākaraṇadoṣaprasaktiṁ niruṇaddhi bhā° . aśmādivacca tadanupapatteḥ

sū° yathā ca loke pṛthivītvasāmānyānvitānāmapyaśmanāṁ

kecinmahāmaṇayovajravaidūryādayo’nye madhyamavīryāḥ

sūryakāntādayo’nye prahīṇāḥśvavāyasakṣepaṇārhāḥpāṣāṇā

ityanekavidhaṁ vaicitryaṁ dṛśyate yathā caikapṛthivīvyapāśrayāṇā mapi

vījānāṁ bahuvidhaṁ patrapuppaphalagandharasādivaivitryaṁ

candanacamprakādiṣūpalabhyate yathā caikasyāpyannarasasya lohitādīni

keśalomādīni ca kāryāṇi vicitrāṇi bhavanti evamekasyāpi

brahmaṇījīvaprājñapṛthaktvaṁ kāryavaicitryaṁ copapadyata

ityatastadanupapattiḥ paraparikalpitadoṣānupapattirityarthaḥ . śruteśca

prāmāṇyādvikārasya vācārambhaṇamātratvāt

svapnadṛśyabhāvavaicitryavaccetyabhyuccayaḥ bhā° .

upasaṁhāradarśanānneti cenna kṣīrabaddhi sū° . cetanaṁ

brahvaikamadvitīyaṁ jagataḥ kāraṇamiti yaduktaṁ tannopapadyate

kasmāt? upasaṁhāradarśanāt . iha hi loke kulālādayo ghaṭapaṭādīnāṁ

kartārobhṛddaṇḍacakrasūtrādyanekakārakopasaṁhā reṇa

saṁgṛhītasādhanāḥ santastattat kāryaṁ kurvāṇādṛśyante brahma

cāsahāyaṁ tavābhipretaṁ tasya sādhanāntarānupasaṁgrahe sati kathaṁ

sraṣṭṛtvamupapadyeta tasmānna brahma jagatkāraṇamiti cennaiṣa doṣaḥ

yataḥ kṣīravat dravyasvabhāvaviśeṣādupapadyate yathā hi loke kṣīraṁ

jalaṁ vā svayameva dadhihimabhāvena pariṇamate’napekṣya bāhyaṁ

sādhanaṁ, tathehāpi bhaviṣyati . nanu kṣīrādyapi dadhyādibhāvena

pariṇamamānamapekṣataeva bāhyaṁ sādhanam auṣṇyādikaṁ,

kathamucyate kṣīrabaddhīti naiṣa doṣaḥ . svayamapi hi kṣīraṁ yāñca

yāvatīñca pariṇāmamātrāmanubhavatyevaṁ pāryate tāñca

tāvatīñcauṣṇyādinā dadhibhāvāya . yadi svayaṁ dadhibhāvaśīlatā na

syānnaivauṣṇyādināpi balāddadhibhāvamāpadyeta . na hi vāyurākāśo

vauṣṇyādinā balādadhibhāvamāpadyeta . sādhanasampattyā ca tasya

saṁpūrṇatā sampādyate . paripūrṇaśaktikañca brahma na tasyānyena

kenacit pūrṇatā sampādayitavyā . śrutiśca tatra bhavati na tasya kāryaṁ

karaṇañca vidyate ma tatsasaścābhyadhikaśca dṛśyate . parāsya

śaktirvividhaiva śrūyate svābhāvikī jñānabalakriyā ceti tasmādekasyāpi

brahmaṇo vivitraśaktiyogāt kṣīrādivadvi citraḥ pariṇāmaścopapadyate

bhā° . devādivadapi līke sū° . syādetat upapadyate

kṣīrādīnāmacetanānāmanapekṣyāpi vāhyaṁ sādhanaṁ dadhyādibhāvaḥ

dṛṣṭatvāt jñetatāḥ punaḥ kulālādayaśca sādhanasāmagrīmapekṣyaiva

tasmaitasmai kāryāya pravartamānā dṛśyante kathaṁ brahma cetanaṁ

sadamahāyaṁ pravarteteti? devādivaditi brūmaḥ . yathā loke devāḥ

pitara ṛṣaya ityevamādaya mahāprabhāvāśvetanā api santo’napekṣya

kiñcidbāhyaṁ sādhanamaiśvaryaviśeṣayogādabhidhyānamātreṇa

svataeva bahūni nānāsaṁsthānāni śarīrāṇi prāsādādīni rathādīni ca

nirmimāṇā upalabhyante mantrārthavādetihāsapurāṇaprāmāṇyāt .

tantunābhaśca svataeva tantūn sṛjati balākā cāntareṇaiva śukraṁ,

garbhaṁ, dhatte, padminī cānapekṣya kiñcit prasthānasādhanaṁ

sarontarāt sarontaraṁ pratiṣṭhate . evaṁ cetamamapi brahmānāpekṣya

bāhyaṁ sādhanaṁ svataeva jagat snakṣyati sa yadi brūyāt yaete

devādayo brahmaṇo dṛṣṭāntā upāttāste dārṣṭāntikena brahmaṇā samāna

svabhāvā na bhavanti śarīrameva hyacetanaṁ devādīnāṁ

śarorāntarādivibhūtyutpādaneupādānaṁ na tu cetana ātmā,

tantunābhasya ca kṣudratarajantubhakṣaṇājjātāṁ

kaṭhinatāmāpadyamāno tanturbhavati, balākā castanayitnurava

śravaṇādgarbhaṁ dhatte, padminī ca catanaprayuktā satyacetanenaiva

śarīreṇa sarontarāt sarontaramupasarpati vallīva vṛkṣaṁ na tu

svayameva acetanā sarontaropasarpaṇe vyāpriyate tasmānnaite

brahmaṇo dṛṣṭāntā iti, taṁ prati brūyāt nāyaṁ doṣaḥ .

kulālādidṛṣṭāntavailakṣaṇyamātrasya vivakṣita tvāditi . yathā hi

kulālādīnāṁ devādīnāñca samāne cetanatve kulālādayaḥ kāryārambhe

bāhyaṁ sādhanamapekṣante na devādayastathā, brahma cetanamapi na

bāhyaṁ sādhanamapekṣiṣyate ityetāvadvayaṁ devādyudāharaṇena

vivakṣyāmaḥ . tasmādyathaikasyasāmarthyaṁ dṛṣṭaṁ tathā sarveṣāmeva

bhavitumarhatīti nāstyekānta ityabhiprāya bhā° .

kṛtsnaprasaktirniravayavatvaśabdavyākāpo vā sū° .

cetanamekamadvitīyaṁ brahmakṣīrādivaddevatādivaccā

napekṣitabāhyasādhanaṁ svayampariṇamamānaṁ jagataḥ kāraṇamiti

sthitam . śāstrārthapariśuddhaye tu punarākṣipati kṛtsnaprasaktiḥ

kṛtsnasya brahmaṇaḥ kāryarūpeṇa pariṇāmaḥ prāpnoti niravayavatvāt

yadi brahma pṛthivyādivat sāvayavamabhaviṣyattato’syaikadeśaḥ

paryaṇaṁsyata ekadeśaścāvāsthāsyata, niravayavantu brahva

śrutibhyo’vagamyate jiṣkalaṁ niṣkriyaṁ śāntaṁ niravadyaṁ nirañjanam

divyohyamūrtaḥ puruṣaḥ sa bāhyabhyantarohyajaḥ idaṁ

mahadbhūtamanantamapāram vijñānavana eva sa eva neti

netyātmā’sthūlamanaṇvityādyābhyaḥ sarvaviśeṣaṁ pratiṣedhayitrībhyaḥ .

tataścaikadeśapariṇāmāsambhavāt kṛtsnapariṇāmaprasaktau satyāṁ

mūlocchedaḥ prasajyeta dṛṣṭavyatvopadeśānarthakyañcāpannam

ayatnadṛṣṭvāt kāryasya . tahyatiriktasya ca

brahmaṇo’bhāvādajatvādiśabdavyākopaśca . athaitaddoṣaparijihīrṣayā

sāvayavameva brāhmābhyupagamyeta tathāpi ye niravayavatvasya

pratipādakāḥ śabdāudāhṛtāste prakupyeyuḥ . sāvayavatve cānityatva

prasaṅga iti sarvathā’yaṁ pakṣo na ṣaṭayituṁ śakyata ityākṣipati bhā° .

śrutestu śabdamūlatvāt sū° tuśabdenākṣepaṁ pariharati na

svalvasmatpakṣe kaścidapi doṣo’sti na tāvat kṛtsnaprasaktirasti kutaḥ?

śruteḥ tathaiva hi brahmaṇo’vasthānaṁ śrūyate prakṛtivikārayorbhedena

vyapadeśāt seyandevataikṣata hantāhamimāstisrodevatā anena

jīvenātmanānupraviśya nāmarūpe vyākaravāṇīti tāvānasya mahimā

tatojyāyāṁśca puruṣaḥ pādo’syaviśvābhūtāni tripādasyāmṛta divīti caivaṁ

jātīyakāt tathā hṛdayāyatanatvavacanāt satsampattivacanācca . yadi ca

kṛtsnaṁ brahma kāryabhāvenopa yuktaṁsyāt satā saumya! tadā

sampanno bhavatīti muṣuptigataṁ viśeṣaṇamanupapannaṁ syāt vikṛtena

brahmaṇā nityaṁ sampannatvāt avikṛtasya ca brahmaṇo’bhāvāt

tathendriyagocaratvapratiṣedhādbrahmaṇaḥ, vikārasya

cendriyagocaratvopapatteḥ . tasmādasti avikṛtaṁ brahma na ca

niravayavatvaśabdavyākopo’sti śrūyamāṇatvādeva

niravayavatvasyāpyabhyupagamyamānatvāt . śabdamūlañca brahma

śabdapramāṇakaṁ nendriyādipumāṇakaṁ

tadyathāśabdamabhyupagantavyam . śabdaścomayamapi brahmaṇaḥ

pratipādayati akṛtsnaprasaktiṁ niravayavatāñca . laukikānāmapi

maṇimantrauṣadhiprabhṛtīnāṁ deśakālanimittavaicitryavaśāt

śaktayoviruddhānekakāryaviṣayā dṛśyante tā api

tāvannopadeśamantareṇa kevalena tarkeṇāvagantuṁ śakyante asya

vastuna etāvatyaetatsahāyā etadviṣayā etatprayojanāśca śaktaya iti

kimutāvintyaprabhāvasya brahmaṇorūpaṁ vinā śabdena na nirūpyeta .

tathācāhuḥ paurāṇikāḥ acintyāḥ khalu ye bhāvā na tāṁstarkeṇa yojayet .

prakṛtibhyaḥ paraṁ yacca tadacintyasya lakṣaṇamiti .

tasmācchabdamūlaevātīndriyārtha yāthātmyādhigamaḥ . nanu śabdenāpi

na śakyate viruddhārthaḥ pratyāyayituṁ niravayavañca brahma

pariṇamate na ca kṛtsnamiti yadi niravayavaṁ brahma syānnaiva

pariṇameta kṛtsnameva vā pariṇameta atha kenacidrūpeṇa pariṇameta

kenacidrūpeṇāvatiṣṭheteti rūpabhedakalpanāt sāvayavameva prasajyeta .

kriyāviṣaye atirātre ṣoḍaśinaṁ gṛhṇāti nātirātre ṣoḍaśinaṁ

gṛhṇātītyevaṁjātīyikāyāṁ viruddhapratītāvapi vikalpāśrayaṇa

virodhaparihārakāraṇaṁ bhavati puruṣatantratvādanuṣṭhānasya iha tu

vikalpāśrayaṇenāpi na virodhaparihāraḥ sambhavati

apuruṣatantratvādvastunaḥ tasmāddughaṭametaditi naiṣa doṣaḥ .

avidyākalpitarūpabhedābhyupagamāt . nahyavidyākalpitena rūpabhedena

sāvayavaṁ vastu sampadyate . na hi timiropahatanayanenāneka iva

candramā dṛśyamāno’neka eva bhavati . avidyākalpitena ca

nāmarūpalakṣaṇena rūpabhedena vyākṛtāvyākṛtātmakena

taṁttvānyatvābhyāmanirvācyena brahma

pariṇāmādisarvavyavahārāspadatāṁ pratipadyate pāramārthikena ca

rūpeṇa sarvavyavahārātītamapariṇatamavatiṣṭhate

vācārambhaṇamātratvāccāvidyākalpitasya nāmarūpabhedasya, na

nirapayavatvaṁ brahmaṇaḥ kupyati . naceyaṁ pariṇāmaśrutiḥ

pariṇāmapratipādanārthā tatpratipattau phalānavagamāt . sarva

vyavahārahīnabrahmātmabhāvapratipādanārthā tveṣā tatpratipattau

phalāvagamāt . saeṣa neti netyātmā ityupakramyāha abhayaṁ vai

janaka! prāpto’soti . tasmādasmatpapakṣena kaścidapi doṣa prasaṅgo’sti

bhā° . ātmani caivaṁ vicitrāśca hi sū° . api ca naivātra vivaditavyaṁ

kayamekasmin brahmaṇi svarūpānupamardenaivānekākārā sṛṣṭiḥ syāditi

yata ātmanyapyekasmin svapnadṛśi svarūpānupamadanenaivānekārā

sṛṣṭiḥ paṭhyate na tatra rathā na rathayogāḥ panthānobhavantyatha

rathān rathayogān pathaḥ sṛjate ityādinā . loke’pi devādiṣu māyāvyādiṣu

ca svarūpānupamardanenaiva vicitrāhastyaśvādisṛṣṭayo dṛśyante

tathaikasminnapi brahmaṇi kharūpānupamardenaivānekākārā

sṛṣṭirbhaviṣyatīti bhā° . svapakṣadoṣācca sū° . pareṣāmapyeṣa samānaḥ

svapakṣadoṣaḥ pradhānavādino’pi hi niravayavamaparicchinnaṁ

śabdādihīnaṁ pradhānaṁ sāvayavasya paricchinnasya śabdādimataḥ

kāyasya kāraṇamiti svapakṣaḥ tatrāpi kṛtsnaprasaktirniravayavatvāt

pradhānasya prāpnoti niravayavatvābhyupagamavyakopovā . nanu naiva

tairnirayavayavaṁ pradhānamabhyupamyate satvarajastamāṁsi hi

trayoguṇāḥ teṣāṁ sāmyāvasthā pradhānaṁ tairevāvayavaiḥ tat

sāvayavamiti, naivaṁ jātīyakena sāvayavatvena prakṛtodoṣaḥ parihartuṁ

pāryate yataḥ satvarajastamasāmapyekaikasya samānaṁ niravayatvam

ekaikamevetaradvayānugṛhītaṁ svajātīyasya prapañcasyopādānamiti

samānatvāt svapakṣadoṣaprasaṅgasya . tarkāpratiṣṭhānāt

sāvayavatvameveti cet evamapyanityatvādidoṣaprasaṅgaḥ . atha śaktaya

eva kāryavaicitryasūcitā avayavā ityabhiprāyaḥ, tāstu

brahmavādino’pyaviśiṣṭāḥ . tathā aṇuvādino’pyaṇuraṇvantareṇa

saṁyujyamāno niravayavatvādyadi kātsnyena saṁyujyeta tataḥ

prathimānupapatteraṇumātratāprasaṅgaḥ . ‘yathaikadeśena saṁbujyeta

tathāpi niravayavatvābhyupagamavyākopa iti svapakṣe’pi samānaeṣa

doṣaḥ . samānatvācca nānyatarasminneva pakṣe upakṣeptavyobhavati .

parihṛtastu brahmavādinā svapakṣe doṣaḥ bhā° . sarvopetā ca

taddarśanāt sū° . ekasyāpi brahmaṇo vicitraśaktiyogādupapadyate vicitro

vikāraprapañca ityuktaṁ tat punaḥkathamapagamyate vicitraśaktiyuktaṁ

paraṁ brahmeti? taducyate sarvopetā ca taddarśanāt sarvaśaktiyuktā

parā devatetyavagantavyaṁ kutaḥ? taddarśanāt tathā hi darśayati śrutiḥ

sarvaśaktiyogaṁ parasyādevatāyāḥ sarvakarmā sarvakāmaḥ

sarvagandhaḥ sarvarasaḥ sarvamidamabhyātto’vākyanādaraḥ

satyakāmaḥ satyasaṅkalpaḥ yaḥ sarvajñaḥ sarvavit etasya vā akṣarasya

praśāsane gārgi! sūryācandramasau dhṛtau tiṣṭhata ityevañjātīyakā bhā°

. vikaraṇatvānneti cettaduktam sū° . syādetat vikaraṇāṁ parāṁ devatāṁ

śāsti śāstram acakṣuṣkamaśrotramavāgamanaḥ ityevañjātīyakam .

kathaṁ sā sarvaśaktiyuktāpi satī kāryāya prabhavet? devādayohi cetanāḥ

sarvaśaktiyuktā api santa ādhyātmikakāryakaraṇasampannā eva

tasmaitasmaikāryāya prabhavanto vijñāyante . kathañca neti netīti

pratiṣiddhasarvaviśeṣāyā devatāyāḥ sarvaśaktiyogaḥ sambhavediti? cet

yadatra vaktavyaṁ tat purastādevoktaṁ,

śrutyavagāhyamevedamatigambhīraṁ paraṁ brahma na tarkāvagāhyam

na ca yathaikasya sāmarthyaṁ dṛṣṭaṁ tathānyasyāpi sāmarthyena

bhavitavyamiti niyamo’stīti . pratiṣiddhasarvaviśeṣasyāpi brahmaṇaḥ

sarvaśaktiyogaḥ

sambhavatītyetadapyavidyākalpitarūpabhedopanyāsenoktameva . tathā

ca śāstram apāṇipādojavanograhītā paśyatyacakṣuḥ sa śṛṇotyakarṇaḥ

ityakaraṇasyāpi brahmaṇaḥ sarvasāmarthyayogaṁ darśayati bhā° . na

prayojanavattvāt sū° . anyayā punaścetanakartṛkatvaṁ jagata ākṣipati,

na khalu cetanaḥ paramātmedaṁ jagadvimbaṁ viracayitumarhati kutaḥ?

prayojanavattvāt pravṛttīnām . cetano hi loke buddhipūrbakārīpuruṣaḥ

pravartamāno na mandopakramāmapi tāvat

pravṛttimātmaprayojanānupayīginīmārabhamāṇodṛṣṭaḥ kimuta

gurutarasaṁrambhām, bhavati ca lokaprasiddhyanuvādinī śrutiḥ na vā are

sarvasya kāmāya sarvaṁ priyambhavatyātmanastu kāmāmāya sarvaṁ

priyambhavatīti . gurutarasaṁrambhā ceyaṁ pravṛttiryaduccāvaca

prapañcaṁ jagadvimbaṁ viracayitavyam . yadīyamapi pravṛttiścetanasya

paramātmana ātmaprayojanopayoginī parikalpyeta paritṛptaptatvaṁ

paramātmanaḥ śrūyamāṇaṁ bādhyeta prayojanābhāve vā

pravṛttyabhāvo’pi syāt . atha cetano’pi

sannunmattobaddhyarādhādantareṇaivātmaprayojanaṁ

pravartaṁnīdṛṣṭastathā paramātmāpi pravartiṣyata ityucyeta, tathā sati

sarvajñatvaṁ paramātmanaḥ śrūyamāṇaṁ bādhyeta tasmādaśliṣṭā

cetanāt sṛṣṭiriti bhā° . lokaṣantu līlākaivalyam sū° tuśabdenākṣepaṁ

pariharati . yathā loke kasyacidāptaiṣaṇasya rājño rājāmātyasya vā

vyatiriktaṁ kiñcitprayojanamanabhi sandhāya kevalaṁ līlārūpā

pravṛttayaḥ krīḍāvihāreṣu bhavanti yathā

cocchasapaśvāsādayo’nabhisandhāya bāhyaṁ kiñcitprayojanāntaraṁ

svabhāvādeva bhavanti evabhīśvarasyāpyanapekṣya

kiñcitprayojanāntaraṁ svabhāvādeva kevala līlārūpā pravṛttirbhaviṣyati .

nahīśvarasya prayojanāntaraṁ nirūpyamāṇaṁ nyāyataḥ śrutito vā

sambhavati . na ca svabhāvaḥ parye nuyoktu śakyate .

yadyapyasmākamiyaṁ jagadvimbaviracanā gurutarasaṁrambhevāvabhāti

tathāpi parameśvarasya lolaiva kevaleyam aparimitaśaktitvāt . yadi nāma

loke līlāsvapi kiñcit sūkṣmaṁ prayojanamutprekṣata tathāpi naivātra

kiñcitprayojanamutprekṣituṁśakyate āptakāmatāśruteḥ .

nāpyapravṛttirunmattapravṛttirvā sṛṣṭiśruteḥ sarvajñatvaśruteśca .

naceyaṁ paramārthaviṣayā sṛṣṭisthitiśrutiḥ avidyākalpita

nāmarūpavyavahāragocaratvāt

brahmātmabhāvapratipādanaparatvāccetyetadapi na vismartavyam bhā° .

vaiṣamyanairghṛṇye na sāpekṣatvāttathāhi darśayati sū° . punaśca

jagajjanmādihetutvamīśvarasyākṣipyate sthūṇānikhanananyāyena

pratijñātasyārthasya dṛḍhīkaraṇāya . neśvaro jagataḥ

kāraṇamupapadyate kutaḥ? vaiṣamyanai eṇyaprasaṅgāt .

kāṁścidatyantasukhabhājaḥ karoti devādīn, kāṁścidatyantaduḥkhabhājaḥ

karoti paśvādīn, kāṁścin madhyamabhājomanuṣyādīnityevaṁ viṣamāṁ

sṛṣṭiṁ nirmimāṇasyeśvarasya pṛthagjanasyeva rāgadveṣāpatteḥ

śrutismṛtyavadhāritasvacchatvādīśvarasvabhāvaviparilopaḥ prasajyeta .

