[INDOLOGY] Śrībhāṣya of Rāmānuja

[Harry Spier]

Dear James,
As per your request attached is the   Śrībhāṣya of Rāmānuja etext I sent
Ram-Prasad.  It is from Sanskrit Wikisource
https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D

I can't attest to its accuracy but it appears to have errors.  For example
right at the start it has:
*1.1.1   ataśśabdo vṛttasya hetubhāve |*
which according to the Melkote critical edition should be: *atrāyam
atha-śabda ānantarye bhavati| ataśśabdo vṛttasya hetubhāve |*

The devanagari attachment is from Sanskrit Wikisource. The transliteration
is my conversion.


Harry Spier


On Fri, Jul 31, 2026 at 11:57 AM Fitzgerald, James via INDOLOGY <
indology at list.indology.info> wrote:

> Dear Ram-Prasad,
>
> Thank you very much. On the occasions I wanted to see Rāmānuja's text (the
> whole of which I do not own), I was able to find only partial images of it
> online. I would much appreciate your sending me a digital version.
>
> With all best wishes, Jim Fitzgerald
> --
> James L. Fitzgerald
> Das Professor of Sanskrit, Emeritus
> Department of Classics
> Brown University
>
>
>
> On Fri, Jul 31, 2026 at 11:37 AM Ram-Prasad, Chakravarthi <
> c.ram-prasad at lancaster.ac.uk> wrote:
>
>> I can’t see any reason why the versions can’t be put on the list, if they
>> can be sent to individuals requesting the text through the list. But just
>> to be safe, I’ll leave it to those who originally sent those versions to
>> post them on the list. I’m assuming it’d be fine for me to send personally
>> to you, James, if you want them.
>> Best,
>> Ram
>>
>> *From: *Fitzgerald, James <james_fitzgerald at brown.edu>
>> *Date: *Friday, 31 July 2026 at 16:04
>> *To: *Ram-Prasad, Chakravarthi <c.ram-prasad at lancaster.ac.uk>
>> *Cc: *Indology <indology at list.indology.info>
>> *Subject: *[External] Re: [INDOLOGY] thank you re Ramanuja
>>
>> *This email originated outside the University. Check before clicking
>> links or attachments.*
>> Dear colleagues,
>>
>> Is there any reason that prevents sharing the copies of this text with
>> the whole list?
>>
>> Best, Jim Fitzgerald
>>
>> On Tue, Jul 28, 2026 at 5:14 AM Ram-Prasad, Chakravarthi via INDOLOGY <
>> indology at list.indology.info> wrote:
>>
>> My thanks to Elisa Freschi, Harry Spier and Madhav Sodum for e-texts of
>> the Sribhasya.
>> Best,
>> Ram-Prasad
>>
>> Chakravarthi Ram-Prasad FBA
>> Vice-President (Humanities)
>> The British Academy
>> Distinguished Professor of Comparative Religion and Philosophy
>> School of Global Affairs
>> Lancaster University
>> UK
>>
>> _______________________________________________
>> INDOLOGY mailing list
>> INDOLOGY at list.indology.info
>> https://list.indology.info/mailman/listinfo/indology
>>
>>
> _______________________________________________
> INDOLOGY mailing list
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śrībhāṣyam
1.1.1
akhilabhuvanajanmasthemabhaṅgādilīle vinatavividhabhūtavrātarakṣaikadīkṣe |

śrutiśirasi vidīpte brahmaṇi śrīnivāse bhavatu mama parasmin śemuṣī bhaktirūpā || 1 ||

pārāśaryavacassudhāmupaniṣaddugdhābdhimadhyoddhṛtām |

saṃsārāgnividīpanavyapagataprāṇātmasañjīvinīm ||

pūrvācāryasurakṣitāṃ bahumativyāghātadūrasthitā-

mānītāntu nijākṣaraissumanaso bhaumāḥpibantvanvaham ||

bhagavadvodhāyanakṛtāṃ vistīrṇāṃ brahmasūtravṛttiṃ pūrvācāryāssaṃcikṣiṣustanmatānusāreṇa sūtrākṣarāṇi vyākhyāsyante |

1.1.1 athā’to brahmajijñāsā || 1 ||

1.1.1

ataśśabdo vṛttasya hetubhāve | adhītasāṅgasaśiraskavedasyādhigatālpāsthiraphalakevalakarmajñānatayā sañjātamokṣā-bhilāṣasyā’nantāsthiraphalabrahmajijñāsā hyanantarabhāvinī | brahmaṇo jijñāsā - brahmajijñāsā, brahmaṇa iti karmāṇi ṣaṣṭhī "karttṛkarmaṇoḥ kṛtī"ti viśeṣavidhānāt | yadyapi sambandhasāmānyaparigrahepi jijñāsāyāḥ karmāpekṣatavena karmārthatvasiddhiḥ, tathāpyākṣepataḥ prāptādābhidhānikasyaiva grāhyatvātkarmaṇi ṣaṣṭhī gṛhyate | na ca "pratipadavidhānā ṣaṣṭhī na samasyata" iti karmaṇi ṣaṣṭhayāḥ samāsaniṣedhaḥ śaṅkanīyāḥ "kṛdyogā ca ṣaṣṭhī samasyata" iti pratiprasava-sadbhāvāt | brahmaśabdena ca svabhāvato nirastanikhiladoṣo’navadhikātiśayāsaṅkhayeyakalyāṇa-guṇagaṇaḥ puruṣo-ttamo’bhidhīyate | sarvatra bṛhattvaguṇayogena hi brahmaśabdaḥ, bṛhattvaṃ ca svarūpeṇa guṇaiśca yatrāna-vadhikātiśayaṃ sosya mukhyorthaḥ | sa ca sarveśvara eva, ato brahmaśabdastatraiva mukhyavṛttaḥ | tasmādanyatra tadguṇa-leśayogādaupacārikaḥ, anekārthakalpanāyogāt, bhagavacchabdavat | tāpatrayāturairamṛtatvāya sa eva jijñāsyaḥ | atassarveśvara eva jijñā-sākarmabhūtaṃ brahma | jñātumicchā - jijñāsā icchāyā iṣyamāṇapradhānatvādiṣyamāṇaṃ jñānamiha vidhīyate | mīmāṃsā-pūrvabhāgajñātasya karmaṇo’lpāsthiraphalatvāduparitanabhāgāvaseyasya brahmajñāna-syānantākṣayaphalatvācca, pūrvavṛttā-tkarmajñānādanantaraṃ tata eva hetorbrahma jñātavyamityuktaṃbhavati | tadāha vṛttikāraḥ- "vṛttātkarmādhigamādanantaraṃ brahmavividiṣā" iti | vakṣyati ca karmabrahmamīmāṃsayoraikaśāstryaṃ "saṃhitametacchārīrakaṃ jaiminīyena ṣoḍaśalakṣa-ṇeneti śāstraikatvasiddhiḥ"riti, ataḥ pratipipādayiṣitārthabhedena ṣaṭkabhedavadadhyāyabhedavacca pūrvottaramīmāṃsayorbhedaḥ|

mīmāṃsāśāstram - "athāto dharmajijñāsā" ityārabhya "anāvṛttiśśabdādanāvṛttiśśabdāt" ityevamantaṃ saṅgati-viśeṣeṇa viśiṣṭakramam | tathāhi- prathamaṃ tāvat "svādhyāyo’dhyetavya" ityadhyayanenaiva svādhyāya taccādhyayanaṃ kiṃ rūpaṃ ? kathaṃ ca karttavyam ? ityapekṣāyām "aṣṭavarṣaṃ brāhmaṇamupanīyata tamadhyāpayet" ityanena

"śrāvaṇyāṃ prauṣṭhapadyāṃ vā upākṛtya yathāvidhi | yuktaśchandāṃsyadhīyīta māsānviprorddhapañcamān ||"

ityādivrataniyamaviśeṣopadeśaiścapekṣitāni vidhīyante | evaṃ satsantānaprasūtasadācāraniṣṭhātmaguṇopetaveda-vidācāryopanītasya vrataniyamaviśeṣayuktasyācāryoccāraṇānūccāraṇarūpamakṣararāśigrahaṇaphalamadhyayanamityavagamte | adhyayanañca svādhyāyasaṃskāraḥ "svādhyāyo’dhyetavya" iti svādhyāyasya kamartvāvagamāt | saṃskāro hi nāma kāryāntarayogyatākaraṇam |

saṃskāryatvañca svādhyāyasya yuktam, dharmārthakāmamokṣarūpapuruṣārthacatuṣṭayatatsādhanāvabodhitvāt | jāpādinā svarūpeṇāpi tatsādhanatvācca | evamadhyayanavidhirmantravanniyamavadakṣararāśigrahaṇamātre paryavasyati | adhyayanagṛhītasya svādhyāyasya svabhāvata eva prayojanavadarthāvabodhitvadarśanāt | gṛhītātsvādhyāyādavagamya-mānāt prayojanavato’rthānāpātato dṛṣṭvā tatsvarūpaprakāraviśeṣanirṇayaphalavedavākyavicārarūpamīmāṃsāśravaṇe-’dhītavedaḥ puruṣaḥ svayameva pravarttate | tatra karmavidhisvarūpe nirūpite karmaṇāmalpāsthiraghalatvaṃ dṛṣṭvā adhyayana-gṛhītasvādhyāyopaniṣadvākyeṣu cāmṛtatvarūpānantasthiraphalāpātapratītestannirṇayaphalavedāntavicārarūpaśā-rīrakamīmāṃsāyāmadhikaroti | tathā ca vedāntavākyāni kevalakamarphalasya kṣayitvaṃ brahmajñānasya cākṣayaphalatvaṃ darśayanti "tadyatheha karmacito lokaḥ kṣīyate, evamevātra puṇyacito lokaḥ kṣīyate" "antavadevāsya tadbhavati" "nahyadhruvaiḥ prāpyate" "plavā hyete adṛḍhā yajñarūpāḥ" "parīkṣya lokān karmacitān brāhmaṇo nirvedamāyāt nāstyakṛtaḥ kṛtena tadvijñānārthaṃ sa gurumevābhigacchet samitpāṇiśśrotriyaṃ brahmaniṣṭhaṃ tasmai sa

vidvānupasannāya samyak praśāṃtacitāya śamānvitāya yenākṣaraṃ puruṣaṃ veda satyaṃ provāca tāṃ tattvato brahmavidyā"miti | provāca-prabrūyādityarthaḥ | "brahmavidāpnoti param" "na punamṛtyave tadekaṃ paśyati" "na paśyo mṛtyuṃ paśyati" "sa svarāḍ bhavati" "tamevaṃ vidvānamṛta iha bhavati nānyaḥpanthāayanāyavidyate" "pṛthagātmānaṃ praritāraṃ ca matvā juṣṭa-statastenāmṛtatvameti" ityādīni | nanu ca sāṅgavedādhyayanādeva kamarṇāṃ svargādi phalatvam, svargādīnāṃ ca kṣayitvaṃ brahmopāsanasyāmṛtatvaphalatvañca jñāyata eva | anantaraṃ mumukṣurbrahmajijñāsāyāmeva pravarttatām; kimarthā dharmavicārāpekṣā ? evaṃ tarhi śārīrakamāmāṃsāyāmapi na pravarttatām sāṅgādhyayanādeva kṛtsnasya jñātatvāt | satyam āpātapratītirvidyata eva, tathāpi nyāyānugṛhītasya vākyasyārthaniścāyakatādāpātapratītopyarthaḥ saṃśayaviparyayau nātivarttate; atastannirṇayāya vedāntavākyavicāraḥ karttavya iti cet; tathaiva dharmavicāropi karttavya iti paśyatu bhavān |

nanu ca brahmajijñāsā yadeva niyamenāpekṣate, tadeva pūrvavṛttaṃ vaktavyam | na dharmavicārāpekṣā brahmaji-jñāsāyāḥ, adhītavedāntasyānadhigatakarmaṇopi vedāntavākyārthavicāropapatteḥ | karmāṅgāśrayāṇyudgīthādyupā-sanānyatraiva cintyante, tadanadhigatakarmaṇo na śakyaṃ karttumiti cet, anabhijño bhavān śārīrakaśāstravijñānasya | asmin śāstre anādyavidyākṛtavividhabhedadarśananimittajanmajarāmaraṇādisāṃsārikaduḥkhasāgaranimagnasya nikhiladuḥkhamūlamithyājñānanirvahaṇāyātmaikatvavijñānaṃ pratipipādayiṣitam | asya hi bhedāvalambikarmajñānaṃ kvopayujyate ? pratyuta viruddhameva | udgīthādivicārastu karmaśeṣabhūta eva jñānarūpatvāviśeṣādihaiva kriyate, sa tu na sākṣātsaṅgataḥ, ato yatpradhānaṃ śāstraṃ tadapekṣitameva pūrvavṛttaṃ kimapi vaktavyam | bāḍham; tadapekṣitaṃ ca karmavi-jñānameva, kamarsamuccitājjñānādapavargaśruteḥ | vakṣyati ca "sarvāpekṣā ca yajñādiśruteraśvat" iti | apekṣite ca karmaṇyajñāte kena samuccayaḥ kena neti vibhāgo na śakyate jñātum, atastadeva pūrvavṛttam | naitadyuktam, sakala-

viśeṣapratyanīkacinmātrabrahmavijñānādevāvidyānivṛtteḥ; avidyānivṛttireva hi mokṣaḥ | varṇāśramaviśeṣasādhya-sādhanetikarttavyatādyanantavikalpāspadaṃ karma sakalabhedadarśananivṛttirūpājñānanivṛtteḥ kathamiva sādhanaṃ bhavet ? śrutayaśca karmaṇāmanityaphalatvena mokṣavirodhitvaṃ, jñānasyaiva mokṣasādhanatvaṃ ca darśayanti "antava devāsya tadbhavati" "tadyatheha karmacito lokaḥ kṣīyate | evamevāmutra puṇyacito lokaḥ kṣīyate" "brahmavidāpnoti param" "brahma veda brahmaiva bhavati" "tameva viditvātimṛtyumeti" ityādyāḥ |

yadapi cedamuktam,-yajñādikarmāpekṣā vidyeti, tadvastuvirodhācchaØtyakṣaraparyālocanayā cāntaḥ karaṇa-nairmalyadvāreṇa vividiṣotpattāvupayujyate; na phalotpattau, "vividiṣantīti śravaṇāt vividiṣāyāṃ jātāyāṃ jñānotpattau śamādīnāmevāntaraṅgopāyatāṃ śrutirevāha | "śānto dānta uparatastitikṣuḥ samāhito bhūtvātmanye-vātmānaṃ paśyet" iti |

tadevaṃ janmāntaraśatānuṣṭhitānabhisaṃhitaphalaviśeṣa karmamṛditakaṣāyasya vividiṣotpattau satyām "sadeva somyedamagra āsīt ekamevādvitīyam" "satyaṃ jñānamanantaṃ brahma niṣkalaṃ niṣkriyaṃ śāntam" "ayamātmā brahma" "tattvamasi" ityādivākyajnyajñānādavidyā nivarttate | vākyārthajñānopayogīni ca śravaṇamanananididhyāsanāni | śravaṇaṃ nāma-vedāntavākyāni ātmaikatvavidyāpratipādakanīti tattvadarśina ācāryānnyāyayuktāthargrahaṇam | eva-mācāryopadiṣṭasyārthasya svātmanyevameva yuktamiti hetutaḥ pratiṣṭhāpanaṃ mananam | etadvirodhyanādi bhedavāsanānira-sanāyāsyaivārthasyānavaratabhāvanā nididhyāsanam | śravaṇādibhirnirastasamastabhedavāsanasya vākyārthajñānamavidyāṃ nivarttayatītyevaṃ rūpasya śravaṇasyāvaśyāpekṣitameva pūvarvṛttaṃ vaktavyam | tacca nityānityavastuvivekaḥ, śamadamā-disādhanasampat, ihāmutra phalabhogavirāgaḥ, mumukṣatvaṃ cetyetatsādhanacatuṣṭayam | anena vinā jijñāsānupapatteḥ, atharsvabhāvādevedameva pūrvavṛttamiti jñāyate |

etaduktaṃ bhavati-brahmasvarūpācchādikāvidyāmūlamapāramārthikaṃ bhedadarśanameva bandhamūlam | bandhaścāpāra-mārthikaḥ sa ca samūlo’pāramārthikatvādeva jñānenaiva nivatrtyate | nivarttakaṃ ca jñānaṃ tattvamasyādivākyajanyam | tasyaitasya vākyajanyasya jñānasya svarūpotpattau kārye vā karmaṇo nopayogaḥ, vividiṣāyābeva tu karmaṇāmu-payogaḥ | sa ca pāpamūlarajastamonibarhaṇadvāreṇa sattvavivṛddhayā bhavatītīmupayogamabhipretya "brāhmaṇā vividi-ṣanti" ityuktamiti | ataḥ karmajñānasyānupayogāduktameva sādhanacatuṣṭayaṃ pūrvavṛttamiti vaktavyam |

laghusiddhāntaḥ - atrocyate-yaduktamavidyānivṛttireva mokṣaḥ, sā ca brahmavijñānādeva bhavati, iti | tadabhyupagamyate | avidyānivṛttaye vedāntavākyairvidhitsitaṃ jñānaṃ kiṃrūpamiti vivecanīyam-kiṃ vākyādvā-kyārthajñānamātram, uta

tanmūlamupāsanātmakaṃ jñānam ? iti | na tāvadvākyajanyaṃ jñānam, tasya vidhānamanta-reṇāpi vākyādeva siddheḥ, tāvanmātreṇāvidyānivṛttyanupalabdheśca | na ca vācyam-bhedavāsanāyāmanirastāyāṃ vākyamavidyānivarttakaṃ jñānaṃ na janayati, jātepi sarvasya sahasaiva bhedajñānānivṛttirna doṣāya; candraikatve jñātepi dvicandrajñānānivṛttivat | anivṛttamapi chinnamūlatvena na bandhāya bhavati, iti | satyāṃ sāmagrayāṃ jñānānutpattya-nupapatteḥ, satyāmapi viparītavāsanāyāmāptopadeśaliṅgādibhirbādhakajñānotpattidarśanāt | satyapi vākyārthajñāne anādivāsanayā mātrayā bhedajñānamanuvarttata iti bhavatā na śakyate vaktum; bhedajñānasāmagrayā api vāsanāyā mithyārūpatvena jñānotpattyaiva nivṛttatvāt, jñānotpattāvapi mithyārūpāyāstasyā anivṛttau nivarttakānta-rābhāvāt kadācidapi nāsyāvāsanāyā nivṛttiḥ | vāsanākāryaṃ bhedajñānaṃ chinnamūlamatha cānuvarttata iti bāliśa-

bhāṣitam | dvicandrajñānādau tu bādhakasannidhāvapi mithyājñānahetoḥ paramārthatimirādidoṣasya jñānabādhyatvā-bhāvenāvinaṣṭatvāt mithyājñānānivṛttiraviruddhā | prabalapramāṇabādhitatvena bhayādikāryaṃ tu nivarttate | api ca bhedavāsanānirasanadvāreṇa jñānotpattimabhyupagacchatāṃ kadācidapi jñānotpattirna setsyati; bhedavāsanāyā anā-dikālopacitatvenāparimitatvāt, tadvirodhibhāvanāyāścālpatvādanayā tannirāsānupapatteḥ | ato vākyārtha-jñānadanyadeva dhyānopāsanādiśabdavācyaṃ jñānaṃ vedāntavākyairvidhitsitam | tathā ca śrutayaḥ "vijñāya prajñāṃ kurvīta" "anuvidya vijānāti" "omityevātmānaṃ dhyāyatha" "nicāyya taṃ mṛtyumukhātpramucyate" "ātmānameva loka-mupāsīta" "ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyaḥ" "so’nveṣṭavyaḥ sa vijijñāsitavyaḥ" ityevamādyāḥ | atra nididhyāsitavyaḥ ityādinaikārthyāt "anuvidya vijānāti" "vijñāya prajñāṃ kurvīta" ityeva-mādibhirvākyārthajñānasya dhyānopakārakatvāt "anuvidya" "vijñāya" ityanūdya "prajñāṃkurvīta" "vijānātī"ti dhyānaṃ vidhīyate | śrotavya iti cānuvādaḥ- svādhyāyasyārthaparatvenādhītavedaḥ puruṣaḥ prayojanavadarthāvabodhitva-darśanāttannirṇayāya svayameva śravaṇe pravarttete-iti śravaṇasya prāptatvāt | śravaṇapratiṣṭhārthatvānmananasya "mantavya" iti cānuvādaḥ, tasmāddhayanameva vidhīyate | vakṣyati ca "āvṛttirasakṛdupadeśāt" iti | tadidamapavargopāyatayā vidhitsitaṃ vedanamupāsanamityavagamyate, vidyupāsyorvyatikareṇopakramopasaṃhāradarśanāt "mano brahmetyupāsīta" ityatra "bhāti ca tapati ca kīrtyā yaśasā brahmavarccasena ya evaṃ veda" "na sa veda akṛtsno hyeṣa ātmetyevopāsīta" "yastadveda yatsa veda sa mayaitaduktaḥ" ityatra-"anu ma etāṃ bhagavo devatāṃ śādhi yāṃ devatāmupāsse" iti | dhyānaṃ ca tailadhārāvadavicchinnasmṛtisantānarūpam | "dhruvāsmṛtiḥ | smṛtilambhe sarvagranthīnāṃ vipramokṣaḥ" iti dhruvāyāḥ smṛteravapavargopāyatvaśravaṇāt | sā ca smṛtidarśanasamānākārā "bhidyate hṛdayagranthiśchidyante sarvasaṃśayāḥ | kṣīyante cāsya karmāṇi tasmin dṛṣṭe parāvare" ityanenaikārthyāt | evaṃ ca sati "ātmā vā are draṣṭavya ityanena nididhyāsanasya darśanasamānākāratā vidhīyate | bhavati ca smṛterbhāvanāprakarṣāddaśarnarūpatā | vākyakāreṇaitatsarvaṃ prapañcitam | "vedanamupāsanaṃ syāt tadviṣaye śravaṇāt" iti | sarvāsūpaniṣatsu mokṣasādhanatayā vihitaṃ vedanamupā-sanamityuktam "sakṛpratyayaṃ kuryācchabdārthasya kṛtatvātprayājādivat" iti pūrvakakṣaṃ kṛtvā "siddhantūpāsanaśabdāt" iti vedanamasakṛdāvṛttaṃ mokṣasādhanamiti nirṇītam | "upāsanaṃ syād dhruvānusmṛtirdarśanānnirvacanācca" iti tasyaiva vedasyopāsanarūpasyāsakṛdāvṛttasya dhruvānusmṛtitvamupavarṇitam |

seyaṃ smṛtirdarśanarūpā pratipāditā, daśanarūpatā ca pratyakṣatāpattiḥ | evaṃ pratyakṣatāpannāmapavargasādhanabhūtāṃ smṛtiṃ viśinaṣṭi- "nāyamātmā pravacanena labhyo na medhayā na bahunā śrutena | yamevaiṣa vṛṇute tena labhyastasyaiṣa ātmā vivṛṇute tanūṃ svām" iti | anena kevala śravaṇamanananididhyāsanānāmātmaprāptyanupāyatvamuktavā yamevaiṣa ātmā vṛṇute tenaiva labhya" ityuktam | priyatama eva hi varaṇīyo bhavati yasyāyaṃ niratiśayapriyaḥ sa evāsya priyatamo bhavati; yathāyaṃ priyatama ātmānaṃ prāpnoti tathā svayameva bhagavān prayatata iti bhagavataivoktam "teṣāṃ satatayuktanāṃ bhajatāṃ prītipūrvakam | dadāmi buddhiyogaṃ taṃ yena māmupayānti te" iti "priyo hi jñānino’rtyamarthamahaṃ sa ca mama priyaḥ" iti ca | ataḥ sākṣātkārarūpā smṛtiḥ smaryamāṇātyarthapriyatvena svayamapyatyarthapriyā yasya sa eva paraṇātmanā varaṇīyo bhavatīti tenaiva labhyate para ātmetyuktaṃ bhavati evaṃrūpā dhruvānusmṛtireva bhaktiśabde-nābhidhīyate,-upāsanaparyāyatvādbhaktiśabdasya | ateva śrutismṛtibhirevamabhidhīyate "tameva viditvātimṛtyu-meti" tamevaṃ vidvānamṛta iha bhavati | nānyaḥ panthā ayanāya vidyate" "nāhaṃ vedairna tapasā na dānena ca cejyayā |

śakya evaṃ vidho draṣṭuṃ dṛṣṭavānasi māṃ yathā | bhaktayā tvananyayā śakya ahamevaṃvidhorjuna | jñātuṃ draṣṭuṃ ca tattvena praveṣṭuṃ ca parantapa | "puruṣaḥ sa paraḥ pārtha bhaktayā labhyastvananyayā" iti | evaṃrūpāyā dhruvānusmṛteḥ sādhanāni yajñādīni

karmāṇīti-"yajñādiśruteraśvava"dityabhidhāsyate | yadyapi vividiṣantīti yajñādayo vividiṣotpattau viniyujyante tathāpi tasyaiva vedanasya dhyānarūpasyāharaharanuṣṭhīyamānasyābhyāsādheyātiśayasyāprayāṇādanuvarttamānasya brahmaprā-ptisādhanatvāttadutpattaye sarvāṇyāśramakarmāṇi yāvajjīvamanuṣṭheyāni | vakṣyati ca "āprayāṇāttatrāpi hi dṛṣṭam" agnihotrādi tu tatkāryāyaiva taddarśanāt" "sahakāritvena ca" ityādiṣu vākyakāraśca dhruvānusmṛtervivekādibhya eva niṣpattimāha | "tallabdhirvivekavimokābhyāsakriyākalyāṇanavasādānuddharṣebhyaḥ saṃbhavānnirvacanācca" iti | vive-kādīnāṃ svarūpaṃ cāha "jātyāśrayanimittāduṣṭādannātkāyaśuddhirviveka" iti | atra nirvacanam-"āhāraśuddhau sattvaśuddhiḥ sattvaśuddhau dhruvāsmṛti"riti | "vimokaḥ kāmānabhiṣvaṅgaḥ" iti | "śānta upāsīte"ti nirvacanam | "ārambhaṇasaṃśīlanaṃ punaḥ punarabhyāsaḥ" iti | nirvacanañca smārttamudāhṛtaṃ bhāṣyakāreṇa, "sadā tadbhāvabhāvitaḥ" iti "pañcamahāyajñādyanuṣṭhānaṃ śaktitaḥ kriyā" iti | nirvacanaṃ "kriyāvāneṣa brahmavidāṃ variṣṭhaḥ" "tametaṃ vedānuvacanena brāhmaṇā vividiṣanti yajñena dānena tapasā’nāśakene"ti ca | "satyārjavadayādānāhiṃsānabhidhyāḥ kalyāṇāni" iti | nirvacanam "satyena labhyaḥ" "teṣāmevaiṣa virajo brahmalokaḥ" ityādi | "deśakālavaiguṇyācchokavastvādya-nusmṛteśca tajjaṃ dainyamabhāsvaratvaṃ manaso’vasādaḥ" iti | tadviparyayo’navasādaḥ | nirvacanam "nāyamātmā balahīnena labhyaḥ" iti | "tadviparyayajā tuṣṭiruddharṣaḥ" iti | tadviparyayo’nuddharṣaḥ, atisantoṣaśca virodhītyarthaḥ | nirvacanamapi "śānto dānta" iti | evaṃ niyamayuktasyāśramavihitakarmānuṣṭhānenaiva vidyāniṣpattirityuktaṃ bhavati | tathāca śrutyantaram "vid#ā#ṃ cāvidyāṃ ca yastadvedobhayaṃ saha | avidyayā mṛtyuṃ tīrtvā vidyayā’mṛtamaśnute" iti | atrāvi-dyāśabdābhihitaṃ varṇāśrama vihitaṃ karma | avidyayā-karmaṇā mṛtyuṃ-jñānoppattivirodhi prācīnaṃ karma | tīrtvā-apohya | vidyayā-jñānena | amṛtaṃ brahma | aśnute-prāpnotītyarthaḥ | mṛtyutaraṇopāyatayā pratītā avidyā vidyeta-rādvihitaṃ karmaiva, yathoktam-"iyāja so’pi suvahūn yajñān jñānavyapāśrayaḥ | brahmavidyāmadhiṣṭhāya tarttuṃ mṛtyuma-vidyayā" iti | jñānavirodhi ca karma puṇyapāparūpam | brahmajñānotpattivirodhitvenāniṣṭaphalatayobhayorapi pāpa-śabdābhideyatvam | asya ca jñānavirodhitvaṃ jñānotpattihetubhūtaśuddhasattvavirodhirajastamovivṛddhidvāreṇa | pāpasya ca jñānodayavirodhitvam- "eṣa evāsādhu karma kārayati | taṃ yamadho ninīṣati" iti śrutyā’vagamyate | rajastama-soryathārthajñānāvaraṇatvaṃ sattvasya ca yathārthajñānahetutvaṃ bhagavataiva pratipāditaṃ "sattvātsañjāyate jñānam" ityādinā | ataśca jñānotpattaye pāpaṃ karma nirasanīyam | tannirasanañca anabhisaṃhitaphalenānuṣṭhitena dharmeṇa | tathā ca śrutiḥ "dharmeṇa pāpamapanuvadati" iti | tadevaṃ brahmabrāptisādhanaṃ jñānaṃ sarvāśramakarmāpekṣam; ato’pekṣitakarmasvarūpajñānaṃ kevalakarmaṇāmalpāsthiraphalatvajñānañca karmamīmāṃsāvaseyamiti; saivāpekṣitā brahmajijñāsāyāḥ pūrvavṛttā vaktavyā | api ca nityānityavastunivekādayaśca mīmāṃsāśravaṇamantareṇa na sampatsyante, phalakaraṇetikartavyatādhikāri-viśeṣaniścayādṛte karmasvarūpatatphalatatsthiratvāsthiratvātmanityatvādīnāṃ duravabodhatvāt | eṣāṃ sādhanatvaṃ ca viniyogāvaseyam | viniyogaśca śrutiliṅgādibhyaḥ | sa ca tārtīyaḥ | udgīthādyupāsanāni karmasamṛddhayarthānyapi brahmadṛṣṭirūpāṇi, brahmajñānāpekṣāṇīti ihaiva cintanīyāni | tānyapi karmāṇyanabhisaṃhitaphalāni brahmavidyo-tpādakānīti tatsādguṇyāpādanānyetāni sutarāmihaiva saṅgatāni | teṣāṃ ca karmasvarūpādhigamāpekṣā sarvasammatā |

mahāpūrvapakṣaḥ | yadapyāhuḥ-aśeṣaviśeṣapratyanīkacinmātraṃ brahmaiva paramārthaḥ, tadatirekinānāvidhajñātṛ-

jñeyatatkṛtajñānabhedādi sarvaṃ tasminneva parikalpitaṃ mithyābhūtaṃ "sadeva somyedamagra āsīdekamevādvitīyam" atha parā yayā tadakṣaramadhigamyate-yattadadreśyamagrāhyamagotramavarṇamacakṣuḥ śrotraṃ tadapāṇipādaṃ nityaṃ vibhuṃ sarvagataṃ susūkṣmaṃ tadavyayaṃ yadbhūtayoniṃ paripaśyanti dhīrāḥ" "satyaṃ jñānamanantaṃ brahma" "niṣkalaṃ niṣkriyaṃ śāntaṃ niravadyaṃ nirañjanam" yasyā’mataṃ tasya mataṃ mataṃ yasya na veda saḥ | avijñātaṃ vijānatāṃ vijñātamavijānatām" na dṛṣṭerdraṣṭāraṃ paśyeḥ-na matermantāraṃ manvīthāḥ" "ānando brahma" "idaṃ sarvaṃ yadayamātmā" neha nānāsti kiñcana | mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva paśyati" yatra hi dvaitamiva bhavati taditara itaraṃ paśyati yatra tvasya sarvamātmaivābhūt tatkena kaṃ paśyettatkena kaṃ vijānīyāt" "vācārambhaṇaṃ vikāro nādeyaṃ mṛttiketyeva satyam" "yadā hyevaiṣa etasminnudara-mantaraṃ kurute atha tasya bhayaṃ bhavati" "na sthānatopi parasyobhayaliṅgaṃ sarvatra hi" "māyāmātraṃ tu kārtsn#enāna-bhivyaktasvarūpatvāt" pratyastamitabhedaṃ yat sattāmātramagocaram | vacasāmātmasaṃvedyaṃ tajjñānaṃ brahmasaṃjñitam | jñānasvarūpamatyantanirmalaṃ paramārthataḥ | tamevārthasvarūpeṇa bhrāntidarśanataḥ sthitam | "paramārthastvamevaiko nānyosti jagataḥ pate" yadetaddṛśyate mūrtametajjñānātmanastava | bhrāntijñānena paśyanti jagadrūpamayoginaḥ | jñānasvarūpamakhilaṃ jagadetadabuddhayaḥ | arthasvarūpaṃ paśyanto bhrāmyanto mohasaṃplave | ye tu jñānavidaḥ śuddhacetasa-ste’khilaṃ jagat | jñānātmakaṃ

prapaśyanti tvadrūpaṃ parameśvara | tasyātmaparadeheṣu sato’pyekamayaṃ hi yat | vijñānaṃ paramārtho hi dvaitino’tathyadarśinaḥ | yadyanyosti paraḥ kopi mattaḥ pārthivasattama | tadaiṣohamayaṃ cānyo vaktumeva mapīṣyate | "veṇurandhravibhedena bhedaḥ ṣaḍjādisaṃjñitaḥ | abhedavyāpino vāyostathāsau paramātmanaḥ | so’haṃ sa ca tvaṃ sa ca sarvametadātmasvarūpaṃ tyaja bhedamoham | itīritastena sa rājavaryastatyāja bhedaṃ paramārthadṛṣṭiḥ | vibhedajanake-’jñāne nāśamātyantikaṃ gate | ātmano brahmaṇobhedamasantaṃ kaḥ kariṣyati | "ahamātmā guḍākeśasarvabhūtāśa-yasthitaḥ" "kṣetrayaṃ cāpi māṃ viddhi sarvakṣetreṣu bhārata" "na tadasti vinā yatsyānmayā bhūtaṃ carācaram" ityādi-bhirvastusvarūpopadeśaparaiḥ śāstraiḥ-nirviśeṣacinmātraṃ brahmaiva satyamanyatsarvaṃ mithyā-ityabhidhānāt | mithyātvaṃ nāma-pratīyamānatvapūrvakayathāvasthitavastujñānanivattyartvam, yathā-rajjvādyadhiṣṭhāna sarpādeḥ | doṣavaśāddhi tatra tatkalpanam | evaṃ cinmātravapuṣi pare brahmāṇi doṣaparikalpitamidaṃ devatiryaṅmanuṣyastāvarādibhedaṃ sarvaṃ jagadyathā-vasthitabrahmasvarūpāvavodhabādhyaṃ mithyārūpam | doṣaśca svarūpatirodhānavividhavicitravikṣepakarī sadasadanirva-canīyā anādyavidyā | "anṛtena hi pratyūḍhāḥ" "teṣāṃ satyānāṃ satāmanṛtamapighānam" "nāsadāsīnno sadāsī-ttadānīṃ tama āsīttamasā gūḍhamagre praketam" "māyāṃ tu prakṛtiṃ vidyānmāyinaṃ tu maheśvaram" "indro māyābhiḥ pururūpa īyate" "mama māyā duratyayā" "anādimāyayā supto yadā jīvaḥ prabuddhayate" ityādibhirnivirśeṣacinmātraṃ brahmaivā-nādyavidyayā sadasadanirvācyayā tirohitasvarūpaṃ svagatanānātvaṃ paśyatītyavagamyate | yathoktam-"jñānasvarūpo bhagavān yato’sāvaśeṣamūrtirna tu vastubhūtaḥ | tato hi śailābdhidharādibhedān jānīhi vijñānavijṛmbhitāni | yadā tu śuddhaṃ nijarūpi sarvakarmakṣaye jñānamapāstadoṣam | tadā hi saṅkalpataroḥ phalāni bhavanti no vastuṣu vastubhedāḥ | "tasmānna vijñānamṛte’sti kiñcit kadāciddvija vastujātam | vijñānamekaṃ nijakarmabhedavibhinna-cittairbahudhā’bhyupetam | jñānaṃ viśuddhaṃ vimalaṃ viśokamaśeṣalobhādinirastasaṅgam | ekaṃ sadaikaṃ paramaḥ pareśaḥ sa vāsudevo na yato’nyadasti | sadbhāva evaṃ bhavato mayokto jñānaṃ yathā satyamasatyamanyat | etattu yat saṃvyava-hārabhūtaṃ tatrāpi coktaṃ bhuvanāśritaṃ te" iti | asyāścāvidyāyā nirviśeṣacinmātrabrahmātmaikatvavijñānena nivṛtiṃ​ta vadanti "na punarmṛtyave tadekaṃ paśyati na paśyo mṛtyuṃ paśyati" yadā hyevaiṣa etasminnadṛśye’nātmye’nirukte’ni-

layane’bhayaṃ pratiṣṭhāṃ vindate atha so’bhayaṅgato bhavati" "bhidyate hṛdayagranthiśchidyante sarvasaṃśayāḥ | kṣīyante cāsya karmāṇi tasmin dṛṣṭe parāvare" | "brahma veda brahmaiva mavati" tamevaṃ viditvātimṛtyumeti nānyaḥ panthāḥ" ityādyāyāḥ śrutayaḥ | atra mṛtyuśabdenāvidyā’bhidhīyate | yathā sanatsujātavacanam -"pramādaṃ vai mṛtyumahaṃ bravīmi sadā’pra-mādamamṛtatvaṃ bravīmi" iti | "satyaṃ jñānamanantaṃ brahma" "vimānamānandaṃ brahma" ityādiśodhakavākyāvaseyani-rviśeṣasvarūpabrahmātmaikatvavijñānañca "atha yo’nyāṃ devatāmupāste ’nyo ’sāvanyo ’hamastīti na sa veda" "akṛtsno hyeṣa ātmetyevopāsīta" tattvamasi-"tvaṃ vā ahamasmi bhagavo devate ahaṃ vai tvamasi bhagavo devate tadyo’haṃ so’sau yo’sau so’hamasmi" ityādivākyasiddham | vakṣyati caitadeva-"ātmeti tūpagacchanti grāhayanti ca" iti | tathā ca vākyakāraḥ "ātmetyeva tu gṛhṇīyāt sarvasya tanniṣpatteḥ" iti | anena ca brahmātmaikatvavi-jñānena mithyārūpasya sakāraṇasya bandhasya nivṛttiryuktā | nanu ca sakalabhedavivṛttiḥ pratyakṣaviruddhā kathamiva śāstrajanyavijñānena kriyate? kathaṃ vā "rajjureṣā na sarpa" iti jñānena pratyakṣaviruddhā sarpanivṛttiḥ kriyate ? tatra dvayoḥ pratyakṣayorvirodhaḥ, iha tu pratyakṣamūlasya śāstrasya pratyakṣasya ceti cet; tulyayorvirodhe vā kathaṃ bādhyabādhakabhāvaḥ ? pūrvottarayorduṣṭakāraṇajanyatvatadabhāvābhyāmiti cet; śāstrapratyakṣayorapi samānametat | etaduktaṃ bhavati-bādhya-bādhakabhāve tulyatvasāpekṣatvanirapekṣatvādi na kāraṇam, jvālābhedānumānena pratyakṣopamarddāyogāt | tatra hi jvālaikyaṃ pratyakṣeṇāvagamyate | evañca-sati dvayoḥ pramāṇayorvirodhe yatsambhāvyamānānyathāsiddhi, tadvādhyam; ananyatāsiddhamanavakāśamitaradbādhakamiti sarvatra bādhyabādhakabhāvanirṇaya iti | tasmādanādinidhanāvicchi-nnasaṃpradāyāsambhāvyamānadoṣagandhānavakāśaśāstrajanyanirviśeṣanityaśuddhamuktabuddhasvaprakāśacinmātrabrahmātma-bhāvāvabodhena sambhāvyamānadoṣasāvakāśapratyakṣādisiddhavividha vikalparūpabandhanivṛttiryuktaiva | sambhāvyate ca vividhavikalpabhedaprapañcagrāhipratyakṣasyānādibhedavāsanādirūpāvidyākhyo doṣaḥ | nanu anādinidhanāvicchinna-sampradāyatayā nirdoṣasyāpi śāstrasya "jyotiṣṭomena svargakāmo yajeta" ityevamāderbhedāvalambino bādhyatvaṃ prasajyeta | satyam;-pūrvāparāpacchede pūrvaśāstravanmokṣaśāstrasya niravakāśatvāttena bādhyata eva | vedāntavākyeṣvapi saguṇabrahmopāsanaparāṇāṃ śāstrāṇāmayameva nyāyaḥ, nirguṇatvātparasya brahmaṇaḥ | nanu ca "yaḥ sarvajñaḥ sarvavit" "parāsya śaktirvividhaiva śrūyate svābhāvikī jñānabalakriyā ca" "satyakāmaḥ satyasaṅkalpaḥ" ityādibrahmasvarūpa-pratipādanaparāṇāṃ śāstrāṇāṃ kathaṃ bādhyatvam ? nigurṇavākyasāmarthyāditi

brūmaḥ | etaduktaṃ bhavati "asthūla-manaṇvahvasvamadīrgham" satyaṃ jñānamanantaṃ brahma "nirguṇaṃ nirañjanam" ityādivākyāni nirastasamastaviśeṣakūṭa-sthanityacaitanyaṃ brahmeti pratipādayanti; itarāṇi ca saguṇam | ubhayavidhavākyānāṃ virodhe tenaivāpacchedanyāyena nirguṇavākyānāṃ guṇāpekṣatvena paratvādbalīyastvamiti na kiñcidapahīnam | nanu ca "satyaṃ jñānamanantaṃ brahme" tyatra satyamānādayo guṇāḥ pratīyante | netyucyate, sāmānādhikaraṇyenaikārthatvapratīteḥ | anekaguṇaviśiṣṭābhidhāne-’pyekārthatvamaviruddham-iti cet; anabhidhānajño devānāṃ priyaḥ | ekāthartvaṃ nāma-sarvapadānāmarthaikyam; viśi-ṣṭapadārthābhidhāne viśeṣaṇabhedena padānāmarthabhedo’varjjanīyaḥ; tataścaikārthatvaṃ na siddhayati | evaṃ tarhi sarvapadānāṃ paryāyatā syāt, aviśiṣṭārthābhidhāyitvāt | ekārthamabhidhāyitve’pi aparyāyatvamavahitamanāḥ #ṛṇu; eka-

tvatātparyaniścayādekasyaivārthasya tattatpadārthavirodhipratyanīkatvaparatvena sarvapadānāmarthavattvamekārthatvamaparyāyatā ca | etaduktaṃ bhavati-lakṣaṇataḥ pratipattavyaṃ brahma sakaletarapadārthavirodhirūpam | tadvirodhirūpaṃ sarvamanena padatrayeṇa phalato vyudasyate | tatra satyapadaṃ vikārāspadatvenāmekasyaiva vastunaḥ sakaletaravirodhyākāratāmavagamayadarthavattara-

1.1.1

tasmādekameva brahma svayaṃjyotirnirdhūtanikhilaviśeṣamityuktaṃ bhavati | evaṃ vākyārthapratipādane satyeva "sadeva somyedamagra āsīdekamevādvitīyam" ityādibhiraikārthyam | "yato vā imāni bhūtāni jāyante" "sadeva somye-damagra āsīt" "ātmā vā idameka evāgra āsīt" ityādibhirjjagatkāraṇatayopalakṣitasya brahmaṇaḥ svarūpa-midamucyate - satyaṃ jñānamanantaṃ brahmeti#e || tatra sarvaśākhāpratyayanyāyena kāraṇavākyeṣu sarveṣu sajātīyavijā-tīyavyāvṛttamadvitīyaṃ brahmāvagatam, jagatkāraṇatayopalakṣitasya brahmaṇo’dvitīyasya pratipipādayiṣitaṃ svarūpaṃ tadavirodhena vaktavyam | advitīyatvaśrutirguṇato’pi sadvitīyatāṃ na sahate | anyathā "nirañjanam "nirguṇa"mi-tyādibhiśca virodhaḥ, ataścaitallakṣaṇavākyamakhaṇḍaikarasameva pratipādayati ||

nanu ca-satyajñānādipadānāṃ svārthaprahāṇena svārthavirodhivyāvṛttavastusvarūpopasthāpanaparatve lakṣaṇā syāt | naiṣa doṣaḥ, abhidhānavṛtterapi tātparyavṛttebalīyastvāt | sāmānādhikaraṇyasya hyaikya eva tātpayarmiti sarvasammatam || nanu ca sarvapadānāṃ lakṣaṇā na dṛṣṭacarī || tataḥ kim? vākyatātparyāvirodhe satyekasyāpi na dṛṣṭā | samabhivyāhṛtapadasamudāyasyaitattātparyamiti niścite sati, dvayostrayāṇāṃ sarveṣāṃ vā tadavirodhāya eka- syeva lakṣaṇā na doṣāya | tathā ca śāstrasthairabhyapagamyate | kāyarvākyārthavādibhirlaukikavākyeṣu sarveṣāṃ padānāṃ lakṣaṇā samāśrīyate | apūrvakārya eva liṅgadermukhyavṛttatvāt liṅādibhiḥ kriyākāryaṃ lakṣaṇayā pratipādyate | kāryānvitasvārthābhidhāyināñcetareṣāṃ padānāmapūrvakāryānvita eva mukhyārtha iti kriyākāyāÐndatapratipādanaṃ lākṣaṇikameva ||

ato vākyatātparyāvirodhāya sarvapadānāṃ lakṣaṇāpi na doṣaḥ |

ata idamevārthajātaṃ pratipādayanto vedāntāḥ pramāṇam ||

pratyakṣādivirodhe ca śāstrasya balīyastvamuktam | sati ca virodhe balīyastvaṃ vaktavyam; virodha eva na dṛśyate; nirviśeṣasanmātrabrahmagrāhitvātpratyakṣasya | nanu ca ghaṭo’sti paṭo’stīti nānākāravastuviṣayaṃ pratyakṣaṃ kathamiva sanmātragrāhītyucyate | vilakṣaṇagrahaṇābhāve sati sarveṣāṃ jñānānāmekaviṣayatvena dhārāvāhi-kavijñānavadekavyavahārahetutaiva syāt | satyam; tathaivātra vivicyate ||

katham? || ghaṭo’stītyatrāstitvaṃ tadbhedaśca vyavahriyate | na ca dvayorapi vyavahārayoḥ pratyakṣamūlatvaṃ sambhavati, tayorbhinnakālajñānaphalatvāt; pratyakṣajñānasya caikakṣaṇavarttitvāt | tatra svarūpaṃ vā bhedo vā pratya- kṣasya viṣaya iti vivecanīyam | bhedagrahaṇasya svarūpagrahaṇatatpratiyogismaraṇasavyapekṣatvādeva svarūpaviṣaya-tvamavaśyāśrayaṇīyamiti na bheda: pratyakṣeṇa gṛhyate | ato bhrāntimūla eva bhedavyavahāraḥ ||

kiñca-bhedo nāma kaścit padārtho nyāyavidbhirnirūpayituṃ na śakyate | bhedastāvanna vastusvarūpam, vastusvarūpe gṛhīte svarūpavyavahāravat sarvasmādbhedavyavahāraprasakteḥ | na ca vācyam-svarūpe gṛhīte’pi bhinna iti vyavahārasya, pratiyogismaraṇasavyapekṣatvāt, tatsmaraṇābhāvena tadānīmeva na bhedavyavahāraḥ- iti | sva- rūpamātrabhedavādino hi pratiyogyapekṣā ca notprekṣituṃ kṣamā; svarūpabhedayoḥ svaparūtvāviśeṣāt | yathā svarūpa-vyavahāro na pratiyogyapekṣaḥ, bhedavyavahāro’pi tathaiva syāt | hastaḥ karaḥ itivat, ghaṭaḥ, bhinna iti paryāyatvañca syāt | nāpi dharmaḥ | dharmatve sati tasya svarūpādbhedo’vaśyāśrayaṇīyaḥ | anyathā svarūpameva syāt | bhede ca, tasyāpi bhedastaddharmaḥ, tasyāpītyanavasthā |

kiñca-jātyādiviśiṣṭavastugrahaṇe sati bhedagrahaṇam, bhedagrahaṇe sati jātyādi-viśiṣṭavastugrahaṇamiti anyonyāśrayaṇam |

ato bhedasya dunirrūpatvāt sanmātrasyaivanprakāśakaṃ pratyakṣam ||

kiñca-ghaṭo’sti paṭosti, ghaṭo’nubhūyate paṭo’nubhūyata iti sarve padārthāḥ sattānubhūtighaṭitā eva dṛśya-nte | atra sarvāsu pratipattiṣu sanmātramanuvarttamānaṃ dṛśyata iti tadeva paramārthaḥ | viśeṣāstu vyāvarttamānatayā aparamārthāḥ, rajjusarpādivat | yathārajjuradhiṣṭhānatayā anuvartamānā paramārthasatī; vyāvarttamānāssarpabhūdala-nāmbudhārādayo’para-mārthāḥ | nanu ca rajjusarpādau rajjuriyaṃ na sarpa ityādirajvādyadhiṣṭhānayāthārthyajñānena bādhi-tatvāt sarppāderapāramārthyam, na vyāvartamānatvāt | rajjavāderapi pāramārthyaṃ nānuvartamānatayā, kintvabādhi-tatvāt | atra tu ghaṭādīnāmabādhitānāṃ kathamapāramārthyam?

ucyate | ghaṭādau dṛṣṭā vyāvṛttiḥ | sā kiṃ rūpeti vivecanīyam | kiṃ ghaṭo’stītyatra paṭādyabhāvaḥ? siddhaṃ tarhi ghaṭostītyanena paṭādīnāṃ bādhitatvam | ato bādhaphalabhūtā viṣayanivṛttirvyāvṛttiḥ | sā vyā-varttamānānāmapāramārthyaṃ sādhayati | rajjuvat sanmātramabādhitamanuvartate | tasmāt sanmātrātireki sarvamapara- mārthaḥ | prayogaśca bhavati-sat paramārthaḥ, anuvarttamānatvāt, rajjusarppādau rajvādivat, ghaṭādayo’paramārthāḥ vyāvarttamānatvāt, rajvādyadhiṣṭhānasarppādivaditi | evaṃsatyanuvarttamānā’nubhūtireva paramārthaḥ, saiva satī || nanu ca-sanmātramanubhūterviṣayatayā tato bhinnam || naivam | bhedo hi pratyakṣāviṣayatvāt dunirūpatvācca purastā- deva nirastaḥ | ata eva sato’nubhūtiviṣayabhāvo’pi na pramāṇapadavīmanusarati; tasmāt sat anubhūtireva || sā ca svataḥ siddhā; anubhūtitvāt | anyataḥ siddhau ghaṭādivadananubhūtitvaprasaṅgaḥ | kiñca anubhavāpekṣā cānu-bhūterna śakyā kalpayitum, sattayaiva prakāśamānatvāt | na hyanubhūtirvarttamānā ghaṭādivadaprakāśā dṛśyate, yena parāyatta prakāśā’bhyupagamyate ||

athaivaṃ manuṣe-utpannāyāmapyanu bhūtau viṣayamātramavabhāsate, ghaṭo’nubhūyata iti, na hi kaścit ghaṭo-’yamiti jānan tadānīmevāviṣayabhūtāmanidambhāvāmanubhūtimapyanubhavati | tasmādghaṭādiprakāśaniṣpattau cakṣurādikaraṇasaṃnikarṣavat anubhūteḥ sadbhāva eva hetuḥ tadanantaramarthagatakādācitkaprakāśātiśayaliṅgenānu-bhūtiranumīyate | evaṃ tarhyanubhūterajaḍāyā arthavat jaḍatvamāpadyata iti cet-kimidamajaḍatvaṃ nāma? na tāvat svasattāyāḥ prakāśāvyabhicāraḥ, sukhādiṣvapi tatsambhavāt | na hi kadācidapi sukhādayaḥ santo nopalabhya- nte | ato’nubhūtiḥ svayameva nānubhūyate, arthāntaraṃ spṛśato’ṅgulyagrasya svātmasparśavadaśakyatvāditi || tadidamanākalitānubhavavibhavasya svamativijṛmbhitam, anubhūtivyatirekiṇo viṣayadharmasya prakāśasya rūpādivat anupalabdheḥ; ubhayābhyupetānubhūtyaivāśeṣavyavahāropapattau prakāśākhyadharmakalpanānupapatteśca | ato nānubhūtiranumīyate | nāpi jñānāntarasiddhā |

api tu sarvaṃ sādhayantī anubhūtiḥ svayameva siddhayati |

prayogaśca-anubhūtirananyādhīnasvadharmavyavahārā, svasambandhādarthāntare taddharmavyavahārahetutvāt | yaḥ svasaṃbandhādarthāntare yaddharmavyavahārahetuḥ sa tayoḥ svasminnananyādhīno dṛṣṭaḥ, yathā rūpādiścākṣuṣatvādau | rūpā-dirhi pṛthivyādau svasambandhāt cākṣuṣatvādi janayan, svasmin na rūpādisambandhādhīnaścākṣuṣatvādau; ato-’nubhūtirātmanaḥ prakāśamānatve prakāśata iti vyavahāre ca svayabheva hetuḥ |

seyaṃ svayaṃprakāśānubhūtirnnityā ca, prāgabhāvādyabhāvāt | tadabhāvaśca svatassiddhatvādeva | nahyanubhūteḥ svatassiddhāyāḥ prāgabhāvaḥ svato’nyato vā’vagantuṃ śakyate | anubhūtiḥ svābhāvamavagamayantī, satī tāvannā-

vagamayati | tasyāḥ sattve virodhādeva tadabhāvo nāstīti kathaṃ sā svābhāvamavagamayati? evamasatyapi nāva-gamayati; anubhūtiḥ svayamasatī svābhāve kathaṃ pramāṇaṃ bhavet? nāpyanyato’vagantuṃ śakyate; anubhūterananyago-caratvāt | asyāḥ prāgabhāvaṃ sādhayat pramāṇam "anubhūti iyami (anubhūtiriyami)ti viṣayīkṛtya tadabhāvaṃ sādhayet | svatassiddhatvena iyamiti viṣayīkārānarhatvāt, na tatprāgabhāvo anyataḥ śakyāvagamaḥ | ato’syāḥ prāgabhāvābhāvādutpattirnna śakyate vaktum ityutpattipratibaddhāścānye’pi bhāvavikārāstasyāna santi ||

anutpanneyamanubhūtirātmani nānātvamapi na sahate; vyāpakaviruddhopalabdheḥ | na hyanutpannaṃ nānābhūtaṃ dṛṣṭam | bhedādīnāmanubhāvyatvena ca rūpāderivānubhūtidharmatvaṃ na sambhavati | ato’nubhūteranubhavasvarūpatvādevā-nyopi kaścidanubhāvyo nāsyā dharmaḥ |

yato nirdhūtanikhilabhedā saṃvit | ata eva nāsyāḥ svarupātirikta āśrayo jñātā nāma kaścidastīti svaprakāśarūpā saivātmā | ajaḍatvācca | anātmatvavyāptaṃ jaḍatvaṃ saṃvidi vyāvarttamānam anātmatvamapi hi saṃvido vyāvarttayati ||

nanu ca-ahaṃ jānāmīti jñātṛtā pratītisiddhā || naivam; sā bhrāntisiddhā, rajatateva śuktiśakalasya, anubhūteḥ svātmani kartṛtvāyogāt | ato manuṣyo’hamityatyantabahirbhūtamanuṣyatvādiviśiṣṭapiṇḍātmābhi mānavajjñātṛtvamapyadhyastam | jñātṛtvaṃ hi jñānakriyākartṛtvam | tacca vikriyātmakaṃ jaḍaṃ vikāridravyāhaṅkāragra-nthisthamavikriye sākṣiṇi cinmātrātmani kathamiva sambhavati? dṛśṭadhīnadhiddhitvādeva rūpāderiva kartṛtvo-dernātmadharmatvam | suṣuptimūrcchādāvahaṃpratyayāpāye’pyātmānubhava darśanena nātmano’haṃpratyayagocaratvam | kartṛtve ahaṃ pratyayagocaratve ca ātmano’bhyupagamyamāne dehasyeva jaḍatvaparāktavānātmatvādiprasaṅgo duṣpariharaḥ | ahaṃpratyayagocarāt kartṛtayā prasiddhāt dehāt tatkriyāphalasvargāderbhokturātmano’nyatvaṃ prāmāṇikānāṃ prasi-ddhameva; tathā’hamarthāt jñāturapi vilakṣaṇaḥ sākṣī pratyagātmeti pratipattavyam |

evamavikriyānubhavasvarūpasyaivābhivyañjako jaḍo’pyahaṅkāraḥ svāśrayatā tamabhivyanakti | ātmastha- tayā abhivyaṅgayābhivyañjanamabhivyañjakānāṃ svabhāvaḥ | darpaṇa-jala-khaṇḍādirhi mukhacandrabimbagotvādikamā-tmasthatayā’bhivyanakti | tatkṛto’yaṃ jānāmyahamiti bhramaḥ | svaprakāśāyā anubhūteḥ kathamiva tadabhivyaṅgaya-jaḍarūpāhaṅkāreṇābhivyaṅgayatvamiti mā vocaḥ; ravikarapikarābhivyaṅgayakaratalasya tadabhivyañjakatvadarśanāt | jālakarandhraniṣkrāntadyumaṇikiraṇānāṃ tadabhivyaṅgayenāpi karatalena sphuṭataraprakāśo hi dṛṣṭacaraḥ |

yataḥ, ahaṃ jānāmīti jñātā’yamahamarthaḥ cinmātrātmano na pāramārthiko dharmaḥ, ata eva suṣuptimuktyo-rnānveti | tatra hyahamarthollekhavigamena svābhāvikānubhavamātrarūpeṇātmā’vabhāsate | ata eva (ca) suptotthitaḥ kadācit, māmapyahaṃ na jñātavāniti paramṛśati |

tasmāt paramatharto nirastasamastabhedavikalpanirviśeṣacinmātraikarasakūṭasthanityasaṃvideva bhrāntyā jñātṛjñeyajñānarūpavividhavicitrabhedā vivarttata iti tanmūlatā’vidyānibarhamaṇāya nitśuddhamuktasvabhāvabrahmā-tmaikatvavidyāpratipattaye sarve vedāntā ārabhyante-iti ||

tadidamaupaniṣadaparamapuruṣavaraṇīyatāhetuguṇaviśeṣavirahiṇām anādipāpavāvasanādūṣitāśeṣaśemu-ṣīkāṇām anadhigatapadavākyasvarūpatadarthayāthātmya-pratyakṣādisakalapramāṇa-vṛtta-taditikarttavyatārūpasamī-cīnanyāyamārgāṇāṃ vikalpāsahavividhakutarkakalkakalpitamiti nyāyānugṛhītapratyakṣādisakalapramāṇavṛttayā-

thātmyavidbhiranādaraṇīyam || tathā hi-

nirviśeṣavastuvādibhirnirviśeṣe vastunīdaṃ pramāṇamiti na śakyate vaktum; saviśeṣavastuviṣayatvāt sarvapramāṇānām | yastu svānubhavasiddha iti svagoṣṭhīniṣṭhaḥ samayaḥ, so’pyātmasākṣikasaviśeṣānubhavādeva nirastaḥ | idamahamadarśamiti kenacidviśeṣeṇa viśiṣṭaviṣayatvāt sarveṣāmanu#ubhavānām |

saviśeṣo’pyanubhūyamānau’nubhavaḥ kenacit yukatyābhāsena nirviśeṣa iti niṣkṛṣyamāṇaḥ sattātire-kibhiḥ svāsādhāraṇaiḥ svabhāvāviśeṣairniṣkraṣṭavya iti niṣkarṣahetubhūtaiḥ sattātirekibhiḥ svāsādhāraṇaiḥ svabhā-vaviśeṣaiḥ saviśeṣa evāvatiṣṭhate | ataḥ kaiścidviśeṣairviśiṣṭasyaiva vastuno’nye viśeṣā nirasyanta iti na kkacinnirviśeṣavastusiddhiḥ | dhiyo hi dhītvaṃ svaprakāśatā ca jñāturviṣayaprakāśanasvabhāvatayopalabdheḥ |

svāpamadamūrcchāsu ca saviśeṣa evānubhava iti svāvasare nipuṇataramupapādayiṣyāmaḥ | svābhyupagatāśca nityatvādayo hyaneke viśeṣāḥ santyeva | te ca na vastumātramiti śakyopapādanāḥ; vastumātrābhyupagame satyapi vidhābhedavivādadarśanāt svābhimatatadvidhābhedadaiśca svamatopapādanāt | ataḥ prāmāṇikaviśeṣe#airviśiṣṭameva vastvi-ti vaktavyam ||

śabdasya tu viśeṣeṇa saviśeṣa eva vastunyabhidhānasāmarthyam; padavākyarūpeṇa pravṛtteḥ | prakṛtipratyaya-yogena hi padatvam | prakṛtipratyayayorarthabhedena padasyaiva viśiṣṭārtha pratipādanamavarjanīyam | padabhedaścārthabhedaniba-ndhanaḥ |padasaṅghātarūpasya vākyasyānekapadārthasaṃsargaviśeṣābhidhāyitvena nirviśeṣavastupratipādanāsāmarththāt na nirviśepavastuni śabdaḥ pramāṇam ||

pratyakṣasya nirvikalpakasavikalpakabhedaminnasya na nirviśeṣavastuni pramāṇabhāvaḥ | savikalpakaṃ jātyā-dyanekapadārthaviśiṣṭaviṣayatvādeva saviśeṣaviṣayam | nirvikalpakamapi saviśeṣaviṣayameva; savikalpake, sva-sminnanubhūtapadārthaviśiṣṭapratisandhānahetutvāt | nirvikalpakaṃ nāma kenacidviśeṣeṇa viyuktasya grahaṇam, na

sarvaviśeṣarahitasya; tathābhūtasya kadācidapi grahaṇādarśanāt,anupapatteśca | kenacidviśeṣeṇe idamitthamiti hi sarvā pratītirupajāyate | trikoṇasāstrādisaṃsthānaviśeṣeṇa vinā kasyacidapi padārthasya grahaṇāyogāt | ato nirvikalpakamekajātīyadravyeṣu prathamapiṇḍagrahaṇam | dvitīyādipiṇḍagrahaṇaṃ savikalpakamityucyate | tatra prathama-piṇḍagrahaṇe gotvāderanuvṛttākāratā na pratīyate | dvitīyādipiṇḍagrahaṇeṣvevānuvṛttipratītiḥ | prathamapratītyanu-saṃhitavastusaṃsthāna rūpagotvāderanuvṛttidharmaviśiṣṭatvaṃ dvitīyādipiṇḍagrahaṇāvaseyamiti, dvitīyādigrahaṇasya savikalpakatvam | sāstrā divastusaṃsthānarūpagotvederanuvṛttirna prathamapiṇḍagrahaṇe gṛhyate iti, prathamapiṇḍagrahaṇa-sya nirvikalpakatvam; na punaḥ saṃsthānarūpajātyāderagrahaṇāt | saṃsthānarūjātyāderapi aindriyikatvāviśeṣāt, saṃsthānena vinā saṃsthāninaḥ pratītyanupapatteśca prathamapiṇḍagrahaṇe’pi sasaṃsthānameva vastu itthamiti gṛhyate | ato dvitīyādipiṇḍagrahaṇeṣu gotvāderanuvṛttidharmaviśiṣṭatā saṃsthānivat saṃsthānavacca sarvadaiva gṛhyata iti teṣu savikalpakatvameva |

ataḥ pratyakṣasya kadācidapi na nirviśeṣaviṣayatvam |

ata eva sarvatra bhinnābhinnatvamapi nirastam | idamitthamiti pratītau idamitthambhāvayoraikyaṃ kathamiva pratyetuṃ śakyate? tatretthambhāvaḥ sāstrādisaṃsthānaviśeṣaḥ, tadviśeṣyaṃ dravyamidamaṃśaḥ ityanayoraikyaṃ pratītiparāha-tameva | tathāhi-prathamameva vastu pratīyamānaṃ sakaletaravyāvṛttameva pratīyate | vyāvṛttiśca gotvādisaṃsthānaviśeṣa-

viśiṣṭatayatthamiti pratīteḥ | sarvatra viśeṣaṇaviśeṣyabhāvapratipattau tayoratyantabhedaḥ pratītyaiva suvyaktaḥ | tatra daṇḍakuṇḍalādayaḥ pṛthaksaṃsthānasaṃsthitāḥ svaniṣṭhāśca kadācit kkaciddravyāntaraviśeṣaṇatayāvatiṣṭhante | go-tvādayastu dravyasaṃsthānatayaiva padārthabhūtāssanto dravyaviśeṣaṇatayā avasthitāḥ | ubhayatra viśeṣaṇaviśeṣyabhāvaḥ samānaḥ | tata eva tayorbhedapratipattiśca | iyāṃstu viśeṣaḥ-pṛthaksthitipratipattiyogyā daṇḍādayaḥ, gotvādayastu niyamena tadanarhāḥ iti | ato vastuvirodhaḥ pratītiparāhata iti pratītiprakāranihnavādevocyate | pratītiprakāro hi idamitthamityeva sarvasammataḥ | tadetat sūtrakāreṇa, "naikasminnasambhavāt" iti suvyaktamupapāditam |

ataḥ pratyakṣasya saviśeṣaviṣayatvena pratyakṣādidṛṣṭasambandhaviśiṣṭaviṣayatvādanumānamapi saviśeṣaviṣa-yameva | pramāṇasaṅkhayāvivādepi sarvābhyugatapramāṇānāmayameva viṣaya iti na kenāpi pramāṇena nirviśeṣavastu-siddhiḥ | vastugatasvabhāvaviśeṣaistadeva vastu nivirśeṣamiti vadan jananīvandhyātvapratijñāyāmiva svavāgviro-dhamapi na jānāti ||

yattu-pratyakṣaṃ sanmātragrāhitvena na bhedaviṣayam, bhedaśca vikalpāsahatvādadurnirūpaḥ-ityuktam, tadapi- jātyādiviśiṣṭasyaiva vastunaḥ pratyakṣaviṣayatvāt jātyādereva pratiyogyapekṣayā vastunaḥ svasya ca bhedavyavahā-rahetutvācca dūrotsāritam | saṃvedanavat rūpādivacca paratra vyavahāraviśeṣahetoḥ svasminnapi tadvayavahārahetutvaṃ yuṣmābhirabhyupetaṃ bhedasyāpi sambhavatyeva | ata eva ca nānavasthā’nyonyāśrayaṇañca |

ekakṣaṇavarttitve’pi pratyakṣajñānasya tasminneva kṣaṇe vastubhedarūpatatsaṃsthānarūpagotvādergṛhītatvāt kṣaṇāntaragrāhyaṃ na kiñcidiha tiṣṭhati || apica-sanmātragrāhitve, ghaṭo’sti paṭo’stīti viśiṣṭaviṣayā prata-#ītirvirudhyate | yadi ca sanmātrātirekivastusaṃsthānarūpajātyādilakṣaṇo bhedaḥ pratyakṣeṇa na gṛhītaḥ, kimitya-śvārthī mahiṣadarśane nivarttate | sarvāsu pratipattiṣu sanmātrameva viṣayaścet-tattatpratipattiviṣayasahacāriṇaḥ sarve śabdā ekaikapratipattiṣu kimiti na smaryante | kiñca aśve hastini ca saṃvedanayorekaviṣayatveno uparitanasya gṛhītagrāhitvādviśeṣābhāvācca smṛtivailakṣaṇyaṃ na syāt | pratisaṃvedanaṃ viśeṣābhyupagame pratyakṣasya viśiṣṭārtha-viṣayatvamevābhyupagataṃ bhavati | sarveṣāṃ saṃvedanānāmekaviṣayatāyāmekenaiva saṃvedanenāśeṣagrahaṇādandhabadhirādya-bhāvaśca prasajyeta | na ca cakṣuṣā sanmātraṃ gṛhyate, tasya rūparūpirūpaikārthasamavetapadārthagrāhitvāt | nāpi tvacā, sparśavadvastuviṣayatvāt | śrotrādīnyapi na sanmātraviṣayāṇi; kintu śabdarasagandhalakṣaṇaviśeṣaviṣa-yāṇyeva | atassanmātrasya grāhakaṃ na kiñcidiha dṛśyate | nirviśeṣasanmātrasya pratyakṣeṇaiva grahaṇe tadviṣayāga- masya prāptaviṣayatvenānuvādakatvameva syāt | sanmātrabrahmaṇaḥ prameyabhāvaśca | tato jaḍatvanāśitvādayastvayai-voktāḥ | ato vastusaṃstānarūpajātyādilakṣaṇabhedaviśiṣṭaviṣayameva pratyakṣam | saṃsthānātirekiṇo’nekeṣve-kākārabuddhivodhyasyādarśanāt, tāvataiva gotvādijātivya-vahāraropapatteḥ | atirekavāde’pi saṃsthānasya sampa-#​ratipannatvācca saṃsthānameva jātiḥ | saṃsthānaṃ nāma svāsādhāraṇaṃ rūpamiti yathāvastu saṃsthānamanusandheyam |

jātigrahaṇenaiva bhinna iti vyavahārasambhavāt, padārthāntarādarśanāt, arthāntaravādināpyabhyupagata- tvācca gotvādireva bhedaḥ | nanu

ca-jātyādireva bhedaścet tasmin gṛhīte tadvayavahāravat bhedavyavahāraḥ syāt || satyam, bhedaśca vyavahniyata eva, gotvādivyavahārāt | gotvādireva hi sakaletaravyāvṛttiḥ, gotvādau gṛhīte sakaletarasajātīyabuddhivyavahārayornivṛtteḥ | bhedagrahaṇenaiva hyabhedanivṛttiḥ | ayamasmādbhinna iti tu vyavahāre pratiyoginirdeśasya tadapekṣatvātpratiyogyapekṣayā bhinna iti vyavahāra ityuktam ||

yatpunarghaṭādīnāṃ viśeṣāṇāṃ vyāvarttamānatvenāpāramārthyamuktam, tat anālocitavādhyabādhakabhāva-vyāvṛttyanuvṛtti viśeṣasya bhrāntiparikalpitam || dvayorjñānayorvirodhe hi bādhyabādhakabhāvaḥ; bādhitasyaiva vyā-vṛttiḥ | atra ghaṭapaṭādiṣu deśakālabhedena virodha eva nāsti | yasmin deśe yasmin kāle yasya sadbhāvaḥ prati-pannaḥ, tasmin deśe tasmin kāle tasyābhāvaḥ pratipannaścet, tatra virodhāt balavato bādhakatvaṃ bādhitasya ca nivṛttiḥ | deśāntarakālāntarasambandhitayānubhūtasyānyadeśakālayorabhāvapratītau na virodha iti kathamatra bādhya-bādhakabhāvaḥ? anyatra nivṛttasyānyatra nivṛttirvā kathamucyate? rajjusarppādiṣu tu taddeśakālasambandhitayaivābhā-vapratīteḥ virodho bādhakatvaṃ vyāvṛttiśceti deśakālāntaravyāvattarmānatvaṃ mithyātvavyāptaṃ na dṛṣṭamiti na vyāvarttamānatvamātramapāramārthyahetuḥ |

yattu-anuvarttamānatvātsatparamārtha iti,tatsiddhamevetina sādhanamarhati | ato na sanmātrameva vastu || anubhūti-sadviśeṣayośca viṣayaviṣayibhāvena bhedasya pratyakṣasiddhatvādabādhitatvācca anubhūtireva satītyetadapi nirastam ||

yattvanubhūteḥ svayamprakāśatvamuktam; tadviṣayaprakāśanavelāyāṃ jñāturātmanastathaiva; na tu sarveṣāṃ sarvadā tathaiveti niyamo’sti, parānubhavasya hānopādānādiliṅgākānumānajñānaviṣayatvāt, svānubhavasyāpyatītasya ajñāsiṣamiti jñānaviṣayatvadarśanācca; ataḥ "anubhūtiścet, svatassiddhā" iti vaktuṃ na śakyate || anubhūtera-nubhāvyatve ananubhūtitvamityapi duruktam; svagatātītānubhavānāṃ paragatānubhavānāñcānubhāvyatvena ananubhū-titvaprasaṅgāt | parānubhavānumānānabhyupagame ca śabdārthasambandhagrahaṇābhāvena samastaśabdavyavahārocchedaprasaṅgaḥ | ācāryasya jñānavattvamanumāya tadupasattiśca kriyate; sā ca nopapadyate | na cānyaviṣayatve’nanubhūtitvam; anu-bhūtitvaṃ nāma varttamānadaśāyāṃ svasattayaiva svāśrayaṃ prati prakāśamānatvaṃ, svasattayaiva svaviṣayasādhanatvaṃ vā | te cānubhavāntarānubhāvyatve’pi svānubhavasaddhe nāpagacchata iti nānubhūtitvamapagacchati | ghaṭādestvananubhūtitva-metatsvabhāvavirahāt; nānubhāvyatvāt | tathā anubhūteḥ ananubhāvyatvepi ananubhūtitvaprasaṅgo durvāraḥ, gagana-kusumāderananubhāvyasyānanubhūtitvāt || gaganakusumāderananubhūtitvamasattvaprayuktam, nānanubhāvyatvaprayuktamiti cet-evaṃ tarhi ghaṭāderapyajñānāvirodhitvamevānanubhūtitvanibandhanam, nānubhāvyatvamityāsthīyatām | anubhūte-ranubhāvyatve ajñānāvirodhitvamapi tasyāḥ ghaṭāderiva prasajyata iti cet-ananubhāvyatvepi gaganakusumāderi-vājñānāvirodhitvamapi prasajyata eva | ato’nubhāvyatve’nanubhūtitvamityupahāsyam ||

yattu-saṃvidaḥ svatassiddhāyāḥ prāgabhāvādyabhāvādutpattirnirasyate-

tadandhasya jātyandhena yaṣṭiḥ pradīyate | prāgabhāvasya grāhakābhāvādabhāvo na śakyate vaktum; anubhūtyaiva grahaṇāt | kathamanubhūtiḥ satī tadānīmeva svābhāvaṃ viruddhamavagamayatīti cet; na hyanubhūtiḥ svasamakālavartti-nameva viṣayīkarotītyasti niyamaḥ, atītānāgatayoraviṣayatvaprasaṅgāt ||

atha manyase-anubhūtiprāgabhāvādeḥ siddhayatastatsamakālabhāvaniyamo’stīti-kiṃ tvayā kkacidevaṃ dṛṣṭam? yena niyamaṃ bravīṣi | hanta tarhi tata eva darśanāt prāgabhāvādiḥ siddha iti na tadapahnavaḥ | tatprāgabhāvaṃ ca tatsamakālavarttinamanunmattaḥ ko bravīti | indriyajanmanaḥ pratyakṣasya hyeṣa svabhāvaniyamaḥ, yat svasamakāla-varttinaḥ padārthasya grāhakatvam; na sarveṣāṃ jñānānāṃ pramāṇānāñca, smaraṇānumānāgamayogipratyakṣādiṣu kālānta-ravarttino’pi grahaṇadarśanāt | ata eva ca pramāṇasya prameyāvinābhāvaḥ-

na hi pramāṇasya svasamakālavarttinā’vinābhāvo’rthasambandhaḥ, api tu yaddeśakālādisambandhitayā

yo’rtho’vabhāsate, tasya tathāvidhākāramithyātvapratyanīkatā | ata idamapi nirastam, "smṛtirna bāhyaviṣayā naṣṭepyarthe smṛtidarśanāt" iti ||

athocyeta-na tāvat saṃvitprāgabhāvaḥ pratyakṣāvaseyaḥ, avarttamānatvāt | na ca pramāṇāntarāvaseyaḥ, liṅgādyabhāvāt | na hi saṃvitprāgabhāvavyāptamiha liṅgamupalabhyate | na cāgamastadviṣayo dṛṣṭacaraḥ | atastatprāga-bhāvaḥ pramāṇābhāvādeva na setsyati- iti; yadyevam-svatassiddhatvavibhavaṃ parityajya pramāṇābhāve’varūḍhaścet-yogyānupalabdhyaivābhāvaḥ samarthita ityupaśāmyatu bhavān

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kiñca-pratyakṣajñānaṃ svaviṣayaṃ ghaṭādikaṃ svasattākāle santaṃ sādhayattasya na sarvadā sattāmavagamayaddṛśyata iti ghaṭādeḥ pūrvottarakālasattā na pratīyate | tadapratītiśca saṃvedanasya kālaparicchinnatayā pratīteḥ | ghaṭādivi-ṣayameva saṃvedanaṃ svayaṃ kālānavacchinnaṃ pratītaṃ cet; saṃvedanaviṣayo ghaṭādirapi kālānavacchinnaḥ pratīyeti nityaḥ syāt | nityaṃ cet saṃvedanaṃ svataḥ siddhaṃ nityamityeva pratīyeta | na ca tathā pratīyate |

evamanumānādisaṃvido’pi kālānavacchinnāḥ pratītāścet, svaviṣayānapi kālānavacchinnāt prakā-śayantīti te ca sarve kālānavacchinnā nityā syuḥ, saṃvidanurūpasvarūpatvāt viṣayāṇām |

na ca nirviṣayā kācit saṃvidasti; anupalabdheḥ | viṣayaprakāśanatayaivopalabdhereva hi saṃvidaḥ svayamprakāśatā samarthitā | saṃvido viṣayaprakāśanatāsvabhāvavirahe sati svayamprakāśatvāsiddheḥ anubhūteranubhavāntarānanubhā-vyatvācca saṃvidastuchajachataiva syāt |

na ca svāpamadamūrcchādiṣu sarvaviṣayaśūnyā kevalaiva saṃvitparisphuratīti vācyam; yogyānupalabdhiparā-hatatvāt | tāsvapi daśāsvanubhūtiranubhūtā cet, tasyāḥ prabodhasamaye’nusandhānaṃ syāt; na ca tadasti || nanva-nubhūtasya padārthasya smaraṇaniyamo na dṛṣṭacaraḥ; ataḥ smaraṇābhāvaḥ kathamanubhāvābhāvaṃ sādhayet? || ucyate | nikhilasaṃskāratiraskṛtikaradehavigamādiprabalahetuvirahepyasmaraṇaniyamo’nubhāvābhāvameva sādhayati |

na kevalamasmaraṇaniyamādanubhavābhāvaḥ; suptotthitasya iyantaṃ kālaṃ na kiñcidahamajñāsiṣamiti pratyavamarśenaiva siddheḥ | na ca satyapyanubhave tadasmaraṇaniyamo viṣayāvacchedavirahādahaṅkāravigamādveti śakyate vaktum; arthāntarānanubhavasyārthāntarābhāvasya cānubhūtārthāntarāsmaraṇahetutvābhāvāt | tāsvapi daśāsvahamartho-’nuvartata iti ca vakṣyate |

nanu-svāpādidaśāsvapi saviśeṣonubhāvo’stīti pūrvamuktam || satyamuktam | sa tvātmānubhavaḥ | sa ca saṃviśeṣa eveti sthāpayiṣyate | iha tu sakalaviṣayavirahiṇī nirāśrayā ca saṃvinniṣidhyate || kevalaiva saṃvit ātmānubhava iti cet, na; sā ca sāśrayeti hyupapādayiṣyate |

ataḥ "anubhūtiḥ satīsvayaṃ svaprāgabhāvaṃ na sādhayatīti" prāgabhāvāsiddhirna śakyate vaktum | anu-bhūteranubhāvyatvasambhavopapādanena anyato’pyasiddhinirrastā | tasmānna prāgabhāvādyasiddhayā saṃvido’nutpattirupa-pattimatī ||

yadrapyasyā anutpattyā vikārāntaranirasanam-tadapyanupapannam; prāgabhāve vyabhicārāt | tasya hi janmābhāvepi vināśo dṛśyate | bhāveṣviti viśeṣaṇe tarkakuśalatāviṣkṛtā bhavati | tathā ca bhavadabhimatā’-vidyā anutpannaiva vividhavikārāspadaṃ tattvajñānodayādantavatī ceti tasyāmanaikāntyam | tadvikārāḥ sarve mithyā-bhūtā iti cet, kiṃ bhavataḥ paramārthabhūto’pyasti vikāraḥ, yenaitadviśeṣaṇamarthavadbhavati | na hyasāvabhyupagamyate ||

yadapi-anubhūtirajatvātsvasmin vibhāgaṃ na sahate iti-tadapi nopapadyate, ajasyaivātmano dehendriyādibhyo vibhaktatvāt | anāditvena cābhyupagatāyā avidyāyā ātmano vyatirekasyāvaśyāśrayaṇīyatvāt |

sa vibhāgo mithyārūpa iti cet;-janmapratibaddhaḥ paramārthavibhāgaḥ kiṃ kvaciddṛṣṭastvayā?

avidyāyā ātmanaḥ paramārthato vibhāgābhāve vastuto hyavidyaiva syādātmā |

abādhitapratipattisiddhadṛśyabhedasamarthanena darśanabhedo’pi samarthita eva, chedyabhedāt chedanabhedavat ||

yadapi-nāsyā dṛśerdṛśivarūpāyā dṛśyaḥ kaścidapi dharmo’sti; dṛśyatvādeva teṣāṃ na dṛśidharmatvam-iti ca | tadapi svābhyupagataiḥ pramāṇasiddhairnityatvasvayaṃprakāśatvādidharmairubhayamanaikāntikam | na ca te saṃvedanamātram, svarūpabhedāt | svasattayaiva svāśrayaṃ prati kasyacidviṣayasya prakāśanaṃ hi saṃvedanam | svayaṃprakāśatā tu svasatta- yaiva svāśrayāya prakāśamānatā | prakāśaśca cidacidaśeṣapadārthasādhāraṇaṃ vyavahārānuguṇyam || sarvakālavarttamāna-tvaṃ hi nityatvam | ekatvamekasaṅkayā vaccheda iti |

teṣāṃ jaḍatvādyabhāvarūpatāyāmapi tathābhūtairapi caitanyadharmabhūtaistairanaikāntyamaparihāyyarm | saṃvidi tu svarūpātirekeṇa jaḍatvādipratyanīkatvamiti abhāvarūpo bhāvarūpo vā dharmo nābhyupetaścet; tattanniṣedhoktayā kimapi noktaṃ bhavet |

api ca saṃvit siddhayati vā na vā? sidhyati cet, sadharmatā syāt | na cet, tucchatā, gaganaku-sumādivat | siddhireva saṃviditi cet; kasya kaṃ pratīti vaktavyam; yadi na kasyacitkañcitprati; sā tarhi na siddhiḥ | siddhirhi putratvamiva kasyacit kañcitprati bhavati | ātmana iti cet; ko’yamātmā? nanu saṃvi-devetyuktam | satyamuktam; duruktaṃ tu tat | tathā

hi-kasyacit puruṣasya kiñcidarthajātaṃ prati siddhirūpatayā tatsambandhinī sā saṃvit svayaṃ kathamivātmabhāvamanubhavet?

etaduktaṃ bhavati-anubhūtiriti svāśrayaṃ prati svasadbhāvenaiva kasyacidvastuno vyavahārānuguṇyāpādanasvabhāvo jñānāvagatisaṃvidādyaparanāmā sakarmako’nubhaviturātmano dharmaviśeṣo ghaṭamahaṃ jānāmīmamarthamavagacchāmi paṭa- mahaṃ saṃvehmīti sarveṣāmātmasākṣikaḥ prasiddhaḥ | etatsvabhāvatayā hi tasyāḥ svayamprakāśatā bhavatāpyupapāditā | asya sakarmakasya kartṛdharmaviśeṣasya karmatvavat kartṛtvamapi durghaṭamiti |

tathā hi;-asya kartuḥ sthiratvaṃ, kartṛdharmasya saṃvedanākhyasya sukhaduḥkhāderivotpattisthitinirodhāśca pratyakṣamīkṣyante | kartṛsthairyaṃ tāvat-sa evāyamarthaḥ pūrvaṃ mayānubhūta iti pratyabhijñāpratyakṣasiddham | ahaṃ jānāpi, ahamajñāsiṣam, jñātureva mamedānīṃ jñānaṃ naṣṭamiti ca saṃvidutpattyādayaḥ pratyakṣasiddhā iti kutastadaikyam | evaṃ kṣaṇabhaṅginyāḥ saṃvida ātmatvābhyupagame, pūrvedyurdṛṣṭamaparedyuridamahadarśamiti pratyabhijñā ca na ghaṭate |

anyenānubhūtasya na hyanyena pratyabhijñānasambhavaḥ |

kiñca-anubhūterātmatvābhyupagame tasyā nityatvepi pratisandhānāsambhavastadavasthaḥ | pratisandhānaṃ hi pūrvāparakālasthāyinamanubhadhivitāramupasthāpayati; nānubhūtimātram-ahamevedaṃ pūrvamapyanvabhūvamiti | bhavato-’pyanubhūterna hyanubhavitṛtvamiṣṭam | anubhūtiranubhūtimātrameva | saṃvinnāma kācinnirāśrayā nirviṣayā vā atya-ntānupalabdherna sambhavatītyuktam | ubhayābhyupetā saṃvidevātmetyupalabdhiparāhatam | anubhūtimātrameva paramārtha iti niṣkarṣakahetvābhāsāśca nirākṛtāḥ ||

nanu ca ahaṃ jānāmītyasmatpratyaye yo’nidamaṃśaḥ prakāśaikarasaścitpadārtha, sa ātmā | tasmin tadva-lanirbhāsitatayā yuṣyadarthalakṣaṇaḥ, ahaṃ jānāmīti siddhayannahamarthaścinmātrātirekī yuṣmadartha eva || naitadevam; ahaṃ jānāmīti dharmadharmitayā pratyakṣapratītivirodhādeva ||

kiñca-"ahamartho na cedātmā pratyaktvaṃ nātmano bhavet | ahambuddhayā parāgarthāt pratyagartho hi bhidyate | nirastākhiladuḥkho’hamanantānandabhāk svarāṭ | bhaveyamiti mokṣārthī śravaṇādau pravarttate || ahamarthavināśaścenmokṣa ityadhyavasyati | apasarpedasau mokṣakathāprastāvagandhataḥ ||

mayi naṣṭepi matto’nyā kācijjñaptiravasthitā | iti tatprāptaye yatnaḥ kasyāpi na bhaviṣyati ||

svasambandhitayā hyasyāḥ sattāvijñāptitādi ca | svasambandhaviyoge tu jñaptireva na siddhayati ||

chettuśchedyasya cābhāve chedanāderasiddhivat | ato’hamartho jñātaiva pratyagātmeti niścitam ||

"vijñātāramare kena", "jānātyeve"ti ca śrutiḥ | "etadyo vetti taṃ prāhuḥ kṣetrajña" iti ca smṛtiḥ |

"nātmā śrute"rityārabhya sūtrakāro’pi vakṣyati | "jño’ta evetyato nātmā jñaptimātramiti sthitam" ||

ahaṃpratyayasiddho hyasmadarthaḥ, yuṣmatpratyayaviṣayo yuṣmadarthaḥ | tatra, ahaṃ jānāmīti siddhau jñātā yuṣma-dartha iti vacanam, jananī me vandhyetivadvayāhatārthañca | na cāsau jñātā ahamartho anyādhīnaprakāśaḥ; svayampra-kāśatvāt | caitanyasvabhāvatā hi svayamprakāśatā | yaḥ prakāśasvabhāvaḥ so’nanyādhīnaprakāśaḥ dīpavat |

nahi dīpādeḥ sva prabhāvalanirbhāsitatvena aprakāśatvaṃ anyādhīnaprakāśatvaṃ ca || kiṃ tarhi || dīpaḥ prakā-śa svabhāvaḥ svayameva prakāśate; anyānapi prakāśayati svaprabhayā ||

etaduktaṃ bhavati-yathaikameva tejodravyaṃ prabhāprabhāvadrūpeṇāvatiṣṭhate-

yadyapi prabhā prabhāvaddravyaguṇabhūtā, tathāpi tejodravyameva, na śaukalyādivadguṇaḥ; svāśrayādanyatrāpi varttamānatvāt rūpavattvācca śauklayādivaidharmyāt, prakāśavattvācca tejodravyabheva; nārthāntaram | prakāśavattvañca svasvarūpasyānyeṣāñca prakāśakatvāt | asyāstu guṇatvavyavahāro nityatadāśrayatvataccheṣatvanibandhanaḥ |

na cāśrayāvayavā eva viśīrṇāḥ pracarantaḥ prabhetyucyante, maṇidyumaṇiprabhṛtīnāṃ vināśaprasaṅgāt ||

dīrpa’pyavayavipratipattiḥ kadācidapi na syāt | na hi viśaraṇasvabhāva eva dīpāḥ caturaṅgulamātraṃ niyamena piṇḍībhūtā ūddhvamudgamya tataḥ pañcāt yugapadeva tiryagūdrdhvamadhaścaikarūpā viśīrṇāḥ pracarantīti śakyaṃ vaktum | ataḥ saprabhākā eva dīpāḥ pratikṣaṇamutpannā vinaśyantīti, puṣkalakāraṇakramopanipātāt tadvināśe vināśaccāvagamyate | prabhāyāssvāśrayasamīpe prakāśādhikyamauṣṇyādhikyamityādi upalabdhivyavasthāpyam, agnyādīnāmauṣṇyādivat-evamātmā cidrūpa eva caitanyaguṇaka iti | cidrūpatā hi svayamprakāśatā ||

tathā hi śrutayaḥ "sa yathā saindhavaghano’nantaro’bāhyaḥ kṛtsno rasaghanaḥ eva evaṃ vā are’yamātmā’na-ntaro’bāhyaḥ kṛtsnaḥ prajñānadhana eva", "vijñānadhana eva", "atrāyaṃ puruṣaḥ svayaṃjyotirbhavati", na (hi)vijñā-turvijñāterviparilopo vidyate", "atha yo vededaṃ jighrāṇīti sa ātmā", "katama ātmeti | yo’yaṃ vijñānamayaḥ prāṇeṣu hṛdyantarjyotiḥ puruṣaḥ", "eṣa hi draṣṭā śrotā rasayitā ghrātā mantā boddhā karttā vijñānātmā puruṣaḥ", "vijñātāramare kena vijānīyāt", "jānātyevāyaṃ puruṣaḥ", "na paśyo mṛtyuṃ paśyati na rogaṃ nota duḥkhatām", "sa uttamaḥ puruṣaḥ...nopajanaṃ smarannidaṃ śarīram", "evamevāsya paridraṣṭurimā ṣoḍaśa kalāḥ puruṣāyaṇāḥ puruṣaṃ prāpyāstaṃ gacchanti", "tasmādvā etasmānmanomayāt anyo’ntara ātmā vijñānamayaḥ", ityādyāḥ | vakṣyati

ca, "jño’ta eva" iti | ataḥ svayamprakāśo’yamātmā jñātaiva; na prakāśamātram | prakāśatvādeva kasyacideva bhavet prakāśaḥ dīpādiprakāśavat | tasmāt nātmā bhavitumarhati saṃvit | saṃvidanubhūtijñānādiśabdāḥ sambandhi-śabdā iti ca śabdārthavidaḥ | na hi lokavedayoḥ jānā(tī)tyāderakarmakasyākartṛkasya ca prayogo dṛṣṭacaraḥ || yaccoktam-ajaḍatvāt saṃvidevātmeti-tatredaṃ praṣṭavyam | ajaḍatvamiti kimabhipretam || svasattāprayuktaprakāśa-tvamiti cet-tathāsati dīpādiṣu anaikāntyam | saṃvidatiriktaprakāśadharmānabhyupagamenāsiddhirvirodhaśca | avya-bhicaritaprakāśasattākatvamapi sukhādiṣu vyabhicārānnirastam | yadyucyeta-sukhādiravyabhicaritaprakāśo’pi anyasmai prakāśamānatayā ghaṭādivat jaḍatvena anātma iti-jñānaṃ vā kiṃ svasmai prakāśate? tadapi hyanyasyaivā-hamarthasya jñātusvabhāsate, ahaṃ sukhītivat jānāmyahamiti | ataḥ svasmaiprakāśamānatvarūpam jaḍatvaṃ saṃvidi asiddham | tasmāt svātmānaṃ prati svasattayaiva sidhyan ajaḍo’hamartha evātmā | jñānasyāpi prakāśatā tatsaṃba-ndhāyattā | tatkṛtameva hi jñānasya sukhāderiva svāśrayaṃ cetanaṃ prati prakaṭatvam, itaraṃ prati aprakaṭatvañca | ato na jñaptimātramātmā, api tu jñātaivāhamarthaḥ | atha yaduktamanubhūtiḥ paramārthato nirviṣayā nirāśrayā ca satī bhrā-ntyā jñātṛtayā’vabhāsate rajata tayeva śukti rniradhiṣṭhānabhramānupapatteriti | tadayuktam; tathāsatyanubhavasāmānā-dhikaraṇyenānubhavitā’hamarthaḥ pratīyeta, anubhūtirahamiti puro’vasthitabhāsvaradravyākāratayā rajatādiriva | atra tu pṛthagavabhāsamānaiveya-manubhūtirarthāntaramahamarthaṃ viśinaṣṭi, daṇḍa iva devadattam, tathā hi anubhavāmyaha-miti pratītiḥ, tadevamasmada-rthamanubhūtiviśiṣṭaṃ prakāśayannanubhavāmyahamiti pratyayo daṇḍamātre daṇḍī devadatta iti pratyayavadviśeṣaṇabhūtā-nubhūtimātrāvalambanaḥ kathamiva pratijñāyeta? ||

yadapyuktam-sthūlohamityādidehātmābhimānavata eva jñātṛtvapratibhāsanāt jñātṛtvamapi mithyetitada-yuktam; ātmatayā abhimatāyā anubhūterapi mithyātvaṃ syāt; tadvata eva pratīteḥ || sakaletaropamarditatvajñānā-bādhitatvenānubhūterna mithyātvamiti cet-hantaivaṃsati tadabādhādeva jñātṛtvamapi na mithyā ||

yadapyuktam-avikriyasyātmano jñānakriyākartṛtvarūpaṃ jñātṛtvaṃ na sambhavati | ato jñātṛtvaṃ vikriyā-tmakaṃ jaḍaṃ vikārāspadāvyaktapariṇāmāhaṅkāragranthistham iti na jñātṛtvamātmanaḥ; api antaḥkaraṇarūpasyāha-ṅkārasya | karttṛtvādirhi rūpādivat dṛśyadharmaḥ | kartṛtve’hampratyayagocaratve ca ātmanobhyupagamyamāne dehasye-vānātmatvaparākatvājaḍatvādiprasaṅgaśceti-naitadupapadyate; dehasyevācetanatva-prakṛtipariṇāmatva-dṛśyatva-parāka- tva-parārthatvādiyogāt antaḥkaraṇarūpasyāhaṅkārasya; cetanāsādhāraṇasvabhāvatvācca jñātṛtvasya | etaduktaṃ bhavati-yathā dehādiḥ dṛśyatvaparākatvādihetubhiḥ tatpratyanīkadraṣṭṭatvapratyakatvādervivicyate, evamantaḥkaraṇarūpā-haṅkāropi taddravyatvādeva taireva hetubhiḥ tasmādvivicyata iti |

ato virodhādevana jñātṛtvamahaṅkārasya, dṛśitvavat-yathā dṛśitvaṃ tatkarmaṇo’haṅkārasya nābhyupagamyate, tathā jñātṛtvamapi na tatkarmaṇo’bhyupagantavyam |

na ca jñātṛtvaṃ vikriyātmakam | jñātṛtvaṃ hi jñānaguṇāśrayatvam | jñānañcāsya nityasya svābhāvikadharma-tvena nityam | nityatvañca’tmanāḥ, nātmā śruteḥ" ityādiṣu vakṣyati | "jño’ta eva" ityatra jña iti vyapadeśena jñānāśrayatvañca svābhāvikamiti vakṣyati | asya jñānasvarūpasyaiva, maṇiprabhṛtīnāṃ prabhāśrayatvamiva, jñānā-śrayatvamapyaviruddhamityuktam | svayamaparicchinnameva jñānaṃ saṅkocavikāsārhamityupapādayiṣyāmaḥ | ataḥ kṣetra-jñāvasthāyāṃ karmaṇā saṅkucitasvarūpaṃ tattatkarmānuguṇataratamabhāvena (tāratabhyena?) vartate | taccendriyadvāreṇa

vyavasthitam | tamimamindriyadvārā jñānaprasaramapekṣya udayāstamayavyapadeśaḥ pravarttate | jñānaprasare tu kartṛtvama- styeva | tacca na

svābhāvikam; api tu karmakṛtam ityavikriyasvarūpa evātmā | evaṃrūpavikriyātmakaṃ jñātṛtvaṃ jñānasvarūpasyātmana eveti na kadācidapi jaḍasyāhaṅgārasya jñātṛtvasambhavaḥ ||

jaḍasvarūpasyāpyahaṅkārasya citasannidhānena tacchāyāpattyā tatsambhava iti cet-keyaṃ cicchāyāpattiḥ? kimahaṅkāracchāyāpattiḥ saṃvidaḥ, uta saṃvicchāyāpattirahaṅkārasya | na tāvat saṃvidaḥ; saṃvidi jñātṛtvā nabhyupaga-māt | nāpyahaṅkārasya; uktarītyā tasya jaḍasya jñātṛtvāyogāt | dvayorapyacākṣuṣatvācca | na hya cākṣuṣāṇāṃ chāyā dṛṣṭā |

atha agsimparkāta ayaḥpiṇḍauṣṇyavat citsamparkāt jñātṛtvopalabdhiriti || naitat | saṃvidi vā-stava(vastuto)jñātṛtvānabhyupagamādeva na tatsaṃparkādahaṅkāre jñātṛtvaṃ tadupalabdhirvā | ahaṅkārasyatvacetanasya jñātṛtvāsambhavādeva sutarāṃ na tatsamparkātsaṃvidi jñātṛtvaṃ tadupalabdhirvā ||

yadapyuktam-ubhayatra na vastuto jñātṛtvamasti;

ahaṅkārastu anubhūterabhivyañjakaḥ svātmasthāmevānubhūtimabhivyanakti, ādarśādivat iti | tadayuktam; ātmanaḥ svayañjyotiṣo jaḍasvarūpāhaṅkārābhivyaṅgayatvāyogāt | taduktam-

"śāntāṅgāra ivādityamahaṅkāro jaḍātmakaḥ | svayaṃjyotiṣamātmānaṃ vyanaktīti na yuktimat "

iti | svayamprakāśānubhavādhīnasiddhayo hi sarve padārthāḥ | tatra tadāyattaprakāśo’cit ahaṅkāraḥ anuditāna-stamitasvarūpaprakāśamaśeṣārthasiddhihetubhūtamanubhavamabhivyanaktīti ātmavidaḥ parihasanti || kiñca ahaṅkā-rānubhavayoḥ svabhāvavirodhāt anubhūterananubhūtitvaprasaṅgācca na vyaṅktṛvyaṅghaya bhāvaḥ | yathoktam-

"vyaṅktṛvyaṅgayatvamanyonyaṃ na ca syātprātikūlyataḥ |

vyaṅgayatve’nanubhūtitvamātmani syādyathā ghaṭe ||" iti |

na ca ravikaranikarāṇāṃ svābhivyaṅgayakaratalābhivyaṅgayatvavat saṃvidabhivyaṅgayāhaṅkārābhivyaṅgayatvaṃ saṃvidaḥ sādhīyaḥ; tatrāpi ravikaranikarāṇāṃ karatalābhivyaṅgayatvābhāvāt | karatalapratihatagatayo hi raśmayo bahulāḥ svayameva sphuṭataramupalabhyanta iti tadvāhulyamātrahetutvāt karatalasya nābhivyañjakatvam |

kiñca-asya saṃvitsvarūpasyātmano’haṅkāra (rādi)nirvartyā abhivyaktiḥ kiṃrūpā | na tāvat utpattiḥ, svatassiddhatayā ananyotpādyatvābhyupagamāt | nāpi tatprakāśanam; tasyā anubhavāntarānanubhāvyatvāt |

tata eva ca na tadanubhavasādhanānugrahaḥ | sa hi dvidhā jñeyasyendriyasambandhahetutvena vā-yathā jātinija-mukhādigrahaṇe vyakti-darpaṇādīnāṃ nayanādīndriyasambandhahetutvena | boddhṛgatakalmaṣāpanayena vā-yathā paratattvā-vabodhanasādhanasya śāstrasya śamadamādinā | yathoktam-"karaṇānāmabhūmitvāt na tatsambandhahetutā..." iti ||

kiñca-anubhūteranubhāvyatvābhyupagame’pi ahamarthena na tadanubhavasādhanānugrahaḥ suvacaḥ | sa hyanubhāvyā-nubhavotpatti-pratibandha(ka)nirasanena bhavet-yathā rūpādigrahaṇotpattinirodhisantamasanirasanena cakṣuṣo dīpā-dinā | na ceha tathāvidhaṃ nirasanīyaṃ saṃbhāvyate | na tāvat saṃvidā’’tmagataṃ tajjñānotpattinirodhi kiñcidapya-haṅkārāpaneyamasti | asti hyajñānamiti cet-na, ajñānasyāhaṅkārāpanodyatvānubhyupagamāt | jñānameva hyajñā- nasya nivarttakam | na ca saṃvidāśrayatvamajñānasya saṃbhavati; jñānasamānāśrayatvāt tatsamānaviṣayatvācca | jñātṛbhāvaviṣayabhāvavirahite jñānamātre sākṣiṇi nājñānaṃ bhavitumarhati | yathā jñānāśrayatvaprasaktiśūnyatvena

ghaṭādernājñānāśrayatvam, tathā jñānamātre’pi jñānāśrayatvābhāvena nājñānāśrayatvaṃ syāt |

saṃvido’jñānāśrayatvābhyupagame’pi ātmatayā’bhyupagatāyāḥ tasyā jñānaviṣayatvābhāvena jñānena na tadgatājñānanivṛttiḥ | jñāne hi svaviṣaya evājñānaṃ nirvatayati, yathā rajjvādau | ato na kenāpi kadācit saṃvidāśrayamajñānamucchidyeta | asya ca sadasadanirvacanīyasyājñānasya svarūpameva durnirūpamityupariṣṭādvakṣyate | jñānaprāgabhāvarūpasya cājñānasya jñānotpattivirodhitvābhāvena na tannirasanena tajjñānasādhanānugrahaḥ ||

ato na kenāpi prakāreṇāhaṅkāreṇānubhūterabhivyaktiḥ ||

na ca svāśrayatayābhivyaṅgayābhivyañjanamabhivyañjakānāṃ svabhāvaḥ; pradīpādiṣvadarśanāt | yathāvasthi-tapadārthapratītyanuguṇasvābhāvyācca jñānatatsādhanayoranugrāhakasya ca | tacca svataḥpramāṇyanyāyasiddham | na ca darpaṇādi rmukhāderabhivyañjakaḥ; api tu cākṣuṣatejaḥpratiphalanarūpadoṣahetuḥ | taddoṣakṛtaśca tatrānyathāvabhāsaḥ |

abhivyañjakastvālokādireva | na ceha tathā’haṅkāreṇa saṃvidi svaprakāśāyāṃ tādṛśadoṣāpādanaṃ sambhavati | vya-ktestu jātirākāra iti tadāśrayatayā pratītiḥ; na tu vyaktivyaṅgayatvāt | ato’ntaḥkaraṇabhūtāhaṅkārasthatayā saṃvidupalabdhervastuto doṣato vā na kiñcidiha kāraṇamiti nāhaṅkārasya jñātṛtvaṃ tathopalabdhirvā | tasmātsvata eva jñātṛtayā siddhayannahamartha eva pratyagātmā | na jñaptimātram | ahambhāvavigame tu jñapterapi na pratyakatvasiddhi-rityuktam ||

tamoguṇābhibhavātparāgarthānubhavābhāvāccāhamarthasya viviktasphuṭapratibhāsābhāve’pi āprabodhāt aha-mityekākāreṇā’’tmanaḥ sphuraṇāt suṣuptāvapi nāhambhāvavigamaḥ | bhavadabhimatāyā anubhūterapi tathaiva pratheti vaktavyam | na hi suptotthitaḥ kaścit ahambhāvaviyuktārthāntarapratyanīkākārā jñaptirahamajñānasākṣitayā’vatiṣṭhe ityevaṃvidhāṃ svāpasamakālāmanubhūtiṃ parāmṛśati | evaṃ hi suptotthitasya parāmarśaḥ, sukhamahamasvāpsamiti | ane-naiva(anena) pratyavamarśena tadānīmapyahamarthasyaivā’’tmanaḥ sukhitvaṃ jñātṛtvañca jñāyate |

na ca vācyam-yathedānīṃ sukhaṃ bhavati tathā tadānīmasvāpyamityeṣā pratipattiriti-atadrūpatvāt prati-patteḥ | na cāhamarthasyātmano’sthiratvena tadānīmahamarthasya sukhitvānusandhānānupapattiḥ; yataḥ suṣuptidaśāyāḥ | prāganubhūtaṃ vastu suptotthitaḥ, "mayedaṃ kṛtam, mayedamanubhūtam, ahametada(vama)vocamiti parāmṛśati ||

"etāvantaṃ kālaṃ na kiñcidahamajñāsiṣamiti ca parāmṛśatīti cet-tataḥ kim || na kiñciditi kṛnsna-pratiṣedha iti cet-na; nāhamavediṣamiti vediturahamarthasyaivānuvṛtteḥ | vedyaviṣayo hi sa pratiṣedhaḥ | na kiñci- diti niṣedhasya kṛtsnaviṣayatve bhavadabhimatānubhūtirapi pratiṣiddhā syāt | suṣuptisamaye tu anusandhīyamāna-mahamarthamātmānaṃ jñātāram ahamiti parāmṛśya, na kiñcidavediṣamiti vedane tasya pratiṣidhyamāne tasmin kāle niṣiddhayamānāyā vitteḥ siddhim anuvarttamānasya jñāturahamarthasya cāsiddhimanenaiva, "na kiñcidahamavediṣam" iti parāmarśena sādhayaṃstamimamarthaṃ devānāmeva sādhayatu ||

māmapyahaṃ na jñātāvānityahamarthasyāpi tadānīmananusandhānaṃ pratīyata iti cet-svānubhavasvavacanayo-rvirodhamapi na jānanti bhavantaḥ | ahaṃ māṃ na jñātavāniti hyanubhavavacane | māmiti kiṃ niṣiddhayata iti cet-sādhu pṛṣṭaṃ bhavatā | taducyate | ahamarthasya jñāturanuvṛtteḥ na svarūpaṃ niṣidhyateḥ api tu prabodhasamaye’nusandhīya-māna(nā’?)syāhamarthasya varṇāśramādiviśiṣṭatā | ahaṃ māṃ na jñātavānityukte viṣayo vivecanīyaḥ | jāgari-tāvasthānusaṃhita jātyādiviśiṣṭo’smadartho māmityaṃśasya viṣayaḥ | svāpyayāvasthāprasiddhāviśadasvānubhavaika-

tānaścāhamartho’hamityaṃśasya viṣayaḥ | atra supto’hamīdṛśo ahamiti ca māmapi na jñātavānahamityeva svalvanu-bhavaprakāraḥ ||

kiñca-suṣuptāvātmā ajñānasākṣitvenā’sta iti hi bhavadīyā prakriyā | sākṣitvañca sākṣājjñātṛtva- meva na hyajānataḥ sākṣitvam | jñātaiva hi lokavedayoḥ sākṣīti vyapadiśyate; na jñānamātram | smarati ca bhaga- vān pāṇiniḥ "sākṣāddraṣṭari saṃjñāyām" iti sākṣājjñātaryeva sākṣiśabdam | sa cāyaṃ sākṣī jānāmīti pratīya-māno’smadartha eveti kutastadānīmahamarthona pratīyeta | ātmane svayamavabhāsamāno’hamityevāvabhāsata iti svāpādyavasthāsvapi ātmā prakāśamānaḥ ahamityevāvabhāsata iti siddham ||

yattu-mokṣadaśāyāmahamartho nānuvarttate-iti; tadapeśalam | tathāsatyātmanāśa evāpavargaḥ prakārānta- reṇa pratijñātaḥ syāt | na cāhamartho dharmamātram; yena tadvigame’pyavidyānivṛttaviva svarūpamavatiṣṭheta | pratyuta svarūpamevāhamartha ātmanaḥ | jñānaṃ tu tasya dharmaḥ, "ahaṃ jānāmi jñānaṃ me jātam" iti cāhamarthadharmatayā jñāna-pratītereva ||

api ca yaḥ paramārthato bhrāntyā vā ādhyātmikādiduḥkhairduḥkhitayā svātmānamanusandhatte "ahaṃ duḥkhī" iti, "sarvametadduḥkhajātamapunarbhavamapohya kathamahamanākulaḥ svastho bhaveyam" ityutpannamokṣarāgaḥ sa eva tatsā-dhane pravarttate | sa sādhanānuṣṭhānena yadyahameva na bhaviṣyāmītyavagacchet, apasarpedevāsau mokṣakathāprastāvāt | tata-ścādhikārivirahādeva sarvaṃ mokṣa śāstram pramāṇaṃ syāt || ahamupalakṣitaṃ prakāśamātramapavarge avatiṣṭhata iti cet-kimanena? mayi naṣṭe’pi kimapi prakāśamātramapavarge’vatiṣṭhata iti matvā na hi kaściduddhipūrvakārī prayatate | ato-’hamarthasyaiva jñātṛtayā siddhiyataḥ pratyagātmatvam |

sa ca pratyagātmā muktāvapyahamityeva prakāśate svasmai prakāśamānatvāt | yo yaḥ svasmai prakāśate sa sarvaḥ ahamityeva prakāśate; yathā tathā’vabhāvamānatvenobhayavādisaṃmataḥ saṃsāryātmā | yaḥ punarahamiti na cakā-sti nāsau svasmai prakāśate, yathā ghaṭādiḥ | svasmai prakāśate cāyaṃ muktātmā | sa tasmādahamityeva prakāśate ||

na cāhamiti prakāśamānatvena tasyājñatvasaṃsāritvādiprasaṅgaḥ | mokṣavirodhātaḥ ajñatvādyahetutvāccā-hampratyayasya | ajñānaṃ nāma svarūpājñānamanyathājñānaṃ viparītajñānaṃ vā | ahamityevātmanassvarūpamiti sva-rūpajñānarūpo’hampratyayo nājñatvamāpādayati; kutaḥ saṃsāritvam, api tu tadvirodhitvānnāśayatyeva ||

brahyātmabhāvāparokṣyanirddhūtaniravaśeṣāvidyānāmapi vāmadevādīnāmahamityevātmānubhavadarśanācca | śrūyate hi-"taddhaitat paśyannṛṣirvāmadevaḥ pratipede ahaṃ manurabhavaṃ sūryaśceti", "ahamekaḥ prathamamāsaṃ vartāmi ca bhaviṣyāmi ca" ityādi | sakaletarājñānavirodhinaḥ sacchabdapratyayamātrabhājaḥ parasya brahmaṇo vyavahāro’pyeva-meva." "hantā’hamimāstistro devatāḥ", "bahu syāṃ prajāyeya", "sa īkṣata lokānnu sṛjā iti" | tathā-"yasmāt kṣaramatīto’hamakṣarādapi cottamaḥ | ato’smi loke vede ca prathitaḥ puruṣottamaḥ", "ahamātmā guḍākeśa", "na tvevāhaṃ jātu nāsam", "ahaṃ kṛtsnasya jagataḥ prabhavaḥ pralayastathā", "ahaṃ sarvasya prabhavo mattaḥ sarvaṃ pravarttate", "teṣāmahaṃ samuddhartā mṛtyasaṃsārasāgarāt", "ahaṃ vījapradaḥ pitā", "vedāhaṃ samatītāni" ityādiṣu ||

yadyahamityevātmanaḥ svarūpamaḥ kathaṃ tarhyahaṅkārasya kṣetrāntarbhāvo bhagavatopadiśyate, "mahābhūtānyahaṅkāro buddhiravyaktameva ca" iti || ucyate | svarūpopadeśeṣu sarveṣvahamityevopadeśāt tathaivātmasvarūpapratipatteścāhami-tyeva pratyagātmanaḥ svarūpam | avyaktapariṇāmabhedasyāhaṅkārasya kṣetrāntarbhāvo bhagavataivopadiśyate | sa tvanā-

tmani dehe’mbhāvakaraṇahetutvenāhaṅkāra ityucyate | asya tvahaṅkāraśabdasya abhūtatadūbhāve’rthe cvipratyayamutpādya vyutpa-ttirdraṣṭavyā | ayameva tvahaṅkāra utkṛṣṭajanāvamānaheturgarvāparanāmā śāstreṣu bahuśo heyatayā pratipādyate | tasmādvādhakāpetā’hambuddhiḥ sākṣādātmagocaraiva | śarīragocarā tvahambuddhiravidyaiva | yathoktaṃ bhagavatā parāśa- reṇa, "śrūyatāṃ cāpyavidyāyāḥ svarūpaṃ kulanandana | anātmanyātmabuddhiryā" iti || yadi jñaptimātramevātmā, tadā’nātmanyātmābhimāne, śarīre jñaptimātrapratibhāsaḥ syāt; na jñātṛtvapratibhāsaḥ | tasmāt jñātā’hamartha evātmā | taduktam-

"ataḥ pratyakṣasiddhatvāduktanyāyāgamānvayāt | avidyāyogataścātmā jñātā’hamiti bhāsate ||" iti |

tathā ca,-"dehendriyamanaḥprāṇadhībhyo’nyo’nanyasādhanaḥ | nityo vyāpī pratikṣetramātmā bhinnassvatassukhī ||" iti |

ananyasādhanaḥ-svaprakāśaḥ | vyāpī-atisūkṣmatayā sarvācetanāntaḥpraveśasvabhāvaḥ ||

yaduktam-doṣamūlatvenānyathāsiddhisambhāvanayā sakalabhedāvalambipratyakṣasya śāstrabādhyatvamiti-ko-’yaṃ doṣa iti vaktavyam, yanmūlatayā pratyakṣasyānyathāsiddhiḥ || anādibhedavāsanaiva hi doṣa iti cet-bhedavā-sanāyāstimirādivat yathāvasthitavastuviparītajñānahetutvaṃ kimanyatra jñātapūrvam || anenaiva śāstravirodhena jñāsyata iti cet na; anyonyāśrayaṇāt-śāstrasya nirastanikhilaviśeṣavastubodhitvaniścaye sati bhedavāsanā- yā doṣatvaniścayaḥ, bhedavāsanāyā doṣatvaniścaye sati śāstrasya nirastanikhilaviśeṣavastubodhitvaniścaya iti | kiñca yadi bhedavāsanāmūlatvena pratyakṣasya viparītārthatvam, śāstramapi tanmūlatvena tathaiva syāt || atho-cyeta-doṣamūlatve’pi śāstrasya pratyakṣāvagatasakalabhedanirasanajñānahetutvena paratvāt tat pratyakṣasya bādhakamiti-tanna; doṣamūlatve jñāte sati paratvamakiñcitkaram | rajjusarpajñānanimittabhaye sati bhrānto’yamiti parijñātena kenacit "nāyaṃ sarpaḥ; mā bhaiṣīḥ" ityukte’pi bhayānivṛttidarśanāt | śāstrasya ca doṣamūlatvaṃ śravaṇavelāyāmeva jñātam | śravaṇāvagatanikhilabhedopamardibrahmātmaikatvavijñānābhyāsarūpatvānmananādeḥ || api ca-idaṃ śāstram; etaccāsambhāvyamānadoṣam; pratyakṣantu sambhāvyamānadoṣam iti kenāvagataṃ tvayā? na tāvatsvatassiddhā nirddhūta-nikhilaviśeṣānubhūtirimamarthamavagamayati; tasyāḥ sarvaviṣayaviraktatvāt; śāstrapakṣapātavirahācca | nāpyaindri-yikaṃ pratyakṣam, doṣa mūlatvena viparītārthatvāt | tanmūlatvādeva nānyānyapi pramāṇāni | ataḥ svapakṣasādhana-pramāṇānabhyupagamānna svābhimatārthasiddhiḥ ||

nanu vyāvahārikapramāṇaprameyavyavahāro’smākāmapyastyeva; ko’yaṃ vyāvahāriko nāma? āpātapratī-tisiddho yuktibhirnirūpito na tathā’vasthita iti cet; kiṃ tena prayojanam? pramāṇatayā pratipanne’pi yauktika-vādhādeva pramāṇakāryābhāvāt ||

athocyeta-śāstrapratyakṣayoravidyāmūlatve’pi pratyakṣaviṣayasya śāstreṇa bādho dṛśyate; śāstraviṣayasya sadadvitīyabrahmaṇaḥ paścāttanabādhādarśanena nivirśeṣānubhūtimātraṃ bahyaiva paramārtha iti | tadayuktam, abādhitasyāpi doṣamūlasyāpā-ramārthyaniścayāt |

taduktaṃ bhavati-yathā sakaletarakācādidoṣarahita puruṣāntarāgocaragiriguhāsu vasatastaimirikajanasya (ajñātasvatimirasya)

(jñātasvatimirasya) sarvasya timiradoṣāviśeṣeṇa dvicandrajñānamaviśiṣṭaṃ jāyate | na

tatra bādha-kapratyayo’stīti na tanmithyā na bhavatīti tadviṣayabhūtaṃ candradvitvamapi (dvicandratvamapi) mithyaiva |

doṣo hyayathārthajñānahetuḥ | tathā brahmajñānamavidyāmūlatvena bādhakajñānarahitamapi svaviṣayeṇa brahmaṇā saha mithyaiva-iti |

bhavanti cātra prayogāḥ-vivādādhyāsitaṃ brahma mithyā, avidyāvata utpannajñānaviṣayatvāt prapañcavat | brahmamithyā, jñānaviṣayatvāt, prapañcavat | brahma mithyā, asatyahetujanyajñānaviṣayatvāt, prapañcavadeva |

na ca vācyam-svāpnasya hastyādivijñānasyāsatyasya paramārthaśubhāśubhapratipattihetubhāvavat avidyā-mūlatve na asatyasyāpi śāstrasya paramārthabhūtabrahmaviṣayapratipattihetubhāvo na viruddha iti; svāpnajñānasyāsatya-tvābhāvāt | tatra hi viṣayāṇāmeva mithyātvam; teṣāmeva hi bādho dṛśyate; na jñānasya | na hi-mayā svapnave-lāyāmanubhūtaṃ jñānamapi na vidyata iti kasyacidapi pratyayo jāyate | darśanaṃ tu vidyate, arthā na santīti hi bādha-kapratyayaḥ | māyāvino mantrauṣadhādiprabhavaṃ māyāmayaṃ jñānaṃ satyameva prīterbhayasya ca hetuḥ; tatrāpi jñānasyābādhi-tatvāt | viṣayendriyādidoṣajanyaṃ rajavādau sarpādivijñānaṃ satyameva bhayādihetuḥ | satyaiva adaṣṭepi svātmani sarpasannidhānāddaṣṭabuddhi; | satyaiva śaṅkāviṣaburddhimaraṇahetubhūtā | vastubhūta eva jalādau mukhādipratibhāso vastu-bhūtamukhagataviśeṣaniścayahetuḥ | eṣāṃ saṃvedanānāmutpattimattvādarthakriyākāritvācca satyatvamavasīyate |

hastyādīnāmabhāve’pi kathaṃ tadbuddhayaḥ satyā bhavantīti cet; naitat, buddhīnāṃ sālambanatvamātraniya- māt | arthasya pratibhāsamānatvameva hyālambanatve apekṣitam | pratibhāsamānatā ca astyeva doṣavaśāt |

sa tu bādhito’satya ityavasīyate | abādhitā hi buddhiḥ satyaivetyuktam ||

rekhayā varṇapratipattāvapi nāsatyātsatyabuddhiḥ, rekhāyāssatyatvāt || nanu varṇātmanā pratipannā rekhā varṇabuddhihetuḥ,varṇātmatā tvasatyā | naivam; varṇātmatāyā asatyāyā upāyatvāyogāt | asato nirupākhyasya hyupāyatvaṃ na dṛṣṭamanupapannañca | atha tasyāṃ varṇabuddherupāyatvam, evaṃ tarhyasatyātsatyabuddhirna syāt buddhessatyatvā-deva | upāyopeyayorekatvaprasaṅgaśca, ubhayorvarṇabuddhitvāviśeṣāt | rekhāyā avidyamānavarṇātmanopāyatve caikasyā- meva rekhāyāmavidyamānasarvavarṇātmakatvasya sulabhatvādekarekhādarśanātsarvavaṇarpratipattissyāt | atha piṇḍaviśeṣe devadattādiśabdasaṅketavat cakṣurgrāhyarekhāviśeṣe śrotragrāhyavarṇaviśeṣasaṅketavaśādrekhāviśeṣo varṇaviśeṣabuddhihetu-riti-hanta tarhi satyādeva satyapratipattiḥ, rekhāyāḥ saṅketasya ca satyatvāt |

rekhāgavayādapi satyagavayabuddhiḥ sādṛśyanibandhanā, sādṛśyañca satyameva |

na caikarūpasya śabdasya nādaviśeṣeṇārthabhedabuddhihetutve’pyasatyātsatyapratipattiḥ; nānānādābhivya-syaikasyaiva śabdasya tattannādābhivyaṅgayasvarūpeṇārthaviśeṣaissaha sambandhagrahaṇavaśādatharbhedabuddhayutpattihetutvāt | śabdasyaikarūpatvamapi na sādhīyaḥ; gakārādebodhakasyaiva śrotragrāhyatvena śabdatvāt |

ato’satyāt śāstrāt satyabrahmaviṣayapratipattirdurupapādā |

nanu na śāstrasya gaganakusumavadasatyatvam; prāgadvaitajñānātsadvuddhibodhyatvāt | utpanne tattvajñāne hyasa-tyatvaṃ śāstrasya | na tadā śāstraṃ nirastanikhilabhedacinmātrabrahmajñānopāyaḥ | yadopāyaḥ, tadāstyeva śāstram, astīti buddheḥ | naivam; asati śāstre asti śāstramiti buddhermithyātvāt | tataḥ kim? idaṃ tataḥ | mithyā-bhūtaśāstrajanyajñānasya mithyātvena tadviṣayasyāpi brahmaṇo mithyātvam; yathā dhūmabudhdyā gṛhītabāṣpajanyāgni-jñānasya mithyātvena tadviṣayasyāgnerapi mithyātvam | paścāttanabādhādarśanañcāsiddham; śūnyameva tattvamiti

vākyena tasyāpi bādhadarśanāt | tattu bhrāntimūlamiti cet-etadapi bhrāntimūlamiti tvayaivoktam | pāścāttya-bādhādarśanaṃ tu tasyaivetetyalamapratiṣṭhitakutarkaparihasanena |

yaduktaṃ-vedāntavākyāni nirviśeṣajñānaikarasavastumātrapratipādanaparāṇi, "sadeva saumyedamagra āsīt" ityeva-mādīnīti | tadayuktam; ekavijñānena sarvavijñānapratijñopapādanamukhena sacchabdavācyasya parasya brahmaṇo jagadu-pādānatvaṃ jagannimittatvaṃ sarvajñatā savarśaktiyogaḥ satyasaṅkalpatvaṃ sarvāntaratvaṃ sarvādhāratvaṃ sarvaniyamanami-tyādyanekakalyāṇaguṇaviśiṣṭatāṃ kṛtsnasya jagatastadātmakatāṃ ca pratipādya evambhūtabrahmātmakastvamasīti śvetaketuṃ pratyupadeśāya pravṛttatvāt prakaraṇasya | prapañcitaścāyamartho vedārthasaṃgrahe | atrāpyārambhaṇādhikaraṇe nipu-ṇataramupapādayiṣyate ||

1.1.1

"atha parā yayā tadakṣaram" ityatrāpi prākṛtān heyaguṇān pratiṣidhdya nityatvavibhutvasūkṣmatvasarvagatatvāvya-yatvabhūtayonitvasārvajñyādikalyāṇaguṇayogaḥ parasya brahmaṇaḥ pratipāditaḥ | "satyaṃ jñānamanantaṃ brahma" ityatrāpi

sāmānādhikaraṇyasyānekaviśeṣaṇaviśiṣyaikārthābhidhānavyutpattyā na nirviśeṣavastusiddhiḥ | pravṛttinimi-ttabhedenaikārthavṛttitvaṃ hi sāmānādhikaraṇyam | tatra satyajñānādipadamukhyārthairguṇaistattadguṇavirodhyākārapratya-nīkākārairvā ekasminnevārthe padānāṃ pravṛttau nimittabhedo’vaśyāśrayaṇīyaḥ | iyāṃstu viśeṣaḥ,-ekasmin pakṣe padānāṃ mukhyārthatā, aparasmiṃśca teṣāṃ lakṣaṇā | na cājñānādīnāṃ pratyanīkatā vastusvarūpameva | ekenaiva padena svarūpaṃ pratipannamiti padāntaraprayogavaiyarthyāt | tathā sati sāmānādhikaraṇyāsiddhiśca, ekasmin vastuni vartamānānāṃ padānāṃ nimittabhedānāśrayaṇāt | na ca ekasyaivārthasya viśeṣaṇabhedena viśiṣṭatābhedādanekārthatvaṃ padānāṃ sāmānādhikaraṇyavirodhi; ekasyaiva vastuno’nekaviśeṣaṇaviśiṣṭatā pratipādanaparatvātsāmānādhi-karaṇyasya, "bhinnapravṛvinimittānāṃ śabdānāmekasminnarthe vṛttiḥ sāmānādhikaraṇyam" iti hi śābdāḥ |

yaduktam-ekamevādvitīyamityatrādvitīyapadaṃ guṇato’pi sadvitīyatāṃ na sahate; atassarvaśākhāpratyaya-nyāyena kāraṇavākyānāmadvitīyavastupratipādanaparatvamabhyupagamanīyam, kāraṇatayopalakṣitasyādvitīyasya brahmaṇo lakṣaṇamidamucyate "satyaṃ jñānamanantaṃ brahma" iti; ato lilakṣayiṣitaṃ brahma nirguṇameva, anyathā "nirgu-ṇam" nirañjanam" ityādibhirvirodhaśceti tadanupapannam, jagadupādānasya brahmaṇaḥ svavyatiriktādhiṣṭhātrantara-nivāraṇena vicitraśaktiyogapratipādanaparatvādadvitīyapadasya | tathaiva vicitraśaktiyogamevāvagamayati "tadaikṣata bahusyāṃ prajāyeyeti tattejo’sṛjata" ityādi | aviśeṣeṇādvitīyamityukte nimittāntaramātraniṣedhaḥ kathaṃ jñāyata iti cet; sisṛkṣorbrahmaṇa upādānakāraṇatvaṃ "sadeva somyedamagra āsīdekameva" iti pratipāditam | kāryotpatti-svābhāvyena buddhisthaṃ nimittāntaramiti tadevādvitīyapadena niṣidhyata ityavagamyate | sarvaniṣedhe hi svābhyu- pagatāssiṣādhayiṣitā nityatvādayaśca niṣiddhāḥ syuḥ | sarvaśākhāpratyayanyāyaścātra bhavato viparītaphalaḥ, sarva-śākhāsu kāraṇānvayināṃ sarvajñatvādīnāṃ guṇānāmatropasaṃhārahetutvāt ataḥ kāraṇavākyasvabhāvādapi "satyaṃ jñānamanantaṃ brahma" ityanena saviśeṣameva pratipādyata iti vijñāyate ||

nirguṇasaguṇavākyayorviṣayāvabhāgenāvirodhaḥ ||

na ca nirguṇavākyavirodhaḥ, prākṛtaheyaguṇaviṣayatvātteṣāṃ "nirguṇaṃ "nirañjanaṃ "niṣkriyaṃ śāntam" ityādīnām | jñānamātrasvarūpavādinyo’pi śrutayo brahmaṇo jñānasvarūpatāmabhidadhati; na tāvatā nirviśe-ṣajñānamātrameva tattvam , jñātureva jñānasvarūpatvāt |

jñānasvarūpasyaiva tasya jñānāśrayatvaṃ maṇidyumaṇidīpādivadyuktamevetyuktam | jñātutvameva hi sarvāḥ śrutayo vadanti || "yaḥ sarvajñaḥ sarvavit" "tadaikṣata" "seyaṃ devataikṣata" "sa īkṣata lokānnu sṛjā iti "nityo nityānāṃ cetanaścetanānāmeko bahūnāṃ yo vidadhāti kāmān" "jñājñau dvāvajā-vīśanīśau" "tamīśvarāṇāṃ paramaṃ maheśvaraṃ taṃ daivatānāṃ paramaṃ ca daivatam | patiṃ patīnāṃ paramaṃ parastādvidāma devaṃ bhuvaneśamīḍyam" "na tasya kāryaṃ karaṇaṃ ca vidyate na tatsamaścābhyadhikaśca dṛśyate | parā’sya śaktirvividhaiva śrūyate svābhāvikī jñānabalakriyā ca" "eṣa ātmā’pahatapāpmā vijaro vimṛtyurviśoko vijidhitso’pipāṃsastsatyakāmassatyasaṅkalpaḥ" ityādyāḥ śrutayo jñātṛtvapramukhān kalyāṇaguṇān jñānasvarūpasyaiva brahmaṇaḥ svābhāvikān vadanti; samastaheyarahita-tāñca |

nirguṇavākyānāṃ saguṇavākyānāṃ ca viṣayamapahatapāpmetyādyapipāsa ityantena heyaguṇān pratiṣidhya satyakāmaḥ satyasaṅkalpa iti brahmaṇaḥ kalyāṇaguṇān vidadhatīyaṃ śrutireva vivinaktīti saguṇanirguṇavākyayo-rvirodhābhāvādanyatarasya mithyāviṣayatāśrayaṇamapi nāśaṅkanīyam ||

"bhīṣā’smādvātaḥ pavate" ityādinā brahmaguṇānārabhya, "te ye śatam" ityanukrameṇa kṣetrajñānandāti-śayamukatvā, "yato vāco nivartante aprāpya manasā saha ānandaṃ brahmaṇo vidvān" iti brahmaṇaḥ kalyāṇaguṇā-nantyamatyādareṇa vadatīyaṃ śrutiḥ | "so’śnute sarvān kāmān saha brahmaṇā vipaścitā" iti brahmavedanaphalamava-gamayat vākyaṃ parasya vipaścito brahmaṇo guṇānantyaṃ bravīti | vipaścitā brahmaṇā saha sarvān kāmān samaśnute | kāmyanta iti kāmāḥ kalyāṇaguṇāḥ | brahmaṇā saha tadguṇān sarvānaśnuta

ityarthaḥ | daharavidyāyām , "tasmin yadantastadanveṣṭavyam" itivat guṇaprādhānyaṃ vaktuṃ sahaśabdaḥ | phalopāsanayoḥ prakāraikyam, "yathākraturasmin loke puruṣo bhavati, tathetaḥ pretya bhavati" iti śrutyaiva siddham ||

"yasyāmataṃ tasya matam...avijñātaṃ vijānatām" iti brahmaṇo jñānāviṣayatvamuktañcet, "brahmavidā- pnoti param", "brahma veda brahmaiva bhavati" iti jñānānmokṣopadeśo na syāt | "asanneva sa bhavati, asadvrahmeti veda cet | asti brahmeti cedveda, santamenaṃ tato viduḥ" iti brahmaviṣayajñānāsadbhāvasadbhāvābhyāmātmanāśamā-tmasattāñca vadati; ato brahmaviṣayavedanamevāpavargopāyaṃ (geya) sarvāḥ śrutayo vidadhati | jñānañcopāsanātma-kam, upāsyañca brahma saguṇamityuktam | "yato vāco nivartante aprāpya manasā saha" iti brahmaṇo’nantasyā-paricchinnaguṇasya vāṅmanasayoḥ etāvaditi paricchedāyogyatvaśravaṇena brahma etāvaditi brahmaparicchedajñāna- vatāṃ brahmāvijñātamamatamityuktam, aparicchinnatvādvrahmaṇaḥ | anyathā "yasyāmataṃ tasya matam", "vijñātama-vijānatām" iti matatvavijñātatvavacanaṃ tatraiva viruddhayate |

yattu "na dṛṣṭerdraṣṭāraṃ...na matermantāram" iti śrutiḥ dṛṣṭermatervyatiriktaṃ draṣṭāraṃ mantāraṃ ca pratiṣedhatīti- tat āgantukacaitanyaguṇayogitayā jñāturajñānasvarūpatāṃ kutarkasiddhāṃ matvā, na tathā’’tmānaṃ paśyeḥ, na manvīthāḥ, api tu draṣṭāraṃ mantāramapyātmānaṃ dṛṣṭimatirūpameva paśyerityabhidadhātīti parihṛtam | athavā dṛṣṭe-rdraṣṭāraṃ matermantāraṃ jīvātmānaṃ pratiṣiddhaya sarvabhūtāntarātmānaṃ paramātmānamevopāssveti vākyārthaḥ | anyathā, "vijñātāramare kena vijānīyāt" ityādijñātṛtvaśrutivirodhaśca || "ānando brahma" ityānandamātrameva brahmasva-rūpaṃ pratīyata iti yaduktam; tat jñānāśrayasya brahmaṇo jñānaṃ svarūpamiti vadatīti parihṛtam | jñānameva hyanu-kūlamānanda ityucyate |"vijñānamānandaṃ brahma" iti, ānandarūpameva vijñānaṃ brahmetyarthaḥ | ata eva bhavatāme-karasatā |

asya jñānasvarūpasyaiva jñātṛtvamapi śrutiśatasamadhigatamityuktam | tadvadeva, "sa eko brahmaṇa ānandaḥ", "ānandaṃ brahmaṇo vidvān" iti vyatirekanirdeśācca nānandamātraṃ brahma; api tvānandi; jñātṛtvameva hyānandi- tvam |

yadidamuktam, "yatra hi dvaitamiva bhavati", "neha nānāsti kiñcana | mṛtyoḥ sa mṛtyumāpnoti ya iha nā- neva paśyati", "yatra tvasya sarvamātmaivābhūt tat kena kaṃ paśyet" iti bhedaniṣedho bahudhā (śo) dṛśyata iti- tat-"kṛtsnasya jagato brahmakāryatayā tadantaryāmikatayā ca tadātmakatvenaikyāt tatpratyanīkanānātvaṃ pratiṣi-dhyate | na punaḥ, bahu syāṃ prajāyeyeti bahubhavanasaṅkalpapūrvakaṃ brahmaṇo nānātvaṃ śrutisiddhaṃ pratiṣidhyata" iti pari-

hṛtam |

nānātvaniṣedhādiyamaparamārthaviṣayeti cet-na; pratyakṣādisakalapramāṇānavagataṃ nānātvaṃ durārohaṃ brahmaṇaḥ pratipādya tadeva bādhyata ityupahāsyamidam |

"yadā hyevaiṣa etasminnudaramantaraṃ kurute | atha tasya bhayaṃ bhavati" iti brahmaṇi nānātvaṃ paśyato bhayaprā-ptiriti yaduktam-tadasat; "sarvaṃ khalvidaṃ brahma tajjalāniti śānta upāsīta" iti tannānātvānusandhānasya śāntihetutvopadeśāt | tathā hi sarvasya jagataḥ tadutpattisthitilayakarmatayā tadātmakatvānusandhānenātra śāntirvidhīyate | ato yathāvasthitadevatiryaṅmanuṣyasthāvarādibhedabhinnaṃ jagat brahmātmakamityanusaṃdadhānasya śāntihetutayā abhayaprāptihetutvena na bhayahetutvaprasaṅgaḥ || evaṃ tarhi, "atha tasya bhayaṃ bhavati" iti kimucyate || idamucyate; "yadā hyevaiṣa etasminnadṛśye’nātmye’nirukte’nilayane’bhayaṃ pratiṣṭhāṃ vindate | atha so’bhayaṃ gato bhavati" ityabhayaprāptihetutvena brahmaṇi yā pratiṣṭhā abhihitā; tasyāḥ vicchede bhayaṃ bhavatīti | yathoktaṃ maharṣibhiḥ-

"yanmuhūrtaṃ kṣaṇaṃ vā’pi vāsudevo na cintyate | sā hānistanmahacchidraṃ sā bhrāntiḥ sā ca vikriyā" ityādi | brahmaṇi pratiṣṭhāyā antaram-avakāśaḥ viccheda eva |

yaduktam "na sthānato’pi" iti sarvaviśeṣarahitaṃ brahmeti ca vakṣyatīti-tanna | saviśeṣaṃ brahmetyeva hi tatra vakṣyati | "māyāmātraṃ tu" iti ca svāpnānāmapyarthānāṃ jāgaritāvasthānubhūtapadārthavaidharmyeṇa māyāmātra-tvamucyata iti jāgaritāvasthānubhūtānāmiva pāramārthikatvameva vakṣyati ||

smṛtipurāṇayorapi nirviśeṣajñānamotrameva paramārthaḥ; anyadapāramārthikamiti pratīyata iti yadabhihitam-tadasat;-"yo māmajamanādiṃ ca vetti lokamaheśvaram |",

"matsthāni sarvabhūtāni na cāhaṃ teṣvavasthitaḥ | na ca matsthāni bhūtāni paśya me yogamaiśvaram |

bhūtabhṛnna ca bhūtastho mamātmā bhūtabhāvanaḥ ||", "ahaṃ kṛtsnasya jagataḥ prabhavaḥ pralayastathā |

mattaḥ parataraṃ nānyat kiñcidasti dhanañjaya ! | mayi sarvamidaṃ protaṃ sūtre maṇigaṇā iva",

"viṣṭabhyāhamidaṃ kṛtsnamekāṃśena sthito jagat |", "uttamaḥ puruṣastvanyaḥ paramātmetyudāhṛtaḥ |

yo lokatrayamāviśya bibhartyavyaya īśvaraḥ || yasmāt kṣaramatīto’hamakṣarādapi cottamaḥ |

ato’smi loke vede ca prathitaḥ puruṣottamaḥ", "sa sarvabhūtaprakṛtiṃ vikārān guṇādidoṣāṃśca mune ! vyatītaḥ |

atītasarvāvaraṇo’khilātmā tenā’’stṛtaṃ yad bhuvanāntarāle ||

samastakalyāṇaguṇātmako’sau svaśaktileśod dhṛtabhūtasargaḥ |

icchāgṛhītābhimatorudehaḥ saṃsādhitaśeṣajagaddhito’sau ||

tejobalaiśvaryamahāvabodhasuvīryaśaktyāyādiguṇaikarāśiḥ |

paraḥ parāṇāṃ sakalā na yatra kleśādayaḥ santi parāvareśe ||

sa īśvaro vyaṣṭisamaṣṭirūpo’vyaktasvarūpaḥ prakaṭasvarūpaḥ |

sarveśvaraḥ sarvadṛk sarvavettā samastaśaktiḥ parameśvarākhyaḥ ||

sa (saṃ) jñāyate yena tadastadoṣaṃ śuddhaṃ paraṃ nirmalamekarūpam |

saṃdṛśyate vā’pyadhigamyate vā tajjñānamajñānamato’nyaduktam ||" "śuddhe mahāvibhūtyākhye pare brahmaṇi śabdyate | maitreya ! bhagayacchabdaḥ sarvakāraṇakāraṇe || saṃbharteti tathā bhartā bhakāro’thardvayānvitaḥ |

netā gamayitā straṣṭā gakārārthastathā mune ! ||

aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ | jñānavairāgyayoścaiva ṣaṇṇāṃ bhaga itīraṇā ||

vasanti tatra bhūtāni bhūtātmanyakhilātmani | sa ca bhūteṣvaśeṣeṣu vikārārthastato’vyayaḥ ||"

"jñānaśaktibalaiśvaryavīryatejāṃsyaśeṣataḥ | bhagavacchabdavācyāni vinā heyairguṇādibhiḥ ||"

"evameṣa mahāśabdo maitreya ! bhagavāniti | paramabrahmabhūtasya vāsudevasya nānyagaḥ ||

tatra pūjyapadārthoktiparibhāṣāsamanvitaḥ | śabdo’yaṃ nopacāreṇa tvanyatra hyupacārataḥ ||"

"samastāḥ śaktayaścaitā nṛpa ! yatra pratiṣṭhitāḥ | tadviśvarūpavairūpyaṃ rūpamanyaddharermahat ||

samastaśakti rūpāṇi tat karoti janeśvara ! | devatiryaṅmanuṣyākhyāceṣṭāvanti svalīlayā ||

jagatāmupakārāya na sā karmanimittajā | ceṣṭā tasyāprameyasya vyāpinyavyāhatātmikā ||"

"evamprakāramamalaṃ nityaṃ vyāpakamakṣayam | samastaheyarahitaṃviṣṇvākhyaṃ paramaṃ padam ||"

"paraḥ parāṇāṃ paramaḥ paramātmā’’tmasaṃsthitaḥ | rūpavarṇādinirdeśaviśeṣaṇavivarjitaḥ ||

apakṣayavināśābhyāṃ pariṇāmarddhijanmabhiḥ | varjitaḥ śakyate vaktuṃ yaḥ sadā’stīti kevalam ||

sarvatrāsau samastaṃ ca vasatyatreti vai yataḥ | tataḥ sa vāsudeveti vidvadbhiḥ paripaṭhyate ||

tadvrahma paramaṃ nityamajamakṣaramavyayam | ekasvarūpaṃ ca sadā heyābhāvācca nimarlam ||

tadeva sarvamevaitadvayaktāvyaktasvarūpavat | tathā puruṣarūpeṇa kālarūpeṇa ca sthitam ||",

"prakṛtiryā mayā’’khyātā vyaktāvyaktasvarūpiṇī | puruṣaścāpyubhāvetau līyete paramātmani ||

paramātmā ca sarveṣāmādhāraḥ parameśvaraḥ | viṣṇunāmā sa vedeṣu vedānteṣu ca gīyate ||"

"dve rūpe brahmaṇastasya mūrtaṃ cāmūrtameva ca | kṣarākṣarasvarūpe te sarvabhūteṣu ca sthite ||"

akṣaraṃ tat paraṃ brahma kṣaraṃ sarvamidaṃ jagat | ekadeśasthitasyāgnerjyotsnā vistāriṇī yathā ||

parasya brahmaṇaḥ śaktistathedamakhilaṃ jagat ||",

"viṣṇuśaktiḥ parā proktā kṣetrajñākhyā tathā’parā | avidyā karmasaṃjñā’nyā tṛtīyā śaktiriṣyate ||

yayā kṣetrajñaśaktiḥ sā veṣṭitā nṛpa ! sarvagā | saṃsāratāpānakhilān avāpnotyatisaṃtatān ||

tayā tirohitatvācca śaktiḥ kṣetrajñasaṃjñitā | sarvabhūteṣu bhūpāla ! tāratamyena vartate ||",

"pradhānaṃ ca pumāṃścaiva sarvabhūtātmabhūtayā | viṣṇuśakatyā mahābuddhe ! vṛtau saṃśrayadharmiṇau |

tayoḥ saiva pṛthagbhāvakāraṇaṃ saṃśrayasya ca ||

yathā saktaṃ jale vāto bibharti kaṇikāśatam | śaktiḥ sāpi tathā viṣṇoḥ pradhānapuruṣātmanaḥ ||",

"tadetadakṣayaṃ nityaṃ jaganmunivarākhilam | āvirbhāvatirobhāvajanmanāśavikalpavat ||"

ityādinā paraṃ brahma svabhāvata eva nirastanikhiladoṣagandhaṃ samastakalyāṇaguṇāmakaṃ jagadutpattisthitisaṃhā-rāntaḥpraveśaniyamanādilīlaṃ pratipādya, kṛtsnasya cidacidvastunaḥ sarvāvasthāvasthitasya pāramārthikasyaiva para- sya brahmaṇaḥ śarīratayā rūpatvam, śarīrarūpatanvaṃśāktivibhūtyādiśabdaiḥ tattacchabdasāmānādhikaraṇyena cābhi-dhāya, tadvibhūtibhūtasya cidvastunaḥ svarūpeṇāvasthitimacinmiśratayā kṣetrajñarūpeṇa sthitiṃ cokatvā, kṣetrajñāva-sthāyāṃ puṇyapāpātmakakarmarūpāvidyāveṣṭitatvena svābhāvikajñānarūpatvānanusandhānamacidrūpārthākāratayā’nu-sandhānañca pratipāditamiti, "paraṃ brahma saviśeṣam; tadvibhūtibhūtaṃ jagadapi pāramārthikameva" iti jñāyate ||

"pratyastamitabhedam" ityatra devamanuṣyādiprakṛtipariṇāmaviśeṣasaṃsṛṣṭasyāpyātmanaḥ svarūpaṃ tadgatabhedara-hitatvena tadbhedavācidevādiśabdāgocaraṃ jñānasattaikalakṣaṇaṃ svasaṃvedyaṃ yogayuṅmanaso na gocara ityucyata iti anena na prapañcāpalāpaḥ | kathamidamavagamyata iti ceta-taducyate-asmin prakaraṇe saṃsāraikabheṣajatayā yoga-mabhidhāya yogāvayavāna pratyāhāraparyantāṃścokatvā,dhāraṇāsiddhayarthaṃ śubhāśrayaṃ vaktuṃ parasya brahmaṇo viṣṇoḥ śaktiśabdābhiceyaṃ rūpadvayaṃ mūrtāmūrtavibhāgena pratipādya tṛtīyaśaktirūpakarmākhyāvidyāveṣṭitam acidviśiṣṭaṃ kṣetrajñaṃ mūrtākhyavibhāgaṃ bhāvanātrayānvayādaśubhamityukatvā, dvitīyasya karmākhyāvidyāvirahiṇo’cidviyuktasya jñānaikākārasyāmūrtākhyavibhāgasya niṣpannayogidhyeyatayā yogayuṅmanaso’nālambanatayā svataśśuddhivirahācca śubhāśrayatvaṃ pratiṣidhya, paraśaktirūpamidamamūrtamaparaśaktirūpaṃ kṣetrajñākhyamūrtañca paraśaktirūpatvātmanaḥ kṣetra-jñātapattihetubhūtatṛtīyaśakatyākhyakamarrūpāvidyā cetyetacchaktitrayāśrayo bhagavadasādhāraṇam, ādityavarṇam ityādivedāntasiddhaṃ mūrtarūpaṃ śubhāśraya ityuktam | atra pariśuddhātmasvarūpasya śubhāśrayatānarhatāṃ vaktum, "pratyasyamitabhedaṃ yat" ityucyate | tathāhi -

"na tadyogayujā śakyaṃ nṛpa ! cintayituṃ yataḥ | dvitīyaṃ viṣṇusaṃjñasya yogidhyeyaṃ mahāmate (paraṃ padam) ||

samastāḥ śaktayaścaitā nṛpa ! yatra pratiṣṭhitāḥ | tat viśvarūpavairūpyaṃ rūpamanyaddharermahat ||"

iti ca vadati | tathā caturmukhasanakasanandanādīnāṃ jagadantarvartināmavidyāveṣṭitatvena śubhāśrayatānarhatāmukatvā, baddhānāmeva paścāt yogenodbhūtabodhānāṃ svasvarūpāpannānāñca svataḥśuddhivirahāt bhagavatā śaunakena śubhāśra- yatā niṣiddhā-"ābrahmastambaparyantāḥ jagadantarvyavasthitāḥ | prāṇinaḥ kamarjanitasaṃsāravaśavartinaḥ ||

"yatastato na te dhyāne dhyānināmupakārakāḥ | avidyāntargatāḥ sarve te hi saṃsāragocarāḥ ||

paścādudbhūtabodhāśca dhyānenaivopakārakāḥ | naisargiko na vai bodhasteṣāmapyanyato yataḥ ||"

"tasmāt tadamalaṃ brahma nisargādeva bodhavat ||" ityādinā parasya brahmaṇoḥ viṣṇoḥ svarūpaṃ svāsādhāraṇameva śubhāśraya ityuktam | ato’tra na bhedāpalāpaḥ pratīyate ||

"jñānasvarūpam ityatrāpi jñānavyatiriktasyārthajātasya kṛtsnasya na mithyātvaṃ pratipādyate; jñānasva-rūpasyā’’tmano devamanuṣyādyarthākāreṇāvabhāso bhrāntirityetāvanmātravacanāt | na hi śuktikāyā rajatatayā-’vabhāsaṃ bhrāntirityukte jagati kṛtsnaṃ rajatajātaṃ mithyā bhavati || jagadbrahmaṇoḥ sāmānādhikaraṇyenaikyapratīteḥ, brahmaṇo jñānasvarūpasyārthākāratā bhrāntirityukte sati arthajātasya kṛtsnasya mithyātvamuktaṃ syāditi cet-tadasat; asmin śāstre parasya brahmaṇo viṣṇornirastājñānādinikhiladoṣagandhasya samastakalyāṇaguṇātma- kasya mahāvibhūteḥ pratipannatayā tasya bhrāntidarśanāsaṃbhavāt | sāmānādhikaraṇyenaikyapratipādanañca bādhāsaha-maviruddhañcetyanantaramevopapādayiṣyate | ato’yamapi śloko nārthasvarūpasya bādhakaḥ ||

tathā hi-"yato vā imāni bhūtāni jāyante, yena jātāni jīvanti, yat prayantyabhisaṃviśanti, tadvijijñāsasva, tadbrahma" iti jagajjanmādikāraṇaṃ brahmetyavasite sati -

"itihāsapurāṇābhyāṃ vedaṃ samupabṛṃhayet | bibhetyalpaśrutāt vedo māmayaṃ pratariṣyati ||" iti śāstreṇa arthasya itihāsapurāṇābhyāmupabṛṃhaṇaṃ kāryamiti vijñāyate | (upabṛṃhaṇaṃ nāma viditasakalavedatadarthānāṃ svayo-gamahimasākṣātkṛtavedatattvārthānāṃ vākyaiḥ svāvagatavedavākyārthavyaktīkaraṇam ) sakalaśākhāgatasya vākyā-rthasya alpabhāgaśravaṇādduravagamatvena tena vinā niścayāyogādupabṛṃhaṇaṃ hi kāryameva | tatra-pulastyavasiṣṭha-

varapradānalabdhaparadevatāpāramārthyajñānavato bhagavataḥ parāśarāt svāvagatavedārthopabṛṃhaṇamicchan maitreyaḥ paripapraccha-

"so’hamicchāmi dharmajña ! śrotuṃ tvatto yathā jagat | babhūva bhūyaśca yathā mahābhāga ! bhaviṣyati ||

"yanmayaṃ ca jagadvrahman yataścaitaccarācaram | līnamāsīt yathā yatra layameṣyati yatra ca ||" ityādinā ||

atra brahmasvarūpaviśeṣa-tadvibhūtibhedaprakāra-tadārādhanasvarūpa-phalaviśeṣāśca pṛṣṭāḥ | brahmasvarūpaviśe-ṣapraśneṣu yataścaitaccarācaramiti nimittopādānayoḥ pṛṣṭatvāt, yanmayamityanena sṛṣṭisthitilayakarmabhūtaṃ jagat kimātmakamiti pṛṣṭam | tasya cottaram, jagacca sa iti | idañca tādātmyamantaryāmirūpeṇā’’tmatayā vyāpti-kṛtam ; na tu vyāpya-vyāpakayovasrtvaikyakṛtam; yanmayamiti praśnasyottaratvāt jagacca sa iti sāmānādhi-karaṇyasya | yanmayamiti mayaḍatra na vikārārthaḥ; pṛthak praśnavaiyarthyāt |

nāpi prāṇamayādivat svārthikaḥ ; "jagacca sa ityuttarānupapatteḥ | tadā hi, viṣṇurevetyuttaramabhavi- ṣyat | ataḥ prācuryārtha eva | "tatprakṛtavacane mayaṭ" iti mayaṭ | kṛtsnaṃ ca jagat taccharīratayā tatpracurameva | tasmāt yanmayamityasya prativacanaṃ jagacca sa" iti sāmānādhikaraṇyaṃ jagadvrahmaṇoḥ śarīrātmabhāvanibandhana- miti niścīyate |

anyathā-nirviśeṣavastupratipādanapare śāstre’bhyupagamyamāne, sarvāṇyetāni praśnaprativacanāni na saṅgacchante; tadvivaraṇarūpaṃ kṛtsnaṃ ca śāstraṃ na saṅgacchate | tathā hi sati, prapañcabhramasya kim adhiṣṭhānamityevaṃ-rūpasyaikasya praśnasya nirviśeṣajñānamātramityevaṃrūpamekamevottaraṃ syāt |

jagadvrahmaṇorekadravyatvapare ca sāmānādhikaraṇye satyasaṅkalpatvādikalyāṇaguṇaikatānatā nikhilaheya-pratyanīkatā ca bādhyeta; sarvāśubhāspadaṃ ca brahma bhavet | ātmaśarīrabhāva evedaṃ sāmānādhikaraṇyaṃ mukhyavṛtta- miti sthāpyate | ataḥ, "viṣṇoḥ sakāśādudbhūtaṃ jagat tatraiva ca sthitam | sthitisaṃyamakartā’sau jagato’sya jagacca saḥ ||" iti saṃgraheṇoktamarthaṃ "paraḥ parāṇām" ityārabhya vistareṇa vaktuṃ parabrahmabhūtaṃ bhagavantaṃ viṣṇuṃ svenaiva rūpeṇāvasthitam "avikārāya" iti ślokena prathamaṃ praṇamya, tameva hiraṇyagarbha-svāvatāra-śaṅkararūpa-trimūtir-pradhāna-kāla-kṣetrajñasamaṣṭi-vyaṣṭirūpeṇāvasthitañca namaskaroti |

tatra "jñānasvarūpam" ityayaṃ ślokaḥ kṣetrajñavyaṣṭayātmanā’vasthitasya paramātmanaḥ svabhāvamāha | tasma-#ānnātra nirviśeṣavastupratītiḥ |

yadi nirviśeṣajñānasvarūpabrahmādhiṣṭhānabhramapratipādanaparaṃ śāstram, tarhi-

"nirguṇasyāprameyasya śuddhasyāpyamalātmanaḥ | kathaṃ sargādikartṛtvaṃ brahmaṇo’bhyupagamyate" iti codyam,

"śaktayaḥ sarvabhāvānāmacintyajñānagocarāḥ | yato’to brahmaṇastāstu sargādyā bhāvaśaktayaḥ |

bhavanti tapatāṃ śreṣṭha ! pāvakasya yathoṣṇatā |" iti parihāraśca na ghaṭate |

tathā hi sati "nirguṇasya brahmaṇaḥ kathaṃ sargādikartṛtvam", "na brahmaṇaḥ pāramārthikaḥ sargaḥ, apitu bhrāntipari-kalpitaḥ" iti codyaparihārau syātām | utpattyādikāryaṃ sattvādiguṇayuktāparipūrṇakarmavaśyeṣu dṛṣṭamiti sattvā-diguṇarahitasya paripūrṇasyākarmavaśyasya karmasaṃbandhānarhasya kathaṃ sargādikartṛtvamabhyupagamyata iti codyam | dṛṣṭasakalavisajātīyasya brahmaṇo yathoditasvabhāvasyaiva jalādivisajātīyasyāgnyāderauṣṇyādiśaktiyogavat sarvaśaktiyogo na virudhyata iti parihāraḥ |

"paramārthastvamevaikaḥ" ityādyapi na kṛtsnasyāpāramārthyaṃ vadati | api tu kṛtsnasya tadātmakatayā tadvayatirekeṇāvasthitasyāpāramāthāryam | tadevopapādayati, "tavaiṣa mahimā yena vyāptametaccarācaram" iti | yena tvayedaṃ carācaraṃ vyāptam, atastvadātmakamevedaṃ sarvamiti tvadanyaḥ ko’pi nāsti | ataḥ sarvātmatayā tvamevaikaḥ paramārthaḥ | ata idamucyate-tavaiṣa mahimā yā sarvavyāptiriti | anyathā tavaiṣā bhrāntiriti vakta- vyam; jagataḥ pate tvamityādīnāṃ padānāṃ lakṣaṇā ca syāt | līlayā mahīmuddharato bhagavato mahāvarāhasya stutiprakaraṇavirodhaśca |

yataḥ kṛtsnaṃ jagat jñānātmanā tvayā’’tmatayā vyāptatvena tava mūrtam, tasmāt tvadātmakatvānubhava-sādhanayogavirahiṇa etat kevaladevamanuṣyādirūpamiti bhrāntijñānena paśyantītyāha "yadetaddṛśyate" iti |

na kevalaṃ vastutastvadātmakaṃ jagat devamanuṣyādyātmakamiti darśanameva bhramaḥ; jñānākārāṇāmātmanāṃ devamanuṣyādyarthākāratvadarśanamapi bhrama ityāha "jñānasvarūpamakhilam" iti |

ye punarbuddhimanto jñānasvarūpātmavidaḥ sarvasya bhagavadātmakatvānubhavasādhanayogayogyaparaśuddhamanasaśca, te devamanuṣyādiprakṛtipariṇāmaviśeṣaśarīrarūpamidamakhilaṃ jagat śarīrātiriktajñānasvarūpātmakaṃ tvaccharīrañca paśyantītyāha "ye tu

jñānavidaḥ" iti | anyathā ślokānāṃ paunaruktayam, padānāṃ lakṣaṇā, arthavirodhaḥ prakaraṇa-virodhaḥ, śāstratāparyavirodhaśca ||

"tasyātmaparadeheṣu sato’pyekamayam" ityatra, sarveṣvātmasu jñānaikākāratayā samāneṣu satsu-

devamanuṣyādiprakṛtipariṇāmaviśeṣarūpapiṇḍasaṃsargakṛtamātmasu devādyākāreṇa dvaitadarśanamatathyamityu- cyate | piṇḍagatamātmagatamapi dvaitaṃ na pratiṣidhyate | devamanuṣyādivividhavicitrapiṇḍeṣu vartamānaṃ sarvamātma- vastu samamityarthaḥ; - yathoktaṃ bhagavatā, "śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ", "nirdoṣaṃ hi samaṃ brahma" ityādiṣu | - "tasyātmaparadeheṣu sato’pi" iti dehātirikte vastuni svaparavibhāgasyoktatvāt | ...."yadya-nyo’sti paraḥ ko’pi" ityatrāpi nātmaikyaṃ pratīyate; "yadi mattaḥ paraḥ ko’pyanyaḥ" iti ekasminnarthe paraśabdā-nyaśabdayoḥ prayogāyogāt | tatra paraśabdaḥ svavyatiriktātmavacanaḥ,anyaśabdastasyāpi jñānaikākāratvāda-nyākāratvapratiṣedhārthaḥ | etaduktaṃ bhavati-yadi madvayatiriktaḥ ko’pyātmā madākārabhūtajñānākārādanyākāro-’sti-tadā, "ahamevamākāraḥ, ayañcānyādṛ#ākāraḥ" iti śakyate vyapadeṣṭum | na caivamasti; sarveṣāṃ jñānai-kākāratvena samānatvādeveti |

veṇurandhravibhedena ityatrāpi-ākāravaiṣamyamātmanāṃ na svarūpakṛtam, api tu devādipiṇḍapraveśakṛtami-tyupadiśyata; nātmaikyam | dṛṣṭānte cānekarandhravartināṃ vāyvaṃśānāṃ na svarūpaikyam; api tvākārasāmyameva | teṣāṃ vāyutvenaikākārāṇāṃ randhrabhedaniṣkramaṇakṛto hi ṣaḍjādisaṃjñābhedaḥ; evamātāmanāṃ devādisaṃjñābhedaḥ | (yathā) taijasā’’pyapārthivadravyāṃśabhūtānāṃ padārthānāṃ tattaddravyatvenaikyameva; na svarūpaikyam | tathā vāyavīyā-nāmaṃśānāmapi svarūpabhedo’varjanīyaḥ |

"so’haṃ sa ca tvam" iti sarvātmanāṃ pūrvoktaṃ jñānākāratvaṃ(raṃ) tacchabdena parāmṛśya tatsāmānādhi-karaṇyena ahaṃtvamityādīnāmarthānāṃ jñānamevā’’kāra ityupasaṃharan devādyākārabhedenātmasu bhedamohaṃ parityaje- tyāha | anyathā dehātiriktātmopadeśyasvarūpe ahaṃ tvaṃ sarvametadātmasvarūpamiti bhedanirdeśo na ghaṭate | ahaṃ-tvamādiśabdānāmupalakṣyeṇa sarvametadātmasvarūpamityanena sāmānādhikaraṇyādupalakṣaṇatvamapi na saṅgacchate |

so’pi yathopadeśamakarodityāha, "tatyāja bhedaṃ paramārthadṛṣṭiḥ" iti | kutaścaiṣa nirṇaya iti cet-dehātmavive-kaviṣayatvādupadeśasya | tacca "piṇḍaḥ pṛthag yataḥ puṃsaḥ śiraḥpāṇyādilakṣaṇaḥ" iti prakramāt | vibhedajanake-’jñāne" iti ca nā’’tmasvarūpaikyaparam; nāpi jīvaparayoḥ | ātmasvarūpaikyamuktarītyā niṣiddham | jīva-parayorapi svarūpaikyaṃ dehātmanoriva na saṃbhavati; tathā ca śrutiḥ-"dvā suparṇāsayujā sakhāyā samānaṃ vṛkṣaṃ pariṣasvajāte | tayoranyaḥ pippalaṃ svādvattyanaśnannanyo abhicākaśīti", "ṝtaṃ pibantau sukṛtasya loke guhāṃ praviṣṭau parame parārdhye | chāyātapau brahmavido vadanti pañcāgnayo ye ca triṇāciketāḥ", "antaḥpraviṣṭaḥ śāstā janānāṃ sarvātmā" ityādyāḥ; asminnapi śāstre, "sa sarvabhūtaprakṛtiṃ vikārān guṇādidoṣāṃśca mune vyatītaḥ | atītasarvāvaraṇo’khilātmā tenā’’stṛtaṃ yad bhuvanāntarāle ||", "samastakalyāṇaguṇātmako’sau....paraḥ parāṇāṃ sakalā na yatra kleśādayaḥ santi parāvareśe", avidyā karmasaṃjñā’nyā tṛtīyāśaktiriṣyate | yathā kṣetra-jñaśaktiḥ sā veṣṭitā nṛpa ! sarvagā" iti bhedavyapadeśāt | "ubhaye’pi hi bhedenainamadhīyate", "bhedavyapadeśāccānyaḥ", "adhikaṃ tu bhedanirdeśāt" ityādisūtreṣu ca, "ya ātmani tiṣṭhan ātmano’ntaro yamātmā na veda yasyātmā śarīraṃ ya ātmānamantaro yamayati", "prājñenātmanā saṃpariṣvaktaḥ", "prājñenā’’tmanā’nvārūḍhaḥ" ityādibhi-rubhayoranyonyapratyanīkākāreṇa svarūpanirṇayāt ||

nāpi sādhanānuṣṭhānena nirmuktāvidyasya pareṇa svarūpaikyasaṃbhavaḥ, avidyāśrayatvayogyasya tadanarhatvā-saṃbhavāt | yathoktam-

"paramātmātmanoryogaḥ paramārtha itīṣyate | mithyaitadanyaddravyaṃ hi naiti taddravyatāṃ yataḥ ||" iti | mukta- sya tu taddharmatāpattireveti bhagavadgītāsūktam,-

"idaṃ jñānamupāśritya mama sādharmyamāgatāḥ | sarge’pi nopajāyante pralaye na vyathanti ca ||" iti | ihāpi-"ātmabhāvaṃ nayatyenaṃ tadbrahma dhyādhinaṃ mune ! | vikāryamātmanaḥ śaktayā lokamākarṣako yathā" iti | ātma-bhāvam-ātmanaḥ svabhāvam | na hyākarṣakasvarūpāpattirākṛṣyamāṇasya vakṣyati, ca, "jagadvayāpāravarja prakara-ṇādasaṃnihitatvācca", "bhogamātrasāmyaliṅgācca", "muktopasṛṣyavyapadeśācca" iti | vṛttirapi, "jagadvayāpāra- varjaṃ samāno jyotiṣā" iti | dramiḍabhāṣyakāraśca, "devatāsāyujyādaśarīrasyāpi devatāvat sarvārthasiddhiḥ syāt" ityāha | śrutayaśca, "ya ihātmānamanuvidya vrajantyetāṃśca satyān kāmān, teṣāṃ sarveṣu lokeṣu kāma- cāro bhavati", "brahmavidāpnoti param....so’śnute sarvān kāmān saha brahmaṇā vipaścitā", "etamānanda-mayamātmānamupasaṅkramya, imāṁllokān kāmānnī kāmarūpyanusañcaran", "sa tatra paryeti", "raso vai

saḥ | rasaṃ hyevāyaṃ labdhvā’’nandī bhavati", "yathā nadyaḥ syandamānāḥ samudre astaṃ gacchanti nāmarūpe vihāya | tathā vidvānnāmarūpādvimuktaḥ parātparaṃ puruṣamupaiti divyam", "tadā vidvān puṇyapāpe vidhūya nirañcanaḥ paramaṃ sāmyamupaiti" ityādyāḥ |

"paravidyāsu sarvāsu brahma upāsyam; phalaṃ caikarūpameva | ato vidyāvikalpaḥ" iti sūtrakāreṇaiva "āna-ndādayaḥ pradhānasya", "vikalpo’viśiṣṭaphalatvāt" ityādiṣūktam | vākyakāreṇa ca saguṇasyaivopāsyatvaṃ vidyāvikalpaścoktaḥ, "yuktaṃ tadguṇakopāsānāt" iti | bhāṣyakṛtā vyākhyātañca, "yadyapi saccittaḥ" ityā- dinā | "brahma veda brahmaiva bhavati" ityatrāpi, "nāmarūpādvimuktaḥ parātparaṃ puruṣamupaiti divyam", "nirañjanaḥ paramaṃ sāmyamupaiti", "paraṃ jyotirupasaṃpadya svena rūpeṇābhiniṣpadyate" ityādibhiraikārthyāt prākṛtanāmarūpābhyāṃ

vinirmuktasya nirastatatkṛtabhedasya jñānaikākāratayā brahmaprakāratocyate | prakāraikye ca tattvakṣyavahāro mukhya eva, yathā, seyaṃ (so’yaṃ) gauriti |

atrāpi,-"vijñānaṃ prāpakaṃ prāpye pare brahmaṇi pārthiva prāpaṇīyastathaivātmā prakṣīṇāśeṣabhāvanaḥ" iti-parabrahmadhyānādātmā parabrahmavat prakṣīṇāśeṣa(karma)bhāvanaḥ-karmabhāvanābrahmabhāvanobhayabhāvaneti bhāvanātraya- rahitaḥ prāpaṇīya ityabhidhāya -

"kṣetrajñaḥ karaṇī jñānaṃ karaṇaṃ tasyavai dvija ! (tena tat) | niṣpādya muktikāryaṃ hi (vai) kṛtakṛtyaṃ niva- rtayet (rtate)" iti karaṇasya parabrahmadhyānarūpasya prakṣīṇāṃśeṣabhāvanātmasvarūpaprāptyā kṛtakṛtyatvena nivṛtti-vacanāt 2yāvatsidbhayanuṣṭheyam" ityuktavā-

"tadbhāvabhāvamāpannastathā’sau paramātmanā | bhavatyabhedī bhedaśca tasyājñānakṛto bhavet" iti muktasya svarūpamāha | tadbhāvaḥ-brahmaṇo bhāvaḥ, svabhāvaḥ; na tu svarūpaikyam; "tadbhāvabhāvamāpannaḥ" iti dvitīyamā-vaśabdānanvayāt; pūrvoktārthavirodhācca | yat brahmaṇaḥ prakṣīṇāśeṣabhāvanatvam, tadāpattiḥ tadbhāvabhāvāpattiḥ | yadaivamāpannaḥ, tadā’sau paramātmanā abhedī bhavati-bhedarahito bhavati | jñānaikākāratayā paramātmanaikaprakāra-syāsya tasmādbhedo devādirūpaḥ; tadanvayo’sya karmarūpājñānamūlaḥ, na svarūpakṛtaḥ; sa tu devādibhedaḥ parabrahma-dhyānena mūlabhūtājñānarūpe karmaṇi vinaṣṭe hetvabhāvāt nivartata ityabhedī bhavati | yathoktam-

"ekasvarūpabhedastu bāhyakarmavṛtiprajaḥ | devādibhede’padhvaste nāstyanā (nāstyevā)varaṇo hi saḥ ||" iti |

etadeva vivṛṇoti, "vibhedajanake’jñāne nāśamātyantikaṃ gate | ātmano brahmaṇo bhedamasantaṃ kaḥ kariṣyati" iti | vibhedaḥ-vividho bhedaḥ, devatiryaṅmanuṣyasthāvarātmakaḥ | yathoktaṃ śaunakenāpi, "cartuvidho- ’pi bhedo’yaṃ mithyājñānānibandhanaḥ" iti | ātmani jñānarūpe devādirūpavividhabhedahedubhūtakarmākhyājñāne parabrahmadhyānenātyantikanāśaṃ gate sati hetvabhāvādasantaṃ parasmāt brahmaṇaḥ ātmano devādirūpabhedaṃ kaḥ kariṣyatītyarthaḥ | "avidyā karmasaṃjñā’nyā" iti hyatraivoktam |

khḍhakhḍhakha

kṣetrajñaṃ cāpi māṃ viddhi" ityādinā antaryāmirūpeṇa sarvasyātmatayaikyābhidhānam | anyathā, "kṣaraḥ sarvāṇi bhūtāni kūṭastho’kṣara ucyate, uttamaḥ puruṣastvamyaḥ" ityādibhirvirodhaḥ | antarvāmirūpeṇa sarveṣāmā-tmatvaṃ tatraiva bhagavatā’bhihitam, "īśvaraḥ sarvabhūtānāṃ hṛddeśe’rjuna ! tiṣṭhati", "sarvasya cāhaṃ hṛdi saṃniviṣṭaḥ" iti ca | "ahamātmā guḍākeśa ! sarvabhūtāśayasthitaḥ" iti ca tadevocyate | bhūtaśabdo hyātmaparyantadehavacanaḥ | yataḥ sarveṣāmayamātmā, tata eva sarveṣāṃ taccharīratayā pṛthagavasthānaṃ pratiṣidhyate, "na tadasti vinā yat syāt" iti | bhagavadvibhūtyupasaṃhāraścāyamiti tathaivābhyupagantavyam | tata idamucyate-

"yadyat vibhūtimat sattvaṃ śrīmadūrjitameva vā | tattadevāvagaccha tvaṃ mama tejoṭhaśasaṃbhavam ||

viṣṭabhyāhamidaṃ kṛtsnamekāṃśena sthito jagat" iti |

ataḥ śāstreṣu na nirviśeṣavastupratipādanamasti; nāṣyarthajātasya bhrāntatvapratipādanam; nāpi cida-cidīśvarāṇāṃ svarūpabhedaniṣedhaḥ ||

( iti mahāsiddhānte nirniśeṣabrahmanirākaraṇam )

1.1.1

1-1-1 jijñāsādhikaraṇam (saṃpuṭa -2)

mahāsiddhānte avidyābhaṅgabhāga uttaraḥ

yadapyucyate-nirviśeṣe svayamprakāśe vastuni doṣaparikalpitamīśe(śvare)śitavyādyanantavikalpaṃ sarvaṃ jagat | doṣaśca svarūpatirodhana vividhavicitravikṣepakarī sadasadanirvacanīyā’nādyavidyā | sā cāvaśyābhyupagamanīyā, "anṛtena hi pratyūḍhāḥ" ityādibhiḥ śrutibhiḥ brahmaṇaḥ tattvamasyādivākyasāmānādhikaraṇyāvagatajīvaikyānupapattyā ca | sā tu na satī; bhrāntivādhayorayogāt | nāpyasatī; khyātivādhayoścāyogāt | ataḥ koṭidvayavinirmukte-yamavidyeti tattvavida iti |

tadayuktam; - sā hi kimāśritya bhramaṃ janayati ? na tāvat jīvamāśritya, avidyāparikalpitatvājjīva-bhāvasya | nāpi brahmāśritya; tasya sva(yaṃ)prakāśajñānasvarūpatvenāvidyāvirodhitvāt | sā hi jñānabādhyā’bhi-matā -

"jñānarūpaṃ paraṃ brahma tannivartyaṃ mṛṣātmakam | ajñānaṃ cet tiraskuryāt kaḥ prabhustannivartane ||

jñānaṃ brahmeti cet jñānamajñānasya nivartakam | brahmavat tatprakāśatvāt tadapi hyanivartakam ||

jñānaṃ brahmeti vijñānamasti cet, syāt prameyatā | brahmaṇo’nanubhūtitvaṃ tvaduktayaiva prasajyate ||"

jñānasvarūpaṃ brahmeti jñānaṃ tasyā avidyāyā bādhakam ; na svarūpabhūtaṃ jñānamiti cet - na; ubhayorapi brahma-svarūpaprakāśatve sati anyatarasyāvirodhitvamanyatarasya neti viśeṣānavagamāt |

etaduktaṃ bhavati - jñānasvarūpaṃ brahmetyanena jñānena brahmaṇiṃ yaḥ svabhāvato’vagamyate; sa brahmaṇaḥ svayamprakāśa-tvena svayameva prakāśata iti avidyāvirodhitve na kaścidviśeṣaḥ svarūpatadviṣayajñānayoriti |

kiñca anubhavasvarūpasya brahmaṇo’nubhavāntarānanubhāvyatvena bhavato na tadviṣayaṃ jñānamasti | ato jñānama-jñānavirodhi cet, svayameva virodhi bhavatīti nāsyā brahmāśrayatvasaṃbhavaḥ | śuktayādayastu svayāthātmyaprakāśe svayamasamarthāḥ svājñānāvirodhinaḥ, tannivartane ca jñānāntaramapekṣante | brahma tu svānubhavasiddhasvayāthātmyamiti svājñānavirodhyeva, tata eva nivartakāntaraṃ ca nāpekṣate ||

athocyeta-brahmavyatiriktasya mithyātvajñānamajñānavirodhīti- na | idaṃ brahmavyatiriktamithyātvajñānaṃ kiṃ brahma-yāthātmyājñānavirodhi, uta prapañcasatyatvarūpājñānavirodhi iti vivecanīyam | na tāvat brahmayāthātmyājñāna-virodhi; atadviṣayatvāt | jñānājñānayorekaviṣayatve(tvena) hi virodhaḥ | prapañcamithyātvajñānaṃ tatsatyatvarūpā-jñānena virudhyate | tena prapañcasatyatvarūpājñānameva bādhitamiti brahmasvarūpājñānaṃ tiṣṭhatyeva | brahmasvarūpājñānaṃ nāma tasya sadvitīyatvameva | tattu tadyvatiriktasya mithyātvajñānena nivṛttam | svarūpaṃ tu svānubhavasiddhamiti cet-na; brahmaṇo’dvitīyatvaṃ svarūpaṃ svānubhavasiddhamiti tadvirodhi sadvitīyatvarūpājñānaṃ tadbādhaśca na syātām | advitīyatvaṃ dharma iti cet-na; anubhavasvarūpasya brahmaṇonubhāvyadharmavirahasya bhavataiva pratipāditatvāt | ato jñānarūpasya brahmaṇo virodhādeva nājñānāśrayatvam ||

kiñcāvidyayā prakāśaikasvarūpaṃ brahma tirohitamiti vadatā svarūpanāśa evoktassyāt | prakāśatirodhānaṃ nāma prakāśotpattipratibandhaḥ, vidyamānasya vināśo vā | prakāśasyānutpādyatvābhyupagamena prakāśatirodhānaṃ prakāśa-nāśa eva ||

apica-nirviṣayā nirāśrayā svaprakāśeyamanubhūtiḥ svāśrayadoṣavaśādanantāśrayamanantaviṣayamātmānamanubhava-

tītyatra kimayaṃ svāśrayadoṣaḥ paramārthabhūtaḥ, utāparamārthabhūta iti vivecanīyam | na tāvat paramārthaḥ; anabhyupa-gamāt | nāpyaparamārthaḥ, tathā sati hi draṣṭṛtvena vā dṛśyatvena vā dṛśitvena vā’bhyupagamanīyaḥ | na tāvadadṛśiḥ; dṛśisvarūpabhedānabhyupagamāt | bhramādheṣṭhānabhūtāyāstu sākṣāddṛśermādhyamikapakṣaprasaṅgenāpāramārthyānabhyupagamācca | draṣṭṛdṛśyayostadavacchinnāyā dṛśeśca kālpanikatvena mūladoṣāntarāpekṣayā’navasthā syāt | athaitatparijihīrṣayā paramārthasatī anubhūtireva brahmarūpā doṣa iti cet - brahmaiva ceddoṣaḥ, prapañcadarśanasyaiva tat mūlaṃ syāt; kiṃ prapañca-tulyāvidyāntaraparikalpanena ? brahmaṇo doṣatve sati tasya nityatvenānirmokṣaśca syāt | ato yāvat brahmavya-tiriktapāramārthikadoṣānabhyupagamaḥ, na tāvat bhrāntirupapāditā bhavati ||

anirvacanīyatvañca kimabhipretam ? sadasadvilakṣaṇatvamiti cet; tathāvidhasya vastunaḥ pramāṇuśūnyatvenā-nirvacanīyataiva syāt | etaduktaṃ bhavati-sarvaṃ hi vastujātaṃ pratītivyavasthāpyam | sarvā ca pratītiḥ sadasadākārā | (sadasadākārāyāstu pratīteḥ sadasadvilakṣaṇaṃ viṣaya ityabhyupagamyamāne sarvaṃ sarvapratīterviṣayaḥ syāt - iti ||

atha syāt - vastusvarūpatirodhānakaramāntarabāhyarūpavividhādhyāsopādānaṃ sadasadanirvacanīyamavidyā’jñā-nādipadavācyaṃ vastuyāthātmyajñānanivatryaṃ jñānaprāgabhāvātirekeṇa bhāvarūpameva kiñcidvastu pratyakṣānubhānābhyāṃ pratīyate | tadupahitabrahmopādānaśca avikāre svaprakāśacinmātravapuṣi tenaiva tirohitasvarūpe pratyagātmani ahaṅkārajñānajñeyavibhāgarūpo’dhyāsaḥ |

tasyaivāvasthāviśeṣeṇādhyāsarūpe jagati jñānabādhyasaprarajatādivastu-tattajjñānarūpādhyāso’pi jāyate | kṛtsnasya mithyārūpasya tadupādānatvaṃ ca mithyābhūtameva kāraṇaṃ bhavitumarhatīti hetubalādavagamyate ||

kāraṇājñānaviṣayaṃ pratyakṣaṃ syāt-ahamajñaḥ māmanyaṃ ca na jānāmītyaparokṣāvabhāsaḥ | ayaṃ tu na jñānaprāgabhā-vaviṣayaḥ | sa hi ṣaṣṭhapramāṇagocaraḥ; ayaṃ tu, ahaṃ sukhītivadaparokṣaḥ | abhāvasya pratyakṣa(gocara)tvābhyupagame’-pyayamanubhavo nātmani jñānābhāvaviṣayaḥ; anubhavavelāyāmapi jñānasya vidyamānatvāt; avidyamānatve jñānā-bhāvapratītyanupapatteśca | etaduktaṃ bhavati-ahamajña ityasminnanubhave ahamityātmano’bhāvadharmitayā jñānasya ca pratiyogitayā’vagatirasti vā ? na vā ? | asti cet, virodhādeva na jñānābhāvānubhavaḥ saṃbhavaḥ | no cet, dharmipratiyogijñānasavyapekṣo jñānābhāvānubhavaḥ sutarāṃ na saṃbhavati | jñānābhāvasyānumeyatve abhāvākhyapramāṇa-viṣayatve ceyamanupapattiḥ samānā | asyājñānasya bhāvarūpatve dharmipratiyogijñānasadbhāve’pi virodhābhāvādaya-manubhavo bhāvarūpājñānaviṣaya evābhyupagantavyaḥ - iti |

nanu ca bhāvarūpamapyajñānaṃ vastuyāthātmyāvabhāsarūpeṇa sākṣicetanyena virudhyate || maivam | sākṣicaitanyaṃ na vastuyāthātmyaviṣayam, api tvajñānaviṣayam; anyathā mithyārthāvabhāsānupapattiḥ | na hyajñānaviṣayeṇa jñāne-nājñānaṃ nivartata iti na virodhaḥ || nanu cedaṃ bhāvarūpamapyajñānaṃ viṣayaviśeṣavyāvṛttameva sākṣicetanyasya viṣayo bhavati | sa viṣayaḥ pramāṇā(na)dhīnasiddhiriti kathamiva sākṣicaitanyenāsmadarthavyāvṛttamajñānaṃ viṣayīkriyate | naiṣa doṣaḥ | sarvameva vastujātaṃ jñātatayā ajñātatayā vā sākṣicaitanyasya viṣayabhūtam | tatra jaḍatvena jñātatayā sidhyata eva pramāṇavyavaghānāpekṣā | ajaḍasya tu pratyagvastunaḥ svayaṃ sidhyato na pramāṇavyavadhānāpekṣeti sadai-vājñānasya vyāvartakatvenāvabhāso yujyate | tasmāt nyāyopabṛṃhitena pratyakṣeṇa bhāvarūpamevājñānaṃ pratīyate |

tadidaṃ bhāvarūpamajñānamanumānenāpi sidhyati - vivādādhyāsitaṃ pramāṇajñānaṃ svaprāgabhāvavyatirikta sva-

viṣayāvaraṇa-svanivartya-svadeśagatavastvantarapūrvakam; aprakāśitārthaprakāśakatvāt; andhakāre prathamotpanna-pradīpabhāvāt-iti || ālokābhāvamātraṃ vā rūpadarśanābhāvamātraṃ vā tamaḥ; na dravyāntaram (dravyam) | tat kathaṃ bhāvarūpājñānasādhane nidarśanatayopanyasyata iti cet-ucyate | bahulatvaviralatvādyavasthāyogena rūpavattayā copa-labdherdravyāntarameva tamaḥ-iti niravadyam-iti ||

atrocyate-"ahamajño māmanyaṃ ca na jānāmi" ityatropapattisahitena kevalena ca pratyakṣeṇa na bhāvarūpamajñānaṃ pratīyate | (yastu jñānaprāgabhāvaviṣayatve virodha uktaḥ, sa hi bhāvarūpājñāne’pi tulyaḥ | viṣayatvenāśrayatvena cājñānasya vyāvartakatayā pratyagarthaḥ pratipanno vā apratipanno vā | pratipannaścet-tatsvarūpajñānanivartyaṃ tadajñānaṃ tasmin pratipanne kathamiva tiṣṭhati | apratipannaścet-vyāvartakāśrayaviṣayajñānaśūnyamajñānaṃ kathamanumūyeta || atha viśadasvarūpāvabhāso’jñānavirodhī; aviśadasvarūpaṃ tu pratīyata ityāśrayaviṣayajñāne satyapi nājñānānubhava-virodhaḥ iti-hanta tarhi jñānaprāgabhāvo’pi viśadasvarūpaviṣayaḥ āśrayapratiyogijñānaṃ tu aviśadasvarūpaviṣa-yamiti na kaścidviśeṣo’nyatrābhiniveśāt |)

bhāvarūpasyājñānasyāpi hyajñānamiti sidhyataḥ prāgabhāvasiddhāviva sāpekṣatvamastyeva | tathā hi-ajñānamiti jñānābhāvaḥ, tadanyaḥ, tadvirodhī vā | trayāṇāmapi tatsvarūpajñānāpekṣā avaśyāśrayaṇīyā | yadyapi tamaḥsvarūpa-pratipattau prakāśāpekṣā na vidyate; tathāpi prakāśavirodhītyanenā’’kāreṇa pratipattau prakāśapratipattyapekṣā’styeva | bhavadabhimatājñānaṃ na kadācit svarūpeṇa siddhayatī; api tvajñānamityeva; tathā sati jñānābhāvavat tadapekṣatvaṃ samānam |

jñānaprāgabhāvastu bhavatā’pyabhyupagamyate, pratīyate cetyubhayābhyupeto jñānaprāgabhāva eva "ahamajño māmanyaṃ ca na jānāmi" ityanubhūyata ityabhyupagantavyam | nityamuktasvaprakāśacaitanyaikasvarūpasya brahmaṇo’jñānānubhavaśca na saṃbhavati; svānubhavasvarūpatvāt ||

svānubhavasvarūpamapi tirohitasvarūpamajñānamanubhavatīti cet-kimidaṃ tirohitasvarūpatvam ? aprakāśita-svarūpatvamiti cet-svānubhavasvarūpasya kathamaprakāśitasvarūpatvam ? svānubhavasvarūpasyāpyanyato’prakāśi-tasvarūpatvamupapadyata iti cet-evaṃ tarhi prakāśākhyadharmānabhyupagamena prakāśasyaiva svarūpatvāt anyataḥ svarūpa-nāśa eva syāditi pūrvamevoktam ||

(kiñca-brahmasvarūpatirodhānahetubhūtametadajñānaṃ svayamanubhūtaṃ sat brahma tiraskaroti | brahma tirastakṛtya svayaṃ tadanubhavaviṣayo bhavatītyanyonyāśrayaṇam ||)

anubhūtameva tiraskarotīti cet-yadyatirohitasvarūpameva brahma ajñānamanubhavati, tadā tirodhānakalpanā niṣprayojanā syāt,

ajñānasvarūpakalpanā ca; brahmaṇo’jñānadarśanavat ajñānakāryatayā’bhimataprapañcadaśarnasyāpi saṃbhavāt | kiñca-brahmaṇo’jñānānubhavaḥ kiṃ svataḥ, anyato vā ? svataścet-ajñānānubhavasya svarūpaprayuktatve-nānirmokṣaḥ syāt | anubhūtisvarūpasya brahmaṇo’jñānānubhavasvarūpatvena, mithyārajatabādhakajñānena rajatānubha-vasyāpi nivṛttivat nivartakajñānenājñānānubhūtirūpabrahmasvarūpanivṛttirvā | anyataścet-kiṃ tadanyat ? ajñā-nāntaramiti cet-anavasthā syāt |

brahma tiraskṛtyaiva svayamanubhavaviṣayo bhavatīti cet-tathā sati idamajñānaṃ kācādivat svasattayā brahma tira-

skarotīti jñānabādhyatvamajñānasya na syāt ||

athedamajñānaṃ svayamanādi, brahmaṇaḥ svasākṣitvaṃ brahmasvarūpatiraskṛtiṃ ca yugapadeva karoti | ato nānavasthā-dayo doṣā iti | naitat; svānubhavasvarūpasya brahmaṇaḥ svarūpatiraskṛtimantareṇa sākṣitvāpādanānāyogāt | hetvantareṇa tiraskṛtamiti cet-tarhyasyānāditvamapāstam; anavasthā ca pūrvoktā | atiraskṛtasvarūpasyaiva sākṣitvāpādane brahmaṇaḥ svanubhavaikatānatā ca na syāt ||

apica-avidyayā brahmaṇi tirohite tadbrahma na kiñcidapi prakāśate; uta kiñcitprakāśate ? pūrvasmin kalpe, prakāśamātrasvarūpasya brahmaṇo’prakāśe tucchatāpattirasakṛduktā | uttarasmin kalpe, saccidānandaikarase brahmaṇi ko-’yamaṃśaḥ tiraskriyate, ko vā prakāśate ? niraṃśe nirviśeṣe prakāśamātre vastunyākāradvayāsaṃbhavena tiraskāraḥ pra-kāśaśca yugapanna saṅgacchete | atha saccidānandaikarasaṃ brahma avidyayā tirohitasvarūpamaviśadamiva lakṣyata iti | prakāśamātrasvarūpasya viśadatā’viśadatā vā kiṃrūpā ? etaduktaṃ bhavati- yaḥ sāṃśaḥ saviśeṣaḥ prakāśaviṣayaḥ, tasya sakalāvabhāso viśadāvabhāsaḥ, katipayaviśeṣaparahitāvabhāsaśca aviśadāvabhāsaḥ | tatra ya ākāro’pra-tipannaḥ, tasminnaṃśe prakāśābhāvādeva prakāśāvaiśadyaṃ na vidyate | yaścāṃśaḥ pratipannaḥ, tasminnaṃśe tadviṣayaprakāśo viśada eva | ataḥ sarvatra prakāśāṃśe avaiśadyaṃ na saṃbhavati | viṣaye’pi svarūpe pratīyamāne tadgatakatipayaviśeṣā-pratītirevāvaiśadyam | tasmādaviṣaye nirviśeṣe prakāśamātre brahmaṇi, svarūpe prakāśamāne katipayaviśeṣāpratipatti-(tati#i)rūpāvaiśadyaṃ nāma ajñānakāryaṃ na saṃbhavati-iti | apica-idamavidyākāyarmavaiśadyaṃ tattvajñānodayānnivartate, na vā | anivṛttau apavargābhāvaḥ | nivṛttau ca vastu kiṃrūpamiti vivecanīyam | viśadasvarūpamiti cet-tat viśadasvarūpaṃ prāgāsti, na vā | asti cet-avidyākāryamavaiśadyaṃ tannivṛttiśca na syātām | no cet-mokṣasya kāryatayā anityatā syāt |

asyājñānasyāśrayānirūpaṇādevāsaṃbhavaḥ pūrvamevoktaḥ | apica-aparamārthadoṣamūlavādinā niradhiṣṭhānabhramā-saṃbhavo’pi durupapādaḥ; bhramahetubhūtadoṣadoṣāśrayatvavat adhiṣṭhānāpāramārthye’pi bhramopapatteḥ | tataśca sarvaśūnyatva-meva syāt ||

yaduktam-anumānenāpi bhāvarūpamajñānaṃ siddhayatīti | tadayuktam; anumānāsaṃbhavāt | nanūktamanumānam | satyamuktam; duruktaṃ tu tat; ajñāne’pyanabhimatājñānāntarasādhanena viruddhatvāt hetoḥ | tatrājñānāntarāsādhane hetoranaikāntyam | sādhane ca, tadajñānamajñānasākṣitvaṃ nivārayati | tataścājñānakalpanā niṣphalā syāt |

dṛṣṭāntaśca sādhanavikalaḥ; dīpaprabhāyā aprakāśitārthaprakāśakatvābhāvāt | sarvatra jñānasyaiva hi prakāśakatvam satyapi dīpe jñānena vinā viṣayaprakāśābhāvāt | indriyāṇāmapi jñānotpatti hetutvameva; na prakāśakatvam | pradīpaprabhāyāstu cakṣurindriyasya jñānamutpādayato virodhitamonirasanadvāreṇopakārakatvamātrameva | prakāśakajñā-notpattau vyāpriyamāṇacakṣurindriyopakārakahetutvamapekṣya dīpasya prakāśakatvavyavahāraḥ | nāsmābhirjñānatulyapra-kāśakatvābhyupagamena dīpaprabhā nidarśitā; api tu jñānasyeva(syaiva) svaviṣayāvaraṇanirasanapūrvaka(jñānasyeva svaviṣayāvaraṇanirasanarūpa) prakāśakatvamaṅgīkṛtyeti cet-na; na hi virodhinirasanamātraṃ prakāśakatvam; api tvarthaparicchedaḥ; vyavahārayogyatāpādanamiti yāvat | tattu jñānasyaiva | yadi upakārakāṇāmapyaprakāśitārthaprakā-śakatvamaṅgīkṛtam, tarhīndriyāṇāmupakārakatamatvenāprakāśitārthaprakāśakatvamaṅgīkaraṇīyam | tathā sati teṣāṃ svanivartyavastvantarapūrvakatvābhāvāt hetoranaikāntyamityalamanena ||

(pratiprayogaśca-vivādādhyāsitamajñānaṃ na jñānamātrabrahmāśrayam, ajñānatvāt, śuktikādyajñānavat; jñātrāśrayaṃ

hi tat | vivādādhyāsitamajñānaṃ na jñānamātrabahmāśrayam, ajñānatvāt, śuktikādyajñānavat; viṣayāvaraṇaṃ hi tat | vivādādhyāsitamajñānaṃ na jñānanivatrtyam, jñānaviṣayānāvaraṇatvāt, yat jñānanivattyarm ajñānam, tat jñānaviṣayāvaraṇam; yathā śuktikādyajñānam | brahma nājñānāspadam, jñātṛtvavirahāt; ghaṭādivat | brahma nājñā-nāvaraṇam, jñānāviṣayatvāt | yat

ajñānāvaraṇaṃ tat jñānaviṣayabhūtam, yathā śuktikādi | brahma na jñānaniva-trtyājñānam; jñānāviṣayatvāt | yat jñānanivartyājñānam tat jñānaviṣayabhūtam, yathā śuktivādi ||

vivādhyāsitaṃ pramāṇajñānaṃ svaprāgabhāvātiriktājñānapūrvakaṃ na bhavati, pramāṇajñānatvāt, bhavadabhimatājñāna-sādhanapramāṇajñānavat | jñānaṃ na vastuno vināśakam, śaktiviśeṣopabṛṃhaṇavirahe sati jñānatvāt | yat vastuno vināśakam, tat śaktiviśeṣopabṛṃhitajñānamajñānaṃ ca dṛṣṭam, yatheśvarayogiprabhṛtijñānam, yathā ca mudgarādi ||

bhāvarūpamajñānaṃ na jñānavināśyam, bhāvarūpatvāt, ghaṭādivaditi | athocyeta-bādhakajñānena pūrvajñānotpa-nnānāṃ bhayādīnāṃ vināśo dṛśyate-iti-naivam; na hi jñānena teṣāṃ vināśaḥ, kṣaṇikatvena teṣāṃ svayameva vinā-śāt, kāraṇanivṛttyā ca paścādanutpatteḥ | kṣaṇikatvaṃ ca teṣāṃ jñānavadutpattikāraṇasaṃnidhāna evopalabdheḥ, anya-thā’nulabdheścāvagamyate; akṣaṇikatve ca bhayādīnāṃ bhayādihetubhūtajñānasantatāvaviśeṣeṇa sarveṣāṃ jñānānāṃ bhayā-dyutpattihetutvenānekabhayopalabdhiprasaṅgācca ||

svaprāgabhāvavyatiriktavastvantarapūrvakamiti vyarthaviśeṣaṇopādānena prayogakuśalatā cā’’viṣkṛtā | ato-’numānenāpi na bhāvarūpājñānasiddhiḥ |

śrutitadarthāpattibhyāmajñānāsiddhiranantarameva vakṣyate |

mithyārthasya mithyaivopādānaṃ bhavitumarhatītyetadapi "na vilakṣaṇatvāt" ityadhikaraṇanyāyena parihriyate | ato’nirvacanīyājñānaviṣayā na kācidapi pratītirasti | pratītibhrāntivādhairapi na tathābhyupagamanīyam | pratī-yamānameva hi pratītibhrāntibādhaviṣayaḥ | ābhiḥ pratītibhiḥ pratītyantareṇa cānupalabdhamāsāṃ viṣaya iti na yujyate kalpayitum ||

śuktayādiṣu rajatādipratīteḥ, pratītikāle’pi tannāstīti bādhena ca, anyasyānyathābhānāyogācca sadasada-nirvacanīyamapūrvamevedaṃ rajataṃ doṣavaśāt pratīyata iti kalpanīyamiti cet-na; tatkalpanāyāmapyanyasyānyathā-bhānasyāvarjanīyatvāt; anyathābhānābhyupagamādeva khyātipravṛtti, bādha, bhramatvānābhamupapatteratyantāparidṛṣṭā-kāraṇakavastukalpanāyogāt |

kalpyamānaṃ hīdamanirvacanīyam, na tāvadanirvacanīyamiti pratīyate; api tu parāmarśarajatamityeva | anirva-canīyamityeva pratītaṃ cet, bhrāntibādhayoḥ pravṛtterapyasaṃbhavaḥ | ato’nyasyānyathābhānavirahe pratītipravṛtti, bādha, bhramatvānāmanupapatteḥ tasyāparihāryatvācca, śuktayādireva rajatādyākāreṇāvabhāsata iti bhavatā’bhyupagantavyam ||)

(khyātyantaravādināñca sadūramapi gatvā’nyathābhāso’vaśyāśrayaṇīyaḥ-asatkhyātipakṣe sadātmanā; ātma-khyātipakṣe arthātmanā; akhyātipakṣe’pi anyaviśeṣaṇamanyaviśeṣaṇatvena, jñānadvayamekatvena ca; viṣayāsadbhāva-pakṣe’pi vidyamānatvena ||

kiñca-anirvacanīyamapūrvarajatamatra jātamiti vadatā tasya janmakāraṇaṃ vaktavyam; na tāvat tatpratītiḥ, ta-syāstadviṣayatvena tadutpatteḥ prāgātmalābhāyogāt | nirviṣayā jātā tadutpādya tadeva viṣayīkarotīti mahatā-midamupapādanam | athendriyādigato doṣaḥ, tanna; tasya puruṣāśrayatvenārthagatakāryasyotpādakatvāyogāt | nāpī-

ndriyāṇi, teṣāṃ jñānakāraṇatvāt | nāpi duṣṭānīndriyāṇi, teṣāmapi svakāryabhūte jñāna eva hi viśeṣakaratvāt | anādimithyājñānopādānatvaṃ tu pūrvameva nirastam | kiñca-apūrvamanirvacanīyamidaṃ vastujātaṃrajatādibuddhiśabdā-bhyāṃkathamiva viṣayīkriyate, na ghaṭādibuddhiśabdābhyām | rajatādisādṛśyāditi cet; tarhi tatsadṛśamityeva pratī-tiśabdau syātām | rajatādijātiyogāditi cet; sma kiṃ paramātharbhūtā, aparamārthabhūtā vā ? na tāvat paramā-rthabhūtā, tasyā aparamārthānvayāyogāt | nāpyaparamārthabhūtā, paramārthānvayāyogāt | aparamārthe paramārthabuddhi-śabdayornirvāhakatvāyogāccetyalamapariṇatakutarkanirasanena || atha vā--

yarthārthaṃ sarvavijñānamiti vedavidāṃ matam | śrutismṛtibhyaḥ sarvasya sarvātmatvapratītitaḥ ||


ḥbahu syā"mitisaṅkalpapūrvasṛṣṭayādyupakrame | "tāsāṃ trivṛtamekaikā"miti śrutyaiva coditam ||

trivṛtkaraṇamevaṃ hi pratyakṣeṇopalabhyate | yadagne rohitaṃ rūpaṃ tejasastadapāmapi ||

śuklaṃ kṛṣṇaṃ pṛthivyāścetyagnāveva trirūpatā | śrutyaiva darśitā tasmāt sarve sarvatra saṅgatāḥ ||

purāṇe caivamevoktaṃ vaiṣṇave sṛṣṭayapakrame | "nānāvīryāḥ pṛthagbhūtāstataste saṃhatiṃ vinā |

nāśnuvan prajāḥ sraṣṭumasamaragamva kṛtsnaśaḥ ||

sametyānyonyasaṃyogaṃ parasparasamāśrayāḥ | mahadādyā viśeṣāntā hyaṇḍa"mityādinā tataḥ ||

sūtrakāro’pi bhūtānāṃ trirūpatvaṃ tathā’vadat | "vyātmakatvāttu bhūyastvā"diti tenābhidhābhidā ||

somābhāve ca pūtīkagrahaṇaṃ śruticoditam | somāvayavasadbhāvāditi nyāyavido viduḥ ||

vrīhyabhāve ca nīvāragrahaṇaṃ vrīhyabhāvat | tadeva sadṛśaṃ tasya yat taddravyaikadeśabhāk ||

śuktayādau rajatādeśca bhāvaḥ śrutyaiva bodhitaḥ | rūpyaśuktayādinirdeśabhedo bhūyastvahetukaḥ ||

rūpyādisadṛśaścāyaṃ śuktayādirupalabhyate | atastasyānna sadbhāvaḥ pratīterapi niścitaḥ ||

kadāciccakṣurādestu dopācchuktayaṃśavarjitaḥ | rajatāṃśo gṛhīto’to rajatārthī pravarttate ||

doṣahānau tu śuktayaṃśe gṛhīte tannivartate | ato yarthārthaṃ rūpyādivijñānaṃ śuktikādiṣu ||

bādhyabādhakabhāvo’pi bhūyastvenopapadyate | śuktibhūyastvavaikalyasākalyagraharūpataḥ ||

nāto mithyārthasatyārthaviṣayatvanibandhanaḥ | evaṃ sarvasya sarvatve vyavahāravyavasthitiḥ ||

svapane tu prāṇināṃ puṇyapāpānuguṇaṃ bhagavataiva tattatpuruṣamātrānubhāvyāstattatkālāvasānāstathābhūtāścārthāḥ sṛjyante | tathā hi śrutiḥ svapnaviṣayā, "na tatra rathā na rathayogā na panthāno bhavanti | atha rathān rathayogān pathaḥ sṛjate | na tatra veśāntāḥ puṣkariṇyaḥ sravantyo bhavanti | atha veśāntān puṣkariṇyaḥ sravantyaḥ sṛjate | sa hi kartā" iti | yadyapi sakaletarapuruṣānubhāvyatayā tadānīṃ na bhavanti-tathāpi tattatpuruṣamātrānumāvyatayā tathā-vidhān arthān īśvaraḥ sṛjati | sa hi kartā | tasya satyasaṅgalpasyā’’ścaryaśaktestathāvidyaṃ kartṛtvaṃ saṃbhavatītyarthaḥ | "yaḥ eṣu sapteṣu jāgarti kāmaṃ kāmaṃ puruṣo nirmimāṇaḥ | tadeva śukraṃ tadbrahma tadevāmṛtamucyate | tasmiṃllokāḥ śritāḥ sarve tadu nātyeti kaścata" iti ca | sūtrakāro’pi- "sandhye sṛṣṭirāha hi", "nirmātāraṃ caike putrādayaśca" iti sūtra-dvayena, "svapneṣvartheṣu jīvasya svābhāvikasatyasaṅgalpatvādeḥ kṛtsnasya saṃsāradaśāyāmanabhivyaktasvarūpatvāt īśva-rasyaiva tattatpuruṣamātrānubhāvyatayā āścaryabhūtā sṛṣṭiriyam | "tasmin lokāḥ śritāḥ sarve tadu nātyeti kaścana" iti paramātmaiva tatra sraṣṭetyavagamyate" iti pariharati | apavarakādiṣu śayānasya svapnadṛśaḥ svadehenaiva deśāntara-gamanarājyābhiṣekaśiraśchedādayaśca puṇyapāpaphalabhūtāḥ śayānadehasarūpasaṃsthānadehāntarasṛṣṭayopapadyante ||

japākusumasamīpavartisphaṭikamaṇirapi tatprabhābhibhūtatayā rakta iti gṛhyate | japākusumaprabhā vitatāpi sva-cchadravyasaṃyuktatayā sphuṭataramupalabhyate ityupalabdhivyavasthāpyamidam | marīcikājalajñāne’pi tejāpṛthivyorapya-mbuno vidyamānatvādindriyadoṣeṇa tejāpṛthivyoragrahaṇāt adṛṣṭavaśāccāmbuno grahaṇāt yarthārthatvam | alātaca-kre’pyalātasya drutataragamanena sarvadeśasaṃyogādantarālāgrahaṇāt tathāpratītirupapadyate | cakrapratītāvapyantarālāgra-haṇapūrvakatattaddeśasaṃyuktatattadvastu grahaṇameva | kvacidantarālābhāvādantarālāgrahaṇam, kvacicchaidhnayādagrahaṇamiti viśeṣaḥ | atastadapi yathārtham | darpaṇādiṣu nijamukhādipratītirapi yarthārthā | darpaṇādipratihatagatayo hi nāyana-raśmayo darpaṇādideśagrahaṇapūrvakaṃ nijamukhādi gṛhṇanti | tatrāpyatiśaidhnayādantarālāgrahaṇāt tathā pratītiḥ | diṅmo-he’pi digantarasyāsyāṃ diśi vidyamānatvādadṛṣṭavaśenaitaddigaṃśaviyukto digantarāṃśo gṛhyate | ato digantarapratī-tiryathārthaiva |

dvicandrajñānādāvapi aṅgulyavaṣṭambhatimirādibhirnāyanatejogatibhedena sāmagnībhedāt sāmagnīdvayamanyonyānira-pekṣaṃ candragrahaṇadvayaheturbhavati | tatraikā sāmagrī svadeśaviśiṣṭaṃ candraṃ gṛhṇāti | dvitīyā tu kiñcidvakragatiḥ candra-samīpadeśagrahaṇapūrvakaṃ candraṃ svadeśaviyuktaṃ gṛhṇāti | ataḥ sāmagrīdvayena yugapaddeśadvayaviśiṣṭacandragrahaṇe grahaṇa-bhedena grāhyākārabhedādekatvagrahaṇābhāvācca dvau candrāviti bhavati pratītiviśeṣaḥ | deśāntarasya tadviśeṣaṇatvaṃ deśāntarasya agṛhītasvadeśacandrasya ca nirantaragrahaṇena bhavati | tatra sāmagrīdvitvaṃ pāramārthikam | tena deśadvaya-viśiṣṭacandragrahaṇadvayaṃ ca pāramārthikam | grahaṇadvitvena candrasyaiva grāhyākāradvitvaṃ ca pāramārthikam | tatra viśe-ṣaṇadvayaviśiṣṭacandragrahaṇadvasyaika eva candro grāhyā iti grahaṇe, pratyabhijñānavat kevalacakṣuṣaḥ sāmarthyābhāvāt cākṣuṣajñānaṃ tathai(syai)vāvatiṣṭhate | dvayoḥ cakṣuṣorekasāmagrayantarbhāve’pi timirādidoṣabhinnaṃ cākṣuṣaṃ tejaḥ sāmagrī-dvayaṃ bhavatīti kāryakalpyam | apagate tu doṣe svadeśaviśiṣṭasya candrasyaikagrahaṇavedyatvāt ekaścandra iti bhavati pratyayaḥ | doṣakṛtaṃ tu sāmagrīdvitvaṃ tatkṛtaṃ grahaṇadvitvaṃ tatkṛtaṃ grāhyākāradvitvaṃ ceti niravadyam |

ataḥ sarvaṃ vijñānajātaṃ yathārthamiti siddham | khyātyantarāṇāṃ dūṣaṇāni taistairvādibhireva prapañcitānīti na tatra yatnaḥ kriyate |

(athavā kimanena bahunopapādanaprakāreṇa ? pratyakṣānumānāgamākhyaṃ pramāṇajātam āgamagamyaṃ ca nirastani-khiladoṣagandhamanavadhikātiśayāsaṅkhayeyakalyāṇaguṇagaṇaṃ sarvajñaṃ satyasaṅgalpaṃ paraṃ brahmābhyupagacchatāṃ kiṃ na

setsyati, kiṃ nopapadyate ? bhagavatā hi pareṇa brahmaṇā kṣetrajñapuṇyapāpānuguṇaṃ tadbhogyatvāyākhilaṃ jagat sṛjatā sukhaduḥkhopekṣāphalānubhavānubhāvyāḥ padārthāḥ sarvasādhāraṇānubhavaviṣayāḥ; kecana tattatpuruṣamātrānubhavaviṣayāḥ tattatkālāvasānāḥ tathātathā’nubhāvyāḥ sṛjyante | tatra bādhyabādhakabhāvaḥ sarvānubhavaviṣayatayā tadrahitatayā copapadyata iti sarvaṃ samañjasam ||)

yatpunaḥ sadasadanirvacanīyamajñānaṃ śrutisiddhamiti; tadasat-"anṛtena hi pratyūḍhāḥ" ityādiṣvanṛtaśabdasyā-nirvacanīyānabhidhāyitvāt | ṛtetaraviṣayo hyanṛtaśabdaḥ | ṛtamiti karmavāci, "ṛtaṃ pibantau" iti vacanāt | ṛtam-karmaphalābhisandhirahitaṃ paramapuruṣārādhanaveṣaṃ tatprāptiphalam | atra (taḥ) tadvayatiriktaṃ sāṃsārikaphalaṃ karma anṛtaṃ brahmaprāptivirodhi | "etaṃ brahmalokaṃ na vindanti anṛtena hi pratyūḍhāḥ" iti vacanāt ||

"nāsadāsīnno sadāsīt tadānīm" ityatrāpi sadasacchabdau cidacidyvaṣṭiviṣayau | utpattivelāyāṃ sattyacchabdā-bhihitayościdacidyvaṣṭibhūtayorvastunorapyayakāle acitsa(cidacitsa)maṣṭibhūte tamaśśabdābhidheye vastuni pralaya-

pratipādanaparatvādasya vākyasya | nātra kasyacit sadasadanirvacanīyatocyate; sadasatoḥ kālaviśeṣe’sadbhāvamā-travacanāt | atra tamaśśabdābhihitasyācitsamaṣṭitvaṃ śrutyantarādavagamyate-"avyaktamakṣare līyate | akṣaraṃ tamasi līyate" iti |

satyam; tamaśśabdenācitsamaṣṭirūpāyāḥ prakṛteḥ sūkṣmāvasthocyate | tasyāstu, "māyāṃ tu prakṛtiṃ vidyāt" iti māyāśabdenābhidhānādanirvacanīyatvamiti cet-naitadevam; māyāśabdasyānirvacanīyavācitvaṃ na dṛṣṭamiti | māyāśabdasya mithyāparyāyatvenānirvacanīyavācitvamiti cet; tadapi nāsti; na hi sarvatra māyāśabdo mithyā-viṣayaḥ | āsurarākṣasāsrādiṣu satyeṣveva māyāśabdaprayogāt | yathoktam-"tena māyāsahasraṃ tat śambarasyāśugā-minā | bālasya rakṣatā dehamaikaikaśyena sūditam |" iti | ato māyāśabdo vicitrārthasargakarāmidhāyī | prakṛteśca māyāśabdābhidhānaṃ vicitrārthasargakaratvādeva "asmānmāyī sṛjate viśvametat tasmiṃścānyo māyayā saṃniruddhaḥ" iti māyāśabdavācyāyāḥ prakṛtervicitrārthasargakaratvaṃ darśayati | paramapuruṣasya ca tadvattāmātreṇa māyitvamucyate; nājñatvena | jīvasyaiva hi māyayā nirodhaḥ śrūyate, "tasmiṃścānyo māyayā saṃniruddhaḥ" iti | "anādimāyayā supto yadā jīvaḥ prabudhyate" iti ca | "indro māyābhiḥ pururūpa īyate" ityatrāpi vicitrāḥ śaktayo’bhidhīyante; ata eva hi "bhūri tvaṣṭeva rājati" ityucyate | na hi mithyābhibhūtaḥ kaścidvirājate | "mama māyā duratyayā" ityatrāpi guṇa-mayīti vacanāt saiva triguṇātmikā prakṛtirucyata iti na śrutibhiḥ sadasadanirvanīyājñānapratipādanam ||

nāpyaikyopadeśānupapattyā | na hi "tattvamasi" iti jīvaparayoraikyopadeśe sati sarvajñe satyasaṅkalpe sakalajaga-tsargasthitivināśahetubhūte tacchabdāvagate prakṛte brahmaṇi viruddhājñānaparikalpanāhetubhūtā kācidapyanupapattirdṛśyate aikyopadeśastu tvaṃśabdenāpi jīvaśarīrakasya brahmaṇa evābhidhānādupapannataraḥ | "anena jīvenātmanā’nupraviśya nāmarūpe vyākaravāṇi" iti sarvasya vastunaḥ paramātmaparyantasyaiva hi nāmarūpabhāktavamuktam | ato na brahmājñā-naparikalpanam |

itihāsapurāṇayorapi na brahmājñānavādaḥ kvacidapi dṛśyate |

nanu "jyotīṃṣi viṣṇuḥ" iti brahmaikameva tattvamiti pratijñāya, "jñānasvarūpo bhagavān yato’sau" iti śailā-bdhidharādibhedabhinnasya jagato jñānaikasvarūpabrahmājñānavijṛmbhitatvamabhidhāya, "yadā tu śuddhaṃ nijarūpi" iti jñānasvarūpasyaiva brahmaṇaḥ svasvarūpāvasthitivelāyāṃ vastubhedābhāva(pra)darśanenājñānavijambhitatvameva sthirī-kṛtya, "vastvasti kim", "mahī ghaṭatvam" iti ślokadvayena jagadupalabdhiprakāreṇāpi vastubhedānāmasatyatvamu-papādya, "tasmānna vijñānamṛte" iti pratijñātaṃ brahmavyatiriktasyāsatyatvamupasaṃhṛtya, "vijñānamekam" iti jñāna-svarūpe brahmaṇi bhedadarśananimittājñānamūlaṃ nijakarmaiveti sphuṭīkṛtya, "jñānaṃ viśuddham" iti jñānasvarūpasya brahmaṇaḥ svarūpaṃ viśodhya, "sadbhāva evaṃ (eṣo) bhavato mayoktaḥ" iti jñānasvarūpasya brahmaṇa eva satyatvam, nānyasya; anyasya cāsatyatvameva; tasya bhuvanādeḥ satyatvaṃ vyāvahārikam" iti tattvaṃ tavopadiṣṭamiti hyupadeśo dṛśyate |

naitadevam; atra bhuvanakośasya vistīrṇaṃ svarūpamuktavā pūrvamanuktaṃ rūpāntaram, "saṃkṣepaḥ śrūyatām" ityāra-bhyābhidhīyate | cidacinmiśre jagati cidaṃśo vāṅmanasāgocarasvasaṃvedyasvarūpabhedo jñānaikākāratayā aspṛṣṭaprā-kṛtabhedaḥ avināśitvena astiśabdavācyaḥ | acidaṃśastu cidaṃśakarmanimittapariṇāmabhedo vināśīti nāsti-śabdābhidheyaḥ | ubhayaṃ tu parabrahmabhūtavāsudevaśarīratayā tadātmakamityetadrūpaṃ saṃkṣepeṇātrābhihitam | tathā hi -

"yadambu vaiṣṇavaḥ kāyastato vipra vasundharā | padmākārā samudbhūtā parvatābdhyādisaṃyutā ||" iti, amvuno viṣṇoḥ śarīratvenāmbupariṇāmabhūtaṃ brahmāṇḍamapi viṣṇoḥ, kāyaḥ, tasya ca viṣṇurātmeti sakalaśrutigatatā-dātmyopadeśopabṛṃhaṇarūpasya sāmānādhikaraṇyasya "jyotīṃṣi visṇuḥ" ityārabhya vakṣyamāṇasya śarīrātmabhāva eva nibandhanamityāha | asmin śāstre pūrvamapyetadasakṛduktam, "tāni sarvāṇi tadvapuḥ", "tat sarvaṃ vai harestanuḥ", "sa eva sarvabhūtātmā viśvarūpo yato’vyayaḥ" iti | tadidaṃ śarīrātmabhāvāyattaṃ tādātmyaṃ sāmānādhikaraṇyena vyapa-diśyate, "jyotīṃṣi viṣṇuḥ" iti | atra astyātmakaṃ nāstyātmakaṃ ca jagadantargataṃ vastu viṣṇoḥ kāyatayā viṣṇvātmakamityuktam | idamastyātmakam, idaṃ nāstyātmakam, asya ca nāstyātmakatve heturayamityāha "jñāna-svarūpo bhagavān yato’sau" iti | aśeṣakṣetrajñātmanā’vasthitasya bhagavato jñānameva svābhāvikaṃ rūpam; na deva-manuṣyādivasturūpam | yata evam, tata evācidrūpadevamanuṣyaśailābdhidharādayaśca tadvijñānavijṛmbhitāḥ | tasya jñānaikākārasya sato devādyākāreṇa svātmavaividhyānusandhānamūlāḥ | devādyākārānusandhānamūlakarmamūlā ityarthaḥ | yataścācidvastu kṣetrajñakarmānuguṇapariṇāmāspadam, tataḥ tat nāstiśabdābhidheyam, itaradastiśabdābhidheyamitya-rthāduktaṃ bhavati | tadeva vivṛṇoti, "yadā tu śuddhaṃ nijarūpi" iti | yadā etajjñānaikākāramātmavastu devādyākāreṇa svātmani vaividhyānusandhānamūlasarva karmakṣayānnirdoṣaṃ pariśuddhaṃ nijarūpi bhavati, tadā devādyākāreṇaikīkṛtyā-’’tmakalpanāmūlakarmaphalabhūtāstadbhogārthāḥ vastuṣu vastubhedā na bhavanti | ye devādiṣu vastuṣvātmatayā’bhimateṣu bhogyabhūtā devamanuṣyaśailābdhidharādivastubhedāḥ, te tanmūlabhūtakarmasu vinaṣṭeṣu na bhavanti ityacidvastunaḥ kādā-citkāvasthāviśeṣayogitayā nāstiśabdābhidheyatvam, itarasya sarvadā nijasiddhajñānaikākāratvena astiśabdā-bhidheyatvamityarthaḥ |

pratikṣaṇamanyathābhūtatayā kādācitkāvasthāyogino’cidvastuno nāstiśabdādheratvamevetyāha "vastvasti kim" iti | astiśabdābhidheyo hyādimadhyaparyantahīnassatatahakarūpaḥ padārthaḥ; tasya kadācidapi nāstibuddhaya-narhatvāt | acidvastu kiñcit kvacidapi tathābhūtaṃ na dṛṣṭacaram | tataḥ kimityatrāha "yaccānyathātvam" iti | yadvastu pratikṣaṇamanyathātvaṃ yāti, tat uttarottarāvasthāprāptyā pūrvapūrvāvasthāṃ jahātīti tasya pūrvāvasthasyotta-rāvasthāyāṃ na pratisaṃdhānamasti; ataḥ sarvadā tasya nāstiśabdābhidheyatvameva |

tathā hyupalabhyata ityāha-"mahī ghaṭatvam" iti | svakarmaṇā devamanuṣyādibhāvena stimitātmaniścayaiḥ sva-bhogyabhūtamacidvastu pratikṣaṇamanyathābhūtamālakṣyate -anubhūyata ityarthaḥ | evaṃ sati kimapyacit vastu-asti-śabdārhamādimadhyaparyantahīnaṃ satataikarūpamālakṣitamasti kim ? na hyastītyabhiprāyaḥ | yasmādevam, tasmāt jñānasvarūpātmavyatiriktamacidvastu kadācit kvacit kevalāstiśabdavācyaṃ na bhavatītyāha - "tasmānna vijñā-namṛte" iti | ātmā tu sarvatra jñānaikākāratayā devādibhedapratyanīkasvarūpo’pi devādiśarīrapraveśahetubhūtasva-kṛtavividhakarmamūladevādibhedabhinnātmabuddhibhiḥ tena tena rūpeṇa bahudhā’nusaṃhita iti tadbhedānusaṃdhānaṃ nātmasva-rūpaprayuktamityāha "vijñānamekam" iti | ātmasvarūpaṃ tu karmarahitam, tata eva malarūpaprakṛtisparśarahitam | tataśca tatprayuktaśokamohalobhādyaśeṣaheyaguṇāsaṅgi, upacayāpacayānarhatayaikam, tata eva sadaikarūpam | tacca vāsu-devaśarīramiti tadātmakam; atadātmakasya kasyacidapyabhāvādityāha "jñānaṃ viśuddham" iti | cidaṃśaḥ sadaika-rūpatayā sarvadā’stiśabdavācyaḥ | acidaṃśastu kṣaṇapariṇāmitvena sarvadā nāśagarbha iti sarvadā nāstiśabdābhi-dheyaḥ | evaṃrūpacidacidātmakaṃ jagat vāsudevaśarīraṃ tadātmakamiti jagadyāthātmyaṃ samyaguktamityāha "sadbhāva

evam" iti | atra satyamasatyamiti, "yadasti yannāsti" iti prakāntasyopasaṃhāraḥ | etat jñānaikākāratayā samam aśabdagocarasvarūpabhedamevācinmiśraṃ bhuvanāśritaṃ devamanuṣyādirūpeṇa samyagvyavahārārhabhedaṃ yadvartate, tatra hetuḥ karmaivetyuktamityāha "etattu yat" iti | tadeva vivṛṇoti, "yajñaḥ paśuḥ" iti |

jagadyāthātmyajñānaprayojanaṃ mokṣopāyayatanamityāha "yaccaitat" iti |

atra nirviśeṣe pare brahmaṇi, tadāśraye sadasadanirvacanīye cājñāne, jagatastatkalpitatve ca (vā) anuguṇaṃ kiñcidapi padaṃ na dṛśyate | astināstiśabdābhidheyaṃ cidacidetmakaṃ kṛtsnaṃ jagat paramasya pareśatya parasya brahmaṇo viṣṇoḥ krāyatvena tadātmakam | jñānaikākārasyā’’tmano devādivividhākārānubhave acitpariṇāme ca heturvastu-yāthātmyajñānavirodhi kṣetrajñānāṃ karmaiveti pratipādanāt; astināstisatyāsatyaśabdānāṃ ca sadasadanirvacanīyava-stvabhidhānāsāmarthyācca | nāstyasatyaśabdāvastisatyaśabdavirodhinau | ataśca tābhyāmasattvaṃ hi pratīyate; nāni-rvacanīyatvam | atra cācidvastuni nāstyasatyaśabdau na tucchatvamithyātvaparau prayuktau; api tu vināśitvaparau | "vastvasti kim", "mahī ghaṭatvam" iti atrāpi vināśitvameva hyupapāditam; na niṣpramāṇakatvam, jñānabādhya-tvaṃ vā; ekenā’’kāreṇaikasmin kāle’nubhūtasya kālāntare pariṇāmaviśeṣeṇānyathopalabdhyā nāstitvopapāda-nāt | tucchatvaṃ hi pramāṇasaṃbandhānarhatvam | bādho’pi yaddeśakālādisaṃbandhitayā yat astītyupalabdham; tasya taddeśakālādisaṃbandhitayā nāstītyupalabdhiḥ; na tu kālāntare’nubhūtasya kālāntare pariṇāmādinā nāstītyupa-labdhiḥ; kālabhedena virodhābhāvāt | ato na mithyātvam | etaduktaṃ bhavati-jñānasvarūpamātmavastu ādimadhya-paryantahīnaṃ satataikasvarūpamiti svata eva sadā astiśabdavācyam | acetanaṃ tu kṣetrajñabhogyabhūtaṃ tatkarmānuguṇa-pariṇāmi vināśīti sarvadā nāstyathargarmamiti nāstyasatyaśabdābhidheyam-iti | yathoktam -

"yattu kālāntareṇāpi nānyasaṃjñāmupaiti vai | pariṇāmādisaṃbhūtāṃ tadvastu nṛpa tacca kim ||",

"anāśī paramārthaśca prājñairabhyupagamyate | tattu nāsti (nāśi) na saṃdeho nāśidravyopapāditam" iti | deśa-kālakarmaviśeṣāpekṣayā astitvanāstitvayogini vastuni kevalāstibuddhibodhyatvaparamāthar iti hyaparamārtha ityuktam | ātmana eva kevalāstibuddhibodhyatvamiti sa paramārtha ityuktam | śrotuśca maitreyasya-

"viṣṇvādhāraṃ yathā trailokyaṃ samavasthitam | paramārthaśca me proktā yathā jñānaṃ pradhānataḥ ||" ityanubhāṣaṇacca-"jyotīṃṣi viṣṇuḥ" ityādisāmānādhikaraṇyasya ātmaśarīrabhāva eva nibandhanam, cidacidvastunoścāstinā-stiśabdaprayoganibandhanaṃ jñānasyākarmanimittasvābhāvikarūpatvena prādhānyam, acidvastunaśca tatkarmanimittapa-riṇāmitvenāprādhānyamiti-pratīyate ||

yaduktam-nirviśeṣabrahmavijñānādevāvidyānivṛtiṃ​ta vadanti śrutaya iti-tadasat-"vedāhametaṃ puruṣaṃ mahāntamādi-tyavarṇaṃ tamasaḥ parastāt | tamevaṃ vidvānamṛta iha bhavati nānyaḥ panthā vidyate’yanāya", "sarve nimeṣā jajñire vidyutaḥ puruṣādadhi", "na tasyeśe kañcana tasya nāma mahadyaśaḥ", "ya enaṃ viduramṛtāste bhavanti" ityādyanekavā-kyavirodhāt | brahmaṇaḥ saviśeṣatvādeva sarvāṇyapi vākyāni saviśeṣajñānādeva mokṣaṃ vadanti | śodhakavākyā-nyapi saviśeṣameva brahma pratipādayantītyuktam |

tattvamasyādivākyeṣu sāmānādhikaraṇyaṃ na nirviśeṣavastvaikyaparam; tattvampadayoḥ saviśeṣabrahmābhidhāyi-tvāt | tatpadaṃ hi sarvajñaṃ satyasaṅkalpaṃ jagatkāraṇaṃ brahma parāmṛśati; "tadaikṣata bahusyām" ityādiṣu tasyaiva prakṛ-tatvāt | tatsamānādhikaraṇaṃ tvampadañca acidviśiṣṭajīvaśarīrakaṃ brahma pratipādayati; prakāradvayāvasthitaikavastu-

paratvāt sāmānādhikaraṇyasya | prakāradvayaparityāge pravṛttinimittabhedāsaṃbhavena sāmānādhikaraṇyameva parityaktaṃ syāt | dvayoḥ padayorlakṣaṇā ca | "so’yaṃ devadattaḥ" ityatrāpi na lakṣaṇā; bhūtavartamānakālasaṃbandhitayaiktapratītya-virodhāt | deśabhedavirodhaśca kālabhedena parihṛtaḥ | "tadaikṣata bahu syām" ityupakramavirodhaśca | ekavijñānena sarva-vijñānapratijñānaṃ ca na ghaṭate | jñānasvarūpasya nirastanikhiladoṣasya sarvajñasya samastakalyāṇaguṇātmakasyājñānaṃ tatkāryānantāpuruṣārthāśrayatvañca bhavati | bādhārthatve ca sāmānādhikaraṇyasya tvaṃtatpadayoradhiṣṭhānalakṣaṇā nivṛ-ttilakṣaṇā ceti lakṣaṇādayasta eva doṣāḥ | (iyāṃstu viśeṣaḥ-nedaṃ rajatamitivat apratipannasyaiva bādhasyāgatyā parikalpanam; tatpadenādhiṣṭhānātirekidharmānupasthāpanena bādhānupapattiśca | ) adhiṣṭhānaṃ tu prākṛtirohitamatiro-hitasvarūpaṃ tatpadenopasthāpyata iti cenna; prāgadhiṣṭhānāprakāśe tadāśrayabhramabādhayorasaṃbhavāt | bhramāśraya(bhūta ?) madhiṣṭhānamatirohitamiti cet; tadebādhiṣṭhānasvarūpaṃ bhramavirodhīti tatprakāśe sutarāṃ na tadāśrayabhramabādhau | ato-’dhiṣṭhānātirekipāramārthikadharmatattirodhānānabhyupagame bhrāntibādhau durupapādau |

adhiṣṭhāne hi puruṣamātrākāre pratīyamāne tadatirekiṇi pāramārthike rājatve tirohitve satyeva vyādhatvabhramaḥ | rājatvopadeśena ca tannivṛttirbhavati; nādhiṣṭhānamātropadeśeta; tasya prakāśamānatvenānupadeśyatvāt bhramānuṣamardi-tvācca ||

jīvaśarīrakajagatkāraṇabrahmaparatve mukhyavṛttaṃ padadvayam | prakāradvayaviśiṣṭaikavastupratipādanena sāmānādhika- raṇyaṃ ca siddham | nirastanikhiladoṣasya samastakalyāṇaguṇātmakasya brahmaṇo jīvāntaryāmitvamapyaiśvaryamaparaṃ pratipāditaṃ bhavati | upakramānukūlatā ca | ekavijñānena sarvavijñānapratijñopapattiśca | sūkṣmacidacidvastuśarīrasyaiva brahmaṇaḥ sthūlacidacidvastuśarīratvena kāryatvāt "tamīśvarāṇāṃ paramaṃ maheśvaram parā’sya śaktirvividhaiva śrūyate", "apahatapāpmā---satyakāma satyasaṅkalpaḥ" ityādiśrutyantarāvirodhaśca | (tattvamasītyatroddeśyopādeyavibhāgaḥ kathamiti cet-nātra kiñciduddiśśaya kimapi vidhīyate; "aitadātmyamidaṃ sarvam" ityanenaiva prāptatvāt | aprāpte hi śāstramarthavat | idaṃ sarvamiti sajīvaṃ jagannirdiśya, aitadātmyamiti, tasyaiva ātmeti tatra pratipāditam |) tatra ca heturuktaḥ, "sanmūlāḥ somyemāḥ sarvāḥ prajāḥ sadāyatanāḥ satpratiṣṭhāḥ" iti; "sarve khalvidaṃ brahma tajjalāniti śāntaḥ" itivat | tathā śrutyantarāṇi ca brahmaṇastadvayatiriktasya cidacidvastunaśca śarīrātmabhāvameva tādātmyaṃ vadanti, "antaḥpraviṣṭaśśāstā janānāṃ sarvātmā", "yaḥ pṛthivyāṃ tiṣṭhan pṛthivyā antaro yaṃ pṛthivī na veda yasya pṛthivī śarīraṃ yaḥ pṛthivīmantaro yamayati sa ta ātmā antaryāmyamṛtaḥ", "ya ātmani tiṣṭhan ātmano’ntaro yamātmā na veda yasyātmā śarīraṃ ya ātmānamantaro yamayati sa ta ātmā antaryāmyamṛtaḥ", "yaḥ pṛthivīmantare sañcaran" ityārabhya "yasya mṛtyuḥ śarīram, yaṃ mṛtyurna veda, eṣa savarbhūtāntarātmā’pahatapāpmā divyo deva eko nārāyaṇaḥ", "tatsṛṣṭvā tadevānuprāviśat | tadanupraviśya sacca tyaccābhavat" ityādīni | atrāpi-"anena jīve-nātmanā’nupraviśya nāmarūpe vyākaravāṇi" iti brahmātmakajīvānupraveśenaiva sarveṣāṃ vastutvaṃ śabdavācyatvaṃ ca pratipāditam | "tadanupraviśya sacca tyaccābhavat" ityanenaikārthyatajjīvasyāpi brahmātmakatvaṃ brahmānupraveśādevetya-vagamyate | ataścidacidātmakasya sarvasya vastujātasya brahmatādātmyamātmaśarīrabhāvādevetyavagamyate | "tasmā-dbrahmavyatiriktasya kṛtsnasya taccharītatvenaiva vastutvāt tasya pratipādako’pi śabdastatparyantameva svārthamabhi-dadhāti |) ataḥ sarvaśabdānāṃ lokavyutpattyavagatatattatpadārthaviśiṣṭabrahmābhidhāyitvaṃ siddhamiti aitadātmyamidaṃ sarvamiti pratijñātārthasya tattvamasīti sāmānādhikaraṇyena viśeṣe upasaṃhāraḥ ||

ato nirviśeṣavastvaikyavādino bhedābhedavādinaḥ kevalabhedavādinaśca vaiyadhikaraṇyena sāmānādhikaraṇyena ca brahmātmabhāvopadeśāḥ sarve parityaktāḥ syuḥ | ekasmin vastuni kasya tādātmyamupadiśyate ? tasyaiveti cet, tat svavākyenaivāvagatamiti na tādātmyopadeśāvaseyamasti kiñcit | kalpitabhedanirasanamiti cet-tattu na sāmā-nādhikaraṇyatādātmyopadeśāvaseyamityuktam | sāmānādhikaraṇyaṃ tu brahmaṇi prakāradvayapratipādanena virodhamevāva-het | bhedābhedavāde tu brahmaṇyevopādhisaṃsargāt tatprayuktāḥ jīvagatāḥ doṣā brahmaṇyeva prāduḥṣyuriti nirastanikhi-ladoṣakalyāṇaguṇātmakabrahmātmabhāvopadeśā hi virodhādeva parityaktāḥ syuḥ | svābhāvikabhedābhedavāde’pi brahmaṇaḥ svata eva jīvabhāvābhyupagamāt guṇavat doṣāśca svābhāvikā bhaveyuriti nirdoṣabrahmatādātmyopadeśo viruddha eva | kevalabhedavādināṃ cātyantabhinnayoḥ kenāpi prakāreṇaikyāsaṃbhavādeva brahmātmabhāvopadeśā na saṃbha-vantīti sarvavedāntaparityāgaḥ syāt ||

nikhilopaniṣatprasiddhaṃ kṛtsnasya brahmaśarīrabhāvamātiṣṭhamānaiḥ brahmātmabhovopadeśāḥ sarve samyagupapāditā bhavanti | jātatiguṇayoriva dravyāṇāmapi śarīrabhāvena viśeṣaṇatve "gauraśvo manuṣyo devo jātaḥ puruṣaḥ karmabhiḥ" iti sāmānādhikaraṇyaṃ lokavedayormukhyameva dṛṣṭacaram | jātiguṇayorapi (hi) dravyaprakāratvameva "khaṇḍo gauḥ" "śuklaḥ paṭaḥ" iti sāmānādhikaraṇyanibandhanam | manuṣyatvādiviśiṣṭapiṇḍānātmapyātmanaḥ prakāratayaiva padā-rthatvāt "manuṣyaḥ puruṣaḥ ṣaṇḍo yoṣidātmā jātaḥ" iti sāmānādhikaraṇyaṃ sarvatrānugatamiti prakāratvameva sāmā-nādhikaraṇyanibandhanam; na parasparavyāvṛttā jātyādayaḥ | svaniṣṭhānāmeva hi dravyāṇāṃ kadācit kvaciddravyavi-śeṣaṇatve matvarthīyapratyayo dṛṣṭaḥ, daṇḍī, kuṇḍalīti; na pṛthakpratipattisthityanarhāṇāṃ dravyāṇām | teṣāṃ viśeṣa-ṇatvaṃ sāmānādhikaraṇyāvaseyameva ||

yadi "gauraśvo manuṣyo devaḥ puruṣo yoṣit ṣaṇḍa ātmā karmabhirjātaḥ" ityatra "khaṇḍo muṇḍo gauḥ" "śuklaḥ paṭaḥ" "kṛṣṇaḥ paṭaḥ" iti jātiguṇavadātmaprakāratvaṃ manuṣyādiśarīrāṇāmiṣyate, tarhi jātivyaktayoriva prakā-raprakāriṇoḥ śarīrātmanorapi niyamena saha pratipattiḥ syāt; na caivaṃ dṛśyate | na hi niyamena gotvādivat ā-tmāśrayatayaivātmanā saha manuṣyādiśarīraṃ paśyanti | ato manuṣya ātmeti sāmānādhikaraṇayaṃ lākṣaṇikameva | naitadevam; manuṣyādiśarīrāṇāmapyātmaikāśrayatvaṃ tadekaprayojanatvaṃ tatprakāratvañca jātyāditulyam | ātmaikā-śrayatvamātmaviśleṣe śarīrasya vināśādavagamyate | ātmaikaprayojanatvañca ta(tta)tkarmaphalabhogārthatayaiva sadbhavāt | tatprakāratvamapi, devo manuṣya satyātmaviśeṣaṇatayaiva pratīteḥ | etadeva hi gavādiśabdānāṃ vyaktiparyantatve hetuḥ | etatsvabhāvavirahādeva daṇḍakuṇḍalādīnāṃ viśeṣaṇatve daṇḍī kuṇḍalīti matvarthīyapratyayaḥ | devamanuṣyādipiṇḍā-nātmaikāśrayatvatadekaprayojanatvatatprakāratvasvabhāvāt devo manuṣya ātmeti lokavedayoḥ sāmānādhikaraṇyena vyavahāraḥ | jātivorniyamena sahapratītirubhayoścākṣuṣatvāt | ātmanastvacākṣuṣatvāt cakṣuṣā śarīragrahaṇa-velāyāmātmā na gṛhyate | pṛthaggrahaṇayogyasya prakārataikasvarūpatvaṃ durghaṭamiti mā vocaḥ; jātyādivat tadekāśra-yatvatadekaprayojanatvatadviśeṣaṇatvaiḥ śarīrasyāpi tatprakārataikasvabhāvatvāvagamāt | sahopalambhaniyamastvekasā-magrīvedyatvanibandhana ityuktam | yathā cakṣuṣā pṛthivyādegarndharasādisaṃbandhitvaṃ svābhāvikamapi na gṛhyate, evaṃ cakṣuṣā gṛhyamāṇaṃ śarīramātmaprakārataikasvabhāvamapi na tathā gṛhyate; ātmagṛhaṇe cakṣuṣaḥ sāmarthyābhāvāt | naitā-vatā śarīrasya tatprakārataikasvabhāvatvameva sāmānādhikaraṇyanibandhanam | ātmaprakāratayā pratipādanasamarthastu śabdaḥ sahaiva prakāratayā pratipādayati ||

nanu ca śābde’pi vyavahāre śarīraśabdena śarīramātraṃ gṛhyata iti nātmaparyantatā śarīraśabdasya | naivam; ātma-prakārabhūtasyaiva śarīrasya padārthavivekapradarśanāya nirūpaṇānniṣkarṣakaśabdo’yam; yathā gotvaṃ śuklatvam ākṛtiḥ guṇa satyādiśabdāḥ ||

ato gavādiśabdavat devamanuṣyādiśabdā ātmaparyantāḥ | idameva śarīrātmabhāvalakṣaṇaṃ tādātmyam, "ātmeti tūpagacchanti grāhayanti ca" iti vakṣyati; "ātmetyeva tu gṛhṇīyāt" iti ca vākyakāraḥ ||

atredaṃ tattvam- acidvastunaḥ cidvastunaḥ parasya ca brahmaṇo bhogyatvena bhoktṛtvena ceśitṛtvena ca svarūpavive-kamāhuḥ kāścana śrutayaḥ-"asmānmāyī sṛjate viśvametat tasmiṃścānyo māyayā saṃniruddhaḥ", "māyāṃ tu prakṛtiṃ vi-dyānmāyinaṃ tu maheśvaram", "kṣaraṃ pradhānamamṛtākṣaraṃ haraḥ kṣarātmānāvīśate deva ekaḥ"-amṛtākṣaraṃ hara iti bhoktā nirdiśyate, pradhānamātmano bhogyatvena haratīti haraḥ, "sa kāraṇaṃ karaṇādhipādhipo na cāsya kaścijjanitā na cādhipaḥ", "pradhānakṣetrajñapatirguṇeśaḥ", "patiṃ viśvasyātmeśvaraṃ śāśvataṃ śivamacyutam", "jñājñau dvāvajāvīśanīśau", "nityo nityānāṃ cetanaścetanānāmeko bahūnāṃ yovidadhāti kāmān" "bhoktā bhogyaṃ preritāraṃ ca matvā", "tayo-ranyaḥ pippalaṃ svādvattyanaśrannanyo abhicākaśīti", "pṛthagātmānaṃ preritāraṃ ca matvā juṣṭastatastenāmṛtatvameti", "ajāmekāṃ lohitaśuklakṛṣṇāṃ bahvīṃ prajāṃ janayantīṃ sarūpām | ajo hyeko juṣamāṇo’nuśete jahātyenāṃ bhukta-bhāgāmado’nyaḥ", "samāne vṛkṣe puruṣo nimagno’nīśayā śocati muhyamānaḥ | juṣṭaṃ yadā paśyatyanyamīśamasya vīta-śokaḥ" ityadyāḥ | smṛtāvani,-

"ahaṅkāra itīyaṃ me bhinnā prakṛtiraṣṭadhā | aparevamitastvanyāṃ prakṛtiṃ viddhi me parām |

jīvabhūtāṃ mahāvāho ! yayedaṃ dhāryate jagat |", "sarvabhūtāni kaunteya paakṛtiṃ viddhi yānti māmikām |

kalpakṣaye punastāni kalpādau visṛjāmyaham || prakṛtiṃ svāmaṣṭabhya visṛcāmi punaḥ punaḥ |

bhūtagrāmamimaṃ kṛtsnamavaśaṃ prakṛteveśāt ||", "mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram |

hetunā’nena kaunteya jagaddhi parivartate ||", prakṛtiṃ puruṣaṃ caiva viddhayanādī ubhāvapi |",

"mama yonirmahadbrahma tasmin garbhaṃ dadhāmyaham | saṃbhavaḥ sarvabhūtānāṃ tato bhavati bhārata ||"

iti | jagadyonibhūtaṃ mahadbrahma madīyam, prakṛtyākhyaṃ bhūtasūkṣmamacidvastu yat, tasmiṃścetanākhyaṃ garbhaṃ yat saṃyoja-yāmi, tato matkṛtāccidacitsaṃsargāt devādisthāvarāntānāmacinmiśrāṇāṃ sarvabhūtānāṃ saṃbhavo bhavatītyarthaḥ | evaṃ bhoktṛbhogyarūpeṇāvasthitayoḥ sarvāvasthāvasthitayościdacitoḥ paramapuruṣaśarīratayā tanniyāmyatvena tadapṛthak-sthitiṃ paramapuruṣasya cātmatvamāhuḥ kāścaya śrutayaḥ-"yaḥ pṛthivyāṃ tiṣṭhan pṛthivyā antaro yaṃ pṛthivī na veda yasya pṛthivī śarīraṃ yaḥ pṛthivīmantaro yamayati" ityārabhya, "ya ātmani tiṣṭhannātmano’ntaro yamātmā na veda yasyātmā śarīraṃ ya ātmānamantaro yamayati sa ta ātmā’ntaryāmyamṛtaḥ" iti | tathā, "yaḥ pṛthivīmantare sañcaran yasya pṛthivī śarīraṃ yaṃ pṛthivī na veda" ityārabhya, "yo’kṣaramantare sañcaran yasyākṣaraṃ śarīraṃ yamakṣaraṃ na veda, yo mṛtyumantare sañcaran yasya mṛtyuḥ śarīraṃ yaṃ mṛtyurna veda, ,eṣa sarvabhūtāntarātmā’pahatapāpmā divyo deva eko nārāyaṇaḥ"- atra mṛtyuśabdena tamaśśabdavācyaṃ sūkṣmāvasthamacidvastvabhidhīyate; asyāmevopaniṣadi, "avyaktamakṣare līyate | akṣaraṃ tamasi līyate" iti vacanāt-, "antaḥ praviṣṭaḥ śāstā janānāṃ sarvātmā" iti ca ||

evaṃ sarvāvasthāvasthitacidacidvastuśarīratayā tatprakāraḥ paramapuruṣa eva kāryāvasthakāraṇāvasthajagadrūpeṇāva-sthita itīmamarthaṃ jñāpayituṃ kāścana śrutayaḥ kāryāvasthaṃ kāraṇāvasthaṃ ca jagat sa evetyāhuḥ, "sadeva somyedamagra

āsīdekamevodvitīyaṃ tadakṣaita mahu syāṃ prajāyeyeti tattejo’sṛjata" ityārabhya, "sanmūlāḥ somyemāḥ sarvāḥ prajāḥ sadāyatanāḥsatpratiṣṭhāḥ | aitadātmyamidaṃ sarvaṃ tat satyaṃ sa ātmā tattvamasi śvetaketo" iti | tathā, "so’kāma-yata | bahu syāṃ prajāyeyeti | sa tapo’tapyata | sa tapastaptvā | idaṃ sarvamasṛjata" ityārabhya, "satyaṃ cānṛtaṃ ca satyamabhavat" ityādyāḥ | atrāpi śrutyantarasiddhaścidacitoḥ paramapuruṣasya ca svarūpavivekaḥ smāritaḥ, "hantā-hamimāstisro devatā anena jīvenā’’tmanā’nupraviśya nāmarūpe vyākaravāṇi" iti,-"tat sṛṣṭvā tadevānuprā-viśat | tadanupraviśya sacca tyaccābhavat | vijñānaṃ cāvijñānaṃ ca satyañcānṛtaṃ ca satyamabhavat" iti ca | "anena jīvenā’’tmanā’nupraviśya" iti jīvasya brahmātmakatvam, "tadanupraviśya sacca tyaccābhavat", "vijñānaṃ cāvi-jñānañca" ityanenaikārthyādātmaśarīrabhāvanibandhanamiti vijñāyate | evambhūtameva nāmarūpavyākaraṇam, "taddhedaṃ tarhyavyākṛtamāsīt tannāmarūpābhyāṃ vyākriyata" ityatrāpyuktam |

ataḥ kāryāvasthaḥ kāraṇāvasthaśca sthūlasūkṣmacidacidvastuśarīraḥ paramapuruṣa eveti kāraṇātkāryasyānanyatvena kāraṇavijñānena kāyarsya jñātatayā evavijñānenasarvavijñānaṃ (ca) samīhitamupapannataram | "ahamimāstisro devatā anena jīvenātmanā’nupraviśya nāmarūpe vyākaravāṇi" iti, "tisro devatā" iti savarpracidvastu nirdiśya tatra svātmakajīvānupraveśena nāmarūpavyākaraṇavacanāt sarve vācakāḥ śabdāḥ acidviśiṣṭajīvaviśiṣṭaparamātmana eva vācakā iti kāraṇāvasthaparamātmavācinā śabdena kāryavācinaḥ śabdasya sāmānādhikaraṇyaṃ mukhyavṛttam | ataḥ sthūlasūkṣmacidacitprakārakaṃ brahmaiva kāryaṃ kāraṇaṃ ceti brahmopādānaṃ jagat |

sūkṣmacidacidvastuśarīraṃ brahmaiva kāraṇamiti brahmopādānatve’pi saṃghātasyopādānatvena cidacitorbrahmaṇaśca sva-bhāvāsaṅkaro’pyupapannataraḥ | yathā śuklakṛṣṇaraktatantusaṅghātopādānatve’pi citrapaṭasya tattasantupraveśa eva śauklayā-disaṃbandha iti kāryāvasthāyāmapi na sarvatra vaṇarsaṅkaraḥ, tathā cidacidīśvarasaṅghātopādānatve’pi jagataḥ kāryāva-sthāyāmapi bhoktṛtvabhogyatvaniyantṛtvādyasaṅkaraḥ | tantūnāṃ pṛthaksthitiyogyānāmeva puruṣecchayā kadācitsaṃhatānāṃ kāraṇatvaṃ kāryatvañca | iha tu cidacitoḥ sarvāvasthayoḥ paramapuruṣaśarīratvena tatprakāratayaiva padārthatvāt tatprakāraḥ paramapuruṣaḥ sarvadā sarvaśabdavācya iti viśeṣaḥ | svabhāvabhedaḥ tadasaṅkaraśca tatra cātra ca tulyaḥ | evañca sati parasya brahmaṇaḥ kāryānupraveśe’pi svarūpānyathābhāvābhāvādavikṛtatvamupapannataram | sthūlāvasthasya nāmarūpavibhāgavibha-ktasya cidacidvastuna ātmatayā’vasthānāt kāryatvamapyupapannataram | avasthāntarāpattireva hi kāryatā | nirguṇa-vādāśca parasya brahmaṇo heyaguṇāsaṃbandhādupapadyante | "apahatapāpmā vijaro vimṛtyurviśoko vijighatso’pipāsaḥ" iti heyaguṇān pratiṣidhya, "satyakāmassatyasaṅkalpaḥ" iti kalyāṇaguṇān vidadhatī iyaṃ śrutirevānyatra sāmānye-nāvagataṃ guṇaniṣedhaṃ heyaguṇaviṣayaṃ vyavasthāpayati |

jñānasvarūpaṃ brahmeti vādaśca sarvajñasya sarvaśakternikhilaheyapratyanīkakalyāṇaguṇākarasya brahmaṇaḥ svarūpaṃ jñānai-kanirūpaṇīyaṃ svayamprakāśatayā jñānasvarūpaṃ cetyabhyupagamādupapannataraḥ | "yaḥ sarvajñaḥ sarvavit", "parā’sya śakti-rvividhaiva śrūyate svābhāvikī jñānabalakriyā ca", "vijñātāramare kena vijānīyāt" ityādikāḥ jñātṛtvamāveda-yanti; "satyaṃ jñānam" ityādikāśca jñānaikanirūpaṇīyatayā svaprakāśatayā ca jñānasvarūpatām |

so’kāmayata bahu syām", "tadaikṣata bahusyām", "tannāmarūpābhyāṃ vyākriyata" iti brahmaiva svasaṅkalpādvici-trasthiratrasarūpatayā nānāprakāramavasthitamiti tatpratyanīkābrahmātmakavastunānātvamatattvamiti tat pratiṣidhyate, "mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva paśyati", "neha nānāsti kiñcana", "yatra hi dvaitamiva bhavati taditara itaraṃ

paśyati | yatra tvasya sarvamātmaivābhūt, tat kena kaṃ paśyat tatkena kaṃ vijānīyādityādinā | na punaḥ, "bahu syāṃ prajāyeya" ityādiśrutisiddhaṃ svasaṅkalpakṛtaṃ brahmaṇo nānānāmarūpabhāktavena nānāprakāratvamapi niṣidhyate | "yatra tvasya sarvamātmaivābhūt" ityādiniṣedhavākyādau ca tat sthāpitam-"sarvaṃ taṃ parādāt, yo’nyatrātmanaḥ sarvaṃ veda, tasya ha vā etasya mahato bhūtasya niśvasitametat yadṛgvedo yajurvedaḥ ityādinā ||

evaṃ cidacidīśvarāṇāṃ svarūpabhedaṃ svabhāvabhedaṃ ca vadantīnāṃ kāryakāraṇabhāvaṃ kāryakāraṇayorananyatvañca vada-ntīnāṃ sarvāsāṃ śrutīnāmavirodhaḥ, cidacitoḥ paramātmanaśca sarvadā śarīrātmabhāvaṃ śarīrabhūtayoḥ kāraṇadaśāyāṃ nāmarūpavibhāgānarhasūkṣmadaśāpatiṃ​ta kāryadaśāyāṃ ca tadarhasthūladaśāpatiṃ​ta vadantībhiḥ śrutibhireva jñāyata iti brahmā-jñānavādasya aupādhikabrahmabhedavādasya anyasyāpyapanyāyamūlasya sakalaśrutiviruddhasya na kathañcidapyavakāśo dṛśyate | cidacidīśvarāṇāṃ pṛthaksvabhāvatayā tattacchaØtisiddhānāṃ śarīrātmabhāvena prakāraprakāritayā śrutibhireva pratipannānāṃ pannatayā śrutyantareṇa kāryakāraṇabhāvapratipādanaṃ kāryakāraṇayoraikyapratipādanaṃ ca hyaviruddham | yathā-āgneyādīn ṣaḍ yāgān utpattivākyaiḥ pṛthagutpannān samudāyānuvādivākyadvayena samudāyadvayatvamāpannān "darśa-pūrṇamāsābhyām" ityadhikāravākyaṃ kāminaḥ kartavyatayā vidadhāti-tathā cidacidīśvarān viviktasvarūpasvabhā-vān, "kṣaraṃ pradhānamamṛtākṣaraṃ haraḥ kṣarātmānāvīśate deva ekaḥ", "patiṃ viśvasyātmeśvaram", "ātmā nārāyaṇaḥ paraḥ" ityādivākyaiḥ pṛthak pratipādya, "yasya pṛthivī śarīram", "yasyātmā śarīram", "yasyāvyaktaṃ śarīram | yasyākṣaraṃ śarīram | eṣa sarvabhūtāntarātmā apahatapāpmā divyo deva eko nārāyaṇaḥ" ityādibhirvākyaiścidacitoḥ sarvāvasthāvasthitayoḥ paramātmaśarīratāṃ paramātmanastadātmatāñca pratipādya śarīribhūtaparamātmābhidhāyibhiḥ sadbra-hmātmādiśabdaiḥ kāraṇāvasthaḥ kāryāvasthaśca paramātmaika eveti pṛthak pratipannaṃ vastutritayam "sadeva somyedamagra āsīt", "aitadātmyamidaṃ sarvam", "sarvaṃ khalvidaṃ brahma" ityādivākyaṃ pratipādayati | cidacidvastuśarīriṇaḥ paramātmanaḥ paramātmaśabdenābhidhāne hi nāsti virodhaḥ, yathā manuṣyapiṇḍaśarīrakasyātmaviśeṣasya ayamātmā sukhītyātmaśabdenābhidhāne ityalamativistareṇa ||

yatpunaridamuktam-brahmātmaikatvavijñānenaivāvidyānivṛttiryukteti-tadayuktam; bandhasya pāramārthikatvena jñāna-nivartyatvābhāvāt | puṇyāpuṇyarūpakarmanimittadevādiśarīrapraveśatatprayuktasukhaduḥkhānubhavarūpasya bandhasya mi-thyātvaṃ kathamiva śakyate vaktum |

evaṃ rūpabandhanivṛttirbhaktirūpāpannopāsanaprītaparamapuruṣaprasādalabhyeti pūrvamevoktam | bhavadabhimatasyaikyajñā-nasya yathāvasthitavastuviparītaviṣayasya mithyārūpatvena bandhavivṛddhireva phalaṃ bhavati; "mithyaitadanyaddravyaṃ hi naiti taddravyatāṃ yataḥ" iti śāstrāt; "uttamaḥ puruṣastvanyaḥ", "pṛthagātmānaṃ preritāraṃ ca matvā" iti jīvātma-visajātīyasya tadantaryāmiṇo brahmaṇo jñānaṃ paramapuruṣārthalakṣaṇamokṣasādhanamityupadeśācca ||

api ca bhavadabhimatasyāpi nivartakajñānasya mithyārūpatvāt tasya nivartakāntaraṃ mṛgyam | nivartakajñānamidaṃ svavirodhi sarvaṃ bhedajātaṃ nivartya, kṣaṇikatvāt svayameva naśyatīti cet-na; tatsvarūpatadutpattivināśānāṃ kālpanikatvena vināśatatkalpanākalparūpāvidyāyā nivartakāntaramanveṣaṇīyam | tadvināśo brahmasvarūpameveti cet-tathāsati nivarkajñānotpattireva na syāt; tadvināśe tiṣṭhati tadutpattyasaṃbhavāt ||

apica cinmātrabrahmavyatiriktakṛtsnaniṣedhaviṣayajñānasya ko’yaṃ jñātā ? adhyāsarūpa iti cet-na; tasya niṣedhyatayā nivartakajñānakarmatvāt tatkartṛtvānupapatteḥ | brahmasvarūpamiti cet-brahmaṇo nivartakajñānaṃ prati jñātṛtvaṃ

kiṃ svarūpam, utādhyastam ? adhyastaṃ cet-ayamadhyāsaḥ tanmūlāvidyāntaraṃ ca nivartakajñānāviṣayatayā tiṣṭha-tyeva | nivartakajñānāntarābhyupagame tasyāpi trirūpatvāt jñātrapekṣayā’navasthā syāt | brahmasvarūpasyaiva jñātṛtve asmadīya eva pakṣaḥ parigṛhītaḥ syāt | nivartakajñānasvarūpaṃ svasya jñātā ca brahmavyatiriktatvena svanivartyā-ntargatamiti vacanam, "bhūtalavyatiriktaṃ kṛtsnaṃ devadattena chinnam" ityasyāmeva chedanakriyāyāmasya chettuḥ asyā-śchedanakriyāyāśca chedyānupraveśavacanavat upahāsyam | adhyasto jñātā svanāśahetubhūtanivartakajñāne svayaṃ kartā ca na bhavati; svanāśasyāpuruṣārthatvāt | tannāśasya brahmasvarūpatvābhyupagame, bhedadarśana-tanmūlāvidyādīnāṃ kalpa-nameva na syāt-ityalamanena diṣṭahatamudgarābhighātena |

tasmādanādikarmapravāharūpājñānamūlatvāt bandhasya tannibarhaṇam uktalakṣaṇajñānādeva | tadutpattiśca aharaharanu-ṣṭhīyamānaparamapuruṣārādhanaveṣātmayāthātmyabuddhiviśeṣasaṃskṛtavarṇāśramocitakarmalabhyā | tatra kevalakarmaṇāmalpā-sthiraphalatvam, anabhisaṃhitaphalaparamapuruṣārādhanaveṣāṇāṃ karmaṇām upāsanātmakajñānotpattidvāreṇa brahmayāthā-tmyānubhavarūpānantasthiraphalatvaṃ ca karmasvarūpajñānāt ṛte na jñāyate, kevalākāraparityāgapūrvakayathoktasvarūpa-karmopādānaṃ ca na saṃbhavatīti karmavicārānantaraṃ tata eva hetorbrahmavicāraḥ kartavya iti athāta ityuktam ||

(iti mahāsiddhāntaḥ)

tatra pūrvapakṣavādī manyate vṛddhavyavahārādanyatra śabdasya bodhakatvaśaktayavadhāraṇāsaṃbhavāt, vyavahārasya ca kārya-buddhipūrvakatvena kāryārtha eva śabdasya prāmāṇyamiti kāryarūpa eva vedārthaḥ | ato na vedāntāḥ pariniṣpanne pare brahmaṇi pramāṇabhāvamanubhavitumarhanti |

na ca, putrajanmādisiddhavastuviṣayavākyeṣu harṣahetūnāṃ kālatrayavatirnāmarthānāmānantyāt sulagnasukhaprasavādi-harṣahetvarthāntaropanipātasaṃbhāvanayā ca, priyārthapratipattinimittamukhavikāsādiliṅgenārthaviśeṣabuddhihetutvani-ścayaḥ | nāpi vyutpannetarapadavibhaktayarthasya padāntarārthaniścayena prakṛtyarthaniścayena vā śabdasya siddhavastunyabhidhā-naśaktiniścayaḥ; jñātakāryābhidhāyipadasamudāyasya tadaṃśaviśeṣaniścayarūpatvāt tasya | na ca sarpādbhītasya nāyaṃ sarpo rajjureveti śabdaśravaṇasamanantaraṃ bhayanivṛttidarśanena sarpābhāvabuddhihetutvaniścayaḥ; atrāpi niśceṣṭam, nirvi-ṣam, acetanamidaṃ vastvityādyarthabadhiṣu bahuṣu bhayanivṛttihetuṣu satsu viśeṣaniścayāyogāt | kāryabuddhipravṛtti-vyāptibalena śabdasya pravartakārthāvabodhitvamavagatamiti sarvapadānāṃ kāryaparatvena sarvaiḥ padaiḥ kāyarsyaiva viśiṣṭasya pratipādanāt nānyanvitasvārthamātre padaśaktiniścayaḥ | iṣṭasādhanatābuddhistu kāryabuddhidvāreṇa pravṛttihetuḥ, na svarūpeṇa; atītānāgatavartamāneṣṭopāyabuddhiṣu pravṛttyanupalabdheḥ | iṣṭopāyo hi, matprayatnāt ṛte na siddhayati, ato matkṛtisādhyaḥ iti buddhiryāvanna jāyate, tāvat na pravartate |

ataḥ kāryabuddhireva pravṛttiheturiti pravartakasyaiva śabdavācyatayā kāryasyaiva vedavedyatvāt pariniṣpannarūpabrahma-prāptilakṣaṇāntasthiraphalāpratipatteḥ, "akṣayyaṃ ha vai cāturmāsyayājinaḥ sukṛtaṃ bhavati" ityādibhiḥ karmaṇāmeva sthiraphalatvapratipādanācca karmaphalālpāsthiratvabrahmajñānaphalānantasthiratvajñānahetuko brahmavicārārambho na yukta iti |

atrābhidhīyate-nikhilalokaviditaśabdārthasaṃbandhāvadhāraṇaprakāramapanudya sarvaśabdānāmalaukikārthāvabodhi-tvāvadhāraṇaṃ prāmāṇikā na bahu manvate | evaṃ kila bālāḥ śabdārthasaṃbandhamavadhārayanti-mātāpitṛprabhṛtibhiḥ ambātātamātulādīn śaśipaśunaramṛgapakṣisarpādīśca, "enamavehi" "imaṃ cāvadhāraya" ityabhiprāyeṇāṅgulyā nirdi-

śya(nirdiśya) testaiśśabdaisteṣu teṣvartheṣu bahuśaḥ śikṣitāḥ śanaiśśanaistaistaisreva śabdaisteṣu teṣvartheṣu svātmanāṃ buddha-#​yutpatiṃ​ta dṛṣṭvā śabdātharyoḥ saṃbandhāntarādarśanāt saṅketayitṛpuruṣājñānācca teṣvartheṣu teṣāṃ śabdānāṃ prayoge bodhakatva-nibandhana iti niścinvanti | punaśca vyutpannetaraśabdeṣu, "asya śabdasya ayamarthaḥ" iti pūrva(vat) vṛddhaiḥ śikṣitāḥ sarvaśabdānāmarthamavagamya parapratyāyanāya tattadarthāvabodhivākyajātaṃ prayuñjate |

prakārāntareṇāpi śabdārthasaṃbandhāvadhāraṇaṃ suśakam-kenacit puruṣeṇa hastaceṣṭādinā | "pitā te sukhamāste" iti devadattāya jñāpayeti preṣitaḥ kaścit tajjñāpane pravṛttaḥ, pitā te sukhamāsta iti śabdaṃ prayuṅkt#e | pārśvastho’nyo vyutpitsuḥ mūkavat ceṣṭāviśeṣajñaḥ tajjñāpane pravṛttamimaṃ jñātvā’nugataḥ tajjñāpanāya prayuktamimaṃ śabdaṃ śrutvā, ayaṃ śabdastadarthabuddhiheturiti niścinoti-iti, kāryārtha eva vyutpattiriti nirbandho nirnibandhanaḥ |

ato vedāntāḥ pariniṣpannaṃ paraṃ brahma tadupāsanaṃ cāparimitaphalaṃ bodhayantīti tannirṇayaphalo brahmavicāraḥ kartavyaḥ ||

kāryāthartvepi vedasya brahmavicāraḥ kartavya eva | katham | ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyā-sitavyaḥ", "so’nveṣṭavyaḥ sa vijijñāsitavyaḥ", "vijñāya prajñāṃ kurvīta", "daharo’sminnantarākāśastasmin yada-ntastadanveṣṭavyaṃ tadvā ca vijijñāditavyam", "tatrāpi dahnaṃ gaganaṃ viśokaḥ tasmin yadantastadupāsitavyam" ityā-dibhiḥ pratipannopāsanaviṣayakāryādhikṛtaphalatvena, "brahmavidāpnoti param" ityādibhirbrahmaprāptiḥ śrūyata iti brahma-svarūpatadviśeṣaṇānāṃ duḥkhāsaṃbhinnadeśaviśeṣarūpasvargādivat, rāthisatrapratiṣṭāvat, apagoraṇaśatayātanāsādhya-sādhanabhāvavacca kāryopayogitayaiva siddheḥ ||

gāmānayetyādiṣvapi vākyeṣu na kāryārthe vyutpattiḥ; bhavadabhimatakāryasya durnirūpatvāt | kṛtibhāvabhāvi kṛtyuddeśyaṃ hi bhavataḥ kāryam | kṛtyudeśyatvañca kṛtikarmatvam | kṛtikarmatvañca kṛtyā prāptumiṣṭatamatvam | iṣṭatamaṃ ca sukhaṃ vartamānaduḥkhasya tannivṛttirvā | tatreṣṭasukhādinā puruṣeṇa svaprayatnāt ṛte tadasiddhiḥ pratītā, tataḥ prayatnecchuḥ pravatarte puruṣa iti na kvacidapīcchāviṣayasya kṛtyadhīnasiddhitvamantareṇa kṛtyuddeśyatvaṃ nāma kiñcidapyupalabhyate |

icchāviṣayasya prerakatvaṃ ca prayatnaladhīnasiddhitvameva; tata eva pravṛtte ||

na ca puruṣānukūlatvaṃ kṛtyuddeśyatvam | yataḥ sukhameva puruṣānukūlam | na ca duḥkhanivṛtteḥ puruṣānukūlatvam | puruṣānukūlaṃ sukhaṃ tatpratikūlaṃ duḥkhamiti hi sukhaduḥkhayoḥ svarūpavivekaḥ | duḥkhasya pratikūlatayā tannivṛttiriṣṭā bhavati; nānukūlatayā | anukūlapratikūlānvayavirahe svarūpeṇāvasthitirhi duḥkhanivṛttiḥ | ataḥ sukhavyatiriktasya kriyāderanukūlatvaṃ na saṃbhavati | na sukhārthatayā tasyāpyanukūlatvam; duḥkhātmakatvāt tasya | sukhārthatayāpi tadu-pādānecchāmātrameva bhavati |

(na ca kṛtiṃ prati śeṣitvaṃ kṛtyuddeśyatvam, bhavatpakṣe śeṣitvasyānirūpaṇāt | na ca paroddeśapravṛttakṛtivyāptya-rhatvaṃ śeṣatvamiti tatpratisambandhī śeṣītyavagamyate; tathā sati kṛteraśeṣatvena tāṃ prati tatsādhyasya śeṣitvābhā-vāt | na ca paroddeśapravṛttyarhatāyāḥ śeṣatvena paraḥ śeṣī; uddeśyatvasyaiva nirūpyamāṇatvāt; pradhānasyāpi bhṛtyodde-śapravṛttyarhatvadarśanācca | pradhānastu bhṛtyapoṣaṇe’pi svoddeśena pravartata iti cenna; bhṛtyo’pi hi pradhānapoṣaṇe svodde-śenaiva pravartate |

kāryasvarūpasyaivānirūṇāt kāryapratisaṃbandhī śeṣaḥ, tatpratisambandhī śeṣītyapyasaṅgatam ||)

nāpi kṛtiprayojanatvaṃ kṛtyuddeśyatvam | puruṣasya kṛtyārambhaprayojanameva hi kṛtiprayojanam | sa cecchāviṣayaḥ|

tasmādiṣṭatvātirekikṛtyuddeśyatvānirūpaṇāt kṛtisādhyatākṛtipradhānatvarūpaṃ kāryaṃ durnirūpameva | niyoga-syāpi sākṣādipiviṣayabhūtasukhaduḥkhanivṛttibhyāmanyatvāt tatsādhanatayaiveṣṭatvaṃ kṛtisādhyatvañca | ata eva hi tasya kriyātiriktatā | anyathā kriyaiva kāryaṃ syāt | svargakāmapadasamabhivyāhārānuguṇyena liṅādivācyaṃ kāryaṃ svargasādhanameveti kṣaṇabhaṅgikarmātireki sthiraṃ svargasādhanamapūrvameva kāryamiti svargasādhanatollekhenaiva hyapūrvavyu-tpattiḥ | ataḥ prathamamananyārthatayā pratipannasya kāryasyānanyārthatvanirvahaṇāyāpūrvameva paścāt svargasādhanaṃ bhava-tītyupahāsyam; svargakāmapadānvitakāryābhidhāyipadena prathamamapyananyārthatānabhidhānāt; sukhaduḥkhanivṛttita-tsādhanebhyo’nyasyānanyārthasya kṛtisādhyatāpratītyanupapatteśca |

api ca-kimidaṃ niyogasya prayojanatvam | sukhavat niyogasyāpyanukūlatvameveti cet-kiṃ niyogaḥ sukham ? sukhameva hyanukūlam | sukhaviśeṣavat niyogāparaparyāyaṃ vilakṣaṇaṃ sukhāntaramiti cet-kiṃ tatra pramāṇamiti vakta-vyam | svānubhavaścet-na | viṣayaviśeṣānubhavasukhavat niyogānubhavasukhamidamiti bhavatā’pi nānubhūyate | śāstreṇa niyogasya puruṣārthatayā pratipādanāt paścāttu bhokṣyata iti cet-kiṃ tat niyogasya puruṣārthatvavāci śāstram ? na tāvallaukikaṃ vākyam; tasya duḥkhātmakakriyāviṣayatvāt; tena sukhādisādhanatayaiva kṛtisādhyatā-mātrapratipādanāt | nāpi vaidikam; tenāpi svargādisādhanatayaiva kāryasya pratipādanāt | nāpi nityanaimittika-śāstram, tasyāpi tadabhidhāyitvaṃ svargakāmavākyasthāpūrvavyutpattipūrvakamiti uktarītyā tenāpi sukhādisādhana-kāryābhidhānamavarjanīyam | niyataihikaphalasya karmaṇo’nuṣṭhitasya phalatvena tadānīmanubhūyamānānnādya(dyā)roga-tādivyatirekeṇa niyogarūpasukhānubhavānupalabdheśca niyogaḥ sukhamityatra na kiñcana pramāṇamupalabhāmahe | artha-vādādiṣvapi svargādisukhaprakārakītarnavat niyogarūpasukhaprakārakīrtanaṃ bhavatāmapi na dṛṣṭacaram |

ato vidhivākyeṣvapi dhātvarthasya kartṛvyāpārasādhyatāmātraṃ śabdānuśāsanasiddhameva liṅādervācyamityava-sīyate | dhātvarthasya ca yāgāderagnyādidevatāntaryāmiparamapuruṣasamārādhanarūpatā, samārādhitāt paramapuruṣāt phalasiddhiśceti, "phalamata upapatteḥ" ityatra pratipādayiṣyate | ato vedāntaḥ pariniṣpannaṃ paraṃ brahma bodhayantīti brahmopāsanaphalānantyaṃ sthiratvaṃ ca siddham | cāturmāsyādikarmasvapi kevalasya kamarṇaḥ kṣayiphalatvopadeśādakṣa-yaphalaśravaṇam, "vāyuścāntarikṣaṃ caitadamṛtam" ityādipadāpekṣikaṃ mantavyam | ataḥ kevalānāṃ karmaṇāmalpāsthi-raphalatvāt brahmajñānasya cānantasthiraphalatvāt tannirṇayaphalo brahmavicārārambho yukta iti sthitam ||

iti śrībhāṣye jijñāsādhikaraṇam |

1.1.2

kimpunastadvrahma? yajjijñāsyamucyata ityatrāha-

1.1.2 janmādyasya yataḥ || 2 ||

1.1.2

janmādīti-sṛṣṭisthitipralayam | tadguṇasaṃvijñāno bahuvrīhiḥ | asya’cintyavividhavicitraracanasya niya-tadeśakālaphalabhogabrahmādistambaparyantakṣetrajñamiśrasya jagataḥ | yataḥ yasmātsarveśvarānnikhilaheya pratyanīka-svarūpātsatyasaṅkalpāt jñānānandādyanantakalyāṇaguṇātsarvajñātsarvaśakteḥ paramakāruṇikāt parasmāt puṃsaḥ, sṛṣṭisthitipralayāḥ pravarttante tadvrahmeti sūtrārthaḥ ||

"bhṛgurvai vāruṇiḥ | varuṇaṃ pitaramupasasāra | adhīhi bhagavo brahma" ityārabhya "yato vā imāni bhūtāni jāyante | yena jātāni jīvanti | yatprayantyabhisaṃviśanti | tadvijijñāsasva tadvrahma"r iti śrūyate | tatra saṃśayaḥ- kimasmādvākyāt brahma lakṣaṇataḥ pratipattuṃ śakyate, na veti |

kiṃ prāptam? na śakyamiti | na tāvajjanmādayoviśeṣaṇatvena brahma lakṣayanti, anekaviśeṣaṇavyā-vṛttatvena brahmaṇo’nekatvaprasakteḥ | viśeṣaṇatvaṃ hi vyāvartakatvam || nanu "devadattaḥ śyāmo yuvā lohitākṣaḥ samaparimāṇaḥ" ityatra viśeṣaṇabahutve’pyeka eva devadattaḥ pratīyate, evamatrāpyekameva brahma bhavati | naivam; tatra pramāṇāntareṇaikyapratīterekasminneva viśeṣaṇānāmupasaṃhāraḥ, anyathā tatrāpi vyāvarttakatvenānekatvama-parihāryam | atra tvanenaiva viśeṣaṇena lilakṣayiṣitatvāt brahmaṇaḥ pramāṇāntareṇaikyamanavagatamiti vyāvartta-kabhedena brahmabahutvamavarjanīyam || brahmaśabdaikyādatrāpyaikyaṃ pratīyata iti cet; na, ajñātagovyakateḥ jijñāsoḥ puruṣasya "khaṇḍo muṇḍaḥ pūrṇṛṅgo gauḥ" ityukte gopadaikye’pi khaṇḍatvādivyāvarttakabhedena govyaktibahutvapratīte-rbrahmavyaktayo’pi bahnayaḥ syuḥ |

ata eva lilakṣayiṣite vastunyeṣāṃ viśeṣaṇānāṃ sambhūya lakṣaṇatvamapyanupapannam ||

nāpyupalakṣaṇatvena lakṣayanti, ākārāntarāpratipatteḥ | upalakṣaṇānāmekenākāreṇa pratipannasya kena-cidākārāntareṇa pratipattihetutvaṃ hi dṛṣṭaṃ "yatrāyaṃ sārasaḥ sa devadattakedāraḥ" ityādiṣu || nanu ca "satyaṃ jñānama-nantaṃ brahma" iti pratipannākārasya jagajjanmādīnyupalakṣaṇāni bhavanti | na, itaretarapratipannākārāpekṣatveno-bhayorlakṣaṇavākyayoranyonyāśrayaṇāt |

ato na lakṣaṇato brahma pratipattuṃ śakyata iti ||

evaṃ prāpte’bhidhīyate-jagatsṛṣṭisthitipralayairupalakṣaṇabhūtairbrahma pratipattuṃ śakyate | na copalakṣaṇopa-lakṣyākāravyatiriktākārāntarāpratipatterbrahmāpratipattiḥ | upalakṣyaṃ hyanavadhikātiśayabṛhat, bṛṃhaṇañca bṛhate-rdhātostadarthatvāt | tadupalakṣaṇabhūtāśca jagajjanmasthitilayāḥ |

yato yena yaditi prasiddhavannirddeśena yathāprasiddhi janmādikāraṇamanūdyate | prasiddhiśca "sadeva sobhye- damagra āsīdekamevādvitīyam" "tadaikṣata bahu syāṃ prajāyeyeti" "tattejo’sṛjata" ityekasyaiva sacchabdavācyasya nimittopādānarūpakāraṇatvena, tadapi "saṃdevedamagra ekamevāsī" dityupādānatāṃ pratipādya "advitīya"mitya-dhiṣṭhātrantaraṃ pratiṣidhya "tadaikṣata bahu syāṃ prajāyeyeti tattejo’sṛjata" ityekasyaiva pratipādanāt | tasmāt

yanmūlā jagajjanmāsthitilayāstadvrahmeti, janmasthitilayāḥ svanimittopādānabhūtaṃ vastu brahmeti lakṣayanti |

jagannimittopādānatākṣiptasarvajñatvasatyasaṅkalpatvavicitraśaktitvā jagannimittopādānatākṣiptasarvajñatvasatya-saṅkalpatvavicitraśaktitvādya | kārabṛhattvena pratipannaṃ brahmeti ca janmādīnāṃ tathā pratipannasya lakṣaṇatvena nākārāntarāpratipattirūpānupapattiḥ |

jagajjanmādīnāṃ viśeṣaṇatayā lakṣaṇatve’pi na kaściddoṣaḥ | lakṣaṇabhūtānyapi viśeṣaṇāni svaviro-dhivyāvṛttaṃ vastu lakṣayanti | ajñātasvarūpe vastunyekasmillilakṣayiṣite’pi parasparāvirodhyanekaviśeṣaṇalakṣa-ṇatvaṃ na bhedamāpādayati, viśeṣaṇānāmekāśrayatayā pratīterekasminnevopasaṃhārāt | khaṇḍatvādayastu virodhādeva govyaktibhedamāpādayanti, atra tu kālabhedena janmādīnāṃ na virodhaḥ |

"yato vā imāni bhūtāni jāyante" ityādikāraṇavākyena pratipannasya jagajjanmādikāraṇasya brahma-ṇassakaletaravyāvṛttaṃ svarūpamabhidhīyate "satyaṃ jñānamanantaṃ brahma" iti | tatra satyapadaṃ nirupādhikasattāyogi-brahmāha, tena vikārāspadamacetanaṃ tatsaṃsṛṣṭaścetanāśca vyāvṛttaḥ, vyāvṛttaḥ, nāmāntarabhajanārhāvasthāntarayogena tayornirupādhikasattāyogarahitatvāt | jñānapadaṃ nityāsaṅkucitajñānaikākāramāha, tena kadācitsaṅkuci-tajñānatvena muktā vyāvṛttāḥ | anantapadaṃ deśakālavastuparicchedarahitaṃ svarūpamāha | saguṇatvātsvarūpasya sva-rūpeṇa guṇaiścānantyam | tena pūrvapadadvayavyāvṛttakoṭidvayavilakṣaṇassātiśayasvarūpasvaguṇāḥ nityāḥ vyāvṛttāḥ, viśeṣaṇānāṃ vyāvarttakatvāt | tataḥ "satyaṃ jñānamanantaṃ brahma" ityanena vākyena jagajjanmādinā’vagatasvarūpaṃ brahma sakaletaravastuvisajātīyamiti lakṣyata iti nānyonyāśrayaṇam |

ataḥ sakalajagajjanmādikāraṇaṃ niravadyaṃ sarvajñaṃ satyasaṅkalpaṃ sarvaśakti brahma lakṣaṇataḥ pratipattuṃ śakyata iti siddham ||

ye tu nirviśeṣavastu jijñāsyamiti vadanti tanmate "brahmajijñāsā" "janmādyasya yataḥ"ityasaṅgataṃ syāt, niratiśayabṛhat bṛṃhaṇaṃ ca brahmeti nirvacanāt | tacca brahma jagajjanmādikāraṇamiti vacanācca | evamutta-reṣvapi sūtragaṇeṣu sūtrodāhṛtaśrutigaṇeṣu ca i#ekṣaṇādyanvayadarśanātsūtrāṇi sūtrodāhṛtaśrutayaśca na tatra pramāṇam | tarkaśca sādhyadharmāvyabhicārisādhanādharmānvitavastuviṣayatvānna nirviśeṣavastuni pramāṇam , jagajjanmādi bhramo yataḥ tadvrahmeti svotprekṣāpakṣe’pi na nirviśeṣavastusiddhiḥ, bhramamūlamajñānam, ajñānasākṣi brahmetyabhyupa-gamāt, sākṣitvaṃ hi prakāśaikarasatayaivocyate | prakāśatvantu jaḍādvayāvarttakaṃ svasya ca parasya vyavahārayogya-tāpādanasvabhāvena bhavati, tathā sati saviśeṣatvam tadabhāve prakāśataiva na syāt || tucchataiva syāt ||

iti janmādyadhikaraṇam |

1.1.3

jagajjanmādikāraṇaṃ brahma vedāntavedyamityuktam tadayuktam; taddhi na vākyapratipādyam, anumānena siddherityāśaṅkayāha |

1.1.3 || śāstrayonitvāt || 3 ||

1.1.3

śāstraṃ yasya yoniḥ kāraṇaṃ pramāṇam - tacchāstrayoni, tasya bhāvaḥ śāstrayonitvam, tasmāt brahmajñānakā-

raṇatvācchāstrasya tadyonitvaṃ brahmaṇaḥ | atyantātīndriyatvena pratyakṣādipramāṇāviṣayatayā brahmaṇaḥ śāstraika-

pramāṇakatvāduktasvarūpaṃ brahma "yato vā imāni bhūtāni jāyante" ityādivākyaṃ bodhayatyevetyarthaḥ ||

nanu śāstrayonitvaṃ brahmaṇo na sambhavati, pramāṇāntaravedyatvādvrahmaṇaḥ | aprāpte tu śāstramarthavat ||

kiṃ tarhi tatra pramāṇam? na tāvatpratyakṣam | taddhi dvividham, indriyasambhavaṃ yogasambhavaṃ ceti | indriyasambhavañca bāhyasambhavamāntarasambhavaṃ ceti dvividham | bāhyendriyāṇi vidyamānasannikarṣayogyasvavi-ṣayabodhajananānīti na sarvārthasākṣātkāratannirmāṇasamarthapuruṣaviśeṣaviṣayabodhajananāni | nāpyāntaram, āntarasukhaduḥkhādivyatiriktabahirviṣayeṣu tasya bāhyendriyānapekṣapravṛttyanupapatteḥ | nāpi yogajanyam; bhāva-nāprakarṣaparyantajanmānastasya viśadāvabhāsatve’pi pūrvānubhūtaviṣayasmṛtimātratvānna prāmāṇyamiti kutaḥ pratya-kṣatā? tadatiriktaviṣayatve kāraṇābhāvāt | tathā sati tasya bhramarūpatā | nāpyanumānaṃ viśeṣato dṛṣṭaṃ sāmā- nyato dṛṣṭaṃ vā; atīndriye vastuni sambandhāvadhāraṇavirahānna viśeṣato dṛṣeṭam | samastavastusākṣātkāratanni-rmāṇasamarthapuruṣaviśeṣaniyataṃ sāmānyato dṛṣṭamapi na liṅgamupalabhyate |

nanu ca jagataḥ kāryatvaṃ tadupādānopakaraṇasampradānaprayojanābhijñakartṛkatvavyāptam | acetanārabdha- tvaṃ jagataścaikacetanādhīnatvena vyāptam | sarvaṃ hi ghaṭādikāryaṃ tadupādānopakaraṇasampradānaprayojanābhijñakartṛkaṃ dṛṣṭam | acetanārabdhamarogaṃ svaśarīramekacetanādhīnañca | sāvayavatvena jagataḥ kāryatvam |

ucyate-kimidamekacetanādhīnatvam? na tāvattadāyattotpattisthititvam, dṛṣṭānto hi sādhyavikalaḥ syāt, na hyarogaṃ svaśarīramekacetanāyattotpattisthiti, taccharīrasya bhoktṛṇāṃ bhāryādisarvacetanānāmadṛṣṭajanya-tvāttadutpattisthityoḥ | kiñca śarīrāvayavinaḥ svāvayavasamavetatārūpā sthitiravayavasaṃślepaviśeṣavyatirekeṇa na cetanamapekṣate | prāṇanalakṣaṇā tu sthitiḥ pakṣatvābhimatekṣitijaladhimahīdhārādau na sambhavatīti pakṣasapakṣā-nugatāmekarūpāṃsthitaṃ nopalabhāmahe | tadāyattapravṛttitvaṃ tadadhīnatvamiti cet, anekacetanasādhyeṣu gurutararatha-śilāmahīruhādiṣu vyabhicāraḥ | cetanamātrādhīnatve siddhasādhyatā |

kiñca ubhayavādisiddhānāṃ jīvānāmeva lāghavena kartṛtvābhyupagamo yuktaḥ na ca jīvānāmupādānādya-nabhijñatayā kartṛtvāsambhavaḥ, sarveṣāmeva cetanānāṃ pṛthivyādyupādānayāgādyupakaraṇasākṣātkārasāmarthyāt | yathe-dānīṃ pṛthivyādayo yāgādayaśca pratyakṣamīkṣyante | upakaraṇabhūtayāgādiśaktirūpāpūrvādiśabdavācyādṛṣṭasākṣā-tkārābhāve’pi cetanānāṃ na kartṛtvānupapattiḥ, tatsākṣātkārānapekṣaṇātkāryārambhasya | śaktimatsākṣātkāra eva hi kāryārambhopayogī | śaktestu jñānamātramevopayujyate; na sākṣātkāraḥ | na hi kulālādayaḥ kāryopakaraṇabhūta-daṇḍacakrādivattacchaktimapi sākṣātkṛtya ghaṭamapikādikāryamārabhante | iha tu cetanānāmāgamāvagatayāgādi-śaktiviśeṣāṇāṃ kāryārambhonānupapannaḥ |

kiñca yacchakyakriyaṃ śakyopādānādivijñānañca; tadeva tadabhijñakartṛkaṃ dṛṣṭam | mahīmahīdharamahārṇa- vādi tvaśakyakriyamaśakyopādānādivijñānaṃ ceci na cetanātakartṛkam; ato ghaṭamaṇikādisajātīyaśakya-kriyaśakyopādānādivijñānavastugatameva kāyartvaṃ buddhimatkartṛpūrvakatvasādhane prabhavati |

kiñca ghaṭādikāyarmanīśvareṇālpajñānaśaktinā saśarīreṇa parigrahavatā’nāptakāmena nirmitaṃ dṛṣṭamiti tathāvidhameva cetanaṃ karttāraṃ sādhayannayaṃ kāryatvahetuḥ siṣādhayiṣitapuruṣasārvajñyasarvaiścaryādiviparītasādhanā- dviruddhaḥ syāt | na caitāvatā sarvānumānocchedaprasaṅgaḥ | liṅgini pramāṇāntaragocare liṅgabalopasthāpitā vipa-rītaviśeṣāstatpramāṇaprati-hatagatayo nivarttante | iha tu sakaletarapramāṇāviṣaye liṅgini nikhilanirmāṇacature anvavyatirekāvagatāvinābhāvaniyamā dharmāḥ sarva evāviśeṣeṇa prasajyante, nivarttakapramāṇābhāvāt tathaivā-vatiṣṭhante |

ata āgamādṛte kathamīśvaraḥ setsyati (sidhyati) ||

atrāhuḥ- sāvayavatvādeva jagataḥ kāryatvaṃ na pratyākhyātuṃ śakyate | bhavanti ca prayogāḥ- vivādā-dhyāsitaṃ bhūbhūdharādi kāryam, sāvayavatvāt, ghaṭādivat | tathā vivādādhyāsitamavanijaladhimahīdharādi, kāryam, mahattve sati kriyāvattvāt ghaṭavat | tanubhuvanādi kāryam, mahattve sati mūrttatvāt, ghaṭavaditi | sāva-yaveṣu dravyeṣvidameva kriyate netaraditi kāryatvasya niyāmakaṃ sāvayavatvātireki rūpāntaraṃ nopalabhāmahe | kārya-tvapratiniyataṃ śakyakriyatvaṃ śakyopādānādivijñānatvañcopalabhyate iti cet na; kāryatvenānumate’pi viṣaye jñānaśaktī kāryānumeye iti anyatrāpi sāvayavatvādinā kāryatvaṃ jñātamiti te ca pratipanne eveti na kaścidvi-śeṣaḥ | tathā hi ghaṭamaṇikādiṣu kṛteṣu kāryadarśanānumitakartṛgatatannirmāṇāktijñānaḥ puruṣo’dṛṣṭapūrvaṃ vicitra-sanniveśaṃ narendrabhavanamālokyāvayavasanniveśaviśeṣeṇa tasya kāyartvaṃ niścitya tadānīmeva karttustajjñānaśakti-vaicitryamanuminoti; atastanubhuvanādeḥ kāryatve siddhe sarvasākṣātkāratannirmāṇādinipuṇaḥ kaścitpuruṣaviśeṣaḥ sidhdyatyeva ||

kiñca sarvacetanānāṃ dharmādharmanimitte’pi sukhaduḥkhopabhāge cetanānadhiṣṭhitayoracetanayostayoḥ phala-hetutvānupapatteḥ sarvakarmānuguṇasarvaphalapradānacaturaḥ kaścidāstheyaḥ, vardhakinā’nadhiṣṭhitasya vāsyāderacetanasya deśakālādyanekaparikasannidhāne’pi yūpādinirmāṇasādhanatvādarśanāt | bījāṅkurādeḥ pakṣāntarbhāveṇa tairvya-bhicārāpādānaṃ śrotriyavetālānāmanabhijñatāvijṛmbhitam, tata eva sukhādibhirvyabhicāravacanamapi tathaiva | na ca lāghavenobhayavādisampratipannakṣetrajñānāmeva īdṛśādhiṣṭhātṛtvakalpanaṃ yuktam, teṣāṃ sūkṣmavyavahitaviprakṛṣṭa-darśanāśaktiniścayāt, darśanānuguṇaiva hi sarvatra kalpanā | na ca kṣetrajñavadīśvarasyāśaktiniścayo’sti, ataḥ pramāṇāntarato na tatsiddhayanupapattiḥ | samarthakartṛpūrvakatvaniyatakāryatvahetunā siddhayan svābhāvikasarvārtha-sākṣātkāratanniyamanaśaktisampanna eva siddhayati |

yattvanaiśvaryādyāpādanena dharmaviśeṣaviparītasādyanatvamunnītam tadanumānavṛttānabhijñatvanibandhanam, sapakṣe-sahadṛṣṭānāṃ sarveṣāṃ kāryyasyāhetubhūnānāṃ ca dharmāṇāṃ liṅginyaprāpteḥ | etaduktaṃ bhavatikenacit kiñcitkriyamāṇaṃ svotpattayekartuḥ svanirmāṇasāmarthyaṃ svopādānopakaraṇajñānaṃ cāpekṣate, na tvanyāsāmarthyamanyājñānañca, hetutvā-bhāvāt | svanirmāṇasāmarthyasvopādānopakaraṇajñānābhyāmeva svotpattā-vupapannāyāṃ sambandhitayā darśanamātre-ṇākiñcitkarasyārthāntarājñānāderhetutvakalpanāyogāditi | kiñca kriyamāṇavastuvyatiriktārthājñānādikaṃ sarvaviṣayaṃ kriyopayogi? uta katipayaviṣayam? na tāvatsarvaviṣayam, nahi kulālādiḥ kriyamāṇavyatiriktaṃ kimapi na jānāti | nāpi katipayaviṣayam sarveṣu kartṛṣu tattadajñānāśaktyaniyamena sarveṣāmajñānādīnāṃ vya-bhicārāt, ataḥ kāryatvasyāsādhakānāmanīśvaratvādīnāṃ liṅginyaprāptiriti na viparītasādhanatvam |

kulālādīnāṃ daṇḍacakrādyadhiṣṭhānaṃ śarīradvāreṇaiva dṛṣyamiti jagadupādānopakaraṇādhiṣṭhānamīśvarasyā-śarīrasyānupapannamiti cet na; saṅkalpamātreṇaiva paraśarīragatabhūtavetālagaralādyapagamavināśadarśanāt | kathama-śarīrasya parapravarttanarūpassaṅkalpa iti cet na śarīrāpekṣassaṅkalpaḥ, śarīrasya saṅkalpahetutvābhāvāt | mana eva hi saṅkalpahetuḥ, tadabhyupagatamīśvare’pi, kāryatvenaiva jñānaśaktivanmanaso’pi prāptatvāt | mānasaḥ saṅkalpaḥ sa śarī-rasyaiva, saśarīrasyaiva samanaskatvāditi cet na; manaso nityatvena dehāpagame’pi manassadbhāvenānaikāntika- tvāt ato vicitrāvayavasanniveśaviśeṣatanubhuvanādikāryanirmāṇe puṇyapāpaparavaśaḥ parimitaśaktijñānaḥ kṣetra- jño na prabhavatīti nikhilabhuvananirmāṇacaturo’cintyāparimitajñānaśakatyaiśvaryo’śarīraḥ saṅkalpamātrasādhana-pariniṣpannānantavistāravicitraracanaprapañcaḥ puruṣaviśeṣa īśvaro’numānenaiva sidhdyati |

ataḥ pramāṇāntarāvaseyatvād brahmaṇaḥ naitadvākyaṃ brahma pratipādayati | kiñca atyantabhinnayoreva mṛddravyakulālayornimittopādānatvadarśanena ākāśāderniravayavadravyasya kāryatvānupapattyā ca naikameva brahma kṛtsnasya jagato nimittamupādānañca pratipādayituṃ śāknotīti ||

evaṃ prāpte brūmaḥ-yathoktalakṣaṇaṃ brahma janmādivākyaṃ bodhayatyeva kutaḥ? śāstraikapramāṇakatvādvrahmaṇaḥ | yaduktaṃ sāvayavatvādinā kāryaṃ sarvaṃ jagat, kāryaṃ ca taducitakartṛviśeṣapūrvakaṃ dṛṣṭamiti nikhilajagannirmāṇatadu-pādānopakaraṇavedanacaturaḥ kaścidanumeya iti tadayuktam; mahīmahārṇavādīnāṃ kāyartvepyekadaivaikena nirmitā ityatra pramāṇābhāvāt, na caikasya ghaṭasyeva sarveṣāmekaṃ kāryatvam, yenaikadaivaikaḥ karttā syāt | pṛthagbhūteṣu kāryeṣu kālabhedakartṛbhedadarśanena kartṛkālaikyaniyamādarśanāt || na ca kṣetrajñānāṃ vicitrajagannirmāṇāśakatyā kāryatvabalena tadatiriktakalpanāyāmanekakalpanānupapatteścaikaḥ eva karttā bhavitumarhatīti kṣetrajñānāmevopacita-puṇyaviśeṣāṇāṃ śaktivaicitryadarśanena teṣāmevātiśayitādṛṣṭasambhāvanayā ca tattadvilakṣaṇakāryahetu#utvasambha- vāt tadatiriktātyantādṛṣṭapuruṣakalpanānupapatteḥ, na ca yugapatsarvocchitiḥ sarvotpattiśca pramāṇapadavīmadhiro- hataḥ, adarśanāt, krameṇaivotpattivināśadarśanācca, kāryatvena sarvotpattivināśayoḥ kalpyamānayordarśanānu- guṇyena kalpanāyāṃ virodhābhāvācca, ato buddhimadekakartṛkatve sādhye kāryatvasyānaikāntyam, pakṣasyāprasiddha-viśeṣaṇatvaṃ, sādhyavikalatā ca dṛṣṭāntasya sarvanirmāṇacaturasyaikasyāprasiddheḥ, buddhimatkartṛkatvamātra sādhye siddhasādhanatā |

sārvajñyasarvaśaktiyuktasya kasyacidekasya sādhakamidaṃ kāryatvam kiṃ yugapadutpadyamānasarvavastugartaṃ? uta krameṇotpadyamānasarvavastugatam? yugapadutpadyamānasarvavastugatatve kāyartvasyāsiddhatā | krameṇotpadyamāna-sarvavastugatatve’nekartṛkatvasādhanāddhiruddhatā, atrāpyekakartṛkatvasādhane pratyakṣanānumānavirodhaḥ śāstraviro- dhaśca; kumbhakāro jāyate rathakāro jāyata ityādi śravaṇāt |

apicasarveṣāṃ kāryāṇāṃ śarīrādīnāṃ sattvādiguṇakāryarūpasukhādyanvayadarśanena sattvādimūlatvamavaśyā-śrayaṇīyaṃ kāryavaicitryahetubhūtāḥ kāraṇagatā viśeṣāḥsattvādayaḥ | teṣāṃ kāryāṇāṃ tanmūlatvāpādanaṃ tadyuktapuruṣāntaḥ-karaṇavikāradvāreṇa | puruṣasya ca tadyogaḥ karmamūla iti kāyarviśeṣārambhāyaiva, jñānaśaktivatkarttuḥ karmasambandhaḥ kāryahu#etvanaivāvaśyāśrayaṇīyaḥ, jñānaśaktivaicitryasya ca karmamūlatvāt, icchāyāḥ kāryārambhahetutve’pi viṣaya-viśeṣaviśeṣitāyāstasyāsaptattvā-dimūlatvena karmasambandho’varjanīyaḥ | ataḥ kṣetrajñā eva karttāraḥ; na tadvi-lakṣaṇaḥ kaścidanumānātsiddhayati ||

bhavanti ca prayogāḥ-tanubhuvanādi kṣetrajñakartṛkam, kāyartvāt, ghaṭavat | īśvaraḥ karttā na bhavati, prayo-janaśūnyatvāt, muktātmavat | iśvaraḥ karttā na bhavati, aśarīratvāt tadvadeva | na ca kṣetrajñānāṃ svaśarīrādhi- ṣṭhāne vyabhicāraḥ, tatrāpyanādeḥ sūkṣmaśarīrasya sadbhāvāt | vimativiṣayaḥ kālo na lokaśūnyaḥ, kālatvāt, vartamānakālavat-iti |

apica-kimīśvaraḥ saśarīro’śarīro vā kāryaṃ karoti? | na tāvadaśarīraḥ, aśarīrasya kartṛtvānupa- labdheḥ | mānasānyapi kāryāṇi saśarīrasyaiva bhavanti | manaso nityatve’pyaśarīreṣu mukteṣu tatkāryādarśanāt | nāpi saśarīraḥ, vikalpāsahatvāt | taccharīraṃ kiṃ nityam? utānityam? | na tāvannityam, sāvayavasya tasya nityatve jagato’pi nityatvāvirodhādīśvarāsiddheḥ | nāpyanityam, tadvayatiriktasya taccharīraheto-stadānīmabhāvāt | svayameva heturiti cet na, aśarīrasya tadayogāt | anyena śarīreṇa saśarīra iti cet na, anavasthānāt ||

sa kiṃ savyāpāro vā nirvyāpāro vā? aśarīratvādeva na savyāpāraḥ | nāpi nirvyāpāraḥ kāryaṃ karoti, muktātmavat | kāryaṃ jagadicchāmātravyāpārakartṛkamityucyamāne pakṣasyāprasiddhaviśeṣaṇatvam; dṛṣṭāntasya ca sādhyahīnatā |

ato darśanānuguṇyeneśvarānumānaṃ darśanānuguṇyaparāhatamiti śāstraikapramāṇakaḥ parabrahmabhūtaḥ sarve- śvaraḥ puruṣottamaḥ || śāstraṃ tu sakaletarapramāṇaparidṛṣṭasamastavastuvisajātīyam sārvajñyasatyasaṅkalpatvādimi-śrānavadhikātiśayāparimitodāraguṇasāgarannikhilaheyapratyanīkasvarūpaṃ pratipādayatīti na pramāṇāntarāvasita-vastusādharmyaprayuktadoṣagandhaprasaṅgaḥ | yattu nimittopādānayoraikyamākāśāderniravayavadravyasya kāryatvaṃ cānu-palabdhamaśakyapratipādanamityuktam; tadapyaviruddhamiti "prakṛtiśca pratijñādṛṣṭāntānuparodhāt" "na viyadaśrute"-rityatra pratipādayiṣyate |

ataḥ pramāṇāntarāgocaratvena śāstraikaviṣayatvāt "yato vā imāni" ityādivākyamuktalakṣaṇaṃ brahma pratipādayatīti siddham ||

1.1.4

yadyapi pramāṇāntarāgocaraṃ brahma | tathā’pi pravṛttinivṛttiparatvābhāvena siddharūpaṃ brahma na śāstraṃ prati-pādayatītyā-śaṅkayāha -

1.1.4 tattu samanvayāt || 4 ||

1.1.4

prasaktāśaṅkānivṛttyarthaḥ tu śabdaḥ, tat- śāstrapramāṇakatvaṃ brahmaṇaḥ sambhavatyeva, kutaḥ samanvayāt-paramapuruṣārthatayā’nvayassamanvayaḥ, paramapuruṣātharbhūtasyaiva brahmaṇo’bhidheyatayā’nvayāt | "evamiva samanvito hyaupaniṣadaḥ padasamudāyaḥ, "yato vā imāni bhūtāni bhūtāni jāyante" "sadeva somyedamagra āsīdekamevādvitīyam | "tadaikṣata bahu syāṃ prajāyeti tattejo’sajata" "brahma vā idamekamevāgra āsīt" "ātmā vā idameka evāgra asīt" "tasmādvā etasmādātmanaḥ ākāśaḥ sambhūtaḥ" "eko ha vai nārāyaṇa āsīt" |

"satyaṃ jñānamanantaṃ brahma""ānando brahmetye"vamādiḥ | na ca vyutpattisidadyapariniṣpannavastupratipādana-samarthānāṃ padasamudāyānāmakhilajagadutpattisthitivināśahetubhūtāśeṣadoṣapratyanīkāparimitodāraguṇasāgarā-

navadhikātiśayānandasvarūpe brahmaṇi samanvitānāṃ pravṛttinivṛttirūpaprayojanavirahādanyapaparatvaṃsvaviṣayā-vabodhaparyavasāyitvātsarvapramāṇānām | na ca prayojanānuguṇā pramāṇapravṛttiḥ, prayojanaṃ hi pramāṇānuguṇam | na ca pravṛttinivṛttyanvayavirahiṇaḥ prayojanaśūnyatvam, puruṣārthānvayapratīteḥ | tathā svarūpapareṣvapi "putraste jāto nāyaṃ sarpaḥ" ityādiṣu haṣarbhayanivṛttirūpaprayojanavattvaṃ dṛṣṭam ||

atrāha-na vedāntavākyāni brahma pratipādayanti pravṛttinivṛttyanvayavirahiṇaśśāstrasyānarthakyāt | yadyapi pratyakṣādīni vastuyāthātmyāvabodhe paryavasyanti, tathāpi śāstraṃ prayojanaparyavasāyyeva | na hi lokavedayoḥ prayojanarahitasya kasyacidapi vākyasya prayoga upalabdhacaraḥ | na ca kiñcitprayojanamanuddiśya vākyaprayogaḥ śravaṇaṃ vā sambhavati | tacca prayojanaṃ pravṛttinivṛttisādhyeṣṭāniṣṭaprāptiparihārātmakamupalabdham, "arthārthī rāja-kulaṃ gacchet mandāgnirnāmbu pibet, svargakāmo yajeta, na kalañjaṃ bhakṣayet" ityevamādiṣu |

yatpunaḥ siddhavastupa-reṣvapi "putraste jāto nāyaṃ sarpo rajjureṣā" ityādiṣu harṣabhayanivṛttirūpapuruṣa-rthānvayo dṛṣṭa ityuktam | tatra kiṃ putrajanmādyarthatvam puruṣārthāvāptiḥ? uta tajjñānāt? iti vivecanīyam | sato’pyajñātasyārthasyāpuruṣārthatvena tajjñānāditi cet tarhyasatyapyarthe jñānādeva puruṣārthaḥ sidadhyatītyartha-paratvābhāvena prayojanaparyavasāyino’pi śāstrasya nārthasadbhāve prāmāṇyam |

tasmātsarvatra pravṛttinivṛttiparatvena jñānaparatvena vā prayojanaparyavasānamiti kasyāpi vākyasya pariniṣpanne vastuni tātparyāsambhavānna vedāntāḥ pariniṣpannaṃ brahma pratipādayanti ||

atra kaścidāha - vedāntavākyānyapi kāryaparatayaiva brahmaṇi pramāṇa bhāvamanubhavanti | kathaṃ? niṣpra-pañcamadvitīyaṃ jñānaikarasaṃ brahmānādyavidyayā saprapañcatayā pratīyamānaṃ niṣprapañcaṃ kuryāditi brahmaṇaḥ prapañcapravilaya-dvāreṇa vidhiviṣayatvamiti | ko’sau draṣṭṭadṛśyarūpaprapañca-pravilayadvāreṇa sādhyajñānaikarasabrahmaviṣayo vidhiḥ? "na dṛṣṭerdraṣṭāraṃ paśyeḥ | na matermantāraṃ manvīthāḥ"ityādi #ḥ | draṣṭṭadṛśyarūpabhedaśūnyaṃ dṛśimātraṃ brahma kuryādityarthaḥ | svatassiddhasyāpi brahmaṇo niṣprapañcatārūpeṇa kāryatvamaviruddhamiti ||

tadayuktam-niyogavākyārthavādinā hi niyogo niyojyaviśeṣaṇaṃ viṣayaḥ karaṇamitikarttavyatā prayo-ktā ca vaktavyāḥ | tatra hi niyojyaviśeṣaṇamanupādeyam | tacca nimittaṃ phalamiti dvidhā | atra kiṃ niyojya viśeṣaṇam? tacca kiṃ nimittaṃ phalaṃ veti vivecanīyam | brahma svarūpayāthātmyānubhavaścenniyojyaviśeṣaṇam; tarhi na tannimittam, jīvanādivattasyāsiddhatvāt | nimittatve ca tasya nityatvenāpavargottarakālamapi jīva-nanimittāgnihotrādivat nityatadviṣayānuṣṭhānaprasaṅgaḥ | nāpi phalam, naiyogikaphalatvena svargādivadanitya-tvaprasaṅgāt ||

kaścātra niyogaviṣayaḥ? brahmaiveti cet na,tasya nityatvenābhavyarūpatvāt, abhāvārthatvācca | niṣpra-pañcaṃ brahma sādhyamiti cet; sādhyatve’pi phalatvameva | abhāvārthatvānna vidhiviṣayatvam | sādhyatvaṃ ca kasya? | kiṃ brahmaṇaḥ? uta prapañcanivṛtteḥ? | na tāvadvrahmaṇaḥ, siddhatvādanityatvaprasakteśca | atha prapañcanivṛtteḥ | na tarhi brahmaṇaḥ sādhyatvam | prapañcanivṛttireva vidhiviṣaya iti cet na, tasyāḥ phalatvena vidhiviṣayatvāyogāt | prapañcanivṛttireva hi mokṣaḥ, sa ca phalam | asya ca niyogaviṣayatve niyogātprapañcanivṛttiḥ, prapañcanivṛttyā niyogaṃ itītaretarāśrayatvam ||

apica-kiṃ nivarttanīyaḥ prapañco mithyārūpaḥ, satyo vā? | mithyārūpatve jñānanivatrtyatvādeva niyo- gena na kiñcitprayojanam, niyogastu nivarttakajñānamutpādya taddvāreṇa prapañcasya nivarttaka iti cet, tatsva-vākyādeva jātamiti niyogena na prayojanam, vākyārthajñānādeva brahmavyatiriktasya kṛtsnasya mithyābhūtasya prapañcasya vādhitatvāt saparikarasya niyogasyāsiddhiśca | prapañcasya nivartyatve prapañcanivartako niyogaḥ kiṃ brahmasvarūpameva? uta tadvayatiriktaḥ? | yadi brahmasvarūpameva nivarttakasya nityatayā nivartyaprapañcasadbhāva eva na sambhavati | nityatvena niyogasya viṣayānuṣṭhānasādhyatvaṃ ca na ghaṭate | atha brahmasvarūpavyatiriktaḥ | tasya kṛtsnaprapañcanivṛttirūpaviṣayānuṣṭhānasādhyatvena prayoktā ca naṣṭa ityāśrayābhāvādasiddhiḥ | prapañcanivṛttirūpa-viṣayānuṣṭhānenaiva brahmasvarūpavyatiriktasya kṛtsnasya nivṛttattvānna niyoganiṣpādyaṃ mokṣākhyāṃ phalam |

kiñca, prapañca nivṛtterniyogakaraṇasya iti karttavyatābhāvāt, anupakṛtasya ca karaṇatvāyogānna kara-ṇatvam | kathamitikarttavyatā’bhāva iti cet ittham; asyetikarttavyatā bhāvarūpā? abhāvarūpā vā? bhāva- rūpā ca karaṇaśarīraniṣpattitadanugrahakāryabhedabhinnā | ubhayavidhā ca na sambhavati | na hi mudbharābhidhātādi- vat kṛtsnasya prapañcasya nivarttakaḥ ko’pi dṛśyata iti dṛṣṭārthā na sambhavati | nāpi niṣpannasya karaṇasya kāryo-tpattāvanugrahaḥ sambhavati, anugrāhakāṃśasadbhāvena kṛtsnaprapañcanivṛttirūpakaraṇasvarūpāsiddheḥ | brahmaṇo’dvi-tīyatvajñānaṃ prapañcanivṛttirūpakaraṇaśarīraṃ niṣpādayatīti cet tenaiva prapañcanivṛttirūpo mokṣaḥ siddha iti na kara-ṇādiniṣpādyamavaśiṣyata iti pūrvamevoktam | abhāvarūpatve cābhāvādeva na karaṇaśarīraṃ niṣpādayati | nāpya-nugrāhakaḥ, ato niṣprapañcabrahmaviṣayo vidhirna sambhavati ||

anyo’pyāha- yadyapi vedāntavākyānāṃ na pariniṣpannabrahmasvarūpaparatayā prāmāṇyam, tathāpi brahma-svarūpaṃ siddhayatyeva | kutaḥ? dhyānavidhisāmarthyāt | evameva hi samāmananti "ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyaḥ" "ya ātmā’pahatapāpmāso’nveṣṭavyaḥ sa vijijñāsitavyaḥ" "ātme-tyevopāsīta" "ātmānameva lokamupāsīta" iti | atra dhyānaviṣayo hi niyogaḥ svaviṣayabhūtadhyānaṃ dhyeyai-kanirūpaṇīyamiti dhyeyamākṣipati | sa ca dhyeyaḥ svavākya-nirdiṣṭa ātmā | sa kiṃ rūpa ityapekṣāyāṃ tatsva-rūpaviśeṣasamarpaṇadvāreṇa "satyaṃ jñānamanantaṃ brahma" "sadeva so-myedamagra āsīt" ityevamādīnāṃ vākyānāṃ dhyānavidhiśeṣatayā prāmāṇyamitividhiviṣayabhūtadhyānaśarīrānu-praviṣṭabrahmasvarūpe’pi tātparyamastyeva; ataḥ "ekamevādvitīyam" "tatsatyaṃ sa ātmā tattvamasi śvetaketo" "neha nānā’sti kiñcana" ityādibhirbrahmasva-rūpamekameva satyam, tadvayatiriktaṃ sarvaṃ mithyetyavagamyate | pratyakṣādibhirbhedāvalambinā ca karmaśāstreṇa bhedaḥ pratīyate, bhedābhedayoḥ parasparavirodhe satyanā-dyavidyāmūlatvenāpi bhedapratītyupapatterabheda eva paramārtha iti niścī-yate | tatra brahmadhyānaniyogena tatsākṣātkāraphalena nirastasamastāvidyākṛtavividha bhedādvitīyajñānaikarasabrahma-bhāvarūpamokṣaḥ prāpyate | na ca vākyāt vākyārthajñānamātreṇa brahmabhāvasiddhiḥ, anupalabdhervividhabhedadarśanānu-vṛtteśca | tathā ca sati śravaṇādividhānamanarthakaṃ syāt ||

athocyeta-rajjureṣā na sarppaḥ" ityupadeśena sarpabhayanivṛttidarśanāt rajjusaparvadvandhasya ca mithyārūpa- tvena jñānavādhyatayā tasya vākyajanyajñānenaiva nivṛttiryuktā, na niyogena niyogasādhyatve mokṣasyānityatvaṃ syātsvargādivat | mokṣasya nityatvaṃ hi sarvavādisampratipannam | kiñca dharmādharmayoḥ phalahetutvaṃ svaphalānu-bhavānuguṇaśarīrotpādanadvāreṇeti brahmādisthāvarāntacaturvidhaśarīrasambandharūpasaṃsāraphalatvamavarjanīyam |

tasmānna dharmasādhyo mokṣaḥ | tathā ca śrutiḥ 1"na ha vai saśarīrasya sataḥ priyāpriyayorapahatirasti | aśarīraṃ vāvasantaṃ na priyāpriye spṛśataḥ" iti aśarīratvarūpe mokṣe dharmādharmasādhyapriyāpriyavirahaśravaṇāt na dharmasādhya-maśarīratvamiti vijñāyate | na ca niyogaviśeṣasādhyaphalaviśeṣavat dhyānaniyogasādhyamaśarīratvam, aśarī-ratvasya svarūpatvenāsādhyatvāt | yathāhuḥ śrutayaḥ "aśarīraṃ śarīreṣvanavastheṣvavasthitam, | mahāntaṃ vibhumā- tmānaṃ matvā dhīro na śocati" "aprāṇo hyanāḥ śurmaḥ" "asaṅgo hyaṃ ya puruṣaḥ" ityādyāḥ | ato’śarīratvarūpo mokṣo nitya iti na dharmasādhyaḥ | tathā ca śrutiḥ "anyatra dharmādanyatrādharmādanyatrāsmāt kṛtākṛtāt | anyatra bhūtādbhavyācca yattatpaśyasi tadvada" iti ||

api ca-utpattiprāptivikṛtisaṃskṛtirūpeṇa caturvidhaṃ hi sādhyatvaṃ mokṣasya na sambhavati | na tāva-dutpādyaḥ, mokṣasya brahmasvarūpatvena nityatvāt | nāpi prāpyaḥ, ātmasvarūpatvena brahmaṇo nityaprāptatvāt | nāpi vikāryyaḥ, dadhyādivadanityatvaprasaṅgādeva | nāpi saṃskāryyaḥ, saṃskāro hi doṣāpanayanena vā guṇādhānena vā sādhayati | na tāvaddoṣāpanayanena, nityaśuddhatvādvrahmaṇaḥ | nāpyatiśayādhānena, anādheyātiśayasvarūpa- tvāt | nityanirvikāratvena svāśrayāyāḥ parāśrayāyāśca kriyāyā aviṣayatayā na nirdharṣaṇenādarśādivadapi saṃskāryyatvam | na ca dehasthatayā snānādikriyayā ātmā saṃskriyate, kintvividyāgṛhītastsaṅgato’haṅkartā | tatphalānubhavo’pi tasyaiva | na cāhaṅkartaivātmā, tatsākṣitvāt |tathā ca mantravarṇaḥ "tayoranyaḥ piphpalaṃ svā-dvattyanaśrannanyo abhicākaśīti" iti; "ātmendriyamanoyuktaṃ bhoktetyāhurmanīṣiṇaḥ" "eko devaḥ sarvabhūteṣu- gūḍhaḥ sarvavyāpī sarvabhūtāntarātmā | karmādhyakṣaḥ savarbhūtādhivāsaḥ sākṣī cetā kevalo nirguṇaśca" | sa paryya-gācchukramakāyamabraṇamasnāviraṃ śuddhamapāpaviddham" iti ca | avidyāgṛhītādahaṅkartturātmasvarūpamanādheyātiśayaṃ nityaśuddhaṃ nivirkāraṃ niṣkṛṣyate, tasmādātmasvarūpatvena na sādhyo mokṣaḥ |

yadyevaṃ kiṃ vākyārthajñānena kriyata iti cet mokṣapratibandhanivṛttimātramiti brūmaḥ | tathā ca śrutayaḥ "tvaṃ hi naḥ pitā yo’smākamavidyāyāḥ paraṃ pāraṃ tārayasi" iti "śrutaṃ hyevameva bhagavaddṛśebhyastarati śoka-mātmaviditi so’haṃ bhagavaḥ śocāmi taṃ mā bhagavān śokasya pāraṃ tārayatu" "tasmai mṛditakaṣāyāya tamasaḥ pāraṃ darśayati bhagavān sanatkumāraḥ" ityādyāḥ | tasmānnityasyaiva mokṣasya pratibandhanivṛttirvākyārthajñānena kriyate, nivṛttistu sādhyāpi pradhvaṃsābhāvarūpā na vinaśyati | "brahma veda brahmaiva bhavati" "tamevaṃ viditvā-’timṛtyumeti" ityādivacanaṃ mokṣasya vedanānantarabhāvitāṃ pratipādayanniyogavyavadhānaṃ pratiruṇaddhi na ca vidi-kriyākarmatvena vā dhyānakriyākarmatvena vā kāryānupraveśaḥ, ubhayavidhikarmatvaprati#eṣedhāt | "anyadeva tadvidi-#ādatho aviditādapi" "ye nedaṃ sarvaṃ vijānāti taṃ kena vijānīyāt" iti | "tadeva brahma tvaṃ viddhi nedaṃ yadida-mupāsate" iti ca || na caitāvatā śāstrasya nirviṣayatvam, avidyākalpitabhedanivṛttiparatvācchāstrasya | na hīdantayā brahma viṣayīkaroti śāstram; api tu aviṣayaṃ pratyagātmasvarūpaṃ pratipādayadavidyākalpitajñāna-jñātṛjñeyavibhāgaṃ nivarttayati | tathā ca śāstram "na dṛṣṭerdraṣṭāraṃ paśyeḥ" ityevamādi |

na ca jñānādeva bandhanivṛttiriti śravaṇādividhyānarthakyam, svabhāvapravṛttasakaletaravikalpavimukhī-karaṇadvāreṇa vākyārthāvagatihetutvātteṣām | na ca jñānamātrādvandhanivṛttirna dṛṣṭeti vācyam, bandhasya mithyā-rūpatvena jñānottarakālaṃ sthityanupapatteḥ, ata eva na śarīrapātādūrdhvameva bandhanivṛttiriti vaktuṃ yuktam | nahi mithyā-rūpasarpabhayanivṛttiḥ rajjuyāthātmyajñānātirekeṇa sarpavināśamapekṣate, yadi śarīrasambandhaḥ pāramārthikaḥ

tadā hi tadvināśapekṣā, sa tu brahmavyatiriktatayā na pāramārthikaḥ | yasya tu bandho na nivṛttastasya jñānameva na jātamityavagamyate, jñānakāryādarśanāt | tasmāt śarīrasthitirbhavatu vā mā vā vākyārthajñānasamanantaraṃ mukta evāsau; ato na dhyānaniyogasādhyo mokṣa iti na dhyānavidhiśeṣatayā brahmaṇaḥ siddhiḥ, api tu "satyaṃ jñānamanantaṃ brahma" "tattvamasi" "ayamātmā brahma" iti tatpareṇaiva padasamudāyena sidhyatīti ||

tadayuktam; vākyārthajñānamātrādvandhanivṛttyanupapatteḥ | yadyapi mithyārūpo bandho jñānabādhyaḥ, tathāpi bandhasyāparokṣatvāta #​ na parokṣarūpeṇa vākyārthajñānena sa bādhyate | rajvādāvaparokṣasarpapratītau vartamānāyāṃ nāyaṃ sarpo rajjureṣetyāptopadeśajanitaparokṣasarpaviparītajñānamātreṇa bhayānivṛttidarśanāt, āptopadeśasya tu bhayani- vṛtti hetutvaṃ vastuyāthātmyāparokṣanimittapravṛttihetutvena | tathā hi; rajjusarpadarśanabhayāt parāvṛttaḥ puruṣo nāyaṃ sarpo rajjureṣetyāptopadeśena tadvastuyāthātmedarśane pravṛttaḥ tadeva pratyakṣeṇa dṛṣṭvā bhayānnivarttate | na ca śabda eva pratyakṣajñānaṃ janayatīti vaktuṃ yuktam, tasyānindriyatvāt | jñānasāmagrīṣvindriyāṇyeva hyaparokṣasādhanāni | na cāsyānabhisaṃhitaphalakarmānuṣṭhānamṛditakaṣāyasya śravaṇamanananididhyāsanavimukhīkṛti#āhyaviṣayasya puruṣa- sya vākyamevāparokṣajñānaṃ janayati iti nivṛttapratibandhe tatpare’pi puruṣe jñānasāmagrīviśeṣāṇāmindriyādīnāṃ svaviṣayaniyamātikramādarśanena tadayogāt | na ca dhyānasya vākyārthajñānopāyatā, itaretarāśrayatvāt; vākyā-rthajñāne jāte tadviṣayadhyānam, dhyāne nivṛtte vākyārthajñānamiti |

na ca dhyānavākyārthajñānayorbhinnaviṣayatvam, tathā sati dhyānasya vākyārthajñānopāyatā na syāt | na hyanyadhyānamanyaunmukhyamutpādayati | jñātārthasmṛtisantatirūpasya dhyānasya vākyārthajñānapūrvakatvamavarjanī-yam, dhyeyabrahmaviṣayajñānasya hetvantarāsambhavāt | na ca dhyānamūlaṃ jñānaṃ vākyāntarajanyam, nivarttakajñānaṃ tattvamasyādivākyajanyamiti yuktam | dhyānamūlamidaṃ vākyāntarajanyaṃ jñānaṃ tattvamasyādivākyajanyajñāne-naikaviṣayam, bhinnaviṣayaṃ vā | ekaviṣayatve tadevetaretarāśrayatvam | bhinnaviṣayatve dhyānena tadaunmukhyāpāda-nāsambhavaḥ | kiñca dhyānasya dhyeyadhyātrādyanekaprapañcāpekṣatvānniṣprapañcabrahmātmaikatvaviṣayavākyārthajñānotpattau dṛṣṭadvāreṇa nopayoga iti vākyārthajñānamātrādavidyānivṛtiṃ​ta vadataḥ śravaṇamanananididhyāsanavidhīnāmānarthakya- meva ||

yato vākyādāparokṣyajñānāsambhavādvākyārthajñānenāvidyā na nivarttate, tata eva jīvanmuktirapi dūro-tsāritā | kā ceyaṃ jīvanmuktiḥ? saśarīrasyaiva mokṣa iti cet mātā me vandhyetivadasaṅgatārthaṃ vacaḥ, yataḥ saśarīratvaṃ bandhaḥ, aśarīratvameva mokṣa iti tvayaiva śrutibhirupapāditam | atha saśarīratvapratibhāse vartamāne yasyāyaṃ pratibhāso mithyeti pratyayaḥ, tasya saśarīratvanivṛttiriti | na, mithyetipratyayena saśarīratvaṃ nivṛttaṃ cet kathaṃ saśarīrasya muktiḥ? ajīvato’pi muktissaśarīratvamithyāpratibhāsanivṛttireveti ko’yaṃ jīvanmukti-riti viśeṣaḥ | atha saśarīratvapratibhāso bādhito’pi yasya dvicandrajñānavadanuvartate, sa jīvanmukta iti cet na, brahmavyatiriktasakalavastuviṣayatvādvādhakajñānasya, kāraṇabhūtāvidyākarmādidoṣaḥ saśarīratvapratibhāsena saha tenaiva bādhita iti bādhitānuvṛttirna śakyate vaktum | dvicandrādau tu tatpratibhāsahetubhūtadoṣasya bādhakajñā-nabhūtacandraikatvajñānāviṣayatvenābādhitatvāt, dvicandrapratibhāsānuvṛttiryuktā |

kiñca "tasya tāvadeva ciraṃ yāvanna vimokṣye atha sampatsye" iti sadvidyāniṣṭhasya śarīrapātamātrama-pekṣate mokṣa iti vadantīyaṃ śrutirjīva-nmukiṃ​ta vārayati | saiṣā jīvanmuktirāpastambenāpi nirastā "vedānimaṃ

lokamamuñca parityajyātmānamanvicchet | buddhe kṣemaprāpaṇaṃ tacchāstrairvipratiṣiddham | buddhe cet kṣemaprāpaṇamihaiva na daḥkhamupalabheta | etena paraṃ vyākhyātam" iti | anena jñānamātrānmokṣaśca nirastaḥ | atassakalabhedanivṛtti-rūpā muktirjīvato na sambhavati |

tasmāddhyānaniyogena brahmāparekṣajñānaphalenaiva bandhanivṛttiḥ | na ca niyogasādhyatve mokṣasyāni-tyatvabrasaktiḥ, pratibandhanivṛttimātrasyaiva sādhyatvāt | kiñca na niyogena sākṣādvandhanivṛttiḥ kriyate, kintu niṣprapañcajñānaikarasabrahmāparokṣyajñānena | niyogastu tadāparokṣyajñānaṃ janayati || kathaṃ niyogasya jñānotpattihetu-tvamiti cet kathaṃ vā bhavato anabhisaṃhitaphalānāṃ karmaṇāṃ vedanotpattihetutvam? | manonairmalyadvāreṇeti cet, mamāpi tathaiva | mama tu nirmale manasi śāstreṇa jñānamutpādyate | tava tu niyogena manasi nirmale jñānasāmagrī vaktavyeti cet dhyānaniyoganirmalaṃ mana eva sādhanamiti brūmaḥ | kenāvagamyata iti cet bhavato vā karmabhi- rmano nirmalaṃ bhavati, nirmale manasi śravaṇamanananididhyāsanaissakaletaraviṣayavimukhasyaiva śāstraṃ nivartaka- jñānamutpādayatīti kenāvagamyate? | "vividiṣanti yajñena dānena tapasā’nāśakena" "śrotavyomantavyo nidi-dhyāsitavyaḥ" "brahma veda brahmaiva bhavati" ityādibhiḥ śāstrairiti cet mamāpi "śrotavyomantavyo nididhyāsi- tavyaḥ "brahmavidāpnoti param" "na cakṣuṣā gṛhyate nāpi vācā" "manasā tu viśuddhena" "hṛdā manīṣā manasā abhiklṛptaḥ" ityādibhiḥ śāstrai rdhyānaniyogena mano nirmalaṃ bhavati | nirmalaṃ ca mano brahmāparokṣajñānaṃ janaya-tītyavagamyata iti niravadyam |

"nedaṃ yadidamupāsate" ityupāsyatvaṃ pratiṣiddhamiti cet naivam, nātra brahmaṇa upāsyatvaṃ pratiṣidhyate, api tu brahmaṇo jagadvairūpyaṃ pratipādyate | yadidaṃ jagadupāsate prāṇinaḥ, nedaṃ brahma, tadeva brahma tvaṃ viddhi, yadvā-cā’nabhyuditaṃ yena vāgabhyudyata iti vākyārthaḥ anyathā tadeva brahma tvaṃ viddhīti virudhdyate | dhyānavidhivaiyarthyaṃ ca syāt; ato brahmasākṣātkāraphalena dhyānaniyogenaivāparamārthabhūtasya kṛtsnasya draṣṭṛdṛśyādiprapañcarūpabandha- sya nivṛttiḥ ||

yadapi kaiściduktam-bhedābhedayovirrodho na vidyata iti | tadayuktam; na hi śītoṣṇatamaḥ prakāśādi-vadbhedābhedāvekasmin vastuni saṅgacchete |

athocyeta-sarvaṃ hi vastujātaṃ pratīti vyavasthāpyam, sarvaṃ ca bhinnābhinnaṃ pratīyate | kāraṇātmanā jātyātmanā cābhinnam | kāryātmanā vyaktayātmanā ca bhinnam | chāyātapādiṣu virodhaḥ sahānavasthānala- kṣaṇo bhinnādhāratvarūpaśca, kāryakāraṇayorjātivyakatyośca tadubhayamapi nopalabhyate, pratyuta ekameva vastu dvirūpaṃ pratīyate; yathā "mṛdayaṃ ghaṭaḥ, khaṇḍo gauḥ muṇḍo gauḥ" iti | na caikarūpaṃ kiñcidapi vastu lāke dṛṣṭa- caram, na ca tṛṇāderjvalanādivadabhedo bhedopamardī dṛśyata iti na vastuvirodhaḥ, mṛtsuvarṇagavāśvādyātmanāva-sthitasyaiva ghaṭamukuṭakhaṇḍabaḍabādyātmanā cāvasthānāt | na cābhinnasya bhinnasya ca vastuno abhedo bhedaścaika evākāra itīśvarājñā | pratītatvādaikarūpyaṃ cet pratītatvādeva bhinnābhinnatvamiti dvairūpyamapyabhyupagamyatām | na hi viṣphāritākṣaḥ puruṣo ghaṭaśarāvakhaṇḍamuṇḍādiṣu vastuṣūpalabhyamāneṣu iyaṃ mṛt ayañca ghaṭaḥ, idaṃ gotvam iyaṃ vyaktiḥ, iti vivektuṃ śaknoti, api tu mṛdayaṃ ghaṭaḥ khaṇḍo gaurityeva pratyeti | anuvṛttibuddhibodhyaṃ kāraṇa-mākṛtiśca, vyāvṛttibuddhibodhyaṃ kāryaṃ vyaktiśceti vivinaktīti cet naivam; viviktākārānupalabdheḥ | na hi susūkṣmamapi nirīkṣamāṇaiḥ idamanuvartamānamidaṃ ca vyāvarttamānamiti puro’vasthite vastunyākārabheda upalabhyate |

yathā sampratipannaikye kāyrye viśeṣa caikatvabuddhirupajāyate; tathaiva sakāraṇe sasāmānye caikatvabuddhiraviśiṣṭo-pajāyate | evameva deśataḥ kālataścākārataścātyantavilakṣaṇeṣvapi vastuṣu tadevedamiti pratyabhijñā jāyate, ato dvayātmakameva vastu pratīyate iti kāryakāraṇayorjātivyaktayoścātyantabhedopapādanaṃ pratītiparāhatam | athocyetamṛdayaṃ ghaṭaḥ khaṇḍo gauritivat devo’haṃ manuṣyo’hamiti sāmānādhikaraṇyenaikyapratīterātmaśarīrayo- rapi bhinnābhinnatvaṃ syāt; ata idaṃ bhedābhedopapādanaṃ nijasadananihitahutavahajvālāyata iti, tadidamanākali-tabhedābhedasādhanasāmānādhikaraṇyatadarthayātātmyāvabodhavilasitam | tathā hi, abādhita eva pratyayaḥ sarvatrārthaṃ vyavasthāpayati | devādyātmābhimānastu ātmayāthātmyagocaraiḥ sarvaiḥ pramāṇairbādhyamāno rajjusarppādibuddhivannā-tmaśarīrayorabhedaṃ sādhayati | khaṇḍo gaurmuṇḍo gauriti sāmānādhikaraṇyasya na kenacit kkacidvādho dṛśyate, tasmānnātiprasaṅgaḥ |

ata eva jīvo’pi brahmaṇo nātyantabhinnaḥ, api tu brahmāṃśatvena bhinnābhinnaḥ | tatrābheda eva svā-bhāvikaḥ, bhedastvaupādhikaḥ | kathamavagamyata iti cet "tatvamasi" "nānyo’to’sti draṣṭā" "ayamātmā brahma" ityādibhiḥ śrutibhiḥ "brahmeme dyāvāpṛthivī" iti prakṛtya "brahma dāśā brahma dāsā brahmeme kitāvā uta | strī puṃsau brahmaṇo jātau striyo brahmota vā pumān" ityātharvaṇikānāṃ saṃhitopaniṣadi brahmasūkte abhedaśravaṇācca | "nityo nityānāṃ cetanaścetanānāmeko bahūnāṃ yo vidadhāti kāmān" "jñājñau dvāvajāvīśanīśau" "kriyāguṇai-rātmaguṇaiśca teṣāṃ saṃyogaheturaparo’pi dṛṣṭaḥ" "pradhānakṣetrajñapatirguṇeśaḥ saṃsāramokṣasthitibandhahetuḥ" "sa kāraṇaṃ karaṇādhipādhipaḥ" "tayoranyaḥ pippalaṃ svādvattyanaśnannanyo abhicākaśīti" "ya ātmani tiṣṭhan" "prājñenā- tmanā sampariṣvakto na bāhyaṃ kiñcana veda" "prājñenātmanā’nvārūḍhaḥ utsarjan yāti "tameva viditvātimṛtyu- meti" ityādibhirbhedaśravaṇācca jīvaparayorbhedābhedāvavaśyāśrayaṇīyau" tatra "brahma veda brahmaiva bhavati" ityādibhi-rmokṣadaśāyāṃ jīvasya brahmasvarūpāpattivyapadeśāt | "yatra tvasya sarvamātmaivābhūttatkena kaṃ paśyet" iti tadānīṃ bhedeneśvaradarśananiṣedhāccābhedaḥ svābhāvika ityavagamyate |

nanu ca "so’śnute sarvān kāmān-saha brahmaṇā vipaścitā" iti sahaśrutyā tadānīmapi bhedaḥ pratīyate | vakṣyati ca "jagadvayāpāravarjaṃ prakaraṇādasannihitatvācca" "bhogamātrasāmyaliṅgācca" iti | naitadevam, "nānyo-’to’sti draṣṭā" ityādiśrutiśatairātmabhedapratiṣedhāt, "so’śrute sarvān kāmān saha brahmaṇā vipaścitā" iti sarvaiḥ kāmaiḥ saha brahmāśnute savarguṇānvitaṃ brahmā’śnute ityuktaṃ bhavati, anyathā brahmaṇā sahetyaprādhānyaṃ brahmaṇaḥ prasajyeta | "jagadvayāpāravarjamityatra muktasya bhedenāvasthāne satyaiśvaryasyanyūnatāprasaṅgo vakṣyate, anyathā "sampadyāvirbhāvaḥ svena śabdāt" ityādibhirvirodhāt |

tasmādabheda eva svābhāvikaḥ | bhedastu jīvānāṃ parasmādvrahmaṇaḥ parasparañca buddhīndriyadehopādhikṛtaḥ | yadyapi brahmaniravayavaṃ sarvagatañca tathāpyākāśa iva ghaṭādinā buddhyādyupādhinā brahmaṇyapi bhedassambhavatyeva | na ca bhinne brahmaṇi buddhayādyupādhisaṃyogaḥ, buddhayādyupādhisaṃyogādvrahmaṇi bheda itītaretarāśrayatvam; upādhesta-tsaṃyogasya ca karmakṛtatvāt tatpravāhasya cānāditvāt | etaduktaṃ bhavati-pūrvakarmasambaddhājjīvātsvasambaddha evopādhirutpadyate, tadyuktātkarma, evaṃ bījāṅkuranyāyena karmopādhisambandhasyānāditvānna doṣa iti | ato jīvānāṃparasparaṃ brahmaṇā cābheda eva svābhāvikaḥ | bhedastvaupādhikaḥ | upādhīnāṃ punaḥ parasparaṃ brahmaṇā cābheda- vat bhedo’pi svābhāvikaḥ, upādhīnāmupādhyantarābhāvāttadabhyupagame anavasthānācca, ato jīvakarmānurūpaṃ

brahmaṇo bhinnābhinnasvabhāvā evopādhaya utpadyanta iti ||

atrocyate,-advitīyasacci-dānandabrahmadhyānaviṣayavidhiparaṃ vedāntavākyajātamiti vedāntavākyai- rabhedaḥ pratīyate | bhedāvalambibhiḥ karma-śāstraiḥ pratyakṣādibhiśca bhedaḥ pratīyate | bhedābhedayoḥ parasparavirodhāt anādyavidyāmūlatayāpi bhedapratītyupapattera- bheda eva paramārthaṃ ityuktam | tatra yaduktam-bhedābhedayorubhayorapi pratītisiddhatvānna virodha iti | tadayuktam; kasmāccitkasyacidvilakṣaṇatvaṃ hi tasmāttasya bhedaḥ | tadviparī-tatvañcābhedaḥ | tayostathābhāvātathābhāvarūpayorekatra sambhavamanunmattaḥ ko bravīti |

kāraṇātmanā jātyātmanā cābhedaḥ, kāryātmanā vyaktayātmanā ca bheda ityākārabhedādavirodha iti cet na;; vikalpāsahatvāt | ākārabhedādavirodhaṃ vadataḥ kimekasminnākāre bhedaḥ? ākārāntare cābheda itya-bhiprāyaḥ? utākāradvayayogavastugatāvubhāvapi? iti | pūrvasmin kalpe vyaktigato bhedaḥ jātigataścābheda iti naikasya dvayātmakatā | jātirvyaktiriti caikameva vastviti cet tarhyākārabhedādavirodhaḥ parityaktaḥ syāt | ekasmiṃśca vilakṣaṇatvatadviparyayau viruddhāvityuktam | dvitīye tu kalpe anyonyavilakṣaṇamākāradvayamaprati- pannañca tadāśraya bhūtaṃ vastviti | tṛtīyābhyupagame’pi trayāṇāmanyonyavailakṣaṇyamevopapāditaṃ syāt; na punara- bhedaḥ | ākāradvayaniruhyamāṇaravirodhaṃ tadāśrayabhūte vastuni bhinnābhinnatvamiti cet svasmādvilakṣaṇaṃ svā-śrayamākāradvayaṃ svasmin viruddhadharmadvayasamāveśanirvāhakaṃ kathaṃ bhavet? | avilakṣaṇaṃ tu kathantarām? ākā-radvayatadvatośca dvayātmakatvābhyupagame nirvāhakāntarāpekṣayā’navasthā syāt | na ca sampratipannaikyavyaktipratī-tivat sasāmānye’pi vastunyekarūpā pratītirupajāyate | yataḥ idamitthamiti savartra prakāraprakāritayaiva sarvā pratītiḥ | tatra prakārāmśo jātiḥ, prakāryaṃśo vyaktiriti naikākārā pratītiḥ |

ata eva jīvasyāpi brahmaṇo bhinnābhinnatvaṃ na sambhavati | tasmādabhedasyānanyathāsiddhaśāstramūla- tvādanādyavidyāmūla eva bhedapratyayaḥ | nanvevaṃ brahmaṇa evājñatvam tanmūlāśca janmajarāmaraṇādayo doṣāḥ prādu- ṣyuḥ | tataśca "yaḥ sarvajñaḥ sarvavit" "eṣa ātmā’pahataṣāṣmā" ityādīni śāstrāṇi bādhyeran | naivam ajñā-nādidoṣānāmaparamārthatvāt | bhavatastūpādhibrahmavyatiriktaṃ vastvantaramanabhyupagacchato brahmaṇyevopādhisaṃsarga-statkṛtāśca jīvatvājñatvādayo doṣāḥ paramārthata eya bhaveyuḥ | na hi brahmaṇi niravayave acchedye sambadhyamānā upādhayastacchittvā bhittvā vā sambadhyante, api tu brahmasvarūpe saṃyujya tasminneva svakāryāṇi kurvanti ||

yadi manvīta-upādhyupahitaṃ brahma jīvaḥ, sa cāṇuparimāṇaḥ, aṇutvañcāvacchedakasya manaso’ṇutvāt, sa cāvacchedo’nādiḥ, evamupādhyupahite aṃśe sambadhyamānāḥ doṣā anupahite pare brahmaṇi na sambadhyanta iti | ayaṃ praṣṭavyaḥ, kimupādhinā chinno brahmakhaṇḍo’ṇurūpo jīvaḥ? utācchinna evāṇurūpopādhisaṃyukto brahmaprade-śaviśeṣaḥ? utopādhisaṃyuktaṃ brahmasvarūpam? ayopi#ādhasaṃyuktaṃ cetanāntaram? athopādhireva? iti | acchedya-tvādvrahmaṇaḥ prathamaḥ kalpo na kalpate | ādimattvaṃ ca jīvasya syāt | ekasya sato dvaidhīkaraṇaṃ hi chedanam | dvitīye tu kalpe brahmaṇa eva pradeśaviśeṣa upādhisambandhādaupādhikāḥ sarve doṣā-stasyaiva syuḥ | upādhau gaccha-tyupādhinā svasaṃyuktabrahmapradeśākarṣaṇāyogādanukṣaṇamupādhisaṃyuktabrahmapradeśabhedāt kṣaṇe kṣaṇe bandhamokṣau ca syātām | ākarṣaṇe cācchinnatvātkṛtsnasya brahmaṇa ākarṣaṇaṃ syāt | niraṃśasya vyapina ākarṣaṇaṃ na sambhava-tīti cet; tarhi upādhireva gacchatīti pūrvokta eva doṣaḥ syāt | acchinnabrahmapradeśeṣu sarvopādhisaṃsarge sarveṣāṃ ca jīvānāṃ brahmaṇa eva pradeśatvenaikatvena pratisandhānaṃ syāt | pradeśabhedādapratisandhāne caikasyāpi svopādhau

gacchati pratisandhānaṃ na syāt | tṛtīye tu kalpe brahmasvarūpasyaivopādhisambandhena jīvatvapātāt tadatiriktā-nupahitabrahmāsiddhiḥ syāt | sarvoṣu ca deheṣveka eva jīva syāt | turīyetu kalpe brahmaṇaśe’nya eva jīva iti jīvabhedasyaupādhikatvaṃ parityaktaṃ syāt | carame cārvākapakṣa eva parigṛhītaḥ syāt |

tasmādabhedaśāstrabalena kṛtsnasya bhedasyāvidyābhūlatvamevābhyupagantavyam | ataḥ pravṛttinivṛttiprayo-janaparatayaiva śāstrasya prāmāṇye’pi dhyānavidhiśeṣatayā vedāntavākyānāṃ brahmasvarūpe prāmāṇyamupapannamiti || tadapyayuktam-dhyānavidhiśeṣatve’pi vedāntavākyānāmarthasatyatve prāmāṇyāyogāt | etaduktaṃ bhavati, brahma-svarūpagocarāṇi vākyāni kiṃ dhyānavidhinaikavākyatāmāpannāni brahmasvarūpe prāmāṇyaṃ pratipadyante? uta svatantrāṇyeva? | ekavākyatve dhyānavidhiparatvena brahmasvarūpe tātparyaṃ na sambhavati, bhinnavākyatve pravṛtti-nivṛttiprayojanavirahādanavavodhakatvameva | na ca vācyam dhyānaṃ nāma smṛtisantatirūpam | tacca smarttavyaikani-rūpaṇīyamiti dhyānavidheḥ smarttavyaviśeṣākāṅkṣāyām "idaṃ sarvaṃ yadayamātmā" "brahma sarvānubhūḥ "satyaṃ jñāna-manantaṃ brahma" ityādīni brahmasvarūpatadviśeṣādīni samarpayanti | tenaikavākyatāmāpannānyarthasadbhāve pramāṇa- miti, dhyānavidheḥ smarttavyaviśeṣāpekṣatve’pi "nāma brahma" ityādidṛṣṭividhivadasatyenāpyarthaviśeṣeṇa dhyāna-nivṛttyupapatteḥ dhyeyasatyatvānapekṣaṇāt | ato vedāntavākyānāṃ pravṛttinivṛttiprayojanavidhuratvāt dhyānavidhi-śeṣatve’pi dhyeyaviśeṣasvarūpasamarpaṇamātraparyavasānāt svātantr#e’pi bālāturādyupacchandanavākyavat jñāna-mātreṇaiva puruṣārthaparyyantatāsiddheśca pariniṣpannavastusatyatāgocatvābhāvāt brahmaṇaḥ śāstra-pramāṇakatvaṃ na sambhavatīti prāptam ||

tatra pratipadyate-"tattu samanvayāt" iti | samanvayaḥ- samyaganvayaḥ, puruṣārthatayā’nvaya ityarthaḥ | para-mapuruṣārthabhūtasyānavadhikātiśayānandasvarūpasya brahmaṇo’bhidheyatayānvayāt, tat-śāstrapramāṇakatvaṃ sidhya-tyevetyarthaḥ | nirastanikhiladoṣaniratiśayānandasvarūpatayā paramaprāpyaṃ brahma bodhayan vedāntavākyagaṇaḥ pravṛ-ttinivṛtti-paratāvirahānna prayojanaparyavasāyīti bruvāṇo rājakulavāsinaḥ puruṣasya kauleyakakulānanu prave- śena prayojanaśūnyatāṃ vrūte | etaduktaṃ bhavati-anādikarmarūpāvidyāveṣṭanatirohitaparāvaratattvayāthatmyasvarūpā-vabodhānāṃ devāsuragandharvasiddhavidyādharakinnarakimpuruṣayakṣarākṣasapiśācamanujapaśuśakunisarīsṛpavṛkṣagulmala-tādūrvādīnāṃ strīpunnapuṃsakabhedabhinnānāṃ kṣetrajñānāṃ vyavasthitadhārakapoṣaka bhogyaviśeṣāṇāṃ muktānāṃ svasya cāviśeṣeṇānubhavasambhave svarūparūpaguṇavibhavaceṣṭitairanavadhikātiśayānandajanakaṃ paraṃ brahmāstīti bodhayadeva vākyaṃ prayojanaparyavasāyi | pravṛttinivṛttiniṣṭhantu yāvatpuruṣārthānvayabodhaṃ na prayojanaparyavasāyi |

evambhūtaṃ brahma kathaṃ prāpyata ityapekṣāyāṃ "brahma vidāpnoti param" "ātmānameva lokamupāsīta" iti vedanādiśabdairupāsanaṃ brahmaprāptyupāya-tayā vidhīyate | yathā svaveśmani nidhirastīti vākyena nidhisadbhāvaṃ jñātvā tṛptassan paścāttadupādāne ca prayatate, yathā ca kaścidrājakumāro bālakrīḍāsakto narendrabhavanānni-ṣkrānto mārgādbhraṣṭo naṣṭa iti rājñā vijñātaḥ svayañcājñātapitṛkaḥ kenacit dvijavaryeṇa varddhato’dhigatavedaśāstraḥ ṣoḍaśavarṣaḥ sarvakalpayāṇaguṇākarastiṣṭhan "pitā te sarvalokādhipatirgāmbhīryyaudāyyarvātsalyasamauśīlya-śauryavīryyaparākramādiguṇasampanna-stvāmeva naṣṭaṃ putraṃ didṛkṣuḥ puravare tiṣṭhati" iti kenacidabhiyuktatamena prayuktaṃ vākyaṃ #ṛṇoti cet tadānīmevāhaṃ tāvat jīvataḥ putro matpitā ca sarvasampatsamṛddha iti niratiśayaharṣasama- nvito bhavati, rājā ca svaputraṃ jīvanta marogamatimanoharadarśanaṃ viditasakalavedyaṃ śrutvā avāptasamasta-

puruṣārtho bhavati | paścāttadupādāne ca prayatate | paścāntāvubhau saṅgacchete ceti |

yatpunaḥ pariniṣpanna vastugocarasya vākyasya tajjñānamātreṇāpi puruṣārthaparyavasānāt bālāturādyu-pacchandanavākyavannārtha sadbhāve prāmāṇyamiti | tadasat; arthasadbhāvābhāve niścite jñāto’pyarthaḥ puruṣārthāya na bhavati | bālāturādīnāmapyarthasadbhāvabhrāntyā harṣādyutpattiḥ, teṣāmeva tasminneva jñāne vidyamāne yadyarthābhāvani-ścayo jāyeta tatastadānīmeva harṣādayo nivartteran | aupaniṣadeṣvapi vākyeṣu brahmāstitvatātparyābhāvaniścaye brahmajñāne satyapi puruṣārthaparyyavasānaṃ na syāt |

ataḥ "yato vā imāni bhūtāni jāyante" ityādivākyaṃ nikhilajagadekakāraṇaṃ nirastanikhiladoṣagandhaṃ sārvajñyasatyasaṅkalpatvādyanantakalyāṇaguṇākaramanavadhikātiśayānandaṃ brahmāstīti bodhayatīti siddham ||

 

1.1.5

"yato vā imāni" ityādijagatkāraṇavādivākyapratipādyaṃ sarvajñaṃ sarvaśaktisamastaheyapratyanīkaka- lyāṇaguṇaikatānaṃ brahma jijñāsyamityuktam | idānīṃ jagatkāraṇavādivākyānāmānumānikapradhānādipratipā-danārnahatocyate- īkṣaternāśabdamityādinā |

1.1.5 īkṣaternāśabdam || 5 ||

1.1.5

idamāmnāyate chāndogye-"sadeva somyedamagra āsīdekamevādvitīyam | tadaikṣata bahu syāṃ

1.1.5

 

prajāyeyeti tattejo’sṛjata" ityādi | tatra sandehaḥ, kiṃ sacchabdavācyaṃ jagatkāraṇaṃ paroktamānumānikaṃ pradhānam ?

