tatra mīmāṃsakāḥ prāhuḥ --- na ayaṃ sarva-artha-darśana-śakti-sampannaḥ puruṣo 'bhyupagamam arhati, atipatita-sakala-sādhaka-pramāṇa-sambhāvanā-bhūmitvāt sphuṭa-vividha-bādhakatvāc ca / tathā hi --- asya pratyakṣam anyad vā sādhakaṃ bhavet ? pratyakṣam api laukikaṃ yaugikaṃ vā ?

sarva-artha-darśana-śakti-śālinam avagamayatā hi deśa-kāla-svabhāva-viprakarṣa-vyavadhāna-juṣaḥ sarva eva arthās darśanaṃ śaktiś ca gocarayitavyāni / na ca vidyamāna-indriya-sannikarṣa-yogya-katipaya-viṣaya-niyata-vṛtter laukika-pratyakṣasya niravadhir ayaṃ mahimā saṃbhāvanā-bhūmir iti katham iva tad iha sādhanam iti manyemahi /

na api yogi-pratyakṣam asya sādhakam; yataḥ ---

tat khalu yogi-vijñānam aindriyakaṃ na vā ? aindriyakam api bahir-indriya-sambhavam āntara-karaṇa-janitaṃ vā ? bahir-indriyāṇi tāvat samadhigata-nija-viṣaya-sannikarṣa-sahakārīṇi tad-gocara-jñāna-jananāni iti jagati viditam / ato na rasana-ādibhir ajāta-ativṛtta-vyavahita-ādi-sakala-viṣaya-vedana-prasaṅgaḥ / na ca avidyamānair ajāta-ādibhiḥ saṃbhavati sannikarṣaḥ; tasya hy āśrayatvād āśraya-abhāve tad-asambhavāt / ato 'pekṣito 'rtha-sannikarṣaḥ / sahakāri-virahe katham indriyāṇy atīta-ādi-viṣaya-sākṣātkārāya kalperan ? / bhavati ca --- yad yat-sahakāri yat-kārya-jananam, tat tad-abhāve na taj janayati ; yathā kṣiti-salila-sahakāri aṅkura-kārya-janana-bījaṃ kṣity-ādy-abhāve 'ṅkuram / artha-sannikarṣa-sahakārīṇi bahir-indriyāṇi jñāna-jananāni iti tāny api na atīte 'nāgate va ārthe jñānaṃ janayanti iti na tad upajanitaṃ pratyakṣaṃ yathā-ukta-viṣaya-niyamam atikrāmati /

na apy antarakaraṇa-sambhavam, āntaragocara eva sukha-ādau sva-anta-svātantryāt / bāhya-viṣaya-mitiṣu ca manaso niraṅkuśa-karaṇatā-aṅgīkāre hi kṛtaṃ cakṣur-ādibhiḥ / ataś ca kaścid andho badhiro vā bhavet / bhavati ca atra vimati-padaṃ mano bahir-indriya-nirapekṣaṃ na bāhya-pratyakṣa-gocare pravartate, tatra tat-tantra-vṛttitvāt / yady atra yat-tantra-vṛtti na tat tan-nirapekṣaṃ tatra pravartate, yathā āloka-apekṣa-pravṛtti cakṣuḥ sva-gocare 'ndha-tamasa iti / na ca siddha-auṣadha-mantra-tapaḥ-samādhi-mahima-samāsādita-atiśayāni indriyāṇi kadācid apajahati samadhigata-viṣaya-niyamam iti sambhavati; sāṃsiddhika-sāmārtha-āvirbhāva-eka-phalatvāt teṣām, sāmarthyasya ca pratiniyamāt / na khalu suprayukta-bheṣa-ja-śata-vihita-saṃskāram api śrotraṃ rūpa-rasa-vibhāva-avagamāya kalpate / bhavati ca --- vivāda-adhyāsita-bāhya-abhyantara-karaṇa-pāṭava-atiśayo 'nullaṅghita-sīmā, aindriyaka-prakarṣatvāt, dṛśyamāna-tat-prakarṣavad ity aindriyakaṃ jñānaṃ na atīta-ādi gocarayati /