tathā khalajanairapi jugupsitaṁ nirghṛṇatvamatikrūratvaṁ

duḥsvayogavidhānāt sarvaprajopasaṁharaṇācca prasajyeta .

tasmādvaiṣamyanairghṛṇyaprasaṅgānneśvaraḥ kāraṇamityevaṁ prāpte

brūmaḥ vaiṣamyanairghṛṇye neśvarasya prasajyete kasmāt? sāpekṣatvāt

. yadi hi nirapekṣaḥ kevala īśvaroviṣamāṁ sṛṣṭiṁ nirmimīta syātāmetau

doṣau vaiṣamyaṁ nairghṛṇyañca . na tu nirapekṣasya nirmātṛtvamasti

sāpekṣo hośvaroviṣamāṁ sṛṣṭiṁ nirmimīte . kimapekṣata iti

ceddharmādharmāvapekṣata iti vadāmaḥ . ataḥ

sṛjyamānaprāṇidharmādharmāpekṣā viṣamā sṛṣṭiriti

nāyamīśvarasyāparādhaḥ . īśvarastu parjanyavaddraṣṭavyaḥ yathā hi

parjanyo vrohiyavādisṛṣṭau sādhāraṇaṁ kāraṇambhavati

vrīhiyavādivaiṣamye tu tattadvījagatānyevā sādhāraṇāni samarthāni

kāraṇāni bhavanti, evamīśvarodeya manuṣyādisṛṣṭau sādhāraṇaṁ

kāraṇambhavati devamanuṣyādivaiṣayye tu

tattajjīvagatānyevāsādhāraṇāni karmāṇi kāraṇāni bhavanti . evamīśvaraḥ

sāpekṣatvānna vaiṣamyanairghṛṇyābhyāṁ duṣyati . kathaṁ

punaravagamyate sāpekṣa īśvaro nīcamadhyamottamasaṁsāraṁ

nirmimīte iti . tathā hi darśayati śrutiḥ eṣa hyeva sādhu karma kārayati

taṁ, yamebhyolokebhya unninīṣate, eṣa u evāsādhu karma kārayati taṁ,

yamadholokaṁ ninīṣata iti puṇyovai puṇyena karmaṇā bhavati, pāpaḥ

pāpeneti ca . smṛtirapi

prāṇikarmaviśeṣāpekṣamebeśvarasyānugrahītṛtvaṁ nigrahītṛtvañca

darśayati ye yathā māṁ prapadyante tāṁstathaiva bhajānyaham

ityevañjātīyakā bhā° . na karmāvibhāgāditi cennānāditvāt sū° . sadeva

somyedamagrasīdekamevādvitīyamiti prāksṛṣṭeravibhāgāvadhāraṇānnāsti

karma, yadapekṣā viṣamā sṛṣṭiḥ syāt, sṛṣṭyuttarakālaṁ hi

śarīrādivibhāgāpekṣaṁ karma . karmāpekṣa īśvaraḥ pravartatāṁ nāma,

prāk vibhāgādvaicitryanimittasya karmaṇo’bhāvāttulyai vādyā sṛṣṭiḥ

prāpnotīti cennaiṣa doṣaḥ, anāditvāt saṁsārasya . bhavedeṣa

doṣoyadyādimānayaṁ saṁsāraḥ syāt anādau tu saṁsāre

vījāṅkuravaddhetuhetumadbhāvena karmaṇaḥ, sargavaiṣamyasya ca

pravṛttirna virudhyate . kathaṁ punaretadavagamyate anādireṣa saṁsāra

iti? ata uttaraṁ paṭhati bhā° . upapadyate cāyyupalabhyate ca sū° .

upadyate ca saṁsārasyānāditvaṁ ādimattve hi

saṁsārasyākasmādudbhūtermuktānāmapi punaḥsaṁsārodbhūtiprasaṅgaḥ

akṛtābhyāgamaprasaṅgaśca sukhaduḥkhādivaiṣamyasya nirnimattatvāt .

na ceśvaro vaiṣanyaheturityuktam . na cāvidyā kevalā vaiṣamya kāraṇam

ekarūpatvāt . rāgādikleśavāsanākṣiptakarmāpekṣā tvavidyā vaiṣamyakarī

syāt . na ca karma antareṇa śarīraṁ sambhāti, na vā śarīramantareṇa

karma sambhavatītītaretarā śrayadoṣaprasaṅgaḥ anāditve tu

vījāṅkuranyāyenopapatternakaściddeṣo bhavati . upalabhyate ca

saṁsārasyānāditvaṁ śrutismṛtyoḥ . śrutau tāvat anena jovenātmaneti,

sargapramukhe śārīramātmānaṁ jīvaśabdena

prāṇadhāraṇanisittenābhilapannanādiḥ saṁsāra iti darśayati . ādimattve

tu tataḥ prāganavadhāritaḥ prāṇaḥ sa kayaṁ prāṇadhāraṇanimittena

jīvaśabdena sargapramukhe’bhilapyeta . na ca dhārayiṣyatītyato’

bhilapyeta anāgatāddhi sambandhādatītaḥ sambandhobalīyān bhavati

abhiniṣpannatvāt . sūryācandramasau dhātā yayāpūrvamakalpayaditi ca

mantravarṇaḥ pūrvakalpasadbhāvaṁ darśayati . smṛtābapyanāditvaṁ

saṁsārasyopalabhyate . na rūpamasyeha tathopalabhyate nānto na

cādirna ca sampratiṣṭhā iti bhagavadgītā . purāṇe

cātītānāmanāgatānāñca kalpānāṁ na parimāṇamastīti sthāpitam

śaṅkarabhāṣyam .

īśvarasya kevalanimittakāraṇatāpakṣo’pi nyāyavaiśeṣikādyabhitaḥ

tatraiva pratyākhyātaḥ yathā patyurasāmañjasyāt śā° sū° . idānīṁ

kevalāghiṣṭhātrīśvarakāraṇavādaḥ pratiṣidhyate . tatkathavagamyate? .

prakṛtitiśca pratijñādṛṣṭāntānuparodhāt abhidhyodeśācca ityatra

prakṛtibhāvenādhiṣṭhātṛbhā vena cobhayasvabhāvasyeśvarasya

svayamevācāryeṇa pratiṣṭhāpitatvāt . yadi

punaraviśeṣeṇeśvarakāraṇavādamātramiha pratiṣidhyeta

pūrvottaravirodhādvyāhatābhivyāhāraḥ sūtrakāra itye tadāpadyeta .

tasmādaprakṛtiradhiṣṭhātā kevalaṁ nimittakāraṇamīśvara ityeṣa pakṣo

vedāntavihitabrahmaikatvapratipakṣatvādyatnenātra pratiṣidhyate . sā

ceyaṁ vedabāhyeśvarakalpanānekaprakārā .

kecittāvatsāṅkhyayogavyapāśrayāḥ kalpayanti

pradhānapuruṣayoradhiṣṭhātā kevalaṁ nimittakāraṇamīśvaraḥ

itaretaravilakṣaṇāḥ pradhānapuruṣeśvarā iti . māheśvarāstu manyante

kāryakāraṇayogavidhiduḥkhāntāḥ pañca padārthāḥ paśupatineśvareṇa

paśupāśavimokṣāyopadiṣṭāḥ . paśupatirīśvaronimittakāraṇamiti, . tathā

vaiśeṣikādayo’pi kecit kathañcit svaprakriyānusāreṇa

nimittakāraṇamīśvaraṁ varṇayanti . ata uttaramucyate .

patyurasāmañjasyāditi . patyurīśvarasya

pradhānapuruṣayoradhiṣṭhātṛtvena jagatkāraṇatvaṁ nopapadyate

kasmāta? asāmañjasyāt . kiṁ punarasāmañjasyam

hīnamadhyamottamabhāvena hi prāṇibhedān vidadhata īśvarasya

rāgadveṣādidoṣaprasakterasmadādivadanīśvaratvaṁ prasajyeta .

prāṇikarmāpekṣatvādadoṣa iti cenna karmeśvarayoḥ

pravartyapravartayitṛtve itaretarāśrayadoṣaprasaṅgāt . anāditvāditi cenna

vartamānakālavadatīteṣvapi

kāleṣvitaretarāśrayadoṣāviśeṣādandhaparamparānyāyāpatteḥ . api ca

pravartanālakṣaṇadoṣā iti nyāyavit samayaḥ . na hi kaścidadoṣaprayuktaḥ

parārthe svārthe vā pravartamāno dṛśyate svārthaprayukta eva ca

sarvojanaḥ parārthe’pi pravartata ityevamapyasāmañjasyam .

svārthakatvādīśvarasyānīśvatvaprasaṅgāt .

puruṣaviśeṣatvābhyupagamācceśvarasya puruṣasya

caudāsīnyābhyupagamādasāmañjasyam bhā° . sambandhānupapatteśca

sū° . punarapyasāmañjasyameva na hi pradhānapuruṣavyatirikta

īśvaro’ntareṇa sambandhaṁ pradhānapuruṣayorīśitā . na tāvat

saṁyogalakṣaṇaḥ sambandhaḥ sambhavati pradhānapuruṣeśvarāṇāṁ

sarvagatatvāt niravayavatvācca . nāpi samavāyalakṣaṇaḥ,

āśrayāśrayibhāvānirūpaṇāt . nāpyanyaḥ kaścit kāryagamyaḥ sambandhaḥ

śakyate kalpayituṁ, kāryakāraṇabhāvasyaivādyāmyasiddhatvāt .

brahmavādinaḥ kathamiti cet na tasya

tādātmyalakṣaṇasambandhopapattaṁḥ . api cāgamabalena brahmavādī

kāraṇādikharūpaṁ nirūpayati nāvaśyantasya yathādṛṣṭaṁ

sarvamabhyupagantavyam . parasya tu dṛṣṭāntabalena kāraṇādisvarūpaṁ

nirūpayatoyathādṛṣṭameva

sarvamabhyupagantavyamityayamastyatiśayaḥ . parasyāpi

sarvajñapraṇītāgamasadbhāvāt samānamāgamabalamiti cenna

itaretanāśrayaprasaṅgāt āgamapratyayāt sarvajñasiddhiḥ

sarvajñapratyayāccāgamasiddhiriti . tasmādanupapannā

sāṅkhyayogavādināmīśvarakalpanā . evamanyāsvapi

vedabāhyāsvīśvarakalpanāsu yathāsambhavamasāmañjasyaṁ

yojayitavyam bhā° . adhiṣṭhānānupapatteśca sū° .

itaścānupapattistārkikaparikalpitasyeśvarasya . sa hi parikalpyamānaḥ

kumbhakāra iva mṛdādīni pradhānādoni adhiṣṭhāya pravartayet na

caivamupapadyate . nahyapratyakṣaṁ rūpādihīnañca

pradhānamīśvaṁrasyādhiṣṭheyaṁ sambhavati mṛdādivailakṣaṇyāt bhā° .

karaṇavaccenna bhogādibhyaḥ sū° . syādetat yathā karaṇagrāmaṁ

cakṣurādikamapratyakṣaṁ rūprādihīnañca puruṣo’dhitiṣṭhatvevaṁ

pradhānamapīśvaro’viṣṭhāsyatīti, tathāpi nopapadyate

bhogādidarśanāddhi karaṇagrāmasyādhiṣṭhitatvaṁ gamyate na cātra

bhogādayo dṛśyante . karaṇagrāmasāmye cābhyupagamyamāne

saṁsāriṇāmiveśvarasyāpi bhogādayaḥ prasajyeran . anyathā vā

sūtradvapa vyākhyāyate . adhiṣṭhānānupapatteśca .

itaścānupapattistārkikaparikalpitasyeśvarasya sādhiṣṭhāno hi loke

saśarororājā rāṣṭrasyeśvarodṛśyate na niradhiṣṭhānaḥ, ataśca

taddṛṣṭāntavaśenādaṣṭamīśvaraṁ kalpayitumicchata īśvarasyāpi

kiñcitśarīraṁ karaṇāyatanaṁ varṇayitavyaṁ syāt na ca tadbarṇayituṁ

śakyate sṛṣṭyuttarakālabhāvitvāt śarīrasya prāksṛṣṭestadanupapatteḥ .

niradhiṣṭhānatve ceśvarasya pravartakatvānupapattiḥ evaṁ loke dṛṣṭatvāt

. karaṇavaccenna bhogādibhyaḥ sū° .

athalokadarśanānusāreṇeśvarasyāpi kiñcitkaraṇānāmāyatanaṁ śarīraṁ

kāmena kalpyate evamapi nopapadyate saśarīratve hi sati

saṁsārivadbhogādiprasaṅgādīśvarasyāpyanīśvaratva prasajyeta bhā° .

antavattvamasarvajñatā vā sū° .

itaścānupapattistārkikaparikalpitasyeśvarasya . sa hi

sarvajñastairabhyupagamyate anantaśca anantañca padhānaṁ anantāśca

puraṣāmithobhinnā abhyupagamyante . tatra sarvajñeneśvareṇa

pradhānasya puruṣāṇāmātmanaśceyattā paricchidyeta vā na vā

paricchidyeta, ubhayathāpi doṣo’nuṣaktaeva . kathaṁ?

pūrvasmiṁstāvadvikalpe iyattāparicchinnaṁ vastu ghaṭādivadantavat

dṛṣṭaṁ tathā pradhānapuruṣeśvaratrayamapīyattāparicchinnatvādantavat

syāt . saṁkhyāparimāṇaṁ tāvat pradhānapuruṣeśvaratrayarūpeṇa

paricchinnaṁ, svarūpaparimāṇamapi tadgatamīśvareṇa paricchidyeteti .

puruṣagatā ca mahāsaṁkhyā . tataśceyattāparicchinnānāṁ ye

saṁsārānmucyante teṣāṁ saṁsāro’ntavān saṁsāritvañca teṣāmantavat .

evamitareṣvapi krameṇa mucyamāneṣu saṁsāritvasya cāntavattvaṁ syāt

. pradhānañca savikāraṁ puruṣārthamīśvarasyādhiṣṭheyaṁ

saṁsāratvenābhimataṁ tacchūnyatāyāmīśvaraḥ kimadhitiṣṭheta? kiṁ

viṣaye vā sarvajñateśvarate syātām? . pradhānapuruṣeśvarāṇāṁ

caivamantavattve sati, ādimattvaprasaṅgaḥ ādyantavattve ca

śūnyavādaprasaṅgaḥ . atha mā bhūdeṣa doṣa

ityuttaravikalpo’bhyupagamyate na pradhānasya

ṣuruṣāṇāmātmanoveyatteśvareṇa paricchidyata iti . tata īśvarasya

sarvajñatvābhyupagamahā niraparo doṣaḥ prasajyeta .

tasmādapyasaṅgatastārkikaparigṛhītaiśvarakāraṇavādaḥ .

īśvarakāraṇatādārḍhyāya acetanapradhānakāraṇavāda khaṇḍanamapi

śā° sū° bhāṣyayoḥ . yathā racanānupapatternānumānam sū° . tatra

sāṅkhyāmanyante yathā ghaṭaśarāvādayo

bhedāmṛdātmakatayānvīyamānā mṛdātmakasāmānya pūrbakāḥ loke

dṛṣṭāḥ tathā sarve eva vāhyādhyātmikā bhedāḥ

sukhaduḥkhamohātmakatayā’nvīyamānā

sukhaduḥkhamohātmakasāmānyapūrvakā bhavitumarhanti . yattat sukha

duḥkhamohātmakaṁ sāmānyaṁ tat triguṇaṁ pradhānaṁ

mṛdvadacetanaṁ cetanasya puruṣasyārthaṁ sādhayituṁ pravṛttaṁ

svabhāvabhedenaiva vicitreṇa vikārātmanā bivartate iti . tathā

parimāṇādibhirapi liṅgaistadeva pradhānamanumimate . tatra vadāmaḥ

yadi dvaṣṭāntabalenaivaitannirūpyate nācetanaṁ loke cetanānadhiṣṭhitaṁ

svatantraṅkiñcidviśiṣṭapuruṣārthanirvartanasamarthān vikārān viracayat

dṛṣṭam . mehaprāsādaśayanāsanavihāramūmyādayo hi loke

prajñāvadbhiḥ śilpibhiryathākālaṁ sukhaduḥkhaprāptiparihārayogyā racitā

dṛśyante tathedaṁ jagadakhilaṁ pṛthivyādi nānākarmaphalamogayogyaṁ

bāhyamādhmātmikañca śarīrādi nānājātyanvitaṁ

pratiniyatāvayavavinyāsamanekakarmaphalānubhavādhiṣṭhānaṁ

dṛśyamānaṁ prajñāvadbhiḥ sambhāvitatamaiḥ

śilpibhirmanasāpyālocayitumaśakyaṁ sat kathamacetanaṁ pradhānaṁ

racayet? loṣṭapāṣāṇādiṣvadṛṣṭatvāt . mṛdādiṣvapi

kumbhakārādyadhiṣṭhiteṣu viśiṣṭākāraracanā dṛśyate tadvat

pradhānasyāpi cetanāntarādhiṣṭhitatvaprasaṅgaḥ . na ca

mṛdādyupādānasvarūpavyapāśrayeṇaiva dharmeṇa

sūlakāraṇamavadhāraṇīyaṁ ta bāhyakumbhakārādivyaprāśrayeṇeti

kiñcinniyāmakamasti na caivaṁ sati kiñcidvirudhyate pratyuta

śrutiranugṛhyate ce tanakāraṇatāsamarpaṇāt . atoracanānupapatteśca

hetornācetanaṁ jagatkāraṇamanumātavyambhavati .

anvayādyanupapatteśceti caśabdena hetorasiddhiṁ samuccinoti . nahi

bāhyādhyātmikānāṁ bhedānāṁ sukhaduḥkhamohātmakatayā’nvaya

upapadyate sukhādīnāñcāntaratvapratīteḥ

śabdādīnāñcātadrūpatvapratīteḥ tannimittatvapratīteśca

śabdādyaviśeṣe’pi ca bhāvanāviśeṣāt sukhādiviśeṣopalabdheḥ . tathā

parimitānāṁ bhedānāṁ mūlāṅkurādīnāṁ saṁsargapūrvakatvaṁ dṛṣṭvā

bāhyādhyātmikānāṁ bhedānāṁ parimitatvāt

saṁsargapūrvakatvamanumimānasya satvarajastamasāmapi

saṁsargapūrbakatvaprasaṅgaḥ parimitatvāviśeṣāt . kāryakāraṇa

bhāvastu prekṣāpūrbdhanirmitānāṁ śayanāsanādīnāṁ dṛṣṭa iti na

kāryakāraṇabhāvādbāhyādhyātmikānāṁ bhedānāmacetana

pūrbdhakatvaṁ śakyaṁ kalpayitum bhā° . pravṛtteśca sū° .

āstāntāvadiyaṁ racanā tatsiddhyarthā yā pravṛttiḥ sāmyāvasthānāt

pracyutiḥ

satvarajastamasāmaṅgāṅgirūpāpattirviśiṣṭakāryābhimukhapravṛttirvā sāpi

nācetanasya pradhānasya svatantrasyopapadyate

mṛdādiṣvadarśanādrathādiṣu ca . na hi mṛdādayorathādayo vā

svayamacetanāḥ santaścetanaiḥ kulāmādibhiraśvādibhirvā’nadhiṣṭhitā

viśiṣṭakāryābhimukha pravṛttayo dṛśyante . dṛṣṭāccādṛṣṭasiddhiḥ . ataḥ

pravṛttyanupapatterapi hetornācetanaṁ

jagatkāraṇamanumātavyambhavati . nanu cetanasyāpi pravṛttiḥ

kevalasya na dṛṣṭā satyametattathāpi cetanasaṁyuktasya

rathāderacetanasya pravṛtti rdṛṣṭā natvacetanasaṁyuktasya cetanasya

pravṛttirdṛṣṭā . kiṁ punaratra yuktaṁ yasmin pravṛttirdṛṣṭā tasya setyuta

yatsaṁyuktasya dṛṣṭā tasyaiva seti . nanu yasmin dṛśyate

pravṛttistasyaiva seti yuktam ubhayoḥ pratyakṣatvāt

natupravṛttyāśrayatvena kevalaścetanorathādivatpratyakṣaḥ

pravṛttyāśrayadehādisaṁyukta syaivaitu cetanasya sadbhāvasiddheḥ

kevalācetanarathādivailakṣaṇyaṁ jīvaddehasya dṛṣṭamiti . ataeva

pratyakṣe dehe sati caitanyadarśanādasati tadadarśanāt dehasyaiva

caitanyamapīti laukāyatikāḥ pratipannāḥ . tasmādacetanasyaiva

pravṛttiriti . tatrābhidhīyate na brūmo yasminnacetane pravṛttirdṛśyate na

tasya seti bhavati tu tasyaiva sā sāpi cetanādbhavatīti brūmaḥ . tadbhāve

bhāvāttadabhāve cābhāvāt yathā kāṣṭhādivyapāśrayāpi

dāhaprakāśādilakṣaṇā vikriyānupalamya mānāpi kebale jvalane

jvalanādeva bhavati tatsaṁyoge darśanāttadviyoge cādarśanāttadvat .

laukāyatikānāmapi cetanaeva deho’cetanānāṁ rathādīnāṁ

pravartakodṛṣṭaityavipratiṣiddhaṁ cetanasya pravartakatvam . nanu tava

dehādisaṁyuktasyā pyātmanovijñānasvarūpamātravyatirekeṇa

pravṛttyanupapatteranu papannaṁ pravattekatvamiti cenna

ayaskāntavadrūpādivacca pravṛttirahitasyāpi pravartakatvopapatteḥ

yathā’yaskāntomaṇiḥ svayaṁ pravṛttirahito’pi ayasaḥ pravartako bhavati

yathā ca rūpādayo viṣayāḥ svayaṁ pravṛttirahitā api cakṣurādīnāṁ

pravartakā bhavantyevaṁ pravṛttirahito’pīśvaraḥ sarvagataḥ sarvātmā

sarvajñaḥ sarvaśaktiśca san sarvaṁ pravartayedityu papannam . ekatvāt

pravartyābhāve pravartakatvānupapattiriti cenna

avidyāpratyupasthāpitanāmarūpamāyāveśavaśenāsakṛt pratyuktatvāt .

tasmāt sambhavati pravṛttiḥ sarvajñakāraṇatve na tvacetanakāraṇatve

bhā° . payombuvaccettatrāpi sū° . syādetat yathā kṣīramacetanaṁ

svabhāvenaiva vatsavivṛddhaye pravartate yayā ca jalamacetanaṁ

svabhāvenaiva lokopakārāya syandate evaṁ pradhānamapyacetanaṁ

svabhāvenaiva puruṣārtha siddhaye pavartiṣyata iti . naitat sādhūcyate,

yatastatrāpi payombunoścetanādhiṣṭhitayoreva pravṛttirityanumimīmahe

ubhayavādiprasiddhe rathādāvacetane kevale pravṛttyadarśanāt .