1.1.5

 

utoktalakṣaṇaṃ brahma ? iti | kiṃ prāptam ? pradhānamiti | kutaḥ ? "sadeva somyedamagra āsīdekamevādvitīyam" itīdaṃśabdavācyasya cetanabhogyabhūtasya sattvarajastamomayasya viyadādinānārūpavikārāvasthasya vastunaḥ kā-raṇāvasthāṃ vadati, kāraṇabhūtadravyasyāvasthāntarāpattireva hi kāryatā, ato yaddravyaṃ yatsvabhāvaṃ ca kāryāvastham; tatsvabhāvaṃ tadeva dravyaṃ kāraṇāvastham | sattvādimayaṃ ca kāryamiti guṇasāmyāvasthaṃ pradhānameva hi kāraṇam |

1.1.5

 

tadevopasaṃhṛtasakalaviśeṣaṃ sanmātramiti "sadeva somyedamagra āsīdekamevādvitīyam" ityabhidhīyate | tata eva ca kāyarkāraṇayorananyatvam, tathā satyevaikavijñānena sarvavijñānapratijñopapattiḥ | anyathā "yathā somyaikena mṛtpi-ṇḍena" ityādimṛtpiṇḍatatkāryadṛṣṭāntadārṣṭāntikayorvairūpyaṃ ceti jagatkāraṇavādivākyena maharṣiṇā kapilenoktaṃ pradhānameva pratipādyate | pratijñādṛṣṭāntarūpeṇānumānaveṣameva cedaṃ vākyamiti sacchabdavācyamānumānikameva-

ityevaṃprāpte’bhidhīyate-īkṣaternāśabdamiti | yasmin śabda eva pramāṇaṃ na bhavati tadaśabdam | ānumānikam,

1.1.5

 

pradhānamityarthaḥ | na tajjagatkāraṇavādivākyapratipādyam | kutaḥ ? īkṣateḥ-sacchabdavācyasambandhivyāpāraviśe-ṣābhidhāyina īkṣaterdhātoḥ śravaṇāt | "tadaikṣata bahu syāṃ prajāyeya" iti īkṣaṇakriyāyogaścācetane pradhāne na

1.1.5

 

sambhavati, ata īdṛśekṣaṇakṣamaścetanaviśeṣassarvajñaḥ sarvaśaktiḥ puruṣottamaḥ sacchabdābidheyaḥ | tathā ca sarveṣveva sṛṣṭiprakaraṇeṣvīkṣāpūrvikaiva sṛṣṭiḥ pratīyate "sa īkṣata lokānnu sṛjā iti sa imāṃllokānasṛjata" "sa īkṣāñcakre sa prāṇamasṛjata" ityādiṣu | nanu ca kāryānuguṇenaiva kāraṇena bhavitavyam | satyam, sarvakāryānuguṇa eva

1.1.5

 

sarvajñaḥ sarvaśaktiḥ satyasaṅkalpaḥ puruṣottamaḥ sūkṣmacidacidvastuśarīrakaḥ | yathāha "parā’sya śaktirvividhaiva śrūyate svābhāvikī jñānabalakriyā ca" "yaḥ sarvajñaḥ sarvavidyasya jñānamayaṃ tapaḥ" "yasyāvyaktaṃ śarīraṃ yasyākṣaraṃ śarīraṃ yasya mṛtyuḥ śarīram-eṣa sarvabhūtāntarātmā" iti | tadetat "na vilakṣaṇatvāt" ityādiṣu pratipādayiṣyate | atra sṛṣṭivākyāni na pradhānapratipādanayogyānītyucyate | vastuvirodhastu tatraiva parihariṣyate | yattūktampratijñā-dṛṣṭāntayogādanumānarūpamevedaṃ vākyamiti | tadasat, hetvanupādanāt | "yenāśrutaṃ śrutam" ityekavijñānena sarva-vijñāne pratipipādayiṣite sarvātmanā tadasambhavaṃ manvānasya tatsambhavamātrapradarśanāya hi dṛṣṭāntopādānam | īkṣatyādiśravaṇādeva hyanumānagandhābhāvo’vagataḥ |

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atha syāt-na cetanagataṃ mukhyamīkṣaṇamihocyate, api tu pradhānagataṃ gauṇamīkṣaṇam "tatteja aikṣata-tā āpa aikṣanta" iti gauṇekṣaṇasāhacaryāt | bhavati cācetaneṣvapi cetanadharmopacāraḥ | yathā "vṛṣṭipratīkṣāḥ śālayaḥ" "varṣeṇa bījaṃ pratisañjaharṣa" iti | ato gauṇamīkṣaṇamitīmāmāśaṅkāmanubhāṣya pratiharati -

1.1.6 gauṇaścennātmaśabdāt || 6 ||

1.1.6

yaduktam-gauṇekṣaṇasāhacaryāt sato’pīkṣaṇavyapadeśaḥ sagarniyatapūrvāvasthābhiprāyo gauṇa iti | tanna "aitadātmya-

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midaṃ sarvaṃ tatsatyaṃ sa ātmā" iti sacchabdapratipāditasya ātmaśabdena vyapadeśāt | etaduktaṃ bhavati "aitadā-tmyamidaṃ sarvam sa ātmā" iti cetanācetanaprapañcoddeśena sata ātmatvopadeśo’yaṃ nācetane pradhāne saṅgacchata iti, atastejobannānāmapi paramātmaivātmati tejaḥprabhṛtayo’pi śabdāḥ paramātmana eva vācakāḥ | tathā hi "hantā’hamimāstisro devatā anena jīvenātmanā’nupraviśya nāmarūpe vyākaraṇāni" iti paramātmānupraveśādeva

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tejaḥprabhṛtīnāṃ vastutvaṃ tattannāmabhāktavaṃ ceti "tatteja aikṣata-tā āpa aikṣanta" ityapi mukhya evekṣaṇavyapadeśaḥ, ataḥ sāhacaryādapi "tadaikṣata" ityatra gauṇatvāśaṅkā dūrotsāriteti sūtrābhiprāyaḥ || itaśca na pradhānaṃ sacchabda-pratipādyam |

1.1.7 tanniṣṭhasya

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mumukṣoḥ śvetaketoḥ "tattvamasi" iti sadātmakatvānusandhānamupadiśya tanniṣṭhasya "tasya tāvadeva ciraṃ yāvanna

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vimokṣye atha sampatsye" iti śarīrapātamātrāntarāyo brahmasampattilakṣaṇo mokṣa ityupadiśati | yadi ca pradhāna-macetanaṃ kāraṇamupadiśyeta; tadā tadātmakatvānusandhānasya mokṣasādhanatvopadeśo nopapadyate "yathā kraturasmin loke puruṣo bhavati tathetaḥ pretya bhavati" iti tanniṣṭhasyācetanasampattireva syāt | na ca mātāpitṛsahasrebhyo’pi

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vatsalataraṃ śāstramevaṃvidhatāpatrayābhihatihetubhūtāmacitsampattimupadiśati | pradhānakāraṇāvādino’pi hi pra-dhānaniṣṭhasya mokṣaṃ nābhyupagacchanti || itaśca na pradhānam -

1.1.8 heyatvāvacanācca || 8 ||

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yadi pradhānameva kāraṇaṃ sacchabdābhihitaṃ bhavet tadā mumukṣoḥ śvetaketostadātmakatvaṃ mokṣavirodhitvā-ddheyatvenaivopadeśyaṃ syāt | na ca tatkriyate, pratyuta upādeyatvenaiva "tattvamasi" "tasya tāvadeva ciram" ityu-padiśyate || itaśca na pradhānam -

1.1.9 pratijñāvirodhāt || 9 ||

1.1.9

pradhānakāraṇatve pratijñāvirodhaśca bhavati | vākyopakrame hyekavijñānena sarvavijñānaṃ pratijñātam | tacca kārya-kāraṇayorananyatvena kāraṇabhūtasadvijñānāttatkāryabhūtacetanācetanaprapañcasya jñātatayaivopapādanīyam |

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tattu pradhā-nakāraṇatve cetanavargasya pradhānakāryatvābhāvāt pradhānavijñānena cetanavargavijñānāsiddherviruddhayate || itaśca na pradhānam -

1.1.10 svāpyayāt || 10 ||

1.1.10

tadeva sacchabdavācyaṃ prakṛtyāha "svapnāntaṃ me samomya vijānīhīti yatraitatpuruṣaḥ svapiti nāma satā somya tadā sampanno bhavati svamapīto bhavati tasmādenaṃ svapitītyācakṣate svaṃ hyapīto bhavati" iti suṣuptaṃ jīvaṃ satā

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sampannaṃ, svamapītaḥ-svasmin pralīna iti vyapadiśati | pralayaśca-svakāraṇe layaḥ | na cācetanaṃ pradhānaṃ cetanasya jīvasya kāraṇaṃ bhavitumarhati | svamapīto bhavati ātmānameva jīvo’pīto bhavatītyarthaḥ | cidvastuśarīrakaṃ tadātmabhūtaṃ brahmaiva jīvaśabdenābhidhīyata iti nāmarūpavyākaraṇaśrutyoktam | tajjīvaśabdābhidheyaṃ brahma suṣupti-kāle’pi pralayakāliva nāmarūpapariṣvaṅgābhāvāt kevalasacchabdābhidheyamiti "satā somya tadā sampanno bhavati svamapīto bhavati ityucyate | tathā samānaprakaraṇe nāmarūpapariṣvaṅgābhāvena prājñenaiva pariṣvaṅgāt "prājñe-nātmanā sampariṣvakto na bāhyaṃ kiñcana veda nāntaram" ityucyate | āmokṣājjīvasya nāmarūpapariṣvaṅgādeva

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hi svavyatiriktaviṣayajñānodayaḥ | suṣuptikāle hi nāmarūpe vihāya satā sampariṣvaktaḥ punarapi jāgaradaśāyāṃ nāmarūpe pariṣvajya tannāmarūpo bhavatīti śrutyantare spaṣṭamabhidhīyate "yadvā suptaḥ svapnaṃ na kathañcana paśyati atha hāsmin prāṇa evaikadhā bhavati" tasmādvā ātmanaḥ prāṇā yathāyatanaṃ vipratiṣṭhante" tathā "ta iha vyāghro vā siṃho vā vṛko vā varāho vā daṃśo vā maśako vā yadyadbhavanti tathā bhavanti" iti | tathā suṣuptaṃ jīvaṃ "prājñe-

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nātmanā sampariṣvaktaḥ" iti ca vadati | tasmātsacchabdavācyaḥ paraṃ brahma sarvajñaḥ parameśvaraḥ puruṣottama eva | tadāha vṛttikāraḥ "satā somya tadā sampanno bhavatīti, sampattyasampattibhyāmetadadhyavasīyate "prājñenātmanā sampari-ṣvakta" iti cāheti || itaśca na pradhānam -

1.1.11 gatisāmānyāt || 11 ||

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"ātmā vā idameka evāgra āsīnnānyat kiñcana miṣat | sa īkṣata lokānnu sṛjā iti sa imāṃllokā-nasṛjata" "tasmādvā etasmādātmana ākāśassambhūtaḥ | ākāśādvāyuḥ | vāyoragniḥ | agnerāpaḥ | adybhaḥ pṛthivī" "tasya ha vā etasya mahato bhūtasya niśvasitametadyadṛgvedaḥ" ityādisṛṣṭivākyānāṃ yā gatiḥ-pravṛttiḥ, tatsā-mānyāt tatsamānārthatvādasya; teṣu ca sarveṣu sarveśvaraḥ kāraṇamavagamyate | tasmādatrāpi sarveśvara eva kāraṇamiti niścīyate ||

1.1.12 śrutatvācca || 12 ||

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śrutameva hyasyāmupaniṣadi asya sacchabdavācyasya ātmatvena nāmarūpayorvyākataॅtvaṃ sarvajñatvaṃ sarvaśaktitvaṃ sarvādhāratvamapahatapāpmatvādikaṃ satyakāmatvaṃ satyasaṅkalpatvañca "anena jīvenātmanā’nupraviśya nāmarūpe vyākaravāṇi" "sanmūlāḥ somyemāḥ sarvāḥ prajāḥ sadāyatanāḥ satpratiṣṭhāḥ" "aitadātmyamidaṃ sarvaṃ tatsatyaṃ sa ātmā" "yaccāsyehāsti yacca nāsti sarvaṃ tadasmin samāhitam | tasminkāmāḥ samāhitāḥ" eṣa ātmā’pa-hatapāpmā vijaro vimṛtyurviśoko’vijaghatso’pipāsassatyakāmassatyasaṅkalpaḥ" iti | tathā ca śrutyantarāṇi

1.1.12

 

"na tasya kaścitpatirasti loke na ceśitā naiva ca tasya liṅgam | sa kāraṇaṃ kāraṇādhipādhipo na cāsya kaści-jjanitā na cādhipaḥ" sarvāṇi rūpāṇi vicitya dhīro nāmāni kṛtvā’bhivadan yadāste" "antaḥ praviṣṭaḥ śāstā janānāṃ sarvātmā" "viśvātmānaṃ parāyaṇam" "patiṃ viśvasyātmeśvaram" "yacca kiñcijjagatyasmin dṛśyate śrūya-te’pi vā | antarbahiśca tatsarvaṃ vyāpya nārāyaṇaḥ sthitaḥ" "eṣa sarvabhūtāntarātmā’pahatapāpmā divyo deva eko nārāyaṇaḥ" ityādīni | tasmājjagatkāraṇavādivākyaṃ na pradhānādipratipādanayogyam, ataḥ sarvajñassarvaśakti-ssarveśvareśvaro nirastanikhiladoṣagandho’navadhikātiśayāsaṅkhayeyakalyāṇaguṇagaṇaughamahārṇavaḥ puruṣottamo nārā-yaṇa eva nikhilajagadekakāraṇaṃ jijñāsyaṃ brahmeti sthitam |

ata eva nirviśeṣacinmātrabrahmavādopi sūtrakāreṇābhiḥ śrutibhinirrasto veditavyaḥ, pāramārthikamukhyekṣaṇā-

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diguṇayogi jijñāsyaṃ brahmeti sthāpanāt | nirviśeṣavāde hi sākṣitvamapyapāramārthikaṃ vedāntavedyaṃ brahma ji-jñāsyatayā pratijñātam, tacca cetanamiti "īkṣaternāśabdam" ityādibhissūtraiḥ pratipādyate | cetanatvaṃ nāma cai-tanyaguṇayogaḥ | ata īkṣaṇaguṇavirahiṇaḥ pradhānatulyatvameva | kiñca nirviśeṣaprakāśamātrabrahmavāde tasya pra-kāśatvamapi durupapādam | prakāśo hi nāma svasya parasya ca vyavahārayogyatāmāpādayan vastuviśeṣaḥ | nirvi-śeṣasya vastunastadubhayarūpatvābhāvādghaṭādivadacittvameva | tadubhayarūpatvābhāve’pi tatkṣamatvamastīti cet tanna, tatkṣamatvaṃ hi tatsāmarthyameva | sāmarthyaguṇayogo hi nirviśeṣavādaḥ parityaktaḥ syāt | atha śrutiprāmāṇyāda-

1.1.12

 

yameko viśeṣo’bhyupagamyata iti cet, hanta tarhi tata eva sarvajñatā, sarvaśaktitvam, sarveśvareśvaratvaṃ, sarvaka-lyāṇaguṇākaratvam, sakalaheyapratyanīkatetyādayaḥ sarve’bhyupagantavyāḥ | śaktimattvaṃ ca kāryaviśeṣānuguṇatvam; tacca kāryaviśeṣaikanirūpaṇīyam | kāryaviśeṣasya niṣpramāṇakatve tadekanirūpaṇīye śaktimattvamapi niṣpramā- ṇakaṃ syāt | kiñca nirviśeṣavastuvādino vastutvamapi niṣpramāṇam | pratyakṣānumānāgamasvānubhavāḥ savi-śeṣagocarā iti pūrvamevoktam | tasmādvicitracetanācetanātmakajagadrūpeṇa "bahu syā"mitīkṣaṇakṣamaḥ puruṣottama eva jijñāsya iti siddham ||

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evaṃ jijñāsitasya brahmaṇaścetanabhogyabhūtajaḍarūpasattvarajastamomayapradhānādvayāvṛttiruktā, idānīṃ karmavaśyāt triguṇātmakaprakṛtisaṃsarganimittanānāvidhānantaduḥkhasāgaranimajjanenāśuddhācchuddhācca pratyagātmano’nyanni-khilaheyapratyanīkaniratiśayānandaṃ brahmeti pratipādyate |

1.1.13 ānandamayo ’bhyāsāt || 13 ||

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taittirīyā adhīyate "sa vā eṣa puruṣo’nnarasamayaḥ" iti prakṛtya "tasmādvā etasmā-dvijñānamayāt | anyo’ntara ātmā’’nandamayaḥ" iti | tatra sandehaḥ, kimayamānandamayo bandhamokṣabhāginaḥ pratyagātmano jīvaśabdābhilapanīyādanyaḥ paramātmā; uta sa eva ? iti | kiṃ yuktam ? pratyagātmeti | kutaḥ ? "tasyaiṣa eva śārīra ātmā" ityānandamayasya śārīratvaśravaṇāt; śārīro hi śarīrasambandhī jīvātmā |

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nanu ca jagatkāraṇatayā pratipāditasya brahmaṇaḥ sukhapratipattyarthamannamayādīnanukramya tadeva jagatkāraṇamānandamaya ityupadiśati; jagatkāraṇañca "tadaikṣata" itīkṣaṇaśravaṇātsarvajñaḥ sarveśvara ityuktam | satyamuktam, sa tu jīvā-nnātiricyate | "anena

jīvenātmanā’nupraviśya" "tattvamasi śvetaketo" iti kāraṇatayā nirddiṣṭasya jīvasā-mānādhikaraṇyanirddeśāt | sāmānādhikaraṇyaṃ hyekatvapratipādanaparam; yathā "so’yaṃ devadattaḥ" ityādau | īkṣā-pūrvikā ca sṛṣṭiścetanasya jīvasyopapadyata eva, ataḥ "brahmavidāpnotiparam" iti jīvasyācitsaṃsargaviyuktaṃ

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svarūpaṃ prāpyatayopadiśyate | acidviyuktasvarūpasya lakṣaṇamidamucyate "satyaṃ jñāmanantaṃ brahma" iti | tadrūpa-prāptireva hi mokṣaḥ | "na ha vai saśarīrasya sataḥ priyāpriyayorapahatirasti | aśarīraṃ vāvasantaṃ na priyāpriye spṛśataḥ" iti | ato jīvasyāvidyāviyuktaṃ svarūpaṃ prāpyatayā prakrāntamānandamaya ityupadiśyate | tathā hi; śākhācandranyāyenātmasvarūpaṃ darśayitum "annamayaḥ puruṣaḥ" iti śarīraṃ prathamaṃ nirddiśya tadantarabhūtaṃ tasya dhārakaṃ pañcavṛttiprāṇam tasyāpyantarabhūtaṃ manaḥ tadantaramūtāṃ ca budiṃ​dha "prāṇamayo" "manomayo" "vijñānamayaḥ" iti tatra tatra budhyavataraṇakrameṇa nirddiśya sarvāntarabhūtaṃ jīvātmānam "anyo’ntara ātmā’’nandamayaḥ" ityupadiś-yāntarātmaparamparāṃ samāpayati, ato jīvātmasvarūpameva "brahmavidāpnoti" iti prakrāntaṃ brahma; tadevānandamaya ityupadiṣṭamiti niścīyate ||

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nanu ca "brahma pucchaṃ pratiṣṭhā" ityānandamayādanyadbrahmeti pratīyate | naivam; brahmaiva svasvabhāvaviśeṣeṇa puru-ṣavidhatvarūpitaṃ śiraḥpakṣapuccharūpeṇa vyapadiśyate | yathā’nnamayo deho’vayavī svasmādanatiriktaiḥ svāvayavaireva "tasyedameva śiraḥ" ityādinā śiraḥ pakṣapucchavattayā nidarśitaḥ, tathā’’nandamayaṃ brahmāpi svasmādanatiriktaiḥ priyādibhirnidarśitam, tatrāvayavatvena rūpitānāṃ priyamodapramodānandānāmāśrayatayā’khaṇḍarūpamānandamayaṃ "brahma pucchaṃ pratiṣṭhe"tyucyate | yadi cānandamayādanyadbrahmābhaviṣyat, "tasmādvā etasmādānandamayādanyo’ntara ātmā brahma ityapi niradaikṣyata, na caivaṃ nirddiśyate | etaduktaṃ bhavati; "brahmavidāpnoti param" iti prakrāntaṃ brahma "satyaṃ

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jñānamanantaṃ brahma" iti lakṣaṇatassakaletaravyāvṛttākāraṃ pratipādya tadeva "tasmādvā etasmādātmanaḥ" ityātma-śabedana dirddiśya tasya sarvāntaratvenātmatvaṃ vyañjayadvākyamannamayādiṣu tattadantaratayā ātmatvena nirdiṣṭān prāṇamayādīnatikramya "anyo’ntara ātmā’’nandamayaḥ" ityātmaśabdena nirdeśamānandamaye samāpayati | ata ātmaśabdena prakrāntaṃ brahmānandamaya iti niścīyata iti | nanu ca "brahma pucchaṃ pratiṣṭhā" ityuktavā "asanneva sa bhavati | asadbrahmeti veda cet | asti brahmeti cedveda | santamenaṃ tato viduḥ" iti brahmajñānājñānābhyāmātmanaḥ sadbhāvāsadbhāvau darśayati; nānandamayajñānājñānābhyām | nacānandamayasya priyamodādirūpeṇa sarvalokavi- ditasya sadbhāvāsadbhāvajñānāśaṅkā yuktā; ato nānandamayamadhikṛtyāyaṃ śloka udāhṛtaḥ, tasmādānandamayā-danyadbrahma | naivam; "idaṃ pucchaṃ pratiṣṭhā" "pṛthivī pucchaṃ pratiṣṭhā" "atharvāṅgirasaḥ pucchaṃ pratiṣṭhā" "mahaḥ pucchaṃ pratiṣṭhā" ityuktavā tatra tatrodāhṛtāḥ "annādvai prajāḥ prajāyante" ityādiślokā yathā na pucchamātrapratipādanaparāḥ, api tvannamayādipuruṣapratipādanaparāḥ, evamatrāpyānandamayasyāyam "asanneva" iti ślokaḥ, nānandamayavyatiriktasya pucchasya | ānandamayasyaiva brahmatve’pi priyamodādirūpeṇa rūpitasyāparicchinnānandasya sadbhāvāsadbhāvajñā-nāśaṅkā yuktaiva | pucchabrahmaṇo’pyaparicchinnānandatayaiva hyaprasiddhatā | śiraḥ prabhṛtyavayavitvābhāvādbrahmaṇo

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nānandamayo brahmeti cet; brahmaṇaḥ pucchatvapratiṣṭhātvābhāvātpucchamapi brahma na bhavet | athāvidyāparikalpitasya vastunastasyāśrayabhūtatvāt brahmaṇaḥ pucchaṃ pratiṣṭheti rūpaṇamātramityucyeta; hanta tarhi tasyāsukhādvayāvṛttasyā-nandamayasya brahmaṇaḥ priyaśirastvādirūpaṇaṃ bhaviṣyati | evañca "satyaṃ jñānamanantaṃ brahma" iti vikārāspada-jaḍaparicchinnavastvantaravyāvṛttasyāsukhādvayāvṛttirānandamaya ityupadiśyate | tataścākhaṇḍaikarasānandarūpe

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brahmaṇyānandamaya iti mayaṭ prāṇamaya iva svārthiko draṣṭavyaḥ | tasmādavidyāparikalpitavividhavicitradevā-dibhedabhinnasya jīvātmanaḥ svābhāvikaṃ rūpamakhaṇḍaikarasaṃ sukhaikatānamānandamaya ityucyata ityānandamayaḥ pratyagātmā ||

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evaṃ prāpte pracakṣmahe - ānandamayo’bhyāsāt | ānandamayaḥ paramātmā | kutaḥ ? abhyāsāt "saiṣānandasya

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mīmāṃsā bhavati" ityārabhya | "yato vāco nivartante" ityevamantena vākyena śataguṇitottarakrameṇa niratiśaya-

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daśāśirasko abhyasyamāna ānandaḥ anantaduḥkhamiśraparimitasukhalavabhāgini jīvātmanyasambhavannikhi-laheyapratyanīkaṃ kalyāṇaikatānaṃ sakaletaravilakṣaṇaṃ paramātmānameva svāśrayamāvedayati | yathāha "tasmādvā

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etasmādvijñānamayāt | anyo’ntara ātmā ānandamayaḥ" iti | vijñānamayo hi jīvaḥ, na buddhimātram, mayaṭ-pratyayena vyatirekapratīteḥ | prāṇamaye tvagatyā svārthakatā āśrīyate | iha tu tadvato jīvasya sambhavānnānarthakyaṃ nyāyyam | baddho muktaśca pratyagātmā jñātaivetyabhyadhiṣmahi | prāṇamayādau ca mayaḍarthasambhavo’nantarameva vakṣyate | kathaṃ tarhi vijñānamayaviṣayaśloke "vijñānaṃ yajñaṃ tanute" iti kevalavijñānaśabdopādānamupapadyate | jñāturevātmanaḥ svarūpamapi svaprakāśatayā vijñānamityucyata iti na doṣaḥ, jñānaikanirūpaṇīyatvācca jñātuḥ svarūpasya | sva-rūpanirūpaṇadharmaśabdā hi dharmamukhena dharmi svarūpamapi pratipādayanti, gavādiśabdavat | "kṛtyalyuṭo bahulam"

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kāṇvapāṭhagatasya paryāyasya sthāne "ya ātmani tiṣṭhan" iti paryāyamadhīyānā mādhyantināḥ kāṇvapāṭhagataṃ vijñānaśabdanirdi#eṣṭaṃ jīvātmeti sphuṭīkurvanti | vijñānamiti ca napuṃsakaliṅgaṃ vastutvābhiprāyam | tadevaṃ vi-jñānamayājjīvādanyastadantaraḥ paramātmā ānandamayaḥ | yadyapi "vijñānaṃ yajñaṃ tanute" iti ślokena jñānamātramevo-pādīyate, na jñātā; tathāpi "anyontara ātmā vijñānamayaḥ" iti tadvān jñātaivopadiśyate; yathā "annādvai prajāḥ prajāyante" ityatra śloke kevalānnopādāne’pi "sa vā eṣa puruṣo’nnarasamayaḥ" ityatra nānnamātraṃ nirdiṣṭam; api tu tanmayaḥ-tadvikāraḥ | etatsarvaṃ hṛdi nidhāya sūtrakāraḥ svayameva "bhedavyapadeśāt" ityantarameva vadati |

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yaduktaṃ jagatkāraṇatayā nirdiṣṭasya "anena jīvenātmanā’nupraviśya" "tattvamasi" iti ca jīvasāmānādhika-raṇyanirdeśājjagatkāraṇamapi jīvasvarūpānnātiricyata iti kṛtvā jīvasyaiva svarūpaṃ "brahmavidāpnoti param" iti prakrāntamasukhādvayāvṛttatvenānandamaya ityupadiśyata iti; tadayuktam, jīvasya cetanatve satyapi "tadaikṣata bahu syāṃ prajāyeyeti tattejo’sṛjata" iti svasaṅkalpapūrvakānantavicitrasṛṣṭiyogānupapatteḥ | śuddhāvasthasyāpi hi tasya sargādijagadvayāpārāsambhavo "jagadvayāpāravarjjam" "bhogamātrasāmyaliṅgāt" ityatropapādayiṣyate | kāraṇabhūtasya brahmaṇo jīvasvarūpatvānabhyupagame "anena jīvenātmanā" "tattvamasi" iti sāmānādhikaraṇyanirdeśaḥ kathamu-papadyata iti cet; kathaṃ vā nirastanikhiladoṣagandhasya satyasaṅkalpasya sarvajñasya sarvaśakteranavadhikātiśayā-saṅkhayeyakalyāṇaguṇagaṇasya sakalakāraṇabhūtasya brahmaṇaḥnānāvidhānantaduḥkhākarakarmādhīnacintitanimiṣi-tādisakalapravṛttijīvasvarūpatvam ? anyatarasya mithyātvenopapadyata iti cet; kasya bhoḥ ? kiṃ heyasambandhasya ? kiṃ vā heyapratyanīkakakalyāṇaikatānasvabhāvasya ?

heyapratyanīkakalyāṇaikatānasya brahmaṇo’nādyavidyāśrayatvena heyasambandhamithyāpratibhāso mithyārūpa iti cet; vipratiṣiddhamidamabhidhīyate, brahmaṇo heyapratyanīkakalyāṇai-

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katānatvamanādyayidyāśrayatvenānantaduḥkhaviṣayamithyāpratibhāsaśrayatvañceti | avidyāśrayatvaṃ tatkāryaduḥkhapra-tibhāsāśrayatvañcaiva hi heyasamabandhaḥ | tatsambandhitvaṃ tatpratyanīkatvañca viruddhameva | tathāpi tasya mithyā- tvānna virodha iti mā vocaḥ | mithyābhūtamaṣyapuruṣārtha eva; yannirasanāya sarve vedāntā ārabhyanta iti brūṣe | nirasanīyāpuruṣārthayogaśca heyapratyanīkakalyāṇaikatānatayā virudhyate | kiṃ kurmaḥ ? "yenāśrutaṃ śrutaṃ bhavati" ityekavijñānena sarvavijñānaṃ pratijñāya "sadeva somyedamagra āsīt" ityādinā nikhilajagadekakāraṇatām "tadaikṣata bahu syām" iti satyasaṅkalpatāñca brahmaṇaḥ pratipādya tasyaiva brahmaṇaḥ "tattvamasi" iti sāmānādhi-karaṇyenānantaduḥkhāśrayajīvaikyaṃ pratipāditam; tadanyathānupapattyā brahmaṇa evāvidyāśrayatvādi parikalpanīya-miti cet | śrutopapattaye’pyanupapannaṃ viruddhañca na kalpanīyam | atha heyasambandha eva pāramārthikaḥ, kalyā-ṇaikasvabhāvatā tu mithyābhūtā, hantaivaṃ tāpatrayābhihatacetanojjijīvayiṣayā pravṛttaṃ śāstram; tāpatrayābhiha- tireva tasya pāramārthikī, kalyāṇaikasvabhāvastu bhrāntiparikalpita iti bodhayatsamyagujjīvayati | athaita-ddoṣaparijihīrṣayā brahmaṇo nirviśeṣacinmātrasvarūpātiriktajīvatvaduḥkhitvādikaṃ satyasaṅkalpatvakalyāṇa-guṇākaratvajagatkāraṇatvādyapi mithyābhūtamiti kalpanīyamiti cet; aho bhavatāṃ vākyārthaparyālocana-

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kuśalatā | ekavijñānena sarvavijñānapratijñānaṃ sarvasya mithyātve sarvasya jñātavyasyābhāvānna setsyati | yathaika-vijñānaṃ paramārthaviṣayam, tadantargatañca tadā tajjñānena sarvavijñānamiti śakyate vaktum | na hi paramārthaśukti-kājñānena tadāśrayamaparamārtharajataṃ jñātaṃ bhavati | athocyeta-ekavijñānena sarvavijñānapratijñāyāḥ ayamarthaḥ-nirvi-śeṣavastumātrameva satyam, anyadasatyamiti | na tarhi "yenāśrutaṃ śrutaṃ bhavatyamataṃ matamavijñātaṃ vijñātam" iti śrūyate; yena śrutenāśrutamapi śrutaṃ bhavatīti hyasya vākyasyārthaḥ | kāraṇatayopalakṣitanirviśeṣavastumātrasyaiva sadbhāvaścetpratijñātaḥ, "yathā somyaikena mṛtpiṇḍena sarvaṃ mṛṇmayaṃ vijñātam" iti dṛṣṭānto’pi na ghaṭate | mṛtpi-ṇḍavijñānena hi tadvikārasya jñātatā nidaśirtā | tatrāpi vikārasyāsatyatābhipreteti cet; mṛdvikārasya rajju-sarpādivadasatyatvaṃ śuśrūṣorasiddhamiti pratijñātārthasambhāvanāpradarśanāya "yathā somya" iti prasiddhavadupanyāso na yujyate | na ca tattvamasyādivākyajanyajñānotpatteḥ prāgvikārajātasyāsatyatāmāpādayattarkānugṛhītamananu-gṛhītaṃ vā pramāṇamupalabhāmaha iti | ayamarthaḥ "tadananyatvamārambhaṇaśabdādibhyaḥ" ityatra vakṣyate | tathā "sadeva somyedamagra āsīdekamevādvitīyam" "tadaikṣata bahu syāṃ prajāyeyeti tattejo’sṛjata" "hantāhamimāstisro devatā anena jīvenātmanā’nupraviśya nāmarūpe vyākaravāṇi" "sanmūlāḥ somyemāḥ sarvāḥ prajāḥ sadāyatanāḥ satpratiṣṭhāḥ aitadātmyamidaṃ sarvam" ityādinā’sya jagataḥ sadātmakatā, sṛ#eṣṭeḥ pūrvakāle nāmarūpavibhāgaprahāṇam, jagadutpattau

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eva svabhāva iti na kaściddoṣa iti | tadidamasāram; sarveṣveva vākyeṣu padānāṃ vyutpattisiddhārthasaṃsargaviśeṣamātraṃ pratyāyyam, tatra samānādhikaraṇyavṛttānāmapi nīlādipadānāṃ nailyādiviśiṣṭa evārtho vyutpattisiddhaḥ padānta-rārthasaṃsṛṣṭo abhidhīyate | yathā nīlamutpalamānayetyukte nīlimādiviśiṣṭamevā’’nīyate, yathā ca, "bindhyā- ṭavyāṃ madamudito mātaṅgagaṇastiṣṭhati" iti padadvayāvagataviśeṣaṇaviśiṣṭa evārthaḥ pratīyate | evaṃ vedāntavākye-ṣvapi samānādhikaraṇanirdeśeṣu tattadviśeṣaṇaviśiṣṭameva brahmapratipattavyam | na ca viśeṣaṇavivakṣāyāmitaravi-śiṣṭākāraṃ vastu anyena viśeṣṭavyam; api tu sarvairviśeṣaṇaiḥ svarūpameva viśeṣyam |

tathā hi- "bhinnapravṛttinimittānāṃ śabdānāmekasminnarthe vṛttiḥ sāmānādhikaraṇyam" | anvayena nivṛttyā vā padāntarapratipādyākārāntarayuktatayā tasyaiva vastunaḥ padāntarapratipādyatvaṃ sāmānādhikaraṇyakāryam | yathā "deva-dattaḥ śyāmo

yuvā lohitākṣo’dīno’kṛpaṇo’navadyaḥ iti | yatra tvekasmin vastuni samanvayāyogyaṃ viśeṣaṇadvayaṃ

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samānādhikaraṇapadanirdiṣṭam, tatrāpyanyataratpadamamukhyavṛttamāśrīyate, na dvayam; yathā "gaurvāhīkaḥ" iti | nī-lotpalādiṣu tu viśeṣaṇadvayānvayāvirodhādekamevobhayaviśiṣṭaṃ pratipādyate | atha manuṣe-ekaviśeṣaṇaprati-sambandhitvena nirūpyamāṇaṃ viśeṣaṇāntarapratisambandhitvādvilakṣaṇamiti ghaṭapaṭayorivaikavibhaktinirdeśe apyaikyapratipādanāsambhavātsamānādhikaraṇaśabdasya na viśiṣṭapratipādanaparatvam, api tu viśeṣaṇamukhena svarūpamupasthāpya tadaikyapratipādanaparatvameveti | syādetadevam; yadi viśeṣaṇadvayapratisambandhitvamātramevaikyaṃ nirundhyāt | na caitadasti; ekasmin dharmiṇyupasaṃharttumayogyadharmadvayaviśiṣṭatvameva hyekatvaṃ niruṇaddhi | ayo-gyatā ca pramāṇāntarasiddhā ghaṭatvapaṭatvayoḥ | "nīlamutpalam" ityādi#uṣu tu daṇḍitvakuṇḍalitvavadrūpavattvarasa-

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vattvagandhavattvādivacca virodho nopalabhyate | na kevalamavirodha eva; pravṛttinimittabhedenahakārthaniṣṭhatvarūpaṃ sāmānādhikaraṇyamupapādayatyeva dharmadvayaviśiṣṭatām | anyathā svarūpamātraikye anekapadapravṛttau nimittā-bhāvātsāmānādhikaraṇyameva na syāt | viśeṣaṇānāṃ svasambandhānādareṇa vastusvarūpopalakṣaṇaparatve satye- kenaiva vastūpalakṣitamityupalakṣaṇāntaramanarthakameva; upalakṣaṇāntaropalakṣyākārabhedābhyupagame tenākāreṇa saviśeṣatvaprasaṅgaḥ | so’yaṃ devadatta ityatrāpi lakṣaṇāgandho na vidyate, virodhābhāvāt | deśāntarasambandhi-

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tayā’tītasya saṃ-nihitadeśasaṃbandhitayā vartamānatvāvirodhāt | ata eva hi so’yamiti pratyabhijñayā kāladvayasaṃbandhino vastuna aikyamupapādyate vastunaḥ sthiratvavādibhiḥ | anyathā pratītivirodhe sati sarveṣāṃ kṣaṇikatvameva syāt | deśadvayasaṃbandhavirodhastu kālabhedena parihriyate ||

yataḥ samānādhikaraṇapadānāmanekaviśeṣaṇaviśiṣṭaikārthavācitvam, ata eva "aruṇayaikahāyanyā piṅgākṣyā somaṃ krīṇāti" ityāruṇyādiviśiṣṭaikahāyanyā krayaḥ sādhyatayā vidhīyate ||

taduktam-"arthaikatve dravyaguṇayoraikakarmyānniyamaḥ syāt" iti |

tatraivaṃ pūrvapakṣī manyate-yadyapyaruṇayeti padamākṛteriva guṇasyāpi dravyaprakārataikasvabhāvatvāt dravya-paryantamevāruṇimānamabhidadhāti, tathāpi ekahāyanyanvayaniyamo’rurimno na saṃbhavati; ekahāyanyā krīṇāti; taccāruṇayetyarthadvayavidhānāsaṃbhavāt |

tataśca aruṇayeti vākyaṃ bhittvā prakaraṇavihita sarvadravyaparyantamevāruṇimānamaviśeṣeṇābhidadhāti | aruṇayeti strīliṅganirdeśaḥ prakaraṇavihitasarvaliṅgakadravyāṇāṃ pradarśanārthaḥ | tasmādekahāyanyanvayaniyamo’ruṇi-mno na syāditi |

atrābhidhīyate-"arthaikatve dravyaguṇayoraikakarmyānniyamaḥ syāt | "aruṇayaikahāyanyā" ityāruṇya-viśiṣṭadravyaikahāyanīdravyavācipadayoḥ sāmānādhikaraṇyenārthaikatve siddhe sati ekahāyanīdravyāruṇyaguṇayoḥ aruṇayeti padenaiva viśeṣaṇaviśeṣyabhāvena saṃbandhitayrābhihitayoḥ krayākhyaikakarmānvayāvirodhāt aruṇimnaḥ krayasādhanabhūtaikahāyanyanvayaniyamaḥ syāt ||

yadyekahāyanyāḥ krayasaṃbandhavat aruṇimasaṃbandho’pi vākyāvaseyaḥ syāt, tadā vākyasyārthadvayavi- dhānaṃ syāt | na caitadasti, aruṇayeti padenaivāruṇimaviśiṣṭadravyamabhihitam | ekahāyanīpadasāmānādhikara- ṇyena tasyaikahāyanītvamātramavagamyate, na guṇasaṃbandhaḥ | viśiṣṭadravyaikyameva hi sāmānādhikaraṇyasyārthaḥ | "bhinnapravṛttinimittānāṃ śabdānāmekasminnarthe vṛttiḥ sāmānādhikaraṇyam" iti hi sāmānādhikaraṇyalakṣaṇam |

ata eva hi "raktaḥpaṭo bhavati" ityādiṣvaikārthyādekavākyatvam | paṭasya bhavanakriyāsaṃbandhe hi vākyavyāpāraḥ | rāgasaṃbandhastu raktapadenaivābhihitaḥ | rāgasaṃbandhidravyaṃ paṭa ityetāvanmātraṃ sāmānādhikaraṇyā-vaseyam | evamekena guṇena dvābhyāṃ bahubhirvā, tena tena padena samastena vyastena vā viśiṣṭamupasthāpya sāmā-nādhikaraṇyena sarvaviśeṣaṇaviśiṣṭo’thar eka iti jñāpayitvā tasya kriyāsaṃbandhābhidhānamaviruddham, "devadattaḥ śyā-mo yuvā lohitākṣaḥ daṇḍī kuṇḍalī tiṣṭhati; śuklena vāsasā yavanikāṃ saṃpādayet; nīlamutpalamānaya; nīlotpalamānaya; gāmānaya śuklā śobhanākṣīm; "agnaye pathikṛte puroḍāśamaṣṭākapālaṃ nirvapet" iti | evam "aruṇayaikahāyanyā piṅgākṣyā somaṃ krīṇāti" iti | etaduktaṃ bhavati-yathā "kāṣṭhaiḥ sthālyāmodanaṃ pacet" itya-nekakārakaviśiṣṭaikā kriyā yugapat pratīyate; tathā samānādhikaraṇapadasaṃghātābhihitamekaikaṃ kārakaṃ tattatkāra-kapratipattivelāyāmevānekaviśeṣaṇaviśiṣṭaṃ yugapatpratipannaṃ kriyāyāmanvetīti na kaścidvirodhaḥ, "khādiraiḥ śuṣkaiḥ kāṣṭhaiḥ samaparimāṇe bhāṇḍe pāyasaṃ śālyodanaṃ samarthaḥ pācakaḥ pacet" ityādiṣviti |

yattu(yattūktam) upāttadravyakavākyasthaguṇaśabdaḥ kevalaguṇābhidhāyīti aruṇayeti padena kevalaguṇa-syaivābhidhānamiti | tannopapadyate-lokavedeyordravyavācipadasamānādhikaraṇasya guṇavācinaḥ kvacidapi kevala-

guṇābhidhānādarśanāt | upāttadravyakavākyasthaṃ guṇapadaṃ kevalaguṇābhidhāyīpyasaṅgatam; "paṭaḥ śuklaḥ" ityā- diṣu upāttadravyake’pi guṇaviśaṣṭasyaivābhidhānāt | "paṭasya śuklaḥ" ityatra śauklayaviśiṣṭapaṭāpratipattiḥ asamā-navibhaktinirdekṛtā; na punarupāttadravyakatvakṛtā | tatraiva "paṭasya śuklo bhāgaḥ" ityādiṣu samānavibhaktinirdeśe śauklayaviśiṣṭadravyaṃ pratīyate |

yatpunaḥ krayasyaikahānyavaruddhatayā’ruṇimnaḥ krayānvayo na saṃbhavatīti-tadapi virodhiguṇarahitadravyavā-cipadasamānādhikaraṇaguṇapadasya tadāśrayaguṇābhidhānena kriyāpadānvayāvirodhādasaṅgatam | rāddhānte ca ukta-nyāyenāruṇimnaḥ śābde dravyānvaye siddhe, dravyaguṇayoḥ krayasādhanatvānupapattyā arthāt parasparānvayaḥ sidhyatī-tyapyasaṅgatam | ato yathokta evārthaḥ ||

tasmāt tattvamasyādisāmānādhikaraṇye padadvayābhihitaviśeṣaṇāparityāgenaivaikyapratipādanaṃ varṇanī- yam | tattu

anādyavidyopahitānavadhikaduḥkhabhāginaḥ śuddhayaśuddhayubhayāvasthāt cetanādarthāntarabhūtam aśeṣa-heyapratyanīkānavadhikakalyāṇaguṇaikatānaṃ paramātmānamanabhyupagacchato na saṃbhavati || abhyupagacchato’pi samānādhikaraṇapadānāṃ yathāvasthitaviśeṣaṇaviśiṣṭaikyapratipādanaparatvāśrayaṇe tvampadapratipannasakaladoṣabhā- gitvaṃ parasya prasajyeteti cet-naitadevam; tvampadenāpi jīvāntaryāmiṇaḥ parasyaivābhidhānāt | etaduktaṃ bhavati-

sacchabdābhihitaṃ nirastanikhiladoṣagandhaṃ satyasaṅkalpatvamiśrānavadhikātiśayāsaṅkhayeyakalyāṇaguṇa-gaṇaṃ samastakāraṇabhūtaṃ paraṃ brahma "bahu syām" iti saṅkalpya tejobannapramukhaṃ kṛtsnaṃ jagat sṛṣṭavā, tasmin devā-divicitrasaṃsthānasaṃsthite jagati cetanaṃ jīvavargaṃ svakarmānuguṇeṣu śarīreṣvātmatayā praveśya, svayañca sveccha- yaiva jīvāntarātmatayā’nupraviśya evambhūteṣu svaparyanteṣu devādyākāreṣu saṃghāteṣu nāmarūpe vyākarot | evaṃ-(sva)rūpasaṃghātasyaiva vastutvaṃ śabdavācyatvañcākarodityarthaḥ | anena jīvenātmanā-jīvena mayeti nirdeśo jīvasya brahmātmakatvaṃ darśayati | brahmātmakatvaṃ ca jīvasya jīvāntarātmatayā brahmaṇo’nupraveśādityavagamyate; "idaṃ sarvamasṛjata, yadidaṃ kiñca | tat sṛṣṭavā tadevānuprāviśat | tadanupraviśya sacca tyaccābhavat" iti | atra idaṃ sarvamiti nirdiṣṭaṃ cetanācetana vastuṭvayaṃ satyacchabdābhyāṃ vijñānāvijñānaśabdābhyāṃ vibhajya nirdiśya cidva-stunyapi brahmaṇo’nubraveśābhidhānāt | ata evaṃ nāmarūpavyākaraṇāt sarve vācakāḥ śabdā acijjīvaviśiṣṭa-paramātmavācina ityavagatamiti ||

kiñca "aitadātmyamidaṃ sarvam" iti cetanamiśraṃ prapañcam idaṃ sarvamiti nirdiśya, tasyaiṣa ātmā iti pratipāditam | evañca sarvaṃ cetanācetanaṃ prati brahmaṇa ātmatvena sarvaṃ sacetanaṃ jagat tasya śarīraṃ bhavati | tathā ca śrutyantarāṇi, "antaḥ praviṣṭaḥ śāstā janānāṃ sarvātmā", "yaḥ pṛthivyāṃ tiṣṭhan pṛthivyā antaro yaṃ pṛthivī na veda | yasya pṛthivī śarīram | yaḥpṛthivīmantaro yamayati | sa ta ātmā antaryāmyamṛtaḥ" iti prārabhya "ya ātmani tiṣṭhannātmano’ntaro yamātmā na veda yasyātmā śarīram | ya ātmānamantaro yamayati | sa ta ātmā antaryāmyamṛtaḥ" (ityādi), "yaḥ pṛthivīmantare sañcaran yasya pṛthivī śarīram | yo’pontare sañcaran yasyā’’paḥ śarīram" ityārabhya "yo’kṣaramantare sañcaran yasyākṣaraṃ śarīram | yamakṣaraṃ na veda-eṣa sarvabhūtāntarātmā’pahata-pāpmādivyo deva eko nārāyaṇaḥ" ityādīni sacetanaṃ jagat tasya śarīratvena nirdiśya tasyātmatvena paramā-tmānamupadiśanti | ataścetanavācino’pi śabdāścetanasyāpyātmabhūtaṃ cetanaśarīrakaṃ paramātmānamevābhidadhati, yathā acetanadevādisaṃsthānapiṇḍavācinaḥ śabdāḥ tattaccharīrakajīvātmana eva vācakāḥ, "catvāraḥ pañcadaśa

rātrāḥ....devatvaṃ gacchanti" ityādiṣu | devā bhavantītyarthaḥ | śarīrasya śarīriṇaṃ prati prakāratvāt prakāravācināṃ ca śabdānāṃ prakāriṇyeva paryavasānāt, śarīravācināṃ śabdānāṃ śarīriparyavasānaṃ nyāyyam | prakāro hi nāma idamitthamiti pratīyamāne vastuni itthamiti pratīyamānoṃ’śaḥ | tasya tadvastvapekṣatvena tatpratītestadapekṣatvāt tasminneva praryavasānaṃ yuktimiti tasya pratipādako’pi śabdaḥ tasminneva paryavasyati | ata eva "gauraśvo manu- ṣyaḥ" ityādiprakārabhūtākṛtivācinaḥ śabdāḥ prakāriṇi piṇḍe(’)paryavasyantaḥ piṇḍasyāpi cetanaśarīratvena tatprakāratvāt piṇḍaśarīrakacetanasyāpi paramātmaprakāratvācca paramātmanyeva paryavasyantīti sarvaśabdānāṃ paramātmaiva vācya iti paramātmavāciśabdena sāmānādhikaraṇyaṃ mukhyameva ||

nanu "khaṇḍo gauḥ khaṇḍaḥ śuklaḥ iti jātiguṇavācināmeva padānāṃ dravyavācipadaiḥ saha sāmānādhikara- ṇyaṃ dṛṣṭam, dravyāṇāṃ tu dravyāntaraprakāratve matvarthīyapratyayo dṛṣṭaḥ, yathā "daṇḍī kuṇḍalī" iti || naivam | jāti-rvā guṇo vā dravyaṃ vā naiteṣvekameva sāmānādhikaraṇye prayojakam; anyonyasmin vyabhicārāt | yasya padā-rthasya, kasyacit prakāratayaiva sadbhāvaḥ, tasya tadapṛthaksiddhisthitipratītibhiḥ tadvācināṃ śabdānāṃ svābhidhe-yaviśiṣṭadravyavācitvāt dharmāntaraviśiṣṭataddravyavācinā śabdena sāmānādhikaraṇyaṃ yuktameva | yatra punaḥ pṛthaksiddhasya svaniṣṭhasyaiva dravyasya kadācit kvacit dravyāntaraprakāratvamiṣyate, tatra matvarthīyapratyaya iti niravadyam |

tadevaṃ paramātmanaḥ śarīratayā tatprakāratvādacidviśiṣṭajīvasyāpi jīvanirdeśaviśeṣarūpāḥ ahaṃ tva-mityādiśabdāḥ paramātmānamevā’cakṣata iti "tattvamasi" iti sāmānādhikaraṇyenopasaṃhṛtam | evañca sati paramātmānaṃ prati jīvasya śarīratayā anvayāt jīvagatā dharmāḥ paramātmānaṃ na spṛśanti, yathā svaśarīragatā bālatvayuvatvādayo dharmāḥ jīvaṃ na spṛśanti | ataḥ "tattvamasi" iti sāmānādhikaraṇye tatpadaṃ jagatkāraṇabhūtaṃ satyasaṅkalpaṃ sarvakalyāṇaguṇākaraṃ nirastasamastaheyagandhaṃ paramātmānamācaṣṭe, tvamiti ca tameva saśarīrajīva-śarīrakamācaṣṭa iti sāmānādhikaraṇyaṃ mukhyavṛttam, prakaraṇāvirodhaḥ, sarvaśrutyavirodhaḥ, brahmaṇi niravadye kalyāṇaikatāne avidyādidoṣagandhābhāvaśca | ato jīvasāmānādhikaraṇyamapi

viśeṣaṇabhūtājjīvādanyatvame-vāpādayatīti vijñānamayājjīvādanya evā’’nandabhayaḥ paramātmā ||

yaduktam-"tasyaiṣa eva śarīra ātmā" ityānandamayasya śārīratvaśravaṇājjīvādanyatvaṃ na saṃbhavatīti | tadayuktam; asmin prakaraṇe sarvatra "tasyaiṣa eva śārīra ātmā, yaḥ pūrvasya" iti paramātmana eva śārīrātma-tvābhidhānāt || katham || "tasmādvā etasmādātmana ākāśaḥ saṃbhūtaḥ" ityākāśādisṛjyavargasya paramakāraṇa-tvena prajñātajīvavyatirekasya parasya brahmaṇaḥ ātmatvena vyapadeśāt tadvayatiriktākāśādīnāmannamayaparyantānāṃ taccharīratvamavagamyate | "yasya; pṛthivī śarīram... yasyā paśśarīram...yasya tejaśśarīram...yasya vāyuḥ śarīram... yasyākāśaḥ śarīram...yasyākṣaraṃ śarīram...yasya mṛtyuḥ śarīram, eṣa sarvabhūtāntarātmā apahata-pāpmā divyo deva eko nārāyaṇaḥ" iti suvālaśrutyā sarvatattvānāṃ paramātmaśarīratvaṃ spaṣṭamabhidhīyate | ataḥ "tasmādvā etasmādātmanaḥ" ityatraivānnamayasya paramātmaiva śārīra ātmetyavagataḥ | prāṇamayaṃ prakṛtyāha, "tasyaiṣa eva śārīra ātmā, yaḥ pūrvasya" iti | pūrvasyānnamayasya yaḥ śārīra ātmā śrutyantarasiddhaḥ paramakāraṇabhūtaḥ paramātmā, sa eṣa(va) tasya prāṇamayasyāpi śārīra ātmetyarthaḥ | evaṃ manomayavijñānamayayordraṣṭavyam | āna-ndamaye tu "eṣa eva" iti nirdeśaḥ tasyānanyātmatvaṃ darśayitum || tat katham || vijñānamayasyāpi pūrvoktayā

nītyā paramātmaiva śārīra ātmetyavagataḥ | evaṃ sati vijñānamayasya yaḥ śārīra ātmā sa evānandamayasyāpi śārīra ātmetyukte, ānandamayasyābhyāsāvagataparamātmabhāvasya paramātmanaḥ svayamevātmetyavagamyate | evañca svavyatiriktacetanācetanavastujātaṃ svaśarīramiti sa eva nirupādhikaḥ śārīra ātmā | ata evedaṃ paraṃ brahmā-dhikṛtya pravṛttaṃ śāstraṃ śārīrakamityabhiyuktairabhidhīyate | ato vijñānamayājjīvādanya eva paramātmā ānanda- mayaḥ || 13 ||

1.1.14

āha-nāyamānandamayo jīvādanyaḥ, vikāraśabdasya mayūṭapratyayasya śravaṇāt || "mayaḍvatayo..#ḥ" iti prakṛtya, "nityaṃ vṛddhaśarādibhyaḥ" iti vikārārthe mayaṭ smaryate | vṛddhaścāyamānandaśabdaḥ | nanu prācuryepi mayaḍa- sti, "tatprakṛtavacane mayaṭ" iti smṛteḥ | yathā "annamayo yajñaḥ" iti | sa evāyaṃ bhaviṣyati || naivam; anna- maya ityaprakrame vikārārthatvaṃ dṛṣṭam, ata aucityādasyāpi vikārārthatvameva yuktam | kiñca-prācuryārthatve’pi jīvādanyatvaṃ na sidhyati | tathā hi-ānandapracura ityukte duḥkhamiśratvamavarjanīyam | ānandasya hi prācurye duḥkhasyālpatvamavagayamayati | duḥkhamiśratvameva hi jīvatvam | ata aucityaprāptavikārārthatvameva yuktam | kiñca-loke mṛtmayaṃ hiraṇmayaṃ dārumayamityādiṣu, vede ca, "parṇamayī juhūḥ", "śamīmathyaḥ strucaḥ" "darbhamayī raśanā" ityādiṣu mayaṭo vikārārthe prayogabāhulyāt sa eva prathamataraṃ dhiyamādhirohati | jīvasya ca ānanda-vikāratvamastyeva, tasya svata ānandarūpasya sataḥ saṃsāritvāvasthā tadvikāra eveti | ato vikāravācino mayaṭpratyayasya śravaṇāt ānandamayo jīvādanatirikta iti ||

tadetadanubhāṣya pariharati-

1.1.14 vikāraśabdānneti cenna prācuryāt || 1-1 14 ||

1.1.14

naitadyuktam; kutaḥ? prācuryāt-parasmin brahmaṇyānandaprācuryāt | prācuryārthe ca mayaṭaḥ saṃbhavāt | eta- duktaṃ bhavati-śataguṇatottarakrameṇābhyasyamānasyānandasya jīvāśrayatvāsaṃbhavādvrahmāśrayo’yamānanda iti niścite sati, tasmin brahmaṇi vikārāsaṃbhavāt prācurye’pi mavaḍ#ivadhisaṃbhavāccānandamayaḥ paraṃ brahmeti | auci-tyāt prayogaprauḍhyā ca mayaṭo vikārārthatvamarthavirodhānna saṃbhavati | kiñca aucityaṃ prāṇamaya eva parityaktam; tatra vikārārthatvāsaṃbhavāt | atastatra pañcavṛttervāyo prāṇavṛttimattāmātreṇa prāṇamayatvam; prāṇāpānādiṣu pañcasu vṛttiṣu prāṇavṛtteḥ prācuryādvā | na ca prācurye mayaṭpratyayasya prauḍhirnāsti; annamayo yajña, śakaṭamayī yātrā ityādiṣu darśanāt ||

yaduktamānandaprācuryamalpaduḥkhasadbhāvamavagamayatīti-tadasat | tatpracuratvaṃ hi tatprabhūtatvam , tacchetara- sya sattāṃ nāvagamayati; api tu tasyālapatvaṃ nivartayati | itarasadbhāvāsadbhāvau tu pramāṇāntarāvaseyau | iha ca pramāṇāntareṇa tadabhāvo’vagamyate "apahatapāpmā" ityādinā | tatra etāvadeva vaktavyam-brahmānandasya prabhūta- tvam anyānandasyālpatvamapekṣata iti | ucyate ca tat, "sa eko mānuṣa ānandaḥ" ityādinā jīvānandāpe- kṣayā brahmānando niratiśayadaśāpannaḥ prabhūta iti | yaccoktam-jīsyānandavikāratvaṃ saṃbhavatīti-tadapi nopa- padyate | jīvasya jñānānandasvarūpasya kenacidākāreṇa mṛda iva ghaṭādyākāreṇa pariṇāmaḥ sakalaśrutismṛtinyā-yaviruddhaḥ | saṃsāradaśāyāṃ tu karmaṇā jñānānandau saṅkucitāvityupapādayiṣyate |

ataścānandamayo jīvādanyaḥ paraṃ brahma || 14 ||

1.1.15

itaśca jīvādanya ānandamayaḥ paraṃ brahma-

1.1.15 taddhetuvyapadeśācca || 1-1-15 ||

1.1.15

"ko hyevānyāt kaḥ prāṇyāt, yadeṣa ākāśa ānando na syāt | eṣa hyevānandayāti" iti | eṣa

eva jīvān ānandayatīti jīvānāmānandaheturayaṃ vyapadiṣyate | ataścānandayitavyājjīvādānandayitā’ya- manya ānandamayaḥ paramātmeti vijñāyate | ānandamaya evātra ānandaśabdenocyata iti cānantarameva vakṣyate || 15 ||

1.1.16

itaśca jīvādanya ānandamayaḥ-

1.1.16 māntravarṇikameva ca gīyate || 1-1-16 ||

1.1.16

"satyaṃ jñānamantaṃ brahma" iti mantravarṇoditaṃ brahmaivānandamaya iti gīyate | tattu jīvasvarūpādanyat paraṃ brahma | tathā hi-"brahmavidāpnoti param" iti jīvasya prāpyatayā brahma nirdiṣṭam || "tadeṣā’bhyuktā" iti | tat-brahma, abhimukhīkṛtya-pratipādyatayā parigṛhya, ṝgeṣā adhyetṛbhiruktā | brāhmaṇoktasyārthasya vaiśadyamanena mantreṇa kriyata ityarthaḥ | jīvasyopāsakasya prāpyaṃ brahma tasmādvilakṣaṇameva | anantarañca, "tasmādvā etasmā-dātmana ākāśaḥ saṃbhūtaḥ" ityārabhya uttarottarai brāhmaṇairmantraiśca tadeva viśadīkriyate | ato jīvādanya ānanda- mayaḥ || 16 ||

1.1.17

atrāha-yadyapyupāsakāt prāpyasya bhedena bhavitavyam-tathāpi na vastvantaraṃ jīvāt māntravarṇikaṃ brahma, kiṃtu tasyaivopāsakasya nirastasamastāvidyāgandhanirviśeṣacinmātraikarasaṃ śuddhaṃ svarūpam | tadeva "satyaṃ jñānama-nantaṃ brahma" iti mantreṇa viśodhyate | tadeva ca, "yato vāco nivartante | aprāpya manasā saha" iti vāṅgana-sāgocaratayā nirviśeṣamiti gamyate | atastadeva māntravarṇikamiti tasmādanatirikta ānandamaya iti | ata uttaraṃ paṭhati-

1.1.17 netaro’nupapatteḥ || 1-1-17 ||

1.1.17

paramātmā itaro jīvaśabdābhilapyo muktāvastho’pi na bhavati māntravarṇikaḥ | kutaḥ? anupapatteḥ | tathāvidhasyātmanaḥ nirupādhikaṃ vipaścittvaṃ nopapadyate | idameva hi nirupādhikaṃ vipaścittvaṃ sokāmayata bahusyāṃ prajāyeya iti satyasaṅkalyatva pradarśanena vivariṣyate vividhaṃ paśyaccitvaṃ hi vipaścittvam | pṛṣodarāditvāt paśya-cchabdāvayavasya yacchabdasya lopaṃ kṛtvā vyutpādito vipaścicchabdaḥ | yadyapi muktasya vipaścittvaṃ saṃbhavati-tathā- pi tasyaivātmanaḥ saṃsāradaśāyāmavipaścittvamapyastīti nirupādhikaṃ vipaścittvaṃ nopapadyate | nirviśeṣacinmātra-tāpannasya muktasya vividhadarśanābhāvāt sutarāṃ vipaścittvaṃ na saṃbhavatīti ||

na kenāpi pramāṇena nirviśeṣaṃ vastu pratipādyata iti ca pūrvamevoktam | "yato vāco nivartante iti ca vākyaṃ yadi vāṅyanasayoḥ brahmaṇo nivṛttimabhidadhīta, na tato nirviśeṣatāṃ vastuno’vagamayituṃ śaknuyāt | api tu vāṅmanasayostatrāpramāṇatāṃ vadet | tathā ca sati tasya tucchatvamevāpadyate | "brahmavidāpnoti" ityā- rabhya brahmaṇo vipaścittvaṃ jagatkāraṇatvaṃ jñānānandaikatānatām itarān prati ānandayitṛtvaṃ kāmādeva cida-cidātmakasya kṛtsnasya straṣṭṛtvaṃ sṛjyavargānupraveśakṛtatadātmatvaṃ bhayābhayahetutvaṃ vāyvādityādīnāṃ praśāsi- tṛtvaṃ śataguṇitottarakrameṇa niratiśayānandatvam anyaccānekaṃ pratipādya, vāṅmanasayoḥ brahmaṇi pravṛttyabhāvena niṣpramāṇakaṃ brahmetyucyata iti bhrāntajalpitam | "yato vāco nivartante" iti yacchabdanirdiṣṭamartham "ānandaṃ brahmaṇo vidvān" ityānandaśabdena pratinirdiśya tasya brahmasaṃbandhitvaṃ brahmaṇa iti vyatirekanirdeśena pratipādya, tadeva vāṅmanasāgocaraṃ vidvān iti tadvedanamabhidadhat vākyaṃ jaradgavādivākyavat anarthakaṃ vācyanantargatañca

syāt | ataḥ śataguṇitottarakrameṇa brahmānandasyātiśayeyattāṃ vaktumudyamya tasyeyattāyā abhāvādeva vāṅma-nasayostato nivṛttiḥ,

"yato vāco nivartante" ityucyate | evamiyattārahitaṃ brahmaṇa ānandaṃ vidvān kutaścanana vibheti ityucyate | kiñca asya māntravarṇikasya vipaścitaḥ "so’kāmayata" ityārabhya vakṣyamāṇasvasaṅkalpā-vaklṛptajagajjanmasthitijagadantarātmatvādermuktātmasvarūpādanyatvaṃ suspaṣṭameva || 17 ||

1.1.18

itaścobhayāvasthātpratyagātmano’nya ānandamayaḥ-

1.1.18 bhedavyapadeśācca || 1-1-18 ||

1.1.18

"tasmādvā etasmādātmana ākāśaḥ" ityārabhya māntravarṇikaṃ brahma vyañjayat vākyamannaprāṇamanobhya iva jīvādapi tasya bhedaṃ vyapadiśati, "tasmādvā etasmādvijñānamayāt anyo’ntara ātmā’’nandamayaḥ" iti | ato jīvādbhedasya vyapadeśāccāyaṃ māntravarṇika ānandamayo’nya eveti jñāyate || 18 ||

1.1.19

itaśca jīvādanyaḥ-

1.1.19 kāmācca nānanumānāpekṣā || 1-1-19 ||

1.1.19

jīsyāvidyāparavaśasya jagatkāraṇatve hyavarjanīyā ānumānikapradhānādiśabdābhidheyācidvastusaṃsargāpekṣā | tathaiva hi caturmukhādīnāṃ kāraṇatvam | iha ca so’kāmayata bahu syāṃ prajāyeya" ityacitsaṃsargarahitasya svakāmā-deva vicitracidacidvastunaḥ sṛṣṭiḥ, "idaṃ sarvamasṛjata, yadidaṃ kiñca" ityābhnāyate | ato’syānandamayasya jagat sṛjato nānumānikācidvastusargāpekṣā pratīyate || 19 ||

1.1.20

itaśca jīvādanya ānandamayaḥ-

asminnasya ca tadyogaṃ śāsti || 1-1-20 ||

asmin-ānandamaye asya-jīvasya tadyogam-ānandayogam śāsti śāstram, "raso vai saḥ | rasaṃ hyevāyaṃ labdhvā’’nandī bhavati" iti | rasaśabdābhidheyānandamayalābhādayaṃ jīvaśabdābhilapanīyaḥ ānandī bhava-tītyucyamāne, yallābhāt ya ānandī bhavati, sa sa evetyanunmattaḥ ko bravītītyarthaḥ ||

evamānandamayaḥ paraṃ brahmeti niścite sati, "yadeṣa ākāśa ānandaḥ", vijñānamānandaṃ brahma" ityā-diṣvānandaśabdenānandamaya eva parāmṛśyate, yathā vijñānaśabdena vijñānamayaḥ | ata eva "ānandaṃ brahmaṇo vidvān" iti vyatirekanirdeśaḥ | ata eva ca "ānandamayamātmānamupasaṅkāmati" iti phalanirdeśaśca | uttare cānuvāke pūrvānuvākoktānām annamayādīnām "annaṃ brahmeti vyajānāt", "prāṇo brahmeti vyajānāt", "mano brahmeti vyajānāt", "vijñānaṃ brahmeti vyajānāt" iti pratipādanāt "ānando brahma" ityapyānandamaya-syaiva pratipādanamiti vijñāyate | tata eva ca tatrāpi "ānandamayamātmānanupasaṃkamya" ityupasaṃhṛtam |

ataḥ pradhānaśabdābhilapyādarthāntarabhūtasya parasya brahmaṇo jīvaśabdābhilapanīyādapi vastuno’rthānta- ratvaṃ siddham || 20 || iti ānandamayādhikaraṇam ||

1.1.21

yadyapi mandapuṇyānāṃ jīvānāṃ kāmāt jagatsṛṣṭiḥ atiśayitānandayogo bhayābhayahetutvamityādi na saṃbhavati-tathāpi vilakṣaṇapuṇyānāmādityendraprajāpatiprabhṛtīnāṃ saṃbhavatyevetīmāmāśaṅkāṃ nirākaroti-

1.1.21 antastaddharmopadeśāt || 1-1-21 ||

1.1.21

imamāmnāyate cāndogye-"ya eṣo’ntarāditye hiraṇmayaḥ puruṣo dṛśyate hiraṇyaśmaśrurhiraṇyakeśa ā praṇaravāt sarva eva suvarṇaḥ | tasya kapyāsaṃ puṇḍarīkamevamakṣiṇī | tasyoditi nāma | sa eṣa sarvebhyaḥ pāpmabhya

uditaḥ | udeti ha vai sarvebhyaḥ pāpmabhyā ya evaṃ veda | tasyarkca sāma ca geṣṇau ityadhidaivatam" , "athādhyā-tmam, | atha ya eṣo’ntarakṣaṇi puruṣo dṛśyate saivark tat sāma tadukthaṃ tadyajustaddradbrahma | tasyaitasya tadeva rūpam, yadamuṣya rūpam |

yāvamuṣya geṣṇau, tau geṣṇau | yannām, tannāma" iti ||

tatra saṃdihyate-kimayam akṣyādityamaṇḍāntarvartī puruṣaḥ puṇyopacayanimitaiśvaryaḥ ādityādiśabdā-bhilapyo jīva eva, āhosvit tadatiriktaḥ paramātmeti | kiṃ yuktam | upacitapuṇyo jīva eveti | kutaḥ | saśarīratvaśravaṇāt | śarīrasaṃbandho hi jīvānāmeva saṃbhavati | karmānuguṇapriyāpriyayogāya hi śarīrasaṃbandhaḥ | ata eva hi karmasaṃbandharahitasya mokṣasya prāpyatvamaśarīratvenocyate, "na ha vai saśarīrasya sataḥ priyāpriyayora-pahatirasti | aśarīraṃ vā va santaṃ na priyāpriye spṛśataḥ" iti | saṃbhavati ca puṇyātiśayāt jñānādhikyaṃ śakatyādhikyañca | ata eva lokakāmeśatvādi tasyaivopapadyate | tata eva copāsyatvaṃ phaladāyitvañca; pāpa-kṣapaṇakaratvena mokṣopayogitvañca | manuṣyeṣvapyupacitapuṇyāḥ kecit jñānāktayādibhiradhikatarā dṛśyante; tataśca siddhagandharvādayaḥ; tataśca devāḥ; tataścendrādayaḥ | ato brahmādiṣvanyatama evaikaikasmin kalpe puṇyaviśe-ṣeṇaivambhūtamaiśvarya prāpto jagatsṛṣṭayādyapi karotīti | jagatkāraṇatvajagadantarātmatvādivākyam asminne-vopacitapuṇyaviśeṣe sarvajñe sarvaśaktau vartate | ato na jīvādatiriktaḥ paramātmā nāma kaścidasti | evañca sati, "asthūlamaṇanaṇvahrasvam" ityādayo jīvātmanaḥ svarūpābhiprāyā bhavanti | mokṣaśāstrāṇyapi tatsvarūpa-tatprāptyupāyopadeśaparāṇi-iti ||

evaṃ prāpte’bhidīyate-antastaddharmopadeśāt | antarāditye antarakṣaṇi ca yaḥ puruṣaḥ pratīyate, sa jīvā-danyaḥ paramātmaiva | kutaḥ | taddharmopadeśāt | jīveṣvasaṃbhavan tadatiriktasyaiva paramātmano dharmo’yam apahata-pāpmatvādiḥ, "sa eṣa sarvebhyaḥ pāpmabhya uditaḥ" ityādinopadiśyate | apahatapāpmatvaṃ hyapahatakarmatvam; karma-vaśyatāgandharahitatvamityarthaḥ | karmādhīnasukhaduḥkhabhāgitvena karmavaśyā hi jīvāḥ | ato’pahatapāpmatvaṃ jīvā-danyasya paramātmana eva dharmaḥ || tatpūrvakaṃ svarūpopādhikaṃ lokakāmeśatvam satyasaṅkalpatvādikam sarvabhūtā-ntarātmatvañca tasyaiva dharmaḥ | yathā’’ha, "eṣa ātmā’pahatapāpmā vijaro vimṛtyurviśoko vijighatsopipāsaḥ satyakāmaḥ satyasaṅkalpaḥ" iti | tathā, "eṣa sarvabhūtāntarātmā’pahatapāpmā divyo deva eko nārāyaṇaḥ" iti |

"so’kāmayata | bahu syāṃ prajāyeyeti" ityādisatyasaṅkalpatvapūrvakasamastacidacidvastusṛṣṭiyogaḥ niru-pādhikabhayābhayahetutvam vāṅmanasaparimitikṛtaparicchedarahitānavadhikātiśayānandayogaḥ ityādayo’karma-saṃpādyāḥ svābhāvikā dharmāḥ jīvasya na saṃbhavanti ||

yattu śarīrasaṃbandhānna jīvātirikta ityuktam-tadasat; na hi saśarīratvaṃ karmavaśyatāṃ sādhayati; satya-saṅkalpasyecchayā’pi śarīrasaṃbandhasaṃbhavāt | athocyeta-śarīraṃ nāma triguṇātmakaprakṛtipariṇāmarūpabhūtasaṃghātaḥ, tatsaṃbandhaścāpahatapāpmanaḥ satyasaṅkalpasya puruṣasyecchayā na saṃbhavati, apuruṣārthatvāt | karmavaśyasya tu sva-rūpānabhijñāsya karmānuguṇaphalopabhogāya anicchato’pi tatsaṃbandho’varjanīya iti || syādetadevam, yadi guṇa-trayamayaḥ prākṛto’sya dehaḥ syāt | sa tu svābhimataḥ svānurūpo’prākṛta eveti sarvamupapannam || etaduktaṃ bhavati-parasyaiva brahmaṇo nikhilaheyapratyanīkānantajñānānandaikasvarūpatayā sakaletaravilakṣaṇasya svābhāvikānavadhi-kātiśayāsaṅkhayeyakalyāṇaguṇagaṇāśca santi | tadvadeva svābhimatānurūpaikarūpācintya divyādbhutanityanira-vadya-niratiśayaujjvalyasaundaryasaugandhyasaukumāyalāvaṇyayauvanādyanantaguṇagaṇanidhidivyarūpamapi svābhāvi-

kamasti | tadevopāsakānugraheṇa tattatpratipattyanurūpasaṃsthānaṃ karoti apārakāruṇyasauśīlyavātsalyaudāryaiśvarya-jalanidhirnirastanikhilaheyagandho’pahatapāpmā paramātmā paraṃ brahma puruṣottamo nārāyaṇa iti ||

"yato vā imāni bhūtāni jāyante", "sadeva somyedamagra āsīt", "ātmā vā idameka evāgra ā-sīt", "eko ha vai nārāyaṇa āsīnna brahmā neśānaḥ" ityādiṣu nikhilajagadekakāraṇatayā’vagatasya parasya brahmaṇaḥ, "satyaṃ jñānamanantaṃ brahma", "vijñānamānandaṃ brahma" ityādiṣvevambhūtaṃ svarūpamityavagamyate | "nirguṇam", "nirañjanam", "apahatapāpmā vijaro vimṛtyurviśoko vijighatso’pipāsaḥ satyakāmassatyasaṅkalpaḥ", "na tasya kāryaṃ karaṇaṃ ca vidyate na tatsamaścābhyadhikaśca dṛśyate | parā’sya śāktirvividhaiva śrūyate svābhāvikī jñānavalakriyā ca", "tamīśvarāṇāṃ paramaṃ maheśvaraṃ taṃ devatānāṃ paramañca daivatam", "sa kāraṇaṃ karaṇādhipādhipo na cāsya kaścijanitā na cādhipa", "sarvāṇi rūpāṇi vicitya dhīro nāmāni kṛtvā’bhivadan yadāste", "vedāhametaṃ puruṣaṃ mahāntam ādityavarṇa tamasaḥ parastāt", "sarve nimeṣā jajñire vidyutaḥ puruṣādadhi" ityādiṣu parasya

brahmaṇaḥ prākṛtaheyaguṇān prākṛtaheyadehasaṃbandhaṃ tanmūlakarmavaśyatāsaṃbandhaṃ ca pratiṣidhya kalyāṇaguṇān kalyāṇarūpañca vadanti | tadidaṃ svābhāvikameva rūpamupāsakānugraheṇa tatpratipattyanuguṇākāraṃ devamanuṣyā-disaṃsthānaṃ karoti svecchayaiva paramakāruṇiko bhagavān | tadidamāha śrutiḥ, "ajāyamāno bahudhā vijāyate" iti |

smṛtiśca, "ajo’pi sannavyayātmā bhūtānāmīśvaro’pi san | prakṛtiṃ svāmadhiṣṭhāya saṃbhavāmyātmabhā- yayā | paritrāṇāyā sādhūnāṃ vināśāya ca duṣkṛtām" iti | sādhavo hyapāsakāḥ | tatparitrāṇamevāddeśyama; ā-nuṣaṅgikastu duṣkṛtāṃ vināśaḥ; saṅkalpamātreṇāpi tadupapatteḥ | "prakṛtiṃ svām" iti prakṛtiḥ svabhāvaḥ | svameva svabhāvamāsthāya; na saṃsāriṇāṃ svabhāvamityarthaḥ | ātmamāyayeti, svasaṅkalparūpeṇa jñānenetyarthaḥ | "māyā vayunaṃ jñānam" iti jñānaparyāyamapi māyāśabdaṃ naighaṇḍukā adhīyate | āha ca bhagavān parāśaraḥ, "samastāḥ śaktayaścaitā nṛpa! yatra pratiṣṭhitāḥ | tadviśvarūpavairūpyaṃ rūpamanyaddharermahat || samastaśakti rūpāṇi tat karoti janeśvara! | devatiryaṅganuṣyākhyāceṣṭāvanti svalīlayā | jagatāmupakārāya na sā karmanimittajā" iti | mahā-bhārate cāvatārarūpasyāpyaprākṛtatvamucyate- "na bhūtasaṃghasaṃsthāno deho’sya paramātmanaḥ iti | ataḥ parasyaiva brahmaṇaḥ evaṃrūparūpavattvādayamapi tasyaiva dharmaḥ | ata ādityamaṇḍalākṣyadhikaraṇaḥ ādityādijīvavyatiriktaḥ paramātmaiva || 21 ||

1.1.22 medavyapadeśāccānyaḥ || 1-1-22 ||

1.1.22

ādityādijīvebhyo bhedo vyapadiśyate’sya paramātmanaḥ, "ya āditye tiṣṭhan ādityādantaro yamā-dityo na veda yasyādityaḥ śarīraṃ ya ādityamantaro yamayati", 2ya ātmani tiṣṭhannātmano’ntaro yamātmā na veda yasyātmā śarīram ya ātmānamantaro yamayati" iti | "yo’kṣaramantare saṃcaran yasyākṣaraṃ śarīram yamakṣaraṃ na veda; yo mṛtyumantare sañcaran yasya mṛtyuśśarīraṃ yaṃ mṛtyurna veda, eṣa sarvabhūtāntarātmā’pahatapāpmā divyo deva eko nārāyaṇaḥ" iti cāsyāpahatapāpmanaḥ paramātmanaḥ sarvān jīvān śarīratvena vyapadiśya teṣāmanta-rātmatvenainaṃ vyapadiśati | ataḥ sarvebhyo hiraṇyagarbhādijīvebhyo’nya eva paramātmeti siddham || 22 ||

|| iti antaradhikaraṇam ||

ākāśādhikaraṇam || 1-1-8 ||

1.1.23

"yato vā imāni bhūtāni jāyante" iti jagatkāraṇaṃ brahmetyavagamyate | kiṃ tat jagatkāraṇamityave-(pe)kṣāyām, "sadeva somyedamagra āsīt", "tattejo’sṛjata", "ātmā vā idameka evāgra āsīt", "sa imān lokānasṛjata", "tasmādvā etasmādātmana ākāśaḥ sambhūtaḥ" iti sādhāraṇaiḥ śabdairjagatkāraṇe nirdiṣṭe īkṣaṇaviśeṣānandaviśeṣarūpaviśeṣārthasvabhāvāt pradhānakṣetrajña(#ādi)vyatiriktaṃ brahmetyuktam || idānīmākāśā-diviśeṣaśabdairnirdiśya jagatkāraṇatvajagadaiśvaryādivāde’pyākāśādiśabdābhidheyatayā prasiddhacidacidvastuno-’rthāntaramuktalakṣaṇameva brahmeti pratipādyate-ākāśastalliṅgādityādinā pādaśeṣeṇa-

1.1.23 ākāśastalliṅgāt || 1-1-23 ||

1.1.23

idamāmnāyate chāndogye, "asya lokasya kā gatiriti | ākāśa iti hovāca, sarvāṇi ha vā imā- ni bhūtānyākāśādeva samutpadyante; ākāśaṃ prati astaṃ yanti | ākāśo hyevaibhyo jyāyān ākāśaḥ parāyaṇam" iti | tatra saṃdehaḥ-kiṃ prasiddhākāśa evāvākāśaśabdenābhidhīyate, utoktalakṣaṇameva brahmeti |

kiṃ prāptam | prasiddhākāśa iti | kutaḥ | śabdaikasamadhigamye vastuni ya evārtho vyutpattisiddhaḥ śabdena pratīyate, sa eva grahītavyaḥ | ataḥ prasiddhākāśa eva carācarabhūtajātasya kṛtsnasya kāraṇam | atastasmādana-tiriktaṃ brahma | nanvīkṣāpūrvakasṛṣṭayādibhiracetanāt jīvācca vyatiriktaṃ brahmetmuktam || satyamuktam; ayuktaṃ tu tat | tathā hi-"yato vā imāni bhūtāni jāyante... tadvrahya" ityukte, kuta imāni bhūtāni jāyanta ityādi-viśeṣāpekṣāyām, "sarvāṇi ha vā imāni bhūtānyākāśādeva samutpadyante" ityādinā viśeṣapratīterjagajjanmā-dikāraṇamākāśa eveti niścite sati, "sadeva somyedamagra āsīt" ityādiṣvapi sadādiśabdāḥ sādhāraṇā-kārāḥ tameva viśeṣamākāśamabhidadhati | "ātmā vā idameka evāgra āsīt"

ityādiṣvātmaśabdo’pi tatraiva vartate | tasyāpi hi cetanaikāntatvaṃ na saṃbhavati; yathā "mṛdātmako ghaṭaḥ" iti | āpnotītyātmeti vyutpattyā sutarāmākāśe’pyātmaśabdo vartate | ata evamākāśa eva kāraṇaṃ brahmeti niścite sati īkṣaṇādayaḥ tadanuguṇā gauṇā varṇanīyāḥ | yadi hi sādhāraṇaśabdaireva sadādibhiḥ kāraṇamabhyadhāyiṣyata, īkṣaṇādyārthānurodhena cetana-viśeṣa eva kāraṇamiti niraceṣyata | ākāśaśabdena tu viśeṣa eva niścita iti nārthasvābhāvyānnirṇetavyama- sti ||

nanu "ātmana ākāśaḥ sambhūtaḥ" iti ākāśasyāpi kāryatvaṃ pratīyate || satyam | sarveṣāmevā kā-śavāyvādīnāṃ sūkṣmāvasthā sthūlāvasthā cetyavasthādvayamasti | tatrākāśasya sūkṣmāvasthā kāraṇam; sthūlāva- sthā tu kāryam | "ātmana ākāśassaṃbhūtaḥ" iti, svasmādeva sūkṣmarūpāt svayaṃ sthūlarūpaḥ saṃbhūta ityarthaḥ | "sarvāṇi ha vā imāni bhūtānyākāśādeva samutpadyante" iti sarvasya jagataḥ ākāśādeva prabhavāpyayādiśrava- ṇāt tadeva hi kāraṇaṃ brahmeti niścitam | yata evaṃ prasiddhākāśādanatiriktaṃ brahma, ata eva (ca) "yadeṣa ā- kāśa ānando na syāt", "ākāśo vai nāma nāmarūpayornirvahitā" ityevamādinirdeśo’pyupapannataraḥ | ataḥ prasiddhākāśādanatiriktaṃ brahmeti ||

evaṃ prāpte brūmaḥ-ākāśastalliṅgāt | ākāśaśabdābhidheyaḥ prasiddhākāśādacetanādarthāntarabhūto yatho-ktalakṣaṇaḥ paramātmaiva | kutaḥ | talliṅgāt | nikhilajagadekakāraṇatvaṃ sarvasmāt jyāyastvaṃ parāyaṇatvamityā- dīni paramātmaliṅgānyupalabhyante | nikhilakāraṇatvaṃ hyacidvastunaḥ prasiddhākāśaśabdābhidheyasya nopapadyate; cetanavastunastatkāryatvāsaṃbhavāt | parāyaṇatvaṃ ca cetanānāṃ paramaprāpyatvam | tacchācetanasya heyasya sakala-

puruṣārthavirodhino na saṃbhavati | sarvasmājjyāyastvaṃ ca nirupādhikaṃ sarvaiḥ kalyāṇaguṇaiḥ sarvebhyo niratiśayo-tkaṣaḥ | tadpyacito nopapadyate |

yaduktam-jagatkāraṇaviśeṣākāṅkṣāyāmākāśaśabdena viśeṣasamarpaṇādanyat sarva tadunarūpameva varṇa-nīyamiti-tadayuktam; "sarvāṇi ha vā imāni bhūtānyākāśādeva samutpadyante" iti prasiddhavannirdeśo hi pramā-ṇāntaraprāptimapekṣate | pramāṇāntarāṇi ca, "sadeva somyedamagra āsīt" ityevamādīnyeva vākyāni | tāni ca yathoditaprakāreṇaiva brahma pratipādayantīti tatpratipāditaṃ brahma ākāśaśabdena prasiddhavannirdiśyate | saṃbhavati ca parasya brahmaṇaḥ prakāśakatvādākāśaśabdābhidheyatvam, ākāśate ākāśayati ceti |

kiñca anenākāśaśabdena viśeṣasamarpaṇakṣameṇāpi cetanāṃśaṃ prati asaṃbhāvitakāraṇabhāvamacetanaviśe-ṣamabhidadhānena, "tadaikṣata bahu syāṃ prajāyeya, "so’kāmayata bahu syāṃ prajāyeya" ityādivākya(vi)śeṣāvadhā-ritasārvajñyasatyasaṅkalpatvādiviśiṣṭāpūrvārthapratipādanasamarthavākyārthānyathākaraṇaṃ na pramāṇapadavīmadhirohati || evamapūrvānantaviśeṣaṇaviśiṣṭāpūrvārthapratipādanasamarthānekavākyagatisāmānyaṃ ca ekenānuvādasarūpeṇānyathā kartuṃ na śakyate |

yattu-ātmaśabdaścetanaikānto na bhavati; "mṛdātmako ghaṭaḥ" ityādidarśanādityuktam-tatrocyate | yadyapi cetanādanyatrāpi kvacidātmaśabdaḥ prayujyate, tathāpi śarīrapratisaṃbandhini ātmaśabdasya prayogaprācuryāt "ātmā vā idameka evāgra āsīt", "ātmana ākāśaḥ saṃbhūtaḥ" ityādiṣu śarīrapratisaṃbandhicetana eva pratī-yate | yathā gośabdasyānekārthavācitve’pi prayogaprācaryāt sāsnādimāneva svataḥ pratīyate; arthāntarapratītistu tattadasādhāraṇanirdeśāpekṣā-tathā svataḥprāptaṃ śarīrapratisaṃbandhicetanābhidhānameva, "sa īkṣata lokānnu sṛjā iti", "so’kāmayata | bahu syāṃ prajāyeya" ityāditattadvākyaviśeṣa eva sthirīkurvanti | evaṃ vākya(vi)śe-ṣāvadhāritānanyasādhāraṇānekāpūrvārthaviśiṣṭaṃ nikhilajagadekakāraṇaṃ "sadeva somya" ityādivākyasiddhaṃ brahmai-vā’’kāśaśabdeva prasiddhavat "sarvāṇi ha vā imāni bhūtāni" ityādivākyena nirdiśyata iti siddham || 23 ||

|| ityākāśādhikaraṇam ||

prāṇādhikaraṇam 1-1-9

1.1.24 ata eva prāṇaḥ || 1-1-24 ||

1.1.24

idamāmnāyate chāndogye, "prastotaryā devatā prastāvamanvāyattā" iti prastutya "katamā sā devateti | prāṇa iti hovāca, sarvāṇi ha vā imāni bhūtāni prāṇamevābhisaṃviśanti, prāṇamabhyujjihate | saiṣā devatā prastāva-manvāyattā | tāṃ cetavidvān prastoṣyaḥ

mūrddhā te vyapatiṣyat" iti ||

atra prāṇaśabdo’pyākāśaśabdavat prasiddhaprāṇavyatirikte parasminneva brahmaṇi vartate, tadasādhāraṇa-nikhilajagatpraveśaniṣkramaṇādiliṅgāt prasiddhavannirdiṣṭāt |

adhikāśaṅkā tu kṛtsnasya bhūtajātasya prāṇādhīnasthitipravṛttyādidarśanāt prasiddha eva prāṇo jaga-tkāraṇatayā nirdeśamarhatīti || parihārastu-śilākāṣṭhādiṣu, cetanasvarūpe ca tadabhāvāt, "sarvāṇi ha vā imāni bhūtāni prāṇamevābhisaṃviśanti prāṇamabhyujjihate" iti nopapadyata iti | ataḥ prāṇayati sarvāṇi bhūtānīti kṛtvā paraṃ brahmaiva prāṇaśabdenābhidhīyate | ataḥ prasiddhākāśaprāṇāderanyadeva nikhilajagadekāraṇa-mapahatapāpmatvasārvapyasatyasaṅkalpatvādyanantakalyāṇaguṇagaṇaṃ paraṃ brahmaivākāśaprāṇādiśabdābhidheyamiti

siddham || 24 || || iti prāṇādhikaraṇam ||

jyotiradhikaraṇam 1-1-10

1.1.25

ataḥ paraṃ jagatkāraṇatvavyāptena yena kenāpi niratiśayotkṛṣṭaguṇena juṣṭaṃ jyotirindrādiśabdairarthāntaraprasiddhaira-pyabhidhīyamānaṃ paraṃ brahmaivetyabhidhīyate jyotiścaraṇābhidhānādityādinā-

1.1.25 jyotiścaraṇābhidhānāt || 1-1-25 ||

1.1.25

idamāmnāyate chāndogye-"atha yadataḥ paro divo jyotirdīpyate viśvataḥ pṛṣṭeṣu sarvataḥ pṛṣṭevanuttemeṣūptta- meṣu lokeṣu, idaṃ vā va tat yadidamasminntaḥpuruṣo jyotiḥ" iti | tatra saṃśayaḥ, kimayaṃ jyotiśśabdena nirdi- ṣṭo niratiśayadīptiyukto’rthaḥ prasiddhamādityādijyotireva kāraṇabhūta brahma, uta samastacidacidvastujātavi-sajātīyaḥ paramakāraṇabhūto’bhitabhāḥ sarvajñaḥ satyasaṅkalpaḥ puruṣottamaḥ iti | kiṃ yuktam | prasiddhameva jyoti- riti | kutaḥ | prasiddhavaÐnda#eśe’pyākāśaprāṇādivat svavākyopāttaparamātmavyāptaliṅgaviśeṣādarśanāt parama-puruṣapratyabhijñānāsaṃbhavāt | kaukṣeyajyotiṣaikyopadeśācca prasiddhameva jyotiḥ kāraṇatvavyāpta niratiśayadī-ptiyogājjagatkāraṇaṃ brahmeti ||

evaṃ prāpne pracakṣmahe-jyotiścaraṇābhidhānāt | dyusaṃbandhitayā nirdiṣṭaṃ niratiśayadīptiyuktaṃ jyotiḥ para-mapuruṣa eva | kutaḥ | "pādo’sya sarvā bhūtāni tripādasyāmṛtaṃ divi" ityasyaiva dyusaṃbandhinaścaraṇatvena sarvabhūtā-bhidhānāt ||

etaduktaṃ bhavati-yadyapi "atha yadataḥ paro divo jyotiḥ" ityasmin vākye paramapuruṣāsādhāraṇaliṅgaṃ nopalabhyate-tathāpi pūvarvākye dyusaṃmandhitayā paramapuruṣasya nirdeśāt idamapi dyusaṃbandhijyotiḥ sa eveti pratya-bhijñāyata iti | kaukṣeyajyotiṣaikyopadeśaśca phalāya tadātmakatvānusandhānavidhiriti na kaściddoṣaḥ | kaukṣe-yajyotiṣaśca tadātmakatvaṃ bhagavatā svayamevoktam, "ahaṃ vaiśvānaro bhūtyā prāṇināṃ dehamāśritaḥ" iti ||

1.1.26 chāndobhidhānānneti cenna tathācetorpaṇanigamāt tathā hi darśanam || 1-1-26 ||

1.1.26

pūrvasmin vākye, "gāyatrī vā idaṃ sarvam" iti gāyatryākhyaṃ chando’bhidhāya, "tadetadṛcābhyanūktam" ityudāhṛtāyāḥ "tāvānasya mahimā" ityasyā ṝco’pi chandoviṣayatvānnātra paramapuruṣābhidhānamiti cet-tanna; tathācetorpaṇanigamāt | na gāyatrīśabdena chandomātramihābhidhīyate chandomātrasya sarvātmakatvānupapatteḥ | api tu brahmaṇyeva gāyatrīcetorpaṇamiha nigamyate | brahmaṇi gāyatrīsādṛśyānusandhānaṃ phalāyopadiśyata ityarthaḥ | saṃbhavati ca, "pādo’sya sarvā bhūtāni tripādasyāmṛtaṃ divi" iti catuṣpado brahmaṇaḥ catuṣpadayā(padā) gāyatryā ca sādṛśyam | catuṣpadā ca gāyatrīkvaciddṛśyate | tadyathā "indraśśacīpāteḥ | balena pīḍitaḥ | duścyavano vṛṣā | samitsu sāsahiḥ" iti | tathā hyanyatrāpi sādṛśyāt chandobhidhāyī śabdo’rthāntare prayujyamāno dṛśyate | yathā saṃvargavidyāyām, "te vā ete pañcānye pañcānye daśa saṃpadyante" ityārabhya "saiṣā virāḍannāt" ityucyate || 26 ||

1.1.27

itaśca gāyatrīśabdena brahmaivādhidhīyate-

1.1.27 bhūtādipādavyapadeśoṣapatteścaivam || 1-1-27 ||

1.1.27

bhūtapṛthivīśarīrahṛdayāni nirdiśya" iti vyapadeśo brahmaṇyeva gāyatrīśabdābhidheye upapadyate || 27 ||

1.1.28 upadeśabhedānneti cennobhayasminnapyavirodhāt || 1-1-28 ||

1.1.28

pūrvavākye, "tripādasyāmṛtaṃ divi" iti divo’dhikaraṇatvena nirdeśāt iha ca divaḥ para ityavadhitve nirdeśādupadeśasya bhinnarūpatvena pūrvavākyoktaṃ brahma parasminna pratyabhijñāyata iti cet-tanna, ubhayasminnapyu- padeśe arthasvabhāvaikyena pratyabhijñāyā avirodhāt#ḥ, yathā "vṛkṣāgre śyena," "vṛkṣāgrātparataḥ śyenaḥ" iti | tasmāt paramapuruṣa eva niratiśayatejaskaḥ, divaḥ paro jyotirdīpyata iti pratipādyate | "etāvānasya mahimā ato jyāyāṃśca puruṣaḥ | pādo’sya viśvā bhūtāni tripādasyāmṛtaṃ divi" iti pratipāditasya catuṣpadaḥ parama-puruṣasya, "vedāhametaṃ puruṣaṃ mahāntam ādityavarṇaṃ tamasastu pāre" ityabhihitāprākṛtarūpasya tejo’pyaprākṛta-miti tadvattayā sa eva jyotiśśabdābhidheya iti niravadyam || 28 || iti jyotiradhikaraṇam ||

indraprāṇādhikaraṇam 1-1-11

1.1.29

niratiśayadīptiyuktaṃ jyotiśśabdābhidheyaṃ pratisaddhavannirdiṣṭaṃ paramapapuruṣa evetyuktam | idānīṃ kāraṇa-tvavyāptāmṛtatvaprāptyupāyatayopāsyatvena śrutaḥ indraprāṇādiśabdābhidheyo’pi paramapuruṣa evetyāha-

1.1.29 prāṇastathā’nugamāt || 1-1-29 ||

1.1.29

kauṣītakibrāhmaṇe pratardanavidyāyām, "pratardano ha vai daivodāsirindrasya priyaṃ dhāmopajagāma yuddhena ca pauruṣeṇa ca" ityārabhya "varaṃ vṛṇīṣva" iti vaktāramindraṃ prati, "tvameva me varaṃ vṛṇīṣva yaṃ tvaṃ manuṣyāya hita- tamaṃ manyase" iti pratardanenokte sa hovāca, prāṇo’smi prajñātmā taṃ māmāyuramṛtamityupāssva iti śrūyate | tatra saṃśayaḥ-kimayaṃ hitatamopāsanakarmatayā indraprāṇaśabda nirdiṣṭo jīva eva, uta tadatiriktaḥ paramātmeti | kiṃ yuktam? jīva eveti | kutaḥ | indraśabdasya jīvaviśeṣa eva prasiddhaḥ tatsamānādhikaraṇasya prāṇaśabdasyāpi tatraiva vṛtteḥ | ayamindrābhidhāno jīvaḥ pratardanena, "tvameva me varaṃ vṛṇīṣva yaṃ tvaṃ manuṣyāya hitatamaṃ manyase" ityuktaḥ, "māmupāssva iti svātmopāsanaṃ hitatamamupadideśa | hitatamaścāmṛtatvaprāptyupāya eva | jagatkā-raṇopāsanasyaivāmṛtatvaprāptihetutā, "tasya tāvadeva ciraṃ yāvanna vimokṣye atha saṃpatsye" ityavagatā | ataḥ prasiddha jīvabhāva indra eva kāraṇaṃ brahma ||

ityāśaṅkāyāmabhidhīyate-prāṇastathānugamāditi | ayamindraprāṇaśabdanirdiṣṭo na jīvamātram, api tu jīvādarthāntarabhūtaṃ paraṃ brahma | "sa eṣa prāṇa eva prajñātmā ānando’jaro’mṛtaḥ" itīndrāprāṇaśabdābhyāṃ prastu-tasyānandājarāmṛtaśabdasāmānādhikaraṇyenānugamo hi tathāsatyevopapadyate || 29 ||

1.1.30 na vakturātmopadeśāditi cedadhyātmasaṃbandhabhūmā hyasmin || 1-1-30 ||

1.1.30

yaduktam-indraprāṇaśabdanirdiṣṭasya "ānando’jaro’mṛtaḥ" ityanenaikārthyādayaṃ paraṃ brahmeti-tannopapadyate; "māmeva vijānīhi", "prāṇo’smi prajñātmā taṃ māmāyuramṛtamityupāssva" iti vaktā hīndraḥ, "triśīrṣāṇaṃ tvāṣṭramahanam" ityevamādinā tvāṣṭravadhādibhiḥ prajñātajīvabhāvasya svātmana evopāsyatāṃ pratardanāyopadiśati; ata upakrame jīvaviśeṣa ityavagate sati "ānando’jaro’mṛtaḥ" ityādibhirupasaṃhārastadanuguṇa eva varṇanīya iti cet-pariharati-adhyātmasaṃbandhabhūmā hyasmin |

ātmani yaḥ saṃbandhaḥ so’dhyātmasaṃbandhaḥ | tasya bhūmā-bhūyastvam | bahutvamityarthaḥ | ātmanyādheya- tayā saṃbadhyamānānāṃ bahutvena saṃbandhabahutvavam | taccāsmin-vaktari paramātmanyeva hi saṃbhavati | "tadyathā ratha-

syāreṣu nemirarṣitā nābhāvarā arpitāḥ, evamevaitā bhūtamātrāḥ prājñāmātrāsvapirtāḥ, prajñāmātrāḥ prāṇe’rpitāḥ | sa eṣa prāṇa eva prajñātmā’’nando’jaro’mṛtaḥ" iti bhūtamātrāśabdenācetanavastujātamabhidhāya prajñāmātrāśabdena tadādhāratayā cetanavargaṃ cābhidhāya tasyāpyādhāratayā prakṛtamindraprāṇaśabdābhidheyaṃ nirdiśya tameva, "ānando-’jaro’mṛtaḥ" ityupadiśati | tadetaccetanācetanātmakakṛtsnavastvādhāratvaṃ jīvādarthāntarabhūte’smin-paramātmanye-vopapadyate ityarthaḥ ||

athavā, adhyātmasaṃbandhabhūmā hyasmin-paramātmāsādhāraṇadharmasaṃbandho’dhyātmasaṃbandhaḥ | tasya bhūmā bahutvaṃ hi asmin-prakaraṇe vidyate | tathā hi-prathamam, "tvameva me varaṃ vṛṇīṣva yaṃ tvaṃ manuṣyāya hitatamaṃ manya- se" iti, "māmupāssva" iti ca

paramātmāsādhāraṇamokṣasādhanopāsanakarmatvaṃ prāṇaśabdanirdiṣṭasyendrasya pratī- yate | tathā, "eṣa eva sādhu karma kārayati tam, yamebhyo lokebhya unninīṣati | eṣa evāsādhu kamar kārayati tam, yamadho ninīṣati" iti sarvasya karmaṇaḥ kārayitṛtvaṃ ca paramātmadharmaḥ | tathā "tadyathā rathasyāreṣu nemira- rpitā nābhāvarā arpitāḥ, evamevaitābhūtamātrāḥ prajñāmātrāsvarpitāḥ prajñāmātrāḥ prāṇe’rpitāḥ" iti sarvādhāratvaṃ ca tasyaiva dharmaḥ | tathā "sa eṣa prāṇa eva prajñātmā’’nando’jaro’mṛtaḥ" ityete’pi paramātmana eva dharmāḥ | "eṣa lokādhipatireṣa sarveśaḥ" iti ca paramātmanyeva saṃbhavati | tadevamadhyātmasaṃbandhabhūmno’tra vidyamānatvāt paramātmaivātrendraprāṇaśabdanirdiṣṭaḥ | 30 ||

1.1.31

kathaṃ tarhi prajñātajīvabhāvasyendrasya svātmana upāsyatvopadeśaḥ saṅgacchate? tatrāha-

1.1.31 śāstradṛṣṭayā tūpadeśo vāmadevavat || 1-1-31 ||

1.1.31

prajñātajīvabhāvenendreṇa, "māmeva vijānīhi", "māmupāssva" iti upāsyasya brahmaṇaḥ svātmatve no-padeśo’yaṃ na pramāṇāntaraprāptasvātmāvalokanakṛtaḥ, api tu śāstreṇa svātmadṛṣṭikṛtaḥ | etaduktaṃ bhavati-"anena jīvenātmanā’nupraviśya nāmarūpe vyākaravāṇi", "aitadātmyamidaṃ sarvam", "antaḥ praviṣṭaḥ śastā janānāṃ sarvātmā" "ya ātmani tiṣṭhan ātmano’ntaro yamātmā na veda yasyātmā śarīraṃ ya ātmānamantaro yamayati" "eṣa sarvabhūtāntarātmā apahatapāpmā divyo deva eko nārāyaṇaḥ" ityevamādinā śāstreṇa jīvātmaśarīrakaṃ paramātmānamavagamya, jīvātmavācināmahantvamadiśabdānāmapi paramātmanyeva paryavasānaṃ jñātvā, "māmeva vijānīhi", "māmupāssva" iti svātmaśarīrakaṃ paramātmānamevopāsyatvenopadideśeti | vāmadevavat-yathā vāmadevaḥ parasya brahmaṇaḥ sarvāntarātmatvaṃ sarvasya tacchārīratvaṃ śarīravācināṃ śabdānāṃ ca śarīriṇi payarvasānaṃ paśyan, "aham" iti svātmaśarīrakaṃ paraṃ brahma nirdiśya tatsāmānādhikaraṇyena manusūryādīn vyapadiśati, "taddhai tat paśyan ṝṣirvāmadevaḥ pratipede ahaṃ manurabhavaṃ sūryaśca" "ahaṃ kakṣīvān ṝṣirasmi vipraḥ" ityādinā | yathā ca prahnādaḥ, "sarvagatvādanantasya sa evāhamavasthitaḥ | mattaḥ sarvamahaṃ sarve mayi sarvaṃ sanātane ||" ityādi vadati || 31 ||

1.1.32

asmin prakaraṇe jīvavācibhiḥ śabdairacidviśeṣābhidhāyibhiścopāsyabhūtasya parasya brahmaṇo’bhidhāne kāraṇaṃ codyapūrvakamāha-

1.1.32 jīvamukhyaprāṇaliṅgānneti cennopāsātraividhyādāśritatvādiha tadyogāt || 1-1-32 ||

1.1.32

"na vācaṃ vijijñāsīta; vaktāraṃ vidyāt", "triśīrṣāṇaṃ tvāṣṭramahanam; arunmukhān yatīn sālā- vṛkebhyaḥ prāyaccham" ityādijīvaliṅgāt, 2yāvaddhayasmin śarīre prāṇo vasati tāvadāyuḥ", "atha khalu prāṇa-

eva prajñātmedaṃ śarīraṃ parigṛhyotthāpayati" iti mukhyaprāṇaliṅgācca nādhyātmā saṃbandhabhūmeti cet-na; upāsātrai-vidhyāt hetoḥ | upāsanātraividhyamudeṣṭuṃ tattacchabdenābhidhānam-nikhilakāraṇabhūtasya brahmaṇaḥ svarūpeṇā-(svarūpā?)nusandhānam bhoktṛvargaśarīrakatvānusandhānam bhogyabhogopakaraṇaśarīrakatvānusandhānañceti trivi-dhamanusaṃdhānamupadeṣṭumityarthaḥ | tadidaṃ trividhaṃ brahmānusandhānaṃ prakaraṇāntareṣvapyāśritam "satyaṃ jñānamanantaraṃ brahma", "ānando brahma" ityādiṣu svarūpā(piṇā?) nu sandhānam; "tatsṛṣṭvā tadevānuprāviśat | tadanupravi- śya sacca tyaccābhavat, niruktañcāniruktañca nilayanaṃ cānilayanañca, vijñānañcāvijñānañca, satyaṃ cānṛtañca satyamabhavat" ityādiṣu bhoktṛśarīratayā bhogyabhogopakaraṇaśarīratayā cānusandhānam | ihāpi prakaraṇe tat trividhamanusaṃdhānaṃ yujyata evetyarthaḥ | etaduktaṃ bhavati-yatra hiraṇyagarbhādijīvaviśeṣaṇāṃ prakṛtyādyacetanaviśe-ṣaṇāñca paramātmāsādhāraṇadharmayogaḥ, tadabhidhāyināṃ śabdānāṃ paramātmavāciśabdaiḥ sāmānādhikaraṇyaṃ vā dṛś-yate; tatra paramātmanaḥ tattaccidacidviśeṣāntarātmatvānusandhānaṃ pratipipādayiṣitamiti || ato’trendraprāṇa-śabdanirdiṣṭo jīvādarthāntarabhūtaḥ paramātmaiveti siddham || śrīḥ

iti śrībhagavadrāmānujaviracite śārīrakamīmāṃsābhāṣye

prathamasyādhyāsya prathamaḥ pādaḥ || 1-1-1 ||



1.2.1

prathame pāde adhītavedaḥ puruṣaḥ karmamīmāṃsāśravaṇādhigatakamaryāthātmyavijñānaḥ kevalakarmaṇāmalpā-sthiraphalatvamavagamya, vedāntavākyeṣu cāpātapratītānantasthiraphalabrahmasvarupatadupāsanasamupajātaparamapuru-ṣārthalakṣaṇamokṣāpekṣo’vadhāritapariniṣpannavastubodhanaśabdaśaktirvedāntavākyānāṃ parasmin brahmaṇi niścita-pramāṇabhāvastaditikarttavyatārūpaśārīrakamīmāṃsāśravaṇamārabhetetyuktaṃ śāstrārambhasiddhaye | anantavicitra-

1.2.1

sthiratrasarūpabhoktṛbhogyabhogopakaraṇabhogasthānalakṣaṇanikhilajagadudayavibhavalayamahānandaikakāraṇaṃ paraṃ brahma "yato vā imāni" ityādivākyaṃ bodhayatīti ca pratyapādi ||2 || jagadekakāraṇaṃ paraṃ brahma sakaletarapramāṇā-viṣayatayā śāstraikapramāṇakamityabhyadhāma || 3 || śāstrapramāṇakatvaṃ ca brahmaṇaḥ pravṛttinivṛttyanvayavirahe’pi svarūpeṇaiva paramapuruṣārthabhūte parasmin brahmaṇi vedāntavākyānāṃ samanvayānnirūhyata ityabrūma || 4 || nikhi-lajagadekakāraṇatayā vedāntavedyaṃ brahma ca īkṣaṇādyanvayādānumānikapradhānādarthāntarabhūtaścetanaviśeṣa evetyupā-pīpadāma || 5 || sa ca svābhāvikānavadhikātiśayānandavipaścittvanikhilacetanabhayābhayahetutvasatyasaṅkalpa-tvasastacetanācetanāntarātmatvādibhibraddhamuktobhayāvasthājjīvaśabdābhilapanīyāccārthāntarabhūta iti ca samā-rtithāmahi || 6 || sa cā prākṛtākarmanimittasvāsādhāraṇadivyarūpa ityudairirāma || 7 || ākāśapramāṇādya-cetanaviśeṣābhidhāyibhirjagatkāraṇatayā prasiddhavannirdiśyamānassakaletaracetanācetanavilakṣaṇasya eveti samagariṣmahi || 8 || paratattvāsādhāraṇaniratiśayadīptiyuktajyotiśśabdābhidheyo dyusambandhitayā pratyabhi-jñānātsa evetyātiṣṭhāmahi || 10 || paramakāraṇāsādhāraṇāmṛtatvaprāptihetubhūtaḥ paramapuruṣa eva śāstradṛṣṭayā indrādiśabdairabhidhīyata ityabrūmahi || 11 || tadevamatipatitasakaletarapramāṇasambhāvanābhūmissārvajñyasatya-

1.2.1

 

saṅkalpatvādyaparimitodāraguṇasāgaratayā svetarasamastavastuvilakṣaṇaḥ paraṃ brahma puruṣottamo nārāyaṇa eva vedā-ntavedya ityuktam | ataḥ paraṃ dvitīyatṛtīyacaturtheṣu pādeṣu yadyapi vedāntavedyaṃ brahmaiva tathāpi nānicidvedānta-vākyāni pradhānakṣetrajñāntarbhūtavastuviśeṣasvarūpapratipādanaparāṇyevetyāśaṅkaya tannirasanamukhena tattadvākyo-ditakalyāṇaguṇākaratvaṃ brahmaṇaḥ pratipādyate | tatrāspaṣṭajīvādiliṅgakāni vākyāni dvitīye pāde vicāryante, spaṣṭaliṅgakāni tṛtīye, tattatpratipādanacchāyānusārīṇi caturthe ||

1.2.1 sarvatra prasiddhopadeśāt || 1 ||

1.2.1

idamāmnāyate chāndogye "atha khalu kratumayaḥ puruṣo yathākraturasmiṃlloke puruṣo bhavati

1.2.1

 

tathetaḥ pretya bhavati sa kratuṃ kurvīta manomayaḥ prāṇaśarīro bhārūpaḥ" ityādi ||

atra "sa kratuṃ kurvīta" iti pratipāditasyopāsanasyopāsyaḥ "manomayaḥ prāṇaśarīraḥ" iti nirdiśyata iti

1.2.1

 

pratīyate | tatra saṃśayaḥ-kiṃ manomayatvādiguṇakaḥ kṣetrajñaḥ, uta paramātmā ? iti | kiṃ yuktam ? kṣetrajña iti | kutaḥ ? manaḥ prāṇayoḥ kṣetrajñopakaraṇatvāt, paramātmanastu "aprāṇo hyamanāḥ" iti tatpratiṣedhācca | na ca "sarvaṃ khalvidaṃ brahma" iti pūrvanirdiṣṭaṃ brahmātropāsyatayā sambaddhuṃ śakyate, "śānta upāsīta" ityupāsanopakaraṇaśā-ntinirvṛttyupāyabhūtabrahmātmakatvopadeśāyopāttatvāt | na ca "sa kratuṃ kurvīta" ityupāsanasyopāsyasākāṅkṣa-tvādvākyāntarasthamapi brahma sambadhyata iti yuktaṃ vaktum, svavākyopāttena manomayatvādiguṇakena

nirākā-

1.2.1

 

ṅkṣatvāt; "manomayaḥ prāṇaśarīraḥ" ityananyārthatayā nirdiṣṭasya vibhaktivipariṇāmamātreṇobhayākāṅkṣānivṛtti- siddheḥ | evaṃ niścite jīvatve "etadbrahma" ityupasaṃhārasthabrahmapadamapi jīva eva pūjārthaṃ prayuktamityadhyavasīyata iti |

evaṃ prāpte brūmaḥ-sarvatra prasiddhopadeśāt | manomayatvādiguṇakaḥ paramātmā | kutaḥ? sarvatra-vedānteṣu parasmi-nneva brahmaṇi prasiddhasya manomayatvāderupadeśāt | prasiddhaṃ hi manomayatvādi brahmaṇaḥ | yathā "manomayaḥ prāṇa-śarīranetā" "sa eṣo’ntarhṛdaya ākāśaḥ | tasminnayaṃ puruṣo manomayaḥ | amṛto hiraṇyamayaḥ" "hṛdā manīṣā manasābhiklṛpto ya enaṃ viduramṛtāste bhavanti" "na cacukṣā gṛhyate nāpi vācā" "manasā tu viśuddhena" tathā "prā-ṇasya prāṇaḥ" "atha khalu prāṇa eva prajñātmedaṃ śarīraṃ parigṛhyotthāpayati" "sarvāṇi ha vā imāni bhūtāni prāṇa-

1.2.1

 

mevābhisaṃviśanti prāṇamabhyujjihate" ityādiṣu | manomayatvam-viśuddhena manasā grāhyatvam | prāṇaśarīratvam-prāṇasyāpyādhāratvaṃ niyantṛtvañca | evañca sati "eṣa ma ātmā’ntarhṛdaya etadbrahma" iti brahmaśabdo’pi mukhya eva bhavati | "aprāṇo hyamānāḥ" iti mana āyattaṃ jñānaṃ prāṇāyattāṃ sthitiñca brahmaṇo niṣedhati ||

athavā "sarvaṃ khalvidaṃ brahma tajjalāniti śānta upāsīta" ityatraivopāsanaṃ vidhīyate, sarvātmakaṃ brahma śāntaḥ sannupāsīteti | "sa kratuṃ kurvīta" iti tasyaiva guṇopādānārtho’nuvādaḥ | upādeyāśca guṇāḥ manomayatvādayaḥ, ataḥ

1.2.1

 

sarvātmakaṃ brahma manomayatvādiguṇakamupāsīteti vākyārthaḥ | tatra sandehaḥ, kimiha brahmaśabdena pratyagātmā nirddiśyate, uta paramātmā ? iti | kiṃ yuktam ? pratyagātmeti | kutaḥ? tasyaiva sarvapadasāmānādhikaraṇyani-rddeśopapatteḥ | sarvaśabdanirddiṣṭaṃ hi brahmādistambaparyantaṃ kṛtsnaṃ jagat | brahmādibhāvaśca pratyagātmano’nādyavidyā-mūlakarmaviśeṣopādhiko vidyata eva; parasya tu brahmaṇaḥ sarvajñasya sarvaśakterapahatapāpmano nirastasamastāvi-dyādidoṣagandhasya samastaheyākarasarvabhāvo nopapadyate | pratyagātmanyapi kvacitkvacidbrahmaśabdaḥ prayujyate, ata eva

1.2.1

 

paramātmā paraṃ brahmeti parameśvarasya kvacitsaviśeṣaṇo nirdeśaḥ | pratyagātmanaśca nirmuktopādherbṛhattvaṃ ca vidyate | "sa cānantyāya kalpate" iti śruteḥ | avidupastasyaiva karmanimittatvājjagajjanmasthitilayānāṃ tajjalāniti hetunirdeśo’pyupapadyate | tadayamarthaḥ,-ayaṃ jīvātmā svato aparicchinnasvarūpatvena brahmabhūtassannanādyavidyayā devatiryyaṅmanuṣyasthāvarātmanā’vatiṣṭhata iti ||

atra pratividhīyate-sarvatra prasiddhopadeśāt | sarvatra- "sarvaṃ khalvidam" iti nirdiṣṭe sarvasmin jagati brahma-śabdena tadātmatayā vidhīyamānaṃ paraṃ brahmaiva na pratyagātmā | kutaḥ? prasiddhopadeśāt- "tajjalān" iti hetutaḥ "sarvaṃ khalvidaṃ brahma" iti prasiddhavadupadeśāt | brahmaṇo jātatvādbrahmaṇi līnatvādbrahmādhīnajīvanatvācca heto-rbrahmātmakaṃ sarvaṃ khalvidaṃ jagadityukte yasmājjagajjanmasthitilayāḥ vedānteṣu prasiddhāḥ tadevātra brahmeti pratīyate |

1.2.1

 

tacca parameva brahma; tathā hi "yato vā imāni bhūtāni jāyante | yena jātāni jīvanti | yatprayantyabhisaṃviśanti | tadvijijñāsasva | tadbrahma" ityupakramya "ānando brahmeti vyajānāt | ānandādhdyeva khalvimāni bhūtāni jāyante" ityādinā pūrvānuvākapratipāditānavadhikātiśayānandayogino vipaścitaḥ parasmādbrahmaṇa eva jagadutpattisthiti-layā nirddiśyante; tathā "sa kāraṇaṃ karaṇādhipādhipo na cāsya kaścijjanitā na cādhipaḥ" iti karaṇādhipasya jīvasyādhipaḥ paraṃ brahmaiva kāraṇaṃ

vyapadiśyate, evaṃ sarvatra parasyaiva brahmaṇaḥ kāraṇatvaṃ pasiddham; ataḥ parabrahmaṇo jātatvāttasmin pralīnatvāt tena prāṇanāt tadātmakatayā tādātmyamupapannam | atassarvaprakāraṃ sarvaśarīraṃ sarvā-tmabhūtaṃ paraṃ brahma śānto bhūtvā upāsīteti śrutireva parasya brahmaṇaḥ sarvātmakatvamupapādya tasyopāsanamupadiśati | paraṃ brahma hi kāraṇāvasthaṃ kāryāvasthaṃ sūkṣmasthūlacidacidvastuśarīratayā sarvadā sarvātmabhūtam | evambhūtatādātmyasya pratipādane parasya brahmaṇassakalaheyapratyanīkakalyāṇaguṇākaratvaṃ na virudhyate, prakārabhūtaśarīragatānāṃ doṣāṇāṃ prakāriṇyātmanyaprasaṅgāt, pratyuta niratiśayaiśvaryāpādanena guṇāyaiva bhavatīti pūrvamevoktam | yaduktaṃ jīvasya sarva-tādātmyamupapadyata iti | tadasat; jīvānāṃ pratiśarīraṃ bhinnānāmanyonyatādātmyāsambhavāt | muktasyāpyanava-cchinnasvarūpasyāpi jagattādātmyaṃ jagajjanmasthitipralayakāraṇatvanimittaṃ na sambhavatīti "jagadyvāpāravarjam"

1.2.2

 

ityatra vakṣyate | jīvakarmanimittatvājjagajjanmasthitilayānāṃ sa eva kāraṇamityapi na sādhīyaḥ, tatkarmani-mittatve’pīśvarasyaiva jagatkāraṇatvāt | ataḥ paramātmaivātra brahmaśabdābhidheyaḥ | imameva sūtrārthamabhiyuktā bahumanvate | yadāha vṛttikāraḥ "sarvaṃ khalviti sarvātmā brahmeśaḥ" iti ||

1.2.2 vivakṣitaguṇopapatteśca || 2 ||

1.2.2

 

vakṣyamāṇāśca guṇāḥ paramātmanyevopapadyante "manomayaḥ prāṇaśarīro bhārūpassatyasaṅkalpa ākāśātmā sarvakarmā sarvakāmassarvagandhaḥ sarvarasassarvamidamabhyātto’vākyanādaraḥ" iti | manomayaḥ-pariśuddhena manasaikena grāhyaḥ, vivekavimokādisādhanasaptakānugṛhītaparamātmopāsananirmalīkṛtena hi manasā gṛhyate | anena heya-pratyanīkakalyāṇaikatānatayā sakaletaravilakṣaṇasvarūpatocyate; malinamanobhirmalinānānāmeva grāhyatvāt | prāṇaśarīraḥ-jagati sarveṣāṃ prāṇānāṃ dhārakaḥ, prāṇoyasya śarīram ādheyaṃ vidheyaṃ śeṣabhūtañca sa prāṇaśarīraḥ |

1.2.2

 

ādheyatvavidheyatvaśeṣatvāni śarīraśabdapravṛttinimittānītyupapādayiṣyate | bhārūpaḥ-bhāsvararūpaḥ, aprākṛta-svāsādhāraṇaniratiśayakalyāṇadivyarūpatvena niratiśayadīptiyukta ityarthaḥ | satyasaṅkalpaḥ-apratihatasaṅkalpaḥ | ākāśātmā-ākāśavat sūkṣmasvacchasvarūpaḥ, sakaletarakāraṇabhūtasyākāśasyāpyātmabhūta iti vā ākā-śātmā, svayaṃ ca prakāśate anyānapi prakāśayatīti vā ākāśātmā | sarvakarmā-kriyata itikarma, sarvaṃ jaga-dyasya karma asau sarvakarmā; sarvā vā kriyā yasyāsau sarvakarmā | sarvakāmaḥ-kāmyanta iti kāmāḥ, bhogyabho-gopakaraṇādayaḥ, te pariśuddhāḥ sarvavidhāstasya santītyarthaḥ | sarvagandhassarvarasaḥ-"aśabdamasparśam" ityādinā prākṛtagandharasādiniṣedhādaprākṛtāḥ svāsādhāraṇā niravadyāḥ niratiśayāḥ kalyāṇāḥ svabhogyabhūtāḥ sarvavidhāḥ gandharasāstasya santītyarthaḥ | sarvamidamabhyāttaḥ-uktaṃ rasaparyantaṃ sarvamidaṃ kalyāṇaguṇajātaṃ svīkṛtavān | "abhyāttaḥ" iti "bhuktā brāhmaṇāḥ" itivatkarttari ktaḥ pratipattyavyaḥ | avākīvākaḥ uktiḥ, so’sya nāstīti

1.2.3

 

avākī | kuta ityāha anādara iti | avāptasamastakāmatvenādattarvyābhāvādādararahitaḥ | ata eva avākī-ajalpākaḥ, paripūrṇaiścaryatvādbrahmādistambaparyantaṃ nikhilaṃ jagattṛṇīkṛtya joṣamāsīna ityartaḥ | ta ete viva- kṣitā guṇāḥ paramātmanyevopapadyante ||

1.2.3 anupapattestu na śārīraḥ || 3 ||

1.2.3

tamimaṃ guṇasāgaraṃ paryālocayatāṃ khadyotakalpasya śarīrasambandhanibandhanāparimitaduḥkhasaṃbandhayogyasya

1.2.4

 

baddhamuktāvasthasya jīvasya prastutaguṇaleśasambandhagandho’pi nopapadyata iti nāsmin prakaraṇe śārīraparigraha- śaṅkā jāyata ityarthaḥ ||

1.2.4 karmmakartṛvyapadeśācca || 4 ||

1.2.4

"etamitaḥ pretyabhisambhavitāsmi" iti prāpyatayā paraṃ brahma vyapadiśyate, prāptṛtayā ca jīvaḥ, ataḥ prāptā jīva upāsakaḥ, prāpyaṃ paraṃ brahmopāsyamiti prāpturanyadevedamiti vijñāyate ||

1.2.5 śabdaviśeṣāt || 5 ||

1.2.5

"eṣa ma ātmā’ntarhṛdaye" iti śārīraḥ ṣaṣṭhayā nirdiṣṭaḥ, upāsyastu prathamayā | evaṃ samānaprakaraṇe vājināñca

1.2.6

 

mantarātman puruṣo hiraṇyamayo yathā jyotiradhūmam" iti | atra "antarātman" iti saptamyantena śārīro nirdiśyate; "puruṣo hiraṇyamayaḥ" iti prathamayopāsyaḥ, ataḥ para evopāsyaḥ || itaśca śārīrādanyaḥ -

1.2.6 smṛteśca || 6 ||

1.2.6

"sarvasya cāhaṃ hṛdi sanniviṣṭo mattaḥ smṛtirjñānamapohanaṃ ca" "yo māmevamasammūḍho jānāti puruṣottamam" "īśvarassarvabhūtānāṃ hṛddeśe’rjuna tiṣṭhati | bhrāmayan sarvabhūtāni yantrārūḍhāni māyayā | tameva śaraṇaṃ gaccha" iti ca śārīrakamupāsakaṃ paramātmānaṃ copāsyaṃ smṛtirdarśayati ||

1.2.7 arbhakaukastvāttadyvapadeśācca neti cenna nicāyyatvādevaṃ vyomavacca || 7 ||

1.2.7

 

alpāyatanatvamarbhakaukastvam; tadyvapadeśaḥ-alpatvavyapadeśaḥ | "eṣa ma ātmā’ntarhṛdaye" ityaṇīyasi hṛdayāyatane sthitatvāt "aṇīyān vrīhervā yavādvā" ityādinā’ṇīyastvasya svarūpeṇa vyapadeśācca nāyaṃ paramātmā, api tu jīva eva; "sarvagataṃ susūkṣmaṃ tadavyayaṃ yadbhūtayoniṃ paripaśyanti dhīrāḥ" ityādibhiḥ para-mātmano’paricchinnatvāvagamāt, jīvasya cārāgramātratvavyapadeśāditi cet | naitadevam; paramātmaiva hyaṇī-yānityevaṃ nicāyyatvena vyapadiśyate; evaṃ nicāyyatvena evaṃ draṣṭavyatvena, evamupāsyatveneti yāvat | na punaraṇīyastvamevāsya svarūpamiti; vyomavaccāyaṃ vyapadiśyate, svābhāvikaṃ mahattvaṃ cātraiva vyapadiśyate "jyā-yān pṛthivyā jyāyānantarikṣājjyāyān divo jyāyānebhyo lokebhyaḥ" iti | ata upāsanārthamolpatva vyapadeśaḥ |

1.2.7

 

tathā hi "sarvaṃ khalvidaṃ brahma tajjalāniti śānta upāsīta" iti sarvotpattipralayakāraṇatvena sarvasyātmatayā’nu-praveśakṛtajīvayitṛtvena ca sarvātmakaṃ brahmopāsītetyupāsanaṃ bidhāya "atha khalu kratumayaḥ puruṣo yathākraturasmiṃ-lloke puruṣo bhavati tathetaḥ pretya bhavati" iti yathopāsanaṃ prāpyasiddhimabhidhāya "sa kratuṃ kurvīta" iti guṇavidhā-nārthamupāsanamanūdya "manomayaḥ prāṇaśarīro bhāsarūpassatyasaṅkalpa ākāśātmā sarvakarmā sarvakāmassarvagandha-ssarvarasassarvamidamabhyātto’vākyanādaraḥ" iti jagadaiśvaryaviśiṣṭasya svarūpaguṇāṃścopādeyān pratipādya "eṣa ma ātmā’ntarhṛdaye’ṇīyān vrīhervā yavādvā sarṣapādvā śyāmākādvā śyāmākataṇḍulādvā" ityupāsakasya hṛdaye’ṇī-yastvena tadātmatayopāsyasya paramapuruṣasyopāsanārthamavasthānamuktavā "eṣa ma ātmā’ntarhṛdaye jyāyān pṛthivyā jyāyānantarikṣājjyāyān divo jyāyānebhyo lokebhyaḥ sarvakarmā sarvakāmassarvagandhassarvarasassarvamidamabhyātto-’vākyanādaraḥ" ityantarhṛdaye’vasthitasyopāsyamānasya prāpyākāraṃ nirdiśya "eṣa ma ātmā’ntarhṛdaya etadbrahma" ityevambhūtaṃ paraṃ brahma

paramakāruṇyenāsmaduccicīvayiṣayā’smaddhṛdaye sannihitamitīdamanusandhānaṃ vidhāya "etamitaḥ pretyābhisambhavitā’smi" iti yathopāsanaṃ prāptiniśyānusandhānaṃ ca vidhāya "iti yasya syādaddhā na vicikitsā-’sti" ityevaṃvidhaprāpyaprāptiniścayopetasyopāsakasya prāptau na saṃśayo’stītyupasaṃhṛtam | ata upāsanārthamarbhakau-kastvamaṇīyastvañca ||

1.2.8 sambhogaprāptiriti cenna vaiśeṣyāt || 8 ||

1.2.8

 

jīvasyeva parasyāpi brahmaṇaḥ śarīrārnvarttitvamabhyupagatañcet tadvadeva śarīrasambandhaprayuktasukhaduḥkhopabhoga-prāptiriti cet | tanna hetuvaiśeṣyāt | na hi śarīrāntarvarttitvameva sukhaduḥkhopabhogahetuḥ, api tu puṇyapāparūpa-karmaparavaśatvam; tattvapahatapāpmanaḥ paramātmano na sambhavati | tathā ca śrutiḥ "tayoranyaḥ pippalaṃ svādvattyana-śnannanyo abhicākaśīti" iti ||

1.2.9

 

yadi paramātmā na bhoktā, evaṃ tarhi sarvatra bhoktṛtayā pratīyamāno jīva eva syādityāśaṅkayāha -

1.2.9 attā carācaragrahaṇāt || 9 ||

1.2.9

kaṭhavallīṣvāmnāyate "yasya brahma ca kṣatraṃ cobhe bhavata odanaḥ | mṛtyurpasyopasecanaṃ ka hatthā veda yatra saḥ" iti |atraudanopasecanasūcito’ttā kiṃ jīva eva, uta paramātmā ? iti sandihyate | kiṃ yuktam ?

1.2.9

 

jīva iti | kutaḥ? bhoktṛtvasya karmanimittatvāt jīvasyaiva tatsambhavāt |

atrocyate-attā carācaragrahaṇāt | attā paramātmaiva | kutaḥ ? carācaragrahaṇāt-carācarasya kṛtsnasya attṛtvaṃ hi tasyaiva sambhavati | na cedaṃ karmanimittaṃ bhoktṛtvam, api tu jagajjanmasthitilayahetubhūtasya parasya brahmaṇo viṣṇossaṃhartṛtvam "so’dhvanaḥ pāramāpnoti tadviṣṇoḥ paramaṃ padam" ityatraiva darśanāt, tathā ca "mṛtyuryasyopase-canam" iti vacanāt "brahma ca kṣatrañca" iti kṛtsnaṃ carācaraṃ jagadihādanīyaudanatvena gṛhyate | upasecanaṃ hi nāma

1.2.9

 

svayamadyamānaṃ sadanyasyādanahetuḥ, ata upasecanatvena mṛtyorapyadyamānatvāttadupasicyamānasya kṛtsnasya brahma-kṣatrapūrvakasya jagataścarācarasyādanamatra vivakṣitamiti gamyate | īdṛśaṃ cādanamupasaṃhāra eva; tasmādīdṛśaṃ jaga-dupasaṃhāritvarūpaṃ bhoktṛtvaṃ paramātmana ṣava ||

1.2.10 prakaraṇācca || 10 ||

1.2.10

 

prakaraṇañcedaṃ parasyaiva brahmaṇaḥ "mahāntaṃ vibhumātmānaṃ matvā dhīro na śocati " "nāyamātmā pavacanena labhyo na medhayā na bahunā śrutena | yamevaiṣa vṛṇute tena labhyastasyaiṣa ātmā vivṛṇute tanūṃ svām" iti hi prakṛtam | "ka itthā veda yatra saḥ" ityapi hi tatprasādādṛte tasya duravabodhatvameva pūrvaprastutaṃ pratyabhijñāyate ||

atha syāt-nāyaṃ brahmakṣetraudanasūcitaḥ puruṣo’pahatapāpmā paramātmā; anantaraṃ "ṛtaṃ pibantau sukṛtasya loke guhāṃ praviṣṭau parame parārdhye | chāyātapau brahmavido vadanti pañcāgnayo ye ca triṇāciketāḥ" iti karmaphalabhoktureva

1.2.10

 

sadvitīyasyābhidhānāt | dvitīyaśca prāṇo buddhirvā syāt | ṛtapānaṃ hi karmaphala bhoga eva; sa ca paramātmano na sambhavati;

buddhiprāṇayostu bhokturjīvasyopakaraṇabhūtayoryathākathañcitpāne’nvayassambhavatīti tayoranyatareṇa-

1.2.11

 

sadvitīyo jīva eva pratipādyate | tadekaprakaraṇatvātpūrvaprastuto’ttāpi sa eva bhavitumarhatīti | tatrocyate

1.2.11 guhāṃ praviṣṭāvātmānauhi taddarśanāt || 11 ||

1.2.11

na prāṇajīvau buddhijīvau vā guhāṃ praviṣṭau ṛtaṃ pibantāvityucyate, api tu jīvaparamātmānau hi tathā vyapadiśyete | kutaḥ? taddarśanāt | asmin prakaraṇe jīvaparayoreva guhāpraveśavyapadeśo dṛśyate | paramātmanastā- vat "taṃ durdarśaṃ gūḍhamanupraviṣṭaṃ guhāhitaṃ gahvareṣṭaṃ purāṇam | adhyātmayogādhigamena devaṃ matvā dhīro harṣaśokau jahāti" iti | jīvasyāpi "yā prāṇena sambhavatyaditirdevatāmayī | guhāṃ praviśya tiṣṭhantī yā bhūtebhirvya- jāyata" iti | karmaphalānyattatyiditirjjīva ucyate | prāṇena sambhavati-prāṇena saha varttate | devatāmayī-indri-yādhīnabhogā | guhāṃ praviśya tiṣṭhantī-hṛdayapuṇḍarīkodaravarttinī | bhūtebhirvyajāyata-pṛthivyādibhirbhūtaissahitā devādirūpeṇa vividhā jāyate | evañca sati "ṛtaṃ pibantau" iti vyapadeśaḥ chatriṇo gacchantītivatpratipattavyaḥ |

1.2.12

 

yadvā-prayojyaprayojakarūpeṇa pāne kartṛtvaṃ jīvaparayorupapadyate ||

1.2.12 viśeṣaṇācca || 12 ||

1.2.12

asmin prakaraṇe jīvaparamātmānāvevopāsyatvopāsakatvaprāpyatvaprāptṛtvaviśiṣṭau sarvatra pratipādyete | "brahma-jajñaṃ devamīḍyaṃ viditvā nicāyyemāṃ śāntimatyantameti" iti | brahmajajño jīvaḥ, brahmaṇo jātatvāt jñatvācca; taṃ devamīḍyaṃ viditvā-jīvātmānamupāsakaṃ brahmātmakatvenāvagamyetyarthaḥ | tathā "yasseturījānānāmakṣaraṃ brahma yatparam | abhayaṃ titīrṣatāṃ pāraṃ nāciketaṃ śakemahi" ityupāsyaḥ paramātmocyate | nāciketam-nāciketasya karmaṇaḥ prāpyamityarthaḥ | "ātmānaṃ rathinaṃ viddhi śarīraṃ rathameva ca" ityādinā upāsako jīva ucyate | tathā "vijñānasārathiryastu manaḥpragrahavānnaraḥ | so’dhvanaḥ pāramāpnoti tadviṣṇoḥ paramaṃ padam" iti prāpyaprāptārāvabhi-dhīyete jīvaparamātmānau | ihāpi chāyātapāvityajñatvasarvajñatvābhyāṃ viśiṣya vyapadiśyete ||

1.2.12

 

atha syāt "yeyaṃ prete vicikitsā manuṣye’stītyeke nāyamastīti caike" iti jīvasvarūpayāthātmyapraśnopa-kramātsarvamidaṃ prakaraṇaṃ jīvaparamiti pratīyata iti | naitadevam, na hi jīvasya dehātiriktasyāstitvanāsti-tvaśaṅkāyā’yaṃ praśnaḥ, tathā sati pūrvavaradvayavaraṇānupapatteḥ | tathā hi; pituḥ sarvavedasadakṣiṇakratusamāptivelāyāṃ dīyamānadakṣiṇāvaiguṇyena kratuvaiguṇyaṃ manyamānena kumāreṇa naciketasā āstikāgresareṇa svātmadānenāpi pituḥ kratusādguṇyamicchatā "kasmai māṃ dāsyasi" ityasakṛt pitaraṃ pṛṣṭavatā svanibarndharuṣṭipitṛvacanāt mṛtyu- sadanaṃ praviṣṭena svasadanātproṣuṣi yame tadadarśanāttatra tisro rātrīrupoṣuṣā svopavāsabhītatatpratividhānapravṛtta-mṛtyupratte varatraye āstikyātirekātprathamena vareṇa svātmānaṃ prati pituḥ prasādo vṛtaḥ, etañca sarvaṃ dehātiri-ktamātmānamajānato nopapadyate | dvitīyena ca vareṇottīrṇadehātmānubhāvyaphalasādhanabhūtāgnividyā vṛttā, tadapi dehātiriktātmānabhijñasya na sambhavati | atastṛtīyena vareṇa yadidaṃ vriyate "yeyaṃ prete vicikitsā manuṣye astītyeke nāyamastīti caike | etadvidyāmanuśiṣṭastvayāhaṃ varāṇāmeṣa varastṛtīyaḥ" iti; atra paramapuruṣārtha-rūpabrahmaprāptilakṣaṇamokṣayāthātmyavijñānāya tadupāyabhūtaparamātmopāsanaparātmatattvajijñāsayā’yaṃ praśnaḥ kriyate |

1.2.12

 

evañca "yeyaṃ prete" iti na śarīraviyogamātrābhiprāyam, api tu sarvabandhavinirmokṣaḥbhiprāyam | yathā "na pretya sañjñā’sti" iti

| ayamarthaḥ,-mokṣādhikṛte manuṣye prete-sarvabandhavinirmukte tatsvarūpaviṣayā vādivipratipatti-

1.2.12

 

nimittāstināstyātmikā yeyaṃ vicikitsā tadapanodanāya tatsvarūpayāthātmyaṃ tvayā’nuśiṣṭo’haṃ vidyāṃ jā-nīyāmiti | tathā hi bahudhā vipratipadyante kecidvittimātrasyātmanaḥ svarūpocchittilakṣaṇaṃ mokṣamācakṣate | anye vittimātrasyaiva sato avidyāstamayam | apare pāṣāṇakalpasyātmano jñānādyaśeṣavaiśeṣikaguṇocchedalakṣaṇaṃ kai-valyarūpam | apare tu apahatapāpmānaṃ paramātmānamabhyupagacchantaḥ tasyaivopādhisaṃsarganimittajīvabhāvasyopā-dhyapagamena tadbhāvalakṣaṇaṃ mokṣamātiṣṭhante | trayyantaniṣṇātāstu nikhilajagadekakāraṇasyāśeṣaheyapratyanīkā-nantajñānānandaikasvarupasya svābhāvikānavadhikātiśayāsaṅkhayeyakalyāṇaguṇākarasya sakaletaravilakṣaṇasya

1.2.12

 

sarvātmabhūtasya parasya brahmaṇaḥ śarīratayā prakārabhūtasyānukūlāparicchinnajñānasvarūpasya paramātmānubhavaikarasasya jīvasyānādikamarrūpāvidyātirohitasvarūpasyāvidyocchedapūrvakasvābhāvikaparamātmānubhavameva mokṣamācakṣate | tatra mokṣasvarūpaṃ tatsādhanaṃ ca tvatprasādādvidyāmiti naciketasā pṛṣṭo mṛtyuḥ tasyārthasya duravabodhatvapradarśanena vividhabhogavitaraṇapralobhanena cainaṃ parīkṣya yogyatāmabhijñāya parāvarātmatattvavijñānaṃ paramātmopāsanaṃ tatpada-prāptilakṣaṇaṃ mokṣañca "taṃ durdarśaṃ gūḍhamanupraviṣṭam" ityārabhya "so’dhvanaḥ pāramāpnoti tadviṣṇoḥ paramaṃ padam" ityantena upadiśya tadapekṣitāṃśca viśeṣānupadideśeti sarvaṃ samañjasam | ataḥ paramātmaivātteti siddham | || iti atradhikaraṇam ||

1.2.13 antara upapatteḥ || 13 ||

1.2.13

 

idamāmananticchandogāḥ "ya eṣo’kṣiṇi puruṣo dṛśyate | eṣa ātmeti hovāca etadamṛtametadabhayametadbrahma" iti | tatra sandehaḥ-kimayamakṣyādhāratayā nirdiśyamānaḥ puruṣaḥ pratibimbātmā, uta cakṣurindriyādhiṣṭhātādevatāviśeṣaḥ, uta jīvātmā, atha paramātmā ? iti | kiṃ yuktam ? pratibimbātmeti | kutaḥ? prasiddhavannirdeśāt; "dṛśyate" ityaparokṣābhidhānācca | jīvātmā vā, tasyāpi hi cakṣuṣi viśeṣeṇa sannidhānātprasiddhirupapadyate ? unmīlitaṃ hi cakṣurudvīkṣya jīvātmanaśśarīre sthitigatī niścinvanti | "raśmi-bhireṣo’smin pratiṣṭhitaḥ" iti śrutiprasiddhayā cakṣuḥ pratiṣṭho devatāviśeṣo vā;eṣveva prasiddhavannirdeśopapattere-ṣāmanyatamaḥ-

1.2.14

 

iti prāpte pracakṣmahe-antara upapatteḥ | akṣyantaraḥ paramātmā | kutaḥ ? "eṣa ātmeti hovācaitadamṛtametadabhaya-medbrahma etaṃ saṃyadvāma ityācakṣate | etaṃ hi sarvāṇi vāmānyabhisaṃyanti eṣa u eva vāmaniḥ | eṣa hi sarvāṇi vāmāni nayati | eṣa u eva bhāmaniḥ | eṣa hi sarveṣu lokeṣu bhāti" ityeṣāṃ guṇānāṃ paramātmanyevopapatteḥ ||

1.2.14 sthānādivyapadeśācca || 14 ||

1.2.14

cakṣuṣi sthitiniyamādayaḥ paramātmana eva "yaścakṣuṣi tiṣṭhan" ityevamādau vyapadiśyante | ataśca "ya eṣo-’kṣiṇi puruṣaḥ" iti sa eva pratīyate; ataḥ prasiddhavannirdeśaśca paramātmanyupapadyate | tata eva "dṛśyate" iti sākṣātkāravyapadeśo’pi yogibhirdṛśyamānatvādupapadyate ||

1.2.15 sukhaviśiṣṭābhidhānādeva ca || 15 ||

1.2.15

 

itaścākṣyādhāraḥ puruṣottamaḥ "kaṃ brahma khaṃ brahma" iti prakṛtasya sukhaviśiṣṭasya brahmaṇaḥ upāsanasthānavidhānārthaṃ

1.2.15

 

saṃyadvādiguṇavidhānārthaṃ ca "ya eṣo’kṣiṇi puruṣaḥ" ityabhidhānāt | evakāro nairapekṣyaṃ hetordyotayati | nanvagni-vidyāvyavadhānāt "kaṃ brahma" iti prakṛtaṃ brahma neha sannidhatte | tathā hi, agnayaḥ "prāṇo brahma kaṃ brahma khaṃ brahma" iti brahmavidyāmupadiśya "atha hainaṃ gārhapatyo’nuśaśāsa" ityārabhyāgnīnāmupāsanamupadidiśuḥ | na cāgnividyā brahma-vidyāṅgamiti śakyaṃ vaktum; brahmavidyāphalānantargatatadvirodhisarvāyuḥ prāptisantatyavicchedādiphalaśravaṇāt | ucyate; "prāṇo brahma" "etadamṛtametadabhayametadbrahma" ityubhayatra brahmasaṃśabdanāt | "ācāryastu te gatiṃ vaktā" ityagnivacanācca gatyupadeśātpūrvaṃ brahmavidyāyā asamāptestanmadhyagatāgnividyā brahmavidyāṅgamiti niścīyate | "atha hainaṃ gārhapatyo’nuśaśāsa" iti brahmavidyādhikṛtasyaivāgnividyopadeśācca | kiñca "vyādhibhiḥ paripūrṇo’smi" iti

1.2.15

 

brahmaprāptivyatiriktanānāvidhakāmopahatipūrvakagarbhajanmajarāmaraṇādibhavabhayopataptāyopakosalāya "eṣā somya te asmadvidyātmavidyā ca " iti samuccityopadeśānmokṣaikaphalātmavidyāṅgatvamagnividyāyāḥ pratīyate | evaṃ cā-ṅgatve’vagate sati phalānukīrttanamarthavāda iti gamyate | na cātra mokṣavirodhiphalaṃ kiñcicchaÜyate, "apahate pāpa-kṛtyāṃ lokī bhavati sarvamāyureti jyogjīvati nāsyāparapuruṣāḥ kṣīyante upa vayaṃ taṃ bhuñjāmo’smiṃśca loke’-muṣmiṃśca" ityamīṣāṃ phalānāṃ mokṣādhikṛtasyānuguṇatvāt | apahate pāpakṛtyām-brahmaprāptivirodhi pāpaṃ karmā-pahanti | lokī bhavati-tadvirodhini pāpe niraste brahmalokaṃ prāpnoti | sarvamāyureti-brahmopāsanasamāpteryāvadā-yurapekṣitam, tatsarvameti | jyogjīvati-vyādhyādibhiranupahato yāvadbrahmaprāpti jīvati | nāsyāparapuruṣāḥ kṣīyante asya śiṣyapraśiṣyādayaḥ putrapautrādayopi brahmavida eva bhavanti | "nāsyābrahmavitkule bhavati" iti ca śrutyantare brahmavidyāphalatvena śrūyate | upa vayaṃ taṃ bhuñjāmo’smiṃśca loke’muṣmiṃśca-vayam agnayastamenamupabhuñjāmaḥ yādadbrahmapāpti vighnebhyaḥ paripālayāma iti | ato’gnividyāyāḥ brahmavidyāṅgatvena tatsannidhānāvirodhāt sukha-viśiṣṭaṃ prakṛtameva brahmopāsanasthānavidhānārthaṃ guṇavidhānārthaṃ cocyate | nanu "ācāryastu te gatiṃ vaktā" iti gatimātrapariśeṣaṇādācāryeṇa gatirevopadeśyeti gamyate, tatkathaṃ sthānaguṇavidhyathartocyate | tadabhidhīyate

1.2.16

 

"ācāryastu te gatiṃ vaktā" ityasyāyamabhiprāyaḥ,- brahmavidyāmanupadiśya proṣuṣi gurau tadalābhādanāśvāsamu-pakosalamujjīvayituṃ svaparicaraṇaprītā gārhapatyādayo gurauragnayastasmai brahmasvarūpamātraṃ tadaṅgabhūtāṃ cāgnividyā-mupadiśya "ācāryāddhaiva vidyā viditā sādhiṣṭhaṃ prāpat" iti śrutyarthamālocya sādhutamatvaprāptyarthamācārya evāsya saṃyadvāmatvādiguṇakaṃ brahma tadupāsanasthānamarcirādikāṃ ca gatimupadiśatviti matvā "ācāryastu te gatiṃ vaktā" ityavocan | gatigrahaṇamupadeśyavidyāśeṣapradarśanārtham | ata evācāryo’pi "ahaṃ tu te tadvakṣyāmi yathā puṣka-rapalāśa āpo na śliṣyante evamevaṃvidi pāpaṃ karma na śliṣyate" ityupakramya saṃyadvāmatvādikalyāṇaguṇaviśiṣṭaṃ brahmākṣisthānopāsyamarcirādikāñca gatimupadideśa | ataḥ "kaṃ brahma khaṃ brahma" iti sukhaviśiṣṭasya prakṛtasyaiva brahmaṇo’trābhidhānādayamakṣyādhāraḥ paramātmā |

nanu ca "kaṃ brahma khaṃ brahma" iti paraṃ brahmābhihitamiti kathamavagamyate ? yasyehākṣyādhāratayā’bhidhānaṃ brūṣe | yāvatā "kaṃ brahma khaṃ brahma" iti prasiddhākāśalaukikasukhayoreva brahmadṛṣṭivirdhīyata iti pratibhāti "nāma brahma" "mano brahma" ityādivacanasārūpyāt | tatrāha -

1.2.16 ata eva ca sa brahma || 16 ||

1.2.16

yatastatra "yadeva kaṃ tadeva kham" iti sukhaviśiṣṭasyākāśasyābhidhānam; ata eva khaśabdābhidheyassaḥ ākāśaḥ

1.2.16

 

paraṃ brahma | etaduktaṃ bhavati; agnibhiḥ "prāṇo brahma kaṃ brahma khaṃ brahma" ityukte upakosala uvāca "vijānāmyahaṃ yatprāṇo brahma kaṃ ca tu khaṃ ca na vijānāmi" iti | asyāyamabhiprāyaḥ-na tāvatprāṇādipratīkopāsanamagnibhi-rabhihitam, janmajarāmaraṇādibhavabhayabhītasya mumukṣorbrahmopadeśāya pravṛttatvāt, ato brahmaivopāsyamupadiṣṭam | tatra prasiddhaiḥ prāṇādibhissamānādhikaraṇaṃ brahma nirdiṣṭam, teṣu ca prāṇaviśiṣṭatvaṃ jagadvidharaṇayogena vā prāṇa-śarīratayā prāṇasya niyantṛtvena vā brahmaṇa upapadyata iti "vijānāmyahaṃ yatprāṇo brahma" ityuktavān | tathā sukhākāśayorapi brahmaṇaḥ śarīratayā tanniyāmyatvena viśeṣaṇatvam; utānyonyavyavacchedakatayā niratiśayā-

1.2.16

 

nandarūpabrahmasvarūpasamarpaṇaparatvena vā ? tatra pṛthagbhūtayoḥ śarīratayā viśeṣaṇatve vaiṣayikasukhabhūtākāśayo-rniyāmakatvaṃ brahmaṇaḥ syāditi svarūpāvagatirna syāt, anyonyavyavacchedakatve aparicchinnānandaikasvarūpatvaṃ brahmaṇaḥ syādityantaraprakāranirdidhārayiṣayā "kaṃ ca tu khaṃ ca na vijānāmi" ityuktavān | upakosalasyemamāśayaṃ jānanto’gnayaḥ "yadvā va kaṃ tadeva khaṃ yadeva khaṃ tadeva kam" ityūcire | brahmaṇassukharūpatvamevāparicchinnamityarthaḥ | ataḥ prāṇaśarīratayā prāṇaviśiṣṭaṃ yadbrahma tadevāparicchinnasukharūpaṃ ceti nigamitam, "prāṇañca hāsmai tadākāśaṃ cocuḥ" iti | ataḥ "kaṃ brahma khaṃ brahma" ityatrāparicchinnasukhaṃ brahma pratipāditamiti paraṃ brahmaiva tatra prakṛtam, tadeva cātrākṣyādhāratayā’bhidhīyata ityakṣyādhāraḥ paramātmā |

1.2.17 śrutopaniṣatkagatyabhidhānācca || 17 ||

1.2.17

 

śrutopaniṣatkasya-adhigataparamapuruṣayāthātmyasyānusandheyatayā śrutyantarapratipādyamānā arcirādikā- gatiryā tāmapunarāvṛttilakṣaṇaparamapuruṣaprāptikarīmupakosalāyākṣipuruṣaṃ śrutavate "te’rciṣamevābhisambhavantya-rciṣo’harahna āpūryamāṇapakṣam" ityārabhya "candramaso vidyutaṃ tatpuruṣo’mānavassa enān brahma gamayatyeṣa devapatho brahmapatha etena pratipadyamānā imaṃ mānavamāvarttaṃ nāvarttante" ityantenopadiśati; ato’pyayamakṣipuruṣaḥ paramātmā ||

1.2.18 anavasthiterasambhavācca netaraḥ || 18 ||

1.2.18

 

pratibimbādīnāmakṣiṇi niyamenānavasthānādamṛtatvādīnāṃ ca nirupādhikānāṃ teṣvasambhavānna paramātmana itaraḥ, chāyādirakṣipuruṣo bhavitumarhati | pratibimbasya tāvatpuruṣāntarasannidhānāyattatvānna niyamenāvasthāna-sambhavaḥ | jīvasyāpi sarvendriyavyāpārānuguṇatvāya sarvendriyakandabhūte sthānaviśeṣe vṛttiriti cakṣuṣi nāva-

1.2.18

 

sthānam | devatāyāśca "raśmibhireṣo’smin pratiṣṭhitaḥ" iti raśmidvāreṇāvasthānavacanāddeśāntarāvasthitasyā-

1.2.18

 

pīndriyādhiṣṭhānopapatterna cakṣuṣyavasthānam | sarveṣāmevaiṣāṃ nirupādhikāmṛtatvādayo na sambhavantyeva; tasmāda-kṣipuruṣaḥ paramātmā || iti antarādhikaraṇam ||

1.2.19

 

"sthānādivyapadeśācca" ityatra "yaścakṣuṣi tiṣṭhan" ityādinā pratipādyamānaṃ cakṣuṣi sthitiniyamanādikaṃ paramātmana eveti siddhaṃ kṛtvā’kṣipuruṣasya paramātmatvaṃ sādhitam | idānīṃ tadeva samarthayate-

1.2.19 antaryyāmyadhidaivādhilokādiṣu taddharmavyapadeśāt || 19 ||

1.2.19

kāṇvā mādhyandināśca vājasaneyinaḥ samāmananti "yaḥ pṛthivyāṃ tiṣṭhan pṛthivyā antaro yaṃ pṛthivī na veda yasya pṛthivī śarīraṃ yaḥ pṛthivīmantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ" iti | evamambvagnyanta-

1.2.19

 

rikṣavāyvādityadikcandratārakākāśatamastejassu daiveṣu ca sarveṣu bhūteṣu prāṇavākcakṣuḥśrotramanastvagvijñāna-retassvātmātmīyeṣu ca tiṣṭhantaṃ tattadantarabhūtaṃ tattadavedyaṃ tattaccharīrakaṃ tattadyamayantaṃ kañcinnirdiśya "eṣa ta ātmāntaryāmyamṛtaḥ" ityupadiśyate | mādhyandinapāṭhe tu "yassarveṣu lokeṣu tiṣṭhan" "yassarveṣu vedeṣu" "yassa- rveṣu yajñeṣu" iti ca paryāyāḥ, "yo vijñāne tiṣṭhan" ityasya paryāyasya sthāne "ya ātmani tiṣṭhan" iti paryāyaḥ | "sa ta ātmāntaryāmyamṛtaḥ" iti ca viśeṣaḥ | tatra saṃśayate-kimayamantaryāmī pratyagātmā; uta paramātmā ? iti | kiṃ yuktam ? pratyagātmeti | kutaḥ? vākyaśeṣe "draṣṭā śrotā" iti karaṇāyattajñānatāśruteḥ | evaṃ draṣṭurevāntaryā-mitvopadeśāt "nānyato’sti draṣṭā" iti draṣṭrantaraniṣedhācceti |

1.2.19

 

evaṃ prāpte’bhidhīyate-antaryāmyadhidaivādhilokādiṣu taddharmavyapadeśāt | adhidaivādhilokādipadacihniteṣu vākyeṣu śrūyamāṇo’ntaryāmyapahatapāpmā paramātmā nārāyaṇaḥ | kāṇvapāṭhasiddhebhyo’dhidaivādimadybho vākyebhyo-’dhikānyadhilokādimanti vākyāni mādhyandinapāṭhe santīti jñāpanārthamadhidaivādhilokādiṣvityubhayorupā-dānam | tadevamubhayeṣvapi vākyeṣvantaryāmī paramātmetyarthaḥ | kutaḥ? taddharmavyapadeśāt | paramātmadharmo hyayam; yadeka eva san sarvalokasarvabhūtasarvadaivādīnniyamayatīti | tathā hyuddālakapraśnaḥ "ya imaṃ ca lokaṃ paraṃ ca lokaṃ sarvāṇi ca bhūtāni yo’ntaro yamayati" ityupakramya "tamantaryāmiṇaṃ brūhi" iti tasya cottaram "yaḥ pṛthivyāṃ tiṣṭhan" ityārabhyoktam | tadetatsarvān lokān sarvāṇi ca bhūtāni sarvān devān sarvān vedān sarvāṃśca yajñā-nantaḥpraviśya sarvaprakāraniyamanaṃ sarvaśarīratayā sarvasyātmatvaṃ ca sarvajñātsatyasaṅkalpātpuruṣottamādanyasya na sambhavati | tathā hi "antaḥ praviṣṭhaḥ śāstā janānāṃ sarvātmā" "tatsṛṣṭvā | tadevānuprāviśat | tadanupraviśya | sacca tyaccābhavat" ityādīnyaupaniṣadāni vākyāni paramātmana eva sarvasya praśāsitṛtvaṃ sarvasyātmatvamityādīni vadanti | tathā subālopaniṣadi "naiveha kiñcanāgra āsītamūlamanādhāramimāḥ prajāḥ prajāyante divyo deva eko

1.2.19

 

nārāyaṇaḥ | cakṣuśca draṣṭavyaṃ ca nārāyaṇaḥ | śrotraṃ ca śrotavyaṃ ca nārāyaṇaḥ" ityārabhya "antaśśarīre nihito guhāyāmaja eko nityaḥ yasya pṛthivī śarīraṃ yaḥ pṛthivīmantare sañcaran yaṃ pṛthivī na veda yasyāpaśśarīram" ityādi, "yasya mṛtyuḥ śarīraṃ yo mṛtyumantare sañcaran yaṃ mṛtyurna veda eṣa sarvabhūtāntarātmā’pahatapāpmā divyo deva eko nārāyaṇaḥ" iti parasyaiva brahmaṇaḥ sarvātmatvaṃ sarvaśarīratvaṃ sarvasya niyantṛtvaṃ ca pratipādyate | svā-bhāvikaṃ cāmṛtatvaṃ paramātmana eva dharmaḥ | na ca parasyātmanaḥ karaṇāyattaṃ draṣṭṛtvādikam, api tu svabhāvata eva sarvajñatvātsatyasaṅkalpatvācca svata eva | tathā ca śrutiḥ "paśyatyacakṣussa #ṛṇotyakarṇaḥ apāṇipādo javano

1.2.19

 

grahītā" iti | na ca darśanaśravaṇādiśabdāścakṣurādikaraṇajanmano jñānasya vācakāḥ, api tu rūpādisākṣātkā-rasya | sa ca rūpādisākṣātkāraḥ karmatirohitasvābhāvikajñānasya jīvasya cakṣurādikaraṇajanmā, parasya tu svata eva | "nānyo’to’sti draṣṭā" ityetadapi pūrvavākyoditānniyanturdraṣṭuranyo draṣṭā nāstīti vadati | "yaṃ pṛthivī na

1.2.20

 

veda" "yamātmā na veda" ityevamādibhirvākyaiḥ pṛthivyātmādiniyāmyairanupalabhyamāna eva niyamayatīti yatpūrva-muktam, tadeva "adṛṣṭo draṣṭā aśrutśś#otā" iti nigamayya "nānyo’to’sti draṣṭā" ityādinā tasya niyantu-

rniyantrantaraṃ niṣidhyate | "eṣa ta ātmā" "sa ta ātmā" iti ca ta iti vyatirekavibhaktinirdiṣṭasya jīva-syātmatayopadiśyamānontaryāmī na pratyagātmā bhavitumarhati |

1.2.20 na ca smārttamataddharmābhilāpācchārīraśca || 20 ||

1.2.20

smārttam-pradhānam, śārīraḥ-jīvaḥ, smārttañca śārīraśca nānyaryāmī | ataddharmābhilāpāt-tayorasambhāvita-

1.2.21

 

dharmābhilāpāt | svabhāvata eva sarvasya draṣṭṛtvam sarvasya niyantṛtvam sarvasyātmatvam svata evāmṛtatvaṃ ca tayorna sambhāvanāgandhamarhati | etaduktambhavati; yathā smārttamacetanaṃ sarvajñatvaniyantṛtvasarvātmatvādikaṃ nārhati tathā jīvopyataddharmatvāditi | amīṣāṃ guṇānāṃ paramātmanyanvayaḥ pratyagātmani vyatirekaśca sūtradvayena darśitaḥ | nira-pekṣaṃ ca hetvantaramāha -

1.2.21 ubhaye’pi hi bhedenainamadhīyate || 21 ||

1.2.21

ubhaye-mādhyandināḥ kāṇvāśca, antaryāmiṇo niyāmyatvena vāgādibhiracetanaissamam evam śārīramapi vibhajyādhīyate "ya ātmani tiṣṭhannātmano’ntaro yamātmā na veda yasyātmā śarīraṃ ya ātmānamantaro yamayati

1.2.21

 

sa ta ātmāntaryāmyamṛtaḥ" iti mādhyandināḥ, "yo vijñāne tiṣṭhan" iti ca kāṇvāḥ, paramātmaniyāmyatayā tasmādvilakṣaṇatvenainamadhīyata ityarthaḥ | ato’ntaryāmī pratyagātmano vilakṣaṇo’pahatapāpmā paramātmā nārāyaṇa iti siddham || ityantaryāmyadhikaraṇam ||

1.2.22 adṛśyatvādiguṇako dharmokteḥ || 22 ||

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atharvaṇikā adhīyate "atha parāyayā tadakṣaramadhigamyate | yattadadreśyamagrāhyamagotra-mavarṇamacakṣuḥśrotraṃ tadapāṇipādam | nityaṃ vibhuṃ sarvagataṃ susūkṣmaṃ tadavyayaṃ yadbhūtayoniṃ paripaśyanti dhīrāḥ" iti; tathottaratra "akṣarātparataḥ paraḥ" iti | tatra sandihyate-kimihādṛśyatvādiguṇakamakṣaramakṣarāt parataḥ paraśca

1.2.22

 

prakṛtipuruṣau, athobhayatra paramātmaiva ? iti | kiṃ tāvatprāptam ? prakṛtipuruṣāviti | kutaḥ ? asyākṣaraya

1.2.22

 

"adṛṣṭo draṣṭā" ityādāviva na draṣṭṛtvādiścetanadharmaviśeṣa iha śrūyate, "akṣarāt parataḥ paraḥ" iti ca sarvasmādvi-kārātparabhūtādakṣarādasmātparaḥ kṣetrajñaḥ samaṣṭipuruṣaḥ pratipādyate | etaduktambhavati-rūpādimatsthūlarūpācetana-pṛthivyādibhūtāśrayaṃ dṛśyatvādikaṃ pratiṣidhyamānaṃ pṛthivyādisajātīyasūkṣmarūpācetanamevopasthāpayati, tacca pradhānameva | tasmātparatvañca samaṣṭipuruṣasyaiva prasiddham | tadadhiṣṭhitañca pradhānaṃ mahadādiviśeṣaparyantaṃ vikārajātaṃ

1.2.22

 

prasūta iti tatra dṛṣṭāntā upanyasyante "yathorṇanābhiḥ sṛjate gṛhṇate ca yathā pṛthivyāmoṣadhayassambhavanti | yathā sataḥ puruṣātkeśalomāni tathā akṣarātsambhavatīha viśvam" sati | ato’smin prakaraṇe pradhānapuruṣāveva prati-pādyete- iti |

evaṃ prāpte brūmaḥ-adṛśyatvādiguṇako dharmoktiḥ | adṛśyatvādiguṇako’kṣarātparataḥ paraśca paramapuruṣa eva | kutaḥ ? taddharmokteḥ "yassarvajñassarvavit" ityādinā sarvajñatvādikāstasyaiva dharmā ucyante; tathā hi "yayā tadakṣaramadhigamyate" ityādinā adṛśyatvādiguṇakamakṣaramabhidhāya "akṣarātsambhavatīha viśvam" iti tasmā-dviśvasambhavañcābhidhāya "yassarvajñaḥ sarvavidyasya jñānamayaṃ tapaḥ | tasamādetadbrahma nāmarūpamannañca jāyate" iti

1.2.22

 

bhūtayonerakṣarasya sarvajñatvādiḥ pratipādyate | paścāt "akṣarātparataḥ paraḥ" iti ca prakṛtamadṛśyatvādiguṇakaṃ bhūta-yonyakṣaraṃ sarvajñameva paratvena vyapadiśyate; ataḥ "akṣarātparataḥ paraḥ" ityakṣaraśabdaḥ pañcamyantaḥ prakṛtamadṛśyatvādi-

1.2.23

guṇakamakṣaraṃ nābhidhatte, tasya sarvajñasya viśvayonessarvasmātparatvena tasmādanyasya paratvāsambhavāt, ato’trā-kṣaraśabdo bhūtasūkṣmamacetanaṃ brūte || itaśca na pradhānapuruṣau -

1.2.23 viśeṣaṇabhedavyapadeśābhyāñca netarau || 23 ||

1.2.23

 

viśinaṣṭi hi prakaraṇam-pradhānācca puruṣācca bhūtayonyakṣaraṃ vyāvarttayatītyarthaḥ, ekavijñānena sarvavijñāna-pratijñopapādanādibhiḥ | tathā tābhyāmakṣarasya bhedaśca vyapadiśyate "akṣarātparataḥ paraḥ" ityādinā | tathā hi "sa brahmavidyāṃ sarvavidyāpratiṣṭhāmatharvāya jyeṣṭhaputrāya prāha" iti sarvavidyāpratiṣṭhābhūtā brahmavidyā prakrāntā; paravidyaiva

1.2.23

 

ca sarvavidyāpratiṣṭhā tāmimāṃ sarvavidyāpratiṣṭhāṃ vidyāṃ caturmukhātharvādiguruparamparayā’ṅgirasā prāptāṃ jijñāsuḥ "śaunako ha vai mahāśālo’ṅgirasaṃ vidhivadupasannaḥ papraccha kasminnu bhagavo vijñāte sarvamidaṃ vijñātaṃ bhavati" iti | brahmavidyāyāssarvavidyāśrayatvādbrahmavimānena sarvaṃ vijñātaṃ bhavatītikṛtvā brahmasvarūpamanena pṛṣṭam; "tasmai sa hovāca dve vidye veditavye iti ha sma yadbrahmavido vadanti parā caivāparā ca" iti | brahmaprepsunā dve vidye vedi-tavye, brahmaviṣaye parokṣāparokṣarūpe dve vijñāne upādeye ityarthaḥ | tatra parokṣaṃ śāstrajanyaṃ jñānam, aparokṣaṃ yoga-janyam; tayorbrahmaprāptyupāyabhūtamaparokṣaṃ jñānam tacca bhaktirūpāpannam "yamevaiṣa vṛṇute tena labhyaḥ" ityatraiva viśeṣyamāṇatvāt; tadupāyaścāgamajanyaṃ vivekādisādhanasaptākānugṛhītaṃ jñānam "tametaṃ vedānuvacanena brāhmaṇā vividiṣanti yajñena dānena tapasā’nāśakena" iti śruteḥ | āha ca bhagavān parāśaraḥ "tatprāptiheturjñānaṃ ca karma coktaṃ mahāmune | āgamotthaṃ vivekācca dvidhā jñānaṃ tathocyate" iti | "tatrāparā ṛgvedo yajurvedaḥ" ityādinā "dharmaśāstrāṇi" ityantena āgamotthaṃ brahmasākṣātkārahetubhūtaṃ parokṣajñānamuktam | sāṅgasya setihāsapurāṇasya sadhamarśāstrasya samīmāṃsasya vedasya brahmajñānotpakṣihetutvāt "atha parā yayā tadakṣaramadhigamyate" ityupāsanākhyaṃ

1.2.23

 

brahmasākṣātkāralakṣaṇabhaktirūpāpannaṃ jñānam "yattadadreśyamagrāhyam" ityādinā parokṣāparokṣarūpajñānadvayaviṣayasya parasya brahmaṇaḥ svarūpamucyate "yarthorṇanābhissṛjate gṛhṇate ca" ityādinā | yathoktasvarūpātparasmādbrahmaṇo’- kṣarāt kṛtsnasya cetanācetanātmakaprapañcasyotpattiruktā, viśvamiti vacanānnācetanamātrasya "tapasā cīyate brahma tato’nnamabhijāyate annātprāṇo manassatyaṃ lokāḥ karmasu cāmṛtam" iti brahmaṇo viśvotpattiprakāra ucyate | tapasā-jñānena, "yasya jñānamayaṃ tapaḥ" iti vakṣyamāṇatvāt; cīyate-upacīyate; "bahu syām" iti saṅkalparūpeṇa jñānena brahma sṛṣṭayunmukhaṃ bhavatītyarthaḥ | tato’nnamabhijāyate-adyata ityannam, viśvasya bhoktṛvargasya bhogyabhūtaṃ bhūtasūkṣmamavyākṛtaṃ parasmādbrahmaṇo jāyata ityarthaḥ | prāṇamanaḥprabhṛti ca svargāpavargarūpaphalasādhanabhūtakarmapayarntaṃ sarvaṃ vikārajātaṃ tasmādeva jāyate | "yassarvajñassarvavit" ityādinā sṛṣṭayupakaraṇabhūtaṃ sārvajñyasatyasaṅkalpatvā-dikamuktam | sarvajñātsatyasaṅkalpātparasmāt brahmaṇo’kṣarādetat kāryakāraṃ brahma nāmarūpavibhaktaṃ bhoktṛbhogyarūpaṃ ca jāyate | "tadetatsatyam" iti parasya brahmaṇo nirupādhikasatyatvamucyate

"mantreṣu karmāṇi kavayo yānyapa-śyaṃstāni tretāyāṃ bahudhā santatāni | tānyācarata niyataṃ satyakāmāḥ" iti sārvajñyasatyasaṅkalpatvādikalyāṇa-guṇākaramakṣaraṃ puruṣaṃ svatassatyaṃ kāmayamānāstatprāptaye phalāntarebhyo viraktā ṛgyajussāmātharvasu kavibhi-rdṛṣṭāni varṇāśramocitāni tretāgniṣu bahudhā santatāni karmāṇyācarateti "eṣa vaḥ panthāḥ" ityārabhya "eṣa vaḥ

1.2.23

 

puṇyassukṛto brahmalokaḥ" ityantena karmānuṣṭhānaprakāram śrutismṛticoditeṣu karmasvekatarakarmavaidhuryepītareṣā-manuṣṭhitānāmapi niṣphalatvam ayathānuṣṭhitasya cānanuṣṭhitasamatvamabhidhāya "plavā hyete adṛḍhā yajñarūpā aṣṭā-daśoktamavaraṃ yeṣu karma | etacchreyo ye’bhinandanti mūḍhā jarāmṛtyū te punarevāpi yanti" ityādinā palābhisa-ndhipūrvakatvena jñānavidhuratayā cāvaraṃ karmācaratāṃ punarāvṛttimuktavā "tapaśśraddhe ye hyupavasanti" ityādinā punarapi phalābhisandhirahitaṃ jñāninā’nuṣṭhitaṃ karma brahmaprāptaye bhavatīti praśasya "parīkṣya lokān" ityādinā kevala-karmaphaleṣu viraktasya yathoditakarmānugṛhītaṃ brahmaprāptyupāyabhūtaṃ jñānaṃ jijñāsamānasya ca ācāryopasadanaṃ vidhāya "tadetatsatyaṃ yathā sudīptāt" ityādinā "so’vidyāgranthiṃ vikiratīha somya" ityantena pūrvoktasyākṣarasya bhūtayoneḥ parasya brahmaṇaḥ paramapuruṣasyānuktaisvarūpaguṇaiḥ saha sarvabhūtāntarātmatayā viśvaśarīratvena viśvarūpatvam

1.2.23

 

tasmādviśvasṛṣṭiṃ ca vispaṣṭamabhidhāya "āvissannihitam" ityādinā tasyaivākṣarasyāvyākṛtātparato’pi puru-ṣātparabhūtasya parasya brahmaṇaḥ paramavyomni pratiṣṭhitasyānavadhikātiśayānandasvarūpasya hṛdayaguhāyāmupāsana-prakāram upāsanasya ca parabhaktirūpatvamupāsīnasyāvidyāvimokapūrvakaṃ brahmasamaṃ brahmānubhavaphalaṃ copadiśyopa-

1.2.23

 

saṃhṛtam; ata evaṃ viśeṣaṇādbhedavyapadeśācca nāsmin prakaraṇe pradhānapuruṣau pratipādyete | bhedavyapadeśo’pi hi tābhyāṃ parasya brahmaṇo’tra vidyate | "divyo hyamūrttaḥ puruṣassa bāhyābhyantaro hyajaḥ | aprāṇo hyamanāśśubhro hyakṣarātparataḥ paraḥ" ityādibhiḥ, akṣarādavyākṛtātparo yaḥ samaṣṭipuruṣaḥ tasmādapi parabhūto’dṛśyatvādiguṇa-ko’kṣaraśabdābhihitaḥ paramātmetyarthaḥ | aśnuta iti vā, na kṣaratīti vā akṣaram; tadavyākṛtepi svavikāra-vyāptyā vā mahadādivannāmāntarābhilāpayogyakṣaraṇābhāvādvā’kṣaratvaṃ kathañcidupapadyate ||

1.2.24 rūpopanyāsācca || 24 ||

1.2.24

 

"agnirmūrdhā cakṣuṣī candrasūryai diśaśśrotre vāgvivṛtāśca vedāḥ | vāyuḥ prāṇo hṛdayaṃ viśvamasya padybhāṃ pṛthivī hyeṣa

1.2.24

 

sarvabhūtāntarātmā" itīdṛśaṃ rūpaṃ sarvabhūtāntarātmanaḥ paramātmana eva sambhavati; ataśca paramātmā ||

1.2.25 vaiśvānarassādhāraṇaśabdaviśeṣāt || 25 ||

1.2.25

 

idamāmananticchandogāḥ "ātmānamevemaṃ vaiśvānaraṃ sampratyadhyeṣi tameva no brūhi" iti prakramya "yastvetamevaṃ prādeśamātramabhivimānamātmānaṃ vaiśvānaramupāste" iti | tatra sandehaḥ-kimayaṃ vaiśvānaraḥ

1.2.25

 

ātmā, paramātmeti śakyanirṇayaḥ, uta na ? iti | kiṃ prāptam ? aśakyanirṇaya iti | kutaḥ ?vaiśvānaraśabdasya catuṣvartheṣu prayogadarśanāt jāṭharāgnau tāvat "ayamagnivaiśvānaro yenedamannaṃ pacyate yadidamadyate tasyaiṣa ghoṣo bhavati yāvadetatkarṇākapidhāya #ṛṇoti sa yadotkramiṣyan bhavati nainaṃ ghoṣaṃ śrṛṇoti" iti; mahābhūtatṛtīye ca "viśvasmā agniṃ bhuvanāya devā vaiśvānaraṃ ketumahnāmakṛṇvan" iti; devatāyāṃ ca "vaiśvānarasya sumatau syāma rājā hi kaṃ bhuvanānāmabhiśrīḥ" iti; paramātmani ca "tadātmanyeva hṛdaye’gnau vaiśvānare prāsyata" iti, "sa eṣa vaiśvānaro viśvarūpaḥ prāṇo’gnirudayate" iti ca | vākyopakramādiṣūpalabhyamānānyapi liṅgāni sarvānuguṇatayā netuṃ śakyānīti |

1.2.25

 

evaṃ prāpte abhidhīyate-vaiśvānarassādhāraṇaśabdaviśeṣāt | vaiśvānaraḥ-paramātmā | kutaḥ ? sādhāraṇaśabdaviśeṣāt-viśeṣyata iti viśeṣaḥ, sādhāraṇasya vaiśvānaraśabdasya paramātmāsādhāraṇairdharmairviśeṣyamāṇatvādityarthaḥ | tathā hi; aupamanyavādayaḥ pañceme maharṣayaḥ sametya "ko na ātmā kiṃ brahma" iti vicārya "uddālako ha vai bhagavanto’ya-māruṇissampratīmamātmānaṃ vaiśvānaramadhyeti taṃ hantābhyāgacchāma" ityuddālakasya vaiśvānarātmavijñānamavagamya tamabhyājagmuḥ | sa coddālaka etān vaiśvānarātmajijñāsūnabhilakṣyātmanaśca tatrākṛtsnaveditvaṃ matvā "tān hovāca aśvapatirvai bhagavanto’yaṃ kekayassampratīmamātmānaṃ vaiśvānaramadhyeti taṃ hantābhyāgacchāma" iti | te coddālaka-ṣaṣṭhāstamaśvapatibhyājagmuḥ | sa ca tān maharṣīn yathāhaṃ pṛthagamyarcya "na me stenaḥ" ityādinā "yakṣyamāṇo ha vai bhagavanto’hamasmi" ityantenātmano vratastathayā pratigrahayogyatāṃ jñāpayanneva brahmavidbhirapi pratiṣiddhapariharaṇīyatāṃ vihitakarmakartavyatāṃ ca prajñāpya "yāvadekaikasmā ṛtvije dhanaṃ dāsyāmi tāvadbhagavadybho dāsyāmi vasantu bhavantaḥ" ityavocat | te ca mumukṣavo vaiśvānaramātmānaṃ jijñāsamānāstamevātmānamasmākaṃ brūhītyavocan | tadevaṃ "ko na

1.2.26

 

ātmā kiṃ brahma" iti jīvātmanāmātmabhūtaṃ brahma jijñāsamānaistajjñamanvicchadbhirvaiśvānarātmajñasakāśamāgamya pṛcchyamāno vaiśvānarātmā paramātmeti vijñāyate, ātmabrahmaśabdābhyāmupakramya paścātsarvatrātmavaiśvānaraśabdābhyāṃ vyavahārācca brahmaśabdasthāne nirdiśyamāno vaiśvānaraśabdo brahmaivābhidhatta iti vijñāyate; kiñca "sa sarveṣu lokeṣu sarveṣu bhūteṣu sarveṣvātmasvannamatti" "tadyatheṣīkatūlamagnau protaṃ pradūyetaivaṃ hāsya sarve pāpmānaḥ pradūyante" iti ca vakṣyamāṇaṃ vaiśvānarātmavijñānaphalaṃ vaiśvānarātmānaṃ paraṃ brahmeti jñāpayati || itaśca vaiśvānaraḥ paramātmā -

1.2.26 smaryamāṇamanumānaṃ syāditi || 26 ||

1.2.26

dyupramṛti pṛthivyantamavayavavibhāgena vaiśvānarasya rūpamihopadiśyate | tacca śrutismṛtiṣu paramapuruṣarūpatayā prasiddham | tadiha tadevedamiti smaryamāṇam, pratyabhijñāyamānaṃ vaiśvānarasya paramapuruṣatve anumānam, liṅga-mityarthaḥ | itiśabdaḥ prakāravacanaḥ | itthaṃ bhūtaṃ rūpaṃ pratyabhijñāyamānaṃ vaiśvānarasya paramātmatve anumānaṃ syāt | śrutismṛtiṣu hi paramapuruṣasyetthaṃ rūpaṃ prasiddham | yathā ātharvaṇe "agnirmūrdhā cakṣuṣi candrasūryai diśaḥ śrotre

1.2.26

 

vāgvivṛttāśca vedāḥ | vāyuḥ prāṇo hṛdayaṃ viśvamasya padybhāṃ pṛthivī hyeṣa sarvabhūtāntarātmā" iti | agniriha dyulokaḥ, "asau vai loko’gniḥ" iti śruteḥ | smaranti ca munayaḥ "dyāṃ mūrdhānaṃ yasya viprā vidanti khaṃ vai nābhiṃ candrasūryau ca netre | diśaḥśrotre viddhi pādau kṣitiṃ ca so’cintyātmā sarvabhūtapraṇetā" iti | "yasyāgnirāsyaṃ dyaurmūrdhāṃ khaṃ nābhiścaraṇau kṣitiḥ | sūryaścakṣurddiśaḥ śrotraṃ tasmai lokātmane namaḥ" iti ca | iha ca dyuprabhṛtayo vaiśvānarasya mūrdhādyavayavenocyante | tathā hi, tairaupamanyavaprabhṛtibhirmaharṣibhiḥ "ātmānamevemaṃ vaiśvānaraṃ sampra-tyadhyeṣi tameva no brūhi" iti pṛṣṭaḥ kekayastebhyo vaiśvānarātmānamupadidikṣurviśeṣapraśnānyathānupapattyā vaiśvā-narātmanyetaiḥ kiñcit jñātaṃ kiñcidajñātamiti vijñāya jñātājñātāṃśabubhutsayā tānekaikaṃ papraccha | tatra "aupa-manyava kaṃ tvamātmātmānamupāsse" iti pṛṣṭe "divameva bhagavo rājan" iti tena cokte divi tasya pūrṇavaiśvāna-rātmabudiṃ​dha nivartayan vaiśvānarasya dyaurmūrdheti copadiśaṃstasyā vaiśvānarāṃśabhūtāyā divassutejā iti guṇanāmadheyaṃ prācikhyapat | evaṃ satyayajñādibhirādityavāyvākāśapṛthivīnāmekaikenaikaikamupāsyamānatayā kathitānāṃ

1.2.26

 

"viśvarūpaḥ, pṛthagvartmā, bahulo, rayiḥ, patiṣṭhā" ityekaikaguṇanāmadheyāni vaiśvānarātmanaścakṣuḥprāṇasandehava-stipādāvayavatvaṃ copadiṣṭam | sandeho madhyakāya ucyate; ata evambhūtadyurmardhatvādiviśiṣṭaṃ paramapuruṣasyaiva rūpamiti vaiśvānaraḥ paramapuruṣa eva || punarapyanirṇayamevāśaṅkaya pariharati -

1.2.27 śabdādibhyo’ntaḥpratiṣṭhānācca neti cenna tathā dṛṣṭayupadeśādasambhavātpuruṣamapi cainamadhīyate || 27 ||

1.2.27

 

yaduktaṃ vaiśvānaraḥ paramātmeti niścīyata iti | tanna; śabdādibhyo’ntaḥpratiṣṭhānācca jāṭharasyāpyagneriha pratīya-mānatvāt | śabdastāvadvājināṃ vaiśvānaravidyāprakaraṇe "sa eṣo’gnirvaiśvānaraḥ" iti vaiśvānarasamānādhikaraṇa-tā’gniriti śrūyate; asmin prakaraṇe ca "hṛdayaṃ gārhapatyo mano’nvāhāryapacana āsyamāhavanīyaḥ" iti vaiśyā-narasya hṛdayādisthasyāgnitrayakalpanaṃ kriyate tadyadbhaktaṃ prathamamāgacchettaddhomīyaṃ sa yāṃ prathamāmāhutiṃ juhuyāttāṃ juhuyāt prāṇāya svāhā" ityādinā prāṇāhutyādhāratvaṃ ca vaiśvānarasyāvagamyate | tathā vaiśvānarasyāsmin puruṣe-’ntaḥpratiṣṭhānaṃ vājasaneyinaḥ samāmananti "sa yo haitamevamagniṃ vaiśvānaraṃ puruṣavidhaṃ puruṣe’ntaḥpratiṣṭhitaṃ veda" iti | ato’gniśabdasāmānādhikaraṇyādagnitretāparikalpanātprāṇāhutyādhāramāvādantaḥpratiṣṭhānācca vaiśvānarasya jāṭha-ratvamapi pratīyata iti naikāntataḥ paramātmatvamiti cet tanna; tathā dṛṣṭayupadeśāt-pūrvoktasya trailokyaśarīrasya

1.2.27

 

parasya brahmaṇo vaiśvānarasya jāṭharāgniśarīratayā tadviśiṣṭasyopāsanopadeśāt | agniśabdādibhirhi na kevalo jāṭharaḥ pratipādyate, api tu jāṭharāgniviśiṣṭaḥ paramātmā | kathamidamavagamyata iti cet asambhavāt jāṭharasya kevalasya trailokyaśarīratvāsambhavāt | trailokyaśarīratayā pratipannavaiśvānarasamānādhikaraṇo jāṭharaviṣayatayā pratīyamāno’gniśabdo jāṭharaśarīratayā tadviśiṣṭaṃ paramātmānamevābhidadhātītyarthaḥ | yathoktaṃ bhagavatā "ahaṃ vaiśvānaro bhūtvā prāṇināṃ dehamāśritaḥ | prāṇāpānasamāyuktaḥ pacāmyannaṃ caturvidham" iti jāṭharānalaśarīrobhūtve-tyarthaḥ | atastadviśiṣṭasyopāsanamatropadiśyate | kiñca puruṣamapi cainamadhīyate vājasaneyinaḥ "sa eṣo’gni-

1.2.28

 

rvaiśvānaro yatpuruṣaḥ" iti, na jāṭharasya kevalasya puruṣatvam paratmana eva hi nirupādhikaṃ puruṣatvam, yathā "saha-sraśīrṣā puruṣaḥ" "puruṣa evedaṃ sarvam" ityādau ||

1.2.28 ata eva na devatā bhūtaṃ ca || 28 ||

uktebhya eva hetubhyo devatāyāśca tṛtīyasya mahābhūtasyāpi na vaiśvānaratvaprasaṅgaḥ ||

1.2.29 sākṣādapyavirodhaṃ jaiminiḥ || 29 ||

1.2.29

vaiśvānarasamānādhikaraṇasyāgniśabdasya jāṭharāgniśarīratayā tadviśiṣṭasya paramātmano vācakatvam, tathaiva para-mātmana upāsyatvaṃ coktam | jaiministvācāryo vaiśvānaraśabdavadagniśabdasyāpi paramātmana eva sākṣāt avya-

1.2.29

 

vadhānena vācakatvena na kaścidvirodha iti manyate | etaduktaṃ bhavati- yathā vaiśvānaraśabdaḥ sādhāraṇo’pi paramā-tmāsādhāraṇadharmaviśeṣito viśveṣaṃ narāṇāṃ netṛtvādinā guṇena paramātmānamevābhidadhātīti niścīyate; eva-

1.2.29

 

magniśabdo’pyagranayanādinā yenaiva guṇena yogājjvalane varttate, tasyaiva guṇasya nirupādhikasya kāṣṭhāgatasya paramātmani sambhavādasmin prakaraṇe paramātmāsādhāraṇardhamaviśeṣitaḥ paramātmānamevābhidhatta iti ||

1.2.30

 

"yastvetamevaṃ prādeśamātramabhivimānam" ityaparicchinnasya parasya brahmaṇo dyutaprabhṛtipṛthivyantapradeśasambandhinyā mātrayā paricchinnatvaṃ kathamupapadyate ? tatrāha -

1.2.30 abhivyakterityāśmarathyaḥ || 30 ||

1.2.30

upāsakābhivyaktayarthaṃ prādeśamātratvaṃ paramātmana ityāśmarathya ācāryo manyate, "dyaurmūrdhā, ādityaścakṣuḥ, vāyuḥ prāṇaḥ, ākāśo madhyakāyaḥ, āpo vastiḥ, pṛthivī pādau" iti dyuprabhṛtipradeśasambandhinyā mātrayā paricchinnatvaṃ kṛtsnamabhivyāptavato vigatamānasya hyabhivyaktereva hetorbhavati ||

1.2.31

 

mūrddhaprabhṛtyavayaviśeṣaiḥ puruṣavidhatvaṃ parasya brahmaṇaḥ kimarthamiti cet tatrāha -

1.2.31 anusmṛterbādariḥ || 31 ||

1.2.31

tathopāsanārthamiti bādarirācāryo manyate | "yastvetamevamabhivimānamātmānaṃ vaiśvānaramupāste sa sarveṣu lokeṣu sarveṣu bhūteṣu sarveṣvātmasvannamatti" iti brahmaprāptaye hyupāsanamupadiśyate | etamevamiti uktaprakāreṇa puruṣākāramityarthaḥ | sarveṣu lokeṣu sarveṣu bhūteṣu sarveṣvātmasu vartamānaṃ yadannam-bhogyaṃ, tadatti-sarvatra varttamānaṃ svata evānavadhikātiśayānandaṃ brahmānubhavati | yattu sarvaiḥ kamarvaśyairātmabhiḥ pratyekamananyasādhāraṇamannaṃ bhujyate tanmumukṣubhistyājyatvādiha na gṛhyate ||

1.2.32

yadi paramātmā vaiśvānaraḥ, kathaṃ tarhyuraḥprabhṛtīnāṃ vedyāditvopadeśaḥ, yāvatā jāṭharāgniparigraha evaitadupapadyata ityatrāha -

1.2.32 sampatteriti jaiministathā hi darśayati || 32 ||

1.2.32

asya paramātmana eva vaiśvānarasya dyuprabhṛtipṛthivyantaśarīrasya samārādhanabhūtāyāḥ upāsakairaharahaḥ kriyamā-ṇāyāḥ prāṇāhuteragnihotratvasampādanāyāyamuraḥprabhṛtīnāṃ veditvādyupadeśa iti jaiminirācāryo manyate | tathā hi paramātmopāsanocitameva phalaṃ prāṇāhutyā agnihotrasampatiṃ​ta ca darśayatīyaṃ śrutiḥ | "sa ya idamavidvānagnihotraṃ

1.2.33

 

juha #oti yathāṅgārānapohya bhasmani juhāyāttādṛk tatsyāt atha ya etadevaṃ vidvānagnihotraṃ juhoti tasya sarveṣu lokeṣu sarveṣu bhūteṣu sarveṣvātmasu hutaṃ bhavati tadyatheṣīkatūlamagnau protaṃ pradūyataivaṃ hāsya sarve pāpmanaḥ pradūyante" iti |

1.2.33 āmananti cainamasmin || 33 ||

1.2.33

enam paramapuruṣaṃ dyumūrdhatvādiviśiṣṭaṃ vaiśvānaram asmin upāsakaśarīre prāṇāhutyādhāratvāya āmananti ca "tasya ha vā etasyātmano vaiśvānarasya mūrdhaiva sutejāḥ" ityādinā | ayamarthaḥ-"yastvetamevaṃ prādeśamātramabhi-vimānamātmānaṃ vaiśvānaramupāste" iti trailokyaśarīrasya paramātmano vaiśvānarasyopāsanaṃ vidhāya "sarveṣu lokeṣu" ityādinā brahmaprāptiṃ ca phalamupadiśya asyaivopāsanasyāṅgabhūtaṃ prāṇāgnihotraṃ "tasya ha vā etasya" ityādino-

1.2.33

 

padiśati; yaḥ pūrvamupāsyatayopadiṣṭo vaiśvānarastasyāvayavabhūtānagnyādityādīn sutejoviśvarūpādināmadheyā-nupāsakaśarīre mūrdhādipādānteṣu sampādayati | mūrdhaiva sutejāḥ-upāsakasya mūrdhaiva paramātmanamūrdhamūtā dyaurityarthaḥ | cakṣurviśvarūpaḥ āditya ityarthaḥ | prāṇaḥ pṛthagvartmā-vāyurityarthaḥ | sandeho bahulaḥ-upāsakasya madhyakāya eva paramātmamadhyakāyabhūta ākāśa ityarthaḥ | vastireva rayiḥ-asya vastireva tadavayavabhūtā āpa ityarthaḥ | pṛthivyeva pādau-asya pādaviva tatpādabhūtā pṛthivītyarthaḥ | evamupāsakassvaśarīre paramātmānaṃ trailokyaśarīraṃ vaiśvānaraṃ sannihitamanusandhāya svakīyānyurolomahṛdayamana āsyāni prāṇāhutyādhārasya paramātmano vaiśvānarasya vedi-barhirgārhapatyānvāhāryapacanāhavanīyānagnihotropakaraṇabhūtāt parikalpya prāṇāhuteścāgnihotratvaṃ parikalpyaivaṃvidhena prāṇāgnihotreṇa paramātmānaṃ vaiśvānaramārādhayediti "ura eva vedirlomāni barhirhṛdayaṃ gārhapatyaḥ" ityādinopa-diśyate | ataḥ paramātmā puruṣottama eva vaiśvānara iti siddham ||



1.3.1 dyubhvādyāyatanaṃ svaśabdāt || 1 ||

1.3.1

ātharvaṇikā adhīyate "yasmindyauḥ pṛthivī cāntarikṣamotaṃ manassaha prāṇaiśca sarvaiḥ | tamevaikaṃ jānathātmānamanyā vāco vimuñcatha amṛtasyaiṣa setuḥ" iti | tatra saṃśayaḥ-kimayaṃ dyupṛthivyādīnāmā-

1.3.1

 

yatanatvena śrūyamāṇo jīvaḥ, uta paramātmā ? iti | kiṃ yuktam ? jīva iti | kutaḥ ? "arā iva rathanābhau saṃhatā yatra nāḍyassa eṣontaścarate bahudhā jāyamānaḥ" iti parasmin śloke pūrvavākyaprastutaṃ dyupṛthivyādyāyatanaṃ "yatra" iti punarapi saptamyantena parāmṛśya tasya nāḍyādhāratvamuktavā, punarapi "sa eṣo’ntaścarate bahudhā jāyamānaḥ" iti tasya bahudhā jāyamānatvañcocyate; nāḍīsambandho devādirūpeṇa bahudhā jāyamānatvañca jīvasyaiva dharmaḥ | asmi-nnapi śloke "otaṃ manassaha prāṇaiśca sarvaiḥ" iti prāṇapañcakasya manasaścāśrayatvamucyamāmaṃ jīvadharma eva | evaṃ jīvatve niścite sati dyupṛthivyādyāyatanatvādikaṃ yathākathañcitsaṅgamayitavyamiti |

evaṃ prāpte pracakṣmahe-dyubhvādyāyatanaṃ svaśabdāt | dyupṛthivyādīnāmāyatanaṃ paraṃ brahma; kutaḥ ? svaśabdāt-para-brahmāsādhāraṇaśabdāt | "amṛtasyaiṣa setuḥ" iti parasya brahmaṇo’sādhāraṇaśśabdaḥ | "tamevaṃ vidvānamṛta iha bhavati | nānyaḥ panthā ayanāya vidyate" iti sarvatropaniṣatsu sa evāmṛtatvaprāptihetuśśrūyate | sinoteśca bandhanārthatvātsetuḥ amṛtasya prāpaka ityarthaḥ | seturiva vā setuḥ-nadyādiṣu seturhi kūlasya pratilambhakaḥ, saṃsārāṇarvapārabhūtasyāmṛta-syaiṣa pratilambhaka ityarthaḥ | ātmaśabdaśca nirupādhikaḥ parasmin brahmaṇi mukhyavṛttaḥ, āpnotīti hyātmā, svetara-samastasya niyantṛtvena vyāptistasyaiva sambhavati; atassopi tasyaiva śabdaḥ | "yassarvajñassarvavit" ityādayaśco-

1.3.2

 

parinatāḥ parasyaiva brahmaṇaśśabdāḥ | nāḍyādhāratvaṃ tasyāpi sambhavati "santataṃ sirābhistu lambatyā kośasa-nnibham" ityārabhya "tasyāśśikhāyā madhye paramātmā vyavasthitaḥ" iti śravaṇāt | "bahudhā jāyamānaḥ" ityapi parasmin brahmaṇi saṅgacchate | "ajāyamāno bahudhā vijāyate | tasya dhīrāḥ parijānanti yonim" iti devādīnāṃ samāśrayaṇīyatvāya tattajjātīyarūpasaṃsthānaguṇakarmasamanvitaḥ svakīyaṃ svabhāvamajahadeva svecchayā bahudhā vijāyate paraḥ puruṣa ityabhidhānāt | smṛtirapi "ajopi sannavyayātmā bhūtānāmīśvaro’pi san | prakṛtiṃ svā-madhiṣṭhāya sambhavāmyātmamāyayā" iti | manaḥprabhṛtijīvopakaraṇādhāratvaṃ ca sarvādhārasya parasyaivopapadyate |

itaśca paramapuruṣaḥ-

1.3.2 muktopasṛpyavyapadeśācca || 2 ||

1.3.2

 

ayaṃ dyupṛthivyādyāyatanabhūtaḥ puruṣaḥ saṃsārabandhānmuktairapi prāpyatayā vyapadiśyate | "yadā paśyaḥ paśyate rukmavarṇaṃ kartāramīśaṃ puruṣaṃ brahmayonim | tathā vidvān puṇyapāpe vidhūya nirañjanaḥ paramaṃ sāmyamupaiti" "yathā nadyassyandamānāssamudre astaṃ gacchanti nāmarūpe vihāya | tathā vidvānnāmarūpādvimuktaḥ parātparaṃ puruṣamupaiti divyam" iti | saṃsārabandhanādvimuktā eva hi vidhūtapuṇyapāpā nirañjanā nāmarūpābhyāṃ vinirmuktāśca | puṇya-pāpanibandhanācitsaṃsargaprayuktanāmarūpabhāktavameva hi saṃsāraḥ | ato vidhūtapuṇyapāpairnirañjanaiḥ prakṛtisaṃsarga- rahitaiḥ pareṇa brahmaṇā paramaṃ sāmyamāpannaiḥ prāpyatayā nirdiṣṭo dyupṛthivyādyāyatanabhūtaḥ puruṣaḥ paraṃ brahmaiva |

parabrahmāhyāsādhāraṇaśabdādibhiḥ parameva bahmeti pasādhya pratyagātmāsādhāraṇaśabdābhāvāccāyaṃ para evetyāha-

1.3.3 #ānumānamatacchabdātprāṇabhṛcca || 3 ||

1.3.3

 

yathā’smin prakaraṇe pratipādakaśabdābhāvātpradhānaṃ na pratipādyam; evaṃ prāṇabhṛdapītyarthaḥ | anumīyata itya-numānaṃ paroktaṃ pradhānamucyate, anumānapramitatvādānumānamiti vā | atacchabdāt tadvāciśabdābhāvādityarthaḥ | "arthābhāve yadavyayam" ityavyayībhāvaḥ ||

1.3.4

itaścāyaṃ na pratyagātmā-

1.3.4 bhedavyapadeśāt || 4 ||

1.3.4

 

"samāne vṛkṣe puruṣo nimagno’nīśayā śocati muhyamānaḥ | juṣṭaṃ yadā paśyatyanyamīśamasya mahimānamiti vītaśokaḥ" ityādibhirjīvādvilakṣaṇatvenāyaṃ vyapadiśyate | anīśayā-bhogyabhūtayā prakṛtyā muhyamānaśśocati

1.3.5

 

jīvaḥ, ayaṃ yadā svasmādanyaṃ sarvasyeśaṃ priyamāṇam, asya-īśvarasya mahimānaṃ ca nikhilajaganniyamanarūpaṃ paśyati; tadā vītaśoko bhavati ||

1.3.5 prakaraṇāt || 5 ||

1.3.5

 

prakaraṇañcedaṃ parasya brahmaṇa iti "adṛśyatvādiguṇako dharmokteḥ" ityatraiva pradarśitam | nāḍīsambandhabahu-dhājāyamānatvamanaḥprāṇādhāratvaiśca prakaraṇavicchedāśaṅkāmātramatra paryahāṣmar ||

1.3.6 sthityadanābhyāṃ ca || 6 ||

1.3.6

 

"dvā suparṇā sayujā sakhāyā samānaṃ vṛkṣaṃ pariṣasvajāte | tayoranyaḥ pippalaṃ svādvattyanaśnannanyo abhicā-

1.3.6

 

kaśīti" ityekasya karmaphalādanam anyasya ca karmaphalamanaśnata eva dīpyamānatayā śarīrāntasthitimātraṃ prati-pādyate | tatra karmaphalamanaśnandīpyamāna eva sarvajño’mṛtasetussarvātmā dyubhvādyāyatanaṃ bhavitumarhati, na punaḥ karmaphalamadan śocanpratyagātmā; ato dyubhvādyāyatanaṃ paramātmeti siddham || || iti dyubhvādyadhikaraṇam ||

1.3.7 bhūmā samprasādādadhyupadeśāt || 7 ||

1.3.7

 

idamāmananti cchandogāḥ "yatra nānyatpaśyati nānyacchṛṇoti nānyadvijānāti sa bhūmā | atha yatrānyatpaśyatyanyacchṛṇotyanyadvijānāti tadalpam" iti | atrāyaṃ bhūmaśabdo bhāvapratyayānto vyutpādyate | tathā hi; pṛthvādiṣu bahuśabdaḥ paṭhyate, tataḥ "pṛthvādibhya imanijvā" iti imanicpratyaye kṛte

1.3.7

 

"bahorlopo bhū ca bahoḥ" iti prakṛtipratyayayorvikāre bhūmeti bhavati | bhūmā-bahutvamityarthaḥ | atra cāyaṃ bahuśabdo vaipulyavācī, na saṅkhayāvācī; "yatrānyatpaśyati tadalpam" ityalpapratiyogitvaśravaṇāt | anyaśabdanirddiṣṭa-dharmipratiyogipratipādanaparatvādeva dharmiparaśca niścīyate; na dharmamātraparaḥ | tadevaṃ bhūmeti vipula ityarthaḥ | vaipulya-viśeṣyaścehātmetyavagataḥ "tarati śokamātmavit" iti prakramya bhūmavijñānamupadiśya "ātmaivedaṃ sarvam" iti

tasyaivopasaṃhārāt | atra saṃśayyate, kimayaṃ bhūmaguṇa viśiṣṭaḥ pratyagātmā, uta paramātmā ? iti | kiṃ yuktam ?

1.3.7

 

pratyagātmeti | kutaḥ ? "śrutaṃ hyevamevaṃ bhagavaddṛśebhyastarati śokamātmavit" ityātmajijñāsayopaseduṣe nāradāya nāmādiprāṇaparyanteṣu upāsyatayopadiṣṭeṣu "asti bhagavo nāmano bhūyaḥ" "asti bhagavo vāco bhūyaḥ" ityādayaḥ praśnāḥ, "vāgvā va nāmno bhūyasī" "mano vāva vāco bhūyaḥ" ityādīni ca prativacanāni prāṇāt prācīneṣu dṛśyante; prāṇo tu na paśyāmaḥ, ataḥ prāṇaparyanta evāyamātmopadeśa iti pratīyate, teneha prāṇaśabdanirddiṣṭaḥ prāṇa-sahacārī pratyagātmaiva, na vāyuviśeṣamātram | "prāṇo ha pitā prāṇo ha mātā" ityādayaśca prāṇasya cetanatā-mavagamayanti "pitṛhā mātṛhā" ityādinā saprāṇeṣu nitṛprabhṛtiṣūpamarddakāriṇi hiṃsakatvanimittopakrośavaca-nātteṣveva vigataprāṇeṣvatyantopamardakāriṇyapyupakrośābhāvavacanācca hiṃsāyogyaścetana eva prāṇaśabdanirddiṣṭaḥ | aprāṇeṣu sthāvareṣvapi cetaneṣūpamarddabhāvābhāvayorhiṃsātadabhāvadarśanādayaṃ hiṃsāyogyatayā nirddiṣṭaḥ prāṇaḥ pratya-

1.3.7

 

gātmaiveti niścīyate, ata eva ca aranābhidṛṣṭāntādyupanyāsena prāṇaśabdanirddiṣṭaḥ para iti na bhramitavyam | parasya hiṃsāprasaṅgābhāvāt, jīvāditarasya tadbhogyabhogopakaraṇabhūtasya kṛtsnasyācidvastuno jīvāyattasthititvena pratya-gātmanyevāranābhidṛṣṭāntopapatteśca | ayameva ca prāṇaśabdanirddiṣṭo bhūmā, "asti bhagavaḥ prāṇādbhūyaḥ" iti praśnasya "ado vāva prāṇādbhūyaḥ" iti prativacanasya cābhāvādbhūmasaṃśabdanātprākprāṇaprakaraṇasyāvicchedāt | kiñca prāṇa-vedino’tivāditvamuktavā tameva "eṣa tu vā ativadati" iti pratyabhijñāpya "yassatyenātivadati" iti tasya satyavadanaṃ prāṇopāsanāṅgatayopadiśya upādeyasya satyavadanasya śeṣitayā pūrvanirdiṣṭaprāṇayāthātmyavijñānaṃ "yadā vai vijānātyatha satyaṃ vadati" ityupadiśya tatsidhdyarthaṃ ca mananaśraddhāniṣṭhāprayatnānupadiśya tadārambhāya ca prāpya-bhūtaprāṇaśabdanirdiṣṭapratyagātmasvarūpasya sukharūpatājñānamupadiśya tasya ca sukhasya vipulatā "bhūmā tveva vijijñāsitavyaḥ" ityupadiśyate | tadevaṃ pratyagātmana evāvidyāviyuktaṃ rūpaṃ vipulasukhamityupadiṣṭamiti "tarati śokamātmavit" ityupakramāvirodhaśca; ato bhūmaguṇaviśiṣṭaḥ pratyagātmā yata evaṃ bhūmaguṇaviśiṣṭaḥ pratyagātmā ata evāhamarthe pratyagātmani "ahamevādhastādahamupariṣṭāt" ityārabhya "ahamevedaṃ sarvam" iti pratyagātmano vaibha-vamupadiśati | evaṃ pratyagātmatve niścite sati tadanuguṇatayā vākyaśeṣo netavya iti |

1.3.7

 

evaṃ prāpte’bhidhīyate- bhūmā samprasādādadhyupadeśāt | bhūmaguṇaviśiṣṭo na pratyagātmā, api tu paramātmā | kutaḥ ? samprasādādadhyupadeśāt- samprasādaḥ pratyagātmā, "eṣa samprasādo’smāccharīrātsamutthāya paraṃ jyoti-rupasampadya svena rūpeṇābhiniṣpadyate" ityupaniṣatprasiddheḥ | saṃprasādāt-pratyagātmano’dhikatayā bhūmaviśiṣṭasya satyaśabdābhidheyasyopadeśādityarthaḥ | satyaśabdābhidheyaṃ ca paraṃ bahma | etaduktaṃ bhavati, yathā nāmādiṣu prāṇa-paryanteṣu pūrvapūrvādhikatayottarottarābhidhānārtpevebhya uttareṣāmarthāntaratvam; evaṃ prāṇaśabdanirdiṣṭātpratyagātmano-’dhikatayā nirddiṣṭassatyaśabdābhidheyastasmādarthāntarabhūta eva; satyaśabdanirddiṣṭa eva bhūmeti satyākhyaṃ paraṃ brahmaiva bhūmetyupadiśyata iti | tadāha vṛttikāraḥ "bhūmā tveveti bhūmā brahma nāmādiparamparayā ātmana ūrdhvamasyopadeśāt" iti | prāṇaśabdanirddiṣṭādadhikatayā satyasyopadeśaḥ kathamavagamyata iti cet "sa vā eṣa evaṃ paśyannevaṃ manvāna

1.3.7

 

evaṃ vijānannativādī bhavati" iti prāṇavido’tivāditvamuktavā "eṣa tu vā ativadati yassatyenātivadati" iti satyaveditvenātivādinaṃ tuśabdena pūrvasmādativādino vyāvataryati | ata eva "eṣa tu vā ativadati" ityatra prāṇātivādino na pratyabhijñā, ato’syātivāditvanimittaṃ satyaṃ pūrvātivāditvanimittātprāṇādadhikamiti vijñāyate | nanu ca prāṇavedina eva

satyavadanamaṅgatvenopadiṣṭam; ataḥ prāṇaprakaraṇāviccheda ityuktam | naitadyuktam; tuśabdena hyativādyevānyaḥ pratīyate, na tu tasyaivātivādinaḥ satyavadanāṅgaviśiṣṭatāmātram | "eṣa tu vā agnihotrī yassatyaṃ vadati" ityādiṣvagnihotryantarāpratīteḥ pratītasyaivāgnihotriṇassatyavadanāṅgavidhānamiti kliṣṭā gati-

1.3.7

 

rāśrīyate, atra tvativādyantaratvanimittaṃ satyaśabdābhidheyaṃ paraṃ brahma pratīyate | satyaśabdaśca "satyaṃ jñānamanantaṃ brahma" ityādiṣu parasmin brahmaṇi prayuktaḥ, atastanniṣṭhasyātivādinaḥ pūrvasmādadhikatvaṃ sambhavatīti vākya-svarasasiddhamanyatvaṃ na bādhitavyam | ativāditvaṃ hi vastvantarātpuruṣārthatayā atikrāntasvopāsyavastuvādi-tvam; nāmādyāśāparyantopāsyavastvatikrāntasvopāsyaprāṇaśabdanirddiṣṭapratyagātmavāditvātprāṇavido’tibā-ditvam; tasyāpi sātiśayapuruṣārthatvānniratiśayapuruṣārthatayopāsyaparabrahmavādina eva sākṣādativāditvamiti "eṣa tu vā ativadati yassatyenātivadati" ityuktam | satyenetītthambhūtalakṣaṇo tṛtīyā; satyena-pareṇa brahma-ṇopāsyenopalakṣito yo’tivadatītyarthaḥ | ata evaivaṃ śiṣyaḥ prārthayate "so’haṃ bhagavassatyenātivadāni" iti | ācāryaśca "satyaṃ tveva vijijñāsitavyam" ityāha | "ātmanaḥ prāṇaḥ" iti ca prāṇaśabdanirddiṣṭasyātmana

1.3.7

 

utpattirucyate; ataḥ "tarati śokamātmavit" iti prakrānta ātmā prāṇaśabdanirddiṣṭādanya iti gamyate | "yattū-ktam" "asti bhagavaḥ prāṇādbhūyaḥ" iti praśnasya "ado vāva prāṇādbhūyaḥ" iti prativacanasya cādarśanātprakrānta ātmopadeśaḥ prāṇopadeśaparyavasāno gamyata iti | tadayuktam, na hi praśnaprativacanābhyāmevārthāntaratvaṃ gamyate; pramāṇāntareṇāpi tatsambhavāt | uktaṃ ca pramāṇāntaram | "asti bhagavaḥ prāṇādbhūyaḥ" ityapṛcchato’yamabhiprāyaḥ nāmādiṣvāśāparyanteṣvacetaneṣu puruṣārthabhūyastayā pūrvapūrvamatikrānteṣvapyuttarottareṣūpadiṣṭeṣu tattadvedina ācā-ryeṇātivāditvaṃ noktam, prāṇaśabdanirdiṣṭapratyagātmayāthātmyavedinastu puruṣārthabhūyastvātiśayaṃ manvānena "sa vā eṣa evaṃ paśyannevaṃ manvāna evaṃ vijānannativādī bhavati" ityatikrāntavastuvāditvamuktam; ato’traivātmo-padeśassamāpta iti matvā śiṣyo bhūyo na papraccha | ācāryastvidamapi sātiśayaṃ matvā niratiśayapuruṣārthabhūtaṃ satyaśabdābhidheyaṃ paraṃ brahma "eṣa tu vā ativadati yassatyenāti vadati" iti svayamevopacikṣepa | śiṣyo’pi

1.3.7

 

paramapuruṣārtharūpe parasmin brahmaṇyupakṣipte tatsvarūpatadupāsanayāthātmyabubhutsayā "so’haṃ bhagavassattyenāti-vadāni" iti prārthayāmāsa | tato brahmasākṣātkāranimittātivāditvasiddhaye brahmasākṣātkāropāyabhūtaṃ brahmopā-sanam "satyaṃ tveva vijijñāsitavyam" ityupadiśya tadupāyabhūtaṃ brahmamananaṃ "matistveva vijijñāsitavyā" ityu-padiśya śravaṇapratiṣṭhārthatvānmananasya mananopadeśena śravaṇamarthasiddhaṃ matvā śravaṇopāyabhūtāṃ brahmaṇi śraddhāṃ "śraddhā tveva vijijñāsitavyā" ityupadiśya tadupāyabhūtāṃ ca tanniṣṭhāṃ "niṣṭhā tveva vijijñāsitavyā" ityupadiśya tadu-pāyabhūtāṃ tadudyogaprayatnarūpāṃ kṛtimapi "kṛtistveva vijijñāsitavyā" ityupadiśya śravaṇādyupakramarūpakṛtisiddhaye

1.3.7

 

prāpyabhūtasya satyaśabdābhihitasya brahmaṇaḥ sukharūpatā jñātavyeti" "sukhaṃ tveva vijijñāsitavyam" ityupadiśya niratiśayavipulameva sukhaṃ paramapuruṣārtharūpaṃ bhavatīti tasyaiva brahmaṇaḥ sukharūpasya niratiśayavipulatā jñātavyeti "bhūmā tveva vijijñāsitavyaḥ" ityupadiśya niratiśayavipulasukharūpasya brahmaṇo lakṣaṇamidamucyate "yatra nānyatpaśyati nānyacchṛṇoti nānyadvijānāti sa bhūmā" iti | ayamarthaḥ, anavadhikātiśayasukharūpe brahma-ṇyanabhūyamāne tato’nyatkimapi na paśyatvanubhavitā, brahmasvarūpatadvibhūtyantargatatvācca kṛtsnasya vastujā-

1.3.7

 

tasya; ata aiśvaryāparaparyāyavibhūtiguṇaviśiṣṭaṃ niratiśayasukharūpaṃ brahmānubhavastadyvatiriktasya vastuno’bhā- vādeva kimapyanyanna paśyati, anubhāvyasya sarvasya sukharūpatvādeva duḥkhaṃ ca na paśyati; tadeva hi sukham yada-nubhūyamānaṃ puruṣānukūlaṃ bhavati | nanu cedameva jagadbrahmaṇo’nyatayā anubhūyamānaṃ duḥkharūpaṃ parimitasukharūpaṃ ca bhavatkathamiva brahmavibhūtitvena tadātmakatayā anubhūyamānaṃ sukharūpameva bhavet ? ucyate; karmavaśyānāṃ kṣetrajñānāṃ brahmaṇo’nyatvenānubhūyamānaṃ kṛtsnaṃ jagattattatkarmānurūpaṃ duḥkhaṃ ca parimitasukhaṃ ca bhavati ato brahmaṇo’nyatayā parimitasukhatvena duḥkhatvena ca jagadanubhavasya karmanimittatvātkarmarūpāvidyāvimuktasya tadeva jagadvibhūtiguṇa-

1.3.8

 

viśiṣṭabrahmānubhavāntargataṃ sukhameva bhavati | yathā pittopahatena pīyamānaṃ payaḥ pittatāratamyenālpasukhaṃ viparītaṃ ca bhavati, tadeva payaḥ pittānupahatasya sukhāyaiva bhavati; yathaiva rājaputrasya piturlīlopakaraṇamatathātvenānu-sandhīyamānaṃ priyatvamanupagataṃ tathātvānusandhāne priyatamaṃ bhavati; tathā niratiśayānandasvarūpasya brahmaṇo’na-vadhikātiśayāsaṅkhayeyakalyāṇaguṇākarasya līlopakaraṇaṃ tadātmakaṃ cānusandhīyamānaṃ jaganniratiśayaprītaye bhavatyeva; ato jagadaiśvaryaviśiṣṭamanavadhikātiśayasukharūpaṃ brahmānubhavaṃstatonyatkimapi na paśyati, duḥkhaṃ ca na paśyati | etadevopapādayati vākyaśeṣaḥ "sa vā eṣa evaṃ paśyannevaṃ manvāna evaṃ vijānannātmaratirātmakrīḍa ātmamithuna ātmānandaḥ sa svarāḍbhavati tasya sarveṣu lokeṣu kāmacāro bhavati atha ye’nyathā’to viduranya-rājānaste kṣayyalokā bhavanti teṣāṃ sarveṣu lokeṣvakāmacāro bhavati" iti | svarāṭ-akarmavaśyaḥ | anyarājānaḥ-karmavaśyāḥ | tathā "na paśyo mṛtyuṃ paśyati na rogaṃ nota duḥkhatām | sarvaṃ ha paśyaḥ paśyati sarvamāpnoti sarvaśaḥ" iti ca | niratiśayasukharūpatvaṃ ca brahmaṇaḥ "ānandamayo’bhyāsāt" ityatra prapañcitam | ataḥ prāṇaśabdanirddi-ṣṭātpratyagātmano’rthāntarabhūtasya satyaśabdābhidheyasya brahmaṇo bhūmetyupadeśādbhūmā paraṃ brahma |

1.3.8 dharmopapatteśca || 8 ||

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asya bhūmno ye dharmā āmnāyante te’pi parasminnevopapadyante | "etadamṛtam" iti svābhāvikamamṛtatvam, "sve mahimni" ityananyādhāratvam, "sa evādhastāt" ityādi "sa evedaṃ sarvam" iti sarvātmakatvam, "ātmanaḥ prāṇaḥ" ityādiprāṇaprabhṛtisarvasyotpādakatvamityādayo hi dharmāḥ paramātmana eva | yattu "ahamevādhastāt" ityādinā

1.3.8

 

sarvātmakatvamupadiṣṭam, tadbhūmaviśiṣṭasya brahmaṇo’haṃgraheṇopāsanamupadiśyate "athā’to’haṅkārādeśaḥ" ityahaṃ-grahopadeśopakramāt | ahamarthasya pratyagātmano’pi hyātmā paramātmetyantaryāmibrāhmaṇādiṣūkram; ataḥ pratya-garthasya paramātmapayarvasānādahaṃśabdo’pi paramātmaparyavasāyīti pratyagātmaśarīrakatvena paramātmānusandhānā-rtho’yamahaṃgrahopadeśaḥ | paramātmanaḥ sarvaśarīratayā sarvātmatvāt pratyagātmano’pyātmā paramātmā | tadeva "athāta ātmādeśaḥ" ityādinā "ātmaivedaṃ sarvam" ityantenocyate | etadevopapādayituṃ pratyagātmano’pyātmabhūtāt paramātmanassarvasyotpattirucyate "tasya ha vā etasyaivaṃ paśyata evaṃ manvānasyaivaṃ vijānata ātmanaḥ prāṇa ātmata ākāśaḥ" ityādinā | upāsakasyāntaryāmitayā avasthitātparamātmanaḥ sarvasyotpattirityarthaḥ | ataḥ para-mātmanaḥ pratyagātmaśarīrakatvajñānapratiṣṭhārthamahaṃgrahopāsanaṃ karttavyam | tasmādbhūmaviśiṣṭaḥ paramātmeti siddham ||

1.3.9 akṣaramambarāntadhṛteḥ || 9 ||

1.3.9

 

vājasaneyino gārgipraśne samāmananti "sahovācaitadvaitadakṣaraṃ gārgi brāhmaṇā abhivadanti

1.3.9

 

asthūlamanaṇvahrasvamadīrdhamalohitamasnehamacchāyam" ityādi | tatra saṃśayaḥ, kimetadakṣaraṃ pradhānam, jīvo vā; uta paramātmā ? iti | kiṃ yuktam ? pradhānamiti | kutaḥ "akṣarātparataḥ paraḥ" ityādiṣvakṣaraśabdasya pradhāne prayogadarśanādasthūlatvādīnāṃ ca tatra samanvayāt | "yathā tadakṣaramadhigamyate" ityādiṣu parasminnapyakṣaraśabdo dṛśyata iti cet na, pramāṇāntaraprasiddhaśrutiprasiddhayoḥ pramāṇāntaraprasiddhasya prathamapratīteḥ, pratītaparigrahe viro-dhābhāvāt | kiñca "yadūrdhvaṃ gārgi divo yadarvāk pṛthivyāḥ" ityārabhya sarvasya kālatritayavarttinaḥ kāraṇabhūtā-kāśādhāratve pratipādite "kasminnu khalvākāśa otaśca protaśca" ityākāśasyāpi kāraṇaṃ tadādhārabhūtaṃ kimiti pṛṣṭe pratyucyamānamakṣaraṃ sarvavikārakāraṇatayā tadādhārabhūtaṃ pramāṇāntaraprasiddhaṃ pradhānamiti pratīyate, ato’kṣaraṃ pradhānam |

iti prāpta ucyate-akṣaramambarāntadhṛteḥ | akṣaram paraṃ brahma | kutaḥ ? ambarāntadhṛteḥ, ambarasya-ākāśasya

1.3.9

 

antaḥ pārabhūtam avyākṛtamambarāntaḥ, tasya dhṛteḥ tadādhāratayā’syākṣarasyopadeśāditi yāvat | ayamarthaḥ "kasminnu khalvākāśa otaśca protaśca" ityatrākāśaśabdanirdiṣṭaṃ na vāyumadambaram, api tu tatpārabhūtamavyā-kṛtam, atastasyāvyākṛtasyāpyādhāratvenocyamānamakṣaraṃ nāvyākṛtaṃ bhavitumarhatīti | nanvākāśaśabdanirddiṣṭo na vāyumānāti kathamavagamyate ? ucyate "yadūrdhvaṃ gārgi divo yadarvāk pṛthivyā yadantarā dyāvāpṛthivī ime

1.3.10

 

evaṃ tarhyakṣaraśabdanirdiṣṭo jīvo’stu, tasya bhūtasūkṣmaparyantasya kṛtsnasyācidvastuna ādhāratvopapatteḥ, a-sthūlatvādyucyamānaviśeṣaṇopapatteśca | "avyaktamakṣare līyate" "yasyāvyaktaṃ śarīraṃ yasyākṣaraṃ śarīram" "kṣarassa-rvāṇi bhūtāni kūṭastho’kṣara ucyate" ityādiṣu pratyagātmanyapyakṣaraśabdaprayogadarśanādityatrottaram -

1.3.10 sā ca praśāsanāt || 10 ||

1.3.10

 

sā cāmbarāntadhṛtirasyākṣarasya praśāsanādeva bhavatītyupadiśyate "etasya vā akṣarasya praśāsane gārgi sūryācandramasau vidhṛtau tiṣṭhataḥ, etasya vā akṣarasya praśāsane gārgi dyāvāpṛthivyau vidhṛte tiṣṭhataḥ, etasya vā akṣarasya praśāsane gāgir nimeṣā muhūrtā ahorātrāṇyarddhamāsā māsā ṛ#ṛtavassamvatsarā iti vidhṛtāstiṣṭhanti" ityādinā | praśāsanam-prakṛṣṭhaṃ śāsanam | na cedṛśaṃ svaśāsanādhīnasarvavastuvidharaṇaṃ baddhamuktobhayāvasthasyāpi

1.3.11

 

pratyagātmanaḥ sambhavati, ataḥ puruṣottama eva praśāsitrakṣaram ||

1.3.11 anyabhāvavyāvṛtteśca || 11 ||

1.3.11

 

anyabhāvaḥ-anyatvam, pradhānādibhāvaḥ | asyākṣarasya paramapuruṣādanyatvaṃ vākyaśeṣe vyāvartyate "tadvā eta-dakṣaraṃ gārgyadṛṣṭaṃ draṣṭraśrutaṃ śrotramataṃ mantravijñātaṃ vijñātṛ nānyadato’sti draṣṭṛ nānyadato’sti śrotṛ nānyadato’sti mantṛ nānyadato’sti vijñātṛ etasminnu khalvakṣare gārgyākāśa otaśca protaśca" iti | atra draṣṭṛtvaśrotṛtvādyu-

1.3.11

 

padeśādasyākṣarasyācetanabhūtapradhānabhāvo vyāvatrtyate; sarvairadṛṣṭasyaiva satassarvasya draṣṭṛtvādyupadeśācca pratyagātma-bhāvo vyāvartyate, ata iyamanyabhāvavyāvṛttirasyākṣarasya paramapuruṣatāṃ draḍhayati | evaṃ vā’nyabhāvavyāvṛttiḥ,-anyasya sadbhāvavyāvṛttiranyabhāvavyāvṛttiḥ, yathaitadakṣaramanyairadṛṣṭaṃ sadanyeṣāṃ draṣṭṛ ca sat svavyatiriktasya sama-

1.3.11

 

stasyādhārabhūtam, evamanenādṛṣṭametasya draṣṭṛ ca sadetasyādhārabhūtamanyannāstīti vadan "nānyadato’sti draṣṭṛ"

1.3.11

 

ityādivākyaśeṣo’tyasya sadbhāvaṃ vyāvartayannasyākṣarasya pradhānabhāvaṃ pratyagātmabhāvaṃ ca pratiṣedhati | kiñca "etasya vā akṣarasya praśāsane gārgi dadato manuṣyāḥ praśaṃsanti yajamānaṃ devā darvīpitaro’nvāyattāḥ" iti śrautaṃ smārtañca yāgadānahomādikaṃ sarvaṃ karma yasyājñayā pravartate, tadakṣaraṃ parabrahmabhūtaḥ puruṣottama eveti vijñāyate | api ca "yo vā etadakṣaraṃ gārgyaviditvā’smiṃlloke juhoti yajate tapastapyate bahūni varṣasahasrāṇyantavadevāsya tadbha-vati yo vā etadakṣaraṃ gārgyaviditvāsmāllokātpraiti sa kṛpaṇaḥ atha ya etadakṣaraṃ gārgi viditvā’smāllokātpraiti sa brāhmaṇaḥ" iti yadajñānātsaṃsāraprāptiḥ yajjñānāccāmṛtatvaprāptistadakṣaraṃ paraṃ brahmaiveti siddham ||

1.3.12 īkṣatikarmavyapadeśātsaḥ || 12 ||

1.3.12

 

ātharvaṇikāssatyakāmapraśne’dhīyate "yaḥ punaretaṃ trimātreṇomityanenaivākṣareṇa paraṃ puru-ṣamabhidhyāyīta sa tejasi sūrye sampannaḥ | yathā pādodarastvacā vinirmucyate evaṃ ha vai sa pāpmanā vinirmuktaḥ sasāmabhirunnīyate brahmalokaṃ sa etasmājjīvaghanātparātparaṃ puriśayaṃ puruṣamīkṣate" iti | atra dhyāyatīkṣatiśabdā-vekaviṣayau, dhyānaphalatvādīkṣaṇasya; "yathā kraturasmiṃlloke puruṣaḥ" iti nyāyena dhyānaviṣayasyaiva prāpyatvāt "paraṃ puruṣam" ityubhayatra karmabhūtasyārthasya pratyabhijñānācca | tatra saṃśayyate; kimiha "paraṃ puruṣam" iti nirddiṣṭo

1.3.12

 

jīvasamaṣṭirūpo’ṇḍādhipatiścaturmukhaḥ, uta sarveśvaraḥ puruṣottamaḥ ? iti | kiṃ yuktam ? samaṣṭikṣetrajña iti | kutaḥ ? "sa yo ha vaitadbhagavanmanuṣyeṣu prāyaṇāntamoṅkāramabhidhyāyāta kataṃ vāva sa tena lokaṃ jayati" iti prakramyaikamātraṃ praṇavamupāsīnasya manuṣyalokaprāptimabhidhāya, dvimātramupāsīnasyāntarikṣalokaprāptimabhidhāya, trimātramupā-sīnasya prāpyatayā abhidhīyamāno brahmaloko’ntarikṣātparo jīvasamaṣṭirūpasya catarmukhasya loka iti vijñāyate; tadgatena cekṣyamāṇastallokādhipatiścaturmukha eva | "etasmājjīvaghanātparātparam" iti ca dehendriyādibhyaḥ parā-ddehendriyāsibhissaha ghanībhūtājjīyavyaṣṭipuruṣādbrahmalokavāsinaḥ samaṣṭipuruṣasya caturmukhasya paratvenopapadyate | ato’tra nirddiśyamānaḥ paraḥ puruṣaḥ samaṣṭipuruṣaścaturmukha eva | evaṃ caturmukhatve niścite ajaratvādayo yathā katha-ñcinnetavyāḥ |

iti prāpte pracakṣmahe īkṣatikamarvyapadeśātsaḥ | īkṣatikarma saḥ-paramātmā | kutaḥ ? vyapadeśāt, vyapadiśyate hīkṣatikarma paramātmatvena | tathā hi; īkṣatikarmaviṣayatayodāhṛte śloke "tamoṅkāreṇaivāyatanenānveti vidvān yattacchāntamajaramamṛtamabhayaṃ paraṃ ca" iti | paraṃ śāntamajaramabhayamamṛtamiti hi paramātmana evaitadrūpam "etada-

1.3.12

 

mṛtametadabhayametadbrahma" ityevamādiśrutibhyaḥ | "etasmājjīvaghanātparātparam" iti ca paramātmana eva vyapadeśaḥ, na caturmukhasya, tasyāpi jīvaghanaśabdagṛhītatvāt | yasya hi kamarnimittaṃ dehitvaṃ sa jīvaghana ityucyate, catu-rmukhasyāpi tacchaÜyate "yo brahmāṇaṃ vidadhāti pūrvam" ityādau | yatpunaruktamantarikṣalokasyoparinirdiśyamāno brahmalokaścaturmukhaloka iti pratīyate, atastatrasthaścaturmukha iti | tadayuktam; "yattacchāntamajaramamṛtamabhayam" ityādinekṣatikarmaṇaḥ paramātmatve niścite sati īkṣituḥ sthānatayā nirdiṣṭo brahmaloko na kṣayiṣṇuścaturmukhaloko bhavitumarhati | kiñca "yathā pādodarastvacā vinirmucyate evaṃ ha vai sa pāpmanā vinirmuktaḥ prāpyatayocyamānaṃ na caturmukhasthānam;ata eva codāharaṇaśloke iyameva brahmalokamadhikṛtya śrūyate "yattatkavayo vedayante" iti | kavayaḥ

1.3.12

 

sūrayaḥ | sūribhirdṛśyaṃ ca vaiṣṇavaṃ padameva, "tadviṣṇoḥ paramaṃ padaṃ sadā paśyanti sūrayaḥ" ityevamādibhyaḥ | na cānta-rikṣātparaścaturmukhalokaḥ, madhye svargalokādīnāṃ bahūnāṃ sadbhāvāt, ataḥ "etadvai satyakāma paraṃ cāparaṃ ca brahma yadoṅkārastasmādvidvānetenaivāyanenaikataramanveti" iti prativacane yadaparaṃ kāryaṃ brahma nirddiṣṭaṃ tadaihikāmuṣmikatvena dvidhā vibhajyaikamātraṃ praṇavamupāsīnānāmaihikaṃ manuṣyalokāvāptirūpaṃ phalamabhidhāya dvimātramupāsīnānāmamu-ṣmikamantarikṣaśabdopalakṣitaṃ phalaṃ cābhidhāya trimātreṇa parabrahmavācinā praṇavena paraṃ puruṣaṃ dhyāyatāṃ parameva brahma

1.3.13

 

prāpyatayopadiśatīti sarvaṃ samañjasam | ataḥ īkṣatikarma paramātmā || iti īkṣatikarmādhikaraṇam ||

1.3.13 dahara uttarebhyaḥ || 13 ||

1.3.13

 

idamāmananticchabdogāḥ "atha yadidamasmin brahmapure daharaṃ puṇḍarīkaṃ veśma daharo’sminnantara

1.3.13

 

ākāśastasmin yadantastadanveṣṭavyaṃ tadvā va vijijñāsitavyam" iti | tatra sandehaḥ, kimasau hṛdayapuṇḍarīka-madhyavartī daharākāśo mahābhūtaviśeṣaḥ, uta pratyagātmā, atha paramātmā ? iti | kiṃ tāvadyuktam ? mahābhūta

1.3.13

 

viśeṣa iti | kutaḥ ? ākāśaśabdasya bhūtākāśe prasiddhiprakarṣāt, "tasmin yadantastadanveṣṭavyam" ityanveṣṭa-vyāntarasyādhāratayā pratīteśca ||

ityevaṃ prāpte’bhidhīyate-dahara uttarebhyaḥ | daharākāśaḥ paraṃ brahma | kutaḥ ? uttarebhyo vākyagatebhyo hetubhyaḥ | "eṣa ātmā’pahatapāpmā vijaro vimṛtyuvirśokovijighatso’pipāsassatyakāmassatyasaṅkalpaḥ" iti nirupā-dhikātmatvamapahatapāpmatvādikaṃ satyakāmatvaṃ satyasaṅkalpatvaṃ ceti daharākāśe śrūyamāṇā guṇā daharākāśaṃ

1.3.13

 

paraṃ brahmeti jñāpayanti | "atha ya ihātmānamanuvidya vrajantyetāṃśca satyānkāmāṃsteṣāṃ sarveṣu lokeṣu kāmacāro bhavati" ityādinā "yaṃ kāmaṃ kāmayate so’sya saṅkalpādeva samuttiṣṭhati tena sampanne mahīyate" ityantena daharā-kāśavedinaḥ satyasaṅkalpatvaprāptiścocyamānā daharākāśaṃ paraṃ brahmetyavagamayati | "yāvānvā ayamākāśastā-vāneṣo’ntarhṛdaya ākāśaḥ" ityupamānopameya bhāvaśca daharākāśasya bhūtākāśatvenopapadyate | hṛdayāvacchedani-bandhana upamānopameyabhāva iti cet; tathā sati hṛdayāvacchinnasya dyāvāpṛthivyādisarvāśrayatvaṃ nopapadyate | nanu ca daharākāśasya paramātmatve’pi bāhyākāśopameyatvaṃ na sambhavati "jyāyān pṛthivyā jyāyānantarikṣāt" ityādau sarvasmājjyāyastvaśravaṇāt-naivam; daharākāśasya hṛdayapuṇḍarīkamadhyavarttitvaprāptālpatvanivṛttipara- tvādasya vākyasya; yathā adhikajave’pi savitari "iṣuvadgacchati savitā"iti vacanaṃ gatimāndyanivṛttiparam | atha syāt "eṣa ātmā’pahatapāpmā" ityādinā daharākāśo na nirddiśyate "daharo’sminnantara ākāśastasmin

1.3.13

 

yadantastadanveṣṭavyam" iti daharākāśāntarvartinastato’nyasyānveṣṭavyatvena prakṛtatvādiha "eṣa ātmā’pahata-pāpmā" iti tasyaivānveṣṭavyasya nirdeṣṭuṃ yuktatvāt; syādetadevam, yadi śrutireva daharākāśaṃ tadantarvartinaṃ ca vyabhāṅkṣyat vyabhāṃkṣīttu sā, tathā hi "atha yadidamasmin brahmapure daharaṃ puṇḍarīkaṃ veśma daharo’sminnantara ākāśastasmin yadantastadanveṣṭavyam" iti brahmapuraśabdenopāsyatayā sannihitaparabrahmaṇaḥ puratvenopāsakaśarīraṃ-nirdiśya tanmadhyavarti ca tadavayavabhūtaṃ puṇḍarīkākāramalpaparimāṇaṃ hṛdayaṃ parasya brahmaṇo veśmatayā abhidhāya sarvajñaṃ sarvaśaktimāśritavātsalyaikajaladhimupāsakānugrahāya tasminveśmani sannihitaṃ sūkṣmatayā dhyeyaṃ daharā-

1.3.13

 

kāśaśabdena nirddiśya tadantarvarti cāpahatapāpmatvādisvabhāvato nirastanikhilaheyatvasatyakāmatvādisvābhā-vikānavadhikātiśayakalyāṇaguṇajātaṃ ca dhyeyaṃ "tadanveṣṭavyam" ityupadiśyate | atra "tadanveṣṭavyam" iti tacchabdena daharākāśam, tadantavaÐrtaguṇajātaṃ ca parāmṛśya tadubhayamanveṣṭavyamityupadiśyate; "yadidamasmin

1.3.13

 

brahmapure daharaṃ puṇḍarīkaṃ veśma" ityanūdya tasmin daharapuṇḍarīkaveśmani yo daharākāśaḥ yacca tadantarvarti guṇajātaṃ

1.3.13

 

tadubhayamanveṣṭavyamiti vidhīyata ityarthaḥ | daharākāśaśabdanirddiṣṭasya parabrahmatvaṃ "tadasmin yadantaḥ" iti nirddiṣṭasya ca tadguṇatvam tacchabdenobhayaṃ parāmṛśyobhayasyāpyanveṣṭavyatayā vidhānaṃ ca kathamavagamyata iti cet, tadavahitamanāḥ #ṛṇu "yāvānmā ayamākāśastāvāneṣo’ntarhṛdaya ākāśaḥ" iti daharākāśasyātimahattāmabhidhāya "ubhe asmin dyāvāpṛthivī antareva samāhite | ubhāvagniśca vāyuśca sūryācandramasāvubhau | vidyunnakṣatrāṇi" iti prakṛtameva daha- rākāśamasminniti nirddiśya tasya savarjagadādhāratvamabhidhāya "yaccāsyehāsti yacca nāsti sarvaṃ tadasmintsamā-

1.3.13

 

hitam" iti punarapyasminniti tameva daharākāśaṃ parāmṛśya tasminnasyopāsakasyeha loke yadbhogyajātamasti yacca manorathamātragocaramiha nāsti sarvaṃ tadbhogyajātamasmin daharākāśe samāhitamiti niratiśayabhogyatvaṃ daharākāśasyābhidhāya tasya daharākāśasya dehāvayavabhūtahṛdayāntarvarttitve’pi dehasya jarāpradhvaṃsādau satyapi

1.3.13

 

paramakāraṇatayā atisūkṣmatvena nirvikāratvamuktavā "tata evaitatsatyaṃ brahmapuram" iti tameva daharākāśaṃ satyabhūtaṃ

1.3.13

 

brahmākhyaṃ puraṃ nikhilajagadāvāsabhūtamityupapādya "asminkāmāssamāhitāḥ" iti daharākāśamasminniti nirdiśya kāmyabhūtāṃśca guṇān kāmā iti nirdiśya teṣāṃ daharākāśāntarvartitvamuktavā tadeva daharākāśasya kāmyabhūta-

1.3.13

 

kalyāṇaguṇaviśiṣṭatvaṃ tasyātmatvaṃ ca "eṣa ātmāñapahatapāpmā" ityādinā "satyasaṅkalpaḥ" ityantena sphuṭī-kṛtya "yathā hyeveha prajā anvāviśanti" ityārabhya "teṣāṃ sarveṣu lokeṣvakāmacāro bhavati" ityantena tadidaṃ guṇāṣṭakaṃ tadviśiṣṭaṃ daharākāśaśabdanirdiṣṭamātmānaṃ cāviduṣāmetadyvatiriktabhogyasiddhaye ca karma kurvatāmanta-vatphalāvāptimasatyasaṅkalpatvaṃ cābhidhāya" atha ya ihātmānamanuvidya brajantyetāṃśca satyān kāmāṃsteṣāṃ saveṣu lokeṣu kāmacāro bhavati" ityādinā daharākāśaśabdanirdiṣṭamātmānaṃ tadantarvartinaśca kāmyabhūtānapahatapāpma-

1.3.14

 

tvādikān guṇān vijānatāmudāraṇasāgarasya tasya paramapuruṣasya prasādādeva sarvakāmāvāptissatyasaṅkalpatā cocyate; ato daharākāśaḥ paraṃ brahma, tadantarvarti cāpahatapāpmatvādi kāmyaguṇajātam tadubhayamanyeṣṭavyaṃ viji-jñāsitavyamiti cocyata iti niścīyate | tadetadvākyakāro’pi spaṣṭayati "tasminyadantariti kāmavyapadeśaḥ" ityādinā | ata etebhyo hetubhyo daharākāśaḥ parameva brahma ||

1.3.14 gatiśabdābhyāṃ tathāhi dṛṣṭaṃ liṅgaṃ ca || 14 ||

1.3.14

itaśca daharākāśaḥ paraṃ brahma "tadyathā hiraṇyanidhiṃ nihitasakṣetrajñā uparyupari sañcaranto na vindeyurevamevemāḥ sarvāḥ prajā aharahargacchantya etaṃ brahmalokaṃ na vindantyanṛtena hi pratyūḍhāḥ" iti | etamiti prakṛtaṃ daharākāśaṃ nirdiśya tatrāharahassarveṣāṃ kṣetrajñānāṃ gamanam, gantavyasya tasya daharākāśasya brahmalokaśabdanirdeśaśca daharā-kāśasya parabrahmatāṃ gamayataḥ | kathamanayorasya parabrahmatvasādhakatvamityata āha - tathā hi dṛṣṭamiti | parasmin

1.3.14

 

brahmaṇi sarveṣāṃ kṣetrajñānāmaharahassuṣuptikāle gamanamanyatrābhidhīyamānaṃ dṛṣṭam "evameva khalu somyemāssarvāḥ prajāssati sampadya na vidussati sampatsyāmaha iti" iti "sata āgamya na vidussata āgacchāmaha iti" iti ca | tathā brahmalokaśabdaśca parasmin brahmaṇi dṛṣṭaḥ "eṣa brahmalokassamrāḍiti hovāca" iti | mābhūdanyatra brahmaṇi gamanadarśanam; etadeva tu daharākāśe sarveṣāṃ kṣetrajñānāṃ pralayakāla iva nirastanikhiladuḥkhānāṃ suṣuptikāle’va-sthānaṃ śrūyamāṇamasya parabrahmatve paryāptaṃ liṅgam, tathā brahmalokaśabdaśca samānādhikaraṇavṛttyā asmin daharākāśe prayujyamāno’sya brahmatve prayogāntaranirapekṣaṃ paryāptaṃ liṅgamityāha -liṅgaṃ ceti | niṣādasthapatinyāyācca ṣaṣṭhī

1.3.15

 

samāsātsamānādhikaraṇasamāsau nyāyaḥ | athavā "aharahargacchantyaḥ" iti na suṣuptiviṣayaṃ gamanamucyate; api tvantarātmatvena sarvadā vartamānasya daharākāśasya paramapuruṣārthabhūtasyoparyuparyaharahargacchantyaḥ sarvasmin kāle vartamānāḥ tamajānantyastaṃ na vindanti-na labhante; yathā hiraṇyanidhiṃ nihitaṃ tatsthānamajānānāstadupari sarvadā vartamānā api na labhante tadvadityarthaḥ | seyamevamantarātmatvena sthitasya daharākāśasyopari tanniyamitānāṃ sarvāsāṃ prajānāmajānatīnāṃ sarvadā gatirasya daharākāśasya parabrahmatāṃ gamayati | tathā hyanyatra parasya brahmaṇo-’ntarātmatayā avasthitasya svaniyāmyābhiḥ svasmin vartamānābhiḥ prajābhiravedanaṃ dṛṣṭam | yathā antaryāmi-brāhmaṇe "ya ātmani tiṣṭhannātmano’ntaro yamātmā na veda yasyātmā śarīraṃ ya ātmānamantaro yamayati" iti, "adṛṣṭo draṣṭā aśrutaḥ śrotā" iti ca | mābhūdanyatra darśanam; svayameva tviyaṃ nidhidṛṣṭāntāvagataparamapuruṣārtha-bhāvasyāsya hṛdayasthasyopari tadādhāratayā’harahassarvadā sarvāsāṃ prajānāmajānatīnāṃ gatirasya parabrahmatve paryāptaṃ liṅgam || itaśca daharākāśaḥ paraṃ brahma -

1.3.15 dhṛteśca mahimno’syāsminnupalabdheḥ || 15 ||

1.3.15

 

"atha ya ātmā" iti prakṛtaṃ daharākāśaṃ nirdiśya "sa seturvidhṛtireṣāṃ lokānāmasambhedāya" ityasmin jagadvidharaṇaṃ śrūyamāṇaṃ daharākāśasya parabrahmatāṃ gamayati; jagadvidharaṇaṃ hi parasya brahmaṇo mahimā, "eṣa sarveśvara eṣa sarvabhūtādhipatireṣa bhūtapāla eṣa seturvidharaṇa eṣāṃ lokānāmasambhedāya" iti, "etasya vā akṣarasya praśāsane gārgi sūryācandramasau vidhṛtau tiṣṭhataḥ" ityādibhyaḥ | sa cāyaṃ tasya parasya brahmaṇo dhṛtyākhyo mahimā’smin daharākāśa upalabhyate; ato daharākāśaḥ paraṃ brahma ||

1.3.16 prasiddheśca || 16 ||

1.3.16

 

ākāśaśabdaśca parasmin brahmaṇi prasiddhaḥ "ko hyevānyātkaḥ prāṇyāt | yadeṣa ākāśa ānando na syāt" "sarvāṇi/ ha vā imāni bhūtānyākāśādeva samutpadyante" ityādiṣu; apahatapāpmatvādiguṇasanāthā prasiddhi-rbhūtākāśaprasiddherbalīyasītyabhiprāyaḥ |

1.3.17

evaṃ tāvaddraharākāśasya bhūtākāśatvaṃ pratikṣiptam | athedānīṃ daharākāśasya pratyagātmatvamāśaṅkaya nirākartu-mupakramate -

1.3.17 itaraparāmarśāt sa iti cennāsambhavāt || 17 ||

1.3.17

yaduktaṃ vokyaśeṣavaśāddaharākāśaḥ paraṃ brahmeti | tadayuktam; vākyaśeṣe parasmāditarasya jīvasyaiva sākṣātpa-rāmarśāt "atha ya eṣa samprasādo’smāccharīrāt samutthāya paraṃ jyotirupasampadya svena rūpeṇābhiniṣpadyadante eṣa ātmeti hovāca etadamṛtamabhayametadbrahma" iti | yadyapi "daharo’sminnantara ākāśaḥ" iti hṛdayapuṇḍarīka-madhyavartitayopadiṣṭasyākāśasyopamānopameyabhāvādyasambhavādbhūtākāśatvaṃ na sambhavati, tathāpi vākyaśeṣa- vaśāt pratyagātmatvaṃ yuktamāśrayitum | ākāśaśabdo’pi prakāśādiyogājjīva eva vartiṣyata iti cet atro-ttaram-nāsambhavāditi | nāyaṃ jīvaḥ, na hyapahatapāpmatvādayo guṇā jīve sambhavanti |

1.3.18 uttarāccedāvirbhūtasvarūpastu || 18 ||

1.3.18

 

uttarāt-prajāpativākyāt jīvasyaivāpahatapāpmatvādiguṇayogo niścīyata iti cet, etaduktaṃ bhavati; prajā-pativākyaṃ jīvaparameva | tathāhi "ya ātmā’pahatapāpmā vijaro vimṛtyurviśoko vijighatso’pipāsassatya-kāmassatyasaṅkalpasso’nveṣṭavyasya vijijñāsitavyaḥ sa sarvāṃśca kāmān yastamātmānamanuvidya vijānāti" iti prajāpativacanamaitihyarūpeṇopaśrutyānveṣṭavyātmasvarūpajijñāsayā prajāpatimupaseduṣe maghavate prajāpatirjāgarita-svapnasuṣuptyavasthaṃ jīvātmānaṃ saśarīraṃ krameṇa śuśrūṣuyogyatāparicikṣiṣayopadiśya tatra tatra bhogyamapaśyate pari-śuddhātmasvarūpopadeśayogyāya tasmai maghavate "maghavan martyaṃ vā idaṃ śarīramāttaṃ mṛtyunā tadasyāmṛtasyāśarīrasyā-

1.3.18

 

tmanoñadhiṣṭhāntam" iti śarīrasyādhiṣṭhānatāmātmanaścādhiṣṭhātṛtāmaśarīrasya ca tasyāmṛtatvasvarūpatāṃ coktavā "na ha vai saśarīrasya sataḥ priyāpriyayorapahatirasti | aśarīraṃ vā va santaṃ na priyāpriye spṛśataḥ" iti karmā-rabdhaśarīrayoginastadanuguṇasukhaduḥkhabhāgitvarūpanārthaṃ tadvimokṣe ca tadabhāvamabhidhāya "eṣamevaiṣa samprasādo-’smāccharīrātmasamutthāya paraṃ jyotirupasampadya svena rūpeṇābhiniṣpadyate" iti jīvātmanaḥ svarūpameva śarīra-

1.3.18

 

viyuktamupadideśa | "sa uttamaḥ puruṣaḥ sa tatra paryeti jakṣan krīḍan ramamāṇaḥ strībhirvā yānairvā jñātibhirvā nopajanaṃ

1.3.18

 

smarannidaṃ śarīram" iti prāpyasya parasya jyotiṣaḥ puruṣottamatvam nivṛttatirodhānasya paraṃ jyotirupasampannasya pratyagātmano brahmaloke yatheṣṭabhogāvāptiṃ priyāpriyāviyuktakamarnimittaśarīrādyapuruṣārthānanusaṃdhānaṃ cābhidhāya "atha yatraitadākāśamanuviṣaṇṇaṃ cakṣuḥ sa cākṣuṣaḥ puruṣo darśanāya cakṣuratha yo vededaṃ jighrāṇīti sa ātmā gandhāya ghrāṇamatha yo vededamabhivyāharaṇīti sa ātmā’bhivyāhārāya vāgatha yo vededaṃ #ṛṇavānīti sa ātmā śravaṇāya śrotramatha yo vededaṃ manvānīti sa ātmā mano’sya deva cakṣuḥ" iti cakṣurādīnāṃ karaṇatvaṃ rūpādīnāṃ jñeyatvamasya

1.3.18

 

ca jñātṛtvaṃ pradarśya tata eva śarīrendriyebhyo’sya vyatirekamupapādya "sa vā eṣa etena divyena cakṣuṣā manasaitān kāmān paśyan ramate ya ete brahmaloke" iti tasyaiva vidhūtakamarnimittaśarīrendriyasya manaśśabdābhihitena divyena svābhāvikena jñānena sarvakāmānubhavamuktavā "taṃ vā etaṃ devā ātmānamupāsate tasmātteṣāṃ sarve ca lokā āptāḥ sarve ca kāmāḥ" ityevaṃsavadhamātmānaṃ jñānino jānantītyabhidhāya "sarvāṃśca lokānāpnoti sarvāṃśca kāmān yastamātmānamanuvidya vijānātīti ha prajāpatiruvāca" ityevaṃvidhamātmānaṃ viduṣassarvalokasarvakāmāvāptyu-palakṣitaṃ brahmānubhavaṃ phalamabhidhāyopasaṃhṛtam; atastatrāpahatapāpmatvādiguṇako jñātavyatayā prakrānto jīva evetyavagatam; ato jīvasyāpahatapāpmatvādayasyambhavanti; ato daharavākyaśeṣe śrūyamāṇasya jīvasyāpahata-pāpmatvādiguṇasambhavātsa eva daharākāśa iti niścīyata iti cet-iti |

tatrāha - āvirbhūtasvarūpastviti | pūrvamanṛtatirohitāpahatapāpmatvādiguṇakaḥ svasvarūpaḥ paścādvimukta-karmabandhaḥ śarīrātsamutthitaḥ paraṃ jyotirupasampannaḥ āvirbhūtasvarūpassannapahatapāpmatvādiguṇaviśiṣṭastatra prajāpativākye’bhidhīyate; daharavākye tvatirohitasvabhāvāpahatapāpmatvādiviśiṣṭa eva daharākāśaḥ pratīyate | āvirbhūtasvarūpasyāpi jīvasyāsambhāvanīyāssetutvasarvalokavidharaṇatvādayassatyaśabdanirvacanāvagataṃ cetanā-cetanayorniyantṛtvaṃ daharākāśasya parabrahmatāṃ sādhayanti | setutvasarvalokavidharaṇatvādaya āvirbhūtasvarūpasyāpi na sambhavantīti "jagadyvāpārarvajam" ityatropapādayiṣyāmaḥ |

yadyevaṃ daharavākye "atha ya eṣa sampradāyaḥ" ityādinā jīvaprastāvaḥ kimartha iti cettatrāha -

1.3.19 anyārthaśca parāmarśaḥ || 19 ||

1.3.19

 

daharākāśasyaivāpahatapāpmatvajagadvidharaṇatvodivanmuktasya tadupasampattyā’pahatapāpmatvādikalyāṇaguṇa-viśiṣṭasvābhāvikarūpaprāptikathanena taddhetutvarūpaṃ paramapuruṣāsādhāraṇaṃ guṇamupadeṣṭuṃ prajāpativākyoktasya jīva-syātra parāmarśaḥ | prajāpativākye ca muktātmasvarūpayāthātmyavijñānaṃ daharavidyopayogitayoktam; brahma pre- psorhi jīvātmanaḥ svasvarūpaṃ ca jñātavyameva svayamapi kalyāṇaguṇa eva sannanavadhikātiśayāsaṅkhayeyakalyā-ṇaguṇagaṇaṃ paraṃ brahmānubhaviṣyatīti brahmopāsanaphalāntargatatvātsvasvarūpayāthātmyavijñānasya | "sarvāṃśca lokānāpnoti sarvāṃśca kāmān" "sa tatra paryeti jakṣan krīḍan" ityādikaṃ prajāpativākye kīrtyamānaṃ phalamapi daharavidyāphalameva ||

1.3.20 alpaśruteriti cettaduktam || 20 ||

1.3.20

"daharo’smin" ityalpapariṇāmaśrutirārāgropamitasya jīvasyaivopapadyate, na tu sarvasmājjyāyaso brahmaṇa

1.3.21e anukṛtestasya ca || 21 ||

1.3.21e

 

tasya-daharākāśasya parasya brahmaṇaḥ, anukārāt-ayamapahatapāpmatvādiguṇako vimuktabandhaḥ pratyagātmā na daharākāśaḥ | tadanukāraḥ-tatsāmyam | tathā hi pratyagātmano vimuktasya parabrahmānukāraḥ śrūyate "yadā paśyaḥ paśyate

1.3.22

 

rukmavarṇaṃ kartāramīśaṃ puruṣaṃ brahmayonim | tadāvidvān puṇyapāpe vidhūya nirañjanaḥ paramasāmyamupaiti" iti | ato’nukartā prajāpativākyanirddiṣṭaḥ | anukāryaṃ brahma daharākāśaḥ ||

1.3.22 api smaryate || 22 ||

1.3.22

 

saṃsāriṇo’pi muktāvasthāyāṃ paramasāmyāpattilakṣaṇaḥ parabrahmānukārasmaryate "idaṃ jñānamupāśritya mama sādha-rmyamāgatāḥ | sarge’pi nopajāyante pralaye na vyathanti ca" iti | kecit "anukṛtestasya ca" "api smaryate" iti sūtradvayamadhikaraṇāntaraṃ "tameva bhāntamanubhāti sarvaṃ tasya bhāsā sarvamidaṃ vibhāti" ityasyāśśruteḥ paraṃ brahmaparatvanirṇayāya pravṛttaṃ vadanti | tattu "adṛśyatvādhikaraṇadvayena tasya prakaraṇasya parabrahmaviṣayatvapratipādanāt "jyotiścaraṇābhidhānāt" ityādiṣu parasya brahmaṇo bhārūpatvāvagateśca pūrvapakṣānutthānādayuktam; sūtrākṣarakṣaravai-rūpyaṃ ca ||

1.3.23 śabdādeva pramitaḥ || 23 ||

1.3.23

 

kaṭhavallīṣu śrūyate-"aṅguṣṭhamātraḥ puruṣo madhya ātmani tiṣṭhati | īśāno bhūtabhavyasya na tato vijugupsate | etadvai tat" "aṅguṣṭhamātraḥ puruṣo jyotirivādhūmakaḥ | īśāno bhūtabhavyasya sa evādya sa u śvaḥ | etadvai tat" "aṅguṣṭhamātraḥ puruṣo’ntarātmā sadā janānāṃ hṛdaye sanniviṣṭaḥ | taṃ svāccharīrātpravṛhenmuñjādivaiṣīkāṃ dhairyyeṇa | taṃ vidyācchukramamṛtam" iti | tatra sandihyate; kimayamaṅguṣṭhamātrapramitaḥ pratyagātmā, uta paramātmā ? iti | kiṃ yuktam ? pratyagātmeti | kutaḥ ? jīvasyānyatrāṅguṣṭhamātratvaśruteḥ | "prāṇādhipaḥ sañcarati svakarmabhiḥ |

1.3.23

 

aṅguṣṭhamātro ravitulyarūpaḥ saṅkalpāhaṅkārasamanvito yaḥ" iti | na cānyatropāsanārthatayāpi paramātmano’ṅguṣṭha-mātratvaṃ śrūyate | evaṃ niścite jīvatve īśānatvaṃ śarīrendriyabhogyabhogopakaraṇāpekṣayāpi bhaviṣyati |

iti prāpte brūmaḥ śabdādeva pramitaḥ | aṅguṣṭhapramitaḥ paramātmā | kutaḥ ? "īśāno bhūtabhavyasya" iti śabdādeva;

1.3.24

 

na ca bhūtabhavyasya sarvasyeśitṛtvaṃ karmaparavaśasya jīvasyopapadyate | kathaṃ tarhi paramātmano’ṅguṣṭhamātratvamityatrāha -

1.3.24 hṛdyapekṣayā tu manuṣyādhikāratvam || 24 ||

1.3.24

 

paramātmana upāsanārthamupāsakahṛdaye vartamānatvādupāsakahṛdayasyāṅguṣṭhapramāṇatvāttadapekṣayedamaṅguṣṭhapramitatva-mupapadyate, jīvasyāpyaṅguṣṭhapramitatvaṃ hṛdayāntarvartitvāttadapekṣameva tasyārāgramātratvaśruteḥ | manuṣyamāṇāmevopā-sakatvasambhāvanāyā śāstrasya manuṣyādhikāratvānmanuṣyahṛdayasya ca tattadaṅguṣṭhapramitatvātkharaturagabhujagādīnā-manaṅguṣṭhapramitatve’pi na kaściddoṣaḥ, sthitaṃ tāvaduttaratra samāpayiṣyate |

1.3.25 taduparyapi bādarāyaṇassambhavāt || 25 ||

1.3.25

 

parasya brahmaṇo’ṅguṣṭhapramitatvopapattaye manuṣyādhikāraṃ brahmopāsanaśāstramityuktam | tatprasaṅgenedānīṃ brahmavidyāyāṃ devādīnāmapyadhikāro’sti, nāstīti vicāryate | kintāvadyuktam ? nāsti devā-dīnāmadhikāra iti | kutaḥ ? sāmarthyābhāvāt, na hyaśarīrāṇāṃ devādīnāṃ vi#ekavimokādisādhanasaptakānugṛhīta-brahmopāsanopasaṃhārasāmarthyamasti | na ca devādīnāṃ saśarīratve pramāṇamupalabhāmahe | yadyapi pariniṣpanne’pi vastuni vyutpattisambhāvanāyā vedāntavākyāni pare brahmaṇi pramāṇabhāvamanubhavanti; tathāpi devādīnāṃ vigraha-vattvapratipādanaparaṃ na kiñcidapi vākyamupalabhyate | mantrātharvādāstu karmavidhiśeṣatayā’nyaparatvānna devādi- vigrahasādhane prabhavanti | karmavidhayaśca svāpekṣitoddeśyakārakatvātirekidevatāgataṃ kimapi na sādhayanti | ata

1.3.25

 

eva tāsāmarthitvamapi na sambhavati | atassāmarthyārthitvayorabhāvāddevādīnāmanadhikāra iti |

evaṃ prāpte pracakṣmahe taduparyapi bādarāyaṇassambhavāt | taduparyapi-tat-brahmopāsanam, upari-devādiṣvapi, sambhavatīti bhagavānbādarāyaṇo manyate, teṣāmarthitvasāmarthyayossambhavāt | arthitvaṃ tāvadādhyātmikādi-durviṣahaduḥkhābhitāpātparasmin brahmaṇi ca nirastanikhiladoṣagandhe anavadhikātiśayāsaṅghayeyakalyāṇagu- ṇagaṇe niratiśayabhogyatvādijñānācca sambhavati | sāmarthyamapi paṭutaradehendriyādimattayā sambhavati | dehe-ndriyādimattvaṃ ca brahmādīnāṃ sakalopaniṣatsu sṛṣṭiprakaraṇeṣūpāsanaprakaraṇeṣu ca śrūyate | tathā hi "sadeva somye-damagra āsīt" "tadaikṣata bahu syāṃ prajāyeyeti tattejo’sṛjata" ityārabhya sarvamacetanaṃ tejo’bannapramukhāvasthā-viśeṣavadyvākṛtya "anena jīvenātmanā’nupraviśya nāmarūpe vyākaravāṇi" iti saṅkalpya brahmādisthāvarāntaṃ caturvidhaṃ bhūtajātaṃ tattatkarmocitaśarīraṃ taducitanāmabhāk cāyamakarodityuktam | evaṃ sarvatra sṛṣṭivākyeṣu devatiryaṅmanuṣyasthāvarātmanā caturvidhā sṛṣṭirāmnāyate | devādibhedaśca tattatkarmānuguṇabrahmalokaprabhṛticaturdaśa-lokasthaphalabhogayogyadehendriyādiyogāyattaḥ, ātmanāṃ svato devāditvābhāvāt | tathā "taddhobhayo devāsurā anububudhire te hocuḥ indro ha vai devānāmabhipravavrāja virocano’surāṇāṃ tau hāsaṃvidānāveva samitpāṇī prajāpatisakāśamājagmatuḥ" "tau ha dvātiṃ​raśataṃ varṣāṇi brahmacaryamūṣatuḥ tau ha prajāpatiruvāca" ityādinā spa- ṣṭameva śarīrendriyavattvaṃ devādīnāṃ pratīyate | karmavidhiśeṣabhūtamantrārthavādeṣvapi "vajrahastaḥ purandaraḥ" "tenendro

1.3.25

 

vajramudayacchat" ityādibhiḥ pratīyamānaṃ vigrahādimattvaṃ pramāṇāntarāviruddhaṃ tatprameyameva | na cānuṣṭheyārthapra-kāśanastutiparatvābhyāṃ pratīyamānārthāntarāvivakṣā śakyate vaktum, stutyādyupayogitvāttena vinā stutyā-dyanupapatteśca | guṇakathanena hi stutitvam | guṇānāmasadbhāve stutitvameva hīyeta | na cāsatā guṇena kathi- tena prarocanā jāyate; ataḥ karma prarocayanto guṇasadbhāvaṃ bodhayanta evārthavādāḥ | mantrāśca karmasu viniyu-

1.3.25

 

ktāstatra tatra kiñcitkaratvāyānuṣṭheyamarthaṃ prakāśayanto devatādigatavigrahādiguṇaviśeṣamabhidadhata eva tatra kiñcitkurvanti, anyathedrādismṛtyanupapatteḥ | na ca nirviśeṣā devatā dhiyamadhirohati | tatra pramāṇāntarā- prāptān guṇān svayameva bodhayitvā taiḥ karma prarocayanti; guṇaviśiṣṭaṃ vā prakāśayanti; prāptāṃścānūdya taiḥ prarocanaprakāśane kurvanti; viruddhatve tu tadvācibhiśśabdairaviruddhān guṇān lakṣayitvā kuvaÐnta | karmavidheśca

1.3.25

 

devatāyā aiśvaryamapekṣitameva, kāminaḥ karttavyatayā karma vidhīyamānaṃ svayaṃ kṣaṇapradhvaṃsi kālāntarabhāvinaḥ phalasya svargādessādhakamapekṣate | mantrārthavādayośca "vāyurvai kṣepiṣṭhā devatā vāyumeva svena bhāgadheyenopadhāvati sa evainaṃ bhūtiṃ gamayati" "yadanena haviṣā’’śāste tadaśyāttadṛdhyāttadasmai devā rādhantām" ityādiṣu devatāyāḥ karmaṇā’’rādhitāyāḥ phaladāyitvaṃ tadanuguṇañcaiśvaryaṃ pratīyamānamapekṣitatvena vākyārtho samanvīyate | devapū-

1.3.25

 

jābhidhāyino yajidhātośca yāgākhyaṃ karma svārādhyadevatāpradhānaṃ pratīyate | tadevaṃ kṛtsnavākyaparyālocanayā vākyādeva vidhyapekṣitaṃ sarvamavagatamiti nāpūrvādikaṃ vyutpattisamayānavagataṃ karmavidhiṣvabhidheyatayā kalpya- tayā vā’’śrayitavyam | tathā saṅkīrṇabrāhmaṇamantrārthavādamūleṣu dharmaśāstretihāsapurāṇeṣu brahmādīnāṃ devāsura-

1.3.25

 

prabhṛtīnāṃ dehendriyādayassvabhāvabhedāḥ sthānāni bhogāḥ kṛtyāni cetyevamādayassuvyaktāḥ pratipādyante; ato vigrahādimattvāddevādīnāmapyadhikāro’styeva ||

1.3.26 virodhaḥ karmaṇīti cennānekapratipatterdarśanāt || 26 ||

1.3.26

 

devādīnāṃ vigrahādimattvābhyupagame karmaṇi virodhaḥ prasajyate, bahuṣu yāgeṣu yugapadekasyendrasya vigrahavattve "agnimagna āvaha" "indra āgaccha hariva āgaccha" ityādinā āhūtasya tasya sannidhānānupapatteḥ | darśayati cāgnyādīnāṃ tatra tatrāgamanaṃ "kasya vāha devā yajñamāgacchanti kasya vā na bahūnāṃ yājamānānāṃ yo vai devatāḥ pūrvaḥ parigṛhṇāti sa enāśśvo bhūte yajate" iti | ato vigrahādimattve karmaṇi virodhaḥ prasajyata iti cet tanna anekapratipatterdarśanāt-dṛśyate hi saubhariprabhṛtīnāṃ śaktimatāṃ yugapadanekaśarīrapratipattiḥ ||

1.3.27 śabda iti cennātaḥ prabhavāt pratyakṣānumānābhyām || 27 ||

1.3.27

 

virodha iti varttate | mābhūtkarmaṇi virodho’nekaśarīrapratipatteḥ | śabde tu vaidike virodhaḥ prasajyate, ani-tyātharsaṃyogāt | vigrahavattve hi sāvayavatvenendrāderarthasyānityatvamanivāryam; tato devadattādiśabdavadindrā- dyarthajanmanaḥ prāgvināśādūdrdhvaṃ cendrādiśabdānāṃ vaidikānāmarthaśūnyatvamanityatvaṃ vā vedasya syāditi cet tanna;

1.3.27

 

ataḥ prabhavāt-asmādindrādiśabdādeva punaḥ punarindrādyarthasya prabhavāt | etaduktambhavati- na hi devadattādi-śabdavadindrādiśabdāḥ vaidikāḥ vyaktiviśeṣamātre saṅketapūrvakāḥ pravṛttāḥ, api tu svabhāvata eva gavādiśabda- vadākṛtiviśeṣavācitvena | tataścaikasyāmindravyaktau vinaṣṭāyāmata eva vaidikādindraśabdānmanasi viparivartta-

1.3.27

 

mānādavagatatadvācyabhūtendrādyarthākāro ghātā tadākāramevāparamindraṃ sṛjāti; yathā kulālo ghaṭaśabdānmanasi viparivarttamānāttadākārameva ghaṭamiti | kathamidamavagamyate ? pratyakṣānumānābhyām-śrutismṛtibhyāmityarthaḥ | śrutistāvat "vedena rūpe vyākarot satāsatī prajāpatiḥ" iti, tathā "sa bhūriti vyāharat sa bhūmisasṛjata sa bhuva iti vyāharat so’ntarikṣamasṛjata" ityādi | vācakaśabdapūrvakaṃ tattadarthasaṃsthānaṃ smaran tattatsaṃsthānaviśiṣṭaṃ

1.3.28

 

taṃ tamarthaṃ sṛṣṭavānityarthaḥ | smṛtirapi "anādinidhanā hyeṣā vāgutsṛṣṭā svayambhuvā | ādau vedamayī divyā yatassarvāḥ prasūtayaḥ" iti; "sarveṣāntu sa nāmāni karmāṇi ca pṛthak pṛthak | vedaśabdebhya evādau pṛthak saṃ- sthāśca nirmame" iti | saṃsthāḥ-saṃsthānāni, rūpāṇīti yāvat; tathā "nāmarūpañca bhūtānāṃ kṛtyānāṃ ca prapa- ñcanam | vedaśabdebhya evādau devādīnāṃ cakāra saḥ" iti | ato devādīnāṃ vigrahavattve’pi na vaidikaśabdānā-mānarthakyaṃ vedasyādimattvaṃ ca na prasajyate ||

1.3.28 ata eva ca nityatvam || 28 ||

1.3.28

 

yata evendravasiṣṭhādiśabdānāṃ sevarṣivācināṃ tattadākāravācitvam, tattacchabdena tattadarthasmṛtipūrvīkā ca tattadarthasṛṣṭiḥ, tata eva "mantrakṛto vṛṇīte" "nama ṛṣibhyo mantrakṛdybhaḥ" "ayaṃ so agniriti viśvāmitrasya

1.3.28

 

sūktaṃ bhavati" ityādibhirvasiṣṭhādīnāṃ mantrakṛtvakāṇḍakṛttvṛṣitvādau pratīyamāne’pi vedasya nityatvamupapadyate | ebhireva "mantrakṛto vṛṇīte" ityādibhirvedaśabdaistattatkāṇḍasūktamantrakṛtāmṛṣīṇāmākṛtiśaktayādikaṃ parāmṛśya tattadākārān tattacchakriyuktāṃśca sṛṣṭvā prajāpatistāneva tattanmantrādikaraṇe niyuṅkt#e | tepi prajāpatinā āhita-śaktayastattadanuguṇaṃ tapastaptvā nityasiddhān pūrvapūrvavasiṣṭhādidṛṣṭān tāneva mantrādīnanadhītyaiva svarato varṇa-taścāskhalitān paśayanti; ataśca vedānāṃ nityatvameṣāñca mantrakṛttvamupapadyate ||

1.3.29

 

atha syāt-naimittikapralayādiṣvindrādyutpattau vedaśabdebhyaḥ pūrvapūrvendrādismaraṇena prajāpatinā devādisṛ-ṣṭirupapadyatāṃ nāma; prākṛtapralaye tu sraṣṭuḥ prajāpateḥ bhūtādyahaṅkārapariṇāmaśabdasya ca vinaṣṭatvātkathaṃ prajāpateḥ śabdapūrvikā sṛṣṭirupapadyate; kathantarāṃ vinaṣṭasya vedasya nityatvam ? ato vedanityatvavādinā devādīnāṃ vigra-havattvābhyupagame’pi lokavyavahārasya pravāhānāditā āśrayaṇīyeti | atrottaraṃ paṭhati -

1.3.29 samānanāmarūpatvāccāvṛttāvapyavirodho darśanātsmṛteśca || 29 ||

1.3.29

 

kṛtsnopasaṃhāre jagadutpattyāvṛttāvapi pūrvoktātsamānanāmarūpatvādeva na kaścidvirodhaḥ | tathāhi, sa bhagavān

1.3.29

 

puruṣottamaḥ pralayāvasānasamaye pūrvasaṃsthānaṃ jagatsmaran "bahu syām" iti saṅkalpya bhogyabhoktṛjātaṃ svasmin śaktimātrāvaśeṣaṃ pralīnaṃ vibhajya mahadādibrahmāṇḍaṃ hiraṇyagarbhaparyantaṃ yathāpūrvaṃ sṛṣṭvā vedāṃśca pūrvānupūrvīviśe-ṣasaṃsthitānāviṣkṛtya hiraṇyagarbhāyopadiśya pūrvavadeva devādyākārajagatsarge taṃ niyujya svayamapi tadantarātma-tayā’vatasthe, ato yathoktaṃ sarvamupapannam | etadeva ca vedasyāpauruṣeyatvaṃ nityatvañca, yatpūrvapūrvoccāraṇakrama- janitasaṃskāreṇa tameva kramaviśeṣaṃ smṛtvā tenaiva krameṇoccāryatvam; tadasmāsu sarveśvare’pi samānam | iyāṃstu

1.3.29

 

viśeṣaḥ, saṃskārānapekṣameva svayamevānusandhatte puruṣottamaḥ | kuta idaṃ yathoktamavagamyata iti cettatrāha- darśanāt smṛteśca | darśanaṃ tāvat "yo brahmāṇaṃ vidadhāti pūrvaṃ yo vai vedāṃśca prahiṇoti tasmai" iti | smṛtirapi mānavī

1.3.29

 

"āsīdidaṃ tamobhūtam" ityārabhya "so’bhidhyāya śarīrātkhātsisṛkṣurvividhāḥ prajāḥ | apa eva sasarjādau tāsu vīryamapāsṛjat | tadaṇḍamabhavaddhaimaṃ sahasrāṃśusamaprabham | tasmin jajñe svayaṃ brahmā sarvalokapitāmahaḥ" iti | tathā paurāṇikī "tatra suptasya devasya nābhau padmamajāyata | tasmin padme mahābhāga vedavedāṅgapāragaḥ | brahmotpannassa tenoktaḥ prajāḥ sṛja mahāmate" | tathā "paro nārāyaṇo devastasmājjātaścaturmukhaḥ" iti | tathā "ādisargamahaṃ bakṣye"

1.3.29

 

ityārabhyocyate "sṛṣṭvā nāraṃ toyamantassthito’haṃ yena syānme nāma nārāyaṇeti | kalpe kalpe tatra śayāmi bhūyaḥ suptasya me nābhijaṃ syādyathā’bjam | evambhūtasya me devi nābhipadme caturmukhaḥ | utpannassa bayā coktaḥ prajāssṛja

1.3.30e madhvādiṣvasambhavādanadhikāraṃ jaiminiḥ || 30 ||

1.3.30e

 

brahmavidyāyāṃ devādīnāmapyadhikāro’stītyuktam; idamidānīṃ cintyate, yeṣūpāsaneṣu yā

1.3.30e

 

devatā evopāsyāsteṣu tāsāmadhikarosti, na ? iti; kiṃ prāptam ? nāstyadhikārasteṣu madhvādiṣviti

1.3.30e

 

jaiminirmanyate; kutaḥ ? asambhavāt-nahyādityavasvādibhirupāsyā ādityavasvādayo’nye sambhavanti | na ca vasvādīnāṃ satāṃ vasvāditvaṃ prāpyaṃ bhavati, prāptatvāt; madhuvidyāyāmṛgvedādipratipādyakarmaniṣpādyasya raśmi-dvāreṇa prāptasya rasasyāśrayatayā labdhamadhuvyapadeśasyādityasyāṃśānāṃ vasvādibhirbhujyamānānāmupāsyatvaṃ vasvā-ditvañca prāpyaṃ śrūyate "asau vā ādityo devamadhu" ityupakramya "tadyatprathamamamṛtaṃ tadvasava upajīvanti" ityuktavā "sa ya etadevamamṛtaṃ veda vasūnāmevaiko bhūtvā agninaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati" ityādinā |

1.3.31 jyotiṣi bhāvācca || 31 ||

1.3.31

 

"taṃ devā jyotiṣāṃ jyotirāyurhopāsate’mṛtam" iti jyotiṣi parasmin brahmaṇi upāsanaṃ devānāṃ śrūyate | devamanuṣyobhayasādhāraṇe parabrahmopāsane devānāmupāsakatvakathanā devānāmitaropāsananivṛtiṃ​ta dyotayati | ata eṣu vasvādīnāmanadhikāraḥ || 31 || iti prāpte’bhidhīyate -

1.3.32 bhāvaṃ tu bādarāyaṇaḥ; asti hi || 1 | 3 | 32||

1.3.32

ādityavasvādīnāmapi teṣvadhikārabhāvaṃ bhagavān bādarāyaṇo manyate | asti hyādityavasvādīnāmapi svāvasthabrahmopāsanena vasvāditvaprāptipūrvakabrahmaprepsāsaṃbhavaḥ | idānīṃ vasvādīnāmapi satāṃ kalapāntare’pi vasvāditvaprāptiścāpekṣitā bhavati | atra hi kāryakāraṇobhayāvasthabrahmopāsanaṃ vidhīyate, "asau vā ādityo devamadhu" ityārabhya, "ata tata ūdhvar udetya" ityataḥ prāk ādityavasvādikāryaviśeṣāvasthaṃ brahma upāsyamupa-diśyate; "atha tata ūrdhva udetya" ityādinā ādityāntarātmatayā’vasthitaṃ kāraṇāvasthameva brahma upāsyamu-padiśyate | tadevaṃ kāryakāraṇobhayāvasthaṃ brahmopāsīnaḥ kalpāntare vasvāditvaṃ prāpya tadante kāraṇaṃ paraṃ brahmaivā-pnoti | "na ha vā asmā udeti na nimrocati; sakṛddivā haivāsmai bhavati, ya etāmevaṃ brahmopaniṣadaṃ veda" iti kṛtsnāyāḥ madhuvidhāyāḥ brahmopaniṣattvaśravaṇāt brahmaprāptiparyantavasvāditvaphalasya śravaṇācca vasvādibhogya-bhūtādityāṃśasya saṃbhavati | evañca brahmaṇa evopāsyatvāt, "taṃ devā jyotiṣāṃ jyotiḥ" ityādi upapadyate | tadāha vṛttikāraḥ, "asti hi madhvādiṣu saṃbhavaḥ; brahmaṇa eva sarvatra nicāyyatvāt" iti || || iti madhvadhikaraṇam ||

1.3.33 śugasya tadanādaraśravaṇāt tadādravaṇāt sūcyate hi || 33 ||

1.3.33

 

brahmavidyāyāṃ śūdrasyāpyadhiko’sti, na veti vicāryate | kiṃ yuktam ? astīti | kutaḥ ? ārthitvasāma-rthyaprayuktatvādadhikārasya, śūdrasyāpi tatsaṃbhavāt | 0yadyapyagnividyāsādhyeṣu karmasu anagnividyatvāt śūdrasyā-nadhikāraḥ-tathāpi manovṛttimātratvādbrahmopāsanasya, tatrādhikāro’styeva | śāstrīyakriyāpekṣatve’pyupāsanasya, tattadvarṇāśramocitakriyāyā evāpekṣitatvāt śūdrasyāpi svavarṇocitapūrvavarṇaśuśrūṣaiva kriyā bhaviṣyati | "tasmā-

1.3.33

 

cchūdro yajñe’navakaptaḥ" ityapi, agnividyāsādhyayajñādikarmānadhikāra eva nyāyasiddho’nūdyate |

nanu anadhītavedasyāśrutavedāntasya brahmasvarūpadupāsanaprakārānabhijñasya kathaṃ brahmopāsanaṃ saṃbhavati | ucyate-anadītavedasyāśrutavedāntavākyasyāpi itihāsapurāṇaśravaṇenāpi brahmasvarūpatadupāsanajñānaṃ saṃbhavati | asti ca śūdrasyāpi itihāsapurāṇaśravaṇānujñā, "śrāvayet caturo varṇān kṛtvā brahmaṇamagrataḥ" ityādau | dṛśyante ceti-hāsapurāṇeṣu vidurādayo brahmaniṣṭhāḥ | tathopaniṣatsvapi saṃvargavidyāyāṃ śūdrasyāpi brahmavidyādhikāraḥ pratīyate-śuśrūṣuṃ hi jānaśrutimācāryo raikvaḥ śūdretyāmantrya tasmai brahmavidyāmupadiśati, "ājahāremāḥ śūdra! anenaiva mukhe-nālāpayiṣyathāḥ" ityādinā | ataḥ śūdrasyāpyadhikāraḥ saṃbhavati-

1.3.33

 

iti prāpte ucyate-na śūdrasyādhikāraḥ saṃbhavati, sāmarthyābhāvāt | na hi brahmasvarūpatadupāsanaprakāramajānataḥ tadaṅgabhūtavedānuvacanayajñādiṣvanadhikṛtasya upāsanopasaṃhārasāmarthyasaṃbhavaḥ | asamarthasya cārthitvasadbhāve’pyadhi-kāro na saṃbhavati | asāmarthyaṃ ca vedādhyayanābhāvāt | yathaiva hi traivarṇikaviṣayādhyayanavidhisiddhasvādhyāyasaṃpā-dyajñānalābhena karmavidhayo jñānatadupāyādīn aparān na svīkurvanti, tathā brahmopāsanavidhayo’pi | ato’dhya-yanavidhisiddhasvādhyāyādhigatajñānasyaiva brahmopāsanopāyatvāt śūdrasya brahmopāsanasāmarthyāsaṃbhavaḥ |

1.3.33

 

itihāsapurāṇe api vedopabṛṃhaṇaṃ kurvatī evopāyabhāvamanubhavataḥ; na svātantr#eṇa | śūdrasyetihāsapurāṇa-śravaṇānujñānaṃ pāpakṣayādiphalārtham, nopāsanārtham | vidurādayastu bhavāntarādhigatajñānāpramoṣāt jñānavantaḥ prārabdhakarmavaśāccedṛśajanmayogina iti teṣāṃ brahmaniṣṭhatvam |

yattu-saṃvargavidyāyāṃ śuśrūṣoḥ śūdreti saṃbodhanaṃ śūdrasyādhikāraṃ sūcayatīti-tennetyāha-śugasya tadanādaraśravaṇāt tadādravaṇāt sūcyate hi | śuśrūṣorjānaśruteḥ pautrāyaṇasya brahmajñānavaikalyena haṃsoktānādaravākyaśravaṇāt tadaiva brahmavido raikvasya sakāśaṃ prati ādravaṇāt śuk asya sañjāteti sūcyate; ataḥ sa śūdretyāmantryate; na caturtha-varṇatvena | śocatīti hi śūdraḥ; "śucerdaśca" iti rak(ra)pratyaye dhātośca dīrdhe cakārasya ca dakāre śūdra iti bhavati | ataḥ śocitṛtvamevāsya śūdraśabdaprayogeṇa sūcyate; na jātiyogaḥ |

1.3.33

 

jānaśrutiḥ kila pautrāyaṇo bahudravyaprado bahvannapradaśca babhūva | tasya dhārmikāgresarasya dharmeṇa prītayoḥ kayo-ścinmahātmanoḥ, asya brahmajijñāsāmutipapādayiṣatoḥ haṃsarūpeṇa niśāyāmasyāvidūre gacchatoranyatara itaramu-vāca-"bho bho ayi bhallākṣa ! bhallākṣa ! jānaśruteḥ pautrāyaṇasya samaṃ divā jyotirātatam | tanmā prasāṅkṣīḥ | tat tvā mā pradhākṣīt" iti | evaṃ jānaśrutipraśaṃsārūpaṃ vākyamupaśrutya paro haṃsaḥ pratyuvāca-"kamvare enametatsantaṃ sayugvānamiva raikvamāttha" iti | kaṃ santamenaṃ jānaśrutiṃ sayugvānaṃ raikvaṃ brahmajñamiva guṇaśreṣṭhametadāttha; sa brahmajño raikva eva loke guṇavattaraḥ; mahatā dharmeṇa saṃyuktasyāpyasya jānaśruterabrahmajñasya ko guṇaḥ; yadguṇajanitaṃ tejo raikvateja iva māṃ dahedityarthaḥ | evamuktena pareṇa, ko’sau raikva iti pṛṣṭaḥ, "loke yat kiṃcit sādhvanuṣṭhitaṃ karma, yacca sarvacetanagataṃ vijñānam, tadubhayaṃ yadīyajñānakarmāntarbhūtam, sa raikvaḥ" ityāha | tadetat haṃsavākyaṃ brahmajñānavidhuratayā ātmanindāgarbhaṃ tadvattayā ca raikvapraśaṃsārūpaṃ jānaśrutirupaśrutya, tatkṣaṇādeva kṣattāraṃ raikvānveṣaṇāya preṣayan, tasmin viditvā āgate, svayamapi, raikvamupasadya gavāṃ ṣaṭchataṃ niṣkamaśvatarīrathaṃ ca raikvāyopahṛtya raikvaṃ prārthayāmāsa, "anu me etāṃ bhagavo devatāṃ śādhi, yāṃ devatāmupāsse" iti | tvadupāsyāṃ parāṃ devatāṃ mamā(māma)nuśādhītyarthaḥ | sa ca raikvaḥ svayogamahimaviditalokatrayo jānaśruterbrahmajñānavidhuratānimittānādaragarbhahaṃsavākyaśravaṇena śokāviṣṭatāṃ

1.3.34e kṣatriyatvagateśca || 1 | 3 | 34 ||

1.3.34e

 

"bahudāyī" iti dānapatitvena, "bahupākyaḥ" ityādinā "sarvata eva me annamatsyanti" ityantena bahutarapakvā-nnapradāyitvapratīteḥ, "sa ha saṃjihāna eva kṣattāramuvāca" iti kṣattṛpreṣaṇāt, bahugrāmapradānāvagatajanapadādhipatyā-ccāsya jānaśruteḥ kṣatriyatvapratīteśca na caturthavarṇatvam || 34 ||

1.3.35

 

tadevamupakramagatākhyāyikāyāṃ kṣatriyatvapratītiruktā; upasaṃhāragatākhyāyikāyāmapi kṣatriyatvamasya pratīyata ityāha-

1.3.35 uttaratra caitrarathena liṅgāt ||1 |3 | 35 ||

1.3.35

 

asya jānaśruterupadiśyamānāyāmasyāmeva saṃvargavidyāyāmuttaratra kīrtyamānena abhipratārināmnā caitrarathena kṣatriyeṇa asya kṣatriyatvaṃ gamyate | katham "atha ha śaunakaṃ ca kāpeyam abhipratāriṇaṃ ca kākṣaseniṃ pariviṣyamāṇau brahmacārī bibhikṣe" ityādinā, "brahmacārinnedamupāsmahe" ityantena kāpeyābhipratāriṇoḥ, bhikṣamāṇasya brahmacā-riṇaśca saṃvargavidyāsaṃbandhitvaṃ pratīyate | teṣu cābhipratārī kṣatriyaḥ, itarau brāhmaṇau | ato’syāṃ vidyāyāṃ brāhma-ṇasya, taditareṣu ca kṣatriyayasyaivānvayo dṛśyate; na śūdrasya | ato’syāṃ vidyāyāmanvitāt raikvād brāhmaṇādanyasya

1.3.36

 

jānaśruterapi kṣatriyatvameva yuktam; na caturthavarṇatvam | nanvasmin prakaraṇe abhipratāriṇaścaitrarathatvaṃ kṣatriyatvaṃ ca na śrutam; tat kathamasyābhipratāriṇaścaitrarathatvam, kathaṃ vā kṣatriyatvam ? tatrāha liṅgāt iti | "atha ha śaunakaṃ ca kāpeyamabhipratāriṇañca kākṣasenim" ityabhipratāriṇaḥ kāpeyasāhacaryālliṃṅgāt asyābhipratāriṇaḥ kāpeyasaṃbandhaḥ pratīyate; anyatra ca, "etena vai ci(cai)trarathaṃ kāpeyā ayājayan" iti kāpeyasaṃbandhinaḥ ci(cai)trarathatvaṃ śrūyate; tathā caitrarathasya kṣatriyatvam, "tasmāccaitrarathīnāmekaḥ (rathonāmaikaḥ) kṣatrapatirajāyata" iti | ato’bhipratāriṇa-ścaitrarathatvaṃ kṣatriyatvaṃ ca gamyate || 35 ||

tadevaṃ nyāyavirodhini śūdrasyādhikāre liṅgaṃ nopalabhyata ityuktam; idānīṃ nyāyasiddhaḥ śūdrasyānadhikāraḥ śrutismṛtibhiranugṛhyata ityāha-

1.3.36 saṃskāraparāmarśāt tadabhāvābhilāpācca || 1 3 36 ||

1.3.36

 

brahmavidyopadeśapradeśeṣūpanasaṃskāraḥ parāmṛśyate, "upa tvā neṣye", "taṃ hopaninye" ityādiṣu | śūdrasya copanayanā-disaṃskārābhāvo’bhilapyate, "na śūdre pātakaṃ kiñcinna ca saṃskāramarhati" "caturtho varṇa ekajātirna ca saṃskāra-marhati" ityādiṣu || 36 ||

1.3.37 tadabhāvanirdhāraṇe ca pravṛtteḥ || 1 | 3 | 37 ||

1.3.37

 

"naitadabrāhmaṇo vivaktumarhati | samidhaṃ somyāhara" iti śuśruṣorjābālasya śūdratvābhāvanirdhāraṇe satyeva vidyopadeśapravṛtteśca na śūdrasyādhikāraḥ || 37 ||

1.3.38 śravaṇādhyayanārthapratiṣedhāt || 1 | 3 | 38 ||

1.3.38

 

śūdrasya vedaśravaṇa-tadadhyayana-tadarthānuṣṭhānamiti pratiṣidhyante, "padyu ha vā etacchamaśānam, yacchūdraḥ | tasmā-cchūdrasamīpe nādhyetavyam", "tasmācchūdro bahupaśurayajñīyaḥ" iti | bahupaśuḥ-paśusadṛśa ityarthaḥ | anupṛṇvato’dhya-yana-tadarthajñāna-tadarthānuṣṭhānāni na saṃbhavanti | ataḥ tānyapi pratiṣiddhānyeva || 38 ||

1.3.39 smṛteśca || 1 | 3 | 39 ||

1.3.39

 

smaryate ca śravaṇādiniṣedhaḥ, "atha hāsya vedamupṛṇvataḥ trapujatubhyāṃ śrotrapratipūraṇamudāharaṇe jihvācchedo dhāraṇe śarīrabhedaḥ" iti, "na cāsyopadiśeddharmaṃ na cāsya vratamādiśet" iti ca | ataḥ śūdrasyādhikāra iti siddham || 39 ||

ye tu-nirviśeṣacinmātraṃ brahmaiva paramārthaḥ; anyat sarvaṃ mithyābhūtam; bandhaścāpāramārthikā; sa ca vākyajanya-vastuyāthātmyajñānamātranivartyaḥ; tannivṛttireva mokṣaḥ-iti vadanti-tairbrahmajñāne śūdrāderanadhikāro vaktuṃ na śakyate; anupanītasya anadhītavedasyāśrutavedāntavākyasyāpi yasmāt kasmādapi, "nirviśeṣacinmātraṃ brahmaiva paramārthaḥ; anyat sarvaṃ tasmin parikalpitaṃ mithyābhūtam" iti vākyāt vastuyāthātmyajñānotpatteḥ; tāvataiva bandhanivṛtteśca |

1.3.39

 

na ca tattvamasyādivākyenaiva jñānotpattiḥ kāryā, na vākyāntareṇeti niyantuṃ śakyam; jñānasyāpuruṣatantratvāt; satyāṃ samāgyrāmanicchato’pi jñānotpatteḥ | na ca vedavākyādeva vastuyāthātmyajñāne sati bandhanivṛttirbhavatīti śakyaṃ vaktum; yena kenāpi vastuyāthātmyajñāne sati bhrāntinivṛtteḥ | pauruṣeyādapi, nirviśeṣacinmātraṃ brahma paramārthaḥ; anyat sarvaṃ mithyābhūtamiti vākyāt jñānotpatteḥ, tāvataiva bhramanivṛtteśca | yathā pauruṣeyādapyāptavā-kyāt śuktikārajatādi bhrāntirbrāhmaṇasya śūdrāderapi nivartate-tadvadeva śūdrasyāpi vedavitsaṃpradāyāgatavākyāt vastuyāthātmyajñānena bhagadbhramanivṛttirapi bhaviṣyati | "na cāsyopadiśeddharmam" ityādinā, vedavidaḥ śūdrādibhyo na vadantīti ca na śakyaṃ vaktum; tattvamasyādivākyāvagatabrahmātmabhāvānāṃ vedaśirasi vatarmānatayā dagdhākhi-lādhikāratvena niṣedhaśāstrakiṅkaratvābhāvāt | atikrāntaniṣedhairvā kaiściduktāt vākyāt śūdrādeḥ jñānamutpadyata eva | naca vācyam-śukitakādau rajatādibramanivṛttivat pauruṣeyavākyajanyatattvajñānasamanantaraṃ śūdratya jagadbhramo na nivartata iti; tattvamasyādivākyaśravaṇasamanantaraṃ brāhmaṇasyāpi jagadbhramānivṛtteḥ | nididhyāsanena dvaitavā-sanāyāṃ nirastāyāmeva tattvamasyādivākyaṃ nivartakajñānamutpādayatīti cet-pauruṣeyamapi vākyaṃ śūdrādestathaiveti

1.3.39

 

na kaścidviśeṣaḥ | "nididhyāsanaṃ hi nāma brahmātmabhāvābhidhāyi vākyaṃ yadarthapratipādanayogyam, tadarthabhāvanā | saiva viparītavāsanāṃ nivartayati iti dṛṣṭārthatvaṃ nididhyādanavidherbūṣe | vedānuvacanādīnyapi vividiṣotpattā-vevopayujyante iti śūdrasyāpi vividiṣāyāṃ jātāyāṃ pauruṣeyavākyāt nididhyāsanādibhirviparītavāsanāyāṃ nirastāyāṃ jñānamutpatsyate; tenaivāpāramārthiko bandho nivartiṣyate |

athavā tarkānugṛhītatvāt pratyakṣādanumānācca nirviśeṣatvaprakāśacinmātrapratyagvastuni ajñānasākṣitvaṃ tatkṛtavividhavicitrajñātṛjñeyavikalparūpaṃ kṛtsnaṃ jagaccādhyastamiti niścitya, evambhūtapariśuddhapratyagvastuni anavaratabhāvanayā viparītavāsanāṃ nirasya tadeva pratyagvastu sākṣātkṛtya śūdrādayo’pi vimokṣyanta iti mithyā-bhūtavicitraiśvaryavicitrasṛṣṭayādyalaukikānantaviśeṣāvalambinā vedāntavākyena na kiñcitprayojanamiha dṛśyata iti śūdrādīnāmeva brahmavidyāyāmadhikāraḥ suśobhanaḥ | anenaiva nyāyena brāhmaṇādīnāmapi brahmavedanasiddherupaniṣañca tapasvini dattajalāñjalissyāt |

na ca vācyam-naisagirkalokavyavahāre bhrāmyato’sya kenacit, ayaṃ laukikavyavahāro bhramaḥ, paramārthastvevamiti samarpite satyeva pratyakṣānumānavṛttabubhutsā jāyata iti tatsamarpikā śrutirapyāstheveti; yato bhavabhayabhītānāṃ sāṅkhayādaya eva pratyakṣānumānābhyāṃ vastunirūpaṇaṃ kurvantaḥ pratyakṣānumānavṛttabubhutsāṃ janayanti; bubhutsāyāṃ ca jātāyāṃ pratyakṣānumānābhyāmeva viviktasvabhāvābhyām, "nityaśuddhasvaprakāśādvitīyakūṭasthacaitanyameva sat; anyat sarvaṃ tasmin adhyastam" iti suvivecam | evambhūte svaprakāśe vastuni śrutisamadhigamyaṃ viśeṣāntaraṃ ca nābhyupagamyate; adhyastātadrūpanivartinī hi śrutirapi tvanmate | na ca sata ātmanaḥ ānandarūpatājñānāyopani-dāstheyā, vidrūpatāyā eva sakaletarātadrūpavyāvṛttāyā ānandarūpatvāt |

1.3.39

 

yasya tu-mokṣasādhanatayā vaidāntavākyairvihitaṃ jñānamupāsanarūpam; tacca parabrahmabhūtaparamapuruṣaprīṇanam; tacca śastraikasamadhigamyam; upāsanaśāstraṃ copanayanādisaṃskṛtādhītasvādhyāyajanitaṃ jñānaṃ vivekavimokādisādha-nānugṛhītameva svopāyatayā svīkaroti; evaṃrūpopāsanaprītaḥ puruṣottamaḥ upāsakaṃ svābhāvikātmayāthātmya-jñānadānena karmajanitājñānaṃ nāśayan bandhānmocayati-iti pakṣaḥ, tasya yathoktayā nītyā śūdrāderadhikāra upa-padyate || 39 || || iti apaśūdrādhikaraṇam || 9 ||

pramitādhikaraṇa 6. śeṣaḥ

tadevaṃ prasaktānuprasaktādhikārakathāṃ parisamāpya prakṛtasyāṅguṣṭhipramitasya bhūtabhavyeśitṛtvāvagataparabrahmabhāvo-ttambhanaṃ hetvantaramāha-

1.3.40 kampanāt | 1 | 3 | 40 |

1.3.40

 

"aṅguṣṭhamātraḥ puruṣo madhya ātmani tiṣṭhati", aṅguṣṭhamātraḥ puruṣo’ntarātmā" ityanayorvākyayormadhye, "yadidaṃ kiñca jagat sarvaṃ prāṇa ejati nissṛtam | mahadbhayaṃ vajramudyataṃ ya etadviduramṛtāste bhavanti | bhayādasyāgnistapati bhayāt tapati sūryaḥ | bhayādindraśca vāyuśca mṛtyurdhāvati pañcamaḥ" iti kṛtsnasya jagato’gnisūryādīnāṃ cāsmin aṅguṣṭhamātre puruṣe prāṇaśabdanirdiṣṭe sthitānāṃ sarveṣāṃ tato nissṛtānāṃ tasmāt sañjātamahābhayanimittam ejanaṃ

1.3.40

 

kampanaṃ śrūyate | tacchāsanātivṛttau kiṃ bhaviṣyatīti mahato bhayāt, vajrādivodyatāt, kṛtsnaṃ jagat kampata ityarthaḥ | "bhayādasyāgnistapati" ityanenaikārthyāt "bhahadbhayaṃ vajramudyatam" iti pañcamyarthaṃ prathamā | ayañca parasya

1.3.41

 

brahmaṇaḥ svabhāvaḥ; etasya vā akṣarasya praśāsane gārgi sūryācandramasau vidhṛtau tiṣṭhataḥ" "bhīṣā’smādvātaḥ pavate bhīṣedeti sūryaḥ | bhīṣā’smādagniścendraśca mṛtyurdhāvati pañcamaḥ" iti parasya brahmaṇaḥ puruṣottamasyaivaṃvidhaiśvaryāvagateḥ |

itaścāṅguṣṭhapramitaḥ puruṣottamaḥ -

1.3.41 jyotirdarśanāt 1 | 3 | 41 ||

1.3.41

 

tayorevāṅguṣṭhapramitaviṣayayorvākyayormadhye parabrahmāsādhāraṇaṃ sarvatejasāṃ chādakaṃ sarvatejasāṃ kāraṇabhūtamanugrāhakaṃ ca aṅguṣṭhapramitasya jyotirdṛśyate-"na tatra sūryo bhāti na candratārakaṃ nemā vidyuto bhānti kuto’yamagniḥ | tameva

1.3.41

 

bhāntamanubhāti sarvaṃ tasya bhāsā sarvamidaṃ vibhāti" iti | ayameva śloka ātharvaṇe paraṃ brahmādhikṛtya śrūyate | parajyotiṣṭvaṃ ca sarvatra parasya brahmaṇaḥ śrūyate; yathā-"paraṃ jyotirupasaṃpadya svena rūpeṇābhiniṣpadyate", "taṃ devā jyotiṣāṃ jyotirāyurhopāsate’mṛtam", "atha yadataḥ tadataḥ paro divī jyotirdīpyate" ityādiṣu | ataḥ aṅgu-ṣṭhapramitaḥ paraṃ brahma || 4| || || iti pramitādhikaraṇaśeṣaḥ ||

1.3.42 ākāśo’rthāntaratvādivyapadeśāt 1 | 3 | 42 ||

1.3.42

 

chāndogye śrūyate, "ākāśo vai nāma nāmarūpayornivarhitā, te yadantarā | tadbrahma tadamṛtaṃ sa ātmā" iti | tatra saṃśayaḥ-kimayamākāśaśabdanirdiṣṭo muktātmā, uta paramātmā-iti | kiṃ yuktam ? muktātmeti | kutaḥ ?

