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• sa_siddhasenamahAmati-nyAyAvatAra-comm

          Siddhasenamahāmati: Nyāyāvatāra with the Nyāyāvatāravivṛti commentary by Siddharṣigaṇin


# Header

  This file is a plain text transformation of http://gretil.sub.uni-goettingen.de/gretil/corpustei/sa_siddhasenamahAmati-nyAyAvatAra-comm.xml
  with a rudimentary header. For a more extensive header please refer to the source file.

## Data entry: Piotr Balcerowicz
## Contribution: Piotr Balcerowicz
## Date of this version: 2020-07-31

## Source: 
   - Piotr Balcerowicz: Jaina Epistemology in Historical and Comparative Perspective : Critical Edition and English Translation of Logical-Epistemological Treatises: Nyāyāvatāra, Nyāyāvatāra-vivṛti and Nyāyāvatāra-ṭippana with Introduction and Notes. 2 Volumes. Second revised edition, Motilal Banarsidass, New Delhi 2008.

## Publisher: Göttingen Register of Electronic Texts in Indian Languages (GRETIL), SUB Göttingen

## Licence:
   This e-text was provided to GRETIL in good faith that no copyright rights have been infringed. If anyone wishes to assert copyright over this file, please contact the GRETIL management at gretil(at)sub(dot)uni-goettingen(dot)de. The file will be immediately removed pending resolution of the claim.
   Distributed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License.

## Structure of references:
   A reference is assembled consisting of
   - a pragmatic abbreviation of the title: Nyāyāvatāra+comm = ,
   - the number of the  in arabic numerals,
   - the number of the verse in arabic numerals.

## Notes:
   This file has been created by mass conversion of GRETIL's Sanskrit corpus from snyayvau.htm. Due to the heterogeneity of the sources the header markup might be suboptimal. For the sake of transparency the header of the legacy file is documented in the note element below:

   
	 Siddhasena Mahamati: Nyayavatara,
with the Nyayavataravivrti commentary by Siddharsi-ganin
Based on the ed. by Piotr Balcerowicz: Jaina Epistemology in Historical and Comparative Perspective : Critical Edition and English Translation of Logical-Epistemological Treatises: Nyāyāvatāra, Nyāyāvatāra-vivṛti and Nyāyāvatāra-ṭippana with Introduction and Notes.
2 Volumes. Second revised edition, Motilal Banarsidass, New Delhi 2008.
Input by Piotr Balcerowicz
p.balcerowicz@uw.edu.pl
[GRETIL-Version vom 27.3.2015]
ANALYTIC TEXT VERSION
(compounds indicated by hyphen and circumflex)
STRUCTURE OF REFERENCES (added):
NA_nn = Nyāyāvatāra_verse
NAV_nn.nn:nn = Nyāyāvatāra-Vivṛti_NA-verse.NAV-section:verse quoted in NAV
	


## Revisions:
   - 2020-07-31: TEI encoding by mass conversion of GRETIL's Sanskrit corpus


# Text

* tarka-pañcānana-śrī-siddhasena-mahāmati-viracitaḥ *

nyāyâvatāraḥ

śrī-devabhadra-sūri-kṛta-ṭippana-saṃvalita-śrī-siddharṣi-gaṇi-kṛta-ṭīkā-sahitaḥ

 aviyuta-sāmānya-viśeṣa-deśinaṃ vardhamānam ānamya / nyāyâvatāra-vivṛtiḥ smṛti-bīja-vivṛddhaye kriyate // nav_0:0 //

[nav_0.0] asya cêdam ādi-vākyam:

[nav_0] pramāṇa-vyutpādanârtham idam ārabhyate.

[nav_0.1] pramāṇêty-ādi anena ca tādātmya-tad-utpatti-lakṣaṇa-saṃbandha-vikalatayā dhvaner bahir-arthaṃ prati prāmāṇyâyogād abhidheyâdi-sūcana-dvarôtpannârtha-saṃśaya-mukhenaśrotāraḥ śravaṇaṃ prati protsāhyanta iti dharmottaro manyate. tad ayuktam. yadi hi śabdasyârtha-prakāśanaṃ prati sāmarthyaṃ na samasti, tat katham asāv abhidheyâdi-sūcane 'pi paṭiṣṭhaḥ syāt? na ca tasyâprāmāṇya etac-chravaṇād artha-saṃśayaṃ kurvanti prekṣāvantaḥ, tad-vattā-hāner mithyā-jñānād api pravṛtty-avirāma-prasaṅgāc ca. arcaṭas tv āha: "na śrāvakôtsāhakam etat, prāmāṇyâbhāvāt, teṣāṃ câpramāṇād apravṛtter, anyathā prekṣāvattā-kṣateḥ, kiṃ tarhi prakaraṇârtha-kathanâvasarôpasthita-parôpanyasta-hetv-asiddhatôdbhāvanârtham. tathā hi: sambhavaty evaṃ-vādī -- nârabdhavyam idam abhidheyâdi-śūnyatvāt, kāka-danta-parīkṣâdivad iti; tad anenâsya tadvattā-prakāśakena vacasā tad-dhetūnām asiddhatôdbhāvyata" iti. tad ayuktataram: yato yadîdam apramāṇam iti nâbhidheyâdīni sākṣāl lakṣayat pravartayati, tataḥ parôpanyasta-hetv-asiddhatāṃ kathayatîti yukti-riktaṃ paśyāmaḥ, apramāṇasyâkiñcit-karatvād, anyathā pramāṇa-vicāraṇam ānarthakyam aśnuvīta. tasmād idaṃ pramāṇa-bhūtaṃ sad-abhidheyâdīni pratipādayat prekṣāvataḥ pravartayatîti prakaraṇâdāv upanyastam.

[nav_0.2] sambandha-śūnyatvād asya katham arthe pramāṇatêti cet, pratyakṣe 'pi kathaṃ tarhi sêti vācyam. grāhya-grāhaka-bhāva-sambandha-balād iti ced, atrâpi vācya-vācaka-bhāvād iti brūmaḥ. sa eva katham iti ced, adhyakṣe 'pi vedya-vedaka-bhāvaḥ katham iti vācyam. tad-utpatti-tad-ākāratābhyām iti cet, kêyaṃ tad-utpattir nāma? taj-janyatêti cet, pratikṣaṇa-bhaṅguratve sâiva durupapādêty ācakṣmahe. tathā hi: kṣaṇa-naśvaro 'rthaḥ sva-kṣaṇe pūrvaṃ paścād vā kāryaṃ kuryād iti trayī gatiḥ. tatra na tāvad ādyaḥ pakṣaḥ kakṣī-karaṇīyaḥ, sama-kāla-bhāvini vyāpārâbhāvāt, itarathâika-kṣaṇa-vartināṃ samastârtha-kṣaṇānām itarêtaraṃ kārya-kāraṇa-bhāvaḥ prasajyeta, tathā ca tat-prayukto grāhya-grāhaka-bhāvaś cêty asamañjasam āpanīpadyeta. atha sva-kṣaṇāt pūrvam -- acārv etad api, svayam asato bhaviṣyac-chaṅkha-cakravarty-āder iva pūrva-kāla-vartini kārye vyāpārâbhāvāt. atha sva-kṣaṇād ūrdhvaṃ kāryaṃ vidhatta iti manyethāḥ, etad apy asādhīyo, vinaṣṭasya kārya-karaṇâkṣamatvād, anyathā mṛtasya śikhinaḥ kekāyitaṃ syāt. tad-ākāratâpi kim arthâkāra-saṅkrāntyā? atha tat-sadṛśatayôtpatter jñānasyêti? yady ādyaḥ kalpas tad ayuktaṃ, jñāne svâkārârpaṇād arthasya nirākāratânuṣaṅgāt, sva-deha-pṛthutarârthâdarśana-prasaṅgāt, śiraḥ-sphoṭana-plāvanâdy-anartha-prasakteś ca. uta dvitīyas: tathā sati sādṛśya-vaśād artha-vyavasthêty āyātam. na ca sādṛśyaṃ bhavatāṃ darśane tāttvikam asti, vivikta-kṣaṇa-kṣayi-paramâṇu-lakṣaṇa-svalakṣaṇānāṃ pāramārthikatvâbhyupagamāt. anādi-kālâlīna-vāsanā-prabodha-sampādita-sattāka-nirvikalpaka-vivikta-darśanôttara-kāla-bhāvi-vikalpa-vyavasthāpita-sādṛśya-vaśād artha-grahaṇa-niyame saty eka-nīla-svalakṣaṇe kṣaṇe sakala-kāla-kalāpa-vyāpi-kāka-kuvalayâdi-gata-nīlatāyā vyavasthitir aviśeṣeṇânuṣajeta, tathā ca pratiniyato grāhya-grāhaka-bhāvo na ghaṭām-aṭāṭyeta. aṅguly-agra-nirdiśyamāna-puro-varti-nīla-svalakṣaṇa-darśana-balâyātatvān nailya-vikalpasya tad evâdhyavasyati, na bhūtaṃ bhāvi kāka-kuvalayâdi-gataṃ vêti cet, tarhi vikalpaḥ svalakṣaṇa-niṣṭhaḥ prāpto, niyata-deśa-daśâvacchinnârtha-kriyā-samarthârtha-grahaṇāt. tathā hi: tad-adhyavasāyaḥ kiṃ tad-vikalpanaṃ uta tad-grahaṇaṃ? na tāvat tad-vikalpanam, vikalpānāṃ bhavad-abhiprāyeṇa svalakṣaṇântaḥ-praveśâbhāvāt. tad uktam: 
 "tenânyâpoha-viṣayāḥ proktāḥ sāmānya-gocarāḥ /
 śabdāś ca buddhayaś câiva vastuny eṣām asambhavāt" // nav_0:1 //


iti.nav_0.

[nav_0.3] atha brūyād: yady api vikalpāḥ sāmānyaṃ gocarayanti tattvatas, tathâpi pratyakṣa-vikalpayor yaugapadyena pravṛtter vimūḍhaḥ pratipattā vikalpasya svalakṣaṇa-niṣṭhatāṃ vyavasyati, tathā côktam: 
 "manasor yugapad-vṛtteḥ savikalpâvikalpayoḥ /
 vimūḍho laghu-vṛtter vā tayor aikyaṃ vyavasyati" // nav_0:2 //


tat kim idaṃ śapathaiḥ pratyeyaṃ, yad uta mohād vikalpena svalakṣaṇam adhyavasyati, na punar viśada-nirbhāsena sākṣāt-karoti? evaṃ câdhyakṣam api sakalârtha-vyaktīr gocarayati, vikalpa-mohāt tu sannihita-viṣayaṃ lakṣyata iti paro 'nuṣañjayan durnivāraḥ syāt. uta tad-grahaṇam adhyavasāyaḥ, tadā svalakṣaṇa-niṣṭhatā vikalpasya sva-vācā bhavadbhiḥ pratipannā syāt. evaṃ ca vikalpa-yugalake 'py artha-kriyā-samarthârtha-paryavasita-sattākatā vikalpasyâḍhaukate. yadā ca vikalpaḥ svalakṣaṇa-saudha-madhyam adhyāsta ity abhidadhyās, tathā sati dhvaner api tad-antaḥ-praveśo durnivāraḥ syāt, tat-saha-caratvāt. yad āha bhavad-ācāryaḥ: "sa eva śabdānāṃ viṣayo yo vikalpānām" iti. na ca vikalpaṃ vyatiricya sādṛśya-vyavasthāpakam anyad asti, pratyakṣasya sakala-jagad-vilakṣaṇa-svalakṣaṇa-grahaṇa-pravaṇatvāt. tad yadi tat-sadṛśatayôtpattis tad-ākāratā, tadā pratipādita-nyāyād vikalpasya sannihitârtha-gocaratôrarī-kartavyā, tathā ca dhvanir api tad-viṣayaḥ sidhyatîti siddhaṃ naḥ samīhitam. anyathā tad-ākāratā na samasti, gaty-antarâbhāvāt. tan na tad-utpatti-tad-ākārate grāhya-grāhaka-bhāva-hetū saṃstaḥ.

[nav_0.4] saṃstāṃ vā, tathâpi vikalpataḥ paryanuyojyo bhavān: kim ete grahaṇa-kāraṇaṃ pārthakyena uta sāmastyena? tad yady ādyaḥ pakṣaḥ, kapāla-kṣaṇo ghaṭântya-kṣaṇasya grāhakaḥ prāpnoti, taj-janyatvāt, jala-candro vā nabhaś-candrasya grāhakaḥ syāt, tad-ākāratvāt. atha dvitīyas, tathā sati ghaṭôttara-kṣaṇaḥ pūrva-kṣaṇasya grāhakaḥ prasajati, tad-utpattes tad-ākāratvāc ca. jaḍatvād arthasya na grāhakatvam, api tu jñānasya tad-utpatti-tad-ākāratayoḥ satyor iti ced, idam idānīṃ viditam asmābhir, etad api samānârtha-grāhi-prācīna-saṃvedana-kṣaṇa-lakṣaṇa-manaskārôtpādya-jñāne grāhaka-lakṣaṇaṃ vyabhicaraty, utpādaka-prāktana-kṣaṇa-varti-manaskārâgrāhakatvāt. tad-adhyavasāya-sāhityena tad-utpatti-tad-ākāratayor grahaṇa-kāraṇatvaṃ sampūrṇaṃ, manaskāre tan nâstîti cet, kim idaṃ bhinna-gocareṇa saha sāhityam? tathā hy: "adhyavasāyo vāsanā-prabodha-vaśād utpannaḥ sāmānyam anartha-rūpaṃ vikalpayati, pratyakṣaṃ bahir-arthāl labdhâtma-lābhaṃ tad-ākāraṃ tam eva sākṣāt-karotîti" bhavatāṃ darśanam. tan na vikalpa-sāhityaṃ pratyakṣasya kañcana viśeṣaṃ puṣṇāti. tad idam grāhya-grāhaka-bhāva-kāraṇaṃ pratyakṣe 'pi yad bhavadbhir abhyadhāyi, tad yathā yathā vicāryate tathā tathā viśīryata ity anapekṣaṇīyam. tad -- yathā kathañcit pratyakṣasya pratipādita-grāhya-grāhaka-bhāva-lakṣaṇa-vaikalye 'pi grāhakatvam arthasya grāhyatvaṃ, tathā dṛṣṭatvāt, anyathā nikhila-vyavahārôccheda-prasaṅgād bhavadbhir api pratyapādi, tathā śabdasya vācakatvam arthasya vācyatvaṃ pratipadyadhvaṃ yūyam; atrâpi dṛṣṭa-hāner vyavahārôcchedasya samānatvāt. athêttham ācakṣīthāḥ: yathā "nadyās tīre guḍa-śakaṭaṃ paryastaṃ, dhāvata dhāvataḍimbhakā" ity-ādi-vipratāraka-puruṣa-vacana-śravaṇāt pravartamānā vipralambha-bhājo jāyante, 'taḥ sakala-vacaneṣv anāśvāsa iti -- evaṃ tarhi cikicikāyamāna-maru-marīcikā-cakra-cumbi yaj jalôllekhi viśada-darśanam udaya-padavīṃ samāsādayati tad alīkam avalokitam iti; sakalâdhyakṣeṣv anāśvāsa ity abhidadhmahe. pāścātya-viparītârthôpasthāpaka-pramāṇa-bādhitatvād maru-marīcikāsu jala-jñānam apramāṇaṃ, na śeṣa-satya-stambhâdi-jñānāni, bādhā-rahitatvād iti cet, tarhi dhvanāv apy ayaṃ nyāyaḥ kiṃ kākair bhakṣitaḥ? na hi vayaṃ sarva-śabdānāṃ prāmāṇyaṃ pratipadyemahi; kiṃ tarhi suniścitâpta-praṇetṛkāṇām eva. tan na prāmāṇyaṃ prati pratyakṣa-śabdayor viśeṣam upalabhāmahe. eṣa tu viśeṣaḥ syāt, pratyakṣaṃ cakṣur-ādi-sāmagrī-viśeṣa-janyatvāt sannihita-niyatârtha-grāhi spaṣṭa-pratibhāsaṃ, śābdaṃ tu tathā-vidha-kāraṇa-vikalatvān niyatâniyatârtha-grāhy aspaṣṭa-pratibhāsam. na câiṣa viśeṣaḥ prāmāṇya-kṣati-kārī, itarathânumānasyâpy aprāmāṇyam āsajyeta, tasyâpy aviśadâniyatârtha-grāhitvāt. paramârthatas tu tri-kāla-vyāpinaḥ sarvârtha-grahaṇa-svabhāvatve 'py āvaraṇa-tiras-kṛtasya jīva-dravyasya cakṣur-ādi-sāmagrī-sāpekṣâvaraṇa-kṣayôpaśama-vaśāt sannihita-spaṣṭârtha-grahaṇa-pariṇāmaḥ pratyakṣam ity ucyate. śabda-sāpekṣa-kṣayôpaśamān niyatâniyatâviśadârtha-grahaṇa-pariṇāmas tu śābdam iti. tan na tad-utpatti-tad-ākārate pratyakṣe śābde 'nyasmin vā jñāne vāstavyau staḥ. tasmāt pāramārthikâbhidheya-prayojana-sambandha-pratipādakam etad ādi-vākyam iti sthitam.

[nav_0.5] tatrâbhidheyaṃ vācyaṃ, tac cêha pramāṇam, tasyâiva prakaraṇena pratipādyatvāt; tat pramāṇêty avayavena lakṣayati. prayojanaṃ dvedhā: śrotuḥ kartuś ca. punar api dvividham: anantaraṃ vyavahitaṃ ca. tatra śrotur anantara-prayojanaṃ pramāṇa-viṣayā vyutpattiḥ, kartur vyutpadyamānasya prājñatvāc chiṣyasya vyutpādanam. tatrâtma-prayojanaṃ darśayann ā[hâ]rabhyata iti asya mayêti-pada-savyapekṣatvāt. śiṣya-prayojanaṃ tu vyut-pad-ity anenôpasarga-dhātu-samudāyenâiva tad-antar-agataṃ lapsyata ity abhiprāyavān kartâtma-vyāpāraṃ ṇij-antena nirdiśati: pramāṇa-vyutpādanârtham iti. vyavahita-prayojanaṃ dvedhā: vyāvahārikaṃ pāramārthikaṃ ca. vyāvahārikaṃ heyôpādeyôpekṣaṇīyeṣv artheṣu hānôpādānôpekṣā-lakṣaṇam. pāramārthikaṃ abhyudaya-niḥśreyasâvāptir iti. etat tu sākṣād anuktam apy anantara-prayojana-phalatvāt tad-vacanenâivâkṣiptam avagantavyam. sambandhas tûpāyôpeya-lakṣaṇaḥ; tatrôpeyaṃ prakaraṇârtha-parijñānam, prakaraṇam upāyas, tatas tad-abhilaṣatā prakaraṇam idam ārambhaṇīyam ity anukto 'pi vacanena sambandho 'rthād gamyata iti tātparyârthaḥ.

[nav_0.6] adhunâkṣarârtho vivriyate: tatra yady api pramāṇa-śabdasya sarva-kārakair bhāvena ca vyutpatteḥ sukaratvāt "kṛtya-lyuṭo bahulam" anyatrâpîti-vacanād yathā-kramam amī kartr-arthâdi-kāraka-bhāva-vyutpattyā pramāṇa-śabda-vācyāḥ, tad yathā ātmârtha-jñānârtha-kriyā-kāraṇa-kalāpa-kṣayôpaśama-kriyā-rūpāḥ tathâpîha jñānam evâdhikriyate, tasyâiva parīkṣā-kṣamatvād; itareṣāṃ parīkṣāyās tat-puraḥsaratvād vaiyarthāc ca. tathā hi: nârthas tāvad ātmanaḥ parīkṣayā, tasya bhrāntâbhrānta-jñāneṣu samānatvāt. nâpy arthasya, tasyôpeyatvād, upāya-bhūta-jñāna-parīkṣaṇenâiva gatatvāt. nârtha-kriyāyās, tad-avagatau parīkṣā-vaiyarthyāt. nâpi kāraṇa-kalāpasya, jñānôtpatteḥ prāk svarūpânavagateḥ, paścāt tat-svarūpa-nirṇayād eva tat-sādguṇya-vaiguṇyâvagater nairarthakyāt. nâpi kṣayôpaśamasya, tasya jñānôtpādônnīyamāna-rūpatvāt. nâpi pramiti-mātrasya, tasya pramāṇa-sādhyatayā tac-cārutā-dvāreṇâiva samīcīnatā-siddher iti. tad ayam abhiprāyo: yady apy ananta-dharmâdhyāsite vastuni sarva eva śabdârthā nirupacaritā ghaṭante, tathâpi yenârthaṃ paricchidyârtha-kriyā-samarthârtha-prārthanayā pravartante pramātāras tad evêha jñānam ātmanā saha dharmi-rūpatayā tādātmye 'pi dharma-rūpatayā vyatiriktaṃ pramīyate 'nenêti pramāṇam ity ucyate. tasya vyutpādanaṃ para-parikalpita-lakṣaṇâdi-vyudāsena svâbhipreta-lakṣaṇâdi-svarūpa-prakāśanam. tad-artham: artha-śabdaḥ prayojana-paryāyaḥ. idam ity artha-rūpatayā sva-cetasi vivartamānaṃ prakaraṇa-śarīraṃ parāmṛśati; dvividhaṃ hi prakaraṇa-śarīraṃ: śabdo 'rthaś cêti, bahiḥ śabda-rūpatayā prakāśayiṣyamāṇatve 'py antas tattvârthâkāreṇa pratyakṣatvāt. ārabhyata iti pada-vākya-ślokâdi-racanayā prakriyata iti yāvat.

[nav_0.7] iha ca lakṣaṇa-saṃkhyā-gocara-phaleṣu pramāṇaṃ prati vipratipadyante pare. tathā hi: lakṣaṇe tāvat pramāṇam avisaṃvādi jñānam iti saugatāḥ. anadhigatârthâdhigantṛ pramāṇam iti mīmāṃsakāḥ. arthôpalabdhi-hetuḥ pramāṇam iti naiyāyikâdayaḥ. tathā saṃkhyāyāṃ: pratyakṣânumāne dve eva pramāṇe iti saugatāḥ. pratyakṣânumāna-śabdôpamānârthâpatty-abhāvāḥ pramāṇānîti mīmāṃsakāḥ. pratyakṣânumāna-śabdôpamānāni pramāṇānîti naiyāyikāḥ. pratyakṣânumāna-śabdāni pramāṇānîti vaiśeṣikāḥ. etāny eva sāṃkhyāḥ. pratyakṣam evâikaṃ pramāṇam iti cārvākāḥ. tathā gocare: paraspara-vinirluṭhita-kṣaṇa-kṣayi-paramânu-lakṣaṇāni svalakṣaṇāni pramāṇa-gocaras tāttvika iti bauddhāḥ. sāmānya-viśeṣâtmakaṃ vastv iti mīmāṃsakāḥ. paraspara-vibhaktau sāmānya-viśeṣāv iti naiyāyika-vaiśeṣikāḥ. traiguṇya-rūpaṃ sāmānyam iti sāṃkhyāḥ. bhūta-caṭuṣṭayaṃ pramāṇa-bhūmîti cārvākāḥ. tathā phale 'pi vipratipadyante: arthâdhigatiḥ pramāṇa-phalam iti saugatāḥ. pūrvaṃ pūrvaṃ pramāṇam uttaram uttaraṃ tu phalam iti mīmāṃsakâdayaḥ.

[nav_1.0] tatra tāval lakṣaṇa-saṃkhyā-vipratipattī nirācikīrṣur āha:

pramāṇaṃ sva-parâbhāsi jñānaṃ, bādha-vivarjitam /
 pratyakṣaṃ ca parokṣaṃ ca dvidhā, meya-viniścayāt // na_1 //

[nav_1.1] tatrâpi pūrvârdhena lakṣaṇa-vipratipattim uttarârdhena tu saṃkhyā-vipratipattiṃ nirācaṣṭe. lakṣaṇaṃ ca para-rūpebhyo vyāvartana-kṣamo 'sādhāraṇa-dharmaḥ. lakṣyate paricchidyate vijātīyebhyo vyāvṛttaṃ lakṣyaṃ yena tal lakṣaṇam ity ucyate. tac cêha dvaye pratyāyyāḥ, sva-darśanânuraktântaḥ-karaṇās tīrthântarīyā vipratipannās, tathā mugdha-buddhayo laukikā avyutpannāś cêti. tataś ca yadâdau vipratipannān prati lakṣaṇaṃ tadâivaṃ lakṣya-lakṣaṇa-bhāvo draṣṭavyo: yad idaṃ bhavatām asmākaṃ ca pramāṇam iti prasiddham, tat sva-parâbhāsi jñānaṃ bādha-vivarjitaṃ mantavyam; prasiddhaṃ pramāṇam anūdyâprasiddhaṃ sva-parâbhāsitvâdi vidhīyate. yadā tv avyutpanna-matīn pratîdaṃ lakṣaṇam, tadā pratiprāṇi sva-para-prakāśino jñānasya bādha-rahitasya kasyacit siddhatvād, anyathā pratiniyata-vyavahārôccheda-prasaṅgād, evaṃ te bodhyante: yad ado bhavatāṃ kvacin niyatârtha-grāhi sva-para-prakāśakaṃ bādha-rahitaṃ jñānaṃ prasiddhaṃ tat pramāṇam iti budhyantām. atrâpi siddhasyânuvādo 'siddhasya vidhānaṃ yojyam.

[nav_1.2] adhunâkṣarârthas: tatra pramāṇam iti pūrvavat. sva ātmā svarūpaṃ, paro 'rthas, tāv ābhāsayituṃ prakāśayituṃ śīlam yasya tat-tathā. jñāyate nirṇīyate tattvaṃ yena taj jñānam. bādhyate 'nenêti bādhaḥ; viparītârthôpasthāpaka-pramāṇa-pravṛttir iti yāvat. tena viśeṣeṇa varjitaṃ rahitaṃ yaj jñānaṃ tat pramāṇam iti saṇṭaṅkaḥ.

[nav_1.3] iha ca vyavacchedyâpekṣayā lakṣaṇe viśeṣaṇa-pravṛtteḥ sva-parâbhāsîty anena ye svâbhāsy eva jñānaṃ manyante jñāna-vādino bauddha-viśeṣāḥ, ye ca parâbhāsy eva mīmāṃsaka-naiyāyikâdayas te nirastāḥ. te hi bahir-arthâbhāvāj jñānaṃ svâṃśa-paryavasita-sattākam ity ācakṣīran, tad ayuktam, jñeyârthâbhāve jñānâbhāva-prasaṅgāt. athârthâbhāve 'pi svapna-daśāyāṃ vana-deva-kulâdi-nānā-pratibhāsaṃ jñānam avalokitam iti tathā-bhūtaṃ sakalaṃ brūṣe, tan na, tasyâpi jāgrad-avasthā-bhāvi-sadbhūtârtha-darśana-sampāditâtma-saṃskāra-middhâdi-kāraṇa-kalāpa-sannidhāna-prabodha-savyapekṣatvād; itarathâtyantânanubhūta-bhūta-pañcakâtirikta-ṣaṣṭha-bhūta-pratibhāsaḥ syāt. kiṃ ca, katham ekaṃ jñānaṃ sita-pītâdy-anekâkāra-vivartam iti praṣṭavyo bhavān. anādy-avidyā-vāsanād iti ced, atrâpi vikalpa-yugalam amalam avatarati: tato jñānāt sā vāsanā vyabhaitsīd vā na vā? vyatyaraikṣīc ced, evaṃ sati tad-grāhaka-pramāṇam abhidhānīyam, jñāna-vyatiriktāyāḥ saṃvedanâbhāvāt, tat-saṃvedane cârthasyâpi vyatiriktasya saṃvedanam iti sa duṣpratiṣedhaḥ syāt. vedya-vedakâkāra-kaluṣitāj jñānād eva vyatiriktā tat-kāraṇa-bhūtā jñāna-rūpâiva sânumīyata iti cen, na, tayā saha sambandha-grahaṇâbhāvād, dṛṣṭa-hāny-adṛṣṭa-parikalpanā-prasaṅgāc ca. kiṃ ca, yathā vyatirikta-vāsanā-vaśād ekam api jñānaṃ nānâkāram, tathā jaḍam api tad-vaśād eva bodha-rūpaṃ prakāśata iti viparītâpatter artha eva siddhim āskanden, na jñānam. athâvyatiriktā, hanta jñānam eva tan, na vāsanā tad-avyatiriktatvāt tat-svarūpavad ity āstāṃ tāvat. parâbhāsy api sva-prakāśâbhāvād abhidadhīraṃs, tad apy asambaddham, sva-prakāśâbhāve para-prakāśâyogāt. na hi pradīpaḥ svarūpam anuddyotayan ghaṭâdy-uddyotane vyāpriyate. svayaṃ câpratītam api yady arthaṃ grāhayati jñānaṃ, devadattasyôtpannaṃ yajñadattaṃ grāhayed, viśeṣâbhāvāt. anyac ca, para-prakāśana-mātre dūrâsannâdi-bhedaḥ prathamānānām arthānāṃ kim-apekṣaś cakāsti? śarīrâpekṣa iti cen, na, tasyâpi prakāśyatâviśeṣāt, tasmād antar-mukhâkārasya bahir-artha-grahaṇe saty ayaṃ ghaṭām āṭīkate nânyathā. athârthâpatty-ādinā pramāṇântareṇa tad antar-niviṣṭaṃ gṛhyate, tatas tad-apekṣayā yokṣyate dūrâsannâdi-bheda iti cen, na, tatrâpi vikalpa-yugalakânativṛtteḥ; tathā hi: tat pramāṇântaraṃ sva-prakāśam anya-prakāśaṃ vā? sva-prakāśaṃ cet, prathamasya kiṃ kṣūṇam?! anya-prakāśaṃ cet, tatrâpîyam eva vārtêty anavasthā. tasmāt svarūpam avabhāsayad eva jñānam artha-grahaṇāya vyāpriyata iti sthitam.

[nav_1.4] jñānam ity anena tu yan naiyāyikâdibhiḥ paryakalpi sannikarṣaḥ pramāṇam iti tasya prāmāṇyaṃ nirasyati. yataḥ snāna-pānâvagāhanâdy-artha-kriyā-nirvartana-kṣamam arthaṃ niścityâvyavadhānena pravartante pramātāras tad eva jñānaṃ pramāṇam, na sannikarṣo jaḍatayâsti, avyavahita-nirṇayâbhāvād ity ākūtam. arthôpalabdhi-hetutvāt tasya prāmāṇyam iti ced, viśīrṇêdānīṃ pramāṇêyattā, dehâder api tat-kāraṇatayā prāmāṇyâpatter ity āstāṃ tāvat.

[nav_1.5] bādha-vivarjitam ity amunā tu yat timirâdi-tiras-kṛta-nayana-dīdhiti-prasarâdīnāṃ nabhas-talâvalambi-niśīthinī-nātha-dvayâdi-pratibhāsaṃ, yac ca kutarka-bhrānta-cetasāṃ nija-nija-darśanâkarṇana-prabhavaṃ kṣaṇa-kṣayi-sāmānya-viśeṣâikântêśvarâdikṛta-bhuvana-pratibhāsaṃ jñānaṃ tat-pratyanīkârtha-pratyāyaka-pramāṇântarôpanipāta-plāvitatvāt pratikṣipati. viśeṣârtha-vi-śabdôpādānāt tu yaḥ khalu bahula-kāmalâvalepa-lupta-locana-balānāṃ dhavale jalaje pītimānam ādadhāno bodhaḥ samullasati, sa yady api sakala-kālaṃ tad-doṣâvyuparame pramātur nija-darśanena na bādhyate, tathâpi taj-jalaja-dhavalatā-grāhinā janântara-darśanena bādhitatvān na pramāṇam ity uktaṃ bhavati.

[nav_1.6] samasta-lakṣaṇena tu yat pare pratyapīpadann "anadhigatârthâdhigantṛ pramāṇam", "avisaṃvādakaṃ pramāṇam", "arthôpalabdhi-hetuḥ pramāṇam" ity-ādi tan nirāsthat. tathā hy: anadhigatârthâdhigantṛtvaṃ kim abhidhīyate? jñānântareṇânadhigatam arthaṃ yad adhigacchati tat pramāṇam iti cet, tarhi taj jñānântaraṃ parakīyaṃ svakīyaṃ vā? tad yadi parakīyaṃ, tad ayuktaṃ, sarva-jña-jñānasya sakalârtha-gocaratayā sarva-prākṛta-loka-jñānānām adhigatârthâdhigantṛtvenâprāmāṇya-prasaṅgāt, tad-artha-grāhi-janântara-darśana-sambhavāc ca. atha svakīyaṃ, tatrâpi so 'dhigamyo 'rthaḥ kiṃ dravyam uta paryāyo yad vā, dravya-viśiṣṭaḥ paryāyaḥ paryāya-viśiṣṭaṃ vā dravyam iti, tathā kiṃ sāmānyam uta viśeṣa, āhosvit sāmānya-viśiṣṭo viśeṣaḥ, viśeṣa-viśiṣṭaṃ vā sāmānyam ity aṣṭau pakṣāḥ. tatra yady ādyam urarī-kuruṣe, tad ayuktaṃ, dravyasya nityatvâikatvābhyām anadhigatâṃśâbhāvāt. atha dvitīyaṃ, tad apy acāru, paryāyasya prācīna-saṃvedanôdaya-samaya-dhvastasya saṃvedanântara-prabhava-kālaṃ yāvat pratīkṣaṇâsambhavena viśeṣaṇânarthakyāt. uta tṛtīyaṃ, tad apy asādhīyo, vikalpa-dvayânatikramāt. sa hi dravya-viśiṣṭaḥ paryāyaḥ sama-kāla-bhāvinā jñānenânadhigato 'dhigamyate, yad vā kālântara-bhāvinêti. na tāvat sama-kāla-bhāvinā, tat-sambhavâbhāvena viśeṣaṇa-vaiphalyāt. na hi sambhavo 'sty ekasya pramātur eka-kālaṃ dravya-kroḍī-kṛtâika-paryāya-viṣaya-saṃvedana-dvaya-vṛtteḥ, tathânubhavâbhavāt, parasparam adhigatârthâdhigantṛtvenâprāmāṇya-prasaṅgāc ca. nâpi kālântara-bhāvinā, gṛhyamāṇa-paryāyasya kālântarânāskandanāt, pūrvôttara-kṣaṇa-truṭita-vartamāna-kṣaṇa-mātra-sambaddhatvāt tasya. etena paryāya-viśiṣṭa-dravya-pakṣo 'pi prativyūḍhaḥ, samāna-yoga-kṣematvāt. atha sāmānyaṃ, tad apy asambaddhaṃ, tad-ekatayā prathama-jñānena sākalya-grahaṇād uttareṣāṃ sāmānya-jñānānām adhigatârtha-gocaratayâprāmāṇya-prasaṅgāt. atha viśeṣaḥ, sa nityo 'nityo vêti vaktavyam. nityaś ced, evaṃ saty ādya-saṃvedanenâiva tasya sāmastya-grahaṇād uttareṣāṃ tad-viṣayāṇām adhigata-gocaratvenâprāmāṇya-prasaktiḥ. anityaś cet, paryāya-dūṣaṇena pratikṣiptiḥ. atha sāmānya-viśiṣṭo viśeṣaḥ, kâsya viśiṣṭatā: kiṃ tādātmyam uta tat-sannidhi-mātram? tādātmyaṃ cet, prathama-jñānena sāmānyavat tasyâpi grahaḥāt, anyathā tādātmya-kṣates, tad-viṣayânya-jñānānām aprāmāṇyaṃ prasajyeta. tat-sānnidhya-pakṣe tu dvayor api parasparaṃ viśakalita-rūpatvāt pakṣa-dvayôditaṃ dūṣaṇaṃ paścāl-lagnaṃ dhāvati. viśeṣa-viśiṣṭa-sāmānya-pakṣe punar etad eva viparītaṃ yojyam. tan nânadhigatârthâdhigantṛtvaṃ jñānasya kathañcid vicāra-bhāra-gauravaṃ sahata ity alakṣaṇam iti sthitam. avisaṃvādakatvam adhunā vicāryate: tat kiṃ pradarśitârtha-prāptyâhosvid prāpti-yogyârthôpadarśakatvena utâvicalitârtha-viṣayatvena bhavān jñānasya prāmāṇyaṃ kathayati? yadi prathamaḥ kalpas, tad ayuktaṃ, jala-budbud-ādi-mumūrṣu-padârthôtpādita-saṃvedanasyâpramāṇatôtpatteḥ, prāpti-kāle tasya dhvastatvāt. atha dvitīyas, tad apy acāru, prāpty-ayogya-deśa-sthita-graha-nakṣatrâdi-gocara-jñānasyâprāmāṇya-prasakter, anucita-deśâvasthānenâiva prāpty-anarhatvāt teṣām. atha tṛtīyaḥ pakṣas, tatrâpy avicalita-viṣayatāṃ katham avaiṣi? jñānântareṇa tad-viṣaya-nirākaraṇâbhāvād iti ced, etad evâsmābhir uditaṃ; kiṃ bhavataḥ paruṣam ābhāti? na hi sva-para-prakāśi jñānaṃ bādhā-rahitaṃ vimucyânyasya viṣayânirākaraṇaṃ jñānântareṇa prekṣāmahe. tat tad eva nyāyāt pramāṇaṃ bhavadbhir abhyupagatam iti. "arthôpalabdhi-hetuḥ pramāṇam" ity etad api na parīkṣāṃ kṣamate, śarīrâder api tat-kāraṇatayā prāmāṇya-prasaṅgāt. avyavahitam arthôpalambha-kāraṇaṃ pramāṇaṃ, na dehâdikam iti ced, evaṃ tarhi jñānam eva sva-parâvir-bhāvakaṃ nirbādhakaṃ ca pramāṇaṃ, na sannikarṣâdi, tad-sadbhāve 'py artha-paricchedâbhāvāt. tasmād etad eva cāru pramāṇa-lakṣaṇam iti.

[nav_1.7] adhunā tat-saṃkhyām āha: pratyakṣaṃ cêty-ādi; tatra siddhânta-prasiddha-pāramārthika-pratyakṣâpekṣayâkṣa-śabdo jīva-paryāyatayā prasiddhaḥ. iha tu vyāvahārika-pratyakṣa-prastāvād akṣa-dhvanir indriya-vacano gṛhyate. tataś câkṣaṃ pratigataṃ pratyakṣaṃ. yad indriyam āśrityôjjihīte 'rtha-sākṣāt-kāri jñānaṃ tat pratyakṣam ity arthaḥ. etac ca pratyakṣa-śabda-vyutpatti-nimittaṃ, na tu pravṛtti-nimittam. sa hy evaṃ vyutpāditaḥ sākṣād grāhya-grāhakaṃ jñāna-viśeṣaṃ lakṣayati, tatrâiva rūḍhatvāt, yathā gamana-kriyāyāṃ vyutpādito 'pi go-śabdaḥ kakud-ādimantaṃ piṇḍa-viśeṣaṃ gacchantam agacchantaṃ vā gocarayati, tatrâiva tasya prasiddhatvāt, na gamana-kriyā-yuktam api puruṣâdikaṃ, viparyayād iti. tataś ca sarva-jñānānāṃ yat svarūpa-saṃvedanaṃ tad api pratyakṣam ity uktaṃ bhavati, tatrâpi svarūpasya grāhyasya sākṣāt-karaṇa-sadbhāvād iti. akṣebhyaḥ parato vartata iti parokṣam. akṣa-vyāpāra-nirapekṣaṃ mano-vyāpāreṇâsākṣād-artha-paricchedakaṃ yaj jñānaṃ tat parokṣam iti-bhāvaḥ.