śastrañca yo’psu tiṣṭhannadbhyontaroyo’pontaroyamayati etasya vā

akṣarasya praśāsane gārgi! prācyo’nyā nadyaḥ syandante

ityevañjātīyakaṁ samastasya līkaparispanditasyeśvarādhiṣṭhitatāṁ

śrāvayati . tasmāt sādhyapakṣanikṣiptatvāt payo’mbuvadityanupanyāsaḥ .

cetanāyāśca dhenoḥsnehenecchayā payasaḥ pravartakatbopapatteḥ

vatsacūṣaṇena ca payasa ākṛṣyamāṇatvāt .

nacāmbuno’pyatyantamanapekṣā nimnabhūmyādyapekṣatvāt

syandanasya . cetanāpekṣetvantu sarvatropadarśitam .

upasaṁhāradarśanānneti cenna kṣīravaddhītyatra tu

bāhyanimittanirapelamapi svāśravaṁ kāryambhavatītyetallokadvaṣṭyā i

darśitaṁ śāstradṛṣṭyā punaḥ sarvatraiveśvarāpekṣatvamāpadyamānaṁ

na parāṇudyate bhā° . vyatirekānavasthiteścānapekṣatvāt sū° .

sāṅkhyānāṁ trayoguṇāḥ sāmyenāvatiṣṭhamānāḥ pradhānaṁ na

tadvyatirekeṇa ṣradhānasya pravartakaṁ nivartakaṁ vā

kiñcidbāhyamapekṣyamavasthitamasti puruṣastūdāsīno na pravartakona

nivartaka ityato’napekṣaṁ pradhānam anapekṣatvācca kadācit

pradhānaṁ mahadādyākāreṇa pariṇamate kadācinna pariṇamata

ityetadayuktam . īśvarasya tu sarvajñatvāt

sarvaśaktitvānmahāmāyitvācca pravṛttyapravṛttī na virudhyete bhā°

anyatrābhāvācca na tṛṇādivat sū° . syādetat yathā tṛṇapallavodakādi

nimittāntaranirapekṣaṁ svabhāvādeva kṣīrādyākāreṇa pariṇamate evaṁ

pradhānamapi mahadādyākāreṇa pariṇaṁ syataiti . kathañca

nimittāntaranirapekṣaṁ tṛṇādīti gamyate nimittāntarānupalambhāt . yadi

hi kiñcinnimittāntaramupalabhemahi tato yathākāmaṁ tena tena

nimittena tṛṇādyupādāya kṣīraṁ sampādayemahi na tu sampādayāmahe .

tasmāt svābhāvikastṛṇādeḥ pariṇāmaḥ tathā pradhānasyāpi syaditi .

atrocyate . bhavettṛṇādivat pradhānasya svābhāvikaḥ pariṇāmo yadi

tṛṇāderapi svabhāvikaḥ pariṇāmo’bhyupamyeta na tvabhyupagamyate

nimittāntaropalabdheḥ kathaṁ nimittāstaropalabdhiḥ atyatrābhāvāt

dhenvaiva hyupayuktaṁ tṛṇādi kṣīrībhavati ga

prahīṇamanaḍudādyupayuktaṁ vā yadi hi nirnimittametat syāt

dhenuśarīrasambandhādanyatrāpi tṛṇādi kṣīrībhavet . na ca yathākāmaṁ

narairna śakyaṁ sampādayitumityetāvatā nirnimittatā sambhayati,

bhavati kiñcit kāryaṁ mānuṣasampādyaṁ kiñciddaivasampādyam .

manuṣyā api ca śaknuvantyevocitenopāyena tṛṇādyupādāya kṣīraṁ

sampādayituṁ prabhūtaṁ hi kṣīraṁ kāmayamānāḥ prabhūtaṁ ghāsaṁ

dhenuñcārayanti tataśca prabhūtaṁ kṣīraṁ labhante . tasmānna

tṛṇādivat svābhāvikaḥ pradhānasya pariṇāmaḥ bhā° .

abhyupagame’pyaryābhāvāt sū° . svābhāvikī pradhānasya

pravṛttirnabhavatīti sthāṣitam . ayāpi nāma bhavataḥ

śraddhāmanurudhyamānāḥ svābhāvikīmeva pradhānasya

pravṛttimabhyupagacchema tathāpi doṣo’nuṣajyetaiva kutaḥ? arthābhāvāt

yadi tāvat svābhāvikī pradhānasya pravṛttirna kiñcidanyadapekṣate

ityucyeta tato yathaiva sahakāri kiñcinnāpekṣate evaṁ prayojanamapi

kiñcinnāpekṣiṣyata ityataḥ pradhānaṁ puruṣasyārthaṁ sādhayituṁ

pravartate itīyaṁ pratijñā hīyeta . sa yadibrūyāt sahakāryeva kevalaṁ

nāpekṣate na prayojanamapīti tathāpi pradhānapravṛtteḥ prayojanaṁ

vivektavyaṁ bhogovā syādapavargo vā ubhayaṁ veti . bhogaścet

kīdṛśo’nādheyātiśayasya bhogo bhavet anirmokṣaprasaṅgaśca .

apavargaścet prāgapi pravṛtterapavargasya siddhatvāt pravṛttiranarthikā

syāt śabdādyanupalabdhiprasaṅgaśca . ubhayārthatābhyupame’pi

bhoktavyānāṁ pradhānamātrāṇāmānantyādanirmekṣaprasaṅga eva . na

cautsukyanivṛttyathī pravṛttiḥ na hi pradhānasyācetanasyautsukyaṁ

sambhavati na ca puruṣasya nirmalasya,

dṛkśaktisargaśaktivaiyaryabhayāccet pravṛttistarhi dṛkśaktyanucchedavat

sargaśaktyanucchedāt saṁsārānucchedādanirmokṣaprasaṅga eva tasmāt

pradhānasya puruṣārthā pravṛttirityetadayuktam bhā° . ṣuruṣāśmavaditi

cettathāpi sū° . syādetat yathā kaścit puruṣo dṛkśaktisampannaṁ

dṛkśaktivihīnamandhamadhiṣṭhāya pavartayati yathā vā’yaskāntomaṇiḥ

svayamapravarta māno’pyayaḥ pravartatyevaṁ puruṣaḥ praghānaṁ

pravartayiṣyatīti dṛṣṭāntapratyayena punaḥ pratyavasthānam . atrocyate

tathāpi naiva doṣānnirmokṣo’sti . abhyupetahānaṁ tāvaddoṣa āpatati,

pradhānasya svatantrasya puvṛttyabhyupagamāt puruṣasya ca

pravartakatvānabhyupagamāt . kathañcodāsīnaḥ puruṣaḥ pradhānaṁ

pravartayet . paṅgurapi hyandhaṁ puruṣaṁ vāgādibhiḥ pravartayati

naivaṁ puruṣasya kaścit pravartanavyāpāro’sti niṣkriyatvānnirguṇatvācca

. nāpyayaskāntavat sannidhimātreṇa pravartayet sannidhinityatvena

pravṛttinityatvaprasaṅgāt . ayaskāntasya cānityaḥ sannidhirasti

svavyāpārasannithiparimārjanādyapekṣā cāsyāstātyanupanyāsaḥ

puruṣāśmavaditi . tathā pradhānasyācaitanyāt puruṣe caudāsīnyāt

tṛtoyasya ca tayoḥ sambandhurabhāvāt sambandhānupapattiḥ .

yogyatānimitte sambandhe yomyatānucchedādanirmokṣaprasaṅgaḥ .

pūrvavaccehāpyaryābhāvo vikalpayitavyaḥ . paramātmanastu

svarūpavyapāśrayamaudāsīnyaṁ māyāvyapāśrayañca

pravartakatvamityastyatiśayaḥ bhā° . aṅgitvānupapatteśca sū° . itaśca na

pradhānasya pravṛttiravakalpate yaddhi

satvajastamasāmanyonyaguṇapradhānabhāvamut sṛjya sāmyena

svarūpamātreṇāvasthānaṁ sā pradhānāvasthā

tasyāmavasthāyāmanapekṣasvarūpāṇāṁ svarūpapraṇāśabhayāt

parastaraṁ pratyaṅgāṅgibhavānupapatteḥ . bāhyasya ca kasyacit

kṣobhayiturabhāvādguṇavaiṣamyanimittoṁ mahadādyutpādona syāt bhā°

. anyathānumitau ca jñaśaktiviyogāt sū° . athāpi syāt anyathā

vayamanumimīmahe yathā nāyamanantaro doṣaḥ prasajyeta .

nahyanapekṣasvabhāvāḥ kūṭasthāścāsmābhirguṇā abhyupagamyante

pramāṇābhāvāt . kāryavaśena tu guṇānāṁ svabhāvo’bhyupagamyate

yathā yathā kāryotpāda upapadyate tathā tathaiteṣāṁ

svabhāvo’bhyupagantavyaḥ . calaṁ guṇavṛttamiti cāstyabhyupagamaḥ .

tasmāt sāmyāvasthāyāmapi vaiṣamyopagamayogyā eva guṇā

avatiṣṭhanta iti . evamapi pradhānasya jñaśaktiviyogāt

racanānupapattyādayaḥ pūrvoktā doṣā stadavasthā eva . jñaśaktimapi

tvanumimānaḥ prativāditvānnivarteta cetanamekamanekaprapañcasya

jagata upādānamiti brahmavādaprasaṅgāt . vaiṣamyopagamayogyā api

guṇāḥ sāmyāvasthāyāṁ nimittabhāvānnaiva vaiṣamyaṁ bhajeran

bhajamānā vā nimittābhāvāviśeṣāt sarvadaiva vaiṣamyaṁ bhajeranniti

prasajyeta evāyamanantaro’pi doṣaḥ bhāṣyam .

vedāntipakṣapariśuddhaye sāṅkhyādyudbhāvitadoṣanirākaraṇamapi

tatraiva yathā nanvaupaniṣadānāmapyasamañjasameva darśanaṁ

tapyatāpakayorjātyantarabhāvānabhyupagamāt ekaṁ hi brahma

sarvātmakaṁ sarvasya prapañcasya

kāraṇamabhyupagacchatāmekasyaivātmanoviśeṣau tapyatāpakau na

jātyantarabhūtāvityabhyupagantavyaṁ syāt . yadi caitau

tapyatāpakāvekasyātmano viśeṣau syātāṁ sa tābhyāntapyatāpakābhyāṁ

na nirmucyeta iti tāpopaśāntaye

samyagdarśanamupadiśacchāstramanarthakaṁ syāt .

nahyauṣṇyaprakāśadharmakasya pradīpasya tadavasthasyaiva tābhyāṁ

nirmokṣa upapadyate . yo’pi jalavīdhitaraṅgaphenādyupanyāsastatrāpi

jalātmana ekasya vīcyādayo viśeṣā āvirbhāvatirobhāvarūpeṇa nityā ebeti

sabhānau jalātmano vīcyādibhiranirmokṣaḥ . prasiddhaścāyaṁ tapya

tāpakayorjātyantarabhāvo loke . tathā hi arthī cārthaścānyonyabhinnau

lakṣyete yadyarthinaḥ svato’nyo’rthona syāt yasyārthino

yadviṣayakamarthitvaṁ sa tasyārthonityasiddhaeveti tasya

tadviṣayamarthitvaṁ na syāt . yathā prakāśātmanaḥ pradīpasya

prakāśākhyo’rtho nityasiddha eveti na tasya tadviṣayamarthitvambhavati

aprāpte hya’rthe’rthino’rthitvaṁ syāditi . tathārthasyāpyarthatvaṁ na

syāt yadi syāt svārthatvameva syāt na caitadasti . sambandhiśabdau

hyetāvarthī cārthaśceti dvayośca sambandhinoḥ sambandhaḥ

syānnaikasyaiva . tasmādbhinnāvetāvarthārthinau . tathā’narthārthināvapi

. arthino’nukūlalo’rthaḥ pratikūlo’narthaḥ tābhyāmekaḥ

paryayeṇobhābhyāṁ sambadhyate

tatrārthasyālpīyastvādbhūyastvāccānarthasyobhāvapyarthāvanartha eveti

tāpakaḥ sa ucyate . tapyastu puruṣoya ekaḥ paryāyeṇobhābhyāṁ

sambadhyata iti tayostapyatāpakabhāvānupapatteḥ . bhavedeṣa doṣo

yadyekātmatāyāntapyatāpakāvanyonyasya viṣayaviṣayibhāvaṁ

pratipadyeyātāṁ natvetadasti ekatvādeva . na hyagnirekaḥ

sannatmānandahati prakāśayati vā satyapyauṣṇyaprakāśādidharmabhede

pariṇāmitve ca kimu kūṭasthe brahmaṇyekasmiṁstapyatāpakabhāvaḥ

sambhavet kva punarayantapyatāpakabhāvaḥ syāditi ucyate kiṁ na

paśyasi? karmabhūto jīvaddehastapyaḥ tāpakaḥ saviteti . nanu

taptirnāma duḥkhaṁ sā cetayiturnācetanasya dehasya yadi hi dehasyaiva

taptiḥ syādehanāṁśe svayameva naśyatīti tannāśāyasādhanaṁ

naiṣitavyaṁ syāditi . ucyate dehābhāve hi kevalasya cetanasya taptirna

dṛṣṭā na ca tvayāpi taptirnāma vikriyā cetayituḥ kevalasyeṣyate . nāpi

dehacetanayoḥ saṁhatatvam aśuddhyādidoṣaprasaṅgāt . na ca taptereva

taptimamyupagacchasīti kathaṁ tavāpi tapyatāpakabhāvaḥ . satvaṁ

tapyaṁ tāpakaṁ raja eveti cenna tābhyāñcetanasya

saṁhatatvānupapatteḥ . satvānurodhitvāccetano’pi tapyata iveti cet

paramārthatastarhi naiva tapyata ityāpatati ivaśabdaprayogāt na

cettapyate nevaśabdadoṣāya . nahi ḍuṇḍubhaḥ sarpa ivetyetāvatā saviṣo

bhavati, sarpo vā ḍuṇḍubha ivetyetāvatā nirviṣo bhavati .

ataścāvidyākṛto’yantapyatāpakabhāvo na pāramārthika

ityabhyupagantavyamiti . naivaṁ sati mamāpi kiñcidda ṣyati . atha

pāramārthikameva cetanasya tapyatvamabhyupagacchasi tavaiva

sutarāmanirmokṣaḥ prasajyeta nityatvābhyupagamācca tāpakasya

tapyatāpakaśaktyornityatve’pi sanimittasaṁyogāpekṣatvāpatteḥ

saṁyoganimittādarśananivṛttāvātyantikaḥ

saṁyogoparamaḥtataścātyantiko mokṣa upapanna iti cenna adarśanasya

tamaso nityatvābhyupagamāt .

guṇānāñcodbhavābhibhavayoraniyatatvādaniyataḥ saṁyoga

nimittoparama iti, viyogasyāpyaniyatatvāt

sāṅkhyasyaivānimokṣo’parihāryaḥ syāt . aupaniṣadasya

tvātmaikatvābhyupagamādekasya ca

viṣayaviṣayibhāvānupapattervikārabhedasya ca

vācārambhaṇamātratvaśravaṇādanirmekṣāśaṅkā svapte’pi nopajāyate .

vyavahāre tu yatra yathā dṛṣṭastapyatāpakabhāvastatra tathaiva sa iti na

nodayitavyaḥ parihartavyo vā bhavati .

pradhānakāraṇavādo nirākṛtaḥ paramāṇukāraṇa vāda idānīṁ

nirākartavyaḥ . tatrādau tāvadyo’ṇukāraṇavādinā brahmavādini

doṣautprekṣyate sa pratisamādhīyate . tatrāyaṁ

vaiśeṣikāṇāmabhyugamaḥ kāraṇadravyasamavāyino guṇāḥ kāryadravye

samānajātīyaṁ guṇāntaramārabhante śuklebhyastantubhyaḥ śuklasya

paṭasya prasavadarśanāttadviparyayā’darśanācca . tasmāccetanasya

brahmaṇo jagatkāraṇatve’bhyupagamyamāne kārye’pi jagati caitanyaṁ

samaveyāt tadadarśanāttu na cetanaṁ brahma

jagatkāraṇambhavitumarhatīti . imamabhyupagamantadīyayaiva

prakriyayā vyabhicārayati bhā° .

mahaddīrghavaddhrasvaparimaṇḍalābhyām sū° . eṣā teṣāṁ prakriyā

paramāṇavaḥ kila kañcitkālamanārabdhakāryā yathāyogaṁ rūpādimantaḥ

pārimāṇḍalyaparimāṇāstiṣṭhanti . te ca paścādadṛṣṭādipuraḥsarāḥ

saṁyogasacivāśca santo dvyaṇukādikrameṇa kṛtsnaṁ

kāryajātamārabhante kāraṇaguṇāśca kārye guṇāntaram . yadā dvau

paramāṇūdvyaṇakamārabhete tadā paramāṇugatā rūpādiguṇaviśeṣāḥ

śuklādayo dvyaṇuke śuklādīnārabhante . paramāṇuguṇaviśeṣastu

pārimāṇḍalyaṁ na dvyaṇuke pārimāṇḍalyamaparamārabhate

dvyaṇukasya parimāṇāntarayogābhyupagamāt . aṇutvahrasvatve hi

dvyaṇukakavartinī parimāṇe varṇayanti . yadāpi dve dvyaṇuke

caturaṇukamārabhete tadāpi samānaṁ dvyaṇukasamavāyināṁ

śuklādīnāmārambhakatvam . aṇutvahrasvate tu dvyaṇukasamavāyinī api

naivārabhete caturaṇukasya

mahattvadīrghatvaparimāṇayogābhyupagamāt . yadāpi bahavaḥ

paramāṇavo bahūni vā dvyaṇukāni dvyaṇukasahito vā paramāṇuḥ

kāryamārabhante tadāpi samānaiṣā yojanā . tadevaṁ yathā paramāṇoḥ

parimaṇḍalāt sato’ṇu hrasvañca dvyaṇukañjāyate mahaddorghañca

tryaṇukādi na parimaṇḍalam . yathā vā hyaṇukādaṇorhrasvācca

satomahaddīrghañca tryaṇukādi jāyate nāṇu nota hrasvam evaṁ

cetanādbrahmaṇo ‘cetanaṁ jagajjaniṣyata ityabhyupagame tava kiṁ

chinnam . atha manyase virodhinā parimāṇāntareṇākrāntaṁ

kāryadravyaṁ dvyaṇukādi tato nārambhakāṇi kāraṇagatāni

pārisāṇḍalyādīni ityabhyupagacchāmi na tu cetanāvirodhinā guṇāntareṇa

jagata ākrāntatvamasti yena kāraṇagatā cetanā kārye cetanāntaraṁ

nārabheta . na hyacetanā nāma cetanāvirodhī kaścidaguṇo’sti

cetanāpratiṣedhamātratvāt tāmāt pārimāṇḍalyādivaiṣamyāt prāpnoti

cetanāyā ārambhakatvamiti . maivaṁ maṁsthāḥ yathā kāraṇe

vidyamānānāmapi pārimāṇḍalyādīnāmanārambhakatvamevaṁ

caitanyasyāpītyasyāṁśasya samānatvāt . na ca parimāṇāntarākrāntatvaṁ

pārimāṇḍalyādīnāmanārambhakatve kāraṇaṁ prāk parimāṇāntarārambhāt

pārimāṇḍalyādīnāmārambhakatvāpatteḥ . ārabdhamapi kāryadravyaṁ

prāk guṇārambhāt kṣaṇamātramaguṇaṁ tiṣṭhatītyabhyupagamāt . na ca

parimāṇāntarārambhe vyagrāṇi pārimāṇḍalyādīnītyataḥ

svasamānajātīyaṁ parimāṇāntaraṁ nārabhante

parimāṇāntarasyānyahetukatvobhyupagamāt . kāraṇabahutvāt

pracayaviśeṣācca mahat tadviparītamaṇu . etena dīrghatvahasvatve

vyākhyāte . iti hi kāṇabhujāni sṛtrāṇi . na ca sannidhānaviśeṣāt kutaścit

kāraṇāt bahutvādīni evārabhante na pārimāṇḍalyādīnītyucyeta

dravyāntare guṇāntare vārabhyamāṇe sarveṣāmeva kāraṇaguṇānāṁ

svāśrayasamavāyāviśeṣāt . tasmāt svabhāvādeva

pārimāṇḍalyādonāmanārambhakatvaṁ tathā cetanāyā api draṣṭavyam .

saṁyogācca dravyādīnāṁ vilakṣaṇānāmutpattidarśanāt

samānajātīyotpattivyabhicāraḥ . dravye plakṛte guṇodāharaṇamayuktamiti

cenna dṛṣṭāntena vilakṣaṇārambhamātrasva vivakṣitatvāt . na ca

dravyasya dravyamevodāhartavyaṁ guṇasya vā guṇaeveti kaścinniyame

heturasti . sūtrakāro’pi bhavatāṁ dravyasya guṇamudājahāra

pratyakṣāpratyakṣāṇāmapratyakṣatvāt saṁyogasya pañcātmakatvaṁna

vidyate iti . yathā pratyakṣāpratyakṣayorbhūmyākāśayoḥ samavayan

saṁyogo’pratyakṣaḥ evaṁ pratyakṣāpratyakṣeṣu pañcaṣu bhūteṣu

samavayat śarīramapratyakṣaṁ syāt pratyakṣantu śarīraṁ dṛśyate

tasmānna pāñcabhautikamiti . etaduktaṁ bhavati guṇaśca saṁyogḥ

dravyaṁ śarīram iti bhā° .