1.3.42

 

"aśva iva romāṇi vidhūya pāpaṃ candra iva rāhormukhāt pramucya | dhūtvā śarīramakṛtaṃ kṛtātmā brahmalokamabhisaṃ-bhavāmi" iti muktasyānantaraprakṛtatvāt; "te yadantarā" iti ca nāmarūpavinirmuktasya tasyābhidhānāt | "nāma-rūpayornirvahitā" iti ca sa eva pūrvāvastayopalilakṣayiṣitaḥ | sa eva hi devādirūpāṇi nāmāni ca pūrvama-bibhaḥ(bhūta) | tasyaiva nāmarūpavinirmuktā sāmpratikī avasthā, "tadbrahma tadamṛtam" ityucyate | ākāśaśabdaśca tasminnapi asaṅkucitaprakāśayogādupapadyate | nanu daharavākyaśeṣatvādasya sa eva daharākāśo’yamiti pratīyate; tasya ca paratamātmatvaṃ nirṇītam | maivam-prajāpativākyavyavadhānāt | prajāpativākye ca pratyagātmano muktaya-vasthāntaṃ rūpamabhihitam; anantaraṃ ca, "vidhūya pāpam" iti sa eva muktāvasthaḥ prastutaḥ | ato’trākāśo muktātmā-

1.3.42

 

iti prāpte ucyate-ākāśo’rthāntaratvādivyapadeśāt-iti | ākāśaḥ paraṃ brahma; kutaḥ ? arthāntaratvādi-vyapadeśāt | arthāntaratvavyapadeśastāvat-"ākāśo ha vai nāmarūpayornirvahitā" iti | nāmarūpayornirvoḍhṛtvaṃ baddhamuktobhayāvasthāt pratyagātmano’rthāntaratvamākāśasyopapādayati | baddhāvasthaḥ svayaṃ karmavaśāt nāmarūpe bhajamāno na nāmarūpe nirvoḍhuṃ śakyuyāt;muktāvasthasya jagadvayāpārāsaṃbhavāt netarāṃ nāmarūpanirvoḍhṛtvam; īśva-rasya tu sakalajagannirmāṇadhurandharasya nāmarūpayornirvoḍhṛtvaṃ śrutyaiva pratipannam, "anena jīvenā’’tmanā’nupra-viśya nāmarūpe vyākaravāṇi", "yaḥ sarvajñaḥ sarvavit yasya jñānamayaṃ tapaḥ | tasmādetad brahma nāma rūpamannaṃ ca jāyate", "sarvāṇi rūpāṇi vicityadhīro nāmāni kṛtvā’bhivadan yadāste" ityādiṣu | ato nirvāhyanāma-rūpāt pratyagātmano nāmarūpayornirvoḍhā’yamākāśo’rthāntarabhūtaḥ parameva brahma | tadevopapādayati, "te yadantarā"

1.3.42

 

iti | yasmādayamākāśo nāmarūpe antarā-tābhyāmaspṛṣṭo’rthāntarabhūtaḥ-tasmāt tayoḥ nirvoḍhā(nirvahitā?)-apahatapāpmatvāt satyasaṅkalpatvācca nirvahite (nirvoḍha?)tyartaḥ | ādiśabdena brahmatvātmatvāmṛtvāni gṛhyante | nirupādhikabṛhattvādayo hi paramātmana eva saṃbhavanti; tenātrā’’kāśaḥ parameva brahma | yat punaruktam, "dhūtvā śarīram" iti mukto’nantaraprakṛtaḥ iti-tanna; "brahmalokamabhisaṃbhavāmi" iti parasyaiva brahmaṇo’nantaraprakṛtatvāt | yadyapi abhisaṃbhaviturmuktasyābhisaṃbhāvyatayā paraṃ brahma nirdiṣṭam, tathāpi abhisaṃbhaviturmuktasya nāmarūpanirvoḍhṛ-tvādyasaṃbhavādabhisaṃbhāvyaṃ parameva brahma tatra pratyetavyam |

kiñca ākāśaśabdena prakṛtasya daharākāśasyātra pratyabhijñānāt, prajāpativākyasyāpyupāsakasvarūpakathanā-rthatvāt upāsya eva daharākāśaḥ prāpyatayehopasaṃhriyata iti yuktam | ākāśaśabdaśca pratyagātmani na kvacit dṛṣṭa-caraḥ | ato’trākāśaḥ paraṃ brahma || 42 ||

atha syāt-pratyagātmano’rthāntarabhūtamātmāntarameva nāsti; aikyopadeśāt, dvaitapratiṣedhācca | śuddhāvastha eva hi pratyagātmā, paramātmā paraṃ brahma parameśvara iti ca vyapadiśyate; ataḥ prakṛtāt muktātmano’bhisaṃbhavitu rnārthā-

1.3.43

 

ntaramabhisaṃbhāvyo brahmalokaḥ | ato nāmarūpayoḥ nirvahitā ākāśo’pi sa eva bhavitumarhati-iti | ata uttara paṭhati-

1.3.43 suṣuptyutkrāntyorbhedena 1 | 3 | 43 ||

1.3.43

 

vyapadeśāditi vartate | suṣuptyutkrāntyoḥ pratyagātmano’rthāntaratvena paramātmano vyapadeśāt pratyagātmano-’rthāntarabhūtaḥ paramātmā’styeva | tathā hi vājasaneyake, "katama ātmeti | yo’yaṃ vijñānamayaḥ prāṇeṣu" iti prakṛtasya pratyagātmanaḥ suṣuptyavasthāyām akiñcijjñasya sarvajñena paramātmanā pariṣvaṅga āmnāyate-"prājñenā-’’tmanā saṃpariṣvakto na bāhyaṃ kiñcana veda, nāntaram" iti | tathotkrāntāvapi, "prājñenā’’tmanā’’nvārūḍha utsarjan yāti" iti | na ca svapataḥ utkrāmato vā’kiñcijjñāsya tadānīmeva svenaiva sarvajñena satā pariṣva-ṅgānvārohau saṃbhavataḥ | na ca kṣetrajñāntareṇa; tasyāpi sarvajñatvāsaṃbhavāt || 43 ||

1.3.44

 

itaśca pratyagātmano’rthāntarabhūtaḥ paramātmetyāha-

1.3.44 patyādiśabdebhyaḥ 1 | 3 | 44 ||

1.3.44

 

ayaṃ pariṣvañjakaḥ paramātmā uttaratra patyādiśabdairvyapadiśyate, "sarvasyādhipatiḥ", "sarvasya vaśī sarvasye-śānaḥ", "sa na sādhunā karmaṇā bhūyān no evāsādhunā kanīyān | eṣa sarveśvara eṣa bhutādhipatireṣa bhūtapālaḥ eṣa seturvidharaṇa eṣāṃ lokānāmasaṃbhedāya | tametaṃ vedānuvacanena brāhmaṇā vividiṣanti...etameva viditvā munirbha-vati | etameva pravrājino lokamicchantaḥ pravrajanti", "sa,vā eṣa mahān aja ātmā’nnādo vasudānaḥ", "aja-

1.3.44

 

ro’mṛto’bhayo brahma" iti | ete ca patitvajagadvidharaṇatvasarveśvaratvādayaḥ pratyagātmani muktāvasthe’pi na katha-ñcit saṃbhavanti | ato muktātmano’rthāntarabhūto nāmarūpayornivarhitā’’kāśaḥ | aikyopadeśastu sarvasya cida-cidātmakasya brahmakāryatvena tadātmakatvāyatta iti, "sarve khalvidaṃ brahma tajjalān" ityādibhirvākyaiḥ pratipādyata iti pūrvameva samathirtam | dvaitapratiṣedhaśca tata evetyanavadyam || 43 || iti arthāntaratvādivyapadeśādhikaraṇam ||



1.4.1 ānumānikamapyekāṣāmiti cenna śarīrarūpakavinyastagṛhītedarśayati ca || 1 ||

1.4.1

 

uktaṃ paramapuruṣārthalakṣaṇamokṣasādhanatayā jijñāsyaṃ jagajjanmādikāraṇaṃ brahma acidvastunaḥ pradhānādeścetanācca baddhamuktobhayāvasthādvilakṣaṇaṃ nirastasamastaheyagandhaṃ sarvajñaṃ sarvaśakti satya-saṅkalpaṃ samastakalyāṇaguṇātmakaṃ sarvāntarātmabhūtaṃ niraṅkuśaiścaryyamiti | idānīṃ kāpilatantrasiddhābrahmāt-makapradhānapuruṣādipratipādanamukhena pradhānakāraṇatvapratipādanacchāyānusārīṇyapi kanicidvākyāni kāsucic-

1.4.1

 

chākhāsu santītyāśaṅkaya brahmaikakāraṇatvasthemne tannirākriyate | kaṭhavallīṣvāmnāyate "indriyebhyaḥ parā hyarthā arthe-bhyaśca paraṃ manaḥ | manasastu parā buddhirbuddherātmā mahān paraḥ | mahataḥ paramavyakramavyaktātpuruṣaḥ paraḥ | puruṣānna paraṃ kiñcitsā kāṣṭhā sā parā gatiḥ " iti | tatra sandehaḥ - kiṃ kāpilatantrasiddhamabrahmātmakaṃ pradhānamiha avyakta-śabdenocyate, uta na? iti | kiṃ yuktam? pradhānamiti | kutaḥ? "mahataḥ paramavyaktamavyaktātpuruṣaḥ paraḥ" iti tantrasiddhatatvaprakriyāpratyabhijñānena tasyaiva pratīteḥ, "puruṣānna paraṃ kiñcitsā kāṣṭhā sā parā gatiḥ"" iti pañcaviṃ-śakapuruṣātiriktatattvaniṣedhācca; ato’vyaktaṃ kāraṇamiti prāptam | tadidamuktam ānumānikamapyekeṣāmiti cediti | ekeṣāṃ śākhināṃ śākhāsvānumānikaṃ pradhānamapi kāraṇamāmnāyata iti cet atrottaraṃ-neti | nāvyakta-

1.4.1

 

bdenābrahmātmakaṃ pradhānamihābhidhīyate | kutaḥ? śarīrarūpakavinyastagṛhīteḥ śarīrākhyarūpakavinyastasya avya-ktaśabdena gṛhīteḥ | ātmaśarīrabuddhimanindriyaviṣayeṣu rathirathādibhāvena rūpiteṣu ratharūpaṇena vinyastasya śarīrasya atra avyakta śabdena grahaṇādityarthaḥ | etaduktambhavati-pūrvatra hi-"ātmānaṃ rathinaṃ viddhi śarīraṃ rathameva ca | budiṃ​dha tu sārathiṃ viddhi manaḥ pragrahameva ca | indriyāṇi hayānāhuḥ viṣayāṃsteṣu gocarān " ityādinā "so’-dhvanaḥ pāramāpnoti tadviṣṇoḥ paramaṃ padam " ityantena saṃsārādhvanaḥ pāraṃ vaiṣṇaṃ padaṃ prepsantamupāsakaṃ rathitvena taccharīrādīni ca ratharathāṅgatvena rūpayitvā yasyaite rathādayo vaśe tiṣṭhanti , sa evādhvanaḥ pāraṃ vaiṣṇavaṃ padamā-

1.4.1

 

pnotītyuktavā teṣu rathādirūpitaśarīrādiṣu yāni yebhyo vaśīkāryatāyāṃ pradhānāni tānyucyante "indriyebhyaḥ parāḥ " - ityādinā | tatra hayatvena rūpitebhya indriyebhyo gocaratvena rūpitā viṣayāḥ vaśīkāryatve parāḥ , vaśyendriya-syāpi viṣayasannidhāvindriyāṇāṃ durnigrahatvāt tebhyopi paraṃ pragraharūpitaṃ manaḥ , manasi viṣayapravaṇe viṣayā-sannidhānasyā-pyakiñcitkaratvāt | tasmādapi sārathitvarūpitā buddhiḥ parā , adhyavasāyābhāve manaso’pyaki-

1.4.1

 

ñcitkaratvāt | tasyā api rathitvarūpita ātmā kartṛtvena prādhānyaparaḥ , sarvasya cāsyātmecchāyattatvādatmaiva mahāniti ca viśeṣyate | tasmādapi ratharūpitaṃ śarīraṃ param , tadāyattatvājjīvātmanassakalapuruṣārthasādhanapravṛttī-nām | tasmādapi parassarvāntarātmabhūto’ntaryāmyadhvanaḥ pārabhūtaḥ paramapuruṣaḥ , yathokrasyātmaparyantasya samastasya tatsaṅkalpāyattapravṛttitvāt | sa khalvantaryāmitayopāsanasyāpi nirvartakaḥ | "parāttu tacchaØteḥ " iti hi jīvātmanaḥ kartṛtvaṃ paramapuruṣāyattamiti vakṣyate | vaśīkāryopāsananirvṛttyupāyakāṣṭhābhūtaḥ paramaprāpyaśca sa eva | tadidamucyate

1.4.1

 

" puruṣānna paraṃ kiñcitsā kāṣṭhā sā parā gatiḥ " iti | tathā cāntaryāmibrāhmaṇe " ya ātmani tiṣṭhan " ityā-dibhissarvaṃ

sākṣātkurvan sarvaṃ niyamayatītyukt#ā " nānyo’to’sti draṣṭā " iti niyantrantaraṃ niṣidhyate | bhaga-vadgītāsu ca " adhiṣṭhānaṃ tathā- karttā karaṇaṃ ca pṛthagvidham | vividhā ca pṛthak ceṣṭādaivaṃ caivātra pañcamam " iti | daivamatra puruṣottama eva , " sarvasya cāhaṃ hṛdi sanniviṣṭo mattaḥ smṛtijñānamapohanañca " iti vacanāt | tasya ca vaśīkaraṇaṃ taccharaṇāgatireva | yathāha "īśvarassarvabhūtānāṃ hṛddeśe’rjjuna tiṣṭati | bhrāyaman sarvabhūtāni yantrārūḍhāni māyamā | tameva śaraṇaṃ gaccha " iti | tadevam " ātmānaṃ rathinaṃ viddhi " ityādinā rathyādirūpakavinyastā indri-yādayaḥ "indriyebhayaḥ parā hyarthāḥ ityatra svaśabdaireva pratyabhijñāyante, na ratharūpitaṃ śarīramiti pariśeṣāttadavyakta-śabdenocyata iti niścīyate; ataḥ kāpilatantrasiddhasya pradhānasya prasaṅga eva nāsti | na cātra tattantrasddhiprakri-yāpratyabhijñā "indriyebhyaḥ parā hyarthāḥ" itīndriyebhyo’rthānāṃ śabdādīnāṃ paratvakīrttanāt | na hi śabdādaya indri-yāṇāṃ kāraṇabhūtāstaddarśane | "arthebhyaśca paraṃ manaḥ " ityapi na tattantrasaṅgatam , akāraṇatvādeva ; tathā "buddherā-

1.4.1

 

tmā mahān paraḥ " ityapyasaṅgatam , buddhiśabdena mahattattvasyābhidhānābhyupagamāt | na hi mahato mahān paras-sambhavati | mahata ātmaśabdena viśeṣaṇaṃ ca na saṅgacchate , ato rūpakavinyastānāmeva grahaṇam | darśayati ca tadeva "eṣa sarveṣu bhūteṣu gūḍhātmā na prakāśate | dṛśyate tvagrayayā buddhayā sūkṣmayā sūkṣmadarśibhiḥ " "yacchedvāṅmanasī prājñastadyacchet jñāna ātmani | jñānamātmani mahati niyacchettadyacchecchānta ātmani " iti | ajitabāhyābhya-ntarakaraṇairasya paramapuruṣasya durdarśatvamabhidhāya hayādirūpitānāmindriyādīnāṃ vaśīkāraprakāro’yamucyate |"yacche-dvāṅmanasī " vācaṃ manasi niyacchet - vākpūrvakāṇi karmendriyāṇi jñānendriyāṇi ca manasi niyacchedityarthaḥ |

1.4.1

 

vākchabde dvitīyāyāḥ " supāṃ suluk " iti luk | manasī iti saptamyāśchāndaso dīrghaḥ | " tadyacchet jñāna āt-mani "tanmano buddhau niyacchet | jñānaśabdenātra pūrvoktā buddhirabhidhīyate | "jñāna ātmani " iti vyadhikaraṇe

1.4.1

 

saptamyau | ātmani varttamāne jñāne niyacchedityarthaḥ | "jñānamātmani mahati niyacchet " budiṃ​dha karttari mahatyātmani niyacchet | "tadyacchecchānta ātmani " taṃ karttāraṃ parasmin brahmaṇi sarvāntarayāmiṇi niyacchet | vyatyanena ta-diti napuṃsakaliṅgatā | evambhūtena rathinā vaiṣṇavaṃ padaṃ gantavyamityarthaḥ | 1.4.1

1.4.2

avyaktaśabdena kathaṃ vyaktasya śarīrasyābhidhānam ? tatrāha -

1.4.2 sūkṣmaṃ tu tadarhatvāt || 2 ||

1.4.2

 

bhūtasūkṣmavyākṛtaṃ hyavasthāviśeṣamāpannaṃ śarīraṃ bhavati ; tadavyākṛtamiha śarīrāvasthaṃ avyaktaśabdenocyate | tadarhatvāt - tasyāvyākṛtasya acidvastuna eva vikārāpannasya rathavat puruṣārthasādhanapravṛttyarhatvāt |

1.4.3

 

yadi bhūtasūkṣmamavyākṛtamabhyupagamyate ; kāpilatantrasiddhopādāne kaḥ pradveṣaḥ ? tatrāpi hi bhūtakāraṇamevāvyaktamityucyate ; tatrāha

1.4.3 tadadhīnatvādarthavat || 3 ||

1.4.3

 

paramakāraṇabhūtaparamapuruṣādhīnatvātprayojanavadbhūta sūkṣmam | etaduktambhavati na vanamavvaktaṃ tatpariṇāmaviśeṣāṃśca svarūpeṇa

nābhyupagacchāmaḥ, api tu paramapuruṣaśarīratayā tadātmakatvaviraheṇa | tadātmakatvenaiva hi prakṛtyādayaḥ svaprayojanaṃ sādhayanti ; anyathā svarūpasthitipravṛttibhedāḥ teṣāṃ na syuḥ, tathā’nabhyupagamādeva tantrasiddhaprakriyā

1.4.3

 

nirasanamiti | śrutismṛtyorhi jagadutpattipralayavādeṣu paramapuruṣamahimavādeṣu ca prakṛtivikṛtipuruṣāstadā-tmakāssaṅkītyarnte , yathā " pṛthivyapsu līyate " ityārabhya "tanmātrāṇi bhūtādau līyante | bhūtādirmahati līyate | mahānavyakte līyate | avyaktamakṣare līyate | akṣaraṃ tamasi līyate | tamaḥ pare deva ekībhavatī " tathā " yasya pṛthivī śarīraṃ yasyāpaśśarīraṃ yasya tejaśārīraṃ yasya vāyuśśarīraṃ yasyākāśaḥ śarīraṃ yasyāhaṅkāraḥ śarīraṃ yasya buddhiśārīraṃ yasyāvyaktaṃ śarīraṃ yasyākṣaraṃ śarīraṃ yasya mṛtyuḥ śarīram eṣa sarvabhūtāntarātmā’pahatapāpmā divyo deva eko nārāyaṇaḥ " tathā "bhūmirāpo’nalo vāyuḥ khaṃ mano baddhireva ca | ahaṅkāra itīyaṃ me bhinnā prakṛtiraṣṭadhā | apareyamitastvanyāṃ prakṛtiṃ viddhi me parām | jīvabhūtāṃ mahābāho yayedaṃ dhāryyate jagat | etadyonīni bhūtāni

1.4.3

 

sarvāṇītyupadhāraya | ahaṃ kṛtsnasya jagataḥ prabhavaḥ pralayastathā | mattaḥ parataraṃ nānyat kiñcidasti dhanañjaya | mayi sarvamidaṃ protaṃ sūtre maṇigaṇā iva " iti | " vyaktaṃ viṣṇustathā’vyaktaṃ puruṣaḥ kāla eva ca " iti , "prakṛtiyaryā mayā’’khyātā vyaktāvyaktasvarūpiṇī | puruṣaścāpyubhāvetau līyate paramātmani | paramātmā ca sarveṣāmādhāraḥ parameśvaraḥ | viṣṇunāmā sa vedeṣu vedānteṣu ca gīyate " iti ca |1.4.3

1.4.4 jñeyatvāvacanācca || 4 ||

1.4.4

 

yadi tantrasiddhamihāvyaktamavivakṣiṣyat, tadāsya jñeyatvamavivakṣiṣyata; vyaktāvyaktajñavijñānānmokṣaṃ vadadbhi-tāntrakaiteṣāṃ sarveṣāṃ jñeyatvābhyapagamāt , na cāsya jñeyatmucyate ; ato na tantrasiddhasyeha grahaṇam || 4 ||

1.4.5 vadatīti cenna prajño hi prakaraṇāt || 5 ||

1.4.5

 

aśabdamasparśamarūpamavyayaṃ tathā’tasaṃ nityamagandhavacca yat | anādyanantaṃ mahataḥ paraṃ dhruvaṃ nicāyya taṃ mṛtyumukhātpramucyate " ityavyaktasya jñeyatvamantarameva vadatīṃ śrutiriti cet-tanna , prājñaḥ paramapuruṣa eva hyatra śloke nivā-yyatvena pratipādyate "vijñānasārathiyaryastu manaḥ pragrahavānnaraḥ | so’dhvanaḥ pāramāpnoti tadviṣṇoḥ paramaṃ padam | "eṣa sarveṣu bhūteṣu gūḍhotmā na prakāśate | dṛśyate tvagrayayā budhyā sūkṣmayā sūkṣmadarśibhiḥ " iti prājñasyaiva prakṛtatvāt ; ata eva "puruṣānna paraṃ kiñcit " iti na pañcaviṃśakapuruṣātiriktattvaniṣedhaḥ | tasya ca paramapuruṣasya

aśabdatvādayo dharmāḥ " yattadadreśyamagrāhyam " ityādiśrutiprasiddhāḥ | " mahataḥ param " ityapi "buddherātmā mahān

1.4.5

 

paraḥ " iti pūrvaprakṛtājjīvātmanaḥ paratvamevocyate || 5 ||

1.4.6 trayāṇāmeva caivamupanyāsaḥ praśnaśca || 6 ||

1.4.6

asmin prakaraṇe hyupāyopeyopetṛ#ṛ#ṛṇāṃ trayāṇāmeva caivamupanyāsaḥ -jñeyatvenopanyāsastaviṣayaśca praśno dṛśyate, nānyasyāvyaktādaḥ | tathāhi ; naciketā mumukṣussan mṛtyupradatte varatraye prathamena vareṇātmanaḥ puruṣārthayogyatā-pādinīmātmani pitussumanaskatāṃ pratilabhya dvitīyena vareṇa mokṣopāyabhūtāṃ nāciketāgnividyāṃ vavre , " sa tvamagniṃ svargyamadhyepi mṛtyo prabrūhi taṃ śraddadhānāya mahyam | svargalokā amṛtatvaṃ bhajanta etaddvitīyena vṛṇe vareṇa " iti | svargaśabdena atra paramapuruṣārthalakṣaṇomokṣaḥ abhidhīyate, " amṛtatvaṃ bhajante " iti tatrasthasya jananamaraṇā-

1.4.6

 

bhāvaśravaṇāduttaratra, kṣayiphalakarmanindādarśanācca; "triṇāciketastribhiretya sandhiṃ trikarmakṛttarati janmamṛtyū " iti ca prativacanāt | tṛtīyena vareṇa mokṣasvarūpapraśnadvāreṇopeyasvarūpamupetṛsvarūpamupayābhūta karmmānugṛhītopāsana-svarūpañca pṛṣṭham, "yeyaṃ prate vicikitsā manuṣye astītyeke nāyamastīti caike | etadvidyāmanuśiṣṭastvayā’haṃ varāṇāmeṣa varastṛtīyaḥ " iti | evaṃ mokṣe pṛṣṭe tadupadeśayogyatāṃ parīkṣyopadideśa, "tuṃ dudarśaṃ gūḍhamanupraviṣṭaṃ guhāhitaṃ gahvareṣṭhaṃ purāṇam | adhyātmayogādhigamena devaṃ matvādhīro harṣaśokau jahāti " iti, tadevaṃ sāmānyenopadiṣṭe naci-ketāḥ prītaḥ san devaṃ matvā" ityupāsyatayā nirdiṣṭhasya prāptabhūtasya devasya "adhyātmayogādhigamena " iti vedita-vyatayā nirdiṣṭasya praptuḥ pratyagātmanaśca "matvā dhīro harṣaśokau jahāti " iti nirdiṣṭasya brahmopāsanasya ca svarū-pavirodhanāya punaḥ papraccha "anyatra dharmādanyatrādharmādanyatrāsmātkṛtākṛtāt | anyatra bhūtādbhavyācca yattatpaśyasi

1.4.6

 

tadvada " iti | evaṃ sakaletarātītānāgatavarttamānasādhyasādhanasādhakavilakṣaṇe traye pṛṣṭe | prathamaṃ praṇavaṃ praśasya tadvācyaṃ prāpyasvarūpaṃ , tadantargatañca praptṛsvarūpaṃ, vācakarūpaṃ copāyaṃ punarapi sāmānyena khyāpayan praṇavaṃ tāvadupadideśa "sarve vedā yatpadamāmananti tapāsi sarvāṇi ca yadvadanti | yadicchanto brahmacaryyaṃ caranti tatte

1.4.6

 

padaṃ saṅgraheṇa bravīmyomityetat " iti | evamupadiśya punarapi praṇavaṃ praśasya prathamaṃ tāvat prāptuḥ pratyagātmanaḥ svarūpamāha "na jāyate mriyate vā vipaścit " ityādinā | prāpyasya parasya brahmaṇo viṣṇoḥ svarūpam " aṇo-raṇīyān " ityādinā "ka itthā veda yatra saḥ" ityantenopadiśanmadhye "nāyamātmā pravacanena labhyo na medhayā na bahunā śrutena " ityādinopāyabhūtasyopāsanasya bhaktirūpatāmapyāha | "ṛtaṃ pibantau " iti copāsyasyopāsakena sahāvasthānātsūpāsatāmuktavā "ātmānaṃ rathinaṃ viddhi " ityādinā "durgaṃ pathastatkavayo vadanti " ityantenopā-sanaprakāramupāsīnasya ca vaiṣṇavaparamapadaprāptimabhidhāya "aśabdamasparśam " ityādinopasaṃhṛtam ; atastrayāṇāmeva

1.4.6

atra jñeyatvenopanyāsaḥ praśnaśca , tasmānneha tāntrikasyāvyaktasya grahaṇam || 6 ||

1.4.7 mahadvacca || 7 ||

1.4.7

 

yathā "buddherātmā mahān paraḥ" ityatrātmaśabdasāmānādhikaraṇyānna tantrasiddhaṃ mahattattvaṃ gṛhyate ; evamavyakra-mapyātmanaḥ paratvenābhidhānānna kāpilatantrasiddhaṃ gṛhyata iti sthitam ||

1.4.8 camasavadaviśeṣāt || 8 ||

1.4.8

 

atrāpi tantrasiddhaprakriyā nirasyate, na brahmātmakānāṃ prakṛtimahadahaṅkārādīnāṃ srūpam, śrutismṛtībhyāṃ brahmātmakānāṃ teṣāṃ pratipādanāt | yathā ātharvaṇikā adhīyate-"vikārajananīmajñāmaṣṭharūpāmajāṃ dhruvām | dhyāyate’dhyāsitā tena tanyate preryate punaḥ | sūyate puruṣārthaṃ ca tenaivādhiṣṭhitā jagat | gauranādyantavatī sā janitrī bhūtabhāvinī | sitasitā ca raktā ca sarvakāmadughā vibhoḥ | pibantyenāmaviṣamāmavijñātāḥ kumārakāḥ |

1.4.8

 

ekastu pibate devassvacchando’travaśānugām | dhyānakriyābhyāṃ bhagavān bhuṅkt#e’sau prasabhaṃ vibhuḥ | sarvasādhāraṇīṃ

dogdhrīṃ pīḍyamānāntu yajvabhiḥ" | caturviṃśatisaṅkhayākamavyaktaṃ vyaktamucyate " iti | atra prakṛtyādīnāṃ svarūpa-mabhihitam | yadātmakāścaite prakṛtyādayaḥ, sa paramapuruṣo’pi "taṃ ṣaḍ#ivaṃśakamityāhuḥ | saptaviṃśamathāpare | puruṣaṃ nirguṇaṃ sāṅkhayamatharvaśiraso vidu"riti pratipādyate, apare cātharvaṇikāḥ "aṣṭau prakṛtayaḥ ṣoḍaśa vikārā" itya-dhīyate; śvetāśvatarāścaivaṃ prakṛtipuruṣeśvarasvarūpamāmananti "saṃyuktametat kṣaramakṣaraṃ ca vyaktāvyaktaṃ bharate viśvamīśaḥ| anīśaścā’nyo vadhyate bhoktṛbhāvāt | jñātvā devaṃ mucyate sarvapāśaiḥ" jñājñau dvāvajāvīśanīśāvajā hyekā bhoktṛ-bhogārthayuktā | anantaścātmā viśvarūpo hyakarttā | trayaṃ yadā vindate brahma caitat " "kṣaraṃ pradhānamamṛtākṣaraṃ haraḥ kṣarā-tmānāvīśate deva ekaḥ | tasyābhidhyānādyojanāttatprabhāvādbhūyaścānte viśvamāyānivṛtti"riti | tathā "chandāṃsi pajñāḥ ṛtavo vratāni | bhūtaṃ bhavyaṃ yacca devā vadanti" "asmānmāyī sṛjate viśvametattasmiṃścānyo māyayā sanni-ruddhaḥ "māyāṃ tu prakṛtiṃ vidyānmāyinantu maheśvaram | tasyāvayava bhūtaistu vyāptaṃ sarvamidaṃ jagat" iti tathottaratrā’pi

"pradhānakṣetrajñapatirguṇeśaḥ saṃsāramokṣasthitibandhaheturi"ti | smatirapi "prakṛtiṃ puruṣaṃ caiva vidhdyānādi ubhāvapi |

1.4.8

 

vikārāṃśca guṇāṃścaiva viddhi prakṛtisambhavān | kāryyakāraṇakarttṛtve hetuḥ prakṛtirucyate | puruṣassukhaduḥkhānāmbho-ktṛtvaṃ heturucyate | puruṣaḥ prakṛtistho’pi bhuṅkate prakṛtijānguṇān | kāraṇaṃ guṇasaṅgo’sya sadasadyonijanmasu | sattvaṃ rajastama iti guṇāḥ prakṛtisambhavāḥ | nibadhnanti mahābāho | dehe dehinamavyayam | tathā "sarvabhūtāni kaunteya prakṛtiṃ yānti māmikām | kalpakṣaye punastāni kalpādau visṛjāmyaham | prakṛtiṃ svāmavaṣṭabhya visṛ-jāmi punaḥ punaḥ | bhūtagrāmamimaṃ kṛtsnamavaśaṃ prakṛtervaśāt | mayā’dhyakṣeṇa prakṛtissūyate sacarācaram | hetunā’nena kaunteya ! jagaddhiparivarttane " iti | tasmādabrahmāmātvakatvena kāpilatantrasiddhāḥ prakṛtyādayo nirasyante, śvetā-śvataropaniṣadi śrūyate "ajāmekāṃ lohitaśulkakṛṣṇāṃ bahvīḥ prajāḥ sṛjamānāṃ sarūpāḥ | ajo hyeko juṣamāṇo-’nuśete jahātyenābhbhuktabhogāmajo’nyaḥ" iti, tatra sandehaḥ kimāsminmantre kevalātantrasiddhā prakṛtirabhidhīyate? uta brahmātmikā ? iti | kiṃ yuktaṃ ? kevaleti, kutaḥ ajāmekāmityasyāḥ prakṛterakāryyatavaśravaṇāt "bahvīḥ prajāḥ

1.4.8

 

sṛjamānaṃ sarūpāḥ" iti svātantr#eṇa sarūpāṇāṃ bahvīnāṃ prajānāṃ straṣṭṭatvaśravaṇācceti - evamprapte’bhidhīyate - chamasavadaviśeṣāt | na jāyata ityajetyajātvamātrapratipādanāt tantrasiddhābrahmātmakājāgrahaṇe viśeṣāpratīteḥ camasavat yathā "arvāgbilaścamasa ūdrdhvabudhna " ityasminmantre camasasya bhakṣaṇasādhanatvamātraṃ camasaśabdena pratīyata iti na tāvanmātreṇa camasaviśeṣapratītiḥ yaugikaśabdānāmarthaprakaraṇādibhirvinā’rthaviśeṣaniścayā-yogāt ; tatra "yathedantacchira eṣa hyarvāgbilaśramasa ūdrdhvabudhna " ityādinā vākyaśeṣeṇa śirasaścamasatva-

niścayaḥ, tathā atrā’pyarthaprakaraṇādibhirevājā nirṇetavvā; na cā’tra tantrasiddhājāgrahaṇahetavo’rthaprakaraṇādayo

1.4.8

 

dṛśyante, nacāsyāḥ svātantr#eṇa sraṣṭṛtvaṃ ratīyate, "bahvīḥ prajāḥ sṛjamānām" iti sraṣṭatvamātrapratītiḥ, ato’nena mantreṇa nābrahmātmikājā’bhidhīyate || 8 || brahmātmakājāgrahaṇa eva viśeṣato heturastītyāha -

1.4.9 jyotirupakramā tu tathā hyadhīyata eke || 9 ||

1.4.9

 

tuśabdo’vadhāraṇārthaḥ, jyotirupakramaivaiṣā’jā, jyotibarrahma "tandevājyodiṣāṃjyotiḥ" "atha yadataḥ parā divo jyotirdīpyate" ityādiśrutiprasiddheḥ | jyotirupakramā brahmakāraṇiketyarthaḥ, tathā’hyadhīyata ekehīti hetau, yasmādasyā ajāyā brahmakāraṇakatvamekeśākhinastaittirīyā adhīyate - " aṇoraṇīyānmahato mahīyānātmā guhāyāṃ nihito’sya jantoḥ" iti hṛdayaguhāyāmupāsyatvena sannihitaṃ bahmābhidhāya "sapta prāṇāḥ prabhavanti tasmāt" ityādinā sarveṣāṃ lokānāṃ brahmādīnāñca tata utpattimabhidhāya sarvakāraṇībhūtā’jā tata utpannābhi-dhīyate" "ajāmekāṃ lohitaśuklakṛṣṇāṃ bahvīṃ prajāṃ janayantīṃ sarūpām | ajo hyeko juṣamāṇo’nuśete

1.4.9

 

jahātyenāmbhuktabhogāmajyo’nya" iti | sarvasya tadyvatiriktasya vastujātasya tata utpattyā tadātmakatvopadeśe prakriyamāṇe’bhidhīyamānatvātprāṇasamudraparvatādivadeṣā’pyajā bahvīnāṃ sarūpaṇāṃ prajānāṃ sraṣṭrī karmavaśyenā’’-tmanā bhujyamānā’nyena viduṣā’’tmanā tyajyamānā ca brahmaṇa utpannā brahmātmikā’vagantavyetyarthaḥ | ato vākyaśeṣāccamasaviśeṣavacchākhāntarīyādetatsarūpātpratyabhijñāyamānārthādvākyānniyamitā’jā brahmātmiketi niścīyate | ihā’pi prakaraṇopakrame "kiṃ kāraṇaṃ brahme"tyārambha "te dhyānayogānugatā apaśyandevātmaśakiṃ​ta svaguṇairnigūḍhām " iti parabrahmaśaktirūpāyā ajāyā avagateḥ, uyariṣṭācca "asmānmāyī sṛjate viśvametatta-smiṃścānyo māyayo sanniruddhaḥ" "māyāntu prakṛtiṃ vidyānmāyinantu maheśvaram" "yo yoniryonimadhitiṣṭhatyeka"

1.4.10

 

iti ca tasyā eva pratīternāsminmantre tantrasiddhasvatantraprakṛtipratipattigandhaḥ || kathaṃ tarhi jyotirupakramāyā lohitaśuklakṛṣṇarūpāyā asyāḥ prakṛterajātvam ? ājāyā vā kathaṃ jyotirupakramātvam ? ityatrāha -

1.4.10 kalpanopadeśācca madhvādivadavirodhaḥ || 10 ||

1.4.10

 

prasaktāśaṅkānivṛttyarthaścaśabdaḥ, asyāḥ prakṛterajātvaṃ jyotirupakramātvañca na virudhyate | kutaḥ ? kalpanopadeśāt, kalpanaṃ klṛptiḥ sṛṣṭiḥ, jagatsṛṣṭayupadeśādityarthaḥ | yathā "sūryyācandramasau dhātā yathāpūrvamakalpayat" iti kalpanaṃ sṛṣṭiḥ, atrāpi "asmanmāyī sṛjate viśvameta"diti jagatsṛṣṭirupadiśyate | svenāvi bhaktadasmātsūkṣmāvasthātkā-raṇānmāyī sarveśvaraḥ sarvaṃ jagatsṛjatītyarthaḥ | anena kalpanopadeśenāsyāḥ prakṛteḥ kāryakāraṇarūpeṇāvasthādvayā-nvayo’vagamyate, sā hi pralayavelāyāṃ brahmatāpannā avibhaktanāmarūpā sūkṣmarūpeṇā’vatiṣṭhate | sṛṣṭivelāyāṃ

1.4.10

 

tūdbhūtasattvādiguṇā vibhaktanāmarūpāvyaktādiśabdavācyā tejobannādirūpeṇa ca pariṇatā lohitaśuklakṛṣṇākārā cāvatiṣṭhate | ataḥ kāraṇāvasthā’jā, kāryyāvasthā ca jyotirupakrameti na virodhaḥ | madhvādivat yatheśvareṇā-dityasya kāraṇāvasthāyāmekasyaivāvasthitasya kāryyāvasthāyām ṛgyajussāmāthavarpratipādyakarmaniṣpādyarasā-śrayatayā vasvādidevatābhogyatvāya madhutvakalpanamudayāstamayakalpanañacca na virudhyate | taduktaṃ madhuvidyāyām "asau vā ādityo devamadhu " ityārabhya atha "tata ūrdhva udetya naivodetā nāstametyekala eva madhye sthāte "-tyantena ekalaḥ ekasvabhāvaḥ, ato’nena māntreṇa brahmātmikā’jaivā’bhidhīyate, na kāpilatantrasiddheti siddham | anye tvasminmantre tejobannalakṣaṇā’jaikābhidhīyata iti bruvate, te praṣṭavyāḥ - kiṃ tejobannānyeva tejobannā-tmikājaikā ? uta tejobannarūpaṃ brahmaiva ? kiṃ vā- tejobannākāraṇabhūtā kāciditi | prathame kalpe tejobannānā-manekatvādajāmekāmiti virudhyate, na ca vācyantejobannānāmanekatve’pi trivṛtkaraṇenaikatāpattiriti |

1.4.10

 

trivṛtkaraṇe’pi bahutānapagamāt, "imāstisro devatāḥ " "tāsāṃ trivṛtaṃ trivṛtamaikaikāṅkaravāṇī"ti pratyekaṃ trivṛ-tkaraṇopadeśāt | dvitīyaḥ kalpo vikalpyaḥ,- kintejobannarūpeṇa vikṛtaṃ brahmaivājaikā ? kiṃ vā svarūpeṇā-vasthitamavikṛtamiti | prathamaḥ kalpo bahutvānapāyādeva nirastaḥ | dvitīye’pi lohitaśuklakṛṣṇāmiti virudhyate | svarūpeṇāvasthitaṃ brahma tejobannalakṣaṇamiti vaktumapi na śakyate, tṛtīye kalpe’pyajāśabdena tejobannāni nirdiśya taistatkāraṇāvasthopasthāpanīyetyāstheyam | tato varamajāśabdena | tejobannakāraṇāvasthāyāḥ śrutiprasi-ddhāyā evābhidhānam ,yatpunarasyāḥ prakṛterajāśabdena chāgatvaparikalpanamupadiśyata iti tadapyasaṅgatam , niṣprayo-

1.4.10

 

janatvāt yathā "ātmānaṃ rathinaṃ viddhī"tyādiṣu brahmaprāptyupāyatākhyāpanāya śarīrādiṣu rathādirūpaṇaṃ kriyate, yathā cāditye vasvādīnābhbhogyatvakhyāpanāya madhutvakalpanaṃ kriyate, tadgadasyāmprakṛtau cchāgatvaparikalpanaṃ kvopayujyate, na kevalamupayogābhāva eva virodhaśca | kṛtsnajagatkāraṇabhūtāyāssvasminnanādikālasambaddhānāṃ sarveṣāmeva cetanānāṃ nikhilasukhaduḥkhopabhogāpavargasādhanabhūtāyāḥ acetanāyāḥ atyalpaprajāsagrakarāgantuka-saṅgamacetanaviśeṣaikarūpatyalpa prayojanasādhanasvaparityāgāhetu bhūtasvasambandhiparityāgasamatharcetanaviśeṣa-rūpacchāgasvabhāvakhyāpanāya tadrūpatvakalpanaṃ viruddhameva | "ajāmekām " "ajo hyekaḥ " "ajo’nya " itya-trājāśabdasya virūpārthakalpanañca na śobhanam | sarvatra cchāgatvaṃ parikalpyata iti cet "jahātyenāmbhuktabho-gāmajo’nya " iti viduṣa ātyantikaprakṛtiparityāgarṅkuvato’nena vā’nyena vāpunarapi sambandhayogayacchā-gatvaparikalpanamatyantaviruddham || camasādhikaraṇaṃ samāptam ||

1.4.11 na saṃkhyopasaṅgrahādapi nānābhāvādatirekācca || 11 ||

1.4.11

 

vājasaneyinassamāmananti "yasmin pañca pañcajanā ākāśaśca pratiṣṭhitaḥ | tame-vanmanya ātmānaṃ vidvān brahmāmṛto’mṛtam " iti | kimayaṃ mantraḥ kāpilatantrasiddhatattvapratipādanaparaḥ ? uta neti sandihyate | kiṃ yuktama? tantrasiddhatattvapratipādanapara iti | kutaḥ ? pañcaśabdaviśeṣitātpañcajanaśabdā

1.4.11

 

tpañcaviṃśatitattvapratīteḥ | etaduktambhavati pañcajanā iti samāsaḥ samāhāraviṣayaḥ | pañcajanāḥ-pañcānāṃ janānāṃ samūhāḥ pañcajanāḥ, pañcapūlya itivat |pañcajanā iti liṅgavyatyayaśchāndasaḥ | te ca samūhāḥ katītyapekṣāyāṃ

1.4.11

 

pañcajanaśabdaviśeṣaṇena prathamena pañcaśabdena samūhāḥ pañceti pratīyante yathā pañca pañcapūlya iti | ataḥ "pañca pañcajanāḥ" iti pañcaviṃśatipadārthāvagatau te katama ityapekṣāyām mokṣādhikārānmumukṣubhirjñātavyatayā smṛti-prasiddhāḥ prakṛtyādaya eva jñāyante | "mūlaprakṛtiravikṛtirmahadādyāḥ prakṛtivikṛtayaḥ sapta | ṣoḍaśakaśca vikāro na prakṛtirna vikṛtiḥ puruṣaḥ" iti hi kāpilānāṃ prasiddhiḥ, atastantrasiddhatattvapratipādanaparaḥ |iti prāpte pracakṣmahe, nasaṅkhayopasaṅgrahādapī"ti | "pañca pañcajanā" iti pañcaviṃśatitatvasaṅkhayopasaṅgrahādapi na tantrasiddhatattvapratītiḥ kutaḥ? nānābhāvāt- eṣāṃ pañcasaṅkhayaviśeṣitānāṃ pañcajanānāṃ tantrasiddhebhyastattvebhyaḥ pṛthagbhāvāt | "yasmi-npañcapañcajanā ākāśaśca pratiṣṭhita " ityeteṣāṃ yacchabdanirdiṣṭabrahmāśrayatayā brahmātvakatvaṃ hi pratīyate; " tamevaṃ

1.4.11

 

manya ātmānaṃ vidvānbrahmāmṛto’mṛta "mityatra tamiti parāmarśena yacchabdanirdiṣṭaṃ brahmetyavagamyate | atastebhyaḥ pṛthagbhūtāḥ "pañca pañcajanā" iti na tantrasiddhā ete | atirekāñca, tantrasiddhebhyastattvebhyo’tra tattvāreko’pi bhavati yacchabdanirdiṣṭa ātmā ākāśaśca’trātiricyete | ataḥ "taṃ ṣaḍ#ivaṃśakamityāhuḥ saptaviṃśamathāpara " iti śrutiprasiddhasarvatattvāśrayabhūtaḥ sarveśvareśvaraḥ paramapuruṣo’trābhidhīyate | na saṅkhayopasaṅgrahādapītyapiśabdasya "pañca pañcajanā" ityatra pañcaviṃśatitatvapratipattireva na sambhavatītyabhiprāyaḥ | kathaṃ pañcabhirārabdhasamūhapañcakāsambhavāt; nahi tantrasiddhatatveṣu pañcasu pañcasvanugatantattatasaṅkhayāniveśanimittaṃ jātyādyasti, na ca vācyaṃ pañca karmendri-yāṇi pañca jñānendriyāṇi pañca mahābhūtāni pañca tanmātrāṇyavaśiṣṭāni pañca -ityavāntarasaṅkhayāniveśanimitta-mastyeveti, ākāśasya pṛthaṅ#inardeśena pañcabhirārabdhamahābhūtasamūhāsiddheḥ, ataḥ pañcajā ityayaṃ samāso na samāhāraviṣayaḥ, ayantu "diksaṅkhaye saṃjñāyā"miti saṃjñāviśeṣaviṣayaḥ, anyathā pañcajanā iti liṅgavyatyayaśca | pañcajanā nāma kecitsanti te ca pañcasaṅkhayayā viśeṣyante - pañca pañcajanā iti, sapta saptarṣaya itivat || 11 ||

1.4.12

 

na syāditi bhāvaḥ; ke punastu pañca pañcajanā ityatrāha -

1.4.12 prāṇādayo vākyaśeṣāt || 12 ||

1.4.12

 

"prāṇasya prāṇamuta cakṣuśracakṣuḥ śrotrasya śrotramamnasyānnamanaso mano ye viduḥ " iti vākyaśeṣāt brahmāśrayāḥ

1.4.13

 

prāṇādaya eva pañca pañcajanā iti vijñāyante ||12|| atha syātkāṇvānāṃ mādhyandinānāñca "yasminpañca pañca-janā" ityayaṃ mantraḥ samānaḥ, "prāṇasya prāṇa "mityādivākyaśeṣe kāṇvānāmannasya pāṭho na vidyate, teṣāṃ pañca pañcajanāḥ prāṇādaya iti na śakyaṃ vaktumiti, atrottaram -

1.4.13 jyotiṣaikeṣāmasatyanne || 13 ||

1.4.13

 

ekeṣāṃ kāṇvānāṃ pāṭhe asatyanne jyotiṣā pañcajanā indriyāṇīti vijñāyante; teṣāṃ vākyaśeṣaḥ pradarśanārthaḥ |

1.4.13

 

etaduktambhavati "yasmin pañca pañcajanā " ityasmāt pūrvasminmantre "taṃ devā jyotiṣāṃ jyotirāyurhopāsate -’mṛtam " iti | jyotiṣāṃ jyotiṣṭvena brahmaṇyabhidhīyamāne brahmādhīnasvakāryāṇi kānicijjyotīpi pratipannāni; tāni ca viṣayāṇāṃ prakāśakānīndriyāṇīti "yasminpañca pañcajanā " ityanirddhāritaviśeṣanirdeśenāvagamyanta iti | prāṇasyeti prāṇaśabdena sparśendriyaṅgṛhdate | vāyusambandhitvātsparśendriyasya mukhyaprāṇasya jyotiśśabdena pradarśanāyogāt | cakṣuṣa iti cakṣurindriyam , śrotrasyeti śrotrendriyam , annasyeti ghrāṇarasanayoḥ tantreṇopādānam

1.4.13

 

annaśabdoditapṛthivīsambandhitvāt ghrāṇendriyamanena gṛhyate | adyate’nenetyannamiti rasanendriyamapi gṛhyate , manasa iti manaḥ, ghrāṇarasanayostantreṇopādanamiti pañcatvamapyaviruddham prakāśakāni manaḥ paryyantānīndriyāṇi pañcajanaśabdanirdiṣṭāni, tadavirodhāya ghrāṇarasanayostanatreṇopādānam | tadevaṃ "yasminpañca pañcajanā ākāśaśca pratiṣṭhita " iti pañcajanaśabdanirdiṣṭānīndriyāṇi ākāśaśabdapradarśitāni mahābhūtāni ca brahmaṇi pratiṣṭhitānīti

1.4.13

 

sarvatatvānāṃ brahmāśrayatvapratipādanānna tantrasiddhapañcaviṃśatitatvaprasaṅgaḥ | ataḥ sarvatra vedānte saṅkhayopasaṅgrahe tadabhāve vā na kāpilatantrasiddhatatvapratītirastīti sthitam | || saṅkhayopasaṅgrahādhikaraṇaṃ samāptam ||

1.4.14 kāraṇatvena cākāśādiṣu yathā vyapadiṣṭokteḥ || 14 ||

1.4.14

 

punaḥ pradhānakāraṇavādī pratyavatiṣṭhate na vedānteṣvekasmātsṛṣṭirāmnāyata iti jagato

1.4.14

 

brahmaikakāraṇatvaṃ na yujyate | tathāhi "sadeva somyedamagra āsī"diti satpūrvikā sṛṣṭirāmnāyate | "asadvā idamagra āsīt " ityasatpūrvikā ca | anyatra "asadevedamagra āsīttatsadāsīttatsamabhavat " iti ca | ato vedānteṣu sṛṣṭuravyasasthiterjjagato brahmaikakāraṇatvaṃ na niścetuṃ śakyam ;pratyuta pradhānakāraṇatvameva niścetuṃ śakyate "taddhedaṃ tarhyavyākṛtamāsīt " ityavyākṛte pradhāne jagataḥ pralayamabhidhāya "tannāmarūpābhyāṃ vyākriyate " ityavyākṛtādeva jagataḥ sṛṣṭiścābhidhīyate | avyākṛtaṃ hyavyaktam , nāmarūpābhyāṃ na vyākriyate na vyajyata ityarthaḥ, avyaktaṃ pradhā-nameva | asya ca svarūpaniyatvena pariṇāmāśrayatvena ca jagatkāraṇavādivākyagatau sadasacchabdau brahmaṇīvāsminna virotsyete | evamavyākṛtakāraṇatve niścite sati īkṣaṇādayaḥ kāraṇagatāḥ sṛṣṭayaunmukhyābhiprāyeṇa yojayitavyāḥ| brahmātmaśabdāvapi bṛhattvavyāpitvābhyāṃ pradhāna eva varttete, ataḥ smṛtinyāyaprasiddhaṃ pradhānameva jagatkāraṇaṃ

1.4.14

 

vedāntavākyaiḥ pratipādyate - iti prāpte pracakṣmahe- kāraṇatvena cākādiṣu yathāvyapadiṣṭokteḥ | caśabdastu śabdārthe; savarjñāta sarveśvarātsatyasaṅkalapānnirastanikhiladoṣagandhāt parasmādbrahmaṇa eva jagadutpadyata iti niścetuṃ śakyate | kutaḥ ? ākāśādiṣu kāraṇatvena yathāvyapadiṣṭasyokteḥ - sarvajñatvādiviśiṣṭatvena "janmāddasya yata "ityevamādiṣu

1.4.14

 

pratipāditaṃ brahma yathāvyapadiṣṭamityucyate, tasyaikasyaiva ākāśādiṣu kāraṇatvenokteḥ | "tasmādvā etasmādātmana ākāśaḥ sambhūtaḥ " "tattejo’sṛcata " ityādiṣu sarvajñaṃ brahmaiva kāraṇatvenocyate | tathā hi "satyaṃ jñānamanantaṃ brahma " "so’śnute sarvākāmānsaha brahmaṇā vipaścitā " iti prakṛtaṃ vipaścideva brahma, "tasmādvā etasmā "diti parāmṛśyate | tathā "tadaikṣata bahu syām " itinirdiṣṭaṃ sarvajñaṃ bahmaiva "tattejo’sṛjata " iti parāmṛśyate | evaṃ sarvatra sṛṣṭivākyeṣu draṣṭavyam , ato brahmaikakāraṇaṃ jagaditi niścīyate | nanu "asadvā sadamagra āsīt " ityasadeva

1.4.15

 

kāraṇatvena vyapadiśyate, tatkathamiva sarvajñasya satyasaṅkalpasya brahmaṇa eva kāraṇatvaṃ niścīyata ityata āha -

1.4.15 samākarṣāt || 15 ||

1.4.15

 

"asadvā idamagra āsīt " ityatrāpi vipaścitānandamayaṃ satyasaṅkalpaṃ brahmaiva samākṛṣyate, kathaṃ "tasmādvā eta-smādvijñānamayādanyā’ntara ātmānandamayaḥ" so’kāmayata "bahu syāṃ prajāyeye"ti | "idaṃ sarvamasṛjata yadidaṃ " kiñca tatsṛṣṭvā tadevāpranuviśat tadanupraviśya sacca tyaccā’bhavat " ityādinā brāhmaṇenānandamayaṃ brahma satyasaṅkalpaṃ sarvasya sraṣṭṭa sarvānupraveśena sarvātmabhutamabhidhāya "tadapyeṣa śloko bhavatī "tyuktasvārthasya sarvasya sākṣitvenodā-hṛto’yaṃ ślokaḥ, "asadvā idamagra āsīt " iti | tathottaratra "bhīṣāsmādvātaḥ pavate" ityādinā tadeva brahma samākṛṣya sarvasya praśāsitṛtvaniratiśayānandatvādayo’bhidhīyante, ato’yammantrastadviṣaya eva | tadānīṃ nāmarūpavibhāgābhāvena tatsambandhitayastitvābhāvādbrahmaivāsacchabdenocyate "asadevedamagra āsīt " ityatrāpya-

1.4.15

 

yameva nirvāhaḥ | yaduktaṃ "taddhedaṃ tarhyavyākṛtamāsīt " iti pradhānameva jagatkāraṇatvenā’bhidhīyata iti;netyucyate, tatrāpyavyākṛtaśabdenāvyākṛtaśarīraṃ brahmaivābhidhīyate, "sa eṣa iha praviṣṭa ānakhāgrebhyaḥ paśyaṃścakṣuḥśrṛṇvan śrotraṃ manvāno mana ātmetyevopāsīta " ityatra "sa eṣaḥ " iti tacchabdenāvyākṛtaśabdanirdiṣṭasyāntaḥ praviśya praśā-sitṛtvenānukarṣāt "tatsṛṣṭvā tadevānupraviśat " "anena jīvenātmanā’nupraviśya nāmarūpe vyākaravāṇi " iti sraṣṭuḥ sarvajñasya parasya brahmaṇaḥ kāryānupraveśanāmarūpavyākaraṇaprasiddheśca | "antaḥpraviṣṭaḥ śāstā janānāṃ sarvātmā" iti niyamanārthatvādanupraveśasya pradhānasyācetanasyaivaṃrūpo’nupraveśo na sambhavati; ataḥ avyākṛtam avyākṛ-taśarīraṃ brahma "tannāmarūpābhyāṃ vyākriyata " iti tadevāvibhaktanāmarūpaṃ brahma sarvajñaṃ satyasaṅkalpaṃ svenaiva vibha-ktanāmarūpaṃ svayameva vyākriyata ityucyate | evañca satīkṣaṇādayo mukhyā eva bhavanti | brahmātmaśabdāvapi

1.4.15

 

niratiśayabṛhattvaniyamanārthavyāpitvābhāvena pradhāne na kathañcidupapadyate , ato brahmaikakāraṇaṃ jagaditi sthitam | kāraṇatvādhikaraṇaṃ samāptam ||

1.4.16 jagadvācitvāt || 16 ||

1.4.16

 

punarapi sāṅkhayaḥ pratyavatiṣṭhate - yadyapi vedāntavākyāni cetanaṃ jagatkāraṇatvena prati-pādayanti, tathāpi tantrasiddhapradhānapuruṣātiriktaṃ vastu jagatkāraṇaṃ vedyatayā na tebhyaḥ pratīyate | tathā hi bhoktā-rameva puruṣaṃ kāraṇaṃ vedyatayā’dhīyate kauṣītakinobālākyajātaśatrusaṃvāde "brahma te bruvāṇī " ityupakramya "yo vai

1.4.16

 

yaḥ kāraṇabhūtaḥ, etatkāraṇabhāvahetubhūtaṃ puṇyāpuṇyalakṣaṇaṃ ca karma yasya sa vai veditavyaḥ tatsvarūpaṃ prakṛterviviktaṃ veditavyamiti | tathottaratra "tau ha suptaṃ puruṣamājagmatuḥ taṃ yaṣṭinā cikṣepa" iti suptapuruṣāgamanayaṣṭighātotthāpa-nādīni ca bhoktṛpratipādana eva liṅgāni | tathopariṣṭādapi bhoktaiva pratipādyate "tadyathā śreṣṭhī sverbhuṅkate yathā vā svāḥ śreṣṭhinaṃ bhujantyevamevaiṣa prajñātmaitairātmabhirbhuṅkate evamevaita ātmana enaṃ bhu#uñjanti " iti | tathā kvaiṣa etadbālāke puruṣo’śayiṣṭa kva vā etadabhūtkuta etadāgāta " iti pṛṣṭamarthamajānate tasmai svayamevājātaśatruruvāca "hitā nāma nāḍyastāsu tadā bhavati yadā suptaḥ svapnaṃ na kathañcana paśyatyathāsminprāṇa evaikadhā bhavati tadainaṃ vāk sarvairnā-mabhiḥ sahāpyeti manassarvairdhyānaissahāpyeti sa yadā pratibudhyate yathā’gnerjvalataḥ sarvā diśo visphuliṅgā vipra-tiṣṭherannevamevaitasmādātmanaḥ prāṇā yathāyatanaṃ vipratiṣṭhante prāṇebhyo devā devebhyo lokāḥ" iti suṣuptyādhāratayā svapnasuṣuptijāgaritāvasthāsu varttamānaṃ vāgādikaraṇāpyayodgamasthānamenameva jīvātmānam "athāsmin prāṇa evaikadhā bhavati" ityuktavān | asmin -jīvātmani | prāṇabhṛttvanibandhano’yaṃ prāṇaśabdaḥ "sa yadā pratibudhyate"

1.4.16

 

iti prāṇaśabdanirdiṣṭasya prabodhaśravaṇāt mukhyapramāṇasyeśvarasya ca suṣuptiprabodhayorasambhavāt | athavā "asmin prāṇe " iti vyadhikaraṇe saptamyau; asminnātmani varttamāne prāṇa evaikadhā bhavati vāgādikaraṇagrāma iti prāṇa-śabdasya mukhyaprāṇaparatve’pi jīva evāsmin prakaraṇe pratipādyate, svataḥ prāṇasya jīvopakaraṇatvāt; ato vaktavyatayopakrāntaṃ brahma puruṣa eveti tadyvatirikteśvarāsiddhiḥ | kāraṇagatāścekṣaṇādayaścetanadharmmā asminnevopa-padyanta ityetadadhiṣṭhitaṃ pradhānameva jagatkāraṇam || iti prāpte pracakṣmahe -jagadvācitvāt | atra puṇyāpaṇyaparavaśaḥ

1.4.16

 

kṣudraḥ kṣetrajñaḥ svasmin prakṛtidharmādhyāsena tatpariṇāmahetubhūtaḥ puruṣo nābhidhīyate, api tu nirastasamastā-vidyādidoṣagandho’navadhikātiśayāsaṅkhayeyakalyāṇaguṇagaṇanidhiḥ nikhilajagadekakāraṇabhūtaḥ puruṣottamo’-bhidhīyate | kutaḥ ? "yasya vaitatkarma" ityatraitacchabdānvitasya karmaśabdasya paramapuruṣakāyarbhūtajagadvācitvāt | etacchabdo hyarthaprakaraṇādibhirasaṅkucitavṛttiviśeṣeṇa pratyakṣādipramāṇopasthāpitanikhilacidacinmiśrajagadviṣayaḥ| na ca puṇyāpuṇyalakṣaṇaṃ karmātra karmaśabdābhidheyaṃ "brahma te bruvāṇi " ityupakramya brahmatvena bālākinā nirdiṣṭā

1.4.16

 

nāmādityamaṇḍalādyadhikaraṇānāṃ puruṣāṇāmabrahmatvena "mṛṣā vai khalu mā saṃvādayiṣṭāḥ" iti tamabrahmavādinamapodya tenāviditabrahmajñāpanāyājātaśatruṇedaṃ vākyamavatāritaṃ "yo vai bālāke" ityādi | puṇyāpuṇyalakṣaṇakarmasamba-ndhina ādityādyadhikaraṇāstatsajātīyāśca puruṣāstenaiva viditā iti tadaviditapuruṣaviśeṣajñāpanaparo’yaṃ karma-śabdo na puṇyāpuṇyamātravācī, kriyāmātravācī vā; api tu kṛtsnasya jagataḥ kāryatvavācī | evameva khalva-vidito’rtha upadiṣṭo bhavati | puruṣasya karmasambandhopalakṣitasvābhāvikasvarūpasyājñātasya veditavyatvopadeśe ca lakṣaṇā, karmasambandhamātrasyaiva veditavyasvarūpalakṣaṇatvādyasya karma sa veditavya ityetāvataiva tatsiddheḥ, "yasya vaitatkarma" ityetacchabdavaiyarthyaṃ ca | "ya eteṣāṃ kartā yasya vaitatkarma" iti pṛthaṅ#inardeśasya cāyamasabhaprāyaḥ, ye tvayā

1.4.16

 

brahmatvena nirddiṣṭāḥ puruṣāḥ teṣāṃ yaḥ kartā te yatkāryabhūtāḥ kiṃ viśiṣyābhidhīyate kṛtsnaṃ jagadyasya kāryam, utkṛṣṭā apakṛṣṭāścetanā acetanāśca sarve padārthā yatkāryatve tulyāḥ sa paramakāraṇabhūtaḥ puruṣottamo veditavya iti | jaga-dutpatterjīvakarmanibandhanatve’pi na jīvaḥ svabhogyabhogopakaraṇādessvayamutpādakaḥ, api tu svakarmānuguṇyene-śvarasṛṣṭaṃ sarvaṃ bhuṅkt#e; ato na tasya puruṣānprati karttṛtvamupapadyate | ataḥ sarvavedānteṣu paramakāraṇatayā prasiddhaṃ paraṃ brahmaivātra veditavyatayopadiśyate || 16 ||

1.4.17 jīvamukhyaprāṇaliṅgānneti cettadyvākhyātam || 17 ||

1.4.17

 

atha yaduktama - jīvaliṅgānmukhyaprāṇasaṅkīrttanācca liṅgādbhoktaivāsmin prakaraṇe pratipādyate, na paramātmeti ;

1.4.17

 

tadyvākhyātam -tasya nirvāhaḥ pratardanavidyāyāmabhihitaḥ | etaduktaṃ bhavati; yatropakramopasaṃhāraparyālocanayā brahmaparaṃ vākyamiti niścitaṃ tatrānyaliṅgāni tadanurodhena varṇanīyāniti tatra pratipāditam | atrāpyupakrame "brahma te bruvāṇi" iti brahmopakṣiptam ; madhye ca "yasya vaitatkarma" iti nirdiṣṭaṃ na puruṣamātram , api tu nikhilajagadeka-kāraṇaṃ brahmaivetyuktam | upasaṃhāre ca "sarvān pāpmano’pahatya sarveṣāṃ ca bhūtānāṃ śraiṣṭhayaṃ svārājyamādhipatyaṃ paryeti ya evaṃ veda" iti brahmopāsanaikāntaṃ sarvapāpāpahatipūrvakaṃ svārājyaṃ ca phalaṃ śrutam;ato’sya vākyasya brahmaparatvaniścayena jīvamukhyaprāṇaliṅgānyapi tatparatayā varṇanīyānīti | prātarddane hyupāsātraividyena jīvamukhya

1.4.18

 

prāṇaliṅgānāṃ brahmaparatvamuktam; atrāpi "athāsmin prāṇa evaikadhā bhavati" iti sāmānādhikaraṇyasambhave vaiyadhikaraṇyasamāśrayaṇāyogāt brahmaṇyeva prāṇaśabdaprayoganiścayena ca prāṇaśarīrakabrahmopāsanārthaṃ prāṇasaṅkīrttanaṃ liṅgaṃ yujyate || 17 || jīvaliṅgānāṃ punaḥ kathaṃ brahmaparatvamityatrāha -

1.4.18 anyārthaṃ tu jaiminiḥ praśnavyākhyānābhyāmapi caivameke || 18 ||

1.4.18

tuśabdo jīvasaṅkīrttanena vākyasya tatparatvasambhāvanāvyāvṛttyarthaḥ | anyārtham - jīvasaṅkīrttanaṃ jīvātirikta-brahmasvarūpapratibodhanārthamiti jaimitirācāryyo manyate | kutaḥ ? praśnavyākhyānābhyām - praśnastāvat " tau ha suptaṃ puruṣamājagmatuḥ" ityādinā suptasya prabuddhaprāṇasyaiva prāṇanāmabhirāmantraṇāśravaṇayaṣṭighātotthāpanābhyāṃ prāṇātivyatiriktaṃ jīvaṃ pratibodhya punarjīvavyatiriktabrahmapratibodhanaparo dṛśyate "kvaiṣa etādbalāke puruṣo’śayiṣṭa

1.4.18

 

kva vā etadabhūt kuta etadāgāt" iti | vyākhyānamapi "yadā suptaḥ svapnaṃ na kathañcana paśyatyathāsmin prāṇa evai-kadhā bhavati etasmādātmanaḥ prāṇāḥ yathā’’yadanaṃ vipratiṣṭhante prāṇebhyo devā devebhyo lokāḥ" iti jīvādarthā-ntarabhūtaparamātmaparameva | suṣuptasya hi jīvasya yatropitasya jāgaritasvapnadaśāsambandhivicitrasukhaduḥkhānubhava-kāluṣyaviraheṇa samprasannasya svasthatāpattiḥ, punarapyasya yasmādbhogāya niṣkramaṇaṃ so’yaṃ paramātmā | tathāhi "satā somya tadā sampanno bhavati prājñenātmanā sampariṣvakto na bāhmaṃ kiñcana veda nāntaram " iti suṣupyādhāra

1.4.18

 

tayā prasiddho jīvādarthāntarabhūtaḥ prājñaḥ paramātmā | ataḥ praśnaprativacanābhyāṃ jīvasaṅkīrtanaṃ jīvādarthāntarabhūta-paramātmapratipādanārthamiti niścīyate | yaduktaṃ praśnavyākhyāne jīvapare suṣuptisthānaṃ ca nāḍya eva, karaṇagrāmaśca prāṇaśabdanirdiṣṭe jīva evaikadhā bhavatīti | tadayuktam nāḍīnāṃ svapnasthānatvāt uktarītyā brahmaṇa eva suṣupti

1.4.18

 

sthānatvācca, prāṇaśabdanirdiṣṭe brahmaṇyeva jīvasya tadupakaraṇabhūtavāgādikaraṇagrāmasya caikatāpattivibhāgavaca-nācca | api caivameke vājasaneyino’sminneva bālākyajātaśatrusaṃvāde suṣuptādvijñānamayādbhedena tadāśrayabhūtaṃ paramātmānamāmananti "ya eṣa vijñānamayaḥ puruṣaḥ kvaiṣa tadābhūta kuta etadāgāt yatraiṣa etat suptobhūdya eṣa

1.4.18

 

vijñānamayaḥ puruṣastadaiteṣāṃ prāṇānāṃ vijñānena vijñānamādāya ya eṣo’ntahahṛdaya ākāśastasmicchete" iti | ākāśaśabdaśca paramātmani prasiddhaḥ "dahāro’sminnantara ākāśaḥ" iti | ato’tra jīvasaṅkīrttanaṃ tasmādarthā-ntarabhūtasya prājñasya parasya brahmaṇaḥ pratibodhanārthamityavagamyate | tasmādasmin vākye puruṣādarthāntarabhūtasya nikhilajagatkāraṇasya parasyaiva brahmaṇo veditavyatayā’bhidhānānna tantrasiddhasya puruṣasya tadadhiṣṭhitasya vā pradhānasya kāraṇatvaṃ kvacidapi vedānte pratīyata iti siddham || ||

1.4.19 vākyānvayāt || 19 ||

1.4.19

 

atrāpi kāpilatantrasiddhapuruṣatattvāvedanaparaṃ vākyaṃ kvaciddṛśyata iti tadatirikta īśvaro nāma na kaścitsambhavatītyāśaṅkaya nirākaroti | bṛhadāraṇyake maitreyībrāhmaṇe śrūyate "na vā are patyuḥ kāmāya patiḥ priyo bhavatyātmanastu kāmāya patiḥ priyo bhavati" ityārabhya "na vā are sarvasya kāmāya sarvaṃ priyaṃ

1.4.19

 

bhavatyātmanastu kāmāya sarvaṃ priyaṃ bhavatyātmā vā are draṣṭavyaḥ śrotavyo maṃtavyo nididhyāsitavyaḥ maitreyyātmani khalvare dṛṣṭe śrute mate vijñāte idaṃ sarvaṃ viditam" iti | tatra saṃśayaḥ- kimasmin vākye draṣṭavyatayopadiśyamānaḥ tantrasiddhapuruṣa eva ? athavā sarvajñaḥ satyasaṅkalpaḥ sarveśvara iti | kiṃ yuktam ? puruṣa iti | kutaḥ ? ādimadhyā-vasāneṣu puruṣasyaiva pratīteḥ, upakrame tāvatpatijāyāputravittapaśvādipriyatvayojjīvātmaiva pratīyate, madhye’pi "vijñānaghana evaitebhyo bhūtebhyassamutthāya tānyevānuvinaśyati na pretya saṃjñā’sti" ityutpattivināśayogātsa evāvagamyate | tathānte ca "vijñātāramare kena vijānīyāt" iti sa eva jñātā kṣetrajña eva pratīyate, ne śvaraḥ, atastantrasiddhapuruṣapratipādanaparamidaṃ vākyamiti niścīyate | nanu "amṛtatvasya tu nāśā’sti vittena" ityu-pakramāt amṛtatvaprāptyupāyopadeśaparamidaṃ vākyamityavagamyate, tatkathaṃ puruṣapratipādanaparatvamasya vākyasya |

1.4.19

 

taducyate, ata eva hyatra puruṣapratipādanam , tantre hyaciddharmādhyāsaviyuktapuruṣasvarupayāthātmyavijñānamevāmṛta-tvahetutvenocyate, ato jīvātmanaḥ prakṛtiviyuktaṃ svarūpamihāmṛtatvāya "ātmā vā are draṣṭavyaḥ" ityādi-nopadiśyate | sarveṣāmātmanāṃ prakṛtiviyuktaṃ svarūpamekarūpamiti prakṛtiviyuktasvātmayāthātmyavijñānena sarva evātmāno viditā bhavantītyātmavijñānena sarvavijñānamupapannam | devādisthāvarānteṣu sarveṣu bhūteṣvātmasvarū-pasya jñānaikaprakāratvāt "idaṃ sarvaṃ yadayamātmā" ityaikātmyopadeśaḥ, devādyākārāṇāmātmākāratvāt "sarvaṃ taṃ paradāt" ityādinā’nyatvaniṣedhaśca | "yatra hi dvaitamiva bhavati" iti ca nānātvaniṣedhenaikasvarūpe hyātmani devādiprakṛtipariṇāmabhedena nānātvaṃ mithyetyucyate | "tasya ha vā etasya mahato bhūtasya niśvasitarametadyadṛgvedaḥ" ityādyapi prakṛteradhiṣṭhātṛtvena puruṣanimittatvājjagadutpatterupapadyate | evamasmin vākye puruṣapare niścite sati tadaikārthyāt sarve vedāntāstantrasiddhaṃ puruṣamevābhidadhatīti tadadhiṣṭhitā prakṛtireva jagadupādānam , neśvaraḥ-iti |

1.4.19

 

evaṃ prāpte pracakṣmahe - vākyānvayāditi | sarveśvara evāsminvākye pratīyate | kutaḥ ? evameva hi vākyākya-vānāmanyonyānvayaḥ samañjaso bhavati | "amṛtatvasya tu nāśā’sti vittena" iti yājñavalkyenābhihite "yenā’haṃ nāmṛtā syāṃ kimahaṃ tena kuryyāṃ yadeva bhagavān veda tadeva me brūhi" ityamṛtatvānupāyatayā vittādyanādarāṇāmṛ-tatvaprāptyupāyameva prārthayamānāyai maitraiyyai tadupāyatayā draṣṭavyatayopadiṣṭo’yamātmā paramātmaiva, "tamevaṃ viditvā-’timṛtyumeti" tamevaṃ vidvānamṛta iha bhavati nānyaḥ panthāḥ" ityādibhiramṛtatvasya paramapuruṣavedanaikopāyatayā pratipādanāt | paramapuruṣavibhūtibhūtasya prāpturātmanaḥ svarūpayāthātmyavijñānamapavargasādhanaparamapuruṣavedano-payogitayā’vagantavyam , na svata evopāyatvena; ato’tra paramātmaivāmṛtatvopāyatayā draṣṭavyaḥ" ityādino-padiśyate | tathā "tasya ha vā etasya mahato bhūtasya niśvasitametadyadṛgvedaḥ" ityādinā kṛtsnasya jagataḥ kāra-ṇatvamucyamānaṃ paramapuruṣādanyasya karmaparavaśasya muktasya nirvyāpārasya ca puruṣamātrasya na sambhavati | tathā "ātmano vā are darśanena " ityādinā ekavijñānena sarvavijñānamabhidhīyamānaṃ sarvātmabhūte paramātmanyevāva-kalpate | yattvetadekarūpatvādātmanāmekātmavijñānena sarvātmavijñānamucyata iti, tadayuktam ; acetanaprapañca-jñānābhāvena sarvavijñānābhāvāt | pratijñopapādanāya ca "idaṃ brahmedaṃ kṣatram " ityupakramya" idaṃ sarvaṃ yadayamātmā"

1.4.19

 

iti pratyakṣādisiddhaṃ cidacinmiśraṃ prapañcamidamiti nirddiśyaitadayamātmetyaikātmyopadeśaśca paramātmana evopapadyate na hīdaṃśabdavācyaṃ cidacinmiśraṃ jagatpuruṣeṇācitsaṃsṛṣṭena tadviyuktena svarūpeṇa vā’vasthitena caikmamupagacchati; ata eva "sarvaṃ taṃ parādādyo’nyatrātmanaḥ sarvaṃ veda" iti vyatiriktatvena savarvedananindāñca; tathā prathame ca maitreyī-brāhmaṇe "mahadbhūtamanantamapāram " iti śrutā mahattvādayo guṇāḥ paramātmana eva sambhavanti; atasya evātra prati-pādyate | yattūktaṃ patijāyāputravittapaśvādipriyānvayino jīvātmana upakrame tvanveṣṭavyatayā pratipādanāttadviṣayame-vedaṃ vākyamiti; tadayuktam , ātmanastu kāmāya" ityātmaśabdena jīvātmasaṃśabdena tasya "ātmā vā are draṣṭavyaḥ" ityanenānanvayaprasaṅgāt | "ātmā vā are draṣṭavyaḥ" ityātmano draṣṭavyatvopayogitayā "ātmanastu kāmāya " ityupadiṣṭamiti pratīyate | ātmanastu kāmāya - ātmanaḥ kāmasaṃpattaye; kāmyanta iti kāmāḥ, ā-tmana iṣṭasampattaya iti yāvat | na ca jīvātmana iṣṭasampattaye patyādayaḥ priyā bhavantītyukte sati tasya jīvasya

1.4.19

 

svarūpamanveṣṭavyaṃ bhavati | priyameva hyanveṣṭavyam , na tu priyaṃ prati śeṣiṇaḥ priyaviyuktaṃ svarūpam; yasmādātmana iṣṭasampattaye patyādayaḥ priyā bhavanti tasmātpatyādipriyaṃ parityajya tadviyuktamātmasvarūpamanveṣṭavyamityasaṅgataṃ bhavati | pratyuta na patyādiśeṣatayā patyādīnāṃ priyatvam , api tvātmanaḥ śeṣatayā patyādīnāṃ priyatvamityukte svaśeṣatayā ta evopādeyāḥ syuḥ | "ātmanastu kāmāya sarvaṃ priyaṃ bhavati" ityasya pareṇānanvaye vākyabhedaḥ prasajyate, abhyupagamyamāne’pi vākyabhede pūrvavākyasya na kiñcitprayojanaṃ dṛśyate; ataḥ patyādi sarvaṃ priyaṃ parityajyātmana evānveṣṭavyatvaṃ yathā pratīyate tathā vākyārtho varṇanīyaḥ, so’yamucyate "amṛtatvasya tu nāśā-’sti vittena" iti vittādīnāṃ nityanirdoṣaniratiśayānandarūpāmṛtatvaprāptyanupāyatāmuktavā vittaputrapatijā-yādīnāṃ sātiśayaduḥkhamiśrakādācitkapriyatvamanubhūyamānaṃ na patyādisrūpaprayuktam , api tu niratiśayānanda-svabhāvaparamātmaprayuktam ; ato ya eva svayaṃ niratiśayānandassannanyeṣāmapi priyatvaleśāspadatvamāpādayati sa paramātmaiva draṣṭavya ityupadiśyate | tadayamarthaḥ, na vā are patyuḥ kāmāya patiḥ priyo bhavati - na hi patijāyāputra-vittādayo matprayojanāyāhamasya priyaḥ syāmiti svasaṅkalpātpi#​rayā bhavanti, api tvātmanaḥ kāmāya, paramātmanaḥ svārāghakapi#​rayapratilambhanarūpeṣṭanirvṛttaya ityarthaḥ| paramātmā hi karmabhirārādhitastattattkarmānuguṇaṃ pratiniyatadeśa-kālasvarūpaparimāṇamārādhakānāṃ tattadvastugataṃ priyatvamāpādayati "eṣa hyevānandayāti" iti śruteḥ | na tu

1.4.19

 

tmana evābhidhānāt "ātmanastu kāmāya" "ātmā vā are draṣṭavyaḥ" iti pūrvoktaprakriyayobhayatrātmaśabdāveka-viṣayau||matāntareṇāpi jīvaśabdena paramātmābhidhānopapādanāyāha -

1.4.20 pratijñāsiddherliṅgamāśmarathyaḥ || 20 ||

1.4.20

 

ekavijñānena sarvavijñānapratijñāsiddhe#i#īdaṃ liṅgam , yajjīvātmavāciśabdaiḥ paramātmano’bhidhānamityāśmarathya ācāryyo manyate sma | yadyayaṃ jīvaḥ paramātmakāryyatayā paramātmaiva na bhavettadā tadyvatiriktatayā paramātmavi-jñānādetadvijñānaṃ na setsyati | "ātmā vā idameka evāgra āsīt" iti prāksṛṣṭerekatvāvadhāraṇāt , "yathā sudīptātpāvakādvisphuliṅgāssahasraśaḥ prabhante sarūpāḥ| tathā’kṣarādvividhāḥ somya bhāvāḥ prajāyante tatra caivā-piyanti" ityādibhirbrahmaṇo jīvānāmutmattiśravaṇāttasminneva layaśravaṇācca jīvānāṃ brahmakāryyatvena brahmaṇai-kyamavagamyate, ato jīvaśabdena paramātmābhidhānamiti ||

1.4.21 utkramiṣyata evambhāvādityauḍulomiḥ || 21 ||

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yaduktaṃ jīvasya brahmakāryyatayā brahmaṇaikyenaikavijñānena sarvavijñānapratijñopapādanārthaṃ brahmaṇo jīvaśabdena pratipā-danamiti, tadayuktam; "na jāyate mriyate vā vipaścit" ityādinā’jatvaśruterjīvātmanāṃ prācīnakarmaphalabhogāya jagatsṛṣṭayabhyupagamācca, anyathā viṣamasṛṣṭayanupapatteśca brahmakāryasya jīvasya brahmatāpattilakṣaṇo mokṣa ākāśā-divadavajarnīya iti tadupāyavidhānānuṣṭhānānarthakyācca; ghaṭādivatkāraṇaprāptervināśarūpatvena mokṣasyāpuruṣārthatā ca

1.4.21

 

jīvātmana utpattipralayavādopapattiruttaratra prapañcayiṣyate; ataḥ "eṣa samprasādo’smāccharīrārātsamutthāya paraṃ jyotirupasampadya svena rūpeṇaṇā’bhiniṣpadyate" yathā nadyaḥ syandamānāssamudre’staṃ jacchanti nāmarūpe vihāya | tathā vidvānnāmarūpādvimuktaḥ parātparaṃ puruṣamupaiti divyam" ityutkramiṣyataḥ paramātmabhāvājjīvaśabdena paratma-no’bhidhānamityauḍulomirācāryo manyate ||

1.4.22 avasthiteriti kāśakṛtsnaḥ || 22 ||

1.4.22

yaduktamutkramiṣyato jīvasya brahmabhāvādbrahmaṇastacchabdenābhidhānamiti, tadapyayuktam; vikalpāsahatvāt | asya jīvātmana utkrānteḥ pūrvamanevambhāvaḥ kiṃ svābhāvikaḥ, uttaupādikaḥ ? tatrāpi pāramārthikaḥ, apāramārthiko veti | svābhāvikatve brahmabhāvo nopapadyate, bhedasya svarūpaprayuktatvena svarūpe vidyamāne tadanapāyāt | atha bhedena saha svarūpamapyapaitīti, tathā sati vinaṣṭatvādeva tasya na brahma iti bhāvaḥ, apuruṣārthatvādidoṣaprasaṅgaśca | pāramā-rthikaupādhikatve prāgapi brahmaiveti "utkramiṣyata evambhāvāt " iti viśeṣo na yujyate vaktum | asmin pakṣe hyupādhibrahmavyatirekeṇa vastvantarābhāvānniravayavasya brahmaṇa upādhinā chedādyasambhavāccopādhigata eva bheda ityu-tkrānteḥ prāgapi brahmaiva | aupādhikasya bhedasyāpāramārthikatve kasyāyamutkrāntau brahmabhāva iti vaktavyam ; brahmaṇa evāvidyopādhitirohitasvasvarūpasyeti cenna, nityamuktasvaprakāśajñānasvarūpasyāvidyopādhitiroghānāsambha-vāt | tirodhānaṃ nāma vastusvarūpe vidyamāne tatprakāśanivṛttiḥ| prakāśa eva vastusvarūpāmityaṅgīkāre tiro-dhānābhāvaḥ svarūpanāśo vā syāt ; ato nityāvirbhūtasvasvarūpatvāttasyotkrāntau brahmābhāve na kaścidviśeṣa

1.4.22

 

iti "utkramiṣyataḥ" iti viśeṣaṇaṃ vyarthameva |"asmāccharīrātsamutthāya" iti pūrvamanevaṃrūpasya na tadānīṃ brahma-tāmattimāha, api tu pūrvasiddhasvarūpasyāvirbhāvam , tathāhi vakṣyate "sampadyāvirbhāvassvena śabdāt" ityādibhiḥ| ataḥ "anena jīvenātmanā’nupraviśya nāmarūpe vyākaravāṇi" iti "ya ātmani tiṣṭhannātmano’ntaro yamātmā na veda yasyātmā śarīraṃ ya ātmānamantaro yamayati sa ta ātmā’ntaryāmyamṛtaḥ" "yo’kṣaramantare sañcaran yasyākṣaraṃ śarīraṃ yamakṣaraṃ na veda eṣa sarvabhūtāntarātmā’pahatapāpmā divyo deva eko nārāyaṇaḥ" antaḥ praviṣṭaḥ śāstā janānāṃ sarvātmā" iti svaśarīrabhūte jīvātmanyātmatayā’vasthiterjīvaśabdena brahmapratipādanamiti kāśakṛtsna ācāryyo manyate sma | jīvaśabdaśca jīvasya paramātmaparyantasyaiva vācako na jīvamātrasyeti pūrvamevoktaṃ "nāmarūpe vyākara-

1.4.22

 

vāṇi" ityatra | evamātmaśarīrabhāvena tādātmyopapādena parasya brahmaṇo’prahatapāpmatvasarvajñatvādigocarāḥ jīva-syāviduṣaḥ śocato brahmopāsanānmokṣavādinyo jagatsṛṣṭipralayābhidhāyinyo jagato brahmatādātmyopadeśaparāśca sarvāḥ śrutayaḥ samyagupapādinā bhavantīti kāśakṛtsnīyameva mataṃ sūtrakāraḥ svīkṛtavān | ayamatra vākyārthaḥ,-

1.4.22

 

amṛtatvopāye maitreyyā pṛṣṭe yājñavalkyaḥ "ātmā vā are draṣṭavyaḥ" ityādinā paramātmopāsanamamṛtatvopāyamuktavā "ātmani svalvare dṛ#eṣṭe" ityādinā upāsyalakṣaṇaṃ dundubhyādidṛṣṭāntaiścopāsanopa karaṇabhūtamanaḥ prabhṛtikaraṇaniya-

1.4.22

 

sāmānyenābhidhāya "sa yathā’’rdraidhāgneḥ" ityādinā "sa yathā sarvāsāmapāṃ samudra ekāyanam " ityādinā copāsyabhūtasya parasya brahmaṇo nikhilajagadekakāraṇatvaṃ sakalaviṣayapravṛttimūlakaraṇagrāmaniyamanañca vistīrṇa

1.4.22

 

mupadiśya "sa yathā saindhavaghanaḥ" ityādinā’mṛtatvopāyapravṛttiprotsāhanāya jīvātmasvarūpeṇāvasthitasya para-mātmano’paricchinnajñānaikākāratāmupapādya tasyaivāparicchinnajñānaikākārasya saṃsāradaśāyāṃ bhūtapariṇāmānuvaatiṃ​ta "vijñānaghana evaitebhyo bhūtebhyaḥ samutthāya tānyevānuvinasyati" ityabhidhāya "na pretya saṃjñāsti" iti mokṣadaśāyāṃ svābhāvikāparicchinnajñānasaṅkocābhāvena bhūtasaṅghātainaikīkṛtyātmani devādirūpajñānābhāvamuktavā punarapi "yatra

1.4.22

 

hi dvaitamiva bhavati" ityādinā abrahmātmakatvena nānābhūtavastudarśanamajñānakṛtamiti nirastanikhilājñānasya brahmātmakaṃ kṛtsnaṃ jagadanubhavato brahmavyatiriktavastvantarābhāvena bhedadaśarnaṃ nirasya "yenedaṃ sarvaṃ vijānāti taṃ kena vijānīyāt " iti ca jīvātmā svātmatayā’vasthitena yena paramātmanā āhitajñānassan idaṃ sarvaṃ vijānāti ayaṃ taṃ kena vijānīyāt , na kenāpīti paramātmano duravagamatvamupapādya "sa eṣa neti neti" ityādinā ayaṃ

1.4.22

 

sarveśvaraḥ svetarasamastacidacidvastuvilakṣakṣarūpa eva sarvaśarīrassarvātmatayā’vasthita iti svaśarīrabhūtacidacidva-stugatairdoṣainar saṃspṛśtaya ityabhidhāya "vijñādāramare kena vijānīyādityuktānuśāsanāsi maitreyyetāvadare khalvamṛ-tatvam" iti samastavastuvisajātīyaṃ nirastanikhilajagadekakāraṇabhūtaṃ sarvasya vijñātāraṃ puruṣottamamuktaprakārā-dupāsanādṛte kena vijānīyāditīdamevopāsanamamṛtatvopāyaḥ, brahmaprāptireva cāmṛtatvamabhidhīyate ityuktatvān |

1.4.22

 

ataḥ paraṃ brahmaivāsmin vākye pratipadyata iti parameva brahma jagatkāraṇam , na puruṣaḥ tadadhiṣṭhitā ca prakṛtiriti sthitam || ||vākyānvayādhikaraṇaṃ samāptam ||

1.4.23 prakṛtiśca pratijñādṛṣṭāntānuparodhāt || 23 ||

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evaṃ nirīśvarasāṅkhaye niraste sati seśvarasāṅkhayaḥ pratyavatiṣṭhata #e- yadyapi īkṣaṇādiguṇayo-

1.4.23

 

gātsarvajñamīśvaraṃ jagatkāraṇatvena vedāntāḥ pratipādayanti; tathāpi vedāntaireva jagadupādānatayā pradhānameva prati-pādyata iti pratīyate | nahi vedāntāḥ sarvajñasyāpariṇāmino’dhiṣṭhāturīśvarasyādhiṣṭheyenācetanena pariṇāminā pradhānena vinā jagataḥ kāraṇatvamavagamayanti | tathā hyapariṇāminamevainaṃ prakṛtiṃ caitadadhiṣṭhitāṃ pariṇāminī-madhīyate " niṣkalaṃ niṣkriyaṃ śāntaṃ niravadyaṃ nirañjanam" "sa vā eṣa mahānaja ātmā’jaro’maraḥ" vikārajana-nīmajñāmaṣṭarūpāmajāṃ dhruvām" dhyāyate’dhyāsitā tena tanyate preryyate punaḥ| sūyate puruṣārthaṃ ca tenaivādhiṣṭhitā jagat" "gauranādyantavatī sā janitrī bhūtabhāvinī" iti | tathā prakṛtimupādāna bhūtāmadhiṣṭhāyaiveśvaro viśvaṃ jagatsṛjatīti

śrūyate "asmānmāyī sṛjate viśvametat" "māyāṃ tu prakṛtiṃ vidyānmāyinaṃ tu maheśvaram" iti | smṛtirapi "mayā’-dhyakṣeṇa prakṛtiḥ sūyate sacarācaram" iti | evamaśrute’pi pradhānopādānatve brahmaṇo jagatkāraṇatvaśrutyanyathānu-papattyaiva pradhānasvarūpaṃ tasyeśvarādhiṣṭhitasya jagadupādānatvaṃ ca sidhyati | evameva hi loke nimittopādānayo-ratyantabhedo dṛśyate | mṛtsuvarṇāderacetanasya ghaṭakaṭakādyupādānatvaṃ cetanasya kulālasuvarṇakārādernimittatvaṃ ca

1.4.23

 

niyatamupalabhyate | kāryaniṣpattiśca niyamena anekakārakasavyapekṣā dṛṣṭā | evaṃ nimittopādānayoḥ rbhedaniyamaṃ kāryaniṣpatteḥ anekakārakasavyapekṣatvaniyamañcātikramya ekameva brahmopādānaṃ nimittañca pratipādayituṃ na prabhavanti vedāntavākyāni | ataḥ brahma nimittakāraṇameva, nopādānam | upādānaṃ tu tadadhiṣṭhitaṃ pradhānameveti | evaṃ prāpte abhidhīyate - prakṛtiśca pratijñādṛṣṭāntānuparodhāditi | prakṛtiśca - upādānañca | na nimittakāraṇamātraṃ brahma, upādānakāraṇañca brahmaivetyarthaḥ| kutaḥ ? pratijñādṛṣṭāntānuparodhāt | evameva hi pratijñādṛṣṭāntau noparudhyete | pratijñā tāvat "stavdho’syuta tamādeśamaprākṣyaḥ yenāśrutaṃ śrutaṃ bhavati amataṃ mataṃ, avijñānaṃ vijñātam" ityekavijñānena sarvavijñānaviṣayā | dṛṣṭāntaśca "yathā somyaikena lohamaṇinā" "yathā saumyaikena nakhakṛntanena" iti kāraṇa

vijñānāt kāryavijñānaviṣayaḥ | yadi nimittakāraṇameva jagato brahma, tadā tadvijñānānna samastaṃ jagadvijñātaṃ

syāt | na hi kulālādi-vijñānena ghaṭādirvijñāyate; ataḥ pratijñādṛṣṭāntayorbādha eva | brahmaṇa evopādānatve

1.4.23

 

upādānabhūtamṛtpiṇḍalohamaṇinakhanikṛntanavijñānena ghaṭamaṇikakaṭakamukuṭavāsīparaśvadhādivatkāryavijñāna-vannikhilajagadupādānabhūte brahmaṇi vijñāte tatkāryaṃ nikhilaṃ jagadvijñātaṃ syāt | kāraṇamevāvasthāntarāpannaṃ kāryaṃ, na dravyāntaramiti kāryakāraṇarūperāvasthitamṛttadvikārādinidarśanena pratijñāsamarthanāt brahmaiva jagadu- pādānaṃ ceti niścīyate | yattu nimittopādānayorbhedaḥ śrutyaiva pratīyata iti tadasat; nimittopādānayoraikya- pratīteḥ "uta tamādeśamaprākṣyaḥ yenāśrutaṃ śrutaṃ bhavati" iti | ādiśyate praśiṣyate’nenetyādeśaḥ, "etasya vā akṣarasya praśāsane gārgi" ityādiśruteḥ | sādhakatamatvena karttā vivakṣitaḥ | tamādeṣṭāramaprākṣyaḥ, yenāśrutaṃ śrutaṃ bhavati yenādeṣṭrā adhiṣṭhātrā śrutenā’śrutamapi śrutaṃ bhavatīti nimittopādānayoraikyaṃ pratīyate, "sadeva somye- damagra āsīdekameva" iti prāk sṛṣṭerekatvāvadhāraṇādadvitīyapadenādhiṣṭhātrantaranivāraṇācca | nanvevaṃ sati "vikārajananīm" gauranādyantavatī" ityādibhiḥ prakṛteyādyantaviraheṇa nityatvaṃ jagadupādānatvaṃ ca śrūyamāṇaṃ

1.4.24 abhidhyopadeśācca || 24 ||

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itaścobhayaṃ brahmaiva "so’kāmayata bahusyāṃ prajāyeyeti " "tadaikṣata bahu syāṃ prajāyeya" iti sraṣṭurbrahmaṇaḥ svasyaiva bahu-bhavanasaṅkalpopadeśāt | vicitracidacidrūpeṇāhameva bahu syāṃ tathā prajāyeyeti saṅkalpapūrvikā hi sṛṣṭirupadiśyate ||

1.4.25 sākṣāccobhayāmnānāt || 25 ||

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na kevalaṃ pratijñādṛṣṭāntābhidhyopadeśādibhirayamartho niścīyate, brahmaṇa eva nimittatvamupādānatvañca sākṣādāmnāyate "kiṃsvidvanaṃ ka u sa vṛkṣa āsīdyatodyāvāpṛthivī niṣṭatakṣuḥ | manīṣiṇo manasā pṛcchatedutadyadadhyatiṣṭhadbhuvanāni dhārayan | brahma vanaṃ brahma sa vṛkṣa āsīdyato dyāvāpṛthivī niṣṭatakṣuḥ | manīṣiṇo manasā vibravīmi vo brahmādhya

1.4.26 ātmakṛteḥ || 26 ||

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"so’kāmayata bahu syāṃ prajāyeya" iti sisṛkṣutvena prakṛtasya brahmaṇaḥ "tadātmānaṃ svayamakuruta" iti sṛṣṭeḥ karmatvaṃ kartṛtvañca pratīyata ityātmana eva bahutvakaraṇāttasyaiva nimittatvamupādānatvañca pratīyate | avibhaktanāmarūpa ātmā karttā, sa eva vibhaktanāmarūpaḥ kāryamiti kartṛtvakarmatvayorna virodhaḥ | svayamevātmānaṃ tathā’kuruteti nimittamupādāna’ñca || 26 ||

"satyaṃ jñānamanantaṃ brahma" "ānando brahma" "apahatapāpmā vijaro vimṛtyurviśoko vijighatso’pipāsaḥ" "niṣkalaṃ niṣkriyaṃ śāntaṃ niravadyaṃ nirañjanam" " sa vā eṣa mahānaja ātmā’jaro’maraḥ" iti svabhāvato nirasta-samastacetanācetanavattirdoṣagandhasyaniratiśayajñānānandaikatānasya parasya brahmaṇo vicitrānantāpuruṣārthāspada -

1.4.27 pariṇāmāt || 27 ||

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pariṇāmasvābhāvyāt; nātropadiśyamānasya pariṇāmasya parasmin brahmaṇi dopāvahatvaṃ svabhāvaḥ, pratyutanira-ṅkuśaiśvaryāvahatvamevetyabhiprāyaḥ | evameva hi pariṇāma upadiśyate; aśeṣaheyapratyanīkakalyāṇaikatānaṃ svetarasa-mastavastuvilakṣaṇaṃ sarvajñaṃ satsaṅkalpamavāptasamastakakāmamanavadhikātiśayānandaṃ svalīlopakaraṇabhūtasamasta-cidacidvastujātaśarīratayā tadātmabhūtaṃ paraṃ brahma svaśarīrabhūte prapañce tanmātrāhaṅkārādikāraṇaparamparayā tamaś-śabdavācyātisūkṣmācidvastvekaśeṣe sati, tamasi ca svaśarīratayāpi pṛthaṅ#inardeśānarhātisūkṣmadaśāpattyā svasminnekatāmāpanne sati tathābhūtatamaśśarīraṃ brahma pūrvavadvibhaktanāmarūpacidacinmiśraprapañcaśarīraṃ syāmiti saṅkalpyāpyayakrameṇa jagaccharīratayā ātmānaṃ pariṇamayatīti sarveṣu vedānteṣu pariṇāmopadeśaḥ | tathaiva bṛhadāraṇyake kṛtsnasya jagato brahmaśarīratvaṃ brahmaṇastadātmatvaṃ cāmnāyate "yaḥpṛthivyāṃ tiṣṭhanpṛthivyā antaro

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yaṃ pṛthivī na veda yasya pṛthivī śarīraṃ yaḥ pṛthivīmantaro yamayatyeṣa ta ātmā’ntaryāmyamṛtaḥ" ityārabhya "yasyā-paśśarīram" "yasyāgniśśarīram" "yasyāntarikṣaṃ śarīram" "yasya vāyuḥ śarīram" "yasya dyauḥ śarīram" "yasyā-dityaḥ śarīram" "yasya diśaḥ śarīram" "yasya candratārakaṃ śarīram" "yasyākāśaḥ śarīram" "yasya tamaḥ śarīram" "yasya tejaḥ śarīram" "yasya sarvāṇi bhūtāni śarīram" "yasya prāṇaḥ śarīram" "yasya vāk śarīram" "yasya cakṣuḥ śarīram" "yasya śrotraṃ śarīram" "yasya manaḥ śarīram" "yasya tvak śarīram" "yasya vijñānaṃ śarīram" "yasya retaḥ śarīram" ityevamantena kāṇvapāṭhe; mādhyadine tu pāṭhe vijñānasya sthāne "yasyātmā śarīram" iti viśeṣaḥ | lokayajñavedānāṃ paramātmaśarīratvamadhikam | subālopaniṣadi ca pṛthivyādānāṃ tattvānāṃ paramātmaśarīratvamabhi-dhāya vājasaneyake’nuktānāmapi tattvānāṃ śarīratyaṃ brahmaṇa ātmatvañca śrūyate "yasya buddhiḥ śarīram" "yasyāha-ṅkāraḥ śarīram" "yasya citta śarīram" "yasyāvyaktaṃ śarīram" "yasyākṣaraṃ śarīram" "yo mṛtyumantare sañcaran yasya mṛtyuḥ śarīraṃ yaṃ mṛtyurna veda eṣa sarvabhūtāntarātmā’pahatapāpmā divyo deva eko nārāyaṇaḥ" iti | atra mṛtyuśabdena paramasūkṣmamacidvastutamaśśabdavācyamabhidhīyate, "avyaktamakṣare līyate akṣaraṃ tamasi līyate" iti tasyāmevopa-niṣadi kramapratyabhijñānāt | sarveṣāmātmanāṃ jñānāvaraṇānarthamūlatvena tadeva hi tamo mṛtyuśabdavyapadeśyam | subālopaniṣadyeva brahmaśarīratayā tadātmakānāṃ tattvānāṃ brahmaṇyeva pralaya āmnāyate "pṛthivyapsu pralīyate āpa-stejasi līyante tejo vāyau līyate vāyurākāśe līyate ākāśamindriyeṣvindriyāṇi tanmātreṣu tanmātrāṇi

1.4.27

 

bhūtādau līyante bhūtādirmahati līyate mahānavyakte līyate avyaktamakṣare līyate akṣaraṃ tamasi līyate tamaḥ pare deva ekībhavati" iti | avibhāgāpattidaśāyāmapi cidacidvastvatisūkṣmaṃ sakamarsaṃskāraṃ tiṣṭhatīttyuttaratra vakṣyate "na karmāvibhāgāditi cennānāditvādupapadyate cāpyupalabhyate ca" iti | evaṃ svasmādvibhāgavyapadeśānarhatayā paramā-tmanaikībhūtātyantasūkṣmacidacidvastuśarīrādekasmādevādvitīyānniratiśayānandātsarvajñātsatyaṅkalpādbrahmaṇo nāma-rūpavibhāgārhasthūlacidacidvastuśarīratayā bahubhavanasaṅkalpapūrvako jagadākāreṇa pariṇāmaḥ śrūyate | "satyaṃ jñānama-nantaṃ brahma" "tasmādvā etasmādvijñānamayāt | anyo’ntarātmā’’nandamayaḥ" "eṣa hyevānandayāti" "so’kāmayata bahu syāṃ prajāyeyeti sa tapo’tapyata sa tapastaptvā idaṃ sarvamasṛjata yadidaṃ kiñca tatsṛṣṭvā tadevānuprāviśat tadanu-praviśya sacca tyaccābhavat niruktaṃ cāniruktaṃ ca nilayanaṃ cānilayanaṃ ca vijñānaṃ cāvijñānaṃ ca satyaṃ cānṛtaṃ ca satyamabhavat" iti | atra tapaśśabdena prācīnajagadākāraparyālocanarūpaṃ jñānamabhidhīyate "yasya jñānamayaṃ tapaḥ" ityādiśruteḥ | prāksṛṣṭaṃ jagatsaṃsthānamālocyedīnāmapi tatsaṃsthānaṃ jagadasṛjadityarthaḥ | tathaiva hi brahma sarveṣu

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kalpeṣvekarūpameva jagatsṛjati "sūryācandramasau dhātā yathāpūrvamakalpayat divaṃ ca pṛthivīṃ cāntarikṣamatho suvaḥ" "yathartuṣvṛtuliṅgāni nānārūpāṇi paryaye | dṛśyante tāni tānyeva tathā bhāvā yugādiṣu" iti śrutismṛtibhyaḥ | tadayamarthaḥ - svayamaparicchinnajñānānandasvabhāvo’tyantasūkṣmatayā’satkalpasvalīlopakaraṇacidacidvastuśarīratayā tanmayaḥ paramātmā vicitrānantakrīḍanakopāditsayā svaśarīrabhūtaprakṛtipuruṣasamaṣṭiparaṃparayā mahābhūtaparyantamā-tmānaṃ tattaccharīrakaṃ pariṇamayya tanmayaḥ punassattyacchabdavācyavicitracidacinmiśradevādisthāvarāntajagadrūpo-’bhavat iti | "tadevānuprāviśat tadanupraviśya" iti kāraṇāvasthāyāmātmatayāvasthitaḥ paramātmaiva kāyarrūpeṇa vikriyamāṇadravyasyāpyātmatayā’vasthāya tattadabhavadityucyate | evaṃ paramātmacidacitsaṅghātarūpajagadākāra-pariṇāme paramātmaśarīrabhūtacidaṃśagatāssarva evāpuruṣārthaḥ, tathābhūtācidaṃśagatāśca sarve vikārāḥ, paramātmani

1.4.27

 

kāryatvam ; tadavasthayostayorniyantṛtayātmabhūtastadgatāpuruṣārthairvikāraiśca na spṛśyate; aparicchinnajñānānandamaya-ssarvadaikarūpa eva jagatparivartanalīlayā’vatiṣṭhate | tadetadāha "satyaṃ cānṛtañca satyamabhavat" iti | vicitracida-cidrūpeṇa vikriyamāṇamapi brahma satyamevābhavat , nirastanikhiladoṣagandhamapacchinnajñānānandamekarūpamevābhava-dityarthaḥ | sarvāṇi cidacidvastūni sūkṣmadaśāpannāni sthūladaśāpannāni ca parasya brahmaṇo līlopakaraṇāni, sṛṣṭayādayaśca līleti bhagavadvaipāyanaparāśarādibhiruktam "avyaktādiviśeṣānta pariṇāmarddhisaṃyutam | krīḍā hareridaṃ sarvaṃ kṣaramityupadhāryatām" krīḍato bālakasyeva ceṣṭāṃ tasya niśāmaya" "bālaḥ krīḍanakahariva" ityādibhiḥ | vakṣyati ca "lokavattu līlākaivalyam" iti | "asmānmāyī sṛjate viśvametattasmiṃścānyo māyayā sanniruddhaḥ" iti brahmāṇi jagadrūpatayā vikriyamāṇe’pi tatprakārabhūtācidaṃśagatāssarve vikārāstatprakārabhūtakṣetrajñagatāścāpuruṣārthā iti vivektū#u#ṃ prakṛtipuruṣayorbrahmaśarīrabhūtayostadānīṃ tathā nirdeśānarhātisūkṣmadaśāpattyā brahmaṇaikībhūtayorapi bhedena vyapadeśaḥ, "tadātmānaṃ svayamakuruta" ityādibhiraikārthyāt | tathā ca mānavaṃ vacaḥ "so’bhidhyāya śarīrātsvātsi-

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sṛkṣurvividhāḥ prajāḥ | apa eva sasarjjādau tāsu vīryamapāsṛjat" iti ata eva brahmaṇo nirdoṣatvanirvikāratvaśru-tayaścopapannāḥ, ato brahmaiva jagato nimittamupādānañca || 27 ||

1.4.28 yoniśca hi gīyate || 28 ||

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itaśca jagato nimittamupādānañca brahma yasmādyonitvenāpyabhidhīyate "kattāramīśaṃ puruṣaṃ brahmayonim" iti; "yadbhūtayoniṃ paripaśyanti dhīrāḥ" iti ca | yoniśabdaścopādānavācaka iti "yathorṇanābhiḥ sṛjate gṛhyate ca" iti vākyaśeṣādavagamyate || 28 ||

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etena-pādacatuṣṭayoktanyāyakalāpena | sarvavedānteṣu jagatkāraṇapratipādanaparāḥ sarve vākyaviśeṣāścetanācetanavilakṣaṇasarvajñasarvaśaktibrahmapratipādanaparā vyākhyātāḥ |

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bhavat brāhmaṇo manuṣyeṣu" iti nirdeśena brāhmaṇavarṇasyāgnisambandhapratipatteśceti | tadet trayamanupapannam sadeva somyaidamagra āsī"dityādivākyasārūpyabhaṅgāyogātkāraṇatvasya paramātmāsādhāraṇyasya samarthitatvācca | kiñca upakramasthabrahma-śabdamukhyārthahāniprasaṅgaḥ, varṇamātrasya agnisaṃjñadevatāyāstadadhiṣṭhitavarṇasya ca indravaruṇasomādisamastadevatāsraṣṭṛtvā-yogaśca | "brāhmaṇo’sya mukhamāsīt padybhāṃ śūdraḥ "mukhādindraśracāgniśce"ti brāhmaṇasyendroderagneśca paramapuruṣasṛṣṭatvaśrava-ṇena indradīnāmagnisṛṣṭatvāyogaśca | asyāḥ śrutergatyantarasambhavena kalpabhedena sṛṣṭibhedaparatvakalpanañcānupapannam "tada-gninaiva deveṣu brahmābhavat brāhmaṇo manuṣye"ṣviti tacchabdaparāmṛṣṭaprakṛtabrahmaṇo’gnibrāhmaṇānyatvaṃ ca pratīyate, "tasmāda-gnāveva deveṣu lokamicchando brāhmaṇo manuṣyeṣvetābhyāṃ hi rūpābhyāṃ brahmābhavadityagnibrāhmaṇayorvaiyadhikaraṇyena brahmarū-patvanirdeśena tābhyāṃ rūpiṇo brahmaṇo vilakṣaṇatvaṃ ca pratītam; evamindrādisraṣṭṛtvāt pṛthagvyapadeśācca brahmaśabdasya agnyavasthabrahmaparatvañca vyudastam | nahyagnirūpādbrahmaṇa indrādyutpattiḥ, ato’gniviśiṣṭatvopasthāpanakalpanavaiyarthyam | aśābdatvañca, na hi kevalabrahmaśabdo’gnvasthaparamātmavācī | prathamabrahmaśabdo’gnyavasthabrahmaparaścet "tadagninaive"tiprakṛta-parāmarśinastacchabdasya vaiyadhikaraṇyamanupapannam | agnyavasthasya brahmaṇo’gninā viśiṣṭatvaṃ cāyuktam, ekasyaivāgnervi-śeṣaṇatvānupapatteḥ, agnyantarakalpane ca tasyā’gnyantaraṃ prati rūpatvānupapatteśca | nanvindrādisṛṣṭiravivakṣitā, tadviva-kṣāyāṃ hyagnibrāhmaṇaparatvānupapattiḥ, kintu taddevatādhiṣṭheyakṣatrādisṛṣṭireva vivakṣitā "tadagninaiva deveṣu brahmābhavat brāhmaṇo manuṣyeṣu etābhyāṃ hi rūpābhyāṃ brahmābhava"diti ca vākyadvayaṃ brāhmavarṇasyaiva devamanuṣyavibhāgena dvaividhyaparamiti | ucyate; na tāvadindradisṛṣṭayavivakṣā vācyā "tadetadbrahma kṣatraṃ viṭchūdra" iti cāturvarṇyanigamane, kathaṃ cāturvarṇyam ? kṣatrādivarṇatrayasṛṣṭirhyuktetyapekṣāyāṃ "tadagninaiva deveṣu catussaṅkhayāpūraṇāt agniśca mṛtyusañjñasūkṣmāciccharīrakaparamā-tmasṛṣṭatayā prāguktaḥ, "tasya śrāntasya taptasya tejo raso niravarttatāgni"riti | śrāntaśabdaḥ kāraṇalakṣaṇayā yatnaparaḥ, kṛtasaṅkalpasyetyarthaḥ | taptasya- "tapa ālocane" sṛjyavargaparyālocanavata ityarthaḥ | evaṃ tatrāgnireva sṛṣṭatayā śrutaḥ, na tu tadadhiṣṭhito brāhmaṇavarṇaḥ | ihāpi tena catussaṅkhayāpūraṇādagrayaprāyanyāyena kṣatrādivibhāgavattadabhimānīndradisṛṣṭirvi-vakṣitetyavagamyate, na tu tadadhiṣṭhitavarṇamātrasṛṣṭhiḥ | "tadagninaiva deveṣu brahmābhavat brāhmaṇo manuṣyeṣu" ityuktiḥ pūrvaṃ brāhma-ṇavarṇasya brahmaśabdānuktatāṃ jñāpayati, pūrvoktānāmindrakṣatriyādīnāmanayā vacanavyaktayā punaranuktatvāt | na hi kṣatravarṇo deveṣvindreṇa kṣatramabhavat manuṣyeṣu kṣatriyeṇeti vākyaṃ śrūyate, ata evāgnerapi brahmaśabdānuktatvaṃ siddham | na hīndro deve-ṣvindrarūpeṇa kṣatramabhavanmanuṣyeṣu kṣatriyeṇeti vākyamasti | nanu "kṣatriyeṇa kṣatriyo vaiśyena vaiśyaḥ śūdreṇa śūdraḥ" iti śrūyata iti cet, tataḥ kim? varṇāntareṣvapi dvaividhyaṃ pratīyata iti cenna, tadagninaivetyādivākyavairūpyāt | na hi kṣatravarṇo deveṣvindrādirūpeṇa kṣatriyo’bhūt manuṣyeṣu kṣatriyeṇeti śrutam, tathāpi varṇāntaradvaividhyaparatve’dhyāhārabāhu-lyaprasaṅgaḥ, tarhi asyāḥ śruteḥ ko’rthaḥ? ucyate; brāhmaṇābhimānyagnisṛṣṭeḥ pūrvamuktatvāt kṣatrādyabhimānīndrādisṛṣṭi-mihoktavā agnisṛṣṭiḥ smāritā tadagninaiveti vākyena; agninetītthambhāve tṛtīyā | agninā viśiṣṭaṃ tatparaṃ brahma deveṣu brahmābhavat, agnidvārā brāhmaṇābhimānyabhavadityarthaḥ | anena indrādidvārā parabrahmaṇa eva kṣatrādyabhimānitvamityartha-siddham, varṇābhimānidevatānāñca tapoviśeṣāt brāhmaṇyādivibhāgo’stīti vā brāhmakṣatrādivyavahāraḥ "brahmā bṛha-spatiḥ kṣatramindraḥ maruto vai devānāṃ viśaḥ" ityādiśruteḥ | tadānīmagnyādidvārā parabrahmaṇa eva brāhmaṇatvādivibhāgaḥ uktaḥ syāt, "bahu syā"miti sarvavidhabahutvaṃ hi tattaddvārā brahmagatam, evaṃ varṇābhimānidevatāsṛṣṭiruktā | athābhi-mānaviṣayabhūtabrāhmaṇādisṛṣṭiṃ "brāhmaṇo’sya mukhamāsīt bāhūrājanyaḥ kṛtaḥ" ityādiśrutiprasiddhāmupajīvya taddvārā tatphalabhūtamānuṣavarṇavibhāgagāktavaṃ paramātmana ucyate brāhmaṇo manuṣyeṣviti | tatparaṃ brahma manuṣyeṣu brāhmaṇarūpabhāk-

taddvārā brahmābhavat, kṣatriyeṇa viśiṣṭaṃ sattadbrahma taddvārā kṣatriyatvavadabhūt, yathā bhūmidvārā kāṭhinyavadabhūttadvadityarthaḥ | śrutapadānuṣaṅgeṇa nirvāhe sambhavati vākyādhyāhāreṇa yojanānupapatteḥ, madhye’gnirbrāhmaṇayoḥ praśaṃsā "tasmādagnāveva deveṣu lokamicchando brāhmaṇo manuṣye"ṣviti | tatprāśastyahetumāha- etābhyāṃ hi rūpābhyāṃ brahmābhavaditi | agnibrāhmaṇarū-pābhyāṃ paraṃ brahma viśiṣṭamabhavadityarthaḥ | indrakṣatrādīnāṃ ca paramātmarūpatvāviśeṣe’pi agnirbrāhmaṇayostadrūpatvakathanaṃ tatpraśaṃsāyā vivakṣitatvāt, etābhyāṃ hītyādivākyasya varṇadvaividhyaparatvaṃ prayojanābhāvādayuktam | na hi varṇadvaividhya-mātrakathanamutkarṣāya bhavati, idañca vākyamutkarṣopapādakamiti hiśabdena jñāyate, brahmaśabdārthavairūpyaṃ tu "tapasā cīyate brahma" "tasmādetadbrahma" iti muṇḍopaniṣadīva ghaṭate | mukhyārthāsambhave lākṣaṇikārthasvīkārasya tatsambhavepyamukhyārtha-svīkārahetutvābhāvāt; vakṣyate hi "syāccaikasya brahmaśabdavaditi | pūrvapakṣaheteṣu kṣatraviṭchūdrasṛṣṭayukteranyathāsiddhiruktā, kiñca kṣatrādivarṇatrayasṛṣṭiśravaṇena "brahma vā ida"mitivākyasya kāraṇavākyasārūpyanibandhanaṃ paramātmaparatvaṃ bhaṅktavā brahmaśabdasya prathamavarṇatadabhimānidevatāviṣayatvāśrayaṇamayuktam, "sadeve"tyādivākye’pi tejo’bannasṛṣṭervakṣyamāṇatvena sacchabdasyā’pi vāyutadabhimānidevatāviṣayatvaprasaṅgāt | "sa viśamasṛjate"ti pulliṅganirdeśastvātmaśabdābhiprāyaḥ,

1.4.29

 

etadbrāhmaṇopakrame hi "ātmaivedamagra āsī"diti śrūyate; atassa iti nirdeśo na kṣatrapraśaṃsārthaḥ prastutabrāhmaṇaśabdā-bhiprāyaḥ, vyavahitaśabdānuguṇaliṅgabhāktavaṃ sarvanāmapadasya śrutiṣu dṛśyate, yathā muṇḍopaniṣadi "yassarvajñassarvavit yasyaiṣa mavimā bhuvi | divye brahmapure hyeṣa vyomanyātmā pratiṣṭhitaḥ | manonmayaḥ prāṇaśarīranetā pratiṣṭhito’ntaharhṛdayaṃ sannidhāya | tadvijñānena paripaśyanti dhīrāḥ ānandarūpamamṛtaṃ yadvibhāti" iti | atrātmaśabde sannihito’pi brahma, tallakṣaṇamucyata iti vyavahitabrahmaśabdābhiprāyeṇāmṛtaṃ yattaditi nirdiśyate, na tu "sa ta ātmā’ntaryābhyamṛtaḥ" iti-vatpullibhgatvena | nanvasminneva brāhmaṇe "tadāhuryadbrahmavidyayā sarvaṃ bhaviṣyanto manuṣyā manyante kimu tadbrahmāvait yasmāt sarvamabhava"diti pṛṣṭvā tadātmānamevāvaidahaṃ brahmāsmīti tasmāttatsarvamabhavattadyo devānāṃ pratyabudhyata sa eva tadabhavattatha-rṣīṇāṃ tathā manuṣyāṇā"miti brahmaśabdavācyasya avidyātirohitasya ahaṃ brahmāsmītijñānenasarvātmabhāvāpattiśravaṇāt parabrahmaṇo’vidyātirodhanāsambhavāt brāhmaṇādiṣu tatsambhavādupakramasthabrahmaśabdo brāhmaṇavarṇapara ityatrāpi tadanurodhena brāhmaṇavaṇarparatvaṃ brahmaśabdasyopapannamiti naivam; upakrame’pi brahmaśabdasya paramātmaparatvāttatra ca nāvidyātirodhānaṃ śrūyate, tadvācakaśabdābhāvāt; tathā hi, brahmavidyayā sarvaṃ bhaviṣyantaḥ, savarśabdavācyaparamātmaparyantāvirbhāvakāmāḥ, manuṣyā manyante kimu tadbrahmāvait yasmāttatsarvamabhavaditi, tadbrahma kiṃ vedyaṃ vastvantaramavait yasmādvedanāt tatsarvamabha-vaditi brahmaṇo’pi paraṃ tadupāsyaṃ vastvasti na veti bubhutsotthāpitā | upāsyāntaraśūnyamityuttaramāha-tadātmānamevā-vaidahaṃ brahmāsmīti tasmāttatsarvamabhavaditi | ātmānamevāvait-na tvanyadupāsyam, tasmāttatsarvamabhavadityarthaḥ | anya-vedanasyopāyatāniṣedhe tātparyam, na tu svavedanasyopāyatvavidhāne | yathā "sa kāraṇaṃ karaṇādhipādhipo na cāsya kaścijjanitā nacādhipaḥ" iti kāraṇāntaraniṣedhena paramakāraṇatvasiddhiḥ, evamupāsyāntaraniṣedhena brahmaṇaḥ paramopāsya-tvamiha vivakṣitam | kāraṇāntarābhāvaphalamupāsyāntarābhāvaḥ, kāraṇasyaiva hi dhyeyatvam, evamupāsyāntaraśūnyaṃ brahma jānataḥ phalamāha "tadyoya" iti | ataḥ upakramaikārthyaṃ ca paramātmaparatvasādhakam; tasmāt "brahma vā idamagra āsīdeka-meve"tyādivākyasya paramapuruṣasya paratvaṃ siddham | tathā bṛhadāraṇyaka eva "ātmaivedamagra āsītpuruṣavidhaḥ so’nvīkṣa-nnanyadātmano’paśyat" ityādi śrūyate, ihātmaśabdādīkṣaṇācca cetanasya pratipādyatve’pi na sa paramātmā, sa hi nirati-śayānandaḥ, iha ca so’bhibhettasmādekākī ha bibheti sa sahāyamīkṣāñcakre iti bhayānvayo’vagataḥ, paramātmā hi na bhayāśrayaḥ "bhīṣāsmādvātaḥ pavate" ityādi śruteriti | ucyate; ayaṃ paramātmā, kāraṇavākyasārūpyādasya vākyasya, agra āsīditi kāraṇavākyatvaṃ hi pratīyate | asyātmanaḥ puruṣavidhatvaṃ cānandamayatvaṃ jñāpayati "ātmana ākāśaḥ sambhūtaḥ" ityupakramya "anyo’ntara ātmānandamayaḥ" ityuktavā tasya puruṣavidhatvapratipādanāt "sa yatpūrvo’smātsarva-smātsarvān pāpmana oṣat tasmātpuruṣaḥ" iti sarvapāpmapradāhakatvapuruṣaśabdavācyatvāvagamācca para eva bhayānvayastu na paramātmanaḥ, kintu tatkāryabhūtapuruṣasya, "so’hamasmītyagre vyāharattaro’haṃ nāmābhava"diti tatraiva hyuktam | ahamiti hiraṇyagarbhanāma ahamabhimānāśrayavyaṣṭipuruṣāṇāṃ prathamatvāddhiraṇyagarbhasya, tathā mokṣadharme ca caturmukhāsyāhaṅkārasañjña-tvamavagamyate "mayā sṛṣṭaḥ purā brahmā yadyajñamayajatsvayam | tatastasmai varān prīto dadāvahamanuttamān | matputratvaṃ ca kalpādau lokādhyakṣatvameva ca | ahaṅkārakṛtaṃ caiva tathā paryāyavācakam" iti | tatraiva bhṛgubharadvājasaṃvāde "tasmātpa-dmātsamabhavadbrahmā vedamayo vidhiḥ | ahaṅkāra iti khyātaḥ sarvabhūtātmabhūtakṛt | brahmā vai sumahātejā ya ete pañca dhātavaḥ" ityuktatvāt; tasmādayamarthaḥ, ahamasmi-ahaṃ syāṃ caturmukhaḥ syām, iti saṅkalpavākyaṃ vyāharattatopahaṃnāmā caturmukho-’bhavadityarthaḥ | ataścaturmukharūpasya paramātmanaḥ prakṛtatvāttasya sarvapāpmapradāhakatvaṃ sākṣādviśeṣaṇamuktam, tadrūpabhūta-ścaturmukhaḥ so’vibhediti bhayāśrayatayocyata iti, ataḥ ātmā paramātmeti sthitam | tathātraiva bṛhadāraṇyake śrūyate

"naiveha kiñcanāgra āsīnmṛtyunaivedamāmṛmāsīdaśanāyā hi mṛtyuḥ tanmano’kurutā"tyādi | atra mṛtyusañjño na paramā-tmā, tadasādhāraṇadharmāśravaṇāttasyāśanāyāviśiṣṭatvācca, "avijighatso’pipāsaḥ" iti hi paraḥ śrūyate, so’rcanna-caraditi tasyārcanādikarmakartṛtvaṃ śrūyate, paraścākarmavaśyaḥ, " sa eṣa sarvebhyaḥ pāpmabhya uditaḥ apahatapāpme"tiśravaṇāt; ata eva aptattvasṛṣṭayā nārāyaṇa iti ca na śaṅkayam "apahatapāpmā divyo deva eko nārāyaṇa" iti tasyāpahatapāpma-tvāt; ataḥ prasiddhamṛtyuriha vivakṣitaḥ, sūryo vā ? tadarkasyārkatvamityuktatvāt | ucyate;agra iti kāraṇāvastha-tvādayaṃ mṛtyusañjño’ciccharīrakaḥ paramātmā "yasya mṛtyuśarīraṃ sa divyo deva eko nārāyaṇa" iti śruteḥ, aśanāyā nāma jagatsañjihīrṣā; tadvattayā aśanāyāśabdastasmin prayuktaḥ, tanmano’kuruteti manaskāraśca paratvasādhakaḥ, arca-nniti padasyāyamarthaḥ, arcanam prīṇanam karmakārakaṃ ca svayameva, aśrutādhyāhārādapi prakṛtasyaiva karmatvopapatteḥ "lakṣa-ṇahetvoḥkriyāyā" iti śatrantatayā jagadyvāpāralīlayā svātmānaṃ prīṇayitumacaradityarthaḥ | apāṃ sṛṣṭiśca sraṣṭurnārā-yaṇatve liṅgam, "eko ha vai nārāyaṇa āsī "dityupakramya "tā imā āpaḥ" iti śruteḥ | arkaśabdaśca parasmin prīṇa-naguṇayogādvartate, ata eva hi bhagavannāmasahasre paṭhyate "arko vājasanaḥ #ṛṅgī " iti | apāṃ rapaḥ-sārāṃśaḥ | "tatsamahanyata sā pṛthivyabhava"diti brahmāṇḍasṛṣṭirucyate | "tā imā āpaḥ taddhiraṇmayamaṇḍamabhava"diti mahopani#eṣadai-kārthyāt atomṛtyuśarīro nārāyaṇa iha pratipādyaḥ | subālopaniṣadi "tadāhuḥ kiṃ tadāsīttasmai sa hovāca na sannāsanna sadasaditi tasmāttamaḥ sañjāyata" iti śrūyate | atrekṣaṇādikaṃ nāvagamyate dharmivāciśabdaśca sadbrahmādirna prayuktaḥ, atassadasadanirvacanīyaṃ kāraṇaṃ pratīyate, uttaratra pratipādyamāno nārāyaṇa eva na paramakāraṇam, tamaḥ prabhṛtisṛṣṭimuktavā "tadaṇḍaṃ samabhava"diti aṇḍotpattimabhidhāya "madhye puruṣo divyaḥ sahasraśīrṣā puruṣaḥ" iti tasya kāryāntarvartitvaprati-pādanāt "mṛtyurvai pare deva ekībhavati parastānna sannāsanna sadasaditi sadasadubhayavilakṣaṇasya devāt paratvaṃ cāvagamyate | naivam, ucyate; kāraṇatvādeva nārāyaṇaparatvaṃ siddham | asyāmupaniṣadi nārāyaṇasyaiva bhūyo bhūyaḥ pratipādanaṃ ca tātparyaliṅgam "yo’yaṃ vijñānaghana utkrāman sa kena kataradvā sthānamutsṛjyotkrāmati tasmai sa hovāce"tyupakramya "apunarbhavāya kośaṃ bhinattī "tyārabhya "akṣaraṃ bhittvā mṛtyuṃ bhinatti mṛtyurvai pare deva ekībhavati parastānna sannāsanna sadasat" iti mṛtyoḥ pare deve ekībhāvaḥ śrūyate; mṛtyuśca tamaḥ, sthānapramāṇāttaddhi akṣarātparaṃ śrutam, atastamassaṃjña-mṛtyoḥ kāraṇaṃ sadasadubhayavilakṣaṇatayoktaṃ vastu paro deva iti pratīyate, vibhāgāpādānasyaiva avibhāgasthānatvāt, paro devaśca nārāyaṇaḥ "divyo deva eko nārāyaṇaḥ" ityuktatvāt | na ca devātparaṃ sadasadubhayavilakṣaṇam; kintu deva eva, mṛtyusraṃjñātamopādānāvibhāgasthānayorekatvāt, atastamo’pādānatvāvibhāgasthānatvābhyāṃ devatvāvagamāddevasya nārā-yaṇatvānmuktaprāpyatvācca nārāyaṇa eva sadasadubhayavilakṣaṇaḥ | kevalāccetanādacetanānānmiśritatadubhayarūpavyaṣṭibhyaśca vilakṣaṇatayā nārāyaṇo na sannāsanna sadasadityucyate, "madhye puruṣo divyaḥ" iti vākyaṃ tasyāṇḍamadhye svasṛṣṭacatu-rmukharūpeṇāvasthānaṃ darśayati, kevalapuruṣaśabdaścaturmukhaparaḥ, taccharīrakaḥ paramātmā "sahasraśīrṣā puruṣa" ityucyate | "so’gre bhūtānāṃ mṛtyumasṛja"diti triśiraskamṛtyusṛṣṭiścaturmukharūpadharaparamātmakartṛkā; ata eva hi tasya brahmābhibhīta ityanantaramucyate, ato na sannāsanna sadadityuktaṃ jagatkāraṇaṃ nārāyaṇa iti sthitam | "asāvādityo brahmeti brahmaiva

1.4.29


vyākhyātā itipadābhyāso’dhyāyaparisamāptidyotanārthaḥ || itiśrībhagavadrāmānujaviracite śārīrakamīmāṃsābhā-ṣye prathamasyādhyāyasya caturthaḥ pādaḥ || samāptaścādhyāyaḥ ||


vikisrotaḥ

dānam
sadasyatā prāpyatām
praviśyatām
[apanīyatām]
sahāyyam devanāgarīlipyā lekhanārthaṃ sāhāyyam  	sahāyyam  
śrībhāṣyam/dvitīyaḥ bhāgaḥ

pṛṣṭham

dvitīyaḥ bhāgaḥ
[[lekhakaḥ :|]]	
2.1.1

smṛtyanavakāśadoṣaprasaṅga iti cenna anyasmṛtyanavakāśadoṣaprasaṅgāt || 1 ||

2.1.1

 

prathamādhyāye pratyakṣādipramāṇagocarādacetanāt tatsaṃsṛṣṭāttadviyuktācca cetanāt arthāntarabhūtaṃ nirastanikhilāvidyādyapuruṣārthagandhaṃ anantajñānānandaikatānaṃ aparimitodāraguṇasāgaraṃ nikhila-jagadekakāraṇaṃ sarvāntarātmabhūtaṃ brahma vedāntavedyamityuktam |

anantaramasyārthasya sambhāvanīyasamastaprakāradurdharṣaṇatvapratipādanāya dvitīyo’dhyāya ārabhyate | prathamaṃ

2.1.1

 

tāvat kapilasmṛtivirodhādvedāntānāṃ atatparatvamāśaṅkaya tannirākriyate | kathaṃ smṛtivirodhācchaØteranyaparatvam ? uktaṃ hi "virodhe tvanapekṣyaṃ syāt" iti śrutiviruddhāyāḥ smṛteranādaraṇīyatvam | satyam, "audumbarīṃ spṛṣṭvo-dgāyet" ityādiṣu svata evārthaniścayasambhavāt tadviruddhā smṛtiranādaraṇīyaiva; iha tu vedāntavedyatattvasya duravabo-dhatvena paramarṣipraṇītasmṛtivirodhe sati ayamartha iti niścayāt yogāsmṛtyā śruteratatparatvopapādanamaviruddham |

2.1.1

 

etaduktaṃ bhavati - prācīnabhāgoditanikhilābhyudayasādhanabhūtāgnihotradarśapūrṇamāsajyotiṣṭomādikarmāṇi yathāvada-bhyupagacchatā śrutismṛtītihāsapurāṇeṣu "ṛṣiṃ prasūtaṃ kapilam" ityādivākyairāptatvena saṅkīrtitena paramarṣiṇā kapilena paramaniḥśreyasatatsādhanāvabodhitvena upanibaddhasmṛtyupabṛṃhaṇena vinā alpaśrutairmandamatibhiḥ vedāntārtha-niścayāyogāt yathāśrutārthagrahaṇe cāptapraṇītāyāssāṅkhayasmṛteḥ sakalāyā eva anavakāśaprasaṅgācca smṛtiprasiddha evārtho vedāntavedya iti balādabhyupagamanīyamiti | na ca vācyaṃ manvādismṛtīnāṃ brahmaikakāraṇatvavādinīnāmevaṃ-satyanavakāśatvadoṣaprasaṅga iti; dharmapratipādanaparaprācīnabhāgopabṛṃhaṇa eva sāvakāśatvāt | asyāstu kṛtsnāyā-stattvapratipādanaparatvāttathānabhyupagame niravakāśatvameva syāt | tadidamāśaṅkate - smṛtyanavakāśadoṣaprasaṅga iti cediti |

tatrottaram-nānyasmṛtyanavakāśadoṣaprasaṅgāditi | anyā hi manvādismṛtayo brahmaikakāraṇatāṃ vadanti; yathāha manuḥ - "āsīdidaṃ tamobhūtam" ityārabhya "tataḥ svayambhūrbhagavānavyakto vyañjayannidam | mahābhūtādivṛttaujāḥ |

2.1.1

 

"prādurāsīttamonudaḥ" "so’bhidhyāya śarīrātsvāt sisṛkṣuvirvidhāḥ prajāḥ | apa eva sasarjādau tāsu vīryamapā

2.1.1

 

-sṛjat"iti | bhagavadgītāsu ca "ahaṃ kṛtsnasya jagataḥ prabhavaḥ pralayastathā" "ahaṃ sarvasya prabhavo mattassarvaṃ pravartate" iti ca | mahābhārate "kutaḥ sṛṣṭamidaṃ sarvaṃ jagatsthāvarajaṅgamam | pralaye ca kamabhyeti tanme brūhi pitāmaha" iti pṛṣṭa āha "nārāyaṇo jaganmūrtiranantātmā sanātanaḥ" iti | tathā "tasmādavyaktamutpannaṃ triguṇaṃ dvijasattama" iti, "avyaktaṃ puruṣe brahmanniṣkriye sampralīyate" iti ca | āha ca bhagavānparāśaraḥ "viṣṇossakāśādudbhūtaṃ jagattatraiva ca sthitam, sthitisaṃyamakartāsau jagato’sya jagacca saḥ" iti | āha cāpastambaḥ "pūḥ prāṇinaḥ sarva eva

2.1.1

 

guhāśayasya ahanyamānasya vikalmaṣasya" ityārabhya "tasmātkāyāḥ prabhavanti sarve sa mūlaṃ śāśvatikassa nityaḥ" iti | yadi kapilasmṛtyā vedāntavākyārthavyavasthā syāt, tadaitāsāṃ sarvāsāṃ smṛtīnāmanavakāśatvarūpā mahān doṣaḥ prasajyeta | ayamarthaḥ-yadyapi vedāntavākyānām atikrāntapratyakṣādisakaletarapramāṇasambhāvanābhūmi-bhūtārthapratipādanaparatvāt tattadarthavaiśadyāyālpaśrutānāṃ tadarthānusāriṇīnāmāptatamapraṇītānāṃ bahvīnāṃ smṛtīnāṃ tadupabṛṃhaṇāya pravṛttānāmanavakāśatvaṃ mā

prasāṅkṣīditi śrutiviruddhārthā kapilasmṛtirupekṣaṇīyā | upabṛṃhaṇaṃ ca śrutipratipannārthaviśadīkaraṇam; tacca viruddhārthayā smṛtyā na śakyate kartum | na caitāsāṃ smṛtīnāṃ prācīnabhā-goditadharmāṃśaviśadīkaraṇena sāvakāśatvam; parabrahmabhūtaparamapuruṣārādhanatvena dharmānvidadhatīnāmetāsāmārādhya bhūtaparamapuruṣapratipādanābhāve sati tadārādhanabhūtadharmapratipādanāsambhavāt | tathā hi paramapuruṣārādhanarūpatā sarveṣāṃ karmaṇāṃ smaryate "yataḥ pravṛttirbhūtānāṃ yena sarvamidaṃ tatam | svakarmaṇā tamabhyarcya sidiṃ​dha vindati mānavaḥ" "dhyāyennārāyaṇaṃ devaṃ snānādiṣu ca karmasu | brahmalokamavāpnoti na cehāvartate punaḥ "yaissvakarmaparairnātha

2.1.1

 

narairārādhito bhavān | te tarantyakhilāmetāṃ māyāmātmavimuktaye" iti | na caihikāmuṣmikasāṃsārikaphalasā-dhanakarmapratipādanenatāsāṃ sāvakāśatvam; yatasteṣāmapi karmaṇāṃ paramapuruṣārādhanatvameva svarūpam; yathoktaṃ "ye’pyanyadevatābhaktatā yajante śraddhayā’nvitāḥ | te’pi māmeva kaunteya yajantyavidhipūrvakam | ahaṃ hi sarvayajñānāṃ bhoktā ca prabhureva ca | na tu māmabhijānanti tattvenātaścyavantite" iti; tathā "yajñaistvamijyase nityaṃ sarvadeva-mayācyuta | havyakavyabhugekastvaṃ pitṛdevasva-rūpadhṛk" iti | yaduktaṃ "ṛṣiṃ prasūtaṃ kapilam" iti kapilasyāptatayā saṅkīrtanāttatsmṛtyanusāreṇa vedāntārthavya-vastāpanaṃ nyāyyamiti; tadasat, bṛhaspateḥ śrutismṛtiṣu sarveṣāmatiśa-yitajñānānāṃ nidarśanatvena saṅkīrtanāttatpra-ṇītena lokāyatena śrutyarthavyavasthāpanaprasakteriti |

2.1.2

atha syāt, kapilasya svayogamahimnā vastuyāthātmyopalabdhestatsmṛtyanusāreṇa vedāntārtho vyavasthāpa-yitavya iti; ata uttaraṃ paṭhati -

2.1.2

itareṣāṃ cānupalabdheḥ || 2 ||

2.1.2

 

caśabdastuśabdārthaścoditāśaṅkānivṛttyarthaḥ | itareṣām-manvādīnāṃ bahūnāṃ svayogamahimasākṣātkṛta-parāvaratattvayāthātmyānāṃ nikhilajagadbheṣajabhūtasvavākyatayā "yadvai kiñcana manuravadattadbheṣajam" iti śrutiprasi-ddhānāṃ kapiladṛṣṭaprakāreṇa tattvānupalabdheḥ śrutiviruddhākapilopalabdhirbhrāntimūleti na tayā yathoktā vedāntārtha-ścālayituṃ śakya iti siddham || iti smṛtyadhikaraṇam ||

2.1.3

etena yogaḥ pratyuktaḥ || 3 ||

2.1.3

 

etena kāpilasmṛtinirākaraṇena yogasmṛtirapi pratyuktā | kā punaratrādhikāśaṅkā, yannirākaraṇāya nyāyātideśaḥ, yogasmṛtāvapīśvarābhyupagamānmokṣasādhanatayā vedāntavihitayogasya cābhi-dhānāt vakturhiraṇyagarbhasya sarvavedāntapravartanādhikṛtatvācca tatsmṛtyā vedāntopabṛṃhaṇaṃ nyāyyamiti |

parihārastu-abrahmātmakapradhānakāraṇavādānnimittakāraṇamātreśvarābhyupagamāt dhyānātmakasya yogasya dhyeyaikanirūpaṇīyasya dhyeyabhūtayorātmeśvarayorbrahmātmakatvajagadupādānatādisavarkalyāṇaguṇātmakatvaviraheṇā-vaidikatvādvakturhiraṇyagarbhasyāpi kṣetrajñabhūtasya kadācidrajastamo’bhibhavasambhavācca yogasmṛtirapi tatpraṇīta-rajastamomūlapurāṇavadbhrāntimūleti na tayā vedāntopabṛṃhaṇaṃ nyāyyamiti || iti yogapratyuktayadhikaraṇam ||

2.1.4

na vilakṣaṇatvādasya tathātvaṃ ca śabdāt || 4 ||

2.1.4

 

punarapi smṛtivirodhavādī tarkamavalambamānaḥ pratyavatiṣṭhate-yatsāṅkhayasmṛtinirākaraṇena jagato brahmakāryatvamuktam,tannopapadyate; asya pratyakṣādibhiracetanatvenāśuddhatvenānīśvaratvena duḥkhātmakatvena copalabhyamānasya cidacidātmakasya jagataḥ bhavadabhyupetātsarvajñātsarveśvarāddheyapratyanīkādānandaikatānādbrahmaṇo vilakṣaṇatvāt | na kevalaṃ pratyakṣādibhireva jagato vailakṣaṇyamupalabhyate, śabdācca tathātvam-vilakṣaṇatvam upala-bhyate "vijñānaṃ cāvijñānaṃ ca" "evamevaitā bhūtamātrāḥ prajñāmātrāsvarpitāḥ prajñāmātrāḥ prāṇe arpitāḥ" samāne vṛkṣe puruṣo nimagno’gnīśayā śocati muhyamānaḥ" "anīśaścātmā badhyate bhoktṛbhāvāt" ityādibhiḥ | kāryasya hi jagato’cetanatvaduḥkhitvādayo nirddiśyante | yaddhi yatkāryam, tattasmādavilakṣaṇam, yathā mṛtsuvarṇādikāryaṃ ghaṭa-rucakādi; ato brahmavilakṣaṇasyāsya jagatastatkāryatvaṃ na sambhavatīti sāṅkhayasmṛtyanurodhena kāryasalakṣaṇaṃ pradhā-nameva kāraṇaṃ bhavitumarhati | avaśyaṃ ca śāstrasyānanyāpekṣasyātīndriyārthagocaratvepi tarko’nusaraṇīyaḥ, yatassa-rveṣāṃ pramāṇānāṃ kvacit kvacidviṣaye tarkānugṛhītānāmevārthaniścayahetutvam | tarko hi nāma arthasvabhāvaviṣayeṇa

3.adhikaraṇam

 

na tāvatsarvadharmasārūpyam, kāryakāraṇabhāvānupapatteḥ | na hi mṛtpiṇḍakāryeṣu ghaṭaśarāvādiṣu piṇḍatvādyanuvṛtti-rdṛśyate | atha yena kenaciddharmeṇa sārūpyam, tajjagadbrahmaṇorapi sattādilakṣaṇaṃ sambhavati | taducyate; yena sva-bhāvena kāraṇabhūtaṃ vastu vastvantarādyvāvṛttaṃ tasya svabhāvasya tatkārye’pyanuvṛttiḥ kāryasya kāraṇasālakṣaṇyam, yena hyākāreṇa mṛdādibhyo hiraṇyaṃ vyāvartate, tadākārānuvṛttistatkāryeṣu kuṇḍalādiṣu dṛśyate | brahma ca heyapratyanīka-jñānānandaiśvaryasvabhāvam, jagacca tatpratyanīkasvabhāvamiti na tadupādānam | nanu ca vailakṣaṇyepi kāryakāraṇabhāvo dṛśyate, yathā cetanātpuruṣādacetanāni keśanakhadantalomāni jāyante, yathā cācetanādgomayāccetano vṛściko jāyate; cetanāccorṇanābheracetanastantuḥ, naitadevam, yatastatrāpyacetanāṃśa eva kāryakāraṇabhāvaḥ |

2.1.5

atha syāt- acetanatvenābhimatānāmapi caitanyayogaḥ śrutiṣu śrāvyate "taṃ pṛthivyabravīt" "āpo vā akāmayanta" "te heme prāṇā ahaṃśreyase vivadamānā brahmāṇaṃ jagmuḥ" iti nadīsamudraparvatādīnāmapi cetanatvaṃ paurāṇikā ātiṣṭhante, ato na vailakṣaṇyamiti | ata uttaraṃ paṭhati -

2.1.5

abhimānivyapadeśastu viśeṣānugatibhyām || 5 ||

2.1.5

tuśabdaścoditāśaṅkānivṛttyarthaḥ, pṛthivyādyabhimāninyo devatāḥ "taṃ pṛthivyabravīt" ityādiṣu pṛthivyā-diśabdairvyapadiśyante | kutaḥ ? viśeṣānugatibhyām viśeṣaḥ viśeṣaṇam, devatāśabdena viśeṣya pṛthivyādayo’-bhidhīyante, "hantāhamimāstisro devatāḥ" iti tejo’bannāni devatāśabdena viśeṣyante "sarvā ha vai devatā

ahaṃśreyase vivadamānāḥ" "te devāḥ prāṇe niḥśreyasaṃ viditvā" iti ca; anugatiḥ-anupraveśaḥ | "agnirvāgbhūtvā

2.1.5

 

mukhaṃ prāviśat ādityaścakṣurbhūtvā’kṣiṇī prāviśat vāyuḥ prāṇo bhūtvā nāsike prāviśat" ityādinā vāgādya-bhimānitvenāgnyādīnāmanupraveśaḥ śrūyate ato jagato’cetanatvena vilakṣaṇatvādbrahmakāryatvānupapattestarkānugṛhī-tasmṛtyanurodhena jagataḥ pradhānopādānatvaṃ vedāntaiḥ pratipādyate iti || 5 ||

2.1.6

evaṃ prāpte’bhidhīyate -

2.1.6

dṛśyate tu || 6 ||

2.1.6

 

tuśabdātpakṣo viparivartate; yaduktaṃ jagato brahmavilakṣaṇatvena brahmopādānatvaṃ na sambhavatīti | tadayuktam, vilakṣaṇayorapi kāryakāraṇabhāvadarśanāt | dṛśyate hi mākṣikādervilakṣaṇasya krimyādestasmādutpattiḥ | nanūkta-macetanāṃśa eva kāyarkāraṇabhāvāttatra sālakṣaṇyam | satyamuktam, na tāvatā kāyarkāraṇayorbhavadabhimatasālakṣa-ṇyasiddhiḥ, yathākathañcitsālakṣaṇye sarvasya sarvasālakṣaṇyena sarvasmātsarvotpattiprasaṅgabhayādvastuno vastvantarā-dyvāvṛttihetubhūtasyākārasyānuvṛttissālakṣaṇyaṃ bhavatā’bhyupetam, sa tu niyamomākṣikādibhyaḥ krimyādyutpattau na dṛśyata iti brahmavilakṣaṇyasyāpi jagato brahmakāryatvaṃ nānupapannam | na hi mṛddhiraṇyaghaṭamakuṭādiṣviva vastvanta-ravyāvṛttihetubhūta asādhāraṇākārānuvṛttiḥ mākṣikagomayakrimivṛścikādiṣu dṛśyate || 6 ||

2.1.7

asaditi cenna pratiṣedhamātratvāt || 7 ||

2.1.7

 

yadi kāryabhūtājjagataḥ kāraṇabhūtaṃ brahma vilakṣaṇam tarhi kāyarkāraṇayordravyāntaratvena kāraṇe parasmin brahmaṇi kāryaṃ jaganna vidyata ityasata eva jagata utpattiḥ prasajyata iti cet,-naitadevam; kāryakāraṇayoḥ sāla-kṣaṇyaniyamapratiṣedhamātrameva hi pūrvasūtre’bhipretam, na tu kāraṇātkāryasya dravyāntaratvam, kāraṇabhūtaṃ brahmaiva svasmādvilakṣaṇajagadākāreṇa pariṇamata ityetattu na parityaktam, krimimākṣikayorapi hi sati ca vailakṣaṇye

2.1.8

 

kuṇḍalahiraṇyayoriva dravyaikyamastyeva || atra codayati -

2.1.8

apītau tadvatprasaṅgādasasañjasam || 8 ||

2.1.8

 

apītāvityapītipūrvakasṛṣṭayādeḥ pradarśanārtham, "sadeva somyedamagra āsīt" ātmā vā idameka evāgra āsīt" ityādiṣu apyayāvasthopadeśapūrvakatvadarśanātsṛṣṭayādeḥ | yadi kāryakāraṇayordravyaikyamabhyupetam tadā kāryasya jagato brahmaṇi apyayasṛṣṭayādiṣu satsu brahmaṇa eva tattadavasthānvaya iti kāryagatāssarva evāpuruṣārthā brahmaṇi prasajyeran, suvarṇa iva kuṇḍalagatā viśeṣāḥ | tataśca vedāntavākyaṃ sarvamasamañjasaṃ syāt, "yassarva-jñassarvavit" "apahatapāpmā vijaro vimṛtyuḥ" "na tasya kāryaṃ karaṇaṃ ca vidyate na tatsamaścābhyadhikaśca dṛśyate" "tayoranyaḥ pippalaṃ svādvatti anīśaścātmā badhyate bhoktṛbhāvāt" "anīśayā śocati muhyamānaḥ" ityekasminneva

vastunyeṣāṃ parasparaviruddhānāṃ prasakteḥ | athocyeta -cidacidvastuśarīrakasya parasyaiva brahmaṇaḥ kāryakāraṇabhāvā-ccharīrabhūtacidacidvastugatatvācca doṣāṇāma, na śarīriṇi brahmaṇi kāryāvasthe kāraṇāvasthe ca prasaṅga iti | tadayuktam, jagadbrahmaṇoḥ śarīraśarīribhāvasyaivāsambhavāt; sambhave ca brahmaṇi śarīrasambandhanibandhanadoṣā-ṇāmanivāryatvāt; na hi cidacidvastunorbahmaṇaḥ śarīratvaṃ sambhavati, śarīraṃ hi nāma karmaphalarūpasukhaduḥkha-

2.1.8

 

bhogasādhanabhūtendriyāśrayaḥ pañcavṛttiprāṇādhīnadhāraṇaḥ pṛthivyādibhūtasaṅghātaviśeṣaḥ, tathāvidhasyaiva lokavedayoḥ śarīratvaprasiddheḥ, paramātmanaśca "apahatapāpmā vijaraḥ" "anaśnannanyo abhicākaśīti apāṇipādo javano grahītā paśyatyacakṣuḥ sa #ṛṇotyakarṇaḥ" "aprāṇo hyamanāḥ" ityādibhiḥ karmatatphalabhogayorabhāvādindriyādhīna-bhogatvābhāvātprāṇavattvābhāvācca na taṃ prati cetanācetanayośśarīratvam | na cācetanavyaṣṭirūpatṛṇakāṣṭhādīnāṃ samaṣṭirūpasya bhūtasūkṣmasya cendriyāśrayatvādi sambhavati | bhūtasūkṣmasya pṛthivyādisaṅghātatvaṃ ca na vidyate | ceta-nasya tu jñānaikākārasya sarvametanna sambhavatīti natarāṃ śarīratvasambhavaḥ | na ca bhogāyatanatvaṃ śarīratvamiti śarī-ratvasambhavaḥ, bhogāyataneṣu veśmādiṣu śarīratvāprasiddheḥ | yatra vartamānasyaiva

sukhaduḥkhopabhogaḥ, tadeva bhogāyata-namiti cenna; parakāyapraveśajanmasukhaduḥkhopabhogāyatanasya parakāyasya praviṣṭaśarīratvāprasiddheḥ, īśvarasya tu svata-ssiddhanityaniratiśayānandasya bhogaṃ prati cidacitorāyatanatvaniyamo na sambhavati; etena bhogasādhanamātrasya śarīratvaṃ pratyuktam | atha matam-yadicchādhīnasvarūpasthitipravṛtti yat tattasya śarīramiti, sarvasyeśvarecchādhīna-svarūpasthitipravṛttitveneśvaraśarīratvaṃ sambhavatīti; tadapi na sādhīyaḥ, śarīratayā prasiddheṣu tattaccetanecchāyatta-svarūpatvābhāvāt | rugṇaśarīrasya tadicchādhīna pravṛttitvābhāvāt mṛtaśarīrasya tadāyattasthititvābhāvācca, sālabhañjikādiṣu cetanecchādhīnasvarūpasthitipravṛttiṣu taccharīratvāprasiddheśca, cetanasya nityasyeśvarecchāyatta-svarūpatvābhāvācca na taccharīratvasambhavaḥ | na ca yadyekaniyāmyaṃ yadekadhāryaṃ yasyaikaśeṣabhūtam, tattasya śarīramiti vācyam; kriyādiṣu vyabhicārāt | "aśarīraṃ śarīreṣu" "apāṇipādo javano grahītā" ityādibhiśca īśvarasya

2.1.8

 

śarīrābhāvaḥ pratipādyate,ato jagadbrahmaṇoḥ śarīraśarīribhāvasyāsambhavāttatsambhave ca brahmaṇi doṣaprasaṅgādbrahmakāraṇavāde vedāntavākyā-nāmasāmañjasyamiti ||

2.1.9

atrottaram -

2.1.9

na tu dṛṣṭāntabhāvāt || 9 ||

2.1.9

 

naivamasāmañjasyam-ekāsyaivāvasthādvayānvayepi guṇadoṣavyavasthiterdṛṣṭāntasya vidyamānatvāt | tuśa-bdo’tra heyasambandhagandhasyāsambhāvanīyatāṃ dyotayati | etaduktaṃ bhavati; cidacidvastuśarīratayā tadātmabhūtasya parasya brahmaṇaḥ saṅkocavikāsātmakakāryakāraṇabhāvāvasthādvayānvaye’pi na kaścidvirodhaḥ, yataḥ saṅkocavikāsau

parabrahmaśarīrabhūtacidacidvastugatau | śarīragatāstu doṣāḥ nātmani prasajyante, ātmagatāśca guṇā na śarīre; yathā devamanuṣyādīnāṃ saśarīrāṇāṃ kṣetrajñānāṃ śarīragatā bālatvayuvatvasthaviratvādayo nātmani sambadhyante; ātma-gatāśca jñānasukhādayo na śarīre | atha ca "devo jāto manuṣyo jātaḥ" tathā sa eva bālo yuvā sthaviraśca" iti vyapadeśaśca mukhyaḥ, bhūtasūkṣmaśarīrasyaiva kṣetrajñasya devamanuṣyādibhāva iti "tadantarapratipattau" iti vakṣyata iti | yatpunaruktaṃ-cidacidātmakasya jagataḥ sthūlasya sūkṣmasya ca paramātmānaṃ prati śarīrabhāvo nopapadyata iti; tat anākalitasamyaṅnyāyānugṛhītavedāntavākyaguṇasya svamatiparikalpitakurtakavijṛmbhitam; sarva eva hi vedā-ntaḥ sthūlasya sūkṣmasya cetanasyācetanasya samastasya ca paramātmānaṃ prati śarīratvaṃ śrāvayanti; vājasaneyake tāva-tkāṇvaśākhāyāṃ mādhyandinaśākhāyāṃ cāntaryāmibrāhmaṇe "yaḥ pṛthivyāṃ tiṣṭhan yasya pṛthivī śarīram" ityārabhya pṛthivyādisamastamacidvastu "yo vijñāno tiṣṭhan...yasya vijñānaṃ śarīram" "ya ātmani tiṣṭhan...yasyātmā śarīram" iti cetanaṃ ca pṛthakpṛthaṅ#inardiśya tasya tasya paramātmaśarīratvamabhidhīyate | suvālopaniṣadi ca "yaḥ pṛthivīmantare sañcaran yasya pṛthivī śarīram" ityārabhya tadvadeva cidacitossarvāvasthayoḥ paramātmaśarīratvama-bhidhāya "eṣa sarvabhūtāntarātmā’pahatapāpmā divyo deva eko nārāyaṇaḥ" iti tasya sarvabhūtāni pratyātmatvama-

2.1.9

 

bhidhīyate | smaranti ca "jagatsarvaṃ śarīraṃ te" "yadambu vaiṣṇavaḥ kāyaḥ" "tatsarvaṃ vai harestanuḥ" "tāni sarvāṇi tadvapuḥ" "so’bhidhyāya śarīrātsvāt" ityādi | bhūtasūkṣmātsvāccharīrādityarthaḥ | loke ca śarīraśabdo ghaṭādi-śabdavadekākāradravyaniyatavṛttibhanāsāditaḥ krimikīṭapataṅgasarpanarapaśu prabhṛtiṣvatyantavilakṣaṇākāreṣu dravyeṣu agauṇaḥ prayujyamāno dṛśyate | tena tasya pravṛttinimitta vyavasthāpanaṃ sarvaprayogānuguṇyenaiva kāryam | tvaduktañca "karmaphala bhogahetuḥ" ityādikaṃ pravṛttinimitta lakṣaṇaṃ na sarvaprayogānuguṇam | yathokteṣu īśvaraśarīratayā abhihi-teṣu pṛthivyādiṣu avyāpteḥ | kiñca īśvarasya icchāvigraheṣu muktānāṃ ca "sa ekadhā bhavati" ityādi vākyāvagateṣu vigraheṣu tallakṣaṇaṃ avyāptam karmaphalayoga nimittatvābhāvātteṣām | paramapuruṣecchāvigrahācca na pṛthivyādi bhūtasa-ṅghāta viśeṣāḥ | "na bhūtasaṅghasaṃsthāno deho’sya paramātmanaḥ" iti smṛteḥ | ato bhūtasaṅghātarūpatvaṃ ca śarīrasyā-vyāptam, pañcavṛttiprāṇādhīnadhāraṇatvaṃ ca sthāvaraśarīreṣvavyāptam | sthāvareṣu hi prāṇasadbhāve’pi tasya pañcadhā avasthāya śarīrasyadhārakatvenāvasthānaṃ nāsti | ahalyādīnāṃ karmanimittaśilākāṣṭhādiśarīreṣvindriyāśrayatvaṃ ca sukhaduḥkhahetutvaṃ cāvyāptam; ato tasya cetanasya yaddravyaṃ sarvātmanā svārthe niyantuṃ dhārayituṃ ca śakyaṃ taccheṣatai-kasvarūpa ca tattasya śarīramiti śarīralakṣaṇamāstheyam | rugṇaśarīrādiṣu niyamanādyadarśanaṃ vidyamānāyā eva

2.1.9

 

niyamanaśakteḥpratibandhakṛtam, agnyādeḥ śaktipratibandhādauṣṇyādyadarśanavat | mṛtaśarīraṃ ca cetanaviyogasamaya eva viśaritu-mārabdham, kṣaṇāntare ca viśīryate | pūrvaṃ śarīratayā pariklṛptasaṅghātaikadeśatvena ca tatra śarīratvavyavahāraḥ, ataḥ sarvaṃparamapuruṣeṇa sarvātmanā svārthe niyāmyaṃ dhārya taccheṣataikasvarūpamiti sarvaṃ cetanācetanaṃ tasya śarīram | "aśarīraṃ śarīreṣu" ityādi ca karmanimittaśarīrapratiṣedhaparam, yathoktasarvaśarīratvaśravaṇāt, uparitanādhikaraṇeṣu caitadupapādayiṣyate | "apītau tadvatprasaṅgādasamañjasam" "na tu dṛṣṭāntabhāvāt" iti sūtradvayena "itaravyapadeśāt" ityadhikaraṇasiddho’rthaḥ smāritaḥ ||

2.1.10

svapakṣadoṣācca || 10 ||

2.1.10

 

na kevalaṃ brahmakāraṇavādasya nirdoṣatayaitatsamāśrayaṇam; pradhānakāraṇavādasya duṣṭatvācca tatparityajyai-tadeva samāśrayaṇīyam | pradhānakāraṇavāde hi jagatpravṛttirnopapadyate | tatra hi nirvikārasya cinmātraikarasasya puru-ṣasya prakṛtisannidhānena prakṛtidharmādhyāsanibandhanā jagatpravṛttiḥ | nirvikārasya cinmātrarūpasya prakṛtidharmādh-yāsahetubhūtaṃ prakṛtisannidhānaṃ kiṃrūpamiti vivecanīyam | kiṃ prakṛteḥ sadbhāva eva, uta tadgataḥ kaścidvikāraḥ, atha puruṣagata eva kaścidvikāraḥ | na tāvatpuruṣagataḥ, anabhyupagamāt | nāpi prakṛtervikāraḥ, tasyādhyāsakāryatayā-’bhyupetasyādhyāsahetutvāsambhavāt; sadbhāvamātrasya sannidhānatve muktasyāpyadhyāsaprasaṅga iti tvatpakṣe jaga-

2.1.10

 

tpravṛttirnopapadyate | ayamarthaḥ sāṅkhayapakṣapratikṣepasamaye "abhyupagame’pyarthābhāvāt" ityādinā prapañcayiṣyate ||

2.1.11

tarkāpratiṣṭhānādapi || 11 ||

2.1.11

 

tarkasyāpratiṣṭhitatvādapi śrutimūlo brahmakāraṇavāda eva samāśrayaṇīyaḥ, na pradhānakāraṇavādaḥ | śākyo-lūkyākṣapādakṣapaṇakapilapatañjalitarkāṇāmanyonyavyāghātāttarkasyāpratiṣṭhitatvaṃ gamyate ||

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anyathā’numeyamiti cedevamapyanirmokṣaprasaṅgaḥ || 12 ||

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idānīṃ vidyamānānāṃ śākyādīnāṃ tarkānuddūṣyānyathā pradhānakāraṇavādamatikrāntatadupadarśitadūṣaṇatve-nānumāsyāmaha iti cet, evamapi puruṣabuddhimūlatarkaikāvalambanasya tathaiva deśāntarakālāntareṣu tvadadhikakuta-rkakuśalapuruṣotprekṣitatarkadūṣyatvasambhāvanayā tarkāpratiṣṭhānadoṣādanirmokṣo durvāraḥ, ato’tīndriye’rthe śāstrameva pramāṇam, tadupabṛṃhaṇāyaiva tarka upādeyaḥ, tathā cāha "ārṣaṃ dharmopadeśaṃ ca vedaśāstrāvirodhinā | yastarkāṇānu-sandhatte sa dharmaṃ veda netaraḥ" iti | vedākhyaśāstrāvirodhinetyarthaḥ | ato vedavirodhitvena vedārthaviśadīkaraṇarūpa-

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vedopabṛṃhaṇatarkopādānāya sāṅkhayasmṛtirnādaraṇīyā | || vilakṣaṇatvādhikaraṇaṃ samāptam ||

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etena śiṣṭāparigrahā api vyākhyātāḥ || 13 ||

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śiṣṭāḥ-pariśiṣṭāḥ, na vidyate vedaparigraho yeṣāmityaparigrahāḥ; śiṣṭāścāparigrahāśca śiṣṭāparigrahāḥ | etena vedāparigṛhītasāṅkhayapakṣakṣapaṇena pariśiṣṭāśca vedāparigṛhītāḥ kaṇabhakṣākṣapādakṣapaṇakabhi-kṣupakṣāḥ kṣapitā veditavyāḥ | paramāṇukāraṇavāde’mīṣāṃ sarveṣāṃ saṃvādātkāraṇavastuviṣayasya tarkasyāpratiṣṭhitatvaṃ

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na śakyate vaktumityadhikāśaṅkā | tāvanmātrasaṃvāde’pi tarkamūlatvāviśeṣātparamāṇusvarūpe’pi śūnyātmakatvā-śūnyātmakatva-jñānātmakatvārthātmakatva-kṣaṇikatvanityatvaikāntatvānekāntatva-satyāsatyātmakatvādivisaṃvā-dadarśanācca apratiṣṭhitatvameveti parihāraḥ ||

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bhoktrāpatteravibhāgaścet syāllokavat || 14 ||

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punarapi sāṅkhayaḥ pratyavatiṣṭhate-yaduktaṃ sthūlasūkṣmacidacidvastuśarīrasya parasya brahmaṇaḥ kāryakāraṇarūpatvājjīvabrahmaṇoḥ svabhāvavibhāga upapadyata iti; sa tu vibhāgo na sambhavati, brahmaṇaḥ saśarīratve

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tasya bhoktṛtvāpatteḥ, saśarīratve jīvasyeveśvarasyāpi saśarīratvaprayuktasukhaduḥkhayorbhoktṛtvasyāvarjanīyatvāt | nanu ca "sambhogaprāptiriti cenna vaiśeṣyāt" ityatreśvarasya bhogaprasaṅgaparihāra uktaḥ, naivam, tatra hyupāsyatayā hṛdayāya-tane sannihitasya śarīrāntarvartitvamātreṇa bhogaprasaṅgo na vidyata ityuktam, iha tu jīvavadbrahmaṇo’pi saśarīratve tadvadeva sukhaduḥkhayorbhoktṛtvaprasaṅgo durvāra ityucyate; dṛśyate hi saśarīrāṇāṃ jīvānāṃ śarīragatabālatvasthaviratvā-divi#ākārāsambhave’pi śarīradhātusāmyavaiṣamyanimittasukhaduḥkhayogaḥ | śrutiśca "na ha vai saśarīrasya sataḥ priyāpri-yayorapahatirasti | aśarīraṃ vā va santaṃ na priyāpriye spṛśataḥ" iti | ataḥ saśarīrabrahmakāraṇavāde jīveśvarasvabhā-vavibhāgāsambhavāt kevalabrahmakāraṇavāde mṛtsuvarṇādivajjagadgatāpuruṣārthādisarvaviśeṣāśrayatvaprasaṅgācca pradhāna-kāraṇavāda eva jyāyāniti cet -

atrottaram-syāllokavaditi | syādeva vibhāgo jīveśvarasvabhāvayoḥ, nahi jīvasya śarīradhātusāmyavaiṣa-myanimittaṃ sukhaduḥkhayorbhoktṛtvaṃ saśarīratvakṛtam, api tu puṇyapāparūpakarmakṛtam | "na ha vai saśarīrasya" ityapi karmārabdhadehaviṣayam, "sa ekadhā bhavati tridhā bhavati" "sa yadi pitṛlokakāmo bhavati" "sa tatra paryeti jakṣat krīḍan ramamāṇaḥ" iti karmabandhavinirmuktasyāvirbhūtasvarūpasya saśarīrasyaivāpuruṣārthagandhābhāvāt | apahatapāpma-nastu paramātmanaḥ sthūlasūkṣmarūpakṛtsnajagaccharīratve’pi karmasambandhagandho nāstīti natarāmapuruṣārthagandhaprasaṅgaḥ | lokavat-yathā loke rājaśāsanānuvartināṃ tadativartināṃ ca rājānugrahanigrahakṛtasukhaduḥkhayoge’pi na śarīritva-mātreṇa śāsake rājñyapi śāsanānuvṛttyativṛttinimittasukhaduḥkhayorbhoktṛtvaprasaṅgaḥ | yathāha dramiḍabhāṣyakāraḥ "yathā loke rājā pracuradandaśūke ghore’narthasaṅkaṭe’pi pradeśe varttamāno vyajanādyavadhūtadeho doṣairna spṛśyate, abhipretāṃśca lokān paripālati bhogāṃśca gandhādīnaviśvajanopabhogyān dhārayati, tathā’sau lokeśvaro bhramatsvasāmarthya-

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cāmaro doṣairna spṛśyate, rakṣati ca lokān brahmalokādīn bhogāṃścāviśvajanopabhogyān dhārayati" iti | mṛtsu-varṇādivadbrahmasvarūpapariṇāmastu naivābhyupagamyate, avikāratvanirdoṣādiśruteḥ | yattu parairbrahmakāraṇavāde bhoktṛ-bhogyavibhāgābhāvamāśaṅkaya samudraphenataraṅgadṛṣṭāntena vibhāgapratipādanaparaṃ sūtraṃ vyākhyātam, tadayuktam; antarbhā-vitaśaktayavidyopādhikādbrahmaṇassṛṣṭimabhyupagacchatāmevamākṣepaparihārayorasaṅgatatvāt | kāraṇāntargataśaktayavi-dyopādhyupahitasya bhoktṛtvādupādheśca bhogyatvāt | vilakṣaṇayostayoḥ parasparabhāvāpattirhi na sambhavati, svarū-papariṇāmastu tairapi nābhyupeyate "na karmāvibhāgāditi cennānāditvāt" iti kṣetrajñānāṃ tadgatakamarṇāṃ cānādi-tvapratipādanāt | svarūpapariṇāmābhyupagame’pi bhoktṛbhogyāvibhāgāśaṅkā kasyacidapi na jāyate mṛtsuvarṇādi-pariṇāmarūpaghaṭaśarāvakaṭakamukuṭādivibhāgavadbhoktṛbhogyavibhāgopapatteḥ | svarūpapariṇāme ca brahmaṇa eva bhoktṛ-bhogyatvāpattiriti punarapyasāmañjasyameva | ||iti bhoktrāpattyadhikaraṇam ||

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tadananyatvamārambhaṇaśabdādibhyaḥ || 15 ||

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"asaditi cenna pratiṣedhamātratvāt" ityādiṣu kāraṇabhūtādbrahmaṇaḥ kāryabhūtasya jagato-’nanyatvamabhyupagamya brahmaṇo jagatkāraṇatvamupapāditam, idānīṃ tadevānanyatvamākṣipya samādhīyate | tatra

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kāṇādāḥ prāhuḥ-na kāraṇātkāryasyānanyatvaṃ sambhavati, vilakṣaṇabuddhibodhyatvāt, na khalu tantupaṭamṛtpiṇḍa-ghaṭādiṣu kāyarkāraṇaviṣayā buddhirekarūpā | śabdabhedācca, na hi tantavaḥ paṭa ityucyante, paṭo vā tantava iti |

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kāryabhedācca, na hi mṛtpiṇḍenodakamāhriyate ghaṭena vā kuḍyaṃ nirmīyate | kālabhedācca, pūrvakālañca kāraṇam, apara-kālaṃ ca kāryam | ākārabhedācca, piṇḍākāraṃ kāraṇam, kāryaṃ ca pṛthubudhnodarākāram, tathā satyāmeva mṛdi ghaṭo naṣṭa iti vyavahriyate | saṅkhayābhedaśca dṛśyate bahavastantavaḥ ekaśca paṭaḥ | kārakavyāpāravaiyarthyañca, kāraṇameva cetkāryaṃ kiṃ kārakavyāpārasādhyaṃ syāt ? satyapi kārye kāryopayogitayā kārakavyāpāreṇa bhavitavyaṃ cet, sarvadā kārakavyāpāreṇa noparantavyam | sarvasya sarvadā sattvena nityānityavibhāgaśca na syāt | atha kāryaṃ sadeva pūrva-manabhivyaktaṃ kārakavyāpāreṇābhivyajyate, ataḥ kārakavyāpārārthavattvaṃ nityānityavibhāgaścocyate, tadasat; abhivyakterabhivyaktayantarāpekṣatve’navasthānāt, anapekṣatve kāryasya nityopalabdhiprasaṅgāt, tadutpattyabhyupagame cāsatkāryavādaprasaṅgāt | kiñca kārakavyāpārasyābhivyañjakatve ghaṭārthena kārakavyāpāreṇa karakāderapyabhivyaktiḥ prasajyate, sampratipannābhivyañjakabhāveṣu dīpādiṣvabhivyaṅgayaviśeṣaniyamādarśanāt; na hi ghaṭārthamāropitaḥ pradīpaḥ karakādīnnābhivyanakti, ato’sataḥ kāryasyotpattihetutvenaiva kārakavyāpārārthavattvam, ataśca satkāryavādā-siddhiḥ | na ca niyatakāraṇopādānaṃ sata eva kāryatvaṃ sādhayati, kāraṇaśaktiniyamādeva tadupapatteḥ | nanvasat kāryavādino’pi kārakavyāpāro nopapadyate, prāgutpatteḥ kāryasyāsattvāt, kāryādanyatra kārakavyāpāreṇa bhavita-vyam; tatrānyatvāviśeṣāttantugatakārakavyāpāreṇa ghaṭotpattirapi prasajyate, naivam; yatkāryotpādanaśaktaṃ yatkāra-ṇam tadgatakārakavyāpāreṇa tatkāryotpattisiddheḥ | atrāhuḥ-kāraṇādananyatkāryam, na hi paramārthataḥ kāraṇavyati-riktaṃ kāryaṃ nāma vastvasti; avidyānibandhanatvātsakalakāryatadyvavahārayoḥ, ato yathā kāraṇabhūtāt mṛddra-vyādghaṭādiṣu vikāreṣupalabhyamānādyvatiriktaṃ ghaṭaśarāvādikāryaṃ vyavahāramātrālambanaṃ mithyā, kāraṇabhūtaṃ mṛddravya-

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meva satyam tathā nirviśeṣasanmātrāt kāraṇabhūtādbrahmaṇo’nyo’haṅkārādivyavahārālambanaḥ kṛtsnaḥ prapañco mithyā, kāraṇabhūtaṃ sanmātraṃ brahmaiva satyam; tasmātkāraṇavyatiriktaṃ kāryaṃ nāstīti kāraṇādananyatkāryam | na ca vācyaṃ śukti-kārajatādīnāmiva ghaṭādikāryāṇāmasatyatvāprasiddherdṛṣṭāntānupapattiriti; yatastatrāpi yuktayā mṛddravyamā-trameva satyatayā vyavasthāpyate, tadatiriktaṃ tu yuktayā bādhyate, kā punaratra yuktiḥ, mṛddravyamātrasyānuvarttamānatvaṃ tadatiriktasya ca vyāvartamānatvam | rajjusarpādiṣu hyanuvarttamānasyādhiṣṭhānabhūtasya rajjvādessatyatā vyāvarttamānasya ca sarpabhūdalanāmbudhārāderasatyatā dṛṣṭā tathā’nuvarttamānamadhiṣṭhānabhūtaṃ mṛddravyameva satyam vyāvarttamānāstu ghaṭaśarā-vādayo’satyabhūtāḥ | kiñca sata ātmano vināśābhāvādasataśca śaśaviṣāṇāderupalabddhayabhāvādupalabdhivināśa-yogi kāryaṃ sadasadbhayemanirvacanīyamiti gamyate | anirvacanīyaṃ ca śuktikārajatādivanmṛṣaiva | tasya cānirva-canīyatvaṃ pratītibādhābhyāṃ siddham | kiñca kāryamutpādayanmṛdādikāraṇadravyaṃ kimavikṛtameva kāryamutpādayati ? uta kiñcanaviśeṣamāpannam ? na tāvadavikṛtamutpādayati sarvadotpādakatvaprasaṅgāt | nāpi viśeṣāntaramāpannam, viśeṣāntarāpatterapi viśentarāpattipūrvakatvena bhavitavyam tasyā api tathetyanavasthānāt | avikṛtameva deśa-

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kālanimittaviśeṣasambandhaṃ kāryamutpādayatīti cenna; deśādiviśeṣasambandho’pi hyavikṛtasya viśeṣāntaramā-pannasya ca pūvarvanna sambhavati | na ca vācyam mṛtsuvarṇadugdhādibhyo ghaṭarucakadadhyādīnāmutpattirdṛśyate; śukti-kārajatādivat deśakālādipratipannopādhau bādhaśca na dṛśyate, ataḥ pratītiśaraṇānāṃ kāraṇātkāryotpattirava-śyāśrayaṇīyeti; vikalpāsahatvāt-kiṃ hemādimātrameva svastikāderārambhakam, uta rucakādi, atha rucakā-dyāśrayo hemādiḥ ? na tāvaddhemādimātramārambhakam; hemavyatiriktasya kāryasyābhāvāt, svātmānaṃ pratyātmana ārambhakatvāsambhavācca | hemavyatiriktaṃ svastikaṃ dṛśyata iti cet-na, hemavyatiriktaṃ tat, hemapratyabhijñānā-ttadatiriktavastvantarānupalabdheśca | buddhiśabdāntarādibhirvastvantaratvaṃ sādhitamiti cenna, anirūpitavastvava-lambanānāṃ buddhiśabdāntarādīnāṃ śuktikārajataśabdabuddhayādivat bhrāntimūlatvena vastvantarasadbhāvasyāsādhaka-tvāt | nāpi rucakādi svastikāderārambhakam, svastike hi rucakaṃ paṭa iva tantavo bhavatāpi nopalabhyate | nāpi rucakāśrayabhūtaṃ hema, rucakāśrayākāreṇa hemnaḥ svastike’nupalabdheḥ, ato mṛdādikāraṇātiriktasya kārya-syāsatyatvadarśanādbrahmavyatiriktaṃ kṛtsnaṃ jagatkāryatvena mithyābhūtam, tadidaṃ brahmavyatiriktamithyātvasukhaprati-pattaye kālpanikamṛdādisatyatvamāśritya kāryasyāsatyatvaṃ pratipāditam | paramārthatastu mṛtsuvarṇādikāraṇamapi ghaṭarucakādikāryavanmithyābhūtam, brahmakāryatvāviśeṣāt | "aitadātmyamidaṃ sarvaṃ tatsatyam" "neha nānāsti kiñcana" "mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva paśyati" "yatra hi dvaitamiva bhavati taditaraṃ itaraṃ paśyati" "yatra tvasya savarmātmaivābhūttatkena kaṃ paśyet" "indro māyābhiḥ pururūpa īyate" ityevamevādibhiḥ śrutibhiśca brahmavya-

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tiriktasya mithyātvamavagamyate | na cāgamāvagatārthasya pratyakṣavirodhaḥ śaṅkanīyaḥ | yathoktaprakāreṇa kāryasya sarvasya mithyātvāvagamāt pratyakṣasya sanmātraviṣayatvācca, virodhe satyapyasambhāvitadoṣasya caramabhāvinaḥ sva-rūpasadbhāvādau pratyakṣādyapekṣatve’pi pramitau nirākāṅkṣasya niravakāśasya śāstrasya balīyastvāt; ataḥ kāraṇabhū-tādbrahmaṇo’nyatsarvaṃ mithyā | na ca prapañcamithyātvena jīvamithyātvamāśaṅkanīyam, brahmaṇa eva jīvabhāvāt | brahmaiva hi sarvaśarīreṣu jīvamāvamanubhavati, "anena jīvenātmanā’nupraviśya" "eko devaḥ sarvabhūteṣu gūḍhaḥ" "eko devo bahudhā niviṣṭaḥ" "eṣa sarveṣu bhūteṣu gūḍhotmā na prakāśate" "nānyo’tostiṃ draṣṭā" ityevamādibhyaḥ | nanvekameva brahma sarvaśarīreṣu jīvabhāvamanubhavatīti cet "pāde me vedanā śirasi me sukham" itivatsarvaśarīreṣu sukhaduḥkhaprati-sandhānaṃ syāt, jīveśvarabaddhamuktaśiṣyācāryajñatvājñatvādivyavasthā ca na syāt | atra kecidadvitīyatvaṃ brahmaṇo-’bhyupayanta evaivaṃ samādadhate-ekasyaiva brahmaṇaḥ pratibimbabhūtānāṃ jīvānāṃ sukhitvaduḥkhitvādaya ekasyaiva mukhasya pratibimbānāṃ maṇikṛpāṇadarparṇādiṣūpalabhyamānānāmalpatvamahattvamalinatvavimalatvādivattattadupādhivaśādyvava-sthāpyante | nanu "anena jīvenātmanā’nupraviśya" ityādiśruterna jīvā brahmaṇo bhidyanta ityuktam satyaṃ paramā-rthataḥ, kālpanikaṃ tu bhedamāśrityeyaṃ vyavasthocyate | kasya punaḥ kalpanā ? na tāvadbrahmaṇaḥ, tasya pariśuddhajñānā- tmanaḥ kalpanāśūnyatvāt | nāpi jīvānām, itaretarāśrayatvaprasaṅgāt, kalpanādhīno hi jīva bhāvaḥ, jīvāśrayā ca kalpaneti | naitadevam, avidyājīvabhāvayorbījāṅkuranyāyenānāditvāt | kiñca prāsādanigaraṇādivadupapanna-

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taikaveṣāyāṃ avastubhūtāyāmavidyāyāṃ netaretarāśrayatvādayo vastudoṣā anavaklṛptimāvahanti | vastuto brahmāvya-tiriktānāṃ jīvānāṃ svato viśuddhatve’pi kṛpāṇādigatamukhapratibimbaśyāmatādivat aupādhikāśuddhisambhavāda-vidyāśrayatvopapatteḥ kālpanikatvopapattiḥ | pratibimbagataśyāmatādivajjīvagatāśuddhirapi bhrāntireva, anya-thā’nirmmokṣatvaprasaṅgāt | jīvānāṃ bhramasya pravāhānāditvānna taddheturanveṣaṇīya iti | tadetadaviditādvaitayā thātmyānāṃ bhedavādaśraddhālujanasabahumānāvalokanalipsāvijṛmbhitam | tathā hi; jīvasyākalpitasvābhāvika-rūpeṇāvidyāśrayatve brahmaṇa evāvidyāśrayatvamuktaṃ syāt | tadatiriktena tasmin kalpitenākāreṇāvidyāśrayatve jaḍasyāvidyāśrayatvamuktaṃ syāt | na khalvadvaitavādinastadubhayavyatiriktamākāramabhyupagacchanti | kalpitākāra-viśiṣṭena svarūpeṇaivāvidyāśrayatvamiti cet, tanna | svarūpasya akhaṇḍaikarasasyāvidyāmantareṇa viśiṣṭarūpatva-siddheḥ, avidyāśrayākāra eva hi nirūpyate | kiñca bandhamokṣādivyavasthāsiddhayarthaṃ hi jīvājñānavādāśrayaṇam,

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sā tu vyavasthā jīvājñānapakṣe’pi na sidhyati | avidyāvināśa eva hi mokṣaḥ, tatraikasmin mukte avidyāvinā-śāditare’pi vimucyeran | anyasyāmuktatvādavidyā tiṣṭhatīti cet tarhyekasyāpyamuktiḥ syāt, avidyāyā avi-naṣṭatvāt | pratijīvamavidyābhedaḥ kalpyate, tatra yasyāvidyā vinaṣṭā sa mokṣyate, yasya tvavinaṣṭā sa vatsyata iti cet-tanna; pratijīvamiti jīvabhedamāśritya brūṣe, sa jīvabhedaḥ kiṃ svābhāvikaḥ utāvidyākalpitaḥ ? na tāvat-svābhāvikaḥ, anabhyupagamāt bhedasiddhayarthasya cāvidyākalpanasya vyarthatvāt | athāvidyākalpitaḥ tatreyaṃ jīva-bhedakalpikā’vidyā kiṃ brahmaṇaḥ, uta jīvānām ? brahmaṇa iti cet āgato’si madīyaṃ mārgam | atha jīvānāṃ kimasyā jīvabhedaklṛptisiddhayarthatāṃ vismarasi | atha pratijīvaṃ baddhamuktavyavasthāsiddhayarthaṃ yāḥ avidyāḥ kalpyante tābhireva jīvabhedo’pīti manuṣe, jīvabhedasiddhau tāssiddhayanti tāsu siddhāsu jīvabhedasiddhiritītareta-rāśrayatvam | na cātra bījāṅkuranyāyaḥ siddhayati, bījāṅkureṣu hyanyadanyadbījamanyasyānyasyāṅkurasyotpādakam, iha tu yābhiravidyābhirye jīvāḥ kalpyante tānevāśritya tāsāṃ siddhirityaśakanīyatā | atha bījāṅkuranyāyena pūrvapūrva-jīvāśrayābhiravidyābhiruttarottarajīvakalpanāṃ manyase, tathā sati jīvānāṃ bhaṅguratvamakṛtābhyāgamakṛtavipraṇāśā-diprasaṅgaśca; ata eva brahmaṇaḥ pūrvapūrvajīvāśrayābhiravidyābhiruttarottarajīvabhāvakalpanamityapi nirastam | avidyāpravāhe’bhyupagamyamāne tattatkalpitajīvabhāvasyāpi tadvatpravāhānāditā syāt | na dhruvarūpatā, āmo-

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kṣācca jīvasya dhruvatvamiṣṭaṃ na siddhayet | yaccoktaṃ avidyāyā avasturūpatvenānupapannataikaveṣāyā netaretarāśraya-tvādayo vastudoṣā anavaklṛptimāvahantīti, tathā sati muktān paraṃ ca brahmāśrayedavidyā; śuddhavidyāsvarūpa-tvādaśuddhirūpā na tatra prasajatīti cet kimupapattyanuvarttinyavidyā ? evaṃ tarhyuktābhirupapattibhirjjīvānapi nāśra-yet | kiñca jīvāśrayāyā avidyāyāstattvajñānodayānnāśe sati jīvo naśyedvā, na vā ? yadi naśyetsvarūpo-cchittilakṣaṇo mokṣaḥ syāt; no cedavidyānāśepyanirmokṣaḥ, brahmasvarūpavyatiriktajīvatvāvasthānāt |

yaccoktaṃ maṇikṛpāṇadarpaṇādiṣūpalabhyamānamukhamalinatvavimalatvādivacchuddhayaśuddhayādivyavasthopapattiriti | tatredaṃ vimarśanīyam; alpatvamalinatvādaya aupādhikā doṣāḥ kadā naśyeyuriti | kṛpāṇādyupādhyapagama iti cet kiṃ tadālpatvādyāśrayaḥ pratibimbaṃ tiṣṭhati vā, na vā ? tiṣṭhatīti cet tatsthānīyasya jīvasyāpi sthitatvāda-nirmokṣaprasaṅgaḥ | naśyati cet tadvadeva jīvanāśātsvarūpocchittilakṣaṇo mokṣaḥ syāt | kiñca yasya hyapuruṣārtha-rūpadoṣapratibhāsaḥ tasya taducchedaḥ puruṣārthaḥ | tatra kimaupādhikadoṣapratibhāso bimbasthānīyasya brahmaṇaḥ,uta pratibimbasthānīyasya jīvasya, utānyasya kasyacit ? ādyayoḥ kalpayordṛṣṭānto’yaṃ na saṅgacchate, mukhasya mukha-pratibimbasya cālpatvādidoṣapratibhāsaśūnyatvāt, na hi mukhaṃ tatpratibimbaṃ vā cetayate, brahmaṇo doṣapratibhāse brahmāvidyāprasaṅgaśca | tṛtīyo’pi kalpo na kalpate jīvabrahmavyatiriktasya draṣṭurabhāvāt | kiñca avidyākalpyasya jīvasya kalpakaḥ ka iti nirūpaṇīyam | na tāvadavidyā, acetanatvāt | nāpi jīvaḥ, ātmāśrayadoṣaprasaṅgāt, śuktikārajatādivadavidyākalpyatvācca jīvabhāvasya, brahmaiva kalpakamiti cet brahmājñānamevāyatam | kiñca brahmājñānānabhyupagame kiṃ brahma jīvān paśyati vā na vā ? na paśyati cet īkṣāpūrvikā vicitrasṛṣṭirnāmarūpavyā-karaṇamityādi brahmaṇo na syāt | atha paśyati, akhaṇḍaikarasaṃ brahma nāvidyāmantareṇa jīvān paśyatīti brahmājñāna-prasaṅgaḥ, ata eva māyā’vidyāvibhāgavādopi nirastaḥ, ajñānamantareṇa hi māyino’pi brahmaṇo

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jīvadarśitvaṃ na syāt | na ca māyāvī parānadṛṣṭvā mohayitumalam | nāpi māyā māyāvino darśanasādhanam, dṛṣṭeṣu pareṣu tanmoha-nasādhanamātratvāttasyāḥ | atha brahmaṇo māyā tasya jīvadarśitvaṃ kurvatī jīvamohanasya heturiti manyase tarhi pariśuddhasyākhaṇḍaikarasasvaprakāśasya brahmaṇaḥparadarśanaṃ kuvartī māyā, māyā’paraparyāyā avidyaiva syāt | atha matam viparītadarśanaheturavidyā, māyā tu mithyābhūtaṃ brahmavyatiriktaṃ mithyātvenaiva darśayantī na brahmaṇo vipa-rītadarśanahetuḥ, atastasyā nāvidyātvamiti | naivam, candraikatve jñāyamāne dvicandradarśanahetorapyavidyātvāt | yadi ca brahma mithyātvenaiva svavyatiriktaṃ jānāti, na tarhi tanmohayati | na hyanunmatto mithyātvena jñātān moha-yitumīhate | athāpururṣāthā’paramārthadarśanaheturavidyā, māyā tu brahmaṇo nāpuruṣārthadarśanahetuḥ, ato’syā nāvidyātvāmiti matam | tanna; dvicandrajñānasya duḥkhahetutvābhāvenāpuruṣārthatvābhāve’pi taddheturavidyaiva, tannirasane ca prayasyanti; yadi ca nāpu-ruṣārthadarśanakarīmāyā, tarhyanucchedyatayā nityā brahmasvarūpānubandhinī syāt | astu ko doṣa iti cet, dvaitadarśanameva doṣaḥ | "yatra hi dvaitamiva bhavati yatra tvasya sarvamātmaivābhūttatkena kaṃ paśyet" ityādyadvaitaśrutayaḥ prakupyeyuḥ | paramārthaviṣayā advaitaśrutayaḥ, māyāyāstvaparamārthatvādavirodha iti cet, aparicchinnānandaikasvarūpasya brahmaṇaḥ aparamārthabhūtamāyādarśanaṃ tadvattā ca avidyāmantareṇa nopapadyate | kiñca aparamārthabhūtayā nityayā māyayā kiṃ prayojanaṃ brahmaṇaḥ ? jīvamohanamiti cet; apuruṣārthena mohanena kiṃ prayojanam ? krīḍeti cet, aparicchinnānandasya kiṃ krīḍayā ? paripūrṇabhogānāmeva krīḍā puruṣārthatvena loke

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dṛṣṭeti cet; naivamihopapadyate | na hyaparamārthabhūtaiḥ krīḍopakaraṇairaparamārthatayā pratibhāsamānairniṣpannayā’paramārtha-bhūtayā krīḍayā aparamārthabhūtena ca tatpratibhāsenānunmattānāṃ krīḍāraso niṣpadyate | māyāśrayatayābhimatabrahmavya-tirekeṇāvidyāśrayasya jīvasya kalpanā’sambhavaśca pūrvavadeva draṣṭavyaḥ, ato brahmaivānādyavidyāśabalaṃ svagatanānātvaṃ paśyatītyadvitīyatvaṃ brahmaṇo’bhyupayadbhirabhyupetavyam |

yattu bandhamokṣavyavasthā nopapadyata iti, na tadbrahmājñānavādinaścodyam, ekasyaiva brahmaṇo’jñasya svājñānani-vṛttyā mokṣyamāṇatvāt baddhamuktādivyavasthāyā evābhāvāt vyavahriyamāṇāyāśca baddhamuktaśiṣyācāryādivyava-sthāyāḥ kālpanikatvātsvapnadarśina iva caikasyaivāvidyayā sarvakalpanopapatteḥ, svapnadṛśā hyekena dṛṣṭāḥ śiṣyācā-ryādayaḥ tadavidyākalpitā eva; ata eva bahvavidyākalpanamapi na yuktimat | pāramārthikī bandhamokṣa vyavasthā svaparavyavasthā ca jīvājñānavādināpi nābhyupeyate | apāramārthikī tvekasyaivāvidyayopapadyate, prayogaścabandha-mokṣavyavasthāḥ svaparavyavasthāśca svāvidyākalpitāḥ, apāramārthikatvāt, svapnadṛṣṭavyavasthāvaditi | śarīrānta-rāṇyapi mayaivātmavanti, śarīratvāt, etaccharīravat | śarīrāntarāṇyapi madavidyākalpitāni śarīratvāt kārya-tvāt jaḍatvāt kalpitatvādvā, etaccharīravat | vivādādhyāsitaṃ cetanajātamahameva, cetanatvāt, yadanahaṃ tadace-tanaṃ dṛṣṭam, yathā ghaṭaḥ, ataḥ svaparavibhāgo baddhamuktaśiṣyācāryādivyavasthāścaikasyāvidyākalpitāḥ | dvaitavā-dināpi baddhamuktavyavasthādurupapādā; atītānāṃ kalpānāmānantyādekaikasmin kalpe ekaikamuktāvapi sarveṣāṃ mokṣasambhavādamuktānupapatteḥ | anantatvādātmanāmamuktāśca santīti cet, kimidamanantatvam ? asaṅkhayeyatva-miti cenna; bhūyastvādalpajñairasaṅkhayeyatvepīśvarasya sarvajñasya saṅkhayeyā eva | tasyāpyaśakyatve sarvajñatvaṃ na syāt;

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ātmanā nissaṅkhayatvādīśvarasyāvidyamānasaṅkhayāvedanābhāvo nāsāvajrñyamāvahatīti cet, bhinnatve saṅkhayāvi-dhuratvaṃ nopapadyate | ātmanaḥ saṅkhayāvantaḥ, bhinnatvāt; māṣasarṣapaghaṭapaṭādidivat | bhinnatve cātmānaṃ ghaṭādi-vajjaḍatvamanātmatvaṃ kṣayitvaṃ ca prasajyate | brahmaṇaścānantatvaṃ na syāt | anantatvaṃ nāma-paricchedarahitatvam | bhedavāde ca vastvantarādvilakṣaṇatvena brahmaṇo vastutaḥ paricchedarahitatvaṃ na śakyate vaktum, vastvantarabhāva eva hi vastutaḥ paricchedaḥ | vastutaḥ paricchinnasya deśataḥ kālataścāparicchinnatvaṃ na yujyate, vastvantarādvilakṣaṇatvena vastutaḥ paricchinnā eva ghaṭādayo deśataḥ kālataśca paricchinnā hi dṛṣṭāḥ, tathā sarve cetanāḥ brahma ca vastutaḥ paricchinnāḥ deśakālābhyāmapi paricchidyante | evañca "satyaṃ jñānamanantam" ityādibhissarvaprakāraparicchedarahitatvaṃ vadadbhirvirodhaḥ | utpattivināśādayaśca jīvānāṃ brahmaṇaśca prasajyeran, kālapariccheda eva hyutpattivināśabhāgitvaṃ, ataḥ ekasyaivāparicchinnasya brahmaṇo’vidyāvijṛmbhitaṃ brahmādistambaparyantaṃ kṛtsnaṃ jagat; sukhaduḥkhapratisandhāna-vyavasthādayo’pi svāpnavyavasthāvadavidyāsvābhāvyādupapadyante; tasmādekameva nityamuktasvaprakāśasvabhāvamanādya-vidyāvaśājjagadākāreṇa vivartata iti paramārthato brahmavyatiriktābhāvāttadananyatvaṃ jagata iti |

atrocyate-nirviśeṣasvaprakāśamātraṃ brahmānādyavidyātirohitasvasvarūpaṃ svagatanānātvaṃ paśyatītyetat prakāśasvarūpasya niraṃśasya prakāśanivṛttirūpatirodhāne svarūpanāśaprasaṅgena tirodhānāsambhavādibhyaḥ sakala- pramāṇaviruddhaṃ svavacanaviruddhaṃ ceti pūrvamevoktam | yatpunaruktaṃ kāraṇavyatiriktaṃ kāryaṃ yuktibādhitatvena śukti-kārajatādivadbhrama iti, tadayuktam; yukterabhāvāt | yattvanuvarttamānasya kāraṇamātrasya satyatvaṃ vyāvartamānānāṃ

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ghaṭaśarāvādikāryāṇāmasatyatvamiti; tadapyanyatra dṛṣṭasyānyatra vyāvartamānatā na bādhiketyādibhiḥ pūrvameva parihṛtam | yaccopalabhyamānatvavināśitvābhyāṃ sadasadanirvacanīyatvena kāryasya mṛṣātvamiti, tadasat; upa-labdhivināśayogo hi na mithyātvaṃ sādhayati, kintvanityatvam, yaddeśakālasambandhitayā tadupalabdhaṃ taddeśa-kālasambandhitayā bādhitatvameva hi tasya mithyātve hetuḥ, deśāntarakālāntarasambandhitayopalabdhasyānyadeśa-kālasambandhitvena bādhitvaṃ deśāntarakālāntaravyāptimātraṃ sādhayati; na tu mithyātvam | pratiyogaśca ghaṭā-dikāryaṃ satyam, deśakālādipratipannopādhāvabādhitatvāt, ātmavat | yaccoktaṃ-kāraṇasvarūpādavikṛtādvi-kṛtācca kāryotpattirna sambhavatīti, tadasat; deśakālādisahakārisamavahitātkāraṇātkāryotpattisambhavāt | tatsamavadhānaṃ ca vikṛtasyāvikṛtasya ca na sambhavatīti yaduktaṃ, tadayuktam; pūrvamakṛtasyaiva kālādisamavadhāna-sambhavāt | avikṛtatvāviśeṣātpūrvamapi deśakālādisamavadhānaṃ prasajyata iti cenna; deśakālādisamavadhānasya kāraṇāntarāyattasyaitadāyattatvābhāvāt; ato deśakālādisamavadhānarūpaviśeṣamāpannaṃ kāraṇaṃ kāryamutpādayatīti na kiñcidavahīnam | kāraṇasya ca kāryaṃ pratyārambhakatvamabādhitaṃ dṛśyamānaṃ na kenāpi prakāreṇāpahnotuṃ śakyate | yattu hemādimātrasya rucakādikāryasyaitadāśrayasya vā hemāderārambhakatvaṃ na samabhavatīti, tadayuktam; hemādimātra-

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syaiva yathoktaparikarayuktasyārambhakatvasambhavāt | na cārambhakahemavyatiriktaṃ kāryaṃ na dṛśyata iti vaktuṃ śakyam,

hemātiriktasya svastikasya darśanāt buddhiśabdāntarādibhirvastvantarasya sādhitatvācca | na cāyaṃ śuktikārajatā-divadbhramaḥ, utpattivināśayorantarāla upalabhyamānasya taddeśakālasambandhitayā bādhādarśanāt | na cāsyā upala-bdherbādhikā kācidapi yuktirdṛśyate, prāganupalabdhasvastikopalabdhivelāyāmapi hemapratyabhijñā svastikāśrayatayā hemno’pyanuvṛtteraviruddhā, śrutibhistu prapañcamithyātvasādhanaṃ pūrvameva nirastam | yaccānyadatra pratyakṣāvirodhādi prativaktavyaṃ tadapi sarvaṃ pūrvameva sūktam | yaccoktam-ekenātmanā sarvāṇi śarīrāṇyātmavantīti, tasasat; eka-syaiva sarvaśarīraprayuktasukhaduḥkhapratisandhānaprasaṅgāt | saubhariprabhṛtiṣu hyātmaikatvenā’nekaśarīraprayuktasukhādi-pratisandhānamekasya dṛśyate | na cāhamarthasya jñātṛtvāttadbhedātpratisandhānābhāvo nātmabhedāditi vaktuṃ śakyam;

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ātmā jñātaiva, sa cāhamartha eva, antaḥkaraṇabhūtastvahaṅkāro jaḍatvātkaraṇatvācca śarīrendriyādivanna jñātetyu-

papāditatvāt | yacca śarīratvajaḍatva-kāryatvakalpitatvaiḥ sarvaśarīrāṇāmekasya avidyākalpitatvamuktam, tadapi

sarvaśarīrāṇāmavidyākalpitatvasyaivābhāvādayuktam | tadabhāvaścābādhitasya satyatopapādanāt | yacca cetanāda-nyasya jaḍatvadarśanātsarvacetanānāmananyatvamuktaṃ tadapi sukhaduḥkhavyavasthayā bhedopapādanādeva nirastam | yattu mayaivātmavanti madavidyākalpitānyahameva sarvaṃ cetanajātamityahamarthasyaikyamupapāditam tadajñātasvasiddhāntasya bhrāntijalpitam; ahaṃ tvamādyatharvilakṣaṇaṃ cinmātraṃ hyātmā tvanmate | kiñca nirviśeṣacinmātrātireki sarvaṃ mithyeti vadato mokṣārthaśravaṇādiprayatno niṣphalaḥ, avidyākāryatvāt; śuktikārājatādiṣu rajatādyupādānādi-prayatnavat | mokṣārthaprayatno’pi vyarthaḥ, kalpitācāryāyattajñānakāryatvāt śukaprahlādavāmadevādiprayatnavat | tattvamasyādivākyajanyajñānaṃ na bandhanivartakam, avidyākalpitavākyajanyatvātsvayamavidyātmakatvāt, avi-dyākalpitajñātrāśrayatvāt kalpitācāryāyattaśravaṇajanyatvādvā, svāpnabandhanivattarnavākyajanyajñānavat | kiñca nirviśeṣacinmātraṃ brahma mithyā, avidyākāryajñānagamyatvāt avidyākalpitajñātrāśrayajñānagamyatvāt avidyā-tmakajñānagamyatvādvā, yadevaṃ tattathā, yathā svāpnagandharvanagarādiḥ | na ca nirviśeṣacinmātraṃ brahma svayaṃ prakāśate, yena na pramāṇāntaramapekṣate | yattvātmasākṣikaṃ svayaṃ prakāśajñānaṃ dṛśyate, tattu jñeyaviśeṣasiddhirūpaṃ jñātṛgatameva dṛśyata iti pūrvamevoktam | yāni ca tasya nivirśeṣatvasādhakāni yauktikāni jñānānyupanyastāni tāni cāna-ntaroktairavidyākāryatvādityādibhiranumānairnirastāni | na ca nirviśeṣasya cinmātrasyājñānasākṣitvamahaṅkārādi-

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jagadbhramaścopapadyate sākṣitvabhramādayo’pi hi jñātṛviśeṣagatā dṛṣṭāḥ, na jñaptimātragatāḥ, na ca tasya prakāśatvaṃ svāyattaprakāśatā vā sidhyati; prakāśo hi kasyacitpuruṣasya kañcanātharviśeṣaṃ pratisiddhirūpo dṛśyate, tata eva hi tasya svayamprakāśatopapadyate bhavadbhirapi | na cātādṛśasya nirviśeṣasya prakāśatā sambhavati |

yaḥ punaḥ svagoṣṭhīṣvaparamārthādapi paramātharkāryaṃ dṛśyata ityudghoṣaḥ so’pi, tāni kāryāṇi sarvāṇyabādhitaka-lpāni vyāvahārikasatyāni; vastutastvavidyātmakānyeveti svābhyupagamādeva nirastaḥ | asmābhirapi sarvatrapara-mārthādeva kāraṇātsarvakāryotpattimupapādayadbhiḥ pūrvameva nirastaḥ | na ca tvayaiṣāmanumānānāṃ śrutivirodho vaktuṃ śakyate, śruterapyavidyākāryatvenāvidyātmakatvena coktadṛṣṭāntebhyo viśeṣābhāvāt | yattu brahmaṇo’pāramārthikajñā-nagamyatve’pi paścāttanabādhādarśanādbrahma satyameveti, tadasat; duṣṭakāraṇajanyajñānagamyatve niścite sati paścāttana-bādhādarśanasyākiñcitkaratvāt | yathā śūnyameva tattvamiti vākyajanyajñānasya paścāttanabādhādarśane’pi doṣamūla-tvaniścayādeva tadarthasyāsatyatvam | kiñca "neha nānāsti kiñcana" "vijñānamānandaṃ brahma" iti vijñānamātrātiri-ktasya kṛtsnasya vastujātasya niṣedhakatvena sarvasmāt paratvātpaścāttanabādhādarśanamucyate, śūnyameva tattvamiti tasyāpyabhāvaṃ vadatastasmātparatvena paścāttanabādho dṛśyate | sarvaśūnyatvātirekiniṣedhāsambhavāttasyaiva paścāttana-bādhādarśanam; doṣamūlatvaṃ tu pratyakṣādīnāṃ vedāntajanmanaḥ sarvaśūnyajñānasyāpyaviśiṣṭam;

ataḥ sarvaṃ vijñānajātaṃ pāramārthika-jñātṛgatam; svayaṃ ca paramārthabhūtamarthaviśeṣasiddhirūpam; tatra kiñcit, jñānaṃ doṣamūlam; doṣaśca paramārthaḥ, kiñcicca nirdoṣaṃ pāramārthikasāmagrījanyamiti yāvannābhyupeyate, na tāvatsa-tyamithyārthavyavasthā,lokavyavahāraśca setsyati| lokavyavahāro hi pāramārthiko bhrāntirūpaśca pāramārthikajñātṛga-tārthaviśeṣasiddhirūpaprakāśapūrvakaḥ, nirviśeṣa-sanmātrasya tu pāramārthikasyā’pāramāthirkasya ca pratibhāsāderhetu-tvāsambhavāllokavyavahāro na sambhavati |

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yacca tairniradhiṣṭhānabhramāsambhavāt sarvādhyāsādhiṣṭhānasya sanmātrasya pāramārthikatvamuktam, tadapi doṣadoṣā-śrayatvajñātṛtvajñānānāmapāramārthyepi bhramopapattivadadhiṣṭhānāpāramārthyepi bhramopapatternirastam | atha adhiṣṭhānāpā-ramārthye na kvacidbhramo dṛṣṭa iti sanmātrasya pāramārthikatvamavaśyāśrayaṇīyamiti manyase hanta tarhi doṣadoṣāśraya-tvajñātṛtvajñānānāmapāramārthye’pi na kvacidbhramo dṛṣṭa iti darśanānuguṇyena teṣāmapi pāramārthyamavaśyāśrayaṇīya-miti na kaścidviśeṣo’nyatra tatsaṃrambhāt | yattu bhedapakṣe’pyatītakalpānāmānantyātsarveṣāmātmanāṃ muktatvena ba-ddhāsambhavādbaddhamuktavyavasthā na sambhavatīti; tadātmānantyena parihṛtam | yattvātmanāṃ bhinnatve māṣasarṣapaghaṭapa-ṭādivatsaṅkhayāvattvamavarjjanīyamiti, tatra ghaṭādīnāmapyanantatvāt dṛṣṭāntaḥ sādhyavikalassyāt, daśaghaṭāḥ sahasraṃ māṣā iti saṅkhayāvattvaṃ dṛśyata iti cet-satyam , tattu na ghaṭādisvarūpagatam, api tu deśakālādyupādhimadghaṭā-digatam, tādṛśaṃ tu saṅkhayāvattvamātmanāmabhyupagacchāmaḥ | na ca tāvatā sarvamuktiprasaṅgaḥ,ātmasvarūpānantyāt |

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yattu ātmanāṃ bhinnatve ghaṭādivajjaḍatvānātmatvakṣayitvaprasaṅga iti, tadayuktam; ekajātīyānāṃ bhedasya tajjātī-yānāṃ jātyantarīyatvānāpādakatvāt | na hi ghaṭādīnāṃ bhedasteṣāṃ paṭatvamāpādayati |

yattu bhinnatve vastutaḥ paricchedāddeśakālābhyāmapi paricchedo brahmaṇaḥ prasajyata ityanantatvaṃ brahmaṇo na sidhya-tīti, tadayuktam; vastutaḥ paricchinnānāmapi deśakālaparicchedasya nyūnādhikabhāvenāniyamadarśanāt; deśakālasa-mbandheyattāyāḥ pramāṇāntarāyattanirṇayatvena brahmaṇaḥ sarvadeśakālasambandhasyāpi pramāṇāntarādāpatato virodhābhā-vāt | vastutaḥ paricchedamātrādapi sarvaprakāraparicchedarahitatvābhāvādānantyāsiddhiriti cet, tadbhavato’pyavidyā-vilakṣaṇatvaṃ brahmaṇo abhyupeyataḥ samānam; atassato’vidyāvilakṣaṇatvābhyupagamādbrahmaṇo’pi bhinnatvena bhedapra-yuktā doṣāssarve tavāpi prasajyeran | yadyavidyāvilakṣaṇatvaṃ nābhyupeyate; tarhyavidyātmakatvameva brahma syāt |

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"satyaṃ jñānamanantaṃ brahma" iti lakṣaṇavākyamapi tata evāpātharkaṃ syāt | bhedatattvānabhyupagame hi svapakṣaparapakṣasā-dhanadūṣaṇādivivekābhāvātsarvamasamañjasaṃ syāt | ānantyaprasiddhiśca deśakālaparicchedarahitatvamātreṇa; na vastu-to’pi paricchedarahitatvena, tathāvidhasya śaśaviṣāṇāyamānasyānupalabdheḥ | bhedavādinastu sarvacidacidvastuśarīra-tvenabrahmaṇassarvaprakāratvātsvataḥ parato’pi paricchedo na vidyate | tadevaṃ kāraṇādbhinnasya kāyarsya satyatvādbrahma-kāryaṃ kṛtsnaṃ jagadbrahmaṇo’nyadeva |

iti prāpte pracakṣmahe - tadananyatvamārambhaṇaśabdādibhyaḥ | tasmāt-paramakāraṇādbrahmaṇaḥ, ananyatvaṃ jagataḥ ārambhaṇaśabdādibhyaḥ tadupapādayadbhayo’vagamyate | ārambhaṇaśabda ādiryeṣāṃ vākyānām, tānyārambhaṇaśabdā-dīni "vācārambhaṇaṃ vikāronāmadheyaṃ mṛttiketyeva satyam" "sadeva somyedamagra āsīdekamevādvitīyaṃ, tadaikṣata

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bahu syāṃ prajāyeyeti tattejo’sūjata" "anena jīvenātmanā’nupraviśya" "sanmūlāssomyemāssarvāḥ prajāssadā-yatanāḥ satpratiṣṭhāḥ aitadātmyamidaṃ sarvaṃ tatsatyaṃ sa ātmā tattvamasi śvetaketo" ityetāni; prakaraṇāntarasthā-nyapyevañjātīyakānyatrābhipretāni | etāni hi vākyāni cidacidātmakasya jagataḥ parasmādbrahmaṇo’nanyatva-mupapādayanti | tathā hi-"stabdho’syuta tamādeśamaprākṣyo yenāśrutaṃ śrutaṃ bhavatyamataṃ matamavijñātaṃ vijñātam" iti kṛtsnasya jagato brahmaikakāraṇatvam, kāraṇātkāryasyānanyatvaṃ ca hṛdi nidhāya kāraṇabhūtabrahmavijñānena kāryabhū-tasya sarvasya vijñāne pratijñāte sati kṛtsnasya brahmaikakāraṇatāmajānatā śiṣṭeṇa "kathaṃ nu bhagavaḥsa ādeśaḥ" itya-nyajñānenānyajñātatā’sambhavaṃ codito jagato brahmaikāraṇatāmupadekṣyan laukikapratītisiddhaṃ kāraṇātkāyarsyāna-nyatvaṃ tāvat "yathā somyekena mṛtpiṇḍena sarvaṃ mṛṇmayaṃ vijñātaṃ syāt" iti darśayati | yathaikamṛtpiṇḍārabdhānāṃ ghaṭaśaravādīnāṃ tasmādanatiriktadravyatayā tajjñānena jñātatetyarthaḥ | atra kāṇādavādena kāraṇāt kāryasya dravyā-ntaratvamāśaṅkaya loka-pratītyaiva kāraṇātkāryasyānanyatāmupapādayati "vācārambhaṇaṃ vikāro nāmadheyaṃ mṛttike-tyeva satyam" iti | ārabhyate ālabhyate spṛśyata ityārambhaṇam; "kṛtyalyuṭo bahulam" iti karmāṇi lyuṭ | vācā-vākpūrvakeṇa vyavahāreṇa hetunetyarthaḥ | ghaṭenodakamāharetyādi vākpūrvako hyudakāharaṇādivyavahāraḥ, tasya

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vyavahārasya siddhaye tenaiva mṛddravyeṇa pṛthubudhnodaratvādilakṣaṇo vikāraḥ-saṃsthānaviśeṣaḥ tatprayuktaṃ ca ghaṭa ityādi nāmadheyam, spṛśyate-uda-kāharaṇādivyavahāraviśeṣasiddhayarthaṃ mṛddravyameva saṃsthānāntaranāmadheyāntarabhāgbhavati | ato ghaṭādyapi mṛttike-tyeva satyam, mṛttikādravyamityeva satyam, pramāṇenopalabhyata ityarthaḥ, na tu dravyānta-ratvena; atastasyaiva mṛddhiraṇyāderdravyasya saṃsthānāntarabhāktavamātreṇa buddhiśabdāntarādaya upapadyante, yathekasyaiva devadattasyāvasthābhedaiḥ "bālo yuvā sthaviraḥ" iti buddhiśabdāntarādayaḥ kāryaviśeṣāśca dṛśyante |

yaduktaṃ-satyāmeva mṛdi ghaṭo naṣṭa iti vyavahārātkāraṇādanyatkāyarmiti, tadutpattivināśādīnāṃ kāraṇabhūta-syaiva dravyasyāvasthāviśeṣatvābhyupagamādeva parihṛtam | tattadavasthasyaikasyaiva tasyaiva dravyasya te te śabdāstāni tāni ca kāryāṇīti yuktam | dravyasya tatta-davasthatvaṃ kārakavyāpārāyattamiti tasyārthavattvam | abhivyaktayanu-bandhīni codyāni tasyā anabhyupagamādeva parihṛtāni | utpattyabhyupagame’pi satkāryavādo na virudhyate; sata evotpatteḥ | vipratiṣiddhamidamabhidhīyate, pūrvameva sat, tadutpadyate ceti | ajñātotpattivināśayāthātmyasyedaṃ codyam; dravyasyottarottarasaṃsthānayogaḥ pūrva-pūrvasaṃsthānasaṃsthitasya vināśaḥ, svāvasthasya tūtpattiḥ, ataḥ sarvāvasthasya dravyasya sattvāt satkāryavādo na virudhyate | saṃsthānasyāsata utpattāvasatkāryavādaprasaṅga iti cet

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asatkāryavādino’pyutpatteranutattimattve satkāryavādaprasaṅgaḥ | utpattimattve cānavasthā | asmākaṃ tvavasthānaṃ pṛthakpratipattikāryayogānarhatvādavasthāvata evotpa-ttyādikaṃ sarvamiti niravadyam | kapālatvacūrṇatvapiṇḍatvā-vasthāprahāṇena ghaṭatvāvasthāvadekatvāvasthāprahāṇena bahutvāvasthā, tatprahāṇenaikatvāvasthā ceti na kaścidvirodhaḥ | tathā "sadeva somyedamagra āsīdekamevādvitīyam" iti, sadevedam idānīṃ vibhaktanāmarūpatvena nānārūpaṃ jagat agre nāmarūpavibhāgābhāvenaikamevāsīt, sarvaśaktitvenādhiṣṭhātrantarāsahatayā advitīyaṃ cetyananyatvamevopapā-ditam | tathā "tadaikṣata bahu syāṃ prajāyeya" iti srakṣyamāṇatejaḥprabhṛtivividhivicitrasthiratrasarūpajagattvena ātmano bahubhavanaṃ saṅkalpya jagatsargābhidhānāt kāryabhūtasya jagataḥ paramakāraṇātparasmādbrahmaṇo’nanyatvamava-

ttimattva iti | asmākaṃ tviti -apṛthaksiddhadharmatayā pṛthak pratipattikāryānarhavyatiriktānām utpattyādikaṃ pṛthagapekṣate, pṛthakpratipattikāryānarhadharmāḥ pṛthagutpattinirapekṣāḥ, ata eva hyutpatterutpattvādinairapekṣyam; tasmādapṛ-thaksiddhadharmāstu svayaṃ dharmiṇa utpattyādyavasthābhūtā ityarthaḥ | avasthaiva vastuna utpattiḥ, na tvavasthāyā utpattirnā-māstīti svapakṣavaiṣamyadyotanārthastuśabdaḥ | saṅkhayābhedaṃ pariharati - kapālatveti | sadvārakatvādavirodhaḥ, kālabhedā-ccavirodha ityarthaḥ |

evaṃ vācārambhaṇamityādivākyasyārtha uktaḥ | atha sūtrasthādiśabdopātteṣu vākyeṣu sadevetyādikaṃ dārṣṭāntikavākyaṃ vyācaṣṭe - tatheti | tathā ananyatvamevopāditamityanvayaḥ | sacchabdaḥ pramāṇasambandhārhatāṃ vadati | yadvā brahma vadati | anyatarārthatve apyananyapadārthatvaṃ sidhyati, sadevetyavadhāraṇena kadācidasatyatvaṃ vyāvartitam | ekameveti nāmarūpa-vibhāgābhāva uktaḥ | advitīyapadenādhiṣṭhātrantaraniṣedha ityarthaḥ | sadevetyādivākyasthamidaṃśabdaṃ vyācaṣṭe - vibhakta-nāmarūpatveneti | idaṃ jagatsadeva cet kathaṃ sṛṣṭayādyupapattirityatrāha- agra iti | advitīyapadaṃ vyācaṣṭe - sarvaśakti-tveneti | eṣāṃ padānāmuktārthaparatvamekavijñānena sarvavijñānapratijñopapādanārthatvādevāvagamyate, na hi sajātīyavijā-tīyādivyāvṛttyā pratijñopapādanopayogaḥ | eṣāṃ padānāmuktārthaikaparatvamuparitanavākyairapyupapādayati -tathā tadaikṣateti |

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sīyate | sacchabdavācyasya parasya brahmaṇaḥ sarvajñasya satyasaṅkalpasya niravadyasyaiva sadevedamiti nirddeśārhajaga-ttvam, sacchabdavācyasyaiva jagato nāmarūpavibhāgābhāvenaikatvamadhiṣṭhātrantaranirapekṣatvam, punarapi tasyaiva vicitrāsthiratrasarūpajagattvena bahubhavanasaṅkalparūpekṣaṇam yathāsaṅkalpaṃ sargaśca kathamupapadyata ityāśaṅkayāha

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"seyaṃ devataikṣata hantāhamimāstisro devatāḥ anena jīvenātmanānupraviśya nāmarūpe vyākaravāṇīti tāsāṃ trivṛttaṃ trivṛttam" ityādi | "tisro devatāḥ" iti kṛtsnamacidvastu nirddiśya svātmakajīvānupraveśenaitadvicitranāmarūpa-bhākkaravāṇītyuktam | anena jīvenātmanā - madātmakajīvena ātmatayā anupraviśyaitadvicitranāmarūpabhākkara-vāṇītyarthaḥ | svātmano jīvasya cātmatayā’nupraveśakṛtaṃ nāmarūpabhāktavamityuktaṃ bhavati | "tatsṛṣṭvā tadevānu-prāviśat tadanupraviśya sacca tyaccābhavat" iti śrutyantareṇa spaṣṭam, sajīvaṃ jagatpareṇa brahmaṇā ātmatayā’nupra-viṣṭamiti; tadetatkāryāvasthasya ca kāraṇāvasthasya ca cidacidvastunaḥ sakalasya sthūlasya sūkṣmasya ca parabrahma-śarīratvam, parasya ca brahmaṇa ātmatvamantaryāmibrāhmaṇādiṣu siddhaṃ smā-ritam | anena pūrvoktā śaṅkā nirastā | acidvastuni sajīve brahmaṇyātmatayā’vasthite nāmarūpavyākaraṇavaca- nāccidacidvastuśarīrakaṃ brahmaiva jagacchabda-vācyamiti "sadevedamagra ekamevāsīt" ityādi sarvamupapannataram, śarīra-bhūtacidacidvastugatāḥ sarve vikārāścā-puruṣārthāśceti brahmaṇo niravadyatvaṃ kalyāṇaguṇākaratvaṃ ca susthitam | tadetat "adhikaṃ tu bhedanirdeśāt" itya-nantarameva vakṣyati | tathā "aitadātmyamidaṃ sarvam" iti kṛtsnasya cetanācetanasya brahmatādātmyamupadiśati | tadeva ca tattvamasīti nigamayati | tathā prakaraṇāntarastheṣvapi vākyeṣu "sarvaṃ khalvidaṃ brahma" "ātmani khalvare dṛṣṭe śrute mate vijñāta idaṃ sarvaṃ viditam" "idaṃ sarvaṃ yadayamātmā" "brahmaivedaṃ sarvam" ityananyatvaṃ pratīyate, tathā’nyatvaṃ ca niṣidhyate "sarvaṃ taṃ parādādyo’nyatrātmanaḥ sarvaṃ veda" "neha nānāsti kiñcana | mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva paśyati" iti | tathā "yatra hi dvaitamiva bhavati taditara itaraṃ paśyati yatra tvasya sarvamātmaivābhūttatkena kaṃ paśyet" ityaviduṣo dvaitadarśanaṃ viduṣaścādvaitadarśanaṃ pratipādayadananyatvameva tāttvikamiti pratipādayati | tadevamārambhaṇaśa-bdādibhyo jagataḥ paramakāraṇātparasmādbrahmaṇo’nanyatvamupapādyate | atredaṃ tattvam-cidacidvastuśarīratayā tatprakāraṃ brahmaiva sarvadā sarvaśabdābhidheyam | tatkadācitsvasmāt svaśarīratayāpi pṛthagvyapadeśānarhasūkṣmadaśāpannacidacidva-

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stuśarīram, tatkāraṇāvasthaṃ brahma | kadācicca vibhaktanāmarūpavyavahārārhasthūladaśāpannacidacidvastuśarīram, tacca kāryāvasthamiti kāraṇātparasmādbrahmaṇaḥ kāryarūpaṃ jagadanyat, śarīrabhūtacidacidvastunaḥ śarīriṇo brahmaṇaśca kāraṇāvasthāyāṃ kāryāvasthāyāṃ ca śrutiśatasiddhayā svabhāvavyavasthayā guṇadoṣavyavasthā ca "na tu dṛṣṭāntabhāvāt" ityatroktā | ye tu kāryakāraṇayorananyatvaṃ kāryasya mithyātvāśrayaṇena varṇayanti; na teṣāṃ kāryakāraṇayorananyatvaṃ sidhyati satyamithyārthayoraikyānupapatteḥ, tathā sati brahmaṇo mithyātvaṃ jagataḥ satyatvaṃ vā syāt |

ye ca kāryamapi pāramārthikamabhyupayanta eva jīvabrahmaṇoraupādhikamanyatvam, svābhāvikaṃ cānanyatvam, acidbrahmaṇostu dvayamapi svābhā-vikamiti vadanti; teṣāmupādhibrahmavyatiriktavastvantarābhāvānniravayavasyā-khaṇḍitasya brahmaṇa evopādhisambandhādbrahmasvarūpasyaiva heyākārapariṇāmācchaktipariṇāmābhyupagame śaktibrahma-ṇorananyatvācca jīvabrahmaṇoḥ karmavaśyatvāpahatapāpmatvādivyavasthāvādinyo’cidbrahmaṇośca pariṇāmāpariṇāmavā-dinyaḥ śrutayo vyākulī bhaveyuḥ vyākupyeyuḥ |

ye punaḥ nirastanikhilabhoktṛtvādivikalpaviplavaṃ sarvaśaktiyuktaṃ sanmātradravyameva kāraṇaṃ brahma; tacca pralayavelāyāṃ śāntā-śeṣasukhaduḥkhānubhavaviśeṣaṃ svaprakāśamapi suṣuptātmavadacidvilakṣaṇamavasthitam, sṛṣṭivelāyāṃ mṛttikādravyamiva ghaṭaśarāvādirūpam, samudra iva ca phenataraṅgabudbu-dādirūpo bhoktṛbhogyaniyantṛrūpeṇāṃśatrayā-vasthamavatiṣṭhate; ato bhoktṛbhogyaniyantṛtvāni tatprayu#uktāśca guṇadoṣāḥ śarāvatvaghaṭatvamaṇikatvavattadgatakārya-bhedavacca vyavatiṣṭhante; bhoktṛbhogyaniyantṝṇāṃ sadātmanaikatvaṃ ca ghaṭaśarīvamaṇikādīnāṃ mṛdātmanaikatvavadupapadyate; atassanmātradravyameva sarvāvasthāvasthitamiti brahmaṇo’nanyajjagadātiṣṭhante; teṣāṃ sakalaśruti smṛtītihāsapurāṇa-nyāyavirodhaḥ sarvā hi śrutayaḥ sasmṛtītihāsapurāṇāḥ sarveśvareśvaraṃ sadaiva sarvajñaṃ sarvaśakiṃ​ta satyasaṅkalpaṃ niravadyaṃ deśa-kālānavacchinnānavadhikātiśayānandaṃ paramakāraṇaṃ brahma pratipādayanti, na punarīśvarādapi paramīśvarāṃśi sanmātram | tathāhi "sadeva somyedamagra āsīdekamevādvi-tīyam tadaikṣata bahu syāṃ prajāyeyeti brahma vā idamagra āsīdekameva tadekaṃ sanna vyabhavat tacchreyorūpamatyasṛjata kṣatraṃ yānyetāni devakṣatrāṇīndro varuṇaḥ somo rudraḥ parjjanyo yamo mṛ-tyurīśānaḥ" iti "ātmā vā idamekamevāgra āsīt nānyatkiñcana miṣat sa pekṣata lokānnu sṛjā iti" "eko ha vai nārāyaṇa āsīnna brahmā neśāno nemedyāvāpṛthivī na nakṣatrāṇi nāpo nāgnirna somo na sūryaḥ sa ekākī na ramate tasya dhyānāntasthasya" ityādibhiḥ paramakāraṇaṃ sarveśvareśvaro nārāyaṇa evetyavagamyate | sadbrahmātmaśabdā hi tulya-prakaraṇasthāstattulyaprakaraṇasthena nārāyaṇaśabdena viśeṣitāstamevāvagabhayanti "tamīśvarāṇāṃ paramaṃ maheśvaraṃ taddeva-tānāṃ paramaṃ ca daivatam | "sa kāraṇaṃ karaṇādhipādhipo na cāsya kaścijjanitā na cādhipaḥ itīśvarasyaiva kāraṇatvaṃ

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śrūyate | smṛtirapi mānavī" "tataḥ svayambhūrbhagavān" iti prakṛtya "so’bhidhyāya śarīrātsvātsisṛkṣurvividhāḥ prajāḥ|

apa eva sasarjādau tāsu vīryamupāsṛjat" iti | itihāsapurāṇānyapi puruṣottamameva paramakāraṇamabhidadhati "nārā-yaṇo jaganmūrtiranantātmā sanātanaḥ | sa sisṛkṣuḥ sahasrāṃśādasṛjatpuruṣān dvidhā" "viṣṇoḥ sakāśādudbhūtaṃ jaga-ttatraiva ca sthitam" ityādiṣu | na ceśvaraḥ sanmātrameveti vaktuṃ śakyam, tasya tadaṃśatvābhyupagamātsaviśeṣatvācca | na ca tasya jñānānandādyanantakalyāṇaguṇayogaḥ kādācitka iti vaktuṃ śakyate, teṣāṃ svābhāvikatvena sadāta-natvāt, "parāsya śaktivirvidhaiva śrūyate svābhāvikī jñānabalakriyā ca" "yaḥ sarvajñaḥ sarvavit" ityādibhyaḥ | jñānānandādiśaktiyoga evāsya svābhāvika iti mā vocaḥ, śaktiḥ svābhāvikī, jñānabalakriyā ca svābhāvi-kīti pṛthaṅnirdeśāllakṣaṇāprasaṅgācca | na ca pācakādivat "sarvajña" ityādiṣu śaktimātre kṛtpratyaya iti vaktuṃ śakyam, kṛtpratyayamātrasya śaktāvasmaraṇāt, "śaktau hastikavāṭayoḥ" ityādiṣu keṣāñcideva kṛtpratyayānāṃ śaktiviṣayatvasmaraṇāt pācakādiṣu tvagatyā lakṣaṇā samāśrīyate |

kiñca-īśvarasya tadaṃśaviśeṣatvāttasya cāṃśitve taraṅgātsamudrasyevāṃśādaṃśino’dhikatvāt "tamīśvarāṇāṃ paramaṃ maheśvaram" "na tatsamaścābhyadhikaśca dṛśyate" ityā- dīnīśvaraviṣayāṇi paraśśatāni vacāṃsi bādhyeran | kiñca sanmātrasya sarvātmakatveṃ’śitve ceśvarasya tadaṃśaviśe-ṣatvāttasya sarvātmakatvāṃśitvopadeśā vyāhanyeran | na hi maṇikātmakatvaṃ tadaṃśatvaṃ vā ghaṭaśarāvādeḥ | svāṃśeṣu sarveṣu sanmātrasya pūrṇatveneśvarāṃśe’pi tasya pūrṇatvāttadātmakāni tadaṃśāścetarāṇi vastūnīti cenna; ghaṭe’pi sanmātrasya pūrṇatvādīśvarasyāpi ghaṭātmakatva -

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tadaṃśatvaprasaṅgāt | na ca sanmātrasya ghaṭo’sti paṭo’stīti vastu-dharmatayayā’vagatasya dravyatvaṃ kāraṇatvaṃ vopapadyate; vyavahārayogyatā hi sattvam; virodhivyavahārayogyatā tadyvavahārayogyasyāsattvam dravyameva sadityabhyupagame kriyādīnāmasattvaprasaṅgaḥ, kriyādiṣu kāśakuśāvalambane-

nāpisarvatrekarūpā sattādurupapādā | sadātmanā ca sarvasyābhinnatve sarvajñatvena sarvasvabhāvapratisandhānātsarva-guṇadoṣasaṅkaraprasaṅgaśca pūrvamevoktaḥ, ato yathoktaprakāramevānanyatvam ||

athocyeta-ekasyaivāvasthāntarayoge’pi buddhiśabdāntarādayo bālatvayuvatvādiṣu dṛśyante; mṛddāruhira-ṇyādiṣu dravyāntaratve’pi dṛśyante; tatra mṛdghaṭādiṣu kāryakāraṇeṣu buddhiśabdāntarādayo’vasthānibandhanā eveti kuto nirṇīyata iti |

2.1.16

tatrottaram -

2.1.16

bhāve copalabdhe #ḥ || 16 ||

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kuṇḍalādikāryasadbhāve ca kāraṇabhūtahiraṇyasyopalabdheḥ, "idaṃ kuṇḍalaṃ hiraṇyam" iti hiraṇyatvena pratya-bhijñānādityarthaḥ | na caivaṃ hiraṇyādiṣu dravyāntareṣu mṛdādaya upalabhyante; ato bālayuvādivatkāraṇabhūtameva dravya-mavasthāntarāpannaṃ kāryamiti gīyate; dravyāntaravādināpyabhyupetenāvasthāntarayogena buddhiśabdāntarādiṣūpapanneṣva-nupalabdhadravyāntarakalpanānupapatteśca | na ca jātinibandhaneyaṃ pratyabhijñā, jātyāśrayabhūtadravyāntarānupalabdheḥ |

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ekameva hemajātīyaṃ dravyaṃ kāryakāraṇobhayāvasthaṃ dṛśyate | na ca dravyabhede samavāyikāraṇānuvṛttyā kārye pratisandhā-namiti vaktuṃ śakyam, dravyāntaratve satyāśrayānuvṛttimātreṇa tadāśritadravyāntare pratisandhānānupapatteḥ | goma-yādikārye vṛścikādau gomayādipratisandhānaṃ na dṛśyata iti cenna; tatrāpyādyakāraṇabhūtapṛthivīdravyapratyabhijñānāt | agnikārye dhūme’gnipratyabhijñānaṃ na dṛśyata iti cet-bhavatu, na tatra pratyabhijñānam; tathāpi na doṣaḥ, agnernimitta-kāraṇamātratvāt | agnisaṃyuktārdrendhanāddhi dhūmo jāyate | gandhaikyāccārdrendhanakāryameva dhūmaḥ, ataḥ kāryabhāve ca tadevedamityupalabdherbuddhiśabdāntarādayo’vasthābhedamātranibandhanā ityavagamyate | tasmātkāraṇādananyatkāryam ||

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itaśca -

2.1.17

sattvāccāparasya || 17 ||

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aparasya-kāryasya kāraṇe sattvācca kāraṇātkāryasyānanyatvam | lokavedayorhi kāryameva kāraṇatayā vyapadiśyate; yathā loke "sarvamidaṃ ghaṭaśarāvādikaṃ pūrvāhṇe mṛttikaivāsīt" iti; vede ca "sadeva somyedamagra āsīt" iti |

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asadyvapadeśānneti cenna dharmāntareṇa vākyaśeṣādyukteḥ śabdāntarācca || 18 ||

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yaduktaṃ kāraṇe kāryasya sattvaṃ lokavedābhyāmavagamyata iti, tadayuktam; asadyvapadeśāt- "asadevedamagra āsīt" "asadvā idamagra āsīt" "idaṃ vāgre naiva kiñcanāsīt" iti; loke ca "sarvamidaṃ ghaṭaśarāvādikaṃ pūrvā-hṇe nāsīt" iti; ato yathoktaṃ nopapadyata iti cet-tanna; dharmāntareṇa tathā vyapadeśāt | sa khalvasadyvapadeśasta-syaiva kāryadravyasya pūrvakāle dharmāntareṇa-saṃsthānāntareṇa; na bhavadabhipretena tucchatvena | sattvāsattve hi dravyadharmā-vityuktam | tatra sattvadharmāddharmāntaramasattvam | idaṃśabdanirdiṣṭasya jagataḥ sattvadharmo nāmarūpe; asattvadharmastu tadvirodhinī sūkṣmāvasthā; ato jagato nāmarūpayuktasya tadvirodhisūkṣmadaśāpattirasattvam | kathamidamavagamyate ? vākyaśeṣādyukteḥ śabdāntarācca | vākyaśeṣastāvat "idaṃ vā agre naiva kiñcanāsīt" ityatra "tadasadeva sanmano-’kuruta syāmiti" iti | anena vākyaśeṣagatena manaskāraliṅgenāsacchabdārthe tucchātirikte niścite tadaikārthyāt "asadevedam" ityādiṣvapyasacchabdasyāyamevārtha iti niścīyate | yukteśca asattvasya dharmāntaratvamavagamyate; yuktirhi sattvāsattve padārthadharmāvavagamayati | mṛddravyasya pṛthubudhnodarākārayogo ghaṭo’stīti vyavahārahetuḥ, tasyaiva tadvirodhyavasthāntarayogo ghaṭo nāstītivyavahārahetuḥ, tatra kapālādyavasthāyāstadvirodhitvena saiva ghaṭāvasthasya nāstīti vyavahārahetuḥ | na ca tadyvatirikto ghaṭābhāvo nāma kaścidupalabhyate; na ca tatkalpyate, tāvataivābhāva-

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vyavahāropapatteḥ | tathā śabdāntarācca pūrvakāle dharmāntarayoga evāvagamyate | śabdāntaraṃ ca pūrvodāhṛtaṃ "sadeva somyedamagra āsīt" ityādikam | tatra hi "kutastu khalu somyevaṃ syāt" iti tucchatvamākṣipya "sadeva so-myedamagra āsīt" iti sthāpitam | "taddhedaṃ tarhyavyākṛtamāsīt tannāmarūpābhyāṃ vyākriyata" iti suspaṣṭamuktam |

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idānīṃ kāryasya kāraṇādananyatve nidarśanadvayaṃ dvābhyāṃ sūtrābhyāṃ darśayati -

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paṭavacca || 19 ||

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yathā tantava eva vyatiṣaṅgaviśeṣabhājaḥ paṭa iti nāmarūpakāryāntarādikaṃ bhajante; tadvadbrahmāpi ||

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yathā ca prāṇādiḥ || 20 ||

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yathā ca vāyureka eva śarīre vṛttiviśeṣaṃ bhacamānaḥ prāṇāpānādināmarūpakāryāntarāṇi bhajate; tadvat brahmai-kameva vicitrasthiratrasarūpaṃ jagadbhavatīti paramakāraṇātparasmādbrahmaṇo’nanyatvaṃ jagataḥ siddham ||

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itaravyapadeśāddhitākaraṇādidoṣaprasaktiḥ || 21 ||

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jagato brahmānanyatvaṃ pratipādayadbhiḥ "tattvamadi" "ayamātmā brahma" ityādibhirjīva- syāpi brahmānanyatvaṃ vyapadiśyata ityuktam; tatredaṃ codyate; yadītarasya jīvasya brahmabhāvo’mībhirvākyairvyapa-diśyate tadā brahmaṇaḥ sārvajñyasatyasaṅkalpatvādiyuktasyātmano hitarūpajagadakaraṇamahitarūpajagatkaraṇami- tyādayo doṣāḥ prasajyeran | ādhyātmikādhidaivikādhibhautikānantaduḥ ravākaraṃ cedaṃ jagat; na cedṛśe svānarthe svādhīno buddhimānpravartate | jīvādbrahmaṇo bhedavādinyaḥ śrutayo jagadbrahmaṇorananyatvaṃ vadatā tvayaiva parityaktāḥ, bhede satyananyatvāsiddheḥ | aupādhikabhedaviṣayā bhedaśrutayaḥ svābhāvikābhedaviṣayāścābhedaśrutaya iti cet-tatredaṃ vaktavyam; svabhāvataḥ svasmādabhinnaṃ jīvaṃ kimanupahitaṃ jagatkāraṇaṃ brahma jānāti vā, na vā ? na jānāti cetsarvajñatvahāniḥ, jānāti cet-svasmādabhinnasya jīvasya duḥkhaṃ svaduḥkhamiti jānato brahmaṇo hitākaraṇā-hitakaraṇādidoṣaprasaktiranivāryā | jīvabrahmaṇorajñānakṛtobhedaḥ, tadviṣayā bhedaśrutiriti cet; tatrāpi jīvā-jñānapakṣe pūrvokto vikalpastatphalaṃ ca tadavastham | brahmājñānapakṣe svaprakāśasvarūpasya brahmaṇo’jñānasākṣitvaṃ tatkṛtajagatsṛṣṭiśca na sambhavati | ajñānena prakāśastirohitaścet tirodhānasya prakāśanivṛttikaratvena prakā-śasyaiva svarūpatvātsvarūpanivṛttireveti svarūpanāśādidoṣasahasraṃ prāgevodīritam; ata idamasaṅgataṃ brahmaṇo jagatkāraṇatvam | iti prāpte’bhidhīyate -

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adhikaṃ tu bhedanirddeśāt || 22 ||

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tuśabdaḥ pakṣaṃ vyāvartayati; ādhyātmikādiduḥkhayogārhātpratyagātmanaḥ adhikam-arthāntarabhūtaṃ brahma | kutaḥ? bhedanirdeśāt-pratyagātmano hi bhedena nirddiśyate paraṃ brahma "ya ātmani tiṣṭhannātmano’ntaro yamātmā na veda yasyātmā śarīraṃ ya ātmānamantaro yamayati sa ta ātmā’ntaryāmyamṛtaḥ" "pṛthagātmanāṃ preritāraṃ ca matvā

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aśmādivacca tadanupapattiḥ || 23 ||

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aśmakāṣṭhaloṣṭhatṛṇādīnāmatyantaheyānāṃ satatavikārāspadānāmacidviśeṣāṇāṃ niravadyanirvikāra-nikhilaheyapratyanīkakalyāṇaikatānasvetarasamastavastuvilakṣaṇānantajñānāndaikasvarūpanānāvidhānantamahā-vibhūtibrahmasvarūpaikyaṃ yathā nopapadyate tathā cetanasyāpyanantaduḥkhayogārhasya khadyotakalpasyāpahatapāpmetyā-divākyāvagatasakalahetayapratyanīkānavadhikātiśayāsaṅkhayeyakalyāṇaguṇākarabrahmabhāvānupapattiḥ | sāmānā-dhikaraṇyanirdeśaḥ "yasyātmā śarīram" ityādiśruterjīvasya brahmaśarīratvāt brahmaṇo jīvaśarīratayā tadātma-tvenāvasthiterjīvaprakārabrahmapratipādanaparaścaitadavirodhī, pratyutaitasyārthasyopapādakaśceti "avasthiteriti kāśa-kṛtsnaḥ" ityādibhirasakṛdupapāditam | atassarvāvasthaṃ brahma cidacidvastuśarīramiti sūkṣmacidacidvastuśarīraṃ brahma kāraṇam; tadeva brahma sthūlacidacidvastuśarīraṃ jagadākhyaṃ kāryamiti jagadbrahmaṇoḥ sāmānādhikaraṇyopapattiḥ jagato brahmakāryatvam brahmaṇo’nanyatvam acidvastuno jīvasya ca brahmaṇaśca pariṇāmitvaduḥkhitvakalyāṇaguṇākaratva-

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svabhāvāsaṅkarassarvaśrutyavirodhaśca bhavati | "sadeva somyedamagra āsīdekameva" ityavibhāgāvasthāyāmapyavidyu-ktajīvasya brahmaśarīratayā sūkṣmarūpeṇāvasthānamavaśyābhyupagantavyam, "vaiṣamyanairghṛṇye na sāpekṣatvāt;" "na karmāvibhāgāditi cennānāditvādupapadyate cāpyupalabhyate ca" iti sūtradvayoditatvāttadānīmapi sūkṣmarūpeṇā-vastānasya | avibhāgastu nāmarūpavibhāgābhāvādupapadyate; ato brahmakāraṇatvaṃ sambhavatyeva | ye punarasyaiva jīvasyāvidyāviyuktāvasthāmabhipretyevaṃ bhedaṃ varṇayanti teṣāmidaṃ sarvamasaṅgataṃ syāt; na hi tadavasthasya sarvajñatvaṃ sarveśvaratvaṃ samastakāraṇatvaṃ sarvātmatvaṃ sarvaniyantṛtvamityādīni santi | anenaiva rūpeṇa hyābhiḥ śrutibhiḥ pratyagātmano bhedaḥ pratipādyate; tasya sarvasyāvidyāparikalpitatvāt | tatsarvaṃ hyavidyāparikalpitaṃ tvanmate | na cāvidyāparikalpitasyāvidyāvasthāyāṃ śuktikārajatādibhedavatparasparabhedo’tra sūtrakāreṇa "adhikaṃ tu bhedani-rddeśāt" ityādiṣu pratipādyate; brahmajijñāsā karttavyeti jijñāsyatayā prakrāntasya brahmaṇo jagajjanmādikāraṇasya

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vedāntavedyatvam tasya ca smṛtinyāyavirodhaparihāraśca kriyate; "apītau tadvatprasaṅgādasamañjasam" "na tu dṛṣṭā-ntabhāvāt" iti sūtradvayametadadhikaraṇasiddhamanuvadati; tatra hi vilakṣaṇayoḥ kāryakāraṇabhāvasambhava evādhi-karaṇārthaḥ | "asaditi cenna pratiṣedhamātratvāt" iti ca pūrvādhikaraṇasthamanuvadati ||

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upasaṃhāradarśanānneti cenna kṣīravaddhi || 24 ||

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parasya brahmaṇaḥ sarvajñasya satyasaṅkalpasya sthūlasūkṣmāvasthasarvacetanācetanavastuśarīratayā

2.1.24

 

sarvaprakāratvena sarvātmatvaṃ sakaletaravilakṣaṇatvaṃ cāviruddhamiti sthāpitam; idānīṃ satyasaṅkalpasya parasya brahmaṇaḥ saṅkalpamātreṇa vicitrajagatsṛṣṭiyogo na viruddha iti sthāpyate | nanu ca paramiraśaktīnāṃ kārakakalā-popasaṃhārasāpekṣatvadarśanena sarvaśakterbrahmaṇaḥ kārakakalāpānupasaṃhāreṇa jagatkāraṇatvavirodhaḥ kathamāśaṅkayate ? ucyate; loke tattatkāryajananaśaktiyuktasyāpi tattadupakaraṇāpekṣitvadarśanātsarvaśaktiyuktasya parasya brahmaṇo’pi tattadupakaraṇavirahiṇaḥ sraṣṭṛtvaṃ nopapadyata iti kasyacinmandadhiyaḥ śaṅkā jāyata iti sā nirākriyate | ghaṭapaṭā-dikāraṇabhūtānāṃ kulālakuvindādīnāṃ tajjananasāmarthye satyapi kānicidupakaraṇānyupasaṃhatyaiva janayitṛtvaṃ dṛśyate | tajjananāśaktāḥ kārakakalāpopasaṃhāre’pi janayituṃ na śaknuvanti; śaktāḥ punaḥ kārakakalāpopasaṃhāre janayantītyetāneva viśeṣaḥ | brahmaṇo’pi sarvaśakteḥ sarvasya janayitṛtvaṃ tadupakaraṇānāmanupasaṃhāre nopapadyate, prāksṛṣṭeścāsahāyatvaṃ "sadeva somyedamagra āsīt" "eko ha vai nārāyaṇa āsīt" ityādiṣu patīyate; ataḥ sraṣṭṛtvaṃ nopapadyata ityevaṃ prāptam | tadidamāśaṅkate-upasaṃhāradarśanānneti cediti |

pariharati - na kṣīravaddhīti | na sarveṣāṃ kāryajananaśaktānāmupasaṃhārasāpekṣatvamasti; yathā kṣīrajalā-derdadhihimajananaśaktasya tajjanane; evaṃ brahmaṇo’pi svayameva sarvajananaśakteḥ sarvasya janayitṛtvamupapadyate | hīti prasiddhavannirddeśaścodyasya mandatākhyāpanāya | kṣīrādiṣvātañcanādyapekṣā na dadhyādibhāvāya; api tu śaidhyrārthaṃ rasaviśeṣārthaṃ ca ||

2.1.25

devādivadapi loke || 25 ||

2.1.25

 

yathā devādayaḥ sve sve loke saṅkalpamātreṇa svāpekṣitāni sṛjanti tathā’sau puruṣottamaḥ kṛtsnaṃ jagat saṅkalpamātreṇa sṛjati | devādīnāṃ vedāvagataśaktīnāṃ dṛṣṭāntatayopādānam, brahmaṇo vedāvakataśakteḥ sukhagra-haṇāyeti pratipattavyam ||

2.1.26

kṛtsnaprasaktirniravayavatvaśabdakopo vā || 26 ||

2.1.26

 

"sadeva somyedamagra āsīt" "idaṃ vā agre naiva kiñcanāsīt" "ātmā vā idameka evāgra āsīt" ityādiṣu kāraṇāvasthāyāṃ brahmaikameva niravayavamāsīditi kāraṇāvasthāyāṃ nirastacida-cidvibhāgatayā niravayavaṃ brahmaivāsītdiyuktam; tadavibhāgamekaṃ niravayavameva brahma bahu syāmiti saṅkalpya ākāśavāyvādivibhāgaṃ brahmādistambaparyantaṃ kṣetrajñavibhāgaṃ cābhavaditi coktam; evaṃ sati tadeva paraṃ brahma kṛtsnaṃ kāryatvenopayuktamityabhyupagantavyam | atha cidaṃśaḥ kṣetrajñavibhāgavibhaktaḥ, acidaṃśaścākāśādivi-bhāgavibhakta ityucyate, tadā "sadeva somyedamagra āsīt ekamevādvitīyam" "brahmaikameva ātmaika eva" itye-vamādayaḥ kāraṇabhūtasya brahmaṇo niravayavatvavādinaḥ śabdāḥ kupyeyuḥ-bādhitā bhaveyuḥ | yadyapi sūkṣamacidaci-dvastuśarīraṃ brahma kāraṇam, sthūlacidacidvastuśarīraṃ brahmakāyarmityabhyupagamyate; tathāpi śarīryaṃśasyāpi kārya-tvābhyupagamāduktadoṣo durvāraḥ, tasya niravayavasya bahubhavanaṃ ca nopapadyate | kāryatvānupayuktāṃśasthitiśca nopa-padyate | tasmādasamañjasamivābhāti | ato brahmakāraṇatvaṃ nopapadyate || ityākṣipte samādhatte -

2.1.27

śrutestu śabdamūlatvāt || 27 ||

2.1.27

 

tuśabda uktadoṣaṃ vyāvartayati | naivamasāmañjasyam; kutaḥ ? śruteḥ-śrutistāvanniravayavatvaṃ brahmaṇastato vicitrasargaṃ cāha, śraute’rthe yathāśruti pratipattavyamityarthaḥ | nanu ca śrutirapi agninā siñceditivatparasparā-nvayāyogyamarthaṃ pratipādayituṃ samarthā; ata āha-śabdamūlatvāditi | śabdaikapramāṇakatvena sakaletaravastu-visajātīyatvādasyārthasya vicitraśaktiyogo na virudhyata iti na sāmānyato dṛṣṭaṃ sādhanaṃ dūṣaṇaṃ vā arhati brahmā |

2.1.28

ātmani caivaṃ vicitrāśca hi || 28 ||

2.1.28

 

kiñca, evam-vastvantarasambandhino dharmasya vastvantare cāropaṇe sati, acetane ghaṭādau dharmāsta-dvisajātīye cetane nitye ātmanyapi prasajyante | tadaprasaktiśca bhāvasvabhāvavaicitryādityāha-vicitrāśca hīti | yathā agnijalādīnāmanyonyavisātīyānāmoṣṇyādiśaktayaśca visajātīyā dṛśyante; tadvallokadṛṣṭavisajātīye pare brahmaṇi tatratatrādṛṣṭaḥ sahasraśaḥ śaktayassantīti na kiñcidanupapannam | yathoktaṃ bhagavatā parāśareṇa "nirguṇa-syāprameyasya śuddhasyāpyamalātmanaḥ | kathaṃ sargādikartṛtvaṃ brahmaṇo’bhyupagamyate" | iti sāmānyadṛṣṭayā paricodya "śaktayaḥ sarvabhāvānāmacintyajñānagocarāḥ | yato’to brahmaṇastāstu sargādyā bhāvaśaktayaḥ | bhavanti tapatāṃ śreṣṭha pāvakasya yathoṣṇatā" iti | śrutiśca "kiṃ svidvanaṃ ka u sa vṛkṣa āsīdyato dyāvāpṛthivī niṣṭatakṣuḥ | manīṣiṇo manasā pṛcchatedutadyadadhyatiṣṭhadbhuvanāni dhārayan | brahma vanaṃ brahma sa vṛkṣa āsīdyato dyāvāpṛthivī niṣṭatakṣuḥ | manīṣiṇo manasā vibravīmi vo brahmādhyatiṣṭhadbhuvanāni dhārayan" iti | sāmānyato dṛṣṭaṃ codyaṃ sarvavastuvilakṣaṇe pare brahmaṇi nāvataratītyarthaḥ ||

2.1.29

itaśca -

2.1.29

svapakṣadoṣācca || 29 ||

2.1.29

 

svapakṣe-pradhānādikāraṇavāde laukikavastuvisajātīyatvābhāvena pradhānāderlokadṛṣṭā doṣāstatra bhave-

2.1.29

 

yuriti sakaletaravilakṣaṇaṃ brahmaiva kāraṇamabhyupagantavyam | pradhānaṃ ca niravayavam; tasya niravayavasya katha- miva mahadādivicitrajagadārambha upapadyate | sattvaṃ rajastama iti tasyāvayavā vidyanta iti cet tatredaṃ vive-canīyam kiṃ sattvarajastamasāṃ samūhaḥ pradhānam; uta sattvarajastamobhirārabdhaṃ pradhānam ? anantare kalpe pradhānaṃ kāraṇamiti svābhyupagamavirodhaḥ, svābhyupetasaṅkhayāvirodhaśca | samūhapakṣe ca teṣāṃ niravayavatvena pradeśabheda-manapekṣya saṃyujyamānānāṃ na sthūladravyārambhakatvasiddhiḥ | paramāṇukāraṇavāde’pi tathaiva aṇavo hi niraṃśāḥ niṣpradeśāḥ pradeśabhedamanapekṣya parasparaṃ saṃyujyamānā api na sthūlakāryārambhāya prabhaveyuḥ |

2.1.30

sarvopetā ca taddarśanāt || 30 ||

2.1.30

 

sakaletaravastuvisatīyā parā devatā sarvaktayupetā ca | tathaiva parāṃ devatāṃ darśayanti hi śrutayaḥ "parā’sya śaktirvividhaiva śrūyate svābhāvikī jñānabalakriyā ca" tathā "apahatapāpmā vijaro vimṛtyurviśokoviji-ghatso’pipāsaḥ" iti sakaletaravisajātīyatāṃ parasyā devatāyāḥ pratipādya "satyakāmaḥ satyasaṅkalpaḥ" iti sarvaśaktiyogaṃ pratipādayanti | tathā "manomayaḥ prāṇaśarīro bhārūpaḥ satyakāmaḥ satyasaṅkalpa ākāśātmā sarvakarmā sarvakāmaḥ sarvagandhaḥ sarvarasaḥ sarvamidamabhyātto avākyanādaraḥ" iti ca |

2.1.31

vikaraṇatvānneti cettaduktam || 31 ||

2.1.31

 

yadyapyekameva brahma sakaletaravilakṣaṇaṃ sarvaśakti; tathāpi "na tasya kāryaṃ karaṇaṃ ca vidyate" iti karaṇavi-rahiṇastasya na kāryārambhaḥ sambhavatīti cet; tatrottaram- "śabdamūtlabāt" "vicitrāśca hi" ityuktam |

2.1.31

 

śabdaikapramāṇakaṃ sakaletaravilakṣaṇaṃ tattatkaraṇaviraheṇāpi tattatkāryasamarthamityarthaḥ | tathā ca śrutiḥ "paśyatya- cakṣuḥ sa #ṛṇotyakarṇaḥ | apāṇipādo javano grahītā" ityevamādyā |

2.1.32

na prayojanavattvāt || 32 ||

2.1.32

 

yadyapīśvaraḥ prāk sṛṣṭereka eva san sakaletaravilakṣaṇatvena sarvārthaśakitayuktaḥ svayameva vicitraṃ jagatsraṣṭuṃ śaknoti; tathāpīśvarakāraṇatvaṃ na sambhavati, prayojanavattvādvicitrasṛṣṭeḥ, īśvarasya ca pra-yojanābhāvāt | buddhipūrvakāriṇāmārambhe dvividhaṃ hi prayojanaṃ-svārthaḥ parārtho vā | na hi parasya brahmaṇaḥ sva-bhāvata evāvāptasamastakāmasya jagatsargeṇa kiñcana prayojanamanavāptamavāpyate | nāpi parārthaḥ, avāptakāmasya parārtatā hi parānugraheṇa bhavati; na cedṛśagarbhajanmajarāmaraṇanarakādinānāvidhānantaduḥkhabahulaṃ jagatkaruṇāvān sṛjati, pratyuta sukhaikatānameva janayejjagatkaruṇayā sṛjan; ataḥ prayojanatābhāvādbrahmaṇaḥ kāraṇatvaṃ nopa- padyata iti ||

2.1.33

 

evaṃ prāpte pracakṣmahe -

2.1.33

lokavattu līlākaivalyam || 33 ||

2.1.33

 

avāptasamastakāmasya paripūrṇasya svasaṅkalpavikāryavividhavicitracidacinmiśrajagatsarge līlaiva kevalaṃ

2.1.33

 

prayojanam, lokavat-yathā loke saptadvīpā meva medinīmadhitiṣṭhataḥ sampūrṇaśauryavīryaparākramasyāpi mahārājasya kevalalīlaikaprayojanāḥ kantukādyārasbhādṛśyante; tathaiva parasyāpi brahmaṇaḥ svasaṅkalpamātrāvakaptajagajjanmasthi-tidhvaṃsāderlīlaiva prayojanamiti niravadyam ||

2.1.34

vaiṣamyanairghṛṇye na sāpekṣatvāttathā hi darśayati || 34 ||

2.1.34

 

yadyapi paramapuruṣasya sakaletaracidacidvastuvilakṣaṇasyācintyaśaktiyogātprāksṛṣṭerekasya niravayavasyāpi vicitracidacinmiśrajagatsṛṣṭiḥ sambhāvyeta, tathāpi devatiryaṅmanuṣyasthāvarātmanotkṛṣṭamadhyamāpakṛṣṭasṛṣṭayā pakṣapātaḥ prasṛjyeta, atighoraduḥkhayogakaraṇānnairghṛṇyaṃ cāvarjanīyamiti | tatrottaram-na sāpekṣatvāditi | na prasajyeyātāṃ vaiṣamyanarghṛṇye, kutaḥ ? sāpekṣatvāt-sṛjyamānadevādikṣetrajñakarmasāpekṣatvādviṣamasṛṣṭeḥ | devādīnāṃ kṣetrajñānāṃ devādiśarīrayogaṃ tattatkarmasāpekṣaṃ darśayanti hi śrutismṛtayaḥ "sādhukārī sādhurbhavati pāpakārī pāpo bhavati puṇyaḥ puṇyena karmaṇā bhavati pāpaḥ pāpena karmaṇā" tathā bhagavatā parāśareṇāpi devādivaicitryahetuḥ sṛjyamānānāṃ kṣetrajñānāṃ prācīnakarmaśaktirevetyuktaṃ "nimittamātramevāsau sṛjyānāṃ sargakarmāṇi | pradhāna-kāraṇībhūtā yato vai sṛjyaśaktayaḥ | nimittamātraṃ muktavaiva nānyatkiñcidapekṣate | nīyate tapatāṃ śreṣṭha svaśaktayā vastu vastutām" iti | svaśaktayā-svakarmaṇaiva devādivastutāpraṣtiriti |

2.1.35

na karmāvibhāgāditi cennānāditvādupapadyate cāpyupalabhyate ca || 35 ||

2.1.35

 

prāksṛṣṭeḥ kṣetrajñā nāma na santi kutaḥ ? avibhāgaśravaṇāt, "sadeva somyedamagra āsīt" iti; ataḥ tadānīṃ tadabhāvāttatkarma na vidyate, kathaṃ tadapekṣaṃ sṛṣṭiveṣamyamityucyata iti cenna anāditvāt kṣetrajñānāṃ

2.1.35

 

tatkarmapravāhāṇāṃ ca | tadanāditve’pyavibhāga upapadyate ca; yatastat kṣetrajñavastuparityaktanāmarūpaṃ brahmaśarīra-ttayāpi pṛthagvyapadeśānarhamatisūkṣmam | tathā anabhyupagame akṛtābhyāgamakṛtavipraṇāśaprasaṅgaśca | upalabhyate ca teṣāmanāditvaṃ "na jāyate mriyate vā vipaścit" iti | sṛṣṭipravāhānāditvaṃ ca "sūryācandramasau dhātā yathā-pūrvamakalpayat" ityādau | "taddhedaṃ tārhyavyākṛtamāsīttannāmarūpābhyāṃ vyākriyata" iti nāmarūpavyākaraṇamā-traśravaṇāt kṣetrajñānaṃ svarūpānāditvaṃ siddham | smṛtāvapi "prakṛtiṃ puruṣaṃ caiva viddhayanādī ubhāvapi" iti | atassarvavilakṣaṇatvātsarvaśaktitvāllīlaikaprayojanatvāt kṣetrajñakarmānuguṇyena vicitrasṛṣṭiyāgādbrahmaiva jaga-tkāraṇam |

2.1.36

sarvadharmopapatteśca || 36 ||

2.1.36

 

pradhānaparamāṇvādīnāṃ kāraṇatve yaddharmavaikalyamuktaṃ vakṣyamāṇaṃ ca, tasya sarvasya dharmajātasya kāraṇatvo-papādino brahmaṇyamupapatteśca brahmaiva jagatkāraṇamiti sthitam ||

iti śrīmadbhagavadrāmānujaviracite śārīraka-mīmāṃsābhāṣye dvitīyasyādhyāyasya prathamaḥ pādaḥ ||



2.2.1 || racanānupapatteśca nānumānaṃ pravṛtteśca ||

2.2.1

 

uktaṃ jagajjanmādikāraṇaṃ paraṃ brahmeti; tatra parairudbhāvitāśca doṣāḥ parihṛtāḥ, idānīṃ svapakṣarakṣaṇāya parapakṣāḥ pratikṣipyante | itarathā kasyacinmandadhiyaḥ teṣāṃ pakṣāṇāṃ yuttayābhāsamūlatāmajānataḥ prāmāṇikatvaśaṅkayā vaidikapakṣe kiṃcichaddhāvaikalyaṃ jāyetāpi | ataḥ parapakṣapratikṣepāya anantaraḥ pādaḥ pravatarte |tatra prathamaṃ tāvat kāpilamataṃ nirasyate, vaidikānumatasatkāryavādādyarthasaṃgraheṇa etasya satpakṣanikṣepa-sambhāvanābhramahetutvātirekāt | "ikṣaternāśabdam" ityādibhiḥ vaidikavākyānāṃ atatparatvamātramuktam; atraiva tatpakṣasvarūpapratikṣepaḥ kriyata iti na paunaruktayāśaṅkā | eṣā hi sāṃkhyānāṃ darśanasthitiḥ "mūlaprakṛtiravikṛtiḥ mahadādyāḥ prakṛtivikṛtayaḥ sapta | ṣoḍaśakaśca vikāro na prakṛtirna vikṛtiḥ puruṣaḥ" iti tattvasaṃgrahaḥ | mūlaprakṛtirnāma sukhaduḥkhamāhātmakāni lāghavaprrakāśacalanopaṣṭambhanagauravāvaraṇa kāryāṇyatyantātīndriyāṇi kāryyai-

2.2.1

 

kanirūpaṇavivekānyanyūnātirekāṇi samatāmupatāni sattvarajastamāṃsi dravyāṇi; sā ca sattvarajastamasāṃ sāmyarūpā prakṛtiekā svayamacetā’nekacetanabhogāpavargārthā nityā sarvagatā satatavikriyā na kasyacidvikṛtiḥ, api tu paramakāraṇameva | mahadādyāstadvikṛtayoḥ, anyeṣāṃ ca prakṛtayaḥ sapta; mahānahaṅkāraḥ śabdatanamātraṃ spaśata-nmātraṃ rūpatanmātraṃ rasatanmātraṃ gandhatanmātramiti | tatra ahaṅkārastridhā - vaikātikastaijaso bhū#ādiśca, kramātsā-ttviko rājasastāmasaśca; tatra vaikārikaḥ sāttvika indrivādiḥ, bhūtādistāmaso mahābhatahetubhūtatanmātrahetuḥ, taijaso rājasastūbhayoranugrāhakaḥ | ākāśādīni pañca mahābhūtāni | śrotrādīni pañca jñānendriyāṇi, vāgādīni pañca kamrmendriyāṇi, mana iti kevalavikāṇāḥ ṣoḍaśa; puruṣastu niṣpariṇāmatvena na kasyacitprakṛtiḥ, na kasya-cidvikṛti; | tata eva nirdharmmakaścaitanyamātravapurnityo niṣkriyaḥ sarvagataḥ pratiśarīraṃ bhinnaśca; nirvikāratvānni-ṣkriyatvācca tasya kartṛtvaṃ bhoktṛtvaṃ ca na sambhavati | evambhūte’pi tattve mūḍhāḥ prakṛtipuruṣasannidhimātreṇa puruṣasya caitanyaṃ prakṛtāvadhyasya prakṛteśca kartṛtvaṃ spaṭikamaṇāviva japākusumasyāruṇimānaṃ puruṣa’dhyasya ahaṃ kartābhokteti#e manyante | evamajñānādbhogaḥ tattvajñānāccāpavargaḥ | tadetatpratvakṣānumānāgamaiḥ sādhayanti, tatra pratyakṣasiddheṣu padārtheṣu nātīva vivādapadamasti | āgamo’pi kapilādisarvajñajñānamūla iti, so’pi prathame kāṇḍe pramāṇa

2.2.1

 

lakṣaṇe nirasyaprayaḥ | yadidaṃ pradhānameva jagatkāraṇamityanumānam, tannirasanena tanmataṃ sarvaṃ nirastaṃ bhavatīti tadeva nirasyate | te caivaṃ varṇayanti - kṛtsnasya jagataḥ ekamūlatvamavaśyābhyupagamanīyam; anekebhyaḥ kāryyetpattya-bhyupagame kāraṇānavasthānāt | tantuprabhṛtayo hyavayavāḥ svāṃśabhūtaḍhaḥ ṣaḍbhiḥ pārścaiḥ parasparaṃ syujyamānāṃ avayavinamutpādayanti; te ca tantvādayaḥ svāvayavaistathābhūtairutpādyante; te ca tathābhūtaiḥ svāvayavairiti paramā-ṇubhirapi svakīyaiḥ ṣahbhiḥ pārścaiḥ syujyamānaireva svakāryyetpādanamabhyupetavyam, anyathā prathimānupapatteḥ | paramāṇavo’pyaṃśitvena svāṃśaistathatataivotpādyante, te ca svāṃśairiti na kkacitkāraṇavyavasthitiḥ, ataḥ kāraṇa vyavasthāsiddhayarthamekaṃ dravyaṃ vividhavicitrapariṇāmaśaktiyuktam svayamapracyutasvarūpameva mahadādyanantāvasthāśrayaḥ kāraṇamāśrayaṇīyam | taccaikaṃ kāraṇaṃ guṇatrayasāmyarūpaṃ pradhānamiti tatkalpane hetunupanyasyanti "bhedānāṃ parimāṇātasamanvayācchaktitaḥ pravṛtteśca | kāraṇakāryavibhāgāt avibhāgādvaiścarūpyasya || kāraṇamastyavyaktam"

2.2.1

 

iti | ayamarthaḥ - viśvarūpyameva vaiśvarūpyam; vicitrasanniveśaṃ tanubhuvanādikṛtsnaṃ jagat; tacca jagadvicitrasannive-śatvena kāryyabhūtaṃ tatsarūpāvyaktakāraṇakam kutaḥ? kāryyatvāt; kāryyasya hi sarvasya tatsarūpātkāraṇaviśeṣā-dvibhāgastastinnevāvibhāgaśca dṛśyate; yathā ghaṭamukuṭādeḥ kāryyasya tatsarūpānmṛtsuvaṇadiḥ kāraṇādvibhāgasta-sminneva cāvibhāgaḥ, ato viśvarūpasya jagatastsarūpātpradhānādutpattiḥ tasminneva layaśceti

pradhānakāraṇakameva jagat | guṇatrayasāmyarūpaṃ pradhānameva jagatsarūpakāraṇam; sattvarajastamomayasukhaduḥkhamohātmakatvājagataḥ | yathā mṛdātmano ghaṭasya mṛddravyameva kāraṇam, tadeva hi tadutpattyākhyapravṛttiśaktimata, tathā darśanāt | avyaktasya guṇasāmyarūpasya deśataḥ kālataścāpatimitasyaiva kāraṇatvam bhedānām mahadahaṅkāratanmātrātīnāṃ parimitatvādava-gamyate | mahanādīni ca ghaṭādivatparimitāni kṛtsnajagadutpattau na prabhavanti, atastriguṇaṃ jagadguṇatrayasāmyarūpa- pradhānaikakāraṇamiti niścīyate || atrocyate - racanānupapatteśca nānumānaṃ pravṛtteśca - anumī#eyata ityanumānam,

2.2.1

 

na bhavaduktaṃ pradhānaṃ vicitrajagadracanesamartham, acetanatve sati tatsvabhāvābhijñānadhiṣṭhitatvāt; padevaṃ tattathā, yathā rathaprāsādādinirmāṇe kevaladārvādikam | dārvāderacetanasya tajjñānadhiṣṭhitasya kāryyārambhānupapattedarśanāta, tajjñānadhiṣṭhitasya kāryyārambhapravṛtterdarśanācca na prājñānadhiṣṭhitaṃ pradhānaṃ kāraṇamityuktaṃ bhavati | cakārādanavaya-syānaikāntyaṃ samuccinoti; na hyanvitaṃ śauklayagotvādi kāraṇatvavyāptam, na ca vācyaṃ mābhṛdanvitānāmapi śauklayādidharmāṇāṃ kāraṇatvam, dravyasya tu hemādeḥ kāryye’nvitasya kāraṇatvavyāptirastyeva; sattvādīnyapi dravyāṇi kāryye’nvitāni kāraṇatvavyāptāni - iti | yataḥ sattvādayo dravyadharmmāḥ, na tu dravyasvarūpam, sattvā-dayo hi pṛthivyādidravyagatalaghutvaprakāśādi#ehetubhūtāḥ tatsvabhāvaviśeṣā eva na tu mṛddhiraṇyādivad dravyatayā

2.2.1

 

kāryyānvitā upalabhyanta; guṇā ityeva ca sattvādīnāṃ prasiddhiḥ | yacca kāraṇavyavathāsiddhaye jagata ekamūla-tvamuktaṃ tadapi satvādīnāmanekatvānnopapadyate | ata eva kāraṇavyavasthā ca na siddhayati | sābhyāvasthāḥ satvādaya eva hi pradhānamiti tvanmatam | ataḥ kāraṇabahutvādanavasthā tadavasthaiva | na ca teṣāmaparimitatvena vyavasthāsiddhiḥ | aparimitatve hi trayāṇāmapi sarvagatatvena nyūnādhikabhāvābhāvadvaipamayāsiddheḥ kāryyārambhā-sambhavāt | kāryyārambhāyaiva parimitatvamavaśyāśrayaṇīyam ||

2.2.2

 

yatra rathādiṣu spaṣṭaṃ cetanādhiṣṭhitatvaṃ dṛṣṭaṃ tadvayatiriktaṃ sarvaṃ pakṣīkṛtamityāha -

2.2.2 payo’mbuvaccettatrāpi |

2.2.2

 

yaduktaṃ pradhānasya prājñānadhiṣṭhitasya vicitrajagadracanānupapattiriti, tanna; yataḥ payo’mbuvatpravṛttirupapadyate | payasastāvaddadhibhāvena pariṇamamānasyānanyāpekṣasyādyaparispandanaprabhṛtipariṇāmaparamparā svata evopapadyate; yathā ca vāridasavamuktasyāmbuna ekarasasya nālikelatālacūtakapitthanimbatinti#ṛṇyādivicitrarasarūpeṇa pariṇāma-

pravṛttiḥ svata eva dṛśyate; tathā pradhānasyāpi pariṇāmasvabhāvasyā’nyānadhiṣṭhitasyaiva pratisargāvasthāyāṃ sadṛśa-pariṇāmenāvasthitasya sargāvasthāyāṃ guṇavavaiṣamyanimittavicitrapariṇāma upapadyate | yathoktaṃ "pariṇāmataḥ" salilavat pratipratiguṇāśrayaviśeṣā"diti | tadevamavyaktamananyāpekṣaṃ pravartata iti cet ata uttaraṃ - tatrāpīti; yat kṣīrajalādidṛṣṭāntatayā nidarśim, tatrāpi prājñānadhiṣṭhāne pravṛttirnopapadyate | tadapi pūrvameva pakṣīkṛtamitya-bhiprāyaḥ | "upasaṃhāradaśarnānneti cenna kṣīravaddhi" ityatra dṛṣṭaparikarāntaratahitasyāpi svāsādhāraṇapariṇāma upapadyata ityetāvaduktam, na prājñādhiṣṭhitatvaṃ narākṛtam, "yo’psu tiṣṭhan" ityādiśruteḥ ||2 ||

2.2.3 2.2.3

2.2.3

 

itaśca - satyasaṃkalyeśvarādhiṣṭhānāpekṣapariṇāmitve sargavyatirekeṇa pratisargāvasthayā’navasthitaprasaṃgācca na prājñā-nadhiṣṭhitaṃ

pradhānaṃ kāraṇam; prājñādhiṣṭhitatve tasya satyasaṃkalpatvena sargapratisargavicitrasṛṣṭivyavasthāsiddhiḥ | na ca vācyaṃ prājñādhiṣṭhitatve’pi tasyāvāptasamastakāmasya paripūrṇasyānavadhikātiśayānandasya niravadyasya nirañjanasya psargapratisagarvyavastāhetva bhāvādviṣamasṛṣṭau nirdayatvaprasaṃgācca samānā’yaṃ doṣa iti; paripūrṇasyāpi līlārthapravṛ-ttasambhavāt, sarvajñasya tasya pariṇāmaviśeṣāpannaprakṛtidarśanarūpasargapratisargaviśeṣahetosmambhavāt, kṣātrajñakarmma-

2.2.3

 

ṇāmeva viṣamasṛṣṭevyavasthāpakatvācca | nanvevaṃ kṣetrajñapuṇyāpuṇyarūpakarmmabhireva sarvāḥ vyavasthāḥ siddhayantīti kṛtamīśvareṇādhiṣṭhātrā; puṇyāpuṇyarūpānuṣṭhitakarmmasaṃskṛtā prakṛtireva puruṣārthānurūpaṃ tathā tathā vyavasthayā pariṇaṃsyateḥ yathā vipādidvaṣitānāmannapānādīnāmauṣadhiviśeṣāpyāyitānāṃ ca sukhaduḥkhahetubhūtaḥ pariṇāmaviśeṣo deśakālavyavasthayā dṛśyate; atassargapratisargavyavasthā devādiviṣamasṛṣṭiḥ kaivalyavyavasthā ca sarvaprakārapariṇāga-śaktiyuktasya pradhānasyaivopapadyate iti | anabhijñe; bhavānpuṇyāpuṇyakarmmasvarūpayoḥ, puṇyāpuṇyasvarūpe hi śāstraikasamadhigamye; śāstraṃ cānādinidhanāvicchinnapāṭhasampradāyānāghrātapramādādidoṣagandhavedākhyākṣararāśiḥ, tacca paramapupārādhanatadviparyyayarūpe karmmaṇī puṇyāpuṇye, tadanugrahanigrahāyatte ca tatphale sukhaduḥkhe iti vadati | tathāha dramiḍācāryyaḥ "phalasaṃvibhatsayā hi karmabhirātmānaṃ piprīpanti sa prīto’laṃ phalāye"ti śāstramarthyādā iti | tathā ca śrutiḥ "iṣṭāpūtaṃ bahudhā jātaṃ viśvaṃ vibharti bhuvanasya nābhiḥ" iti | tathā ca bhagavatā svayamevoktam "yata pravṛttirbhūtānāṃ yena sarvamidaṃ tataṃ svakarmaṇā tamabhyarcya sidiṃ​dha vindati mānavaḥ" iti "tānahaṃ dviṣataḥ krūrān-saṃsāreṣu narādhamān | kṣipāmyajastramaśubhānāsurīṣveva yoniṣu" iti ca sa bhagavānpuruṣottamo’vāptasamastakāmaḥ sarvajñaḥ sarveśvaraḥ satyasaṃkalpaḥ svamāhātmyānuguṇalīlāpravṛttaḥ etāni karmāṇi samīcīnānyetānyasamīcīnānīti karmmadvaividhyaṃ saṃvidhāya tadupādānocitadehendriyādikaṃ tanniyamanaśakiṃ​ta ca sarveṣāṃ kṣetrajñānāṃ sāmānyena pradiśya

2.2.3

 

svaśāsanāvabodhiśāstraṃ ca pradarśya tadupasaṃhārārthaṃ cāntarātmatayā’nupraviśya anumantṛtayā ca niyacchaṁstiṣṭhati | kṣetrajñāsātu tadāhitaśaktayastatpradiṣṭakaraṇakalevarādikāstadādhārāśca svayameva svecchānuguṇyena puṇyāpuṇya-rūpekarmkaṇī upādadate; tataśca puṇyarūpakarmmakāriṇaṃ svaśāsanānuvartinaṃ jñātvā dharmārthakāmamaukṣairvardhayate; śāsanātivartanaṃ ca tadviparyayairyojayati, ataḥ svātantr#ādivaikalyacodyāni nāvakāśaṃ labhante | dayā hi nāma

2.2.3

 

svārthanirapekṣā paraduḥkhāsahiṣṇutā, sā ca svaśāsanātivṛttivyavasāyinyapi vartamānā na guṇāyāvakalpate; pratyutāpuṃstvamevāvahati; tannigraha eva tatra guṇaḥ, anyathā śatrunigrahādīnāmaguṇatvaprasaṃgāt | svaśāsanāti-vṛttivyavasāyanivṛttimātreṇā’nādyanantakalpopacitadurviṣahānantāparādhānaṅgīkāreṇa niratiśayasukhasamavṛddhaye svayameva prayatate | yathoktaṃ "teṣāṃ satatayuktānāṃ bhajatāṃ prītipūrvakam | dadāmi buddhiyogaṃ taṃ yena māmupayānti te || teṣāmevānukampārthamahamajñānajaṃ tamaḥ | nāśayāmyātmabhāvastho jñānadīpena bhāsvatā"iti | ataḥ prājñāna-dhiṣṭhitaṃ pradhānanna kāraṇam || 3 ||

2.2.4

atha syāt - yadyapi prājñānadhiṣṭhitāyāḥ prakṛteḥ parispandapravṛttirapi na sambhavatītyuktam, tathā’pyanapekṣāyā eva pariṇāmapravṛttiḥ sambhavati, tathā darśānāt; dhenvādinopayuktaṃ hi tṛṇodakādi svayameva kṣīrādyākāreṇa pariṇama-mānaṃ dṛśyate | ataḥ prakṛtirapi svameva jagadākāreṇa pariṇaṃsyate - iti | tatrāha -

2.2.4 2.2.4

2.2.4

 

naitadupapadyate, tṛṇādeḥ prājñānadhiṣṭhitasya pariṇāmābhāvāddṛṣṭāntāsiddheḥ, kathamasiddhiḥ ? anyatrābhāvāt | yadi hi tṛṇodakādikamanuḍuhādyupayuktaṃ prahīṇaṃ vā kṣīrākāreṇa paryaṇaṃsyata; tataḥ prājñānadhiṣṭhitameva pariṇamata iti vaktu-

2.2.4

 

maśakṣyata; na caitadasti; ato dhenvādyupayuktaṃ prājña eva kṣīrīkaroti "payo’mbuvaccettatrāpī"tyuktamevātra prapañcitaṃ tatraiva vyabhicārapradarśanāya || 4 ||

2.2.5 2.2.5

2.2.5

 

athocyeta - yadyapi, caitanyamātravaṣuḥ puruṣo niṣitakrayaḥ, pradhānamapi dṛkchaktivikalam; tathāpipuruṣasannidhā-nādacetanaṃpradhānaṃ pravartate, tathā darśanāt; gabhanaśaktivikaladṛkchaktiyuktapaṅgusannidhānāttaccaitanyopakṛto dṛkcha-ktivikalaḥ pravṛttiśakto’ndhaḥ pravartate; ayaskāntāśmasannidhānāccāyaḥ pravartate | evaṃ prakṛti-puruṣasaṃyogakṛto jagatsargaḥ pravartate | yayoktaṃ "puruṣasya darśanārthaṃ kaivalyārthaṃ tathā prathānasya | ṣaḍgvandhavadubhayorapi saṃyorapi saṃyogastatkṛtaḥ sargaḥ"iti | puruṣasya pradhānāpabhogārthaṃ kaivalyārthaṃ ca puruṣasannidhānātpradhānaṃ sargādau pravartata ityarthaḥ | atrottaraṃ - tathāpīti | evamapi pradhānasya pravṛttyasambhavastadavastha eva, paṅgorgamanaśaktivikalasyāpi mārgadarśanatadupadeśādayaḥ kādācitkā viśeṣāḥ sahasraśaḥ santi; andho’pi cetanaḥ saṃstadupadeśādyavagamena pravartate; tathā’yaskāntamaṇerapyayaḥsamīpāgamanādayassanti, puruṣasya tu niṣkriyasya na tādṛśavikārāḥ sambhavanti | sannidhānamātrasya nityatvena nityasargaprasaṃgo nityamuktatvena bandhābhāvo’pavargābhāvaśca || 5 ||

2.2.6 2.2.6

2.2.6

 

guṇānāmutkarṣanikarṣanibandhanāṅgāṅgibhāvāddhi jagatpravṛttiḥ pratipratiguṇāśrayaviśeṣāditi vatadbhirbhavā-dbhirabhyupagamyate | pratisargāvasthāyāntu sāmyāvasthānāṃ sattvarajastamasāmanyonyādhikyanyūnatvābhāvā-daṅgāṅgibhāvānupapatterna jagatsagar upapadyate; tadā’pi vaiṣamyābhayupagame nityasargaprasaṃgaḥ | ataśca na prājñāna- dhiṣṭhitaṃ pradhānaṃ kāraṇam || 6 ||

2.2.7 2.2.7

2.2.7

 

dūṣitaprakārātiriktaprakārāntareṇa pradhānānumitau ca pradhānasya jñātṛtvaśaktiviyogāt ta eva doṣāḥ prāduḥṣyuḥ | ato na kathañcidapyanumānena pradhānasiddhiḥ || 7 ||

2.2.8 2.2.8

2.2.8

 

anumānena pradhānasiddhayabhyupagame’#īpa pradhānena prayojanābhāvānnatadanumātavyam "puruṣasya darśanārthaṃ kaivalyārthaṃ tathā pradhānasye"ti pradhānasya prayojanaṃ puruṣabhogāpavargāvabhimatau, tau ca na sambhavataḥ; puruṣasya caitanyamātravapuṣo niṣkriyasya nirvikārasya nirmalasya tata eva nityamuktasvarūsya prakṛtidarśanarūpo bhogastadviyogarūpo’pavargaśca na sambhavati | evaṃrūpasyaiva prakṛtisannidhānāttatpariṇāmaviśeṣasukhaduḥkhadarśanarūpabhogasambhāvanāyāṃ prakṛtisanni-dhānasya nityatvena kadācidapyapavargo na setsyati || 8 ||

2.2.9 2.2.9

2.2.9

 

vipratiṣiddhaṃ cedaṃ sāṃkhyānāṃ darśanam | tathāhi - prakṛteḥ parārthatvena dṛśyatvena bhogyatvena ca prakṛterbhoktārama-dhiṣṭhātāraṃ draṣṭāraṃ sākṣiṇaṃ ca puruṣamabhyupagamya prakṛtyaiva sādhanabhṛtyā tasya kaivalyamapi prāpyaṃ vadanta eva tasya nityanirvikāra caitanyamātrasvarūpatayā akartṛtvaṃ kaivalyaṃ ca svarūpamevāhuḥ; evambhūtanirvikārodāsīnapuru-ṣasannidhānātprakṛteritarādhyāsena sargādipravṛtiṃ puruṣabhogāpavargārthatvaṃ cāhuḥ "saṃghātaparārthatvāt triguṇādi-viṣaryyayādadhiṣṭhānāt | puruṣo’sti bhoktṛbhāvātkaivalyārthapravṛtteśca | tasmācca viparyyāsātsiddhaṃ sākṣitvamasya

2.2.9

 

paruṣasya | kaivalyaṃ mādhyasthyaṃ dravṭṛtvaṃ karttṛbhāvaśca" iti | "puruṣavimokṣanimittaṃ tathā pravṛttiḥ pradhānasya"ityutta-vaivamāhuḥ "tasmānna vadhvate nāpi mucyate nāpi saṃsarati kaścit | saṃsarati badhyate mucyate ca nānāśrayā prakṛtiḥ" iti | tathā "tasmāttatsaṃyogādacetanaṃ cetanāvadiva liṅgam | guṇakartṛtve ca tathā kartteva bhavatyudāsīnaḥ | puruṣasya darśanārthaṃ kaivalyārthaṃ tathā pradhānasya | paṅgvandhavadubhayorapi saṃyogastatkṛtaḥ sargaḥ" iti | sākṣitvadraṣṭṛtvabhoktṛ-tvādayo nityanirvikārasyākarturudāsīnakaivalyaikasvarūpasya na sambhavanti | evaṃrūpasya tasyādhyāsamūlo bhramo’pi na sambhavati, adhyāsabhramayorapi vikāratvāt, prakṛteśca tau na sambhavataḥ, tayoścetanadharmmatvāta |

2.2.9

 

adhyāso hi nāma cetanasyānyāsminnanyadharmānusandhānaṃ, sa ca cetanadharmmo vikāraśca | na ca puruṣasya prakṛti-sannidhimātreṇādhyāsādayaḥ sambhavanti, nirvikāratvādeva sambhavanti cet nityaṃ prasajyeran; sannidherakiñci-tkaratvaṃ ca, na vilakṣaṇatvādityatra pradipāditaṃ, prakṛtireva saṃsarati vadhyate mucyate cet kathaṃ nityamuktasya puruṣasyopakāriṇī setyacyate? vadanti hi "nānāvidhairupāyairūpakāriṇyanupakāriṇaḥ puṃsaḥ | guṇavatyaguṇasya satastasyārthamapārthakaṃ carati" iti | yathā prakṛtiryena paruṣeṇa yathāsvabhāvā dṛṣṭā tasmātpuruṣāttadānīmeva nivartata iti cāhuḥ | "raṅgasya darśayitvā nivatarte nartakī yathā nṛttāt | puruṣasya yathā’’tmānaṃ prakāśya vinivartate prakṛtiḥ || prakṛteḥ sukumārataraṃ na kiñcidastīti me matirbhavati | yā dṛṣṭāsmī’ti punarna darśanamupaiti puruṣasye"ti tadapyasaṃgatam, puruṣo hi nityamuktatvānnivirkāratvānna tāṃ kadācidapi paśyati, nādhyasyati ca, svayaṃ ca svātmānaṃ na paśyati, acetanatvāt | puruṣasya svātmadarśanaṃ svadarśanamiti nādhyasyati ca, svayamacenatvātpu-ruṣasya ca darśanarūpavikārāsambhavāt | atha sannidhimātrameva darśanamityucte sannidhernityatvena nityadarśanaprasaṃga ityuktam, svarūpātiriktakādācitkasannidhirapi nityanirvikārasya nopapadyate | kiñca mokṣahetustu svasanni-dhānarūpameva darśanaṃ cedvandhaheturapi tadeveti nityavadvandho mokṣanca syātām, ayathādarśanaṃ bandhahetuḥ, yathāvatsva-rūpadarśanaṃ mākṣaheturiti cet ubhayavidhasyāpi darśanasya sannidhāvarūpatānatirekāt sadobhayaprasaṃga eva | sannidheranityatve tasya heturanveṣaṇīyaḥ, tasyāpītyanavasthā | athaitaddoṣaparijihīrṣayā svarūpasadbhāva eva sannidhiriti, tathā svarūpasya nityatvena nityavadvandhamokṣau | ata evamādervipratiṣedhāt sāṃkhyānāṃ darśanamasamañjasam | ye’pi

2.2.9

 

kūṭasthanityanirviśeṣasvaprakāśacinmātraṃ brahmāvidyāsākṣitvenāpāramārdhikavandhamokṣabhāgiti vadanti, teṣā-mapyuktarnātyā’vidyāsākṣitvādhyāsādyasambhavādasāmañjasyameva; iyāṃstu viśeṣaḥ, sāṃkhyāḥ jananamaraṇaprati-niyamādivyavasthāsiddhayarthaṃ papuruṣabahutvamicchanti | te tu tadapi necchantīti sutarāmasāmañjasyam | yattu prakṛteḥ pāramārthikatve’pyapāramārthikatve’pi nityanirvikārasvaprakāśaikarasacinmātrasya svavyatiriktasākṣitvādya-nupapatteḥ | apāramārthikatve tu tasya dṛśyatvavādhyatvābhyupagamātsutarāmasaṃgatam | aupādhikabhedavāde’pi upādhi-sambandhino brahmaṇo’yameva svabhāva ityupādhisambandhādyanupapatterasāmañjasyaṃ pūrvamevoktam ||

|| racanānupapattyadhikaraṇaṃ samāptam ||

2.2.10 mahaddīrghavadvā hrasvaparimaṇḍalābhyām || 10 ||

2.2.10

 

pradhānakāraṇavādasya yuktayābhāsamūlatayā vipratiṣiddhatvāccāsāmañjasyamuktam, samprati paramāṇukāraṇavādasyāpyasāmañjasyaṃ pratipādyate - mahaddīrghavadvā hrasvaparimaṇḍalābhyāmiti, asamañja-samiti vartate, vā śabdaścārthe | hrasvaparimaṇḍalābhyāṃ dvayaṇukaparamāṇubhyāṃ, mahaddīrghavat, tryaṇukotpattivādavat, anyacca tadabhyupagataṃsarvamasamañjasam; paramāṇubhyo dvayaṇukādikameṇa jagadutpattivādavadanyadapyasamañjasamityarthaḥ | tathāhi - tantuprabhṛtayo hyavayavāḥ svāṃśaiḥ ṣaḍbhiḥ pārśvaiḥ saṃyujyamānāḥ avayavinamukpādayanti, paramāṇavo’pi

2.2.10

 

svakīyaiḥ ṣaḍbhiḥ pāśvaiḥ saṃyujyamānā eva dvayaṇukādīnāmutpādakā bhaveyuḥ, anyathā paramāṇūnāṃ pradeśabhedābhāve sati sahasraparamāṇusaṃyoge’pyekasmātparamāṇoranatiriktaparimāṇatayā aṇutivahrasvatvamahattvadīrghatvādyasiddhiḥ syāt, pradeśabhedābhyupagame paramāṇavo’pi sāṃśāḥ svakīyairaṃśaiḥ | teca svakīyairaṃśairityanavavasthā | na ca vācya-mavayavālpatvamahattvābhyāṃ hi sarṣapamahīdharayovaiṣamyam paramāṇorapyanantāvayavatve avayavānantyasāmyātsaṣar-pamahīdharayorvaiṣamyāsiddheravayavāpakaṣarkāṣṭhā’vaśyābhyupagamanīyeti paramāṇūnāṃ pradeśabhedābhāve satyekaparamāṇupari-māṇātirekī prathimā na jāyeteti sarpapamahīdharayorevāsiddheḥ | kiṃ kurmma iti cad - vaidikaḥ pakṣaḥ parigṛhyatām | yattu parairbrahmakāraṇavādadūṣaṇaparihāraparamidaṃ sūtraṃ vyākhyātam; tadasaṃgataṃ, punaruktaṃ ca, brahmakāraṇavāde paroktā-ndoṣān pūrvasmin pāde parihṛtya parapakṣapratikṣepo hyasmin pāde kriyate | cetanādvrahmaṇo jagadutpattisambhavaśca "na vilakṣaṇatvā"dityatraiva prapañcitaḥ | ato hrasvaparimaṇḍalābhyāṃ mahaddīrghāṇuhrasvotpattivadanyacca tadabhyupagataṃ sarvamasamañjasamityeva sūtrārthaḥ || 10 ||

2.2.11

kimatrānyadasamañjasamityatrāha -

2.2.11 ubhayathā’pi na karma atastadabhāvaḥ || 11 ||

2.2.11

 

paramāṇukāraṇavāde hi paramāṇugatakarmajanita tatsaṃyogapūvarkadvayaṇukādikrameṇa jagadutapattiriṣyate; tatra nikhilajagadutpattikāraṇabhūtaparamāṇugatamādyaṃ karmādṛṣṭakāritamityabhyupamyate | agnerūrdhvajvalanaṃ vāyo-stiryyaggamanamaṇumanasoścādyaṃ karmetyadṛṣṭakāritāni" iti, tadidaṃ paramāṇugataṃ karma svagatādṛṣṭakāri-tamātmagatādṛṣṭakāritaṃ vā ? ubhayathā’pi na sambhavati, kṣetrajñapuṇyapāpānuṣṭhānajanitasyādṛṣṭasya paramāṇu-gatatvāsambhavāt, sambhave ca sadotpādakatvaprasaṃgaḥ | ātmagatasya cādṛṣṭasya paramāṇugatakarmotpattihetutvaṃ na sambhavati | athādṛṣṭavadātmasaṃyogādaṇuṣu karmotpattistadā tasyādṛṣṭapravāhasya nityatvena nityasargaprasaṃgaḥ | nanvadṛṣṭaṃ vipākāpekṣaṃ phalāyālam | kānicidadṛṣṭāni tadānīmeva vipacyante kānicijjanmāntare kānicit-kalpāntare | ato vipākāpekṣatvānāna savardotpādakatvaprasaṃka iti | naitat, anantairātmabhissaṃketapūrvaka-mayugapadanuṣṭhitānekavividhakarmajanitānāmadṛṣṭānāmekasmin kāle ekarūpavipākasyāprāmāṇikatvāt | ata eva yugapasirvasaṃhāro dviparārddhakālamavipākenāvasthānaṃ ca na saṃgacchate | na ceśvarecchāhitaviśeṣādṛṣṭasaṃyogādaṇuṣu kamar, ānumānikeśvarāsiddheḥ "śāstrayonitvā"dityatropapāditatvāt, ato jagadutpatteraṇugatakarmapūvrakatvā-bhāvaḥ || 11 ||

2.2.12 samavāyābhyupagamācca sāmyādanavasthiteḥ || 12 ||

2.2.12

 

samavāyābhyupagamāccāsamañjasam, kutaḥ sāmyādanavasthiteḥ | samavāyasyāpayavayavijātiguṇavadupapādakāntarāpe-kṣāsāmyādupapādakāntarasyāpi tathetyanavasthiterasamañjasameva | etaduktaṃ bhavati, ayutasiddhānāmādhārādheyabhṛtā-nāmiha pratyayaheturyaḥ sambandhaḥ sasamavāya iti samavāyo’bhyupagamyate | apṛthaksthityupalabdhīnāṃ jātyādīnāṃ tathābhāvasya nirvāhakatvena cetsamavāyo’bhyupagamyate, samavāyasyāpi tatsāmyāttathābhāvaheturanveṣaṇīyaḥ, tasyāpi tathetyanavasthitiḥ ; samavāyasya tadapṛthaksiddhatvaṃ svabhāva iti parikalpyate cet, - jātiguṇānāme-vaiṣasyavabhāvaḥ parikalpanīyaḥ ; na punaradṛṣṭacaraṃ samavāyaṃ abhyupagamya tasyaipa svabhāva iti kalpayituṃ yuktamiti || 12 ||

2.2.13

samavāyasya nityatve anityatve cāyaṃ doṣaḥ samānaḥ, nityatve doṣāntaraṃ cāha -

2.2.13 nityameva ca bhāvāt || 13 ||

2.2.13

 

samavāyasya sambandhatvāt sambandhasya nityatve sambandhino jagataśca nityameva bhāvādasamañjasam || 13 ||

2.2.14 rūpādimattvācca viparyayo darśanāt || 14 ||

2.2.14

 

paramāṇūnāṃ pārthivāpyataijasavāyavīyānāṃ caturvidhānāṃ rūparasagandhasparśavattvābhyupagamādabhimata-nityatva sūkṣmatva-niravayavatvādiviparyayeṇānityatvasthūlatvasāvayavatvādi prasajyate, rūpātadimatāṃ ghaṭādīnāmanityatvaṃ tathāvi-dhakāraṇāntarārabdhatvādidarśanāt | na hi darśanānuguṇyenādṛṣṭā’rthaḥ kalpyamānaḥ svābhimataviśeṣevyavasthāpayituṃ śakyaḥ, darśanānuguṇyena hi paramāṇūnāṃ rūpādimattvaṃ tvayā kalpyate | ato’pyasamañjasam || 14 || athaitaddoṣa-parijihīrṣayā paramāṇūnāṃ rūpādimattvaṃ nābhyupagamyate, tatrāha -

2.2.15 ubhayathā ca doṣāt || 15 ||

2.2.15

 

na kevalaṃ paramāṇūnāṃ rūpādimattvābhyupagama eva doṣaḥ, rūpādivirahe’pi kāraṇaguṇapūrvakatvāt kāryyaguṇānāṃ

2.2.15

 

pṛthivyādayo rūpādiśūnyāḥ syuḥ | tatparijihīrṣayā rūpādimattvābhyupagame pūrvoktadoṣa ityubhayathā ca doṣādasamañjasam || 15 ||

2.2.16 aparigrahāccātyantamanapekṣā || 16 ||

2.2.16

 

kāpilapakṣasya śrutinyāyavirodhaparityaktasyāpi satkāryyavādādinā kkacidaṃśe vaidikaiḥ parigraho’sti, asya tu kāṇādapakṣasya kenāpyaṃśenāparigrahādanupapannatvāccatyantamanapekṣaiva niśreyasāthirbhiḥ kāryā || 16 ||

2.2.17 samudāya ubhayahetuke’pi tadaprāptiḥ || 17 ||

2.2.17

 

paramāṇukāraṇavādino vaiśeṣikā nirastāḥ; saugatāśca jagataḥ paramāṇukāraṇatvama-

2.2.17

 

bhyupagacchantītyanantaraṃ tanmate’pi jagadutpattitadvayavahārādikaṃ nopapadyata ityucyate "te caturvidhāḥ, kecitpārthivāpyataijasavāyavīyaparamāṇusaṅghātarūpān bhṛtabhautikān vāhyāṃścittacaittarūpāścābhyantarānathān pratyakṣānumāna-siddhānabhyupayanti | anye tu - bāhyārthān sarvān pṛthivyādīn vijñānānumeyān vadanti | apare tu - arthaśūnyaṃ vijñānameva paramāthasat, bāhyārthāstu svāprārthakalpā ityāhuḥ | trayo’pyete svābhyupagataṃ vastu kṣaṇikamācakṣate, ukrabhūtabhautikacittacaittavyatiriktamātmākāśādikaṃ svarūpeṇaiva nānumanvate | anye tu - sarvaśūnyatvameva saṃgirante, tatra ye bāhyārthāstitvavādinaste tāvannirasyante, te caivaṃ manyante, rūparasasparśagandhasvabhāvāḥ pārthivāḥ paramāṇavaḥ, rūparasasparśasvabhāvāścāpyāḥ, rūparasasparśasvabhāvāstaijasāḥ, sparśasvabhāvāśca vāya-vīyāḥ, pṛthivyaptejāvāyurūpeṇa saṃhanyante, tebhyaśca pṛthivyādibhyaḥ śarīrendriyaviṣayarūpasaṅghātā bhavanti, tatra ca

2.2.17

 

śarīrāntarvartigrāhakābhimānārūḍho vijñānasantāna evātmatvenāvatiṣṭhatte, tata eva sarvo laukikavyavahāraḥ pravartata iti | tatrābhidhīyate samudāye ubhayahetukepi tadamāptiḥ yo’yamaguhetukaḥ pṛthivyādibhūtātmakaḥ samudāyaḥ yaśca pṛthivyādihetukaḥ śarīrendriyaviṣayarūpasamudāyastasminnubhayahetuke’pi samudāye tatprāptirnāpapadyate, jagadātmaka-samudāyotpattirnopapadyata ityarthaḥ paramāṇūnāṃ pṛthivyādibhūtānāṃ ca kṣaṇikatvābhyupagamāt kṣaṇadhvaṃsinaḥ paramāṇavo bhūtāni ca kadā saṃhatau vyāpriyante, kadā saṃhanyante, kadā vijñānaviṣayabhūtāḥ, kadā ca hānopādānādivyavahā-rāspadatāṃ bhajante | ko vā vijñānātmā, kaṃ ca viṣayaṃ spṛśati, kaśca vijñānātmā kamartha kadā vedayate, kaṃ vā viditamartha kaśca kadopādatte, sapraṣṭā hi naṣṭaḥ spraṣṭaśca naṣṭaḥ, tathā veditā viditaśca naṣṭaḥ kathaṃ cānyena spṛṣṭamanyo vedayate, kathaṃ cānyena viditamarthamanya upādatte | santānānāmekatve’pi santānibhyasteṣāṃ vastuto vastvantaratvā-nabhyupagamānna tannibandhanaṃ vyavahārādikamupapadyate ahamartha evātmā, sa ca jñātaiveti cāpapāditaṃ purastāt ||17||

2.2.18 itaretarapratyayatvādupapannamiti cenna saṅghātabhāvānimittatvāt || 18 ||

2.2.18

 

ayidyādīnāmitaretarahetutvenopapannaṃ saṅghātabhāvādikamiti cet, etadukaṃ bhavati, yadyapi kṣaṇikāssarve bhāvā-

2.2.18

 

stathā’pyavidyayaitatsarvamupapadyate | avidyā hi nāma viparītabuddhiḥ | kṣaṇikādiṣu sthiratvādigocarā tayā saṃskārākhyā rāgadveṣādayo jāyante, tataścittābhijvalanarūpaṃ vijñānaṃ, tataśca nāmākhyāścittacaittāḥ, pṛthivyādikaṃ ca rūpidravyam | tataḥ ṣaḍāyatanākhyamindriyaṣaṭam,tataḥ sparśākhyaḥ kāyaḥ, tato vedanādaya tataśca punarapyavidyādayā yathoktā ityanādiriyamavidyādikā’nyonyamūlā cakraparivṛttiḥ | eracca sarvaṃ prathivyādibhūtabhautikasaṅghātamantareṇa nopapadyate, ataḥ saṅghātabhāvādikamupapannamiti | tatrottaraṃ - na saṅghātabhāvānimittatvāditi | naitadupapadyate, eṣāmāvidyadīnāṃ pṛthivyādibhūtabhautikasaṃghātabhāvaṃ pratyanimittatvāt | na khalu asthirādiṣu sthiratvādibuddhayā-

2.2.18

 

tmikā’vidyā tannimittā rāgadveṣādayo vā’rthāntarasya kṣaṇikasya saṃhatihetutāṃ pratipadyante | śuktikārajatādi-buddhirhi na śuktayādyarthasaṃhatiheturbhavati | kiñca yasya kṣaṇike sthiratvabuddhiḥ sa tadaiva naṣṭa iti kasya rāgādaya utpadyante, saṃskārāśrayaṃ sthiramekadravyamanabhyupagacchatāṃ saṃskārānuvṛttirapi na śakeṃ kapayitum || 18 ||

2.2.19 uttarotpāde ca pūrvanirodhāt || 19 ||

2.2.19

 

itaśca kṣaṇikatvapakṣe jagadutpattirnopapadyate; uttarakṣaṇotpattivelāyāṃ pūrvakṣaṇasya vinaṣṭatvāt tasyottarakṣaṇaṃ prati hetutvānupapatteḥ, abhāvasya hetutve sarvaṃ sarvatra sarvadotpadyata | atha pūvakṣaṇavartitvameva hetutvamityucyate, evaṃ tarhi kaścideva ghaṭakṣaṇastaduttarakālabhāvināṃ sarvepāmeva gomahipāśvakuḍya pāpāṇādīnāṃ trailokyavartināṃ hetuḥ syāt | athaikajātīyasyaiva pūrvakṣaṇavarttino hetutvamiṣyate, tathā’pi sarvadeśavarttināmuttarakṣaṇabhāvināṃ ghaṭānāmeka eva pūrvakṣaṇavartī ghaṭo hetuḥ syāt | athaikasyaiva hetureka iti manuṣe, tathā’pi kasyaikasya ko heturiti na jñāyate | atha yasmindeśe yo ghaṭakṣaṇaḥ sthitastaddeśasambandhina evottaraghaṭakṣaṇasya sa heturiti, kiṃ deśasya sthiratvaṃ manuṣe; kiñca cakṣurādi saṃprayuktasyārthasya jñānotpatti kāle anavasthitatvāt na kasyācidarthasya jñānaviṣayatvaṃ sambha-vati || 19 ||

2.2.20 asati pratijñoparodho yaugapadyamanyathā || 20 ||

2.2.20

 

asatyapi hetau kāryyamutpadyate cet - sarvaṃ sarvadātpadyetetyuktam | na kevalamutpattivirodha eva, pratijñā ca

2.2.20

 

bhavatāmaparudhyeta | adhipatisahakāryālambanasamanantarapratyayāśacatvāro vijñānotpattau hetavaḥ iti vaḥ pratijñā adhipatirindriyam | atha pratijñānuparodhāya ghaṭakṣaṇesthita eva ghaṭakṣaṇāntarotpattiriṣyate tathā ca sati dvayoḥ kāryakāraṇayorghaṭakṣaṇayoryaugapadyenāpalabdhiḥ prasajyeta | na ca tathopalabhyate, kṣaṇikatvapratijñā caivaṃ hīyeta | kṣaṇikatvaṃ sthitameveti cet - indrrayasambandhajñānayoryaugapadyaṃ prasajyeta || 20 ||

2.2.21 pratisaṃkhyāpratisaṃkhyānirodhāprāptiravicchedāt || 21 ||

2.2.21

 

evaṃ tāvadasata utpattirnirastā; sato niranvayavināśo’pi nāpapadyata ityucyate; kṣaṇikatvavādibhirmudgarābhidhā-tādyannatarabhāvitayopalabdhiyogyaḥ sadṛśasantānāvasānarūpaḥ sthūlo yaḥ, sadṛśasantāne pratikṣaṇabhāvī copalabdhya-narhaḥ sūkṣmaśca yā #eniranvayo vināśaḥ pratisaṃkhyānirodhāpratisaṃkhyanirodhaśabdābhyāmabhidhīyete, to na sambhavata ityartha #ḥ | kutaḥ? avicchedāt sato niranvayavicchedāsambhavāt | asambhavaśca sata utpattivināśau nāmāvasthā-ntarāpattireva; avasthāyogi tu dravyamekameva sthiramiti kāraṇādananyatvaṃ kāryasyopapādayadbhirasmābhiḥ "tadananya-tvam" ityatra pratipāditaḥ | nirvāṇasya dīpasya niranvayavināśadarśanādanyatrāpi vināśo niranvayo’numīyata iti cenna, ghaṭaśarāvādau mṛdādidravyānuvṛttyupalabdhyā sato dravyasyāvasthāntarāpattireva vināśa iti niścite sati pradīpādau sūkṣmadaśāpattyā’pyanupalambhopapatteḥ,tatrāpyavasthāntarāpāttakalpanasyaiva yuktatvāt || 21 ||

2.2.22 ubhayathā ca doṣāt || 22 ||

2.2.22

 

kṣaṇikatvavādibhirabhyupetāttucchādutpattirutpannasya tucchatāpattiśca na sambhavatītyuktam; tadubhayaprakārābhyupagato doṣaśca bhavati | tucchādutpattau tucchātmakameva kāryyaṃ syāt, yaddhi yasmādutpadyate, tattadātatmakaṃ dṛṣṭaṃ, yathā bhṛtsuvarṇāderutpannaṃ maṇikamukuṭādi bhṛtsuvarṇādyātmakaṃ dṛṣṭam, na ca jagattucchātmakaṃ bhavadbhirabhyupagamyate; na ca pratīyate | sato niranvayavināśe satyekakṣaṇādūrdhvaṃ kṛtsnasya jagatastucchatāpattireva syāt, paścāt tucchājja-gadutpattāvanantaroktaṃ tucchātmakatvameva syāt, ata ubhayathāpi doṣānna bhavaduktaprakārāvutpattinirodhau || 22 ||

2.2.23 ākāśe cāviśeṣāt || 23 ||

2.2.23

 

bāhyābhyantaravastunaḥ sthiratvapratipādanāya pratisaṃkhyāpratisaṃkhyonirodhayostuccharūpatā nirākṛtā; tatprasaṃgena tābhyāṃ saha tucchatvena saugataiḥ parigaṇitasyākāśasyāpi tucchatā pratikṣiṣyate| ākāśe ca nirupākhyatā na yuktā, bhāvarūpatvenābhyupagatapṛthivyādivadākāśasyāpi abādhitapratītisiddhatvāviśeṣāt | pratīyate hyākāśe "atra śyenaḥ patati, atra gṛdhraḥ" iti śyenādipatanadeśatvena, na ca pṛthivyādyabhāvamātramākāśa iti vaktuṃ śakyaṃ, vikalpāsahatvāt; pṛthivyādeḥ prāgabhāvaḥ, pradhvaṃsābhāvaḥ, itaretarābhāvaḥ,atyantābhāvo vā ākāśaḥ; sarvathā-’pyākāśapratītyanupapatti | syāt | prāgabhāvapradhvaṃsābhāvayorākāśatve pṛthivyādiṣu vartamāneṣu ākāśapratītya-yogāt nirākāśaṃ jagatsyāt | itaretarābhāvasyākāśatve’pītaretarābhāvasya tattadvastugatatvena teṣāmantarāle ākāśapratītirna syāt | atyantābhāvastu pṛthivyādīnāṃ na sambhavati | abhāvasya vidyamānapadārthāvasthāviśe-ṣatvopapādanāccākāśasya abhāvarūpatve’pi na nirupākhyatvam | aṇḍāntarvartinaścākāśāsya trivṛtkaraṇopadeśa-pradarśitapañcīkaraṇena rūpavattvāccākṣupatve’pyavirodhaḥ || 23 ||

2.2.24 anusbhṛteśca || 24 ||

2.2.24

 

pūrvaprastutaṃ vastunaḥ sthiratvamevopapādyate, anusmaraṇaṃ pūrvānubhṛtavastuviṣayaṃ jñānaṃ pratyabhijñānamityarthaḥ, tadeveta-miti sarvaṃ vastujātamatītakālānubhṛtaṃ pratyabhijñāyate; na ca bhārvādbharjvālādiṣviva sādṛśyanibandhano’yame-katvavyāmoha iti vaktuṃ śakyam vyāmuhyato jñāturekasyānabhyupagamāt, na hyanyānubhūtenaikatvaṃ sādṛśyaṃ vā svānu-bhūtasyānyo’nusandhatte, ato bhinnakālāvastvāśrayasādṛśyānubhavanibandhanamekatvavyāmohaṃ vadadbhirjñāturekatva-mavaśyāśrayaṇīyam; na #u jñeyeṣvapi ghaṭādiṣu jvālādiṣviva bhedasādhanapramāṇamupala bhāmahe, yena sādṛśyanibandhanāṃ pratyabhijñāṃ kalpayema, yadapi cedamucyate pratyakṣānumānābhyāṃ ghaṭādeḥ kṣaṇikatvaṃ siddhayati | pratyakṣaṃ tāvadvartāmānā-rthaviṣayamavartamānādvastuno vyāvṛttaṃ tvaviṣayamavagamayati nīlamiva rpātāt, evaṃ ca bhūtabhaviṣyabhdyāṃ vartamānasya vastvantaratvamavagataṃ bhavati, anumānamapi arthakriyokāritvātsattvācca ghaṭādiḥ kṣaṇikaḥ, yadakṣaṇikaṃ śaśaviṣā-ṇādi tadanarthakriyākārī asacca, tathā anyatyaghaṭakṣaṇasattvātpūrvaghaṭakṣaṇasattvāni vināśīni ghaṭakṣaṇasattvāt antyaghaṭakṣaṇasattvavāditi || tacca kāryakāraṇabhāvānupapattyādibhiḥ pūrvameva nirastam | kiñca pratyakṣagamyā varta-mānasyāvartamānādvayāvṛttirna varttamānasya vastvantaratvamavagamayati, api tu vartamānakālayogitāmātram, na ca tāvatāvastvantaratvaṃ sidhyati, tasyaiva kālāntarayogasambhavāt | yattu sattvādarthākriyākārityācceti kṣaṇikatve

2.2.24

 

hetudvayamuktam, tadabhimataviparītasādhanatvādviruddham, sattvādatharkriyākāritvādvā ghaṭādi sthāsnu yadasthāsnu tadasadanarthakriyākāri ca yathā śaśaviṣāṇamityapi hi vaktuṃ śakyam | kiñca arthakrirākāritvamakṣaṇikatvameva sādhayet; kṣaṇadhvaṃsino hi vyāpārāsambhavādarthakriyākāritvaṃ na sambhavatītyuktam, tathā’ntyaghaṭakṣaṇasya hetuto nāśadarśanāditare’pi ghaṭakṣaṇā hetvapekṣavināśāḥ syuriti āmudgarādihetūpanipātātsthāsnutvameva | na ca vācyaṃ, na mudgarādayo vināśahetavaḥ, api tu kapālādivisadṛśasantānotpattihetava iti kapālatvāvasthāpattireva ghaṭādīnāṃ vināśa ityupapāditatvātkapālotpattivyatiriktatvābhyupagamepi vināśasya vināśahetutvameva mudgarāderānantaryā-dyuktam, ataḥ pratyabhijñayā sthiratvamavagamyamānaṃ na kenāpi prakāreṇāpahnotuṃ śakyam | pūrvāparakālasambandhyarthaikyaviṣayāyāḥ pratyabhijñāyā anyaviṣayatvaṃ bruvannīlādi jñānānāmapi nīlāderarthāntaraviṣayatvaṃ brūyāt | kiñca pramātṛprameyayoḥ kṣaṇikatvaṃ vadadbhirvyāptyavadhāraṇa tatsmaraṇapūrvakaranumaranarabhyupagamo’pi duḥśakaḥ | tathedaṃ kṣaṇika-

2.2.24

 

mityādipratijñāpūrvakahetupanyāsādikamapi nopapadyate bhavatām | pratijñopakramakṣaṇa eva vakturvinaṣṭatvāt, na hyanyenopakrāntam ajānadbhiranyaiḥ samāpayituṃ śakyam || 24 ||

2.2.25 nāsato dṛṣṭatvāt || 25 ||

2.2.25

 

evaṃ tāvadvaibhāṣikasautrāntikayorvāhyārthāstitvavādinoḥ sādhāraṇāni dūṣaṇānyuktāni | tatra yaduktaṃ saṃprayuktasyārthasya jñānotpattikāle anavasthitvānna kasyacidarthasya jñānaviṣayatvaṃ sambhavatīti, tatra sautrāntikaḥ pratyavatiṣṭhate - na jñānakāle’vassthānamarthasya jñānāviṣayatvahetuḥ, jñānotpattihetutvameva hi jñānaviṣayatvam, na caitāvatā cakṣurāderjñānaviṣayatvaprasaṃgaḥ, svākārasamarpaṇena jñānahetoreva jñānaviṣayatvābhyupagamāt jñānesvākāraṃ samarpya vinaṣṭo’pyartho jñānagatena nīlādyākāreṇānumīyate na ca pūrvapūrvajñānenottarottarajñānākārasiddhiḥ, nīlajñānasantatau pītajñānānutpattiprasaṃgātato’rthakṛtameva jñānavaicatryamiti | atrocyate - "nāsato dṛṣṭatvāt" iti | yo’yaṃ jñāne nīlādirākāra upalabhyate sa vinaṣṭasyāsato’rthasyākāro bhavituṃ nārhati | kutaḥ ? adṛṣṭatvāt | na khalu dharmiṇi vinaṣṭe taddharmasyārthāntare saṃkramaṇaṃ dṛṣṭam | prativimvādikamapi sthirasyaiva bhavati | tatrāpi na dharmamātrasya |

2.2.25

 

ato’rthavaicitryakṛtaṃ jñānavaicitryamarthasya jñānakāle avasthānādeva bhavati || 25 ||

punarapi sādhāraṇaṃ dūṣaṇamāha -

2.2.26 udāsīnānāmapi caivaṃ siddhiḥ || 26 ||

2.2.26

 

evaṃ kṣaṇikatvāsadutpattyahetukavināśādyabhyupagame udāsīnānāmanudyuñjānānāmapi sarvārthasiddhissyāt | iṣṭaprā-ptiraniṣṭanivṛttirvā prayantādibhissādhyate; kṣaṇadhvaṃse hi sarveṣāṃ bhāvānāṃ pūrvapūrva vastu tadgato vā viśeṣaḥ saṃskā-rādiko’vidyādirvā uttaratra na kaścidanuvartata iti prayantādibhiḥ sādhyaṃ na kiñcidasti, evaṃ satyahetusādhyatvātsa-rvasiddhīnāmudāsīnānāmapyaihikāmuṣmikaphalaṃ mokṣaśca siddhayet || 26 ||

2.2.27 nābhāva upalabdheḥ || 27 ||

2.2.27

 

vijñānamātrāstitvavādino yogācārāḥ pratyavatiṣṭhante | yaduktamarthavaicitryakṛtaṃ jñānavaicitryamiti tannopapadyate | arthavat jñānānāmeva sākārāṇāṃ svayameva vicitratvāt | tacca svarūpavaicitryaṃ vāsanāvaśādeva upapadyate | vāsanā ca vilakṣaṇapratyayapravāha eva | yadghaṭākāraṃ jñānaṃ kapālākārajñānasyotpādakaṃ, tasya tathāvidhasyotpādakaṃ tatpūrvaghaṭajñānam | tasya ca tathāvidhasyotpādakaṃ tataḥ pūrvaghaṭajñānaṃ ityevaṃ rūpaḥ pravāha eva vāsane-

2.2.27

 

tyucyate | kathaṃ vahiṣṭhasarpapamahīdharāderākāra āntarasya jñānasyaivetyucyate ? ityamarthasyāpi vyavahārayogyatvaṃ jñānaprakāśāyattam, anyathā svaparavedyayoranatiśayaprasaṃgāt | prakāśamānasya ca jñānasya sākāratvamavaśyāśraya-ṇīyam, nirākārasya prakāśāyogāt | ekaścāyamākāra upalabhyamāno jñānasyaiva | tasya ca vahirvadavabhāpto’pi bhramakṛtaḥ, jñānārthayoḥ sahopalambhaniyamācca jñānādavyatirikto’rthaḥ | kiñca vāhyamarthamabhyupadbhirapi ghaṭapaṭaśadi-vijñāneṣu jñānasya tattadarthāsādhāraṇyaṃ tattadarthasārūpyamantareṇa nopapadyata ityavaśyaṃ jñāne’rthasarūpaṃ rūpamāstheyam | tāvataiva sarvavyavahāropapatteḥ, tadvayatiriktātharkalpanā niṣprāmāṇikā | atovijñānamātrameva tattvaṃ na vāhyā-rtho’stītyevaṃ prāpte pracakṣmahe - nābhāva upalabdheḥ - iti, jñānātiriktasyārthasyābhāvo vaktuṃ na śakyate; kutaḥ ? upalabdheḥ - jñāturātmano’rthaviśeṣavyavahārayogyatāpādanarūpeṇa jñānasyopalabdheḥ | evameva hi sarve laukikāḥ pratiyanti "ghaṭamahaṃ jānāmi" iti | evaṃrūpeṇa sakarmakeṇa sakartṛkena jñādhātvarthena sarvalokasākṣikamaparo kṣamava-bhāsamānenaiva jñānamātrameva paramārtha iti sādhayantaḥ sarvalokepahāsopakaraṇaṃ bhavantīti vedgavādacchahmapracchanna-vauddhanirākaraṇe nipuṇataraṃ prapañcitam | yattu "sahopalambhaniyamādabhedo nīlataddhiyoḥ" iti tatsvavacanaviruddhaṃ sāhityasyārthabhedahetukatvāt | tadatharvyavahārayogyataikasvarūpasya jñānasya tena sahopalambhaniyamaḥ tasmādavai-

2.2.27

 

lakṣaṇyasādhanamiti ca hāsyam, niranvayavināśināṃ jñānānāmanuvarttamānasthirākāravirahādvāsanā ca durupapādā | vinaṣṭenapūrvajñānenānutpannamuttarajñānaṃ kathaṃ vāsyate | ato jñānavaicitryamapyarthavaicitryakṛtameva | tattadarthavyavahāra-yogyatāpādanarūpatayā sākṣātpratīyamānasya jñānasya tattadarthasambandhāyattaṃ tattadasādhāraṇyam | sambandhaśca saṃyoga-lakṣaṇaḥ | jñānamapi hi dravyameva | prabhādravyasya pradīpaguṇabhūtasyeva jñānasyāpyātmaguṇabhūtasya dravyatvamaviruddha-mityuktam | ato na vāhyāthartābhāvaḥ || 27 ||

2.2.28

yatparaiḥ svaprajñānadṛṣṭāntena jāgaritajñānānāmapi nirālambanatva-muktam; tatrāha -

2.2.28 vaidharmyācca na svapnādivat || 28 ||

2.2.28

 

svaprajñānavaidharmyājjāgaritajñānānāmarthaśūnyatvaṃ na yujyate vaktum, svaprajñānāni hi nidrādidoṣaduṣṭakaraṇajanyāni vādhitāni ca, jāgaritajñānāni tū tadviparitānīti teṣāṃ na tatsāmyam, sarveṣāṃ ca jñānānāmarthaśūnyatve bhavadbhiḥ sādhyo’pyartho na siddhayati, nirālambanānumānasyāpyarthaśūnyatvāt, tasyārthavattvejñānatvasyānaikāntyātsutarā-marthaśūnyatvāsiddhiḥ || 28 ||

2.2.29 na bhāvo’nupalabdheḥ || 29 ||

2.2.29

 

na kevalasyārthaśūnyasya jñānasya bhāvaḥ sambhavati, kutaḥ ? kkacidapyanupalabdheḥ | na hyakartṛkasyākarmakasya vā jñānasya kkacidupalabdhiḥ "svaprajñānādiṣvapi nārthaśūnyatvamiti khyātinirūpaṇe pratipāditam || 29 ||

|| iti upalabdhyadhikaraṇam ||

2.2.30 sarvathā’nupapatteśca || 30 ||

2.2.30

 

atra sarvaśūnyavādī mādhyamikaḥ pratyavatiṣṭhate - śūnyavāde eva hi sugatamatakāṣṭhā | śiṣyabuddhi-yogyatānuguṇyenārthābhyupagamādinā kṣaṇikatvādaya uktāḥ vijñānaṃ bāhyārthāśca sarve na santi, śūnyameva tattvam | abhāvāpattireva ca mokṣa ityeva buddhasyābhiprāyaḥ | tadeva hi yuktam, śūnyasyāhetusādhyatayā svataḥ siddheḥ | sata eva hi heturanveṣaṇīyaḥ, tacca sat bhāvādabhāvācca notpadyate; bhāvāttāvanna kasyacidutpattirdṛṣṭā, na hi ghaṭādiranupamṛdite piṇḍādike jāyate | nāpyabhāvādutpattiḥ sambhavati, naṣṭe piṇḍādike hyabhāvādutpadyamānaṃ ghaṭādikamabhāvātmakameva syāt | tathā svataḥ parataścotpattirna sambhavati | svatassvotpattāvātmāśrayadoṣaprasaṃgāt prayojanābhāvācca | parataḥ parotpattau paratvāviśeṣāt sarveṣāṃ sarvebhya utpattiprasaṃgaḥ | janmābhāvādeva vināśasyāpya bhāvaḥ, ataḥ śūnyameva tattvam | ato janmavināśasadasadādayo bhrāntimātram | na ca niradhiṣṭhānabhramāsambhavā-dbhamādhiṣṭhānaṃ kiñcitpāramāthirkaṃ tattvamāśrayitavyam | doṣadoṣāśrayatvajñātṛtvādyapāramāthrthe’pi bhramopapattiva-dādhiṣṭhānāpāramārthye’pi bhramopapatteḥ | ataḥ śūnyameva tattvamiti prāpte ucyate - sarvathānupapatteśca iti | sarvathā’nupapatteḥ sarvaśūnyatvaṃ ca bhavadabhipretaṃ na sambhavati | kiṃ bhavānsarvaṃ saditi vā pratijānīte ? | asaditi vā ? | anyathā vā ? | sarvathā tavābhipretaṃ tucchatvaṃ na sambhavati, loke bhāvābhāvaśabdayostatpratītyośca vidya-

2.2.30

 

mānasyaiva vastuto’vasthāviśeṣagocaratvasya pratipāditatvāt | atassarvaṃ śūnyamiti pratijānatā sarvaṃ saditi pratijānateva sarvasya vidyamānasyāvasthāviśeṣayogyataiva pratijñātā bhavatīti bhavadabhimatā tucchatā na kutaścidapi siddhayati |kiñca kutaścitpramāṇācchūtyatvamupatvabhya śūnyatvaṃ siṣādhayiṣatā tasya pramāṇasya satyatvamabhyupetyam,

2.2.30

 

tasyāsatyatve sarvaṃ satyaṃ syāditi sarvathā sarvaśūnyatvaṃ cānupapannam || 30 || || iti sarvathānupapattyadhikaraṇam ||

2.2.31

naikasminnasambhavāt || 31 ||

2.2.31

 

nirastāssaugatāḥ | jainā api paramāṇukāraṇatvādikaṃ jagato vadantītyanantaraṃ jainapakṣaḥ pratikṣiṣyate | te kila manyante - jīvānīvātmakaṃ jagadetannirīśvaram; tacca ṣaḍdravyātmakam | tāni

2.2.31

 

ca dravyāṇi jīvadharmādharmapudgalakālākāśākhyāni | tatra jīvā - vayāḥ, yogasiddhāḥ, kuktāśceti trividhāḥ | dharmo nāma gatimatāṃ gatihetubhūto dravyaviśeṣo jagadvayāpī | adharmaśca sthitihetubhūtovyāpi | pudgalo nāma - varṇagandharasasparśavasdravyam; tacca dvividham - paramāṇurūpam, tatsaṃghātarūpaṃ ca | pavanajvalanasalila-dharaṇītanubhuvanādikam | kālastvamūdasti bhuvaṣyanīti vyavahāraheturaṇurūpo dravyaviśeṣaḥ | ākāśo’pyeko ’nantapradeśaśca, teṣu cāṇuvyatiriktāni dravyāṇi pañcāstikāyā iti ca saṃgrahyante | jīvāstikāyo dharmāstikāyo-’dharmāstikāyaḥ pudgalāstikāya ākāśāstikāya iti | anekadeśavartini dravye’stikāyaśabdaḥ prayujyate; jīvānāṃ mokṣopayoginamaparamapi saṃgrahaṃ kurvanti - "jīvājīvāstravavandha-nirjarasamvaramokṣā" iti mokṣasaṃgraheṇa mokṣopāyaśca gṛhītaḥ, sa ca samyagjñānadarśanacāritrarūpaḥ | tatra jīvastu jñānadarśanasukhavīryaguṇaḥ | ajīvaśca jīvabhogyavastujātam; āstravaḥ tadupabhogopakaraṇa-gūtamindriyādikam | bandhaścāṣṭavidhaḥ - ghātikarmacatuṣṭayama-ghātikarmacatuṣṭayaṃ ceti | tatrādyam - jīvaguṇānāṃ svābhāvikānāṃ jñānadarśanavīrthyasukhānāṃ pratighātakaram; aparaṃ śarīrasaṃsthānatadabhimānatatsthiti-tatprayuktasukhaduḥkhopekṣāhetubhūtam | nirjaraṃ mokṣasādhanamarhadupadeśāvagataṃ tapaḥ |

2.2.31

 

samvaro nāmendriyanirodhissamādhirūpaḥ | mokṣastu nivṛttarāgādikteśasya svābhāvikātmasvarūpāvirbhāvaḥ | pṛthivyādihetubhūtāścāṇavo vaiśeṣikādīnāmiva na caturvidhāḥ | apitvekasvabhāvāḥ | pṛthivyādibhedastu pariṇāmakṛtaḥ |sarvaṃ ca vastujātaṃ sattvāsattvanityatvānityatvabhinnatvābhinnatvādibhiranaikāntikamicchanti syādasti, syānnāsti, syādasti ca nāsti ca, syādavaktavyam, syādasti cāvaktavyaṃ ca, syānnāsti cāvaktavyaṃ ca, syādasti ca nāsti cāvaktavyaṃ ca, iti sarvatra saptabhaṅgīnayāvatārāt | sarvaṃ vastujātaṃ dravyaparyāyātmakamiti dravyātmanā sattvaikatvanityatvādyupapādayanti; paryāyātmanā ca tadviparītam | paryāyāśca dravyasyāvasthāviśeṣāḥ | teṣāṃ ca bhāvābhāvarūpatvāt sattvāsattvādikaṃ sarvamupapannamiti || atrābhidhīyate - naikasminnasambhavāditi | naitapupapadyate, kutaḥ? ekasminnasambhavāt - ekasminvastuni astitvanāstitvāde -rviruddhasya chāyātapavadyugapadasambhavāt | etaduktaṃ bhavati, dravyasya tattadviśeṣaṇabhūtaparyāyaśabdābhidheyāvasthā -viśeṣasya ca pṛthakpadārthatvānnaikasmin viruddhadharmasamāveśaḥ sambhavatīti | tathā hyekenāstitvādinā ’vasthā-

2.2.31

 

viśeṣaṇa viśiṣṭasya tadānīmeva na tadviparītanāstitvādiviśiṣṭatvaṃ sambhavati | utpativināśākhya-pariṇāmaviśeṣāspadatvaṃ ca dravyasyānityatvam, tadviparītaṃ ca nityatvaṃ tasminkathaṃ samavaiti; virodhidharmā- śrayatvaṃ ca bhinnatvaṃ, tadviparītaṃ cābhinnatvaṃ kathaṃ vā tasminsamavaiti? yathā’śvatvamahiṣatvayoryugapadekasminna-sambhavaḥ | ayamarthaḥ pūrvameva bhedābhedavādinirasanasamaye "tattu samanvayāt" ityatra prapañcitaḥ | kālasya padārtha-viśeṣaṇatayaiva pratīteḥ tasya pṛthagastitvanāstitvādayo na vaktavyāḥ, na ca pariharttavyāḥ | kālo’sti nāstīti vyavahāro vyahartṛṇāṃ jātyādyastitvanāstitvavyapahāratulyaḥ, jātyādayo hi dravyaviśeṣaṇatayaiva pratīyanta iti pūrvamevoktam | kathaṃ punarekameva brahma sarvatmakamiti śrotriyairucyate?; sarvacetanācetanaśarīratvātsarvajñasya sarvaśakteḥ satyasaṅkalpasya puruṣottamasyetyuktam | śarīraśarīriṇostaddharmāṇāṃ cātyantavailakṣaṇyamapyuktam,

2.2.31

 

kiñca nīvādīnāṃ ṣaṇṇāṃ dravyāṇāmekadravyāṇāmekadravyaparyāyatvābhāvātteṣu dravyaikatvena paryāyātmanā caikatvā-nekatvādayo durupapādāḥ | athocyetaṣaḍetāni dravyāṇi svakīyaiḥ paryāyaiḥsvena svena cātmanā tathā bhavantīti | evamapi savarmanaikāntikamityabhyupagamavirothaḥ, anyonyatādatmayābhāvāt | ato na yuktamidaṃ jainamatam | īśvarānadhiṣṭhitaparamāṇukāraṇavāde pūrvoktadoṣāstathaivāvatiṣṭhante || 31 ||

2.2.32

evaṃ cātmākārtsnyam || 32 ||

2.2.32

 

evaṃ bhavadabhyupagame satyātmanaścākārtsnyam prasajyate | jīvo’saṅkhayātapradeśo dehapatimāṇa iti hi bhavatāṃ sthitiḥ | tatra hastyādiśarīre’vasthitasyātmanastato nyūnaparimāṇe pipīlikāśarīre praviśato’lpadeśabyā-pitvenākārtsnyaṃ prasajyate - aparipūrṇatā prasajyata ityarthaḥ || 32 ||

2.2.33

atha saṅkotavikāsadharmatayā’’tmanaḥ paryāyaśabdābhidheyāvasthāntarāpattyā virodhaḥ parihriyata ityucyate; tatrāha-

2.2.33

na ca paryyāyādapyavirodho vikāradibhyaḥ || 33 ||

2.2.33

 

na ca saṅkocavikāsarūpāvasthāntarāpattyā’pi virodhaḥ parihartuṃ śakyate vikāratatprayuktānityatvādidoṣa-prasakte-

2.2.33

 

rghaṭāditulyatvaprasaṅgāt || 33 ||

2.2.34

antyāvasthiteścobhayanityatvādaviśeṣaḥ || 34 ||

2.2.34

 

jīvasya yadantyaṃ parimāṇaṃ mokṣāvasthāgataṃ tasya paścāddehāntaraparigrahābhāvādavasthitatvābhāvādātmanaśca mokṣā-

2.2.34

 

vasthasya tatparimāṇasya cobhayornityatvāttadevātmanaḥ svābhāvikaṃ parimāṇamiti pūrvamapi tasmādaviśeṣaḥ syāt, ato dehaparimāṇatvamātmano na syādityasaṅgatamevedamārhatamatam || 34 ||

2.2.35

patyurasāmañjasyāt || 35 ||

2.2.35

 

kapilakaṇādasugatārhatamatānāmasāmañjasyādvedavāhyatvācca niḥśreyasārthibhiranā-daraṇīyatvamuktam, idānīṃ paśupatimatasya vedavirodhādasāmañjasyāccānādaraṇīyatocyate | tanmatānusāriṇaśca-

2.2.35

 

turvidhāḥ | kāpālāḥ, kālāmukhāḥ, pāśupatāḥ, śaivāśceti sarve caite vedaviruddhāṃ tattvaprakriyāmaihikāmuṣmikani-śreyasasādhanakalpanāśca kalpayanti | nirmittopādānayorbhedam, nimittakāraṇaṃ ca paśupatimācakṣate | tathā niḥśre-yasasādhanamapi mudrikāṣaṭkadhāraṇādikam, yathā’’huḥ kāpālāḥ - "mudrikāṣaṭkatattvajñaḥ paramudrāviśāradhaḥ | bhagāsanasthamātmānaṃ dhyātvā nirvāṇamṛcchati | kaṇṭhikā rucakaṃ caiva kuṇḍalaṃ ca śisvāmaṇiḥ | bhasmayajño- pavītaṃ ca mudrāṣaṭakaṃ pracattate || ābhirmudritadehastu na bhūya iha jāyata" ityādikam | tathā kālāmukhā api kapālapātrabhojanaśavabhasmasnānatatprāśanalaguḍadhāraṇasurākumbhasthāpana-tadādhāradevapūjādikamaihikāmuṣmikasaka-laphalasādhanamabhidadhati | "rudrākṣakaṅkaṇaṃ haste jaṭā caikā ca mastake | kapālaṃ bhasmanā snāna"mityādi ca prasiddhaṃ śaivāgameṣu | tathā kenacitkriyāviśeṣeṇa vijātīyānāmapi brāhmaṇyaprāptimuttamāśramaprāptiṃ cāhuḥ "dīkṣāpraveśamātreṇa brāhmaṇo bhavati kṣaṇāt | kapālaṃ bratamāsthāya yatirbhavati mānavaḥ"iti | tatredamucyate patyurasāmañjasyāditi | naikasminnasambhavādityato netyanuvartate | patyuḥ paśupatermataṃ nādaraṇīyam, kutaḥ - asāmañjasyāt; #​rasāmañjasyaṃ cānyonyavyāghātādvedavirodhācca | mudrikāṣaṭakadhāraṇabhagāsanasthātmadhyānasurākumbhasthāpanatatsthadevatārcanagūḍhācāraśmaśānabhasmasnānapraṇavapūrvābhidhyānānyanyonyaviruddhāni | vedaviruddhaṃ cedaṃ tattvaparikalpanamupāsanamācāraśca | vedāḥ khalu paraṃ brahma nārāyaṇameva jagannimittamupādānaṃ ca vadanti - "nārā-yaṇaḥ paraṃ brahma tattvaṃ nārāyaṇaḥ paraḥ nārāyaṇaparo jyotirātmā nārāyaṇaḥ paraḥ, "tadaikṣata bahu syāṃ prajā-yeyeti, so’kāmayata bahu syāṃ prajāyeye"ti, "tadātmānaṃ svayamakuruta"ityādayaḥ parabrahmabhūtaparamapuruṣavedana meva ca mokṣasādhanamupāsanaṃ vadanti - "vedāhametaṃ puruṣaṃ mahāntam ādityavaṇaṃ tamastu pāre | tametaṃ vidvānamṛta iha bhavati nānyaḥ panthā ayanāya vidyata" ityādinaikatāṃ gatāḥ sarve vedāntā| taditikarttavyatābhūtaṃ karma ca vedavihitava-rṇāśramasambatandha-yajñādikameva vadanti - "tametaṃ vedānuvacanena brāhmaṇā vividiṣanti yajñena dānena tapasā’nā-

2.2.35

 

śakena, etameva lokamicchantaḥ pravrājinaḥ pravrajanti" ityādayaḥ | kevalaparatattvapratipādanaparanārāyaṇānuvā-kasiddhatattvaparāḥ keṣucidupāsanādividhipareṣu vākyeṣu śrutāḥ prajāpatiśivendrākāśaprāṇādiśabdā iti "śāstra-dṛṣṭayā tūpadeśo vāmadevava"dityatra pratipāditam | tathā "eko ha vai nārāyaṇa āsīnna brahmā neśāna" ityārabhya "sa ekākī na ramete"ti sṛṣṭivākyoditaṃ strāṣṭāraṃ nārāyaṇameva samānaprakaraṇasthāḥ sadeva sobhyedamagra āsīt"ityādiṣu sādhāraṇāḥ sadvrahmādiśamdā| pratipādayantīti "janmādyasya yata" ityatra pratipāditam | ato vedavi-ruddhatattvopāsanānuṣṭhānābhidhānātpaśu#āpatimatamanādaraṇīyameva || 35 ||

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adhiṣṭhānānupapatteśca || 36 ||

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vedavāhyānāmanumānāddhi kevalanimitteśvarakalpanā, tathā sati dṛṣṭānusāreṇa kulālādivadadhiṣṭhānaṃ karttavyam | na ca kulālādermṛdādyadhiṣṭhānavatpaśupaternimikṣabhūtasya pradhānādhiṣṭhānamupapadyate aśaṣīratvāt; saśarīrāṇāmeva hi kulālādīnāmadhiṣṭhānaśaktirdṛṣṭā | na ceśvarasya saśarīratvamabhyupagantavyam, taccharīrasya sāvayavasya nityatve

2.2.36

 

anityatve ca "śāstrayonitvā"dityatra doṣasyoktatvāt || 36 ||

2.2.37

karaṇavaccenna bhogādibhyaḥ || 37 ||

2.2.37

 

yathā bhokturjīvasya karaṇakalevarādyadhiṣṭhānamaśarīrasyaiva dṛśyate tadvanmaheśvarasyāpyaśarīrasya ca pradhānādhiṣṭhā-namupapadyata iti cenna, bhogādibhyaḥ | puṇyapāparūpakarmaphalabhogārthaṭha puṇyapāparūpādṛṣṭakāritaṃ hi tadadhiṣṭhānaṃ tadvat paśupaterapi puṇyapāparūpādṛṣṭavattayā tatphalabhogādi sarvaṃ prasajyeta, ato nādhiṣṭhānasambhavaḥ || 37 ||

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antavattvamasarvajñatā vā || 38 ||

2.2.38

 

vā śabdaścārthe | paśupateḥ puṇyapāparūpādṛṣṭavattve jīvavadantavattvaṃ sṛṣṭhisaṃhārādyāspadatvamasarvajñatā ca syādityanā-daraṇīyatve siddhe’pi paśupatimatasya vedaviruddatākhyāpanārtaṃ patyurasāmañjasyāditi punarārambhaḥ yadyapi pāśupataśaiva-

2.2.38

 

yorvedāvirodhina iva kecana dharmāḥ pratiyante, tathā’pi vedaviruddhanimittopādānabhedakalpanāparāvaratatvavyatya-yakalpanāmūlatvātsarvamasamañjasameveti "asāmañjasyāt "ityuktam || 38 ||

2.2.39

utpattyasambhavāt || 39 ||

2.2.39

 

kapilāditantrasāmānyādbhagavadabhihitaparamaniḥśreyasasādhanāvavodhini pañcarātratantre-’pyaprāmāṇyamāśaṅkaya nirākriyate; tatraivamāśaṅkate "paramakāraṇātparabrahmabhūtādvāsudevātsaṅkarṣaṇo nāma jīvo

2.2.39

 

jāyate saṅkarṣaṇātpradyumnasaṃjñaṃ mano jāyate tasmādaniruddhasaṃjño’haṅkāro jāyate" iti hi bhāgavataprakriyā | atra jīvasyotpattiḥ śrutiviruddhā pratīyate; śrutayo hi jīvasyā’nāditvaṃ vadanti | "na jāyate bhriyate vā vipaścit" ityādyāḥ || 39 ||

2.2.40

na ca karttuḥ karaṇam || 40 ||

2.2.40

 

saṅkarṣaṇātpradyumrasaṃjñaṃ mano jāyata iti kartturjīvātkaraṇasya manasa utpattirna sambhavati, "etasmājjāyate prāṇo manassarvendriyāṇi ca" iti parasmādeva brahmaṇo manaso’pyutpattiśruteḥ, ataḥ śrutiviruddhārthapratipādanādasyāpi tantrasya prāmāṇyaṃ pratiṣidhyata iti || 40 || evaṃ prāpte pracakṣmahe -

2.2.41

vijñānādibhāve vā tadapratiṣedhaḥ || 41 ||

2.2.41

 

vāśabdātpakṣo viparivartate, vijñānaṃ cādi ceti, parabrahmavijñānādi saṅkarṣaṇapradyumāniruddhānāmapi parabrahmabhāve sati tatpratipādanaparasya śāstrasya prāmāṇyaṃ na pratiṣidhyate | etaduktaṃ bhavati - bhāgavataprakriyāmajānatāmidaṃ codyaṃ yajjīvotpattiviruddhā’bhihiteti | vāsudevākhyaṃ paraṃ brahmaivāśritavatsalaṃ svāśritasamāśrayaṇīyatvāya svecchayā caturdhā’vatiṣṭhata iti hi tatprakriyā, yathā pauṣkarasaṃhitāyāṃ " karttavyatvena vai yatra cāturātmyamupā- syate | kramāgauḥ svasaṃjñābhirbrāhmaṇairāgamaṃ tu tat" ityādi | tucca cāturātmyopāsanaṃ vāsudevākhyaparabrahmopā-

2.2.41

 

sanamiti sātvatasaṃhitāyāmuktam "brāhmaṇānāṃ hi dvrrahma vāsudevākhyayājinām | vivekadaṃ paraṃ śāstraṃ brahmopani-ṣadaṃ mahat" iti | taddhi vāsudevākhyaṃ paraṃ brahma sampūrṇaṣāḍguṇyavapuḥ sūkṣmavyūhavibhavabhedabhinnaṃ yathādhikāraṃ bhaktai-rjñānapūrveṇa karmaṇā’bhyarcitaṃ samyak prāpyate | vibhāvārcanādvyūhaṃ pāpya vyūhārcanātparaṃ brahma vāsudevākhyaṃ sūkṣmaṃ prāpyate - iti vadanti | vibhavo hi nāma rāmakṛṣṇādiprādurbhāvagaṇaḥ | vyūho vāsudevasaṅkarṣaṇapradyumnāniruddharū-paścaturvyūhaḥ | sūkṣmaṃ tu kevalapāḍguṇyavigrahaṃ vāsudevākhyaṃ paraṃ brahma | yathā pauṣkare "yasmātsamyak paraṃ brahma vāsu-devākhyamavyayam | asmādavāpyate śāstrāt jñānapūrveṇa karmaṇā" ityādi | ataḥ saṅkarṣaṇādīnāmapi parasyaiva brahmaṇaḥ svecchāvigraharūpatvāt "ajāyamāno bahudhā vijāyata" iti śrutisiddhasyaivāśritavātsalyanimi-ttasvecchāvigrahasaṅgraharūpajanmano’bhidhānāt tadabhidhāyiśāstra-prāmāṇyasyāpratiṣedhaḥ - iti | tatra jīyamano-’haṅkāratattvānāmadhiṣṭhātāraḥ saṅkarṣaṇapradyumnāniruddhā iti teṣāmeva jīvādiśabdairubhadhānamaviruddham; yathā-’’kāśaprāṇādiśabdaibarrahmaṇo’bhidhānam || 41 ||

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vipratiṣedhācca || 42 ||

2.2.42

 

vipratiṣiddhā hi jīvotpattistasminnapi tantre; yathoktaṃ paramasaṃhitāyām | "acetanā parārthā ca nityā satata-

2.2.42

 

vikriyā #ḥ triguṇā karmiṇāṃ kṣetraṃ prakṛterūpamucyate || vyāptirūpeṇa sambandhasyasyāśca puruṣasya ca | sahyanādira-nantaśca paramārthena niścitaḥ" iti | evaṃ sarvāsvapi saṃhitāsu jīvasya nityatvavacanājjīvasvarūpotpattiḥ pañca-rātratantre pratiṣiddhaiva | janmamaraṇādivyavahārastu lokavedayorjīvasya yathopapadyate, tathā "nātmāśrute"rityatra vakṣyate | ato nīvasyotpattistatrāpi pratiṣiddhaiveti jīvotpattivādanimittāprāmāṇyaśaṅkā dūrotsāritā | yaścaiṣa keṣāṃ ciduddhoṣaḥ "sāṅgeṣu vedeṣu niṣṭhāmalabhamānaḥ śāṇḍilyaḥ pañcarātraśāstramadhītavān" iti sāṅgeṣu vedeṣu puruṣārthaniṣṭhā na labdheti vacanāt vedaviruddhaṃ tantramiti, so’pyanāghrātavedavacasāmanākalitatadupabṛṃhaṇanyā-yakalāpānāṃ śraddhāmātravijṛmbhitaḥ; yathā "prātaḥ prātaranṛtaṃ te vadanti pure dayājjuhvati ye’grihotram" iti anuditahomanindoditahomapraśaṃsārthetyuktam; yathā ca bhūmavidyāprakame nāradena " ṛgvedaṃ bhagavo’dhyemi yajurvedaṃ sāmavedamātharvaṇaṃ caturthamitihāsapurāṇaṃ pañcamam" ityārabhya sarvaṃ vidyāsthānamabhidhāya "so’haṃbhagavo mantravi-devāsminnetmavit" iti bhūmayidyāvyatiriktāsa #u sarvāsu vidyāsvātmavedanālābhavacanaṃ vakṣyamāṇabhūmavidyā-praśaṃsārthaṃ kṛtam; athavā asya nāradasya sāṅgeṣu vedeṣu#e yatparatattvaṃ pratipādyate, tadalābhanimittaśe’yaṃ vādaḥ, eva-meva śāṇḍilyasyeti | paścādvedāntavedyavāsudevākhyaparabrahmatattvābhidhānādavagamyate, tathā vedārthasya durjñā-

2.2.42

 

natayā sukhāvavodhārthaḥ śāstrārambhaḥ paramasaṃhitāyāmucyate "adhītā bhagavanvedāḥ sāṅgopāṅgāḥ savistarāḥ | śru-tāni ca mayā’ṅgāni vākovākyayutāni ca || na caiteṣu samasteṣu saṃśayena vinā kkacit | śreyomārgaṃ prapaśyāmi yena siddhibharviṣyati" iti | "vedānteṣu yathāsāraṃ saṅgṛhya bhagavān hariḥ | bhaktānukampayā vidvān | sañcikṣepa yathāsukham" iti ca | ataḥ sa bhagavānvedaikavedyaḥ parabrahmābhidhāno vāsudevo nikhilaheyapratyanīkakalyāṇaika-tānānantajñānānandādyaparimitodāraguṇasāgaraḥ satyasaṅkalpaścāturvaṇya-cāturāśramyavyavasthayā’vasthitāndharmārthakāmamokṣākhyapuruṣārthābhimukhān bhaktānavalokyāpārakāruṇya-sauśīlyavātsalyaudāryamahodadhiḥ svasvarūpa-svavibhūtisvārādhanatatphalayāthātmyāvavodhino vedān ṛgyajuḥ - sāmātharvabhedabhinnānaparimitaśākhān vidhya-

2.2.42

 

rthavādamantrarūpān svetarasakalasuranaraduravagāhāṁścāvadhārya tadarthayāthātmyāvavodhipañcarātraṃ śāstraṃ svayameva niramimīteti niravadyam | yattu paraiḥ sūtracatuṣṭayaṃ kasyacidviruddhāṃśasya prāmāṇyanipedhaparaṃ vyākhyātaṃ tatsūtrākṣa-rānanuguṇaṃ sūtrakārābhiprāyaviruddhaṃ ca | tathā hi sūtrakāreṇa vedāntanyāyābhidhāṃyīni sūtrāṇyabhidhāya, vedopa-vṛṃhaṇāya ca bhāratasaṃhitāṃ śatasāhastrikāṃ kurvatā mokṣadharme jñānakāṇḍe’bhihitaṃ "gṛhastho brahmacārī ca vānapra-stho’tha bhikṣukaḥ | ya icchetsiddhimāsthātuṃ devatāṃ kāṃ yajeta saḥ" ityārabhya mahatā prabandhena pañcotraśāstraprakriyāṃ pratipādya "idaṃ śatasahasrāddhi bhāratākhyānavistarāt | āvidhya matimanthānaṃ dadhno ghṛtamivoddhṛtam || navanīto yathā dadhano dvipadāṃ brāhmaṇo yathā | āraṇyakaṃ ca vedebhya opadhībhyo yathā’mṛtam || idaṃ mahopanipadaṃ caturvedasa-manvitam | sāṅkhayayogakṛtāntena pañcarātrānu#ābditam || idaṃ śreya idaṃ brahma idaṃ hitamanuttamam | ṛgyajuḥsāmabhi-rjuṣṭamatharvāṅgirasastathā || bhaviṣyati pramāṇaṃ vā etadevānuśāsanam" iti sāṅkhayayogaśabdābhāyāṃ jñānayogakarma-yogāvabhihitau; yathoktaṃ "jñānayogena sāṅkhyānāṃ karmayogena yobhinām" iti; bhīṣmaparvaṇyapi "brāhmaṇaiḥ kṣatriyairvaiśyaiḥ śūdraiśca kṛtalakṣaṇaiḥ | arcanīyaśca sevyaśca pūjanīyaśca mādhavaḥ || sātvataṃ vidhimāsthāya gītaḥ saṅga-rṣaṇena yaḥ" iti | kathamevaṃ bruvāṇo vādarāyaṇo vedavidagresaro vedāntavedyaparabrahmabhūravāsudevopāsanārcanādi-pratipādanaparasya sātvataśāstrasyāprāmāṇyaṃ brūyāt | nanu ca "sāṅkhyaṃ yogaḥ pañcarātraṃ vedāḥ pāśupataṃ tathā | kime-tānyekaniṣṭhāni vā mune" ityādinā sāṅkhyādīnāmapyādaraṇīyatocyate, śārīrake’pi sāṅkhayādīni prati-

2.2.42

 

ṣidhyante; #aiata idamapi tantraṃ tattulyam; netyucyate, yatastatrāpīmameva śārīrakoktanyāyamavatārayati "kimetā-nyekaniṣṭhāni pṛthaṅniṣṭhāni vā" iti praśrasyāyamarthaḥ kiṃ sāṅkhyayogapāśupatavedapañcarātrāṇi ekatattvapratipā-danaparāṇi, pṛthaktatvapratipādanaparāṇi vā, yadaikattvapratipādanaparāṇi, kiṃ tadekaṃ tattvam? | yadā pṛthaktattva-pratipādanaparāṇi tadaiṣāṃ parasparaviruddhārthapratipādanaparatvādvastuni vikalpāsambhavācchaikameva pramāṇamaṅgīkara-ṇīyam, kiṃ tadekamityasyottaraṃ bruvan "jñānānyetāni rājarṣe viddhi nānāmatāni vai | sāṅkhyasya vaktā kapila" ityārabhya sāṅkhayayogapāśupatānāṃ kapilahiraṇyagarbhapaśupatikṛtatvena pauruṣeyatvaṃ pratipādya "avāntarataṣā nāma vedācāryyaḥ sa ucyate" iti vedānāmapauruṣeyatvamabhidhāya"pañcarātrasya vaktā nārāyaṇaḥ svayam" iti pañcarātratantrasya vakta nārāyathaḥ svayamevetyuktavān | evaṃ vadataścāyamāśayaḥ - pauruṣeyāṇāṃ tantrāṇāṃ paraspara-viruddhavastuvā#i#ādatayā apauruṣeyatvena nirasta pramādādinikhiladoṣagandhavedavedyavastuviruddhābhidhāyitvacca yathāvasthitavastuni prāmāṇyaṃ durllabham; vedavedyaśca parabrahmabhūtonārāyaṇaḥ; atastattantrābhihitapradhānapuruṣa-paśupatiprabhṛtitattvasya vedāntavedeyaparabrahmabhūtanārāyaṇātmakatayaiva vastu tvamabhyupagamanīyamiti | tadidamāha ca "sarveṣu ca nṛpaśreṣṭha ! jñāneṣveteṣu dṛśyate | yathāgamaṃ yathānyāyaṃ niṣṭhānārāyaṇaḥ prabhuḥ" iti | "yatāgamaṃ yathā-nyāya"miti nyāyānugṛhītatattadāgamoktaṃ vastu parāmṛśato nārāyaṇa eva sarvasya vastuno niṣṭheti dṛśyate |

2.2.42

 

abrahmātmakatayā tattattantrābhihinānāṃ tattvānāṃ "sarvaṃ khalvidaṃ brahma" "viśvaṃ nārāyatha" ityādinā sarvasya brahmā-tmakatāmanusandadhānasya ca nārāyaṇa eva niṣṭheti pratīyata ityarthaḥ | ato vedāntavedyaḥ parabrahmabhūto nārāyaṇaḥ svayameva pañcarātrasya kṛtsnasya vakteti, tatsvarūpatadupāsanābhidhāyi tattantramiti ca tasminnitaratantrasāmānyaṃ na kenacidudbhāvayituṃ śakyam | atastatraivedamucyate "evamekaṃ sāṅkhayayogaṃ vedāraṇyakamameva ca | parasparāṅgānye-tāni - pañcarātraṃ tu kathyate" iti; sāṅkhyañca yogaśca sāṅkhyayogam, vedāścāraṇyakāni ca vedāraṇyakam, parasparāṅghānyetānyekatatvapratipādanaparatayaikībhūtāni - ekaṃ pañcatātramiti kathyate | etaduktaṃ bhavati sāṅkhyoktāni pañcarviśatitattvāni, yogoktaṃ ca yamaniyamādyatmakaṃ yogam, vedoditakarmasvarūpāṇyaṅgīkṛtya tattvānāṃ brahmātmakatvam, yogasya ca brahmopāsanaprakāratvaṃ karmaṇāṃ ca tadārādhanarūpatāmabhidadhati brahmasvarūpaṃ pratipāda-yantyāraṇyakāni | etadeva pareṇa brahmaṇā nārāyaṇena svayameva pañcarātratantre viśadīkṛtamiti | śārīrake ca sāṅkhyoktatattvānāmabrahmātmakatāmātraṃ nirākṛtam; na svarūpam | yogapāśupatayośceśvarasya kevalanimittakā-raṇatā parāvaratattvaviparītakalpanā, venavahiṣkṛtācāro nirākṛtaḥ na yogasvarūpam, paśupatisvarūpaṃ ca | ataḥ sāṅkhyaṃ yogaḥ pañcarātraṃ vedāḥ pāśupataṃ tathā ātmapramāṇānyetāni na hantavyāni hetubhiḥ" iti tattadabhihita-tattatsvarūpamātramaṅgīkāryyam; jinasugatābhihitatattvavatsarvaṃ na bahiṣkāryyamityucyate | yathā’’gamaṃ "yathānyāyaṃ niṣṭhā nārāyaṇaḥ prabhu"rityanenaikāryyāt || 42 ||



2.3.1

na viyadaśruteḥ || 1 ||

2.3.1

 

sāṃkhyādivedabāhyatantrāṇāṃ nyāyābhāsamūlatayā vipratiṣedhāccāsāmañjasyamuktam, idānīṃ svapakṣasya vipratiṣedhādidoṣābhāvakhyāpanāya brahmakāryyatayā’bhimatacidātmakaprapañcasya kāyartāprakāro viśodhyate | tatra viyadutpadyate na veti saṃśayyate | kiṃ yuktaṃ na viyadutpadyata iti, kutaḥ? aśruteḥ; sambhāvitasya hi śravaṇasambhavaḥ, asambhāvitasya tu gaganakusumaviyadutpattyādeḥ śabdābhidheyatvaṃ na sambhavati | na khalu niravayavasya sarvagatasyākāśasyātmana iva utapattirnirūpayituṃ śakyate; ata eva cotpattyasambhavāt chāndogye

2.3.1

 

sṛṣṭiprakaraṇe tejaḥprabhṛtīnāmevotpattirāmnāyate - "tadaikṣata bahu syāṃ prajāyeyetitattejo’sṛjata" iti | taittirī-yakātharvaṇādiṣu "tasmādvā etasmādātmana ākāśaḥ sambhūtaḥ" "etasmājjāyate prāṇo manaḥ sarvendi’yāṇi ca khaṃ vāyurjyotirāpa" ityādiṣu śrūyamāṇā viyadutpattirarthavirodhādvādhyata iti || 1 || evaṃ prāpte’bhidhīyate-

2.3.2

asti tu || 2 ||

2.3.2

 

asti tvākāśasyotpattiḥ | atīndriyārthaviṣayā hi śrutiḥ pramāṇāntarātītāmapi viyadutpatiṃ​ta pratipādayituṃ samarthaiva | na ca śrutipratipanne’rthe tadvirodhiniravayavatvādihetukamanutpattyanumānamudetumalam; ātmano’nutpattirna

2.3.2

 

niravayavatvaprayukteti vakṣyate || 2 ||

2.3.3

punaścodayati -

2.3.3

gauṇyasambhavācchabdācca || 3 ||

2.3.3

 

"tasmādvā etasmādātmana ākāśaḥ sambhūta" ityādi viyadutpattiśrutirgauṇīti kalpayituṃ yuktam, "tattejo’-sṛjata" iti sisṛkṣorbrahmaṇaḥ prathamaṃ teja utpadyata iti tejutpattiprāthamyena viyadutpattipratipādanāsambhavāt "vāyuścāntarikṣaṃ caitadabhṛta"miti viyato’bhṛtatvaśabdācca || 3 ||

2.3.4

kathamekasya sambhūtaśabdasyākāśāpekṣayā gauṇatvam, agnyādyapekṣayā mukhyatvamiti cettatrāha -

2.3.4

syāccaikasya brahmaśabdavat || 4 ||

2.3.4

 

emasyaiva "tasmādvā etasmādātmana ākāśaḥ saṃbhūta"ityākāśe mukhyātvāsambhavāt, gauṇatayā prayukasya sambhṛtaśabdasya vāyoragvirityādiṣvanuktasya mukhyatvaṃ syādeva - brahmaśabdavat; yathābrahmaśabdaḥ "tasmādetadvrahma nāmarūpamannaṃ ca jāyate" ityatra

pradhāne gauṇatayā prayuktastasminnaṃ ca jāyate" ityatra pradhāne gauṇatayā prayukta -stasminneva prakaraṇe "tapasā cīyate brahma tato’nnamabhijāyata"iti brahmaṇi mukhyatayā prayujyate; tadvat | anupaṅge

2.3.4

 

ca śravaṇāvṛttāvivābhidhānāvṛttirvidyata evetyarthaḥ || 4 ||

2.3.5

pariharati

2.3.5

pratijñāhāniravyatirekāt || 5 ||

2.3.5

 

chāndogyaśrutyanusāreṇānyāsāṃ viyadutpattivādinīnāṃ śrutīnāṃ gauṇatvaṃ kalpayituṃ na yujyate; yataḥ chāndogya -śrutyaiva viyadutpattiraṅgīkṛtā | "yenāśrutaṃ śruta"mityādinā brahmajñānena sarvajñānapratijñānāt, tasyā hi pratijñāyā ahānirākāśasyāpi brahmakāryyatvena tadavyatirekādeva bhavati ||

2.3.6

śabdemyaḥ || 6 ||

2.3.6

 

itaśca viyadutapattiśchāndopye pratīyate "sadeva somyedamagra āsīdekamevādvitīya"miti prāk sṛṣṭerekatvāvadhāraṇa-śabdāt "aitadātmyamidaṃ sarvaṃ"mityevāmādiśabdebhyaśca kāryyatvena brahmaṇo’vyatirekapratīteḥ, na ca "tattejo’sṛ-

2.3.6

 

jata" iti tejasa utpattiśrutirviyadutpatiṃ​ta vārayati, viyadutpattyavacanamātreṇa tejasaḥ pratīyamānaṃ prāthamyaṃ śrutya-ntapratipannāṃ viyadutpatiṃ​ta na nivārayitumalam || 6 ||

2.3.7

yāvadvikāraṃ tu vibhāgo lokavat || 7 ||

2.3.7

 

tuśabdaścārthe, "aitadātmyamidaṃ sarva"mityādibhirākāśasya vikāratvavacanena tasyākāśasya brahmaṇo’pi vibhā-gaḥ - utpattirapyuktaiva | lokavat, - yathā loka ete sarve devadattaputrā" ityabhidhāya teṣu kepāñcit tata utpatti vacanena sarveṣāmutpattiruktā syāt tadvat, evaṃ ca sati "vāyuścāntarikṣaṃ caitadamṛta"miti surāṇāmiva cirakā-lasthāyitvābhiprāyam || 7 ||

2.3.8

etena mātariśvā vyākhyātaḥ || 8 ||

2.3.8

 

anenaiva hetunā mātaviśvano vāyorapyutpattirvyākhyātā, viyanmātariśvanoḥ pṛthagyogakaraṇaṃ "tejo’tastathā hyāha" iti mātariśvanaḥ parāmarśārtham || 8 ||

2.3.9

asambhavastu sato’nupapatteḥ || 9 ||

2.3.9

 

tuśabdo’vadhāraṇārthaḥ, asambhavaḥ - anutpattiḥ | sataḥ brahmaṇa eva tadvayatiriktasya kasyacidanutpattirna sambha-

2.3.9

 

vati - anupapatteḥ; etaduktaṃ bhavati - viyanmātariśvatorutpattipratipādanamudāharaṇāryam, utpattyasambhavastu sataḥ paramakārasya parasyaiva brahmaṇaḥ tadvayatiriktasya kṛtsnasyāvyaktamahadahaṅkāratanmātrendriyaviyatpavanādikasya prapa-ñcasyaikavijñānena sarvavijñānapratijñādibhiravagatakāryyabhāvasyānutpattirnopapadyata iti || 9 ||

|| viyadadhikaraṇaṃ samāptam ||

2.3.10

tejo’tastathā hyāha || 10 ||

2.3.10

 

brahmabyatiriktasya kṛtsnasya brahmakāryyatvamuktam; idānīṃ vyavahitakāryyāṇāṃ kiṃ kevalāttattadanantarakāraṇabhūtādvastuna utpattiḥ; ahosvit tattadrūpādvrahmaṇa? iti cintyate | kiṃ yuktam? kevalā-

2.3.10

 

ttattadvastuna iti kutaḥ? tejastāvat ataḥ - mātariśvana evotpadye "vāyoragniḥ" iti hyāha || 10 ||

2.3.11

āpaḥ || 11 ||

2.3.11

 

āpo’pi ataḥ - tejasa evotpadyante "agnerāpaḥ" "tadapo’sṛjata" ityāha || 11 ||

2.3.12

pṛthivī || 12 ||

2.3.12

 

pṛthivī adbhaya utpadyate - "adbhayaḥ pṛthivī" "tā annamasṛjante" ityāha || 12 ||

nanvannaśabdena kathaṃ pṛthivyabhidhīyate? ata āha -

2.3.13

adhikārarūpaśabdāntarebhyaḥ || 13 ||

2.3.13

 

mahābhūtasṛṣṭayadhikārātpṛthivyevānnaśabdenokteti pratīyate | adanīyasya sarvasya pṛthivīvikāratvātkāraṇe kāryyaśabdaḥ | tathā vākyaśeṣe bhūtānāṃ rūpasaṃśabdane "yadagnerohitaṃ rūpaṃ tejastadrūpaṃ yacchuklaṃ tadapāṃ yat kṛṣṇaṃ tadannasya" ityaptejasoḥ sajātīyamevānnaśabdavācyaṃ pratīyate | śabdāntaraṃ ca samānaprakaraṇe "agnerāpaḥ abhdyaḥ pṛthivī" iti śrūyate | ataḥ pṛthivyevānnaśabdenācyata ityabhdya eva pṛthivī jāyate | udāhṛtāḥ tejaḥprabhṛtayaḥ pradarśanārthāḥ | mahadādayo’pi svānantaravastuna evotpadyante; yathāśrutyabhyupagamāvirodhāt, "etasmājjāyate prāṇo manaḥ sarvendriyāṇi ca | khaṃ vāyurjyotirāpaḥ pṛthivī viśvasya dhāriṇī" tasmādetadvrahma nāmarūpapannaṃ ca

2.3.13

 

jāyate" "tasmādvā etasmādātmanaḥ ākāśaḥ saṃbhūtaḥ" "tattejā’sṛjata" ityādayo brahmaṇaḥ paramparayā kāra-ṇatvepyupapadyanta iti | 13 ||

2.3.14

evaṃ prāpte pracakṣmahe -

2.3.14

tadabhidhyānādeva tu talliṅgātsaḥ || 14 ||

2.3.14

 

tuśabdāt pakṣo vyāvṛttaḥ, mahadādikāryāṇāmapi tattadanantaravastuśarīrakaḥ sa eva pu#uruṣottamaḥ kāraṇam, kutaḥ? tadabhidhyānarūpāttalliṅgāt; abhidhyānam - bahu syāmiti saṅkalpaḥ "tatteja aikṣata bahu syāṃ prajāyeyeti, tā āpa ekṣanta vahvayaḥ syāma prajāyemiha" ityātmano bahubhavanasaṅkalparūpekṣaṇaśravaṇānmahadahaṅkārā-kāśādīnāmapi kāraṇānāṃ tathāvidhekṣāpūrvikaiva svakāyyarsṛṣṭiriti gamyate, tathāvidhaṃ cekṣaṇaṃ tattaccharīrakasya parasyaiva brahmaṇa upapadyate | śrūyate ca sarvaśarīrakatvena sarvātmakatvaṃ parasya brahmaṇo’ntaryābhibrāhmaṇe "yaḥ pṛthivyāṃ tiṣṭhan, yo’psu tiṣṭhan, yastejasi tiṣṭhan yo vāyau tiṣṭhan, ya ākāśe tiṣṭhan" ityādi | suvālopanipadi ca "yasya pṛthivī śarīra" mityārabhya "yasyāhaṅkāraḥ, śarīraṃ yasya buddhiḥ śarīraṃ, yasyāvyaktaṃ śarīra" mityādi || 14 ||

2.3.15

"etasmājjāyate prāṇo manaḥsarvendriyāṇi ca" ityādiṣu | yaccoktam - śrūyamāṇā brahmaṇaḥ prāṇādisṛṣṭiḥ paramparayā’pyupapadyata iti; atrocyate -

2.3.15

viparyayeṇa tu kramo’ta upapadyate ca || 15 ||

2.3.15

 

tuśabdo’vadhāraṇārthaḥ | avyaktamahadahaṅkārākāśādikramādviparyayeṇa yaḥ sarveṣāṃ kāryyāṇāṃ brahmānantaryarūpaḥ kramaḥ "etasmājjāyate prāṇaḥ" ityādiṣu pratīyate, sa ca kramastattadrūpādvrahmaṇastattatkāryyotpatterevopapadyate | paramparayā

2.3.15

 

kāraṇatve hyānannataryaśravaṇamuparudhyeta | ataḥ "etasmājjāyate" ityādikamapi sarvasya brahmaṇaḥ sākṣātsambha-vottambhanam || 15 ||

2.3.16

antarā vijñānamanasī krameṇa talliṅgāditi cennāviśeṣāt || 16 ||

2.3.16

 

vijñānasādhanatvādindriyāṇi vijñānamityucyante; yaduktam "etasmājjāyate" ityādinā sarvasya brahmaṇo’-nantarakāryyatvaṃ śrāvyate; ataścānena vākyena sarvasya sākṣādvrahmaṇa utpattirabhidhyānaliṅgāvagatottabhyata iti; tannopapadyate - kramaviśeṣaparatvādasya vākyasya; atrāpi sarveṣāṃ kramapratīteḥ | svādiṣu tāvat śrutyantarasiddhaḥ kramo’trāpi pratīyate - taiḥ saha pāṭhaliṅgādbhūtaprāṇayorantarāle vijñānamanasī api krameṇotpadyata iti pratī- yate | ataḥ sarvasya sākṣādvrahmaṇa eva sambhavasyottambhakamidāṃ vākyaṃ na bhavati iti cet tanna, aviśeṣāt "etasmājjāyate prāṇaḥ" ityanenāviśeṣāt | vijñānamanasoḥ svādīnāṃ ca "etasmājjāyate" ityanena sākṣātsambhavarūpasambanadhasyābhidheyasya sarveṣāṃ prāṇādipṛthivyantānāmaviśiṣṭatvātsa eva vidheyaḥ na kramaḥ | śrutyantarasiddhakramavirodhācca nedaṃ kramaparam, "pṛthivyapsu pralīyate"

ityārabhya "tamaḥ ekībhavati" ityantena kramāntarapratīteḥ, ato’vyaktādiśarīrakāt parasmādvrahmaṇa eva sarvakāryāṇāmutpattiḥ | tejaḥprabhṛtayaśca śabdā-stadātmabhūtaṃ brahmaivābhidadhati || 16 ||

2.3.17

nanvevaṃ sarvaśabdānāṃ brahmavācitve sati taistaiśśabdaistattadvastuvyapadeśo vyutpattisiddha uparudhyeta; tatrāha-