[nav_1.8] ca-śabdau pratyakṣa-parokṣayos tulya-kakṣatāṃ lakṣayataḥ. tena yat pare prāhuḥ: "pratyakṣaṃ sakala-pramāṇa-jyeṣṭham" ityâdi tad apāstam bhavati, dvayor api prāmāṇyaṃ praty aviśeṣāt, viśadâviśada-pratibhāsa-viśeṣasya sato 'pi jyeṣṭhatāṃ praty anaṅgatvāt. pratyakṣasya puraḥsaratvāt parokṣasya kaniṣṭhatêti cen, nâyam ekântaḥ, sarvatrânyathânupapannatâvadhāritôcchvāsa-niḥśvāsâdi-jīva-liṅga-sadbhāvâsadbhāvābhyāṃ jīva-sākṣāt-kāri-pratyakṣa-kṣūṇe 'pi jīvan-mṛta-pratīti-darśanād, anyathā loka-vyavahārâbhāva-prasaṅgāt. kvacit pratyakṣa-parigṛhīta-sambandha-balāt parokṣaṃ pravartata iti pratyakṣasya jyeṣṭhatva-kalpane "paśya mṛgo dhāvatîty"-ādi-śabda-balāt kṛkâṭikā-moṭana-dvāreṇa mṛga-viṣayam, tathā smaraṇāt saṅketa-grahaṇād vâpūrvâpūrvârtha-darśana-kutūhalâdinā vana-deva-kulâdi-gocaraṃ parokṣa-pūrvaṃ pratyakṣaṃ dṛṣṭam iti parokṣasya jyeṣṭhatâsajyeta.

[nav_1.9] dvidhêti. "sarvaṃ vākyaṃ sâvadhāraṇaṃ pravartata" iti nyāyād, anyathā niyatârthâpradarśakatvena tad-uccāraṇa-vaiyarthya-prasaṅgād, viparītâkāra-nirākaraṇa-cāturyâyogena nirākāṅkṣa-pravṛtty-asiddher dvidhâivêty avadhāraṇena para-parikalpita-viparīta-saṃkhyântaraṃ tiras-kurute, tasya yukti-bādhitatvāt.

[nav_1.10] tathā hi: pratyakṣam evâikaṃ pramāṇam ity asat, parokṣâbhāve tasyâiva prāmāṇyâyogāt. sa hi kāścit pratyakṣa-vyaktīr artha-kriyā-samarthârtha-prāpakatvenâvyabhicāriṇīr upalabhyânyās tad-viparītatayā vyabhicāriṇīś ca, tataḥ kālântare punar api tādṛśêtarāṇāṃ pratyakṣa-vyaktīnāṃ pramāṇatêtarate samācakṣīta. na ca pūrvâpara-parāmarśa-śūnyaṃ puro-varty-artha-grahaṇa-paryavasita-sattākaṃ pratyakṣaṃ pūrvâpara-kāla-bhāvinīnāṃ pratyakṣa-vyaktīnāṃ sādṛśyaṃ prāmāṇya-nibandhanam upalakṣayituṃ kṣamate. na câyaṃ sva-pratīti-gocarāṇām api pratyakṣa-vyaktīnāṃ prāmāṇyaṃ paraṃ pratipādayitum īśaḥ. tasmād avaśyantayā yathâdṛṣṭa-pratyakṣa-vyakti-sādharmya-dvāreṇâdhunātana-pratyakṣa-vyaktīnāṃ prāmāṇya-pratyāyakaṃ para-paripādakaṃ ca parokṣântar-gatam anumāna-rūpaṃ pramāṇântaram urarī-kartavyam. parâvabodhârthaṃ ca pratyakṣam evâikaṃ pramāṇaṃ nânyad astîty ullapann unmattatām ātmano lakṣayati, pratyakṣeṇa para-ceto-vṛtti-sākṣāt-karaṇâbhāvād vyāpāra-vyāhāra-ceṣṭā-viśeṣa-darśanād bodha-viśeṣâvagatau parokṣasya prāmāṇyaṃ balād āpatatîti nyāyāt. svargâdṛṣṭa-devatâdi-pratiṣedhaṃ na pratyakṣeṇa kartum arhati, tasya sannihita-mātra-viṣayatvāt. na câyaṃ tad-pratiṣedhena khara-kharaka-cārvākatām āpnoti, pramāṇântaraṃ ca tat-pratiṣedhârthaṃ nêcchatîti viṣamam etat kathaṃ kuryād iti savismayaṃ naś cetaḥ. kiṃ ca, pratyakṣam api kathaṃ pramāṇatāṃ svī-karotîti vaktavyam, gṛhyamāṇa-padârthânvaya-vyatirekânukaraṇāt. tathā hi: tat samagra-sāmagrīka-padârtha-balenônmajjati, tat-abhāve visphāritêkṣaṇa-yugalasyâpi pramātur nôdīyata iti yadi brūṣe, parokṣe 'pi tarhi samānam evâitat, tad api bahir-artha-sāmarthyād evôllasati, tat-sambaddha-liṅga-śabda-dvāreṇa tasyôtpatter, anyathā parokṣâbhāsatā-prasaṅgāt, tasya câlīkatve pāramārthika-parokṣa-prāmāṇya-kṣater ayogād, anyathā pratyakṣam api gagana-talâvalambi-śaśa-dhara-yugalâvalokana-caturam alīkam avalokitam iti sakala-viśada-darśanāni satyatâbhimatāny apy alīkatām aśnuvīran. tan na pramāṇa-bhūtaṃ parokṣaṃ kadācana gṛhyamāṇa-padârtha-sattāṃ vihāyôtpattum utsahata iti pratyakṣavat pramāṇa-koṭim ārohati balād iti sthitam.

[nav_1.11] tathā yad api parair ukta-dvayâtiriktaṃ pramāṇa-saṃkhyântaraṃ pratyajñāyi, tatrâpi yat paryālocyamānam upamānârthâpattivat pramāṇatām ātmasāt-karoti, tad anayor eva pratyakṣa-parokṣayor antar-bhāvanīyam. yat punar vicāryamāṇaṃ mīmāṃsaka-parikalpitâbhāvavat prāmāṇyam eva nâskandati, na tena bahir-bhūtenântar-bhūtena vā kiñcin naḥ prayojanam avastutvād ity apakarṇanīyam.

[nav_1.12] atha katham upamānasya prāmāṇyam iti brūṣe, tad ucyate: prathamaṃ hi viśada-darśanâdhigata-go-piṇḍa-viśeṣasya "yathā gaus tathā gavaya" iti vākyâkarṇanâhitâtma-saṃskārasya puṃso 'ṭavyāṃ paryaṭato gavaya-piṇḍa-viśeṣa-viṣaya-vivikta-darśana-puraḥsaraṃ yat pūrvâpara-go-gavaya-piṇḍa-gocara-darśana-vyāpāra-sampādita-janmakam ayaṃ tena sadṛśo 'nayor vā sādṛśyam iti sādṛśya-viśiṣṭaṃ piṇḍaṃ piṇḍa-viśiṣṭaṃ sādṛśyaṃ vā gocarayat saṃvedanam udīyate tad upamānam iti. yathâhus tad-vādinaḥ: 
 "tasmād yad dṛśyate tat syāt sādṛśyena viśeṣitaṃ /
 prameyam upamānasya sādṛśyaṃ vā tad-anvitam" // nav_1.12:1 //


iti.

[nav_1.13] tataś ca pūrvâpara-darśanayoḥ puro-varti-go-gavaya-piṇḍa-grahaṇa-paryavasita-sattākatvāt pūrvâpara-parāmarśa-śūnyatvād viśada-nirbhāsitayā śabdôllekha-rahitatvāt tad-adhikam avyabhicaritaṃ vyavahāra-kāri sādṛśyam avasyad upamānaṃ sva-para-prakāśitayā nirbādhakatvāc ca pramāṇam. pūrvâpara-piṇḍâtiriktam aparaṃ sādṛśyaṃ nôpalabhyata iti cet, ko 'yam upalambho yena nôpalabhyate sādṛśyaṃ yadi pratyakṣaṃ tat? yadi pratyakṣe sādṛśyam upamāna-gocaratvān na pratibhāti, ko 'syâparādhaḥ? na hi jñānântare tad-gocaro na pratibhātîti nirgocaraṃ tad iti vaktuṃ śakyam, itarathôpamāne 'pi pratyakṣa-nirgrāhyā vyaktir na bhātîti nirgocaram adhyakṣam anuṣajyeta. tad yathā sva-viṣaye 'dhyakṣaṃ pramāṇaṃ tathôpamānam api. na hi dvayoḥ prathamānayor ekaṃ prati viśeṣâbhāve pakṣa-pātaḥ kartuṃ yuktaḥ. etena pratyabhijñā-jñāna-smṛty-ūhâdīnām avisaṃvādakānāṃ parokṣa-viśeṣāṇāṃ prāmāṇyaṃ vyākhyātam avagantavyaṃ, samāna-nyāyânupātitvāt. tathā hi: prathamam artha-darśanam ātmani saṃskāram ādhatte, tādṛśa-darśanād asau saṃskāraḥ prabudhyate, prabuddhaḥ pūrvârtha-viṣayaṃ sa evâyaṃ taj-jātīyo vêty ullekhena pratyabhijñā-jñānam utthāpayati, tasyôrdhva-tiraścīna-bheda-sāmānya-dvayâvasthāpakatvād, asañjāta-pūrvârtha-gocara-darśanasya tad-udayâbhāvāt. tathā sa eva saṃskāras tādṛśârtha-darśanenâbhogâdinā vā prabuddho 'nubhūta-viṣayâsampramoṣa-lakṣaṇaṃ smaraṇam upajanayaty, adṛṣṭârthasya puṃsaḥ smaraṇânupapatter iti. ūho 'pi pratyakṣânumānâsaṃvedya-sādhyârthânyathânupapannatva-lakṣaṇa-liṅga-sambandha-grahaṇa-pravaṇaḥ pramāṇântaram iti kathayiṣyate.

[nav_1.14] arthâpattis tu pratyakṣâdi-gocarī-kṛta-sphoṭâdi-padârthânyathânupapattyā dahana-śakty-ādikaṃ pāvakâder arthântaraṃ pūrva-darśana-gocarāt samadhikam avyabhicaritaṃ parikalpayantîti pramāṇatāṃ svī-karoty eva, tal-lakṣaṇa-yogāt. evam anyad api pratyakṣa-gocarâdhikya-sampādakaṃ nirākāṅkṣatayā vyavahāra-kāri yad yat saṃvedanaṃ tat tat pramāṇam iti samarthanīyaṃ, sva-para-prakāśi-nirbādhatvāt, pūrvâpara-sopāna-paddhati-darśanôttara-kāla-bhāvi-tat-saṃkhyā-saṃvedanavat. sarveṣāṃ câiteṣāṃ parokṣe 'ntar-bhāvo, 'nyathânupapannârthântara-darśana-dvāreṇa prastutârtha-saṃvedana-caturatvād iti. kiñcid-viśeṣāt tu pramāṇântara-parikalpane pramāṇêyattā viśīryetânantya-prāpter,āvaraṇa-kṣayôpaśama-vicitratayā jñāna-pravṛtter vicitratvād iti. nanu câivaṃ sati yat parokṣasya dvaividhyaṃ vakṣyamāṇam anumāna-śābda-bhedena tad api katham upapatsyate, tatrâpi hy āpta-praṇīta-vacana-prabhava-jñānasyârthânyathânupapannatvenânumānântar-bhāvo na durupapādaḥ? tataś cânumānam evâikam avaśiṣyate, tad eva parokṣa-śabdena, yady ucyate yuktam āste, viduṣām abhidhānaṃ praty anādarāt; satyam etad, evaṃ tu manyate: yady api kayācit prakriyayânumāne śābdam antar-bhāvayituṃ śakyaṃ, tathâpi tat prati vipratipadyante pare; 'tas tasyâhatya prāmāṇyaṃ samarthanīyam. na câpṛthag-bhūtasya tad-viviktaṃ vaktuṃ śakyam iti, ataḥ pārthakyenôpanyāsaḥ. anena câitad upalakṣayaty anyeṣām api parokṣa-viśeṣāṇām anumānântar-bhāva-sambhave 'pi yaṃ yaṃ prati pareṣāṃ vipratipattis taṃ taṃ parokṣān niṣkṛṣya vivikta-yukty-upanyāsena tasya tasya prāmāṇyam āvedanīyam. tathā ca śāstrântare yad ūhâdīnāṃ lakṣaṇam akāry ācāryais tad yuktam evêty uktam bhavati.

[nav_1.15] kathaṃ tarhi mīmāṃsaka-parikalpito 'bhāvo na pramāṇam? nirgocaratvād iti brūmaḥ. tathā hi: pratyakṣam evânvaya-vyatireka-dvārena "bhū-talam evêdaṃ, ghaṭâdir nâstîti" vastu-pariccheda-prāvīṇyam ābibhrāṇaṃ tad-adhika-grāhyârthâbhāvāt pramāṇântaraṃ parikalpyamānaṃ nirasyatîti kiṃ naś cintayā, tasya sad-asad-rūpa-vastu-grāhiṇaḥ pratiprāṇi-prasiddhatvāt. atha kadācid abhidadhyād: adhyakṣaṃ bhāvâṃśam evâkalayatîndriya-dvāreṇôtpattes, tasya ca bhāvâṃśa eva vyāpārān; nâstitā-jñānaṃ tu vastu-grahaṇôttara-kālaṃ pratiyogi-smaraṇa-sadbhāve mānasam akṣa-vyāpāra-nirapekṣam unmajjati. tad uktam: 
 "na tāvad indriyeṇâiṣā nâstîty utpādyate matiḥ /
 bhāvâṃśenâiva saṃyogo yogyatvād indriyasya hi" // nav_1.15:1 //


 "gṛḥītvāvastu-sadbhāvaṃ smṛtvā ca pratiyoginaṃ /
 mānasaṃ nâstitā-jñānaṃ jāyate 'kṣânapekṣayā" // nav_1.15:2 //

[nav_1.16] atrôcyate bhāvâṃśād abhāvâṃśas tarhy abhinno bhinno vā? abhinnaś cet, katham agrahaṇam, bhāvâṃśād avyatiriktatvād eva, tat-svarūpavat. bhinnaś ced, ghaṭâdy-abhāva-vinirluṭhitaṃ bhū-talam ādya-darśanena gṛhyata iti ghaṭâdayo gṛhyanta iti prāptaṃ, tad-abhāvâgrahaṇasya tad-bhāva-grahaṇanântarīyakatvāt. tathā câbhāvo 'pi paścāt pravartamānas tān utsārayitum apaṭiṣṭhaḥ syād, anyathā pratyakṣam asaṅkīrṇasya saṅkīrṇatā-grahaṇād bhrāntam āpanīpadyeta. kiṃ ca, pramāṇâbhāvād arthâbhāvo 'bhāva-pramāṇena sādhyata iti bhavato 'bhiprāyaḥ: 
 "pramāṇa-pañcakaṃ yatra vastu-rūpe na jāyate /
 vastu-sattâvabodhârthaṃ tatrâbhāva-pramāṇatā" // nav_1.16:1 //


[nav_1.17] iti-vacanāt, tad ayuktam, yataḥ pramāṇâbhāvaḥ kathaṃ grāhyaḥ? tad-grāhaka-pramāṇântarâbhāvād iti cet, tasyâpy abhāva-grahaṇe tad-grāhaka-pramāṇântarâbhāvo grāhya ity anavasthā. atha arthâbhāvāt pramāṇasya pramāṇâbhāvāc cârthasyâbhāvaḥ pratipadyeta iti manyethās, tad etad itarêtarâśrayaṃ durghaṭam āpadyeta: na yāvad arthâbhāvo 'gṛhītas tāvat pramāṇâbhāvaḥ sidhyaty, arthâbhāvaś ca pramāṇâbhāvāt setsyatîty āvartanāt. athêndriyavat svayam avijñāto 'pi pramāṇâbhāvo 'rthâbhāvaṃ jñāpayiṣyatîty abhidadhīthās, tad ayuktam, tasya tucchatayā sakala-śakti-viraha-lakṣaṇatvād, indriyasya tu tad-viparyastatayā jñānôtpādana-dakṣatvāt. tasmāt pratyakṣam evam bhū-talâdi-pratiniyata-vastu-grāhitāṃ bibharti, yadi tad-viparīta-ghaṭâdi-pratiyogi-vastv-antara-vaiviktyaṃ tasyâkalayati nânyathā, vijātīya-vyavacchedâbhāve tasyâiva pratiniyatatvâsiddheḥ, sakala-saṅkīrṇatayā grahaṇa-prasaṅgāt. ato 'dhika-grāhyâbhāvān nirviṣayatayâbhāvâkhyaṃ pramāṇaṃ yat paraiḥ paryakalpi tad apramāṇam iti sthitam.

[nav_1.18] dvidhêty asmin saty api pratyakṣaṃ ca parokṣaṃ cêti niyata-dvaividhya-pradarśanena saugata-parikalpitaṃ ‘pratyakṣam anumānaṃ cêti'; dvaividhyam apakṣipati, tad-ākūtena tasyâyogāt. pratyakṣâtiriktaṃ hi tādātmya-tad-utpatti-lakṣaṇa-sambandhôpalakṣita-kārya-svabhāvânupalabdhi-rūpa-liṅga-traya-sampādita-janmakam anumānam eva pramāṇaṃ, na śābdôhâdikaṃ, sambandha-vikalatvād iti tad-ākūtam. ayuktaṃ câitat, pratyakṣânumānâtirikta-pramāṇântarâbhāva-grahaṇôpāyâbhāvāt. na tāvat pratyakṣāt pramāṇântarâbhāvâvagatis, tasya svalakṣaṇa-viṣayatvenâbhāva-grāhitā-virodhāt. nâpi svabhāva-kāryânumānābhyāṃ, tayor vastu-sādhakatvāt. nâpy anupalabdhes, tasyā apy atyantâbhāva-sādhana-virodhāt. sā hi catur-vidhā varṇyate mūla-bhedâpekṣayā, tad yathā -- viruddhôpalabdhir viruddha-kāryôpalabdhiḥ kāraṇânupalabdhiḥ svabhāvânupalabdhiś cêti. na tāvad viruddhôpalabdheḥ pramāṇântarasyâtyantâbhāvo, dṛśyâtmano viruddhasya vidhānenêtarâbhāva-sādhanāt, sannihita-deśa eva pratiyogy-abhāva-siddheḥ. etena viruddha-kāryôpalabdhir api vyākhyātā, tasyā api pratiṣedhya-virodhi-sannidhāpana-dvāreṇâbhāva-sādhakatvāt. kāraṇânupalabdhir api tad-deśâśaṅkita-kāryasyâivâbhāvaṃ sādhayati na sarvatra, svayam asiddhatvāt. svabhāvânupalabdhir apy eka-jñāna-saṃsargi-padârthôpalambha-rūpā tad-deśa eva pratidvandvy-abhāvaṃ gamayati. ataḥ pramāṇântarasyâpi kvacin niṣedhaḥ syān, na sarvatra. tan na pramāṇântara-bādhakaṃ samasti.

[nav_1.19] pratyakṣânumānayoś ca prāmāṇyaṃ kuta iti cintyam. na tāvat pratyakṣāt, tasya nirvikalpakatayā sato 'py asat-kalpatvāt. tat-pṛṣṭha-bhāvī vikalpas tu na svalakṣaṇâmbhodhi-madhyam avagāhate; tat kathaṃ tatrâpraviṣṭas tat-svarūpaṃ niścinuyāt. apramāṇa-bhūtāc ca tasmāt prāmāṇya-nirṇaya iti nibiḍa-jaḍimâviṣkaraṇaṃ bhavatām. anumānāt prāmāṇya-nirṇaya iti cen, na, tasyâpi svalakṣaṇād bahiḥ plavanāt. aprāmāṇya-vyavacchedas tena sādhyata iti cen, na, vyavacchedasya vyavacchinnâvyatirekād, itarathândhakāra-nartana-kalpam anumānam āsajyeta, nirviṣayatvāt. kiṃ ca, tat-prāmāṇya-nirṇāyakam anumānaṃ pramāṇam apramāṇaṃ vā? na tāvad apramāṇam, tataḥ prāmāṇyâsiddheḥ. nâpi pramāṇaṃ, tat-prāmāṇya-sādhakâbhāvāt. na hi pratyakṣāt tat-siddhir, vikalpa-śūnyatayâkiñcit-karatvād ity uktam. anumānāt tu tat-sādhane vikalpa-yugalaṃ tad-avastham evâvatiṣṭheta, tat-prāmāṇya-sādhane 'py anumāna-kalpanêty anavasthā. kiṃ ca, gṛhīta-sambandhasyânumānaṃ pravarteta, sambandhas tri-kāla-gocaro grāhyo, na ca pratyakṣaṃ taṃ lakṣayituṃ kṣamate, pūrvâpara-kṣaṇa-truṭita-rūpa-vārtamānika-kṣaṇa-grahaṇa-paryavasita-sattākatvāt, tad-uttara-kāla-bhāvino vikalpasyâpi vyāvahārikâbhiprāyeṇa tan-niṣṭhatâbhyupagamāt. anumānād grahīṣyatîti cen nanu tad api sambandha-pūrvakaṃ pravarteta, tad-grahaṇe 'pîyaṃ vārtêty anavasthā. tasmād anumānam abhilaṣatā gaty-antarâbhāvāt tat-sambandha-grahaṇa-pravaṇas tri-kāla-gocaro 'vyabhicārī vitarko 'bhyupagantavyaḥ. tathā ca prastuta-tad-dvaividhyasya vighaṭitatvād, anyad api yad evaṃ-vidham avisaṃvādi jñānaṃ tat pramāṇam astv ity alaṃ śuṣkâbhimānenêti. yadi punaḥ sādhyârthânyathânupapanna-hetu-sampāditam anumānam iṣyeta, tadā pratyakṣam anumānaṃ cêty api dvaividhyaṃ ghaṭām aṭed eva; pratyakṣa-vyatirikta-jñānasya sāmastyenânumāne 'ntar-bhāva-sambhavāt, anyathânupapannârthântaram antareṇa parokṣârtha-viṣaya-pratīter abhāvād iti.

[nav_1.20] sāmpratam anyathā sūtrâvayavenâiva prakṛta-niyama-kāraṇam āha: meya-viniścayād iti dvidhaivêti ca kākâkṣi-golaka-nyāyenâtrâpi sambandhanīyam. tataś câyam artho: dvābhyām eva prakārābhyāṃ meyasya grāhyârthasya viniścayāt svarūpa-nirṇayād; dve eva yathôkte pramāṇe na nyūnam adhikaṃ cêti. ayam atrâbhiprāyaḥ: sva-saṃvedanaṃ prati nikhila-jñānānām eka-rūpatayā sākṣāt-karaṇa-caturatvān nâsty eva bhedaḥ; bahir-arthaṃ punar apekṣya kaścic cakṣurâdi-sāmagrī-bala-labdha-sattākaḥ svâvayava-vyāpinaṃ kālântara-saṃcariṣṇuṃ sthagita-kṣaṇa-vivartam alakṣita-paramâṇu-pārimāṇḍalyaṃ sannihitaṃ viśada-nirbhāsaṃ sāmānyam ākāraṃ sākṣāt-kurvāṇaḥ prakāśaḥ prathate, tatra pratyakṣa-vyavahāraḥ pravartate. yaḥ punar liṅga-śabdâdi-dvāreṇa niyatâniyata-sāmānyâkārâvalokī parisphuṭatā-rahitaḥ khalv ātmano 'rtha-grahaṇa-pariṇāmaḥ samullasati sa parokṣatāṃ svī-karoti. na câitau prakārau vihāya prakārântareṇa jñāna-pravṛttiṃ paśyāmo, na câpaśyantaḥ pramāṇântara-parikalpanaṃ kṣamāmahe, na ca dvayoḥ prathamānayor ekaṃ nihnuvānam apekṣāmahe, viśeṣâbhāvāt. tasmād etad eva dvaividhyam urarī-kartavyam iti sthitam.

[nav_2.0] sāmprataṃ yad asmābhiḥ prāg vivṛṇvadbhir vyudapādi, yad uta vipratipannâvyutpanna-vyāmohâpoha-saham ihêdaṃ pramāṇa-lakṣaṇam iti tat-sūtra-mātra-darśanād eva vimala-buddhayo 'vagaccheyuḥ. manda-matayas tu tāvatā na bhotsyanta iti -- taddhita-vidhitsayā vyaktaṃ pramāṇa-lakṣaṇâbhidhāna-phalaṃ pratipipādayiṣur api sapūrva-pakṣaṃ nirākāṅkṣaṃ lakṣayeyus ta iti tāvat pūrva-pakṣam utthāpayann āha:

prasiddhāni pramāṇāni vyavahāraś ca tat-kṛtaḥ /
 pramāṇa-lakṣaṇasyôktau jñāyate na prayojanam // na_2 //

[nav_2.1] iha vacanam uccārayatā vimṛśya-bhāṣiṇā pratyavamṛśyaṃ, kim idaṃ māmakaṃ vacanaṃ śrotṛ-saṃskārâdhāyakam uta nêti. itarathā paryālocita-kāritâsya hīyate. śrotṛ-saṃskārâdhāyakaṃ ced uccārayaty, anyathā viparyaya iti. etat tu pramāṇa-lakṣaṇa-vākyaṃ sakala-janânādi-prarūḍhârtha-pratyāyakatvād aśrotṛ-saṃskārâdhāyakam, yata āha: prasiddhāni praruḍhāni, nâdhunā sādhyānîty arthaḥ. pramāṇāni pratyakṣâdīni, parokṣa-gata-bhedâpekṣayā bahu-vacanaṃ vyakti-bhede sāmānyam api kathañcid bhidyata iti-darśanârtham. tathā hi: tad avivakṣita-vyaktikam eka-rūpatāṃ bibharti pramāṇam iti; vyakty-avacchedena punar avacchidyamānaṃ nānātāmādatte pratyakṣânumāna-śābdāni pramāṇānîti, vyakti-vyatiriktâvyatirikta-rūpatvāt tasya. tathā hi: śabdāc cakṣurâder vā dūrād vṛkṣa iti pratyaye dhava-khadira-palāśâdi-viśeṣânapekṣayā sādhāraṇaṃ vṛkṣatvam eva cakāsti, tasmāt tat tebhyo bhinnaṃ, tad-vyatirekiṇâkāreṇa jñāne pratibhāsanād, ghaṭâdivat. parisphuṭa-dhava-khadira-palāśâdi-viśeṣâvalokana-velāyāṃ tu na tad, atirekiṇā rūpeṇa prakāśata ity abhinnaṃ, tad-avyatiriktasya saṃvedanāt, tat-svarūpavat. viśeṣâbhinnam eva rūpaṃ tāttvikaṃ sāmānyasya, tasyâiva dāha-pākâdy-artha-kriyā-kṣamatvād, bhinnaṃ punaḥ kalpanā-buddhi-viṭhapitatvād avastu-rūpam iti cen, na, dvayoḥ prakāśamānayor ekasya nihnotum aśakyatvāt. anyathā bhinnam eva rūpaṃ svābhāvikam itarat tu kalpanā-buddhi-darśitam ity api vadatāṃ na vadana-bhaṅgaḥ syāt. artha-kriyā-kāritâviśeṣas tu bhinne 'pi rūpe na durupapādas, tasyâpi jñāna-sādhāraṇa-vyavahāra-karaṇa-dakṣatvāt. na cârtha-kriyā vastu-lakṣaṇam iti nivedayiṣyāmas, tasmāt sarvatra bhinnâbhinnau sāmānya-viśeṣāv iti darśanârtho bahu-vacana-nirdeśaḥ. āsatāṃ tāvat pramāṇāni.

[nav_2.2] vyavahāraś ca tat-kṛtaḥ prasiddha iti sambandhaḥ. ca-śabdo 'pi-śabdârthaḥ. tenâyam artho: yad-arthaṃ pramāṇa-parīkṣaṇam asāv api jala-pāna-śīta-trāṇâdir vyavahāro 'nādi-prarūḍhaḥ, tan nirarthakaṃ pramāṇa-lakṣaṇâbhidhānam ity abhiprāyavān api paraḥ paruṣatā-parijihīrṣayâtmano 'nyathā prāha: pramāṇa-lakṣaṇasyôktau para-rūpa-vyāvartana-kṣamâsādhāraṇa-pramāṇa-dharma-kathana-rūpāyāṃ jñāyate nirṇīyate 'smābhir na prayojanaṃ tat-phalam, atisūkṣmatvāt tāvakâbhisandher iti kākvā praśnayaty ulluṇṭhayati cêti. kiṃ ca, pramāṇa-lakṣaṇam aniścitaṃ vâbhidhīyate, niścitaṃ vā svarūpeṇêti pakṣa-dvayam. na tāvad aniścitam, aniścitasya lakṣaṇatvâyogād, unmattaka-virutavat. atha niścitaṃ, tat kim apramāṇāt pramāṇād vā. na tāvad apramāṇād, apramāṇasya niścāyakatvâyogāt. yadi punar apramāṇam api niścāyakam iti saṅgīryeta, tadā pramāṇa-paryeṣaṇaṃ viśīryeta, nairarthakyâpatter, apramāṇād api niścāyâbhyupagamāt. atha pramāṇāt, tat kim alakṣaṇaṃ lakṣaṇôpetaṃ vā. alakṣaṇaṃ cen niścāyakaṃ pramāṇam, tarhi sarva-pramāṇānāṃ lakṣaṇâbhidhānam anarthakaṃ, tad-vyatirekeṇâpy artha-niścaya-siddher, bhavad-abhipreta-lakṣaṇa-niścāyaka-pramāṇavat. atha lakṣaṇôpetaṃ, tatrâpi vikalpa-yugalam anuvārita-prasaram anudhāvati: tal-lakṣaṇaṃ niścitam aniścitaṃ vā. na tāvad aniścitaṃ lakṣaṇaṃ lakṣyaṃ lakṣayati. niścayo 'pi pramāṇād apramāṇād vā. apramāṇān niścayâsiddheḥ pramāṇād iti vaktavyam. tad apy alakṣaṇaṃ salakṣaṇaṃ vā. alakṣaṇatve pūrvasyârtha-grahaṇe kiṃ kṣūṇam. salakṣaṇatve tal-lakṣaṇaṃ nirṇītam anirṇītaṃ vêti tad evâvartate. tan na pramāṇa-lakṣaṇâbhidhānôpāyo 'sti, tasmāt prasiddhāni pramāṇānîty aṅgī-kartavyam iti.

[nav_3.0] adhunâcāryo gṛhītas tāvakīno 'bhiprāyo 'smābhir iti paraṃ pratyāyayaṃs tan-matam anudrāvya tad evânumanyamānas tathâpi lakṣaṇôkteḥ sāphalyamāvedayann āha:

prasiddhānāṃ pramāṇānāṃ lakṣaṇôktau prayojanam /
 tad-vyāmoha-nivṛttiḥ syād vyāmūḍha-manasām iha // na_3 //

[nav_3.1] etad abhyadhāyi bhavatā, yathā prasiddhāni pramāṇāni, tatas teṣāṃ lakṣaṇôktāv asādhāraṇa-dharma-kathana-viṣaye prayojanaṃ phalaṃ, kim iti śeṣas, tad etad ayuktam. yato yady api pratiprāṇi-prasiddhāni pramāṇāny, anyathā tat-kṛta-nikhila-vyavahārôccheda-prasaṅgāt, tad-ucchede ca dṛṣṭa-hāny-ādy-āpatteḥ, tathâpi kecid vitata-mohâvaṣṭabdhântaḥ-karaṇās tat-svarūpam anubhavanto 'pi na lakṣayanti, tatas tān avalokayatām asmākaṃ tad-viṣaya-kṛpā-parīta-cetasāṃ yathâvasthita-pramāṇa-lakṣaṇâvir-bhāvana-dvāreṇa vyāmoham eteṣām apasārayāma iti pramāṇa-lakṣaṇâbhidhānaṃ prati pravartate cetaḥ. tad idaṃ prayojanaṃ: tad-vyāmoha-nivṛttiḥ syād iti; tasmin pramāṇa-lakṣaṇe vyāmoho viparītâbhyupagamavatāṃ viparyāsa-lakṣaṇas tīrthyānāṃ pramāṇâpramāṇa-viveka-vikalānām, anadhyavasāyâtmakas tu mugdha-buddhīnāṃ laukikānām, tasya nivṛttir aviparīta-lakṣaṇâvagamād apagama ity arthaḥ, sā syād bhavet. keṣām ity āha: vyāmūḍhaṃ viparīta-graha-grastaṃ vicittatāṃ gataṃ mano 'ntaḥ-karaṇaṃ yeṣāṃ te tathā teṣām; ihêti loke -- tad ayaṃ tātparyârthaḥ. yady anādi prasiddhaṃ pramāṇa-lakṣaṇaṃ prati na kecid api vyāmuhyeyus tadā yad bhavadbhiḥ prāg udagrāhi: ‘nirarthakaṃ pramāṇa-lakṣaṇâbhidhānam'; iti tad yuktam eva syāt. na câitad evaṃ; tatra vyāmūḍhānāṃ darśanāt. etena yad adāyi dūṣaṇaṃ ‘pramāṇa-lakṣaṇam aniścitaṃ niścitaṃ vâbhidhīyata'; ity-ādi tad api siddha-sādhyatā-madhya-pratibaddhatvān na bādhâvidhāyy asmākam iti mantavyam. vyāmūḍha-manaso 'pi prati pramāṇa-lakṣaṇa-prakāśane tal lagatîti cen, na, sva-saṃvedana-siddhasya vacanena prakāśanāt, tasya vyāmohâpoha eva vyāpārāt. yathā vivikta-bhū-talâvalokane 'py adhyakṣāt yo ghaṭâdi-vaiviktyaṃ na pratipadyate, kudarśana-vyāmohāt, taṃ pratyucyeta: ‘nâsty atra ghaṭa, upalambha-kāraṇa-samagratāyām apy anupalambhād', vaiviktyaṃ hi tatrâdhyakṣa-siddhaṃ, vacanād vyāmoho nivartyeta; tathêhâpi vidvadbhir draṣṭavyam. nirṇītaṃ tal-lakṣaṇam adhyakṣeṇa, tasya vyavasāya-rūpatvād, vacanaṃ punar viparītâropa-nirākaraṇe vyāpriyata iti sthitam. tad evaṃ pramāṇa-lakṣaṇaṃ sāmānyena pratipādya tad-gataṃ kucodyaṃ paryahāry ācāryeṇa.

[nav_4.0] adhunā tad-viṣayām eva saṃkhyā-vipratipattiṃ nirācikīrṣatā ye pratyakṣa-parokṣa-lakṣaṇe pramāṇa-vyaktī prāk prakrānte, tayor api lakṣaṇaṃ prati vipratipadyante 'pare. atas tal-lakṣaṇam api vaktavyam iti tāvat pratyakṣa-lakṣaṇam abhidhātukāma āha:

aparokṣatayârthasya grāhakaṃ jñānam īdṛśam /
 pratyakṣam, itaraj jñeyaṃ parokṣaṃ grahaṇêkṣayā // na_4 //

[nav_4.1] tatra pratyakṣam iti lakṣya-nirdeśaḥ, aparokṣatayârthasya grāhakaṃ jñānam iti lakṣaṇa-nirdeśaḥ. parokṣo 'kṣa-gocarâtītas, tato 'nyo 'parokṣas, tad-bhāvas tattā tayā, sākṣāt-kṛtatayêti yāvat. aryata ity artho 'vagamyata iti hṛdayam; arthyata iti vârtho dāha-pākâdy-artha-kriyârthibhir abhilaṣyata iti yāvat. tasya grāhakaṃ vyavasāyâtmakatayā sākṣāt paricchedakaṃ yaj jñānaṃ, tad īdṛśam itîdṛg eva pratyakṣam iti saṇṭaṅkaḥ. tatra jñāna-grahaṇena yat sāṃkhyāḥ prāhuḥ: ‘śrotr-ādi-vṛttiḥ pratyakṣam'; iti tat tiras-karoti, śrotr-ādīnāṃ prakṛti-vikāratayā tad-vṛtter vyāpāra-lakṣaṇāyā jaḍatayā pratyakṣatvâyogād; artha-paricchitti-hetutayā pratyakṣatve ālokâdi-jaḍa-kāraṇa-kalāpa-vyāpārasyâpi pratyakṣatâpadyeta, viśeṣâbhāvād iti.

[nav_4.2] arthasya grāhakam ity asya grahaṇêkṣayêti vakṣyamāṇa-pada-sāpekṣatvād, amunā bahir api ye 'rtha-kalâkalana-vikalaṃ sakalam api jñānaṃ pralapanti tān nirasyati; svâṃśa-grahaṇe hy antaḥ-saṃvedanaṃ vyāpriyate yathā -- tathā bahir apîtarathârthavaj jñāna-santānântarāṇy api viśīryeran, svapna-dṛṣṭântena tad-anumānasyôpaplava-mātratâpatteḥ, sva-vijñānasyâiva tathā tathā vijṛmbhaṇāt. tathā ca pramāṇa-prameya-pratipādya-pratipādaka-kārya-kāraṇa-bhāvâdayaḥ pralīyerann, ātma-vyatirekeṇâtmīya-pūrvôttara-kṣaṇayor api jñānasya pravṛtti-nirodhâpatteḥ. advaya-vijñāna-tattva-sādhanenânukūlam ācarasîti cet, syād etat, yadi bhavataḥ pramāṇa-paridṛṣṭa-sakala-vyavahārôcchedena kudarśana-vāsanâhitâdṛṣṭâdvaya-tattva-parikalpanāt pratikūlaṃ na syāt. tan nârtha-viraheṇa bahiḥ-pramāṇa-bhūta-jñānôllāso 'sti, nirhetukatva-prasaṅgād iti.

[nav_4.3] grāhakam iti ca nirṇāyakaṃ draṣṭavyam, nirṇayâbhāve 'rtha-grahaṇâyogāt. tena yat tāthāgataiḥ pratyapādi: ‘pratyakṣaṃ kalpanâpoḍham abhrāntam'; iti tad apāstaṃ bhavati, tasya yukti-riktatvāt. tathā hi: te nirvikalpakatve 'dhyakṣasyâyuktīḥ kheṭayanti -- kilêdam artha-sāmarthyenôdīyate, sannihitârtha-kriyā-samarthârtha-grāhakatvāt. na cârthe dhvanayaḥ santi, tad-dhetu-vilakṣaṇa-kāraṇântara-janyatvāt, tataś câsāv upanipatya sva-gocaraṃ saṃvedanam utthāpayan svâkāram anukārayati. tan na tad-grāhiṇi vijñāne śabda-saṃśleṣo yuktaḥ. kiṃ ca, yady utpādakârthôpayoge 'pi taṃ tāvan na gṛhṇīyāt, saṃvedanam api tu smaraṇa-sampāditaṃ tad-abhidhāyaka-dhvani-saṃyojanaṃ pratīkṣamāṇaṃ tāvad āsīta, tarhi datto jalâñjalir artha-grahaṇasya. tathā hi: tam artham apaśyaṃs tasmin gṛhīta-saṅketaṃ tad-abhidhāyaka-dhvaniṃ nânusmaraty, upāyâbhāvād, ananusmaraṃś ca puro-vartiny arthe na yojayati, smṛty-upasthāpana-vyatirekeṇa tad-yojanâśakter, ayojayaṃś ca bhavad-abhiprāyeṇa na paśyatîti dhāndhyād āndhyamāpadyeta. yadi cêndriyajam api jñānaṃ vikalpa-kaluṣitam iṣyeta, tadā tad api mano-rājyâdi-vikalpavad vikalpântarâvir-bhāve sati nivarteta; na câitad asti, sannihita-go-piṇḍa-gocarasya cakṣurja-saṃvedanasyâśvâdi-viṣaya-vikalpôdaye 'py anivartanāt, saṃhṛta-sakala-vikalpasyâpi ca parisphuṭa-sannihitârtha-viṣaya-darśana-siddheḥ. tan nâkṣajaṃ jñānaṃ śabda-samparkam anubhavatîti.