bhāvanā-prakarṣa-paryanta-janmanas tu saty api viśada-nirbhāsatve prācya-anubhava-gocarād anadhikam adhikaṃ va ādhyavasyataḥ smṛti-vibhrama-srotasor anyatara-āvarta-parivartinaḥ kutaḥ prāmāṇya-kūla-pratilabhaḥ ? kutastarāṃ ca pratyakṣataya ūttambhanam ? / pratyakṣasya vā sataḥ katham iva vidita-viṣaya-niyama-vyatikramaḥ ? atikrāmato vā kutaḥ pratyakṣatvam iti na viśva-anubhava-aiśvarya-śālini pratyakṣaṃ pramāṇam /

na api pramāṇa-antaram / tat khalv anumānam āgamo vā ? anumānam api viśeṣato dṛṣṭaṃ sāmānyato dṛṣṭaṃ vā ? tatra sakala-padavī-davīyasi bhavati na tāvat sva-lakṣaṇa-sākṣātkāra-pūrvaka-avinābhāva-avadhāraṇa-adhīna-udayatvād idam anumānam udetum alam / na hy anavagata-cara-huta-bhujas tad-avinābhāvitayā dhūmam anusandhātum īśate / na ca sarva-artha-nirmāṇa-sākṣātkāra-paṭīyasi liṅgaṃ sāmānyato dṛṣṭam api kiñcana labhate /

sarvaṃ hi kāryam upādāna-upakaraṇa-sampradāna-prayojana-saṃvedi-cetana-racitam avagataṃ ghaṭa-maṇika-gṛha-ādi / kāryaṃ ca vimati-padam avani-giri-mahā-arṇava-ādi iti tad api tathā-vidha-buddhimad-dhetukam adhyavasīyate / na ca kāryatvam asiddham iti vācyam, avayava-sanniveśa-ādibhir hetubhis tat-siddheḥ / iha ca anya-avayavibhyaḥ prabhṛti ā-dvyaṇukam akhilam avayavi krama-nihīyamāna-nānā-avayava-vyatiṣaṅga-viśeṣa-janitam avagatam ity antata upādānaṃ catur-vidhāḥ parama-aṇavaḥ prapañcasya / teṣām ādi-parispandasya tad-anuguṇa-adṛṣṭa-viśiṣṭa-tat-tat-kṣetra-jña-saṃyoga-asamavāyikāraṇaka iti upakaraṇam api samasta-kṣetra-jña-vartini dharma-adharma-lakṣaṇāny adṛṣṭāni / prayojanaṃ punas-tad-abhinirvartita-vicitra-artha-kriyā-kāraś cetana-upakāra-pakāra-bhedo 'payantaḥ / tad-upabhujasta eva kṣetra-jñāḥ sampradānam / na ca amī sva-samavāyināv api dharma-adharma-avalam avalokayitum iti tad-atirekī nikhila-bhuvana-nirmāṇa-nipuṇo 'dhikaraṇa-siddhānta-samadhigata-niratiśaya-sahaja-sakala-viṣaya-saṃvid-aiśvarya-śakty-atiśayaḥ puruṣa-dhaureyakaḥ kim iti na sāmānyato-dṛṣṭa-liṅgād anumīyate ?

tad idam avidita-anumāna-vṛttasya sva-mati-racita-tarala-tarka-ullasitam iti parihasanti mīmāṃsakāḥ / tathā hi --- kim idam eka-cetana-adhīnatvaṃ nāma abhipretaṃ tanu-bhuvana-ādeḥ ? / tad-āyattatvam iti cet;