īśvarasya sarvakartṛtve’pi na svābhinnajīvasraṣṭṛtvamiti nirṇayāya

īśvarasya jīvasraṣṭṛtvavādinotaṣṇavasya matamutthāpya tatraiva

nirākṛtaṁ yathā! utpattyasambhavāt śā° sū° . yeṣāmaprakṛtiradhiṣṭhātā

kevalaṁ nimittaṁ kāraṇamīśvaro’bhimata steṣāṁ pakṣaḥ pratyākhyātaḥ .

yeṣāṁ punaḥ prakṛtiścādhiṣṭhātācetyubhayātmakaṁ

kāraṇamīśvaro’bhimatasteṣāṁ pakṣaḥpratyākhyāyate .

nanuśrutisamāśrayaṇenāpyevaṁrūpa eveśvaraḥ prāṅnirdhāritaḥ

prakṛtiścādhiṣṭhātā ceti . śrutyanusāriṇī ca smṛtiḥ pramāṇamiti sthitiḥ .

tat kasya hetoreṣa pakṣaḥ pratyācikhyāsitaḥ? iti . ucyate yadyapyevaṁ

jātīyako’śaḥsamānatvānna visaṁvādagocarobhavati asti tu aṁśāntaraṁ

visaṁvādasthānamiti atastatpratyākhyānāyārambhaḥ . tatra bhāgavatā

manyante . bhagavānevaiko vāsudevo nirañjanaḥ jñānasvarūpaḥ

paramārthatattvaṁ sa caturdhātmānaṁ pravibhajya pratiṣṭhito vāsudeva

vyūharūpeṇa, saṁkarṣaṇavyūharūpeṇa,

pradyumnavyūharūpeṇaaniruddhavyūharūpeṇa ca . vāsudevonāma

paramātmocyate . saṅkarṣaṇo nāma jīvaḥ . pradyumnonāma manaḥ .

aniruddho nāmāhaṅkāraḥ . teṣāṁ vāsudevaḥ parā prakṛtiḥ apare

saṁkarṣaṇādayaḥ kāryam . tamithaṁbhūtaṁ

bhagavantamabhigamanopāsanejyāsvādhyāyayogairvarṣaśatamiṣṭvā

kṣīṇakleśobhagavantameva pratipadyata iti . tatra yattāvaducyate yo’sau

nārāyaṇaḥ parovyaktāt prasiddhaḥ paramātmā sarvātmā sa

ātmānamanekadhā vyūhya vyavasthita iti tanna nirākriyate sa ekadhā

bhavati tridhā bhavatītyādi śrutibhyaḥ

paramātmano’nekadhābhavanasyādhigatatvāt . yadapi tasya

bhagavato’bhibhamanādilakṣaṇamārādhanamajasramananyacittatayābhip

reyate tadapi na pratiṣidhyate śrutismṛtyorośvarapraṇidhānasya

prasiddhatvāt . yatpunarida mucyate vāsudevāt saṁkarṣaṇa utpadyate

saṁkarṣaṇācca pradyumnaḥpra dyumnāccāniruddha iti atra brūmaḥ na

vāsudevasaṁjñakāt paramātmanaḥ saṅkarṣaṇasaṁjñakasya

jīvasyotpattiḥ sambhavati anityatvādidoṣaprasaṅgāt . utpattimattve hi

jīvasyānityatvādayo doṣāḥ prasajyeran tataśca naivāsya bhagavat prāpti

rmokṣasyāt kāraṇaprāptau kāryasya vilayaprasaṅgāt . pratiṣedhiṣyati

cācāryojīvasyotpattim nātmā’śruternitya tvācca iti . tasmādasaṅgataiṣā

kalpanā bhā° . na ca kartuḥ karaṇam sū° . itaśvāsaṅgataiṣā kalpanā

yasmānnahi loke karturdevadattādeḥ karaṇaṁ paraśvādyut padyamānaṁ

dṛśyate . varṇayanti ca bhāgavatāḥ kartujīṁvāt saṁkarṣaṇasaṁjñakāt

karaṇa manaḥ pradyumnasaṁjñakamutpadyate kartṛjācca

tasmādaniruddhasaṁjñako’haṅkāra utpadyata iti . na

caitaddṛṣṭāntamantareṇādhyavasātuṁ śaknumaḥ na cevambhūtāṁ

śrutimupalabhāmahe bhā° . vijñānādibhāve vā tadapratiṣedhaḥ sū° .

athāpi syāt na caite saṁkarṣaṇādayo jīvādibhāvenābhipreyanta

kintarhīśvarā evaite sarve

jñānaiścaryaśaktibalavoryatejobhiraiśvaryadharmairanvitā

abhyupaganyante . vāsudevā evaite sarvenirdoṣā niradhiṣṭhānā

nirābādhāśceti . tasmānnāyaṁ yathāvarṇitamatpattya sambhavodoṣaḥ

prāpnotīti . atrocyate . evamapi tadapratiṣedha

utpattyasambhavamyāpratiṣedhaḥ

prāpnotyevāyamutpattyasambhavodoṣaḥ prakārāntare kathaṁ na

bhavedityabhiprāyaḥ . parasmarabhinnā evaite vāsudevādayaḥ catvāra

īśvarāstulyadharmāṇo naiṣāmekātmatvamastīti

tatohyanekeśvarakalpanānarthakyam ekeneśvareṇeśvarakārya siddheḥ .

siddhāntahāniśca bhagavānevaiko vāsudevaḥ

paramārthatattvamityabhyupagamāt . athāyamabhiprāyaḥ ekasyaiva

bhagavataḥ ete catvārovyūhāstulyadharmāṇaiti tathāpi tadavastha

evotpattyasambhavaḥ . na hi vāsudevāta saṅkarṣaṇasyotpattiḥ

sambhavati, saṅkarṣaṇācca pradyumnasya, pradyumnāccāniruddhasya,

atiśayābhāvāt . bhavitavyaṁ hi kāryakāraṇayoratiśayena yathā

mṛdghaṭayoḥ . nahyasatyatiśaye kāryaṁ kāraṇamityavakalpāte . na ca

pañcarātra siddhāntibhirvāsudevādiṣu ekaikasmin sarveṣ vā

jñānaiśvaryāditāratamyakṛtaḥ kaścidbhedo’bhyupagamyate . vāsudevā

eva hi sarvevyūhā nirviśeṣā iṣyante . nacaite

bhagavadyūhāścatusaṁkhyāyāmeva vyavatiṣṭheran

brahmādistambaparyantasya samastasyaiva

jagatobhagavadvyūhatvāvagamāt bhā° . vipratiṣedhācca sū° .

vipratiṣedhaścāsmin śāstre bahuvidha upalabhyate

guṇaguṇitvakalpanādilakṣaṇaḥ jñānaiśvaryaśaktibalavīryatejāṁsi guṇāḥ

ātmana evaite bhagavanto vāsudevā ityādidarśanāt . vedapratiṣedhaśca

bhavati . caturṣu vedeṣu paraṁ śreyo’labdhrā śāṇḍilya idaṁ

śāstramadhigatavānityādi vedanindā darśanāt . tasmādasaṅgataiṣā

kalpaneti siddham mā° .

upāsanayā prāptaiśvaryasyānityeśvarasya tu na jagatkartṛtvamityapi

tatraiva vyavasthāpitaṁ yathā jagadvyāpāravarjaṁ

prakaraṇādasannihitatvācca śā° sū° . ye saguṇabrahmopāsanāt sahaiva

manaseśvarasāyujyaṁ vrajanti kinteṣāṁ niravagrahamaiśvaryaṁ

bhavatyāhosvit sāvagrahamiti saṁśayaḥ . kintāvat prāptaṁ

niraṅkuśamevaiṣāmaiśvaryaṁ bhavitumarhati āpnoti svārājyaṁ

sarve’smai devābalimāvahanti teṣāṁ sarveṣu kāmacāro bhavatītyādi

śrutibhyaḥ . ityevaṁ prāpte paṭhati jagadvyāpāravarjamiti . jagadut

pattyādivyāpāraṁ varjayitvā anyadaṇimādyātmakamaiśvaryaṁ muktānāṁ

bhavitumarhati jagadvyāpārastu nityasiddhasyai veśvarasya . kutaḥ?

tasya tatra prakṛtatvāt asannihitatvācce tareṣām . paraeva hīśvaro

jagadvyāpāre’dhikṛtaḥ tameva

prakṛtyotpattyādyupadeśānnityaśabdanibandhanatvācca .

tadanveṣaṇavijijñāsanapūrvakamitareṣāmādimadaiśvaryaṁ śrūyate

tenāsannihitāste jagadvyāpāre . samanaskatvādeva caiṣāmanai .

kamatye kasyacit sthityabhiprāyaḥ kasyacicca saṁhārābhiprāya

ityevavirodho’pi kadācit syāt . atha kasyacit saṅkalpamanvanyasya

saṅkalpa ityavirodhaḥ samarthyeta tata!

parameśvarāhṛtatantratvamevetareṣāmiti vyavatiṣṭate bhā° .

pratyakṣopadeśāditi cennādhikārikamaṇḍalasthokteḥ sū° . atha yaduktaṁ

āpnoti svārājyamityādi pratyakṣopadeśānniravagrahamaiśvaryaṁ viduṣāṁ

nyāyyamiti tatparihartavyam atrocyate . nāyaṁ doṣaḥ

ādhikārikamaṇḍalasthokteḥ ādhikārikoyaḥ savitṛmaṇḍalādiṣu vyavasthitaḥ

parameśvarastadāttaiveyaṁ svārājyaprāptirucyata .

yatkāraṇamanantaram āpnoti manasampati mityāha . yohi

sarvamanasāmpatiḥ pūrvasiddhaīśvarastaṁ prāptoti etaduktaṁ bhavati .

tadanusāreṇa cānantaram vākpatiścakṣuṣpatiḥ śrotrapatirvijñānapatiśca

bhavatītyāha . evamanyatrāpi yathāsambhavaṁ

nityasiddheśvarāyattamevetareṣāmaiśvaryaṁ yojayitavyam bhā° .

upāsāsiddhasya yathā jagatkartṛtvaṁ na bhavati

tathānumānacintāmaṇāvanupadaṁ darśitam .

sāṁkhyoktadoṣanirasanapūrvakaṁ tasya sarvaviṣayanityajñānatvaṁ

tatraiva samarthitaṁ yathā yatpunaruktaṁ brahmaṇo’pi na mukhyaṁ

sarvajñatvamupapadyate nityajñānaktiyatvejñānakriyāṁ prati

svātantryāsaṁbhavāditi . atrocyate idaṁ tāvadbhavān praṣṭavyaḥ kathaṁ

nityajñānatve sarvajñatvahāniriti? . yasya hi sarvaviṣayāvabhāsalakṣaṇaṁ

jñānaṁ nityamasti so’sarvajña iti vipratiṣiddham . anityatve hi jñānasya

kadācijjānāti kadācinna jānātītyasarvajñatvamapri syāt, natvasau

jñānanityatve doṣo’sti . jñānanityatve jñānakriyāṁ prati

svātantryavyapadeśonopapadyate iti cenna pratatauṣṇyaprakāśe’pi

savitari dahati prakāśayatīti svātantryavyapadeśadarśanāt . nanu

saviturdāhyaprakāśyasaṁyoge sati dahati prakāśayatīti vyapadeśaḥ syāt

na tu brahmaṇaḥ prāgutpatterjñānakarmasaṁyogo’stīti viṣamodṛṣṭāntaḥ,

na asatyapi karmaṇi savitā prakāśata iti kartṛtvavyapadeśadarśanāt,

evamasatyapi jñānakarmaṇi brahmaṇaḥ tadaikṣateti

katṛtvavyapadeśopapatterna vaiṣamyam . karmāpekṣāyāṁ tu brahmaṇa

īkṣitṛtvaśrutayaḥ sutarāmupapannāḥ . kiṁ punastat kvarma? yat

prāgutpatterīśvarajñānasya viṣayo bhavatīti

tattvānyatvābhyāmanirvacanīye nāmarūpe avyākṛte vyācikīrṣite iti brūmaḥ

. yatprasādāddhi yogināmapyatotānāgataviṣayaṁ pratyakṣaṁ

jñānamicchanti yogaśāstravidaḥ kimu vaktavyaṁ tasya

nityasiddhasyeśvarasya sṛṣṭisthitisaṁhṛtiviṣayaṁ nityaṁ jñānaṁ bhavatīti

. yadapyuktaṁ prāgutpatterbrahmaṇaḥ

śarīrādisaṁbandhamantareṇekṣitṛtvamanupapannamiti na

taccodyamavatarati savitṛprakāśavat brahmaṇojñānasvarūpanityatvena

jñānasādhanāpekṣānupapatteḥ . api ca avidyādimataḥ saṁsāriṇaḥ

śarīrādyapekṣā jñānotpapattiḥ syāt na

jñānapratibandhakaḥraṇarahitasyeśvarasya . mantrau cemāvīśvarasya

śarīrādyanapekṣatāmanāvaraṇajñānatāṁ ca darśayataḥ . na tasya

kāryaṁ karaṇañca vidyate na tatsamaścābhyadhikaśca dṛśyate . parāsya

śaktirvividhaiva śrūyate svābhāvikījñānabalakriyā ceti

apāṇipādojavanograhītā paśyatyacakṣuḥ sa śṛṇotyakarṇaḥ . sa vetti

vedyaṁ na ca tasyāsti vettā tamāhuragryaṁ puruṣaṁ mahāntamiti ca .

asmādeva ca jīvānāṁ tattatkarmaphalasiddhiryathā tathā śā°

sūtrabhāṣyayorvarṇitam yathā phalamata upapatteḥ sū° . tasyaiva hi

brahmaṇo vyāvahārikyāmīśitrīśitavyavibhāgāvasthāyāmayamanyaḥ

svabhāvovarṇyate . yadetadiṣṭāniṣṭavyāmiśralakṣaṇaṁ karmaphalaṁ

saṁsāragocaraṁ trividhaṁ prasiddhaṁ jantūnāṁ kimetat karmaṇo

bhavatyāhosvidīśvaraprasādāditi? bhavati vicāraṇā . tatra tāvat

pratipadyate phalamataīśvarādbhavitumarhati kutaḥ? upapatteḥ sahi

sarvādhyakṣaḥ sṛṣṭisthitisaṁhārān vicitrān

vidadhaddeśakālaviśeṣābhijñatvāt karmiṇāṁ karmānurūpaṁ phalaṁ

saṁpādayatītyupapadyate karmaṇastvanukṣaṇaṁ vināśinaḥ

kālāntarabhāvi phalaṁ bhavatītyanupapannam abhāvādbhāvānutpatteḥ .

syādetat karma vinaśyat svakālaeva svānurūpaṁ phalamarjayitvā

vinaṅkhyati tatphalaṁ kālāntaritaṁ kartā bhokṣyata iti tadapi ta

pariśuddhyati prāgbhoktṛsambandhāt phalatvānupapatteḥ yatkālaṁ hi yat

sukhaṁ duḥkhaṁvātmanā bhujyate tasyaiva loke phalatvaṁ prasiddham .

nahyasambaddhasyātmanā sukhasya duḥkhasya vā phalatvaṁ pratiyanti

laukikāḥ . athocyet karmakāryāda pūrbāt phalamutpatsyata iti tadapi

nopapadyate apūrbasyā cetanamya kāṣṭhaloṣṭasamasya

cetanāpravartitasya pravṛttyanupapattīḥ tadastitveca prāmāṇābhāvāt .

arthāpattiḥ pramāṇamiti cenna īśvarasiddherarthāpattiparikṣayātḥ bhā° .

śrutatvācca sū° . na kevalamupapattereveśvaraṁ phalahetuṁ

kalpayāmaḥ kiṁtarhi śrutatvādapīśvarameva phalahetuṁ manyāmahe

tathāhi śrutirbhavati sa vā eṣa mahānaja ātmā’nnādovasudāna ityevaṁ

jātīyakā bhā° . dharmaṁjaiminirata eva sū° . jaiministvācārthyo dharmaṁ

phalasya dātāraṁ manyate ataeva hetoḥ śruterupapatteśca, śrūyate

tāvadayamarthaḥ svargakāmoyajetetyevamādiṣu vākyeṣu . tatra ca

vidhiśruterviṣayabhāvopagamādyāgaḥ svargasyotpādaka iti gamyate

anyathā hyananuṣṭhātṛkoyāga āpadyeta tatrāsyopadeśasya vaiyarthyaṁ

syāt . nanvanukṣaṇavināśinaḥ karmaṇaḥ phalaṁ nopapadyata iti

parityakto’yaṁ pakṣaḥ . naiṣa doṣaḥ śrutiprāmāṇyāt . śrutiścet

pramāṇaṁ yathāyaṁ karmaṁphala sambandhaḥ śrutaupapadyate vathā

kalpayitavyaḥ nacānutpādya kimapyapūrbaṁ karma

vinaśyatkāṁlāntaritaṁ phalaṁ dātuṁ śaknotītyataḥ karmaṇo vā sūkṣmā

kāciduttarāvasthā, phalasya vā pūrvāvasthā’pūrbaṁ nāmāstīti tarkyate .

upapadyate cāyamarthaḥ uktena prakāreṇa īśvarastu phalaṁ

dadātītyanupapannam avicitrasya kāraṇasya vicitrakāryānupapatteḥ

vaiṣamya nairghṛṇyaprasaṅgādanuṣṭhānavaiyarthyāpatteśca

tasmāddharmādeva phalamiti bhā° . pūrbantu vādarāyaṇohetuvyapadeśāt

sū° . vādarāyaṇastvacāryaḥ pūrvoktameveśvaraṁ phalahetuṁ manyate .

kevalāt karmaṇo’pūrvādvā kevalāt phalamityayaṁ pakṣastuśabdena

vyāvartyate . karmāpekṣādvā’pūrbdhāpekṣādvā yathā tathāstvīśvarāt

phalamiti siddhāntaḥ . hetuvyapadeśāt . dharmādharmayorapi

kārayitṛtveneśvaroheturvyapadiśyate phalasya ca dātṛtvena eva hyeva

sādhu karma kārayati taṁ, yamebhyo lokebhya unninīṣate eṣau evāsādhu

karma kārayati taṁ, yamadholokaṁ ninoṣata iti . smaryate cāyamartho

bhagavadgītāsu . yoyo yāṁyāṁ tanuṁ bhaktaḥ śraddhayārcitumicchati .

tasya tasyācalāṁ śraddhāṁ tāmeva vidadhāmyaham . sa tayāśraddhayā

yuktastasyārādhanamīhate . labhate ca tataḥ kāmān mayaiva vihitān hi

tāniti . sarvavedānteṣu ceśvarahetukā eva sṛṣṭayo vyapadiśyante

tadeveśvarasya phalahetutvaṁ yat svakarmānurūpāḥ prajāḥ sṛjati .

vicitrakāryānupapapattyādayo’pi doṣāḥ kṛtaprayatnāpekṣatvādīśvarasya

na prasajyante bhā° .

mīmāṁsakaistu īśvarasyācetanatāṅgīkāreṇa na phalahetutvaṁ kintu

karmabhya eva phalasiddhiritya rarīkṛtaṁ tacca jaiminīyamatatvena śā°

sūtra bhāṣyayordarśitam avigrahaśabde ceśvarasyācetanatvaṁ yathā

tathā 451 pṛṣṭhe darśitam .

kartā śāstrārthavattvāt śāstreṇa jīvānāṁ kartṛtve’pi asyaiva ca

kārayitṛtvaṁ yathāha śā° sūtrabhāṣyayoḥ .

parāttu tacchruteḥ sū° . yadidamavidyāvasthāyāmupādhinibandhanaṁ

kartṛtvaṁ jīvasyābhihitaṁ tat kimanapekṣyaiveśvaraṁ,

bhavatyāhosvidīśvarāpekṣamiti? bhavati vicāraṇā . tatra prāptaṁ

tāvanneśvaramapekṣate jīvaḥ kartṛtva iti . kasmāt?

apekṣāprayojanābhāvāt . ayaṁ hi jīyaḥ svayameva

rāgadveṣādidoṣaprayuktaḥ kāraṇāntarasāmagrīsampannaḥ

kartṛtvamanubhavituṁ śaknoti tasya kimīśvaraḥ kariṣyati? . na ca loke

prasiddhirasti kṛṣyādikāsu kriyāsvanaḍudādibadīśvaro’paro’pekṣitavya iti .