[nav_4.4] atra pratividhīyate -- yat tāvad uktam: aśabdakârtha-sāmarthyôdbhavatvād dhvani-rahitam adhyakṣam iti, tad ayuktaṃ, na hi śabdâsampṛktârthajam ity etāvatâivâbhilāpa-vinā-kṛtam iti vaktuṃ śakyam, anyathā jaḍârtha-janitam iti jaḍam api tat syāt. atha bodha-rūpa-manaskāra-sāhityān na jaḍam iti brūṣe, tathā saty abhilāpa-saṃsṛṣṭa-manaskāra-sanniyogāt sâbhilāpam api syāt. kiṃ ca, viviktāḥ paramâṇavaḥ svâkārârpaṇa-dvāreṇa sva-gocaraṃ jñānam utpādayantaḥ katham asantam ātmani svâvayava-vyāpinaṃ kālântara-saṃcariṣṇum ākāraṃ tatra prathayanti. vibhramād iti cen, na, nêdānīm arthe yad asti tad eva pratibhāti, tatrâsato 'pi sthūrâkārasya pratibhāsanāt. tathā śabdo 'pi. yady avidyamāno 'rthe tad-grāhiṇi jñāne pratibhāseta kiṃ kṣūyeta? yac côktam: ‘smaraṇa-janita-śabda-saṃyojanaṃ pratīkṣamānam arthôpayoge 'pi yady āsītêty'-ādi yāvad ‘āndhyam āpadyeta', tat tāvaka-pakṣe 'pi samānam. tathā hi: svalakṣaṇa-viṣayêndriyaja-nirvikalpaka-jñāna-sadbhāve 'pi na tāvad idaṃ-tayânidaṃ-tayā vârtha-vyavasthitir, yāvad vidhi-pratiṣedha-dvāreṇa vikalpa-yugalakaṃ pāścātyaṃ nodayate, yatrâivâṃśe vikalpaṃ janayati, tatrâivâsya pramāṇatêti-vacanān, nirvikalpakasya sato 'pi vyavahāraṃ praty asat-kalpatvāt. sa ca vikalpaḥ saṅketa-kāla-bhāvitam abhilāpa-sāmānyam anusmarata evôtpattum arhati, abhilāpa-sāmānya-smaraṇa-bījaṃ ca kutaḥ prabudhyeta? tādṛśa-darśanād iti cen, nanu tad api darśanaṃ nirvikalpakatvād arthaṃ nâtiśete, tat kathaṃ sāmānya-viṣaya-vikalpa-bījaṃ prabodhayet? arthaḥ punaḥ sāmānya-vyavasāyâtmikāṃ buddhiṃ na janayed iti bhavatāṃ kadāgrahaḥ. tad arthavat tad-viṣayaṃ darśanaṃ vyavasāya-śūnyatvān nâbhilāpa-sāmānya-gocara-smaraṇa-bījaṃ prabodhayati; tad aprabuddhaṃ na smaraṇaṃ janayaty; ajātaṃ smaraṇaṃ na śabdaṃ yojayaty; ayojitaḥ śabdo nârthaṃ niścāyayaty; aniścito 'rtho na vyavahāram avataraty; anavatīrṇo nâdṛṣṭād viśiṣyate; aviśiṣṭaḥ pramātur āndhyaṃ lakṣayatîti. tasmād yathā kathañcin-nirṇayâbhāvāt svayam apratītam api nirvikalpaka-darśanaṃ vāsanā-prabodha-dvāreṇa vikalpam utthāpyâtma-vyāpāram abhilāpayati katicid-aṃśa-viṣayaṃ, tathârtho 'pi yadi cakṣur-ādi-sāmagry-antaḥ-pātitvenâpratīta eva svayaṃ, tathā-svabhâvatvāt, saṅketa-kāla-bhāvitâbhilāpa-sāmānya-viṣayâtma-saṃskāra-prabodha-dvāreṇâtma-viṣayam abhilāpa-saṃsṛṣṭaṃ saṃvedanam ullāsayen nâtyantam ayuktaṃ paśyāmaḥ. na câyaṃ savikalpako bodho mano-rājyâdi-vikalpa-kalpaś, cakṣurâdi-sāmagrī-sampādyatvād, itarasya tu mano-mātra-prabhavatvāt. ataḥ kathaṃ tad-vikalpântarâvir-bhāve nivarteta? mānasa-vikalpasyâiva vikalpântareṇa nivartanād, asya tu kāraṇa-sāmarthyena balāt pravṛtteḥ. etena saṃhṛta-sakala-vikalpâvasthāyāṃ nâiṣa prāduḥṣyād ity etad api pratikṣiptam, asya pramātur icchayā saṃhartum aśakyatvān, mānasa-vikalpa-saṃharaṇa eva tat-sāmarthyôpapatter iti. etac ca śabda-sampṛkta-pratyakṣa-pakṣād apy ekânta-nirvikalpaka-pratyakṣa-pakṣasya pāpīyastāṃ darśayadbhir asmābhir udagrāhi.

[nav_4.5] paramârthataḥ punaḥ pratyakṣe sākṣāc chabdôllekho nêṣyate, viśada-vyavasāyenârtha-sākṣāt-karaṇa-caturatvāt tasya. kevalaṃ tad api sannihitaṃ parisphuṭaṃ svâvayava-vyāpinaṃ kālântara-saṃcariṣṇuṃ sthagita-kṣaṇa-vivartam alakṣita-paramâṇu-pārimāṇḍalyaṃ padârthântaraiḥ saha samānâsamānâkāraṃ sva-paramâṇūnāṃ sāmānyâkāraṃ stambhâdhikaṃ padârthaṃ gocarayatîti savikalpakam ity ucyate, para-parikalpita-kṣaṇa-kṣayi-vivikta-paramâṇu-lakṣaṇa-svalakṣaṇa-grahaṇa-pravaṇa-nirvikalpaka-pratyakṣa-pratiṣedhârthaṃ kathañcid-abhilāpa-saṃsarga-yogya-gocaratā-darśanârthaṃ vā. evaṃ ca pratyakṣa-gocarī-kṛte 'rthe saṃjñā-saṃjñi-sambandha-grahaṇâdayas tad-viṣayāḥ śābda-vyavahārāḥ sarva eva nirupacaritā ghaṭanta ity uktaṃ bhavati. yadi punaḥ śabda-saṃsarga-yogya-pratibhāsam adhyakṣaṃ na syāt, tataḥ ko doṣa iti ced, vikalpânutthānena sakala-vyavahārôccheda-prasaṅgaḥ. tathā hi: nirvyavasāyaṃ darśanam atyanta-pāṭavôpetam api smṛti-bījâdhānaṃ tad-uttara-kāla-bhāvi vā tādṛśârtha-darśanaṃ tat-prabodhanam abhyāsa-vāsanā-pāṭave 'pi na vidhātum alaṃ, yataḥ sāmānya-vikalpôtpattyā vyavahāraḥ pravarteta, kṣaṇikatvâdiṣu sakala-kālaṃ nirvikalpakâdhyakṣa-dṛṣṭatayâbhyupagateṣv api tad-adarśanāt. tasmād yatra kutracid arthâṃśe pāścātya-vyavahāra-pravṛttis tatra prācīnaṃ saṃvedanaṃ nirṇāyakam abhyupagantavyam, anyathā kṣaṇikatvâdy-aṃśavat sarvâṃśeṣu vyavahāraḥ pralīyeta. tan na kadācana kalpanâpoḍhatvaṃ pratyakṣasya pramātur api pratīti-gocara-cāritām anubhavati. apratītaṃ câstîti śraddhātuṃ duḥśakam, atiprasaṅgād ity alakṣaṇam.

[nav_4.6] abhrāntatvam api na jāghaṭīti, bhavad-abhiprāyeṇa sthira-sthūrârtha-grāhiṇaḥ saṃvedanasya viparyasta-rūpatvāt, tad-viparītasya tu svapna-kāle 'py aprakāśamānatvāt. tad yadi yathâvasthitârtha-grāhitvam abhrāntatvaṃ, tan na sambhavaty eva, vivikta-kṣaṇa-kṣayi-paramâṇūnāṃ kadācid apy apratibhāsāt, teṣāṃ ca pāramārthikatvāt. atha vyāvahārikâbhiprāyeṇa yad idaṃ ghaṭâdikaṃ svalakṣaṇam artha-kriyā-kṣamaṃ, tatra yan na bhrāmyati tad abhrāntam ity abhipretaṃ, tarhi kalpanâpoḍha-padam utsāraṇīyam, idānīm anena sahâvasthānâbhāvād, vyavahārâvatāriṇo ghaṭâdi-svalakṣaṇasya nirṇayenâiva grahaṇād, anyathā vyavahārâpravṛtter, dṛṣṭasyâpy adṛṣṭânatiśayanāt. tasmād vyavasāyâtmakam adhyakṣam ity etad eva cārv iti sthitam.

[nav_4.7] aparokṣatayêty anena tu parokṣa-lakṣaṇa-saṅkīrṇatām adhyakṣasya pariharati, tasya sākṣāt-kāritayā artha-grahaṇa-rūpatvād iti. īdṛśam ity amunā tu pūrvôkta-nyāyāt sāvadhāraṇena viśeṣaṇa-kadambaka-saciva-jñānôpapradarśanāt para-parikalpita-lakṣaṇa-yuktasya pratyakṣatāṃ pratikṣipati. evaṃ ca yad āhur: "indriyârtha-sannikarṣôtpannaṃ jñānam avyapadeśyam avyabhicāri vyavasāyâtmakaṃ pratyakṣam" tathā "sat-samprayoge puruṣasyêndriyāṇāṃ buddhi-janma tat pratyakṣam" ity-ādi tad ayuktam ity uktaṃ bhavaty, apūrva-prādur-bhāvasya pramāṇa-bādhitatvād, atyantâsatāṃ śaśa-viṣāṇâdīnām apy utpatti-prasaṅgāt. tasmād idam ātma-rūpatayā vidyamānam eva viśeṣa-kṛd-dhetu-kalāpa-sannidhānāt sākṣād artha-grahaṇa-pariṇāma-rūpatayā vivarteta; tathā côtpanna-janmâdi-viśeṣaṇaṃ na sambhavet. athâivaṃ-vidhârtha-sūcakam evâitad ity ācakṣīthās, tathā saty avigānam evêty āstāṃ tāvat.

[nav_4.8] adhunā parokṣa-lakṣaṇaṃ darśayati: itarad ity-ādi. aparokṣatayârthasya grāhakaṃ jñānaṃ pratyakṣam ity uktam, tasmād itarad asākṣād artha-grāhakaṃ jñānaṃ parokṣam iti jñeyam avagantavyam. etad api sva-saṃvedanâpekṣayā pratyakṣam eva, bahir-arthâpekṣayā tu parokṣa-vyapadeśam aśnuta iti darśayann āha: grahaṇêkṣayêti; iha grahaṇaṃ prakramād bahiḥ pravartanam ucyate, 'nyathā viśeṣaṇa-vaiyarthyāt; tasyêkṣâpekṣā tayā; bahiḥ-pravṛtti-paryālocanayêti yāvat. tad ayam artho: yady api svayaṃ pratyakṣaṃ, tathâpi liṅga-śabdâdi-dvāreṇa bahir-viṣaya-grahaṇe 'sākṣāt-kāritayā vyāpriyata iti parokṣam ity ucyate. etac ca bubhutsitârthânyathânupapannârthântara-pratīti-vaśād udaya-dharmakaṃ iti. sāmānya-lakṣaṇa-sadbhāvād ekâkāram api vipratipatti-nirākaraṇârthaṃ dvidhā bhidyate, tad yathā: anumānaṃ śābdaṃ cêti. yato 'dyâpi śabdasyârthânyathânupapannatvam eva pare na pratipadyante, na câpṛthak-kṛtasya tad-viviktaṃ vaktuṃ śakyam, ato bhedenôpanyāsaḥ.

[nav_5.0] tatra tāvad anumāna-lakṣaṇam abhidhitsur āha:

sādhyâvinâbhuno liṅgāt sādhya-niścāyakaṃ smṛtam /
 anumānaṃ, tad abhrāntaṃ pramāṇatvāt samakṣavat // na_5 //

[nav_5.1] ihâpy anumānam iti lakṣya-nirdeśaḥ, tasya prasiddhatayā anūdyatvāt. sādhyâvinâbhuno liṅgāt sādhya-niścāyakam iti lakṣaṇa-nirdeśaḥ, tasyâprasiddhatayā vidheyatvād iti. atrâpy anumāna-śabdasya kartr-ādi-kāraka-vyutpatti-krameṇârtha-kathanaṃ pramāṇa-śabdavad draṣṭavyam. tataś cêhâpi liṅga-grahaṇa-sādhyâvinâbhāvitva-lakṣaṇa-liṅga-sambandha-smaraṇa-kālāt [anu] paścān mīyate paricchidyate 'rtho 'numeyaḥ pāvakâdir yena jñānena tad anumānam iti. tat kiṃ-bhūtam ity āha: sādhya-niścāyakam iti -- sādhanam arhati, sādhayituṃ vā śakya iti sādhyo 'numeya ity arthaḥ; tasya niścāyakaṃ tat-svarūpa-nirṇāyakam iti yāvat. tat kuta ity āha: liṅgāl -- liṅgyate gamyate 'rtho 'nenêti liṅgaṃ hetus tasmāt. kiṃ-bhūtād ity āha: sādhyâvinâbhuna iti -- vinā bhavatîti vinâbhu, tato 'nyad avinâbhu, sādhyenâvinâbhu sādhyâvinâbhu, sādhyaṃ vimucya yan na bhavatîty arthaḥ, tasmāt sādhya-niścāyakaṃ jñānaṃ tad anumānam. smṛtam abhipretaṃ nītividbhir iti sambandhaḥ. tatra liṅgāt sādhya-niścāyakam ity anenânumānasya pratyakṣa-śābda-lakṣaṇa-saṅkīrṇatāṃ vārayati. sādhyâvinâbhuna ity anena para-praṇīta-liṅga-lakṣaṇa-vyudāsam ācaṣṭe.

[nav_5.2] tataś ca yat pare procuḥ -- pakṣa-dharmatvânvaya-vyatireka-lakṣaṇa-rūpa-trayôpalakṣitāni trīṇy eva liṅgāni: anupalabdhiḥ svabhāvaḥ kāryaṃ cêti; tad uktam: 
 "anumeye 'tha tat-tulye sadbhāvo, nâstitâsati /
 niścitânupalambhâtma-kāryâkhyā hetavas traya" // iti;


[nav_2] tathânye: "'syêdaṃ kāryaṃ kāraṇaṃ saṃyogi samavāyi virodhi cêti laiṅgikam" iti, tathā: "pūrvavac cheṣavat sāmānyato-dṛṣṭam" ity-ādi -- tad bāla-pralapita-prāyam ity avagantavyaṃ, sarvatra sādhyâvinâbhāvitvasyâiva gamakatvāt, tad-rahitasya tu trailakṣaṇya-lakṣitasyâpy agamakatvād, itarathā tat-putratvâdīnām api gamakatva-prasaṅgān, niyamavat. trailakṣaṇyaṃ lakṣaṇaṃ, na yat-kiñcit, tenâyam aprasaṅga iti cen, na, niyamena sādhyâvinâbhāvitvasyâivôddīpanāt; tac ced asti kiṃ trailakṣaṇyâpekṣayā, tasyâiva gamakatvāt. tathā hi: jala-candrān nabhaś-candraṃ, kṛttikôdayāc chakaṭôdayaṃ, puṣpitâika-cūtāt puṣpitâśeṣa-cūtān, candrôdayāt kumudâkara-prabodhaṃ, vṛkṣāc chāyām ity-ādi pakṣa-dharmatva-virahe 'py anumimīmahe. kālâdikas tatra dharmī samasty eva, tatra pakṣa-dharmatā liṅgasya gṛhyata iti cen, nâtiprasaṅgād, evaṃ hi śabdasyânityatve sādhye kāka-kārṣṇyâder api gamakatva-prasaktes, tatrâpi lokâder dharmiṇaḥ kalpayituṃ śakyatvāt. tathânvaya-vikalo 'py anityaḥ śabdaḥ, śrāvaṇatvād ity ayaṃ samyag-ghetutayā samarthayituṃ śakya iti, nânvayo 'pi hetor lakṣaṇam. tathā hi: tāvakâkūtenâiva sakalaṃ sattvam anityatayā kroḍī-kṛtam iti bhāva-dharmaḥ śrāvaṇatvaṃ katham anityatāṃ vihāya vipakṣe vartitum utsaheta, tad-vikalasya niḥsvabhāvatâpatter, anityatā-vinirmuktasya sattvasyâsambhavāvat. etena sâtmakaṃ jīvac-charīraṃ, prāṇâdimattvān, nirātmakatve tad-vaikalya-prasaṅgād, ghaṭâdivad ity ayam api gamako vyākhyātaḥ, sādhyârthânyathânupapannatvasyâtrâpi sadbhāvāt, pakṣa-dharmatvânvayayos tv alakṣaṇatayā pratipādanāt.

[nav_5.3] tathā kārya-svabhāvânupalabdhi-rūpa-liṅga-traya-niyamo 'pi kila tādātmya-tad-utpatti-lakṣaṇa-sambandhâstitvam eteṣv evêti yaḥ kriyate, so 'py ayuktaḥ, prakṛta-sambandha-dvaya-vikalasyâpi rūpâde rasâdi-gamakatva-darśanāt. mā bhūt tasya tādātmya-tad-utpattibhyāṃ gamakatvaṃ, samavāyād bhaviṣyati, tathâpi nânyathânupapannatvam eva hetor lakṣaṇam iti yadi vaiśeṣiko manyeta, so 'nyathā nirloṭhanīyaḥ. sa hi vikalpataḥ paryanuyojyaḥ: samavāyibhyaḥ samavāyo 'bhinno bhinno vā. yady abhinnaḥ, samavāyina eva tarhi, na samavāyaḥ, tad-avyatiriktatvāt, tat-svarūpavat. bhinnaś cet, sa kathaṃ teṣu varteta: sāmastyenâhosvid eka-deśena? tad yadi sāmastyena, tad ayuktaṃ, samavāya-bahutva-prasaṅgāt, pratisamavāyi tasya parisamāptatâvāpteḥ. athâika-deśena, tad apy acāru, sâṃśatā-prasaṅgena niravayavatva-kṣateḥ, svâṃśa-vartane 'pi sāmastyâika-deśa-codyâvatārāc ca. tatrâpi sāmastya-pakṣe bahutvaṃ tad-avastham eva. eka-deśa-pakṣe tv aṃśântara-prasaṅgenânavasthā. tan na samavāya-balāt gamakatāṃ praty āśāvidheyā, tasyâiva tatra duḥsthitatvāt. etena saṃyogino 'pi gamakatā pratyuktā, samāna-dūṣaṇatvāt. virodhino 'pi viruddhâbhāva-gamakatvam anyathânupapannatvam eva sūcayati, tad-abhāve gamakatvâyogāt.

[nav_5.4] evaṃ para-parikalpitam anyad api liṅga-lakṣaṇaṃ yad gamakatâṅgaṃ tad anyathânupapannatvaṃ na vyabhicarati, sādhyaṃ vinâpy upapadyamānasya gamakatā-vaikalyād iti; atrâiva vyāpake liṅga-lakṣaṇe 'ntar-bhāvanīyaṃ, viparītaṃ tu nirasanīyam iti sthitam.

[nav_5.5] tad evam anumāna-lakṣaṇaṃ pratipādyâdhunā yac chauddhodani-śiṣyakair nyagādi, yad uta -- bhrāntam anumānam, sāmānya-pratibhāsitvāt, tasya ca bahiḥ-svalakṣaṇe vyatirekâvyatireka-vikalpābhyām apākriyamāṇatayâyogāt, tad-rūpatayā ca tena tasyâdhyavasāyād, atasmiṃs tad-grahaṇasya ca bhrānti-lakṣaṇatvāt. prāmāṇyaṃ punaḥ praṇālikayā bahiḥ svalakṣaṇa-balâyātatvād anumānasya. tathā hi: nârthaṃ vinā tādātmya-tad-utpatti-rūpa-sambandha-pratibaddha-liṅga-sadbhāvo, na tad vinā tad-viṣayaṃ jñānaṃ, na taj-jñānam antareṇa prāg-avadhārita-sambandha-smaraṇaṃ, tad-asmaraṇe nânumānam ity, arthâvyabhicāritvād bhrāntam api pramāṇam iti saṅgīryate; tad uktam: "atasmiṃs tad-graho bhrāntir api sambandhataḥ pramêti" -- tad apākartum āha: tad abhrāntam ity-ādi. tad anumānaṃ, bhrāmyati sva-gocare viparyasyatîti bhrāntaṃ, tato 'nyad abhrāntam, aviparītârtha-grāhîti yāvat. iyaṃ ca pratijñā. pramīyate yathâvasthito 'rthaḥ paricchidyate 'nenêti pramāṇaṃ, tad-bhāvas tat-tvaṃ tasmāt. ayaṃ tu hetuḥ. saṅgatam akṣāṇām iti samakṣaṃ, tad iva samakṣavad iti dṛṣṭântaḥ. tad idam anumānasya bhrāntatā-nirākārakaṃ sampūrṇâvayavam, upanaya-nigamanayor avayava-traya-pratipādanenâivâkṣiptatvāt. pramāṇaṃ sūcitam, prayogas tv evaṃ draṣṭavyo: 'bhrāntam anumānaṃ, pramāṇatvād, iha yad yat pramāṇaṃ tat tad abhrāntaṃ yathā samakṣaṃ, tathā ca pramāṇaṃ bhavadbhir abhyupagamyate 'numānaṃ, tasmāt pramāṇatvād abhrāntam iti pratipadyantām iti. tatrârtha-vādī tāvat samakṣa-lakṣaṇe dṛṣṭânte sādhya-vikalatām āvir-bhāvayituṃ na pārayati, svayam eva samakṣasyâbhrāntatayā 'bhyupagamāt. śūnya-vādinaḥ punaḥ samastâpalāpitvāt pramāṇa-prameya-vyavahāraṃ praty ayogyatâivêti na tam adhikṛtya sva-sādhana-doṣāḥ parihartavyāḥ, sva-vacana-bādhita-pratijñatvena tad-vādôtthānâbhāvāt. tathā hi: sarvâbhāva-pratipādakaṃ vaco 'sti, nâsti vā? yady asti tarhi pratijñā-hāniḥ. atha nâsti, sakala-bhāva-siddhiḥ, pratiṣedhakâbhāvāt.

[nav_6.0] jñāna-vādī punar vedya-vedakâkāra-vikalaṃ sakala-vikalpa-gocarâtītaṃ nirvikalpakaṃ vivikta-pāramārthika-sva-saṃvedana-vedyaṃ saṃvedanam āgūryânādi-kālâlīna-vāsanā-bala-prabhāvitaṃ grāhya-grāhakâkāra-kaluṣitaṃ bahiṣ-prathamānaṃ nikhilam api jñānaṃ viparyastatayā pratijānānaḥ samakṣa-lakṣaṇasya prakṛta-dṛṣṭântasya sādhya-śūnyatām abhidadhyād, atas tan-mata-vikuṭṭanârtham āha:

na pratyakṣam api bhrāntaṃ pramāṇatva-viniścayāt /
 bhrāntaṃ pramāṇam ity etad viruddhaṃ vacanaṃ yataḥ // na_6 //

[nav_6.1] yad bhavataś cetasi vivartate, yad uta na kevalam anumānaṃ bhrāntaṃ, kiṃ tarhi yad bhavadbhir dṛṣṭântatayôpāttaṃ pratyakṣaṃ tad api bhrāntam eva, "sarvam ālambane bhrāntam" ity vacanāt, tad etan na. kuta ity āha: pramāṇatva-viniścayād iti, pramāṇa-bhāva-nirṇayād ity arthaḥ.

[nav_6.2] nanu ca pramāṇatām abhrāntatânyathânupapannāṃ yadi paraḥ pratipadyate, tatas tām abhyupagacchan kathaṃ bhrāntatā-vipratipattiṃ vidadhyād iti pārśva-sthita-vacanâvakāśam āśaṅkya, bhrāntatā-pramāṇatayor virodha-sādhanena tataḥ pramāṇatāṃ vyāvartyânanya-śaraṇatayā pratijñātâbhrāntatâkrāntāṃ tāṃ darśayann āha: bhrāntam ity-ādi. bhrāntaṃ viparyastam atha ca pramāṇaṃ grāhya-pariccheda-hetur ity etad vacanam evaṃ-viddhârtha-pratyāyako dhvanir viruddhaṃ, pūrvâpara-vyāhatârtha-garbhatvāt.

[nav_6.3] nanu ca nâivâsya viruddhatā, tathā hy: avidita-paramârtha-vyāvahārikâbhiprāyeṇa loka-saṃvṛtiṃ ghaṭayanto vayaṃ dṛḍhatara-vāsanā-prabodha-sampādita-sattākayoḥ pratyakṣânumānayoḥ pramāṇatām ācakṣmahe, tad-abhiprāyeṇa darśitârtha-prāpakatvena tayor avisaṃvādakatvāt. śithila-vāsanâunmukhya-nirmita-janmakayoḥ punar apramāṇatāṃ, tad-ākūtenâiva darśite 'rthe vipralambhanād iti, bhrāntatāṃ punas tattva-cintakâbhiprāyeṇa sakalasya bahir upaplavamānasya grāhya-grāhakâkāra-kāluṣya-dūṣitasya pratibhāsasya pāramārthikâdvaya-saṃvedana-viparyasta-rūpatvād abhidadhmahe, bahiḥ pratibhāsasya tad-grāhyârtha-vicārâkṣamatayôpapluta-rūpatvāt. tathā hy: artho 'vayavi-rūpo 'vayava-rūpo vā syād, gaty-antarâbhāvāt. na tāvad avayavi-rūpo vicāraṃ kṣamate, 'vayava-virahe 'vayavitvâyogāt, teṣu ca tad-vṛtti-vikalpânupapatteḥ. tathā hi: teṣv asāv ekadeśena vartate sāmastyena vā. na tāvad ekadeśena, tasya svayaṃ niravayavatvāt. avayava-vṛtti-nimittam aṃśântara-kalpane tad-vṛttāv apy aṃśântara-kalpana-prasaṅgas, tathā cânavasthā. nâpi sāmastyena, praty-avayavaṃ parisamāpta-rūpatayâvayavi-bahutva-prasaṅgāt. bheda-pakṣe doṣo 'yam, abheda-pakṣe nâstîti cen, na: tatrâpy avayava-mātram avayavi-mātraṃ vā syād, itarêtarâvyatiriktatvād, itarêtara-svarūpavat. kiṃ ca, samastâvayava-vyāpino 'vayavino 'bhyupagame paṭâder eka-deśa-rāga-kampa-darśanâdiṣu sakala-rāga-kampa-darśanâdīni durnivārāṇi syur, ekasya rāgârāgâdi-viruddha-dharmâdhyāsâyogād iti. nâpy avayava-rūpo 'rtho vicāra-gocara-cārī kara-caraṇa-śiro-grīvâdīnām avayavānāṃ svâvayavâpekṣayâvayavi-rūpatayā tad-dūṣaṇenâivâpāstatvāt. paramâṇūnāṃ niraṃśatayâvayavatvam upapadyata iti cen, na, teṣām api dik-ṣaṭka-sambandhena ṣaṭ-aṃśatâpatter, anyathâvasthānâbhāvāt. tataś cârtha-virahāt tad-unmukho grāhyâkāro 'līkas, tad-alīkatāyāṃ grāhakâkāro 'pi nâvasthānam ābadhnāti, grāhyâbhāve grāhakâyogāt. tad-apekṣayâiva tat-svarūpa-sthitiḥ, grāhya-grāhakâkāra-vilaye ca bodhâkāro 'vaśiṣyate, tasya sarvatrâvyabhicarita-rūpatvāt, tasmāt sa eva pāramārthika iti.

[nav_6.4] atra pratividhīyate -- yad avādi saṃvedanam advayaṃ pāramārthikaṃ, grāhya-grāhakâkāra-pravṛttaṃ punar atāttvikam iti, tad ayuktaṃ, pramāṇâbhāvāt. tathā hi: bahir antaś cânekâkāratayā harṣa-viṣādâdibhiḥ sthira-sthūratâdy-aneka-dharma-parikaritârtha-grahaṇa-pariṇāmaiś ca vivartamānaṃ saṃvedanam upalabhyate, na punar vedya-vedakâkāra-viviktaṃ yādṛg bhavadbhir upavarṇyate jñānaṃ tādṛśaṃ kasyacit kadācana pratīti-gocara-cāritām anubhavaty, advaya-pratibhāsasya svapna-daśāyām apy ananubhūteḥ. na ca tattva-cintakā api pramāṇam antareṇa svâkūtaṃ pratiṣṭhāpayantaḥ prekṣāvatām avadheya-vacanā bhavanty, anyathâikam acetanam avyayam api brahmânekaṃ cetanaṃ kṣaṇa-bhaṅguratâkrāntam avidyātaḥ prathata iti bruvāṇo 'nirākāryaḥ syāt. yad api bahir-artha-nirākaraṇa-dhiyā avayavy-avayava-dvāreṇa dūṣaṇam adāyi, tad api bahir antaḥ prathamāna-sakalâsumat-pratīta-pratibhāsa-mudgara-nirdalita-śarīratayā bhakta-madhya-niṣṭhyūta-darśinaḥ purato vipratāraṇa-pravaṇa-kuṭṭinī-śapatha-prāyam iti na vidvaj-jana-manāṃsi rañjayati, pratyakṣa-pratibhāsâpahnave tan-mūlakatvāt kuyukti-vikalpānām utthānâbhāvāt. kiṃ ca, saṃvedanasyâpi sitâsitâdy-anekâkāreṣv ekasya vartane bhedâbheda-sāmastyâika-deśâdi-codyaṃ samānam evêti na dūṣaṇam. anekâkāra-vivartasyâlīkatvān na tena saha saṃvedanasya pāramārthikasya bhedâbhedâdi-cintêti cen, nanv evam itarêtarâśrayaṃ duruttaram āḍhaukate. tathā hi: tad-alīkatva-siddhāv advaya-saṃvedana-siddhis, tat-siddhau ca tad-alīkatvam iti nyāyāt. anyac câdvayam apy eka-kṣaṇa-varti saṃvedanaṃ yathā pūrvôttara-kṣaṇābhyāṃ sambandham anubhavati, tathā niraṃśā api yadi paramâṇavo dig-aṃśaiḥ paramâṇv-antarair vā saṃśleṣamāgaccheyuḥ kim ayuktaṃ syāt. na câvayavy-avayavayor ekânta-vyatirekâvyatireka-pakṣe yad dūṣaṇaṃ tad asmat-pakṣa-bādhā-karaṃ, parasparâvinirluṭhita-rūpayor vivakṣayā sandarśanīya-bhedayos tayor abhyupagamād, bahir antaś ca tathâiva prakāśamānatayā tayor nihnotum aśakyatvāt. etena rāgârāga-kampâkampâdi-virodhôdbhāvanam api prativyūḍhaṃ, pramāṇa-prasiddhe 'rthe virodhâbhāvāt, pramāṇa-bādhitasyâiva viruddhatvāt, kuyukti-vikalpānāṃ ca pratyakṣâpahnave nirmūlatayā bādhakatvâyogāt, tad-uddalitatvenôtthānâbhāvād, bhinna-pravṛtti-nimittatvāc ca sarva-dharmānāṃ tad-viparyaya-sampādyo virodho dūrâpāsta eva. kiṃ ca, svayam eva saṃvedanaṃ paramârtha-saṃvyavahārâpekṣayā pratyakṣâpratyakṣa-savikalpakâvikalpaka-bhrāntâbhrāntâdi-rūpam abhyupayato bahir-arthe viruddha-dharmâdhyāsa-pratiṣedha-buddhiḥ kevalaṃ jāḍyaṃ sūcayati. tan na pramāṇaṃ kathañcid bhrāntaṃ samasti, svarūpa-pracyava-prasaṅgād iti sthitam.

[nav_6.5] nanu ca tad-darśitârthâlīkatayā jñānasya bhrāntatā, na svarūpeṇa, na ca tad-udaya-samaye kasyacid idam alīkârtham idaṃ tv analīkârtham iti vivekenâvadhāraṇaṃ samasti, bhrāntâbhrāntâbhimatayos tad-eka-rūpatayā prakāśanāt. yadā ca viśada-darśana-patha-cāriṇo 'pi śaśa-dhara-yugalâdayo 'līkatām āviśanto dṛśyante, tadā sakala-satyârthatâbhimata-pratibhāseṣv apy alīkârthatâśaṅkânivṛtter anāśvāsa eva. na ca tad-artha-prāpty-ādikam ārekā-nirākaraṇa-kāraṇaṃ kalpanīyaṃ, svapnâvasthāyāṃ tat-sadbhāve 'py alīkârthatā-siddheḥ. bādhaka-pratyayôpanipātāt tasyâsatyârthatêti cen, na, tasya sva-gocara-paryavasitatvena bādhakatvâyogāt. anyathā nīlam ādadānā devadatta-buddhiḥ prāk-pravṛtta-pīta-buddher bādhikâpadyeta. sarva-pratibhāsasya bādhakâbhāva-siddheś ca samānatā. tasmād bhrāntâbhrānta-jñāna-bhrāntir iyaṃ bhavatāṃ, vivekâbhāvena sarvasyâlīkârthatvād iti.

[nav_7.0] atrâha:

sakala-pratibhāsasya bhrāntatvâsiddhitaḥ sphuṭaṃ /
 pramāṇaṃ svânya-niścāyi dvaya-siddhau prasidhyati // na_7 //

[nav_7.1] evaṃ manyate: yo 'pi samasta-saṃvedanasya bhrāntatāṃ pratijānīte, tenâpi tat-sādhakasyâbhrāntatâbhyupagantavyā, tad-bhrāntatve tat-pratipāditârthâlīkatvena sakala-jñānâbhrāntatā-prasaṅgād, anyathā tad-bhrāntatâyogāt. evaṃ ca taj-jātīyam anyad apy abhrāntaṃ syāt, tataś ca sakala-pratibhāsasya samasta-saṃvedanasya bhrāntatvâsiddhito viparyastatvâniṣpatter yat sphuṭaṃ svânya-niścāyi suniścitatayā sva-para-prakāśakaṃ tat pramāṇam iti sambandhaḥ. tac ca dvaya-siddhau svarūpârtha-lakṣaṇa-yugma-niṣpattau prasiddhyati niṣpadyate, anyathā prameyâbhāve pramāṇâbhāvāt. tasmāt pramāṇam urarī-kurvāṇenârtho 'py abhyupagantavya ity abhiprāya iti. 

[nav_8.0] tad evaṃ svârthânumāna-lakṣaṇaṃ pratipādya tad-vatāṃ bhrāntatā-vipratipattiṃ ca nirākṛtyâdhunâpratipādita-parârthânumāna-lakṣaṇa evâlpa-vaktavyatvāt tāvac chābda-lakṣaṇam āha:

dṛṣṭêṣṭâvyāhatād vākyāt paramârthâbhidhāyinaḥ /
 tattva-grāhitayôtpannaṃ mānaṃ śābdaṃ prakīrtitam // na_8 //

[nav_8.1] atrâpi śābdam iti lakṣyam, anūdyatvāt. dṛṣṭêṣṭâvyāhatād ity-ādi lakṣaṇaṃ, vidheyatvāt. dṛṣṭena pramāṇâvalokitenêṣṭaḥ pratipādayiṣito 'vyāhato 'nirākṛtaḥ sāmarthyād artho yasmin vākye tat-tathā, pramāṇa-niścitârthâbādhitam iti yāvat, tasmāt. paramo 'kṛtrimaḥ puruṣôpayogī śakyânuṣṭhāno vârtho vācyas, tam abhidhātuṃ śīlaṃ yasya tat paramârthâbhidhāyi, viśiṣṭârtha-darśakam ity arthaḥ. tatas tattva-grāhitayôtpannaṃ prakṛta-vākya-pratipādyârthâdāna-śīlatayā labdhâtma-sattākaṃ yan mānaṃ tac śābdam iti prakīrtitam upavarṇitaṃ pūrvâcāryair iti sambandhaḥ. tatra dṛṣṭêṣṭâvyāhatād ity anena kutīrthika-vacasāṃ laukika-vipratārakôktīnāṃ ca śābdatāṃ nirasyati, pramāṇa-bādhitatvāt. vākyād ity amunā tu vākyasyâiva niyatârtha-darśakatvāt paramârthâbhidhāyitêti darśayan padāc chābdâbhāvam āha. paramârthâbhidhāyina ity anena jvara-hara-takṣaka-cūḍā-ratnâlaṅkārôpadeśâdi-vacana-prabhava-jñānasya niṣphalatayā prāmāṇyaṃ nirācaṣṭe. tattva-grāhitayôtpannam ity amunā tv evaṃ-bhūtād api vākyāc chrotṛ-doṣād viparītâdy-artha-grahaṇa-caturatayā prādur-bhūtasya śābdatvaṃ vārayati. mānam ity anenântar-bhāvita-prôpasargârthena śābde parasyâprāmāṇya-buddhiṃ tiras-kurute, tad-aprāmāṇye parârthânumāna-pralaya-prasaṅgāt, tasya vacana-rūpatvāt. try-avayava-hetu-sūcakatvenôpacāratas tasya prāmāṇyaṃ, na tattvata iti cen, nâpramāṇasya sūcakatvâyogāt. nanu ca hetu-pratipādane yadi tat pramāṇaṃ, tato hetu-samarthaka-pramāṇântara-pratīkṣaṇaṃ viśīryeta, tenâiva nirṇīta-svarūpatvāt tasya, pramāṇa-prasiddhe punaḥ pramāṇântara-vaiyarthyāt. nâitad asti, bhavat-parikalpitâdhyakṣasyâpy aprāmāṇya-prasaṅgāt: tad-darśite 'rthe vikalpa-pratīkṣaṇāt tasyâiva prāmāṇyam āsajyeta. tad-gṛhītam evârtham asāv abhilāpayatîti cec chabda-pratipāditaṃ hetuṃ pramāṇântaraṃ samarthayata iti samāno nyāyaḥ.

[nav_9.0] śābdaṃ ca dvidhā bhavati: laukikaṃ śāstra-jaṃ cêti. tatrêdam dvayor api sādhāraṇaṃ lakṣaṇaṃ pratipāditaṃ. samarthanaṃ punar avipratāraka-vacana-prabhavasyêhâdi-vākya-prastāva eva laukikasya vihitaṃ, śāstra-jasya tu vidhātavyam iti yādṛśaḥ śāstrāt taj-jātaṃ pramāṇatām anubhavati tad darśayati: 
āptôpajñam anullaṅghyam adṛṣṭêṣṭa-virodhakam /
 tattvôpadeśa-kṛt sārvaṃ śāstraṃ kāpatha-ghaṭṭanam // na_9 //
 [nav_9.1] śāsti śikṣayati jīvâjīvâdi-tattvaṃ grāhayati, śiṣyate 'nenêti vā śāstram. tat kiṃ-bhūtam iti tad-viśeṣaṇāny āha. āptaḥ prakṣīṇâśeṣa-rāgâdi-doṣa-gaṇas, tenôpajñam ādāv upalabdham. anenâpauruṣeyâpoham āha, tasya pramāṇa-bādhitatvāt, puruṣa-vyāpārâbhāve vacanânupalabdher, upalambhe 'pi tad-arthânavagamāt, tad-artha-niścayârthaṃ puruṣâśrayaṇe gaja-snāna-nyāya-prasaṅgāt, tasya rāgâdi-kaluṣitatvena vitathârtha-kathana-pravṛtteḥ. tad-anuṣṭhānād api sva-kārya-siddhau praṇayanârtham api puruṣaḥ kiṃ nêṣyate, viśeṣâbhāvāt. tan na kṣīṇa-doṣa-vacanaṃ vyatiricyânyataḥ prekṣāvatāṃ para-lokâdāv adṛṣṭe 'rthe pravṛttir yuktā; tat tad eva śāstraṃ, nirupacarita-śabdârthôpapatter ity āstāṃ tāvat.