2.3.17

carācaravyapāśrayastu syāttadvayapadeśo bhāktastadbhāvabhāvitvāt || 17 ||

2.3.17

 

tuśabdaścoditaśaṅkānivṛttyarthaḥ; nikhilajaṅgamasthāvaravyapāśrayastattacchavdavyapadeśo bhāktaḥ - vācyaikadeśe bhajyata ityarthaḥ | samastavastuprakāriṇo brahmaṇaḥ prakārabhūtavastugrāhipratyakṣādipramāṇāviṣayatvādvedānta-śravaṇātprāk prakāryyapratīteḥ, prakāripratītibhāvabhāvitvācca tatparyyavasānasya, loke tattadvastumātre vācyaikadeśe te te śabdā khakhabhaṅkatvā bhaṅkatvāvyapadiśyante | athavā tejaḥprabhṛtibhiḥ śabdaistattadvastumātra-vācitayā vyutpannairbrahmaṇo vyapadeśo bhāktaḥ syāt - amukhyaḥ syādityāśaṅkayacarācaravyapāśrayastu - ityacyate | carācaravyapāśrayaḥ tadvayapadeśaḥ - tadvāciśabdaḥ, carācaravāciśabdo brahmaṇyabhākto mukhya eva, kutaḥ brahmabhāvabhāvitvāt sarvaśabdānāṃ vācakabhāvasya, nāmarūpavyākaraṇaśrutyā hi tathā’vagatam || 17 || || tejodhikaraṇaṃ samāptam ||

2.3.18

nātmā śruternityatvācca tābhyaḥ || 18 ||

2.3.18

 

viyadādeḥ kṛtsnasya parasmādvrahmaṇa utpattiruktā, idānīṃ jīvasyāpyupattirasti neti saṃśayyate; kiṃ yuktamastati#i, kutaḥ, ekavijñānena sarvavijñānapratijñopapatteḥ, prāksaṣṭerekatvāvadhāraṇācca | viya-dāderiva jīvasyāpyutpattivādinyaḥ śrutayaśca santi-"yataḥ prasūtā jagataḥ prasū#ūtī toyena jīvān vyasasarja bhūmyām" "prajāpatiḥ prajā asṛjata" "sanmūlāḥ sobhyemāḥ sarvāḥ prajā sadāyatanā satpratiṣṭhā" "yato vā imāni bhṛtāni jāyanta" iti | evaṃ sacetanasya jagata utpattivacanājjīvasyāpyutpattiḥ pratīyate-na ca vācyaṃ brahmaṇo nityatvāttattvamasyādibhiśca jīvasya brahmatvāvagamāt jīvasya nityatvamiti "aitadātmyamidaṃ sarvaṃ" "sarvaṃ khalvidaṃ brahma" ityevagādibhirviyadāderani brahmatvāvagamāttasyāpi nityatvaprasakteḥ | ato jīvo’pi viyadādivadutpadyata ityevaṃ prāpte’bhidhīyate-nātmā śruteriti | nātmotpadyate; kutaḥ? śruteḥ, "na jāyate mriyate vā vipaścit, jñājñau dvāvajā"vityādibhirjīvasyotpattipratiṣedho hi śruyate | ātmano nityatvaṃ ca tābhyaḥ śrutibhya evāvagamyate "nityo nityānāṃ cetanaścetanānāmeko bahūnāṃ yo vidadhāti kāmān" "ajo nityaḥ śāśvato’yaṃ purāṇo na hanyate hanyamāne śarīre" ityādibhyaḥ | ataśca nātmotpadyate, kathaṃ tarhi ekavijñānena sarvavijñānapratijñopapadyate; itthamupapadyate- jīvasyāpi kāryyatvātkāryyakāraṇayorananyatvācca | evaṃ tarhi viyadādivadutpattimattvamaṅgīkṛtaṃ syāt; netyucyate-kāryyatvaṃ hi nāmaikasya dravyasyāvasthāntarāpattiḥ, tajjīvasyāpyastyeva | iyāṃstu viśeṣaḥ- viyadāderacetanasya yādṛśo’nyathābhāvo na tādṛśo jīvasya, jñānasaṅkocavikāsalakṣaṇo jīvasyānyathābhāvaḥ, viyadādestu svarūpānyathābhāvalakṣaṇaḥ | seyaṃ svarūpānyathābhāvalakṣaṇotpattirjīve pratiṣidhyate |

2.3.18

 

etaduktaṃ bhavati-bhogyabhoktṛniyantṛn viviktasvabhāvān pratipādya bhogyagatamutpattyādikaṃ bhoktaripratiṣidhya tasya nityatāṃ ca pratipādya bhogyagatamutpattyādikaṃ bhoktṛgataṃ cāpuruṣārthāśrayatvaṃ niyantaripratiṣidhya tasya nitya-tvaṃ, niravadyatvaṃ, sarvadā sarvajñatvaṃ, satyasaṅkalpatvaṃ,karaṇādhipādhipatvaṃ, viśvasyapatitvaṃ, ca pratipādya sarvāva-sthayościdacitostaṃ pratiśarīratvaṃ tasya cātmatvaṃ pratipāditam, atassarvadācidacidvastuśarīratayā tatprakāraṃ brahma; kadācitsvasmādvibhaktavyapadeśānarhatisūkṣmadaśāpannacidacidvastuśarīraṃ tiṣṭhati, tatkāraṇāvasthaṃ brahma; kadācicca vibhaktanāmarūpasthūlacidadvistu śarīraṃ, tacca kāryyāvasthaṃ, tatra kāraṇāvasthasya kāryāvasthāpattāvacidaṃśasya kāraṇāvasthāyāṃ śabdādivihīnasya bhogyatvāya śabdādimattayāṃ svarūpānyathābhāvarūpavikāro bhavati, cidaṃśasya ca karmaphalaviśeṣabhokatṛtvāya tadanurūpajñānavikāsarūpa-vikāro bhavati, ubhayaprakāraviśiṣṭe niyantraṃśe tadavasthatadubhayaviśiṣṭatārūpavikāro bhavati; kāraṇāvasthāyā avasthāntarāpattirūpo vikāraḥ prakā-radvaye prakāriṇi ca samānaḥ | ata evaikasyāvasthāntarāpattirūpa-vikārāpekṣayā "yenāśrutaṃ śruta"mityekavijñānena sarvavijñānaṃ pratijñāya mṛdādidṛṣṭāntaḥ "yathā somyaikena" ityādinā nidarśitaḥ | īdṛśajñānasaṅkocavikāsakaratattaddehasambandhaviyogābhiprāyāḥ jīvasyotpattimaraṇa-vādinyaḥ "prajāpattiḥ prajā asṛjata" ityādyāḥ śrutayaḥ acidaṃśavatsvarūpānyathātvābhāvābhiprāyā utpattipratiṣedhavādinyo nityatvavādinyaśca "na jāyate mriyate" ityādyāḥ, "nityo nityānā"mityādyāśca śrutayaḥ | svarūpānyathātvajñānasaṅkocavikāsarūpobhayavidhāniṣṭavikārābhāvā-bhiprāyaḥ, "sa vā eva mahānaja ātmā’jaro’maro’mṛto brahma" "nityo nityānā"mityādyāḥ paraviṣayāḥ śrutayaḥ | evaṃ sarvadā cidacidvastu-viśiṣṭasya brahmaṇaḥ prāksṛṣṭerekatvāvadhāraṇaṃ ca nāmarūpavibhāgābhāvādupa-

2.3.18

 

padyate | "taddhedaṃ tarhyavyākṛtamāsīttannāmarūpābhyāṃ nānātvaikatve vadati-iti | ye tvavidyopādhikaṃ jīvatvaṃ vada-nti, ye ca pāramārthikopādhikṛtam, ye ca sanmātra svarūpaṃ brahma svayameva bhoktṛbhogyaniyantṛrūpeṇa tridhā’va-sthitaṃ vadanti, sarve’pyete avidyāśakterupādhiśakterbhoktṛbhogyaniyantṛśaktīnāṃ ca pralayakāle’vasthāne’pi tadānīmekatvāvadhāraṇaṃ nāma rūpavibhāgābhāvādevopādayanti | "vaiṣamyanairghṛṇye na sāpekṣatvāt karmāvibhāgāditi cennānāditvādupapadyate cāpyupalabhyate ca" iti sūtrābhyāṃ jīvabhedasya tatkarmapravāhasya cānāditvābhyupagamācca | iyān viśeṣaḥ- ekasyānādyavidyā brahma svayameva muhyati, anyasya pāramārthikānādyupādhinā brahma svayameva badhyate, upādibrahmavyatiriktavastvantarābhāvāt | aparasya brahmaiva vicitrākāreṇa pariṇamate, karma-phalāni cāniṣṭāni bhuṅkte; niyantraśasya bhoktṛtvābhāve’pi sarvajñatvātsvasmādabhinnaṃ bhoktāramanusandadhā- tīti svayameva bhuṅkte; asmākaṃ tu sthūlasūkṣmāvasthacidacidvastuśarīraṃ brahma kāryakāraṇomayāvasthāvasthita- mapi sarvadā nirastanirikhaladoṣagandhaṃ satyasaṅkalpatvādyaparimitodāraguṇasāgaramavatiṣṭhate | prakārabhūtacida-

2.3.19

jño’ta eva || 19 ||

2.3.19

 

viyadādivajjīvo notpadyata ityuktam, tatprasaṅgena jīsvarūpaṃ nirūpyate | kiṃ sugata-kapilābhimatacinmātra-mevātmanaḥ svarūpam? uta kaṇabhugabhimatapāṣāṇakalpasvarūpamacitsvarūpamevāgantuka-

2.3.19

 

caitanyaguṇakam? | ata jñātṛtvamevāsya svarūpam? iti, kiṃ yuktaṃ cinmātramiti | kutaḥ, tathā śruteḥ | anta-ryāmibrāhmaṇe hi "ya ātmani tiṣṭha"nniti mādhyandinīyaparyāyasya sthāne "yo vijñāne tiṣṭha"nniti kāṇvā adhīyate tathā- "vijñānaṃ yajñaṃ tanute karmāṇi tanute’pi ca" iti karturātmano vijñānameva svarūpaṃ śrūyate | smṛtiṣu ca jñānasvarūpamatyantanirmalaṃ paramārthataḥ" ityādiṣvātmano jñānasvarūpatvaṃ pratīyate | aparastu-jīvātmano jñānatve jñātṛtve ca svābhāvike’bhyupagamyamāne tasya sarvagatasya sarvadā sarvatropalabdhiprasaṅgāt, karaṇānāṃ ca vaiyarthyāt, suṣuptimūrcchādiṣu sato’pyātmanaścaitanyānupalabdherjāgratassāmagrayāṃ satyāṃ jñānotpattidarśanādasya na jñānasvarūpam; nāpi jñātṛtvam, āgantukameva caitanyaṃ, sarvagatatvaṃ cātmano’vaśyābhyupetyam, savartra kāryyo-palabdheḥ sarvatrātmanaḥ sannidhānābhyupagamāccharīragamanenaiva kāryyasambhave sati gatikalpanāyāṃ pramāṇābhāvācca | śrutirapi suṣuptivelāyāṃ jñānābhāvaṃ darśayati "nāhaṃ khalvayamevaṃ sampratyātmānaṃ jānātyayamahamasmīti no eva

2.3.19

 

imāni bhūtāni" iti | tathā mokṣadaśāyāṃ jñānābhāvaṃ darśayati "na pretya sañjñāsti" iti; jñānasvarūpamityā-diprayogastu jñānasya tadasādhāraṇaguṇatvena lākṣaṇika iti- evaṃ prāpte pracakṣmahe- jño’ta eva | jña eva- ayamātmājñātṛtvasvarūpa eva, na jñānamātram, nāpi jaḍasvarūpaḥ, kutaḥ? ata eva nuterevetyarthaḥ | nātmā śrute"riti prakṛtā śrutiḥ- ataśśabdena parāmṛśyate | tathā chāndogye prajāpativākye muktāmuktātmasvarūpakathane "atha yo vededaṃ jighrāṇīti sa ātmā" "manasaivaitānkāmānpaśyan ramate ya ete brahmaloke" "satyakāmaḥ satyasaṅkalpaḥ" "nopajanaṃ smarannidaṃ śarīram" anyatrāpi "na paśyo mṛtyuṃ paśyati" tathā vājasaneyake "katama ātmā" iti pṛṣṭavā "yo’yaṃ vijñānamayaḥ prāṇeṣu hṛdyantarjyotiḥ puruṣaḥ" iti; "tathā vijñātāramare kena vijānīyāt" "jānātyevāyaṃ puruṣaḥ" tathā "eṣa hi draṣṭā śrotā ghrātā rasayitā mantā boddhā karttā vijñānātmā puruṣaḥ" "evamevāsya paridraṣṭurimāḥ ṣoḍaśakalā" iti || 19 ||

2.3.20

yattūktaṃ jñātṛtve svābhāvike sati sarvagatasya tasya sarvadā sarvatropalabdhiḥ prasajyeta iti; tatrocyate-

2.3.20

utkrāntigatyāgatīnām || 20 ||

2.3.20

 

nāyaṃ sarvagataḥ, api tvaṇurevāyamātmā; kutaḥ? utkrāntigatyāgati#īnāṃ śruteḥ | utkrāntistāvacchaÜyate "tena

2.3.20

 

pradyotenaiṣa ātmāniṣkrāmati cakṣuṣo vā mūrdhno vā anyebhyo vā śarīradeśebhyaḥ" iti | gatirapi "ye vai kecāsmā-llokātprayanti candramasameva te sarve gacchanti" iti | āgatirapi "tasmāllokātpunaretyasmai lokāya karmaṇe" iti | vibhutve hyetā utkrāntyādayo nopapadyeran || 20 ||

2.3.21

svātmanā cottarayoḥ || 21 ||

2.3.21

 

ca śabdo’vadhāraṇe | yadyapi śarīraviyogarūpatvena utkrāntiḥ sthirasyātmanaḥ kathañcidupapadyate; gatyāgatī tu na kathañcidupapadyete | ataste svātmanaiva sampādye || 21 ||

2.3.22

nāṇuratacchaØteriti cennetarādhikārāt || 22 ||

2.3.22

 

"yo’yaṃ vijñānamayaḥ prāṇeṣu" iti jīvaṃ prastutya "sa vā eva mahānaja ātmā" iti mahatvaśruternāṇurjīva iti cennetarādhikārājjīvāditarasya prājñasya tatrādhikārāt, yadyapyupakrame jīvaḥ prastutaḥ tathā’pi yasyānuvittaḥ pratibuddha ātmeti madhye paraḥ pratipādyate iti tatsambandhīdaṃ mahattvam, na jīvasya || 22 ||

2.3.23

svaśabdonmānābhyāṃ ca || 23 ||

2.3.23

 

sākṣādaṇuśabda eva śrūyate "eṣo’ṇurātmā cetasā vedivtayo yasminprāṇaḥ pañcadhā saṃviveśa" iti | uddhṛtya mānam-unmānam, aṇusadṛśaṃ vastūddhṛtya tanmānatvaṃ jīvasya śruyate "bālāgraśatabhāgasya śatadhā kalpitasya ca bhāgo jīvaḥ sa vijñeyaḥ" iti | "ārāgramātro hyavaro’pi dṛṣṭa" iti ca, ato’ṇurevāyamātmā || 23 ||

2.3.24

 

atha syādātmano’ṇutve sakalaśarīravyāpinī vedanā nopapadyata iti, tatra matāntareṇa parihāramāha -

2.3.24

avirodhaścandanavat || 24 ||

2.3.24

 

yathā haricandanavindurdehaikadeśavartyapi sakaladehavyāpinamāhlādaṃ janayati, tadvadātmā’pi dehaikadeśavarttīsakala-deśavartirnī vedanāmanubhavati || 24 ||

2.3.25

avasthitivaiśeṣyāditi cennā’bhyupagamāddhṛdi hi || 25 ||

2.3.25

 

haricandanavindvāderddehadeśaviśeṣāvasthitiviśeṣāt tathā bhāvaḥ, ātmanastu tanna vidyata iti cet-na, ātma-no’pi dehadeśaviśeṣe sthityabhyupagamāt hṛdayadeśa hyātmanaḥ sthitiḥ śrūyate "hṛdi hyayamātmā tatraikaśataṃ nāḍī-nā"miti | tathā "katama ātmā" iti prakṛtya "yo’yaṃ vijñānamayaḥ prāṇeṣu hṛdyantajryotiḥ" iti, ātmano deśa-viśeṣasthitikhyāpanāya candanadṛṣṭāntaḥ pradarśitaḥ | na tu candanasya deśaviśeṣāpekṣā || 25 ||

2.3.26

ekadeśavarttinaḥ sakaladehavyāpikāryyakaratvaprakāraṃ svamatenāha -

2.3.26

guṇādvā’’lokavat || 26 ||

2.3.26

 

vāśabdo matāntaravyāvṛttyarthaḥ, ātmā svaguṇena jñānena sakaladehaṃ vyāpyāvasthitaḥ, ālokavat; yatā maṇi-dyumaṇiprabhṛtīnāmekadeśavarttināmāloko’nekadeśavyāpī dṛśyate tadvaddhṛdayasthasyātmano jñānaṃ sakaladehaṃ vyāpya varttateḥ jñātuḥ prabhāsthānīyasya jñānasya svāśrayādanyatra vṛttirmaṇiprabhāvadupapadyate- iti prathamasūtre sthāpitam || 26 ||

2.3.27

 

nanūktaṃ jñānamātramevātmeti tatkathaṃ jñānasya svarūpavyatiriktaguṇatvamucyate; tatrāha -

2.3.27

vyatireko gandhavattathā ca darśayati || 27 ||

2.3.27

 

yathā pṛthivyā gandhasya guṇatvenopalabhyamānasya tato vyatirekaḥ, tathā jānāmīti jñāturguṇatvena pratīyamānasya jñānasyātmano vyatirekaḥ siddhaḥ; darśayati ca nutiḥ "jānātyevāyaṃ puruṣaḥ" iti || 27 ||

2.3.28

pṛthagupadeśāt || 28 ||

2.3.28

 

svaśabdenaiva vijñānaṃ vijñātuḥ pṛthagupadiśyate "na hi vijñāturvijñāterviparilopo vidyate" iti || 28 ||

2.3.29

yattūktaṃ "yo vijñāne tiṣṭhan, vijñānaṃ yajñaṃ tanute, jñānasvarūpamatyantanirmalam" ityādiṣu jñānamevātmeti vyapa-diśyata iti; tatrāha-

2.3.29

tadguṇasāratvāttu tadvayapadeśaḥ prājñavat || 29 ||

2.3.29

 

tu śabdaścodyaṃ vyāvartayati | tadguṇasāratvāt vijñānaguṇasāratvādātmano vimānamiti vyapadeśaḥ, vijñānamevāsya sārabhūto guṇaḥ, yathā prājñasyānandaḥ sārabhūtoguṇa iti prājña ānandaśabdena vyapadiśyate "yadeṣa ākāśa ānando na syāt, ānando brahmeti vyajānā"diti prājñasya hyānandassārabhūto guṇaḥ "sa eko brahmaṇa ānandaḥ, ānandaṃ brahmaṇo vidvānna vibheti kutaścane"ti, yathā vā "satyaṃ jñānamanantaṃ brahme"ti vipaścitaḥ prājñasya jñānaśabdena vyapa-deśaḥ "saha brahmaṇā vipaścitā, yassarvajña" ityādiṣu prājñasya jñānaṃ sārabhūto guṇa iti vijñāyate || 29 ||

2.3.30

yāvadātmabhāvitvācca na doṣataddarśanāt || 30 ||

2.3.30

 

vijñānasya yāvadātmabhāvidharmatvāt tena tadvayapadeśo na doṣaḥ | tathā ca khaṇḍādayo yāvatsvarūpabhāvigotvā-didharmaśabdena gauriti vyapadiśyamānā dṛśyante-svarūpa

nirūpaṇadharmatvādityarthaḥ | cakārāt jñānavadātmano’pi svaprakāśatvena vijñānamiti vyapadeśe na doṣa iti samuccinoti ||

2.3.31

yaccoktaṃ suṣuptyādiṣu jñānābhāvāt jñānasya na svarūpānubandhidharmatvamiti, tatrāha -

2.3.31 puṃstvādivattvasya sato’bhivyaktiyogāt | 31|

2.3.31

tuśabdaścoditāśaṅkānivṛttyarthaḥ | asya jñānasya suṣuptyādiṣvapi vidyamānasya jāgaryādiṣvabhivyaktessambhavāt, svarūpānubandhidharmatvopapattiḥ (puṃstvādivat) | yathā puṃstvādyasādhāraṇasya dhātorbālyāvasthāyāṃ sato’pyanabhivyaktasya yuvatve’bhivyaktau puṃsastadvattā na kādācitkī bhavati | saptadhātumayatvaṃ hi śarīrasya svarūpānubandhi | | tatsaptadhātu trimalaṃ dviyoni caturvidhāhāramayaṃ śarīram iti śarīrasvarūpavyapadeśāt | suṣuptyādiṣvapyahamarthaḥ prakāśata iti prāgevoktam | tasya vidyamānasya jñānasya viṣayagocaratvaṃ jāgaryādāvupalabhyate | ete cātmano jñātṛtvādayo dharmāḥ prāgevopapāditāḥ | ato jñātṛtvameva jīvātmanaḥ svarūpam | sa cāyamātmā’ṇuparimāṇaḥ | | na pretya saṃjñāstītyapi na muktasya jñānābhāva ucyate, api tu | etebhyo bhūtebhyassamutthāya tānyevānuvinaśyatīti saṃsāradaśāyāṃ yadbhūtānuvidhāyiprayuktaṃ janmanāśādidarśanaṃ tanmuktasya na vidyate, | na paśyo mṛtyuṃ paśyati na rogaṃ nota duḥkhatām | sarvaṃ ha paśyaḥ paśyati sarvamāpnoti sarvaśaḥ |, | nopajanaṃ smarannidaṃ śarīram, | manasaitān kāmān paśyanramate ityādiśrutyaikārthyāt |

2.3.32

saṃprati jñānātmavāde tasya sarvagatatve dūṣaṇamāha -

2.3.32 nityopalabdhyanupalabdhiprasaṅgo’nyataraniyamo vā’nyathā |32|

2.3.32

anyathā sarvagatatvapakṣe tasya jñānamātratvapakṣe ca nityamupalabdhyanupalabdhī sahaiva prasajyeyātām; anyatarani-

2.3.32

 

yamo vā-upalabdhireva vā nityaṃ syāt, adanupalabdhireva vā; etaduktaṃ bhavati-loke tāvadvartamānayorātmopa-labdhyanupalabdhyorayaṃ jñānātmā sarvagato hetuḥ syāt; upalabdhereva vā- anupalabdhereva vā; ubhayahetutve sarvadā-sarvatrobhayaṃ prasajyeta yadyupalabdhereva, sarvasya sarvadā sarvatrānupalabhbho na syāt, athānupalabdhereva sarvadā sarva-tropalabdhirna syāt- iti | asmākaṃ śarīrasyāntarevāvasthitatvādātmanastatraivopalabdhirnānyatreti vyavasthā- siddhiḥ | karaṇāyattopalabdherapi sarveṣāmātmanāṃ sarvagatatvena sarvaiḥ karaṇai sarvadā saṃyuktatvādadṛṣṭāderapyaniyamā-duktadoṣaḥ samānaḥ || 32 || || jñādhikaraṇaṃ samāptam ||

2.3.33

karttā śāstrārthavattvāt || 33 ||

2.3.33

 

ayamātmā jñātā sa cāṇuparimāṇa ityuktam, idānīṃ kiṃ sa eva karttāḥ uta svaya-makartaiva sannacetanānāṃ guṇānāṃ kartṛtvamātmanyadhyasyatīti cintyate | kimatra yuktam akartaivātmeti, kutaḥ? ātmano hyakartṛtvaṃ guṇānāmeva ca kartṛtvamadhyātmaśāstreṣu śrūyate | tathā hi kaṭhavallīṣu jīvasya "na jā- yate mriyate" ityādinā janmajarāmaraṇādikaṃ sarvaṃ prakṛtidharmaṃ pratiṣidhya hananādiṣu kriyāsu kartṛtvamapi pratiṣi-dhyate "hantā cenmanyate hantuṃ hataścenmanyate hatam | ubhau tau na vijānīto nāyaṃ hanti na hanyate" iti | hantā-ramātmānaṃ jānanna jānātyātmānamityarthaḥ | tathā ca bhagavatā svayameva jīvasyākartṛtvaṃ svarūpaṃ; kartṛtvābhi-

2.3.33

 

mānasturavyāmāha ityucyate- "prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ | ahaṅkāravimūḍhātmā karttā’hamiti manyate || nānyaṃ guṇebhyaḥ karttāraṃ yadā draṣṭā’nupaśyati | kāryyakāraṇakartṛtve hetuḥ prakṛtirucyate || puruṣaḥ sukha-duḥkhānāṃ bhoktṛtve heturucyate" iti ca | ataḥpuruṣasya bhoktṛtvameva prakṛtereva tu kartṛtvam-iti || evaṃ prāpte pracakṣmahe-katrtā śāstrārthavatvāt-iti | ātmaiva karttā | na guṇāḥ, kasmāt? śāstrārthavattvāt; śāstrāṇi hi "yajeta svargakāma" mumukṣubarrahmopāsīta" ityevamādīni svargamokṣādiphalasya bhoktārameva kartṛtve niyuñjate, na hyacetanasya kartṛtve’nyo niyujyate | śāsanācca śāstram, śāsanaṃ ca pravartanaṃ; śāstrasya ca pravartakatvaṃ bodha-jananadvāreṇa, acetanaṃ ca pradhānaṃ na bodhayituṃ śakyam | ataḥ śāstraphalaṃ prayoktari" sati | yaduktaṃ "hantā cenmanyate" ityādinā hananakriyāyāmakartṛtvamātmanaḥ śrūyata iti; tadātmano nityatvena hantavyatvā bhāvāducyate yacca "prakṛteḥ kriyamāṇā"nītyādinā guṇānāmeva kartṛtvaṃ smathyata iti; tatsāsārikapravṛttiṣvasyaṃ kartṛtā sattvarajastamoguṇasaṃsargakṛtā; na svarūpaprayukteti prāptāprāptavivekena guṇānāmeva kartṛtvamityucyate | tathā ca tatraivocyate "kāraṇaṃ guṇasaṅgo’sya sadasadyonijanmasu" sati | tathā tatraivātmanaśca kartṛtvamabhyupetyocyate "tatraivaṃ sati karttāramātmānaṃ kevalaṃ tu yaḥ | paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ" iti | "adhiṣṭhānaṃ tathā karttā karaṇaṃ ca pṛthagvidham | vividhāca pṛthak ceṣṭā daivaṃ caivātra pañcamam" ityadhiṣṭhānādidaivaparyyantasāpekṣe satyā-tmanaḥ kartṛtve ya ātmānameva kevalaṅkarttāraṃ manyate, na sa paśyatītyarthaḥ || 33 ||

2.3.34

upādānādvihāropadeśācca || 34 ||

2.3.34

 

"sa yathā mahārāja" iti prakṛtya "evamevaiṣa etānprāṇān gṛhītvā sve śarīre yathākāmaṃ parivartate" iti prāṇā-nāmupādāne vihāre ca kartṛtvamupadiśyate || 34 ||

2.3.35

vyapadeśācca kriyāyāṃ na cennirdeśaviparyayaḥ || 35 ||

2.3.35

 

"vijñānaṃ yajñaṃ tanute karmāṇi tanute’pi ca" iti laukikavaidikakriyāsu kartṛtvavyapadeśācca karttā | vijñānaśabdena nātmano vyapadeśaḥ, api tvantaḥkaraṇasya buddheriti cet,- evaṃ sati nirdeśaviparyayaḥ syāt-buddheḥ karaṇatvādvijñāneneti karaṇavibhaktinirdeśaḥ syāt || 35 ||

2.3.36

upalabdhivadaniyamaḥ || 36 ||

2.3.36

 

ātmano’kartṛtve doṣa ucyate | yathā’’tmano vibhutve nityopalabdhyanupalabdhiprasaṅga ityādinopalabdheraniyama uktaḥ; tadvadātmano’kartṛtvaṃ prakṛteśca kartṛtve tasyāḥ sarvapuruṣasādhāraṇatvātsarvāṇi karmāṇi savoṣāṃ bhogāya syuḥ, naiva vā kasyacit | ātmanāṃ vibhutvābhyupagamātsannidhānamapi sarvoṣāmaviśiṣṭam,ata eva cāntaḥ-karaṇādīnāmapi niyamo nopapadyate; yadāyattā vyavasthā syāt || 36 ||

2.3.37

śaktiviparyayāt || 37 ||

2.3.37

 

buddheḥ kartṛtve kartturanyasya bhoktṛtvānupapatterbhoktṛtvaśaktirapi tasya eva syādityātmano bhoktṛtvaśaktirhīyeta | bhoktṛtvaṃ ca buddhereva sampadyata ityātmasadbhāve pramāṇābhāvaśca syāt | "puruṣo’sti bhoktṛbhāvāt" iti hi teṣā- mabhyupagamaḥ || 37 ||

2.3.38

samādhyabhāvācca || 38 ||

2.3.38

 

buddheḥ kartṛtve mokṣasādhanabhūtasamādhāvapi saiva kartrī syāt | sa ca samādhiḥ prakṛteranyo’smītyevaṃrūpaḥ, na ca prakṛteranyo’smīti prakṛtiḥ samādhātumalam || ato’pyātmaiva karttā || 38 ||

nanvātmanaḥ kartṛtve’bhyugamyamāne sarvadā kartṛtvaṃ noparametetyatrāha -

2.3.39

yathā ca takṣobhayathā || 39 ||

2.3.39

 

vāgādikaraṇasampanno’pyātmā yadecchati, tadā karoti, yadā tu necchati, tadā na karoti; yathā takṣā vāsyādakaraṇamātradhāne’pīcchānuguṇyena karoti, na karoti ca | buddhi#emtvacetanāyāḥ kartṛtve tasyāḥ bhogavāñchādiniyamakāraṇābhāvāt sarvadā kartṛtvameva syāt || 39 || || katrtradhikaraṇaṃ samāptam ||

2.3.40

parāttu tacchaØteḥ || 40 ||

2.3.40

 

idaṃ jīvasya kartṛtvaṃ kiṃ svātantr#eṇa? uta paramātmāyattam? iti | kiṃ prāptaṃ? svātantr#eṇeti | paramātmāyattatve hi vidhiniṣedhaśāstrānarthakyaṃ prasajyeta | yo hi svabuddhayā pravṛttinivṛttyārambhaśaktaḥ; sa eva niyojyo bhavati | ataḥ svātantr#eṇāsya kartṛtvam-iti prāpte’bhidhīyate-parāttu tacchaÜteḥ-iti | tu śabdaḥ pakṣaṃ vyāvartayati; tat-kartṛtvam asya jīvasya parāt- paramātmana eva hetorbhavati, kutaḥ śruteḥ "antaḥ-praviṣṭaḥ śāstā janānāṃ sarvātmā, ya ātmani niṣṭhannātmano’ntaro yamayati yamātmā na veda yasyātmā śarīraṃ ya ātmānamantaro yamayati sa ta ātmā’ntaryāmyamṛta" iti | smṛtirapi "sarvasya cāhaṃ hṛdi sanniviṣṭo mattaḥ smṛtirjñānamapohanaṃ ca" "īśvarassarvabhūtānāṃ hṛddeśe’rjuna! tiṣṭhati | bhrāmayansarvabhūtāni yantrārūḍhāni māyayā" iti || 40 ||

2.3.41

nanvevaṃ vidhiniṣedhaśāstrānarthakyaṃ prasajyetetyuktaṃ, tatrāha -

2.3.41

kṛtaprayatnāpekṣastu vihitapratiṣiddhā vaiyarthyādibhyaḥ || 41 ||

2.3.41

 

sarvāsu kriyāsu puruṣeṇa kṛtaṃ prayatnamudyogamapekṣyāntaryāmī paramātmā tadanumatidānena pravartayati; paramātmā-

2.3.41

 

numatimantareṇāsya pravṛttirnopapadyate-ityarthaḥ | kuta etat? vihitapratiṣiddhāvaiyarthyādibhyaḥ, ādiśabdenānu-grahanigrahādayo gṛhyante | yathā dvayoḥ sādhāraṇe dhane parasvatvāpādanamanyatarānumatimantareṇa nopapadyate, athā-’pītarānumitiḥ svenaiva kṛteti tatphalaṃ tasyaiva bhavati; pāpakarmmasu nivartanaśaktasyāpyanumantṛtvaṃ na nirdayatva-māvahatīti sāṅkhayasamavanirūpaṇe pratipāditam | nanvevam "eṣa hyeva sādhu kammar kārayati taṃ yamebhyā lokebhya unninīṣati eṣa evāsādhu kamar kārayati taṃ yamadho ninīṣati" ityunninīṣayā’dhoninīṣayā ca svayameva sādhvasādhunī karmaṇī kārayatyetannopapadyate | ucyate-etanna sarvasādhāraṇaṃ, yastvatimātraparama-puruṣānukūlye vyavasthitaḥ pravarttate, tamanugṛhṇan bhagavānsvayameva svaprāptyupāyeṣvatikalyāṇeṣu karmasveva ruciṃ janayati, yaścātimātraprātikūlye vyavasthitaḥ pravarttate; taṃ nigṛhṇansvaprāptivirodhiṣvadhogatisādhaneṣu karmasu ruciṃ janayati | yathoktaṃ bhagavatā svayameva "ahaṃ sarvasya prabhavo mattaḥ sarvaṃ pravarttate | iti matvā bhajante māṃ budhā bhāvasamanvitāḥ" ityārabhya "teṣāṃ satatayuktānāṃ bhajatāṃ pratītipūrvakam | dadāmi buddhiyogantaṃ yena māmupayānti te ||

2.3.41

 

teṣāmevānukampārthamahamajñānajaṃ tamaḥ | nāśayāmyātma bhāvastho jñānadīpena bhāsvatā" iti; tathā "asatyamapra-tiṣṭhaṃ te jagadārahunīśvaram" ityādi, "māmātmaparadeheṣu pradviṣanto’bhyasūyakāḥ" ityantamukatvā "tānahaṃ dviṣataḥ krūrānsaṃsāreṣu narādhamān | kṣipāmyajastramaśubhānāsurīṣveva yoniṣu" ityuktam || 41 || | iti parāyattādhikaraṇam |

2.3.42

aśo nānāvyapadeśādanyathā cāpi dāśakitavāditvamadhīyata eke || 42 ||

2.3.42

 

jīvasya kartṛtvaṃ paramapuruṣāyattamityuktam; idānīṃ kimayaṃ jīvaḥ parasmādatyantabhinnaḥ? uta parameva brahma bhrāntam? uta brahmaivopādhyavacchinnama? atha brahmāṃśa? iti saṃśayyate | śrutivipratipatteḥ saṃśayaḥ | nanu "tadananyatvamārambhaṇaśabdādibhyaḥ" "adhikaṃ tu bhedanirddeśā"dityatraivāyamartho nirṇītaḥ | satyam, sa eva nānātvaikatvaśrutivipratipattyā’’kṣipya jīvasya brahmāṃśatvopapādanena viśeṣatā nirṇīyate | yāvaddhi jīvasya brahmāṃśatvaṃ na nirṇītaṃ, tāvajjīvasya brahmaṇo’nanyatvaṃ brahmaṇastasmādadhikatvaṃ ca na pratitiṣṭhati | kiṃ tāvatprāptam? atyantabhinna iti; kutaḥ, "jñājñau dvāvajāvīśanīśā"vityādinā bhedanirddeśāt | jñājñayorabheda śrutayastu "agninā siñce"ditivadviruddhārthapratipādanādaupacārikyaḥ | brahmarṇo’śo jīvasya brahmaikadeśatve tadgatā doṣā brahmaṇi bhaveyuḥ | na ca brahmakhaṇḍo jīva ityaśatvopapattiḥ, khaṇḍanānarhatvadvrahmaṇa|, prāguktadoṣaprasaṅgācca | tasmādatyantabhinnasya ca tadaṃśatvaṃ durupapādam, yadvā bhrāntaṃ brahmaiva jīvaḥ, kutaḥ "tattvamasi, ayamātmā brahma"-

2.3.42

 

ityādibrahmātmabhāvopadeśāt | nānātvavādinyastu pratyakṣādisiddārthānuvāditvādananyathāsiddhādvaitopadeśapa- rābhiḥ śrutibhiḥ pratyakṣādaya ivāvidyāntargatāḥ khyāṣyante | athavā brahmaivānādyupādhyavacchinnaṃ jīvaḥ | kutaḥ, tata eva brahmātma bhāvopadeśāt | na cāyamupādhirbhrāntiparikalpita iti vaktuṃ śakyam, bandhamokṣādivyavasthā

nupapatteriti | evaṃ prāpte’bhidhīyate brahmāṃśa iti kutaḥ? nānāvyapadeśāt, anyathā ca-ekatvena vyapadeśāt | ubhayathā hi vyapadeśo dṛśyate | nānātvavyapadeśastāvatstraṣṭṭatvasṛjyatvaniyantṛtvaniyāmyatvasarvajñatvājñatva-svādhīnatvaparādhīnatvaśuddhatvāśuddhatvakalyāṇaguṇākaratvatadviparītatvapatitvaśeṣatvādibhirdṛśyate | anyathā cābhedena vyapadeśo’pi "tattvamasi, ayamātmā brahma"ityādibhirdṛśyate | api dāśakitavāditvamadhīyata eke "brahmadāśābrahmadāsā brahmeme kitavāḥ" ityāthavarṇikā brahmaṇo dāśakitavāditvamapyadhīyate | tataśca sarvajī-vavyāpitvenābhedo vyapadiśyata ityarthaḥ | evamubhayavyapadeśamukhyatvasiddhaye jīvo’yaṃ brarhme’śa ityabhyupaganta- vyaḥ | na ca bhedavyapadeśānāṃ pratyakṣādiprasiddhārthatvenānyathāsiddhatvaṃ, brahmasṛjyatvatanniyāmyatvataccharīratva-tacchepatvatadādhāratvatatpālyatvatatsaṃhāryyatvatadupāsakatvatatprasādalabhyadharmārthakāmamokṣarūpapuruṣārthabhākatvādayaḥ tatkṛtaśca jīvabrahmabaṇorbhedaḥ pratyakṣādyagocaratvonānyathāsiddhaḥ, ato na jagatsṛṣṭayādivādinīnāṃ pramā-ṇāntarasiddhabhedānuvādena mithyārthopadeśaparatvam | na cākhaṇḍaikarasacinmātrasvarūpeṇa brahmaṇā’’tmano’ta-dbhāvānundhānaṃ, bahubhavanasaṅkalpapūrvakaviyadādisṛṣṭiṃ, jīvabhāvena tatpraveśaṃ, vicitranāmarūpavyākaraṇaṃ, tatkṛ-tānantaviṣayānubhavanimittasukhaduḥkhabhāgitvaṃ, bhoktṛtvena tatra sthitvā tanniyamanenāntaryāmitvaṃ, jīvabhūta- sya svasya kāraṇabrahmātma bhāvānusandhānaṃ, saṃsāramokṣaṃ, tadupadeśaśāstraṃ ca kurvāṇena bhramitavyamityupadiśyate, tathā sati unmattapralapitatvāpātāt || upādhyavacchinnaṃ brahma jīva ityapi na sādhīyaḥ, pūrvanirdiṣṭaniyāmya-

2.3.42

 

tvādivyapadeśavādhādeva | na hi devadattāderekasyaiva gṛhādyupādhibhedānniyantṛniyāmyabhāvādisiddhiḥ | ata ubha-yavyapadeśopapattaye jīvo’yaṃ brahmarṇo’śa ityubhyupetyam || 42 ||

2.3.43

mantravarṇāt || 43 ||

2.3.43

 

"pādo’sya viśvābhūtāni tripādasyāmṛtaṃ divi" iti mantravarṇācca brahmāṃśo jīvaḥ | aṃśavācī hi pādaśabdaḥ | "viśvābhūtāni" iti jīvānāṃ bahutvādvahuvacanaṃ mantre, sūtre’pyaṃśa ityekavacanaṃ jātyabhiprāyam | "nātmā śrute"-rityatrāpyekavacanaṃ jātyabhiprāyam "nityānāṃ cetanaścetanānāmeko bahūnāṃ yo vidadhāti kāmān" ityādiśruti- bhya īśvarādbhedasyātmanāṃ bahutvanityatvayoścābhidhīyamānatvāt | evaṃ nityānāmātmanāṃ bahutve prāmāṇike sati jñānasvarūpatvena sarveṣābhekarūpatve’pi bhedakākāra ātmayāthātmyavedanakṣamairavagamyeta | "asantateścāvyatikara" ityanantarameva ca ātmabahutvaṃ vakṣyati || 43 ||

2.3.44

api smaryate || 44 ||

2.3.44

 

mamaivāṃśo jīvaloke jīvabhūtaḥ sanātana" iti jīvasya puruṣottamāṭhātvaṃ smarthyate, ataścāyamaṃśaḥ || 44 ||

2.3.45

 

aṃśatve’pi jīvasya brahmaikadeśatvena jīvagatā doṣā brahmaṇa evetyāśaṅkayāha -

2.3.45

prakāśādivattu naivaṃ paraḥ || 45 ||

2.3.45

 

tu śabdaścodyaṃ vyāvartayati; prakāśādivajjīvaḥ paramātmarno’śaḥ, yathā’gnyādityāderbhāsvato bhorūpaḥ prakārśo- ’śo bhavati, yatā gavāśvaśuklakṛṣṇādīnāṃ gotvādiviśiṣṭanāṃ vastūnāṃ gotvādīni viśeṣaṇānyaṃśāḥ, yathā vā dehino devamanuṣyāderderho’śaḥ, tadvat | ekavastvekadeśatvaṃ hyaṃśatvam, viśiṣṭasyaikasya vastuno viśeṣaṇamaṃśa eva | tathā ca vivecakāḥ viśiṣṭe vastuni viśeṣaṇāṃśo’yaṃ viśeṣyāṃśo’yamiti vyapadiśanti | viśeṣaṇaviśeṣyayoraṃśāṃśitve’pi svabhāvavailakṣaṇyaṃ dṛśyate | evaṃ jīvaparayorviśeṣaṇaviśeṣyayoraṃśāśitvaṃ svabhāvabhedaścopapadyate | tadidamucyate-naivaṃ para iti, yathābhūto jīvaḥ, tathā bhūto na paraḥ | yathaiva hi prabhāyāḥ prabhāvānanyathābhūtaḥ, tathā prabhāsthānīyāt svāṃśājjīvādaṃśī paro’pyarthāntarabhūta ityarthaḥ | evaṃ jīvaparayo-rviśeṣaṇaviśeṣyatvakṛtaṃ svabhāvavailakṣaṇyāmāśritya bhedanirddeśāḥ pravartante | abhedanirddeśāstu pṛthaksiddhayanarha-viśeṣaṇānāṃ viśe-

2.3.45

 

ṣyaparyantatvamāśritya mukhyatve nopapadyante | "tattvamasi, ayamātmā brahma" ityādiṣu, tacchabdabrahmaśabdavat tvamayamātmeti śabdā api-jīvaśarīkabrahmavācakatvenaikārthābhidhāyitvāt-ityayamarthaḥ prāgeva prapañcitaḥ || 45 ||

2.3.46

smaranti ca || 46 ||

2.3.46

 

evaṃ prabhāprabhāvadrūpeṇa śaktiśaktimadrūpeṇa śarīrātmabhāvena cāṃśāṃśibhāvaṃ jagadvrahmaṇoḥ parāśarādayaḥ smaranti-"ekadeśasthitasyāgnejyotsnā vistāriṇī yathā | parasya brahmaṇaḥ śaktistathedamakhilaṃ jagat || yatkiñcitsṛ-jyate yena sattvajātena vai dvija! | tasya sṛjyasya sambhūtau tatsarvaṃ vai harestanuḥ" ityādinā | cakārācchu tayo- ’pi-"yasyātmā śarīram" ityādinrā’’tmaśarīrabhāvenāṃśāṃśitvaṃ vadantītyucyate || 46 ||

2.3.47

evaṃ brahmaṇoṃ’śatve brahmapravatrtyatve jñatve ca sarveṣāṃ samāne keṣāñcidvedādhyayanatadarthānuṣṭhānādyanujñā, keṣāñci-ttatparihāraḥ, keṣāñciddarśanasparśanādyanujñā, keṣāñcittatparihāraśca, śāstreṣu kathamupapadyata ityāśaṅkayāha -

2.3.47

anujñāparihārau dehāsambandhājjyotirādivat || 47 ||

2.3.47

 

sarveṣāṃ brahmāṃśatvajñatvādinaikarūpatve satyapi brāhmaṇakṣatriyavaiśyaśūdrādirūpaśucyuśucidehasambandha-nibandhanāvanujñāparihārāvupapadyate; jyotirādivat-yathā’gnegnittvenaikarūpatve’pi śrotriyāgārādagni-rāhrayate, śmaśānādestu parihriyate, yathā cānnādi śrotriyāderanujñāyate; abhiśastādestu parihriyate || 47 ||

2.3.48

asantateścāvyatikaraḥ || 48 ||

2.3.48

 

brahmāṃśatvādinaikarūtve satyapi jīvānāmanyonyabhedādaṇutvena pratiśarīraṃ bhinnatvācca bhogavyatikaro’pi na sambhavati | bhrāntabrahmajīvavāde copahitabrahmajīvavāde ca jīvaparayorjīvānāṃ ca bhogavyatikarādayaḥ sarve doṣā-ssantītyabhiprāyeṇa svapakṣe bhogavyatikarābhāva uktaḥ || 48 ||

2.3.49

nanu bhrāntajīvavāde’pyavidyākṛtopādhibhedādbhogavyavasthādaya upapadyante; ata āha -

2.3.49

abhāsa eva ca || 49 ||

2.3.49

 

akhaṇḍaikarasaprakāśamātrasvarūpasya svarūpatirodhānapūrvakopādhibhedopapādanaheturābhāsaḥ eva, prakāśaikasva-rūpasya prakaśatirodhānaṃ prakāśanāśa eveti prāgevepapāditam | ābhāsā eveti vā pāṭhaḥ tathā sati hetava ābhā- sāḥ, cakārāt "pṛthagātmānaṃ preritāraṃ ca matvā, jñājñau dvau tayoranyaḥ pippalaṃ svādvatti" ityādiśrutivirodhaśca | avidyāparikalpitopādhibhede hi sarvopādhirupahitasvarūpasyaikatvābhyupagamādbhoga-vyatikarastadavastha eva || 49 ||

2.3.50

pāramārthikopādhyupahitabrahmajīvavāde upādhibhedahetubhṛtānādyadṛṣṭavaśādvayavasthā bhaviṣyatītyāśaṅkayāha -

2.3.50

adṛṣṭāniyamāt || 50 ||

2.3.50

 

upādhiparamparāhetubhūtasyādṛṣṭasyāpi brahmasvarūpāśrayatvena niyamahetvabhāvādavyavasthaiva, upādhibhiradṛṣṭaiśca sva-sambandhena brahmasvarūpacchedāsambhavāt || 50 ||

2.3.51

abhisandhyādiṣvapi caivam || 51 ||

2.3.51

 

adṛṣṭahetubhūtābhisandhyādiṣvapi uktādeva hetoraniyama eva || 51 ||

2.3.52

anantarasūtraśaṅkāmāha - pāramārthiketi | idamapyāśaṅkayāhetyapi śabdārthaḥ- adṛṣṭā-

2.3.52

pradeśabhedāditi cennāntarbhāvāt || 52 ||

2.3.52

 

yadyapyekameva brahmasvarūpam, tacchedānarhaṃ nānāvidhopādhibhiḥ sambadhyate; tathā’pyupādhisambandhibrahmapradeśa-bhedādupapadyata eva bhogavyavastheti cet-tanna, upādhīnāṃ tatra tatra gamanātsarvapradeśānāṃ sarvopādhyantarbhāvā-dvayatika|rastadavastha eva | pradeśabhedena sambandhe’pi sarvasya brahmapradeśatvāttattatpradeśasambandhi duḥkhaṃ brahmaṇa eva syāt | pūrvatra "nityopalabdhyanupalabdhiprasaṅgo’nyataraniyamo vā’nyathā" "upalabdhivadaniyama" ityābhyāṃ sūtrābhyāṃ vedābāhyānāṃ sarvagatajīvavādināṃ doṣa uktaḥ; atra tu "ābhāsa eva ca" ityādibhiḥ sūtrairvedāvalambināmātmaikatvavādināṃ doṣa ucyate || 52 || || ityaṃśādhikaraṇam || 7 ||

iti śrībhagavadrāmānujaviracite śārīrakamīmāṃsābhāṣye

prathamasyādhyasya tṛtīyaḥ pādaḥ ||||



2.4.1

tathā prāṇāḥ || 1 ||

2.4.1

 

brahmavyatiriktasya viyadādeḥ kṛtsnasya kāryyatvenotpattāvuktāyāṃ jīvasya kāryyatve’pi svarūpānyathābhāva-lakṣaṇotpattirapoditā, tatprasaṅkena jīsvarūpaṃ viśoditam; samprati jīvopakaraṇānāmindriyāṇāṃ prāṇasya cotpattyādiprakāro viśodhyate | tatra kimidriyāṇāṃ kāryyatvaṃ jīvavat? uta viyadādivaditi cintyate | kiṃ yuktaṃ? jīvavadevetyāha pūrvapakṣī-tathā prāṇāḥ- iti | prāṇāḥ- indriyāṇi | yathā jīvo notpadyate, tathendriyā-ṇyapi notpadyante | kutaḥ? śruteḥ | yathā jīvasyānutpattiḥ śruteravamyate, tathā prāṇānāmapyanupattiḥ śruterevāvagamyate | tathā prāṇā iti pramāṇamapyatidiśyate || kā punaratra śrutiḥ " asadvā idamagra āsīt tadāhuḥ kiṃ tadāsīditi ṛṣayo vāvate agre sadāsīt tadāhuḥ ke te ṛṣaya iti prāṇā vāva ṛṣayaḥ" iti jagadutpatteḥ prāgindriyāṇāṃ sadbhāvaḥ śrūyate | prāṇaśabde bahuvacanādindriyāṇyeveti niścīyate | na ceyaṃ śrutiḥ "vāyuścāntarikṣaṃ caitadamṛtam" "saiṣā’nastamitā devatā yadvāyu" itivaccirakālāvasthāyitvena pariṇetuṃ śakyā, "asadvā idamagra āsīt" iti kṛtsranaprapañcapralayavelāyāmapyavastitvaśravaṇāt | utpattivādinyastu jīvotpattivādinya iva netavyā iti || evaṃ prāpte’bhidhīyate-viyadādivadeva prāṇāścotpadyante; kutaḥ? "sadeva somyedamagra

2.4.1

 

āsīt" "ātmā vā idameka evāgra āsīt" ityādiṣu prāksṛṣṭerekatvāvadhāraṇāt "etasmājjāyate prāṇo manaḥ sarvendriyāṇi ca" iti indriyāṇāmutpattiśravaṇācca, prāgavastānāsambhavāt | na cātmotpattivādavadi-ndriyotpattivādāḥ pariṇetuṃ śakyāḥ, ātmavadutpattipratiṣedhanutīnāṃ nityatvaśrutīnāṃ cā’darśanāt, "asadvā idamagra āsīt" ityādivākye’pi prāṇaśabdena paramātpaiva nirddiśyate "sarvāṇi ha vā imāni bhūtāni prāṇame-vābhisaṃviśanti prāṇamabhyujjihate" iti prāṇaśabdasya paramātmanyapi prasiddheḥ | "prāṇā vāva ṛṣayaḥ" iti ṛṣi-śabdaśca sarvajñe tasminneva yujyate, na tvacetaneṣvindriyeṣu || 1 ||

2.4.2

ṛṣayaḥ prāṇā iti ca bahuvacanaśrutiḥ kathamupapadyata iti cettatrāha -

2.4.2

gauṇyasambhavāttatprāk śruteśca || 2 ||

2.4.2

 

bahuvacanaśrutirgauṇī, bahvarthāsambhavāt; tasyaiva paramātmanaḥ sṛṣṭeḥ prāgavasthānaśrutereva || 2 ||

2.4.3

tatpūrvakatvadvācaḥ || 3 ||

2.4.3

 

itaśca prāṇaśabdaḥ paramātmavacanaḥ; vācaḥ- paramātmavyatiriktaviṣayasya nāmadheyasya vāgviṣayasūtaviyadādi-sṛṣṭipūrvakatvāt | "taddhedaṃ tarhyavyākṛtamāsīttannāmarūpābhyāṃ vyākriyata" iti nāmarūpabhājāmabhāvāt tadānīṃ vāgādīndriyakāryyābhāvācca tāni na santītyarthaḥ || 3 || || iti prāṇotpattyadhikaraṇam ||

2.4.4

saptagatorviśeṣitatvācca || 4 ||

2.4.4

 

tānīdriyāṇi kiṃ saptaiva syuḥ, athavaikādaśeti cintyate | śrutivipratipatteḥ saṃśayaḥ | kiṃ prāptam, sapteti | kutaḥ?

gaterviśeṣitatvācca | gatistāvajjāyamānena bhriyamāṇena ca jīvena saha lokeṣu sañcaraṇarūpā saptānāmeva śrūyate "sapta ime lākā yeṣu caranti prāṇā guhāśayā nihitā sapta sapta" iti | vīṣsā puruṣabhedābhiprāyā | viśeṣitāśca te gatimantaḥ prāṇāḥ svarūpataḥ "yadā pañcāvatiṣṭhante jñānāni manasā saha | buddhiśca na viceṣṭeta tāmāhuḥ paramāṃ gatim" iti | śarīrāntassañcaraṇaṃ vihāya mokṣārthagamanaṃ paramā gatiḥ | evaṃ jīvena saha janmamaraṇayoḥ saptānāmeva gatiśravaṇāt, yogadaśāyāṃ jñānānīti viśeṣitatvācca jīvasya kara- ṇāni śrotratvakcakṣurjihvāghrāṇabuddhimanāṃsi saptaiveti gamyate | yāni tvitarāṇi viṣayāṇāṃ grāhakatvena "aṣṭau grahāḥ" "sapta vai śīrṣaṇyāḥ prāṇā dvāvavāñcau" ityādiṣu catudarśaparyyantāni prāṇapratipādakavākyeṣu vāk-ṣāṇipādapāyūpasthāhaṅkāracittākhyānīndriyāṇi pratīyante, teṣāṃ jīvena saha gatiśravaṇābhāvā-jjīvasyālpā-

2.4.4

 

lpopakārakatvamātreṇaupacārikaḥ prāṇavyapadeśaḥ || 4 ||

2.4.5

iti prāpte pracakṣmahe -

2.4.5

tahastādayastu sthite’to naivam || 5 ||

2.4.5

 

na saptaivendriyāṇi, api tvekādaśa, hastādīnāmapi śarīre sthite jīve tasya bhāgopakaraṇatvātkāryyabhevadācca | dṛśyate hi śrotrādīnāmiva hastādīnāmapi kāryyabheda ādānādiḥ; atastrepi santyeva | ato naivam-ato hastādayo na santītyevaṃ na mantavyamityarthaḥ | adhyavasāyābhimānacintāvṛttibhedānmana eva buddhayahaṅkāracitta-śabdairvyapadiśyata ityekādaśendriyāṇi | ataḥ "daśeme puruṣe prāṇā ātmaikādaśa" ityātmaśabdena mano’bhidhīyate | "indriyāṇi daśaikaṃ ca pañca cendriyagocarāḥ" "taijasānīndriyāṇyāhurdevā vaikārikā daśa | ekādaśaṃ manaścātra"-tyādiśrutismṛtisiddhendriyasaṅkhyā sthitā | adhikasaṅkhayāvādā manovṛttibhedābhi-prāyāḥ; nyūnavyapadeśāstu tatra tatra vivakṣitagamanādikāyarviśeṣaprayuktāḥ || 5 || || saptagatyadhikaraṇaṃ samāptam ||

2.4.6

aṇavaśca || 6 ||

2.4.6

 

"" ta ete sarva eva samāḥ sarve’nantāḥ" ityānantyaśravaṇādvibhutvaṃ prāṇānām-iti prāpte’bhidhīyate-prāṇama-nūtkrāmantaṃ sarve prāṇā anūtkrāmanti" ityutakrāntyād#iśravaṇātparimitatve sidde satyutkrāntyādiṣu pārśvasthairanupalabhyamānatvādaṇavaśca prāṇāḥ | ānantyaśrutistu "atha yo haitānanantānupāste" ityupāsana-śravaṇād udāsyaprāṇaviśeṣaṇa bhūtakāryyabāhulyābhiprāyā || 6 ||

2.4.7

śreṣṭhaśca || 7 ||

2.4.7

 

prāṇasamvāde śarīrasthitihetutvena śreṣṭhatayā nirṇīto mukhyaprāṇaḥ "ānīdavātaṃ svadhayā tadeka" miti mahāpra-layasamaye svakāryya bhūtaprāṇanasadbhāvanavaṇāt "etasmājjāyata" iti janmaśravaṇasya jīvajanmanavaṇavadupa-patternotpadyate ityāśaṅkaya prāksṛṣṭerekatvāvadhāraṇādivirodhāt "etasmājjāyate prāṇaḥ" iti pṛthivyāditulyo-tpattiśravaṇādutpattiniṣedhābhāvācca, jāyatā eva śreṣṭhaśca prāṇa ityucyate | "ānīdāvāta"miti tu na jaivaṃśreṣṭhaṃ prāṇama-

2.4.7

 

bhipretyocyate, api tu parasya brahmaṇa ekasyaiva vidyamānatvamucyate "avāta"miti tatraiva śravāṇāt | pūrvaṇaiva tulyanyāyatve’pi pṛthagyogakaraṇamuttaracintārtham || 7 || prāṇāṇutvādhikaraṇaṃ samāptam || 3 ||

2.4.8

na vāyukriye pṛthagupadeśāt || 8 ||

2.4.8

 

so’yaṃ śreṣṭhaḥ prāṇaḥ kiṃ mahābhūtadvitīyavāyumātraṃ tasya vā spandarūpā kriyā, athavā vāyureva kañcana viśeṣamāpannaḥ- iti viśaye vāyureveti prāptaṃ "yaḥ prāṇaḥ sa vāyu"riti vyapadeśāt | yadvā vāyumātre prāṇatvaprasiddhayabhāvāduchvāsaniśśvāsādivāyukriyāyāṃ prāṇaśabdaprasiddheśva tatkriyaiva-iti prāpte vāyumā-tram, na ca tatkriyā ityucyate; kutaḥ pṛthagupadeśāt "etasmājjāyate prāṇo manaḥ sarvendriyāṇi ca | svaṃ vāyu"-riti tata eva pṛthagupadeśādvāyukriyā’pi na bhavati prāṇaḥ, na hi tejaḥprabhṛtīnāṃ kriyā taiḥ saha pṛthagdravyatayo-padiśyate "yaḥ prāṇasya vāyu"riti tu vāyurevāvasthāntaramāpannaḥ prāṇaḥ; na tejaḥprabhṛtivattattvāntaramiti jñāpanā-rtham | uchvāsaniśśvāsādāvapi prāṇaḥ spandata iti kriyāvatita dravya eva prāṇaśabdaprasiddhiḥ; na kriyāmātre || 8 ||

2.4.9

 

kimayaṃ prāṇo vāyorvikāraḥsannagnivadbhūtāntaram? netyāha -

2.4.9

cakṣurādivattu tatsahaśiṣṭayādibhyaḥ || 9 ||

2.4.9

 

nāyaṃ bhūtaviśeṣaḥ api tu cakṣurādivajjīvopakaraṇaviśeṣaḥ | taccopakaraṇatvamupakaraṇaviśeṣabhūtaindriyaiḥ saha śiṣṭa-#​yādibhyā’vagamyate | cakṣurādibhissahāyaṃ prāṇaḥ śiṣyate prāṇasamvādādiṣu | tatsaṃjātīyatve hi taissaha śāsanaṃ yujyate | prāṇaśabdaparigṛhīteṣu karaṇeṣvasya viśiṣyābhidānamādiśabdena gṛhyate, "atha ha vā ya evāyaṃ mukhyaḥ prāṇaḥ" "yo’yaṃ madhyamaḥ prāṇaḥ" ityādiṣu viśiṣyābhidhānāt || 9 ||

2.4.10

cakṣurādivadasyāpi karaṇatve tadvadasyāpi jīvaṃ pratyupakāraviśeṣarūpakriyayā bhavitavyam, saṃ tu na dṛśyate, ato nāyaṃ cakṣurādivadbhavitumarhatīti cet, tatrāha-

2.4.10

akaraṇatvācca na doṣastathā hi darśayati || 10 ||

2.4.10

 

akaraṇatvāt-karaṇaṃ kriyā, akriyatvāt asya prāṇasya jīvaṃ pratyupakāraviśeṣarūpakriyārahitatvācca yo doṣa udbhāvyate, sa nāsti; yata upakāraviśeṣarūpāṃ śarīrendrrayadhāraṇādirūpaṃ kriyāṃ darśayati śrutiḥ "yasminnutkrā- nte idaṃ śarīraṃ pāpiṣṭhataramiva dṛśyate sa eva śreṣṭhaḥ" ityuktvā vāgādyutkramaṇe’pi śīrasyendriyāṇāṃ ca sthitiṃ darśayitvā prāṇotkramaṇe śarīrendriyaśaithilyābhidhānāt | ataḥ prāṇāpānavyānodānasamānākāreṇa pañcadhā-’vasthito’yaṃ prāṇaḥ śarīrendiyadhāraṇādinā jīvasyopakarotīti cakṣurādivatkaraṇatvam || 10 ||

2.4.11

 

nanvevaṃ nāmabhedāt kāryyabhedācca prāṇāpānādayaḥ tattvāntarāṇi syustatrāha -

2.4.11

pañcavṛttirmanovad vyapadiśyate || 11 ||

2.4.11

 

yathā kāmādivṛttibhede tatkāryyabhede’pi na kāmādikaṃ manasastattvāntaraṃ "kāmassaṅkalpo vicikitsaṃśraddhā’śraddhā-dhṛtiradhṛtihrarvarbhīrityetatsarvaṃ mana eva" iti vacanāt | evaṃ prāṇo’pāno vyāna udānassamāna ityetatsarvaṃ prāṇa eva" iti vacanādapānādayo’pi prāṇasyaiva vṛttiviśeṣāḥ, na tattvāntaramityavagamyate || 11 ||

|| vāyukriyādhikaraṇaṃ samāptam ||4 ||

2.4.12

aṇuśca || 12 ||

2.4.12

 

aṇuścāyaṃ pūrvavadutkrāntyādiśravaṇāt "tamutkrāmantaṃ prāṇo’nūtkrāmati" ityādiṣu | adhikāśaṅkā tu "sama ebhistribhirlokaiḥ samo’nena sarveṇa" "prāṇe sarvaṃ pratiṣṭhitaṃ" "sarvaṃ hīdaṃ prāṇenāvṛtam"

2.4.12

 

aṇuśca kimaṃha pāṇaḥ sarvagataḥ? ūtāṇuḥ?, kiṃ "sama ebhirlokai" rityānantyavyapadeśo vibhutvaṃ gayamati, neti utkrā-ntiśravaṇamānantyasya gauṇatāmavagamayati neti yadā nāvagamayati-tadānantyavyapadeśasya vibhutvagamakatvātsarvagataḥ, yadā gauṇatvaṃ gamayati-tadā’#​ranantyoktergauṇatvādaṇuriti, "sama ebhintribhi"rityādivākyāni naikatra kramapaṭhitāni "śreṣṭhaśce"ti sūtre śrutyā pūrvapakṣotyāne’pi parihāraḥ pūrvādhikaraṇena tulyaḥ, ekatvāvadāraṇādibhirutpavimattatve siddhe

2.4.12

 

ityādiśravaṇāt mahāparimāṇa iti || parihārastu-utkrānatyādiśravaṇātāparicchinnatve niścite sarvasya prāṇijātasya prāṇāyattasthititvena vaibhavavādopapattiḥ- iti || 12 || || śreṣṭhāṇutvādhikaraṇaṃ samāptam || 5 ||

2.4.13

jyotirādyadhiṣṭhānaṃ tu tadāmananātprāṇavatā śabdāt || 13 ||

2.4.13

 

saśreṣṭhānāṃ prāṇānāṃ brahmaṇānāṃ brahmaṇa utpattiriyattā parimāṇaṃ coktam, teṣāṃ prāṇā nāmagnyādidevatā-dhiṣṭhitatvaṃ ca pūrvameva "abhimānivyapadeśastu viśeṣānugatibhyā"mityanena sūtreṇa prasaṅgādupapāditam jīvasya ca svabhogasādhanānāmeṣāmadhiṣṭhātṛtvaṃ lokasiddham, "evamevaiṣa etān prāṇān gṛhītvā sveśarīre yathā kāmaṃ parivarttate" ityādinutisiddhaṃ ca | tadidaṃ jīvasyāgnyādidevatānāṃ ca prāṇaviṣayamadhiṣṭhānaṃ kiṃ svāyattam? uta paramātmāyattamiti viśaye nairapekṣyātsvāyattam || iti prāpta ucyate-jyotirādyadhiṣṭhānamiti | prāṇavatā jīvena saha jyotirādīnāmagnyādidevatānāṃ prāṇaviṣayamadhiṣṭhānam, tadāmananāt-tasya parātmana āmananādbhavati | āmananam-ābhimukhyena mananam, paramātmanaḥ saṅkalpādeva bhavatītyarthaḥ | kuta etat? śabdā-t-indriyāṇāṃ sābhimānidevatānāṃ jīvātmanaśca svakāyryeṣu paramapuruṣamananāyattatvaśāstrāt | yathā’ntaryyāmi-brāhmaṇādiṣu "yo’gnau tiṣṭhannagnentaro yamagnirna veda yasyāgniḥ śarīraṃ yo’gnimantaro yamayati sa ta ātmā-ntayomyamṛtaḥ" "yo vāyau tiṣṭhan" "ya āditye tiṣṭhan" "ya ātmani tiṣṭhan" "yaścakṣuṣi tiṣṭhan" ityādi | yathā ca "bhīṣāsmādvātaḥ pavate bhīṣodeti sūryyaḥ | bhīṣā’smādagniścendraśca mṛtyurdhāvati pañcamaḥ" iti | tathā "etasya vā akṣarasya praśāsane gāgir sūryācandramasau vidhṛtau tiṣṭhataḥ" ityādi || 13 ||

2.4.14

tasya ca nityatvāt || 14 ||

2.4.14

 

sarveṣāṃ paramātmādhiṣṭhitatvasya nityatvāt, svarūpānubandhitvena niyatatvācca tatsaṅkalpādevaiṣāmadhiṣṭhātṛtva-mavarjanīyam | "tatsṛṣṭavā tadevānuprāviśat tadanupraviśya sacca tyaccābhavat" ityādināparamapuruṣasya niyantṛtvena sarvacidacidvastvanupraveśaḥ svarūpānubandhī śrūyate; smaryate ca "viṣṭabhyāhamidaṃ kṛtsnamekāṃśena sthito jagat" iti || 14 || || jyotirādyadhiṣāṃnādhikaraṇaṃ samāptam || 6 ||

2.4.15

ta indriyāṇi tadvayapadāśādanyatra śreṣṭhāt || 15 ||

2.4.15

 

kiṃ sarve prāṇaśabdanirdiṣṭā indriyāṇi, uta śreṣṭhaprāṇavyatiriktā eveti viśeye prāṇa-

2.4.15

 

śabdavācyatvātkaraṇatvācca sarva evendriyāṇi || iti prāpta ucyate- śreṣṭhavyatiriktā eva prāṇā idriyāṇi, kutaḥ

śreṣṭhādanyeṣveva prāṇeṣu tadvyapadeśāt | "indriyāṇi daśaikaṃ ca pañca cendriyagocarāḥ" ityādibhiścakṣurādiṣu#e samaneskeṣvevendriyaśabdo vyapadiśyate || 15 ||

2.4.16

bhedaśru#etervailakṣaṇyācca || 16 ||

2.4.16

 

"etasmājjāyate prāṇo manassarvendriyāṇi ca" ityādiṣvindriyebhyaḥ prāṇasya pṛthak śravaṇāt prāṇavyati-riktānāmevendriyatvamavagamyate | manasaḥ pṛthakśravaṇe’pi tasyānyatrendriyāntarbhāva uktaḥ "manaḥṣaṣṭhānīndriyā-ṇi" ityādau | vailakṣaṇyaṃ cakṣurādibhyaḥ śreṣṭhaprāṇasyopalabhyate, suṣuptau hi prāṇasya vṛttirupalabhyate, cakṣurādīnāṃ tu vṛttirnopalabhyate | kāryyaṃ ca cakṣurvāgādīnāṃ samanaskānāṃ jñānakarmasādhanatvam, prāṇasya tu śarīrendriyadhāraṇam, prāṇādhī-nadhāraṇatvāttvindriyeṣu prāṇaśabdavyapadeśaḥ, tathā ca śrutiḥ "ta etasyaiva sarverūpamabhavan tasmādeta etenākhyāya-nte" iti | rūpamabhavan śarīramabhavan tadadhīnapravṛttayo’bhavannityarthaḥ || 16 || || iti indriyādhikaraṇam ||

2.4.17

saṃjñāmūrtikalṛptistu trivṛtkurvata upadeśāt || 17 ||

2.4.17

 

bhūtendriyādīnāṃ samaṣṭisṛṣṭiḥ, jīvānāṃ kartṛtvaṃ ca parasmādvrahmaṇa ityuktaṃ purastāt | jīvānāṃ svendriyādhiṣṭhānaṃ ca parāyattamiti cānantaraṃ sthirīkaraṇāya smāritam | yā ttviyaṃ nāmarūpavyā-karaṇātmikā prapañcavyaṣṭisṛṣṭiḥ, sā kiṃ samaṣṭijīvarūpasya hiraṇyagarbhasyaiva karma? uta tejaḥprabhṛtiśarīrakasya parasyāvādisṛṣṭivaddhiraṇyagarbha-śarīrakasya parasya brahmaṇaḥ, itīdānīṃ cintyate | kiṃ yuktaṃ? samaṣṭijīvasyeti, kutaḥ "anena jīvenātmāna’nupaviśya nāmarūpe vyākaravāṇi" iti jīvakartṛkatvaśravaṇāt | na hi parā devatā svena

2.4.17

 

rūpeṇa nāmarūpe vyākaravāṇītyaikṣata, api tu svāṃśabhūtena jīvarūpeṇa "anena jīvenātmanā" iti vacanāt | nanvevaṃ cāreṇānupraviśya parabalaṃ saṅkalayādītivat vyākaravāṇītyuttamapuruṣaḥ kartṛsthakriyaśca praviśatirlākṣa- ṇikaḥ syāt | naivaṃ, tatra rājacārayoḥ svarūbhedāllākṣaṇikatvam iha tu jīvasyāpi svāṃśatvena svarūpatvāt tena rūpeṇa praveśo vyākaraṇaṃ cātmana eveti na lākṣaṇikatvaprasaṅgaḥ | na ca sahayogalakṣaṇeyaṃ tṛtīyā, kāraka-vibhaktau sambhavantyāmupapadavibhakteranyāyyatvāt | na ca karaṇe tṛtīyā brahmakartṛkayoḥ praveśavyākaraṇayorjīva- sya sādhakatamatvābhāvāt | na ca jīvasya kartṛtvaṃ praveśamātraṃ paryyavasyati, nāmarūpavyākaraṇantu brahmaṇa eveti śakyaṃ vaktum, kattvāpratyayena samānakartṛkatvapratīteḥ | jīvasya svāṃśatvena svarūpatve’pi parasvarūpavyāvṛ- ttyarthaḥ anena jīvena" iti parākatvena parāmarśaḥ | ato hiraṇyagarbhakartṛkeyaṃ nāmarūpavyākriyā | ata eva ca smṛtiṣu caturmukhakartṛkasṛṣṭiprakaraṇe nāmarūpavyākaraṇaṃ saṅkīrtyate "nāmarūpañca bhūtānāṃ kṛtyānāṃ ca prapañcanam | vedaśabdebhya evādau devādīnāṃ cakāra saḥ" ityādi || evaṃ prāpte’bhidhīyate-saṃjñāmūrtiklṛptistu-iti | tu śabdaḥ pakṣaṃ vyāvartayati; saṃjñāmūrtiklṛptiḥ- nāmarūpavyākaraṇam, tattrivṛtkurvataḥ parasyaiva brahmaṇaḥ, tasyaiva nāmarūpavyākaraṇopadeśāt | trivṛtkaraṇaṃ kurvata eva hi nāmarūpavyākaraṇamupadiśyate "seyaṃ devataikṣata hantā’hamimāstastro devatā anena jīvenātmanā’nupraviśya nāmarūpe vyākaravāṇi tāsāṃ trivṛtaṃ trivṛtamekaikāṃ karavāṇi" iti samānakartṛkatvapratīteḥ | trivṛtkaraṇaṃ caturmukhasyāṇḍāntarvartino na sambhavati, trivṛtkṛtaistejobannairhyaṇḍa-

2.4.17

 

mutpādyate, caturmukhasya cāṇḍe sambhavaḥ smaryyate "tasminnaṇḍe’bhavadvrahmā sarvalokapitāmahaḥ" iti | astri#ivṛtka-raṇaṃ ca parasyaiva brahmaṇaḥ, tatsamānakartṛkaṃ nāmarūpavyākaraṇañca tasyaiveti vijñāyate | kathaṃ tarhyanena jīveneti saṅgacchate; "ātmanā jīvena" iti sāmānādhikaraṇyāt jīvaśarīraṃ paraṃ brahmaiva jīśabdenābhidhīyate, yathā "tatteja aikṣata" "tadapo’sṛjata" "tā āpa aikṣanta" "tā annamasṛjanta" iti tejaḥprabhṛtiśarīrakaṃ parameva brahmābhidhīyate | ato jīvasamaṣṭibhūtahiraṇyagarbhaśarīrakasya parasyaiva brahmaṇaḥ karma nāmarūpavyākaraṇam | evaṃ ca "praviśya nāmarūpe vyākaravāṇi" iti praviśatiruttamapuruṣaścākliṣṭau mukhyārthāveva bhavataḥ | praveśavyākaraṇayoḥ samānakartṛkatvamapyupapadyate | caturmukhaśarīrakasya parasyaiva brahmaṇaḥ karma devādivicitrasṛṣṭiriti caturmu-khakartṛkasṛṣṭiprakaraṇe nāmarūpavyākriyopadeśaścopapadyate | ataḥ "seyaṃ devatā" ityādivākyasyāyamarthaḥ- imāstejovannarūpāstistro devatāḥ anena jīvena jīsamaṣṭiviśiṣṭenātmanā ’nupraviśya nāmarūpe vyākaravāṇi-devādivicitrasṛṣṭitannāmadheyāni ca karavāṇi tadarthamanyonyasaṃsargamaprāptānāmeṣāṃ tejovannānāṃ viśeṣasṛṣṭaya-samarthānāṃ tatsāmarthyāyaikaikāṃ trivṛtaṃ karavāṇīti, ataḥ parasyaiva brahmaṇaḥ karmedaṃ nāmarūpavyākaraṇam || 17 ||

atha syāt nāmarūpavyākaraṇasya trivṛtkaraṇenaikakartṛkatvātparamātmakartṛkatvamiti na śakyate vaktuṃ, trivṛ-

2.4.17

 

tkaraṇasyāpi jīvakartṛkatvasambhavāt | aṇḍasṛṣṭavṛttarakālaṃ hi caturmukhasaaṣṭajīveṣu trivṛtkaraṇaprakāra upa-diśyate- "yathā tu khalu somyemāstistro devatāḥ puruṣaṃ prāpya trivṛt trivṛdekaikā bhavati tanme vijānīhīti" "annamaśitaṃ tredhā vidhīyate tasya yaḥ sthaviṣṭho bhāgastatpurīṣaṃ bhavati yo madhyamastanmāsaṃ yo’ṇiṣṭhastanmanaḥ" ityādinā | tathā pūrvasminnapi vākye "yadagnerohitaṃ rūpaṃ tejasastadrūpaṃ yacchuklaṃ tadapāṃ yat kṛṣṇaṃ tadannasyara" ityādinā caturmukhasṛṣṭāgnyādityacarndavidyutsu trivṛtkaraṇaṃ śrūyate "seyaṃ devatemāstistro devatā anena jīve-nātmanā’nupraviśya nāmarūpe vyākarot tāsāṃ trivṛtaṃ trivṛtamekaikāmakarot" iti ||

2.4.18

tatrāha -

2.4.18

māṃsādibhaumaṃ yathāśabdamitarayośca || 18 ||

2.4.18

 

yaduktamaṇḍasṛṣṭayuttarakālaṃ caturmukhasṛṣṭadevatādiviṣayo’yaṃ "tāsāṃ trivṛtaṃ trivṛtamekaikāmakaro"diti trivṛtka-raṇopadeśa iti, tannopapadyate "annamaśitaṃ tredāvidhīyate" ityatra māṃśamanasoḥ purīṣādaṇutvenāṇīyastvena ca vyapadiṣṭayoḥ kāraṇānuvidāyitvenā’#​ra’pyataijasatvaprasaṅgāt, "āpaḥ pītāḥ" ityatrāpi mūtraprāṇayoḥ sthaviṣṭhā-ṇīyasoḥ pārthivatvataijasatvaprasaṅgācca | na caivamiṣyate; māṃsāderhi bhaumatvamiṣyate purīṣavanmāṃsamanasī api bhaume - pārthive iṣyete "annamaśitaṃ tredhā" iti prakramāt, yathāśabdamitarayośca-itarayorapi "āpaḥ pītāstejo-

2.4.18

 

aśita"miti paryāyayoryathāśabdaṃ vikārā iṣyante | "āpaḥ pītāstredhā vidhīyante" ityapāmeva tredhā pariṇāmaḥ śabdātpratīyate; tathā "tejo’śitaṃ tredhā vidhīyate ityapika tejasa eva tredhā pariṇāmaḥ śabdātpratīyate; ataḥ purīṣamāṃsamanāṃsi pṛthivīvikārāḥ, mūtralohitaprāṇāḥ avvikārāḥ, asthimajjāvācastejovikārā iti pratipattavyam; "annamayaṃ hi somya manaḥ, āpomayaḥ prāṇaḥ tejomayī vāk" iti vākyaśeṣāvirodhācca | ataḥ tāsāṃ trivṛtaṃ trivṛtamekaikāmakaro"dityuktastrivṛtkaraṇaprakāraḥ "annamaśita"mityādinā na pradarśyate; tathā sati manaḥ- prāṇavācāṃ trayāṇāmapyaṇīyastvena taijasatvāt " annamayaṃ hi somya manaḥ" ityādirvirudhyate | prā-geva trivṛtkṛtānāṃ pṛthivyādīnāṃ puruṣaṃ prāptānām "annamaśita"mityādinaikaikasya tredhā pariṇām ucyate | aṇḍasṛṣṭeḥ prāgeva ca tejovannānāṃ trivṛtkaraṇena bhavitavyam, atrivṛtkṛtānāṃ teṣāṃ kāryyārambhāsāmarthyāt | anyonyasaṃyuktānāmeva hi kāryyārambhasāmarthyam; tadeva ca trivṛtkaraṇam | tathā ca smarthyate "nānāvīryyāḥ pṛthagbhūtāstataste sahatiṃ vinā | nāśakanuvanprajāḥ straṣṭumasamāgamya kṛtsnaśaḥ || nāśakanuvanprajāḥ straṣṭuma-samāgamya kṛtsnaśaḥ || sametyā’nyonyasaṃyogaṃ parasparasamāśrayāḥ | mahadādyā viśeṣāntā hyaṇḍamutpādayanti te" iti | ata evaca "anena jīvenātmanā’nupraviśya nāmarūpe vyākarottāsāṃ trivṛtaṃ trivṛtamekaikāmakaro"

2.4.18

 

diti pāṭhakramo’rthakrameṇa vādhyate | aṇḍāntarvarttiṣvagnyādityādiṣu trivṛtkaraṇapradarśanaṃ śvetaketoḥ śuśrūṣora-ṇḍāntarvartitvena; tasya vahiṣṭhavastuṣu trivṛtkaraṇapradarśanāyogāt trivṛtkṛtānāṃ kāryyeṣvagnyādityādiṣu kriyate || 18 ||

2.4.19

syādetat "annamaśitam, āpaḥ pītāḥ, tejo’śita"miti trivṛtkṛtānāmannādīnāmekaikasya tejovannātmakatvena trirūpasya kathamannamāpasteja ityekaivarūpeṇa vyapadeśa upapadyate-iti; tatrāha -

2.4.19

vaiśeṣyāttu tadvādastadvādaḥ || 19 ||

2.4.19

 

vaiśeṣyaṃ-viśeṣabhāvaḥ | trivṛtkaraṇena trirūpe’pyakakasminnannādyādhikyāttatra tatrānnādivādaḥ | dviruktiradhyāya-parisamāptiṃ dyotayati || 19 ||

saṃjñābhūrtiklṛptyadhikaraṇam || 8 ||



3.1.1 tadantarapratipattau raṃhati sampariṣvaktaḥ praśnanirūpaṇābhyām || 1 ||

3.1.1

atikrāntādhyāyadvayena nikhilajagadekakāraṇaṃ nirastanikhiladoṣagandhamaparimito-dāraguṇasāgaraṃ sakaletaravilakṣaṇaṃ paraṃ brahma mumukṣubhirupāsyatayā vedāntāḥ pratipādayantītyayamarthaḥ smṛtinyāya-virodhaparihāraparapakṣapratikṣepavedāntavākyaparasparavirodhaparihārarūpakāryyasvarūpasaṃśodhanaistaddurdharṣaṇatvahetubhiḥ saha sthāpitaḥ; ato’dhyāyadvayena brahmasvarūpaṃ pratipāditam | uttareṇedānīṃ tatprāptyupāyaiḥ saha prāptiprakāraści-ntayitumiṣyate | tatra tṛtīyādhyāye upāyabhūtopāsanaviṣayā cintā varttate| upāsanārambhābhyarhitopāyaśca prāpyavastuvyatiriktavaitṛṣṇyaṃ, prāpyatṛṣṇā ceti; tatsiddhayarthaṃ jīvasya lokāntareṣu sañcarato jāgrataḥ svapataḥ suṣuptasya mūrcchataśca doṣāḥ, parasya ca brahmaṇastadrahitatā, kalyāṇaguṇākaratvaṃ ca prathamadvitīyayoḥ pādayoḥ

3.1.1

pratipādyate | tatra dehāddehāntaraṅgacchannayaṃ jīvo dehāntarārambhahetubhirbhūtasūkṣmaiḥ sampariṣvakta eva gacchati, uta neti cintāyāṃ-yatra yatra jīvo yāti; tatra tatra bhūtasūkṣmāṇāṃ sulabhatvādasamprariṣvakto yātīti prāptam | paścā-dapi pūrvapakṣavījānyupanyasya nirasiṣyati | tatra siddhāntamāha-tadantarapratipattau raṃhati saṃpariṣvaktaḥ- iti |

3.1.1

saṃjñāmūrtikalṛptiriti mūrtiśabdena dehaḥ prastutaḥ sa tacchabdena parāmṛśyate | tadantarapratipattau dehāntaragamane bhūtasūkṣmaiḥ saṃpariṣvakto jīvo raṃhati gacchatītyarthaḥ | kutaḥ praśnanirūpaṇābhyāṃ, praśnaprativacanāsyāṃ pañcagnividyāyāmevaṃ praśnaprativacane āmnāyete, śvetaketuṃ kilāruṇeyaṃ pāñcālaḥ pravāhaṇaḥ karmiṇāṃ gantavyadeśaṃ, punarāvṛttiprakāraṃ devayā-napitṛyāṇapathavyāvarttane, amuṣyalokasyāprāptāraṃ ca, vettheti pṛṣṭvedamapi papraccha "vettha yathā pañcamyāmāhutāvāpaḥ puruṣavacaso bhavanti" iti | tata imaṃ paścimaṃ praśnaṃ pratibruvaṃśca dyalokamagnitvena rūpayitvā "tasminnetasminnagnau devāḥ śraddhāṃ juhvati tasyā āhuteḥ somo rājā sambhavati" ityādinā devākhyā jīvasya prāṇā agnitvena

3.1.1

rūpite dyuloke śraddākhyaṃ vastu prakṣipanti, sā ca śraddhā somarājākhyāmṛtamayadeharūpeṇa pariṇamate; taṃ cāmṛtamayaṃ dehaṃ ta eva prāṇāḥ parjjanye’gnitvena rūpite prakṣipanti sa; ca dehastatra prakṣipto varṣaṃ bhavati; taccha varṣaṃ ta eva prāṇāḥ pṛthivyāmagnitvarūpitāyāṃ prakṣipanti, tacca tatra prakṣiptamannaṃ bhavati, taccānnaṃ ta eva puruṣe’gnitvarūpite prakṣipanti | tatra tacca retobhavati, tacca ta eva yoṣāyāmagnitvarūpitāyāṃ prakṣipanti, tacca tatra prakṣiptaṃ garbho bhavati ityukatvāha "iti tu pañcamyāmāhutāvāpaḥ puruṣavacaso bhavanti" ityevaṃ pañcamyāmāhutau hutāyāmāpaḥ puruṣaśabdā-

3.1.1

bhilapyā bhavantītyarthaḥ | evamukte pūrvāsvapyāhutiṣvanuvarttamānānāmevāpāṃ sūkṣmarūpāṇāmidānīṃ puruṣākāratvaṃ bhavatītyuktaṃ bhavati | ata evaṃ praśnaprativacanāmyāṃ dehahetubhūtairbhūtasūkṣmaiḥ saha tatra tatra yātīti gamyate || 1 ||

3.1.2

nanvāpaḥ puruṣavacasa ityukte’pāṃ puruṣākārapariṇāmapratītergacchatā jīvena tāsāmeva pariṣvaṅga pratiyate ataḥ kathaṃ sarveṣāṃ bhūtasūkṣmāṇāṃ pariṣvaṅga iti ta tatrāha-

3.1.2 tryātmakatvāttu bhūyastvāt || 2 ||

3.1.2

 

tu śabdaścodyaṃ vyāvarttayati | dehārambhikāṇāmapāṃ kevalānāṃ na dehārambhasambhavaḥ, dehādyārambhāya hi tāsāṃ trivṛtaṃ trivṛtamekaikāmiti trivṛtkaraṇam | kevalānāmapāṃ śravaṇaṃ tu tāsāṃ bhūyastvāt, dehe ca lohitādibhūya-stvenārambhakeṣvapāṃ bhūyastvaṃ gamyate || 2 ||

3.1.3 prāṇagateśca || 3 ||

3.1.3

itaśca bhūtasūkṣmapariṣavaktasya gamanamiti gamyate, utkrāmati jīve prāṇānāṃ tadanugatiḥ śrūyate, "tamutkrāmantaṃ

3.1.3

prāṇo’nūtkrāmati prāṇamanūtkrāmantaṃ sarveprāṇā anūtkrāmanti" iti, rsmayate ca "manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati | śarīraṃ yadavāpnoti yaccāpyutkrāmatīśvaraḥ | gṛhītvaitāni saṃyāti vāyurgandhānivāśayāt" iti | na ca nirāśrayāṇāṃ gatirupapadya iti tadāśrayabhūtānāṃ bhūtasūkṣmāṇāmapi gatirabhyupagantavyā || 3 ||

3.1.4 agnyādigatiśruteriti cenna bhāktatvāt || 4 ||

3.1.4

"yatrāsya puruṣasya mṛtasyāgniṃ vāgapyeti, vātaṃ prāṇaścakṣurādityam" ityādinā prāṇānāṃ jīvamaraṇakāle’gnyā-diṣvapyayaśravaṇānna teṣāṃ jīvena saha gamana miti gatiśrutiranyathā neyeti cenna-bhāktatvāt agnyādiṣvapya-yaśravaṇasya | kathaṃ bhāktatvam? "oṣadhīrlomāni vanaspatīnkeśāḥ" ityanapiyadbhirlomādibhiḥ saha śravaṇāt | ataścakṣurādyapyayaśrutiradhiṣṭhātṛdevatāpakramaṇaparā || 4 ||

3.1.5 prathame’śravaṇāditi cenna tā eva hyupapatteḥ || 5 ||

3.1.5

yaduktamadbhissūkṣmābhirbhūtāntarasaṃsṛṣṭābhiḥ pariṣvakto jīvo gacchatīti praśnaprativacanābhyāmavagamyata iti; tanno-papadyate, dyulokāgniviṣaye prathame home’pāṃ homyatvāśravaṇāt | "tasminnetasminnagnau devāḥ śraddhāṃ juhvati" iti śraddhaiva homyatvena śrutā | śraddhā nāma jīvasya manovṛttiviśeṣatvena prasiddhā | ato nāpastatra homyā iti cet- na, yatastāḥ- āpa eva śraddhāśabdena tatrābhidhīyanteḥ kutaḥ? praśnaprativacanopapatteḥ "vettha yathā pañcamyāmāhutā-vāpaḥ puruṣavacaso bhavanti" iti praśnasya prativacanopakrame hi śraddhā dyulokāgnau homyatvena śrutā; tatra yadi śraddhāśabdenāpo nocyeran tato’nyathā praśno’nyathā prativacanamityasaṅgataṃ syāt | "iti tu pañcamyāmāhutāvāpaḥ

3.1.6

kathamaptvaṃ sūcayatītyatrāha - vettheti | praśnagataprakārasya prati-

puruṣāvacasaḥ" iti prativacananigamanaṃ ca śraddhāyā aptvameva sūcayati | "vettha yathā" iti hi praśnagataḥ prakāraḥ "iti tu pañcamyām" itītiśabdena parihāre nigamyate | śraddhāsomarājavarṣānnaretogarbharūpeṇā’pāṃ pariṇāmamukatvā hyevamāpaḥ puruṣavacasa iti nigamyate | śraddhāśabdasya cāpsu vaidikaprayogo dṛśyate "apaḥ praṇayati śraddhā vā āpaḥ" iti | śraddhāṃ juhvati tasyā āhuteḥ somo rājā sambhavati" iti somākāreṇa pariṇāmaścāpāmevopapadyate | ato bhūtāntarasaṃsṛṣṭābhiradbhiḥ sampariṣvakto jīvo raṃhatītyupapannam || 5 ||

3.1.6 aśrutatvāditi cenneṣṭādikāriṇāṃ pratīteḥ || 6 ||

3.1.6

yatpunaruktamadbhiḥ sampariṣvakto jīvo yātītyayamartha etasmrādvākyādavagamyata iti; tannopapadyate, asmin vākye jīvasyāśravaṇāt | atra hi śraddhādaya evāmvvavasthāviśeṣā homyatvena śrutāḥ, na tu jīvastatpariṣvakta iti cet-tanna, iṣṭādikāriṇāṃ pratīteḥ- asminneva vākye hyuttaratra brahmajñānavidhureṣṭāpūrvadattakāriṇo dyu#ulokaṃ prāpya somarājāno bhavanti | puṇyakarmāvasāne ca punarāgatya garbhaṃ prāptuvantītyucyate "atha ya ime grāme iṣṭā - pūter dattamityupāsate te dhūmamabhisambhavanti" ityārabhya "pitṛlokādākāśamākāśāccandramasameṣa somo rājā taddevānāmannaṃ taṃ devā bhakṣayanti" "tasmin yāvatsmpātamuṣitvā athaitamevādhvānaṃ punarnivartante" "yo yo hyanna-matti yoyo retaḥ siñcati tadbhūya eva bhavati" iti | atrāpi dyulokāgnau "śraddhāṃ juhvati tasyā āhuteḥ somo rājā

3.1.6

sambhavati" iti tadekārthatvācchddhāvasthadehaviśiṣṭaḥ somarūpadehaviśiṣṭo bhavatītyuktamiti gamyate | dehasya jīvaviśeṣaṇattaikasvarūpasya vācakaḥ śabdo viśeṣye jīva eva paryavasyati, ataḥ sampariṣavakto jīvo yātī-tyupapadyate || 6 ||

3.1.7

nanu ca "taṃ devā bhakṣayanti" iti devairbhakṣyamāṇatvavacanātsomo rājeti na jīva ucyate, jīvasyānadanīyatvāt tatrāha-

3.1.7 bhāktaṃ vā’nātmavittvāt tathā hi darśayati || 7 ||

3.1.7

vāśabdaścodyaṃ vyāvarttayati | iṣṭādikāriṇo’nātmavittvātsa devānāṃ bhogopakaraṇatvenehāmutra ca vartate | ihe- ṣṭādinā tadārādhanaṃ kurvannupakaroti, ārādhanapratītairdevairdattamamuṃ lokaṃ prāpya tatra tatsamānabhogastadupakaraṇaṃ bhavati | "yathāpaśurevaṃ sa devānām" ityanātmavido devānāmupakaraṇatvaṃ darśayati śrutiḥ | smṛtirapyātmavidāṃ brahmaprāptimanātmavidāṃ ca devabhogyatvaṃ darśayati "devān devayajo yānti madbhaktā yānti māmapi" iti | ato jīvasya devānāṃ bhogopakaraṇatvābhiprāyamannatvena bhakṣyatvavacanam, atastadbhāktam, tena tṛptireva ca devānāṃ bhakṣaṇamiti śrūyate " na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti" iti | tasmādbhūtasūkṣmaiḥ sampa-riṣvakto jīvo raṃhatīti siddham || 7 || || iti tadantarapratipattyadhikaraṇam || 1 ||

3.1.8 kṛtātyaye’nuśayavān dṛṣṭasmṛtibhyāṃ yathetamanevaṃ ca || 8 ||tha

3.1.8

kevaleṣṭāpūrttadattakāriṇāṃ dhūmādināmapi pitṛyāṇena pathā gamanaṃ karmaphalāvasāne punarāvarttanaṃ cāmnāṃ tam "yāvatsampātamuṣitvā’thaitatamevādhvānaṃ punarnivarttante" iti | tatra pratyavarohan jīvaḥ kimanuśaya-

3.1.8

vānpratyavarohati? uta na? iti saṃśayyate; kiṃ yuktam, kamarṇaḥ kṛtsnasyopabhuktatvānnānuśayavāniti prāptam | anuśayo hyupabhuktaśiṣṭaṃ karma | tacca kṛtsnaphalabhoge sati nāvaśiṣyate | yāvatsampātamuṣitveti vacanātkṛ-tsnopabhogaśca jñāyate | sampatantyanena svargaṃ lokamiti sampātaḥ karmocyate | śrutyantaraṃ ca "prāpyāntaṃ karmaṇa- stasya yatkiñceha karotyayam | tasmāllokātpunaretyasmai lokāyakarmaṇe"iti || evaṃ prāpte’bhidhīyate-anuśaya-vānpratyavarohati-iti | kutaḥ dṛṣṭasmṛtibhyāṃ-śrutismṛtibhyāmityarthaḥ | śrutistāvat "tadya iha ramaṇīyacaraṇā abhyāśo ha yatte ramaṇīyāṃ yonimāpadyeran brāhmayoniṃ kṣatriyayoniṃ vaiśyayoniṃ vā atha ya iha kapūyacaraṇā abhyāśo ha yatte kapūyāṃ yonimāpadyeran śvayoniṃ vā sūkarayoniṃ vā caṇḍālayoniṃ vā" iti pratyavarūḍhānprati-śrūyate | "amuṣmāllokātpratyavarūḍheṣu ramaṇīyakarmāṇo ramaṇīyāṃ brāhmaṇādiyoniṃ pratipadyante; kapūyacaraṇāḥ- kutsitakarmāṇaḥ kutsitāṃ śvasūkaracaṇḍālādiyoniṃ patipadyanta iti pratyavarūḍhānāṃ puṇyapāpakarmayogaṃ darśayati | smṛtirapi "varṇā āśramāśca svakarmaniṣṭhāḥ pretya karmaphalamanubhūya tataḥ śeṣeṇa viśiṣṭadeśajātikularūpāyuḥ śrutavittavṛttasukhamedhaso hi janma pratipadyante viṣvañco viparītā naśyanti" iti | tathā "tataḥ parivṛttau karmaphala-śeṣeṇa jātiṃ rūpaṃ varṇaṃ balaṃ medhāṃ prajñāṃ dravyāṇi dharmānuṣṭhānamiti pratipadyante taccakravadubhayorlokayoḥ sukha eva varttate" iti | "yāvatsampāta"miti phaladānapravṛttakarmaviśeṣaviṣayam, "yatkiñceha karotyaya"mitīdamapi

3.1.9 caraṇāditi cenna tadupalakṣaṇārtheti kārṣṇājiniḥ || 9 ||

3.1.9

"ramaṇīyacaraṇāḥ" "kapūyacaraṇāḥ" iti na caraṇaśabdena puṇyāpāparūpaṃ karmābhidhīyate, caraṇaśabdasya lokaveda-yorācāre prasiddheḥ, laukikāḥ khalu caraṇamācāraḥ śīlaṃ vṛttamiti paryāyānabhimanyante, vede ca "yānyanavadyāni karmāṇi tāni sevitavyāni" "yānyasmākaṃ sucaritāni nāni tvayopāsyāni" iti caraṇakarmaṇī bhedena vyapa-diśyete; ataścaraṇāvchīlād yoniviśeṣaprāptiḥ, nānuśayāditi cet-tanna, caraṇaśrutiḥ karmopalakṣaṇārtheti kā-rṣṇājinirācāryo manyate, kevalādācārātsukhaduḥkhaprāptyasambhavāt | sukhaduḥkhe hi puṇyapāparūpakarmaphale || 9 ||

3.1.10 ānarthakyamiti cenna tadapekṣatvāt || 10 ||

3.1.10

evaṃ tarhyaphalatvādācārasya smṛtivihitasyānarthakyameva cet-tanna, tadapekṣatvāt puṇyasya karmaṇaḥ | ācā- ravata eva puṇyakarmasvadhikāraḥ- "sandhyāhīno’śucirnityamanarhaḥ sarvakamarsu" "ācārahīnaṃ na punanti vedāḥ" ityādivacanebhyaḥ | ataścaraṇaśrutiḥ karmopalakṣaṇārtheti kārṣṇājinerabhiprāyaḥ || 10 ||

3.1.11 sukṛtaduṣkṛte eveti tu bādariḥ || 11 ||

3.1.11

"puṇyaṃ karmācarati" "pāpaṃ karmācarati" iti karmaṇi carateḥ prayogātpṛthaṅnirdeśasya ca pratyakṣaśrutisiddhācārā-numitaśrutisiddhaviṣayatvena govalīvarddanyāyenopapatteḥ| mukhye sambhavati na lakṣaṇā nyāyyeti sukṛtaduṣkṛte eva caraṇaśabdābhidheye iti bādarirācāryyo manyate | atra vādarimatameva svamatam; ācārānumitaśrutivihi-

3.1.11

tasandhyāvandanādeḥ karmāntarādhikārasampādanaṃ phalamiti tu svīkṛtam, ataḥ sānuśayā eva pratyavaroha- nti || 11 || || kṛtātyayādhikaraṇaṃ samāptam || 2 ||

3.1.12 aniṣṭādikāriṇāmapi ca śrutam || 12 ||

3.1.12

kevaleṣṭāpūrttadattakāriṇaścandramasaṃ gatvā sānuśayā eva nivarttanta ityuktam, idānī-maniṣṭādikāriṇo’pi candramasaṃ gacchanti neti cintyate | ye vihitaṃ na kurvanti, ye ca niṣiddhaṃ kuvaÐnta, te ubhaye’pi pāpakarmāṇo’niṣṭādikāriṇaḥ | kiṃ yuktaṃ? te api candramasaṃ gacchantīti; kutaḥ, teṣāmapi hi tadgamanaṃ śrutaṃ "ye vai kecāsmāllokātprayanti candramasameva te sarve gacchanti" ityaviśeṣeṇa savoṣāmeva gati-śravaṇāt ||12 ||

3.1.12

evaṃ tarhi sukṛtaduṣkṛtakāriṇorubhayorapyaviśiṣṭaiva gatiḥ syāt, netyāha -

3.1.13 saṃyamane tvanubhūyareṣāmārohāvarohau tadgatidarśanāt || 13 ||

3.1.13

tuśabdaḥ śaṅkāṃ vyāvarttayati, itareṣāmaniṣṭādikāriṇāṃ candrārohāvarohau saṃyamane-yamaśāsane tatprayuktayātanā

3.1.13

anubhūyaiva, nānyathā; kutaḥ, tadgatidarśanāt; dṛśyate hi pāpakarmaṇāṃ yamavaśyatayā tadgamanam "ayaṃ loko nāsti na para itimānī punaḥ punarvaśamāpadyate me" "vaivasvataṃ saṅgamanaṃ janānāṃ yamaṃ rājānam" ityādiṣu || 13 ||

3.1.14 smaranti ca || 14 ||

3.1.14

smaranti ca sarveṣāṃ yamavaśyatāṃ parāśarādayaḥ "sarve ce#aite vaśaṃ yānti yamasya bhagavan kila" ityādiṣu || 14 ||

3.1.15 api sapta || 15 ||

3.1.15

pāpakarmaṇāṃ gantavyatvena rauravādīn sapta narakānapi smaranti || 15 ||

3.1.16

nanu saptasu lokeṣu gacchatāṃ kathaṃ yamasadanaprāptiḥ, ata āha -

3.1.16 tatrāpi tadvayāpārādavirodhaḥ || 16 ||

3.1.16

teṣvapi saptasu yamājñayaiva gamanādavirodhaḥ | ato’niṣṭādikāriṇāmapi yamalokaṃ prāpya svakarmānurūpaṃ yātanā-ścānubhūya paścāccandrārohāvarohau staḥ || 16 ||

3.1.17

iti prāpta ucyate -

3.1.17 vidyākarmaṇoriti tu prakṛtatvāt || 17 ||

3.1.17

tuśabdaḥ pakṣavyāvṛttyarthaḥ | aniṣṭādikāriṇāmapi candraprāptirastītyetannopapadyate; kutaḥ? vidyākarmaṇoriti vidyākarmaṇoḥ phalabhogārthatvāddevayānapitṛyāṇayoḥ | etaduktaṃ bhavati - aniṣṭādikāriṇāṃ yathā vidyāvidhura-

3.1.17

tvāddevayānena pathā gamanaṃ na sambhavati; tadvadeveṣṭāpūrtadattavidhuratvātpitṛpāṇena candragamanamapi na sambhavatīti | devayānapitṛyāṇayorvidyāviṣayatvaṃ puṇyakarmaviṣayatvaṃ ca kathamavagamyata iti cet-prakṛtatvāttayoḥ | prakṛtā hi devayāne vidyā, pitṛyāṇe ca karma, "tadya itthaṃ vidurye ceme’raṇye śraddhāṃ tapa ityupāsate" ityukatvā "te’Ðccaṣamabhisambhavanti arciṣo’haḥ" ityādinā devayānavacanāt, "atha ya ime grāme iṣṭāpūrtte dattamityupāsate" ityukatvā "te dhūma-mabhisambhavanti" ityādinā pitṛyāṇavacanācca | "ye vai ke cāsmāllokātprayanti candramasameva te sarve gacca- nti" ityetadapi vacanaṃ "ya iṣṭādikāriṇaste sarve" iti pariṇeyam || 17 ||

3.1.18

nanu pāpakarmaṇāṃ candragamanābhāve pañcamāhutyasambhavāt śarīrārambha eva nopapadyate; "pañcamyāmāhutāvāpaḥ puru-ṣavacaso bhavanti" iti hi śarīrārambhaḥ śrūyate, sa cāhutiścandraprāptipūvirketi darśitam; ataḥ śarīrārambhāyaiva teṣāmapi candrārohāvarohāvavaśyābhyupetyāvityata āha -

3.1.18 na tṛtīye tathopalabdheḥ || 18 ||

3.1.18

na tṛtīyasya sthānasya śarīrārambhāya pañcamāhutyapekṣā; kutaḥ? tathopalabdheḥ- tṛtīyasthānaśabdena kevalapāpa-

3.1.18

karmāṇa ucyante, teṣāṃ dehārambhe pañcamāhutyanapekṣatvamupalabhyate "vettha yathā kenāsau loko na sampūryate" itya- sya praśnasya prativacane "athaitayoḥ pathorna katareṇa ca tānīmāni kṣudrāṇyasakṛdāvarttīni bhūtāni bhavanti jāya- sya mriyasvetyetattṛtīyaṃ sthānaṃ tenāsau loko na sampūryate" iti tṛtīyasthānasya dyulokārohāvarohābhāvena dyulokāsaṃpūrtivacanādasya tṛtīyasthānasya śarīrārambhāya na pañcamāhutyapekṣā | pañcamyāmāhutāvitiṃ cāpāṃ

3.1.18

pañcamāgnisambandhasya puruṣavacastvahetutvamātraṃ pratipādayati, nānyannivārayati, avadhāraṇāśravaṇāt || 18 ||

3.1.19 smaryate’pi ca loke || 19 ||

3.1.19

puṇyakarmaṇāmapi keṣācitpañcamāhutyanapekṣayā dehārambho loke smaryate draupadīdhṛṣṭadyumnaprabhṛtīnām || 19 ||

3.1.20 darśanācca || 20 ||

3.1.20

śrutāvapi dṛśyate keṣāñcitpañcamāhutyanapekṣayā dehārambhaḥ "teṣāṃ khalveṣāṃ bhūtānāṃ trīṇyeva bījāni bhavanti aṇḍajaṃ jīvajamudbhijjam" iti evamudbhijjasvedajayorbhūtayoḥ pañcamāhutimantareṇotpattirddaśyate || 20 ||

3.1.21

nanu svedajānāmatra na saṅkīrttanamasti "trīṇyeva vījāni" iti vacanāt; tatrāha -

tṛtīyaśabdāvarodhaḥ saṃśokajasya || 21 ||

3.1.21

saṃśokajasya-svedajasyāpi "aṇḍajaṃ jīvajamudbhijjam" ityatra tṛtīyenodbhijjaśabdenāvarodhaḥ saṅgraho vidyate ityarthaḥ; ataḥ kevalapāpakarmaṇāṃ candraprāptirna sambhavati || 21 ||

|| aniṣṭādikāyardhikaraṇaṃ samāptam || 3 ||

3.1.22 tatsvābhāvyāpattirupapatteḥ || 22 ||

3.1.22

iṣṭādikāriṇo bhūtasūkṣmapariṣvaktāḥ sānuśayāścandramaso’varohantītyuktam, avarohaprakāraśca 2athaitamevādhvānaṃ punarnivarttante yathetamākāśamākāśādvāyuṃ vāyurbhū#ūtvā dhūmo bhavati dhūmo bhūtvā’bhraṃ bhavati #​raabhraṃ bhūtvā medho bhavati medho bhūtvā pravarṣati" iti vacanāt | yathetamanevaṃ cetyuktam, tatrā-syākāśādipratipattau devanuṣyādi bhāvavadākāśādi bhāvaḥ? uta tatsādṛśyāpattimātramiti viśaye śraddhāva- sthasya somabhāvavadaviśeṣādākāśādibhāvaḥ- iti prāpte tatsvābhāvyāpattirevetyucyate | tatsvābhāvyāpattiḥ - tatsādṛśyāpattirityarthaḥ | kuta etat? upapatteḥ- somabhāvamanuṣyabhāvādau hi sukhaduḥkhopabhogāya tadbhāvaḥ;

3.1.22

atra tvākāśādau sukhaduḥkhopabhogābhāvāt tadbhāvānupapattestadāpattivacanaṃ tatsaṃsargakṛtatsādṛśyāpattyabhi- prāyaḥ || 22 || || tatsvābhāvyāpattyadhikaraṇaṃ samāptam || 4 ||

3.1.23 nāticireṇa viśeṣāt || 23 ||

3.1.23

ākāśaprāptiprabhṛti yāvadvrīhyādiprāpti kiṃ tatra tatra nāticiraṃ tiṣṭhati, utā’niyamaḥ? iti viśaye niyamahetvābhāvādaniyaraḥ- iti prāpta ucyate nāticireṇa-iti | kutaḥ? viśe- ṣāt-uttaratra vrīhyādiprāptau "ato vai khalu durniṣprapatara"miti viśiṣyakṛcchniṣkramaṇatvābhidhānāt pūrvatra

3.1.23

hyākāśādiprāptāvaciraṃ niṣkramaṇaṃ gamyate, durniṣprapataramiti chāndasaḥ taśabdalopaḥ, durniṣprapatataraṃ-duḥkhani-ṣkramaṇataramityarthaḥ || 23 || ||nāticirādhikaraṇaṃ samāptam || 5 ||

3.1.24 anyādhiṣṭhite pūrvavadabhilāpāt || 24 ||

3.1.24

avarohanto jīvāḥ vrīhyādibhāvena jāyanta iti śrūyate, "medho bhūtvā pravarṣati ta iha vrīhiyavā āṣadhivanaspatayastilamāṣā jāyante" sati | te kimanyai rbhoktṛbhivrīhyādiśarīrairadhiṣṭhitān vrīhyādīnāśliṣyanti? uta te bhoktāro vrīhyādiśarīrā jāyante? iti viśaye "jāyante" iti vacanāt devo jāyate manuṣyo jāyata itivadvrīhyādiśarīrā evniti prāpte ucyate-anyādhiṣṭhite iti | jīvāntareṇādhiṣṭhite vrīhyādiśarīre teṣāṃ saṃśleṣamātrameva | kutaḥ? pūrvavadabhilāpāt-ākāśādimedhaparyantavat kevalatadbhāvābhilā- pāt | yatra hi bhoktatṛtvamabhipretam; tatra tatsādhanabhūtaṃ karmābhilapyate, ramaṇīyacaraṇāḥ kapūyacaraṇā iti | iha cākāśādivannābhilapyate karma, phalapradāne pravṛttasya svargopabhogyapalasyeṣṭādeḥ kamarṇaḥ svargopabhogādeva samāptatvāt, anārabdhasya "ramaṇīyacaraṇāḥ kapūyacaraṇāḥ" iti vakṣyamāṇatvāt, madhye karmāntarābhāvācca | ata ākāśādibhāvavacanavad vrīhyādibhāvena janmavacanamaupacārikam || 24 ||

3.1.25 aśuddhamiti cenna śabdāt || 25 ||

3.1.25

naitadasti-yadanyādhiṣṭhite vrīhyādiśarīre saṃśleṣamātram, bhoktṛtvahetvaṃbhāvānna vrīhyādi bhāvena janma-iti bhoktṛtvahetusadbhāvāt svargopa bhogyaphalamiṣṭādikarmaivāśuddhaṃ pāpamiśram, agnīṣomīyādihiṃsāyuktatvāt | hiṃsā ca "na hiṃsyātsarvā bhūtānī"ti niṣiddhatvāt pāpameva | na cātra padāhavanīyādivadutsargāpavāda bhāvaḥ sambhavati, bhinnaviṣayatvāt | agniṣomīyahiṃsāvidhirhiṃsāyāḥ kratūpakārakatvaṃ bodhayati, "na hiṃsyā"diti

3.1.25

duṣkṛtastatratvā devaḥ savitā dadhātu" iti | cikitsakaṃ ca tādātvikālpaduḥkhakāriṇamapi rakṣakameva vadanti, pūjayanti ca tajjñāḥ || 25 ||

3.1.26 retaḥ sigyogo’tha || 26 ||

3.1.26

itaścaupacārikaṃ vrīhyādijanmavacanam, vrīhyādibhāvavacanāntaraṃ "yo yo hyannamatti yo yo retaḥ #i#ṃñcati tadbhūya eva bhavati" iti retaḥ sigbhāvo’nuśayināṃ śrūyamāṇo yathā tadyogamātraṃ pratipādayati; tadvadvrīhyādi bhāvo-’pītyarthaḥ || 26 ||

3.1.27 yoneśśarīram || 27 ||

3.1.27

yoniprāpteḥ paścādevānuśayināṃ śarīraprāptiḥ, tatraiva sukhaduḥkhopabhogasadbhāvāt, tataḥ prāgākāśādiprāptiprabhṛti tadyogamātramevetyarthaḥ || anyādhiṣṭhitādhikaraṇaṃ || 6 ||



3.2.1 sandhye sṛṣṭirāha hi || 1 ||

3.2.1

evaṃ karmānurūpagamanāgamanajanmādiyogena jāgrato jīvasya duḥkhitvaṃ khyāpitam idānīmasya svapnāvasthā parīkṣyate, svapnamadhikṛtya śrūyate "na tatra rathā na rathayogā na panthāno bhavantyatha rathān rathayogān pathaḥ sṛjate, na tatrānandā mudaḥ pramudo bhavantyathānandānmudaḥ pramudaḥ sṛjate na tatra veśāntāḥ puṣkariṇyaḥ stravantyo veśāntāḥ puṣkariṇyaḥ bhavavantyaḥ sṛjate sa hi karttā" iti | tatra saṃśayaḥ- kimiyaṃ rathā-disṛṣṭirjīvenaiva kriyate? āhosvidīśvareṇa-iti | kiṃ yuktam, sandhye sṛṣṭirjīveneti | kutaḥ? sandhyaṃ-svapna-

3.2.1

sthānamucyate "sandhyaṃ tṛtīyaṃ svapnasthānam" iti vacanāt sā tu jīvenaiva kriyate, sṛjate sa hi karttā ityāha hi | svapnadṛgjīva eva tatra pratīyate || 1 ||

3.2.2 nirmmātāraṃ caike putrādayaśca || 2 ||

3.2.2

kiñca-enaṃ jīvaṃ svapne kāmānāṃ nirmātāramekeśākhino’dhīyate, "ya eṣu supteṣu jāgartti kāmaṃ kāmaṃ puruṣo nimmirmāṇaḥ" iti | putrādayaśca tatra kāmyamānatayā kāmaśabdena nirdiśyante, necchāmātraṃ, pūrvatra hi "sarvān kāmāñ chandataḥ prārthayasva" "śatāyuṣaḥ putrapautrān vṛṇīṣva" iti putrādaya eva kāmāḥ prakṛtāḥ, ato rathādīn jīvaḥ svapne sṛjati; jīvasya ca satyasaṅkalpatvaṃ prajāpativākye śrutam, ata upakaraṇādyabhāve’pi sṛṣṭirupa- padyate || 2 ||

3.2.3

iti prāpte’bhidhīyate -

3.2.3 māyāmātrantu kārtsn#enānabhivyaktasvarūpatvāt || 3 ||

3.2.3

tuśabdaḥ pakṣaṃ vyāvarttayati; svapne rathapuṣkariṇyādyarthajātaṃ māyāmātraṃ paramapuruṣasṛṣṭamityarthaḥ | māyāśabdo hyāścarya-

3.2.3

vācī "janakasya kule jātā devamāyeva nirmitā" ityādiṣu tathā darśanāt | atrāpi "na tatra rathā na rathayogā na panthānaḥ"-sakaletarapuruṣānubhāvyatayā na bhavantītyarthaḥ | atha "rathān rathayogān pathaḥ sṛjate", svapnadṛ-ganubhāvyatayā tatkālamātrāvasānān sṛjata ityāścaryarūpatvamevāha | evaṃvidhāścaryarūpā sṛṣṭiḥ satya saṅkalpa- sya paramapuruṣasyaivopapadyate, na jīvasya; tasya satyasaṅkalpatvādiyuktasyāpi saṃsāradaśāyāṃ kārtsn#enānabhi-vyaktasvarūpatvānna jīvasya tathāvidhāścaryasṛṣṭirupapadyate | "kāmaṃ kāmaṃ puruṣo niÐmmamāṇaḥ" iti ca paramapuru-ṣameva nirmātāramāha" "ya eṣu supteṣu jāgatir tadeva śukraṃ tadvrahma tadevāmṛtamucyate | tasmiṃllokāḥ śritāḥ sarve tadu nātyeti kaścana" ityupakramopasaṃhārayoḥ paramapuruṣāsādhāraṇasvabhāvapratīteḥ | atha veśāntān puṣkariṇyaḥ strava-ntyaḥ sṛjate sa hi karttā" iti ca tayā śrutyaikārthyāt paramapuruṣameva karttāramāha || 3 ||

3.2.4

svābhāvikaṃ cejjīvasyāpahatapātmatvādikam, kutastannābhivyajyata ityata āha -

3.2.4 parābhidhyānāttu tirohitaṃ tato hyasya bandhaviparyyayau || 4 ||

3.2.4

tuśabdaḥ śaṅkāvyāvṛttyarthaḥ, parābhidhyānāt-paramapuruṣasaṅkalpāt, asya jīvasya svābhāvikaṃ rupantirohitam anādikarmaparamparayā kṛtāparādhasya hyasya svābhāvikaṃ kalyāṇarūpaṃ paramapuruṣastirodhāpayati; tatastatsaṅka-lpādeva hyasya jīvasya bandhamokṣau śrutau yadā hyevaiṣa etasminnadṛśye’nātmye’nirukte’nilayane’bhayaṃ pratiṣṭhāṃ vindate atha so’bhayaṃ gato bhavati yadā hyevaiṣa etasminnudaramantaraṃ kurute atha tasya bhayaṃ bhavati" "eṣa hyevā-nandayāti" "bhīṣā’smādvātaḥ pavate" ityādiṣu || 4 ||

3.2.5 dehayogādvā so’pi || 5 ||

3.2.5

so’pi tirobhāvo dehayogadvāreṇa vā bhavati sūkṣmācicchaktiyogadvāreṇa vā; sṛṣṭikāle dehāvasthenācidva-stunā saṃyogādbhavati, pralayakāle nāmarūpavibhāgānarhātisūkṣmācidvastuyogāt | ato’nabhivyaktasvarūpa-tvātsvapne jīvo na rathādīn saṅkalpamātreṇa straṣṭuṃ śakanoti "tasmiṃllokāḥ śritāḥ sarve tadu nātyeti kaścana" iti sarveṣu supteṣu jāgaraṇaṃ sarvalokāśrayatvamityādayo hi paramapuruṣasyaiva sambhavanti | ato jīvānāma-lpālpakarmānugulaphalānubhavārthaṃ tāvanmātrakālāvasānān tadekānubhāvyānarthānutpādayati || 5 ||

3.2.6 sūcakaśca hi śruterācakṣate ca tadvidaḥ || 6 ||

3.2.6

itaśca svāpnārthā na jīvasaṅkalpapūrvakāḥ; yataḥ svapno’bhyudayānabhyudayayoḥ sūcakaḥ śruteravagamyate "yadā karmasu kāmyeṣu striyaṃ svapneṣu paśyati | samṛdiṃ​dha tatra jānīyāttasminsvapnanidarśane" iti; "atha svapne puruṣaṃ kṛṣṇa- dantaṃ paśyati sa enaṃ hanti" ityādeśca | svapnādhyāyavidaśca svapnaṃ śubhāśubhayoḥ sūcakamācakṣate | sūcakatvaṃ

3.2.6

ca svasaṅkalpāyattasya nopapadyate; tathā cāśubhasyāniṣṭatvāt śubhasya sūcakameva sṛṣṭvā paśyet | ataḥ svapne sṛṣṭirīśvareṇaiva kṛtā || 6 ||

|| sandhyādhikaraṇaṃ samāptam || 1 ||

3.2.7 tadabhāvo nāḍīṣu tacchaØ#etarātmani ca || 7 ||

3.2.7

idānīṃ suṣuptisthānaṃ parīkṣyate, idāmāmnāyate "yatraitatsuptaḥ samastaḥ samprasannaḥ svapnaṃ na vijānāti āsu tadā nāḍīṣu sṛpto bhavati" iti; tathā "atha yadā suṣuptāha bhavati yadā na kasyacana veda

3.2.7

hitā nāma nāḍyo hi dvāsaptatisahasrāṇi hṛdayātpurītatamabhipratiṣṭhante tābhiḥ pratyavasṛpya purītati śete" iti; tathā "yatraitatpuruṣaḥ svapiti nāma satā somya ! tadā sampanno bhavati" iti | evaṃ nāḍyaḥ purītadvrahma suṣuptisthānatvena śrūyate: kimeṣāṃ vikalpaḥ? samuccayo veti viśaye nirapekṣatvapratīteryugapadanekasthānavṛttyasa-mbhavācca vikalpaḥ- iti prāpte ucyate-tadabhāvaḥ- iti | tadabhāvaḥ- svapnābhāvaḥ- suṣuptirnāḍīṣu puritatyātmani ca bhavati, eṣāṃ sthānānāṃ samuccaya ityarthaḥ | kutaḥ? tacchaØteḥ- trayāṇāṃ sthānatvaśruteḥ | na ca kāryabhedena samuccaye sambhavati pākṣikabādhagarbhavikalpo nyāyaḥ | sambhavati ca prāsādakhaṭvāparyaṅkavannāḍyādīnāṃ kāryabhedaḥ | tatra nāḍīpurītatau prāsādakhaṭvāsthānīyau; brahma tu paryaṅkasthānīyam | ato brahmaiva sākṣātsuṣuptisthānam || 7 ||

3.2.8 ataḥ pravodho’smāt || 8 ||

3.2.8

yato brahmaiva sākṣātsuṣuptisthānam, ato’smādvrahmaṇaḥ eṣāṃ jīvānāṃ pravodhaḥ śrūyamāṇa upapadyate,-"sata āgamya na viduḥ sata āgacchāmahe" ityādiṣu || 8 || | tadabhāvādhikaraṇaṃ samāptam ||

3.2.9 sa eva tu karmmānusmṛtiśabdavidhibhyaḥ || 9 ||

3.2.9

kiṃ suṣupta eva prabodhasamaye uttiṣṭhati? utānya? iti saṃśaye asya sakalopādhi-vinirmuktasya brahmaṇi sampannasya muktādavilakṣaṇatvena prācīnaśarīrendriyādisambandhābhāvādanyaḥ- iti prāpta ucyate- sa eva tviti | tu śabdaḥ pakṣaṃ vyāvarttayati; sa evottiṣṭhati, kutaḥ? karmānusmṛtiśabdavidhibhyaḥ | karma tāvatsuṣuptena pūrvakṛtaṃ puṇyapāparūpaṃ tatvajñānātprāk tenaiva bhoktavyam | anusmṛtirapi-ya evāhaṃ suptaḥ sa eva pratibuddho’smīti | śabdopi suṣuptaprabuddhassa eveti darśayati "ta iha vyāghro vā siṃho vā vṛko vā varā- ho vā kīṭo vā pataṅgo vā maśako vā daṃśo vā maśamo vā yadyadbhavanti tathā bhavanti" iti | vidhayaśca mokṣā-

3.2.9

rthāḥ suṣuptasyamuktatve’narthakāḥ syuḥ, na cāsau sarvopādhivinirmukta āvirbhūtasvarūpaḥ "tadyatraitatsuṣuptaḥ" iti suṣuptaṃ prakṛtya "nāha khalvayamevaṃ saṃpratyātmānaṃ jānātyayamahamasmīti no evemāni bhūtāni vināśamevāpīto bhavati nāhamatra bhogyaṃ paśyāmi" iti vacanāt | muktasya ca "paraṃ jyotirupasampadya svena rūpeṇābhiniṣpadyate" "sa tatra paryeti jakṣat krīḍan ramamāṇaḥ" "sa svarāh bhavati tasya sarveṣu lokeṣu kāmacāro bhavati" "sarvaṃ ha paśyaḥ paśyati sarvamāpnoti sarvaśaḥ" iti sarvajñatvādi śrūyate, ataḥ suṣuptaḥ saṃsarannevāyastasarvakaraṇo jñāna-bhogādyaśakto viśramasthānaṃparamātmānamupasampadyāśvastaḥ punarbhogāyottiṣṭati || 9 ||

|| karmānutmṛtiśabdavidhyadhikaraṇaṃ samāptam || 3 ||

3.2.10 mugdhe’rddhasampattiḥ pariśeṣāt || 10 ||

3.2.10

mugdhamadhikṛtya cintyate kimiyaṃ mūrcchā suṣuptyādiṣvanyatamā’vasthā? utāva-sthāntaram? iti viśaye suṣuptyādīnāmanyatamāvasthāyāmeva mūrcchāprāsiddhayupapatteravasthāntarakalpane pramā-ṇābhāvādanyatamāvasthā-iti prāpta ucyate-mugdhe’rddhasampattiriti | mugdhe puruṣe yātasyāvasthā-sā maraṇāyārddha-sampattiḥ, kutaḥ- pariśeṣāt | na tāvatsvapnajāgarau-jñānābhāvāt, nimittavairūpyādākāravairūpyācca, na suṣu-ptimaraṇe, nimittaṃ hi mūrcchāyā abhidhātādiḥ, pāriśeṣyānmaraṇāyārddhasampattirmūrcchā, maraṇaṃ hi sarvaprāṇa-dehasambandhoparatiḥ, sūkṣmaprāṇadehasambandhāvasthitirmūrcchā || 10 || || mugdhādhikaraṇam samāptam || 4 ||

3.2.11 na sthānato’pi parasyobhayaliṅga sarvatra hi || 11 ||

3.2.11

doṣadarśanādvairāgyodayāya jīvasyāvasthāviśeṣānirūpitāḥ | idānīṃ brahmaprāptitṛ-ṣṇājananāya prāpyasya brahmaṇo nirdoṣatvakalyāṇaguṇātmakatvapratipādanāyanārabhate, tatra jāgarasvaprasuṣupti-mugdhyutkrāntiṣu sthāneṣu tattatsthānaprayuktā jīvasya ye doṣāste tadantaryāmiṇaḥ parasya brahmaṇo’pi tatra tatrā-vasthitasya santi; neti vicāryyate | kiṃ yuktam? santīti, kutaḥ? tattadavasthaśarīre’vasthānāt | nanu "sambhogaprāptiriti cenna vaiśeṣyāt" "sthityadanābhyāṃ ca" ityādiṣuparasyākarmacaśyatvena doṣābhāva uktaḥ- tatkathamakarmavaśyasya parasya brahmaṇastattatsthānasambandhāddoṣa ucyate, itthamucyate - karmāṇyapi dehasamba-

3.2.11

ndhamāpādayanti puruṣārthajananāni bhavantīti "dehayogādvā" ityatroktam | tacca dahesambandhasyāpurūṣārthatvena bhavati | itarathā karmāṇyeva dukhaṃ janayiṣyanti kiṃ deha sambandhena; ato’karmavaśyatve satyapi nānāvidhāśuci-dehasambandho’puruṣārtha eva, atastanniyamanārthaṃ svecchayā tatpraveśe’pyapuruṣārthasambandho’varjjanīyaḥ, pūyaśoṇi-tādimajjanaṃ hi svecchākāritamapyapuruṣārtha eva | ato yadyapi jagadekakāraṇaṃ sarvajñatvādikalyāṇaguṇākaraṃ ca brahma, tathā’pi "yaḥ pṛthivyāṃ tiṣṭhan, ya ātmani tiṣṭhan, yaścakṣupi tiṣṭhan yo retasi tiṣṭhan" ityādivacanāt tatra tatrāvasthitasya tattatsambandharūpāpuruṣārthāḥ santi-iti-evaṃ prāpte pracakṣmahe "na sthānato’pi parasya" iti na pṛthivyātmādisthānatopi parasya brahmaṇo’puruṣārthagandhaḥ sambhavati | kutaḥ? ubhayaliṅgaṃ sarvatra hi-yataḥ sarvatra śrutismṛtiṣu parabrahmobhayaliṅgam-ubhayalakṣaṇamabhidhīyate-nirastanikhiladoṣatvakalyāṇaguṇākaratvalakṣaṇope-tamityarthaḥ "apahatapāpmā vijaro vimṛtyurviśoko vijighatso’pipāsaḥ satyakāmaḥ satyasaṅkalpaḥ" "samasta-kalyāṇaguṇātmako’sau svaśaktileśoddhṛtabhūtasargaḥ | tejobalaiśvaryamahāvabodhasuvīryaśakatyādiguṇaikarāśiḥ | paraḥ parāṇāṃ sakalā na yatra kleśādayaḥ santi parāvareśe" "samastaheyarahitaṃ viṣṇvākhyaṃ paramaṃ padam" ityādi-

3.2.11

śrutismṛtibhya ubhayalakṣaṇaṃ hi brahmāvagatam || 11 ||

3.2.12 bhedāditi cenna pratyekamatadvacanāt || 12 ||

3.2.12

yathā jīvasya prajāpativākyāvagatāpahapāpmatvādyubhavaliṅgasyāpi devādidehayogarūpāvasthābhedādapuruṣārtha- yogaḥ; tathā’ntaryāmiṇaḥ parasyāpi svato’pahatapāpmatvādyubhayaliṅgasya tattaddevādiśarīrayogarūpāvasthābhedā-dapuruṣārthayogo’varjjanīya

iti cet-tanna, pratyekamatadvacanāt "yaḥ pṛthivyāṃ tiṣṭhan, ya ātmani niṣṭha"nnityā- diṣu pratiparyāyaṃ "sa ta ātmā’ntaryāmyamṛtaḥ" ityantaryāmiṇo’mṛtatvavacanena tatra tatra svecchayāniyamanaṃ kurva-tastattatsambandhaprayuktāpuruṣārthapratiṣedhāt | jīvasya tu tat svarūpantirohitamiti "parābhidhyānāttu tiro-hita"mityatroktam | nanu svecchayā kurvato’pi tattadvastusvabhāvāyattā puruṣārthasambandho’varjjanīya ityuktam; naitadyuktaṃ, na hyacidvastvapi svabhāvato’puruṣārthasvarūpaṃ kamarvaśyānāṃ tu karmasvabhāvānuguṇyena paramapuruṣasaṅkal-pādekameva vastu kālabhedena puruṣabhedena ca sukhāya duḥkhāya ca bhavati; vastusvarūpaprayukte tu tādrūpye sarvaṃ sarvadā sarvasya sukhāyaiva duḥkhāyaiva vā syāt; na caivaṃ dṛśyate; tathā coktaṃ "narakasvargasaṃjñe vai pāpapuṇye dvijo-ttama? | vastvekameva duḥkhāya sukhāyerṣyāgamāya ca | kopāya ca yatastasmādvastu vastvātmakaṃ kutaḥ | tadeva prītaye bhūtvā punarduḥkhāya jāyate | tadeva kopāya yataḥ prasādāya ca jāyate | tasmād duḥkhātmakaṃ nāsti na ca kiñcitsukhātmakam" iti | ato jīvasya karmavaśyatvāttattatkarmānuguṇyena tattadvastusambandha evāpuruṣārthaḥ syāt, parasya tu brahmaṇaḥ svādhīnasya sa eva sambandhastattadvicitraniyamanarūpalīlārasāyaiva syāt || 12 ||

3.2.13 api caivameke || 13 ||

3.2.13

api caike śākhina ekasminneva dehasaṃyoge jīvasyāpuruṣārthaṃ parasya tu tadabhāvaṃ niyamanarūpaiśvaryāyattadīptiyogaṃ ca svaśabdenādhīyate "dvā suparṇā suyujā sakhāyā samānaṃ vṛkṣaṃ pariṣasvajāte | tayoranyaḥ pippalaṃ svādvattyana-śnannanyo’bhicākaśīti" iti |

3.2.14

atha syāt "anena jīvenātmanā’nupraviśya nāmarūpe vyākaravāṇi" iti brahmātmakajīvānupraveśapūrvakaṃ nāmarūpavyākaraṇamiti brahmaṇo’pi tadātmabhūtasya devamanuṣyādirūpatvaṃ tannā-mabhākatvaṃ cāsti, tataśca "brāhmaṇo yajeta" ityādividhiniṣedhaśāstragocaratvena karmavaśyatvamavarjjanīyamiti tatrāha -

3.2.14 arūpavadeva hi tatpradhānatvāt || 14 ||

3.2.14

devādiśarīrānupraveśe tena tena rūpeṇa yuktamapyarūpavadeva tad brahma rūparahitatulyameva; jīvavaccharīritvanibandhanaṃ kamarvaśyatvam asya na vidyata ityarthaḥ | kutaḥ? nirvāhakatvena pradhānatvāt | "akāśo ha vai nāmarūpayornirva- hitā te yadantarā tadbrahma" iti sarvānupraveśe’pi nāmarūpakāryāsparśena nāmarūpayornirvoḍh#ṛtvameva brahmaṇaḥ prati-pādayati | nanu taccharīrakatvena tadantaryāmitve kathamarūpavaditi rūpasambandharahitatulyatvamucyate, itthaṃ- yathā jīvasya tattajjanyasukhaduḥkhabhākatvena tattadrūpasambandhaḥ, tathā tadabhāvāt parasyā’rūpavattvam | vidhiniṣe-dhaśāstrāṇyapi karmavaśyamevādhikurvanti, tasmādarūpatulyameva paraṃ brahma | tataścāntaryāmirūpeṇāvasthitamapi

3.2.15

nanu ca "satyaṃ jñānamanantaṃ brahma" ityādibhirnirviśeṣaprakāśaikasvarūpaṃ brahmāvagamyate, anyattu sarvajñatvasatyasa-ṅkalpatvajagatkāraṇatvasarvāntarātmatvasatyakāmatvādikaṃ "neti neti" ityādibhiḥ pratiṣidhyamānatvena mithyā-bhūtamityavagantavyam, tatkathaṃ kalyāṇaguṇākaratvanirastanikhiladoṣatvarūpobhayaliṅgatvaṃ brahmaṇa iti; ata āha -

3.2.15 prakāśavaccāvaiyathyāt || 15 ||

3.2.15

yathā ca "satyaṃ jñānamanantaṃ brahma" ityādivākyāvaiyarthyāt prakāśasvarūpatvaṃ brahmaṇo’bhyupagamyate | tathā satya-saṅkalpatvasarvajñatva(sarva)jagatkāraṇatvasarvātmakatvanirasta - nikhilāvidyādidoṣatvādyabhidhāyivākyāvaiyarthyādu-bhayaliṅgameva brahma || 15 ||

3.2.16 āha ca tanmātram || 16 ||

3.2.16

kiñca "satyaṃ jñānamanantam" ityādi vākyaṃ brahmaṇaḥ prakāśasvarūpatāmātraṃ pratipādayati, nānyat satyasaṅkalpa-tvādikaṃ vākyāntarāvagataṃ niṣedhati; "neti neti" iti cā niṣedhasya viṣayo’nantarameva vakṣyate || 16 ||

3.2.17 darśayati cātho api smaryate || 17 ||

3.2.17

darśayati ca vedānta(vākya)gaṇaḥ kalyāṇaguṇākaratvaṃ nirastanikhiladoṣatvaṃ ca "tamīśvarāṇāṃ paramaṃ maheśvarantaṃ daivatānāṃ paramaṃ ca daivatam | sa kāraṇaṃ karaṇādhipādhipo na cāsya kaścijjanitā na cādhipaḥ | na tasya kāryaṃ karaṇaṃ ca vidyate na tatsamaścābhyadhikaśca dṛśyate | parā’sya śaktirvividhaiva śrūyate svābhāvikī jñānavalakriyā ca" "yaḥ sarvajñaḥ sarvavit yasya jñānamayantapaḥ" "bhīṣā’smādvātaḥ pavate bhīṣodeti sūryaḥ" "sa eko brahmaṇa ānandaḥ" | yato vāco nivarttante "āprāpya manasā saha | ānandaṃ brahmaṇo vidvānna vibheti kutaścaneti" "ni- ṣkalaṃ niṣkriyaṃ śāntaṃ niravadyaṃ nirañjanam" ityāti | smaryate ca "yo māmajamanādiṃ ca vetti lokamaheśvaram | viṣṭabhyāhamidaṃ kṛtsnamekāṃśena sthito jagat" "mayā’dhyakṣeṇa prakṛtiḥ sūyate sacarācaram | hetunā’nena kau- nteya jagaddhi parivarttate" "uttamaḥ puruṣastvanya paramātmetyudāhṛtaḥ | yo lokatrayamāviśya vibhatrtyavyama īśvaraḥ "sarvajñaḥ sarvakṛtsarvaśaktirjñānabalarddhimān | anyūnaścāpyavṛddhiśca svādhīno’nādimān vaśī | klamatandrībha-yakrodhakāmādibhirasaṃyutaḥ | niravadyaḥ paraḥ prāpterniradhiṣṭho’kṣarakramaḥ" ityādiḥ | ataḥ sarvatrāvasthitasyarapi brahmaṇa ubhayaliṅgatvāt tattatsthānaprayuktāḥ doṣāḥ na paraṃ brahma spṛśanti || 17 ||

3.2.18 ata eva copamā sūryyakādivat || 18 ||

3.2.18

yato nānāvidheṣu#e sthāneṣu sthitasyāpi parasya brahmaṇo na tatprayuktadoṣabhāktavam, ata eva jaladarpaṇādiprati-bimbitasūryyādivat paramātmā tatra tatrāvasthito’pi nirdoṣa iti śāstreṣūpamā kriyate "ākāśamekaṃ hi yathā ghaṭādiṣu pṛthapbhavet | tathātmaiko hyanekastho jalādhāroṣvivāṃśumān | eka eva hi bhūtātmā bhūte bhūte vyavasthitaḥ | ekadhā bahudhā caiva dṛśyate jalacandravat" ityādiṣu || 18 ||

3.2.19

atra codayati -

3.2.19 ambuvadagrahaṇāttu na tathātvam || 19 ||

3.2.19

tuśabdaścodyaṃ dyotayati ambuvaditi saptamyantādvatiḥ | ambudaparṇādiṣu yathā sūryamukhādayo gṛhmante; na tathā pṛthivyādiṣu#u sthāneṣu paramātmā gṛhmate | ambvādiṣu#e hisūryādayo bhrāntyā tatrasthā iva gṛhyante; na paramārtha-tastatrasthāḥ | iha tu "yaḥ pṛthivyāṃ tiṣṭhan" yo’psu tiṣṭhan" "ya ātmani tiṣṭhan3 ityevamādinā paramārthata eva paramātmā pṛthivyādiṣu sthito gṛhyate | ataḥ sūryāderambudarpaṇādiprayuktadoṣānanuṣaṅgastatra tatra sthityabhāvādeva| ato na tathātvaṃ- dārṣṭāntikasya na dṛṣṭāntatulyatvamityarthaḥ || 19 ||

3.2.20

pariharati -

3.2.20 vṛddhihrāsabhāktavamantarbhāvādubhayasāmañjasyādevaṃ darśanācca || 20 ||

3.2.20

pṛthivyādisthānāntarbhāvāt sthāninaḥ parasya brahmaṇaḥ svarūpato guṇataśca pṛthivyādisthānagatavṛddhihrāsādi-doṣabhāktvamātraṃ sūryādidṛṣṭāntena nivatrtyate | kathamidamavagamyate? ubhayasāmañjasyādevam ubhayadṛṣṭāntasāmañja-syādevamiti niścīyate | "ākāśamekaṃ hi yathā ghaṭādiṣu pṛthagbhavet" | jalādhāreṣvivāṃśumān" iti doṣava-tsvanekeṣu vastuṣu vastuto’vasthitasyākāśasya, vastuto’navasthitasyāṃśumataścobhayasyadṛṣṭāntasyopādānaṃ hi paramātmanaḥ pṛthivyādigatadoṣabhāktavanivattarnamātre pratipādye samañjasaṃ bhavati | ghaṭakarakādi#eṣu yathā vṛddhihrāsa-bhākṣu pṛthak pṛthak saṃyujyamānamapyākāśaṃ vṛddhihrāsādidoṣairna spṛśyate; yathā ca jalādhāreṣu viṣameṣu dṛśyamā-no’#ṃśumāṃstadgatavṛddhihrāsādibhirna spṛśyate, tathā’yaṃ paramātmā pṛthivyādiṣu nānākāreṣvacetaneṣu cetaneṣu ca sthitastattadgatavṛddhihrāsādidoṣairasaṃspṛṣṭaḥ sarvatra varttamāno’pyeka evāspṛṣṭadoṣagandhaḥ kalyāṇaguṇākara eva | etaduktaṃ bhavati - yathā jalādiṣu vastuto’navasthitasyāṃśumato hetvabhāvājjalādidoṣānabhiṣvaṅgaḥ, tathā pṛthi-vyādiṣvavasthitasyāpi paramātmano doṣapratyanīkākāratayā doṣahetvabhāvānna doṣasambandha iti, darśanācca-dṛśyate caivaṃ sarvātmanā sādharmyābhāve’pi vivakṣitāṃ-śasādharmyād dṛṣṭāntopādānam, siṃha iva māṇavaka ityādau |

3.2.20

ataḥ svabhāvato nirastanikhilājñānādidoṣaga-ndhasya samastakalyāṇaguṇākarasya pṛthivyādisthānato’pi na doṣasambhavaḥ || 20 ||

3.2.21

atha syāt "dve vāva brahmaṇo rūpe mūrttaṃ cāmūrtameva ca" iti prakṛtya samastaṃsthūlasūkṣmarūpaṃ prapañcaṃ brahmaṇo rūpa- tvena parāmṛśya "tasya ha vā etasya puruṣasya rūpaṃ yathā mahārajanaṃ vāsaḥ" ityādinā ākāraviśeṣaṃ cābhidhāya "athāta ādeśo neti neti na hyetasmāditi netyanyatparamasti" iti sarvaṃ prakṛtaṃ brahmaṇaḥ prakāramitiśabdena parāmṛśya tatsarvaṃ pratiṣidhya sarvaviśeṣādhiṣṭhānaṃ sanmātrameva brahma; viśeṣāstvevaṃvidhaṃ svasvarūpamajānatā brahma-ṇā kalpitā iti darśayati; ataḥ kathamubhayaliṅgatvaṃ brahmaṇa iti-atrāha -

3.2.21 prakṛtaitāvattvaṃ hi pratiṣedhati tato bravīti ca bhūyaḥ || 21 ||

3.2.21

naitadupapadyate-yadvrahmaṇaḥ prakṛtaviśeṣavattvaṃ "neti neti" iti pratiṣidhyata-iti, tathā sati bhrāntajalpitāyamā-natvāt | na hi brahmaṇo viśeṣaṇatayā pramāṇāntarāprajñātaṃ sarvaṃ tadviśeṣaṇatvenopadiśya punastadevānunmattaḥ

pratiṣedhati | yadyapi nirddiśyamāneṣu kecana padārthāḥ pramāṇāntaraprasiddhāḥ; tathā’pi teṣāṃ brahmaṇaḥ prakāratvama-prajñātameva, itareṣāṃ tu svarūpaṃ brahmaṇaḥ prakāratvaṃ cājñātam | atasteṣāmanuvādāsambhavādatraivopadiśnte | atastanniṣedho nopapadyate | yasmādevam tasmāt prakṛtaitāvattvaṃ brahmaṇaḥ pratiṣedhatīdaṃ vākyam | ye brahmaṇo viśeṣāḥ prakṛtāḥ; tadviśiṣṭatayā brahmaṇaḥ pratīyamāneyattā "neti

3.2.21

neti" iti pratiṣidhyate #ḥ neti neti-naivaṃ naivam, uktaprakāramātraviśiṣṭaṃ na bhavati brahma; ukta prakāraviśiṣṭa- tayā yā brahmaṇa iyattā prakṛtā; sā’tretiśabdena parāmṛśyata ityarthaḥ | yataśca niṣedhānantaraṃ brahmaṇo bhūyo guṇa- jātaṃ bravīti, ataśca prakṛtaviśeṣaṇayogitvamātraṃ brahmaṇaḥ pratiṣedhati | brravīti hi bhūyo guṇajātaṃ, "na hyeta-smāditi netyanyat paramasti atha nāmadheyaṃ satyasya satyamiti prāṇā vai satyaṃ teṣāmeṣa satya"miti | aya- marthaḥ-iti neti neti yadvrahma pratipāditaṃ, tasmādetasmādanyadvastu paraṃ na hyasti brahmaṇo’nyatsvarūpato guṇata-ścotkṛṣṭaṃ nāstītyarthaḥ | tasya ca brahmaṇaḥ satyasya satyamiti nāmadheyaṃ tasya ca nirvacanaṃ "prāṇā vai satyaṃ teṣā-meṣa satyam" iti | prāṇaśabdena prāṇasāhacaryyājjīvāḥ parāmṛśyante, te tāvat satyaṃ, viyadādivatsvarūpānya-thābhāvarūpapariṇāmābhāvāt teṣāmeṣa satyaṃ-tebhyo’pyeṣa paramapuruṣaḥ satyam, jīvānāṃ karmānuguṇyenajñā-nasaṅkocavikāsau vidyete; paramapuruṣasya tvapahatapāpmanastau na vidyete | atastebhyo’pyeṣa satyam | ataścaivaṃ vākyaśeṣoditaguṇajātayogāt "neti neti"ti brahmaṇaḥ saviśeṣatvaṃ na pratiṣidhyate api tu pūrvaprakṛteyattāmā- tram | ata ubhayaliṅgameva paraṃ brahma || 21 ||

3.2.22

brahmaṇaḥ pramāṇāntarāgocaratvena tatsambandhitayā mūrttāmūrttādirūpānuvādena tanniṣedhāsaṃbhavāt prakṛteyattāprati- ṣetha uktaḥ; tadeva pramāṇāntarāgocaratvaṃ draḍhayati -

3.2.22 tadavyaktamāha hi || 22 ||

3.2.22

tat-brahma pramāṇantareṇa naiva vyajyate, āha hi śāstraṃ "na saṃdṛśe tiṣṭhati rūpamasya na cakṣuṣā paśyati kaścanai- nam" "na cakṣuṣā gṛhmate nāpi vācā" ityādi || 22 ||

3.2.23 api saṃrādhane pratyakṣānumānābhyām || 23 ||

3.2.23

api ca saṃrādhane -samyakṣroṇane bhaktirūpāpanne nididhyāsana evāsya sākṣātkāro nānyatreti śrutismṛti-bhyāmavagamyate | "nāyamātmā pravacanena labhyo na medhayā na bahunā śrutena | yamevaiṣa vṛṇute tena labhyaḥ tasyaiṣa ātmā vivṛṇute #etanūṃ svām" "jñānaprasādena viśuddhasattvastatastu taṃ paśyate niṣkalaṃ dhyāyamānaḥ" iti śrutiḥ | smṛtirapi "nāhaṃ vedainar tapasā na dānena na cejyayā" "bhaktayā tvananyayā śakyaḥ ahamevaṃvidho’rjjuna ! | jñātuṃ draṣṭuṃ ca tattvena praveṣṭuṃ ca paraṃ " iti | bhaktirūpāpannamevopāsanaṃ saṃrādhanaṃ tasya prakṣaṇanamiti prīṇamevoktam | ato nididhyāsanāya brahmasvarūpamupadiśat "dve vāva brahmaṇaḥ" ityādiśāstraṃ brahmaṇo mūrttāmūrttarūpadvayādiviśi- ṣṭatāṃ prāgasiddhāṃ nānuvadituṃ kṣamam || 23||

2.3.24 prakāśādivaccāvaiśeṣyaṃ prakāśaśca karmaṇyabhyāsāt || 24 ||

2.3.24

itaśca prakṛtaitāvattvameva pratiṣedhati na mūrttāmūttādiviśiṣṭatvam; yataḥ sākṣātkṛtaparabrahmasvarūpāṇāṃ vāmadevā- dīnāṃ darśane prakāśādivat-jñānānandadisvarūpavanmūrttādiprapañcaviśiṣṭatāyā api brahmaguṇatvāvaiśeṣyaṃ pratī#eyate "taddhaitatpaśyannṛṣirvāmadevaḥ pratipede #​raahaṃ manurabhavaṃ sūryyaśca" ityādi | brahmasvarūpabhūtaprakāśānandādiśca teṣāṃ vāmadevādīnāṃ saṃrādhanātmake karmaṇyabhyāsāt upalabhyate, tadvaccābhyastasaṃrādhanānāṃ teṣāṃ mūrttāmūrttādiviśi-ṣṭatvamapyaviśeṣeṇa pratīyata ityarthaḥ || 24 ||

3.2.25

uktaṃ brahmaṇa ubhayaliṅgatvamupasaṃharati -

3.2.25 ato’nantena tathā hi liṅgam || 25 ||

3.2.25

ata uktairhetubhirbrahmaṇo’nantena kalyāṇaguṇagaṇena viśiṣṭatvaṃ siddham, tathā hi satyubhayaliṅgaṃ brahmopapannaṃ bhavati || 25 || || ubhayaliṅgādhikaraṇaṃ samāptam ||

3.2.26

asminnadhikaraṇe’vāntaraśaṅkātatparihārabāhulyāt sādhyapratipattivyā- kulatā syāditi paramasādhyopasaṃhāreṇa tannivṛttyarthaṃ sūtramabhiprayan vyācaṣṭe - ata iti | tathā hi satīti - iya-ttāniṣedhaparatve sati na kevalamubhayaliṅgatvābādhaḥ, api tūbhayaliṅgatvamupapāditaṃ bhavati hītyarthaḥ | ye tū bhayaliṅgatvaṃ

3.2.26 ubhayavyapadeśāttvahikuṇḍalavat || 26 ||

3.2.26

mūrtāmūrtātmakasyācitprapañcasya brahmaṇo rūpatvaṃ "dve vāva brahmaṇo rūpe" ityādinopadiśyate | "athāta ādeśo neti neti" iti mūrttāmūrttācidvasturūpatayā brahmaṇa iyattā pratiṣiddhayate | "na hyetasmāditi netyanyatparamasti" iti brahmaṇo’nyaduṣkṛṣṭaṃ na hyastīti pratipāditam | tadupapādanāya "atha nāmadheyaṃ satyasya satyamiti prāṇā vai satyaṃ teṣāmeṣa satyam" iti prāṇaśabdanirddiṣṭebhyaścetanebhyo’pyeṣa satyamiti kadācidapi jñānādisaṅkocābhāvā- duktam | tathā "pradhānakṣetrajñapatirguṇeśaḥ" "patiṃ viśvasyātmeśvaraṃ" "nityo nityānāṃ cetanaścetanānām" ityādi-śruteścāyamartho’vagamyate | tasyācidvastuno brahmarūpatvaprakāra idānīṃ cintyate, brahmaṇo nirdoṣatvasiddhayarthaṃ kimasyācidvastuno brahmarūpatvamahikuṇḍalanyāyena? uta prabhāprabhāvatorivaikajātiyogena? uta jīvasyeva viśeṣaṇaviśeṣyatayāṃ’śāṃśibhāvena iti | iha sthāpyamānaṃ viśeṣaṇaviśeṣyabhāvamaṅgīkṛtya "prakṛtiśca prati-jñādṛṣṭāntānuparodhāt" "tadananyatvamārambhaṇaśabdādibhyaḥ" ityatra sūkṣmacidacidvastuviśiṣṭādvrahmaṇaḥ sthūla-cidacidviśiṣṭasyotpattirananyatva #ṃ coktam | kiṃ yuktam? ahikuṇḍalavaditi; kutaḥ? ubhayavyapadeśāt,

3.2.26

"brahmaivedaṃ sarvam" "ātmaivedaṃ sarvam" iti tādātmyavyapadeśāt "hantā’hamimāstistro devatā anena jīve-nautmanā’nupraviśya" ityādi bhedavyapadeśāccāheḥ kuṇḍalabhāvarjubhāvavattasyaiva brahmaṇaḥ saṃsthānaviśeṣā evāci-dvastūni || 26 ||

3.2.27 prakāśaśrayavadvā tejastvāt || 27 ||

3.2.27

vāśabdaḥ pakṣavyāvṛttyarthaḥ | brahmasvarūpasyaivācidrūpeṇāvasthāne bhedaśrutayo brahmaṇo’pariṇāmitvavādinyo’pi vādhitā bhaveyuḥ, ato yathā tejastvena prabhātadāśrayayorbhinnayorapi tādātmyam; evamacitprapañcasya brahmaṇo rūpatvami-tyarthaḥ || 27 ||

3.2.28 pūrvavadvā || 28 ||

3.2.28

vāśabdaḥ pakṣadvayavyāvṛttyarthaḥ | ekasyaiva dravyasyāvasthāviśeṣayoge brahmasvarūpasyaivāciddravyarūpatvāduktado-ṣādanirmokṣaḥ, atha prabhātadāśrayayorivācidvrahmaṇorvrahmatvajātiyogamātram; evaṃ tarhyaśvatvagotvavadvrahmāpīśvare cidacidvastunoścānuvartamānaṃ sāmānyamiti sakalaśrutismṛtivyavahāravirodhaḥ pūvarvadeva, "aṃśo nānāvyapade-śāt" "prakāśādivattu naivaṃ paraḥ" iti jīvavat pṛthaksiddhayanarhaviśeṣaṇatvenācidvastuno brahmāṃśatvam; viśi-ṣṭavastvekadeśatvenābhedavyavahāro mukhyaḥ, viśeṣaṇaviśeṣyayoḥ svarūpasvabhāvabhedena bhedavyavahāro mukhyaḥ, brahma-ṇo nirdoṣatvaṃ ca rakṣitam | tadevaṃ prakāśajātiguṇaśarīrāṇāṃ maṇivyaktiguṇyātmanaḥ pratyapṛthaksiddhilakṣaṇa-

3.2.29 pratiṣedhācca || 29 ||

3.2.29

"sa vā eṣa mahānaja ātmā’jaro’maraḥ, nāsya jarayaitajjīryati" ityādibhirbrahmaṇo’ciddharmapratiṣedhācca viśe-ṣaṇaviśeṣyatvenaivāṃśāṃśibhāva ityarthaḥ | ataḥ sūkṣmacidacidvastuviśiṣṭaṃ kāraṇabhūtaṃ brahma, sthūlacidacidvastuvi-śiṣṭaṃ kāryabhūtaṃ brahmeti kāraṇātkāryasyānanyatvaṃ, kāraṇabhūtabrahmavijñānena kāyarsya jñātatetyādi sarvamupapannam; brahmaṇo nirdoṣatvaṃ ca rakṣitam | brahmaṇonirdoṣatvena kalyāṇaguṇākaratvena cobhayaliṅgatvamapi siddham || 29 ||

|| ahikuṇḍalādhikaraṇaṃ samāptam ||

3.2.30 paramataḥ setūnmānasambandhabhedavyapadeśebhyaḥ || 30 ||

3.2.30

idānīmasmātparasmājjagannimittopādānarūpaparamakāraṇātparabrahmaṇaḥ paramapi kiñci-ttattvamastīti kaiściddhetvābhāsairāśaṅkaya nirākriyate, asyopāsyasya nirdoṣatvānavadhikātiśayāsaṅkhayeyakalyā-

3.2.30

ṇaguṇākaratvasthemne | tatreyamāśaṅkā-yadidaṃ paraṃ brahmobhayaliṅgam, etasmānnikhilajagatkāraṇāt paramapi kicittattvamasti | katham? "atha ya ātmā sa seturvidhṛtiḥ" ityasya parasya setutvavyapadeśāt | setuśabdasya ca loke kūlāntaraprāptihetau prasiddheḥ, itonyadanena prāpyamastīti gamyate | tathā "etaṃ setuṃ tīrtvā andhasannanandho bhavati" iti taritavyatā cāsyābhidhīyate | ataścānyatprāpyamasti, unmānavyapadeśācca-unmitaṃ-parimitam idaṃ paraṃ brahma "catuṣpādvrahmaṣoḍaśakalam" iti unmānavyapadeśāt | sa cāyamunmānavyapadeśastena setunā prapya-syānunmitasyāstitāṃ dyotayati | tathā sambandhavyapadeśaśca setusetumatoḥ prāpakatvaprāpyatvalakṣaṇo dṛśyate | "amṛtasya paraṃ setuṃ dagdhendhanamivānalam" "amṛtasyaiṣa setuḥ" iti, ataśca parātparamasti | bhedena ca parātparaṃ vyapadiśyate "parātparaṃ puruṣamupaiti" "parātparaṃ yanmahato mahāntam" iti ca | tathā "tenedaṃ pūrṇaṃ puruṣeṇa sarvam" "tato yaduttarataraṃ tadarūpamanāmayama" iti | ata ebhyo hetubhyaḥ parasmādvrahmaṇaḥ paramapi kiñcidastīti gamyate iti || 30 ||

3.2.31

evaṃ prāpte’bhidhīyate --

3.2.31 sāmānyāttu || 31 ||

3.2.31

tuśabdaḥ pakṣaṃ vyāvarttayati |yattāvaduktaṃ setuvyapadeśāt parātparamastīti tannopapadyate | na hyayamatra kicitprāpyaṃ prati seturucyate "eṣāṃ lokānāmasambhedāya" iti setusāmānyena sarvalokāsaṅkarakaratvaśruteḥ | sinoti-vadhnāti svasminsarvaṃ cidacidvastujātamasaṅkīrṇamiti seturucyate | "etaṃ setuṃ tīrtvā" iti taratiśca prāptivacanaḥ yathā vedāntaṃ taratīti || 31 ||

3.2.32 buddhayarthaḥ pādavat || 32 ||

3.2.32

yo’yaṃ "catuṣpadbrahmaṣoḍaśakalaṃ" "pādo’sya viśvābhūtāni" ityunmānavyapadeśaḥ, sa buddhayarthaḥ-upāsanārthaḥ, "satyaṃ jñānamanantaṃ baahma" ityādibhirjjagatkāraṇasya brahmaṇo’paricchinnatvāvagamāt svata unmitatvāsambha- vāt | jagatkāraṇatvaṃ hi tasyaiva śrūyate "tasmādvā etasmādātmana ākāśaḥ sambhūtaḥ" "so’kāmayata bahusyāṃ prajāyeyeti" iti | ato yathā "vākpādaḥ prāṇaḥ pādaścakṣuṣpādo manaḥ pāda" ityādinā brahmaṇo vāgādipādavya-padeśa upāsanārthaḥ, evamayamapi || 32 ||

3.2.33

svayamanunmitasya kathamupāsanārthatayā’pyunmānasaṃbhavastatrāha -

3.2.33 sthānaviśeṣātprakāśādivat || 33 ||

3.2.33

pratipannavāgādisthānaviśeṣarūpopādhibhedāttatsambandhitayonmitatvānusandhānaṃ sambhavati, yathā prakāśādervi-tatasya vātāyanaghaṭādisthānabhedaiḥ paricchidyānusandhānasambhava ityarthaḥ || 33 ||

3.2.34 upapatteśca || 34 ||

3.2.34

yaduktam "amṛtasyaiṣa setuḥ" iti prāpyaprāpakasambandhavyapadeśāt prāpakātparaṃ prāpyamanyadastīti; tanna, prāpyasya paramapuruṣasya svaprāptau svasyaivopāyatvopapatteḥ, "nāyamātmā pravacanena labhyo na medhayā na bahunā śrutena | yame- vaiṣa vṛṇute tena labhyastasyaiṣa vivṛṇute tanūṃ svām" ityananyopāyatvaśravaṇāt || 34 ||

3.2.35 tathānyapratiṣedhāt || 35 ||

3.2.35

yatpunaruktaṃ "tato yaduttarataraṃ" "parātparaṃ puruṣam" akṣarātparataḥ paraḥ" ityādibhedavyapadeśātparātparamastīti, tannopapadyate, tatraiva tato’nyasya pratiṣedhāt, "yasmātparaṃ nāparamasti kiñcit yasmānnāṇīyo na jyāyo’sti kaścit" yasmādaparaṃ paraṃ nāsti kiñcit na kenāpi prakāreṇa paramastītyarthaḥ, tathā’nyatrāpi "na hyetasmāditi netyanyatparamastīti neti" iti neti nirdiṣṭādetasmādvrahmaṇo’nyatparaṃ na hyastītyarthaḥ | tathā "na tasyeśe kaścana

3.2.35

tasya nāma mahadyaśaḥ" iti | taddhi jagadupādānakāraṇatayā’nantaramuktaṃ "sarve nimeṣā jajñire vidyutaḥ puruṣādadhi" sa āpaḥ pradughe ubhe ime" ityādinā "abhdyaḥ sambhūto hiraṇyagarbhaḥ ityaṣṭau" iti ca jagatkāraṇaṃ puruṣamenaṃ pratyabhi-jñāpayati | "tato yaduttaratara"miti kimucyata iti cet, pūrvatra "vedāhametaṃ puruṣaṃ mahāntamādyivarṇaṃ tamasaḥ para-stāt | tamevaṃ viditvā’timṛtyumeti nānyaḥ panthā vidyate’yanāya" iti parasya brahmaṇo mahāpuruṣasya vedaname-vāmṛtatvasādhanaṃ, nānyo’mṛtatvasya panthā ityupadiśya tadupapādanāya "yasmātparaṃ nāparamasti kiñcidyasmā-nnāṇīyo na jyāyo’sti kaścit | vṛkṣa iva stabdho divi tiṣṭhatyekastenedaṃ pūrṇaṃ puruṣeṇa sarvam" iti puruṣasya paratvaṃ tadvayatiriktasya paratvāsambhavaṃ ca pratipādya "tato yaduttarataraṃ tadarūpamanāmayam | ya etadviduramṛtāste bhavantyathetare duḥkhamevāpiyanti" iti pūrvoktamarthaṃ hetuto nigamayati | yaduttarataraṃ puruṣatattvaṃ tadevārūpamanāmayaṃ yatastato ya etatpuruṣatattvaṃ viduḥ ta evāmṛtā bhavantyathetare duḥkhamevāpiyantīti | anyathopakramavirodho’na-ntaroktivirodhaśca, "parātparaṃ puruṣamupaiti divyam" iti pūrvatra "akṣarātparataḥ paraḥ" ityakṣarādavyākṛtādyaḥ paraḥ samaṣṭipuruṣastasmātparo yo’dṛśyatvādiguṇakaḥ sarvajñaḥ paramapuruṣaḥ sa evehāpi "parātparaḥ" iti samaṣṭipuruṣā-tparatvenocyate || 35 ||

3.2.36 anena sarvagatatvamāyāmaśabdādibhyaḥ || 36 ||

3.2.36

anena brahmaṇā sarvagatatvaṃ sarvasya jagato vyāptatvam, āyāmaśabdādibhyaḥ-sarvavyāptivāciśabdebhyo’vagamya-mānamasmātparaṃ nāstītyavagamayati | āyāmaśabdastāvat tenedaṃ pūrṇaṃ puruṣeṇa" sarvaṃ "yacca kiñcijjagatyasmin dṛśyate śrūyate’pi vā | antabahiśca tatsarvaṃ vyāpya nārāyaṇaḥ sthitaḥ" "nityaṃ vibhuṃ sarvagataṃ susūkṣmaṃ tadavyayaṃ yadbhūtayoniṃ paripaśyanti dhīrāḥ" | ādiśabdāt "brahmaivedaṃ sarvam" ātmaivedaṃ sarva"mityādayo gṛhmante | ata idaṃ paraṃ brahmaiva sarvasmātparam || 36 ||

|| iti parādhikaraṇam ||

3.2.37 phalamata upapatteḥ || 37 ||

3.2.37

uktamupāsisiṣopajananārthaṃ jīvasya sarvāvasthāsu sadoṣatvaṃ, prāpyasya ca parama-

3.2.38 śrutatvācca || 38 ||

3.2.38

"sa vā eṣa mahānaja ātmā’nnādo vasudānaḥ" "eṣa hyevānandayāti" iti bhogāpavargarūpaṃ palamayameva dadātī- ti hi śrūyate || 38 ||

3.2.39

samprati pūrvapakṣamāha -

3.2.39 dharmaṃ jaiminirata eva || 39 ||

3.2.39

ata eva-upapatteḥ, śāstrācca yāgadānahomopāsanarūpadharmameva phalapradaṃ jaiminirācāryo manyate | loke hi kṛṣyā-

dikaṃ dānādikaṃ ca karma sākṣādvā eramparayā vā svayameva phalasādhanaṃ dṛṣṭam; evaṃ vede’pi yāgadānahomā- dānāṃ sākṣātphalasādhanatvābhāve’pi paramparayā apūrvadvāreṇa phalasādhanatvamupapadyate | tathā "yajeta svargakāmaḥ" ityādiśāstramapi siṣādhayiṣitasvargasya karttavyatayā yāgādyabhidadhadanyathānupapattyā apūrvadvāreṇa phalasādhana-tvamavagamayati || 39 ||

3.2.40 pūrvaṃ tu vādarāyaṇo hetuvyapadeśāt || 40 ||

3.2.40

tuśabdaḥ pakṣavyāvṛttyarthaḥ; pūrvoktaṃ paramapuruṣasyaiva phalapradatvaṃ bhagavān vādarāyaṇo manyateḥ kutaḥ? hetuvyapadeśā- t-yaja devapūjāyāmiti devatārādhanabhūtayāgādyārādhyabhūtāgnivāyyavādidevatānāmeva tattatphalahetutayā tasminstasminnapi vākye #evyapadeśāt "vāyavyaṃ śvetamālabheta bhūtikāmo vāyurvai kṣepiṣṭhā devatā vāyumeva svena bhāgadheyenopadhāvati sa evainaṃ bhūtiṃ gamayati" ityādiṣu kāminaḥ siṣādhayiṣitaphalasādhanatvaprakāropadeśo-

3.2.40

’pi vidhyapekṣita eveti nātatparatvaśaṅkā yuktā | evamapekṣite’pi phalasādhanatvaprakāre śabdādevāvagate sati tatparityāgamaśrutāpūrvādiparikalpanaṃ ca prāmāṇikā na sahante | liṅādayo’pi devatārādhanabhūtayāgādeḥ prakṛ-tyarthasya kartṛvyāpārasādhyatāṃ vyutpattisiddhāṃ śabdānuśāsanānumatāmabhidadhati; nānyadalaukikamiti prāgevo- ktam | tadevaṃ "vāyurvai kṣepiṣṭhā devatā" ityādiśabdādvāyvādīnāṃ phalapradatvamavagamyate | vāyvādyātmanā ca parama-puruṣa evārādhyatayā phalapradāyitvena cāvatiṣṭhita iti śrūyate-"iṣṭāpūrttaṃ bahudhā jātaṃ jāyamānaṃ viśvaṃ vibharti bhuva-nasya nābhiḥ | tadevāgnistadvāṃyustatsūryastaducandramāḥ" iti; antaryāmibrāhmaṇe ca "yo vāyau tiṣṭhan yasya vāyuḥ śarīraṃ, yo’gnau tiṣṭhan, ya āditye tiṣṭhan" ityādi śrūyate | smaryate ca "yo yo yāṃ yāṃ tanuṃ bhaktaḥ śraddha-yā’rcitumicchati | tasya tasyācalāṃ śraddhāṃ tāmeva didhāmyaham || sa tayā śraddhayā yuktastasyārādhanamīhate | labhate ca tataḥ kāmānmayaiva vihitān hi tān" iti | ahaṃ hi sarvayajñānāṃ bhoktā ca prabhureva ca" iti, prabhu- riti phalapradāyītyarthaḥ | "devān devayajo yānti madbhaktā yānti māmapi | yānti madyājino’pi mām" iti ca | loke ca kṛṣyādibhirvicitrarūpān dravyaviśeṣān sampādya tai rājānaṃ bhṛtyadvāreṇa sākṣādvā’rcayanti, aÐccataśca rājā tattadarcanānuguṇaṃ palaṃ ca prayacchan dṛśyate | vedāntāstu atipatitasakaletarapramāṇasambhāvanā-bhūmiṃ nirastasamastāvidyādidoṣagandhaṃ svābhāvikānavadhikātiśayāparimitodāraguṇasāgaraṃ puruṣottamaṃ prati- pādya tadārādhanarūpāṇi ca yāgadānahomātmakāni, stutinamaskārakīrttanārcanadyānāni ca tadārādhanāni, ārādhitātparasmātpuruṣādbhogāpavargarūpaṃ phala ca vadantīti sarvaṃ samañjasam || 40 ||

|| iti phalādhikaraṇam || 8 ||

iti śrībhagavadrāmānujaviracite śārīrakamīmāṃsābhāṣye

tṛtīyasyādhyāyasya dvitīyaḥ pādaḥ ||



3.3.1 sarvavedāntapratyayaṃ codanādyaviśeṣāt || 1 ||

3.3.1

uktaṃ brahmopāsisiṣopajananāya vaktavyaṃ brahmaṇaḥ phaladāyitvaparyantam, idānīṃ brahmopāsanānāṃ guṇopasaṃhāravikalpanirṇayāya vidyābhedacintā prastūyate | prathamaṃ tāvadekasyā vaiśvānaravidyādikāyāḥ anekaśākhāsu śrūyamāṇāyāḥ kimekavidyātvam? uta vidyābheda? iti cintyate |

3.3.1

ata eva "teṣāmevetāṃ brahmavidyāṃ vadeta śirovrataṃ vidhivadyaistucīrṇam" iti śirovratavatāmātharvaṇikānāmeva vidyopadoniyama upapadyate, vidyaikye hi vidyāṅgasya śirovratasyānyeṣāmapi śākhināṃ prāpterniyamo nopapadyate- evaṃ prāpte ucyate-sarvavedāntapratyayamekamupāsanamiti, kutaḥ? codanādyaviśeṣāt, codanā tāvaduvapāsīta vidyāditvevaṃ jātīyako dhātvarthaviśeṣavidhiḥ, ādiśabdena "ekaṃ vā saṃyogarūpacodanākhyāviśeṣāt" iti karmakāṇḍaśākhāntarādhikaraṇasūtroktāḥ saṃyogarūpākhyā gṛhyante, eṣāṃ codanādīnāmaviśeṣāt saiveyaṃ vi- dyeti śākhāntare pratyabhijñāyate, tathā hi-chāndogyavājasaneyakayoḥ "vaiśvānaramupāste" iti codanā tāvadeka-rūpā, vedyaikanirūpaṇīyasvarūpasya vidiparyāyasyopāservedyabhūtavaiśvānaraikyāt rūpamapyaviśiṣṭam | ākhyā ca vaiśvānaravidyetyaviśiṣṭā; phalasaṃyogo’pyubhayatrāpi brahmaprāptirūpo’viśiṣṭaḥ | ata ebhiḥ pratyabhijñānā-cchākhāntare’pi vidyaikyam || 1 ||

3.3.2

yattūktamaviśeṣapunaśśravaṇātprakaraṇāntarācca vidheyabhedapratīterna vidyaikyamiti tadanubhāṣya pariharati-

3.3.2 bhedānneti cedekasyāmapi || 2 ||

3.3.2

aviśeṣapunaśśrutyā prakaraṇāntarācca vidheyabhedānna vidyaikyamiti cet ekasyāmapi vidyāyāṃ pratipattṛbhedātpu-naḥśrutiḥ prakaraṇāntaraṃ copapadyate | yatra hyekasmin pratipattari punaḥśrutiḥ prakaraṇāntaraṃ ca vidyate tatrā’nyathā-nupapattyā vidheyabhedādvidyābhedaḥ, pratipattṛbhede tu tatpratipattyarthatayā punaḥśrutyādyupapattestatra na vidheyāntarasambha- vaḥ || 2 ||

3.3.3

yaccoktaṃ śirovratavatāmātharvaṇikānāmeva vidyopadeśaniyamadarśanādvidyābhedaḥ pratīyata iti, atrāha -

3.3.3 svādhyāyasya tathātve hi samācāre’dhikārācca savavacca tanniyamaḥ || 3 ||

3.3.3

naitadasti-śirovratopadeśaniyamadarśanaṃ vidyābhedaṃ dyotayatīti, śirovratasya vidyāṅgatvābhāvāt, svādhyāyasya tathātve hi tanniyamaḥ- svādhyāyasya tathātvasiddhayarthaṃ-tajjanyasaṃskārabhākatvasiddhayarthaṃ hi śirovratopadeśani- yamaḥ, na vidyāyāḥ | kuta etat, "naitadacīrṇavrato’dhīyīta" iti tasyādhyayanasaṃyogāt, samācāre’dhikārācca, samācārākhye granthe "idamapi vedavratena vyākhyātam" ityatideśāt" "teṣāmevaitāṃ brahmavidyāṃ vadeta" vedavidyā-

3.3.4 darśayati ca || 4 ||

3.3.4

darśayati ca śrutirupāsanasya sarvavedāntapratyayatvam, tathā hi chāndogye "tasmin yadantastadanveṣṭavyam" ityu-ktavā "kiṃ tatra vidyate yadanveṣṭavyam" iti praśnapūrvakamapahatapāpmatvādiguṇāṣṭakaviśiṣṭaḥ paramātmā tasminnu- pāsya ityuktam | taittirīyake tu chāndogyasthaṃ pratinirdeśamupajīvya "tatrāpi dahraṃ gaganaṃ viśokastasmin yada-ntastadupāsitavyam" iti guṇāṣṭakaviśiṣṭasya paramātmana upāsanamucyate, tadubhayatra vidyaikatvena guṇopasaṃhā-rādevopadyapate || 4 ||

3.3.5

tadevaṃ śākhāntarādhikaraṇasiddhaṃ vidyaikyaṃ sthirīkṛtya tatprayejanamāha -

3.3.5 upasaṃhāro’rthābhedādvidhiśeṣavatsamāne ca || 5 ||

3.3.5

evaṃ sarvavedānteṣu samāne satyupāsane vedāntāntarāmnātānāṃ guṇānāṃ vedāntāntare upasaṃhāraḥ karttavyaḥ, kutaḥ?

vidhiśeṣavadarthābhedāt, yathaikasminvedānte śruto vaiśvānaradaharādividhiśeṣo guṇastadvidyāsambandhāttadupakāra-rūpaprayojanasidhdyarthamanuṣṭhīyate, tathā vedāntāntarodito’pi tadvidyāsambandhitvena tadupakārāviśeṣādupasaṃha- rttavya ityarthaḥ | caśabdo’vadhāraṇe || 5 || || sarvavedāntapratyayādhikaraṇaṃ samāptam ||

3.2.6 anyathātvaṃ śabdāditi cennā’viśeṣāt || 6 ||

3.2.6

evaṃ codanādyaviśeṣādvidyaikatvam, ekatve ca guṇopasaṃhāraḥ karttavya ityuktam, ataḥ paraṃ kāścana vidyā adhikṛtya pratyabhijñāhetubhūtacodanādyaviśeṣo’sti netīti nirūpya nirṇīyate | astyudgītha-

3.2.6

vidyā vājināṃ chandogānāṃ ca | vājināṃ tāvat "dvrayā ha prājāpatyā devāścāsurāśca" ityārabhya "te ha vā devā ūcuḥ hantāsurān yajña udgīthenātyayāma" ityudgīyenāsuravidhvaṃsanaṃ pratijñāyodgīthe vāgādīmanaḥ paryantadṛṣṭāvasurai-rabhibhavamuktavā "atha hemamāsanyaṃ prāṇamūcuḥ" ityādinodgīthe prāṇadṛṣṭayā asuraparābhavamukatvā "bhavatyātmanā para’sya dviṣan bhrātṛvyo bhavati ya evaṃ veda" iti śatruparājayaphalāyodgīthe prāṇadṛṣṭivirhitā | evaṃ chandogānā- mapi "devāsurā ha vai yatra saṃyetire" ityārabhya "taddhadevā udgīthamājahruranenainānabhihaniṣyāmaḥ" ityudgīthenāsura-parābhavaṃ pratijñāya tadvadevodgīthe vāgādidṛṣṭau doṣamabhidhāya "atha ha ya evāyaṃ mukhyaprāṇastamudgīthamupāsāñcakrire" satyādinodgīthe prāṇadṛṣṭayā asuraparābhavamukatvā 2yathāśmānamākhaṇamṛtvā vidhvaṃsate evaṃ haiva sa vidhvaṃsate ya evaṃvidi pāpaṃ kāmayate" iti śatruparābhāvāyodgīthe prāṇadṛṣṭirvihitā, vedanaviṣayavidhipratyayāśravaṇe’pi phala-

3.2.6

sādhanatvaśravaṇādvedanaviṣayo vidhiḥ kalpyate | udgīthavidyāyu#ā#ḥ kratvarthatvena kratusādguṇyaphalatve’pyārthavāṃdika- mapi phalaṃ tadaviruddhaṃ grāhyameveti devatādhikaraṇe pratipāditam | tatra saṃśayyate kimatra vidyaikyam? uta neti | kiṃ yuktaṃ? vidyaikyamiti kutaḥ? ubhayatrodgīthasyaivādhyastaprāṇabhāvasyopāsyatvaśravaṇāccodanādyaviśeṣāt | phalasaṃyogastāvacchatruparibhavarūpo na viśiṣyate, rūpamapyadhyastaprāṇa bhāvodgīthākhyoṃpāsyaikyādaviśiṣṭam, codanā ca vididhātvarthagatā’viśiṣṭā, ākhyā codgīthavidyetyaviśiṣṭā | atra rāddhānticchāyayā paricodya pariharati-anyathātvaṃ śabdāditi cennāviśeṣāt-iti | yaduktaṃ vidyaikyamiti, tannopapadyate, rūpabhedāt; rūpā-nyathātvaṃ hi śabdādeva pratīyate; vājasaneyake hi "atha hemamāsanyaṃ prāṇamūcustvaṃ na udgāyeti tatheti tebhya eṣa prāṇa udagāyat" ityudgānasya karttari prāṇadṛṣṭayā’suraparābhavamukatvā "ya evaṃ veda" iti kartaryeva prāṇadṛṣṭirevaṃ-śabdādavagamyate, chāndogye "atha ha ya evāyaṃ mukhyaḥ prāṇastamudgīthamupāsāñcakrire" ityudgānasya karmaṇyudgīthe prāṇadṛṣṭayā’suraparābhavamukatvā "ya evaṃvidi pāpaṃ kāmayate" ityevaṃśabdāt karmaṇyevodgīthe prāṇadṛṣṭirvihitā |

3.2.6

ata ekatra karttari prāṇadṛṣṭiśabdādanyatra karmaṇi prāṇadṛṣṭiśabdācca rūpānyathātvaṃ spaṣṭam | rūpānyathātve ca vidheyabhede sati kevalacodanādyaviśeṣo’kiñcitkara iti vidyābheda iti cet-tanna, aviśeṣeṇa hyubhayatrodgī-thasādhanakaparaparibhava upakrame pratīyate, vājasaneyake "te ha devā ūcurhantāsurān yajña udgīthenātyayāma" ityupakrame śrūyate, chāndogye’pi "taddha devā udgīthamājahruranenainānabhihaniṣyāmaḥ" iti | ata upakramāviro- dhāya "tebhya eṣa prāṇa udagāyat" ityadhyastaprāṇabhāva udgītha udgānakarmabhūta eva pākādiṣvodanādiva-tsaukaryātiśayavivakṣayā karttṛtvenocyate; anyathopakramagata udgīthaśabdaḥ karttarilākṣaṇikaḥ syāt, ato vidyaikyam || 6 || itiprāpte pracakṣmahe

3.3.7 na vā prakaraṇabhedātparovarīyastvādivat || 7 ||

3.3.7

naveti pakṣaṃ vyāvartayati, na caitadasti, yadvidyaikyamiti; kutaḥ? prakaraṇabhedāt "omityetadakṣaramudgīthamupā-sīta" iti prakṛtamudgīthāvayavabhūtaṃ praṇavaṃ prastutya "etasya vā akṣarasyopavyākhyānaṃ bhavati" "devāsurā ha vai yatra saṃyetire" ityārabhya "atha ha ya evāyaṃ mukhyaḥ prāṇastamudgīthamupāsāñcakrire" ityudgīthāvavayabhūtapraṇavaviṣa-yamupāsanaṃ chandogā adhīyate; vājinastu-tādṛśaprācīnaprakaraṇābhāvāt" hantāsurān yajña udgīthenātyayāma" iti-kṛtsnamudgīthaṃ prastutya "atha hemamāsanyaṃ prāṇamūcustvaṃ na udgāya" ityādikṛtsnodgīthaviṣayamadhīyate; ataḥ prakaraṇabhedena vidheyabhedaḥ, vidheyabhede ca rūpabheda iti na

vidyaikyam | kiñca "atha ha evāyaṃ mukhya #ḥ prāṇastamudgī-

3.3.7

thamupāsāñcakrire" iti pūrvaprakṛtaḥ udgīthāvayavabhūtaḥ praṇava evādhyastaprāṇabhāvaśchandogānāmupāsyaḥ, vājinā- ntu kṛtsnasyodgīthasya karttodgātā prāṇadṛṣṭayāpāsya iti | "atha hemamāsanyaṃ prāṇamucustvaṃ na udgāyeti tatheti tebhya eṣa prāṇa udagāyata" ityudgātari prāṇādhyāsaṃ nirdiśya "ya evaṃ veda" ityudgātaivādhyastaprāṇabhāva upāsyo vidhīyate, ataśca rūpabhedaḥ | na codgātaryupāsye vihite "udgīthenātyayāma" ityākhyāyikopakramavirodhaḥ śaṅka-nīyaḥ; udgāturupāsane udgīthasyodgānakarmabhūtasyāvaśyāpekṣitatvāttasyāpi paraparibhavākhyaṃ phalaṃ prati hetutvāt | ato rūpabhedādvidyābheda iti codanādyaviśeṣe’pi na vidyaikyam | parovarīyastvādivat-yathaikasyāmapi śākhā-yāmudgīthāvayavabhūte praṇave paramātmadṛṣṭividhānasāmye’pi hiraṇmayapuruṣadṛṣṭividhānāt parovarīyastvādiguṇa-viśiṣṭadṛṣṭividhānamarthāntarabhūtam || 7 ||

3.3.8 saṃjñātaścettaduktamasti tu tadapi || 8 ||

3.3.8

udgīthavidyeti saṃjñaikyāt tat-vidyaikyamuktaṃ cet-tat saṃjñaikyaṃ vidheyabhede’pyastyaiva; yathā agnihotrasaṃjñāni-tyāgnihotre, kuṇḍapāyināmayanāgnihotre ca, yathā codgīthavidyeti chāndogye prathamaprāpāṭhakoditāsu bahvīsu vidyāsu || 8 ||

3.3.9 vyāpteśca samañjasam || 9 ||

3.3.9

chāndogye prathamaprapāṭhake uvarāsvapi vidyāsūdgīthāvayavasya praṇavasya prathamaprastutasyopāsyatvena vyāpteśca tanma-dhyagatasya "taddha devā udgīthamājahruḥ" satyudgīthaśabdasya praṇavaviṣayatvameva samañjasam | avayave ca samudāya-śabdaḥ "paṭo dagdhaḥ" ityādiṣu dṛśyate | ataścodgīthāvayavabhūtaḥ praṇava evodgīthaśabdanirdiṣṭa iti sa eva prāṇa-

3.3.9

dṛṣṭayayopāsyaḥ chāndogye pratipattavyaḥ | vājasaneyake tu kṛtsnodgīthaviṣaya udgīthaśabda iti kṛtsnodgīthasya karttodgātā prāṇadṛṣṭayopāsya iti vidyānānātvaṃ siddham || 9 || || anyathātvādhikaraṇaṃ samāptam ||

3.3.10 sarvābhedādanyatreme || 10 ||

3.3.10

chāndogyavājasaneyakayoḥ prāṇavidyā’’mnāyate, "yo ha vai jyeṣṭhaṃ śreṣṭhaṃ ca veda jyeṣṭhaśca ha vai śreṣṭhaśca bhavati prāṇo vāva jyeṣṭhaśca śreṣṭhaśca" ityādi | tatra jyaiṣṭhayaśraiṣṭhayaguṇakaṃ prāṇamupāsyaṃ prati- pādya vākcakṣuḥśrotramanassu vasiṣṭhatvapratiṣṭhātvasaṃpavvāyatanatvākhyān guṇān pratipādya vāgādīnāṃ dahesya ca

3.3.10

prāṇāyattasthititvena tadāyattatattatkāryyatvena ca prāṇasya śraiṣṭhayaṃ pratipādya vāgādisambandhitayā śrutān vasi-ṣṭhatvādīn guṇāṃśca prāṇasambandhitayā pratipādayati | evaṃ chāndogyavājasaneyakayorjyaiṣṭhayaśraiṣṭhayaguṇako vasi-ṣṭhatvādiguṇakaśca prāṇa upāsyaḥ pratipādyate | kaupītarkānāṃ tu prāṇavidyāyāṃ tathaiva jyaiṣṭhayaśraiṣṭhayaguṇakaḥ prāṇa upāsyaḥ pratipāditaḥ, na punarvāsiṣṭhatvādayo vāgādisambandhino guṇāḥ prāṇasambandhitayā pratipāditāḥ | tatra saṃśayaḥ- kimatra vidyā bhidyate? uta na? iti, kiṃ yuktam? bhidyate iti | kutaḥ? rūpabhedāt | yadyapyubhayatra prāṇa eva jyaiṣṭhayaśraiṣṭhayaguṇaka upāsyaḥ, tathā’pyekatra vasiṣṭhatvādibhirapi guṇairyuktaḥ prāṇa upāsyaḥ pratīyate; itaratra tu tadvidhura ityupāsyarūpabhedādvidyābhedaḥ- iti prāpte vrūmaḥ-sarvābhedādanyatreme, nātra vidyābhedaḥ, anyatra kauṣītakīnāṃ prāṇavidyāyāmapi ime vasiṣṭhatvādayo guṇā upāsyāḥ santi, kutaḥ? sarvābhedāt-pratijñātaprāṇa-jyaiṣṭhayaśraiṣṭhayopapādanaprakārasya sarvasya tatrāpyabhedāt | tathā hi chandogavājasaneyināṃ prāṇavidyāyām "etā ha vai devatā ahaṃśreyase vyūdire" "ahaṃśreyase vivadamānāḥ" iti copakramya vāgādyahakaikāpakramaṇe anyeṣāṃ saprāṇā-nāmindriyāṇāṃ śarīrasya ca sthitiṃ tattatkāryaṃ cāvikalaṃ pratipādya prāṇotkramaṇe sarveṣāṃ viśaraṇamakāryakaratvaṃ cābhidhāya sarveṣāṃprāṇādīnasthititva-tadadhīnakāryatvābhyāṃ prāṇasya jyaiṣṭhayamupapāditam | evamupapāditaṃ vā-gādikāryasya prāṇādhīnatvam | "atha hainaṃ vāguvāca yadahaṃ vasiṣṭhā’smi tvaṃ tadvasiṣṭho’si" ityādinā vāgā-dibhiranūdyate | kauṣītakīnāṃ prāṇavidyāyāmapi prāṇajyaiṣṭhayaśraiṣṭhayapratipādanāya vāgādiṣu vasiṣṭhātvādayaḥ prati-

3.3.10

pāditāḥ | "atha hemā devatāḥ prajāpatiṃ pitarametyāvruvan ko vai naḥ śreṣṭhaḥ" ityādinā vāgādigatā guṇā vāgā-dayaśca dehaśca prāṇādhīnāḥ iti prāṇasya jyaiṣṭhayamupapāditam, vāgādibhiḥ svasvaguṇānāṃ vasiṣṭhatvādīnāṃ prāṇā-dhīnatvānuvādamātraṃ tu na kṛtam, naitāvatā rūpabhedaḥ, vāgādīnāṃ vasiṣṭhatvādiguṇānvitānāṃ prāṇādhīnakārya-tvopapādanenaiva prāṇasya vāgādivasiṣṭhatvādiguṇahetutvasya siddhatvāt, tadeva hi prāṇasya vasiṣṭhatvādiguṇa-yogitvaṃ; yadvāgādivasiṣṭhatvādihetutvam | ato’trāpi vasiṣṭhatvādiguṇayogāt prāṇo jyeṣṭhaḥ pratipanna iti nāsti vidyābhedaḥ || 10 || || sarvābhedādhikaraṇaṃ samāptam ||

3.3.11

prāṇavidyāṅgaviṣayamanyadapi nirūpaṇamanantarameva kariṣyate, yathā prāṇasya vasiṣṭhatvādyanusandhānena vinā jyai-ṣṭhayaśraiṣṭhayānusandhānānupapatteranuktānāmapi vasiṣṭhatvādīnāṃ kaupītakīprāṇavidyāyāṃ prāptaḥ, tathā brahmasvarūpā-nusandhānaṃ yairguṇairvinā nopapadyate te brahmavidyāsu sarvāsvanusandheyā ityayamarthaḥ pratipādyate-

ānandādayaḥ pradhānasya || 11 ||

3.3.11

atra brahmasvarūpaguṇānāṃ sarvāsu paravidyāsūpasaṃhāro’sti, neti vicāryate | apra-karaṇādhītānāmupasaṃhāre pramāṇabhāvāt prakaraṇaśrutānāmevopasaṃhāra iti, evaṃ prāpte vrūmaḥ- ānandādayaḥ pradhāna-sya, abhedāditi varttate, pradhānasya guṇino brahmaṇaḥ guṇino brahmaṇaḥ sarveṣūpāsaneṣvabhedāt guṇyapṛthagbhāvādgu-ṇānāṃ sarvatrānandādayastadguṇā upasaṃharttavyāḥ || 11 ||

3.3.12

evaṃ tarhi guṇyapṛthagbhāvādevānandādivat priyaśirastvādayo’pi "tasya priyameva śiraḥ" ityādau brahmaguṇatvena śrutāḥ sarvatra prasajyeran, netyāha-

3.3.12 priyaśirastvādyaprāptirupacayāpacayau hi bhede || 12 ||

3.3.12

brahmasvarūpaguṇānāṃ prāptāvucyamānāyāṃ priyaśirastvādīnāmaprāptiḥ teṣāmabrahmaguṇatvāt; brahmaṇaḥ puruṣavidha-tvarūpaṇamātrāntargatatvāt priyaśirastvādīnām | anyathā śiraḥpakṣapucchādyavayavabhede sati brahmaṇo’pyupaca-yāpacayau prasajyeyātām | tathā ca sati "satyaṃ jñānamanantaṃ brahma" ityādi virudhyate || 12 ||nanvevameva brahmasambandhināmevaiśvaryagāmbhīryaudāryakāruṇyādīnāṃ guṇānāmanantānāṃ guṇyapṛthaksthitatvamātreṇa

3.3.13

anantarasūtrasya śaṅkāmāha - nanviti | evamevetyevakāraḥ, evameva prasañjeratrityuttaratrānvayāt prasaṅgasyāvarjanīya tatrāśrutānāmapyusaṃhāre sarve sarvatra prasajyeran, ānantyādupasaṃhārāśaktiśca, tatrāha -

3.3.13 itare tvarthasāmānyāt || 13 ||

3.3.13

tu śabdaścodyaṃ vyāvarttayati, itare tvānandādayaḥ athasāmānyatsarvatrānuvarttante | ye tvartasamānāḥ- arthasvarūpa-nirūpaṇadharmatvenārthapratītyanundhinaste’rthasvarūpavatsarvatrānuvarttante | te ca guṇāḥ satyajñānāndāmalatvānanta-tvāni | "yato vā imāni" ityādinā jagatkāraṇatayopalakṣitaṃ brahma "satyaṃ jñānamatantaṃ brahma" "ānando baihma"

3.3.13

ityānandādibhirhi svarūpato nirūpyate | ata upāsvabrahmasvarūpāvagamāya sarvāsu vidyāsvānandādayo’nuva- rttante | ye tu nirūpitasvarūpasya brahmaṇaḥ kāruṇyādayoguṇāḥ pratipannāḥ, teṣāṃ guṇyapṛthaksthitatvrepi pratītya-nubandhitvābhāvāt ye yatra śrutāste tatropasaṃhāryā iti niravadyam || 13 ||

3.3.14

yadyupacayāpacayaprasaṅgāt priyaśirastvādayo brahmaṇaḥ puruṣavidhatvarūpaṇamātrārthāḥ, na tu brahmaguṇāḥ | tarhyatathā-rūpasya brahmaṇastathātvena rūpaṇaṃ kimarthaṃ kriyate, atatābhūtasya hi tathātvarūpaṇe kenacitprayojanena bhavita- vyam, "yathā ātmānaṃ

rathinaṃ viddhi" ityādinopāsakasya tadupakaraṇānāṃ ca rathirathāditvarūpaṇam upāsa-nopakaraṇa bhūtaśarīrendriyādivaśīkaraṇārthaṃ kriyata ityuktam | na ceha tathāvidhaṃ kiñcitprayojanaṃ dṛśyate iti balādvrahmaguṇatvaṃ priyaśirastvādīnāmabhyupetyam | tatrāha -

3.3.14 ādhyānāya prayojanābhāvāt || 14 ||

3.3.14

prayojanāntarābhāvādādhyānāyāṃ rūpaṇopadeśaḥ kriyate | ādhyānam- anucintanam, upāsanamucyate "brahmavidā-panoti param" ityatropadiṣṭādhyānarūpavedanasiddhaye hyānandamayabrahmapratipattyarthamānandamayaṃ brahma priyamodādirūpeṇa vibhagya śiraḥ pakṣāditvena rūpayitvopadiśyate | yathā annamayaḥ puruṣo’yaṃ dehaḥ śiraḥ pakṣādibhiḥ "tasyedameva śiraḥ" ityādinā buddhāvāropyate, yathā ca prāṇamayamanomayavijñānamayāḥ "tasya prāṇa eva śiraḥ" ityādinā

3.3.14

prāṇādyavayavairbuddhāvāropyante; evamebhyo’rthāntarabhūtastadantarātmā’’nandamayo’pi priyamodādibhirekadeśaiḥ śiraḥprabhṛtitvena rūpitairādhyānāya buddhāvāropyate | evamānandamayopalakṣaṇatvāt priyaśirastvādīnāṃ na sarvadā ānandamayapratītāvanuvarttante || 14 ||

3.3.15 ātmaśabdācca || 15 ||

3.3.15

"anyo’ntara ātmā’’nandamayaḥ" ityātmaśabdena nirdeśādātmanaśca śiraḥpakṣapucchāsambhavāt priyaśirastvāda-yastasyasukhapratipattyarthaṃ rūpaṇamātramiti gamyate || 15 ||

3.3.16

nanu "anyo’ntara ātmā prāṇamayaḥ" "anyo’ntara ātmā manomayaḥ" ityātmaśabdasyā’nātmasvapi pūrvaṃ prayuktatvāt "anyo’ntara ātmā’’nandamayaḥ" ityātmaśabdasyātmaviṣayatvaṃ kathaṃ niścīyate, tatrāha -

3.3.16 ātmagṛhītiritarabaduttarāt || 16 ||

3.3.16

"anyo’ntara ātmā’’nandamayaḥ" ityatrātmaśabdena paramātmana eva grahaṇam; itaravat, yathā itaratra "ātmā vā idameka evāgra āsīt sa īkṣata lokānnu sṛjai" ityādiṣvātmaśabdena paramātmana eva grahaṇam; tadvat | kuta etat? uttarāt "so’kāmayata bahu syāṃ prajāyeya" ityānandamayaviṣayāduvarādvākyāt || 16 ||

3.3.17 anvayāditi cetsyādavadhāraṇāt || 17 ||

3.3.17

 

pūrvatra prāṇamayādiṣvanātmasvātmaśabdānvayadarśanānnottarānniścetuṃ śakyata iti cet-syādavadhāraṇāt, syādeva niścayaḥ, kutaḥ? avadhāraṇāt, pūrvatrāpi "tasmādvā etasmādātmana ākāśaḥ sambhūtaḥ" iti paramātmana eva

3.3.18 kāryyākhyānādapūrvam || 18 ||

3.3.18

pūrvaprastutaprāṇavidyāśeṣabhūtam idānīṃ cintyate | chāndogyāvājasanekayorjyeṣṭhaṃ śreṣṭhaṃ ca prāṇamupāsyamaktavā prāṇasya vāsastvenāpo’bhidhīyante | chāndogye tāvat" "sā hovāca kiṃ me vāso bhaviṣyatītyāpa iti hojustamādvā etadaśiṣyantaḥ purastāccopariṣṭāccādbhiḥ paridadhati lambhuko ha vāso bhavatyanagno bhavati" iti | vājasaneyake kiṃ me vāsaḥ" iti prāṇena pṛṣṭā vāgādaya ūcuḥ "āpo vāsa iti tadvidvāṃśaśśrotriyā aśiṣyanta ācāmantyaśitvā cācāmanti etameva tadanamanagnaṃ kurvanto manyante" "tasmādevaṃvidaśiṣyannācāmedaśitvā cācāmedetameva tadanamanagnaṃ kurute" iti | tatra saṃśayaḥ kimatrācamanaṃ vidhīyate? utāyāṃ prāṇavāsastvānusandhānam? iti | "aśiṣyannācāmedaśitvā cācāmet" iti ācamane vidhipratyayaśravaṇāt "etameva tadanamanagnaṃ kurute" iti vedane vidhipratyayābhāvādanagnatāsaṃkīrttanasya stu-

3.3.18

tyarthatayā’nvayopapatteśca, bhojanāṅgasyācamanasya smṛtyācāraprāptatvena vidhipratyayavalātprāṇavidyāṅgamācamanā-ntaraṃ vidhīyate-iti prāpte vrūmaḥ- ācamanīyānāmaṣāṃ prāṇasya vasastvānusandhānamevehāpūrvamaprāptaṃ vidhīyate, kāryyākhyānāt-aprāptākhyānāt, aprāptākhyāne śabdasyārthavattvādityarthaḥ | etaduktaṃ bhavati-"kiṃ me vāsaḥ" "āpo vāsaḥ" "adbhiḥ paridadhati" "etameva tadanamanagnaṃ kurute" ityupakramopasaṃhārayorvākyasyāṣāṃ prāṇavāso-dṛṣṭiparatvapratīterācamanasya smṛtyācāraprāptatvādācamanamanūdyācamanīyāsvapsu prāṇavāsasatvānusandhānaṃ vidhī-yate-iti | ata eva cchāndogye "tasyādvā etadaśiṣyantaḥ purastāccopariṣyāccādbhiḥ paridadhati" ityadbhiḥ pari-dhānamevoktam; nācamanam || 18 || || kāryākhyānādhikaraṇaṃ samāptam ||

3.3.19 samāna evaṃ cābhedāt || 19 ||

3.3.19

vājasaneyake agnirahasya śāṇḍilyavidyā’’mnātā, "satyaṃ brahmetyupāsīta atha khalu kratumayo’yaṃ puruṣaḥ" ityārabhya "sa ātmānamupāsīta manomayaṃ prāṇaśarīraṃ bhārūpaṃ satyasaṅkalpamākāśā-

3.3.19

tmānam" iti | tathā tasminneva bṛhadāraṇyake punarapi śāṇḍilyavidyā’’mnāyate "manomayo’yaṃ puruṣo bhāḥ satyaṃ tasminnantararhṛdaya yathā vrīhirvā yavo vā sa eṣa sarvasya vaśī savarsyeśānaḥ sarvasyādhipatiḥ sarvamidaṃ praśāsti yadidaṃ kiñca" iti tatra saṃśayaḥ- kimatra bhidyate? uta neti | saṃyogacodanākhyānāmaviśeṣe’pi vaśi-tvādyupāsyaguṇabhedena rūpabhedād vidyābhedaḥ- iti prāpta ucyate-samāna evamiti | yathā’gnirahasye "mānemayaḥ prāṇaśarīraḥ bhārūpaḥ satyasaṅkalpatvaguṇagaṇaḥ śrutaḥ, evaṃ vṛhadāraṇyake’pi manomayatvādike samāne satyadhi- kasya vaśitvādeśca satyasaṅkalpatvaguṇābhedānna rūpabhedaḥ; ato vidyaikyam || 19 ||

|| samānādhikaraṇaṃ samāptam ||

3.3.20 sambandhādevamanyatrāpi || 20 ||

3.3.20

vṛhadāraṇyake śrūyate-" "satyaṃ brahma" ityupakramya "tadyatsatyamasau sa ādityo ya eṣa etasminmaṇḍale puruṣo paścāyaṃ dakṣiṇe’kṣin" ityupakramya ādityamaṇḍale’kṣiṇi ca satyasya brahmaṇo vyā- hṛtiśarīratvenopāsyatvamuktavā "tasyepaniṣadaharityadhidaivatam" "tasyopaniṣadahamityadhyātmam" iti dve upa-

3.3.20

nidau- rahasyanāmanī upāsanaśeṣatayā’’mnāyete; te kiṃ yathāśrutasthānaviśeṣaniyatatvena vyavasthite? utobhaya-trobhe aniyamena? iti saṃśaye satyasya vyāhṛtiśarīrasyaivopāsyasya brahmaṇo dvayoḥ sthānayoḥ sambandhāduṇasyai- kyena rūpābhedāt saṃyogādyabhedācca vidyaikyādaniyameneti prāptam | tadidamucyate-sambandhādevamanyatrāpi-iti | yathā manomayatvādiguṇaviśiṣṭasyaikatvādupāsyaikyena rūpābhedādvidyaikyād guṇopasaṃhāraḥ, evamanyatrā’kṣyādi-tyasambandhino brahmaṇaḥ satyasyaikatvena vidyaikyādubhayorubhayatropasaṃhāraḥ || 20 ||

3.3.21

evaṃ prāpte pracakṣmahe -

3.3.21 na vā viśeṣāt || 21 ||

3.3.21

na vaitadasti-yadvidyaikyādupasaṃhāraḥ- iti | kutaḥ viśeṣāt-upāsyarūpaviśeṣāt | brahmaṇa ekatve’pyekatrāditya-maṇḍalasthatayopāsyatvam, itaratrākṣyādhāratayopāsyatvamiti sthānasambandhitvabhedena rūpabhedādvidyābhedaḥ || naivaṃ śāṇḍilyavidyāyā upāsyathānāṃ bhidyate ubhayatra hṛdayādhāratvenopāsyatvāt, ato vyasthite iti || 21 ||

3.3.22 darśayati ca || 22 ||

3.3.22

darśayati cākṣyādhārādityādhārayorguṇānupasaṃhāram "tasyaitasya tadeva rūpaṃ yadamaṣya rūpam" ityādinā rūpādya-tideśena | svato hyaprāptāvatideśena prrāptyapekṣā || 22 || || sambandhādhikaraṇaṃ samāptam ||

3.3.23 sambhṛtidyuvyāptyapi cātaḥ || 23 ||

3.3.23

tai rīyake nārāyaṇīyānāṃ khileṣu ca "brahma jyeṣṭhā vīryāḥ sammṛtāni brahmāgre jyeṣṭhaṃ

3.3.23

divamātatāna | brahma bhūtānāṃ prathamo’ta jajñe tenārhati brahmaṇā sparddhituṃ kaḥ" iti brahmaṇi jyeṣṭhānāṃ vīryāṇāṃ sambhṛtiḥ dyuvyāptiścetyādiguṇajātamāmnātam | teṣāmupāsanaviśeṣamanārabhyādhītānāṃ guṇānāṃ sarvāsu vidya-sūpasaṃhāre prāpte ucyate-sambhṛtidyuvyāptyapi-iti | sambhṛtidyavyāptīti sāmāhāradvandvādekavadbhāvaḥ | sambhṛ-tyādakamanārabhyādhītamapi ata eva sthānabhedādvayavasthāpyam; na sarvatropasaṃharttavyam | kathamanārabhyādhītānāṃ sthānaviśeṣaniyatatvam svasāmarthyāditi vrūmaḥ, dyavyāptistāvaddhṛdayādyalpasthānagocarāsu vidyāsu nopasaṃharttuṃ śakyā; sambhṛtyādayo’pi tatsahacāriṇaḥ tattulyadeśā ityalpasthānaviṣayāsu vidyāsvanupasaṃhāryāḥ | śāṇḍi-lyadaharādividyāsvalpasthānaviṣayāsu "jyāyān pṛthivyāḥ" "yāvān vā ayamākāśastāvāneṣo’ntarhṛdaya ākāśaḥ" ityādayastatra tatrāśakyopasaṃhārāḥ manomayatvāpahatapāpmatvādiviśiṣṭasyopāsyasya māhātmya-pratipādanaparāḥ || 23 || || sambhṛtyadhikaraṇaṃ samāptam ||

3.3.24 puruṣavidyāyāmapi cetareṣāmanāmnānāt || 24 ||

3.3.24

taittirīyake puruṣavidyā’’mnāyate "tasyaivaṃ viduṣo yajñasyā’’tmā yajamānaḥ śraddhā patnī śarīramidhmamuro vedilomāni varhiḥ" ityādikā | chāndogye’pi puruṣavidyā’’mnāyate "puruṣo vāva yajñastasya yāni caturviśativarṣāṇi" ityādikā | tatra saṃśayaḥ- kimatra vidyā bhidyate? uta neti | puruṣavidyeti nāmaikyātpuruṣāvayaveṣu yajñāvayavakalpanasāmyena rūpaikyāttaittiriyake phalasaṃyogāśravaṇāt "pra ha ṣoḍaśaṃ varṣaśataṃ jīvati" iti chāndogyeśrutasyaiva puruṣavidyāphalatvāt phalasaṃyogasyāpyaviśeṣāt vidyaikyam-iti prāpta ucyate-

3.3.24

ubhayatrāmnātayorvidyāyoḥ puruṣavidyātve’pi vidyābhedo’styeva, kutaḥ? itareṣāmanāmnānāt | tathā hi "yatsāyaṃ prātarmadhyandinaṃ ca tāni savanāni" ityādayastaittirīyake āmnātāḥ chāndogye savanatvena nāmnāyante, tredhā vibhaktaṃ puruṣāyuṣaṃ chāndogye savanatvena kalpyate | chāndāgye śrutānāmaśiśiṣādīnāṃ dīkṣāditvakalpanaṃ taitti-rīyake na kṛtam, yajamānapatnyādiparikalpanaṃ cānyathā | ato rūpamubhayatra bhidyate, tathā phalasaṃyogo’pi bhidyate, taittirīyake hi pūrvānuvāke "brahmaṇetvāmahase omityātmānaṃ yuñjīta" iti brahmavidyāmabhidhāya tatpha-latvena "brahmaṇo mahimānamāpnoti" ityukatvā "tasyaivaṃ viduṣaḥ" ityādinā’’mnātā puruṣavidyā asyaiva brahma-viduṣo yajñatvakalpanamiti gamyate | ato brahmavidyāṅgatvāt brahmaprāptirevātra phalam, "phalavatsannidhāvaphalaṃ tadaṅgam" iti ca nyāyāttaittirīyakāmnādo puruṣavidyā brahmavidyāṅgamiti gamyate | chāndogye tvāyuḥprāptiphalā

3.3.24

puruṣavidyetyuktam | ato rūpasaṃyogayorbhedādvidyābheda ityekatrāmnātānāṃ guṇānāmitaratrānupasaṃhāraḥ || 24 ||

|| puruṣavidyādhikaraṇaṃ samāptam ||

3.3.25 vedhādyarthabhedāt || 25 ||

3.3.25

āthavarṇikā upaniṣadārambhe "śukraṃ praviṣya hṛdayaṃ pravidhya" ityādīnmantrānadhīyate, sāmagāśca rahasyabrāhmaṇā- rambhe "deva savitaḥ prasuva yajñaṃ prasuva" ityādyāmananti; kāṭhakāstaittirīyakāśca "śaṃno mitraśśaṃ varuṇaḥ" ityā-dikam; śāyayāyaninaśca "śveto’śvo harinīlo’si" ityādikam: aitareyiṇastu mahābratabrāhmaṇamadhīyate "indro havai vṛtraṃ hatvā mahānabhavat" ityādi; kauṣītakino’pi mahāvratabrāhmaṇameva "prajāpatirvai saṃvatvarastasyaiṣa ātmāyanmahāvratam" iti | vājasaneyinastu pravargyabrāhmaṇam "devā ha vai satraṃ niṣeduḥ" ityādi | tatra saṃśayaḥ- kimupaniṣadārambheṣvadhītāḥ "śukraṃ pravidhya" "śaṃ no mitra" ityādayo mantrāḥ

3.3.25

ityādīnāmabhicārādiśeṣatvamavamgayate, evameva "ṝtaṃ vadiṣyāmi" "tejasvinā’vadhītamāstu" ityādimantra-sāmarthyādeva svādhyāyaśeṣatvaṃ "śannomitra" ityādimantrāṇāmavamyate ato na teṣāṃ vidyāṅgatvamiti | "śukraṃ pravidhya" ityādīnāṃ pravargyādibrāhmaṇānāṃ ceha pāṭho divākītrtyatvāraṇye’nuvākyatvakṛtaḥ || 25 ||

|| vedhādyadhikaraṇaṃ samāptam ||

3.3.26 hānau tūpāyanaśabdaśeṣatvātkuśācchandastutyupagānavattaduktam || 26 ||

3.3.26

 

chandogā āmanti "aśva iva romaṇi vidhūya pāpaṃ carnda iva rohormukhātpramucyadhūtvā śarīramakṛtaṃ kṛtātmā brahmalokamabhisaṃbhavāni" iti; ātharvāṇikāśca "tadā vidvān puṇyapāpe vidhūya nirañjanaḥ paramaṃ sāmyamupaiti" iti; śāṭyāyaninastu "tasya putrā dāyamupayanti suhṛdaḥ sādhukṛtyāṃ dviṣantaḥ pāpakṛtyām" ityādi | kauṣītakinastu "tatsukṛtaduṣkṛte dhūnute tasya priyā jñātayaḥ sukṛtamupayanti apriyā duṣkṛtam" iti | evaṃ kkacitpuṇyapāpayorhāniḥ,kkacitpriyāpriyeṣu tatprāptiḥ, kkacidubhayaṃ ca śrutam | tadubhayamekaikavidyāyāṃ śrutamapi sarvavidyāṅgamāstheyam, sarvabrahmavidyāniṣṭhasyāpi brahma prāpnuvataḥ puṇyapāpaprahāṇasyāvaśyambhāvitvāta #​ prahīṇa-

3.3.26

viṣayatvāccopāyanasya | taccintanaṃ ca vidhīyamānaṃ sarvavidyāṅgaṃ bhavitumarhati | tatredaṃ vicāryate-hānicintana-mupāyanacintanamubhayacintanaṃ ca vikalperan, upasaṃhriyeran vā | kiṃ yuktam? vikalperanniti kutaḥ? pṛthagā-mnānasāmarthyāt | sasuccaye hi sarvatrobhayānusandhānaṃ syāt, tacca kauṣītarkāvākyenaiva siddhamityanyatrāmnāna-manarthakameva syāt | ato’nekatrāmnānasya vikalpa eva prayojanam | na cādhyetṛbhedena parihartuṃ śakyamaneka-trāmnānam, aviśeṣapunaḥ śravaṇaṃ hyadhyetṛbhedaparihāryam, atra tu hānireva dvayoḥ śākhayoḥ, upāyanameva caika- syām | na ca vidyābhedena vyavasthāpayituṃ śakyam, sarvaśeṣabhūtamidamanusandhānamityuktatvāt |

atredamucyate-hānau tūpāyanaśabdaśeṣatvāt-iti | tuśabdaḥ pakṣaṃ vyāvarttayati; hānāviti pradarśanārtham, kevalā- yāṃ hānau kevale copāyane śrūyamāṇe tayoritaretarasamuccayo’vaśyaṃ bhāvī kutaḥ? upāyanaśabdaśeṣatvāt-upāyana-

3.3.26

śabdasya hānivākyaśeṣatvāt | upāyanavākyasya hi hānivākyaśeṣatvamevocitam, viduṣā tyaktayoḥ puṇyapā-payoḥ praveśasthānavācitvādupāyanavākyasya || pradeśāntarāmnātasya vākyasya pradeśāntarāmnātavākyaśeṣatve dṛṣṭāntā upanyasyante - kuśācchandastutyupagānavat - iti | kauṣītakinaḥ "kuśā vānaspatyāḥ" ityāmananti,

3.3.26

śāṭyāyanināṃ tu "audumbaryyaḥ kuśāḥ" iti vākyaṃ sāmānyena vānaspatyatvenāvagatāḥ kuśāḥ audumbaryya iti viśiṃpattadvākyaśeṣatāmāpadyate; tathā "devasurāṇāṃ chandobhiḥ" ityādinā’viśeṣeṇa devāsurāṇāṃ chandasāṃ prasaṅge "devacchandāṃsi pūrvam" iti vacanaṃ kramaviśeṣaṃ pratipādayattadvākyaśeṣataraṃ gacchati | tathā "hiraṇyena ṣo-ḍaśinaḥ stotramupākaroti" ityaviśeṣeṇa prāpta "samayāviṣite sūrye ṣoḍaśinaḥ stotramupākaroti" sati viśe-

3.3.26

ṣaviṣayaṃ vākyaṃ tadvākyaśeṣatāṃ bhajate; tathā ṝtvija upagāyanti" ityaviśeṣaprāptasya "nādhvaryurupagāyet" iti vākyamanadhvaryuviṣayatāmavagamayattadvākyaśeṣatvamṛcchati; evaṃ sāmānyenāvagatamarthaṃ viśeṣe vyavasthāpayi- tuṃ kṣamasya vākyasya taccheṣatvamanabhyupagacchadbhistayorarthayorvikalpaḥ samātrayitavyaḥ; sa ca sambhavantyāṃ gatau na yajyate; taduktaṃ pūrvasminkaraṇḍe "api tu vākyaśeṣatvādanyāyyatvādvikalpasya vidhīnāmekadeśaḥ syāt"

3.3.26

iti | tadevaṃ kevalahānopāyanavākyorekavākyatvāt kevalasya hānasya kevalasya copāyanasyābhāvādvikalpo nopapadyate | kauṣītakināmubhayāmnānamaviśeṣapunaśśravaṇatvena pratipattṛbhedādaviruddham || 26 ||

|| hānyadhikaraṇaṃ samāptam ||

3.3.27 sāmparāye tarttavyābhāvāttathāhyanye || 27 ||

3.3.27

sukutaduṣkṛtayorhānamupāyanaṃ ca sarvāsu vidyāsu cintanīyamityuktam; taddhānaṃ kiṃ dehaviyogakāle dehādutkrāntasyādhvani ca? uta dehaviyogakāle eveti viśaye-ubhayatreti yuktam, ubhayathā śrutatvāt; evaṃ hi kauṣītakinaḥ samāmananti "sa etaṃ devayānaṃ panthānamāpadyāgnilokaṃ gacchati" ityupakramya "sa āgacchati virajāṃ nadīṃ tāṃ manasā’tyeti tatsukṛtaduṣkṛte dhūnute" iti | atra vākye adhvani sukṛtaduṣkṛ-tahāniḥ pratiyate | tāṇḍinastu "aśva iva romāṇi vidhūya pāpaṃ candra iva rāhormusvātpramucya | dhūtvā śarīrama- kṛtaṃ kṛtātmā brahmalokamabhisambhavāni" iti | atra tu dehaviyogakāla eveti pratīyate; śāṭyāyanake’pi "tasya putrā dāyamupayanti suhṛdaḥ sādhukṛtyāṃ dviṣantaḥ pāpakṛtyām" iti putreṣu dāyasaṃkrāntisamakālaṃ sukṛ-taduṣkṛtasaṃkramaṇaṃ śrūyamāṇaṃ dehaviyogakāla iti gamyate | ataḥ sukṛtaduṣkṛtayorekadeśo dehaviyogakāle hī- yate; śeṣastvadhvani-

iti prāpte ucyate-sāmparāye-iti | sāmparāye dehādapakramaṇakāle eva viduṣaḥ sukṛtaduṣkṛte niravaśeṣaṃ hīyete | kutaḥ? tarttavyābhāvāt - viduṣo dehaviyogātpaścātsukṛtaduṣkṛtābhyāṃ taritavyabhogābhāvāt, vidyāphalabhūta-

3.3.27

brahmaprāptivyatirekeṇa hi sukṛtaduṣkṛtābhyāṃ bhoktavye sukhaduḥkhe na vidyete | tathā hyanye dehaviyogādūrdhvaṃ brahma-prāptivyatiriktasukhaduḥkhopabhogābhāvamadhīyate aśarīraṃ vā va santaṃ na priyāpriye spṛśataḥ" "eṣa saṃprasādo’smā-ccharīrātsamutthāya paraṃ jyotirupasaṃpadya svena rūpeṇābhiniṣpadyate" "tasya tāvadeva ciraṃ yāvanna vimokṣye atha sampatsye" iti || 27 ||

3.3.28 chandata uyāvirodhāt || 28 ||

3.3.28

evamarthasvābhāvyātsukṛtaduṣkṛtahānikāle’vadhṛte satyubhayāvirodhena-śruterarthasvabhāvasya cāvirodhena chandataḥ- yatheṣṭaṃ padānāmanvayo varṇanīyaḥ | kauṣītakīvākye "tatsukṛtaduṣkṛte dhūnute" iti caramaśruto vākyāvayavaḥ "etaṃ devayānaṃ panthānamāpadya" iti prathamaśrutāvayavātprāganugamayitavya ityarthaḥ || 28 ||

3.3.29

atra pūrvapakṣī pratyavatiṣṭhate -

3.3.29 gaterarthavattvamubhayathā’nyathā hi virodhaḥ || 29 ||

3.3.29

sukṛtaduṣkṛtayorekadeśasya dehaviyogakāle hāniḥ, śeṣasya ca paścāditi ubhayathā karmakṣaye satyeva gaterarthavattvaṃ-devayānagatiśruterarthavattvamityarthaḥ | anyathā hi virodhaḥ- dehaviyogakāla eva sarvakarmakṣaye sūkṣmaśarīrasyāpi vināśaḥ syāt; tathā sati kevalasyātmano gamanaṃ nopapadyate | ata utkrāntisamaye viduṣo niśśapakarmakṣayo nopapannaḥ || 29 ||

3.3.30

atrottaram

3.3.30 upapannastallakṣaṇārthopalabdherlokavat || 30 ||

3.3.30

upapanna eva utkrāntikāle sarvakarmakṣayaḥ; katham tallakṣaṇārthopalabdheḥ-kṣīṇakarmaṇopyāvirbhūtasvarūpasya deha-sambandhalakṣaṇarthopalabdheḥ | paraṃ jyotirupasaṃpadyasvena rūpeṇabhiniṣpadyate" "sa tatra paryeti jakṣat krīḍan rama- māṇaḥ" "sa svarāḍ bhavati tasyara sarveṣu lokeṣu kāmacāro bhavati" "sa ekadhā bhavati tridhā bhavati" ityādiṣu dehasambandhākhyo’rthohyulabhyate | ataḥ kṣīṇakarmaṇo’pi sūkṣmaśarīrayuktasya devayānena gamanamupapadyate | kathaṃ sūkṣmaśarīramapyārambhakakarmavināśe’vatiṣṭhata iti cet-vidyāmāhātmyāditi vrūmaḥ | vidyā hi svayaṃ sūkṣma-śarīrasyā’nārambhikā’pi prākṛtasukhaduḥkhopabhogasādhanasthūlaśarīrasya sarvakarmaṇāṃ ca niravaśeṣakṣaye’pi sva-phalabhūtabrahmaprāptipradānāya devayānena pathainaṃ gamayituṃ sūkṣmaśarīraṃ sthāpayati, lokavat - yathā lākesasyādi-samṛddhayarthamārabdhe taṭākādike taddhetuṣu tadicchādiṣu vinaṣṭeṣvapi tadeva taṭākādikamaśithilaṃ kurvantastatra pārnāyapānādi kurvanti; tadvat || 30 ||

3.3.31

atha syāt-jñānināṃ sākṣātkṛtaparatatvānāṃ dehapātasamaye karmaṇo niravaśeṣakṣayāddehapātādūrdhvaṃ sūkṣmaśarīramātraṃ gatyarthamanuvarttate, sukhaduḥkhānubhavo na vidyate-iti yaduktam, tannopapadyate; vasiṣṭhāvāntaratapaḥprabhṛtīnāṃ sākṣā-tkṛtaparatattvānāṃ dehapātādūrdhvaṃ dehāntarasaṅgamaḥ, putrajanmaviṣattyādinimittasukhaduḥkhānubhavaśca dṛśyate-iti | ata uttaraṃ paṭhati-

3.3.31 yāvadadhikāramavasthitirādhikārikāṇām || 31 ||

3.3.31

nāsmābhiḥ sarveṣāṃ jñānināṃ dehapātasamaye sukṛtaduṣkṛtayorvināśa uktaḥ; api tu yeṣāṃ jñānināṃ dehapātānantara-marcirādikā gatiḥ prāptā, teṣāṃ dehapātasamaye sukṛtaduṣkṛtahāniruktā | vasiṣṭhādīnāṃ tvādhikārikāṇāṃ na dehapātānantaramarcirādikā gatiprāptiḥ, prārabdhasyādhikārasyāsamāptatvāt | teṣāṃ karmaviśeṣeṇādhikāraviśeṣaṃ prāptānāṃ yāvadadhikārasamāpti tadārambhakaṃ karma na kṣīyate | prārabdhasya hi karmaṇo bhogādeva kṣayaḥ | ata ādhi-kārikāṇāṃ tadārambhakaṃ karma yāvadadhikāramavatiṣṭhate | atasteṣāṃ na dehapātādanantaramaÐccarādigatiprāptiḥ || 31 ||

|| sāmparāyādhikaraṇaṃ samāptam ||

3.3.32

aniyamaḥ sarveṣāmavirodhaḥ śabdānumānābhyām || 32 ||

3.3.32

 

upakosalādiṣu yeṣūpāsaneṣvaÐccarādigatiḥ śrūyate, kiṃ tanniṣṭhānāmeva tayā brahma-prātiḥ, uta sarveṣāṃ brahmopāsananiṣṭhānām-iti saṃśaye; itareṣvanāmnānāta 2ye ceme’raṇye śraddhā tapa ityupāsate" "śraddhāṃ satyamupāsate" itītarasakalabrahmavidyopasthāpakatve pramāṇābhāvācca tanniṣṭhānāmeva-iti prāte’bhidhīyate-aniyamaḥ- iti | sarveṣāṃ-sarvopāsananiṣṭhānāṃ tayaiva gantavyatvāt tanniṣāṃnāmaveti niyamo nāsti | sarveṣāṃ tayaiva gamane hi sati śabdānumānābhyāṃ-śrutismṛtibhyāmavirodhaḥ; anyathā virodha evetyarthaḥ | śrutistāvat chandogyavājasaneyavākyayoḥ pañcāgnividyāyāmarcirādimārgeṇa sarvabrahmopasananiṣṭhānāṃ gamanamāha-

3.3.32

 

"ya evametādvidurye cāmī araṇye śraddhāṃ satyamupāsate te’cirṣamabhisambhavanti" iti vājasaneyake; "tada ya itthaṃ vidurye ceme’raṇye śraddhā tapa ityupāsate te’rciṣamabhisambhavanti" iti chāndogye; 2ye ceme’raṇye3 ityā-dinā śraddhāpūrvakaṃ brahmopāsīnāṁścoddiśyārcirādikā gatirupadiśyate, "satyaṃ jñānamanantaṃ brahma" "satyaṃ tveva vijijñāsitavyam" iti satyaśabdasya brahmaṇi prasiddheḥ | tapaśśabdasyāpi tenaikārthyātsatyatapaśśabdābhyāṃ brahmai-vābhidhīyate | śraddhāpūrvakaṃ brahmopāsanaṃ cānyatra śrutam, "satyaṃ tveva vijijñāsitavyam" ityupakramya "śraddhātveva vijijñāsitavyā" iti | smṛtirapi "agnirjyotirahaḥ śuklaḥ ṣaṇmāsa uttarāyaṇam | tatra prayātā gacchanti brahma brahmavido janāḥ" iti sarveṣāṃ brahmavidāmanenaiva mārgeṇa gamanamityāha - evaṃjātīyamāḥ śrutismṛtayo bahvayaḥ santi | evaṃ sarvavidyāsādhāraṇīyaṃ gatiḥ prāptaivopakosalavidyādāvanūdyate || 32 ||

|| aniyamādhikaraṇaṃ samāptam ||

3.3.33

akṣaradhiyāṃ tvavarodhaḥ sāmānyatadbhāvābhyāmaupasadavattaduktam || 33 ||

3.3.33

 

vṛhadāraṇyake śrūyate "etadvai tadakṣaraṃ gārgi brāhmaṇā abhivandanti asthūlamanaṇva-hrasvamadīrghamalohitamastrehamacchāyamatamo’vāyvanākāśamasaṅgamarasamagandhamacī#uṣkamaśrotramavāgamano’tejaskama-prāṇamasusvamamātramanantaramavāhyaṃ na tadaśnāti kiñcana etasya vā akṣarasya praśāsane gārgi sūryācandramasau vidhṛtau tiṣṭhataḥ" iti | tathā ātharvaṇe "atha parā yayā tadakṣaramadhigamyate yattadadreśyamagrāhyamagotramavarṇa-macakṣuḥśrotraṃ tadapāṇipādam" iti | tatra saṃśayaḥ- kimime akṣaraśabdanirddiṣṭabrahmasambandhitayā śrutāḥ asthūlatvādayaḥ prapañcapratyanīkatāsvarūpāḥ sarvāsu brahmavidyāsvanusandheyāḥ? uta yatra śrūyante tatraiva-iti | kiṃ yuktaṃ? yatra śrutā-statraiveti | kutaḥ vidyāntarasya rūpabhūtānāṃ guṇānāṃ vidyāntarasya rūpatve pramāṇābhāvāt, pratiṣedharūpāṇāme-ṣāmānandādivat svarūpāvagamopāyatvābhāvācca | ānāndādibhiravagatasvarūpe hi brahmaṇi sthūlatvādayaḥ prapañcadharmāḥ pratiṣidhyante, nirāmbanapratiṣedhāyogāt ||

3.3.33

 

evaṃ prāpte pracakṣmahe-akṣaradhiyāṃ tvavarodhaḥ- iti | akṣarabrahmasambandhinīnāmasthūlatvādidhiyāṃ sarvabrahmavi-dyāsvavarodhaḥ-saṅgrahaṇamityarthaḥ | kutaḥ? sāmānyatadbhāvābhyāṃ-sarveṣūpāsaneṣūpāsyasyākṣarasya brahmaṇaḥ samānatvadasthūtvādīnāṃ tatsvarūpapratītau bhāvācca | etaduktaṃ bhavati-asādhāraṇākāreṇa grahaṇaṃ hi vastuno grahaṇam | na ca kevalamānandādi brahmaṇo’sādhāraṇamākāramupasthāpayati, pratyagātmanyaṣyānandāde-rvidyamānatvāt, heyapratyanīko hyānandādimarbrahmaṇo’sādhāraṇaṃ rūpam | pratyagātmanastu svato heyavirahiṇo’pi heyasambandhayogyatā’sti | heyapratyanīkatvaṃ ca cidacidātmakaprapañcadharmabhūtasthūlatvādi-viparītarūpam | ataḥ asādhāraṇākāreṇa brahmānusandadhatā’sthūlatvādiviśeṣitajñānānandādyākāraṃ brahmānusandheyamiti asthūlatvādīnāmānandādiva-

3.3.33

 

dvrahmasvarūpapratītyantarbhāvātsarvāsu brahmavidyāsu tathaiva brahmānusandheyamiti | guṇānāṃ pradhānānuvarttitve dṛṣṭā-ntamāha-aupasadavaditi, yathā jāmadagnyacatūrātrapuroḍāśyupasadguṇabhūtaḥ sāmavedapaṭhitaḥ "agnirvai hotraṃ vetu" ityādiko mantraḥ pradhānānuvarttitayā yājurvaidikenopāṃśutvena prayujyate, taduktaṃ prathame kāṇḍe "guṇamukhyavyati- krame tadarthatvānmukhyena vedasaṃyogaḥ" iti || 33 ||

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nanvevaṃ sarvāsu brahmavidyāsu brahmaṇa eva guṇitvād guṇānāṃ ca pradhānānuvarttitvāt "sarvakarmā sarvagandhaḥ sarva rasaḥ" ityāderguṇajātasya pratividyaṃ vyavasthitasyāpyavyavasthā syāttatrāha-

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iyadāmananāt || 34 ||

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āmananam-ābhimukhyena mananam-anucintanam | āmananāddhetoriyadeva guṇajātaṃ sarvatrānusandheyatvena prāptam; yadasthūlatvādiviśeṣitamānandādikaṃ, yena guṇajātena vinā brahmasvarūpasyetaravyāvṛttasyānusandhānaṃ na sambhavati tadeva savartrānuvarttanīyam, tacceyadevetyarthaḥ | itare tu sarvakarmatvādayaḥ pradhānānuvarttino’pi cintanīyatvena pratividyaṃ vyavasthitā || 34 ||

|| akṣaradhyadhikaraṇaṃ samāptam || 14 ||

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antarā bhūtagrāmavatsvātmano’nyathā bhedānupapattiriti cennopadeśavat || 35 ||

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vṛhadāraṇyake uṣastapraśna evamāmnāyate "yatsākṣādaparokṣādvrahma ya ātmā sarvāntara-stanme vyācakṣva" iti | tasya prativacanaṃ "yaḥ prāṇena prāṇiti sa ta ātmā sarvāntaro yo’pānenāpāniti sa ta ātmā" ityādi | atuṣṭena tena punaḥ pṛṣṭa āha "na dṛṣyerdraṣṭāraṃ paśyerna śruteḥ śrotāraṃ #ṛṇuyāḥ "na matermantāraṃ manvīthāḥ na vijñāte-rvijñātāraṃ vijānīyā eṣa ta ātmā sarvāntayo’to’nyadārtam" iti | tathā tadanantaraṃ kaholapraśne caivamā-mnāyate "yadeva sākṣādaparokṣādvrahma ya ātmā sarvāntaraḥ tanme vyācakṣva" iti | prativacanaṃ ca "yo’śanāyāpipāse śokaṃ mohaṃ jarāṃ mṛtyumatyeti evaṃ haitamātmānaṃ viditvā brāhmaṇaḥ putroṣaṇāyāśca

3.3.35

 

vitteṣaṇāyāśca" ityādi "ato’nyadārttam" ityantam | tatra saṃśayyate-kimanayorvidyābhedo’sti? neti | kiṃ yuktam, bheda iti, kutaḥ? rūpabhedāt | prativacanabhedādrūpaṃ bhidyate | praśnasyaikarūpye’pi prativacanaprakāro hi bhedenopalabhyate | pūrvatra prāṇanādīnāṃ karttā sarvāntarātmatvenocyate; paratrāśanāyāpipāsādirahitaḥ | ataḥ pūrvatra prāṇitā dehendriyabuddhimanaḥ- prāṇavyatiriktaḥ pratyātmocyate; paratra tu tadatirikto’śanāyāpipāsādi-rahitaḥ paramātmā | ato rūpaṃ bhidyate | bhūtagrāmavataśca pratyagātmanastasya bhūtagrāmasya sarvasyāntarātmatvena sarvāntaratvamapyupapannam | yadyapi pratyagātmanaḥ sarvantaratvaṃ bhūtagrāmamātrāpekṣatvenāpekṣikam, tathā’pi tadeva grāhyam, anyathā mukhyāntarātmaparigrahalobhātparamātmasvīkāre prativacanabhedo nopapadyate | prativacanaṃ hi pūrvatra pratyagātmaviṣayaṃ, paramātmanaḥ prāṇitṛtvāpānitṛtvādyasambhavāt, paraṃ ca paramātmaviṣayam, aśanāyāpipāsādyatītatvāt | taditamāśaṅkate-antarā bhūtagrāmavatsvātmano’nyathābhedānupapattiriti cet-iti, antarā-sarvāntarātmatvena prathamaprativacanaṃ bhūtagrāmavatsvātmanaḥ-bhūtagrāmavān-tadantaraḥ svātmā-pratyagātmā sarvāntara ityucyate ityarthaḥ | anyathā "yaḥ prāṇena prāṇiti" "yo’śanāyāpipāsādyatītaḥ" iti prativacanabhedānupattiriti cet - atrottaraṃ neti | na vidyābheda ityarthaḥ | ubhayatra paraviṣayatvātpraśna-prativacanayoḥ | tathā hi -"yatsākṣādaparokṣādvrahma

3.3.35

 

ya ātmā sarvāntaraḥ" iti praśnastāvatparamātmaviṣaya eva, brahmaśabdasya paramātmāsādhāraṇatvrepi pratyagātma- nyapi kadācidupacaritaprayogadarśanāttadvayāvṛttyā paramātmapratipattyarthaṃ 2yatsaṃkṣādvrahma" iti viśeṣaṇaṃ kriyate | aparokṣatvamapi sarvadeśasarvakālasambandhitvam "satyaṃ jñānamanantaṃ brahma" ityanantatvenāvagatasya paramātmana evopapadyate | sarvāntaratvamapi "yaḥ pṛthivyāṃ tiṣṭhan pṛthivyā antaraḥ" ityārabhya "ya ātmani tiṣṭhannātmano-’ntaraḥ" iti sarvāntaryāmiṇaḥ paramātmana eva sambhavati | prativacanamapi tathaiva paramātmaviṣayam, "yaḥ prāṇena prāṇiti" iti nirupādhikaṃ prāṇasya kartṛtvaṃ paramātmana eva, pratyagātmanaḥ suṣuptau prāṇanaṃ prati kartṛtvābhāvāt | evamajānatoṣastena prāṇane kartṛtvamātramuktaṃ manvānena pratyagātmano’pi sādhāraṇatvaṃprativacanasya matvā atuṣṭena punaḥ pṛṣṭastaṃ prati pratyagātmano vvāvṛttaṃ nirupādhikatvena prāṇanasya karttāraṃ paramātmānamāha - "na dṛṣṭerdraṣṭāraṃ paśyeḥ" ityādinā | indriyādhīnānāṃ darśanaśravaṇamananavijñānānāṃ kartāraṃ pratyagātmānaṃ prāṇanasya kartṛtvenokta iti na manvīthāḥ, tasya suṣuptimūrcchādau prāṇanāderakartṛtvāt | "ko hyevānyātkaḥ prāṇyāt yadeṣa ākāśa ānando na syāt" iti sarva prāṇiprāṇanahetutvaṃ hi paramātmana eva anyatra śrutam | ataḥ pūrvapraśnaprativacane paramātmaviṣaye, evamuttare api, aśanāyādyatītatvasya paramātmāsādhāraṇatvāt | ubhayatra "ato’nyadārtta"mityupasaṃhāraścaikarūpaḥ | praśnaprativacanāvṛttistu kṛtsnaprāṇiprāṇanahetoḥ parasya brahmaṇo’-śanāyādyatītatvapratipādanāya | tatra dṛṣṭāntamāha-upadeśavaditi | yathā sadvidyāyām "uta tamādeśamaprākṣyaḥ" iti prakrānte sadupadeśe "bhagavāṃstatveva me tadvravītviti3 "bhūya eva mā bhagavāt vijñāpaya"tviti praśnasya "eṣo’ṇimaitadātmyamidaṃ sarvaṃ tatsatya"miti prativacanasya ca bhūyo bhūya āvṛttiḥ sato brahmaṇaḥ tattanmāhātmyaviśeṣapratipādanāya dṛśyate; tadvata | ata ekasyaiva sarvāntarabhūtasya brahmaṇaḥ kṛtsnaprāṇiprāṇana-hetutvāśanāyādyatītvapratipādanena rūpaikyādvidyaikyam || 35 ||

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atha syāt-yadyapyubhe praśnaprativacane parabrahmaviṣaye; tathā’pi vidyābhedo’varjjanīyaḥ, ekatra sarvaprāṇiprāṇana-hetutvenopāsyam, itaratrāśanāyādyatītatvenetyupāsyaguṇabhedena rūpabhedāt, praṣṭṭabhedācca | pūrvatra hyuṣastaḥ praṣṭā, utaratra tu kaholaḥ- iti; tatrāha -

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vyatihāro viśiṃṣanti hītaravat || 36 ||

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nātra vidyābhedaḥ, praśnaprativacanābhyāmekarūpārthaviṣayābhyāmekena ca vidhipadenaikavākyatvapratīteḥ | praśnadvayaṃ tāvatsarvāntarātmatvaviśiṣṭabrahmaviṣayam | dvitīye praśne "yadeva sākṣādaparokṣādvrahma ya ātmā sarvāntaraḥ" ityevakāraśca pūrvatropastena pṛṣyaguṇaviśiṣṭabrahmaviṣayatvaṃ kaholapraśnasyāvadhārayati | prativacanaṃ cobhayatra "sa ta ātmā sarvāntaraḥ" iti sarvāntarātmatvaviśiṣyabrahmaviṣayamekarūpameva, vidhipratyayaścovaratraiva dṛśyate "tasmādvr#āhmaṇaḥ pāṇḍityaṃ nirvidya bālyena tiṣṭhāset" iti | evaṃ sarvāntarātmatvaviśiṣṭabrahmaikaviṣayatve dvayoravadhṛte satyekasminneva sarvāntarātmatvaviśiṣṭe brahmaṇyupāsye upastakaholayoritaretarabuddhivyatihāraḥ katarvyaḥ | upastasya yā sarvāntarātmano brahmaṇaḥ sarvaprāṇiprāṇanahetutvaviṣayā buddhiḥ; sā kaholenāpi praṣṭrā kāryā | yā ca kaholasya tasyaiva brahmaṇo’śanāyādyatītatvaviṣayā buddhiḥ, soṣastenāpi kāryā | evaṃ vyatihāre kṛte ubhābhyāṃ sarvāntarasya brahmaṇaśe jīvavyāvṛttiravagatā bhavati | enaṃ sarvāntarātmānaṃ pratyagātmano vyāvṛttamavagamayituṃ sarvaprāṇiprāṇanahetutvāśanāyādyatītatvapratipādanena viśi#ॅṣanti hi yājñavalakyasya prativacanāni | ato brahmaṇaḥ sarvāntarātmatvamevopāsyaguṇaḥ | prāṇanahetutvādayastu tasyopapādakāḥ, nopāsyāḥ | nanūpāsyaguṇaḥ sarvāntarātmatvameva cetprāṇanahetutvasyāśanāyādyatītatvasya ca praṣṭrorvyatihṛtyā-nusandhānaṃ kimartham, taduṣyate-sarvaprāṇiprāṇanahetutvena sarvāntarātmani jīvādvayāvṛtte brahmaṇi upastenāva-dhṛte sati kaholena

3.3.36

 

jīvasya sarvātmanā’sambhāvitena svabhāvaviśeṣeṇa sarvāntarātmā vyāvṛttaśe’nusandheya iti kṛtvā punaḥ praśnaḥ kṛtaḥ | yājñavalkyo’pi tadabhiprāyamabhijñāya pratyagātmano’sambhāvitamaśanāyādipratyanīkatvamuktavān | ataścopāsyasya vyāvṛvipratītisiddhayarthamubhābhyāṃ parasparabuddhivyatihāraḥ kartavyaḥ, itaravat-yathetaratra sadvi- dyāyāṃ bhūyobhūyaḥ praśnaiśca prativacanaiśca tadeva sadvrahma vyavacchidyate; na punaḥ pūrvapratipannadguṇādguṇāntara-viśiṣṭatayopāsyaṃ pratipādyate tadvat || 36 ||

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tatrāpi praśnaprativacanabhede sati kathamaikyamavagamyata iti cet-tatrāha -

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saiva hi satyādayaḥ || 37 ||

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saiva hi-sacchabdābhihitā paramakāraṇabhūtā parādevataiva "seyaṃ devataikṣata" "tejaḥ parasyāṃ devatāyām" iti prakṛtā "yathā somya madhu madhukṛto nistiṣṭhanti" ityādiṣu paryāyeṣu sarveṣūpādyate | yataḥ "aitadātmyamidaṃ sarvaṃ tatsatyaṃ ātmā" sati prathamaparyāyoditāḥ satyādayaḥ sarveṣu paryāyeṣūpapādyopasaṃhriyante ||

kecittu "vyatihāro viśiṃṣanti hītaravat" "saiva hi satyādayaḥ" iti sūtradvayamadhikaraṇadvayaṃ varṇayanti | tatra pūrveṇa "tvaṃ vā ahamasmi bhagavo devate ahaṃ yai tvamasi bhagavo devate tadyo’haṃ so’sau yo’sau yo’sau so’ham" iti vākye jīvaparayorvyatihārānusandhānaṃ pratipādyata ityucyate -ityāhuḥ | tat "sarvaṃ khalvidaṃ brahma" "aitadā-

3.3.37

 

tmyamidaṃ sarvam" "tattvamasi" ityavagatasarvātmabhāvaviṣayatvādasya vākyasya nātra pratipādanīyamapūrva-mastītyanādaraṇīyam | tattu vakṣyate "ātmeti tūpagacchanti grāhayanti ca" iti | na ca sarvātmatvānu-sandhānātirekeṇa parasmin brahmaṇi jīvatvānusandhānam, jīve ca parabrahmatvānusandhānaṃ tathyaṃsambhavati | uttareṇa ca sūtreṇa "sa yo ha vai tanmahadyakṣaṃ prathamajaṃ veda satyaṃ brahma" ityādivākyapratipāditasya satyopāsanasya "tadyatsatyamasau sa ādityo ya eṣa etasminmaṇḍale puruṣo yaścāyaṃ dakṣiṇe’kṣa"nnityādi-vākyapratipāditopāsanasya caikyaṃ pratipā-dyata iti; tadapyuktam, uvaravākye akṣyādityasthānabhedena vidyābhedasya pūrvameva "na vā viśeṣā"dityanena pratipāditatvāt | na ca dvayoranayorvyāhṛtyādiśarīrakatvena rūpavatoḥ "hanti pāpmānaṃ jahāti ca ya evaṃ veda" iti ca pṛthaksaṃyogacodanāvatodvayorupāsanayoḥ "sa yo ha vai tanmahadyakṣaṃ prathamajaṃ veda satyaṃ brahmeti jayatīmāṃllokān" iti saṃyogarūpādimattayā nirapekṣera pūrveṇaikeno-pāsanenābheda sambhavati | na ca "hanti pāpmānaṃ jahāti" iti ca guṇaphalādhikāratvam, pramāṇābhāvāt | pūrveṇaikavidyātvaṃ pramāṇamiti cet-na, itaretarāśrayatvāt | ekavidyātve niści#eta sati pūrvaphalasyaiva pradhānaphalatvenottarayoḥ phalayorguṇaphalatvam, tayorguṇapalatve niścite sati saṃyogabhedābhāvāt pūrveṇa vidyaikyamitītaretarānayatvamityevamādibhiryathoktaprakārameva sūtradvayam || 37 ||

|| antaratvādhikaraṇaṃ samāptam ||

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kāmādītaratra tatra cāyatanādibhyaḥ || 38 ||

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chāndogye śrūyate "atha yadidamasmin brahmāpure daharaṃ puṇḍī#ākaṃ veśma daharo’sminnantara ākāśastasmin yadantastadanveṣṭavyam" ityādi; vājasaneyake ca sa vā eṣa mahānaja ātmā yo’yaṃ vijñānamayaḥ prāṇeṣu ya eṣo’ntarhṛdaya ākāśastasmiśchete savarsya vaśī sarvasyeśānaḥ"ityādi | tatra saṃśayaḥ- kimanayovirdyābhedaḥ? uta neti | kiṃ yuktaṃ? bheda iti | kutaḥ rūpabhedāt | apahatapāpmatvādiguṇāṣṭa-kaviśiṣṭa ākāśaḥ chāndogya upāsyaḥ pratīyate; vājasaneyake tvākāśe śayāno vaśitvādiguṇaviśiṣṭa upā- syaḥ pratīyate, ato rūpabhedādvidyābhedaḥ |

iti prāpte pracakṣmahe- na bheda iti | kutaḥ? rūpābhedāt-itaratra tatra ca kāmādyeva hi rūpam | vājasaneyake chāndogye ca satyakāmādiviśiṣṭameva brahmopāsyamityarthaḥ | kutaḥ etadavagamyate, āyatanādibhyaḥ -hṛdayāya-tanatvasetutvavidharaṇatvādibhistāvadubhayatra saiva vidyoti pratyabhijñāyate | vaśitvādayaśca vājasaneyake śrutāḥ chāndogye śrutasya guṇāṣṭakānyatamabhūtasya satyasaṅkalpatvasya viśeṣā eveti satyasaṅkalpatvasahacāriṇāṃ satyakāmatvādīnāmapahatapāpmatvaparyantānāṃ sadbhāvamavagamayanti | ato rūpaṃ na bhidyate | saṃyogo’pi "paraṃ jyotirupasaṃpadya svena rūpeṇābhini#eṣpadyate" "abhayaṃ vai brahma bhavati" iti brahmaprāptirūpo na bhidyate | ākāśaśabdaḥ chāndogye paramātmaviṣaya iti "dahara utarebhya" ityatra nirṇītam | vājasaneyake tvākāśe śayānasya vaśitvādi-

3.3.38

 

śravaṇāttasya śayānasya paramātmatve sati tadādhārabhidhāyina ākāśaśabdasya "tasyānte suṣiraṃ sūkṣma" miti hṛdayāntargatasya suṣiraśabdavācyasyākāśasyābhidhāyakatvamavagamyate | ato vidyaikyam || 38 ||

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atha syāt-yaduktaṃ vājasaneyake vaśitvādibhiḥ saha satyakāmatvādisadbhāvo’vagamyate-iti; tannopapadyate, vaśitvādīnāmeva tatra paramārthataḥ sadbhāvābhāvāt, tadabhāvaśca "manasaivānudraṣṭavyam neha nānāsti kiñcana | mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva paśyati" "ekadhaivānudraṣṭavyametadaprameyaṃ dhruvam" iti prakṛtena vākyena "sa eṣa neti netyātmā" iti vakṣyamāṇenottareṇa copāsyasya brahmaṇo nerviśeṣatvapratīteravagamyate | ato vaśitvādayo’pi sthūlatvādivanniṣedhyā iti pratīyante | ata eva chāndogya’pi satyakāmatvādayo na brahmaṇaḥ pāramārthikā guṇā ucyante | ato’pāramārthikatvādevaṃjātīyakānāṃ guṇānāṃ mokṣārtheṣūpāsaneṣu lopa iti; tatrāha -

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ādarālopaḥ || 39 ||

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brahmaguṇatvena pramāṇāntarāprāptānāṃ guṇānāmeṣāṃ satyakāmatvādīnām "tasmin yadantasyadanveṣṭavyam "eṣa ātmā’pahatapāṣmā vijaro vimṛtyurviśoko vijidhatso’pipāsaḥ satyakāmaḥ satyasaṅkalpaḥ" "sarvasya vaśī sarvanyeśānaḥ" "eṣa sarveśvara eṣa bhūtādhipatireṣa bhūtapāla eṣa seturvidharaṇa eṣāṃ lokānāmasambhedāya" ityādi-bhiranayoḥ śrutyoranyāsu ca mokṣārthopāsanopāsyabrahmaguṇatvena sādaramupadeśādeṣāmalopaḥ, api tūpasaṃhāra eva kāryaḥ | chāndogya tāvat "tadya iha ātmānamanuvidya vrajantyetāṃśca satyānkāmān teṣāṃ sarveṣu lākeṣu kāma- cāro bhavati" iti satyakāmatvādiguṇaviśiṣṭasya brahmaṇo vedanamabhidhāya "atha ya iha ātmānamananuvidya vrajantvetāṃśca satyānkāmāsteṣāṃ sarveṣu lokeṣvakāmacāro bhavati" iti avedananindā kriyamāṇā guṇavi-śiṣṭavedanasyādaraṃ darśayati | tathā vājasaneyake "sarvasya vaśī sarvasyeśānaḥ" "eṣa sarveśvara eṣa bhūtādhipatireṣa

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bhūtapālaḥ" iti bhūyo bhūya aiśvaryopadeśāt guṇeṣvādaraḥ pratīyate | evamanyatrāpi | na ca mātāpitṛsahasrebhyo’pi vatsalataraṃ śāstraṃ pratārakavadapāramāthikānnirasanīyān guṇān pramāṇāntarāpratipannānādareṇopadiśya saṃsāra-cakraparivarttanena pūrvameva brambhramyamāṇān mumukṣūn bhūyo’pi bhramayitumalam | "neha nānā’sti kiñcana" "eka-dhaivānudraṣṭavya"miti tu sarvasya brahmakāryatvena tadātmakatvādekadhā’nudarśanaṃ vidhāya abrahmātmakatvena pūrvasi-ddhanānātvadarśanaṃ niṣedhatītyayamarthaḥ prāgeva prapañcitaḥ | "sa eṣa neti netyātmā" ityatra cetiśabdena pramāṇāntarapratipannaṃ prapañcakāraṃ parāmṛśya na tathāvidhaṃ brahmeti sarvātmabhūtasya brahmaṇaḥ prapañcavilakṣaṇatvaṃ pratipādyate, tadeva cānantaramupapādayati "agrāhyo na hi gṛhyate aśīryo na hi śīryate asaṅgo na hi sajjayate avyathito na vyathate na riṣyati" iti | pramāṇāntaragrāhyavisajātīyatvāt na viśīryate, evamuttaratrānu-sandheyam | chāndogye ’pi "nāsya jarayaitajjīryati na vadhenāsya hanyate etatsatyaṃ brahmapuramasminkāmāḥ samāhitā" iti sarvavi-sajātīyatvaṃ brahmaṇaḥ pratipādya tasminsatyakāmatvādayo vidhīyante || 39 ||

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nanu evamapi "tadya iha ātmānamanuvidya vrajantyetāṃśca satyānkāmāsteṣāṃ sarveṣu lokeṣu kāmacāro bhavati sa yati pitṛlokakāmo bhavati" ityādinā satyakāmādiguṇaviśiṣṭavedanasya sāṃsārikaphalasambandhaśravaṇānmu-mukṣorbrahmaprepsorna saguṇaṃ brahma upāsyam | paravidyāphalaṃ ca "paraṃ jyotirupasampadya svena rūpeṇābhini#eṣpadyate" itīdameva | ataḥ satyakāmatvādayo brahmaprepsornopasaṃhāryā iti, ata uttaraṃ paṭhati -

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upasthite’tastadvacanāt || 40 ||

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upasthitiḥ- upasthānam, brahmopasampattiḥ, upasthite brahmopasampanna; sarvabandhavinirmukte svena rūpeṇābhini- ṣpanne pratyagātmanyata evopasampattereva hetoḥ sarveṣu lokeṣu kāmacāra ucyate "paraṃ jyotirupasampadya svena rūpe-ṇābhiniṣpadyate" "sa uttamaḥ puruṣaḥ" "sa tatra paryyeti jakṣat krīḍan ramamāṇaḥ strībhirvā yānairvā jñātibhirvā nopajanaṃ smarannidaṃ śarīram" "sa svarāḍ bhavati" "tasya sarveṣu lokeṣu kāmacāro bhavati" iti | tadetaccaturthe nipuṇataramupapādayiṣṭate | ataḥ sarveṣu lokeṣu kāmacārasya muktopabhogyaphalatvānmumukṣoḥ satyakāmatvādayo guṇā upasaṃhāryāḥ || 40 || || kāmādyadhikaraṇaṃ samāptam ||

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tannirdhāraṇāniyamastaddṛṣṭeḥ pṛtagdhyapratibdhaḥ phalam || 41 ||

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"omityetadakṣaramudagīthamupāsīta " ityādīni karmāṅgāśrayāṇyupāsanāni karmāṅga-

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bhūtodgītādimukhena juhvādimukhena parṇatādivat karmāṅgatvena nirūḍhānuṣṭhānānītyudgīthādyupāsanasambandhinaḥ "yadeva vidyayā karoti śraddhayoṣaniṣadā tadeva vīryavattarambhavati" iti varttamānīnardeśasya parṇatādisambandhya-pāpaślokaśravaṇavat pṛthakphalatvakalpanāyogāt kratuṣu niyamenopasaṃhāryāṇīti |

evaṃ prāpte pracakṣmahe-tannirdhāraṇāniyamaḥ-iti | nirdhāraṇaṃ niścayena manaso’vastāpanam, dhyānāmityarthaḥ | tannirdhāraṇāniyamaḥ- karmasūdgīthādyupāsanānāmaniyamaḥ; kutaḥ? taddṛṣṭeḥ, upalabhyate hyupāsanānuṣṭhānāniyamaḥ "tenaubhau kuruto yaścaitadevaṃ veda yaśca na veda" ityaviduṣo’pyanuṣṭhānavacanāt | na cāṅgatve satyupāsanasyānu-ṣṭhānāniyama upapadyate | evamupāsanasyānaṅgatve niścite satyupāsanavidheḥ phalākāṅkṣāyāṃ rātrisatranyāyena vīryavattaratvaṃ karmaphalatpṛthagbhūtaṃ phalamityavagamyate | kimidaṃ vīryavattaratvam? karmaphalasyaivāpratibandhaḥ | pratibadhyate hi karmaphalaṃ prabalakarmānyataraphalena tāvantaṃ kālam; tadabhāvo’pratibandhaḥ | karmaphalātsvargādi-lakṣaṇāt pṛthagbhūtameva phalam | taddimucyate-pṛthagdhyapratibandhaḥ phalamiti | ataḥ karmāṅgāśrayāṇāmapi pṛthakphalatvāt godohanādivatkarmasūdgīthādyupāsanānāmaniyamenopasaṃhāraḥ || 41 || || tannirdhāraṇāniyamā-dhikaraṇaṃ samāptam ||

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pradānavadeva taduktam || 42 ||

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daharavidyāyām-"tadya ihātmānamanuvidya vrajantyetāṃśca satyānkāmān" iti daharākāśasya paramātmana #upāsanamukatvā "etāṃśca satyānkāmā"niti guṇānāmapi pṛthagupāsanaṃ vihitam | tatra saṃśayaḥ- guṇacintane-’pi tattadguṇaviśiṣṭatayā daharasyātmanaścintanamāvarttanīyam, una neti | daharākāśasyaivāpahatapāpmatvādīnāṃ guṇitvāt tasya ca sakṛdevānusandhātuṃ sakyatvāt, guṇārthaṃ taccintanaṃ nāvartanīyam | iti prāpta ucyate-pradānavadeva-iti | pradānavadāvartanīyamevetyarthaḥ | yadyapi daharākāśa eka evāpahatapāṣmatvā-diguṇānāṃ guṇī; sa ca prathamaṃ cintitaḥ; tathā’pi svarūpamātrāt guṇaviśiṣṭākārasya bhinnatvāt "apahata-

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pāṣmā vijaraḥ" ityādinā guṇaviśiṣyatayā copāsyatvena vihitatvātpūrvaṃ svarūpeṇānusaṃhitasyāpahatapāṣma-tvādiviśiṣṭatayā’nusandhānārthamāvṛttiḥ kartavyā | "yathendrāya rājñe puroḍāśamekādaśakapālaṃ nirvapet" "indrā-yādhirājāya" indrayasvarājñe" itīndrasyaiva rājatvādiguṇaviśiṣṭatve’pi tattadguṇasambandhyākārasya bhinnatvā-tpradānāvṛttiḥ kriyate, taduktaṃ sāṅkarṣaṇe "nānā vā devatāpṛthaktvāt" iti || 42 || || pradānādhikaraṇaṃ samāptam ||

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liṅgabhṛyastvāttaddhi valīyastadapi || 43 ||

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taittirīyake daharavidyānantaramadhīyate "sahasraśīrṣaṃ devaṃ viśvākṣaṃ viśvaśambhuvam | viśvaṃ nārāyaṇaṃ devamakṣaraṃ paramaṃ prabhum" ityārabhya "so’kṣaraḥ paramaḥ svarāda" ityantam | tatra saṃśayaḥ- kiṃ pūrvaprakṛtavidyayaikavidyātvena tadupāsyaviśeṣanirddhāraṇamanena kriyate? uta sarvavedāntoditaparavidyopāsyaviśeṣanirdhāraṇam- iti | kiṃ yuktam? daharavidyopāsyaviśeṣanirdhāraṇamiti | kutaḥ? prakaraṇāt | pūrvasminnanuvāke daharavidyā hi prakṛtā "dahaṃ vipāṣmaṃ paraveśmabhūtaṃ yatpuṇḍarīkaṃ puramadhyasaṃstham | tatrāpi dahraha gaganaṃ viśokastasmin yadanta-stadupāsitavyam" iti | asmiścānuvāke "padmakośapratīkāśaṃ hṛdayaṃ cāṣyadhomukham" ityādinā hṛdayapuṇḍa-rīkābhidhānamasya nārāyaṇānuvākyasya daharavidyopāsyanirdhāraṇārthatvamupodvaloyatīti |

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evaṃ prāpta pracakṣmahe-liṅgabhūyastvāditi | asya nikhilaparavidyopāsyaviśeṣanirdhāraṇārthatve bhūyāṃsi liṅgāni dṛśyante, tathā hi paravidyāsvakṣaraśivaśumbhuparabrahmaparajyotiḥparatattvaparamātmādiśabdanirdiṣṭamupāsyaṃ vastviha taireva śabdairanūdya tasya nārāyaṇatvaṃ vidhīyate; bhūyasīṣu vidyāsu śrutānanūdya nārāyaṇatvavidhānabhūyastvaṃ nārā- yaṇa eva sarvavidyāsupāsyamasthūlatvādiviśeṣitānandādiguṇakaṃ paraṃ brahmeti viśeṣanirṇaye bhūyo-bahutaraṃ liṅgaṃ bhavati | atra liṅgaśabdāścinhaparyāyaḥ, cinhabhūta vākyaṃ bahutaramastītyarthaḥ | taddhi prakaraṇādvalīyaḥ, tadapyu- ktam-prathame kāṇḍe "śrutiliṅgavākyaprakaraṇastānasamākhyānāṃ samavāye paradaurvalyamarthaviprakarṣāt" iti | yattūktam-"padmakośapratīkāśa"mityādivacanaṃ daharaśeṣatvamasyopodvalayatīti; tanna, balīyasā pramāṇena sarvavidyo-pāsyanirdhāraṇārthatve’dhṛte sati daharavidyāyāmapi tasyaiva nārāyaṇasyopāsyatvena tadvacanopapatteḥ | na ca "sahasraśīrṣam" ityādidvitīyānirdeśena pūrvānuvākoditopāsinā sambandhaḥ śaṅkanīyaḥ, "tasmin yadantastadupāsitavyam" ityupāsigatena kṛtpratyayenopāsyasya karmaṇo’bhihitatvāttadupāsye dvitīyānupapatteḥ, "viśvamevedaṃ puruṣaḥ" "tattvaṃ nārāyaṇaḥ paraḥ ityādiprathamānirdeśācca prathamārthe dvitīyā veditavyā | "antarvahiśca tatsarvaṃ vyāpya nārāyaṇaḥ sthitaḥ" "tasyāḥ śikhāyā madhye paramātmā vyavasthitaḥ | sa brahmā sa śivaḥ sendraḥ so’kṣaraḥ paramaḥ svarāṭ" iti nirdeśaiḥ sarvasmātparo nārāyaṇa eva sarvatropāsya iti nirṇīyamānatvācca prathamārthe dvitīyeti niścīyate || 43 || || liṅgabhūyastvādhikaraṇaṃ samāptam ||

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pūrvavikalpaḥ prakaraṇāt syāt kriyā mānasavat || 44 ||

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vājasaneyake’gnirahasye manaścidādayo’gnayaḥ śrūyante "manaścito vākcitaḥ prāṇacitaścakṣaścitaḥ śrotracitaḥ karmacito’gnicitaḥ" iti | tatra saṃśayaḥ-kimete manaścidādayaḥ sāmpādikatvena vidyārūpā agnayaḥ kriyāmaya-kratvanupraveśena kriyārūpāḥ? āhosvidvidyāmayakratvanupraveśena vidyārūpā eveti viśaye kriyārūpatvaṃ tāvadāha-pūrvavikalpaḥ-ityādinā | cityāgnitvena sampāditānāmeṣāṃ manaścidādīnāṃ kratvanuprave-

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śasākāṅkṣāṇāṃ svadeśe kratuviṃdhyabhāvāt pūrvatra "asadvā i#ādamagra āsīt" ityādineṣṭakacitasyāgneḥ prakṛta- tvāt tasya ca kriyāmayakratvavyabhicāritvena tatra kratusannidhānāt tatprakaraṇagṛhītā manaścidādaḥ teneṣṭakaci-tenāgninā vikalpyamānāḥ kriyārūpā eva syuḥ | vidyārūpāṇāpi kriyāmayakratvanupraveśena kriyārūpatvaṃ māna-sagrahavadupapadyate; yathā dvādaśāhe avivākye daśame’hani mānasagrahasya manoniṣpāsyagrahaṇāsādanastotraśastra-pratyāhāraṇabhakṣaṇatvena vidyārūpasyāpi kriyāmayakratvaṅgatayā kriyārūpatvam, tathehāpi || 44 ||

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atideśācca || 45 ||

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itaśceṣṭakacitenāgninā manaścidādīnāṃ vikalpaḥ kriyārūpatvaṃ cāvagamyata, "teṣāmekaika eva tāvān yāvānasau pūrvaḥ" iti pūrvasyeṣyakacitasyāgnervīryaṃ manaścidādiṣvatidiśyate; tena tulyakāryatvādvikalpaḥ, tataśceṣṭakaci-tavattatkratunivarrtanena tadaṅgabhūtā manaścidādayaḥ kriyāmayakratvanupraveśena kriyārūpā eveti || 45 ||

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evaṃ prāpte pracakṣmahe-

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vidyaiva tu nirdhāraṇāddarśanācca || 46 ||

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tuśabdaḥ pakṣaṃ vyāvarttayati; yaduktaṃ manaścidādayaḥ kriyāmayakratvanupraveśena kriyāmayā eveti; naitadasti, vidyārūpā evaite vidyārūpakratvanvayinā ityarthaḥ | kutaḥ nirdhāraṇāddaśarnācca, nirdhāraṇaṃ tāvat "te haite vidyā-cita eva vidyāyā haivaita evaṃvidaścitā bhavanti" iti vāhmanaścakṣurādivyāpārāṇām iṣṭakādivaccayanānupa-pattermanasāsampāditāgnitvena vidyārūpatve siddhe’pi "vidyācita eva" "vidyayā haivaite" iti cāvadhāraṇaṃ vidyā-mayakratvanvayena vidyārūpatvajñāpanārthamiti niścīyate | dṛśyate cātraiṣāṃ śeṣī vidyārūpaḥ kratuḥ "te manasaivādhīyanta manasaivācīyanta manasaiṣu grahā agṛhyanta manasā’stuvanta manasā’śaṃsan yatkiñca yajñe karma kriyate yatkiñca yajñīyaṃ karma manasaiva teṣu manomayeṣu manaścitsumanomayamakriyata" iti | iṣṭakaciteṣvagniṣu yatkriyāmayaṃ yajñīyaṃ karma kriyate, tanmanonirvartyeṣu manaścidādyagniṣu manomayamevākriyateti vacanāt kraturapi vidyāmayo’tra pratīyate || 46 ||

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nanvatra vidhipadāśravaṇāt phalasambandhāpratīteśceṣṭakacitāgnyupasthāpitakriyāmayakratuprakaraṇādvidyāmaya-kratvanvayena vidyārūpataiṣāṃ bādhyeta, netyāha -

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śrutyādibalīyastvācca na bādhaḥ || 47 ||

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śrutiliṅgavākyānāṃ prakaraṇādvalīyastvena śrutyādyavagataḥ kratureṣāṃ tadanvayaśca durbalena prakaraṇena bādhituṃ na śakyate, śrutistāvat "te haite vidyācita eva" iti, tāṃ vivṛṇoti "vidyayā haivaita evaṃvidaścitā bhavanti" iti | vidyayā-vidyāmayena kratunā sambaddhā manaścidādayaścitā bhavantītyarthaḥ | "tān haitānevaṃvide sarvadā sarvāṇi bhūtāni vicinvantyapi svapate" iti liṅgam | vākyaṃ ca "evaṃvide cinvanti" iti | samabhivyāhāro vākyam | evaṃvide-vidyāmayakratumate sarvadā savarṇi bhūtāni vicinvantītyarthaḥ | sarvabhūtakartṛkaṃ sarvakāla- vyāpi cayanaṃ manasā sampāditaṃ parimitakartṛkālakriyāmayeṣyakacitakāryadvāreṇa kratvanupraveśasambhavamalabha- mānaṃ vidyāmayakratvanupraveśe liṅgaṃ bhavati || 47 ||

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yaccedamuktaṃ-vidhipratyayāśravaṇāt phalasambandhāpratīteśca kriyāmayātkratoranyo’tra vidyāmayaḥ kraturna sambhavati-iti, tatrāha-

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anubandhādibhyaḥ prajñāntarapṛthaktvavaddṛṣṭaśca taduktamaḥ || 48 ||

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iṣṭakacitānvayinaḥ kriyāmayātkatorvidyāmayṛ#oyaṃ kratuḥ pṛthaktavenānubandhādibhyaḥ pṛthaktavahetubhyo’vagamyate | anubandhāḥ yajñānubandhino grahastotraśastrādayaḥ "manasaiṣu grahā agrahyanta manasā’stuvantamanasā’śaṃsan" ityā-dinā pratipāditāḥ | ādi#ābdena śrutyādayaḥ pūrvoktā gṛhyante, śrutiliṅgādibhiḥ sānubandhairvidyāmayaḥ kratuḥ pṛtha-gavagamyata ityarthaḥ | prajñāntarapṛthaktvavat- yathā prajñāntaraṃ daharavidyādi kriyāmayātkratoḥ pṛthagbhūtaṃ śrutyādi-bhiravagamyate; evamayamapi | evaṃ cānubandhādibhiḥ pṛthagbhūte vidyāmaye yajñe’vagate sati vidhiḥ parikalpyate | dṛṣṭaścānuvādasarūpeṣu kalpyamāno vidhiḥ | taduktaṃ "vacanāni tvapūrvatvāt" iti | phalaṃ ca "teṣāmevaikaika eva tāvān yāvānasau pūrvaḥ" ityatideśāt svakratudvāreṇeṣṭakacitasyāgneryatphalaṃ tadeva manaścidādīnāmapi svakratu-dvāreṇa phalamityavagamyate || 48 ||

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yatpunaratideśena tulayakāryatvāvagamāt kriyāmayakratvanupraveśo’vagamyata ityuktam, tatrāha -

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na sāmānyādapyupalabdhermṛtyuvanna hi lokāpattiḥ || 49 ||

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nāvaśyamatideśādavāntaravyāpārasyāpi tulyatayā bhavitavyam, yena kriyāmayakratvanupraveśa eṣāṃ syāt | yasmātkasmāccitsāmānyamātrādatideśopalabdheḥ, upalabhyate hi "sa eṣa eva mṛtyurya etasminmaṇḍale puruṣaḥ" ityādiṣu saṃhartṛtvādisāmānyamātrādatideśaḥ, na hi tatra maṇḍalapuruṣasya mṛtyuvattallokāpattiḥ- taddeśaprāptirapi bhavati;

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evamihāpi manaścidādīnāmiṣṭakacitāgnivadbhāvātideśamātreṇeṣṭakacitāgnideśarūpakriyāmayakratvanupraveśenā-pi na bhavitavyam | ata iṣṭakacitāgneḥ svakratudvāreṇa yatphalaṃ tadeva manaścidādīnāmapi vidyāmayakratudvāreṇa phalamityatideśādavagamyate || 49 ||

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pareṇa ca śabdasya tādvidhyaṃ bhūyastvāttvanubandhaḥ || 50 ||

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pareṇa ca brāhmaṇenāsyāpi manaścidādyabhidhāyinaḥ śabdasyatādvidhyam-tadvidhatvam, vidyāmayapratipāditvamavaga- myate | pareṇa hi brāhmaṇena "ayaṃ vāva loka eṣo’gnicitastasyāpa eva pariśritāḥ" ityādinā "sa yo haitadevaṃ veda lokaṃ pṛṇānamenaṃ bhūtametatsarvamabhisamapadyate" iti pṛthakphalā vidyaiva vidhīyate #ḥ ato’gniraddasyasya kriyai-kaviṣayatvaṃ nāsti | evaṃ tarhi vidyāmayā manaścidādayo vṛhadāraṇyake’nubaddhavyāḥ kimarthamihānubadhyante; tatrocyate-bhū#eyastvāttvanubandhaḥ-iti #ḥ manaścidādiṣu sampādanīyānāmagnyaṅgānāṃ bhūyastvāttatsannidhāvihā-nubandhaḥ kṛtaḥ || 50 || || pūrvavikalpādhikaraṇaṃ samāptam ||

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eka ātmanaḥ śarīre bhāvāt || 51 ||

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sarvāsu paravidyāsūpāsyopāsanasvarūpavadupāsakasvarūpasyāpi jñātavyatvamuktam,

3.3.51

 

"trayāṇāmeva caivamupanyāsaḥ praśnaśca" iti | vakṣyati cāsya pratyagātmanaḥ paramātmātmakatvenānusandhānam "ātmeti tūpagacchanti grāhayanti ca" iti | kimayaṃ pratyagātmājñātā karttā bhoktehāmutra sañcārakṣamo’nu-sandheyaḥ? uta prajāpativāṃkyoditāpahatapāṣmatvādisvarūpaḥ? kiṃ yuktam, jñātṛtvādyākāramātra ityeke manyante | kutaḥ- asyopāsakasyātmanaḥ śarīre bhāvāt | ātmanaḥ śarīre varttamānasya tādṛśameva rūpaṃ tāvataivānu-sandhānena tatphalasiddhayupapatteśca | na hi karmasvadhikṛtānāṃ svargādiphalārthināṃ jñātṛtvādyatirekeṇa phalānubhavadaśāyāṃ yādṛśaṃ rūpaṃ tādṛśaṃ rūpaṃ sādhanānuṣṭānadaśāyāmanusandhātavyam, tāvataiva sādhanānuṣṭhāna tatphalayoḥ siddheratiriktānusandhāne prayojanābhāvāttadaviśeṣādihāpi tathaiva | nanu cātra "yathākraturasmiṃlloke puruṣo bhavati tathetaḥ pretya bhavati" iti viśeṣavacanādapahatapāṣmatvādyākara evānusandhātavya ityavagamyate; naivam "taṃ yathā yathopāsate" ityupāsyaviṣayatvāttasya || 51 || evaṃ prāpte pracakṣmahe-

3.3.52

vyatirekastadbhāvabhāvitvānna tūpalabdhivat || 52 ||

3.3.52

 

na tvetadasti yajjñātṛtvādyākāra evanusandheya iti, asyātmanaḥ saṃsāradaśāyāṃ mokṣadaśāyāṃ yo vyatirekaḥ sa’pahatapāṣmatvādiko’nusandheyaḥ | asya mokṣadaśāyāṃ yādṛśaṃ rūpaṃ tādṛgrūpa evopāsanavelāyāmātmā’nu-sandheya ityarthaḥ | kutaḥ tadbhāvabhāvitvāttadrūpāpatteḥ, "yathākraturasmilloke puruṣo bhavati tathetaḥ pretya bhavati taṃ yathā yathopāsate tathaiva bhavati" iti yathopāsanameva hi prāptiḥ śrūyate, na ca parasvarūpamātraviṣayameveda-miti vaktuṃ śakyate, pratyagātmano’pyupāsyabhūtaparabrahmaśarīratayopāsyakoṭinikṣiptatvāt, ataḥ prajāpati-vākyoditāpahatapāṣmatvādiguṇakrapratyagātmaśarīraparamātmopāsanasya tathā rūpameva prāpyamityuktaṃ bhavati, ata eva "evaṃ kraturihāmuṃ lokaṃ pretyā’bhisambhāvitā’smi" ityucyate, tasmātpratyagātmā prāpyākāra evānu-sandheyaḥ | upalabdhivat-brahmopalabdhivat, yathā brahmopalabdhirvihitā yathā’vasthitabrahmasvarūpaviṣayā tathā-’’tmopalabdhirapi yathā’vasthitātmasvarūpaviṣayetyarthaḥ | karmasvātmasvarūpānusandhānaṃ karmāṅgam, "yajeta svargakāmaḥ"

3.3.52

 

iti karmānuṣṭhānameva hi phalāya codyate, dehātiriktajñātṛtvādyākārātmāvagātiḥ kālāntarabhāviphalasādha-nakarmādhikārārtheti tāvanmātrameva tatrāpekṣitamiti na kiñcidapahīnam || 52 ||

|| śarīrebhāvādhikaraṇaṃ samāptam ||

3.3.53

aṅgāvavaddhāstu na śākhāsu hi prativedam || 53 ||

3.3.53

 

"omityetadakṣaramudgīthamupāsīta" "lokeṣu pañcavidhaṃ sāmopāsīta" "ukthamukthamiti vai prajā vadanti tadidamevokthamiyameva pṛthivī" "ayaṃ vā va loka eṣo’gnicitaḥ" ityevamādyāḥ kratvaṅgāśrayā upāsanā bhavanti | tāḥ kiṃ yāsu śākhāsu śrūyante, tāsveva niyatāḥ? uta sarvāsu śākhāsu udgīthādiṣu sambadhyanta iti vicāraḥ | sarvavedāntapratyayatve sthitrepi prativedaṃ svarabhedādudgīthādayo bhidyanta iti tatra tatra vyavatiṣṭheranniti yuktā śaṅkā | kiṃ yuktam-vyavatiṣṭheranniti | kutaḥ "udgīthamupāsīta" iti sāmānyenodgīthasambandhitayā śrutāyā-stasyāmeva śākhāyāṃ svaraviśeṣayuktasyodgīthaviśeṣasya sannidhānāttasmanneva viśeṣe paryavasānaṃ yuktamiti-evamādyāstāsveva śākhāsu vyavatiṣṭheranniti ||

3.3.53

 

evaṃ prāpte pracakṣmaha-aṅgāvabaddhāstviti | tu śabdaḥ pakṣaṃ vyāvarttayati, na hyudgīthādyaṅgāvavaddhā upāsanāstā- sveva śākhāsu vyavatiṣṭheran, api tu prativedaṃ sambhadhyeran, sarvāsu śākhāsvityarthaḥ | hi śabdo hetau yasmā-cchaØtyaivodgīthādyuṅgamātrāvavaddhā|, tasmāt yatrodgīthādayastatra sarvatra sambadhyeran | yadyapi svarabhedenodgīthavya- ktayo bhidyante | tathā’pi sāmānyenodgīthaśrutyā sarvā vyaktayaḥ sannihitā iti na kkacidvyavasthāyāṃ pramāṇa- masti | sarvaśākhāpratyayanyāyena ca sarvāsu śākhāsu kraturekaḥ |ataḥ sarvāsu śākhāsvekasya krato sannidhā- nāt kratvaṅgabhūtodgīthādayo’pi sannihitā iti naikasya sannidhiviśeṣo’stīti na vyavasthā || 53 ||

3.3.54

mantrādivadvā’virodhaḥ || 54 ||

3.3.54

 


ṃvāśabdaścārthe, ādiśabdena jātiguṇasaṅkhayāsādṛśyakramadravyakarmāṇi gṛhyante, yathā mantrādīnāmekaikaśākhā-svāmnātānāmapi śeṣiṇaḥ kratoḥ sarvaśākhāsvekatvena yathāyathaṃ śrutyādibhiḥ sarvāsu śākhāsu viniyogo na virudhyate; tadvadihāpyavirodhaḥ || 54 || || aṅgāvavaddhādhikaraṇaṃ samāptam ||

3.3.55

bhūmnaḥ kratuvajjyāyastvaṃ tathā hi darśayati || 55 ||

3.3.55

 

"prācīnaśāla aupamanyavaḥ" ityārabhya vaiśvānaravidyā’’mnātā; tatra vaiśvānaraḥ paramātmā trailokyaśarīra upāsyaḥ śrutaḥ svārlekāditvāvayvākāśāppṛthivyavayavaḥ | tatra ca dyaurmūrddhā ādityaścakṣu-

3.3.55

 

rvāyuḥ prāṇaḥ ākāśaḥ sandeho-madhyakāya ityarthaḥ, āpo vastiḥ pṛthivī pādāvityavayavaviśeṣāḥ; tatra saṃśayaḥ-kimasya trailokyaśarīrasya vyastasyopāsanaṃ karttavyam? uta vyastasya samastasya ca? atha samasta-syaiveti | kiṃ yuktam, vyastasyeti | kutaḥ? upakrame vyastopasanopadeśāt | tathā hyupadiśyate-"aupamanyavādayaḥ kiloddālakaṣaṣṭhāḥ kekayamaśvapatimupasadyātmānamevemaṃ vaiśvānaraṃ sampratyadhyeṣi tameva no vrūhi" iti papracchuḥ | sa ca tebhyaḥ pratyekaṃ svopāsyān dyuprabhṛtīnuktavadgayo mūddhādiṣu vyasteṣūpāsanaṃ tatra tatra phalaṃ coktavān "attyannaṃ paśyati priyaṃ bhavatyasya brahmavarccasakule ya etamevamātmānaṃ vaiśvāranamupāste mūrddhā tveṣa ātmana iti eṣa vai sutejā ātmā vaiśvānaraḥ" ityādinā | teṣu teṣūpāsaneṣūpāsyasya vaiśvānaratvaṃ cāha | ato vyastasyaivopāsaṃ kattarvyam | paratra "yastvetamevaṃ prādeśamātramabhivimānamātmānaṃ vaiśvānaramupāste" iti | dvayuprabhṛtipradovacchinnamātre vaiśvānare uktasya mūrddhādyupāsanasya samāsenopasaṃhāra ityavagantavyam | apara āha-evameva samastasyāpyupāsanaṃ kāryamiti, pṛthak phalanirdeśāt "yastvetamevaṃ prādeśamātramabhivimānaṃ vaiśvānaramupāste sarveṣu lokeṣu sarveṣu bhūteṣu sarveṣvātmasvannamatti" iti | na caitāvatā vākyabhedaḥ yathā bhūmavidyopakrame nāmādyupāsanaṃ tatphalaṃ cābhi-

3.3.55

 

dhāya "eṣa tu vā ativaditi yaḥ satyenātivadati" ityādinā bhūmavidyāmupadviśya " sa svarāḍ bhavati tasya sarveṣu lokeṣu kāmacāro bhavati" iti tatphalaṃ ca vyapadiśati | tatra bhūmavidyāparatve’pi vākyasya nāmādyavā-ntaropāsanaṃ tatphalaṃ cāṅgīkriyate; tathehāpīti |

evaṃ prāpte’bhidhīyate-bhūmnaḥ jyāyastvamiti | bhūmno vipulasya samastasyaiva, jyāyastvaṃ-prāmāṇikatva-mityarthaḥ, ekavākyatvāvagateḥ | tathā hi "prājīnaśāla aupamanyavaḥ" ityupakramya "uddālako ha vai bhagavanto’yamāruṇiḥ sampratīmamātmānaṃ vaiśvānaramadhyeti taṃ hantābhyāgacchāmaḥ" iti vaiśvānarātmabubhutsayaupa-manyavādayaḥ pañca maharṣayaḥ tamuhālakamupetya tatra vaiśvānarātmavedanamalabhamānāstena ca sahāśvapatiṃ kekayaṃ vaiśvānarātmavedinamupasaṅgamya "ātmānamevemaṃ vaiśvānaraṃ sampratyadhyeṣi tameva no vrūhi" iti pṛṣṭvā tatsakāśā-tparamātmānaṃ vaiśvānaraṃ svalokādipṛthivyantaśarīramupāsyamavagamya tatphalaṃ ca sarvalokasarvaṃbhūtasarvātmānna-bhūtabrahmānubhavamavagatavanta ityupasaṃhārato vākyasyaikatvamavagamyate | evamekavākyatve’vagate satyavayava-viśeṣeṣūpāstivacanaṃ phalanirdeśaśca samastopāsane#aikadeśānuvādamātramiti niścīyate | kratuvat - yathā "vaiśvānaraṃ dvādaśakapālaṃ nirvaṣet putre jāte" iti vihitasyaiva kratorekadeśāḥ "yadaṣṭākapālo bhavati" ityādibhiranūdyante; tathā samastopāsanameva nyāyyaṃ na vyastopāsanam | tathā hi darśayatīyaṃ śrutiḥ vyastopāsane’narthaṃ vruvatī "mūrddhā te vyapatiṣyadyanmāṃ nāgamiṣyaḥ" iti "andho’bhaviṣyo yanmāṃ nāgamiṣyaḥ" ityādikā | ata idamapyapāstam, yannāmādyupāsanasāmyamuktam, tatra hi nāmādyupāsaneṣvanartho na śrutaḥ, nāmādyupāsanebhyo bhūmopāsanasyātiśayitaphalatvaṃ śrutam

3.3.55

 

"eṣa tu vā ativadati yaḥ satyenātivadati"iti | tata eva tatra bhūmavidyāparatvrepi vākyasya nāmādyupāsanānāṃ saphalānāṃ vivakṣitatvam, anyathā’tiśayitaphalatvanimittānivādena bhūmavidyāstutyanupapatteḥ | ataḥ samastopāsanameva nyāyyam || 55 || || bhūmajyāyastvādhikaraṇaṃ samāptam ||

3.3.56

nānā śabdādibhedāt || 56 ||

3.3.56

 

iha brahmavidyāḥ sarvā brahmaprāptirūpamokṣaikaphalāḥ; sadvidyābhūmavidyādaharavidyopako-salavidyāśāṇḍilyavidyā-vaiśvānaravidyā’’nandamayavidyā’kṣaravidyādikāḥ ekaśākhāgatāḥ śākhāntaragatāścodāharaṇam | anyāḥ prāṇā-dyekaviṣayaphalāśca | kimatra vidyaikyamuta vidyābhedaḥ? iti saṃśayyate | atraivāsāṃ parasparabhede samarthite satyekasyā daharavidyādikāyāḥ sarvavedāntapratyayanyāyaḥ | kiṃ yuktam? vidyaikyamiti | kutaḥ? vedyasya brahmaṇa ekatvāt | vedyaṃ hi vidyāyā rūpam | ato rūpaikyādvidyaikyamiti |

evaṃ prāpte’bhidhīyate-nānā-iti | nānābhūtāḥ vidyāḥ kutaḥ? śabdādibhedāt | ādiśabdenābhyāsasaṃkhyāguṇa-prakriyānāmadheyāni gṛhyante | śabdāntarādibhiratra vidheyabhedahetavo’nubandhabhedā dṛśyante | yadyapi vedopāsīte-

3.3.56

 

tyādayaḥ śabdāḥ pratyāvṛttyabhidhāyinaḥ, pratyayāśca brahmaikaviṣayāḥ, tathā’pi tattprakaraṇoditajagadekakāraṇa-tvāpahatapāṣmatvādiviśeṣaṇaviśiṣṭabrahmaviṣayapratyayāvṛttyavavodhinaḥ pratyayāvṛttirūpā vidyā bhindanti | brahmaprāptirūpaphalasambandhyupāsanaviśeṣābhidhāyīni ca nirākāṅkṣāṇi vākyāni pratiprakaraṇaṃ vilakṣaṇa-vidyābhidhāyīnīti niścīyate | asminnarthe "śabdāntare karmabhedaḥ" ityādibhiḥ pūrvakāṇḍoditaiḥ sūtraissiddhe’pi punariha pratipādanaṃ vedāntavākyānyavidheyajñānaparāṇīti kudṛṣṭinirasanāya | ato vidyābheda iti sthitam || 56 ||

|| śabdādibhedādhikaraṇaṃ samāptam ||

3.3.57

vikalpo’viśiṣṭaphalatvāt || 57 ||

3.3.57

 

brahmaprātiphalānāṃ sadvidyādaharavidyādīnāṃ nānātvamuktam; idānīmāsāṃ vidyānāmekasmin, puruṣe prayojana-vattvena samuccayo’pi sambhavati, uta prayojanābhāvādvikalpa eveti viśaye kiṃ yuktam, samuccayropi, sambhavatīti | kutaḥ? ekaphalānāṃ bhinnaśāstrārthānāmapi samuccayadarśanāt | dṛśyate hyekasyaiva svargādeḥ sādhanānāmagnihotradarśapūrṇamāsādīnāṃ tasyaiva svārgasya bhūyastvāpekṣayaikatra puruṣe samuccayaḥ; evamihāpi brahmānubhavabhūyastvāpekṣayā samuccayo’pi sambhavatīti ||

evaṃ prāpte pracakṣmahe-vikalpa eva; na samuccayaḥ sambhavatīti | kutaḥ? aviśiṣṭaphalatvāt-sarvāsāṃ hi brahmavidyānāmanavadhikātiśayānandabrahmānubhavaḥ phalamaviśiṣṭaṃ śrūyate "brahmavidāpnoti param" "sa eko brahmaṇa āndaḥ śrotriyasya cākāmahatasya" "yadā paśyaḥ paśyate rukmavarṇaṃ karttāramīśaṃ puruṣaṃ brahakamayonim | tadā vidvāntapuṇyapāpe vidhūya nirañjanaḥ paramaṃ sāmyamupaiti" ityādibhyaḥ | brahma hi svasya parasya ca svayamanu-bhūyamānamanavadhikātiśayānandaṃ bhavati | sa ca tādṛśo brahmānubhava ekayā vidyayā’vāpyate cetkimanyayeti na samuccayasambhavaḥ | svargāderhi deśataḥ kālataḥ svarūpataśca parimitatvena tatra deśādyapekṣayā bhūyastvasambhavā-ttadarthinaḥ samuccayaḥ sambhavati; iha tu tadviparītasvarūpe brahmaṇi tanna sambhavati | sarvāśca vidyā brahmānubhava-virodhyanādikarmāvidyānirasanamukhena brahmaprāptiphalā ityaviśiṣṭaphalatvātsarvāsāṃ vikalpa eva || 57 ||

3.3.58

 

brahmaprāptivyatiriktaphalāstu vidyāḥ svargādiphalakarmavadyatheṣṭaṃ vikalperan, samuccīyeran vā, tāsāṃ parimita-phalatvena bhūyastvāpekṣāsambhavāt, tadāha -

3.3.58

kāmyāstu yathākāmaṃ samuccīyeranna vā pūrvahetvabhāvāt || 58 ||

3.3.58

 

aparimitapalatvābhāvādityarthaḥ || 58 || || vikalpādhikaraṇaṃ samāptam ||

3.3.59

aṅgeṣu yathāśrayabhāvaḥ || 59 ||

3.3.59

 

udgīthādikratvaṅgeṣvāśritāḥ "omityetadakṣaramudgīthamupāsīta" ityādikā vidyāḥ kimudgīthādivat kratvarthatayā kratuṣu niyamenopādeyāḥ? uta godohanādivatpuruṣārthatayā yathākāmamiti viśaye niyamenopādeyā iti yuktam | nanu cāsāṃ puruṣārthatvenāniyamaḥ pratipāditaḥ "tannirdhāraṇāniyamastaddṛṣṭeḥ prathagdhyapratibandhaḥ phalam" ityatra | satyam, tadeva draḍhayituṃ kaiścilliṅgadarśanairyuktayā cākṣiṣyate | tatra hi "tenobhau kurutaḥ" ityaniyamadarśanāt pṛthakphalatvamuktam | upāsanāśrayabhūtodgīthādivadupāsanānāmapyaṅgatayopādānaniyame bahavo hetava upalabhyante | na hyatra "godohanena paśukāmasya praṇayet" ityādivadupāsanāvidhivākye phalasambandhaḥ śrūyate | "udgītha-mupāsīta" ityudgīthādisambandhidayaivopāsanaṃ pratīyate, "yadeva" vidyayā karoti śraddhayo-

3.3.59

 

paniṣadā tadeva vīryavattaram" iti vartamānāpadeśarūpavākyāntarāddhi phalasambandho jñāyate | svākyenaivāvyabhi-caritakratusambandhyudgīthādisambandhena nirjñātakratvaṅgabhāvasya vākyāntarasthavartamānaphalasambandhanirdeśo’rtha-vādamātraṃ syāt, apāpaślokaśravaṇādivat | ato yathodgīthāyaḥ upāsanāśrayāḥ kratvaṅgatayā payogavidhinā niyamenopādīyante, tathā tadāśritāścopāsanāstanmukhena kratvaṅgabhūtā iti niyamenopādeyā eva || 59 ||

3.3.60

śiṣṭeśca || 60 ||

3.3.60

 

śiṣṭiḥ-śāsanam, vidyānamityarthaḥ | "udgīthamupāsīta" ityudgīthāṅgatayopāsanavidhānāccopādānaniyamaḥ "go-dohanena paśukāmasya praṇayet" ityādivadvidhivākye’dhikārānrāśravaṇāt udgīthādyaṅgabhāva eva hi vidheya iti gamyate || 60 ||

3.3.61

samāhārāt || 61 ||

3.3.61

 

"hotṛpadanāddhaivāpi durudgīthamanusamāharati" ityupāsanasya samāhāraniyamo dṛśyate | durudgīthaṃ-vedanavihīnamudgī- tham | vedanahānāvanyena samādhānaṃ bruvattasya niyamenopādānaṃ darśayati || 61 ||

3.3.62

guṇasādhāraṇyaśruteśca || 62 ||

3.3.62

 

upāsanaguṇasya upāsanāśrayasya praṇavasya sopāsanasya "teneyaṃ trayī vidyā vartate omityāśrāvayatyomiti śaṃsatyomityudgāyati" iti sādhāraṇyaśruteścopāsanasamāhāro gamyate, teneti prakṛtaparāmarśāt sopāsana eva praṇavaḥ sarvatra sañcarati | ata upāsanasya praṇavasahabhāvaniyamadarśanāccodgīthādyupāsanānāmudgīthādi-vanniyamenopādānam || 62 ||

3.3.63

iti prāpte ucyate --

3.3.63

na vā tatsahabhāvāśruteḥ || 63 ||

3.3.63

 

na cetadasti-yadudgīthādyupāsanānāṃ kratuṣūdgīthādivadupādānaniyamaḥ-iti | kutaḥ tatsahabhāvāśruteḥ-udgīthāṅgabhā-vāśruterityarthaḥ | aṅgabhāve hi sahabhāvaniyamo bhavati, yadyapi udgīthamupāsīta" ityasmin padasamudāye’dhikā-rāntaraṃ na pratīyate, tathā’pi tadantarameva "yadeva vidyayā karoti śraddhayopaniṣadā tadeva vīryavattaraṃ bhavati" iti

3.3.63

 

vidyāyāḥ kratuvīryavattaratvaṃ prati sādhanabhāvaḥ pratipādyate | tena kratuphalāt pṛthagbhūtapalasādhanabhūtā vidyā "udgīthamupāsīta" iti karttavyatayā vidhīyate | kratuphalāt pṛthagbhūtodgīthāṅgatayā viniyogo nopapadyate | atha upāsanasyāśrayāpekṣāyāṃ sannihita udgītha āśrayamātraṃ bhavati | udgīthaśca kratvaṅgabhūta iti kratuprayuktodgīthā-dyāśraye upāsane kratvadhikāriṇa eva kratorvīryavattaratvecchānimittamidamadhikārāntaramiti na kratuṣu tadupādānaniyamaḥ |

3.3.63

 

vīryavattaratvaṃ ca kratuphalasya prabalakarmāntaraphalenāpratibandha ityuktam | kratoravilambitaphalatvamityarthaḥ | parṇatādīnāṃ tu 2yadeva vidyayā karoti tadeva vīryavattaraṃ bhavati" iti vidyāyāḥ phalasādhanatvavadapāpaśloka-śravaṇādiphalaṃ prati sākṣātsādhanabhāvo na śruta iti kratvaṅgabhūtajuhvādyaṅgatayā viniyogāvirodhāttadaṅgabhūtānāṃ phalāntarasādhanabhāvakalpanānupapattestatra phalaśrutirarthavāmātraṃ syāt || 63 ||

3.3.64

darśanācca || 64 ||

3.3.64

 

darśayati ca śrutirupāsanopādānāniyamam "evaṃ viddha vai brahmā yajñaṃ yajamānaṃ sarvāścaÐtvajo’bhirakṣati" iti brahmaṇo vedanena sarveṣāṃ rakṣaṇaṃ bruvatī | udgātṛprabhṛtīnāṃ vedanasyāniyame satyetadupapadyate | anena liṅgena pūrvoktānāṃ samāhārādiliṅgānāṃ prāyikatvamavagamyate | ato’niyama eveti sthitam || 64 ||

|| yathāśrayabhāvādhikaraṇaṃ samāptam ||

|| iti śrībhagavadramānujaviracite śārīrakamīmāṃsābhāṣye tṛtīyasyādhyāyasya tṛtīyaḥ pādaḥ ||



3.4.1

puruṣārtho’taśśabdāditi vādarāyaṇaḥ || 1 ||

3.4.1

 

guṇopasaṃhārānupasaṃhāraphalā vidyaikatvānātvacintā kṛtā | idānīṃ vidyātaḥ puruṣārthaḥ? uta vidyāṅgakātkarmaṇaḥ? iti cintyate | kiṃ yuktam? ataḥ- vidyātaḥ puruṣārtha iti bhagavānvādarāyaṇo manyate, kutaḥ? śabdāt, dṛśyate hyaupaniṣadaḥ śabdo vidyātaḥ puruṣārthaṃ bruvan "brahmavidāpnoti param" "vedāhametaṃ puruṣaṃ mahāntamādityavarṇaṃ tamasaḥ parastāt | tamevaṃ vidvānamṛta iha bhavati | nānyaḥ panthā vidyate’yanāya" "yathā nadyaḥ syandamānāḥ samudrrestaṃ gacchanti nāmarūpe vihāya | tathā vidvānnāmarūpādvimuktaḥ parātmaraṃ puruṣa-

3.4.1

 

mupaiti divyam" ityādi || 1 ||

3.4.2

atra pūvapakṣī pratyavatiṣṭhate -

3.4.2

śeṣatvātpuruṣārthavādo yathā’nyeṣviti jaiminiḥ || 2 ||

3.4.2

 

naitadevam-yadvidyātaḥ puruṣārthāvāptiḥ śabdāvagamyate-iti | na hyeṣaḥ "brahmavidāpnoti param" ityādiśabdo veda-nātpuruṣārthāvāptimavagamayati, karmasukartṛbhūtasyā’’tmano yāthātmyavedanapratipādanaparatvāt, ataḥ kartuḥ

3.4.2

 

saṃskāradvāreṇa vidyāyāḥ kratuśeṣatvāt tatra phalaśrutirarthavādamātram, yathā’nyeṣu dravyādiṣviti jaiminirācāryo manyate | taduktaṃ "dravyaguṇasaṃskārakarmasu parārthatvāt phalaśrutirarthavādaḥ syāt" iti | nanu ca karmasu karturjīvā-danyo mumukṣabhiḥ prāpyatayā vedānteṣu vedya upadiśyate iti prāgevopapātayā vedānteṣu vedya upadiśyate iti prāgevopapāditam-"netaro’nupapatteḥ" "bhedavyapadeśācca" "anupapattestu na śārīraḥ" itaraparāmarśātsa iti cennāsambhavāt" ityevamādibhiḥ sūtraiḥ | tadeva brahma tattvamasyādisāmānādhikaraṇyena jīvādanatirikta-mityetadapi "adhikaṃ tu bhedanirdeśāt" ityevamādibhirnirastam | sāmānādhikaraṇyanirdeśaśca "aitadātmyamidaṃ sarvaṃ" "sarvaṃ khalvidaṃ brahma" iti cetanācetanasādhāraṇaḥ, "yaḥ pṛthivyāṃ tiṣṭhan" "ya ātmani tiṣṭhan" ityādinā’vagatatattadātmatayā’vasthitinibandhana iti "avasthiteriti kāśakṛtsnaḥ" ityādibhirupapāditam, tatkathaṃ karmasu kartturātmano yāthātmyopadeśaparā vedāntaśabdā iti vidyāyāḥ karmāṅgatvaṃ pratipādyate | ucyate-vedāntavākyaṣveva vidyāyāḥ karmaprādhānyaṃ sūcayadbhirliṅgaistadupavṛhitasāmānādhikaraṇyanirdeśena ca vedāntaśabdā dehātiriktajīvasvarūpayāthātmyopadeśaparā iti valādabhyupagamanīyamiti pūrvapakṣiṇo’bhiprāyaḥ | nanu ca karttṛsaṃskāramukhena

3.4.3

 

vidyāyāḥ kratvanupraveśo na śakyate vaktum, kartturlaukikavaidikasādhāraṇatvenāvyabhicaritakratusāmbandhitvā-bhāvāt | naivam, laukikasya karmaṇaḥ kartturdehādavyatiriktatve’pyupapatterdehātiriktaniyatyātmasvarūpasya kratāvevopayogāttattsvarūpapratipādanamukhena kratvanupraveśo na viruddhayate | ato vidyāyāḥ kratuśeṣatvānnātaḥ puruṣārthaḥ || 2 || kāni punastāni liṅgāni; yadupavṛṃhitasamānādhikaraṇyanirdeśena vedāntaśabdā jīvasvarūpa-parā iti nirṇīyante | tatrāha -

3.4.3

ācāradarśanāt || 3 ||

3.4.3

 

brahmavidāṃ prādhānyena karmasvevācāro dṛśyate-aśvaṣatiḥ kekayaḥ kilātmavittamastadvijñānāyopagatāṃstānṛṣīn pratyāha - "yakṣyamāṇo ha vai bhagavanto’hamasmi" iti | tathā ca janakādayo brahmavidagresarāḥ karmaniṣṭhāḥ smṛtiṣu dṛśyante "karmaṇaiva hi saṃsiddhimāsthitā janakādayaḥ" "iyāja so’pi subahūn yajñān jñānavyapāśrāyaḥ" iti | ato brahmavidāṃ karmapradhānatvadarśanādvidyāyāḥ kartṛsvarūpavedanarūpatvena karmāṅgatvameveti na vidyātaḥ puruṣārthaḥ || 3 ||

3.4.4

 

liṅgamidam; prāptirucyatāmityatrāha -

3.4.4

tacchaØteḥ || 4 ||

3.4.4

 

śrutireva hi vidyāyāḥ karmāṅgatvamāha - "yadeva vidyayā karoti śraddhayopaniṣadā tadeva vīryavattaraṃ bhavati" iti | neyaṃ śrutiḥ prakaraṇādudgīthamātraviṣayeti vyavasthāpayituṃ śakhyā, yataḥ prakaraṇācchaØtirvalīyasī, "yadeva vidyayā karoti" iti vidyāmātraviṣayā hīyaṃ śrutiḥ || 4 ||

3.4.5

samanvārambhaṇāt || 5 ||

3.4.5

 

"taṃ vidyākarmaṇī samanvārabhete" iti vidyākarmaṇoḥ sāhityaṃ ca dṛśyate | sāhityaṃ coktena nyāyena vidyāyāḥ karmāṅgatve satyeva bhavati || 5 ||

3.4.6

tadvato vidhānāt || 6 ||

3.4.6

 

vidyāvataḥ karmavidhānāt vidyā karmāṅgamityavagamyate-"ācāryakulādvedamadhītya yathāvidhānaṃ guroḥ karmā-tiśeṣeṇābhisamāvṛtya kuṭumbe śucau deśe" ityādau | "vedamadhītya" ityadhyayanavataḥ karmāṇi vidadhadarthāvabodha-paryantādhyanavata eva vidadhāti | arthāvabodhaparyantaṃ hyadhyayanamiti sthāpitam | ato brahmavidyrāpi karmasu

3.4.6

 

viniyukteti na pṛthakphalāyāvakalpate || 6 ||

3.4.7

niyamāt || 7 ||

3.4.7

 

itaśca na vidyātaḥ puruṣārthaḥ | "kurvanneveha karmāṇi jijīviṣecchataṃ samāḥ" ityātmavidaḥ puruṣāyupasya sarvasya karmasu niyamena viniyogāt karmaṇa eva phalamityavagamyate, vidyā tu karmāṅgam || 7 ||

3.4.8

evaṃ prāpte pracakṣmahe -

3.4.8

adhikopadeśāttu vādarāyaṇasyaivaṃ taddarśanāt || 8 ||

3.4.8

 

tuśabdātpakṣo vyāvṛttaḥ; vidyāta eva puruṣārthaḥ, kutaḥ? adhikaropadeśāt-karmāsu kartturjīvādveyapratyanīkānava-dhikātiśayāsaṅkhayekalyāṇaguṇākaratvenādhikasyārthāntarabhūtasya parasya brahmaṇo vedyatayopadeśāt bhagavato vādarāyaṇasya vidyātaḥ phalamityevameva matam | liṅgāni tiṣṭhantu, vedyatayopadeśaśastu tāvatkarttuḥ pratyagātma-no’dhikasaiva | kathaṃ? taddarśanāt - pratyagātmanyaśuddhe śuddhe’pyasambhāvanīyānantaguṇākarasya vedyasya nirastani

3.4.8

 

khilahayagandhasya svasaṅkalpakṛtajagadudayavibhavalayalīlasya sarvajñasya sarvaśaktervāṅgenasāparicchedyānandasya jīvādhipasya kṛtsnasya praśāsituḥ parasya brahmaṇo vedanopadeśavākyeṣu darśanāt | "apahatapāṣmā vijaro vimṛtyurviśoko vijighatso’pipāsaḥ satyakāmaḥ satyasaṅkalpaḥ" "tadaikṣata bahu syāṃ prajāyeyeti tattejo-’sṛjata" "yaḥ sarvajñaḥ sarvavit" "parā’sya śaktivirvidhaiva śrūyate svābhāvikī jñānabalakriyā ca" " sa eko brahmaṇa ānandaḥ" "yato vāco nivartante -aprāpya manasā saha ānandaṃ brahmaṇo vidvānna vibheti kutaścaneti" "eṣa sarveśvara eṣa bhūtādhipatireṣa bhūtapāla epa seturvidharaṇaḥ" "sa kāraṇaṃ karaṇādhipādhipo na cāsya kaścijjanitā na cādhipaḥ" "etasya vā akṣarasya praśāsane gārgi sūryācandramasau vidhṛtau tiṣṭhataḥ" "etasya vā akṣarasya praśāsane gārgi dyāvāpṛthivyau vidhṛte tiṣṭhataḥ" "bhīṣā’smādvātaḥ pavate | bheṣodeti sūryaḥ | bhīṣā’smādagniścendraśca | nṛtyurdhāvati pañcamaḥ" ityādiṣuḥ | tasmādvedanopadeśaśabdeṣu karttuḥ pratyagātmanaḥ khadyātakalpasyāvidyādiheyasambanatadhayogyasya gandho’pi nāstīti paramapuruṣaviṣayāyā vidyāyāstatprāpti-rūpamamṛtatvaṃ tatra tatra śrūyamāṇaṃ palamiti vidyātaḥ puruṣārtha iti suṣṭhūktam || 8 ||

3.4.9

liṅgānyapi nirasyante --

3.4.9

tulyaṃ tu darśanam || 9 ||

3.4.9

 

yaduktam-brahmavidāṃ karmānuṣṭhānadarśanādvidyākarmāṅgamiti, tanna vidyāyā anaṅgatve’pi tulyaṃ darśanam, brahmavidāṃ karmānuṣṭhānadarśanamanaikāntikamityarthaḥ | ananuṣṭhānasyāpi darśanāt | dṛśyate hi brahmavidāṃ karmatyāgaḥ "ṝṣayaḥ kāvaṣeyāḥ kimarthā vayamadhyeṣyāmahe kimarthā vayaṃ yakṣyāmahe" ityādau | ato brahmavidāṃ karmatyāgadarśanānna vidyā karmāṅgam | kathamidamupapadyate-brahmavidāṃ karmānuṣṭhānamananuṣṭhānañca; phalābhisandhirahitasya yajñādikarmaṇo brahmavidyāṅgatvāt | tathāvidhasya karmaṇo’nuṣṭhānadarśanamupapadyate | vakṣyati ca "sarvāpekṣā ca yajñādiśrute-raśvavat" iti, phalārthasya tasyaiva yajñādeḥ karmaṇo mokṣaivaphalabrahmavidyāvirodhitvāttasyānanuṣāṃna-darśanamupapannataram | vidyāyāḥ karmāṅgatve karmatyāgaḥ kathamapi nopapadyate || 9 ||

3.4.10

 

yaduktam-śrutyaiva vidyāyāḥ karmāṅgatvamavagamyata iti; tatrāha-

3.4.10

asārvatrikī || 10 ||

3.4.10

 

na sarvavidyāviṣayeyaṃ śrutiḥ, api tūdgīthavidyāviṣayaiva "yadeva vidyayā karoti" iti yacchabdasyānirdhārita-viśeṣasya "udgīthamupāsīta" iti prastutodgīthaviśeṣaniṣṭhatvāt | na hi yatkaroti, tadvidyayeti sambadhyate, yadeva vidyayā karoti tadeva vīryavattaramiti vidyayā kriyamāṇaṃ yacchabdena nirdiśya tasya hi vīyyarvattaratva-mucyate || 10 ||

3.4.11

yaccedamuktaṃ "taṃ vidyākarmaṇī samanvārabhete" iti vidyākarmaṇoḥ sāhityadarśanādvidyā karmāṅgam-iti; tatrāha -

3.4.11

vibhāgaḥ śatavat || 11 ||

3.4.11

 

"taṃ vidyākarmaṇī samanvārabhete" ityatroktena nyāyena vidyākamarṇorbhinnaphalatvādvidyā svasmai phalāya samanvārabhate, karma ca svasmai phalāyeti vibhāgo draṣṭavyaḥ | śatavat-thayā kṣetraratravikrayiṇaṃ śadadvayamanvetītyukte kṣetrārthaṃ śatam, ratnārthaṃ śatamiti vibhāgaḥ pratīyate; tathehāpi || 11 ||

3.4.12

adhyayanamātravataḥ || 12 ||

3.4.12

 

yaduktaṃ-vidyāvataḥ karmavidhānādvidyā karmāṅgamiti, naitadyuktam, "vedamadhītya" iti adhyayanamātravato vidhānāt | na cādhyayanavidhirevārthāvabodhe pravarttayati, ādhānavadadhyayanasyākṣararāśigrahaṇamātre paryyavasānāt | gṛhītasya ca svādhyāyasya phalavatkarmāvabodhītvadarśanāttannirṇayaphale tadarthavicāre puruṣaḥ svayameva pravarttate |

3.4.12

 

tataḥ karmārthī karmajñāne pravarttate, mokṣārthī ca brahmajñāne-iti na vidyā karmāṅgam | yadyaṣyadhyayanavidhirevārthāva- bodhe pravarttayati, tathā’pi na vidyā karmāṅgam, arthajñānādarthāntaratvādvidyāyāḥ | yadhā jayotiṣṭomādikarmasva-rūpavijñānātphalasādhanabhūtaṃ karmānuṣṭhānamarthāntaram, tathā’rthajñānarūpādvrahyasvarūpavijñānādarthāntarameva dhyānopāsanādiśabdavācyā puruṣātharsādhanabhūtā vidyeti na tasyāḥ karmasambhabandhagandho vidyate || 12 ||

3.4.13

nāviśeṣāt || 13 ||

3.4.13

 

yaccoktaṃ "kurvanneveha karmāṇi" ityātmavidaṃ jñānādvayāvṛtya yāvajjīvaṃ karmānuṣṭhāne niyamayatīti; tannopapadyate, aviśeṣāt-na hyaṃ niyamaḥ phalasādhanabhūtasvatantrakarmaviṣaya iti viśeṣaheturasti, vidyāṅgabhūta-karmaviṣayatayā’pyupapatteḥ | "karmaṇaiva hi saṃsiddhimāsthitā janakādayaḥ" iti ca viduṣastvāprayāṇādupāsana-syānuvarttamānatvāt || 13 ||

3.4.14

 

evamarthasvābhāvyena codyaṃ parihṛtya "kurvanneveha karmāṇi" ityasyārthamāha -

3.4.14

stutaye ’numatirvā || 14 ||

3.4.14

 

vāśabdo’vadhāraṇārthaḥ, "īśāvāsyamidaṃ sarvam" iti vidyāprakaraṇādvidyāstutaye sarvadā karmānuṣṭhānānumati-riyam |

vidyāmāhātmyāt sarvadā karma kurvannapi na lipyate karmabhiriti hi vidyā stutā bhavati | vākyaśeṣa-ścaivameva darśayati-"evaṃ tvayi nānyatheto’sti na karma lipyate nare" iti | ato na kamāṅgaṃ vidyā || 14 ||

3.4.15

kāmakāreṇa caike || 15 ||

3.4.15

 

api caivameke śākhinaḥ kāmakāreṇa brahmavidyāniṣṭhasya gārhasthyatyāgamadhīyate "kiṃ prajayā kariṣyāmo yeṣāṃ noyamāmā’yaṃ lokaḥ" iti viduṣo viraktasya kāmakāreṇa gārhasthyakarmatyāgaṃ bruvradidaṃ vacanaṃ brahmavidyāyāḥ karmānaṅgatvaṃ darśayati | yajñādikarmāṅgatve hi vidyāyā vidyāniṣṭhasya kāmakāreṇa gārhasthyatyāgo na sambhavati | ato na vidyā karmāṅgam || 15 ||

3.4.16

upamardaṃ ca || 16 ||

3.4.16

 

puṇyāpuṇyarūpasya samastasāṃsārikaduḥkhamūlasya karmaṇo brahmavidyayopamardāṃ ca prativedāntamadhīyate-"bhidyate hṛdayagranthiśchidyante sarvasaṃśayāḥ | kṣīyante cāsya karmāṇi tasmin dṛṣṭe parāvare" ityādikam | tadvidyāyāḥ karmāṅgatve na saṅgacchate || 16 ||

3.4.17

ūrdhvaretassu ca śabde hi || 17 ||

3.4.17

 

ūrdhvaretassvāśrameu brahmavidyādarśanātteṣvagnihotradarśapūṇamāsādikarmābhāvācca na vidyā karmāṅgam | nanūrdhvaretasa āśramā na santyeva "yavajjīvamagnihotraṃ juhoti" ityādinā’gnihotradaśarpūrṇamāsādīnāṃ yāvajjīvādhikāraśruteḥ | śrutiviruddhānāṃ smṛtīnāṃ cāprāmāṇyāt | ata āha-śabda hi-iti | vaidike eva hi śabde te dṛśyante "trayo dharmaskandhāḥ" ye ceme’raṇye śraddhā tapa ityupāsate" "etameva pravrājino lokamicchantaḥ pravrajanti" ityādau | yāvajjīvaśrutistvaviraktaviṣayā || 17 ||

3.4.18

parāmarśaṃ jaiminiracodanāccāpavadati hi || 18 ||

3.4.18

 

yadidam "trayo dharmaskandhāḥ" ityādau vaidike śabde ūrdhvareta āśramā dṛśyante, ataste santyeveti, naitadupa-padyate, yataḥ "trayo dharmaskandhāḥ" ityādiṣu vākyeṣu teṣāmāśramāṇāṃ parāmarśamātraṃ kriyate, anuvādamātra-mityarthaḥ | kuta etata? codanāt-avidānādityarthaḥ | na hyatra vidhiśabdaḥ śrūyate; "trayo dhamarskandhāḥ" ityādi#enā hi prakṛtaṃ praṇavena brahmopāsanaṃ stūyate, "brahmasaṃstho’mṛtatvameti" ityupasaṃhārāt | ato’nyārtha-manuvādamātramatra kriyate teṣāmāśramāṇām | "ye ceme’raṇye śraddhā tapa ityapāsade" iti ca devayānavidhipara-tvāttatrāpi nāśramāntaravidhisambhavaḥ | api cāpavadati hi śruti rāśramāntaraṃ "vīrahā vā eṣa devānāṃ yo’gnimudvāsayeta" ityādi#ekā | ata ūrdhvaretasa āśramā na santīti jaiminirācāryo manyate || 18 ||

3.4.19

anuṣṭheyaṃ vādarāyaṇassāmyaśruteḥ || 19 ||

3.4.19

 

gṛhasthāśrayamavadāśramāntaramapyanuṣṭheyaṃ bhagavān vādarāyaṇo manyate | kutaḥ? sāmyaśruteḥ-upādeyatayā’bhimata-

3.4.19

 

gṛhasthāśramasāmyaṃ hi teṣāmapyāśramāṇāṃ śrūyate "trayo dharmaskandhāḥ" ityārabhya brahmasaṃsthastutyarthatayā skīrttanaṃ gṛhasthāśramasyetareṣāṃ ca samānam | atha gṛhasthāśramasyānuvādaḥ prāpto satyāmeva sambhavatīti tasya praptira-vaśyābhyupetyeti matam, taditareṣāmapi samānam, anyatrā’bhiniveśāt | na ca gārhasthyadharma eva "yajño-’dhyayanaṃ dānaṃ tapo brahmacarya" miti sarvaiḥ śabdairabhidhīyate, brahmacaryatapasorgṛhasthasyaiva sambhavāditi yuktam, "trayo dharmaskandhāḥ" iti tritvena saṃgṛhya "prathamo dvitīyastṛtīyaḥ" iti vibhāgavacanānupapatteḥ | ato "yajño-’dhyayanaṃ dāna"miti gṛhasthāśrama ucyate | adhyayanaśabdo vedābhyāsaparaḥ | tapaḥśaśabdena vaisvānasapārivrājya-yogarrahaṇam, ubhayostapaḥpradhānatvāt | tapaḥ śabdo hi kāyakleśe rūḍhaḥ, sa caṃ dvayorapi samānaḥ | brahmacāridharma eva brahmacayarśabdenābhidhīyate, "brahmasaṃsthaśabdo yaugikaḥ sarvāśramasādhāraṇa|, sarveṣāmāśramiṇāṃ brahmasaṃsthā-sambhavāt | brahmaṇi saṃsthāsaṃsthitirbrahmasaṃsthatvaṃ, tacca sarveṣāṃ sambhavatyeva | brahmaniṣṭhāvikalāḥ kevalāśramiṇaḥ puṇyalokabhājaḥ; teṣveva brahmaniṣṭho’mṛtatvabhāgbhavati | tadetadvispaṣṭamuktaṃ bhagavatā parāśareṇa "prājāpatyaṃ brāhmaṇānā"mityārabhya "brāhmaṃ saṃnyāsināṃ smṛta" mityantena varṇānāmāśramāṇāṃ ca kevalānāṃ brahmaloka

3.4.19

 

prāptyantaṃ phalamabhidhāya "ekāntinaḥ sadā brahmadhyāyino yogino hi ye | teṣāṃ tatparamaṭha sthānaṃ yadvai paśyanti sūrayaḥ" iti teṣveva brahmaniṣṭhānāṃ brahmaprāptimabhidadhātā | ato gṛhasthāśramatulyā ūrdhvaretasa āśramā api dṛśyanta iti te’pyanuṣṭheyāḥ | "ye ceme’raṇye śruddhā tapaḥ ityupāsate" iti ca araṇye-iti tapaḥpradhānāśrama-prāptyapekṣatvād devayānavidhānasya tatrāpi tatprāptiraṅgīkaraṇīyā || 19 ||

3.4.20

parāmarśapakṣe vidhānapakṣe ca gṛhasthāśramatulyameṣāmapyanuṣṭheyatvamityupapādya vidhirevāyamāśramāṇāṃ sarveṣāṃ nānuvāda ityupapādayitumāha --

3.4.20

vidhirvā dhāraṇavat || 20 ||

3.4.20

 

vāśabdo’vadhāraṇārthaḥ | vidhirevāyamāśramāṇām; dhāraṇavat; yathā diṣṭāgnihotre "adhastātsamidhaṃ dhārayannanu-dravedupari hi devebhyo dhārayati" ityatrānuvādasarūpādapi vākyādupari dhāraṇasyāprāptatvadvidhirāśrīyate; taduktaṃ śeṣalakṣaṇe "vidhistu dhāraṇe’pūrvatvāt" iti; tathā atrāpyaprāptatvādvidhirevāśrayaṇīyaḥ "brahmacaryaṃ samāpya gṛhī bhaved gṛhād vanī bhūtvā pravrajet yadi vetarathā brahmacaryādeva pravrajet gṛhādvā vanādvā yadahareva virajet tadahareva pravrajet" iti jāvālānāmāśramavidhimasantamiva kṛtvā eteṣvanyapareṣvapi vākyeṣvāśrayamaprāpti-ravaśyāśrayaṇīyetyupapāditam | evamāśramāntaravidhānādṛṇaśrutiryāvajjīvaśrutirapavādaśrutiścāviraktaviṣayā eveti veditavyāḥ | anyāśca brahmavidaḥ karmaṇāmāprayāṇādavaśyakartavyatāvidhāyinyaḥ śrutayaḥ smṛtayaśca svasvāśramadharmaviṣayāḥ | ata ūdhvarretassu ca brahmavidyāvidhānādvidyāta puruṣārtha iti siddham || 20 ||

|| puruṣārthādhikaraṇaṃ samāptam ||

3.4..21

stutimātramupādānāditi cennāpūrvatvāt || 21 ||

3.4..21

 

idamidānīṃ cintyate,-"sa eṣa rasānāṃ rasatamaḥ paramaḥ parārthyo’ṣṭamo ya udgīthaḥ" iti evaṃjātīyakāni vākyāni kratvavayavabhūtodgīthādistutimātraparāṇie āhosvidudgīthādiṣu rasatāmādidṛṣṭividhānārthāni-iti | atra pratipāditamupāsanaparatvamaṅgīkṛtyopāsanasya puruṣārtatvena kratuṣūpādānāniyama uktaḥ | kiṃ yuktaṃ? stutimātraparāṇīti |

kutaḥ? udgīthādyupādānāt | kratvaṅgabhūtāni hyudgīthādīnyupādāya teṣāṃ

3.4..21

 

rasatamāditvaṃ pratipāditam, yathā juhvādīnāṃ pṛthivyāditvaṃ pratipādayato vacanasya "iyameva juhūḥ svargo loka āhavanīyaḥ" ityādikasya tatstutimātraparatvam, tathehāpi | tadidamāśaṅkate-stutimātramupādānāditi cet- iti | udgīthādyupādānāttatstutimātramevaiṣāṃ vākyānāṃ vivakṣitamiti cet-atrottaraṃ-nāpūrvatvāditi | na stutimātratvamupapadyate; kutaḥ apūrvatvāt-aprāptatvāt | na hyudgīthādayo rasatamāditayā pramāṇāntareṇa prati-pannāḥ, yena tatprāśastya buddhayutpavyarthaṃ rasatamāditvenānūdyeran | na codgīthādividhiratra sannihitaḥ, yena "iya- meva juhūḥ svargo loka āhavanīyaḥ" ityādivattadekavākyatvena yayā kayācana vidhayā tatstutiparatvamāśrī- yeta | ataḥ kratuvīryavattvādiphalasiddhayarthamudgīthādiṣu rasatamādidṛṣṭividhānameva nyāyyam || 21 ||

3.4.22

bhāvaśabdācca || 22 ||

3.4.22

 

upādītetyādibhāvaśabdācca vidhiparatvameva nyāyyam, vidhipratyayayukto hi kriyāśabdo vidheyameva svārthamava-gamayati | tasmādupāsanavidhānārthā etāḥ śrutayaḥ || 22 || || stutimātrādhikaraṇaṃ samāptam ||

3.4.23

pāriplavārthā iti cenna viśeṣitatvāt || 23 ||

3.4.23

 

"pratardano ha vai daivodāsirindrasya priyaṃ dhāmopajagāma", "śvetaketurhāruṇeya āsa" ityevamādīni vedānteṣvākhyānāni kiṃ pāriplavaprayogārthāni, uta vidyāviśeṣapratipādanārthanīti cintāyām

3.4.23

 

"ākhyānāni śaṃsanti" ityākhyānānāṃ pāriplave viniyogānna vidyāpradhānatvaṃ nyāyyamiti cet-na savāṇyākhyānāni pāriplavaprayoge viniyogamarhanti | kutaḥ? viśeṣitatvāt viniyogasya | "ākhyānāni śaṃsanti" ityukatvā tatraiva "manurvaivasvato rājā" ityādinā manvādīnāmākhyānāni viśeṣyante | atasteṣāmeva tatra viniyoga iti gamyate | tasmānna sarvā vedānteṣvākhyānanutayaḥ pāriplavaprayogārthāḥ, api tu vidyāvidhyarthāḥ || 23 ||

3.4.24

tathā caikavākyopabandhāt || 24 ||

3.4.24

 

"ātmā vā are draṣṭavyaḥ" ityādividhinaikavākyatayopabandhāccākhyānānāṃ vidyāvidhyarthānyeva tānīti gamyate; yathā "so’rodīt" ityevamādeḥ karmavidhyarthatvam; na pāriplavārthatvam || 24 ||

|| pāriplavārthādhikaraṇaṃ samāptam ||

3.4.25

ata eva cāgnīndhanādyanapekṣā || 25 ||

3.4.25

 

stutiprasaṅgādavāntarasaṅgativiśeṣeṇārthadvayaṃ cintitam | vidyāvanta ūrdhvaretasa āśramiṇaḥ santītyuktam "ūrdhvaretassu ca

śabde hi" ityādibhiḥ sūtraiḥ | idānīmūrdhvaretaso yajñādyabhāvāttadaṅgikā vidyā na sambhavatītyā-śaṅkayāha-ata eva cāgnīndhanādyanapekṣā-iti | yata ūrdhvaretasa āśramiṇo vidyāsambandhitvena śrutyā parigṛhyante "brahmasaṃstho’mṛtatvameti" "ye ceme’raṇye śraddhā tapa ityupāsate" "etameva pravrājino lokamicchantaḥ pravrajanti" "yadicchanto brahmacaryaṃ caranti" ityādikayā | ata evordhvaretastu vidyā’gnīndhanā-dyanapekṣā, agnīndhanam-agnyādhānam, ādhānapūrvikāgnihotradarśapūrṇamāsādikarmānapekṣā teṣu vidyā | kevalasvāśramavihitakarmāpekṣetyarthaḥ || 25 || || agnīndhanādyadhikaraṇaṃ samāptam ||

3.4.26

sarvāpekṣā ca yajñādiśruteraśvavat || 26 ||

3.4.26

 

yadi vidyā yajñādyanapekṣaivāmṛtatvaṃ sādhayati; tarhi gṛhastheṣvapi tadanapekṣaiva sādhayitu-marhati, yajñādiśrutirapi "vividiṣanti" iti śabdāt karmaṇo vedanāṅgatāṃ na pratipādayatīti-ata āha-sarvāpekṣā-iti | yajñādisarva-karmāpekṣaiva vidyā kamarvatsugṛhastheṣu, kutaḥ? yajñādiśruteḥ, "tametaṃ vedānuvacanena brāhmaṇā vividiṣanti yajñena dānena tapasā’nāśakena" satyādinā yajñādayo hi vidyāṅgatvena śrūyanta | yajñādinā vividiṣanti veditumicchanti, yajñādibhirvedanaṃ prāptumicchantītyarthaḥ | yajñādīnāṃ jñānasādhanatve satyeva yamādibhirjñānaṃ prāptumicchantīti vyapadeśa upapadyate; yathā’serhananasādhanatve satyasinā jidhāṃsatīti vyapadeśaḥ | ato yajñādīnāṃ jñānasādhanatvamavagamyate | jñānaṃ ca vākyārthajñānādarthāntarabhūtaṃ dhyānopāsanādiśabdavācyaṃ viśadatamapratyakṣatāpannasmṛtirūpaṃ niratiśayapriyamaharaharabhyāsodhayātiśayamāprayāṇādanuvarttamānaṃ mokṣasādha-

3.4.26

 

namityuktasmābhiḥ pūrvameva; vakṣyati ca "āvṛvirasakṛdupadeśāt" ityādinā | evaṃrūpadhyānamaharaharanuṣṭhīyamā-nairnityairnaimittikaiḥ karmabhiḥ paramapuruṣārādhanarūpaiḥ paramapuruṣaprasādadvāreṇa jāyate-iti yajñādinā vividhiṣantīti śāstreṇa pratipādyate | ataḥ karmavatsu gṛhastheṣu yajñādinityanaimittikasarvakarmāpekṣā vidyā | aśvavat- yathā puruṣagamanasādhanabhūto’śvaḥ svaparikarabandhaparikarmāpekṣaḥ, evaṃ mokṣasādhanabhūtrāpi vidyā nityanaimittikakarmaparikarāpekṣā | tadidamāha svayameva bhagavān "yajña dānatapaḥ karma na tyājyaṃ kāryameva tat | yajño dādaṃ tapaścaiva pāvanāni manīṣiṇām" "yataḥ pravṛttirbhūtānāṃ yena sarvamidaṃ tatam | svakarmaṇā tamabhyarcya sidiṃ​dha vindati mānavaḥ" iti || 26 ||

|| sarvāpekṣādhikaraṇaṃ samāptam ||

3.4.27

śamadamādyupetaḥ syāttathā’pi tu tadvidhestadaṅgatayā teṣāmapyavaśyānuṣṭheyatvāt || 27 ||

3.4.27

 

gṛhasthasya śamadamādīnyapyanuṣṭheyāni? uta neti cintāyām - āntaravāhyakaraṇavyāpārarūpatvātkarmānu-ṣṭhānasya śamadamādīnāṃ tadviparītarūpatvāccānanuṣṭheyāni - iti prāpte ucyate - yadyapi gṛhasthaḥ karaṇavyāpāra-rūpakarmasu pravṛtaḥ, tathā’pi sa vidvān śamadamādyupetaḥ syāt; kutaḥ? tadaṅgatayā tadvidheḥ-vidyāṅgatayā teṣāṃ vidheḥ, "tasmādevaṃvicchānto dānta uparatastitikṣuḥ samāhito bhūtvā’’tmanyevātmānaṃ paśyet" iti | vidyotpatteścittasamādhānarūpatvena dṛṣṭaparikaratvācchamādīnām, vidyānirvṛttaye teṣāṃ śamādīnāmavaśyānu-ṣṭheyatvācca tānyapyanuṣṭheyāni | na ca karaṇavyāpāratadviparyayarūpatvena karmaṇāṃ śamadamādīnāṃ ca parasparavirodhaḥ, bhinnaviṣayatvāt-vihiteṣu karaṇavyāpāraḥ, avihiteṣu prayojanaśūnyeṣu ca tadupaśam iti | na ca karaṇa-vyāpārarūpakarmasu varttamānasya vāsanāvaśāt śamādīnāmupādeyatvāsambhavaḥ, vihitānāṃ karmaṇāṃ paramapuruṣā-rādhanatayā tatprasādadvāreṇa nikhilaviparītavāsanocchedahetutvāt | ato gṛhasthasya śamadamādayo’pyanuṣṭheyāḥ || 27 || || samadāmādyadhikaraṇaṃ samāptam ||

3.4.28

sarvānnānumatiśca prāṇātyaye taddarśanāt || 28 ||

3.4.28

 

vājināṃ candogānāṃ ca prāṇavidyāyām "na ha vā asyānannaṃ jagdhaṃ bhavati nānannaṃ parigṛhitaṃ bhavati" "na ha vā evaṃvidi kiñcanānannaṃ bhavati" iti prāṇavidaḥ sarvānnānumatiḥ saṅkītyarte | kimiyaṃ prāṇavidyāniṣṭhasya sarvānnānumatiḥ sarvadā, uta prāṇātyayāpattāviti viśaye viśeṣānupādānātsarvadā - iti prāpta ucyate-prāṇātyaye iti | caśabdo’vadhāraṇe, prāṇātyayāpattāvevetyarthaḥ | kutaḥ? taddarśanāt-dṛśyate hyanyatra brahmavidāmapi prāṇātyayāpattāveva sarvānnābhyanujñā, kiṃ punaḥ prāṇavidaḥ | uṣastaḥ kila cākrāyaṇo brahmavida-gresaro maṭacīhateṣu kuruṣu durbhikṣadūṣiteṣvibhyagrāme vasannanaśanena prāṇasaṃśayamāṣanno brahmavidyāniṣpattaye prāṇānāmanavasādamākāṅkṣamāṇa sabhyaṃ kulmāṣān svādantaṃ bhikṣamāṇastena cocchiṣṭebhyo’nye na vidyanta

3.4.28

 

iti pratyuktaḥ punarapi "eteṣāṃ me dehi" ityuktvā tena cebhyenocchiṣṭebhya ādāya dattānkulmāṣān pratigṛhyā-nupānapratigrahamibhyenārthitaḥ "ucchiṣṭaṃ vai me pītaṃ syāt" iti vadaṃścākrāyaṇaḥ kimete kulmāṣā anucchiṣṭā itībhyena paryanuyukto "na vā ajīviṣyamimānasvādan kāmo ma udapānam" iti kulmāṣāsvādane svasya prāṇasaṃśayāpattestāvanmātrasvādanena ghṛtaprāṇasya svasyocchiṣṭodakapānaṃ kāmakāritaṃ niṣiddhaṃ syādityukatvā svasvāditaśeṣaṃ jāyāyai dattvā tayā ca rakṣitānaparedyuryājanenārjijīṣayā jigamiṣuḥ punarapi prāṇasaṃśayamā-pannastānevebhyocchiṣyān svocchiṣṭabhūtān paryuṣitāṃścasvāda | ato brahmavidāmapi prāṇasaṃśaya eva sarvānnā-numatidarśanādatrāviśeṣeṇa kīrtitamapi prāṇavidaḥ sarvānnīnatvaṃ prāṇātyayāpattāveveti niścīyate || 28 ||

3.4.29

abādhācca || 29 ||

3.4.29

 

"āhāraśuddhau sattvaśuddhiḥ sattvaśuddhau dhruvā smṛtiḥ" iti brahmavidyotpattāvāhāraśuddhividhānābādhādapi brahmavidāṃ sarvānnīnatvamāpadviṣayamavagamyate | evaṃ brahmavidāmatiśayitaśaktīnāmapi sarvānnīnatvasyāpa-dviṣayatvāt prāṇavido’lapaśakteḥ sarvānnānumatirāpadviṣayaiva || 29 ||

3.4.30

api smaryate || 30 ||

3.4.30

 

api cāpadviṣayameva sarvānnīnatvaṃ brahmavidāmanyaṣāṃ ca smayarte-"prāṇasaṃśayamāpanno yo’nnamatti yatastataḥ | lipyate na sa pāpena padmapatramivāmbhasā" iti || 30 ||

3.4.31

śabdaścātrokāmakāre || 31 ||

3.4.31

 

yato brahmavidāmanyeṣāṃ ca sarvānnīnatvamāpadviṣayameva; ata eva sarveṣāmakāmakāre śabdaḥ-kāmakārasya pratiṣedhakaḥ śabdo vartate, asti hi kaṭhānāṃ saṃhitāyāṃ kāmakārasya pratiṣedhakaḥ śabdaḥ, "tasmādvrāhmaṇaḥ surāṃ na pibati pāṣmanā notsṛjā iti" iti | pāṣmanā saṃmpṛṣṭo na bhavānīti matvā brāhmaṇaḥ surāṃ na pibatītyarthaḥ || 31 || || sarvānnānumatyādhikaraṇaṃ samāptam ||

3.4.32

vihitatvāccāśramakarmāpi || 32 ||

3.4.32

 

yajñādikarmāṅgikā brahmavidyetyuktam, tāni ca yajñādīni karmāṇyamumukṣuṇa kevalāśra-

3.4.32

 

miṇā’pyanuṣṭheyāni, uta neti cintāyāṃ, vidyāṅgānāṃ satāṃ kevalāśramiśeṣatve nityānityasaṃyogavirodhaḥ prasajyata iti yajñādīnāṃ kevalāśramadharmatvaṃ na sambhavati - iti prāpta ucyate-"āśramakarmāpi-iti | āśramasyakarmāpi bhavati; kelāśramiṇāmapyanuṣṭheyānītyarthaḥ | kutaḥ? "yāvajjīvapragnihotraṃ juhoti" ityādinā vihivatvāt-jīvananimittatayā nityavadvihitatvādityarthaḥ || 32 ||

3.4.33

tathā vidyāṅgatayā ca "tametaṃ vedānuvacaneta" ityādinā vihitatvādvidyāśeṣatayā’pyanuṣṭheyānītyāha-

3.4.33

sahakāritvena ca || 33 ||

3.4.33

 

vidyotpattidvāreṇa vidyāsahakāritayā’pyanuṣṭheyāniḥ agnihotrādīnāmiva jīvanādhikārasvārgādhikāravadvi-

3.4.33

 

niyogapṛthaktvenobhayārthatvaṃ na viruddhayata ityarthaḥ || 33 ||

3.4.34

tadvadeva karmāntaratvamapi nāstītyāha -

3.4.34

sarvathā’pi ta evobhayaliṅgāt || 34 ||

3.4.34

 

sarvathā vidyārthatve āśramārthatve’pi ta eva yajñādaya iti pratipattavyam, na karmasvarūpabheda ityarthaḥ | kutaḥ? ubhayaliṅgāt-ubhayatra śrutau yajñādiśabdaiḥ pratyabhijñāṣya viniyogāt, karmasvarūpabhede pramāṇabhāvācca || 34 ||

3.4.35

anabhibhavaṃ ca darśayati || 35 ||

3.4.35

 

"dharmmeṇa pāpamapanudatiṃ" ityadibhiśca tāneva yajñādidharmmānnirddiśya tairvidyāyā anabhibhavaṃ pāpakarmabhirutpatti-pratibandhābhāvaṃ darśayati | aharaharanaṣṭhīyamānairhi yajñādibhirviśuddhe’ntaḥkaraṇe pratyahaṃ prakṛṣyamāṇā vidayotpadyate,

3.4.36

antarā cāpi tu taddṛṣṭeḥ || 36 ||

3.4.36

 

caturṇāmāśramiṇāṃ brahmavidyāyāmadhikārrosti; vidyāsahakāriṇa āśramadharmā iti coktam | ye yunarāśramāna- ntarā cartante vidhurādayaḥ; teṣāṃ brahmavidyāyāmadhikārrosti naveti viśaye-āśramadharmetikarttavyatākatvādvi-dyāyāḥ, anāśramiṇāṃ cāśramadharmābhāvānnāstyadhikāraḥ - iti prāpta ucyate-antarā cāpi tu-iti | tu śabdaḥ pakṣavyāvṛttyartha|, caśabdo’vadhāraṇeḥ |

antarāvarttamānānām-anāśramiṇāmapi vidyāyāmadhikāro’styeva kutaḥ? taddṛṣṭeḥ-dṛśyate hi raikkabhīṣmasaṃvartādīnāmanāśramiṇāmapi brahmavidayāniṣṭhatvam | na cāśramadharmaireva vidyānugraha iti śakyaṃ vaktum "yajñena dānena tapasānāśakena" iti dānādīnāmāśrameṣvanaikāntikānāmapyanu-grāhakatvadarśanāt | yathodhvarretassu vidyāniṣṭhatvadaśaॅnādagnihotrādivyatiriktaireva vidyānugrahaḥ kriyate, tathā’-nāśramiṣvapi vidyādarśanādāśramāniyataijarpoṣavāsadānadevatārādhanādibhirvidyānugrahaḥ śakyate karttum || 36 ||

3.4.37

api smaryyate || 37 ||

3.4.37

 

api cānāśramiṇāmapi jaṣādibhireva vidyānugrahaḥ smaryate "jaṣyenāpi ca saṃsiddhayedvrāhmaṇo nātra saṃśayaḥ |

3.4.37

 

kuryādanyanna vā kuryānmaitro brāhmaṇa ucyate" iti; saṃsiddhayet-japādyanugṛhītayā vidyayā siddho bhavatītyarthaḥ || 37 ||

3.4.38

viśeṣānugrahaśca || 38 ||

3.4.38

 

na kevalaṃ nyāyasmṛtibhyāmayamarthaḥ sādhanīyaḥ | nūyate cānāśramaniyataidharmarmmaviśeṣairvidyānugrahaḥ "tapasā brahma-caryeṇa śraddhayā vidyavā’’tmānamanviṣyet" iti || 38 ||

3.4.39

atastvitarajjyāyo liṅgācca || 39 ||

3.4.39

 

tuśabdo’vadāraṇe | ataḥ-anāśramitvāt, itarat āśramitvameva jyāyaḥ; anāśramitvamāpadviṣayam; śaktasya cāśramitvamevopādeyamityarthaḥ | bhūyodharmmakālpadharmmakayoratulyakāryyatvāt, liṅgācca-smṛterityarthaḥ | smarthyate ca śaktaṃ pratyāśramasyopādeyatvam "anāśramī na tiṣṭhettu dinamekamapi dvijaḥ" ityādinā | nivṛttabrahmacaryasya mṛtabhāryyasya cāvairāgye sati dārālābha āpat || 39 || || vidhurādhikaraṇaṃ samāptam ||

3.4.40

tadbhūtasya tu nātadbhāvo jaiminerapi niyamāttadrūpābhāvebhyaḥ || 40 ||

3.4.40

 

naiṣṭhikavaikhānasaparivrājakāśramebhyaḥ pracyutānāmapi brahmavidyāyāmadhikāro’sti, neti cintāyāṃ vidhurādi-vadanāśramaikāntairdānādibhirvidyānugrahasambhavādastyadhikāraḥ - iti prāpta ucyate-tadbhūtasya tu nātadbhāvaḥ-iti | tuśabdaḥ pakṣavyāvṛvyarthaḥ | tadbhūtasya-naiṣṭhikādyāśramaniṣṭhasya, nātadbhāvaḥ- |atathābhāvaḥ, anāśramitvenāvasthānaṃ na sambhavati; kutaḥ? tadrūpābhāvebhyo niyamāt-tadrūpāṇi-teṣāṃ naiṣṭhikādīnāṃ rūpāṇi-veṣāḥ dharmā ityarthaḥ, teṣāmabhāvāḥ-tadrūpābhāvāḥ; tebhyaḥ śāstrairniyamāt | naiṣṭhikādyāśramapraviṣṭānsvāśramadharmanivṛttibhyo niyacchanti hi śāstrāṇi "brahmacāryācāryakulavāsī tṛtīyo’tyantamātmānamācāryakule’vasādayan" iti | "araṇyamiyāttato na punareyāt" iti "saṃnyasyāgniṃ na punarāvarttayet" iti ca | ato vidhurādivannaiṣṭhikādīnā-manāśramitvenā’vasthānāsambhavānna tānadhikaroti brahmavidyā | jaiminerapītyavigānaṃ daśaryannuktaṃ svābhimataṃ draḍhayati || 40 ||