na khalu śarīram eka-cetana-adhīna-utpatti-sthiti / ye hi yad-deha-adhīna-sukha-duḥkha-upabhoga-bhāginaḥ, bhavati hi tad-ucita-adṛṣṭa-śālināṃ sarveṣām eva teṣāṃ tad-dehina iva tad-utpatti-sthiti-nimittatvam / api ca śarīra-avayavinaḥ sva-avayava-samavāya-lakṣaṇā sthitir avayavy-atiṣaṅga-viśeṣād ṛte na cetayitāraṃ param apekṣate / yā punas tad-apekṣiṇī prāṇana-lakṣaṇā sthitiḥ, na sā pakṣīkṛte kṣity-ādau sambhavati iti sthitim api na eka-rūpāṃ pakṣa-sapakṣa-anuyāyinīm udīkṣāmahe / eka-cetana-adhīna-pravṛttitve tu prabala-bahu-jana-sarabhasa-prayatna-pracālyair upala-taru-ratha-ādibhir vyabhicāraḥ / ārabdhatvād eva ca etat-sādhya-siddha-abadhikam idam upādāna-viśeṣa-vacanam /

yuktaṃ ca etat --- yad-ubhaya-vādi-siddhānām eva cetanānāṃ kartṛtva-abhyupagamaḥ; lāghavāt / na ca upādāna-ādy-anabhijñatayā tat-pratikṣepaḥ /

adyavad eva viśvambhara-ādayaḥ krama-prāpta-āgantuka-upacaya-apacaya-eka-deśa-śālino na yugapad eva niravaśeṣa-vilaya-janana-bhāgina ity-antima-parama-aṇu-sākṣātkāro na kartṛ-bhāva-upayogī /

na khalu kulāla-ādayaḥ kumbha-ādi-kāryam ārabhamāṇās tad-upādāna-upakaraṇa-bhūta-mṛd-daṇḍa-cakra-ādi-kārya-utpādana-śaktiṃ sākṣātkṛtya tat tad ārabhante / yadi paraṃ śaktim aviduṣām abhilaṣita-sādhane tad-upādāna-ādi-vyavahāro 'nupapannaḥ, iha tu ---

api ca tad eva cetana-karṭrkaṃ jagati paridṛśyate, yad eva śakya-kriyaṃ śakya-jñāna-upādāna-ādi ca / na ca tathā mahī-mahīśvara-mahārṇava-ādi iti katham iva tat-tat-kāryatvam ? kathantarāṃ ca tad-upādāna-upakaraṇa-ādeḥ sākṣātkāra-gocaratā ? yādṛśaṃ hi kāryam upādāna-ādy-abhijña-pūrvakam avagataṃ ghaṭa-maṇika-ādi, tādṛśam eva hi tathā-vidha-buddhimad-dhetukatva-anumānāya prabhavati /

api ca anīśvareṇa parimita-śakti-jñānena vigrahavata ānavāpta-kāmena kṛtam avagataṃ ghaṭa-ādi-kāryam iti tathā-vidhaṃ boddhāram upasthāpayan hetur abhimata-puruṣa-sārvajñya-sarva-aiśvarya-ādi-viparyaya-sādhana-ādi-viruddhaḥ syāt / na ca evaṃ sati sarva-anumāna-vyavahāra-uccheda-prasaṅgaḥ śaṅkitavyaḥ / pramāṇa-antara-gocare hi liṅgini liṅga-balād āpatato viparīta-viśeṣāṃs tat-pramāṇam eva pratiruṇaddhi / iha punar atipatita-sakala-māna-antara-karma-bhāve sarva-nirmāṇa-nipuṇe siṣādhayiṣite yāvanto 'nvaya-vyatireka-avadhāritā-avinā-bhāva-bhājo dharmās tān apy aviśeṣeṇa upasthāpayati /

api ca ---

avāpta-kāmatvān na tāvad ātma-arthe sṛjati; pralaya-samaye pralīna-sakala-karaṇa-kalevara-ādi-bhoga-upakaraṇatayā ca cetanānāṃ duḥkha-abhāvād duḥkhi-darśana-janita-kṛpā-prayuktir api na asti iti vyāpaka-bhūta-sva-artha-kāruṇya-nivṛtter vyāpya-bhūtayā prekṣāvat-pravṛttya āpi nivartitavyam /

na ca upādāna-ādi-sākṣātkāriṇi eva kartṛtvam ity api niyamaḥ; upādānam upakaraṇaṃ ca aviduṣa evā atmano jñāna-ādiṣu kartṛtvāt /