[nav_9.2] ata evôllaṅghyate prābalyena gamyate 'bhibhūyate anyair ity ullaṅghyaṃ, tato 'nyad anullaṅghyaṃ, sarva-vacanâtiśāyîti yāvat. ata eva dṛṣṭena pramāṇa-nirṇītenêṣṭasya tad-vācyasya virodho yasmiṃs tat-tathā tad eva, yadi vā dṛṣṭaḥ pramāṇena, iṣṭo vacanântareṇa, tayor virodhakaṃ, tad-viruddhârthâbhidhānāt, tato 'nyad adṛṣṭêṣṭa-virodhakam, abādhârthâbhidhāyîty arthaḥ.

[nav_9.3] tad-iyatā śāstrasya svârtha-sampad uktā. adhunā tattvôpadeśâdīnāṃ parârthatvāt parârtha-sampadam āha: tattvaṃ jīvâdayaḥ padârthāḥ, pramāṇa-pratiṣṭhitatvāt, teṣāṃ upadeśaḥ svarūpa-prakāśanaṃ tad-rakṣaṇâdi-vidhānaṃ vā. taṃ karoti tattvôpadeśa-kṛt. ata eva sārvaṃ sarvasmai hitaṃ, prāṇi-rakṣaṇôpāyôpadeśa-parama-pada-dāyitayā viśva-janīnatvāt. etena parârtha-sampādakatvam uktam.

[nav_9.4] adhunā pareṣām evânartha-vighātitvam āha: kutsitāḥ panthāḥ kāpathās tīrthântarāṇi, teṣāṃ ghaṭṭanaṃ vicālakaṃ nirākārakaṃ, sarva-janâpakāri-kumata-vidhvaṃsakam ity arthaḥ. īdṛśād eva śāstrāj jātaṃ śābdaṃ pramāṇaṃ, nânyebhyo, vipralambhakatvāt teṣām iti.

[nav_10.0] adhunā parârthânumāna-lakṣaṇaṃ vaktavyam, tac ca pratyakṣe 'pi paśyann eka-yoga-kṣematvāt sāmānyenâha:

sva-niścayavad anyeṣāṃ niścayôtpādanaṃ budhaiḥ /
 parârthaṃ mānam ākhyātaṃ vākyaṃ tad-upacārataḥ // na_10 //

[nav_10.1] atra parârthaṃ mānam iti lakṣyaṃ, sva-niścayavad ity-ādi lakṣaṇam. sva ātmā tasya niścayaḥ prameyâdhigamas, tadvad anyeśāṃ pratipādyānāṃ niścayôtpādanaṃ prameya-paricchedaka-jñāna-prādur-bhāvanaṃ: yathâtmano 'rtha-nirṇayas tathā pareṣāṃ nirṇaya-jananam ity arthaḥ. budhair vidvadbhiḥ, parasmai arthaḥ prayojanaṃ yena tat parârthaṃ, mīyate 'nenêti mānam, ākhyātaṃ kathitam.

[nav_10.2] nanu ca yadi niścayôtpādanaṃ parârtha-mānaṃ, tathā jñānam api para-pratyāyanāya vyāpriyamānaṃ parârthaṃ prāpnotîty āha: vākyaṃ parârthaṃ, na jñānaṃ, tasyâivânantaryeṇa vyāpārāt, para-prayojana-mātratvāc ca, itarasya tu vyavahitatvāt, sva-parôpakāritvāc ca. kathaṃ vacanam ajñāna-rūpaṃ pramāṇam ity āha: tad-upacāratas, tasya jñānasyôpacāro 'tad-rūpasyâpi tad-aṅgatayā tad-rūpatvena grahaṇam, tataḥ. idam uktaṃ bhavati: pratipādya-gatam utpatsyamānaṃ yaj jñānaṃ tad avyavahita-kāraṇatvād vacanam apy upacāreṇa pramāṇam ity ucyate. tatrânumānasya pārārthyaṃ parair abhyupagatam eva, pratyakṣasya na pratipadyante, kilêdaṃ śabda-praveśa-śūnya-svalakṣaṇa-grāhîti nâitad-gocaraḥ parebhyaḥ pratipādayituṃ pāryate. na ca śabdāt parasya svalakṣaṇa-grahaṇa-dakṣaṃ pratyakṣam unmaṅkṣyati, śabdasya vikalpôtpāditatvena parasyâpi vikalpôtpādakatvāt. tad uktaṃ: 
 "vikalpa-yonayaḥ śabdā vikalpāḥ śabda-yonayaḥ /
 kārya-kāraṇatā teṣāṃ nârthaṃ śabdāḥ spṛśanty api" //


[nav_11.0] nirvikalpakaṃ ca pratyakṣam, ato na śabda-janyam ity ato 'numānaṃ dṛṣṭântī-kṛtya pratyakṣasyâpi parārthatāṃ sādhayitum āha:

pratyakṣeṇânumānena prasiddhârtha-prakāśanāt /
 parasya tad-upāyatvāt parârthatvaṃ dvayor api // na_11 //

[nav_11.1] pratyakṣeṇâpy anumānenêva prasiddhârtha-prakāśanāt sva-pratīta-prameya-pratyāyakatvāt parârthatvaṃ pratipādya-prayojanatvaṃ dvayor api pratyakṣânumānayos, tulya-kāraṇatvān, nânumānasyâivâikasyêty abhiprāyaḥ. iha câśrūyamāṇatvāt tad-artha-gamanāc câpîva-śabdau lupta-nirdiṣṭau draṣṭavyau. pratyakṣa-pratītârtha-pratyāyanaṃ ca pratijānānasyâyam abhiprāyo: yat paro manyate -- nâitad-gocaraṃ parebhyaḥ pratipādayituṃ pāryata iti -- tad ayuktaṃ, nirvikalpakâdhyakṣâpohena vyavasāya-rūpasya pratyakṣasya prāg eva sādhitatvāt, tad-gocarasya kathañcid vikalpa-gamyatvena śabda-pratipādyatvāt. tad yathânumāna-pratīto 'rthaḥ parasmai pratipādyamāno vacana-rūpâpannaḥ parârtham anumānaṃ, tathā pratyakṣa-pratīto 'pi parârthaṃ pratyakṣaṃ, para-pratyāyanasya tulyatvād, vacana-vyāpārasyâiva bhedāt. tathā hy: anumāna-pratītaṃ pratyāyayann evaṃ vacanayaty -- agnir atra dhūmād, yatra yatra dhūmas tatra tatrâgnir, yathā mahānasâdau; vaidharmyeṇa vâgny-abhāve na kvacid dhūmo, yathā jalâśayâdau, tathā ca dhūmo 'yaṃ, tasmād dhūmād agnir atrêti, avyutpanna-vismṛta-sambandhayos tathâiva pratipādayituṃ śakyatvāt. smaryamāṇe sambandhe punar evam: agnir atra dhūmôpapatter; vaidharmyeṇa: agnir atra, anyathā dhūmânupapatteḥ. pratyakṣa-pratītaṃ punar darśayann etāvad vakti: ‘paśya rāja gacchati'. tataś ca vacanād dvividhād api samagra-sāmagrīkasya pratipādyasyânumeya-pratyakṣârtha-viṣayā yataḥ pratītir ullasaty, ato dvayor api parârthatêty āha: parasya tad-upāyatvāt pratipādyasya pratītiṃ prati pratipādaka-stha-pratyakṣânumāna-nirṇītârtha-prakāśana-kāraṇatvād ity arthaḥ. etena pūrva-kārikôktôpacāra-kāraṇaṃ ca lakṣayati.

[nav_11.2] yac côktaṃ: ‘na śabdāt parasya pratyakṣôtpattis, tasya vikalpa-janakatvāt, pratyakṣasya svalakṣaṇa-viṣayatvena nirvikalpakatvāt'; -- tad ayuktaṃ, sāmānya-viśeṣâtmakârtha-viṣayasya nirṇaya-rūpasya tasya kathañcid eka-viṣayatayā śabdôtpādyatvâvirodhād, evaṃ-vidhasya ca prāg eva samarthanāt. cakṣur-ādi-sāmagrītas tad utpadyate, na śabdād iti ced, anumānam api pratyakṣâdi-niścitād dhetor avismṛta-sambandhasya pramātur ullasati, na śabdād, atas tasyâpi parârthatā viśīryeta. samartha-hetu-kathanāt tatra vacanasya parârthatêti ced, atrâpi darśana-yogyârtha-pratipādanād iti brūmaḥ. tan na pratyakṣa-parokṣayoḥ pārārthyaṃ prati viśeṣôpalabdhir iti mucyatāṃ pakṣa-pātaḥ.

[nav_12.0] tad evaṃ dvayor api parârthatāṃ pratipādya tat-svarūpam āha:

pratyakṣa-pratipannârtha-pratipādi ca yad vacaḥ /
 pratyakṣaṃ pratibhāsasya nimittatvāt tad ucyate // na_12 //

[nav_12.1] yad vacaḥ pratyakṣa-pratipannârtha-pratipādi sākṣāt-kāri-jñāna-gocara-kathana-caturaṃ tat pratyakṣam ucyata iti sambandhaḥ. tac ca pratyakṣa-rūpam evôcyamānaṃ pratyakṣaṃ, vipratipannaṃ prati punar anumāna-dvāreṇôcyamānam anumānam evêti ca-śabdenânekârthatvād darśayati. vacanaṃ kutaḥ pratyakṣam ity āha: pratibhāsasya nimittatvāt pratipādya-pratyakṣa-prakāśa-hetutvād upacāreṇôcyata ity arthaḥ.

[nav_13.0] anumānam āha:

sādhyâvinâbhuvo hetor vaco yat pratipādakam /
 parârtham anumānaṃ tat pakṣâdi-vacanâtmakam // na_13 //

[nav_13.1] hinoti gamayaty artham iti hetus, tasya sādhyâvinâbhuvaḥ prāṅ nirūpitasya yad vacaḥ pratipādakaṃ sandarśakaṃ tad anumāna-prakāśa-hetutvāt parârtham anumānam. tat kī-dṛśaṃ? ity āha: pakṣo vakṣyamāṇa-lakṣaṇaḥ sa ādir yeṣāṃ hetu-dṛṣṭântôpanaya-nigamanâdīnāṃ tāni tathā, teṣāṃ vacanāni pratipādakā dhvanayaḥ; tāny evâtmā svarūpaṃ yasya tat pakṣâdi-vacanâtmakam.

[nav_13.2] nanu ca hetu-pratipādakaṃ vacaḥ parârtham anumānam ity abhidhāya tat pakṣâdi-vacanâtmakam iti vadataḥ pūrvâpara-vyāhatā vāco yuktiḥ. nâitad asty; evaṃ manyate nâikaḥ prakāraḥ parârthânumānasya, kiṃ tarhi yathā parasya sukhena prameya-pratītir bhavati tathā yatnataḥ pratyāyanīyaḥ. tatra daśâvayavaṃ sādhanaṃ pratipādanôpāyaḥ. tad yathā -- pakṣâdayaḥ pañca, tac-chuddhayaś ca. tatra yadā pratipādyaḥ prakramād eva nirṇīta-pakṣo 'vismṛta-dṛṣṭânta-smārya-pratibandha-grāhaka-pramāṇo vyutpanna-matitvāc cheṣâvayavâbhyūhana-samarthaś ca bhavati, yad vâtyantâbhyāsena parikarmita-matitvāt tāvatâiva prastuta-prameyam avabudhyate, tadā hetu-pratipādanam eva kriyate, śeṣâbhidhānasya śrotṛ-saṃskārâkāritayā nairarthakyād ity-ādau hetu-pratipādanaṃ sūtra-kṛtā parârtham anumānam uktam. yadā tu pratipādyasya nâdyâpi pakṣa-nirṇayas, tadâkāṇḍa eva hetûpanyāso 'dṛṣṭa-mudgara-pātāyamānaḥ syād iti pakṣo 'pi nirdiśyate. tathâsmaryamāṇe pratibandha-grāhiṇi pramāṇe dṛṣṭânto 'pi varṇyetânyathā hetoḥ sāmarthyânavagateḥ. smṛte 'pi pramāṇe dārṣṭāntike yojayitum ajānānasyôpanayo darśyate. tathâpi sākāṅkṣasya nigamanam ucyate, 'nyathā nirākula-prastutârthâsiddheḥ. tathā yatra pakṣâdau svarūpa-vipratipattis tatra tac-chuddhiḥ pramāṇena kartavyêtarathā teṣāṃ sva-sādhyâsādhanāt. sarveṣāṃ câmīṣāṃ sādhanâvayavatvaṃ, pratipādya-pratīty-upāyatvāt.

[nav_13.3] nanu ca sva-niścayavat para-niścayôtpādanaṃ parârtham anumānam uktaṃ, na ca svârthânumāna-kāle kramo 'yam anubhūyate, sambandha-vedino hetu-darśana-mātrāt sādhya-pratīti-siddher, na hi pratipattā pakṣaṃ kṛtvā tato hetuṃ nibhālayati, nâpi dṛṣṭântâdikaṃ viracayati, tathā pratīter abhāvāt. kiṃ cânvaya-vyatirekābhyāṃ hetor eva sāmarthyam unnīyate, na pakṣâdīnāṃ, tad-vyatirekeṇâpi sādhya-siddheḥ, tathâpi teṣāṃ sādhanâṃśatva-kalpane 'navasthā-prasaṅgāt. yadi ca tat-sāmarthyaṃ syāt, tadā pakṣôpanyāsa-mātrād eva sādhyâvagater hetur ānarthakyam aśnuvīta, uttarâvayavāś ca, evaṃ hi tat-sāmarthyaṃ siddhyen nânyathā. tasmād ya eva para-nirapekṣaṃ sādhyaṃ bodhayati sa eva hetuḥ sādhanaṃ, na pakṣâdaya iti.

[nav_13.4] atrôcyate -- ‘sva-niścayavat para-niścayôtpādanaṃ parârtham anumānam uktam'; ity-ādi yad uktaṃ tad yuktam uktaṃ, kevalaṃ tad-arthaṃ na jānīṣe, niścayâpekṣayâiva ‘vat'-inā tulyatâbhidhānān; na punaḥ sarva-sāmānyam abhipretam, anyathā dhvanim anuccārayan svârthânumāne sādhyam avabudhyata iti, tad-anuccāraṇena para-niścayôtpādanaṃ prasajyeta. na câitad asti, śabdânuccāraṇe para-pratipādanâsambhavāt, tad-arthaṃ śabdâṅgī-karaṇe yena yena vinā para-pratipādanâsambhavas tat tad urarī-kartavyaṃ, samāna-nyāyāt. na ca pakṣâdi-virahe pratipādya-viśeṣaḥ pratipādayituṃ śakyo, hetu-gocarâdi-tat-sādhyârtha-pratīti-vikalatayā tasya sākāṅkṣatvāt. tathā ca bubhutsitârtha-bodhâbhāvād apratyāyita eva tiṣṭhed; atas tad-bodhanârthaṃ pakṣâdayo darśanīyā iti te 'pi sādhanâṃśāḥ syuḥ. yac côktam: anvaya-vyatirekânukaraṇâbhāvān na sādhanaṃ, hetu-mātrād api sādhya-siddhes, tad ayuktam, avipratārakatā-niścita-puruṣa-vacana-mātrād apy agnir atrêty-ādi-rūpāt kvacit prameyo 'rthaḥ sidhyatîti hetor apy asādhanatā-prasaṅgāt. tad-viraheṇâpi sādhya-siddheḥ. yuktaṃ câitad, avipratāraka-vacanasya prāg eva prāmāṇya-prasādhanāt. yac côktam: yady amīṣāṃ sāmarthyaṃ syāt, tadā pakṣa-mātrād eva sādhya-pratīter hetor vaiyarthyaṃ syād iti, tad ayuktataraṃ, bhavat-pakṣe 'pi samānatvāt, tatrâpi samartha-hetûpanyāsād eva sādhyâvagater, anyathā samarthatâyogāt. paścāt tasyâiva pramāṇena samarthanaṃ sarvatra gṛhīta-vyāptikasya ca punaḥ pakṣa-dharmiṇy upasaṃharaṇam anarthakatāṃ prāpnuvat kena nivāryeta? tad-abhāve hetoḥ sāmarthyaṃ nâvagamyate, tena sārthakam iti cet, pakṣâdīn api virahayya pratipādya-viśeṣaḥ pratipādayituṃ na pāryata iti teṣām api sārthakatā na durupapādêti mucyatām āgrahaḥ. tasmād dhetuvat pakṣâdayo 'pi sādhanaṃ, hetor api kvacit pratipādye tad-apekṣatayā nirapekṣatâsiddher iti. tad idaṃ sakalam ākalayyôktaṃ tat pakṣâdi-vacanâtmakaṃ iti.

[nav_14.0] tad evam arthataḥ pakṣâdīn prastutya tāvat pakṣa-lakṣaṇam āha:

sādhyâbhyupagamaḥ pakṣaḥ pratyakṣâdy-anirākṛtaḥ /
 tat-prayogo 'tra kartavyo hetor gocara-dīpakaḥ // na_14 //

[nav_14.1] pacyata iti pakṣo, vyaktī-kriyata iti-bhāvaḥ. kiṃ-bhūta ity āha: sādhyasyânumeyasyâbhyupagamo 'ṅgī-karaṇaṃ, prāśnikâdīnāṃ purataḥ pratijñā-svī-kāra ity arthaḥ. kim abhyupagama-mātram? nêty āha: pratyakṣâdy-anirākṛta iti. pratyakṣaṃ sākṣāt-kāri saṃvedanam, ādi-śabdād anumāna-sva-vacana-lokā gṛhyante, tair anirākṛto 'bādhitaḥ pakṣa iti sambandhaḥ. tad yathā -- ‘sarvam anekântâtmakam', ‘asti sarva-jña'; ity-ādi vā. ayaṃ ca kevalam eṣṭavyo, na punaḥ parârthânumāna-kāle vacanenâbhidhātavya iti yo manyeta taṃ pratyāha: tasya pakṣasya prayogo 'bhidhānam atra parârthânumāna-prastāve kartavyo vidheyaḥ. kuta ity āha: hetoḥ prāṅ-nirūpitasya gocara-dīpaka iti, ‘nimitta-kāraṇa-hetuṣu sarvāsāṃ prāyo darśanam'; iti-vacanād, bhāva-pradhānatvāc ca nirdeśasya, viṣaya-sandarśakatvād ity arthaḥ. ayam atrâbhiprāyo: na hi sarvatra prativādinaḥ prakramād eva nirṇīta-pakṣasya kūrca-śobhā-puraḥ-saraṃ hetur upanyasyate, 'pi tu kvacit kathañcit.

[nav_15.0] tato yadâdyâpi pratipādyaḥ pakṣârthaṃ na jānīte, tadâkāṇḍa eva hetāv ucyamāne viṣaya-vyāmohād bhrānti-lakṣaṇo doṣaḥ syād ity āha:

anyathā vādy-abhipreta-hetu-gocara-mohinaḥ /
 pratyāyyasya bhaved dhetur viruddhârekito yathā // na_15 //

[nav_15.1] anyathêty ukta-viparītâśrayaṇe pakṣa-prayogâkaraṇa ity arthaḥ. vādino hetûpanyāsa-kartur abhipreto 'bhimataḥ sa câsau hetu-gocaraś ca vādy-abhipreta-hetu-gocaras; tatra muhyati dolāyate tac chīlaś ca yas, tasya pratyāyyasya prativādino hetur viruddhârekito bhaved virodha-śaṅkā-kalaṅkitaḥ syād ity arthaḥ. tataś ca samyag-ghetāv api ‘vipakṣa evâyaṃ vartata'; iti vyāmohād viruddha-dūṣaṇam abhidadhīta, pakṣôpanyāsāt tu nirṇīta-hetu-gocarasya nâiṣa doṣaḥ syād ity abhiprāyaḥ. amum evârthaṃ spaṣṭa-dṛṣṭântenâha yathêti. tad-upanyāsârthaḥ.

dhānuṣka-guṇa-samprekṣi-janasya parividhyataḥ /
 dhānuṣkasya vinā lakṣya-nirdeśena guṇêtarau // na_16 //

[nav_16.1] yathā lakṣya-nirdeśaṃ vinā dhānuṣkasyêṣuṃ prakṣipato yau guṇa-doṣau tau tad-darśi-janasya viparyastāv api pratibhātaḥ -- guṇo 'pi doṣatayā, doṣo 'pi vā guṇatayā -- tathā pakṣa-nirdeśaṃ vinā hetum upanyasyato vādino yau svâbhipreta-sādhya-sādhana-samarthatvâsamarthatva-lakṣaṇau guṇa-doṣau tau prāśnika-prativādyâdīnāṃ viparītāv api pratibhāta iti bhāvârthaḥ. akṣarârthas tu dhanuṣā carati dhānuṣkas tasya guṇo lakṣya-vedha-prāvīṇya-lakṣaṇas tatra prekṣakāṇāṃ kutūhalam iti tasyâivôpādānam, anyathā doṣo 'pi draṣṭavyaḥ. tat-samprekṣi-janasya tat-samprekṣaṇa-śīla-lokasya parividhyato yathā -- kathañcid bāṇaṃ muñcata ity arthaḥ; dhanuṣkasya vinā lakṣya-nirdeśena cāpa-dharasya vedhya-niṣṭaṅkanam ṛte yau guṇêtarau guṇa-doṣau tau yathā viruddhārekitau bhavatas, tathā vādino 'pîty arthaḥ. tasmād avijñāta-tad-arthe prativādini vādi-dhānuṣkeṇa pakṣa-lakṣyaṃ nirdiśyâiva hetu-śaraḥ proktavya iti sthitam.

[nav_17.0] sāmprataṃ hetor lakṣaṇâvasaras, tac ca svârthânumānavan nirviśeṣaṃ draṣṭavyaṃ; prayogas tu tatra na darśitaḥ, svârthânumānasya bodha-rūpatvād; iha tu darśanīyaḥ, parârthânumānasya vacana-rūpatvād; atas taṃ darśayati:

hetos tathôpapattyā vā syāt prayogo 'nyathâpi vā /
 dvi-vidho 'nyatareṇâpi sādhya-siddhir bhaved iti // na_17 //

[nav_17.1] svârthânumāna-prastāve hi para-praṇīta-lakṣaṇântara-vyapohena sādhya-vyatirekāt sāmastyena hetor vyāvṛttir evâikaṃ lakṣaṇam iti nirṇītam. parârthânumāne 'pi tad eva prakāśanīyaṃ, vacana-racanā tu kvacit kathañcit pravartata ity abhiprāyavāṃs tad-dvaividhyam āha: hetor dvividhaḥ prayogaḥ syād iti sambandhaḥ. katham ity āha: tathâiva sādhya-sadbhāva evôpapattir vidyamānatā, tayā tathôpapattyā, yathâgnir atra, dhūmasya tathâivôpapatter iti. anyathâpi vêty anenâvayave samudāyôpacārād anyathânupapattiṃ lakṣayati. anyathā sādhya-vyatireke 'nupapattir avidyamānatâiva tayā vânyathânupapattyā hetoḥ prayogaḥ syād, yathâgnir atra, dhūmasyânyathânupapatter iti. ‘ete ca dve apy ekasmin sādhye prayoktavye'; iti yo manyeta,tac-chiṣyaṇârthaṃ āhânyatareṇâpi tathôpapatti-prayogeṇânyathânupapatti-prayogeṇa vā sādhyasya pratipipādayiṣitârthasya siddhir niṣpattiḥ pratipādya-pratītāv ārohaṇaṃ bhaved, iti yasmāt, tasmān na dve api prayoktavye, prayoga-dvaye 'pi yasmād vacana-racanā bhidyate, nârthaḥ; prayogasya ca sādhya-sādhanaṃ phalaṃ; tac ced ekenâiva sidhyati, dvitīya-prayogaḥ kevalaṃ vaktur akauśalamācakṣīta, nairarthakyād ity abhiprāyaḥ.

[nav_18.0] adhunā dṛṣṭânta-lakṣaṇâvasaraḥ. sa ca dvedhā: sādharmyeṇa vaidharmyeṇa ca. tatra sādharmya-dṛṣṭântam adhikṛtyâha:

sādhya-sādhanayor vyāptir yatra niścīyate-tarām /
 sādharmyeṇa sa dṛṣṭântaḥ sambandha-smaraṇān mataḥ // na_18 //

[nav_18.1] dṛṣṭayor avalokitayoḥ sāmarthyāt sādhya-sādhanayor antaḥ pariniṣṭhitiḥ anvayād vyatirekād vā sādhya-sādhana-bhāva-vyavasthiti-nibandhanâsminn iti dṛṣṭântaḥ; samāno dharmo 'syêti sadharmā tad-bhāvaḥ sādharmyaṃ tena sādharmyeṇa. sa kiṃ-vidho bhavatîty āha: sādhyaṃ jijñāsitârthâtmakaṃ, sādhanaṃ tad-gamako hetuḥ, tayoḥ sādhya-sādhanayor vyāptir, idam anena vinā na bhavatîty-evaṃ-rūpā, yatra kvacin niścīyate-tarāṃ atiśayena nirṇīyate sa sādharmya-dṛṣṭântaḥ. yathâgnir atra, dhūmasya tathâivôpapatter, mahānasâdivad iti. ayaṃ câvismṛta-pratibandhe prativādini na prayoktavya ity āha: sambandha-smaraṇād iti, lyab-lope pañcamī, prāg-gṛhīta-vismṛta-sambandha-smaraṇam adhikṛtya mato 'bhipreto 'yaṃ nītividām, nânyadā. yadā hi pratipādyo 'dyâpi sambandhaṃ sādhyâvinâbhāvitva-lakṣaṇaṃ nâvabudhyate, tadā pramāṇena sambandhaṃ grāhaṇīyo, na dṛṣṭânta-mātreṇa, na hi saha-darśanād eva kvacit sarvatrêdam amunā vinā na bhavatîti sidhyaty, atiprasaṅgāt. gṛhīte ca pratibandhe smaryamāṇe kevalaṃ hetur darśanīyaḥ, tāvatâiva bubhutsitârtha-siddher dṛṣṭânto na vācyo, vaiyarthyāt. yadā tu gṛhīto 'pi vismṛtaḥ kathañcit sambandhas, tadā tat-smaraṇârthaṃ dṛṣṭântaḥ kathyate.

[nav_18.2] nanu ca kathaṃ tri-kāla-samasta-deśa-vyāpi-sambandhâvagatiḥ? na tāvan nirṇayâtmakam api pratyakṣaṃ deśa-kālântara-saṃcariṣṇunoḥ sādhya-sādhanayoḥ sambandhaṃ nirīkṣituṃ kṣamate, sannihite 'rthe viśadâdhyavasāyena pravṛtteḥ. nâpi śabdāt tan-nirṇayas, tasya parôpadeśa-rūpatayā svârthânumānâbhāva-prasaṅgāt, tatra parôpadeśâbhāvāt, tad-abhāve sambandhâsiddes, tad-asiddhāv anumānânutthānād iti. anumānāt sambandha-grahaṇe niravadhir anavasthânuṣajyeta, sambandha-grāhiṇo 'py anumānasya punaḥ sambandhântara-grahaṇa-savyapekṣatvād iti. atrôcyate -- pratyakṣânumāne dve eva pramāṇe iti yeṣāṃ mithyâbhiniveśas, teṣāṃ eṣa doṣo nâsmākam, anvaya-vyatireka-grāhi-pratyakṣânupalambhôttara-kāla-bhāvino 'vyabhicarita-tri-kāla-vyāpi-gocarasya mati-nibandhanasyôha-saṃjñitasya pramāṇântarasya sambandha-grāhitayêṣṭatvāt, tad-aniṣṭau dṛṣṭa-vyavahāra-vilopa-prasaṅgāt, tad-vilope ca vicārânarthakya-prāpter iti. atra prakaraṇe punar anumānāt pārthakyenôho na darśitaḥ, saṅkṣipta-ruci-sattvânugraha-pravṛttatvād asya, śābdaṃ tu pṛthak samarthitaṃ, tasyâtrâiva parârthânumānôpayogitvād ity āstāṃ tāvat.

[nav_19.0] idānīṃ vaidharmya-dṛṣṭântam upadarśayann āha:

sādhye nivartamāne tu sādhanasyâpy asambhavaḥ /
 khyāpyate yatra dṛṣṭânte vaidharmyeṇêti sa smṛtaḥ // na_19 //

[nav_19.1] visadṛśo dharmo 'syêti vidharmā, tad-bhāvo vaidharmyaṃ, tena vaidharmyeṇa dṛṣṭântaḥ. kī-dṛśa ity āha: sādhye gamye nivartamāne 'sambhavati tu-śabdo 'vadhāraṇârtho bhinna-kramaḥ, sa ca sādhanasyâpi gamakasyâpy asambhava evêty atra draṣṭavyaḥ, khyāpyate pratipādyate yatra kvacid dṛṣṭânte sa vaidharmyeṇa bhavatîti-śabdena sambandha-smaraṇād iti.

[nav_20.0] idam atrâpi sambadhnāti: asyâpi smaryamāṇe sambandhe prayogâyogād iti kim arthaṃ vismṛta-sambandha eva prativādini dṛṣṭântaḥ prayujyate, nânyadêti para-vacanâvakāśam āśaṅkyâha:

antar-vyāptyâiva sādhyasya siddher bahir-udāhṛtiḥ /
 vyarthā syāt tad-asadbhāve 'py evaṃ nyāya-vido viduḥ // na_20 //

[nav_20.1] anyadāhi smaryamāṇe vā sambandhe prayujyetâgṛhīte vā. yady ādyaḥ pakṣaḥ, so 'yuktaḥ. yadā sarvatra sādhyâvinâbhāvinaṃ hetuṃ smarati pratipādyas, tadā pakṣe 'pi tam avabudhya kathaṃ sādhyaṃ na pratipadyeta? tataś cântaḥ pakṣa-madhye vyāptiḥ sādhanasya sādhyâkrāntatvam antar-vyāptis, tayâiva sādhyasya gamyasya siddheḥ pratīter bahir vivakṣita-dharmiṇo 'nyatra dṛṣṭânta-dharmiṇy udāhṛtir vyāpti-darśana-rūpā vyarthā niṣprayojanā, tat-pratyāyyârthâbhāvād iti. dvitīya-pakṣasyâpi nirdoṣatāṃ nirasyann āha: tad-asadbhāve 'py evaṃ sambandhâgrahaṇād antar-vyāpty-abhāve 'py evam iti vyarthâiva bahir-udāhṛtiḥ. na hi saha-darśanāt kvacit sarvatra tad-rūpatā sidhyati, vyabhicāra-darśanāt. tasmād agṛhīta-sambandhe pratipādye pramāṇena pratibandhaḥ sādhyaḥ. tat-siddhau tata eva sādhya-siddher akiñcit-karī dṛṣṭântôdāhṛtir iti nyāya-vido nyāya-vidvāṃso vidur avabudhyanta iti. iha ca prakaraṇe śeṣâvayavānām upanaya-nigamana-śuddhi-pañcaka-lakṣaṇānāṃ saṅkṣipta-ruci-sattvânugraha-paratvād asya, yady api sākṣāl lakṣaṇaṃ nôktaṃ, tathâpy ata eva pratipāditâvayava-trayād buddhimadbhir unneyaṃ; yato 'vayavâpekṣayā jaghanya-madhyamôtkṛṣṭās tisraḥ kathā bhavanti. tatra hetu-pratipādana-mātraṃ jaghanyā. dvy-ādy-avayava-nivedanaṃ madhyamā. sampūrṇa-daśâvayava-kathanam utkṛṣṭā. tatrêha madhyamāyāḥ sākṣāt kathanena jaghanyôtkṛṣṭe arthataḥ sūcayati, tad-sadbhāvasya pramāṇa-siddhatvād iti.

[nav_21.0] evaṃ pakṣâdi-lakṣaṇaṃ pratipādyêdānīṃ heya-jñāne saty upādeyaṃ viviktataraṃ vedyata iti tad-vyudastāḥ pakṣa-hetu-dṛṣṭântâbhāsā vaktavyāḥ. tatra tāvat pakṣa-lakṣaṇa-vyudastān pakṣâbhāsān āha:

pratipādyasya yaḥ siddhaḥ pakṣâbhāso 'kṣa-liṅgataḥ /
 loka-sva-vacanābhyāṃ ca bādhito 'nekadhā mataḥ // na_21 //

[nav_21.1] pakṣa-sthānôpanyastatvāt tat-kāryâkaraṇatvāc ca pakṣavad ābhāsata iti pakṣâbhāsaḥ. asāv anekadhâneka-prakāro mata iti sambandhaḥ. katham ity āha: pratipādyasya prativādino yaḥ kaścit siddhaḥ pratītāv ārūḍha eva sa pakṣâbhāsaḥ, sādhyasyâiva pakṣatvāt, siddhasya sādhanânarhatvād, atiprasakteḥ. tathâkṣa-liṅgato 'dhyakṣa-hetubhyāṃ loka-sva-vacanābhyāṃ ca bādhitas tiras-kṛto yaḥ sa pakṣâbhāsaḥ. tatra pratipādya-siddho yathā: paudgaliko ghaṭaḥ, saugataṃ vā prati: sarvaṃ kṣaṇikam ity-ādi. pratyakṣa-bādhito yathā: niraṃśāni svalakṣaṇāni, paraspara-viviktau vā sāmānya-viśeṣāv iti. anumāna-bādhito yathā: nâsti sarva-jña iti. loka-bādhito yathā: gamyā mātā iti. sva-vacana-bādhito yathā: na santi sarve bhāvā iti.

[nav_22.0] sāmprataṃ hetu-lakṣaṇaṃ smārayaṃs tad-apāstān hetv-ābhāsān āha:

anyathânupapannatvaṃ hetor lakṣaṇam īritam /
 tad-apratīti-sandeha-viparyāsais tad-ābhatā // na_22 //

[nav_22.1] hetor lakṣaṇam asādhāraṇa-dharma-rūpaṃ yad īritaṃ gamitam anekârthatvād vā pratipāditaṃ svârthânumāna-prastāve yad utânyathânupapannatvam iti tasyâpratītir anadhyavasāyaḥ, sandeho dolāyamānatā, viparyāso vaiparītya-nirṇayo; 'pratītiś ca sandehaś ca viparyāsaś cêti dvandvaḥ; paścāt tadā saha tat-puruṣas: tais tad-apratīti-sandeha-viparyāsais; tad-ābhatāābhānam ābhā tasyêva samyag-ghetor ivâbhâsyêti tad-ābhas, tad-bhāvas tattā, hetv-ābhāsatā bhavatîty arthaḥ.

[nav_23.0] adhunā yena lakṣaṇena yan-nāmā hetv-ābhāso bhavati tad darśayati:

asiddhas tv apratīto yo yo 'nyathâivôpapadyate /
 viruddho yo 'nyathâpy atra yukto 'naikāntikaḥ sa tu // na_23 //

[nav_23.1] yaḥ kaścid apratītaḥ pratītyā agocarī-kṛto 'niścitaḥ so 'siddha-nāmā hetv-ābhāsaḥ. tu-śabdas trayasyâpi bhedôddyotakaḥ. yas tv anyathâiva sādhyaṃ vinâiva vipakṣa evêti yāvad, upapadyate sambhavati sa viruddhâbhidhānaḥ. yaḥ punar anyathâpi sādhya-viparyayeṇâpi yukto ghaṭamānako, 'pi-śabdāt sādhyenâpi, so 'tra vyatikare 'naikāntika-saṃjño jñātavya iti. tatra pratiprāṇi-prasiddha-pramāṇa-pratiṣṭhitânekânta-viruddha-buddhibhiḥ kaṇabhakṣâkṣapāda-buddhâdi-śiṣyakair upanyasyamānāḥ sarva eva hetavaḥ, tad yathâikântenânityaḥ śabdo nityo vā, sattvād, utpattimattvāt, kṛtakatvāt, pratyabhijñāyamānatvād ity-ādayo vivakṣayâsiddha-viruddhânaikāntikatāṃ svī-kurvantîty avagantavyam.

[nav_23.2] tathā hy: anityâikânte tāvad asiddhāḥ sarva eva hetavaś, cākṣuṣatvavat teṣāṃ dhvanāv avidyamānatvād, asad-ādi-vyavacchedenâlīka-saṃvṛti-vikalpitatvāt, pāramārthikatve tv ekasyâneka-rūpâpattyânekânta-vādâpatteḥ, kalpanā-racita-sattākānāṃ ca sarva-śakti-viraha-rūpatayā niḥsvabhāvatvāt, tathâpi teṣāṃ sādhanatve sādhyam api niḥsvabhāvam iti khara-viṣāṇaṃ śaśa-viṣāṇasya sādhanam āpadyata iti śobhanaḥ sādhya-sadhana-vyavahāraḥ. sarva evâyam anumānânumeya-vyavahāro buddhy-ārūḍhena dharma-dharmi-nyāyena na bahiḥ-sad-asattvam apekṣate, tenâyam adoṣa iti ced, evaṃ tarhi cākṣuṣatvam api śabde buddhyâdhyāropya hetutayôcyamānaṃ nâsiddhatayôdbhāvanīyaṃ, viśeṣâbhāvāt. acākṣuṣatva-vyavacchedena cākṣuṣatvaṃ buddhyâdhyāropayituṃpāryate, na yathā kathañcin, na câsau śabde 'sty, acakṣur-grāhyatvāt tasya, tenâyam adoṣa iti cet, ko 'yam acākṣuṣatva-vyavacchedo nāma: vyavaccheda-mātraṃ nīrūpaṃ, vyavacchinnaṃ vā svalakṣaṇaṃ, vyavacchedikā vā buddhiḥ svâṃśa-magnâpi bahir-vastu-grahaṇa-rūpatayā plavamānā? nâparo vastu-dharmo yatra bhedâbheda-vikalpa-dvāreṇā dūṣaṇaṃ ditsur bhavān iti cet, tarhi sa śabde nâstîti kâiṣā bhāṣā? evaṃ hi nabhaḥ-puṇḍarīkaṃ tatra nâstîti sattvâdikam api kalpayituṃ na śakyam iti prasajyeta. kiṃ ca, te sādhana-dharmā dharmiṇi bhavanto 'pi na bhavad-darśane pratītim ārohanti, pratyakṣasya vikalpa-vikalatayā dharma-nirṇaya-śūnyatvāt, tad-uttara-kāla-bhāvinyā vāsanā-prabodha-janyāyā vikalpa-buddheḥ svâṃśa-grahaṇa-paryavasita-śarīratvena bahiḥ-svalakṣaṇe praveśâbhāvāt, tataś câpratītatvāt sarvasyâsiddhatvam.

[nav_23.3] nityâikânte 'pi dharmiṇo 'tyanta-vyatiriktānām apāramārthikānāṃ vā sva-sādhana-dharmāṇāṃ pramāṇenâpratītatvād asiddhatā draṣṭavyā, dharmiṇo 'vinirluṭhita-rūpāṇāṃ pāramārthikānāṃ sakala-dharmāṇāṃ pratyakṣâdi-pramāṇa-prasiddhatvena nihnotum aśakyatvād iti.

[nav_23.4] tathā viruddhatâpi pakṣa-dvaye 'pi sarva-sādhana-dharmāṇām unneyânekânta-pratibaddha-svabhāvatvena tat-sādhana-pravaṇatvāt. etac côttaratra vakṣyāmaḥ.

[nav_23.5] evaṃ pakṣa-dvaye 'pi nirdiśyamānāḥ sarva eva hetavo 'naikāntikatām ātmasāt-kurvanti, paraspara-viruddhâvyabhicāritvāt, samāna-yukty-upanyāsena vipakṣe 'pi darśayituṃ śakyatvāt.