3.4.41

 

atha syāt-naiṣṭhikādīnāṃ brahmacaryyāt pracyutānāṃ prāyaścittādadhikāraḥ sambhavati, asti ca prāyaścittamadhi-kāralakṣaṇe nirūpitam "avakīrṇipaśuśca tadvata" iti | ataḥ pracyutabrahmacaryyasya prāyaścittasambhavāt kṛtaprāyaścitto brahmavidyāyāmadhikariṣyati-iti; tatrāha -

3.4.41

na cādhikārikamapi patanānumānāttadayogāt || 41 ||

3.4.41

 

adhikāralakṣaṇoktamapi prāyaścittaṃ naiṣiṃkādīnāṃ tato bhraṣṭānāṃ na sambhavati; kutaḥ? patanānumānāt tadayogāt - naiṣṭhikādīnāṃ pracyutānāṃ patanānumānāt tadayogāt-naiṣiṃkādīnāṃ pracyutānāṃ patanasmṛtestasya prāścittasyā-sambhavāt "ārūḍho naiṣṭhikaṃ dharmaṃ yastu pracyavate dvijaḥ | prāyaścittaṃ na paśyāmi yena śudhyetsa ātmahā" iti | ato’dhikāralakṣaṇoktaṃ prāyaścittamitarabrahmacāriviṣayam || 41 ||

3.4.42

upapūrvamapītyeke bhāvamaśanavattaduktam || 42 ||

3.4.42

 

naiṣṭhikādīnāṃ brahmacaryyapracyavanamupapūrvam-upapātakam, mahāpātakeṣvaparigaṇitatvāditi tatra prāyaścittasya bhāvaṃ - vidyamānatāmaṣyeke ācāryā manyante; aśanavat - yathā madhvaśanādiniṣedhastatprāyaścittaṃ copakurvā-

3.4.42

 

ṇasya naiṣṭhikādīnāṃ ca samānam; tadaktaṃ smṛtikāraiḥ "uttareṣāṃ caitadavirodhi" iti | gurukulavāsinā yaduktam, tatsvāśramāvirodhyuttareṣāmapyāśramiṇāṃ sambhavatītyarthaḥ tadvadihāpi | brahmacaryyapracyavane prāyaścittasambhavā-dvrahmavidyāyogyatā’pyasti || 42 ||

3.4.43

bahistūbhayathā’pi smṛterācārācca || 43 ||

3.4.43

 

tuśabdo matāntaravyāvṛttyarthaḥ | upapātakatve mahāpātakatve’pyete vahirbhūtā eva brahmavidyādikāribhyaḥ; brahma-vidyāyāmanadhikṛtā ityarthaḥ | kutaḥ? smṛteḥ-pūrvoktāt patanasmaraṇāt | yadyapi kaluṣanirharaṇāya kaiścidvacanaiḥ prāyaścittādhikāro vidyate, tathā’pi karmādhikārānuguṇaśuddhihetuprāyaścittaṃ na sambhavati, "prāyaścittaṃ na paśyāmi yena śudhyetsa ātmahā" iti smṛterityarthaḥ | ācārācca-śiṣṭā hi naiṣṭhikādīnbhraṣṭān kṛtaprāyaścittā- napi varjjayanti, tebhyo brahmavidyādikaṃ nopadiśanti; atasteṣāṃ nāsti brahmavidyāyāmadhikāraḥ || 43 ||

|| tadbhūtādhikaraṇaṃ samāptam ||

3.4.44

svāminaḥ phalaśruterityātreyaḥ || 44 ||

3.4.44

 

karmāṅgaśrayāṇyudgīthādyupāsanāni kiṃ yajamānakarttṛkāṇi? utaÐtvakkartṛkāṇīti cintāyāṃ yajamānakarttṛ-kāṇakṣatyātreyo manyate, kutaḥ? phalaśruteḥ-vedāntavihiteṣu taharādyupāsaneṣu phalopāsanayorekāśrayatvadarśanā-diha ca kratuphalāpratibandharūpasyodgīthopāsanaphalasya yajamānāśrayatvaśravaṇādityarthaḥ | na ca godohanādhiva-daṅgāśrayatvena

yajamānakartṛkatvāsambhavaḥ, godohanādiṣu hyadhvaryukartṛkapraṇayanāśrayagodohanopādānamanyenā-śakyam, iha tūdgātaakartṛke’pyudgīthe tasyodgīthādeḥ rasatamatvānusandhānaṃ yajamānenaiva karttuṃ śakyate || 44 || iti prāptrebhidhīyate-

3.4.45

āÐtvajyamityauḍulomistasmai hi parikriyate || 45 ||

3.4.45

 

āÐtvajyam- ṝtvijaḥ karmodgīthādyupāsanamityauḍulomirācāryo manyeta; kutaḥ tasmai hi prayojanāyaÐtvak

3.4.45

 

parikriyate, phalasādhanabhūtasya sāṅgasya kratorupādānāyetyarthaḥ | karmavidhiṣu "ṝtvijovṛṇīte" "ṝtvigbhyo dakṣiṇāṃ dadāti" iti ṝtvikkartṛkatvaśāstreṇa phalasādhanabhūtaṃ sāṅgaṃ kamar ṝtvigbhiranuṣṭheyamityavagamyate; tadantargatāni kāyikāni mānasāni ca karmāṇi ṝtvikkartṛkāṇyeva | na ca śakatyaśaktī tasya nibandhanam | yadyapyudgīthādyupāsanaṃ puruṣārthaḥ, tathā’pi kratvadhikṛtādhikāratvāt kratośca sāṅgasya ṝtvikkartṛkatvāt "yadeva vidyayākaroti tadeva vīryyavattaram" iti ṝtkkirtṛkakriyopayogitvena vidyāyāstadekakartṛkatvaśravaṇādṛtvi-

3.4.45

 

kkartṛkāṇyetāni; daharādiṣūpāsaneṣu ṝtvikkartṛkatvāśravaṇāt "śāstraphalaṃ prayoktari" iti nyāyācca phalikartṛ-katvameva || 45 || || svāmyadhikaraṇaṃ samāptam ||

3.4.46

sahakāryyantaravidhiḥ pakṣeṇa tṛtīyaṃ tadvato vidhyādivat || 46 ||

3.4.46

 

"tasmādvrāhmaṇaḥ pāṇḍityaṃ nirvidya bālyena tiṣāṃsad bālyaṃ ca pāṇḍityaṃ ca nirvidyātha muniḥ" ityatra bālyapāṇḍityavanmaunamapi vidhīyate? utānūdyate? iti viśaye-maunapāṇḍityaśabda-yorjñānārthatvāt, "pāṇḍityaṃ nirvidya" iti vihitameva jñānam "atha muniḥ" ityanūdyate | vidhiśabdo na hyatra śrūyata iti |

3.4.46

 

evaṃ prāpte vrūmaḥ-sahakāryantaravidhiḥ-iti | tadvataḥ-vidyāvataḥ, vidhyādivad-vidhīyata iti yajñādiḥ sarvāśrama- dharmaḥ śamadamadiśca vidhiśabdenocyate | ādiśabdena śravaṇamanane gṛhyete, sahakāryantaravidhirityatrāpi vidhīyata iti vidhiḥ, sahakāryantaraṃ vidhiśceti sahakāryantaravidhiḥ | etaduktaṃ bhavati-yathā "tametaṃ vedānuvacanena bāhmaṇā vividiṣanti yajñena dānena" ityādinā "śānto dāntaḥ" ityādinā ca sahakārī yajñādiḥ śamadamādiśca vidhīyate; yathā ca "śrotavyo mantavyaḥ" iti śravaṇamanane cārthaprāpte vidyāsahakāritvena gṛhyete; tathā "tasmādvr#āhmaṇaḥ pāṇḍityaṃ nirvidya" ityādinā pāṇḍityaṃ bālyaṃ maunamiti tritayaṃ vidyāyāḥ sahakāryantaraṃ vidhīyate-iti | maunaṃ ca pāṇḍityādarthāntaramityāha -pakṣeṇeti | muniśabdasya pakṣeṇa prakṛṣyamananaśīle vyāsādau prayogadarśanānmaunaṃ pāṇḍityabālyayordvayostṛtīyam | yadyapi "atha muniḥ" ityatra vidhipratyayo na śrūyate; tathā’pi maunasyāprāptatvāt vidheyatvamaṅgīkaraṇīyam-atha muniḥ syāt-iti | idaṃ ca maunaṃ śravaṇapratiṣṭhārthānmananādarthāntarabhūtamupāsanālambanasya punaḥ punaḥ saṃśīlanaṃ tadbhāvanārūpam | tadevaṃ vākyārthaḥ-brāhmaṇaḥ-vidyā-

3.4.46

 

vān pāṇḍitvaṃ nirvidya-upāsyaṃ brahmatattvaṃ pariśuddhaṃ paripūrṇaṃ ca viditvā śravaṇamananābhyāmaprāptaṃ vedanaṃ prati-labhyetyarthaḥ; tacca bhagavadbhaktikṛtasattvavivṛddhikṛtam; yathoktaṃ "nāhaṃ vaidaiḥ" ityārabhya "bhaktayā tvananyayā śakyaḥ jñātum" iti | śrutiśca "yasya

deve parā bhaktiḥ" "nāyamātmā pravacanena labhyaḥ" ityādikā | bālyena tiṣṭhāset, bālyasvarūpaṃ cānantarameva vakṣyate; bālyaṃ ca pāṇḍitvaṃ ca nirvidyātha muniḥ syāt, bālyapāṇḍitye yathāvadupādāya pariśuddhe paripūrṇe brahmaṇi mananaśīlo bhavennididhyāsanarūpavidyāvāptaye | evaṃ tritayo-pādānena labdavidyo bhavatītyāha "amaunaṃ maunaṃ ca nirvidyātha brāhmaṇaḥ" iti | amaunam-maunetarasahakārika-lāpaḥ, taṃ ca maunaṃ ca yathāvadupādadāno vidyākakāṣṭhāṃ tadekaniṣpādyaṃ labhetetyarthaḥ | "sa brāhmaṇaḥ kena syāt" ityuktādupāyātkimanyo’pyupāyo’stīti pṛṣṭe "yena syāttenedṛśa eva" iti-yena maunaparyantena brāhmaṇaḥ syā-dityuktam, tenaivedṛśaḥ syāt; na kenāpyanyenobāyeneti parihṛtam | ataḥ sarveṣvāśrameṣu sthitasya viduṣo yajñā-disvāśramadharmavat pāṇḍityā#i#edakaṃ maunatṛtīyaṃ vidyāyāḥ sahakāryantaraṃ vidhīyate || 46 ||

3.4.47

atha syāt-yadi sarveṣvāśrameṣu sthitānāṃ viduṣāṃ tattadāśramadharmasahakāriṇī maunatṛtīyasacivā vidyā brahma-prāptisādhanamucyate; kathaṃ tarhi chāndogye "abhisamāvṛtya kuṭumbe śucau deśe" ityārabhya "sa khalvevaṃ vartayan yāvadāyuṣaṃ brahmalokamabhisampadyate na ca punarāvarttate" iti yāvadāyuṣaṃ rgāhasthyadharmeṇa sthitidarśanamupapadyate; ata āha -

3.4.47

kṛtsnabhāvāttu gṛhiṇopasaṃhāraḥ || 47 ||

3.4.47

 

tuśabdaścodyaṃ vyāvarttayati; kṛtsnabhāvāt-kutsneṣvāśrameṣu vidyāyāḥsadbhāvāt, gṛhiṇo’pyastīti tenopasaṃhāraḥ; tasmātsarvāśramadharmmapradarśanārtho gṛhiṇopasaṃhāra ityabhiprāyaḥ || 47 ||

3.4.48

 

tathaitasminnapi vākye "brāhmaṇaḥ putreṣaṇāyāśca vitteṣaṇāyāśca lokeṣaṇāyāśca vyutthāyātha bhikṣācaryaṃ carati" iti pārivrajyaikāntadharmaṃ pratipādya "tasmādvr#āhmaṇaḥ pāṇḍityaṃ nirvidya" ityādinā pārivrajyadharmasthitihetu-kamaunatṛtīyasahakārividhānaṃ pradarśanārthamityāha -

3.4.48

maunavaditareṣāmapyupadeśāt || 48 ||

3.4.48

 

sarveṣaṇāvinirmuktasya bhikṣācaraṇapūrvakamaunopadeśaḥ sarveṣāmāśramadharmāṇāṃ pradarśanārthaḥ; kutaḥ? evaṃvidhamauno-padeśavaditareṣāmāśramiṇāmapi "trayo dharmaskandhāḥ" ityārabhya "brahmasaṃstho’mṛtatvameti" iti brahmapreptyārabhyu-padeśāt | upapāditaśca pūrvameva brahmasaṃsthaśabdaḥ sarvāśramisādhāraṇa iti | ataḥ suṣṭhūktam-yajñādisarvāśrama-dharmavanmaunatṛtīya| pāṇḍityādirvidyāsahakāritvena vidhīyata-iti | || sahakāryantaravidhyadhikaraṇaṃ samāptam ||

3.4.49

anāviṣkurvannanvayāt || 49 ||

3.4.49

 

"tasmādvrāhmaṇaḥ pāṇḍityaṃ nirvidya bālyena tiṣṭhāset" ityatra viduṣāṃ bālyamupādeyatayā śrutam | bālasya bhāvaḥ, kammar vā bālyam | bālabhāvasya vayovasthāviśeṣasyānupādeyatvāt kammaiveha gṛhyate | tatra kiṃ bālasya karma kāmacārādikaṃ sarvaṃ viduṣopādeyam? uta dambhādirahitatvameveti viśaye-viśeṣābhāvātsarvamupādeyam; niyamaśāstrāṇi ca viśeṣavidhinā’nena bādhyanta iti |

evaṃ prāpte’bhidhīyate-anāviṣkuvarn-iti | bālasya yatsvabhāvānāviṣkārarūpaṃ karmma tadupādadāno vartteta vidvān; kutaḥ?

anvayāt-tasyaivānvayāt, "bālyena tiṣṭhāset" ityasmin vidhau tasyaiva hyanvayasambhavaḥ, itareṣaśaṃ vidyāvirodhitvaśravaṇāt, "nāvirato duścaritānnāśānto nāsamāhitaḥ | nāśāntamānaso vāpi prajñānenainamāpnuyāt" | "āhāraśuddhau sattvaśuddhiḥ" ityādiṣu || 49 || || anāviṣkārādhikaraṇaṃ samāptam ||

3.4.50

aihikamaprastutapratibandhe taddarśanāt || 50 ||

3.4.50

 

dvividhā vidyā-abhyudayaphalā muktiphalā ca | tatrābhyudayaphalā svasādhanabhūtaiḥ puṇyakarmabhiḥ puṇyakarmānantara-mevotpadyate? utānantaraṃ? kālāntare vetyaniyama iti saṃśayaḥ | pūrvakṛtaiḥ puṇya-karmabhirhi vidvān jāyate; yathoktaṃ bhagavatā "catuvirdhā bhajante māṃ janāḥ sukṛtino’rjjuna" iti | sādhane nirvṛtte vilambahetvabhāvāt anantarameva-iti prāpta ucyate-aihikamaprastutapratibandhe-iti | aihikam-abhyudayaphalamupāsanam, #​ratibandhe satyanantaram, pratibandhe sati taduttarakālamityaniyamaḥ | kutaḥ? taddarśanāt-dṛśyate hi prabalakarmāntareṇa karmaphalapratibandhābhyupagamaḥ śrutau "yadeva vidyayā karoti śruddhayopa-niṣadā tadeva vīryavattaram" ityudgīthavidyāyuktasya karmaṇaḥ phalāpratibandhaśravaṇāt || 50 || || aihikādhikaraṇaṃ samāptam ||

3.4.51

evaṃ muktiphalāniyamastavasthāvadhṛtestadavasthāvadhṛteḥ || 51 ||

3.4.51

 

muktiphalasyāpyupāsanasya svāsādhanabhūtairatiśayitakarmabhirutpattāvevameva kālāniyamaḥ; tasyā’pi pūrvavatpratibandhābhāvapratibandhasamāptirūpāvasthāvagateḥ-atrāpi tasya hetoḥ samānatvādityarthaḥ | sarvebhyaḥ karmabhyo muktiphalavidyāsādhanasya karmaṇaḥ prabalatvātpratibandhāsambhava ityadhikāśaṅkā | tatrāpi brahmavidapacārāṇāṃ pūrvakṛtānāṃ prabalānāṃ sambhavāt prabindhasambhava iti parihāraḥ | dviruktiradhyāyaparisamāpti dyotayati || 51 || || muktiphalādhikaraṇaṃ samāptam ||

|| iti śrībhagavadrāmānujaviracite śārīrakamīmāṃsābhāṣye tṛtīyasyādhyāsya caturthaḥ pādaḥ ||



4.1.1

āvṛttirasakṛdupadeśāt || 1 ||

4.1.1

 

tṛtīye’dhyāye sādhanaiḥ saha vidyā cintitā athedānīṃ vidyāsvarūpaviśodhanapūrvakaṃ vidyāphalaṃ cintyate | tatra "brahmavidāpanoti param" "tamevaṃ viditvā’timṛtyumeti" "brahma veda brahmaiva bhavati" "yadā paśyaḥ paśyate rukmavarṇam" ityādivedāntavākyeṣu brahmaprāptisādhanatayā vihitaṃ vedanaṃ kiṃ sakṛtkṛtameva śāstrārthaḥ? uta asakṛdāvṛttamiti saṃśayaḥ | kiṃ yuktam? sakṛtkṛtamiti "brahma veda brahmaiva bhavati" iti vedanamātrasyaiva vidhānādasakṛdāvṛttau pramāṇābhāvāt | na cāvadhātādivedanasya brahmāparokṣyaṃ prati dṛṣṭopāyatvāt yāvatkāryamāvṛttiriti śakyaṃ vaktum, vedanasya dṛṣṭopāyatvābhāvāt | jyotiṣṭomādikarmāṇi vedāntavihitaṃ ca vedanaṃ paramaparuṣārādhanarūpam, ārādhitācca paramapuruṣād dharmārthakāmokṣākhyapuruṣārthāvāptiriti hi "phalamata upapatteḥ" ityatra pratipāditam | ato jyātiṣyomādivadyathāśabdaṃ sakṛtkṛtameva śāstrārthaḥ -

4.1.1

 

iti prāpte pracakṣmahe-āvṛttirasakṛditi | asakṛdāvṛttameva vedanaṃ śāstrārthaḥ, kutaḥ? upadeśāt-dhyānopāsana-paryāyeṇa vedanopadeśāt, tatparyyāyatvaṃ ca vidyupāstidhyāyatīnāmekasmin viṣaye vedanopadeśaparavākyeṣu prayogādavagamyate | tathā hi "māne brahmetyupāsīta" ityupāsinopakrānto’rthaḥ "bhāti nā tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda" iti vidinopasaṃhriyate, tathā "yastadveda yatsa veda sa mayaitaduktaḥ" ityupakramevidinoktaṃ raikkasya jñānam "anu ma etāmbhagavodevatāṃ śādhi yāṃ devatāmupāsse" ityupāsinopa-saṃhriyate; tathā "brahmavidāpnoti param" satyādivākyasamānārtheṣu vākyeṣu "ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyaḥ" ityādiṣu dhyāyatinā vedanamabhidhīyate | dhyānaṃ ca cintanam; tacca smṛti-santatirūpam: na smṛtimātram; upā-

4.1.1

 

stiripa tadekārthaḥ, ekāgracittavṛttinairanrtye prayogadarśanāt; tadubhayaikārthyādasakṛdāvṛttasantatasmṛtiriha "brahma veda brahmaiva bhavati" "jñātvā devaṃ mucyate sarvapāśaiḥ" ityādiṣu vedanādiśabdairabhidhīyata iti niścīyate || 1 ||

4.1.2

liṅgācca || 2 ||

4.1.2

 

liṅgaṃ-smṛtiḥ | smṛteścāyamartho’vagamyate | samarthyate hi mokṣasādhanabhūtaṃ vedanaṃ smṛtisantatirūpam | "tadrūpapratyaye caikā santatiścānyanisspṛhā | tadhdyānaṃ prathamaiḥ ṣaḍbhiraṅgairniṣpādyate tathā" iti | tasmādasakṛdāvṛttameva vedanaṃ śāstrārthaḥ || || āvṛttyadhikaraṇaṃ samāptam ||

4.1.3

ātmeti tūpagacchanti grāhayanti ca || 3 ||

4.1.3

 

idamidānīṃ cintyate-kimupāsyaṃ brahmopādituranyatvenopāsyam? utopāsiturā-tmatveneti | kiṃ yuktam? anyatveneti | kutaḥ? upāsituḥ pratyagātmano’rthāntaratvāt brahmaṇaḥ | arthāntaratvaṃ ca "adhikantu bhedanirdeśāt" "adhikopadeśāt" "netarā’nupapatteḥ" ityādiṣūpapāditam | yathāvasthitañca brahmopāsyam, ayathopāsane hi brahmaprāptirapyayathābhūtā syāt | "yathākraturasmin loke puruṣo bhavati tathetaḥ pretya bhavati" iti nyāyāt | ato’nyatvenopāsyamiti ||

4.1.3

 

evaṃ prāpte’bhidhīyate-ātmeti tu-iti | tuśabdo’vadhāraṇe, upāsiturātmetyevopāsyam; upāsitā pratyagātmā svaśarīrasya svayaṃ yathā’’tmā; tathāsvātmanropi paraṃ brahmātmetyevopāsītetyarthaḥ | kuta? evaṃ hyupagacchanti pūrve upāsitāraḥ "tvaṃ vā ahamasmi bhagavo devate ahaṃ vai tvamasi" iti | upāsiturarthāntarabhūtaṃ brahmopāsitāro’hamiti kathamabhyupagacchantītyatrāha-"grāhayanti śāstrāṇi-tānpratyupapādayantītyarthaḥ | "ya ātmani tiṣṭhannātmano’ntaro yamātmā na veda yasyātmā śarīraṃ ya ātmānamantare yamayati sa ta ātmmranta-ryāmyamṛtaḥ" iti; tathā "sanmūlāḥ somyemāḥ sarvāḥ prajāḥ sadāyatanāḥ satpratiṣṭhāḥ etadātmyamidaṃ sarvam" "sarvaṃ khalvidaṃ brahma tajjalāniti" iti ca sarvasya cidacidvastunaḥ tajjatvāttallatvāttadanatvāttanniyāmyatvā-ttaccharīratvācca sarvasyāyamātmā; ataḥ sa ta ātmā; ato yathā pratyagātmanaḥ svaśarīraṃ pratyātmatvāddevo’haṃ manuṣyo’hamityanusandhānam; tathā pratyagātmano’pyātmatvātparamātmanastasyāpyahamityevānusandhānaṃ yukta-miti | evaṃ śāstrairupapāditaṃ sarvabuddhīnāṃ brahmaikaniṣṭhatvena sarvaśabdānāṃ brahmaikaniṣṭhatvamabhyupagacchantaḥ "tvaṃ vā ahamasmi bhagavo devate ahaṃ vai tvamasi bhagavo devate" iti vyatikareṇoktavantaḥ | evaṃ ca "atha yo ’nyāṃ devatāmupāste’nyo’sāvanyo’hamasmīti na sa veda akṛtsno hyepa ātmetyevopāsīta" "sarvaṃ taṃ parādādyo-’nyatrātmanaḥ sarvaṃ

4.1.3

 

veda" ityanyatvānusandhānaniṣedhaḥ "pṛthagātmānaṃ preritāraṃ ca matvā" iti pṛthakatvānusandhānavidhānaṃ cāviruddham, ahamiti svātmatayā’nusandhānādanyatvānusandhānaviṣedho rakṣitaḥ, svaśarīrāt svātmano’-dhikatvānusandhānavatsvātmano’pi paramātmano’dhikatvānusandhānavatsvātmanropi paramātmano’dhikatvānu-sandhānātpṛthakatvānusandhānavidhānaṃ ca rakṣitam | adhikasya brahmaṇaḥ pratyagātmana ātmatvāttasya ca brahmaśarīratvānniṣedhavākye’kṛtsno hyeṣa ityuktam | ata upāsiturātmatvena brahmopāsyamiti sthitam || 3 ||

|| ātmatvopāsanādhikaraṇaṃ samāptam ||

4.1.4

na pratīke na hi saḥ || 4 ||

4.1.4

 

"mano brahmetyupāsīta" "sa yo nāma brahmatyupāste" ityādipratīkopāsaneṣvapyātmatvānusandhānaṃ kāryam? uta neti cintāyāṃ "mano brahāmetyupāsīta" iti brahmopāsanatvasāmyāt brahmaṇa-ścopāsiturātmatvādātmetyevo-pāsīteti |

evaṃ prāpte’bhidhīyate - na pratīke - iti | pratīke nātmatvānusandhānaṃ kāryaṃ, na hi saḥ - na hyupāsiturātmā pratīkaḥ | pratīkopāsaneṣu pratīka evopāsyaḥ, na brahma, brahma tu tatra dṛṣṭiviśeṣaṇamātraṃ, pratīkopāsanaṃ hi nāma abrahmaṇi brahmadṛṣṭayā’nusandhānam, tatropāsyasya pratīkasyopāsitrātmatvābhāvānna tatā’nusandheyam || 4 ||

nanvatrāpi brahmaibopāsyam - brahmaṇa upāsyatvasambhave mana ādīnāmacetanānāmalpaśaktīnāṃ copasyatvā-śrayaṇasyānyāyyatvāt, ato mana ādidṛṣṭayā brahmaivopāsyamiti tatrāha-

4.1.5

brahmadṛṣṭirutkarṣāt || 5 ||

4.1.5

 

mana ādiṣu brahmadṛṣṭireva yuktā, na brahmaṇi mana ādidṛṣṭiḥ, brahmaṇo mana ādibhya utkarṣāt, teṣāñca viparya-yāt, utkṛṣṭe hi rājani bhṛtyadṛṣṭiḥ pratyavāyakarī, bhṛtye tu rājadṛṣṭirabhyudayāya || 5 ||

|| pratīkādhikaraṇaṃ samāptam ||

4.1.6

ādityādimatayaścāṅga upapatteḥ || 6 ||

4.1.6

 

"ya evāsau tapati tamudgīthamupāsīta" ityādiṣu karmāṅgāśrayeṣūpāsaneṣu saṃśayaḥ-kimudgīthadau karmāṅge ādityādidṛṣṭiḥ katarvyā? utādityādiṣūdgīthādidṛṣṭiriti, utkṛṣṭadṛṣṭirnikṛṣṭe katarvyeti nyāyāt udgīthādīnāṃ ca phalasādhanabhūtakarmāṅgatvenāphalebhya ādityādibhya utkṛṣṭatvādādityādiṣūdgīthādidṛṣṭiḥ-

iti prāpte’bhidhīyate-ādityādimatayaścāṅge-iti caśabdo’vadhāraṇe, kratvaṅge udgīthādāvādityādidṛṣṭaya eva kāyāḥ, kutaḥ? upapatteḥ-ādityādīnāmevotkṛṣṭatvopapatteḥ, ādityādidevatārādhanadvāreṇa hi kamarṇāmapi phalasādhanatvam, atastaddṛṣṭirudgīthādyaṅge || 6 || || ādityādimatyadhikaraṇaṃ samāptam ||

4.1.7

āsīnaḥ sambhavāt || 7 ||

4.1.7

 

mokṣasādhanatayā vedāntaśāstrairvihitaṃ jñānaṃ dhyānopāsanādiśabdavācyamasakṛdāvṛttaṃ santatasmṛtirūpa-mityuktam, tadanutiṣṭhannāsīnaḥ śayānaḥ tiṣṭhan gacchaṃśca viśeṣābhāvādaniyamenānutiṣṭhen-

iti prāpta ucyate -āsīnaḥ-iti | āsīna upāsanamanutiṣṭet; kutaḥ? sambhavāt-āsīnasyaivahyekāgracitta-

4.1.7

 

tāsambhavaḥ; sthitigatyoḥ prayatrasāpekṣatvāt, śayāne ca nidrāsambhavāt | paścārdhadhāraṇaprayatranivṛttaye sāpāśraye āsīnaḥ kuryāt || 7 |

4.1.8

dhyānācca || 8 ||

4.1.8

 

"nididhyāsitavyaḥ" iti dhyānarūpatvādupāsanasyaikāgracittatā’vaśyambhāvinī, dhyānaṃ hi vijātīyapratyayā-ntarāvyavahitamekacintanamityuktam || 8 ||

4.1.9

4.1.9oṃacalatvaṃ cāpekṣya || 9 ||

4.1.9

 

niścalatvaṃ cāpekṣya pṛthivyantarikṣādiṣu dhyānavācoyuktirdṛśyate "dhyāyātīva pṛthivī, dhyāyatīvāntarikṣaṃ, dhyāyatīva dyauḥ, dhyāyantīvāpo, dhyāyantīvaparvatāḥ" iti | ataḥ pṛthivīparvatādivadekāgracittatayāniśca-latvamupāsakasyāsīnasyaiva sambhavet || 9 ||

4.1.10

smaranti ca || 10 ||

4.1.10

 

smaranti cāsīnasyaiva dhyānaṃ "śucau deśe pratiṣṭhaṣya sthiramāsanamātmanaḥ | nātyuchrictaṃ nātinīcaṃ celājina-kuśottaram | tatraikāgraṃ manaḥ kṛtvā yatacittendriyakriyaḥ | upaviśyāsane yuñjyādyogamātmaviśuddhaye" iti || 10 ||

4.1.11

yatraikāgratā tatrāviśeṣāt || 11 ||

4.1.11

 

ekāgratātiriktadeśakālavi#oṣāśravaṇādekāgratānukūlo yo deśaḥ kālaśca, sa evopāsanasya deśaḥ kālaśca |

4.1.11

 

"same śucau śarkarāvanhivālukāvivarjite" iti vacanamekāgrataikāntadomāha, na tu deśaṃ niyacchati, "mano’nukūle" iti vākyaśeṣāt || 11 || || āsīnādhikaraṇaṃ samāptam ||

4.1.12

āprayāṇāttatrāpi hi dṛṣṭam || 12 ||

4.1.12

 

tadidamapavargasādhanamuktalakṣaṇamupāsanamekāha eva sampādyam, utā’’prayāṇātpratyahamanuvartanīyamiti viśaya - ekasminnavāhani śāstrārthasya kṛtatvāttāvataiva parisamāpanīyam-

iti prāpta ucyate - āprayāṇāt - iti | āmaraṇādanuvartanīyam, kutaḥ? tatrāpi hi dṛṣṭam -upāsanodyoga-prabhṛtyāprayāṇānmadhye yaḥ kālastatra sarvatrāpi dṛṣṭamupāsanam "sa khalvevaṃ vartayan yāvadāyuṣaṃ brahmaloka-mabhisaṃpadyate" iti || 12 || || āprayāṇādhikaraṇaṃ samāptam ||

4.1.13

tadadhigama uttarapūrvādhiyoraśleṣavināśau tadvayapadeśāt || 13 ||

4.1.13

 

evaṃ vidyāsvarūpaṃ viśodhya vidyāphalaṃ cintayitumārabhate; brahmavidyāprāptau puruṣa-syottarapūrvādhayoraślepavināśau śrūyete "tadyathā puṣkarapalāśa āpo na śliṣyante evamevaṃvidi pāpaṃ karma na śliṣyate" "tasyaivātmā padavittaṃ viditvā na karmaṇā lipyate pāpakena" ityuttarāghāśleṣaḥ, "tadyatheṣīkatūlamagnau

4.1.13

 

protaṃ pradūyetaivaṃ hāsya sarve pāṣmānaḥ pradūyante" "kṣīyante cāsya karmāṇi tasmin dṛṣṭe parāvare" iti pūrvādhavi- nāśaḥ | etāvaśleṣavināśau vidyāphalabhūtāvupapadyete, neti saṃśayaḥ | kiṃ yuktam? nopapadyete iti | kutaḥ "nā- bhuktaṃ kṣīyate karma kalpakoṭiśatairapi" ityādiśāstravirodhāt | aśleṣavināśavyapadeśastu mokṣasādhanabhūtavi-dyāvidhāyivākyaśeṣagataḥ kathañcidvidyāstutipratipādanenāpyupapadyate | na ca vidyā pūrvottarādhayoḥ prāyaścitta- tayā vidhīyate; yena prāyaścittenādhavināśa ucyate | vidyā hi "brahmavidāpnoti param" "brahma veda brahmaiva bhavati" iti brahmaprāptyupāyatayā vidhīyate | ato vidyārthavādo’yamadhavināśāśleṣavyapadeśa iti | evaṃ prāpte’bhidhīyate-tadadhigame-iti | vidyāprāptau puruṣasya vidyāmāhātmyāduttarapūrvādhayoraśleṣavināśāvupapadyate; kutaḥ? evaṃvidhaṃ hi vidyāmāhātmyavagamyate "evaṃvidi pāpaṃ karma na śliṣyate" "evaṃ hāsya sarve pāṣmānaḥ pradūyante" ityādivyapadeśāt | na ca "nābhuktaṃ kṣīyate karma" ityanena śāstreṇāsya virodhaḥ, bhinnaviṣayatvāt | taddhi karmaṇāṃ phalajananasāmathyardgaḍhimaviṣayam; etattūtpannāyā vidyāyāḥ prākkṛtānāṃ pāṣmanāṃ phalajanana-śaktivināśasāmarthyam utpatsyamānānāṃ ca phalajananaśaktayutpattiprabandhakaraṇasāmarthyaṃ ca pratipādayatīti dvayorviṣayo bhidyate | yathā’gnijalayorauṣṇyatannivāraṇaptāmarthyaviṣayayordvayoḥ pramāṇayorapi viṣayabhedātprā-māṇyam, evamātrāpīti na kaścidvirodhaḥ | adhasyāśleṣakaraṇaṃ-vaidikakarmāyogyatāvāsanāpratyavāyahetu-śakatyutpattipratibandhakaraṇam | adhāni hi kṛtānipuruṣasya vaidikakarmāyogyatāṃ, sajātīyakarmāntarārambha-ruciṃ, pratyavāyaṃ ca kurvanti | adhasya

4.1.13

 

vināśakaraṇam-utpannāyāstacchaktervināśakaraṇam | śaktirapi paramapuruṣāprītireva | tadevaṃ vidyā vediturvedyā-tyathapriyatvena svayamapi niratiśayapriyā satī vedyabhūtaparamapuruṣārādhanasvarūpā pūrvakṛtādhasañcayajanita-paramapuruṣāprītiṃ vināśayati; saiva vidyā svotpattyuttarakālabhāvyadhanimivaparamapuruṣāprītyutpatiṃ​ta ca pratibadhnāti | tadvidamaśleṣavacanaṃ prāmādikaviṣayaṃ mantavyam, "nāvirato duścaritāt" ityādibhiḥ śāstrairā-prāyaṇādaharaharutpadyamānāyā uttarottarātiśayabhāginyāḥ vidyāyāḥ duścaritaviratiniṣpādyatvāvagamāt || 13 ||

|| tadadhigamādhikaraṇaṃ samāptam ||

4.1.14

itarasyāpyevamasaṃśleṣa pāte tu || 14 ||

4.1.14

 

uttarapūrvādhayorvidyayā’śraleṣavināśāvuktau, itarasya-puṇyasyāpi, evam-uktena nyāyenāśleṣavināśau vidyayā syātām, vidyāphalavirodhitvasāmānyādvayapadeśācca | bhavati ca vyapadeśaḥ-ubhe sukṛtaduṣkṛte nirdiśya "sarve pāṣmāno’to nivattarnte" iti, "tatsukṛtaduṣkṛte dhūnute" iti ca mumukṣoraniṣṭaphalatvātsukṛtasyāpi pāṣma-śabdena vyapadeśaḥ | sukṛtasyāpi śāstrīyatvāttatphalasya keṣāṃcidi#eyatvadarśanācca vidyāyā avirodhaśaṅkāṃ nivartayitumatideśaḥ | nanu viduṣo’pi setikatarvyatākopāsananirvṛttaye vṛṣṭayannādiphalānīṣṭānyeva; kathaṃ teṣāṃ virodhādvināśa ucyate; tatrāha-pāte tu-iti | śarīrapāte tu teṣāṃ vināśaḥ, śarīpātādvardhvaṃ tu vidyānuguṇadṛṣṭaphalāni sukṛtāninaśyantītyarthaḥ || 14 || || itarādhikaraṇaṃ samāptam ||

4.1.15

anārabdhakārye eva tu pūrve tadavadheḥ || 15 ||

4.1.15

 

brahmavidyotpatteḥ pūrvottarabhāvinoḥ sukṛtaduṣkṛtayoraśleṣavināśāvuktau; tataḥ pūrvabhāvinoḥ sūkṛtadū#uṣkṛtayoḥ kimaviśeṣeṇa vināśaḥ? utānārabdhakāryayoreveti viśaye "sarve pāṣmānaḥ pradūyante" iti vidyāphalasyāviśaṣa-śravarādvidyotpattyuttarakālabhāvanyāśca śarīrasthiteḥ kulālacakrabhramaṇādivatsaṃskāra-vaśādapyupapatteraviśeṣeṇa-

iti prāpte ucyate-anārabdhakārye eva tu pūrve-iti | vidyotpatteḥ pūrve sukṛtaduṣkṛte anārabdhakārye-apravṛttaphale

4.1.16 agnihotrādi tu tatkāryāyaiva taddarśanāt || 16 ||

4.1.16

 

"itarasyā’pyevamasaṃśleṣaḥ" iti vidyāvalātsukṛtasyāpyasaṃśleṣa uktaḥ, agniho-trādīnāṃ nityanaimivikānāṃ svāśramadharmāṇāmapi sukṛtatvasāmānyena tatphalasyāśleṣādanicchato’nanuṣṭhāne prāpte ucyate-agnihotrādi tu- iti | tuśabdaḥ sukṛtāntarebhyo viśeṣaṇārthaḥ, agnihotrādyāśramadharmāḥ phalā-śleṣāsambhavādanuṣṭheyā eva, tadasambhavaśca tatkāryārthatvātteṣām, vidyākhyakāryāyaiva hi viduṣo’gnihotrādyanuṣṭhā- nam, kathamidamavagamyate? taddarśanāt, dṛśyate hi "tametaṃ vedānuvacanena brāhmaṇā vividiṣanti yajñena dānena tapasā’nāśakena" ityādinā’gnihotrādīnāṃ vidyāsādhanatvaṃ vidyāyāścāprayāṇādabhyāsādheyātiśayāyā aha-raharutpādyatvāttadutpattyarthamāśramakarmāpyaharaharanuṣṭheyameva, anyathā’’śramakarmalope dūṣitāntaḥkaraṇasya vidyā-tpattireva na syāt || 16 ||

4.1.17

yadi agnihotrādisādhukṛtyā vidyotpattyarthāḥ, vidyotpatteḥ prācīnaṃ ca sukṛtaṃ "yāvatsampātamuṣitvā" "prāpyā- ntaṃ karmaṇaḥ" ityanubhavena vinaṣṭam; bhuktaśiṣṭaṃ ca prārabdhaphalaṃ "suhṛdaḥ sādhukṛtyām" ityasya ko viṣayaḥ? tatrāha-

4.1.17 ato’nyāpi hyekeṣāmubhayoḥ || 17 ||

4.1.17

 

ato’gnihotrādisādhukṛtyāyā vidyotpattyarthāyā anyāpi vidyādhigamāt pūrvottarayorubhayorapi puṇyakarmaṇoḥ prabalakamarpratibaddhaphalā sādhukṛtyā’nantā sambhavatyeva, tadviṣayamidamekeṣāṃ śākhināṃ vacanam "tasya putrā dāyamupayanti suhṛdaḥ sādhukṛtyā"miti | vidyā’śleṣavināśuśrutiśca tadviṣayā || 17 ||

4.1.18

anuṣiṃtasyāpi karmaṇaḥ phalapratibandhasambhavaṃ pūrvoktaṃ smārayati -

4.1.18 yadeva vidyayeti hi || 18 ||

4.1.18

 

"yadeva vidyayā karoti tadeva vīryavattaram" ityudgīthavidyāyāḥ kratuphalāpratibandhaphalatvavacanenānuṣṭhitasyāpi karmaṇaḥ phalapratibandhaḥ sūcyate hi | ato viduṣo’nuṣṭhitapratibaddhaphalaviṣayaṃ "suhṛdaḥ sādhukṛtyām" iti śā-ṭyāyanim || 18 || || agnihotrādyadhikaraṇaṃ samāptam ||

4.1.19 bhogena tvitare kṣapayitvā’tha saṃpadyate || 19 ||

4.1.19

 

yayoḥ puṇyapāpayoraśleṣavināśāvuktau | tābhyāmitare ārabdhakārye puṇyapāpe kiṃ vidyāyoniśarīrāvasāne? uta taccharīrāvasāne? śarīrāntarāvasāne vetyaniyamaḥ? iti saṃśaye, "tasya tāvadeva ciraṃ yāvanna vimokṣye atha saṃpatsye" iti taccharīravimokṣāvasānatvaśravaṇāttadavasāne-

iti prāpta ucyate-bhogena tu-iti | tuśabdaḥ pakṣavyāvṛttyarthaḥ, itare ārabdhakārye puṇyapāpe svārabdhaphalabhogena kṣapayitvā tatphalabhogasamāptyanantaraṃ brahma sampadyate | te ca puṇyapāpe ekaśarīropabhogyaphala cet , taccharīrā-



4.2.1 vāṅmanasi darśanācchabdācca || 1 ||

4.2.1

 

idānīṃ viduṣo gatiprakāraṃ cintayitumārabhate | prathamantāvadutkrāntiśrintyate; tatredamāmnāyate "asya sobhya puruṣasya prayato vāṅmanasi saṃpadyate manaḥ prāṇe prāṇastejasi tejaḥ parasyāṃ deva-tāyām" iti | atra "vāṅmanasi saṃpadyate" iti vāco manasi saṃpattiśrutiḥ kiṃ vāgvṛttimātraviṣayā? uta vāgviṣayeti viśaye-vṛttimātraviṣayeti yuktam | kutaḥ? manaso vākprakṛtityebhāvāt, tatra vāksvarūpa-sampattyasambhavāt | vāgādivṛttināṃ manodhīnatvena vṛttisampattiśrutiḥ kathaṃcidupapadyata iti |

4.2.2 ata eva sarvāṇyanu || 2 ||

4.2.2

 

yato vāco manasā saṃyogamātraṃ sampattirna tu layaḥ; ata eva vācamanu sarveṣāmindriyāṇāṃ manasi sampattiśruti-

4.2.3 tanmanaḥ prāṇa uttarāt || 3 ||

4.2.3

tatsarvendriyasayuktaṃ manaḥ prāṇe sampadyate-prāṇena saṃyujyate na manovṛttimātram | kutaḥ? uttarāt-manaḥ prāṇe" iti vākyāt | adhikāśaṅkā tu, "annamayaṃ hi somya manaḥ" iti vacanānmanaso’nnaprakṛtikatvamavagamyate, annasya ca "tā annamasṛjanta" ityammayatvaṃ siddham | āpomayaḥ prāṇaḥ" iti cāṣprakṛtitvaṃ prāṇasyāvagamyate | ato manaḥ prāṇe saṃpadyate" ityatra prāṇaśabdena prāṇaprakṛtibhūtā apo nirdiśya tāsu manaḥsampattipratipādane paramparayā sva-kāraṇe laya iti sampattivacanamupapannaṃ bhavati-iti |parihārastu "annamayaṃ hi somya manaḥ, āpomayaḥ prāṇaḥ" iti manaḥprāṇayorannenādbhiścāpyāyanamucyate, na tatprakṛtitvam, āhaṅkārikatvānmanasaḥ, ākāśavikāratvācca prāṇasya | prāṇaśabdenāpāṃ lakṣaṇā ca syā- diti || 3 || || manodhikaraṇaṃ samāptam ||

4.2.4 so’dhyakṣe tadupagamādibhyaḥ || 4 ||

4.2.4

yathā "vāṅmanasi saṃpadyate manaḥ prāṇa" iti vacanānurodhena manaḥprāṇayoreva vāṅmanasayoḥ saṃpattiḥ tathā prāṇastejasīti vacanāttejasyeva prāṇaḥ sampadyate-

iti prāpta ucyate-so’dhyakṣe-iti | sa prāṇo’dhyakṣe karaṇādhiṣe jīve sampadyate | kutaḥ? tadupagamādibhyaḥ, prāṇa- sya jīvopagamastāvacchaÜyate "evamevemamātmānamantakāle sarvoprāṇā abhisamāyanti" iti, tathā jīvena sahaprāṇasyotkrāntiḥ śrūyate "tamutkrāmantaṃ prāṇo’nūtkrāmati iti, pratiṣṭhā ca jīvena saha śrūyate "kasminnu-tkrānta utkrānto bhaviṣyāmi kasmin vā pratiṣṭhite pratiṣṭhāsyāmi" iti | evaṃ jīvena saṃyujya tena saha teja-ssampattiriha prāṇastejasītyucyate, yathā yamunāyā gaṅgayā saṃyujya sāgaragamane’pi yamunā sāgaraṃ gacchatīti vaco na viruddhayate, tadvat || 4 || || adhyakṣādhikaraṇaṃ samāptam ||

4.2.5 bhūteṣu tacchaØteḥ || 5 ||

4.2.5

"prāṇastejasi" iti jīvasaṃyuktasya prāṇasya tejasi saṃpattiruktā; sā sampattiḥ kiṃ tejomātre? uta saṃhateṣu sarveṣu bhūteṣviti viśaye tejomātraśravaṇāttejasi -

4.2.6 naikasmindarśayato hi || 6 ||

4.2.6

 

naikasmin, ekaikasya kāryākṣamatvāt | darśayato hyakṣamatvaṃ śrutismṛtī "anena jīvenātmanā’nupraviśya nāma- rūpe vyākaravāṇi tāsāṃ trivṛtaṃ trivṛtamekaikāṃ karavāṇi" iti nāmarūpavyākaraṇayogyatvāya trivṛtkaraṇa-mupadiśyate | "nānāvīryāḥ pṛthagbhūtāstatasyate saṃhati vinā nāśaknuvanprajāḥ straṣṭumasamāgamya kṛtsnaśaḥ | sametyānyonyasaṃyogaṃ parasparasamāśrayāḥ |

mahādādyā viśeṣāntā hyaṇḍamutpādayanti tai" iti | ataḥ "prāṇa-stejasi" iti tejaśśabdena bhūtāntarasaṃsṛṣṭameva tejajrabhidhīyate | ato bhūteṣveva sampattiḥ || 6 ||

|| bhūtādhikaraṇaṃ samāptam ||

4.2.7 samānā cāsṛtyupakramādamṛtatvaṃcānupoṣya || 7 ||

4.2.7

 

iyamutkrāntiḥ kiṃ vidvadaviduṣoḥ samānā? utāviduṣa eveti cintāyām, aviduṣa eveti prāptam | kutaḥ? viduṣo’traivāmṛtatvavacanādutkrāntyabhāvāt | viduṣo hyatraivāmṛtatvaṃ śrāvyate "yadā sarve pramucyante kāmā ye’sya hṛdi sthitāḥ | atha martyo’mṛto bhavatyatra brahma samaśnute" iti -

evaṃ prāpte’bhidhīyate-samānā cāsṛtyupakramāt-iti, viduṣo’pyāsṛtyupakramādutkrāntiḥ samānā | āsṛtyupa-kramāt-āgatyupakramāt, nāḍīpraveśāt prāgityarthaḥ | viduṣo’pi hi nāḍīviśeṣeṇotkramya gatiḥ śruyate "śataṃ caikā ca hṛdasya nāḍyastāsāṃ mṛrddhānamabhiniḥsṛtaikā | tayordhvamāyannamṛtatvameti viṣvaṅṅanyā utkra- maṇe bhavanti" iti | evaṃ nāḍīviśeṣeṇa gatiśravaṇādviduṣo’pyutkrāntiravarjanīyā | sā ca nāḍīpraveśāt prāgviśeṣāśravaṇātsamānā | tatpraveśadaśāyāṃ ca viśeṣaḥ śrūyate "tena pradyotenaiṣa ātmā niṣkrāmati cakṣuṣo vā mūrdhno vā anyebhyo vā śarīradeśebhyaḥ" iti | "śataṃ caikā ca hṛdayasya" ityanayā śrutyaikārthyāt bhūrdhno niṣkra- maṇaṃ vidvadviṣayam, itaradavidvadviṣayam, yaduktaṃ viduṣo’traivāmṛtatvaṃ śrāvyate iti, tatrocyate-amṛtatvaṃ cānu-poṣya-iti | caśabdo’vadhāraṇe | anupoṣya śarīrendriyādisaṃbandhamadagdhvaiva, yadamṛtatvam - uttarapūrvādhayoraśleṣa-

4.2.8 tadā’pīteḥ saṃsāravyapadeśāt || 8 ||

4.2.8

 

avaśyaṃ ca tat-amṛtatvamadagdhadehasambadhasyaiveti vimeyam, kutaḥ? ā’pīteḥ saṃsāravyapadeśāt, apītirapyayo brahmaprāptiḥ | sā cārcirādinā mārgeṇadeśaviśeṣaṃ gatveti vakṣyate,ātadavasthāprāpteḥ saṃsārodehasambandhalakṣaṇo hi vyapadiśyate, "tasya tāvadeva ciraṃ yāvanna vimokṣye’tha saṃpatsye" iti | "aśva iva romāṇi vidhūya pāpaṃ candra iva rāhormukhāt pramucya | dhūtvā śarīramakṛtaṃ kṛtātmā brahmalokamabhisaṃbhavāmi" iti ca || 8 ||

4.2.9 sūkṣmaṃ pramāṇataśca tathopalabdheḥ || 9 ||

4.2.9

 

itaśca viduṣo’pi bandho nātra vidagdhaḥ, yataḥ sūkṣmaṃ śarīramanuvartate | kuta idamavagamyate | pramāṇatastathopalabdheḥ | upalabhyate hi devayānena pathā gacchato viduṣaḥ, "taṃ prativrūyāt satyaṃ vrūyāt" iti candramasā saṃvādavacanena śarīra-sadbhāvaḥ | ataḥ sūkṣmaśarīramanuvartate | ataśca bandho na dagdhaḥ || 9 ||

4.2.10 nopamardenātaḥ || 10 ||

4.2.10

 

ataḥ "yadā sarve pramucyante kāmā ye’sya hṛdi sthitāḥ | atha martyo’mṛto bhavatyatra brahma samaśnute" iti vacanaṃ na bandhopamardenāmṛtatvaṃ vadati || 10 ||

4.2.11 asyaiva copapatterūṣmā || 11 ||

4.2.11

 

asya sūkṣmaśarīrasya kkacidvidyamānatvopapatterviduṣaḥ prakrāntamaraṇasya maraṇātprāgūṣmā sthūlaśarīrekkācitka upalabhyate | na ca sthūlasyaiva śarīrasyāyamūṣmā anyatrānupalabdheḥ, tataścoṣmaṇaḥ kkacidupalabdhirviduṣaḥ sūkṣma-śarīrasyotkrantinibandhaneti gamyate,

tasmādviduṣo’pyāsṛtyupakramātsamānotkrāntiriti suṣṭhūktam || 11 ||

punarapi viduṣa utkrantirna sambhavatītyāśaṅkaya parihi#ṛyate -

4.2.12 pratiṣedhāditi cenna śārīrātspaṣṭo hyekeṣām || 12 ||

4.2.12

 

yaduktaṃ viduṣo’pyutkrāntiḥ samāneti tannopapadyate, viduṣa utkrāntipratiṣedhāt, tathā hi- "sa etāstejomātrāḥ samabhyādadāno hṛdayamevānvapakrāmati" tamutkrāmantaṃ prāṇo’nūtkrāmati" ityaviduṣa utkrāntiprakāramabhidhāya "anyannavataraṃ kalyāṇataraṃ rūpaṃ kurute" iti | dehāntaraparigrahaṃ cābhidhāya "prāpyāntaṃ karmaṇastasya yatkiñceha

4.2.12

karotyayaṃ tasmāllokātpanaretyasmai lokāya karmaṇa iti tu kāmayamānaḥ" ityarvidvadviṣayaṃ parisamāpya "athā-kāmayamāno yo’kāmoniṣkāma āptakāma ātmakāmo na tasya prāṇā utkrāmanti brahmaiva sanvrahmāṣyeti" iti viduṣa utkrāntiḥ pratiṣidhyate, tathā pūrvatrārtabhāgapraśne’pi viduṣa utkrāntipratiṣedho dṛśyate "apapunarmṛtyuṃ jayati" iti vidvāṃsaṃ prastutya "yājñavalkya iti hovāca yatrāyaṃ puruṣo mriyata udasmātprāṇā utkrāmantyāho" iti pṛṣṭe "neti hovāca yājñavalkyo’traiva samavalīyante sa ucchakayatyādhmāto mṛtaḥ śetaḥ" iti | ato vidvā-nihaivāmṛtatvaṃ prāpnotīti cet-tanna, śārīrāt pratyagātmanaḥ prāṇānāmutkrāntirhyatra pratiṣidhyate, na śarīrāt, "na tasya prāṇā utkrāmantī"tyatra tacchabdena "athākāmayamānaḥ" iti prakṛtaḥ śārīra eva parāmṛśyate nāśrutaṃ śarīram | tasyeti ṣaṣṭhayā prāṇānāṃ sambandhitvena śārīro nirdiṣṭaḥ na tūkrāntyapādanatvena, utkrāntyapādānantu śarīrameveti cenna apādānāpekṣāyāmaśrutāccharīrāt sambandhitayā śrutasyātmana eva sannihitatvenāpādānatayā-’pi grāhyatvāt | kiñca prāṇānāṃ jīvasambandhitayaiva prajñātānāṃ tatsambandhakathane prayojanābhāvāt sambandha-mātravācinyā ṣaṣṭhayā apādanameva viśeṣa iti niścīyate, yathā naṭasya #ṛṇotīti, na cātra vivaditavyaṃ spaṣṭo hyekeṣāṃ mādhyandinānāmāmnāye śārīro jīva evāpādānamiti, yo’kāmo niṣkāma āptakāma ātmakāmo

4.2.12

na tasmātprāṇā utkrāmantīti | śārīrātprāṇānāmutkrāntiprasaṅgābhāvātpratiṣedho nopapadyate iti cenna tasya tāvadeva ciramiti viduṣaḥ śarīraviyogakāle brahmasampattivacanena prāṇānāmapi tasmin kāle śārīrād viduṣo viyogaḥ prasajyate, tataśca devayānena pathā brahmasampattinopapadyata iti na tasya prāṇaśa utkrāmanti devayānena pathā brahmaprāpteḥ prāg jīvādviduṣo’pi prāṇā na viślaṣyantītyucyate | ārtabhāgapraśno’pi yadā vidvadviṣayaḥ tadā-’yameva parihāraḥ, sa tvavidvadviṣayastatra praśnaprativacanayorbrahmavidyāprasaṅgādarśanāt, tatra hi grahādigraharūpeṇe-ndriyondriyārthasvabhāvo’pāmagnyannatvaṃ mi#​rayamāṇasya jīvasya prāṇāparityāgo mṛtasya nāmavācyakītyarnu-vṛttistasya ca puṇyapāpānuguṇagatiprāptirityete’rthāḥ praśnapūrvapaṃ pratyuktāḥ, tatra cāpapanarmṛtyuṃ jayatītyapānagnya-nnatvajñānādagnijaya eva mṛtyujaya ucyate ato nātra viduṣaḥ prasaṅgaḥ, aviduṣastu prāṇā’nutkrāntivacanaṃ sthūlade-havatprāṇā na mucanti, api tu bhūtasukṣmavajjīvaṃ pariṣvajya gacchantīti pratipādayatīti niravadyam || 12 ||

4.2.13 smaryate ca || 13 ||

4.2.13

 

smaryate ca viduṣo’pi mūddhanyanāḍyotkrantiḥ | "ūrdhvamekaḥ sthitasteṣāṃ yo bhittvā sūryamaṇḍalam | brahmaloka-matikramya tena yāti parāṃ gatim" iti || || āsṛtyupakramādhikaraṇaṃ samāptam ||

4.2.14 tāni pare tathā hyāha || 14 ||

4.2.14

sakaraṇagrāmaḥ saprāṇaḥ karaṇādhyakṣaḥ pratyagātmotkrāntivelāyāṃ tejaḥprabhṛtibhūta-sūkṣmeṣu sampadyata ityuktam; saiṣā sampattirviduṣo na vidyata ityāśaṅkaya parihṛtam, tāni punarjīvapariṣvaktāni bhūtasūkṣmāṇi kiṃ yathākarma yathāvidyaṃ ca svakāryāya gacchanti? uta paramātmani sampadyanta iti viśaye-madhye paramātmasampattau sukhaduḥkhopabhogarūpakāryādarśanāt, tadupabhogānuguṇyena yathākarma

yathāvidyaṃ ca gacchanti-

4.2.15 avibhāgo vacanāt || 15 ||

4.2.15

 

seyaṃ paramātmani sampattiḥ kiṃ prākṛtalayavat kāraṇāpattirūpā? uta "vāṅmanasi" ityādivadavibhāgarūpeti cintāyāṃ-paramātmanaḥ sarveṣāṃ yonibhūtatvātkāraṇāpattirūpā-

iti prāpta ucyate-avibhāgaḥ-iti | apṛthagbhāvaḥ-pṛthagvyavahārānarhasaṃsarga ityarthaḥ | kutaḥ? vacanāt "tejaḥ para-syāṃ devatāyā"mityatrāpi "vāṅmanasi sampadyate" ityataḥ sampadyata iti vacanasyānuṣaṅgāt, tasya ca saṃsarga-viśeṣavācitvāt; anuṣaktasyābhidhānavairūpye pramāṇābhāvādutkrāntivelāyāṃ kāraṇāpattiprayojanābhāvāt | punastatrāvyaktādisṛṣṭayavacanācca || 15 || || avibhāgādhikaraṇaṃ samāptam ||

4.2.16 tadoko’grajvalanaṃ tatprakāśitadvāro vidyā sāmarthyāttaccheṣamatyanusmṛti yogācca hārdānugṛhītaḥ śatādhikayā || 16 ||

4.2.16

 

evaṃ gatyupakramāvadhi vidvadaviduṣoḥ samānākāra utkrānitaprakāra uktaḥ, idānīṃ viduṣo viśeṣa ucyate | tatredamāmnāyate-"śataṃ caikā ca hṛdasya nāḍyastāsāṃ mūrddhānamabhiniḥsṛtaikā | tayo-rdhvamāyannamṛtatvameti viṣvaṅṅanyā utkramaṇe bhavanti" iti | anayā nāḍīnāṃ śatādhikayā mūrddhanyanāḍyeva viduṣo gamanamanyābhireva cāviduṣo gamanamityayaṃ niyama upapadyate, neti saṃśayaḥ | kiṃ yuktam? niyamo nopa-padyata iti | kutaḥ? nāḍīnāṃ bhūyastvādatisūkṣmatvācca durvivecatayā puruṣeṇopādātumaśakyatvāt | "tayordhva-māyannamṛtatvameti viṣvaṅṅanya utkramaṇe bhavanti" iti yādṛcchikīmutkrāntimanuvadatīti yuktamiti-

evaṃ prāpta pracakṣmahe-śatādhikayā-iti | vidvān śatādhikayā mūrddhanyayaiva nāṅyotkrāmati | na cāsyāviduṣo durvivecatvaṃ vidvān hi paramapuruṣārādhanabhūtātyarthapriyagatyanusmaraṇayogācca prasannena hādena paramapuruṣeṇānugṛhīto bhavati | tataśca tadokaḥ- tasya jīvasya sthānaṃ hṛdayam, agrajvalanaṃ bhavati,-agrejvalanaṃ prakāśanaṃ yasya taditamagrajvalanam | paramapuruṣaprasādātprakāśitadvāro vidvāṃstāṃ nāḍī vijānātīti tayā viduṣo gatirupapadyate || 16 || || tadoko’dhikaraṇaṃ samāptam ||

4.2.17 raśmyanusārī || 17 ||

4.2.17

 

viduṣo hṛdayācchatādhikayā mūrdhanyanāḍyā nirgatasyādityaraśmīnanusṛtyāditya-maṇḍalagatiḥ śrūyate | "atha yatraitasmāccharīrādutkrāmatyathaitaireva raśmibhirūrdhvamākramate" iti | tatra raśmyanu-

4.2.18 niśi neti cenna sambandhasya yāvaddehabhāvitvāddarśayati ca || 18 ||

4.2.18

 

idamidānīṃ cintyate-viduṣo niśi mṛtasyabrahmaprāptirasti, neti | yadyapi niśā- yāṃ sūryaraśmisambhavādraśmyanusāreṇa gatirniśāyāmapi sambhavati, tathā’pi niśāmaraṇasya śāstreṣu garhitatvāt paramapuruṣārthalakṣaṇabrahmaprāptirniśāmṛtasya na sambhavati | śāstreṣu divāmaraṇaṃ praśastaṃ, viparītaṃ niśāmaraṇaṃ, "divā ca śuklapakṣaśca uttarāyaṇameva ca | mumūrṣatāṃ praśastāni vipatītaṃ tu garhitam" iti | divāmaraṇaniśāmara-

4.2.19 ataścāyane’pi dakṣiṇe || 19 ||

4.2.19

niśi mṛtasyāpi viduṣo brahmaprāptau yo heturuktaḥ, tata eva hetordakṣiṇe’pyayane mṛtasya brahmaprāptiḥ siddhā | adhikāśaṅkā tu "atha yo dakṣiṇe pramīyate pitṛṇāmeva mahimānaṃ gatvā candramasaḥ sāyujya gacchati" iti dakṣiṇāyane mṛtasya candraprāptiśravaṇāccandramasa prāptānāṃ ca teṣāṃ yadā tatparyavaityathaita-mevādhvānaṃ punarnivartanteḥ" iti punarāvṛttiśravaṇāt, bhīṣmādīnāṃ ca brahmavidyāniṣṭhānāmuttarāyaṇapratīkṣādarśa- nāt dakṣiṇāyane mṛtasya brahmaprāptiḥ na sambhavati-iti |

parihārastu-aviduṣāṃ pitṛyāṇena pathā candramasaṃ prāptānāmeva punarāvṛttiḥ, viduṣastu candraṃ prāptasyāpi, "tasmā-dvahmaṇo mahimānamāpnoti" iti vākyaśeṣāttasya dakṣiṇāyanamṛtasya candraprāptiḥ brahma prapitsato viśrāmahetu-mātramiti gamyate | vākyaśeṣābhāve’pi pūrvoktādeva bandhahetvabhāvādviduṣaścandraṃ prāptasyāpi brahmaprāptirani- vāryā | bhīṣmādīnāṃ yogaprabhāvātsvacchandamaraṇānāṃ dharmapravartanāyottarāyaṇaprāśastyapradaśarnārthastathāvidhā- cāraḥ || 19 ||

4.2.20

nanu ca viduṣo mumurṣūnprati punarāvṛttyapunarāvṛttihetutvena kālaviśeṣavidhirdṛśyate "yatra kāletvanāvṛttimāvṛtiṃ​ta caiva yoginaḥ | prayātā yānti taṃ kālaṃ vakṣyāmi bharataṣarbha | agnirjyotirahaḥ śuklaḥ ṣaṇmāsā uttarāyaṇam | tatra prayātā gacchanti brahma brahmavido janāḥ | dhūmo rātristathā kṛṣṇaḥ ṣaṇmāsā dakṣiṇāyanam | tatra cāndramasaṃ jyotiryogī prāpya anivartate | śuklakṛṣṇe gatī hyeteḥ jagataḥ śāśvate mate ekayā yātmanāvṛttimanyayā’’vartate punaḥ" iti tatrāha-

4.2.20 yoginaḥ prati smaryete smārtte caite || 20 ||

4.2.20

 

nātra mumurṣūnprati maraṇakālaviśeṣopādānaṃ smaryate; api tu yoginaḥ-yoganiṣṭhānprati, smārte-smṛtiviṣayabhūte smartavye devayānapitṛyāṇākhye gatīsmaryete yogāṅgatayā anudinaṃ smartum | tathā hyupa saṃhāraḥ "naite sṛtī pārtha jānan yogī muhyati kaścana | tasmātsarveṣu kāleṣu yogayukto bhavārjuna" iti | "agnirjyotiḥ" "dhūmo rātriḥ" iti ca devayānapitṛyāṇe pratyabhijñāyete | upakrame ca "yatra kāle"tviti kālaśabdaḥ kālābhimānidevatā-tivāhikaparaḥ,-agnyādeḥ kālatvāsambhavāt | ataḥ "te’rciṣamabhisambhavanti" iti vihitadevayānānusmṛ- tiratra vidyāniṣṭhānprati vidhīyate, na mumurṣūnprati maraṇakālaviśeṣaḥ || 20 ||

|| dakṣiṇāyanādhikaraṇaṃ samāptam ||

|| iti śrībhagavadrāmānujaviracite śārīrakamīmāṃsābhāṣye caturthasyādhyāyasya dvitīyaḥ pādaḥ ||



4.3.1 arcirādinā tatprathiteḥ || 1 ||

4.3.1

 

viduṣa utkrāntasya nāḍīviśeṣaṇa hārdānugrahādgatyupakrama uktaḥ | tasya gacchato mārga idānīṃ nirṇīyate | tatra śrutiṣu māgarprakārā bahudhā āmnāyante; chāndogye tāvat "yatā puṣkarapalāśa āpo na śliṣyante evamevaṃvidi pāpaṃ karma na śliṣyate" ityupakramya brahmavidyāmupadiśyāmnāyate "atha yadu caivāsmiñchavyaṃ kurvanti yadu ca nārciṣamevābhisambhavanti arciṣo’harahna āpūryamāṇapakṣamāpūryamāṇapakṣādyāna ṣaḍudaṅṅeti māsāṃstān māsebhyaḥ saṃvatsaraṃ saṃsatsarādādityamādityāccandramasaṃ candramaso vidyutaṃ tatpuruṣo-’mānavaḥ sa enān brahma gamayatyeṣa devapato brahmapatha etena pratipadyamānā imaṃ mānavamāvartaṃ nāvartante" iti | tathā’traivāṣṭame "athaitaireva raśmibhirūdhvarmākramate" iti | kauṣītakinaśca devayānarmāgamanyathā’dhīyate "sa etaṃ devayānaṃ panthānamāpadyāgnilokamāgacchati sa vāyulokaṃ sa varuṇalokaṃ sa ādityalokaṃ sa indralokaṃ sa prajāpatilokaṃ sa brahmalokam" iti | tathā bṛhadāraṇyake "ya evametadvidurye ceme’raṇye śraddhāṃ satyamupāsate te arciṣamabhisambhavanti arciṣo’hna āpūryamāṇapakṣamāpūryamāṇapakṣādyān paṇmāsānudaṅṅāditya eti māsānmāsebhyo devalokaṃ devalokādādityamādityādvaidyutaṃ vaidyutātpuruṣo’mānavaḥ sa etya brahmalokān gama- yati" iti | tatraiva punaranyathā "yadā vai puruṣo’smāllokātpraiti sa vāyumāgacchati tasmai sa tatra vijihīte yathā rathacakrasya khaṃ tena sa ūrdhvamākramate sa ādityamāgacchati tasmai sa satra vijihīte, yathā āḍamba- rasya khaṃ tena sa ūdhvarmākramate sa ādityamāgacchati tasmai candramasamāgacchati tasmai sa tatra vijihīyate, yathā āḍambarasya khaṃ tena sa ūrdhvamākramate sa candramasamāgacchati tasmai sa tatra vijihīte yathā dundubheḥ kham" ityādi | tatra saṃśayaḥ-kimarcirādireka eva mārga ābhiḥ śrutipādyata iti tenaiva brahma gacchati vidvān?

4.3.2 vāyumabdādaviśeṣaviśeṣābhyām || 2 ||

4.3.2

 

arcirādinaiva gacchanti vidvāṃsa ityuktam, tatrārcirādike mārge chandogā māsā-dityayorantarāle saṃvatsaṃramadhīyate māsebhyaḥ saṃvatsara saṃvatsarādādityam3 iti | vājasaneyinastu tayorevā-ntarāle devalokam "māsebhyā devalokaṃ devalokādādityam" iti | ubhayatrāpi mārgasyaikatvādubhāvubhayatropa- saṃhāryau | tatra māsādūrdhvamabhihitayoḥ saṃvatsaradevalokayoḥ pañcamyā’bhihitasya śrautakramasya tulyatve’pi "arciṣo’harahna āpūyarmāṇapakṣamāpūryamāṇapakṣādyānṣaḍudaṅeti māsāṃstān" ityadhikakālānāṃ nyūnakālebhya uttarottaratvena niveśadarśanāt saṃvatsarasyaiva māsādanantaraṃ buddhau viparivṛtteḥ saṃvatsara eva māsādūrdhvaṃ niveśayi-tavya iti tata ūrdhvaṃ devaloka iti niścīyate | anyatra vājasaneyinaḥ "yadā vai puruṣo’smāllokātpraiti sa vāyumāgacchati tasmai sa tatra vijihīte yathā rathacakrasya khaṃ tena sa ūrdhvamākramate sa ādityamāgacchati" ityādityātpūrvaṃ vāyumadhīyate | kauṣītakinastu "sa etaṃ devayānaṃ panthānamāpad#āgnilokamāgacchati sa vāyu-lokam" ityagnilokaśabdanirdiṣṭādarciṣaḥ paraṃ vāyumadhīyate | tatra kauṣītakināṃ pāṭhakrameṇārciṣaḥ paratvena prāptasya vāyorvājasaneyināṃ "tena sa ūrdhvamākramate sa ādityamāgacchati" ityūrdhvaśabdanirdiṣṭaśrautakrameṇa pāṭhakramādvalīyasā ādityātpūrvaṃ praveśo niścīyate | ata ādityātpūrvaṃ saṃvatsarādūrdhvaṃ devaloko vāyuśca prāptau yatheṣṭakrameṇa vidvānabhigacchet? utānarthāntaratvena saṃvatsarādūrdhvaṃ devalokaṃ santaṃ vāyumabhigacchediti |

4.3.2

kiṃ yuktaṃ, bhinnārthatvaṃ, prasiddheḥ | bhinnārthatvecordhvaśabdena pañcamyā cobhayoḥ saṃvatsarādityāntarāle śrutikrameṇa prāptatvādviśeṣābhāvācca yatheṣṭam-

4.3.2

iti prāpta ucyate-vāyumabdāt-iti | vāyuṃ saṃvatsarādūdhvarmabhigacchet | kutaḥ? aviśeṣaviśeṣābhyāṃ vāyoreva nirdiṣṭatvāt | devalokaśabdo hyaviśeṣeṇa sāmānyena devānāṃ loka ityanena rūpeṇa vāyumabhidhatte | "sa vāyu-māgacchati tasmai sa tatra" iti vāyuśabdo viśeṣeṇa vāyumabhidhatte | ato devalokavāyuśabdābhyāmaviśeṣavi#o-ṣābhyāṃ vāyurevābhidhīyata iti saṃvatsarādūrdhvaṃ vāyumevābhigacchet | kauṣītakināṃ vāyulokaśabdaścāgniloka-śabdavat vāyuścāsau lokaśceti vyutpattyā vāyumevābhidhatte|

vāyuśca devānāmāvāsabhūta ityanyatra śrūyate "yo’yaṃ pavata eṣa devānāṃ gṛhā" iti || 2 || || vāyvadhikaraṇaṃ samāptam ||

4.3.3 taḍitrodhivaruṇaḥ sambandhāt || 3 ||

4.3.3

kauṣitakināṃ "sa etaṃ devayānaṃ panthānamāpadyāgnilokamāgacchati sa vāyulokaṃ sa varuṇalokaṃ sa ādityalokaṃ sa indralokaṃ sa prajāpatilokaṃ sa brahmalokam" ityatrāgnilokaśabdasyācir#ḥ- paryāyatvena prāthamyamavigītam | vāyośca saṃvatsarādūdhrvaṃ niveśa uktaḥ | ādityasyāpyatra prāptapāṭhakamavādhena "devalokādādityamādityāccandramasam" iti vājasaneyakoktaśrutikramāddevaṃlokaśabdābhihitādvāyorupari niveśaḥ siddhaḥ | idānīṃ varuṇendrādiṣu cintā | kimete varuṇādayo yathāpāṭhaṃ vāyorūrdhvaṃ niveśayitavyāḥ? āhosvidvidyuto’dhīti viśaye, arciḥ-prabhṛtiṣu sarveṣu "arciṣo’haḥ" ityādi śrutikramoparodhādvidyutaḥ para- stācca "tatpuruṣromānavaḥ sa enān brahma gamayati" iti vidyutpuruṣasya brahmagamayitṛtvaśravaṇācca sarvatrāvakā-śabhāvenāprāptau copadeśāvaiyarthyāyāvaśyaṃ kasyacidvādhāyatve pāṭhakramānurodhena vāyoranantaraṃ varuṇo nive-śayitavyaḥ | vāyvādityayoḥ kramasya bādhitatvena indraprajāpatī api hyatraiva niveśayitavyau -

4.3.3

iti prāpte ucyate-taḍitrodhivaruṇaḥ-iti | varuṇastāvadvidyuta upariṣṭānniveśayitavyaḥ? kutaḥ sambandhāt-medhā-daravirtitvādvidyuto varuṇena sambandho lokavedayoḥ prasiddhaḥ | etaduktaṃ bhavati-varuṇā; dīnāmupadeśāvaiyarthyāya kkacinniviśayitavyatye sati pāṭhakramādarthakramasya balīyastvādvidyutrodhivaruṇo niveśayitavyaḥ | tataścāmāna- casya gamavitṛtvaṃ vyavadānasahamityavagamyate | tasya ca cyavadhānasahatvādindrayādeśvopadiṣṭasyāvaśyaniveśayi-tavyasya varuṇāduparyupadiṣṭatvādāgandhūnāmante niveśayitavyatvācca varuṇāduparīndrādirniveśayitavya iti || 3 ||

|| varuṇādhikaraṇaṃ samāptam ||

4.3.4 ātivāhikāstalliṅgāt || 4 ||

4.3.4

idamidānīṃ cintyate-kimarcirādayo mārgacihnabhūtāḥ? uta bhogabhūmayaḥ? athavā viduṣāṃ brahma preṣsatāmativoḍhāraḥ- iti | kiṃ tāvad yuktam? mārgacihnabhūtā iti | kutaḥ? upadeśasya tathāvidha-

4.3.4

tvāt; dṛśyate hiloke grāmādīnprati gantṛṇāmevaṃ vidho deśikairupadeśaḥ-ito niṣkramyāmukaṃ vṛkṣamamukāṃ nadī- mamukaṃ ca parvatapārśvaṃ gatvā’mukaṃ grāmaṃ gaccha" iti | athavā bhogabhūmaya etāḥ syuḥ, kālaviśeṣatayā prasiddhā-nāmahāradīnāṃ mārgacihnatvānupapatteranyasya ca mārgacihnabhūtasyaiteṣāmanabhidhāyakatvāt | bhogabhūmitvaṃ ca "eta eva lokā yadahorātrāṇyardhamāsā māsā ṝtavaḥ saṃvatsarāḥ" ityarādīnāṃ lokatvavacanādupapadyate | ata eva kaupītakinaḥ "agnilokamāgacchati" ityādinā lokaśabdānuvidhānenārcirādīn paṭhantīti |

evaṃ prāpte vrūmaḥ-ātivāhikāḥ-iti | viduṣāmativāhe paramapuruṣeṇa niyuktā ātivāhikādevatāviśeṣā ete’rcirādayaḥ | kutaḥ? talliṅgāt-ativahanaliṅgāt | ativahanaṃ hi gantṛṇāṃ gamayitṛtvam; gamayitṛtvaṃ ca "tatpuruṣo’mānavaḥ sa enānbrahma gamayati" ityupasaṃhāre śrūyamāṇaṃ pūrveṣāmapyaviśeṣaśrutānāṃ sa eva sambandha iti gamayati | vadanti cārcirādayaḥ śabdāḥ arcirādyātmabhūtānabhimānidevatāviśeṣān | "taṃ pṛthivyavravīt" itivat || 4 ||

4.3.5

yadyevaṃ "tatpuruṣo’mānavaḥ sa enān brahma gamayati" iti vaidyutasyaiva puruṣasya brahmagamayitṛtvaśruteḥ, vidyutaḥ pareṣāṃ varuṇādīnāṃ kathamātivāhikatvenānvaya ityatrāha -

4.3.5 vaidyutenaiva tatastacchaØteḥ || 5 ||

4.3.5

 

tataḥ-vidyuta upari, vaidyutena-amānavenaivātivāhikena viduṣāmābrahmaprāpteḥ gamanam | kutaḥ? tacchaØteḥ "sa enān brahma gamayati" iti tasyaiva gamayitṛtvaśruteḥ | varuṇādayastu anugrāhakā iti teṣāmapyātivāhi-katvenānvayo vidyata eva || 5 || ||

ātivāhikādhikaraṇaṃ samāptam ||

4.3.6 kārya vādarirasya gatyupapatteḥ || 6 ||

4.3.6

arcirādinaiva gacchati vidvān; arcirādiramānavāntaśca gaṇa ātivāhiko vidvāṃse brahma gamayatītyuktam | idamidānīṃ cintyate-kimayamarcirādiko gaṇaḥ kāryaṃ hiraṇyagarbhamupāsīnānna-yati? upa parameva brahmopāsīnān, atha parabrahmopāsīnān pratyagātmānaṃ brahmātmakatayo pāsīnāṃśceti viśaye-

4.3.7 viśeṣitatvācca || 7 ||

4.3.7

 

"puruṣo’mānavaḥ sa etya brahmalokān gamayati" iti lokaśabdena bahuvacanena ca lokaviśeṣavartinaṃ hiraṇya-garbhamupāsīnamevāmānavo gamayatīti viśeṣyate | kiñca "prajāpateḥ sabhāṃ veśya prapadyate" iti kāryasya hiraṇyagarbhasya samīpagamanamarcirādinā gataḥ pratyabhisandhatte || 7 ||

4.3.8

nanvevaṃ "tatpuruṣo’mānavaḥ sa enān brahma gamayati" ityayaṃ nirdeśo nopapadyate; hiraṇyagarbhanayane hi "sa enā-nbrahmāṇaṃ gamayati" iti nirdeṣṭavyaṃ syāt, ata āha -

sāmīpyāttu tadvayāpadeśaḥ || 8 ||

4.3.8

 

"yo brahmāṇaṃ vidadhāti" iti hiraṇyagarbhasya prathamajatvena brahmasāmīpyāttasya brahmaśabdena vyapadeśa iti gatyanu-papattiviśeṣaṇādibhiruktairhetubhirniścīyata ityarthaḥ || 8 ||

4.3.9

atha syāt-arcirādinā hiraṇyagarbhaprāptau "eṣa devapatho brahmapatha etena pratipadyamānā imaṃ mānavamāvartaṃ nāva-rtante" "tayordhvamāyannamṛtatvameti" ityamṛtatvaprāptyapunarāvṛttivyapadeśo nopapadyate, hiraṇyagarbhasya kārya- bhūtasya dviparārddhakālāvasāne vināśaśāstrāt "ābrahmabhuvanāllokāḥ punarāvartino’rjuna" iti vacanāddhiraṇya- garbha prāptasya punarāvṛtteravarjanīyatvāditi; atrāha -

4.3.9 kāryātyaye tadadhyakṣeṇa sahātaḥ paramabhidhānāt || 9 ||

4.3.9

 

kāryasya-brahmalokasyātyaye tadadhyakṣeṇa hiraṇyagarbheṇādhikārikeṇāvasitādhikāreṇa viduṣā saha svayamapi tatrādhigatavidyaḥ; ataḥ-kāryādvrahmalokātparaṃ brahma prāpnotītyarcirādinā gatasyāmṛtatvaprāptyapunarāvṛttyabhidhā-nāt "te brahmaloke tu parāntakāle parāmṛtāt parimucyanti sarve" iti vacanāccāvagamyate || 9 ||

4.3.10 smṛteśca || 10 ||

4.3.10

 

smṛteścāyamartho’vagamyate "brahmaṇā sa ha te sarve samprāpte pratisañcare | parasyānte kṛtātmānaḥ praviśanti paraṃ padam" iti | ataḥ kāryamupāsīnamevārcirādiko gaṇo nayatīti bādarermatam || 10 ||

4.3.11 atra jaiminiḥ pakṣāntaraparigraheṇa pratyavatiṣṭhate paraṃ jaiminirmukhyatvāt || 11 ||

4.3.11

 

paraṃ brahmopāsīnamevārcirādirnayatīti jaiminirācāryo manyate, kutaḥ? mukyatvāt "tatpuruṣo’mānavaḥ sa enān brahma gamayati"

iti brahmaśabdasya parasminneva brahmaṇi mukhyatvāt | pramāṇāntareṇa kāryatvaniścaye satyeva hi lākṣaṇikatvaṃ yuktam | na ca gamanānupapattiḥ pramāṇaṃ, parasya brahmaṇaḥ sarvagatatve’pi viduṣo viśiṣṭadeśa-gatasyaivāvidyānivṛttiśāstrāt, yathā hi vidyotpattirvaṇāśramadharmaśaucācāradeśakālādyapekṣā "tametaṃ vedā-nuvacanena" ityādiśāstrādavagamyate, tathā niśśeṣāvidyānivartanarūpavidyāniṣpavirapi viśiṣṭadeśagatisāpe- kṣeti gatiśāstrādavagamyate | viduṣa utkrāntipratiṣedhādi tu pūrvameva parihṛtam | yattu brahmalokāniti loka-śabdabahuvacanābhyāṃ viśeṣaṇātkāryabhūtahiraṇyagarbhapratītiriti; tadayuktaṃ, niṣādasthapatinyāyena brahmaiva loko brahmaloka iti karmadhārasyaiva yuktatvāt, arthasya caikatve niścite bahuvacanasya "aditiḥ pāśāniti-

4.3.12 darśanācca || 12 ||

4.3.12

 

darśayati ca śrutiḥ mṛrddhanyanāḍyā niṣkramya devayānena gatasya parabrahmaprāptim "eṣa samprasādo’smāccharīrā-tsamutthāya paraṃ jyotirupasampadya svena rūpeṇābhiniṣpadyate" iti || 12 ||

4.3.13

yaduktaṃ "prajāpateḥ sabhāṃ veśma prapadye" satyarcirādinā gatasya kārye pratyabhisaṃdhirdṛśyata iti, tatrottaram-

4.3.13 na ca kārye pratyabhisandhiḥ || 13 ||

4.3.13

 

na cāyaṃ pratyabhisandhiḥ kārye hiraṇyagarbhe; api tu parasminneva brahmaṇi, vākyaśeṣe "yaśe’haṃ bhavāmi brāhmaṇā-nām" iti tasyābhisandhātuḥ sarvāvidyādimokapūrvakasarvātmabhāvābhisandhānāt, "aśva iva romāṇi vidhūya pāpaṃ candra iva rāhormukhāt pramucya | dhūtvā śarīramakṛtaṃ kṛtātmā brahmalokamabhisanbhavāmi" ityabhisaṃbhāvyasya brahmalokasyākṛtatvaśravaṇāt sarvabdhavinirmokasya ca sākṣātchravaṇāt | ataḥ parameva brahmopāsīnamarcirādirā-tivāhiko gaṇo nayatīti jaiminermatam || 13 ||

4.3.14

idānīṃ vādarāyaṇastu bhagavānsvamatena siddhāntamāha-

4.3.14 apratīkālambanānnayatīti bādarāyaṇa ubhayathā ca doṣāttatkratuśca || 14 ||

4.3.14

 

apratīkālambanān pratīkālambanavyatiriktānnayatyarcirādirātivāhiko gaṇa iti bhagavānvādarāyaṇo manyate |

4.3.14

 

etaduktaṃ bhavati-kāryamupāsīnānnayatīti nāyaṃ pakṣaḥ sambhavati, paramevopāsīnānityayamapi niyamo nāsti, na ca pratīkālambanānapi nayati | api tu ye paraṃ brahmopāsate, ye cātmānaṃ prakṛtiviyuktaṃ brahmātmakamupāsate; tānubhayavidānnayati, ye tu brahmakāryāntarbhūtaṃ nāmādikaṃ vastu devadattādiṣu siṃhādidṛṣṭivadvrahmadṛṣṭayā kevalaṃ vā tattadvastūpāsate, na tānnayati | ataḥ paraṃ brahmopāsīnānātmānañca prakṛtiviyuktaṃ brahmātmakamupāsīnānnayati- iti | kutaḥ? ubhayathā ca doṣāt, kāryamupāsīnānnayatīti pakṣe "asmāccharīrātsamutthāya paraṃ jyotirupa- sampadya" ityādikāḥ śrutayaḥ prakṛṣyeyuḥ, parameva brahmopāsīnāniti ca niyame "tadya itthaṃ vidurye ceme’raṇye śraddhā tapa ityupāsate te’rciṣamabhisambhavanti" iti pcāgnivido’rcirādigaṇo nayatīti śrutiḥ prakṛṣyet | ata ubhayasminnapi pakṣe doṣaḥ syāt, tasmādubhayavidhānnayatīti | tadetadāha-tatkratuśceti | tatkratuḥ- tatho-pāsīnastathaiva prāptotītyarthaḥ, "yathā kraturasmilloke puruṣo bhavati tathetaḥ pretye bhavati" "taṃ yathā yathopāsate" iti nyāyāt pañcāgnivido’pyarcirādinā gatiśravaṇāt arcirādinā gatasya brahmaprāptyapunarāvṛttiśravaṇācca | ata eva tatkratunyāyāt prakṛtivinirmuktabrahmātmakātmānusandhānaṃ siddham | nāmādiprāṇaparyantapratīkālamba-nānāṃ

tūbhayavidhaśrutisiddhopāsanābhāvādacinmiśropāsanaṃ tatkratunyāyāccārcirādinā gatirbrahmaprāptiśca na vidyate || 14 ||

4.3.15

tamimaṃ viśeṣaṃ śrutirevaṃ darśayatītyāha -

4.3.15 viśeṣaṃ ca darśayati || 15 ||

4.3.15

 

"yāvannāmno gataṃ tatrāsya yathākāmacāro bhavati" ityādikā śrutirnāmādiprāṇaparyantapratīkamupāsīnānāṃ gatyanapekṣaṃ parimitaphalaviśeṣaṃ ca darśayati, tasmādacinmiśraṃ kevalaṃ vā cidvastu brahmadṛṣṭayā tadviyogena ca ya upāsate na tānnayati, api tu paraṃ brahmopāsīnānātmānaṃ ca prakṛtiviyuktaṃ brahmātmakaṃ copāsīnānātivāhiko gaṇo nayatīti siddham || 15 ||

|| kāryādhikaraṇaṃ samāptam ||

|| iti śrībhagavadrāmānujaviracite śārīrakamīmāṃsābhāṣye caturthasyādhyāyasya tṛtīyaḥ pādaḥ ||



4.4.1 sampadyāvirbhāvaḥ svena śabdāt || 1 ||

4.4.1

 

paraṃ brahmopāsīnānāmātmānañca prakṛtiviyuktaṃ brahmātmakamupāsīnānāmarcirādinā mārgeṇāpunarāvṛttilakṣaṇā gatiruktā | idānīṃ muktānāmaiśvaryaprakāraṃ cintayitumārabhate | idamāmnāyate-"eva mevaiṣa samprasādo’smāccharīrātsamutyāya paraṃ jayotirupasampadya svena rūpeṇābhiniṣpadyate" iti | kimasmā-ccharīrātsamutthāya paraṃ jyotirupasampannasya devādirūpavatsādhyena rūpeṇa sambandho’nena vākyena pratipādyate? uta svābhāvikasya svarūpasyāvirbhāvaḥ? iti saṃśaye-sādhyena rūpeṇa sambandha iti yuktam | anyathā hyapuruṣā-rthāvabodhitvaṃ mokṣaśāstrasyasyātsvarūpasya svato’puruṣārthatvadarśanāt | na hi suṣuptau dehendriyāvyāpāreṣu upara- teṣu kevalasyātmasvarūpasya puruṣārthasambandho dṛśyate; na ca duḥkhanivṛttimātraṃ paraṃ jyotirupasampannasya puruṣārthaḥ, yena svarūpāvirbhāva eva mokṣa ityucyeta " sa eko brahmaṇa ānandaḥ | śrotriyasya cākāmahatasya" "rasrahyevāyaṃ

4.4.1

pādānādityarthaḥ | āgantukaviśeṣaparigrahe hi svena rūpeṇeti viśeṣaṇamanarthakaṃ syāt | aviśeṣaṇe’pi tasya svakīyarūpatvasiddheḥ || 1 ||

4.4.2

yattūktaṃ svarūpasya nityaprāptatvādupasampadyābhiniṣpadyata iti vacanamanarthakamiti; tatrottaram-

4.4.2 muktaḥ pratijñānāt || 2 ||

4.4.2

 

karmasambandhatatkṛtadehādivinirmuktaḥ svābhāvikena rūpeṇāvasthito’tra "svena rūpeṇābhiniṣpadyate" ityucyate, ato nityaprāptasyāpi svarūpasya karmarūpāvidyātirohitasya tirodhānanivṛviratrābhiniṣpattirucyate, kutaḥ? pratijñānāt, sā hi pratipādyatayā pratijñātā kuta idamavagamyate, ya ātmeti prakṛtaṃ pratyagātmānaṃ jāgaritādya-vasthātritayavinirmuktaṃ pi#​rayāpriyahetubhūtakarmārabdhaśarīravinirmuktaṃ ca pratipādayitum "etaṃ tveva bhūyo’nūvyā-khyāsyāmi" iti punaḥ punarukatvā "evamevaiṣa samprasādo’smāccharīrātsamutthāya paraṃ jyotirupasampadya svena

4.4.2

rūpeṇābhiniṣpadyate" ityabhidhānāt | ataḥ karmaṇā sambaddhasya paraṃ jyotirupasampadya bandhanivṛttirūpā vini-

rmuktiḥ svena rūpeṇābhiniṣpadyata ityucyate, svarūpāvirbhāve’pyabhiniṣpattiśabdo dṛśyate yuktayrāyamartho niṣpadyata ityādiṣuḥ || 2 ||

4.4.3

yaccoktam ātmasvarūpasya suṣuptāvapuruṣārthatvadarśanāt svarūpāvirbhāve mokṣaśāstrasyāpuruṣārthāvabodhitvaṃ syā-diti kṛtvā devādyavasthāvatsukhasambandhyavasthāntaraprāptirabhiniṣpattiriti, tatrottaram-

4.4.3 ātmā prakaraṇāt || 3 ||

4.4.3

 

svarūpeṇaivāyamātmā’pahatapāṣmatvādisatyasaṅkalpatvaparyantaguṇaka iti prakaraṇādavagamyate "ya ātmā’pahatapā-ṣmā vijaro vimṛtyurviśoko vijidhatso’pipāsaḥ satyakāmaḥ satyasaṅkalkapaḥ" iti hi prajāpativākyaprakramaḥ | idaṃ ca prakaraṇaṃ pratyagātmaviṣayamiti "uttarāccedāvirbhūtasvarūpastu" ityatra pratipāditam | ato’pahatapāṣma-tvādisvarūpa evāyamātmā saṃsāradaśāyāṃ karmākhyayā’vidyayā tirohitasvarūpaḥ paraṃ jyotirupasampadyāvirbhūta-svarūpo bhavati | ataḥ pratyagātmano’pahatapāṣmatvādayaḥ svābhāvikā guṇāḥ paraṃ jyotirupasampannasyāvirbhava-nti, notpadyante, yathoktaṃ bhagavatā śaunakenāpi-"yathāna kriyate jyetsnāmalaprakṣālanānmaṇeḥ | doṣaprahāṇānna jñānamātmanaḥ kriyate tathā | yathodapānakaraṇāt kriyate na jalāmbaram | sadeva nīyate vyaktimasataḥ sambhavaḥ kutaḥ? | tathā heyaguṇadhvaṃsādavabodhādayo guṇāḥ | prakāśyante na janyante

nityā evātmano hi te" iti | ato-jñānānandādiguṇānāṃ karmaṇā’’tmani saṅkucitānāṃ paraṃ jyotirupasampadya kamarrūpabandhakṣaye vikāśarūpā

4.4.4 avibhāgena dṛṣṭatvāt || 4 ||

4.4.4

 

kimayaṃ paraṃ jayotirupasampannaḥ sarvabandhavinirmuktaḥ pratyagātmā svātmānaṃ paramā-tmanaḥ pṛtharabhūtamanubhavati? uta tatprakāratayā tadavibhaktamiti viśaye "so’śnute sarvānkāmānsaha brahmaṇā vipaścitā" "yadā paśyaḥ paśyate rukmavarṇaṃ kartāramīśaṃ puruṣaṃ brahmayoniṃ | tadā vidvānpuṇyapāpe vidhūya nirañjanaḥ

4.4.4

paramaṃ sāmyamupaiti" "idaṃ jñānamupāśritya mama sādharmyamāgatāḥ | sargrepi nopajāyante pralaye na vyathanti ca" ityā-diśrutismṛtibhyo muktasya pareṇa sāhityasāmyasādharmyāvagamāt pṛthagbhūtamanubhavati-

iti prāpta ucyate-avibhāgena-iti | parasmād brahmaṇaḥ svātmanamavibhāgenānubhavati muktaḥ | kutaḥ? dṛṣṭatvāt- paraṃ brahmopasampadya nivṛttāvidyātirodhānasya yāthātathyena svātmano dṛṣṭatvāt | svātmanaḥ svarūpaṃ hi "tattva- masi" "ayamātmā brahma" "aitadātmyamidaṃ sarvaṃ" "sarvaṃ khalvidaṃ brahma" ityādisāmānādhikaraṇyanirdeśaiḥ "ya ātmani tiṣṭhannātmano’ntaro yamātmā na veda yasyātmā śarīraṃ ya ātmānamantaro yamayati sa ta ātmā-’ntararyāmyamṛtaḥ" "anya praviṣṭaḥ śāstā janānāṃ sarvātmā" ityadibhiśca paramātmātmakaṃ taccharīratayā tatpra-kārabhūtamiti pratipāditam-"avasthiteriti kāśakṛtsnaḥ" ityatra | ato’vibhāgenāhaṃ brahmāsmītyevānu- bhavati | sāmyasādharmyavyapadeśo brahmaprakārabhūtasyaiva pratyagātmanaḥ svarūpaṃ tatsamamiti devādiprākṛtarūpaprahā- ṇena #​rahmasamānaśudiṃ​dha pratipādayati | sahaśrutistvevaṃbhūtasya pratyagātmanaḥ prakāriṇā brahmaṇā saha tadguṇānubhavaṃ pratipādayatīti na kaścidvirodhaḥ | brahma prakāratayā tadavibhāgokterhi "saṅkalpādeva tachaØte"rityādi na viruddhayate, "adhikaṃ tu bhedanirdeśāt "adhikoṣadeśāt" ityādi ca || 4 || || avibhāgena dṛṣṭatvādhikaraṇaṃ samāptam ||

4.4.5 brāhmeṇa jaiminirupanyāsādibhyaḥ || 5 ||

4.4.5

pratyagātmanaḥ paraṃ jyotirupasampadya nivṛttatirodhānasya svarūpāvirbhāva evetyuktam | tatra yena svarūpeṇāyamātmā’’virbhavati tatsvarūpaṃ śrutivaividhyādvicāryate | kimapahatapāṣmatvādikamevāsya

4.4.5

svarūpamiti tena rūpeṇāyamāvirbhavati? uta vijñānamātrameveti tena rūpeṇa? athobhayoravirodha ityubhayasva- rūpeṇeti | kiṃ tāvatprāptam? brāhmeṇeti jaiminirācāryo manyate | brāhmaṇe-apahatapāṣmatvādinetyarthaḥ | apahatapāṣmatvādayo hi daharavākye brahmasambandhitayā śrutā | brāhmeṇeti kuto’vagamyate; upanyāsādibhyaḥ, upanyasyante hi brahmaguṇāḥ apahatapāṣmatvādayaḥ pratyagātmano’pi prajāpativākye "ya ātmā’pahatapāṣmā" ityādinā "satyasaṅkalpaḥ" ityantena | ādiśabdena satyasaṅkalpatvādiguṇāyattā jakṣaṇādayaḥ, "jakṣatkrīḍan ramamāṇaḥ" ityādivākyāvagatā vyavahārā gṛhyante | ata ebhya upyāsādibhyaḥ pratyaga tmano vijñānamātrasva-rūpatvaṃ na sambhavatīti jaiminermatam || 5 ||

4.4.6 citi tanmātreṇa tadātmakatvādityauḍulomiḥ || 6 ||

4.4.6

 

caitanyamātramevāsyātmanaḥ svarūpamiti tena rūpeṇāvirbhavatītyauḍulomirācāryo manyate | kutaḥ? tadātmaka- tvāt-tāvanmātrātmakatvādayasya pratyagātmanaḥ, "sa yathā saindhavadhano’nantaro’vāhyaḥ kṛtsno rasadhana eva evaṃ vā are’yamātmānantaro’bāhya kṛtsnaḥ prajñānadhana eva vijñānadhana eva" ityavadhāraṇādvijñānamātramevāsya svarūpamityavagamyate | ato’sya guṇāntarābhāvādapahatapāṣmetyādayaḥ śabdāḥ vikārasukhaduḥkhādyavidyātmaka-dharmavyāvṛttiparā iti citi tanmātrarūpeṇāvirbhāva ityauḍulomermatam || 6 ||

4.4.7

samprati bhagavānvādarāyaṇaḥ svamatena siddhāntamāha-

4.4.7 evamapyupanyāsātpūrvabhāvādavirodhaṃ vādarāyaṇaḥ || 7 ||

4.4.7

 

evamapi-vijñānamātrasvarapūtvapratipādane satyapi, satyakāmatvādīnāṃ pūrvoktānāṃ guṇānāmavirodhaṃ vādarāyaṇa ācāyryo#ai manyate | kutaḥ? upanyāsāt pūrvabhāvādaupanipadāt "ya ātmā’pahatapāṣmā" ityādyupanyāsātpramā-ṇātpūrveṣāmapahatapāṣmatvasatyasaṅkalpatvādīnāmapi bhāvāt-vidyamānatvāt | tulyapramāṇakānāmitaretarabādho na yujyate ityarthaḥ | na ca vastuvirodhādapahatapāṣmatvādīnāmavidyāparikalpitatvaṃ nyāyyam | viśeṣābhāvādvi-parītaṃ kasmānna bhavatīti nyāyāt | tulyabalatve hyaśakyasyāvadhāraṇasyānyaparatvameva nyāyyam | evamapyavi- rodha ityabhyupagamya vadan jñānamātramevāsya svarūpaṃ nānyatkiñcidastītyayamartho "vijñānadhana eva" ityadibhirna pratipādyata iti manyate | kastarhi "vijñānadhana eva" ityavadhāraṇasyārthaḥ? kṛtsn#opyātmā jaḍavyāvṛttaḥ svapra- kāśo nānyāyattaprakāśaḥ svalpo’pi pradeśo’stītyayartho vākyādeva suvyaktaḥ, "sa yathā saindhavadhano’nantarā-’vāhyaḥ kṛtsno rasadhana eva evaṃ vā are’yamātmā’nantaro’vāhyaḥ kṛtsnaḥ prajñānadhana eva" iti | na caivaṃ

4.4.7

pratyagātmano dharmisvarūpasya kṛtsnasya vijñānadhanatvrepyapahatapāṣmatvasatyasaṅkalpatvādidharmasambandho vākyā-ntarāvagato virudhdyate; yathā saindhavadhanasya rasadhanatve rasanendriyāvagate cakṣurādyavagatāḥ rūpakāṭhinyādayo na virudhyante | idamatra vākyatātparyaṃ-yathā rasavatsvāmraphalādiṣu tvagādipradeśabhedena rasabhede satyapi naindhavadhanasya sarvatraikarasatvam; tathā’’tmanropi sarvatra vijñānasvarūpatvaṃ, svaprakāśasvarūpatvamityarthaḥ || 7 ||

|| brahmādhikaraṇaṃ samāptam ||

4.4.8 saṅkalpādeva tacchaØteḥ || 8 ||

4.4.8

muktaḥ paraṃ brahmopasampadya jñānasvarūpo’pahatapāṣmatvādisatyasaṅkalpatvaparyantaguṇaka āvirbhavatītyuktam | tamadhikṛtya tasya saṅkalpatvaprayuktā vyavahārāśca śrūyante "sa tatra paryeti jakṣat krīḍan ramamāṇaḥ strībhirvā yānairvā jñātibhirvā" iti | kimasya jñātyādiprāptiḥ prayatnāntarasāpekṣā? uta paramapuruṣa- syeva saṅkalpamātrādeva bhavatīti viśaye-loke rājādīnāṃ saṅkalpatvena vyavahriyamāṇānāṃ kāryaniṣpādane praya-tnāntarasāpekṣatvadarśanādasyāpi tatsāpekṣā |

iti prāpta ucyate-saṅkalpādeva-iti | kutaḥ? tachaØteḥ, "sa yadi pitṛlokakāmo bhavati saṅkalpādevāsya pitaraḥ samuttiṣṭhanti" iti hi saṅkalpādevāsya pitrādīnaṃ samutthānaṃ śrūyate | na ca prayatnāntarasāpepekṣatvābhidhāyi śrutyantaraṃ dṛśyate; yenāsya saṅkalpādevetyavadhāraṇasya vijñānadhana evetivad vyavasthāpanaṃ kriyate || 8 ||

4.4.9 ata eva cānanyādhipatiḥ || 9 ||

4.4.9

 

yato muktaḥ satyasaṅkalpaḥ; ata evānanyādhipatiśca | anyādhipatitvaṃ hi vidhiniṣethayogyatvam, vidhiniṣe-dhayogyatve hi pratihatasaṅkalpatvaṃ bhavet | ataḥ satyasaṅkalpatvaśrutyaivānanyādhipatitvaṃ ca siddham | ata eva "sa svarāḍ bhavati" ityucyate || 9 || || saṅkalpādhikaraṇaṃ samāptam ||

4.4.10 abhāvaṃ vādarirāha hyevam || 10 ||

4.4.10

 

kiṃ muktasya dehendriyāṇi na santi athavā yathāsaṅkalpaṃ santi? na santi ceti

4.4.10

viśaye-śarīrendriyāṇāmabhāvaṃ vādarirācāryo manyate | kutaḥ? āha hyevam " na ha vai saśarīrasya sataḥ priyā-priyayorapahatirasti

| aśarīraṃ vā va santaṃ na priyāpriye spṛśataḥ" iti śarīrasambandhe duḥkhasyāvarjanīyatvamabhi-dhāya "asmāccharīrātsamutthāya paraṃ jyotirupasampadya svena rūpeṇābhiniṣpadyate" iti muktasyāśarīratvaṃ hyāha śrutiḥ || 10 ||

4.4.11 bhāvaṃ jaiminirvikalpāmananāt || 11 ||

4.4.11

 

muktasya śarīrendriyabhāvaṃ jaiminirācāryo manyate, kutaḥ? vikalpapāmananāt-vividhaḥ kalpo vikalpaḥ vaivi-dyamityarthaḥ, "sa ekadhā bhavati tridhā bhavati pañcadhā bhavati saptadhā" ityādiśruteḥ | ātmana ekasyācchedya-syānekadābhāvāsambhavāt | tridhābhāvādayaḥ śarīranibandhanā ityavagamyate | aśarīratvavacanaṃ tu karmanimi-ttaśarīrabhāvaparaṃ, tadeva hi śarīraṃ priyāpriyahetuḥ || bhagavāṃstu bādarāyaṇaḥ svamatena siddhāntamāha -

4.4.12 dvādaśāhavadubhayavidhaṃ bādarāraṇo’taḥ || 12 ||

4.4.12

 

"saṅkalpādeva"ityetadataśśabdena parāmṛśyate, ata eva saṅkalpāt, ubhayavidhaṃ saśarīramaśarīraṃ ca muktaṃ bhagavā- nbādarāyaṇo manyate | evaṃ cobhayī śrutirupapadyate, dvādaśāhavat-yathā "dvādaśāhamaaddhikāmā upeyuḥ" "dvāda-śāhena prajākāmaṃ yājayet" ityupaitiyajaticodanābhyāṃ saṅkalpabhedena satramahīnañca bhavati || 12 ||

4.4.13

yadā śarīrādyupakaraṇavattvam; tadā tāni śarīrādyupakaraṇāni svenaiva sṛṣṭānīti nāsti niyama ityāha -

4.4.13 tanvabhāve sandhyavadupapatteḥ || 13 ||

4.4.13

 

svenaiva sṛṣṭatanuprabhṛtyupakaraṇābhāve paramapuruṣasṛṣṭairupakaraṇairbhogopapatteḥ satyasaṅkalpo’pi svayaṃ na sṛjati | yathā

4.4.13

svapne "atha sthān rathayogān pathaḥ sṛjate" ityārabhya "atha veśantān puṣkariṇyaḥ stravantyaḥ sṛjate sa hi karttā" iti "ya eṣu supteṣu jāgarti kāmaṃ kāmaṃ puruṣo nirmimāṇaḥ tadeva śukraṃ tadvrahma tadevāmṛtamucyate tasmi-#ṁllokāḥ śritāssarve tadu nātyeti kaścana" iti ceśvarasṛṣṭaiḥ rathādyupakaraṇairjīvobhuṅkta, tathā mukto’pi lī#ālā-pravṛtteneśvareṇa sṛṣṭaiḥ pitṛlokādibhirlīlārasaṃ bhuṅkte || 13 ||

4.4.14 bhāve jāgradvat || 14 ||

4.4.14

 

svasaṅkalpādeva sṛṣṭatanuprabhṛtipitṛlokādyuparaṇabhāve jāgratpuruṣabhogavanmukt#opi līlārasaṃ bhuṅkte; paramapuruṣo- ’pi līlārthaṃ daśarathavasudevādipitṛlokādikamātmanaḥ sṛṣṭvā taimarnuṣyadharmalīlārasaṃ yathā bhuṅkte, tathā mukta-#ānāmapi svalīlāyai pitṛlokādikaṃ svayameva sṛjati kadācit, kadācicca muktāḥ satyasaṅkalpatvāt parama-puruṣalīlāntargatasvapitṛlokādikaṃ svayameva sṛjantīti sarvamupapannam || 14 ||

4.4.15

nanvātmā’ṇuparamāṇa ityuktam, kathamanekaśarīreṣvekasyāṇorātmābhimānasambhava ityatrāha -

4.4.15 pradīṣavadāveśastathā hi darśayati || 15 ||

4.4.15

 

yathā pradīṣasyaikasyaikasmindeśe varttamānasya svaprabhayā deśāntarāveśaḥ, tathā’’tmano’pyekadeśasthitasyaiva svaprabhārūpeṇa caitanyena sarvaśarīrāveśo nānupapannaḥ | yathā caikasminnapi dehe hṛdayādyekapradeśavirttano’pi caita- nyavyāpratyā sarvasmindehe

ātmābhimānastadvacat | iyānviśeṣaḥ-amuktasya kamarṇā saṅkucitajñānasya dehā-

4.4.15

ntareṣvātmābhimānānuguṇā vyāptirna sambhavati; muktasya tvasaṅkucitajñānasya yathāsaṅkalpamātmābhi-mānānuguṇā vyāptiridamiti grahaṇānuguṇā ca nānupapannā | tathā hi darśayati- "bālagraśatabhāgasya śatadhā kalpitasya ca | bhāgo jīvaḥ sa vijñeyaḥ sa cānantyāya kalpate" iti | amuktasya karma niyāmakam, mukta- sya tu sveccheti viśeṣa| |

4.4.16

nanu paraṃ brahma prāptasyāntarabāhyamānaloṣaṃ darśayati śrutiḥ, "prājñenātmanā sampariṣvakto na bāhmaṃ kiñcana veda nāntaram" iti, tatkathaṃ muktasya sārvamamucyate? tatrottaram-

4.4.16 svāpyayasampattyoranyatarāpekṣamāviṣkṛtaṃ hi || 16 ||

4.4.16

 

nedaṃ vacanaṃ muktaviṣayam, api tu svāpyayasampattyoranyatarāpekṣam | svāpyayaḥ suṣuptiḥ, sampattiśca maraṇaṃ, "vāṅmanasi sampadyate" ityārabhya "tejaḥ parasyāṃ devatāyā"miti vacanāt tayoścāvasthayoḥ prājñaprāptirniḥ-sambodhatvaṃ ca vidyete | atastayoranyatarāpekṣamidaṃ vacanam | suṣuptimaraṇayonir#ḥsambodhatvaṃ muktasya ca sarva-matvamāviṣkṛtaṃ hi śrutyā "nāha khalvayamevaṃ sampratyātmānaṃ jānātyayamaha masmīti no evemāni bhūtāni

4.4.16

vināśamevāpīto bhavati nāhamatra bhogyaṃ paśyāmi" iti suṣuptibelāyāṃ nissambodhatvamukatvā tasminneva vākye muktamadhikṛtya "sa vā eṣa divyena cakṣuṣā manasaitānkāmān paśyan ramate ya ete brahmaloke" iti sarva-jñatvamucyate | tathā "sarvaṃ ha paśyaḥ paśyati sarvaprāpnoti sarvaśaḥ" iti ca spaṣyameva sarvajñatvamucyate | tathā maraṇe ca nissambodhatvam, etebhye bhūtebhyaḥ samutthāya tānyevānuvinaśyati" ityuktaṃ, vinaśyati na paśyatī- tyarthaḥ | ataḥ "prājñenātmanā" iti vacanaṃ svāpyayasampattyoranyatarāpekṣam || 16 ||

|| abhāvādhikaraṇaṃ samāptam ||

4.4.17 jagadvayāparavarjaṃ prakaraṇādasannihitatvācca || 17 ||

4.4.17

 

kiṃ muktasyaiśvaryyaṃ jagatsṛṣṭayādi paramapuruṣāsādhāraṇaṃ sarveśvaratvamapi? uta tadra- hitaṃ kevalaparamapuruṣānubhavaviṣayam? iti saṃśayaḥ | kiṃ yuktaṃ jagadīśvaratvamapīti | kuḥ? "nirañjanaḥ paramaṃ sāmyamupaiti" iti paramapuruṣeṇa paramasāmyāpattiśruteḥ, satyasaṅkalpatvaśruteśca | na hi paramasāmyasatyasaṅkalpatve sarveśvarāsādhāraṇajaganniyamena vinopapadyete | ataḥ satyasaṅkalpatvaparamasāmyopapattaye samastajaganniyamanarūpa-mapi muktasyaiśvayyarmiti |

4.4.17

evaṃ prāpte pracakṣmahe-jagadvayāpāravarjam-iti | jagadvayāpāraḥ- nikhilacetanasvarūpasthitipravṛttibhedaniya- manam | tadvarjjaṃ nirastanikhilatirodhānasya nirvyājabrahmānubhavarūpaṃ muktasyaiśvaryyam | kutaḥ? prakaraṇāt,

4.4.17

nikhilajaganniyamanaṃ hi paraṃ brahma prakṛtyāmnāyate "yato vā imāni bhūtāni jāyante yena jātāni jīvanti yatprayantyabhisaṃviśanti tadvijijñāsakha tadvrahma" iti | yadyetannikhilajaganniyamanaṃ muktānāmapi sādhāraṇaṃ syāt, tataścedaṃ jagadvaśvaratvarūpaṃ brahmalakṣaṇaṃ na saṅgacchate | asādhāraṇasya hi lakṣaṇatvam | tathā "sadeva somyedamagra asīdekamevādvitīyaṃ tadaikṣata bahusyāṃ prajāyeyeti tattejo’sṛjata" "brahma vā idamekamevāgra asī- ttadekaṃ sannavyabhavat tacchreyorūpamatyasṛjata kṣatraṃ yānyetāni devakṣatrāṇi indro varuṇaḥ somo rudraḥ parjanyo yamo mṛtyurīśāna iti" "ātmā vā idameva evāgra asīt nānyatkiñcana miṣat sa īkṣata lokānnu sṛjā iti sa imāṁllokānasṛjata" "eko ha vai nārāyaṇa āsīnna brahmā neśāno neme dyāvāpṛthivī na nakṣatrāṇi nāpo nāgnirna somo na sūyryaḥ sa ekākī na rameta tasya dhyānāntasthasyaikā kanyā daśendriyāṇi"

ityādiṣuḥ | yaḥ pṛthivyāṃ tiṣṭhan pṛthivyā antaraḥ" ityārabhya ātmani tiṣṭhan" ityādiṣu ca nikhilajaganniyamanaṃ paramapuruṣaṃ prakṛtyaiva śrūyate | asannihitatvācca-na caiteṣu nikhilajaganniyamanaprasaṅgeṣu muktasya sannidhānamasti, yena jagadvayāpāra-stasyāpi syāt || 17 ||

4.4.18 pratyakṣopadeśānneti cennādhikārikamaṇḍalasthokteḥ || 18 ||

4.4.18

 

"sa svarāḍ bhavati tasya sarveṣu lokeṣu kāmacāro bhavati" "sa imāṃllokānkāmānnīkāmarūpyanusañcaran" iti pratyakṣeṇa śrutyā muktasya jagadvayāpāra upadiśyate | ato na jagadvayāpāravajarmiti cet-tanna, ādhikāri-kamaṇḍalasthokteḥ, ādhikārikāḥ-adhikāreṣu niyuktā hiraṇyagarbhādayaḥ maṇḍalāni-teṣāṃ lokāḥ; tatsthāḥ- bhogā muktasyākarmavaśyasya bhavantītyayamartha "tasya sarveṣu lokeṣu kāmacāro bhavati" ityādinocyate, aka-marpratihatajñāno mukto vikāralokān brahmavibhūtibhūtānanubhūya yathākāmaṃ tṛṣyatītyarthaḥ | tadevaṃ vikārānta-

4.4.18

rvattina ādhikārikamaṇḍalasthānsarvān bhogān bahmavibhūtibhūtānanubhavatītyanena vākyenocyate; na jagadvayā-pāraḥ || 18 ||

4.4.19

yadi saṃsārivanmukto’pi vikārāntarvattino bhogān bhuṅkte; tarhi baddhasyeva muktasyāpi antavadeva bhogya-jātamalpaṃ ca syāttatrāha -

4.4.19 vikārāvartti ca tathā hi sthitimāha || 19 ||

4.4.19

 

vikāre janmādike na varttate iti vikārāvartti, nirdhūtanikhilavikāraṃ nikhilaheyapratyanīkakalyāṇaikatānaṃ niratiśayāndaṃ paraṃ brahma savibhūtikaṃ sakalakalyāṇaguṇamanubhavati muktaḥ | tadvibhūtyantargatatvena vikāravarttināṃ lokānāmapi muktabhogyatvaṃ, tathā hi parasmin brahmaṇi nirvikāre anavadhikātiśayānande muktasyānubhavitṛ- tvena sthitimāha śrutiḥ "yadā hyaiveṣa etasminnadṛśye’nātmye’nirukte’nilayane’bhayaṃ pratiṣṭhāṃ vindate atha so- ’bhayaṃ gato bhavati" "raso vai saḥ rasaṃ hyevāyaṃ labdhvā’’nandībhavati" ityādikā | tadvibhūtibhūtaṃ jagattatraiva vartate "taÐsmallokāḥ śritāḥ sarve tadu nātyeti kaścana" iti śruteḥ | ataḥ savibhūtikaṃ brahmānubhavan vikārāntavaÐrtana ādhikārikamaṇḍalasthānapi bhogān bhuṅkte iti "sarveṣu lokeṣu kāmacāraḥ" ityādinocyate; na muktasya jaga-dvayāpāraḥ || 19 ||

4.4.20 darśayataścevaṃ pratyakṣānumāne || 20 ||

4.4.20

 

asya pratyagātmano muktasya niyāmyabhūtasya niyantṛbhūtaparamapuruṣāsādhāraṇaṃ jagadvayāpārarūpaṃ nimanaṃ na sambhavatītyuktam | nikhilajaganniyamanarūpo vyāpāraḥ paramapuruṣāsādhāraṇaṃ iti darśayataḥ śrutismṛtī-

4.4.20

bhīṣā’smādvātaḥ pavate bhīṣodeti sūryaḥ bhīṣā’smādagniścendraśca mṛtyurdhāvati pañcamaḥ" iti "etasya vā akṣarasya praśāsane gārgi sūryācandramasau vidhṛtau tiṣṭhataḥ" ityi#āda | tathā "eṣa sarveśvara eṣa bhūtādhipatireṣa bhūtapāla eṣa seturvidharaṇa eṣāṃ lokānāmasambhedāya" iti ca śrutiḥ | smṛtirapi "mayā’dhyakṣeṇa prakṛtiḥ sūyate sacarācaram | hetunā’nena kaunteya jagaddhi parivarttate" iti, "viṣṭabhyāhamipaṃ kṛtsnamekāṃśena sthito jaga"diti ca | tathā muktasya satyasaṅkalpatvādipūrvakasyāpyānandasya paramaparuruṣa eva heturiti śrutismṛtī darśayataḥ- "eṣa hyevā-nandayāti" "māṃ ca yo’vyabhicāreṇa bhaktiyogena sevate | sa guṇāntamatītyaitān brahmabhūyāya kalpate | brahma-ṇo’hi prataṣṭhāhamamṛtasyāvyayasya ca | śāśvatasya ca dharmasya sukhasyaikāntikasya ca" iti | yadyapyapahatapā-ṣmatvādiḥ satyasaṅkalpatvaparyanto guṇagaṇaḥ pratyagātmanaḥ svābhāvika evāvirbhūtaḥ | tathā’pi tasya tathāvi-dhatvameva paramapuruṣāyattaṃ, tasya nityasthitiśca tadāyattā, paramapuruṣasyaitannityatāyā nityeṣṭatvānnityatayā vartata iti na

kaścidvirodhaḥ | evameva paramapuruṣabhogopakaraṇasya līlopakaraṇasya ca nityatayā śāstrāvagatasya paramapuruṣasya nityeṣṭatvādeva tathā’vasthānamastīti śāstrādavagamyate | ato muktasya satyasaṅkalpatvaṃ parama-puruṣāsāmyañca jagadvayāpāravarjjam || 20 ||

4.4.21 bhogamātrasāmyaliṅgācca || 21 ||

4.4.21

 

brahmayāthātmyānubhavarūpabhogamātreṇa muktasya brahmasāmyapratipādanācca liṅgāt jagadvayāpāravarjjamityavagamyate "so’śnūte sarvānkāmānsaha brahmaṇā vipaścitā" iti | ato muktasya paramapuruṣasāmyaṃ satyasaṅkalpatvaṃ ca para-mapuruṣāsādhāraṇanikhilajaganniyamanaśrutyānuguṇyena varṇanīyamiti jagadvayāpāravarjameva muktaiśvaryam || 21 ||

4.4.22

yadi paramapuruṣāyattaṃ muktaiśvaryam, tarhi tasya svatantratvena tatsaṅkalpānmuktasya punarāvṛttisambhavāśaṅketyatrāha -

4.4.22 anāvṛttiśśabdādanāvṛttiśśabdāt || 22 ||

4.4.22

 

yathā nikhilaheyapratyanīkakalyāṇaikatāno jagajjanmādikāraṇaṃ samastavastuvilakṣaṇaḥ sarvajñaḥ satyasaṅkalpaḥ āśritavātsalyaikajaladhiḥ paramakāruṇiko nirastasamābhyadhikasambhāvanaḥ parabrahmābhidhānaḥ-paramapuruṣo’- stīti śabdādavagamyate, evamaharaharanuṣṭhīyamānavarṇāśramadharmānugṛhītatadupāsanarūpatatsamārādhanapratīḥ upā-sīnānanādikālapravṛttānantadustarakarmasañcayarūpāvidyāṃ vinivartya svayāthātmyānubhavarūpānavadhikātiśayā- nandaṃ prāpayya punarnāvartayatītyapi śabdādevāvagamyate | śabdaśca "sa khalvevaṃ vartayan yāvadāyuṣaṃ brahmalokamabhi-sampadyate na ca punarāvartate na ca punarāvartate" ityādikaḥ | tathā ca bhagavatā svayamevoktam "māmuṣetya puna- rjanma duḥkhālayamaśāśvatam | nāpnuvanti mahātmānaḥ saṃsiddhi paramāṃ gatāḥ || ābrahmabhuvanāllokāḥ punarāva-rtino’rjuna | māmupetya tu kaunteya punarjanma na vidyate" iti | na cocchinnakarmabandhasyāsaṅkucitajñānasya parabrahmānubhavaikasvabhāvasya tadekapi#​rayasyānavadhikātiśayānandaṃ brahmānubhavato’nyāpekṣātadarthārambhādyasambhavāt

4.4.22

punarāvṛttiśaṅkā | na ca paramapuruṣaḥ satyasaṅkalpo’tyarthapriyaṃ jñāninaṃ labdhvā kadācidāvartayiṣyati; ya evamāha - "priyo hi jñānino ityarthamahaṃ sa ca mama priyaḥ | udārāḥ sarva evaite jñānī tvātmaiva me matam || āsthitaḥ sa hi yuktātmā māmevānuttamāṃ gatim | bahūnāṃ janmanāmante jñānavānmāṃ prapadyate | vāsudevaḥ sarvamiti sa mahātmā sudurlabhaḥ" iti | sūtrābhyāsaḥ śāstraparisamāptiṃ dyotayatīti sarvaṃ samañjasam ||

|| jagadvayāpāravarjādhikaraṇaṃ samāptam ||

|| iti śrībhagavadrāmānujaviracite śārīrakamīmāṃsābhāṣye

caturthasyādhyāyasya caturthaḥ pādaḥ ||

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श्रीभाष्यम्
1.1.1
अखिलभुवनजन्मस्थेमभङ्गादिलीले विनतविविधभूतव्रातरक्षैकदीक्षे ।

श्रुतिशिरसि विदीप्ते ब्रह्मणि श्रीनिवासे भवतु मम परस्मिन् शेमुषी भक्तिरूपा ।। 1 ।।

पाराशर्यवचस्सुधामुपनिषद्दुग्धाब्धिमध्योद्धृताम् ।

संसाराग्निविदीपनव्यपगतप्राणात्मसञ्जीविनीम् ।।

पूर्वाचार्यसुरक्षितां बहुमतिव्याघातदूरस्थिता-

मानीतान्तु निजाक्षरैस्सुमनसो भौमाःपिबन्त्वन्वहम् ।।

भगवद्वोधायनकृतां विस्तीर्णां ब्रह्मसूत्रवृत्तिं पूर्वाचार्यास्संचिक्षिषुस्तन्मतानुसारेण सूत्राक्षराणि व्याख्यास्यन्ते ।

1.1.1 अथाऽतो ब्रह्मजिज्ञासा ।। 1 ।।

1.1.1

अतश्शब्दो वृत्तस्य हेतुभावे । अधीतसाङ्गसशिरस्कवेदस्याधिगताल्पास्थिरफलकेवलकर्मज्ञानतया सञ्जातमोक्षा-भिलाषस्याऽनन्तास्थिरफलब्रह्मजिज्ञासा ह्यनन्तरभाविनी । ब्रह्मणो जिज्ञासा - ब्रह्मजिज्ञासा, ब्रह्मण इति कर्माणि षष्ठी "कर्त्तृकर्मणोः कृती"ति विशेषविधानात् । यद्यपि सम्बन्धसामान्यपरिग्रहेपि जिज्ञासायाः कर्मापेक्षतवेन कर्मार्थत्वसिद्धिः, तथाप्याक्षेपतः प्राप्तादाभिधानिकस्यैव ग्राह्यत्वात्कर्मणि षष्ठी गृह्यते । न च "प्रतिपदविधाना षष्ठी न समस्यत" इति कर्मणि षष्ठयाः समासनिषेधः शङ्कनीयाः "कृद्योगा च षष्ठी समस्यत" इति प्रतिप्रसव-सद्भावात् । ब्रह्मशब्देन च स्वभावतो निरस्तनिखिलदोषोऽनवधिकातिशयासङ्खयेयकल्याण-गुणगणः पुरुषो-त्तमोऽभिधीयते । सर्वत्र बृहत्त्वगुणयोगेन हि ब्रह्मशब्दः, बृहत्त्वं च स्वरूपेण गुणैश्च यत्रान-वधिकातिशयं सोस्य मुख्योर्थः । स च सर्वेश्वर एव, अतो ब्रह्मशब्दस्तत्रैव मुख्यवृत्तः । तस्मादन्यत्र तद्गुण-लेशयोगादौपचारिकः, अनेकार्थकल्पनायोगात्, भगवच्छब्दवत् । तापत्रयातुरैरमृतत्वाय स एव जिज्ञास्यः । अतस्सर्वेश्वर एव जिज्ञा-साकर्मभूतं ब्रह्म । ज्ञातुमिच्छा - जिज्ञासा इच्छाया इष्यमाणप्रधानत्वादिष्यमाणं ज्ञानमिह विधीयते । मीमांसा-पूर्वभागज्ञातस्य कर्मणोऽल्पास्थिरफलत्वादुपरितनभागावसेयस्य ब्रह्मज्ञान-स्यानन्ताक्षयफलत्वाच्च, पूर्ववृत्ता-त्कर्मज्ञानादनन्तरं तत एव हेतोर्ब्रह्म ज्ञातव्यमित्युक्तंभवति । तदाह वृत्तिकारः- "वृत्तात्कर्माधिगमादनन्तरं ब्रह्मविविदिषा" इति । वक्ष्यति च कर्मब्रह्ममीमांसयोरैकशास्त्र्यं "संहितमेतच्छारीरकं जैमिनीयेन षोडशलक्ष-णेनेति शास्त्रैकत्वसिद्धिः"रिति, अतः प्रतिपिपादयिषितार्थभेदेन षट्कभेदवदध्यायभेदवच्च पूर्वोत्तरमीमांसयोर्भेदः।

मीमांसाशास्त्रम् - "अथातो धर्मजिज्ञासा" इत्यारभ्य "अनावृत्तिश्शब्दादनावृत्तिश्शब्दात्" इत्येवमन्तं सङ्गति-विशेषेण विशिष्टक्रमम् । तथाहि- प्रथमं तावत् "स्वाध्यायोऽध्येतव्य" इत्यध्ययनेनैव स्वाध्याय तच्चाध्ययनं किं रूपं ? कथं च कर्त्तव्यम् ? इत्यपेक्षायाम् "अष्टवर्षं ब्राह्मणमुपनीयत तमध्यापयेत्" इत्यनेन

"श्रावण्यां प्रौष्ठपद्यां वा उपाकृत्य यथाविधि । युक्तश्छन्दांस्यधीयीत मासान्विप्रोर्द्धपञ्चमान् ।।"

इत्यादिव्रतनियमविशेषोपदेशैश्चपेक्षितानि विधीयन्ते । एवं सत्सन्तानप्रसूतसदाचारनिष्ठात्मगुणोपेतवेद-विदाचार्योपनीतस्य व्रतनियमविशेषयुक्तस्याचार्योच्चारणानूच्चारणरूपमक्षरराशिग्रहणफलमध्ययनमित्यवगम्ते । अध्ययनञ्च स्वाध्यायसंस्कारः "स्वाध्यायोऽध्येतव्य" इति स्वाध्यायस्य कमर्त्वावगमात् । संस्कारो हि नाम कार्यान्तरयोग्यताकरणम् ।

संस्कार्यत्वञ्च स्वाध्यायस्य युक्तम्, धर्मार्थकाममोक्षरूपपुरुषार्थचतुष्टयतत्साधनावबोधित्वात् । जापादिना स्वरूपेणापि तत्साधनत्वाच्च । एवमध्ययनविधिर्मन्त्रवन्नियमवदक्षरराशिग्रहणमात्रे पर्यवस्यति । अध्ययनगृहीतस्य स्वाध्यायस्य स्वभावत एव प्रयोजनवदर्थावबोधित्वदर्शनात् । गृहीतात्स्वाध्यायादवगम्य-मानात् प्रयोजनवतोऽर्थानापाततो दृष्ट्वा तत्स्वरूपप्रकारविशेषनिर्णयफलवेदवाक्यविचाररूपमीमांसाश्रवणे-ऽधीतवेदः पुरुषः स्वयमेव प्रवर्त्तते । तत्र कर्मविधिस्वरूपे निरूपिते कर्मणामल्पास्थिरघलत्वं दृष्ट्वा अध्ययन-गृहीतस्वाध्यायोपनिषद्वाक्येषु चामृतत्वरूपानन्तस्थिरफलापातप्रतीतेस्तन्निर्णयफलवेदान्तविचाररूपशा-रीरकमीमांसायामधिकरोति । तथा च वेदान्तवाक्यानि केवलकमर्फलस्य क्षयित्वं ब्रह्मज्ञानस्य चाक्षयफलत्वं दर्शयन्ति "तद्यथेह कर्मचितो लोकः क्षीयते, एवमेवात्र पुण्यचितो लोकः क्षीयते" "अन्तवदेवास्य तद्भवति" "नह्यध्रुवैः प्राप्यते" "प्लवा ह्येते अदृढा यज्ञरूपाः" "परीक्ष्य लोकान् कर्मचितान् ब्राह्मणो निर्वेदमायात् नास्त्यकृतः कृतेन तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत् समित्पाणिश्श्रोत्रियं ब्रह्मनिष्ठं तस्मै स

विद्वानुपसन्नाय सम्यक् प्रशांतचिताय शमान्विताय येनाक्षरं पुरुषं वेद सत्यं प्रोवाच तां तत्त्वतो ब्रह्मविद्या"मिति । प्रोवाच-प्रब्रूयादित्यर्थः । "ब्रह्मविदाप्नोति परम्" "न पुनमृत्यवे तदेकं पश्यति" "न पश्यो मृत्युं पश्यति" "स स्वराड् भवति" "तमेवं विद्वानमृत इह भवति नान्यःपन्थाअयनायविद्यते" "पृथगात्मानं प्ररितारं च मत्वा जुष्ट-स्ततस्तेनामृतत्वमेति" इत्यादीनि । ननु च साङ्गवेदाध्ययनादेव कमर्णां स्वर्गादि फलत्वम्, स्वर्गादीनां च क्षयित्वं ब्रह्मोपासनस्यामृतत्वफलत्वञ्च ज्ञायत एव । अनन्तरं मुमुक्षुर्ब्रह्मजिज्ञासायामेव प्रवर्त्तताम्; किमर्था धर्मविचारापेक्षा ? एवं तर्हि शारीरकमामांसायामपि न प्रवर्त्तताम् साङ्गाध्ययनादेव कृत्स्नस्य ज्ञातत्वात् । सत्यम् आपातप्रतीतिर्विद्यत एव, तथापि न्यायानुगृहीतस्य वाक्यस्यार्थनिश्चायकतादापातप्रतीतोप्यर्थः संशयविपर्ययौ नातिवर्त्तते; अतस्तन्निर्णयाय वेदान्तवाक्यविचारः कर्त्तव्य इति चेत्; तथैव धर्मविचारोपि कर्त्तव्य इति पश्यतु भवान् ।

ननु च ब्रह्मजिज्ञासा यदेव नियमेनापेक्षते, तदेव पूर्ववृत्तं वक्तव्यम् । न धर्मविचारापेक्षा ब्रह्मजि-ज्ञासायाः, अधीतवेदान्तस्यानधिगतकर्मणोपि वेदान्तवाक्यार्थविचारोपपत्तेः । कर्माङ्गाश्रयाण्युद्गीथाद्युपा-सनान्यत्रैव चिन्त्यन्ते, तदनधिगतकर्मणो न शक्यं कर्त्तुमिति चेत्, अनभिज्ञो भवान् शारीरकशास्त्रविज्ञानस्य । अस्मिन् शास्त्रे अनाद्यविद्याकृतविविधभेददर्शननिमित्तजन्मजरामरणादिसांसारिकदुःखसागरनिमग्नस्य निखिलदुःखमूलमिथ्याज्ञाननिर्वहणायात्मैकत्वविज्ञानं प्रतिपिपादयिषितम् । अस्य हि भेदावलम्बिकर्मज्ञानं क्वोपयुज्यते ? प्रत्युत विरुद्धमेव । उद्गीथादिविचारस्तु कर्मशेषभूत एव ज्ञानरूपत्वाविशेषादिहैव क्रियते, स तु न साक्षात्सङ्गतः, अतो यत्प्रधानं शास्त्रं तदपेक्षितमेव पूर्ववृत्तं किमपि वक्तव्यम् । बाढम्; तदपेक्षितं च कर्मवि-ज्ञानमेव, कमर्समुच्चिताज्ज्ञानादपवर्गश्रुतेः । वक्ष्यति च "सर्वापेक्षा च यज्ञादिश्रुतेरश्वत्" इति । अपेक्षिते च कर्मण्यज्ञाते केन समुच्चयः केन नेति विभागो न शक्यते ज्ञातुम्, अतस्तदेव पूर्ववृत्तम् । नैतद्युक्तम्, सकल-

विशेषप्रत्यनीकचिन्मात्रब्रह्मविज्ञानादेवाविद्यानिवृत्तेः; अविद्यानिवृत्तिरेव हि मोक्षः । वर्णाश्रमविशेषसाध्य-साधनेतिकर्त्तव्यताद्यनन्तविकल्पास्पदं कर्म सकलभेददर्शननिवृत्तिरूपाज्ञाननिवृत्तेः कथमिव साधनं भवेत् ? श्रुतयश्च कर्मणामनित्यफलत्वेन मोक्षविरोधित्वं, ज्ञानस्यैव मोक्षसाधनत्वं च दर्शयन्ति "अन्तव देवास्य तद्भवति" "तद्यथेह कर्मचितो लोकः क्षीयते । एवमेवामुत्र पुण्यचितो लोकः क्षीयते" "ब्रह्मविदाप्नोति परम्" "ब्रह्म वेद ब्रह्मैव भवति" "तमेव विदित्वातिमृत्युमेति" इत्याद्याः ।

यदपि चेदमुक्तम्,-यज्ञादिकर्मापेक्षा विद्येति, तद्वस्तुविरोधाच्छØत्यक्षरपर्यालोचनया चान्तः करण-नैर्मल्यद्वारेण विविदिषोत्पत्तावुपयुज्यते; न फलोत्पत्तौ, "विविदिषन्तीति श्रवणात् विविदिषायां जातायां ज्ञानोत्पत्तौ शमादीनामेवान्तरङ्गोपायतां श्रुतिरेवाह । "शान्तो दान्त उपरतस्तितिक्षुः समाहितो भूत्वात्मन्ये-वात्मानं पश्येत्" इति ।

तदेवं जन्मान्तरशतानुष्ठितानभिसंहितफलविशेष कर्ममृदितकषायस्य विविदिषोत्पत्तौ सत्याम् "सदेव सोम्येदमग्र आसीत् एकमेवाद्वितीयम्" "सत्यं ज्ञानमनन्तं ब्रह्म निष्कलं निष्क्रियं शान्तम्" "अयमात्मा ब्रह्म" "तत्त्वमसि" इत्यादिवाक्यज्न्यज्ञानादविद्या निवर्त्तते । वाक्यार्थज्ञानोपयोगीनि च श्रवणमनननिदिध्यासनानि । श्रवणं नाम-वेदान्तवाक्यानि आत्मैकत्वविद्याप्रतिपादकनीति तत्त्वदर्शिन आचार्यान्न्याययुक्ताथर्ग्रहणम् । एव-माचार्योपदिष्टस्यार्थस्य स्वात्मन्येवमेव युक्तमिति हेतुतः प्रतिष्ठापनं मननम् । एतद्विरोध्यनादि भेदवासनानिर-सनायास्यैवार्थस्यानवरतभावना निदिध्यासनम् । श्रवणादिभिर्निरस्तसमस्तभेदवासनस्य वाक्यार्थज्ञानमविद्यां निवर्त्तयतीत्येवं रूपस्य श्रवणस्यावश्यापेक्षितमेव पूवर्वृत्तं वक्तव्यम् । तच्च नित्यानित्यवस्तुविवेकः, शमदमा-दिसाधनसम्पत्, इहामुत्र फलभोगविरागः, मुमुक्षत्वं चेत्येतत्साधनचतुष्टयम् । अनेन विना जिज्ञासानुपपत्तेः, अथर्स्वभावादेवेदमेव पूर्ववृत्तमिति ज्ञायते ।

एतदुक्तं भवति-ब्रह्मस्वरूपाच्छादिकाविद्यामूलमपारमार्थिकं भेददर्शनमेव बन्धमूलम् । बन्धश्चापार-मार्थिकः स च समूलोऽपारमार्थिकत्वादेव ज्ञानेनैव निवत्र्त्यते । निवर्त्तकं च ज्ञानं तत्त्वमस्यादिवाक्यजन्यम् । तस्यैतस्य वाक्यजन्यस्य ज्ञानस्य स्वरूपोत्पत्तौ कार्ये वा कर्मणो नोपयोगः, विविदिषायाबेव तु कर्मणामु-पयोगः । स च पापमूलरजस्तमोनिबर्हणद्वारेण सत्त्वविवृद्धया भवतीतीमुपयोगमभिप्रेत्य "ब्राह्मणा विविदि-षन्ति" इत्युक्तमिति । अतः कर्मज्ञानस्यानुपयोगादुक्तमेव साधनचतुष्टयं पूर्ववृत्तमिति वक्तव्यम् ।

लघुसिद्धान्तः - अत्रोच्यते-यदुक्तमविद्यानिवृत्तिरेव मोक्षः, सा च ब्रह्मविज्ञानादेव भवति, इति । तदभ्युपगम्यते । अविद्यानिवृत्तये वेदान्तवाक्यैर्विधित्सितं ज्ञानं किंरूपमिति विवेचनीयम्-किं वाक्याद्वा-क्यार्थज्ञानमात्रम्, उत

तन्मूलमुपासनात्मकं ज्ञानम् ? इति । न तावद्वाक्यजन्यं ज्ञानम्, तस्य विधानमन्त-रेणापि वाक्यादेव सिद्धेः, तावन्मात्रेणाविद्यानिवृत्त्यनुपलब्धेश्च । न च वाच्यम्-भेदवासनायामनिरस्तायां वाक्यमविद्यानिवर्त्तकं ज्ञानं न जनयति, जातेपि सर्वस्य सहसैव भेदज्ञानानिवृत्तिर्न दोषाय; चन्द्रैकत्वे ज्ञातेपि द्विचन्द्रज्ञानानिवृत्तिवत् । अनिवृत्तमपि छिन्नमूलत्वेन न बन्धाय भवति, इति । सत्यां सामग्रयां ज्ञानानुत्पत्त्य-नुपपत्तेः, सत्यामपि विपरीतवासनायामाप्तोपदेशलिङ्गादिभिर्बाधकज्ञानोत्पत्तिदर्शनात् । सत्यपि वाक्यार्थज्ञाने अनादिवासनया मात्रया भेदज्ञानमनुवर्त्तत इति भवता न शक्यते वक्तुम्; भेदज्ञानसामग्रया अपि वासनाया मिथ्यारूपत्वेन ज्ञानोत्पत्त्यैव निवृत्तत्वात्, ज्ञानोत्पत्तावपि मिथ्यारूपायास्तस्या अनिवृत्तौ निवर्त्तकान्त-राभावात् कदाचिदपि नास्यावासनाया निवृत्तिः । वासनाकार्यं भेदज्ञानं छिन्नमूलमथ चानुवर्त्तत इति बालिश-

भाषितम् । द्विचन्द्रज्ञानादौ तु बाधकसन्निधावपि मिथ्याज्ञानहेतोः परमार्थतिमिरादिदोषस्य ज्ञानबाध्यत्वा-भावेनाविनष्टत्वात् मिथ्याज्ञानानिवृत्तिरविरुद्धा । प्रबलप्रमाणबाधितत्वेन भयादिकार्यं तु निवर्त्तते । अपि च भेदवासनानिरसनद्वारेण ज्ञानोत्पत्तिमभ्युपगच्छतां कदाचिदपि ज्ञानोत्पत्तिर्न सेत्स्यति; भेदवासनाया अना-दिकालोपचितत्वेनापरिमितत्वात्, तद्विरोधिभावनायाश्चाल्पत्वादनया तन्निरासानुपपत्तेः । अतो वाक्यार्थ-ज्ञानदन्यदेव ध्यानोपासनादिशब्दवाच्यं ज्ञानं वेदान्तवाक्यैर्विधित्सितम् । तथा च श्रुतयः "विज्ञाय प्रज्ञां कुर्वीत" "अनुविद्य विजानाति" "ओमित्येवात्मानं ध्यायथ" "निचाय्य तं मृत्युमुखात्प्रमुच्यते" "आत्मानमेव लोक-मुपासीत" "आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यः" "सोऽन्वेष्टव्यः स विजिज्ञासितव्यः" इत्येवमाद्याः । अत्र निदिध्यासितव्यः इत्यादिनैकार्थ्यात् "अनुविद्य विजानाति" "विज्ञाय प्रज्ञां कुर्वीत" इत्येव-मादिभिर्वाक्यार्थज्ञानस्य ध्यानोपकारकत्वात् "अनुविद्य" "विज्ञाय" इत्यनूद्य "प्रज्ञांकुर्वीत" "विजानाती"ति ध्यानं विधीयते । श्रोतव्य इति चानुवादः- स्वाध्यायस्यार्थपरत्वेनाधीतवेदः पुरुषः प्रयोजनवदर्थावबोधित्व-दर्शनात्तन्निर्णयाय स्वयमेव श्रवणे प्रवर्त्तेते-इति श्रवणस्य प्राप्तत्वात् । श्रवणप्रतिष्ठार्थत्वान्मननस्य "मन्तव्य" इति चानुवादः, तस्माद्धयनमेव विधीयते । वक्ष्यति च "आवृत्तिरसकृदुपदेशात्" इति । तदिदमपवर्गोपायतया विधित्सितं वेदनमुपासनमित्यवगम्यते, विद्युपास्योर्व्यतिकरेणोपक्रमोपसंहारदर्शनात् "मनो ब्रह्मेत्युपासीत" इत्यत्र "भाति च तपति च कीर्त्या यशसा ब्रह्मवर्च्चसेन य एवं वेद" "न स वेद अकृत्स्नो ह्येष आत्मेत्येवोपासीत" "यस्तद्वेद यत्स वेद स मयैतदुक्तः" इत्यत्र-"अनु म एतां भगवो देवतां शाधि यां देवतामुपास्से" इति । ध्यानं च तैलधारावदविच्छिन्नस्मृतिसन्तानरूपम् । "ध्रुवास्मृतिः । स्मृतिलम्भे सर्वग्रन्थीनां विप्रमोक्षः" इति ध्रुवायाः स्मृतेरवपवर्गोपायत्वश्रवणात् । सा च स्मृतिदर्शनसमानाकारा "भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः । क्षीयन्ते चास्य कर्माणि तस्मिन् दृष्टे परावरे" इत्यनेनैकार्थ्यात् । एवं च सति "आत्मा वा अरे द्रष्टव्य इत्यनेन निदिध्यासनस्य दर्शनसमानाकारता विधीयते । भवति च स्मृतेर्भावनाप्रकर्षाद्दशर्नरूपता । वाक्यकारेणैतत्सर्वं प्रपञ्चितम् । "वेदनमुपासनं स्यात् तद्विषये श्रवणात्" इति । सर्वासूपनिषत्सु मोक्षसाधनतया विहितं वेदनमुपा-सनमित्युक्तम् "सकृप्रत्ययं कुर्याच्छब्दार्थस्य कृतत्वात्प्रयाजादिवत्" इति पूर्वकक्षं कृत्वा "सिद्धन्तूपासनशब्दात्" इति वेदनमसकृदावृत्तं मोक्षसाधनमिति निर्णीतम् । "उपासनं स्याद् ध्रुवानुस्मृतिर्दर्शनान्निर्वचनाच्च" इति तस्यैव वेदस्योपासनरूपस्यासकृदावृत्तस्य ध्रुवानुस्मृतित्वमुपवर्णितम् ।

सेयं स्मृतिर्दर्शनरूपा प्रतिपादिता, दशनरूपता च प्रत्यक्षतापत्तिः । एवं प्रत्यक्षतापन्नामपवर्गसाधनभूतां स्मृतिं विशिनष्टि- "नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन । यमेवैष वृणुते तेन लभ्यस्तस्यैष आत्मा विवृणुते तनूं स्वाम्" इति । अनेन केवल श्रवणमनननिदिध्यासनानामात्मप्राप्त्यनुपायत्वमुक्तवा यमेवैष आत्मा वृणुते तेनैव लभ्य" इत्युक्तम् । प्रियतम एव हि वरणीयो भवति यस्यायं निरतिशयप्रियः स एवास्य प्रियतमो भवति; यथायं प्रियतम आत्मानं प्राप्नोति तथा स्वयमेव भगवान् प्रयतत इति भगवतैवोक्तम् "तेषां सततयुक्तनां भजतां प्रीतिपूर्वकम् । ददामि बुद्धियोगं तं येन मामुपयान्ति ते" इति "प्रियो हि ज्ञानिनोऽर्त्यमर्थमहं स च मम प्रियः" इति च । अतः साक्षात्काररूपा स्मृतिः स्मर्यमाणात्यर्थप्रियत्वेन स्वयमप्यत्यर्थप्रिया यस्य स एव परणात्मना वरणीयो भवतीति तेनैव लभ्यते पर आत्मेत्युक्तं भवति एवंरूपा ध्रुवानुस्मृतिरेव भक्तिशब्दे-नाभिधीयते,-उपासनपर्यायत्वाद्भक्तिशब्दस्य । अतएव श्रुतिस्मृतिभिरेवमभिधीयते "तमेव विदित्वातिमृत्यु-मेति" तमेवं विद्वानमृत इह भवति । नान्यः पन्था अयनाय विद्यते" "नाहं वेदैर्न तपसा न दानेन च चेज्यया ।

शक्य एवं विधो द्रष्टुं दृष्टवानसि मां यथा । भक्तया त्वनन्यया शक्य अहमेवंविधोर्जुन । ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप । "पुरुषः स परः पार्थ भक्तया लभ्यस्त्वनन्यया" इति । एवंरूपाया ध्रुवानुस्मृतेः साधनानि यज्ञादीनि

कर्माणीति-"यज्ञादिश्रुतेरश्वव"दित्यभिधास्यते । यद्यपि विविदिषन्तीति यज्ञादयो विविदिषोत्पत्तौ विनियुज्यन्ते तथापि तस्यैव वेदनस्य ध्यानरूपस्याहरहरनुष्ठीयमानस्याभ्यासाधेयातिशयस्याप्रयाणादनुवर्त्तमानस्य ब्रह्मप्रा-प्तिसाधनत्वात्तदुत्पत्तये सर्वाण्याश्रमकर्माणि यावज्जीवमनुष्ठेयानि । वक्ष्यति च "आप्रयाणात्तत्रापि हि दृष्टम्" अग्निहोत्रादि तु तत्कार्यायैव तद्दर्शनात्" "सहकारित्वेन च" इत्यादिषु वाक्यकारश्च ध्रुवानुस्मृतेर्विवेकादिभ्य एव निष्पत्तिमाह । "तल्लब्धिर्विवेकविमोकाभ्यासक्रियाकल्याणनवसादानुद्धर्षेभ्यः संभवान्निर्वचनाच्च" इति । विवे-कादीनां स्वरूपं चाह "जात्याश्रयनिमित्तादुष्टादन्नात्कायशुद्धिर्विवेक" इति । अत्र निर्वचनम्-"आहारशुद्धौ सत्त्वशुद्धिः सत्त्वशुद्धौ ध्रुवास्मृति"रिति । "विमोकः कामानभिष्वङ्गः" इति । "शान्त उपासीते"ति निर्वचनम् । "आरम्भणसंशीलनं पुनः पुनरभ्यासः" इति । निर्वचनञ्च स्मार्त्तमुदाहृतं भाष्यकारेण, "सदा तद्भावभावितः" इति "पञ्चमहायज्ञाद्यनुष्ठानं शक्तितः क्रिया" इति । निर्वचनं "क्रियावानेष ब्रह्मविदां वरिष्ठः" "तमेतं वेदानुवचनेन ब्राह्मणा विविदिषन्ति यज्ञेन दानेन तपसाऽनाशकेने"ति च । "सत्यार्जवदयादानाहिंसानभिध्याः कल्याणानि" इति । निर्वचनम् "सत्येन लभ्यः" "तेषामेवैष विरजो ब्रह्मलोकः" इत्यादि । "देशकालवैगुण्याच्छोकवस्त्वाद्य-नुस्मृतेश्च तज्जं दैन्यमभास्वरत्वं मनसोऽवसादः" इति । तद्विपर्ययोऽनवसादः । निर्वचनम् "नायमात्मा बलहीनेन लभ्यः" इति । "तद्विपर्ययजा तुष्टिरुद्धर्षः" इति । तद्विपर्ययोऽनुद्धर्षः, अतिसन्तोषश्च विरोधीत्यर्थः । निर्वचनमपि "शान्तो दान्त" इति । एवं नियमयुक्तस्याश्रमविहितकर्मानुष्ठानेनैव विद्यानिष्पत्तिरित्युक्तं भवति । तथाच श्रुत्यन्तरम् "विद्#ा#ं चाविद्यां च यस्तद्वेदोभयं सह । अविद्यया मृत्युं तीर्त्वा विद्ययाऽमृतमश्नुते" इति । अत्रावि-द्याशब्दाभिहितं वर्णाश्रम विहितं कर्म । अविद्यया-कर्मणा मृत्युं-ज्ञानोप्पत्तिविरोधि प्राचीनं कर्म । तीर्त्वा-अपोह्य । विद्यया-ज्ञानेन । अमृतं ब्रह्म । अश्नुते-प्राप्नोतीत्यर्थः । मृत्युतरणोपायतया प्रतीता अविद्या विद्येत-राद्विहितं कर्मैव, यथोक्तम्-"इयाज सोऽपि सुवहून् यज्ञान् ज्ञानव्यपाश्रयः । ब्रह्मविद्यामधिष्ठाय तर्त्तुं मृत्युम-विद्यया" इति । ज्ञानविरोधि च कर्म पुण्यपापरूपम् । ब्रह्मज्ञानोत्पत्तिविरोधित्वेनानिष्टफलतयोभयोरपि पाप-शब्दाभिदेयत्वम् । अस्य च ज्ञानविरोधित्वं ज्ञानोत्पत्तिहेतुभूतशुद्धसत्त्वविरोधिरजस्तमोविवृद्धिद्वारेण । पापस्य च ज्ञानोदयविरोधित्वम्- "एष एवासाधु कर्म कारयति । तं यमधो निनीषति" इति श्रुत्याऽवगम्यते । रजस्तम-सोर्यथार्थज्ञानावरणत्वं सत्त्वस्य च यथार्थज्ञानहेतुत्वं भगवतैव प्रतिपादितं "सत्त्वात्सञ्जायते ज्ञानम्" इत्यादिना । अतश्च ज्ञानोत्पत्तये पापं कर्म निरसनीयम् । तन्निरसनञ्च अनभिसंहितफलेनानुष्ठितेन धर्मेण । तथा च श्रुतिः "धर्मेण पापमपनुवदति" इति । तदेवं ब्रह्मब्राप्तिसाधनं ज्ञानं सर्वाश्रमकर्मापेक्षम्; अतोऽपेक्षितकर्मस्वरूपज्ञानं केवलकर्मणामल्पास्थिरफलत्वज्ञानञ्च कर्ममीमांसावसेयमिति; सैवापेक्षिता ब्रह्मजिज्ञासायाः पूर्ववृत्ता वक्तव्या । अपि च नित्यानित्यवस्तुनिवेकादयश्च मीमांसाश्रवणमन्तरेण न सम्पत्स्यन्ते, फलकरणेतिकर्तव्यताधिकारि-विशेषनिश्चयादृते कर्मस्वरूपतत्फलतत्स्थिरत्वास्थिरत्वात्मनित्यत्वादीनां दुरवबोधत्वात् । एषां साधनत्वं च विनियोगावसेयम् । विनियोगश्च श्रुतिलिङ्गादिभ्यः । स च तार्तीयः । उद्गीथाद्युपासनानि कर्मसमृद्धयर्थान्यपि ब्रह्मदृष्टिरूपाणि, ब्रह्मज्ञानापेक्षाणीति इहैव चिन्तनीयानि । तान्यपि कर्माण्यनभिसंहितफलानि ब्रह्मविद्यो-त्पादकानीति तत्साद्गुण्यापादनान्येतानि सुतरामिहैव सङ्गतानि । तेषां च कर्मस्वरूपाधिगमापेक्षा सर्वसम्मता ।

महापूर्वपक्षः । यदप्याहुः-अशेषविशेषप्रत्यनीकचिन्मात्रं ब्रह्मैव परमार्थः, तदतिरेकिनानाविधज्ञातृ-

ज्ञेयतत्कृतज्ञानभेदादि सर्वं तस्मिन्नेव परिकल्पितं मिथ्याभूतं "सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम्" अथ परा यया तदक्षरमधिगम्यते-यत्तदद्रेश्यमग्राह्यमगोत्रमवर्णमचक्षुः श्रोत्रं तदपाणिपादं नित्यं विभुं सर्वगतं सुसूक्ष्मं तदव्ययं यद्भूतयोनिं परिपश्यन्ति धीराः" "सत्यं ज्ञानमनन्तं ब्रह्म" "निष्कलं निष्क्रियं शान्तं निरवद्यं निरञ्जनम्" यस्याऽमतं तस्य मतं मतं यस्य न वेद सः । अविज्ञातं विजानतां विज्ञातमविजानताम्" न दृष्टेर्द्रष्टारं पश्येः-न मतेर्मन्तारं मन्वीथाः" "आनन्दो ब्रह्म" "इदं सर्वं यदयमात्मा" नेह नानास्ति किञ्चन । मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति" यत्र हि द्वैतमिव भवति तदितर इतरं पश्यति यत्र त्वस्य सर्वमात्मैवाभूत् तत्केन कं पश्येत्तत्केन कं विजानीयात्" "वाचारम्भणं विकारो नादेयं मृत्तिकेत्येव सत्यम्" "यदा ह्येवैष एतस्मिन्नुदर-मन्तरं कुरुते अथ तस्य भयं भवति" "न स्थानतोपि परस्योभयलिङ्गं सर्वत्र हि" "मायामात्रं तु कार्त्स्न्#ेनान-भिव्यक्तस्वरूपत्वात्" प्रत्यस्तमितभेदं यत् सत्तामात्रमगोचरम् । वचसामात्मसंवेद्यं तज्ज्ञानं ब्रह्मसंज्ञितम् । ज्ञानस्वरूपमत्यन्तनिर्मलं परमार्थतः । तमेवार्थस्वरूपेण भ्रान्तिदर्शनतः स्थितम् । "परमार्थस्त्वमेवैको नान्योस्ति जगतः पते" यदेतद्दृश्यते मूर्तमेतज्ज्ञानात्मनस्तव । भ्रान्तिज्ञानेन पश्यन्ति जगद्रूपमयोगिनः । ज्ञानस्वरूपमखिलं जगदेतदबुद्धयः । अर्थस्वरूपं पश्यन्तो भ्राम्यन्तो मोहसंप्लवे । ये तु ज्ञानविदः शुद्धचेतस-स्तेऽखिलं जगत् । ज्ञानात्मकं

प्रपश्यन्ति त्वद्रूपं परमेश्वर । तस्यात्मपरदेहेषु सतोऽप्येकमयं हि यत् । विज्ञानं परमार्थो हि द्वैतिनोऽतथ्यदर्शिनः । यद्यन्योस्ति परः कोपि मत्तः पार्थिवसत्तम । तदैषोहमयं चान्यो वक्तुमेव मपीष्यते । "वेणुरन्ध्रविभेदेन भेदः षड्जादिसंज्ञितः । अभेदव्यापिनो वायोस्तथासौ परमात्मनः । सोऽहं स च त्वं स च सर्वमेतदात्मस्वरूपं त्यज भेदमोहम् । इतीरितस्तेन स राजवर्यस्तत्याज भेदं परमार्थदृष्टिः । विभेदजनके-ऽज्ञाने नाशमात्यन्तिकं गते । आत्मनो ब्रह्मणोभेदमसन्तं कः करिष्यति । "अहमात्मा गुडाकेशसर्वभूताश-यस्थितः" "क्षेत्रयं चापि मां विद्धि सर्वक्षेत्रेषु भारत" "न तदस्ति विना यत्स्यान्मया भूतं चराचरम्" इत्यादि-भिर्वस्तुस्वरूपोपदेशपरैः शास्त्रैः-निर्विशेषचिन्मात्रं ब्रह्मैव सत्यमन्यत्सर्वं मिथ्या-इत्यभिधानात् । मिथ्यात्वं नाम-प्रतीयमानत्वपूर्वकयथावस्थितवस्तुज्ञाननिवत्त्यर्त्वम्, यथा-रज्ज्वाद्यधिष्ठान सर्पादेः । दोषवशाद्धि तत्र तत्कल्पनम् । एवं चिन्मात्रवपुषि परे ब्रह्माणि दोषपरिकल्पितमिदं देवतिर्यङ्मनुष्यस्तावरादिभेदं सर्वं जगद्यथा-वस्थितब्रह्मस्वरूपाववोधबाध्यं मिथ्यारूपम् । दोषश्च स्वरूपतिरोधानविविधविचित्रविक्षेपकरी सदसदनिर्व-चनीया अनाद्यविद्या । "अनृतेन हि प्रत्यूढाः" "तेषां सत्यानां सतामनृतमपिघानम्" "नासदासीन्नो सदासी-त्तदानीं तम आसीत्तमसा गूढमग्रे प्रकेतम्" "मायां तु प्रकृतिं विद्यान्मायिनं तु महेश्वरम्" "इन्द्रो मायाभिः पुरुरूप ईयते" "मम माया दुरत्यया" "अनादिमायया सुप्तो यदा जीवः प्रबुद्धयते" इत्यादिभिर्निविर्शेषचिन्मात्रं ब्रह्मैवा-नाद्यविद्यया सदसदनिर्वाच्यया तिरोहितस्वरूपं स्वगतनानात्वं पश्यतीत्यवगम्यते । यथोक्तम्-"ज्ञानस्वरूपो भगवान् यतोऽसावशेषमूर्तिर्न तु वस्तुभूतः । ततो हि शैलाब्धिधरादिभेदान् जानीहि विज्ञानविजृम्भितानि । यदा तु शुद्धं निजरूपि सर्वकर्मक्षये ज्ञानमपास्तदोषम् । तदा हि सङ्कल्पतरोः फलानि भवन्ति नो वस्तुषु वस्तुभेदाः । "तस्मान्न विज्ञानमृतेऽस्ति किञ्चित् कदाचिद्द्विज वस्तुजातम् । विज्ञानमेकं निजकर्मभेदविभिन्न-चित्तैर्बहुधाऽभ्युपेतम् । ज्ञानं विशुद्धं विमलं विशोकमशेषलोभादिनिरस्तसङ्गम् । एकं सदैकं परमः परेशः स वासुदेवो न यतोऽन्यदस्ति । सद्भाव एवं भवतो मयोक्तो ज्ञानं यथा सत्यमसत्यमन्यत् । एतत्तु यत् संव्यव-हारभूतं तत्रापि चोक्तं भुवनाश्रितं ते" इति । अस्याश्चाविद्याया निर्विशेषचिन्मात्रब्रह्मात्मैकत्वविज्ञानेन निवृतिं्त वदन्ति "न पुनर्मृत्यवे तदेकं पश्यति न पश्यो मृत्युं पश्यति" यदा ह्येवैष एतस्मिन्नदृश्येऽनात्म्येऽनिरुक्तेऽनि-

लयनेऽभयं प्रतिष्ठां विन्दते अथ सोऽभयङ्गतो भवति" "भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः । क्षीयन्ते चास्य कर्माणि तस्मिन् दृष्टे परावरे" । "ब्रह्म वेद ब्रह्मैव मवति" तमेवं विदित्वातिमृत्युमेति नान्यः पन्थाः" इत्याद्यायाः श्रुतयः । अत्र मृत्युशब्देनाविद्याऽभिधीयते । यथा सनत्सुजातवचनम् -"प्रमादं वै मृत्युमहं ब्रवीमि सदाऽप्र-मादममृतत्वं ब्रवीमि" इति । "सत्यं ज्ञानमनन्तं ब्रह्म" "विमानमानन्दं ब्रह्म" इत्यादिशोधकवाक्यावसेयनि-र्विशेषस्वरूपब्रह्मात्मैकत्वविज्ञानञ्च "अथ योऽन्यां देवतामुपास्ते ऽन्यो ऽसावन्यो ऽहमस्तीति न स वेद" "अकृत्स्नो ह्येष आत्मेत्येवोपासीत" तत्त्वमसि-"त्वं वा अहमस्मि भगवो देवते अहं वै त्वमसि भगवो देवते तद्योऽहं सोऽसौ योऽसौ सोऽहमस्मि" इत्यादिवाक्यसिद्धम् । वक्ष्यति चैतदेव-"आत्मेति तूपगच्छन्ति ग्राहयन्ति च" इति । तथा च वाक्यकारः "आत्मेत्येव तु गृह्णीयात् सर्वस्य तन्निष्पत्तेः" इति । अनेन च ब्रह्मात्मैकत्ववि-ज्ञानेन मिथ्यारूपस्य सकारणस्य बन्धस्य निवृत्तिर्युक्ता । ननु च सकलभेदविवृत्तिः प्रत्यक्षविरुद्धा कथमिव शास्त्रजन्यविज्ञानेन क्रियते? कथं वा "रज्जुरेषा न सर्प" इति ज्ञानेन प्रत्यक्षविरुद्धा सर्पनिवृत्तिः क्रियते ? तत्र द्वयोः प्रत्यक्षयोर्विरोधः, इह तु प्रत्यक्षमूलस्य शास्त्रस्य प्रत्यक्षस्य चेति चेत्; तुल्ययोर्विरोधे वा कथं बाध्यबाधकभावः ? पूर्वोत्तरयोर्दुष्टकारणजन्यत्वतदभावाभ्यामिति चेत्; शास्त्रप्रत्यक्षयोरपि समानमेतत् । एतदुक्तं भवति-बाध्य-बाधकभावे तुल्यत्वसापेक्षत्वनिरपेक्षत्वादि न कारणम्, ज्वालाभेदानुमानेन प्रत्यक्षोपमर्द्दायोगात् । तत्र हि ज्वालैक्यं प्रत्यक्षेणावगम्यते । एवञ्च-सति द्वयोः प्रमाणयोर्विरोधे यत्सम्भाव्यमानान्यथासिद्धि, तद्वाध्यम्; अनन्यतासिद्धमनवकाशमितरद्बाधकमिति सर्वत्र बाध्यबाधकभावनिर्णय इति । तस्मादनादिनिधनाविच्छि-न्नसंप्रदायासम्भाव्यमानदोषगन्धानवकाशशास्त्रजन्यनिर्विशेषनित्यशुद्धमुक्तबुद्धस्वप्रकाशचिन्मात्रब्रह्मात्म-भावावबोधेन सम्भाव्यमानदोषसावकाशप्रत्यक्षादिसिद्धविविध विकल्परूपबन्धनिवृत्तिर्युक्तैव । सम्भाव्यते च विविधविकल्पभेदप्रपञ्चग्राहिप्रत्यक्षस्यानादिभेदवासनादिरूपाविद्याख्यो दोषः । ननु अनादिनिधनाविच्छिन्न-सम्प्रदायतया निर्दोषस्यापि शास्त्रस्य "ज्योतिष्टोमेन स्वर्गकामो यजेत" इत्येवमादेर्भेदावलम्बिनो बाध्यत्वं प्रसज्येत । सत्यम्;-पूर्वापरापच्छेदे पूर्वशास्त्रवन्मोक्षशास्त्रस्य निरवकाशत्वात्तेन बाध्यत एव । वेदान्तवाक्येष्वपि सगुणब्रह्मोपासनपराणां शास्त्राणामयमेव न्यायः, निर्गुणत्वात्परस्य ब्रह्मणः । ननु च "यः सर्वज्ञः सर्ववित्" "परास्य शक्तिर्विविधैव श्रूयते स्वाभाविकी ज्ञानबलक्रिया च" "सत्यकामः सत्यसङ्कल्पः" इत्यादिब्रह्मस्वरूप-प्रतिपादनपराणां शास्त्राणां कथं बाध्यत्वम् ? निगुर्णवाक्यसामर्थ्यादिति

ब्रूमः । एतदुक्तं भवति "अस्थूल-मनण्वह्वस्वमदीर्घम्" सत्यं ज्ञानमनन्तं ब्रह्म "निर्गुणं निरञ्जनम्" इत्यादिवाक्यानि निरस्तसमस्तविशेषकूट-स्थनित्यचैतन्यं ब्रह्मेति प्रतिपादयन्ति; इतराणि च सगुणम् । उभयविधवाक्यानां विरोधे तेनैवापच्छेदन्यायेन निर्गुणवाक्यानां गुणापेक्षत्वेन परत्वाद्बलीयस्त्वमिति न किञ्चिदपहीनम् । ननु च "सत्यं ज्ञानमनन्तं ब्रह्मे" त्यत्र सत्यमानादयो गुणाः प्रतीयन्ते । नेत्युच्यते, सामानाधिकरण्येनैकार्थत्वप्रतीतेः । अनेकगुणविशिष्टाभिधाने-ऽप्येकार्थत्वमविरुद्धम्-इति चेत्; अनभिधानज्ञो देवानां प्रियः । एकाथर्त्वं नाम-सर्वपदानामर्थैक्यम्; विशि-ष्टपदार्थाभिधाने विशेषणभेदेन पदानामर्थभेदोऽवर्ज्जनीयः; ततश्चैकार्थत्वं न सिद्धयति । एवं तर्हि सर्वपदानां पर्यायता स्यात्, अविशिष्टार्थाभिधायित्वात् । एकार्थमभिधायित्वेऽपि अपर्यायत्वमवहितमनाः #ृणु; एक-

त्वतात्पर्यनिश्चयादेकस्यैवार्थस्य तत्तत्पदार्थविरोधिप्रत्यनीकत्वपरत्वेन सर्वपदानामर्थवत्त्वमेकार्थत्वमपर्यायता च । एतदुक्तं भवति-लक्षणतः प्रतिपत्तव्यं ब्रह्म सकलेतरपदार्थविरोधिरूपम् । तद्विरोधिरूपं सर्वमनेन पदत्रयेण फलतो व्युदस्यते । तत्र सत्यपदं विकारास्पदत्वेनामेकस्यैव वस्तुनः सकलेतरविरोध्याकारतामवगमयदर्थवत्तर-

1.1.1

तस्मादेकमेव ब्रह्म स्वयंज्योतिर्निर्धूतनिखिलविशेषमित्युक्तं भवति । एवं वाक्यार्थप्रतिपादने सत्येव "सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम्" इत्यादिभिरैकार्थ्यम् । "यतो वा इमानि भूतानि जायन्ते" "सदेव सोम्ये-दमग्र आसीत्" "आत्मा वा इदमेक एवाग्र आसीत्" इत्यादिभिर्ज्जगत्कारणतयोपलक्षितस्य ब्रह्मणः स्वरूप-मिदमुच्यते - सत्यं ज्ञानमनन्तं ब्रह्मेति#े ।। तत्र सर्वशाखाप्रत्ययन्यायेन कारणवाक्येषु सर्वेषु सजातीयविजा-तीयव्यावृत्तमद्वितीयं ब्रह्मावगतम्, जगत्कारणतयोपलक्षितस्य ब्रह्मणोऽद्वितीयस्य प्रतिपिपादयिषितं स्वरूपं तदविरोधेन वक्तव्यम् । अद्वितीयत्वश्रुतिर्गुणतोऽपि सद्वितीयतां न सहते । अन्यथा "निरञ्जनम् "निर्गुण"मि-त्यादिभिश्च विरोधः, अतश्चैतल्लक्षणवाक्यमखण्डैकरसमेव प्रतिपादयति ।।

ननु च-सत्यज्ञानादिपदानां स्वार्थप्रहाणेन स्वार्थविरोधिव्यावृत्तवस्तुस्वरूपोपस्थापनपरत्वे लक्षणा स्यात् । नैष दोषः, अभिधानवृत्तेरपि तात्पर्यवृत्तेबलीयस्त्वात् । सामानाधिकरण्यस्य ह्यैक्य एव तात्पयर्मिति सर्वसम्मतम् ।। ननु च सर्वपदानां लक्षणा न दृष्टचरी ।। ततः किम्? वाक्यतात्पर्याविरोधे सत्येकस्यापि न दृष्टा । समभिव्याहृतपदसमुदायस्यैतत्तात्पर्यमिति निश्चिते सति, द्वयोस्त्रयाणां सर्वेषां वा तदविरोधाय एक- स्येव लक्षणा न दोषाय । तथा च शास्त्रस्थैरभ्यपगम्यते । कायर्वाक्यार्थवादिभिर्लौकिकवाक्येषु सर्वेषां पदानां लक्षणा समाश्रीयते । अपूर्वकार्य एव लिङ्गदेर्मुख्यवृत्तत्वात् लिङादिभिः क्रियाकार्यं लक्षणया प्रतिपाद्यते । कार्यान्वितस्वार्थाभिधायिनाञ्चेतरेषां पदानामपूर्वकार्यान्वित एव मुख्यार्थ इति क्रियाकायाÐन्दतप्रतिपादनं लाक्षणिकमेव ।।

अतो वाक्यतात्पर्याविरोधाय सर्वपदानां लक्षणापि न दोषः ।

अत इदमेवार्थजातं प्रतिपादयन्तो वेदान्ताः प्रमाणम् ।।

प्रत्यक्षादिविरोधे च शास्त्रस्य बलीयस्त्वमुक्तम् । सति च विरोधे बलीयस्त्वं वक्तव्यम्; विरोध एव न दृश्यते; निर्विशेषसन्मात्रब्रह्मग्राहित्वात्प्रत्यक्षस्य । ननु च घटोऽस्ति पटोऽस्तीति नानाकारवस्तुविषयं प्रत्यक्षं कथमिव सन्मात्रग्राहीत्युच्यते । विलक्षणग्रहणाभावे सति सर्वेषां ज्ञानानामेकविषयत्वेन धारावाहि-कविज्ञानवदेकव्यवहारहेतुतैव स्यात् । सत्यम्; तथैवात्र विविच्यते ।।

कथम्? ।। घटोऽस्तीत्यत्रास्तित्वं तद्भेदश्च व्यवह्रियते । न च द्वयोरपि व्यवहारयोः प्रत्यक्षमूलत्वं सम्भवति, तयोर्भिन्नकालज्ञानफलत्वात्; प्रत्यक्षज्ञानस्य चैकक्षणवर्त्तित्वात् । तत्र स्वरूपं वा भेदो वा प्रत्य- क्षस्य विषय इति विवेचनीयम् । भेदग्रहणस्य स्वरूपग्रहणतत्प्रतियोगिस्मरणसव्यपेक्षत्वादेव स्वरूपविषय-त्वमवश्याश्रयणीयमिति न भेद: प्रत्यक्षेण गृह्यते । अतो भ्रान्तिमूल एव भेदव्यवहारः ।।

किञ्च-भेदो नाम कश्चित् पदार्थो न्यायविद्भिर्निरूपयितुं न शक्यते । भेदस्तावन्न वस्तुस्वरूपम्, वस्तुस्वरूपे गृहीते स्वरूपव्यवहारवत् सर्वस्माद्भेदव्यवहारप्रसक्तेः । न च वाच्यम्-स्वरूपे गृहीतेऽपि भिन्न इति व्यवहारस्य, प्रतियोगिस्मरणसव्यपेक्षत्वात्, तत्स्मरणाभावेन तदानीमेव न भेदव्यवहारः- इति । स्व- रूपमात्रभेदवादिनो हि प्रतियोग्यपेक्षा च नोत्प्रेक्षितुं क्षमा; स्वरूपभेदयोः स्वपरूत्वाविशेषात् । यथा स्वरूप-व्यवहारो न प्रतियोग्यपेक्षः, भेदव्यवहारोऽपि तथैव स्यात् । हस्तः करः इतिवत्, घटः, भिन्न इति पर्यायत्वञ्च स्यात् । नापि धर्मः । धर्मत्वे सति तस्य स्वरूपाद्भेदोऽवश्याश्रयणीयः । अन्यथा स्वरूपमेव स्यात् । भेदे च, तस्यापि भेदस्तद्धर्मः, तस्यापीत्यनवस्था ।

किञ्च-जात्यादिविशिष्टवस्तुग्रहणे सति भेदग्रहणम्, भेदग्रहणे सति जात्यादि-विशिष्टवस्तुग्रहणमिति अन्योन्याश्रयणम् ।

अतो भेदस्य दुनिर्रूपत्वात् सन्मात्रस्यैवन्प्रकाशकं प्रत्यक्षम् ।।

किञ्च-घटोऽस्ति पटोस्ति, घटोऽनुभूयते पटोऽनुभूयत इति सर्वे पदार्थाः सत्तानुभूतिघटिता एव दृश्य-न्ते । अत्र सर्वासु प्रतिपत्तिषु सन्मात्रमनुवर्त्तमानं दृश्यत इति तदेव परमार्थः । विशेषास्तु व्यावर्त्तमानतया अपरमार्थाः, रज्जुसर्पादिवत् । यथारज्जुरधिष्ठानतया अनुवर्तमाना परमार्थसती; व्यावर्त्तमानास्सर्पभूदल-नाम्बुधारादयोऽपर-मार्थाः । ननु च रज्जुसर्पादौ रज्जुरियं न सर्प इत्यादिरज्वाद्यधिष्ठानयाथार्थ्यज्ञानेन बाधि-तत्वात् सर्प्पादेरपारमार्थ्यम्, न व्यावर्तमानत्वात् । रज्जवादेरपि पारमार्थ्यं नानुवर्तमानतया, किन्त्वबाधि-तत्वात् । अत्र तु घटादीनामबाधितानां कथमपारमार्थ्यम्?

उच्यते । घटादौ दृष्टा व्यावृत्तिः । सा किं रूपेति विवेचनीयम् । किं घटोऽस्तीत्यत्र पटाद्यभावः? सिद्धं तर्हि घटोस्तीत्यनेन पटादीनां बाधितत्वम् । अतो बाधफलभूता विषयनिवृत्तिर्व्यावृत्तिः । सा व्या-वर्त्तमानानामपारमार्थ्यं साधयति । रज्जुवत् सन्मात्रमबाधितमनुवर्तते । तस्मात् सन्मात्रातिरेकि सर्वमपर- मार्थः । प्रयोगश्च भवति-सत् परमार्थः, अनुवर्त्तमानत्वात्, रज्जुसर्प्पादौ रज्वादिवत्, घटादयोऽपरमार्थाः व्यावर्त्तमानत्वात्, रज्वाद्यधिष्ठानसर्प्पादिवदिति । एवंसत्यनुवर्त्तमानाऽनुभूतिरेव परमार्थः, सैव सती ।। ननु च-सन्मात्रमनुभूतेर्विषयतया ततो भिन्नम् ।। नैवम् । भेदो हि प्रत्यक्षाविषयत्वात् दुनिरूपत्वाच्च पुरस्ता- देव निरस्तः । अत एव सतोऽनुभूतिविषयभावोऽपि न प्रमाणपदवीमनुसरति; तस्मात् सत् अनुभूतिरेव ।। सा च स्वतः सिद्धा; अनुभूतित्वात् । अन्यतः सिद्धौ घटादिवदननुभूतित्वप्रसङ्गः । किञ्च अनुभवापेक्षा चानु-भूतेर्न शक्या कल्पयितुम्, सत्तयैव प्रकाशमानत्वात् । न ह्यनुभूतिर्वर्त्तमाना घटादिवदप्रकाशा दृश्यते, येन परायत्त प्रकाशाऽभ्युपगम्यते ।।

अथैवं मनुषे-उत्पन्नायामप्यनु भूतौ विषयमात्रमवभासते, घटोऽनुभूयत इति, न हि कश्चित् घटो-ऽयमिति जानन् तदानीमेवाविषयभूतामनिदम्भावामनुभूतिमप्यनुभवति । तस्माद्घटादिप्रकाशनिष्पत्तौ चक्षुरादिकरणसंनिकर्षवत् अनुभूतेः सद्भाव एव हेतुः तदनन्तरमर्थगतकादाचित्कप्रकाशातिशयलिङ्गेनानु-भूतिरनुमीयते । एवं तर्ह्यनुभूतेरजडाया अर्थवत् जडत्वमापद्यत इति चेत्-किमिदमजडत्वं नाम? न तावत् स्वसत्तायाः प्रकाशाव्यभिचारः, सुखादिष्वपि तत्सम्भवात् । न हि कदाचिदपि सुखादयः सन्तो नोपलभ्य- न्ते । अतोऽनुभूतिः स्वयमेव नानुभूयते, अर्थान्तरं स्पृशतोऽङ्गुल्यग्रस्य स्वात्मस्पर्शवदशक्यत्वादिति ।। तदिदमनाकलितानुभवविभवस्य स्वमतिविजृम्भितम्, अनुभूतिव्यतिरेकिणो विषयधर्मस्य प्रकाशस्य रूपादिवत् अनुपलब्धेः; उभयाभ्युपेतानुभूत्यैवाशेषव्यवहारोपपत्तौ प्रकाशाख्यधर्मकल्पनानुपपत्तेश्च । अतो नानुभूतिरनुमीयते । नापि ज्ञानान्तरसिद्धा ।

अपि तु सर्वं साधयन्ती अनुभूतिः स्वयमेव सिद्धयति ।

प्रयोगश्च-अनुभूतिरनन्याधीनस्वधर्मव्यवहारा, स्वसम्बन्धादर्थान्तरे तद्धर्मव्यवहारहेतुत्वात् । यः स्वसंबन्धादर्थान्तरे यद्धर्मव्यवहारहेतुः स तयोः स्वस्मिन्ननन्याधीनो दृष्टः, यथा रूपादिश्चाक्षुषत्वादौ । रूपा-दिर्हि पृथिव्यादौ स्वसम्बन्धात् चाक्षुषत्वादि जनयन्, स्वस्मिन् न रूपादिसम्बन्धाधीनश्चाक्षुषत्वादौ; अतो-ऽनुभूतिरात्मनः प्रकाशमानत्वे प्रकाशत इति व्यवहारे च स्वयभेव हेतुः ।

सेयं स्वयंप्रकाशानुभूतिर्न्नित्या च, प्रागभावाद्यभावात् । तदभावश्च स्वतस्सिद्धत्वादेव । नह्यनुभूतेः स्वतस्सिद्धायाः प्रागभावः स्वतोऽन्यतो वाऽवगन्तुं शक्यते । अनुभूतिः स्वाभावमवगमयन्ती, सती तावन्ना-

वगमयति । तस्याः सत्त्वे विरोधादेव तदभावो नास्तीति कथं सा स्वाभावमवगमयति? एवमसत्यपि नाव-गमयति; अनुभूतिः स्वयमसती स्वाभावे कथं प्रमाणं भवेत्? नाप्यन्यतोऽवगन्तुं शक्यते; अनुभूतेरनन्यगो-चरत्वात् । अस्याः प्रागभावं साधयत् प्रमाणम् "अनुभूति इयमि (अनुभूतिरियमि)ति विषयीकृत्य तदभावं साधयेत् । स्वतस्सिद्धत्वेन इयमिति विषयीकारानर्हत्वात्, न तत्प्रागभावो अन्यतः शक्यावगमः । अतोऽस्याः प्रागभावाभावादुत्पत्तिर्न्न शक्यते वक्तुम् इत्युत्पत्तिप्रतिबद्धाश्चान्येऽपि भावविकारास्तस्यान सन्ति ।।

अनुत्पन्नेयमनुभूतिरात्मनि नानात्वमपि न सहते; व्यापकविरुद्धोपलब्धेः । न ह्यनुत्पन्नं नानाभूतं दृष्टम् । भेदादीनामनुभाव्यत्वेन च रूपादेरिवानुभूतिधर्मत्वं न सम्भवति । अतोऽनुभूतेरनुभवस्वरूपत्वादेवा-न्योपि कश्चिदनुभाव्यो नास्या धर्मः ।

यतो निर्धूतनिखिलभेदा संवित् । अत एव नास्याः स्वरुपातिरिक्त आश्रयो ज्ञाता नाम कश्चिदस्तीति स्वप्रकाशरूपा सैवात्मा । अजडत्वाच्च । अनात्मत्वव्याप्तं जडत्वं संविदि व्यावर्त्तमानम् अनात्मत्वमपि हि संविदो व्यावर्त्तयति ।।

ननु च-अहं जानामीति ज्ञातृता प्रतीतिसिद्धा ।। नैवम्; सा भ्रान्तिसिद्धा, रजततेव शुक्तिशकलस्य, अनुभूतेः स्वात्मनि कर्तृत्वायोगात् । अतो मनुष्योऽहमित्यत्यन्तबहिर्भूतमनुष्यत्वादिविशिष्टपिण्डात्माभि मानवज्ज्ञातृत्वमप्यध्यस्तम् । ज्ञातृत्वं हि ज्ञानक्रियाकर्तृत्वम् । तच्च विक्रियात्मकं जडं विकारिद्रव्याहङ्कारग्र-न्थिस्थमविक्रिये साक्षिणि चिन्मात्रात्मनि कथमिव सम्भवति? दृश्टधीनधिद्धित्वादेव रूपादेरिव कर्तृत्वो-देर्नात्मधर्मत्वम् । सुषुप्तिमूर्च्छादावहंप्रत्ययापायेऽप्यात्मानुभव दर्शनेन नात्मनोऽहंप्रत्ययगोचरत्वम् । कर्तृत्वे अहं प्रत्ययगोचरत्वे च आत्मनोऽभ्युपगम्यमाने देहस्येव जडत्वपराक्तवानात्मत्वादिप्रसङ्गो दुष्परिहरः । अहंप्रत्ययगोचरात् कर्तृतया प्रसिद्धात् देहात् तत्क्रियाफलस्वर्गादेर्भोक्तुरात्मनोऽन्यत्वं प्रामाणिकानां प्रसि-द्धमेव; तथाऽहमर्थात् ज्ञातुरपि विलक्षणः साक्षी प्रत्यगात्मेति प्रतिपत्तव्यम् ।

एवमविक्रियानुभवस्वरूपस्यैवाभिव्यञ्जको जडोऽप्यहङ्कारः स्वाश्रयता तमभिव्यनक्ति । आत्मस्थ- तया अभिव्यङ्गयाभिव्यञ्जनमभिव्यञ्जकानां स्वभावः । दर्पण-जल-खण्डादिर्हि मुखचन्द्रबिम्बगोत्वादिकमा-त्मस्थतयाऽभिव्यनक्ति । तत्कृतोऽयं जानाम्यहमिति भ्रमः । स्वप्रकाशाया अनुभूतेः कथमिव तदभिव्यङ्गय-जडरूपाहङ्कारेणाभिव्यङ्गयत्वमिति मा वोचः; रविकरपिकराभिव्यङ्गयकरतलस्य तदभिव्यञ्जकत्वदर्शनात् । जालकरन्ध्रनिष्क्रान्तद्युमणिकिरणानां तदभिव्यङ्गयेनापि करतलेन स्फुटतरप्रकाशो हि दृष्टचरः ।

यतः, अहं जानामीति ज्ञाताऽयमहमर्थः चिन्मात्रात्मनो न पारमार्थिको धर्मः, अत एव सुषुप्तिमुक्त्यो-र्नान्वेति । तत्र ह्यहमर्थोल्लेखविगमेन स्वाभाविकानुभवमात्ररूपेणात्माऽवभासते । अत एव (च) सुप्तोत्थितः कदाचित्, मामप्यहं न ज्ञातवानिति परमृशति ।

तस्मात् परमथर्तो निरस्तसमस्तभेदविकल्पनिर्विशेषचिन्मात्रैकरसकूटस्थनित्यसंविदेव भ्रान्त्या ज्ञातृज्ञेयज्ञानरूपविविधविचित्रभेदा विवर्त्तत इति तन्मूलताऽविद्यानिबर्हमणाय नित्शुद्धमुक्तस्वभावब्रह्मा-त्मैकत्वविद्याप्रतिपत्तये सर्वे वेदान्ता आरभ्यन्ते-इति ।।

तदिदमौपनिषदपरमपुरुषवरणीयताहेतुगुणविशेषविरहिणाम् अनादिपापवावसनादूषिताशेषशेमु-षीकाणाम् अनधिगतपदवाक्यस्वरूपतदर्थयाथात्म्य-प्रत्यक्षादिसकलप्रमाण-वृत्त-तदितिकर्त्तव्यतारूपसमी-चीनन्यायमार्गाणां विकल्पासहविविधकुतर्ककल्ककल्पितमिति न्यायानुगृहीतप्रत्यक्षादिसकलप्रमाणवृत्तया-

थात्म्यविद्भिरनादरणीयम् ।। तथा हि-

निर्विशेषवस्तुवादिभिर्निर्विशेषे वस्तुनीदं प्रमाणमिति न शक्यते वक्तुम्; सविशेषवस्तुविषयत्वात् सर्वप्रमाणानाम् । यस्तु स्वानुभवसिद्ध इति स्वगोष्ठीनिष्ठः समयः, सोऽप्यात्मसाक्षिकसविशेषानुभवादेव निरस्तः । इदमहमदर्शमिति केनचिद्विशेषेण विशिष्टविषयत्वात् सर्वेषामनु#ुभवानाम् ।

सविशेषोऽप्यनुभूयमानौऽनुभवः केनचित् युकत्याभासेन निर्विशेष इति निष्कृष्यमाणः सत्तातिरे-किभिः स्वासाधारणैः स्वभावाविशेषैर्निष्क्रष्टव्य इति निष्कर्षहेतुभूतैः सत्तातिरेकिभिः स्वासाधारणैः स्वभा-वविशेषैः सविशेष एवावतिष्ठते । अतः कैश्चिद्विशेषैर्विशिष्टस्यैव वस्तुनोऽन्ये विशेषा निरस्यन्त इति न क्कचिन्निर्विशेषवस्तुसिद्धिः । धियो हि धीत्वं स्वप्रकाशता च ज्ञातुर्विषयप्रकाशनस्वभावतयोपलब्धेः ।

स्वापमदमूर्च्छासु च सविशेष एवानुभव इति स्वावसरे निपुणतरमुपपादयिष्यामः । स्वाभ्युपगताश्च नित्यत्वादयो ह्यनेके विशेषाः सन्त्येव । ते च न वस्तुमात्रमिति शक्योपपादनाः; वस्तुमात्राभ्युपगमे सत्यपि विधाभेदविवाददर्शनात् स्वाभिमततद्विधाभेददैश्च स्वमतोपपादनात् । अतः प्रामाणिकविशेषे#ैर्विशिष्टमेव वस्त्वि-ति वक्तव्यम् ।।

शब्दस्य तु विशेषेण सविशेष एव वस्तुन्यभिधानसामर्थ्यम्; पदवाक्यरूपेण प्रवृत्तेः । प्रकृतिप्रत्यय-योगेन हि पदत्वम् । प्रकृतिप्रत्यययोरर्थभेदेन पदस्यैव विशिष्टार्थ प्रतिपादनमवर्जनीयम् । पदभेदश्चार्थभेदनिब-न्धनः ।पदसङ्घातरूपस्य वाक्यस्यानेकपदार्थसंसर्गविशेषाभिधायित्वेन निर्विशेषवस्तुप्रतिपादनासामर्थ्थात् न निर्विशेपवस्तुनि शब्दः प्रमाणम् ।।

प्रत्यक्षस्य निर्विकल्पकसविकल्पकभेदमिन्नस्य न निर्विशेषवस्तुनि प्रमाणभावः । सविकल्पकं जात्या-द्यनेकपदार्थविशिष्टविषयत्वादेव सविशेषविषयम् । निर्विकल्पकमपि सविशेषविषयमेव; सविकल्पके, स्व-स्मिन्ननुभूतपदार्थविशिष्टप्रतिसन्धानहेतुत्वात् । निर्विकल्पकं नाम केनचिद्विशेषेण वियुक्तस्य ग्रहणम्, न

सर्वविशेषरहितस्य; तथाभूतस्य कदाचिदपि ग्रहणादर्शनात्,अनुपपत्तेश्च । केनचिद्विशेषेणे इदमित्थमिति हि सर्वा प्रतीतिरुपजायते । त्रिकोणसास्त्रादिसंस्थानविशेषेण विना कस्यचिदपि पदार्थस्य ग्रहणायोगात् । अतो निर्विकल्पकमेकजातीयद्रव्येषु प्रथमपिण्डग्रहणम् । द्वितीयादिपिण्डग्रहणं सविकल्पकमित्युच्यते । तत्र प्रथम-पिण्डग्रहणे गोत्वादेरनुवृत्ताकारता न प्रतीयते । द्वितीयादिपिण्डग्रहणेष्वेवानुवृत्तिप्रतीतिः । प्रथमप्रतीत्यनु-संहितवस्तुसंस्थान रूपगोत्वादेरनुवृत्तिधर्मविशिष्टत्वं द्वितीयादिपिण्डग्रहणावसेयमिति, द्वितीयादिग्रहणस्य सविकल्पकत्वम् । सास्त्रा दिवस्तुसंस्थानरूपगोत्वेदेरनुवृत्तिर्न प्रथमपिण्डग्रहणे गृह्यते इति, प्रथमपिण्डग्रहण-स्य निर्विकल्पकत्वम्; न पुनः संस्थानरूपजात्यादेरग्रहणात् । संस्थानरूजात्यादेरपि ऐन्द्रियिकत्वाविशेषात्, संस्थानेन विना संस्थानिनः प्रतीत्यनुपपत्तेश्च प्रथमपिण्डग्रहणेऽपि ससंस्थानमेव वस्तु इत्थमिति गृह्यते । अतो द्वितीयादिपिण्डग्रहणेषु गोत्वादेरनुवृत्तिधर्मविशिष्टता संस्थानिवत् संस्थानवच्च सर्वदैव गृह्यत इति तेषु सविकल्पकत्वमेव ।

अतः प्रत्यक्षस्य कदाचिदपि न निर्विशेषविषयत्वम् ।

अत एव सर्वत्र भिन्नाभिन्नत्वमपि निरस्तम् । इदमित्थमिति प्रतीतौ इदमित्थम्भावयोरैक्यं कथमिव प्रत्येतुं शक्यते? तत्रेत्थम्भावः सास्त्रादिसंस्थानविशेषः, तद्विशेष्यं द्रव्यमिदमंशः इत्यनयोरैक्यं प्रतीतिपराह-तमेव । तथाहि-प्रथममेव वस्तु प्रतीयमानं सकलेतरव्यावृत्तमेव प्रतीयते । व्यावृत्तिश्च गोत्वादिसंस्थानविशेष-

विशिष्टतयत्थमिति प्रतीतेः । सर्वत्र विशेषणविशेष्यभावप्रतिपत्तौ तयोरत्यन्तभेदः प्रतीत्यैव सुव्यक्तः । तत्र दण्डकुण्डलादयः पृथक्संस्थानसंस्थिताः स्वनिष्ठाश्च कदाचित् क्कचिद्द्रव्यान्तरविशेषणतयावतिष्ठन्ते । गो-त्वादयस्तु द्रव्यसंस्थानतयैव पदार्थभूतास्सन्तो द्रव्यविशेषणतया अवस्थिताः । उभयत्र विशेषणविशेष्यभावः समानः । तत एव तयोर्भेदप्रतिपत्तिश्च । इयांस्तु विशेषः-पृथक्स्थितिप्रतिपत्तियोग्या दण्डादयः, गोत्वादयस्तु नियमेन तदनर्हाः इति । अतो वस्तुविरोधः प्रतीतिपराहत इति प्रतीतिप्रकारनिह्नवादेवोच्यते । प्रतीतिप्रकारो हि इदमित्थमित्येव सर्वसम्मतः । तदेतत् सूत्रकारेण, "नैकस्मिन्नसम्भवात्" इति सुव्यक्तमुपपादितम् ।

अतः प्रत्यक्षस्य सविशेषविषयत्वेन प्रत्यक्षादिदृष्टसम्बन्धविशिष्टविषयत्वादनुमानमपि सविशेषविष-यमेव । प्रमाणसङ्खयाविवादेपि सर्वाभ्युगतप्रमाणानामयमेव विषय इति न केनापि प्रमाणेन निर्विशेषवस्तु-सिद्धिः । वस्तुगतस्वभावविशेषैस्तदेव वस्तु निविर्शेषमिति वदन् जननीवन्ध्यात्वप्रतिज्ञायामिव स्ववाग्विरो-धमपि न जानाति ।।

यत्तु-प्रत्यक्षं सन्मात्रग्राहित्वेन न भेदविषयम्, भेदश्च विकल्पासहत्वाददुर्निरूपः-इत्युक्तम्, तदपि- जात्यादिविशिष्टस्यैव वस्तुनः प्रत्यक्षविषयत्वात् जात्यादेरेव प्रतियोग्यपेक्षया वस्तुनः स्वस्य च भेदव्यवहा-रहेतुत्वाच्च दूरोत्सारितम् । संवेदनवत् रूपादिवच्च परत्र व्यवहारविशेषहेतोः स्वस्मिन्नपि तद्वयवहारहेतुत्वं युष्माभिरभ्युपेतं भेदस्यापि सम्भवत्येव । अत एव च नानवस्थाऽन्योन्याश्रयणञ्च ।

एकक्षणवर्त्तित्वेऽपि प्रत्यक्षज्ञानस्य तस्मिन्नेव क्षणे वस्तुभेदरूपतत्संस्थानरूपगोत्वादेर्गृहीतत्वात् क्षणान्तरग्राह्यं न किञ्चिदिह तिष्ठति ।। अपिच-सन्मात्रग्राहित्वे, घटोऽस्ति पटोऽस्तीति विशिष्टविषया प्रत-#ीतिर्विरुध्यते । यदि च सन्मात्रातिरेकिवस्तुसंस्थानरूपजात्यादिलक्षणो भेदः प्रत्यक्षेण न गृहीतः, किमित्य-श्वार्थी महिषदर्शने निवर्त्तते । सर्वासु प्रतिपत्तिषु सन्मात्रमेव विषयश्चेत्-तत्तत्प्रतिपत्तिविषयसहचारिणः सर्वे शब्दा एकैकप्रतिपत्तिषु किमिति न स्मर्यन्ते । किञ्च अश्वे हस्तिनि च संवेदनयोरेकविषयत्वेनो उपरितनस्य गृहीतग्राहित्वाद्विशेषाभावाच्च स्मृतिवैलक्षण्यं न स्यात् । प्रतिसंवेदनं विशेषाभ्युपगमे प्रत्यक्षस्य विशिष्टार्थ-विषयत्वमेवाभ्युपगतं भवति । सर्वेषां संवेदनानामेकविषयतायामेकेनैव संवेदनेनाशेषग्रहणादन्धबधिराद्य-भावश्च प्रसज्येत । न च चक्षुषा सन्मात्रं गृह्यते, तस्य रूपरूपिरूपैकार्थसमवेतपदार्थग्राहित्वात् । नापि त्वचा, स्पर्शवद्वस्तुविषयत्वात् । श्रोत्रादीन्यपि न सन्मात्रविषयाणि; किन्तु शब्दरसगन्धलक्षणविशेषविष-याण्येव । अतस्सन्मात्रस्य ग्राहकं न किञ्चिदिह दृश्यते । निर्विशेषसन्मात्रस्य प्रत्यक्षेणैव ग्रहणे तद्विषयाग- मस्य प्राप्तविषयत्वेनानुवादकत्वमेव स्यात् । सन्मात्रब्रह्मणः प्रमेयभावश्च । ततो जडत्वनाशित्वादयस्त्वयै-वोक्ताः । अतो वस्तुसंस्तानरूपजात्यादिलक्षणभेदविशिष्टविषयमेव प्रत्यक्षम् । संस्थानातिरेकिणोऽनेकेष्वे-काकारबुद्धिवोध्यस्यादर्शनात्, तावतैव गोत्वादिजातिव्य-वहाररोपपत्तेः । अतिरेकवादेऽपि संस्थानस्य सम्प-#्रतिपन्नत्वाच्च संस्थानमेव जातिः । संस्थानं नाम स्वासाधारणं रूपमिति यथावस्तु संस्थानमनुसन्धेयम् ।

जातिग्रहणेनैव भिन्न इति व्यवहारसम्भवात्, पदार्थान्तरादर्शनात्, अर्थान्तरवादिनाप्यभ्युपगत- त्वाच्च गोत्वादिरेव भेदः । ननु

च-जात्यादिरेव भेदश्चेत् तस्मिन् गृहीते तद्वयवहारवत् भेदव्यवहारः स्यात् ।। सत्यम्, भेदश्च व्यवह्नियत एव, गोत्वादिव्यवहारात् । गोत्वादिरेव हि सकलेतरव्यावृत्तिः, गोत्वादौ गृहीते सकलेतरसजातीयबुद्धिव्यवहारयोर्निवृत्तेः । भेदग्रहणेनैव ह्यभेदनिवृत्तिः । अयमस्माद्भिन्न इति तु व्यवहारे प्रतियोगिनिर्देशस्य तदपेक्षत्वात्प्रतियोग्यपेक्षया भिन्न इति व्यवहार इत्युक्तम् ।।

यत्पुनर्घटादीनां विशेषाणां व्यावर्त्तमानत्वेनापारमार्थ्यमुक्तम्, तत् अनालोचितवाध्यबाधकभाव-व्यावृत्त्यनुवृत्ति विशेषस्य भ्रान्तिपरिकल्पितम् ।। द्वयोर्ज्ञानयोर्विरोधे हि बाध्यबाधकभावः; बाधितस्यैव व्या-वृत्तिः । अत्र घटपटादिषु देशकालभेदेन विरोध एव नास्ति । यस्मिन् देशे यस्मिन् काले यस्य सद्भावः प्रति-पन्नः, तस्मिन् देशे तस्मिन् काले तस्याभावः प्रतिपन्नश्चेत्, तत्र विरोधात् बलवतो बाधकत्वं बाधितस्य च निवृत्तिः । देशान्तरकालान्तरसम्बन्धितयानुभूतस्यान्यदेशकालयोरभावप्रतीतौ न विरोध इति कथमत्र बाध्य-बाधकभावः? अन्यत्र निवृत्तस्यान्यत्र निवृत्तिर्वा कथमुच्यते? रज्जुसर्प्पादिषु तु तद्देशकालसम्बन्धितयैवाभा-वप्रतीतेः विरोधो बाधकत्वं व्यावृत्तिश्चेति देशकालान्तरव्यावत्तर्मानत्वं मिथ्यात्वव्याप्तं न दृष्टमिति न व्यावर्त्तमानत्वमात्रमपारमार्थ्यहेतुः ।

यत्तु-अनुवर्त्तमानत्वात्सत्परमार्थ इति,तत्सिद्धमेवेतिन साधनमर्हति । अतो न सन्मात्रमेव वस्तु ।। अनुभूति-सद्विशेषयोश्च विषयविषयिभावेन भेदस्य प्रत्यक्षसिद्धत्वादबाधितत्वाच्च अनुभूतिरेव सतीत्येतदपि निरस्तम् ।।

यत्त्वनुभूतेः स्वयम्प्रकाशत्वमुक्तम्; तद्विषयप्रकाशनवेलायां ज्ञातुरात्मनस्तथैव; न तु सर्वेषां सर्वदा तथैवेति नियमोऽस्ति, परानुभवस्य हानोपादानादिलिङ्गाकानुमानज्ञानविषयत्वात्, स्वानुभवस्याप्यतीतस्य अज्ञासिषमिति ज्ञानविषयत्वदर्शनाच्च; अतः "अनुभूतिश्चेत्, स्वतस्सिद्धा" इति वक्तुं न शक्यते ।। अनुभूतेर-नुभाव्यत्वे अननुभूतित्वमित्यपि दुरुक्तम्; स्वगतातीतानुभवानां परगतानुभवानाञ्चानुभाव्यत्वेन अननुभू-तित्वप्रसङ्गात् । परानुभवानुमानानभ्युपगमे च शब्दार्थसम्बन्धग्रहणाभावेन समस्तशब्दव्यवहारोच्छेदप्रसङ्गः । आचार्यस्य ज्ञानवत्त्वमनुमाय तदुपसत्तिश्च क्रियते; सा च नोपपद्यते । न चान्यविषयत्वेऽननुभूतित्वम्; अनु-भूतित्वं नाम वर्त्तमानदशायां स्वसत्तयैव स्वाश्रयं प्रति प्रकाशमानत्वं, स्वसत्तयैव स्वविषयसाधनत्वं वा । ते चानुभवान्तरानुभाव्यत्वेऽपि स्वानुभवसद्धे नापगच्छत इति नानुभूतित्वमपगच्छति । घटादेस्त्वननुभूतित्व-मेतत्स्वभावविरहात्; नानुभाव्यत्वात् । तथा अनुभूतेः अननुभाव्यत्वेपि अननुभूतित्वप्रसङ्गो दुर्वारः, गगन-कुसुमादेरननुभाव्यस्याननुभूतित्वात् ।। गगनकुसुमादेरननुभूतित्वमसत्त्वप्रयुक्तम्, नाननुभाव्यत्वप्रयुक्तमिति चेत्-एवं तर्हि घटादेरप्यज्ञानाविरोधित्वमेवाननुभूतित्वनिबन्धनम्, नानुभाव्यत्वमित्यास्थीयताम् । अनुभूते-रनुभाव्यत्वे अज्ञानाविरोधित्वमपि तस्याः घटादेरिव प्रसज्यत इति चेत्-अननुभाव्यत्वेपि गगनकुसुमादेरि-वाज्ञानाविरोधित्वमपि प्रसज्यत एव । अतोऽनुभाव्यत्वेऽननुभूतित्वमित्युपहास्यम् ।।

यत्तु-संविदः स्वतस्सिद्धायाः प्रागभावाद्यभावादुत्पत्तिर्निरस्यते-

तदन्धस्य जात्यन्धेन यष्टिः प्रदीयते । प्रागभावस्य ग्राहकाभावादभावो न शक्यते वक्तुम्; अनुभूत्यैव ग्रहणात् । कथमनुभूतिः सती तदानीमेव स्वाभावं विरुद्धमवगमयतीति चेत्; न ह्यनुभूतिः स्वसमकालवर्त्ति-नमेव विषयीकरोतीत्यस्ति नियमः, अतीतानागतयोरविषयत्वप्रसङ्गात् ।।

अथ मन्यसे-अनुभूतिप्रागभावादेः सिद्धयतस्तत्समकालभावनियमोऽस्तीति-किं त्वया क्कचिदेवं दृष्टम्? येन नियमं ब्रवीषि । हन्त तर्हि तत एव दर्शनात् प्रागभावादिः सिद्ध इति न तदपह्नवः । तत्प्रागभावं च तत्समकालवर्त्तिनमनुन्मत्तः को ब्रवीति । इन्द्रियजन्मनः प्रत्यक्षस्य ह्येष स्वभावनियमः, यत् स्वसमकाल-वर्त्तिनः पदार्थस्य ग्राहकत्वम्; न सर्वेषां ज्ञानानां प्रमाणानाञ्च, स्मरणानुमानागमयोगिप्रत्यक्षादिषु कालान्त-रवर्त्तिनोऽपि ग्रहणदर्शनात् । अत एव च प्रमाणस्य प्रमेयाविनाभावः-

न हि प्रमाणस्य स्वसमकालवर्त्तिनाऽविनाभावोऽर्थसम्बन्धः, अपि तु यद्देशकालादिसम्बन्धितया

योऽर्थोऽवभासते, तस्य तथाविधाकारमिथ्यात्वप्रत्यनीकता । अत इदमपि निरस्तम्, "स्मृतिर्न बाह्यविषया नष्टेप्यर्थे स्मृतिदर्शनात्" इति ।।

अथोच्येत-न तावत् संवित्प्रागभावः प्रत्यक्षावसेयः, अवर्त्तमानत्वात् । न च प्रमाणान्तरावसेयः, लिङ्गाद्यभावात् । न हि संवित्प्रागभावव्याप्तमिह लिङ्गमुपलभ्यते । न चागमस्तद्विषयो दृष्टचरः । अतस्तत्प्राग-भावः प्रमाणाभावादेव न सेत्स्यति- इति; यद्येवम्-स्वतस्सिद्धत्वविभवं परित्यज्य प्रमाणाभावेऽवरूढश्चेत्-योग्यानुपलब्ध्यैवाभावः समर्थित इत्युपशाम्यतु भवान्

।

किञ्च-प्रत्यक्षज्ञानं स्वविषयं घटादिकं स्वसत्ताकाले सन्तं साधयत्तस्य न सर्वदा सत्तामवगमयद्दृश्यत इति घटादेः पूर्वोत्तरकालसत्ता न प्रतीयते । तदप्रतीतिश्च संवेदनस्य कालपरिच्छिन्नतया प्रतीतेः । घटादिवि-षयमेव संवेदनं स्वयं कालानवच्छिन्नं प्रतीतं चेत्; संवेदनविषयो घटादिरपि कालानवच्छिन्नः प्रतीयेति नित्यः स्यात् । नित्यं चेत् संवेदनं स्वतः सिद्धं नित्यमित्येव प्रतीयेत । न च तथा प्रतीयते ।

एवमनुमानादिसंविदोऽपि कालानवच्छिन्नाः प्रतीताश्चेत्, स्वविषयानपि कालानवच्छिन्नात् प्रका-शयन्तीति ते च सर्वे कालानवच्छिन्ना नित्या स्युः, संविदनुरूपस्वरूपत्वात् विषयाणाम् ।

न च निर्विषया काचित् संविदस्ति; अनुपलब्धेः । विषयप्रकाशनतयैवोपलब्धेरेव हि संविदः स्वयम्प्रकाशता समर्थिता । संविदो विषयप्रकाशनतास्वभावविरहे सति स्वयम्प्रकाशत्वासिद्धेः अनुभूतेरनुभवान्तराननुभा-व्यत्वाच्च संविदस्तुछजछतैव स्यात् ।

न च स्वापमदमूर्च्छादिषु सर्वविषयशून्या केवलैव संवित्परिस्फुरतीति वाच्यम्; योग्यानुपलब्धिपरा-हतत्वात् । तास्वपि दशास्वनुभूतिरनुभूता चेत्, तस्याः प्रबोधसमयेऽनुसन्धानं स्यात्; न च तदस्ति ।। नन्व-नुभूतस्य पदार्थस्य स्मरणनियमो न दृष्टचरः; अतः स्मरणाभावः कथमनुभावाभावं साधयेत्? ।। उच्यते । निखिलसंस्कारतिरस्कृतिकरदेहविगमादिप्रबलहेतुविरहेप्यस्मरणनियमोऽनुभावाभावमेव साधयति ।

न केवलमस्मरणनियमादनुभवाभावः; सुप्तोत्थितस्य इयन्तं कालं न किञ्चिदहमज्ञासिषमिति प्रत्यवमर्शेनैव सिद्धेः । न च सत्यप्यनुभवे तदस्मरणनियमो विषयावच्छेदविरहादहङ्कारविगमाद्वेति शक्यते वक्तुम्; अर्थान्तराननुभवस्यार्थान्तराभावस्य चानुभूतार्थान्तरास्मरणहेतुत्वाभावात् । तास्वपि दशास्वहमर्थो-ऽनुवर्तत इति च वक्ष्यते ।

ननु-स्वापादिदशास्वपि सविशेषोनुभावोऽस्तीति पूर्वमुक्तम् ।। सत्यमुक्तम् । स त्वात्मानुभवः । स च संविशेष एवेति स्थापयिष्यते । इह तु सकलविषयविरहिणी निराश्रया च संविन्निषिध्यते ।। केवलैव संवित् आत्मानुभव इति चेत्, न; सा च साश्रयेति ह्युपपादयिष्यते ।

अतः "अनुभूतिः सतीस्वयं स्वप्रागभावं न साधयतीति" प्रागभावासिद्धिर्न शक्यते वक्तुम् । अनु-भूतेरनुभाव्यत्वसम्भवोपपादनेन अन्यतोऽप्यसिद्धिनिर्रस्ता । तस्मान्न प्रागभावाद्यसिद्धया संविदोऽनुत्पत्तिरुप-पत्तिमती ।।

यद्रप्यस्या अनुत्पत्त्या विकारान्तरनिरसनम्-तदप्यनुपपन्नम्; प्रागभावे व्यभिचारात् । तस्य हि जन्माभावेपि विनाशो दृश्यते । भावेष्विति विशेषणे तर्ककुशलताविष्कृता भवति । तथा च भवदभिमताऽ-विद्या अनुत्पन्नैव विविधविकारास्पदं तत्त्वज्ञानोदयादन्तवती चेति तस्यामनैकान्त्यम् । तद्विकाराः सर्वे मिथ्या-भूता इति चेत्, किं भवतः परमार्थभूतोऽप्यस्ति विकारः, येनैतद्विशेषणमर्थवद्भवति । न ह्यसावभ्युपगम्यते ।।

यदपि-अनुभूतिरजत्वात्स्वस्मिन् विभागं न सहते इति-तदपि नोपपद्यते, अजस्यैवात्मनो देहेन्द्रियादिभ्यो विभक्तत्वात् । अनादित्वेन चाभ्युपगताया अविद्याया आत्मनो व्यतिरेकस्यावश्याश्रयणीयत्वात् ।

स विभागो मिथ्यारूप इति चेत्;-जन्मप्रतिबद्धः परमार्थविभागः किं क्वचिद्दृष्टस्त्वया?

अविद्याया आत्मनः परमार्थतो विभागाभावे वस्तुतो ह्यविद्यैव स्यादात्मा ।

अबाधितप्रतिपत्तिसिद्धदृश्यभेदसमर्थनेन दर्शनभेदोऽपि समर्थित एव, छेद्यभेदात् छेदनभेदवत् ।।

यदपि-नास्या दृशेर्दृशिवरूपाया दृश्यः कश्चिदपि धर्मोऽस्ति; दृश्यत्वादेव तेषां न दृशिधर्मत्वम्-इति च । तदपि स्वाभ्युपगतैः प्रमाणसिद्धैर्नित्यत्वस्वयंप्रकाशत्वादिधर्मैरुभयमनैकान्तिकम् । न च ते संवेदनमात्रम्, स्वरूपभेदात् । स्वसत्तयैव स्वाश्रयं प्रति कस्यचिद्विषयस्य प्रकाशनं हि संवेदनम् । स्वयंप्रकाशता तु स्वसत्त- यैव स्वाश्रयाय प्रकाशमानता । प्रकाशश्च चिदचिदशेषपदार्थसाधारणं व्यवहारानुगुण्यम् ।। सर्वकालवर्त्तमान-त्वं हि नित्यत्वम् । एकत्वमेकसङ्कया वच्छेद इति ।

तेषां जडत्वाद्यभावरूपतायामपि तथाभूतैरपि चैतन्यधर्मभूतैस्तैरनैकान्त्यमपरिहाय्यर्म् । संविदि तु स्वरूपातिरेकेण जडत्वादिप्रत्यनीकत्वमिति अभावरूपो भावरूपो वा धर्मो नाभ्युपेतश्चेत्; तत्तन्निषेधोक्तया किमपि नोक्तं भवेत् ।

अपि च संवित् सिद्धयति वा न वा? सिध्यति चेत्, सधर्मता स्यात् । न चेत्, तुच्छता, गगनकु-सुमादिवत् । सिद्धिरेव संविदिति चेत्; कस्य कं प्रतीति वक्तव्यम्; यदि न कस्यचित्कञ्चित्प्रति; सा तर्हि न सिद्धिः । सिद्धिर्हि पुत्रत्वमिव कस्यचित् कञ्चित्प्रति भवति । आत्मन इति चेत्; कोऽयमात्मा? ननु संवि-देवेत्युक्तम् । सत्यमुक्तम्; दुरुक्तं तु तत् । तथा

हि-कस्यचित् पुरुषस्य किञ्चिदर्थजातं प्रति सिद्धिरूपतया तत्सम्बन्धिनी सा संवित् स्वयं कथमिवात्मभावमनुभवेत्?

एतदुक्तं भवति-अनुभूतिरिति स्वाश्रयं प्रति स्वसद्भावेनैव कस्यचिद्वस्तुनो व्यवहारानुगुण्यापादनस्वभावो ज्ञानावगतिसंविदाद्यपरनामा सकर्मकोऽनुभवितुरात्मनो धर्मविशेषो घटमहं जानामीममर्थमवगच्छामि पट- महं संवेह्मीति सर्वेषामात्मसाक्षिकः प्रसिद्धः । एतत्स्वभावतया हि तस्याः स्वयम्प्रकाशता भवताप्युपपादिता । अस्य सकर्मकस्य कर्तृधर्मविशेषस्य कर्मत्ववत् कर्तृत्वमपि दुर्घटमिति ।

तथा हि;-अस्य कर्तुः स्थिरत्वं, कर्तृधर्मस्य संवेदनाख्यस्य सुखदुःखादेरिवोत्पत्तिस्थितिनिरोधाश्च प्रत्यक्षमीक्ष्यन्ते । कर्तृस्थैर्यं तावत्-स एवायमर्थः पूर्वं मयानुभूत इति प्रत्यभिज्ञाप्रत्यक्षसिद्धम् । अहं जानापि, अहमज्ञासिषम्, ज्ञातुरेव ममेदानीं ज्ञानं नष्टमिति च संविदुत्पत्त्यादयः प्रत्यक्षसिद्धा इति कुतस्तदैक्यम् । एवं क्षणभङ्गिन्याः संविद आत्मत्वाभ्युपगमे, पूर्वेद्युर्दृष्टमपरेद्युरिदमहदर्शमिति प्रत्यभिज्ञा च न घटते ।

अन्येनानुभूतस्य न ह्यन्येन प्रत्यभिज्ञानसम्भवः ।

किञ्च-अनुभूतेरात्मत्वाभ्युपगमे तस्या नित्यत्वेपि प्रतिसन्धानासम्भवस्तदवस्थः । प्रतिसन्धानं हि पूर्वापरकालस्थायिनमनुभधिवितारमुपस्थापयति; नानुभूतिमात्रम्-अहमेवेदं पूर्वमप्यन्वभूवमिति । भवतो-ऽप्यनुभूतेर्न ह्यनुभवितृत्वमिष्टम् । अनुभूतिरनुभूतिमात्रमेव । संविन्नाम काचिन्निराश्रया निर्विषया वा अत्य-न्तानुपलब्धेर्न सम्भवतीत्युक्तम् । उभयाभ्युपेता संविदेवात्मेत्युपलब्धिपराहतम् । अनुभूतिमात्रमेव परमार्थ इति निष्कर्षकहेत्वाभासाश्च निराकृताः ।।

ननु च अहं जानामीत्यस्मत्प्रत्यये योऽनिदमंशः प्रकाशैकरसश्चित्पदार्थ, स आत्मा । तस्मिन् तद्व-लनिर्भासिततया युष्यदर्थलक्षणः, अहं जानामीति सिद्धयन्नहमर्थश्चिन्मात्रातिरेकी युष्मदर्थ एव ।। नैतदेवम्; अहं जानामीति धर्मधर्मितया प्रत्यक्षप्रतीतिविरोधादेव ।।

किञ्च-"अहमर्थो न चेदात्मा प्रत्यक्त्वं नात्मनो भवेत् । अहम्बुद्धया परागर्थात् प्रत्यगर्थो हि भिद्यते । निरस्ताखिलदुःखोऽहमनन्तानन्दभाक् स्वराट् । भवेयमिति मोक्षार्थी श्रवणादौ प्रवर्त्तते ।। अहमर्थविनाशश्चेन्मोक्ष इत्यध्यवस्यति । अपसर्पेदसौ मोक्षकथाप्रस्तावगन्धतः ।।

मयि नष्टेपि मत्तोऽन्या काचिज्ज्ञप्तिरवस्थिता । इति तत्प्राप्तये यत्नः कस्यापि न भविष्यति ।।

स्वसम्बन्धितया ह्यस्याः सत्ताविज्ञाप्तितादि च । स्वसम्बन्धवियोगे तु ज्ञप्तिरेव न सिद्धयति ।।

छेत्तुश्छेद्यस्य चाभावे छेदनादेरसिद्धिवत् । अतोऽहमर्थो ज्ञातैव प्रत्यगात्मेति निश्चितम् ।।

"विज्ञातारमरे केन", "जानात्येवे"ति च श्रुतिः । "एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ" इति च स्मृतिः ।

"नात्मा श्रुते"रित्यारभ्य सूत्रकारोऽपि वक्ष्यति । "ज्ञोऽत एवेत्यतो नात्मा ज्ञप्तिमात्रमिति स्थितम्" ।।

अहंप्रत्ययसिद्धो ह्यस्मदर्थः, युष्मत्प्रत्ययविषयो युष्मदर्थः । तत्र, अहं जानामीति सिद्धौ ज्ञाता युष्म-दर्थ इति वचनम्, जननी मे वन्ध्येतिवद्वयाहतार्थञ्च । न चासौ ज्ञाता अहमर्थो अन्याधीनप्रकाशः; स्वयम्प्र-काशत्वात् । चैतन्यस्वभावता हि स्वयम्प्रकाशता । यः प्रकाशस्वभावः सोऽनन्याधीनप्रकाशः दीपवत् ।

नहि दीपादेः स्व प्रभावलनिर्भासितत्वेन अप्रकाशत्वं अन्याधीनप्रकाशत्वं च ।। किं तर्हि ।। दीपः प्रका-श स्वभावः स्वयमेव प्रकाशते; अन्यानपि प्रकाशयति स्वप्रभया ।।

एतदुक्तं भवति-यथैकमेव तेजोद्रव्यं प्रभाप्रभावद्रूपेणावतिष्ठते-

यद्यपि प्रभा प्रभावद्द्रव्यगुणभूता, तथापि तेजोद्रव्यमेव, न शौकल्यादिवद्गुणः; स्वाश्रयादन्यत्रापि वर्त्तमानत्वात् रूपवत्त्वाच्च शौक्लयादिवैधर्म्यात्, प्रकाशवत्त्वाच्च तेजोद्रव्यभेव; नार्थान्तरम् । प्रकाशवत्त्वञ्च स्वस्वरूपस्यान्येषाञ्च प्रकाशकत्वात् । अस्यास्तु गुणत्वव्यवहारो नित्यतदाश्रयत्वतच्छेषत्वनिबन्धनः ।

न चाश्रयावयवा एव विशीर्णाः प्रचरन्तः प्रभेत्युच्यन्ते, मणिद्युमणिप्रभृतीनां विनाशप्रसङ्गात् ।।

दीर्पऽप्यवयविप्रतिपत्तिः कदाचिदपि न स्यात् । न हि विशरणस्वभाव एव दीपाः चतुरङ्गुलमात्रं नियमेन पिण्डीभूता ऊद्ध्वमुद्गम्य ततः पञ्चात् युगपदेव तिर्यगूद्र्ध्वमधश्चैकरूपा विशीर्णाः प्रचरन्तीति शक्यं वक्तुम् । अतः सप्रभाका एव दीपाः प्रतिक्षणमुत्पन्ना विनश्यन्तीति, पुष्कलकारणक्रमोपनिपातात् तद्विनाशे विनाशच्चावगम्यते । प्रभायास्स्वाश्रयसमीपे प्रकाशाधिक्यमौष्ण्याधिक्यमित्यादि उपलब्धिव्यवस्थाप्यम्, अग्न्यादीनामौष्ण्यादिवत्-एवमात्मा चिद्रूप एव चैतन्यगुणक इति । चिद्रूपता हि स्वयम्प्रकाशता ।।

तथा हि श्रुतयः "स यथा सैन्धवघनोऽनन्तरोऽबाह्यः कृत्स्नो रसघनः एव एवं वा अरेऽयमात्माऽन-न्तरोऽबाह्यः कृत्स्नः प्रज्ञानधन एव", "विज्ञानधन एव", "अत्रायं पुरुषः स्वयंज्योतिर्भवति", न (हि)विज्ञा-तुर्विज्ञातेर्विपरिलोपो विद्यते", "अथ यो वेदेदं जिघ्राणीति स आत्मा", "कतम आत्मेति । योऽयं विज्ञानमयः प्राणेषु हृद्यन्तर्ज्योतिः पुरुषः", "एष हि द्रष्टा श्रोता रसयिता घ्राता मन्ता बोद्धा कर्त्ता विज्ञानात्मा पुरुषः", "विज्ञातारमरे केन विजानीयात्", "जानात्येवायं पुरुषः", "न पश्यो मृत्युं पश्यति न रोगं नोत दुःखताम्", "स उत्तमः पुरुषः...नोपजनं स्मरन्निदं शरीरम्", "एवमेवास्य परिद्रष्टुरिमा षोडश कलाः पुरुषायणाः पुरुषं प्राप्यास्तं गच्छन्ति", "तस्माद्वा एतस्मान्मनोमयात् अन्योऽन्तर आत्मा विज्ञानमयः", इत्याद्याः । वक्ष्यति

च, "ज्ञोऽत एव" इति । अतः स्वयम्प्रकाशोऽयमात्मा ज्ञातैव; न प्रकाशमात्रम् । प्रकाशत्वादेव कस्यचिदेव भवेत् प्रकाशः दीपादिप्रकाशवत् । तस्मात् नात्मा भवितुमर्हति संवित् । संविदनुभूतिज्ञानादिशब्दाः सम्बन्धि-शब्दा इति च शब्दार्थविदः । न हि लोकवेदयोः जाना(ती)त्यादेरकर्मकस्याकर्तृकस्य च प्रयोगो दृष्टचरः ।। यच्चोक्तम्-अजडत्वात् संविदेवात्मेति-तत्रेदं प्रष्टव्यम् । अजडत्वमिति किमभिप्रेतम् ।। स्वसत्ताप्रयुक्तप्रकाश-त्वमिति चेत्-तथासति दीपादिषु अनैकान्त्यम् । संविदतिरिक्तप्रकाशधर्मानभ्युपगमेनासिद्धिर्विरोधश्च । अव्य-भिचरितप्रकाशसत्ताकत्वमपि सुखादिषु व्यभिचारान्निरस्तम् । यद्युच्येत-सुखादिरव्यभिचरितप्रकाशोऽपि अन्यस्मै प्रकाशमानतया घटादिवत् जडत्वेन अनात्म इति-ज्ञानं वा किं स्वस्मै प्रकाशते? तदपि ह्यन्यस्यैवा-हमर्थस्य ज्ञातुस्वभासते, अहं सुखीतिवत् जानाम्यहमिति । अतः स्वस्मैप्रकाशमानत्वरूपम् जडत्वं संविदि असिद्धम् । तस्मात् स्वात्मानं प्रति स्वसत्तयैव सिध्यन् अजडोऽहमर्थ एवात्मा । ज्ञानस्यापि प्रकाशता तत्संब-न्धायत्ता । तत्कृतमेव हि ज्ञानस्य सुखादेरिव स्वाश्रयं चेतनं प्रति प्रकटत्वम्, इतरं प्रति अप्रकटत्वञ्च । अतो न ज्ञप्तिमात्रमात्मा, अपि तु ज्ञातैवाहमर्थः । अथ यदुक्तमनुभूतिः परमार्थतो निर्विषया निराश्रया च सती भ्रा-न्त्या ज्ञातृतयाऽवभासते रजत तयेव शुक्ति र्निरधिष्ठानभ्रमानुपपत्तेरिति । तदयुक्तम्; तथासत्यनुभवसामाना-धिकरण्येनानुभविताऽहमर्थः प्रतीयेत, अनुभूतिरहमिति पुरोऽवस्थितभास्वरद्रव्याकारतया रजतादिरिव । अत्र तु पृथगवभासमानैवेय-मनुभूतिरर्थान्तरमहमर्थं विशिनष्टि, दण्ड इव देवदत्तम्, तथा हि अनुभवाम्यह-मिति प्रतीतिः, तदेवमस्मद-र्थमनुभूतिविशिष्टं प्रकाशयन्ननुभवाम्यहमिति प्रत्ययो दण्डमात्रे दण्डी देवदत्त इति प्रत्ययवद्विशेषणभूता-नुभूतिमात्रावलम्बनः कथमिव प्रतिज्ञायेत? ।।

यदप्युक्तम्-स्थूलोहमित्यादिदेहात्माभिमानवत एव ज्ञातृत्वप्रतिभासनात् ज्ञातृत्वमपि मिथ्येतितद-युक्तम्; आत्मतया अभिमताया अनुभूतेरपि मिथ्यात्वं स्यात्; तद्वत एव प्रतीतेः ।। सकलेतरोपमर्दितत्वज्ञाना-बाधितत्वेनानुभूतेर्न मिथ्यात्वमिति चेत्-हन्तैवंसति तदबाधादेव ज्ञातृत्वमपि न मिथ्या ।।

यदप्युक्तम्-अविक्रियस्यात्मनो ज्ञानक्रियाकर्तृत्वरूपं ज्ञातृत्वं न सम्भवति । अतो ज्ञातृत्वं विक्रिया-त्मकं जडं विकारास्पदाव्यक्तपरिणामाहङ्कारग्रन्थिस्थम् इति न ज्ञातृत्वमात्मनः; अपि अन्तःकरणरूपस्याह-ङ्कारस्य । कर्त्तृत्वादिर्हि रूपादिवत् दृश्यधर्मः । कर्तृत्वेऽहम्प्रत्ययगोचरत्वे च आत्मनोभ्युपगम्यमाने देहस्ये-वानात्मत्वपराकत्वाजडत्वादिप्रसङ्गश्चेति-नैतदुपपद्यते; देहस्येवाचेतनत्व-प्रकृतिपरिणामत्व-दृश्यत्व-पराक- त्व-परार्थत्वादियोगात् अन्तःकरणरूपस्याहङ्कारस्य; चेतनासाधारणस्वभावत्वाच्च ज्ञातृत्वस्य । एतदुक्तं भवति-यथा देहादिः दृश्यत्वपराकत्वादिहेतुभिः तत्प्रत्यनीकद्रष्ट्टत्वप्रत्यकत्वादेर्विविच्यते, एवमन्तःकरणरूपा-हङ्कारोपि तद्द्रव्यत्वादेव तैरेव हेतुभिः तस्माद्विविच्यत इति ।

अतो विरोधादेवन ज्ञातृत्वमहङ्कारस्य, दृशित्ववत्-यथा दृशित्वं तत्कर्मणोऽहङ्कारस्य नाभ्युपगम्यते, तथा ज्ञातृत्वमपि न तत्कर्मणोऽभ्युपगन्तव्यम् ।

न च ज्ञातृत्वं विक्रियात्मकम् । ज्ञातृत्वं हि ज्ञानगुणाश्रयत्वम् । ज्ञानञ्चास्य नित्यस्य स्वाभाविकधर्म-त्वेन नित्यम् । नित्यत्वञ्चऽत्मनाः, नात्मा श्रुतेः" इत्यादिषु वक्ष्यति । "ज्ञोऽत एव" इत्यत्र ज्ञ इति व्यपदेशेन ज्ञानाश्रयत्वञ्च स्वाभाविकमिति वक्ष्यति । अस्य ज्ञानस्वरूपस्यैव, मणिप्रभृतीनां प्रभाश्रयत्वमिव, ज्ञाना-श्रयत्वमप्यविरुद्धमित्युक्तम् । स्वयमपरिच्छिन्नमेव ज्ञानं सङ्कोचविकासार्हमित्युपपादयिष्यामः । अतः क्षेत्र-ज्ञावस्थायां कर्मणा सङ्कुचितस्वरूपं तत्तत्कर्मानुगुणतरतमभावेन (तारतभ्येन?) वर्तते । तच्चेन्द्रियद्वारेण

व्यवस्थितम् । तमिममिन्द्रियद्वारा ज्ञानप्रसरमपेक्ष्य उदयास्तमयव्यपदेशः प्रवर्त्तते । ज्ञानप्रसरे तु कर्तृत्वम- स्त्येव । तच्च न

स्वाभाविकम्; अपि तु कर्मकृतम् इत्यविक्रियस्वरूप एवात्मा । एवंरूपविक्रियात्मकं ज्ञातृत्वं ज्ञानस्वरूपस्यात्मन एवेति न कदाचिदपि जडस्याहङ्गारस्य ज्ञातृत्वसम्भवः ।।

जडस्वरूपस्याप्यहङ्कारस्य चितसन्निधानेन तच्छायापत्त्या तत्सम्भव इति चेत्-केयं चिच्छायापत्तिः? किमहङ्कारच्छायापत्तिः संविदः, उत संविच्छायापत्तिरहङ्कारस्य । न तावत् संविदः; संविदि ज्ञातृत्वा नभ्युपग-मात् । नाप्यहङ्कारस्य; उक्तरीत्या तस्य जडस्य ज्ञातृत्वायोगात् । द्वयोरप्यचाक्षुषत्वाच्च । न ह्य चाक्षुषाणां छाया दृष्टा ।

अथ अग्सिम्पर्कात अयःपिण्डौष्ण्यवत् चित्सम्पर्कात् ज्ञातृत्वोपलब्धिरिति ।। नैतत् । संविदि वा-स्तव(वस्तुतो)ज्ञातृत्वानभ्युपगमादेव न तत्संपर्कादहङ्कारे ज्ञातृत्वं तदुपलब्धिर्वा । अहङ्कारस्यत्वचेतनस्य ज्ञातृत्वासम्भवादेव सुतरां न तत्सम्पर्कात्संविदि ज्ञातृत्वं तदुपलब्धिर्वा ।।

यदप्युक्तम्-उभयत्र न वस्तुतो ज्ञातृत्वमस्ति;

अहङ्कारस्तु अनुभूतेरभिव्यञ्जकः स्वात्मस्थामेवानुभूतिमभिव्यनक्ति, आदर्शादिवत् इति । तदयुक्तम्; आत्मनः स्वयञ्ज्योतिषो जडस्वरूपाहङ्काराभिव्यङ्गयत्वायोगात् । तदुक्तम्-

"शान्ताङ्गार इवादित्यमहङ्कारो जडात्मकः । स्वयंज्योतिषमात्मानं व्यनक्तीति न युक्तिमत् "

इति । स्वयम्प्रकाशानुभवाधीनसिद्धयो हि सर्वे पदार्थाः । तत्र तदायत्तप्रकाशोऽचित् अहङ्कारः अनुदितान-स्तमितस्वरूपप्रकाशमशेषार्थसिद्धिहेतुभूतमनुभवमभिव्यनक्तीति आत्मविदः परिहसन्ति ।। किञ्च अहङ्का-रानुभवयोः स्वभावविरोधात् अनुभूतेरननुभूतित्वप्रसङ्गाच्च न व्यङ्क्तृव्यङ्घय भावः । यथोक्तम्-

"व्यङ्क्तृव्यङ्गयत्वमन्योन्यं न च स्यात्प्रातिकूल्यतः ।

व्यङ्गयत्वेऽननुभूतित्वमात्मनि स्याद्यथा घटे ।।" इति ।

न च रविकरनिकराणां स्वाभिव्यङ्गयकरतलाभिव्यङ्गयत्ववत् संविदभिव्यङ्गयाहङ्काराभिव्यङ्गयत्वं संविदः साधीयः; तत्रापि रविकरनिकराणां करतलाभिव्यङ्गयत्वाभावात् । करतलप्रतिहतगतयो हि रश्मयो बहुलाः स्वयमेव स्फुटतरमुपलभ्यन्त इति तद्वाहुल्यमात्रहेतुत्वात् करतलस्य नाभिव्यञ्जकत्वम् ।

किञ्च-अस्य संवित्स्वरूपस्यात्मनोऽहङ्कार (रादि)निर्वर्त्या अभिव्यक्तिः किंरूपा । न तावत् उत्पत्तिः, स्वतस्सिद्धतया अनन्योत्पाद्यत्वाभ्युपगमात् । नापि तत्प्रकाशनम्; तस्या अनुभवान्तराननुभाव्यत्वात् ।

तत एव च न तदनुभवसाधनानुग्रहः । स हि द्विधा ज्ञेयस्येन्द्रियसम्बन्धहेतुत्वेन वा-यथा जातिनिज-मुखादिग्रहणे व्यक्ति-दर्पणादीनां नयनादीन्द्रियसम्बन्धहेतुत्वेन । बोद्धृगतकल्मषापनयेन वा-यथा परतत्त्वा-वबोधनसाधनस्य शास्त्रस्य शमदमादिना । यथोक्तम्-"करणानामभूमित्वात् न तत्सम्बन्धहेतुता..." इति ।।

किञ्च-अनुभूतेरनुभाव्यत्वाभ्युपगमेऽपि अहमर्थेन न तदनुभवसाधनानुग्रहः सुवचः । स ह्यनुभाव्या-नुभवोत्पत्ति-प्रतिबन्ध(क)निरसनेन भवेत्-यथा रूपादिग्रहणोत्पत्तिनिरोधिसन्तमसनिरसनेन चक्षुषो दीपा-दिना । न चेह तथाविधं निरसनीयं संभाव्यते । न तावत् संविदाऽऽत्मगतं तज्ज्ञानोत्पत्तिनिरोधि किञ्चिदप्य-हङ्कारापनेयमस्ति । अस्ति ह्यज्ञानमिति चेत्-न, अज्ञानस्याहङ्कारापनोद्यत्वानुभ्युपगमात् । ज्ञानमेव ह्यज्ञा- नस्य निवर्त्तकम् । न च संविदाश्रयत्वमज्ञानस्य संभवति; ज्ञानसमानाश्रयत्वात् तत्समानविषयत्वाच्च । ज्ञातृभावविषयभावविरहिते ज्ञानमात्रे साक्षिणि नाज्ञानं भवितुमर्हति । यथा ज्ञानाश्रयत्वप्रसक्तिशून्यत्वेन

घटादेर्नाज्ञानाश्रयत्वम्, तथा ज्ञानमात्रेऽपि ज्ञानाश्रयत्वाभावेन नाज्ञानाश्रयत्वं स्यात् ।

संविदोऽज्ञानाश्रयत्वाभ्युपगमेऽपि आत्मतयाऽभ्युपगतायाः तस्या ज्ञानविषयत्वाभावेन ज्ञानेन न तद्गताज्ञाननिवृत्तिः । ज्ञाने हि स्वविषय एवाज्ञानं निर्वतयति, यथा रज्ज्वादौ । अतो न केनापि कदाचित् संविदाश्रयमज्ञानमुच्छिद्येत । अस्य च सदसदनिर्वचनीयस्याज्ञानस्य स्वरूपमेव दुर्निरूपमित्युपरिष्टाद्वक्ष्यते । ज्ञानप्रागभावरूपस्य चाज्ञानस्य ज्ञानोत्पत्तिविरोधित्वाभावेन न तन्निरसनेन तज्ज्ञानसाधनानुग्रहः ।।

अतो न केनापि प्रकारेणाहङ्कारेणानुभूतेरभिव्यक्तिः ।।

न च स्वाश्रयतयाभिव्यङ्गयाभिव्यञ्जनमभिव्यञ्जकानां स्वभावः; प्रदीपादिष्वदर्शनात् । यथावस्थि-तपदार्थप्रतीत्यनुगुणस्वाभाव्याच्च ज्ञानतत्साधनयोरनुग्राहकस्य च । तच्च स्वतःप्रमाण्यन्यायसिद्धम् । न च दर्पणादि र्मुखादेरभिव्यञ्जकः; अपि तु चाक्षुषतेजःप्रतिफलनरूपदोषहेतुः । तद्दोषकृतश्च तत्रान्यथावभासः ।

अभिव्यञ्जकस्त्वालोकादिरेव । न चेह तथाऽहङ्कारेण संविदि स्वप्रकाशायां तादृशदोषापादनं सम्भवति । व्य-क्तेस्तु जातिराकार इति तदाश्रयतया प्रतीतिः; न तु व्यक्तिव्यङ्गयत्वात् । अतोऽन्तःकरणभूताहङ्कारस्थतया संविदुपलब्धेर्वस्तुतो दोषतो वा न किञ्चिदिह कारणमिति नाहङ्कारस्य ज्ञातृत्वं तथोपलब्धिर्वा । तस्मात्स्वत एव ज्ञातृतया सिद्धयन्नहमर्थ एव प्रत्यगात्मा । न ज्ञप्तिमात्रम् । अहम्भावविगमे तु ज्ञप्तेरपि न प्रत्यकत्वसिद्धि-रित्युक्तम् ।।

तमोगुणाभिभवात्परागर्थानुभवाभावाच्चाहमर्थस्य विविक्तस्फुटप्रतिभासाभावेऽपि आप्रबोधात् अह-मित्येकाकारेणाऽऽत्मनः स्फुरणात् सुषुप्तावपि नाहम्भावविगमः । भवदभिमताया अनुभूतेरपि तथैव प्रथेति वक्तव्यम् । न हि सुप्तोत्थितः कश्चित् अहम्भाववियुक्तार्थान्तरप्रत्यनीकाकारा ज्ञप्तिरहमज्ञानसाक्षितयाऽवतिष्ठे इत्येवंविधां स्वापसमकालामनुभूतिं परामृशति । एवं हि सुप्तोत्थितस्य परामर्शः, सुखमहमस्वाप्समिति । अने-नैव(अनेन) प्रत्यवमर्शेन तदानीमप्यहमर्थस्यैवाऽऽत्मनः सुखित्वं ज्ञातृत्वञ्च ज्ञायते ।

न च वाच्यम्-यथेदानीं सुखं भवति तथा तदानीमस्वाप्यमित्येषा प्रतिपत्तिरिति-अतद्रूपत्वात् प्रति-पत्तेः । न चाहमर्थस्यात्मनोऽस्थिरत्वेन तदानीमहमर्थस्य सुखित्वानुसन्धानानुपपत्तिः; यतः सुषुप्तिदशायाः । प्रागनुभूतं वस्तु सुप्तोत्थितः, "मयेदं कृतम्, मयेदमनुभूतम्, अहमेतद(वम)वोचमिति परामृशति ।।

"एतावन्तं कालं न किञ्चिदहमज्ञासिषमिति च परामृशतीति चेत्-ततः किम् ।। न किञ्चिदिति कृन्स्न-प्रतिषेध इति चेत्-न; नाहमवेदिषमिति वेदितुरहमर्थस्यैवानुवृत्तेः । वेद्यविषयो हि स प्रतिषेधः । न किञ्चि- दिति निषेधस्य कृत्स्नविषयत्वे भवदभिमतानुभूतिरपि प्रतिषिद्धा स्यात् । सुषुप्तिसमये तु अनुसन्धीयमान-महमर्थमात्मानं ज्ञातारम् अहमिति परामृश्य, न किञ्चिदवेदिषमिति वेदने तस्य प्रतिषिध्यमाने तस्मिन् काले निषिद्धयमानाया वित्तेः सिद्धिम् अनुवर्त्तमानस्य ज्ञातुरहमर्थस्य चासिद्धिमनेनैव, "न किञ्चिदहमवेदिषम्" इति परामर्शेन साधयंस्तमिममर्थं देवानामेव साधयतु ।।

मामप्यहं न ज्ञातावानित्यहमर्थस्यापि तदानीमननुसन्धानं प्रतीयत इति चेत्-स्वानुभवस्ववचनयो-र्विरोधमपि न जानन्ति भवन्तः । अहं मां न ज्ञातवानिति ह्यनुभववचने । मामिति किं निषिद्धयत इति चेत्-साधु पृष्टं भवता । तदुच्यते । अहमर्थस्य ज्ञातुरनुवृत्तेः न स्वरूपं निषिध्यतेः अपि तु प्रबोधसमयेऽनुसन्धीय-मान(नाऽ?)स्याहमर्थस्य वर्णाश्रमादिविशिष्टता । अहं मां न ज्ञातवानित्युक्ते विषयो विवेचनीयः । जागरि-तावस्थानुसंहित जात्यादिविशिष्टोऽस्मदर्थो मामित्यंशस्य विषयः । स्वाप्ययावस्थाप्रसिद्धाविशदस्वानुभवैक-

तानश्चाहमर्थोऽहमित्यंशस्य विषयः । अत्र सुप्तोऽहमीदृशो अहमिति च मामपि न ज्ञातवानहमित्येव स्वल्वनु-भवप्रकारः ।।

किञ्च-सुषुप्तावात्मा अज्ञानसाक्षित्वेनाऽस्त इति हि भवदीया प्रक्रिया । साक्षित्वञ्च साक्षाज्ज्ञातृत्व- मेव न ह्यजानतः साक्षित्वम् । ज्ञातैव हि लोकवेदयोः साक्षीति व्यपदिश्यते; न ज्ञानमात्रम् । स्मरति च भग- वान् पाणिनिः "साक्षाद्द्रष्टरि संज्ञायाम्" इति साक्षाज्ज्ञातर्येव साक्षिशब्दम् । स चायं साक्षी जानामीति प्रतीय-मानोऽस्मदर्थ एवेति कुतस्तदानीमहमर्थोन प्रतीयेत । आत्मने स्वयमवभासमानोऽहमित्येवावभासत इति स्वापाद्यवस्थास्वपि आत्मा प्रकाशमानः अहमित्येवावभासत इति सिद्धम् ।।

यत्तु-मोक्षदशायामहमर्थो नानुवर्त्तते-इति; तदपेशलम् । तथासत्यात्मनाश एवापवर्गः प्रकारान्त- रेण प्रतिज्ञातः स्यात् । न चाहमर्थो धर्ममात्रम्; येन तद्विगमेऽप्यविद्यानिवृत्तविव स्वरूपमवतिष्ठेत । प्रत्युत स्वरूपमेवाहमर्थ आत्मनः । ज्ञानं तु तस्य धर्मः, "अहं जानामि ज्ञानं मे जातम्" इति चाहमर्थधर्मतया ज्ञान-प्रतीतेरेव ।।

अपि च यः परमार्थतो भ्रान्त्या वा आध्यात्मिकादिदुःखैर्दुःखितया स्वात्मानमनुसन्धत्ते "अहं दुःखी" इति, "सर्वमेतद्दुःखजातमपुनर्भवमपोह्य कथमहमनाकुलः स्वस्थो भवेयम्" इत्युत्पन्नमोक्षरागः स एव तत्सा-धने प्रवर्त्तते । स साधनानुष्ठानेन यद्यहमेव न भविष्यामीत्यवगच्छेत्, अपसर्पेदेवासौ मोक्षकथाप्रस्तावात् । तत-श्चाधिकारिविरहादेव सर्वं मोक्ष शास्त्रम् प्रमाणं स्यात् ।। अहमुपलक्षितं प्रकाशमात्रमपवर्गे अवतिष्ठत इति चेत्-किमनेन? मयि नष्टेऽपि किमपि प्रकाशमात्रमपवर्गेऽवतिष्ठत इति मत्वा न हि कश्चिदुद्धिपूर्वकारी प्रयतते । अतो-ऽहमर्थस्यैव ज्ञातृतया सिद्धियतः प्रत्यगात्मत्वम् ।

स च प्रत्यगात्मा मुक्तावप्यहमित्येव प्रकाशते स्वस्मै प्रकाशमानत्वात् । यो यः स्वस्मै प्रकाशते स सर्वः अहमित्येव प्रकाशते; यथा तथाऽवभावमानत्वेनोभयवादिसंमतः संसार्यात्मा । यः पुनरहमिति न चका-स्ति नासौ स्वस्मै प्रकाशते, यथा घटादिः । स्वस्मै प्रकाशते चायं मुक्तात्मा । स तस्मादहमित्येव प्रकाशते ।।

न चाहमिति प्रकाशमानत्वेन तस्याज्ञत्वसंसारित्वादिप्रसङ्गः । मोक्षविरोधातः अज्ञत्वाद्यहेतुत्वाच्चा-हम्प्रत्ययस्य । अज्ञानं नाम स्वरूपाज्ञानमन्यथाज्ञानं विपरीतज्ञानं वा । अहमित्येवात्मनस्स्वरूपमिति स्व-रूपज्ञानरूपोऽहम्प्रत्ययो नाज्ञत्वमापादयति; कुतः संसारित्वम्, अपि तु तद्विरोधित्वान्नाशयत्येव ।।

ब्रह्यात्मभावापरोक्ष्यनिर्द्धूतनिरवशेषाविद्यानामपि वामदेवादीनामहमित्येवात्मानुभवदर्शनाच्च । श्रूयते हि-"तद्धैतत् पश्यन्नृषिर्वामदेवः प्रतिपेदे अहं मनुरभवं सूर्यश्चेति", "अहमेकः प्रथममासं वर्तामि च भविष्यामि च" इत्यादि । सकलेतराज्ञानविरोधिनः सच्छब्दप्रत्ययमात्रभाजः परस्य ब्रह्मणो व्यवहारोऽप्येव-मेव." "हन्ताऽहमिमास्तिस्त्रो देवताः", "बहु स्यां प्रजायेय", "स ईक्षत लोकान्नु सृजा इति" । तथा-"यस्मात् क्षरमतीतोऽहमक्षरादपि चोत्तमः । अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः", "अहमात्मा गुडाकेश", "न त्वेवाहं जातु नासम्", "अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा", "अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्त्तते", "तेषामहं समुद्धर्ता मृत्यसंसारसागरात्", "अहं वीजप्रदः पिता", "वेदाहं समतीतानि" इत्यादिषु ।।

यद्यहमित्येवात्मनः स्वरूपमः कथं तर्ह्यहङ्कारस्य क्षेत्रान्तर्भावो भगवतोपदिश्यते, "महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च" इति ।। उच्यते । स्वरूपोपदेशेषु सर्वेष्वहमित्येवोपदेशात् तथैवात्मस्वरूपप्रतिपत्तेश्चाहमि-त्येव प्रत्यगात्मनः स्वरूपम् । अव्यक्तपरिणामभेदस्याहङ्कारस्य क्षेत्रान्तर्भावो भगवतैवोपदिश्यते । स त्वना-

त्मनि देहेऽम्भावकरणहेतुत्वेनाहङ्कार इत्युच्यते । अस्य त्वहङ्कारशब्दस्य अभूततदूभावेऽर्थे च्विप्रत्ययमुत्पाद्य व्युत्प-त्तिर्द्रष्टव्या । अयमेव त्वहङ्कार उत्कृष्टजनावमानहेतुर्गर्वापरनामा शास्त्रेषु बहुशो हेयतया प्रतिपाद्यते । तस्माद्वाधकापेताऽहम्बुद्धिः साक्षादात्मगोचरैव । शरीरगोचरा त्वहम्बुद्धिरविद्यैव । यथोक्तं भगवता पराश- रेण, "श्रूयतां चाप्यविद्यायाः स्वरूपं कुलनन्दन । अनात्मन्यात्मबुद्धिर्या" इति ।। यदि ज्ञप्तिमात्रमेवात्मा, तदाऽनात्मन्यात्माभिमाने, शरीरे ज्ञप्तिमात्रप्रतिभासः स्यात्; न ज्ञातृत्वप्रतिभासः । तस्मात् ज्ञाताऽहमर्थ एवात्मा । तदुक्तम्-

"अतः प्रत्यक्षसिद्धत्वादुक्तन्यायागमान्वयात् । अविद्यायोगतश्चात्मा ज्ञाताऽहमिति भासते ।।" इति ।

तथा च,-"देहेन्द्रियमनःप्राणधीभ्योऽन्योऽनन्यसाधनः । नित्यो व्यापी प्रतिक्षेत्रमात्मा भिन्नस्स्वतस्सुखी ।।" इति ।

अनन्यसाधनः-स्वप्रकाशः । व्यापी-अतिसूक्ष्मतया सर्वाचेतनान्तःप्रवेशस्वभावः ।।

यदुक्तम्-दोषमूलत्वेनान्यथासिद्धिसम्भावनया सकलभेदावलम्बिप्रत्यक्षस्य शास्त्रबाध्यत्वमिति-को-ऽयं दोष इति वक्तव्यम्, यन्मूलतया प्रत्यक्षस्यान्यथासिद्धिः ।। अनादिभेदवासनैव हि दोष इति चेत्-भेदवा-सनायास्तिमिरादिवत् यथावस्थितवस्तुविपरीतज्ञानहेतुत्वं किमन्यत्र ज्ञातपूर्वम् ।। अनेनैव शास्त्रविरोधेन ज्ञास्यत इति चेत् न; अन्योन्याश्रयणात्-शास्त्रस्य निरस्तनिखिलविशेषवस्तुबोधित्वनिश्चये सति भेदवासना- या दोषत्वनिश्चयः, भेदवासनाया दोषत्वनिश्चये सति शास्त्रस्य निरस्तनिखिलविशेषवस्तुबोधित्वनिश्चय इति । किञ्च यदि भेदवासनामूलत्वेन प्रत्यक्षस्य विपरीतार्थत्वम्, शास्त्रमपि तन्मूलत्वेन तथैव स्यात् ।। अथो-च्येत-दोषमूलत्वेऽपि शास्त्रस्य प्रत्यक्षावगतसकलभेदनिरसनज्ञानहेतुत्वेन परत्वात् तत् प्रत्यक्षस्य बाधकमिति-तन्न; दोषमूलत्वे ज्ञाते सति परत्वमकिञ्चित्करम् । रज्जुसर्पज्ञाननिमित्तभये सति भ्रान्तोऽयमिति परिज्ञातेन केनचित् "नायं सर्पः; मा भैषीः" इत्युक्तेऽपि भयानिवृत्तिदर्शनात् । शास्त्रस्य च दोषमूलत्वं श्रवणवेलायामेव ज्ञातम् । श्रवणावगतनिखिलभेदोपमर्दिब्रह्मात्मैकत्वविज्ञानाभ्यासरूपत्वान्मननादेः ।। अपि च-इदं शास्त्रम्; एतच्चासम्भाव्यमानदोषम्; प्रत्यक्षन्तु सम्भाव्यमानदोषम् इति केनावगतं त्वया? न तावत्स्वतस्सिद्धा निर्द्धूत-निखिलविशेषानुभूतिरिममर्थमवगमयति; तस्याः सर्वविषयविरक्तत्वात्; शास्त्रपक्षपातविरहाच्च । नाप्यैन्द्रि-यिकं प्रत्यक्षम्, दोष मूलत्वेन विपरीतार्थत्वात् । तन्मूलत्वादेव नान्यान्यपि प्रमाणानि । अतः स्वपक्षसाधन-प्रमाणानभ्युपगमान्न स्वाभिमतार्थसिद्धिः ।।

ननु व्यावहारिकप्रमाणप्रमेयव्यवहारोऽस्माकामप्यस्त्येव; कोऽयं व्यावहारिको नाम? आपातप्रती-तिसिद्धो युक्तिभिर्निरूपितो न तथाऽवस्थित इति चेत्; किं तेन प्रयोजनम्? प्रमाणतया प्रतिपन्नेऽपि यौक्तिक-वाधादेव प्रमाणकार्याभावात् ।।

अथोच्येत-शास्त्रप्रत्यक्षयोरविद्यामूलत्वेऽपि प्रत्यक्षविषयस्य शास्त्रेण बाधो दृश्यते; शास्त्रविषयस्य सदद्वितीयब्रह्मणः पश्चात्तनबाधादर्शनेन निविर्शेषानुभूतिमात्रं बह्यैव परमार्थ इति । तदयुक्तम्, अबाधितस्यापि दोषमूलस्यापा-रमार्थ्यनिश्चयात् ।

तदुक्तं भवति-यथा सकलेतरकाचादिदोषरहित पुरुषान्तरागोचरगिरिगुहासु वसतस्तैमिरिकजनस्य (अज्ञातस्वतिमिरस्य)

(ज्ञातस्वतिमिरस्य) सर्वस्य तिमिरदोषाविशेषेण द्विचन्द्रज्ञानमविशिष्टं जायते । न

तत्र बाध-कप्रत्ययोऽस्तीति न तन्मिथ्या न भवतीति तद्विषयभूतं चन्द्रद्वित्वमपि (द्विचन्द्रत्वमपि) मिथ्यैव ।

दोषो ह्ययथार्थज्ञानहेतुः । तथा ब्रह्मज्ञानमविद्यामूलत्वेन बाधकज्ञानरहितमपि स्वविषयेण ब्रह्मणा सह मिथ्यैव-इति ।

भवन्ति चात्र प्रयोगाः-विवादाध्यासितं ब्रह्म मिथ्या, अविद्यावत उत्पन्नज्ञानविषयत्वात् प्रपञ्चवत् । ब्रह्ममिथ्या, ज्ञानविषयत्वात्, प्रपञ्चवत् । ब्रह्म मिथ्या, असत्यहेतुजन्यज्ञानविषयत्वात्, प्रपञ्चवदेव ।

न च वाच्यम्-स्वाप्नस्य हस्त्यादिविज्ञानस्यासत्यस्य परमार्थशुभाशुभप्रतिपत्तिहेतुभाववत् अविद्या-मूलत्वे न असत्यस्यापि शास्त्रस्य परमार्थभूतब्रह्मविषयप्रतिपत्तिहेतुभावो न विरुद्ध इति; स्वाप्नज्ञानस्यासत्य-त्वाभावात् । तत्र हि विषयाणामेव मिथ्यात्वम्; तेषामेव हि बाधो दृश्यते; न ज्ञानस्य । न हि-मया स्वप्नवे-लायामनुभूतं ज्ञानमपि न विद्यत इति कस्यचिदपि प्रत्ययो जायते । दर्शनं तु विद्यते, अर्था न सन्तीति हि बाध-कप्रत्ययः । मायाविनो मन्त्रौषधादिप्रभवं मायामयं ज्ञानं सत्यमेव प्रीतेर्भयस्य च हेतुः; तत्रापि ज्ञानस्याबाधि-तत्वात् । विषयेन्द्रियादिदोषजन्यं रजवादौ सर्पादिविज्ञानं सत्यमेव भयादिहेतुः । सत्यैव अदष्टेपि स्वात्मनि सर्पसन्निधानाद्दष्टबुद्धि; । सत्यैव शङ्काविषबुर्द्धिमरणहेतुभूता । वस्तुभूत एव जलादौ मुखादिप्रतिभासो वस्तु-भूतमुखगतविशेषनिश्चयहेतुः । एषां संवेदनानामुत्पत्तिमत्त्वादर्थक्रियाकारित्वाच्च सत्यत्वमवसीयते ।

हस्त्यादीनामभावेऽपि कथं तद्बुद्धयः सत्या भवन्तीति चेत्; नैतत्, बुद्धीनां सालम्बनत्वमात्रनिय- मात् । अर्थस्य प्रतिभासमानत्वमेव ह्यालम्बनत्वे अपेक्षितम् । प्रतिभासमानता च अस्त्येव दोषवशात् ।

स तु बाधितोऽसत्य इत्यवसीयते । अबाधिता हि बुद्धिः सत्यैवेत्युक्तम् ।।

रेखया वर्णप्रतिपत्तावपि नासत्यात्सत्यबुद्धिः, रेखायास्सत्यत्वात् ।। ननु वर्णात्मना प्रतिपन्ना रेखा वर्णबुद्धिहेतुः,वर्णात्मता त्वसत्या । नैवम्; वर्णात्मताया असत्याया उपायत्वायोगात् । असतो निरुपाख्यस्य ह्युपायत्वं न दृष्टमनुपपन्नञ्च । अथ तस्यां वर्णबुद्धेरुपायत्वम्, एवं तर्ह्यसत्यात्सत्यबुद्धिर्न स्यात् बुद्धेस्सत्यत्वा-देव । उपायोपेययोरेकत्वप्रसङ्गश्च, उभयोर्वर्णबुद्धित्वाविशेषात् । रेखाया अविद्यमानवर्णात्मनोपायत्वे चैकस्या- मेव रेखायामविद्यमानसर्ववर्णात्मकत्वस्य सुलभत्वादेकरेखादर्शनात्सर्ववणर्प्रतिपत्तिस्स्यात् । अथ पिण्डविशेषे देवदत्तादिशब्दसङ्केतवत् चक्षुर्ग्राह्यरेखाविशेषे श्रोत्रग्राह्यवर्णविशेषसङ्केतवशाद्रेखाविशेषो वर्णविशेषबुद्धिहेतु-रिति-हन्त तर्हि सत्यादेव सत्यप्रतिपत्तिः, रेखायाः सङ्केतस्य च सत्यत्वात् ।

रेखागवयादपि सत्यगवयबुद्धिः सादृश्यनिबन्धना, सादृश्यञ्च सत्यमेव ।

न चैकरूपस्य शब्दस्य नादविशेषेणार्थभेदबुद्धिहेतुत्वेऽप्यसत्यात्सत्यप्रतिपत्तिः; नानानादाभिव्य-स्यैकस्यैव शब्दस्य तत्तन्नादाभिव्यङ्गयस्वरूपेणार्थविशेषैस्सह सम्बन्धग्रहणवशादथर्भेदबुद्धयुत्पत्तिहेतुत्वात् । शब्दस्यैकरूपत्वमपि न साधीयः; गकारादेबोधकस्यैव श्रोत्रग्राह्यत्वेन शब्दत्वात् ।

अतोऽसत्यात् शास्त्रात् सत्यब्रह्मविषयप्रतिपत्तिर्दुरुपपादा ।

ननु न शास्त्रस्य गगनकुसुमवदसत्यत्वम्; प्रागद्वैतज्ञानात्सद्वुद्धिबोध्यत्वात् । उत्पन्ने तत्त्वज्ञाने ह्यस-त्यत्वं शास्त्रस्य । न तदा शास्त्रं निरस्तनिखिलभेदचिन्मात्रब्रह्मज्ञानोपायः । यदोपायः, तदास्त्येव शास्त्रम्, अस्तीति बुद्धेः । नैवम्; असति शास्त्रे अस्ति शास्त्रमिति बुद्धेर्मिथ्यात्वात् । ततः किम्? इदं ततः । मिथ्या-भूतशास्त्रजन्यज्ञानस्य मिथ्यात्वेन तद्विषयस्यापि ब्रह्मणो मिथ्यात्वम्; यथा धूमबुध्द्या गृहीतबाष्पजन्याग्नि-ज्ञानस्य मिथ्यात्वेन तद्विषयस्याग्नेरपि मिथ्यात्वम् । पश्चात्तनबाधादर्शनञ्चासिद्धम्; शून्यमेव तत्त्वमिति

वाक्येन तस्यापि बाधदर्शनात् । तत्तु भ्रान्तिमूलमिति चेत्-एतदपि भ्रान्तिमूलमिति त्वयैवोक्तम् । पाश्चात्त्य-बाधादर्शनं तु तस्यैवेतेत्यलमप्रतिष्ठितकुतर्कपरिहसनेन ।

यदुक्तं-वेदान्तवाक्यानि निर्विशेषज्ञानैकरसवस्तुमात्रप्रतिपादनपराणि, "सदेव सौम्येदमग्र आसीत्" इत्येव-मादीनीति । तदयुक्तम्; एकविज्ञानेन सर्वविज्ञानप्रतिज्ञोपपादनमुखेन सच्छब्दवाच्यस्य परस्य ब्रह्मणो जगदु-पादानत्वं जगन्निमित्तत्वं सर्वज्ञता सवर्शक्तियोगः सत्यसङ्कल्पत्वं सर्वान्तरत्वं सर्वाधारत्वं सर्वनियमनमि-त्याद्यनेककल्याणगुणविशिष्टतां कृत्स्नस्य जगतस्तदात्मकतां च प्रतिपाद्य एवम्भूतब्रह्मात्मकस्त्वमसीति श्वेतकेतुं प्रत्युपदेशाय प्रवृत्तत्वात् प्रकरणस्य । प्रपञ्चितश्चायमर्थो वेदार्थसंग्रहे । अत्राप्यारम्भणाधिकरणे निपु-णतरमुपपादयिष्यते ।।

1.1.1

"अथ परा यया तदक्षरम्" इत्यत्रापि प्राकृतान् हेयगुणान् प्रतिषिध्द्य नित्यत्वविभुत्वसूक्ष्मत्वसर्वगतत्वाव्य-यत्वभूतयोनित्वसार्वज्ञ्यादिकल्याणगुणयोगः परस्य ब्रह्मणः प्रतिपादितः । "सत्यं ज्ञानमनन्तं ब्रह्म" इत्यत्रापि

सामानाधिकरण्यस्यानेकविशेषणविशिष्यैकार्थाभिधानव्युत्पत्त्या न निर्विशेषवस्तुसिद्धिः । प्रवृत्तिनिमि-त्तभेदेनैकार्थवृत्तित्वं हि सामानाधिकरण्यम् । तत्र सत्यज्ञानादिपदमुख्यार्थैर्गुणैस्तत्तद्गुणविरोध्याकारप्रत्य-नीकाकारैर्वा एकस्मिन्नेवार्थे पदानां प्रवृत्तौ निमित्तभेदोऽवश्याश्रयणीयः । इयांस्तु विशेषः,-एकस्मिन् पक्षे पदानां मुख्यार्थता, अपरस्मिंश्च तेषां लक्षणा । न चाज्ञानादीनां प्रत्यनीकता वस्तुस्वरूपमेव । एकेनैव पदेन स्वरूपं प्रतिपन्नमिति पदान्तरप्रयोगवैयर्थ्यात् । तथा सति सामानाधिकरण्यासिद्धिश्च, एकस्मिन् वस्तुनि वर्तमानानां पदानां निमित्तभेदानाश्रयणात् । न च एकस्यैवार्थस्य विशेषणभेदेन विशिष्टताभेदादनेकार्थत्वं पदानां सामानाधिकरण्यविरोधि; एकस्यैव वस्तुनोऽनेकविशेषणविशिष्टता प्रतिपादनपरत्वात्सामानाधि-करण्यस्य, "भिन्नप्रवृविनिमित्तानां शब्दानामेकस्मिन्नर्थे वृत्तिः सामानाधिकरण्यम्" इति हि शाब्दाः ।

यदुक्तम्-एकमेवाद्वितीयमित्यत्राद्वितीयपदं गुणतोऽपि सद्वितीयतां न सहते; अतस्सर्वशाखाप्रत्यय-न्यायेन कारणवाक्यानामद्वितीयवस्तुप्रतिपादनपरत्वमभ्युपगमनीयम्, कारणतयोपलक्षितस्याद्वितीयस्य ब्रह्मणो लक्षणमिदमुच्यते "सत्यं ज्ञानमनन्तं ब्रह्म" इति; अतो लिलक्षयिषितं ब्रह्म निर्गुणमेव, अन्यथा "निर्गु-णम्" निरञ्जनम्" इत्यादिभिर्विरोधश्चेति तदनुपपन्नम्, जगदुपादानस्य ब्रह्मणः स्वव्यतिरिक्ताधिष्ठात्रन्तर-निवारणेन विचित्रशक्तियोगप्रतिपादनपरत्वादद्वितीयपदस्य । तथैव विचित्रशक्तियोगमेवावगमयति "तदैक्षत बहुस्यां प्रजायेयेति तत्तेजोऽसृजत" इत्यादि । अविशेषेणाद्वितीयमित्युक्ते निमित्तान्तरमात्रनिषेधः कथं ज्ञायत इति चेत्; सिसृक्षोर्ब्रह्मण उपादानकारणत्वं "सदेव सोम्येदमग्र आसीदेकमेव" इति प्रतिपादितम् । कार्योत्पत्ति-स्वाभाव्येन बुद्धिस्थं निमित्तान्तरमिति तदेवाद्वितीयपदेन निषिध्यत इत्यवगम्यते । सर्वनिषेधे हि स्वाभ्यु- पगतास्सिषाधयिषिता नित्यत्वादयश्च निषिद्धाः स्युः । सर्वशाखाप्रत्ययन्यायश्चात्र भवतो विपरीतफलः, सर्व-शाखासु कारणान्वयिनां सर्वज्ञत्वादीनां गुणानामत्रोपसंहारहेतुत्वात् अतः कारणवाक्यस्वभावादपि "सत्यं ज्ञानमनन्तं ब्रह्म" इत्यनेन सविशेषमेव प्रतिपाद्यत इति विज्ञायते ।।

निर्गुणसगुणवाक्ययोर्विषयावभागेनाविरोधः ।।

न च निर्गुणवाक्यविरोधः, प्राकृतहेयगुणविषयत्वात्तेषां "निर्गुणं "निरञ्जनं "निष्क्रियं शान्तम्" इत्यादीनाम् । ज्ञानमात्रस्वरूपवादिन्योऽपि श्रुतयो ब्रह्मणो ज्ञानस्वरूपतामभिदधति; न तावता निर्विशे-षज्ञानमात्रमेव तत्त्वम् , ज्ञातुरेव ज्ञानस्वरूपत्वात् ।

ज्ञानस्वरूपस्यैव तस्य ज्ञानाश्रयत्वं मणिद्युमणिदीपादिवद्युक्तमेवेत्युक्तम् । ज्ञातुत्वमेव हि सर्वाः श्रुतयो वदन्ति ।। "यः सर्वज्ञः सर्ववित्" "तदैक्षत" "सेयं देवतैक्षत" "स ईक्षत लोकान्नु सृजा इति "नित्यो नित्यानां चेतनश्चेतनानामेको बहूनां यो विदधाति कामान्" "ज्ञाज्ञौ द्वावजा-वीशनीशौ" "तमीश्वराणां परमं महेश्वरं तं दैवतानां परमं च दैवतम् । पतिं पतीनां परमं परस्ताद्विदाम देवं भुवनेशमीड्यम्" "न तस्य कार्यं करणं च विद्यते न तत्समश्चाभ्यधिकश्च दृश्यते । पराऽस्य शक्तिर्विविधैव श्रूयते स्वाभाविकी ज्ञानबलक्रिया च" "एष आत्माऽपहतपाप्मा विजरो विमृत्युर्विशोको विजिधित्सोऽपिपांसस्त्सत्यकामस्सत्यसङ्कल्पः" इत्याद्याः श्रुतयो ज्ञातृत्वप्रमुखान् कल्याणगुणान् ज्ञानस्वरूपस्यैव ब्रह्मणः स्वाभाविकान् वदन्ति; समस्तहेयरहित-ताञ्च ।

निर्गुणवाक्यानां सगुणवाक्यानां च विषयमपहतपाप्मेत्याद्यपिपास इत्यन्तेन हेयगुणान् प्रतिषिध्य सत्यकामः सत्यसङ्कल्प इति ब्रह्मणः कल्याणगुणान् विदधतीयं श्रुतिरेव विविनक्तीति सगुणनिर्गुणवाक्ययो-र्विरोधाभावादन्यतरस्य मिथ्याविषयताश्रयणमपि नाशङ्कनीयम् ।।

"भीषाऽस्माद्वातः पवते" इत्यादिना ब्रह्मगुणानारभ्य, "ते ये शतम्" इत्यनुक्रमेण क्षेत्रज्ञानन्दाति-शयमुकत्वा, "यतो वाचो निवर्तन्ते अप्राप्य मनसा सह आनन्दं ब्रह्मणो विद्वान्" इति ब्रह्मणः कल्याणगुणा-नन्त्यमत्यादरेण वदतीयं श्रुतिः । "सोऽश्नुते सर्वान् कामान् सह ब्रह्मणा विपश्चिता" इति ब्रह्मवेदनफलमव-गमयत् वाक्यं परस्य विपश्चितो ब्रह्मणो गुणानन्त्यं ब्रवीति । विपश्चिता ब्रह्मणा सह सर्वान् कामान् समश्नुते । काम्यन्त इति कामाः कल्याणगुणाः । ब्रह्मणा सह तद्गुणान् सर्वानश्नुत

इत्यर्थः । दहरविद्यायाम् , "तस्मिन् यदन्तस्तदन्वेष्टव्यम्" इतिवत् गुणप्राधान्यं वक्तुं सहशब्दः । फलोपासनयोः प्रकारैक्यम्, "यथाक्रतुरस्मिन् लोके पुरुषो भवति, तथेतः प्रेत्य भवति" इति श्रुत्यैव सिद्धम् ।।

"यस्यामतं तस्य मतम्...अविज्ञातं विजानताम्" इति ब्रह्मणो ज्ञानाविषयत्वमुक्तञ्चेत्, "ब्रह्मविदा- प्नोति परम्", "ब्रह्म वेद ब्रह्मैव भवति" इति ज्ञानान्मोक्षोपदेशो न स्यात् । "असन्नेव स भवति, असद्व्रह्मेति वेद चेत् । अस्ति ब्रह्मेति चेद्वेद, सन्तमेनं ततो विदुः" इति ब्रह्मविषयज्ञानासद्भावसद्भावाभ्यामात्मनाशमा-त्मसत्ताञ्च वदति; अतो ब्रह्मविषयवेदनमेवापवर्गोपायं (गेय) सर्वाः श्रुतयो विदधति । ज्ञानञ्चोपासनात्म-कम्, उपास्यञ्च ब्रह्म सगुणमित्युक्तम् । "यतो वाचो निवर्तन्ते अप्राप्य मनसा सह" इति ब्रह्मणोऽनन्तस्या-परिच्छिन्नगुणस्य वाङ्मनसयोः एतावदिति परिच्छेदायोग्यत्वश्रवणेन ब्रह्म एतावदिति ब्रह्मपरिच्छेदज्ञान- वतां ब्रह्माविज्ञातममतमित्युक्तम्, अपरिच्छिन्नत्वाद्व्रह्मणः । अन्यथा "यस्यामतं तस्य मतम्", "विज्ञातम-विजानताम्" इति मतत्वविज्ञातत्ववचनं तत्रैव विरुद्धयते ।

यत्तु "न दृष्टेर्द्रष्टारं...न मतेर्मन्तारम्" इति श्रुतिः दृष्टेर्मतेर्व्यतिरिक्तं द्रष्टारं मन्तारं च प्रतिषेधतीति- तत् आगन्तुकचैतन्यगुणयोगितया ज्ञातुरज्ञानस्वरूपतां कुतर्कसिद्धां मत्वा, न तथाऽऽत्मानं पश्येः, न मन्वीथाः, अपि तु द्रष्टारं मन्तारमप्यात्मानं दृष्टिमतिरूपमेव पश्येरित्यभिदधातीति परिहृतम् । अथवा दृष्टे-र्द्रष्टारं मतेर्मन्तारं जीवात्मानं प्रतिषिद्धय सर्वभूतान्तरात्मानं परमात्मानमेवोपास्स्वेति वाक्यार्थः । अन्यथा, "विज्ञातारमरे केन विजानीयात्" इत्यादिज्ञातृत्वश्रुतिविरोधश्च ।। "आनन्दो ब्रह्म" इत्यानन्दमात्रमेव ब्रह्मस्व-रूपं प्रतीयत इति यदुक्तम्; तत् ज्ञानाश्रयस्य ब्रह्मणो ज्ञानं स्वरूपमिति वदतीति परिहृतम् । ज्ञानमेव ह्यनु-कूलमानन्द इत्युच्यते ।"विज्ञानमानन्दं ब्रह्म" इति, आनन्दरूपमेव विज्ञानं ब्रह्मेत्यर्थः । अत एव भवतामे-करसता ।

अस्य ज्ञानस्वरूपस्यैव ज्ञातृत्वमपि श्रुतिशतसमधिगतमित्युक्तम् । तद्वदेव, "स एको ब्रह्मण आनन्दः", "आनन्दं ब्रह्मणो विद्वान्" इति व्यतिरेकनिर्देशाच्च नानन्दमात्रं ब्रह्म; अपि त्वानन्दि; ज्ञातृत्वमेव ह्यानन्दि- त्वम् ।

यदिदमुक्तम्, "यत्र हि द्वैतमिव भवति", "नेह नानास्ति किञ्चन । मृत्योः स मृत्युमाप्नोति य इह ना- नेव पश्यति", "यत्र त्वस्य सर्वमात्मैवाभूत् तत् केन कं पश्येत्" इति भेदनिषेधो बहुधा (शो) दृश्यत इति- तत्-"कृत्स्नस्य जगतो ब्रह्मकार्यतया तदन्तर्यामिकतया च तदात्मकत्वेनैक्यात् तत्प्रत्यनीकनानात्वं प्रतिषि-ध्यते । न पुनः, बहु स्यां प्रजायेयेति बहुभवनसङ्कल्पपूर्वकं ब्रह्मणो नानात्वं श्रुतिसिद्धं प्रतिषिध्यत" इति परि-

हृतम् ।

नानात्वनिषेधादियमपरमार्थविषयेति चेत्-न; प्रत्यक्षादिसकलप्रमाणानवगतं नानात्वं दुरारोहं ब्रह्मणः प्रतिपाद्य तदेव बाध्यत इत्युपहास्यमिदम् ।

"यदा ह्येवैष एतस्मिन्नुदरमन्तरं कुरुते । अथ तस्य भयं भवति" इति ब्रह्मणि नानात्वं पश्यतो भयप्रा-प्तिरिति यदुक्तम्-तदसत्; "सर्वं खल्विदं ब्रह्म तज्जलानिति शान्त उपासीत" इति तन्नानात्वानुसन्धानस्य शान्तिहेतुत्वोपदेशात् । तथा हि सर्वस्य जगतः तदुत्पत्तिस्थितिलयकर्मतया तदात्मकत्वानुसन्धानेनात्र शान्तिर्विधीयते । अतो यथावस्थितदेवतिर्यङ्मनुष्यस्थावरादिभेदभिन्नं जगत् ब्रह्मात्मकमित्यनुसंदधानस्य शान्तिहेतुतया अभयप्राप्तिहेतुत्वेन न भयहेतुत्वप्रसङ्गः ।। एवं तर्हि, "अथ तस्य भयं भवति" इति किमुच्यते ।। इदमुच्यते; "यदा ह्येवैष एतस्मिन्नदृश्येऽनात्म्येऽनिरुक्तेऽनिलयनेऽभयं प्रतिष्ठां विन्दते । अथ सोऽभयं गतो भवति" इत्यभयप्राप्तिहेतुत्वेन ब्रह्मणि या प्रतिष्ठा अभिहिता; तस्याः विच्छेदे भयं भवतीति । यथोक्तं महर्षिभिः-

"यन्मुहूर्तं क्षणं वाऽपि वासुदेवो न चिन्त्यते । सा हानिस्तन्महच्छिद्रं सा भ्रान्तिः सा च विक्रिया" इत्यादि । ब्रह्मणि प्रतिष्ठाया अन्तरम्-अवकाशः विच्छेद एव ।

यदुक्तम् "न स्थानतोऽपि" इति सर्वविशेषरहितं ब्रह्मेति च वक्ष्यतीति-तन्न । सविशेषं ब्रह्मेत्येव हि तत्र वक्ष्यति । "मायामात्रं तु" इति च स्वाप्नानामप्यर्थानां जागरितावस्थानुभूतपदार्थवैधर्म्येण मायामात्र-त्वमुच्यत इति जागरितावस्थानुभूतानामिव पारमार्थिकत्वमेव वक्ष्यति ।।

स्मृतिपुराणयोरपि निर्विशेषज्ञानमोत्रमेव परमार्थः; अन्यदपारमार्थिकमिति प्रतीयत इति यदभिहितम्-तदसत्;-"यो मामजमनादिं च वेत्ति लोकमहेश्वरम् ।",

"मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः । न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् ।

भूतभृन्न च भूतस्थो ममात्मा भूतभावनः ।।", "अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा ।

मत्तः परतरं नान्यत् किञ्चिदस्ति धनञ्जय ! । मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव",

"विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् ।", "उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः ।

यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ।। यस्मात् क्षरमतीतोऽहमक्षरादपि चोत्तमः ।

अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः", "स सर्वभूतप्रकृतिं विकारान् गुणादिदोषांश्च मुने ! व्यतीतः ।

अतीतसर्वावरणोऽखिलात्मा तेनाऽऽस्तृतं यद् भुवनान्तराले ।।

समस्तकल्याणगुणात्मकोऽसौ स्वशक्तिलेशोद् धृतभूतसर्गः ।

इच्छागृहीताभिमतोरुदेहः संसाधितशेषजगद्धितोऽसौ ।।

तेजोबलैश्वर्यमहावबोधसुवीर्यशक्त्यायादिगुणैकराशिः ।

परः पराणां सकला न यत्र क्लेशादयः सन्ति परावरेशे ।।

स ईश्वरो व्यष्टिसमष्टिरूपोऽव्यक्तस्वरूपः प्रकटस्वरूपः ।

सर्वेश्वरः सर्वदृक् सर्ववेत्ता समस्तशक्तिः परमेश्वराख्यः ।।

स (सं) ज्ञायते येन तदस्तदोषं शुद्धं परं निर्मलमेकरूपम् ।

संदृश्यते वाऽप्यधिगम्यते वा तज्ज्ञानमज्ञानमतोऽन्यदुक्तम् ।।" "शुद्धे महाविभूत्याख्ये परे ब्रह्मणि शब्द्यते । मैत्रेय ! भगयच्छब्दः सर्वकारणकारणे ।। संभर्तेति तथा भर्ता भकारोऽथर्द्वयान्वितः ।

नेता गमयिता स्त्रष्टा गकारार्थस्तथा मुने ! ।।

ऐश्वर्यस्य समग्रस्य वीर्यस्य यशसः श्रियः । ज्ञानवैराग्ययोश्चैव षण्णां भग इतीरणा ।।

वसन्ति तत्र भूतानि भूतात्मन्यखिलात्मनि । स च भूतेष्वशेषेषु विकारार्थस्ततोऽव्ययः ।।"

"ज्ञानशक्तिबलैश्वर्यवीर्यतेजांस्यशेषतः । भगवच्छब्दवाच्यानि विना हेयैर्गुणादिभिः ।।"

"एवमेष महाशब्दो मैत्रेय ! भगवानिति । परमब्रह्मभूतस्य वासुदेवस्य नान्यगः ।।

तत्र पूज्यपदार्थोक्तिपरिभाषासमन्वितः । शब्दोऽयं नोपचारेण त्वन्यत्र ह्युपचारतः ।।"

"समस्ताः शक्तयश्चैता नृप ! यत्र प्रतिष्ठिताः । तद्विश्वरूपवैरूप्यं रूपमन्यद्धरेर्महत् ।।

समस्तशक्ति रूपाणि तत् करोति जनेश्वर ! । देवतिर्यङ्मनुष्याख्याचेष्टावन्ति स्वलीलया ।।

जगतामुपकाराय न सा कर्मनिमित्तजा । चेष्टा तस्याप्रमेयस्य व्यापिन्यव्याहतात्मिका ।।"

"एवम्प्रकारममलं नित्यं व्यापकमक्षयम् । समस्तहेयरहितंविष्ण्वाख्यं परमं पदम् ।।"

"परः पराणां परमः परमात्माऽऽत्मसंस्थितः । रूपवर्णादिनिर्देशविशेषणविवर्जितः ।।

अपक्षयविनाशाभ्यां परिणामर्द्धिजन्मभिः । वर्जितः शक्यते वक्तुं यः सदाऽस्तीति केवलम् ।।

सर्वत्रासौ समस्तं च वसत्यत्रेति वै यतः । ततः स वासुदेवेति विद्वद्भिः परिपठ्यते ।।

तद्व्रह्म परमं नित्यमजमक्षरमव्ययम् । एकस्वरूपं च सदा हेयाभावाच्च निमर्लम् ।।

तदेव सर्वमेवैतद्वयक्ताव्यक्तस्वरूपवत् । तथा पुरुषरूपेण कालरूपेण च स्थितम् ।।",

"प्रकृतिर्या मयाऽऽख्याता व्यक्ताव्यक्तस्वरूपिणी । पुरुषश्चाप्युभावेतौ लीयेते परमात्मनि ।।

परमात्मा च सर्वेषामाधारः परमेश्वरः । विष्णुनामा स वेदेषु वेदान्तेषु च गीयते ।।"

"द्वे रूपे ब्रह्मणस्तस्य मूर्तं चामूर्तमेव च । क्षराक्षरस्वरूपे ते सर्वभूतेषु च स्थिते ।।"

अक्षरं तत् परं ब्रह्म क्षरं सर्वमिदं जगत् । एकदेशस्थितस्याग्नेर्ज्योत्स्ना विस्तारिणी यथा ।।

परस्य ब्रह्मणः शक्तिस्तथेदमखिलं जगत् ।।",

"विष्णुशक्तिः परा प्रोक्ता क्षेत्रज्ञाख्या तथाऽपरा । अविद्या कर्मसंज्ञाऽन्या तृतीया शक्तिरिष्यते ।।

यया क्षेत्रज्ञशक्तिः सा वेष्टिता नृप ! सर्वगा । संसारतापानखिलान् अवाप्नोत्यतिसंततान् ।।

तया तिरोहितत्वाच्च शक्तिः क्षेत्रज्ञसंज्ञिता । सर्वभूतेषु भूपाल ! तारतम्येन वर्तते ।।",

"प्रधानं च पुमांश्चैव सर्वभूतात्मभूतया । विष्णुशकत्या महाबुद्धे ! वृतौ संश्रयधर्मिणौ ।

तयोः सैव पृथग्भावकारणं संश्रयस्य च ।।

यथा सक्तं जले वातो बिभर्ति कणिकाशतम् । शक्तिः सापि तथा विष्णोः प्रधानपुरुषात्मनः ।।",

"तदेतदक्षयं नित्यं जगन्मुनिवराखिलम् । आविर्भावतिरोभावजन्मनाशविकल्पवत् ।।"

इत्यादिना परं ब्रह्म स्वभावत एव निरस्तनिखिलदोषगन्धं समस्तकल्याणगुणामकं जगदुत्पत्तिस्थितिसंहा-रान्तःप्रवेशनियमनादिलीलं प्रतिपाद्य, कृत्स्नस्य चिदचिद्वस्तुनः सर्वावस्थावस्थितस्य पारमार्थिकस्यैव पर- स्य ब्रह्मणः शरीरतया रूपत्वम्, शरीररूपतन्वंशाक्तिविभूत्यादिशब्दैः तत्तच्छब्दसामानाधिकरण्येन चाभि-धाय, तद्विभूतिभूतस्य चिद्वस्तुनः स्वरूपेणावस्थितिमचिन्मिश्रतया क्षेत्रज्ञरूपेण स्थितिं चोकत्वा, क्षेत्रज्ञाव-स्थायां पुण्यपापात्मककर्मरूपाविद्यावेष्टितत्वेन स्वाभाविकज्ञानरूपत्वाननुसन्धानमचिद्रूपार्थाकारतयाऽनु-सन्धानञ्च प्रतिपादितमिति, "परं ब्रह्म सविशेषम्; तद्विभूतिभूतं जगदपि पारमार्थिकमेव" इति ज्ञायते ।।

"प्रत्यस्तमितभेदम्" इत्यत्र देवमनुष्यादिप्रकृतिपरिणामविशेषसंसृष्टस्याप्यात्मनः स्वरूपं तद्गतभेदर-हितत्वेन तद्भेदवाचिदेवादिशब्दागोचरं ज्ञानसत्तैकलक्षणं स्वसंवेद्यं योगयुङ्मनसो न गोचर इत्युच्यत इति अनेन न प्रपञ्चापलापः । कथमिदमवगम्यत इति चेत-तदुच्यते-अस्मिन् प्रकरणे संसारैकभेषजतया योग-मभिधाय योगावयवान प्रत्याहारपर्यन्तांश्चोकत्वा,धारणासिद्धयर्थं शुभाश्रयं वक्तुं परस्य ब्रह्मणो विष्णोः शक्तिशब्दाभिचेयं रूपद्वयं मूर्तामूर्तविभागेन प्रतिपाद्य तृतीयशक्तिरूपकर्माख्याविद्यावेष्टितम् अचिद्विशिष्टं क्षेत्रज्ञं मूर्ताख्यविभागं भावनात्रयान्वयादशुभमित्युकत्वा, द्वितीयस्य कर्माख्याविद्याविरहिणोऽचिद्वियुक्तस्य ज्ञानैकाकारस्यामूर्ताख्यविभागस्य निष्पन्नयोगिध्येयतया योगयुङ्मनसोऽनालम्बनतया स्वतश्शुद्धिविरहाच्च शुभाश्रयत्वं प्रतिषिध्य, परशक्तिरूपमिदममूर्तमपरशक्तिरूपं क्षेत्रज्ञाख्यमूर्तञ्च परशक्तिरूपत्वात्मनः क्षेत्र-ज्ञातपत्तिहेतुभूततृतीयशकत्याख्यकमर्रूपाविद्या चेत्येतच्छक्तित्रयाश्रयो भगवदसाधारणम्, आदित्यवर्णम् इत्यादिवेदान्तसिद्धं मूर्तरूपं शुभाश्रय इत्युक्तम् । अत्र परिशुद्धात्मस्वरूपस्य शुभाश्रयतानर्हतां वक्तुम्, "प्रत्यस्यमितभेदं यत्" इत्युच्यते । तथाहि -

"न तद्योगयुजा शक्यं नृप ! चिन्तयितुं यतः । द्वितीयं विष्णुसंज्ञस्य योगिध्येयं महामते (परं पदम्) ।।

समस्ताः शक्तयश्चैता नृप ! यत्र प्रतिष्ठिताः । तत् विश्वरूपवैरूप्यं रूपमन्यद्धरेर्महत् ।।"

इति च वदति । तथा चतुर्मुखसनकसनन्दनादीनां जगदन्तर्वर्तिनामविद्यावेष्टितत्वेन शुभाश्रयतानर्हतामुकत्वा, बद्धानामेव पश्चात् योगेनोद्भूतबोधानां स्वस्वरूपापन्नानाञ्च स्वतःशुद्धिविरहात् भगवता शौनकेन शुभाश्र- यता निषिद्धा-"आब्रह्मस्तम्बपर्यन्ताः जगदन्तर्व्यवस्थिताः । प्राणिनः कमर्जनितसंसारवशवर्तिनः ।।

"यतस्ततो न ते ध्याने ध्यानिनामुपकारकाः । अविद्यान्तर्गताः सर्वे ते हि संसारगोचराः ।।

पश्चादुद्भूतबोधाश्च ध्यानेनैवोपकारकाः । नैसर्गिको न वै बोधस्तेषामप्यन्यतो यतः ।।"

"तस्मात् तदमलं ब्रह्म निसर्गादेव बोधवत् ।।" इत्यादिना परस्य ब्रह्मणोः विष्णोः स्वरूपं स्वासाधारणमेव शुभाश्रय इत्युक्तम् । अतोऽत्र न भेदापलापः प्रतीयते ।।

"ज्ञानस्वरूपम् इत्यत्रापि ज्ञानव्यतिरिक्तस्यार्थजातस्य कृत्स्नस्य न मिथ्यात्वं प्रतिपाद्यते; ज्ञानस्व-रूपस्याऽऽत्मनो देवमनुष्याद्यर्थाकारेणावभासो भ्रान्तिरित्येतावन्मात्रवचनात् । न हि शुक्तिकाया रजततया-ऽवभासं भ्रान्तिरित्युक्ते जगति कृत्स्नं रजतजातं मिथ्या भवति ।। जगद्ब्रह्मणोः सामानाधिकरण्येनैक्यप्रतीतेः, ब्रह्मणो ज्ञानस्वरूपस्यार्थाकारता भ्रान्तिरित्युक्ते सति अर्थजातस्य कृत्स्नस्य मिथ्यात्वमुक्तं स्यादिति चेत्-तदसत्; अस्मिन् शास्त्रे परस्य ब्रह्मणो विष्णोर्निरस्ताज्ञानादिनिखिलदोषगन्धस्य समस्तकल्याणगुणात्म- कस्य महाविभूतेः प्रतिपन्नतया तस्य भ्रान्तिदर्शनासंभवात् । सामानाधिकरण्येनैक्यप्रतिपादनञ्च बाधासह-मविरुद्धञ्चेत्यनन्तरमेवोपपादयिष्यते । अतोऽयमपि श्लोको नार्थस्वरूपस्य बाधकः ।।

तथा हि-"यतो वा इमानि भूतानि जायन्ते, येन जातानि जीवन्ति, यत् प्रयन्त्यभिसंविशन्ति, तद्विजिज्ञासस्व, तद्ब्रह्म" इति जगज्जन्मादिकारणं ब्रह्मेत्यवसिते सति -

"इतिहासपुराणाभ्यां वेदं समुपबृंहयेत् । बिभेत्यल्पश्रुतात् वेदो मामयं प्रतरिष्यति ।।" इति शास्त्रेण अर्थस्य इतिहासपुराणाभ्यामुपबृंहणं कार्यमिति विज्ञायते । (उपबृंहणं नाम विदितसकलवेदतदर्थानां स्वयो-गमहिमसाक्षात्कृतवेदतत्त्वार्थानां वाक्यैः स्वावगतवेदवाक्यार्थव्यक्तीकरणम् ) सकलशाखागतस्य वाक्या-र्थस्य अल्पभागश्रवणाद्दुरवगमत्वेन तेन विना निश्चयायोगादुपबृंहणं हि कार्यमेव । तत्र-पुलस्त्यवसिष्ठ-

वरप्रदानलब्धपरदेवतापारमार्थ्यज्ञानवतो भगवतः पराशरात् स्वावगतवेदार्थोपबृंहणमिच्छन् मैत्रेयः परिपप्रच्छ-

"सोऽहमिच्छामि धर्मज्ञ ! श्रोतुं त्वत्तो यथा जगत् । बभूव भूयश्च यथा महाभाग ! भविष्यति ।।

"यन्मयं च जगद्व्रह्मन् यतश्चैतच्चराचरम् । लीनमासीत् यथा यत्र लयमेष्यति यत्र च ।।" इत्यादिना ।।

अत्र ब्रह्मस्वरूपविशेष-तद्विभूतिभेदप्रकार-तदाराधनस्वरूप-फलविशेषाश्च पृष्टाः । ब्रह्मस्वरूपविशे-षप्रश्नेषु यतश्चैतच्चराचरमिति निमित्तोपादानयोः पृष्टत्वात्, यन्मयमित्यनेन सृष्टिस्थितिलयकर्मभूतं जगत् किमात्मकमिति पृष्टम् । तस्य चोत्तरम्, जगच्च स इति । इदञ्च तादात्म्यमन्तर्यामिरूपेणाऽऽत्मतया व्याप्ति-कृतम् ; न तु व्याप्य-व्यापकयोवस्र्त्वैक्यकृतम्; यन्मयमिति प्रश्नस्योत्तरत्वात् जगच्च स इति सामानाधि-करण्यस्य । यन्मयमिति मयडत्र न विकारार्थः; पृथक् प्रश्नवैयर्थ्यात् ।

नापि प्राणमयादिवत् स्वार्थिकः ; "जगच्च स इत्युत्तरानुपपत्तेः । तदा हि, विष्णुरेवेत्युत्तरमभवि- ष्यत् । अतः प्राचुर्यार्थ एव । "तत्प्रकृतवचने मयट्" इति मयट् । कृत्स्नं च जगत् तच्छरीरतया तत्प्रचुरमेव । तस्मात् यन्मयमित्यस्य प्रतिवचनं जगच्च स" इति सामानाधिकरण्यं जगद्व्रह्मणोः शरीरात्मभावनिबन्धन- मिति निश्चीयते ।

अन्यथा-निर्विशेषवस्तुप्रतिपादनपरे शास्त्रेऽभ्युपगम्यमाने, सर्वाण्येतानि प्रश्नप्रतिवचनानि न सङ्गच्छन्ते; तद्विवरणरूपं कृत्स्नं च शास्त्रं न सङ्गच्छते । तथा हि सति, प्रपञ्चभ्रमस्य किम् अधिष्ठानमित्येवं-रूपस्यैकस्य प्रश्नस्य निर्विशेषज्ञानमात्रमित्येवंरूपमेकमेवोत्तरं स्यात् ।

जगद्व्रह्मणोरेकद्रव्यत्वपरे च सामानाधिकरण्ये सत्यसङ्कल्पत्वादिकल्याणगुणैकतानता निखिलहेय-प्रत्यनीकता च बाध्येत; सर्वाशुभास्पदं च ब्रह्म भवेत् । आत्मशरीरभाव एवेदं सामानाधिकरण्यं मुख्यवृत्त- मिति स्थाप्यते । अतः, "विष्णोः सकाशादुद्भूतं जगत् तत्रैव च स्थितम् । स्थितिसंयमकर्ताऽसौ जगतोऽस्य जगच्च सः ।।" इति संग्रहेणोक्तमर्थं "परः पराणाम्" इत्यारभ्य विस्तरेण वक्तुं परब्रह्मभूतं भगवन्तं विष्णुं स्वेनैव रूपेणावस्थितम् "अविकाराय" इति श्लोकेन प्रथमं प्रणम्य, तमेव हिरण्यगर्भ-स्वावतार-शङ्कररूप-त्रिमूतिर्-प्रधान-काल-क्षेत्रज्ञसमष्टि-व्यष्टिरूपेणावस्थितञ्च नमस्करोति ।

तत्र "ज्ञानस्वरूपम्" इत्ययं श्लोकः क्षेत्रज्ञव्यष्टयात्मनाऽवस्थितस्य परमात्मनः स्वभावमाह । तस्म-#ान्नात्र निर्विशेषवस्तुप्रतीतिः ।

यदि निर्विशेषज्ञानस्वरूपब्रह्माधिष्ठानभ्रमप्रतिपादनपरं शास्त्रम्, तर्हि-

"निर्गुणस्याप्रमेयस्य शुद्धस्याप्यमलात्मनः । कथं सर्गादिकर्तृत्वं ब्रह्मणोऽभ्युपगम्यते" इति चोद्यम्,

"शक्तयः सर्वभावानामचिन्त्यज्ञानगोचराः । यतोऽतो ब्रह्मणस्तास्तु सर्गाद्या भावशक्तयः ।

भवन्ति तपतां श्रेष्ठ ! पावकस्य यथोष्णता ।" इति परिहारश्च न घटते ।

तथा हि सति "निर्गुणस्य ब्रह्मणः कथं सर्गादिकर्तृत्वम्", "न ब्रह्मणः पारमार्थिकः सर्गः, अपितु भ्रान्तिपरि-कल्पितः" इति चोद्यपरिहारौ स्याताम् । उत्पत्त्यादिकार्यं सत्त्वादिगुणयुक्तापरिपूर्णकर्मवश्येषु दृष्टमिति सत्त्वा-दिगुणरहितस्य परिपूर्णस्याकर्मवश्यस्य कर्मसंबन्धानर्हस्य कथं सर्गादिकर्तृत्वमभ्युपगम्यत इति चोद्यम् । दृष्टसकलविसजातीयस्य ब्रह्मणो यथोदितस्वभावस्यैव जलादिविसजातीयस्याग्न्यादेरौष्ण्यादिशक्तियोगवत् सर्वशक्तियोगो न विरुध्यत इति परिहारः ।

"परमार्थस्त्वमेवैकः" इत्याद्यपि न कृत्स्नस्यापारमार्थ्यं वदति । अपि तु कृत्स्नस्य तदात्मकतया तद्वयतिरेकेणावस्थितस्यापारमाथार्यम् । तदेवोपपादयति, "तवैष महिमा येन व्याप्तमेतच्चराचरम्" इति । येन त्वयेदं चराचरं व्याप्तम्, अतस्त्वदात्मकमेवेदं सर्वमिति त्वदन्यः कोऽपि नास्ति । अतः सर्वात्मतया त्वमेवैकः परमार्थः । अत इदमुच्यते-तवैष महिमा या सर्वव्याप्तिरिति । अन्यथा तवैषा भ्रान्तिरिति वक्त- व्यम्; जगतः पते त्वमित्यादीनां पदानां लक्षणा च स्यात् । लीलया महीमुद्धरतो भगवतो महावराहस्य स्तुतिप्रकरणविरोधश्च ।

यतः कृत्स्नं जगत् ज्ञानात्मना त्वयाऽऽत्मतया व्याप्तत्वेन तव मूर्तम्, तस्मात् त्वदात्मकत्वानुभव-साधनयोगविरहिण एतत् केवलदेवमनुष्यादिरूपमिति भ्रान्तिज्ञानेन पश्यन्तीत्याह "यदेतद्दृश्यते" इति ।

न केवलं वस्तुतस्त्वदात्मकं जगत् देवमनुष्याद्यात्मकमिति दर्शनमेव भ्रमः; ज्ञानाकाराणामात्मनां देवमनुष्याद्यर्थाकारत्वदर्शनमपि भ्रम इत्याह "ज्ञानस्वरूपमखिलम्" इति ।

ये पुनर्बुद्धिमन्तो ज्ञानस्वरूपात्मविदः सर्वस्य भगवदात्मकत्वानुभवसाधनयोगयोग्यपरशुद्धमनसश्च, ते देवमनुष्यादिप्रकृतिपरिणामविशेषशरीररूपमिदमखिलं जगत् शरीरातिरिक्तज्ञानस्वरूपात्मकं त्वच्छरीरञ्च पश्यन्तीत्याह "ये तु

ज्ञानविदः" इति । अन्यथा श्लोकानां पौनरुक्तयम्, पदानां लक्षणा, अर्थविरोधः प्रकरण-विरोधः, शास्त्रतापर्यविरोधश्च ।।

"तस्यात्मपरदेहेषु सतोऽप्येकमयम्" इत्यत्र, सर्वेष्वात्मसु ज्ञानैकाकारतया समानेषु सत्सु-

देवमनुष्यादिप्रकृतिपरिणामविशेषरूपपिण्डसंसर्गकृतमात्मसु देवाद्याकारेण द्वैतदर्शनमतथ्यमित्यु- च्यते । पिण्डगतमात्मगतमपि द्वैतं न प्रतिषिध्यते । देवमनुष्यादिविविधविचित्रपिण्डेषु वर्तमानं सर्वमात्म- वस्तु सममित्यर्थः; - यथोक्तं भगवता, "शुनि चैव श्वपाके च पण्डिताः समदर्शिनः", "निर्दोषं हि समं ब्रह्म" इत्यादिषु । - "तस्यात्मपरदेहेषु सतोऽपि" इति देहातिरिक्ते वस्तुनि स्वपरविभागस्योक्तत्वात् । ...."यद्य-न्योऽस्ति परः कोऽपि" इत्यत्रापि नात्मैक्यं प्रतीयते; "यदि मत्तः परः कोऽप्यन्यः" इति एकस्मिन्नर्थे परशब्दा-न्यशब्दयोः प्रयोगायोगात् । तत्र परशब्दः स्वव्यतिरिक्तात्मवचनः,अन्यशब्दस्तस्यापि ज्ञानैकाकारत्वाद-न्याकारत्वप्रतिषेधार्थः । एतदुक्तं भवति-यदि मद्वयतिरिक्तः कोऽप्यात्मा मदाकारभूतज्ञानाकारादन्याकारो-ऽस्ति-तदा, "अहमेवमाकारः, अयञ्चान्यादृ#ाकारः" इति शक्यते व्यपदेष्टुम् । न चैवमस्ति; सर्वेषां ज्ञानै-काकारत्वेन समानत्वादेवेति ।

वेणुरन्ध्रविभेदेन इत्यत्रापि-आकारवैषम्यमात्मनां न स्वरूपकृतम्, अपि तु देवादिपिण्डप्रवेशकृतमि-त्युपदिश्यत; नात्मैक्यम् । दृष्टान्ते चानेकरन्ध्रवर्तिनां वाय्वंशानां न स्वरूपैक्यम्; अपि त्वाकारसाम्यमेव । तेषां वायुत्वेनैकाकाराणां रन्ध्रभेदनिष्क्रमणकृतो हि षड्जादिसंज्ञाभेदः; एवमातामनां देवादिसंज्ञाभेदः । (यथा) तैजसाऽऽप्यपार्थिवद्रव्यांशभूतानां पदार्थानां तत्तद्द्रव्यत्वेनैक्यमेव; न स्वरूपैक्यम् । तथा वायवीया-नामंशानामपि स्वरूपभेदोऽवर्जनीयः ।

"सोऽहं स च त्वम्" इति सर्वात्मनां पूर्वोक्तं ज्ञानाकारत्वं(रं) तच्छब्देन परामृश्य तत्सामानाधि-करण्येन अहंत्वमित्यादीनामर्थानां ज्ञानमेवाऽऽकार इत्युपसंहरन् देवाद्याकारभेदेनात्मसु भेदमोहं परित्यजे- त्याह । अन्यथा देहातिरिक्तात्मोपदेश्यस्वरूपे अहं त्वं सर्वमेतदात्मस्वरूपमिति भेदनिर्देशो न घटते । अहं-त्वमादिशब्दानामुपलक्ष्येण सर्वमेतदात्मस्वरूपमित्यनेन सामानाधिकरण्यादुपलक्षणत्वमपि न सङ्गच्छते ।

सोऽपि यथोपदेशमकरोदित्याह, "तत्याज भेदं परमार्थदृष्टिः" इति । कुतश्चैष निर्णय इति चेत्-देहात्मविवे-कविषयत्वादुपदेशस्य । तच्च "पिण्डः पृथग् यतः पुंसः शिरःपाण्यादिलक्षणः" इति प्रक्रमात् । विभेदजनके-ऽज्ञाने" इति च नाऽऽत्मस्वरूपैक्यपरम्; नापि जीवपरयोः । आत्मस्वरूपैक्यमुक्तरीत्या निषिद्धम् । जीव-परयोरपि स्वरूपैक्यं देहात्मनोरिव न संभवति; तथा च श्रुतिः-"द्वा सुपर्णासयुजा सखाया समानं वृक्षं परिषस्वजाते । तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति", "ॠतं पिबन्तौ सुकृतस्य लोके गुहां प्रविष्टौ परमे परार्ध्ये । छायातपौ ब्रह्मविदो वदन्ति पञ्चाग्नयो ये च त्रिणाचिकेताः", "अन्तःप्रविष्टः शास्ता जनानां सर्वात्मा" इत्याद्याः; अस्मिन्नपि शास्त्रे, "स सर्वभूतप्रकृतिं विकारान् गुणादिदोषांश्च मुने व्यतीतः । अतीतसर्वावरणोऽखिलात्मा तेनाऽऽस्तृतं यद् भुवनान्तराले ।।", "समस्तकल्याणगुणात्मकोऽसौ....परः पराणां सकला न यत्र क्लेशादयः सन्ति परावरेशे", अविद्या कर्मसंज्ञाऽन्या तृतीयाशक्तिरिष्यते । यथा क्षेत्र-ज्ञशक्तिः सा वेष्टिता नृप ! सर्वगा" इति भेदव्यपदेशात् । "उभयेऽपि हि भेदेनैनमधीयते", "भेदव्यपदेशाच्चान्यः", "अधिकं तु भेदनिर्देशात्" इत्यादिसूत्रेषु च, "य आत्मनि तिष्ठन् आत्मनोऽन्तरो यमात्मा न वेद यस्यात्मा शरीरं य आत्मानमन्तरो यमयति", "प्राज्ञेनात्मना संपरिष्वक्तः", "प्राज्ञेनाऽऽत्मनाऽन्वारूढः" इत्यादिभि-रुभयोरन्योन्यप्रत्यनीकाकारेण स्वरूपनिर्णयात् ।।

नापि साधनानुष्ठानेन निर्मुक्ताविद्यस्य परेण स्वरूपैक्यसंभवः, अविद्याश्रयत्वयोग्यस्य तदनर्हत्वा-संभवात् । यथोक्तम्-

"परमात्मात्मनोर्योगः परमार्थ इतीष्यते । मिथ्यैतदन्यद्द्रव्यं हि नैति तद्द्रव्यतां यतः ।।" इति । मुक्त- स्य तु तद्धर्मतापत्तिरेवेति भगवद्गीतासूक्तम्,-

"इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः । सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ।।" इति । इहापि-"आत्मभावं नयत्येनं तद्ब्रह्म ध्याधिनं मुने ! । विकार्यमात्मनः शक्तया लोकमाकर्षको यथा" इति । आत्म-भावम्-आत्मनः स्वभावम् । न ह्याकर्षकस्वरूपापत्तिराकृष्यमाणस्य वक्ष्यति, च, "जगद्वयापारवर्ज प्रकर-णादसंनिहितत्वाच्च", "भोगमात्रसाम्यलिङ्गाच्च", "मुक्तोपसृष्यव्यपदेशाच्च" इति । वृत्तिरपि, "जगद्वयापार- वर्जं समानो ज्योतिषा" इति । द्रमिडभाष्यकारश्च, "देवतासायुज्यादशरीरस्यापि देवतावत् सर्वार्थसिद्धिः स्यात्" इत्याह । श्रुतयश्च, "य इहात्मानमनुविद्य व्रजन्त्येतांश्च सत्यान् कामान्, तेषां सर्वेषु लोकेषु काम- चारो भवति", "ब्रह्मविदाप्नोति परम्....सोऽश्नुते सर्वान् कामान् सह ब्रह्मणा विपश्चिता", "एतमानन्द-मयमात्मानमुपसङ्क्रम्य, इमाँल्लोकान् कामान्नी कामरूप्यनुसञ्चरन्", "स तत्र पर्येति", "रसो वै

सः । रसं ह्येवायं लब्ध्वाऽऽनन्दी भवति", "यथा नद्यः स्यन्दमानाः समुद्रे अस्तं गच्छन्ति नामरूपे विहाय । तथा विद्वान्नामरूपाद्विमुक्तः परात्परं पुरुषमुपैति दिव्यम्", "तदा विद्वान् पुण्यपापे विधूय निरञ्चनः परमं साम्यमुपैति" इत्याद्याः ।

"परविद्यासु सर्वासु ब्रह्म उपास्यम्; फलं चैकरूपमेव । अतो विद्याविकल्पः" इति सूत्रकारेणैव "आन-न्दादयः प्रधानस्य", "विकल्पोऽविशिष्टफलत्वात्" इत्यादिषूक्तम् । वाक्यकारेण च सगुणस्यैवोपास्यत्वं विद्याविकल्पश्चोक्तः, "युक्तं तद्गुणकोपासानात्" इति । भाष्यकृता व्याख्यातञ्च, "यद्यपि सच्चित्तः" इत्या- दिना । "ब्रह्म वेद ब्रह्मैव भवति" इत्यत्रापि, "नामरूपाद्विमुक्तः परात्परं पुरुषमुपैति दिव्यम्", "निरञ्जनः परमं साम्यमुपैति", "परं ज्योतिरुपसंपद्य स्वेन रूपेणाभिनिष्पद्यते" इत्यादिभिरैकार्थ्यात् प्राकृतनामरूपाभ्यां

विनिर्मुक्तस्य निरस्ततत्कृतभेदस्य ज्ञानैकाकारतया ब्रह्मप्रकारतोच्यते । प्रकारैक्ये च तत्त्वक्ष्यवहारो मुख्य एव, यथा, सेयं (सोऽयं) गौरिति ।

अत्रापि,-"विज्ञानं प्रापकं प्राप्ये परे ब्रह्मणि पार्थिव प्रापणीयस्तथैवात्मा प्रक्षीणाशेषभावनः" इति-परब्रह्मध्यानादात्मा परब्रह्मवत् प्रक्षीणाशेष(कर्म)भावनः-कर्मभावनाब्रह्मभावनोभयभावनेति भावनात्रय- रहितः प्रापणीय इत्यभिधाय -

"क्षेत्रज्ञः करणी ज्ञानं करणं तस्यवै द्विज ! (तेन तत्) । निष्पाद्य मुक्तिकार्यं हि (वै) कृतकृत्यं निव- र्तयेत् (र्तते)" इति करणस्य परब्रह्मध्यानरूपस्य प्रक्षीणांशेषभावनात्मस्वरूपप्राप्त्या कृतकृत्यत्वेन निवृत्ति-वचनात् 2यावत्सिद्भयनुष्ठेयम्" इत्युक्तवा-

"तद्भावभावमापन्नस्तथाऽसौ परमात्मना । भवत्यभेदी भेदश्च तस्याज्ञानकृतो भवेत्" इति मुक्तस्य स्वरूपमाह । तद्भावः-ब्रह्मणो भावः, स्वभावः; न तु स्वरूपैक्यम्; "तद्भावभावमापन्नः" इति द्वितीयमा-वशब्दानन्वयात्; पूर्वोक्तार्थविरोधाच्च । यत् ब्रह्मणः प्रक्षीणाशेषभावनत्वम्, तदापत्तिः तद्भावभावापत्तिः । यदैवमापन्नः, तदाऽसौ परमात्मना अभेदी भवति-भेदरहितो भवति । ज्ञानैकाकारतया परमात्मनैकप्रकार-स्यास्य तस्माद्भेदो देवादिरूपः; तदन्वयोऽस्य कर्मरूपाज्ञानमूलः, न स्वरूपकृतः; स तु देवादिभेदः परब्रह्म-ध्यानेन मूलभूताज्ञानरूपे कर्मणि विनष्टे हेत्वभावात् निवर्तत इत्यभेदी भवति । यथोक्तम्-

"एकस्वरूपभेदस्तु बाह्यकर्मवृतिप्रजः । देवादिभेदेऽपध्वस्ते नास्त्यना (नास्त्येवा)वरणो हि सः ।।" इति ।

एतदेव विवृणोति, "विभेदजनकेऽज्ञाने नाशमात्यन्तिकं गते । आत्मनो ब्रह्मणो भेदमसन्तं कः करिष्यति" इति । विभेदः-विविधो भेदः, देवतिर्यङ्मनुष्यस्थावरात्मकः । यथोक्तं शौनकेनापि, "चर्तुविधो- ऽपि भेदोऽयं मिथ्याज्ञानानिबन्धनः" इति । आत्मनि ज्ञानरूपे देवादिरूपविविधभेदहेदुभूतकर्माख्याज्ञाने परब्रह्मध्यानेनात्यन्तिकनाशं गते सति हेत्वभावादसन्तं परस्मात् ब्रह्मणः आत्मनो देवादिरूपभेदं कः करिष्यतीत्यर्थः । "अविद्या कर्मसंज्ञाऽन्या" इति ह्यत्रैवोक्तम् ।

ख्ढख्ढख

क्षेत्रज्ञं चापि मां विद्धि" इत्यादिना अन्तर्यामिरूपेण सर्वस्यात्मतयैक्याभिधानम् । अन्यथा, "क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते, उत्तमः पुरुषस्त्वम्यः" इत्यादिभिर्विरोधः । अन्तर्वामिरूपेण सर्वेषामा-त्मत्वं तत्रैव भगवताऽभिहितम्, "ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन ! तिष्ठति", "सर्वस्य चाहं हृदि संनिविष्टः" इति च । "अहमात्मा गुडाकेश ! सर्वभूताशयस्थितः" इति च तदेवोच्यते । भूतशब्दो ह्यात्मपर्यन्तदेहवचनः । यतः सर्वेषामयमात्मा, तत एव सर्वेषां तच्छरीरतया पृथगवस्थानं प्रतिषिध्यते, "न तदस्ति विना यत् स्यात्" इति । भगवद्विभूत्युपसंहारश्चायमिति तथैवाभ्युपगन्तव्यम् । तत इदमुच्यते-

"यद्यत् विभूतिमत् सत्त्वं श्रीमदूर्जितमेव वा । तत्तदेवावगच्छ त्वं मम तेजोठशसंभवम् ।।

विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत्" इति ।

अतः शास्त्रेषु न निर्विशेषवस्तुप्रतिपादनमस्ति; नाष्यर्थजातस्य भ्रान्तत्वप्रतिपादनम्; नापि चिद-चिदीश्वराणां स्वरूपभेदनिषेधः ।।

( इति महासिद्धान्ते निर्निशेषब्रह्मनिराकरणम् )

1.1.1

1-1-1 जिज्ञासाधिकरणम् (संपुट -2)

महासिद्धान्ते अविद्याभङ्गभाग उत्तरः

यदप्युच्यते-निर्विशेषे स्वयम्प्रकाशे वस्तुनि दोषपरिकल्पितमीशे(श्वरे)शितव्याद्यनन्तविकल्पं सर्वं जगत् । दोषश्च स्वरूपतिरोधन विविधविचित्रविक्षेपकरी सदसदनिर्वचनीयाऽनाद्यविद्या । सा चावश्याभ्युपगमनीया, "अनृतेन हि प्रत्यूढाः" इत्यादिभिः श्रुतिभिः ब्रह्मणः तत्त्वमस्यादिवाक्यसामानाधिकरण्यावगतजीवैक्यानुपपत्त्या च । सा तु न सती; भ्रान्तिवाधयोरयोगात् । नाप्यसती; ख्यातिवाधयोश्चायोगात् । अतः कोटिद्वयविनिर्मुक्ते-यमविद्येति तत्त्वविद इति ।

तदयुक्तम्; - सा हि किमाश्रित्य भ्रमं जनयति ? न तावत् जीवमाश्रित्य, अविद्यापरिकल्पितत्वाज्जीव-भावस्य । नापि ब्रह्माश्रित्य; तस्य स्व(यं)प्रकाशज्ञानस्वरूपत्वेनाविद्याविरोधित्वात् । सा हि ज्ञानबाध्याऽभि-मता -

"ज्ञानरूपं परं ब्रह्म तन्निवर्त्यं मृषात्मकम् । अज्ञानं चेत् तिरस्कुर्यात् कः प्रभुस्तन्निवर्तने ।।

ज्ञानं ब्रह्मेति चेत् ज्ञानमज्ञानस्य निवर्तकम् । ब्रह्मवत् तत्प्रकाशत्वात् तदपि ह्यनिवर्तकम् ।।

ज्ञानं ब्रह्मेति विज्ञानमस्ति चेत्, स्यात् प्रमेयता । ब्रह्मणोऽननुभूतित्वं त्वदुक्तयैव प्रसज्यते ।।"

ज्ञानस्वरूपं ब्रह्मेति ज्ञानं तस्या अविद्याया बाधकम् ; न स्वरूपभूतं ज्ञानमिति चेत् - न; उभयोरपि ब्रह्म-स्वरूपप्रकाशत्वे सति अन्यतरस्याविरोधित्वमन्यतरस्य नेति विशेषानवगमात् ।

एतदुक्तं भवति - ज्ञानस्वरूपं ब्रह्मेत्यनेन ज्ञानेन ब्रह्मणिं यः स्वभावतोऽवगम्यते; स ब्रह्मणः स्वयम्प्रकाश-त्वेन स्वयमेव प्रकाशत इति अविद्याविरोधित्वे न कश्चिद्विशेषः स्वरूपतद्विषयज्ञानयोरिति ।

किञ्च अनुभवस्वरूपस्य ब्रह्मणोऽनुभवान्तराननुभाव्यत्वेन भवतो न तद्विषयं ज्ञानमस्ति । अतो ज्ञानम-ज्ञानविरोधि चेत्, स्वयमेव विरोधि भवतीति नास्या ब्रह्माश्रयत्वसंभवः । शुक्तयादयस्तु स्वयाथात्म्यप्रकाशे स्वयमसमर्थाः स्वाज्ञानाविरोधिनः, तन्निवर्तने च ज्ञानान्तरमपेक्षन्ते । ब्रह्म तु स्वानुभवसिद्धस्वयाथात्म्यमिति स्वाज्ञानविरोध्येव, तत एव निवर्तकान्तरं च नापेक्षते ।।

अथोच्येत-ब्रह्मव्यतिरिक्तस्य मिथ्यात्वज्ञानमज्ञानविरोधीति- न । इदं ब्रह्मव्यतिरिक्तमिथ्यात्वज्ञानं किं ब्रह्म-याथात्म्याज्ञानविरोधि, उत प्रपञ्चसत्यत्वरूपाज्ञानविरोधि इति विवेचनीयम् । न तावत् ब्रह्मयाथात्म्याज्ञान-विरोधि; अतद्विषयत्वात् । ज्ञानाज्ञानयोरेकविषयत्वे(त्वेन) हि विरोधः । प्रपञ्चमिथ्यात्वज्ञानं तत्सत्यत्वरूपा-ज्ञानेन विरुध्यते । तेन प्रपञ्चसत्यत्वरूपाज्ञानमेव बाधितमिति ब्रह्मस्वरूपाज्ञानं तिष्ठत्येव । ब्रह्मस्वरूपाज्ञानं नाम तस्य सद्वितीयत्वमेव । तत्तु तद्य्वतिरिक्तस्य मिथ्यात्वज्ञानेन निवृत्तम् । स्वरूपं तु स्वानुभवसिद्धमिति चेत्-न; ब्रह्मणोऽद्वितीयत्वं स्वरूपं स्वानुभवसिद्धमिति तद्विरोधि सद्वितीयत्वरूपाज्ञानं तद्बाधश्च न स्याताम् । अद्वितीयत्वं धर्म इति चेत्-न; अनुभवस्वरूपस्य ब्रह्मणोनुभाव्यधर्मविरहस्य भवतैव प्रतिपादितत्वात् । अतो ज्ञानरूपस्य ब्रह्मणो विरोधादेव नाज्ञानाश्रयत्वम् ।।

किञ्चाविद्यया प्रकाशैकस्वरूपं ब्रह्म तिरोहितमिति वदता स्वरूपनाश एवोक्तस्स्यात् । प्रकाशतिरोधानं नाम प्रकाशोत्पत्तिप्रतिबन्धः, विद्यमानस्य विनाशो वा । प्रकाशस्यानुत्पाद्यत्वाभ्युपगमेन प्रकाशतिरोधानं प्रकाश-नाश एव ।।

अपिच-निर्विषया निराश्रया स्वप्रकाशेयमनुभूतिः स्वाश्रयदोषवशादनन्ताश्रयमनन्तविषयमात्मानमनुभव-

तीत्यत्र किमयं स्वाश्रयदोषः परमार्थभूतः, उतापरमार्थभूत इति विवेचनीयम् । न तावत् परमार्थः; अनभ्युप-गमात् । नाप्यपरमार्थः, तथा सति हि द्रष्टृत्वेन वा दृश्यत्वेन वा दृशित्वेन वाऽभ्युपगमनीयः । न तावददृशिः; दृशिस्वरूपभेदानभ्युपगमात् । भ्रमाधेष्ठानभूतायास्तु साक्षाद्दृशेर्माध्यमिकपक्षप्रसङ्गेनापारमार्थ्यानभ्युपगमाच्च । द्रष्टृदृश्ययोस्तदवच्छिन्नाया दृशेश्च काल्पनिकत्वेन मूलदोषान्तरापेक्षयाऽनवस्था स्यात् । अथैतत्परिजिहीर्षया परमार्थसती अनुभूतिरेव ब्रह्मरूपा दोष इति चेत् - ब्रह्मैव चेद्दोषः, प्रपञ्चदर्शनस्यैव तत् मूलं स्यात्; किं प्रपञ्च-तुल्याविद्यान्तरपरिकल्पनेन ? ब्रह्मणो दोषत्वे सति तस्य नित्यत्वेनानिर्मोक्षश्च स्यात् । अतो यावत् ब्रह्मव्य-तिरिक्तपारमार्थिकदोषानभ्युपगमः, न तावत् भ्रान्तिरुपपादिता भवति ।।

अनिर्वचनीयत्वञ्च किमभिप्रेतम् ? सदसद्विलक्षणत्वमिति चेत्; तथाविधस्य वस्तुनः प्रमाणुशून्यत्वेना-निर्वचनीयतैव स्यात् । एतदुक्तं भवति-सर्वं हि वस्तुजातं प्रतीतिव्यवस्थाप्यम् । सर्वा च प्रतीतिः सदसदाकारा । (सदसदाकारायास्तु प्रतीतेः सदसद्विलक्षणं विषय इत्यभ्युपगम्यमाने सर्वं सर्वप्रतीतेर्विषयः स्यात् - इति ।।

अथ स्यात् - वस्तुस्वरूपतिरोधानकरमान्तरबाह्यरूपविविधाध्यासोपादानं सदसदनिर्वचनीयमविद्याऽज्ञा-नादिपदवाच्यं वस्तुयाथात्म्यज्ञाननिवत्र्यं ज्ञानप्रागभावातिरेकेण भावरूपमेव किञ्चिद्वस्तु प्रत्यक्षानुभानाभ्यां प्रतीयते । तदुपहितब्रह्मोपादानश्च अविकारे स्वप्रकाशचिन्मात्रवपुषि तेनैव तिरोहितस्वरूपे प्रत्यगात्मनि अहङ्कारज्ञानज्ञेयविभागरूपोऽध्यासः ।

तस्यैवावस्थाविशेषेणाध्यासरूपे जगति ज्ञानबाध्यसप्ररजतादिवस्तु-तत्तज्ज्ञानरूपाध्यासोऽपि जायते । कृत्स्नस्य मिथ्यारूपस्य तदुपादानत्वं च मिथ्याभूतमेव कारणं भवितुमर्हतीति हेतुबलादवगम्यते ।।

कारणाज्ञानविषयं प्रत्यक्षं स्यात्-अहमज्ञः मामन्यं च न जानामीत्यपरोक्षावभासः । अयं तु न ज्ञानप्रागभा-वविषयः । स हि षष्ठप्रमाणगोचरः; अयं तु, अहं सुखीतिवदपरोक्षः । अभावस्य प्रत्यक्ष(गोचर)त्वाभ्युपगमेऽ-प्ययमनुभवो नात्मनि ज्ञानाभावविषयः; अनुभववेलायामपि ज्ञानस्य विद्यमानत्वात्; अविद्यमानत्वे ज्ञाना-भावप्रतीत्यनुपपत्तेश्च । एतदुक्तं भवति-अहमज्ञ इत्यस्मिन्ननुभवे अहमित्यात्मनोऽभावधर्मितया ज्ञानस्य च प्रतियोगितयाऽवगतिरस्ति वा ? न वा ? । अस्ति चेत्, विरोधादेव न ज्ञानाभावानुभवः संभवः । नो चेत्, धर्मिप्रतियोगिज्ञानसव्यपेक्षो ज्ञानाभावानुभवः सुतरां न संभवति । ज्ञानाभावस्यानुमेयत्वे अभावाख्यप्रमाण-विषयत्वे चेयमनुपपत्तिः समाना । अस्याज्ञानस्य भावरूपत्वे धर्मिप्रतियोगिज्ञानसद्भावेऽपि विरोधाभावादय-मनुभवो भावरूपाज्ञानविषय एवाभ्युपगन्तव्यः - इति ।

ननु च भावरूपमप्यज्ञानं वस्तुयाथात्म्यावभासरूपेण साक्षिचेतन्येन विरुध्यते ।। मैवम् । साक्षिचैतन्यं न वस्तुयाथात्म्यविषयम्, अपि त्वज्ञानविषयम्; अन्यथा मिथ्यार्थावभासानुपपत्तिः । न ह्यज्ञानविषयेण ज्ञाने-नाज्ञानं निवर्तत इति न विरोधः ।। ननु चेदं भावरूपमप्यज्ञानं विषयविशेषव्यावृत्तमेव साक्षिचेतन्यस्य विषयो भवति । स विषयः प्रमाणा(न)धीनसिद्धिरिति कथमिव साक्षिचैतन्येनास्मदर्थव्यावृत्तमज्ञानं विषयीक्रियते । नैष दोषः । सर्वमेव वस्तुजातं ज्ञाततया अज्ञाततया वा साक्षिचैतन्यस्य विषयभूतम् । तत्र जडत्वेन ज्ञाततया सिध्यत एव प्रमाणव्यवघानापेक्षा । अजडस्य तु प्रत्यग्वस्तुनः स्वयं सिध्यतो न प्रमाणव्यवधानापेक्षेति सदै-वाज्ञानस्य व्यावर्तकत्वेनावभासो युज्यते । तस्मात् न्यायोपबृंहितेन प्रत्यक्षेण भावरूपमेवाज्ञानं प्रतीयते ।

तदिदं भावरूपमज्ञानमनुमानेनापि सिध्यति - विवादाध्यासितं प्रमाणज्ञानं स्वप्रागभावव्यतिरिक्त स्व-

विषयावरण-स्वनिवर्त्य-स्वदेशगतवस्त्वन्तरपूर्वकम्; अप्रकाशितार्थप्रकाशकत्वात्; अन्धकारे प्रथमोत्पन्न-प्रदीपभावात्-इति ।। आलोकाभावमात्रं वा रूपदर्शनाभावमात्रं वा तमः; न द्रव्यान्तरम् (द्रव्यम्) । तत् कथं भावरूपाज्ञानसाधने निदर्शनतयोपन्यस्यत इति चेत्-उच्यते । बहुलत्वविरलत्वाद्यवस्थायोगेन रूपवत्तया चोप-लब्धेर्द्रव्यान्तरमेव तमः-इति निरवद्यम्-इति ।।

अत्रोच्यते-"अहमज्ञो मामन्यं च न जानामि" इत्यत्रोपपत्तिसहितेन केवलेन च प्रत्यक्षेण न भावरूपमज्ञानं प्रतीयते । (यस्तु ज्ञानप्रागभावविषयत्वे विरोध उक्तः, स हि भावरूपाज्ञानेऽपि तुल्यः । विषयत्वेनाश्रयत्वेन चाज्ञानस्य व्यावर्तकतया प्रत्यगर्थः प्रतिपन्नो वा अप्रतिपन्नो वा । प्रतिपन्नश्चेत्-तत्स्वरूपज्ञाननिवर्त्यं तदज्ञानं तस्मिन् प्रतिपन्ने कथमिव तिष्ठति । अप्रतिपन्नश्चेत्-व्यावर्तकाश्रयविषयज्ञानशून्यमज्ञानं कथमनुमूयेत ।। अथ विशदस्वरूपावभासोऽज्ञानविरोधी; अविशदस्वरूपं तु प्रतीयत इत्याश्रयविषयज्ञाने सत्यपि नाज्ञानानुभव-विरोधः इति-हन्त तर्हि ज्ञानप्रागभावोऽपि विशदस्वरूपविषयः आश्रयप्रतियोगिज्ञानं तु अविशदस्वरूपविष-यमिति न कश्चिद्विशेषोऽन्यत्राभिनिवेशात् ।)

भावरूपस्याज्ञानस्यापि ह्यज्ञानमिति सिध्यतः प्रागभावसिद्धाविव सापेक्षत्वमस्त्येव । तथा हि-अज्ञानमिति ज्ञानाभावः, तदन्यः, तद्विरोधी वा । त्रयाणामपि तत्स्वरूपज्ञानापेक्षा अवश्याश्रयणीया । यद्यपि तमःस्वरूप-प्रतिपत्तौ प्रकाशापेक्षा न विद्यते; तथापि प्रकाशविरोधीत्यनेनाऽऽकारेण प्रतिपत्तौ प्रकाशप्रतिपत्त्यपेक्षाऽस्त्येव । भवदभिमताज्ञानं न कदाचित् स्वरूपेण सिद्धयती; अपि त्वज्ञानमित्येव; तथा सति ज्ञानाभाववत् तदपेक्षत्वं समानम् ।

ज्ञानप्रागभावस्तु भवताऽप्यभ्युपगम्यते, प्रतीयते चेत्युभयाभ्युपेतो ज्ञानप्रागभाव एव "अहमज्ञो मामन्यं च न जानामि" इत्यनुभूयत इत्यभ्युपगन्तव्यम् । नित्यमुक्तस्वप्रकाशचैतन्यैकस्वरूपस्य ब्रह्मणोऽज्ञानानुभवश्च न संभवति; स्वानुभवस्वरूपत्वात् ।।

स्वानुभवस्वरूपमपि तिरोहितस्वरूपमज्ञानमनुभवतीति चेत्-किमिदं तिरोहितस्वरूपत्वम् ? अप्रकाशित-स्वरूपत्वमिति चेत्-स्वानुभवस्वरूपस्य कथमप्रकाशितस्वरूपत्वम् ? स्वानुभवस्वरूपस्याप्यन्यतोऽप्रकाशि-तस्वरूपत्वमुपपद्यत इति चेत्-एवं तर्हि प्रकाशाख्यधर्मानभ्युपगमेन प्रकाशस्यैव स्वरूपत्वात् अन्यतः स्वरूप-नाश एव स्यादिति पूर्वमेवोक्तम् ।।

(किञ्च-ब्रह्मस्वरूपतिरोधानहेतुभूतमेतदज्ञानं स्वयमनुभूतं सत् ब्रह्म तिरस्करोति । ब्रह्म तिरस्तकृत्य स्वयं तदनुभवविषयो भवतीत्यन्योन्याश्रयणम् ।।)

अनुभूतमेव तिरस्करोतीति चेत्-यद्यतिरोहितस्वरूपमेव ब्रह्म अज्ञानमनुभवति, तदा तिरोधानकल्पना निष्प्रयोजना स्यात्,

अज्ञानस्वरूपकल्पना च; ब्रह्मणोऽज्ञानदर्शनवत् अज्ञानकार्यतयाऽभिमतप्रपञ्चदशर्नस्यापि संभवात् । किञ्च-ब्रह्मणोऽज्ञानानुभवः किं स्वतः, अन्यतो वा ? स्वतश्चेत्-अज्ञानानुभवस्य स्वरूपप्रयुक्तत्वे-नानिर्मोक्षः स्यात् । अनुभूतिस्वरूपस्य ब्रह्मणोऽज्ञानानुभवस्वरूपत्वेन, मिथ्यारजतबाधकज्ञानेन रजतानुभ-वस्यापि निवृत्तिवत् निवर्तकज्ञानेनाज्ञानानुभूतिरूपब्रह्मस्वरूपनिवृत्तिर्वा । अन्यतश्चेत्-किं तदन्यत् ? अज्ञा-नान्तरमिति चेत्-अनवस्था स्यात् ।

ब्रह्म तिरस्कृत्यैव स्वयमनुभवविषयो भवतीति चेत्-तथा सति इदमज्ञानं काचादिवत् स्वसत्तया ब्रह्म तिर-

स्करोतीति ज्ञानबाध्यत्वमज्ञानस्य न स्यात् ।।

अथेदमज्ञानं स्वयमनादि, ब्रह्मणः स्वसाक्षित्वं ब्रह्मस्वरूपतिरस्कृतिं च युगपदेव करोति । अतो नानवस्था-दयो दोषा इति । नैतत्; स्वानुभवस्वरूपस्य ब्रह्मणः स्वरूपतिरस्कृतिमन्तरेण साक्षित्वापादनानायोगात् । हेत्वन्तरेण तिरस्कृतमिति चेत्-तर्ह्यस्यानादित्वमपास्तम्; अनवस्था च पूर्वोक्ता । अतिरस्कृतस्वरूपस्यैव साक्षित्वापादने ब्रह्मणः स्वनुभवैकतानता च न स्यात् ।।

अपिच-अविद्यया ब्रह्मणि तिरोहिते तद्ब्रह्म न किञ्चिदपि प्रकाशते; उत किञ्चित्प्रकाशते ? पूर्वस्मिन् कल्पे, प्रकाशमात्रस्वरूपस्य ब्रह्मणोऽप्रकाशे तुच्छतापत्तिरसकृदुक्ता । उत्तरस्मिन् कल्पे, सच्चिदानन्दैकरसे ब्रह्मणि को-ऽयमंशः तिरस्क्रियते, को वा प्रकाशते ? निरंशे निर्विशेषे प्रकाशमात्रे वस्तुन्याकारद्वयासंभवेन तिरस्कारः प्र-काशश्च युगपन्न सङ्गच्छेते । अथ सच्चिदानन्दैकरसं ब्रह्म अविद्यया तिरोहितस्वरूपमविशदमिव लक्ष्यत इति । प्रकाशमात्रस्वरूपस्य विशदताऽविशदता वा किंरूपा ? एतदुक्तं भवति- यः सांशः सविशेषः प्रकाशविषयः, तस्य सकलावभासो विशदावभासः, कतिपयविशेषपरहितावभासश्च अविशदावभासः । तत्र य आकारोऽप्र-तिपन्नः, तस्मिन्नंशे प्रकाशाभावादेव प्रकाशावैशद्यं न विद्यते । यश्चांशः प्रतिपन्नः, तस्मिन्नंशे तद्विषयप्रकाशो विशद एव । अतः सर्वत्र प्रकाशांशे अवैशद्यं न संभवति । विषयेऽपि स्वरूपे प्रतीयमाने तद्गतकतिपयविशेषा-प्रतीतिरेवावैशद्यम् । तस्मादविषये निर्विशेषे प्रकाशमात्रे ब्रह्मणि, स्वरूपे प्रकाशमाने कतिपयविशेषाप्रतिपत्ति-(तति#ि)रूपावैशद्यं नाम अज्ञानकार्यं न संभवति-इति । अपिच-इदमविद्याकायर्मवैशद्यं तत्त्वज्ञानोदयान्निवर्तते, न वा । अनिवृत्तौ अपवर्गाभावः । निवृत्तौ च वस्तु किंरूपमिति विवेचनीयम् । विशदस्वरूपमिति चेत्-तत् विशदस्वरूपं प्रागास्ति, न वा । अस्ति चेत्-अविद्याकार्यमवैशद्यं तन्निवृत्तिश्च न स्याताम् । नो चेत्-मोक्षस्य कार्यतया अनित्यता स्यात् ।

अस्याज्ञानस्याश्रयानिरूपणादेवासंभवः पूर्वमेवोक्तः । अपिच-अपरमार्थदोषमूलवादिना निरधिष्ठानभ्रमा-संभवोऽपि दुरुपपादः; भ्रमहेतुभूतदोषदोषाश्रयत्ववत् अधिष्ठानापारमार्थ्येऽपि भ्रमोपपत्तेः । ततश्च सर्वशून्यत्व-मेव स्यात् ।।

यदुक्तम्-अनुमानेनापि भावरूपमज्ञानं सिद्धयतीति । तदयुक्तम्; अनुमानासंभवात् । ननूक्तमनुमानम् । सत्यमुक्तम्; दुरुक्तं तु तत्; अज्ञानेऽप्यनभिमताज्ञानान्तरसाधनेन विरुद्धत्वात् हेतोः । तत्राज्ञानान्तरासाधने हेतोरनैकान्त्यम् । साधने च, तदज्ञानमज्ञानसाक्षित्वं निवारयति । ततश्चाज्ञानकल्पना निष्फला स्यात् ।

दृष्टान्तश्च साधनविकलः; दीपप्रभाया अप्रकाशितार्थप्रकाशकत्वाभावात् । सर्वत्र ज्ञानस्यैव हि प्रकाशकत्वम् सत्यपि दीपे ज्ञानेन विना विषयप्रकाशाभावात् । इन्द्रियाणामपि ज्ञानोत्पत्ति हेतुत्वमेव; न प्रकाशकत्वम् । प्रदीपप्रभायास्तु चक्षुरिन्द्रियस्य ज्ञानमुत्पादयतो विरोधितमोनिरसनद्वारेणोपकारकत्वमात्रमेव । प्रकाशकज्ञा-नोत्पत्तौ व्याप्रियमाणचक्षुरिन्द्रियोपकारकहेतुत्वमपेक्ष्य दीपस्य प्रकाशकत्वव्यवहारः । नास्माभिर्ज्ञानतुल्यप्र-काशकत्वाभ्युपगमेन दीपप्रभा निदर्शिता; अपि तु ज्ञानस्येव(स्यैव) स्वविषयावरणनिरसनपूर्वक(ज्ञानस्येव स्वविषयावरणनिरसनरूप) प्रकाशकत्वमङ्गीकृत्येति चेत्-न; न हि विरोधिनिरसनमात्रं प्रकाशकत्वम्; अपि त्वर्थपरिच्छेदः; व्यवहारयोग्यतापादनमिति यावत् । तत्तु ज्ञानस्यैव । यदि उपकारकाणामप्यप्रकाशितार्थप्रका-शकत्वमङ्गीकृतम्, तर्हीन्द्रियाणामुपकारकतमत्वेनाप्रकाशितार्थप्रकाशकत्वमङ्गीकरणीयम् । तथा सति तेषां स्वनिवर्त्यवस्त्वन्तरपूर्वकत्वाभावात् हेतोरनैकान्त्यमित्यलमनेन ।।

(प्रतिप्रयोगश्च-विवादाध्यासितमज्ञानं न ज्ञानमात्रब्रह्माश्रयम्, अज्ञानत्वात्, शुक्तिकाद्यज्ञानवत्; ज्ञात्राश्रयं

हि तत् । विवादाध्यासितमज्ञानं न ज्ञानमात्रबह्माश्रयम्, अज्ञानत्वात्, शुक्तिकाद्यज्ञानवत्; विषयावरणं हि तत् । विवादाध्यासितमज्ञानं न ज्ञाननिवत्र्त्यम्, ज्ञानविषयानावरणत्वात्, यत् ज्ञाननिवत्त्यर्म् अज्ञानम्, तत् ज्ञानविषयावरणम्; यथा शुक्तिकाद्यज्ञानम् । ब्रह्म नाज्ञानास्पदम्, ज्ञातृत्वविरहात्; घटादिवत् । ब्रह्म नाज्ञा-नावरणम्, ज्ञानाविषयत्वात् । यत्