ataḥ ---

prayogaś ca bhavati --- mahī-mahīdhara-ādi kāryaṃ na bhavati, prasiddha-kārya-vilakṣaṇatvāt, gaganavat; aśakya-darśana-upādāna-upakaraṇatvād vā, vyatirekeṇa ghaṭa-ādivat / parama-aṇavo na pratyakṣāḥ niratiśaya-sūkṣma-dravyatvāt, tatha aiva ghaṭa-ādivat / vimati-viṣayaḥ kāle na loka-śūnyaḥ, kālatvād idānīntana-kālavat / tanu-bhuvana-ādi-īśvara-kartṛkaṃ na bhavati kāryatvāt tadvad eva / īśvaraḥ kartā na bhavati prayojana-rahitatvād aśarīratvād vā mukta-ātmavad iti /

na cā idṛśa eva sanniveśaḥ kāryaḥ, na itara ity avayava-sanniveśa-viśeṣa-pratiniyataṃ rūpa-bhedam udīkṣāmahe / yat tu śakya-kriyaṃ śakya-jñāna-upādāna-upakaraṇaṃ ca kriyata iti, tad astu nāma / kin tu te kriyā-jñāna-śaktī kriyā-jñānābhyām eva samadhigamanīye / te ca kṣity-ādiṣu yathā-ukta-sādhana-bala-samupasthāpite iti na viśeṣaḥ prasiddha-prākāra-gopura-ādi-kāryebhyas tanu-bhuvana-ādeḥ / na ca etāvān eva kriyā-gocara iti viṣaya-niyamaḥ kaścit kriyāyā dṛṣṭaḥ; yena idam aśakya-kriyam adhyavasyema / siddhe ca kāryatve tad-upādāna-ādi-sakṣātkaraṇa-tad-adhiṣṭhāna-tat-preraṇa-nipuṇaḥ puruṣa-viśeṣaḥ sidhyaty eva /

adhiṣṭhānaṃ ca tat-pravṛtty-anuguṇa-saṅkalpavad-īśvara-sannikarṣaḥ, kṣetra-jñena iva sva-śarīra-ādau / sa ca dravyaiḥ saṃyoga-lakṣaṇaḥ, tad-guṇais tu saṃyukta-samavāya-rūpaḥ / pravṛttiś ca parama-aṇūnāṃ parispanda-lakṣaṇā; dharma-adharmayos tu phala-udaya-anukūla-tādṛśa-deśa-kāla-ādi-sahakāri-sahitatā / tābhyāṃ dharma-adharmābhyām eva phalam, cetana-anadhiṣṭhitānāṃ sarveṣām eteṣām acaitanyena akiñcitkaratvāt / na hi cetanena vardhakina ānadhiṣṭhitā vāsī deśa-kāla-ādi-sahakāri-śata-samadhigame 'pi yūpa-ādīny upādayitum alam / bīja-aṅkura-ādayas tu pakṣa-antarbhūtā iti tair vyabhicāra-vacanam anabhijñataya aiva śrotriyāṇām / etena sukha-ādibhir vyabhicāro 'pi pratyuktaḥ / na ca ubhaya-vādi-siddhatā-mātreṇa kṣetra-jñānām evā idṛśa-adhiṣṭhātṛtva-kalpanam ucitam; teṣāṃ sūkṣma-vyavahita-ādi-darśana-aśakter niścitatvāt / dṛṣṭa-anusāriṇī hi sarvatra kalpanā; na dṛṣṭa-virodhinī / na ca evam īśvarasya aśaktir niścitā; pramāṇa-antaratas tat-siddheḥ / yathā-udita-pramāṇa-balena sidhyan sāṃsiddhika-sarva-artha-darśana-tat-preraṇa-śakti-sampanna eva sidhyati; kāryatvasya samartha-kartṛ-pūrvakatvena pratibandhāt /