[nav_23.6] tathā hi: anitya-vādī nitya-vādinaṃ prati pramāṇayati. sarvaṃ kṣaṇikaṃ, sattvād, akṣaṇike krama-yaugapadyābhyām artha-kriyā-virodhād, artha-kriyā-kāritvasya ca bhāva-lakṣaṇatvāt, tato 'rtha-kriyā vyāvartamānā sva-kroḍī-kṛtāṃ sattāṃ vyāvartayed iti kṣaṇikatva-siddhiḥ. na hi nityo 'rtho 'rtha-kriyāyāṃ krameṇa pravartitum utsahate, pūrvârtha-kriyā-karaṇa-svabhāvôpamarda-dvāreṇôttara-kriyāyāṃ pravṛtter, anyathā pūrvârtha-kriyā-karaṇâvirāma-prasaṅgāt; tat-svabhāva-pracyave ca nityatâpayāty, atādavasthyasyânitya-lakṣaṇatvāt. nityo 'pi krama-vartinaṃ saha-kāri-kāraṇam artham udīkṣamāṇas tāvad asīt, paścāt tam āsādya krameṇa kāryaṃ kuryād iti cen, na, saha-kāri-kāraṇasya nitye 'kiñcit-karatvād, akiñcit-karasyâpi pratīkṣaṇe 'navasthā-prasaṅgāt. nâpi yaugapadyena nityo 'rtho 'rtha-kriyāṃ kurute, 'dhyakṣa-virodhāt. na hy eka-kālaṃ sakalāḥ kriyāḥ prārabhamāṇaḥ kaścid upalabhate; karotu vā, tathâpy ādya-kṣaṇa eva sakala-kriyā-parisamāpter dvitīyâdi-kṣaṇeṣv akurvāṇasyânityatā balād āḍhaukate, karaṇâkaraṇayor ekasmin viruddhatvād iti.

[nav_23.7] nitya-vādī punar evaṃ pramāṇayati: sarvaṃ nityaṃ sattvāt. kṣaṇike sad-asat-kālayor artha-kriyā-virodhāt, tal-lakṣaṇaṃ sattvaṃ nâvasthāṃ badhnātîti, tato nivartamānam ananya-śaraṇatayā nityatvaṃ sādhayati. tathā hi: kṣaṇiko 'rthaḥ sad vā kāryaṃ kuryāt, asad vā, gaty-antarâbhāvāt. na tāvad ādyaḥ pakṣaḥ, sama-samaya-vartini vyāpārâyogāt, sakala-bhāvānāṃ parasparaṃ kārya-kāraṇa-bhāva-prāptyâtiprasaṅgāc ca. nâpi dvitīyaḥ pakṣaḥ kṣodaṃ kṣamate, asataḥ kārya-karaṇa-śakti-vikalatvāt. anyathā śaśa-viṣāṇâdayo 'pi kārya-karaṇāyôtsaheran, viśeṣâbhāvād iti.

[nav_23.8] tad evam ekânta-dvaye 'pi ye ye hetavas te te yukteḥ samānatayā viruddhaṃ na vyabhicaranty; avicārita-ramaṇīyatayā mugdha-jana-dhy-āndhyaṃ côtpādayantîti virudhâvyabhicāriṇo 'naikāntikāḥ, sarva-vastu-dharmāṇāṃ vastuto 'nekânta-pratibaddhatvād iti. tasmād amī sarva eva hetavaḥ santo 'nekântam antareṇa nôpapadyanta iti tam eva pratipādayitum īśate; vimūḍha-buddhibhiḥ punaḥ vipakṣa-sādhanârtham upanyasyamānā vivakṣayâsiddha-viruddhânaikāntikatām ābibhratîti sthitam.

[nav_24.0] tad evaṃ hetv-ābhāsān pratipādya dṛṣtânta-lakṣaṇa-vyudastān dṛṣṭântâbhāsān āha:

sādharmyeṇâtra dṛṣṭânta-doṣā nyāya-vid-īritāḥ /
 apalakṣaṇa-hetûtthāḥ sādhyâdi-vikalâdayaḥ // na_24 //

[nav_24.1] sādhanaṃ sādhyâkrāntam upadarśayitum abhipretaṃ yasmiṃs tat sādharmyaṃ, tena. atra vyatikare; dūṣyanta iti doṣāḥ. dṛṣṭântā eva doṣā dṛṣṭânta-doṣāḥ dṛṣṭântâbhāsā ity arthaḥ. nyāya-vid-īritā vidvadbhir gaditāḥ; sādhyaṃ gamyam; ādi-śabdāt sādhanôbhaya-parigrahas; tad-vikalās tac-chūnyāḥ. ādi-śabdāt sandigdha-sādhya-sādhanôbhaya-dharmā gṛhyante. kiṃ-bhūtā ete ity āha: apagataṃ lakṣaṇaṃ yebhyas te tathā, te ca te hetavaḥ, tebhya utthā utthānaṃ yeṣāṃ te 'palakṣaṇa-hetûtthāḥ; idaṃ ca prāyikaṃ viśeṣaṇaṃ, samyag-ghetāv api vaktṛ-doṣa-vaśāt dṛṣṭântâbhāsatôpapatter, yathā: nityânityaḥ śabdaḥ, śrāvaṇatvād, ghaṭavad ity-ādi.

[nav_24.2] tatra sādhya-vikalo yathā: bhrāntam anumānaṃ, pramāṇatvāt, pratyakṣavat; pratyakṣasya bhrāntatā-vikalatvāt; tad-bhrāntatve sakala-vyavahārôccheda-prasaṅgāt, tad-ucchede ca pramāṇa-prameyâbhāvān na kiñcit kenacit sādhyata iti bhrānta-vādino mūkatâpanipadyeta. sādhana-vikalo yathā: jāgrat-saṃvedanaṃ bhrāntaṃ, pramāṇatvāt, svapna-saṃvedanavat; svapna-saṃvedanasya pramāṇatā-vaikalyāt tat-pratyanīka-jāgrat-pratyayôpanipāta-bādhitatvād iti. ubhaya-vikalo yathā: nâsti sarva-jñaḥ, pratyakṣâdy-anupalabdhatvāt, ghaṭavad; ghaṭasya sattvāt pratyakṣâdibhir upalabdhatvāc ca. sandigdha-sādhya-dharmo yathā: vīta-rāgo 'yaṃ, maraṇa-dharmatvād, rathyā-puruṣavad; rathyā-puruṣe vīta-rāgatvasya sandigdhatvād, viśiṣṭa-ceto-dharmāṇāṃ viśiṣṭa-vyāhārâdi-liṅga-gamyatvād rathyā-puruṣe tan-nirṇayasyâpy abhāvād iti. sandigdha-sādhana-dharmo yathā: maraṇa-dharmâyaṃ puruṣo, rāgâdimattvād, rathyā-puruṣavad; rathyā-puruṣe rāgâdimattvasya sandigdhatvād, vīta-rāgasyâpi tathā sambhavād iti. sandigdhôbhaya-dharmo yathâsarva-jño 'yaṃ, rāgâdimattvād, rathyā-puruṣavad; rathyā-puruṣe pradarśita-nyāyenôbhayasyâpi sandigdhatvād iti.

[nav_24.3] nanu ca parair anyad api dṛṣṭântâbhāsa-trayam uktam, tad yathânanvayo 'pradarśitânvayo viparītânvayaś cêti. tatrânanvayo yathā: rāgâdimān vivakṣitaḥ puruṣo, vaktṛtvād, iṣṭa-puruṣavad iti. yady api kilêṣṭa-puruṣe rāgâdimattvaṃ vaktṛtvaṃ ca sādhya-sādhana-dharmau dṛṣṭau, tathâpi yo yo vaktā sa sa rāgâdimān iti vyāpty-asiddher ananvayo 'yaṃ dṛṣṭântaḥ. tathâpradarśitânvayo yathânityaḥ śabdaḥ, kṛtakatvād, ghaṭavad iti. atra yady api vāstavo 'nvayo 'sti, tathâpi vādinā vacanena na prakāśita ity apradarśitânvayo dṛṣṭântaḥ. viparitânvayo yathânityaḥ śabdaḥ, kṛtakatvād iti hetum abhidhāya yad anityaṃ tad kṛtakaṃ ghaṭavad iti, viparīta-vyāpti-darśanād viparītânvayaḥ, sādharmya-prayoge hi sādhanaṃ sādhyâkrāntam upadarśanīyam, iha tu viparyāsa-darśanād viparītatā. tad etad bhavadbhiḥ kasmān nôktam iti.

[nav_24.4] atrôcyate -- pareṣāṃ na suparyālocitam etad dṛṣṭântâbhāsa-trayâbhidhānam iti jñāpanârtham. tathā hi: na tāvad ananvayo dṛṣṭântâbhāso bhavitum arhati. yadi hi dṛṣṭânta-balena vyāptiḥ sādhya-sādhanayoḥ pratipādyeta, tataḥ syād anavayo dṛṣṭântâbhāsaḥ, sva-kāryâkaraṇād, yadā tu pūrva-pravṛtta-sambandha-grāhi-pramāṇa-gocara-smaraṇa-sampādanârthaṃ dṛṣṭântôdāhṛtir iti sthitaṃ, tadânanvayatva-lakṣaṇo na dṛṣṭântasya doṣaḥ, kiṃ tarhi hetor eva, pratibandhasyâdyâpi pramāṇenâpratiṣṭhitatvāt, pratibandhâbhāve cânvayâsiddheḥ. na ca hetu-doṣo 'pi dṛṣṭânte vācyo, 'tiprasaṅgād iti. tathâpradarśitânvaya-viparītânvayāv api na dṛṣṭântâbhāsatāṃ svī-kuruto, 'nvayâpradarśanasya viparyastânvaya-pradarśanasya ca vaktṛ-doṣatvāt, tad-doṣa-dvareṇâpi dṛṣṭântâbhāsa-pratipādane tad-iyattā viśīryeta, vaktṛ-doṣāṇāmānantyāt. vaktṛ-doṣatve 'pi parârthânumāne tat-kauśalam apekṣata iti. evaṃ côpanyāse na bubhutsitârtha-sādhakāv ato dṛṣṭântâbhāsāv etāv iti ced, evaṃ tarhi karaṇâpāṭavâdayo 'pi dṛṣṭântâbhāsā vācyāḥ. tathā hi: karaṇa-pāṭava-vyatirekeṇâpi na para-pratyāyanaṃ samasti, vispaṣṭa-varṇâgrahaṇe vyaktatayā tad-arthâvagamâbhāvād ity āstāṃ tāvat.

[nav_25.0] tad evaṃ sādharmyeṇa dṛṣṭântâbhāsān pratipādya vaidharmyeṇâha:

vaidharmyeṇâtra dṛṣṭânta-doṣā nyāya-vid-īritāḥ /
 sādhya-sādhana-yugmānām anivṛtteś ca saṃśayāt // na_25 //

[nav_25.1] sādhyâbhāvaḥ sādhanâbhāva-vyāptau darśayitum abhipreto yasmiṃs tad vaidharmyam, tenâtra dṛṣṭânta-doṣā nyāya-vid-īritā iti dattârtham. sādhya-sādhana-yugmānāṃ gamya-gamakôbhayānām anivṛtter anivartanāc, ca-śabdasya vyavahita-prayogatvāt saṃśayāc ca nivṛtti-sandehāc cêty arthaḥ. tad anena ṣaḍ dṛṣṭântâbhāsāḥ sūcitās, tad yathā -- sādhyâvyatirekī, sādhanâvyatirekī, sādhya-sādhanâvyatirekī, tathā sandigdha-sādhya-vyatirekaḥ, sandigdha-sādhana-vyatirekaḥ, sandigdha-sādhya-sādhana-vyatirekaś cêti.

[nav_25.2] tatra sādhyâvyatirekī yathā: bhrāntam anumānam, pramāṇatvād iti. atra vaidharmya-dṛṣṭânto: yat punar bhrāntaṃ na bhavati na tat pramāṇaṃ, tad yathā svapna-jñānam iti; svapna-jñānād bhrāntatânivṛtteḥ sādhyâvyatirekitvam iti. sādhanâvyatirekī yathā: nirvikalpakaṃ pratyakṣaṃ, pramāṇatvād iti. atra vaidharmya-dṛṣṭânto: yat punaḥ savikalpakaṃ na tat pramāṇaṃ, tad yathânumānam; anumānāt pramāṇatânivṛtteḥ sādhanâvyatirekitvam iti. ubhayâvyatirekī yathā: nityânityaḥ śabdaḥ, sattvād iti. atra vaidharmya-dṛṣṭânto: yaḥ punar na nityânityaḥ sa na san, tad yathā -- ghaṭo; ghaṭād ubhayasyâpy avyāvṛtter ubhayâvyatirekitvam iti. tathā sandigdha-sādhya-vyatireko yathâsarva-jñā anāptā vā kapilâdayo,ārya-satya-catuṣṭayâpratipādakatvād iti. atra vaidharmya-dṛṣṭânto: yaḥ punaḥ sarva-jña āpto vā 'sāv ārya-satya-catuṣṭayaṃ pratyapīpadat, tad yathā -- śauddhôdanir iti. ayaṃ ca sādhyâvyatirekī vârya-satya-catuṣṭayasya duḥkha-samudaya-mārga-nirodha-lakṣaṇasya pramāṇa-bādhitatvena tad-bhāṣakasyâsarvajñatânāptatôpapatteḥ. kevalaṃ tan-nirākāraka-pramāṇa-sāmarthya-paryālocana-vikalānāṃ sandigdha-sādhya-vyatirekatayā pratibhātîti tathôpanyastaḥ. tathā hi: yady apy ārya-satya-catuṣṭayaṃ śauddhôdaniḥ pratipāditavāṃs, tathâpi sarvajñatâptate tasya na siddhyataḥ, tābhyāṃ sahârya-satya-catuṣṭaya-pratipādanasyânyathânupapatty-asiddher, asarva-jñânāptenâpi para-pratāraṇâbhiprāya-pravṛtta-nipuṇa-buddhi-śaṭha-puruṣeṇa tathā-vidha-pratipādanasya kartuṃ śakyatvāt. tasmāc chauddhôdaneḥ sakāśād asarva-jñatânāptatā-lakṣaṇasya sādhyasya vyāvṛttiḥ sandigdhêti sandigdha-sādhya-vyatirekitvam iti. sandigdha-sādhana-vyatireko yathā: 'nādeya-vākyaḥ kaścid vivakṣitaḥ puruṣo rāgâdimattvād iti. atra vaidharmya-dṛṣṭânto: yaḥ punar ādeya-vākyo, na sa rāgādimāṃs, tad yathā -- sugata iti. yady api tad-darśanânuraktântaḥ-karaṇāṇāṃ sugatasyâdeya-vacanatā siddhi-saudha-madhyârūḍhā, tathâpi rāgâdimattvâbhāvas tat-pratipādaka-pramāṇa-vaidhuryāt sandeha-gocara-cāritām anubhavaty, ataḥ sugatād rāgâdimattā-vyāvṛtti-saṃśayāt sandigdha-sādhana-vyatirekitvam iti. sandigdha-sādhya-sādhana-vyatireko yathā: na vīta-rāgāḥ kapilâdayaḥ, karuṇâspadeṣv apy akaruṇâparīta-cittatayâdatta-nijaka-māṃsa-śakalatvād iti. atra vaidharmya-dṛṣṭânto: ye punar vīta-rāgās te karuṇâspadeṣu karuṇā-parīta-cittatayā datta-nija-māṃsa-śakalās, tad yathā -- bodhisattvā iti. atra sādhya-sādhana-dharmayor bodhisattvebhyo vyāvṛttiḥ sandigdhā; tat-pratipādaka-pramāṇa-vaikalyān na jñāyate kiṃ te rāgâdimanta uta vīta-rāgāḥ; tathânukampyeṣu kiṃ sva-piśita-khaṇḍāni dattavanto nêti vā. ataḥ sandigdha-sādhya-sādhana-vyatirekitvam iti.

[nav_25.3] parair apare 'pi dṛṣṭântâbhāsās trayo 'vimṛśya-bhāṣitayā darśitāḥ. tad yathā -- avyatireko, 'pradarśita-vyatireko, viparīta-vyatirekaś cêti. te 'smābhir ayuktatvān na darśayitavyāḥ. tathā hy: avyatirekas tair darśito, yathâvīta-rāgaḥ kaścid vivakṣitaḥ puruṣo, vaktṛtvād iti. atra vaidharmya-ḍṛṣṭânto: yaḥ punar vīta-rāgo, na sa vaktā, yathôpala-khaṇḍa iti. yady api kilôpala-khaṇḍād ubhayaṃ vyāvṛttaṃ, tathâpi vyāptyā vyatirekâsiddher avyatirekitvam iti. ayuktaś câyaṃ vaktum, avyatirekitāyā hetu-doṣatvāt. yadi hi dṛṣṭânta-balenâiva vyatirekaḥ pratipādyeta, tadā tathā-vidha-sāmarthya-vikalasya tad-ābhāsatā yujyeta, na câitad asti, prāk-pravṛtta-sambandha-grahaṇa-pravaṇa-pramāṇa-gocara-smaraṇa-sampādanârthaṃ dṛṣṭântôpādānāt. na hy ekatra yo yad-abhāve na dṛṣṭaḥ, sa tad-abhāve na bhavatîti pratibandha-grāhi-pramāṇa-vyatirekeṇa sidhyaty, atiprasaṅgāt. tasmād asiddha-pratibandhasya hetor evâyaṃ doṣo, na dṛṣṭântasyêti. tathâpradarśita-vyatireka-viparīta-vyatirekāv api vaktum ayuktau, tayor vaktṛ-doṣatvāt. tathā hy: apradarśita-vyatirekas tair ukto, yathânityaḥ śabdaḥ, kṛtakatvād, ākāśavad iti. atra vidyamāno 'pi vyatireko vādinā vacanena nôdbhāvita iti duṣṭatā. viparīta-vyatirekaḥ punar abhihito, yathânityaḥ śabdaḥ, kṛtakatvād iti. atra vaidharmya-dṛṣṭânto: yad akṛtakaṃ tan nityaṃ bhavati, yathâkāśam iti. atra viparyasta-vyatireka-pradarśanād viparīta-vyatirekitvam. vaidharmya-prayoge hi sādhyâbhāvaḥ sādhanâbhāvâkrānto darśanīyo, na câievam atra, sādhanâbhāvasya sādhyâbhāva-vyāptatayâbhidhānād iti.

[nav_25.4] vyatirekâpradarśanaṃ viparīta-vyatireka-pradarśanaṃ ca na vastuno doṣaḥ, kiṃ tarhi vacana-kuśalatā-vikalasyâbhidhāyakasya. kiṃ ca, yeṣāṃ bhavatām ado darśanaṃ: yad uta svârthânumāna-kāle svayaṃ hetu-darśana-mātrāt sādhya-pratīteḥ parârthânumānâvasare 'pi hetu-pratipādanam eva kartavyaṃ "viduṣāṃ vācyo hetur eva hi kevala" iti-vacanāt teṣāṃ ‘kṛtakatvād'; itîyatā hetûpanyāsenâiva sisādhayiṣita-sādhya-siddheḥ samasta-dṛṣṭântâbhāsa-varṇanam api pūrvâpara-vyāhata-vacana-racanā-cāturyam āvir-bhāvayati.āsātāṃ tāvad etau, dṛṣṭântasya sādhanâvayavatvenânabhyupagamāt. athêttham ācakṣīthā: anvaya-vyatirekâparijñāne pratipādyasya na dṛṣṭântam antareṇâitau darśayituṃ śakyāv, ato 'nvaya-vyatireka-darśanârthaṃ dṛṣṭânto 'bhidhātavyas, tataś ca tat-kāryâkāriṇāṃ tad-ābhāsatêti ced, gale gṛhītasyâyam ullāpas, tathâpy apradarśita-vyatireka-viparīta-vyatirekau dṛṣṭântâbhāsau na vāstavau, kiṃ tarhi vaktṛ-doṣa-samutthāv; ato nâbhidhātuṃ yuktau, tathā-vidhasya vidyamāna-vastu-prakāśana-sāmarthya-rahitasya nibiḍa-jaḍimâvaṣṭabdhasya puṃso vādânadhikāritvān, mātṛkā-pāṭha-śālā-yogyatayā viduṣāṃ vādayitum ayuktatvād iti.

[nav_26.0] tad evaṃ parârthânumānaṃ vyācakṣāṇena yad uktaṃ -- yad uta "tat pakṣâdi-vacanâtmakam" iti -- tat pakṣa-hetu-dṛṣṭântānāṃ sâbhāsānāṃ pratipādanāt prāyaḥ paryantitaṃ; kevalaṃ tat parôkta-dūṣaṇôddhārād eva samīcīnatām ābibhartîty amunā prastāvena dūṣaṇaṃ sābhāsam abhidhātukāma āha:

 vādy-ukte sādhane prokta-doṣāṇām udbhāvanam / dūṣaṇaṃ niravadye tu dūṣaṇâbhāsa-nāmakam // na_26 //

[nav_26.1] vadana-śīlo vādī pratyāyakas, tenôkta upanyaste; kasmin? sādhane; sādhyate pratipādya-pratītāv āropyate 'numeyaṃ yena tat sādhanam. tac câneka-rūpaṃ prāk pratyapādi, tad yathā -- kvacid dhetur evâikaḥ, kvacit pakṣa-hetū, kvacit pakṣa-hetu-dṛṣṭântāḥ, kvacit ta eva sôpanayāḥ, kvacit sanigamanāḥ, kvacid ekâika-tac-chuddhi-vṛddhyêti, pratipādyasya kvacit kathañcit pratyāyayituṃ śakyatvāt, tat-pratyāyanôpāyasya ca sādhanatvād iti. tatrêha samyak-sādhanasya dūṣayitum aśakyatvāt, sādhanâbhāsa eva tat-sāmarthyôpapatteḥ, sādhanâbhāsam eva dūṣanôpanipātāt prāg avasthāyām anirjñātaṃ sāmānyena sādhana-dhvaninôktaṃ, tatra prokta-doṣāṇāṃ pratyakṣâdi-nirākṛta-pakṣâsiddhâdi-hetu-sādhyâdi-vikala-dṛṣṭântâdy-upanyāsa-lakṣaṇānām udbhāvanaṃ prāśnikānāṃ purataḥ prakāśanaṃ yat tad dūṣyate svâbhipreta-sādhya-pratyāyana-vaikalya-lakṣaṇāṃ vikṛtiṃ nīyate sādhanam anenêti dūṣaṇam iti jñeyam.

[nav_26.2] adhunā tad-ābhāsam āha: nirgataṃ samyak-prayuktatvād avadyaṃ pāpaṃ pakṣâdi-doṣa-lakṣaṇaṃ dauṣṭyam asmād iti niravadyaṃ, tasmin sādhane vādinôkta iti vartate. tathâpi matsaritayā pramṛdyôdaraṃ yad avidyamānānāṃ doṣāṇām udbhāvanaṃ tad dūṣaṇa-sthānôpanyastatvāt tat-kāryâkaraṇāt samyak-sādhane doṣôdbhāvanasya pralāpāyamānatvād dūṣaṇavadābhāsata iti dūṣaṇâbhāsam iti; tad eva nāma saṃjñā yasya tat-tathā. samartha-sādhanôpanyāsatvāt sādhite sādhye satām apy apaśabdâlaṅkārâdi-doṣāṇāṃ yad udbhāvanaṃ tad api dūṣaṇâbhāsa-nāmakam iti. tu-śabdena viśeṣaṇârthena darśayati vastu-siddhy-arthaṃ vāda-pravṛttes, tasya siddhatvād, apaśabdâdīnām aprastutatayā tad-dvareṇa doṣa-prakāśanasyâsambaddha-pralāpa-rūpatvād, itarathā tāvan-mātreṇâiva parâpākaraṇa-siddheḥ samartha-sādhanânveṣaṇa-prayatno viśīryeta, prayojanâbhāvād iti.

[nav_27.0] tad evaṃ vyāvahārika-pramāṇasya pratyakṣa-parokṣa-svârtha-parârhâdi-bheda-bhinnasya lakṣaṇaṃ pratipādyâdhunā yaiḥ pāramārthikaṃ samastâvaraṇa-viccheda-labhyam aśeṣârtha-gocaraṃ kevala-jñānaṃ nâbhyupagamyate, tan-matôddalanârthaṃ tal-lakṣaṇam abhidhitsur āha:

sakalâvaraṇa-muktâtma kevalaṃ yat prakāśate /
 pratyakṣaṃ sakalârthâtma-satata-pratibhāsanam // na_27 //

[nav_27.1] sakalaṃ samastam, āvṛṇotyāvriyate vânenêty āvaraṇaṃ, tat-svarūpa-pracchādanaṃ karmêty arthaḥ, sakalaṃ ca tad avāraṇaṃ ca sakalâvaraṇaṃ, tena mukto rahita, ātmā svarūpaṃ yasya tat-tathā. ata eva kevalam asahāyam, āvaraṇa-kṣayôpaśama-vicitratayâiva bodhasya nānâkāratayā pravṛtteḥ, sāmastyena punar āvaraṇa-nirdalane vibandhaka-kāraṇa-vaikalyād ekâkāratayâiva tasya vivartanāt. ato jñānântara-nirapekṣaṃ yat prakāśate prathate nirupādhikaṃ dyotata ity arthaḥ, tat paramârthataḥ pratyakṣam. tad idaṃ sakalâvaraṇa-muktâtmêti-hetu-dvāreṇa tathā kevalaṃ yat prakāśata iti-svarūpato nirūpyâdhunā kārya-dvāreṇa nirūpayann āha: sakalârthâtmanāṃ samasta-vastu-svarūpāṇāṃ satata-pratibhāsanam anavarata-prakāśanaṃ sakalârthâtma-satata-pratibhāsanam iti, pratibhāsyate 'nenêti pratibhāsanam, ātmano dharma-rūpatayā bhedavad-vivakṣitaṃ jñānam iti yāvat. asya ca pāramārthikatvaṃ, nirupacarita-śabdârthôpapatteḥ. tathā hy: akṣa-śabdo jīva-paryāyas, tataś câkṣaṃ prati vartata iti pratyakṣaṃ, yatrâtmanaḥ sākṣād vyāpāraḥ. vyāvahārikaṃ punar indriya-vyavahitâtma-vyāpāra-sampādyatvāt paramârthataḥ parokṣam eva: dhūmād agni-jñānavat, tiro-dhānâviśeṣāt.

[nav_27.2] nanu ca prasiddhaṃ lakṣyam anūdyâprasiddhaṃ lakṣaṇaṃ vidhīyate -- sarvatrâyaṃ nyāyaḥ. aprasiddhe punar lakṣye lakṣaṇam abhidhīyamānam ambarâravindinī-kusuma-lakṣaṇavan nirgocaratāṃ yāyāt. tad idaṃ svarūpato 'prasādhya lakṣaṇam abhidadhānasya ko 'bhiprāya ity; atrôcyate -- ye ye mithyâvalepâdhmātântaḥ-karaṇāḥ pramāṇa-prasiddham apy adaḥ prati vipratipadyante, teṣāṃ dhy-āndhī-kṛta-buddhitvād avadhāraṇīyatām anena darśayati. kim asya pratipādakaṃ pramāṇam iti ced, ete brūmaḥ:

[nav_27.3] samasti samasta-vastu-vistāra-gocaraṃ viśada-darśanaṃ, tad-gocarânumāna-pravṛtteḥ; iha yad-yad-gocaram anumānaṃ pravartate, tasya tasya grāhakaṃ kiñcit pratyakṣam udaya-padavīṃ samāsādayati, yathā citra-bhānoḥ; pravartate ca sakalârtha-viṣayam anumānam; atas tad-avalokinā viśada-darśanenâpi bhāvyam iti. sarvârtha-viṣayaṃ kim anumānaṃ pravartata iti ced, idam api brūma: iha yad yad asti tat tat sarvaṃ sthity-udayâpavarga-saṃsargam anubhavati, vastutvāt; yad yad vastu tat tat sthema-janma-pralayaiḥ kroḍī-kṛtaṃ; tad yathâṅgulir aṅgulitva-vakratva-rjutvâpekṣayêti; vastu ca yad asty, ataḥ prastuta-trayâkrāntaṃ tad avagantavyam. idam eva nikhilârtha-gocaram anekântânumānaṃ jñāna-kriyâbhyāsâtiśayān nikhilâvaraṇa-vicchede vibandhaka-kāraṇâbhāvād viśada-darśanī-bhavati. na cânumāna-pravṛttāv apy anarthitvâdinā pramātur apravṛttāv anumeya-gocara-pratyakṣâsambhavena vyabhicāraś codanīyaḥ, sambhavasya sādhyatayâbhipretatvāt. na ca sambhava-mātre 'sti vyabhicāraḥ, sarvânumeyānāṃ sambhavat-pratyakṣatayā vyāptatvād iti.

[nav_27.4] athavânyathânumānayāmaḥ: sambhavat-samasta-śuddhika ātmā, vidyamāna-śuddhy-upāyatvād; iha yo yo vidyamāna-śuddhy-upāyaḥ sa sa sambhavat-samasta-śuddhiko; yathā vidyamāna-kṣāra-mṛt-puṭa-pākâdi-śuddhy-upāyo ratna-viśeṣas, tathā ca vidyamāna-jñānâdy-abhyāsa-śuddhy-upāya ātmâtaḥ sambhavat-samasta-śuddhika iti. sāmastya-śuddhaś câtmā jñāna-jñāninoḥ kathañcid abhedāt kevalam abhidhīyata iti. jñānâdy-abhyāsaḥ kathaṃ viśuddhi-kāraṇam iti ced, āvaraṇa-mala-pratipakṣa-rūpatvād iti brūmaḥ. pratipakṣa-rūpatā katham avadhāritêiti cet, tavâiva darśanāt. tathā hi: dṛśyate jñānâdy-abhyāsataḥ pratikṣaṇam āvaraṇa-vilayo, viśiṣṭa-viśiṣṭatara-tat-kārya-bodhâdy-anubhavāt, tad-atiśaye punaḥ sāmastyôcchedaḥ syād ity abhidadhmahe. etena yat pare procur -- yathā: pratyakṣâdi-pramāṇa-pañcaka-gocarâtikrāntatvāt sarvârtha-saṃvedanam abhāvâkhya-ṣaṣṭha-pramāṇa-gocaratāṃ pratipadyate -- tad ayuktaṃ, tat-sambhavasyânumānena pratipādanāt, pramāṇa-pañcaka-pravartanâbhāvâsiddheḥ. kiṃ ca, pramāṇa-pañcakaṃ tad-gocaraṃ na pravartata iti kathaṃ bhavato nirṇayaḥ? kiṃ niyata-deśa-kāla-vyāptyā yad vā samasta-deśa-kālâskandanenêti? yady ādyaḥ pakṣas, tato yathā ghaṭâdeḥ kvacit pramāṇa-pañcakaṃ tad-gocaraṃ nirvartamānam abhāvaṃ sādhayaty, evaṃ samasta-vastu-saṃvedana-gocaram api tan nivartamānaṃ niyata-deśa-daśâvacchinnam abhāvaṃ sādhayen, na sarvatra; tataś ca ghaṭâdivat tad durnivāraṃ syāt. atha dvitīyaḥ pakṣo, 'sāv asambhavy eva; samasta-deśa-kāla-varti-puruṣa-pariṣat-saṃvedana-sākṣāt-kāriṇo hy evaṃ vaktuṃ yuktaṃ, yad uta na kvacit samastârtha-saṃvedanaṃ astîti -- na bhavatas, tathā-vidha-puruṣa-sambhavânabhyupagamāt. itarathā ya eva kaścin niścityâivam abhidadhyāt, sa eva samasta-vastu-vistāra-vyāpi-jñānâloka iti samastârtha-gocara-saṃvedana-siddhir ity āstāṃ tāvat.

[nav_28.0] tad evaṃ pramāṇa-viṣaye lakṣaṇa-saṃkhyā-vipratipattī nirākṛtyâdhunā krama-prāptāṃ gocara-vipratipattiṃ bahu-vaktavyatvād anirākṛtya tāvat phala-vipratipattiṃ nirācikīrṣur āha:

pramāṇasya phalaṃ sākṣād ajñāna-vinivartanam /
 kevalasya sukhôpekṣe śeṣasyâdāna-hāna-dhīḥ // na_28 //

[nav_28.1] dvi-vidhaṃ hi pramāṇasya phalaṃ: sākṣād asākṣāc cânantaraṃ vyavahitaṃ cêty arthaḥ. tatra sākṣād ajñānam anadhyavasāyaḥ prameyâparicchittis tasya vinivartanaṃ viśeṣeṇa pralayâpādanaṃ pramāṇasya phalam, ajñānôddalana-dvāreṇa tasya pravṛttes, tasya ca sarvânartha-mūlatayā pramātr-apakāritvāt. tan-nivartanasya prayojanatā yuktâiva. etac cânantara-prayojanaṃ sarva-jñānānām eka-rūpatvāt sāmānyenôktam. vyavahita-prayojanaṃ punar vibhāgenâha: kevalasya sarva-jña-jñānasya sukhaṃ vaiṣayika-sukhâtīta-paramâhlādânubhava, upekṣā sākṣāt samastârthânubhave 'pi hānôpādānêcchâbhāvān madhya-stha-vṛttitā, te sukhôpekṣe phalam ity arthaḥ. śeṣasya tad-vyatirikta-prākṛta-loka-pramāṇasyâdānaṃ grahaṇaṃ hānaṃ parityāgas, tayor ādāna-hānayor dhīr buddhir ādāna-hāna-dhīḥ, sā phalam iti yāvat. tataś câdeyānāṃ samyag-darśanâdi-srak-candanâdīnāṃ yâditsā, tathā heyānāṃ mithyā-darśanâdi-viṣa-kaṇṭakâdīnāṃ yā jihāsā sā pramāṇa-sādhyâpramāṇāt tad-asiddheḥ, prekṣā-pūrva-kāriṇāṃ tataḥ pravṛtty-ayogād ity uktaṃ bhavati.

[nav_29.0] adhunā gocara-vipratipattiṃ nirācaṣṭe:

anekântâtmakaṃ vastu gocaraḥ sarva-saṃvidām /
 eka-deśa-viśiṣṭo 'rtho nayasya viṣayo mataḥ // na_29 //

[nav_29.1] aneke bahavo 'ntā aṃśā dharmā vâtmānaḥ svarūpāṇi yasya tad anekântâtmakam. kiṃ tat? vastu bahir antaś ca, gocaro viṣayaḥ, sarva-saṃvidāṃ samasta-saṃvittīnām. anenânekântam antareṇa saṃvedana-prasara-vyavacchedaṃ darśayati, bhrānta-saṃvedanānām apy anekântôddyotana-paṭiṣṭhatayā pravṛtteḥ, kevalaṃ keṣucid aṃśeṣu visaṃvādakatvād apramāṇāni tāni saṅgīryante. tad ayam abhiprāyo: yadā saṃvedana-sāmānyam apy anekânta-viraheṇa na pravartitum utsahate, tadā tad-viśeṣa-bhūtaṃ pramāṇam ekânte pravartiṣyata iti dūrâpāstâvakāśâivâiṣā vārtā, tathâpy anādi-mithyâbhiniveśa-vāsitântaḥ-karaṇāḥ kudarśana-vipralabdha-buddhayo bahavo 'tra vipratipadyanta iti sarva-pramāṇānām anekânta-gocaratva-sādhakaṃ pramāṇam abhidhīyate: iha yat pramāṇaṃ tat parasparâvinirluṭhitâneka-dharma-parikarita-vastuno grāhakaṃ, tasyâiva tatra pratibhāsamānatvād; iha yad yatra pratibhāti, tad eva tad-gocaratayâbhyupagantavyaṃ; tad -- yathā nirādīnava-nayana-prabhava-darśane pratibhāsamānaṃ pāṭalatayā japā-kusumaṃ tathâiva tad-gocaratayâbhyupagamyate; parasparâvibhaktâneka-svabhāvâkrānta-mūrtikaṃ ca bahir antaś ca vastu sarva-pramāṇeṣu prathata ity; atas tad eva teṣāṃ gocaraḥ.

[nav_29.2] na cêtarêtara-viśakalita-dharmi-dharma-bhāva-vādibhiḥ kaṇabhakṣâkṣapāda-śiṣyakais tāvad asya hetor asiddhatâdi-doṣaḥ pratipādayituṃ śakyas, tad-abhyupagamam antareṇa svâbhipreta-vastuno 'vasthānâbhāvāt. tathā hy: ekasmin dharmiṇi bahavo dharmās tato bhinna-tanavaḥ kathaṃ varteran? bhedâviśeṣeṇa sarvatra tad-vṛtti-prasaṅgāt. tatrâiva teṣāṃ samavāyān nânyatra vartanta iti cen, nanu so 'pi samavāyo yady upakāryôpakāraka-bhāva-vyatirekeṇâpi bhavati, tataḥ sarvatrâviśeṣeṇa prasajyeta, tad-abhāvâviśeṣāt. asty evôpakāryôpakāraka-bhāva iti ced, hanta hato 'sy, anekôpakārakasyâneka-svabhāvatā-prāptes, tad-virahe 'nekôpakārakatvâbhāvāt. na hi yena svabhāvenâikasyôpakaroti tenâiva dvitīyasya, tasya tatrâivôpayuktatvād, dvitīyôpakāraka-svabhāvasya tad-upamardana-dvāreṇôtpatter, itarathâikam evôpakurvaṃs tiṣṭhet, tad-eka-svabhāvāt. bhinnābhiḥ śaktibhir upakaroti, na bhinnaiḥ svabhāvais, tena nânekânta iti cet, tās tarhi tatra kathaṃ vartanta iti vācyam. samavāyād ity-uttare 'sāv apy upakāryôpakāraka-bhāvam antareṇa kathaṃ na sarvatrêti prācīnaṃ codyaṃ paścāl-lagnam anudhāvati. upakāryôpakāraka-bhāvâbhyupagame punar apy aneka-svabhāvatā-pradarśita-yukteḥ punaḥ śakty-upakāraka-bhinna-śakti-parikalpane tad evâvartate, tan na bhinna-dharma-parikalpane 'py anekântān mokṣa iti varam ādāv eva matsaritāṃ vihāyâneka-dharmâdhyāsitaṃ vastv abhyupagatam. kiṃ bheda-kalpanayâsthāna evâtmanā parikleśitenêti. kiṃ cânekântâbhyupagame saty eṣa guṇaḥ: paraspara-vibhakteṣu saṃyogi-saṃyoga-samavāyi-samavāya-guṇa-guṇy-avayavâvayavi-vyakti-sāmānyâdiṣu saṃyoga-samavāya-guṇy-avayavi-sāmānyâdīnāṃ saṃyogi-samavāyi-guṇâvayava-viśeṣâdiṣu vartana-cintāyāṃ yad dūṣaṇa-jālam upanipatati, tad api parihṛtaṃ bhavaty, ekânta-bheda eva tad-upapatter, anekânte tad-utthānâbhāvāt. tathā hi: bhinnāḥ khalu saṃyogâdayaḥ saṃyogy-ādibhyo vikalpayituṃ pāryante -- yad uta katham eta eteṣu vartanta iti? kim eka-deśena yad vā sāmastyena? yady eka-deśena, tad ayuktaṃ, teṣāṃ niravayavatvâbhyupagamāt. sâvayavatve 'pi tebhyo 'vayavebhyo yady abhinnās, tato 'nekântâpattir, ekasyânekâvayavatva-prāpteḥ. atha bhinnās teṣv api te kathaṃ vartanta ity vācyam: eka-deśena sāmastyena vā. eka-deśa-pakṣe tad evâvartata ity anavasthā. atha sāmastyena, tad apy asādhīyaḥ, pratyekaṃ parisamāptatayā saṃyogâdi-bahutva-prasaṅgāt. tad-abhinnāḥ punaḥ saṃyogâdayo na vikalpa-bhājo bhavanti. abheda-pakṣe 'pi saṃyogâdi-mātraṃ saṃyogy-ādi-mātraṃ vā syād iti cen, na, tasyâpy ekântenânabhyupagamāt, kiṃ tarhy anyonyâviśliṣṭa-svarūpā vivakṣayā sandarśanīya-bhedāḥ sarva evâite 'bhyupagamyante, tathā-vidhānāṃ kuyukti-vikalpôtthāpita-dūṣaṇa-samūha-nirākaraṇa-kṣamatvād, abādhita-pratibhāseṣu sarvatra teṣāṃ tathâiva pratibhāsanād, anyathā pratibhāsamānānām anyathā parikalpane dṛṣṭa-hāny-adṛṣṭa-parikalpanā-dvāreṇâsamañjasa-prāptes; tathā ca brahmâdvaita-śūnya-vādâdayaḥ siddhim aśnuvīran, viśeṣâbhāvād iti.