अज्ञानावरणं तत् ज्ञानविषयभूतम्, यथा शुक्तिकादि । ब्रह्म न ज्ञाननिव-त्र्त्याज्ञानम्; ज्ञानाविषयत्वात् । यत् ज्ञाननिवर्त्याज्ञानम् तत् ज्ञानविषयभूतम्, यथा शुक्तिवादि ।।

विवाध्यासितं प्रमाणज्ञानं स्वप्रागभावातिरिक्ताज्ञानपूर्वकं न भवति, प्रमाणज्ञानत्वात्, भवदभिमताज्ञान-साधनप्रमाणज्ञानवत् । ज्ञानं न वस्तुनो विनाशकम्, शक्तिविशेषोपबृंहणविरहे सति ज्ञानत्वात् । यत् वस्तुनो विनाशकम्, तत् शक्तिविशेषोपबृंहितज्ञानमज्ञानं च दृष्टम्, यथेश्वरयोगिप्रभृतिज्ञानम्, यथा च मुद्गरादि ।।

भावरूपमज्ञानं न ज्ञानविनाश्यम्, भावरूपत्वात्, घटादिवदिति । अथोच्येत-बाधकज्ञानेन पूर्वज्ञानोत्प-न्नानां भयादीनां विनाशो दृश्यते-इति-नैवम्; न हि ज्ञानेन तेषां विनाशः, क्षणिकत्वेन तेषां स्वयमेव विना-शात्, कारणनिवृत्त्या च पश्चादनुत्पत्तेः । क्षणिकत्वं च तेषां ज्ञानवदुत्पत्तिकारणसंनिधान एवोपलब्धेः, अन्य-थाऽनुलब्धेश्चावगम्यते; अक्षणिकत्वे च भयादीनां भयादिहेतुभूतज्ञानसन्ततावविशेषेण सर्वेषां ज्ञानानां भया-द्युत्पत्तिहेतुत्वेनानेकभयोपलब्धिप्रसङ्गाच्च ।।

स्वप्रागभावव्यतिरिक्तवस्त्वन्तरपूर्वकमिति व्यर्थविशेषणोपादानेन प्रयोगकुशलता चाऽऽविष्कृता । अतो-ऽनुमानेनापि न भावरूपाज्ञानसिद्धिः ।

श्रुतितदर्थापत्तिभ्यामज्ञानासिद्धिरनन्तरमेव वक्ष्यते ।

मिथ्यार्थस्य मिथ्यैवोपादानं भवितुमर्हतीत्येतदपि "न विलक्षणत्वात्" इत्यधिकरणन्यायेन परिह्रियते । अतोऽनिर्वचनीयाज्ञानविषया न काचिदपि प्रतीतिरस्ति । प्रतीतिभ्रान्तिवाधैरपि न तथाभ्युपगमनीयम् । प्रती-यमानमेव हि प्रतीतिभ्रान्तिबाधविषयः । आभिः प्रतीतिभिः प्रतीत्यन्तरेण चानुपलब्धमासां विषय इति न युज्यते कल्पयितुम् ।।

शुक्तयादिषु रजतादिप्रतीतेः, प्रतीतिकालेऽपि तन्नास्तीति बाधेन च, अन्यस्यान्यथाभानायोगाच्च सदसद-निर्वचनीयमपूर्वमेवेदं रजतं दोषवशात् प्रतीयत इति कल्पनीयमिति चेत्-न; तत्कल्पनायामप्यन्यस्यान्यथा-भानस्यावर्जनीयत्वात्; अन्यथाभानाभ्युपगमादेव ख्यातिप्रवृत्ति, बाध, भ्रमत्वानाभमुपपत्तेरत्यन्तापरिदृष्टा-कारणकवस्तुकल्पनायोगात् ।

कल्प्यमानं हीदमनिर्वचनीयम्, न तावदनिर्वचनीयमिति प्रतीयते; अपि तु परामर्शरजतमित्येव । अनिर्व-चनीयमित्येव प्रतीतं चेत्, भ्रान्तिबाधयोः प्रवृत्तेरप्यसंभवः । अतोऽन्यस्यान्यथाभानविरहे प्रतीतिप्रवृत्ति, बाध, भ्रमत्वानामनुपपत्तेः तस्यापरिहार्यत्वाच्च, शुक्तयादिरेव रजताद्याकारेणावभासत इति भवताऽभ्युपगन्तव्यम् ।।)

(ख्यात्यन्तरवादिनाञ्च सदूरमपि गत्वाऽन्यथाभासोऽवश्याश्रयणीयः-असत्ख्यातिपक्षे सदात्मना; आत्म-ख्यातिपक्षे अर्थात्मना; अख्यातिपक्षेऽपि अन्यविशेषणमन्यविशेषणत्वेन, ज्ञानद्वयमेकत्वेन च; विषयासद्भाव-पक्षेऽपि विद्यमानत्वेन ।।

किञ्च-अनिर्वचनीयमपूर्वरजतमत्र जातमिति वदता तस्य जन्मकारणं वक्तव्यम्; न तावत् तत्प्रतीतिः, त-स्यास्तद्विषयत्वेन तदुत्पत्तेः प्रागात्मलाभायोगात् । निर्विषया जाता तदुत्पाद्य तदेव विषयीकरोतीति महता-मिदमुपपादनम् । अथेन्द्रियादिगतो दोषः, तन्न; तस्य पुरुषाश्रयत्वेनार्थगतकार्यस्योत्पादकत्वायोगात् । नापी-

न्द्रियाणि, तेषां ज्ञानकारणत्वात् । नापि दुष्टानीन्द्रियाणि, तेषामपि स्वकार्यभूते ज्ञान एव हि विशेषकरत्वात् । अनादिमिथ्याज्ञानोपादानत्वं तु पूर्वमेव निरस्तम् । किञ्च-अपूर्वमनिर्वचनीयमिदं वस्तुजातंरजतादिबुद्धिशब्दा-भ्यांकथमिव विषयीक्रियते, न घटादिबुद्धिशब्दाभ्याम् । रजतादिसादृश्यादिति चेत्; तर्हि तत्सदृशमित्येव प्रती-तिशब्दौ स्याताम् । रजतादिजातियोगादिति चेत्; स्म किं परमाथर्भूता, अपरमार्थभूता वा ? न तावत् परमा-र्थभूता, तस्या अपरमार्थान्वयायोगात् । नाप्यपरमार्थभूता, परमार्थान्वयायोगात् । अपरमार्थे परमार्थबुद्धि-शब्दयोर्निर्वाहकत्वायोगाच्चेत्यलमपरिणतकुतर्कनिरसनेन ।। अथ वा--

यर्थार्थं सर्वविज्ञानमिति वेदविदां मतम् । श्रुतिस्मृतिभ्यः सर्वस्य सर्वात्मत्वप्रतीतितः ।।


ःबहु स्या"मितिसङ्कल्पपूर्वसृष्टयाद्युपक्रमे । "तासां त्रिवृतमेकैका"मिति श्रुत्यैव चोदितम् ।।

त्रिवृत्करणमेवं हि प्रत्यक्षेणोपलभ्यते । यदग्ने रोहितं रूपं तेजसस्तदपामपि ।।

शुक्लं कृष्णं पृथिव्याश्चेत्यग्नावेव त्रिरूपता । श्रुत्यैव दर्शिता तस्मात् सर्वे सर्वत्र सङ्गताः ।।

पुराणे चैवमेवोक्तं वैष्णवे सृष्टयपक्रमे । "नानावीर्याः पृथग्भूतास्ततस्ते संहतिं विना ।

नाश्नुवन् प्रजाः स्रष्टुमसमरगम्व कृत्स्नशः ।।

समेत्यान्योन्यसंयोगं परस्परसमाश्रयाः । महदाद्या विशेषान्ता ह्यण्ड"मित्यादिना ततः ।।

सूत्रकारोऽपि भूतानां त्रिरूपत्वं तथाऽवदत् । "व्यात्मकत्वात्तु भूयस्त्वा"दिति तेनाभिधाभिदा ।।

सोमाभावे च पूतीकग्रहणं श्रुतिचोदितम् । सोमावयवसद्भावादिति न्यायविदो विदुः ।।

व्रीह्यभावे च नीवारग्रहणं व्रीह्यभावत् । तदेव सदृशं तस्य यत् तद्द्रव्यैकदेशभाक् ।।

शुक्तयादौ रजतादेश्च भावः श्रुत्यैव बोधितः । रूप्यशुक्तयादिनिर्देशभेदो भूयस्त्वहेतुकः ।।

रूप्यादिसदृशश्चायं शुक्तयादिरुपलभ्यते । अतस्तस्यान्न सद्भावः प्रतीतेरपि निश्चितः ।।

कदाचिच्चक्षुरादेस्तु दोपाच्छुक्तयंशवर्जितः । रजतांशो गृहीतोऽतो रजतार्थी प्रवर्त्तते ।।

दोषहानौ तु शुक्तयंशे गृहीते तन्निवर्तते । अतो यर्थार्थं रूप्यादिविज्ञानं शुक्तिकादिषु ।।

बाध्यबाधकभावोऽपि भूयस्त्वेनोपपद्यते । शुक्तिभूयस्त्ववैकल्यसाकल्यग्रहरूपतः ।।

नातो मिथ्यार्थसत्यार्थविषयत्वनिबन्धनः । एवं सर्वस्य सर्वत्वे व्यवहारव्यवस्थितिः ।।

स्वपने तु प्राणिनां पुण्यपापानुगुणं भगवतैव तत्तत्पुरुषमात्रानुभाव्यास्तत्तत्कालावसानास्तथाभूताश्चार्थाः सृज्यन्ते । तथा हि श्रुतिः स्वप्नविषया, "न तत्र रथा न रथयोगा न पन्थानो भवन्ति । अथ रथान् रथयोगान् पथः सृजते । न तत्र वेशान्ताः पुष्करिण्यः स्रवन्त्यो भवन्ति । अथ वेशान्तान् पुष्करिण्यः स्रवन्त्यः सृजते । स हि कर्ता" इति । यद्यपि सकलेतरपुरुषानुभाव्यतया तदानीं न भवन्ति-तथापि तत्तत्पुरुषमात्रानुमाव्यतया तथा-विधान् अर्थान् ईश्वरः सृजति । स हि कर्ता । तस्य सत्यसङ्गल्पस्याऽऽश्चर्यशक्तेस्तथाविद्यं कर्तृत्वं संभवतीत्यर्थः । "यः एषु सप्तेषु जागर्ति कामं कामं पुरुषो निर्मिमाणः । तदेव शुक्रं तद्ब्रह्म तदेवामृतमुच्यते । तस्मिंल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चत" इति च । सूत्रकारोऽपि- "सन्ध्ये सृष्टिराह हि", "निर्मातारं चैके पुत्रादयश्च" इति सूत्र-द्वयेन, "स्वप्नेष्वर्थेषु जीवस्य स्वाभाविकसत्यसङ्गल्पत्वादेः कृत्स्नस्य संसारदशायामनभिव्यक्तस्वरूपत्वात् ईश्व-रस्यैव तत्तत्पुरुषमात्रानुभाव्यतया आश्चर्यभूता सृष्टिरियम् । "तस्मिन् लोकाः श्रिताः सर्वे तदु नात्येति कश्चन" इति परमात्मैव तत्र स्रष्टेत्यवगम्यते" इति परिहरति । अपवरकादिषु शयानस्य स्वप्नदृशः स्वदेहेनैव देशान्तर-गमनराज्याभिषेकशिरश्छेदादयश्च पुण्यपापफलभूताः शयानदेहसरूपसंस्थानदेहान्तरसृष्टयोपपद्यन्ते ।।

जपाकुसुमसमीपवर्तिस्फटिकमणिरपि तत्प्रभाभिभूततया रक्त इति गृह्यते । जपाकुसुमप्रभा विततापि स्व-च्छद्रव्यसंयुक्ततया स्फुटतरमुपलभ्यते इत्युपलब्धिव्यवस्थाप्यमिदम् । मरीचिकाजलज्ञानेऽपि तेजापृथिव्योरप्य-म्बुनो विद्यमानत्वादिन्द्रियदोषेण तेजापृथिव्योरग्रहणात् अदृष्टवशाच्चाम्बुनो ग्रहणात् यर्थार्थत्वम् । अलातच-क्रेऽप्यलातस्य द्रुततरगमनेन सर्वदेशसंयोगादन्तरालाग्रहणात् तथाप्रतीतिरुपपद्यते । चक्रप्रतीतावप्यन्तरालाग्र-हणपूर्वकतत्तद्देशसंयुक्ततत्तद्वस्तु ग्रहणमेव । क्वचिदन्तरालाभावादन्तरालाग्रहणम्, क्वचिच्छैध्नयादग्रहणमिति विशेषः । अतस्तदपि यथार्थम् । दर्पणादिषु निजमुखादिप्रतीतिरपि यर्थार्था । दर्पणादिप्रतिहतगतयो हि नायन-रश्मयो दर्पणादिदेशग्रहणपूर्वकं निजमुखादि गृह्णन्ति । तत्राप्यतिशैध्नयादन्तरालाग्रहणात् तथा प्रतीतिः । दिङ्मो-हेऽपि दिगन्तरस्यास्यां दिशि विद्यमानत्वाददृष्टवशेनैतद्दिगंशवियुक्तो दिगन्तरांशो गृह्यते । अतो दिगन्तरप्रती-तिर्यथार्थैव ।

द्विचन्द्रज्ञानादावपि अङ्गुल्यवष्टम्भतिमिरादिभिर्नायनतेजोगतिभेदेन सामग्नीभेदात् सामग्नीद्वयमन्योन्यानिर-पेक्षं चन्द्रग्रहणद्वयहेतुर्भवति । तत्रैका सामग्री स्वदेशविशिष्टं चन्द्रं गृह्णाति । द्वितीया तु किञ्चिद्वक्रगतिः चन्द्र-समीपदेशग्रहणपूर्वकं चन्द्रं स्वदेशवियुक्तं गृह्णाति । अतः सामग्रीद्वयेन युगपद्देशद्वयविशिष्टचन्द्रग्रहणे ग्रहण-भेदेन ग्राह्याकारभेदादेकत्वग्रहणाभावाच्च द्वौ चन्द्राविति भवति प्रतीतिविशेषः । देशान्तरस्य तद्विशेषणत्वं देशान्तरस्य अगृहीतस्वदेशचन्द्रस्य च निरन्तरग्रहणेन भवति । तत्र सामग्रीद्वित्वं पारमार्थिकम् । तेन देशद्वय-विशिष्टचन्द्रग्रहणद्वयं च पारमार्थिकम् । ग्रहणद्वित्वेन चन्द्रस्यैव ग्राह्याकारद्वित्वं च पारमार्थिकम् । तत्र विशे-षणद्वयविशिष्टचन्द्रग्रहणद्वस्यैक एव चन्द्रो ग्राह्या इति ग्रहणे, प्रत्यभिज्ञानवत् केवलचक्षुषः सामर्थ्याभावात् चाक्षुषज्ञानं तथै(स्यै)वावतिष्ठते । द्वयोः चक्षुषोरेकसामग्रयन्तर्भावेऽपि तिमिरादिदोषभिन्नं चाक्षुषं तेजः सामग्री-द्वयं भवतीति कार्यकल्प्यम् । अपगते तु दोषे स्वदेशविशिष्टस्य चन्द्रस्यैकग्रहणवेद्यत्वात् एकश्चन्द्र इति भवति प्रत्ययः । दोषकृतं तु सामग्रीद्वित्वं तत्कृतं ग्रहणद्वित्वं तत्कृतं ग्राह्याकारद्वित्वं चेति निरवद्यम् ।

अतः सर्वं विज्ञानजातं यथार्थमिति सिद्धम् । ख्यात्यन्तराणां दूषणानि तैस्तैर्वादिभिरेव प्रपञ्चितानीति न तत्र यत्नः क्रियते ।

(अथवा किमनेन बहुनोपपादनप्रकारेण ? प्रत्यक्षानुमानागमाख्यं प्रमाणजातम् आगमगम्यं च निरस्तनि-खिलदोषगन्धमनवधिकातिशयासङ्खयेयकल्याणगुणगणं सर्वज्ञं सत्यसङ्गल्पं परं ब्रह्माभ्युपगच्छतां किं न

सेत्स्यति, किं नोपपद्यते ? भगवता हि परेण ब्रह्मणा क्षेत्रज्ञपुण्यपापानुगुणं तद्भोग्यत्वायाखिलं जगत् सृजता सुखदुःखोपेक्षाफलानुभवानुभाव्याः पदार्थाः सर्वसाधारणानुभवविषयाः; केचन तत्तत्पुरुषमात्रानुभवविषयाः तत्तत्कालावसानाः तथातथाऽनुभाव्याः सृज्यन्ते । तत्र बाध्यबाधकभावः सर्वानुभवविषयतया तद्रहिततया चोपपद्यत इति सर्वं समञ्जसम् ।।)

यत्पुनः सदसदनिर्वचनीयमज्ञानं श्रुतिसिद्धमिति; तदसत्-"अनृतेन हि प्रत्यूढाः" इत्यादिष्वनृतशब्दस्या-निर्वचनीयानभिधायित्वात् । ऋतेतरविषयो ह्यनृतशब्दः । ऋतमिति कर्मवाचि, "ऋतं पिबन्तौ" इति वचनात् । ऋतम्-कर्मफलाभिसन्धिरहितं परमपुरुषाराधनवेषं तत्प्राप्तिफलम् । अत्र (तः) तद्वयतिरिक्तं सांसारिकफलं कर्म अनृतं ब्रह्मप्राप्तिविरोधि । "एतं ब्रह्मलोकं न विन्दन्ति अनृतेन हि प्रत्यूढाः" इति वचनात् ।।

"नासदासीन्नो सदासीत् तदानीम्" इत्यत्रापि सदसच्छब्दौ चिदचिद्य्वष्टिविषयौ । उत्पत्तिवेलायां सत्त्यच्छब्दा-भिहितयोश्चिदचिद्य्वष्टिभूतयोर्वस्तुनोरप्ययकाले अचित्स(चिदचित्स)मष्टिभूते तमश्शब्दाभिधेये वस्तुनि प्रलय-

प्रतिपादनपरत्वादस्य वाक्यस्य । नात्र कस्यचित् सदसदनिर्वचनीयतोच्यते; सदसतोः कालविशेषेऽसद्भावमा-त्रवचनात् । अत्र तमश्शब्दाभिहितस्याचित्समष्टित्वं श्रुत्यन्तरादवगम्यते-"अव्यक्तमक्षरे लीयते । अक्षरं तमसि लीयते" इति ।

सत्यम्; तमश्शब्देनाचित्समष्टिरूपायाः प्रकृतेः सूक्ष्मावस्थोच्यते । तस्यास्तु, "मायां तु प्रकृतिं विद्यात्" इति मायाशब्देनाभिधानादनिर्वचनीयत्वमिति चेत्-नैतदेवम्; मायाशब्दस्यानिर्वचनीयवाचित्वं न दृष्टमिति । मायाशब्दस्य मिथ्यापर्यायत्वेनानिर्वचनीयवाचित्वमिति चेत्; तदपि नास्ति; न हि सर्वत्र मायाशब्दो मिथ्या-विषयः । आसुरराक्षसास्रादिषु सत्येष्वेव मायाशब्दप्रयोगात् । यथोक्तम्-"तेन मायासहस्रं तत् शम्बरस्याशुगा-मिना । बालस्य रक्षता देहमैकैकश्येन सूदितम् ।" इति । अतो मायाशब्दो विचित्रार्थसर्गकरामिधायी । प्रकृतेश्च मायाशब्दाभिधानं विचित्रार्थसर्गकरत्वादेव "अस्मान्मायी सृजते विश्वमेतत् तस्मिंश्चान्यो मायया संनिरुद्धः" इति मायाशब्दवाच्यायाः प्रकृतेर्विचित्रार्थसर्गकरत्वं दर्शयति । परमपुरुषस्य च तद्वत्तामात्रेण मायित्वमुच्यते; नाज्ञत्वेन । जीवस्यैव हि मायया निरोधः श्रूयते, "तस्मिंश्चान्यो मायया संनिरुद्धः" इति । "अनादिमायया सुप्तो यदा जीवः प्रबुध्यते" इति च । "इन्द्रो मायाभिः पुरुरूप ईयते" इत्यत्रापि विचित्राः शक्तयोऽभिधीयन्ते; अत एव हि "भूरि त्वष्टेव राजति" इत्युच्यते । न हि मिथ्याभिभूतः कश्चिद्विराजते । "मम माया दुरत्यया" इत्यत्रापि गुण-मयीति वचनात् सैव त्रिगुणात्मिका प्रकृतिरुच्यत इति न श्रुतिभिः सदसदनिर्वनीयाज्ञानप्रतिपादनम् ।।

नाप्यैक्योपदेशानुपपत्त्या । न हि "तत्त्वमसि" इति जीवपरयोरैक्योपदेशे सति सर्वज्ञे सत्यसङ्कल्पे सकलजग-त्सर्गस्थितिविनाशहेतुभूते तच्छब्दावगते प्रकृते ब्रह्मणि विरुद्धाज्ञानपरिकल्पनाहेतुभूता काचिदप्यनुपपत्तिर्दृश्यते ऐक्योपदेशस्तु त्वंशब्देनापि जीवशरीरकस्य ब्रह्मण एवाभिधानादुपपन्नतरः । "अनेन जीवेनात्मनाऽनुप्रविश्य नामरूपे व्याकरवाणि" इति सर्वस्य वस्तुनः परमात्मपर्यन्तस्यैव हि नामरूपभाक्तवमुक्तम् । अतो न ब्रह्माज्ञा-नपरिकल्पनम् ।

इतिहासपुराणयोरपि न ब्रह्माज्ञानवादः क्वचिदपि दृश्यते ।

ननु "ज्योतींषि विष्णुः" इति ब्रह्मैकमेव तत्त्वमिति प्रतिज्ञाय, "ज्ञानस्वरूपो भगवान् यतोऽसौ" इति शैला-ब्धिधरादिभेदभिन्नस्य जगतो ज्ञानैकस्वरूपब्रह्माज्ञानविजृम्भितत्वमभिधाय, "यदा तु शुद्धं निजरूपि" इति ज्ञानस्वरूपस्यैव ब्रह्मणः स्वस्वरूपावस्थितिवेलायां वस्तुभेदाभाव(प्र)दर्शनेनाज्ञानविजम्भितत्वमेव स्थिरी-कृत्य, "वस्त्वस्ति किम्", "मही घटत्वम्" इति श्लोकद्वयेन जगदुपलब्धिप्रकारेणापि वस्तुभेदानामसत्यत्वमु-पपाद्य, "तस्मान्न विज्ञानमृते" इति प्रतिज्ञातं ब्रह्मव्यतिरिक्तस्यासत्यत्वमुपसंहृत्य, "विज्ञानमेकम्" इति ज्ञान-स्वरूपे ब्रह्मणि भेददर्शननिमित्ताज्ञानमूलं निजकर्मैवेति स्फुटीकृत्य, "ज्ञानं विशुद्धम्" इति ज्ञानस्वरूपस्य ब्रह्मणः स्वरूपं विशोध्य, "सद्भाव एवं (एषो) भवतो मयोक्तः" इति ज्ञानस्वरूपस्य ब्रह्मण एव सत्यत्वम्, नान्यस्य; अन्यस्य चासत्यत्वमेव; तस्य भुवनादेः सत्यत्वं व्यावहारिकम्" इति तत्त्वं तवोपदिष्टमिति ह्युपदेशो दृश्यते ।

नैतदेवम्; अत्र भुवनकोशस्य विस्तीर्णं स्वरूपमुक्तवा पूर्वमनुक्तं रूपान्तरम्, "संक्षेपः श्रूयताम्" इत्यार-भ्याभिधीयते । चिदचिन्मिश्रे जगति चिदंशो वाङ्मनसागोचरस्वसंवेद्यस्वरूपभेदो ज्ञानैकाकारतया अस्पृष्टप्रा-कृतभेदः अविनाशित्वेन अस्तिशब्दवाच्यः । अचिदंशस्तु चिदंशकर्मनिमित्तपरिणामभेदो विनाशीति नास्ति-शब्दाभिधेयः । उभयं तु परब्रह्मभूतवासुदेवशरीरतया तदात्मकमित्येतद्रूपं संक्षेपेणात्राभिहितम् । तथा हि -

"यदम्बु वैष्णवः कायस्ततो विप्र वसुन्धरा । पद्माकारा समुद्भूता पर्वताब्ध्यादिसंयुता ।।" इति, अम्वुनो विष्णोः शरीरत्वेनाम्बुपरिणामभूतं ब्रह्माण्डमपि विष्णोः, कायः, तस्य च विष्णुरात्मेति सकलश्रुतिगतता-दात्म्योपदेशोपबृंहणरूपस्य सामानाधिकरण्यस्य "ज्योतींषि विस्णुः" इत्यारभ्य वक्ष्यमाणस्य शरीरात्मभाव एव निबन्धनमित्याह । अस्मिन् शास्त्रे पूर्वमप्येतदसकृदुक्तम्, "तानि सर्वाणि तद्वपुः", "तत् सर्वं वै हरेस्तनुः", "स एव सर्वभूतात्मा विश्वरूपो यतोऽव्ययः" इति । तदिदं शरीरात्मभावायत्तं तादात्म्यं सामानाधिकरण्येन व्यप-दिश्यते, "ज्योतींषि विष्णुः" इति । अत्र अस्त्यात्मकं नास्त्यात्मकं च जगदन्तर्गतं वस्तु विष्णोः कायतया विष्ण्वात्मकमित्युक्तम् । इदमस्त्यात्मकम्, इदं नास्त्यात्मकम्, अस्य च नास्त्यात्मकत्वे हेतुरयमित्याह "ज्ञान-स्वरूपो भगवान् यतोऽसौ" इति । अशेषक्षेत्रज्ञात्मनाऽवस्थितस्य भगवतो ज्ञानमेव स्वाभाविकं रूपम्; न देव-मनुष्यादिवस्तुरूपम् । यत एवम्, तत एवाचिद्रूपदेवमनुष्यशैलाब्धिधरादयश्च तद्विज्ञानविजृम्भिताः । तस्य ज्ञानैकाकारस्य सतो देवाद्याकारेण स्वात्मवैविध्यानुसन्धानमूलाः । देवाद्याकारानुसन्धानमूलकर्ममूला इत्यर्थः । यतश्चाचिद्वस्तु क्षेत्रज्ञकर्मानुगुणपरिणामास्पदम्, ततः तत् नास्तिशब्दाभिधेयम्, इतरदस्तिशब्दाभिधेयमित्य-र्थादुक्तं भवति । तदेव विवृणोति, "यदा तु शुद्धं निजरूपि" इति । यदा एतज्ज्ञानैकाकारमात्मवस्तु देवाद्याकारेण स्वात्मनि वैविध्यानुसन्धानमूलसर्व कर्मक्षयान्निर्दोषं परिशुद्धं निजरूपि भवति, तदा देवाद्याकारेणैकीकृत्या-ऽऽत्मकल्पनामूलकर्मफलभूतास्तद्भोगार्थाः वस्तुषु वस्तुभेदा न भवन्ति । ये देवादिषु वस्तुष्वात्मतयाऽभिमतेषु भोग्यभूता देवमनुष्यशैलाब्धिधरादिवस्तुभेदाः, ते तन्मूलभूतकर्मसु विनष्टेषु न भवन्ति इत्यचिद्वस्तुनः कादा-चित्कावस्थाविशेषयोगितया नास्तिशब्दाभिधेयत्वम्, इतरस्य सर्वदा निजसिद्धज्ञानैकाकारत्वेन अस्तिशब्दा-भिधेयत्वमित्यर्थः ।

प्रतिक्षणमन्यथाभूततया कादाचित्कावस्थायोगिनोऽचिद्वस्तुनो नास्तिशब्दाधेरत्वमेवेत्याह "वस्त्वस्ति किम्" इति । अस्तिशब्दाभिधेयो ह्यादिमध्यपर्यन्तहीनस्सततहकरूपः पदार्थः; तस्य कदाचिदपि नास्तिबुद्धय-नर्हत्वात् । अचिद्वस्तु किञ्चित् क्वचिदपि तथाभूतं न दृष्टचरम् । ततः किमित्यत्राह "यच्चान्यथात्वम्" इति । यद्वस्तु प्रतिक्षणमन्यथात्वं याति, तत् उत्तरोत्तरावस्थाप्राप्त्या पूर्वपूर्वावस्थां जहातीति तस्य पूर्वावस्थस्योत्त-रावस्थायां न प्रतिसंधानमस्ति; अतः सर्वदा तस्य नास्तिशब्दाभिधेयत्वमेव ।

तथा ह्युपलभ्यत इत्याह-"मही घटत्वम्" इति । स्वकर्मणा देवमनुष्यादिभावेन स्तिमितात्मनिश्चयैः स्व-भोग्यभूतमचिद्वस्तु प्रतिक्षणमन्यथाभूतमालक्ष्यते -अनुभूयत इत्यर्थः । एवं सति किमप्यचित् वस्तु-अस्ति-शब्दार्हमादिमध्यपर्यन्तहीनं सततैकरूपमालक्षितमस्ति किम् ? न ह्यस्तीत्यभिप्रायः । यस्मादेवम्, तस्मात् ज्ञानस्वरूपात्मव्यतिरिक्तमचिद्वस्तु कदाचित् क्वचित् केवलास्तिशब्दवाच्यं न भवतीत्याह - "तस्मान्न विज्ञा-नमृते" इति । आत्मा तु सर्वत्र ज्ञानैकाकारतया देवादिभेदप्रत्यनीकस्वरूपोऽपि देवादिशरीरप्रवेशहेतुभूतस्व-कृतविविधकर्ममूलदेवादिभेदभिन्नात्मबुद्धिभिः तेन तेन रूपेण बहुधाऽनुसंहित इति तद्भेदानुसंधानं नात्मस्व-रूपप्रयुक्तमित्याह "विज्ञानमेकम्" इति । आत्मस्वरूपं तु कर्मरहितम्, तत एव मलरूपप्रकृतिस्पर्शरहितम् । ततश्च तत्प्रयुक्तशोकमोहलोभाद्यशेषहेयगुणासङ्गि, उपचयापचयानर्हतयैकम्, तत एव सदैकरूपम् । तच्च वासु-देवशरीरमिति तदात्मकम्; अतदात्मकस्य कस्यचिदप्यभावादित्याह "ज्ञानं विशुद्धम्" इति । चिदंशः सदैक-रूपतया सर्वदाऽस्तिशब्दवाच्यः । अचिदंशस्तु क्षणपरिणामित्वेन सर्वदा नाशगर्भ इति सर्वदा नास्तिशब्दाभि-धेयः । एवंरूपचिदचिदात्मकं जगत् वासुदेवशरीरं तदात्मकमिति जगद्याथात्म्यं सम्यगुक्तमित्याह "सद्भाव

एवम्" इति । अत्र सत्यमसत्यमिति, "यदस्ति यन्नास्ति" इति प्रकान्तस्योपसंहारः । एतत् ज्ञानैकाकारतया समम् अशब्दगोचरस्वरूपभेदमेवाचिन्मिश्रं भुवनाश्रितं देवमनुष्यादिरूपेण सम्यग्व्यवहारार्हभेदं यद्वर्तते, तत्र हेतुः कर्मैवेत्युक्तमित्याह "एतत्तु यत्" इति । तदेव विवृणोति, "यज्ञः पशुः" इति ।

जगद्याथात्म्यज्ञानप्रयोजनं मोक्षोपाययतनमित्याह "यच्चैतत्" इति ।

अत्र निर्विशेषे परे ब्रह्मणि, तदाश्रये सदसदनिर्वचनीये चाज्ञाने, जगतस्तत्कल्पितत्वे च (वा) अनुगुणं किञ्चिदपि पदं न दृश्यते । अस्तिनास्तिशब्दाभिधेयं चिदचिदेत्मकं कृत्स्नं जगत् परमस्य परेशत्य परस्य ब्रह्मणो विष्णोः क्रायत्वेन तदात्मकम् । ज्ञानैकाकारस्याऽऽत्मनो देवादिविविधाकारानुभवे अचित्परिणामे च हेतुर्वस्तु-याथात्म्यज्ञानविरोधि क्षेत्रज्ञानां कर्मैवेति प्रतिपादनात्; अस्तिनास्तिसत्यासत्यशब्दानां च सदसदनिर्वचनीयव-स्त्वभिधानासामर्थ्याच्च । नास्त्यसत्यशब्दावस्तिसत्यशब्दविरोधिनौ । अतश्च ताभ्यामसत्त्वं हि प्रतीयते; नानि-र्वचनीयत्वम् । अत्र चाचिद्वस्तुनि नास्त्यसत्यशब्दौ न तुच्छत्वमिथ्यात्वपरौ प्रयुक्तौ; अपि तु विनाशित्वपरौ । "वस्त्वस्ति किम्", "मही घटत्वम्" इति अत्रापि विनाशित्वमेव ह्युपपादितम्; न निष्प्रमाणकत्वम्, ज्ञानबाध्य-त्वं वा; एकेनाऽऽकारेणैकस्मिन् कालेऽनुभूतस्य कालान्तरे परिणामविशेषेणान्यथोपलब्ध्या नास्तित्वोपपाद-नात् । तुच्छत्वं हि प्रमाणसंबन्धानर्हत्वम् । बाधोऽपि यद्देशकालादिसंबन्धितया यत् अस्तीत्युपलब्धम्; तस्य तद्देशकालादिसंबन्धितया नास्तीत्युपलब्धिः; न तु कालान्तरेऽनुभूतस्य कालान्तरे परिणामादिना नास्तीत्युप-लब्धिः; कालभेदेन विरोधाभावात् । अतो न मिथ्यात्वम् । एतदुक्तं भवति-ज्ञानस्वरूपमात्मवस्तु आदिमध्य-पर्यन्तहीनं सततैकस्वरूपमिति स्वत एव सदा अस्तिशब्दवाच्यम् । अचेतनं तु क्षेत्रज्ञभोग्यभूतं तत्कर्मानुगुण-परिणामि विनाशीति सर्वदा नास्त्यथर्गर्ममिति नास्त्यसत्यशब्दाभिधेयम्-इति । यथोक्तम् -

"यत्तु कालान्तरेणापि नान्यसंज्ञामुपैति वै । परिणामादिसंभूतां तद्वस्तु नृप तच्च किम् ।।",

"अनाशी परमार्थश्च प्राज्ञैरभ्युपगम्यते । तत्तु नास्ति (नाशि) न संदेहो नाशिद्रव्योपपादितम्" इति । देश-कालकर्मविशेषापेक्षया अस्तित्वनास्तित्वयोगिनि वस्तुनि केवलास्तिबुद्धिबोध्यत्वपरमाथर् इति ह्यपरमार्थ इत्युक्तम् । आत्मन एव केवलास्तिबुद्धिबोध्यत्वमिति स परमार्थ इत्युक्तम् । श्रोतुश्च मैत्रेयस्य-

"विष्ण्वाधारं यथा त्रैलोक्यं समवस्थितम् । परमार्थश्च मे प्रोक्ता यथा ज्ञानं प्रधानतः ।।" इत्यनुभाषणच्च-"ज्योतींषि विष्णुः" इत्यादिसामानाधिकरण्यस्य आत्मशरीरभाव एव निबन्धनम्, चिदचिद्वस्तुनोश्चास्तिना-स्तिशब्दप्रयोगनिबन्धनं ज्ञानस्याकर्मनिमित्तस्वाभाविकरूपत्वेन प्राधान्यम्, अचिद्वस्तुनश्च तत्कर्मनिमित्तप-रिणामित्वेनाप्राधान्यमिति-प्रतीयते ।।

यदुक्तम्-निर्विशेषब्रह्मविज्ञानादेवाविद्यानिवृतिं्त वदन्ति श्रुतय इति-तदसत्-"वेदाहमेतं पुरुषं महान्तमादि-त्यवर्णं तमसः परस्तात् । तमेवं विद्वानमृत इह भवति नान्यः पन्था विद्यतेऽयनाय", "सर्वे निमेषा जज्ञिरे विद्युतः पुरुषादधि", "न तस्येशे कञ्चन तस्य नाम महद्यशः", "य एनं विदुरमृतास्ते भवन्ति" इत्याद्यनेकवा-क्यविरोधात् । ब्रह्मणः सविशेषत्वादेव सर्वाण्यपि वाक्यानि सविशेषज्ञानादेव मोक्षं वदन्ति । शोधकवाक्या-न्यपि सविशेषमेव ब्रह्म प्रतिपादयन्तीत्युक्तम् ।

तत्त्वमस्यादिवाक्येषु सामानाधिकरण्यं न निर्विशेषवस्त्वैक्यपरम्; तत्त्वम्पदयोः सविशेषब्रह्माभिधायि-त्वात् । तत्पदं हि सर्वज्ञं सत्यसङ्कल्पं जगत्कारणं ब्रह्म परामृशति; "तदैक्षत बहुस्याम्" इत्यादिषु तस्यैव प्रकृ-तत्वात् । तत्समानाधिकरणं त्वम्पदञ्च अचिद्विशिष्टजीवशरीरकं ब्रह्म प्रतिपादयति; प्रकारद्वयावस्थितैकवस्तु-

परत्वात् सामानाधिकरण्यस्य । प्रकारद्वयपरित्यागे प्रवृत्तिनिमित्तभेदासंभवेन सामानाधिकरण्यमेव परित्यक्तं स्यात् । द्वयोः पदयोर्लक्षणा च । "सोऽयं देवदत्तः" इत्यत्रापि न लक्षणा; भूतवर्तमानकालसंबन्धितयैक्तप्रतीत्य-विरोधात् । देशभेदविरोधश्च कालभेदेन परिहृतः । "तदैक्षत बहु स्याम्" इत्युपक्रमविरोधश्च । एकविज्ञानेन सर्व-विज्ञानप्रतिज्ञानं च न घटते । ज्ञानस्वरूपस्य निरस्तनिखिलदोषस्य सर्वज्ञस्य समस्तकल्याणगुणात्मकस्याज्ञानं तत्कार्यानन्तापुरुषार्थाश्रयत्वञ्च भवति । बाधार्थत्वे च सामानाधिकरण्यस्य त्वंतत्पदयोरधिष्ठानलक्षणा निवृ-त्तिलक्षणा चेति लक्षणादयस्त एव दोषाः । (इयांस्तु विशेषः-नेदं रजतमितिवत् अप्रतिपन्नस्यैव बाधस्यागत्या परिकल्पनम्; तत्पदेनाधिष्ठानातिरेकिधर्मानुपस्थापनेन बाधानुपपत्तिश्च । ) अधिष्ठानं तु प्राकृतिरोहितमतिरो-हितस्वरूपं तत्पदेनोपस्थाप्यत इति चेन्न; प्रागधिष्ठानाप्रकाशे तदाश्रयभ्रमबाधयोरसंभवात् । भ्रमाश्रय(भूत ?) मधिष्ठानमतिरोहितमिति चेत्; तदेबाधिष्ठानस्वरूपं भ्रमविरोधीति तत्प्रकाशे सुतरां न तदाश्रयभ्रमबाधौ । अतो-ऽधिष्ठानातिरेकिपारमार्थिकधर्मतत्तिरोधानानभ्युपगमे भ्रान्तिबाधौ दुरुपपादौ ।

अधिष्ठाने हि पुरुषमात्राकारे प्रतीयमाने तदतिरेकिणि पारमार्थिके राजत्वे तिरोहित्वे सत्येव व्याधत्वभ्रमः । राजत्वोपदेशेन च तन्निवृत्तिर्भवति; नाधिष्ठानमात्रोपदेशेत; तस्य प्रकाशमानत्वेनानुपदेश्यत्वात् भ्रमानुषमर्दि-त्वाच्च ।।

जीवशरीरकजगत्कारणब्रह्मपरत्वे मुख्यवृत्तं पदद्वयम् । प्रकारद्वयविशिष्टैकवस्तुप्रतिपादनेन सामानाधिक- रण्यं च सिद्धम् । निरस्तनिखिलदोषस्य समस्तकल्याणगुणात्मकस्य ब्रह्मणो जीवान्तर्यामित्वमप्यैश्वर्यमपरं प्रतिपादितं भवति । उपक्रमानुकूलता च । एकविज्ञानेन सर्वविज्ञानप्रतिज्ञोपपत्तिश्च । सूक्ष्मचिदचिद्वस्तुशरीरस्यैव ब्रह्मणः स्थूलचिदचिद्वस्तुशरीरत्वेन कार्यत्वात् "तमीश्वराणां परमं महेश्वरम् पराऽस्य शक्तिर्विविधैव श्रूयते", "अपहतपाप्मा---सत्यकाम सत्यसङ्कल्पः" इत्यादिश्रुत्यन्तराविरोधश्च । (तत्त्वमसीत्यत्रोद्देश्योपादेयविभागः कथमिति चेत्-नात्र किञ्चिदुद्दिश्शय किमपि विधीयते; "ऐतदात्म्यमिदं सर्वम्" इत्यनेनैव प्राप्तत्वात् । अप्राप्ते हि शास्त्रमर्थवत् । इदं सर्वमिति सजीवं जगन्निर्दिश्य, ऐतदात्म्यमिति, तस्यैव आत्मेति तत्र प्रतिपादितम् ।) तत्र च हेतुरुक्तः, "सन्मूलाः सोम्येमाः सर्वाः प्रजाः सदायतनाः सत्प्रतिष्ठाः" इति; "सर्वे खल्विदं ब्रह्म तज्जलानिति शान्तः" इतिवत् । तथा श्रुत्यन्तराणि च ब्रह्मणस्तद्वयतिरिक्तस्य चिदचिद्वस्तुनश्च शरीरात्मभावमेव तादात्म्यं वदन्ति, "अन्तःप्रविष्टश्शास्ता जनानां सर्वात्मा", "यः पृथिव्यां तिष्ठन् पृथिव्या अन्तरो यं पृथिवी न वेद यस्य पृथिवी शरीरं यः पृथिवीमन्तरो यमयति स त आत्मा अन्तर्याम्यमृतः", "य आत्मनि तिष्ठन् आत्मनोऽन्तरो यमात्मा न वेद यस्यात्मा शरीरं य आत्मानमन्तरो यमयति स त आत्मा अन्तर्याम्यमृतः", "यः पृथिवीमन्तरे सञ्चरन्" इत्यारभ्य "यस्य मृत्युः शरीरम्, यं मृत्युर्न वेद, एष सवर्भूतान्तरात्माऽपहतपाप्मा दिव्यो देव एको नारायणः", "तत्सृष्ट्वा तदेवानुप्राविशत् । तदनुप्रविश्य सच्च त्यच्चाभवत्" इत्यादीनि । अत्रापि-"अनेन जीवे-नात्मनाऽनुप्रविश्य नामरूपे व्याकरवाणि" इति ब्रह्मात्मकजीवानुप्रवेशेनैव सर्वेषां वस्तुत्वं शब्दवाच्यत्वं च प्रतिपादितम् । "तदनुप्रविश्य सच्च त्यच्चाभवत्" इत्यनेनैकार्थ्यतज्जीवस्यापि ब्रह्मात्मकत्वं ब्रह्मानुप्रवेशादेवेत्य-वगम्यते । अतश्चिदचिदात्मकस्य सर्वस्य वस्तुजातस्य ब्रह्मतादात्म्यमात्मशरीरभावादेवेत्यवगम्यते । "तस्मा-द्ब्रह्मव्यतिरिक्तस्य कृत्स्नस्य तच्छरीतत्वेनैव वस्तुत्वात् तस्य प्रतिपादकोऽपि शब्दस्तत्पर्यन्तमेव स्वार्थमभि-दधाति ।) अतः सर्वशब्दानां लोकव्युत्पत्त्यवगततत्तत्पदार्थविशिष्टब्रह्माभिधायित्वं सिद्धमिति ऐतदात्म्यमिदं सर्वमिति प्रतिज्ञातार्थस्य तत्त्वमसीति सामानाधिकरण्येन विशेषे उपसंहारः ।।

अतो निर्विशेषवस्त्वैक्यवादिनो भेदाभेदवादिनः केवलभेदवादिनश्च वैयधिकरण्येन सामानाधिकरण्येन च ब्रह्मात्मभावोपदेशाः सर्वे परित्यक्ताः स्युः । एकस्मिन् वस्तुनि कस्य तादात्म्यमुपदिश्यते ? तस्यैवेति चेत्, तत् स्ववाक्येनैवावगतमिति न तादात्म्योपदेशावसेयमस्ति किञ्चित् । कल्पितभेदनिरसनमिति चेत्-तत्तु न सामा-नाधिकरण्यतादात्म्योपदेशावसेयमित्युक्तम् । सामानाधिकरण्यं तु ब्रह्मणि प्रकारद्वयप्रतिपादनेन विरोधमेवाव-हेत् । भेदाभेदवादे तु ब्रह्मण्येवोपाधिसंसर्गात् तत्प्रयुक्ताः जीवगताः दोषा ब्रह्मण्येव प्रादुःष्युरिति निरस्तनिखि-लदोषकल्याणगुणात्मकब्रह्मात्मभावोपदेशा हि विरोधादेव परित्यक्ताः स्युः । स्वाभाविकभेदाभेदवादेऽपि ब्रह्मणः स्वत एव जीवभावाभ्युपगमात् गुणवत् दोषाश्च स्वाभाविका भवेयुरिति निर्दोषब्रह्मतादात्म्योपदेशो विरुद्ध एव । केवलभेदवादिनां चात्यन्तभिन्नयोः केनापि प्रकारेणैक्यासंभवादेव ब्रह्मात्मभावोपदेशा न संभ-वन्तीति सर्ववेदान्तपरित्यागः स्यात् ।।

निखिलोपनिषत्प्रसिद्धं कृत्स्नस्य ब्रह्मशरीरभावमातिष्ठमानैः ब्रह्मात्मभोवोपदेशाः सर्वे सम्यगुपपादिता भवन्ति । जाततिगुणयोरिव द्रव्याणामपि शरीरभावेन विशेषणत्वे "गौरश्वो मनुष्यो देवो जातः पुरुषः कर्मभिः" इति सामानाधिकरण्यं लोकवेदयोर्मुख्यमेव दृष्टचरम् । जातिगुणयोरपि (हि) द्रव्यप्रकारत्वमेव "खण्डो गौः" "शुक्लः पटः" इति सामानाधिकरण्यनिबन्धनम् । मनुष्यत्वादिविशिष्टपिण्डानात्मप्यात्मनः प्रकारतयैव पदा-र्थत्वात् "मनुष्यः पुरुषः षण्डो योषिदात्मा जातः" इति सामानाधिकरण्यं सर्वत्रानुगतमिति प्रकारत्वमेव सामा-नाधिकरण्यनिबन्धनम्; न परस्परव्यावृत्ता जात्यादयः । स्वनिष्ठानामेव हि द्रव्याणां कदाचित् क्वचिद्द्रव्यवि-शेषणत्वे मत्वर्थीयप्रत्ययो दृष्टः, दण्डी, कुण्डलीति; न पृथक्प्रतिपत्तिस्थित्यनर्हाणां द्रव्याणाम् । तेषां विशेष-णत्वं सामानाधिकरण्यावसेयमेव ।।

यदि "गौरश्वो मनुष्यो देवः पुरुषो योषित् षण्ड आत्मा कर्मभिर्जातः" इत्यत्र "खण्डो मुण्डो गौः" "शुक्लः पटः" "कृष्णः पटः" इति जातिगुणवदात्मप्रकारत्वं मनुष्यादिशरीराणामिष्यते, तर्हि जातिव्यक्तयोरिव प्रका-रप्रकारिणोः शरीरात्मनोरपि नियमेन सह प्रतिपत्तिः स्यात्; न चैवं दृश्यते । न हि नियमेन गोत्वादिवत् आ-त्माश्रयतयैवात्मना सह मनुष्यादिशरीरं पश्यन्ति । अतो मनुष्य आत्मेति सामानाधिकरणयं लाक्षणिकमेव । नैतदेवम्; मनुष्यादिशरीराणामप्यात्मैकाश्रयत्वं तदेकप्रयोजनत्वं तत्प्रकारत्वञ्च जात्यादितुल्यम् । आत्मैका-श्रयत्वमात्मविश्लेषे शरीरस्य विनाशादवगम्यते । आत्मैकप्रयोजनत्वञ्च त(त्त)त्कर्मफलभोगार्थतयैव सद्भवात् । तत्प्रकारत्वमपि, देवो मनुष्य सत्यात्मविशेषणतयैव प्रतीतेः । एतदेव हि गवादिशब्दानां व्यक्तिपर्यन्तत्वे हेतुः । एतत्स्वभावविरहादेव दण्डकुण्डलादीनां विशेषणत्वे दण्डी कुण्डलीति मत्वर्थीयप्रत्ययः । देवमनुष्यादिपिण्डा-नात्मैकाश्रयत्वतदेकप्रयोजनत्वतत्प्रकारत्वस्वभावात् देवो मनुष्य आत्मेति लोकवेदयोः सामानाधिकरण्येन व्यवहारः । जातिवोर्नियमेन सहप्रतीतिरुभयोश्चाक्षुषत्वात् । आत्मनस्त्वचाक्षुषत्वात् चक्षुषा शरीरग्रहण-वेलायामात्मा न गृह्यते । पृथग्ग्रहणयोग्यस्य प्रकारतैकस्वरूपत्वं दुर्घटमिति मा वोचः; जात्यादिवत् तदेकाश्र-यत्वतदेकप्रयोजनत्वतद्विशेषणत्वैः शरीरस्यापि तत्प्रकारतैकस्वभावत्वावगमात् । सहोपलम्भनियमस्त्वेकसा-मग्रीवेद्यत्वनिबन्धन इत्युक्तम् । यथा चक्षुषा पृथिव्यादेगर्न्धरसादिसंबन्धित्वं स्वाभाविकमपि न गृह्यते, एवं चक्षुषा गृह्यमाणं शरीरमात्मप्रकारतैकस्वभावमपि न तथा गृह्यते; आत्मगृहणे चक्षुषः सामर्थ्याभावात् । नैता-वता शरीरस्य तत्प्रकारतैकस्वभावत्वमेव सामानाधिकरण्यनिबन्धनम् । आत्मप्रकारतया प्रतिपादनसमर्थस्तु शब्दः सहैव प्रकारतया प्रतिपादयति ।।

ननु च शाब्देऽपि व्यवहारे शरीरशब्देन शरीरमात्रं गृह्यत इति नात्मपर्यन्तता शरीरशब्दस्य । नैवम्; आत्म-प्रकारभूतस्यैव शरीरस्य पदार्थविवेकप्रदर्शनाय निरूपणान्निष्कर्षकशब्दोऽयम्; यथा गोत्वं शुक्लत्वम् आकृतिः गुण सत्यादिशब्दाः ।।

अतो गवादिशब्दवत् देवमनुष्यादिशब्दा आत्मपर्यन्ताः । इदमेव शरीरात्मभावलक्षणं तादात्म्यम्, "आत्मेति तूपगच्छन्ति ग्राहयन्ति च" इति वक्ष्यति; "आत्मेत्येव तु गृह्णीयात्" इति च वाक्यकारः ।।

अत्रेदं तत्त्वम्- अचिद्वस्तुनः चिद्वस्तुनः परस्य च ब्रह्मणो भोग्यत्वेन भोक्तृत्वेन चेशितृत्वेन च स्वरूपविवे-कमाहुः काश्चन श्रुतयः-"अस्मान्मायी सृजते विश्वमेतत् तस्मिंश्चान्यो मायया संनिरुद्धः", "मायां तु प्रकृतिं वि-द्यान्मायिनं तु महेश्वरम्", "क्षरं प्रधानममृताक्षरं हरः क्षरात्मानावीशते देव एकः"-अमृताक्षरं हर इति भोक्ता निर्दिश्यते, प्रधानमात्मनो भोग्यत्वेन हरतीति हरः, "स कारणं करणाधिपाधिपो न चास्य कश्चिज्जनिता न चाधिपः", "प्रधानक्षेत्रज्ञपतिर्गुणेशः", "पतिं विश्वस्यात्मेश्वरं शाश्वतं शिवमच्युतम्", "ज्ञाज्ञौ द्वावजावीशनीशौ", "नित्यो नित्यानां चेतनश्चेतनानामेको बहूनां योविदधाति कामान्" "भोक्ता भोग्यं प्रेरितारं च मत्वा", "तयो-रन्यः पिप्पलं स्वाद्वत्त्यनश्रन्नन्यो अभिचाकशीति", "पृथगात्मानं प्रेरितारं च मत्वा जुष्टस्ततस्तेनामृतत्वमेति", "अजामेकां लोहितशुक्लकृष्णां बह्वीं प्रजां जनयन्तीं सरूपाम् । अजो ह्येको जुषमाणोऽनुशेते जहात्येनां भुक्त-भागामदोऽन्यः", "समाने वृक्षे पुरुषो निमग्नोऽनीशया शोचति मुह्यमानः । जुष्टं यदा पश्यत्यन्यमीशमस्य वीत-शोकः" इत्यद्याः । स्मृतावनि,-

"अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा । अपरेवमितस्त्वन्यां प्रकृतिं विद्धि मे पराम् ।

जीवभूतां महावाहो ! ययेदं धार्यते जगत् ।", "सर्वभूतानि कौन्तेय पअकृतिं विद्धि यान्ति मामिकाम् ।

कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् ।। प्रकृतिं स्वामष्टभ्य विसृचामि पुनः पुनः ।

भूतग्राममिमं कृत्स्नमवशं प्रकृतेवेशात् ।।", "मयाध्यक्षेण प्रकृतिः सूयते सचराचरम् ।

हेतुनाऽनेन कौन्तेय जगद्धि परिवर्तते ।।", प्रकृतिं पुरुषं चैव विद्धयनादी उभावपि ।",

"मम योनिर्महद्ब्रह्म तस्मिन् गर्भं दधाम्यहम् । संभवः सर्वभूतानां ततो भवति भारत ।।"

इति । जगद्योनिभूतं महद्ब्रह्म मदीयम्, प्रकृत्याख्यं भूतसूक्ष्ममचिद्वस्तु यत्, तस्मिंश्चेतनाख्यं गर्भं यत् संयोज-यामि, ततो मत्कृताच्चिदचित्संसर्गात् देवादिस्थावरान्तानामचिन्मिश्राणां सर्वभूतानां संभवो भवतीत्यर्थः । एवं भोक्तृभोग्यरूपेणावस्थितयोः सर्वावस्थावस्थितयोश्चिदचितोः परमपुरुषशरीरतया तन्नियाम्यत्वेन तदपृथक्-स्थितिं परमपुरुषस्य चात्मत्वमाहुः काश्चय श्रुतयः-"यः पृथिव्यां तिष्ठन् पृथिव्या अन्तरो यं पृथिवी न वेद यस्य पृथिवी शरीरं यः पृथिवीमन्तरो यमयति" इत्यारभ्य, "य आत्मनि तिष्ठन्नात्मनोऽन्तरो यमात्मा न वेद यस्यात्मा शरीरं य आत्मानमन्तरो यमयति स त आत्माऽन्तर्याम्यमृतः" इति । तथा, "यः पृथिवीमन्तरे सञ्चरन् यस्य पृथिवी शरीरं यं पृथिवी न वेद" इत्यारभ्य, "योऽक्षरमन्तरे सञ्चरन् यस्याक्षरं शरीरं यमक्षरं न वेद, यो मृत्युमन्तरे सञ्चरन् यस्य मृत्युः शरीरं यं मृत्युर्न वेद, ,एष सर्वभूतान्तरात्माऽपहतपाप्मा दिव्यो देव एको नारायणः"- अत्र मृत्युशब्देन तमश्शब्दवाच्यं सूक्ष्मावस्थमचिद्वस्त्वभिधीयते; अस्यामेवोपनिषदि, "अव्यक्तमक्षरे लीयते । अक्षरं तमसि लीयते" इति वचनात्-, "अन्तः प्रविष्टः शास्ता जनानां सर्वात्मा" इति च ।।

एवं सर्वावस्थावस्थितचिदचिद्वस्तुशरीरतया तत्प्रकारः परमपुरुष एव कार्यावस्थकारणावस्थजगद्रूपेणाव-स्थित इतीममर्थं ज्ञापयितुं काश्चन श्रुतयः कार्यावस्थं कारणावस्थं च जगत् स एवेत्याहुः, "सदेव सोम्येदमग्र

आसीदेकमेवोद्वितीयं तदक्षैत महु स्यां प्रजायेयेति तत्तेजोऽसृजत" इत्यारभ्य, "सन्मूलाः सोम्येमाः सर्वाः प्रजाः सदायतनाःसत्प्रतिष्ठाः । ऐतदात्म्यमिदं सर्वं तत् सत्यं स आत्मा तत्त्वमसि श्वेतकेतो" इति । तथा, "सोऽकाम-यत । बहु स्यां प्रजायेयेति । स तपोऽतप्यत । स तपस्तप्त्वा । इदं सर्वमसृजत" इत्यारभ्य, "सत्यं चानृतं च सत्यमभवत्" इत्याद्याः । अत्रापि श्रुत्यन्तरसिद्धश्चिदचितोः परमपुरुषस्य च स्वरूपविवेकः स्मारितः, "हन्ता-हमिमास्तिस्रो देवता अनेन जीवेनाऽऽत्मनाऽनुप्रविश्य नामरूपे व्याकरवाणि" इति,-"तत् सृष्ट्वा तदेवानुप्रा-विशत् । तदनुप्रविश्य सच्च त्यच्चाभवत् । विज्ञानं चाविज्ञानं च सत्यञ्चानृतं च सत्यमभवत्" इति च । "अनेन जीवेनाऽऽत्मनाऽनुप्रविश्य" इति जीवस्य ब्रह्मात्मकत्वम्, "तदनुप्रविश्य सच्च त्यच्चाभवत्", "विज्ञानं चावि-ज्ञानञ्च" इत्यनेनैकार्थ्यादात्मशरीरभावनिबन्धनमिति विज्ञायते । एवम्भूतमेव नामरूपव्याकरणम्, "तद्धेदं तर्ह्यव्याकृतमासीत् तन्नामरूपाभ्यां व्याक्रियत" इत्यत्राप्युक्तम् ।

अतः कार्यावस्थः कारणावस्थश्च स्थूलसूक्ष्मचिदचिद्वस्तुशरीरः परमपुरुष एवेति कारणात्कार्यस्यानन्यत्वेन कारणविज्ञानेन कायर्स्य ज्ञाततया एवविज्ञानेनसर्वविज्ञानं (च) समीहितमुपपन्नतरम् । "अहमिमास्तिस्रो देवता अनेन जीवेनात्मनाऽनुप्रविश्य नामरूपे व्याकरवाणि" इति, "तिस्रो देवता" इति सवर्प्रचिद्वस्तु निर्दिश्य तत्र स्वात्मकजीवानुप्रवेशेन नामरूपव्याकरणवचनात् सर्वे वाचकाः शब्दाः अचिद्विशिष्टजीवविशिष्टपरमात्मन एव वाचका इति कारणावस्थपरमात्मवाचिना शब्देन कार्यवाचिनः शब्दस्य सामानाधिकरण्यं मुख्यवृत्तम् । अतः स्थूलसूक्ष्मचिदचित्प्रकारकं ब्रह्मैव कार्यं कारणं चेति ब्रह्मोपादानं जगत् ।

सूक्ष्मचिदचिद्वस्तुशरीरं ब्रह्मैव कारणमिति ब्रह्मोपादानत्वेऽपि संघातस्योपादानत्वेन चिदचितोर्ब्रह्मणश्च स्व-भावासङ्करोऽप्युपपन्नतरः । यथा शुक्लकृष्णरक्ततन्तुसङ्घातोपादानत्वेऽपि चित्रपटस्य तत्तसन्तुप्रवेश एव शौक्लया-दिसंबन्ध इति कार्यावस्थायामपि न सर्वत्र वणर्सङ्करः, तथा चिदचिदीश्वरसङ्घातोपादानत्वेऽपि जगतः कार्याव-स्थायामपि भोक्तृत्वभोग्यत्वनियन्तृत्वाद्यसङ्करः । तन्तूनां पृथक्स्थितियोग्यानामेव पुरुषेच्छया कदाचित्संहतानां कारणत्वं कार्यत्वञ्च । इह तु चिदचितोः सर्वावस्थयोः परमपुरुषशरीरत्वेन तत्प्रकारतयैव पदार्थत्वात् तत्प्रकारः परमपुरुषः सर्वदा सर्वशब्दवाच्य इति विशेषः । स्वभावभेदः तदसङ्करश्च तत्र चात्र च तुल्यः । एवञ्च सति परस्य ब्रह्मणः कार्यानुप्रवेशेऽपि स्वरूपान्यथाभावाभावादविकृतत्वमुपपन्नतरम् । स्थूलावस्थस्य नामरूपविभागविभ-क्तस्य चिदचिद्वस्तुन आत्मतयाऽवस्थानात् कार्यत्वमप्युपपन्नतरम् । अवस्थान्तरापत्तिरेव हि कार्यता । निर्गुण-वादाश्च परस्य ब्रह्मणो हेयगुणासंबन्धादुपपद्यन्ते । "अपहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः" इति हेयगुणान् प्रतिषिध्य, "सत्यकामस्सत्यसङ्कल्पः" इति कल्याणगुणान् विदधती इयं श्रुतिरेवान्यत्र सामान्ये-नावगतं गुणनिषेधं हेयगुणविषयं व्यवस्थापयति ।

ज्ञानस्वरूपं ब्रह्मेति वादश्च सर्वज्ञस्य सर्वशक्तेर्निखिलहेयप्रत्यनीककल्याणगुणाकरस्य ब्रह्मणः स्वरूपं ज्ञानै-कनिरूपणीयं स्वयम्प्रकाशतया ज्ञानस्वरूपं चेत्यभ्युपगमादुपपन्नतरः । "यः सर्वज्ञः सर्ववित्", "पराऽस्य शक्ति-र्विविधैव श्रूयते स्वाभाविकी ज्ञानबलक्रिया च", "विज्ञातारमरे केन विजानीयात्" इत्यादिकाः ज्ञातृत्वमावेद-यन्ति; "सत्यं ज्ञानम्" इत्यादिकाश्च ज्ञानैकनिरूपणीयतया स्वप्रकाशतया च ज्ञानस्वरूपताम् ।

सोऽकामयत बहु स्याम्", "तदैक्षत बहुस्याम्", "तन्नामरूपाभ्यां व्याक्रियत" इति ब्रह्मैव स्वसङ्कल्पाद्विचि-त्रस्थिरत्रसरूपतया नानाप्रकारमवस्थितमिति तत्प्रत्यनीकाब्रह्मात्मकवस्तुनानात्वमतत्त्वमिति तत् प्रतिषिध्यते, "मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति", "नेह नानास्ति किञ्चन", "यत्र हि द्वैतमिव भवति तदितर इतरं

पश्यति । यत्र त्वस्य सर्वमात्मैवाभूत्, तत् केन कं पश्यत् तत्केन कं विजानीयादित्यादिना । न पुनः, "बहु स्यां प्रजायेय" इत्यादिश्रुतिसिद्धं स्वसङ्कल्पकृतं ब्रह्मणो नानानामरूपभाक्तवेन नानाप्रकारत्वमपि निषिध्यते । "यत्र त्वस्य सर्वमात्मैवाभूत्" इत्यादिनिषेधवाक्यादौ च तत् स्थापितम्-"सर्वं तं परादात्, योऽन्यत्रात्मनः सर्वं वेद, तस्य ह वा एतस्य महतो भूतस्य निश्वसितमेतत् यदृग्वेदो यजुर्वेदः इत्यादिना ।।

एवं चिदचिदीश्वराणां स्वरूपभेदं स्वभावभेदं च वदन्तीनां कार्यकारणभावं कार्यकारणयोरनन्यत्वञ्च वद-न्तीनां सर्वासां श्रुतीनामविरोधः, चिदचितोः परमात्मनश्च सर्वदा शरीरात्मभावं शरीरभूतयोः कारणदशायां नामरूपविभागानर्हसूक्ष्मदशापतिं्त कार्यदशायां च तदर्हस्थूलदशापतिं्त वदन्तीभिः श्रुतिभिरेव ज्ञायत इति ब्रह्मा-ज्ञानवादस्य औपाधिकब्रह्मभेदवादस्य अन्यस्याप्यपन्यायमूलस्य सकलश्रुतिविरुद्धस्य न कथञ्चिदप्यवकाशो दृश्यते । चिदचिदीश्वराणां पृथक्स्वभावतया तत्तच्छØतिसिद्धानां शरीरात्मभावेन प्रकारप्रकारितया श्रुतिभिरेव प्रतिपन्नानां पन्नतया श्रुत्यन्तरेण कार्यकारणभावप्रतिपादनं कार्यकारणयोरैक्यप्रतिपादनं च ह्यविरुद्धम् । यथा-आग्नेयादीन् षड् यागान् उत्पत्तिवाक्यैः पृथगुत्पन्नान् समुदायानुवादिवाक्यद्वयेन समुदायद्वयत्वमापन्नान् "दर्श-पूर्णमासाभ्याम्" इत्यधिकारवाक्यं कामिनः कर्तव्यतया विदधाति-तथा चिदचिदीश्वरान् विविक्तस्वरूपस्वभा-वान्, "क्षरं प्रधानममृताक्षरं हरः क्षरात्मानावीशते देव एकः", "पतिं विश्वस्यात्मेश्वरम्", "आत्मा नारायणः परः" इत्यादिवाक्यैः पृथक् प्रतिपाद्य, "यस्य पृथिवी शरीरम्", "यस्यात्मा शरीरम्", "यस्याव्यक्तं शरीरम् । यस्याक्षरं शरीरम् । एष सर्वभूतान्तरात्मा अपहतपाप्मा दिव्यो देव एको नारायणः" इत्यादिभिर्वाक्यैश्चिदचितोः सर्वावस्थावस्थितयोः परमात्मशरीरतां परमात्मनस्तदात्मताञ्च प्रतिपाद्य शरीरिभूतपरमात्माभिधायिभिः सद्ब्र-ह्मात्मादिशब्दैः कारणावस्थः कार्यावस्थश्च परमात्मैक एवेति पृथक् प्रतिपन्नं वस्तुत्रितयम् "सदेव सोम्येदमग्र आसीत्", "ऐतदात्म्यमिदं सर्वम्", "सर्वं खल्विदं ब्रह्म" इत्यादिवाक्यं प्रतिपादयति । चिदचिद्वस्तुशरीरिणः परमात्मनः परमात्मशब्देनाभिधाने हि नास्ति विरोधः, यथा मनुष्यपिण्डशरीरकस्यात्मविशेषस्य अयमात्मा सुखीत्यात्मशब्देनाभिधाने इत्यलमतिविस्तरेण ।।

यत्पुनरिदमुक्तम्-ब्रह्मात्मैकत्वविज्ञानेनैवाविद्यानिवृत्तिर्युक्तेति-तदयुक्तम्; बन्धस्य पारमार्थिकत्वेन ज्ञान-निवर्त्यत्वाभावात् । पुण्यापुण्यरूपकर्मनिमित्तदेवादिशरीरप्रवेशतत्प्रयुक्तसुखदुःखानुभवरूपस्य बन्धस्य मि-थ्यात्वं कथमिव शक्यते वक्तुम् ।

एवं रूपबन्धनिवृत्तिर्भक्तिरूपापन्नोपासनप्रीतपरमपुरुषप्रसादलभ्येति पूर्वमेवोक्तम् । भवदभिमतस्यैक्यज्ञा-नस्य यथावस्थितवस्तुविपरीतविषयस्य मिथ्यारूपत्वेन बन्धविवृद्धिरेव फलं भवति; "मिथ्यैतदन्यद्द्रव्यं हि नैति तद्द्रव्यतां यतः" इति शास्त्रात्; "उत्तमः पुरुषस्त्वन्यः", "पृथगात्मानं प्रेरितारं च मत्वा" इति जीवात्म-विसजातीयस्य तदन्तर्यामिणो ब्रह्मणो ज्ञानं परमपुरुषार्थलक्षणमोक्षसाधनमित्युपदेशाच्च ।।

अपि च भवदभिमतस्यापि निवर्तकज्ञानस्य मिथ्यारूपत्वात् तस्य निवर्तकान्तरं मृग्यम् । निवर्तकज्ञानमिदं स्वविरोधि सर्वं भेदजातं निवर्त्य, क्षणिकत्वात् स्वयमेव नश्यतीति चेत्-न; तत्स्वरूपतदुत्पत्तिविनाशानां काल्पनिकत्वेन विनाशतत्कल्पनाकल्परूपाविद्याया निवर्तकान्तरमन्वेषणीयम् । तद्विनाशो ब्रह्मस्वरूपमेवेति चेत्-तथासति निवर्कज्ञानोत्पत्तिरेव न स्यात्; तद्विनाशे तिष्ठति तदुत्पत्त्यसंभवात् ।।

अपिच चिन्मात्रब्रह्मव्यतिरिक्तकृत्स्ननिषेधविषयज्ञानस्य कोऽयं ज्ञाता ? अध्यासरूप इति चेत्-न; तस्य निषेध्यतया निवर्तकज्ञानकर्मत्वात् तत्कर्तृत्वानुपपत्तेः । ब्रह्मस्वरूपमिति चेत्-ब्रह्मणो निवर्तकज्ञानं प्रति ज्ञातृत्वं

किं स्वरूपम्, उताध्यस्तम् ? अध्यस्तं चेत्-अयमध्यासः तन्मूलाविद्यान्तरं च निवर्तकज्ञानाविषयतया तिष्ठ-त्येव । निवर्तकज्ञानान्तराभ्युपगमे तस्यापि त्रिरूपत्वात् ज्ञात्रपेक्षयाऽनवस्था स्यात् । ब्रह्मस्वरूपस्यैव ज्ञातृत्वे अस्मदीय एव पक्षः परिगृहीतः स्यात् । निवर्तकज्ञानस्वरूपं स्वस्य ज्ञाता च ब्रह्मव्यतिरिक्तत्वेन स्वनिवर्त्या-न्तर्गतमिति वचनम्, "भूतलव्यतिरिक्तं कृत्स्नं देवदत्तेन छिन्नम्" इत्यस्यामेव छेदनक्रियायामस्य छेत्तुः अस्या-श्छेदनक्रियायाश्च छेद्यानुप्रवेशवचनवत् उपहास्यम् । अध्यस्तो ज्ञाता स्वनाशहेतुभूतनिवर्तकज्ञाने स्वयं कर्ता च न भवति; स्वनाशस्यापुरुषार्थत्वात् । तन्नाशस्य ब्रह्मस्वरूपत्वाभ्युपगमे, भेददर्शन-तन्मूलाविद्यादीनां कल्प-नमेव न स्यात्-इत्यलमनेन दिष्टहतमुद्गराभिघातेन ।

तस्मादनादिकर्मप्रवाहरूपाज्ञानमूलत्वात् बन्धस्य तन्निबर्हणम् उक्तलक्षणज्ञानादेव । तदुत्पत्तिश्च अहरहरनु-ष्ठीयमानपरमपुरुषाराधनवेषात्मयाथात्म्यबुद्धिविशेषसंस्कृतवर्णाश्रमोचितकर्मलभ्या । तत्र केवलकर्मणामल्पा-स्थिरफलत्वम्, अनभिसंहितफलपरमपुरुषाराधनवेषाणां कर्मणाम् उपासनात्मकज्ञानोत्पत्तिद्वारेण ब्रह्मयाथा-त्म्यानुभवरूपानन्तस्थिरफलत्वं च कर्मस्वरूपज्ञानात् ऋते न ज्ञायते, केवलाकारपरित्यागपूर्वकयथोक्तस्वरूप-कर्मोपादानं च न संभवतीति कर्मविचारानन्तरं तत एव हेतोर्ब्रह्मविचारः कर्तव्य इति अथात इत्युक्तम् ।।

(इति महासिद्धान्तः)

तत्र पूर्वपक्षवादी मन्यते वृद्धव्यवहारादन्यत्र शब्दस्य बोधकत्वशक्तयवधारणासंभवात्, व्यवहारस्य च कार्य-बुद्धिपूर्वकत्वेन कार्यार्थ एव शब्दस्य प्रामाण्यमिति कार्यरूप एव वेदार्थः । अतो न वेदान्ताः परिनिष्पन्ने परे ब्रह्मणि प्रमाणभावमनुभवितुमर्हन्ति ।

न च, पुत्रजन्मादिसिद्धवस्तुविषयवाक्येषु हर्षहेतूनां कालत्रयवतिर्नामर्थानामानन्त्यात् सुलग्नसुखप्रसवादि-हर्षहेत्वर्थान्तरोपनिपातसंभावनया च, प्रियार्थप्रतिपत्तिनिमित्तमुखविकासादिलिङ्गेनार्थविशेषबुद्धिहेतुत्वनि-श्चयः । नापि व्युत्पन्नेतरपदविभक्तयर्थस्य पदान्तरार्थनिश्चयेन प्रकृत्यर्थनिश्चयेन वा शब्दस्य सिद्धवस्तुन्यभिधा-नशक्तिनिश्चयः; ज्ञातकार्याभिधायिपदसमुदायस्य तदंशविशेषनिश्चयरूपत्वात् तस्य । न च सर्पाद्भीतस्य नायं सर्पो रज्जुरेवेति शब्दश्रवणसमनन्तरं भयनिवृत्तिदर्शनेन सर्पाभावबुद्धिहेतुत्वनिश्चयः; अत्रापि निश्चेष्टम्, निर्वि-षम्, अचेतनमिदं वस्त्वित्याद्यर्थबधिषु बहुषु भयनिवृत्तिहेतुषु सत्सु विशेषनिश्चयायोगात् । कार्यबुद्धिप्रवृत्ति-व्याप्तिबलेन शब्दस्य प्रवर्तकार्थावबोधित्वमवगतमिति सर्वपदानां कार्यपरत्वेन सर्वैः पदैः कायर्स्यैव विशिष्टस्य प्रतिपादनात् नान्यन्वितस्वार्थमात्रे पदशक्तिनिश्चयः । इष्टसाधनताबुद्धिस्तु कार्यबुद्धिद्वारेण प्रवृत्तिहेतुः, न स्वरूपेण; अतीतानागतवर्तमानेष्टोपायबुद्धिषु प्रवृत्त्यनुपलब्धेः । इष्टोपायो हि, मत्प्रयत्नात् ऋते न सिद्धयति, अतो मत्कृतिसाध्यः इति बुद्धिर्यावन्न जायते, तावत् न प्रवर्तते ।

अतः कार्यबुद्धिरेव प्रवृत्तिहेतुरिति प्रवर्तकस्यैव शब्दवाच्यतया कार्यस्यैव वेदवेद्यत्वात् परिनिष्पन्नरूपब्रह्म-प्राप्तिलक्षणान्तस्थिरफलाप्रतिपत्तेः, "अक्षय्यं ह वै चातुर्मास्ययाजिनः सुकृतं भवति" इत्यादिभिः कर्मणामेव स्थिरफलत्वप्रतिपादनाच्च कर्मफलाल्पास्थिरत्वब्रह्मज्ञानफलानन्तस्थिरत्वज्ञानहेतुको ब्रह्मविचारारम्भो न युक्त इति ।

अत्राभिधीयते-निखिललोकविदितशब्दार्थसंबन्धावधारणप्रकारमपनुद्य सर्वशब्दानामलौकिकार्थावबोधि-त्वावधारणं प्रामाणिका न बहु मन्वते । एवं किल बालाः शब्दार्थसंबन्धमवधारयन्ति-मातापितृप्रभृतिभिः अम्बातातमातुलादीन् शशिपशुनरमृगपक्षिसर्पादीश्च, "एनमवेहि" "इमं चावधारय" इत्यभिप्रायेणाङ्गुल्या निर्दि-

श्य(निर्दिश्य) तेस्तैश्शब्दैस्तेषु तेष्वर्थेषु बहुशः शिक्षिताः शनैश्शनैस्तैस्तैस्रेव शब्दैस्तेषु तेष्वर्थेषु स्वात्मनां बुद्ध-#्युत्पतिं्त दृष्ट्वा शब्दाथर्योः संबन्धान्तरादर्शनात् सङ्केतयितृपुरुषाज्ञानाच्च तेष्वर्थेषु तेषां शब्दानां प्रयोगे बोधकत्व-निबन्धन इति निश्चिन्वन्ति । पुनश्च व्युत्पन्नेतरशब्देषु, "अस्य शब्दस्य अयमर्थः" इति पूर्व(वत्) वृद्धैः शिक्षिताः सर्वशब्दानामर्थमवगम्य परप्रत्यायनाय तत्तदर्थावबोधिवाक्यजातं प्रयुञ्जते ।

प्रकारान्तरेणापि शब्दार्थसंबन्धावधारणं सुशकम्-केनचित् पुरुषेण हस्तचेष्टादिना । "पिता ते सुखमास्ते" इति देवदत्ताय ज्ञापयेति प्रेषितः कश्चित् तज्ज्ञापने प्रवृत्तः, पिता ते सुखमास्त इति शब्दं प्रयुङ्क्त्#े । पार्श्वस्थोऽन्यो व्युत्पित्सुः मूकवत् चेष्टाविशेषज्ञः तज्ज्ञापने प्रवृत्तमिमं ज्ञात्वाऽनुगतः तज्ज्ञापनाय प्रयुक्तमिमं शब्दं श्रुत्वा, अयं शब्दस्तदर्थबुद्धिहेतुरिति निश्चिनोति-इति, कार्यार्थ एव व्युत्पत्तिरिति निर्बन्धो निर्निबन्धनः ।

अतो वेदान्ताः परिनिष्पन्नं परं ब्रह्म तदुपासनं चापरिमितफलं बोधयन्तीति तन्निर्णयफलो ब्रह्मविचारः कर्तव्यः ।।

कार्याथर्त्वेपि वेदस्य ब्रह्मविचारः कर्तव्य एव । कथम् । आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्या-सितव्यः", "सोऽन्वेष्टव्यः स विजिज्ञासितव्यः", "विज्ञाय प्रज्ञां कुर्वीत", "दहरोऽस्मिन्नन्तराकाशस्तस्मिन् यद-न्तस्तदन्वेष्टव्यं तद्वा च विजिज्ञादितव्यम्", "तत्रापि दह्नं गगनं विशोकः तस्मिन् यदन्तस्तदुपासितव्यम्" इत्या-दिभिः प्रतिपन्नोपासनविषयकार्याधिकृतफलत्वेन, "ब्रह्मविदाप्नोति परम्" इत्यादिभिर्ब्रह्मप्राप्तिः श्रूयत इति ब्रह्म-स्वरूपतद्विशेषणानां दुःखासंभिन्नदेशविशेषरूपस्वर्गादिवत्, राथिसत्रप्रतिष्टावत्, अपगोरणशतयातनासाध्य-साधनभाववच्च कार्योपयोगितयैव सिद्धेः ।।

गामानयेत्यादिष्वपि वाक्येषु न कार्यार्थे व्युत्पत्तिः; भवदभिमतकार्यस्य दुर्निरूपत्वात् । कृतिभावभावि कृत्युद्देश्यं हि भवतः कार्यम् । कृत्युदेश्यत्वञ्च कृतिकर्मत्वम् । कृतिकर्मत्वञ्च कृत्या प्राप्तुमिष्टतमत्वम् । इष्टतमं च सुखं वर्तमानदुःखस्य तन्निवृत्तिर्वा । तत्रेष्टसुखादिना पुरुषेण स्वप्रयत्नात् ऋते तदसिद्धिः प्रतीता, ततः प्रयत्नेच्छुः प्रवतर्ते पुरुष इति न क्वचिदपीच्छाविषयस्य कृत्यधीनसिद्धित्वमन्तरेण कृत्युद्देश्यत्वं नाम किञ्चिदप्युपलभ्यते ।

इच्छाविषयस्य प्रेरकत्वं च प्रयत्नलधीनसिद्धित्वमेव; तत एव प्रवृत्ते ।।

न च पुरुषानुकूलत्वं कृत्युद्देश्यत्वम् । यतः सुखमेव पुरुषानुकूलम् । न च दुःखनिवृत्तेः पुरुषानुकूलत्वम् । पुरुषानुकूलं सुखं तत्प्रतिकूलं दुःखमिति हि सुखदुःखयोः स्वरूपविवेकः । दुःखस्य प्रतिकूलतया तन्निवृत्तिरिष्टा भवति; नानुकूलतया । अनुकूलप्रतिकूलान्वयविरहे स्वरूपेणावस्थितिर्हि दुःखनिवृत्तिः । अतः सुखव्यतिरिक्तस्य क्रियादेरनुकूलत्वं न संभवति । न सुखार्थतया तस्याप्यनुकूलत्वम्; दुःखात्मकत्वात् तस्य । सुखार्थतयापि तदु-पादानेच्छामात्रमेव भवति ।

(न च कृतिं प्रति शेषित्वं कृत्युद्देश्यत्वम्, भवत्पक्षे शेषित्वस्यानिरूपणात् । न च परोद्देशप्रवृत्तकृतिव्याप्त्य-र्हत्वं शेषत्वमिति तत्प्रतिसम्बन्धी शेषीत्यवगम्यते; तथा सति कृतेरशेषत्वेन तां प्रति तत्साध्यस्य शेषित्वाभा-वात् । न च परोद्देशप्रवृत्त्यर्हतायाः शेषत्वेन परः शेषी; उद्देश्यत्वस्यैव निरूप्यमाणत्वात्; प्रधानस्यापि भृत्योद्दे-शप्रवृत्त्यर्हत्वदर्शनाच्च । प्रधानस्तु भृत्यपोषणेऽपि स्वोद्देशेन प्रवर्तत इति चेन्न; भृत्योऽपि हि प्रधानपोषणे स्वोद्दे-शेनैव प्रवर्तते ।

कार्यस्वरूपस्यैवानिरूणात् कार्यप्रतिसंबन्धी शेषः, तत्प्रतिसम्बन्धी शेषीत्यप्यसङ्गतम् ।।)

नापि कृतिप्रयोजनत्वं कृत्युद्देश्यत्वम् । पुरुषस्य कृत्यारम्भप्रयोजनमेव हि कृतिप्रयोजनम् । स चेच्छाविषयः।

तस्मादिष्टत्वातिरेकिकृत्युद्देश्यत्वानिरूपणात् कृतिसाध्यताकृतिप्रधानत्वरूपं कार्यं दुर्निरूपमेव । नियोग-स्यापि साक्षादिपिविषयभूतसुखदुःखनिवृत्तिभ्यामन्यत्वात् तत्साधनतयैवेष्टत्वं कृतिसाध्यत्वञ्च । अत एव हि तस्य क्रियातिरिक्तता । अन्यथा क्रियैव कार्यं स्यात् । स्वर्गकामपदसमभिव्याहारानुगुण्येन लिङादिवाच्यं कार्यं स्वर्गसाधनमेवेति क्षणभङ्गिकर्मातिरेकि स्थिरं स्वर्गसाधनमपूर्वमेव कार्यमिति स्वर्गसाधनतोल्लेखेनैव ह्यपूर्वव्यु-त्पत्तिः । अतः प्रथममनन्यार्थतया प्रतिपन्नस्य कार्यस्यानन्यार्थत्वनिर्वहणायापूर्वमेव पश्चात् स्वर्गसाधनं भव-तीत्युपहास्यम्; स्वर्गकामपदान्वितकार्याभिधायिपदेन प्रथममप्यनन्यार्थतानभिधानात्; सुखदुःखनिवृत्तित-त्साधनेभ्योऽन्यस्यानन्यार्थस्य कृतिसाध्यताप्रतीत्यनुपपत्तेश्च ।

अपि च-किमिदं नियोगस्य प्रयोजनत्वम् । सुखवत् नियोगस्याप्यनुकूलत्वमेवेति चेत्-किं नियोगः सुखम् ? सुखमेव ह्यनुकूलम् । सुखविशेषवत् नियोगापरपर्यायं विलक्षणं सुखान्तरमिति चेत्-किं तत्र प्रमाणमिति वक्त-व्यम् । स्वानुभवश्चेत्-न । विषयविशेषानुभवसुखवत् नियोगानुभवसुखमिदमिति भवताऽपि नानुभूयते । शास्त्रेण नियोगस्य पुरुषार्थतया प्रतिपादनात् पश्चात्तु भोक्ष्यत इति चेत्-किं तत् नियोगस्य पुरुषार्थत्ववाचि शास्त्रम् ? न तावल्लौकिकं वाक्यम्; तस्य दुःखात्मकक्रियाविषयत्वात्; तेन सुखादिसाधनतयैव कृतिसाध्यता-मात्रप्रतिपादनात् । नापि वैदिकम्; तेनापि स्वर्गादिसाधनतयैव कार्यस्य प्रतिपादनात् । नापि नित्यनैमित्तिक-शास्त्रम्, तस्यापि तदभिधायित्वं स्वर्गकामवाक्यस्थापूर्वव्युत्पत्तिपूर्वकमिति उक्तरीत्या तेनापि सुखादिसाधन-कार्याभिधानमवर्जनीयम् । नियतैहिकफलस्य कर्मणोऽनुष्ठितस्य फलत्वेन तदानीमनुभूयमानान्नाद्य(द्या)रोग-तादिव्यतिरेकेण नियोगरूपसुखानुभवानुपलब्धेश्च नियोगः सुखमित्यत्र न किञ्चन प्रमाणमुपलभामहे । अर्थ-वादादिष्वपि स्वर्गादिसुखप्रकारकीतर्नवत् नियोगरूपसुखप्रकारकीर्तनं भवतामपि न दृष्टचरम् ।

अतो विधिवाक्येष्वपि धात्वर्थस्य कर्तृव्यापारसाध्यतामात्रं शब्दानुशासनसिद्धमेव लिङादेर्वाच्यमित्यव-सीयते । धात्वर्थस्य च यागादेरग्न्यादिदेवतान्तर्यामिपरमपुरुषसमाराधनरूपता, समाराधितात् परमपुरुषात् फलसिद्धिश्चेति, "फलमत उपपत्तेः" इत्यत्र प्रतिपादयिष्यते । अतो वेदान्तः परिनिष्पन्नं परं ब्रह्म बोधयन्तीति ब्रह्मोपासनफलानन्त्यं स्थिरत्वं च सिद्धम् । चातुर्मास्यादिकर्मस्वपि केवलस्य कमर्णः क्षयिफलत्वोपदेशादक्ष-यफलश्रवणम्, "वायुश्चान्तरिक्षं चैतदमृतम्" इत्यादिपदापेक्षिकं मन्तव्यम् । अतः केवलानां कर्मणामल्पास्थि-रफलत्वात् ब्रह्मज्ञानस्य चानन्तस्थिरफलत्वात् तन्निर्णयफलो ब्रह्मविचारारम्भो युक्त इति स्थितम् ।।

इति श्रीभाष्ये जिज्ञासाधिकरणम् ।

1.1.2

किम्पुनस्तद्व्रह्म? यज्जिज्ञास्यमुच्यत इत्यत्राह-

1.1.2 जन्माद्यस्य यतः ।। 2 ।।

1.1.2

जन्मादीति-सृष्टिस्थितिप्रलयम् । तद्गुणसंविज्ञानो बहुव्रीहिः । अस्यऽचिन्त्यविविधविचित्ररचनस्य निय-तदेशकालफलभोगब्रह्मादिस्तम्बपर्यन्तक्षेत्रज्ञमिश्रस्य जगतः । यतः यस्मात्सर्वेश्वरान्निखिलहेय प्रत्यनीक-स्वरूपात्सत्यसङ्कल्पात् ज्ञानानन्दाद्यनन्तकल्याणगुणात्सर्वज्ञात्सर्वशक्तेः परमकारुणिकात् परस्मात् पुंसः, सृष्टिस्थितिप्रलयाः प्रवर्त्तन्ते तद्व्रह्मेति सूत्रार्थः ।।

"भृगुर्वै वारुणिः । वरुणं पितरमुपससार । अधीहि भगवो ब्रह्म" इत्यारभ्य "यतो वा इमानि भूतानि जायन्ते । येन जातानि जीवन्ति । यत्प्रयन्त्यभिसंविशन्ति । तद्विजिज्ञासस्व तद्व्रह्म"र् इति श्रूयते । तत्र संशयः- किमस्माद्वाक्यात् ब्रह्म लक्षणतः प्रतिपत्तुं शक्यते, न वेति ।

किं प्राप्तम्? न शक्यमिति । न तावज्जन्मादयोविशेषणत्वेन ब्रह्म लक्षयन्ति, अनेकविशेषणव्या-वृत्तत्वेन ब्रह्मणोऽनेकत्वप्रसक्तेः । विशेषणत्वं हि व्यावर्तकत्वम् ।। ननु "देवदत्तः श्यामो युवा लोहिताक्षः समपरिमाणः" इत्यत्र विशेषणबहुत्वेऽप्येक एव देवदत्तः प्रतीयते, एवमत्राप्येकमेव ब्रह्म भवति । नैवम्; तत्र प्रमाणान्तरेणैक्यप्रतीतेरेकस्मिन्नेव विशेषणानामुपसंहारः, अन्यथा तत्रापि व्यावर्त्तकत्वेनानेकत्वम-परिहार्यम् । अत्र त्वनेनैव विशेषणेन लिलक्षयिषितत्वात् ब्रह्मणः प्रमाणान्तरेणैक्यमनवगतमिति व्यावर्त्त-कभेदेन ब्रह्मबहुत्वमवर्जनीयम् ।। ब्रह्मशब्दैक्यादत्राप्यैक्यं प्रतीयत इति चेत्; न, अज्ञातगोव्यकतेः जिज्ञासोः पुरुषस्य "खण्डो मुण्डः पूर्णृङ्गो गौः" इत्युक्ते गोपदैक्येऽपि खण्डत्वादिव्यावर्त्तकभेदेन गोव्यक्तिबहुत्वप्रतीते-र्ब्रह्मव्यक्तयोऽपि बह्नयः स्युः ।

अत एव लिलक्षयिषिते वस्तुन्येषां विशेषणानां सम्भूय लक्षणत्वमप्यनुपपन्नम् ।।

नाप्युपलक्षणत्वेन लक्षयन्ति, आकारान्तराप्रतिपत्तेः । उपलक्षणानामेकेनाकारेण प्रतिपन्नस्य केन-चिदाकारान्तरेण प्रतिपत्तिहेतुत्वं हि दृष्टं "यत्रायं सारसः स देवदत्तकेदारः" इत्यादिषु ।। ननु च "सत्यं ज्ञानम-नन्तं ब्रह्म" इति प्रतिपन्नाकारस्य जगज्जन्मादीन्युपलक्षणानि भवन्ति । न, इतरेतरप्रतिपन्नाकारापेक्षत्वेनो-भयोर्लक्षणवाक्ययोरन्योन्याश्रयणात् ।

अतो न लक्षणतो ब्रह्म प्रतिपत्तुं शक्यत इति ।।

एवं प्राप्तेऽभिधीयते-जगत्सृष्टिस्थितिप्रलयैरुपलक्षणभूतैर्ब्रह्म प्रतिपत्तुं शक्यते । न चोपलक्षणोप-लक्ष्याकारव्यतिरिक्ताकारान्तराप्रतिपत्तेर्ब्रह्माप्रतिपत्तिः । उपलक्ष्यं ह्यनवधिकातिशयबृहत्, बृंहणञ्च बृहते-र्धातोस्तदर्थत्वात् । तदुपलक्षणभूताश्च जगज्जन्मस्थितिलयाः ।

यतो येन यदिति प्रसिद्धवन्निर्द्देशेन यथाप्रसिद्धि जन्मादिकारणमनूद्यते । प्रसिद्धिश्च "सदेव सोभ्ये- दमग्र आसीदेकमेवाद्वितीयम्" "तदैक्षत बहु स्यां प्रजायेयेति" "तत्तेजोऽसृजत" इत्येकस्यैव सच्छब्दवाच्यस्य निमित्तोपादानरूपकारणत्वेन, तदपि "संदेवेदमग्र एकमेवासी" दित्युपादानतां प्रतिपाद्य "अद्वितीय"मित्य-धिष्ठात्रन्तरं प्रतिषिध्य "तदैक्षत बहु स्यां प्रजायेयेति तत्तेजोऽसृजत" इत्येकस्यैव प्रतिपादनात् । तस्मात्

यन्मूला जगज्जन्मास्थितिलयास्तद्व्रह्मेति, जन्मस्थितिलयाः स्वनिमित्तोपादानभूतं वस्तु ब्रह्मेति लक्षयन्ति ।

जगन्निमित्तोपादानताक्षिप्तसर्वज्ञत्वसत्यसङ्कल्पत्वविचित्रशक्तित्वा जगन्निमित्तोपादानताक्षिप्तसर्वज्ञत्वसत्य-सङ्कल्पत्वविचित्रशक्तित्वाद्य । कारबृहत्त्वेन प्रतिपन्नं ब्रह्मेति च जन्मादीनां तथा प्रतिपन्नस्य लक्षणत्वेन नाकारान्तराप्रतिपत्तिरूपानुपपत्तिः ।

जगज्जन्मादीनां विशेषणतया लक्षणत्वेऽपि न कश्चिद्दोषः । लक्षणभूतान्यपि विशेषणानि स्वविरो-धिव्यावृत्तं वस्तु लक्षयन्ति । अज्ञातस्वरूपे वस्तुन्येकस्मिल्लिलक्षयिषितेऽपि परस्पराविरोध्यनेकविशेषणलक्ष-णत्वं न भेदमापादयति, विशेषणानामेकाश्रयतया प्रतीतेरेकस्मिन्नेवोपसंहारात् । खण्डत्वादयस्तु विरोधादेव गोव्यक्तिभेदमापादयन्ति, अत्र तु कालभेदेन जन्मादीनां न विरोधः ।

"यतो वा इमानि भूतानि जायन्ते" इत्यादिकारणवाक्येन प्रतिपन्नस्य जगज्जन्मादिकारणस्य ब्रह्म-णस्सकलेतरव्यावृत्तं स्वरूपमभिधीयते "सत्यं ज्ञानमनन्तं ब्रह्म" इति । तत्र सत्यपदं निरुपाधिकसत्तायोगि-ब्रह्माह, तेन विकारास्पदमचेतनं तत्संसृष्टश्चेतनाश्च व्यावृत्तः, व्यावृत्तः, नामान्तरभजनार्हावस्थान्तरयोगेन तयोर्निरुपाधिकसत्तायोगरहितत्वात् । ज्ञानपदं नित्यासङ्कुचितज्ञानैकाकारमाह, तेन कदाचित्सङ्कुचि-तज्ञानत्वेन मुक्ता व्यावृत्ताः । अनन्तपदं देशकालवस्तुपरिच्छेदरहितं स्वरूपमाह । सगुणत्वात्स्वरूपस्य स्व-रूपेण गुणैश्चानन्त्यम् । तेन पूर्वपदद्वयव्यावृत्तकोटिद्वयविलक्षणस्सातिशयस्वरूपस्वगुणाः नित्याः व्यावृत्ताः, विशेषणानां व्यावर्त्तकत्वात् । ततः "सत्यं ज्ञानमनन्तं ब्रह्म" इत्यनेन वाक्येन जगज्जन्मादिनाऽवगतस्वरूपं ब्रह्म सकलेतरवस्तुविसजातीयमिति लक्ष्यत इति नान्योन्याश्रयणम् ।

अतः सकलजगज्जन्मादिकारणं निरवद्यं सर्वज्ञं सत्यसङ्कल्पं सर्वशक्ति ब्रह्म लक्षणतः प्रतिपत्तुं शक्यत इति सिद्धम् ।।

ये तु निर्विशेषवस्तु जिज्ञास्यमिति वदन्ति तन्मते "ब्रह्मजिज्ञासा" "जन्माद्यस्य यतः"इत्यसङ्गतं स्यात्, निरतिशयबृहत् बृंहणं च ब्रह्मेति निर्वचनात् । तच्च ब्रह्म जगज्जन्मादिकारणमिति वचनाच्च । एवमुत्त-रेष्वपि सूत्रगणेषु सूत्रोदाहृतश्रुतिगणेषु च इ#ेक्षणाद्यन्वयदर्शनात्सूत्राणि सूत्रोदाहृतश्रुतयश्च न तत्र प्रमाणम् । तर्कश्च साध्यधर्माव्यभिचारिसाधनाधर्मान्वितवस्तुविषयत्वान्न निर्विशेषवस्तुनि प्रमाणम् , जगज्जन्मादि भ्रमो यतः तद्व्रह्मेति स्वोत्प्रेक्षापक्षेऽपि न निर्विशेषवस्तुसिद्धिः, भ्रममूलमज्ञानम्, अज्ञानसाक्षि ब्रह्मेत्यभ्युप-गमात्, साक्षित्वं हि प्रकाशैकरसतयैवोच्यते । प्रकाशत्वन्तु जडाद्वयावर्त्तकं स्वस्य च परस्य व्यवहारयोग्य-तापादनस्वभावेन भवति, तथा सति सविशेषत्वम् तदभावे प्रकाशतैव न स्यात् ।। तुच्छतैव स्यात् ।।

इति जन्माद्यधिकरणम् ।

1.1.3

जगज्जन्मादिकारणं ब्रह्म वेदान्तवेद्यमित्युक्तम् तदयुक्तम्; तद्धि न वाक्यप्रतिपाद्यम्, अनुमानेन सिद्धेरित्याशङ्कयाह ।

1.1.3 ।। शास्त्रयोनित्वात् ।। 3 ।।

1.1.3

शास्त्रं यस्य योनिः कारणं प्रमाणम् - तच्छास्त्रयोनि, तस्य भावः शास्त्रयोनित्वम्, तस्मात् ब्रह्मज्ञानका-

रणत्वाच्छास्त्रस्य तद्योनित्वं ब्रह्मणः । अत्यन्तातीन्द्रियत्वेन प्रत्यक्षादिप्रमाणाविषयतया ब्रह्मणः शास्त्रैक-

प्रमाणकत्वादुक्तस्वरूपं ब्रह्म "यतो वा इमानि भूतानि जायन्ते" इत्यादिवाक्यं बोधयत्येवेत्यर्थः ।।

ननु शास्त्रयोनित्वं ब्रह्मणो न सम्भवति, प्रमाणान्तरवेद्यत्वाद्व्रह्मणः । अप्राप्ते तु शास्त्रमर्थवत् ।।

किं तर्हि तत्र प्रमाणम्? न तावत्प्रत्यक्षम् । तद्धि द्विविधम्, इन्द्रियसम्भवं योगसम्भवं चेति । इन्द्रियसम्भवञ्च बाह्यसम्भवमान्तरसम्भवं चेति द्विविधम् । बाह्येन्द्रियाणि विद्यमानसन्निकर्षयोग्यस्ववि-षयबोधजननानीति न सर्वार्थसाक्षात्कारतन्निर्माणसमर्थपुरुषविशेषविषयबोधजननानि । नाप्यान्तरम्, आन्तरसुखदुःखादिव्यतिरिक्तबहिर्विषयेषु तस्य बाह्येन्द्रियानपेक्षप्रवृत्त्यनुपपत्तेः । नापि योगजन्यम्; भाव-नाप्रकर्षपर्यन्तजन्मानस्तस्य विशदावभासत्वेऽपि पूर्वानुभूतविषयस्मृतिमात्रत्वान्न प्रामाण्यमिति कुतः प्रत्य-क्षता? तदतिरिक्तविषयत्वे कारणाभावात् । तथा सति तस्य भ्रमरूपता । नाप्यनुमानं विशेषतो दृष्टं सामा- न्यतो दृष्टं वा; अतीन्द्रिये वस्तुनि सम्बन्धावधारणविरहान्न विशेषतो दृषेटम् । समस्तवस्तुसाक्षात्कारतन्नि-र्माणसमर्थपुरुषविशेषनियतं सामान्यतो दृष्टमपि न लिङ्गमुपलभ्यते ।

ननु च जगतः कार्यत्वं तदुपादानोपकरणसम्प्रदानप्रयोजनाभिज्ञकर्तृकत्वव्याप्तम् । अचेतनारब्ध- त्वं जगतश्चैकचेतनाधीनत्वेन व्याप्तम् । सर्वं हि घटादिकार्यं तदुपादानोपकरणसम्प्रदानप्रयोजनाभिज्ञकर्तृकं दृष्टम् । अचेतनारब्धमरोगं स्वशरीरमेकचेतनाधीनञ्च । सावयवत्वेन जगतः कार्यत्वम् ।

उच्यते-किमिदमेकचेतनाधीनत्वम्? न तावत्तदायत्तोत्पत्तिस्थितित्वम्, दृष्टान्तो हि साध्यविकलः स्यात्, न ह्यरोगं स्वशरीरमेकचेतनायत्तोत्पत्तिस्थिति, तच्छरीरस्य भोक्तृणां भार्यादिसर्वचेतनानामदृष्टजन्य-त्वात्तदुत्पत्तिस्थित्योः । किञ्च शरीरावयविनः स्वावयवसमवेततारूपा स्थितिरवयवसंश्लेपविशेषव्यतिरेकेण न चेतनमपेक्षते । प्राणनलक्षणा तु स्थितिः पक्षत्वाभिमतेक्षितिजलधिमहीधारादौ न सम्भवतीति पक्षसपक्षा-नुगतामेकरूपांस्थितं नोपलभामहे । तदायत्तप्रवृत्तित्वं तदधीनत्वमिति चेत्, अनेकचेतनसाध्येषु गुरुतररथ-शिलामहीरुहादिषु व्यभिचारः । चेतनमात्राधीनत्वे सिद्धसाध्यता ।

किञ्च उभयवादिसिद्धानां जीवानामेव लाघवेन कर्तृत्वाभ्युपगमो युक्तः न च जीवानामुपादानाद्य-नभिज्ञतया कर्तृत्वासम्भवः, सर्वेषामेव चेतनानां पृथिव्याद्युपादानयागाद्युपकरणसाक्षात्कारसामर्थ्यात् । यथे-दानीं पृथिव्यादयो यागादयश्च प्रत्यक्षमीक्ष्यन्ते । उपकरणभूतयागादिशक्तिरूपापूर्वादिशब्दवाच्यादृष्टसाक्षा-त्काराभावेऽपि चेतनानां न कर्तृत्वानुपपत्तिः, तत्साक्षात्कारानपेक्षणात्कार्यारम्भस्य । शक्तिमत्साक्षात्कार एव हि कार्यारम्भोपयोगी । शक्तेस्तु ज्ञानमात्रमेवोपयुज्यते; न साक्षात्कारः । न हि कुलालादयः कार्योपकरणभूत-दण्डचक्रादिवत्तच्छक्तिमपि साक्षात्कृत्य घटमपिकादिकार्यमारभन्ते । इह तु चेतनानामागमावगतयागादि-शक्तिविशेषाणां कार्यारम्भोनानुपपन्नः ।

किञ्च यच्छक्यक्रियं शक्योपादानादिविज्ञानञ्च; तदेव तदभिज्ञकर्तृकं दृष्टम् । महीमहीधरमहार्ण- वादि त्वशक्यक्रियमशक्योपादानादिविज्ञानं चेचि न चेतनातकर्तृकम्; अतो घटमणिकादिसजातीयशक्य-क्रियशक्योपादानादिविज्ञानवस्तुगतमेव कायर्त्वं बुद्धिमत्कर्तृपूर्वकत्वसाधने प्रभवति ।

किञ्च घटादिकायर्मनीश्वरेणाल्पज्ञानशक्तिना सशरीरेण परिग्रहवताऽनाप्तकामेन निर्मितं दृष्टमिति तथाविधमेव चेतनं कर्त्तारं साधयन्नयं कार्यत्वहेतुः सिषाधयिषितपुरुषसार्वज्ञ्यसर्वैश्चर्यादिविपरीतसाधना- द्विरुद्धः स्यात् । न चैतावता सर्वानुमानोच्छेदप्रसङ्गः । लिङ्गिनि प्रमाणान्तरगोचरे लिङ्गबलोपस्थापिता विप-रीतविशेषास्तत्प्रमाणप्रति-हतगतयो निवर्त्तन्ते । इह तु सकलेतरप्रमाणाविषये लिङ्गिनि निखिलनिर्माणचतुरे अन्वव्यतिरेकावगताविनाभावनियमा धर्माः सर्व एवाविशेषेण प्रसज्यन्ते, निवर्त्तकप्रमाणाभावात् तथैवा-वतिष्ठन्ते ।

अत आगमादृते कथमीश्वरः सेत्स्यति (सिध्यति) ।।

अत्राहुः- सावयवत्वादेव जगतः कार्यत्वं न प्रत्याख्यातुं शक्यते । भवन्ति च प्रयोगाः- विवादा-ध्यासितं भूभूधरादि कार्यम्, सावयवत्वात्, घटादिवत् । तथा विवादाध्यासितमवनिजलधिमहीधरादि, कार्यम्, महत्त्वे सति क्रियावत्त्वात् घटवत् । तनुभुवनादि कार्यम्, महत्त्वे सति मूर्त्तत्वात्, घटवदिति । साव-यवेषु द्रव्येष्विदमेव क्रियते नेतरदिति कार्यत्वस्य नियामकं सावयवत्वातिरेकि रूपान्तरं नोपलभामहे । कार्य-त्वप्रतिनियतं शक्यक्रियत्वं शक्योपादानादिविज्ञानत्वञ्चोपलभ्यते इति चेत् न; कार्यत्वेनानुमतेऽपि विषये ज्ञानशक्ती कार्यानुमेये इति अन्यत्रापि सावयवत्वादिना कार्यत्वं ज्ञातमिति ते च प्रतिपन्ने एवेति न कश्चिद्वि-शेषः । तथा हि घटमणिकादिषु कृतेषु कार्यदर्शनानुमितकर्तृगततन्निर्माणाक्तिज्ञानः पुरुषोऽदृष्टपूर्वं विचित्र-सन्निवेशं नरेन्द्रभवनमालोक्यावयवसन्निवेशविशेषेण तस्य कायर्त्वं निश्चित्य तदानीमेव कर्त्तुस्तज्ज्ञानशक्ति-वैचित्र्यमनुमिनोति; अतस्तनुभुवनादेः कार्यत्वे सिद्धे सर्वसाक्षात्कारतन्निर्माणादिनिपुणः कश्चित्पुरुषविशेषः सिध्द्यत्येव ।।

किञ्च सर्वचेतनानां धर्माधर्मनिमित्तेऽपि सुखदुःखोपभागे चेतनानधिष्ठितयोरचेतनयोस्तयोः फल-हेतुत्वानुपपत्तेः सर्वकर्मानुगुणसर्वफलप्रदानचतुरः कश्चिदास्थेयः, वर्धकिनाऽनधिष्ठितस्य वास्यादेरचेतनस्य देशकालाद्यनेकपरिकसन्निधानेऽपि यूपादिनिर्माणसाधनत्वादर्शनात् । बीजाङ्कुरादेः पक्षान्तर्भावेण तैर्व्य-भिचारापादानं श्रोत्रियवेतालानामनभिज्ञताविजृम्भितम्, तत एव सुखादिभिर्व्यभिचारवचनमपि तथैव । न च लाघवेनोभयवादिसम्प्रतिपन्नक्षेत्रज्ञानामेव ईदृशाधिष्ठातृत्वकल्पनं युक्तम्, तेषां सूक्ष्मव्यवहितविप्रकृष्ट-दर्शनाशक्तिनिश्चयात्, दर्शनानुगुणैव हि सर्वत्र कल्पना । न च क्षेत्रज्ञवदीश्वरस्याशक्तिनिश्चयोऽस्ति, अतः प्रमाणान्तरतो न तत्सिद्धयनुपपत्तिः । समर्थकर्तृपूर्वकत्वनियतकार्यत्वहेतुना सिद्धयन् स्वाभाविकसर्वार्थ-साक्षात्कारतन्नियमनशक्तिसम्पन्न एव सिद्धयति ।

यत्त्वनैश्वर्याद्यापादनेन धर्मविशेषविपरीतसाद्यनत्वमुन्नीतम् तदनुमानवृत्तानभिज्ञत्वनिबन्धनम्, सपक्षे-सहदृष्टानां सर्वेषां कार्य्यस्याहेतुभूनानां च धर्माणां लिङ्गिन्यप्राप्तेः । एतदुक्तं भवतिकेनचित् किञ्चित्क्रियमाणं स्वोत्पत्तयेकर्तुः स्वनिर्माणसामर्थ्यं स्वोपादानोपकरणज्ञानं चापेक्षते, न त्वन्यासामर्थ्यमन्याज्ञानञ्च, हेतुत्वा-भावात् । स्वनिर्माणसामर्थ्यस्वोपादानोपकरणज्ञानाभ्यामेव स्वोत्पत्ता-वुपपन्नायां सम्बन्धितया दर्शनमात्रे-णाकिञ्चित्करस्यार्थान्तराज्ञानादेर्हेतुत्वकल्पनायोगादिति । किञ्च क्रियमाणवस्तुव्यतिरिक्तार्थाज्ञानादिकं सर्वविषयं क्रियोपयोगि? उत कतिपयविषयम्? न तावत्सर्वविषयम्, नहि कुलालादिः क्रियमाणव्यतिरिक्तं किमपि न जानाति । नापि कतिपयविषयम् सर्वेषु कर्तृषु तत्तदज्ञानाशक्त्यनियमेन सर्वेषामज्ञानादीनां व्य-भिचारात्, अतः कार्यत्वस्यासाधकानामनीश्वरत्वादीनां लिङ्गिन्यप्राप्तिरिति न विपरीतसाधनत्वम् ।

कुलालादीनां दण्डचक्राद्यधिष्ठानं शरीरद्वारेणैव दृष्यमिति जगदुपादानोपकरणाधिष्ठानमीश्वरस्या-शरीरस्यानुपपन्नमिति चेत् न; सङ्कल्पमात्रेणैव परशरीरगतभूतवेतालगरलाद्यपगमविनाशदर्शनात् । कथम-शरीरस्य परप्रवर्त्तनरूपस्सङ्कल्प इति चेत् न शरीरापेक्षस्सङ्कल्पः, शरीरस्य सङ्कल्पहेतुत्वाभावात् । मन एव हि सङ्कल्पहेतुः, तदभ्युपगतमीश्वरेऽपि, कार्यत्वेनैव ज्ञानशक्तिवन्मनसोऽपि प्राप्तत्वात् । मानसः सङ्कल्पः स शरी-रस्यैव, सशरीरस्यैव समनस्कत्वादिति चेत् न; मनसो नित्यत्वेन देहापगमेऽपि मनस्सद्भावेनानैकान्तिक- त्वात् अतो विचित्रावयवसन्निवेशविशेषतनुभुवनादिकार्यनिर्माणे पुण्यपापपरवशः परिमितशक्तिज्ञानः क्षेत्र- ज्ञो न प्रभवतीति निखिलभुवननिर्माणचतुरोऽचिन्त्यापरिमितज्ञानशकत्यैश्वर्योऽशरीरः सङ्कल्पमात्रसाधन-परिनिष्पन्नानन्तविस्तारविचित्ररचनप्रपञ्चः पुरुषविशेष ईश्वरोऽनुमानेनैव सिध्द्यति ।

अतः प्रमाणान्तरावसेयत्वाद् ब्रह्मणः नैतद्वाक्यं ब्रह्म प्रतिपादयति । किञ्च अत्यन्तभिन्नयोरेव मृद्द्रव्यकुलालयोर्निमित्तोपादानत्वदर्शनेन आकाशादेर्निरवयवद्रव्यस्य कार्यत्वानुपपत्त्या च नैकमेव ब्रह्म कृत्स्नस्य जगतो निमित्तमुपादानञ्च प्रतिपादयितुं शाक्नोतीति ।।

एवं प्राप्ते ब्रूमः-यथोक्तलक्षणं ब्रह्म जन्मादिवाक्यं बोधयत्येव कुतः? शास्त्रैकप्रमाणकत्वाद्व्रह्मणः । यदुक्तं सावयवत्वादिना कार्यं सर्वं जगत्, कार्यं च तदुचितकर्तृविशेषपूर्वकं दृष्टमिति निखिलजगन्निर्माणतदु-पादानोपकरणवेदनचतुरः कश्चिदनुमेय इति तदयुक्तम्; महीमहार्णवादीनां कायर्त्वेप्येकदैवैकेन निर्मिता इत्यत्र प्रमाणाभावात्, न चैकस्य घटस्येव सर्वेषामेकं कार्यत्वम्, येनैकदैवैकः कर्त्ता स्यात् । पृथग्भूतेषु कार्येषु कालभेदकर्तृभेददर्शनेन कर्तृकालैक्यनियमादर्शनात् ।। न च क्षेत्रज्ञानां विचित्रजगन्निर्माणाशकत्या कार्यत्वबलेन तदतिरिक्तकल्पनायामनेककल्पनानुपपत्तेश्चैकः एव कर्त्ता भवितुमर्हतीति क्षेत्रज्ञानामेवोपचित-पुण्यविशेषाणां शक्तिवैचित्र्यदर्शनेन तेषामेवातिशयितादृष्टसम्भावनया च तत्तद्विलक्षणकार्यहेतु#ुत्वसम्भ- वात् तदतिरिक्तात्यन्तादृष्टपुरुषकल्पनानुपपत्तेः, न च युगपत्सर्वोच्छितिः सर्वोत्पत्तिश्च प्रमाणपदवीमधिरो- हतः, अदर्शनात्, क्रमेणैवोत्पत्तिविनाशदर्शनाच्च, कार्यत्वेन सर्वोत्पत्तिविनाशयोः कल्प्यमानयोर्दर्शनानु- गुण्येन कल्पनायां विरोधाभावाच्च, अतो बुद्धिमदेककर्तृकत्वे साध्ये कार्यत्वस्यानैकान्त्यम्, पक्षस्याप्रसिद्ध-विशेषणत्वं, साध्यविकलता च दृष्टान्तस्य सर्वनिर्माणचतुरस्यैकस्याप्रसिद्धेः, बुद्धिमत्कर्तृकत्वमात्र साध्ये सिद्धसाधनता ।

सार्वज्ञ्यसर्वशक्तियुक्तस्य कस्यचिदेकस्य साधकमिदं कार्यत्वम् किं युगपदुत्पद्यमानसर्ववस्तुगर्तं? उत क्रमेणोत्पद्यमानसर्ववस्तुगतम्? युगपदुत्पद्यमानसर्ववस्तुगतत्वे कायर्त्वस्यासिद्धता । क्रमेणोत्पद्यमान-सर्ववस्तुगतत्वेऽनेकर्तृकत्वसाधनाद्धिरुद्धता, अत्राप्येककर्तृकत्वसाधने प्रत्यक्षनानुमानविरोधः शास्त्रविरो- धश्च; कुम्भकारो जायते रथकारो जायत इत्यादि श्रवणात् ।

अपिचसर्वेषां कार्याणां शरीरादीनां सत्त्वादिगुणकार्यरूपसुखाद्यन्वयदर्शनेन सत्त्वादिमूलत्वमवश्या-श्रयणीयं कार्यवैचित्र्यहेतुभूताः कारणगता विशेषाःसत्त्वादयः । तेषां कार्याणां तन्मूलत्वापादनं तद्युक्तपुरुषान्तः-करणविकारद्वारेण । पुरुषस्य च तद्योगः कर्ममूल इति कायर्विशेषारम्भायैव, ज्ञानशक्तिवत्कर्त्तुः कर्मसम्बन्धः कार्यहु#ेत्वनैवावश्याश्रयणीयः, ज्ञानशक्तिवैचित्र्यस्य च कर्ममूलत्वात्, इच्छायाः कार्यारम्भहेतुत्वेऽपि विषय-विशेषविशेषितायास्तस्यासप्तत्त्वा-दिमूलत्वेन कर्मसम्बन्धोऽवर्जनीयः । अतः क्षेत्रज्ञा एव कर्त्तारः; न तद्वि-लक्षणः कश्चिदनुमानात्सिद्धयति ।।

भवन्ति च प्रयोगाः-तनुभुवनादि क्षेत्रज्ञकर्तृकम्, कायर्त्वात्, घटवत् । ईश्वरः कर्त्ता न भवति, प्रयो-जनशून्यत्वात्, मुक्तात्मवत् । इश्वरः कर्त्ता न भवति, अशरीरत्वात् तद्वदेव । न च क्षेत्रज्ञानां स्वशरीराधि- ष्ठाने व्यभिचारः, तत्राप्यनादेः सूक्ष्मशरीरस्य सद्भावात् । विमतिविषयः कालो न लोकशून्यः, कालत्वात्, वर्तमानकालवत्-इति ।

अपिच-किमीश्वरः सशरीरोऽशरीरो वा कार्यं करोति? । न तावदशरीरः, अशरीरस्य कर्तृत्वानुप- लब्धेः । मानसान्यपि कार्याणि सशरीरस्यैव भवन्ति । मनसो नित्यत्वेऽप्यशरीरेषु मुक्तेषु तत्कार्यादर्शनात् । नापि सशरीरः, विकल्पासहत्वात् । तच्छरीरं किं नित्यम्? उतानित्यम्? । न तावन्नित्यम्, सावयवस्य तस्य नित्यत्वे जगतोऽपि नित्यत्वाविरोधादीश्वरासिद्धेः । नाप्यनित्यम्, तद्वयतिरिक्तस्य तच्छरीरहेतो-स्तदानीमभावात् । स्वयमेव हेतुरिति चेत् न, अशरीरस्य तदयोगात् । अन्येन शरीरेण सशरीर इति चेत् न, अनवस्थानात् ।।

स किं सव्यापारो वा निर्व्यापारो वा? अशरीरत्वादेव न सव्यापारः । नापि निर्व्यापारः कार्यं करोति, मुक्तात्मवत् । कार्यं जगदिच्छामात्रव्यापारकर्तृकमित्युच्यमाने पक्षस्याप्रसिद्धविशेषणत्वम्; दृष्टान्तस्य च साध्यहीनता ।

अतो दर्शनानुगुण्येनेश्वरानुमानं दर्शनानुगुण्यपराहतमिति शास्त्रैकप्रमाणकः परब्रह्मभूतः सर्वे- श्वरः पुरुषोत्तमः ।। शास्त्रं तु सकलेतरप्रमाणपरिदृष्टसमस्तवस्तुविसजातीयम् सार्वज्ञ्यसत्यसङ्कल्पत्वादिमि-श्रानवधिकातिशयापरिमितोदारगुणसागरन्निखिलहेयप्रत्यनीकस्वरूपं प्रतिपादयतीति न प्रमाणान्तरावसित-वस्तुसाधर्म्यप्रयुक्तदोषगन्धप्रसङ्गः । यत्तु निमित्तोपादानयोरैक्यमाकाशादेर्निरवयवद्रव्यस्य कार्यत्वं चानु-पलब्धमशक्यप्रतिपादनमित्युक्तम्; तदप्यविरुद्धमिति "प्रकृतिश्च प्रतिज्ञादृष्टान्तानुपरोधात्" "न वियदश्रुते"-रित्यत्र प्रतिपादयिष्यते ।

अतः प्रमाणान्तरागोचरत्वेन शास्त्रैकविषयत्वात् "यतो वा इमानि" इत्यादिवाक्यमुक्तलक्षणं ब्रह्म प्रतिपादयतीति सिद्धम् ।।

1.1.4

यद्यपि प्रमाणान्तरागोचरं ब्रह्म । तथाऽपि प्रवृत्तिनिवृत्तिपरत्वाभावेन सिद्धरूपं ब्रह्म न शास्त्रं प्रति-पादयतीत्या-शङ्कयाह -

1.1.4 तत्तु समन्वयात् ।। 4 ।।

1.1.4

प्रसक्ताशङ्कानिवृत्त्यर्थः तु शब्दः, तत्- शास्त्रप्रमाणकत्वं ब्रह्मणः सम्भवत्येव, कुतः समन्वयात्-परमपुरुषार्थतयाऽन्वयस्समन्वयः, परमपुरुषाथर्भूतस्यैव ब्रह्मणोऽभिधेयतयाऽन्वयात् । "एवमिव समन्वितो ह्यौपनिषदः पदसमुदायः, "यतो वा इमानि भूतानि भूतानि जायन्ते" "सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् । "तदैक्षत बहु स्यां प्रजायेति तत्तेजोऽसजत" "ब्रह्म वा इदमेकमेवाग्र आसीत्" "आत्मा वा इदमेक एवाग्र असीत्" "तस्माद्वा एतस्मादात्मनः आकाशः सम्भूतः" "एको ह वै नारायण आसीत्" ।

"सत्यं ज्ञानमनन्तं ब्रह्म""आनन्दो ब्रह्मेत्ये"वमादिः । न च व्युत्पत्तिसिदद्यपरिनिष्पन्नवस्तुप्रतिपादन-समर्थानां पदसमुदायानामखिलजगदुत्पत्तिस्थितिविनाशहेतुभूताशेषदोषप्रत्यनीकापरिमितोदारगुणसागरा-

नवधिकातिशयानन्दस्वरूपे ब्रह्मणि समन्वितानां प्रवृत्तिनिवृत्तिरूपप्रयोजनविरहादन्यपपरत्वंस्वविषया-वबोधपर्यवसायित्वात्सर्वप्रमाणानाम् । न च प्रयोजनानुगुणा प्रमाणप्रवृत्तिः, प्रयोजनं हि प्रमाणानुगुणम् । न च प्रवृत्तिनिवृत्त्यन्वयविरहिणः प्रयोजनशून्यत्वम्, पुरुषार्थान्वयप्रतीतेः । तथा स्वरूपपरेष्वपि "पुत्रस्ते जातो नायं सर्पः" इत्यादिषु हषर्भयनिवृत्तिरूपप्रयोजनवत्त्वं दृष्टम् ।।

अत्राह-न वेदान्तवाक्यानि ब्रह्म प्रतिपादयन्ति प्रवृत्तिनिवृत्त्यन्वयविरहिणश्शास्त्रस्यानर्थक्यात् । यद्यपि प्रत्यक्षादीनि वस्तुयाथात्म्यावबोधे पर्यवस्यन्ति, तथापि शास्त्रं प्रयोजनपर्यवसाय्येव । न हि लोकवेदयोः प्रयोजनरहितस्य कस्यचिदपि वाक्यस्य प्रयोग उपलब्धचरः । न च किञ्चित्प्रयोजनमनुद्दिश्य वाक्यप्रयोगः श्रवणं वा सम्भवति । तच्च प्रयोजनं प्रवृत्तिनिवृत्तिसाध्येष्टानिष्टप्राप्तिपरिहारात्मकमुपलब्धम्, "अर्थार्थी राज-कुलं गच्छेत् मन्दाग्निर्नाम्बु पिबेत्, स्वर्गकामो यजेत, न कलञ्जं भक्षयेत्" इत्येवमादिषु ।

यत्पुनः सिद्धवस्तुप-रेष्वपि "पुत्रस्ते जातो नायं सर्पो रज्जुरेषा" इत्यादिषु हर्षभयनिवृत्तिरूपपुरुष-र्थान्वयो दृष्ट इत्युक्तम् । तत्र किं पुत्रजन्माद्यर्थत्वम् पुरुषार्थावाप्तिः? उत तज्ज्ञानात्? इति विवेचनीयम् । सतोऽप्यज्ञातस्यार्थस्यापुरुषार्थत्वेन तज्ज्ञानादिति चेत् तर्ह्यसत्यप्यर्थे ज्ञानादेव पुरुषार्थः सिदध्यतीत्यर्थ-परत्वाभावेन प्रयोजनपर्यवसायिनोऽपि शास्त्रस्य नार्थसद्भावे प्रामाण्यम् ।

तस्मात्सर्वत्र प्रवृत्तिनिवृत्तिपरत्वेन ज्ञानपरत्वेन वा प्रयोजनपर्यवसानमिति कस्यापि वाक्यस्य परिनिष्पन्ने वस्तुनि तात्पर्यासम्भवान्न वेदान्ताः परिनिष्पन्नं ब्रह्म प्रतिपादयन्ति ।।

अत्र कश्चिदाह - वेदान्तवाक्यान्यपि कार्यपरतयैव ब्रह्मणि प्रमाण भावमनुभवन्ति । कथं? निष्प्र-पञ्चमद्वितीयं ज्ञानैकरसं ब्रह्मानाद्यविद्यया सप्रपञ्चतया प्रतीयमानं निष्प्रपञ्चं कुर्यादिति ब्रह्मणः प्रपञ्चप्रविलय-द्वारेण विधिविषयत्वमिति । कोऽसौ द्रष्ट्टदृश्यरूपप्रपञ्च-प्रविलयद्वारेण साध्यज्ञानैकरसब्रह्मविषयो विधिः? "न दृष्टेर्द्रष्टारं पश्येः । न मतेर्मन्तारं मन्वीथाः"इत्यादि #ः । द्रष्ट्टदृश्यरूपभेदशून्यं दृशिमात्रं ब्रह्म कुर्यादित्यर्थः । स्वतस्सिद्धस्यापि ब्रह्मणो निष्प्रपञ्चतारूपेण कार्यत्वमविरुद्धमिति ।।

तदयुक्तम्-नियोगवाक्यार्थवादिना हि नियोगो नियोज्यविशेषणं विषयः करणमितिकर्त्तव्यता प्रयो-क्ता च वक्तव्याः । तत्र हि नियोज्यविशेषणमनुपादेयम् । तच्च निमित्तं फलमिति द्विधा । अत्र किं नियोज्य विशेषणम्? तच्च किं निमित्तं फलं वेति विवेचनीयम् । ब्रह्म स्वरूपयाथात्म्यानुभवश्चेन्नियोज्यविशेषणम्; तर्हि न तन्निमित्तम्, जीवनादिवत्तस्यासिद्धत्वात् । निमित्तत्वे च तस्य नित्यत्वेनापवर्गोत्तरकालमपि जीव-ननिमित्ताग्निहोत्रादिवत् नित्यतद्विषयानुष्ठानप्रसङ्गः । नापि फलम्, नैयोगिकफलत्वेन स्वर्गादिवदनित्य-त्वप्रसङ्गात् ।।

कश्चात्र नियोगविषयः? ब्रह्मैवेति चेत् न,तस्य नित्यत्वेनाभव्यरूपत्वात्, अभावार्थत्वाच्च । निष्प्र-पञ्चं ब्रह्म साध्यमिति चेत्; साध्यत्वेऽपि फलत्वमेव । अभावार्थत्वान्न विधिविषयत्वम् । साध्यत्वं च कस्य? । किं ब्रह्मणः? उत प्रपञ्चनिवृत्तेः? । न तावद्व्रह्मणः, सिद्धत्वादनित्यत्वप्रसक्तेश्च । अथ प्रपञ्चनिवृत्तेः । न तर्हि ब्रह्मणः साध्यत्वम् । प्रपञ्चनिवृत्तिरेव विधिविषय इति चेत् न, तस्याः फलत्वेन विधिविषयत्वायोगात् । प्रपञ्चनिवृत्तिरेव हि मोक्षः, स च फलम् । अस्य च नियोगविषयत्वे नियोगात्प्रपञ्चनिवृत्तिः, प्रपञ्चनिवृत्त्या नियोगं इतीतरेतराश्रयत्वम् ।।

अपिच-किं निवर्त्तनीयः प्रपञ्चो मिथ्यारूपः, सत्यो वा? । मिथ्यारूपत्वे ज्ञाननिवत्र्त्यत्वादेव नियो- गेन न किञ्चित्प्रयोजनम्, नियोगस्तु निवर्त्तकज्ञानमुत्पाद्य तद्द्वारेण प्रपञ्चस्य निवर्त्तक इति चेत्, तत्स्व-वाक्यादेव जातमिति नियोगेन न प्रयोजनम्, वाक्यार्थज्ञानादेव ब्रह्मव्यतिरिक्तस्य कृत्स्नस्य मिथ्याभूतस्य प्रपञ्चस्य वाधितत्वात् सपरिकरस्य नियोगस्यासिद्धिश्च । प्रपञ्चस्य निवर्त्यत्वे प्रपञ्चनिवर्तको नियोगः किं ब्रह्मस्वरूपमेव? उत तद्वयतिरिक्तः? । यदि ब्रह्मस्वरूपमेव निवर्त्तकस्य नित्यतया निवर्त्यप्रपञ्चसद्भाव एव न सम्भवति । नित्यत्वेन नियोगस्य विषयानुष्ठानसाध्यत्वं च न घटते । अथ ब्रह्मस्वरूपव्यतिरिक्तः । तस्य कृत्स्नप्रपञ्चनिवृत्तिरूपविषयानुष्ठानसाध्यत्वेन प्रयोक्ता च नष्ट इत्याश्रयाभावादसिद्धिः । प्रपञ्चनिवृत्तिरूप-विषयानुष्ठानेनैव ब्रह्मस्वरूपव्यतिरिक्तस्य कृत्स्नस्य निवृत्तत्त्वान्न नियोगनिष्पाद्यं मोक्षाख्यां फलम् ।

किञ्च, प्रपञ्च निवृत्तेर्नियोगकरणस्य इति कर्त्तव्यताभावात्, अनुपकृतस्य च करणत्वायोगान्न कर-णत्वम् । कथमितिकर्त्तव्यताऽभाव इति चेत् इत्थम्; अस्येतिकर्त्तव्यता भावरूपा? अभावरूपा वा? भाव- रूपा च करणशरीरनिष्पत्तितदनुग्रहकार्यभेदभिन्ना । उभयविधा च न सम्भवति । न हि मुद्भराभिधातादि- वत् कृत्स्नस्य प्रपञ्चस्य निवर्त्तकः कोऽपि दृश्यत इति दृष्टार्था न सम्भवति । नापि निष्पन्नस्य करणस्य कार्यो-त्पत्तावनुग्रहः सम्भवति, अनुग्राहकांशसद्भावेन कृत्स्नप्रपञ्चनिवृत्तिरूपकरणस्वरूपासिद्धेः । ब्रह्मणोऽद्वि-तीयत्वज्ञानं प्रपञ्चनिवृत्तिरूपकरणशरीरं निष्पादयतीति चेत् तेनैव प्रपञ्चनिवृत्तिरूपो मोक्षः सिद्ध इति न कर-णादिनिष्पाद्यमवशिष्यत इति पूर्वमेवोक्तम् । अभावरूपत्वे चाभावादेव न करणशरीरं निष्पादयति । नाप्य-नुग्राहकः, अतो निष्प्रपञ्चब्रह्मविषयो विधिर्न सम्भवति ।।

अन्योऽप्याह- यद्यपि वेदान्तवाक्यानां न परिनिष्पन्नब्रह्मस्वरूपपरतया प्रामाण्यम्, तथापि ब्रह्म-स्वरूपं सिद्धयत्येव । कुतः? ध्यानविधिसामर्थ्यात् । एवमेव हि समामनन्ति "आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यः" "य आत्माऽपहतपाप्मासोऽन्वेष्टव्यः स विजिज्ञासितव्यः" "आत्मे-त्येवोपासीत" "आत्मानमेव लोकमुपासीत" इति । अत्र ध्यानविषयो हि नियोगः स्वविषयभूतध्यानं ध्येयै-कनिरूपणीयमिति ध्येयमाक्षिपति । स च ध्येयः स्ववाक्य-निर्दिष्ट आत्मा । स किं रूप इत्यपेक्षायां तत्स्व-रूपविशेषसमर्पणद्वारेण "सत्यं ज्ञानमनन्तं ब्रह्म" "सदेव सो-म्येदमग्र आसीत्" इत्येवमादीनां वाक्यानां ध्यानविधिशेषतया प्रामाण्यमितिविधिविषयभूतध्यानशरीरानु-प्रविष्टब्रह्मस्वरूपेऽपि तात्पर्यमस्त्येव; अतः "एकमेवाद्वितीयम्" "तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो" "नेह नानाऽस्ति किञ्चन" इत्यादिभिर्ब्रह्मस्व-रूपमेकमेव सत्यम्, तद्वयतिरिक्तं सर्वं मिथ्येत्यवगम्यते । प्रत्यक्षादिभिर्भेदावलम्बिना च कर्मशास्त्रेण भेदः प्रतीयते, भेदाभेदयोः परस्परविरोधे सत्यना-द्यविद्यामूलत्वेनापि भेदप्रतीत्युपपत्तेरभेद एव परमार्थ इति निश्ची-यते । तत्र ब्रह्मध्याननियोगेन तत्साक्षात्कारफलेन निरस्तसमस्ताविद्याकृतविविध भेदाद्वितीयज्ञानैकरसब्रह्म-भावरूपमोक्षः प्राप्यते । न च वाक्यात् वाक्यार्थज्ञानमात्रेण ब्रह्मभावसिद्धिः, अनुपलब्धेर्विविधभेददर्शनानु-वृत्तेश्च । तथा च सति श्रवणादिविधानमनर्थकं स्यात् ।।

अथोच्येत-रज्जुरेषा न सर्प्पः" इत्युपदेशेन सर्पभयनिवृत्तिदर्शनात् रज्जुसपर्वद्वन्धस्य च मिथ्यारूप- त्वेन ज्ञानवाध्यतया तस्य वाक्यजन्यज्ञानेनैव निवृत्तिर्युक्ता, न नियोगेन नियोगसाध्यत्वे मोक्षस्यानित्यत्वं स्यात्स्वर्गादिवत् । मोक्षस्य नित्यत्वं हि सर्ववादिसम्प्रतिपन्नम् । किञ्च धर्माधर्मयोः फलहेतुत्वं स्वफलानु-भवानुगुणशरीरोत्पादनद्वारेणेति ब्रह्मादिस्थावरान्तचतुर्विधशरीरसम्बन्धरूपसंसारफलत्वमवर्जनीयम् ।

तस्मान्न धर्मसाध्यो मोक्षः । तथा च श्रुतिः 1"न ह वै सशरीरस्य सतः प्रियाप्रिययोरपहतिरस्ति । अशरीरं वावसन्तं न प्रियाप्रिये स्पृशतः" इति अशरीरत्वरूपे मोक्षे धर्माधर्मसाध्यप्रियाप्रियविरहश्रवणात् न धर्मसाध्य-मशरीरत्वमिति विज्ञायते । न च नियोगविशेषसाध्यफलविशेषवत् ध्याननियोगसाध्यमशरीरत्वम्, अशरी-रत्वस्य स्वरूपत्वेनासाध्यत्वात् । यथाहुः श्रुतयः "अशरीरं शरीरेष्वनवस्थेष्ववस्थितम्, । महान्तं विभुमा- त्मानं मत्वा धीरो न शोचति" "अप्राणो ह्यनाः शुर्मः" "असङ्गो ह्यं य पुरुषः" इत्याद्याः । अतोऽशरीरत्वरूपो मोक्षो नित्य इति न धर्मसाध्यः । तथा च श्रुतिः "अन्यत्र धर्मादन्यत्राधर्मादन्यत्रास्मात् कृताकृतात् । अन्यत्र भूताद्भव्याच्च यत्तत्पश्यसि तद्वद" इति ।।

अपि च-उत्पत्तिप्राप्तिविकृतिसंस्कृतिरूपेण चतुर्विधं हि साध्यत्वं मोक्षस्य न सम्भवति । न ताव-दुत्पाद्यः, मोक्षस्य ब्रह्मस्वरूपत्वेन नित्यत्वात् । नापि प्राप्यः, आत्मस्वरूपत्वेन ब्रह्मणो नित्यप्राप्तत्वात् । नापि विकार्य्यः, दध्यादिवदनित्यत्वप्रसङ्गादेव । नापि संस्कार्य्यः, संस्कारो हि दोषापनयनेन वा गुणाधानेन वा साधयति । न तावद्दोषापनयनेन, नित्यशुद्धत्वाद्व्रह्मणः । नाप्यतिशयाधानेन, अनाधेयातिशयस्वरूप- त्वात् । नित्यनिर्विकारत्वेन स्वाश्रयायाः पराश्रयायाश्च क्रियाया अविषयतया न निर्धर्षणेनादर्शादिवदपि संस्कार्य्यत्वम् । न च देहस्थतया स्नानादिक्रियया आत्मा संस्क्रियते, किन्त्विविद्यागृहीतस्त्सङ्गतोऽहङ्कर्ता । तत्फलानुभवोऽपि तस्यैव । न चाहङ्कर्तैवात्मा, तत्साक्षित्वात् ।तथा च मन्त्रवर्णः "तयोरन्यः पिफ्पलं स्वा-द्वत्त्यनश्रन्नन्यो अभिचाकशीति" इति; "आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः" "एको देवः सर्वभूतेषु- गूढः सर्वव्यापी सर्वभूतान्तरात्मा । कर्माध्यक्षः सवर्भूताधिवासः साक्षी चेता केवलो निर्गुणश्च" । स पर्य्य-गाच्छुक्रमकायमब्रणमस्नाविरं शुद्धमपापविद्धम्" इति च । अविद्यागृहीतादहङ्कर्त्तुरात्मस्वरूपमनाधेयातिशयं नित्यशुद्धं निविर्कारं निष्कृष्यते, तस्मादात्मस्वरूपत्वेन न साध्यो मोक्षः ।

यद्येवं किं वाक्यार्थज्ञानेन क्रियत इति चेत् मोक्षप्रतिबन्धनिवृत्तिमात्रमिति ब्रूमः । तथा च श्रुतयः "त्वं हि नः पिता योऽस्माकमविद्यायाः परं पारं तारयसि" इति "श्रुतं ह्येवमेव भगवद्दृशेभ्यस्तरति शोक-मात्मविदिति सोऽहं भगवः शोचामि तं मा भगवान् शोकस्य पारं तारयतु" "तस्मै मृदितकषायाय तमसः पारं दर्शयति भगवान् सनत्कुमारः" इत्याद्याः । तस्मान्नित्यस्यैव मोक्षस्य प्रतिबन्धनिवृत्तिर्वाक्यार्थज्ञानेन क्रियते, निवृत्तिस्तु साध्यापि प्रध्वंसाभावरूपा न विनश्यति । "ब्रह्म वेद ब्रह्मैव भवति" "तमेवं विदित्वा-ऽतिमृत्युमेति" इत्यादिवचनं मोक्षस्य वेदनानन्तरभावितां प्रतिपादयन्नियोगव्यवधानं प्रतिरुणद्धि न च विदि-क्रियाकर्मत्वेन वा ध्यानक्रियाकर्मत्वेन वा कार्यानुप्रवेशः, उभयविधिकर्मत्वप्रति#ेषेधात् । "अन्यदेव तद्विदि-#ादथो अविदितादपि" "ये नेदं सर्वं विजानाति तं केन विजानीयात्" इति । "तदेव ब्रह्म त्वं विद्धि नेदं यदिद-मुपासते" इति च ।। न चैतावता शास्त्रस्य निर्विषयत्वम्, अविद्याकल्पितभेदनिवृत्तिपरत्वाच्छास्त्रस्य । न हीदन्तया ब्रह्म विषयीकरोति शास्त्रम्; अपि तु अविषयं प्रत्यगात्मस्वरूपं प्रतिपादयदविद्याकल्पितज्ञान-ज्ञातृज्ञेयविभागं निवर्त्तयति । तथा च शास्त्रम् "न दृष्टेर्द्रष्टारं पश्येः" इत्येवमादि ।

न च ज्ञानादेव बन्धनिवृत्तिरिति श्रवणादिविध्यानर्थक्यम्, स्वभावप्रवृत्तसकलेतरविकल्पविमुखी-करणद्वारेण वाक्यार्थावगतिहेतुत्वात्तेषाम् । न च ज्ञानमात्राद्वन्धनिवृत्तिर्न दृष्टेति वाच्यम्, बन्धस्य मिथ्या-रूपत्वेन ज्ञानोत्तरकालं स्थित्यनुपपत्तेः, अत एव न शरीरपातादूर्ध्वमेव बन्धनिवृत्तिरिति वक्तुं युक्तम् । नहि मिथ्या-रूपसर्पभयनिवृत्तिः रज्जुयाथात्म्यज्ञानातिरेकेण सर्पविनाशमपेक्षते, यदि शरीरसम्बन्धः पारमार्थिकः

तदा हि तद्विनाशपेक्षा, स तु ब्रह्मव्यतिरिक्ततया न पारमार्थिकः । यस्य तु बन्धो न निवृत्तस्तस्य ज्ञानमेव न जातमित्यवगम्यते, ज्ञानकार्यादर्शनात् । तस्मात् शरीरस्थितिर्भवतु वा मा वा वाक्यार्थज्ञानसमनन्तरं मुक्त एवासौ; अतो न ध्याननियोगसाध्यो मोक्ष इति न ध्यानविधिशेषतया ब्रह्मणः सिद्धिः, अपि तु "सत्यं ज्ञानमनन्तं ब्रह्म" "तत्त्वमसि" "अयमात्मा ब्रह्म" इति तत्परेणैव पदसमुदायेन सिध्यतीति ।।

तदयुक्तम्; वाक्यार्थज्ञानमात्राद्वन्धनिवृत्त्यनुपपत्तेः । यद्यपि मिथ्यारूपो बन्धो ज्ञानबाध्यः, तथापि बन्धस्यापरोक्षत्वात #् न परोक्षरूपेण वाक्यार्थज्ञानेन स बाध्यते । रज्वादावपरोक्षसर्पप्रतीतौ वर्तमानायां नायं सर्पो रज्जुरेषेत्याप्तोपदेशजनितपरोक्षसर्पविपरीतज्ञानमात्रेण भयानिवृत्तिदर्शनात्, आप्तोपदेशस्य तु भयनि- वृत्ति हेतुत्वं वस्तुयाथात्म्यापरोक्षनिमित्तप्रवृत्तिहेतुत्वेन । तथा हि; रज्जुसर्पदर्शनभयात् परावृत्तः पुरुषो नायं सर्पो रज्जुरेषेत्याप्तोपदेशेन तद्वस्तुयाथात्मेदर्शने प्रवृत्तः तदेव प्रत्यक्षेण दृष्ट्वा भयान्निवर्त्तते । न च शब्द एव प्रत्यक्षज्ञानं जनयतीति वक्तुं युक्तम्, तस्यानिन्द्रियत्वात् । ज्ञानसामग्रीष्विन्द्रियाण्येव ह्यपरोक्षसाधनानि । न चास्यानभिसंहितफलकर्मानुष्ठानमृदितकषायस्य श्रवणमनननिदिध्यासनविमुखीकृति#ाह्यविषयस्य पुरुष- स्य वाक्यमेवापरोक्षज्ञानं जनयति इति निवृत्तप्रतिबन्धे तत्परेऽपि पुरुषे ज्ञानसामग्रीविशेषाणामिन्द्रियादीनां स्वविषयनियमातिक्रमादर्शनेन तदयोगात् । न च ध्यानस्य वाक्यार्थज्ञानोपायता, इतरेतराश्रयत्वात्; वाक्या-र्थज्ञाने जाते तद्विषयध्यानम्, ध्याने निवृत्ते वाक्यार्थज्ञानमिति ।

न च ध्यानवाक्यार्थज्ञानयोर्भिन्नविषयत्वम्, तथा सति ध्यानस्य वाक्यार्थज्ञानोपायता न स्यात् । न ह्यन्यध्यानमन्यौन्मुख्यमुत्पादयति । ज्ञातार्थस्मृतिसन्ततिरूपस्य ध्यानस्य वाक्यार्थज्ञानपूर्वकत्वमवर्जनी-यम्, ध्येयब्रह्मविषयज्ञानस्य हेत्वन्तरासम्भवात् । न च ध्यानमूलं ज्ञानं वाक्यान्तरजन्यम्, निवर्त्तकज्ञानं तत्त्वमस्यादिवाक्यजन्यमिति युक्तम् । ध्यानमूलमिदं वाक्यान्तरजन्यं ज्ञानं तत्त्वमस्यादिवाक्यजन्यज्ञाने-नैकविषयम्, भिन्नविषयं वा । एकविषयत्वे तदेवेतरेतराश्रयत्वम् । भिन्नविषयत्वे ध्यानेन तदौन्मुख्यापाद-नासम्भवः । किञ्च ध्यानस्य ध्येयध्यात्राद्यनेकप्रपञ्चापेक्षत्वान्निष्प्रपञ्चब्रह्मात्मैकत्वविषयवाक्यार्थज्ञानोत्पत्तौ दृष्टद्वारेण नोपयोग इति वाक्यार्थज्ञानमात्रादविद्यानिवृतिं्त वदतः श्रवणमनननिदिध्यासनविधीनामानर्थक्य- मेव ।।

यतो वाक्यादापरोक्ष्यज्ञानासम्भवाद्वाक्यार्थज्ञानेनाविद्या न निवर्त्तते, तत एव जीवन्मुक्तिरपि दूरो-त्सारिता । का चेयं जीवन्मुक्तिः? सशरीरस्यैव मोक्ष इति चेत् माता मे वन्ध्येतिवदसङ्गतार्थं वचः, यतः सशरीरत्वं बन्धः, अशरीरत्वमेव मोक्ष इति त्वयैव श्रुतिभिरुपपादितम् । अथ सशरीरत्वप्रतिभासे वर्तमाने यस्यायं प्रतिभासो मिथ्येति प्रत्ययः, तस्य सशरीरत्वनिवृत्तिरिति । न, मिथ्येतिप्रत्ययेन सशरीरत्वं निवृत्तं चेत् कथं सशरीरस्य मुक्तिः? अजीवतोऽपि मुक्तिस्सशरीरत्वमिथ्याप्रतिभासनिवृत्तिरेवेति कोऽयं जीवन्मुक्ति-रिति विशेषः । अथ सशरीरत्वप्रतिभासो बाधितोऽपि यस्य द्विचन्द्रज्ञानवदनुवर्तते, स जीवन्मुक्त इति चेत् न, ब्रह्मव्यतिरिक्तसकलवस्तुविषयत्वाद्वाधकज्ञानस्य, कारणभूताविद्याकर्मादिदोषः सशरीरत्वप्रतिभासेन सह तेनैव बाधित इति बाधितानुवृत्तिर्न शक्यते वक्तुम् । द्विचन्द्रादौ तु तत्प्रतिभासहेतुभूतदोषस्य बाधकज्ञा-नभूतचन्द्रैकत्वज्ञानाविषयत्वेनाबाधितत्वात्, द्विचन्द्रप्रतिभासानुवृत्तिर्युक्ता ।

किञ्च "तस्य तावदेव चिरं यावन्न विमोक्ष्ये अथ सम्पत्स्ये" इति सद्विद्यानिष्ठस्य शरीरपातमात्रम-पेक्षते मोक्ष इति वदन्तीयं श्रुतिर्जीव-न्मुकिं्त वारयति । सैषा जीवन्मुक्तिरापस्तम्बेनापि निरस्ता "वेदानिमं

लोकममुञ्च परित्यज्यात्मानमन्विच्छेत् । बुद्धे क्षेमप्रापणं तच्छास्त्रैर्विप्रतिषिद्धम् । बुद्धे चेत् क्षेमप्रापणमिहैव न दःखमुपलभेत । एतेन परं व्याख्यातम्" इति । अनेन ज्ञानमात्रान्मोक्षश्च निरस्तः । अतस्सकलभेदनिवृत्ति-रूपा मुक्तिर्जीवतो न सम्भवति ।

तस्माद्ध्याननियोगेन ब्रह्मापरेक्षज्ञानफलेनैव बन्धनिवृत्तिः । न च नियोगसाध्यत्वे मोक्षस्यानि-त्यत्वब्रसक्तिः, प्रतिबन्धनिवृत्तिमात्रस्यैव साध्यत्वात् । किञ्च न नियोगेन साक्षाद्वन्धनिवृत्तिः क्रियते, किन्तु निष्प्रपञ्चज्ञानैकरसब्रह्मापरोक्ष्यज्ञानेन । नियोगस्तु तदापरोक्ष्यज्ञानं जनयति ।। कथं नियोगस्य ज्ञानोत्पत्तिहेतु-त्वमिति चेत् कथं वा भवतो अनभिसंहितफलानां कर्मणां वेदनोत्पत्तिहेतुत्वम्? । मनोनैर्मल्यद्वारेणेति चेत्, ममापि तथैव । मम तु निर्मले मनसि शास्त्रेण ज्ञानमुत्पाद्यते । तव तु नियोगेन मनसि निर्मले ज्ञानसामग्री वक्तव्येति चेत् ध्याननियोगनिर्मलं मन एव साधनमिति ब्रूमः । केनावगम्यत इति चेत् भवतो वा कर्मभि- र्मनो निर्मलं भवति, निर्मले मनसि श्रवणमनननिदिध्यासनैस्सकलेतरविषयविमुखस्यैव शास्त्रं निवर्तक- ज्ञानमुत्पादयतीति केनावगम्यते? । "विविदिषन्ति यज्ञेन दानेन तपसाऽनाशकेन" "श्रोतव्योमन्तव्यो निदि-ध्यासितव्यः" "ब्रह्म वेद ब्रह्मैव भवति" इत्यादिभिः शास्त्रैरिति चेत् ममापि "श्रोतव्योमन्तव्यो निदिध्यासि- तव्यः "ब्रह्मविदाप्नोति परम्" "न चक्षुषा गृह्यते नापि वाचा" "मनसा तु विशुद्धेन" "हृदा मनीषा मनसा अभिक्लृप्तः" इत्यादिभिः शास्त्रै र्ध्याननियोगेन मनो निर्मलं भवति । निर्मलं च मनो ब्रह्मापरोक्षज्ञानं जनय-तीत्यवगम्यत इति निरवद्यम् ।

"नेदं यदिदमुपासते" इत्युपास्यत्वं प्रतिषिद्धमिति चेत् नैवम्, नात्र ब्रह्मण उपास्यत्वं प्रतिषिध्यते, अपि तु ब्रह्मणो जगद्वैरूप्यं प्रतिपाद्यते । यदिदं जगदुपासते प्राणिनः, नेदं ब्रह्म, तदेव ब्रह्म त्वं विद्धि, यद्वा-चाऽनभ्युदितं येन वागभ्युद्यत इति वाक्यार्थः अन्यथा तदेव ब्रह्म त्वं विद्धीति विरुध्द्यते । ध्यानविधिवैयर्थ्यं च स्यात्; अतो ब्रह्मसाक्षात्कारफलेन ध्याननियोगेनैवापरमार्थभूतस्य कृत्स्नस्य द्रष्टृदृश्यादिप्रपञ्चरूपबन्ध- स्य निवृत्तिः ।।

यदपि कैश्चिदुक्तम्-भेदाभेदयोविर्रोधो न विद्यत इति । तदयुक्तम्; न हि शीतोष्णतमः प्रकाशादि-वद्भेदाभेदावेकस्मिन् वस्तुनि सङ्गच्छेते ।

अथोच्येत-सर्वं हि वस्तुजातं प्रतीति व्यवस्थाप्यम्, सर्वं च भिन्नाभिन्नं प्रतीयते । कारणात्मना जात्यात्मना चाभिन्नम् । कार्यात्मना व्यक्तयात्मना च भिन्नम् । छायातपादिषु विरोधः सहानवस्थानल- क्षणो भिन्नाधारत्वरूपश्च, कार्यकारणयोर्जातिव्यकत्योश्च तदुभयमपि नोपलभ्यते, प्रत्युत एकमेव वस्तु द्विरूपं प्रतीयते; यथा "मृदयं घटः, खण्डो गौः मुण्डो गौः" इति । न चैकरूपं किञ्चिदपि वस्तु लाके दृष्ट- चरम्, न च तृणादेर्ज्वलनादिवदभेदो भेदोपमर्दी दृश्यत इति न वस्तुविरोधः, मृत्सुवर्णगवाश्वाद्यात्मनाव-स्थितस्यैव घटमुकुटखण्डबडबाद्यात्मना चावस्थानात् । न चाभिन्नस्य भिन्नस्य च वस्तुनो अभेदो भेदश्चैक एवाकार इतीश्वराज्ञा । प्रतीतत्वादैकरूप्यं चेत् प्रतीतत्वादेव भिन्नाभिन्नत्वमिति द्वैरूप्यमप्यभ्युपगम्यताम् । न हि विष्फारिताक्षः पुरुषो घटशरावखण्डमुण्डादिषु वस्तुषूपलभ्यमानेषु इयं मृत् अयञ्च घटः, इदं गोत्वम् इयं व्यक्तिः, इति विवेक्तुं शक्नोति, अपि तु मृदयं घटः खण्डो गौरित्येव प्रत्येति । अनुवृत्तिबुद्धिबोध्यं कारण-माकृतिश्च, व्यावृत्तिबुद्धिबोध्यं कार्यं व्यक्तिश्चेति विविनक्तीति चेत् नैवम्; विविक्ताकारानुपलब्धेः । न हि सुसूक्ष्ममपि निरीक्षमाणैः इदमनुवर्तमानमिदं च व्यावर्त्तमानमिति पुरोऽवस्थिते वस्तुन्याकारभेद उपलभ्यते ।

यथा सम्प्रतिपन्नैक्ये काय्र्ये विशेष चैकत्वबुद्धिरुपजायते; तथैव सकारणे ससामान्ये चैकत्वबुद्धिरविशिष्टो-पजायते । एवमेव देशतः कालतश्चाकारतश्चात्यन्तविलक्षणेष्वपि वस्तुषु तदेवेदमिति प्रत्यभिज्ञा जायते, अतो द्वयात्मकमेव वस्तु प्रतीयते इति कार्यकारणयोर्जातिव्यक्तयोश्चात्यन्तभेदोपपादनं प्रतीतिपराहतम् । अथोच्येतमृदयं घटः खण्डो गौरितिवत् देवोऽहं मनुष्योऽहमिति सामानाधिकरण्येनैक्यप्रतीतेरात्मशरीरयो- रपि भिन्नाभिन्नत्वं स्यात्; अत इदं भेदाभेदोपपादनं निजसदननिहितहुतवहज्वालायत इति, तदिदमनाकलि-तभेदाभेदसाधनसामानाधिकरण्यतदर्थयातात्म्यावबोधविलसितम् । तथा हि, अबाधित एव प्रत्ययः सर्वत्रार्थं व्यवस्थापयति । देवाद्यात्माभिमानस्तु आत्मयाथात्म्यगोचरैः सर्वैः प्रमाणैर्बाध्यमानो रज्जुसर्प्पादिबुद्धिवन्ना-त्मशरीरयोरभेदं साधयति । खण्डो गौर्मुण्डो गौरिति सामानाधिकरण्यस्य न केनचित् क्कचिद्वाधो दृश्यते, तस्मान्नातिप्रसङ्गः ।

अत एव जीवोऽपि ब्रह्मणो नात्यन्तभिन्नः, अपि तु ब्रह्मांशत्वेन भिन्नाभिन्नः । तत्राभेद एव स्वा-भाविकः, भेदस्त्वौपाधिकः । कथमवगम्यत इति चेत् "तत्वमसि" "नान्योऽतोऽस्ति द्रष्टा" "अयमात्मा ब्रह्म" इत्यादिभिः श्रुतिभिः "ब्रह्मेमे द्यावापृथिवी" इति प्रकृत्य "ब्रह्म दाशा ब्रह्म दासा ब्रह्मेमे कितावा उत । स्त्री पुंसौ ब्रह्मणो जातौ स्त्रियो ब्रह्मोत वा पुमान्" इत्याथर्वणिकानां संहितोपनिषदि ब्रह्मसूक्ते अभेदश्रवणाच्च । "नित्यो नित्यानां चेतनश्चेतनानामेको बहूनां यो विदधाति कामान्" "ज्ञाज्ञौ द्वावजावीशनीशौ" "क्रियागुणै-रात्मगुणैश्च तेषां संयोगहेतुरपरोऽपि दृष्टः" "प्रधानक्षेत्रज्ञपतिर्गुणेशः संसारमोक्षस्थितिबन्धहेतुः" "स कारणं करणाधिपाधिपः" "तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति" "य आत्मनि तिष्ठन्" "प्राज्ञेना- त्मना सम्परिष्वक्तो न बाह्यं किञ्चन वेद" "प्राज्ञेनात्मनाऽन्वारूढः उत्सर्जन् याति "तमेव विदित्वातिमृत्यु- मेति" इत्यादिभिर्भेदश्रवणाच्च जीवपरयोर्भेदाभेदाववश्याश्रयणीयौ" तत्र "ब्रह्म वेद ब्रह्मैव भवति" इत्यादिभि-र्मोक्षदशायां जीवस्य ब्रह्मस्वरूपापत्तिव्यपदेशात् । "यत्र त्वस्य सर्वमात्मैवाभूत्तत्केन कं पश्येत्" इति तदानीं भेदेनेश्वरदर्शननिषेधाच्चाभेदः स्वाभाविक इत्यवगम्यते ।

ननु च "सोऽश्नुते सर्वान् कामान्-सह ब्रह्मणा विपश्चिता" इति सहश्रुत्या तदानीमपि भेदः प्रतीयते । वक्ष्यति च "जगद्वयापारवर्जं प्रकरणादसन्निहितत्वाच्च" "भोगमात्रसाम्यलिङ्गाच्च" इति । नैतदेवम्, "नान्यो-ऽतोऽस्ति द्रष्टा" इत्यादिश्रुतिशतैरात्मभेदप्रतिषेधात्, "सोऽश्रुते सर्वान् कामान् सह ब्रह्मणा विपश्चिता" इति सर्वैः कामैः सह ब्रह्माश्नुते सवर्गुणान्वितं ब्रह्माऽश्नुते इत्युक्तं भवति, अन्यथा ब्रह्मणा सहेत्यप्राधान्यं ब्रह्मणः प्रसज्येत । "जगद्वयापारवर्जमित्यत्र मुक्तस्य भेदेनावस्थाने सत्यैश्वर्यस्यन्यूनताप्रसङ्गो वक्ष्यते, अन्यथा "सम्पद्याविर्भावः स्वेन शब्दात्" इत्यादिभिर्विरोधात् ।

तस्मादभेद एव स्वाभाविकः । भेदस्तु जीवानां परस्माद्व्रह्मणः परस्परञ्च बुद्धीन्द्रियदेहोपाधिकृतः । यद्यपि ब्रह्मनिरवयवं सर्वगतञ्च तथाप्याकाश इव घटादिना बुद्ध्याद्युपाधिना ब्रह्मण्यपि भेदस्सम्भवत्येव । न च भिन्ने ब्रह्मणि बुद्धयाद्युपाधिसंयोगः, बुद्धयाद्युपाधिसंयोगाद्व्रह्मणि भेद इतीतरेतराश्रयत्वम्; उपाधेस्त-त्संयोगस्य च कर्मकृतत्वात् तत्प्रवाहस्य चानादित्वात् । एतदुक्तं भवति-पूर्वकर्मसम्बद्धाज्जीवात्स्वसम्बद्ध एवोपाधिरुत्पद्यते, तद्युक्तात्कर्म, एवं बीजाङ्कुरन्यायेन कर्मोपाधिसम्बन्धस्यानादित्वान्न दोष इति । अतो जीवानांपरस्परं ब्रह्मणा चाभेद एव स्वाभाविकः । भेदस्त्वौपाधिकः । उपाधीनां पुनः परस्परं ब्रह्मणा चाभेद- वत् भेदोऽपि स्वाभाविकः, उपाधीनामुपाध्यन्तराभावात्तदभ्युपगमे अनवस्थानाच्च, अतो जीवकर्मानुरूपं

ब्रह्मणो भिन्नाभिन्नस्वभावा एवोपाधय उत्पद्यन्त इति ।।

अत्रोच्यते,-अद्वितीयसच्चि-दानन्दब्रह्मध्यानविषयविधिपरं वेदान्तवाक्यजातमिति वेदान्तवाक्यै- रभेदः प्रतीयते । भेदावलम्बिभिः कर्म-शास्त्रैः प्रत्यक्षादिभिश्च भेदः प्रतीयते । भेदाभेदयोः परस्परविरोधात् अनाद्यविद्यामूलतयापि भेदप्रतीत्युपपत्तेर- भेद एव परमार्थं इत्युक्तम् । तत्र यदुक्तम्-भेदाभेदयोरुभयोरपि प्रतीतिसिद्धत्वान्न विरोध इति । तदयुक्तम्; कस्माच्चित्कस्यचिद्विलक्षणत्वं हि तस्मात्तस्य भेदः । तद्विपरी-तत्वञ्चाभेदः । तयोस्तथाभावातथाभावरूपयोरेकत्र सम्भवमनुन्मत्तः को ब्रवीति ।

कारणात्मना जात्यात्मना चाभेदः, कार्यात्मना व्यक्तयात्मना च भेद इत्याकारभेदादविरोध इति चेत् न;; विकल्पासहत्वात् । आकारभेदादविरोधं वदतः किमेकस्मिन्नाकारे भेदः? आकारान्तरे चाभेद इत्य-भिप्रायः? उताकारद्वययोगवस्तुगतावुभावपि? इति । पूर्वस्मिन् कल्पे व्यक्तिगतो भेदः जातिगतश्चाभेद इति नैकस्य द्वयात्मकता । जातिर्व्यक्तिरिति चैकमेव वस्त्विति चेत् तर्ह्याकारभेदादविरोधः परित्यक्तः स्यात् । एकस्मिंश्च विलक्षणत्वतद्विपर्ययौ विरुद्धावित्युक्तम् । द्वितीये तु कल्पे अन्योन्यविलक्षणमाकारद्वयमप्रति- पन्नञ्च तदाश्रय भूतं वस्त्विति । तृतीयाभ्युपगमेऽपि त्रयाणामन्योन्यवैलक्षण्यमेवोपपादितं स्यात्; न पुनर- भेदः । आकारद्वयनिरुह्यमाणरविरोधं तदाश्रयभूते वस्तुनि भिन्नाभिन्नत्वमिति चेत् स्वस्माद्विलक्षणं स्वा-श्रयमाकारद्वयं स्वस्मिन् विरुद्धधर्मद्वयसमावेशनिर्वाहकं कथं भवेत्? । अविलक्षणं तु कथन्तराम्? आका-रद्वयतद्वतोश्च द्वयात्मकत्वाभ्युपगमे निर्वाहकान्तरापेक्षयाऽनवस्था स्यात् । न च सम्प्रतिपन्नैक्यव्यक्तिप्रती-तिवत् ससामान्येऽपि वस्तुन्येकरूपा प्रतीतिरुपजायते । यतः इदमित्थमिति सवर्त्र प्रकारप्रकारितयैव सर्वा प्रतीतिः । तत्र प्रकाराम्शो जातिः, प्रकार्यंशो व्यक्तिरिति नैकाकारा प्रतीतिः ।

अत एव जीवस्यापि ब्रह्मणो भिन्नाभिन्नत्वं न सम्भवति । तस्मादभेदस्यानन्यथासिद्धशास्त्रमूल- त्वादनाद्यविद्यामूल एव भेदप्रत्ययः । नन्वेवं ब्रह्मण एवाज्ञत्वम् तन्मूलाश्च जन्मजरामरणादयो दोषाः प्रादु- ष्युः । ततश्च "यः सर्वज्ञः सर्ववित्" "एष आत्माऽपहतषाष्मा" इत्यादीनि शास्त्राणि बाध्येरन् । नैवम् अज्ञा-नादिदोषानामपरमार्थत्वात् । भवतस्तूपाधिब्रह्मव्यतिरिक्तं वस्त्वन्तरमनभ्युपगच्छतो ब्रह्मण्येवोपाधिसंसर्ग-स्तत्कृताश्च जीवत्वाज्ञत्वादयो दोषाः परमार्थत एय भवेयुः । न हि ब्रह्मणि निरवयवे अच्छेद्ये सम्बध्यमाना उपाधयस्तच्छित्त्वा भित्त्वा वा सम्बध्यन्ते, अपि तु ब्रह्मस्वरूपे संयुज्य तस्मिन्नेव स्वकार्याणि कुर्वन्ति ।।

यदि मन्वीत-उपाध्युपहितं ब्रह्म जीवः, स चाणुपरिमाणः, अणुत्वञ्चावच्छेदकस्य मनसोऽणुत्वात्, स चावच्छेदोऽनादिः, एवमुपाध्युपहिते अंशे सम्बध्यमानाः दोषा अनुपहिते परे ब्रह्मणि न सम्बध्यन्त इति । अयं प्रष्टव्यः, किमुपाधिना छिन्नो ब्रह्मखण्डोऽणुरूपो जीवः? उताच्छिन्न एवाणुरूपोपाधिसंयुक्तो ब्रह्मप्रदे-शविशेषः? उतोपाधिसंयुक्तं ब्रह्मस्वरूपम्? अयोपि#ाधसंयुक्तं चेतनान्तरम्? अथोपाधिरेव? इति । अच्छेद्य-त्वाद्व्रह्मणः प्रथमः कल्पो न कल्पते । आदिमत्त्वं च जीवस्य स्यात् । एकस्य सतो द्वैधीकरणं हि छेदनम् । द्वितीये तु कल्पे ब्रह्मण एव प्रदेशविशेष उपाधिसम्बन्धादौपाधिकाः सर्वे दोषा-स्तस्यैव स्युः । उपाधौ गच्छ-त्युपाधिना स्वसंयुक्तब्रह्मप्रदेशाकर्षणायोगादनुक्षणमुपाधिसंयुक्तब्रह्मप्रदेशभेदात् क्षणे क्षणे बन्धमोक्षौ च स्याताम् । आकर्षणे चाच्छिन्नत्वात्कृत्स्नस्य ब्रह्मण आकर्षणं स्यात् । निरंशस्य व्यपिन आकर्षणं न सम्भव-तीति चेत्; तर्हि उपाधिरेव गच्छतीति पूर्वोक्त एव दोषः स्यात् । अच्छिन्नब्रह्मप्रदेशेषु सर्वोपाधिसंसर्गे सर्वेषां च जीवानां ब्रह्मण एव प्रदेशत्वेनैकत्वेन प्रतिसन्धानं स्यात् । प्रदेशभेदादप्रतिसन्धाने चैकस्यापि स्वोपाधौ

गच्छति प्रतिसन्धानं न स्यात् । तृतीये तु कल्पे ब्रह्मस्वरूपस्यैवोपाधिसम्बन्धेन जीवत्वपातात् तदतिरिक्ता-नुपहितब्रह्मासिद्धिः स्यात् । सर्वोषु च देहेष्वेक एव जीव स्यात् । तुरीयेतु कल्पे ब्रह्मणशेऽन्य एव जीव इति जीवभेदस्यौपाधिकत्वं परित्यक्तं स्यात् । चरमे चार्वाकपक्ष एव परिगृहीतः स्यात् ।

तस्मादभेदशास्त्रबलेन कृत्स्नस्य भेदस्याविद्याभूलत्वमेवाभ्युपगन्तव्यम् । अतः प्रवृत्तिनिवृत्तिप्रयो-जनपरतयैव शास्त्रस्य प्रामाण्येऽपि ध्यानविधिशेषतया वेदान्तवाक्यानां ब्रह्मस्वरूपे प्रामाण्यमुपपन्नमिति ।। तदप्ययुक्तम्-ध्यानविधिशेषत्वेऽपि वेदान्तवाक्यानामर्थसत्यत्वे प्रामाण्यायोगात् । एतदुक्तं भवति, ब्रह्म-स्वरूपगोचराणि वाक्यानि किं ध्यानविधिनैकवाक्यतामापन्नानि ब्रह्मस्वरूपे प्रामाण्यं प्रतिपद्यन्ते? उत स्वतन्त्राण्येव? । एकवाक्यत्वे ध्यानविधिपरत्वेन ब्रह्मस्वरूपे तात्पर्यं न सम्भवति, भिन्नवाक्यत्वे प्रवृत्ति-निवृत्तिप्रयोजनविरहादनववोधकत्वमेव । न च वाच्यम् ध्यानं नाम स्मृतिसन्ततिरूपम् । तच्च स्मर्त्तव्यैकनि-रूपणीयमिति ध्यानविधेः स्मर्त्तव्यविशेषाकाङ्क्षायाम् "इदं सर्वं यदयमात्मा" "ब्रह्म सर्वानुभूः "सत्यं ज्ञान-मनन्तं ब्रह्म" इत्यादीनि ब्रह्मस्वरूपतद्विशेषादीनि समर्पयन्ति । तेनैकवाक्यतामापन्नान्यर्थसद्भावे प्रमाण- मिति, ध्यानविधेः स्मर्त्तव्यविशेषापेक्षत्वेऽपि "नाम ब्रह्म" इत्यादिदृष्टिविधिवदसत्येनाप्यर्थविशेषेण ध्यान-निवृत्त्युपपत्तेः ध्येयसत्यत्वानपेक्षणात् । अतो वेदान्तवाक्यानां प्रवृत्तिनिवृत्तिप्रयोजनविधुरत्वात् ध्यानविधि-शेषत्वेऽपि ध्येयविशेषस्वरूपसमर्पणमात्रपर्यवसानात् स्वातन्त्र्#ेऽपि बालातुराद्युपच्छन्दनवाक्यवत् ज्ञान-मात्रेणैव पुरुषार्थपर्य्यन्ततासिद्धेश्च परिनिष्पन्नवस्तुसत्यतागोचत्वाभावात् ब्रह्मणः शास्त्र-प्रमाणकत्वं न सम्भवतीति प्राप्तम् ।।

तत्र प्रतिपद्यते-"तत्तु समन्वयात्" इति । समन्वयः- सम्यगन्वयः, पुरुषार्थतयाऽन्वय इत्यर्थः । पर-मपुरुषार्थभूतस्यानवधिकातिशयानन्दस्वरूपस्य ब्रह्मणोऽभिधेयतयान्वयात्, तत्-शास्त्रप्रमाणकत्वं सिध्य-त्येवेत्यर्थः । निरस्तनिखिलदोषनिरतिशयानन्दस्वरूपतया परमप्राप्यं ब्रह्म बोधयन् वेदान्तवाक्यगणः प्रवृ-त्तिनिवृत्ति-परताविरहान्न प्रयोजनपर्यवसायीति ब्रुवाणो राजकुलवासिनः पुरुषस्य कौलेयककुलाननु प्रवे- शेन प्रयोजनशून्यतां व्रूते । एतदुक्तं भवति-अनादिकर्मरूपाविद्यावेष्टनतिरोहितपरावरतत्त्वयाथत्म्यस्वरूपा-वबोधानां देवासुरगन्धर्वसिद्धविद्याधरकिन्नरकिम्पुरुषयक्षराक्षसपिशाचमनुजपशुशकुनिसरीसृपवृक्षगुल्मल-तादूर्वादीनां स्त्रीपुन्नपुंसकभेदभिन्नानां क्षेत्रज्ञानां व्यवस्थितधारकपोषक भोग्यविशेषाणां मुक्तानां स्वस्य चाविशेषेणानुभवसम्भवे स्वरूपरूपगुणविभवचेष्टितैरनवधिकातिशयानन्दजनकं परं ब्रह्मास्तीति बोधयदेव वाक्यं प्रयोजनपर्यवसायि । प्रवृत्तिनिवृत्तिनिष्ठन्तु यावत्पुरुषार्थान्वयबोधं न प्रयोजनपर्यवसायि ।

एवम्भूतं ब्रह्म कथं प्राप्यत इत्यपेक्षायां "ब्रह्म विदाप्नोति परम्" "आत्मानमेव लोकमुपासीत" इति वेदनादिशब्दैरुपासनं ब्रह्मप्राप्त्युपाय-तया विधीयते । यथा स्ववेश्मनि निधिरस्तीति वाक्येन निधिसद्भावं ज्ञात्वा तृप्तस्सन् पश्चात्तदुपादाने च प्रयतते, यथा च कश्चिद्राजकुमारो बालक्रीडासक्तो नरेन्द्रभवनान्नि-ष्क्रान्तो मार्गाद्भ्रष्टो नष्ट इति राज्ञा विज्ञातः स्वयञ्चाज्ञातपितृकः केनचित् द्विजवर्येण वर्द्धतोऽधिगतवेदशास्त्रः षोडशवर्षः सर्वकल्पयाणगुणाकरस्तिष्ठन् "पिता ते सर्वलोकाधिपतिर्गाम्भीर्य्यौदाय्यर्वात्सल्यसमौशील्य-शौर्यवीर्य्यपराक्रमादिगुणसम्पन्न-स्त्वामेव नष्टं पुत्रं दिदृक्षुः पुरवरे तिष्ठति" इति केनचिदभियुक्ततमेन प्रयुक्तं वाक्यं #ृणोति चेत् तदानीमेवाहं तावत् जीवतः पुत्रो मत्पिता च सर्वसम्पत्समृद्ध इति निरतिशयहर्षसम- न्वितो भवति, राजा च स्वपुत्रं जीवन्त मरोगमतिमनोहरदर्शनं विदितसकलवेद्यं श्रुत्वा अवाप्तसमस्त-

पुरुषार्थो भवति । पश्चात्तदुपादाने च प्रयतते । पश्चान्तावुभौ सङ्गच्छेते चेति ।

यत्पुनः परिनिष्पन्न वस्तुगोचरस्य वाक्यस्य तज्ज्ञानमात्रेणापि पुरुषार्थपर्यवसानात् बालातुराद्यु-पच्छन्दनवाक्यवन्नार्थ सद्भावे प्रामाण्यमिति । तदसत्; अर्थसद्भावाभावे निश्चिते ज्ञातोऽप्यर्थः पुरुषार्थाय न भवति । बालातुरादीनामप्यर्थसद्भावभ्रान्त्या हर्षाद्युत्पत्तिः, तेषामेव तस्मिन्नेव ज्ञाने विद्यमाने यद्यर्थाभावनि-श्चयो जायेत ततस्तदानीमेव हर्षादयो निवर्त्तेरन् । औपनिषदेष्वपि वाक्येषु ब्रह्मास्तित्वतात्पर्याभावनिश्चये ब्रह्मज्ञाने सत्यपि पुरुषार्थपर्य्यवसानं न स्यात् ।

अतः "यतो वा इमानि भूतानि जायन्ते" इत्यादिवाक्यं निखिलजगदेककारणं निरस्तनिखिलदोषगन्धं सार्वज्ञ्यसत्यसङ्कल्पत्वाद्यनन्तकल्याणगुणाकरमनवधिकातिशयानन्दं ब्रह्मास्तीति बोधयतीति सिद्धम् ।।

 

1.1.5

"यतो वा इमानि" इत्यादिजगत्कारणवादिवाक्यप्रतिपाद्यं सर्वज्ञं सर्वशक्तिसमस्तहेयप्रत्यनीकक- ल्याणगुणैकतानं ब्रह्म जिज्ञास्यमित्युक्तम् । इदानीं जगत्कारणवादिवाक्यानामानुमानिकप्रधानादिप्रतिपा-दनार्नहतोच्यते- ईक्षतेर्नाशब्दमित्यादिना ।

1.1.5 ईक्षतेर्नाशब्दम् ।। 5 ।।

1.1.5

इदमाम्नायते छान्दोग्ये-"सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् । तदैक्षत बहु स्यां

1.1.5

 

प्रजायेयेति तत्तेजोऽसृजत" इत्यादि । तत्र सन्देहः, किं सच्छब्दवाच्यं जगत्कारणं परोक्तमानुमानिकं प्रधानम् ?

1.1.5

 

उतोक्तलक्षणं ब्रह्म ? इति । किं प्राप्तम् ? प्रधानमिति । कुतः ? "सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम्" इतीदंशब्दवाच्यस्य चेतनभोग्यभूतस्य सत्त्वरजस्तमोमयस्य वियदादिनानारूपविकारावस्थस्य वस्तुनः का-रणावस्थां वदति, कारणभूतद्रव्यस्यावस्थान्तरापत्तिरेव हि कार्यता, अतो यद्द्रव्यं यत्स्वभावं च कार्यावस्थम्; तत्स्वभावं तदेव द्रव्यं कारणावस्थम् । सत्त्वादिमयं च कार्यमिति गुणसाम्यावस्थं प्रधानमेव हि कारणम् ।

1.1.5

 

तदेवोपसंहृतसकलविशेषं सन्मात्रमिति "सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम्" इत्यभिधीयते । तत एव च कायर्कारणयोरनन्यत्वम्, तथा सत्येवैकविज्ञानेन सर्वविज्ञानप्रतिज्ञोपपत्तिः । अन्यथा "यथा सोम्यैकेन मृत्पि-ण्डेन" इत्यादिमृत्पिण्डतत्कार्यदृष्टान्तदार्ष्टान्तिकयोर्वैरूप्यं चेति जगत्कारणवादिवाक्येन महर्षिणा कपिलेनोक्तं प्रधानमेव प्रतिपाद्यते । प्रतिज्ञादृष्टान्तरूपेणानुमानवेषमेव चेदं वाक्यमिति सच्छब्दवाच्यमानुमानिकमेव-

इत्येवंप्राप्तेऽभिधीयते-ईक्षतेर्नाशब्दमिति । यस्मिन् शब्द एव प्रमाणं न भवति तदशब्दम् । आनुमानिकम्,

1.1.5

 

प्रधानमित्यर्थः । न तज्जगत्कारणवादिवाक्यप्रतिपाद्यम् । कुतः ? ईक्षतेः-सच्छब्दवाच्यसम्बन्धिव्यापारविशे-षाभिधायिन ईक्षतेर्धातोः श्रवणात् । "तदैक्षत बहु स्यां प्रजायेय" इति ईक्षणक्रियायोगश्चाचेतने प्रधाने न

1.1.5

 

सम्भवति, अत ईदृशेक्षणक्षमश्चेतनविशेषस्सर्वज्ञः सर्वशक्तिः पुरुषोत्तमः सच्छब्दाबिधेयः । तथा च सर्वेष्वेव सृष्टिप्रकरणेष्वीक्षापूर्विकैव सृष्टिः प्रतीयते "स ईक्षत लोकान्नु सृजा इति स इमांल्लोकानसृजत" "स ईक्षाञ्चक्रे स प्राणमसृजत" इत्यादिषु । ननु च कार्यानुगुणेनैव कारणेन भवितव्यम् । सत्यम्, सर्वकार्यानुगुण एव

1.1.5

 

सर्वज्ञः सर्वशक्तिः सत्यसङ्कल्पः पुरुषोत्तमः सूक्ष्मचिदचिद्वस्तुशरीरकः । यथाह "पराऽस्य शक्तिर्विविधैव श्रूयते स्वाभाविकी ज्ञानबलक्रिया च" "यः सर्वज्ञः सर्वविद्यस्य ज्ञानमयं तपः" "यस्याव्यक्तं शरीरं यस्याक्षरं शरीरं यस्य मृत्युः शरीरम्-एष सर्वभूतान्तरात्मा" इति । तदेतत् "न विलक्षणत्वात्" इत्यादिषु प्रतिपादयिष्यते । अत्र सृष्टिवाक्यानि न प्रधानप्रतिपादनयोग्यानीत्युच्यते । वस्तुविरोधस्तु तत्रैव परिहरिष्यते । यत्तूक्तम्प्रतिज्ञा-दृष्टान्तयोगादनुमानरूपमेवेदं वाक्यमिति । तदसत्, हेत्वनुपादनात् । "येनाश्रुतं श्रुतम्" इत्येकविज्ञानेन सर्व-विज्ञाने प्रतिपिपादयिषिते सर्वात्मना तदसम्भवं मन्वानस्य तत्सम्भवमात्रप्रदर्शनाय हि दृष्टान्तोपादानम् । ईक्षत्यादिश्रवणादेव ह्यनुमानगन्धाभावोऽवगतः ।

1.1.6

 

अथ स्यात्-न चेतनगतं मुख्यमीक्षणमिहोच्यते, अपि तु प्रधानगतं गौणमीक्षणम् "तत्तेज ऐक्षत-ता आप ऐक्षन्त" इति गौणेक्षणसाहचर्यात् । भवति चाचेतनेष्वपि चेतनधर्मोपचारः । यथा "वृष्टिप्रतीक्षाः शालयः" "वर्षेण बीजं प्रतिसञ्जहर्ष" इति । अतो गौणमीक्षणमितीमामाशङ्कामनुभाष्य प्रतिहरति -

1.1.6 गौणश्चेन्नात्मशब्दात् ।। 6 ।।

1.1.6

यदुक्तम्-गौणेक्षणसाहचर्यात् सतोऽपीक्षणव्यपदेशः सगर्नियतपूर्वावस्थाभिप्रायो गौण इति । तन्न "ऐतदात्म्य-

1.1.6

 

मिदं सर्वं तत्सत्यं स आत्मा" इति सच्छब्दप्रतिपादितस्य आत्मशब्देन व्यपदेशात् । एतदुक्तं भवति "ऐतदा-त्म्यमिदं सर्वम् स आत्मा" इति चेतनाचेतनप्रपञ्चोद्देशेन सत आत्मत्वोपदेशोऽयं नाचेतने प्रधाने सङ्गच्छत इति, अतस्तेजोबन्नानामपि परमात्मैवात्मति तेजःप्रभृतयोऽपि शब्दाः परमात्मन एव वाचकाः । तथा हि "हन्ताऽहमिमास्तिस्रो देवता अनेन जीवेनात्मनाऽनुप्रविश्य नामरूपे व्याकरणानि" इति परमात्मानुप्रवेशादेव

1.1.7

 

तेजःप्रभृतीनां वस्तुत्वं तत्तन्नामभाक्तवं चेति "तत्तेज ऐक्षत-ता आप ऐक्षन्त" इत्यपि मुख्य एवेक्षणव्यपदेशः, अतः साहचर्यादपि "तदैक्षत" इत्यत्र गौणत्वाशङ्का दूरोत्सारितेति सूत्राभिप्रायः ।। इतश्च न प्रधानं सच्छब्द-प्रतिपाद्यम् ।

1.1.7 तन्निष्ठस्य

1.1.7

 

मुमुक्षोः श्वेतकेतोः "तत्त्वमसि" इति सदात्मकत्वानुसन्धानमुपदिश्य तन्निष्ठस्य "तस्य तावदेव चिरं यावन्न

1.1.7

 

विमोक्ष्ये अथ सम्पत्स्ये" इति शरीरपातमात्रान्तरायो ब्रह्मसम्पत्तिलक्षणो मोक्ष इत्युपदिशति । यदि च प्रधान-मचेतनं कारणमुपदिश्येत; तदा तदात्मकत्वानुसन्धानस्य मोक्षसाधनत्वोपदेशो नोपपद्यते "यथा क्रतुरस्मिन् लोके पुरुषो भवति तथेतः प्रेत्य भवति" इति तन्निष्ठस्याचेतनसम्पत्तिरेव स्यात् । न च मातापितृसहस्रेभ्योऽपि

1.1.8

 

वत्सलतरं शास्त्रमेवंविधतापत्रयाभिहतिहेतुभूतामचित्सम्पत्तिमुपदिशति । प्रधानकारणावादिनोऽपि हि प्र-धाननिष्ठस्य मोक्षं नाभ्युपगच्छन्ति ।। इतश्च न प्रधानम् -

1.1.8 हेयत्वावचनाच्च ।। 8 ।।

1.1.8

 

यदि प्रधानमेव कारणं सच्छब्दाभिहितं भवेत् तदा मुमुक्षोः श्वेतकेतोस्तदात्मकत्वं मोक्षविरोधित्वा-द्धेयत्वेनैवोपदेश्यं स्यात् । न च तत्क्रियते, प्रत्युत उपादेयत्वेनैव "तत्त्वमसि" "तस्य तावदेव चिरम्" इत्यु-पदिश्यते ।। इतश्च न प्रधानम् -

1.1.9 प्रतिज्ञाविरोधात् ।। 9 ।।

1.1.9

प्रधानकारणत्वे प्रतिज्ञाविरोधश्च भवति । वाक्योपक्रमे ह्येकविज्ञानेन सर्वविज्ञानं प्रतिज्ञातम् । तच्च कार्य-कारणयोरनन्यत्वेन कारणभूतसद्विज्ञानात्तत्कार्यभूतचेतनाचेतनप्रपञ्चस्य ज्ञाततयैवोपपादनीयम् ।

1.1.10

तत्तु प्रधा-नकारणत्वे चेतनवर्गस्य प्रधानकार्यत्वाभावात् प्रधानविज्ञानेन चेतनवर्गविज्ञानासिद्धेर्विरुद्धयते ।। इतश्च न प्रधानम् -

1.1.10 स्वाप्ययात् ।। 10 ।।

1.1.10

तदेव सच्छब्दवाच्यं प्रकृत्याह "स्वप्नान्तं मे समोम्य विजानीहीति यत्रैतत्पुरुषः स्वपिति नाम सता सोम्य तदा सम्पन्नो भवति स्वमपीतो भवति तस्मादेनं स्वपितीत्याचक्षते स्वं ह्यपीतो भवति" इति सुषुप्तं जीवं सता

1.1.10

 

सम्पन्नं, स्वमपीतः-स्वस्मिन् प्रलीन इति व्यपदिशति । प्रलयश्च-स्वकारणे लयः । न चाचेतनं प्रधानं चेतनस्य जीवस्य कारणं भवितुमर्हति । स्वमपीतो भवति आत्मानमेव जीवोऽपीतो भवतीत्यर्थः । चिद्वस्तुशरीरकं तदात्मभूतं ब्रह्मैव जीवशब्देनाभिधीयत इति नामरूपव्याकरणश्रुत्योक्तम् । तज्जीवशब्दाभिधेयं ब्रह्म सुषुप्ति-कालेऽपि प्रलयकालइव नामरूपपरिष्वङ्गाभावात् केवलसच्छब्दाभिधेयमिति "सता सोम्य तदा सम्पन्नो भवति स्वमपीतो भवति इत्युच्यते । तथा समानप्रकरणे नामरूपपरिष्वङ्गाभावेन प्राज्ञेनैव परिष्वङ्गात् "प्राज्ञे-नात्मना सम्परिष्वक्तो न बाह्यं किञ्चन वेद नान्तरम्" इत्युच्यते । आमोक्षाज्जीवस्य नामरूपपरिष्वङ्गादेव

1.1.10

 

हि स्वव्यतिरिक्तविषयज्ञानोदयः । सुषुप्तिकाले हि नामरूपे विहाय सता सम्परिष्वक्तः पुनरपि जागरदशायां नामरूपे परिष्वज्य तन्नामरूपो भवतीति श्रुत्यन्तरे स्पष्टमभिधीयते "यद्वा सुप्तः स्वप्नं न कथञ्चन पश्यति अथ हास्मिन् प्राण एवैकधा भवति" तस्माद्वा आत्मनः प्राणा यथायतनं विप्रतिष्ठन्ते" तथा "त इह व्याघ्रो वा सिंहो वा वृको वा वराहो वा दंशो वा मशको वा यद्यद्भवन्ति तथा भवन्ति" इति । तथा सुषुप्तं जीवं "प्राज्ञे-

1.1.10

 

नात्मना सम्परिष्वक्तः" इति च वदति । तस्मात्सच्छब्दवाच्यः परं ब्रह्म सर्वज्ञः परमेश्वरः पुरुषोत्तम एव । तदाह वृत्तिकारः "सता सोम्य तदा सम्पन्नो भवतीति, सम्पत्त्यसम्पत्तिभ्यामेतदध्यवसीयते "प्राज्ञेनात्मना सम्परि-ष्वक्त" इति चाहेति ।। इतश्च न प्रधानम् -

1.1.11 गतिसामान्यात् ।। 11 ।।

1.1.11

"आत्मा वा इदमेक एवाग्र आसीन्नान्यत् किञ्चन मिषत् । स ईक्षत लोकान्नु सृजा इति स इमांल्लोका-नसृजत" "तस्माद्वा एतस्मादात्मन आकाशस्सम्भूतः । आकाशाद्वायुः । वायोरग्निः । अग्नेरापः । अद्य्भः पृथिवी" "तस्य ह वा एतस्य महतो भूतस्य निश्वसितमेतद्यदृग्वेदः" इत्यादिसृष्टिवाक्यानां या गतिः-प्रवृत्तिः, तत्सा-मान्यात् तत्समानार्थत्वादस्य; तेषु च सर्वेषु सर्वेश्वरः कारणमवगम्यते । तस्मादत्रापि सर्वेश्वर एव कारणमिति निश्चीयते ।।

1.1.12 श्रुतत्वाच्च ।। 12 ।।

1.1.12

 

श्रुतमेव ह्यस्यामुपनिषदि अस्य सच्छब्दवाच्यस्य आत्मत्वेन नामरूपयोर्व्याकतॅत्वं सर्वज्ञत्वं सर्वशक्तित्वं सर्वाधारत्वमपहतपाप्मत्वादिकं सत्यकामत्वं सत्यसङ्कल्पत्वञ्च "अनेन जीवेनात्मनाऽनुप्रविश्य नामरूपे व्याकरवाणि" "सन्मूलाः सोम्येमाः सर्वाः प्रजाः सदायतनाः सत्प्रतिष्ठाः" "ऐतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा" "यच्चास्येहास्ति यच्च नास्ति सर्वं तदस्मिन् समाहितम् । तस्मिन्कामाः समाहिताः" एष आत्माऽप-हतपाप्मा विजरो विमृत्युर्विशोकोऽविजघत्सोऽपिपासस्सत्यकामस्सत्यसङ्कल्पः" इति । तथा च श्रुत्यन्तराणि

1.1.12

 

"न तस्य कश्चित्पतिरस्ति लोके न चेशिता नैव च तस्य लिङ्गम् । स कारणं कारणाधिपाधिपो न चास्य कश्चि-ज्जनिता न चाधिपः" सर्वाणि रूपाणि विचित्य धीरो नामानि कृत्वाऽभिवदन् यदास्ते" "अन्तः प्रविष्टः शास्ता जनानां सर्वात्मा" "विश्वात्मानं परायणम्" "पतिं विश्वस्यात्मेश्वरम्" "यच्च किञ्चिज्जगत्यस्मिन् दृश्यते श्रूय-तेऽपि वा । अन्तर्बहिश्च तत्सर्वं व्याप्य नारायणः स्थितः" "एष सर्वभूतान्तरात्माऽपहतपाप्मा दिव्यो देव एको नारायणः" इत्यादीनि । तस्माज्जगत्कारणवादिवाक्यं न प्रधानादिप्रतिपादनयोग्यम्, अतः सर्वज्ञस्सर्वशक्ति-स्सर्वेश्वरेश्वरो निरस्तनिखिलदोषगन्धोऽनवधिकातिशयासङ्खयेयकल्याणगुणगणौघमहार्णवः पुरुषोत्तमो नारा-यण एव निखिलजगदेककारणं जिज्ञास्यं ब्रह्मेति स्थितम् ।

अत एव निर्विशेषचिन्मात्रब्रह्मवादोपि सूत्रकारेणाभिः श्रुतिभिनिर्रस्तो वेदितव्यः, पारमार्थिकमुख्येक्षणा-

1.1.12

 

दिगुणयोगि जिज्ञास्यं ब्रह्मेति स्थापनात् । निर्विशेषवादे हि साक्षित्वमप्यपारमार्थिकं वेदान्तवेद्यं ब्रह्म जि-ज्ञास्यतया प्रतिज्ञातम्, तच्च चेतनमिति "ईक्षतेर्नाशब्दम्" इत्यादिभिस्सूत्रैः प्रतिपाद्यते । चेतनत्वं नाम चै-तन्यगुणयोगः । अत ईक्षणगुणविरहिणः प्रधानतुल्यत्वमेव । किञ्च निर्विशेषप्रकाशमात्रब्रह्मवादे तस्य प्र-काशत्वमपि दुरुपपादम् । प्रकाशो हि नाम स्वस्य परस्य च व्यवहारयोग्यतामापादयन् वस्तुविशेषः । निर्वि-शेषस्य वस्तुनस्तदुभयरूपत्वाभावाद्घटादिवदचित्त्वमेव । तदुभयरूपत्वाभावेऽपि तत्क्षमत्वमस्तीति चेत् तन्न, तत्क्षमत्वं हि तत्सामर्थ्यमेव । सामर्थ्यगुणयोगो हि निर्विशेषवादः परित्यक्तः स्यात् । अथ श्रुतिप्रामाण्याद-

1.1.12

 

यमेको विशेषोऽभ्युपगम्यत इति चेत्, हन्त तर्हि तत एव सर्वज्ञता, सर्वशक्तित्वम्, सर्वेश्वरेश्वरत्वं, सर्वक-ल्याणगुणाकरत्वम्, सकलहेयप्रत्यनीकतेत्यादयः सर्वेऽभ्युपगन्तव्याः । शक्तिमत्त्वं च कार्यविशेषानुगुणत्वम्; तच्च कार्यविशेषैकनिरूपणीयम् । कार्यविशेषस्य निष्प्रमाणकत्वे तदेकनिरूपणीये शक्तिमत्त्वमपि निष्प्रमा- णकं स्यात् । किञ्च निर्विशेषवस्तुवादिनो वस्तुत्वमपि निष्प्रमाणम् । प्रत्यक्षानुमानागमस्वानुभवाः सवि-शेषगोचरा इति पूर्वमेवोक्तम् । तस्माद्विचित्रचेतनाचेतनात्मकजगद्रूपेण "बहु स्या"मितीक्षणक्षमः पुरुषोत्तम एव जिज्ञास्य इति सिद्धम् ।।

1.1.12

 

एवं जिज्ञासितस्य ब्रह्मणश्चेतनभोग्यभूतजडरूपसत्त्वरजस्तमोमयप्रधानाद्वयावृत्तिरुक्ता, इदानीं कर्मवश्यात् त्रिगुणात्मकप्रकृतिसंसर्गनिमित्तनानाविधानन्तदुःखसागरनिमज्जनेनाशुद्धाच्छुद्धाच्च प्रत्यगात्मनोऽन्यन्नि-खिलहेयप्रत्यनीकनिरतिशयानन्दं ब्रह्मेति प्रतिपाद्यते ।

1.1.13 आनन्दमयो ऽभ्यासात् ।। 13 ।।

1.1.13

 

तैत्तिरीया अधीयते "स वा एष पुरुषोऽन्नरसमयः" इति प्रकृत्य "तस्माद्वा एतस्मा-द्विज्ञानमयात् । अन्योऽन्तर आत्माऽऽनन्दमयः" इति । तत्र सन्देहः, किमयमानन्दमयो बन्धमोक्षभागिनः प्रत्यगात्मनो जीवशब्दाभिलपनीयादन्यः परमात्मा; उत स एव ? इति । किं युक्तम् ? प्रत्यगात्मेति । कुतः ? "तस्यैष एव शारीर आत्मा" इत्यानन्दमयस्य शारीरत्वश्रवणात्; शारीरो हि शरीरसम्बन्धी जीवात्मा ।

1.1.13

 

ननु च जगत्कारणतया प्रतिपादितस्य ब्रह्मणः सुखप्रतिपत्त्यर्थमन्नमयादीननुक्रम्य तदेव जगत्कारणमानन्दमय इत्युपदिशति; जगत्कारणञ्च "तदैक्षत" इतीक्षणश्रवणात्सर्वज्ञः सर्वेश्वर इत्युक्तम् । सत्यमुक्तम्, स तु जीवा-न्नातिरिच्यते । "अनेन

जीवेनात्मनाऽनुप्रविश्य" "तत्त्वमसि श्वेतकेतो" इति कारणतया निर्द्दिष्टस्य जीवसा-मानाधिकरण्यनिर्द्देशात् । सामानाधिकरण्यं ह्येकत्वप्रतिपादनपरम्; यथा "सोऽयं देवदत्तः" इत्यादौ । ईक्षा-पूर्विका च सृष्टिश्चेतनस्य जीवस्योपपद्यत एव, अतः "ब्रह्मविदाप्नोतिपरम्" इति जीवस्याचित्संसर्गवियुक्तं

1.1.13

 

स्वरूपं प्राप्यतयोपदिश्यते । अचिद्वियुक्तस्वरूपस्य लक्षणमिदमुच्यते "सत्यं ज्ञामनन्तं ब्रह्म" इति । तद्रूप-प्राप्तिरेव हि मोक्षः । "न ह वै सशरीरस्य सतः प्रियाप्रिययोरपहतिरस्ति । अशरीरं वावसन्तं न प्रियाप्रिये स्पृशतः" इति । अतो जीवस्याविद्यावियुक्तं स्वरूपं प्राप्यतया प्रक्रान्तमानन्दमय इत्युपदिश्यते । तथा हि; शाखाचन्द्रन्यायेनात्मस्वरूपं दर्शयितुम् "अन्नमयः पुरुषः" इति शरीरं प्रथमं निर्द्दिश्य तदन्तरभूतं तस्य धारकं पञ्चवृत्तिप्राणम् तस्याप्यन्तरभूतं मनः तदन्तरमूतां च बुदिं्ध "प्राणमयो" "मनोमयो" "विज्ञानमयः" इति तत्र तत्र बुध्यवतरणक्रमेण निर्द्दिश्य सर्वान्तरभूतं जीवात्मानम् "अन्योऽन्तर आत्माऽऽनन्दमयः" इत्युपदिश्-यान्तरात्मपरम्परां समापयति, अतो जीवात्मस्वरूपमेव "ब्रह्मविदाप्नोति" इति प्रक्रान्तं ब्रह्म; तदेवानन्दमय इत्युपदिष्टमिति निश्चीयते ।।

1.1.13

 

ननु च "ब्रह्म पुच्छं प्रतिष्ठा" इत्यानन्दमयादन्यद्ब्रह्मेति प्रतीयते । नैवम्; ब्रह्मैव स्वस्वभावविशेषेण पुरु-षविधत्वरूपितं शिरःपक्षपुच्छरूपेण व्यपदिश्यते । यथाऽन्नमयो देहोऽवयवी स्वस्मादनतिरिक्तैः स्वावयवैरेव "तस्येदमेव शिरः" इत्यादिना शिरः पक्षपुच्छवत्तया निदर्शितः, तथाऽऽनन्दमयं ब्रह्मापि स्वस्मादनतिरिक्तैः प्रियादिभिर्निदर्शितम्, तत्रावयवत्वेन रूपितानां प्रियमोदप्रमोदानन्दानामाश्रयतयाऽखण्डरूपमानन्दमयं "ब्रह्म पुच्छं प्रतिष्ठे"त्युच्यते । यदि चानन्दमयादन्यद्ब्रह्माभविष्यत्, "तस्माद्वा एतस्मादानन्दमयादन्योऽन्तर आत्मा ब्रह्म इत्यपि निरदैक्ष्यत, न चैवं निर्द्दिश्यते । एतदुक्तं भवति; "ब्रह्मविदाप्नोति परम्" इति प्रक्रान्तं ब्रह्म "सत्यं

1.1.13

 

ज्ञानमनन्तं ब्रह्म" इति लक्षणतस्सकलेतरव्यावृत्ताकारं प्रतिपाद्य तदेव "तस्माद्वा एतस्मादात्मनः" इत्यात्म-शबेदन दिर्द्दिश्य तस्य सर्वान्तरत्वेनात्मत्वं व्यञ्जयद्वाक्यमन्नमयादिषु तत्तदन्तरतया आत्मत्वेन निर्दिष्टान् प्राणमयादीनतिक्रम्य "अन्योऽन्तर आत्माऽऽनन्दमयः" इत्यात्मशब्देन निर्देशमानन्दमये समापयति । अत आत्मशब्देन प्रक्रान्तं ब्रह्मानन्दमय इति निश्चीयत इति । ननु च "ब्रह्म पुच्छं प्रतिष्ठा" इत्युक्तवा "असन्नेव स भवति । असद्ब्रह्मेति वेद चेत् । अस्ति ब्रह्मेति चेद्वेद । सन्तमेनं ततो विदुः" इति ब्रह्मज्ञानाज्ञानाभ्यामात्मनः सद्भावासद्भावौ दर्शयति; नानन्दमयज्ञानाज्ञानाभ्याम् । नचानन्दमयस्य प्रियमोदादिरूपेण सर्वलोकवि- दितस्य सद्भावासद्भावज्ञानाशङ्का युक्ता; अतो नानन्दमयमधिकृत्यायं श्लोक उदाहृतः, तस्मादानन्दमया-दन्यद्ब्रह्म । नैवम्; "इदं पुच्छं प्रतिष्ठा" "पृथिवी पुच्छं प्रतिष्ठा" "अथर्वाङ्गिरसः पुच्छं प्रतिष्ठा" "महः पुच्छं प्रतिष्ठा" इत्युक्तवा तत्र तत्रोदाहृताः "अन्नाद्वै प्रजाः प्रजायन्ते" इत्यादिश्लोका यथा न पुच्छमात्रप्रतिपादनपराः, अपि त्वन्नमयादिपुरुषप्रतिपादनपराः, एवमत्राप्यानन्दमयस्यायम् "असन्नेव" इति श्लोकः, नानन्दमयव्यतिरिक्तस्य पुच्छस्य । आनन्दमयस्यैव ब्रह्मत्वेऽपि प्रियमोदादिरूपेण रूपितस्यापरिच्छिन्नानन्दस्य सद्भावासद्भावज्ञा-नाशङ्का युक्तैव । पुच्छब्रह्मणोऽप्यपरिच्छिन्नानन्दतयैव ह्यप्रसिद्धता । शिरः प्रभृत्यवयवित्वाभावाद्ब्रह्मणो

1.1.13

 

नानन्दमयो ब्रह्मेति चेत्; ब्रह्मणः पुच्छत्वप्रतिष्ठात्वाभावात्पुच्छमपि ब्रह्म न भवेत् । अथाविद्यापरिकल्पितस्य वस्तुनस्तस्याश्रयभूतत्वात् ब्रह्मणः पुच्छं प्रतिष्ठेति रूपणमात्रमित्युच्येत; हन्त तर्हि तस्यासुखाद्वयावृत्तस्या-नन्दमयस्य ब्रह्मणः प्रियशिरस्त्वादिरूपणं भविष्यति । एवञ्च "सत्यं ज्ञानमनन्तं ब्रह्म" इति विकारास्पद-जडपरिच्छिन्नवस्त्वन्तरव्यावृत्तस्यासुखाद्वयावृत्तिरानन्दमय इत्युपदिश्यते । ततश्चाखण्डैकरसानन्दरूपे

1.1.13

 

ब्रह्मण्यानन्दमय इति मयट् प्राणमय इव स्वार्थिको द्रष्टव्यः । तस्मादविद्यापरिकल्पितविविधविचित्रदेवा-दिभेदभिन्नस्य जीवात्मनः स्वाभाविकं रूपमखण्डैकरसं सुखैकतानमानन्दमय इत्युच्यत इत्यानन्दमयः प्रत्यगात्मा ।।

1.1.13

 

एवं प्राप्ते प्रचक्ष्महे - आनन्दमयोऽभ्यासात् । आनन्दमयः परमात्मा । कुतः ? अभ्यासात् "सैषानन्दस्य

1.1.13

 

मीमांसा भवति" इत्यारभ्य । "यतो वाचो निवर्तन्ते" इत्येवमन्तेन वाक्येन शतगुणितोत्तरक्रमेण निरतिशय-

1.1.13

 

दशाशिरस्को अभ्यस्यमान आनन्दः अनन्तदुःखमिश्रपरिमितसुखलवभागिनि जीवात्मन्यसम्भवन्निखि-लहेयप्रत्यनीकं कल्याणैकतानं सकलेतरविलक्षणं परमात्मानमेव स्वाश्रयमावेदयति । यथाह "तस्माद्वा

1.1.13

 

एतस्माद्विज्ञानमयात् । अन्योऽन्तर आत्मा आनन्दमयः" इति । विज्ञानमयो हि जीवः, न बुद्धिमात्रम्, मयट्-प्रत्ययेन व्यतिरेकप्रतीतेः । प्राणमये त्वगत्या स्वार्थकता आश्रीयते । इह तु तद्वतो जीवस्य सम्भवान्नानर्थक्यं न्याय्यम् । बद्धो मुक्तश्च प्रत्यगात्मा ज्ञातैवेत्यभ्यधिष्महि । प्राणमयादौ च मयडर्थसम्भवोऽनन्तरमेव वक्ष्यते । कथं तर्हि विज्ञानमयविषयश्लोके "विज्ञानं यज्ञं तनुते" इति केवलविज्ञानशब्दोपादानमुपपद्यते । ज्ञातुरेवात्मनः स्वरूपमपि स्वप्रकाशतया विज्ञानमित्युच्यत इति न दोषः, ज्ञानैकनिरूपणीयत्वाच्च ज्ञातुः स्वरूपस्य । स्व-रूपनिरूपणधर्मशब्दा हि धर्ममुखेन धर्मि स्वरूपमपि प्रतिपादयन्ति, गवादिशब्दवत् । "कृत्यल्युटो बहुलम्"

1.1.13

 

काण्वपाठगतस्य पर्यायस्य स्थाने "य आत्मनि तिष्ठन्" इति पर्यायमधीयाना माध्यन्तिनाः काण्वपाठगतं विज्ञानशब्दनिर्दि#ेष्टं जीवात्मेति स्फुटीकुर्वन्ति । विज्ञानमिति च नपुंसकलिङ्गं वस्तुत्वाभिप्रायम् । तदेवं वि-ज्ञानमयाज्जीवादन्यस्तदन्तरः परमात्मा आनन्दमयः । यद्यपि "विज्ञानं यज्ञं तनुते" इति श्लोकेन ज्ञानमात्रमेवो-पादीयते, न ज्ञाता; तथापि "अन्योन्तर आत्मा विज्ञानमयः" इति तद्वान् ज्ञातैवोपदिश्यते; यथा "अन्नाद्वै प्रजाः प्रजायन्ते" इत्यत्र श्लोके केवलान्नोपादानेऽपि "स वा एष पुरुषोऽन्नरसमयः" इत्यत्र नान्नमात्रं निर्दिष्टम्; अपि तु तन्मयः-तद्विकारः । एतत्सर्वं हृदि निधाय सूत्रकारः स्वयमेव "भेदव्यपदेशात्" इत्यन्तरमेव वदति ।

1.1.13

 

यदुक्तं जगत्कारणतया निर्दिष्टस्य "अनेन जीवेनात्मनाऽनुप्रविश्य" "तत्त्वमसि" इति च जीवसामानाधिक-रण्यनिर्देशाज्जगत्कारणमपि जीवस्वरूपान्नातिरिच्यत इति कृत्वा जीवस्यैव स्वरूपं "ब्रह्मविदाप्नोति परम्" इति प्रक्रान्तमसुखाद्वयावृत्तत्वेनानन्दमय इत्युपदिश्यत इति; तदयुक्तम्, जीवस्य चेतनत्वे सत्यपि "तदैक्षत बहु स्यां प्रजायेयेति तत्तेजोऽसृजत" इति स्वसङ्कल्पपूर्वकानन्तविचित्रसृष्टियोगानुपपत्तेः । शुद्धावस्थस्यापि हि तस्य सर्गादिजगद्वयापारासम्भवो "जगद्वयापारवर्ज्जम्" "भोगमात्रसाम्यलिङ्गात्" इत्यत्रोपपादयिष्यते । कारणभूतस्य ब्रह्मणो जीवस्वरूपत्वानभ्युपगमे "अनेन जीवेनात्मना" "तत्त्वमसि" इति सामानाधिकरण्यनिर्देशः कथमु-पपद्यत इति चेत्; कथं वा निरस्तनिखिलदोषगन्धस्य सत्यसङ्कल्पस्य सर्वज्ञस्य सर्वशक्तेरनवधिकातिशया-सङ्खयेयकल्याणगुणगणस्य सकलकारणभूतस्य ब्रह्मणःनानाविधानन्तदुःखाकरकर्माधीनचिन्तितनिमिषि-तादिसकलप्रवृत्तिजीवस्वरूपत्वम् ? अन्यतरस्य मिथ्यात्वेनोपपद्यत इति चेत्; कस्य भोः ? किं हेयसम्बन्धस्य ? किं वा हेयप्रत्यनीकककल्याणैकतानस्वभावस्य ?

हेयप्रत्यनीककल्याणैकतानस्य ब्रह्मणोऽनाद्यविद्याश्रयत्वेन हेयसम्बन्धमिथ्याप्रतिभासो मिथ्यारूप इति चेत्; विप्रतिषिद्धमिदमभिधीयते, ब्रह्मणो हेयप्रत्यनीककल्याणै-

1.1.13

 

कतानत्वमनाद्ययिद्याश्रयत्वेनानन्तदुःखविषयमिथ्याप्रतिभासश्रयत्वञ्चेति । अविद्याश्रयत्वं तत्कार्यदुःखप्र-तिभासाश्रयत्वञ्चैव हि हेयसमबन्धः । तत्सम्बन्धित्वं तत्प्रत्यनीकत्वञ्च विरुद्धमेव । तथापि तस्य मिथ्या- त्वान्न विरोध इति मा वोचः । मिथ्याभूतमष्यपुरुषार्थ एव; यन्निरसनाय सर्वे वेदान्ता आरभ्यन्त इति ब्रूषे । निरसनीयापुरुषार्थयोगश्च हेयप्रत्यनीककल्याणैकतानतया विरुध्यते । किं कुर्मः ? "येनाश्रुतं श्रुतं भवति" इत्येकविज्ञानेन सर्वविज्ञानं प्रतिज्ञाय "सदेव सोम्येदमग्र आसीत्" इत्यादिना निखिलजगदेककारणताम् "तदैक्षत बहु स्याम्" इति सत्यसङ्कल्पताञ्च ब्रह्मणः प्रतिपाद्य तस्यैव ब्रह्मणः "तत्त्वमसि" इति सामानाधि-करण्येनानन्तदुःखाश्रयजीवैक्यं प्रतिपादितम्; तदन्यथानुपपत्त्या ब्रह्मण एवाविद्याश्रयत्वादि परिकल्पनीय-मिति चेत् । श्रुतोपपत्तयेऽप्यनुपपन्नं विरुद्धञ्च न कल्पनीयम् । अथ हेयसम्बन्ध एव पारमार्थिकः, कल्या-णैकस्वभावता तु मिथ्याभूता, हन्तैवं तापत्रयाभिहतचेतनोज्जिजीवयिषया प्रवृत्तं शास्त्रम्; तापत्रयाभिह- तिरेव तस्य पारमार्थिकी, कल्याणैकस्वभावस्तु भ्रान्तिपरिकल्पित इति बोधयत्सम्यगुज्जीवयति । अथैत-द्दोषपरिजिहीर्षया ब्रह्मणो निर्विशेषचिन्मात्रस्वरूपातिरिक्तजीवत्वदुःखित्वादिकं सत्यसङ्कल्पत्वकल्याण-गुणाकरत्वजगत्कारणत्वाद्यपि मिथ्याभूतमिति कल्पनीयमिति चेत्; अहो भवतां वाक्यार्थपर्यालोचन-

1.1.13

 

कुशलता । एकविज्ञानेन सर्वविज्ञानप्रतिज्ञानं सर्वस्य मिथ्यात्वे सर्वस्य ज्ञातव्यस्याभावान्न सेत्स्यति । यथैक-विज्ञानं परमार्थविषयम्, तदन्तर्गतञ्च तदा तज्ज्ञानेन सर्वविज्ञानमिति शक्यते वक्तुम् । न हि परमार्थशुक्ति-काज्ञानेन तदाश्रयमपरमार्थरजतं ज्ञातं भवति । अथोच्येत-एकविज्ञानेन सर्वविज्ञानप्रतिज्ञायाः अयमर्थः-निर्वि-शेषवस्तुमात्रमेव सत्यम्, अन्यदसत्यमिति । न तर्हि "येनाश्रुतं श्रुतं भवत्यमतं मतमविज्ञातं विज्ञातम्" इति श्रूयते; येन श्रुतेनाश्रुतमपि श्रुतं भवतीति ह्यस्य वाक्यस्यार्थः । कारणतयोपलक्षितनिर्विशेषवस्तुमात्रस्यैव सद्भावश्चेत्प्रतिज्ञातः, "यथा सोम्यैकेन मृत्पिण्डेन सर्वं मृण्मयं विज्ञातम्" इति दृष्टान्तोऽपि न घटते । मृत्पि-ण्डविज्ञानेन हि तद्विकारस्य ज्ञातता निदशिर्ता । तत्रापि विकारस्यासत्यताभिप्रेतेति चेत्; मृद्विकारस्य रज्जु-सर्पादिवदसत्यत्वं शुश्रूषोरसिद्धमिति प्रतिज्ञातार्थसम्भावनाप्रदर्शनाय "यथा सोम्य" इति प्रसिद्धवदुपन्यासो न युज्यते । न च तत्त्वमस्यादिवाक्यजन्यज्ञानोत्पत्तेः प्राग्विकारजातस्यासत्यतामापादयत्तर्कानुगृहीतमननु-गृहीतं वा प्रमाणमुपलभामह इति । अयमर्थः "तदनन्यत्वमारम्भणशब्दादिभ्यः" इत्यत्र वक्ष्यते । तथा "सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम्" "तदैक्षत बहु स्यां प्रजायेयेति तत्तेजोऽसृजत" "हन्ताहमिमास्तिस्रो देवता अनेन जीवेनात्मनाऽनुप्रविश्य नामरूपे व्याकरवाणि" "सन्मूलाः सोम्येमाः सर्वाः प्रजाः सदायतनाः सत्प्रतिष्ठाः ऐतदात्म्यमिदं सर्वम्" इत्यादिनाऽस्य जगतः सदात्मकता, सृ#ेष्टेः पूर्वकाले नामरूपविभागप्रहाणम्, जगदुत्पत्तौ

1.1.13

 

एव स्वभाव इति न कश्चिद्दोष इति । तदिदमसारम्; सर्वेष्वेव वाक्येषु पदानां व्युत्पत्तिसिद्धार्थसंसर्गविशेषमात्रं प्रत्याय्यम्, तत्र समानाधिकरण्यवृत्तानामपि नीलादिपदानां नैल्यादिविशिष्ट एवार्थो व्युत्पत्तिसिद्धः पदान्त-रार्थसंसृष्टो अभिधीयते । यथा नीलमुत्पलमानयेत्युक्ते नीलिमादिविशिष्टमेवाऽऽनीयते, यथा च, "बिन्ध्या- टव्यां मदमुदितो मातङ्गगणस्तिष्ठति" इति पदद्वयावगतविशेषणविशिष्ट एवार्थः प्रतीयते । एवं वेदान्तवाक्ये-ष्वपि समानाधिकरणनिर्देशेषु तत्तद्विशेषणविशिष्टमेव ब्रह्मप्रतिपत्तव्यम् । न च विशेषणविवक्षायामितरवि-शिष्टाकारं वस्तु अन्येन विशेष्टव्यम्; अपि तु सर्वैर्विशेषणैः स्वरूपमेव विशेष्यम् ।

तथा हि- "भिन्नप्रवृत्तिनिमित्तानां शब्दानामेकस्मिन्नर्थे वृत्तिः सामानाधिकरण्यम्" । अन्वयेन निवृत्त्या वा पदान्तरप्रतिपाद्याकारान्तरयुक्ततया तस्यैव वस्तुनः पदान्तरप्रतिपाद्यत्वं सामानाधिकरण्यकार्यम् । यथा "देव-दत्तः श्यामो

युवा लोहिताक्षोऽदीनोऽकृपणोऽनवद्यः इति । यत्र त्वेकस्मिन् वस्तुनि समन्वयायोग्यं विशेषणद्वयं

1.1.13

 

समानाधिकरणपदनिर्दिष्टम्, तत्राप्यन्यतरत्पदममुख्यवृत्तमाश्रीयते, न द्वयम्; यथा "गौर्वाहीकः" इति । नी-लोत्पलादिषु तु विशेषणद्वयान्वयाविरोधादेकमेवोभयविशिष्टं प्रतिपाद्यते । अथ मनुषे-एकविशेषणप्रति-सम्बन्धित्वेन निरूप्यमाणं विशेषणान्तरप्रतिसम्बन्धित्वाद्विलक्षणमिति घटपटयोरिवैकविभक्तिनिर्देशे अप्यैक्यप्रतिपादनासम्भवात्समानाधिकरणशब्दस्य न विशिष्टप्रतिपादनपरत्वम्, अपि तु विशेषणमुखेन स्वरूपमुपस्थाप्य तदैक्यप्रतिपादनपरत्वमेवेति । स्यादेतदेवम्; यदि विशेषणद्वयप्रतिसम्बन्धित्वमात्रमेवैक्यं निरुन्ध्यात् । न चैतदस्ति; एकस्मिन् धर्मिण्युपसंहर्त्तुमयोग्यधर्मद्वयविशिष्टत्वमेव ह्येकत्वं निरुणद्धि । अयो-ग्यता च प्रमाणान्तरसिद्धा घटत्वपटत्वयोः । "नीलमुत्पलम्" इत्यादि#ुषु तु दण्डित्वकुण्डलित्ववद्रूपवत्त्वरस-

1.1.13

 

वत्त्वगन्धवत्त्वादिवच्च विरोधो नोपलभ्यते । न केवलमविरोध एव; प्रवृत्तिनिमित्तभेदेनहकार्थनिष्ठत्वरूपं सामानाधिकरण्यमुपपादयत्येव धर्मद्वयविशिष्टताम् । अन्यथा स्वरूपमात्रैक्ये अनेकपदप्रवृत्तौ निमित्ता-भावात्सामानाधिकरण्यमेव न स्यात् । विशेषणानां स्वसम्बन्धानादरेण वस्तुस्वरूपोपलक्षणपरत्वे सत्ये- केनैव वस्तूपलक्षितमित्युपलक्षणान्तरमनर्थकमेव; उपलक्षणान्तरोपलक्ष्याकारभेदाभ्युपगमे तेनाकारेण सविशेषत्वप्रसङ्गः । सोऽयं देवदत्त इत्यत्रापि लक्षणागन्धो न विद्यते, विरोधाभावात् । देशान्तरसम्बन्धि-

1.1.13

तयाऽतीतस्य सं-निहितदेशसंबन्धितया वर्तमानत्वाविरोधात् । अत एव हि सोऽयमिति प्रत्यभिज्ञया कालद्वयसंबन्धिनो वस्तुन ऐक्यमुपपाद्यते वस्तुनः स्थिरत्ववादिभिः । अन्यथा प्रतीतिविरोधे सति सर्वेषां क्षणिकत्वमेव स्यात् । देशद्वयसंबन्धविरोधस्तु कालभेदेन परिह्रियते ।।

यतः समानाधिकरणपदानामनेकविशेषणविशिष्टैकार्थवाचित्वम्, अत एव "अरुणयैकहायन्या पिङ्गाक्ष्या सोमं क्रीणाति" इत्यारुण्यादिविशिष्टैकहायन्या क्रयः साध्यतया विधीयते ।।

तदुक्तम्-"अर्थैकत्वे द्रव्यगुणयोरैककर्म्यान्नियमः स्यात्" इति ।

तत्रैवं पूर्वपक्षी मन्यते-यद्यप्यरुणयेति पदमाकृतेरिव गुणस्यापि द्रव्यप्रकारतैकस्वभावत्वात् द्रव्य-पर्यन्तमेवारुणिमानमभिदधाति, तथापि एकहायन्यन्वयनियमोऽरुरिम्नो न संभवति; एकहायन्या क्रीणाति; तच्चारुणयेत्यर्थद्वयविधानासंभवात् ।

ततश्च अरुणयेति वाक्यं भित्त्वा प्रकरणविहित सर्वद्रव्यपर्यन्तमेवारुणिमानमविशेषेणाभिदधाति । अरुणयेति स्त्रीलिङ्गनिर्देशः प्रकरणविहितसर्वलिङ्गकद्रव्याणां प्रदर्शनार्थः । तस्मादेकहायन्यन्वयनियमोऽरुणि-म्नो न स्यादिति ।

अत्राभिधीयते-"अर्थैकत्वे द्रव्यगुणयोरैककर्म्यान्नियमः स्यात् । "अरुणयैकहायन्या" इत्यारुण्य-विशिष्टद्रव्यैकहायनीद्रव्यवाचिपदयोः सामानाधिकरण्येनार्थैकत्वे सिद्धे सति एकहायनीद्रव्यारुण्यगुणयोः अरुणयेति पदेनैव विशेषणविशेष्यभावेन संबन्धितय्राभिहितयोः क्रयाख्यैककर्मान्वयाविरोधात् अरुणिम्नः क्रयसाधनभूतैकहायन्यन्वयनियमः स्यात् ।।

यद्येकहायन्याः क्रयसंबन्धवत् अरुणिमसंबन्धोऽपि वाक्यावसेयः स्यात्, तदा वाक्यस्यार्थद्वयवि- धानं स्यात् । न चैतदस्ति, अरुणयेति पदेनैवारुणिमविशिष्टद्रव्यमभिहितम् । एकहायनीपदसामानाधिकर- ण्येन तस्यैकहायनीत्वमात्रमवगम्यते, न गुणसंबन्धः । विशिष्टद्रव्यैक्यमेव हि सामानाधिकरण्यस्यार्थः । "भिन्नप्रवृत्तिनिमित्तानां शब्दानामेकस्मिन्नर्थे वृत्तिः सामानाधिकरण्यम्" इति हि सामानाधिकरण्यलक्षणम् ।

अत एव हि "रक्तःपटो भवति" इत्यादिष्वैकार्थ्यादेकवाक्यत्वम् । पटस्य भवनक्रियासंबन्धे हि वाक्यव्यापारः । रागसंबन्धस्तु रक्तपदेनैवाभिहितः । रागसंबन्धिद्रव्यं पट इत्येतावन्मात्रं सामानाधिकरण्या-वसेयम् । एवमेकेन गुणेन द्वाभ्यां बहुभिर्वा, तेन तेन पदेन समस्तेन व्यस्तेन वा विशिष्टमुपस्थाप्य सामा-नाधिकरण्येन सर्वविशेषणविशिष्टोऽथर् एक इति ज्ञापयित्वा तस्य क्रियासंबन्धाभिधानमविरुद्धम्, "देवदत्तः श्या-मो युवा लोहिताक्षः दण्डी कुण्डली तिष्ठति; शुक्लेन वाससा यवनिकां संपादयेत्; नीलमुत्पलमानय; नीलोत्पलमानय; गामानय शुक्ला शोभनाक्षीम्; "अग्नये पथिकृते पुरोडाशमष्टाकपालं निर्वपेत्" इति । एवम् "अरुणयैकहायन्या पिङ्गाक्ष्या सोमं क्रीणाति" इति । एतदुक्तं भवति-यथा "काष्ठैः स्थाल्यामोदनं पचेत्" इत्य-नेककारकविशिष्टैका क्रिया युगपत् प्रतीयते; तथा समानाधिकरणपदसंघाताभिहितमेकैकं कारकं तत्तत्कार-कप्रतिपत्तिवेलायामेवानेकविशेषणविशिष्टं युगपत्प्रतिपन्नं क्रियायामन्वेतीति न कश्चिद्विरोधः, "खादिरैः शुष्कैः काष्ठैः समपरिमाणे भाण्डे पायसं शाल्योदनं समर्थः पाचकः पचेत्" इत्यादिष्विति ।

यत्तु(यत्तूक्तम्) उपात्तद्रव्यकवाक्यस्थगुणशब्दः केवलगुणाभिधायीति अरुणयेति पदेन केवलगुण-स्यैवाभिधानमिति । तन्नोपपद्यते-लोकवेदेयोर्द्रव्यवाचिपदसमानाधिकरणस्य गुणवाचिनः क्वचिदपि केवल-

गुणाभिधानादर्शनात् । उपात्तद्रव्यकवाक्यस्थं गुणपदं केवलगुणाभिधायीप्यसङ्गतम्; "पटः शुक्लः" इत्या- दिषु उपात्तद्रव्यकेऽपि गुणविशष्टस्यैवाभिधानात् । "पटस्य शुक्लः" इत्यत्र शौक्लयविशिष्टपटाप्रतिपत्तिः असमा-नविभक्तिनिर्देकृता; न पुनरुपात्तद्रव्यकत्वकृता । तत्रैव "पटस्य शुक्लो भागः" इत्यादिषु समानविभक्तिनिर्देशे शौक्लयविशिष्टद्रव्यं प्रतीयते ।

यत्पुनः क्रयस्यैकहान्यवरुद्धतयाऽरुणिम्नः क्रयान्वयो न संभवतीति-तदपि विरोधिगुणरहितद्रव्यवा-चिपदसमानाधिकरणगुणपदस्य तदाश्रयगुणाभिधानेन क्रियापदान्वयाविरोधादसङ्गतम् । राद्धान्ते च उक्त-न्यायेनारुणिम्नः शाब्दे द्रव्यान्वये सिद्धे, द्रव्यगुणयोः क्रयसाधनत्वानुपपत्त्या अर्थात् परस्परान्वयः सिध्यती-त्यप्यसङ्गतम् । अतो यथोक्त एवार्थः ।।

तस्मात् तत्त्वमस्यादिसामानाधिकरण्ये पदद्वयाभिहितविशेषणापरित्यागेनैवैक्यप्रतिपादनं वर्णनी- यम् । तत्तु

अनाद्यविद्योपहितानवधिकदुःखभागिनः शुद्धयशुद्धयुभयावस्थात् चेतनादर्थान्तरभूतम् अशेष-हेयप्रत्यनीकानवधिककल्याणगुणैकतानं परमात्मानमनभ्युपगच्छतो न संभवति ।। अभ्युपगच्छतोऽपि समानाधिकरणपदानां यथावस्थितविशेषणविशिष्टैक्यप्रतिपादनपरत्वाश्रयणे त्वम्पदप्रतिपन्नसकलदोषभा- गित्वं परस्य प्रसज्येतेति चेत्-नैतदेवम्; त्वम्पदेनापि जीवान्तर्यामिणः परस्यैवाभिधानात् । एतदुक्तं भवति-

सच्छब्दाभिहितं निरस्तनिखिलदोषगन्धं सत्यसङ्कल्पत्वमिश्रानवधिकातिशयासङ्खयेयकल्याणगुण-गणं समस्तकारणभूतं परं ब्रह्म "बहु स्याम्" इति सङ्कल्प्य तेजोबन्नप्रमुखं कृत्स्नं जगत् सृष्टवा, तस्मिन् देवा-दिविचित्रसंस्थानसंस्थिते जगति चेतनं जीववर्गं स्वकर्मानुगुणेषु शरीरेष्वात्मतया प्रवेश्य, स्वयञ्च स्वेच्छ- यैव जीवान्तरात्मतयाऽनुप्रविश्य एवम्भूतेषु स्वपर्यन्तेषु देवाद्याकारेषु संघातेषु नामरूपे व्याकरोत् । एवं-(स्व)रूपसंघातस्यैव वस्तुत्वं शब्दवाच्यत्वञ्चाकरोदित्यर्थः । अनेन जीवेनात्मना-जीवेन मयेति निर्देशो जीवस्य ब्रह्मात्मकत्वं दर्शयति । ब्रह्मात्मकत्वं च जीवस्य जीवान्तरात्मतया ब्रह्मणोऽनुप्रवेशादित्यवगम्यते; "इदं सर्वमसृजत, यदिदं किञ्च । तत् सृष्टवा तदेवानुप्राविशत् । तदनुप्रविश्य सच्च त्यच्चाभवत्" इति । अत्र इदं सर्वमिति निर्दिष्टं चेतनाचेतन वस्तुट्वयं सत्यच्छब्दाभ्यां विज्ञानाविज्ञानशब्दाभ्यां विभज्य निर्दिश्य चिद्व-स्तुन्यपि ब्रह्मणोऽनुब्रवेशाभिधानात् । अत एवं नामरूपव्याकरणात् सर्वे वाचकाः शब्दा अचिज्जीवविशिष्ट-परमात्मवाचिन इत्यवगतमिति ।।

किञ्च "ऐतदात्म्यमिदं सर्वम्" इति चेतनमिश्रं प्रपञ्चम् इदं सर्वमिति निर्दिश्य, तस्यैष आत्मा इति प्रतिपादितम् । एवञ्च सर्वं चेतनाचेतनं प्रति ब्रह्मण आत्मत्वेन सर्वं सचेतनं जगत् तस्य शरीरं भवति । तथा च श्रुत्यन्तराणि, "अन्तः प्रविष्टः शास्ता जनानां सर्वात्मा", "यः पृथिव्यां तिष्ठन् पृथिव्या अन्तरो यं पृथिवी न वेद । यस्य पृथिवी शरीरम् । यःपृथिवीमन्तरो यमयति । स त आत्मा अन्तर्याम्यमृतः" इति प्रारभ्य "य आत्मनि तिष्ठन्नात्मनोऽन्तरो यमात्मा न वेद यस्यात्मा शरीरम् । य आत्मानमन्तरो यमयति । स त आत्मा अन्तर्याम्यमृतः" (इत्यादि), "यः पृथिवीमन्तरे सञ्चरन् यस्य पृथिवी शरीरम् । योऽपोन्तरे सञ्चरन् यस्याऽऽपः शरीरम्" इत्यारभ्य "योऽक्षरमन्तरे सञ्चरन् यस्याक्षरं शरीरम् । यमक्षरं न वेद-एष सर्वभूतान्तरात्माऽपहत-पाप्मादिव्यो देव एको नारायणः" इत्यादीनि सचेतनं जगत् तस्य शरीरत्वेन निर्दिश्य तस्यात्मत्वेन परमा-त्मानमुपदिशन्ति । अतश्चेतनवाचिनोऽपि शब्दाश्चेतनस्याप्यात्मभूतं चेतनशरीरकं परमात्मानमेवाभिदधति, यथा अचेतनदेवादिसंस्थानपिण्डवाचिनः शब्दाः तत्तच्छरीरकजीवात्मन एव वाचकाः, "चत्वारः पञ्चदश

रात्राः....देवत्वं गच्छन्ति" इत्यादिषु । देवा भवन्तीत्यर्थः । शरीरस्य शरीरिणं प्रति प्रकारत्वात् प्रकारवाचिनां च शब्दानां प्रकारिण्येव पर्यवसानात्, शरीरवाचिनां शब्दानां शरीरिपर्यवसानं न्याय्यम् । प्रकारो हि नाम इदमित्थमिति प्रतीयमाने वस्तुनि इत्थमिति प्रतीयमानोंऽशः । तस्य तद्वस्त्वपेक्षत्वेन तत्प्रतीतेस्तदपेक्षत्वात् तस्मिन्नेव प्रर्यवसानं युक्तिमिति तस्य प्रतिपादकोऽपि शब्दः तस्मिन्नेव पर्यवस्यति । अत एव "गौरश्वो मनु- ष्यः" इत्यादिप्रकारभूताकृतिवाचिनः शब्दाः प्रकारिणि पिण्डे(ऽ)पर्यवस्यन्तः पिण्डस्यापि चेतनशरीरत्वेन तत्प्रकारत्वात् पिण्डशरीरकचेतनस्यापि परमात्मप्रकारत्वाच्च परमात्मन्येव पर्यवस्यन्तीति सर्वशब्दानां परमात्मैव वाच्य इति परमात्मवाचिशब्देन सामानाधिकरण्यं मुख्यमेव ।।

ननु "खण्डो गौः खण्डः शुक्लः इति जातिगुणवाचिनामेव पदानां द्रव्यवाचिपदैः सह सामानाधिकर- ण्यं दृष्टम्, द्रव्याणां तु द्रव्यान्तरप्रकारत्वे मत्वर्थीयप्रत्ययो दृष्टः, यथा "दण्डी कुण्डली" इति ।। नैवम् । जाति-र्वा गुणो वा द्रव्यं वा नैतेष्वेकमेव सामानाधिकरण्ये प्रयोजकम्; अन्योन्यस्मिन् व्यभिचारात् । यस्य पदा-र्थस्य, कस्यचित् प्रकारतयैव सद्भावः, तस्य तदपृथक्सिद्धिस्थितिप्रतीतिभिः तद्वाचिनां शब्दानां स्वाभिधे-यविशिष्टद्रव्यवाचित्वात् धर्मान्तरविशिष्टतद्द्रव्यवाचिना शब्देन सामानाधिकरण्यं युक्तमेव । यत्र पुनः पृथक्सिद्धस्य स्वनिष्ठस्यैव द्रव्यस्य कदाचित् क्वचित् द्रव्यान्तरप्रकारत्वमिष्यते, तत्र मत्वर्थीयप्रत्यय इति निरवद्यम् ।

तदेवं परमात्मनः शरीरतया तत्प्रकारत्वादचिद्विशिष्टजीवस्यापि जीवनिर्देशविशेषरूपाः अहं त्व-मित्यादिशब्दाः परमात्मानमेवाऽचक्षत इति "तत्त्वमसि" इति सामानाधिकरण्येनोपसंहृतम् । एवञ्च सति परमात्मानं प्रति जीवस्य शरीरतया अन्वयात् जीवगता धर्माः परमात्मानं न स्पृशन्ति, यथा स्वशरीरगता बालत्वयुवत्वादयो धर्माः जीवं न स्पृशन्ति । अतः "तत्त्वमसि" इति सामानाधिकरण्ये तत्पदं जगत्कारणभूतं सत्यसङ्कल्पं सर्वकल्याणगुणाकरं निरस्तसमस्तहेयगन्धं परमात्मानमाचष्टे, त्वमिति च तमेव सशरीरजीव-शरीरकमाचष्ट इति सामानाधिकरण्यं मुख्यवृत्तम्, प्रकरणाविरोधः, सर्वश्रुत्यविरोधः, ब्रह्मणि निरवद्ये कल्याणैकताने अविद्यादिदोषगन्धाभावश्च । अतो जीवसामानाधिकरण्यमपि

विशेषणभूताज्जीवादन्यत्वमे-वापादयतीति विज्ञानमयाज्जीवादन्य एवाऽऽनन्दभयः परमात्मा ।।

यदुक्तम्-"तस्यैष एव शरीर आत्मा" इत्यानन्दमयस्य शारीरत्वश्रवणाज्जीवादन्यत्वं न संभवतीति । तदयुक्तम्; अस्मिन् प्रकरणे सर्वत्र "तस्यैष एव शारीर आत्मा, यः पूर्वस्य" इति परमात्मन एव शारीरात्म-त्वाभिधानात् ।। कथम् ।। "तस्माद्वा एतस्मादात्मन आकाशः संभूतः" इत्याकाशादिसृज्यवर्गस्य परमकारण-त्वेन प्रज्ञातजीवव्यतिरेकस्य परस्य ब्रह्मणः आत्मत्वेन व्यपदेशात् तद्वयतिरिक्ताकाशादीनामन्नमयपर्यन्तानां तच्छरीरत्वमवगम्यते । "यस्य; पृथिवी शरीरम्... यस्या पश्शरीरम्...यस्य तेजश्शरीरम्...यस्य वायुः शरीरम्... यस्याकाशः शरीरम्...यस्याक्षरं शरीरम्...यस्य मृत्युः शरीरम्, एष सर्वभूतान्तरात्मा अपहत-पाप्मा दिव्यो देव एको नारायणः" इति सुवालश्रुत्या सर्वतत्त्वानां परमात्मशरीरत्वं स्पष्टमभिधीयते । अतः "तस्माद्वा एतस्मादात्मनः" इत्यत्रैवान्नमयस्य परमात्मैव शारीर आत्मेत्यवगतः । प्राणमयं प्रकृत्याह, "तस्यैष एव शारीर आत्मा, यः पूर्वस्य" इति । पूर्वस्यान्नमयस्य यः शारीर आत्मा श्रुत्यन्तरसिद्धः परमकारणभूतः परमात्मा, स एष(व) तस्य प्राणमयस्यापि शारीर आत्मेत्यर्थः । एवं मनोमयविज्ञानमययोर्द्रष्टव्यम् । आन-न्दमये तु "एष एव" इति निर्देशः तस्यानन्यात्मत्वं दर्शयितुम् ।। तत् कथम् ।। विज्ञानमयस्यापि पूर्वोक्तया

नीत्या परमात्मैव शारीर आत्मेत्यवगतः । एवं सति विज्ञानमयस्य यः शारीर आत्मा स एवानन्दमयस्यापि शारीर आत्मेत्युक्ते, आनन्दमयस्याभ्यासावगतपरमात्मभावस्य परमात्मनः स्वयमेवात्मेत्यवगम्यते । एवञ्च स्वव्यतिरिक्तचेतनाचेतनवस्तुजातं स्वशरीरमिति स एव निरुपाधिकः शारीर आत्मा । अत एवेदं परं ब्रह्मा-धिकृत्य प्रवृत्तं शास्त्रं शारीरकमित्यभियुक्तैरभिधीयते । अतो विज्ञानमयाज्जीवादन्य एव परमात्मा आनन्द- मयः ।। 13 ।।

1.1.14

आह-नायमानन्दमयो जीवादन्यः, विकारशब्दस्य मयूटप्रत्ययस्य श्रवणात् ।। "मयड्वतयो..#ः" इति प्रकृत्य, "नित्यं वृद्धशरादिभ्यः" इति विकारार्थे मयट् स्मर्यते । वृद्धश्चायमानन्दशब्दः । ननु प्राचुर्येपि मयड- स्ति, "तत्प्रकृतवचने मयट्" इति स्मृतेः । यथा "अन्नमयो यज्ञः" इति । स एवायं भविष्यति ।। नैवम्; अन्न- मय इत्यप्रक्रमे विकारार्थत्वं दृष्टम्, अत औचित्यादस्यापि विकारार्थत्वमेव युक्तम् । किञ्च-प्राचुर्यार्थत्वेऽपि जीवादन्यत्वं न सिध्यति । तथा हि-आनन्दप्रचुर इत्युक्ते दुःखमिश्रत्वमवर्जनीयम् । आनन्दस्य हि प्राचुर्ये दुःखस्याल्पत्वमवगयमयति । दुःखमिश्रत्वमेव हि जीवत्वम् । अत औचित्यप्राप्तविकारार्थत्वमेव युक्तम् । किञ्च-लोके मृत्मयं हिरण्मयं दारुमयमित्यादिषु, वेदे च, "पर्णमयी जुहूः", "शमीमथ्यः स्त्रुचः" "दर्भमयी रशना" इत्यादिषु मयटो विकारार्थे प्रयोगबाहुल्यात् स एव प्रथमतरं धियमाधिरोहति । जीवस्य च आनन्द-विकारत्वमस्त्येव, तस्य स्वत आनन्दरूपस्य सतः संसारित्वावस्था तद्विकार एवेति । अतो विकारवाचिनो मयट्प्रत्ययस्य श्रवणात् आनन्दमयो जीवादनतिरिक्त इति ।।

तदेतदनुभाष्य परिहरति-

1.1.14 विकारशब्दान्नेति चेन्न प्राचुर्यात् ।। 1-1 14 ।।

1.1.14

नैतद्युक्तम्; कुतः? प्राचुर्यात्-परस्मिन् ब्रह्मण्यानन्दप्राचुर्यात् । प्राचुर्यार्थे च मयटः संभवात् । एत- दुक्तं भवति-शतगुणतोत्तरक्रमेणाभ्यस्यमानस्यानन्दस्य जीवाश्रयत्वासंभवाद्व्रह्माश्रयोऽयमानन्द इति निश्चिते सति, तस्मिन् ब्रह्मणि विकारासंभवात् प्राचुर्येऽपि मवड्#िवधिसंभवाच्चानन्दमयः परं ब्रह्मेति । औचि-त्यात् प्रयोगप्रौढ्या च मयटो विकारार्थत्वमर्थविरोधान्न संभवति । किञ्च औचित्यं प्राणमय एव परित्यक्तम्; तत्र विकारार्थत्वासंभवात् । अतस्तत्र पञ्चवृत्तेर्वायो प्राणवृत्तिमत्तामात्रेण प्राणमयत्वम्; प्राणापानादिषु पञ्चसु वृत्तिषु प्राणवृत्तेः प्राचुर्याद्वा । न च प्राचुर्ये मयट्प्रत्ययस्य प्रौढिर्नास्ति; अन्नमयो यज्ञ, शकटमयी यात्रा इत्यादिषु दर्शनात् ।।

यदुक्तमानन्दप्राचुर्यमल्पदुःखसद्भावमवगमयतीति-तदसत् । तत्प्रचुरत्वं हि तत्प्रभूतत्वम् , तच्छेतर- स्य सत्तां नावगमयति; अपि तु तस्यालपत्वं निवर्तयति । इतरसद्भावासद्भावौ तु प्रमाणान्तरावसेयौ । इह च प्रमाणान्तरेण तदभावोऽवगम्यते "अपहतपाप्मा" इत्यादिना । तत्र एतावदेव वक्तव्यम्-ब्रह्मानन्दस्य प्रभूत- त्वम् अन्यानन्दस्याल्पत्वमपेक्षत इति । उच्यते च तत्, "स एको मानुष आनन्दः" इत्यादिना जीवानन्दापे- क्षया ब्रह्मानन्दो निरतिशयदशापन्नः प्रभूत इति । यच्चोक्तम्-जीस्यानन्दविकारत्वं संभवतीति-तदपि नोप- पद्यते । जीवस्य ज्ञानानन्दस्वरूपस्य केनचिदाकारेण मृद इव घटाद्याकारेण परिणामः सकलश्रुतिस्मृतिन्या-यविरुद्धः । संसारदशायां तु कर्मणा ज्ञानानन्दौ सङ्कुचितावित्युपपादयिष्यते ।

अतश्चानन्दमयो जीवादन्यः परं ब्रह्म ।। 14 ।।

1.1.15

इतश्च जीवादन्य आनन्दमयः परं ब्रह्म-

1.1.15 तद्धेतुव्यपदेशाच्च ।। 1-1-15 ।।

1.1.15

"को ह्येवान्यात् कः प्राण्यात्, यदेष आकाश आनन्दो न स्यात् । एष ह्येवानन्दयाति" इति । एष

एव जीवान् आनन्दयतीति जीवानामानन्दहेतुरयं व्यपदिष्यते । अतश्चानन्दयितव्याज्जीवादानन्दयिताऽय- मन्य आनन्दमयः परमात्मेति विज्ञायते । आनन्दमय एवात्र आनन्दशब्देनोच्यत इति चानन्तरमेव वक्ष्यते ।। 15 ।।

1.1.16

इतश्च जीवादन्य आनन्दमयः-

1.1.16 मान्त्रवर्णिकमेव च गीयते ।। 1-1-16 ।।

1.1.16

"सत्यं ज्ञानमन्तं ब्रह्म" इति मन्त्रवर्णोदितं ब्रह्मैवानन्दमय इति गीयते । तत्तु जीवस्वरूपादन्यत् परं ब्रह्म । तथा हि-"ब्रह्मविदाप्नोति परम्" इति जीवस्य प्राप्यतया ब्रह्म निर्दिष्टम् ।। "तदेषाऽभ्युक्ता" इति । तत्-ब्रह्म, अभिमुखीकृत्य-प्रतिपाद्यतया परिगृह्य, ॠगेषा अध्येतृभिरुक्ता । ब्राह्मणोक्तस्यार्थस्य वैशद्यमनेन मन्त्रेण क्रियत इत्यर्थः । जीवस्योपासकस्य प्राप्यं ब्रह्म तस्माद्विलक्षणमेव । अनन्तरञ्च, "तस्माद्वा एतस्मा-दात्मन आकाशः संभूतः" इत्यारभ्य उत्तरोत्तरै ब्राह्मणैर्मन्त्रैश्च तदेव विशदीक्रियते । अतो जीवादन्य आनन्द- मयः ।। 16 ।।

1.1.17

अत्राह-यद्यप्युपासकात् प्राप्यस्य भेदेन भवितव्यम्-तथापि न वस्त्वन्तरं जीवात् मान्त्रवर्णिकं ब्रह्म, किंतु तस्यैवोपासकस्य निरस्तसमस्ताविद्यागन्धनिर्विशेषचिन्मात्रैकरसं शुद्धं स्वरूपम् । तदेव "सत्यं ज्ञानम-नन्तं ब्रह्म" इति मन्त्रेण विशोध्यते । तदेव च, "यतो वाचो निवर्तन्ते । अप्राप्य मनसा सह" इति वाङ्गन-सागोचरतया निर्विशेषमिति गम्यते । अतस्तदेव मान्त्रवर्णिकमिति तस्मादनतिरिक्त आनन्दमय इति । अत उत्तरं पठति-

1.1.17 नेतरोऽनुपपत्तेः ।। 1-1-17 ।।

1.1.17

परमात्मा इतरो जीवशब्दाभिलप्यो मुक्तावस्थोऽपि न भवति मान्त्रवर्णिकः । कुतः? अनुपपत्तेः । तथाविधस्यात्मनः निरुपाधिकं विपश्चित्त्वं नोपपद्यते । इदमेव हि निरुपाधिकं विपश्चित्त्वं सोकामयत बहुस्यां प्रजायेय इति सत्यसङ्कल्यत्व प्रदर्शनेन विवरिष्यते विविधं पश्यच्चित्वं हि विपश्चित्त्वम् । पृषोदरादित्वात् पश्य-च्छब्दावयवस्य यच्छब्दस्य लोपं कृत्वा व्युत्पादितो विपश्चिच्छब्दः । यद्यपि मुक्तस्य विपश्चित्त्वं संभवति-तथा- पि तस्यैवात्मनः संसारदशायामविपश्चित्त्वमप्यस्तीति निरुपाधिकं विपश्चित्त्वं नोपपद्यते । निर्विशेषचिन्मात्र-तापन्नस्य मुक्तस्य विविधदर्शनाभावात् सुतरां विपश्चित्त्वं न संभवतीति ।।

न केनापि प्रमाणेन निर्विशेषं वस्तु प्रतिपाद्यत इति च पूर्वमेवोक्तम् । "यतो वाचो निवर्तन्ते इति च वाक्यं यदि वाङ्यनसयोः ब्रह्मणो निवृत्तिमभिदधीत, न ततो निर्विशेषतां वस्तुनोऽवगमयितुं शक्नुयात् । अपि तु वाङ्मनसयोस्तत्राप्रमाणतां वदेत् । तथा च सति तस्य तुच्छत्वमेवापद्यते । "ब्रह्मविदाप्नोति" इत्या- रभ्य ब्रह्मणो विपश्चित्त्वं जगत्कारणत्वं ज्ञानानन्दैकतानताम् इतरान् प्रति आनन्दयितृत्वं कामादेव चिद-चिदात्मकस्य कृत्स्नस्य स्त्रष्टृत्वं सृज्यवर्गानुप्रवेशकृततदात्मत्वं भयाभयहेतुत्वं वाय्वादित्यादीनां प्रशासि- तृत्वं शतगुणितोत्तरक्रमेण निरतिशयानन्दत्वम् अन्यच्चानेकं प्रतिपाद्य, वाङ्मनसयोः ब्रह्मणि प्रवृत्त्यभावेन निष्प्रमाणकं ब्रह्मेत्युच्यत इति भ्रान्तजल्पितम् । "यतो वाचो निवर्तन्ते" इति यच्छब्दनिर्दिष्टमर्थम् "आनन्दं ब्रह्मणो विद्वान्" इत्यानन्दशब्देन प्रतिनिर्दिश्य तस्य ब्रह्मसंबन्धित्वं ब्रह्मण इति व्यतिरेकनिर्देशेन प्रतिपाद्य, तदेव वाङ्मनसागोचरं विद्वान् इति तद्वेदनमभिदधत् वाक्यं जरद्गवादिवाक्यवत् अनर्थकं वाच्यनन्तर्गतञ्च

स्यात् । अतः शतगुणितोत्तरक्रमेण ब्रह्मानन्दस्यातिशयेयत्तां वक्तुमुद्यम्य तस्येयत्ताया अभावादेव वाङ्म-नसयोस्ततो निवृत्तिः,

"यतो वाचो निवर्तन्ते" इत्युच्यते । एवमियत्तारहितं ब्रह्मण आनन्दं विद्वान् कुतश्चनन विभेति इत्युच्यते । किञ्च अस्य मान्त्रवर्णिकस्य विपश्चितः "सोऽकामयत" इत्यारभ्य वक्ष्यमाणस्वसङ्कल्पा-वक्लृप्तजगज्जन्मस्थितिजगदन्तरात्मत्वादेर्मुक्तात्मस्वरूपादन्यत्वं सुस्पष्टमेव ।। 17 ।।

1.1.18

इतश्चोभयावस्थात्प्रत्यगात्मनोऽन्य आनन्दमयः-

1.1.18 भेदव्यपदेशाच्च ।। 1-1-18 ।।

1.1.18

"तस्माद्वा एतस्मादात्मन आकाशः" इत्यारभ्य मान्त्रवर्णिकं ब्रह्म व्यञ्जयत् वाक्यमन्नप्राणमनोभ्य इव जीवादपि तस्य भेदं व्यपदिशति, "तस्माद्वा एतस्माद्विज्ञानमयात् अन्योऽन्तर आत्माऽऽनन्दमयः" इति । अतो जीवाद्भेदस्य व्यपदेशाच्चायं मान्त्रवर्णिक आनन्दमयोऽन्य एवेति ज्ञायते ।। 18 ।।

1.1.19

इतश्च जीवादन्यः-

1.1.19 कामाच्च नाननुमानापेक्षा ।। 1-1-19 ।।

1.1.19

जीस्याविद्यापरवशस्य जगत्कारणत्वे ह्यवर्जनीया आनुमानिकप्रधानादिशब्दाभिधेयाचिद्वस्तुसंसर्गापेक्षा । तथैव हि चतुर्मुखादीनां कारणत्वम् । इह च सोऽकामयत बहु स्यां प्रजायेय" इत्यचित्संसर्गरहितस्य स्वकामा-देव विचित्रचिदचिद्वस्तुनः सृष्टिः, "इदं सर्वमसृजत, यदिदं किञ्च" इत्याभ्नायते । अतोऽस्यानन्दमयस्य जगत् सृजतो नानुमानिकाचिद्वस्तुसर्गापेक्षा प्रतीयते ।। 19 ।।

1.1.20

इतश्च जीवादन्य आनन्दमयः-

अस्मिन्नस्य च तद्योगं शास्ति ।। 1-1-20 ।।

अस्मिन्-आनन्दमये अस्य-जीवस्य तद्योगम्-आनन्दयोगम् शास्ति शास्त्रम्, "रसो वै सः । रसं ह्येवायं लब्ध्वाऽऽनन्दी भवति" इति । रसशब्दाभिधेयानन्दमयलाभादयं जीवशब्दाभिलपनीयः आनन्दी भव-तीत्युच्यमाने, यल्लाभात् य आनन्दी भवति, स स एवेत्यनुन्मत्तः को ब्रवीतीत्यर्थः ।।

एवमानन्दमयः परं ब्रह्मेति निश्चिते सति, "यदेष आकाश आनन्दः", विज्ञानमानन्दं ब्रह्म" इत्या-दिष्वानन्दशब्देनानन्दमय एव परामृश्यते, यथा विज्ञानशब्देन विज्ञानमयः । अत एव "आनन्दं ब्रह्मणो विद्वान्" इति व्यतिरेकनिर्देशः । अत एव च "आनन्दमयमात्मानमुपसङ्कामति" इति फलनिर्देशश्च । उत्तरे चानुवाके पूर्वानुवाकोक्तानाम् अन्नमयादीनाम् "अन्नं ब्रह्मेति व्यजानात्", "प्राणो ब्रह्मेति व्यजानात्", "मनो ब्रह्मेति व्यजानात्", "विज्ञानं ब्रह्मेति व्यजानात्" इति प्रतिपादनात् "आनन्दो ब्रह्म" इत्यप्यानन्दमय-स्यैव प्रतिपादनमिति विज्ञायते । तत एव च तत्रापि "आनन्दमयमात्माननुपसंकम्य" इत्युपसंहृतम् ।

अतः प्रधानशब्दाभिलप्यादर्थान्तरभूतस्य परस्य ब्रह्मणो जीवशब्दाभिलपनीयादपि वस्तुनोऽर्थान्त- रत्वं सिद्धम् ।। 20 ।। इति आनन्दमयाधिकरणम् ।।

1.1.21

यद्यपि मन्दपुण्यानां जीवानां कामात् जगत्सृष्टिः अतिशयितानन्दयोगो भयाभयहेतुत्वमित्यादि न संभवति-तथापि विलक्षणपुण्यानामादित्येन्द्रप्रजापतिप्रभृतीनां संभवत्येवेतीमामाशङ्कां निराकरोति-

1.1.21 अन्तस्तद्धर्मोपदेशात् ।। 1-1-21 ।।

1.1.21

इममाम्नायते चान्दोग्ये-"य एषोऽन्तरादित्ये हिरण्मयः पुरुषो दृश्यते हिरण्यश्मश्रुर्हिरण्यकेश आ प्रणरवात् सर्व एव सुवर्णः । तस्य कप्यासं पुण्डरीकमेवमक्षिणी । तस्योदिति नाम । स एष सर्वेभ्यः पाप्मभ्य

उदितः । उदेति ह वै सर्वेभ्यः पाप्मभ्या य एवं वेद । तस्यर्क्च साम च गेष्णौ इत्यधिदैवतम्" , "अथाध्या-त्मम्, । अथ य एषोऽन्तरक्षणि पुरुषो दृश्यते सैवर्क् तत् साम तदुक्थं तद्यजुस्तद्द्रद्ब्रह्म । तस्यैतस्य तदेव रूपम्, यदमुष्य रूपम् ।

यावमुष्य गेष्णौ, तौ गेष्णौ । यन्नाम्, तन्नाम" इति ।।

तत्र संदिह्यते-किमयम् अक्ष्यादित्यमण्डान्तर्वर्ती पुरुषः पुण्योपचयनिमितैश्वर्यः आदित्यादिशब्दा-भिलप्यो जीव एव, आहोस्वित् तदतिरिक्तः परमात्मेति । किं युक्तम् । उपचितपुण्यो जीव एवेति । कुतः । सशरीरत्वश्रवणात् । शरीरसंबन्धो हि जीवानामेव संभवति । कर्मानुगुणप्रियाप्रिययोगाय हि शरीरसंबन्धः । अत एव हि कर्मसंबन्धरहितस्य मोक्षस्य प्राप्यत्वमशरीरत्वेनोच्यते, "न ह वै सशरीरस्य सतः प्रियाप्रिययोर-पहतिरस्ति । अशरीरं वा व सन्तं न प्रियाप्रिये स्पृशतः" इति । संभवति च पुण्यातिशयात् ज्ञानाधिक्यं शकत्याधिक्यञ्च । अत एव लोककामेशत्वादि तस्यैवोपपद्यते । तत एव चोपास्यत्वं फलदायित्वञ्च; पाप-क्षपणकरत्वेन मोक्षोपयोगित्वञ्च । मनुष्येष्वप्युपचितपुण्याः केचित् ज्ञानाक्तयादिभिरधिकतरा दृश्यन्ते; ततश्च सिद्धगन्धर्वादयः; ततश्च देवाः; ततश्चेन्द्रादयः । अतो ब्रह्मादिष्वन्यतम एवैकैकस्मिन् कल्पे पुण्यविशे-षेणैवम्भूतमैश्वर्य प्राप्तो जगत्सृष्टयाद्यपि करोतीति । जगत्कारणत्वजगदन्तरात्मत्वादिवाक्यम् अस्मिन्ने-वोपचितपुण्यविशेषे सर्वज्ञे सर्वशक्तौ वर्तते । अतो न जीवादतिरिक्तः परमात्मा नाम कश्चिदस्ति । एवञ्च सति, "अस्थूलमणनण्वह्रस्वम्" इत्यादयो जीवात्मनः स्वरूपाभिप्राया भवन्ति । मोक्षशास्त्राण्यपि तत्स्वरूप-तत्प्राप्त्युपायोपदेशपराणि-इति ।।

एवं प्राप्तेऽभिदीयते-अन्तस्तद्धर्मोपदेशात् । अन्तरादित्ये अन्तरक्षणि च यः पुरुषः प्रतीयते, स जीवा-दन्यः परमात्मैव । कुतः । तद्धर्मोपदेशात् । जीवेष्वसंभवन् तदतिरिक्तस्यैव परमात्मनो धर्मोऽयम् अपहत-पाप्मत्वादिः, "स एष सर्वेभ्यः पाप्मभ्य उदितः" इत्यादिनोपदिश्यते । अपहतपाप्मत्वं ह्यपहतकर्मत्वम्; कर्म-वश्यतागन्धरहितत्वमित्यर्थः । कर्माधीनसुखदुःखभागित्वेन कर्मवश्या हि जीवाः । अतोऽपहतपाप्मत्वं जीवा-दन्यस्य परमात्मन एव धर्मः ।। तत्पूर्वकं स्वरूपोपाधिकं लोककामेशत्वम् सत्यसङ्कल्पत्वादिकम् सर्वभूता-न्तरात्मत्वञ्च तस्यैव धर्मः । यथाऽऽह, "एष आत्माऽपहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोपिपासः सत्यकामः सत्यसङ्कल्पः" इति । तथा, "एष सर्वभूतान्तरात्माऽपहतपाप्मा दिव्यो देव एको नारायणः" इति ।

"सोऽकामयत । बहु स्यां प्रजायेयेति" इत्यादिसत्यसङ्कल्पत्वपूर्वकसमस्तचिदचिद्वस्तुसृष्टियोगः निरु-पाधिकभयाभयहेतुत्वम् वाङ्मनसपरिमितिकृतपरिच्छेदरहितानवधिकातिशयानन्दयोगः इत्यादयोऽकर्म-संपाद्याः स्वाभाविका धर्माः जीवस्य न संभवन्ति ।।

यत्तु शरीरसंबन्धान्न जीवातिरिक्त इत्युक्तम्-तदसत्; न हि सशरीरत्वं कर्मवश्यतां साधयति; सत्य-सङ्कल्पस्येच्छयाऽपि शरीरसंबन्धसंभवात् । अथोच्येत-शरीरं नाम त्रिगुणात्मकप्रकृतिपरिणामरूपभूतसंघातः, तत्संबन्धश्चापहतपाप्मनः सत्यसङ्कल्पस्य पुरुषस्येच्छया न संभवति, अपुरुषार्थत्वात् । कर्मवश्यस्य तु स्व-रूपानभिज्ञास्य कर्मानुगुणफलोपभोगाय अनिच्छतोऽपि तत्संबन्धोऽवर्जनीय इति ।। स्यादेतदेवम्, यदि गुण-त्रयमयः प्राकृतोऽस्य देहः स्यात् । स तु स्वाभिमतः स्वानुरूपोऽप्राकृत एवेति सर्वमुपपन्नम् ।। एतदुक्तं भवति-परस्यैव ब्रह्मणो निखिलहेयप्रत्यनीकानन्तज्ञानानन्दैकस्वरूपतया सकलेतरविलक्षणस्य स्वाभाविकानवधि-कातिशयासङ्खयेयकल्याणगुणगणाश्च सन्ति । तद्वदेव स्वाभिमतानुरूपैकरूपाचिन्त्य दिव्याद्भुतनित्यनिर-वद्य-निरतिशयौज्ज्वल्यसौन्दर्यसौगन्ध्यसौकुमायलावण्ययौवनाद्यनन्तगुणगणनिधिदिव्यरूपमपि स्वाभावि-

कमस्ति । तदेवोपासकानुग्रहेण तत्तत्प्रतिपत्त्यनुरूपसंस्थानं करोति अपारकारुण्यसौशील्यवात्सल्यौदार्यैश्वर्य-जलनिधिर्निरस्तनिखिलहेयगन्धोऽपहतपाप्मा परमात्मा परं ब्रह्म पुरुषोत्तमो नारायण इति ।।

"यतो वा इमानि भूतानि जायन्ते", "सदेव सोम्येदमग्र आसीत्", "आत्मा वा इदमेक एवाग्र आ-सीत्", "एको ह वै नारायण आसीन्न ब्रह्मा नेशानः" इत्यादिषु निखिलजगदेककारणतयाऽवगतस्य परस्य ब्रह्मणः, "सत्यं ज्ञानमनन्तं ब्रह्म", "विज्ञानमानन्दं ब्रह्म" इत्यादिष्वेवम्भूतं स्वरूपमित्यवगम्यते । "निर्गुणम्", "निरञ्जनम्", "अपहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामस्सत्यसङ्कल्पः", "न तस्य कार्यं करणं च विद्यते न तत्समश्चाभ्यधिकश्च दृश्यते । पराऽस्य शाक्तिर्विविधैव श्रूयते स्वाभाविकी ज्ञानवलक्रिया च", "तमीश्वराणां परमं महेश्वरं तं देवतानां परमञ्च दैवतम्", "स कारणं करणाधिपाधिपो न चास्य कश्चिजनिता न चाधिप", "सर्वाणि रूपाणि विचित्य धीरो नामानि कृत्वाऽभिवदन् यदास्ते", "वेदाहमेतं पुरुषं महान्तम् आदित्यवर्ण तमसः परस्तात्", "सर्वे निमेषा जज्ञिरे विद्युतः पुरुषादधि" इत्यादिषु परस्य

ब्रह्मणः प्राकृतहेयगुणान् प्राकृतहेयदेहसंबन्धं तन्मूलकर्मवश्यतासंबन्धं च प्रतिषिध्य कल्याणगुणान् कल्याणरूपञ्च वदन्ति । तदिदं स्वाभाविकमेव रूपमुपासकानुग्रहेण तत्प्रतिपत्त्यनुगुणाकारं देवमनुष्या-दिसंस्थानं करोति स्वेच्छयैव परमकारुणिको भगवान् । तदिदमाह श्रुतिः, "अजायमानो बहुधा विजायते" इति ।

स्मृतिश्च, "अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् । प्रकृतिं स्वामधिष्ठाय संभवाम्यात्मभा- यया । परित्राणाया साधूनां विनाशाय च दुष्कृताम्" इति । साधवो ह्यपासकाः । तत्परित्राणमेवाद्देश्यम; आ-नुषङ्गिकस्तु दुष्कृतां विनाशः; सङ्कल्पमात्रेणापि तदुपपत्तेः । "प्रकृतिं स्वाम्" इति प्रकृतिः स्वभावः । स्वमेव स्वभावमास्थाय; न संसारिणां स्वभावमित्यर्थः । आत्ममाययेति, स्वसङ्कल्परूपेण ज्ञानेनेत्यर्थः । "माया वयुनं ज्ञानम्" इति ज्ञानपर्यायमपि मायाशब्दं नैघण्डुका अधीयते । आह च भगवान् पराशरः, "समस्ताः शक्तयश्चैता नृप! यत्र प्रतिष्ठिताः । तद्विश्वरूपवैरूप्यं रूपमन्यद्धरेर्महत् ।। समस्तशक्ति रूपाणि तत् करोति जनेश्वर! । देवतिर्यङ्गनुष्याख्याचेष्टावन्ति स्वलीलया । जगतामुपकाराय न सा कर्मनिमित्तजा" इति । महा-भारते चावताररूपस्याप्यप्राकृतत्वमुच्यते- "न भूतसंघसंस्थानो देहोऽस्य परमात्मनः इति । अतः परस्यैव ब्रह्मणः एवंरूपरूपवत्त्वादयमपि तस्यैव धर्मः । अत आदित्यमण्डलाक्ष्यधिकरणः आदित्यादिजीवव्यतिरिक्तः परमात्मैव ।। 21 ।।

1.1.22 मेदव्यपदेशाच्चान्यः ।। 1-1-22 ।।

1.1.22

आदित्यादिजीवेभ्यो भेदो व्यपदिश्यतेऽस्य परमात्मनः, "य आदित्ये तिष्ठन् आदित्यादन्तरो यमा-दित्यो न वेद यस्यादित्यः शरीरं य आदित्यमन्तरो यमयति", 2य आत्मनि तिष्ठन्नात्मनोऽन्तरो यमात्मा न वेद यस्यात्मा शरीरम् य आत्मानमन्तरो यमयति" इति । "योऽक्षरमन्तरे संचरन् यस्याक्षरं शरीरम् यमक्षरं न वेद; यो मृत्युमन्तरे सञ्चरन् यस्य मृत्युश्शरीरं यं मृत्युर्न वेद, एष सर्वभूतान्तरात्माऽपहतपाप्मा दिव्यो देव एको नारायणः" इति चास्यापहतपाप्मनः परमात्मनः सर्वान् जीवान् शरीरत्वेन व्यपदिश्य तेषामन्त-रात्मत्वेनैनं व्यपदिशति । अतः सर्वेभ्यो हिरण्यगर्भादिजीवेभ्योऽन्य एव परमात्मेति सिद्धम् ।। 22 ।।

।। इति अन्तरधिकरणम् ।।

आकाशाधिकरणम् ।। 1-1-8 ।।

1.1.23

"यतो वा इमानि भूतानि जायन्ते" इति जगत्कारणं ब्रह्मेत्यवगम्यते । किं तत् जगत्कारणमित्यवे-(पे)क्षायाम्, "सदेव सोम्येदमग्र आसीत्", "तत्तेजोऽसृजत", "आत्मा वा इदमेक एवाग्र आसीत्", "स इमान् लोकानसृजत", "तस्माद्वा एतस्मादात्मन आकाशः सम्भूतः" इति साधारणैः शब्दैर्जगत्कारणे निर्दिष्टे ईक्षणविशेषानन्दविशेषरूपविशेषार्थस्वभावात् प्रधानक्षेत्रज्ञ(#ादि)व्यतिरिक्तं ब्रह्मेत्युक्तम् ।। इदानीमाकाशा-दिविशेषशब्दैर्निर्दिश्य जगत्कारणत्वजगदैश्वर्यादिवादेऽप्याकाशादिशब्दाभिधेयतया प्रसिद्धचिदचिद्वस्तुनो-ऽर्थान्तरमुक्तलक्षणमेव ब्रह्मेति प्रतिपाद्यते-आकाशस्तल्लिङ्गादित्यादिना पादशेषेण-

1.1.23 आकाशस्तल्लिङ्गात् ।। 1-1-23 ।।

1.1.23

इदमाम्नायते छान्दोग्ये, "अस्य लोकस्य का गतिरिति । आकाश इति होवाच, सर्वाणि ह वा इमा- नि भूतान्याकाशादेव समुत्पद्यन्ते; आकाशं प्रति अस्तं यन्ति । आकाशो ह्येवैभ्यो ज्यायान् आकाशः परायणम्" इति । तत्र संदेहः-किं प्रसिद्धाकाश एवावाकाशशब्देनाभिधीयते, उतोक्तलक्षणमेव ब्रह्मेति ।

किं प्राप्तम् । प्रसिद्धाकाश इति । कुतः । शब्दैकसमधिगम्ये वस्तुनि य एवार्थो व्युत्पत्तिसिद्धः शब्देन प्रतीयते, स एव ग्रहीतव्यः । अतः प्रसिद्धाकाश एव चराचरभूतजातस्य कृत्स्नस्य कारणम् । अतस्तस्मादन-तिरिक्तं ब्रह्म । नन्वीक्षापूर्वकसृष्टयादिभिरचेतनात् जीवाच्च व्यतिरिक्तं ब्रह्मेत्मुक्तम् ।। सत्यमुक्तम्; अयुक्तं तु तत् । तथा हि-"यतो वा इमानि भूतानि जायन्ते... तद्व्रह्य" इत्युक्ते, कुत इमानि भूतानि जायन्त इत्यादि-विशेषापेक्षायाम्, "सर्वाणि ह वा इमानि भूतान्याकाशादेव समुत्पद्यन्ते" इत्यादिना विशेषप्रतीतेर्जगज्जन्मा-दिकारणमाकाश एवेति निश्चिते सति, "सदेव सोम्येदमग्र आसीत्" इत्यादिष्वपि सदादिशब्दाः साधारणा-काराः तमेव विशेषमाकाशमभिदधति । "आत्मा वा इदमेक एवाग्र आसीत्"

इत्यादिष्वात्मशब्दोऽपि तत्रैव वर्तते । तस्यापि हि चेतनैकान्तत्वं न संभवति; यथा "मृदात्मको घटः" इति । आप्नोतीत्यात्मेति व्युत्पत्त्या सुतरामाकाशेऽप्यात्मशब्दो वर्तते । अत एवमाकाश एव कारणं ब्रह्मेति निश्चिते सति ईक्षणादयः तदनुगुणा गौणा वर्णनीयाः । यदि हि साधारणशब्दैरेव सदादिभिः कारणमभ्यधायिष्यत, ईक्षणाद्यार्थानुरोधेन चेतन-विशेष एव कारणमिति निरचेष्यत । आकाशशब्देन तु विशेष एव निश्चित इति नार्थस्वाभाव्यान्निर्णेतव्यम- स्ति ।।

ननु "आत्मन आकाशः सम्भूतः" इति आकाशस्यापि कार्यत्वं प्रतीयते ।। सत्यम् । सर्वेषामेवा का-शवाय्वादीनां सूक्ष्मावस्था स्थूलावस्था चेत्यवस्थाद्वयमस्ति । तत्राकाशस्य सूक्ष्मावस्था कारणम्; स्थूलाव- स्था तु कार्यम् । "आत्मन आकाशस्संभूतः" इति, स्वस्मादेव सूक्ष्मरूपात् स्वयं स्थूलरूपः संभूत इत्यर्थः । "सर्वाणि ह वा इमानि भूतान्याकाशादेव समुत्पद्यन्ते" इति सर्वस्य जगतः आकाशादेव प्रभवाप्ययादिश्रव- णात् तदेव हि कारणं ब्रह्मेति निश्चितम् । यत एवं प्रसिद्धाकाशादनतिरिक्तं ब्रह्म, अत एव (च) "यदेष आ- काश आनन्दो न स्यात्", "आकाशो वै नाम नामरूपयोर्निर्वहिता" इत्येवमादिनिर्देशोऽप्युपपन्नतरः । अतः प्रसिद्धाकाशादनतिरिक्तं ब्रह्मेति ।।

एवं प्राप्ते ब्रूमः-आकाशस्तल्लिङ्गात् । आकाशशब्दाभिधेयः प्रसिद्धाकाशादचेतनादर्थान्तरभूतो यथो-क्तलक्षणः परमात्मैव । कुतः । तल्लिङ्गात् । निखिलजगदेककारणत्वं सर्वस्मात् ज्यायस्त्वं परायणत्वमित्या- दीनि परमात्मलिङ्गान्युपलभ्यन्ते । निखिलकारणत्वं ह्यचिद्वस्तुनः प्रसिद्धाकाशशब्दाभिधेयस्य नोपपद्यते; चेतनवस्तुनस्तत्कार्यत्वासंभवात् । परायणत्वं च चेतनानां परमप्राप्यत्वम् । तच्छाचेतनस्य हेयस्य सकल-

पुरुषार्थविरोधिनो न संभवति । सर्वस्माज्ज्यायस्त्वं च निरुपाधिकं सर्वैः कल्याणगुणैः सर्वेभ्यो निरतिशयो-त्कषः । तद्प्यचितो नोपपद्यते ।

यदुक्तम्-जगत्कारणविशेषाकाङ्क्षायामाकाशशब्देन विशेषसमर्पणादन्यत् सर्व तदुनरूपमेव वर्ण-नीयमिति-तदयुक्तम्; "सर्वाणि ह वा इमानि भूतान्याकाशादेव समुत्पद्यन्ते" इति प्रसिद्धवन्निर्देशो हि प्रमा-णान्तरप्राप्तिमपेक्षते । प्रमाणान्तराणि च, "सदेव सोम्येदमग्र आसीत्" इत्येवमादीन्येव वाक्यानि । तानि च यथोदितप्रकारेणैव ब्रह्म प्रतिपादयन्तीति तत्प्रतिपादितं ब्रह्म आकाशशब्देन प्रसिद्धवन्निर्दिश्यते । संभवति च परस्य ब्रह्मणः प्रकाशकत्वादाकाशशब्दाभिधेयत्वम्, आकाशते आकाशयति चेति ।

किञ्च अनेनाकाशशब्देन विशेषसमर्पणक्षमेणापि चेतनांशं प्रति असंभावितकारणभावमचेतनविशे-षमभिदधानेन, "तदैक्षत बहु स्यां प्रजायेय, "सोऽकामयत बहु स्यां प्रजायेय" इत्यादिवाक्य(वि)शेषावधा-रितसार्वज्ञ्यसत्यसङ्कल्पत्वादिविशिष्टापूर्वार्थप्रतिपादनसमर्थवाक्यार्थान्यथाकरणं न प्रमाणपदवीमधिरोहति ।। एवमपूर्वानन्तविशेषणविशिष्टापूर्वार्थप्रतिपादनसमर्थानेकवाक्यगतिसामान्यं च एकेनानुवादसरूपेणान्यथा कर्तुं न शक्यते ।

यत्तु-आत्मशब्दश्चेतनैकान्तो न भवति; "मृदात्मको घटः" इत्यादिदर्शनादित्युक्तम्-तत्रोच्यते । यद्यपि चेतनादन्यत्रापि क्वचिदात्मशब्दः प्रयुज्यते, तथापि शरीरप्रतिसंबन्धिनि आत्मशब्दस्य प्रयोगप्राचुर्यात् "आत्मा वा इदमेक एवाग्र आसीत्", "आत्मन आकाशः संभूतः" इत्यादिषु शरीरप्रतिसंबन्धिचेतन एव प्रती-यते । यथा गोशब्दस्यानेकार्थवाचित्वेऽपि प्रयोगप्राचर्यात् सास्नादिमानेव स्वतः प्रतीयते; अर्थान्तरप्रतीतिस्तु तत्तदसाधारणनिर्देशापेक्षा-तथा स्वतःप्राप्तं शरीरप्रतिसंबन्धिचेतनाभिधानमेव, "स ईक्षत लोकान्नु सृजा इति", "सोऽकामयत । बहु स्यां प्रजायेय" इत्यादितत्तद्वाक्यविशेष एव स्थिरीकुर्वन्ति । एवं वाक्य(वि)शे-षावधारितानन्यसाधारणानेकापूर्वार्थविशिष्टं निखिलजगदेककारणं "सदेव सोम्य" इत्यादिवाक्यसिद्धं ब्रह्मै-वाऽऽकाशशब्देव प्रसिद्धवत् "सर्वाणि ह वा इमानि भूतानि" इत्यादिवाक्येन निर्दिश्यत इति सिद्धम् ।। 23 ।।

।। इत्याकाशाधिकरणम् ।।

प्राणाधिकरणम् 1-1-9

1.1.24 अत एव प्राणः ।। 1-1-24 ।।

1.1.24

इदमाम्नायते छान्दोग्ये, "प्रस्तोतर्या देवता प्रस्तावमन्वायत्ता" इति प्रस्तुत्य "कतमा सा देवतेति । प्राण इति होवाच, सर्वाणि ह वा इमानि भूतानि प्राणमेवाभिसंविशन्ति, प्राणमभ्युज्जिहते । सैषा देवता प्रस्ताव-मन्वायत्ता । तां चेतविद्वान् प्रस्तोष्यः

मूर्द्धा ते व्यपतिष्यत्" इति ।।

अत्र प्राणशब्दोऽप्याकाशशब्दवत् प्रसिद्धप्राणव्यतिरिक्ते परस्मिन्नेव ब्रह्मणि वर्तते, तदसाधारण-निखिलजगत्प्रवेशनिष्क्रमणादिलिङ्गात् प्रसिद्धवन्निर्दिष्टात् ।

अधिकाशङ्का तु कृत्स्नस्य भूतजातस्य प्राणाधीनस्थितिप्रवृत्त्यादिदर्शनात् प्रसिद्ध एव प्राणो जग-त्कारणतया निर्देशमर्हतीति ।। परिहारस्तु-शिलाकाष्ठादिषु, चेतनस्वरूपे च तदभावात्, "सर्वाणि ह वा इमानि भूतानि प्राणमेवाभिसंविशन्ति प्राणमभ्युज्जिहते" इति नोपपद्यत इति । अतः प्राणयति सर्वाणि भूतानीति कृत्वा परं ब्रह्मैव प्राणशब्देनाभिधीयते । अतः प्रसिद्धाकाशप्राणादेरन्यदेव निखिलजगदेकारण-मपहतपाप्मत्वसार्वप्यसत्यसङ्कल्पत्वाद्यनन्तकल्याणगुणगणं परं ब्रह्मैवाकाशप्राणादिशब्दाभिधेयमिति

सिद्धम् ।। 24 ।। ।। इति प्राणाधिकरणम् ।।

ज्योतिरधिकरणम् 1-1-10

1.1.25

अतः परं जगत्कारणत्वव्याप्तेन येन केनापि निरतिशयोत्कृष्टगुणेन जुष्टं ज्योतिरिन्द्रादिशब्दैरर्थान्तरप्रसिद्धैर-प्यभिधीयमानं परं ब्रह्मैवेत्यभिधीयते ज्योतिश्चरणाभिधानादित्यादिना-

1.1.25 ज्योतिश्चरणाभिधानात् ।। 1-1-25 ।।

1.1.25

इदमाम्नायते छान्दोग्ये-"अथ यदतः परो दिवो ज्योतिर्दीप्यते विश्वतः पृष्टेषु सर्वतः पृष्टेवनुत्तेमेषूप्त्त- मेषु लोकेषु, इदं वा व तत् यदिदमस्मिन्न्तःपुरुषो ज्योतिः" इति । तत्र संशयः, किमयं ज्योतिश्शब्देन निर्दि- ष्टो निरतिशयदीप्तियुक्तोऽर्थः प्रसिद्धमादित्यादिज्योतिरेव कारणभूत ब्रह्म, उत समस्तचिदचिद्वस्तुजातवि-सजातीयः परमकारणभूतोऽभितभाः सर्वज्ञः सत्यसङ्कल्पः पुरुषोत्तमः इति । किं युक्तम् । प्रसिद्धमेव ज्योति- रिति । कुतः । प्रसिद्धवÐन्द#ेशेऽप्याकाशप्राणादिवत् स्ववाक्योपात्तपरमात्मव्याप्तलिङ्गविशेषादर्शनात् परम-पुरुषप्रत्यभिज्ञानासंभवात् । कौक्षेयज्योतिषैक्योपदेशाच्च प्रसिद्धमेव ज्योतिः कारणत्वव्याप्त निरतिशयदी-प्तियोगाज्जगत्कारणं ब्रह्मेति ।।

एवं प्राप्ने प्रचक्ष्महे-ज्योतिश्चरणाभिधानात् । द्युसंबन्धितया निर्दिष्टं निरतिशयदीप्तियुक्तं ज्योतिः पर-मपुरुष एव । कुतः । "पादोऽस्य सर्वा भूतानि त्रिपादस्यामृतं दिवि" इत्यस्यैव द्युसंबन्धिनश्चरणत्वेन सर्वभूता-भिधानात् ।।

एतदुक्तं भवति-यद्यपि "अथ यदतः परो दिवो ज्योतिः" इत्यस्मिन् वाक्ये परमपुरुषासाधारणलिङ्गं नोपलभ्यते-तथापि पूवर्वाक्ये द्युसंमन्धितया परमपुरुषस्य निर्देशात् इदमपि द्युसंबन्धिज्योतिः स एवेति प्रत्य-भिज्ञायत इति । कौक्षेयज्योतिषैक्योपदेशश्च फलाय तदात्मकत्वानुसन्धानविधिरिति न कश्चिद्दोषः । कौक्षे-यज्योतिषश्च तदात्मकत्वं भगवता स्वयमेवोक्तम्, "अहं वैश्वानरो भूत्या प्राणिनां देहमाश्रितः" इति ।।

1.1.26 छान्दोभिधानान्नेति चेन्न तथाचेतोर्पणनिगमात् तथा हि दर्शनम् ।। 1-1-26 ।।

1.1.26

पूर्वस्मिन् वाक्ये, "गायत्री वा इदं सर्वम्" इति गायत्र्याख्यं छन्दोऽभिधाय, "तदेतदृचाभ्यनूक्तम्" इत्युदाहृतायाः "तावानस्य महिमा" इत्यस्या ॠचोऽपि छन्दोविषयत्वान्नात्र परमपुरुषाभिधानमिति चेत्-तन्न; तथाचेतोर्पणनिगमात् । न गायत्रीशब्देन छन्दोमात्रमिहाभिधीयते छन्दोमात्रस्य सर्वात्मकत्वानुपपत्तेः । अपि तु ब्रह्मण्येव गायत्रीचेतोर्पणमिह निगम्यते । ब्रह्मणि गायत्रीसादृश्यानुसन्धानं फलायोपदिश्यत इत्यर्थः । संभवति च, "पादोऽस्य सर्वा भूतानि त्रिपादस्यामृतं दिवि" इति चतुष्पदो ब्रह्मणः चतुष्पदया(पदा) गायत्र्या च सादृश्यम् । चतुष्पदा च गायत्रीक्वचिद्दृश्यते । तद्यथा "इन्द्रश्शचीपातेः । बलेन पीडितः । दुश्च्यवनो वृषा । समित्सु सासहिः" इति । तथा ह्यन्यत्रापि सादृश्यात् छन्दोभिधायी शब्दोऽर्थान्तरे प्रयुज्यमानो दृश्यते । यथा संवर्गविद्यायाम्, "ते वा एते पञ्चान्ये पञ्चान्ये दश संपद्यन्ते" इत्यारभ्य "सैषा विराडन्नात्" इत्युच्यते ।। 26 ।।

1.1.27

इतश्च गायत्रीशब्देन ब्रह्मैवाधिधीयते-

1.1.27 भूतादिपादव्यपदेशोषपत्तेश्चैवम् ।। 1-1-27 ।।

1.1.27

भूतपृथिवीशरीरहृदयानि निर्दिश्य" इति व्यपदेशो ब्रह्मण्येव गायत्रीशब्दाभिधेये उपपद्यते ।। 27 ।।

1.1.28 उपदेशभेदान्नेति चेन्नोभयस्मिन्नप्यविरोधात् ।। 1-1-28 ।।

1.1.28

पूर्ववाक्ये, "त्रिपादस्यामृतं दिवि" इति दिवोऽधिकरणत्वेन निर्देशात् इह च दिवः पर इत्यवधित्वे निर्देशादुपदेशस्य भिन्नरूपत्वेन पूर्ववाक्योक्तं ब्रह्म परस्मिन्न प्रत्यभिज्ञायत इति चेत्-तन्न, उभयस्मिन्नप्यु- पदेशे अर्थस्वभावैक्येन प्रत्यभिज्ञाया अविरोधात्#ः, यथा "वृक्षाग्रे श्येन," "वृक्षाग्रात्परतः श्येनः" इति । तस्मात् परमपुरुष एव निरतिशयतेजस्कः, दिवः परो ज्योतिर्दीप्यत इति प्रतिपाद्यते । "एतावानस्य महिमा अतो ज्यायांश्च पुरुषः । पादोऽस्य विश्वा भूतानि त्रिपादस्यामृतं दिवि" इति प्रतिपादितस्य चतुष्पदः परम-पुरुषस्य, "वेदाहमेतं पुरुषं महान्तम् आदित्यवर्णं तमसस्तु पारे" इत्यभिहिताप्राकृतरूपस्य तेजोऽप्यप्राकृत-मिति तद्वत्तया स एव ज्योतिश्शब्दाभिधेय इति निरवद्यम् ।। 28 ।। इति ज्योतिरधिकरणम् ।।

इन्द्रप्राणाधिकरणम् 1-1-11

1.1.29

निरतिशयदीप्तियुक्तं ज्योतिश्शब्दाभिधेयं प्रतिसद्धवन्निर्दिष्टं परमपपुरुष एवेत्युक्तम् । इदानीं कारण-त्वव्याप्तामृतत्वप्राप्त्युपायतयोपास्यत्वेन श्रुतः इन्द्रप्राणादिशब्दाभिधेयोऽपि परमपुरुष एवेत्याह-

1.1.29 प्राणस्तथाऽनुगमात् ।। 1-1-29 ।।

1.1.29

कौषीतकिब्राह्मणे प्रतर्दनविद्यायाम्, "प्रतर्दनो ह वै दैवोदासिरिन्द्रस्य प्रियं धामोपजगाम युद्धेन च पौरुषेण च" इत्यारभ्य "वरं वृणीष्व" इति वक्तारमिन्द्रं प्रति, "त्वमेव मे वरं वृणीष्व यं त्वं मनुष्याय हित- तमं मन्यसे" इति प्रतर्दनेनोक्ते स होवाच, प्राणोऽस्मि प्रज्ञात्मा तं मामायुरमृतमित्युपास्स्व इति श्रूयते । तत्र संशयः-किमयं हिततमोपासनकर्मतया इन्द्रप्राणशब्द निर्दिष्टो जीव एव, उत तदतिरिक्तः परमात्मेति । किं युक्तम्? जीव एवेति । कुतः । इन्द्रशब्दस्य जीवविशेष एव प्रसिद्धः तत्समानाधिकरणस्य प्राणशब्दस्यापि तत्रैव वृत्तेः । अयमिन्द्राभिधानो जीवः प्रतर्दनेन, "त्वमेव मे वरं वृणीष्व यं त्वं मनुष्याय हिततमं मन्यसे" इत्युक्तः, "मामुपास्स्व इति स्वात्मोपासनं हिततममुपदिदेश । हिततमश्चामृतत्वप्राप्त्युपाय एव । जगत्का-रणोपासनस्यैवामृतत्वप्राप्तिहेतुता, "तस्य तावदेव चिरं यावन्न विमोक्ष्ये अथ संपत्स्ये" इत्यवगता । अतः प्रसिद्ध जीवभाव इन्द्र एव कारणं ब्रह्म ।।

इत्याशङ्कायामभिधीयते-प्राणस्तथानुगमादिति । अयमिन्द्रप्राणशब्दनिर्दिष्टो न जीवमात्रम्, अपि तु जीवादर्थान्तरभूतं परं ब्रह्म । "स एष प्राण एव प्रज्ञात्मा आनन्दोऽजरोऽमृतः" इतीन्द्राप्राणशब्दाभ्यां प्रस्तु-तस्यानन्दाजरामृतशब्दसामानाधिकरण्येनानुगमो हि तथासत्येवोपपद्यते ।। 29 ।।

1.1.30 न वक्तुरात्मोपदेशादिति चेदध्यात्मसंबन्धभूमा ह्यस्मिन् ।। 1-1-30 ।।

1.1.30

यदुक्तम्-इन्द्रप्राणशब्दनिर्दिष्टस्य "आनन्दोऽजरोऽमृतः" इत्यनेनैकार्थ्यादयं परं ब्रह्मेति-तन्नोपपद्यते; "मामेव विजानीहि", "प्राणोऽस्मि प्रज्ञात्मा तं मामायुरमृतमित्युपास्स्व" इति वक्ता हीन्द्रः, "त्रिशीर्षाणं त्वाष्ट्रमहनम्" इत्येवमादिना त्वाष्ट्रवधादिभिः प्रज्ञातजीवभावस्य स्वात्मन एवोपास्यतां प्रतर्दनायोपदिशति; अत उपक्रमे जीवविशेष इत्यवगते सति "आनन्दोऽजरोऽमृतः" इत्यादिभिरुपसंहारस्तदनुगुण एव वर्णनीय इति चेत्-परिहरति-अध्यात्मसंबन्धभूमा ह्यस्मिन् ।

आत्मनि यः संबन्धः सोऽध्यात्मसंबन्धः । तस्य भूमा-भूयस्त्वम् । बहुत्वमित्यर्थः । आत्मन्याधेय- तया संबध्यमानानां बहुत्वेन संबन्धबहुत्ववम् । तच्चास्मिन्-वक्तरि परमात्मन्येव हि संभवति । "तद्यथा रथ-

स्यारेषु नेमिरर्षिता नाभावरा अर्पिताः, एवमेवैता भूतमात्राः प्राज्ञामात्रास्वपिर्ताः, प्रज्ञामात्राः प्राणेऽर्पिताः । स एष प्राण एव प्रज्ञात्माऽऽनन्दोऽजरोऽमृतः" इति भूतमात्राशब्देनाचेतनवस्तुजातमभिधाय प्रज्ञामात्राशब्देन तदाधारतया चेतनवर्गं चाभिधाय तस्याप्याधारतया प्रकृतमिन्द्रप्राणशब्दाभिधेयं निर्दिश्य तमेव, "आनन्दो-ऽजरोऽमृतः" इत्युपदिशति । तदेतच्चेतनाचेतनात्मककृत्स्नवस्त्वाधारत्वं जीवादर्थान्तरभूतेऽस्मिन्-परमात्मन्ये-वोपपद्यते इत्यर्थः ।।

अथवा, अध्यात्मसंबन्धभूमा ह्यस्मिन्-परमात्मासाधारणधर्मसंबन्धोऽध्यात्मसंबन्धः । तस्य भूमा बहुत्वं हि अस्मिन्-प्रकरणे विद्यते । तथा हि-प्रथमम्, "त्वमेव मे वरं वृणीष्व यं त्वं मनुष्याय हिततमं मन्य- से" इति, "मामुपास्स्व" इति च

परमात्मासाधारणमोक्षसाधनोपासनकर्मत्वं प्राणशब्दनिर्दिष्टस्येन्द्रस्य प्रती- यते । तथा, "एष एव साधु कर्म कारयति तम्, यमेभ्यो लोकेभ्य उन्निनीषति । एष एवासाधु कमर् कारयति तम्, यमधो निनीषति" इति सर्वस्य कर्मणः कारयितृत्वं च परमात्मधर्मः । तथा "तद्यथा रथस्यारेषु नेमिर- र्पिता नाभावरा अर्पिताः, एवमेवैताभूतमात्राः प्रज्ञामात्रास्वर्पिताः प्रज्ञामात्राः प्राणेऽर्पिताः" इति सर्वाधारत्वं च तस्यैव धर्मः । तथा "स एष प्राण एव प्रज्ञात्माऽऽनन्दोऽजरोऽमृतः" इत्येतेऽपि परमात्मन एव धर्माः । "एष लोकाधिपतिरेष सर्वेशः" इति च परमात्मन्येव संभवति । तदेवमध्यात्मसंबन्धभूम्नोऽत्र विद्यमानत्वात् परमात्मैवात्रेन्द्रप्राणशब्दनिर्दिष्टः । 30 ।।

1.1.31

कथं तर्हि प्रज्ञातजीवभावस्येन्द्रस्य स्वात्मन उपास्यत्वोपदेशः सङ्गच्छते? तत्राह-

1.1.31 शास्त्रदृष्टया तूपदेशो वामदेववत् ।। 1-1-31 ।।

1.1.31

प्रज्ञातजीवभावेनेन्द्रेण, "मामेव विजानीहि", "मामुपास्स्व" इति उपास्यस्य ब्रह्मणः स्वात्मत्वे नो-पदेशोऽयं न प्रमाणान्तरप्राप्तस्वात्मावलोकनकृतः, अपि तु शास्त्रेण स्वात्मदृष्टिकृतः । एतदुक्तं भवति-"अनेन जीवेनात्मनाऽनुप्रविश्य नामरूपे व्याकरवाणि", "ऐतदात्म्यमिदं सर्वम्", "अन्तः प्रविष्टः शस्ता जनानां सर्वात्मा" "य आत्मनि तिष्ठन् आत्मनोऽन्तरो यमात्मा न वेद यस्यात्मा शरीरं य आत्मानमन्तरो यमयति" "एष सर्वभूतान्तरात्मा अपहतपाप्मा दिव्यो देव एको नारायणः" इत्येवमादिना शास्त्रेण जीवात्मशरीरकं परमात्मानमवगम्य, जीवात्मवाचिनामहन्त्वमदिशब्दानामपि परमात्मन्येव पर्यवसानं ज्ञात्वा, "मामेव विजानीहि", "मामुपास्स्व" इति स्वात्मशरीरकं परमात्मानमेवोपास्यत्वेनोपदिदेशेति । वामदेववत्-यथा वामदेवः परस्य ब्रह्मणः सर्वान्तरात्मत्वं सर्वस्य तच्छारीरत्वं शरीरवाचिनां शब्दानां च शरीरिणि पयर्वसानं पश्यन्, "अहम्" इति स्वात्मशरीरकं परं ब्रह्म निर्दिश्य तत्सामानाधिकरण्येन मनुसूर्यादीन् व्यपदिशति, "तद्धै तत् पश्यन् ॠषिर्वामदेवः प्रतिपेदे अहं मनुरभवं सूर्यश्च" "अहं कक्षीवान् ॠषिरस्मि विप्रः" इत्यादिना । यथा च प्रह्नादः, "सर्वगत्वादनन्तस्य स एवाहमवस्थितः । मत्तः सर्वमहं सर्वे मयि सर्वं सनातने ।।" इत्यादि वदति ।। 31 ।।

1.1.32

अस्मिन् प्रकरणे जीववाचिभिः शब्दैरचिद्विशेषाभिधायिभिश्चोपास्यभूतस्य परस्य ब्रह्मणोऽभिधाने कारणं चोद्यपूर्वकमाह-

1.1.32 जीवमुख्यप्राणलिङ्गान्नेति चेन्नोपासात्रैविध्यादाश्रितत्वादिह तद्योगात् ।। 1-1-32 ।।

1.1.32

"न वाचं विजिज्ञासीत; वक्तारं विद्यात्", "त्रिशीर्षाणं त्वाष्ट्रमहनम्; अरुन्मुखान् यतीन् साला- वृकेभ्यः प्रायच्छम्" इत्यादिजीवलिङ्गात्, 2यावद्धयस्मिन् शरीरे प्राणो वसति तावदायुः", "अथ खलु प्राण-

एव प्रज्ञात्मेदं शरीरं परिगृह्योत्थापयति" इति मुख्यप्राणलिङ्गाच्च नाध्यात्मा संबन्धभूमेति चेत्-न; उपासात्रै-विध्यात् हेतोः । उपासनात्रैविध्यमुदेष्टुं तत्तच्छब्देनाभिधानम्-निखिलकारणभूतस्य ब्रह्मणः स्वरूपेणा-(स्वरूपा?)नुसन्धानम् भोक्तृवर्गशरीरकत्वानुसन्धानम् भोग्यभोगोपकरणशरीरकत्वानुसन्धानञ्चेति त्रिवि-धमनुसंधानमुपदेष्टुमित्यर्थः । तदिदं त्रिविधं ब्रह्मानुसन्धानं प्रकरणान्तरेष्वप्याश्रितम् "सत्यं ज्ञानमनन्तरं ब्रह्म", "आनन्दो ब्रह्म" इत्यादिषु स्वरूपा(पिणा?) नु सन्धानम्; "तत्सृष्ट्वा तदेवानुप्राविशत् । तदनुप्रवि- श्य सच्च त्यच्चाभवत्, निरुक्तञ्चानिरुक्तञ्च निलयनं चानिलयनञ्च, विज्ञानञ्चाविज्ञानञ्च, सत्यं चानृतञ्च सत्यमभवत्" इत्यादिषु भोक्तृशरीरतया भोग्यभोगोपकरणशरीरतया चानुसन्धानम् । इहापि प्रकरणे तत् त्रिविधमनुसंधानं युज्यत एवेत्यर्थः । एतदुक्तं भवति-यत्र हिरण्यगर्भादिजीवविशेषणां प्रकृत्याद्यचेतनविशे-षणाञ्च परमात्मासाधारणधर्मयोगः, तदभिधायिनां शब्दानां परमात्मवाचिशब्दैः सामानाधिकरण्यं वा दृश्-यते; तत्र परमात्मनः तत्तच्चिदचिद्विशेषान्तरात्मत्वानुसन्धानं प्रतिपिपादयिषितमिति ।। अतोऽत्रेन्द्रप्राण-शब्दनिर्दिष्टो जीवादर्थान्तरभूतः परमात्मैवेति सिद्धम् ।। श्रीः

इति श्रीभगवद्रामानुजविरचिते शारीरकमीमांसाभाष्ये

प्रथमस्याध्यास्य प्रथमः पादः ।। 1-1-1 ।।



1.2.1

प्रथमे पादे अधीतवेदः पुरुषः कर्ममीमांसाश्रवणाधिगतकमर्याथात्म्यविज्ञानः केवलकर्मणामल्पा-स्थिरफलत्वमवगम्य, वेदान्तवाक्येषु चापातप्रतीतानन्तस्थिरफलब्रह्मस्वरुपतदुपासनसमुपजातपरमपुरु-षार्थलक्षणमोक्षापेक्षोऽवधारितपरिनिष्पन्नवस्तुबोधनशब्दशक्तिर्वेदान्तवाक्यानां परस्मिन् ब्रह्मणि निश्चित-प्रमाणभावस्तदितिकर्त्तव्यतारूपशारीरकमीमांसाश्रवणमारभेतेत्युक्तं शास्त्रारम्भसिद्धये । अनन्तविचित्र-

1.2.1

स्थिरत्रसरूपभोक्तृभोग्यभोगोपकरणभोगस्थानलक्षणनिखिलजगदुदयविभवलयमहानन्दैककारणं परं ब्रह्म "यतो वा इमानि" इत्यादिवाक्यं बोधयतीति च प्रत्यपादि ।।2 ।। जगदेककारणं परं ब्रह्म सकलेतरप्रमाणा-विषयतया शास्त्रैकप्रमाणकमित्यभ्यधाम ।। 3 ।। शास्त्रप्रमाणकत्वं च ब्रह्मणः प्रवृत्तिनिवृत्त्यन्वयविरहेऽपि स्वरूपेणैव परमपुरुषार्थभूते परस्मिन् ब्रह्मणि वेदान्तवाक्यानां समन्वयान्निरूह्यत इत्यब्रूम ।। 4 ।। निखि-लजगदेककारणतया वेदान्तवेद्यं ब्रह्म च ईक्षणाद्यन्वयादानुमानिकप्रधानादर्थान्तरभूतश्चेतनविशेष एवेत्युपा-पीपदाम ।। 5 ।। स च स्वाभाविकानवधिकातिशयानन्दविपश्चित्त्वनिखिलचेतनभयाभयहेतुत्वसत्यसङ्कल्प-त्वसस्तचेतनाचेतनान्तरात्मत्वादिभिब्रद्धमुक्तोभयावस्थाज्जीवशब्दाभिलपनीयाच्चार्थान्तरभूत इति च समा-र्तिथामहि ।। 6 ।। स चा प्राकृताकर्मनिमित्तस्वासाधारणदिव्यरूप इत्युदैरिराम ।। 7 ।। आकाशप्रमाणाद्य-चेतनविशेषाभिधायिभिर्जगत्कारणतया प्रसिद्धवन्निर्दिश्यमानस्सकलेतरचेतनाचेतनविलक्षणस्य एवेति समगरिष्महि ।। 8 ।। परतत्त्वासाधारणनिरतिशयदीप्तियुक्तज्योतिश्शब्दाभिधेयो द्युसम्बन्धितया प्रत्यभि-ज्ञानात्स एवेत्यातिष्ठामहि ।। 10 ।। परमकारणासाधारणामृतत्वप्राप्तिहेतुभूतः परमपुरुष एव शास्त्रदृष्टया इन्द्रादिशब्दैरभिधीयत इत्यब्रूमहि ।। 11 ।। तदेवमतिपतितसकलेतरप्रमाणसम्भावनाभूमिस्सार्वज्ञ्यसत्य-

1.2.1

 

सङ्कल्पत्वाद्यपरिमितोदारगुणसागरतया स्वेतरसमस्तवस्तुविलक्षणः परं ब्रह्म पुरुषोत्तमो नारायण एव वेदा-न्तवेद्य इत्युक्तम् । अतः परं द्वितीयतृतीयचतुर्थेषु पादेषु यद्यपि वेदान्तवेद्यं ब्रह्मैव तथापि नानिचिद्वेदान्त-वाक्यानि प्रधानक्षेत्रज्ञान्तर्भूतवस्तुविशेषस्वरूपप्रतिपादनपराण्येवेत्याशङ्कय तन्निरसनमुखेन तत्तद्वाक्यो-दितकल्याणगुणाकरत्वं ब्रह्मणः प्रतिपाद्यते । तत्रास्पष्टजीवादिलिङ्गकानि वाक्यानि द्वितीये पादे विचार्यन्ते, स्पष्टलिङ्गकानि तृतीये, तत्तत्प्रतिपादनच्छायानुसारीणि चतुर्थे ।।

1.2.1 सर्वत्र प्रसिद्धोपदेशात् ।। 1 ।।

1.2.1

इदमाम्नायते छान्दोग्ये "अथ खलु क्रतुमयः पुरुषो यथाक्रतुरस्मिंल्लोके पुरुषो भवति

1.2.1

 

तथेतः प्रेत्य भवति स क्रतुं कुर्वीत मनोमयः प्राणशरीरो भारूपः" इत्यादि ।।

अत्र "स क्रतुं कुर्वीत" इति प्रतिपादितस्योपासनस्योपास्यः "मनोमयः प्राणशरीरः" इति निर्दिश्यत इति

1.2.1

 

प्रतीयते । तत्र संशयः-किं मनोमयत्वादिगुणकः क्षेत्रज्ञः, उत परमात्मा ? इति । किं युक्तम् ? क्षेत्रज्ञ इति । कुतः ? मनः प्राणयोः क्षेत्रज्ञोपकरणत्वात्, परमात्मनस्तु "अप्राणो ह्यमनाः" इति तत्प्रतिषेधाच्च । न च "सर्वं खल्विदं ब्रह्म" इति पूर्वनिर्दिष्टं ब्रह्मात्रोपास्यतया सम्बद्धुं शक्यते, "शान्त उपासीत" इत्युपासनोपकरणशा-न्तिनिर्वृत्त्युपायभूतब्रह्मात्मकत्वोपदेशायोपात्तत्वात् । न च "स क्रतुं कुर्वीत" इत्युपासनस्योपास्यसाकाङ्क्ष-त्वाद्वाक्यान्तरस्थमपि ब्रह्म सम्बध्यत इति युक्तं वक्तुम्, स्ववाक्योपात्तेन मनोमयत्वादिगुणकेन

निराका-

1.2.1

 

ङ्क्षत्वात्; "मनोमयः प्राणशरीरः" इत्यनन्यार्थतया निर्दिष्टस्य विभक्तिविपरिणाममात्रेणोभयाकाङ्क्षानिवृत्ति- सिद्धेः । एवं निश्चिते जीवत्वे "एतद्ब्रह्म" इत्युपसंहारस्थब्रह्मपदमपि जीव एव पूजार्थं प्रयुक्तमित्यध्यवसीयत इति ।

एवं प्राप्ते ब्रूमः-सर्वत्र प्रसिद्धोपदेशात् । मनोमयत्वादिगुणकः परमात्मा । कुतः? सर्वत्र-वेदान्तेषु परस्मि-न्नेव ब्रह्मणि प्रसिद्धस्य मनोमयत्वादेरुपदेशात् । प्रसिद्धं हि मनोमयत्वादि ब्रह्मणः । यथा "मनोमयः प्राण-शरीरनेता" "स एषोऽन्तर्हृदय आकाशः । तस्मिन्नयं पुरुषो मनोमयः । अमृतो हिरण्यमयः" "हृदा मनीषा मनसाभिक्लृप्तो य एनं विदुरमृतास्ते भवन्ति" "न चचुक्षा गृह्यते नापि वाचा" "मनसा तु विशुद्धेन" तथा "प्रा-णस्य प्राणः" "अथ खलु प्राण एव प्रज्ञात्मेदं शरीरं परिगृह्योत्थापयति" "सर्वाणि ह वा इमानि भूतानि प्राण-

1.2.1

 

मेवाभिसंविशन्ति प्राणमभ्युज्जिहते" इत्यादिषु । मनोमयत्वम्-विशुद्धेन मनसा ग्राह्यत्वम् । प्राणशरीरत्वम्-प्राणस्याप्याधारत्वं नियन्तृत्वञ्च । एवञ्च सति "एष म आत्माऽन्तर्हृदय एतद्ब्रह्म" इति ब्रह्मशब्दोऽपि मुख्य एव भवति । "अप्राणो ह्यमानाः" इति मन आयत्तं ज्ञानं प्राणायत्तां स्थितिञ्च ब्रह्मणो निषेधति ।।

अथवा "सर्वं खल्विदं ब्रह्म तज्जलानिति शान्त उपासीत" इत्यत्रैवोपासनं विधीयते, सर्वात्मकं ब्रह्म शान्तः सन्नुपासीतेति । "स क्रतुं कुर्वीत" इति तस्यैव गुणोपादानार्थोऽनुवादः । उपादेयाश्च गुणाः मनोमयत्वादयः, अतः

1.2.1

 

सर्वात्मकं ब्रह्म मनोमयत्वादिगुणकमुपासीतेति वाक्यार्थः । तत्र सन्देहः, किमिह ब्रह्मशब्देन प्रत्यगात्मा निर्द्दिश्यते, उत परमात्मा ? इति । किं युक्तम् ? प्रत्यगात्मेति । कुतः? तस्यैव सर्वपदसामानाधिकरण्यनि-र्द्देशोपपत्तेः । सर्वशब्दनिर्द्दिष्टं हि ब्रह्मादिस्तम्बपर्यन्तं कृत्स्नं जगत् । ब्रह्मादिभावश्च प्रत्यगात्मनोऽनाद्यविद्या-मूलकर्मविशेषोपाधिको विद्यत एव; परस्य तु ब्रह्मणः सर्वज्ञस्य सर्वशक्तेरपहतपाप्मनो निरस्तसमस्तावि-द्यादिदोषगन्धस्य समस्तहेयाकरसर्वभावो नोपपद्यते । प्रत्यगात्मन्यपि क्वचित्क्वचिद्ब्रह्मशब्दः प्रयुज्यते, अत एव

1.2.1

 

परमात्मा परं ब्रह्मेति परमेश्वरस्य क्वचित्सविशेषणो निर्देशः । प्रत्यगात्मनश्च निर्मुक्तोपाधेर्बृहत्त्वं च विद्यते । "स चानन्त्याय कल्पते" इति श्रुतेः । अविदुपस्तस्यैव कर्मनिमित्तत्वाज्जगज्जन्मस्थितिलयानां तज्जलानिति हेतुनिर्देशोऽप्युपपद्यते । तदयमर्थः,-अयं जीवात्मा स्वतो अपरिच्छिन्नस्वरूपत्वेन ब्रह्मभूतस्सन्ननाद्यविद्यया देवतिर्य्यङ्मनुष्यस्थावरात्मनाऽवतिष्ठत इति ।।

अत्र प्रतिविधीयते-सर्वत्र प्रसिद्धोपदेशात् । सर्वत्र- "सर्वं खल्विदम्" इति निर्दिष्टे सर्वस्मिन् जगति ब्रह्म-शब्देन तदात्मतया विधीयमानं परं ब्रह्मैव न प्रत्यगात्मा । कुतः? प्रसिद्धोपदेशात्- "तज्जलान्" इति हेतुतः "सर्वं खल्विदं ब्रह्म" इति प्रसिद्धवदुपदेशात् । ब्रह्मणो जातत्वाद्ब्रह्मणि लीनत्वाद्ब्रह्माधीनजीवनत्वाच्च हेतो-र्ब्रह्मात्मकं सर्वं खल्विदं जगदित्युक्ते यस्माज्जगज्जन्मस्थितिलयाः वेदान्तेषु प्रसिद्धाः तदेवात्र ब्रह्मेति प्रतीयते ।

1.2.1

 

तच्च परमेव ब्रह्म; तथा हि "यतो वा इमानि भूतानि जायन्ते । येन जातानि जीवन्ति । यत्प्रयन्त्यभिसंविशन्ति । तद्विजिज्ञासस्व । तद्ब्रह्म" इत्युपक्रम्य "आनन्दो ब्रह्मेति व्यजानात् । आनन्दाध्द्येव खल्विमानि भूतानि जायन्ते" इत्यादिना पूर्वानुवाकप्रतिपादितानवधिकातिशयानन्दयोगिनो विपश्चितः परस्माद्ब्रह्मण एव जगदुत्पत्तिस्थिति-लया निर्द्दिश्यन्ते; तथा "स कारणं करणाधिपाधिपो न चास्य कश्चिज्जनिता न चाधिपः" इति करणाधिपस्य जीवस्याधिपः परं ब्रह्मैव कारणं

व्यपदिश्यते, एवं सर्वत्र परस्यैव ब्रह्मणः कारणत्वं पसिद्धम्; अतः परब्रह्मणो जातत्वात्तस्मिन् प्रलीनत्वात् तेन प्राणनात् तदात्मकतया तादात्म्यमुपपन्नम् । अतस्सर्वप्रकारं सर्वशरीरं सर्वा-त्मभूतं परं ब्रह्म शान्तो भूत्वा उपासीतेति श्रुतिरेव परस्य ब्रह्मणः सर्वात्मकत्वमुपपाद्य तस्योपासनमुपदिशति । परं ब्रह्म हि कारणावस्थं कार्यावस्थं सूक्ष्मस्थूलचिदचिद्वस्तुशरीरतया सर्वदा सर्वात्मभूतम् । एवम्भूततादात्म्यस्य प्रतिपादने परस्य ब्रह्मणस्सकलहेयप्रत्यनीककल्याणगुणाकरत्वं न विरुध्यते, प्रकारभूतशरीरगतानां दोषाणां प्रकारिण्यात्मन्यप्रसङ्गात्, प्रत्युत निरतिशयैश्वर्यापादनेन गुणायैव भवतीति पूर्वमेवोक्तम् । यदुक्तं जीवस्य सर्व-तादात्म्यमुपपद्यत इति । तदसत्; जीवानां प्रतिशरीरं भिन्नानामन्योन्यतादात्म्यासम्भवात् । मुक्तस्याप्यनव-च्छिन्नस्वरूपस्यापि जगत्तादात्म्यं जगज्जन्मस्थितिप्रलयकारणत्वनिमित्तं न सम्भवतीति "जगद्य्वापारवर्जम्"

1.2.2

 

इत्यत्र वक्ष्यते । जीवकर्मनिमित्तत्वाज्जगज्जन्मस्थितिलयानां स एव कारणमित्यपि न साधीयः, तत्कर्मनि-मित्तत्वेऽपीश्वरस्यैव जगत्कारणत्वात् । अतः परमात्मैवात्र ब्रह्मशब्दाभिधेयः । इममेव सूत्रार्थमभियुक्ता बहुमन्वते । यदाह वृत्तिकारः "सर्वं खल्विति सर्वात्मा ब्रह्मेशः" इति ।।

1.2.2 विवक्षितगुणोपपत्तेश्च ।। 2 ।।

1.2.2

 

वक्ष्यमाणाश्च गुणाः परमात्मन्येवोपपद्यन्ते "मनोमयः प्राणशरीरो भारूपस्सत्यसङ्कल्प आकाशात्मा सर्वकर्मा सर्वकामस्सर्वगन्धः सर्वरसस्सर्वमिदमभ्यात्तोऽवाक्यनादरः" इति । मनोमयः-परिशुद्धेन मनसैकेन ग्राह्यः, विवेकविमोकादिसाधनसप्तकानुगृहीतपरमात्मोपासननिर्मलीकृतेन हि मनसा गृह्यते । अनेन हेय-प्रत्यनीककल्याणैकतानतया सकलेतरविलक्षणस्वरूपतोच्यते; मलिनमनोभिर्मलिनानानामेव ग्राह्यत्वात् । प्राणशरीरः-जगति सर्वेषां प्राणानां धारकः, प्राणोयस्य शरीरम् आधेयं विधेयं शेषभूतञ्च स प्राणशरीरः ।

1.2.2

 

आधेयत्वविधेयत्वशेषत्वानि शरीरशब्दप्रवृत्तिनिमित्तानीत्युपपादयिष्यते । भारूपः-भास्वररूपः, अप्राकृत-स्वासाधारणनिरतिशयकल्याणदिव्यरूपत्वेन निरतिशयदीप्तियुक्त इत्यर्थः । सत्यसङ्कल्पः-अप्रतिहतसङ्कल्पः । आकाशात्मा-आकाशवत् सूक्ष्मस्वच्छस्वरूपः, सकलेतरकारणभूतस्याकाशस्याप्यात्मभूत इति वा आका-शात्मा, स्वयं च प्रकाशते अन्यानपि प्रकाशयतीति वा आकाशात्मा । सर्वकर्मा-क्रियत इतिकर्म, सर्वं जग-द्यस्य कर्म असौ सर्वकर्मा; सर्वा वा क्रिया यस्यासौ सर्वकर्मा । सर्वकामः-काम्यन्त इति कामाः, भोग्यभो-गोपकरणादयः, ते परिशुद्धाः सर्वविधास्तस्य सन्तीत्यर्थः । सर्वगन्धस्सर्वरसः-"अशब्दमस्पर्शम्" इत्यादिना प्राकृतगन्धरसादिनिषेधादप्राकृताः स्वासाधारणा निरवद्याः निरतिशयाः कल्याणाः स्वभोग्यभूताः सर्वविधाः गन्धरसास्तस्य सन्तीत्यर्थः । सर्वमिदमभ्यात्तः-उक्तं रसपर्यन्तं सर्वमिदं कल्याणगुणजातं स्वीकृतवान् । "अभ्यात्तः" इति "भुक्ता ब्राह्मणाः" इतिवत्कर्त्तरि क्तः प्रतिपत्त्यव्यः । अवाकीवाकः उक्तिः, सोऽस्य नास्तीति

1.2.3

 

अवाकी । कुत इत्याह अनादर इति । अवाप्तसमस्तकामत्वेनादत्तर्व्याभावादादररहितः । अत एव अवाकी-अजल्पाकः, परिपूर्णैश्चर्यत्वाद्ब्रह्मादिस्तम्बपर्यन्तं निखिलं जगत्तृणीकृत्य जोषमासीन इत्यर्तः । त एते विव- क्षिता गुणाः परमात्मन्येवोपपद्यन्ते ।।

1.2.3 अनुपपत्तेस्तु न शारीरः ।। 3 ।।

1.2.3

तमिमं गुणसागरं पर्यालोचयतां खद्योतकल्पस्य शरीरसम्बन्धनिबन्धनापरिमितदुःखसंबन्धयोग्यस्य

1.2.4

 

बद्धमुक्तावस्थस्य जीवस्य प्रस्तुतगुणलेशसम्बन्धगन्धोऽपि नोपपद्यत इति नास्मिन् प्रकरणे शारीरपरिग्रह- शङ्का जायत इत्यर्थः ।।

1.2.4 कर्म्मकर्तृव्यपदेशाच्च ।। 4 ।।

1.2.4

"एतमितः प्रेत्यभिसम्भवितास्मि" इति प्राप्यतया परं ब्रह्म व्यपदिश्यते, प्राप्तृतया च जीवः, अतः प्राप्ता जीव उपासकः, प्राप्यं परं ब्रह्मोपास्यमिति प्राप्तुरन्यदेवेदमिति विज्ञायते ।।

1.2.5 शब्दविशेषात् ।। 5 ।।

1.2.5

"एष म आत्माऽन्तर्हृदये" इति शारीरः षष्ठया निर्दिष्टः, उपास्यस्तु प्रथमया । एवं समानप्रकरणे वाजिनाञ्च

1.2.6

 

मन्तरात्मन् पुरुषो हिरण्यमयो यथा ज्योतिरधूमम्" इति । अत्र "अन्तरात्मन्" इति सप्तम्यन्तेन शारीरो निर्दिश्यते; "पुरुषो हिरण्यमयः" इति प्रथमयोपास्यः, अतः पर एवोपास्यः ।। इतश्च शारीरादन्यः -

1.2.6 स्मृतेश्च ।। 6 ।।

1.2.6

"सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च" "यो मामेवमसम्मूढो जानाति पुरुषोत्तमम्" "ईश्वरस्सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति । भ्रामयन् सर्वभूतानि यन्त्रारूढानि मायया । तमेव शरणं गच्छ" इति च शारीरकमुपासकं परमात्मानं चोपास्यं स्मृतिर्दर्शयति ।।

1.2.7 अर्भकौकस्त्वात्तद्य्वपदेशाच्च नेति चेन्न निचाय्यत्वादेवं व्योमवच्च ।। 7 ।।

1.2.7

 

अल्पायतनत्वमर्भकौकस्त्वम्; तद्य्वपदेशः-अल्पत्वव्यपदेशः । "एष म आत्माऽन्तर्हृदये" इत्यणीयसि हृदयायतने स्थितत्वात् "अणीयान् व्रीहेर्वा यवाद्वा" इत्यादिनाऽणीयस्त्वस्य स्वरूपेण व्यपदेशाच्च नायं परमात्मा, अपि तु जीव एव; "सर्वगतं सुसूक्ष्मं तदव्ययं यद्भूतयोनिं परिपश्यन्ति धीराः" इत्यादिभिः पर-मात्मनोऽपरिच्छिन्नत्वावगमात्, जीवस्य चाराग्रमात्रत्वव्यपदेशादिति चेत् । नैतदेवम्; परमात्मैव ह्यणी-यानित्येवं निचाय्यत्वेन व्यपदिश्यते; एवं निचाय्यत्वेन एवं द्रष्टव्यत्वेन, एवमुपास्यत्वेनेति यावत् । न पुनरणीयस्त्वमेवास्य स्वरूपमिति; व्योमवच्चायं व्यपदिश्यते, स्वाभाविकं महत्त्वं चात्रैव व्यपदिश्यते "ज्या-यान् पृथिव्या ज्यायानन्तरिक्षाज्ज्यायान् दिवो ज्यायानेभ्यो लोकेभ्यः" इति । अत उपासनार्थमोल्पत्व व्यपदेशः ।

1.2.7

 

तथा हि "सर्वं खल्विदं ब्रह्म तज्जलानिति शान्त उपासीत" इति सर्वोत्पत्तिप्रलयकारणत्वेन सर्वस्यात्मतयाऽनु-प्रवेशकृतजीवयितृत्वेन च सर्वात्मकं ब्रह्मोपासीतेत्युपासनं बिधाय "अथ खलु क्रतुमयः पुरुषो यथाक्रतुरस्मिं-ल्लोके पुरुषो भवति तथेतः प्रेत्य भवति" इति यथोपासनं प्राप्यसिद्धिमभिधाय "स क्रतुं कुर्वीत" इति गुणविधा-नार्थमुपासनमनूद्य "मनोमयः प्राणशरीरो भासरूपस्सत्यसङ्कल्प आकाशात्मा सर्वकर्मा सर्वकामस्सर्वगन्ध-स्सर्वरसस्सर्वमिदमभ्यात्तोऽवाक्यनादरः" इति जगदैश्वर्यविशिष्टस्य स्वरूपगुणांश्चोपादेयान् प्रतिपाद्य "एष म आत्माऽन्तर्हृदयेऽणीयान् व्रीहेर्वा यवाद्वा सर्षपाद्वा श्यामाकाद्वा श्यामाकतण्डुलाद्वा" इत्युपासकस्य हृदयेऽणी-यस्त्वेन तदात्मतयोपास्यस्य परमपुरुषस्योपासनार्थमवस्थानमुक्तवा "एष म आत्माऽन्तर्हृदये ज्यायान् पृथिव्या ज्यायानन्तरिक्षाज्ज्यायान् दिवो ज्यायानेभ्यो लोकेभ्यः सर्वकर्मा सर्वकामस्सर्वगन्धस्सर्वरसस्सर्वमिदमभ्यात्तो-ऽवाक्यनादरः" इत्यन्तर्हृदयेऽवस्थितस्योपास्यमानस्य प्राप्याकारं निर्दिश्य "एष म आत्माऽन्तर्हृदय एतद्ब्रह्म" इत्येवम्भूतं परं ब्रह्म

परमकारुण्येनास्मदुच्चिचीवयिषयाऽस्मद्धृदये सन्निहितमितीदमनुसन्धानं विधाय "एतमितः प्रेत्याभिसम्भविताऽस्मि" इति यथोपासनं प्राप्तिनिश्यानुसन्धानं च विधाय "इति यस्य स्यादद्धा न विचिकित्सा-ऽस्ति" इत्येवंविधप्राप्यप्राप्तिनिश्चयोपेतस्योपासकस्य प्राप्तौ न संशयोऽस्तीत्युपसंहृतम् । अत उपासनार्थमर्भकौ-कस्त्वमणीयस्त्वञ्च ।।

1.2.8 सम्भोगप्राप्तिरिति चेन्न वैशेष्यात् ।। 8 ।।

1.2.8

 

जीवस्येव परस्यापि ब्रह्मणः शरीरार्न्वर्त्तित्वमभ्युपगतञ्चेत् तद्वदेव शरीरसम्बन्धप्रयुक्तसुखदुःखोपभोग-प्राप्तिरिति चेत् । तन्न हेतुवैशेष्यात् । न हि शरीरान्तर्वर्त्तित्वमेव सुखदुःखोपभोगहेतुः, अपि तु पुण्यपापरूप-कर्मपरवशत्वम्; तत्त्वपहतपाप्मनः परमात्मनो न सम्भवति । तथा च श्रुतिः "तयोरन्यः पिप्पलं स्वाद्वत्त्यन-श्नन्नन्यो अभिचाकशीति" इति ।।

1.2.9

 

यदि परमात्मा न भोक्ता, एवं तर्हि सर्वत्र भोक्तृतया प्रतीयमानो जीव एव स्यादित्याशङ्कयाह -

1.2.9 अत्ता चराचरग्रहणात् ।। 9 ।।

1.2.9

कठवल्लीष्वाम्नायते "यस्य ब्रह्म च क्षत्रं चोभे भवत ओदनः । मृत्युर्पस्योपसेचनं क हत्था वेद यत्र सः" इति ।अत्रौदनोपसेचनसूचितोऽत्ता किं जीव एव, उत परमात्मा ? इति सन्दिह्यते । किं युक्तम् ?