kleśātmakena ca kartṛtvena jantūn saṁsṛjata īśvarasya nairghṛṇyaṁ

prasajyeta, viṣamaphalañcaiṣāṁ kartṛtvaṁ vidavato vaiṣamyam . nanu

vaiṣamyanairghṛṇyena sāpekṣatvādityuktam . satyamuktaṁ sati

tvīśvarasya sāpekṣatvasambhave, sāpekṣatvañceśvarasya sambhavati

satorjantūnāṁ dharmādharmayoḥ, tayośca sadbhāvaḥ sati jīvasya

kartṛtve, tadeva cet kartṛtvamīśvarāpekṣaṁ syāt kiṁviṣayamīśvarasya

sāpekṣatvamucyate . akṛtābhyāgamaścaivaṁ jīvasya prasajyeta . tasmāt

svataeva jīvasya kartṛtvamiti . etāṁ prāptiṁ tuśabdena vyāvartya

pratijānīte parāditi . avidyāvasthāyāṁ

kāryakaraṇasaṁṅghātāvivekadarśinojīvasyāvidyātimirāndhasya sataḥ

parasmādātmanaḥ karmādhyakṣāt sarvabhūtādhivāsāt

sākṣiṇaścetayiturīśvarāttadanujñayā kartṛtvabhoktṛtvalakṣaṇasya

saṁsārasya siddhiḥ tadanugrahahetukena ca vijñānena mokṣasya siddhiḥ

bhavitumarhati . kutaḥ? tacchruteḥ . yadyapi doṣaprayuktaḥ

sāmagrīsampannaśca jīvaḥ, yadyapi ca loke kṛṣyādiṣu karmasu

neśvarakāraṇatvaṁ prasiddhaṁ tathāpi sarvāsveva pravṛttiṣu

īśvarohetukarteti śruteravasīyate . tathā hi śrutirbhavati eṣa hyeva

sādhukarma kārayati taṁ, yamebhyo lokebhya unnīṣate, eṣa u evāsādhu

karma kārayari taṁ, yamadholokaṁ ninīṣate iti ya ātmani

tiṣṭhannātmānamantaroyamayatīti caivaṁ jātīyakā . nanvevamīśvarasya

kārayitṛtve sati vaiṣamyanairghṛṇye syātām akṛtābhyāgamaśca jīvasyeti

netyucyate bhā° kṛtaprayatnāpekṣastu vihitapratiṣiddhāvaiyarthyādibhyaḥ

sū° . tuśabdonoditadoṣavyāvartanārthaḥ . kṛtoyaḥ prayatnojīvasya

dhamīdharmalahaṇaḥ tadapekṣa eva cainamīśvaraḥ kārayati tataścaite

noditā doṣā na prasajyante . jīvakṛtadharmaudharmavaiṣamyāpekṣa eva

tatphalāni viṣamaṁ vibhajate parjanyavadośvaronimittamātreṇa . yathā

loke nānāvidhānāṁ yavamudgādīnāṁ gucchagulmādīnāṁ

vā’sāghāraṇebhyaḥ svavījebhyo jāyamānārnā sāghāraṇanimittaṁ bhavati

parjanyaḥ, nahyasati parjanyerasapuṣpaphalapalāśādivaiṣamyaṁ teṣāṁ

jāyate nāpyasatsu svavījeṣu, evaṁ jīvakṛtaprayatnāpekṣaīśvarasteṣāṁ

śubhāśubhaṁ vidadhyāditi śliṣyate . nanu kṛtaprayatnatvameva jīvasya

parāyatte kartṛtve nopapadyate . naiṣa doṣaḥ . parāyatte’pi hi kartṛtve

karotyeva jovaḥ kurvantaṁ hi tamīśvaraḥ kārayati . api ca

pūrvaprayatnamapekṣyedānīṁ kārayati, pūrvatarañca prayatnamapekṣya

pūrvamakārayadityanāditvāt saṁsārasyānavadyam . kathaṁ

punaravamyate kṛtaprayatnāpekṣa īśvara iti?

vihitapratiṣiddhāvaiyarthyādibhya ityāha . evaṁ hi svargakāmoyajeta

brāhmaṇo na hantavyaḥ ityevaṁjātīyakasya vihitasya pratibiddhasma

cāvaiyarthyaṁ bhavati anyathā tadanarthakaṁ syāt īśvara eva

vidhipratiṣedhayorniyujyeta atyantaparatantratvājjīvasya . tathā

vihitakāriṇamapyanarthena saṁsṛjet, pratisiddhakāriṇamapyarthena,

tataśca prāmāṇyaṁ vedasyāstamiyāt . īśvarasya cātyantāpekṣyatve

laukikasyāpi puruṣakārasya vaiyathyaṁ tathā deśakālanimittānāṁ

pūrvoktadoṣapasaṅgaścetyevaṁjātīyakadoṣajātamādigrahaṇena daśayati

bhā° .

seśvarasāṁkhyamate tu īśvarādhiṣṭhitapradhānasya jagatkartṛtvaṁ

tatreśvaraprasādādyogasiddhitatsvarūpādikaṁ

pātañjalasūtrabhāṣyavivaraṇeṣu darśitaṁ yathā .

kimetasmādevāsannataraḥ samādhirbhavati athāsya lābhe kiṁ

bhavatyanyo’pi kaściduṣāyo? na veti bhā° īśvarapraṇidhānādvā sū° 23 .

praṇidhānādbhaktiviśeṣādāvarjitaīśvarastamanugṛhṇātyabhidhyānamātreṇ

a tadabhidhyānamātrādapi yoginaḥ āsannataraḥ samādhilābhaḥ phalañca

bhavatīti bhā° 23 . atha pradhānapuruṣavyatiriktaḥ ko’yamīśvaronāmeti?

bhā° . kleśakarmavipākāśayairaparāmṛṣṭaḥ puruṣaviśeṣa īśvaraḥ sū° 24 .

avidyādayaḥ kleśāḥ . kuśālā’kuśalāni karmāṇi . tatphalaṁ vipākaḥ .

tadanuguṇā vāsanā āśayāḥ . te ca manasi vartamānāḥ puruṣe

vyapadiśyante sa hi tatphalasya bhokteti . yathā jayaḥ parājayovā

yoddhṛṣu vartamānaḥ svāmini vyapadiśyate . yohyanena

bhogenā’parāmṛṣṭaḥ sa puruṣaviśeṣa īśvaraḥ . kaivalyaṁ prāptāstarhi

santi ca bahaṣaḥ kevalinaḥ? te hi trīṇi bandhanāni chitvā kaivalyaṁ

pāptāḥ īśvarasya ca tatsambandho na bhūto na bhāvī yathā muktasya

pūrvā bandhakoṭiḥ prajñāyate naivamīśvarasya, yathā vā

prakṛtilīnasyottarā bandhakoṭiḥ sambhāvyate naivamīśvarasya, sa tu

sadeva muktaḥ, sadaiveśvara iti . yo’sau prakṛṣṭasatvopādānādīśvarasya

śāśvatikaḥ utkarṣaḥ sa kiṁ sanimittaḥ? āhosvinnirnimittaḥ? iti tasya

śāstraṁ nimittaṁ, śāstraṁ punaḥ kiṁnimittam? etayoḥ

śāstrotkarṣayorīśvarasatve vartamānayoranādiḥ sambandhaḥ .

etasmādetadbhavati sadaiveśvaraḥ sadaiva mukta iti . tacca

tasyaiśvaryaṁ sāmyātiśayavinirmuktaṁ na tāvadaiśvaryāntareṇa

tadatiśayyate yadevātiśayi syāt tadeva tatsyāt tasya . yatra

kāṣṭhāprāptiraiśvaryasya sa īśvaraḥ, na ca tatsamānamaiśvaryamasti .

kasmāt? dvayorekasmin yugapatkāmite’rthe navamidamastu

purāṇamidamastviti ekasya siddhāvitarasya prākāmyavighātādūnatvaṁ

prasaktaṁ, dvayośca tulyayoryugapatkāmitārthaprāptirnāsti, arthasya

viruddhatvāt tasmād yasya sāmyātiśayavinirmuktamaiśvaryaṁ sa īśvaraḥ,

sa ca puruṣaviśeṣaḥ iti bhā° 24 . kiñca tatra niratiśayaṁ sarvajñavījam

sū° 25 .

yadidamatītānāgatapratyutpannapratyekasamuccayātīndriyagrahaṇamalp

aṁ bahviti sarvajñabījametadvivardhamānaṁ yatra niratiśayaṁ sa

sarvajñaḥ . asti kāṣṭhāprāptiḥ sarvajñavījasya, sātiśayatvāt

parimāṇavaditi yatra kāṣṭhāprāptirjñānasya sa sarvajñaḥ sa ca puruṣa

viśeṣa iti . sāmānyamātropasaṁhāre kṛtopakṣayamanumānaṁ na

viśeṣapratipattau samarthamiti . tasya

saṁjñādiviśeṣapratipattirāgamataḥ paryanveṣyā .

tasyātmānugrahābhāve’pi bhūtānugrahaḥ prayojanam .

jñānadharmāpadeśena kalpapralayamahāpralayeṣu saṁsāriṇaḥ

puruṣānuddhariṣyāmīti . tathācoktam ādividvānnirmāṇacittamadhiṣṭhāya

kāruṇyādbhagavān ara marṣirāsuraye jijñāsamānāya tantraṁ provāceti

bhā° 25 . saeṣaḥ pūrveṣāmapi guruḥ kālenānavacchedāt sū° 26 . pūrve hi

guravaḥ kālenāvacchidyante yatrāvacchedārthena kālonopāvartate sa eṣa

pūrveṣāmapi guruḥ yathāsya sargasyādau prakarṣagatyā siddhaḥ

tathātikrāntasargādiṣvapi pratyetavyaḥ vyāsabhāṣyam 26 .

vivṛtamidaṁ vācaspatinā yathā sūtrāntarampātayituṁ vimṛśati

kimetasmādeveti . navāśabdaḥ saṁśayanivartakaḥ . īśvarapraṇidhānādvā

. vyācaṣṭe–praṇidhānādbhaktiviśeṣānmānasādbācikātkāyikādvā

āvarjito’bhimukhīkṛtastamanugṛhṇāti, abhidhyānamanāgate’rtheicchā

idamasyābhipretamastviti, tanmātreṇa na vyāpāṁrāntareṇa, śeṣaṁ

sugamam 23 . nanu cetanā’cetanābhyāmevavyūḍhaṁ viśvam, nānyena,

īśvaraścedacetanastarhi pradhānaṁ, pradhānavikārāṇāmapi

pradhānamadhyapātāttathāca na tasyāvarjanamacetanatvāt atha

cetatanastathāpi citiśakteraudāsīnyādasaṁsāritayā cāsmitādivirahāt

kutaāvarjanam? kutaścābhidhyānam? ityāśayavānāha, atha pradhāneti .

atra sūtreṇottaramāha kleśakarmavipākāśayairaparāmṛṣṭaḥ

puruṣaviśeṣaīśvaraḥ . (nyāyakandalyāṁ kleśakarmetyatra

janmetipadamadhikam dṛśyate tacca lipikarapramādakṛtam) avidyādayaḥ

kleśāḥ, kliśnanti khalbamo puruṣāṁ sāṁsārikaṁ

vividhaduḥkhaprahāreṇeti . kuśalākuśalānīti dharmādharmāsteṣāñca

karmajatvādupacārāt karmatvam . vipākojātyāyurbhogāḥ vipākānuguṇā

vāsanāstāścittabhūmau āśerata iti āśayāḥ nahi karabhajātinirvartakaṁ

karma prāgbhavīyakarabhabhogabhāvetāṁ bhāvanāṁ na

yāvadabhivyanakti tāvatkarabhocitāya bhogāya kalpate, tasmādbhavati

karabhajātyanubhavajanmā bhāvanā karabhavipākānuguṇeti . nanvamī

kleśādayobuddhidharmā na kathañcidapi puruṣaṁ parāmṛśanti tasmāt

puruṣagrahaṇādeva tadaparāmarśasiddheḥ kṛtaṁ

kleśakarmetyādimetyata āha, te ca manasi vartamānāḥ sāṁsārike puruṣe

vyapadiśyante kasmāt? sa hi tatphalasya bhoktā cetayiteti . tasmāt

puruṣatvādīśvarasyāpi tatsambandhaḥ prāpta iti tatpratiṣedhaupapadyata

ityāha, yohyanena buddhisthenāpi puruṣamātrasādhāraṇena

bhogenāparāmṛṣṭaḥ . sa puruṣaviśeṣa īśvaraḥ, viśiṣyate iti viśeṣaḥ

puruṣāntarādvyavacchidyate . viśeṣapadavyāvartyaṁ darśayitukāmaḥ

parinodanāpūrvaṁ pariharati kaivalyaṁ prāptāstarhi iti . prakṛtilayānāṁ

prākṛtobandhaḥ, vaikārikovidehānām

dakṣiṇakādibandhodivyādivyaviṣayabhogabhājām . tānyamūni

trīṇibandhanāni . prakṛtibhāvanāsaṁskṛtamanasohi

dehapātānantarameva prakṛtilayatāmāpannāititeṣāṁ pūrvā bandhakoṭiḥ

prajñāyate tenottarakoṭividhānamātramiha tu pūrvāparakoṭiniṣedha iti

saṁkṣipya viśeṣaṁ darśayati sa tu sadaiva muktaḥ sadaiveśvaraḥ iti .

jñānakriyāśaktisampardaśvaryaḥ . atra pṛcchati yo’sāviti jñānakriye hi na

cicchakterapariṇāminyāḥ sambhavata iti .

rajastamorahitaviśuddhacittasatvāśraye vaktavye .

naceśvarasyāvidyāprabhavacittasatvasamutkarṣeṇa saha

svasvāmibhāvasambandhaḥ sambhavatītyatauktaṁ,

prakṛṣṭasatvopādānāditi . neśvarasya

pṛthagjanasyevāvidyānibandhanaścittasatvena svasvāmibhāvaḥ,

kintutāpatrayaparītān pretyabhāvamahārṇavāt

jantūnuddhariṣyāmijñānadharmopadeśena . naca

jñānakiyāsāmarthyātiśayasampattimantareṇa tadupadeśaḥ,

naceyamapahatarajastamomalaviśuddhasatvopādānaṁ vinetyālocya

satvaprakarṣamupādatte

bhagavānaparāmṛṣṭo’pyavidyayā’vidyābhimānīvāvidyāyāstattvamavidvān

bhavati na punaravidyāmavidyātvena sevamānaḥ, na svalu

śailūṣorāmatvamāropya tāstāśceṣṭādarśayan bhrāntobhavati

tadidamāhāryamasya rūpanna tāttvikamiti . syādetaduddidhīrṣayā

bhagavatā satvamupādeyaṁ taduṣādānena ca taduddidhīrṣā asyā api

prākṛtatvāttathācānyonyasaṁśraya ityatauktaṁ, śāśvatika iti .

bhavedetadevaṁ yadīdaṁprathamatā sargasya bhavet, anādau tu

sargasaṁhāraprabandhe sargāntarasamutpannasañjihīrṣāvadhisamaye,

pūrṇe mayā satvaprakarṣa upādeya iti praṇidhānaṁ kṛtvā bhagavān

jagatsaṁjahāra, tadā ceśvaracittasatvaṁ

praṇidhānavāsanāvāsitapradhānasāmyamupagatamapi paripūrṇe

mahāpralayāvadhau praṇidhā

navāsanāvaśāttathaiveśvaracittasatvabhāvena pariṇamate yathā caitraḥ

śvaḥprātarevotthātavyaṁ mayeti praṇidhāya suptastadaivottiṣṭhati

praṇidhānasaṁskārāt, tasmādanāditvādīśvarapraṇidhānasatvopādānayoḥ

śāśvatikatvena nānyonyasaṁśrayaḥ . naceśvarasya cittasatvaṁ

mahāpralaye’pi na prakṛtisāmyamupaitīti vācyaṁ? yasya hi na kadācidapi

pradhānasāmyaṁ na tatprā dhānikaṁ nāpi citiśaktiḥ ajñā

tattve’rthāntaramaprāmāṇikamāpadyeta . taccāyuktaṁ,

prakṛtipuruṣavyatirekeṇārthāntarābhāvāt . so’yamīdṛśa īśvarasya

śāśvatika utkarṣaḥ kiṁ sanimittaḥ sapramāṇakaḥ? āhīsvinnirnimittaḥ

niṣpramāṇakaḥ? iti . uttaram–tasya śāstraṁ nimittaṁ

śrutismṛtītihāsapurāṇāni śāstram . nodayati śāstraṁ punaḥ kiṁ nimittam?

pratyakṣānumānapūrvaṁ hi śāstram? naceśvarasya satvaprakarṣe

kasyacit pratyakṣamanumānaṁ vāsti . naceśvarapratyakṣaprabhavaṁ

śāstramiti yuktaṁ, kalpayitvāpi hyayaṁ svayaṁ

brūyādātmaiśvaryaprakāśanāyeti bhāvaḥ . pariharati

prakṛṣṭasatvanimittam . ayamabhisandhiḥ mantrāyurvedeṣu

tāvadīśvarapraṇīteṣu pravṛttisāmarthyādarthāvyabhicāraviniścayāt

prāmāṇyaṁ siddham . nacauṣadhibhedānāṁ tatsaṁ yogaviśeṣāṇāñca

mantrāṇāñca tattadvarṇāvāpoddhāreṇa sahasreṇāpi

puruṣāyuṣairlaukikapramāṇavyavahārī śaktaḥ kartumanvayavyatirekau .

nacāgamādanvayavyatirekau tābhyāṁ cāgamastatsantānayoranāditvāditi

pratipādayituṁ yuktaṁ, mahāpralaye tatsantānayorvicchedāt na ca

tadbhāve pramāṇābhāvaḥ . abhinnaṁ pradhānavikāri jagaditi hi

pratipādayiṣyate . sadṛśapariṇāmasya pūrvasadṛśapariṇāmamatā dṛṣṭā .

yathā kṣīrekṣurasāderdadhiguḍādirūpam . visaḍaśapariṇāmasya

pūrvasadṛśapariṇāmatā ca dṛṣṭā . tadiha pradhānenāpi

bhahadahaṅkārādirūpavisadṛśapariṇāmena satā bhāvyam . kadācit

sadṛśapariṇāmena sadṛśapariṇāmaścāsya sāmyāvasthā sa ca

mahāpralayaḥ . tasmānmantrāyurvedapraṇayanāta tāvadbhagavatā

rajastaṁmomalāvaraṇatayā paritaḥ pradyotamānaṁ

buddhisatvamāstheyaṁ tathā cābhyudayaniḥśreṣasopadeśaparo’pi

vedarāśirīśvarapraṇītastadbuddhisatvaprakarṣādeva bhavitumarhati . na

ca satvotkarṣe rajastamaḥprabhavau vibhramavipralambhau

sambhavatastatprakṛṣṭasatvanimittaṁ śāstramiti . syādetat

prakarṣakāryatayā prakarṣaṁ bodhayacchāstram śeṣavadanumānaṁ

bhavenna tvāgama ityata āha, etairiti . na kāryatvena bodhayati api

tvanādivācyavācakabhāvasambandhena bodhayatītyarthaḥ . īśvarasya hi

buddhisatve prakarṣovartate, śāstramapi tadvācakatvena tatra vartate iti

. upasaṁharati, etasmāt

īśvarabuddhisatvaprakarṣavācakācchāstrādetadbhavati jñāyate viṣayeṇa

viṣayiṇolakṣaṇāt . sadaiveśvaraḥ sadaiva muktaḥ iti . tadeva

puruṣāntarādvyavacchidyeśvarāntarādapi vyapacchinatti tacca tasyeti .

atiśayavinirmuktimāha na tāvaditi . kutaḥ? yadeveti . kasmāt

sarvātiśayavinirmuktaṁ tadaiśvaryam? ityata āha, tasmādyatreti .

atiśayaniṣṭhāmaprāptānāmaupacārikamaiśvaryamityarthaḥ .

sāmyavinirmuktimāha na ca tatsamānamiti . prākāmyamavihatecchatā

tadvighātādūnatvam, anūnatve vā dvayorapi prākāmyavighātaḥ

kāryānutpattirvā viruddhadharmasamāliṅgitamekadā

kāryamupalabhyetetyāśayaṣānāha dvayośceti . aviruddhābhiprāyatve vā

pratyekamīśvaratve kṛtamanyairekenaiveśanāyāḥ kṛtatvāt,

sambhūyakāritve vā na kaścidīśvaraḥ pariṣadvat, nityeśanāyogināñca

paryāyāyogāt, kalpanāgaurabaprasaṅgācceti draṣṭavyaṁ tasmāt

sarvamavadātam 24 vi° . evamasya kriyājñānaśaktau śastraṁ

pramāṇamabhidhāya jñānaśaktāvanumānaṁ pramāṇayati, kiñca tatra

nirariśayaṁ sarvajñavījam . vyācaṣṭe yadidamiti .

buddhisatvāvarakatamī’pagamatāratapyena

yadidamatītānāgatapratyutpannānāṁ pratyekañca samuccayena ca

vartamānānāmatīndriyāṇāṁ grahaṇaṁ tasya viśeṣaṇamalpaṁ bahviti

sarvajñavījaṁ kāraṇam, kaścit kiñcidevātītādi gṛhṇāti, kaścihvahutaraṁ,

kaścihvahutamamiti grāhyāpekṣayā grahaṇasyālpatvaṁ bahutvaṁ kṛtam

etadvivardhamānaṁ yatra niṣkrāntamatiśayāt sa sarvajña iti tadanena

prameyamātraṁ kathitam . atra pramāṇayati astikāṣṭhāprāptiḥ

sarvajñavījasyeti sādhyanirdeśaḥ niratiśayatvaṁ kāṣṭhā yataḥ

paramatiśayavattā nāstīti . tena nāvadhimātreṇa siddhasādhanam,

sātiśayatvāditi hetuḥ . yadyat sātiśayaṁ tattat sarvaṁ niratiśayaṁ yathā

kuvalayāmalakavilveṣu sātiśayaṁ mahattvam ātmani niratiśayamiti

vyāptiṁ darśayati parimāṇavat . na ca garimādiguṇairvyabhivāra iti

sāmprataṁ na khalva’vayavagarimāvayavinaḥ, kintvāparamāṇubhya

antyāvayavibhyo yāvantaḥ kecana, teṣāmpratyekavartino garimṇaḥ

samāhṛtya garimavardhamānābhimānaḥ jñānantu pratijñeyaṁ samāpyata

ityekadvibahuviṣayatayā yuktaṁ sātiśayamiti na vyabhicāraḥ .