[nav_29.3] etenâsya hetoḥ kāpilā apy asiddhatâdi-doṣam abhidhitsavo maukyam ānītāḥ. tathā hy: antar ekaṃ saṃvedanam aparâpara-harṣa-viṣādâdy-ananta-dharma-vivartâkrānta-rūpaṃ bahiś ca ghaṭâdikam arthaṃ nava-purāṇâdi-vartula-pārthivatvâdy-aneka-svabhāvâvaṣṭabdha-śarīraṃ sākṣāl lakṣayantaḥ kathaṃ tad-viparīta-kathane pravarteran? prakṛti-puruṣâtmakaṃ dravyam evâikaṃ tāttvikaṃ, paryāya-bhrānti-janakaḥ punar vivarto 'pāramārthika iti cen, na, dvayor api sarva-pramāṇeṣu prakāśamānayor abādhitayoḥ sarva-vyavahāra-nibandhanayoḥ pakṣa-pātam antareṇâikasya nihnotum aśakyatvāt. tathā sati vivarta eva tāttviko, dravyaṃ punar alīkam iti paryāya-pakṣa-pātī prasañjayan durniṣedhaḥ syād iti. athêttham abhidadhīthā: dravyaṃ sarvatrâvyabhicarita-rūpatvāt satyaṃ, paryāyāḥ punar vyabhicāriṇa ity asatyāḥ, tad ayuktam. yadi nāma dravyam abheda-rūpatvāt sarvatrânuvartate, paryāyās tu bheda-rūpatvād vyavacchidyante, tathâpi tat satyam, itare 'līkā iti vaktuṃ na pāryate, na hi nīlaṃ pīta-rūpatāṃ na bibhartîty-etāvatā tad asatyam, atiprasaṅgāt, sarvasya para-rūpa-parihārâvasthāyitayâlīkatva-prāpteḥ. atha dravyam eva paryāyās, tad-avyatiriktatvāt, tat-svarūpavan, na santi vā dravya-vyatirekiṇaḥ paryāyā, niḥsvabhāvatvāt, kha-puṣpavad iti pramāṇayasi, tathā sati paryāyā eva dravyaṃ, tad-avyatiriktatvāt tat-svarūpavan, nâsti vā paryāya-vyatiriktaṃ dravyaṃ, niṣparyāyatvād, ākāśa-kusumavad itîtaro 'pi pramāṇayan kena vāryeta. tan na pakṣa-dvaye 'pi kācid viśeṣôpalabdhir iti. yathâivânanta-saha-krama-varti-paryāyâdhyāsitaṃ vastu sarva-pramāṇeṣu prakāśate tathâivâbhyupagantavyaṃ, tathā cânyasyâbhāvāt tad eva tad-gocara iti sthitam.

[nav_29.4] tathā sugata-matânusāriṇām api madhye sautrāntikas tāvad asya hetor asiddhatām āvir-bhāvayituṃ nôtsahate, tad-abhyupagati-vyatirekeṇa nija-darśana-vyavasthânupapatteḥ. tathā hi: bahis tāvad ekaṃ kāraṇam aparâpara-sāmagry-antaḥ-pātitayâneka-kārya-kāryāvedyate, yathā rūpaṃ svôttara-kṣaṇaṃ svâvagāhi-jñānâdikaṃ ca yugapaj janayati. yadi câika-kṣaṇa-vartinaḥ sāmagrī-bhedena bhedam anubhavata eva bhinna-deśa-nānā-kārya-kāritā, tathā sati nitya-pakṣôditaṃ dūṣaṇaṃ sva-mastakôpanipāti syāt, tasyâpi tathâiva bhinna-kāla-kārya-nirvartane 'pi bhedâbhāva-prasaṅgāt. tathā pratibhāsa-bhedena kṣaṇa-kṣayi-rūpâdi-svalakṣaṇa-vilakṣaṇatvâbhyupagamaś câivaṃ nirnibandhanaḥ syāt, kauṭasthyam ābibhrato 'pi dravyasyâparâpara-kāraṇa-kalāpântar-gatatayā nava-purāṇâdi-paryāya-rūpa-rasa-gandha-sparśâvabhāsa-lakṣaṇa-kārya-sampādanâvirodha-prasakteḥ. kiṃ câyam ekaṃ svâvayava-vyāpinaṃ kālântara-saṃcariṣṇum ākāraṃ sākṣāl lakṣayan kṣaṇa-kṣayi-paramâṇu-lakṣaṇāni svalakṣaṇāny ācakṣīta nânyathā, yathâkūtaṃ tad-avabhāsasya svapnântare 'py anupalakṣaṇāl; lakṣitasya câlakṣita-vyatireka-nirākaraṇatas tādātmyaṃ kathayan sva-girânekântâvabhāsaṃ samarthayate. tathā hy: alakṣita-paramâṇu-pārimāṇḍalya-pratikṣaṇa-vivartam api svalakṣaṇaṃ sthira-sthūrâdy-ātmanā darśayati svarūpam, anyathā suṣuptaṃ jagad āsajyeta, tad-aprakāśane pramāṇântarasyâpy atyanta-vilakṣaṇa-svalakṣaṇâvedakasyâpravṛtti-prasaṅgāt. tathântaḥ-saṃvedanam artha-svarūpâpekṣayā bahir-mukhântar-mukha-savikalpâvikalpa-bhrāntâbhrāntâdi-pratibhāsam ekam abhyupayataḥ katham anekântâvabhāso 'siddhaḥ syāt? tathā nānā-deśa-sthitârtha-sārtha-samarpitâkārôparaktam ekam ākāra-bhede 'py anyathā yugapat-prakāśamāna-sitâsitâdy-artha-vyavasthity-anupapatteḥ saṃvedanam anumanyamānaḥ kathaṃ bhinna-samaya-bhāvi-harṣa-viṣādâdy-aneka-vivarta-vaśāt tad-bhedam ātyantikam abhidadhīta, abhinna-yoga-kṣematvād. yugapad-bhāvināṃ saṃvid-antar-niviṣṭâkārāṇām ekatvaṃ na harṣâdīnāṃ, tad-viparyayād iti cen, na, tat-sāmarthya-vyavasthāpyârthâbheda-prasaṅgāt, tad-ekatayā sita-pītâdiṣu jñānasya bodha-rūpeṇâivâviśiṣṭatvāt. tad evaṃ bahir antaś câikâneka-rūpatve pramāṇataḥ sthiteḥ svalakṣaṇasyânyathā svâbhyupeta-darśana-vyavasthâyogān nârtha-vādy anekânta-prakāśaṃ pratikṣeptum arhati.

[nav_29.5] tathôrarī-kṛta-yogâcāra-matam api balād anekânta-prakāśa-rajjur āveṣṭayaty, ekasyâpi jñānasyâneka-vedya-vedakâkāratayā prathanôpagateḥ. eka-yoga-kṣematvāt tad-aikyam iti cen, na, yugapad-udaya-pralayavatāṃ saha-vedināṃ sakala-santānānām ekatva-prasaṅgāt. saṃvṛti-darśitatvād anekatvasya, na tena sva-saṃvedana-sākṣāt-kṛta-pāramārthikâikatva-kṣatir iti cen, na, brahma-vādi-matâpratiṣedha-prasakter, yato 'nādy-avidyā-balād ekam akramaṃ sacetanaṃ sva-saṃvedana-sākṣāt-kṛtam api brahmânekaṃ kramavac cetanâcetanaṃ parokṣâparokṣaṃ lakṣyate, bhavat-parikalpita-grāhya-grāhakâkāra-vivikta-saṃvedanavad iti tenâpi na durupapādam. astu vâyam anekântâvabhāso bhrāntas, tathâpi saṃvedanasyâdvayatā na lakṣyate, tal-lakṣaṇe sakalâsumatām adhunâiva muktatâvāpteḥ. lakṣyate ca tat kathañcid, itarathā suṣupta-daśāvat sarva-vyavahārôccheda-prasaṅgād ity ekasyâpi saṃvedanasya lakṣitâlakṣitatvenânekânta-pratibhāso duḥśako 'pahnotum iti jñāna-vādy apy asya hetor asiddhatâvir-bhāvanaṃ prati tūṣṇīm āsīta.

[nav_29.6] śūnya-vādinaḥ samastâbhāvād asiddho 'nekânta-prakāśa iti cen, na, tasyâpi pramāṇa-prameyâbhāve na sarvâbhāvâvedanaṃ samasty, anyathâpramāṇakaṃ sarvaṃ sarvatra vidyata iti parasyâpi vadato na vadana-bhaṅgaḥ syāt, tad-abhyupagame 'bhyupagama-kṣatiḥ. tayoś ca darśitavad anekânta-prakāśa iti nâsiddho hetuḥ. maru-marīcikā-nicaya-cumbini saṃvedane jalôllekhe 'pi tad-gocaratvâbhyupagamâbhāvād anaikāntiko 'yam iti mā śaṅkiṣṭhās, tasya bhrāntatvād, abhrānta-prakāśo hi tad-abhyupagati-hetuḥ. athâyam apîtarêtara-vinirluṭhita-paramâṇu-kṣaṇa-kṣayi-bodhena bādhyamānatvād bhrānta ity ācakṣīthās, tad ayuktaṃ, yatas tad-bodhaḥ kim upalabdhi-mātram yad vā nirṇayaḥ? yady ādyaḥ kalpas tadânumānaṃ viśīryeta, nirgocaratvāt, prāthamakalpikenâiva nirvikalpaka-vivikta-darśanena virodha-bhīrutayā sarvathā vastu-grahaṇâbhyupagamāt, pramāṇa-kalite ca mānântara-vaiyarthyād, anavasthā-prāpteḥ. atha dvitīyas, tathā sati sarvaṃ nirvikalpakam apramāṇatām aśnuvīta. na ca nirṇayo 'nekânta-prakāśaṃ bādhate, 'pi tu samarthayate, bahir antaś ca tathâiva tad-vijṛmbhaṇāt. atha sarvathā vastu-grahaṇe 'pi nirvikalpakaṃ yatrâṃśe pāścātyaṃ vyavahāra-kāri-vyavasāyam upajanayati, tatrâiva pramāṇatām āskandati nânyatrêti manyethās, tathā sati yad-anantaram artha-kriyā-samarthârtha-prārthanayā puruṣaḥ pravartate sa eva nirṇayaḥ prāmāṇyaṃ svī-kuryān, na nirvikalpakaṃ, taj-janakatve 'pi sannikarṣâdivad ity āsajyeta. nirvikalpakam anadhigatârthâdhigantṛtvāt pramāṇaṃ, na vyavasitis, tad-vikalpatvād iti cen, nânumiter api tadvad aprāmāṇya-prasaṅgāt. na ca viparītâkāra-nirākaraṇa-caturatayânumitir viśeṣavatī, nirṇīter api tad-apanoda-dakṣatvād, asamāropa-viṣaye 'pravṛtteḥ. tri-rūpa-liṅga-jatayā viśeṣo 'numiter mānatā-sādhaka iti cet, sākṣād anubhavād utpādas tarhi nirṇīter mahâparādha iti bhavato bālatām īkṣāmahe. kiṃ ca, yathā nirvikalpakam alakṣitaṃ sakala-vyāvṛtta-svalakṣaṇa-grahaṇa-pravaṇam api katicid-aṃśa-viṣayaṃ vikalpam utthāpayati, tathârtha evêndriyâlokâdi-sannikṛṣṭatayā katicin-nijâṃśa-viṣayaṃ sākṣād-viśada-vikalpaṃ janayed iti kim ajā-gala-stana-kalpa-nirvikalpaka-kalpanayā? tāvanto 'ṃśā bahir-arthe virudhyanta iti cet, pāṭavâpāṭavâdayo darśane 'py ekasmin na virudhyanta iti kiṃ rājñām ājñā? tasmān na kṣaṇa-kṣayi-paramâṇu-lakṣaṇa-svalakṣaṇa-lakṣakaṃ kvacit kadācid darśanaṃ lakṣayanti bhavanto 'pi, kevalaṃ sva-darśanânuraktântaḥ-karaṇatayā na tad-asattāṃ pratipadyante. svâṃśa-vyāpinaṃ kālântarânuyāyinam ekaṃ bahir antaś cârthaṃ bodhaṃ ca prakāśayan prathamāno nirṇayaḥ, na punar nirmūlakaiḥ kuyukti-vikalpair bādhyata iti na bhrāntaḥ. kiṃ câsya bhrāntatāṃ kathayan sarva-pramāṇa-prameya-vyavasthām unmūlyati. tathā hi: yat sattva-bodha-rūpatva-sukhatvâdiṣu pramāṇaṃ tad eva kṣaṇa-kṣayitva-svarga-prāpaṇa-śakti-yuktatvâdiṣv apramāṇam; tathā yad vastu nīla-caturasrôrdhvatâdi-rūpatayā prameyaṃ tad eva madhya-bhāga-kṣaṇa-vivartâdinâprameyaṃ; tathā yad bahir-arthâpekṣayā savikalpakaṃ svapnâdi-darśanaṃ vā bhrāntaṃ tad eva svarūpâpekṣayâbhrāntam; tathā yan niśīthinī-nātha-dvayâdikaṃ dvitve 'līkaṃ tad api dhavalatā-niyata-deśa-cāritâdāv analīkam iti nirṇayaḥ. yadi tu virodhād bibhyadbhir bhavadbhir ayam apahnūyate, kim aparam aikāntikaṃ pramāṇaṃ prameyaṃ côrarī-kṛtya svâkūtaṃ pratiṣṭhāpayeyur iti sakautukaṃ naś cetaḥ.

[nav_29.7] atha jñāna-vādy advaita-prakāśam alakṣitam abhyupetya tena bāhuvidhyaṃ dadhāno bodho bādhyamānatvād bhrānta ity abhidadhyāt, tad ayuktam, dṛṣṭa-hāny-adṛṣṭa-parikalpanā-prasaṅgād, alakṣita-nirvikalpa-darśanasya ca prāg eva pratikṣiptatvāt. atha yuktir bodhasya vaividhyaṃ bādheta, tathā hi: bhrāntâbhrānta-saṃvedana-vivekasya kartum aśakyatvāt, saṃvin-mātrasya tu sarvatrâvyabhicāritvād, advayaṃ saṃvedanaṃ vivikta-yuktyā prakāśamānam anādi-kālâlīna-vāsanā-samupajanita-saṃvṛti-darśita-sattākaṃ sitâsitâdi-vividha-pratibhāsaṃ nirākurute. atra pratividadhmahe: kim ayam anekâkāro bodho 'dvaya-saṃvedanād vyatyaraikṣīd vā na vā. kiṃ câto, yadi vyabhaitsīt, katham adṛṣṭa-tat-kāryatve vyatirikto 'yaṃ tad advayaṃ saṃvedanam anumāpayet? avyatireka-pakṣe punar anekaḥ sann eka-saṃvedana-tādātmyena prathamānaḥ katham advaitaṃ nôddalayet? atha saṃvṛti-darśitatvād alīkatayâsya sitâsitâdy-ākāra-bahir-mukha-kāluṣyasya bodhena tāttvikena saha bhedâbheda-vikalpânupapattir iti brūṣe, tathā sati paro bodhasyâpāramārthikatvaṃ avidyā-darśitatvād, artha-sattāyāḥ punas tattva-rūpatā, sarvatrâvyabhicārād iti bruvāṇo durnivāraḥ syāt. jaḍasya prakāśâyogāt saṃvittiḥ satyā, nârtha iti ced, ekasyânekatâvabhāsâbhāvād anekântaḥ satyo, nâdvaitam iti pratijānīmahe. saṃvṛtyâdvayasyâpi nānā-pratibhāso 'viruddha iti ced, anādy-avidyā-balāj jaḍasyâpi cetanatayā prakāśo na viruddha iti parasyâpi śaṭhôttaraṃ nâtidurlabhaṃ bhavet. kiṃ ca, nānâkāra-kaluṣita-caitanya-sāmānyasyânyathânupapatti-sāmarthyatas tasya siddhatvād advayaṃ saṃvedanam asiddhaṃ sādhayed ayam, anyathā nirnibandhanatayā sādhanasyâpravṛttes, tathā ca sthira-sthūrâdy-upalakṣitârthâṃśa-vaśād viśakalita-paramâṇu-kṣaṇa-kṣayi-paryāya-tādātmyaṃ sādhayan tam anekânta-vādinaṃ na pratikṣeptum arhati, yukter ubhayatrâpi tulyatvāt. kiṃ ca, yo 'yaṃ sita-pītâdy-anekâkāra-nirṇayo 'sāv api sva-saṃvedanâpekṣayâdvaya-rūpa iti bhavad-abhiprāyo; yathā cânavasthā-bhīrutayā sarvaṃ jñānaṃ sva-prakāśam abhyupetaṃ, tathā sarvo niścayaḥ sva-niścāyako 'bhyupagantavyo, 'nyathā tatrâpy anavasthā-doṣo 'nuṣajyeta, niścayāś ca sarvathā svarūpaṃ niścinuyur, nâika-deśena, yato "niścayair yan na niścīyate rūpaṃ tat teṣāṃ viṣayaḥ katham" iti svayam eva sva-vadhāya pralapitam. tathā câdvayasya kṣaṇa-kṣayiṇaḥ svarūpasya tair grahaṇe viparītâropâbhāvād ādita eva anutthānaṃ saṃsārasyêti yukti-rikta evâmuktatâbhimānaḥ syāt, na câivam, bhava-bhāvasya pratiprāṇi-prasiddhatvāt. tan nâyam itarêtarâvinirluṭhita-dravya-paryāya-prakāśo bhrāntas, tad-viparītârthôpasthāpaka-pramāṇântarâbhāvād iti sthitam.

[nav_29.8] yadā tu śūnya-vādī ‘nirālambanāḥ sarve pratyayāḥ, pratyayatvāt, svapna-pratyayavad'; iti parâbhiprāya-pravṛttânumāna-balād bhrāntatām asya kathayet, tadā taṃ prati ‘sâlambanāḥ sarve pratyayāḥ, pratyayatvāj, jāgrad-daśā-pratyayavad'; iti viparītânumānam upaḍhaukanīyam. sa yadi dṛṣṭântasya sādhya-vikalatām udbhāvayet, tadā tad-dṛṣṭânte 'pi sā darśanīyā. yadi punar asau svapna-pratyayasya nirālambanatvaṃ bhavadbhir abhipretam iti vilapann āsituṃ na dadyāt, tadā sa vikalpataḥ paryanuyojyo: 'smad-abhyupagamaḥ pramāṇaṃ bhavato 'pramāṇaṃ vā? pramāṇaṃ ced, yathā tad-balād dṛṣṭânta-samarthanaṃ tathā jāgrat-pratyaya-gocarârtha-samarthanam api kiṃ na kuruṣe, ko 'yam ardha-jaratīya-nyāyaḥ? athâpramāṇam, evaṃ sati svapna-pratyaya-nirālambanatā-sādhakaṃ pramāṇântaraṃ mṛgaṇīyaṃ, kim anena kuśa-kāśâvalambanena. tatrâpi pramāṇântare vikalpa-yugalam amalam avatarati: tat kiṃ nirālambanaṃ sâlambanaṃ vā? nirālambanaṃ cen, nânya-pratyayasya nirālambanatāṃ gadituṃ paṭiṣṭhaṃ, nirgocaratvāt. atha sâlambanaṃ, hanta hato 'si, nirālambanāḥ sarve pratyayā iti pratijñāta-kṣater, anenâiva vyabhicārād iti śaṭhaḥ pratiśaṭhâcaraṇena nirloṭhanīyaḥ. tan nâsyânaikāntikatvam.

[nav_29.9] viruddhatā-śaṅkā punar dūrâpāsta-prasarâiva, pramāṇa-prakāśite 'rthe sarva-vādināṃ tathâbhyupagamâvigānād iti. anena saṃśaya-virodhânavasthā-vaiyadhikaraṇyâsambhavâdi-dūṣaṇāni nirmūlaka-mithyā-vikalpôtthāpitāni pratibhāsa-mudgara-nipāta-nirdalita-mastakatvān na jīvitum utsahanta iti. tasmād asiddhatâdi-doṣa-vinā-kṛto 'yaṃ tathā-pratibhāsa-lakṣaṇo hetur anekânta-gocaratāṃ pramāṇasya parān abhyupagamayatîty alam vistareṇa. tasmāt ‘tasyâiva tatra pratibhāsanāt'; sarva-saṃvidām anekântâtmakaṃ vastu gocara iti sthitam.

[nav_29.10] ayaṃ ca yathâvasthita-pramāṇa-vyāpāra-paryālocaka-pramātr-abhiprāyeṇa pramāṇa-gocaro darśitaḥ. nayas tarhi kiṃ-bhūtam taṃ manyata iti vacanâvakāśe saty āha: ekêty-ādi. ananta-dharmâdhyāsitaṃ vastu svâbhipretâika-dharma-viśiṣṭaṃ nayati prāpayati saṃvedanam ārohayatîti nayaḥ, pramāṇa-pravṛtter uttara-kāla-bhāvī parāmarśa ity arthas; tasya viṣayo gocaro mato 'bhipreta eka-deśenânityatvâdi-dharma-lakṣaṇena viśiṣṭaḥ para-rūpebhyo vibhinno 'rthaḥ prameya-rūpaṃ, pramāṇam evaṃ-vidham evârthaṃ gṛhṇātîti svâkutena tena vyavasthāpanād iti.

[nav_29.11] athavā pramāṇa-viṣayāṃ lakṣaṇa-saṃkhyā-gocara-phala-rūpāṃ catur-vidhāṃ vipratipattiṃ nirākṛtyâtrâiva naya-gocaraṃ nirūpayann āha: ekêty-ādi. nanu câdi-vākyena pramāṇa-vyutpādana-mātraṃ pratijñānaṃ, tat kiṃ ayam aprastuto 'tra naya-gocaraḥ pratipādyata iti. satyaṃ, evaṃ manyate: na nayaḥ pramāṇād atyantaṃ dūra-yāyī, kiṃ tarhi tad-aṃśa-bhūta eva, naya-samudāya-sampādyatvāt pramāṇasyâtas tad-vyutpādana-pratijñāne 'sāv api ‘tan-madhya-patitas tad-grahaṇena gṛhyata'; iti-nyāyād gṛhīta eva, tan nâyam aprastuta iti.

[nav_29.12] atrâpi padârthaḥ sa eva, kevalaṃ vākyârtha-bhedaḥ. tathā hîhâivaṃ ghaṭanā: nayasya viṣaya eka-deśa-viśiṣṭo 'rtho mato nītividām iti. nanu ca yadi nayasya pramāṇântaḥ-pātitve 'pi pṛthag gocaraḥ pratipādyate, tataḥ pramāṇavad etad-viṣayā lakṣaṇâdi-vipratipattir api nirākartavyā. satyaṃ, kiṃ tu na pareṣāṃ naya-vyavahāraḥ prasiddho, 'to dharmiṇo 'bhāvāt tad-gocarā vipratipattir nâsty eva. na ca te tena tattvaṃ pratipādanīyās, tattva-pratipādane pramāṇasyâiva vyāpārān, nayasya punar eka-deśa-niṣṭhatvena tat-pratipādana-sāmarthya-vikalatvād, ata evâcāryasya na tal-lakṣaṇâdi-svarūpa-kathane 'pi mahânādaraḥ. gocaraṃ punar heya-pakṣe kākvā prakṣipan sākṣāt pratipādayati: mā bhūt sva-darśanântaḥ-pātināṃ manda-buddhīnāṃ pramāṇa-pratipanne 'py anekântâtmake vastuny eka-deśa-samarthanâbhiniveśa-lakṣaṇaḥ kadāgraha iti. athavā sva-darśanântaḥ-pātinaḥ praty anenâiva gocara-kathanenôpalakṣaṇatvāl lakṣaṇâdīny api lakṣayati. tatra pramāṇa-pratipannârthâika-deśa-parāmarśo naya iti lakṣaṇaṃ, sarva-naya-viśeṣânuyāyitvāt para-rūpa-vyāvartana-kṣamatvāc câsya. saṃkhyayā punar anantā iti, ananta-dharmatvād vastunas, tad-eka-dharma-paryavasitâbhiprāyāṇāṃ ca nayatvāt, tathâpi cirantanâcāryaiḥ sarva-saṅgrāhi-saptâbhiprāya-parikalpanā-dvāreṇa sapta nayāḥ pratipāditāḥ. tad yathā -- ‘naigama-saṅgraha-vyavahāra-rjusūtra-śabda-samabhirūḍhâivambhūtā nayā'; iti. ato 'smābhir api ta eva varṇyante.

[nav_29.13] katham ete sarvâbhiprāya-saṅgrāhakā iti ced, ucyate: 'bhiprāyas tāvad artha-dvāreṇa śabda-dvāreṇa vā pravarteta, gaty-antarâbhāvād; arthaś ca sāmānya-rūpo viśeṣa-rūpo vā, śabdo 'pi rūḍhito vyutpattitaś ca, vyutpattir api sāmānya-nimitta-prayuktā tat-kāla-bhāvi-nimitta-prayuktā vā syāt. tatra ye kecanârtha-nirūpaṇa-pravaṇāḥ pramātr-abhiprāyās te sarve 'py ādye naya-catuṣṭaye 'ntar-bhavanti. tatrâpi ye paraspara-viśakalitau sāmānya-viśeṣāv icchanti tat-samudāya-rūpo naigamaḥ. ye punaḥ kevalaṃ sāmānyaṃ vāñchanti tat-samūha-sampādyaḥ saṅgrahaḥ. ye punar anapekṣita-śāstrīya-sāmānya-viśeṣaṃ loka-vyavahāram avatarantaṃ ghaṭâdikaṃ padârtham abhiprayanti tan-nicaya-janyo vyavahāraḥ. ye tu kṣaṇa-kṣayiṇaḥ paramâṇu-lakṣaṇā viśeṣāḥ satyā iti manyante tat-saṅghāta-ghaṭita ṛjusūtra iti. tathā ye rūḍhitaḥ śabdānāṃ pravṛttiṃ vāñchanti tan-nivaha-sādhyaḥ śabda iti. ye tu vyutpattito dhvanīnāṃ pravṛttiṃ vāñchanti nânyathā tad-vāra-janyaḥ samabhirūḍha iti. ye tu vartamāna-kāla-bhāvi-vyutpatti-nimittam adhikṛtya śabdāḥ pravartante nânyathêti manyante tat-saṅgha-ghaṭitaḥ khalv evambhūta iti. tad evaṃ na kaścid vikalpo 'sti vastu-gocaro yo 'tra naya-saptake nântar-yātîti sarvâbhiprāya-saṅgrāhakā ete iti sthitam.

[nav_29.14] sāmpratam eṣām eva pratyekaṃ matam upavarṇayāmaḥ. tatra gamanaṃ gamaḥ pariccheda ity arthaḥ. niścito gamo nigamo vivikta-vastu-grahaṇaṃ, sa eva, prajñâder ākṛti-gaṇatayā svârthikâṇ-pratyaya-vidhānān naigamaḥ. yadi vā nigamyante niyataṃ paricchidyanta iti nigamā arthās teṣu bhavo yo 'bhiprāyo niyata-pariccheda-rūpaḥ sa naigama iti. ayaṃ hi sattā-lakṣaṇaṃ mahā-sāmānyam avāntara-sāmānyāni ca dravyatva-guṇatva-karmatvâdīni tathântyān viśeṣān sakalâsādhāraṇa-rūpa-lakṣaṇān avāntara-viśeṣāṃś câpekṣayā para-rūpa-vyāvartana-kṣamān sāmānyād atyanta-vinirluṭhita-svarūpān abhipraiti. tathā hi: kila saṃvin-niṣṭhāḥ padârtha-vyavasthitayo, na ca sāmānya-grāhiṇi vijñāne viśeṣâvabhāso 'sty, 'nuvartamānâikâkāra-parāmarśena tad-grahaṇād, anyathā sāmānya-grāhakatvâyogāt. nâpi viśeṣa-grahaṇa-dakṣe saṃvedane sāmānyaṃ cakāsti, viśiṣṭa-deśa-daśâvacchinna-padârtha-grāhitayā tat-pravṛtter, anyathā viśeṣa-saṃvedanatvâyogāt. na câitau paraspara-vibhinnāv api pratibhāsamānau sāmānya-viśeṣau kathañcin miśrayitum yuktāv, atiprasaṅgād, vibhinna-pratibhāsinām api nikhilârthâtmanām aikya-prāpteḥ. evaṃ ca pramāṇayati: paraspara-viśliṣṭau sāmānya-viśeṣau, pārthakyenôpalabdher, iha yad yat pārthakyenôpalabhyate tat tat paraspara-viśliṣṭaṃ dravyaṃ, tad yathā -- devadatta-yajñadattāv iti, pārthakyena côpalabhyete sāmānya-viśeṣāv, ataḥ paraspara-vibhinnāv iti. na sāmānyāt pṛthag viśeṣôpalambha iti cet, kathaṃ tarhi tasyôpalambha iti vācyam. sāmānya-vyāptasyêti cen, na tarhi sa viśeṣôpalambhaḥ, sāmānyasyâpi tena grahaṇāt; tataś ca tena bodhena vivikta-viśeṣa-grahaṇâbhāvāt tad-vācakaṃ dhvaniṃ tat-sādhyaṃ ca vyavahāraṃ na pravartayet pramātā; na câitad asti, viśeṣâbhidhāna-vyavahārayoḥ pravṛtti-darśanāt. tasmād viśeṣam abhilaṣatā tatra ca vyavahāraṃ pravartayatā tad-grāhako bodho vivikto 'bhyupagantavyaḥ. tathā sāmānyam api viviktâkāratayā sva-grāhiṇi jñāne yadi na prakāśeta, tadā tad-gocarâbhimata-saṃvedanena viśeṣasyâpy ākalanāt sāmānyâbhidhāna-vyavahārayoḥ pravṛtter ucchedas tathâiva vaktavyo, vivikta-sāmānya-grāhi-bodha-mūlakatvāt tayos, tad-aniṣṭau tayor apy abhāvâpatteḥ. na ca sāmānyaṃ viśeṣaṃ vā tiras-kṛtya kevalasya viśeṣasya sāmānyasya vâbhyupagamaḥ kartuṃ yukto, dvayor api sva-grāhi-jñāne pratibhāsamānatayā viśeṣâbhāvāt. tasmād etau dvāv apîtarêtara-viśakalitāv aṅgī-karaṇârhāv iti naigamaḥ.

[nav_29.15] adhunā saṅgrahâbhiprāyo varṇyate. tatra saṅgṛhṇāty aśeṣa-viśeṣa-tiro-dhāna-dvāreṇa sāmānya-rūpatayā jagad ādatta iti saṅgrahaḥ. ayaṃ hi manyate: bhāva-lakṣaṇa-sāmānyād vyatiricyamāna-mūrtayo vā viśeṣāḥ parikalpyerann, avyatiricyamāna-mūrtayo vā, gaty-antarâbhāvāt. tatra yady ādyaḥ pakṣas, tadā niḥsvabhāvatāṃ te svī-kuryur, bhāva-vyatirekitvād, gagana-kusumâdivat. atha dvitīyaḥ kalpas, tarhi bhāva-mātram āpadyante. tathā hi: bhāva-mātraṃ viśeṣās, tad-avyatiriktatvād, iha yad yato 'vyatiriktaṃ tat tad eva bhavati, tad yathā -- bhāvasyâiva svarūpam, avyatirekiṇaś ca viśeṣā, atas tad-rūpā eva. nanu ca yadi bhāva-mātram eva tattvaṃ tadā tasya sarvatrâviśeṣād ya ete pratiprāṇi-prasiddhāḥ stambhêbha-kumbhâmbho-rūhâdi-viśiṣṭa-vastu-sādhyā vyavahārās te sarve 'pi pralayam āpadyerann, ato viśeṣā api vivikta-vyavahāra-hetavo 'bhyupagantavyāḥ. nâitad asti, vyavahārasyânādy-avidyā-bala-pravartitatvāt, tena pārāmarthika-pramāṇa-pratiṣṭhita-tattva-pratibandhâbhāvāt. kiṃ ca, viśeṣâgraho viśeṣeṇa tyājyo, viśeṣa-vyavasthāpaka-pramāṇâbhāvāt. tathā hi: bheda-rūpā viśeṣāḥ, na ca kiñcit pramāṇaṃ bhedam avagāhate, pratyakṣaṃ hi tāvad bhāva-sampādita-sattākaṃ tam eva sākṣat-kartuṃ yuktam, nâbhāvaṃ, tasya sakala-śakti-viraha-rūpatayā tad-utpādane vyāpārâbhāvād, anutpādakasya ca sākṣāt-karaṇe sarva-sākṣāt-karaṇa-prasaṅgāt, tathā ca viśeṣâbhāvāt sarvo draṣṭāsarva-darśīsyāt. aniṣṭam câitad bhavatāṃ, tasmād bhāva-grāhakam eva tad eṣṭavyam. sa ca bhāvaḥ sarvatrâviśiṣṭa iti tathâiva tena grāhyas, tad-uttara-kāla-bhāvī punar vikalpo ghaṭo 'yaṃ paṭâdir na bhavatîty evam-ākāro vyavahāraṃ racayann avidyā-mūlatvān na pramāṇaṃ, tan na pratyakṣād viśeṣâvagatiḥ. nâpy anumānâdeḥ, pratyakṣa-mūlakatvāc cheṣa-pramāṇa-vargasya, tasmāt sāmānyam eva paramârtho, na viśeṣā iti saṅgrahaḥ.

[nav_29.16] sāmprataṃ vyavahāra-matam ucyate. tatra vyavaharaṇaṃ vyavahriyate vânena laukikair abhiprāyeṇêti vyavahāraḥ. ayaṃ tu manyate: yathā loka-grāham eva vastv astu, kim anayâdṛṣṭâvyavahriyamāna-vastu-parikalpana-kaṣṭa-piṣṭikayā? yad eva ca loka-vyavahāra-patham avatarati tasyânugrāhakaṃ pramāṇam upalabhyate, nêtarasya, na hi sāmānyam anādi-nidhanam ekaṃ saṅgrāhâbhimataṃ pramāṇa-bhūmis, tathânubhavâbhāvāt, sarvasya sarva-darśitva-prasaṅgāc ca. nâpi viśeṣāḥ paramâṇu-lakṣaṇāḥ kṣaṇa-kṣayiṇaḥ pramāṇa-gocaras, tathā pravṛtter abhāvāt. tasmād idam eva nikhila-lokâbādhitaṃ pramāṇa-prasiddhaṃ kiyat-kāla-bhāvi-sthūratām ābibhrāṇam udakâharaṇâdy-artha-kriyā-nirvartana-kṣamaṃ ghaṭâdikaṃ vastu-rūpaṃ pāramārthikam astu, pūrvôttara-kāla-bhāvi-tat-paryāya-paryālocanā punar ajyāyasī, tatra pramāṇa-prasarâbhāvāt, pramāṇam antareṇa ca vicārasya kartum aśakyatvāt. avastutvāc ca teṣāṃ, kiṃ tad-gocara-paryālocanena? tathā hi: pūrvôttara-kāla-bhāvino dravya-vivartāḥ kṣaṇa-kṣayi-paramâṇu-lakṣaṇā vā viśeṣā na kañcana loka-vyavahāram uparacayanti, tan na te vastu-rūpā, loka-vyavahārôpayogināṃ eva vastutvād iti vyavahāraḥ.

[nav_29.17] sāmprataṃ ṛjusūtrâbhiprāyaḥ kathyate. tatra rju praguṇam akuṭilam atītânagata-vakra-parityāgād vartamāna-kṣaṇa-vivarti-vastuno rūpaṃ sūtrayati niṣṭaṅkitaṃ darśayatîty ṛjusūtraḥ. tathā hy: asyâbhiprāyo -- 'tītasya vinaṣṭatvād anāgatasyâlabdhâtma-lābhatvāt khara-viṣāṇâdibhyo 'viśiṣyamāṇatayā sakala-śakti-viraha-rūpatvān nârtha-kriyā-nirvartana-kṣamatvam, artha-kriyā-kṣamaṃ ca vastu; tad-abhāvān na tayor vastutvam iti. vartamāna-kṣaṇâliṅgitaṃ ca punar vastu-rūpaṃ samastârtha-kriyāsu vyāpriyata iti tad eva pāramārthikam. tad api ca niraṃśam abhyupagantavyam, aṃśa-vyāpter yukti-riktatvād, ekasyâneka-svabhāvatām antareṇâneka-svâvayava-vyāpanâyogāt. aneka-svabhāvatâivâstv iti cen, na, virodha-vyāghrâghrātatvāt. tathā hi: yady ekaḥ svabhāvaḥ katham anekaḥ? anekaś cet katham ekaḥ? ekânekayoḥ paraspara-parihāreṇâvasthānāt; tasmāt svarūpa-nimagnāḥ paramâṇava eva parasparôpasarpaṇa-dvāreṇa kathañcin nicaya-rūpatām āpannā nikhila-kāryeṣu vyāpāra-bhāja iti ta eva svalakṣaṇaṃ, na sthūratāṃ dhārayat pāramārthikaṃ iti. kiṃ ca, pramāṇato 'rtha-vyavasthā, na ca pramāṇaṃ deśa-kāla-vyāpti-grahaṇe kiñcana pravartate, sarva-pramāṇānāṃ vartamāna-prakāśa-rūpatvāt. tathā hi: pratyakṣaṃ tāvad rūpâloka-manaskāra-cakṣur-lakṣaṇa-kāraṇa-catuṣṭayāl labdha-sattākaṃ vartamāna-kṣaṇa eva prakāśate, atīta-vartsyat-kṣaṇayor asannihitatvāt, tataś ca tat tat-kāla-sambaddham eva vastuno rūpaṃ sākṣāt-kartuṃ kṣamate na pūrvam aparaṃ vâsannidhānād eva. yadi punar vinaṣṭam api pūrva-kṣaṇa-varti-rūpamākalayet, tadā vinaṣṭatvâviśeṣān niravadhiḥ kṣaṇa-paramparā tatra pratīyeta, tathā ca sati saṅkalikayânādi-janma-paramparā-grāhi pratyakṣam anuṣajyeta. evam anāgata-kṣaṇa-grahaṇe 'pi yojyam; aniṣṭaṃ câitat, tasmāt tad vārtamānika-kṣaṇa-grahaṇa-dakṣam evêty abhyupagantavyam. nanu ca yadi kṣaṇa-bhaṅguratām arthâtmanām adhyakṣam avalokayati, tadā nīlatêva pratibhāsamānā sā vipratipatti-gocaraṃ na yāyād iti tad-viṣayo laukikānāṃ vyavahāraḥ pravarteta, na câitad asti, sthiratā-dvāreṇa vyavahāra-pravṛtter iti. atra pratividhīyate -- sākṣāt-kurvāṇā api kṣaṇa-vinaśvaratāṃ sadṛśâparâparôtpatti-vipralabdha-buddhayo mandā nâdhyavasyanty, anādi-kāla-prarūḍha-vāsanā-prabodha-samupajanita-mithyā-vikalpa-sāmarthyāc ca viparyasta-sthiratā-vyavahāraṃ pravartayanti, tan nâyam adhyakṣasyâparādho, 'pi tu pramātḥṇām eva. tathā ghanâkāro 'pi pratyakṣa-pṛṣṭha-bhāvi-mithyā-vikalpa-sandarśita eva, vivikta-darśane tat-pratibhāsâyogāt, kara-caraṇa-śiro-grīvâdayo hy avayavāḥ paraspara-vibhaktā eva tatra pratibhānti, na vyāpy-ākāro, na ca te 'pi svâṃśa-vyāpinaḥ pratibhānti, tad-avayavānām apîtarêtara-viśakalita-rūpāṇāṃ pratibhāsāt tāvad yāvat paramâṇava eva prathante, vyāpi-rūpasya vicārâkṣamatvād ity ukta-prāyam. nâpy anumānāt sthira-sthūra-vastu-siddhiḥ, pratyakṣa-parigṛhītaṃ hi sambandham āsādyânumānaṃ pravarteta, yadā ca tat kṣaṇa-bhaṅgura-viviktâṃśa-grahaṇa-cāturyam ābibhrad darśitaṃ tadânumānam api tat-pratibandha-mūlakaṃ tad-gocaram eva pāramparyeṇa pratiṣṭhāpayati, sva-pratibhāsino rūpasyâlīkatayā tat-pratiṣṭhāpana-dvāreṇâiva tasya prāmāṇyāt. nanu ca smaraṇa-pratyabhijñānâdīni sthira-sthūra-vastu-vyatirekeṇa nôpapadyante, pūrvam adṛṣṭe tad-abhāvāt, puruṣâdy-avayavināṃ smaraṇāt pratyabhijñānāc ca. nâitad asti, teṣām alīka-vāsanā-prabodhôtthāpitatvena prāmāṇyâyogāt. kiṃ ca, tāny api svayaṃ vartamāna-kṣaṇa eva prakāśante, viplava-vaśāt tu svarūpam eva vāsanā-sampāditâtītârtha-rūpatayā vyavasyanti, ghanâkāraṃ ca tasyâsantam adhyāropayanti; tan na tebhyo 'pi vyāpi-vastu-siddhiḥ. tasmād vyāpini rūpe pramāṇânavatārāt paraspara-viśliṣṭāḥ paramâṇava eva paramârthata iti rjusūtraḥ.