yat tu parimita-śakti-jñāna-anaiśvarya-ādy-āpādanād dharma-viśeṣa-viparīta-sādhanatvam udbhāvitam, tad atisthavīyaḥ, aprayojakatvāt teṣām / na hi kiñcit kriyamāṇaṃ kartur artha-antara-viṣayam asāmarthyam ajñānaṃ vā sva-utpattaye 'pekṣate; sva-sampādana-samartha-kartṛ-mātra-ākṣepāt kevala-vyatireka-asiddheḥ / tāvata aiva upapadyamāne kārya-udaye sambandhino 'kiñcitkarasya artha-antara-viṣayasya abhāvasya hetutva-kalpanā-anupapatteḥ / api ca kiṃ tad-itara-samasta-vastu-viṣayam ajñāna-ādi vyāpakam, uta katipaya-gocaram iti vivecanīyam / na tāvad aśeṣa-viṣayam, anupalabdheḥ / na khalu kumbha-kāraḥ kumbha-atireki kim api na vijānāti / atha katipaya-viṣayam ? tad api na, aniyata-viṣayatayā tasya tasya vyabhicāra-darśanāt / na ca asti kiñcid-vyavasthitam, yad avidyā-ādimān eva kartṛtām anubhavati /

na ca śarīriṇa aiva kartrā bhāvyam, śarīra-grahaṇena eva anaikāntyāt / na khalu śarīra-viśiṣṭas sann eva ayam ātmā śarīram upādatte, ayogino yugapad-aneka-śarīra-grahaṇa-ayogāt / pūrva-deha-parityāgena deha-antara-prāpaka-karma-prerita-prāṇa-sahāya eva deha-antaraṃ praviśati ity upapāditam ātma-cintāyām /

kiñcid ātmā śarīram adhitiṣṭhato 'dhiṣṭhāna-kriyā-karma-bhūtasya dehasya adhiṣṭhātṛ-daśa(deha?)-anupraveśo 'nupapannaḥ, yugapad eka-kriyāyām ekasya karma-kartṛtva-virodhāt / adhitiṣṭhāsita-deha-saṃyogavata eva tat-pravṛtty-anuguṇa-prayatna-yoga-lakṣaṇam adhiṣṭhānaṃ dṛṣṭam iti cet; astv eka-tattva(stva)-sambaddhasya adhiṣṭhāna-anupapatteḥ prerya-vastu-sambandhinā prerakeṇa bhavitavyam iti; na yato 'nyad apy adhiṣṭhīyamānaṃ māna-daṇḍa-ādi sva-sambandhina aiva adhiṣṭhīyate / tena adhiṣṭhāna-kriyā-apekṣita-adhiṣṭheya-pada-artha-sambandha-mātra-atirekeṇa deha-sambandho nāma aparo nā adartavyaḥ / asti cā iśvarasya api jagad-upādāna-upakaraṇais sambandha ity uktam eva /

atha sva-deha-vyatirikte vastuni pravṛtti-viśeṣa-karatvaṃ deha-dvāreṇa eva / dṛṣṭaṃ hi daṇḍa-cakra-ādiṣu kara-saṃyoga-ādinā kulāla-ādeḥ pravartayitṛtvam ity ucyeta; tad api na; abhidhyāna-mātreṇa eva para-śarīra-gata-gara-nirasana-c(v?)isāraṇa-darśanāt / katham asati śarīre para-preraṇa-ātmakaḥ saṅkalpa iti cet; kiṃ śarīraṃ saṅkalpayati, yena tad-abhāve na bhavet ? / karaṇam iti cen na; manasaḥ karaṇatvāt / kim asatī iśvarasya manaḥ ? bāḍham / nanv evaṃ vigraha-dharma-adharma-anāśvarya-ādayaḥ sādhāraṇa-dharmāḥ prāduḥṣyuḥ / ma aivam; kāryatva-ākṣipta-samartha-kartṛmattvād(-ttva-artha?) draḍhimna aiva apāsatvāt / manaso nitya-indriyatayā deha-apagame 'pi sambandha-abhyupagamād anaikāntikaś ca / yāvad dhi dṛṣṭa-anuguṇaṃ vyāptay-upayogi, tāvad anujñāyate / na ca asmad-āder manasa āpy acintya-racanasya aparyanta-vistārasya mahābhūta-bhautika-prapañcasya prādeśika-śarīrakaḥ kiñcij-jñaḥ puṇya-pāpa-paravaśa-gatir alaṃ nirmāṇāya ity aparimita-jñāna-aiśvarya-śaktiḥ śarīra-ādy-anapekṣaḥ saṅkalpād eva sakala-bhuvana-nirmāṇa-kṣamaḥ kartā siddhaḥ /