upasaṁharati, yatra kāṣṭhā iti . nanu santi bahavastīrthakarā

buddhārhatkapilarṣiprabhṛtayastat kasmāt te eva sarbdhajñā na

bhavaasmādanumānāt? ityata āha, sāmānyeti . kutastarhi

tadviśeṣapatipattiḥ? ityata āha, tasyeti . buddhādipraṇīta āgamābhāsī

natvāgamaḥ,

sarvapramāṇabādhitakṣaṇikanairātmyādimārgopadeśakatvena

vipralambhakatvāditi bhāvaḥ . tena

śrutismṛtītihāsapurāṇalakṣaṇādāgamataḥ āgacchanti buddhimārohanti

asmādabhyudayaniḥśreyasopāyā ityāgamaḥ . tasmāt

saṁjñādiviśeṣapratipattiḥ . saṁjñāviśeṣaḥ śiveśvarādiśrutyādiṣu

prasiddhaḥ . ādipadena ṣaḍaṅgatādaśāvyayate saṁgṛhīte . yathoktaṁ

vāyupurāṇe sarvajñatā tṛptiranādibodhaḥ khatantratā nityamulaptaśaktiḥ

. anantaśaktiśca vibhorvidhijñāḥ ṣaḍāhuraṅgāni maheśvarasya . tathā

jñānaṁ vairāgyamaiśvaryaṁ tapaḥ satyaṁ kṣamā dhṛtiḥ .

sraṣṭṛtvamātmasaṁbodhohyadhiṣṭhātṛtvameva ca . avyayāni daśaitāni

nityaṁ, tiṣṭhanti śaṅkare iti . syādetannityatṛptasya

bhagavataaiśvaryātiśayasampannasya svārthe tṛṣṇāsambhavāt,

kāruṇikasya ca sukhaikatānajanasarjanaparasya

duḥkhabahulajīvalokajananānupapatteraprayojanasya ca prekṣāvataḥ

pravṛttyanupapatteḥ kriyāśaktiśālino’pi na jagatkriyetyata āha,

tasyātmānugrahābhāve’pīti . bhūtānāṁ prāṇināmanugrahaḥ prayojanaṁ

śabdādyupabhogavivekakhyātirūpakāryakaraṇāt kila, caritārthaṁ cittaṁ

nivartate tataḥ puruṣaḥ kevalī bhavati atastatprayojanāya

kāruṇikovivekakhyātyupāyaṁ kathayati tenācaritārthatvāt cittasya jantūn,

īśvaraḥ puṇyāpuṇyasahāyaḥ sukhaduḥkhe bhāvayannapi nākāruṇikaḥ .

vivekakhyātyupāyakatyanāya bhūtānugrahadvāramāha

jñānadharmopadeśeneti . jñānañca dharmaśca jñānadharmau

tayorupadeśena jñānadharmasamuñcayāllabdhavivekakhyātiparipākāt .

kalpapralaye–brahmaṇodināvasāne yatra satyalokavarjaṁjagadastameti,

mahāpralaye sasatyalokasya brahmaṇo’pi nidhane, saṁsāriṇaḥ

svakāraṇagāminastadā maraṇaduḥkhabhājaḥ . kalpetyupalakṣaṇam .

anyadāpi svārjitakarmapākavaśena janmamaraṇādibhājaḥ

puruṣānuddhariṣyāmīti kaivalyaṁ prāpya puruvā uddhṛtā

bhavantvityarthaḥ . etacca karuṇāprayuktasya jñānadharmopadeśanaṁ

kapilānāmapi siddhamityāha, tathā coktaṁ ādividvān kapila iti .

ādividvāniti pañcaśikhācāryavacanam ādimuktasvasantānādiguruviṣayaṁ,

natvanādimuktaparamaguruviṣayam, ādimukteṣu kadācinmukteṣu

vidvatsu kapileṣu asmākamādirvidvān muktaḥ sa eva ca gururiti .

kapilasyāpi jāyamānasya maheśvarānugrahādeva jñānaprāptiḥ . śrūyate

hi kapilonāma viṣṇoravatāraviśeṣaḥ prasiddhaḥ svayaṁbhūstu

hiraṇyagarbhaḥ, tasyāpi sāṅkhyayogaprāptirvede śrūyate iti sa eveśvaraḥ

ādividvān kapiloviṣṇuḥ svayambhūriti svāyanmuvādīnāmapīśvara iti

bhāvaḥ 25 . samprati bhagavato brahmādibhyoviśeṣamāha, sa eṣa iti

pātanikā na tu sūtram pūrveṣāmapi guruḥ kālenānavacchedāt . vyācaṣṭe,

pūrve hīti . kālastu śatavarṣādiḥ, avacchedārthena

avacchedanaprayojanenopāvartate, na vartate prakarṣasya gatiḥ prāptiḥ

pratyetavyā āgamāt . tadanena prabandhena bhagavānīśvarodarśitaḥ 26

vācaspativivaraṇam .

tasveśvarasya lakṣaṇam janmādyasyayataḥ śā° sūtrabhāṣyayo

rdarśitam taccopādānanimittakāraṇobhayakāraṇaparatayā samarthitaṁ

taccānupadamudāhṛtam . tasya lakṣaṇāni navamitāni yathāha

brahmaṇastaṭasthalakṣaṇodāharaṇevedā° pari° prakṛte ca

jagajjanmādikāraṇatvam . atra jagatpadena kāryajātaṁ vivakṣitam .

kāraṇatvañca kartṛtvam ato ‘vidyādau nātivyāptiḥ . kartṛtvañca

tattadupādānagocarāparokṣajñānacikorṣākṛtimattvam . īśvarasya

tāvadupādānagocarāparokṣajñānasadbhāve ca yaḥ sarvajñaḥ sarvavit

yasya jñānamayaṁ tapaḥ . tasmādetadbrahma nāma rūpamannañca

jāyate ityādi śrutirmānam . tādṛśacikīrṣāsadbhāve ca so’kāmayata bahu

syāṁ prajāyeyetiśrutirmānam . tādṛśakṛtau ca tanmano’kurutetyādi

bākyam . jñānecchākṛtīnāmanyatamagarbhaṁ lakṣaṇatritayaṁ vivakṣitam

anyathā vyarthaviśeṣaṇāpatteḥ . ataeva

janmasthitidhvaṁsānāmanyatamasyaiva lakṣaṇe praveśaḥ . evañca

lakṣaṇāni nava sampadyante . brahmaṇojagajjanmādikāraṇatve ca yatovā

imāni bhūtāni jāyante yena jātāni jīvanti yat prayantyabhisaṁviśantītyādi

śrutirmānam . yadvā nikhilajagadupādānatvaṁ jagadākāreṇa

pariṇamyamānamāyādhiṣṭhānatvaṁ vā .

etādṛśamevopādānatvamabhipretya idaṁ sarvaṁ yadayamātmā

saccāsaccābhavat bahu syāṁ prajāyeya ityādiśrutiṣu

brahmaprapañcayostādātmyavyapadeśaḥ . ghaṭaḥ san ghaṭobhāti

ghaṭaiṣṭa ityādilaukikavyapadeśo’pi

saṁccidānandarūpabrahmaikyādhyāsāt . ataeva asti bhāti priyaṁ rūpaṁ

nāma ketyaṁśapañcakam . ādyaṁ trayaṁ brahmarūpaṁ māyārūpaṁ

tatodvaya mityuktam . śrīdharasvāminā’pi bhāga° 1 ślo° ṭīkāyām

viśvasargavisargādinavalakṣaṇalakṣitam ityanena brahmaṇaḥ

sargāditrayasya jñānacikīrṣākṛtimattvena nava lakṣaṇānyuktāni .

māyopādhirayaṁ jīvohyavidyopādhirīśvara ityukteḥ tasyāvidyopādhitvam

avidyā ca kāryakāraṇabhedena dvividhā tatra kāryarūpā māyāśabdena

vācyā kāraṇarūpā tu avidyāśabdavācyā . tatra kāryarūpābhiprāyeṇaiva

indromāyābhiḥpururūpa īyate śrutirdraṣṭavyā . avidyābhiprāyerṇava tu

māyāntu prakṛtiṁ vidyāt māyinaṁ tu maheśvaram . ājāmekāṁ

lohitaśuklakṛṣṇavarṇāmityādi śrutiśca draṣṭavyā . tasyā ekatve’pi

satvarajastamorūpaguṇabhedāt traividhyena tadupahitacaitanyasyāpi

traividhyam . tadabhiprāyeṇaiva sa ca parameśvaraḥ eko’pi

svopādhībhūtamāyāniṣṭhasatvarajastabhoguṇabhedena

brahmaviṣṇumaheśvarādiśabdavācyatāṁ bhajate iti vedā° pari° . sattvaṁ

rajastama iti prakṛterguṇāstairyuktaḥ paraḥ puruṣa eka ihāsya dhatte .

sthityādaye hariviriñciharetisaṁjñāḥ bhāgavatam .

matsyāvatāraprabhṛtayo’pi brahmakoṭayaeva . ata eva siddhāntavindau

pumākāraviṣṇuprabhṛtīnāṁ styākārāṇāñca

bhāratīprabhṛtīmāmośvararūpatvamuktam . tasya nityatayā

niravayavatvai’pi tattajjīvādṛṣṭavaśāt teṣāmupāsāsiddhyarthaṁ

śrutivedapurāṇaprasiddhākāragrahaṇam cinmayasyādvitīyasya

niṣkalasyāśarīriṇaḥ . upāsakānāṁ siddhyarthaṁ

brahmaṇorūpakalpanetyukteḥ yoyo yāṁ yāṁ tanuṁ bhaktaḥ

śraddhayārcitumicchati . tasya tasyācalāṁ śraddhāṁ tāmeva

vidhāmyahamiti gītokteśca . īśvaravibhūtiśabde ca darśayiṣyamāṇa

tattatsthāneṣu īśvarasyārādhyatā . yadā yadā hi dharmasya gnānirbhavati

bhārata! . abhyutthānamadharmasya tadātmānaṁ sṛjāmyaham gītokteḥ

jīvānāṁ kāryavaśāt tasya vigrahavattvenārvibhāvaḥ . kintu

svādṛṣṭāyattaśarīraparigrahasyaiva saṁsāritvena īśvarasya

śarīraparigrahe jīvādṛṣṭasyaiva hetutveneśvarasya na saṁsāritvamiti

bheda iti draṣṭavyam . tatra parameśvare yasminnīśvara ityananyaviṣayaḥ

śabdoyathārthākṣaraḥ vikra° uparyupari buddhīnāṁ

carantīśvarabuddhayaḥ purā° . jagadāhuranīśvaram gītā na

hīśvaravyāhṛtayaḥ kadācit puṣṇanti loke viparītamartham kumā° .

kleśakarmaphalabhogavarjitaṁ puṁviśeṣamamumīśvaraṁ viduḥ māghaḥ

. āḍhye īśvaro’hamahaṁ bhāgīko’nyo’sti sadṛśo mama gītā svāmini .

ātmeśvarārāṇāṁ na hi jātu vighnāḥ samādhibhedaprabhavobhavanti

kumā° . śive svāmini ca prāleyaśītamacaleśvaramīśvaro’pi kumā°

aiśvaryānvitastriyāṁ ṭāp . savidhe śayane’pyanīśvarā saphalīkartumaho

manorathān rasaga° . durgāyāṁ tu īśvarapatnītvāvivagṛyāṁ ṭabheva .

vinyastamaṅgalamahauṣadhirīśvarāyāḥ kirā° .

ekādaśa mf (“ī”) n. (“[v]ṛṣabhaikādaśā gāvas”, “cows that have a bull as

the eleventh” i.e. ten cows and one bull &c.)

mf (“ī”) n. together with eleven, plus eleven

mf (“ī”) n. consisting of eleven, lasting eleven (e.g. months) &c.

ekādaśa mf (“ī”) n. (“ī”) f. the eleventh day of a fortnight (on which

fasting is considered an indispensable observance and very efficacious)

&c.

mf (“ī”) n. presentation of offerings to Pitṛis or deceased ancestors on

the eleventh day after their death (on which occasion Brāhmans are fed,

and the period of impurity for a Brāhman terminates)

ekādaśa n. the number eleven

ekādaśa (in comp. for “ekādaśan” below); “-kapāla” mfn. distributed in

eleven dishes ; “-kṛtvas” ind. eleven times ; “-cchadi” mfn. having eleven

roofs ; “-tva” n. the number eleven ; “-dvāra” mfn. having eleven doors ;

“-mārikā” f. “killing eleven”, N. of a woman lxvi, 97; “-rātra” n. duration

of eleven nights (and days; the period of a Kshatriya’s impurity through

the death of a relative) ; “-rāśika” n. (in math.) the rule of eleven ; “-

vidha” mfn. eleven-fold ; “-viṣṇu-gaṇa-śrāddha” n. a particular śrāddha;

“-skandhārthanirūpaṇa-kārikā” f. N. of a Kārikā on the ; “-śākṣa” m. N. of

a man ; “-śākṣara” mfn. consisting of eleven syllables ; “-śāratni” mfn.

eleven cubits long ; “-śāha” n. duration or period of eleven days ; m. a

sacrifice lasting eleven days; “-śottama” m. “chief among (the) eleven

(Rudras)”, N. of śiva

Apte, Vaman Shivaram: The Practical Sanskrit-English Dictionary. Poona :

1890

ekādaśa a. (śī f.)

(1) Eleventh.

(2) Consisting of eleven.

(3) Lasting for eleven months. –śī

(1) The eleventh day of every fortnight of a lunar month, sacred to

Viṣṇu; (when fasting is enjoined and is considered to be productive of

great religious merit).

(2) Presentations of offerings to deceased ancestors or Piṭris on the

eleventh day after decease. –śaṁ The number eleven.

— Comp.

–ahaḥ 1. a collection of 11 days. –2. a sacrifice lasting for eleven

days.

–uttamaḥ N. of Śiva (the chief of the 11 Rudras).

–dvāraṁ the eleven holes of the body; see kha. –rudrāḥ (pl.) the

eleven Rudras; see rudra.

Böhtlingk und Roth: Großes Petersburger Wörterbuch

ekādaśa (von ekādaśan) 1) adj. f. ī a) “der eilfte”: daśāsyāṁ putrānā

dhehi patimekādaśaṁ kṛdhi ṚV. 10, 85, 45. VS. 25, 4. ŚAT. BR. 1, 4, 1,

37. 3, 8, 1, 3. 8, 4, 3, 8. M. 2, 36. 92. 3, 47. 9, 81. vṛṣabhaikādaśā gāḥ

“zehn Kühe und einen Stier” 11, 116. 130. YĀJÑ. 3, 264. Vgl. zu ŚĀK. 6,

17. “mit eilf verbunden”: ekādaśaṁ śatam “111” VOP. 7, 95. — b) “aus

Eilfen bestehend”: devāstraya ekādaśāsaḥ ṚV. 9, 92, 4. VĀLAKH. 8, 2. sa

trīṁrekādaśāṁ iha yakṣat ṚV. 8, 39, 9. AV. 5, 16, 11.

viśvairdevaistribhirekādaśaiḥ ṚV. 8, 35, 3. 1, 34, 11. sa ekadhā bhavati

tridhā bhavati pañcadhā saptadhā navadhā caiva punaścaikādaśaḥ

smṛtaḥ CHĀND. UP. 7, 26, 2. “eilf” (Monate) “dauernd” MBH. 13, 4247. —

2) f. -śī “der eilfte Tag in einem Halbmonat” MBH. 13, 4234. KATHĀS. 12,

167. ekādaśītattva GILD. Bibl. 474. ekādaśīpūjā Verz. d. B. H. N. 1199. –

māhātmya 1201. -vrata 1200. 1202. — 3) n. “Eilfzahl”: trīṇi ha vai

paśorekādaśāni ŚAT. BR. 3, 8, 4, 1.

Benfey, Theodor: A Sanskrit-English Dictionary. London : 1866

ekādaśa ekādaśa, i. e. ekādaśan + a.

I. ord. numb., f. śi.

1. The eleventh, Man. 3, 47.

2. Lasting eleven (months), MBh. 13, 4247.

II. f. śī, The eleventh day of the half month, MBh. 13, 4234.

— Comp. vṛṣabhaikadaśa, i. e. vṛṣabha-, adj., f. śā, having a bull as the

eleventh, i. e. ten (cows) with a bull, Man. 11, 116 (117).

Cappeller, Carl: A Sanskrit-English Dictionary, based upon the St.

Petersburg Lexicons. Strassburg : 1891

ekādaśa f. ī the eleventh.

Macdonell, Arthur Anthony: A Sanskrit-English Dictionary. London : 1893

ekādaśa ekādaś-a, a. (ī) eleventh;

ī, f. eleventh day in a fortnight;

-an, a. (e-) eleven;

-ma, a. eleventh;

-mārikā, f. N. (murderess of eleven);

-rātra, period of eleven nights (and days);

-ṛca, a. having eleven verses;

-in, a. consisting of eleven: -ī f. eleven (hymns).

Rādhākāntadeva: Śabdakalpadruma (5 Vol). Third edition, reprint of the

1886 edition. Varanasi : 1967

ekādaśa [n] tri, (ekādhikā daśa .) saṁkhyāviśeṣaḥ . 11 egāra iti bhāṣā .

tadvācakau . rudraḥ 1 duryodhanasenāpatiḥ 2 . iti kavikalpadrumaḥ ..

(yathā manuḥ 2 . 36 .

garbhādekādaśe rājño garbhācca dvādaśe viśaḥ ..)

mfn. consisting of eleven

ekādaśaka n. the number eleven

Apte, Vaman Shivaram: The Practical Sanskrit-English Dictionary. Poona :

1890

ekādaśaka a. Consisting of 11 parts.

Böhtlingk und Roth: Großes Petersburger Wörterbuch

ekādaśaka (von ekādaśa) 1) adj. “aus Eilfen bestehend, eilftheilig” MBH.

13, 4914. SĀṁKHYAK. 24. 25. — 2) n. “Eilfzahl”: rudraikādaśaka VOP. 5,

34.

ekādaśaka 2) WEBER, JYOT. 85.

Benfey, Theodor: A Sanskrit-English Dictionary. London : 1866

ekādaśaka ekādaśaka, i. e. ekādaśan + ka, adj. Consisting of eleven,

MBh. 13, 4914.

Apte, Vaman Shivaram: The Practical Sanskrit-English Dictionary. Poona :

1890

ekādaśin a. Consisting of eleven.

Böhtlingk und Roth: Großes Petersburger Wörterbuch

ekādaśin (von ekādaśan) 1) adj. “aus Eilfen bestehend”: viśve

devāstrayastriṁśāstrirekādaśinaḥ ŚĀÑKH. ŚR. 4, 10, 2. MBH. 3, 10668. —

2) f. -śinī “Eilfzahl” TS. 5, 5, 7, 1. 6, 6, 5, 1. ŚAT. BR. 3, 9, 1, 4.

yūpaikādaśinī 7, 1, 22. paśvekādaśinī 9, 1, 23. 13, 6, 1, 6. rudraikādaśinī

“die eilf” Rudra – “Hymnen” YĀJÑ. 3, 309.

ekādaśin 1) ṚV. PRĀT. 8, 21. 17, 21.

Benfey, Theodor: A Sanskrit-English Dictionary. London : 1866

ekādaśin ekādaśin, i. e. ekādaśan + in,

I. adj. Consisting of eleven, MBh. 13, 10668.

II. f. nī, Eleven (hymns), Yājñ. 3, 309.

Cappeller, Carl: A Sanskrit-English Dictionary, based upon the St.

Petersburg Lexicons. Strassburg : 1891

ekādaśin a. consisting of eleven; f. -śinī the number eleven.

Bhaṭṭācārya: Vācaspatyam (6 Vol). Chaukhamba Sanskrit Series 94,

reprint of the 1873-1884 edition. Varanasi : 1962

ekādaśin tri° ekādaśa saṁkhyā parimāṇamasya ḍini .

ekādaśasaṁkhyāmitastomādau striyāṁ ṅīp . ekāmekādaśinīmapaśyat sa

ekādaśinyeṣṭvāṁprajāpatiḥ punarātmānam tasmai kamekādaśinyā yajeta

śata° brā° 3, 9, 1, 4, 5 . yūpaikādaśinī syāt 3, 7, 1, 22 . yadyu

paśvekādaśinī syāt 3, 9, 1, 23 .

attendants of Kubera (the god of wealth) and guardians of his treasures

(they may have received their N. from living in mountain caverns) &c.

(identified with Yakshas 5 &c.)

m. the number “eleven”

m. N. of Kubera

guhyaka m. “mystery” see “tathāgata-g-“.

Böhtlingk und Roth: Großes Petersburger Wörterbuch

guhyaka (von guhā) m. Bez. einer Klasse von Halbgöttern, welche wie die

Jaksha, von denen sie in der Regel unterschieden werden, das Gefolge

von Kuvera bilden. Sie hüten die Schätze des Gottes des Reichthums und

haben ihren Namen wohl daher, dass sie in “Verstecken” und

“Berghöhlen” sich aufhalten. AK. 1, 1, 1, 6. M. 12, 47. MBH. 1, 2604.

5779. hāṭakaṁ nāma deśaṁ guhyakarakṣitam 2, 1040. 3, 170. 1674.