[nav_29.18] tad idam artha-svarūpa-nirūpaṇa-nipuṇānāṃ nayānāṃ matam upavarṇitam; adhunā śabda-vicāra-caturāṇām upavarṇyate. tatra trayāṇām api śabdâdīnām idaṃ sādhāraṇamākūtaṃ, yad uta śabda eva paramārtho nârthas, tasya tad-avyatiriktatvāt. pārthakyena vastutva-siddheḥ katham avyatireka iti cet, pramāṇād iti brūmaḥ. tathā hi: na vyatirikto 'rthaḥ śabdāt, tat-pratītau tasya pratīyamānatvād, iha yat-pratītau yat pratīyate tat tato 'vyatiriktaṃ bhavati, tad yathā -- śabde pratīyamāne tasyâiva svarūpaṃ, pratīyate ca śabde pratīyamāne 'rtho, 'to 'sau tato 'vyatirikta iti. agṛhīta-saṅketasya ghaṭa-śabda-śravaṇe 'pi ghaṭa-pratīter abhāvād vyatirikta iti ced, evaṃ tarhi viṣasya māraṇâtmakatvaṃ tad-ajñasya na pratibhātîti tat tato vyatiriktam āpadyeta, na câitad asti, tad-vyatirekâviśeṣeṇa guḍa-khaṇḍavad viṣasyâpy amārakatvâpatteḥ, sambandhasya ca vyatiriktena saha prāg evâpāstatvāt; tan nâbuddha-pramātṛ-doṣeṇa vastuno 'nyathātvam, anyathândho rūpaṃ nêkṣata iti tad-abhāvo 'pi pratipattavya iti. ye nirabhidhānā vartante 'rthās teṣāṃ śabdāt pārthakyena vastutva-siddhir iti cen, na, nirabhidhānârthâbhāvāt, kevalaṃ kecid viśeṣa-śabdaiḥ saṅkīrtyante, kecit sāmānya-dhvanibhir ity etāvān viśeṣaḥ syāt. yadi vā sakalârtha-vācakā viśeṣa-dhavanayo na santîti nâsty atra pramāṇam. tataś ca sarve 'rthā vidyamāna-sva-vācakā, 'rthatvād, ghaṭârthavad iti pramāṇāt sarveṣāṃ sva-vācakatvena pūrvôkta-yukteḥ śabdād apārthakya-siddhiḥ. tasmān na paramârthato 'rthaḥ śabdâtirikto 'sty, upacārataḥ punar laukikair aparyālocita-paramârthair vyavahriyate. asāv apy aupacārikaḥ śabdâtmako vârthaḥ pratikṣaṇa-bhaṅguraḥ svī-kartavyo, varṇānāṃ kṣaṇa-dhvaṃsitā-pratīter, ṛjusūtra-pratipādita-yukti-kalāpāc ca.

[nav_29.19] sāmpratam eteṣām eva pratyekam abhiprāyaḥ kathyate. tatra śabdo: rūḍhito yāvanto dhvanayaḥ kasmiṃścid arthe pravartante; yathêndra-śakra-purandarâdayaḥ, teṣāṃ sarveṣām apy ekam artham abhipraiti kila pratīti-vaśād, yathā śabdâvyatireko 'rthasya pratipādyate tathâiva tasyâikatvaṃ vânekatvaṃ vā pratipādanīyaṃ; na cêndra-śakra-purandarâdayaḥ paryāya-śabdā vibhinnârtha-vācitayā kadācana pratīyante, tebhyaḥ sarvadâivâikâkāra-parāmarśôtpatter, askhalad-vṛttitayā tathâiva vyavahāra-darśanāt. tasmād eka eva paryāya-śabdānām artha iti śabdaḥ, śabdyata āhūyate 'nenâbhiprāyeṇârtha iti niruktād ekârtha-pratipādanâbhiprāyeṇâiva paryāya-dhvanīnāṃ prayogād iti.

[nav_29.20] sāmprataṃ samabhirūḍha-matam upavarṇyate. tatra sam ekī-bhāvenâbhirohati vyutpatti-nimittam āskandati śabda-pravṛttau yo 'bhiprāyaḥ sa samabhirūḍhaḥ. ayaṃ hi paryāya-śabdānāṃ prativibhaktam evârtham abhimanyate, tad yathêndanād indraḥ, paramâiśvaryam indra-śabda-vācyaṃ paramârthatas, tadvaty arthe punar upacārataḥ pravartate, na vā kaścit tadvān, sarva-śabdānāṃ paraspara-vibhaktârtha-pratipādakatayâśrayâśrayi-bhāvena pravṛtty-asiddheḥ. evaṃ śakanāc chakraḥ, pūr-dāraṇāt purandara ity-ādi bhinnârthatvaṃ sarva-śabdānāṃ darśayati; pramāṇayati ca: paryāya-śabdā vibhinnârthāḥ, prativibhakta-vyutpatti-nimittakatvād, iha ye ye prativibhakta-vyutpatti-nimittakās te te bhinnârthāḥ, yathêndra-ghaṭa-puruṣa-śabdā vibhinnârthā, vibhinna-vyutpatti-nimittakāś ca paryāya-śabdā apy, ato 'bhinnârthā iti. yat punar avicārita-pratīti-balād ekârthâbhidhāyakatvaṃ pratipādyate tad ayuktam, atiprasaṅgāt. tathā hi: yadi yukti-riktā pratītir eva śaraṇī-kriyate tadā manda-manda-prakāśe davīyasi deśe sanniviṣṭa-śarīrā vibhinnā api nimba-kadambâśvattha-kapitthâdaya eka-tarv-ākāratām ābibhrāṇāḥ pratīyanta ity ekatayâivâbhyupagantavyāḥ. na câitad asti, vivikta-tat-svarūpa-grāhi-pratyanīka-pratyayôpanipāta-bādhitatvena pūrva-pratīter viviktānām eva teṣām abhyupagamāt, tan nâikârtha-vācino dhvanayaḥ santi, rūḍhiḥ punar avicārita-tad-arthānām iti samabhirūḍhaḥ.

[nav_29.21] sāmpratam evambhūtâbhiprāyaḥ pratipādyate. tatrâivaṃ-śabdaḥ prakāra-vacanas, tataś câivaṃ yathā vyutpāditas taṃ prakāraṃ bhūtaḥ prāpto yaḥ śabdaḥ sa evambhūtaḥ; tat-samarthana-pradhāno 'bhiprāyo 'py evambhūtas, tad-viṣayatvāt, viṣaya-śabdena ca viṣayiṇo 'bhidhānāt. ayaṃ hi yasminn arthe śabdo vyutpādyate sa vyutpatti-nimittam artho yadâiva vivartate tadâiva taṃ śabdaṃ pravartamānam abhipraiti, na sāmānyena. yathôdakâdy-āharaṇa-velāyāṃ yoṣid-ādi-mastakârūḍho viśiṣṭa-ceṣṭāvān eva ghaṭo 'bhidhīyate, na śeṣo, ghaṭa-śabda-vyutpatti-nimitta-śūnyatvāt, paṭâdivad iti. atītāṃ bhāvinīṃ vā ceṣṭām adhikṛtya sāmānyenâivôcyata iti cen, na, tayor vinaṣṭânutpannatayā śaśa-viṣāṇa-kalpatvāt; tathâpi tad-dvāreṇa śabda-pravartane sarvatra pravartayitavyo, viśeṣâbhāvāt. kiṃ ca, yady atīta-vartsyac-ceṣṭâpekṣayā ghaṭa-śabdo 'ceṣṭāvaty api prayujyeta, kapāla-mṛt-piṇḍâdāv api tat-pravartanaṃ durnivāraṃ syāt, viśeṣâbhāvāt, tasmād yatra kṣaṇe vyutpatti-nimittam avikalam asti tasminn eva so 'rthas tac-chabdena vācya ity evambhūtaḥ.

[nav_29.22] tad evam aneka-dharma-parītârtha-grāhikā buddhiḥ pramāṇaṃ, tad-dvārâyātaḥ punar eka-dharma-niṣṭhârtha-samarthana-pravaṇaḥ parāmarśaḥ śeṣa-dharma-svī-kāra-tiras-kāra-parihāra-dvāreṇa vartamāno nayaḥ, sa ca dharmāṇām ānantyād ananta-bhedas, tathâpi sarva-saṅgrāhakâbhiprāya-parikalpana-mukhenâivaṃ sapta-bhedo darśitaḥ. ayam eva ca svâbhipreta-dharmâvadhāraṇâtmakatayāśeṣa-dharma-tiras-kāra-dvāreṇa pravartamāṇaḥ parāmarśo durnaya-saṃjñām aśnute; tad-bala-prabhāvita-sattākā hi khalv ete para-pravādāḥ. tathā hi: naigama-naya-darśanânusāriṇau naiyāyika-vaiśeṣikau. saṅgrahâbhiprāya-pravṛttāḥ sarve 'py advaita-vādāḥ sāṃkhya-darśanaṃ ca. vyavahāra-nayânupāti prāyaś cārvāka-darśanam. ṛjusūtrâkūta-pravṛtta-buddhayas tāthāgatāḥ. śabdâdi-naya-matâvalambino vaiyākaraṇâdaya iti. athêttham abhidadhīthā, yathā: katham ete 'vadhāraṇa-dvāreṇa svakam arthaṃ samarthayantas tad-viparītaṃ nirākurvāṇā durnayatāṃ pratipadyanta ity, atrôcyate -- evaṃ pravṛttau nirgocaratvān, nirgocarasya nayatvâyogāt. tathā hi: nayati kenacid aṃśena viśiṣṭam arthaṃ prāpayati yo 'bhiprāyaḥ sa nayaḥ, svâbhipreta-dharmāc cheṣa-dharma-pratikṣepa-dvāreṇa tu pravṛtto na kiñcin nayaty, eka-dharmâliṅgitasya vastuno 'sambhavād, bahir antaś câneka-dharma-parikarita-svabhāvasya tasya pratibhāsāt, tad-apahnava-kāriṇāṃ kadabhiprāyāṇāṃ pratibhāsa-bādhitatvenâlīkatvāt.

[nav_29.23] tathā hi: yaḥ tāvan naigama-nayaḥ paraspara-viśliṣṭau sāmānya-viśeṣau pratyapīpadat, tad ayuktam. tayos tathā kadācana pratibhāsâbhāvāt. yac côktam: anuvartamānâikâkāra-parāmarśa-grāhyaṃ sāmānyaṃ yatra na tatra viśeṣa-pratibhāso, yatra ca viśiṣṭa-deśa-daśâvacchinna-bodha-nirgrāhyo viśeṣo na tatra sāmānyâvagatis, tad-vacana-mātram eva, dhava-khadira-palāśâdi-samasta-viśeṣâpasāraṇe vṛkṣatvâdi-sāmānya-pratibhāsâbhāvāt. dūrād viśeṣâgrahaṇe 'pi kevalaṃ tac cakāstîti cen, na, tatrâpy abhyantarī-bhūta-viśeṣa-pratibhāsāt, tad-virahe śaśa-viṣāṇa-rūpatvāt. evaṃ viśeṣā api na sāmānyād atyanta-vyatirekiṇaḥ pratibhānti, tan-nimagnānām eva teṣāṃ grahaṇād, itarathā sattāto 'tiricyamānā bhāvā niḥsvabhāvatām ātmasāt-kurvanti. tathā vṛkṣatvâdi-sāmānyebhyo 'pi bhedino vṛkṣâdayo na syus, tad-abheda-nibandhanatvāt tat-svarūpa-sthiteḥ. tasmāt tad eva saṃvedanam upasarjanī-kṛta-vaiṣamyaṃ pradhānī-kṛtâikâkāraṃ sāmānyaṃ gṛhṇātîty ucyate, nyak-kṛta-samatvam utkalita-nānātvaṃ punar viśeṣa-grahîti, samatva-nānātvayoḥ kathañcid bhedâbhedinoḥ parasparaṃ sarvârtheṣu bhāvāt, tad-abhāve tathā-vidha-pratibhāsânupapatteḥ. etena yad avādi "na câitau vibhinnāv api pratibhāsamānau sāmānya-viśeṣau kathañcin miśrayituṃ yuktāv" ity-ādi, tad apāstam avagantavyaṃ, vibhinnayoḥ pratibhāsâbhāvāt. vyavahāro 'pi sarvaḥ pradhānôpasarjana-dvāreṇa kathañcid itarêtarâvinirluṭhita-sāmānya-viśeṣa-sādhya eva; na hi sāmānyaṃ doha-vāhâdi-kriyāyām upayujyate, viśeṣāṇām eva tatrôpayogān, nâpi viśeṣā eva tat-kāriṇaḥ, gotva-śūnyānāṃ teṣāṃ vṛkṣâdy-aviśiṣṭatayā tat-karaṇa-sāmarthyâbhāvāt. kiṃ câtyanta-vyatireke sāmānya-viśeṣayor vṛkṣaṃ chindhîti coditaḥ kim iti tad-viśeṣe palāśâdauchedaṃ vidhatte? tatra tasya samavāyād iti cen, na, samavāya-grāhaka-pramāṇâbhāvād, bhāve 'pi viśliṣṭayor abheda-buddhy-utpādanâkṣamatvāt, tasyâpi vyatiriktatayā padârthântarâviśeṣān nityatvâikatva-sarva-gatatvâdibhiś ca sarvatra tat-karaṇa-prasaṅgāc ca. yat punar avādīr, yad uta: yadi sāmānyaṃ viśeṣa-niṣṭhaṃ, viśeṣo vā sāmānya-vyāptaḥ samupalabhyeta, tato viviktayos tayoḥ kvacid anupalambhād yo 'yaṃ vivikteṣu sāmānyeṣu viśeṣeṣu câbhidhānârtha-kriyā-lakṣaṇo vyavahāraḥ sa samastaḥ pralayaṃ yāyāl, lolī-bhāvena tad-vivekasya kartum aśakyatvāt, tad apy asamīcīnaṃ, yato yady api parasparâviviktayoḥ sāmānya-viśeṣayoḥ sarvatrôpalambhas, tathâpi yatrâiva pramātur arthitvaṃ tad eva sāmānyaṃ, viśeṣān vā pradhānī-kṛtya tad-gocaraṃ dhvanim artha-kriyāṃ vā pravartayatîtarasyâpy upasarjana-bhāvena tatra vyāpārāt, tad-vikalasyêtarasyâpi śaśa-viśāṇāyamānatayā kvacid anupayogāt. kiṃ câtyanta-vyatirekiṇi viśeṣebhyaḥ sāmānye vṛtti-vikalpôpalambha-nūtana-viśeṣa-sambandhâdi-dvāreṇa dūṣaṇa-mudgara-kadambakaṃ mūrdhani patad durviṣahaṃ syāt. tathā hi: tat teṣu kathaṃ varteta -- sāmastyenâikadeśena vā? sāmastya-pakṣe prativiśeṣaṃ parisamāptatayā sāmānya-bahutva-prasaṅgo, 'niṣṭaṃ câitad, ekatvâbhupagama-kṣateḥ. ekadeśena vartane punar yāvanto viśeṣās tāvantas tad-aṃśāḥ prasajanti, na câitad asti, sāmānyasya niravayavatvāt; sâvayavatve 'pi punas te 'bhinnā bhinnā vā. yady abhinnā viśeṣās, tarhy abhedinaḥ kiṃ nêṣyante, viśeṣâbhāvāt. bheda-pakṣe punas teṣv api tat kathaṃ varteta -- sāmastyenâikadeśena vêti? tad eva codyam alabdha-pariniṣṭham avatarati, tan nâtyanta-bhedino vṛttiḥ sambhavati. kiṃ ca, yady ekaṃ sāmānyaṃ bhedavat samasta-viśeṣeṣu varteta, tadâika-viśeṣôpalambha-kāle tad upalambhyate na vā? yady ādyaḥ pakṣas, tasyâikatayā sarvatrôpalambhāt, vyāpya-grahaṇâbhāve vyāpaka-grahaṇâsiddher, nikhila-tad-vyāpya-viśeṣa-grahaṇam āsajyeta, na câitad asti, puro-varti-viśeṣasyâiva sākṣāt-karaṇāc, cheṣa-viśeṣāṇām asannidhānāt; sannihita-viśeṣa-niṣṭham eva tad upalabhyate. tasyâiva tad-vyañjakatvād, itareṣāṃ tad-abhāvād iti cen nâika-svabhāvasya khaṇḍaśo vyañjanâyogāt sannihita-viśeṣa-vyañjitam eva tat sarvatra svabhāvântarâbhāvāt sarva-viśeṣa-gataṃ ca tad-rūpam, atas tad-darśanaṃ kena vāryeta. atha dvitīyaḥ kalpas, tathā sati yathâika-viśeṣôpalambha-samaye nôpalabhyate, tathā śeṣa-viśeṣôpalambha-kāle 'pi nôpalabhyeta, viśeṣâbhāvāt. atas tad-abhāva evôktaḥ syāt, kevalasyôpalambhâbhāvāt. upalambhe 'pi sva-svabhāva-sthiter viśeṣa-rūpatâpattiḥ. tathā cirantana-viśeṣa-vyavasthita-sattākaṃ tan nūtana-viśeṣôtpāde sati kathaṃ tena saha sambandham anubhavet? na tāvad viśeṣântarebhyas tad utpitsu-viśeṣa-deśaṃ gantum arhati, niṣkriyatvāt. nâpi tatrâivâbhavad, viśeṣôtpādāt prāk tad-deśe tad-upalambhâbhāvāt. nâpi viśeṣeṇâiva sahôtpadyate, nityatvān, nityasya côtpatti-virodhāt. athâitad-doṣa-parijihīrṣayā tat sakriyākam abhidhīyeta, tathâpi pūrva-vyakti-tyāgena vā nūtana-viśeṣa-deśam ākrāmet, tad-abhāvena vā? na tāvad adyaḥ pakṣaś, cirantana-vyaktīnāṃ sāmānya-vikalatayā tat-sambandha-sādhya-buddhi-dhvani-viraha-prasaṅgāt. na câitad asty, aparâpara-viśeṣôtpāde 'pi prācīna-vyaktiṣu tad-darśanāt. atha dvitīyaḥ kalpas, tad apy asambaddhaṃ, niravayavasya pūrva-vyakti-tyāga-vaikalye saty utpitsu-vyaktiṃ pratigamanâbhāvāt. sâvayava-pakṣasya punaḥ prāg evâpāstatvān, nâitad-abhyupagama-dvāreṇa parihāraḥ śreyān. anyac ca: vyatirikta-sāmānya-sambandhād yadi bhāvāḥ samānā, na svarūpeṇa, tadā sattva-sambandhāt prāg bhāvāḥ santo 'santo vā. santaś ced apārthakaḥ sattā-sambandho, 'nyathânavasthā prasajyeta, punaḥ-sattântara-sambandhânivāraṇāt. asantaś ced atyantâsatām api gaganâravindâdīnāṃ sattā-sambandhād bhāva-rūpatâpadyeta. evaṃ dravyatva-guṇatva-karmatva-gotvâdi-sāmānyeṣv api samastam etad vācyam, eka-yoga-kṣematvāt, tan na parasparam atyanta-vyatirekiṇau sāmānya-viśeṣau kathañcana ghaṭām āṭīkete. ata eva tat-samarthana-pravaṇas tat-tādātmya-pratikṣepako 'bhiprāyo nirālambanatvān naigama-durnaya-vyapadeśam āskandati, tādātmyôpekṣayâiva sāmānya-viśeṣa-vyatireka-samarthakasya naigama-nayatvād, vyatirekiṇor api tayor vastuni kathañcid bhāvād, itarathā vivakṣayâpi tathā darśayitum aśakyatvāt, pradhānôpasarjana-bhāvasya dvaya-niṣṭhatvāt, atyanta-tādātmye tat-kāriṇyā vivakṣāyā api nirgocaratā-prasaṅgāt. tasmāt kathañcid bhedâbhedināv evâitau, tad-anyatara-samarthakaḥ punar nirālambanatvād durnayatāṃ svī-karotîti sthitam.

[nav_29.24] tathā saṅgraho 'py aśeṣa-viśeṣa-pratikṣepa-mukhena sāmānyam ekaṃ samarthayamāno durnayaḥ, tad-upekṣā-dvāreṇâiva tasya nayatvāt, viśeṣa-vikalasya sāmānyasyâsambhavāt. tathā hi: yat tāvad uktaṃ -- yad uta "viśeṣāḥ sāmānyād vyatirekiṇo 'vyatirekiṇo vā. vyatireka-pakṣe niḥsvabhāvatvaṃ, niḥsattākatvāt. avyatireka-pakṣe bhāva-mātraṃ, tad-avyatiriktatvāt, tat-svarūpavad" iti -- tad ayuktaṃ, viśeṣa-vādino 'py evaṃ-vidha-vikalpa-sambhavāt. tathā hi: viśeṣebhyaḥ sāmānyaṃ vyatiriktam avyatiriktaṃ vā. vyatiriktaṃ cen, na tarhi sāmānyaṃ, sva-svarūpa-vyavasthitatayā viśeṣa-rūpatvāt. avyatiriktaṃ cet, tathâpi na sāmānyaṃ, viśeṣâvyatiriktatvād eva tat-svarūpavat. yad apy avādy -- "anādy-avidyā-bala-pravṛtto viśeṣa-vyavahāras, tāttvikaṃ sāmānyaṃ" -- tad api vacana-mātram eva, yukti-riktatvāt, sāmānyam evânādy-avidyā-darśitaṃ, viśeṣāḥ punaḥ pāramārthikā iti viśeṣa-vādino 'pi vadato vaktra-bhaṅgâbhāvāt. yat punar viśeṣa-grāhaka-pramāṇâbhāvaṃ pratipādayatâbhyadhāyi, yad uta "pratyakṣaṃ bhāva-sampādita-sattākaṃ tam eva sākṣāt-karoti nâbhāvaṃ, tasyânutpādakatvād" ity-ādi, tad ayuktataraṃ, yataḥ kenêdaṃ bhavato 'tyanta-suhṛdā niveditaṃ: "bhāva eva kevalaḥ pratyakṣam utthāpayati, na punar abhāvo 'pi" [iti]? abhāva-vyāpārâbhāva-pratipādaka-yukti-kalāpenêti ced mugdha-vipratārito 'si, tad-vyāpārâbhāvâsiddheḥ, sad-asad-rūpa-vastunaḥ samasta-kriyāsu vyāpārād, bhāva-tādātmyena vyavasthitasyâbhāvasya vyāpāre virodhâbhāvāt. kathaṃ bhāvâbhāvayos tādātmyaṃ, virodhād? iti cen, na, pramāṇa-prasiddhe virodhâbhāvāt. tathā hi: ghaṭâdikaḥ padârthâtmā svarūpeṇa san, na paṭâdi-rūpeṇâpîti bhāvâbhāvâtmakaḥ. yadi punaḥ kathañcin nâbhāvâtmakaḥ syāt, tadā paṭâdi-rūpeṇâpi bhāvāt sarvâtmakaḥ prāpnoti. yuktam etad, ata eva bheda-prapañca-vilaya-siddhir iti cet, syād evâitad, yadi paṭâdy-abhāvâikântāc chūnya-vādino 'pi mano-ratha-pūraṇaṃ na syāt; tathā hi: paṭâdi-vivikto ghaṭo 'nubhūyate, na ca paṭâdy-abhāvo bhāvena saha tādātmyam anubhavati, tasmād abhāvâtmaka evâyam, evaṃ paṭâdayo 'pîtarêtarâpekṣayêti śūnyatvâpattiḥ. tasmāt svarūpam ābibhrāṇaṃ para-rūpebhyo vyāvṛttam eva vastu sarva-kriyāsu vyāpriyata iti bhāvâbhāvâtmakasyâiva vyāpāraḥ, svarūpa-dhāraṇasya bhāvatvāt, para-rūpa-vyāvartanasyâbhāvatvād iti. evaṃ sva-gocara-pratyakṣôtpādane 'pi vyāpriyate, tataś ca tad-rūpam eva tat sākṣāt-kuryād iti svarūpa-niyate para-rūpebhyo vyāvṛtta eva vastuni pratyakṣaṃ pravartate, taj-janyatvān, na bhāva-mātre, tasya kevalasya svarūpâvyavasthiter utpādakatvâyogāt. na ca janakatvād artho grāhyo janyatvād vā jñānaṃ grāhakam, atiprasaṅgād ity uktaṃ, kiṃ tarhy āvaraṇa-vicchedâder labdha-sattākaṃ grahaṇa-pariṇāmāj jñānaṃ gṛhṇāty, arthas tu sannidhānâder gṛhyate, sa cânuvartamāna-vyāvartamāna-rūpa eva pratīyata iti tathā-bhūto 'bhyupagantavyo, na kevala-sāmānya-rūpa iti. sad-asad-aṃśayoḥ katham ekatrâvasthānam iti cet, tādātmyenêti brūmaḥ. nanu tādātmye bhāva-mātram abhāva-mātraṃ vâpadyetêtarêtarâvyavatiriktatvād, itarêtara-svarūpavat, tan nôbhaya-rūpa-vastu-siddhiḥ. nâitad asti, tādātmyasya sambandhatvāt, sambandhasya ca dvaya-niṣṭhatvāt, tad-abhāve kasya kena sambandho, nirgocaratvāt? tasmād etau sad-asad-aṃśau dharmi-rūpatayâbhedinau, vastunaḥ sad-asad-rūpasyâikatvād, dharma-rūpatayā punar vivakṣitau bhedam anubhavataḥ, svarūpeṇa bhāvāt, para-rūpeṇa tv abhāvād iti. tad evaṃ pratyakṣe vivikta-vastu-grāhiṇi sakala-pramāṇa-praṣṭhe prasādhite śeṣa-pramāṇāny api tad-anusāritayā viviktam eva sva-gocaraṃ sthāpayantîti. tad-apalāpī kevala-sāmānya-pratiṣṭhāpakaḥ kad-abhiprāyaḥ saṅgraha-durnaya-vyapadeśaṃ svī-kurute, viśeṣâpekṣayâiva sāmānya-sthāpakasya saṅgraha-nayatvād iti.

[nav_29.25] tathā vyavahāro 'pi pramāṇa-prasiddhaṃ vastu-svarūpaṃ nihnuvāno yukti-riktam avicārita-ramaṇīyaṃ loka-vyavahāra-mārgânusāri samarthayamāno durnayatām ātmani nidhatte, loka-vyavahāra-prasādhakasyâpîtarâniṣṭau vyavasthānâbhāvāt. tathā hi: yad idaṃ kiyat-kāla-bhāvi sthūratām ābibhrāṇaṃ loka-vyavahāra-kāri ghaṭâdikaṃ bhavatas tāttvikam abhipretaṃ tan nâkasmikaṃ, kiṃ tarhi nitya-paramâṇu-ghaṭitam, itarathā niṣkāraṇatvena sarvadā bhāvâbhāva-prasaṅgāt. na te paramâṇavas tathā pratibhāntîti cen, nâta eva teṣām anumānataḥ siddhiḥ. yadi punar yad eva sākṣān na viśada-darśane cakāsti tat sakalam apalapyeta, hanta bahv idānīm apalapanīyaṃ, ghaṭâdi-vastuno 'py arvāg-bhāga-varti-tvaṅ-mātra-pratibhāsān madhya-para-bhāgâdīnām apalāpa-prasaṅgāt, tathā ca loka-vyavahāra-kāritâpi viśīryeta, tāvatā tad-asiddheḥ. athâtrânumāna-balena vyavahāra-kṣama-sampūrṇa-vastunaḥ sādhanam, evaṃ tarhi bhūta-bhāvi-paryāya-paramâṇu-sādhanam api kriyatāṃ, viśeṣâbhāvāt. tathā hi: yathā bāhya-tvaṅ-mātra-pratibhāse 'pi sarva-vastūnāṃ tāvatā vyavahārâbhāvān madhya-bhāgâdi-sādhanena sampūrṇāni tat-samarthāni tāni sādhyante, tathâiva kiyat-kāla-bhāvi-ghanâkāra-darśane 'py anādy-ananta-paramâṇu-tādādmya-vyavasthita-śarīrāṇi tāni sādhyantāṃ, tad-abhāve 'pi teṣām anupapatteḥ. tathā hi: vyavahārâvatāriṇo darśana-yogyasyâdya-paryāyasya tāvad atīta-paryāyânabhyupagame nirhetukatvaṃ, tatra côkto doṣaḥ. tad-utpādakânantara-paryāyêṣṭau punas taj-janaka-paryāyo 'py abhyupagantavya ity anādi-paryāya-paramparā siddhim adhyāsīta. tathā vyavahārâvatāri-vastu-paryanta-paryāyasya paryāyântarânutpādakatve balād avastutvam āḍhaukate, bhavan-nīter evârtha-kriyā-karaṇa-vaikalyāt. tad-utpādakatve punar asāv apy apara-paryāyôtpādaka ity ananta-paryāya-mālôpapadyate. tathā ghanâkāro 'pi viśada-darśanena sākṣāt-kriyamāṇo niṣpradeśa-paryantâvayava-vyatirekeṇa nôpapadyate, kara-caraṇâdy-avayavānāṃ khaṇḍaśo bhidyamānatayâvayavi-rūpatvāt, tad-avayavānām apy avayavântara-ghaṭitatvāt. paramâṇava eva paryantâvayavāḥ paramârthato ghanâkāra-hetavas; tad-abhāve punar ākasmiko 'sau sarvatrôpalabhyeta, na vā kvacid, viśeṣâbhāvāt. etena yad avādi: loka-vyavahārâvatāriṇaḥ pramāṇam anugrāhakam asti vastuno nêtarasyêty-ādi, tad api pratikṣiptam avagantavyaṃ, dṛśyamānârthânyathânupapattyâiva tat-sādhanāt. yat punar uktaṃ: "kiṃ teṣām atītânāgata-paryāya-paramâṇv-ādīnāṃ paryālocanena loka-vyavahārânupayogitayâvastutvād" ity-ādi, tad ayuktam, upekṣayā vārtamānika-vastuno 'nupayogitvenâvastutva-prāpteḥ, sarvasya sarva-lokânupayogitvāt. kasyacid upayogitayā vastutve teṣām api sā samasty eva, sarva-jña-jñānâdi-gocaratvād ity āstāṃ tāvat. tad evaṃ pramāṇa-prasiddhârthâpalāpitvād vyavahāro durnayaḥ, tad-upekṣayā vyavahārânupāti-vastu-samarthakasya vyavahāra-nayatvād iti.

[nav_29.26] atha ṛjusūtro 'pi dṛṣṭâpalāpenâdṛṣṭam eva kṣaṇa-kṣayi-paramâṇu-lakṣaṇaṃ vastu-svarūpaṃ paramârthatayā manyamāno durnayatām āskandati, dṛśyamāna-sthira-sthūrârthâpahnave nirmūlatayā svâbhipreta-vastu-samarthaka-parāmarśasyôtthānâbhāvāt. tathā hi: svâvayava-vyāpinaṃ kālântara-saṃcariṣṇum ākāraṃ sākṣāl lakṣayan paścāt kuyukti-vikalpena vivecayed, yad utâiṣa sthira-sthūro dṛśyamānaḥ khalv ākāro na ghaṭām iyarti. vicārâkṣamatvād ity-ādinā na ca dṛṣṭam adṛṣṭa-sandarśakaiḥ kuyukti-vikalpair bādhituṃ śakyaṃ, sarvatrânāśvāsa-prasaṅgāt. athâbhidadhīthā: "manda-manda-prakāśe pradeśe rajjau viṣa-dhara-bhrāntiḥ prāktanī yathôdīcīnena tan-nirṇaya-kāriṇā vikalpena bādhyate, tathêdam api sthira-sthūra-darśanaṃ kṣaṇa-kṣayi-paramâṇu-prasādhaka-parāmarśena, kim atrâyuktam?" nâitad asti, rajju-pratibhāsasyâiva prāk-pravṛtta-viṣa-dhara-bhrānty-apanoda-dakṣatvāt, tad-abhāve ca vikalpa-śatair api nivartayitum aśakyatvāt. atrâpy atīta-vartsyator vinaṣṭânutpannatayâsannihitatvāt, sthūrâvayavānāṃ ca svâvayaveṣu bhedâbheda-dvāreṇa paryālocyamānānām avasthānâbhāvāt kṣaṇa-kṣayi-paramâṇava eva pratibhānti, tataś ca pratibhāsa eva sthira-sthūra-darśanasya bādhaka iti ced, evaṃ tarhi pratibhāsasyôpadeśa-gamyatânupapattes, tathâiva vyavahāraḥ pravarteta. pāścātya-mithyā-vikalpa-viplavān na pravartata iti cen, nânyatrâpy asyôttarasya viplava-hetutvāt. tathā hi: dhavale jalajâdau pratibhāte 'pi nīlo 'yam adhyakṣeṇâvalokitaḥ; pāścātya-mithyā-vikalpa-viplavāt tu dhavalaḥ pratibhātîti bhavan-nyāyena śaṭhaḥ pratijānānaḥ kena vāryeta. tan na dṛṣṭâpalāpaḥ kartuṃ śakya iti sthira-sthūra-vastu-siddhis, tasyâiva darśanād, itarasya tad-darśana-dvāreṇa sādhyamānasyânumeyatvāt, tad-aniṣṭau tasyâpy asiddheḥ. etena sthira-sthūra-vastuno 'rtha-kriyā-viraha-pratipādanam api prativyūḍhaṃ, tathā-vidhasyâiva sarva-kriyāsu vyāpāra-darśanāt kṣaṇa-kṣayiṇo 'rtha-kriyā-niṣedhāc ca, yathôktaṃ prāk: "kṣaṇa-bhaṅguro hy arthâtmā svakṣane pūrvaṃ paścād vā kāryaṃ kuryād ity-ādi. kiṃ ca, sattva-puruṣatva-caitanyâdibhir bāla-kumāra-yuva-sthaviratva-harṣa-viṣādâdibhiś cânuvartamāna-vyāvartamāna-rūpasya sarvasya vastunaḥ pratīter dravya-paryāyâtmakatvam, abhedasya dravyatvād, bhedasya paryāya-rūpatvād iti. tataś ca bhūta-bhāvi-kṣaṇayor asannidhāna-dvāreṇa vārtamānika-kṣaṇasyâivârtha-kriyā-kāritva-pratipādanaṃ nâsmād-bādhā-karaṃ, paryāyāṇāṃ krama-bhāvitayā vartamāna-paryāyâliṅgitasyâiva dravyasyârtha-kriyā-karaṇa-caturatvāt. [na] kevalaṃ tat tri-kāla-vyāpi, draṣṭâpi dravya-rūpatayā tathā-bhūta eva. tataś ca kṣaṇika-paryāya-tiro-dhāna-dvāreṇa tad-rūpa-saṅkalanāt sthiram evêdaṃ samasta-kriyāsu vyāpriyata iti pratīti-vīthim avatarati, sthairyasyâpi tāttvikatvāt, kṣaṇika-paryāyāṇāṃ vidyamānānām apy agrahaṇāt, prākṛta-loka-jñānasyâvaraṇa-kṣayôpaśamâpekṣitayā katicid-aṃśa-viṣayatvāt. yadi punar dravya-buddhiḥ paryāya-paramparā-darśana-balâyātatvād atāttvikī kalpyeta, tadā pūrva-paryāyasyôttara-paryāyôtpādane sânvayatvaṃ niranvayatvaṃ vā vaktavyaṃ, gaty-antarâbhāvāt. sânvayatve dravyaṃ paryāyântareṇâbhihitaṃ syān; niranvayatve punar nirhetutayôttara-paryāyânutpāda-prasaṅgaḥ. tan nôbhaya-rūpa-vastu-vyatirekeṇârtha-kriyā-siddhiḥ. na cârtha-kriyā vastu-lakṣaṇaṃ, śabda-vidyut-pradīpâdi-carama-kṣaṇānāṃ kṣanântarânārambhakatvenâvastutva-prāptes, tad-avastutve punar upāntya-kṣaṇasyâpi vastuni vyāpārâbhāvād; evaṃ yāvat sarva-kṣaṇānāṃ saṅkalikayā vastutvam. atha kṣaṇântarânārambhe 'pi sva-gocara-jñāna-janakatvam artha-kriyā parikalpyeta, tathā saty atīta-bhāvi-paryāya-paramparâpi yogi-jñāna-gocaratāṃ yātîti vastutvaṃ svī-kuryāt. tan nârtha-kriyā vastu-lakṣaṇam, api tûtpāda-vyaya-dhrauvya-yuktatā, pramāṇa-pratiṣṭhitatvāt. utpāda-vyayau dhrauvyena saha viruddhāv iti cet, kuto 'yaṃ virodhaḥ: pramāṇād apramāṇād vā? na tāvad ādyaḥ pakṣaḥ, sarva-pramāṇānāṃ bahir antaś ca tathā-vidhā-vastu-dyotana-paṭiṣṭhatayā prasādhitatvāt. nâpi dvitīyo, 'pramāṇasyâkiñcit-karatvāt. etena sthūratā-dūṣaṇam api pratikṣiptaṃ, pratibhāsa-hatatvāt, tad-apahnavena virodhôdbhāvanasya nirmūlatayā pralāpa-mātratvāt. yat punar vartamāna-prakāśa-rūpatayā tat-sambaddha-vastu-grāhitvaṃ sarva-pramāṇānām udagrāhi, tad ayuktaṃ, teṣām ekântena vārtamānikatvâsiddheḥ, kathañcid ātmā-vyatirekitvāt, tasya ca kāla-traya-vyāpakatvāt, tad-rūpatayā teṣām apy avasthānāt. tataś câtmano 'rtha-grahaṇa-pariṇāma-rūpatvāt, sarva-pramāṇānāṃ pariṇāminy eva vastuni vyāpāro, na kṣaṇike. na câtītânāgata-kṣaṇa-varti-vastu-grahaṇe 'py anādy-ananta-janma-paramparā-grahaṇa-prasaṅga, āvaraṇa-viccheda-sāpekṣatvāt, tasyâiva paramârthataḥ saṃvedanâvir-bhāvântara-kāraṇatvād, grāhyâder bahir-aṅgatvāt. sāmastyena punar āvaraṇa-vilaye sati samasta-vastu-vistārânādy-ananta-kṣaṇa-paramparā-grahaṇa-prasaṅgo na no bādhā-kārîṣṭatvāt. tad eka-deśa-kṣayôpaśame punas tad-anusāriṇī bodha-pravṛttir iti kiyat-kāla-bhāvini sthūre vastuni prākṛta-loka-jñānāni pravartante, na sampūrṇe. na ca tāny alīkāni, tad-grāhyâṃśasyâpi vastuni bhāvāt, tāvatâiva vyavahāra-siddher iti. yac côktaṃ: kṣaṇikatāṃ gṛhṇanto 'pi sadṛśâparâparôtpatti-vipralabdhatvān mandā nâdhyavasyanti, mithyā-vikalpa-vaśāt sthiratā-vyavahāraṃ ca pravartayanti, tad ayuktaṃ, bhavad-ākūṭena sādṛśyâbhāvāt, tad-abhāve tad-utpādyâbhimata-bhrānter nirbījatayôtpatter asambhavāt. tathā sthiratâropo 'pi kvacid gṛhīta-sthiratvasyâiva yukto nânyathā, yathā dṛṣṭa-viṣa-dharasya manda-prakāśe rajju-darśane viṣa-dharâropaḥ. na ca bhavatāṃ kadācana sthiratā pratīti-gocara-cāritām anubhavati, tat kathaṃ pratikṣaṇam udayâpavarga-saṃsargiṇi sakale vastuni pratyakṣeṇâvalokite 'pi tad-āropa iti. tasmāt tiro-hita-kṣaṇa-vivartam alakṣita-paramâṇu-vaiviktyaṃ vastu sarva-sāṃvyavahārika-pramāṇair gocarī-kriyata iti tat-tiras-kāra-dvāreṇâdṛṣṭa-kṣaṇa-kṣayi-paramâṇu-pratiṣṭhāpako 'bhiprāya ṛjusūtra-durnaya-saṃjñām aśnute, tad-upekṣayâiva tad-darśakasya nayatvād iti.