īdṛśena kartrā ghaṭa-ādiṣu kāryatvasya sambandho na dṛṣṭa iti cet; atigahana-giri-taṭa-adhiṣṭhānena atiprakṛṣṭa-adṛṣṭa-cara-indhana-nivaha-sambandhinā hutavaha-viśeṣeṇa mahānasa-ādau dhūmasya vā kiṃ sambandho dṛṣṭaḥ ? yena dhūma-viśeṣa-darśanād giri-śikhare tathā-vidha-agnir anumīyate / yādṛśo dhūmo yatra avagataḥ tatra eva tādṛśas tat-sampādana-samartho dṛṣtānta-bhūmāv aparidṛṣṭo 'pi sāmānya-vyāpti-balena pakṣa-dharmatā-vaśāt sidhyati iti cet; tad idam asmābhir abhidhīyamānaṃ kim iti na hṛdayam adhirohati bhavatām / iha api kāryatvaṃ samartha-kartṛ-pūrvakatvena ghaṭa-ādiṣu vidita-sambandha-niyamaṃ kṣtity-ādiṣu dṛśyamānaṃ sva-sampādana-samartham adṛṣṭa-pūrvam eva buddhimat-kartāram upasthāpayati / yatha aiva hi deśa-kāla-indhana-parimāṇa-ādi-viśeṣa-anādareṇa dhūmasya sva-udaya-anuguṇa-hutavaha-mātreṇa sambandha-niyamaḥ, tatha aiva anīśvaratva-akiñcij-jñatva-śarīritva-puṇya-pāpa-para-vaśatvam anuṣyatva-ādi-viśeṣa-prahāṇena kāryasya sva-nirmāṇa-samartha-buddhimat-kartṛ-mātreṇa sambandha-niyama-niścaya iti na kaścid-viśeṣaḥ /

api ca vibhu-dravya-saṃyoginaḥ parispandavataś ca sarvatra sparśavattva-avyabhicāre 'pi jñāna-sukha-ādi-nitya-dravya-viśeṣa-guṇa-anumita-ātma-saṃyogino manasaḥ katham iva sparśa-rahitatatvam ? kathaṃ ca vāyavīya-dravyasya mahima-guṇa-śālino niyata-adhiṣṭhāna-sparśanatva-niyama-darśane 'pi tvag-indriye tad-viparyayaḥ ? taijasasya vā rūpa-sparśayor anyattarasya vā prākaṭya-niyame 'pi rūpa-upalambha-sādhanata ānumita-taijasa-bhāvasya cakṣuṣo niyamena tad-ubhaya-anudbhava-abhyupagamaḥ ? / atha kārya-darśana-anumita-sad-bhāvānāṃ taijasa-ādi-bhāve 'pi tat-tad-viśeṣaṇāṃ yogya-anupalabdhi-bādhitatvāt tad-abhyupagame 'neka-niyama-bhaṅga-prasaṅgāc ca tatha ābhyupagamaḥ, hanta tarhi prakṛta-viṣaye 'pi prasañjita-dharma-viśeṣāṇām anupalambha-bādhā-viśeṣād aneka-niyama-darśana-vighāta-prasaṅgāc ca tatha ābhyupagama iti sarvaṃ samānam anyatra abhiniveśāt /

dṛśyante hi nītayaḥ / yathā vivāda-āspadaṃ parama-aṇv-ādi prekṣāvat-preritaṃ ca iṣṭate, acetanatvāt; yad acetanaṃ tat tathā, yathā tathā-vidhaṃ kanduka-ādi / tathā vivāda-adhyāsitā bāhya-abhyantara-pravṛttayaḥ prakṛty-upa-karaṇa-pratyakṣa-pūrvikāḥ kāryatvāt tadvad eva |