11834. guhyakāśca – parvataṁ gandhamādanaṁ rakṣanti 8, 2104. INDR.

1, 37. ARJ. 10, 50. HARIV. 11555. 12326. 12495. R. 3, 17, 30. 30, 20. 4,

44, 30. 5, 89, 5. 10. VARĀH. BṚH. S. 45, 13. BHĀG. P. 1, 9, 3. LALIT. 72.

210. Lot. de la b. l. 116. guhyakapūjana VARĀH. BṚH. 27, 5. = yakṣa H.

194. MBH. 5, 7480. MEGH. 5. Kuvera heisst guhyakādhipati VYUTP. 107.

MBH. 2, 1760. guhyakeśvara AK. 1, 1, 1, 63.

guhyaka = yakṣa KATHĀS. 57,32. Verz. d. Oxf. H. 69,a,31. -pūjana

VARĀH. BṚH. 28 (26), 5. = kubera HALĀY. 1, 79. n. “Mysterium” in

tathāgata-. – guhyaka TRIK. 3, 3, 19 fehlerhaft für gṛhyaka.

guhyaka als Bez. “der Zahl eilf” SŪRYAS. 13, 1.

Mani, Vettam: Puranic Encyclopaedia. Delhi 1975

guhyaka A Yakṣa. (A division of Yakṣas who were prominent members of

the court of Kubera). They were present at the marriage of Draupadī.

(Śloka 7, Chapter 186, Ādi Parva).

Benfey, Theodor: A Sanskrit-English Dictionary. London : 1866

guhyaka guhya + ka (vb. guh), m. A class of demigods attendant upon

Kuvera, Man. 12, 47.

Cappeller, Carl: A Sanskrit-English Dictionary, based upon the St.

Petersburg Lexicons. Strassburg : 1891

guhyaka m. a cert. class of demi-gods.

Macdonell, Arthur Anthony: A Sanskrit-English Dictionary. London : 1893

guhyaka guhya-ka, m. kind of demigods, guardians of Kubera’s treasure

(generally distinguished from the Yakṣas).

Bhaṭṭācārya: Vācaspatyam (6 Vol). Chaukhamba Sanskrit Series 94,

reprint of the 1873-1884 edition. Varanasi : 1962

guhyaka pu° gūhanti rakṣanti nidhiṁ guha–stvul pṛṣo° yagāgamaḥ .

nidhiṁ gūhanti ye yakṣāste syurguhyakasaṁjñakāḥ iti vyāḍiḥ . guhyaṁ

kutsitaṁ kāyati kai–śabde kaḥ guhyaṁ gopanīyaṁ kaṁ sukhaṁ yeṣāmiti

vā anayoḥ pakṣayoḥ śaṁsiduhiguhibhyoveti kāśikāvacanāt guheḥ kyap . 1

devayonibhede tallokaprāptikarmabhedāḥ kāśī° kha° uktā yathā

guhyakānāmayaṁ lokastvete vaiguhyakāḥ smṛtāḥ nyāyenopārjya vittāni

gūhayanti ca ye bhuvi . svamārgagā dhanādyāśca śūdraprāyāḥ

kuṭumbinaḥ . saṁvibhajya ca bhoktāraḥ krodhāsūyāvivarjitāḥ . na tithiṁ

naiva vārañca saṁkrāntyādi na parva ca . nādharmañca na dharmañca

vidantyete sadāsukhāḥ . ekameva hi jānanti kulapūjyohi yo dvijaḥ . tasmai

gāḥ saṁprayacchanti manyante tadvacaḥ sphuṭam .

samṛddhibhājohyatrāpi tena puṇyena guhyakāḥ . bhuñjate

svargasaukhyāni devatvamakutobhayāḥ . 2 pakānnabhede tatpākaprakāro

yathā samitāṁ sarpiṣā bhṛṣṭāṁ sitādrākṣādisambhṛtām .

elālavaṅgakarpūramarīcaparivāsitām . kṣiptvānya samitālambapuṭe

veṣṭya ghṛte pacet . tataḥ khaṇḍe nyaset pakve guhyako’yamudāhṛtaḥ .

guhyako vṛṁhaṇohṛdyo vṛṣyaḥ pittānilāpahaḥ madhuro’tiguruḥ pāke kiñcit

sandhānakṛtsaraḥ pākaśā0

m. N. of Rudra-śiva (as N. of the number 11

m. of Brahmā

m. of a man with the patr. Prāgātha (author of

m. of a king, the son of Veṇu-hotra

m. of a son of Vītihotra

m. of a son of Vahni

bharga m. (pl.) N. of a people

bharga n. N. of a Sāman

Böhtlingk und Roth: Großes Petersburger Wörterbuch

bharga (von bharj = greek 1) m. a) “strahlender Glanz”, = bhargas ŚAT.

BR. 5, 4, 5, 1. PAÑCAV. BR. 18, 9, 1. ŚĀÑKH. ŚR. 5, 1, 10. ĀHNIKAT. im

ŚKDR. — b) Bein. Śiva’s AK. 1, 1, 1, 29. H. 195. HALĀY. 1, 12. KATHĀS. 1,

34. PRAB. 55, 7. Spr. 2895. VOP. 5, 7. Bein. Brahman’s MUK. zu AK.

ŚKDR. — c) N. pr. eines Mannes P. 4, 1, 111. mit dem patron. Prāgātha,

Liedverfassers von ṚV. 8, 49. 50. eines Fürsten, Sohnes des Veṇuhotra

HARIV. 1596 (vgl. VP. 409. fg., N. 16). des Vītihotra BHĀG. P. 9, 17, 9.

des Vahni 23, 16. pl. N. pr. eines Kriegerstammes P. 4, 1, 178. MBH. 2,

1085. 6, 358 (nach der ed. Bomb.). — 2) n. N. eines Sāman Ind. St. 3,

227. — Vgl. bhārga, bhārgāyaṇa, bhārgi.

Mani, Vettam: Puranic Encyclopaedia. Delhi 1975

bharga 1 I Grandson of Divodāsa, a King of the Pūru line. Divodāsa got a

son named Pratardana. Bharga and Vatsa were the sons of Pratardana.

(Chapter 278, Agni Purāṇa).

bharga 2 II A synonym of Śiva.

bharga(m) A village of ancient India. (Śloka 51, Chapter 9, Bhīṣma Parva,

M.B.).

Benfey, Theodor: A Sanskrit-English Dictionary. London : 1866

bharga bharga, i. e. bhrāj, or bhṛj, + a, m. Śiva.

Cappeller, Carl: A Sanskrit-English Dictionary, based upon the St.

Petersburg Lexicons. Strassburg : 1891

bharga m. = seq., a man’s name, pl. N. of a people.

Macdonell, Arthur Anthony: A Sanskrit-English Dictionary. London : 1893

bharga bharg-a, m. effulgence (V.); ep. of Śiva;

-as, n. glorious form (V.).

Bhaṭṭācārya: Vācaspatyam (6 Vol). Chaukhamba Sanskrit Series 94,

reprint of the 1873-1884 edition. Varanasi : 1962

bharga pu° bhrasja–ghañ bharjādeśe kutvam . 1 śive 2 jyotiḥpadārthe 3

ādityāntargate aiśvare tejasi, ādityāntargataṁ varcā bhargākhyaṁ

tanmumukṣibhiḥ . janmamṛtyuvināśāya duḥkhasya tritayasya ca .

dhyānena puruṣairyacca draṣṭavyaṁ sūryamaṇḍale yogiyājña° . tasya

tejasa aiśvaratvañca yadādityagataṁ tejo jagadbhāsayate’khilam .

yaccandramasi yaccāgnau tattejo viddhi māsakam iti gītāyāmuktam .

bhāve ghañ . 4 bharjane ca . 5 dhṛṣṭaketuvaṁśye nṛpabhede haruvaṁ° 29

a° . 6 deśabhede . tatra bhavaḥ tasya rājā vā aṇ . bhārga . taddeśanṛpe

tatra bhave ca striyāṁ na luk bhārgī .

“bhāva” ; ifc., with f. “ā” = arising or produced from, being in, relating to)

&c.

m. becoming, turning into (comp.)

m. being, state of being, existence, life (= “sat-tā” (cf. “bhavāntara”)

m. worldly existence, the world (= “saṁsāra”

bhava m. (with Buddhists) continuity of becoming (a link in the

twelvefold chain of causation) 42 ( 102)

m. well-being, prosperity, welfare, excellence (= “śreyas” &c.

m. obtaining, acquisition (= “āpti, prāpti”)

m. a god, deity.

m. N. of Agni

m. of a deity attending on Rudra and frequently connected with śarva

(later N. of śiva or a form of śiva; or N. of a Rudra, and as such of the

number 11 or of the 11th lunar mansion ; du. “bhavau” = Bhava i.e. śiva

and his wife Bhavānī ; cf. &c. &c.

m. of the 1st and 4th Kalpa

m. of a Sādhya

m. of a king

m. of a son of Pratihartṛi

m. of Viloman

m. of a rich man

m. of an author

bhava n. the fruit of Dillenia Speciosa

bhava n. = “bhavya, bhaviṣya, bhāvana”

bhava &c. see p.748&c.

Apte, Vaman Shivaram: The Practical Sanskrit-English Dictionary. Poona :

1890

bhava a. [bhavatyasmāt, bhū-apādāne ap] (At the end of comp.) Arising

or produced from, originating in. –vaḥ

(1) Being, state of being, existence, (sattā).

(2) Birth, production; bhavo hi lokābhyudayāya tādṛśāṁ R. 3. 14, S. 7.

27.

(3) Source, origin.

(4) Woldly existence; mundane or worldly life, life; as in vārṇava,

vasāgara &c; Ku. 2. 51.

(5) The world.

(6) Well-being, health, prosperity.

(7) Excellence, superiority.

(8) N. of Śiva; dakṣasya kanyā bhavapūrvapatnī Ku. 1. 21; 3. 72.

(9) A god, deity. (10) Acquisition (prāpti). –vau (dual) Śiva and

Bhavānī.

— Comp.

–atiga a. overcoming worldly existence.

–aṁtakṛt m. 1. N. of Buddha. –2. an epithet of Brahman.

–aṁtaraṁ another existence (previous or future); Pt. 1. 121.

–abdhiḥ, –arṇavaḥ, –samudraḥ, –sāgaraḥ, –siṁdhuḥ the ocean

of worldly life.

–abhavau (m. dual.) 1. existence. –2. prosperity and adversity.

–abhīṣṭaṁ bdellium.

–ayanā –nī the Ganges.

–araṇyaṁ ‘a forest of worldly life,’ a dreary world.

–ātmajaḥ an epithet of Gaṇeśa or Kārtikeya.

–ārta a. sick of the world, disgusted with worldly cares and

troubles.

–īśaḥ N. of Śiva.

–ucchedaḥ destruction of worldly existence; R. 14. 74.

–kṣitiḥ f. the place of birth.

–ghasmaraḥ a forest-conflagration.

–chid a. cutting the (bonds of) worldly life, preventing recurrence

of birth; bhavacchidastryaṁbakapadapāṁśavaḥ K. 1.

–chedaḥ prevention of recurring birth; Śi. 1. 35.

–dāru n. the devadaru tree.

–nāśinī N. of the river Sarayū.

–pratisaṁdhiḥ coming into being.

–baṁgheśaḥ N. of Śiva.

–bhāj a. living in the world of mortals.

–bhūtaṁ the source of all beings, i. e. the Supreme being.

–bhūtiḥ N. of a celebrated poet (see App. II.); bhavabhūteḥ

saṁbaṁdhādbhūdharabhūreva bhāratī bhāti . etatkṛtakāruṇye kimanyathā

roditi grāvā .. Āryā S. 36.

–mocanaḥ N. of Kṛṣṇa.

–rud m. a drum beaten at funeral ceremonies.

–vītaḥ f. 1. liberation from worldly existence; Ki. 6. 41. –2. end of

the world.

Böhtlingk und Roth: Großes Petersburger Wörterbuch

bhava (von bhū) 1) m. KĀŚ. zu P. 3, 1, 143. = bhāva VOP. 26, 36. a)

“Entstehung, Geburt” AK. 3, 4, 27, 208. H. an. 2, 532. MED. v. 20.

jātisahasreṣu YĀJÑ. 3, 64. prayāti jīvo ‘yaṁ bhavaṁ yoniśateṣu 131.

bhavo ‘bhāvaḥ BHAG. 10, 4. bhavo hi lokābhyudayāya tādṛśām RAGH. 3,

14. ŚĀK. 186. Spr. 5209. yato bhavaḥ. manasaścendriyāṇāṁ ca bhūtānāṁ

mahatāmapi BHĀG. P. 3, 26, 24. śāpabhavabhīru BRAHMA-P. in LA. (II)

55, 9. bhūtabhavyabhavo hyasi “du bist es ja, aus dem das Vergangene

und Gegenwärtige entstanden ist”, MĀRK. P. 99, 48. sarvabhūta- MBH. 7,

9489. bhūtabhavyabhavodbhava 9507. “das Werden zu Etwas”:

kilāsaṁbhava KĀṬH. 33, 4. Vgl. sāyaṁ-. — b) am Ende eines adj. comp.

(f. ā) “das und da entstanden, von da und da kommend, da und da

befindlich”: gandhānnānāpuṣpabhavān R. 2, 94, 14.

vanavāsabhavairduḥkhaiḥ R. GORR. 2. 30, 34. anṛtubhavā (vṛṣṭi) VARĀH.

BṚH. S. 46, 38. SŪRYAS. 11, 3. tīrthe toyavyatikarabhave RAGH. 8, 94.

kumbhapūraṇa- (ninada) 9, 73. ādi- (pumaṁs) 13, 8. ākāśabhavā

(sarasvatī) KUMĀRAS. 4, 39. MEGH. 46. ŚĀK. 41, v. l. Spr. 132. 2808.

5046. AK. 2, 9, 54. SĀH. D. 14, 6. 71, 15. H. 162. 1402. mūlaṁ

traṣusībhavaṁ yat d. i. “die Wurzel der” Trapusī SUŚR. 2, 481, 12. AK. 1,

1, 2, 3. 2, 8, 1, 23. H. 168. adūra- Sch. zu P. 1, 2, 51. 4, 2, 70. tatrabhavo

raviḥ SŪRYAS. 3, 40. Nach dem Schol. adj.: tatra pade bhava utpannaḥ.

pañcayajñabhava so v. a. “zu den fünf Opfern in Beziehung stehend”

KULL. zu M. 3, 286. — c) “das Dasein, Existenz”; = sattā TRIK. 3, 3, 419.

H. an. MED. sattvasaṁbhavabhava Spr. 922. BURN. Intr. 487. 493. fg.

Lot. de la b. l. 331. bhavāgra 309. bhavāntara “eine andere, frühere

Existenz” Schol. zu KĀTY. ŚR. 38, 24. “eine künftige Existenz, das

künftige Leben” Spr. 3207. AK. 3, 5, 8. H. 1528. HALĀY. 5, 91. — d) “das

weltliche Dasein, die Welt”, = saṁsāra KĀŚ. zu P. 3, 1, 143. TRIK. 1, 1,

133. 3, 3, 419. H. an. MED. HALĀY. 5, 20. IOGAS. 1, 19. KUMĀRAS. 2, 51.

Spr. 664. 937. 993. 1412. 2036. 2071. 2156. 2894. 3317. 5229. PAÑCAR.

12, 45 (pl.). MĀRK. P. 23, 43. PRAB. 59, 6. -kāntāra VYUTP. 153.

bhavāraṇya Spr. 2032. bhavāmburāśi 2877. bhavārṇava 4100. PAÑCAR. 2,

4, 16. bhavābdhi 1, 10, 19 (lies: -bhavābdheḥ). Spr. 734. LA. (II) 92, 21.

-sindhu BHĀG. P. 1, 6, 35. bhaveśa, bhavabandheśa und

bhavābdhināvināvika Beinn. von Śiva PAÑCAR. 1, 8, 18. bhavāri WEBER,

RĀMAT. UP. 327. -cchid BHĀG. P. 2, 6, 35. 4, 1, 48. 9, 9, 14. PRAB. 108,

6. bhavoccheda 5. -ccheda ŚIŚ. 1, 35. -nibandhavināśinī WEBER, RĀMAT.

UP. 361. -nigaḍanibandhanacchedanī PAÑCAR. 1, 2, 7. bhavātiga 4, 3, 19.

-mocana GĪT. 1, 21. bhava in LA. (II) 32, 6 ist schwerlich richtig, da das

Wort niemals wie loka auch “die Menschen” bezeichnet; die erste Ausg.

hat hier eine ganz andere Lesart. So ist auch Spr. 2525 die Lesart bhuvi

vorzuziehen. — e) “eine gute Existenz, Wohlfahrt, Heil”; = śreyas H. an. =

kṣema MED. bhavāya sa hi lokānāṁ rāvaṇasya vadhāya ca R. 1, 19, 5 (13

GORR.). ko hi nāma bhavenārthī sāhasena samācaret MBH. 1, 7958.

yasmādudvijeta lokaḥ kathaṁ tasya bhavo bhavet 3, 1050. 1066.

bhavābhavau 1065. SĀV. 3, 10. Spr. 5238. 5241. R. 2, 22, 22. 77, 24. 5,

21, 22. 89, 31. brāhmaṇā hi mahātmānaḥ śriyo mūlaṁ bhavasya ca R.

GORR. 1, 79, 18. 19. Spr. 3769. -bhāvana BHĀG. P. 1, 10, 2. 8, 6, 19.

sarvabhavāraṇi MĀRK. P. 19, 7. Nach H. an. und MED. auch = āpti, prāptī

“Erlangung, Erreichung.” — f) N. eines Gottes, Gefahrten des Rudra; oft in

Verbindung mit Śarva genannt. In den späteren Schriften (vom MBH. an)

= Śiva oder “eine Form desselben”; so auch Bez. eines der Rudra. KĀŚ.

a. a. O. AK. 1, 1, 1, 30. 3, 4, 27, 208. H. 198. H. an. MED. HALĀY. 1, 11.

VS. 16, 18. 28. 39, 8. śarvāyāstra uta rājñe bhavāya AV. 6, 93, 2. 8, 8, 17.

11, 2, 3. 8. 9. 16. 27. 15, 5, 1. bhavāśarvau 11, 2, 1. 4, 28, 1. 8, 2, 7. 10,

1, 23. bhavāśarvāvidaṁ brūmo rudraṁ paśupatiśca yaḥ 11, 6, 9. 12, 4,

17. bhava, rudra, paśupati TS. 1, 4, 36, 1. TAITT. ĀR. 10, 16. ĀŚV. GṚHY.

4, 8, 19. Sohn des Mahādeva ŚĀÑKH. ŚR.4,20,1. –

MBH.2,417.3,1618.7,2898. 9586. 13,690. 875. 4360. 14,197. HARIV.

7586. 9891. fgg. R.1,44,28 (45,21 GORR.). 66,11. KUMĀRAS.1,21.3,72.

Spr. 2005. RĀJA-TAR.3,271. VP. 54. 58. fg. BHĀG.

P.2,6,42.3,12,12.4,1,48. 64.2,1. MĀRK. P. 52,7. 14. Verz. d. Oxf. H.

53,b,45 (= jala). HARIV. 14170. VP. 121, N. 17. MIT. 142, 8. BHĀG. P. 6,

6, 17. bhavau du. so v. a. Bhava und Bhavānī 5, 24, 17. plur. Ind. St. 2,

46. — g) N. des Agni (bei den Bāhīka) ŚAT. BR. 1, 7, 3, 8. 6, 1, 3, 15.

ŚĀÑKH. ŚR. 4, 18, 7. 19, 1. KAUŚ. 51. ŚĀÑKH. BR. 6, 2. (agniḥ)

āvasathye bhavo jñeyaḥ GṚHYASAṁGR. 1, 6. — h) N. des 1ten und 4ten

Kalpa (vgl. kalpa 2,d.) Verz. d. Oxf. H. 51,b,41. — i) N. pr. eines Fürsten

MBH. 1, 226. eines Sohnes des Pratihartar VP. 165. des Viloman 436.

eines Autors HALL 192. eines reichen Mannes BURN. Intr. 235. fgg. — 2)

n. “die Frucht der Dillenia speciosa”, = bhavya, bhaviṣya, bhāvana

RĀJAN. im ŚKDR. — Vgl. a-, arṇo-, aśleṣā-, ātma-, kṛttikā-, tanu-,

durvāgbhava, punarbhava, puṣpa-, prāya-, phalgunī-, bahirbhava, mano-,

su-.

bhava 1) d) HEM. YOGAŚ. 2, 51. 4, 54. = saṁsāra nach 66. bhavāmbudhi

2, 106. — Z. 3 ist 5229 zu streichen und zu e) zu stellen; vgl. Spr. (II)

7029.

Mani, Vettam: Puranic Encyclopaedia. Delhi 1975

bhava 1 I One of the eleven Rudras. He was the son of Sthāṇu and

grandson of Brahmā. (Chapter 66, Ādi Parva, M.B.).

bhava 2 II A sanātana Viśvadeva. (Chapter 60, Ādi Parva, M.B.).

bhava 3 III One of the sons born to Kaśyapa of Surabhi.

Benfey, Theodor: A Sanskrit-English Dictionary. London : 1866

bhava bhava, i. e. bhū + a, m.

1. Being, existing, Sāv. 3, 10.

2. Birth, Śāk. d. 186; Megh. 46 (at the end of a comp. adj.).

3. Origin, Ragh. 3, 14 (at the end of a comp. adj. Arising; tvad-

viyoga-, Arising from absence from thee, Vikr. d. 133).

4. The place or means of being.

5. Welfare.

6. Excellence, Pañc. v. d. 12.

7. The world, Hit. iii. d. 140.

8. A god.

9. Śiva, Kir. 5, 29; Rudra, Bhāg. P. 4, 6, 5.