1.2.9

 

जीव इति । कुतः? भोक्तृत्वस्य कर्मनिमित्तत्वात् जीवस्यैव तत्सम्भवात् ।

अत्रोच्यते-अत्ता चराचरग्रहणात् । अत्ता परमात्मैव । कुतः ? चराचरग्रहणात्-चराचरस्य कृत्स्नस्य अत्तृत्वं हि तस्यैव सम्भवति । न चेदं कर्मनिमित्तं भोक्तृत्वम्, अपि तु जगज्जन्मस्थितिलयहेतुभूतस्य परस्य ब्रह्मणो विष्णोस्संहर्तृत्वम् "सोऽध्वनः पारमाप्नोति तद्विष्णोः परमं पदम्" इत्यत्रैव दर्शनात्, तथा च "मृत्युर्यस्योपसे-चनम्" इति वचनात् "ब्रह्म च क्षत्रञ्च" इति कृत्स्नं चराचरं जगदिहादनीयौदनत्वेन गृह्यते । उपसेचनं हि नाम

1.2.9

 

स्वयमद्यमानं सदन्यस्यादनहेतुः, अत उपसेचनत्वेन मृत्योरप्यद्यमानत्वात्तदुपसिच्यमानस्य कृत्स्नस्य ब्रह्म-क्षत्रपूर्वकस्य जगतश्चराचरस्यादनमत्र विवक्षितमिति गम्यते । ईदृशं चादनमुपसंहार एव; तस्मादीदृशं जग-दुपसंहारित्वरूपं भोक्तृत्वं परमात्मन षव ।।

1.2.10 प्रकरणाच्च ।। 10 ।।

1.2.10

 

प्रकरणञ्चेदं परस्यैव ब्रह्मणः "महान्तं विभुमात्मानं मत्वा धीरो न शोचति " "नायमात्मा पवचनेन लभ्यो न मेधया न बहुना श्रुतेन । यमेवैष वृणुते तेन लभ्यस्तस्यैष आत्मा विवृणुते तनूं स्वाम्" इति हि प्रकृतम् । "क इत्था वेद यत्र सः" इत्यपि हि तत्प्रसादादृते तस्य दुरवबोधत्वमेव पूर्वप्रस्तुतं प्रत्यभिज्ञायते ।।

अथ स्यात्-नायं ब्रह्मक्षेत्रौदनसूचितः पुरुषोऽपहतपाप्मा परमात्मा; अनन्तरं "ऋतं पिबन्तौ सुकृतस्य लोके गुहां प्रविष्टौ परमे परार्ध्ये । छायातपौ ब्रह्मविदो वदन्ति पञ्चाग्नयो ये च त्रिणाचिकेताः" इति कर्मफलभोक्तुरेव

1.2.10

 

सद्वितीयस्याभिधानात् । द्वितीयश्च प्राणो बुद्धिर्वा स्यात् । ऋतपानं हि कर्मफल भोग एव; स च परमात्मनो न सम्भवति;

बुद्धिप्राणयोस्तु भोक्तुर्जीवस्योपकरणभूतयोर्यथाकथञ्चित्पानेऽन्वयस्सम्भवतीति तयोरन्यतरेण-

1.2.11

 

सद्वितीयो जीव एव प्रतिपाद्यते । तदेकप्रकरणत्वात्पूर्वप्रस्तुतोऽत्तापि स एव भवितुमर्हतीति । तत्रोच्यते

1.2.11 गुहां प्रविष्टावात्मानौहि तद्दर्शनात् ।। 11 ।।

1.2.11

न प्राणजीवौ बुद्धिजीवौ वा गुहां प्रविष्टौ ऋतं पिबन्तावित्युच्यते, अपि तु जीवपरमात्मानौ हि तथा व्यपदिश्येते । कुतः? तद्दर्शनात् । अस्मिन् प्रकरणे जीवपरयोरेव गुहाप्रवेशव्यपदेशो दृश्यते । परमात्मनस्ता- वत् "तं दुर्दर्शं गूढमनुप्रविष्टं गुहाहितं गह्वरेष्टं पुराणम् । अध्यात्मयोगाधिगमेन देवं मत्वा धीरो हर्षशोकौ जहाति" इति । जीवस्यापि "या प्राणेन सम्भवत्यदितिर्देवतामयी । गुहां प्रविश्य तिष्ठन्ती या भूतेभिर्व्य- जायत" इति । कर्मफलान्यत्तत्यिदितिर्ज्जीव उच्यते । प्राणेन सम्भवति-प्राणेन सह वर्त्तते । देवतामयी-इन्द्रि-याधीनभोगा । गुहां प्रविश्य तिष्ठन्ती-हृदयपुण्डरीकोदरवर्त्तिनी । भूतेभिर्व्यजायत-पृथिव्यादिभिर्भूतैस्सहिता देवादिरूपेण विविधा जायते । एवञ्च सति "ऋतं पिबन्तौ" इति व्यपदेशः छत्रिणो गच्छन्तीतिवत्प्रतिपत्तव्यः ।

1.2.12

 

यद्वा-प्रयोज्यप्रयोजकरूपेण पाने कर्तृत्वं जीवपरयोरुपपद्यते ।।

1.2.12 विशेषणाच्च ।। 12 ।।

1.2.12

अस्मिन् प्रकरणे जीवपरमात्मानावेवोपास्यत्वोपासकत्वप्राप्यत्वप्राप्तृत्वविशिष्टौ सर्वत्र प्रतिपाद्येते । "ब्रह्म-जज्ञं देवमीड्यं विदित्वा निचाय्येमां शान्तिमत्यन्तमेति" इति । ब्रह्मजज्ञो जीवः, ब्रह्मणो जातत्वात् ज्ञत्वाच्च; तं देवमीड्यं विदित्वा-जीवात्मानमुपासकं ब्रह्मात्मकत्वेनावगम्येत्यर्थः । तथा "यस्सेतुरीजानानामक्षरं ब्रह्म यत्परम् । अभयं तितीर्षतां पारं नाचिकेतं शकेमहि" इत्युपास्यः परमात्मोच्यते । नाचिकेतम्-नाचिकेतस्य कर्मणः प्राप्यमित्यर्थः । "आत्मानं रथिनं विद्धि शरीरं रथमेव च" इत्यादिना उपासको जीव उच्यते । तथा "विज्ञानसारथिर्यस्तु मनःप्रग्रहवान्नरः । सोऽध्वनः पारमाप्नोति तद्विष्णोः परमं पदम्" इति प्राप्यप्राप्तारावभि-धीयेते जीवपरमात्मानौ । इहापि छायातपावित्यज्ञत्वसर्वज्ञत्वाभ्यां विशिष्य व्यपदिश्येते ।।

1.2.12

 

अथ स्यात् "येयं प्रेते विचिकित्सा मनुष्येऽस्तीत्येके नायमस्तीति चैके" इति जीवस्वरूपयाथात्म्यप्रश्नोप-क्रमात्सर्वमिदं प्रकरणं जीवपरमिति प्रतीयत इति । नैतदेवम्, न हि जीवस्य देहातिरिक्तस्यास्तित्वनास्ति-त्वशङ्कायाऽयं प्रश्नः, तथा सति पूर्ववरद्वयवरणानुपपत्तेः । तथा हि; पितुः सर्ववेदसदक्षिणक्रतुसमाप्तिवेलायां दीयमानदक्षिणावैगुण्येन क्रतुवैगुण्यं मन्यमानेन कुमारेण नचिकेतसा आस्तिकाग्रेसरेण स्वात्मदानेनापि पितुः क्रतुसाद्गुण्यमिच्छता "कस्मै मां दास्यसि" इत्यसकृत् पितरं पृष्टवता स्वनिबर्न्धरुष्टिपितृवचनात् मृत्यु- सदनं प्रविष्टेन स्वसदनात्प्रोषुषि यमे तददर्शनात्तत्र तिस्रो रात्रीरुपोषुषा स्वोपवासभीततत्प्रतिविधानप्रवृत्त-मृत्युप्रत्ते वरत्रये आस्तिक्यातिरेकात्प्रथमेन वरेण स्वात्मानं प्रति पितुः प्रसादो वृतः, एतञ्च सर्वं देहातिरि-क्तमात्मानमजानतो नोपपद्यते । द्वितीयेन च वरेणोत्तीर्णदेहात्मानुभाव्यफलसाधनभूताग्निविद्या वृत्ता, तदपि देहातिरिक्तात्मानभिज्ञस्य न सम्भवति । अतस्तृतीयेन वरेण यदिदं व्रियते "येयं प्रेते विचिकित्सा मनुष्ये अस्तीत्येके नायमस्तीति चैके । एतद्विद्यामनुशिष्टस्त्वयाहं वराणामेष वरस्तृतीयः" इति; अत्र परमपुरुषार्थ-रूपब्रह्मप्राप्तिलक्षणमोक्षयाथात्म्यविज्ञानाय तदुपायभूतपरमात्मोपासनपरात्मतत्त्वजिज्ञासयाऽयं प्रश्नः क्रियते ।

1.2.12

 

एवञ्च "येयं प्रेते" इति न शरीरवियोगमात्राभिप्रायम्, अपि तु सर्वबन्धविनिर्मोक्षःभिप्रायम् । यथा "न प्रेत्य सञ्ज्ञाऽस्ति" इति

। अयमर्थः,-मोक्षाधिकृते मनुष्ये प्रेते-सर्वबन्धविनिर्मुक्ते तत्स्वरूपविषया वादिविप्रतिपत्ति-

1.2.12

 

निमित्तास्तिनास्त्यात्मिका येयं विचिकित्सा तदपनोदनाय तत्स्वरूपयाथात्म्यं त्वयाऽनुशिष्टोऽहं विद्यां जा-नीयामिति । तथा हि बहुधा विप्रतिपद्यन्ते केचिद्वित्तिमात्रस्यात्मनः स्वरूपोच्छित्तिलक्षणं मोक्षमाचक्षते । अन्ये वित्तिमात्रस्यैव सतो अविद्यास्तमयम् । अपरे पाषाणकल्पस्यात्मनो ज्ञानाद्यशेषवैशेषिकगुणोच्छेदलक्षणं कै-वल्यरूपम् । अपरे तु अपहतपाप्मानं परमात्मानमभ्युपगच्छन्तः तस्यैवोपाधिसंसर्गनिमित्तजीवभावस्योपा-ध्यपगमेन तद्भावलक्षणं मोक्षमातिष्ठन्ते । त्रय्यन्तनिष्णातास्तु निखिलजगदेककारणस्याशेषहेयप्रत्यनीका-नन्तज्ञानानन्दैकस्वरुपस्य स्वाभाविकानवधिकातिशयासङ्खयेयकल्याणगुणाकरस्य सकलेतरविलक्षणस्य

1.2.12

 

सर्वात्मभूतस्य परस्य ब्रह्मणः शरीरतया प्रकारभूतस्यानुकूलापरिच्छिन्नज्ञानस्वरूपस्य परमात्मानुभवैकरसस्य जीवस्यानादिकमर्रूपाविद्यातिरोहितस्वरूपस्याविद्योच्छेदपूर्वकस्वाभाविकपरमात्मानुभवमेव मोक्षमाचक्षते । तत्र मोक्षस्वरूपं तत्साधनं च त्वत्प्रसादाद्विद्यामिति नचिकेतसा पृष्टो मृत्युः तस्यार्थस्य दुरवबोधत्वप्रदर्शनेन विविधभोगवितरणप्रलोभनेन चैनं परीक्ष्य योग्यतामभिज्ञाय परावरात्मतत्त्वविज्ञानं परमात्मोपासनं तत्पद-प्राप्तिलक्षणं मोक्षञ्च "तं दुर्दर्शं गूढमनुप्रविष्टम्" इत्यारभ्य "सोऽध्वनः पारमाप्नोति तद्विष्णोः परमं पदम्" इत्यन्तेन उपदिश्य तदपेक्षितांश्च विशेषानुपदिदेशेति सर्वं समञ्जसम् । अतः परमात्मैवात्तेति सिद्धम् । ।। इति अत्रधिकरणम् ।।

1.2.13 अन्तर उपपत्तेः ।। 13 ।।

1.2.13

 

इदमामनन्तिच्छन्दोगाः "य एषोऽक्षिणि पुरुषो दृश्यते । एष आत्मेति होवाच एतदमृतमेतदभयमेतद्ब्रह्म" इति । तत्र सन्देहः-किमयमक्ष्याधारतया निर्दिश्यमानः पुरुषः प्रतिबिम्बात्मा, उत चक्षुरिन्द्रियाधिष्ठातादेवताविशेषः, उत जीवात्मा, अथ परमात्मा ? इति । किं युक्तम् ? प्रतिबिम्बात्मेति । कुतः? प्रसिद्धवन्निर्देशात्; "दृश्यते" इत्यपरोक्षाभिधानाच्च । जीवात्मा वा, तस्यापि हि चक्षुषि विशेषेण सन्निधानात्प्रसिद्धिरुपपद्यते ? उन्मीलितं हि चक्षुरुद्वीक्ष्य जीवात्मनश्शरीरे स्थितिगती निश्चिन्वन्ति । "रश्मि-भिरेषोऽस्मिन् प्रतिष्ठितः" इति श्रुतिप्रसिद्धया चक्षुः प्रतिष्ठो देवताविशेषो वा;एष्वेव प्रसिद्धवन्निर्देशोपपत्तेरे-षामन्यतमः-

1.2.14

 

इति प्राप्ते प्रचक्ष्महे-अन्तर उपपत्तेः । अक्ष्यन्तरः परमात्मा । कुतः ? "एष आत्मेति होवाचैतदमृतमेतदभय-मेद्ब्रह्म एतं संयद्वाम इत्याचक्षते । एतं हि सर्वाणि वामान्यभिसंयन्ति एष उ एव वामनिः । एष हि सर्वाणि वामानि नयति । एष उ एव भामनिः । एष हि सर्वेषु लोकेषु भाति" इत्येषां गुणानां परमात्मन्येवोपपत्तेः ।।

1.2.14 स्थानादिव्यपदेशाच्च ।। 14 ।।

1.2.14

चक्षुषि स्थितिनियमादयः परमात्मन एव "यश्चक्षुषि तिष्ठन्" इत्येवमादौ व्यपदिश्यन्ते । अतश्च "य एषो-ऽक्षिणि पुरुषः" इति स एव प्रतीयते; अतः प्रसिद्धवन्निर्देशश्च परमात्मन्युपपद्यते । तत एव "दृश्यते" इति साक्षात्कारव्यपदेशोऽपि योगिभिर्दृश्यमानत्वादुपपद्यते ।।

1.2.15 सुखविशिष्टाभिधानादेव च ।। 15 ।।

1.2.15

 

इतश्चाक्ष्याधारः पुरुषोत्तमः "कं ब्रह्म खं ब्रह्म" इति प्रकृतस्य सुखविशिष्टस्य ब्रह्मणः उपासनस्थानविधानार्थं

1.2.15

 

संयद्वादिगुणविधानार्थं च "य एषोऽक्षिणि पुरुषः" इत्यभिधानात् । एवकारो नैरपेक्ष्यं हेतोर्द्योतयति । नन्वग्नि-विद्याव्यवधानात् "कं ब्रह्म" इति प्रकृतं ब्रह्म नेह सन्निधत्ते । तथा हि, अग्नयः "प्राणो ब्रह्म कं ब्रह्म खं ब्रह्म" इति ब्रह्मविद्यामुपदिश्य "अथ हैनं गार्हपत्योऽनुशशास" इत्यारभ्याग्नीनामुपासनमुपदिदिशुः । न चाग्निविद्या ब्रह्म-विद्याङ्गमिति शक्यं वक्तुम्; ब्रह्मविद्याफलानन्तर्गततद्विरोधिसर्वायुः प्राप्तिसन्तत्यविच्छेदादिफलश्रवणात् । उच्यते; "प्राणो ब्रह्म" "एतदमृतमेतदभयमेतद्ब्रह्म" इत्युभयत्र ब्रह्मसंशब्दनात् । "आचार्यस्तु ते गतिं वक्ता" इत्यग्निवचनाच्च गत्युपदेशात्पूर्वं ब्रह्मविद्याया असमाप्तेस्तन्मध्यगताग्निविद्या ब्रह्मविद्याङ्गमिति निश्चीयते । "अथ हैनं गार्हपत्योऽनुशशास" इति ब्रह्मविद्याधिकृतस्यैवाग्निविद्योपदेशाच्च । किञ्च "व्याधिभिः परिपूर्णोऽस्मि" इति

1.2.15

 

ब्रह्मप्राप्तिव्यतिरिक्तनानाविधकामोपहतिपूर्वकगर्भजन्मजरामरणादिभवभयोपतप्तायोपकोसलाय "एषा सोम्य ते अस्मद्विद्यात्मविद्या च " इति समुच्चित्योपदेशान्मोक्षैकफलात्मविद्याङ्गत्वमग्निविद्यायाः प्रतीयते । एवं चा-ङ्गत्वेऽवगते सति फलानुकीर्त्तनमर्थवाद इति गम्यते । न चात्र मोक्षविरोधिफलं किञ्चिच्छÜयते, "अपहते पाप-कृत्यां लोकी भवति सर्वमायुरेति ज्योग्जीवति नास्यापरपुरुषाः क्षीयन्ते उप वयं तं भुञ्जामोऽस्मिंश्च लोकेऽ-मुष्मिंश्च" इत्यमीषां फलानां मोक्षाधिकृतस्यानुगुणत्वात् । अपहते पापकृत्याम्-ब्रह्मप्राप्तिविरोधि पापं कर्मा-पहन्ति । लोकी भवति-तद्विरोधिनि पापे निरस्ते ब्रह्मलोकं प्राप्नोति । सर्वमायुरेति-ब्रह्मोपासनसमाप्तेर्यावदा-युरपेक्षितम्, तत्सर्वमेति । ज्योग्जीवति-व्याध्यादिभिरनुपहतो यावद्ब्रह्मप्राप्ति जीवति । नास्यापरपुरुषाः क्षीयन्ते अस्य शिष्यप्रशिष्यादयः पुत्रपौत्रादयोपि ब्रह्मविद एव भवन्ति । "नास्याब्रह्मवित्कुले भवति" इति च श्रुत्यन्तरे ब्रह्मविद्याफलत्वेन श्रूयते । उप वयं तं भुञ्जामोऽस्मिंश्च लोकेऽमुष्मिंश्च-वयम् अग्नयस्तमेनमुपभुञ्जामः यादद्ब्रह्मपाप्ति विघ्नेभ्यः परिपालयाम इति । अतोऽग्निविद्यायाः ब्रह्मविद्याङ्गत्वेन तत्सन्निधानाविरोधात् सुख-विशिष्टं प्रकृतमेव ब्रह्मोपासनस्थानविधानार्थं गुणविधानार्थं चोच्यते । ननु "आचार्यस्तु ते गतिं वक्ता" इति गतिमात्रपरिशेषणादाचार्येण गतिरेवोपदेश्येति गम्यते, तत्कथं स्थानगुणविध्यथर्तोच्यते । तदभिधीयते

1.2.16

 

"आचार्यस्तु ते गतिं वक्ता" इत्यस्यायमभिप्रायः,- ब्रह्मविद्यामनुपदिश्य प्रोषुषि गुरौ तदलाभादनाश्वासमु-पकोसलमुज्जीवयितुं स्वपरिचरणप्रीता गार्हपत्यादयो गुरौरग्नयस्तस्मै ब्रह्मस्वरूपमात्रं तदङ्गभूतां चाग्निविद्या-मुपदिश्य "आचार्याद्धैव विद्या विदिता साधिष्ठं प्रापत्" इति श्रुत्यर्थमालोच्य साधुतमत्वप्राप्त्यर्थमाचार्य एवास्य संयद्वामत्वादिगुणकं ब्रह्म तदुपासनस्थानमर्चिरादिकां च गतिमुपदिशत्विति मत्वा "आचार्यस्तु ते गतिं वक्ता" इत्यवोचन् । गतिग्रहणमुपदेश्यविद्याशेषप्रदर्शनार्थम् । अत एवाचार्योऽपि "अहं तु ते तद्वक्ष्यामि यथा पुष्क-रपलाश आपो न श्लिष्यन्ते एवमेवंविदि पापं कर्म न श्लिष्यते" इत्युपक्रम्य संयद्वामत्वादिकल्याणगुणविशिष्टं ब्रह्माक्षिस्थानोपास्यमर्चिरादिकाञ्च गतिमुपदिदेश । अतः "कं ब्रह्म खं ब्रह्म" इति सुखविशिष्टस्य प्रकृतस्यैव ब्रह्मणोऽत्राभिधानादयमक्ष्याधारः परमात्मा ।

ननु च "कं ब्रह्म खं ब्रह्म" इति परं ब्रह्माभिहितमिति कथमवगम्यते ? यस्येहाक्ष्याधारतयाऽभिधानं ब्रूषे । यावता "कं ब्रह्म खं ब्रह्म" इति प्रसिद्धाकाशलौकिकसुखयोरेव ब्रह्मदृष्टिविर्धीयत इति प्रतिभाति "नाम ब्रह्म" "मनो ब्रह्म" इत्यादिवचनसारूप्यात् । तत्राह -

1.2.16 अत एव च स ब्रह्म ।। 16 ।।

1.2.16

यतस्तत्र "यदेव कं तदेव खम्" इति सुखविशिष्टस्याकाशस्याभिधानम्; अत एव खशब्दाभिधेयस्सः आकाशः

1.2.16

 

परं ब्रह्म । एतदुक्तं भवति; अग्निभिः "प्राणो ब्रह्म कं ब्रह्म खं ब्रह्म" इत्युक्ते उपकोसल उवाच "विजानाम्यहं यत्प्राणो ब्रह्म कं च तु खं च न विजानामि" इति । अस्यायमभिप्रायः-न तावत्प्राणादिप्रतीकोपासनमग्निभि-रभिहितम्, जन्मजरामरणादिभवभयभीतस्य मुमुक्षोर्ब्रह्मोपदेशाय प्रवृत्तत्वात्, अतो ब्रह्मैवोपास्यमुपदिष्टम् । तत्र प्रसिद्धैः प्राणादिभिस्समानाधिकरणं ब्रह्म निर्दिष्टम्, तेषु च प्राणविशिष्टत्वं जगद्विधरणयोगेन वा प्राण-शरीरतया प्राणस्य नियन्तृत्वेन वा ब्रह्मण उपपद्यत इति "विजानाम्यहं यत्प्राणो ब्रह्म" इत्युक्तवान् । तथा सुखाकाशयोरपि ब्रह्मणः शरीरतया तन्नियाम्यत्वेन विशेषणत्वम्; उतान्योन्यव्यवच्छेदकतया निरतिशया-

1.2.16

 

नन्दरूपब्रह्मस्वरूपसमर्पणपरत्वेन वा ? तत्र पृथग्भूतयोः शरीरतया विशेषणत्वे वैषयिकसुखभूताकाशयो-र्नियामकत्वं ब्रह्मणः स्यादिति स्वरूपावगतिर्न स्यात्, अन्योन्यव्यवच्छेदकत्वे अपरिच्छिन्नानन्दैकस्वरूपत्वं ब्रह्मणः स्यादित्यन्तरप्रकारनिर्दिधारयिषया "कं च तु खं च न विजानामि" इत्युक्तवान् । उपकोसलस्येममाशयं जानन्तोऽग्नयः "यद्वा व कं तदेव खं यदेव खं तदेव कम्" इत्यूचिरे । ब्रह्मणस्सुखरूपत्वमेवापरिच्छिन्नमित्यर्थः । अतः प्राणशरीरतया प्राणविशिष्टं यद्ब्रह्म तदेवापरिच्छिन्नसुखरूपं चेति निगमितम्, "प्राणञ्च हास्मै तदाकाशं चोचुः" इति । अतः "कं ब्रह्म खं ब्रह्म" इत्यत्रापरिच्छिन्नसुखं ब्रह्म प्रतिपादितमिति परं ब्रह्मैव तत्र प्रकृतम्, तदेव चात्राक्ष्याधारतयाऽभिधीयत इत्यक्ष्याधारः परमात्मा ।

1.2.17 श्रुतोपनिषत्कगत्यभिधानाच्च ।। 17 ।।

1.2.17

 

श्रुतोपनिषत्कस्य-अधिगतपरमपुरुषयाथात्म्यस्यानुसन्धेयतया श्रुत्यन्तरप्रतिपाद्यमाना अर्चिरादिका- गतिर्या तामपुनरावृत्तिलक्षणपरमपुरुषप्राप्तिकरीमुपकोसलायाक्षिपुरुषं श्रुतवते "तेऽर्चिषमेवाभिसम्भवन्त्य-र्चिषोऽहरह्न आपूर्यमाणपक्षम्" इत्यारभ्य "चन्द्रमसो विद्युतं तत्पुरुषोऽमानवस्स एनान् ब्रह्म गमयत्येष देवपथो ब्रह्मपथ एतेन प्रतिपद्यमाना इमं मानवमावर्त्तं नावर्त्तन्ते" इत्यन्तेनोपदिशति; अतोऽप्ययमक्षिपुरुषः परमात्मा ।।

1.2.18 अनवस्थितेरसम्भवाच्च नेतरः ।। 18 ।।

1.2.18

 

प्रतिबिम्बादीनामक्षिणि नियमेनानवस्थानादमृतत्वादीनां च निरुपाधिकानां तेष्वसम्भवान्न परमात्मन इतरः, छायादिरक्षिपुरुषो भवितुमर्हति । प्रतिबिम्बस्य तावत्पुरुषान्तरसन्निधानायत्तत्वान्न नियमेनावस्थान-सम्भवः । जीवस्यापि सर्वेन्द्रियव्यापारानुगुणत्वाय सर्वेन्द्रियकन्दभूते स्थानविशेषे वृत्तिरिति चक्षुषि नाव-

1.2.18

 

स्थानम् । देवतायाश्च "रश्मिभिरेषोऽस्मिन् प्रतिष्ठितः" इति रश्मिद्वारेणावस्थानवचनाद्देशान्तरावस्थितस्या-

1.2.18

 

पीन्द्रियाधिष्ठानोपपत्तेर्न चक्षुष्यवस्थानम् । सर्वेषामेवैषां निरुपाधिकामृतत्वादयो न सम्भवन्त्येव; तस्माद-क्षिपुरुषः परमात्मा ।। इति अन्तराधिकरणम् ।।

1.2.19

 

"स्थानादिव्यपदेशाच्च" इत्यत्र "यश्चक्षुषि तिष्ठन्" इत्यादिना प्रतिपाद्यमानं चक्षुषि स्थितिनियमनादिकं परमात्मन एवेति सिद्धं कृत्वाऽक्षिपुरुषस्य परमात्मत्वं साधितम् । इदानीं तदेव समर्थयते-

1.2.19 अन्तर्य्याम्यधिदैवाधिलोकादिषु तद्धर्मव्यपदेशात् ।। 19 ।।

1.2.19

काण्वा माध्यन्दिनाश्च वाजसनेयिनः समामनन्ति "यः पृथिव्यां तिष्ठन् पृथिव्या अन्तरो यं पृथिवी न वेद यस्य पृथिवी शरीरं यः पृथिवीमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः" इति । एवमम्ब्वग्न्यन्त-

1.2.19

 

रिक्षवाय्वादित्यदिक्चन्द्रतारकाकाशतमस्तेजस्सु दैवेषु च सर्वेषु भूतेषु प्राणवाक्चक्षुःश्रोत्रमनस्त्वग्विज्ञान-रेतस्स्वात्मात्मीयेषु च तिष्ठन्तं तत्तदन्तरभूतं तत्तदवेद्यं तत्तच्छरीरकं तत्तद्यमयन्तं कञ्चिन्निर्दिश्य "एष त आत्मान्तर्याम्यमृतः" इत्युपदिश्यते । माध्यन्दिनपाठे तु "यस्सर्वेषु लोकेषु तिष्ठन्" "यस्सर्वेषु वेदेषु" "यस्स- र्वेषु यज्ञेषु" इति च पर्यायाः, "यो विज्ञाने तिष्ठन्" इत्यस्य पर्यायस्य स्थाने "य आत्मनि तिष्ठन्" इति पर्यायः । "स त आत्मान्तर्याम्यमृतः" इति च विशेषः । तत्र संशयते-किमयमन्तर्यामी प्रत्यगात्मा; उत परमात्मा ? इति । किं युक्तम् ? प्रत्यगात्मेति । कुतः? वाक्यशेषे "द्रष्टा श्रोता" इति करणायत्तज्ञानताश्रुतेः । एवं द्रष्टुरेवान्तर्या-मित्वोपदेशात् "नान्यतोऽस्ति द्रष्टा" इति द्रष्ट्रन्तरनिषेधाच्चेति ।

1.2.19

 

एवं प्राप्तेऽभिधीयते-अन्तर्याम्यधिदैवाधिलोकादिषु तद्धर्मव्यपदेशात् । अधिदैवाधिलोकादिपदचिह्नितेषु वाक्येषु श्रूयमाणोऽन्तर्याम्यपहतपाप्मा परमात्मा नारायणः । काण्वपाठसिद्धेभ्योऽधिदैवादिमद्य्भो वाक्येभ्यो-ऽधिकान्यधिलोकादिमन्ति वाक्यानि माध्यन्दिनपाठे सन्तीति ज्ञापनार्थमधिदैवाधिलोकादिष्वित्युभयोरुपा-दानम् । तदेवमुभयेष्वपि वाक्येष्वन्तर्यामी परमात्मेत्यर्थः । कुतः? तद्धर्मव्यपदेशात् । परमात्मधर्मो ह्ययम्; यदेक एव सन् सर्वलोकसर्वभूतसर्वदैवादीन्नियमयतीति । तथा ह्युद्दालकप्रश्नः "य इमं च लोकं परं च लोकं सर्वाणि च भूतानि योऽन्तरो यमयति" इत्युपक्रम्य "तमन्तर्यामिणं ब्रूहि" इति तस्य चोत्तरम् "यः पृथिव्यां तिष्ठन्" इत्यारभ्योक्तम् । तदेतत्सर्वान् लोकान् सर्वाणि च भूतानि सर्वान् देवान् सर्वान् वेदान् सर्वांश्च यज्ञा-नन्तःप्रविश्य सर्वप्रकारनियमनं सर्वशरीरतया सर्वस्यात्मत्वं च सर्वज्ञात्सत्यसङ्कल्पात्पुरुषोत्तमादन्यस्य न सम्भवति । तथा हि "अन्तः प्रविष्ठः शास्ता जनानां सर्वात्मा" "तत्सृष्ट्वा । तदेवानुप्राविशत् । तदनुप्रविश्य । सच्च त्यच्चाभवत्" इत्यादीन्यौपनिषदानि वाक्यानि परमात्मन एव सर्वस्य प्रशासितृत्वं सर्वस्यात्मत्वमित्यादीनि वदन्ति । तथा सुबालोपनिषदि "नैवेह किञ्चनाग्र आसीतमूलमनाधारमिमाः प्रजाः प्रजायन्ते दिव्यो देव एको

1.2.19

 

नारायणः । चक्षुश्च द्रष्टव्यं च नारायणः । श्रोत्रं च श्रोतव्यं च नारायणः" इत्यारभ्य "अन्तश्शरीरे निहितो गुहायामज एको नित्यः यस्य पृथिवी शरीरं यः पृथिवीमन्तरे सञ्चरन् यं पृथिवी न वेद यस्यापश्शरीरम्" इत्यादि, "यस्य मृत्युः शरीरं यो मृत्युमन्तरे सञ्चरन् यं मृत्युर्न वेद एष सर्वभूतान्तरात्माऽपहतपाप्मा दिव्यो देव एको नारायणः" इति परस्यैव ब्रह्मणः सर्वात्मत्वं सर्वशरीरत्वं सर्वस्य नियन्तृत्वं च प्रतिपाद्यते । स्वा-भाविकं चामृतत्वं परमात्मन एव धर्मः । न च परस्यात्मनः करणायत्तं द्रष्टृत्वादिकम्, अपि तु स्वभावत एव सर्वज्ञत्वात्सत्यसङ्कल्पत्वाच्च स्वत एव । तथा च श्रुतिः "पश्यत्यचक्षुस्स #ृणोत्यकर्णः अपाणिपादो जवनो

1.2.19

 

ग्रहीता" इति । न च दर्शनश्रवणादिशब्दाश्चक्षुरादिकरणजन्मनो ज्ञानस्य वाचकाः, अपि तु रूपादिसाक्षात्का-रस्य । स च रूपादिसाक्षात्कारः कर्मतिरोहितस्वाभाविकज्ञानस्य जीवस्य चक्षुरादिकरणजन्मा, परस्य तु स्वत एव । "नान्योऽतोऽस्ति द्रष्टा" इत्येतदपि पूर्ववाक्योदितान्नियन्तुर्द्रष्टुरन्यो द्रष्टा नास्तीति वदति । "यं पृथिवी न

1.2.20

 

वेद" "यमात्मा न वेद" इत्येवमादिभिर्वाक्यैः पृथिव्यात्मादिनियाम्यैरनुपलभ्यमान एव नियमयतीति यत्पूर्व-मुक्तम्, तदेव "अदृष्टो द्रष्टा अश्रुत्श्श्#ोता" इति निगमय्य "नान्योऽतोऽस्ति द्रष्टा" इत्यादिना तस्य नियन्तु-

र्नियन्त्रन्तरं निषिध्यते । "एष त आत्मा" "स त आत्मा" इति च त इति व्यतिरेकविभक्तिनिर्दिष्टस्य जीव-स्यात्मतयोपदिश्यमानोन्तर्यामी न प्रत्यगात्मा भवितुमर्हति ।

1.2.20 न च स्मार्त्तमतद्धर्माभिलापाच्छारीरश्च ।। 20 ।।

1.2.20

स्मार्त्तम्-प्रधानम्, शारीरः-जीवः, स्मार्त्तञ्च शारीरश्च नान्यर्यामी । अतद्धर्माभिलापात्-तयोरसम्भावित-

1.2.21

 

धर्माभिलापात् । स्वभावत एव सर्वस्य द्रष्टृत्वम् सर्वस्य नियन्तृत्वम् सर्वस्यात्मत्वम् स्वत एवामृतत्वं च तयोर्न सम्भावनागन्धमर्हति । एतदुक्तम्भवति; यथा स्मार्त्तमचेतनं सर्वज्ञत्वनियन्तृत्वसर्वात्मत्वादिकं नार्हति तथा जीवोप्यतद्धर्मत्वादिति । अमीषां गुणानां परमात्मन्यन्वयः प्रत्यगात्मनि व्यतिरेकश्च सूत्रद्वयेन दर्शितः । निर-पेक्षं च हेत्वन्तरमाह -

1.2.21 उभयेऽपि हि भेदेनैनमधीयते ।। 21 ।।

1.2.21

उभये-माध्यन्दिनाः काण्वाश्च, अन्तर्यामिणो नियाम्यत्वेन वागादिभिरचेतनैस्समम् एवम् शारीरमपि विभज्याधीयते "य आत्मनि तिष्ठन्नात्मनोऽन्तरो यमात्मा न वेद यस्यात्मा शरीरं य आत्मानमन्तरो यमयति

1.2.21

 

स त आत्मान्तर्याम्यमृतः" इति माध्यन्दिनाः, "यो विज्ञाने तिष्ठन्" इति च काण्वाः, परमात्मनियाम्यतया तस्माद्विलक्षणत्वेनैनमधीयत इत्यर्थः । अतोऽन्तर्यामी प्रत्यगात्मनो विलक्षणोऽपहतपाप्मा परमात्मा नारायण इति सिद्धम् ।। इत्यन्तर्याम्यधिकरणम् ।।

1.2.22 अदृश्यत्वादिगुणको धर्मोक्तेः ।। 22 ।।

1.2.22

 

अथर्वणिका अधीयते "अथ परायया तदक्षरमधिगम्यते । यत्तदद्रेश्यमग्राह्यमगोत्र-मवर्णमचक्षुःश्रोत्रं तदपाणिपादम् । नित्यं विभुं सर्वगतं सुसूक्ष्मं तदव्ययं यद्भूतयोनिं परिपश्यन्ति धीराः" इति; तथोत्तरत्र "अक्षरात्परतः परः" इति । तत्र सन्दिह्यते-किमिहादृश्यत्वादिगुणकमक्षरमक्षरात् परतः परश्च

1.2.22

 

प्रकृतिपुरुषौ, अथोभयत्र परमात्मैव ? इति । किं तावत्प्राप्तम् ? प्रकृतिपुरुषाविति । कुतः ? अस्याक्षरय

1.2.22

 

"अदृष्टो द्रष्टा" इत्यादाविव न द्रष्टृत्वादिश्चेतनधर्मविशेष इह श्रूयते, "अक्षरात् परतः परः" इति च सर्वस्माद्वि-कारात्परभूतादक्षरादस्मात्परः क्षेत्रज्ञः समष्टिपुरुषः प्रतिपाद्यते । एतदुक्तम्भवति-रूपादिमत्स्थूलरूपाचेतन-पृथिव्यादिभूताश्रयं दृश्यत्वादिकं प्रतिषिध्यमानं पृथिव्यादिसजातीयसूक्ष्मरूपाचेतनमेवोपस्थापयति, तच्च प्रधानमेव । तस्मात्परत्वञ्च समष्टिपुरुषस्यैव प्रसिद्धम् । तदधिष्ठितञ्च प्रधानं महदादिविशेषपर्यन्तं विकारजातं

1.2.22

 

प्रसूत इति तत्र दृष्टान्ता उपन्यस्यन्ते "यथोर्णनाभिः सृजते गृह्णते च यथा पृथिव्यामोषधयस्सम्भवन्ति । यथा सतः पुरुषात्केशलोमानि तथा अक्षरात्सम्भवतीह विश्वम्" सति । अतोऽस्मिन् प्रकरणे प्रधानपुरुषावेव प्रति-पाद्येते- इति ।

एवं प्राप्ते ब्रूमः-अदृश्यत्वादिगुणको धर्मोक्तिः । अदृश्यत्वादिगुणकोऽक्षरात्परतः परश्च परमपुरुष एव । कुतः ? तद्धर्मोक्तेः "यस्सर्वज्ञस्सर्ववित्" इत्यादिना सर्वज्ञत्वादिकास्तस्यैव धर्मा उच्यन्ते; तथा हि "यया तदक्षरमधिगम्यते" इत्यादिना अदृश्यत्वादिगुणकमक्षरमभिधाय "अक्षरात्सम्भवतीह विश्वम्" इति तस्मा-द्विश्वसम्भवञ्चाभिधाय "यस्सर्वज्ञः सर्वविद्यस्य ज्ञानमयं तपः । तसमादेतद्ब्रह्म नामरूपमन्नञ्च जायते" इति

1.2.22

 

भूतयोनेरक्षरस्य सर्वज्ञत्वादिः प्रतिपाद्यते । पश्चात् "अक्षरात्परतः परः" इति च प्रकृतमदृश्यत्वादिगुणकं भूत-योन्यक्षरं सर्वज्ञमेव परत्वेन व्यपदिश्यते; अतः "अक्षरात्परतः परः" इत्यक्षरशब्दः पञ्चम्यन्तः प्रकृतमदृश्यत्वादि-

1.2.23

गुणकमक्षरं नाभिधत्ते, तस्य सर्वज्ञस्य विश्वयोनेस्सर्वस्मात्परत्वेन तस्मादन्यस्य परत्वासम्भवात्, अतोऽत्रा-क्षरशब्दो भूतसूक्ष्ममचेतनं ब्रूते ।। इतश्च न प्रधानपुरुषौ -

1.2.23 विशेषणभेदव्यपदेशाभ्याञ्च नेतरौ ।। 23 ।।

1.2.23

 

विशिनष्टि हि प्रकरणम्-प्रधानाच्च पुरुषाच्च भूतयोन्यक्षरं व्यावर्त्तयतीत्यर्थः, एकविज्ञानेन सर्वविज्ञान-प्रतिज्ञोपपादनादिभिः । तथा ताभ्यामक्षरस्य भेदश्च व्यपदिश्यते "अक्षरात्परतः परः" इत्यादिना । तथा हि "स ब्रह्मविद्यां सर्वविद्याप्रतिष्ठामथर्वाय ज्येष्ठपुत्राय प्राह" इति सर्वविद्याप्रतिष्ठाभूता ब्रह्मविद्या प्रक्रान्ता; परविद्यैव

1.2.23

 

च सर्वविद्याप्रतिष्ठा तामिमां सर्वविद्याप्रतिष्ठां विद्यां चतुर्मुखाथर्वादिगुरुपरम्परयाऽङ्गिरसा प्राप्तां जिज्ञासुः "शौनको ह वै महाशालोऽङ्गिरसं विधिवदुपसन्नः पप्रच्छ कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवति" इति । ब्रह्मविद्यायास्सर्वविद्याश्रयत्वाद्ब्रह्मविमानेन सर्वं विज्ञातं भवतीतिकृत्वा ब्रह्मस्वरूपमनेन पृष्टम्; "तस्मै स होवाच द्वे विद्ये वेदितव्ये इति ह स्म यद्ब्रह्मविदो वदन्ति परा चैवापरा च" इति । ब्रह्मप्रेप्सुना द्वे विद्ये वेदि-तव्ये, ब्रह्मविषये परोक्षापरोक्षरूपे द्वे विज्ञाने उपादेये इत्यर्थः । तत्र परोक्षं शास्त्रजन्यं ज्ञानम्, अपरोक्षं योग-जन्यम्; तयोर्ब्रह्मप्राप्त्युपायभूतमपरोक्षं ज्ञानम् तच्च भक्तिरूपापन्नम् "यमेवैष वृणुते तेन लभ्यः" इत्यत्रैव विशेष्यमाणत्वात्; तदुपायश्चागमजन्यं विवेकादिसाधनसप्ताकानुगृहीतं ज्ञानम् "तमेतं वेदानुवचनेन ब्राह्मणा विविदिषन्ति यज्ञेन दानेन तपसाऽनाशकेन" इति श्रुतेः । आह च भगवान् पराशरः "तत्प्राप्तिहेतुर्ज्ञानं च कर्म चोक्तं महामुने । आगमोत्थं विवेकाच्च द्विधा ज्ञानं तथोच्यते" इति । "तत्रापरा ऋग्वेदो यजुर्वेदः" इत्यादिना "धर्मशास्त्राणि" इत्यन्तेन आगमोत्थं ब्रह्मसाक्षात्कारहेतुभूतं परोक्षज्ञानमुक्तम् । साङ्गस्य सेतिहासपुराणस्य सधमर्शास्त्रस्य समीमांसस्य वेदस्य ब्रह्मज्ञानोत्पक्षिहेतुत्वात् "अथ परा यया तदक्षरमधिगम्यते" इत्युपासनाख्यं

1.2.23

 

ब्रह्मसाक्षात्कारलक्षणभक्तिरूपापन्नं ज्ञानम् "यत्तदद्रेश्यमग्राह्यम्" इत्यादिना परोक्षापरोक्षरूपज्ञानद्वयविषयस्य परस्य ब्रह्मणः स्वरूपमुच्यते "यर्थोर्णनाभिस्सृजते गृह्णते च" इत्यादिना । यथोक्तस्वरूपात्परस्माद्ब्रह्मणोऽ- क्षरात् कृत्स्नस्य चेतनाचेतनात्मकप्रपञ्चस्योत्पत्तिरुक्ता, विश्वमिति वचनान्नाचेतनमात्रस्य "तपसा चीयते ब्रह्म ततोऽन्नमभिजायते अन्नात्प्राणो मनस्सत्यं लोकाः कर्मसु चामृतम्" इति ब्रह्मणो विश्वोत्पत्तिप्रकार उच्यते । तपसा-ज्ञानेन, "यस्य ज्ञानमयं तपः" इति वक्ष्यमाणत्वात्; चीयते-उपचीयते; "बहु स्याम्" इति सङ्कल्परूपेण ज्ञानेन ब्रह्म सृष्टयुन्मुखं भवतीत्यर्थः । ततोऽन्नमभिजायते-अद्यत इत्यन्नम्, विश्वस्य भोक्तृवर्गस्य भोग्यभूतं भूतसूक्ष्ममव्याकृतं परस्माद्ब्रह्मणो जायत इत्यर्थः । प्राणमनःप्रभृति च स्वर्गापवर्गरूपफलसाधनभूतकर्मपयर्न्तं सर्वं विकारजातं तस्मादेव जायते । "यस्सर्वज्ञस्सर्ववित्" इत्यादिना सृष्टयुपकरणभूतं सार्वज्ञ्यसत्यसङ्कल्पत्वा-दिकमुक्तम् । सर्वज्ञात्सत्यसङ्कल्पात्परस्मात् ब्रह्मणोऽक्षरादेतत् कार्यकारं ब्रह्म नामरूपविभक्तं भोक्तृभोग्यरूपं च जायते । "तदेतत्सत्यम्" इति परस्य ब्रह्मणो निरुपाधिकसत्यत्वमुच्यते

"मन्त्रेषु कर्माणि कवयो यान्यप-श्यंस्तानि त्रेतायां बहुधा सन्ततानि । तान्याचरत नियतं सत्यकामाः" इति सार्वज्ञ्यसत्यसङ्कल्पत्वादिकल्याण-गुणाकरमक्षरं पुरुषं स्वतस्सत्यं कामयमानास्तत्प्राप्तये फलान्तरेभ्यो विरक्ता ऋग्यजुस्सामाथर्वसु कविभि-र्दृष्टानि वर्णाश्रमोचितानि त्रेताग्निषु बहुधा सन्ततानि कर्माण्याचरतेति "एष वः पन्थाः" इत्यारभ्य "एष वः

1.2.23

 

पुण्यस्सुकृतो ब्रह्मलोकः" इत्यन्तेन कर्मानुष्ठानप्रकारम् श्रुतिस्मृतिचोदितेषु कर्मस्वेकतरकर्मवैधुर्येपीतरेषा-मनुष्ठितानामपि निष्फलत्वम् अयथानुष्ठितस्य चाननुष्ठितसमत्वमभिधाय "प्लवा ह्येते अदृढा यज्ञरूपा अष्टा-दशोक्तमवरं येषु कर्म । एतच्छ्रेयो येऽभिनन्दन्ति मूढा जरामृत्यू ते पुनरेवापि यन्ति" इत्यादिना पलाभिस-न्धिपूर्वकत्वेन ज्ञानविधुरतया चावरं कर्माचरतां पुनरावृत्तिमुक्तवा "तपश्श्रद्धे ये ह्युपवसन्ति" इत्यादिना पुनरपि फलाभिसन्धिरहितं ज्ञानिनाऽनुष्ठितं कर्म ब्रह्मप्राप्तये भवतीति प्रशस्य "परीक्ष्य लोकान्" इत्यादिना केवल-कर्मफलेषु विरक्तस्य यथोदितकर्मानुगृहीतं ब्रह्मप्राप्त्युपायभूतं ज्ञानं जिज्ञासमानस्य च आचार्योपसदनं विधाय "तदेतत्सत्यं यथा सुदीप्तात्" इत्यादिना "सोऽविद्याग्रन्थिं विकिरतीह सोम्य" इत्यन्तेन पूर्वोक्तस्याक्षरस्य भूतयोनेः परस्य ब्रह्मणः परमपुरुषस्यानुक्तैस्वरूपगुणैः सह सर्वभूतान्तरात्मतया विश्वशरीरत्वेन विश्वरूपत्वम्

1.2.23

 

तस्माद्विश्वसृष्टिं च विस्पष्टमभिधाय "आविस्सन्निहितम्" इत्यादिना तस्यैवाक्षरस्याव्याकृतात्परतोऽपि पुरु-षात्परभूतस्य परस्य ब्रह्मणः परमव्योम्नि प्रतिष्ठितस्यानवधिकातिशयानन्दस्वरूपस्य हृदयगुहायामुपासन-प्रकारम् उपासनस्य च परभक्तिरूपत्वमुपासीनस्याविद्याविमोकपूर्वकं ब्रह्मसमं ब्रह्मानुभवफलं चोपदिश्योप-

1.2.23

 

संहृतम्; अत एवं विशेषणाद्भेदव्यपदेशाच्च नास्मिन् प्रकरणे प्रधानपुरुषौ प्रतिपाद्येते । भेदव्यपदेशोऽपि हि ताभ्यां परस्य ब्रह्मणोऽत्र विद्यते । "दिव्यो ह्यमूर्त्तः पुरुषस्स बाह्याभ्यन्तरो ह्यजः । अप्राणो ह्यमनाश्शुभ्रो ह्यक्षरात्परतः परः" इत्यादिभिः, अक्षरादव्याकृतात्परो यः समष्टिपुरुषः तस्मादपि परभूतोऽदृश्यत्वादिगुण-कोऽक्षरशब्दाभिहितः परमात्मेत्यर्थः । अश्नुत इति वा, न क्षरतीति वा अक्षरम्; तदव्याकृतेपि स्वविकार-व्याप्त्या वा महदादिवन्नामान्तराभिलापयोग्यक्षरणाभावाद्वाऽक्षरत्वं कथञ्चिदुपपद्यते ।।

1.2.24 रूपोपन्यासाच्च ।। 24 ।।

1.2.24

 

"अग्निर्मूर्धा चक्षुषी चन्द्रसूर्यै दिशश्श्रोत्रे वाग्विवृताश्च वेदाः । वायुः प्राणो हृदयं विश्वमस्य पद्य्भां पृथिवी ह्येष

1.2.24

 

सर्वभूतान्तरात्मा" इतीदृशं रूपं सर्वभूतान्तरात्मनः परमात्मन एव सम्भवति; अतश्च परमात्मा ।।

1.2.25 वैश्वानरस्साधारणशब्दविशेषात् ।। 25 ।।

1.2.25

 

इदमामनन्तिच्छन्दोगाः "आत्मानमेवेमं वैश्वानरं सम्प्रत्यध्येषि तमेव नो ब्रूहि" इति प्रक्रम्य "यस्त्वेतमेवं प्रादेशमात्रमभिविमानमात्मानं वैश्वानरमुपास्ते" इति । तत्र सन्देहः-किमयं वैश्वानरः

1.2.25

 

आत्मा, परमात्मेति शक्यनिर्णयः, उत न ? इति । किं प्राप्तम् ? अशक्यनिर्णय इति । कुतः ?वैश्वानरशब्दस्य चतुष्वर्थेषु प्रयोगदर्शनात् जाठराग्नौ तावत् "अयमग्निवैश्वानरो येनेदमन्नं पच्यते यदिदमद्यते तस्यैष घोषो भवति यावदेतत्कर्णाकपिधाय #ृणोति स यदोत्क्रमिष्यन् भवति नैनं घोषं श्रृणोति" इति; महाभूततृतीये च "विश्वस्मा अग्निं भुवनाय देवा वैश्वानरं केतुमह्नामकृण्वन्" इति; देवतायां च "वैश्वानरस्य सुमतौ स्याम राजा हि कं भुवनानामभिश्रीः" इति; परमात्मनि च "तदात्मन्येव हृदयेऽग्नौ वैश्वानरे प्रास्यत" इति, "स एष वैश्वानरो विश्वरूपः प्राणोऽग्निरुदयते" इति च । वाक्योपक्रमादिषूपलभ्यमानान्यपि लिङ्गानि सर्वानुगुणतया नेतुं शक्यानीति ।

1.2.25

 

एवं प्राप्ते अभिधीयते-वैश्वानरस्साधारणशब्दविशेषात् । वैश्वानरः-परमात्मा । कुतः ? साधारणशब्दविशेषात्-विशेष्यत इति विशेषः, साधारणस्य वैश्वानरशब्दस्य परमात्मासाधारणैर्धर्मैर्विशेष्यमाणत्वादित्यर्थः । तथा हि; औपमन्यवादयः पञ्चेमे महर्षयः समेत्य "को न आत्मा किं ब्रह्म" इति विचार्य "उद्दालको ह वै भगवन्तोऽय-मारुणिस्सम्प्रतीममात्मानं वैश्वानरमध्येति तं हन्ताभ्यागच्छाम" इत्युद्दालकस्य वैश्वानरात्मविज्ञानमवगम्य तमभ्याजग्मुः । स चोद्दालक एतान् वैश्वानरात्मजिज्ञासूनभिलक्ष्यात्मनश्च तत्राकृत्स्नवेदित्वं मत्वा "तान् होवाच अश्वपतिर्वै भगवन्तोऽयं केकयस्सम्प्रतीममात्मानं वैश्वानरमध्येति तं हन्ताभ्यागच्छाम" इति । ते चोद्दालक-षष्ठास्तमश्वपतिभ्याजग्मुः । स च तान् महर्षीन् यथाहं पृथगम्यर्च्य "न मे स्तेनः" इत्यादिना "यक्ष्यमाणो ह वै भगवन्तोऽहमस्मि" इत्यन्तेनात्मनो व्रतस्तथया प्रतिग्रहयोग्यतां ज्ञापयन्नेव ब्रह्मविद्भिरपि प्रतिषिद्धपरिहरणीयतां विहितकर्मकर्तव्यतां च प्रज्ञाप्य "यावदेकैकस्मा ऋत्विजे धनं दास्यामि तावद्भगवद्य्भो दास्यामि वसन्तु भवन्तः" इत्यवोचत् । ते च मुमुक्षवो वैश्वानरमात्मानं जिज्ञासमानास्तमेवात्मानमस्माकं ब्रूहीत्यवोचन् । तदेवं "को न

1.2.26

 

आत्मा किं ब्रह्म" इति जीवात्मनामात्मभूतं ब्रह्म जिज्ञासमानैस्तज्ज्ञमन्विच्छद्भिर्वैश्वानरात्मज्ञसकाशमागम्य पृच्छ्यमानो वैश्वानरात्मा परमात्मेति विज्ञायते, आत्मब्रह्मशब्दाभ्यामुपक्रम्य पश्चात्सर्वत्रात्मवैश्वानरशब्दाभ्यां व्यवहाराच्च ब्रह्मशब्दस्थाने निर्दिश्यमानो वैश्वानरशब्दो ब्रह्मैवाभिधत्त इति विज्ञायते; किञ्च "स सर्वेषु लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मस्वन्नमत्ति" "तद्यथेषीकतूलमग्नौ प्रोतं प्रदूयेतैवं हास्य सर्वे पाप्मानः प्रदूयन्ते" इति च वक्ष्यमाणं वैश्वानरात्मविज्ञानफलं वैश्वानरात्मानं परं ब्रह्मेति ज्ञापयति ।। इतश्च वैश्वानरः परमात्मा -

1.2.26 स्मर्यमाणमनुमानं स्यादिति ।। 26 ।।

1.2.26

द्युप्रमृति पृथिव्यन्तमवयवविभागेन वैश्वानरस्य रूपमिहोपदिश्यते । तच्च श्रुतिस्मृतिषु परमपुरुषरूपतया प्रसिद्धम् । तदिह तदेवेदमिति स्मर्यमाणम्, प्रत्यभिज्ञायमानं वैश्वानरस्य परमपुरुषत्वे अनुमानम्, लिङ्ग-मित्यर्थः । इतिशब्दः प्रकारवचनः । इत्थं भूतं रूपं प्रत्यभिज्ञायमानं वैश्वानरस्य परमात्मत्वे अनुमानं स्यात् । श्रुतिस्मृतिषु हि परमपुरुषस्येत्थं रूपं प्रसिद्धम् । यथा आथर्वणे "अग्निर्मूर्धा चक्षुषि चन्द्रसूर्यै दिशः श्रोत्रे

1.2.26

 

वाग्विवृत्ताश्च वेदाः । वायुः प्राणो हृदयं विश्वमस्य पद्य्भां पृथिवी ह्येष सर्वभूतान्तरात्मा" इति । अग्निरिह द्युलोकः, "असौ वै लोकोऽग्निः" इति श्रुतेः । स्मरन्ति च मुनयः "द्यां मूर्धानं यस्य विप्रा विदन्ति खं वै नाभिं चन्द्रसूर्यौ च नेत्रे । दिशःश्रोत्रे विद्धि पादौ क्षितिं च सोऽचिन्त्यात्मा सर्वभूतप्रणेता" इति । "यस्याग्निरास्यं द्यौर्मूर्धां खं नाभिश्चरणौ क्षितिः । सूर्यश्चक्षुर्द्दिशः श्रोत्रं तस्मै लोकात्मने नमः" इति च । इह च द्युप्रभृतयो वैश्वानरस्य मूर्धाद्यवयवेनोच्यन्ते । तथा हि, तैरौपमन्यवप्रभृतिभिर्महर्षिभिः "आत्मानमेवेमं वैश्वानरं सम्प्र-त्यध्येषि तमेव नो ब्रूहि" इति पृष्टः केकयस्तेभ्यो वैश्वानरात्मानमुपदिदिक्षुर्विशेषप्रश्नान्यथानुपपत्त्या वैश्वा-नरात्मन्येतैः किञ्चित् ज्ञातं किञ्चिदज्ञातमिति विज्ञाय ज्ञाताज्ञातांशबुभुत्सया तानेकैकं पप्रच्छ । तत्र "औप-मन्यव कं त्वमात्मात्मानमुपास्से" इति पृष्टे "दिवमेव भगवो राजन्" इति तेन चोक्ते दिवि तस्य पूर्णवैश्वान-रात्मबुदिं्ध निवर्तयन् वैश्वानरस्य द्यौर्मूर्धेति चोपदिशंस्तस्या वैश्वानरांशभूताया दिवस्सुतेजा इति गुणनामधेयं प्राचिख्यपत् । एवं सत्ययज्ञादिभिरादित्यवाय्वाकाशपृथिवीनामेकैकेनैकैकमुपास्यमानतया कथितानां

1.2.26

 

"विश्वरूपः, पृथग्वर्त्मा, बहुलो, रयिः, पतिष्ठा" इत्येकैकगुणनामधेयानि वैश्वानरात्मनश्चक्षुःप्राणसन्देहव-स्तिपादावयवत्वं चोपदिष्टम् । सन्देहो मध्यकाय उच्यते; अत एवम्भूतद्युर्मर्धत्वादिविशिष्टं परमपुरुषस्यैव रूपमिति वैश्वानरः परमपुरुष एव ।। पुनरप्यनिर्णयमेवाशङ्कय परिहरति -

1.2.27 शब्दादिभ्योऽन्तःप्रतिष्ठानाच्च नेति चेन्न तथा दृष्टयुपदेशादसम्भवात्पुरुषमपि चैनमधीयते ।। 27 ।।

1.2.27

 

यदुक्तं वैश्वानरः परमात्मेति निश्चीयत इति । तन्न; शब्दादिभ्योऽन्तःप्रतिष्ठानाच्च जाठरस्याप्यग्नेरिह प्रतीय-मानत्वात् । शब्दस्तावद्वाजिनां वैश्वानरविद्याप्रकरणे "स एषोऽग्निर्वैश्वानरः" इति वैश्वानरसमानाधिकरण-ताऽग्निरिति श्रूयते; अस्मिन् प्रकरणे च "हृदयं गार्हपत्यो मनोऽन्वाहार्यपचन आस्यमाहवनीयः" इति वैश्या-नरस्य हृदयादिस्थस्याग्नित्रयकल्पनं क्रियते तद्यद्भक्तं प्रथममागच्छेत्तद्धोमीयं स यां प्रथमामाहुतिं जुहुयात्तां जुहुयात् प्राणाय स्वाहा" इत्यादिना प्राणाहुत्याधारत्वं च वैश्वानरस्यावगम्यते । तथा वैश्वानरस्यास्मिन् पुरुषे-ऽन्तःप्रतिष्ठानं वाजसनेयिनः समामनन्ति "स यो हैतमेवमग्निं वैश्वानरं पुरुषविधं पुरुषेऽन्तःप्रतिष्ठितं वेद" इति । अतोऽग्निशब्दसामानाधिकरण्यादग्नित्रेतापरिकल्पनात्प्राणाहुत्याधारमावादन्तःप्रतिष्ठानाच्च वैश्वानरस्य जाठ-रत्वमपि प्रतीयत इति नैकान्ततः परमात्मत्वमिति चेत् तन्न; तथा दृष्टयुपदेशात्-पूर्वोक्तस्य त्रैलोक्यशरीरस्य

1.2.27

 

परस्य ब्रह्मणो वैश्वानरस्य जाठराग्निशरीरतया तद्विशिष्टस्योपासनोपदेशात् । अग्निशब्दादिभिर्हि न केवलो जाठरः प्रतिपाद्यते, अपि तु जाठराग्निविशिष्टः परमात्मा । कथमिदमवगम्यत इति चेत् असम्भवात् जाठरस्य केवलस्य त्रैलोक्यशरीरत्वासम्भवात् । त्रैलोक्यशरीरतया प्रतिपन्नवैश्वानरसमानाधिकरणो जाठरविषयतया प्रतीयमानोऽग्निशब्दो जाठरशरीरतया तद्विशिष्टं परमात्मानमेवाभिदधातीत्यर्थः । यथोक्तं भगवता "अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः । प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम्" इति जाठरानलशरीरोभूत्वे-त्यर्थः । अतस्तद्विशिष्टस्योपासनमत्रोपदिश्यते । किञ्च पुरुषमपि चैनमधीयते वाजसनेयिनः "स एषोऽग्नि-

1.2.28

 

र्वैश्वानरो यत्पुरुषः" इति, न जाठरस्य केवलस्य पुरुषत्वम् परत्मन एव हि निरुपाधिकं पुरुषत्वम्, यथा "सह-स्रशीर्षा पुरुषः" "पुरुष एवेदं सर्वम्" इत्यादौ ।।

1.2.28 अत एव न देवता भूतं च ।। 28 ।।

उक्तेभ्य एव हेतुभ्यो देवतायाश्च तृतीयस्य महाभूतस्यापि न वैश्वानरत्वप्रसङ्गः ।।

1.2.29 साक्षादप्यविरोधं जैमिनिः ।। 29 ।।

1.2.29

वैश्वानरसमानाधिकरणस्याग्निशब्दस्य जाठराग्निशरीरतया तद्विशिष्टस्य परमात्मनो वाचकत्वम्, तथैव पर-मात्मन उपास्यत्वं चोक्तम् । जैमिनिस्त्वाचार्यो वैश्वानरशब्दवदग्निशब्दस्यापि परमात्मन एव साक्षात् अव्य-

1.2.29

 

वधानेन वाचकत्वेन न कश्चिद्विरोध इति मन्यते । एतदुक्तं भवति- यथा वैश्वानरशब्दः साधारणोऽपि परमा-त्मासाधारणधर्मविशेषितो विश्वेषं नराणां नेतृत्वादिना गुणेन परमात्मानमेवाभिदधातीति निश्चीयते; एव-

1.2.29

 

मग्निशब्दोऽप्यग्रनयनादिना येनैव गुणेन योगाज्ज्वलने वर्त्तते, तस्यैव गुणस्य निरुपाधिकस्य काष्ठागतस्य परमात्मनि सम्भवादस्मिन् प्रकरणे परमात्मासाधारणर्धमविशेषितः परमात्मानमेवाभिधत्त इति ।।

1.2.30

 

"यस्त्वेतमेवं प्रादेशमात्रमभिविमानम्" इत्यपरिच्छिन्नस्य परस्य ब्रह्मणो द्युतप्रभृतिपृथिव्यन्तप्रदेशसम्बन्धिन्या मात्रया परिच्छिन्नत्वं कथमुपपद्यते ? तत्राह -

1.2.30 अभिव्यक्तेरित्याश्मरथ्यः ।। 30 ।।

1.2.30

उपासकाभिव्यक्तयर्थं प्रादेशमात्रत्वं परमात्मन इत्याश्मरथ्य आचार्यो मन्यते, "द्यौर्मूर्धा, आदित्यश्चक्षुः, वायुः प्राणः, आकाशो मध्यकायः, आपो वस्तिः, पृथिवी पादौ" इति द्युप्रभृतिप्रदेशसम्बन्धिन्या मात्रया परिच्छिन्नत्वं कृत्स्नमभिव्याप्तवतो विगतमानस्य ह्यभिव्यक्तेरेव हेतोर्भवति ।।

1.2.31

 

मूर्द्धप्रभृत्यवयविशेषैः पुरुषविधत्वं परस्य ब्रह्मणः किमर्थमिति चेत् तत्राह -

1.2.31 अनुस्मृतेर्बादरिः ।। 31 ।।

1.2.31

तथोपासनार्थमिति बादरिराचार्यो मन्यते । "यस्त्वेतमेवमभिविमानमात्मानं वैश्वानरमुपास्ते स सर्वेषु लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मस्वन्नमत्ति" इति ब्रह्मप्राप्तये ह्युपासनमुपदिश्यते । एतमेवमिति उक्तप्रकारेण पुरुषाकारमित्यर्थः । सर्वेषु लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मसु वर्तमानं यदन्नम्-भोग्यं, तदत्ति-सर्वत्र वर्त्तमानं स्वत एवानवधिकातिशयानन्दं ब्रह्मानुभवति । यत्तु सर्वैः कमर्वश्यैरात्मभिः प्रत्येकमनन्यसाधारणमन्नं भुज्यते तन्मुमुक्षुभिस्त्याज्यत्वादिह न गृह्यते ।।

1.2.32

यदि परमात्मा वैश्वानरः, कथं तर्ह्युरःप्रभृतीनां वेद्यादित्वोपदेशः, यावता जाठराग्निपरिग्रह एवैतदुपपद्यत इत्यत्राह -

1.2.32 सम्पत्तेरिति जैमिनिस्तथा हि दर्शयति ।। 32 ।।

1.2.32

अस्य परमात्मन एव वैश्वानरस्य द्युप्रभृतिपृथिव्यन्तशरीरस्य समाराधनभूतायाः उपासकैरहरहः क्रियमा-णायाः प्राणाहुतेरग्निहोत्रत्वसम्पादनायायमुरःप्रभृतीनां वेदित्वाद्युपदेश इति जैमिनिराचार्यो मन्यते । तथा हि परमात्मोपासनोचितमेव फलं प्राणाहुत्या अग्निहोत्रसम्पतिं्त च दर्शयतीयं श्रुतिः । "स य इदमविद्वानग्निहोत्रं

1.2.33

 

जुह #ोति यथाङ्गारानपोह्य भस्मनि जुहायात्तादृक् तत्स्यात् अथ य एतदेवं विद्वानग्निहोत्रं जुहोति तस्य सर्वेषु लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मसु हुतं भवति तद्यथेषीकतूलमग्नौ प्रोतं प्रदूयतैवं हास्य सर्वे पाप्मनः प्रदूयन्ते" इति ।

1.2.33 आमनन्ति चैनमस्मिन् ।। 33 ।।

1.2.33

एनम् परमपुरुषं द्युमूर्धत्वादिविशिष्टं वैश्वानरम् अस्मिन् उपासकशरीरे प्राणाहुत्याधारत्वाय आमनन्ति च "तस्य ह वा एतस्यात्मनो वैश्वानरस्य मूर्धैव सुतेजाः" इत्यादिना । अयमर्थः-"यस्त्वेतमेवं प्रादेशमात्रमभि-विमानमात्मानं वैश्वानरमुपास्ते" इति त्रैलोक्यशरीरस्य परमात्मनो वैश्वानरस्योपासनं विधाय "सर्वेषु लोकेषु" इत्यादिना ब्रह्मप्राप्तिं च फलमुपदिश्य अस्यैवोपासनस्याङ्गभूतं प्राणाग्निहोत्रं "तस्य ह वा एतस्य" इत्यादिनो-

1.2.33

 

पदिशति; यः पूर्वमुपास्यतयोपदिष्टो वैश्वानरस्तस्यावयवभूतानग्न्यादित्यादीन् सुतेजोविश्वरूपादिनामधेया-नुपासकशरीरे मूर्धादिपादान्तेषु सम्पादयति । मूर्धैव सुतेजाः-उपासकस्य मूर्धैव परमात्मनमूर्धमूता द्यौरित्यर्थः । चक्षुर्विश्वरूपः आदित्य इत्यर्थः । प्राणः पृथग्वर्त्मा-वायुरित्यर्थः । सन्देहो बहुलः-उपासकस्य मध्यकाय एव परमात्ममध्यकायभूत आकाश इत्यर्थः । वस्तिरेव रयिः-अस्य वस्तिरेव तदवयवभूता आप इत्यर्थः । पृथिव्येव पादौ-अस्य पादविव तत्पादभूता पृथिवीत्यर्थः । एवमुपासकस्स्वशरीरे परमात्मानं त्रैलोक्यशरीरं वैश्वानरं सन्निहितमनुसन्धाय स्वकीयान्युरोलोमहृदयमन आस्यानि प्राणाहुत्याधारस्य परमात्मनो वैश्वानरस्य वेदि-बर्हिर्गार्हपत्यान्वाहार्यपचनाहवनीयानग्निहोत्रोपकरणभूतात् परिकल्प्य प्राणाहुतेश्चाग्निहोत्रत्वं परिकल्प्यैवंविधेन प्राणाग्निहोत्रेण परमात्मानं वैश्वानरमाराधयेदिति "उर एव वेदिर्लोमानि बर्हिर्हृदयं गार्हपत्यः" इत्यादिनोप-दिश्यते । अतः परमात्मा पुरुषोत्तम एव वैश्वानर इति सिद्धम् ।।



1.3.1 द्युभ्वाद्यायतनं स्वशब्दात् ।। 1 ।।

1.3.1

आथर्वणिका अधीयते "यस्मिन्द्यौः पृथिवी चान्तरिक्षमोतं मनस्सह प्राणैश्च सर्वैः । तमेवैकं जानथात्मानमन्या वाचो विमुञ्चथ अमृतस्यैष सेतुः" इति । तत्र संशयः-किमयं द्युपृथिव्यादीनामा-

1.3.1

 

यतनत्वेन श्रूयमाणो जीवः, उत परमात्मा ? इति । किं युक्तम् ? जीव इति । कुतः ? "अरा इव रथनाभौ संहता यत्र नाड्यस्स एषोन्तश्चरते बहुधा जायमानः" इति परस्मिन् श्लोके पूर्ववाक्यप्रस्तुतं द्युपृथिव्याद्यायतनं "यत्र" इति पुनरपि सप्तम्यन्तेन परामृश्य तस्य नाड्याधारत्वमुक्तवा, पुनरपि "स एषोऽन्तश्चरते बहुधा जायमानः" इति तस्य बहुधा जायमानत्वञ्चोच्यते; नाडीसम्बन्धो देवादिरूपेण बहुधा जायमानत्वञ्च जीवस्यैव धर्मः । अस्मि-न्नपि श्लोके "ओतं मनस्सह प्राणैश्च सर्वैः" इति प्राणपञ्चकस्य मनसश्चाश्रयत्वमुच्यमामं जीवधर्म एव । एवं जीवत्वे निश्चिते सति द्युपृथिव्याद्यायतनत्वादिकं यथाकथञ्चित्सङ्गमयितव्यमिति ।

एवं प्राप्ते प्रचक्ष्महे-द्युभ्वाद्यायतनं स्वशब्दात् । द्युपृथिव्यादीनामायतनं परं ब्रह्म; कुतः ? स्वशब्दात्-पर-ब्रह्मासाधारणशब्दात् । "अमृतस्यैष सेतुः" इति परस्य ब्रह्मणोऽसाधारणश्शब्दः । "तमेवं विद्वानमृत इह भवति । नान्यः पन्था अयनाय विद्यते" इति सर्वत्रोपनिषत्सु स एवामृतत्वप्राप्तिहेतुश्श्रूयते । सिनोतेश्च बन्धनार्थत्वात्सेतुः अमृतस्य प्रापक इत्यर्थः । सेतुरिव वा सेतुः-नद्यादिषु सेतुर्हि कूलस्य प्रतिलम्भकः, संसाराणर्वपारभूतस्यामृत-स्यैष प्रतिलम्भक इत्यर्थः । आत्मशब्दश्च निरुपाधिकः परस्मिन् ब्रह्मणि मुख्यवृत्तः, आप्नोतीति ह्यात्मा, स्वेतर-समस्तस्य नियन्तृत्वेन व्याप्तिस्तस्यैव सम्भवति; अतस्सोपि तस्यैव शब्दः । "यस्सर्वज्ञस्सर्ववित्" इत्यादयश्चो-

1.3.2

 

परिनताः परस्यैव ब्रह्मणश्शब्दाः । नाड्याधारत्वं तस्यापि सम्भवति "सन्ततं सिराभिस्तु लम्बत्या कोशस-न्निभम्" इत्यारभ्य "तस्याश्शिखाया मध्ये परमात्मा व्यवस्थितः" इति श्रवणात् । "बहुधा जायमानः" इत्यपि परस्मिन् ब्रह्मणि सङ्गच्छते । "अजायमानो बहुधा विजायते । तस्य धीराः परिजानन्ति योनिम्" इति देवादीनां समाश्रयणीयत्वाय तत्तज्जातीयरूपसंस्थानगुणकर्मसमन्वितः स्वकीयं स्वभावमजहदेव स्वेच्छया बहुधा विजायते परः पुरुष इत्यभिधानात् । स्मृतिरपि "अजोपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् । प्रकृतिं स्वा-मधिष्ठाय सम्भवाम्यात्ममायया" इति । मनःप्रभृतिजीवोपकरणाधारत्वं च सर्वाधारस्य परस्यैवोपपद्यते ।

इतश्च परमपुरुषः-

1.3.2 मुक्तोपसृप्यव्यपदेशाच्च ।। 2 ।।

1.3.2

 

अयं द्युपृथिव्याद्यायतनभूतः पुरुषः संसारबन्धान्मुक्तैरपि प्राप्यतया व्यपदिश्यते । "यदा पश्यः पश्यते रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम् । तथा विद्वान् पुण्यपापे विधूय निरञ्जनः परमं साम्यमुपैति" "यथा नद्यस्स्यन्दमानास्समुद्रे अस्तं गच्छन्ति नामरूपे विहाय । तथा विद्वान्नामरूपाद्विमुक्तः परात्परं पुरुषमुपैति दिव्यम्" इति । संसारबन्धनाद्विमुक्ता एव हि विधूतपुण्यपापा निरञ्जना नामरूपाभ्यां विनिर्मुक्ताश्च । पुण्य-पापनिबन्धनाचित्संसर्गप्रयुक्तनामरूपभाक्तवमेव हि संसारः । अतो विधूतपुण्यपापैर्निरञ्जनैः प्रकृतिसंसर्ग- रहितैः परेण ब्रह्मणा परमं साम्यमापन्नैः प्राप्यतया निर्दिष्टो द्युपृथिव्याद्यायतनभूतः पुरुषः परं ब्रह्मैव ।

परब्रह्माह्यासाधारणशब्दादिभिः परमेव बह्मेति पसाध्य प्रत्यगात्मासाधारणशब्दाभावाच्चायं पर एवेत्याह-

1.3.3 #ानुमानमतच्छब्दात्प्राणभृच्च ।। 3 ।।

1.3.3

 

यथाऽस्मिन् प्रकरणे प्रतिपादकशब्दाभावात्प्रधानं न प्रतिपाद्यम्; एवं प्राणभृदपीत्यर्थः । अनुमीयत इत्य-नुमानं परोक्तं प्रधानमुच्यते, अनुमानप्रमितत्वादानुमानमिति वा । अतच्छब्दात् तद्वाचिशब्दाभावादित्यर्थः । "अर्थाभावे यदव्ययम्" इत्यव्ययीभावः ।।

1.3.4

इतश्चायं न प्रत्यगात्मा-

1.3.4 भेदव्यपदेशात् ।। 4 ।।

1.3.4

 

"समाने वृक्षे पुरुषो निमग्नोऽनीशया शोचति मुह्यमानः । जुष्टं यदा पश्यत्यन्यमीशमस्य महिमानमिति वीतशोकः" इत्यादिभिर्जीवाद्विलक्षणत्वेनायं व्यपदिश्यते । अनीशया-भोग्यभूतया प्रकृत्या मुह्यमानश्शोचति

1.3.5

 

जीवः, अयं यदा स्वस्मादन्यं सर्वस्येशं प्रियमाणम्, अस्य-ईश्वरस्य महिमानं च निखिलजगन्नियमनरूपं पश्यति; तदा वीतशोको भवति ।।

1.3.5 प्रकरणात् ।। 5 ।।

1.3.5

 

प्रकरणञ्चेदं परस्य ब्रह्मण इति "अदृश्यत्वादिगुणको धर्मोक्तेः" इत्यत्रैव प्रदर्शितम् । नाडीसम्बन्धबहु-धाजायमानत्वमनःप्राणाधारत्वैश्च प्रकरणविच्छेदाशङ्कामात्रमत्र पर्यहाष्मर् ।।

1.3.6 स्थित्यदनाभ्यां च ।। 6 ।।

1.3.6

 

"द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते । तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचा-

1.3.6

 

कशीति" इत्येकस्य कर्मफलादनम् अन्यस्य च कर्मफलमनश्नत एव दीप्यमानतया शरीरान्तस्थितिमात्रं प्रति-पाद्यते । तत्र कर्मफलमनश्नन्दीप्यमान एव सर्वज्ञोऽमृतसेतुस्सर्वात्मा द्युभ्वाद्यायतनं भवितुमर्हति, न पुनः कर्मफलमदन् शोचन्प्रत्यगात्मा; अतो द्युभ्वाद्यायतनं परमात्मेति सिद्धम् ।। ।। इति द्युभ्वाद्यधिकरणम् ।।

1.3.7 भूमा सम्प्रसादादध्युपदेशात् ।। 7 ।।

1.3.7

 

इदमामनन्ति च्छन्दोगाः "यत्र नान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति स भूमा । अथ यत्रान्यत्पश्यत्यन्यच्छृणोत्यन्यद्विजानाति तदल्पम्" इति । अत्रायं भूमशब्दो भावप्रत्ययान्तो व्युत्पाद्यते । तथा हि; पृथ्वादिषु बहुशब्दः पठ्यते, ततः "पृथ्वादिभ्य इमनिज्वा" इति इमनिच्प्रत्यये कृते

1.3.7

 

"बहोर्लोपो भू च बहोः" इति प्रकृतिप्रत्यययोर्विकारे भूमेति भवति । भूमा-बहुत्वमित्यर्थः । अत्र चायं बहुशब्दो वैपुल्यवाची, न सङ्खयावाची; "यत्रान्यत्पश्यति तदल्पम्" इत्यल्पप्रतियोगित्वश्रवणात् । अन्यशब्दनिर्द्दिष्ट-धर्मिप्रतियोगिप्रतिपादनपरत्वादेव धर्मिपरश्च निश्चीयते; न धर्ममात्रपरः । तदेवं भूमेति विपुल इत्यर्थः । वैपुल्य-विशेष्यश्चेहात्मेत्यवगतः "तरति शोकमात्मवित्" इति प्रक्रम्य भूमविज्ञानमुपदिश्य "आत्मैवेदं सर्वम्" इति

तस्यैवोपसंहारात् । अत्र संशय्यते, किमयं भूमगुण विशिष्टः प्रत्यगात्मा, उत परमात्मा ? इति । किं युक्तम् ?

1.3.7

 

प्रत्यगात्मेति । कुतः ? "श्रुतं ह्येवमेवं भगवद्दृशेभ्यस्तरति शोकमात्मवित्" इत्यात्मजिज्ञासयोपसेदुषे नारदाय नामादिप्राणपर्यन्तेषु उपास्यतयोपदिष्टेषु "अस्ति भगवो नामनो भूयः" "अस्ति भगवो वाचो भूयः" इत्यादयः प्रश्नाः, "वाग्वा व नाम्नो भूयसी" "मनो वाव वाचो भूयः" इत्यादीनि च प्रतिवचनानि प्राणात् प्राचीनेषु दृश्यन्ते; प्राणो तु न पश्यामः, अतः प्राणपर्यन्त एवायमात्मोपदेश इति प्रतीयते, तेनेह प्राणशब्दनिर्द्दिष्टः प्राण-सहचारी प्रत्यगात्मैव, न वायुविशेषमात्रम् । "प्राणो ह पिता प्राणो ह माता" इत्यादयश्च प्राणस्य चेतनता-मवगमयन्ति "पितृहा मातृहा" इत्यादिना सप्राणेषु नितृप्रभृतिषूपमर्द्दकारिणि हिंसकत्वनिमित्तोपक्रोशवच-नात्तेष्वेव विगतप्राणेष्वत्यन्तोपमर्दकारिण्यप्युपक्रोशाभाववचनाच्च हिंसायोग्यश्चेतन एव प्राणशब्दनिर्द्दिष्टः । अप्राणेषु स्थावरेष्वपि चेतनेषूपमर्द्दभावाभावयोर्हिंसातदभावदर्शनादयं हिंसायोग्यतया निर्द्दिष्टः प्राणः प्रत्य-

1.3.7

 

गात्मैवेति निश्चीयते, अत एव च अरनाभिदृष्टान्ताद्युपन्यासेन प्राणशब्दनिर्द्दिष्टः पर इति न भ्रमितव्यम् । परस्य हिंसाप्रसङ्गाभावात्, जीवादितरस्य तद्भोग्यभोगोपकरणभूतस्य कृत्स्नस्याचिद्वस्तुनो जीवायत्तस्थितित्वेन प्रत्य-गात्मन्येवारनाभिदृष्टान्तोपपत्तेश्च । अयमेव च प्राणशब्दनिर्द्दिष्टो भूमा, "अस्ति भगवः प्राणाद्भूयः" इति प्रश्नस्य "अदो वाव प्राणाद्भूयः" इति प्रतिवचनस्य चाभावाद्भूमसंशब्दनात्प्राक्प्राणप्रकरणस्याविच्छेदात् । किञ्च प्राण-वेदिनोऽतिवादित्वमुक्तवा तमेव "एष तु वा अतिवदति" इति प्रत्यभिज्ञाप्य "यस्सत्येनातिवदति" इति तस्य सत्यवदनं प्राणोपासनाङ्गतयोपदिश्य उपादेयस्य सत्यवदनस्य शेषितया पूर्वनिर्दिष्टप्राणयाथात्म्यविज्ञानं "यदा वै विजानात्यथ सत्यं वदति" इत्युपदिश्य तत्सिध्द्यर्थं च मननश्रद्धानिष्ठाप्रयत्नानुपदिश्य तदारम्भाय च प्राप्य-भूतप्राणशब्दनिर्दिष्टप्रत्यगात्मस्वरूपस्य सुखरूपताज्ञानमुपदिश्य तस्य च सुखस्य विपुलता "भूमा त्वेव विजिज्ञासितव्यः" इत्युपदिश्यते । तदेवं प्रत्यगात्मन एवाविद्यावियुक्तं रूपं विपुलसुखमित्युपदिष्टमिति "तरति शोकमात्मवित्" इत्युपक्रमाविरोधश्च; अतो भूमगुणविशिष्टः प्रत्यगात्मा यत एवं भूमगुणविशिष्टः प्रत्यगात्मा अत एवाहमर्थे प्रत्यगात्मनि "अहमेवाधस्तादहमुपरिष्टात्" इत्यारभ्य "अहमेवेदं सर्वम्" इति प्रत्यगात्मनो वैभ-वमुपदिशति । एवं प्रत्यगात्मत्वे निश्चिते सति तदनुगुणतया वाक्यशेषो नेतव्य इति ।

1.3.7

 

एवं प्राप्तेऽभिधीयते- भूमा सम्प्रसादादध्युपदेशात् । भूमगुणविशिष्टो न प्रत्यगात्मा, अपि तु परमात्मा । कुतः ? सम्प्रसादादध्युपदेशात्- सम्प्रसादः प्रत्यगात्मा, "एष सम्प्रसादोऽस्माच्छरीरात्समुत्थाय परं ज्योति-रुपसम्पद्य स्वेन रूपेणाभिनिष्पद्यते" इत्युपनिषत्प्रसिद्धेः । संप्रसादात्-प्रत्यगात्मनोऽधिकतया भूमविशिष्टस्य सत्यशब्दाभिधेयस्योपदेशादित्यर्थः । सत्यशब्दाभिधेयं च परं बह्म । एतदुक्तं भवति, यथा नामादिषु प्राण-पर्यन्तेषु पूर्वपूर्वाधिकतयोत्तरोत्तराभिधानार्त्पेवेभ्य उत्तरेषामर्थान्तरत्वम्; एवं प्राणशब्दनिर्दिष्टात्प्रत्यगात्मनो-ऽधिकतया निर्द्दिष्टस्सत्यशब्दाभिधेयस्तस्मादर्थान्तरभूत एव; सत्यशब्दनिर्द्दिष्ट एव भूमेति सत्याख्यं परं ब्रह्मैव भूमेत्युपदिश्यत इति । तदाह वृत्तिकारः "भूमा त्वेवेति भूमा ब्रह्म नामादिपरम्परया आत्मन ऊर्ध्वमस्योपदेशात्" इति । प्राणशब्दनिर्द्दिष्टादधिकतया सत्यस्योपदेशः कथमवगम्यत इति चेत् "स वा एष एवं पश्यन्नेवं मन्वान

1.3.7

 

एवं विजानन्नतिवादी भवति" इति प्राणविदोऽतिवादित्वमुक्तवा "एष तु वा अतिवदति यस्सत्येनातिवदति" इति सत्यवेदित्वेनातिवादिनं तुशब्देन पूर्वस्मादतिवादिनो व्यावतर्यति । अत एव "एष तु वा अतिवदति" इत्यत्र प्राणातिवादिनो न प्रत्यभिज्ञा, अतोऽस्यातिवादित्वनिमित्तं सत्यं पूर्वातिवादित्वनिमित्तात्प्राणादधिकमिति विज्ञायते । ननु च प्राणवेदिन एव

सत्यवदनमङ्गत्वेनोपदिष्टम्; अतः प्राणप्रकरणाविच्छेद इत्युक्तम् । नैतद्युक्तम्; तुशब्देन ह्यतिवाद्येवान्यः प्रतीयते, न तु तस्यैवातिवादिनः सत्यवदनाङ्गविशिष्टतामात्रम् । "एष तु वा अग्निहोत्री यस्सत्यं वदति" इत्यादिष्वग्निहोत्र्यन्तराप्रतीतेः प्रतीतस्यैवाग्निहोत्रिणस्सत्यवदनाङ्गविधानमिति क्लिष्टा गति-

1.3.7

 

राश्रीयते, अत्र त्वतिवाद्यन्तरत्वनिमित्तं सत्यशब्दाभिधेयं परं ब्रह्म प्रतीयते । सत्यशब्दश्च "सत्यं ज्ञानमनन्तं ब्रह्म" इत्यादिषु परस्मिन् ब्रह्मणि प्रयुक्तः, अतस्तन्निष्ठस्यातिवादिनः पूर्वस्मादधिकत्वं सम्भवतीति वाक्य-स्वरससिद्धमन्यत्वं न बाधितव्यम् । अतिवादित्वं हि वस्त्वन्तरात्पुरुषार्थतया अतिक्रान्तस्वोपास्यवस्तुवादि-त्वम्; नामाद्याशापर्यन्तोपास्यवस्त्वतिक्रान्तस्वोपास्यप्राणशब्दनिर्द्दिष्टप्रत्यगात्मवादित्वात्प्राणविदोऽतिबा-दित्वम्; तस्यापि सातिशयपुरुषार्थत्वान्निरतिशयपुरुषार्थतयोपास्यपरब्रह्मवादिन एव साक्षादतिवादित्वमिति "एष तु वा अतिवदति यस्सत्येनातिवदति" इत्युक्तम् । सत्येनेतीत्थम्भूतलक्षणो तृतीया; सत्येन-परेण ब्रह्म-णोपास्येनोपलक्षितो योऽतिवदतीत्यर्थः । अत एवैवं शिष्यः प्रार्थयते "सोऽहं भगवस्सत्येनातिवदानि" इति । आचार्यश्च "सत्यं त्वेव विजिज्ञासितव्यम्" इत्याह । "आत्मनः प्राणः" इति च प्राणशब्दनिर्द्दिष्टस्यात्मन

1.3.7

 

उत्पत्तिरुच्यते; अतः "तरति शोकमात्मवित्" इति प्रक्रान्त आत्मा प्राणशब्दनिर्द्दिष्टादन्य इति गम्यते । "यत्तू-क्तम्" "अस्ति भगवः प्राणाद्भूयः" इति प्रश्नस्य "अदो वाव प्राणाद्भूयः" इति प्रतिवचनस्य चादर्शनात्प्रक्रान्त आत्मोपदेशः प्राणोपदेशपर्यवसानो गम्यत इति । तदयुक्तम्, न हि प्रश्नप्रतिवचनाभ्यामेवार्थान्तरत्वं गम्यते; प्रमाणान्तरेणापि तत्सम्भवात् । उक्तं च प्रमाणान्तरम् । "अस्ति भगवः प्राणाद्भूयः" इत्यपृच्छतोऽयमभिप्रायः नामादिष्वाशापर्यन्तेष्वचेतनेषु पुरुषार्थभूयस्तया पूर्वपूर्वमतिक्रान्तेष्वप्युत्तरोत्तरेषूपदिष्टेषु तत्तद्वेदिन आचा-र्येणातिवादित्वं नोक्तम्, प्राणशब्दनिर्दिष्टप्रत्यगात्मयाथात्म्यवेदिनस्तु पुरुषार्थभूयस्त्वातिशयं मन्वानेन "स वा एष एवं पश्यन्नेवं मन्वान एवं विजानन्नतिवादी भवति" इत्यतिक्रान्तवस्तुवादित्वमुक्तम्; अतोऽत्रैवात्मो-पदेशस्समाप्त इति मत्वा शिष्यो भूयो न पप्रच्छ । आचार्यस्त्विदमपि सातिशयं मत्वा निरतिशयपुरुषार्थभूतं सत्यशब्दाभिधेयं परं ब्रह्म "एष तु वा अतिवदति यस्सत्येनाति वदति" इति स्वयमेवोपचिक्षेप । शिष्योऽपि

1.3.7

 

परमपुरुषार्थरूपे परस्मिन् ब्रह्मण्युपक्षिप्ते तत्स्वरूपतदुपासनयाथात्म्यबुभुत्सया "सोऽहं भगवस्सत्त्येनाति-वदानि" इति प्रार्थयामास । ततो ब्रह्मसाक्षात्कारनिमित्तातिवादित्वसिद्धये ब्रह्मसाक्षात्कारोपायभूतं ब्रह्मोपा-सनम् "सत्यं त्वेव विजिज्ञासितव्यम्" इत्युपदिश्य तदुपायभूतं ब्रह्ममननं "मतिस्त्वेव विजिज्ञासितव्या" इत्यु-पदिश्य श्रवणप्रतिष्ठार्थत्वान्मननस्य मननोपदेशेन श्रवणमर्थसिद्धं मत्वा श्रवणोपायभूतां ब्रह्मणि श्रद्धां "श्रद्धा त्वेव विजिज्ञासितव्या" इत्युपदिश्य तदुपायभूतां च तन्निष्ठां "निष्ठा त्वेव विजिज्ञासितव्या" इत्युपदिश्य तदु-पायभूतां तदुद्योगप्रयत्नरूपां कृतिमपि "कृतिस्त्वेव विजिज्ञासितव्या" इत्युपदिश्य श्रवणाद्युपक्रमरूपकृतिसिद्धये

1.3.7

 

प्राप्यभूतस्य सत्यशब्दाभिहितस्य ब्रह्मणः सुखरूपता ज्ञातव्येति" "सुखं त्वेव विजिज्ञासितव्यम्" इत्युपदिश्य निरतिशयविपुलमेव सुखं परमपुरुषार्थरूपं भवतीति तस्यैव ब्रह्मणः सुखरूपस्य निरतिशयविपुलता ज्ञातव्येति "भूमा त्वेव विजिज्ञासितव्यः" इत्युपदिश्य निरतिशयविपुलसुखरूपस्य ब्रह्मणो लक्षणमिदमुच्यते "यत्र नान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति स भूमा" इति । अयमर्थः, अनवधिकातिशयसुखरूपे ब्रह्म-ण्यनभूयमाने ततोऽन्यत्किमपि न पश्यत्वनुभविता, ब्रह्मस्वरूपतद्विभूत्यन्तर्गतत्वाच्च कृत्स्नस्य वस्तुजा-

1.3.7

 

तस्य; अत ऐश्वर्यापरपर्यायविभूतिगुणविशिष्टं निरतिशयसुखरूपं ब्रह्मानुभवस्तद्य्वतिरिक्तस्य वस्तुनोऽभा- वादेव किमप्यन्यन्न पश्यति, अनुभाव्यस्य सर्वस्य सुखरूपत्वादेव दुःखं च न पश्यति; तदेव हि सुखम् यद-नुभूयमानं पुरुषानुकूलं भवति । ननु चेदमेव जगद्ब्रह्मणोऽन्यतया अनुभूयमानं दुःखरूपं परिमितसुखरूपं च भवत्कथमिव ब्रह्मविभूतित्वेन तदात्मकतया अनुभूयमानं सुखरूपमेव भवेत् ? उच्यते; कर्मवश्यानां क्षेत्रज्ञानां ब्रह्मणोऽन्यत्वेनानुभूयमानं कृत्स्नं जगत्तत्तत्कर्मानुरूपं दुःखं च परिमितसुखं च भवति अतो ब्रह्मणोऽन्यतया परिमितसुखत्वेन दुःखत्वेन च जगदनुभवस्य कर्मनिमित्तत्वात्कर्मरूपाविद्याविमुक्तस्य तदेव जगद्विभूतिगुण-

1.3.8

 

विशिष्टब्रह्मानुभवान्तर्गतं सुखमेव भवति । यथा पित्तोपहतेन पीयमानं पयः पित्ततारतम्येनाल्पसुखं विपरीतं च भवति, तदेव पयः पित्तानुपहतस्य सुखायैव भवति; यथैव राजपुत्रस्य पितुर्लीलोपकरणमतथात्वेनानु-सन्धीयमानं प्रियत्वमनुपगतं तथात्वानुसन्धाने प्रियतमं भवति; तथा निरतिशयानन्दस्वरूपस्य ब्रह्मणोऽन-वधिकातिशयासङ्खयेयकल्याणगुणाकरस्य लीलोपकरणं तदात्मकं चानुसन्धीयमानं जगन्निरतिशयप्रीतये भवत्येव; अतो जगदैश्वर्यविशिष्टमनवधिकातिशयसुखरूपं ब्रह्मानुभवंस्ततोन्यत्किमपि न पश्यति, दुःखं च न पश्यति । एतदेवोपपादयति वाक्यशेषः "स वा एष एवं पश्यन्नेवं मन्वान एवं विजानन्नात्मरतिरात्मक्रीड आत्ममिथुन आत्मानन्दः स स्वराड्भवति तस्य सर्वेषु लोकेषु कामचारो भवति अथ येऽन्यथाऽतो विदुरन्य-राजानस्ते क्षय्यलोका भवन्ति तेषां सर्वेषु लोकेष्वकामचारो भवति" इति । स्वराट्-अकर्मवश्यः । अन्यराजानः-कर्मवश्याः । तथा "न पश्यो मृत्युं पश्यति न रोगं नोत दुःखताम् । सर्वं ह पश्यः पश्यति सर्वमाप्नोति सर्वशः" इति च । निरतिशयसुखरूपत्वं च ब्रह्मणः "आनन्दमयोऽभ्यासात्" इत्यत्र प्रपञ्चितम् । अतः प्राणशब्दनिर्द्दि-ष्टात्प्रत्यगात्मनोऽर्थान्तरभूतस्य सत्यशब्दाभिधेयस्य ब्रह्मणो भूमेत्युपदेशाद्भूमा परं ब्रह्म ।

1.3.8 धर्मोपपत्तेश्च ।। 8 ।।

1.3.8

 

अस्य भूम्नो ये धर्मा आम्नायन्ते तेऽपि परस्मिन्नेवोपपद्यन्ते । "एतदमृतम्" इति स्वाभाविकममृतत्वम्, "स्वे महिम्नि" इत्यनन्याधारत्वम्, "स एवाधस्तात्" इत्यादि "स एवेदं सर्वम्" इति सर्वात्मकत्वम्, "आत्मनः प्राणः" इत्यादिप्राणप्रभृतिसर्वस्योत्पादकत्वमित्यादयो हि धर्माः परमात्मन एव । यत्तु "अहमेवाधस्तात्" इत्यादिना

1.3.8

 

सर्वात्मकत्वमुपदिष्टम्, तद्भूमविशिष्टस्य ब्रह्मणोऽहंग्रहेणोपासनमुपदिश्यते "अथाऽतोऽहङ्कारादेशः" इत्यहं-ग्रहोपदेशोपक्रमात् । अहमर्थस्य प्रत्यगात्मनोऽपि ह्यात्मा परमात्मेत्यन्तर्यामिब्राह्मणादिषूक्रम्; अतः प्रत्य-गर्थस्य परमात्मपयर्वसानादहंशब्दोऽपि परमात्मपर्यवसायीति प्रत्यगात्मशरीरकत्वेन परमात्मानुसन्धाना-र्थोऽयमहंग्रहोपदेशः । परमात्मनः सर्वशरीरतया सर्वात्मत्वात् प्रत्यगात्मनोऽप्यात्मा परमात्मा । तदेव "अथात आत्मादेशः" इत्यादिना "आत्मैवेदं सर्वम्" इत्यन्तेनोच्यते । एतदेवोपपादयितुं प्रत्यगात्मनोऽप्यात्मभूतात् परमात्मनस्सर्वस्योत्पत्तिरुच्यते "तस्य ह वा एतस्यैवं पश्यत एवं मन्वानस्यैवं विजानत आत्मनः प्राण आत्मत आकाशः" इत्यादिना । उपासकस्यान्तर्यामितया अवस्थितात्परमात्मनः सर्वस्योत्पत्तिरित्यर्थः । अतः पर-मात्मनः प्रत्यगात्मशरीरकत्वज्ञानप्रतिष्ठार्थमहंग्रहोपासनं कर्त्तव्यम् । तस्माद्भूमविशिष्टः परमात्मेति सिद्धम् ।।

1.3.9 अक्षरमम्बरान्तधृतेः ।। 9 ।।

1.3.9

 

वाजसनेयिनो गार्गिप्रश्ने समामनन्ति "सहोवाचैतद्वैतदक्षरं गार्गि ब्राह्मणा अभिवदन्ति

1.3.9

 

अस्थूलमनण्वह्रस्वमदीर्धमलोहितमस्नेहमच्छायम्" इत्यादि । तत्र संशयः, किमेतदक्षरं प्रधानम्, जीवो वा; उत परमात्मा ? इति । किं युक्तम् ? प्रधानमिति । कुतः "अक्षरात्परतः परः" इत्यादिष्वक्षरशब्दस्य प्रधाने प्रयोगदर्शनादस्थूलत्वादीनां च तत्र समन्वयात् । "यथा तदक्षरमधिगम्यते" इत्यादिषु परस्मिन्नप्यक्षरशब्दो दृश्यत इति चेत् न, प्रमाणान्तरप्रसिद्धश्रुतिप्रसिद्धयोः प्रमाणान्तरप्रसिद्धस्य प्रथमप्रतीतेः, प्रतीतपरिग्रहे विरो-धाभावात् । किञ्च "यदूर्ध्वं गार्गि दिवो यदर्वाक् पृथिव्याः" इत्यारभ्य सर्वस्य कालत्रितयवर्त्तिनः कारणभूता-काशाधारत्वे प्रतिपादिते "कस्मिन्नु खल्वाकाश ओतश्च प्रोतश्च" इत्याकाशस्यापि कारणं तदाधारभूतं किमिति पृष्टे प्रत्युच्यमानमक्षरं सर्वविकारकारणतया तदाधारभूतं प्रमाणान्तरप्रसिद्धं प्रधानमिति प्रतीयते, अतोऽक्षरं प्रधानम् ।

इति प्राप्त उच्यते-अक्षरमम्बरान्तधृतेः । अक्षरम् परं ब्रह्म । कुतः ? अम्बरान्तधृतेः, अम्बरस्य-आकाशस्य

1.3.9

 

अन्तः पारभूतम् अव्याकृतमम्बरान्तः, तस्य धृतेः तदाधारतयाऽस्याक्षरस्योपदेशादिति यावत् । अयमर्थः "कस्मिन्नु खल्वाकाश ओतश्च प्रोतश्च" इत्यत्राकाशशब्दनिर्दिष्टं न वायुमदम्बरम्, अपि तु तत्पारभूतमव्या-कृतम्, अतस्तस्याव्याकृतस्याप्याधारत्वेनोच्यमानमक्षरं नाव्याकृतं भवितुमर्हतीति । नन्वाकाशशब्दनिर्द्दिष्टो न वायुमानाति कथमवगम्यते ? उच्यते "यदूर्ध्वं गार्गि दिवो यदर्वाक् पृथिव्या यदन्तरा द्यावापृथिवी इमे

1.3.10

 

एवं तर्ह्यक्षरशब्दनिर्दिष्टो जीवोऽस्तु, तस्य भूतसूक्ष्मपर्यन्तस्य कृत्स्नस्याचिद्वस्तुन आधारत्वोपपत्तेः, अ-स्थूलत्वाद्युच्यमानविशेषणोपपत्तेश्च । "अव्यक्तमक्षरे लीयते" "यस्याव्यक्तं शरीरं यस्याक्षरं शरीरम्" "क्षरस्स-र्वाणि भूतानि कूटस्थोऽक्षर उच्यते" इत्यादिषु प्रत्यगात्मन्यप्यक्षरशब्दप्रयोगदर्शनादित्यत्रोत्तरम् -

1.3.10 सा च प्रशासनात् ।। 10 ।।

1.3.10

 

सा चाम्बरान्तधृतिरस्याक्षरस्य प्रशासनादेव भवतीत्युपदिश्यते "एतस्य वा अक्षरस्य प्रशासने गार्गि सूर्याचन्द्रमसौ विधृतौ तिष्ठतः, एतस्य वा अक्षरस्य प्रशासने गार्गि द्यावापृथिव्यौ विधृते तिष्ठतः, एतस्य वा अक्षरस्य प्रशासने गागिर् निमेषा मुहूर्ता अहोरात्राण्यर्द्धमासा मासा ऋ#ृतवस्सम्वत्सरा इति विधृतास्तिष्ठन्ति" इत्यादिना । प्रशासनम्-प्रकृष्ठं शासनम् । न चेदृशं स्वशासनाधीनसर्ववस्तुविधरणं बद्धमुक्तोभयावस्थस्यापि

1.3.11

 

प्रत्यगात्मनः सम्भवति, अतः पुरुषोत्तम एव प्रशासित्रक्षरम् ।।

1.3.11 अन्यभावव्यावृत्तेश्च ।। 11 ।।

1.3.11

 

अन्यभावः-अन्यत्वम्, प्रधानादिभावः । अस्याक्षरस्य परमपुरुषादन्यत्वं वाक्यशेषे व्यावर्त्यते "तद्वा एत-दक्षरं गार्ग्यदृष्टं द्रष्ट्रश्रुतं श्रोत्रमतं मन्त्रविज्ञातं विज्ञातृ नान्यदतोऽस्ति द्रष्टृ नान्यदतोऽस्ति श्रोतृ नान्यदतोऽस्ति मन्तृ नान्यदतोऽस्ति विज्ञातृ एतस्मिन्नु खल्वक्षरे गार्ग्याकाश ओतश्च प्रोतश्च" इति । अत्र द्रष्टृत्वश्रोतृत्वाद्यु-

1.3.11

 

पदेशादस्याक्षरस्याचेतनभूतप्रधानभावो व्यावत्र्त्यते; सर्वैरदृष्टस्यैव सतस्सर्वस्य द्रष्टृत्वाद्युपदेशाच्च प्रत्यगात्म-भावो व्यावर्त्यते, अत इयमन्यभावव्यावृत्तिरस्याक्षरस्य परमपुरुषतां द्रढयति । एवं वाऽन्यभावव्यावृत्तिः,-अन्यस्य सद्भावव्यावृत्तिरन्यभावव्यावृत्तिः, यथैतदक्षरमन्यैरदृष्टं सदन्येषां द्रष्टृ च सत् स्वव्यतिरिक्तस्य सम-

1.3.11

 

स्तस्याधारभूतम्, एवमनेनादृष्टमेतस्य द्रष्टृ च सदेतस्याधारभूतमन्यन्नास्तीति वदन् "नान्यदतोऽस्ति द्रष्टृ"

1.3.11

 

इत्यादिवाक्यशेषोऽत्यस्य सद्भावं व्यावर्तयन्नस्याक्षरस्य प्रधानभावं प्रत्यगात्मभावं च प्रतिषेधति । किञ्च "एतस्य वा अक्षरस्य प्रशासने गार्गि ददतो मनुष्याः प्रशंसन्ति यजमानं देवा दर्वीपितरोऽन्वायत्ताः" इति श्रौतं स्मार्तञ्च यागदानहोमादिकं सर्वं कर्म यस्याज्ञया प्रवर्तते, तदक्षरं परब्रह्मभूतः पुरुषोत्तम एवेति विज्ञायते । अपि च "यो वा एतदक्षरं गार्ग्यविदित्वाऽस्मिंल्लोके जुहोति यजते तपस्तप्यते बहूनि वर्षसहस्राण्यन्तवदेवास्य तद्भ-वति यो वा एतदक्षरं गार्ग्यविदित्वास्माल्लोकात्प्रैति स कृपणः अथ य एतदक्षरं गार्गि विदित्वाऽस्माल्लोकात्प्रैति स ब्राह्मणः" इति यदज्ञानात्संसारप्राप्तिः यज्ज्ञानाच्चामृतत्वप्राप्तिस्तदक्षरं परं ब्रह्मैवेति सिद्धम् ।।

1.3.12 ईक्षतिकर्मव्यपदेशात्सः ।। 12 ।।

1.3.12

 

आथर्वणिकास्सत्यकामप्रश्नेऽधीयते "यः पुनरेतं त्रिमात्रेणोमित्यनेनैवाक्षरेण परं पुरु-षमभिध्यायीत स तेजसि सूर्ये सम्पन्नः । यथा पादोदरस्त्वचा विनिर्मुच्यते एवं ह वै स पाप्मना विनिर्मुक्तः ससामभिरुन्नीयते ब्रह्मलोकं स एतस्माज्जीवघनात्परात्परं पुरिशयं पुरुषमीक्षते" इति । अत्र ध्यायतीक्षतिशब्दा-वेकविषयौ, ध्यानफलत्वादीक्षणस्य; "यथा क्रतुरस्मिंल्लोके पुरुषः" इति न्यायेन ध्यानविषयस्यैव प्राप्यत्वात् "परं पुरुषम्" इत्युभयत्र कर्मभूतस्यार्थस्य प्रत्यभिज्ञानाच्च । तत्र संशय्यते; किमिह "परं पुरुषम्" इति निर्द्दिष्टो

1.3.12

 

जीवसमष्टिरूपोऽण्डाधिपतिश्चतुर्मुखः, उत सर्वेश्वरः पुरुषोत्तमः ? इति । किं युक्तम् ? समष्टिक्षेत्रज्ञ इति । कुतः ? "स यो ह वैतद्भगवन्मनुष्येषु प्रायणान्तमोङ्कारमभिध्यायात कतं वाव स तेन लोकं जयति" इति प्रक्रम्यैकमात्रं प्रणवमुपासीनस्य मनुष्यलोकप्राप्तिमभिधाय, द्विमात्रमुपासीनस्यान्तरिक्षलोकप्राप्तिमभिधाय, त्रिमात्रमुपा-सीनस्य प्राप्यतया अभिधीयमानो ब्रह्मलोकोऽन्तरिक्षात्परो जीवसमष्टिरूपस्य चतर्मुखस्य लोक इति विज्ञायते; तद्गतेन चेक्ष्यमाणस्तल्लोकाधिपतिश्चतुर्मुख एव । "एतस्माज्जीवघनात्परात्परम्" इति च देहेन्द्रियादिभ्यः परा-द्देहेन्द्रियासिभिस्सह घनीभूताज्जीयव्यष्टिपुरुषाद्ब्रह्मलोकवासिनः समष्टिपुरुषस्य चतुर्मुखस्य परत्वेनोपपद्यते । अतोऽत्र निर्द्दिश्यमानः परः पुरुषः समष्टिपुरुषश्चतुर्मुख एव । एवं चतुर्मुखत्वे निश्चिते अजरत्वादयो यथा कथ-ञ्चिन्नेतव्याः ।

इति प्राप्ते प्रचक्ष्महे ईक्षतिकमर्व्यपदेशात्सः । ईक्षतिकर्म सः-परमात्मा । कुतः ? व्यपदेशात्, व्यपदिश्यते हीक्षतिकर्म परमात्मत्वेन । तथा हि; ईक्षतिकर्मविषयतयोदाहृते श्लोके "तमोङ्कारेणैवायतनेनान्वेति विद्वान् यत्तच्छान्तमजरममृतमभयं परं च" इति । परं शान्तमजरमभयममृतमिति हि परमात्मन एवैतद्रूपम् "एतद-

1.3.12

 

मृतमेतदभयमेतद्ब्रह्म" इत्येवमादिश्रुतिभ्यः । "एतस्माज्जीवघनात्परात्परम्" इति च परमात्मन एव व्यपदेशः, न चतुर्मुखस्य, तस्यापि जीवघनशब्दगृहीतत्वात् । यस्य हि कमर्निमित्तं देहित्वं स जीवघन इत्युच्यते, चतु-र्मुखस्यापि तच्छÜयते "यो ब्रह्माणं विदधाति पूर्वम्" इत्यादौ । यत्पुनरुक्तमन्तरिक्षलोकस्योपरिनिर्दिश्यमानो ब्रह्मलोकश्चतुर्मुखलोक इति प्रतीयते, अतस्तत्रस्थश्चतुर्मुख इति । तदयुक्तम्; "यत्तच्छान्तमजरममृतमभयम्" इत्यादिनेक्षतिकर्मणः परमात्मत्वे निश्चिते सति ईक्षितुः स्थानतया निर्दिष्टो ब्रह्मलोको न क्षयिष्णुश्चतुर्मुखलोको भवितुमर्हति । किञ्च "यथा पादोदरस्त्वचा विनिर्मुच्यते एवं ह वै स पाप्मना विनिर्मुक्तः प्राप्यतयोच्यमानं न चतुर्मुखस्थानम्;अत एव चोदाहरणश्लोके इयमेव ब्रह्मलोकमधिकृत्य श्रूयते "यत्तत्कवयो वेदयन्ते" इति । कवयः

1.3.12

 

सूरयः । सूरिभिर्दृश्यं च वैष्णवं पदमेव, "तद्विष्णोः परमं पदं सदा पश्यन्ति सूरयः" इत्येवमादिभ्यः । न चान्त-रिक्षात्परश्चतुर्मुखलोकः, मध्ये स्वर्गलोकादीनां बहूनां सद्भावात्, अतः "एतद्वै सत्यकाम परं चापरं च ब्रह्म यदोङ्कारस्तस्माद्विद्वानेतेनैवायनेनैकतरमन्वेति" इति प्रतिवचने यदपरं कार्यं ब्रह्म निर्द्दिष्टं तदैहिकामुष्मिकत्वेन द्विधा विभज्यैकमात्रं प्रणवमुपासीनानामैहिकं मनुष्यलोकावाप्तिरूपं फलमभिधाय द्विमात्रमुपासीनानाममु-ष्मिकमन्तरिक्षशब्दोपलक्षितं फलं चाभिधाय त्रिमात्रेण परब्रह्मवाचिना प्रणवेन परं पुरुषं ध्यायतां परमेव ब्रह्म

1.3.13

 

प्राप्यतयोपदिशतीति सर्वं समञ्जसम् । अतः ईक्षतिकर्म परमात्मा ।। इति ईक्षतिकर्माधिकरणम् ।।

1.3.13 दहर उत्तरेभ्यः ।। 13 ।।

1.3.13

 

इदमामनन्तिच्छब्दोगाः "अथ यदिदमस्मिन् ब्रह्मपुरे दहरं पुण्डरीकं वेश्म दहरोऽस्मिन्नन्तर

1.3.13

 

आकाशस्तस्मिन् यदन्तस्तदन्वेष्टव्यं तद्वा व विजिज्ञासितव्यम्" इति । तत्र सन्देहः, किमसौ हृदयपुण्डरीक-मध्यवर्ती दहराकाशो महाभूतविशेषः, उत प्रत्यगात्मा, अथ परमात्मा ? इति । किं तावद्युक्तम् ? महाभूत

1.3.13

 

विशेष इति । कुतः ? आकाशशब्दस्य भूताकाशे प्रसिद्धिप्रकर्षात्, "तस्मिन् यदन्तस्तदन्वेष्टव्यम्" इत्यन्वेष्ट-व्यान्तरस्याधारतया प्रतीतेश्च ।।

इत्येवं प्राप्तेऽभिधीयते-दहर उत्तरेभ्यः । दहराकाशः परं ब्रह्म । कुतः ? उत्तरेभ्यो वाक्यगतेभ्यो हेतुभ्यः । "एष आत्माऽपहतपाप्मा विजरो विमृत्युविर्शोकोविजिघत्सोऽपिपासस्सत्यकामस्सत्यसङ्कल्पः" इति निरुपा-धिकात्मत्वमपहतपाप्मत्वादिकं सत्यकामत्वं सत्यसङ्कल्पत्वं चेति दहराकाशे श्रूयमाणा गुणा दहराकाशं

1.3.13

 

परं ब्रह्मेति ज्ञापयन्ति । "अथ य इहात्मानमनुविद्य व्रजन्त्येतांश्च सत्यान्कामांस्तेषां सर्वेषु लोकेषु कामचारो भवति" इत्यादिना "यं कामं कामयते सोऽस्य सङ्कल्पादेव समुत्तिष्ठति तेन सम्पन्ने महीयते" इत्यन्तेन दहरा-काशवेदिनः सत्यसङ्कल्पत्वप्राप्तिश्चोच्यमाना दहराकाशं परं ब्रह्मेत्यवगमयति । "यावान्वा अयमाकाशस्ता-वानेषोऽन्तर्हृदय आकाशः" इत्युपमानोपमेय भावश्च दहराकाशस्य भूताकाशत्वेनोपपद्यते । हृदयावच्छेदनि-बन्धन उपमानोपमेयभाव इति चेत्; तथा सति हृदयावच्छिन्नस्य द्यावापृथिव्यादिसर्वाश्रयत्वं नोपपद्यते । ननु च दहराकाशस्य परमात्मत्वेऽपि बाह्याकाशोपमेयत्वं न सम्भवति "ज्यायान् पृथिव्या ज्यायानन्तरिक्षात्" इत्यादौ सर्वस्माज्ज्यायस्त्वश्रवणात्-नैवम्; दहराकाशस्य हृदयपुण्डरीकमध्यवर्त्तित्वप्राप्ताल्पत्वनिवृत्तिपर- त्वादस्य वाक्यस्य; यथा अधिकजवेऽपि सवितरि "इषुवद्गच्छति सविता"इति वचनं गतिमान्द्यनिवृत्तिपरम् । अथ स्यात् "एष आत्माऽपहतपाप्मा" इत्यादिना दहराकाशो न निर्द्दिश्यते "दहरोऽस्मिन्नन्तर आकाशस्तस्मिन्

1.3.13

 

यदन्तस्तदन्वेष्टव्यम्" इति दहराकाशान्तर्वर्तिनस्ततोऽन्यस्यान्वेष्टव्यत्वेन प्रकृतत्वादिह "एष आत्माऽपहत-पाप्मा" इति तस्यैवान्वेष्टव्यस्य निर्देष्टुं युक्तत्वात्; स्यादेतदेवम्, यदि श्रुतिरेव दहराकाशं तदन्तर्वर्तिनं च व्यभाङ्क्ष्यत् व्यभांक्षीत्तु सा, तथा हि "अथ यदिदमस्मिन् ब्रह्मपुरे दहरं पुण्डरीकं वेश्म दहरोऽस्मिन्नन्तर आकाशस्तस्मिन् यदन्तस्तदन्वेष्टव्यम्" इति ब्रह्मपुरशब्देनोपास्यतया सन्निहितपरब्रह्मणः पुरत्वेनोपासकशरीरं-निर्दिश्य तन्मध्यवर्ति च तदवयवभूतं पुण्डरीकाकारमल्पपरिमाणं हृदयं परस्य ब्रह्मणो वेश्मतया अभिधाय सर्वज्ञं सर्वशक्तिमाश्रितवात्सल्यैकजलधिमुपासकानुग्रहाय तस्मिन्वेश्मनि सन्निहितं सूक्ष्मतया ध्येयं दहरा-

1.3.13

 

काशशब्देन निर्द्दिश्य तदन्तर्वर्ति चापहतपाप्मत्वादिस्वभावतो निरस्तनिखिलहेयत्वसत्यकामत्वादिस्वाभा-विकानवधिकातिशयकल्याणगुणजातं च ध्येयं "तदन्वेष्टव्यम्" इत्युपदिश्यते । अत्र "तदन्वेष्टव्यम्" इति तच्छब्देन दहराकाशम्, तदन्तवÐर्तगुणजातं च परामृश्य तदुभयमन्वेष्टव्यमित्युपदिश्यते; "यदिदमस्मिन्

1.3.13

 

ब्रह्मपुरे दहरं पुण्डरीकं वेश्म" इत्यनूद्य तस्मिन् दहरपुण्डरीकवेश्मनि यो दहराकाशः यच्च तदन्तर्वर्ति गुणजातं

1.3.13

 

तदुभयमन्वेष्टव्यमिति विधीयत इत्यर्थः । दहराकाशशब्दनिर्द्दिष्टस्य परब्रह्मत्वं "तदस्मिन् यदन्तः" इति निर्द्दिष्टस्य च तद्गुणत्वम् तच्छब्देनोभयं परामृश्योभयस्याप्यन्वेष्टव्यतया विधानं च कथमवगम्यत इति चेत्, तदवहितमनाः #ृणु "यावान्मा अयमाकाशस्तावानेषोऽन्तर्हृदय आकाशः" इति दहराकाशस्यातिमहत्तामभिधाय "उभे अस्मिन् द्यावापृथिवी अन्तरेव समाहिते । उभावग्निश्च वायुश्च सूर्याचन्द्रमसावुभौ । विद्युन्नक्षत्राणि" इति प्रकृतमेव दह- राकाशमस्मिन्निति निर्द्दिश्य तस्य सवर्जगदाधारत्वमभिधाय "यच्चास्येहास्ति यच्च नास्ति सर्वं तदस्मिन्त्समा-

1.3.13

 

हितम्" इति पुनरप्यस्मिन्निति तमेव दहराकाशं परामृश्य तस्मिन्नस्योपासकस्येह लोके यद्भोग्यजातमस्ति यच्च मनोरथमात्रगोचरमिह नास्ति सर्वं तद्भोग्यजातमस्मिन् दहराकाशे समाहितमिति निरतिशयभोग्यत्वं दहराकाशस्याभिधाय तस्य दहराकाशस्य देहावयवभूतहृदयान्तर्वर्त्तित्वेऽपि देहस्य जराप्रध्वंसादौ सत्यपि

1.3.13

 

परमकारणतया अतिसूक्ष्मत्वेन निर्विकारत्वमुक्तवा "तत एवैतत्सत्यं ब्रह्मपुरम्" इति तमेव दहराकाशं सत्यभूतं

1.3.13

 

ब्रह्माख्यं पुरं निखिलजगदावासभूतमित्युपपाद्य "अस्मिन्कामास्समाहिताः" इति दहराकाशमस्मिन्निति निर्दिश्य काम्यभूतांश्च गुणान् कामा इति निर्दिश्य तेषां दहराकाशान्तर्वर्तित्वमुक्तवा तदेव दहराकाशस्य काम्यभूत-

1.3.13

 

कल्याणगुणविशिष्टत्वं तस्यात्मत्वं च "एष आत्माञपहतपाप्मा" इत्यादिना "सत्यसङ्कल्पः" इत्यन्तेन स्फुटी-कृत्य "यथा ह्येवेह प्रजा अन्वाविशन्ति" इत्यारभ्य "तेषां सर्वेषु लोकेष्वकामचारो भवति" इत्यन्तेन तदिदं गुणाष्टकं तद्विशिष्टं दहराकाशशब्दनिर्दिष्टमात्मानं चाविदुषामेतद्य्वतिरिक्तभोग्यसिद्धये च कर्म कुर्वतामन्त-वत्फलावाप्तिमसत्यसङ्कल्पत्वं चाभिधाय" अथ य इहात्मानमनुविद्य ब्रजन्त्येतांश्च सत्यान् कामांस्तेषां सवेषु लोकेषु कामचारो भवति" इत्यादिना दहराकाशशब्दनिर्दिष्टमात्मानं तदन्तर्वर्तिनश्च काम्यभूतानपहतपाप्म-

1.3.14

 

त्वादिकान् गुणान् विजानतामुदारणसागरस्य तस्य परमपुरुषस्य प्रसादादेव सर्वकामावाप्तिस्सत्यसङ्कल्पता चोच्यते; अतो दहराकाशः परं ब्रह्म, तदन्तर्वर्ति चापहतपाप्मत्वादि काम्यगुणजातम् तदुभयमन्येष्टव्यं विजि-ज्ञासितव्यमिति चोच्यत इति निश्चीयते । तदेतद्वाक्यकारोऽपि स्पष्टयति "तस्मिन्यदन्तरिति कामव्यपदेशः" इत्यादिना । अत एतेभ्यो हेतुभ्यो दहराकाशः परमेव ब्रह्म ।।

1.3.14 गतिशब्दाभ्यां तथाहि दृष्टं लिङ्गं च ।। 14 ।।

1.3.14

इतश्च दहराकाशः परं ब्रह्म "तद्यथा हिरण्यनिधिं निहितसक्षेत्रज्ञा उपर्युपरि सञ्चरन्तो न विन्देयुरेवमेवेमाः सर्वाः प्रजा अहरहर्गच्छन्त्य एतं ब्रह्मलोकं न विन्दन्त्यनृतेन हि प्रत्यूढाः" इति । एतमिति प्रकृतं दहराकाशं निर्दिश्य तत्राहरहस्सर्वेषां क्षेत्रज्ञानां गमनम्, गन्तव्यस्य तस्य दहराकाशस्य ब्रह्मलोकशब्दनिर्देशश्च दहरा-काशस्य परब्रह्मतां गमयतः । कथमनयोरस्य परब्रह्मत्वसाधकत्वमित्यत आह - तथा हि दृष्टमिति । परस्मिन्

1.3.14

 

ब्रह्मणि सर्वेषां क्षेत्रज्ञानामहरहस्सुषुप्तिकाले गमनमन्यत्राभिधीयमानं दृष्टम् "एवमेव खलु सोम्येमास्सर्वाः प्रजास्सति सम्पद्य न विदुस्सति सम्पत्स्यामह इति" इति "सत आगम्य न विदुस्सत आगच्छामह इति" इति च । तथा ब्रह्मलोकशब्दश्च परस्मिन् ब्रह्मणि दृष्टः "एष ब्रह्मलोकस्सम्राडिति होवाच" इति । माभूदन्यत्र ब्रह्मणि गमनदर्शनम्; एतदेव तु दहराकाशे सर्वेषां क्षेत्रज्ञानां प्रलयकाल इव निरस्तनिखिलदुःखानां सुषुप्तिकालेऽव-स्थानं श्रूयमाणमस्य परब्रह्मत्वे पर्याप्तं लिङ्गम्, तथा ब्रह्मलोकशब्दश्च समानाधिकरणवृत्त्या अस्मिन् दहराकाशे प्रयुज्यमानोऽस्य ब्रह्मत्वे प्रयोगान्तरनिरपेक्षं पर्याप्तं लिङ्गमित्याह -लिङ्गं चेति । निषादस्थपतिन्यायाच्च षष्ठी

1.3.15

 

समासात्समानाधिकरणसमासौ न्यायः । अथवा "अहरहर्गच्छन्त्यः" इति न सुषुप्तिविषयं गमनमुच्यते; अपि त्वन्तरात्मत्वेन सर्वदा वर्तमानस्य दहराकाशस्य परमपुरुषार्थभूतस्योपर्युपर्यहरहर्गच्छन्त्यः सर्वस्मिन् काले वर्तमानाः तमजानन्त्यस्तं न विन्दन्ति-न लभन्ते; यथा हिरण्यनिधिं निहितं तत्स्थानमजानानास्तदुपरि सर्वदा वर्तमाना अपि न लभन्ते तद्वदित्यर्थः । सेयमेवमन्तरात्मत्वेन स्थितस्य दहराकाशस्योपरि तन्नियमितानां सर्वासां प्रजानामजानतीनां सर्वदा गतिरस्य दहराकाशस्य परब्रह्मतां गमयति । तथा ह्यन्यत्र परस्य ब्रह्मणो-ऽन्तरात्मतया अवस्थितस्य स्वनियाम्याभिः स्वस्मिन् वर्तमानाभिः प्रजाभिरवेदनं दृष्टम् । यथा अन्तर्यामि-ब्राह्मणे "य आत्मनि तिष्ठन्नात्मनोऽन्तरो यमात्मा न वेद यस्यात्मा शरीरं य आत्मानमन्तरो यमयति" इति, "अदृष्टो द्रष्टा अश्रुतः श्रोता" इति च । माभूदन्यत्र दर्शनम्; स्वयमेव त्वियं निधिदृष्टान्तावगतपरमपुरुषार्थ-भावस्यास्य हृदयस्थस्योपरि तदाधारतयाऽहरहस्सर्वदा सर्वासां प्रजानामजानतीनां गतिरस्य परब्रह्मत्वे पर्याप्तं लिङ्गम् ।। इतश्च दहराकाशः परं ब्रह्म -

1.3.15 धृतेश्च महिम्नोऽस्यास्मिन्नुपलब्धेः ।। 15 ।।

1.3.15

 

"अथ य आत्मा" इति प्रकृतं दहराकाशं निर्दिश्य "स सेतुर्विधृतिरेषां लोकानामसम्भेदाय" इत्यस्मिन् जगद्विधरणं श्रूयमाणं दहराकाशस्य परब्रह्मतां गमयति; जगद्विधरणं हि परस्य ब्रह्मणो महिमा, "एष सर्वेश्वर एष सर्वभूताधिपतिरेष भूतपाल एष सेतुर्विधरण एषां लोकानामसम्भेदाय" इति, "एतस्य वा अक्षरस्य प्रशासने गार्गि सूर्याचन्द्रमसौ विधृतौ तिष्ठतः" इत्यादिभ्यः । स चायं तस्य परस्य ब्रह्मणो धृत्याख्यो महिमाऽस्मिन् दहराकाश उपलभ्यते; अतो दहराकाशः परं ब्रह्म ।।

1.3.16 प्रसिद्धेश्च ।। 16 ।।

1.3.16

 

आकाशशब्दश्च परस्मिन् ब्रह्मणि प्रसिद्धः "को ह्येवान्यात्कः प्राण्यात् । यदेष आकाश आनन्दो न स्यात्" "सर्वाणि/ ह वा इमानि भूतान्याकाशादेव समुत्पद्यन्ते" इत्यादिषु; अपहतपाप्मत्वादिगुणसनाथा प्रसिद्धि-र्भूताकाशप्रसिद्धेर्बलीयसीत्यभिप्रायः ।

1.3.17

एवं तावद्द्रहराकाशस्य भूताकाशत्वं प्रतिक्षिप्तम् । अथेदानीं दहराकाशस्य प्रत्यगात्मत्वमाशङ्कय निराकर्तु-मुपक्रमते -

1.3.17 इतरपरामर्शात् स इति चेन्नासम्भवात् ।। 17 ।।

1.3.17

यदुक्तं वोक्यशेषवशाद्दहराकाशः परं ब्रह्मेति । तदयुक्तम्; वाक्यशेषे परस्मादितरस्य जीवस्यैव साक्षात्प-रामर्शात् "अथ य एष सम्प्रसादोऽस्माच्छरीरात् समुत्थाय परं ज्योतिरुपसम्पद्य स्वेन रूपेणाभिनिष्पद्यदन्ते एष आत्मेति होवाच एतदमृतमभयमेतद्ब्रह्म" इति । यद्यपि "दहरोऽस्मिन्नन्तर आकाशः" इति हृदयपुण्डरीक-मध्यवर्तितयोपदिष्टस्याकाशस्योपमानोपमेयभावाद्यसम्भवाद्भूताकाशत्वं न सम्भवति, तथापि वाक्यशेष- वशात् प्रत्यगात्मत्वं युक्तमाश्रयितुम् । आकाशशब्दोऽपि प्रकाशादियोगाज्जीव एव वर्तिष्यत इति चेत् अत्रो-त्तरम्-नासम्भवादिति । नायं जीवः, न ह्यपहतपाप्मत्वादयो गुणा जीवे सम्भवन्ति ।

1.3.18 उत्तराच्चेदाविर्भूतस्वरूपस्तु ।। 18 ।।

1.3.18

 

उत्तरात्-प्रजापतिवाक्यात् जीवस्यैवापहतपाप्मत्वादिगुणयोगो निश्चीयत इति चेत्, एतदुक्तं भवति; प्रजा-पतिवाक्यं जीवपरमेव । तथाहि "य आत्माऽपहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासस्सत्य-कामस्सत्यसङ्कल्पस्सोऽन्वेष्टव्यस्य विजिज्ञासितव्यः स सर्वांश्च कामान् यस्तमात्मानमनुविद्य विजानाति" इति प्रजापतिवचनमैतिह्यरूपेणोपश्रुत्यान्वेष्टव्यात्मस्वरूपजिज्ञासया प्रजापतिमुपसेदुषे मघवते प्रजापतिर्जागरित-स्वप्नसुषुप्त्यवस्थं जीवात्मानं सशरीरं क्रमेण शुश्रूषुयोग्यतापरिचिक्षिषयोपदिश्य तत्र तत्र भोग्यमपश्यते परि-शुद्धात्मस्वरूपोपदेशयोग्याय तस्मै मघवते "मघवन् मर्त्यं वा इदं शरीरमात्तं मृत्युना तदस्यामृतस्याशरीरस्या-

1.3.18

 

त्मनोञधिष्ठान्तम्" इति शरीरस्याधिष्ठानतामात्मनश्चाधिष्ठातृतामशरीरस्य च तस्यामृतत्वस्वरूपतां चोक्तवा "न ह वै सशरीरस्य सतः प्रियाप्रिययोरपहतिरस्ति । अशरीरं वा व सन्तं न प्रियाप्रिये स्पृशतः" इति कर्मा-रब्धशरीरयोगिनस्तदनुगुणसुखदुःखभागित्वरूपनार्थं तद्विमोक्षे च तदभावमभिधाय "एषमेवैष सम्प्रसादो-ऽस्माच्छरीरात्मसमुत्थाय परं ज्योतिरुपसम्पद्य स्वेन रूपेणाभिनिष्पद्यते" इति जीवात्मनः स्वरूपमेव शरीर-

1.3.18

 

वियुक्तमुपदिदेश । "स उत्तमः पुरुषः स तत्र पर्येति जक्षन् क्रीडन् रममाणः स्त्रीभिर्वा यानैर्वा ज्ञातिभिर्वा नोपजनं

1.3.18

 

स्मरन्निदं शरीरम्" इति प्राप्यस्य परस्य ज्योतिषः पुरुषोत्तमत्वम् निवृत्ततिरोधानस्य परं ज्योतिरुपसम्पन्नस्य प्रत्यगात्मनो ब्रह्मलोके यथेष्टभोगावाप्तिं प्रियाप्रियावियुक्तकमर्निमित्तशरीराद्यपुरुषार्थाननुसंधानं चाभिधाय "अथ यत्रैतदाकाशमनुविषण्णं चक्षुः स चाक्षुषः पुरुषो दर्शनाय चक्षुरथ यो वेदेदं जिघ्राणीति स आत्मा गन्धाय घ्राणमथ यो वेदेदमभिव्याहरणीति स आत्माऽभिव्याहाराय वागथ यो वेदेदं #ृणवानीति स आत्मा श्रवणाय श्रोत्रमथ यो वेदेदं मन्वानीति स आत्मा मनोऽस्य देव चक्षुः" इति चक्षुरादीनां करणत्वं रूपादीनां ज्ञेयत्वमस्य

1.3.18

 

च ज्ञातृत्वं प्रदर्श्य तत एव शरीरेन्द्रियेभ्योऽस्य व्यतिरेकमुपपाद्य "स वा एष एतेन दिव्येन चक्षुषा मनसैतान् कामान् पश्यन् रमते य एते ब्रह्मलोके" इति तस्यैव विधूतकमर्निमित्तशरीरेन्द्रियस्य मनश्शब्दाभिहितेन दिव्येन स्वाभाविकेन ज्ञानेन सर्वकामानुभवमुक्तवा "तं वा एतं देवा आत्मानमुपासते तस्मात्तेषां सर्वे च लोका आप्ताः सर्वे च कामाः" इत्येवंसवधमात्मानं ज्ञानिनो जानन्तीत्यभिधाय "सर्वांश्च लोकानाप्नोति सर्वांश्च कामान् यस्तमात्मानमनुविद्य विजानातीति ह प्रजापतिरुवाच" इत्येवंविधमात्मानं विदुषस्सर्वलोकसर्वकामावाप्त्यु-पलक्षितं ब्रह्मानुभवं फलमभिधायोपसंहृतम्; अतस्तत्रापहतपाप्मत्वादिगुणको ज्ञातव्यतया प्रक्रान्तो जीव एवेत्यवगतम्; अतो जीवस्यापहतपाप्मत्वादयस्यम्भवन्ति; अतो दहरवाक्यशेषे श्रूयमाणस्य जीवस्यापहत-पाप्मत्वादिगुणसम्भवात्स एव दहराकाश इति निश्चीयत इति चेत्-इति ।

तत्राह - आविर्भूतस्वरूपस्त्विति । पूर्वमनृततिरोहितापहतपाप्मत्वादिगुणकः स्वस्वरूपः पश्चाद्विमुक्त-कर्मबन्धः शरीरात्समुत्थितः परं ज्योतिरुपसम्पन्नः आविर्भूतस्वरूपस्सन्नपहतपाप्मत्वादिगुणविशिष्टस्तत्र प्रजापतिवाक्येऽभिधीयते; दहरवाक्ये त्वतिरोहितस्वभावापहतपाप्मत्वादिविशिष्ट एव दहराकाशः प्रतीयते । आविर्भूतस्वरूपस्यापि जीवस्यासम्भावनीयास्सेतुत्वसर्वलोकविधरणत्वादयस्सत्यशब्दनिर्वचनावगतं चेतना-चेतनयोर्नियन्तृत्वं दहराकाशस्य परब्रह्मतां साधयन्ति । सेतुत्वसर्वलोकविधरणत्वादय आविर्भूतस्वरूपस्यापि न सम्भवन्तीति "जगद्य्वापारर्वजम्" इत्यत्रोपपादयिष्यामः ।

यद्येवं दहरवाक्ये "अथ य एष सम्प्रदायः" इत्यादिना जीवप्रस्तावः किमर्थ इति चेत्तत्राह -

1.3.19 अन्यार्थश्च परामर्शः ।। 19 ।।

1.3.19

 

दहराकाशस्यैवापहतपाप्मत्वजगद्विधरणत्वोदिवन्मुक्तस्य तदुपसम्पत्त्याऽपहतपाप्मत्वादिकल्याणगुण-विशिष्टस्वाभाविकरूपप्राप्तिकथनेन तद्धेतुत्वरूपं परमपुरुषासाधारणं गुणमुपदेष्टुं प्रजापतिवाक्योक्तस्य जीव-स्यात्र परामर्शः । प्रजापतिवाक्ये च मुक्तात्मस्वरूपयाथात्म्यविज्ञानं दहरविद्योपयोगितयोक्तम्; ब्रह्म प्रे- प्सोर्हि जीवात्मनः स्वस्वरूपं च ज्ञातव्यमेव स्वयमपि कल्याणगुण एव सन्ननवधिकातिशयासङ्खयेयकल्या-णगुणगणं परं ब्रह्मानुभविष्यतीति ब्रह्मोपासनफलान्तर्गतत्वात्स्वस्वरूपयाथात्म्यविज्ञानस्य । "सर्वांश्च लोकानाप्नोति सर्वांश्च कामान्" "स तत्र पर्येति जक्षन् क्रीडन्" इत्यादिकं प्रजापतिवाक्ये कीर्त्यमानं फलमपि दहरविद्याफलमेव ।।

1.3.20 अल्पश्रुतेरिति चेत्तदुक्तम् ।। 20 ।।

1.3.20

"दहरोऽस्मिन्" इत्यल्पपरिणामश्रुतिराराग्रोपमितस्य जीवस्यैवोपपद्यते, न तु सर्वस्माज्ज्यायसो ब्रह्मण

1.3.21ए अनुकृतेस्तस्य च ।। 21 ।।

1.3.21ए

 

तस्य-दहराकाशस्य परस्य ब्रह्मणः, अनुकारात्-अयमपहतपाप्मत्वादिगुणको विमुक्तबन्धः प्रत्यगात्मा न दहराकाशः । तदनुकारः-तत्साम्यम् । तथा हि प्रत्यगात्मनो विमुक्तस्य परब्रह्मानुकारः श्रूयते "यदा पश्यः पश्यते

1.3.22

 

रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम् । तदाविद्वान् पुण्यपापे विधूय निरञ्जनः परमसाम्यमुपैति" इति । अतोऽनुकर्ता प्रजापतिवाक्यनिर्द्दिष्टः । अनुकार्यं ब्रह्म दहराकाशः ।।

1.3.22 अपि स्मर्यते ।। 22 ।।

1.3.22

 

संसारिणोऽपि मुक्तावस्थायां परमसाम्यापत्तिलक्षणः परब्रह्मानुकारस्मर्यते "इदं ज्ञानमुपाश्रित्य मम साध-र्म्यमागताः । सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च" इति । केचित् "अनुकृतेस्तस्य च" "अपि स्मर्यते" इति सूत्रद्वयमधिकरणान्तरं "तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति" इत्यस्याश्श्रुतेः परं ब्रह्मपरत्वनिर्णयाय प्रवृत्तं वदन्ति । तत्तु "अदृश्यत्वाधिकरणद्वयेन तस्य प्रकरणस्य परब्रह्मविषयत्वप्रतिपादनात् "ज्योतिश्चरणाभिधानात्" इत्यादिषु परस्य ब्रह्मणो भारूपत्वावगतेश्च पूर्वपक्षानुत्थानादयुक्तम्; सूत्राक्षरक्षरवै-रूप्यं च ।।

1.3.23 शब्दादेव प्रमितः ।। 23 ।।

1.3.23

 

कठवल्लीषु श्रूयते-"अङ्गुष्ठमात्रः पुरुषो मध्य आत्मनि तिष्ठति । ईशानो भूतभव्यस्य न ततो विजुगुप्सते । एतद्वै तत्" "अङ्गुष्ठमात्रः पुरुषो ज्योतिरिवाधूमकः । ईशानो भूतभव्यस्य स एवाद्य स उ श्वः । एतद्वै तत्" "अङ्गुष्ठमात्रः पुरुषोऽन्तरात्मा सदा जनानां हृदये सन्निविष्टः । तं स्वाच्छरीरात्प्रवृहेन्मुञ्जादिवैषीकां धैर्य्येण । तं विद्याच्छुक्रममृतम्" इति । तत्र सन्दिह्यते; किमयमङ्गुष्ठमात्रप्रमितः प्रत्यगात्मा, उत परमात्मा ? इति । किं युक्तम् ? प्रत्यगात्मेति । कुतः ? जीवस्यान्यत्राङ्गुष्ठमात्रत्वश्रुतेः । "प्राणाधिपः सञ्चरति स्वकर्मभिः ।

1.3.23

 

अङ्गुष्ठमात्रो रवितुल्यरूपः सङ्कल्पाहङ्कारसमन्वितो यः" इति । न चान्यत्रोपासनार्थतयापि परमात्मनोऽङ्गुष्ठ-मात्रत्वं श्रूयते । एवं निश्चिते जीवत्वे ईशानत्वं शरीरेन्द्रियभोग्यभोगोपकरणापेक्षयापि भविष्यति ।

इति प्राप्ते ब्रूमः शब्दादेव प्रमितः । अङ्गुष्ठप्रमितः परमात्मा । कुतः ? "ईशानो भूतभव्यस्य" इति शब्दादेव;

1.3.24

 

न च भूतभव्यस्य सर्वस्येशितृत्वं कर्मपरवशस्य जीवस्योपपद्यते । कथं तर्हि परमात्मनोऽङ्गुष्ठमात्रत्वमित्यत्राह -

1.3.24 हृद्यपेक्षया तु मनुष्याधिकारत्वम् ।। 24 ।।

1.3.24

 

परमात्मन उपासनार्थमुपासकहृदये वर्तमानत्वादुपासकहृदयस्याङ्गुष्ठप्रमाणत्वात्तदपेक्षयेदमङ्गुष्ठप्रमितत्व-मुपपद्यते, जीवस्याप्यङ्गुष्ठप्रमितत्वं हृदयान्तर्वर्तित्वात्तदपेक्षमेव तस्याराग्रमात्रत्वश्रुतेः । मनुष्यमाणामेवोपा-सकत्वसम्भावनाया शास्त्रस्य मनुष्याधिकारत्वान्मनुष्यहृदयस्य च तत्तदङ्गुष्ठप्रमितत्वात्खरतुरगभुजगादीना-मनङ्गुष्ठप्रमितत्वेऽपि न कश्चिद्दोषः, स्थितं तावदुत्तरत्र समापयिष्यते ।

1.3.25 तदुपर्यपि बादरायणस्सम्भवात् ।। 25 ।।

1.3.25

 

परस्य ब्रह्मणोऽङ्गुष्ठप्रमितत्वोपपत्तये मनुष्याधिकारं ब्रह्मोपासनशास्त्रमित्युक्तम् । तत्प्रसङ्गेनेदानीं ब्रह्मविद्यायां देवादीनामप्यधिकारोऽस्ति, नास्तीति विचार्यते । किन्तावद्युक्तम् ? नास्ति देवा-दीनामधिकार इति । कुतः ? सामर्थ्याभावात्, न ह्यशरीराणां देवादीनां वि#ेकविमोकादिसाधनसप्तकानुगृहीत-ब्रह्मोपासनोपसंहारसामर्थ्यमस्ति । न च देवादीनां सशरीरत्वे प्रमाणमुपलभामहे । यद्यपि परिनिष्पन्नेऽपि वस्तुनि व्युत्पत्तिसम्भावनाया वेदान्तवाक्यानि परे ब्रह्मणि प्रमाणभावमनुभवन्ति; तथापि देवादीनां विग्रह-वत्त्वप्रतिपादनपरं न किञ्चिदपि वाक्यमुपलभ्यते । मन्त्राथर्वादास्तु कर्मविधिशेषतयाऽन्यपरत्वान्न देवादि- विग्रहसाधने प्रभवन्ति । कर्मविधयश्च स्वापेक्षितोद्देश्यकारकत्वातिरेकिदेवतागतं किमपि न साधयन्ति । अत

1.3.25

 

एव तासामर्थित्वमपि न सम्भवति । अतस्सामर्थ्यार्थित्वयोरभावाद्देवादीनामनधिकार इति ।

एवं प्राप्ते प्रचक्ष्महे तदुपर्यपि बादरायणस्सम्भवात् । तदुपर्यपि-तत्-ब्रह्मोपासनम्, उपरि-देवादिष्वपि, सम्भवतीति भगवान्बादरायणो मन्यते, तेषामर्थित्वसामर्थ्ययोस्सम्भवात् । अर्थित्वं तावदाध्यात्मिकादि-दुर्विषहदुःखाभितापात्परस्मिन् ब्रह्मणि च निरस्तनिखिलदोषगन्धे अनवधिकातिशयासङ्घयेयकल्याणगु- णगणे निरतिशयभोग्यत्वादिज्ञानाच्च सम्भवति । सामर्थ्यमपि पटुतरदेहेन्द्रियादिमत्तया सम्भवति । देहे-न्द्रियादिमत्त्वं च ब्रह्मादीनां सकलोपनिषत्सु सृष्टिप्रकरणेषूपासनप्रकरणेषु च श्रूयते । तथा हि "सदेव सोम्ये-दमग्र आसीत्" "तदैक्षत बहु स्यां प्रजायेयेति तत्तेजोऽसृजत" इत्यारभ्य सर्वमचेतनं तेजोऽबन्नप्रमुखावस्था-विशेषवद्य्वाकृत्य "अनेन जीवेनात्मनाऽनुप्रविश्य नामरूपे व्याकरवाणि" इति सङ्कल्प्य ब्रह्मादिस्थावरान्तं चतुर्विधं भूतजातं तत्तत्कर्मोचितशरीरं तदुचितनामभाक् चायमकरोदित्युक्तम् । एवं सर्वत्र सृष्टिवाक्येषु देवतिर्यङ्मनुष्यस्थावरात्मना चतुर्विधा सृष्टिराम्नायते । देवादिभेदश्च तत्तत्कर्मानुगुणब्रह्मलोकप्रभृतिचतुर्दश-लोकस्थफलभोगयोग्यदेहेन्द्रियादियोगायत्तः, आत्मनां स्वतो देवादित्वाभावात् । तथा "तद्धोभयो देवासुरा अनुबुबुधिरे ते होचुः इन्द्रो ह वै देवानामभिप्रवव्राज विरोचनोऽसुराणां तौ हासंविदानावेव समित्पाणी प्रजापतिसकाशमाजग्मतुः" "तौ ह द्वातिं्रशतं वर्षाणि ब्रह्मचर्यमूषतुः तौ ह प्रजापतिरुवाच" इत्यादिना स्प- ष्टमेव शरीरेन्द्रियवत्त्वं देवादीनां प्रतीयते । कर्मविधिशेषभूतमन्त्रार्थवादेष्वपि "वज्रहस्तः पुरन्दरः" "तेनेन्द्रो

1.3.25

 

वज्रमुदयच्छत्" इत्यादिभिः प्रतीयमानं विग्रहादिमत्त्वं प्रमाणान्तराविरुद्धं तत्प्रमेयमेव । न चानुष्ठेयार्थप्र-काशनस्तुतिपरत्वाभ्यां प्रतीयमानार्थान्तराविवक्षा शक्यते वक्तुम्, स्तुत्याद्युपयोगित्वात्तेन विना स्तुत्या-द्यनुपपत्तेश्च । गुणकथनेन हि स्तुतित्वम् । गुणानामसद्भावे स्तुतित्वमेव हीयेत । न चासता गुणेन कथि- तेन प्ररोचना जायते; अतः कर्म प्ररोचयन्तो गुणसद्भावं बोधयन्त एवार्थवादाः । मन्त्राश्च कर्मसु विनियु-

1.3.25

 

क्तास्तत्र तत्र किञ्चित्करत्वायानुष्ठेयमर्थं प्रकाशयन्तो देवतादिगतविग्रहादिगुणविशेषमभिदधत एव तत्र किञ्चित्कुर्वन्ति, अन्यथेद्रादिस्मृत्यनुपपत्तेः । न च निर्विशेषा देवता धियमधिरोहति । तत्र प्रमाणान्तरा- प्राप्तान् गुणान् स्वयमेव बोधयित्वा तैः कर्म प्ररोचयन्ति; गुणविशिष्टं वा प्रकाशयन्ति; प्राप्तांश्चानूद्य तैः प्ररोचनप्रकाशने कुर्वन्ति; विरुद्धत्वे तु तद्वाचिभिश्शब्दैरविरुद्धान् गुणान् लक्षयित्वा कुवÐन्त । कर्मविधेश्च

1.3.25

 

देवताया ऐश्वर्यमपेक्षितमेव, कामिनः कर्त्तव्यतया कर्म विधीयमानं स्वयं क्षणप्रध्वंसि कालान्तरभाविनः फलस्य स्वर्गादेस्साधकमपेक्षते । मन्त्रार्थवादयोश्च "वायुर्वै क्षेपिष्ठा देवता वायुमेव स्वेन भागधेयेनोपधावति स एवैनं भूतिं गमयति" "यदनेन हविषाऽऽशास्ते तदश्यात्तदृध्यात्तदस्मै देवा राधन्ताम्" इत्यादिषु देवतायाः कर्मणाऽऽराधितायाः फलदायित्वं तदनुगुणञ्चैश्वर्यं प्रतीयमानमपेक्षितत्वेन वाक्यार्थो समन्वीयते । देवपू-

1.3.25

 

जाभिधायिनो यजिधातोश्च यागाख्यं कर्म स्वाराध्यदेवताप्रधानं प्रतीयते । तदेवं कृत्स्नवाक्यपर्यालोचनया वाक्यादेव विध्यपेक्षितं सर्वमवगतमिति नापूर्वादिकं व्युत्पत्तिसमयानवगतं कर्मविधिष्वभिधेयतया कल्प्य- तया वाऽऽश्रयितव्यम् । तथा सङ्कीर्णब्राह्मणमन्त्रार्थवादमूलेषु धर्मशास्त्रेतिहासपुराणेषु ब्रह्मादीनां देवासुर-

1.3.25

 

प्रभृतीनां देहेन्द्रियादयस्स्वभावभेदाः स्थानानि भोगाः कृत्यानि चेत्येवमादयस्सुव्यक्ताः प्रतिपाद्यन्ते; अतो विग्रहादिमत्त्वाद्देवादीनामप्यधिकारोऽस्त्येव ।।

1.3.26 विरोधः कर्मणीति चेन्नानेकप्रतिपत्तेर्दर्शनात् ।। 26 ।।

1.3.26

 

देवादीनां विग्रहादिमत्त्वाभ्युपगमे कर्मणि विरोधः प्रसज्यते, बहुषु यागेषु युगपदेकस्येन्द्रस्य विग्रहवत्त्वे "अग्निमग्न आवह" "इन्द्र आगच्छ हरिव आगच्छ" इत्यादिना आहूतस्य तस्य सन्निधानानुपपत्तेः । दर्शयति चाग्न्यादीनां तत्र तत्रागमनं "कस्य वाह देवा यज्ञमागच्छन्ति कस्य वा न बहूनां याजमानानां यो वै देवताः पूर्वः परिगृह्णाति स एनाश्श्वो भूते यजते" इति । अतो विग्रहादिमत्त्वे कर्मणि विरोधः प्रसज्यत इति चेत् तन्न अनेकप्रतिपत्तेर्दर्शनात्-दृश्यते हि सौभरिप्रभृतीनां शक्तिमतां युगपदनेकशरीरप्रतिपत्तिः ।।

1.3.27 शब्द इति चेन्नातः प्रभवात् प्रत्यक्षानुमानाभ्याम् ।। 27 ।।

1.3.27

 

विरोध इति वर्त्तते । माभूत्कर्मणि विरोधोऽनेकशरीरप्रतिपत्तेः । शब्दे तु वैदिके विरोधः प्रसज्यते, अनि-त्याथर्संयोगात् । विग्रहवत्त्वे हि सावयवत्वेनेन्द्रादेरर्थस्यानित्यत्वमनिवार्यम्; ततो देवदत्तादिशब्दवदिन्द्रा- द्यर्थजन्मनः प्राग्विनाशादूद्र्ध्वं चेन्द्रादिशब्दानां वैदिकानामर्थशून्यत्वमनित्यत्वं वा वेदस्य स्यादिति चेत् तन्न;

1.3.27

 

अतः प्रभवात्-अस्मादिन्द्रादिशब्दादेव पुनः पुनरिन्द्राद्यर्थस्य प्रभवात् । एतदुक्तम्भवति- न हि देवदत्तादि-शब्दवदिन्द्रादिशब्दाः वैदिकाः व्यक्तिविशेषमात्रे सङ्केतपूर्वकाः प्रवृत्ताः, अपि तु स्वभावत एव गवादिशब्द- वदाकृतिविशेषवाचित्वेन । ततश्चैकस्यामिन्द्रव्यक्तौ विनष्टायामत एव वैदिकादिन्द्रशब्दान्मनसि विपरिवर्त्त-

1.3.27

 

मानादवगततद्वाच्यभूतेन्द्राद्यर्थाकारो घाता तदाकारमेवापरमिन्द्रं सृजाति; यथा कुलालो घटशब्दान्मनसि विपरिवर्त्तमानात्तदाकारमेव घटमिति । कथमिदमवगम्यते ? प्रत्यक्षानुमानाभ्याम्-श्रुतिस्मृतिभ्यामित्यर्थः । श्रुतिस्तावत् "वेदेन रूपे व्याकरोत् सतासती प्रजापतिः" इति, तथा "स भूरिति व्याहरत् स भूमिससृजत स भुव इति व्याहरत् सोऽन्तरिक्षमसृजत" इत्यादि । वाचकशब्दपूर्वकं तत्तदर्थसंस्थानं स्मरन् तत्तत्संस्थानविशिष्टं

1.3.28

 

तं तमर्थं सृष्टवानित्यर्थः । स्मृतिरपि "अनादिनिधना ह्येषा वागुत्सृष्टा स्वयम्भुवा । आदौ वेदमयी दिव्या यतस्सर्वाः प्रसूतयः" इति; "सर्वेषान्तु स नामानि कर्माणि च पृथक् पृथक् । वेदशब्देभ्य एवादौ पृथक् सं- स्थाश्च निर्ममे" इति । संस्थाः-संस्थानानि, रूपाणीति यावत्; तथा "नामरूपञ्च भूतानां कृत्यानां च प्रप- ञ्चनम् । वेदशब्देभ्य एवादौ देवादीनां चकार सः" इति । अतो देवादीनां विग्रहवत्त्वेऽपि न वैदिकशब्दाना-मानर्थक्यं वेदस्यादिमत्त्वं च न प्रसज्यते ।।

1.3.28 अत एव च नित्यत्वम् ।। 28 ।।

1.3.28

 

यत एवेन्द्रवसिष्ठादिशब्दानां सेवर्षिवाचिनां तत्तदाकारवाचित्वम्, तत्तच्छब्देन तत्तदर्थस्मृतिपूर्वीका च तत्तदर्थसृष्टिः, तत एव "मन्त्रकृतो वृणीते" "नम ऋषिभ्यो मन्त्रकृद्य्भः" "अयं सो अग्निरिति विश्वामित्रस्य

1.3.28

 

सूक्तं भवति" इत्यादिभिर्वसिष्ठादीनां मन्त्रकृत्वकाण्डकृत्त्वऋषित्वादौ प्रतीयमानेऽपि वेदस्य नित्यत्वमुपपद्यते । एभिरेव "मन्त्रकृतो वृणीते" इत्यादिभिर्वेदशब्दैस्तत्तत्काण्डसूक्तमन्त्रकृतामृषीणामाकृतिशक्तयादिकं परामृश्य तत्तदाकारान् तत्तच्छक्रियुक्तांश्च सृष्ट्वा प्रजापतिस्तानेव तत्तन्मन्त्रादिकरणे नियुङ्क्त्#े । तेपि प्रजापतिना आहित-शक्तयस्तत्तदनुगुणं तपस्तप्त्वा नित्यसिद्धान् पूर्वपूर्ववसिष्ठादिदृष्टान् तानेव मन्त्रादीननधीत्यैव स्वरतो वर्ण-तश्चास्खलितान् पशयन्ति; अतश्च वेदानां नित्यत्वमेषाञ्च मन्त्रकृत्त्वमुपपद्यते ।।

1.3.29

 

अथ स्यात्-नैमित्तिकप्रलयादिष्विन्द्राद्युत्पत्तौ वेदशब्देभ्यः पूर्वपूर्वेन्द्रादिस्मरणेन प्रजापतिना देवादिसृ-ष्टिरुपपद्यतां नाम; प्राकृतप्रलये तु स्रष्टुः प्रजापतेः भूताद्यहङ्कारपरिणामशब्दस्य च विनष्टत्वात्कथं प्रजापतेः शब्दपूर्विका सृष्टिरुपपद्यते; कथन्तरां विनष्टस्य वेदस्य नित्यत्वम् ? अतो वेदनित्यत्ववादिना देवादीनां विग्र-हवत्त्वाभ्युपगमेऽपि लोकव्यवहारस्य प्रवाहानादिता आश्रयणीयेति । अत्रोत्तरं पठति -

1.3.29 समाननामरूपत्वाच्चावृत्तावप्यविरोधो दर्शनात्स्मृतेश्च ।। 29 ।।

1.3.29

 

कृत्स्नोपसंहारे जगदुत्पत्त्यावृत्तावपि पूर्वोक्तात्समाननामरूपत्वादेव न कश्चिद्विरोधः । तथाहि, स भगवान्

1.3.29

 

पुरुषोत्तमः प्रलयावसानसमये पूर्वसंस्थानं जगत्स्मरन् "बहु स्याम्" इति सङ्कल्प्य भोग्यभोक्तृजातं स्वस्मिन् शक्तिमात्रावशेषं प्रलीनं विभज्य महदादिब्रह्माण्डं हिरण्यगर्भपर्यन्तं यथापूर्वं सृष्ट्वा वेदांश्च पूर्वानुपूर्वीविशे-षसंस्थितानाविष्कृत्य हिरण्यगर्भायोपदिश्य पूर्ववदेव देवाद्याकारजगत्सर्गे तं नियुज्य स्वयमपि तदन्तरात्म-तयाऽवतस्थे, अतो यथोक्तं सर्वमुपपन्नम् । एतदेव च वेदस्यापौरुषेयत्वं नित्यत्वञ्च, यत्पूर्वपूर्वोच्चारणक्रम- जनितसंस्कारेण तमेव क्रमविशेषं स्मृत्वा तेनैव क्रमेणोच्चार्यत्वम्; तदस्मासु सर्वेश्वरेऽपि समानम् । इयांस्तु

1.3.29

 

विशेषः, संस्कारानपेक्षमेव स्वयमेवानुसन्धत्ते पुरुषोत्तमः । कुत इदं यथोक्तमवगम्यत इति चेत्तत्राह- दर्शनात् स्मृतेश्च । दर्शनं तावत् "यो ब्रह्माणं विदधाति पूर्वं यो वै वेदांश्च प्रहिणोति तस्मै" इति । स्मृतिरपि मानवी

1.3.29

 

"आसीदिदं तमोभूतम्" इत्यारभ्य "सोऽभिध्याय शरीरात्खात्सिसृक्षुर्विविधाः प्रजाः । अप एव ससर्जादौ तासु वीर्यमपासृजत् । तदण्डमभवद्धैमं सहस्रांशुसमप्रभम् । तस्मिन् जज्ञे स्वयं ब्रह्मा सर्वलोकपितामहः" इति । तथा पौराणिकी "तत्र सुप्तस्य देवस्य नाभौ पद्ममजायत । तस्मिन् पद्मे महाभाग वेदवेदाङ्गपारगः । ब्रह्मोत्पन्नस्स तेनोक्तः प्रजाः सृज महामते" । तथा "परो नारायणो देवस्तस्माज्जातश्चतुर्मुखः" इति । तथा "आदिसर्गमहं बक्ष्ये"

1.3.29

 

इत्यारभ्योच्यते "सृष्ट्वा नारं तोयमन्तस्स्थितोऽहं येन स्यान्मे नाम नारायणेति । कल्पे कल्पे तत्र शयामि भूयः सुप्तस्य मे नाभिजं स्याद्यथाऽब्जम् । एवम्भूतस्य मे देवि नाभिपद्मे चतुर्मुखः । उत्पन्नस्स बया चोक्तः प्रजास्सृज

1.3.30ए मध्वादिष्वसम्भवादनधिकारं जैमिनिः ।। 30 ।।

1.3.30ए

 

ब्रह्मविद्यायां देवादीनामप्यधिकारोऽस्तीत्युक्तम्; इदमिदानीं चिन्त्यते, येषूपासनेषु या

1.3.30ए

 

देवता एवोपास्यास्तेषु तासामधिकरोस्ति, न ? इति; किं प्राप्तम् ? नास्त्यधिकारस्तेषु मध्वादिष्विति

1.3.30ए

 

जैमिनिर्मन्यते; कुतः ? असम्भवात्-नह्यादित्यवस्वादिभिरुपास्या आदित्यवस्वादयोऽन्ये सम्भवन्ति । न च वस्वादीनां सतां वस्वादित्वं प्राप्यं भवति, प्राप्तत्वात्; मधुविद्यायामृग्वेदादिप्रतिपाद्यकर्मनिष्पाद्यस्य रश्मि-द्वारेण प्राप्तस्य रसस्याश्रयतया लब्धमधुव्यपदेशस्यादित्यस्यांशानां वस्वादिभिर्भुज्यमानानामुपास्यत्वं वस्वा-दित्वञ्च प्राप्यं श्रूयते "असौ वा आदित्यो देवमधु" इत्युपक्रम्य "तद्यत्प्रथमममृतं तद्वसव उपजीवन्ति" इत्युक्तवा "स य एतदेवममृतं वेद वसूनामेवैको भूत्वा अग्निनैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति" इत्यादिना ।

1.3.31 ज्योतिषि भावाच्च ।। 31 ।।

1.3.31

 

"तं देवा ज्योतिषां ज्योतिरायुर्होपासतेऽमृतम्" इति ज्योतिषि परस्मिन् ब्रह्मणि उपासनं देवानां श्रूयते । देवमनुष्योभयसाधारणे परब्रह्मोपासने देवानामुपासकत्वकथना देवानामितरोपासननिवृतिं्त द्योतयति । अत एषु वस्वादीनामनधिकारः ।। 31 ।। इति प्राप्तेऽभिधीयते -

1.3.32 भावं तु बादरायणः; अस्ति हि ।। 1 । 3 । 32।।

1.3.32

आदित्यवस्वादीनामपि तेष्वधिकारभावं भगवान् बादरायणो मन्यते । अस्ति ह्यादित्यवस्वादीनामपि स्वावस्थब्रह्मोपासनेन वस्वादित्वप्राप्तिपूर्वकब्रह्मप्रेप्सासंभवः । इदानीं वस्वादीनामपि सतां कलपान्तरेऽपि वस्वादित्वप्राप्तिश्चापेक्षिता भवति । अत्र हि कार्यकारणोभयावस्थब्रह्मोपासनं विधीयते, "असौ वा आदित्यो देवमधु" इत्यारभ्य, "अत तत ऊध्वर् उदेत्य" इत्यतः प्राक् आदित्यवस्वादिकार्यविशेषावस्थं ब्रह्म उपास्यमुप-दिश्यते; "अथ तत ऊर्ध्व उदेत्य" इत्यादिना आदित्यान्तरात्मतयाऽवस्थितं कारणावस्थमेव ब्रह्म उपास्यमु-पदिश्यते । तदेवं कार्यकारणोभयावस्थं ब्रह्मोपासीनः कल्पान्तरे वस्वादित्वं प्राप्य तदन्ते कारणं परं ब्रह्मैवा-प्नोति । "न ह वा अस्मा उदेति न निम्रोचति; सकृद्दिवा हैवास्मै भवति, य एतामेवं ब्रह्मोपनिषदं वेद" इति कृत्स्नायाः मधुविधायाः ब्रह्मोपनिषत्त्वश्रवणात् ब्रह्मप्राप्तिपर्यन्तवस्वादित्वफलस्य श्रवणाच्च वस्वादिभोग्य-भूतादित्यांशस्य संभवति । एवञ्च ब्रह्मण एवोपास्यत्वात्, "तं देवा ज्योतिषां ज्योतिः" इत्यादि उपपद्यते । तदाह वृत्तिकारः, "अस्ति हि मध्वादिषु संभवः; ब्रह्मण एव सर्वत्र निचाय्यत्वात्" इति ।। ।। इति मध्वधिकरणम् ।।

1.3.33 शुगस्य तदनादरश्रवणात् तदाद्रवणात् सूच्यते हि ।। 33 ।।

1.3.33

 

ब्रह्मविद्यायां शूद्रस्याप्यधिकोऽस्ति, न वेति विचार्यते । किं युक्तम् ? अस्तीति । कुतः ? आर्थित्वसाम-र्थ्यप्रयुक्तत्वादधिकारस्य, शूद्रस्यापि तत्संभवात् । 0यद्यप्यग्निविद्यासाध्येषु कर्मसु अनग्निविद्यत्वात् शूद्रस्या-नधिकारः-तथापि मनोवृत्तिमात्रत्वाद्ब्रह्मोपासनस्य, तत्राधिकारोऽस्त्येव । शास्त्रीयक्रियापेक्षत्वेऽप्युपासनस्य, तत्तद्वर्णाश्रमोचितक्रियाया एवापेक्षितत्वात् शूद्रस्यापि स्ववर्णोचितपूर्ववर्णशुश्रूषैव क्रिया भविष्यति । "तस्मा-

1.3.33

 

च्छूद्रो यज्ञेऽनवकप्तः" इत्यपि, अग्निविद्यासाध्ययज्ञादिकर्मानधिकार एव न्यायसिद्धोऽनूद्यते ।

ननु अनधीतवेदस्याश्रुतवेदान्तस्य ब्रह्मस्वरूपदुपासनप्रकारानभिज्ञस्य कथं ब्रह्मोपासनं संभवति । उच्यते-अनदीतवेदस्याश्रुतवेदान्तवाक्यस्यापि इतिहासपुराणश्रवणेनापि ब्रह्मस्वरूपतदुपासनज्ञानं संभवति । अस्ति च शूद्रस्यापि इतिहासपुराणश्रवणानुज्ञा, "श्रावयेत् चतुरो वर्णान् कृत्वा ब्रह्मणमग्रतः" इत्यादौ । दृश्यन्ते चेति-हासपुराणेषु विदुरादयो ब्रह्मनिष्ठाः । तथोपनिषत्स्वपि संवर्गविद्यायां शूद्रस्यापि ब्रह्मविद्याधिकारः प्रतीयते-शुश्रूषुं हि जानश्रुतिमाचार्यो रैक्वः शूद्रेत्यामन्त्र्य तस्मै ब्रह्मविद्यामुपदिशति, "आजहारेमाः शूद्र! अनेनैव मुखे-नालापयिष्यथाः" इत्यादिना । अतः शूद्रस्याप्यधिकारः संभवति-

1.3.33

 

इति प्राप्ते उच्यते-न शूद्रस्याधिकारः संभवति, सामर्थ्याभावात् । न हि ब्रह्मस्वरूपतदुपासनप्रकारमजानतः तदङ्गभूतवेदानुवचनयज्ञादिष्वनधिकृतस्य उपासनोपसंहारसामर्थ्यसंभवः । असमर्थस्य चार्थित्वसद्भावेऽप्यधि-कारो न संभवति । असामर्थ्यं च वेदाध्ययनाभावात् । यथैव हि त्रैवर्णिकविषयाध्ययनविधिसिद्धस्वाध्यायसंपा-द्यज्ञानलाभेन कर्मविधयो ज्ञानतदुपायादीन् अपरान् न स्वीकुर्वन्ति, तथा ब्रह्मोपासनविधयोऽपि । अतोऽध्य-यनविधिसिद्धस्वाध्यायाधिगतज्ञानस्यैव ब्रह्मोपासनोपायत्वात् शूद्रस्य ब्रह्मोपासनसामर्थ्यासंभवः ।

1.3.33

 

इतिहासपुराणे अपि वेदोपबृंहणं कुर्वती एवोपायभावमनुभवतः; न स्वातन्त्र्#ेण । शूद्रस्येतिहासपुराण-श्रवणानुज्ञानं पापक्षयादिफलार्थम्, नोपासनार्थम् । विदुरादयस्तु भवान्तराधिगतज्ञानाप्रमोषात् ज्ञानवन्तः प्रारब्धकर्मवशाच्चेदृशजन्मयोगिन इति तेषां ब्रह्मनिष्ठत्वम् ।

यत्तु-संवर्गविद्यायां शुश्रूषोः शूद्रेति संबोधनं शूद्रस्याधिकारं सूचयतीति-तेन्नेत्याह-शुगस्य तदनादरश्रवणात् तदाद्रवणात् सूच्यते हि । शुश्रूषोर्जानश्रुतेः पौत्रायणस्य ब्रह्मज्ञानवैकल्येन हंसोक्तानादरवाक्यश्रवणात् तदैव ब्रह्मविदो रैक्वस्य सकाशं प्रति आद्रवणात् शुक् अस्य सञ्जातेति सूच्यते; अतः स शूद्रेत्यामन्त्र्यते; न चतुर्थ-वर्णत्वेन । शोचतीति हि शूद्रः; "शुचेर्दश्च" इति रक्(र)प्रत्यये धातोश्च दीर्धे चकारस्य च दकारे शूद्र इति भवति । अतः शोचितृत्वमेवास्य शूद्रशब्दप्रयोगेण सूच्यते; न जातियोगः ।

1.3.33

 

जानश्रुतिः किल पौत्रायणो बहुद्रव्यप्रदो बह्वन्नप्रदश्च बभूव । तस्य धार्मिकाग्रेसरस्य धर्मेण प्रीतयोः कयो-श्चिन्महात्मनोः, अस्य ब्रह्मजिज्ञासामुतिपपादयिषतोः हंसरूपेण निशायामस्याविदूरे गच्छतोरन्यतर इतरमु-वाच-"भो भो अयि भल्लाक्ष ! भल्लाक्ष ! जानश्रुतेः पौत्रायणस्य समं दिवा ज्योतिराततम् । तन्मा प्रसाङ्क्षीः । तत् त्वा मा प्रधाक्षीत्" इति । एवं जानश्रुतिप्रशंसारूपं वाक्यमुपश्रुत्य परो हंसः प्रत्युवाच-"कम्वरे एनमेतत्सन्तं सयुग्वानमिव रैक्वमात्थ" इति । कं सन्तमेनं जानश्रुतिं सयुग्वानं रैक्वं ब्रह्मज्ञमिव गुणश्रेष्ठमेतदात्थ; स ब्रह्मज्ञो रैक्व एव लोके गुणवत्तरः; महता धर्मेण संयुक्तस्याप्यस्य जानश्रुतेरब्रह्मज्ञस्य को गुणः; यद्गुणजनितं तेजो रैक्वतेज इव मां दहेदित्यर्थः । एवमुक्तेन परेण, कोऽसौ रैक्व इति पृष्टः, "लोके यत् किंचित् साध्वनुष्ठितं कर्म, यच्च सर्वचेतनगतं विज्ञानम्, तदुभयं यदीयज्ञानकर्मान्तर्भूतम्, स रैक्वः" इत्याह । तदेतत् हंसवाक्यं ब्रह्मज्ञानविधुरतया आत्मनिन्दागर्भं तद्वत्तया च रैक्वप्रशंसारूपं जानश्रुतिरुपश्रुत्य, तत्क्षणादेव क्षत्तारं रैक्वान्वेषणाय प्रेषयन्, तस्मिन् विदित्वा आगते, स्वयमपि, रैक्वमुपसद्य गवां षट्छतं निष्कमश्वतरीरथं च रैक्वायोपहृत्य रैक्वं प्रार्थयामास, "अनु मे एतां भगवो देवतां शाधि, यां देवतामुपास्से" इति । त्वदुपास्यां परां देवतां ममा(माम)नुशाधीत्यर्थः । स च रैक्वः स्वयोगमहिमविदितलोकत्रयो जानश्रुतेर्ब्रह्मज्ञानविधुरतानिमित्तानादरगर्भहंसवाक्यश्रवणेन शोकाविष्टतां

1.3.34ए क्षत्रियत्वगतेश्च ।। 1 । 3 । 34 ।।

1.3.34ए

 

"बहुदायी" इति दानपतित्वेन, "बहुपाक्यः" इत्यादिना "सर्वत एव मे अन्नमत्स्यन्ति" इत्यन्तेन बहुतरपक्वा-न्नप्रदायित्वप्रतीतेः, "स ह संजिहान एव क्षत्तारमुवाच" इति क्षत्तृप्रेषणात्, बहुग्रामप्रदानावगतजनपदाधिपत्या-च्चास्य जानश्रुतेः क्षत्रियत्वप्रतीतेश्च न चतुर्थवर्णत्वम् ।। 34 ।।

1.3.35

 

तदेवमुपक्रमगताख्यायिकायां क्षत्रियत्वप्रतीतिरुक्ता; उपसंहारगताख्यायिकायामपि क्षत्रियत्वमस्य प्रतीयत इत्याह-

1.3.35 उत्तरत्र चैत्ररथेन लिङ्गात् ।।1 ।3 । 35 ।।

1.3.35

 

अस्य जानश्रुतेरुपदिश्यमानायामस्यामेव संवर्गविद्यायामुत्तरत्र कीर्त्यमानेन अभिप्रतारिनाम्ना चैत्ररथेन क्षत्रियेण अस्य क्षत्रियत्वं गम्यते । कथम् "अथ ह शौनकं च कापेयम् अभिप्रतारिणं च काक्षसेनिं परिविष्यमाणौ ब्रह्मचारी बिभिक्षे" इत्यादिना, "ब्रह्मचारिन्नेदमुपास्महे" इत्यन्तेन कापेयाभिप्रतारिणोः, भिक्षमाणस्य ब्रह्मचा-रिणश्च संवर्गविद्यासंबन्धित्वं प्रतीयते । तेषु चाभिप्रतारी क्षत्रियः, इतरौ ब्राह्मणौ । अतोऽस्यां विद्यायां ब्राह्म-णस्य, तदितरेषु च क्षत्रिययस्यैवान्वयो दृश्यते; न शूद्रस्य । अतोऽस्यां विद्यायामन्वितात् रैक्वाद् ब्राह्मणादन्यस्य

1.3.36

 

जानश्रुतेरपि क्षत्रियत्वमेव युक्तम्; न चतुर्थवर्णत्वम् । नन्वस्मिन् प्रकरणे अभिप्रतारिणश्चैत्ररथत्वं क्षत्रियत्वं च न श्रुतम्; तत् कथमस्याभिप्रतारिणश्चैत्ररथत्वम्, कथं वा क्षत्रियत्वम् ? तत्राह लिङ्गात् इति । "अथ ह शौनकं च कापेयमभिप्रतारिणञ्च काक्षसेनिम्" इत्यभिप्रतारिणः कापेयसाहचर्याल्लिंङ्गात् अस्याभिप्रतारिणः कापेयसंबन्धः प्रतीयते; अन्यत्र च, "एतेन वै चि(चै)त्ररथं कापेया अयाजयन्" इति कापेयसंबन्धिनः चि(चै)त्ररथत्वं श्रूयते; तथा चैत्ररथस्य क्षत्रियत्वम्, "तस्माच्चैत्ररथीनामेकः (रथोनामैकः) क्षत्रपतिरजायत" इति । अतोऽभिप्रतारिण-श्चैत्ररथत्वं क्षत्रियत्वं च गम्यते ।। 35 ।।

तदेवं न्यायविरोधिनि शूद्रस्याधिकारे लिङ्गं नोपलभ्यत इत्युक्तम्; इदानीं न्यायसिद्धः शूद्रस्यानधिकारः श्रुतिस्मृतिभिरनुगृह्यत इत्याह-

1.3.36 संस्कारपरामर्शात् तदभावाभिलापाच्च ।। 1 3 36 ।।

1.3.36

 

ब्रह्मविद्योपदेशप्रदेशेषूपनसंस्कारः परामृश्यते, "उप त्वा नेष्ये", "तं होपनिन्ये" इत्यादिषु । शूद्रस्य चोपनयना-दिसंस्काराभावोऽभिलप्यते, "न शूद्रे पातकं किञ्चिन्न च संस्कारमर्हति" "चतुर्थो वर्ण एकजातिर्न च संस्कार-मर्हति" इत्यादिषु ।। 36 ।।

1.3.37 तदभावनिर्धारणे च प्रवृत्तेः ।। 1 । 3 । 37 ।।

1.3.37

 

"नैतदब्राह्मणो विवक्तुमर्हति । समिधं सोम्याहर" इति शुश्रुषोर्जाबालस्य शूद्रत्वाभावनिर्धारणे सत्येव विद्योपदेशप्रवृत्तेश्च न शूद्रस्याधिकारः ।। 37 ।।

1.3.38 श्रवणाध्ययनार्थप्रतिषेधात् ।। 1 । 3 । 38 ।।

1.3.38

 

शूद्रस्य वेदश्रवण-तदध्ययन-तदर्थानुष्ठानमिति प्रतिषिध्यन्ते, "पद्यु ह वा एतच्छमशानम्, यच्छूद्रः । तस्मा-च्छूद्रसमीपे नाध्येतव्यम्", "तस्माच्छूद्रो बहुपशुरयज्ञीयः" इति । बहुपशुः-पशुसदृश इत्यर्थः । अनुपृण्वतोऽध्य-यन-तदर्थज्ञान-तदर्थानुष्ठानानि न संभवन्ति । अतः तान्यपि प्रतिषिद्धान्येव ।। 38 ।।

1.3.39 स्मृतेश्च ।। 1 । 3 । 39 ।।

1.3.39

 

स्मर्यते च श्रवणादिनिषेधः, "अथ हास्य वेदमुपृण्वतः त्रपुजतुभ्यां श्रोत्रप्रतिपूरणमुदाहरणे जिह्वाच्छेदो धारणे शरीरभेदः" इति, "न चास्योपदिशेद्धर्मं न चास्य व्रतमादिशेत्" इति च । अतः शूद्रस्याधिकार इति सिद्धम् ।। 39 ।।

ये तु-निर्विशेषचिन्मात्रं ब्रह्मैव परमार्थः; अन्यत् सर्वं मिथ्याभूतम्; बन्धश्चापारमार्थिका; स च वाक्यजन्य-वस्तुयाथात्म्यज्ञानमात्रनिवर्त्यः; तन्निवृत्तिरेव मोक्षः-इति वदन्ति-तैर्ब्रह्मज्ञाने शूद्रादेरनधिकारो वक्तुं न शक्यते; अनुपनीतस्य अनधीतवेदस्याश्रुतवेदान्तवाक्यस्यापि यस्मात् कस्मादपि, "निर्विशेषचिन्मात्रं ब्रह्मैव परमार्थः; अन्यत् सर्वं तस्मिन् परिकल्पितं मिथ्याभूतम्" इति वाक्यात् वस्तुयाथात्म्यज्ञानोत्पत्तेः; तावतैव बन्धनिवृत्तेश्च ।

1.3.39

 

न च तत्त्वमस्यादिवाक्येनैव ज्ञानोत्पत्तिः कार्या, न वाक्यान्तरेणेति नियन्तुं शक्यम्; ज्ञानस्यापुरुषतन्त्रत्वात्; सत्यां समाग्य्रामनिच्छतोऽपि ज्ञानोत्पत्तेः । न च वेदवाक्यादेव वस्तुयाथात्म्यज्ञाने सति बन्धनिवृत्तिर्भवतीति शक्यं वक्तुम्; येन केनापि वस्तुयाथात्म्यज्ञाने सति भ्रान्तिनिवृत्तेः । पौरुषेयादपि, निर्विशेषचिन्मात्रं ब्रह्म परमार्थः; अन्यत् सर्वं मिथ्याभूतमिति वाक्यात् ज्ञानोत्पत्तेः, तावतैव भ्रमनिवृत्तेश्च । यथा पौरुषेयादप्याप्तवा-क्यात् शुक्तिकारजतादि भ्रान्तिर्ब्राह्मणस्य शूद्रादेरपि निवर्तते-तद्वदेव शूद्रस्यापि वेदवित्संप्रदायागतवाक्यात् वस्तुयाथात्म्यज्ञानेन भगद्भ्रमनिवृत्तिरपि भविष्यति । "न चास्योपदिशेद्धर्मम्" इत्यादिना, वेदविदः शूद्रादिभ्यो न वदन्तीति च न शक्यं वक्तुम्; तत्त्वमस्यादिवाक्यावगतब्रह्मात्मभावानां वेदशिरसि वतर्मानतया दग्धाखि-लाधिकारत्वेन निषेधशास्त्रकिङ्करत्वाभावात् । अतिक्रान्तनिषेधैर्वा कैश्चिदुक्तात् वाक्यात् शूद्रादेः ज्ञानमुत्पद्यत एव । नच वाच्यम्-शुकितकादौ रजतादिब्रमनिवृत्तिवत् पौरुषेयवाक्यजन्यतत्त्वज्ञानसमनन्तरं शूद्रत्य जगद्भ्रमो न निवर्तत इति; तत्त्वमस्यादिवाक्यश्रवणसमनन्तरं ब्राह्मणस्यापि जगद्भ्रमानिवृत्तेः । निदिध्यासनेन द्वैतवा-सनायां निरस्तायामेव तत्त्वमस्यादिवाक्यं निवर्तकज्ञानमुत्पादयतीति चेत्-पौरुषेयमपि वाक्यं शूद्रादेस्तथैवेति

1.3.39

 

न कश्चिद्विशेषः । "निदिध्यासनं हि नाम ब्रह्मात्मभावाभिधायि वाक्यं यदर्थप्रतिपादनयोग्यम्, तदर्थभावना । सैव विपरीतवासनां निवर्तयति इति दृष्टार्थत्वं निदिध्यादनविधेर्बूषे । वेदानुवचनादीन्यपि विविदिषोत्पत्ता-वेवोपयुज्यन्ते इति शूद्रस्यापि विविदिषायां जातायां पौरुषेयवाक्यात् निदिध्यासनादिभिर्विपरीतवासनायां निरस्तायां ज्ञानमुत्पत्स्यते; तेनैवापारमार्थिको बन्धो निवर्तिष्यते ।

अथवा तर्कानुगृहीतत्वात् प्रत्यक्षादनुमानाच्च निर्विशेषत्वप्रकाशचिन्मात्रप्रत्यग्वस्तुनि अज्ञानसाक्षित्वं तत्कृतविविधविचित्रज्ञातृज्ञेयविकल्परूपं कृत्स्नं जगच्चाध्यस्तमिति निश्चित्य, एवम्भूतपरिशुद्धप्रत्यग्वस्तुनि अनवरतभावनया विपरीतवासनां निरस्य तदेव प्रत्यग्वस्तु साक्षात्कृत्य शूद्रादयोऽपि विमोक्ष्यन्त इति मिथ्या-भूतविचित्रैश्वर्यविचित्रसृष्टयाद्यलौकिकानन्तविशेषावलम्बिना वेदान्तवाक्येन न किञ्चित्प्रयोजनमिह दृश्यत इति शूद्रादीनामेव ब्रह्मविद्यायामधिकारः सुशोभनः । अनेनैव न्यायेन ब्राह्मणादीनामपि ब्रह्मवेदनसिद्धेरुपनिषञ्च तपस्विनि दत्तजलाञ्जलिस्स्यात् ।

न च वाच्यम्-नैसगिर्कलोकव्यवहारे भ्राम्यतोऽस्य केनचित्, अयं लौकिकव्यवहारो भ्रमः, परमार्थस्त्वेवमिति समर्पिते सत्येव प्रत्यक्षानुमानवृत्तबुभुत्सा जायत इति तत्समर्पिका श्रुतिरप्यास्थेवेति; यतो भवभयभीतानां साङ्खयादय एव प्रत्यक्षानुमानाभ्यां वस्तुनिरूपणं कुर्वन्तः प्रत्यक्षानुमानवृत्तबुभुत्सां जनयन्ति; बुभुत्सायां च जातायां प्रत्यक्षानुमानाभ्यामेव विविक्तस्वभावाभ्याम्, "नित्यशुद्धस्वप्रकाशाद्वितीयकूटस्थचैतन्यमेव सत्; अन्यत् सर्वं तस्मिन् अध्यस्तम्" इति सुविवेचम् । एवम्भूते स्वप्रकाशे वस्तुनि श्रुतिसमधिगम्यं विशेषान्तरं च नाभ्युपगम्यते; अध्यस्तातद्रूपनिवर्तिनी हि श्रुतिरपि त्वन्मते । न च सत आत्मनः आनन्दरूपताज्ञानायोपनि-दास्थेया, विद्रूपताया एव सकलेतरातद्रूपव्यावृत्ताया आनन्दरूपत्वात् ।

1.3.39

 

यस्य तु-मोक्षसाधनतया वैदान्तवाक्यैर्विहितं ज्ञानमुपासनरूपम्; तच्च परब्रह्मभूतपरमपुरुषप्रीणनम्; तच्च शस्त्रैकसमधिगम्यम्; उपासनशास्त्रं चोपनयनादिसंस्कृताधीतस्वाध्यायजनितं ज्ञानं विवेकविमोकादिसाध-नानुगृहीतमेव स्वोपायतया स्वीकरोति; एवंरूपोपासनप्रीतः पुरुषोत्तमः उपासकं स्वाभाविकात्मयाथात्म्य-ज्ञानदानेन कर्मजनिताज्ञानं नाशयन् बन्धान्मोचयति-इति पक्षः, तस्य यथोक्तया नीत्या शूद्रादेरधिकार उप-पद्यते ।। 39 ।। ।। इति अपशूद्राधिकरणम् ।। 9 ।।

प्रमिताधिकरण 6. शेषः

तदेवं प्रसक्तानुप्रसक्ताधिकारकथां परिसमाप्य प्रकृतस्याङ्गुष्ठिप्रमितस्य भूतभव्येशितृत्वावगतपरब्रह्मभावो-त्तम्भनं हेत्वन्तरमाह-

1.3.40 कम्पनात् । 1 । 3 । 40 ।

1.3.40

 

"अङ्गुष्ठमात्रः पुरुषो मध्य आत्मनि तिष्ठति", अङ्गुष्ठमात्रः पुरुषोऽन्तरात्मा" इत्यनयोर्वाक्ययोर्मध्ये, "यदिदं किञ्च जगत् सर्वं प्राण एजति निस्सृतम् । महद्भयं वज्रमुद्यतं य एतद्विदुरमृतास्ते भवन्ति । भयादस्याग्निस्तपति भयात् तपति सूर्यः । भयादिन्द्रश्च वायुश्च मृत्युर्धावति पञ्चमः" इति कृत्स्नस्य जगतोऽग्निसूर्यादीनां चास्मिन् अङ्गुष्ठमात्रे पुरुषे प्राणशब्दनिर्दिष्टे स्थितानां सर्वेषां ततो निस्सृतानां तस्मात् सञ्जातमहाभयनिमित्तम् एजनं

1.3.40

 

कम्पनं श्रूयते । तच्छासनातिवृत्तौ किं भविष्यतीति महतो भयात्, वज्रादिवोद्यतात्, कृत्स्नं जगत् कम्पत इत्यर्थः । "भयादस्याग्निस्तपति" इत्यनेनैकार्थ्यात् "भहद्भयं वज्रमुद्यतम्" इति पञ्चम्यर्थं प्रथमा । अयञ्च परस्य

1.3.41

 

ब्रह्मणः स्वभावः; एतस्य वा अक्षरस्य प्रशासने गार्गि सूर्याचन्द्रमसौ विधृतौ तिष्ठतः" "भीषाऽस्माद्वातः पवते भीषेदेति सूर्यः । भीषाऽस्मादग्निश्चेन्द्रश्च मृत्युर्धावति पञ्चमः" इति परस्य ब्रह्मणः पुरुषोत्तमस्यैवंविधैश्वर्यावगतेः ।

इतश्चाङ्गुष्ठप्रमितः पुरुषोत्तमः -

1.3.41 ज्योतिर्दर्शनात् 1 । 3 । 41 ।।

1.3.41

 

तयोरेवाङ्गुष्ठप्रमितविषययोर्वाक्ययोर्मध्ये परब्रह्मासाधारणं सर्वतेजसां छादकं सर्वतेजसां कारणभूतमनुग्राहकं च अङ्गुष्ठप्रमितस्य ज्योतिर्दृश्यते-"न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः । तमेव

1.3.41

 

भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति" इति । अयमेव श्लोक आथर्वणे परं ब्रह्माधिकृत्य श्रूयते । परज्योतिष्ट्वं च सर्वत्र परस्य ब्रह्मणः श्रूयते; यथा-"परं ज्योतिरुपसंपद्य स्वेन रूपेणाभिनिष्पद्यते", "तं देवा ज्योतिषां ज्योतिरायुर्होपासतेऽमृतम्", "अथ यदतः तदतः परो दिवी ज्योतिर्दीप्यते" इत्यादिषु । अतः अङ्गु-ष्ठप्रमितः परं ब्रह्म ।। 4। ।। ।। इति प्रमिताधिकरणशेषः ।।

1.3.42 आकाशोऽर्थान्तरत्वादिव्यपदेशात् 1 । 3 । 42 ।।

1.3.42

 

छान्दोग्ये श्रूयते, "आकाशो वै नाम नामरूपयोर्निवर्हिता, ते यदन्तरा । तद्ब्रह्म तदमृतं स आत्मा" इति । तत्र संशयः-किमयमाकाशशब्दनिर्दिष्टो मुक्तात्मा, उत परमात्मा-इति । किं युक्तम् ? मुक्तात्मेति । कुतः ?

1.3.42

 

"अश्व इव रोमाणि विधूय पापं चन्द्र इव राहोर्मुखात् प्रमुच्य । धूत्वा शरीरमकृतं कृतात्मा ब्रह्मलोकमभिसं-भवामि" इति मुक्तस्यानन्तरप्रकृतत्वात्; "ते यदन्तरा" इति च नामरूपविनिर्मुक्तस्य तस्याभिधानात् । "नाम-रूपयोर्निर्वहिता" इति च स एव पूर्वावस्तयोपलिलक्षयिषितः । स एव हि देवादिरूपाणि नामानि च पूर्वम-बिभः(भूत) । तस्यैव नामरूपविनिर्मुक्ता साम्प्रतिकी अवस्था, "तद्ब्रह्म तदमृतम्" इत्युच्यते । आकाशशब्दश्च तस्मिन्नपि असङ्कुचितप्रकाशयोगादुपपद्यते । ननु दहरवाक्यशेषत्वादस्य स एव दहराकाशोऽयमिति प्रतीयते; तस्य च परतमात्मत्वं निर्णीतम् । मैवम्-प्रजापतिवाक्यव्यवधानात् । प्रजापतिवाक्ये च प्रत्यगात्मनो मुक्तय-वस्थान्तं रूपमभिहितम्; अनन्तरं च, "विधूय पापम्" इति स एव मुक्तावस्थः प्रस्तुतः । अतोऽत्राकाशो मुक्तात्मा-

1.3.42

 

इति प्राप्ते उच्यते-आकाशोऽर्थान्तरत्वादिव्यपदेशात्-इति । आकाशः परं ब्रह्म; कुतः ? अर्थान्तरत्वादि-व्यपदेशात् । अर्थान्तरत्वव्यपदेशस्तावत्-"आकाशो ह वै नामरूपयोर्निर्वहिता" इति । नामरूपयोर्निर्वोढृत्वं बद्धमुक्तोभयावस्थात् प्रत्यगात्मनोऽर्थान्तरत्वमाकाशस्योपपादयति । बद्धावस्थः स्वयं कर्मवशात् नामरूपे भजमानो न नामरूपे निर्वोढुं शक्युयात्;मुक्तावस्थस्य जगद्वयापारासंभवात् नेतरां नामरूपनिर्वोढृत्वम्; ईश्व-रस्य तु सकलजगन्निर्माणधुरन्धरस्य नामरूपयोर्निर्वोढृत्वं श्रुत्यैव प्रतिपन्नम्, "अनेन जीवेनाऽऽत्मनाऽनुप्र-विश्य नामरूपे व्याकरवाणि", "यः सर्वज्ञः सर्ववित् यस्य ज्ञानमयं तपः । तस्मादेतद् ब्रह्म नाम रूपमन्नं च जायते", "सर्वाणि रूपाणि विचित्यधीरो नामानि कृत्वाऽभिवदन् यदास्ते" इत्यादिषु । अतो निर्वाह्यनाम-रूपात् प्रत्यगात्मनो नामरूपयोर्निर्वोढाऽयमाकाशोऽर्थान्तरभूतः परमेव ब्रह्म । तदेवोपपादयति, "ते यदन्तरा"

1.3.42

 

इति । यस्मादयमाकाशो नामरूपे अन्तरा-ताभ्यामस्पृष्टोऽर्थान्तरभूतः-तस्मात् तयोः निर्वोढा(निर्वहिता?)-अपहतपाप्मत्वात् सत्यसङ्कल्पत्वाच्च निर्वहिते (निर्वोढ?)त्यर्तः । आदिशब्देन ब्रह्मत्वात्मत्वामृत्वानि गृह्यन्ते । निरुपाधिकबृहत्त्वादयो हि परमात्मन एव संभवन्ति; तेनात्राऽऽकाशः परमेव ब्रह्म । यत् पुनरुक्तम्, "धूत्वा शरीरम्" इति मुक्तोऽनन्तरप्रकृतः इति-तन्न; "ब्रह्मलोकमभिसंभवामि" इति परस्यैव ब्रह्मणोऽनन्तरप्रकृतत्वात् । यद्यपि अभिसंभवितुर्मुक्तस्याभिसंभाव्यतया परं ब्रह्म निर्दिष्टम्, तथापि अभिसंभवितुर्मुक्तस्य नामरूपनिर्वोढृ-त्वाद्यसंभवादभिसंभाव्यं परमेव ब्रह्म तत्र प्रत्येतव्यम् ।

किञ्च आकाशशब्देन प्रकृतस्य दहराकाशस्यात्र प्रत्यभिज्ञानात्, प्रजापतिवाक्यस्याप्युपासकस्वरूपकथना-र्थत्वात् उपास्य एव दहराकाशः प्राप्यतयेहोपसंह्रियत इति युक्तम् । आकाशशब्दश्च प्रत्यगात्मनि न क्वचित् दृष्ट-चरः । अतोऽत्राकाशः परं ब्रह्म ।। 42 ।।

अथ स्यात्-प्रत्यगात्मनोऽर्थान्तरभूतमात्मान्तरमेव नास्ति; ऐक्योपदेशात्, द्वैतप्रतिषेधाच्च । शुद्धावस्थ एव हि प्रत्यगात्मा, परमात्मा परं ब्रह्म परमेश्वर इति च व्यपदिश्यते; अतः प्रकृतात् मुक्तात्मनोऽभिसंभवितु र्नार्था-

1.3.43

 

न्तरमभिसंभाव्यो ब्रह्मलोकः । अतो नामरूपयोः निर्वहिता आकाशोऽपि स एव भवितुमर्हति-इति । अत उत्तर पठति-

1.3.43 सुषुप्त्युत्क्रान्त्योर्भेदेन 1 । 3 । 43 ।।

1.3.43

 

व्यपदेशादिति वर्तते । सुषुप्त्युत्क्रान्त्योः प्रत्यगात्मनोऽर्थान्तरत्वेन परमात्मनो व्यपदेशात् प्रत्यगात्मनो-ऽर्थान्तरभूतः परमात्माऽस्त्येव । तथा हि वाजसनेयके, "कतम आत्मेति । योऽयं विज्ञानमयः प्राणेषु" इति प्रकृतस्य प्रत्यगात्मनः सुषुप्त्यवस्थायाम् अकिञ्चिज्ज्ञस्य सर्वज्ञेन परमात्मना परिष्वङ्ग आम्नायते-"प्राज्ञेना-ऽऽत्मना संपरिष्वक्तो न बाह्यं किञ्चन वेद, नान्तरम्" इति । तथोत्क्रान्तावपि, "प्राज्ञेनाऽऽत्मनाऽऽन्वारूढ उत्सर्जन् याति" इति । न च स्वपतः उत्क्रामतो वाऽकिञ्चिज्ज्ञास्य तदानीमेव स्वेनैव सर्वज्ञेन सता परिष्व-ङ्गान्वारोहौ संभवतः । न च क्षेत्रज्ञान्तरेण; तस्यापि सर्वज्ञत्वासंभवात् ।। 43 ।।

1.3.44

 

इतश्च प्रत्यगात्मनोऽर्थान्तरभूतः परमात्मेत्याह-

1.3.44 पत्यादिशब्देभ्यः 1 । 3 । 44 ।।

1.3.44

 

अयं परिष्वञ्जकः परमात्मा उत्तरत्र पत्यादिशब्दैर्व्यपदिश्यते, "सर्वस्याधिपतिः", "सर्वस्य वशी सर्वस्ये-शानः", "स न साधुना कर्मणा भूयान् नो एवासाधुना कनीयान् । एष सर्वेश्वर एष भुताधिपतिरेष भूतपालः एष सेतुर्विधरण एषां लोकानामसंभेदाय । तमेतं वेदानुवचनेन ब्राह्मणा विविदिषन्ति...एतमेव विदित्वा मुनिर्भ-वति । एतमेव प्रव्राजिनो लोकमिच्छन्तः प्रव्रजन्ति", "स,वा एष महान् अज आत्माऽन्नादो वसुदानः", "अज-

1.3.44

 

रोऽमृतोऽभयो ब्रह्म" इति । एते च पतित्वजगद्विधरणत्वसर्वेश्वरत्वादयः प्रत्यगात्मनि मुक्तावस्थेऽपि न कथ-ञ्चित् संभवन्ति । अतो मुक्तात्मनोऽर्थान्तरभूतो नामरूपयोर्निवर्हिताऽऽकाशः । ऐक्योपदेशस्तु सर्वस्य चिद-चिदात्मकस्य ब्रह्मकार्यत्वेन तदात्मकत्वायत्त इति, "सर्वे खल्विदं ब्रह्म तज्जलान्" इत्यादिभिर्वाक्यैः प्रतिपाद्यत इति पूर्वमेव समथिर्तम् । द्वैतप्रतिषेधश्च तत एवेत्यनवद्यम् ।। 43 ।। इति अर्थान्तरत्वादिव्यपदेशाधिकरणम् ।।



1.4.1 आनुमानिकमप्येकाषामिति चेन्न शरीररूपकविन्यस्तगृहीतेदर्शयति च ।। 1 ।।

1.4.1

 

उक्तं परमपुरुषार्थलक्षणमोक्षसाधनतया जिज्ञास्यं जगज्जन्मादिकारणं ब्रह्म अचिद्वस्तुनः प्रधानादेश्चेतनाच्च बद्धमुक्तोभयावस्थाद्विलक्षणं निरस्तसमस्तहेयगन्धं सर्वज्ञं सर्वशक्ति सत्य-सङ्कल्पं समस्तकल्याणगुणात्मकं सर्वान्तरात्मभूतं निरङ्कुशैश्चर्य्यमिति । इदानीं कापिलतन्त्रसिद्धाब्रह्मात्-मकप्रधानपुरुषादिप्रतिपादनमुखेन प्रधानकारणत्वप्रतिपादनच्छायानुसारीण्यपि कनिचिद्वाक्यानि कासुचिच्-

1.4.1

 

छाखासु सन्तीत्याशङ्कय ब्रह्मैककारणत्वस्थेम्ने तन्निराक्रियते । कठवल्लीष्वाम्नायते "इन्द्रियेभ्यः परा ह्यर्था अर्थे-भ्यश्च परं मनः । मनसस्तु परा बुद्धिर्बुद्धेरात्मा महान् परः । महतः परमव्यक्रमव्यक्तात्पुरुषः परः । पुरुषान्न परं किञ्चित्सा काष्ठा सा परा गतिः " इति । तत्र सन्देहः - किं कापिलतन्त्रसिद्धमब्रह्मात्मकं प्रधानमिह अव्यक्त-शब्देनोच्यते, उत न? इति । किं युक्तम्? प्रधानमिति । कुतः? "महतः परमव्यक्तमव्यक्तात्पुरुषः परः" इति तन्त्रसिद्धतत्वप्रक्रियाप्रत्यभिज्ञानेन तस्यैव प्रतीतेः, "पुरुषान्न परं किञ्चित्सा काष्ठा सा परा गतिः"" इति पञ्चविं-शकपुरुषातिरिक्ततत्त्वनिषेधाच्च; अतोऽव्यक्तं कारणमिति प्राप्तम् । तदिदमुक्तम् आनुमानिकमप्येकेषामिति चेदिति । एकेषां शाखिनां शाखास्वानुमानिकं प्रधानमपि कारणमाम्नायत इति चेत् अत्रोत्तरं-नेति । नाव्यक्त-

1.4.1

 

ब्देनाब्रह्मात्मकं प्रधानमिहाभिधीयते । कुतः? शरीररूपकविन्यस्तगृहीतेः शरीराख्यरूपकविन्यस्तस्य अव्य-क्तशब्देन गृहीतेः । आत्मशरीरबुद्धिमनइन्द्रियविषयेषु रथिरथादिभावेन रूपितेषु रथरूपणेन विन्यस्तस्य शरीरस्य अत्र अव्यक्त शब्देन ग्रहणादित्यर्थः । एतदुक्तम्भवति-पूर्वत्र हि-"आत्मानं रथिनं विद्धि शरीरं रथमेव च । बुदिं्ध तु सारथिं विद्धि मनः प्रग्रहमेव च । इन्द्रियाणि हयानाहुः विषयांस्तेषु गोचरान् " इत्यादिना "सोऽ-ध्वनः पारमाप्नोति तद्विष्णोः परमं पदम् " इत्यन्तेन संसाराध्वनः पारं वैष्णं पदं प्रेप्सन्तमुपासकं रथित्वेन तच्छरीरादीनि च रथरथाङ्गत्वेन रूपयित्वा यस्यैते रथादयो वशे तिष्ठन्ति , स एवाध्वनः पारं वैष्णवं पदमा-

1.4.1

 

प्नोतीत्युक्तवा तेषु रथादिरूपितशरीरादिषु यानि येभ्यो वशीकार्यतायां प्रधानानि तान्युच्यन्ते "इन्द्रियेभ्यः पराः " - इत्यादिना । तत्र हयत्वेन रूपितेभ्य इन्द्रियेभ्यो गोचरत्वेन रूपिता विषयाः वशीकार्यत्वे पराः , वश्येन्द्रिय-स्यापि विषयसन्निधाविन्द्रियाणां दुर्निग्रहत्वात् तेभ्योपि परं प्रग्रहरूपितं मनः , मनसि विषयप्रवणे विषया-सन्निधानस्या-प्यकिञ्चित्करत्वात् । तस्मादपि सारथित्वरूपिता बुद्धिः परा , अध्यवसायाभावे मनसोऽप्यकि-

1.4.1

 

ञ्चित्करत्वात् । तस्या अपि रथित्वरूपित आत्मा कर्तृत्वेन प्राधान्यपरः , सर्वस्य चास्यात्मेच्छायत्तत्वादत्मैव महानिति च विशेष्यते । तस्मादपि रथरूपितं शरीरं परम् , तदायत्तत्वाज्जीवात्मनस्सकलपुरुषार्थसाधनप्रवृत्ती-नाम् । तस्मादपि परस्सर्वान्तरात्मभूतोऽन्तर्याम्यध्वनः पारभूतः परमपुरुषः , यथोक्रस्यात्मपर्यन्तस्य समस्तस्य तत्सङ्कल्पायत्तप्रवृत्तित्वात् । स खल्वन्तर्यामितयोपासनस्यापि निर्वर्तकः । "परात्तु तच्छØतेः " इति हि जीवात्मनः कर्तृत्वं परमपुरुषायत्तमिति वक्ष्यते । वशीकार्योपासननिर्वृत्त्युपायकाष्ठाभूतः परमप्राप्यश्च स एव । तदिदमुच्यते

1.4.1

 

" पुरुषान्न परं किञ्चित्सा काष्ठा सा परा गतिः " इति । तथा चान्तर्यामिब्राह्मणे " य आत्मनि तिष्ठन् " इत्या-दिभिस्सर्वं

साक्षात्कुर्वन् सर्वं नियमयतीत्युक्त्#ा " नान्योऽतोऽस्ति द्रष्टा " इति नियन्त्रन्तरं निषिध्यते । भग-वद्गीतासु च " अधिष्ठानं तथा- कर्त्ता करणं च पृथग्विधम् । विविधा च पृथक् चेष्टादैवं चैवात्र पञ्चमम् " इति । दैवमत्र पुरुषोत्तम एव , " सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिज्ञानमपोहनञ्च " इति वचनात् । तस्य च वशीकरणं तच्छरणागतिरेव । यथाह "ईश्वरस्सर्वभूतानां हृद्देशेऽर्ज्जुन तिष्टति । भ्रायमन् सर्वभूतानि यन्त्रारूढानि मायमा । तमेव शरणं गच्छ " इति । तदेवम् " आत्मानं रथिनं विद्धि " इत्यादिना रथ्यादिरूपकविन्यस्ता इन्द्रि-यादयः "इन्द्रियेभयः परा ह्यर्थाः इत्यत्र स्वशब्दैरेव प्रत्यभिज्ञायन्ते, न रथरूपितं शरीरमिति परिशेषात्तदव्यक्त-शब्देनोच्यत इति निश्चीयते; अतः कापिलतन्त्रसिद्धस्य प्रधानस्य प्रसङ्ग एव नास्ति । न चात्र तत्तन्त्रस्द्धिप्रक्रि-याप्रत्यभिज्ञा "इन्द्रियेभ्यः परा ह्यर्थाः" इतीन्द्रियेभ्योऽर्थानां शब्दादीनां परत्वकीर्त्तनात् । न हि शब्दादय इन्द्रि-याणां कारणभूतास्तद्दर्शने । "अर्थेभ्यश्च परं मनः " इत्यपि न तत्तन्त्रसङ्गतम् , अकारणत्वादेव ; तथा "बुद्धेरा-

1.4.1

 

त्मा महान् परः " इत्यप्यसङ्गतम् , बुद्धिशब्देन महत्तत्त्वस्याभिधानाभ्युपगमात् । न हि महतो महान् परस्-सम्भवति । महत आत्मशब्देन विशेषणं च न सङ्गच्छते , अतो रूपकविन्यस्तानामेव ग्रहणम् । दर्शयति च तदेव "एष सर्वेषु भूतेषु गूढात्मा न प्रकाशते । दृश्यते त्वग्रयया बुद्धया सूक्ष्मया सूक्ष्मदर्शिभिः " "यच्छेद्वाङ्मनसी प्राज्ञस्तद्यच्छेत् ज्ञान आत्मनि । ज्ञानमात्मनि महति नियच्छेत्तद्यच्छेच्छान्त आत्मनि " इति । अजितबाह्याभ्य-न्तरकरणैरस्य परमपुरुषस्य दुर्दर्शत्वमभिधाय हयादिरूपितानामिन्द्रियादीनां वशीकारप्रकारोऽयमुच्यते ।"यच्छे-द्वाङ्मनसी " वाचं मनसि नियच्छेत् - वाक्पूर्वकाणि कर्मेन्द्रियाणि ज्ञानेन्द्रियाणि च मनसि नियच्छेदित्यर्थः ।

1.4.1

 

वाक्छब्दे द्वितीयायाः " सुपां सुलुक् " इति लुक् । मनसी इति सप्तम्याश्छान्दसो दीर्घः । " तद्यच्छेत् ज्ञान आत्-मनि "तन्मनो बुद्धौ नियच्छेत् । ज्ञानशब्देनात्र पूर्वोक्ता बुद्धिरभिधीयते । "ज्ञान आत्मनि " इति व्यधिकरणे

1.4.1

 

सप्तम्यौ । आत्मनि वर्त्तमाने ज्ञाने नियच्छेदित्यर्थः । "ज्ञानमात्मनि महति नियच्छेत् " बुदिं्ध कर्त्तरि महत्यात्मनि नियच्छेत् । "तद्यच्छेच्छान्त आत्मनि " तं कर्त्तारं परस्मिन् ब्रह्मणि सर्वान्तरयामिणि नियच्छेत् । व्यत्यनेन त-दिति नपुंसकलिङ्गता । एवम्भूतेन रथिना वैष्णवं पदं गन्तव्यमित्यर्थः । 1.4.1

1.4.2

अव्यक्तशब्देन कथं व्यक्तस्य शरीरस्याभिधानम् ? तत्राह -

1.4.2 सूक्ष्मं तु तदर्हत्वात् ।। 2 ।।

1.4.2

 

भूतसूक्ष्मव्याकृतं ह्यवस्थाविशेषमापन्नं शरीरं भवति ; तदव्याकृतमिह शरीरावस्थं अव्यक्तशब्देनोच्यते । तदर्हत्वात् - तस्याव्याकृतस्य अचिद्वस्तुन एव विकारापन्नस्य रथवत् पुरुषार्थसाधनप्रवृत्त्यर्हत्वात् ।

1.4.3

 

यदि भूतसूक्ष्ममव्याकृतमभ्युपगम्यते ; कापिलतन्त्रसिद्धोपादाने कः प्रद्वेषः ? तत्रापि हि भूतकारणमेवाव्यक्तमित्युच्यते ; तत्राह

1.4.3 तदधीनत्वादर्थवत् ।। 3 ।।

1.4.3

 

परमकारणभूतपरमपुरुषाधीनत्वात्प्रयोजनवद्भूत सूक्ष्मम् । एतदुक्तम्भवति न वनमव्वक्तं तत्परिणामविशेषांश्च स्वरूपेण

नाभ्युपगच्छामः, अपि तु परमपुरुषशरीरतया तदात्मकत्वविरहेण । तदात्मकत्वेनैव हि प्रकृत्यादयः स्वप्रयोजनं साधयन्ति ; अन्यथा स्वरूपस्थितिप्रवृत्तिभेदाः तेषां न स्युः, तथाऽनभ्युपगमादेव तन्त्रसिद्धप्रक्रिया

1.4.3

 

निरसनमिति । श्रुतिस्मृत्योर्हि जगदुत्पत्तिप्रलयवादेषु परमपुरुषमहिमवादेषु च प्रकृतिविकृतिपुरुषास्तदा-त्मकास्सङ्कीत्यर्न्ते , यथा " पृथिव्यप्सु लीयते " इत्यारभ्य "तन्मात्राणि भूतादौ लीयन्ते । भूतादिर्महति लीयते । महानव्यक्ते लीयते । अव्यक्तमक्षरे लीयते । अक्षरं तमसि लीयते । तमः परे देव एकीभवती " तथा " यस्य पृथिवी शरीरं यस्यापश्शरीरं यस्य तेजशारीरं यस्य वायुश्शरीरं यस्याकाशः शरीरं यस्याहङ्कारः शरीरं यस्य बुद्धिशारीरं यस्याव्यक्तं शरीरं यस्याक्षरं शरीरं यस्य मृत्युः शरीरम् एष सर्वभूतान्तरात्माऽपहतपाप्मा दिव्यो देव एको नारायणः " तथा "भूमिरापोऽनलो वायुः खं मनो बद्धिरेव च । अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा । अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम् । जीवभूतां महाबाहो ययेदं धार्य्यते जगत् । एतद्योनीनि भूतानि

1.4.3

 

सर्वाणीत्युपधारय । अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा । मत्तः परतरं नान्यत् किञ्चिदस्ति धनञ्जय । मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव " इति । " व्यक्तं विष्णुस्तथाऽव्यक्तं पुरुषः काल एव च " इति , "प्रकृतियर्या मयाऽऽख्याता व्यक्ताव्यक्तस्वरूपिणी । पुरुषश्चाप्युभावेतौ लीयते परमात्मनि । परमात्मा च सर्वेषामाधारः परमेश्वरः । विष्णुनामा स वेदेषु वेदान्तेषु च गीयते " इति च ।1.4.3

1.4.4 ज्ञेयत्वावचनाच्च ।। 4 ।।

1.4.4

 

यदि तन्त्रसिद्धमिहाव्यक्तमविवक्षिष्यत्, तदास्य ज्ञेयत्वमविवक्षिष्यत; व्यक्ताव्यक्तज्ञविज्ञानान्मोक्षं वदद्भि-तान्त्रकैतेषां सर्वेषां ज्ञेयत्वाभ्यपगमात् , न चास्य ज्ञेयत्मुच्यते ; अतो न तन्त्रसिद्धस्येह ग्रहणम् ।। 4 ।।

1.4.5 वदतीति चेन्न प्रज्ञो हि प्रकरणात् ।। 5 ।।

1.4.5

 

अशब्दमस्पर्शमरूपमव्ययं तथाऽतसं नित्यमगन्धवच्च यत् । अनाद्यनन्तं महतः परं ध्रुवं निचाय्य तं मृत्युमुखात्प्रमुच्यते " इत्यव्यक्तस्य ज्ञेयत्वमन्तरमेव वदतीं श्रुतिरिति चेत्-तन्न , प्राज्ञः परमपुरुष एव ह्यत्र श्लोके निवा-य्यत्वेन प्रतिपाद्यते "विज्ञानसारथियर्यस्तु मनः प्रग्रहवान्नरः । सोऽध्वनः पारमाप्नोति तद्विष्णोः परमं पदम् । "एष सर्वेषु भूतेषु गूढोत्मा न प्रकाशते । दृश्यते त्वग्रयया बुध्या सूक्ष्मया सूक्ष्मदर्शिभिः " इति प्राज्ञस्यैव प्रकृतत्वात् ; अत एव "पुरुषान्न परं किञ्चित् " इति न पञ्चविंशकपुरुषातिरिक्तत्त्वनिषेधः । तस्य च परमपुरुषस्य

अशब्दत्वादयो धर्माः " यत्तदद्रेश्यमग्राह्यम् " इत्यादिश्रुतिप्रसिद्धाः । " महतः परम् " इत्यपि "बुद्धेरात्मा महान्

1.4.5

 

परः " इति पूर्वप्रकृताज्जीवात्मनः परत्वमेवोच्यते ।। 5 ।।

1.4.6 त्रयाणामेव चैवमुपन्यासः प्रश्नश्च ।। 6 ।।

1.4.6

अस्मिन् प्रकरणे ह्युपायोपेयोपेतृ#ृ#ृणां त्रयाणामेव चैवमुपन्यासः -ज्ञेयत्वेनोपन्यासस्तविषयश्च प्रश्नो दृश्यते, नान्यस्याव्यक्तादः । तथाहि ; नचिकेता मुमुक्षुस्सन् मृत्युप्रदत्ते वरत्रये प्रथमेन वरेणात्मनः पुरुषार्थयोग्यता-पादिनीमात्मनि पितुस्सुमनस्कतां प्रतिलभ्य द्वितीयेन वरेण मोक्षोपायभूतां नाचिकेताग्निविद्यां वव्रे , " स त्वमग्निं स्वर्ग्यमध्येपि मृत्यो प्रब्रूहि तं श्रद्दधानाय मह्यम् । स्वर्गलोका अमृतत्वं भजन्त एतद्द्वितीयेन वृणे वरेण " इति । स्वर्गशब्देन अत्र परमपुरुषार्थलक्षणोमोक्षः अभिधीयते, " अमृतत्वं भजन्ते " इति तत्रस्थस्य जननमरणा-

1.4.6

 

भावश्रवणादुत्तरत्र, क्षयिफलकर्मनिन्दादर्शनाच्च; "त्रिणाचिकेतस्त्रिभिरेत्य सन्धिं त्रिकर्मकृत्तरति जन्ममृत्यू " इति च प्रतिवचनात् । तृतीयेन वरेण मोक्षस्वरूपप्रश्नद्वारेणोपेयस्वरूपमुपेतृस्वरूपमुपयाभूत कर्म्मानुगृहीतोपासन-स्वरूपञ्च पृष्ठम्, "येयं प्रते विचिकित्सा मनुष्ये अस्तीत्येके नायमस्तीति चैके । एतद्विद्यामनुशिष्टस्त्वयाऽहं वराणामेष वरस्तृतीयः " इति । एवं मोक्षे पृष्टे तदुपदेशयोग्यतां परीक्ष्योपदिदेश, "तुं दुदर्शं गूढमनुप्रविष्टं गुहाहितं गह्वरेष्ठं पुराणम् । अध्यात्मयोगाधिगमेन देवं मत्वाधीरो हर्षशोकौ जहाति " इति, तदेवं सामान्येनोपदिष्टे नचि-केताः प्रीतः सन् देवं मत्वा" इत्युपास्यतया निर्दिष्ठस्य प्राप्तभूतस्य देवस्य "अध्यात्मयोगाधिगमेन " इति वेदित-व्यतया निर्दिष्टस्य प्रप्तुः प्रत्यगात्मनश्च "मत्वा धीरो हर्षशोकौ जहाति " इति निर्दिष्टस्य ब्रह्मोपासनस्य च स्वरू-पविरोधनाय पुनः पप्रच्छ "अन्यत्र धर्मादन्यत्राधर्मादन्यत्रास्मात्कृताकृतात् । अन्यत्र भूताद्भव्याच्च यत्तत्पश्यसि

1.4.6

 

तद्वद " इति । एवं सकलेतरातीतानागतवर्त्तमानसाध्यसाधनसाधकविलक्षणे त्रये पृष्टे । प्रथमं प्रणवं प्रशस्य तद्वाच्यं प्राप्यस्वरूपं , तदन्तर्गतञ्च प्रप्तृस्वरूपं, वाचकरूपं चोपायं पुनरपि सामान्येन ख्यापयन् प्रणवं तावदुपदिदेश "सर्वे वेदा यत्पदमामनन्ति तपासि सर्वाणि च यद्वदन्ति । यदिच्छन्तो ब्रह्मचर्य्यं चरन्ति तत्ते

1.4.6

 

पदं सङ्ग्रहेण ब्रवीम्योमित्येतत् " इति । एवमुपदिश्य पुनरपि प्रणवं प्रशस्य प्रथमं तावत् प्राप्तुः प्रत्यगात्मनः स्वरूपमाह "न जायते म्रियते वा विपश्चित् " इत्यादिना । प्राप्यस्य परस्य ब्रह्मणो विष्णोः स्वरूपम् " अणो-रणीयान् " इत्यादिना "क इत्था वेद यत्र सः" इत्यन्तेनोपदिशन्मध्ये "नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन " इत्यादिनोपायभूतस्योपासनस्य भक्तिरूपतामप्याह । "ऋतं पिबन्तौ " इति चोपास्यस्योपासकेन सहावस्थानात्सूपासतामुक्तवा "आत्मानं रथिनं विद्धि " इत्यादिना "दुर्गं पथस्तत्कवयो वदन्ति " इत्यन्तेनोपा-सनप्रकारमुपासीनस्य च वैष्णवपरमपदप्राप्तिमभिधाय "अशब्दमस्पर्शम् " इत्यादिनोपसंहृतम् ; अतस्त्रयाणामेव

1.4.6

अत्र ज्ञेयत्वेनोपन्यासः प्रश्नश्च , तस्मान्नेह तान्त्रिकस्याव्यक्तस्य ग्रहणम् ।। 6 ।।

1.4.7 महद्वच्च ।। 7 ।।

1.4.7

 

यथा "बुद्धेरात्मा महान् परः" इत्यत्रात्मशब्दसामानाधिकरण्यान्न तन्त्रसिद्धं महत्तत्त्वं गृह्यते ; एवमव्यक्र-मप्यात्मनः परत्वेनाभिधानान्न कापिलतन्त्रसिद्धं गृह्यत इति स्थितम् ।।

1.4.8 चमसवदविशेषात् ।। 8 ।।

1.4.8

 

अत्रापि तन्त्रसिद्धप्रक्रिया निरस्यते, न ब्रह्मात्मकानां प्रकृतिमहदहङ्कारादीनां स्रूपम्, श्रुतिस्मृतीभ्यां ब्रह्मात्मकानां तेषां प्रतिपादनात् । यथा आथर्वणिका अधीयते-"विकारजननीमज्ञामष्ठरूपामजां ध्रुवाम् । ध्यायतेऽध्यासिता तेन तन्यते प्रेर्यते पुनः । सूयते पुरुषार्थं च तेनैवाधिष्ठिता जगत् । गौरनाद्यन्तवती सा जनित्री भूतभाविनी । सितसिता च रक्ता च सर्वकामदुघा विभोः । पिबन्त्येनामविषमामविज्ञाताः कुमारकाः ।

1.4.8

 

एकस्तु पिबते देवस्स्वच्छन्दोऽत्रवशानुगाम् । ध्यानक्रियाभ्यां भगवान् भुङ्क्त्#ेऽसौ प्रसभं विभुः । सर्वसाधारणीं

दोग्ध्रीं पीड्यमानान्तु यज्वभिः" । चतुर्विंशतिसङ्खयाकमव्यक्तं व्यक्तमुच्यते " इति । अत्र प्रकृत्यादीनां स्वरूप-मभिहितम् । यदात्मकाश्चैते प्रकृत्यादयः, स परमपुरुषोऽपि "तं षड्#िवंशकमित्याहुः । सप्तविंशमथापरे । पुरुषं निर्गुणं साङ्खयमथर्वशिरसो विदु"रिति प्रतिपाद्यते, अपरे चाथर्वणिकाः "अष्टौ प्रकृतयः षोडश विकारा" इत्य-धीयते; श्वेताश्वतराश्चैवं प्रकृतिपुरुषेश्वरस्वरूपमामनन्ति "संयुक्तमेतत् क्षरमक्षरं च व्यक्ताव्यक्तं भरते विश्वमीशः। अनीशश्चाऽन्यो वध्यते भोक्तृभावात् । ज्ञात्वा देवं मुच्यते सर्वपाशैः" ज्ञाज्ञौ द्वावजावीशनीशावजा ह्येका भोक्तृ-भोगार्थयुक्ता । अनन्तश्चात्मा विश्वरूपो ह्यकर्त्ता । त्रयं यदा विन्दते ब्रह्म चैतत् " "क्षरं प्रधानममृताक्षरं हरः क्षरा-त्मानावीशते देव एकः । तस्याभिध्यानाद्योजनात्तत्प्रभावाद्भूयश्चान्ते विश्वमायानिवृत्ति"रिति । तथा "छन्दांसि पज्ञाः ऋतवो व्रतानि । भूतं भव्यं यच्च देवा वदन्ति" "अस्मान्मायी सृजते विश्वमेतत्तस्मिंश्चान्यो मायया सन्नि-रुद्धः "मायां तु प्रकृतिं विद्यान्मायिनन्तु महेश्वरम् । तस्यावयव भूतैस्तु व्याप्तं सर्वमिदं जगत्" इति तथोत्तरत्राऽपि

"प्रधानक्षेत्रज्ञपतिर्गुणेशः संसारमोक्षस्थितिबन्धहेतुरि"ति । स्मतिरपि "प्रकृतिं पुरुषं चैव विध्द्यानादि उभावपि ।

1.4.8

 

विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् । कार्य्यकारणकर्त्तृत्वे हेतुः प्रकृतिरुच्यते । पुरुषस्सुखदुःखानाम्भो-क्तृत्वं हेतुरुच्यते । पुरुषः प्रकृतिस्थोऽपि भुङ्कते प्रकृतिजान्गुणान् । कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु । सत्त्वं रजस्तम इति गुणाः प्रकृतिसम्भवाः । निबध्नन्ति महाबाहो । देहे देहिनमव्ययम् । तथा "सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम् । कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् । प्रकृतिं स्वामवष्टभ्य विसृ-जामि पुनः पुनः । भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात् । मयाऽध्यक्षेण प्रकृतिस्सूयते सचराचरम् । हेतुनाऽनेन कौन्तेय ! जगद्धिपरिवर्त्तने " इति । तस्मादब्रह्मामात्वकत्वेन कापिलतन्त्रसिद्धाः प्रकृत्यादयो निरस्यन्ते, श्वेता-श्वतरोपनिषदि श्रूयते "अजामेकां लोहितशुल्ककृष्णां बह्वीः प्रजाः सृजमानां सरूपाः । अजो ह्येको जुषमाणो-ऽनुशेते जहात्येनाभ्भुक्तभोगामजोऽन्यः" इति, तत्र सन्देहः किमास्मिन्मन्त्रे केवलातन्त्रसिद्धा प्रकृतिरभिधीयते? उत ब्रह्मात्मिका ? इति । किं युक्तं ? केवलेति, कुतः अजामेकामित्यस्याः प्रकृतेरकार्य्यतवश्रवणात् "बह्वीः प्रजाः

1.4.8

 

सृजमानं सरूपाः" इति स्वातन्त्र्#ेण सरूपाणां बह्वीनां प्रजानां स्त्रष्ट्टत्वश्रवणाच्चेति - एवम्प्रप्तेऽभिधीयते - छमसवदविशेषात् । न जायत इत्यजेत्यजात्वमात्रप्रतिपादनात् तन्त्रसिद्धाब्रह्मात्मकाजाग्रहणे विशेषाप्रतीतेः चमसवत् यथा "अर्वाग्बिलश्चमस ऊद्र्ध्वबुध्न " इत्यस्मिन्मन्त्रे चमसस्य भक्षणसाधनत्वमात्रं चमसशब्देन प्रतीयत इति न तावन्मात्रेण चमसविशेषप्रतीतिः यौगिकशब्दानामर्थप्रकरणादिभिर्विनाऽर्थविशेषनिश्चया-योगात् ; तत्र "यथेदन्तच्छिर एष ह्यर्वाग्बिलश्रमस ऊद्र्ध्वबुध्न " इत्यादिना वाक्यशेषेण शिरसश्चमसत्व-

निश्चयः, तथा अत्राऽप्यर्थप्रकरणादिभिरेवाजा निर्णेतव्वा; न चाऽत्र तन्त्रसिद्धाजाग्रहणहेतवोऽर्थप्रकरणादयो

1.4.8

 

दृश्यन्ते, नचास्याः स्वातन्त्र्#ेण स्रष्टृत्वं रतीयते, "बह्वीः प्रजाः सृजमानाम्" इति स्रष्टत्वमात्रप्रतीतिः, अतोऽनेन मन्त्रेण नाब्रह्मात्मिकाजाऽभिधीयते ।। 8 ।। ब्रह्मात्मकाजाग्रहण एव विशेषतो हेतुरस्तीत्याह -

1.4.9 ज्योतिरुपक्रमा तु तथा ह्यधीयत एके ।। 9 ।।

1.4.9

 

तुशब्दोऽवधारणार्थः, ज्योतिरुपक्रमैवैषाऽजा, ज्योतिबर्रह्म "तन्देवाज्योदिषांज्योतिः" "अथ यदतः परा दिवो ज्योतिर्दीप्यते" इत्यादिश्रुतिप्रसिद्धेः । ज्योतिरुपक्रमा ब्रह्मकारणिकेत्यर्थः, तथाऽह्यधीयत एकेहीति हेतौ, यस्मादस्या अजाया ब्रह्मकारणकत्वमेकेशाखिनस्तैत्तिरीया अधीयते - " अणोरणीयान्महतो महीयानात्मा गुहायां निहितोऽस्य जन्तोः" इति हृदयगुहायामुपास्यत्वेन सन्निहितं बह्माभिधाय "सप्त प्राणाः प्रभवन्ति तस्मात्" इत्यादिना सर्वेषां लोकानां ब्रह्मादीनाञ्च तत उत्पत्तिमभिधाय सर्वकारणीभूताऽजा तत उत्पन्नाभि-धीयते" "अजामेकां लोहितशुक्लकृष्णां बह्वीं प्रजां जनयन्तीं सरूपाम् । अजो ह्येको जुषमाणोऽनुशेते

1.4.9

 

जहात्येनाम्भुक्तभोगामज्योऽन्य" इति । सर्वस्य तद्य्वतिरिक्तस्य वस्तुजातस्य तत उत्पत्त्या तदात्मकत्वोपदेशे प्रक्रियमाणेऽभिधीयमानत्वात्प्राणसमुद्रपर्वतादिवदेषाऽप्यजा बह्वीनां सरूपणां प्रजानां स्रष्ट्री कर्मवश्येनाऽऽ-त्मना भुज्यमानाऽन्येन विदुषाऽऽत्मना त्यज्यमाना च ब्रह्मण उत्पन्ना ब्रह्मात्मिकाऽवगन्तव्येत्यर्थः । अतो वाक्यशेषाच्चमसविशेषवच्छाखान्तरीयादेतत्सरूपात्प्रत्यभिज्ञायमानार्थाद्वाक्यान्नियमिताऽजा ब्रह्मात्मिकेति निश्चीयते । इहाऽपि प्रकरणोपक्रमे "किं कारणं ब्रह्मे"त्यारम्भ "ते ध्यानयोगानुगता अपश्यन्देवात्मशकिं्त स्वगुणैर्निगूढाम् " इति परब्रह्मशक्तिरूपाया अजाया अवगतेः, उयरिष्टाच्च "अस्मान्मायी सृजते विश्वमेतत्त-स्मिंश्चान्यो माययो सन्निरुद्धः" "मायान्तु प्रकृतिं विद्यान्मायिनन्तु महेश्वरम्" "यो योनिर्योनिमधितिष्ठत्येक"

1.4.10

 

इति च तस्या एव प्रतीतेर्नास्मिन्मन्त्रे तन्त्रसिद्धस्वतन्त्रप्रकृतिप्रतिपत्तिगन्धः ।। कथं तर्हि ज्योतिरुपक्रमाया लोहितशुक्लकृष्णरूपाया अस्याः प्रकृतेरजात्वम् ? आजाया वा कथं ज्योतिरुपक्रमात्वम् ? इत्यत्राह -

1.4.10 कल्पनोपदेशाच्च मध्वादिवदविरोधः ।। 10 ।।

1.4.10

 

प्रसक्ताशङ्कानिवृत्त्यर्थश्चशब्दः, अस्याः प्रकृतेरजात्वं ज्योतिरुपक्रमात्वञ्च न विरुध्यते । कुतः ? कल्पनोपदेशात्, कल्पनं क्लृप्तिः सृष्टिः, जगत्सृष्टयुपदेशादित्यर्थः । यथा "सूर्य्याचन्द्रमसौ धाता यथापूर्वमकल्पयत्" इति कल्पनं सृष्टिः, अत्रापि "अस्मन्मायी सृजते विश्वमेत"दिति जगत्सृष्टिरुपदिश्यते । स्वेनावि भक्तदस्मात्सूक्ष्मावस्थात्का-रणान्मायी सर्वेश्वरः सर्वं जगत्सृजतीत्यर्थः । अनेन कल्पनोपदेशेनास्याः प्रकृतेः कार्यकारणरूपेणावस्थाद्वया-न्वयोऽवगम्यते, सा हि प्रलयवेलायां ब्रह्मतापन्ना अविभक्तनामरूपा सूक्ष्मरूपेणाऽवतिष्ठते । सृष्टिवेलायां

1.4.10

 

तूद्भूतसत्त्वादिगुणा विभक्तनामरूपाव्यक्तादिशब्दवाच्या तेजोबन्नादिरूपेण च परिणता लोहितशुक्लकृष्णाकारा चावतिष्ठते । अतः कारणावस्थाऽजा, कार्य्यावस्था च ज्योतिरुपक्रमेति न विरोधः । मध्वादिवत् यथेश्वरेणा-दित्यस्य कारणावस्थायामेकस्यैवावस्थितस्य कार्य्यावस्थायाम् ऋग्यजुस्सामाथवर्प्रतिपाद्यकर्मनिष्पाद्यरसा-श्रयतया वस्वादिदेवताभोग्यत्वाय मधुत्वकल्पनमुदयास्तमयकल्पनञच्च न विरुध्यते । तदुक्तं मधुविद्यायाम् "असौ वा आदित्यो देवमधु " इत्यारभ्य अथ "तत ऊर्ध्व उदेत्य नैवोदेता नास्तमेत्येकल एव मध्ये स्थाते "-त्यन्तेन एकलः एकस्वभावः, अतोऽनेन मान्त्रेण ब्रह्मात्मिकाऽजैवाऽभिधीयते, न कापिलतन्त्रसिद्धेति सिद्धम् । अन्ये त्वस्मिन्मन्त्रे तेजोबन्नलक्षणाऽजैकाभिधीयत इति ब्रुवते, ते प्रष्टव्याः - किं तेजोबन्नान्येव तेजोबन्ना-त्मिकाजैका ? उत तेजोबन्नरूपं ब्रह्मैव ? किं वा- तेजोबन्नाकारणभूता काचिदिति । प्रथमे कल्पे तेजोबन्नाना-मनेकत्वादजामेकामिति विरुध्यते, न च वाच्यन्तेजोबन्नानामनेकत्वेऽपि त्रिवृत्करणेनैकतापत्तिरिति ।

1.4.10

 

त्रिवृत्करणेऽपि बहुतानपगमात्, "इमास्तिस्रो देवताः " "तासां त्रिवृतं त्रिवृतमैकैकाङ्करवाणी"ति प्रत्येकं त्रिवृ-त्करणोपदेशात् । द्वितीयः कल्पो विकल्प्यः,- किन्तेजोबन्नरूपेण विकृतं ब्रह्मैवाजैका ? किं वा स्वरूपेणा-वस्थितमविकृतमिति । प्रथमः कल्पो बहुत्वानपायादेव निरस्तः । द्वितीयेऽपि लोहितशुक्लकृष्णामिति विरुध्यते । स्वरूपेणावस्थितं ब्रह्म तेजोबन्नलक्षणमिति वक्तुमपि न शक्यते, तृतीये कल्पेऽप्यजाशब्देन तेजोबन्नानि निर्दिश्य तैस्तत्कारणावस्थोपस्थापनीयेत्यास्थेयम् । ततो वरमजाशब्देन । तेजोबन्नकारणावस्थायाः श्रुतिप्रसि-द्धाया एवाभिधानम् ,यत्पुनरस्याः प्रकृतेरजाशब्देन छागत्वपरिकल्पनमुपदिश्यत इति तदप्यसङ्गतम् , निष्प्रयो-

1.4.10

 

जनत्वात् यथा "आत्मानं रथिनं विद्धी"त्यादिषु ब्रह्मप्राप्त्युपायताख्यापनाय शरीरादिषु रथादिरूपणं क्रियते, यथा चादित्ये वस्वादीनाभ्भोग्यत्वख्यापनाय मधुत्वकल्पनं क्रियते, तद्गदस्याम्प्रकृतौ च्छागत्वपरिकल्पनं क्वोपयुज्यते, न केवलमुपयोगाभाव एव विरोधश्च । कृत्स्नजगत्कारणभूतायास्स्वस्मिन्ननादिकालसम्बद्धानां सर्वेषामेव चेतनानां निखिलसुखदुःखोपभोगापवर्गसाधनभूतायाः अचेतनायाः अत्यल्पप्रजासग्रकरागन्तुक-सङ्गमचेतनविशेषैकरूपत्यल्प प्रयोजनसाधनस्वपरित्यागाहेतु भूतस्वसम्बन्धिपरित्यागसमथर्चेतनविशेष-रूपच्छागस्वभावख्यापनाय तद्रूपत्वकल्पनं विरुद्धमेव । "अजामेकाम् " "अजो ह्येकः " "अजोऽन्य " इत्य-त्राजाशब्दस्य विरूपार्थकल्पनञ्च न शोभनम् । सर्वत्र च्छागत्वं परिकल्प्यत इति चेत् "जहात्येनाम्भुक्तभो-गामजोऽन्य " इति विदुष आत्यन्तिकप्रकृतिपरित्यागर्ङ्कुवतोऽनेन वाऽन्येन वापुनरपि सम्बन्धयोगयच्छा-गत्वपरिकल्पनमत्यन्तविरुद्धम् ।। चमसाधिकरणं समाप्तम् ।।

1.4.11 न संख्योपसङ्ग्रहादपि नानाभावादतिरेकाच्च ।। 11 ।।

1.4.11

 

वाजसनेयिनस्समामनन्ति "यस्मिन् पञ्च पञ्चजना आकाशश्च प्रतिष्ठितः । तमे-वन्मन्य आत्मानं विद्वान् ब्रह्मामृतोऽमृतम् " इति । किमयं मन्त्रः कापिलतन्त्रसिद्धतत्त्वप्रतिपादनपरः ? उत नेति सन्दिह्यते । किं युक्तम? तन्त्रसिद्धतत्त्वप्रतिपादनपर इति । कुतः ? पञ्चशब्दविशेषितात्पञ्चजनशब्दा

1.4.11

 

त्पञ्चविंशतितत्त्वप्रतीतेः । एतदुक्तम्भवति पञ्चजना इति समासः समाहारविषयः । पञ्चजनाः-पञ्चानां जनानां समूहाः पञ्चजनाः, पञ्चपूल्य इतिवत् ।पञ्चजना इति लिङ्गव्यत्ययश्छान्दसः । ते च समूहाः कतीत्यपेक्षायां

1.4.11

 

पञ्चजनशब्दविशेषणेन प्रथमेन पञ्चशब्देन समूहाः पञ्चेति प्रतीयन्ते यथा पञ्च पञ्चपूल्य इति । अतः "पञ्च पञ्चजनाः" इति पञ्चविंशतिपदार्थावगतौ ते कतम इत्यपेक्षायाम् मोक्षाधिकारान्मुमुक्षुभिर्ज्ञातव्यतया स्मृति-प्रसिद्धाः प्रकृत्यादय एव ज्ञायन्ते । "मूलप्रकृतिरविकृतिर्महदाद्याः प्रकृतिविकृतयः सप्त । षोडशकश्च विकारो न प्रकृतिर्न विकृतिः पुरुषः" इति हि कापिलानां प्रसिद्धिः, अतस्तन्त्रसिद्धतत्त्वप्रतिपादनपरः ।इति प्राप्ते प्रचक्ष्महे, नसङ्खयोपसङ्ग्रहादपी"ति । "पञ्च पञ्चजना" इति पञ्चविंशतितत्वसङ्खयोपसङ्ग्रहादपि न तन्त्रसिद्धतत्त्वप्रतीतिः कुतः? नानाभावात्- एषां पञ्चसङ्खयविशेषितानां पञ्चजनानां तन्त्रसिद्धेभ्यस्तत्त्वेभ्यः पृथग्भावात् । "यस्मि-न्पञ्चपञ्चजना आकाशश्च प्रतिष्ठित " इत्येतेषां यच्छब्दनिर्दिष्टब्रह्माश्रयतया ब्रह्मात्वकत्वं हि प्रतीयते; " तमेवं

1.4.11

 

मन्य आत्मानं विद्वान्ब्रह्मामृतोऽमृत "मित्यत्र तमिति परामर्शेन यच्छब्दनिर्दिष्टं ब्रह्मेत्यवगम्यते । अतस्तेभ्यः पृथग्भूताः "पञ्च पञ्चजना" इति न तन्त्रसिद्धा एते । अतिरेकाञ्च, तन्त्रसिद्धेभ्यस्तत्त्वेभ्योऽत्र तत्त्वारेकोऽपि भवति यच्छब्दनिर्दिष्ट आत्मा आकाशश्चऽत्रातिरिच्येते । अतः "तं षड्#िवंशकमित्याहुः सप्तविंशमथापर " इति श्रुतिप्रसिद्धसर्वतत्त्वाश्रयभूतः सर्वेश्वरेश्वरः परमपुरुषोऽत्राभिधीयते । न सङ्खयोपसङ्ग्रहादपीत्यपिशब्दस्य "पञ्च पञ्चजना" इत्यत्र पञ्चविंशतितत्वप्रतिपत्तिरेव न सम्भवतीत्यभिप्रायः । कथं पञ्चभिरारब्धसमूहपञ्चकासम्भवात्; नहि तन्त्रसिद्धतत्वेषु पञ्चसु पञ्चस्वनुगतन्तत्ततसङ्खयानिवेशनिमित्तं जात्याद्यस्ति, न च वाच्यं पञ्च कर्मेन्द्रि-याणि पञ्च ज्ञानेन्द्रियाणि पञ्च महाभूतानि पञ्च तन्मात्राण्यवशिष्टानि पञ्च -इत्यवान्तरसङ्खयानिवेशनिमित्त-मस्त्येवेति, आकाशस्य पृथङ्#िनर्देशेन पञ्चभिरारब्धमहाभूतसमूहासिद्धेः, अतः पञ्चजा इत्ययं समासो न समाहारविषयः, अयन्तु "दिक्सङ्खये संज्ञाया"मिति संज्ञाविशेषविषयः, अन्यथा पञ्चजना इति लिङ्गव्यत्ययश्च । पञ्चजना नाम केचित्सन्ति ते च पञ्चसङ्खयया विशेष्यन्ते - पञ्च पञ्चजना इति, सप्त सप्तर्षय इतिवत् ।। 11 ।।

1.4.12

 

न स्यादिति भावः; के पुनस्तु पञ्च पञ्चजना इत्यत्राह -

1.4.12 प्राणादयो वाक्यशेषात् ।। 12 ।।

1.4.12

 

"प्राणस्य प्राणमुत चक्षुश्रचक्षुः श्रोत्रस्य श्रोत्रमम्नस्यान्नमनसो मनो ये विदुः " इति वाक्यशेषात् ब्रह्माश्रयाः

1.4.13

 

प्राणादय एव पञ्च पञ्चजना इति विज्ञायन्ते ।।12।। अथ स्यात्काण्वानां माध्यन्दिनानाञ्च "यस्मिन्पञ्च पञ्च-जना" इत्ययं मन्त्रः समानः, "प्राणस्य प्राण "मित्यादिवाक्यशेषे काण्वानामन्नस्य पाठो न विद्यते, तेषां पञ्च पञ्चजनाः प्राणादय इति न शक्यं वक्तुमिति, अत्रोत्तरम् -

1.4.13 ज्योतिषैकेषामसत्यन्ने ।। 13 ।।

1.4.13

 

एकेषां काण्वानां पाठे असत्यन्ने ज्योतिषा पञ्चजना इन्द्रियाणीति विज्ञायन्ते; तेषां वाक्यशेषः प्रदर्शनार्थः ।

1.4.13

 

एतदुक्तम्भवति "यस्मिन् पञ्च पञ्चजना " इत्यस्मात् पूर्वस्मिन्मन्त्रे "तं देवा ज्योतिषां ज्योतिरायुर्होपासते -ऽमृतम् " इति । ज्योतिषां ज्योतिष्ट्वेन ब्रह्मण्यभिधीयमाने ब्रह्माधीनस्वकार्याणि कानिचिज्ज्योतीपि प्रतिपन्नानि; तानि च विषयाणां प्रकाशकानीन्द्रियाणीति "यस्मिन्पञ्च पञ्चजना " इत्यनिर्द्धारितविशेषनिर्देशेनावगम्यन्त इति । प्राणस्येति प्राणशब्देन स्पर्शेन्द्रियङ्गृह्दते । वायुसम्बन्धित्वात्स्पर्शेन्द्रियस्य मुख्यप्राणस्य ज्योतिश्शब्देन प्रदर्शनायोगात् । चक्षुष इति चक्षुरिन्द्रियम् , श्रोत्रस्येति श्रोत्रेन्द्रियम् , अन्नस्येति घ्राणरसनयोः तन्त्रेणोपादानम्

1.4.13

 

अन्नशब्दोदितपृथिवीसम्बन्धित्वात् घ्राणेन्द्रियमनेन गृह्यते । अद्यतेऽनेनेत्यन्नमिति रसनेन्द्रियमपि गृह्यते , मनस इति मनः, घ्राणरसनयोस्तन्त्रेणोपादनमिति पञ्चत्वमप्यविरुद्धम् प्रकाशकानि मनः पर्य्यन्तानीन्द्रियाणि पञ्चजनशब्दनिर्दिष्टानि, तदविरोधाय घ्राणरसनयोस्तनत्रेणोपादानम् । तदेवं "यस्मिन्पञ्च पञ्चजना आकाशश्च प्रतिष्ठित " इति पञ्चजनशब्दनिर्दिष्टानीन्द्रियाणि आकाशशब्दप्रदर्शितानि महाभूतानि च ब्रह्मणि प्रतिष्ठितानीति

1.4.13

 

सर्वतत्वानां ब्रह्माश्रयत्वप्रतिपादनान्न तन्त्रसिद्धपञ्चविंशतितत्वप्रसङ्गः । अतः सर्वत्र वेदान्ते सङ्खयोपसङ्ग्रहे तदभावे वा न कापिलतन्त्रसिद्धतत्वप्रतीतिरस्तीति स्थितम् । ।। सङ्खयोपसङ्ग्रहाधिकरणं समाप्तम् ।।

1.4.14 कारणत्वेन चाकाशादिषु यथा व्यपदिष्टोक्तेः ।। 14 ।।

1.4.14

 

पुनः प्रधानकारणवादी प्रत्यवतिष्ठते न वेदान्तेष्वेकस्मात्सृष्टिराम्नायत इति जगतो

1.4.14

 

ब्रह्मैककारणत्वं न युज्यते । तथाहि "सदेव सोम्येदमग्र आसी"दिति सत्पूर्विका सृष्टिराम्नायते । "असद्वा इदमग्र आसीत् " इत्यसत्पूर्विका च । अन्यत्र "असदेवेदमग्र आसीत्तत्सदासीत्तत्समभवत् " इति च । अतो वेदान्तेषु सृष्टुरव्यसस्थितेर्ज्जगतो ब्रह्मैककारणत्वं न निश्चेतुं शक्यम् ;प्रत्युत प्रधानकारणत्वमेव निश्चेतुं शक्यते "तद्धेदं तर्ह्यव्याकृतमासीत् " इत्यव्याकृते प्रधाने जगतः प्रलयमभिधाय "तन्नामरूपाभ्यां व्याक्रियते " इत्यव्याकृतादेव जगतः सृष्टिश्चाभिधीयते । अव्याकृतं ह्यव्यक्तम् , नामरूपाभ्यां न व्याक्रियते न व्यज्यत इत्यर्थः, अव्यक्तं प्रधा-नमेव । अस्य च स्वरूपनियत्वेन परिणामाश्रयत्वेन च जगत्कारणवादिवाक्यगतौ सदसच्छब्दौ ब्रह्मणीवास्मिन्न विरोत्स्येते । एवमव्याकृतकारणत्वे निश्चिते सति ईक्षणादयः कारणगताः सृष्टयौन्मुख्याभिप्रायेण योजयितव्याः। ब्रह्मात्मशब्दावपि बृहत्त्वव्यापित्वाभ्यां प्रधान एव वर्त्तेते, अतः स्मृतिन्यायप्रसिद्धं प्रधानमेव जगत्कारणं

1.4.14

 

वेदान्तवाक्यैः प्रतिपाद्यते - इति प्राप्ते प्रचक्ष्महे- कारणत्वेन चाकादिषु यथाव्यपदिष्टोक्तेः । चशब्दस्तु शब्दार्थे; सवर्ज्ञात सर्वेश्वरात्सत्यसङ्कलपान्निरस्तनिखिलदोषगन्धात् परस्माद्ब्रह्मण एव जगदुत्पद्यत इति निश्चेतुं शक्यते । कुतः ? आकाशादिषु कारणत्वेन यथाव्यपदिष्टस्योक्तेः - सर्वज्ञत्वादिविशिष्टत्वेन "जन्माद्दस्य यत "इत्येवमादिषु

1.4.14

 

प्रतिपादितं ब्रह्म यथाव्यपदिष्टमित्युच्यते, तस्यैकस्यैव आकाशादिषु कारणत्वेनोक्तेः । "तस्माद्वा एतस्मादात्मन आकाशः सम्भूतः " "तत्तेजोऽसृचत " इत्यादिषु सर्वज्ञं ब्रह्मैव कारणत्वेनोच्यते । तथा हि "सत्यं ज्ञानमनन्तं ब्रह्म " "सोऽश्नुते सर्वाकामान्सह ब्रह्मणा विपश्चिता " इति प्रकृतं विपश्चिदेव ब्रह्म, "तस्माद्वा एतस्मा "दिति परामृश्यते । तथा "तदैक्षत बहु स्याम् " इतिनिर्दिष्टं सर्वज्ञं बह्मैव "तत्तेजोऽसृजत " इति परामृश्यते । एवं सर्वत्र सृष्टिवाक्येषु द्रष्टव्यम् , अतो ब्रह्मैककारणं जगदिति निश्चीयते । ननु "असद्वा सदमग्र आसीत् " इत्यसदेव

1.4.15

 

कारणत्वेन व्यपदिश्यते, तत्कथमिव सर्वज्ञस्य सत्यसङ्कल्पस्य ब्रह्मण एव कारणत्वं निश्चीयत इत्यत आह -

1.4.15 समाकर्षात् ।। 15 ।।

1.4.15

 

"असद्वा इदमग्र आसीत् " इत्यत्रापि विपश्चितानन्दमयं सत्यसङ्कल्पं ब्रह्मैव समाकृष्यते, कथं "तस्माद्वा एत-स्माद्विज्ञानमयादन्याऽन्तर आत्मानन्दमयः" सोऽकामयत "बहु स्यां प्रजायेये"ति । "इदं सर्वमसृजत यदिदं " किञ्च तत्सृष्ट्वा तदेवाप्रनुविशत् तदनुप्रविश्य सच्च त्यच्चाऽभवत् " इत्यादिना ब्राह्मणेनानन्दमयं ब्रह्म सत्यसङ्कल्पं सर्वस्य स्रष्ट्ट सर्वानुप्रवेशेन सर्वात्मभुतमभिधाय "तदप्येष श्लोको भवती "त्युक्तस्वार्थस्य सर्वस्य साक्षित्वेनोदा-हृतोऽयं श्लोकः, "असद्वा इदमग्र आसीत् " इति । तथोत्तरत्र "भीषास्माद्वातः पवते" इत्यादिना तदेव ब्रह्म समाकृष्य सर्वस्य प्रशासितृत्वनिरतिशयानन्दत्वादयोऽभिधीयन्ते, अतोऽयम्मन्त्रस्तद्विषय एव । तदानीं नामरूपविभागाभावेन तत्सम्बन्धितयस्तित्वाभावाद्ब्रह्मैवासच्छब्देनोच्यते "असदेवेदमग्र आसीत् " इत्यत्राप्य-

1.4.15

 

यमेव निर्वाहः । यदुक्तं "तद्धेदं तर्ह्यव्याकृतमासीत् " इति प्रधानमेव जगत्कारणत्वेनाऽभिधीयत इति;नेत्युच्यते, तत्राप्यव्याकृतशब्देनाव्याकृतशरीरं ब्रह्मैवाभिधीयते, "स एष इह प्रविष्ट आनखाग्रेभ्यः पश्यंश्चक्षुःश्रृण्वन् श्रोत्रं मन्वानो मन आत्मेत्येवोपासीत " इत्यत्र "स एषः " इति तच्छब्देनाव्याकृतशब्दनिर्दिष्टस्यान्तः प्रविश्य प्रशा-सितृत्वेनानुकर्षात् "तत्सृष्ट्वा तदेवानुप्रविशत् " "अनेन जीवेनात्मनाऽनुप्रविश्य नामरूपे व्याकरवाणि " इति स्रष्टुः सर्वज्ञस्य परस्य ब्रह्मणः कार्यानुप्रवेशनामरूपव्याकरणप्रसिद्धेश्च । "अन्तःप्रविष्टः शास्ता जनानां सर्वात्मा" इति नियमनार्थत्वादनुप्रवेशस्य प्रधानस्याचेतनस्यैवंरूपोऽनुप्रवेशो न सम्भवति; अतः अव्याकृतम् अव्याकृ-तशरीरं ब्रह्म "तन्नामरूपाभ्यां व्याक्रियत " इति तदेवाविभक्तनामरूपं ब्रह्म सर्वज्ञं सत्यसङ्कल्पं स्वेनैव विभ-क्तनामरूपं स्वयमेव व्याक्रियत इत्युच्यते । एवञ्च सतीक्षणादयो मुख्या एव भवन्ति । ब्रह्मात्मशब्दावपि

1.4.15

 

निरतिशयबृहत्त्वनियमनार्थव्यापित्वाभावेन प्रधाने न कथञ्चिदुपपद्यते , अतो ब्रह्मैककारणं जगदिति स्थितम् । कारणत्वाधिकरणं समाप्तम् ।।

1.4.16 जगद्वाचित्वात् ।। 16 ।।

1.4.16

 

पुनरपि साङ्खयः प्रत्यवतिष्ठते - यद्यपि वेदान्तवाक्यानि चेतनं जगत्कारणत्वेन प्रति-पादयन्ति, तथापि तन्त्रसिद्धप्रधानपुरुषातिरिक्तं वस्तु जगत्कारणं वेद्यतया न तेभ्यः प्रतीयते । तथा हि भोक्ता-रमेव पुरुषं कारणं वेद्यतयाऽधीयते कौषीतकिनोबालाक्यजातशत्रुसंवादे "ब्रह्म ते ब्रुवाणी " इत्युपक्रम्य "यो वै

1.4.16

 

यः कारणभूतः, एतत्कारणभावहेतुभूतं पुण्यापुण्यलक्षणं च कर्म यस्य स वै वेदितव्यः तत्स्वरूपं प्रकृतेर्विविक्तं वेदितव्यमिति । तथोत्तरत्र "तौ ह सुप्तं पुरुषमाजग्मतुः तं यष्टिना चिक्षेप" इति सुप्तपुरुषागमनयष्टिघातोत्थाप-नादीनि च भोक्तृप्रतिपादन एव लिङ्गानि । तथोपरिष्टादपि भोक्तैव प्रतिपाद्यते "तद्यथा श्रेष्ठी स्वेर्भुङ्कते यथा वा स्वाः श्रेष्ठिनं भुजन्त्येवमेवैष प्रज्ञात्मैतैरात्मभिर्भुङ्कते एवमेवैत आत्मन एनं भु#ुञ्जन्ति " इति । तथा क्वैष एतद्बालाके पुरुषोऽशयिष्ट क्व वा एतदभूत्कुत एतदागात " इति पृष्टमर्थमजानते तस्मै स्वयमेवाजातशत्रुरुवाच "हिता नाम नाड्यस्तासु तदा भवति यदा सुप्तः स्वप्नं न कथञ्चन पश्यत्यथास्मिन्प्राण एवैकधा भवति तदैनं वाक् सर्वैर्ना-मभिः सहाप्येति मनस्सर्वैर्ध्यानैस्सहाप्येति स यदा प्रतिबुध्यते यथाऽग्नेर्ज्वलतः सर्वा दिशो विस्फुलिङ्गा विप्र-तिष्ठेरन्नेवमेवैतस्मादात्मनः प्राणा यथायतनं विप्रतिष्ठन्ते प्राणेभ्यो देवा देवेभ्यो लोकाः" इति सुषुप्त्याधारतया स्वप्नसुषुप्तिजागरितावस्थासु वर्त्तमानं वागादिकरणाप्ययोद्गमस्थानमेनमेव जीवात्मानम् "अथास्मिन् प्राण एवैकधा भवति" इत्युक्तवान् । अस्मिन् -जीवात्मनि । प्राणभृत्त्वनिबन्धनोऽयं प्राणशब्दः "स यदा प्रतिबुध्यते"

1.4.16

 

इति प्राणशब्दनिर्दिष्टस्य प्रबोधश्रवणात् मुख्यप्रमाणस्येश्वरस्य च सुषुप्तिप्रबोधयोरसम्भवात् । अथवा "अस्मिन् प्राणे " इति व्यधिकरणे सप्तम्यौ; अस्मिन्नात्मनि वर्त्तमाने प्राण एवैकधा भवति वागादिकरणग्राम इति प्राण-शब्दस्य मुख्यप्राणपरत्वेऽपि जीव एवास्मिन् प्रकरणे प्रतिपाद्यते, स्वतः प्राणस्य जीवोपकरणत्वात्; अतो वक्तव्यतयोपक्रान्तं ब्रह्म पुरुष एवेति तद्य्वतिरिक्तेश्वरासिद्धिः । कारणगताश्चेक्षणादयश्चेतनधर्म्मा अस्मिन्नेवोप-पद्यन्त इत्येतदधिष्ठितं प्रधानमेव जगत्कारणम् ।। इति प्राप्ते प्रचक्ष्महे -जगद्वाचित्वात् । अत्र पुण्यापण्यपरवशः

1.4.16

 

क्षुद्रः क्षेत्रज्ञः स्वस्मिन् प्रकृतिधर्माध्यासेन तत्परिणामहेतुभूतः पुरुषो नाभिधीयते, अपि तु निरस्तसमस्ता-विद्यादिदोषगन्धोऽनवधिकातिशयासङ्खयेयकल्याणगुणगणनिधिः निखिलजगदेककारणभूतः पुरुषोत्तमोऽ-भिधीयते । कुतः ? "यस्य वैतत्कर्म" इत्यत्रैतच्छब्दान्वितस्य कर्मशब्दस्य परमपुरुषकायर्भूतजगद्वाचित्वात् । एतच्छब्दो ह्यर्थप्रकरणादिभिरसङ्कुचितवृत्तिविशेषेण प्रत्यक्षादिप्रमाणोपस्थापितनिखिलचिदचिन्मिश्रजगद्विषयः। न च पुण्यापुण्यलक्षणं कर्मात्र कर्मशब्दाभिधेयं "ब्रह्म ते ब्रुवाणि " इत्युपक्रम्य ब्रह्मत्वेन बालाकिना निर्दिष्टा

1.4.16

 

नामादित्यमण्डलाद्यधिकरणानां पुरुषाणामब्रह्मत्वेन "मृषा वै खलु मा संवादयिष्टाः" इति तमब्रह्मवादिनमपोद्य तेनाविदितब्रह्मज्ञापनायाजातशत्रुणेदं वाक्यमवतारितं "यो वै बालाके" इत्यादि । पुण्यापुण्यलक्षणकर्मसम्ब-न्धिन आदित्याद्यधिकरणास्तत्सजातीयाश्च पुरुषास्तेनैव विदिता इति तदविदितपुरुषविशेषज्ञापनपरोऽयं कर्म-शब्दो न पुण्यापुण्यमात्रवाची, क्रियामात्रवाची वा; अपि तु कृत्स्नस्य जगतः कार्यत्ववाची । एवमेव खल्व-विदितोऽर्थ उपदिष्टो भवति । पुरुषस्य कर्मसम्बन्धोपलक्षितस्वाभाविकस्वरूपस्याज्ञातस्य वेदितव्यत्वोपदेशे च लक्षणा, कर्मसम्बन्धमात्रस्यैव वेदितव्यस्वरूपलक्षणत्वाद्यस्य कर्म स वेदितव्य इत्येतावतैव तत्सिद्धेः, "यस्य वैतत्कर्म" इत्येतच्छब्दवैयर्थ्यं च । "य एतेषां कर्ता यस्य वैतत्कर्म" इति पृथङ्#िनर्देशस्य चायमसभप्रायः, ये त्वया

1.4.16

 

ब्रह्मत्वेन निर्द्दिष्टाः पुरुषाः तेषां यः कर्ता ते यत्कार्यभूताः किं विशिष्याभिधीयते कृत्स्नं जगद्यस्य कार्यम्, उत्कृष्टा अपकृष्टाश्चेतना अचेतनाश्च सर्वे पदार्था यत्कार्यत्वे तुल्याः स परमकारणभूतः पुरुषोत्तमो वेदितव्य इति । जग-दुत्पत्तेर्जीवकर्मनिबन्धनत्वेऽपि न जीवः स्वभोग्यभोगोपकरणादेस्स्वयमुत्पादकः, अपि तु स्वकर्मानुगुण्येने-श्वरसृष्टं सर्वं भुङ्क्त्#े; अतो न तस्य पुरुषान्प्रति कर्त्तृत्वमुपपद्यते । अतः सर्ववेदान्तेषु परमकारणतया प्रसिद्धं परं ब्रह्मैवात्र वेदितव्यतयोपदिश्यते ।। 16 ।।

1.4.17 जीवमुख्यप्राणलिङ्गान्नेति चेत्तद्य्वाख्यातम् ।। 17 ।।

1.4.17

 

अथ यदुक्तम - जीवलिङ्गान्मुख्यप्राणसङ्कीर्त्तनाच्च लिङ्गाद्भोक्तैवास्मिन् प्रकरणे प्रतिपाद्यते, न परमात्मेति ;

1.4.17

 

तद्य्वाख्यातम् -तस्य निर्वाहः प्रतर्दनविद्यायामभिहितः । एतदुक्तं भवति; यत्रोपक्रमोपसंहारपर्यालोचनया ब्रह्मपरं वाक्यमिति निश्चितं तत्रान्यलिङ्गानि तदनुरोधेन वर्णनीयानिति तत्र प्रतिपादितम् । अत्राप्युपक्रमे "ब्रह्म ते ब्रुवाणि" इति ब्रह्मोपक्षिप्तम् ; मध्ये च "यस्य वैतत्कर्म" इति निर्दिष्टं न पुरुषमात्रम् , अपि तु निखिलजगदेक-कारणं ब्रह्मैवेत्युक्तम् । उपसंहारे च "सर्वान् पाप्मनोऽपहत्य सर्वेषां च भूतानां श्रैष्ठयं स्वाराज्यमाधिपत्यं पर्येति य एवं वेद" इति ब्रह्मोपासनैकान्तं सर्वपापापहतिपूर्वकं स्वाराज्यं च फलं श्रुतम्;अतोऽस्य वाक्यस्य ब्रह्मपरत्वनिश्चयेन जीवमुख्यप्राणलिङ्गान्यपि तत्परतया वर्णनीयानीति । प्रातर्द्दने ह्युपासात्रैविद्येन जीवमुख्य

1.4.18

 

प्राणलिङ्गानां ब्रह्मपरत्वमुक्तम्; अत्रापि "अथास्मिन् प्राण एवैकधा भवति" इति सामानाधिकरण्यसम्भवे वैयधिकरण्यसमाश्रयणायोगात् ब्रह्मण्येव प्राणशब्दप्रयोगनिश्चयेन च प्राणशरीरकब्रह्मोपासनार्थं प्राणसङ्कीर्त्तनं लिङ्गं युज्यते ।। 17 ।। जीवलिङ्गानां पुनः कथं ब्रह्मपरत्वमित्यत्राह -

1.4.18 अन्यार्थं तु जैमिनिः प्रश्नव्याख्यानाभ्यामपि चैवमेके ।। 18 ।।

1.4.18

तुशब्दो जीवसङ्कीर्त्तनेन वाक्यस्य तत्परत्वसम्भावनाव्यावृत्त्यर्थः । अन्यार्थम् - जीवसङ्कीर्त्तनं जीवातिरिक्त-ब्रह्मस्वरूपप्रतिबोधनार्थमिति जैमितिराचार्य्यो मन्यते । कुतः ? प्रश्नव्याख्यानाभ्याम् - प्रश्नस्तावत् " तौ ह सुप्तं पुरुषमाजग्मतुः" इत्यादिना सुप्तस्य प्रबुद्धप्राणस्यैव प्राणनामभिरामन्त्रणाश्रवणयष्टिघातोत्थापनाभ्यां प्राणातिव्यतिरिक्तं जीवं प्रतिबोध्य पुनर्जीवव्यतिरिक्तब्रह्मप्रतिबोधनपरो दृश्यते "क्वैष एताद्बलाके पुरुषोऽशयिष्ट

1.4.18

 

क्व वा एतदभूत् कुत एतदागात्" इति । व्याख्यानमपि "यदा सुप्तः स्वप्नं न कथञ्चन पश्यत्यथास्मिन् प्राण एवै-कधा भवति एतस्मादात्मनः प्राणाः यथाऽऽयदनं विप्रतिष्ठन्ते प्राणेभ्यो देवा देवेभ्यो लोकाः" इति जीवादर्था-न्तरभूतपरमात्मपरमेव । सुषुप्तस्य हि जीवस्य यत्रोपितस्य जागरितस्वप्नदशासम्बन्धिविचित्रसुखदुःखानुभव-कालुष्यविरहेण सम्प्रसन्नस्य स्वस्थतापत्तिः, पुनरप्यस्य यस्माद्भोगाय निष्क्रमणं सोऽयं परमात्मा । तथाहि "सता सोम्य तदा सम्पन्नो भवति प्राज्ञेनात्मना सम्परिष्वक्तो न बाह्मं किञ्चन वेद नान्तरम् " इति सुषुप्याधार

1.4.18

 

तया प्रसिद्धो जीवादर्थान्तरभूतः प्राज्ञः परमात्मा । अतः प्रश्नप्रतिवचनाभ्यां जीवसङ्कीर्तनं जीवादर्थान्तरभूत-परमात्मप्रतिपादनार्थमिति निश्चीयते । यदुक्तं प्रश्नव्याख्याने जीवपरे सुषुप्तिस्थानं च नाड्य एव, करणग्रामश्च प्राणशब्दनिर्दिष्टे जीव एवैकधा भवतीति । तदयुक्तम् नाडीनां स्वप्नस्थानत्वात् उक्तरीत्या ब्रह्मण एव सुषुप्ति

1.4.18

 

स्थानत्वाच्च, प्राणशब्दनिर्दिष्टे ब्रह्मण्येव जीवस्य तदुपकरणभूतवागादिकरणग्रामस्य चैकतापत्तिविभागवच-नाच्च । अपि चैवमेके वाजसनेयिनोऽस्मिन्नेव बालाक्यजातशत्रुसंवादे सुषुप्ताद्विज्ञानमयाद्भेदेन तदाश्रयभूतं परमात्मानमामनन्ति "य एष विज्ञानमयः पुरुषः क्वैष तदाभूत कुत एतदागात् यत्रैष एतत् सुप्तोभूद्य एष

1.4.18

 

विज्ञानमयः पुरुषस्तदैतेषां प्राणानां विज्ञानेन विज्ञानमादाय य एषोऽन्तहहृदय आकाशस्तस्मिच्छेते" इति । आकाशशब्दश्च परमात्मनि प्रसिद्धः "दहारोऽस्मिन्नन्तर आकाशः" इति । अतोऽत्र जीवसङ्कीर्त्तनं तस्मादर्था-न्तरभूतस्य प्राज्ञस्य परस्य ब्रह्मणः प्रतिबोधनार्थमित्यवगम्यते । तस्मादस्मिन् वाक्ये पुरुषादर्थान्तरभूतस्य निखिलजगत्कारणस्य परस्यैव ब्रह्मणो वेदितव्यतयाऽभिधानान्न तन्त्रसिद्धस्य पुरुषस्य तदधिष्ठितस्य वा प्रधानस्य कारणत्वं क्वचिदपि वेदान्ते प्रतीयत इति सिद्धम् ।। ।।

1.4.19 वाक्यान्वयात् ।। 19 ।।

1.4.19

 

अत्रापि कापिलतन्त्रसिद्धपुरुषतत्त्वावेदनपरं वाक्यं क्वचिद्दृश्यत इति तदतिरिक्त ईश्वरो नाम न कश्चित्सम्भवतीत्याशङ्कय निराकरोति । बृहदारण्यके मैत्रेयीब्राह्मणे श्रूयते "न वा अरे पत्युः कामाय पतिः प्रियो भवत्यात्मनस्तु कामाय पतिः प्रियो भवति" इत्यारभ्य "न वा अरे सर्वस्य कामाय सर्वं प्रियं

1.4.19

 

भवत्यात्मनस्तु कामाय सर्वं प्रियं भवत्यात्मा वा अरे द्रष्टव्यः श्रोतव्यो मंतव्यो निदिध्यासितव्यः मैत्रेय्यात्मनि खल्वरे दृष्टे श्रुते मते विज्ञाते इदं सर्वं विदितम्" इति । तत्र संशयः- किमस्मिन् वाक्ये द्रष्टव्यतयोपदिश्यमानः तन्त्रसिद्धपुरुष एव ? अथवा सर्वज्ञः सत्यसङ्कल्पः सर्वेश्वर इति । किं युक्तम् ? पुरुष इति । कुतः ? आदिमध्या-वसानेषु पुरुषस्यैव प्रतीतेः, उपक्रमे तावत्पतिजायापुत्रवित्तपश्वादिप्रियत्वयोज्जीवात्मैव प्रतीयते, मध्येऽपि "विज्ञानघन एवैतेभ्यो भूतेभ्यस्समुत्थाय तान्येवानुविनश्यति न प्रेत्य संज्ञाऽस्ति" इत्युत्पत्तिविनाशयोगात्स एवावगम्यते । तथान्ते च "विज्ञातारमरे केन विजानीयात्" इति स एव ज्ञाता क्षेत्रज्ञ एव प्रतीयते, ने श्वरः, अतस्तन्त्रसिद्धपुरुषप्रतिपादनपरमिदं वाक्यमिति निश्चीयते । ननु "अमृतत्वस्य तु नाशाऽस्ति वित्तेन" इत्यु-पक्रमात् अमृतत्वप्राप्त्युपायोपदेशपरमिदं वाक्यमित्यवगम्यते, तत्कथं पुरुषप्रतिपादनपरत्वमस्य वाक्यस्य ।

1.4.19

 

तदुच्यते, अत एव ह्यत्र पुरुषप्रतिपादनम् , तन्त्रे ह्यचिद्धर्माध्यासवियुक्तपुरुषस्वरुपयाथात्म्यविज्ञानमेवामृत-त्वहेतुत्वेनोच्यते, अतो जीवात्मनः प्रकृतिवियुक्तं स्वरूपमिहामृतत्वाय "आत्मा वा अरे द्रष्टव्यः" इत्यादि-नोपदिश्यते । सर्वेषामात्मनां प्रकृतिवियुक्तं स्वरूपमेकरूपमिति प्रकृतिवियुक्तस्वात्मयाथात्म्यविज्ञानेन सर्व एवात्मानो विदिता भवन्तीत्यात्मविज्ञानेन सर्वविज्ञानमुपपन्नम् । देवादिस्थावरान्तेषु सर्वेषु भूतेष्वात्मस्वरू-पस्य ज्ञानैकप्रकारत्वात् "इदं सर्वं यदयमात्मा" इत्यैकात्म्योपदेशः, देवाद्याकाराणामात्माकारत्वात् "सर्वं तं परदात्" इत्यादिनाऽन्यत्वनिषेधश्च । "यत्र हि द्वैतमिव भवति" इति च नानात्वनिषेधेनैकस्वरूपे ह्यात्मनि देवादिप्रकृतिपरिणामभेदेन नानात्वं मिथ्येत्युच्यते । "तस्य ह वा एतस्य महतो भूतस्य निश्वसितरमेतद्यदृग्वेदः" इत्याद्यपि प्रकृतेरधिष्ठातृत्वेन पुरुषनिमित्तत्वाज्जगदुत्पत्तेरुपपद्यते । एवमस्मिन् वाक्ये पुरुषपरे निश्चिते सति तदैकार्थ्यात् सर्वे वेदान्तास्तन्त्रसिद्धं पुरुषमेवाभिदधतीति तदधिष्ठिता प्रकृतिरेव जगदुपादानम् , नेश्वरः-इति ।

1.4.19

 

एवं प्राप्ते प्रचक्ष्महे - वाक्यान्वयादिति । सर्वेश्वर एवास्मिन्वाक्ये प्रतीयते । कुतः ? एवमेव हि वाक्याक्य-वानामन्योन्यान्वयः समञ्जसो भवति । "अमृतत्वस्य तु नाशाऽस्ति वित्तेन" इति याज्ञवल्क्येनाभिहिते "येनाऽहं नामृता स्यां किमहं तेन कुर्य्यां यदेव भगवान् वेद तदेव मे ब्रूहि" इत्यमृतत्वानुपायतया वित्ताद्यनादराणामृ-तत्वप्राप्त्युपायमेव प्रार्थयमानायै मैत्रैय्यै तदुपायतया द्रष्टव्यतयोपदिष्टोऽयमात्मा परमात्मैव, "तमेवं विदित्वा-ऽतिमृत्युमेति" तमेवं विद्वानमृत इह भवति नान्यः पन्थाः" इत्यादिभिरमृतत्वस्य परमपुरुषवेदनैकोपायतया प्रतिपादनात् । परमपुरुषविभूतिभूतस्य प्राप्तुरात्मनः स्वरूपयाथात्म्यविज्ञानमपवर्गसाधनपरमपुरुषवेदनो-पयोगितयाऽवगन्तव्यम् , न स्वत एवोपायत्वेन; अतोऽत्र परमात्मैवामृतत्वोपायतया द्रष्टव्यः" इत्यादिनो-पदिश्यते । तथा "तस्य ह वा एतस्य महतो भूतस्य निश्वसितमेतद्यदृग्वेदः" इत्यादिना कृत्स्नस्य जगतः कार-णत्वमुच्यमानं परमपुरुषादन्यस्य कर्मपरवशस्य मुक्तस्य निर्व्यापारस्य च पुरुषमात्रस्य न सम्भवति । तथा "आत्मनो वा अरे दर्शनेन " इत्यादिना एकविज्ञानेन सर्वविज्ञानमभिधीयमानं सर्वात्मभूते परमात्मन्येवाव-कल्पते । यत्त्वेतदेकरूपत्वादात्मनामेकात्मविज्ञानेन सर्वात्मविज्ञानमुच्यत इति, तदयुक्तम् ; अचेतनप्रपञ्च-ज्ञानाभावेन सर्वविज्ञानाभावात् । प्रतिज्ञोपपादनाय च "इदं ब्रह्मेदं क्षत्रम् " इत्युपक्रम्य" इदं सर्वं यदयमात्मा"

1.4.19

 

इति प्रत्यक्षादिसिद्धं चिदचिन्मिश्रं प्रपञ्चमिदमिति निर्द्दिश्यैतदयमात्मेत्यैकात्म्योपदेशश्च परमात्मन एवोपपद्यते न हीदंशब्दवाच्यं चिदचिन्मिश्रं जगत्पुरुषेणाचित्संसृष्टेन तद्वियुक्तेन स्वरूपेण वाऽवस्थितेन चैक्ममुपगच्छति; अत एव "सर्वं तं परादाद्योऽन्यत्रात्मनः सर्वं वेद" इति व्यतिरिक्तत्वेन सवर्वेदननिन्दाञ्च; तथा प्रथमे च मैत्रेयी-ब्राह्मणे "महद्भूतमनन्तमपारम् " इति श्रुता महत्त्वादयो गुणाः परमात्मन एव सम्भवन्ति; अतस्य एवात्र प्रति-पाद्यते । यत्तूक्तं पतिजायापुत्रवित्तपश्वादिप्रियान्वयिनो जीवात्मन उपक्रमे त्वन्वेष्टव्यतया प्रतिपादनात्तद्विषयमे-वेदं वाक्यमिति; तदयुक्तम् , आत्मनस्तु कामाय" इत्यात्मशब्देन जीवात्मसंशब्देन तस्य "आत्मा वा अरे द्रष्टव्यः" इत्यनेनानन्वयप्रसङ्गात् । "आत्मा वा अरे द्रष्टव्यः" इत्यात्मनो द्रष्टव्यत्वोपयोगितया "आत्मनस्तु कामाय " इत्युपदिष्टमिति प्रतीयते । आत्मनस्तु कामाय - आत्मनः कामसंपत्तये; काम्यन्त इति कामाः, आ-त्मन इष्टसम्पत्तय इति यावत् । न च जीवात्मन इष्टसम्पत्तये पत्यादयः प्रिया भवन्तीत्युक्ते सति तस्य जीवस्य

1.4.19

 

स्वरूपमन्वेष्टव्यं भवति । प्रियमेव ह्यन्वेष्टव्यम् , न तु प्रियं प्रति शेषिणः प्रियवियुक्तं स्वरूपम्; यस्मादात्मन इष्टसम्पत्तये पत्यादयः प्रिया भवन्ति तस्मात्पत्यादिप्रियं परित्यज्य तद्वियुक्तमात्मस्वरूपमन्वेष्टव्यमित्यसङ्गतं भवति । प्रत्युत न पत्यादिशेषतया पत्यादीनां प्रियत्वम् , अपि त्वात्मनः शेषतया पत्यादीनां प्रियत्वमित्युक्ते स्वशेषतया त एवोपादेयाः स्युः । "आत्मनस्तु कामाय सर्वं प्रियं भवति" इत्यस्य परेणानन्वये वाक्यभेदः प्रसज्यते, अभ्युपगम्यमानेऽपि वाक्यभेदे पूर्ववाक्यस्य न किञ्चित्प्रयोजनं दृश्यते; अतः पत्यादि सर्वं प्रियं परित्यज्यात्मन एवान्वेष्टव्यत्वं यथा प्रतीयते तथा वाक्यार्थो वर्णनीयः, सोऽयमुच्यते "अमृतत्वस्य तु नाशा-ऽस्ति वित्तेन" इति वित्तादीनां नित्यनिर्दोषनिरतिशयानन्दरूपामृतत्वप्राप्त्यनुपायतामुक्तवा वित्तपुत्रपतिजा-यादीनां सातिशयदुःखमिश्रकादाचित्कप्रियत्वमनुभूयमानं न पत्यादिस्रूपप्रयुक्तम् , अपि तु निरतिशयानन्द-स्वभावपरमात्मप्रयुक्तम् ; अतो य एव स्वयं निरतिशयानन्दस्सन्नन्येषामपि प्रियत्वलेशास्पदत्वमापादयति स परमात्मैव द्रष्टव्य इत्युपदिश्यते । तदयमर्थः, न वा अरे पत्युः कामाय पतिः प्रियो भवति - न हि पतिजायापुत्र-वित्तादयो मत्प्रयोजनायाहमस्य प्रियः स्यामिति स्वसङ्कल्पात्पि#्रया भवन्ति, अपि त्वात्मनः कामाय, परमात्मनः स्वाराघकपि#्रयप्रतिलम्भनरूपेष्टनिर्वृत्तय इत्यर्थः। परमात्मा हि कर्मभिराराधितस्तत्तत्त्कर्मानुगुणं प्रतिनियतदेश-कालस्वरूपपरिमाणमाराधकानां तत्तद्वस्तुगतं प्रियत्वमापादयति "एष ह्येवानन्दयाति" इति श्रुतेः । न तु

1.4.19

 

त्मन एवाभिधानात् "आत्मनस्तु कामाय" "आत्मा वा अरे द्रष्टव्यः" इति पूर्वोक्तप्रक्रिययोभयत्रात्मशब्दावेक-विषयौ।।मतान्तरेणापि जीवशब्देन परमात्माभिधानोपपादनायाह -

1.4.20 प्रतिज्ञासिद्धेर्लिङ्गमाश्मरथ्यः ।। 20 ।।

1.4.20

 

एकविज्ञानेन सर्वविज्ञानप्रतिज्ञासिद्धे#ि#ीदं लिङ्गम् , यज्जीवात्मवाचिशब्दैः परमात्मनोऽभिधानमित्याश्मरथ्य आचार्य्यो मन्यते स्म । यद्ययं जीवः परमात्मकार्य्यतया परमात्मैव न भवेत्तदा तद्य्वतिरिक्ततया परमात्मवि-ज्ञानादेतद्विज्ञानं न सेत्स्यति । "आत्मा वा इदमेक एवाग्र आसीत्" इति प्राक्सृष्टेरेकत्वावधारणात् , "यथा सुदीप्तात्पावकाद्विस्फुलिङ्गास्सहस्रशः प्रभन्ते सरूपाः। तथाऽक्षराद्विविधाः सोम्य भावाः प्रजायन्ते तत्र चैवा-पियन्ति" इत्यादिभिर्ब्रह्मणो जीवानामुत्मत्तिश्रवणात्तस्मिन्नेव लयश्रवणाच्च जीवानां ब्रह्मकार्य्यत्वेन ब्रह्मणै-क्यमवगम्यते, अतो जीवशब्देन परमात्माभिधानमिति ।।

1.4.21 उत्क्रमिष्यत एवम्भावादित्यौडुलोमिः ।। 21 ।।

1.4.21

 

यदुक्तं जीवस्य ब्रह्मकार्य्यतया ब्रह्मणैक्येनैकविज्ञानेन सर्वविज्ञानप्रतिज्ञोपपादनार्थं ब्रह्मणो जीवशब्देन प्रतिपा-दनमिति, तदयुक्तम्; "न जायते म्रियते वा विपश्चित्" इत्यादिनाऽजत्वश्रुतेर्जीवात्मनां प्राचीनकर्मफलभोगाय जगत्सृष्टयभ्युपगमाच्च, अन्यथा विषमसृष्टयनुपपत्तेश्च ब्रह्मकार्यस्य जीवस्य ब्रह्मतापत्तिलक्षणो मोक्ष आकाशा-दिवदवजर्नीय इति तदुपायविधानानुष्ठानानर्थक्याच्च; घटादिवत्कारणप्राप्तेर्विनाशरूपत्वेन मोक्षस्यापुरुषार्थता च

1.4.21

 

जीवात्मन उत्पत्तिप्रलयवादोपपत्तिरुत्तरत्र प्रपञ्चयिष्यते; अतः "एष सम्प्रसादोऽस्माच्छरीरारात्समुत्थाय परं ज्योतिरुपसम्पद्य स्वेन रूपेणणाऽभिनिष्पद्यते" यथा नद्यः स्यन्दमानास्समुद्रेऽस्तं जच्छन्ति नामरूपे विहाय । तथा विद्वान्नामरूपाद्विमुक्तः परात्परं पुरुषमुपैति दिव्यम्" इत्युत्क्रमिष्यतः परमात्मभावाज्जीवशब्देन परत्म-नोऽभिधानमित्यौडुलोमिराचार्यो मन्यते ।।

1.4.22 अवस्थितेरिति काशकृत्स्नः ।। 22 ।।

1.4.22

यदुक्तमुत्क्रमिष्यतो जीवस्य ब्रह्मभावाद्ब्रह्मणस्तच्छब्देनाभिधानमिति, तदप्ययुक्तम्; विकल्पासहत्वात् । अस्य जीवात्मन उत्क्रान्तेः पूर्वमनेवम्भावः किं स्वाभाविकः, उत्तौपादिकः ? तत्रापि पारमार्थिकः, अपारमार्थिको वेति । स्वाभाविकत्वे ब्रह्मभावो नोपपद्यते, भेदस्य स्वरूपप्रयुक्तत्वेन स्वरूपे विद्यमाने तदनपायात् । अथ भेदेन सह स्वरूपमप्यपैतीति, तथा सति विनष्टत्वादेव तस्य न ब्रह्म इति भावः, अपुरुषार्थत्वादिदोषप्रसङ्गश्च । पारमा-र्थिकौपाधिकत्वे प्रागपि ब्रह्मैवेति "उत्क्रमिष्यत एवम्भावात् " इति विशेषो न युज्यते वक्तुम् । अस्मिन् पक्षे ह्युपाधिब्रह्मव्यतिरेकेण वस्त्वन्तराभावान्निरवयवस्य ब्रह्मण उपाधिना छेदाद्यसम्भवाच्चोपाधिगत एव भेद इत्यु-त्क्रान्तेः प्रागपि ब्रह्मैव । औपाधिकस्य भेदस्यापारमार्थिकत्वे कस्यायमुत्क्रान्तौ ब्रह्मभाव इति वक्तव्यम् ; ब्रह्मण एवाविद्योपाधितिरोहितस्वस्वरूपस्येति चेन्न, नित्यमुक्तस्वप्रकाशज्ञानस्वरूपस्याविद्योपाधितिरोघानासम्भ-वात् । तिरोधानं नाम वस्तुस्वरूपे विद्यमाने तत्प्रकाशनिवृत्तिः। प्रकाश एव वस्तुस्वरूपामित्यङ्गीकारे तिरो-धानाभावः स्वरूपनाशो वा स्यात् ; अतो नित्याविर्भूतस्वस्वरूपत्वात्तस्योत्क्रान्तौ ब्रह्माभावे न कश्चिद्विशेष

1.4.22

 

इति "उत्क्रमिष्यतः" इति विशेषणं व्यर्थमेव ।"अस्माच्छरीरात्समुत्थाय" इति पूर्वमनेवंरूपस्य न तदानीं ब्रह्म-तामत्तिमाह, अपि तु पूर्वसिद्धस्वरूपस्याविर्भावम् , तथाहि वक्ष्यते "सम्पद्याविर्भावस्स्वेन शब्दात्" इत्यादिभिः। अतः "अनेन जीवेनात्मनाऽनुप्रविश्य नामरूपे व्याकरवाणि" इति "य आत्मनि तिष्ठन्नात्मनोऽन्तरो यमात्मा न वेद यस्यात्मा शरीरं य आत्मानमन्तरो यमयति स त आत्माऽन्तर्याम्यमृतः" "योऽक्षरमन्तरे सञ्चरन् यस्याक्षरं शरीरं यमक्षरं न वेद एष सर्वभूतान्तरात्माऽपहतपाप्मा दिव्यो देव एको नारायणः" अन्तः प्रविष्टः शास्ता जनानां सर्वात्मा" इति स्वशरीरभूते जीवात्मन्यात्मतयाऽवस्थितेर्जीवशब्देन ब्रह्मप्रतिपादनमिति काशकृत्स्न आचार्य्यो मन्यते स्म । जीवशब्दश्च जीवस्य परमात्मपर्यन्तस्यैव वाचको न जीवमात्रस्येति पूर्वमेवोक्तं "नामरूपे व्याकर-

1.4.22

 

वाणि" इत्यत्र । एवमात्मशरीरभावेन तादात्म्योपपादेन परस्य ब्रह्मणोऽप्रहतपाप्मत्वसर्वज्ञत्वादिगोचराः जीव-स्याविदुषः शोचतो ब्रह्मोपासनान्मोक्षवादिन्यो जगत्सृष्टिप्रलयाभिधायिन्यो जगतो ब्रह्मतादात्म्योपदेशपराश्च सर्वाः श्रुतयः सम्यगुपपादिना भवन्तीति काशकृत्स्नीयमेव मतं सूत्रकारः स्वीकृतवान् । अयमत्र वाक्यार्थः,-

1.4.22

 

अमृतत्वोपाये मैत्रेय्या पृष्टे याज्ञवल्क्यः "आत्मा वा अरे द्रष्टव्यः" इत्यादिना परमात्मोपासनममृतत्वोपायमुक्तवा "आत्मनि स्वल्वरे दृ#ेष्टे" इत्यादिना उपास्यलक्षणं दुन्दुभ्यादिदृष्टान्तैश्चोपासनोप करणभूतमनः प्रभृतिकरणनिय-

1.4.22

 

सामान्येनाभिधाय "स यथाऽऽर्द्रैधाग्नेः" इत्यादिना "स यथा सर्वासामपां समुद्र एकायनम् " इत्यादिना चोपास्यभूतस्य परस्य ब्रह्मणो निखिलजगदेककारणत्वं सकलविषयप्रवृत्तिमूलकरणग्रामनियमनञ्च विस्तीर्ण

1.4.22

 

मुपदिश्य "स यथा सैन्धवघनः" इत्यादिनाऽमृतत्वोपायप्रवृत्तिप्रोत्साहनाय जीवात्मस्वरूपेणावस्थितस्य पर-मात्मनोऽपरिच्छिन्नज्ञानैकाकारतामुपपाद्य तस्यैवापरिच्छिन्नज्ञानैकाकारस्य संसारदशायां भूतपरिणामानुवअतिं्त "विज्ञानघन एवैतेभ्यो भूतेभ्यः समुत्थाय तान्येवानुविनस्यति" इत्यभिधाय "न प्रेत्य संज्ञास्ति" इति मोक्षदशायां स्वाभाविकापरिच्छिन्नज्ञानसङ्कोचाभावेन भूतसङ्घातैनैकीकृत्यात्मनि देवादिरूपज्ञानाभावमुक्तवा पुनरपि "यत्र

1.4.22

 

हि द्वैतमिव भवति" इत्यादिना अब्रह्मात्मकत्वेन नानाभूतवस्तुदर्शनमज्ञानकृतमिति निरस्तनिखिलाज्ञानस्य ब्रह्मात्मकं कृत्स्नं जगदनुभवतो ब्रह्मव्यतिरिक्तवस्त्वन्तराभावेन भेददशर्नं निरस्य "येनेदं सर्वं विजानाति तं केन विजानीयात् " इति च जीवात्मा स्वात्मतयाऽवस्थितेन येन परमात्मना आहितज्ञानस्सन् इदं सर्वं विजानाति अयं तं केन विजानीयात् , न केनापीति परमात्मनो दुरवगमत्वमुपपाद्य "स एष नेति नेति" इत्यादिना अयं

1.4.22

 

सर्वेश्वरः स्वेतरसमस्तचिदचिद्वस्तुविलक्षक्षरूप एव सर्वशरीरस्सर्वात्मतयाऽवस्थित इति स्वशरीरभूतचिदचिद्व-स्तुगतैर्दोषैनर् संस्पृश्तय इत्यभिधाय "विज्ञादारमरे केन विजानीयादित्युक्तानुशासनासि मैत्रेय्येतावदरे खल्वमृ-तत्वम्" इति समस्तवस्तुविसजातीयं निरस्तनिखिलजगदेककारणभूतं सर्वस्य विज्ञातारं पुरुषोत्तममुक्तप्रकारा-दुपासनादृते केन विजानीयादितीदमेवोपासनममृतत्वोपायः, ब्रह्मप्राप्तिरेव चामृतत्वमभिधीयते इत्युक्तत्वान् ।

1.4.22

 

अतः परं ब्रह्मैवास्मिन् वाक्ये प्रतिपद्यत इति परमेव ब्रह्म जगत्कारणम् , न पुरुषः तदधिष्ठिता च प्रकृतिरिति स्थितम् ।। ।।वाक्यान्वयाधिकरणं समाप्तम् ।।

1.4.23 प्रकृतिश्च प्रतिज्ञादृष्टान्तानुपरोधात् ।। 23 ।।

1.4.23

 

एवं निरीश्वरसाङ्खये निरस्ते सति सेश्वरसाङ्खयः प्रत्यवतिष्ठत #े- यद्यपि ईक्षणादिगुणयो-

1.4.23

 

गात्सर्वज्ञमीश्वरं जगत्कारणत्वेन वेदान्ताः प्रतिपादयन्ति; तथापि वेदान्तैरेव जगदुपादानतया प्रधानमेव प्रति-पाद्यत इति प्रतीयते । नहि वेदान्ताः सर्वज्ञस्यापरिणामिनोऽधिष्ठातुरीश्वरस्याधिष्ठेयेनाचेतनेन परिणामिना प्रधानेन विना जगतः कारणत्वमवगमयन्ति । तथा ह्यपरिणामिनमेवैनं प्रकृतिं चैतदधिष्ठितां परिणामिनी-मधीयते " निष्कलं निष्क्रियं शान्तं निरवद्यं निरञ्जनम्" "स वा एष महानज आत्माऽजरोऽमरः" विकारजन-नीमज्ञामष्टरूपामजां ध्रुवाम्" ध्यायतेऽध्यासिता तेन तन्यते प्रेर्य्यते पुनः। सूयते पुरुषार्थं च तेनैवाधिष्ठिता जगत्" "गौरनाद्यन्तवती सा जनित्री भूतभाविनी" इति । तथा प्रकृतिमुपादान भूतामधिष्ठायैवेश्वरो विश्वं जगत्सृजतीति

श्रूयते "अस्मान्मायी सृजते विश्वमेतत्" "मायां तु प्रकृतिं विद्यान्मायिनं तु महेश्वरम्" इति । स्मृतिरपि "मयाऽ-ध्यक्षेण प्रकृतिः सूयते सचराचरम्" इति । एवमश्रुतेऽपि प्रधानोपादानत्वे ब्रह्मणो जगत्कारणत्वश्रुत्यन्यथानु-पपत्त्यैव प्रधानस्वरूपं तस्येश्वराधिष्ठितस्य जगदुपादानत्वं च सिध्यति । एवमेव हि लोके निमित्तोपादानयो-रत्यन्तभेदो दृश्यते । मृत्सुवर्णादेरचेतनस्य घटकटकाद्युपादानत्वं चेतनस्य कुलालसुवर्णकारादेर्निमित्तत्वं च

1.4.23

 

नियतमुपलभ्यते । कार्यनिष्पत्तिश्च नियमेन अनेककारकसव्यपेक्षा दृष्टा । एवं निमित्तोपादानयोः र्भेदनियमं कार्यनिष्पत्तेः अनेककारकसव्यपेक्षत्वनियमञ्चातिक्रम्य एकमेव ब्रह्मोपादानं निमित्तञ्च प्रतिपादयितुं न प्रभवन्ति वेदान्तवाक्यानि । अतः ब्रह्म निमित्तकारणमेव, नोपादानम् । उपादानं तु तदधिष्ठितं प्रधानमेवेति । एवं प्राप्ते अभिधीयते - प्रकृतिश्च प्रतिज्ञादृष्टान्तानुपरोधादिति । प्रकृतिश्च - उपादानञ्च । न निमित्तकारणमात्रं ब्रह्म, उपादानकारणञ्च ब्रह्मैवेत्यर्थः। कुतः ? प्रतिज्ञादृष्टान्तानुपरोधात् । एवमेव हि प्रतिज्ञादृष्टान्तौ नोपरुध्येते । प्रतिज्ञा तावत् "स्तव्धोऽस्युत तमादेशमप्राक्ष्यः येनाश्रुतं श्रुतं भवति अमतं मतं, अविज्ञानं विज्ञातम्" इत्येकविज्ञानेन सर्वविज्ञानविषया । दृष्टान्तश्च "यथा सोम्यैकेन लोहमणिना" "यथा सौम्यैकेन नखकृन्तनेन" इति कारण

विज्ञानात् कार्यविज्ञानविषयः । यदि निमित्तकारणमेव जगतो ब्रह्म, तदा तद्विज्ञानान्न समस्तं जगद्विज्ञातं

स्यात् । न हि कुलालादि-विज्ञानेन घटादिर्विज्ञायते; अतः प्रतिज्ञादृष्टान्तयोर्बाध एव । ब्रह्मण एवोपादानत्वे

1.4.23

 

उपादानभूतमृत्पिण्डलोहमणिनखनिकृन्तनविज्ञानेन घटमणिककटकमुकुटवासीपरश्वधादिवत्कार्यविज्ञान-वन्निखिलजगदुपादानभूते ब्रह्मणि विज्ञाते तत्कार्यं निखिलं जगद्विज्ञातं स्यात् । कारणमेवावस्थान्तरापन्नं कार्यं, न द्रव्यान्तरमिति कार्यकारणरूपेरावस्थितमृत्तद्विकारादिनिदर्शनेन प्रतिज्ञासमर्थनात् ब्रह्मैव जगदु- पादानं चेति निश्चीयते । यत्तु निमित्तोपादानयोर्भेदः श्रुत्यैव प्रतीयत इति तदसत्; निमित्तोपादानयोरैक्य- प्रतीतेः "उत तमादेशमप्राक्ष्यः येनाश्रुतं श्रुतं भवति" इति । आदिश्यते प्रशिष्यतेऽनेनेत्यादेशः, "एतस्य वा अक्षरस्य प्रशासने गार्गि" इत्यादिश्रुतेः । साधकतमत्वेन कर्त्ता विवक्षितः । तमादेष्टारमप्राक्ष्यः, येनाश्रुतं श्रुतं भवति येनादेष्ट्रा अधिष्ठात्रा श्रुतेनाऽश्रुतमपि श्रुतं भवतीति निमित्तोपादानयोरैक्यं प्रतीयते, "सदेव सोम्ये- दमग्र आसीदेकमेव" इति प्राक् सृष्टेरेकत्वावधारणादद्वितीयपदेनाधिष्ठात्रन्तरनिवारणाच्च । नन्वेवं सति "विकारजननीम्" गौरनाद्यन्तवती" इत्यादिभिः प्रकृतेयाद्यन्तविरहेण नित्यत्वं जगदुपादानत्वं च श्रूयमाणं

1.4.24 अभिध्योपदेशाच्च ।। 24 ।।

1.4.24

 

इतश्चोभयं ब्रह्मैव "सोऽकामयत बहुस्यां प्रजायेयेति " "तदैक्षत बहु स्यां प्रजायेय" इति स्रष्टुर्ब्रह्मणः स्वस्यैव बहु-भवनसङ्कल्पोपदेशात् । विचित्रचिदचिद्रूपेणाहमेव बहु स्यां तथा प्रजायेयेति सङ्कल्पपूर्विका हि सृष्टिरुपदिश्यते ।।

1.4.25 साक्षाच्चोभयाम्नानात् ।। 25 ।।

1.4.25

 

न केवलं प्रतिज्ञादृष्टान्ताभिध्योपदेशादिभिरयमर्थो निश्चीयते, ब्रह्मण एव निमित्तत्वमुपादानत्वञ्च साक्षादाम्नायते "किंस्विद्वनं क उ स वृक्ष आसीद्यतोद्यावापृथिवी निष्टतक्षुः । मनीषिणो मनसा पृच्छतेदुतद्यदध्यतिष्ठद्भुवनानि धारयन् । ब्रह्म वनं ब्रह्म स वृक्ष आसीद्यतो द्यावापृथिवी निष्टतक्षुः । मनीषिणो मनसा विब्रवीमि वो ब्रह्माध्य

1.4.26 आत्मकृतेः ।। 26 ।।

1.4.26

 

"सोऽकामयत बहु स्यां प्रजायेय" इति सिसृक्षुत्वेन प्रकृतस्य ब्रह्मणः "तदात्मानं स्वयमकुरुत" इति सृष्टेः कर्मत्वं कर्तृत्वञ्च प्रतीयत इत्यात्मन एव बहुत्वकरणात्तस्यैव निमित्तत्वमुपादानत्वञ्च प्रतीयते । अविभक्तनामरूप आत्मा कर्त्ता, स एव विभक्तनामरूपः कार्यमिति कर्तृत्वकर्मत्वयोर्न विरोधः । स्वयमेवात्मानं तथाऽकुरुतेति निमित्तमुपादानऽञ्च ।। 26 ।।

"सत्यं ज्ञानमनन्तं ब्रह्म" "आनन्दो ब्रह्म" "अपहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः" "निष्कलं निष्क्रियं शान्तं निरवद्यं निरञ्जनम्" " स वा एष महानज आत्माऽजरोऽमरः" इति स्वभावतो निरस्त-समस्तचेतनाचेतनवत्तिर्दोषगन्धस्यनिरतिशयज्ञानानन्दैकतानस्य परस्य ब्रह्मणो विचित्रानन्तापुरुषार्थास्पद -

1.4.27 परिणामात् ।। 27 ।।

1.4.27

 

परिणामस्वाभाव्यात्; नात्रोपदिश्यमानस्य परिणामस्य परस्मिन् ब्रह्मणि दोपावहत्वं स्वभावः, प्रत्युतनिर-ङ्कुशैश्वर्यावहत्वमेवेत्यभिप्रायः । एवमेव हि परिणाम उपदिश्यते; अशेषहेयप्रत्यनीककल्याणैकतानं स्वेतरस-मस्तवस्तुविलक्षणं सर्वज्ञं सत्सङ्कल्पमवाप्तसमस्तककाममनवधिकातिशयानन्दं स्वलीलोपकरणभूतसमस्त-चिदचिद्वस्तुजातशरीरतया तदात्मभूतं परं ब्रह्म स्वशरीरभूते प्रपञ्चे तन्मात्राहङ्कारादिकारणपरम्परया तमश्-शब्दवाच्यातिसूक्ष्माचिद्वस्त्वेकशेषे सति, तमसि च स्वशरीरतयापि पृथङ्#िनर्देशानर्हातिसूक्ष्मदशापत्त्या स्वस्मिन्नेकतामापन्ने सति तथाभूततमश्शरीरं ब्रह्म पूर्ववद्विभक्तनामरूपचिदचिन्मिश्रप्रपञ्चशरीरं स्यामिति सङ्कल्प्याप्ययक्रमेण जगच्छरीरतया आत्मानं परिणमयतीति सर्वेषु वेदान्तेषु परिणामोपदेशः । तथैव बृहदारण्यके कृत्स्नस्य जगतो ब्रह्मशरीरत्वं ब्रह्मणस्तदात्मत्वं चाम्नायते "यःपृथिव्यां तिष्ठन्पृथिव्या अन्तरो

1.4.27

 

यं पृथिवी न वेद यस्य पृथिवी शरीरं यः पृथिवीमन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृतः" इत्यारभ्य "यस्या-पश्शरीरम्" "यस्याग्निश्शरीरम्" "यस्यान्तरिक्षं शरीरम्" "यस्य वायुः शरीरम्" "यस्य द्यौः शरीरम्" "यस्या-दित्यः शरीरम्" "यस्य दिशः शरीरम्" "यस्य चन्द्रतारकं शरीरम्" "यस्याकाशः शरीरम्" "यस्य तमः शरीरम्" "यस्य तेजः शरीरम्" "यस्य सर्वाणि भूतानि शरीरम्" "यस्य प्राणः शरीरम्" "यस्य वाक् शरीरम्" "यस्य चक्षुः शरीरम्" "यस्य श्रोत्रं शरीरम्" "यस्य मनः शरीरम्" "यस्य त्वक् शरीरम्" "यस्य विज्ञानं शरीरम्" "यस्य रेतः शरीरम्" इत्येवमन्तेन काण्वपाठे; माध्यदिने तु पाठे विज्ञानस्य स्थाने "यस्यात्मा शरीरम्" इति विशेषः । लोकयज्ञवेदानां परमात्मशरीरत्वमधिकम् । सुबालोपनिषदि च पृथिव्यादानां तत्त्वानां परमात्मशरीरत्वमभि-धाय वाजसनेयकेऽनुक्तानामपि तत्त्वानां शरीरत्यं ब्रह्मण आत्मत्वञ्च श्रूयते "यस्य बुद्धिः शरीरम्" "यस्याह-ङ्कारः शरीरम्" "यस्य चित्त शरीरम्" "यस्याव्यक्तं शरीरम्" "यस्याक्षरं शरीरम्" "यो मृत्युमन्तरे सञ्चरन् यस्य मृत्युः शरीरं यं मृत्युर्न वेद एष सर्वभूतान्तरात्माऽपहतपाप्मा दिव्यो देव एको नारायणः" इति । अत्र मृत्युशब्देन परमसूक्ष्ममचिद्वस्तुतमश्शब्दवाच्यमभिधीयते, "अव्यक्तमक्षरे लीयते अक्षरं तमसि लीयते" इति तस्यामेवोप-निषदि क्रमप्रत्यभिज्ञानात् । सर्वेषामात्मनां ज्ञानावरणानर्थमूलत्वेन तदेव हि तमो मृत्युशब्दव्यपदेश्यम् । सुबालोपनिषद्येव ब्रह्मशरीरतया तदात्मकानां तत्त्वानां ब्रह्मण्येव प्रलय आम्नायते "पृथिव्यप्सु प्रलीयते आप-स्तेजसि लीयन्ते तेजो वायौ लीयते वायुराकाशे लीयते आकाशमिन्द्रियेष्विन्द्रियाणि तन्मात्रेषु तन्मात्राणि

1.4.27

 

भूतादौ लीयन्ते भूतादिर्महति लीयते महानव्यक्ते लीयते अव्यक्तमक्षरे लीयते अक्षरं तमसि लीयते तमः परे देव एकीभवति" इति । अविभागापत्तिदशायामपि चिदचिद्वस्त्वतिसूक्ष्मं सकमर्संस्कारं तिष्ठतीत्त्युत्तरत्र वक्ष्यते "न कर्माविभागादिति चेन्नानादित्वादुपपद्यते चाप्युपलभ्यते च" इति । एवं स्वस्माद्विभागव्यपदेशानर्हतया परमा-त्मनैकीभूतात्यन्तसूक्ष्मचिदचिद्वस्तुशरीरादेकस्मादेवाद्वितीयान्निरतिशयानन्दात्सर्वज्ञात्सत्यङ्कल्पाद्ब्रह्मणो नाम-रूपविभागार्हस्थूलचिदचिद्वस्तुशरीरतया बहुभवनसङ्कल्पपूर्वको जगदाकारेण परिणामः श्रूयते । "सत्यं ज्ञानम-नन्तं ब्रह्म" "तस्माद्वा एतस्माद्विज्ञानमयात् । अन्योऽन्तरात्माऽऽनन्दमयः" "एष ह्येवानन्दयाति" "सोऽकामयत बहु स्यां प्रजायेयेति स तपोऽतप्यत स तपस्तप्त्वा इदं सर्वमसृजत यदिदं किञ्च तत्सृष्ट्वा तदेवानुप्राविशत् तदनु-प्रविश्य सच्च त्यच्चाभवत् निरुक्तं चानिरुक्तं च निलयनं चानिलयनं च विज्ञानं चाविज्ञानं च सत्यं चानृतं च सत्यमभवत्" इति । अत्र तपश्शब्देन प्राचीनजगदाकारपर्यालोचनरूपं ज्ञानमभिधीयते "यस्य ज्ञानमयं तपः" इत्यादिश्रुतेः । प्राक्सृष्टं जगत्संस्थानमालोच्येदीनामपि तत्संस्थानं जगदसृजदित्यर्थः । तथैव हि ब्रह्म सर्वेषु

1.4.27

 

कल्पेष्वेकरूपमेव जगत्सृजति "सूर्याचन्द्रमसौ धाता यथापूर्वमकल्पयत् दिवं च पृथिवीं चान्तरिक्षमथो सुवः" "यथर्तुष्वृतुलिङ्गानि नानारूपाणि पर्यये । दृश्यन्ते तानि तान्येव तथा भावा युगादिषु" इति श्रुतिस्मृतिभ्यः । तदयमर्थः - स्वयमपरिच्छिन्नज्ञानानन्दस्वभावोऽत्यन्तसूक्ष्मतयाऽसत्कल्पस्वलीलोपकरणचिदचिद्वस्तुशरीरतया तन्मयः परमात्मा विचित्रानन्तक्रीडनकोपादित्सया स्वशरीरभूतप्रकृतिपुरुषसमष्टिपरंपरया महाभूतपर्यन्तमा-त्मानं तत्तच्छरीरकं परिणमय्य तन्मयः पुनस्सत्त्यच्छब्दवाच्यविचित्रचिदचिन्मिश्रदेवादिस्थावरान्तजगद्रूपो-ऽभवत् इति । "तदेवानुप्राविशत् तदनुप्रविश्य" इति कारणावस्थायामात्मतयावस्थितः परमात्मैव कायर्रूपेण विक्रियमाणद्रव्यस्याप्यात्मतयाऽवस्थाय तत्तदभवदित्युच्यते । एवं परमात्मचिदचित्सङ्घातरूपजगदाकार-परिणामे परमात्मशरीरभूतचिदंशगतास्सर्व एवापुरुषार्थः, तथाभूताचिदंशगताश्च सर्वे विकाराः, परमात्मनि

1.4.27

 

कार्यत्वम् ; तदवस्थयोस्तयोर्नियन्तृतयात्मभूतस्तद्गतापुरुषार्थैर्विकारैश्च न स्पृश्यते; अपरिच्छिन्नज्ञानानन्दमय-स्सर्वदैकरूप एव जगत्परिवर्तनलीलयाऽवतिष्ठते । तदेतदाह "सत्यं चानृतञ्च सत्यमभवत्" इति । विचित्रचिद-चिद्रूपेण विक्रियमाणमपि ब्रह्म सत्यमेवाभवत् , निरस्तनिखिलदोषगन्धमपच्छिन्नज्ञानानन्दमेकरूपमेवाभव-दित्यर्थः । सर्वाणि चिदचिद्वस्तूनि सूक्ष्मदशापन्नानि स्थूलदशापन्नानि च परस्य ब्रह्मणो लीलोपकरणानि, सृष्टयादयश्च लीलेति भगवद्वैपायनपराशरादिभिरुक्तम् "अव्यक्तादिविशेषान्त परिणामर्द्धिसंयुतम् । क्रीडा हरेरिदं सर्वं क्षरमित्युपधार्यताम्" क्रीडतो बालकस्येव चेष्टां तस्य निशामय" "बालः क्रीडनकहरिव" इत्यादिभिः । वक्ष्यति च "लोकवत्तु लीलाकैवल्यम्" इति । "अस्मान्मायी सृजते विश्वमेतत्तस्मिंश्चान्यो मायया सन्निरुद्धः" इति ब्रह्माणि जगद्रूपतया विक्रियमाणेऽपि तत्प्रकारभूताचिदंशगतास्सर्वे विकारास्तत्प्रकारभूतक्षेत्रज्ञगताश्चापुरुषार्था इति विवेक्तू#ु#ं प्रकृतिपुरुषयोर्ब्रह्मशरीरभूतयोस्तदानीं तथा निर्देशानर्हातिसूक्ष्मदशापत्त्या ब्रह्मणैकीभूतयोरपि भेदेन व्यपदेशः, "तदात्मानं स्वयमकुरुत" इत्यादिभिरैकार्थ्यात् । तथा च मानवं वचः "सोऽभिध्याय शरीरात्स्वात्सि-

1.4.27

 

सृक्षुर्विविधाः प्रजाः । अप एव ससर्ज्जादौ तासु वीर्यमपासृजत्" इति अत एव ब्रह्मणो निर्दोषत्वनिर्विकारत्वश्रु-तयश्चोपपन्नाः, अतो ब्रह्मैव जगतो निमित्तमुपादानञ्च ।। 27 ।।

1.4.28 योनिश्च हि गीयते ।। 28 ।।

1.4.28

 

इतश्च जगतो निमित्तमुपादानञ्च ब्रह्म यस्माद्योनित्वेनाप्यभिधीयते "कत्तारमीशं पुरुषं ब्रह्मयोनिम्" इति; "यद्भूतयोनिं परिपश्यन्ति धीराः" इति च । योनिशब्दश्चोपादानवाचक इति "यथोर्णनाभिः सृजते गृह्यते च" इति वाक्यशेषादवगम्यते ।। 28 ।।

1.4.29

 

एतेन-पादचतुष्टयोक्तन्यायकलापेन । सर्ववेदान्तेषु जगत्कारणप्रतिपादनपराः सर्वे वाक्यविशेषाश्चेतनाचेतनविलक्षणसर्वज्ञसर्वशक्तिब्रह्मप्रतिपादनपरा व्याख्याताः ।

1.4.29

 

भवत् ब्राह्मणो मनुष्येषु" इति निर्देशेन ब्राह्मणवर्णस्याग्निसम्बन्धप्रतिपत्तेश्चेति । तदेत् त्रयमनुपपन्नम् सदेव सोम्यैदमग्र आसी"दित्यादिवाक्यसारूप्यभङ्गायोगात्कारणत्वस्य परमात्मासाधारण्यस्य समर्थितत्वाच्च । किञ्च उपक्रमस्थब्रह्म-शब्दमुख्यार्थहानिप्रसङ्गः, वर्णमात्रस्य अग्निसंज्ञदेवतायास्तदधिष्ठितवर्णस्य च इन्द्रवरुणसोमादिसमस्तदेवतास्रष्टृत्वा-योगश्च । "ब्राह्मणोऽस्य मुखमासीत् पद्य्भां शूद्रः "मुखादिन्द्रश्रचाग्निश्चे"ति ब्राह्मणस्येन्द्रोदेरग्नेश्च परमपुरुषसृष्टत्वश्रव-णेन इन्द्रदीनामग्निसृष्टत्वायोगश्च । अस्याः श्रुतेर्गत्यन्तरसम्भवेन कल्पभेदेन सृष्टिभेदपरत्वकल्पनञ्चानुपपन्नम् "तद-ग्निनैव देवेषु ब्रह्माभवत् ब्राह्मणो मनुष्ये"ष्विति तच्छब्दपरामृष्टप्रकृतब्रह्मणोऽग्निब्राह्मणान्यत्वं च प्रतीयते, "तस्माद-ग्नावेव देवेषु लोकमिच्छन्दो ब्राह्मणो मनुष्येष्वेताभ्यां हि रूपाभ्यां ब्रह्माभवदित्यग्निब्राह्मणयोर्वैयधिकरण्येन ब्रह्मरू-पत्वनिर्देशेन ताभ्यां रूपिणो ब्रह्मणो विलक्षणत्वं च प्रतीतम्; एवमिन्द्रादिस्रष्टृत्वात् पृथग्व्यपदेशाच्च ब्रह्मशब्दस्य अग्न्यवस्थब्रह्मपरत्वञ्च व्युदस्तम् । नह्यग्निरूपाद्ब्रह्मण इन्द्राद्युत्पत्तिः, अतोऽग्निविशिष्टत्वोपस्थापनकल्पनवैयर्थ्यम् । अशाब्दत्वञ्च, न हि केवलब्रह्मशब्दोऽग्न्वस्थपरमात्मवाची । प्रथमब्रह्मशब्दोऽग्न्यवस्थब्रह्मपरश्चेत् "तदग्निनैवे"तिप्रकृत-परामर्शिनस्तच्छब्दस्य वैयधिकरण्यमनुपपन्नम् । अग्न्यवस्थस्य ब्रह्मणोऽग्निना विशिष्टत्वं चायुक्तम्, एकस्यैवाग्नेर्वि-शेषणत्वानुपपत्तेः, अग्न्यन्तरकल्पने च तस्याऽग्न्यन्तरं प्रति रूपत्वानुपपत्तेश्च । नन्विन्द्रादिसृष्टिरविवक्षिता, तद्विव-क्षायां ह्यग्निब्राह्मणपरत्वानुपपत्तिः, किन्तु तद्देवताधिष्ठेयक्षत्रादिसृष्टिरेव विवक्षिता "तदग्निनैव देवेषु ब्रह्माभवत् ब्राह्मणो मनुष्येषु एताभ्यां हि रूपाभ्यां ब्रह्माभव"दिति च वाक्यद्वयं ब्राह्मवर्णस्यैव देवमनुष्यविभागेन द्वैविध्यपरमिति । उच्यते; न तावदिन्द्रदिसृष्टयविवक्षा वाच्या "तदेतद्ब्रह्म क्षत्रं विट्छूद्र" इति चातुर्वर्ण्यनिगमने, कथं चातुर्वर्ण्यम् ? क्षत्रादिवर्णत्रयसृष्टिर्ह्युक्तेत्यपेक्षायां "तदग्निनैव देवेषु चतुस्सङ्खयापूरणात् अग्निश्च मृत्युसञ्ज्ञसूक्ष्माचिच्छरीरकपरमा-त्मसृष्टतया प्रागुक्तः, "तस्य श्रान्तस्य तप्तस्य तेजो रसो निरवर्त्तताग्नि"रिति । श्रान्तशब्दः कारणलक्षणया यत्नपरः, कृतसङ्कल्पस्येत्यर्थः । तप्तस्य- "तप आलोचने" सृज्यवर्गपर्यालोचनवत इत्यर्थः । एवं तत्राग्निरेव सृष्टतया श्रुतः, न तु तदधिष्ठितो ब्राह्मणवर्णः । इहापि तेन चतुस्सङ्खयापूरणादग्रयप्रायन्यायेन क्षत्रादिविभागवत्तदभिमानीन्द्रदिसृष्टिर्वि-वक्षितेत्यवगम्यते, न तु तदधिष्ठितवर्णमात्रसृष्ठिः । "तदग्निनैव देवेषु ब्रह्माभवत् ब्राह्मणो मनुष्येषु" इत्युक्तिः पूर्वं ब्राह्म-णवर्णस्य ब्रह्मशब्दानुक्ततां ज्ञापयति, पूर्वोक्तानामिन्द्रक्षत्रियादीनामनया वचनव्यक्तया पुनरनुक्तत्वात् । न हि क्षत्रवर्णो देवेष्विन्द्रेण क्षत्रमभवत् मनुष्येषु क्षत्रियेणेति वाक्यं श्रूयते, अत एवाग्नेरपि ब्रह्मशब्दानुक्तत्वं सिद्धम् । न हीन्द्रो देवे-ष्विन्द्ररूपेण क्षत्रमभवन्मनुष्येषु क्षत्रियेणेति वाक्यमस्ति । ननु "क्षत्रियेण क्षत्रियो वैश्येन वैश्यः शूद्रेण शूद्रः" इति श्रूयत इति चेत्, ततः किम्? वर्णान्तरेष्वपि द्वैविध्यं प्रतीयत इति चेन्न, तदग्निनैवेत्यादिवाक्यवैरूप्यात् । न हि क्षत्रवर्णो देवेष्विन्द्रादिरूपेण क्षत्रियोऽभूत् मनुष्येषु क्षत्रियेणेति श्रुतम्, तथापि वर्णान्तरद्वैविध्यपरत्वेऽध्याहारबाहु-ल्यप्रसङ्गः, तर्हि अस्याः श्रुतेः कोऽर्थः? उच्यते; ब्राह्मणाभिमान्यग्निसृष्टेः पूर्वमुक्तत्वात् क्षत्राद्यभिमानीन्द्रादिसृष्टि-मिहोक्तवा अग्निसृष्टिः स्मारिता तदग्निनैवेति वाक्येन; अग्निनेतीत्थम्भावे तृतीया । अग्निना विशिष्टं तत्परं ब्रह्म देवेषु ब्रह्माभवत्, अग्निद्वारा ब्राह्मणाभिमान्यभवदित्यर्थः । अनेन इन्द्रादिद्वारा परब्रह्मण एव क्षत्राद्यभिमानित्वमित्यर्थ-सिद्धम्, वर्णाभिमानिदेवतानाञ्च तपोविशेषात् ब्राह्मण्यादिविभागोऽस्तीति वा ब्राह्मक्षत्रादिव्यवहारः "ब्रह्मा बृह-स्पतिः क्षत्रमिन्द्रः मरुतो वै देवानां विशः" इत्यादिश्रुतेः । तदानीमग्न्यादिद्वारा परब्रह्मण एव ब्राह्मणत्वादिविभागः उक्तः स्यात्, "बहु स्या"मिति सर्वविधबहुत्वं हि तत्तद्द्वारा ब्रह्मगतम्, एवं वर्णाभिमानिदेवतासृष्टिरुक्ता । अथाभि-मानविषयभूतब्राह्मणादिसृष्टिं "ब्राह्मणोऽस्य मुखमासीत् बाहूराजन्यः कृतः" इत्यादिश्रुतिप्रसिद्धामुपजीव्य तद्द्वारा तत्फलभूतमानुषवर्णविभागगाक्तवं परमात्मन उच्यते ब्राह्मणो मनुष्येष्विति । तत्परं ब्रह्म मनुष्येषु ब्राह्मणरूपभाक्-

तद्द्वारा ब्रह्माभवत्, क्षत्रियेण विशिष्टं सत्तद्ब्रह्म तद्द्वारा क्षत्रियत्ववदभूत्, यथा भूमिद्वारा काठिन्यवदभूत्तद्वदित्यर्थः । श्रुतपदानुषङ्गेण निर्वाहे सम्भवति वाक्याध्याहारेण योजनानुपपत्तेः, मध्येऽग्निर्ब्राह्मणयोः प्रशंसा "तस्मादग्नावेव देवेषु लोकमिच्छन्दो ब्राह्मणो मनुष्ये"ष्विति । तत्प्राशस्त्यहेतुमाह- एताभ्यां हि रूपाभ्यां ब्रह्माभवदिति । अग्निब्राह्मणरू-पाभ्यां परं ब्रह्म विशिष्टमभवदित्यर्थः । इन्द्रक्षत्रादीनां च परमात्मरूपत्वाविशेषेऽपि अग्निर्ब्राह्मणयोस्तद्रूपत्वकथनं तत्प्रशंसाया विवक्षितत्वात्, एताभ्यां हीत्यादिवाक्यस्य वर्णद्वैविध्यपरत्वं प्रयोजनाभावादयुक्तम् । न हि वर्णद्वैविध्य-मात्रकथनमुत्कर्षाय भवति, इदञ्च वाक्यमुत्कर्षोपपादकमिति हिशब्देन ज्ञायते, ब्रह्मशब्दार्थवैरूप्यं तु "तपसा चीयते ब्रह्म" "तस्मादेतद्ब्रह्म" इति मुण्डोपनिषदीव घटते । मुख्यार्थासम्भवे लाक्षणिकार्थस्वीकारस्य तत्सम्भवेप्यमुख्यार्थ-स्वीकारहेतुत्वाभावात्; वक्ष्यते हि "स्याच्चैकस्य ब्रह्मशब्दवदिति । पूर्वपक्षहेतेषु क्षत्रविट्छूद्रसृष्टयुक्तेरन्यथासिद्धिरुक्ता, किञ्च क्षत्रादिवर्णत्रयसृष्टिश्रवणेन "ब्रह्म वा इद"मितिवाक्यस्य कारणवाक्यसारूप्यनिबन्धनं परमात्मपरत्वं भङ्क्तवा ब्रह्मशब्दस्य प्रथमवर्णतदभिमानिदेवताविषयत्वाश्रयणमयुक्तम्, "सदेवे"त्यादिवाक्येऽपि तेजोऽबन्नसृष्टेर्वक्ष्यमाणत्वेन सच्छब्दस्याऽपि वायुतदभिमानिदेवताविषयत्वप्रसङ्गात् । "स विशमसृजते"ति पुल्लिङ्गनिर्देशस्त्वात्मशब्दाभिप्रायः,

1.4.29

 

एतद्ब्राह्मणोपक्रमे हि "आत्मैवेदमग्र आसी"दिति श्रूयते; अतस्स इति निर्देशो न क्षत्रप्रशंसार्थः प्रस्तुतब्राह्मणशब्दा-भिप्रायः, व्यवहितशब्दानुगुणलिङ्गभाक्तवं सर्वनामपदस्य श्रुतिषु दृश्यते, यथा मुण्डोपनिषदि "यस्सर्वज्ञस्सर्ववित् यस्यैष मविमा भुवि । दिव्ये ब्रह्मपुरे ह्येष व्योमन्यात्मा प्रतिष्ठितः । मनोन्मयः प्राणशरीरनेता प्रतिष्ठितोऽन्तहर्हृदयं सन्निधाय । तद्विज्ञानेन परिपश्यन्ति धीराः आनन्दरूपममृतं यद्विभाति" इति । अत्रात्मशब्दे सन्निहितोऽपि ब्रह्म, तल्लक्षणमुच्यत इति व्यवहितब्रह्मशब्दाभिप्रायेणामृतं यत्तदिति निर्दिश्यते, न तु "स त आत्माऽन्तर्याभ्यमृतः" इति-वत्पुल्लिभ्गत्वेन । नन्वस्मिन्नेव ब्राह्मणे "तदाहुर्यद्ब्रह्मविद्यया सर्वं भविष्यन्तो मनुष्या मन्यन्ते किमु तद्ब्रह्मावैत् यस्मात् सर्वमभव"दिति पृष्ट्वा तदात्मानमेवावैदहं ब्रह्मास्मीति तस्मात्तत्सर्वमभवत्तद्यो देवानां प्रत्यबुध्यत स एव तदभवत्तथ-र्षीणां तथा मनुष्याणा"मिति ब्रह्मशब्दवाच्यस्य अविद्यातिरोहितस्य अहं ब्रह्मास्मीतिज्ञानेनसर्वात्मभावापत्तिश्रवणात् परब्रह्मणोऽविद्यातिरोधनासम्भवात् ब्राह्मणादिषु तत्सम्भवादुपक्रमस्थब्रह्मशब्दो ब्राह्मणवर्णपर इत्यत्रापि तदनुरोधेन ब्राह्मणवणर्परत्वं ब्रह्मशब्दस्योपपन्नमिति नैवम्; उपक्रमेऽपि ब्रह्मशब्दस्य परमात्मपरत्वात्तत्र च नाविद्यातिरोधानं श्रूयते, तद्वाचकशब्दाभावात्; तथा हि, ब्रह्मविद्यया सर्वं भविष्यन्तः, सवर्शब्दवाच्यपरमात्मपर्यन्ताविर्भावकामाः, मनुष्या मन्यन्ते किमु तद्ब्रह्मावैत् यस्मात्तत्सर्वमभवदिति, तद्ब्रह्म किं वेद्यं वस्त्वन्तरमवैत् यस्माद्वेदनात् तत्सर्वमभ-वदिति ब्रह्मणोऽपि परं तदुपास्यं वस्त्वस्ति न वेति बुभुत्सोत्थापिता । उपास्यान्तरशून्यमित्युत्तरमाह-तदात्मानमेवा-वैदहं ब्रह्मास्मीति तस्मात्तत्सर्वमभवदिति । आत्मानमेवावैत्-न त्वन्यदुपास्यम्, तस्मात्तत्सर्वमभवदित्यर्थः । अन्य-वेदनस्योपायतानिषेधे तात्पर्यम्, न तु स्ववेदनस्योपायत्वविधाने । यथा "स कारणं करणाधिपाधिपो न चास्य कश्चिज्जनिता नचाधिपः" इति कारणान्तरनिषेधेन परमकारणत्वसिद्धिः, एवमुपास्यान्तरनिषेधेन ब्रह्मणः परमोपास्य-त्वमिह विवक्षितम् । कारणान्तराभावफलमुपास्यान्तराभावः, कारणस्यैव हि ध्येयत्वम्, एवमुपास्यान्तरशून्यं ब्रह्म जानतः फलमाह "तद्योय" इति । अतः उपक्रमैकार्थ्यं च परमात्मपरत्वसाधकम्; तस्मात् "ब्रह्म वा इदमग्र आसीदेक-मेवे"त्यादिवाक्यस्य परमपुरुषस्य परत्वं सिद्धम् । तथा बृहदारण्यक एव "आत्मैवेदमग्र आसीत्पुरुषविधः सोऽन्वीक्ष-न्नन्यदात्मनोऽपश्यत्" इत्यादि श्रूयते, इहात्मशब्दादीक्षणाच्च चेतनस्य प्रतिपाद्यत्वेऽपि न स परमात्मा, स हि निरति-शयानन्दः, इह च सोऽभिभेत्तस्मादेकाकी ह बिभेति स सहायमीक्षाञ्चक्रे इति भयान्वयोऽवगतः, परमात्मा हि न भयाश्रयः "भीषास्माद्वातः पवते" इत्यादि श्रुतेरिति । उच्यते; अयं परमात्मा, कारणवाक्यसारूप्यादस्य वाक्यस्य, अग्र आसीदिति कारणवाक्यत्वं हि प्रतीयते । अस्यात्मनः पुरुषविधत्वं चानन्दमयत्वं ज्ञापयति "आत्मन आकाशः सम्भूतः" इत्युपक्रम्य "अन्योऽन्तर आत्मानन्दमयः" इत्युक्तवा तस्य पुरुषविधत्वप्रतिपादनात् "स यत्पूर्वोऽस्मात्सर्व-स्मात्सर्वान् पाप्मन ओषत् तस्मात्पुरुषः" इति सर्वपाप्मप्रदाहकत्वपुरुषशब्दवाच्यत्वावगमाच्च पर एव भयान्वयस्तु न परमात्मनः, किन्तु तत्कार्यभूतपुरुषस्य, "सोऽहमस्मीत्यग्रे व्याहरत्तरोऽहं नामाभव"दिति तत्रैव ह्युक्तम् । अहमिति हिरण्यगर्भनाम अहमभिमानाश्रयव्यष्टिपुरुषाणां प्रथमत्वाद्धिरण्यगर्भस्य, तथा मोक्षधर्मे च चतुर्मुखास्याहङ्कारसञ्ज्ञ-त्वमवगम्यते "मया सृष्टः पुरा ब्रह्मा यद्यज्ञमयजत्स्वयम् । ततस्तस्मै वरान् प्रीतो ददावहमनुत्तमान् । मत्पुत्रत्वं च कल्पादौ लोकाध्यक्षत्वमेव च । अहङ्कारकृतं चैव तथा पर्यायवाचकम्" इति । तत्रैव भृगुभरद्वाजसंवादे "तस्मात्प-द्मात्समभवद्ब्रह्मा वेदमयो विधिः । अहङ्कार इति ख्यातः सर्वभूतात्मभूतकृत् । ब्रह्मा वै सुमहातेजा य एते पञ्च धातवः" इत्युक्तत्वात्; तस्मादयमर्थः, अहमस्मि-अहं स्यां चतुर्मुखः स्याम्, इति सङ्कल्पवाक्यं व्याहरत्ततोपहंनामा चतुर्मुखो-ऽभवदित्यर्थः । अतश्चतुर्मुखरूपस्य परमात्मनः प्रकृतत्वात्तस्य सर्वपाप्मप्रदाहकत्वं साक्षाद्विशेषणमुक्तम्, तद्रूपभूत-श्चतुर्मुखः सोऽविभेदिति भयाश्रयतयोच्यत इति, अतः आत्मा परमात्मेति स्थितम् । तथात्रैव बृहदारण्यके श्रूयते

"नैवेह किञ्चनाग्र आसीन्मृत्युनैवेदमामृमासीदशनाया हि मृत्युः तन्मनोऽकुरुता"त्यादि । अत्र मृत्युसञ्ज्ञो न परमा-त्मा, तदसाधारणधर्माश्रवणात्तस्याशनायाविशिष्टत्वाच्च, "अविजिघत्सोऽपिपासः" इति हि परः श्रूयते, सोऽर्चन्न-चरदिति तस्यार्चनादिकर्मकर्तृत्वं श्रूयते, परश्चाकर्मवश्यः, " स एष सर्वेभ्यः पाप्मभ्य उदितः अपहतपाप्मे"तिश्रवणात्; अत एव अप्तत्त्वसृष्टया नारायण इति च न शङ्कयम् "अपहतपाप्मा दिव्यो देव एको नारायण" इति तस्यापहतपाप्म-त्वात्; अतः प्रसिद्धमृत्युरिह विवक्षितः, सूर्यो वा ? तदर्कस्यार्कत्वमित्युक्तत्वात् । उच्यते;अग्र इति कारणावस्थ-त्वादयं मृत्युसञ्ज्ञोऽचिच्छरीरकः परमात्मा "यस्य मृत्युशरीरं स दिव्यो देव एको नारायण" इति श्रुतेः, अशनाया नाम जगत्सञ्जिहीर्षा; तद्वत्तया अशनायाशब्दस्तस्मिन् प्रयुक्तः, तन्मनोऽकुरुतेति मनस्कारश्च परत्वसाधकः, अर्च-न्निति पदस्यायमर्थः, अर्चनम् प्रीणनम् कर्मकारकं च स्वयमेव, अश्रुताध्याहारादपि प्रकृतस्यैव कर्मत्वोपपत्तेः "लक्ष-णहेत्वोःक्रियाया" इति शत्रन्ततया जगद्य्वापारलीलया स्वात्मानं प्रीणयितुमचरदित्यर्थः । अपां सृष्टिश्च स्रष्टुर्नारा-यणत्वे लिङ्गम्, "एको ह वै नारायण आसी "दित्युपक्रम्य "ता इमा आपः" इति श्रुतेः । अर्कशब्दश्च परस्मिन् प्रीण-नगुणयोगाद्वर्तते, अत एव हि भगवन्नामसहस्रे पठ्यते "अर्को वाजसनः #ृङ्गी " इति । अपां रपः-सारांशः । "तत्समहन्यत सा पृथिव्यभव"दिति ब्रह्माण्डसृष्टिरुच्यते । "ता इमा आपः तद्धिरण्मयमण्डमभव"दिति महोपनि#ेषदै-कार्थ्यात् अतोमृत्युशरीरो नारायण इह प्रतिपाद्यः । सुबालोपनिषदि "तदाहुः किं तदासीत्तस्मै स होवाच न सन्नासन्न सदसदिति तस्मात्तमः सञ्जायत" इति श्रूयते । अत्रेक्षणादिकं नावगम्यते धर्मिवाचिशब्दश्च सद्ब्रह्मादिर्न प्रयुक्तः, अतस्सदसदनिर्वचनीयं कारणं प्रतीयते, उत्तरत्र प्रतिपाद्यमानो नारायण एव न परमकारणम्, तमः प्रभृतिसृष्टिमुक्तवा "तदण्डं समभव"दिति अण्डोत्पत्तिमभिधाय "मध्ये पुरुषो दिव्यः सहस्रशीर्षा पुरुषः" इति तस्य कार्यान्तर्वर्तित्वप्रति-पादनात् "मृत्युर्वै परे देव एकीभवति परस्तान्न सन्नासन्न सदसदिति सदसदुभयविलक्षणस्य देवात् परत्वं चावगम्यते । नैवम्, उच्यते; कारणत्वादेव नारायणपरत्वं सिद्धम् । अस्यामुपनिषदि नारायणस्यैव भूयो भूयः प्रतिपादनं च तात्पर्यलिङ्गम् "योऽयं विज्ञानघन उत्क्रामन् स केन कतरद्वा स्थानमुत्सृज्योत्क्रामति तस्मै स होवाचे"त्युपक्रम्य "अपुनर्भवाय कोशं भिनत्ती "त्यारभ्य "अक्षरं भित्त्वा मृत्युं भिनत्ति मृत्युर्वै परे देव एकीभवति परस्तान्न सन्नासन्न सदसत्" इति मृत्योः परे देवे एकीभावः श्रूयते; मृत्युश्च तमः, स्थानप्रमाणात्तद्धि अक्षरात्परं श्रुतम्, अतस्तमस्संज्ञ-मृत्योः कारणं सदसदुभयविलक्षणतयोक्तं वस्तु परो देव इति प्रतीयते, विभागापादानस्यैव अविभागस्थानत्वात्, परो देवश्च नारायणः "दिव्यो देव एको नारायणः" इत्युक्तत्वात् । न च देवात्परं सदसदुभयविलक्षणम्; किन्तु देव एव, मृत्युस्रंज्ञातमोपादानाविभागस्थानयोरेकत्वात्, अतस्तमोऽपादानत्वाविभागस्थानत्वाभ्यां देवत्वावगमाद्देवस्य नारा-यणत्वान्मुक्तप्राप्यत्वाच्च नारायण एव सदसदुभयविलक्षणः । केवलाच्चेतनादचेतनानान्मिश्रिततदुभयरूपव्यष्टिभ्यश्च विलक्षणतया नारायणो न सन्नासन्न सदसदित्युच्यते, "मध्ये पुरुषो दिव्यः" इति वाक्यं तस्याण्डमध्ये स्वसृष्टचतु-र्मुखरूपेणावस्थानं दर्शयति, केवलपुरुषशब्दश्चतुर्मुखपरः, तच्छरीरकः परमात्मा "सहस्रशीर्षा पुरुष" इत्युच्यते । "सोऽग्रे भूतानां मृत्युमसृज"दिति त्रिशिरस्कमृत्युसृष्टिश्चतुर्मुखरूपधरपरमात्मकर्तृका; अत एव हि तस्य ब्रह्माभिभीत इत्यनन्तरमुच्यते, अतो न सन्नासन्न सददित्युक्तं जगत्कारणं नारायण इति स्थितम् । "असावादित्यो ब्रह्मेति ब्रह्मैव

1.4.29


व्याख्याता इतिपदाभ्यासोऽध्यायपरिसमाप्तिद्योतनार्थः ।। इतिश्रीभगवद्रामानुजविरचिते शारीरकमीमांसाभा-ष्ये प्रथमस्याध्यायस्य चतुर्थः पादः ।। समाप्तश्चाध्यायः ।।


विकिस्रोतः

दानम्
सदस्यता प्राप्यताम्
प्रविश्यताम्
[अपनीयताम्]
सहाय्यम् देवनागरीलिप्या लेखनार्थं साहाय्यम्  	सहाय्यम्  
श्रीभाष्यम्/द्वितीयः भागः

पृष्ठम्

द्वितीयः भागः
[[लेखकः :|]]	
2.1.1

स्मृत्यनवकाशदोषप्रसङ्ग इति चेन्न अन्यस्मृत्यनवकाशदोषप्रसङ्गात् ।। 1 ।।

2.1.1

 

प्रथमाध्याये प्रत्यक्षादिप्रमाणगोचरादचेतनात् तत्संसृष्टात्तद्वियुक्ताच्च चेतनात् अर्थान्तरभूतं निरस्तनिखिलाविद्याद्यपुरुषार्थगन्धं अनन्तज्ञानानन्दैकतानं अपरिमितोदारगुणसागरं निखिल-जगदेककारणं सर्वान्तरात्मभूतं ब्रह्म वेदान्तवेद्यमित्युक्तम् ।

अनन्तरमस्यार्थस्य सम्भावनीयसमस्तप्रकारदुर्धर्षणत्वप्रतिपादनाय द्वितीयोऽध्याय आरभ्यते । प्रथमं

2.1.1

 

तावत् कपिलस्मृतिविरोधाद्वेदान्तानां अतत्परत्वमाशङ्कय तन्निराक्रियते । कथं स्मृतिविरोधाच्छØतेरन्यपरत्वम् ? उक्तं हि "विरोधे त्वनपेक्ष्यं स्यात्" इति श्रुतिविरुद्धायाः स्मृतेरनादरणीयत्वम् । सत्यम्, "औदुम्बरीं स्पृष्ट्वो-द्गायेत्" इत्यादिषु स्वत एवार्थनिश्चयसम्भवात् तद्विरुद्धा स्मृतिरनादरणीयैव; इह तु वेदान्तवेद्यतत्त्वस्य दुरवबो-धत्वेन परमर्षिप्रणीतस्मृतिविरोधे सति अयमर्थ इति निश्चयात् योगास्मृत्या श्रुतेरतत्परत्वोपपादनमविरुद्धम् ।

2.1.1

 

एतदुक्तं भवति - प्राचीनभागोदितनिखिलाभ्युदयसाधनभूताग्निहोत्रदर्शपूर्णमासज्योतिष्टोमादिकर्माणि यथावद-भ्युपगच्छता श्रुतिस्मृतीतिहासपुराणेषु "ऋषिं प्रसूतं कपिलम्" इत्यादिवाक्यैराप्तत्वेन सङ्कीर्तितेन परमर्षिणा कपिलेन परमनिःश्रेयसतत्साधनावबोधित्वेन उपनिबद्धस्मृत्युपबृंहणेन विना अल्पश्रुतैर्मन्दमतिभिः वेदान्तार्थ-निश्चयायोगात् यथाश्रुतार्थग्रहणे चाप्तप्रणीतायास्साङ्खयस्मृतेः सकलाया एव अनवकाशप्रसङ्गाच्च स्मृतिप्रसिद्ध एवार्थो वेदान्तवेद्य इति बलादभ्युपगमनीयमिति । न च वाच्यं मन्वादिस्मृतीनां ब्रह्मैककारणत्ववादिनीनामेवं-सत्यनवकाशत्वदोषप्रसङ्ग इति; धर्मप्रतिपादनपरप्राचीनभागोपबृंहण एव सावकाशत्वात् । अस्यास्तु कृत्स्नाया-स्तत्त्वप्रतिपादनपरत्वात्तथानभ्युपगमे निरवकाशत्वमेव स्यात् । तदिदमाशङ्कते - स्मृत्यनवकाशदोषप्रसङ्ग इति चेदिति ।

तत्रोत्तरम्-नान्यस्मृत्यनवकाशदोषप्रसङ्गादिति । अन्या हि मन्वादिस्मृतयो ब्रह्मैककारणतां वदन्ति; यथाह मनुः - "आसीदिदं तमोभूतम्" इत्यारभ्य "ततः स्वयम्भूर्भगवानव्यक्तो व्यञ्जयन्निदम् । महाभूतादिवृत्तौजाः ।

2.1.1

 

"प्रादुरासीत्तमोनुदः" "सोऽभिध्याय शरीरात्स्वात् सिसृक्षुविर्विधाः प्रजाः । अप एव ससर्जादौ तासु वीर्यमपा

2.1.1

 

-सृजत्"इति । भगवद्गीतासु च "अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा" "अहं सर्वस्य प्रभवो मत्तस्सर्वं प्रवर्तते" इति च । महाभारते "कुतः सृष्टमिदं सर्वं जगत्स्थावरजङ्गमम् । प्रलये च कमभ्येति तन्मे ब्रूहि पितामह" इति पृष्ट आह "नारायणो जगन्मूर्तिरनन्तात्मा सनातनः" इति । तथा "तस्मादव्यक्तमुत्पन्नं त्रिगुणं द्विजसत्तम" इति, "अव्यक्तं पुरुषे ब्रह्मन्निष्क्रिये सम्प्रलीयते" इति च । आह च भगवान्पराशरः "विष्णोस्सकाशादुद्भूतं जगत्तत्रैव च स्थितम्, स्थितिसंयमकर्तासौ जगतोऽस्य जगच्च सः" इति । आह चापस्तम्बः "पूः प्राणिनः सर्व एव

2.1.1

 

गुहाशयस्य अहन्यमानस्य विकल्मषस्य" इत्यारभ्य "तस्मात्कायाः प्रभवन्ति सर्वे स मूलं शाश्वतिकस्स नित्यः" इति । यदि कपिलस्मृत्या वेदान्तवाक्यार्थव्यवस्था स्यात्, तदैतासां सर्वासां स्मृतीनामनवकाशत्वरूपा महान् दोषः प्रसज्येत । अयमर्थः-यद्यपि वेदान्तवाक्यानाम् अतिक्रान्तप्रत्यक्षादिसकलेतरप्रमाणसम्भावनाभूमि-भूतार्थप्रतिपादनपरत्वात् तत्तदर्थवैशद्यायाल्पश्रुतानां तदर्थानुसारिणीनामाप्ततमप्रणीतानां बह्वीनां स्मृतीनां तदुपबृंहणाय प्रवृत्तानामनवकाशत्वं मा

प्रसाङ्क्षीदिति श्रुतिविरुद्धार्था कपिलस्मृतिरुपेक्षणीया । उपबृंहणं च श्रुतिप्रतिपन्नार्थविशदीकरणम्; तच्च विरुद्धार्थया स्मृत्या न शक्यते कर्तुम् । न चैतासां स्मृतीनां प्राचीनभा-गोदितधर्मांशविशदीकरणेन सावकाशत्वम्; परब्रह्मभूतपरमपुरुषाराधनत्वेन धर्मान्विदधतीनामेतासामाराध्य भूतपरमपुरुषप्रतिपादनाभावे सति तदाराधनभूतधर्मप्रतिपादनासम्भवात् । तथा हि परमपुरुषाराधनरूपता सर्वेषां कर्मणां स्मर्यते "यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् । स्वकर्मणा तमभ्यर्च्य सिदिं्ध विन्दति मानवः" "ध्यायेन्नारायणं देवं स्नानादिषु च कर्मसु । ब्रह्मलोकमवाप्नोति न चेहावर्तते पुनः "यैस्स्वकर्मपरैर्नाथ

2.1.1

 

नरैराराधितो भवान् । ते तरन्त्यखिलामेतां मायामात्मविमुक्तये" इति । न चैहिकामुष्मिकसांसारिकफलसा-धनकर्मप्रतिपादनेनतासां सावकाशत्वम्; यतस्तेषामपि कर्मणां परमपुरुषाराधनत्वमेव स्वरूपम्; यथोक्तं "येऽप्यन्यदेवताभक्तता यजन्ते श्रद्धयाऽन्विताः । तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् । अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च । न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्तिते" इति; तथा "यज्ञैस्त्वमिज्यसे नित्यं सर्वदेव-मयाच्युत । हव्यकव्यभुगेकस्त्वं पितृदेवस्व-रूपधृक्" इति । यदुक्तं "ऋषिं प्रसूतं कपिलम्" इति कपिलस्याप्ततया सङ्कीर्तनात्तत्स्मृत्यनुसारेण वेदान्तार्थव्य-वस्तापनं न्याय्यमिति; तदसत्, बृहस्पतेः श्रुतिस्मृतिषु सर्वेषामतिश-यितज्ञानानां निदर्शनत्वेन सङ्कीर्तनात्तत्प्र-णीतेन लोकायतेन श्रुत्यर्थव्यवस्थापनप्रसक्तेरिति ।

2.1.2

अथ स्यात्, कपिलस्य स्वयोगमहिम्ना वस्तुयाथात्म्योपलब्धेस्तत्स्मृत्यनुसारेण वेदान्तार्थो व्यवस्थाप-यितव्य इति; अत उत्तरं पठति -

2.1.2

इतरेषां चानुपलब्धेः ।। 2 ।।

2.1.2

 

चशब्दस्तुशब्दार्थश्चोदिताशङ्कानिवृत्त्यर्थः । इतरेषाम्-मन्वादीनां बहूनां स्वयोगमहिमसाक्षात्कृत-परावरतत्त्वयाथात्म्यानां निखिलजगद्भेषजभूतस्ववाक्यतया "यद्वै किञ्चन मनुरवदत्तद्भेषजम्" इति श्रुतिप्रसि-द्धानां कपिलदृष्टप्रकारेण तत्त्वानुपलब्धेः श्रुतिविरुद्धाकपिलोपलब्धिर्भ्रान्तिमूलेति न तया यथोक्ता वेदान्तार्थ-श्चालयितुं शक्य इति सिद्धम् ।। इति स्मृत्यधिकरणम् ।।

2.1.3

एतेन योगः प्रत्युक्तः ।। 3 ।।

2.1.3

 

एतेन कापिलस्मृतिनिराकरणेन योगस्मृतिरपि प्रत्युक्ता । का पुनरत्राधिकाशङ्का, यन्निराकरणाय न्यायातिदेशः, योगस्मृतावपीश्वराभ्युपगमान्मोक्षसाधनतया वेदान्तविहितयोगस्य चाभि-धानात् वक्तुर्हिरण्यगर्भस्य सर्ववेदान्तप्रवर्तनाधिकृतत्वाच्च तत्स्मृत्या वेदान्तोपबृंहणं न्याय्यमिति ।

परिहारस्तु-अब्रह्मात्मकप्रधानकारणवादान्निमित्तकारणमात्रेश्वराभ्युपगमात् ध्यानात्मकस्य योगस्य ध्येयैकनिरूपणीयस्य ध्येयभूतयोरात्मेश्वरयोर्ब्रह्मात्मकत्वजगदुपादानतादिसवर्कल्याणगुणात्मकत्वविरहेणा-वैदिकत्वाद्वक्तुर्हिरण्यगर्भस्यापि क्षेत्रज्ञभूतस्य कदाचिद्रजस्तमोऽभिभवसम्भवाच्च योगस्मृतिरपि तत्प्रणीत-रजस्तमोमूलपुराणवद्भ्रान्तिमूलेति न तया वेदान्तोपबृंहणं न्याय्यमिति ।। इति योगप्रत्युक्तयधिकरणम् ।।

2.1.4

न विलक्षणत्वादस्य तथात्वं च शब्दात् ।। 4 ।।

2.1.4

 

पुनरपि स्मृतिविरोधवादी तर्कमवलम्बमानः प्रत्यवतिष्ठते-यत्साङ्खयस्मृतिनिराकरणेन जगतो ब्रह्मकार्यत्वमुक्तम्,तन्नोपपद्यते; अस्य प्रत्यक्षादिभिरचेतनत्वेनाशुद्धत्वेनानीश्वरत्वेन दुःखात्मकत्वेन चोपलभ्यमानस्य चिदचिदात्मकस्य जगतः भवदभ्युपेतात्सर्वज्ञात्सर्वेश्वराद्धेयप्रत्यनीकादानन्दैकतानाद्ब्रह्मणो विलक्षणत्वात् । न केवलं प्रत्यक्षादिभिरेव जगतो वैलक्षण्यमुपलभ्यते, शब्दाच्च तथात्वम्-विलक्षणत्वम् उपल-भ्यते "विज्ञानं चाविज्ञानं च" "एवमेवैता भूतमात्राः प्रज्ञामात्रास्वर्पिताः प्रज्ञामात्राः प्राणे अर्पिताः" समाने वृक्षे पुरुषो निमग्नोऽग्नीशया शोचति मुह्यमानः" "अनीशश्चात्मा बध्यते भोक्तृभावात्" इत्यादिभिः । कार्यस्य हि जगतोऽचेतनत्वदुःखित्वादयो निर्द्दिश्यन्ते । यद्धि यत्कार्यम्, तत्तस्मादविलक्षणम्, यथा मृत्सुवर्णादिकार्यं घट-रुचकादि; अतो ब्रह्मविलक्षणस्यास्य जगतस्तत्कार्यत्वं न सम्भवतीति साङ्खयस्मृत्यनुरोधेन कार्यसलक्षणं प्रधा-नमेव कारणं भवितुमर्हति । अवश्यं च शास्त्रस्यानन्यापेक्षस्यातीन्द्रियार्थगोचरत्वेपि तर्कोऽनुसरणीयः, यतस्स-र्वेषां प्रमाणानां क्वचित् क्वचिद्विषये तर्कानुगृहीतानामेवार्थनिश्चयहेतुत्वम् । तर्को हि नाम अर्थस्वभावविषयेण

3.अधिकरणम्

 

न तावत्सर्वधर्मसारूप्यम्, कार्यकारणभावानुपपत्तेः । न हि मृत्पिण्डकार्येषु घटशरावादिषु पिण्डत्वाद्यनुवृत्ति-र्दृश्यते । अथ येन केनचिद्धर्मेण सारूप्यम्, तज्जगद्ब्रह्मणोरपि सत्तादिलक्षणं सम्भवति । तदुच्यते; येन स्व-भावेन कारणभूतं वस्तु वस्त्वन्तराद्य्वावृत्तं तस्य स्वभावस्य तत्कार्येऽप्यनुवृत्तिः कार्यस्य कारणसालक्षण्यम्, येन ह्याकारेण मृदादिभ्यो हिरण्यं व्यावर्तते, तदाकारानुवृत्तिस्तत्कार्येषु कुण्डलादिषु दृश्यते । ब्रह्म च हेयप्रत्यनीक-ज्ञानानन्दैश्वर्यस्वभावम्, जगच्च तत्प्रत्यनीकस्वभावमिति न तदुपादानम् । ननु च वैलक्षण्येपि कार्यकारणभावो दृश्यते, यथा चेतनात्पुरुषादचेतनानि केशनखदन्तलोमानि जायन्ते, यथा चाचेतनाद्गोमयाच्चेतनो वृश्चिको जायते; चेतनाच्चोर्णनाभेरचेतनस्तन्तुः, नैतदेवम्, यतस्तत्राप्यचेतनांश एव कार्यकारणभावः ।

2.1.5

अथ स्यात्- अचेतनत्वेनाभिमतानामपि चैतन्ययोगः श्रुतिषु श्राव्यते "तं पृथिव्यब्रवीत्" "आपो वा अकामयन्त" "ते हेमे प्राणा अहंश्रेयसे विवदमाना ब्रह्माणं जग्मुः" इति नदीसमुद्रपर्वतादीनामपि चेतनत्वं पौराणिका आतिष्ठन्ते, अतो न वैलक्षण्यमिति । अत उत्तरं पठति -

2.1.5

अभिमानिव्यपदेशस्तु विशेषानुगतिभ्याम् ।। 5 ।।

2.1.5

तुशब्दश्चोदिताशङ्कानिवृत्त्यर्थः, पृथिव्याद्यभिमानिन्यो देवताः "तं पृथिव्यब्रवीत्" इत्यादिषु पृथिव्या-दिशब्दैर्व्यपदिश्यन्ते । कुतः ? विशेषानुगतिभ्याम् विशेषः विशेषणम्, देवताशब्देन विशेष्य पृथिव्यादयोऽ-भिधीयन्ते, "हन्ताहमिमास्तिस्रो देवताः" इति तेजोऽबन्नानि देवताशब्देन विशेष्यन्ते "सर्वा ह वै देवता

अहंश्रेयसे विवदमानाः" "ते देवाः प्राणे निःश्रेयसं विदित्वा" इति च; अनुगतिः-अनुप्रवेशः । "अग्निर्वाग्भूत्वा

2.1.5

 

मुखं प्राविशत् आदित्यश्चक्षुर्भूत्वाऽक्षिणी प्राविशत् वायुः प्राणो भूत्वा नासिके प्राविशत्" इत्यादिना वागाद्य-भिमानित्वेनाग्न्यादीनामनुप्रवेशः श्रूयते अतो जगतोऽचेतनत्वेन विलक्षणत्वाद्ब्रह्मकार्यत्वानुपपत्तेस्तर्कानुगृही-तस्मृत्यनुरोधेन जगतः प्रधानोपादानत्वं वेदान्तैः प्रतिपाद्यते इति ।। 5 ।।

2.1.6

एवं प्राप्तेऽभिधीयते -

2.1.6

दृश्यते तु ।। 6 ।।

2.1.6

 

तुशब्दात्पक्षो विपरिवर्तते; यदुक्तं जगतो ब्रह्मविलक्षणत्वेन ब्रह्मोपादानत्वं न सम्भवतीति । तदयुक्तम्, विलक्षणयोरपि कार्यकारणभावदर्शनात् । दृश्यते हि माक्षिकादेर्विलक्षणस्य क्रिम्यादेस्तस्मादुत्पत्तिः । ननूक्त-मचेतनांश एव कायर्कारणभावात्तत्र सालक्षण्यम् । सत्यमुक्तम्, न तावता कायर्कारणयोर्भवदभिमतसालक्ष-ण्यसिद्धिः, यथाकथञ्चित्सालक्षण्ये सर्वस्य सर्वसालक्षण्येन सर्वस्मात्सर्वोत्पत्तिप्रसङ्गभयाद्वस्तुनो वस्त्वन्तरा-द्य्वावृत्तिहेतुभूतस्याकारस्यानुवृत्तिस्सालक्षण्यं भवताऽभ्युपेतम्, स तु नियमोमाक्षिकादिभ्यः क्रिम्याद्युत्पत्तौ न दृश्यत इति ब्रह्मविलक्षण्यस्यापि जगतो ब्रह्मकार्यत्वं नानुपपन्नम् । न हि मृद्धिरण्यघटमकुटादिष्विव वस्त्वन्त-रव्यावृत्तिहेतुभूत असाधारणाकारानुवृत्तिः माक्षिकगोमयक्रिमिवृश्चिकादिषु दृश्यते ।। 6 ।।

2.1.7

असदिति चेन्न प्रतिषेधमात्रत्वात् ।। 7 ।।

2.1.7

 