[nav_29.27] tathā śabdâdayo 'pi sarvathā śabdâvyatirekam arthasya samarthayanto durnayās, tat-samarthanârtham upanyastasya tat-pratītau pratīyamānatva-lakṣaṇasya hetor anaikāntikatvāt. tathā hi: nâyam ekânto yat-pratītau yat pratīyate tat tato 'vyatiriktam eva, vyatiriktasyâpi pāvakâder anyathânupapannatva-lakṣaṇa-sambandha-balād dhūmâdi-pratītau pratīyamānatvāt. evaṃ śabdo 'pi vyatiriktam apy arthaṃ vācakatvāt pratyāyayiṣyaty, avyatirekasya pratyakṣâdi-bādhitatvāc, chabdād vivekenâivânubhūyamānatvāt. asmiṃś ca hetāv anaikāntike sthite sarvârthānāṃ sasva-vācakatva-sādhana-dvāreṇa śabdâvyatireka-sādhanam api dūrâpāstam eva. na câtrâpi pratibandha-grāhi pramāṇaṃ -- yo yo 'rthas tena tena sasva-vācakena bhavitavyaṃ -- ghaṭâdi-dṛṣṭânta-mātrāt tad-asiddheḥ, kṣaṇikâlakṣya-dravya-vivartānāṃ saṅketa-grahaṇôpāyâbhāvenâbhilapitum aśakyatayânabhilāpyatva-siddheś ca. kṣaṇa-bhaṅguratā-pratijñānaṃ punar amīṣāṃ apy ṛjusūtravan nirasitavyam. tathā pratyeka-matâpekṣayâpi svâbhipretaṃ pratiṣṭhāpayantas tad-viparītaṃ śabdârthaṃ tiras-kurvāṇā durnayatām ātmasāt-kurvanti. etāvad dhi pramāṇa-pratiṣṭhitaṃ, yad uta vidhi-mukhena śabdo 'rthasya vācaka iti; na punar ayaṃ niyamo yathâyam asyâiva vācako nânyasya, deśa-kāla-puruṣa-saṅketâdi-vicitratayā sarva-śabdānām aparâparârtha-pratipādakatvenôpalabdher ananta-dharmatayâparâpara-yogyatā-dvareṇâparâparârthâbhidhāyakatvôpapatter, arthānām apy ananta-dharmatvād evâparâpara-śabda-vācyatvâvirodhāt, tathâivâvigānena vyavahāra-darśanāt, tad-aniṣṭau tal-lopa-prasaṅgāt. tasmāt sarva-dhvanayo yogyatayā sarvârtha-vācakā, deśa-kṣayôpaśamâdy-apekṣayā tu kvacit kathañcit pratītiṃ janayanti. tataś ca kvacid anapekṣita-vyutpatti-nimittā rūḍhitaḥ pravartante, kvacit sāmānya-vyutpatti-sāpekṣāḥ, kvacit tat-kāla-varti-vyutpatti-nimittâpekṣayêti na tatra prāmāṇikena niyatârthâgraho vidheyaḥ. ato 'mī śabdâdayo yadêtarêtarâbhimata-śabdârthôpekṣayā svâbhimataṃ śabdârthaṃ darśayanti, tadā nayās, tasyâpi tatra bhāvāt. paraspara-bādhayā pravartamānāḥ punar durnaya-rūpatāṃ bhajanti, nirālambanatvād iti.

[nav_29.28] nanu ca yady ekâika-dharma-samarthana-parāyaṇāḥśeṣa-dharma-tiras-kāra-kāriṇo 'bhiprāyā durnayatāṃ pratipadyante, tadā vacanam apy eka-dharma-kathana-dvāreṇa pravartamānaṃ sâvadhāraṇatvāc ca śeṣa-dharma-pratikṣepa-kāry alīkamāpadyate. tataś cânanta-dharmâdhyāsita-vastu-sandarśakam eva vacanaṃ yathâvasthitârtha-pratipādakatvāt satyaṃ; na câivaṃ vacana-pravṛttir, ghaṭo 'yaṃ śuklo mūrta ity-ādy ekâika-dharma-pratipādana-niṣṭhatayā vyavahāre śabda-prayoga-darśanāt, sarva-dharmāṇāṃ yaugapadyena vaktum aśakyatvāt, tad-abhidhāyakānām apyānantyāt. na câikâika-dharma-sandarśakatve 'py amūni vacanāny alīkāni vaktuṃ pāryante, samasta-śābda-vyavahārôccheda-prasaṅgāt, tad-alīkatve tataḥ pravṛtty-asiddher iti. atrôcyata -- iha tāvad dvaye vastu-pratipādakā, laukikās tattva-cintakāś ca. tatra pratyakṣâdi-prasiddham artham arthitva-vaśāl laukikās tāvan madhyastha-bhāvena vyavahāra-kāle vyapadiśyanti, yad uta nīlam utpalaṃ sugandhi komalam iti, na tu tad-dharmi-gata-dharmântara-grahaṇa-nirākaraṇayorādriyante, 'narthitvāt, tāvatâiva vivakṣita-vyavahāra-parisamāpteḥ. na ca tad-vacanānām alīkatā, śeṣa-dharmântara-pratikṣepâbhāvāt, tat-pratikṣepa-kāriṇām evâlīkatvāt. "sarvaṃ vacanaṃ sâvadhāraṇam" iti-nyāyāt teṣām api śeṣa-dharma-tiras-kāra-kāritva-siddher bhavan-nītyâlīkatâpadyata iti cen, na, avadhāraṇasya tad-asambhava-mātra-vyavacchede vyāpārād; yathâneka-puruṣa-sampūrṇe sadasi dvārâdau sthitasya kim atra devadattaḥ samasti nâstîti vā dolāyamāna-buddheḥ kenacid abhidhīyate -- yathā devadatto 'stîti. atra yady apy upanyasta-pada-dvayasya sâvadhāraṇatā gamyate, 'nyathā tad-uccāraṇa-vaiyarthya-prasaṅgāt, tathâpy avadhāraṇaṃ tad-asambhava-mātraṃ vyavacchinatti, na śeṣa-puruṣântarāṇi; nâpi para-rūpeṇa nāstitvaṃ, tad-vyavacchedâbhiprāyeṇa prastuta-vākya-prayogāt, prayoktr-abhiprāyâdi-sāpekṣatayâiva dhvaneḥ svârtha-pratipādana-sāmarthyāt. na ca vācya-vācaka-bhāva-lakṣaṇa-sambandhânarthakyaṃ, tad-abhāve prayoktr-abhiprāya-mātreṇa rūpasyâiva niyoktum aśakyatvāt. na ca samasta-dharma-yuktam eva vastu pratipādayad vacanaṃ satyam ity abhidadhmahe, yenâikâika-dharmâliṅgita-vastu-sandarśakānām alīkatā syāt, kiṃ tarhi sambhavad-artha-pratipādakaṃ satyam iti, sambhavanti ca śeṣa-dharmâpratikṣepe vacana-gocarâpannā dharmās; tasmāt tat-pratipādakaṃ satyam eva. yadā tu durnaya-matâbhiniviṣṭa-buddhibhis tīrthântarīyais tad-dharmi-gata-dharmântara-nirākaraṇâbhiprāyeṇâiva sâvadhāraṇaṃ tat prayujyate, yathânityam eva vastu nityam eva vêty-ādi, tadā nirālambanatvād alīkatāṃ prāpnuvat kena vāryeta? tattva-cintakāḥ punaḥ pratyakṣâdi-pramāṇa-siddham anekântâtmakaṃ vastu darśayanto dvedhā darśayeyus, tad yathā -- vikalâdeśena sakalâdeśena vā. tatra vikālâdeśo nayâdhīnaḥ, sakalâdeśaḥ pramāṇâyattaḥ. tathā hi: yadā madhyastha-bhāvenârthitva-vaśāt kiñcid dharmaṃ pratipipādayiṣavaḥ śeṣa-dharma-svī-karaṇa-nirākaraṇa-vimukhayā dhiyā vācaṃ prayuñjate, tadā tattva-cintakā api laukikavat sammugdhâkāratayâcakṣate, yad uta "jīvo 'sti kartā pramātā bhoktêty-ādi". ataḥ sampūrṇa-vastu-pratipādanâbhāvād vikalâdeśo 'bhidhīyate, naya-matena sambhavad-dharmāṇāṃ darśana-mātram ity arthaḥ. yadā tu pramāṇa-vyāpāram avikalaṃ parāmṛśya pratipādayitum abhiprayanti, tadâṅgī-kṛta-guṇa-pradhāna-bhāvâśeṣa-dharma-sūcaka-kathañcit-paryāya-syāc-chabda-bhūṣitayā sâvadhāraṇayā ca vācā darśayanti ‘syād asty eva jīva'; ity-ādikayā. ato 'yaṃ syāc-chabda-saṃsūcitâbhyantarī-bhūtânanta-dharmakasya sākṣād-upanyasta-jīva-śabda-kriyābhyāṃ pradhanī-kṛtâtma-bhāvasyâvadhāraṇa-vyavacchinna-tad-asambhavasya vastunaḥ sandarśakatvāt sakalâdeśa ity ucyate, pramāṇa-pratipanna-sampūrṇârtha-kathanam iti yāvat. tad uktaṃ: 
sā jñeya-viśeṣa-gatir naya-pramāṇâtmikā bhavet tatra /
sakala-grāhi tu mānaṃ vikala-grāhī nayo jñeyaḥ //


[nav_29.29] tad idam uktaṃ bhavati: naya-pramāṇâbhijñaḥ syād-vādī sakala-vikalâdeśāv adhikṛtya vastu-svarūpa-pratipipādayiṣayā yad yad brūte tat tat satyaṃ, sambhavad-artha-gocaratvāt. durnaya-matâvalambinaḥ punar ekânta-vādino yad yad ācakṣate tat tad alīkam, asambhavad-artha-viṣayatvād iti.

[nav_30.0] sāmpratam amum evârthaṃ draḍhayan siddhânte 'py ekâika-naya-mata-pravṛttāni sūtrāṇi na sampūrṇârthâbhidhāyakānîty, api tu tat-samudāyâbhiprāya-pravṛttam avikala-vastu-nivedakam iti darśayann āha:

nayānām eka-niṣṭhānāṃ pravṛtteḥ śruta-vartmani /
 sampūrṇârtha-viniścāyi syād-vāda-śrutam ucyate // na_30 //

[nav_30.1] iha trividhaṃ śrutaṃ, tad yathā -- mithyā-śrutaṃ naya-śrutaṃ syād-vāda-śrutaṃ ca. tatra śrūyata iti śrutam āgamaḥ. mithyâlīkaṃ śrutaṃ mithyā-śrutaṃ, tac ca durnayâbhiprāya-pravṛttaṃ tīrthika-sambandhi, nirgocaratvāt. tathā nayair hetu-bhūtaiḥ śrutaṃ naya-śrutam, etac cârhad-āgamântar-gatam evâika-nayâbhiprāya-pratibaddhaṃ, yathā "paḍuppaṇṇe neraïë viṇassaï" ity-ādy, ṛjusūtra-nayâbhiprāyeṇa kṣaṇikatvasyâpi tatra sambhavāt. tathā nirdiśyamāna-dharma-vyatiriktâśeṣa-dharmântara-saṃsūcakena syātā yukto vādo 'bhipreta-dharma-vacanaṃ syād-vādaḥ, tad-ātmakaṃ śrutaṃ syād-vāda-śrutam. tat kiṃ-bhūtam ucyata ity āha: sampūrṇo 'vikalaḥ sa câsāv arthaś ca tad-viniścāyi tan-nirṇaya-hetutvād evam abhidhīyate; paramârthataḥ punaḥ samasta-vastu-svarūpa-pratipādîty arthaḥ, śabdâtmakatvān, niścayasya bodha-rūpatvād iti. naya-śrutaṃ tarhi sampūrṇârtha-viniścāyi kasmān na bhavatîty āha: nayānāṃ naigamâdīnām eka-niṣṭḥānām eka-dharma-grahaṇa-paryavasitānāṃ śruta-vartmany āgama-mārge pravṛtteḥ pravartanān na tad ekâikâbhiprāya-pratibaddhaṃ sampūrṇârtha-viniścāyi, tat-samudāyasyâiva sampūrṇârtha-viniścāyakatvād ity-ākūṭam.

[nav_31.0] tad evaṃ naya-pramāṇa-svarūpaṃ pratipādyâdhunâśeṣa-naya-pramāṇa-vyāpakaṃ teṣāṃ tatra tādātmyenâvasthānāt pramātāram abhidhātukāma āha:

pramātā svânya-nirbhāsī kartā bhoktā vivṛttimān /
 sva-saṃvedana-saṃsiddho jīvaḥ kṣity-ādy-anātmakaḥ // na_31 //

[nav_31.1] tatra tri-kāla-jīvanāj jīvaḥ, prāṇa-dhāraka ātmêty arthaḥ, sa pramiṇotîti pramātā prameya-paricchedakaḥ. kiṃ-bhūtaḥ sann ity āha: svânyāv ātma-parau nirbhāsitum uddyotayituṃ śīlam asyêti svânya-nirbhāsī, sva-svarūpârthayoḥ prakāśaka iti yāvat. tathā karotîti kartā, bhuṅkta iti bhoktā, vivartanam aparâpara-paryāyeṣu gamanaṃ vivṛttiḥ pariṇāmaḥ, sā vidyate yasyêti vivṛttimān. sva ātmā saṃvedyate 'nenêti sva-saṃvedanaṃ tena samyak siddhaḥ pratiṣṭhitaḥ pratīto vā sva-saṃvedana-saṃsiddhaḥ. kṣitiḥ pṛthivy ādir yeṣāṃ tāni kṣity-ādīny, ādi-śabdād ambu-tejo-vāyv-ākāśāni gṛhyante; na vidyata ātmā svarūpam asyêty anātmakaḥ, kiṃ sva-svarūpâpekṣayā? na, kṣity-ādīnām anātmakaḥ kṣity-ādy-anātmakaḥ, kṣity-ādi-svarūpo na bhavatîty arthaḥ.

[nav_31.2] tatra jīvaḥ pramātêty-anena ye pāramārthikaṃ pramātāraṃ nâbhyupagacchanty, api tu vijñāna-kṣaṇa-paramparânubhava-bala-prabodhitânādi-prarūḍha-vāsanā-sampādita-sattākaṃ mithyā-vikalpa-parikalpitam apāramārthikaṃ taṃ manyante pratikṣaṇa-vilaya-vādinaḥ tān nirācaṣṭe, kṣaṇa-vilayasya prāg eva pratiṣiddhatvād, bahir antaś ca pariṇāmi-vastunaḥ prasādhanāt.

[nav_31.3] nanu ca ghaṭâdayas tāvad vināśam āviśanto dṛśyante, teṣāṃ ca vināśo lakuṭâdi-kāraṇa-kalāpenâvinaśvara-svabhāvānāṃ vā kriyeta, vinaśvara-svabhāvānāṃ vā. yady ādyaḥ kalpas tad ayuktaṃ, svabhāvasya pracyāvayitum aśakyatvāt, tasya niyata-rūpatvād, anyathā svabhāvatvâyogāt. athâivaṃ-bhūta eva tasya svabhāvaḥ sva-kāraṇa-balâyāto yad uta vināśa-kāraṇam āsādya vinaṅkṣyatîti brūṣe, tathâpi tad-vināśa-kāraṇa-sannidhānaṃ kiṃ yādṛcchikam uta tat-svabhāva-sampādyam eva. yadâdyaḥ kalpas, tadā sannihitasyâpi tat-pratyanīka-pratyayôpanipātena nivartanāt, tat-sannidhāpaka-hetūnāṃ api sva-sannidhāpaka-kāraṇa-kalāpa-sāpekṣatvāt, sannihitānām api pratidvandvinā nivartanād, yādṛcchikatvāc ca nâvaśyaṃ-bhāvi tat-sannidhānaṃ; tataś câsannihita-sva-vināśa-kāraṇa-kadambakaḥ kaścid ghaṭâdir na vinaśyed apy, aniṣṭaṃ câitat, sarva-kṛtakānāṃ vināśâvigānāt. atha dvitīyaḥ pakṣas, tathā sati paścād api tad-balād vināśa-hetavaḥ sannidhāsyantîti prathama-kṣaṇa eva sannidadhatu, tathâpi kṣaṇikatâivârthasya. sva-hetor eva niyata-kālāt parato 'yaṃ sva-vināśa-hetuṃ sannidhāpayiṣyatîty evaṃ-rūpo jāta iti cen, nâivam api kṣaṇa-bhaṅguratâyātā. tathā hi: sva-hetunā kilâsau varṣāt parataḥ sva-vināśa-hetu-sannidhāpana-kṣama-svabhāvo vyadhāyi; sa ca tasyôtpāda-kṣaṇād dvitīya-kṣaṇe svabhāvo 'sti vā na vā? asti cet, tathā sati punar varṣaṃ tena sthātavyam, evaṃ yāvad varṣôpāntya-kṣaṇe 'pi yadi tat-svabhāva evâsau tadâparam api varṣântaraṃ sthitir āpadyeta, tadā cânanta-kalpa-sthāyī-bhāvaḥ syād, apracyuta-varṣa-sthāyi-svabhāvatvād iti. atha dvitīya-kṣaṇe nâsti sa svabhāva iti brūṣe, hanta kṣaṇikatvam evâḍhaukate, 'tādavasthyasya tal-lakṣaṇatvāt. kiṃ ca, vināśa-hetur bhāvasya vināśaṃ vyatiriktam avyatiriktaṃ vā kuryāt? vyatirikta-karaṇe na kiñcit kṛtaṃ syāt, tataś ca bhāvas tādavasthyam anubhavet. tat-sambandhaḥ kriyata iti cen, na sambandhasya tādātmya-tad-utpatti-vyatiriktasya pratiṣedhāt. na cânayor anyataraḥ sambandho 'tra samasti, vyatirekiṇā sârddhaṃ tādātmyâyogād, anya-hetukasya paścād utpannasya tad-utpatti-vaikalyāt. tan na vyatirikto vināśaḥ kartuṃ yuktaḥ. avyatirikta-karaṇe punas tam eva bhāvaṃ vināśa-hetuḥ karotîti prāptam, avyatirekasya tad-rūpatā-lakṣaṇatvāt. na câsau kartavyaḥ, sva-hetor eva niṣpannatvāt, tat-karaṇe ca tasyâvasthānam eva syān, na pralayaḥ. tan nâvinaśvara-svabhāvānāṃ paścāt kathañcid api vināśaḥ kartuṃ śakyo, vinaśvara-svabhāvānāṃ punaḥ sva-hetu-balâyātatvāt prāg api pratikṣaṇa-bhāvī, na kāraṇântarâpekṣaḥ, svabhāvasya niyata-rūpatvāt; tasmāt prāṇity adyâpi pratikṣaṇa-vilaya iti.

[nav_31.4] atrôcyate -- satyam etat, kiṃ tu yathā vināśa-kāraṇâyogāt pratikṣaṇa-bhāvī vināśo bhavadbhiḥ pratipadyate, tathâiva sthity-utpattī pratikṣaṇa-bhāvinyau kiṃ na pratipadyete, tad-dhetūnām api vicāryamāṇānām ayogāt. tathā hi: sthiti-hetunā tāvat svayam asthira-svabhāvā bhāvāḥ sthāpyeran sthira-svabhāvā vā? na tāvat prathamaḥ pakṣaḥ kṣodaṃ kṣamate, svabhāvasyânyathā kartum aśakyatvāt, tasya pratiniyata-rūpatvāc, cetanâcetana-svabhāvavad, anyathā svabhāvatā-hāneḥ. dvitīya-pakṣe punaḥ svayaṃ sthira-svabhāvānāṃ kiṃ sthiti-hetunā? sthitir nêṣyata eva, tenânabhyupagatôpālambha evâyam iti ced, hanta hato 'sy, evaṃ hi bhāvāḥ kṣaṇa-mātram api na tiṣṭheyuḥ. kṣaṇa-bhāvinîṣyata evêti cet, sā tarhy asthiti-svabhāvānāṃ hetu-śatair api kartuṃ na pāryata iti brūmaḥ, tat-svabhāvatve punar hetu-vyāpāra-nairarthakyāt. ahetukā satī sakala-kālaṃ bhavatîti datto jalâñjaliḥ pratikṣaṇa-vilayasya. tathôtpāda-hetur api tat-svabhāvasyôtpattiṃ vidadhyād atat-svabhāvasya vā? na tāvad ādyaḥ pakṣaḥ kakṣī-kartuṃ yuktaḥ, svayam utpādakasyôtpādane vyāpriyamāṇo hi hetuḥ piṣṭaṃ pinaṣṭi, śaṅkhaṃ dhavalayati, tad-abhāve 'pi sva-yogyatayôtpatteḥ. nâpi dvitīyaḥ kalpo 'ṅgī-karaṇârhaḥ, svayam anutpatti-dharmakasyôtpādayitum aśakyatvād, anyathā śaśa-viṣāṇâdayo 'py utpādya-koṭim adhyāsīran, viśeṣâbhāvāt; tataś ca na kaścid atyantâbhāvaḥ syāt. tad yathā nirhetukatvān nāśaḥ pratikṣaṇa-bhāvī, tathâiva darśita-yukteḥ sthity-utpattī apîti trayâkrāntaṃ sakalaṃ vastu jātam abhyupagantavyaṃ; tathā sati jīvo 'pi jīvatva-caitanya-dravyatvâdibhiḥ sthemānaṃ ābibhrāṇa eva harṣa-viṣādâdibhir aparâparârtha-grahaṇa-pariṇāmaiś côtpāda-vyaya-dharmakaḥ pāramārthikaḥ pramātêti balāt siddhim adhyāste.

[nav_31.5] nanu ca yady utpāda-vyaya-sthitīnāṃ nirhetukatvāt sakala-kāla-bhāvitā bhavadbhiḥ sādhyate, tadânvaya-vyatirekābhyāṃ pratyakṣâdi-pramāṇa-prasiddhaḥ khalv ayaṃ tat-kāraṇa-kalāpa-vyāpāraḥ kathaṃ neyaḥ? na câyam apahnotuṃ śakyaḥ! tathā hi: kulālâdi-kāraṇa-vrāta-vyāpāre ghaṭâdayaḥ samupalabhyante, tad-abhāve ca nôpalambhyanta iti taj-janyā ity ucyante. sthitir api vināśa-kāraṇa-sannidhānāt prāk tad-balād eva, tathā nāśo 'pi mudgarâdi-sannidhānâsannidhānābhyāṃ sad-asattām anubhavaṃs tat-kṛtaḥ pratīyate, nâhetukaḥ. tat katham etad iti?

[nav_31.6] atrôcyate -- na vayaṃ sarvathā hetūnāṃ vyāpāraṃ vārayāmaḥ, kiṃ tarhi svayam utpāda-vyaya-sthity-ātmanā vivartamānasya dravyasya hetavas tad-viśeṣa-karaṇe vyāpāram anubhavanti, tenâiva sârddhaṃ teṣām anvaya-vyatirekânukaraṇa-darśanād, dṛṣṭasya câpahnave 'smākam apravṛttatvāt, pratīti-yukti-lakṣaṇa-dvaya-pakṣa-pātitvāt; kevalaṃ pratīti-vikalāṃ yuktiṃ yukti-vinākṛtāṃ vā pratītiṃ nâṅgī-kurmahe, 'sambhavad-artha-gocaratayā nirālambanatvāt tasyā ity āstāṃ tāvat.

[nav_31.7] svânya-nirbhāsîty-anena prāg-ukta-sva-parâbhāsi-pramāṇa-viśeṣaṇavan mīmāṃsakān parokṣa-buddhi-vādino yogâcārāṃś ca jñāna-mātra-vādinaḥ pratikṣipati, jñāna-jñāninoḥ kathañcid abhedena tad-ukta-nyāyâviśeṣād iti.

[nav_31.8] kartā bhoktêiti viśeṣaṇa-dvayena sāṃkhya-mataṃ vikuṭṭayati, kartā san bhoktâpîti kākvôpanyāsād, akartur bhogânupapatter, bhuji-kriyā-nirvartana-samarthasyâiva bhoktṛtvāt. japā-kusumâdi-sannidhāna-vaśāt sphaṭike raktatâdi-vyapadeśavad akartur api prakṛty-upadhāna-vaśāt sukha-duḥkhâdi-bhoga-vyapadeśo yuktas; tathā hi: prakṛti-vikāra-darpaṇâkāra-buddhi-saṅkrāntānāṃ sukha-duḥkhâdy-ātmakānām arthānāṃ puruṣaḥ sannidhāna-mātreṇa bhojako vyapadiśyate, "buddhy-adhyavasitam arthaṃ puruṣaś cetayata" iti-vacanād iti cen, na, kathañcit sakriyākatā-vyatirekeṇa prakṛty-upadhāne 'py anyathātvânupapatter, apracyuta-prācīna-rūpasya vyapadeśânarhatvāt, tat-pracyave ca prāktana-rūpa-tyāgenôttara-rūpâdhyāsitayā sakriyatvam āpatatîti-nyāyāt; sphaṭika-dṛṣṭânte 'pi japā-kusumâdi-sannidhānād andhôpalâdau raktatânāvir-bhavantī tatra punar āvir-bhavantī tasya tathā-vidhaṃ pariṇāmaṃ lakṣayaty, anyathândhôpalavat tatrâpi na prāduḥṣyāt. tan nâkriyasya bhoktṛtôpapadyata iti.

[nav_31.9] vivṛttimān ity-amunā tv ekânta-nityam apariṇāminaṃ naiyāyika-vaiśeṣikâdi-prakalpitaṃ pramātāraṃ nirasyati, sarvathâvicalita-rūpasyârtha-grahaṇa-pariṇāmânupapatteḥ. vyatirikta-jñāna-samavāyād ekânta-nityo 'pi pramiṇotîti cen, na, samavāyasya prāg eva pratikṣiptatvāt, sambandhântarasya ca vyatirekiṇā sākam anupapatter, anyatrânyathânupapannatvāt. na ca vyatirekiṇi jñāne tat samasti, tad-grāhaka-pramāṇâbhāvād, avyatirekânubhavasya ca tad-bādhakatvāt. kiṃ ca, yadi samavāya-balād ātmani jñānaṃ samavaiti, tadâtmanāṃ samavāyasya ca vibhutvād eka-rūpatvāc ca sarvâtmasu kiṃ na samavaiti, viśeṣâbhāvāt? tathā ca devadatta-jṭānena yajṭadattâdayo 'py artha-tattvaṃ buddhyeran. anyac ca vijṭānôdaya-samaye 'pi yādṛśaḥ prāg-avasthāyāṃ tādṛśa eva santiṣṭhamānaḥ prāg apramātā paścāt pramātêti bruvāṇaḥ khalûnmattatām ātmany āvir-bhāvayati, nâparam ity āstāṃ tāvat.

[nav_31.10] paścârddhena punar bhūta-vyatirekiṇaṃ sva-saṃvedana-pratyakṣa-nirgrāhyaṃ jīvaṃ darśayaṃś cārvāka-darśanaṃ tiras-kurute, jaḍâtmaka-bhūtâvyatireke hi tad-vilakṣaṇa-bodha-rūpa-harṣa-viṣādâdi-vivartânubhavâbhāva-prasaṅgāt. nanu ca kāyâkāra-pariṇatāni bhūtāny evâtma-vyatirekiṇīṃ cetanām utkālayanti; sā ca tathā-vidha-pariṇāma-pariṇateṣu teṣu santiṣṭhate, tad-abhāve punas teṣv eva nilīyata iti; tad-vyatirekânubhave 'pi na para-loka-yāyi-jīva-siddhir, iyatâiva dṛṣṭa-vyavahārôpapatteḥ. nâitad asti, dvayaṃ hi tāvad etat saṃyogam anubhavad upalababhyate -- paṭca-bhūtâtmakaṃ śarīraṃ cetanā ca. tatrâpi śarīraṃ bahir-mukhâkāreṇa bodhenârtha-rūpatayā jaḍam anubhūyate, cetanā punar antar-mukhâkāreṇa sva-saṃvedana-pratyakṣeṇa sākṣāt-kriyate; 'ta evâvyatireka-pakṣaḥ pratibhāsa-nirākṛtatvān nâśaṅkitaḥ. vyatirekiṇoḥ punaḥ prakāśamānayor yadi bhūtāny eva cetanām utkālayantîti bhavadbhiḥ parikalpyate, tadā cetanâiva bhavântarād utpatti-sthānamāyātā paṭca-bhūta-bhrānti-janakaṃ śarīraṃ nirvartayet, punar bhavântaraṃ yātukāmā muṭcet, tat tayâdhiṣṭhitaṃ gamanâdi-ceṣṭāṃ kuryāt, tad-viyuktaṃ punaḥ kāṣṭhavat tiṣṭhed iti jīva-sampādyam eva śarīraṃ, na punar asau tat-sampādya ity, etat parikalpanaṃ yuktataraṃ paśyāmaḥ, jīvasya cetanāvataḥ sakarmakatayâparâpara-bhava-bhramaṇâparâpara-śarīra-nirvartanayor upapadyamānatvāt. bhavântarād āgacchan utpatti-sthānaṃ jīvo 'dhyakṣeṇa nôpalabhyata iti ced, bhūtāny api tarhi kāyâkāra-dhāraṇa-dvāreṇa cetanām utkālayantîti pratyakṣeṇa nôpalakṣyanta iti samāno nyāhaḥ. atha kāyâkāra-pariṇateṣv eva bhūteṣu cetanôpalabhyate, nânyadêty-anyathânupapatti-vaśāt taj-janyêti parikalpyata, evaṃ tarhi mṛtâvasthāyāṃ kāyâkāram ābibhrāṇeṣv api nôpalabdhā, kāyâkāra-pariṇāmo vā kādācitkatayā hetv-antarâpekṣîty-anyathânupapatti-vaśād eva tan-nirvartana-kṣamā cetanā bhavântarâgata-jīva-sambandhinîti pratipadyāmahe. kiṃ ca, jīvas tāvat karma-caitanya-sambandhāc charīra-nirvartanârthaṃ pravarata iti yuktam evâitad, bhūtāni punaḥ kiṃ-bhūtāni cetanā-karaṇe pravarteran: sacetanāni niścetanāni vā? yady ādyaḥ kalpas, tato vikalpa-yugalam avatarati: tac caitanyaṃ tebhyo bhinnam abhinnam vā? yadi bhinnaṃ, tadā puruṣa-śarīravat tatrâpi bhūtaiḥ saha vartamānam api bhūta-vilakṣaṇam ātma-kāraṇam anumāpayatîti tad-avasthâiva jīva-siddhiḥ. athâbhinnaṃ, tathā sati samasta-bhūtānām aikyaṃ prasajaty, eka-caitanyâvyatiriktatvāt, tat-svarūpavat. nija-nija-caitanyâvyatirekīṇi bhūtāni tenâyam adoṣa iti cen, na, tat-sampādya-puruṣa-śarīre 'pi taj-janya-pañca-caitanya-prasaṅgāt. pañcâpi sambhūya bṛhat-puruṣa-caitanyaṃ bahavas tilā iva taila-ghaṭaṃ janayantîti cet, tat tarhi puruṣa-caitanyaṃ kiṃ teṣām eva saṃyogo yad vā tad-utpādyam, anyad eva? yady ādhyaḥ kalpas, tad ayuktaṃ, caitanyānāṃ parasparaṃ miśraṇâbhāvena saṃyoga-virodhād, itarathā bahu-puruṣa-caitanyāni sambhūya bṛhattama-caitanyântaram ārabheran. atha dvitīyaḥ pakṣas, tatrâpi teṣāṃ kim anvayo 'sti nâsti vā? yady asti, tad ayuktaṃ, prāgvat taj-janya-caitanya-pañca-rūpatâpatteḥ. atha nâsti, tad apy acāru, niranvayôtpādasya pramāṇa-bādhitatvāt. tan na sacetanāni bhūtāni cetanā-karaṇe vyāpāra-bhāñji bhavitum arhanti. nâpi niścetanāni, teṣām atyanta-vilakṣaṇatayā caitanyôtpāda-virodhād, itarathā sikatâdayas tailâdi-karaṇe vyāpriyeran. kiṃ ca, tat-samudāya-mātra-sādhyaṃ vā caitanyaṃ syād viśiṣṭa-tat-pariṇāma-sādhyaṃ vā. na tāvad ādyā kḷptir, ilā-jalânalânila-nabhas-tala-mīlane 'pi cetanânupalabdheḥ. dvitīya-vikḷptau punaḥ kiṃ tad vaiśiṣṭyam iti vācyam. kāyâkāra-pariṇāma iti cet, sa tarhi sarvadā kasmān na bhavati? kutaścid dhetv-antarâpekṣaṇād iti cet, tat tarhi hetv-antaraṃ bhavântarâyāta-jīva-caitanyam ity anumimīmahe, tasyâiva kāyâkāra-pariṇāma-sādhya-caitanyânurūpôpādāna-kāraṇatvāt, tad-virahe kāyâkāra-pariṇāma-sadbhāve 'pi mṛtâvasthāyāṃ tad-abhāvād gamanâdi-ceṣṭânupalabdheḥ; tan na kāyākāra-pariṇāma-janyaṃ caitanyam, api tu sa eva taj-janya iti yuktaṃ paśyāmaḥ. na pratyakṣād anyat pramāṇam asti, na ca tena para-loka-gamanâgamanâdikaṃ caitanyasyôpalakṣyate, tena dṛṣṭāny eva bhūtāni tat-kāraṇatayā kalpanīyānîti cen, na, kevala-pratyakṣa-pratikṣepeṇa pramāṇântarāṇāṃ prāg eva prasādhitatvāt, tathā ca bhūyāṃsy anumānāni para-lokânuyāyi-jīva-sādhakāni pravarteran. tad yathā -- tad-ahar-jāta-bālakasyâdya-stanâbhilāṣaḥ pūrvâbhilāṣa-pūrvako, 'bhilāṣatvād, dvitīya-divasâdi-stanâbhilāṣavat. tad idam anumānam ādya-stanâbhilāṣasyâbhilāṣântara-pūrvakatvam anumāpayad arthâpattyā para-loka-yāyi-jīvamākṣipati, taj-janmany abhilāṣântarâbhāvāt. evam anyad apy udāhāryam ity āstāṃ tāvat.

[nav_31.11] tad ayaṃ sva-para-prakāśakaḥ kartā bhoktā nityânityâtmako bhūta-vilakṣaṇaḥ sākṣāt-kṛta-katicin-nija-paryāyânumitânādy-ananta-kāla-bhāvi-nijânanta-paryāya-vivartaḥ pramāṇa-pratiṣṭhitaḥ pāramārthiko jīvaḥ sakala-naya-pramāṇa-vyāpakaḥ pramātêti sthitam.

[nav_32.0] sāmprataṃ paryanta-ślokena prakaraṇârtham upasaṃharann āha:

pramāṇâdi-vyavasthêyam anādi-nidhanâtmikā /
 sarva-saṃvyavahartḥṇāṃ prasiddhâpi prakīrtitā // na_32 //

[nav_32.1] pramāṇāni pratyakṣâdīny; ādi-śabdān naya-parigrahas, teṣāṃ vyavasthā pratiniyata-lakṣaṇâdi-rūpā maryādā, sêyam anantarôkta-sthityā prakīrtitêti saṃsargaḥ. kiṃ-bhūtêty āha: ādiḥ prabhavo, nidhanaṃ paryanto, na vidyete ādi-nidhane yasyâsau tathā-vidha ātmā svarūpaṃ yasyāḥ sânādi-nidhanâtmikā; sarva-saṃvyavartḥṇāṃ laukika-tīrthikâdi-bheda-bhinna-samasta-vyavahāravatāṃ prasiddhâpi rūḍhâpi, tad-aprasiddhau nikhila-vyavahārôccheda-prasaṅgāt, tad-ucchede ca vicārânutthāne na kasyacit tattvasya pratiṣṭhitiḥ. prakīrtitā saṃśabditâvyutpanna-vipratipanna-vyāmohâpohāyêti gamyate; pramāṇa-prasiddhe 'py arthe prabalâvaraṇa-kudarśana-vāsanâditaḥ keṣāñcid anadhyavasāya-viparyāsa-rūpa-vyāmoha-sadbhāvāt, tad-apanodârthaṃ ca sati sāmarthye karuṇāvatāṃ pravṛtter iti.

 syād-vāda-kesari-subhīṣaṇa-nāda-bhīter uttrasta-lola-nayanān prapalāyamānān /
 hetur nayâśrita-kutīrthi-mṛgān ananyatrāṇān vihāya jinam eti tam āśrayadhvaṃ // nav_32.1:1 //

 bhaktir mayā bhagavati prakaṭī-kṛtêyaṃ tac-chāsanâṃśa-kathanān na matiḥ svakīyā /
 mohād ato yad iha kiñcid abhūd asādhu tat sādhavaḥ kṛta-kṛpā mayi śodhayantu // nav_32.1:2 //

 nyāyâvatāra-vivṛtiṃ vividhāṃ vidhitsoḥ siddhaḥ śubho ya iha puṇya-cayas tato me / nityaṃ parârtha-karaṇôdyatam ā bhavântād bhūyāj jinêndra-mata-lampaṭam eva cetaḥ // nav_32.1:3 //

iti nyāyâvatāra-vivṛtiḥ samāptā //

kṛtir iyam ācārya-siddha-vyākhyānikasya tarka-prakaraṇa-vṛtter iti.