— Comp. a-, m. 1. nonexistence, Sāv. 3, 10. 2. cessation of existence,

Rām. 3, 69, 9. araṇya-, adj. growing in a forest, without culture, Pañc. ii.

d. 93. ātmabhava, i. e. ātman-,

I. m. the existence of one’s self, Nal. 5, 37.

II. adj. attracted by one’s self, Rām. 2, 64, 69. ādi-, adj. who is the first

being, Ragh. 13, 8. durvāgbh°, i. e. dus-vāc-, m. abusing, MBh. 13, 2258.

punarbh°, i. e. punar-, m. regeneration, MBh. 1, 251; transmigration, Śāk.

d. 194. maghā-, m. the planet Venus.

Cappeller, Carl: A Sanskrit-English Dictionary, based upon the St.

Petersburg Lexicons. Strassburg : 1891

bhava m. coming into existence, birth, birthplace, origin (often a. –° born

of, sprung from, being in); becoming (–°); being, existence, world;

means of existence, wealth, prosperity; N. of a god.

Macdonell, Arthur Anthony: A Sanskrit-English Dictionary. London : 1893

bhava bhav-a, m. birth, production; origin, source; existence, life; worldly

existence; world; well-being, prosperity; N. of a god, a companion of

Rudra (V.); N. of Śiva (E. C.): -°, becoming, turning into; -° a. arising,

produced, or found in, coming from.

Bhaṭṭācārya: Vācaspatyam (6 Vol). Chaukhamba Sanskrit Series 94,

reprint of the 1873-1884 edition. Varanasi : 1962

bhava pu° bhavatyasyāt bhū–apādāne ap . 1 mahādeve tasya

tannāmaniruktiḥ śata° brā° 6 . 1 . 3 . 15 . tamabravīdbhavī’sīti .

tadyadasya tannāmākārotpārjanyantadrūpamabhavat parjanyo vai bhavaḥ

parjanyāddhīdaṁ sarvaṁ bhavati so’bravījjyāyān vā’to’smi dhehyeva me

nāmeti jalasya parjanyahetukatvāt tasya jalamūrtitvam .

ataevāsyāṣṭamūrtimadhye jalarūpeṇa bhavanāmnā tasyārcā . bhāve ap .

2 janmani 3 utpattau 4 prāptau 5 saṁsāre medi° . kartari ac (cālatā) 6

phale na° rājani° .

consumer”, N. of śiva-Rudra (and so of the number eleven)

Böhtlingk und Roth: Großes Petersburger Wörterbuch

madanadahana (ma- + da-) m. “der Verbrenner des Liebesgottes”, Bein.

Śiva’s oder Rudra’s; Bez. “der Zahl eilf” Ind. St. 8, 205. 405.

horrible (applied to the Aśvins, Agni, Indra, Mitra, Varuṇa, and the

“spaśaḥ”) (accord. to others “red, shining, glittering”, fr. a “rud” or

“rudh” connected with “rudhira”; others “strong, having or bestowing

strength or power”, fr. a “rud” = “vṛd, vṛdh”; native authorities give also

the following meanings, “driving away evil”; “running about and roaring”,

fr. “ru” + “dra” = “dru”2; “praiseworthy, to be praised”; “a praiser,

worshipper” = “stotṛ”

rudra m. “Roarer or Howler”, N. of the god of tempests and father and

ruler of the Rudras and Maruts (in the Veda he is closely connected with

Indra and still more with Agni, the god of fire, which, as a destroying

agent, rages and crackles like the roaring storm, and also with Kāla or

Time the all-consumer, with whom he is afterwards identified; though

generally represented as a destroying deity, whose terrible shafts bring

death or disease on men and cattle, he has also the epithet “śiva”,

“benevolent” or “auspicious”, and is even supposed to possess healing

powers from his chasing away vapours and purifying the atmosphere; in

the later mythology the word “śiva”, which does not occur as a “name” in

the Veda, was employed, first as an euphemistic epithet and then as a

real name for Rudra, who lost his special connection with storms and

developed into a form of the disintegrating and reintegrating principle;

while a new class of beings, described as eleven [or thirty-three] in

number, though still called Rudras, took the place of the original Rudras

or Maruts: in , Rudra is said to have sprung from Brahmā’s forehead, and

to have afterwards separated himself into a figure half male and half

female, the former portion separating again into the 11 Rudras, hence

these later Rudras are sometimes regarded as inferior manifestations of

śiva, and most of their names, which are variously given in the different

Purāṇas, are also names of śiva; those of the are Ajaikapad, Ahir-

budhnya, Hara, Nirṛita, īśvara, Bhuvana, Aṅgāraka, Ardha-ketu, Mṛityu,

Sarpa, Kapālin; accord. to others the Rudras are represented as children

of Kaśyapa and Surabhi or of Brahmā and Surabhi or of Bhūta and Su-

rūpā; accord. to , Rudra is one of the 8 forms of śiva; elsewhere he is

reckoned among the Dik-pālas as regent of the north-east quarter) &c.

&c. (cf. 75 &c.)

rudra m. N. of the number “eleven” (from the 11 Rudras)

rudra m. the eleventh

rudra m. (in astrol.) N. of the first Muhūrta

rudra m. (in music) of a kind of stringed instrument (cf. “rudrī” and

“rudra-vīṇā”)

rudra m. of the letter “e”

rudra m. of various men

rudra m. of various teachers and authors (also with “ācārya, kavi,

bhaṭṭa, śarman, sūri” &c.)

rudra m. of a king

rudra du. (incorrect acc. to Rudra and Rudrāṇi (cf. also “bhavā-r-” and

“somā-rudra”)

rudra pl. the Rudras or sons of Rudra (sometimes identified with or

distinguished from the Maruts who are 11 or 33 in number) &c. &c.

mfn. an abbreviated N. for the texts or hymns addressed to Rudra (cf.

“rudra-japa”)

mfn. of a people (v.l. “puṇḍra”)

rudra pl. a hundred heat-making suns’ rays

rudra &c. see p.883, col.1.

Apte, Vaman Shivaram: The Practical Sanskrit-English Dictionary. Poona :

1890

rudra a. [roditi rud-rak Uṇ. 2. 22]

(1) Dreadful, terrific, frightful, formidable.

(2) Great, large.

(3) Driving away evil.

(4) Praiseworthy. –draḥ 1 N. of a group of gods, eleven in number,

supposed to be inferior manifestations of Śiva or Śaṅkara, who is said to

be the head of the group; rudrāṇāṁ śaṁkaraścāsmi Bg. 10. 23;

rudrāṇāmapi mūrdhānaḥ kṣatahuṁkāraśaṁsinaḥ Ku. 2. 26.

(2) N. of Śiva.

(3) Fire.

(4) The number ‘eleven’.

— Comp.

–akṣaḥ a kind of tree. (

–kṣaṁ) 1. a rosary. –2. the berry of this tree, used for rosaries;

bhasmoddhūlana bhadramastu bhavate rudrākṣamāle śubhaṁ K. P. 10.

–ariḥ the god of love.

–ākrīḍaḥ a cemetery.

–āvāsaḥ 1 ‘the abode of Rudra’, the mountain Kailasa. –2. N. of

Benares. –3. a cemetery; cf. pitṛsadmagocaraḥ. –garbhaḥ N. of Agni.

–jaṁ quicksilver.

–patnī 1. the goddess Durgā. –2. linseed.

–priyā 1. Pārvatī. –2. the yellow myrobalan tree.

–bhū f. a cemetery.

–rodanaṁ gold.

–sūḥ f. a mother giving birth to eleven children.

Böhtlingk und Roth: Großes Petersburger Wörterbuch

rudra UṆĀDIS. 2, 22. 1) adj. nach den Comm. von ru oder rud mit oder

ohne dra (= dru) u.s.w. “heulend, heulen machend, mit Gebrüll laufend.

schrecklich”; oder “Uebel vertreibend, zu preisen” u.s.w. Nach unserer

Ansicht hängt das Wort wurzelhaft zusammen nicht bloss mit rodasī, das

die Comm. selbst als fem. zu rudra kennen, sondern auch mit rodasī du.

Schon deshalb sind jene Ableitungen unbrauchbar; die wirkliche

Bedeutung, für welche ausserdem nur in rudravartani einiger Anhalt liegt,

ist noch zu ermitteln. Auch an einen Zusammenhang mit rudhira liesse

sich denken. Agni ṚV. 1, 27, 10. 3, 2, 5. rājānamadhvarasya rudraṁ

hotāraṁ rodasyoḥ 4, 3, 1. AV. 7, 87, 1. die Aśvin ṚV. 1, 158, 1. 2, 41, 7.

5, 73, 8. 75, 3. 8, 22, 14. 26, 5. Indra 13, 20. 61, 3. Mitra-Varuṇa 5, 70, 2.

3. rudrāsa eṣāmiṣirāso adruha spaśaḥ 9, 73, 7. = stotar NAIGH. 3, 16. =

vipula u.s.w. HALĀY. 4, 14. angeblich “furchtbar, schrecklich” (= krūra

Comm.) in der Stelle: sakalabhūṣālakulapralayakālāgnirudreṇa cedipatinā

PRAB. 4, 12.; vgl. jedoch kālāgnirudra. — 2) m. a) N. des Beherrschers

der Marut, des “Sturmgottes”; vgl. die Lieder ṚV. 2, 33. 7, 46. 6, 49, 10.

Rudra wirft mit seinem Bogen tödtliche Geschosse auf die Erde, verleiht

aber auch Heilmittel und hat eine besondere Gewalt über das Vieh. Schon

in den BRĀHMAṆA wird Rudra zuweilen als eine Form des Agni

aufgefasst; in der Folge wird Śiva mit ihm identificirt. NAIGH. 5, 4. NIR.

10, 5. 11, 14. AK. 1, 1, 1, 30. H. 195. HALĀY. 1, 100. 5, 2. pari vo hetī

rudrasya vṛjyāḥ ṚV. 6, 28, 7. ahaṁ rudrāya dhanurā tanomi 10, 125, 6.

bhiṣaktamo bhiṣajām 2, 33, 4. 5, 42, 11. ā rudraṁ rudreṣu rudriyaṁ

havāmahe 10, 64, 8. AV. 1, 19, 3. 6, 20, 2. 32, 2. 59, 3. yāṁ te rudra

iṣumāsyat 90, 1. 11, 2, 7. 17. VS. 3, 57. fg. 4, 20. 5, 11. 9, 39. mīḍhvaṁs

ṚV. 1, 122, 1. 5, 41, 2. kṣayadvīra 10, 92, 9. sthiradhanvan 7, 46, 1.

bhavārudrau AV. 11, 2, 14. somārudrau ṚV. 6, 74, 1; vgl. P. 6, 2, 142.

TBR. 1, 6, 1, 2. 2, 1, 1, 3. rudro vā eṣaḥ. yadagniḥ 3, 1. TS. 6, 3, 5, 1.

ŚAT. BR. 5, 2, 4, 13. 6, 1, 3, 10. 9, 1, 1, 1. paśūnāṁ patī rudro ‘gniḥ 1, 7,

3, 8. so ‘yaṁ śataśīrṣā rudraḥ sahasrākṣaḥ śateṣudhiradhijyadhanvā

pratihitāyī bhīṣayamāṇo ‘tiṣṭhat 9, 1, 1, 6. abhimānuko rudraḥ paśūnsyāt

2, 6, 2, 6. paśupati 5, 3, 3, 6. 12, 7, 3, 20. 13, 3, 4, 3. PAÑCAV. BR. 7, 9,

18. ĀŚV. GṚHY. 4, 8, 9. 24. CHĀND. UP. 3, 7, 1. fgg. 16, 3. 4. virūpākṣa

MBH. 1, 569. adyaitānpātayiṣyāmi rudraḥ paśugaṇāniva 7, 755. 787. 12,

2792. fgg. 14, 192. tato ‘sṛjatpunarbrahmā rudraṁ roṣātmasaṁbhavam

HARIV. 43. MĀRK. P. 50, 6. Etymologie des Namens HARIV. 7583. VP. 58.

BHĀG. P. 3, 12, 10. MĀRK. P. 52, 5. — rudramagnimayaṁ vidyāt HARIV.

10666. R. 1, 36, 20. 44, 10. 2, 31, 29. 3, 70, 2. 4, 5, 30. 44, 52. amareśa

6, 35, 3. KUMĀRAS. 3, 76. RAGH. 2, 54. 11, 47. VP. 51. Spr. 1994.

PAÑCAT. Pr. 1. rudrāyatana VARĀH. BṚH. S. 46,6. 10. 53,48. Verz. d. Oxf.

H. 50,a,37. 53,b,43. fgg. 58,a,18.b,16. fgg. 80,a,25. LALIT. ed. Calc.

313,8. kumbhāṇḍādhipati 148, 16. Rudra als eine der acht Formen Śiva’s

VP. 58. jyeṣṭha- RĀJA-TAR. 1, 124. 4, 190. rudrasya jarābodhīyam,

ṛṣabhaḥ, raivataḥ (raivatyaḥ), vairājaḥ, śākvaraḥ Namen von Sāman Ind.

St. 3, 231,b. — b) pl. Rudra’s heisst “eine bes. Schaar von Winden”, oder

“die” Marut, “Söhne” Rudra’s. AK. 1, 1, 1, 5. ṚV. 1, 39, 4. 2, 34, 9. 3, 32,

2. rudrasya marutaḥ 5, 59, 8. sukheṣu rudrā maruto ratheṣu 60, 2. yuvā

pitā svapā rudra eṣām 5. 6, 66, 11. 8, 13, 28. Die Götterschaaren theilen

sich in Āditya, Vasu und Rudra; häufig werden nur die zwei letzten

genannt, ṚV. 1, 45, 1. Indra mit den Vasu, Varuṇa mit den Āditya, Rudra

mit den Rudra 7, 35, 6. 10, 66, 3. 125, 1. 150, 1. 2, 31, 1. 3, 20, 5.

VĀLAKH. 6, 3. ṚV. 8, 90, 15. AV. 6, 68, 1. 8, 8, 12. 10, 7, 22. 11, 6, 13.

VS. 11, 54. fg. In bestimmten Zahlen gedacht: “eilf, dreiunddreissig”:

triṁśatrayaśca gaṇino rujanto divaṁ rudrāḥ pṛthivīṁ ca sacante.

ekādaśāso apsuṣadaḥ sutaṁ somaṁ juṣantām TS. 1, 4, 11, 1. 3, 4, 9, 7.

ŚAT. BR. 4, 5, 7, 2. 6, 1,2, 7. TS. 4, 5, 1, 2. āhutibhāgā vā anye rudrā

havirbhāgā anye 5, 5, 9, 3. 2, 6. TBR. 1, 5, 11, 3. 2, 1, 10, 1. AIT. BR. 8,

12. ŚAT. BR. 11, 6, 3, 7. rudrāstvendrarājāno bhakṣayantu ŚĀÑKH. ŚR. 4,

21, 11; vgl. ĀŚV. GṚHY. 1, 24, 16. vasūnvadanti tu pitṝnrudrāṁścaiva

pitāmahān. prapitāmahāṁstathādityān M. 3, 284. 11, 221. MBH. 3, 1840.

2356. HARIV. 441. KUMĀRAS. 2, 26. VARĀH. BṚH. S. 46, 31. 48, 26. 56.

dharmasya vasavaḥ putrā rudrāścāmitatejasaḥ MBH. 12, 7540. Kinder

Kaśyapa’s HARIV. 11849. der Surabhi 12477. VP. 150, N. 19. rudrāśca

sarve ‘ruṇadhūmrakāyāḥ śvetairyayurgopatibhirbṛhadbhiḥ HARIV. 13149.

rudreṇa sahitā rudrā dahanta iva tejasā. saṁnaddhāścārumukuṭāḥ

prāṁsavaḥ parvatā iva.. 16273. rudrān (yajet) vīryakāmaḥ BHĀG. P. 2, 3,

3. rudrāṇāṁ rudrasṛṣṭānāṁ samantādgrasatāṁ jagat 3, 12, 16. rudrairiva

yamo rājā marudbhiriva vāsavaḥ (vṛtaḥ) MBH. 3, 14782. rudrāṇāṁ

śaṁkaraścāsmi sagt Kṛṣṇa BHAG. 10, 23. śatametatsamāmnātaṁ

śatarudre mahātmanām MBH. 13, 7092. HARIV. 168. VP. 121. sarūpāsūta

bhūtasya bhāryā rudrāṁśca koṭiśaḥ BHĀG. P. 6, 6, 17. rudraikādaśaka

VOP. 5, 34. MBH. 3, 10668. HARIV. 9497. VP. 58. die stark varirenden

Namen der eilf Rudra aufgeführt MBH.1,2565. fgg. 4825. fg. 13,7090. fg.

HARIV. 165. fgg. 11531. fg. VP. 121. BHĀG. P.6,6,17. fg. WEBER, RĀMAT.

UP. 304. 312. fg. Verz. d. Oxf. H. 82,b,22. fgg. 190,a,36. fgg.

rudrāṇāmaṣṭamo rudraḥ ist Viṣṇu R. 6, 102, 19. — c) Bez. “der Zahl eilf”

VARĀH. BṚH. S. 8, 20. 98, 1. BṚH. 7, 1. sg. so v. a. “der eilfte” Verz. d.

Oxf. H. 102,a, No. 159. 320,a,12. — d) pl. abgekürzte Bez. “der an” Rudra

“gerichteten Sprüche” PĀR. GṚHY. 3, 8. 9; vgl. rudrajapa u.s.w. — e)

mystische Bez. “des Buchstabens” e WEBER, RĀMAT. UP. 317. fgg. — f)

N. pr. verschiedener Männer KATHĀS. 54,86. Verz. d. Oxf. H. 135,a, No.

254. 296,a, No. 719. fgg. 318,a,44. Ind. St.1,472, N. 1. Verz. d. Tüb. H.

13. RĀJA-TAR.8,475. eines Lexicographen MED. Anh. 2. Verz. d. Oxf. H.

126,a,19. 196,a,22. Bein. eines Fürsten Pradjota SCHIEFNER, Lebensb.

269 (39). — g) “Calotropis gigantea” RĀJAN. im ŚKDR. — h) N. pr. eines

zu den Viśve Devāḥ. gezählten göttlichen Wesens HARIV. LANGL. II, 311,

fehlerhaft für ruru, wie beide Ausgg. des Textes lesen. — 3) f. ā N. pr. a)

einer Gattin Vasudeva’s VĀYU-P. in VP. 439, N. 2. — b) einer Tochter

Raudrāśva’s HARIV. 1661. 1663. bhadrā die neuere Ausg. und LANGLOIS.

— c) = rudrajaṭā RĀJAN. im ŚKDR. u. d. letzten W. — 4) f. ī “eine Art

Laute” (vgl. rudravīṇā) ŚABDAR. im ŚKDR. — Vgl. pratāpa-, mahā-,

mālava-, medhā-, mattarudradatta.

Mani, Vettam: Puranic Encyclopaedia. Delhi 1975

rudra A form of Śiva.

Benfey, Theodor: A Sanskrit-English Dictionary. London : 1866

rudra rud + ra,

I. adj. One who roars, Chr. 290, 3 = Rigv. i. 64, 3.

II. m.

1. A name of Śiva as the god of the tempests, Pañc. pr. d. 1; Bhartṛ.

2, 93.

2. A class of eleven demigods (personified roaring of the wind), Nal.

10, 24.

III. f. rudrāṇī, Durgā. Pāṇ. iv. 1, 49.

IV. f. drī, A sort of lute.

— Cf. perhaps [greek]

Cappeller, Carl: A Sanskrit-English Dictionary, based upon the St.

Petersburg Lexicons. Strassburg : 1891

rudra a. E. of sev. gods (as the red or howling); m. N. of the god of

tempests (later identif. w. Śiva), ruler of the Maruts, pl. his sons, the

Rudras or Maruts.

Macdonell, Arthur Anthony: A Sanskrit-English Dictionary. London : 1893

rudra rud-ra, a. roaring, terrific; m. Storm-god (chief of the Marusts):

Rudra is sts. in Br. regarded as a form of Agni, but is later identified with

Śiva: pl. the Sons of Rudra, the Maruts (supposed to be either eleven or

thirty-three in number); abbreviation for verses addressed to Rudra; N.:

-kośa, m. Rudra’s dictionary;

-japa, m. kind of prayer addressed to Rudra;

-jāpin, a. muttering the Rudrajapa;

-ṭa, m. N. = Rudra-bhaṭṭa;

-pāla, m. N.;

-bhaṭṭa, m. n. of a scholar: -ācārya, m. id.;

-yajña, m. sacrifice to Rudra; (a) -vat, a. accompanied by Rudra or

the Rudras; (a) -vartani, a. ep. of the Aśvins;

-śarman, m. N.;

-suta, m. son of Rudra, Skanda;

-soma, m. N. of a Brāhman;

-hāsa, m. N. of a divine being.

Bhaṭṭācārya: Vācaspatyam (6 Vol). Chaukhamba Sanskrit Series 94,

reprint of the 1873-1884 edition. Varanasi : 1962

rudra pu° roditi ruda–rak . 1 śivamūrtibhede so’rodīt yadarodīt tat

rudrasya rudratvam śrutyukte 2 vahnau ca . ajaikapādarhirbudhno

virūpākṣaḥ sureśvaraḥ . jayanto bahurūpaśca tryasvako’pyarājitaḥ .

vaivasvataśca sāvitro haro rudrā iti smṛtāḥ 3 ityukteṣu ekādaśapu

śivamūrtibhedeṣu va° va° yaju° 16 a° ukteṣu namaste! rudra manyave

ityādiṣu 4 rudragaṇaṣu ca . 5 ekādaśasaṁkhyāyām 6 ārdrānakṣatre ca .