यदि कार्यभूताज्जगतः कारणभूतं ब्रह्म विलक्षणम् तर्हि कायर्कारणयोर्द्रव्यान्तरत्वेन कारणे परस्मिन् ब्रह्मणि कार्यं जगन्न विद्यत इत्यसत एव जगत उत्पत्तिः प्रसज्यत इति चेत्,-नैतदेवम्; कार्यकारणयोः साल-क्षण्यनियमप्रतिषेधमात्रमेव हि पूर्वसूत्रेऽभिप्रेतम्, न तु कारणात्कार्यस्य द्रव्यान्तरत्वम्, कारणभूतं ब्रह्मैव स्वस्माद्विलक्षणजगदाकारेण परिणमत इत्येतत्तु न परित्यक्तम्, क्रिमिमाक्षिकयोरपि हि सति च वैलक्षण्ये

2.1.8

 

कुण्डलहिरण्ययोरिव द्रव्यैक्यमस्त्येव ।। अत्र चोदयति -

2.1.8

अपीतौ तद्वत्प्रसङ्गादससञ्जसम् ।। 8 ।।

2.1.8

 

अपीतावित्यपीतिपूर्वकसृष्टयादेः प्रदर्शनार्थम्, "सदेव सोम्येदमग्र आसीत्" आत्मा वा इदमेक एवाग्र आसीत्" इत्यादिषु अप्ययावस्थोपदेशपूर्वकत्वदर्शनात्सृष्टयादेः । यदि कार्यकारणयोर्द्रव्यैक्यमभ्युपेतम् तदा कार्यस्य जगतो ब्रह्मणि अप्ययसृष्टयादिषु सत्सु ब्रह्मण एव तत्तदवस्थान्वय इति कार्यगतास्सर्व एवापुरुषार्था ब्रह्मणि प्रसज्येरन्, सुवर्ण इव कुण्डलगता विशेषाः । ततश्च वेदान्तवाक्यं सर्वमसमञ्जसं स्यात्, "यस्सर्व-ज्ञस्सर्ववित्" "अपहतपाप्मा विजरो विमृत्युः" "न तस्य कार्यं करणं च विद्यते न तत्समश्चाभ्यधिकश्च दृश्यते" "तयोरन्यः पिप्पलं स्वाद्वत्ति अनीशश्चात्मा बध्यते भोक्तृभावात्" "अनीशया शोचति मुह्यमानः" इत्येकस्मिन्नेव

वस्तुन्येषां परस्परविरुद्धानां प्रसक्तेः । अथोच्येत -चिदचिद्वस्तुशरीरकस्य परस्यैव ब्रह्मणः कार्यकारणभावा-च्छरीरभूतचिदचिद्वस्तुगतत्वाच्च दोषाणाम, न शरीरिणि ब्रह्मणि कार्यावस्थे कारणावस्थे च प्रसङ्ग इति । तदयुक्तम्, जगद्ब्रह्मणोः शरीरशरीरिभावस्यैवासम्भवात्; सम्भवे च ब्रह्मणि शरीरसम्बन्धनिबन्धनदोषा-णामनिवार्यत्वात्; न हि चिदचिद्वस्तुनोर्बह्मणः शरीरत्वं सम्भवति, शरीरं हि नाम कर्मफलरूपसुखदुःख-

2.1.8

 

भोगसाधनभूतेन्द्रियाश्रयः पञ्चवृत्तिप्राणाधीनधारणः पृथिव्यादिभूतसङ्घातविशेषः, तथाविधस्यैव लोकवेदयोः शरीरत्वप्रसिद्धेः, परमात्मनश्च "अपहतपाप्मा विजरः" "अनश्नन्नन्यो अभिचाकशीति अपाणिपादो जवनो ग्रहीता पश्यत्यचक्षुः स #ृणोत्यकर्णः" "अप्राणो ह्यमनाः" इत्यादिभिः कर्मतत्फलभोगयोरभावादिन्द्रियाधीन-भोगत्वाभावात्प्राणवत्त्वाभावाच्च न तं प्रति चेतनाचेतनयोश्शरीरत्वम् । न चाचेतनव्यष्टिरूपतृणकाष्ठादीनां समष्टिरूपस्य भूतसूक्ष्मस्य चेन्द्रियाश्रयत्वादि सम्भवति । भूतसूक्ष्मस्य पृथिव्यादिसङ्घातत्वं च न विद्यते । चेत-नस्य तु ज्ञानैकाकारस्य सर्वमेतन्न सम्भवतीति नतरां शरीरत्वसम्भवः । न च भोगायतनत्वं शरीरत्वमिति शरी-रत्वसम्भवः, भोगायतनेषु वेश्मादिषु शरीरत्वाप्रसिद्धेः । यत्र वर्तमानस्यैव

सुखदुःखोपभोगः, तदेव भोगायत-नमिति चेन्न; परकायप्रवेशजन्मसुखदुःखोपभोगायतनस्य परकायस्य प्रविष्टशरीरत्वाप्रसिद्धेः, ईश्वरस्य तु स्वत-स्सिद्धनित्यनिरतिशयानन्दस्य भोगं प्रति चिदचितोरायतनत्वनियमो न सम्भवति; एतेन भोगसाधनमात्रस्य शरीरत्वं प्रत्युक्तम् । अथ मतम्-यदिच्छाधीनस्वरूपस्थितिप्रवृत्ति यत् तत्तस्य शरीरमिति, सर्वस्येश्वरेच्छाधीन-स्वरूपस्थितिप्रवृत्तित्वेनेश्वरशरीरत्वं सम्भवतीति; तदपि न साधीयः, शरीरतया प्रसिद्धेषु तत्तच्चेतनेच्छायत्त-स्वरूपत्वाभावात् । रुग्णशरीरस्य तदिच्छाधीन प्रवृत्तित्वाभावात् मृतशरीरस्य तदायत्तस्थितित्वाभावाच्च, सालभञ्जिकादिषु चेतनेच्छाधीनस्वरूपस्थितिप्रवृत्तिषु तच्छरीरत्वाप्रसिद्धेश्च, चेतनस्य नित्यस्येश्वरेच्छायत्त-स्वरूपत्वाभावाच्च न तच्छरीरत्वसम्भवः । न च यद्येकनियाम्यं यदेकधार्यं यस्यैकशेषभूतम्, तत्तस्य शरीरमिति वाच्यम्; क्रियादिषु व्यभिचारात् । "अशरीरं शरीरेषु" "अपाणिपादो जवनो ग्रहीता" इत्यादिभिश्च ईश्वरस्य

2.1.8

 

शरीराभावः प्रतिपाद्यते,अतो जगद्ब्रह्मणोः शरीरशरीरिभावस्यासम्भवात्तत्सम्भवे च ब्रह्मणि दोषप्रसङ्गाद्ब्रह्मकारणवादे वेदान्तवाक्या-नामसामञ्जस्यमिति ।।

2.1.9

अत्रोत्तरम् -

2.1.9

न तु दृष्टान्तभावात् ।। 9 ।।

2.1.9

 

नैवमसामञ्जस्यम्-एकास्यैवावस्थाद्वयान्वयेपि गुणदोषव्यवस्थितेर्दृष्टान्तस्य विद्यमानत्वात् । तुश-ब्दोऽत्र हेयसम्बन्धगन्धस्यासम्भावनीयतां द्योतयति । एतदुक्तं भवति; चिदचिद्वस्तुशरीरतया तदात्मभूतस्य परस्य ब्रह्मणः सङ्कोचविकासात्मककार्यकारणभावावस्थाद्वयान्वयेऽपि न कश्चिद्विरोधः, यतः सङ्कोचविकासौ

परब्रह्मशरीरभूतचिदचिद्वस्तुगतौ । शरीरगतास्तु दोषाः नात्मनि प्रसज्यन्ते, आत्मगताश्च गुणा न शरीरे; यथा देवमनुष्यादीनां सशरीराणां क्षेत्रज्ञानां शरीरगता बालत्वयुवत्वस्थविरत्वादयो नात्मनि सम्बध्यन्ते; आत्म-गताश्च ज्ञानसुखादयो न शरीरे । अथ च "देवो जातो मनुष्यो जातः" तथा स एव बालो युवा स्थविरश्च" इति व्यपदेशश्च मुख्यः, भूतसूक्ष्मशरीरस्यैव क्षेत्रज्ञस्य देवमनुष्यादिभाव इति "तदन्तरप्रतिपत्तौ" इति वक्ष्यत इति । यत्पुनरुक्तं-चिदचिदात्मकस्य जगतः स्थूलस्य सूक्ष्मस्य च परमात्मानं प्रति शरीरभावो नोपपद्यत इति; तत् अनाकलितसम्यङ्न्यायानुगृहीतवेदान्तवाक्यगुणस्य स्वमतिपरिकल्पितकुर्तकविजृम्भितम्; सर्व एव हि वेदा-न्तः स्थूलस्य सूक्ष्मस्य चेतनस्याचेतनस्य समस्तस्य च परमात्मानं प्रति शरीरत्वं श्रावयन्ति; वाजसनेयके ताव-त्काण्वशाखायां माध्यन्दिनशाखायां चान्तर्यामिब्राह्मणे "यः पृथिव्यां तिष्ठन् यस्य पृथिवी शरीरम्" इत्यारभ्य पृथिव्यादिसमस्तमचिद्वस्तु "यो विज्ञानो तिष्ठन्...यस्य विज्ञानं शरीरम्" "य आत्मनि तिष्ठन्...यस्यात्मा शरीरम्" इति चेतनं च पृथक्पृथङ्#िनर्दिश्य तस्य तस्य परमात्मशरीरत्वमभिधीयते । सुवालोपनिषदि च "यः पृथिवीमन्तरे सञ्चरन् यस्य पृथिवी शरीरम्" इत्यारभ्य तद्वदेव चिदचितोस्सर्वावस्थयोः परमात्मशरीरत्वम-भिधाय "एष सर्वभूतान्तरात्माऽपहतपाप्मा दिव्यो देव एको नारायणः" इति तस्य सर्वभूतानि प्रत्यात्मत्वम-

2.1.9

 

भिधीयते । स्मरन्ति च "जगत्सर्वं शरीरं ते" "यदम्बु वैष्णवः कायः" "तत्सर्वं वै हरेस्तनुः" "तानि सर्वाणि तद्वपुः" "सोऽभिध्याय शरीरात्स्वात्" इत्यादि । भूतसूक्ष्मात्स्वाच्छरीरादित्यर्थः । लोके च शरीरशब्दो घटादि-शब्दवदेकाकारद्रव्यनियतवृत्तिभनासादितः क्रिमिकीटपतङ्गसर्पनरपशु प्रभृतिष्वत्यन्तविलक्षणाकारेषु द्रव्येषु अगौणः प्रयुज्यमानो दृश्यते । तेन तस्य प्रवृत्तिनिमित्त व्यवस्थापनं सर्वप्रयोगानुगुण्येनैव कार्यम् । त्वदुक्तञ्च "कर्मफल भोगहेतुः" इत्यादिकं प्रवृत्तिनिमित्त लक्षणं न सर्वप्रयोगानुगुणम् । यथोक्तेषु ईश्वरशरीरतया अभिहि-तेषु पृथिव्यादिषु अव्याप्तेः । किञ्च ईश्वरस्य इच्छाविग्रहेषु मुक्तानां च "स एकधा भवति" इत्यादि वाक्यावगतेषु विग्रहेषु तल्लक्षणं अव्याप्तम् कर्मफलयोग निमित्तत्वाभावात्तेषाम् । परमपुरुषेच्छाविग्रहाच्च न पृथिव्यादि भूतस-ङ्घात विशेषाः । "न भूतसङ्घसंस्थानो देहोऽस्य परमात्मनः" इति स्मृतेः । अतो भूतसङ्घातरूपत्वं च शरीरस्या-व्याप्तम्, पञ्चवृत्तिप्राणाधीनधारणत्वं च स्थावरशरीरेष्वव्याप्तम् । स्थावरेषु हि प्राणसद्भावेऽपि तस्य पञ्चधा अवस्थाय शरीरस्यधारकत्वेनावस्थानं नास्ति । अहल्यादीनां कर्मनिमित्तशिलाकाष्ठादिशरीरेष्विन्द्रियाश्रयत्वं च सुखदुःखहेतुत्वं चाव्याप्तम्; अतो तस्य चेतनस्य यद्द्रव्यं सर्वात्मना स्वार्थे नियन्तुं धारयितुं च शक्यं तच्छेषतै-कस्वरूप च तत्तस्य शरीरमिति शरीरलक्षणमास्थेयम् । रुग्णशरीरादिषु नियमनाद्यदर्शनं विद्यमानाया एव

2.1.9

 

नियमनशक्तेःप्रतिबन्धकृतम्, अग्न्यादेः शक्तिप्रतिबन्धादौष्ण्याद्यदर्शनवत् । मृतशरीरं च चेतनवियोगसमय एव विशरितु-मारब्धम्, क्षणान्तरे च विशीर्यते । पूर्वं शरीरतया परिक्लृप्तसङ्घातैकदेशत्वेन च तत्र शरीरत्वव्यवहारः, अतः सर्वंपरमपुरुषेण सर्वात्मना स्वार्थे नियाम्यं धार्य तच्छेषतैकस्वरूपमिति सर्वं चेतनाचेतनं तस्य शरीरम् । "अशरीरं शरीरेषु" इत्यादि च कर्मनिमित्तशरीरप्रतिषेधपरम्, यथोक्तसर्वशरीरत्वश्रवणात्, उपरितनाधिकरणेषु चैतदुपपादयिष्यते । "अपीतौ तद्वत्प्रसङ्गादसमञ्जसम्" "न तु दृष्टान्तभावात्" इति सूत्रद्वयेन "इतरव्यपदेशात्" इत्यधिकरणसिद्धोऽर्थः स्मारितः ।।

2.1.10

स्वपक्षदोषाच्च ।। 10 ।।

2.1.10

 

न केवलं ब्रह्मकारणवादस्य निर्दोषतयैतत्समाश्रयणम्; प्रधानकारणवादस्य दुष्टत्वाच्च तत्परित्यज्यै-तदेव समाश्रयणीयम् । प्रधानकारणवादे हि जगत्प्रवृत्तिर्नोपपद्यते । तत्र हि निर्विकारस्य चिन्मात्रैकरसस्य पुरु-षस्य प्रकृतिसन्निधानेन प्रकृतिधर्माध्यासनिबन्धना जगत्प्रवृत्तिः । निर्विकारस्य चिन्मात्ररूपस्य प्रकृतिधर्माध्-यासहेतुभूतं प्रकृतिसन्निधानं किंरूपमिति विवेचनीयम् । किं प्रकृतेः सद्भाव एव, उत तद्गतः कश्चिद्विकारः, अथ पुरुषगत एव कश्चिद्विकारः । न तावत्पुरुषगतः, अनभ्युपगमात् । नापि प्रकृतेर्विकारः, तस्याध्यासकार्यतया-ऽभ्युपेतस्याध्यासहेतुत्वासम्भवात्; सद्भावमात्रस्य सन्निधानत्वे मुक्तस्याप्यध्यासप्रसङ्ग इति त्वत्पक्षे जग-

2.1.10

 

त्प्रवृत्तिर्नोपपद्यते । अयमर्थः साङ्खयपक्षप्रतिक्षेपसमये "अभ्युपगमेऽप्यर्थाभावात्" इत्यादिना प्रपञ्चयिष्यते ।।

2.1.11

तर्काप्रतिष्ठानादपि ।। 11 ।।

2.1.11

 

तर्कस्याप्रतिष्ठितत्वादपि श्रुतिमूलो ब्रह्मकारणवाद एव समाश्रयणीयः, न प्रधानकारणवादः । शाक्यो-लूक्याक्षपादक्षपणकपिलपतञ्जलितर्काणामन्योन्यव्याघातात्तर्कस्याप्रतिष्ठितत्वं गम्यते ।।

2.1.12

अन्यथाऽनुमेयमिति चेदेवमप्यनिर्मोक्षप्रसङ्गः ।। 12 ।।

2.1.12

 

इदानीं विद्यमानानां शाक्यादीनां तर्कानुद्दूष्यान्यथा प्रधानकारणवादमतिक्रान्ततदुपदर्शितदूषणत्वे-नानुमास्यामह इति चेत्, एवमपि पुरुषबुद्धिमूलतर्कैकावलम्बनस्य तथैव देशान्तरकालान्तरेषु त्वदधिककुत-र्ककुशलपुरुषोत्प्रेक्षिततर्कदूष्यत्वसम्भावनया तर्काप्रतिष्ठानदोषादनिर्मोक्षो दुर्वारः, अतोऽतीन्द्रियेऽर्थे शास्त्रमेव प्रमाणम्, तदुपबृंहणायैव तर्क उपादेयः, तथा चाह "आर्षं धर्मोपदेशं च वेदशास्त्राविरोधिना । यस्तर्काणानु-सन्धत्ते स धर्मं वेद नेतरः" इति । वेदाख्यशास्त्राविरोधिनेत्यर्थः । अतो वेदविरोधित्वेन वेदार्थविशदीकरणरूप-

2.1.12

 

वेदोपबृंहणतर्कोपादानाय साङ्खयस्मृतिर्नादरणीया । ।। विलक्षणत्वाधिकरणं समाप्तम् ।।

2.1.13

एतेन शिष्टापरिग्रहा अपि व्याख्याताः ।। 13 ।।

2.1.13

 

शिष्टाः-परिशिष्टाः, न विद्यते वेदपरिग्रहो येषामित्यपरिग्रहाः; शिष्टाश्चापरिग्रहाश्च शिष्टापरिग्रहाः । एतेन वेदापरिगृहीतसाङ्खयपक्षक्षपणेन परिशिष्टाश्च वेदापरिगृहीताः कणभक्षाक्षपादक्षपणकभि-क्षुपक्षाः क्षपिता वेदितव्याः । परमाणुकारणवादेऽमीषां सर्वेषां संवादात्कारणवस्तुविषयस्य तर्कस्याप्रतिष्ठितत्वं

2.1.13

 

न शक्यते वक्तुमित्यधिकाशङ्का । तावन्मात्रसंवादेऽपि तर्कमूलत्वाविशेषात्परमाणुस्वरूपेऽपि शून्यात्मकत्वा-शून्यात्मकत्व-ज्ञानात्मकत्वार्थात्मकत्व-क्षणिकत्वनित्यत्वैकान्तत्वानेकान्तत्व-सत्यासत्यात्मकत्वादिविसंवा-ददर्शनाच्च अप्रतिष्ठितत्वमेवेति परिहारः ।।

2.1.14

भोक्त्रापत्तेरविभागश्चेत् स्याल्लोकवत् ।। 14 ।।

2.1.14

 

पुनरपि साङ्खयः प्रत्यवतिष्ठते-यदुक्तं स्थूलसूक्ष्मचिदचिद्वस्तुशरीरस्य परस्य ब्रह्मणः कार्यकारणरूपत्वाज्जीवब्रह्मणोः स्वभावविभाग उपपद्यत इति; स तु विभागो न सम्भवति, ब्रह्मणः सशरीरत्वे

2.1.14

 

तस्य भोक्तृत्वापत्तेः, सशरीरत्वे जीवस्येवेश्वरस्यापि सशरीरत्वप्रयुक्तसुखदुःखयोर्भोक्तृत्वस्यावर्जनीयत्वात् । ननु च "सम्भोगप्राप्तिरिति चेन्न वैशेष्यात्" इत्यत्रेश्वरस्य भोगप्रसङ्गपरिहार उक्तः, नैवम्, तत्र ह्युपास्यतया हृदयाय-तने सन्निहितस्य शरीरान्तर्वर्तित्वमात्रेण भोगप्रसङ्गो न विद्यत इत्युक्तम्, इह तु जीववद्ब्रह्मणोऽपि सशरीरत्वे तद्वदेव सुखदुःखयोर्भोक्तृत्वप्रसङ्गो दुर्वार इत्युच्यते; दृश्यते हि सशरीराणां जीवानां शरीरगतबालत्वस्थविरत्वा-दिवि#ाकारासम्भवेऽपि शरीरधातुसाम्यवैषम्यनिमित्तसुखदुःखयोगः । श्रुतिश्च "न ह वै सशरीरस्य सतः प्रियाप्रि-ययोरपहतिरस्ति । अशरीरं वा व सन्तं न प्रियाप्रिये स्पृशतः" इति । अतः सशरीरब्रह्मकारणवादे जीवेश्वरस्वभा-वविभागासम्भवात् केवलब्रह्मकारणवादे मृत्सुवर्णादिवज्जगद्गतापुरुषार्थादिसर्वविशेषाश्रयत्वप्रसङ्गाच्च प्रधान-कारणवाद एव ज्यायानिति चेत् -

अत्रोत्तरम्-स्याल्लोकवदिति । स्यादेव विभागो जीवेश्वरस्वभावयोः, नहि जीवस्य शरीरधातुसाम्यवैष-म्यनिमित्तं सुखदुःखयोर्भोक्तृत्वं सशरीरत्वकृतम्, अपि तु पुण्यपापरूपकर्मकृतम् । "न ह वै सशरीरस्य" इत्यपि कर्मारब्धदेहविषयम्, "स एकधा भवति त्रिधा भवति" "स यदि पितृलोककामो भवति" "स तत्र पर्येति जक्षत् क्रीडन् रममाणः" इति कर्मबन्धविनिर्मुक्तस्याविर्भूतस्वरूपस्य सशरीरस्यैवापुरुषार्थगन्धाभावात् । अपहतपाप्म-नस्तु परमात्मनः स्थूलसूक्ष्मरूपकृत्स्नजगच्छरीरत्वेऽपि कर्मसम्बन्धगन्धो नास्तीति नतरामपुरुषार्थगन्धप्रसङ्गः । लोकवत्-यथा लोके राजशासनानुवर्तिनां तदतिवर्तिनां च राजानुग्रहनिग्रहकृतसुखदुःखयोगेऽपि न शरीरित्व-मात्रेण शासके राज्ञ्यपि शासनानुवृत्त्यतिवृत्तिनिमित्तसुखदुःखयोर्भोक्तृत्वप्रसङ्गः । यथाह द्रमिडभाष्यकारः "यथा लोके राजा प्रचुरदन्दशूके घोरेऽनर्थसङ्कटेऽपि प्रदेशे वर्त्तमानो व्यजनाद्यवधूतदेहो दोषैर्न स्पृश्यते, अभिप्रेतांश्च लोकान् परिपालति भोगांश्च गन्धादीनविश्वजनोपभोग्यान् धारयति, तथाऽसौ लोकेश्वरो भ्रमत्स्वसामर्थ्य-

2.1.14

 

चामरो दोषैर्न स्पृश्यते, रक्षति च लोकान् ब्रह्मलोकादीन् भोगांश्चाविश्वजनोपभोग्यान् धारयति" इति । मृत्सु-वर्णादिवद्ब्रह्मस्वरूपपरिणामस्तु नैवाभ्युपगम्यते, अविकारत्वनिर्दोषादिश्रुतेः । यत्तु परैर्ब्रह्मकारणवादे भोक्तृ-भोग्यविभागाभावमाशङ्कय समुद्रफेनतरङ्गदृष्टान्तेन विभागप्रतिपादनपरं सूत्रं व्याख्यातम्, तदयुक्तम्; अन्तर्भा-वितशक्तयविद्योपाधिकाद्ब्रह्मणस्सृष्टिमभ्युपगच्छतामेवमाक्षेपपरिहारयोरसङ्गतत्वात् । कारणान्तर्गतशक्तयवि-द्योपाध्युपहितस्य भोक्तृत्वादुपाधेश्च भोग्यत्वात् । विलक्षणयोस्तयोः परस्परभावापत्तिर्हि न सम्भवति, स्वरू-पपरिणामस्तु तैरपि नाभ्युपेयते "न कर्माविभागादिति चेन्नानादित्वात्" इति क्षेत्रज्ञानां तद्गतकमर्णां चानादि-त्वप्रतिपादनात् । स्वरूपपरिणामाभ्युपगमेऽपि भोक्तृभोग्याविभागाशङ्का कस्यचिदपि न जायते मृत्सुवर्णादि-परिणामरूपघटशरावकटकमुकुटादिविभागवद्भोक्तृभोग्यविभागोपपत्तेः । स्वरूपपरिणामे च ब्रह्मण एव भोक्तृ-भोग्यत्वापत्तिरिति पुनरप्यसामञ्जस्यमेव । ।।इति भोक्त्रापत्त्यधिकरणम् ।।

2.1.15

तदनन्यत्वमारम्भणशब्दादिभ्यः ।। 15 ।।

2.1.15

 

"असदिति चेन्न प्रतिषेधमात्रत्वात्" इत्यादिषु कारणभूताद्ब्रह्मणः कार्यभूतस्य जगतो-ऽनन्यत्वमभ्युपगम्य ब्रह्मणो जगत्कारणत्वमुपपादितम्, इदानीं तदेवानन्यत्वमाक्षिप्य समाधीयते । तत्र

2.1.15

 

काणादाः प्राहुः-न कारणात्कार्यस्यानन्यत्वं सम्भवति, विलक्षणबुद्धिबोध्यत्वात्, न खलु तन्तुपटमृत्पिण्ड-घटादिषु कायर्कारणविषया बुद्धिरेकरूपा । शब्दभेदाच्च, न हि तन्तवः पट इत्युच्यन्ते, पटो वा तन्तव इति ।

2.1.15

 

कार्यभेदाच्च, न हि मृत्पिण्डेनोदकमाह्रियते घटेन वा कुड्यं निर्मीयते । कालभेदाच्च, पूर्वकालञ्च कारणम्, अपर-कालं च कार्यम् । आकारभेदाच्च, पिण्डाकारं कारणम्, कार्यं च पृथुबुध्नोदराकारम्, तथा सत्यामेव मृदि घटो नष्ट इति व्यवह्रियते । सङ्खयाभेदश्च दृश्यते बहवस्तन्तवः एकश्च पटः । कारकव्यापारवैयर्थ्यञ्च, कारणमेव चेत्कार्यं किं कारकव्यापारसाध्यं स्यात् ? सत्यपि कार्ये कार्योपयोगितया कारकव्यापारेण भवितव्यं चेत्, सर्वदा कारकव्यापारेण नोपरन्तव्यम् । सर्वस्य सर्वदा सत्त्वेन नित्यानित्यविभागश्च न स्यात् । अथ कार्यं सदेव पूर्व-मनभिव्यक्तं कारकव्यापारेणाभिव्यज्यते, अतः कारकव्यापारार्थवत्त्वं नित्यानित्यविभागश्चोच्यते, तदसत्; अभिव्यक्तेरभिव्यक्तयन्तरापेक्षत्वेऽनवस्थानात्, अनपेक्षत्वे कार्यस्य नित्योपलब्धिप्रसङ्गात्, तदुत्पत्त्यभ्युपगमे चासत्कार्यवादप्रसङ्गात् । किञ्च कारकव्यापारस्याभिव्यञ्जकत्वे घटार्थेन कारकव्यापारेण करकादेरप्यभिव्यक्तिः प्रसज्यते, सम्प्रतिपन्नाभिव्यञ्जकभावेषु दीपादिष्वभिव्यङ्गयविशेषनियमादर्शनात्; न हि घटार्थमारोपितः प्रदीपः करकादीन्नाभिव्यनक्ति, अतोऽसतः कार्यस्योत्पत्तिहेतुत्वेनैव कारकव्यापारार्थवत्त्वम्, अतश्च सत्कार्यवादा-सिद्धिः । न च नियतकारणोपादानं सत एव कार्यत्वं साधयति, कारणशक्तिनियमादेव तदुपपत्तेः । नन्वसत् कार्यवादिनोऽपि कारकव्यापारो नोपपद्यते, प्रागुत्पत्तेः कार्यस्यासत्त्वात्, कार्यादन्यत्र कारकव्यापारेण भवित-व्यम्; तत्रान्यत्वाविशेषात्तन्तुगतकारकव्यापारेण घटोत्पत्तिरपि प्रसज्यते, नैवम्; यत्कार्योत्पादनशक्तं यत्कार-णम् तद्गतकारकव्यापारेण तत्कार्योत्पत्तिसिद्धेः । अत्राहुः-कारणादनन्यत्कार्यम्, न हि परमार्थतः कारणव्यति-रिक्तं कार्यं नाम वस्त्वस्ति; अविद्यानिबन्धनत्वात्सकलकार्यतद्य्ववहारयोः, अतो यथा कारणभूतात् मृद्द्र-व्याद्घटादिषु विकारेषुपलभ्यमानाद्य्वतिरिक्तं घटशरावादिकार्यं व्यवहारमात्रालम्बनं मिथ्या, कारणभूतं मृद्द्रव्य-

2.1.15

 

मेव सत्यम् तथा निर्विशेषसन्मात्रात् कारणभूताद्ब्रह्मणोऽन्योऽहङ्कारादिव्यवहारालम्बनः कृत्स्नः प्रपञ्चो मिथ्या, कारणभूतं सन्मात्रं ब्रह्मैव सत्यम्; तस्मात्कारणव्यतिरिक्तं कार्यं नास्तीति कारणादनन्यत्कार्यम् । न च वाच्यं शुक्ति-कारजतादीनामिव घटादिकार्याणामसत्यत्वाप्रसिद्धेर्दृष्टान्तानुपपत्तिरिति; यतस्तत्रापि युक्तया मृद्द्रव्यमा-त्रमेव सत्यतया व्यवस्थाप्यते, तदतिरिक्तं तु युक्तया बाध्यते, का पुनरत्र युक्तिः, मृद्द्रव्यमात्रस्यानुवर्त्तमानत्वं तदतिरिक्तस्य च व्यावर्तमानत्वम् । रज्जुसर्पादिषु ह्यनुवर्त्तमानस्याधिष्ठानभूतस्य रज्ज्वादेस्सत्यता व्यावर्त्तमानस्य च सर्पभूदलनाम्बुधारादेरसत्यता दृष्टा तथाऽनुवर्त्तमानमधिष्ठानभूतं मृद्द्रव्यमेव सत्यम् व्यावर्त्तमानास्तु घटशरा-वादयोऽसत्यभूताः । किञ्च सत आत्मनो विनाशाभावादसतश्च शशविषाणादेरुपलब्द्धयभावादुपलब्धिविनाश-योगि कार्यं सदसद्भयेमनिर्वचनीयमिति गम्यते । अनिर्वचनीयं च शुक्तिकारजतादिवन्मृषैव । तस्य चानिर्व-चनीयत्वं प्रतीतिबाधाभ्यां सिद्धम् । किञ्च कार्यमुत्पादयन्मृदादिकारणद्रव्यं किमविकृतमेव कार्यमुत्पादयति ? उत किञ्चनविशेषमापन्नम् ? न तावदविकृतमुत्पादयति सर्वदोत्पादकत्वप्रसङ्गात् । नापि विशेषान्तरमापन्नम्, विशेषान्तरापत्तेरपि विशेन्तरापत्तिपूर्वकत्वेन भवितव्यम् तस्या अपि तथेत्यनवस्थानात् । अविकृतमेव देश-

2.1.15

 

कालनिमित्तविशेषसम्बन्धं कार्यमुत्पादयतीति चेन्न; देशादिविशेषसम्बन्धोऽपि ह्यविकृतस्य विशेषान्तरमा-पन्नस्य च पूवर्वन्न सम्भवति । न च वाच्यम् मृत्सुवर्णदुग्धादिभ्यो घटरुचकदध्यादीनामुत्पत्तिर्दृश्यते; शुक्ति-कारजतादिवत् देशकालादिप्रतिपन्नोपाधौ बाधश्च न दृश्यते, अतः प्रतीतिशरणानां कारणात्कार्योत्पत्तिरव-श्याश्रयणीयेति; विकल्पासहत्वात्-किं हेमादिमात्रमेव स्वस्तिकादेरारम्भकम्, उत रुचकादि, अथ रुचका-द्याश्रयो हेमादिः ? न तावद्धेमादिमात्रमारम्भकम्; हेमव्यतिरिक्तस्य कार्यस्याभावात्, स्वात्मानं प्रत्यात्मन आरम्भकत्वासम्भवाच्च । हेमव्यतिरिक्तं स्वस्तिकं दृश्यत इति चेत्-न, हेमव्यतिरिक्तं तत्, हेमप्रत्यभिज्ञाना-त्तदतिरिक्तवस्त्वन्तरानुपलब्धेश्च । बुद्धिशब्दान्तरादिभिर्वस्त्वन्तरत्वं साधितमिति चेन्न, अनिरूपितवस्त्वव-लम्बनानां बुद्धिशब्दान्तरादीनां शुक्तिकारजतशब्दबुद्धयादिवत् भ्रान्तिमूलत्वेन वस्त्वन्तरसद्भावस्यासाधक-त्वात् । नापि रुचकादि स्वस्तिकादेरारम्भकम्, स्वस्तिके हि रुचकं पट इव तन्तवो भवतापि नोपलभ्यते । नापि रुचकाश्रयभूतं हेम, रुचकाश्रयाकारेण हेम्नः स्वस्तिकेऽनुपलब्धेः, अतो मृदादिकारणातिरिक्तस्य कार्य-स्यासत्यत्वदर्शनाद्ब्रह्मव्यतिरिक्तं कृत्स्नं जगत्कार्यत्वेन मिथ्याभूतम्, तदिदं ब्रह्मव्यतिरिक्तमिथ्यात्वसुखप्रति-पत्तये काल्पनिकमृदादिसत्यत्वमाश्रित्य कार्यस्यासत्यत्वं प्रतिपादितम् । परमार्थतस्तु मृत्सुवर्णादिकारणमपि घटरुचकादिकार्यवन्मिथ्याभूतम्, ब्रह्मकार्यत्वाविशेषात् । "ऐतदात्म्यमिदं सर्वं तत्सत्यम्" "नेह नानास्ति किञ्चन" "मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति" "यत्र हि द्वैतमिव भवति तदितरं इतरं पश्यति" "यत्र त्वस्य सवर्मात्मैवाभूत्तत्केन कं पश्येत्" "इन्द्रो मायाभिः पुरुरूप ईयते" इत्येवमेवादिभिः श्रुतिभिश्च ब्रह्मव्य-

2.1.15

 

तिरिक्तस्य मिथ्यात्वमवगम्यते । न चागमावगतार्थस्य प्रत्यक्षविरोधः शङ्कनीयः । यथोक्तप्रकारेण कार्यस्य सर्वस्य मिथ्यात्वावगमात् प्रत्यक्षस्य सन्मात्रविषयत्वाच्च, विरोधे सत्यप्यसम्भावितदोषस्य चरमभाविनः स्व-रूपसद्भावादौ प्रत्यक्षाद्यपेक्षत्वेऽपि प्रमितौ निराकाङ्क्षस्य निरवकाशस्य शास्त्रस्य बलीयस्त्वात्; अतः कारणभू-ताद्ब्रह्मणोऽन्यत्सर्वं मिथ्या । न च प्रपञ्चमिथ्यात्वेन जीवमिथ्यात्वमाशङ्कनीयम्, ब्रह्मण एव जीवभावात् । ब्रह्मैव हि सर्वशरीरेषु जीवमावमनुभवति, "अनेन जीवेनात्मनाऽनुप्रविश्य" "एको देवः सर्वभूतेषु गूढः" "एको देवो बहुधा निविष्टः" "एष सर्वेषु भूतेषु गूढोत्मा न प्रकाशते" "नान्योऽतोस्तिं द्रष्टा" इत्येवमादिभ्यः । नन्वेकमेव ब्रह्म सर्वशरीरेषु जीवभावमनुभवतीति चेत् "पादे मे वेदना शिरसि मे सुखम्" इतिवत्सर्वशरीरेषु सुखदुःखप्रति-सन्धानं स्यात्, जीवेश्वरबद्धमुक्तशिष्याचार्यज्ञत्वाज्ञत्वादिव्यवस्था च न स्यात् । अत्र केचिदद्वितीयत्वं ब्रह्मणो-ऽभ्युपयन्त एवैवं समादधते-एकस्यैव ब्रह्मणः प्रतिबिम्बभूतानां जीवानां सुखित्वदुःखित्वादय एकस्यैव मुखस्य प्रतिबिम्बानां मणिकृपाणदर्पर्णादिषूपलभ्यमानानामल्पत्वमहत्त्वमलिनत्वविमलत्वादिवत्तत्तदुपाधिवशाद्य्वव-स्थाप्यन्ते । ननु "अनेन जीवेनात्मनाऽनुप्रविश्य" इत्यादिश्रुतेर्न जीवा ब्रह्मणो भिद्यन्त इत्युक्तम् सत्यं परमा-र्थतः, काल्पनिकं तु भेदमाश्रित्येयं व्यवस्थोच्यते । कस्य पुनः कल्पना ? न तावद्ब्रह्मणः, तस्य परिशुद्धज्ञाना- त्मनः कल्पनाशून्यत्वात् । नापि जीवानाम्, इतरेतराश्रयत्वप्रसङ्गात्, कल्पनाधीनो हि जीव भावः, जीवाश्रया च कल्पनेति । नैतदेवम्, अविद्याजीवभावयोर्बीजाङ्कुरन्यायेनानादित्वात् । किञ्च प्रासादनिगरणादिवदुपपन्न-

2.1.15

 

तैकवेषायां अवस्तुभूतायामविद्यायां नेतरेतराश्रयत्वादयो वस्तुदोषा अनवक्लृप्तिमावहन्ति । वस्तुतो ब्रह्माव्य-तिरिक्तानां जीवानां स्वतो विशुद्धत्वेऽपि कृपाणादिगतमुखप्रतिबिम्बश्यामतादिवत् औपाधिकाशुद्धिसम्भवाद-विद्याश्रयत्वोपपत्तेः काल्पनिकत्वोपपत्तिः । प्रतिबिम्बगतश्यामतादिवज्जीवगताशुद्धिरपि भ्रान्तिरेव, अन्य-थाऽनिर्म्मोक्षत्वप्रसङ्गात् । जीवानां भ्रमस्य प्रवाहानादित्वान्न तद्धेतुरन्वेषणीय इति । तदेतदविदिताद्वैतया थात्म्यानां भेदवादश्रद्धालुजनसबहुमानावलोकनलिप्साविजृम्भितम् । तथा हि; जीवस्याकल्पितस्वाभाविक-रूपेणाविद्याश्रयत्वे ब्रह्मण एवाविद्याश्रयत्वमुक्तं स्यात् । तदतिरिक्तेन तस्मिन् कल्पितेनाकारेणाविद्याश्रयत्वे जडस्याविद्याश्रयत्वमुक्तं स्यात् । न खल्वद्वैतवादिनस्तदुभयव्यतिरिक्तमाकारमभ्युपगच्छन्ति । कल्पिताकार-विशिष्टेन स्वरूपेणैवाविद्याश्रयत्वमिति चेत्, तन्न । स्वरूपस्य अखण्डैकरसस्याविद्यामन्तरेण विशिष्टरूपत्व-सिद्धेः, अविद्याश्रयाकार एव हि निरूप्यते । किञ्च बन्धमोक्षादिव्यवस्थासिद्धयर्थं हि जीवाज्ञानवादाश्रयणम्,

2.1.15

 

सा तु व्यवस्था जीवाज्ञानपक्षेऽपि न सिध्यति । अविद्याविनाश एव हि मोक्षः, तत्रैकस्मिन् मुक्ते अविद्याविना-शादितरेऽपि विमुच्येरन् । अन्यस्यामुक्तत्वादविद्या तिष्ठतीति चेत् तर्ह्येकस्याप्यमुक्तिः स्यात्, अविद्याया अवि-नष्टत्वात् । प्रतिजीवमविद्याभेदः कल्प्यते, तत्र यस्याविद्या विनष्टा स मोक्ष्यते, यस्य त्वविनष्टा स वत्स्यत इति चेत्-तन्न; प्रतिजीवमिति जीवभेदमाश्रित्य ब्रूषे, स जीवभेदः किं स्वाभाविकः उताविद्याकल्पितः ? न तावत्-स्वाभाविकः, अनभ्युपगमात् भेदसिद्धयर्थस्य चाविद्याकल्पनस्य व्यर्थत्वात् । अथाविद्याकल्पितः तत्रेयं जीव-भेदकल्पिकाऽविद्या किं ब्रह्मणः, उत जीवानाम् ? ब्रह्मण इति चेत् आगतोऽसि मदीयं मार्गम् । अथ जीवानां किमस्या जीवभेदक्लृप्तिसिद्धयर्थतां विस्मरसि । अथ प्रतिजीवं बद्धमुक्तव्यवस्थासिद्धयर्थं याः अविद्याः कल्प्यन्ते ताभिरेव जीवभेदोऽपीति मनुषे, जीवभेदसिद्धौ तास्सिद्धयन्ति तासु सिद्धासु जीवभेदसिद्धिरितीतरेत-राश्रयत्वम् । न चात्र बीजाङ्कुरन्यायः सिद्धयति, बीजाङ्कुरेषु ह्यन्यदन्यद्बीजमन्यस्यान्यस्याङ्कुरस्योत्पादकम्, इह तु याभिरविद्याभिर्ये जीवाः कल्प्यन्ते तानेवाश्रित्य तासां सिद्धिरित्यशकनीयता । अथ बीजाङ्कुरन्यायेन पूर्वपूर्व-जीवाश्रयाभिरविद्याभिरुत्तरोत्तरजीवकल्पनां मन्यसे, तथा सति जीवानां भङ्गुरत्वमकृताभ्यागमकृतविप्रणाशा-दिप्रसङ्गश्च; अत एव ब्रह्मणः पूर्वपूर्वजीवाश्रयाभिरविद्याभिरुत्तरोत्तरजीवभावकल्पनमित्यपि निरस्तम् । अविद्याप्रवाहेऽभ्युपगम्यमाने तत्तत्कल्पितजीवभावस्यापि तद्वत्प्रवाहानादिता स्यात् । न ध्रुवरूपता, आमो-

2.1.15

 

क्षाच्च जीवस्य ध्रुवत्वमिष्टं न सिद्धयेत् । यच्चोक्तं अविद्याया अवस्तुरूपत्वेनानुपपन्नतैकवेषाया नेतरेतराश्रय-त्वादयो वस्तुदोषा अनवक्लृप्तिमावहन्तीति, तथा सति मुक्तान् परं च ब्रह्माश्रयेदविद्या; शुद्धविद्यास्वरूप-त्वादशुद्धिरूपा न तत्र प्रसजतीति चेत् किमुपपत्त्यनुवर्त्तिन्यविद्या ? एवं तर्ह्युक्ताभिरुपपत्तिभिर्ज्जीवानपि नाश्र-येत् । किञ्च जीवाश्रयाया अविद्यायास्तत्त्वज्ञानोदयान्नाशे सति जीवो नश्येद्वा, न वा ? यदि नश्येत्स्वरूपो-च्छित्तिलक्षणो मोक्षः स्यात्; नो चेदविद्यानाशेप्यनिर्मोक्षः, ब्रह्मस्वरूपव्यतिरिक्तजीवत्वावस्थानात् ।

यच्चोक्तं मणिकृपाणदर्पणादिषूपलभ्यमानमुखमलिनत्वविमलत्वादिवच्छुद्धयशुद्धयादिव्यवस्थोपपत्तिरिति । तत्रेदं विमर्शनीयम्; अल्पत्वमलिनत्वादय औपाधिका दोषाः कदा नश्येयुरिति । कृपाणाद्युपाध्यपगम इति चेत् किं तदाल्पत्वाद्याश्रयः प्रतिबिम्बं तिष्ठति वा, न वा ? तिष्ठतीति चेत् तत्स्थानीयस्य जीवस्यापि स्थितत्वाद-निर्मोक्षप्रसङ्गः । नश्यति चेत् तद्वदेव जीवनाशात्स्वरूपोच्छित्तिलक्षणो मोक्षः स्यात् । किञ्च यस्य ह्यपुरुषार्थ-रूपदोषप्रतिभासः तस्य तदुच्छेदः पुरुषार्थः । तत्र किमौपाधिकदोषप्रतिभासो बिम्बस्थानीयस्य ब्रह्मणः,उत प्रतिबिम्बस्थानीयस्य जीवस्य, उतान्यस्य कस्यचित् ? आद्ययोः कल्पयोर्दृष्टान्तोऽयं न सङ्गच्छते, मुखस्य मुख-प्रतिबिम्बस्य चाल्पत्वादिदोषप्रतिभासशून्यत्वात्, न हि मुखं तत्प्रतिबिम्बं वा चेतयते, ब्रह्मणो दोषप्रतिभासे ब्रह्माविद्याप्रसङ्गश्च । तृतीयोऽपि कल्पो न कल्पते जीवब्रह्मव्यतिरिक्तस्य द्रष्टुरभावात् । किञ्च अविद्याकल्प्यस्य जीवस्य कल्पकः क इति निरूपणीयम् । न तावदविद्या, अचेतनत्वात् । नापि जीवः, आत्माश्रयदोषप्रसङ्गात्, शुक्तिकारजतादिवदविद्याकल्प्यत्वाच्च जीवभावस्य, ब्रह्मैव कल्पकमिति चेत् ब्रह्माज्ञानमेवायतम् । किञ्च ब्रह्माज्ञानानभ्युपगमे किं ब्रह्म जीवान् पश्यति वा न वा ? न पश्यति चेत् ईक्षापूर्विका विचित्रसृष्टिर्नामरूपव्या-करणमित्यादि ब्रह्मणो न स्यात् । अथ पश्यति, अखण्डैकरसं ब्रह्म नाविद्यामन्तरेण जीवान् पश्यतीति ब्रह्माज्ञान-प्रसङ्गः, अत एव मायाऽविद्याविभागवादोपि निरस्तः, अज्ञानमन्तरेण हि मायिनोऽपि ब्रह्मणो

2.1.15

 

जीवदर्शित्वं न स्यात् । न च मायावी परानदृष्ट्वा मोहयितुमलम् । नापि माया मायाविनो दर्शनसाधनम्, दृष्टेषु परेषु तन्मोह-नसाधनमात्रत्वात्तस्याः । अथ ब्रह्मणो माया तस्य जीवदर्शित्वं कुर्वती जीवमोहनस्य हेतुरिति मन्यसे तर्हि परिशुद्धस्याखण्डैकरसस्वप्रकाशस्य ब्रह्मणःपरदर्शनं कुवर्ती माया, मायाऽपरपर्याया अविद्यैव स्यात् । अथ मतम् विपरीतदर्शनहेतुरविद्या, माया तु मिथ्याभूतं ब्रह्मव्यतिरिक्तं मिथ्यात्वेनैव दर्शयन्ती न ब्रह्मणो विप-रीतदर्शनहेतुः, अतस्तस्या नाविद्यात्वमिति । नैवम्, चन्द्रैकत्वे ज्ञायमाने द्विचन्द्रदर्शनहेतोरप्यविद्यात्वात् । यदि च ब्रह्म मिथ्यात्वेनैव स्वव्यतिरिक्तं जानाति, न तर्हि तन्मोहयति । न ह्यनुन्मत्तो मिथ्यात्वेन ज्ञातान् मोह-यितुमीहते । अथापुरुर्षाथाऽपरमार्थदर्शनहेतुरविद्या, माया तु ब्रह्मणो नापुरुषार्थदर्शनहेतुः, अतोऽस्या नाविद्यात्वामिति मतम् । तन्न; द्विचन्द्रज्ञानस्य दुःखहेतुत्वाभावेनापुरुषार्थत्वाभावेऽपि तद्धेतुरविद्यैव, तन्निरसने च प्रयस्यन्ति; यदि च नापु-रुषार्थदर्शनकरीमाया, तर्ह्यनुच्छेद्यतया नित्या ब्रह्मस्वरूपानुबन्धिनी स्यात् । अस्तु को दोष इति चेत्, द्वैतदर्शनमेव दोषः । "यत्र हि द्वैतमिव भवति यत्र त्वस्य सर्वमात्मैवाभूत्तत्केन कं पश्येत्" इत्याद्यद्वैतश्रुतयः प्रकुप्येयुः । परमार्थविषया अद्वैतश्रुतयः, मायायास्त्वपरमार्थत्वादविरोध इति चेत्, अपरिच्छिन्नानन्दैकस्वरूपस्य ब्रह्मणः अपरमार्थभूतमायादर्शनं तद्वत्ता च अविद्यामन्तरेण नोपपद्यते । किञ्च अपरमार्थभूतया नित्यया मायया किं प्रयोजनं ब्रह्मणः ? जीवमोहनमिति चेत्; अपुरुषार्थेन मोहनेन किं प्रयोजनम् ? क्रीडेति चेत्, अपरिच्छिन्नानन्दस्य किं क्रीडया ? परिपूर्णभोगानामेव क्रीडा पुरुषार्थत्वेन लोके

2.1.15

 

दृष्टेति चेत्; नैवमिहोपपद्यते । न ह्यपरमार्थभूतैः क्रीडोपकरणैरपरमार्थतया प्रतिभासमानैर्निष्पन्नयाऽपरमार्थ-भूतया क्रीडया अपरमार्थभूतेन च तत्प्रतिभासेनानुन्मत्तानां क्रीडारसो निष्पद्यते । मायाश्रयतयाभिमतब्रह्मव्य-तिरेकेणाविद्याश्रयस्य जीवस्य कल्पनाऽसम्भवश्च पूर्ववदेव द्रष्टव्यः, अतो ब्रह्मैवानाद्यविद्याशबलं स्वगतनानात्वं पश्यतीत्यद्वितीयत्वं ब्रह्मणोऽभ्युपयद्भिरभ्युपेतव्यम् ।

यत्तु बन्धमोक्षव्यवस्था नोपपद्यत इति, न तद्ब्रह्माज्ञानवादिनश्चोद्यम्, एकस्यैव ब्रह्मणोऽज्ञस्य स्वाज्ञाननि-वृत्त्या मोक्ष्यमाणत्वात् बद्धमुक्तादिव्यवस्थाया एवाभावात् व्यवह्रियमाणायाश्च बद्धमुक्तशिष्याचार्यादिव्यव-स्थायाः काल्पनिकत्वात्स्वप्नदर्शिन इव चैकस्यैवाविद्यया सर्वकल्पनोपपत्तेः, स्वप्नदृशा ह्येकेन दृष्टाः शिष्याचा-र्यादयः तदविद्याकल्पिता एव; अत एव बह्वविद्याकल्पनमपि न युक्तिमत् । पारमार्थिकी बन्धमोक्ष व्यवस्था स्वपरव्यवस्था च जीवाज्ञानवादिनापि नाभ्युपेयते । अपारमार्थिकी त्वेकस्यैवाविद्ययोपपद्यते, प्रयोगश्चबन्ध-मोक्षव्यवस्थाः स्वपरव्यवस्थाश्च स्वाविद्याकल्पिताः, अपारमार्थिकत्वात्, स्वप्नदृष्टव्यवस्थावदिति । शरीरान्त-राण्यपि मयैवात्मवन्ति, शरीरत्वात्, एतच्छरीरवत् । शरीरान्तराण्यपि मदविद्याकल्पितानि शरीरत्वात् कार्य-त्वात् जडत्वात् कल्पितत्वाद्वा, एतच्छरीरवत् । विवादाध्यासितं चेतनजातमहमेव, चेतनत्वात्, यदनहं तदचे-तनं दृष्टम्, यथा घटः, अतः स्वपरविभागो बद्धमुक्तशिष्याचार्यादिव्यवस्थाश्चैकस्याविद्याकल्पिताः । द्वैतवा-दिनापि बद्धमुक्तव्यवस्थादुरुपपादा; अतीतानां कल्पानामानन्त्यादेकैकस्मिन् कल्पे एकैकमुक्तावपि सर्वेषां मोक्षसम्भवादमुक्तानुपपत्तेः । अनन्तत्वादात्मनाममुक्ताश्च सन्तीति चेत्, किमिदमनन्तत्वम् ? असङ्खयेयत्व-मिति चेन्न; भूयस्त्वादल्पज्ञैरसङ्खयेयत्वेपीश्वरस्य सर्वज्ञस्य सङ्खयेया एव । तस्याप्यशक्यत्वे सर्वज्ञत्वं न स्यात्;

2.1.15

 

आत्मना निस्सङ्खयत्वादीश्वरस्याविद्यमानसङ्खयावेदनाभावो नासावज्र्ञ्यमावहतीति चेत्, भिन्नत्वे सङ्खयावि-धुरत्वं नोपपद्यते । आत्मनः सङ्खयावन्तः, भिन्नत्वात्; माषसर्षपघटपटादिदिवत् । भिन्नत्वे चात्मानं घटादि-वज्जडत्वमनात्मत्वं क्षयित्वं च प्रसज्यते । ब्रह्मणश्चानन्तत्वं न स्यात् । अनन्तत्वं नाम-परिच्छेदरहितत्वम् । भेदवादे च वस्त्वन्तराद्विलक्षणत्वेन ब्रह्मणो वस्तुतः परिच्छेदरहितत्वं न शक्यते वक्तुम्, वस्त्वन्तरभाव एव हि वस्तुतः परिच्छेदः । वस्तुतः परिच्छिन्नस्य देशतः कालतश्चापरिच्छिन्नत्वं न युज्यते, वस्त्वन्तराद्विलक्षणत्वेन वस्तुतः परिच्छिन्ना एव घटादयो देशतः कालतश्च परिच्छिन्ना हि दृष्टाः, तथा सर्वे चेतनाः ब्रह्म च वस्तुतः परिच्छिन्नाः देशकालाभ्यामपि परिच्छिद्यन्ते । एवञ्च "सत्यं ज्ञानमनन्तम्" इत्यादिभिस्सर्वप्रकारपरिच्छेदरहितत्वं वदद्भिर्विरोधः । उत्पत्तिविनाशादयश्च जीवानां ब्रह्मणश्च प्रसज्येरन्, कालपरिच्छेद एव ह्युत्पत्तिविनाशभागित्वं, अतः एकस्यैवापरिच्छिन्नस्य ब्रह्मणोऽविद्याविजृम्भितं ब्रह्मादिस्तम्बपर्यन्तं कृत्स्नं जगत्; सुखदुःखप्रतिसन्धान-व्यवस्थादयोऽपि स्वाप्नव्यवस्थावदविद्यास्वाभाव्यादुपपद्यन्ते; तस्मादेकमेव नित्यमुक्तस्वप्रकाशस्वभावमनाद्य-विद्यावशाज्जगदाकारेण विवर्तत इति परमार्थतो ब्रह्मव्यतिरिक्ताभावात्तदनन्यत्वं जगत इति ।

अत्रोच्यते-निर्विशेषस्वप्रकाशमात्रं ब्रह्मानाद्यविद्यातिरोहितस्वस्वरूपं स्वगतनानात्वं पश्यतीत्येतत् प्रकाशस्वरूपस्य निरंशस्य प्रकाशनिवृत्तिरूपतिरोधाने स्वरूपनाशप्रसङ्गेन तिरोधानासम्भवादिभ्यः सकल- प्रमाणविरुद्धं स्ववचनविरुद्धं चेति पूर्वमेवोक्तम् । यत्पुनरुक्तं कारणव्यतिरिक्तं कार्यं युक्तिबाधितत्वेन शुक्ति-कारजतादिवद्भ्रम इति, तदयुक्तम्; युक्तेरभावात् । यत्त्वनुवर्त्तमानस्य कारणमात्रस्य सत्यत्वं व्यावर्तमानानां

2.1.15

 

घटशरावादिकार्याणामसत्यत्वमिति; तदप्यन्यत्र दृष्टस्यान्यत्र व्यावर्तमानता न बाधिकेत्यादिभिः पूर्वमेव परिहृतम् । यच्चोपलभ्यमानत्वविनाशित्वाभ्यां सदसदनिर्वचनीयत्वेन कार्यस्य मृषात्वमिति, तदसत्; उप-लब्धिविनाशयोगो हि न मिथ्यात्वं साधयति, किन्त्वनित्यत्वम्, यद्देशकालसम्बन्धितया तदुपलब्धं तद्देश-कालसम्बन्धितया बाधितत्वमेव हि तस्य मिथ्यात्वे हेतुः, देशान्तरकालान्तरसम्बन्धितयोपलब्धस्यान्यदेश-कालसम्बन्धित्वेन बाधित्वं देशान्तरकालान्तरव्याप्तिमात्रं साधयति; न तु मिथ्यात्वम् । प्रतियोगश्च घटा-दिकार्यं सत्यम्, देशकालादिप्रतिपन्नोपाधावबाधितत्वात्, आत्मवत् । यच्चोक्तं-कारणस्वरूपादविकृताद्वि-कृताच्च कार्योत्पत्तिर्न सम्भवतीति, तदसत्; देशकालादिसहकारिसमवहितात्कारणात्कार्योत्पत्तिसम्भवात् । तत्समवधानं च विकृतस्याविकृतस्य च न सम्भवतीति यदुक्तं, तदयुक्तम्; पूर्वमकृतस्यैव कालादिसमवधान-सम्भवात् । अविकृतत्वाविशेषात्पूर्वमपि देशकालादिसमवधानं प्रसज्यत इति चेन्न; देशकालादिसमवधानस्य कारणान्तरायत्तस्यैतदायत्तत्वाभावात्; अतो देशकालादिसमवधानरूपविशेषमापन्नं कारणं कार्यमुत्पादयतीति न किञ्चिदवहीनम् । कारणस्य च कार्यं प्रत्यारम्भकत्वमबाधितं दृश्यमानं न केनापि प्रकारेणापह्नोतुं शक्यते । यत्तु हेमादिमात्रस्य रुचकादिकार्यस्यैतदाश्रयस्य वा हेमादेरारम्भकत्वं न समभवतीति, तदयुक्तम्; हेमादिमात्र-

2.1.15

 

स्यैव यथोक्तपरिकरयुक्तस्यारम्भकत्वसम्भवात् । न चारम्भकहेमव्यतिरिक्तं कार्यं न दृश्यत इति वक्तुं शक्यम्,

हेमातिरिक्तस्य स्वस्तिकस्य दर्शनात् बुद्धिशब्दान्तरादिभिर्वस्त्वन्तरस्य साधितत्वाच्च । न चायं शुक्तिकारजता-दिवद्भ्रमः, उत्पत्तिविनाशयोरन्तराल उपलभ्यमानस्य तद्देशकालसम्बन्धितया बाधादर्शनात् । न चास्या उपल-ब्धेर्बाधिका काचिदपि युक्तिर्दृश्यते, प्रागनुपलब्धस्वस्तिकोपलब्धिवेलायामपि हेमप्रत्यभिज्ञा स्वस्तिकाश्रयतया हेम्नोऽप्यनुवृत्तेरविरुद्धा, श्रुतिभिस्तु प्रपञ्चमिथ्यात्वसाधनं पूर्वमेव निरस्तम् । यच्चान्यदत्र प्रत्यक्षाविरोधादि प्रतिवक्तव्यं तदपि सर्वं पूर्वमेव सूक्तम् । यच्चोक्तम्-एकेनात्मना सर्वाणि शरीराण्यात्मवन्तीति, तससत्; एक-स्यैव सर्वशरीरप्रयुक्तसुखदुःखप्रतिसन्धानप्रसङ्गात् । सौभरिप्रभृतिषु ह्यात्मैकत्वेनाऽनेकशरीरप्रयुक्तसुखादि-प्रतिसन्धानमेकस्य दृश्यते । न चाहमर्थस्य ज्ञातृत्वात्तद्भेदात्प्रतिसन्धानाभावो नात्मभेदादिति वक्तुं शक्यम्;

2.1.15

 

आत्मा ज्ञातैव, स चाहमर्थ एव, अन्तःकरणभूतस्त्वहङ्कारो जडत्वात्करणत्वाच्च शरीरेन्द्रियादिवन्न ज्ञातेत्यु-

पपादितत्वात् । यच्च शरीरत्वजडत्व-कार्यत्वकल्पितत्वैः सर्वशरीराणामेकस्य अविद्याकल्पितत्वमुक्तम्, तदपि

सर्वशरीराणामविद्याकल्पितत्वस्यैवाभावादयुक्तम् । तदभावश्चाबाधितस्य सत्यतोपपादनात् । यच्च चेतनाद-न्यस्य जडत्वदर्शनात्सर्वचेतनानामनन्यत्वमुक्तं तदपि सुखदुःखव्यवस्थया भेदोपपादनादेव निरस्तम् । यत्तु मयैवात्मवन्ति मदविद्याकल्पितान्यहमेव सर्वं चेतनजातमित्यहमर्थस्यैक्यमुपपादितम् तदज्ञातस्वसिद्धान्तस्य भ्रान्तिजल्पितम्; अहं त्वमाद्यथर्विलक्षणं चिन्मात्रं ह्यात्मा त्वन्मते । किञ्च निर्विशेषचिन्मात्रातिरेकि सर्वं मिथ्येति वदतो मोक्षार्थश्रवणादिप्रयत्नो निष्फलः, अविद्याकार्यत्वात्; शुक्तिकाराजतादिषु रजताद्युपादानादि-प्रयत्नवत् । मोक्षार्थप्रयत्नोऽपि व्यर्थः, कल्पिताचार्यायत्तज्ञानकार्यत्वात् शुकप्रह्लादवामदेवादिप्रयत्नवत् । तत्त्वमस्यादिवाक्यजन्यज्ञानं न बन्धनिवर्तकम्, अविद्याकल्पितवाक्यजन्यत्वात्स्वयमविद्यात्मकत्वात्, अवि-द्याकल्पितज्ञात्राश्रयत्वात् कल्पिताचार्यायत्तश्रवणजन्यत्वाद्वा, स्वाप्नबन्धनिवत्तर्नवाक्यजन्यज्ञानवत् । किञ्च निर्विशेषचिन्मात्रं ब्रह्म मिथ्या, अविद्याकार्यज्ञानगम्यत्वात् अविद्याकल्पितज्ञात्राश्रयज्ञानगम्यत्वात् अविद्या-त्मकज्ञानगम्यत्वाद्वा, यदेवं तत्तथा, यथा स्वाप्नगन्धर्वनगरादिः । न च निर्विशेषचिन्मात्रं ब्रह्म स्वयं प्रकाशते, येन न प्रमाणान्तरमपेक्षते । यत्त्वात्मसाक्षिकं स्वयं प्रकाशज्ञानं दृश्यते, तत्तु ज्ञेयविशेषसिद्धिरूपं ज्ञातृगतमेव दृश्यत इति पूर्वमेवोक्तम् । यानि च तस्य निविर्शेषत्वसाधकानि यौक्तिकानि ज्ञानान्युपन्यस्तानि तानि चान-न्तरोक्तैरविद्याकार्यत्वादित्यादिभिरनुमानैर्निरस्तानि । न च निर्विशेषस्य चिन्मात्रस्याज्ञानसाक्षित्वमहङ्कारादि-

2.1.15

 

जगद्भ्रमश्चोपपद्यते साक्षित्वभ्रमादयोऽपि हि ज्ञातृविशेषगता दृष्टाः, न ज्ञप्तिमात्रगताः, न च तस्य प्रकाशत्वं स्वायत्तप्रकाशता वा सिध्यति; प्रकाशो हि कस्यचित्पुरुषस्य कञ्चनाथर्विशेषं प्रतिसिद्धिरूपो दृश्यते, तत एव हि तस्य स्वयम्प्रकाशतोपपद्यते भवद्भिरपि । न चातादृशस्य निर्विशेषस्य प्रकाशता सम्भवति ।

यः पुनः स्वगोष्ठीष्वपरमार्थादपि परमाथर्कार्यं दृश्यत इत्युद्घोषः सोऽपि, तानि कार्याणि सर्वाण्यबाधितक-ल्पानि व्यावहारिकसत्यानि; वस्तुतस्त्वविद्यात्मकान्येवेति स्वाभ्युपगमादेव निरस्तः । अस्माभिरपि सर्वत्रपर-मार्थादेव कारणात्सर्वकार्योत्पत्तिमुपपादयद्भिः पूर्वमेव निरस्तः । न च त्वयैषामनुमानानां श्रुतिविरोधो वक्तुं शक्यते, श्रुतेरप्यविद्याकार्यत्वेनाविद्यात्मकत्वेन चोक्तदृष्टान्तेभ्यो विशेषाभावात् । यत्तु ब्रह्मणोऽपारमार्थिकज्ञा-नगम्यत्वेऽपि पश्चात्तनबाधादर्शनाद्ब्रह्म सत्यमेवेति, तदसत्; दुष्टकारणजन्यज्ञानगम्यत्वे निश्चिते सति पश्चात्तन-बाधादर्शनस्याकिञ्चित्करत्वात् । यथा शून्यमेव तत्त्वमिति वाक्यजन्यज्ञानस्य पश्चात्तनबाधादर्शनेऽपि दोषमूल-त्वनिश्चयादेव तदर्थस्यासत्यत्वम् । किञ्च "नेह नानास्ति किञ्चन" "विज्ञानमानन्दं ब्रह्म" इति विज्ञानमात्रातिरि-क्तस्य कृत्स्नस्य वस्तुजातस्य निषेधकत्वेन सर्वस्मात् परत्वात्पश्चात्तनबाधादर्शनमुच्यते, शून्यमेव तत्त्वमिति तस्याप्यभावं वदतस्तस्मात्परत्वेन पश्चात्तनबाधो दृश्यते । सर्वशून्यत्वातिरेकिनिषेधासम्भवात्तस्यैव पश्चात्तन-बाधादर्शनम्; दोषमूलत्वं तु प्रत्यक्षादीनां वेदान्तजन्मनः सर्वशून्यज्ञानस्याप्यविशिष्टम्;

अतः सर्वं विज्ञानजातं पारमार्थिक-ज्ञातृगतम्; स्वयं च परमार्थभूतमर्थविशेषसिद्धिरूपम्; तत्र किञ्चित्, ज्ञानं दोषमूलम्; दोषश्च परमार्थः, किञ्चिच्च निर्दोषं पारमार्थिकसामग्रीजन्यमिति यावन्नाभ्युपेयते, न तावत्स-त्यमिथ्यार्थव्यवस्था,लोकव्यवहारश्च सेत्स्यति। लोकव्यवहारो हि पारमार्थिको भ्रान्तिरूपश्च पारमार्थिकज्ञातृग-तार्थविशेषसिद्धिरूपप्रकाशपूर्वकः, निर्विशेष-सन्मात्रस्य तु पारमार्थिकस्याऽपारमाथिर्कस्य च प्रतिभासादेर्हेतु-त्वासम्भवाल्लोकव्यवहारो न सम्भवति ।

2.1.15

 

यच्च तैर्निरधिष्ठानभ्रमासम्भवात् सर्वाध्यासाधिष्ठानस्य सन्मात्रस्य पारमार्थिकत्वमुक्तम्, तदपि दोषदोषा-श्रयत्वज्ञातृत्वज्ञानानामपारमार्थ्येपि भ्रमोपपत्तिवदधिष्ठानापारमार्थ्येपि भ्रमोपपत्तेर्निरस्तम् । अथ अधिष्ठानापा-रमार्थ्ये न क्वचिद्भ्रमो दृष्ट इति सन्मात्रस्य पारमार्थिकत्वमवश्याश्रयणीयमिति मन्यसे हन्त तर्हि दोषदोषाश्रय-त्वज्ञातृत्वज्ञानानामपारमार्थ्येऽपि न क्वचिद्भ्रमो दृष्ट इति दर्शनानुगुण्येन तेषामपि पारमार्थ्यमवश्याश्रयणीय-मिति न कश्चिद्विशेषोऽन्यत्र तत्संरम्भात् । यत्तु भेदपक्षेऽप्यतीतकल्पानामानन्त्यात्सर्वेषामात्मनां मुक्तत्वेन ब-द्धासम्भवाद्बद्धमुक्तव्यवस्था न सम्भवतीति; तदात्मानन्त्येन परिहृतम् । यत्त्वात्मनां भिन्नत्वे माषसर्षपघटप-टादिवत्सङ्खयावत्त्वमवर्ज्जनीयमिति, तत्र घटादीनामप्यनन्तत्वात् दृष्टान्तः साध्यविकलस्स्यात्, दशघटाः सहस्रं माषा इति सङ्खयावत्त्वं दृश्यत इति चेत्-सत्यम् , तत्तु न घटादिस्वरूपगतम्, अपि तु देशकालाद्युपाधिमद्घटा-दिगतम्, तादृशं तु सङ्खयावत्त्वमात्मनामभ्युपगच्छामः । न च तावता सर्वमुक्तिप्रसङ्गः,आत्मस्वरूपानन्त्यात् ।

2.1.15

 

यत्तु आत्मनां भिन्नत्वे घटादिवज्जडत्वानात्मत्वक्षयित्वप्रसङ्ग इति, तदयुक्तम्; एकजातीयानां भेदस्य तज्जाती-यानां जात्यन्तरीयत्वानापादकत्वात् । न हि घटादीनां भेदस्तेषां पटत्वमापादयति ।

यत्तु भिन्नत्वे वस्तुतः परिच्छेदाद्देशकालाभ्यामपि परिच्छेदो ब्रह्मणः प्रसज्यत इत्यनन्तत्वं ब्रह्मणो न सिध्य-तीति, तदयुक्तम्; वस्तुतः परिच्छिन्नानामपि देशकालपरिच्छेदस्य न्यूनाधिकभावेनानियमदर्शनात्; देशकालस-म्बन्धेयत्तायाः प्रमाणान्तरायत्तनिर्णयत्वेन ब्रह्मणः सर्वदेशकालसम्बन्धस्यापि प्रमाणान्तरादापततो विरोधाभा-वात् । वस्तुतः परिच्छेदमात्रादपि सर्वप्रकारपरिच्छेदरहितत्वाभावादानन्त्यासिद्धिरिति चेत्, तद्भवतोऽप्यविद्या-विलक्षणत्वं ब्रह्मणो अभ्युपेयतः समानम्; अतस्सतोऽविद्याविलक्षणत्वाभ्युपगमाद्ब्रह्मणोऽपि भिन्नत्वेन भेदप्र-युक्ता दोषास्सर्वे तवापि प्रसज्येरन् । यद्यविद्याविलक्षणत्वं नाभ्युपेयते; तर्ह्यविद्यात्मकत्वमेव ब्रह्म स्यात् ।

2.1.15

 

"सत्यं ज्ञानमनन्तं ब्रह्म" इति लक्षणवाक्यमपि तत एवापाथर्कं स्यात् । भेदतत्त्वानभ्युपगमे हि स्वपक्षपरपक्षसा-धनदूषणादिविवेकाभावात्सर्वमसमञ्जसं स्यात् । आनन्त्यप्रसिद्धिश्च देशकालपरिच्छेदरहितत्वमात्रेण; न वस्तु-तोऽपि परिच्छेदरहितत्वेन, तथाविधस्य शशविषाणायमानस्यानुपलब्धेः । भेदवादिनस्तु सर्वचिदचिद्वस्तुशरीर-त्वेनब्रह्मणस्सर्वप्रकारत्वात्स्वतः परतोऽपि परिच्छेदो न विद्यते । तदेवं कारणाद्भिन्नस्य कायर्स्य सत्यत्वाद्ब्रह्म-कार्यं कृत्स्नं जगद्ब्रह्मणोऽन्यदेव ।

इति प्राप्ते प्रचक्ष्महे - तदनन्यत्वमारम्भणशब्दादिभ्यः । तस्मात्-परमकारणाद्ब्रह्मणः, अनन्यत्वं जगतः आरम्भणशब्दादिभ्यः तदुपपादयद्भयोऽवगम्यते । आरम्भणशब्द आदिर्येषां वाक्यानाम्, तान्यारम्भणशब्दा-दीनि "वाचारम्भणं विकारोनामधेयं मृत्तिकेत्येव सत्यम्" "सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयं, तदैक्षत

2.1.15

 

बहु स्यां प्रजायेयेति तत्तेजोऽसूजत" "अनेन जीवेनात्मनाऽनुप्रविश्य" "सन्मूलास्सोम्येमास्सर्वाः प्रजास्सदा-यतनाः सत्प्रतिष्ठाः ऐतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो" इत्येतानि; प्रकरणान्तरस्था-न्यप्येवञ्जातीयकान्यत्राभिप्रेतानि । एतानि हि वाक्यानि चिदचिदात्मकस्य जगतः परस्माद्ब्रह्मणोऽनन्यत्व-मुपपादयन्ति । तथा हि-"स्तब्धोऽस्युत तमादेशमप्राक्ष्यो येनाश्रुतं श्रुतं भवत्यमतं मतमविज्ञातं विज्ञातम्" इति कृत्स्नस्य जगतो ब्रह्मैककारणत्वम्, कारणात्कार्यस्यानन्यत्वं च हृदि निधाय कारणभूतब्रह्मविज्ञानेन कार्यभू-तस्य सर्वस्य विज्ञाने प्रतिज्ञाते सति कृत्स्नस्य ब्रह्मैककारणतामजानता शिष्टेण "कथं नु भगवःस आदेशः" इत्य-न्यज्ञानेनान्यज्ञातताऽसम्भवं चोदितो जगतो ब्रह्मैकारणतामुपदेक्ष्यन् लौकिकप्रतीतिसिद्धं कारणात्कायर्स्यान-न्यत्वं तावत् "यथा सोम्येकेन मृत्पिण्डेन सर्वं मृण्मयं विज्ञातं स्यात्" इति दर्शयति । यथैकमृत्पिण्डारब्धानां घटशरवादीनां तस्मादनतिरिक्तद्रव्यतया तज्ज्ञानेन ज्ञाततेत्यर्थः । अत्र काणादवादेन कारणात् कार्यस्य द्रव्या-न्तरत्वमाशङ्कय लोक-प्रतीत्यैव कारणात्कार्यस्यानन्यतामुपपादयति "वाचारम्भणं विकारो नामधेयं मृत्तिके-त्येव सत्यम्" इति । आरभ्यते आलभ्यते स्पृश्यत इत्यारम्भणम्; "कृत्यल्युटो बहुलम्" इति कर्माणि ल्युट् । वाचा-वाक्पूर्वकेण व्यवहारेण हेतुनेत्यर्थः । घटेनोदकमाहरेत्यादि वाक्पूर्वको ह्युदकाहरणादिव्यवहारः, तस्य

2.1.15

 

व्यवहारस्य सिद्धये तेनैव मृद्द्रव्येण पृथुबुध्नोदरत्वादिलक्षणो विकारः-संस्थानविशेषः तत्प्रयुक्तं च घट इत्यादि नामधेयम्, स्पृश्यते-उद-काहरणादिव्यवहारविशेषसिद्धयर्थं मृद्द्रव्यमेव संस्थानान्तरनामधेयान्तरभाग्भवति । अतो घटाद्यपि मृत्तिके-त्येव सत्यम्, मृत्तिकाद्रव्यमित्येव सत्यम्, प्रमाणेनोपलभ्यत इत्यर्थः, न तु द्रव्यान्त-रत्वेन; अतस्तस्यैव मृद्धिरण्यादेर्द्रव्यस्य संस्थानान्तरभाक्तवमात्रेण बुद्धिशब्दान्तरादय उपपद्यन्ते, यथेकस्यैव देवदत्तस्यावस्थाभेदैः "बालो युवा स्थविरः" इति बुद्धिशब्दान्तरादयः कार्यविशेषाश्च दृश्यन्ते ।

यदुक्तं-सत्यामेव मृदि घटो नष्ट इति व्यवहारात्कारणादन्यत्कायर्मिति, तदुत्पत्तिविनाशादीनां कारणभूत-स्यैव द्रव्यस्यावस्थाविशेषत्वाभ्युपगमादेव परिहृतम् । तत्तदवस्थस्यैकस्यैव तस्यैव द्रव्यस्य ते ते शब्दास्तानि तानि च कार्याणीति युक्तम् । द्रव्यस्य तत्त-दवस्थत्वं कारकव्यापारायत्तमिति तस्यार्थवत्त्वम् । अभिव्यक्तयनु-बन्धीनि चोद्यानि तस्या अनभ्युपगमादेव परिहृतानि । उत्पत्त्यभ्युपगमेऽपि सत्कार्यवादो न विरुध्यते; सत एवोत्पत्तेः । विप्रतिषिद्धमिदमभिधीयते, पूर्वमेव सत्, तदुत्पद्यते चेति । अज्ञातोत्पत्तिविनाशयाथात्म्यस्येदं चोद्यम्; द्रव्यस्योत्तरोत्तरसंस्थानयोगः पूर्व-पूर्वसंस्थानसंस्थितस्य विनाशः, स्वावस्थस्य तूत्पत्तिः, अतः सर्वावस्थस्य द्रव्यस्य सत्त्वात् सत्कार्यवादो न विरुध्यते । संस्थानस्यासत उत्पत्तावसत्कार्यवादप्रसङ्ग इति चेत्

2.1.15

 

असत्कार्यवादिनोऽप्युत्पत्तेरनुतत्तिमत्त्वे सत्कार्यवादप्रसङ्गः । उत्पत्तिमत्त्वे चानवस्था । अस्माकं त्ववस्थानं पृथक्प्रतिपत्तिकार्ययोगानर्हत्वादवस्थावत एवोत्प-त्त्यादिकं सर्वमिति निरवद्यम् । कपालत्वचूर्णत्वपिण्डत्वा-वस्थाप्रहाणेन घटत्वावस्थावदेकत्वावस्थाप्रहाणेन बहुत्वावस्था, तत्प्रहाणेनैकत्वावस्था चेति न कश्चिद्विरोधः । तथा "सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम्" इति, सदेवेदम् इदानीं विभक्तनामरूपत्वेन नानारूपं जगत् अग्रे नामरूपविभागाभावेनैकमेवासीत्, सर्वशक्तित्वेनाधिष्ठात्रन्तरासहतया अद्वितीयं चेत्यनन्यत्वमेवोपपा-दितम् । तथा "तदैक्षत बहु स्यां प्रजायेय" इति स्रक्ष्यमाणतेजःप्रभृतिविविधिविचित्रस्थिरत्रसरूपजगत्त्वेन आत्मनो बहुभवनं सङ्कल्प्य जगत्सर्गाभिधानात् कार्यभूतस्य जगतः परमकारणात्परस्माद्ब्रह्मणोऽनन्यत्वमव-

त्तिमत्त्व इति । अस्माकं त्विति -अपृथक्सिद्धधर्मतया पृथक् प्रतिपत्तिकार्यानर्हव्यतिरिक्तानाम् उत्पत्त्यादिकं पृथगपेक्षते, पृथक्प्रतिपत्तिकार्यानर्हधर्माः पृथगुत्पत्तिनिरपेक्षाः, अत एव ह्युत्पत्तेरुत्पत्त्वादिनैरपेक्ष्यम्; तस्मादपृ-थक्सिद्धधर्मास्तु स्वयं धर्मिण उत्पत्त्याद्यवस्थाभूता इत्यर्थः । अवस्थैव वस्तुन उत्पत्तिः, न त्ववस्थाया उत्पत्तिर्ना-मास्तीति स्वपक्षवैषम्यद्योतनार्थस्तुशब्दः । सङ्खयाभेदं परिहरति - कपालत्वेति । सद्वारकत्वादविरोधः, कालभेदा-च्चविरोध इत्यर्थः ।

एवं वाचारम्भणमित्यादिवाक्यस्यार्थ उक्तः । अथ सूत्रस्थादिशब्दोपात्तेषु वाक्येषु सदेवेत्यादिकं दार्ष्टान्तिकवाक्यं व्याचष्टे - तथेति । तथा अनन्यत्वमेवोपादितमित्यन्वयः । सच्छब्दः प्रमाणसम्बन्धार्हतां वदति । यद्वा ब्रह्म वदति । अन्यतरार्थत्वे अप्यनन्यपदार्थत्वं सिध्यति, सदेवेत्यवधारणेन कदाचिदसत्यत्वं व्यावर्तितम् । एकमेवेति नामरूप-विभागाभाव उक्तः । अद्वितीयपदेनाधिष्ठात्रन्तरनिषेध इत्यर्थः । सदेवेत्यादिवाक्यस्थमिदंशब्दं व्याचष्टे - विभक्त-नामरूपत्वेनेति । इदं जगत्सदेव चेत् कथं सृष्टयाद्युपपत्तिरित्यत्राह- अग्र इति । अद्वितीयपदं व्याचष्टे - सर्वशक्ति-त्वेनेति । एषां पदानामुक्तार्थपरत्वमेकविज्ञानेन सर्वविज्ञानप्रतिज्ञोपपादनार्थत्वादेवावगम्यते, न हि सजातीयविजा-तीयादिव्यावृत्त्या प्रतिज्ञोपपादनोपयोगः । एषां पदानामुक्तार्थैकपरत्वमुपरितनवाक्यैरप्युपपादयति -तथा तदैक्षतेति ।

2.1.15

 

सीयते । सच्छब्दवाच्यस्य परस्य ब्रह्मणः सर्वज्ञस्य सत्यसङ्कल्पस्य निरवद्यस्यैव सदेवेदमिति निर्द्देशार्हजग-त्त्वम्, सच्छब्दवाच्यस्यैव जगतो नामरूपविभागाभावेनैकत्वमधिष्ठात्रन्तरनिरपेक्षत्वम्, पुनरपि तस्यैव विचित्रास्थिरत्रसरूपजगत्त्वेन बहुभवनसङ्कल्परूपेक्षणम् यथासङ्कल्पं सर्गश्च कथमुपपद्यत इत्याशङ्कयाह

2.1.15

 

"सेयं देवतैक्षत हन्ताहमिमास्तिस्रो देवताः अनेन जीवेनात्मनानुप्रविश्य नामरूपे व्याकरवाणीति तासां त्रिवृत्तं त्रिवृत्तम्" इत्यादि । "तिस्रो देवताः" इति कृत्स्नमचिद्वस्तु निर्द्दिश्य स्वात्मकजीवानुप्रवेशेनैतद्विचित्रनामरूप-भाक्करवाणीत्युक्तम् । अनेन जीवेनात्मना - मदात्मकजीवेन आत्मतया अनुप्रविश्यैतद्विचित्रनामरूपभाक्कर-वाणीत्यर्थः । स्वात्मनो जीवस्य चात्मतयाऽनुप्रवेशकृतं नामरूपभाक्तवमित्युक्तं भवति । "तत्सृष्ट्वा तदेवानु-प्राविशत् तदनुप्रविश्य सच्च त्यच्चाभवत्" इति श्रुत्यन्तरेण स्पष्टम्, सजीवं जगत्परेण ब्रह्मणा आत्मतयाऽनुप्र-विष्टमिति; तदेतत्कार्यावस्थस्य च कारणावस्थस्य च चिदचिद्वस्तुनः सकलस्य स्थूलस्य सूक्ष्मस्य च परब्रह्म-शरीरत्वम्, परस्य च ब्रह्मण आत्मत्वमन्तर्यामिब्राह्मणादिषु सिद्धं स्मा-रितम् । अनेन पूर्वोक्ता शङ्का निरस्ता । अचिद्वस्तुनि सजीवे ब्रह्मण्यात्मतयाऽवस्थिते नामरूपव्याकरणवच- नाच्चिदचिद्वस्तुशरीरकं ब्रह्मैव जगच्छब्द-वाच्यमिति "सदेवेदमग्र एकमेवासीत्" इत्यादि सर्वमुपपन्नतरम्, शरीर-भूतचिदचिद्वस्तुगताः सर्वे विकाराश्चा-पुरुषार्थाश्चेति ब्रह्मणो निरवद्यत्वं कल्याणगुणाकरत्वं च सुस्थितम् । तदेतत् "अधिकं तु भेदनिर्देशात्" इत्य-नन्तरमेव वक्ष्यति । तथा "ऐतदात्म्यमिदं सर्वम्" इति कृत्स्नस्य चेतनाचेतनस्य ब्रह्मतादात्म्यमुपदिशति । तदेव च तत्त्वमसीति निगमयति । तथा प्रकरणान्तरस्थेष्वपि वाक्येषु "सर्वं खल्विदं ब्रह्म" "आत्मनि खल्वरे दृष्टे श्रुते मते विज्ञात इदं सर्वं विदितम्" "इदं सर्वं यदयमात्मा" "ब्रह्मैवेदं सर्वम्" इत्यनन्यत्वं प्रतीयते, तथाऽन्यत्वं च निषिध्यते "सर्वं तं परादाद्योऽन्यत्रात्मनः सर्वं वेद" "नेह नानास्ति किञ्चन । मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति" इति । तथा "यत्र हि द्वैतमिव भवति तदितर इतरं पश्यति यत्र त्वस्य सर्वमात्मैवाभूत्तत्केन कं पश्येत्" इत्यविदुषो द्वैतदर्शनं विदुषश्चाद्वैतदर्शनं प्रतिपादयदनन्यत्वमेव तात्त्विकमिति प्रतिपादयति । तदेवमारम्भणश-ब्दादिभ्यो जगतः परमकारणात्परस्माद्ब्रह्मणोऽनन्यत्वमुपपाद्यते । अत्रेदं तत्त्वम्-चिदचिद्वस्तुशरीरतया तत्प्रकारं ब्रह्मैव सर्वदा सर्वशब्दाभिधेयम् । तत्कदाचित्स्वस्मात् स्वशरीरतयापि पृथग्व्यपदेशानर्हसूक्ष्मदशापन्नचिदचिद्व-

2.1.15

 

स्तुशरीरम्, तत्कारणावस्थं ब्रह्म । कदाचिच्च विभक्तनामरूपव्यवहारार्हस्थूलदशापन्नचिदचिद्वस्तुशरीरम्, तच्च कार्यावस्थमिति कारणात्परस्माद्ब्रह्मणः कार्यरूपं जगदन्यत्, शरीरभूतचिदचिद्वस्तुनः शरीरिणो ब्रह्मणश्च कारणावस्थायां कार्यावस्थायां च श्रुतिशतसिद्धया स्वभावव्यवस्थया गुणदोषव्यवस्था च "न तु दृष्टान्तभावात्" इत्यत्रोक्ता । ये तु कार्यकारणयोरनन्यत्वं कार्यस्य मिथ्यात्वाश्रयणेन वर्णयन्ति; न तेषां कार्यकारणयोरनन्यत्वं सिध्यति सत्यमिथ्यार्थयोरैक्यानुपपत्तेः, तथा सति ब्रह्मणो मिथ्यात्वं जगतः सत्यत्वं वा स्यात् ।

ये च कार्यमपि पारमार्थिकमभ्युपयन्त एव जीवब्रह्मणोरौपाधिकमन्यत्वम्, स्वाभाविकं चानन्यत्वम्, अचिद्ब्रह्मणोस्तु द्वयमपि स्वाभा-विकमिति वदन्ति; तेषामुपाधिब्रह्मव्यतिरिक्तवस्त्वन्तराभावान्निरवयवस्या-खण्डितस्य ब्रह्मण एवोपाधिसम्बन्धाद्ब्रह्मस्वरूपस्यैव हेयाकारपरिणामाच्छक्तिपरिणामाभ्युपगमे शक्तिब्रह्म-णोरनन्यत्वाच्च जीवब्रह्मणोः कर्मवश्यत्वापहतपाप्मत्वादिव्यवस्थावादिन्योऽचिद्ब्रह्मणोश्च परिणामापरिणामवा-दिन्यः श्रुतयो व्याकुली भवेयुः व्याकुप्येयुः ।

ये पुनः निरस्तनिखिलभोक्तृत्वादिविकल्पविप्लवं सर्वशक्तियुक्तं सन्मात्रद्रव्यमेव कारणं ब्रह्म; तच्च प्रलयवेलायां शान्ता-शेषसुखदुःखानुभवविशेषं स्वप्रकाशमपि सुषुप्तात्मवदचिद्विलक्षणमवस्थितम्, सृष्टिवेलायां मृत्तिकाद्रव्यमिव घटशरावादिरूपम्, समुद्र इव च फेनतरङ्गबुद्बु-दादिरूपो भोक्तृभोग्यनियन्तृरूपेणांशत्रया-वस्थमवतिष्ठते; अतो भोक्तृभोग्यनियन्तृत्वानि तत्प्रयु#ुक्ताश्च गुणदोषाः शरावत्वघटत्वमणिकत्ववत्तद्गतकार्य-भेदवच्च व्यवतिष्ठन्ते; भोक्तृभोग्यनियन्तॄणां सदात्मनैकत्वं च घटशरीवमणिकादीनां मृदात्मनैकत्ववदुपपद्यते; अतस्सन्मात्रद्रव्यमेव सर्वावस्थावस्थितमिति ब्रह्मणोऽनन्यज्जगदातिष्ठन्ते; तेषां सकलश्रुति स्मृतीतिहासपुराण-न्यायविरोधः सर्वा हि श्रुतयः सस्मृतीतिहासपुराणाः सर्वेश्वरेश्वरं सदैव सर्वज्ञं सर्वशकिं्त सत्यसङ्कल्पं निरवद्यं देश-कालानवच्छिन्नानवधिकातिशयानन्दं परमकारणं ब्रह्म प्रतिपादयन्ति, न पुनरीश्वरादपि परमीश्वरांशि सन्मात्रम् । तथाहि "सदेव सोम्येदमग्र आसीदेकमेवाद्वि-तीयम् तदैक्षत बहु स्यां प्रजायेयेति ब्रह्म वा इदमग्र आसीदेकमेव तदेकं सन्न व्यभवत् तच्छ्रेयोरूपमत्यसृजत क्षत्रं यान्येतानि देवक्षत्राणीन्द्रो वरुणः सोमो रुद्रः पर्ज्जन्यो यमो मृ-त्युरीशानः" इति "आत्मा वा इदमेकमेवाग्र आसीत् नान्यत्किञ्चन मिषत् स पेक्षत लोकान्नु सृजा इति" "एको ह वै नारायण आसीन्न ब्रह्मा नेशानो नेमेद्यावापृथिवी न नक्षत्राणि नापो नाग्निर्न सोमो न सूर्यः स एकाकी न रमते तस्य ध्यानान्तस्थस्य" इत्यादिभिः परमकारणं सर्वेश्वरेश्वरो नारायण एवेत्यवगम्यते । सद्ब्रह्मात्मशब्दा हि तुल्य-प्रकरणस्थास्तत्तुल्यप्रकरणस्थेन नारायणशब्देन विशेषितास्तमेवावगभयन्ति "तमीश्वराणां परमं महेश्वरं तद्देव-तानां परमं च दैवतम् । "स कारणं करणाधिपाधिपो न चास्य कश्चिज्जनिता न चाधिपः इतीश्वरस्यैव कारणत्वं

2.1.15

 

श्रूयते । स्मृतिरपि मानवी" "ततः स्वयम्भूर्भगवान्" इति प्रकृत्य "सोऽभिध्याय शरीरात्स्वात्सिसृक्षुर्विविधाः प्रजाः।

अप एव ससर्जादौ तासु वीर्यमुपासृजत्" इति । इतिहासपुराणान्यपि पुरुषोत्तममेव परमकारणमभिदधति "नारा-यणो जगन्मूर्तिरनन्तात्मा सनातनः । स सिसृक्षुः सहस्रांशादसृजत्पुरुषान् द्विधा" "विष्णोः सकाशादुद्भूतं जग-त्तत्रैव च स्थितम्" इत्यादिषु । न चेश्वरः सन्मात्रमेवेति वक्तुं शक्यम्, तस्य तदंशत्वाभ्युपगमात्सविशेषत्वाच्च । न च तस्य ज्ञानानन्दाद्यनन्तकल्याणगुणयोगः कादाचित्क इति वक्तुं शक्यते, तेषां स्वाभाविकत्वेन सदात-नत्वात्, "परास्य शक्तिविर्विधैव श्रूयते स्वाभाविकी ज्ञानबलक्रिया च" "यः सर्वज्ञः सर्ववित्" इत्यादिभ्यः । ज्ञानानन्दादिशक्तियोग एवास्य स्वाभाविक इति मा वोचः, शक्तिः स्वाभाविकी, ज्ञानबलक्रिया च स्वाभावि-कीति पृथङ्निर्देशाल्लक्षणाप्रसङ्गाच्च । न च पाचकादिवत् "सर्वज्ञ" इत्यादिषु शक्तिमात्रे कृत्प्रत्यय इति वक्तुं शक्यम्, कृत्प्रत्ययमात्रस्य शक्तावस्मरणात्, "शक्तौ हस्तिकवाटयोः" इत्यादिषु केषाञ्चिदेव कृत्प्रत्ययानां शक्तिविषयत्वस्मरणात् पाचकादिषु त्वगत्या लक्षणा समाश्रीयते ।

किञ्च-ईश्वरस्य तदंशविशेषत्वात्तस्य चांशित्वे तरङ्गात्समुद्रस्येवांशादंशिनोऽधिकत्वात् "तमीश्वराणां परमं महेश्वरम्" "न तत्समश्चाभ्यधिकश्च दृश्यते" इत्या- दीनीश्वरविषयाणि परश्शतानि वचांसि बाध्येरन् । किञ्च सन्मात्रस्य सर्वात्मकत्वेंऽशित्वे चेश्वरस्य तदंशविशे-षत्वात्तस्य सर्वात्मकत्वांशित्वोपदेशा व्याहन्येरन् । न हि मणिकात्मकत्वं तदंशत्वं वा घटशरावादेः । स्वांशेषु सर्वेषु सन्मात्रस्य पूर्णत्वेनेश्वरांशेऽपि तस्य पूर्णत्वात्तदात्मकानि तदंशाश्चेतराणि वस्तूनीति चेन्न; घटेऽपि सन्मात्रस्य पूर्णत्वादीश्वरस्यापि घटात्मकत्व -

2.1.15

 

तदंशत्वप्रसङ्गात् । न च सन्मात्रस्य घटोऽस्ति पटोऽस्तीति वस्तु-धर्मतययाऽवगतस्य द्रव्यत्वं कारणत्वं वोपपद्यते; व्यवहारयोग्यता हि सत्त्वम्; विरोधिव्यवहारयोग्यता तद्य्ववहारयोग्यस्यासत्त्वम् द्रव्यमेव सदित्यभ्युपगमे क्रियादीनामसत्त्वप्रसङ्गः, क्रियादिषु काशकुशावलम्बने-

नापिसर्वत्रेकरूपा सत्तादुरुपपादा । सदात्मना च सर्वस्याभिन्नत्वे सर्वज्ञत्वेन सर्वस्वभावप्रतिसन्धानात्सर्व-गुणदोषसङ्करप्रसङ्गश्च पूर्वमेवोक्तः, अतो यथोक्तप्रकारमेवानन्यत्वम् ।।

अथोच्येत-एकस्यैवावस्थान्तरयोगेऽपि बुद्धिशब्दान्तरादयो बालत्वयुवत्वादिषु दृश्यन्ते; मृद्दारुहिर-ण्यादिषु द्रव्यान्तरत्वेऽपि दृश्यन्ते; तत्र मृद्घटादिषु कार्यकारणेषु बुद्धिशब्दान्तरादयोऽवस्थानिबन्धना एवेति कुतो निर्णीयत इति ।

2.1.16

तत्रोत्तरम् -

2.1.16

भावे चोपलब्धे #ः ।। 16 ।।

2.1.16

 

कुण्डलादिकार्यसद्भावे च कारणभूतहिरण्यस्योपलब्धेः, "इदं कुण्डलं हिरण्यम्" इति हिरण्यत्वेन प्रत्य-भिज्ञानादित्यर्थः । न चैवं हिरण्यादिषु द्रव्यान्तरेषु मृदादय उपलभ्यन्ते; अतो बालयुवादिवत्कारणभूतमेव द्रव्य-मवस्थान्तरापन्नं कार्यमिति गीयते; द्रव्यान्तरवादिनाप्यभ्युपेतेनावस्थान्तरयोगेन बुद्धिशब्दान्तरादिषूपपन्नेष्व-नुपलब्धद्रव्यान्तरकल्पनानुपपत्तेश्च । न च जातिनिबन्धनेयं प्रत्यभिज्ञा, जात्याश्रयभूतद्रव्यान्तरानुपलब्धेः ।

2.1.16

 

एकमेव हेमजातीयं द्रव्यं कार्यकारणोभयावस्थं दृश्यते । न च द्रव्यभेदे समवायिकारणानुवृत्त्या कार्ये प्रतिसन्धा-नमिति वक्तुं शक्यम्, द्रव्यान्तरत्वे सत्याश्रयानुवृत्तिमात्रेण तदाश्रितद्रव्यान्तरे प्रतिसन्धानानुपपत्तेः । गोम-यादिकार्ये वृश्चिकादौ गोमयादिप्रतिसन्धानं न दृश्यत इति चेन्न; तत्राप्याद्यकारणभूतपृथिवीद्रव्यप्रत्यभिज्ञानात् । अग्निकार्ये धूमेऽग्निप्रत्यभिज्ञानं न दृश्यत इति चेत्-भवतु, न तत्र प्रत्यभिज्ञानम्; तथापि न दोषः, अग्नेर्निमित्त-कारणमात्रत्वात् । अग्निसंयुक्तार्द्रेन्धनाद्धि धूमो जायते । गन्धैक्याच्चार्द्रेन्धनकार्यमेव धूमः, अतः कार्यभावे च तदेवेदमित्युपलब्धेर्बुद्धिशब्दान्तरादयोऽवस्थाभेदमात्रनिबन्धना इत्यवगम्यते । तस्मात्कारणादनन्यत्कार्यम् ।।

2.1.17

इतश्च -

2.1.17

सत्त्वाच्चापरस्य ।। 17 ।।

2.1.17

 

अपरस्य-कार्यस्य कारणे सत्त्वाच्च कारणात्कार्यस्यानन्यत्वम् । लोकवेदयोर्हि कार्यमेव कारणतया व्यपदिश्यते; यथा लोके "सर्वमिदं घटशरावादिकं पूर्वाह्णे मृत्तिकैवासीत्" इति; वेदे च "सदेव सोम्येदमग्र आसीत्" इति ।

2.1.18

असद्य्वपदेशान्नेति चेन्न धर्मान्तरेण वाक्यशेषाद्युक्तेः शब्दान्तराच्च ।। 18 ।।

2.1.18

 

यदुक्तं कारणे कार्यस्य सत्त्वं लोकवेदाभ्यामवगम्यत इति, तदयुक्तम्; असद्य्वपदेशात्- "असदेवेदमग्र आसीत्" "असद्वा इदमग्र आसीत्" "इदं वाग्रे नैव किञ्चनासीत्" इति; लोके च "सर्वमिदं घटशरावादिकं पूर्वा-ह्णे नासीत्" इति; अतो यथोक्तं नोपपद्यत इति चेत्-तन्न; धर्मान्तरेण तथा व्यपदेशात् । स खल्वसद्य्वपदेशस्त-स्यैव कार्यद्रव्यस्य पूर्वकाले धर्मान्तरेण-संस्थानान्तरेण; न भवदभिप्रेतेन तुच्छत्वेन । सत्त्वासत्त्वे हि द्रव्यधर्मा-वित्युक्तम् । तत्र सत्त्वधर्माद्धर्मान्तरमसत्त्वम् । इदंशब्दनिर्दिष्टस्य जगतः सत्त्वधर्मो नामरूपे; असत्त्वधर्मस्तु तद्विरोधिनी सूक्ष्मावस्था; अतो जगतो नामरूपयुक्तस्य तद्विरोधिसूक्ष्मदशापत्तिरसत्त्वम् । कथमिदमवगम्यते ? वाक्यशेषाद्युक्तेः शब्दान्तराच्च । वाक्यशेषस्तावत् "इदं वा अग्रे नैव किञ्चनासीत्" इत्यत्र "तदसदेव सन्मनो-ऽकुरुत स्यामिति" इति । अनेन वाक्यशेषगतेन मनस्कारलिङ्गेनासच्छब्दार्थे तुच्छातिरिक्ते निश्चिते तदैकार्थ्यात् "असदेवेदम्" इत्यादिष्वप्यसच्छब्दस्यायमेवार्थ इति निश्चीयते । युक्तेश्च असत्त्वस्य धर्मान्तरत्वमवगम्यते; युक्तिर्हि सत्त्वासत्त्वे पदार्थधर्माववगमयति । मृद्द्रव्यस्य पृथुबुध्नोदराकारयोगो घटोऽस्तीति व्यवहारहेतुः, तस्यैव तद्विरोध्यवस्थान्तरयोगो घटो नास्तीतिव्यवहारहेतुः, तत्र कपालाद्यवस्थायास्तद्विरोधित्वेन सैव घटावस्थस्य नास्तीति व्यवहारहेतुः । न च तद्य्वतिरिक्तो घटाभावो नाम कश्चिदुपलभ्यते; न च तत्कल्प्यते, तावतैवाभाव-

2.1.18

 

व्यवहारोपपत्तेः । तथा शब्दान्तराच्च पूर्वकाले धर्मान्तरयोग एवावगम्यते । शब्दान्तरं च पूर्वोदाहृतं "सदेव सोम्येदमग्र आसीत्" इत्यादिकम् । तत्र हि "कुतस्तु खलु सोम्येवं स्यात्" इति तुच्छत्वमाक्षिप्य "सदेव सो-म्येदमग्र आसीत्" इति स्थापितम् । "तद्धेदं तर्ह्यव्याकृतमासीत् तन्नामरूपाभ्यां व्याक्रियत" इति सुस्पष्टमुक्तम् ।

2.1.19

 

इदानीं कार्यस्य कारणादनन्यत्वे निदर्शनद्वयं द्वाभ्यां सूत्राभ्यां दर्शयति -

2.1.19

पटवच्च ।। 19 ।।

2.1.19

 

यथा तन्तव एव व्यतिषङ्गविशेषभाजः पट इति नामरूपकार्यान्तरादिकं भजन्ते; तद्वद्ब्रह्मापि ।।

2.1.20

यथा च प्राणादिः ।। 20 ।।

2.1.20

 

यथा च वायुरेक एव शरीरे वृत्तिविशेषं भचमानः प्राणापानादिनामरूपकार्यान्तराणि भजते; तद्वत् ब्रह्मै-कमेव विचित्रस्थिरत्रसरूपं जगद्भवतीति परमकारणात्परस्माद्ब्रह्मणोऽनन्यत्वं जगतः सिद्धम् ।।

2.1.21

इतरव्यपदेशाद्धिताकरणादिदोषप्रसक्तिः ।। 21 ।।

2.1.21

 

जगतो ब्रह्मानन्यत्वं प्रतिपादयद्भिः "तत्त्वमदि" "अयमात्मा ब्रह्म" इत्यादिभिर्जीव- स्यापि ब्रह्मानन्यत्वं व्यपदिश्यत इत्युक्तम्; तत्रेदं चोद्यते; यदीतरस्य जीवस्य ब्रह्मभावोऽमीभिर्वाक्यैर्व्यप-दिश्यते तदा ब्रह्मणः सार्वज्ञ्यसत्यसङ्कल्पत्वादियुक्तस्यात्मनो हितरूपजगदकरणमहितरूपजगत्करणमि- त्यादयो दोषाः प्रसज्येरन् । आध्यात्मिकाधिदैविकाधिभौतिकानन्तदुः रवाकरं चेदं जगत्; न चेदृशे स्वानर्थे स्वाधीनो बुद्धिमान्प्रवर्तते । जीवाद्ब्रह्मणो भेदवादिन्यः श्रुतयो जगद्ब्रह्मणोरनन्यत्वं वदता त्वयैव परित्यक्ताः, भेदे सत्यनन्यत्वासिद्धेः । औपाधिकभेदविषया भेदश्रुतयः स्वाभाविकाभेदविषयाश्चाभेदश्रुतय इति चेत्-तत्रेदं वक्तव्यम्; स्वभावतः स्वस्मादभिन्नं जीवं किमनुपहितं जगत्कारणं ब्रह्म जानाति वा, न वा ? न जानाति चेत्सर्वज्ञत्वहानिः, जानाति चेत्-स्वस्मादभिन्नस्य जीवस्य दुःखं स्वदुःखमिति जानतो ब्रह्मणो हिताकरणा-हितकरणादिदोषप्रसक्तिरनिवार्या । जीवब्रह्मणोरज्ञानकृतोभेदः, तद्विषया भेदश्रुतिरिति चेत्; तत्रापि जीवा-ज्ञानपक्षे पूर्वोक्तो विकल्पस्तत्फलं च तदवस्थम् । ब्रह्माज्ञानपक्षे स्वप्रकाशस्वरूपस्य ब्रह्मणोऽज्ञानसाक्षित्वं तत्कृतजगत्सृष्टिश्च न सम्भवति । अज्ञानेन प्रकाशस्तिरोहितश्चेत् तिरोधानस्य प्रकाशनिवृत्तिकरत्वेन प्रका-शस्यैव स्वरूपत्वात्स्वरूपनिवृत्तिरेवेति स्वरूपनाशादिदोषसहस्रं प्रागेवोदीरितम्; अत इदमसङ्गतं ब्रह्मणो जगत्कारणत्वम् । इति प्राप्तेऽभिधीयते -

2.1.22

अधिकं तु भेदनिर्द्देशात् ।। 22 ।।

2.1.22

 

तुशब्दः पक्षं व्यावर्तयति; आध्यात्मिकादिदुःखयोगार्हात्प्रत्यगात्मनः अधिकम्-अर्थान्तरभूतं ब्रह्म । कुतः? भेदनिर्देशात्-प्रत्यगात्मनो हि भेदेन निर्द्दिश्यते परं ब्रह्म "य आत्मनि तिष्ठन्नात्मनोऽन्तरो यमात्मा न वेद यस्यात्मा शरीरं य आत्मानमन्तरो यमयति स त आत्माऽन्तर्याम्यमृतः" "पृथगात्मनां प्रेरितारं च मत्वा

2.1.23

अश्मादिवच्च तदनुपपत्तिः ।। 23 ।।

2.1.23

 

अश्मकाष्ठलोष्ठतृणादीनामत्यन्तहेयानां सततविकारास्पदानामचिद्विशेषाणां निरवद्यनिर्विकार-निखिलहेयप्रत्यनीककल्याणैकतानस्वेतरसमस्तवस्तुविलक्षणानन्तज्ञानान्दैकस्वरूपनानाविधानन्तमहा-विभूतिब्रह्मस्वरूपैक्यं यथा नोपपद्यते तथा चेतनस्याप्यनन्तदुःखयोगार्हस्य खद्योतकल्पस्यापहतपाप्मेत्या-दिवाक्यावगतसकलहेतयप्रत्यनीकानवधिकातिशयासङ्खयेयकल्याणगुणाकरब्रह्मभावानुपपत्तिः । सामाना-धिकरण्यनिर्देशः "यस्यात्मा शरीरम्" इत्यादिश्रुतेर्जीवस्य ब्रह्मशरीरत्वात् ब्रह्मणो जीवशरीरतया तदात्म-त्वेनावस्थितेर्जीवप्रकारब्रह्मप्रतिपादनपरश्चैतदविरोधी, प्रत्युतैतस्यार्थस्योपपादकश्चेति "अवस्थितेरिति काश-कृत्स्नः" इत्यादिभिरसकृदुपपादितम् । अतस्सर्वावस्थं ब्रह्म चिदचिद्वस्तुशरीरमिति सूक्ष्मचिदचिद्वस्तुशरीरं ब्रह्म कारणम्; तदेव ब्रह्म स्थूलचिदचिद्वस्तुशरीरं जगदाख्यं कार्यमिति जगद्ब्रह्मणोः सामानाधिकरण्योपपत्तिः जगतो ब्रह्मकार्यत्वम् ब्रह्मणोऽनन्यत्वम् अचिद्वस्तुनो जीवस्य च ब्रह्मणश्च परिणामित्वदुःखित्वकल्याणगुणाकरत्व-

2.1.23

 

स्वभावासङ्करस्सर्वश्रुत्यविरोधश्च भवति । "सदेव सोम्येदमग्र आसीदेकमेव" इत्यविभागावस्थायामप्यविद्यु-क्तजीवस्य ब्रह्मशरीरतया सूक्ष्मरूपेणावस्थानमवश्याभ्युपगन्तव्यम्, "वैषम्यनैर्घृण्ये न सापेक्षत्वात्;" "न कर्माविभागादिति चेन्नानादित्वादुपपद्यते चाप्युपलभ्यते च" इति सूत्रद्वयोदितत्वात्तदानीमपि सूक्ष्मरूपेणा-वस्तानस्य । अविभागस्तु नामरूपविभागाभावादुपपद्यते; अतो ब्रह्मकारणत्वं सम्भवत्येव । ये पुनरस्यैव जीवस्याविद्यावियुक्तावस्थामभिप्रेत्येवं भेदं वर्णयन्ति तेषामिदं सर्वमसङ्गतं स्यात्; न हि तदवस्थस्य सर्वज्ञत्वं सर्वेश्वरत्वं समस्तकारणत्वं सर्वात्मत्वं सर्वनियन्तृत्वमित्यादीनि सन्ति । अनेनैव रूपेण ह्याभिः श्रुतिभिः प्रत्यगात्मनो भेदः प्रतिपाद्यते; तस्य सर्वस्याविद्यापरिकल्पितत्वात् । तत्सर्वं ह्यविद्यापरिकल्पितं त्वन्मते । न चाविद्यापरिकल्पितस्याविद्यावस्थायां शुक्तिकारजतादिभेदवत्परस्परभेदोऽत्र सूत्रकारेण "अधिकं तु भेदनि-र्द्देशात्" इत्यादिषु प्रतिपाद्यते; ब्रह्मजिज्ञासा कर्त्तव्येति जिज्ञास्यतया प्रक्रान्तस्य ब्रह्मणो जगज्जन्मादिकारणस्य

2.1.23

 

वेदान्तवेद्यत्वम् तस्य च स्मृतिन्यायविरोधपरिहारश्च क्रियते; "अपीतौ तद्वत्प्रसङ्गादसमञ्जसम्" "न तु दृष्टा-न्तभावात्" इति सूत्रद्वयमेतदधिकरणसिद्धमनुवदति; तत्र हि विलक्षणयोः कार्यकारणभावसम्भव एवाधि-करणार्थः । "असदिति चेन्न प्रतिषेधमात्रत्वात्" इति च पूर्वाधिकरणस्थमनुवदति ।।

2.1.24

उपसंहारदर्शनान्नेति चेन्न क्षीरवद्धि ।। 24 ।।

2.1.24

 

परस्य ब्रह्मणः सर्वज्ञस्य सत्यसङ्कल्पस्य स्थूलसूक्ष्मावस्थसर्वचेतनाचेतनवस्तुशरीरतया

2.1.24

 

सर्वप्रकारत्वेन सर्वात्मत्वं सकलेतरविलक्षणत्वं चाविरुद्धमिति स्थापितम्; इदानीं सत्यसङ्कल्पस्य परस्य ब्रह्मणः सङ्कल्पमात्रेण विचित्रजगत्सृष्टियोगो न विरुद्ध इति स्थाप्यते । ननु च परमिरशक्तीनां कारककला-पोपसंहारसापेक्षत्वदर्शनेन सर्वशक्तेर्ब्रह्मणः कारककलापानुपसंहारेण जगत्कारणत्वविरोधः कथमाशङ्कयते ? उच्यते; लोके तत्तत्कार्यजननशक्तियुक्तस्यापि तत्तदुपकरणापेक्षित्वदर्शनात्सर्वशक्तियुक्तस्य परस्य ब्रह्मणोऽपि तत्तदुपकरणविरहिणः स्रष्टृत्वं नोपपद्यत इति कस्यचिन्मन्दधियः शङ्का जायत इति सा निराक्रियते । घटपटा-दिकारणभूतानां कुलालकुविन्दादीनां तज्जननसामर्थ्ये सत्यपि कानिचिदुपकरणान्युपसंहत्यैव जनयितृत्वं दृश्यते । तज्जननाशक्ताः कारककलापोपसंहारेऽपि जनयितुं न शक्नुवन्ति; शक्ताः पुनः कारककलापोपसंहारे जनयन्तीत्येतानेव विशेषः । ब्रह्मणोऽपि सर्वशक्तेः सर्वस्य जनयितृत्वं तदुपकरणानामनुपसंहारे नोपपद्यते, प्राक्सृष्टेश्चासहायत्वं "सदेव सोम्येदमग्र आसीत्" "एको ह वै नारायण आसीत्" इत्यादिषु पतीयते; अतः स्रष्टृत्वं नोपपद्यत इत्येवं प्राप्तम् । तदिदमाशङ्कते-उपसंहारदर्शनान्नेति चेदिति ।

परिहरति - न क्षीरवद्धीति । न सर्वेषां कार्यजननशक्तानामुपसंहारसापेक्षत्वमस्ति; यथा क्षीरजला-देर्दधिहिमजननशक्तस्य तज्जनने; एवं ब्रह्मणोऽपि स्वयमेव सर्वजननशक्तेः सर्वस्य जनयितृत्वमुपपद्यते । हीति प्रसिद्धवन्निर्द्देशश्चोद्यस्य मन्दताख्यापनाय । क्षीरादिष्वातञ्चनाद्यपेक्षा न दध्यादिभावाय; अपि तु शैध्य्रार्थं रसविशेषार्थं च ।।

2.1.25

देवादिवदपि लोके ।। 25 ।।

2.1.25

 

यथा देवादयः स्वे स्वे लोके सङ्कल्पमात्रेण स्वापेक्षितानि सृजन्ति तथाऽसौ पुरुषोत्तमः कृत्स्नं जगत् सङ्कल्पमात्रेण सृजति । देवादीनां वेदावगतशक्तीनां दृष्टान्ततयोपादानम्, ब्रह्मणो वेदावकतशक्तेः सुखग्र-हणायेति प्रतिपत्तव्यम् ।।

2.1.26

कृत्स्नप्रसक्तिर्निरवयवत्वशब्दकोपो वा ।। 26 ।।

2.1.26

 

"सदेव सोम्येदमग्र आसीत्" "इदं वा अग्रे नैव किञ्चनासीत्" "आत्मा वा इदमेक एवाग्र आसीत्" इत्यादिषु कारणावस्थायां ब्रह्मैकमेव निरवयवमासीदिति कारणावस्थायां निरस्तचिद-चिद्विभागतया निरवयवं ब्रह्मैवासीत्दियुक्तम्; तदविभागमेकं निरवयवमेव ब्रह्म बहु स्यामिति सङ्कल्प्य आकाशवाय्वादिविभागं ब्रह्मादिस्तम्बपर्यन्तं क्षेत्रज्ञविभागं चाभवदिति चोक्तम्; एवं सति तदेव परं ब्रह्म कृत्स्नं कार्यत्वेनोपयुक्तमित्यभ्युपगन्तव्यम् । अथ चिदंशः क्षेत्रज्ञविभागविभक्तः, अचिदंशश्चाकाशादिवि-भागविभक्त इत्युच्यते, तदा "सदेव सोम्येदमग्र आसीत् एकमेवाद्वितीयम्" "ब्रह्मैकमेव आत्मैक एव" इत्ये-वमादयः कारणभूतस्य ब्रह्मणो निरवयवत्ववादिनः शब्दाः कुप्येयुः-बाधिता भवेयुः । यद्यपि सूक्षमचिदचि-द्वस्तुशरीरं ब्रह्म कारणम्, स्थूलचिदचिद्वस्तुशरीरं ब्रह्मकायर्मित्यभ्युपगम्यते; तथापि शरीर्यंशस्यापि कार्य-त्वाभ्युपगमादुक्तदोषो दुर्वारः, तस्य निरवयवस्य बहुभवनं च नोपपद्यते । कार्यत्वानुपयुक्तांशस्थितिश्च नोप-पद्यते । तस्मादसमञ्जसमिवाभाति । अतो ब्रह्मकारणत्वं नोपपद्यते ।। इत्याक्षिप्ते समाधत्ते -

2.1.27

श्रुतेस्तु शब्दमूलत्वात् ।। 27 ।।

2.1.27

 

तुशब्द उक्तदोषं व्यावर्तयति । नैवमसामञ्जस्यम्; कुतः ? श्रुतेः-श्रुतिस्तावन्निरवयवत्वं ब्रह्मणस्ततो विचित्रसर्गं चाह, श्रौतेऽर्थे यथाश्रुति प्रतिपत्तव्यमित्यर्थः । ननु च श्रुतिरपि अग्निना सिञ्चेदितिवत्परस्परा-न्वयायोग्यमर्थं प्रतिपादयितुं समर्था; अत आह-शब्दमूलत्वादिति । शब्दैकप्रमाणकत्वेन सकलेतरवस्तु-विसजातीयत्वादस्यार्थस्य विचित्रशक्तियोगो न विरुध्यत इति न सामान्यतो दृष्टं साधनं दूषणं वा अर्हति ब्रह्मा ।

2.1.28

आत्मनि चैवं विचित्राश्च हि ।। 28 ।।

2.1.28

 

किञ्च, एवम्-वस्त्वन्तरसम्बन्धिनो धर्मस्य वस्त्वन्तरे चारोपणे सति, अचेतने घटादौ धर्मास्त-द्विसजातीये चेतने नित्ये आत्मन्यपि प्रसज्यन्ते । तदप्रसक्तिश्च भावस्वभाववैचित्र्यादित्याह-विचित्राश्च हीति । यथा अग्निजलादीनामन्योन्यविसातीयानामोष्ण्यादिशक्तयश्च विसजातीया दृश्यन्ते; तद्वल्लोकदृष्टविसजातीये परे ब्रह्मणि तत्रतत्रादृष्टः सहस्रशः शक्तयस्सन्तीति न किञ्चिदनुपपन्नम् । यथोक्तं भगवता पराशरेण "निर्गुण-स्याप्रमेयस्य शुद्धस्याप्यमलात्मनः । कथं सर्गादिकर्तृत्वं ब्रह्मणोऽभ्युपगम्यते" । इति सामान्यदृष्टया परिचोद्य "शक्तयः सर्वभावानामचिन्त्यज्ञानगोचराः । यतोऽतो ब्रह्मणस्तास्तु सर्गाद्या भावशक्तयः । भवन्ति तपतां श्रेष्ठ पावकस्य यथोष्णता" इति । श्रुतिश्च "किं स्विद्वनं क उ स वृक्ष आसीद्यतो द्यावापृथिवी निष्टतक्षुः । मनीषिणो मनसा पृच्छतेदुतद्यदध्यतिष्ठद्भुवनानि धारयन् । ब्रह्म वनं ब्रह्म स वृक्ष आसीद्यतो द्यावापृथिवी निष्टतक्षुः । मनीषिणो मनसा विब्रवीमि वो ब्रह्माध्यतिष्ठद्भुवनानि धारयन्" इति । सामान्यतो दृष्टं चोद्यं सर्ववस्तुविलक्षणे परे ब्रह्मणि नावतरतीत्यर्थः ।।

2.1.29

इतश्च -

2.1.29

स्वपक्षदोषाच्च ।। 29 ।।

2.1.29

 

स्वपक्षे-प्रधानादिकारणवादे लौकिकवस्तुविसजातीयत्वाभावेन प्रधानादेर्लोकदृष्टा दोषास्तत्र भवे-

2.1.29

 

युरिति सकलेतरविलक्षणं ब्रह्मैव कारणमभ्युपगन्तव्यम् । प्रधानं च निरवयवम्; तस्य निरवयवस्य कथ- मिव महदादिविचित्रजगदारम्भ उपपद्यते । सत्त्वं रजस्तम इति तस्यावयवा विद्यन्त इति चेत् तत्रेदं विवे-चनीयम् किं सत्त्वरजस्तमसां समूहः प्रधानम्; उत सत्त्वरजस्तमोभिरारब्धं प्रधानम् ? अनन्तरे कल्पे प्रधानं कारणमिति स्वाभ्युपगमविरोधः, स्वाभ्युपेतसङ्खयाविरोधश्च । समूहपक्षे च तेषां निरवयवत्वेन प्रदेशभेद-मनपेक्ष्य संयुज्यमानानां न स्थूलद्रव्यारम्भकत्वसिद्धिः । परमाणुकारणवादेऽपि तथैव अणवो हि निरंशाः निष्प्रदेशाः प्रदेशभेदमनपेक्ष्य परस्परं संयुज्यमाना अपि न स्थूलकार्यारम्भाय प्रभवेयुः ।

2.1.30

सर्वोपेता च तद्दर्शनात् ।। 30 ।।

2.1.30

 

सकलेतरवस्तुविसतीया परा देवता सर्वक्तयुपेता च । तथैव परां देवतां दर्शयन्ति हि श्रुतयः "पराऽस्य शक्तिर्विविधैव श्रूयते स्वाभाविकी ज्ञानबलक्रिया च" तथा "अपहतपाप्मा विजरो विमृत्युर्विशोकोविजि-घत्सोऽपिपासः" इति सकलेतरविसजातीयतां परस्या देवतायाः प्रतिपाद्य "सत्यकामः सत्यसङ्कल्पः" इति सर्वशक्तियोगं प्रतिपादयन्ति । तथा "मनोमयः प्राणशरीरो भारूपः सत्यकामः सत्यसङ्कल्प आकाशात्मा सर्वकर्मा सर्वकामः सर्वगन्धः सर्वरसः सर्वमिदमभ्यात्तो अवाक्यनादरः" इति च ।

2.1.31

विकरणत्वान्नेति चेत्तदुक्तम् ।। 31 ।।

2.1.31

 

यद्यप्येकमेव ब्रह्म सकलेतरविलक्षणं सर्वशक्ति; तथापि "न तस्य कार्यं करणं च विद्यते" इति करणवि-रहिणस्तस्य न कार्यारम्भः सम्भवतीति चेत्; तत्रोत्तरम्- "शब्दमूत्लबात्" "विचित्राश्च हि" इत्युक्तम् ।

2.1.31

 

शब्दैकप्रमाणकं सकलेतरविलक्षणं तत्तत्करणविरहेणापि तत्तत्कार्यसमर्थमित्यर्थः । तथा च श्रुतिः "पश्यत्य- चक्षुः स #ृणोत्यकर्णः । अपाणिपादो जवनो ग्रहीता" इत्येवमाद्या ।

2.1.32

न प्रयोजनवत्त्वात् ।। 32 ।।

2.1.32

 

यद्यपीश्वरः प्राक् सृष्टेरेक एव सन् सकलेतरविलक्षणत्वेन सर्वार्थशकितयुक्तः स्वयमेव विचित्रं जगत्स्रष्टुं शक्नोति; तथापीश्वरकारणत्वं न सम्भवति, प्रयोजनवत्त्वाद्विचित्रसृष्टेः, ईश्वरस्य च प्र-योजनाभावात् । बुद्धिपूर्वकारिणामारम्भे द्विविधं हि प्रयोजनं-स्वार्थः परार्थो वा । न हि परस्य ब्रह्मणः स्व-भावत एवावाप्तसमस्तकामस्य जगत्सर्गेण किञ्चन प्रयोजनमनवाप्तमवाप्यते । नापि परार्थः, अवाप्तकामस्य परार्तता हि परानुग्रहेण भवति; न चेदृशगर्भजन्मजरामरणनरकादिनानाविधानन्तदुःखबहुलं जगत्करुणावान् सृजति, प्रत्युत सुखैकतानमेव जनयेज्जगत्करुणया सृजन्; अतः प्रयोजनताभावाद्ब्रह्मणः कारणत्वं नोप- पद्यत इति ।।

2.1.33

 

एवं प्राप्ते प्रचक्ष्महे -

2.1.33

लोकवत्तु लीलाकैवल्यम् ।। 33 ।।

2.1.33

 

अवाप्तसमस्तकामस्य परिपूर्णस्य स्वसङ्कल्पविकार्यविविधविचित्रचिदचिन्मिश्रजगत्सर्गे लीलैव केवलं

2.1.33

 

प्रयोजनम्, लोकवत्-यथा लोके सप्तद्वीपा मेव मेदिनीमधितिष्ठतः सम्पूर्णशौर्यवीर्यपराक्रमस्यापि महाराजस्य केवललीलैकप्रयोजनाः कन्तुकाद्यारस्भादृश्यन्ते; तथैव परस्यापि ब्रह्मणः स्वसङ्कल्पमात्रावकप्तजगज्जन्मस्थि-तिध्वंसादेर्लीलैव प्रयोजनमिति निरवद्यम् ।।

2.1.34

वैषम्यनैर्घृण्ये न सापेक्षत्वात्तथा हि दर्शयति ।। 34 ।।

2.1.34

 

यद्यपि परमपुरुषस्य सकलेतरचिदचिद्वस्तुविलक्षणस्याचिन्त्यशक्तियोगात्प्राक्सृष्टेरेकस्य निरवयवस्यापि विचित्रचिदचिन्मिश्रजगत्सृष्टिः सम्भाव्येत, तथापि देवतिर्यङ्मनुष्यस्थावरात्मनोत्कृष्टमध्यमापकृष्टसृष्टया पक्षपातः प्रसृज्येत, अतिघोरदुःखयोगकरणान्नैर्घृण्यं चावर्जनीयमिति । तत्रोत्तरम्-न सापेक्षत्वादिति । न प्रसज्येयातां वैषम्यनर्घृण्ये, कुतः ? सापेक्षत्वात्-सृज्यमानदेवादिक्षेत्रज्ञकर्मसापेक्षत्वाद्विषमसृष्टेः । देवादीनां क्षेत्रज्ञानां देवादिशरीरयोगं तत्तत्कर्मसापेक्षं दर्शयन्ति हि श्रुतिस्मृतयः "साधुकारी साधुर्भवति पापकारी पापो भवति पुण्यः पुण्येन कर्मणा भवति पापः पापेन कर्मणा" तथा भगवता पराशरेणापि देवादिवैचित्र्यहेतुः सृज्यमानानां क्षेत्रज्ञानां प्राचीनकर्मशक्तिरेवेत्युक्तं "निमित्तमात्रमेवासौ सृज्यानां सर्गकर्माणि । प्रधान-कारणीभूता यतो वै सृज्यशक्तयः । निमित्तमात्रं मुक्तवैव नान्यत्किञ्चिदपेक्षते । नीयते तपतां श्रेष्ठ स्वशक्तया वस्तु वस्तुताम्" इति । स्वशक्तया-स्वकर्मणैव देवादिवस्तुताप्रष्तिरिति ।

2.1.35

न कर्माविभागादिति चेन्नानादित्वादुपपद्यते चाप्युपलभ्यते च ।। 35 ।।

2.1.35

 

प्राक्सृष्टेः क्षेत्रज्ञा नाम न सन्ति कुतः ? अविभागश्रवणात्, "सदेव सोम्येदमग्र आसीत्" इति; अतः तदानीं तदभावात्तत्कर्म न विद्यते, कथं तदपेक्षं सृष्टिवेषम्यमित्युच्यत इति चेन्न अनादित्वात् क्षेत्रज्ञानां

2.1.35

 

तत्कर्मप्रवाहाणां च । तदनादित्वेऽप्यविभाग उपपद्यते च; यतस्तत् क्षेत्रज्ञवस्तुपरित्यक्तनामरूपं ब्रह्मशरीर-त्तयापि पृथग्व्यपदेशानर्हमतिसूक्ष्मम् । तथा अनभ्युपगमे अकृताभ्यागमकृतविप्रणाशप्रसङ्गश्च । उपलभ्यते च तेषामनादित्वं "न जायते म्रियते वा विपश्चित्" इति । सृष्टिप्रवाहानादित्वं च "सूर्याचन्द्रमसौ धाता यथा-पूर्वमकल्पयत्" इत्यादौ । "तद्धेदं तार्ह्यव्याकृतमासीत्तन्नामरूपाभ्यां व्याक्रियत" इति नामरूपव्याकरणमा-त्रश्रवणात् क्षेत्रज्ञानं स्वरूपानादित्वं सिद्धम् । स्मृतावपि "प्रकृतिं पुरुषं चैव विद्धयनादी उभावपि" इति । अतस्सर्वविलक्षणत्वात्सर्वशक्तित्वाल्लीलैकप्रयोजनत्वात् क्षेत्रज्ञकर्मानुगुण्येन विचित्रसृष्टियागाद्ब्रह्मैव जग-त्कारणम् ।

2.1.36

सर्वधर्मोपपत्तेश्च ।। 36 ।।

2.1.36

 

प्रधानपरमाण्वादीनां कारणत्वे यद्धर्मवैकल्यमुक्तं वक्ष्यमाणं च, तस्य सर्वस्य धर्मजातस्य कारणत्वो-पपादिनो ब्रह्मण्यमुपपत्तेश्च ब्रह्मैव जगत्कारणमिति स्थितम् ।।

इति श्रीमद्भगवद्रामानुजविरचिते शारीरक-मीमांसाभाष्ये द्वितीयस्याध्यायस्य प्रथमः पादः ।।



2.2.1 ।। रचनानुपपत्तेश्च नानुमानं प्रवृत्तेश्च ।।

2.2.1

 

उक्तं जगज्जन्मादिकारणं परं ब्रह्मेति; तत्र परैरुद्भाविताश्च दोषाः परिहृताः, इदानीं स्वपक्षरक्षणाय परपक्षाः प्रतिक्षिप्यन्ते । इतरथा कस्यचिन्मन्दधियः तेषां पक्षाणां युत्तयाभासमूलतामजानतः प्रामाणिकत्वशङ्कया वैदिकपक्षे किंचिछद्धावैकल्यं जायेतापि । अतः परपक्षप्रतिक्षेपाय अनन्तरः पादः प्रवतर्ते ।तत्र प्रथमं तावत् कापिलमतं निरस्यते, वैदिकानुमतसत्कार्यवादाद्यर्थसंग्रहेण एतस्य सत्पक्षनिक्षेप-सम्भावनाभ्रमहेतुत्वातिरेकात् । "इक्षतेर्नाशब्दम्" इत्यादिभिः वैदिकवाक्यानां अतत्परत्वमात्रमुक्तम्; अत्रैव तत्पक्षस्वरूपप्रतिक्षेपः क्रियत इति न पौनरुक्तयाशङ्का । एषा हि सांख्यानां दर्शनस्थितिः "मूलप्रकृतिरविकृतिः महदाद्याः प्रकृतिविकृतयः सप्त । षोडशकश्च विकारो न प्रकृतिर्न विकृतिः पुरुषः" इति तत्त्वसंग्रहः । मूलप्रकृतिर्नाम सुखदुःखमाहात्मकानि लाघवप्र्रकाशचलनोपष्टम्भनगौरवावरण कार्याण्यत्यन्तातीन्द्रियाणि कार्य्यै-

2.2.1

 

कनिरूपणविवेकान्यन्यूनातिरेकाणि समतामुपतानि सत्त्वरजस्तमांसि द्रव्याणि; सा च सत्त्वरजस्तमसां साम्यरूपा प्रकृतिएका स्वयमचेताऽनेकचेतनभोगापवर्गार्था नित्या सर्वगता सततविक्रिया न कस्यचिद्विकृतिः, अपि तु परमकारणमेव । महदाद्यास्तद्विकृतयोः, अन्येषां च प्रकृतयः सप्त; महानहङ्कारः शब्दतनमात्रं स्पशत-न्मात्रं रूपतन्मात्रं रसतन्मात्रं गन्धतन्मात्रमिति । तत्र अहङ्कारस्त्रिधा - वैकातिकस्तैजसो भू#ादिश्च, क्रमात्सा-त्त्विको राजसस्तामसश्च; तत्र वैकारिकः सात्त्विक इन्द्रिवादिः, भूतादिस्तामसो महाभतहेतुभूततन्मात्रहेतुः, तैजसो राजसस्तूभयोरनुग्राहकः । आकाशादीनि पञ्च महाभूतानि । श्रोत्रादीनि पञ्च ज्ञानेन्द्रियाणि, वागादीनि पञ्च कम्र्मेन्द्रियाणि, मन इति केवलविकाणाः षोडश; पुरुषस्तु निष्परिणामत्वेन न कस्यचित्प्रकृतिः, न कस्य-चिद्विकृति; । तत एव निर्धर्म्मकश्चैतन्यमात्रवपुर्नित्यो निष्क्रियः सर्वगतः प्रतिशरीरं भिन्नश्च; निर्विकारत्वान्नि-ष्क्रियत्वाच्च तस्य कर्तृत्वं भोक्तृत्वं च न सम्भवति । एवम्भूतेऽपि तत्त्वे मूढाः प्रकृतिपुरुषसन्निधिमात्रेण पुरुषस्य चैतन्यं प्रकृतावध्यस्य प्रकृतेश्च कर्तृत्वं स्पटिकमणाविव जपाकुसुमस्यारुणिमानं पुरुषऽध्यस्य अहं कर्ताभोक्तेति#े मन्यन्ते । एवमज्ञानाद्भोगः तत्त्वज्ञानाच्चापवर्गः । तदेतत्प्रत्वक्षानुमानागमैः साधयन्ति, तत्र प्रत्यक्षसिद्धेषु पदार्थेषु नातीव विवादपदमस्ति । आगमोऽपि कपिलादिसर्वज्ञज्ञानमूल इति, सोऽपि प्रथमे काण्डे प्रमाण

2.2.1

 

लक्षणे निरस्यप्रयः । यदिदं प्रधानमेव जगत्कारणमित्यनुमानम्, तन्निरसनेन तन्मतं सर्वं निरस्तं भवतीति तदेव निरस्यते । ते चैवं वर्णयन्ति - कृत्स्नस्य जगतः एकमूलत्वमवश्याभ्युपगमनीयम्; अनेकेभ्यः कार्य्येत्पत्त्य-भ्युपगमे कारणानवस्थानात् । तन्तुप्रभृतयो ह्यवयवाः स्वांशभूतढः षड्भिः पार्श्चैः परस्परं स्युज्यमानां अवयविनमुत्पादयन्ति; ते च तन्त्वादयः स्वावयवैस्तथाभूतैरुत्पाद्यन्ते; ते च तथाभूतैः स्वावयवैरिति परमा-णुभिरपि स्वकीयैः षह्भिः पार्श्चैः स्युज्यमानैरेव स्वकार्य्येत्पादनमभ्युपेतव्यम्, अन्यथा प्रथिमानुपपत्तेः । परमाणवोऽप्यंशित्वेन स्वांशैस्तथततैवोत्पाद्यन्ते, ते च स्वांशैरिति न क्कचित्कारणव्यवस्थितिः, अतः कारण व्यवस्थासिद्धयर्थमेकं द्रव्यं विविधविचित्रपरिणामशक्तियुक्तम् स्वयमप्रच्युतस्वरूपमेव महदाद्यनन्तावस्थाश्रयः कारणमाश्रयणीयम् । तच्चैकं कारणं गुणत्रयसाम्यरूपं प्रधानमिति तत्कल्पने हेतुनुपन्यस्यन्ति "भेदानां परिमाणातसमन्वयाच्छक्तितः प्रवृत्तेश्च । कारणकार्यविभागात् अविभागाद्वैश्चरूप्यस्य ।। कारणमस्त्यव्यक्तम्"

2.2.1

 

इति । अयमर्थः - विश्वरूप्यमेव वैश्वरूप्यम्; विचित्रसन्निवेशं तनुभुवनादिकृत्स्नं जगत्; तच्च जगद्विचित्रसन्निवे-शत्वेन कार्य्यभूतं तत्सरूपाव्यक्तकारणकम् कुतः? कार्य्यत्वात्; कार्य्यस्य हि सर्वस्य तत्सरूपात्कारणविशेषा-द्विभागस्तस्तिन्नेवाविभागश्च दृश्यते; यथा घटमुकुटादेः कार्य्यस्य तत्सरूपान्मृत्सुवणदिः कारणाद्विभागस्त-स्मिन्नेव चाविभागः, अतो विश्वरूपस्य जगतस्त्सरूपात्प्रधानादुत्पत्तिः तस्मिन्नेव लयश्चेति

प्रधानकारणकमेव जगत् । गुणत्रयसाम्यरूपं प्रधानमेव जगत्सरूपकारणम्; सत्त्वरजस्तमोमयसुखदुःखमोहात्मकत्वाजगतः । यथा मृदात्मनो घटस्य मृद्द्रव्यमेव कारणम्, तदेव हि तदुत्पत्त्याख्यप्रवृत्तिशक्तिमत, तथा दर्शनात् । अव्यक्तस्य गुणसाम्यरूपस्य देशतः कालतश्चापतिमितस्यैव कारणत्वम् भेदानाम् महदहङ्कारतन्मात्रातीनां परिमितत्वादव-गम्यते । महनादीनि च घटादिवत्परिमितानि कृत्स्नजगदुत्पत्तौ न प्रभवन्ति, अतस्त्रिगुणं जगद्गुणत्रयसाम्यरूप- प्रधानैककारणमिति निश्चीयते ।। अत्रोच्यते - रचनानुपपत्तेश्च नानुमानं प्रवृत्तेश्च - अनुमी#ेयत इत्यनुमानम्,

2.2.1

 

न भवदुक्तं प्रधानं विचित्रजगद्रचनेसमर्थम्, अचेतनत्वे सति तत्स्वभावाभिज्ञानधिष्ठितत्वात्; पदेवं तत्तथा, यथा रथप्रासादादिनिर्माणे केवलदार्वादिकम् । दार्वादेरचेतनस्य तज्ज्ञानधिष्ठितस्य कार्य्यारम्भानुपपत्तेदर्शनात, तज्ज्ञानधिष्ठितस्य कार्य्यारम्भप्रवृत्तेर्दर्शनाच्च न प्राज्ञानधिष्ठितं प्रधानं कारणमित्युक्तं भवति । चकारादनवय-स्यानैकान्त्यं समुच्चिनोति; न ह्यन्वितं शौक्लयगोत्वादि कारणत्वव्याप्तम्, न च वाच्यं माभृदन्वितानामपि शौक्लयादिधर्माणां कारणत्वम्, द्रव्यस्य तु हेमादेः कार्य्येऽन्वितस्य कारणत्वव्याप्तिरस्त्येव; सत्त्वादीन्यपि द्रव्याणि कार्य्येऽन्वितानि कारणत्वव्याप्तानि - इति । यतः सत्त्वादयो द्रव्यधर्म्माः, न तु द्रव्यस्वरूपम्, सत्त्वा-दयो हि पृथिव्यादिद्रव्यगतलघुत्वप्रकाशादि#ेहेतुभूताः तत्स्वभावविशेषा एव न तु मृद्धिरण्यादिवद् द्रव्यतया

2.2.1

 

कार्य्यान्विता उपलभ्यन्त; गुणा इत्येव च सत्त्वादीनां प्रसिद्धिः । यच्च कारणव्यवथासिद्धये जगत एकमूल-त्वमुक्तं तदपि सत्वादीनामनेकत्वान्नोपपद्यते । अत एव कारणव्यवस्था च न सिद्धयति । साभ्यावस्थाः सत्वादय एव हि प्रधानमिति त्वन्मतम् । अतः कारणबहुत्वादनवस्था तदवस्थैव । न च तेषामपरिमितत्वेन व्यवस्थासिद्धिः । अपरिमितत्वे हि त्रयाणामपि सर्वगतत्वेन न्यूनाधिकभावाभावद्वैपमयासिद्धेः कार्य्यारम्भा-सम्भवात् । कार्य्यारम्भायैव परिमितत्वमवश्याश्रयणीयम् ।।

2.2.2

 

यत्र रथादिषु स्पष्टं चेतनाधिष्ठितत्वं दृष्टं तद्वयतिरिक्तं सर्वं पक्षीकृतमित्याह -

2.2.2 पयोऽम्बुवच्चेत्तत्रापि ।

2.2.2

 

यदुक्तं प्रधानस्य प्राज्ञानधिष्ठितस्य विचित्रजगद्रचनानुपपत्तिरिति, तन्न; यतः पयोऽम्बुवत्प्रवृत्तिरुपपद्यते । पयसस्तावद्दधिभावेन परिणममानस्यानन्यापेक्षस्याद्यपरिस्पन्दनप्रभृतिपरिणामपरम्परा स्वत एवोपपद्यते; यथा च वारिदसवमुक्तस्याम्बुन एकरसस्य नालिकेलतालचूतकपित्थनिम्बतिन्ति#ृण्यादिविचित्ररसरूपेण परिणाम-

प्रवृत्तिः स्वत एव दृश्यते; तथा प्रधानस्यापि परिणामस्वभावस्याऽन्यानधिष्ठितस्यैव प्रतिसर्गावस्थायां सदृश-परिणामेनावस्थितस्य सर्गावस्थायां गुणववैषम्यनिमित्तविचित्रपरिणाम उपपद्यते । यथोक्तं "परिणामतः" सलिलवत् प्रतिप्रतिगुणाश्रयविशेषा"दिति । तदेवमव्यक्तमनन्यापेक्षं प्रवर्तत इति चेत् अत उत्तरं - तत्रापीति; यत् क्षीरजलादिदृष्टान्ततया निदर्शिम्, तत्रापि प्राज्ञानधिष्ठाने प्रवृत्तिर्नोपपद्यते । तदपि पूर्वमेव पक्षीकृतमित्य-भिप्रायः । "उपसंहारदशर्नान्नेति चेन्न क्षीरवद्धि" इत्यत्र दृष्टपरिकरान्तरतहितस्यापि स्वासाधारणपरिणाम उपपद्यत इत्येतावदुक्तम्, न प्राज्ञाधिष्ठितत्वं नराकृतम्, "योऽप्सु तिष्ठन्" इत्यादिश्रुतेः ।।2 ।।

2.2.3 2.2.3

2.2.3

 

इतश्च - सत्यसंकल्येश्वराधिष्ठानापेक्षपरिणामित्वे सर्गव्यतिरेकेण प्रतिसर्गावस्थयाऽनवस्थितप्रसंगाच्च न प्राज्ञा-नधिष्ठितं

प्रधानं कारणम्; प्राज्ञाधिष्ठितत्वे तस्य सत्यसंकल्पत्वेन सर्गप्रतिसर्गविचित्रसृष्टिव्यवस्थासिद्धिः । न च वाच्यं प्राज्ञाधिष्ठितत्वेऽपि तस्यावाप्तसमस्तकामस्य परिपूर्णस्यानवधिकातिशयानन्दस्य निरवद्यस्य निरञ्जनस्य प्सर्गप्रतिसगर्व्यवस्ताहेत्व भावाद्विषमसृष्टौ निर्दयत्वप्रसंगाच्च समानाऽयं दोष इति; परिपूर्णस्यापि लीलार्थप्रवृ-त्तसम्भवात्, सर्वज्ञस्य तस्य परिणामविशेषापन्नप्रकृतिदर्शनरूपसर्गप्रतिसर्गविशेषहेतोस्मम्भवात्, क्षात्रज्ञकर्म्म-

2.2.3

 

णामेव विषमसृष्टेव्यवस्थापकत्वाच्च । नन्वेवं क्षेत्रज्ञपुण्यापुण्यरूपकर्म्मभिरेव सर्वाः व्यवस्थाः सिद्धयन्तीति कृतमीश्वरेणाधिष्ठात्रा; पुण्यापुण्यरूपानुष्ठितकर्म्मसंस्कृता प्रकृतिरेव पुरुषार्थानुरूपं तथा तथा व्यवस्थया परिणंस्यतेः यथा विपादिद्वषितानामन्नपानादीनामौषधिविशेषाप्यायितानां च सुखदुःखहेतुभूतः परिणामविशेषो देशकालव्यवस्थया दृश्यते; अतस्सर्गप्रतिसर्गव्यवस्था देवादिविषमसृष्टिः कैवल्यव्यवस्था च सर्वप्रकारपरिणाग-शक्तियुक्तस्य प्रधानस्यैवोपपद्यते इति । अनभिज्ञे; भवान्पुण्यापुण्यकर्म्मस्वरूपयोः, पुण्यापुण्यस्वरूपे हि शास्त्रैकसमधिगम्ये; शास्त्रं चानादिनिधनाविच्छिन्नपाठसम्प्रदायानाघ्रातप्रमादादिदोषगन्धवेदाख्याक्षरराशिः, तच्च परमपुपाराधनतद्विपर्य्ययरूपे कर्म्मणी पुण्यापुण्ये, तदनुग्रहनिग्रहायत्ते च तत्फले सुखदुःखे इति वदति । तथाह द्रमिडाचार्य्यः "फलसंविभत्सया हि कर्मभिरात्मानं पिप्रीपन्ति स प्रीतोऽलं फलाये"ति शास्त्रमर्थ्यादा इति । तथा च श्रुतिः "इष्टापूतं बहुधा जातं विश्वं विभर्ति भुवनस्य नाभिः" इति । तथा च भगवता स्वयमेवोक्तम् "यत प्रवृत्तिर्भूतानां येन सर्वमिदं ततं स्वकर्मणा तमभ्यर्च्य सिदिं्ध विन्दति मानवः" इति "तानहं द्विषतः क्रूरान्-संसारेषु नराधमान् । क्षिपाम्यजस्त्रमशुभानासुरीष्वेव योनिषु" इति च स भगवान्पुरुषोत्तमोऽवाप्तसमस्तकामः सर्वज्ञः सर्वेश्वरः सत्यसंकल्पः स्वमाहात्म्यानुगुणलीलाप्रवृत्तः एतानि कर्माणि समीचीनान्येतान्यसमीचीनानीति कर्म्मद्वैविध्यं संविधाय तदुपादानोचितदेहेन्द्रियादिकं तन्नियमनशकिं्त च सर्वेषां क्षेत्रज्ञानां सामान्येन प्रदिश्य

2.2.3

 

स्वशासनावबोधिशास्त्रं च प्रदर्श्य तदुपसंहारार्थं चान्तरात्मतयाऽनुप्रविश्य अनुमन्तृतया च नियच्छँस्तिष्ठति । क्षेत्रज्ञासातु तदाहितशक्तयस्तत्प्रदिष्टकरणकलेवरादिकास्तदाधाराश्च स्वयमेव स्वेच्छानुगुण्येन पुण्यापुण्य-रूपेकर्म्कणी उपाददते; ततश्च पुण्यरूपकर्म्मकारिणं स्वशासनानुवर्तिनं ज्ञात्वा धर्मार्थकाममौक्षैर्वर्धयते; शासनातिवर्तनं च तद्विपर्ययैर्योजयति, अतः स्वातन्त्र्#ादिवैकल्यचोद्यानि नावकाशं लभन्ते । दया हि नाम

2.2.3

 

स्वार्थनिरपेक्षा परदुःखासहिष्णुता, सा च स्वशासनातिवृत्तिव्यवसायिन्यपि वर्तमाना न गुणायावकल्पते; प्रत्युतापुंस्त्वमेवावहति; तन्निग्रह एव तत्र गुणः, अन्यथा शत्रुनिग्रहादीनामगुणत्वप्रसंगात् । स्वशासनाति-वृत्तिव्यवसायनिवृत्तिमात्रेणाऽनाद्यनन्तकल्पोपचितदुर्विषहानन्तापराधानङ्गीकारेण निरतिशयसुखसमवृद्धये स्वयमेव प्रयतते । यथोक्तं "तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम् । ददामि बुद्धियोगं तं येन मामुपयान्ति ते ।। तेषामेवानुकम्पार्थमहमज्ञानजं तमः । नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता"इति । अतः प्राज्ञान-धिष्ठितं प्रधानन्न कारणम् ।। 3 ।।

2.2.4

अथ स्यात् - यद्यपि प्राज्ञानधिष्ठितायाः प्रकृतेः परिस्पन्दप्रवृत्तिरपि न सम्भवतीत्युक्तम्, तथाऽप्यनपेक्षाया एव परिणामप्रवृत्तिः सम्भवति, तथा दर्शानात्; धेन्वादिनोपयुक्तं हि तृणोदकादि स्वयमेव क्षीराद्याकारेण परिणम-मानं दृश्यते । अतः प्रकृतिरपि स्वमेव जगदाकारेण परिणंस्यते - इति । तत्राह -

2.2.4 2.2.4

2.2.4

 

नैतदुपपद्यते, तृणादेः प्राज्ञानधिष्ठितस्य परिणामाभावाद्दृष्टान्तासिद्धेः, कथमसिद्धिः ? अन्यत्राभावात् । यदि हि तृणोदकादिकमनुडुहाद्युपयुक्तं प्रहीणं वा क्षीराकारेण पर्यणंस्यत; ततः प्राज्ञानधिष्ठितमेव परिणमत इति वक्तु-

2.2.4

 

मशक्ष्यत; न चैतदस्ति; अतो धेन्वाद्युपयुक्तं प्राज्ञ एव क्षीरीकरोति "पयोऽम्बुवच्चेत्तत्रापी"त्युक्तमेवात्र प्रपञ्चितं तत्रैव व्यभिचारप्रदर्शनाय ।। 4 ।।

2.2.5 2.2.5

2.2.5

 

अथोच्येत - यद्यपि, चैतन्यमात्रवषुः पुरुषो निषितक्रयः, प्रधानमपि दृक्छक्तिविकलम्; तथापिपुरुषसन्निधा-नादचेतनंप्रधानं प्रवर्तते, तथा दर्शनात्; गभनशक्तिविकलदृक्छक्तियुक्तपङ्गुसन्निधानात्तच्चैतन्योपकृतो दृक्छ-क्तिविकलः प्रवृत्तिशक्तोऽन्धः प्रवर्तते; अयस्कान्ताश्मसन्निधानाच्चायः प्रवर्तते । एवं प्रकृति-पुरुषसंयोगकृतो जगत्सर्गः प्रवर्तते । ययोक्तं "पुरुषस्य दर्शनार्थं कैवल्यार्थं तथा प्रथानस्य । षड्ग्वन्धवदुभयोरपि संयोरपि संयोगस्तत्कृतः सर्गः"इति । पुरुषस्य प्रधानापभोगार्थं कैवल्यार्थं च पुरुषसन्निधानात्प्रधानं सर्गादौ प्रवर्तत इत्यर्थः । अत्रोत्तरं - तथापीति । एवमपि प्रधानस्य प्रवृत्त्यसम्भवस्तदवस्थ एव, पङ्गोर्गमनशक्तिविकलस्यापि मार्गदर्शनतदुपदेशादयः कादाचित्का विशेषाः सहस्रशः सन्ति; अन्धोऽपि चेतनः संस्तदुपदेशाद्यवगमेन प्रवर्तते; तथाऽयस्कान्तमणेरप्ययःसमीपागमनादयस्सन्ति, पुरुषस्य तु निष्क्रियस्य न तादृशविकाराः सम्भवन्ति । सन्निधानमात्रस्य नित्यत्वेन नित्यसर्गप्रसंगो नित्यमुक्तत्वेन बन्धाभावोऽपवर्गाभावश्च ।। 5 ।।

2.2.6 2.2.6

2.2.6

 

गुणानामुत्कर्षनिकर्षनिबन्धनाङ्गाङ्गिभावाद्धि जगत्प्रवृत्तिः प्रतिप्रतिगुणाश्रयविशेषादिति वतद्भिर्भवा-द्भिरभ्युपगम्यते । प्रतिसर्गावस्थायान्तु साम्यावस्थानां सत्त्वरजस्तमसामन्योन्याधिक्यन्यूनत्वाभावा-दङ्गाङ्गिभावानुपपत्तेर्न जगत्सगर् उपपद्यते; तदाऽपि वैषम्याभयुपगमे नित्यसर्गप्रसंगः । अतश्च न प्राज्ञान- धिष्ठितं प्रधानं कारणम् ।। 6 ।।

2.2.7 2.2.7

2.2.7

 

दूषितप्रकारातिरिक्तप्रकारान्तरेण प्रधानानुमितौ च प्रधानस्य ज्ञातृत्वशक्तिवियोगात् त एव दोषाः प्रादुःष्युः । अतो न कथञ्चिदप्यनुमानेन प्रधानसिद्धिः ।। 7 ।।

2.2.8 2.2.8

2.2.8

 

अनुमानेन प्रधानसिद्धयभ्युपगमेऽ#ीप प्रधानेन प्रयोजनाभावान्नतदनुमातव्यम् "पुरुषस्य दर्शनार्थं कैवल्यार्थं तथा प्रधानस्ये"ति प्रधानस्य प्रयोजनं पुरुषभोगापवर्गावभिमतौ, तौ च न सम्भवतः; पुरुषस्य चैतन्यमात्रवपुषो निष्क्रियस्य निर्विकारस्य निर्मलस्य तत एव नित्यमुक्तस्वरूस्य प्रकृतिदर्शनरूपो भोगस्तद्वियोगरूपोऽपवर्गश्च न सम्भवति । एवंरूपस्यैव प्रकृतिसन्निधानात्तत्परिणामविशेषसुखदुःखदर्शनरूपभोगसम्भावनायां प्रकृतिसन्नि-धानस्य नित्यत्वेन कदाचिदप्यपवर्गो न सेत्स्यति ।। 8 ।।

2.2.9 2.2.9

2.2.9

 

विप्रतिषिद्धं चेदं सांख्यानां दर्शनम् । तथाहि - प्रकृतेः परार्थत्वेन दृश्यत्वेन भोग्यत्वेन च प्रकृतेर्भोक्तारम-धिष्ठातारं द्रष्टारं साक्षिणं च पुरुषमभ्युपगम्य प्रकृत्यैव साधनभृत्या तस्य कैवल्यमपि प्राप्यं वदन्त एव तस्य नित्यनिर्विकार चैतन्यमात्रस्वरूपतया अकर्तृत्वं कैवल्यं च स्वरूपमेवाहुः; एवम्भूतनिर्विकारोदासीनपुरु-षसन्निधानात्प्रकृतेरितराध्यासेन सर्गादिप्रवृतिं पुरुषभोगापवर्गार्थत्वं चाहुः "संघातपरार्थत्वात् त्रिगुणादि-विषर्य्ययादधिष्ठानात् । पुरुषोऽस्ति भोक्तृभावात्कैवल्यार्थप्रवृत्तेश्च । तस्माच्च विपर्य्यासात्सिद्धं साक्षित्वमस्य

2.2.9

 

परुषस्य । कैवल्यं माध्यस्थ्यं द्रव्टृत्वं कर्त्तृभावश्च" इति । "पुरुषविमोक्षनिमित्तं तथा प्रवृत्तिः प्रधानस्य"इत्युत्त-वैवमाहुः "तस्मान्न वध्वते नापि मुच्यते नापि संसरति कश्चित् । संसरति बध्यते मुच्यते च नानाश्रया प्रकृतिः" इति । तथा "तस्मात्तत्संयोगादचेतनं चेतनावदिव लिङ्गम् । गुणकर्तृत्वे च तथा कर्त्तेव भवत्युदासीनः । पुरुषस्य दर्शनार्थं कैवल्यार्थं तथा प्रधानस्य । पङ्ग्वन्धवदुभयोरपि संयोगस्तत्कृतः सर्गः" इति । साक्षित्वद्रष्टृत्वभोक्तृ-त्वादयो नित्यनिर्विकारस्याकर्तुरुदासीनकैवल्यैकस्वरूपस्य न सम्भवन्ति । एवंरूपस्य तस्याध्यासमूलो भ्रमोऽपि न सम्भवति, अध्यासभ्रमयोरपि विकारत्वात्, प्रकृतेश्च तौ न सम्भवतः, तयोश्चेतनधर्म्मत्वात ।

2.2.9

 

अध्यासो हि नाम चेतनस्यान्यास्मिन्नन्यधर्मानुसन्धानं, स च चेतनधर्म्मो विकारश्च । न च पुरुषस्य प्रकृति-सन्निधिमात्रेणाध्यासादयः सम्भवन्ति, निर्विकारत्वादेव सम्भवन्ति चेत् नित्यं प्रसज्येरन्; सन्निधेरकिञ्चि-त्करत्वं च, न विलक्षणत्वादित्यत्र प्रदिपादितं, प्रकृतिरेव संसरति वध्यते मुच्यते चेत् कथं नित्यमुक्तस्य पुरुषस्योपकारिणी सेत्यच्यते? वदन्ति हि "नानाविधैरुपायैरूपकारिण्यनुपकारिणः पुंसः । गुणवत्यगुणस्य सतस्तस्यार्थमपार्थकं चरति" इति । यथा प्रकृतिर्येन परुषेण यथास्वभावा दृष्टा तस्मात्पुरुषात्तदानीमेव निवर्तत इति चाहुः । "रङ्गस्य दर्शयित्वा निवतर्ते नर्तकी यथा नृत्तात् । पुरुषस्य यथाऽऽत्मानं प्रकाश्य विनिवर्तते प्रकृतिः ।। प्रकृतेः सुकुमारतरं न किञ्चिदस्तीति मे मतिर्भवति । या दृष्टास्मीऽति पुनर्न दर्शनमुपैति पुरुषस्ये"ति तदप्यसंगतम्, पुरुषो हि नित्यमुक्तत्वान्निविर्कारत्वान्न तां कदाचिदपि पश्यति, नाध्यस्यति च, स्वयं च स्वात्मानं न पश्यति, अचेतनत्वात् । पुरुषस्य स्वात्मदर्शनं स्वदर्शनमिति नाध्यस्यति च, स्वयमचेनत्वात्पु-रुषस्य च दर्शनरूपविकारासम्भवात् । अथ सन्निधिमात्रमेव दर्शनमित्युच्ते सन्निधेर्नित्यत्वेन नित्यदर्शनप्रसंग इत्युक्तम्, स्वरूपातिरिक्तकादाचित्कसन्निधिरपि नित्यनिर्विकारस्य नोपपद्यते । किञ्च मोक्षहेतुस्तु स्वसन्नि-धानरूपमेव दर्शनं चेद्वन्धहेतुरपि तदेवेति नित्यवद्वन्धो मोक्षन्च स्याताम्, अयथादर्शनं बन्धहेतुः, यथावत्स्व-रूपदर्शनं माक्षहेतुरिति चेत् उभयविधस्यापि दर्शनस्य सन्निधावरूपतानतिरेकात् सदोभयप्रसंग एव । सन्निधेरनित्यत्वे तस्य हेतुरन्वेषणीयः, तस्यापीत्यनवस्था । अथैतद्दोषपरिजिहीर्षया स्वरूपसद्भाव एव सन्निधिरिति, तथा स्वरूपस्य नित्यत्वेन नित्यवद्वन्धमोक्षौ । अत एवमादेर्विप्रतिषेधात् सांख्यानां दर्शनमसमञ्जसम् । येऽपि

2.2.9

 

कूटस्थनित्यनिर्विशेषस्वप्रकाशचिन्मात्रं ब्रह्माविद्यासाक्षित्वेनापारमार्धिकवन्धमोक्षभागिति वदन्ति, तेषा-मप्युक्तर्नात्याऽविद्यासाक्षित्वाध्यासाद्यसम्भवादसामञ्जस्यमेव; इयांस्तु विशेषः, सांख्याः जननमरणप्रति-नियमादिव्यवस्थासिद्धयर्थं पपुरुषबहुत्वमिच्छन्ति । ते तु तदपि नेच्छन्तीति सुतरामसामञ्जस्यम् । यत्तु प्रकृतेः पारमार्थिकत्वेऽप्यपारमार्थिकत्वेऽपि नित्यनिर्विकारस्वप्रकाशैकरसचिन्मात्रस्य स्वव्यतिरिक्तसाक्षित्वाद्य-नुपपत्तेः । अपारमार्थिकत्वे तु तस्य दृश्यत्ववाध्यत्वाभ्युपगमात्सुतरामसंगतम् । औपाधिकभेदवादेऽपि उपाधि-सम्बन्धिनो ब्रह्मणोऽयमेव स्वभाव इत्युपाधिसम्बन्धाद्यनुपपत्तेरसामञ्जस्यं पूर्वमेवोक्तम् ।।

।। रचनानुपपत्त्यधिकरणं समाप्तम् ।।

2.2.10 महद्दीर्घवद्वा ह्रस्वपरिमण्डलाभ्याम् ।। 10 ।।

2.2.10

 

प्रधानकारणवादस्य युक्तयाभासमूलतया विप्रतिषिद्धत्वाच्चासामञ्जस्यमुक्तम्, सम्प्रति परमाणुकारणवादस्याप्यसामञ्जस्यं प्रतिपाद्यते - महद्दीर्घवद्वा ह्रस्वपरिमण्डलाभ्यामिति, असमञ्ज-समिति वर्तते, वा शब्दश्चार्थे । ह्रस्वपरिमण्डलाभ्यां द्वयणुकपरमाणुभ्यां, महद्दीर्घवत्, त्र्यणुकोत्पत्तिवादवत्, अन्यच्च तदभ्युपगतंसर्वमसमञ्जसम्; परमाणुभ्यो द्वयणुकादिकमेण जगदुत्पत्तिवादवदन्यदप्यसमञ्जसमित्यर्थः । तथाहि - तन्तुप्रभृतयो ह्यवयवाः स्वांशैः षड्भिः पार्श्वैः संयुज्यमानाः अवयविनमुक्पादयन्ति, परमाणवोऽपि

2.2.10

 

स्वकीयैः षड्भिः पाश्वैः संयुज्यमाना एव द्वयणुकादीनामुत्पादका भवेयुः, अन्यथा परमाणूनां प्रदेशभेदाभावे सति सहस्रपरमाणुसंयोगेऽप्येकस्मात्परमाणोरनतिरिक्तपरिमाणतया अणुतिवह्रस्वत्वमहत्त्वदीर्घत्वाद्यसिद्धिः स्यात्, प्रदेशभेदाभ्युपगमे परमाणवोऽपि सांशाः स्वकीयैरंशैः । तेच स्वकीयैरंशैरित्यनववस्था । न च वाच्य-मवयवाल्पत्वमहत्त्वाभ्यां हि सर्षपमहीधरयोवैषम्यम् परमाणोरप्यनन्तावयवत्वे अवयवानन्त्यसाम्यात्सषर्-पमहीधरयोर्वैषम्यासिद्धेरवयवापकषर्काष्ठाऽवश्याभ्युपगमनीयेति परमाणूनां प्रदेशभेदाभावे सत्येकपरमाणुपरि-माणातिरेकी प्रथिमा न जायेतेति सर्पपमहीधरयोरेवासिद्धेः । किं कुर्म्म इति चद् - वैदिकः पक्षः परिगृह्यताम् । यत्तु परैर्ब्रह्मकारणवाददूषणपरिहारपरमिदं सूत्रं व्याख्यातम्; तदसंगतं, पुनरुक्तं च, ब्रह्मकारणवादे परोक्ता-न्दोषान् पूर्वस्मिन् पादे परिहृत्य परपक्षप्रतिक्षेपो ह्यस्मिन् पादे क्रियते । चेतनाद्व्रह्मणो जगदुत्पत्तिसम्भवश्च "न विलक्षणत्वा"दित्यत्रैव प्रपञ्चितः । अतो ह्रस्वपरिमण्डलाभ्यां महद्दीर्घाणुह्रस्वोत्पत्तिवदन्यच्च तदभ्युपगतं सर्वमसमञ्जसमित्येव सूत्रार्थः ।। 10 ।।

2.2.11

किमत्रान्यदसमञ्जसमित्यत्राह -

2.2.11 उभयथाऽपि न कर्म अतस्तदभावः ।। 11 ।।

2.2.11

 

परमाणुकारणवादे हि परमाणुगतकर्मजनित तत्संयोगपूवर्कद्वयणुकादिक्रमेण जगदुतपत्तिरिष्यते; तत्र निखिलजगदुत्पत्तिकारणभूतपरमाणुगतमाद्यं कर्मादृष्टकारितमित्यभ्युपम्यते । अग्नेरूर्ध्वज्वलनं वायो-स्तिर्य्यग्गमनमणुमनसोश्चाद्यं कर्मेत्यदृष्टकारितानि" इति, तदिदं परमाणुगतं कर्म स्वगतादृष्टकारि-तमात्मगतादृष्टकारितं वा ? उभयथाऽपि न सम्भवति, क्षेत्रज्ञपुण्यपापानुष्ठानजनितस्यादृष्टस्य परमाणु-गतत्वासम्भवात्, सम्भवे च सदोत्पादकत्वप्रसंगः । आत्मगतस्य चादृष्टस्य परमाणुगतकर्मोत्पत्तिहेतुत्वं न सम्भवति । अथादृष्टवदात्मसंयोगादणुषु कर्मोत्पत्तिस्तदा तस्यादृष्टप्रवाहस्य नित्यत्वेन नित्यसर्गप्रसंगः । नन्वदृष्टं विपाकापेक्षं फलायालम् । कानिचिददृष्टानि तदानीमेव विपच्यन्ते कानिचिज्जन्मान्तरे कानिचित्-कल्पान्तरे । अतो विपाकापेक्षत्वानान सवर्दोत्पादकत्वप्रसंक इति । नैतत्, अनन्तैरात्मभिस्संकेतपूर्वक-मयुगपदनुष्ठितानेकविविधकर्मजनितानामदृष्टानामेकस्मिन् काले एकरूपविपाकस्याप्रामाणिकत्वात् । अत एव युगपसिर्वसंहारो द्विपरार्द्धकालमविपाकेनावस्थानं च न संगच्छते । न चेश्वरेच्छाहितविशेषादृष्टसंयोगादणुषु कमर्, आनुमानिकेश्वरासिद्धेः "शास्त्रयोनित्वा"दित्यत्रोपपादितत्वात्, अतो जगदुत्पत्तेरणुगतकर्मपूव्रकत्वा-भावः ।। 11 ।।

2.2.12 समवायाभ्युपगमाच्च साम्यादनवस्थितेः ।। 12 ।।

2.2.12

 

समवायाभ्युपगमाच्चासमञ्जसम्, कुतः साम्यादनवस्थितेः । समवायस्यापयवयविजातिगुणवदुपपादकान्तरापे-क्षासाम्यादुपपादकान्तरस्यापि तथेत्यनवस्थितेरसमञ्जसमेव । एतदुक्तं भवति, अयुतसिद्धानामाधाराधेयभृता-नामिह प्रत्ययहेतुर्यः सम्बन्धः ससमवाय इति समवायोऽभ्युपगम्यते । अपृथक्स्थित्युपलब्धीनां जात्यादीनां तथाभावस्य निर्वाहकत्वेन चेत्समवायोऽभ्युपगम्यते, समवायस्यापि तत्साम्यात्तथाभावहेतुरन्वेषणीयः, तस्यापि तथेत्यनवस्थितिः ; समवायस्य तदपृथक्सिद्धत्वं स्वभाव इति परिकल्प्यते चेत्, - जातिगुणानामे-वैषस्यवभावः परिकल्पनीयः ; न पुनरदृष्टचरं समवायं अभ्युपगम्य तस्यैप स्वभाव इति कल्पयितुं युक्तमिति ।। 12 ।।

2.2.13

समवायस्य नित्यत्वे अनित्यत्वे चायं दोषः समानः, नित्यत्वे दोषान्तरं चाह -

2.2.13 नित्यमेव च भावात् ।। 13 ।।

2.2.13

 

समवायस्य सम्बन्धत्वात् सम्बन्धस्य नित्यत्वे सम्बन्धिनो जगतश्च नित्यमेव भावादसमञ्जसम् ।। 13 ।।

2.2.14 रूपादिमत्त्वाच्च विपर्ययो दर्शनात् ।। 14 ।।

2.2.14

 

परमाणूनां पार्थिवाप्यतैजसवायवीयानां चतुर्विधानां रूपरसगन्धस्पर्शवत्त्वाभ्युपगमादभिमत-नित्यत्व सूक्ष्मत्व-निरवयवत्वादिविपर्ययेणानित्यत्वस्थूलत्वसावयवत्वादि प्रसज्यते, रूपातदिमतां घटादीनामनित्यत्वं तथावि-धकारणान्तरारब्धत्वादिदर्शनात् । न हि दर्शनानुगुण्येनादृष्टाऽर्थः कल्प्यमानः स्वाभिमतविशेषेव्यवस्थापयितुं शक्यः, दर्शनानुगुण्येन हि परमाणूनां रूपादिमत्त्वं त्वया कल्प्यते । अतोऽप्यसमञ्जसम् ।। 14 ।। अथैतद्दोष-परिजिहीर्षया परमाणूनां रूपादिमत्त्वं नाभ्युपगम्यते, तत्राह -

2.2.15 उभयथा च दोषात् ।। 15 ।।

2.2.15

 

न केवलं परमाणूनां रूपादिमत्त्वाभ्युपगम एव दोषः, रूपादिविरहेऽपि कारणगुणपूर्वकत्वात् कार्य्यगुणानां

2.2.15

 

पृथिव्यादयो रूपादिशून्याः स्युः । तत्परिजिहीर्षया रूपादिमत्त्वाभ्युपगमे पूर्वोक्तदोष इत्युभयथा च दोषादसमञ्जसम् ।। 15 ।।

2.2.16 अपरिग्रहाच्चात्यन्तमनपेक्षा ।। 16 ।।

2.2.16

 

कापिलपक्षस्य श्रुतिन्यायविरोधपरित्यक्तस्यापि सत्कार्य्यवादादिना क्कचिदंशे वैदिकैः परिग्रहोऽस्ति, अस्य तु काणादपक्षस्य केनाप्यंशेनापरिग्रहादनुपपन्नत्वाच्चत्यन्तमनपेक्षैव निश्रेयसाथिर्भिः कार्या ।। 16 ।।

2.2.17 समुदाय उभयहेतुकेऽपि तदप्राप्तिः ।। 17 ।।

2.2.17

 

परमाणुकारणवादिनो वैशेषिका निरस्ताः; सौगताश्च जगतः परमाणुकारणत्वम-

2.2.17

 

भ्युपगच्छन्तीत्यनन्तरं तन्मतेऽपि जगदुत्पत्तितद्वयवहारादिकं नोपपद्यत इत्युच्यते "ते चतुर्विधाः, केचित्पार्थिवाप्यतैजसवायवीयपरमाणुसङ्घातरूपान् भृतभौतिकान् वाह्यांश्चित्तचैत्तरूपाश्चाभ्यन्तरानथान् प्रत्यक्षानुमान-सिद्धानभ्युपयन्ति । अन्ये तु - बाह्यार्थान् सर्वान् पृथिव्यादीन् विज्ञानानुमेयान् वदन्ति । अपरे तु - अर्थशून्यं विज्ञानमेव परमाथसत्, बाह्यार्थास्तु स्वाप्रार्थकल्पा इत्याहुः । त्रयोऽप्येते स्वाभ्युपगतं वस्तु क्षणिकमाचक्षते, उक्रभूतभौतिकचित्तचैत्तव्यतिरिक्तमात्माकाशादिकं स्वरूपेणैव नानुमन्वते । अन्ये तु - सर्वशून्यत्वमेव संगिरन्ते, तत्र ये बाह्यार्थास्तित्ववादिनस्ते तावन्निरस्यन्ते, ते चैवं मन्यन्ते, रूपरसस्पर्शगन्धस्वभावाः पार्थिवाः परमाणवः, रूपरसस्पर्शस्वभावाश्चाप्याः, रूपरसस्पर्शस्वभावास्तैजसाः, स्पर्शस्वभावाश्च वाय-वीयाः, पृथिव्यप्तेजावायुरूपेण संहन्यन्ते, तेभ्यश्च पृथिव्यादिभ्यः शरीरेन्द्रियविषयरूपसङ्घाता भवन्ति, तत्र च

2.2.17

 

शरीरान्तर्वर्तिग्राहकाभिमानारूढो विज्ञानसन्तान एवात्मत्वेनावतिष्ठत्ते, तत एव सर्वो लौकिकव्यवहारः प्रवर्तत इति । तत्राभिधीयते समुदाये उभयहेतुकेपि तदमाप्तिः योऽयमगुहेतुकः पृथिव्यादिभूतात्मकः समुदायः यश्च पृथिव्यादिहेतुकः शरीरेन्द्रियविषयरूपसमुदायस्तस्मिन्नुभयहेतुकेऽपि समुदाये तत्प्राप्तिर्नापपद्यते, जगदात्मक-समुदायोत्पत्तिर्नोपपद्यत इत्यर्थः परमाणूनां पृथिव्यादिभूतानां च क्षणिकत्वाभ्युपगमात् क्षणध्वंसिनः परमाणवो भूतानि च कदा संहतौ व्याप्रियन्ते, कदा संहन्यन्ते, कदा विज्ञानविषयभूताः, कदा च हानोपादानादिव्यवहा-रास्पदतां भजन्ते । को वा विज्ञानात्मा, कं च विषयं स्पृशति, कश्च विज्ञानात्मा कमर्थ कदा वेदयते, कं वा विदितमर्थ कश्च कदोपादत्ते, सप्रष्टा हि नष्टः स्प्रष्टश्च नष्टः, तथा वेदिता विदितश्च नष्टः कथं चान्येन स्पृष्टमन्यो वेदयते, कथं चान्येन विदितमर्थमन्य उपादत्ते । सन्तानानामेकत्वेऽपि सन्तानिभ्यस्तेषां वस्तुतो वस्त्वन्तरत्वा-नभ्युपगमान्न तन्निबन्धनं व्यवहारादिकमुपपद्यते अहमर्थ एवात्मा, स च ज्ञातैवेति चापपादितं पुरस्तात् ।।17।।

2.2.18 इतरेतरप्रत्ययत्वादुपपन्नमिति चेन्न सङ्घातभावानिमित्तत्वात् ।। 18 ।।

2.2.18

 

अयिद्यादीनामितरेतरहेतुत्वेनोपपन्नं सङ्घातभावादिकमिति चेत्, एतदुकं भवति, यद्यपि क्षणिकास्सर्वे भावा-

2.2.18

 

स्तथाऽप्यविद्ययैतत्सर्वमुपपद्यते । अविद्या हि नाम विपरीतबुद्धिः । क्षणिकादिषु स्थिरत्वादिगोचरा तया संस्काराख्या रागद्वेषादयो जायन्ते, ततश्चित्ताभिज्वलनरूपं विज्ञानं, ततश्च नामाख्याश्चित्तचैत्ताः, पृथिव्यादिकं च रूपिद्रव्यम् । ततः षडायतनाख्यमिन्द्रियषटम्,ततः स्पर्शाख्यः कायः, ततो वेदनादय ततश्च पुनरप्यविद्यादया यथोक्ता इत्यनादिरियमविद्यादिकाऽन्योन्यमूला चक्रपरिवृत्तिः । एरच्च सर्वं प्रथिव्यादिभूतभौतिकसङ्घातमन्तरेण नोपपद्यते, अतः सङ्घातभावादिकमुपपन्नमिति । तत्रोत्तरं - न सङ्घातभावानिमित्तत्वादिति । नैतदुपपद्यते, एषामाविद्यदीनां पृथिव्यादिभूतभौतिकसंघातभावं प्रत्यनिमित्तत्वात् । न खलु अस्थिरादिषु स्थिरत्वादिबुद्धया-

2.2.18

 

त्मिकाऽविद्या तन्निमित्ता रागद्वेषादयो वाऽर्थान्तरस्य क्षणिकस्य संहतिहेतुतां प्रतिपद्यन्ते । शुक्तिकारजतादि-बुद्धिर्हि न शुक्तयाद्यर्थसंहतिहेतुर्भवति । किञ्च यस्य क्षणिके स्थिरत्वबुद्धिः स तदैव नष्ट इति कस्य रागादय उत्पद्यन्ते, संस्काराश्रयं स्थिरमेकद्रव्यमनभ्युपगच्छतां संस्कारानुवृत्तिरपि न शकें कपयितुम् ।। 18 ।।

2.2.19 उत्तरोत्पादे च पूर्वनिरोधात् ।। 19 ।।

2.2.19

 

इतश्च क्षणिकत्वपक्षे जगदुत्पत्तिर्नोपपद्यते; उत्तरक्षणोत्पत्तिवेलायां पूर्वक्षणस्य विनष्टत्वात् तस्योत्तरक्षणं प्रति हेतुत्वानुपपत्तेः, अभावस्य हेतुत्वे सर्वं सर्वत्र सर्वदोत्पद्यत । अथ पूवक्षणवर्तित्वमेव हेतुत्वमित्युच्यते, एवं तर्हि कश्चिदेव घटक्षणस्तदुत्तरकालभाविनां सर्वेपामेव गोमहिपाश्वकुड्य पापाणादीनां त्रैलोक्यवर्तिनां हेतुः स्यात् । अथैकजातीयस्यैव पूर्वक्षणवर्त्तिनो हेतुत्वमिष्यते, तथाऽपि सर्वदेशवर्त्तिनामुत्तरक्षणभाविनां घटानामेक एव पूर्वक्षणवर्ती घटो हेतुः स्यात् । अथैकस्यैव हेतुरेक इति मनुषे, तथाऽपि कस्यैकस्य को हेतुरिति न ज्ञायते । अथ यस्मिन्देशे यो घटक्षणः स्थितस्तद्देशसम्बन्धिन एवोत्तरघटक्षणस्य स हेतुरिति, किं देशस्य स्थिरत्वं मनुषे; किञ्च चक्षुरादि संप्रयुक्तस्यार्थस्य ज्ञानोत्पत्ति काले अनवस्थितत्वात् न कस्याचिदर्थस्य ज्ञानविषयत्वं सम्भ-वति ।। 19 ।।

2.2.20 असति प्रतिज्ञोपरोधो यौगपद्यमन्यथा ।। 20 ।।

2.2.20

 

असत्यपि हेतौ कार्य्यमुत्पद्यते चेत् - सर्वं सर्वदात्पद्येतेत्युक्तम् । न केवलमुत्पत्तिविरोध एव, प्रतिज्ञा च

2.2.20

 

भवतामपरुध्येत । अधिपतिसहकार्यालम्बनसमनन्तरप्रत्ययाशचत्वारो विज्ञानोत्पत्तौ हेतवः इति वः प्रतिज्ञा अधिपतिरिन्द्रियम् । अथ प्रतिज्ञानुपरोधाय घटक्षणेस्थित एव घटक्षणान्तरोत्पत्तिरिष्यते तथा च सति द्वयोः कार्यकारणयोर्घटक्षणयोर्यौगपद्येनापलब्धिः प्रसज्येत । न च तथोपलभ्यते, क्षणिकत्वप्रतिज्ञा चैवं हीयेत । क्षणिकत्वं स्थितमेवेति चेत् - इन्द्र्रयसम्बन्धज्ञानयोर्यौगपद्यं प्रसज्येत ।। 20 ।।

2.2.21 प्रतिसंख्याप्रतिसंख्यानिरोधाप्राप्तिरविच्छेदात् ।। 21 ।।

2.2.21

 

एवं तावदसत उत्पत्तिर्निरस्ता; सतो निरन्वयविनाशोऽपि नापपद्यत इत्युच्यते; क्षणिकत्ववादिभिर्मुद्गराभिधा-ताद्यन्नतरभावितयोपलब्धियोग्यः सदृशसन्तानावसानरूपः स्थूलो यः, सदृशसन्ताने प्रतिक्षणभावी चोपलब्ध्य-नर्हः सूक्ष्मश्च या #ेनिरन्वयो विनाशः प्रतिसंख्यानिरोधाप्रतिसंख्यनिरोधशब्दाभ्यामभिधीयेते, तो न सम्भवत इत्यर्थ #ः । कुतः? अविच्छेदात् सतो निरन्वयविच्छेदासम्भवात् । असम्भवश्च सत उत्पत्तिविनाशौ नामावस्था-न्तरापत्तिरेव; अवस्थायोगि तु द्रव्यमेकमेव स्थिरमिति कारणादनन्यत्वं कार्यस्योपपादयद्भिरस्माभिः "तदनन्य-त्वम्" इत्यत्र प्रतिपादितः । निर्वाणस्य दीपस्य निरन्वयविनाशदर्शनादन्यत्रापि विनाशो निरन्वयोऽनुमीयत इति चेन्न, घटशरावादौ मृदादिद्रव्यानुवृत्त्युपलब्ध्या सतो द्रव्यस्यावस्थान्तरापत्तिरेव विनाश इति निश्चिते सति प्रदीपादौ सूक्ष्मदशापत्त्याऽप्यनुपलम्भोपपत्तेः,तत्राप्यवस्थान्तरापात्तकल्पनस्यैव युक्तत्वात् ।। 21 ।।

2.2.22 उभयथा च दोषात् ।। 22 ।।

2.2.22

 

क्षणिकत्ववादिभिरभ्युपेतात्तुच्छादुत्पत्तिरुत्पन्नस्य तुच्छतापत्तिश्च न सम्भवतीत्युक्तम्; तदुभयप्रकाराभ्युपगतो दोषश्च भवति । तुच्छादुत्पत्तौ तुच्छात्मकमेव कार्य्यं स्यात्, यद्धि यस्मादुत्पद्यते, तत्तदातत्मकं दृष्टं, यथा भृत्सुवर्णादेरुत्पन्नं मणिकमुकुटादि भृत्सुवर्णाद्यात्मकं दृष्टम्, न च जगत्तुच्छात्मकं भवद्भिरभ्युपगम्यते; न च प्रतीयते । सतो निरन्वयविनाशे सत्येकक्षणादूर्ध्वं कृत्स्नस्य जगतस्तुच्छतापत्तिरेव स्यात्, पश्चात् तुच्छाज्ज-गदुत्पत्तावनन्तरोक्तं तुच्छात्मकत्वमेव स्यात्, अत उभयथापि दोषान्न भवदुक्तप्रकारावुत्पत्तिनिरोधौ ।। 22 ।।

2.2.23 आकाशे चाविशेषात् ।। 23 ।।

2.2.23

 

बाह्याभ्यन्तरवस्तुनः स्थिरत्वप्रतिपादनाय प्रतिसंख्याप्रतिसंख्योनिरोधयोस्तुच्छरूपता निराकृता; तत्प्रसंगेन ताभ्यां सह तुच्छत्वेन सौगतैः परिगणितस्याकाशस्यापि तुच्छता प्रतिक्षिष्यते। आकाशे च निरुपाख्यता न युक्ता, भावरूपत्वेनाभ्युपगतपृथिव्यादिवदाकाशस्यापि अबाधितप्रतीतिसिद्धत्वाविशेषात् । प्रतीयते ह्याकाशे "अत्र श्येनः पतति, अत्र गृध्रः" इति श्येनादिपतनदेशत्वेन, न च पृथिव्याद्यभावमात्रमाकाश इति वक्तुं शक्यं, विकल्पासहत्वात्; पृथिव्यादेः प्रागभावः, प्रध्वंसाभावः, इतरेतराभावः,अत्यन्ताभावो वा आकाशः; सर्वथा-ऽप्याकाशप्रतीत्यनुपपत्ति । स्यात् । प्रागभावप्रध्वंसाभावयोराकाशत्वे पृथिव्यादिषु वर्तमानेषु आकाशप्रतीत्य-योगात् निराकाशं जगत्स्यात् । इतरेतराभावस्याकाशत्वेऽपीतरेतराभावस्य तत्तद्वस्तुगतत्वेन तेषामन्तराले आकाशप्रतीतिर्न स्यात् । अत्यन्ताभावस्तु पृथिव्यादीनां न सम्भवति । अभावस्य विद्यमानपदार्थावस्थाविशे-षत्वोपपादनाच्चाकाशस्य अभावरूपत्वेऽपि न निरुपाख्यत्वम् । अण्डान्तर्वर्तिनश्चाकाशास्य त्रिवृत्करणोपदेश-प्रदर्शितपञ्चीकरणेन रूपवत्त्वाच्चाक्षुपत्वेऽप्यविरोधः ।। 23 ।।

2.2.24 अनुस्भृतेश्च ।। 24 ।।

2.2.24

 

पूर्वप्रस्तुतं वस्तुनः स्थिरत्वमेवोपपाद्यते, अनुस्मरणं पूर्वानुभृतवस्तुविषयं ज्ञानं प्रत्यभिज्ञानमित्यर्थः, तदेवेत-मिति सर्वं वस्तुजातमतीतकालानुभृतं प्रत्यभिज्ञायते; न च भार्वाद्भर्ज्वालादिष्विव सादृश्यनिबन्धनोऽयमे-कत्वव्यामोह इति वक्तुं शक्यम् व्यामुह्यतो ज्ञातुरेकस्यानभ्युपगमात्, न ह्यन्यानुभूतेनैकत्वं सादृश्यं वा स्वानु-भूतस्यान्योऽनुसन्धत्ते, अतो भिन्नकालावस्त्वाश्रयसादृश्यानुभवनिबन्धनमेकत्वव्यामोहं वदद्भिर्ज्ञातुरेकत्व-मवश्याश्रयणीयम्; न #ु ज्ञेयेष्वपि घटादिषु ज्वालादिष्विव भेदसाधनप्रमाणमुपल भामहे, येन सादृश्यनिबन्धनां प्रत्यभिज्ञां कल्पयेम, यदपि चेदमुच्यते प्रत्यक्षानुमानाभ्यां घटादेः क्षणिकत्वं सिद्धयति । प्रत्यक्षं तावद्वर्तामाना-र्थविषयमवर्तमानाद्वस्तुनो व्यावृत्तं त्वविषयमवगमयति नीलमिव र्पातात्, एवं च भूतभविष्यभ्द्यां वर्तमानस्य वस्त्वन्तरत्वमवगतं भवति, अनुमानमपि अर्थक्रियोकारित्वात्सत्त्वाच्च घटादिः क्षणिकः, यदक्षणिकं शशविषा-णादि तदनर्थक्रियाकारी असच्च, तथा अन्यत्यघटक्षणसत्त्वात्पूर्वघटक्षणसत्त्वानि विनाशीनि घटक्षणसत्त्वात् अन्त्यघटक्षणसत्त्ववादिति ।। तच्च कार्यकारणभावानुपपत्त्यादिभिः पूर्वमेव निरस्तम् । किञ्च प्रत्यक्षगम्या वर्त-मानस्यावर्तमानाद्वयावृत्तिर्न वर्त्तमानस्य वस्त्वन्तरत्वमवगमयति, अपि तु वर्तमानकालयोगितामात्रम्, न च तावतावस्त्वन्तरत्वं सिध्यति, तस्यैव कालान्तरयोगसम्भवात् । यत्तु सत्त्वादर्थाक्रियाकारित्याच्चेति क्षणिकत्वे

2.2.24

 

हेतुद्वयमुक्तम्, तदभिमतविपरीतसाधनत्वाद्विरुद्धम्, सत्त्वादथर्क्रियाकारित्वाद्वा घटादि स्थास्नु यदस्थास्नु तदसदनर्थक्रियाकारि च यथा शशविषाणमित्यपि हि वक्तुं शक्यम् । किञ्च अर्थक्रिराकारित्वमक्षणिकत्वमेव साधयेत्; क्षणध्वंसिनो हि व्यापारासम्भवादर्थक्रियाकारित्वं न सम्भवतीत्युक्तम्, तथाऽन्त्यघटक्षणस्य हेतुतो नाशदर्शनादितरेऽपि घटक्षणा हेत्वपेक्षविनाशाः स्युरिति आमुद्गरादिहेतूपनिपातात्स्थास्नुत्वमेव । न च वाच्यं, न मुद्गरादयो विनाशहेतवः, अपि तु कपालादिविसदृशसन्तानोत्पत्तिहेतव इति कपालत्वावस्थापत्तिरेव घटादीनां विनाश इत्युपपादितत्वात्कपालोत्पत्तिव्यतिरिक्तत्वाभ्युपगमेपि विनाशस्य विनाशहेतुत्वमेव मुद्गरादेरानन्तर्या-द्युक्तम्, अतः प्रत्यभिज्ञया स्थिरत्वमवगम्यमानं न केनापि प्रकारेणापह्नोतुं शक्यम् । पूर्वापरकालसम्बन्ध्यर्थैक्यविषयायाः प्रत्यभिज्ञाया अन्यविषयत्वं ब्रुवन्नीलादि ज्ञानानामपि नीलादेरर्थान्तरविषयत्वं ब्रूयात् । किञ्च प्रमातृप्रमेययोः क्षणिकत्वं वदद्भिर्व्याप्त्यवधारण तत्स्मरणपूर्वकरनुमरनरभ्युपगमोऽपि दुःशकः । तथेदं क्षणिक-

2.2.24

 

मित्यादिप्रतिज्ञापूर्वकहेतुपन्यासादिकमपि नोपपद्यते भवताम् । प्रतिज्ञोपक्रमक्षण एव वक्तुर्विनष्टत्वात्, न ह्यन्येनोपक्रान्तम् अजानद्भिरन्यैः समापयितुं शक्यम् ।। 24 ।।

2.2.25 नासतो दृष्टत्वात् ।। 25 ।।

2.2.25

 

एवं तावद्वैभाषिकसौत्रान्तिकयोर्वाह्यार्थास्तित्ववादिनोः साधारणानि दूषणान्युक्तानि । तत्र यदुक्तं संप्रयुक्तस्यार्थस्य ज्ञानोत्पत्तिकाले अनवस्थित्वान्न कस्यचिदर्थस्य ज्ञानविषयत्वं सम्भवतीति, तत्र सौत्रान्तिकः प्रत्यवतिष्ठते - न ज्ञानकालेऽवस्स्थानमर्थस्य ज्ञानाविषयत्वहेतुः, ज्ञानोत्पत्तिहेतुत्वमेव हि ज्ञानविषयत्वम्, न चैतावता चक्षुरादेर्ज्ञानविषयत्वप्रसंगः, स्वाकारसमर्पणेन ज्ञानहेतोरेव ज्ञानविषयत्वाभ्युपगमात् ज्ञानेस्वाकारं समर्प्य विनष्टोऽप्यर्थो ज्ञानगतेन नीलाद्याकारेणानुमीयते न च पूर्वपूर्वज्ञानेनोत्तरोत्तरज्ञानाकारसिद्धिः, नीलज्ञानसन्ततौ पीतज्ञानानुत्पत्तिप्रसंगाततोऽर्थकृतमेव ज्ञानवैचत्र्यमिति । अत्रोच्यते - "नासतो दृष्टत्वात्" इति । योऽयं ज्ञाने नीलादिराकार उपलभ्यते स विनष्टस्यासतोऽर्थस्याकारो भवितुं नार्हति । कुतः ? अदृष्टत्वात् । न खलु धर्मिणि विनष्टे तद्धर्मस्यार्थान्तरे संक्रमणं दृष्टम् । प्रतिविम्वादिकमपि स्थिरस्यैव भवति । तत्रापि न धर्ममात्रस्य ।

2.2.25

 

अतोऽर्थवैचित्र्यकृतं ज्ञानवैचित्र्यमर्थस्य ज्ञानकाले अवस्थानादेव भवति ।। 25 ।।

पुनरपि साधारणं दूषणमाह -

2.2.26 उदासीनानामपि चैवं सिद्धिः ।। 26 ।।

2.2.26

 

एवं क्षणिकत्वासदुत्पत्त्यहेतुकविनाशाद्यभ्युपगमे उदासीनानामनुद्युञ्जानानामपि सर्वार्थसिद्धिस्स्यात् । इष्टप्रा-प्तिरनिष्टनिवृत्तिर्वा प्रयन्तादिभिस्साध्यते; क्षणध्वंसे हि सर्वेषां भावानां पूर्वपूर्व वस्तु तद्गतो वा विशेषः संस्का-रादिकोऽविद्यादिर्वा उत्तरत्र न कश्चिदनुवर्तत इति प्रयन्तादिभिः साध्यं न किञ्चिदस्ति, एवं सत्यहेतुसाध्यत्वात्स-र्वसिद्धीनामुदासीनानामप्यैहिकामुष्मिकफलं मोक्षश्च सिद्धयेत् ।। 26 ।।

2.2.27 नाभाव उपलब्धेः ।। 27 ।।

2.2.27

 

विज्ञानमात्रास्तित्ववादिनो योगाचाराः प्रत्यवतिष्ठन्ते । यदुक्तमर्थवैचित्र्यकृतं ज्ञानवैचित्र्यमिति तन्नोपपद्यते । अर्थवत् ज्ञानानामेव साकाराणां स्वयमेव विचित्रत्वात् । तच्च स्वरूपवैचित्र्यं वासनावशादेव उपपद्यते । वासना च विलक्षणप्रत्ययप्रवाह एव । यद्घटाकारं ज्ञानं कपालाकारज्ञानस्योत्पादकं, तस्य तथाविधस्योत्पादकं तत्पूर्वघटज्ञानम् । तस्य च तथाविधस्योत्पादकं ततः पूर्वघटज्ञानं इत्येवं रूपः प्रवाह एव वासने-

2.2.27

 

त्युच्यते । कथं वहिष्ठसर्पपमहीधरादेराकार आन्तरस्य ज्ञानस्यैवेत्युच्यते ? इत्यमर्थस्यापि व्यवहारयोग्यत्वं ज्ञानप्रकाशायत्तम्, अन्यथा स्वपरवेद्ययोरनतिशयप्रसंगात् । प्रकाशमानस्य च ज्ञानस्य साकारत्वमवश्याश्रय-णीयम्, निराकारस्य प्रकाशायोगात् । एकश्चायमाकार उपलभ्यमानो ज्ञानस्यैव । तस्य च वहिर्वदवभाप्तोऽपि भ्रमकृतः, ज्ञानार्थयोः सहोपलम्भनियमाच्च ज्ञानादव्यतिरिक्तोऽर्थः । किञ्च वाह्यमर्थमभ्युपद्भिरपि घटपटशदि-विज्ञानेषु ज्ञानस्य तत्तदर्थासाधारण्यं तत्तदर्थसारूप्यमन्तरेण नोपपद्यत इत्यवश्यं ज्ञानेऽर्थसरूपं रूपमास्थेयम् । तावतैव सर्वव्यवहारोपपत्तेः, तद्वयतिरिक्ताथर्कल्पना निष्प्रामाणिका । अतोविज्ञानमात्रमेव तत्त्वं न वाह्या-र्थोऽस्तीत्येवं प्राप्ते प्रचक्ष्महे - नाभाव उपलब्धेः - इति, ज्ञानातिरिक्तस्यार्थस्याभावो वक्तुं न शक्यते; कुतः ? उपलब्धेः - ज्ञातुरात्मनोऽर्थविशेषव्यवहारयोग्यतापादनरूपेण ज्ञानस्योपलब्धेः । एवमेव हि सर्वे लौकिकाः प्रतियन्ति "घटमहं जानामि" इति । एवंरूपेण सकर्मकेण सकर्तृकेन ज्ञाधात्वर्थेन सर्वलोकसाक्षिकमपरो क्षमव-भासमानेनैव ज्ञानमात्रमेव परमार्थ इति साधयन्तः सर्वलोकेपहासोपकरणं भवन्तीति वेद्गवादच्छह्मप्रच्छन्न-वौद्धनिराकरणे निपुणतरं प्रपञ्चितम् । यत्तु "सहोपलम्भनियमादभेदो नीलतद्धियोः" इति तत्स्ववचनविरुद्धं साहित्यस्यार्थभेदहेतुकत्वात् । तदथर्व्यवहारयोग्यतैकस्वरूपस्य ज्ञानस्य तेन सहोपलम्भनियमः तस्मादवै-

2.2.27

 

लक्षण्यसाधनमिति च हास्यम्, निरन्वयविनाशिनां ज्ञानानामनुवर्त्तमानस्थिराकारविरहाद्वासना च दुरुपपादा । विनष्टेनपूर्वज्ञानेनानुत्पन्नमुत्तरज्ञानं कथं वास्यते । अतो ज्ञानवैचित्र्यमप्यर्थवैचित्र्यकृतमेव । तत्तदर्थव्यवहार-योग्यतापादनरूपतया साक्षात्प्रतीयमानस्य ज्ञानस्य तत्तदर्थसम्बन्धायत्तं तत्तदसाधारण्यम् । सम्बन्धश्च संयोग-लक्षणः । ज्ञानमपि हि द्रव्यमेव । प्रभाद्रव्यस्य प्रदीपगुणभूतस्येव ज्ञानस्याप्यात्मगुणभूतस्य द्रव्यत्वमविरुद्ध-मित्युक्तम् । अतो न वाह्याथर्ताभावः ।। 27 ।।

2.2.28

यत्परैः स्वप्रज्ञानदृष्टान्तेन जागरितज्ञानानामपि निरालम्बनत्व-मुक्तम्; तत्राह -

2.2.28 वैधर्म्याच्च न स्वप्नादिवत् ।। 28 ।।

2.2.28

 

स्वप्रज्ञानवैधर्म्याज्जागरितज्ञानानामर्थशून्यत्वं न युज्यते वक्तुम्, स्वप्रज्ञानानि हि निद्रादिदोषदुष्टकरणजन्यानि वाधितानि च, जागरितज्ञानानि तू तद्विपरितानीति तेषां न तत्साम्यम्, सर्वेषां च ज्ञानानामर्थशून्यत्वे भवद्भिः साध्योऽप्यर्थो न सिद्धयति, निरालम्बनानुमानस्याप्यर्थशून्यत्वात्, तस्यार्थवत्त्वेज्ञानत्वस्यानैकान्त्यात्सुतरा-मर्थशून्यत्वासिद्धिः ।। 28 ।।

2.2.29 न भावोऽनुपलब्धेः ।। 29 ।।

2.2.29

 

न केवलस्यार्थशून्यस्य ज्ञानस्य भावः सम्भवति, कुतः ? क्कचिदप्यनुपलब्धेः । न ह्यकर्तृकस्याकर्मकस्य वा ज्ञानस्य क्कचिदुपलब्धिः "स्वप्रज्ञानादिष्वपि नार्थशून्यत्वमिति ख्यातिनिरूपणे प्रतिपादितम् ।। 29 ।।

।। इति उपलब्ध्यधिकरणम् ।।

2.2.30 सर्वथाऽनुपपत्तेश्च ।। 30 ।।

2.2.30

 

अत्र सर्वशून्यवादी माध्यमिकः प्रत्यवतिष्ठते - शून्यवादे एव हि सुगतमतकाष्ठा । शिष्यबुद्धि-योग्यतानुगुण्येनार्थाभ्युपगमादिना क्षणिकत्वादय उक्ताः विज्ञानं बाह्यार्थाश्च सर्वे न सन्ति, शून्यमेव तत्त्वम् । अभावापत्तिरेव च मोक्ष इत्येव बुद्धस्याभिप्रायः । तदेव हि युक्तम्, शून्यस्याहेतुसाध्यतया स्वतः सिद्धेः । सत एव हि हेतुरन्वेषणीयः, तच्च सत् भावादभावाच्च नोत्पद्यते; भावात्तावन्न कस्यचिदुत्पत्तिर्दृष्टा, न हि घटादिरनुपमृदिते पिण्डादिके जायते । नाप्यभावादुत्पत्तिः सम्भवति, नष्टे पिण्डादिके ह्यभावादुत्पद्यमानं घटादिकमभावात्मकमेव स्यात् । तथा स्वतः परतश्चोत्पत्तिर्न सम्भवति । स्वतस्स्वोत्पत्तावात्माश्रयदोषप्रसंगात् प्रयोजनाभावाच्च । परतः परोत्पत्तौ परत्वाविशेषात् सर्वेषां सर्वेभ्य उत्पत्तिप्रसंगः । जन्माभावादेव विनाशस्याप्य भावः, अतः शून्यमेव तत्त्वम् । अतो जन्मविनाशसदसदादयो भ्रान्तिमात्रम् । न च निरधिष्ठानभ्रमासम्भवा-द्भमाधिष्ठानं किञ्चित्पारमाथिर्कं तत्त्वमाश्रयितव्यम् । दोषदोषाश्रयत्वज्ञातृत्वाद्यपारमाथ्र्थेऽपि भ्रमोपपत्तिव-दाधिष्ठानापारमार्थ्येऽपि भ्रमोपपत्तेः । अतः शून्यमेव तत्त्वमिति प्राप्ते उच्यते - सर्वथानुपपत्तेश्च इति । सर्वथाऽनुपपत्तेः सर्वशून्यत्वं च भवदभिप्रेतं न सम्भवति । किं भवान्सर्वं सदिति वा प्रतिजानीते ? । असदिति वा ? । अन्यथा वा ? । सर्वथा तवाभिप्रेतं तुच्छत्वं न सम्भवति, लोके भावाभावशब्दयोस्तत्प्रतीत्योश्च विद्य-

2.2.30

 

मानस्यैव वस्तुतोऽवस्थाविशेषगोचरत्वस्य प्रतिपादितत्वात् । अतस्सर्वं शून्यमिति प्रतिजानता सर्वं सदिति प्रतिजानतेव सर्वस्य विद्यमानस्यावस्थाविशेषयोग्यतैव प्रतिज्ञाता भवतीति भवदभिमता तुच्छता न कुतश्चिदपि सिद्धयति ।किञ्च कुतश्चित्प्रमाणाच्छूत्यत्वमुपत्वभ्य शून्यत्वं सिषाधयिषता तस्य प्रमाणस्य सत्यत्वमभ्युपेत्यम्,

2.2.30

 

तस्यासत्यत्वे सर्वं सत्यं स्यादिति सर्वथा सर्वशून्यत्वं चानुपपन्नम् ।। 30 ।। ।। इति सर्वथानुपपत्त्यधिकरणम् ।।

2.2.31

नैकस्मिन्नसम्भवात् ।। 31 ।।

2.2.31

 

निरस्तास्सौगताः । जैना अपि परमाणुकारणत्वादिकं जगतो वदन्तीत्यनन्तरं जैनपक्षः प्रतिक्षिष्यते । ते किल मन्यन्ते - जीवानीवात्मकं जगदेतन्निरीश्वरम्; तच्च षड्द्रव्यात्मकम् । तानि

2.2.31

 

च द्रव्याणि जीवधर्माधर्मपुद्गलकालाकाशाख्यानि । तत्र जीवा - वयाः, योगसिद्धाः, कुक्ताश्चेति त्रिविधाः । धर्मो नाम गतिमतां गतिहेतुभूतो द्रव्यविशेषो जगद्वयापी । अधर्मश्च स्थितिहेतुभूतोव्यापि । पुद्गलो नाम - वर्णगन्धरसस्पर्शवस्द्रव्यम्; तच्च द्विविधम् - परमाणुरूपम्, तत्संघातरूपं च । पवनज्वलनसलिल-धरणीतनुभुवनादिकम् । कालस्त्वमूदस्ति भुवष्यनीति व्यवहारहेतुरणुरूपो द्रव्यविशेषः । आकाशोऽप्येको ऽनन्तप्रदेशश्च, तेषु चाणुव्यतिरिक्तानि द्रव्याणि पञ्चास्तिकाया इति च संग्रह्यन्ते । जीवास्तिकायो धर्मास्तिकायो-ऽधर्मास्तिकायः पुद्गलास्तिकाय आकाशास्तिकाय इति । अनेकदेशवर्तिनि द्रव्येऽस्तिकायशब्दः प्रयुज्यते; जीवानां मोक्षोपयोगिनमपरमपि संग्रहं कुर्वन्ति - "जीवाजीवास्त्रववन्ध-निर्जरसम्वरमोक्षा" इति मोक्षसंग्रहेण मोक्षोपायश्च गृहीतः, स च सम्यग्ज्ञानदर्शनचारित्ररूपः । तत्र जीवस्तु ज्ञानदर्शनसुखवीर्यगुणः । अजीवश्च जीवभोग्यवस्तुजातम्; आस्त्रवः तदुपभोगोपकरण-गूतमिन्द्रियादिकम् । बन्धश्चाष्टविधः - घातिकर्मचतुष्टयम-घातिकर्मचतुष्टयं चेति । तत्राद्यम् - जीवगुणानां स्वाभाविकानां ज्ञानदर्शनवीर्थ्यसुखानां प्रतिघातकरम्; अपरं शरीरसंस्थानतदभिमानतत्स्थिति-तत्प्रयुक्तसुखदुःखोपेक्षाहेतुभूतम् । निर्जरं मोक्षसाधनमर्हदुपदेशावगतं तपः ।

2.2.31

 

सम्वरो नामेन्द्रियनिरोधिस्समाधिरूपः । मोक्षस्तु निवृत्तरागादिक्तेशस्य स्वाभाविकात्मस्वरूपाविर्भावः । पृथिव्यादिहेतुभूताश्चाणवो वैशेषिकादीनामिव न चतुर्विधाः । अपित्वेकस्वभावाः । पृथिव्यादिभेदस्तु परिणामकृतः ।सर्वं च वस्तुजातं सत्त्वासत्त्वनित्यत्वानित्यत्वभिन्नत्वाभिन्नत्वादिभिरनैकान्तिकमिच्छन्ति स्यादस्ति, स्यान्नास्ति, स्यादस्ति च नास्ति च, स्यादवक्तव्यम्, स्यादस्ति चावक्तव्यं च, स्यान्नास्ति चावक्तव्यं च, स्यादस्ति च नास्ति चावक्तव्यं च, इति सर्वत्र सप्तभङ्गीनयावतारात् । सर्वं वस्तुजातं द्रव्यपर्यायात्मकमिति द्रव्यात्मना सत्त्वैकत्वनित्यत्वाद्युपपादयन्ति; पर्यायात्मना च तद्विपरीतम् । पर्यायाश्च द्रव्यस्यावस्थाविशेषाः । तेषां च भावाभावरूपत्वात् सत्त्वासत्त्वादिकं सर्वमुपपन्नमिति ।। अत्राभिधीयते - नैकस्मिन्नसम्भवादिति । नैतपुपपद्यते, कुतः? एकस्मिन्नसम्भवात् - एकस्मिन्वस्तुनि अस्तित्वनास्तित्वादे -र्विरुद्धस्य छायातपवद्युगपदसम्भवात् । एतदुक्तं भवति, द्रव्यस्य तत्तद्विशेषणभूतपर्यायशब्दाभिधेयावस्था -विशेषस्य च पृथक्पदार्थत्वान्नैकस्मिन् विरुद्धधर्मसमावेशः सम्भवतीति । तथा ह्येकेनास्तित्वादिना ऽवस्था-

2.2.31

 

विशेषण विशिष्टस्य तदानीमेव न तद्विपरीतनास्तित्वादिविशिष्टत्वं सम्भवति । उत्पतिविनाशाख्य-परिणामविशेषास्पदत्वं च द्रव्यस्यानित्यत्वम्, तद्विपरीतं च नित्यत्वं तस्मिन्कथं समवैति; विरोधिधर्मा- श्रयत्वं च भिन्नत्वं, तद्विपरीतं चाभिन्नत्वं कथं वा तस्मिन्समवैति? यथाऽश्वत्वमहिषत्वयोर्युगपदेकस्मिन्न-सम्भवः । अयमर्थः पूर्वमेव भेदाभेदवादिनिरसनसमये "तत्तु समन्वयात्" इत्यत्र प्रपञ्चितः । कालस्य पदार्थ-विशेषणतयैव प्रतीतेः तस्य पृथगस्तित्वनास्तित्वादयो न वक्तव्याः, न च परिहर्त्तव्याः । कालोऽस्ति नास्तीति व्यवहारो व्यहर्तृणां जात्याद्यस्तित्वनास्तित्वव्यपहारतुल्यः, जात्यादयो हि द्रव्यविशेषणतयैव प्रतीयन्त इति पूर्वमेवोक्तम् । कथं पुनरेकमेव ब्रह्म सर्वत्मकमिति श्रोत्रियैरुच्यते?; सर्वचेतनाचेतनशरीरत्वात्सर्वज्ञस्य सर्वशक्तेः सत्यसङ्कल्पस्य पुरुषोत्तमस्येत्युक्तम् । शरीरशरीरिणोस्तद्धर्माणां चात्यन्तवैलक्षण्यमप्युक्तम्,

2.2.31

 

किञ्च नीवादीनां षण्णां द्रव्याणामेकद्रव्याणामेकद्रव्यपर्यायत्वाभावात्तेषु द्रव्यैकत्वेन पर्यायात्मना चैकत्वा-नेकत्वादयो दुरुपपादाः । अथोच्येतषडेतानि द्रव्याणि स्वकीयैः पर्यायैःस्वेन स्वेन चात्मना तथा भवन्तीति । एवमपि सवर्मनैकान्तिकमित्यभ्युपगमविरोथः, अन्योन्यतादत्मयाभावात् । अतो न युक्तमिदं जैनमतम् । ईश्वरानधिष्ठितपरमाणुकारणवादे पूर्वोक्तदोषास्तथैवावतिष्ठन्ते ।। 31 ।।

2.2.32

एवं चात्माकार्त्स्न्यम् ।। 32 ।।

2.2.32

 

एवं भवदभ्युपगमे सत्यात्मनश्चाकार्त्स्न्यम् प्रसज्यते । जीवोऽसङ्खयातप्रदेशो देहपतिमाण इति हि भवतां स्थितिः । तत्र हस्त्यादिशरीरेऽवस्थितस्यात्मनस्ततो न्यूनपरिमाणे पिपीलिकाशरीरे प्रविशतोऽल्पदेशब्या-पित्वेनाकार्त्स्न्यं प्रसज्यते - अपरिपूर्णता प्रसज्यत इत्यर्थः ।। 32 ।।

2.2.33

अथ सङ्कोतविकासधर्मतयाऽऽत्मनः पर्यायशब्दाभिधेयावस्थान्तरापत्त्या विरोधः परिह्रियत इत्युच्यते; तत्राह-

2.2.33

न च पर्य्यायादप्यविरोधो विकारदिभ्यः ।। 33 ।।

2.2.33

 

न च सङ्कोचविकासरूपावस्थान्तरापत्त्याऽपि विरोधः परिहर्तुं शक्यते विकारतत्प्रयुक्तानित्यत्वादिदोष-प्रसक्ते-

2.2.33

 

र्घटादितुल्यत्वप्रसङ्गात् ।। 33 ।।

2.2.34

अन्त्यावस्थितेश्चोभयनित्यत्वादविशेषः ।। 34 ।।

2.2.34

 

जीवस्य यदन्त्यं परिमाणं मोक्षावस्थागतं तस्य पश्चाद्देहान्तरपरिग्रहाभावादवस्थितत्वाभावादात्मनश्च मोक्षा-

2.2.34

 

वस्थस्य तत्परिमाणस्य चोभयोर्नित्यत्वात्तदेवात्मनः स्वाभाविकं परिमाणमिति पूर्वमपि तस्मादविशेषः स्यात्, अतो देहपरिमाणत्वमात्मनो न स्यादित्यसङ्गतमेवेदमार्हतमतम् ।। 34 ।।

2.2.35

पत्युरसामञ्जस्यात् ।। 35 ।।

2.2.35

 

कपिलकणादसुगतार्हतमतानामसामञ्जस्याद्वेदवाह्यत्वाच्च निःश्रेयसार्थिभिरना-दरणीयत्वमुक्तम्, इदानीं पशुपतिमतस्य वेदविरोधादसामञ्जस्याच्चानादरणीयतोच्यते । तन्मतानुसारिणश्च-

2.2.35

 

तुर्विधाः । कापालाः, कालामुखाः, पाशुपताः, शैवाश्चेति सर्वे चैते वेदविरुद्धां तत्त्वप्रक्रियामैहिकामुष्मिकनि-श्रेयससाधनकल्पनाश्च कल्पयन्ति । निर्मित्तोपादानयोर्भेदम्, निमित्तकारणं च पशुपतिमाचक्षते । तथा निःश्रे-यससाधनमपि मुद्रिकाषट्कधारणादिकम्, यथाऽऽहुः कापालाः - "मुद्रिकाषट्कतत्त्वज्ञः परमुद्राविशारधः । भगासनस्थमात्मानं ध्यात्वा निर्वाणमृच्छति । कण्ठिका रुचकं चैव कुण्डलं च शिस्वामणिः । भस्मयज्ञो- पवीतं च मुद्राषटकं प्रचत्तते ।। आभिर्मुद्रितदेहस्तु न भूय इह जायत" इत्यादिकम् । तथा कालामुखा अपि कपालपात्रभोजनशवभस्मस्नानतत्प्राशनलगुडधारणसुराकुम्भस्थापन-तदाधारदेवपूजादिकमैहिकामुष्मिकसक-लफलसाधनमभिदधति । "रुद्राक्षकङ्कणं हस्ते जटा चैका च मस्तके । कपालं भस्मना स्नान"मित्यादि च प्रसिद्धं शैवागमेषु । तथा केनचित्क्रियाविशेषेण विजातीयानामपि ब्राह्मण्यप्राप्तिमुत्तमाश्रमप्राप्तिं चाहुः "दीक्षाप्रवेशमात्रेण ब्राह्मणो भवति क्षणात् । कपालं ब्रतमास्थाय यतिर्भवति मानवः"इति । तत्रेदमुच्यते पत्युरसामञ्जस्यादिति । नैकस्मिन्नसम्भवादित्यतो नेत्यनुवर्तते । पत्युः पशुपतेर्मतं नादरणीयम्, कुतः - असामञ्जस्यात्; #्रसामञ्जस्यं चान्योन्यव्याघाताद्वेदविरोधाच्च । मुद्रिकाषटकधारणभगासनस्थात्मध्यानसुराकुम्भस्थापनतत्स्थदेवतार्चनगूढाचारश्मशानभस्मस्नानप्रणवपूर्वाभिध्यानान्यन्योन्यविरुद्धानि । वेदविरुद्धं चेदं तत्त्वपरिकल्पनमुपासनमाचारश्च । वेदाः खलु परं ब्रह्म नारायणमेव जगन्निमित्तमुपादानं च वदन्ति - "नारा-यणः परं ब्रह्म तत्त्वं नारायणः परः नारायणपरो ज्योतिरात्मा नारायणः परः, "तदैक्षत बहु स्यां प्रजा-येयेति, सोऽकामयत बहु स्यां प्रजायेये"ति, "तदात्मानं स्वयमकुरुत"इत्यादयः परब्रह्मभूतपरमपुरुषवेदन मेव च मोक्षसाधनमुपासनं वदन्ति - "वेदाहमेतं पुरुषं महान्तम् आदित्यवणं तमस्तु पारे । तमेतं विद्वानमृत इह भवति नान्यः पन्था अयनाय विद्यत" इत्यादिनैकतां गताः सर्वे वेदान्ता। तदितिकर्त्तव्यताभूतं कर्म च वेदविहितव-र्णाश्रमसम्बतन्ध-यज्ञादिकमेव वदन्ति - "तमेतं वेदानुवचनेन ब्राह्मणा विविदिषन्ति यज्ञेन दानेन तपसाऽना-

2.2.35

 

शकेन, एतमेव लोकमिच्छन्तः प्रव्राजिनः प्रव्रजन्ति" इत्यादयः । केवलपरतत्त्वप्रतिपादनपरनारायणानुवा-कसिद्धतत्त्वपराः केषुचिदुपासनादिविधिपरेषु वाक्येषु श्रुताः प्रजापतिशिवेन्द्राकाशप्राणादिशब्दा इति "शास्त्र-दृष्टया तूपदेशो वामदेवव"दित्यत्र प्रतिपादितम् । तथा "एको ह वै नारायण आसीन्न ब्रह्मा नेशान" इत्यारभ्य "स एकाकी न रमेते"ति सृष्टिवाक्योदितं स्त्राष्टारं नारायणमेव समानप्रकरणस्थाः सदेव सोभ्येदमग्र आसीत्"इत्यादिषु साधारणाः सद्व्रह्मादिशम्दा। प्रतिपादयन्तीति "जन्माद्यस्य यत" इत्यत्र प्रतिपादितम् । अतो वेदवि-रुद्धतत्त्वोपासनानुष्ठानाभिधानात्पशु#ापतिमतमनादरणीयमेव ।। 35 ।।

2.2.36

अधिष्ठानानुपपत्तेश्च ।। 36 ।।

2.2.36

 

वेदवाह्यानामनुमानाद्धि केवलनिमित्तेश्वरकल्पना, तथा सति दृष्टानुसारेण कुलालादिवदधिष्ठानं कर्त्तव्यम् । न च कुलालादेर्मृदाद्यधिष्ठानवत्पशुपतेर्निमिक्षभूतस्य प्रधानाधिष्ठानमुपपद्यते अशषीरत्वात्; सशरीराणामेव हि कुलालादीनामधिष्ठानशक्तिर्दृष्टा । न चेश्वरस्य सशरीरत्वमभ्युपगन्तव्यम्, तच्छरीरस्य सावयवस्य नित्यत्वे

2.2.36

 

अनित्यत्वे च "शास्त्रयोनित्वा"दित्यत्र दोषस्योक्तत्वात् ।। 36 ।।

2.2.37

करणवच्चेन्न भोगादिभ्यः ।। 37 ।।

2.2.37

 

यथा भोक्तुर्जीवस्य करणकलेवराद्यधिष्ठानमशरीरस्यैव दृश्यते तद्वन्महेश्वरस्याप्यशरीरस्य च प्रधानाधिष्ठा-नमुपपद्यत इति चेन्न, भोगादिभ्यः । पुण्यपापरूपकर्मफलभोगार्थठ पुण्यपापरूपादृष्टकारितं हि तदधिष्ठानं तद्वत् पशुपतेरपि पुण्यपापरूपादृष्टवत्तया तत्फलभोगादि सर्वं प्रसज्येत, अतो नाधिष्ठानसम्भवः ।। 37 ।।

2.2.38

अन्तवत्त्वमसर्वज्ञता वा ।। 38 ।।

2.2.38

 

वा शब्दश्चार्थे । पशुपतेः पुण्यपापरूपादृष्टवत्त्वे जीववदन्तवत्त्वं सृष्ठिसंहाराद्यास्पदत्वमसर्वज्ञता च स्यादित्यना-दरणीयत्वे सिद्धेऽपि पशुपतिमतस्य वेदविरुद्दताख्यापनार्तं पत्युरसामञ्जस्यादिति पुनरारम्भः यद्यपि पाशुपतशैव-

2.2.38

 

योर्वेदाविरोधिन इव केचन धर्माः प्रतियन्ते, तथाऽपि वेदविरुद्धनिमित्तोपादानभेदकल्पनापरावरतत्वव्यत्य-यकल्पनामूलत्वात्सर्वमसमञ्जसमेवेति "असामञ्जस्यात् "इत्युक्तम् ।। 38 ।।

2.2.39

उत्पत्त्यसम्भवात् ।। 39 ।।

2.2.39

 

कपिलादितन्त्रसामान्याद्भगवदभिहितपरमनिःश्रेयससाधनाववोधिनि पञ्चरात्रतन्त्रे-ऽप्यप्रामाण्यमाशङ्कय निराक्रियते; तत्रैवमाशङ्कते "परमकारणात्परब्रह्मभूताद्वासुदेवात्सङ्कर्षणो नाम जीवो

2.2.39

 

जायते सङ्कर्षणात्प्रद्युम्नसंज्ञं मनो जायते तस्मादनिरुद्धसंज्ञोऽहङ्कारो जायते" इति हि भागवतप्रक्रिया । अत्र जीवस्योत्पत्तिः श्रुतिविरुद्धा प्रतीयते; श्रुतयो हि जीवस्याऽनादित्वं वदन्ति । "न जायते भ्रियते वा विपश्चित्" इत्याद्याः ।। 39 ।।

2.2.40

न च कर्त्तुः करणम् ।। 40 ।।

2.2.40

 

सङ्कर्षणात्प्रद्युम्रसंज्ञं मनो जायत इति कर्त्तुर्जीवात्करणस्य मनस उत्पत्तिर्न सम्भवति, "एतस्माज्जायते प्राणो मनस्सर्वेन्द्रियाणि च" इति परस्मादेव ब्रह्मणो मनसोऽप्युत्पत्तिश्रुतेः, अतः श्रुतिविरुद्धार्थप्रतिपादनादस्यापि तन्त्रस्य प्रामाण्यं प्रतिषिध्यत इति ।। 40 ।। एवं प्राप्ते प्रचक्ष्महे -

2.2.41

विज्ञानादिभावे वा तदप्रतिषेधः ।। 41 ।।

2.2.41

 

वाशब्दात्पक्षो विपरिवर्तते, विज्ञानं चादि चेति, परब्रह्मविज्ञानादि सङ्कर्षणप्रद्युमानिरुद्धानामपि परब्रह्मभावे सति तत्प्रतिपादनपरस्य शास्त्रस्य प्रामाण्यं न प्रतिषिध्यते । एतदुक्तं भवति - भागवतप्रक्रियामजानतामिदं चोद्यं यज्जीवोत्पत्तिविरुद्धाऽभिहितेति । वासुदेवाख्यं परं ब्रह्मैवाश्रितवत्सलं स्वाश्रितसमाश्रयणीयत्वाय स्वेच्छया चतुर्धाऽवतिष्ठत इति हि तत्प्रक्रिया, यथा पौष्करसंहितायां " कर्त्तव्यत्वेन वै यत्र चातुरात्म्यमुपा- स्यते । क्रमागौः स्वसंज्ञाभिर्ब्राह्मणैरागमं तु तत्" इत्यादि । तुच्च चातुरात्म्योपासनं वासुदेवाख्यपरब्रह्मोपा-

2.2.41

 

सनमिति सात्वतसंहितायामुक्तम् "ब्राह्मणानां हि द्व्र्रह्म वासुदेवाख्ययाजिनाम् । विवेकदं परं शास्त्रं ब्रह्मोपनि-षदं महत्" इति । तद्धि वासुदेवाख्यं परं ब्रह्म सम्पूर्णषाड्गुण्यवपुः सूक्ष्मव्यूहविभवभेदभिन्नं यथाधिकारं भक्तै-र्ज्ञानपूर्वेण कर्मणाऽभ्यर्चितं सम्यक् प्राप्यते । विभावार्चनाद्व्यूहं पाप्य व्यूहार्चनात्परं ब्रह्म वासुदेवाख्यं सूक्ष्मं प्राप्यते - इति वदन्ति । विभवो हि नाम रामकृष्णादिप्रादुर्भावगणः । व्यूहो वासुदेवसङ्कर्षणप्रद्युम्नानिरुद्धरू-पश्चतुर्व्यूहः । सूक्ष्मं तु केवलपाड्गुण्यविग्रहं वासुदेवाख्यं परं ब्रह्म । यथा पौष्करे "यस्मात्सम्यक् परं ब्रह्म वासु-देवाख्यमव्ययम् । अस्मादवाप्यते शास्त्रात् ज्ञानपूर्वेण कर्मणा" इत्यादि । अतः सङ्कर्षणादीनामपि परस्यैव ब्रह्मणः स्वेच्छाविग्रहरूपत्वात् "अजायमानो बहुधा विजायत" इति श्रुतिसिद्धस्यैवाश्रितवात्सल्यनिमि-त्तस्वेच्छाविग्रहसङ्ग्रहरूपजन्मनोऽभिधानात् तदभिधायिशास्त्र-प्रामाण्यस्याप्रतिषेधः - इति । तत्र जीयमनो-ऽहङ्कारतत्त्वानामधिष्ठातारः सङ्कर्षणप्रद्युम्नानिरुद्धा इति तेषामेव जीवादिशब्दैरुभधानमविरुद्धम्; यथा-ऽऽकाशप्राणादिशब्दैबर्रह्मणोऽभिधानम् ।। 41 ।।

2.2.42

विप्रतिषेधाच्च ।। 42 ।।

2.2.42

 

विप्रतिषिद्धा हि जीवोत्पत्तिस्तस्मिन्नपि तन्त्रे; यथोक्तं परमसंहितायाम् । "अचेतना परार्था च नित्या सतत-

2.2.42

 

विक्रिया #ः त्रिगुणा कर्मिणां क्षेत्रं प्रकृतेरूपमुच्यते ।। व्याप्तिरूपेण सम्बन्धस्यस्याश्च पुरुषस्य च । सह्यनादिर-नन्तश्च परमार्थेन निश्चितः" इति । एवं सर्वास्वपि संहितासु जीवस्य नित्यत्ववचनाज्जीवस्वरूपोत्पत्तिः पञ्च-रात्रतन्त्रे प्रतिषिद्धैव । जन्ममरणादिव्यवहारस्तु लोकवेदयोर्जीवस्य यथोपपद्यते, तथा "नात्माश्रुते"रित्यत्र वक्ष्यते । अतो नीवस्योत्पत्तिस्तत्रापि प्रतिषिद्धैवेति जीवोत्पत्तिवादनिमित्ताप्रामाण्यशङ्का दूरोत्सारिता । यश्चैष केषां चिदुद्धोषः "साङ्गेषु वेदेषु निष्ठामलभमानः शाण्डिल्यः पञ्चरात्रशास्त्रमधीतवान्" इति साङ्गेषु वेदेषु पुरुषार्थनिष्ठा न लब्धेति वचनात् वेदविरुद्धं तन्त्रमिति, सोऽप्यनाघ्रातवेदवचसामनाकलिततदुपबृंहणन्या-यकलापानां श्रद्धामात्रविजृम्भितः; यथा "प्रातः प्रातरनृतं ते वदन्ति पुरे दयाज्जुह्वति येऽग्रिहोत्रम्" इति अनुदितहोमनिन्दोदितहोमप्रशंसार्थेत्युक्तम्; यथा च भूमविद्याप्रकमे नारदेन " ऋग्वेदं भगवोऽध्येमि यजुर्वेदं सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमम्" इत्यारभ्य सर्वं विद्यास्थानमभिधाय "सोऽहंभगवो मन्त्रवि-देवास्मिन्नेत्मवित्" इति भूमयिद्याव्यतिरिक्तास #ु सर्वासु विद्यास्वात्मवेदनालाभवचनं वक्ष्यमाणभूमविद्या-प्रशंसार्थं कृतम्; अथवा अस्य नारदस्य साङ्गेषु वेदेषु#े यत्परतत्त्वं प्रतिपाद्यते, तदलाभनिमित्तशेऽयं वादः, एव-मेव शाण्डिल्यस्येति । पश्चाद्वेदान्तवेद्यवासुदेवाख्यपरब्रह्मतत्त्वाभिधानादवगम्यते, तथा वेदार्थस्य दुर्ज्ञा-

2.2.42

 

नतया सुखाववोधार्थः शास्त्रारम्भः परमसंहितायामुच्यते "अधीता भगवन्वेदाः साङ्गोपाङ्गाः सविस्तराः । श्रु-तानि च मयाऽङ्गानि वाकोवाक्ययुतानि च ।। न चैतेषु समस्तेषु संशयेन विना क्कचित् । श्रेयोमार्गं प्रपश्यामि येन सिद्धिभर्विष्यति" इति । "वेदान्तेषु यथासारं सङ्गृह्य भगवान् हरिः । भक्तानुकम्पया विद्वान् । सञ्चिक्षेप यथासुखम्" इति च । अतः स भगवान्वेदैकवेद्यः परब्रह्माभिधानो वासुदेवो निखिलहेयप्रत्यनीककल्याणैक-तानानन्तज्ञानानन्दाद्यपरिमितोदारगुणसागरः सत्यसङ्कल्पश्चातुर्वण्य-चातुराश्रम्यव्यवस्थयाऽवस्थितान्धर्मार्थकाममोक्षाख्यपुरुषार्थाभिमुखान् भक्तानवलोक्यापारकारुण्य-सौशील्यवात्सल्यौदार्यमहोदधिः स्वस्वरूप-स्वविभूतिस्वाराधनतत्फलयाथात्म्याववोधिनो वेदान् ऋग्यजुः - सामाथर्वभेदभिन्नानपरिमितशाखान् विध्य-

2.2.42

 

र्थवादमन्त्ररूपान् स्वेतरसकलसुरनरदुरवगाहाँश्चावधार्य तदर्थयाथात्म्याववोधिपञ्चरात्रं शास्त्रं स्वयमेव निरमिमीतेति निरवद्यम् । यत्तु परैः सूत्रचतुष्टयं कस्यचिद्विरुद्धांशस्य प्रामाण्यनिपेधपरं व्याख्यातं तत्सूत्राक्ष-राननुगुणं सूत्रकाराभिप्रायविरुद्धं च । तथा हि सूत्रकारेण वेदान्तन्यायाभिधांयीनि सूत्राण्यभिधाय, वेदोप-वृंहणाय च भारतसंहितां शतसाहस्त्रिकां कुर्वता मोक्षधर्मे ज्ञानकाण्डेऽभिहितं "गृहस्थो ब्रह्मचारी च वानप्र-स्थोऽथ भिक्षुकः । य इच्छेत्सिद्धिमास्थातुं देवतां कां यजेत सः" इत्यारभ्य महता प्रबन्धेन पञ्चोत्रशास्त्रप्रक्रियां प्रतिपाद्य "इदं शतसहस्राद्धि भारताख्यानविस्तरात् । आविध्य मतिमन्थानं दध्नो घृतमिवोद्धृतम् ।। नवनीतो यथा दधनो द्विपदां ब्राह्मणो यथा । आरण्यकं च वेदेभ्य ओपधीभ्यो यथाऽमृतम् ।। इदं महोपनिपदं चतुर्वेदस-मन्वितम् । साङ्खययोगकृतान्तेन पञ्चरात्रानु#ाब्दितम् ।। इदं श्रेय इदं ब्रह्म इदं हितमनुत्तमम् । ऋग्यजुःसामभि-र्जुष्टमथर्वाङ्गिरसस्तथा ।। भविष्यति प्रमाणं वा एतदेवानुशासनम्" इति साङ्खययोगशब्दाभायां ज्ञानयोगकर्म-योगावभिहितौ; यथोक्तं "ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योभिनाम्" इति; भीष्मपर्वण्यपि "ब्राह्मणैः क्षत्रियैर्वैश्यैः शूद्रैश्च कृतलक्षणैः । अर्चनीयश्च सेव्यश्च पूजनीयश्च माधवः ।। सात्वतं विधिमास्थाय गीतः सङ्ग-र्षणेन यः" इति । कथमेवं ब्रुवाणो वादरायणो वेदविदग्रेसरो वेदान्तवेद्यपरब्रह्मभूरवासुदेवोपासनार्चनादि-प्रतिपादनपरस्य सात्वतशास्त्रस्याप्रामाण्यं ब्रूयात् । ननु च "साङ्ख्यं योगः पञ्चरात्रं वेदाः पाशुपतं तथा । किमे-तान्येकनिष्ठानि वा मुने" इत्यादिना साङ्ख्यादीनामप्यादरणीयतोच्यते, शारीरकेऽपि साङ्खयादीनि प्रति-

2.2.42

 

षिध्यन्ते; #ैअत इदमपि तन्त्रं तत्तुल्यम्; नेत्युच्यते, यतस्तत्रापीममेव शारीरकोक्तन्यायमवतारयति "किमेता-न्येकनिष्ठानि पृथङ्निष्ठानि वा" इति प्रश्रस्यायमर्थः किं साङ्ख्ययोगपाशुपतवेदपञ्चरात्राणि एकतत्त्वप्रतिपा-दनपराणि, पृथक्तत्वप्रतिपादनपराणि वा, यदैकत्त्वप्रतिपादनपराणि, किं तदेकं तत्त्वम्? । यदा पृथक्तत्त्व-प्रतिपादनपराणि तदैषां परस्परविरुद्धार्थप्रतिपादनपरत्वाद्वस्तुनि विकल्पासम्भवाच्छैकमेव प्रमाणमङ्गीकर-णीयम्, किं तदेकमित्यस्योत्तरं ब्रुवन् "ज्ञानान्येतानि राजर्षे विद्धि नानामतानि वै । साङ्ख्यस्य वक्ता कपिल" इत्यारभ्य साङ्खययोगपाशुपतानां कपिलहिरण्यगर्भपशुपतिकृतत्वेन पौरुषेयत्वं प्रतिपाद्य "अवान्तरतषा नाम वेदाचार्य्यः स उच्यते" इति वेदानामपौरुषेयत्वमभिधाय"पञ्चरात्रस्य वक्ता नारायणः स्वयम्" इति पञ्चरात्रतन्त्रस्य वक्त नारायथः स्वयमेवेत्युक्तवान् । एवं वदतश्चायमाशयः - पौरुषेयाणां तन्त्राणां परस्पर-विरुद्धवस्तुवा#ि#ादतया अपौरुषेयत्वेन निरस्त प्रमादादिनिखिलदोषगन्धवेदवेद्यवस्तुविरुद्धाभिधायित्वच्च यथावस्थितवस्तुनि प्रामाण्यं दुर्ल्लभम्; वेदवेद्यश्च परब्रह्मभूतोनारायणः; अतस्तत्तन्त्राभिहितप्रधानपुरुष-पशुपतिप्रभृतितत्त्वस्य वेदान्तवेदेयपरब्रह्मभूतनारायणात्मकतयैव वस्तु त्वमभ्युपगमनीयमिति । तदिदमाह च "सर्वेषु च नृपश्रेष्ठ ! ज्ञानेष्वेतेषु दृश्यते । यथागमं यथान्यायं निष्ठानारायणः प्रभुः" इति । "यतागमं यथा-न्याय"मिति न्यायानुगृहीततत्तदागमोक्तं वस्तु परामृशतो नारायण एव सर्वस्य वस्तुनो निष्ठेति दृश्यते ।

2.2.42

 

अब्रह्मात्मकतया तत्तत्तन्त्राभिहिनानां तत्त्वानां "सर्वं खल्विदं ब्रह्म" "विश्वं नारायथ" इत्यादिना सर्वस्य ब्रह्मा-त्मकतामनुसन्दधानस्य च नारायण एव निष्ठेति प्रतीयत इत्यर्थः । अतो वेदान्तवेद्यः परब्रह्मभूतो नारायणः स्वयमेव पञ्चरात्रस्य कृत्स्नस्य वक्तेति, तत्स्वरूपतदुपासनाभिधायि तत्तन्त्रमिति च तस्मिन्नितरतन्त्रसामान्यं न केनचिदुद्भावयितुं शक्यम् । अतस्तत्रैवेदमुच्यते "एवमेकं साङ्खययोगं वेदारण्यकममेव च । परस्पराङ्गान्ये-तानि - पञ्चरात्रं तु कथ्यते" इति; साङ्ख्यञ्च योगश्च साङ्ख्ययोगम्, वेदाश्चारण्यकानि च वेदारण्यकम्, परस्पराङ्घान्येतान्येकतत्वप्रतिपादनपरतयैकीभूतानि - एकं पञ्चतात्रमिति कथ्यते । एतदुक्तं भवति साङ्ख्योक्तानि पञ्चर्विशतितत्त्वानि, योगोक्तं च यमनियमाद्यत्मकं योगम्, वेदोदितकर्मस्वरूपाण्यङ्गीकृत्य तत्त्वानां ब्रह्मात्मकत्वम्, योगस्य च ब्रह्मोपासनप्रकारत्वं कर्मणां च तदाराधनरूपतामभिदधति ब्रह्मस्वरूपं प्रतिपाद-यन्त्यारण्यकानि । एतदेव परेण ब्रह्मणा नारायणेन स्वयमेव पञ्चरात्रतन्त्रे विशदीकृतमिति । शारीरके च साङ्ख्योक्ततत्त्वानामब्रह्मात्मकतामात्रं निराकृतम्; न स्वरूपम् । योगपाशुपतयोश्चेश्वरस्य केवलनिमित्तका-रणता परावरतत्त्वविपरीतकल्पना, वेनवहिष्कृताचारो निराकृतः न योगस्वरूपम्, पशुपतिस्वरूपं च । अतः साङ्ख्यं योगः पञ्चरात्रं वेदाः पाशुपतं तथा आत्मप्रमाणान्येतानि न हन्तव्यानि हेतुभिः" इति तत्तदभिहित-तत्तत्स्वरूपमात्रमङ्गीकार्य्यम्; जिनसुगताभिहिततत्त्ववत्सर्वं न बहिष्कार्य्यमित्युच्यते । यथाऽऽगमं "यथान्यायं निष्ठा नारायणः प्रभु"रित्यनेनैकार्य्यात् ।। 42 ।।



2.3.1

न वियदश्रुतेः ।। 1 ।।

2.3.1

 

सांख्यादिवेदबाह्यतन्त्राणां न्यायाभासमूलतया विप्रतिषेधाच्चासामञ्जस्यमुक्तम्, इदानीं स्वपक्षस्य विप्रतिषेधादिदोषाभावख्यापनाय ब्रह्मकार्य्यतयाऽभिमतचिदात्मकप्रपञ्चस्य कायर्ताप्रकारो विशोध्यते । तत्र वियदुत्पद्यते न वेति संशय्यते । किं युक्तं न वियदुत्पद्यत इति, कुतः? अश्रुतेः; सम्भावितस्य हि श्रवणसम्भवः, असम्भावितस्य तु गगनकुसुमवियदुत्पत्त्यादेः शब्दाभिधेयत्वं न सम्भवति । न खलु निरवयवस्य सर्वगतस्याकाशस्यात्मन इव उतपत्तिर्निरूपयितुं शक्यते; अत एव चोत्पत्त्यसम्भवात् छान्दोग्ये

2.3.1

 

सृष्टिप्रकरणे तेजःप्रभृतीनामेवोत्पत्तिराम्नायते - "तदैक्षत बहु स्यां प्रजायेयेतितत्तेजोऽसृजत" इति । तैत्तिरी-यकाथर्वणादिषु "तस्माद्वा एतस्मादात्मन आकाशः सम्भूतः" "एतस्माज्जायते प्राणो मनः सर्वेन्दिऽयाणि च खं वायुर्ज्योतिराप" इत्यादिषु श्रूयमाणा वियदुत्पत्तिरर्थविरोधाद्वाध्यत इति ।। 1 ।। एवं प्राप्तेऽभिधीयते-

2.3.2

अस्ति तु ।। 2 ।।

2.3.2

 

अस्ति त्वाकाशस्योत्पत्तिः । अतीन्द्रियार्थविषया हि श्रुतिः प्रमाणान्तरातीतामपि वियदुत्पतिं्त प्रतिपादयितुं समर्थैव । न च श्रुतिप्रतिपन्नेऽर्थे तद्विरोधिनिरवयवत्वादिहेतुकमनुत्पत्त्यनुमानमुदेतुमलम्; आत्मनोऽनुत्पत्तिर्न

2.3.2

 

निरवयवत्वप्रयुक्तेति वक्ष्यते ।। 2 ।।

2.3.3

पुनश्चोदयति -

2.3.3

गौण्यसम्भवाच्छब्दाच्च ।। 3 ।।

2.3.3

 

"तस्माद्वा एतस्मादात्मन आकाशः सम्भूत" इत्यादि वियदुत्पत्तिश्रुतिर्गौणीति कल्पयितुं युक्तम्, "तत्तेजोऽ-सृजत" इति सिसृक्षोर्ब्रह्मणः प्रथमं तेज उत्पद्यत इति तेजउत्पत्तिप्राथम्येन वियदुत्पत्तिप्रतिपादनासम्भवात् "वायुश्चान्तरिक्षं चैतदभृत"मिति वियतोऽभृतत्वशब्दाच्च ।। 3 ।।

2.3.4

कथमेकस्य सम्भूतशब्दस्याकाशापेक्षया गौणत्वम्, अग्न्याद्यपेक्षया मुख्यत्वमिति चेत्तत्राह -

2.3.4

स्याच्चैकस्य ब्रह्मशब्दवत् ।। 4 ।।

2.3.4

 

एमस्यैव "तस्माद्वा एतस्मादात्मन आकाशः संभूत"इत्याकाशे मुख्यात्वासम्भवात्, गौणतया प्रयुकस्य सम्भृतशब्दस्य वायोरग्विरित्यादिष्वनुक्तस्य मुख्यत्वं स्यादेव - ब्रह्मशब्दवत्; यथाब्रह्मशब्दः "तस्मादेतद्व्रह्म नामरूपमन्नं च जायते" इत्यत्र

प्रधाने गौणतया प्रयुक्तस्तस्मिन्नं च जायते" इत्यत्र प्रधाने गौणतया प्रयुक्त -स्तस्मिन्नेव प्रकरणे "तपसा चीयते ब्रह्म ततोऽन्नमभिजायत"इति ब्रह्मणि मुख्यतया प्रयुज्यते; तद्वत् । अनुपङ्गे

2.3.4

 

च श्रवणावृत्ताविवाभिधानावृत्तिर्विद्यत एवेत्यर्थः ।। 4 ।।

2.3.5

परिहरति

2.3.5

प्रतिज्ञाहानिरव्यतिरेकात् ।। 5 ।।

2.3.5

 

छान्दोग्यश्रुत्यनुसारेणान्यासां वियदुत्पत्तिवादिनीनां श्रुतीनां गौणत्वं कल्पयितुं न युज्यते; यतः छान्दोग्य -श्रुत्यैव वियदुत्पत्तिरङ्गीकृता । "येनाश्रुतं श्रुत"मित्यादिना ब्रह्मज्ञानेन सर्वज्ञानप्रतिज्ञानात्, तस्या हि प्रतिज्ञाया अहानिराकाशस्यापि ब्रह्मकार्य्यत्वेन तदव्यतिरेकादेव भवति ।।

2.3.6

शब्देम्यः ।। 6 ।।

2.3.6

 

इतश्च वियदुतपत्तिश्छान्दोप्ये प्रतीयते "सदेव सोम्येदमग्र आसीदेकमेवाद्वितीय"मिति प्राक् सृष्टेरेकत्वावधारण-शब्दात् "ऐतदात्म्यमिदं सर्वं"मित्येवामादिशब्देभ्यश्च कार्य्यत्वेन ब्रह्मणोऽव्यतिरेकप्रतीतेः, न च "तत्तेजोऽसृ-

2.3.6

 

जत" इति तेजस उत्पत्तिश्रुतिर्वियदुत्पतिं्त वारयति, वियदुत्पत्त्यवचनमात्रेण तेजसः प्रतीयमानं प्राथम्यं श्रुत्य-न्तप्रतिपन्नां वियदुत्पतिं्त न निवारयितुमलम् ।। 6 ।।

2.3.7

यावद्विकारं तु विभागो लोकवत् ।। 7 ।।

2.3.7

 

तुशब्दश्चार्थे, "ऐतदात्म्यमिदं सर्व"मित्यादिभिराकाशस्य विकारत्ववचनेन तस्याकाशस्य ब्रह्मणोऽपि विभा-गः - उत्पत्तिरप्युक्तैव । लोकवत्, - यथा लोक एते सर्वे देवदत्तपुत्रा" इत्यभिधाय तेषु केपाञ्चित् तत उत्पत्ति वचनेन सर्वेषामुत्पत्तिरुक्ता स्यात् तद्वत्, एवं च सति "वायुश्चान्तरिक्षं चैतदमृत"मिति सुराणामिव चिरका-लस्थायित्वाभिप्रायम् ।। 7 ।।

2.3.8

एतेन मातरिश्वा व्याख्यातः ।। 8 ।।

2.3.8

 

अनेनैव हेतुना मातविश्वनो वायोरप्युत्पत्तिर्व्याख्याता, वियन्मातरिश्वनोः पृथग्योगकरणं "तेजोऽतस्तथा ह्याह" इति मातरिश्वनः परामर्शार्थम् ।। 8 ।।

2.3.9

असम्भवस्तु सतोऽनुपपत्तेः ।। 9 ।।

2.3.9

 

तुशब्दोऽवधारणार्थः, असम्भवः - अनुत्पत्तिः । सतः ब्रह्मण एव तद्वयतिरिक्तस्य कस्यचिदनुत्पत्तिर्न सम्भ-

2.3.9

 

वति - अनुपपत्तेः; एतदुक्तं भवति - वियन्मातरिश्वतोरुत्पत्तिप्रतिपादनमुदाहरणार्यम्, उत्पत्त्यसम्भवस्तु सतः परमकारस्य परस्यैव ब्रह्मणः तद्वयतिरिक्तस्य कृत्स्नस्याव्यक्तमहदहङ्कारतन्मात्रेन्द्रियवियत्पवनादिकस्य प्रप-ञ्चस्यैकविज्ञानेन सर्वविज्ञानप्रतिज्ञादिभिरवगतकार्य्यभावस्यानुत्पत्तिर्नोपपद्यत इति ।। 9 ।।

।। वियदधिकरणं समाप्तम् ।।

2.3.10

तेजोऽतस्तथा ह्याह ।। 10 ।।

2.3.10

 

ब्रह्मब्यतिरिक्तस्य कृत्स्नस्य ब्रह्मकार्य्यत्वमुक्तम्; इदानीं व्यवहितकार्य्याणां किं केवलात्तत्तदनन्तरकारणभूताद्वस्तुन उत्पत्तिः; अहोस्वित् तत्तद्रूपाद्व्रह्मण? इति चिन्त्यते । किं युक्तम्? केवला-

2.3.10

 

त्तत्तद्वस्तुन इति कुतः? तेजस्तावत् अतः - मातरिश्वन एवोत्पद्ये "वायोरग्निः" इति ह्याह ।। 10 ।।

2.3.11

आपः ।। 11 ।।

2.3.11

 

आपोऽपि अतः - तेजस एवोत्पद्यन्ते "अग्नेरापः" "तदपोऽसृजत" इत्याह ।। 11 ।।

2.3.12

पृथिवी ।। 12 ।।

2.3.12

 

पृथिवी अद्भय उत्पद्यते - "अद्भयः पृथिवी" "ता अन्नमसृजन्ते" इत्याह ।। 12 ।।

नन्वन्नशब्देन कथं पृथिव्यभिधीयते? अत आह -

2.3.13

अधिकाररूपशब्दान्तरेभ्यः ।। 13 ।।

2.3.13

 

महाभूतसृष्टयधिकारात्पृथिव्येवान्नशब्देनोक्तेति प्रतीयते । अदनीयस्य सर्वस्य पृथिवीविकारत्वात्कारणे कार्य्यशब्दः । तथा वाक्यशेषे भूतानां रूपसंशब्दने "यदग्नेरोहितं रूपं तेजस्तद्रूपं यच्छुक्लं तदपां यत् कृष्णं तदन्नस्य" इत्यप्तेजसोः सजातीयमेवान्नशब्दवाच्यं प्रतीयते । शब्दान्तरं च समानप्रकरणे "अग्नेरापः अभ्द्यः पृथिवी" इति श्रूयते । अतः पृथिव्येवान्नशब्देनाच्यत इत्यभ्द्य एव पृथिवी जायते । उदाहृताः तेजःप्रभृतयः प्रदर्शनार्थाः । महदादयोऽपि स्वानन्तरवस्तुन एवोत्पद्यन्ते; यथाश्रुत्यभ्युपगमाविरोधात्, "एतस्माज्जायते प्राणो मनः सर्वेन्द्रियाणि च । खं वायुर्ज्योतिरापः पृथिवी विश्वस्य धारिणी" तस्मादेतद्व्रह्म नामरूपपन्नं च

2.3.13

 

जायते" "तस्माद्वा एतस्मादात्मनः आकाशः संभूतः" "तत्तेजाऽसृजत" इत्यादयो ब्रह्मणः परम्परया कार-णत्वेप्युपपद्यन्त इति । 13 ।।

2.3.14

एवं प्राप्ते प्रचक्ष्महे -

2.3.14

तदभिध्यानादेव तु तल्लिङ्गात्सः ।। 14 ।।

2.3.14

 

तुशब्दात् पक्षो व्यावृत्तः, महदादिकार्याणामपि तत्तदनन्तरवस्तुशरीरकः स एव पु#ुरुषोत्तमः कारणम्, कुतः? तदभिध्यानरूपात्तल्लिङ्गात्; अभिध्यानम् - बहु स्यामिति सङ्कल्पः "तत्तेज ऐक्षत बहु स्यां प्रजायेयेति, ता आप एक्षन्त वह्वयः स्याम प्रजायेमिह" इत्यात्मनो बहुभवनसङ्कल्परूपेक्षणश्रवणान्महदहङ्कारा-काशादीनामपि कारणानां तथाविधेक्षापूर्विकैव स्वकाय्यर्सृष्टिरिति गम्यते, तथाविधं चेक्षणं तत्तच्छरीरकस्य परस्यैव ब्रह्मण उपपद्यते । श्रूयते च सर्वशरीरकत्वेन सर्वात्मकत्वं परस्य ब्रह्मणोऽन्तर्याभिब्राह्मणे "यः पृथिव्यां तिष्ठन्, योऽप्सु तिष्ठन्, यस्तेजसि तिष्ठन् यो वायौ तिष्ठन्, य आकाशे तिष्ठन्" इत्यादि । सुवालोपनिपदि च "यस्य पृथिवी शरीर" मित्यारभ्य "यस्याहङ्कारः, शरीरं यस्य बुद्धिः शरीरं, यस्याव्यक्तं शरीर" मित्यादि ।। 14 ।।

2.3.15

"एतस्माज्जायते प्राणो मनःसर्वेन्द्रियाणि च" इत्यादिषु । यच्चोक्तम् - श्रूयमाणा ब्रह्मणः प्राणादिसृष्टिः परम्परयाऽप्युपपद्यत इति; अत्रोच्यते -

2.3.15

विपर्ययेण तु क्रमोऽत उपपद्यते च ।। 15 ।।

2.3.15

 

तुशब्दोऽवधारणार्थः । अव्यक्तमहदहङ्काराकाशादिक्रमाद्विपर्ययेण यः सर्वेषां कार्य्याणां ब्रह्मानन्तर्यरूपः क्रमः "एतस्माज्जायते प्राणः" इत्यादिषु प्रतीयते, स च क्रमस्तत्तद्रूपाद्व्रह्मणस्तत्तत्कार्य्योत्पत्तेरेवोपपद्यते । परम्परया

2.3.15

 

कारणत्वे ह्यानन्नतर्यश्रवणमुपरुध्येत । अतः "एतस्माज्जायते" इत्यादिकमपि सर्वस्य ब्रह्मणः साक्षात्सम्भ-वोत्तम्भनम् ।। 15 ।।

2.3.16

अन्तरा विज्ञानमनसी क्रमेण तल्लिङ्गादिति चेन्नाविशेषात् ।। 16 ।।

2.3.16

 

विज्ञानसाधनत्वादिन्द्रियाणि विज्ञानमित्युच्यन्ते; यदुक्तम् "एतस्माज्जायते" इत्यादिना सर्वस्य ब्रह्मणोऽ-नन्तरकार्य्यत्वं श्राव्यते; अतश्चानेन वाक्येन सर्वस्य साक्षाद्व्रह्मण उत्पत्तिरभिध्यानलिङ्गावगतोत्तभ्यत इति; तन्नोपपद्यते - क्रमविशेषपरत्वादस्य वाक्यस्य; अत्रापि सर्वेषां क्रमप्रतीतेः । स्वादिषु तावत् श्रुत्यन्तरसिद्धः क्रमोऽत्रापि प्रतीयते - तैः सह पाठलिङ्गाद्भूतप्राणयोरन्तराले विज्ञानमनसी अपि क्रमेणोत्पद्यत इति प्रती- यते । अतः सर्वस्य साक्षाद्व्रह्मण एव सम्भवस्योत्तम्भकमिदां वाक्यं न भवति इति चेत् तन्न, अविशेषात् "एतस्माज्जायते प्राणः" इत्यनेनाविशेषात् । विज्ञानमनसोः स्वादीनां च "एतस्माज्जायते" इत्यनेन साक्षात्सम्भवरूपसम्बनधस्याभिधेयस्य सर्वेषां प्राणादिपृथिव्यन्तानामविशिष्टत्वात्स एव विधेयः न क्रमः । श्रुत्यन्तरसिद्धक्रमविरोधाच्च नेदं क्रमपरम्, "पृथिव्यप्सु प्रलीयते"

इत्यारभ्य "तमः एकीभवति" इत्यन्तेन क्रमान्तरप्रतीतेः, अतोऽव्यक्तादिशरीरकात् परस्माद्व्रह्मण एव सर्वकार्याणामुत्पत्तिः । तेजःप्रभृतयश्च शब्दा-स्तदात्मभूतं ब्रह्मैवाभिदधति ।। 16 ।।

2.3.17

नन्वेवं सर्वशब्दानां ब्रह्मवाचित्वे सति तैस्तैश्शब्दैस्तत्तद्वस्तुव्यपदेशो व्युत्पत्तिसिद्ध उपरुध्येत; तत्राह-

2.3.17

चराचरव्यपाश्रयस्तु स्यात्तद्वयपदेशो भाक्तस्तद्भावभावित्वात् ।। 17 ।।

2.3.17

 

तुशब्दश्चोदितशङ्कानिवृत्त्यर्थः; निखिलजङ्गमस्थावरव्यपाश्रयस्तत्तच्छव्दव्यपदेशो भाक्तः - वाच्यैकदेशे भज्यत इत्यर्थः । समस्तवस्तुप्रकारिणो ब्रह्मणः प्रकारभूतवस्तुग्राहिप्रत्यक्षादिप्रमाणाविषयत्वाद्वेदान्त-श्रवणात्प्राक् प्रकार्य्यप्रतीतेः, प्रकारिप्रतीतिभावभावित्वाच्च तत्पर्य्यवसानस्य, लोके तत्तद्वस्तुमात्रे वाच्यैकदेशे ते ते शब्दा खखभङ्कत्वा भङ्कत्वाव्यपदिश्यन्ते । अथवा तेजःप्रभृतिभिः शब्दैस्तत्तद्वस्तुमात्र-वाचितया व्युत्पन्नैर्ब्रह्मणो व्यपदेशो भाक्तः स्यात् - अमुख्यः स्यादित्याशङ्कयचराचरव्यपाश्रयस्तु - इत्यच्यते । चराचरव्यपाश्रयः तद्वयपदेशः - तद्वाचिशब्दः, चराचरवाचिशब्दो ब्रह्मण्यभाक्तो मुख्य एव, कुतः ब्रह्मभावभावित्वात् सर्वशब्दानां वाचकभावस्य, नामरूपव्याकरणश्रुत्या हि तथाऽवगतम् ।। 17 ।। ।। तेजोधिकरणं समाप्तम् ।।

2.3.18

नात्मा श्रुतेर्नित्यत्वाच्च ताभ्यः ।। 18 ।।

2.3.18

 

वियदादेः कृत्स्नस्य परस्माद्व्रह्मण उत्पत्तिरुक्ता, इदानीं जीवस्याप्युपत्तिरस्ति नेति संशय्यते; किं युक्तमस्तति#ि, कुतः, एकविज्ञानेन सर्वविज्ञानप्रतिज्ञोपपत्तेः, प्राक्सष्टेरेकत्वावधारणाच्च । विय-दादेरिव जीवस्याप्युत्पत्तिवादिन्यः श्रुतयश्च सन्ति-"यतः प्रसूता जगतः प्रसू#ूती तोयेन जीवान् व्यससर्ज भूम्याम्" "प्रजापतिः प्रजा असृजत" "सन्मूलाः सोभ्येमाः सर्वाः प्रजा सदायतना सत्प्रतिष्ठा" "यतो वा इमानि भृतानि जायन्त" इति । एवं सचेतनस्य जगत उत्पत्तिवचनाज्जीवस्याप्युत्पत्तिः प्रतीयते-न च वाच्यं ब्रह्मणो नित्यत्वात्तत्त्वमस्यादिभिश्च जीवस्य ब्रह्मत्वावगमात् जीवस्य नित्यत्वमिति "ऐतदात्म्यमिदं सर्वं" "सर्वं खल्विदं ब्रह्म" इत्येवगादिभिर्वियदादेरनि ब्रह्मत्वावगमात्तस्यापि नित्यत्वप्रसक्तेः । अतो जीवोऽपि वियदादिवदुत्पद्यत इत्येवं प्राप्तेऽभिधीयते-नात्मा श्रुतेरिति । नात्मोत्पद्यते; कुतः? श्रुतेः, "न जायते म्रियते वा विपश्चित्, ज्ञाज्ञौ द्वावजा"वित्यादिभिर्जीवस्योत्पत्तिप्रतिषेधो हि श्रुयते । आत्मनो नित्यत्वं च ताभ्यः श्रुतिभ्य एवावगम्यते "नित्यो नित्यानां चेतनश्चेतनानामेको बहूनां यो विदधाति कामान्" "अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे" इत्यादिभ्यः । अतश्च नात्मोत्पद्यते, कथं तर्हि एकविज्ञानेन सर्वविज्ञानप्रतिज्ञोपपद्यते; इत्थमुपपद्यते- जीवस्यापि कार्य्यत्वात्कार्य्यकारणयोरनन्यत्वाच्च । एवं तर्हि वियदादिवदुत्पत्तिमत्त्वमङ्गीकृतं स्यात्; नेत्युच्यते-कार्य्यत्वं हि नामैकस्य द्रव्यस्यावस्थान्तरापत्तिः, तज्जीवस्याप्यस्त्येव । इयांस्तु विशेषः- वियदादेरचेतनस्य यादृशोऽन्यथाभावो न तादृशो जीवस्य, ज्ञानसङ्कोचविकासलक्षणो जीवस्यान्यथाभावः, वियदादेस्तु स्वरूपान्यथाभावलक्षणः । सेयं स्वरूपान्यथाभावलक्षणोत्पत्तिर्जीवे प्रतिषिध्यते ।

2.3.18

 

एतदुक्तं भवति-भोग्यभोक्तृनियन्तृन् विविक्तस्वभावान् प्रतिपाद्य भोग्यगतमुत्पत्त्यादिकं भोक्तरिप्रतिषिध्य तस्य नित्यतां च प्रतिपाद्य भोग्यगतमुत्पत्त्यादिकं भोक्तृगतं चापुरुषार्थाश्रयत्वं नियन्तरिप्रतिषिध्य तस्य नित्य-त्वं, निरवद्यत्वं, सर्वदा सर्वज्ञत्वं, सत्यसङ्कल्पत्वं,करणाधिपाधिपत्वं, विश्वस्यपतित्वं, च प्रतिपाद्य सर्वाव-स्थयोश्चिदचितोस्तं प्रतिशरीरत्वं तस्य चात्मत्वं प्रतिपादितम्, अतस्सर्वदाचिदचिद्वस्तुशरीरतया तत्प्रकारं ब्रह्म; कदाचित्स्वस्माद्विभक्तव्यपदेशानर्हतिसूक्ष्मदशापन्नचिदचिद्वस्तुशरीरं तिष्ठति, तत्कारणावस्थं ब्रह्म; कदाचिच्च विभक्तनामरूपस्थूलचिदद्विस्तु शरीरं, तच्च कार्य्यावस्थं, तत्र कारणावस्थस्य कार्यावस्थापत्तावचिदंशस्य कारणावस्थायां शब्दादिविहीनस्य भोग्यत्वाय शब्दादिमत्तयां स्वरूपान्यथाभावरूपविकारो भवति, चिदंशस्य च कर्मफलविशेषभोकतृत्वाय तदनुरूपज्ञानविकासरूप-विकारो भवति, उभयप्रकारविशिष्टे नियन्त्रंशे तदवस्थतदुभयविशिष्टतारूपविकारो भवति; कारणावस्थाया अवस्थान्तरापत्तिरूपो विकारः प्रका-रद्वये प्रकारिणि च समानः । अत एवैकस्यावस्थान्तरापत्तिरूप-विकारापेक्षया "येनाश्रुतं श्रुत"मित्येकविज्ञानेन सर्वविज्ञानं प्रतिज्ञाय मृदादिदृष्टान्तः "यथा सोम्यैकेन" इत्यादिना निदर्शितः । ईदृशज्ञानसङ्कोचविकासकरतत्तद्देहसम्बन्धवियोगाभिप्रायाः जीवस्योत्पत्तिमरण-वादिन्यः "प्रजापत्तिः प्रजा असृजत" इत्याद्याः श्रुतयः अचिदंशवत्स्वरूपान्यथात्वाभावाभिप्राया उत्पत्तिप्रतिषेधवादिन्यो नित्यत्ववादिन्यश्च "न जायते म्रियते" इत्याद्याः, "नित्यो नित्याना"मित्याद्याश्च श्रुतयः । स्वरूपान्यथात्वज्ञानसङ्कोचविकासरूपोभयविधानिष्टविकाराभावा-भिप्रायः, "स वा एव महानज आत्माऽजरोऽमरोऽमृतो ब्रह्म" "नित्यो नित्याना"मित्याद्याः परविषयाः श्रुतयः । एवं सर्वदा चिदचिद्वस्तु-विशिष्टस्य ब्रह्मणः प्राक्सृष्टेरेकत्वावधारणं च नामरूपविभागाभावादुप-

2.3.18

 

पद्यते । "तद्धेदं तर्ह्यव्याकृतमासीत्तन्नामरूपाभ्यां नानात्वैकत्वे वदति-इति । ये त्वविद्योपाधिकं जीवत्वं वद-न्ति, ये च पारमार्थिकोपाधिकृतम्, ये च सन्मात्र स्वरूपं ब्रह्म स्वयमेव भोक्तृभोग्यनियन्तृरूपेण त्रिधाऽव-स्थितं वदन्ति, सर्वेऽप्येते अविद्याशक्तेरुपाधिशक्तेर्भोक्तृभोग्यनियन्तृशक्तीनां च प्रलयकालेऽवस्थानेऽपि तदानीमेकत्वावधारणं नाम रूपविभागाभावादेवोपादयन्ति । "वैषम्यनैर्घृण्ये न सापेक्षत्वात् कर्माविभागादिति चेन्नानादित्वादुपपद्यते चाप्युपलभ्यते च" इति सूत्राभ्यां जीवभेदस्य तत्कर्मप्रवाहस्य चानादित्वाभ्युपगमाच्च । इयान् विशेषः- एकस्यानाद्यविद्या ब्रह्म स्वयमेव मुह्यति, अन्यस्य पारमार्थिकानाद्युपाधिना ब्रह्म स्वयमेव बध्यते, उपादिब्रह्मव्यतिरिक्तवस्त्वन्तराभावात् । अपरस्य ब्रह्मैव विचित्राकारेण परिणमते, कर्म-फलानि चानिष्टानि भुङ्क्ते; नियन्त्रशस्य भोक्तृत्वाभावेऽपि सर्वज्ञत्वात्स्वस्मादभिन्नं भोक्तारमनुसन्दधा- तीति स्वयमेव भुङ्क्ते; अस्माकं तु स्थूलसूक्ष्मावस्थचिदचिद्वस्तुशरीरं ब्रह्म कार्यकारणोमयावस्थावस्थित- मपि सर्वदा निरस्तनिरिखलदोषगन्धं सत्यसङ्कल्पत्वाद्यपरिमितोदारगुणसागरमवतिष्ठते । प्रकारभूतचिद-

2.3.19

ज्ञोऽत एव ।। 19 ।।

2.3.19

 

वियदादिवज्जीवो नोत्पद्यत इत्युक्तम्, तत्प्रसङ्गेन जीस्वरूपं निरूप्यते । किं सुगत-कपिलाभिमतचिन्मात्र-मेवात्मनः स्वरूपम्? उत कणभुगभिमतपाषाणकल्पस्वरूपमचित्स्वरूपमेवागन्तुक-

2.3.19

 

चैतन्यगुणकम्? । अत ज्ञातृत्वमेवास्य स्वरूपम्? इति, किं युक्तं चिन्मात्रमिति । कुतः, तथा श्रुतेः । अन्त-र्यामिब्राह्मणे हि "य आत्मनि तिष्ठ"न्निति माध्यन्दिनीयपर्यायस्य स्थाने "यो विज्ञाने तिष्ठ"न्निति काण्वा अधीयते तथा- "विज्ञानं यज्ञं तनुते कर्माणि तनुतेऽपि च" इति कर्तुरात्मनो विज्ञानमेव स्वरूपं श्रूयते । स्मृतिषु च ज्ञानस्वरूपमत्यन्तनिर्मलं परमार्थतः" इत्यादिष्वात्मनो ज्ञानस्वरूपत्वं प्रतीयते । अपरस्तु-जीवात्मनो ज्ञानत्वे ज्ञातृत्वे च स्वाभाविकेऽभ्युपगम्यमाने तस्य सर्वगतस्य सर्वदा सर्वत्रोपलब्धिप्रसङ्गात्, करणानां च वैयर्थ्यात्, सुषुप्तिमूर्च्छादिषु सतोऽप्यात्मनश्चैतन्यानुपलब्धेर्जाग्रतस्सामग्रयां सत्यां ज्ञानोत्पत्तिदर्शनादस्य न ज्ञानस्वरूपम्; नापि ज्ञातृत्वम्, आगन्तुकमेव चैतन्यं, सर्वगतत्वं चात्मनोऽवश्याभ्युपेत्यम्, सवर्त्र कार्य्यो-पलब्धेः सर्वत्रात्मनः सन्निधानाभ्युपगमाच्छरीरगमनेनैव कार्य्यसम्भवे सति गतिकल्पनायां प्रमाणाभावाच्च । श्रुतिरपि सुषुप्तिवेलायां ज्ञानाभावं दर्शयति "नाहं खल्वयमेवं सम्प्रत्यात्मानं जानात्ययमहमस्मीति नो एव

2.3.19

 

इमानि भूतानि" इति । तथा मोक्षदशायां ज्ञानाभावं दर्शयति "न प्रेत्य सञ्ज्ञास्ति" इति; ज्ञानस्वरूपमित्या-दिप्रयोगस्तु ज्ञानस्य तदसाधारणगुणत्वेन लाक्षणिक इति- एवं प्राप्ते प्रचक्ष्महे- ज्ञोऽत एव । ज्ञ एव- अयमात्माज्ञातृत्वस्वरूप एव, न ज्ञानमात्रम्, नापि जडस्वरूपः, कुतः? अत एव नुतेरेवेत्यर्थः । नात्मा श्रुते"रिति प्रकृता श्रुतिः- अतश्शब्देन परामृश्यते । तथा छान्दोग्ये प्रजापतिवाक्ये मुक्तामुक्तात्मस्वरूपकथने "अथ यो वेदेदं जिघ्राणीति स आत्मा" "मनसैवैतान्कामान्पश्यन् रमते य एते ब्रह्मलोके" "सत्यकामः सत्यसङ्कल्पः" "नोपजनं स्मरन्निदं शरीरम्" अन्यत्रापि "न पश्यो मृत्युं पश्यति" तथा वाजसनेयके "कतम आत्मा" इति पृष्टवा "योऽयं विज्ञानमयः प्राणेषु हृद्यन्तर्ज्योतिः पुरुषः" इति; "तथा विज्ञातारमरे केन विजानीयात्" "जानात्येवायं पुरुषः" तथा "एष हि द्रष्टा श्रोता घ्राता रसयिता मन्ता बोद्धा कर्त्ता विज्ञानात्मा पुरुषः" "एवमेवास्य परिद्रष्टुरिमाः षोडशकला" इति ।। 19 ।।

2.3.20

यत्तूक्तं ज्ञातृत्वे स्वाभाविके सति सर्वगतस्य तस्य सर्वदा सर्वत्रोपलब्धिः प्रसज्येत इति; तत्रोच्यते-

2.3.20

उत्क्रान्तिगत्यागतीनाम् ।। 20 ।।

2.3.20

 

नायं सर्वगतः, अपि त्वणुरेवायमात्मा; कुतः? उत्क्रान्तिगत्यागति#ीनां श्रुतेः । उत्क्रान्तिस्तावच्छÜयते "तेन

2.3.20

 

प्रद्योतेनैष आत्मानिष्क्रामति चक्षुषो वा मूर्ध्नो वा अन्येभ्यो वा शरीरदेशेभ्यः" इति । गतिरपि "ये वै केचास्मा-ल्लोकात्प्रयन्ति चन्द्रमसमेव ते सर्वे गच्छन्ति" इति । आगतिरपि "तस्माल्लोकात्पुनरेत्यस्मै लोकाय कर्मणे" इति । विभुत्वे ह्येता उत्क्रान्त्यादयो नोपपद्येरन् ।। 20 ।।

2.3.21

स्वात्मना चोत्तरयोः ।। 21 ।।

2.3.21

 

च शब्दोऽवधारणे । यद्यपि शरीरवियोगरूपत्वेन उत्क्रान्तिः स्थिरस्यात्मनः कथञ्चिदुपपद्यते; गत्यागती तु न कथञ्चिदुपपद्येते । अतस्ते स्वात्मनैव सम्पाद्ये ।। 21 ।।

2.3.22

नाणुरतच्छØतेरिति चेन्नेतराधिकारात् ।। 22 ।।

2.3.22

 

"योऽयं विज्ञानमयः प्राणेषु" इति जीवं प्रस्तुत्य "स वा एव महानज आत्मा" इति महत्वश्रुतेर्नाणुर्जीव इति चेन्नेतराधिकाराज्जीवादितरस्य प्राज्ञस्य तत्राधिकारात्, यद्यप्युपक्रमे जीवः प्रस्तुतः तथाऽपि यस्यानुवित्तः प्रतिबुद्ध आत्मेति मध्ये परः प्रतिपाद्यते इति तत्सम्बन्धीदं महत्त्वम्, न जीवस्य ।। 22 ।।

2.3.23

स्वशब्दोन्मानाभ्यां च ।। 23 ।।

2.3.23

 

साक्षादणुशब्द एव श्रूयते "एषोऽणुरात्मा चेतसा वेदिव्तयो यस्मिन्प्राणः पञ्चधा संविवेश" इति । उद्धृत्य मानम्-उन्मानम्, अणुसदृशं वस्तूद्धृत्य तन्मानत्वं जीवस्य श्रुयते "बालाग्रशतभागस्य शतधा कल्पितस्य च भागो जीवः स विज्ञेयः" इति । "आराग्रमात्रो ह्यवरोऽपि दृष्ट" इति च, अतोऽणुरेवायमात्मा ।। 23 ।।

2.3.24

 

अथ स्यादात्मनोऽणुत्वे सकलशरीरव्यापिनी वेदना नोपपद्यत इति, तत्र मतान्तरेण परिहारमाह -

2.3.24

अविरोधश्चन्दनवत् ।। 24 ।।

2.3.24

 

यथा हरिचन्दनविन्दुर्देहैकदेशवर्त्यपि सकलदेहव्यापिनमाह्लादं जनयति, तद्वदात्माऽपि देहैकदेशवर्त्तीसकल-देशवर्तिर्नी वेदनामनुभवति ।। 24 ।।

2.3.25

अवस्थितिवैशेष्यादिति चेन्नाऽभ्युपगमाद्धृदि हि ।। 25 ।।

2.3.25

 

हरिचन्दनविन्द्वादेर्द्देहदेशविशेषावस्थितिविशेषात् तथा भावः, आत्मनस्तु तन्न विद्यत इति चेत्-न, आत्म-नोऽपि देहदेशविशेषे स्थित्यभ्युपगमात् हृदयदेश ह्यात्मनः स्थितिः श्रूयते "हृदि ह्ययमात्मा तत्रैकशतं नाडी-ना"मिति । तथा "कतम आत्मा" इति प्रकृत्य "योऽयं विज्ञानमयः प्राणेषु हृद्यन्तज्र्योतिः" इति, आत्मनो देश-विशेषस्थितिख्यापनाय चन्दनदृष्टान्तः प्रदर्शितः । न तु चन्दनस्य देशविशेषापेक्षा ।। 25 ।।

2.3.26

एकदेशवर्त्तिनः सकलदेहव्यापिकार्य्यकरत्वप्रकारं स्वमतेनाह -

2.3.26

गुणाद्वाऽऽलोकवत् ।। 26 ।।

2.3.26

 

वाशब्दो मतान्तरव्यावृत्त्यर्थः, आत्मा स्वगुणेन ज्ञानेन सकलदेहं व्याप्यावस्थितः, आलोकवत्; यता मणि-द्युमणिप्रभृतीनामेकदेशवर्त्तिनामालोकोऽनेकदेशव्यापी दृश्यते तद्वद्धृदयस्थस्यात्मनो ज्ञानं सकलदेहं व्याप्य वर्त्ततेः ज्ञातुः प्रभास्थानीयस्य ज्ञानस्य स्वाश्रयादन्यत्र वृत्तिर्मणिप्रभावदुपपद्यते- इति प्रथमसूत्रे स्थापितम् ।। 26 ।।

2.3.27

 

ननूक्तं ज्ञानमात्रमेवात्मेति तत्कथं ज्ञानस्य स्वरूपव्यतिरिक्तगुणत्वमुच्यते; तत्राह -

2.3.27

व्यतिरेको गन्धवत्तथा च दर्शयति ।। 27 ।।

2.3.27

 

यथा पृथिव्या गन्धस्य गुणत्वेनोपलभ्यमानस्य ततो व्यतिरेकः, तथा जानामीति ज्ञातुर्गुणत्वेन प्रतीयमानस्य ज्ञानस्यात्मनो व्यतिरेकः सिद्धः; दर्शयति च नुतिः "जानात्येवायं पुरुषः" इति ।। 27 ।।

2.3.28

पृथगुपदेशात् ।। 28 ।।

2.3.28

 

स्वशब्देनैव विज्ञानं विज्ञातुः पृथगुपदिश्यते "न हि विज्ञातुर्विज्ञातेर्विपरिलोपो विद्यते" इति ।। 28 ।।

2.3.29

यत्तूक्तं "यो विज्ञाने तिष्ठन्, विज्ञानं यज्ञं तनुते, ज्ञानस्वरूपमत्यन्तनिर्मलम्" इत्यादिषु ज्ञानमेवात्मेति व्यप-दिश्यत इति; तत्राह-

2.3.29

तद्गुणसारत्वात्तु तद्वयपदेशः प्राज्ञवत् ।। 29 ।।

2.3.29

 

तु शब्दश्चोद्यं व्यावर्तयति । तद्गुणसारत्वात् विज्ञानगुणसारत्वादात्मनो विमानमिति व्यपदेशः, विज्ञानमेवास्य सारभूतो गुणः, यथा प्राज्ञस्यानन्दः सारभूतोगुण इति प्राज्ञ आनन्दशब्देन व्यपदिश्यते "यदेष आकाश आनन्दो न स्यात्, आनन्दो ब्रह्मेति व्यजाना"दिति प्राज्ञस्य ह्यानन्दस्सारभूतो गुणः "स एको ब्रह्मण आनन्दः, आनन्दं ब्रह्मणो विद्वान्न विभेति कुतश्चने"ति, यथा वा "सत्यं ज्ञानमनन्तं ब्रह्मे"ति विपश्चितः प्राज्ञस्य ज्ञानशब्देन व्यप-देशः "सह ब्रह्मणा विपश्चिता, यस्सर्वज्ञ" इत्यादिषु प्राज्ञस्य ज्ञानं सारभूतो गुण इति विज्ञायते ।। 29 ।।

2.3.30

यावदात्मभावित्वाच्च न दोषतद्दर्शनात् ।। 30 ।।

2.3.30

 

विज्ञानस्य यावदात्मभाविधर्मत्वात् तेन तद्वयपदेशो न दोषः । तथा च खण्डादयो यावत्स्वरूपभाविगोत्वा-दिधर्मशब्देन गौरिति व्यपदिश्यमाना दृश्यन्ते-स्वरूप

निरूपणधर्मत्वादित्यर्थः । चकारात् ज्ञानवदात्मनोऽपि स्वप्रकाशत्वेन विज्ञानमिति व्यपदेशे न दोष इति समुच्चिनोति ।।

2.3.31

यच्चोक्तं सुषुप्त्यादिषु ज्ञानाभावात् ज्ञानस्य न स्वरूपानुबन्धिधर्मत्वमिति, तत्राह -

2.3.31 पुंस्त्वादिवत्त्वस्य सतोऽभिव्यक्तियोगात् । 31।

2.3.31

तुशब्दश्चोदिताशङ्कानिवृत्त्यर्थः । अस्य ज्ञानस्य सुषुप्त्यादिष्वपि विद्यमानस्य जागर्यादिष्वभिव्यक्तेस्सम्भवात्, स्वरूपानुबन्धिधर्मत्वोपपत्तिः (पुंस्त्वादिवत्) । यथा पुंस्त्वाद्यसाधारणस्य धातोर्बाल्यावस्थायां सतोऽप्यनभिव्यक्तस्य युवत्वेऽभिव्यक्तौ पुंसस्तद्वत्ता न कादाचित्की भवति । सप्तधातुमयत्वं हि शरीरस्य स्वरूपानुबन्धि । । तत्सप्तधातु त्रिमलं द्वियोनि चतुर्विधाहारमयं शरीरम् इति शरीरस्वरूपव्यपदेशात् । सुषुप्त्यादिष्वप्यहमर्थः प्रकाशत इति प्रागेवोक्तम् । तस्य विद्यमानस्य ज्ञानस्य विषयगोचरत्वं जागर्यादावुपलभ्यते । एते चात्मनो ज्ञातृत्वादयो धर्माः प्रागेवोपपादिताः । अतो ज्ञातृत्वमेव जीवात्मनः स्वरूपम् । स चायमात्माऽणुपरिमाणः । । न प्रेत्य संज्ञास्तीत्यपि न मुक्तस्य ज्ञानाभाव उच्यते, अपि तु । एतेभ्यो भूतेभ्यस्समुत्थाय तान्येवानुविनश्यतीति संसारदशायां यद्भूतानुविधायिप्रयुक्तं जन्मनाशादिदर्शनं तन्मुक्तस्य न विद्यते, । न पश्यो मृत्युं पश्यति न रोगं नोत दुःखताम् । सर्वं ह पश्यः पश्यति सर्वमाप्नोति सर्वशः ।, । नोपजनं स्मरन्निदं शरीरम्, । मनसैतान् कामान् पश्यन्रमते इत्यादिश्रुत्यैकार्थ्यात् ।

2.3.32

संप्रति ज्ञानात्मवादे तस्य सर्वगतत्वे दूषणमाह -

2.3.32 नित्योपलब्ध्यनुपलब्धिप्रसङ्गोऽन्यतरनियमो वाऽन्यथा ।32।

2.3.32

अन्यथा सर्वगतत्वपक्षे तस्य ज्ञानमात्रत्वपक्षे च नित्यमुपलब्ध्यनुपलब्धी सहैव प्रसज्येयाताम्; अन्यतरनि-

2.3.32

 

यमो वा-उपलब्धिरेव वा नित्यं स्यात्, अदनुपलब्धिरेव वा; एतदुक्तं भवति-लोके तावद्वर्तमानयोरात्मोप-लब्ध्यनुपलब्ध्योरयं ज्ञानात्मा सर्वगतो हेतुः स्यात्; उपलब्धेरेव वा- अनुपलब्धेरेव वा; उभयहेतुत्वे सर्वदा-सर्वत्रोभयं प्रसज्येत यद्युपलब्धेरेव, सर्वस्य सर्वदा सर्वत्रानुपलभ्भो न स्यात्, अथानुपलब्धेरेव सर्वदा सर्व-त्रोपलब्धिर्न स्यात्- इति । अस्माकं शरीरस्यान्तरेवावस्थितत्वादात्मनस्तत्रैवोपलब्धिर्नान्यत्रेति व्यवस्था- सिद्धिः । करणायत्तोपलब्धेरपि सर्वेषामात्मनां सर्वगतत्वेन सर्वैः करणै सर्वदा संयुक्तत्वाददृष्टादेरप्यनियमा-दुक्तदोषः समानः ।। 32 ।। ।। ज्ञाधिकरणं समाप्तम् ।।

2.3.33

कर्त्ता शास्त्रार्थवत्त्वात् ।। 33 ।।

2.3.33

 

अयमात्मा ज्ञाता स चाणुपरिमाण इत्युक्तम्, इदानीं किं स एव कर्त्ताः उत स्वय-मकर्तैव सन्नचेतनानां गुणानां कर्तृत्वमात्मन्यध्यस्यतीति चिन्त्यते । किमत्र युक्तम् अकर्तैवात्मेति, कुतः? आत्मनो ह्यकर्तृत्वं गुणानामेव च कर्तृत्वमध्यात्मशास्त्रेषु श्रूयते । तथा हि कठवल्लीषु जीवस्य "न जा- यते म्रियते" इत्यादिना जन्मजरामरणादिकं सर्वं प्रकृतिधर्मं प्रतिषिध्य हननादिषु क्रियासु कर्तृत्वमपि प्रतिषि-ध्यते "हन्ता चेन्मन्यते हन्तुं हतश्चेन्मन्यते हतम् । उभौ तौ न विजानीतो नायं हन्ति न हन्यते" इति । हन्ता-रमात्मानं जानन्न जानात्यात्मानमित्यर्थः । तथा च भगवता स्वयमेव जीवस्याकर्तृत्वं स्वरूपं; कर्तृत्वाभि-

2.3.33

 

मानस्तुरव्यामाह इत्युच्यते- "प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः । अहङ्कारविमूढात्मा कर्त्ताऽहमिति मन्यते ।। नान्यं गुणेभ्यः कर्त्तारं यदा द्रष्टाऽनुपश्यति । कार्य्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते ।। पुरुषः सुख-दुःखानां भोक्तृत्वे हेतुरुच्यते" इति च । अतःपुरुषस्य भोक्तृत्वमेव प्रकृतेरेव तु कर्तृत्वम्-इति ।। एवं प्राप्ते प्रचक्ष्महे-कत्र्ता शास्त्रार्थवत्वात्-इति । आत्मैव कर्त्ता । न गुणाः, कस्मात्? शास्त्रार्थवत्त्वात्; शास्त्राणि हि "यजेत स्वर्गकाम" मुमुक्षुबर्रह्मोपासीत" इत्येवमादीनि स्वर्गमोक्षादिफलस्य भोक्तारमेव कर्तृत्वे नियुञ्जते, न ह्यचेतनस्य कर्तृत्वेऽन्यो नियुज्यते । शासनाच्च शास्त्रम्, शासनं च प्रवर्तनं; शास्त्रस्य च प्रवर्तकत्वं बोध-जननद्वारेण, अचेतनं च प्रधानं न बोधयितुं शक्यम् । अतः शास्त्रफलं प्रयोक्तरि" सति । यदुक्तं "हन्ता चेन्मन्यते" इत्यादिना हननक्रियायामकर्तृत्वमात्मनः श्रूयत इति; तदात्मनो नित्यत्वेन हन्तव्यत्वा भावादुच्यते यच्च "प्रकृतेः क्रियमाणा"नीत्यादिना गुणानामेव कर्तृत्वं स्मथ्यत इति; तत्सासारिकप्रवृत्तिष्वस्यं कर्तृता सत्त्वरजस्तमोगुणसंसर्गकृता; न स्वरूपप्रयुक्तेति प्राप्ताप्राप्तविवेकेन गुणानामेव कर्तृत्वमित्युच्यते । तथा च तत्रैवोच्यते "कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु" सति । तथा तत्रैवात्मनश्च कर्तृत्वमभ्युपेत्योच्यते "तत्रैवं सति कर्त्तारमात्मानं केवलं तु यः । पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः" इति । "अधिष्ठानं तथा कर्त्ता करणं च पृथग्विधम् । विविधाच पृथक् चेष्टा दैवं चैवात्र पञ्चमम्" इत्यधिष्ठानादिदैवपर्य्यन्तसापेक्षे सत्या-त्मनः कर्तृत्वे य आत्मानमेव केवलङ्कर्त्तारं मन्यते, न स पश्यतीत्यर्थः ।। 33 ।।

2.3.34

उपादानाद्विहारोपदेशाच्च ।। 34 ।।

2.3.34

 

"स यथा महाराज" इति प्रकृत्य "एवमेवैष एतान्प्राणान् गृहीत्वा स्वे शरीरे यथाकामं परिवर्तते" इति प्राणा-नामुपादाने विहारे च कर्तृत्वमुपदिश्यते ।। 34 ।।

2.3.35

व्यपदेशाच्च क्रियायां न चेन्निर्देशविपर्ययः ।। 35 ।।

2.3.35

 

"विज्ञानं यज्ञं तनुते कर्माणि तनुतेऽपि च" इति लौकिकवैदिकक्रियासु कर्तृत्वव्यपदेशाच्च कर्त्ता । विज्ञानशब्देन नात्मनो व्यपदेशः, अपि त्वन्तःकरणस्य बुद्धेरिति चेत्,- एवं सति निर्देशविपर्ययः स्यात्-बुद्धेः करणत्वाद्विज्ञानेनेति करणविभक्तिनिर्देशः स्यात् ।। 35 ।।

2.3.36

उपलब्धिवदनियमः ।। 36 ।।

2.3.36

 

आत्मनोऽकर्तृत्वे दोष उच्यते । यथाऽऽत्मनो विभुत्वे नित्योपलब्ध्यनुपलब्धिप्रसङ्ग इत्यादिनोपलब्धेरनियम उक्तः; तद्वदात्मनोऽकर्तृत्वं प्रकृतेश्च कर्तृत्वे तस्याः सर्वपुरुषसाधारणत्वात्सर्वाणि कर्माणि सवोषां भोगाय स्युः, नैव वा कस्यचित् । आत्मनां विभुत्वाभ्युपगमात्सन्निधानमपि सर्वोषामविशिष्टम्,अत एव चान्तः-करणादीनामपि नियमो नोपपद्यते; यदायत्ता व्यवस्था स्यात् ।। 36 ।।

2.3.37

शक्तिविपर्ययात् ।। 37 ।।

2.3.37

 

बुद्धेः कर्तृत्वे कर्त्तुरन्यस्य भोक्तृत्वानुपपत्तेर्भोक्तृत्वशक्तिरपि तस्य एव स्यादित्यात्मनो भोक्तृत्वशक्तिर्हीयेत । भोक्तृत्वं च बुद्धेरेव सम्पद्यत इत्यात्मसद्भावे प्रमाणाभावश्च स्यात् । "पुरुषोऽस्ति भोक्तृभावात्" इति हि तेषा- मभ्युपगमः ।। 37 ।।

2.3.38

समाध्यभावाच्च ।। 38 ।।

2.3.38

 

बुद्धेः कर्तृत्वे मोक्षसाधनभूतसमाधावपि सैव कर्त्री स्यात् । स च समाधिः प्रकृतेरन्योऽस्मीत्येवंरूपः, न च प्रकृतेरन्योऽस्मीति प्रकृतिः समाधातुमलम् ।। अतोऽप्यात्मैव कर्त्ता ।। 38 ।।

नन्वात्मनः कर्तृत्वेऽभ्युगम्यमाने सर्वदा कर्तृत्वं नोपरमेतेत्यत्राह -

2.3.39

यथा च तक्षोभयथा ।। 39 ।।

2.3.39

 

वागादिकरणसम्पन्नोऽप्यात्मा यदेच्छति, तदा करोति, यदा तु नेच्छति, तदा न करोति; यथा तक्षा वास्यादकरणमात्रधानेऽपीच्छानुगुण्येन करोति, न करोति च । बुद्धि#ेम्त्वचेतनायाः कर्तृत्वे तस्याः भोगवाञ्छादिनियमकारणाभावात् सर्वदा कर्तृत्वमेव स्यात् ।। 39 ।। ।। कत्र्त्रधिकरणं समाप्तम् ।।

2.3.40

परात्तु तच्छØतेः ।। 40 ।।

2.3.40

 

इदं जीवस्य कर्तृत्वं किं स्वातन्त्र्#ेण? उत परमात्मायत्तम्? इति । किं प्राप्तं? स्वातन्त्र्#ेणेति । परमात्मायत्तत्वे हि विधिनिषेधशास्त्रानर्थक्यं प्रसज्येत । यो हि स्वबुद्धया प्रवृत्तिनिवृत्त्यारम्भशक्तः; स एव नियोज्यो भवति । अतः स्वातन्त्र्#ेणास्य कर्तृत्वम्-इति प्राप्तेऽभिधीयते-परात्तु तच्छÜतेः-इति । तु शब्दः पक्षं व्यावर्तयति; तत्-कर्तृत्वम् अस्य जीवस्य परात्- परमात्मन एव हेतोर्भवति, कुतः श्रुतेः "अन्तः-प्रविष्टः शास्ता जनानां सर्वात्मा, य आत्मनि निष्ठन्नात्मनोऽन्तरो यमयति यमात्मा न वेद यस्यात्मा शरीरं य आत्मानमन्तरो यमयति स त आत्माऽन्तर्याम्यमृत" इति । स्मृतिरपि "सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च" "ईश्वरस्सर्वभूतानां हृद्देशेऽर्जुन! तिष्ठति । भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया" इति ।। 40 ।।

2.3.41

नन्वेवं विधिनिषेधशास्त्रानर्थक्यं प्रसज्येतेत्युक्तं, तत्राह -

2.3.41

कृतप्रयत्नापेक्षस्तु विहितप्रतिषिद्धा वैयर्थ्यादिभ्यः ।। 41 ।।

2.3.41

 

सर्वासु क्रियासु पुरुषेण कृतं प्रयत्नमुद्योगमपेक्ष्यान्तर्यामी परमात्मा तदनुमतिदानेन प्रवर्तयति; परमात्मा-

2.3.41

 

नुमतिमन्तरेणास्य प्रवृत्तिर्नोपपद्यते-इत्यर्थः । कुत एतत्? विहितप्रतिषिद्धावैयर्थ्यादिभ्यः, आदिशब्देनानु-ग्रहनिग्रहादयो गृह्यन्ते । यथा द्वयोः साधारणे धने परस्वत्वापादनमन्यतरानुमतिमन्तरेण नोपपद्यते, अथा-ऽपीतरानुमितिः स्वेनैव कृतेति तत्फलं तस्यैव भवति; पापकर्म्मसु निवर्तनशक्तस्याप्यनुमन्तृत्वं न निर्दयत्व-मावहतीति साङ्खयसमवनिरूपणे प्रतिपादितम् । नन्वेवम् "एष ह्येव साधु कम्मर् कारयति तं यमेभ्या लोकेभ्य उन्निनीषति एष एवासाधु कमर् कारयति तं यमधो निनीषति" इत्युन्निनीषयाऽधोनिनीषया च स्वयमेव साध्वसाधुनी कर्मणी कारयत्येतन्नोपपद्यते । उच्यते-एतन्न सर्वसाधारणं, यस्त्वतिमात्रपरम-पुरुषानुकूल्ये व्यवस्थितः प्रवर्त्तते, तमनुगृह्णन् भगवान्स्वयमेव स्वप्राप्त्युपायेष्वतिकल्याणेषु कर्मस्वेव रुचिं जनयति, यश्चातिमात्रप्रातिकूल्ये व्यवस्थितः प्रवर्त्तते; तं निगृह्णन्स्वप्राप्तिविरोधिष्वधोगतिसाधनेषु कर्मसु रुचिं जनयति । यथोक्तं भगवता स्वयमेव "अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्त्तते । इति मत्वा भजन्ते मां बुधा भावसमन्विताः" इत्यारभ्य "तेषां सततयुक्तानां भजतां प्रतीतिपूर्वकम् । ददामि बुद्धियोगन्तं येन मामुपयान्ति ते ।।

2.3.41

 

तेषामेवानुकम्पार्थमहमज्ञानजं तमः । नाशयाम्यात्म भावस्थो ज्ञानदीपेन भास्वता" इति; तथा "असत्यमप्र-तिष्ठं ते जगदारहुनीश्वरम्" इत्यादि, "मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः" इत्यन्तमुकत्वा "तानहं द्विषतः क्रूरान्संसारेषु नराधमान् । क्षिपाम्यजस्त्रमशुभानासुरीष्वेव योनिषु" इत्युक्तम् ।। 41 ।। । इति परायत्ताधिकरणम् ।

2.3.42

अशो नानाव्यपदेशादन्यथा चापि दाशकितवादित्वमधीयत एके ।। 42 ।।

2.3.42

 

जीवस्य कर्तृत्वं परमपुरुषायत्तमित्युक्तम्; इदानीं किमयं जीवः परस्मादत्यन्तभिन्नः? उत परमेव ब्रह्म भ्रान्तम्? उत ब्रह्मैवोपाध्यवच्छिन्नम? अथ ब्रह्मांश? इति संशय्यते । श्रुतिविप्रतिपत्तेः संशयः । ननु "तदनन्यत्वमारम्भणशब्दादिभ्यः" "अधिकं तु भेदनिर्द्देशा"दित्यत्रैवायमर्थो निर्णीतः । सत्यम्, स एव नानात्वैकत्वश्रुतिविप्रतिपत्त्याऽऽक्षिप्य जीवस्य ब्रह्मांशत्वोपपादनेन विशेषता निर्णीयते । यावद्धि जीवस्य ब्रह्मांशत्वं न निर्णीतं, तावज्जीवस्य ब्रह्मणोऽनन्यत्वं ब्रह्मणस्तस्मादधिकत्वं च न प्रतितिष्ठति । किं तावत्प्राप्तम्? अत्यन्तभिन्न इति; कुतः, "ज्ञाज्ञौ द्वावजावीशनीशा"वित्यादिना भेदनिर्द्देशात् । ज्ञाज्ञयोरभेद श्रुतयस्तु "अग्निना सिञ्चे"दितिवद्विरुद्धार्थप्रतिपादनादौपचारिक्यः । ब्रह्मर्णोऽशो जीवस्य ब्रह्मैकदेशत्वे तद्गता दोषा ब्रह्मणि भवेयुः । न च ब्रह्मखण्डो जीव इत्यशत्वोपपत्तिः, खण्डनानर्हत्वद्व्रह्मण।, प्रागुक्तदोषप्रसङ्गाच्च । तस्मादत्यन्तभिन्नस्य च तदंशत्वं दुरुपपादम्, यद्वा भ्रान्तं ब्रह्मैव जीवः, कुतः "तत्त्वमसि, अयमात्मा ब्रह्म"-

2.3.42

 

इत्यादिब्रह्मात्मभावोपदेशात् । नानात्ववादिन्यस्तु प्रत्यक्षादिसिद्दार्थानुवादित्वादनन्यथासिद्धाद्वैतोपदेशप- राभिः श्रुतिभिः प्रत्यक्षादय इवाविद्यान्तर्गताः ख्याष्यन्ते । अथवा ब्रह्मैवानाद्युपाध्यवच्छिन्नं जीवः । कुतः, तत एव ब्रह्मात्म भावोपदेशात् । न चायमुपाधिर्भ्रान्तिपरिकल्पित इति वक्तुं शक्यम्, बन्धमोक्षादिव्यवस्था

नुपपत्तेरिति । एवं प्राप्तेऽभिधीयते ब्रह्मांश इति कुतः? नानाव्यपदेशात्, अन्यथा च-एकत्वेन व्यपदेशात् । उभयथा हि व्यपदेशो दृश्यते । नानात्वव्यपदेशस्तावत्स्त्रष्ट्टत्वसृज्यत्वनियन्तृत्वनियाम्यत्वसर्वज्ञत्वाज्ञत्व-स्वाधीनत्वपराधीनत्वशुद्धत्वाशुद्धत्वकल्याणगुणाकरत्वतद्विपरीतत्वपतित्वशेषत्वादिभिर्दृश्यते । अन्यथा चाभेदेन व्यपदेशोऽपि "तत्त्वमसि, अयमात्मा ब्रह्म"इत्यादिभिर्दृश्यते । अपि दाशकितवादित्वमधीयत एके "ब्रह्मदाशाब्रह्मदासा ब्रह्मेमे कितवाः" इत्याथवर्णिका ब्रह्मणो दाशकितवादित्वमप्यधीयते । ततश्च सर्वजी-वव्यापित्वेनाभेदो व्यपदिश्यत इत्यर्थः । एवमुभयव्यपदेशमुख्यत्वसिद्धये जीवोऽयं ब्रर्ह्मेऽश इत्यभ्युपगन्त- व्यः । न च भेदव्यपदेशानां प्रत्यक्षादिप्रसिद्धार्थत्वेनान्यथासिद्धत्वं, ब्रह्मसृज्यत्वतन्नियाम्यत्वतच्छरीरत्व-तच्छेपत्वतदाधारत्वतत्पाल्यत्वतत्संहार्य्यत्वतदुपासकत्वतत्प्रसादलभ्यधर्मार्थकाममोक्षरूपपुरुषार्थभाकत्वादयः तत्कृतश्च जीवब्रह्मबणोर्भेदः प्रत्यक्षाद्यगोचरत्वोनान्यथासिद्धः, अतो न जगत्सृष्टयादिवादिनीनां प्रमा-णान्तरसिद्धभेदानुवादेन मिथ्यार्थोपदेशपरत्वम् । न चाखण्डैकरसचिन्मात्रस्वरूपेण ब्रह्मणाऽऽत्मनोऽत-द्भावानुन्धानं, बहुभवनसङ्कल्पपूर्वकवियदादिसृष्टिं, जीवभावेन तत्प्रवेशं, विचित्रनामरूपव्याकरणं, तत्कृ-तानन्तविषयानुभवनिमित्तसुखदुःखभागित्वं, भोक्तृत्वेन तत्र स्थित्वा तन्नियमनेनान्तर्यामित्वं, जीवभूत- स्य स्वस्य कारणब्रह्मात्म भावानुसन्धानं, संसारमोक्षं, तदुपदेशशास्त्रं च कुर्वाणेन भ्रमितव्यमित्युपदिश्यते, तथा सति उन्मत्तप्रलपितत्वापातात् ।। उपाध्यवच्छिन्नं ब्रह्म जीव इत्यपि न साधीयः, पूर्वनिर्दिष्टनियाम्य-

2.3.42

 

त्वादिव्यपदेशवाधादेव । न हि देवदत्तादेरेकस्यैव गृहाद्युपाधिभेदान्नियन्तृनियाम्यभावादिसिद्धिः । अत उभ-यव्यपदेशोपपत्तये जीवोऽयं ब्रह्मर्णोऽश इत्युभ्युपेत्यम् ।। 42 ।।

2.3.43

मन्त्रवर्णात् ।। 43 ।।

2.3.43

 

"पादोऽस्य विश्वाभूतानि त्रिपादस्यामृतं दिवि" इति मन्त्रवर्णाच्च ब्रह्मांशो जीवः । अंशवाची हि पादशब्दः । "विश्वाभूतानि" इति जीवानां बहुत्वाद्वहुवचनं मन्त्रे, सूत्रेऽप्यंश इत्येकवचनं जात्यभिप्रायम् । "नात्मा श्रुते"-रित्यत्राप्येकवचनं जात्यभिप्रायम् "नित्यानां चेतनश्चेतनानामेको बहूनां यो विदधाति कामान्" इत्यादिश्रुति- भ्य ईश्वराद्भेदस्यात्मनां बहुत्वनित्यत्वयोश्चाभिधीयमानत्वात् । एवं नित्यानामात्मनां बहुत्वे प्रामाणिके सति ज्ञानस्वरूपत्वेन सर्वेषाभेकरूपत्वेऽपि भेदकाकार आत्मयाथात्म्यवेदनक्षमैरवगम्येत । "असन्ततेश्चाव्यतिकर" इत्यनन्तरमेव च आत्मबहुत्वं वक्ष्यति ।। 43 ।।

2.3.44

अपि स्मर्यते ।। 44 ।।

2.3.44

 

ममैवांशो जीवलोके जीवभूतः सनातन" इति जीवस्य पुरुषोत्तमाठात्वं स्मर्थ्यते, अतश्चायमंशः ।। 44 ।।

2.3.45

 

अंशत्वेऽपि जीवस्य ब्रह्मैकदेशत्वेन जीवगता दोषा ब्रह्मण एवेत्याशङ्कयाह -

2.3.45

प्रकाशादिवत्तु नैवं परः ।। 45 ।।

2.3.45

 

तु शब्दश्चोद्यं व्यावर्तयति; प्रकाशादिवज्जीवः परमात्मर्नोऽशः, यथाऽग्न्यादित्यादेर्भास्वतो भोरूपः प्रकार्शो- ऽशो भवति, यता गवाश्वशुक्लकृष्णादीनां गोत्वादिविशिष्टनां वस्तूनां गोत्वादीनि विशेषणान्यंशाः, यथा वा देहिनो देवमनुष्यादेर्देर्होऽशः, तद्वत् । एकवस्त्वेकदेशत्वं ह्यंशत्वम्, विशिष्टस्यैकस्य वस्तुनो विशेषणमंश एव । तथा च विवेचकाः विशिष्टे वस्तुनि विशेषणांशोऽयं विशेष्यांशोऽयमिति व्यपदिशन्ति । विशेषणविशेष्ययोरंशांशित्वेऽपि स्वभाववैलक्षण्यं दृश्यते । एवं जीवपरयोर्विशेषणविशेष्ययोरंशाशित्वं स्वभावभेदश्चोपपद्यते । तदिदमुच्यते-नैवं पर इति, यथाभूतो जीवः, तथा भूतो न परः । यथैव हि प्रभायाः प्रभावानन्यथाभूतः, तथा प्रभास्थानीयात् स्वांशाज्जीवादंशी परोऽप्यर्थान्तरभूत इत्यर्थः । एवं जीवपरयो-र्विशेषणविशेष्यत्वकृतं स्वभाववैलक्षण्यामाश्रित्य भेदनिर्द्देशाः प्रवर्तन्ते । अभेदनिर्द्देशास्तु पृथक्सिद्धयनर्ह-विशेषणानां विशे-

2.3.45

 

ष्यपर्यन्तत्वमाश्रित्य मुख्यत्वे नोपपद्यन्ते । "तत्त्वमसि, अयमात्मा ब्रह्म" इत्यादिषु, तच्छब्दब्रह्मशब्दवत् त्वमयमात्मेति शब्दा अपि-जीवशरीकब्रह्मवाचकत्वेनैकार्थाभिधायित्वात्-इत्ययमर्थः प्रागेव प्रपञ्चितः ।। 45 ।।

2.3.46

स्मरन्ति च ।। 46 ।।

2.3.46

 

एवं प्रभाप्रभावद्रूपेण शक्तिशक्तिमद्रूपेण शरीरात्मभावेन चांशांशिभावं जगद्व्रह्मणोः पराशरादयः स्मरन्ति-"एकदेशस्थितस्याग्नेज्योत्स्ना विस्तारिणी यथा । परस्य ब्रह्मणः शक्तिस्तथेदमखिलं जगत् ।। यत्किञ्चित्सृ-ज्यते येन सत्त्वजातेन वै द्विज! । तस्य सृज्यस्य सम्भूतौ तत्सर्वं वै हरेस्तनुः" इत्यादिना । चकाराच्छु तयो- ऽपि-"यस्यात्मा शरीरम्" इत्यादिन्राऽऽत्मशरीरभावेनांशांशित्वं वदन्तीत्युच्यते ।। 46 ।।

2.3.47

एवं ब्रह्मणोंऽशत्वे ब्रह्मप्रवत्र्त्यत्वे ज्ञत्वे च सर्वेषां समाने केषाञ्चिद्वेदाध्ययनतदर्थानुष्ठानाद्यनुज्ञा, केषाञ्चि-त्तत्परिहारः, केषाञ्चिद्दर्शनस्पर्शनाद्यनुज्ञा, केषाञ्चित्तत्परिहारश्च, शास्त्रेषु कथमुपपद्यत इत्याशङ्कयाह -

2.3.47

अनुज्ञापरिहारौ देहासम्बन्धाज्ज्योतिरादिवत् ।। 47 ।।

2.3.47

 

सर्वेषां ब्रह्मांशत्वज्ञत्वादिनैकरूपत्वे सत्यपि ब्राह्मणक्षत्रियवैश्यशूद्रादिरूपशुच्युशुचिदेहसम्बन्ध-निबन्धनावनुज्ञापरिहारावुपपद्यते; ज्योतिरादिवत्-यथाऽग्नेग्नित्त्वेनैकरूपत्वेऽपि श्रोत्रियागारादग्नि-राह्रयते, श्मशानादेस्तु परिह्रियते, यथा चान्नादि श्रोत्रियादेरनुज्ञायते; अभिशस्तादेस्तु परिह्रियते ।। 47 ।।

2.3.48

असन्ततेश्चाव्यतिकरः ।। 48 ।।

2.3.48

 

ब्रह्मांशत्वादिनैकरूत्वे सत्यपि जीवानामन्योन्यभेदादणुत्वेन प्रतिशरीरं भिन्नत्वाच्च भोगव्यतिकरोऽपि न सम्भवति । भ्रान्तब्रह्मजीववादे चोपहितब्रह्मजीववादे च जीवपरयोर्जीवानां च भोगव्यतिकरादयः सर्वे दोषा-स्सन्तीत्यभिप्रायेण स्वपक्षे भोगव्यतिकराभाव उक्तः ।। 48 ।।

2.3.49

ननु भ्रान्तजीववादेऽप्यविद्याकृतोपाधिभेदाद्भोगव्यवस्थादय उपपद्यन्ते; अत आह -

2.3.49

अभास एव च ।। 49 ।।

2.3.49

 

अखण्डैकरसप्रकाशमात्रस्वरूपस्य स्वरूपतिरोधानपूर्वकोपाधिभेदोपपादनहेतुराभासः एव, प्रकाशैकस्व-रूपस्य प्रकशतिरोधानं प्रकाशनाश एवेति प्रागेवेपपादितम् । आभासा एवेति वा पाठः तथा सति हेतव आभा- साः, चकारात् "पृथगात्मानं प्रेरितारं च मत्वा, ज्ञाज्ञौ द्वौ तयोरन्यः पिप्पलं स्वाद्वत्ति" इत्यादिश्रुतिविरोधश्च । अविद्यापरिकल्पितोपाधिभेदे हि सर्वोपाधिरुपहितस्वरूपस्यैकत्वाभ्युपगमाद्भोग-व्यतिकरस्तदवस्थ एव ।। 49 ।।

2.3.50

पारमार्थिकोपाध्युपहितब्रह्मजीववादे उपाधिभेदहेतुभृतानाद्यदृष्टवशाद्वयवस्था भविष्यतीत्याशङ्कयाह -

2.3.50

अदृष्टानियमात् ।। 50 ।।

2.3.50

 

उपाधिपरम्पराहेतुभूतस्यादृष्टस्यापि ब्रह्मस्वरूपाश्रयत्वेन नियमहेत्वभावादव्यवस्थैव, उपाधिभिरदृष्टैश्च स्व-सम्बन्धेन ब्रह्मस्वरूपच्छेदासम्भवात् ।। 50 ।।

2.3.51

अभिसन्ध्यादिष्वपि चैवम् ।। 51 ।।

2.3.51

 

अदृष्टहेतुभूताभिसन्ध्यादिष्वपि उक्तादेव हेतोरनियम एव ।। 51 ।।

2.3.52

अनन्तरसूत्रशङ्कामाह - पारमार्थिकेति । इदमप्याशङ्कयाहेत्यपि शब्दार्थः- अदृष्टा-

2.3.52

प्रदेशभेदादिति चेन्नान्तर्भावात् ।। 52 ।।

2.3.52

 

यद्यप्येकमेव ब्रह्मस्वरूपम्, तच्छेदानर्हं नानाविधोपाधिभिः सम्बध्यते; तथाऽप्युपाधिसम्बन्धिब्रह्मप्रदेश-भेदादुपपद्यत एव भोगव्यवस्थेति चेत्-तन्न, उपाधीनां तत्र तत्र गमनात्सर्वप्रदेशानां सर्वोपाध्यन्तर्भावा-द्वयतिक।रस्तदवस्थ एव । प्रदेशभेदेन सम्बन्धेऽपि सर्वस्य ब्रह्मप्रदेशत्वात्तत्तत्प्रदेशसम्बन्धि दुःखं ब्रह्मण एव स्यात् । पूर्वत्र "नित्योपलब्ध्यनुपलब्धिप्रसङ्गोऽन्यतरनियमो वाऽन्यथा" "उपलब्धिवदनियम" इत्याभ्यां सूत्राभ्यां वेदाबाह्यानां सर्वगतजीववादिनां दोष उक्तः; अत्र तु "आभास एव च" इत्यादिभिः सूत्रैर्वेदावलम्बिनामात्मैकत्ववादिनां दोष उच्यते ।। 52 ।। ।। इत्यंशाधिकरणम् ।। 7 ।।

इति श्रीभगवद्रामानुजविरचिते शारीरकमीमांसाभाष्ये

प्रथमस्याध्यस्य तृतीयः पादः ।।।।



2.4.1

तथा प्राणाः ।। 1 ।।

2.4.1

 

ब्रह्मव्यतिरिक्तस्य वियदादेः कृत्स्नस्य कार्य्यत्वेनोत्पत्तावुक्तायां जीवस्य कार्य्यत्वेऽपि स्वरूपान्यथाभाव-लक्षणोत्पत्तिरपोदिता, तत्प्रसङ्केन जीस्वरूपं विशोदितम्; सम्प्रति जीवोपकरणानामिन्द्रियाणां प्राणस्य चोत्पत्त्यादिप्रकारो विशोध्यते । तत्र किमिद्रियाणां कार्य्यत्वं जीववत्? उत वियदादिवदिति चिन्त्यते । किं युक्तं? जीववदेवेत्याह पूर्वपक्षी-तथा प्राणाः- इति । प्राणाः- इन्द्रियाणि । यथा जीवो नोत्पद्यते, तथेन्द्रिया-ण्यपि नोत्पद्यन्ते । कुतः? श्रुतेः । यथा जीवस्यानुत्पत्तिः श्रुतेरवम्यते, तथा प्राणानामप्यनुपत्तिः श्रुतेरेवावगम्यते । तथा प्राणा इति प्रमाणमप्यतिदिश्यते ।। का पुनरत्र श्रुतिः " असद्वा इदमग्र आसीत् तदाहुः किं तदासीदिति ऋषयो वावते अग्रे सदासीत् तदाहुः के ते ऋषय इति प्राणा वाव ऋषयः" इति जगदुत्पत्तेः प्रागिन्द्रियाणां सद्भावः श्रूयते । प्राणशब्दे बहुवचनादिन्द्रियाण्येवेति निश्चीयते । न चेयं श्रुतिः "वायुश्चान्तरिक्षं चैतदमृतम्" "सैषाऽनस्तमिता देवता यद्वायु" इतिवच्चिरकालावस्थायित्वेन परिणेतुं शक्या, "असद्वा इदमग्र आसीत्" इति कृत्स्रनप्रपञ्चप्रलयवेलायामप्यवस्तित्वश्रवणात् । उत्पत्तिवादिन्यस्तु जीवोत्पत्तिवादिन्य इव नेतव्या इति ।। एवं प्राप्तेऽभिधीयते-वियदादिवदेव प्राणाश्चोत्पद्यन्ते; कुतः? "सदेव सोम्येदमग्र

2.4.1

 

आसीत्" "आत्मा वा इदमेक एवाग्र आसीत्" इत्यादिषु प्राक्सृष्टेरेकत्वावधारणात् "एतस्माज्जायते प्राणो मनः सर्वेन्द्रियाणि च" इति इन्द्रियाणामुत्पत्तिश्रवणाच्च, प्रागवस्तानासम्भवात् । न चात्मोत्पत्तिवादवदि-न्द्रियोत्पत्तिवादाः परिणेतुं शक्याः, आत्मवदुत्पत्तिप्रतिषेधनुतीनां नित्यत्वश्रुतीनां चाऽदर्शनात्, "असद्वा इदमग्र आसीत्" इत्यादिवाक्येऽपि प्राणशब्देन परमात्पैव निर्द्दिश्यते "सर्वाणि ह वा इमानि भूतानि प्राणमे-वाभिसंविशन्ति प्राणमभ्युज्जिहते" इति प्राणशब्दस्य परमात्मन्यपि प्रसिद्धेः । "प्राणा वाव ऋषयः" इति ऋषि-शब्दश्च सर्वज्ञे तस्मिन्नेव युज्यते, न त्वचेतनेष्विन्द्रियेषु ।। 1 ।।

2.4.2

ऋषयः प्राणा इति च बहुवचनश्रुतिः कथमुपपद्यत इति चेत्तत्राह -

2.4.2

गौण्यसम्भवात्तत्प्राक् श्रुतेश्च ।। 2 ।।

2.4.2

 

बहुवचनश्रुतिर्गौणी, बह्वर्थासम्भवात्; तस्यैव परमात्मनः सृष्टेः प्रागवस्थानश्रुतेरेव ।। 2 ।।

2.4.3

तत्पूर्वकत्वद्वाचः ।। 3 ।।

2.4.3

 

इतश्च प्राणशब्दः परमात्मवचनः; वाचः- परमात्मव्यतिरिक्तविषयस्य नामधेयस्य वाग्विषयसूतवियदादि-सृष्टिपूर्वकत्वात् । "तद्धेदं तर्ह्यव्याकृतमासीत्तन्नामरूपाभ्यां व्याक्रियत" इति नामरूपभाजामभावात् तदानीं वागादीन्द्रियकार्य्याभावाच्च तानि न सन्तीत्यर्थः ।। 3 ।। ।। इति प्राणोत्पत्त्यधिकरणम् ।।

2.4.4

सप्तगतोर्विशेषितत्वाच्च ।। 4 ।।

2.4.4

 

तानीद्रियाणि किं सप्तैव स्युः, अथवैकादशेति चिन्त्यते । श्रुतिविप्रतिपत्तेः संशयः । किं प्राप्तम्, सप्तेति । कुतः?

गतेर्विशेषितत्वाच्च । गतिस्तावज्जायमानेन भ्रियमाणेन च जीवेन सह लोकेषु सञ्चरणरूपा सप्तानामेव श्रूयते "सप्त इमे लाका येषु चरन्ति प्राणा गुहाशया निहिता सप्त सप्त" इति । वीष्सा पुरुषभेदाभिप्राया । विशेषिताश्च ते गतिमन्तः प्राणाः स्वरूपतः "यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह । बुद्धिश्च न विचेष्टेत तामाहुः परमां गतिम्" इति । शरीरान्तस्सञ्चरणं विहाय मोक्षार्थगमनं परमा गतिः । एवं जीवेन सह जन्ममरणयोः सप्तानामेव गतिश्रवणात्, योगदशायां ज्ञानानीति विशेषितत्वाच्च जीवस्य कर- णानि श्रोत्रत्वक्चक्षुर्जिह्वाघ्राणबुद्धिमनांसि सप्तैवेति गम्यते । यानि त्वितराणि विषयाणां ग्राहकत्वेन "अष्टौ ग्रहाः" "सप्त वै शीर्षण्याः प्राणा द्वाववाञ्चौ" इत्यादिषु चतुदर्शपर्य्यन्तानि प्राणप्रतिपादकवाक्येषु वाक्-षाणिपादपायूपस्थाहङ्कारचित्ताख्यानीन्द्रियाणि प्रतीयन्ते, तेषां जीवेन सह गतिश्रवणाभावा-ज्जीवस्याल्पा-

2.4.4

 

ल्पोपकारकत्वमात्रेणौपचारिकः प्राणव्यपदेशः ।। 4 ।।

2.4.5

इति प्राप्ते प्रचक्ष्महे -

2.4.5

तहस्तादयस्तु स्थितेऽतो नैवम् ।। 5 ।।

2.4.5

 

न सप्तैवेन्द्रियाणि, अपि त्वेकादश, हस्तादीनामपि शरीरे स्थिते जीवे तस्य भागोपकरणत्वात्कार्य्यभेवदाच्च । दृश्यते हि श्रोत्रादीनामिव हस्तादीनामपि कार्य्यभेद आदानादिः; अतस्त्रेपि सन्त्येव । अतो नैवम्-अतो हस्तादयो न सन्तीत्येवं न मन्तव्यमित्यर्थः । अध्यवसायाभिमानचिन्तावृत्तिभेदान्मन एव बुद्धयहङ्कारचित्त-शब्दैर्व्यपदिश्यत इत्येकादशेन्द्रियाणि । अतः "दशेमे पुरुषे प्राणा आत्मैकादश" इत्यात्मशब्देन मनोऽभिधीयते । "इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः" "तैजसानीन्द्रियाण्याहुर्देवा वैकारिका दश । एकादशं मनश्चात्र"-त्यादिश्रुतिस्मृतिसिद्धेन्द्रियसङ्ख्या स्थिता । अधिकसङ्खयावादा मनोवृत्तिभेदाभि-प्रायाः; न्यूनव्यपदेशास्तु तत्र तत्र विवक्षितगमनादिकायर्विशेषप्रयुक्ताः ।। 5 ।। ।। सप्तगत्यधिकरणं समाप्तम् ।।

2.4.6

अणवश्च ।। 6 ।।

2.4.6

 

"" त एते सर्व एव समाः सर्वेऽनन्ताः" इत्यानन्त्यश्रवणाद्विभुत्वं प्राणानाम्-इति प्राप्तेऽभिधीयते-प्राणम-नूत्क्रामन्तं सर्वे प्राणा अनूत्क्रामन्ति" इत्युतक्रान्त्याद्#िश्रवणात्परिमितत्वे सिद्दे सत्युत्क्रान्त्यादिषु पार्श्वस्थैरनुपलभ्यमानत्वादणवश्च प्राणाः । आनन्त्यश्रुतिस्तु "अथ यो हैताननन्तानुपास्ते" इत्युपासन-श्रवणाद् उदास्यप्राणविशेषण भूतकार्य्यबाहुल्याभिप्राया ।। 6 ।।

2.4.7

श्रेष्ठश्च ।। 7 ।।

2.4.7

 

प्राणसम्वादे शरीरस्थितिहेतुत्वेन श्रेष्ठतया निर्णीतो मुख्यप्राणः "आनीदवातं स्वधया तदेक" मिति महाप्र-लयसमये स्वकार्य्य भूतप्राणनसद्भावनवणात् "एतस्माज्जायत" इति जन्मश्रवणस्य जीवजन्मनवणवदुप-पत्तेर्नोत्पद्यते इत्याशङ्कय प्राक्सृष्टेरेकत्वावधारणादिविरोधात् "एतस्माज्जायते प्राणः" इति पृथिव्यादितुल्यो-त्पत्तिश्रवणादुत्पत्तिनिषेधाभावाच्च, जायता एव श्रेष्ठश्च प्राण इत्युच्यते । "आनीदावात"मिति तु न जैवंश्रेष्ठं प्राणम-

2.4.7

 

भिप्रेत्योच्यते, अपि तु परस्य ब्रह्मण एकस्यैव विद्यमानत्वमुच्यते "अवात"मिति तत्रैव श्रवाणात् । पूर्वणैव तुल्यन्यायत्वेऽपि पृथग्योगकरणमुत्तरचिन्तार्थम् ।। 7 ।। प्राणाणुत्वाधिकरणं समाप्तम् ।। 3 ।।

2.4.8

न वायुक्रिये पृथगुपदेशात् ।। 8 ।।

2.4.8

 

सोऽयं श्रेष्ठः प्राणः किं महाभूतद्वितीयवायुमात्रं तस्य वा स्पन्दरूपा क्रिया, अथवा वायुरेव कञ्चन विशेषमापन्नः- इति विशये वायुरेवेति प्राप्तं "यः प्राणः स वायु"रिति व्यपदेशात् । यद्वा वायुमात्रे प्राणत्वप्रसिद्धयभावाद्उछ्वासनिश्श्वासादिवायुक्रियायां प्राणशब्दप्रसिद्धेश्व तत्क्रियैव-इति प्राप्ते वायुमा-त्रम्, न च तत्क्रिया इत्युच्यते; कुतः पृथगुपदेशात् "एतस्माज्जायते प्राणो मनः सर्वेन्द्रियाणि च । स्वं वायु"-रिति तत एव पृथगुपदेशाद्वायुक्रियाऽपि न भवति प्राणः, न हि तेजःप्रभृतीनां क्रिया तैः सह पृथग्द्रव्यतयो-पदिश्यते "यः प्राणस्य वायु"रिति तु वायुरेवावस्थान्तरमापन्नः प्राणः; न तेजःप्रभृतिवत्तत्त्वान्तरमिति ज्ञापना-र्थम् । उछ्वासनिश्श्वासादावपि प्राणः स्पन्दत इति क्रियावतित द्रव्य एव प्राणशब्दप्रसिद्धिः; न क्रियामात्रे ।। 8 ।।

2.4.9

 

किमयं प्राणो वायोर्विकारःसन्नग्निवद्भूतान्तरम्? नेत्याह -

2.4.9

चक्षुरादिवत्तु तत्सहशिष्टयादिभ्यः ।। 9 ।।

2.4.9

 

नायं भूतविशेषः अपि तु चक्षुरादिवज्जीवोपकरणविशेषः । तच्चोपकरणत्वमुपकरणविशेषभूतैन्द्रियैः सह शिष्ट-#्यादिभ्याऽवगम्यते । चक्षुरादिभिस्सहायं प्राणः शिष्यते प्राणसम्वादादिषु । तत्संजातीयत्वे हि तैस्सह शासनं युज्यते । प्राणशब्दपरिगृहीतेषु करणेष्वस्य विशिष्याभिदानमादिशब्देन गृह्यते, "अथ ह वा य एवायं मुख्यः प्राणः" "योऽयं मध्यमः प्राणः" इत्यादिषु विशिष्याभिधानात् ।। 9 ।।

2.4.10

चक्षुरादिवदस्यापि करणत्वे तद्वदस्यापि जीवं प्रत्युपकारविशेषरूपक्रियया भवितव्यम्, सं तु न दृश्यते, अतो नायं चक्षुरादिवद्भवितुमर्हतीति चेत्, तत्राह-

2.4.10

अकरणत्वाच्च न दोषस्तथा हि दर्शयति ।। 10 ।।

2.4.10

 

अकरणत्वात्-करणं क्रिया, अक्रियत्वात् अस्य प्राणस्य जीवं प्रत्युपकारविशेषरूपक्रियारहितत्वाच्च यो दोष उद्भाव्यते, स नास्ति; यत उपकारविशेषरूपां शरीरेन्द्र्रयधारणादिरूपं क्रियां दर्शयति श्रुतिः "यस्मिन्नुत्क्रा- न्ते इदं शरीरं पापिष्ठतरमिव दृश्यते स एव श्रेष्ठः" इत्युक्त्वा वागाद्युत्क्रमणेऽपि शीरस्येन्द्रियाणां च स्थितिं दर्शयित्वा प्राणोत्क्रमणे शरीरेन्द्रियशैथिल्याभिधानात् । अतः प्राणापानव्यानोदानसमानाकारेण पञ्चधा-ऽवस्थितोऽयं प्राणः शरीरेन्दियधारणादिना जीवस्योपकरोतीति चक्षुरादिवत्करणत्वम् ।। 10 ।।

2.4.11

 

नन्वेवं नामभेदात् कार्य्यभेदाच्च प्राणापानादयः तत्त्वान्तराणि स्युस्तत्राह -

2.4.11

पञ्चवृत्तिर्मनोवद् व्यपदिश्यते ।। 11 ।।

2.4.11

 

यथा कामादिवृत्तिभेदे तत्कार्य्यभेदेऽपि न कामादिकं मनसस्तत्त्वान्तरं "कामस्सङ्कल्पो विचिकित्संश्रद्धाऽश्रद्धा-धृतिरधृतिह्रर्वर्भीरित्येतत्सर्वं मन एव" इति वचनात् । एवं प्राणोऽपानो व्यान उदानस्समान इत्येतत्सर्वं प्राण एव" इति वचनादपानादयोऽपि प्राणस्यैव वृत्तिविशेषाः, न तत्त्वान्तरमित्यवगम्यते ।। 11 ।।

।। वायुक्रियाधिकरणं समाप्तम् ।।4 ।।

2.4.12

अणुश्च ।। 12 ।।

2.4.12

 

अणुश्चायं पूर्ववदुत्क्रान्त्यादिश्रवणात् "तमुत्क्रामन्तं प्राणोऽनूत्क्रामति" इत्यादिषु । अधिकाशङ्का तु "सम एभिस्त्रिभिर्लोकैः समोऽनेन सर्वेण" "प्राणे सर्वं प्रतिष्ठितं" "सर्वं हीदं प्राणेनावृतम्"

2.4.12

 

अणुश्च किमंह पाणः सर्वगतः? ऊताणुः?, किं "सम एभिर्लोकै" रित्यानन्त्यव्यपदेशो विभुत्वं गयमति, नेति उत्क्रा-न्तिश्रवणमानन्त्यस्य गौणतामवगमयति नेति यदा नावगमयति-तदानन्त्यव्यपदेशस्य विभुत्वगमकत्वात्सर्वगतः, यदा गौणत्वं गमयति-तदाऽ#्रनन्त्योक्तेर्गौणत्वादणुरिति, "सम एभिन्त्रिभि"रित्यादिवाक्यानि नैकत्र क्रमपठितानि "श्रेष्ठश्चे"ति सूत्रे श्रुत्या पूर्वपक्षोत्यानेऽपि परिहारः पूर्वाधिकरणेन तुल्यः, एकत्वावदारणादिभिरुत्पविमत्तत्वे सिद्धे

2.4.12

 

इत्यादिश्रवणात् महापरिमाण इति ।। परिहारस्तु-उत्क्रानत्यादिश्रवणातापरिच्छिन्नत्वे निश्चिते सर्वस्य प्राणिजातस्य प्राणायत्तस्थितित्वेन वैभववादोपपत्तिः- इति ।। 12 ।। ।। श्रेष्ठाणुत्वाधिकरणं समाप्तम् ।। 5 ।।

2.4.13

ज्योतिराद्यधिष्ठानं तु तदामननात्प्राणवता शब्दात् ।। 13 ।।

2.4.13

 

सश्रेष्ठानां प्राणानां ब्रह्मणानां ब्रह्मण उत्पत्तिरियत्ता परिमाणं चोक्तम्, तेषां प्राणा नामग्न्यादिदेवता-धिष्ठितत्वं च पूर्वमेव "अभिमानिव्यपदेशस्तु विशेषानुगतिभ्या"मित्यनेन सूत्रेण प्रसङ्गादुपपादितम् जीवस्य च स्वभोगसाधनानामेषामधिष्ठातृत्वं लोकसिद्धम्, "एवमेवैष एतान् प्राणान् गृहीत्वा स्वेशरीरे यथा कामं परिवर्त्तते" इत्यादिनुतिसिद्धं च । तदिदं जीवस्याग्न्यादिदेवतानां च प्राणविषयमधिष्ठानं किं स्वायत्तम्? उत परमात्मायत्तमिति विशये नैरपेक्ष्यात्स्वायत्तम् ।। इति प्राप्त उच्यते-ज्योतिराद्यधिष्ठानमिति । प्राणवता जीवेन सह ज्योतिरादीनामग्न्यादिदेवतानां प्राणविषयमधिष्ठानम्, तदामननात्-तस्य परात्मन आमननाद्भवति । आमननम्-आभिमुख्येन मननम्, परमात्मनः सङ्कल्पादेव भवतीत्यर्थः । कुत एतत्? शब्दा-त्-इन्द्रियाणां साभिमानिदेवतानां जीवात्मनश्च स्वकाय्र्येषु परमपुरुषमननायत्तत्वशास्त्रात् । यथाऽन्तर्य्यामि-ब्राह्मणादिषु "योऽग्नौ तिष्ठन्नग्नेन्तरो यमग्निर्न वेद यस्याग्निः शरीरं योऽग्निमन्तरो यमयति स त आत्मा-न्तयोम्यमृतः" "यो वायौ तिष्ठन्" "य आदित्ये तिष्ठन्" "य आत्मनि तिष्ठन्" "यश्चक्षुषि तिष्ठन्" इत्यादि । यथा च "भीषास्माद्वातः पवते भीषोदेति सूर्य्यः । भीषाऽस्मादग्निश्चेन्द्रश्च मृत्युर्धावति पञ्चमः" इति । तथा "एतस्य वा अक्षरस्य प्रशासने गागिर् सूर्याचन्द्रमसौ विधृतौ तिष्ठतः" इत्यादि ।। 13 ।।

2.4.14

तस्य च नित्यत्वात् ।। 14 ।।

2.4.14

 

सर्वेषां परमात्माधिष्ठितत्वस्य नित्यत्वात्, स्वरूपानुबन्धित्वेन नियतत्वाच्च तत्सङ्कल्पादेवैषामधिष्ठातृत्व-मवर्जनीयम् । "तत्सृष्टवा तदेवानुप्राविशत् तदनुप्रविश्य सच्च त्यच्चाभवत्" इत्यादिनापरमपुरुषस्य नियन्तृत्वेन सर्वचिदचिद्वस्त्वनुप्रवेशः स्वरूपानुबन्धी श्रूयते; स्मर्यते च "विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत्" इति ।। 14 ।। ।। ज्योतिराद्यधिषांनाधिकरणं समाप्तम् ।। 6 ।।

2.4.15

त इन्द्रियाणि तद्वयपदाशादन्यत्र श्रेष्ठात् ।। 15 ।।

2.4.15

 

किं सर्वे प्राणशब्दनिर्दिष्टा इन्द्रियाणि, उत श्रेष्ठप्राणव्यतिरिक्ता एवेति विशेये प्राण-

2.4.15

 

शब्दवाच्यत्वात्करणत्वाच्च सर्व एवेन्द्रियाणि ।। इति प्राप्त उच्यते- श्रेष्ठव्यतिरिक्ता एव प्राणा इद्रियाणि, कुतः

श्रेष्ठादन्येष्वेव प्राणेषु तद्व्यपदेशात् । "इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः" इत्यादिभिश्चक्षुरादिषु#े समनेस्केष्वेवेन्द्रियशब्दो व्यपदिश्यते ।। 15 ।।

2.4.16

भेदश्रु#ेतेर्वैलक्षण्याच्च ।। 16 ।।

2.4.16

 

"एतस्माज्जायते प्राणो मनस्सर्वेन्द्रियाणि च" इत्यादिष्विन्द्रियेभ्यः प्राणस्य पृथक् श्रवणात् प्राणव्यति-रिक्तानामेवेन्द्रियत्वमवगम्यते । मनसः पृथक्श्रवणेऽपि तस्यान्यत्रेन्द्रियान्तर्भाव उक्तः "मनःषष्ठानीन्द्रिया-णि" इत्यादौ । वैलक्षण्यं चक्षुरादिभ्यः श्रेष्ठप्राणस्योपलभ्यते, सुषुप्तौ हि प्राणस्य वृत्तिरुपलभ्यते, चक्षुरादीनां तु वृत्तिर्नोपलभ्यते । कार्य्यं च चक्षुर्वागादीनां समनस्कानां ज्ञानकर्मसाधनत्वम्, प्राणस्य तु शरीरेन्द्रियधारणम्, प्राणाधी-नधारणत्वात्त्विन्द्रियेषु प्राणशब्दव्यपदेशः, तथा च श्रुतिः "त एतस्यैव सर्वेरूपमभवन् तस्मादेत एतेनाख्याय-न्ते" इति । रूपमभवन् शरीरमभवन् तदधीनप्रवृत्तयोऽभवन्नित्यर्थः ।। 16 ।। ।। इति इन्द्रियाधिकरणम् ।।

2.4.17

संज्ञामूर्तिकलृप्तिस्तु त्रिवृत्कुर्वत उपदेशात् ।। 17 ।।

2.4.17

 

भूतेन्द्रियादीनां समष्टिसृष्टिः, जीवानां कर्तृत्वं च परस्माद्व्रह्मण इत्युक्तं पुरस्तात् । जीवानां स्वेन्द्रियाधिष्ठानं च परायत्तमिति चानन्तरं स्थिरीकरणाय स्मारितम् । या त्त्वियं नामरूपव्या-करणात्मिका प्रपञ्चव्यष्टिसृष्टिः, सा किं समष्टिजीवरूपस्य हिरण्यगर्भस्यैव कर्म? उत तेजःप्रभृतिशरीरकस्य परस्यावादिसृष्टिवद्धिरण्यगर्भ-शरीरकस्य परस्य ब्रह्मणः, इतीदानीं चिन्त्यते । किं युक्तं? समष्टिजीवस्येति, कुतः "अनेन जीवेनात्मानऽनुपविश्य नामरूपे व्याकरवाणि" इति जीवकर्तृकत्वश्रवणात् । न हि परा देवता स्वेन

2.4.17

 

रूपेण नामरूपे व्याकरवाणीत्यैक्षत, अपि तु स्वांशभूतेन जीवरूपेण "अनेन जीवेनात्मना" इति वचनात् । नन्वेवं चारेणानुप्रविश्य परबलं सङ्कलयादीतिवत् व्याकरवाणीत्युत्तमपुरुषः कर्तृस्थक्रियश्च प्रविशतिर्लाक्ष- णिकः स्यात् । नैवं, तत्र राजचारयोः स्वरूभेदाल्लाक्षणिकत्वम् इह तु जीवस्यापि स्वांशत्वेन स्वरूपत्वात् तेन रूपेण प्रवेशो व्याकरणं चात्मन एवेति न लाक्षणिकत्वप्रसङ्गः । न च सहयोगलक्षणेयं तृतीया, कारक-विभक्तौ सम्भवन्त्यामुपपदविभक्तेरन्याय्यत्वात् । न च करणे तृतीया ब्रह्मकर्तृकयोः प्रवेशव्याकरणयोर्जीव- स्य साधकतमत्वाभावात् । न च जीवस्य कर्तृत्वं प्रवेशमात्रं पर्य्यवस्यति, नामरूपव्याकरणन्तु ब्रह्मण एवेति शक्यं वक्तुम्, कत्त्वाप्रत्ययेन समानकर्तृकत्वप्रतीतेः । जीवस्य स्वांशत्वेन स्वरूपत्वेऽपि परस्वरूपव्यावृ- त्त्यर्थः अनेन जीवेन" इति पराकत्वेन परामर्शः । अतो हिरण्यगर्भकर्तृकेयं नामरूपव्याक्रिया । अत एव च स्मृतिषु चतुर्मुखकर्तृकसृष्टिप्रकरणे नामरूपव्याकरणं सङ्कीर्त्यते "नामरूपञ्च भूतानां कृत्यानां च प्रपञ्चनम् । वेदशब्देभ्य एवादौ देवादीनां चकार सः" इत्यादि ।। एवं प्राप्तेऽभिधीयते-संज्ञामूर्तिक्लृप्तिस्तु-इति । तु शब्दः पक्षं व्यावर्तयति; संज्ञामूर्तिक्लृप्तिः- नामरूपव्याकरणम्, तत्त्रिवृत्कुर्वतः परस्यैव ब्रह्मणः, तस्यैव नामरूपव्याकरणोपदेशात् । त्रिवृत्करणं कुर्वत एव हि नामरूपव्याकरणमुपदिश्यते "सेयं देवतैक्षत हन्ताऽहमिमास्तस्त्रो देवता अनेन जीवेनात्मनाऽनुप्रविश्य नामरूपे व्याकरवाणि तासां त्रिवृतं त्रिवृतमेकैकां करवाणि" इति समानकर्तृकत्वप्रतीतेः । त्रिवृत्करणं चतुर्मुखस्याण्डान्तर्वर्तिनो न सम्भवति, त्रिवृत्कृतैस्तेजोबन्नैर्ह्यण्ड-

2.4.17

 

मुत्पाद्यते, चतुर्मुखस्य चाण्डे सम्भवः स्मर्य्यते "तस्मिन्नण्डेऽभवद्व्रह्मा सर्वलोकपितामहः" इति । अस्त्रि#िवृत्क-रणं च परस्यैव ब्रह्मणः, तत्समानकर्तृकं नामरूपव्याकरणञ्च तस्यैवेति विज्ञायते । कथं तर्ह्यनेन जीवेनेति सङ्गच्छते; "आत्मना जीवेन" इति सामानाधिकरण्यात् जीवशरीरं परं ब्रह्मैव जीशब्देनाभिधीयते, यथा "तत्तेज ऐक्षत" "तदपोऽसृजत" "ता आप ऐक्षन्त" "ता अन्नमसृजन्त" इति तेजःप्रभृतिशरीरकं परमेव ब्रह्माभिधीयते । अतो जीवसमष्टिभूतहिरण्यगर्भशरीरकस्य परस्यैव ब्रह्मणः कर्म नामरूपव्याकरणम् । एवं च "प्रविश्य नामरूपे व्याकरवाणि" इति प्रविशतिरुत्तमपुरुषश्चाक्लिष्टौ मुख्यार्थावेव भवतः । प्रवेशव्याकरणयोः समानकर्तृकत्वमप्युपपद्यते । चतुर्मुखशरीरकस्य परस्यैव ब्रह्मणः कर्म देवादिविचित्रसृष्टिरिति चतुर्मु-खकर्तृकसृष्टिप्रकरणे नामरूपव्याक्रियोपदेशश्चोपपद्यते । अतः "सेयं देवता" इत्यादिवाक्यस्यायमर्थः- इमास्तेजोवन्नरूपास्तिस्त्रो देवताः अनेन जीवेन जीसमष्टिविशिष्टेनात्मना ऽनुप्रविश्य नामरूपे व्याकरवाणि-देवादिविचित्रसृष्टितन्नामधेयानि च करवाणि तदर्थमन्योन्यसंसर्गमप्राप्तानामेषां तेजोवन्नानां विशेषसृष्टय-समर्थानां तत्सामर्थ्यायैकैकां त्रिवृतं करवाणीति, अतः परस्यैव ब्रह्मणः कर्मेदं नामरूपव्याकरणम् ।। 17 ।।

अथ स्यात् नामरूपव्याकरणस्य त्रिवृत्करणेनैककर्तृकत्वात्परमात्मकर्तृकत्वमिति न शक्यते वक्तुं, त्रिवृ-

2.4.17

 

त्करणस्यापि जीवकर्तृकत्वसम्भवात् । अण्डसृष्टवृत्तरकालं हि चतुर्मुखसअष्टजीवेषु त्रिवृत्करणप्रकार उप-दिश्यते- "यथा तु खलु सोम्येमास्तिस्त्रो देवताः पुरुषं प्राप्य त्रिवृत् त्रिवृदेकैका भवति तन्मे विजानीहीति" "अन्नमशितं त्रेधा विधीयते तस्य यः स्थविष्ठो भागस्तत्पुरीषं भवति यो मध्यमस्तन्मासं योऽणिष्ठस्तन्मनः" इत्यादिना । तथा पूर्वस्मिन्नपि वाक्ये "यदग्नेरोहितं रूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत् कृष्णं तदन्नस्यर" इत्यादिना चतुर्मुखसृष्टाग्न्यादित्यचर्न्दविद्युत्सु त्रिवृत्करणं श्रूयते "सेयं देवतेमास्तिस्त्रो देवता अनेन जीवे-नात्मनाऽनुप्रविश्य नामरूपे व्याकरोत् तासां त्रिवृतं त्रिवृतमेकैकामकरोत्" इति ।।

2.4.18

तत्राह -

2.4.18

मांसादिभौमं यथाशब्दमितरयोश्च ।। 18 ।।

2.4.18

 

यदुक्तमण्डसृष्टयुत्तरकालं चतुर्मुखसृष्टदेवतादिविषयोऽयं "तासां त्रिवृतं त्रिवृतमेकैकामकरो"दिति त्रिवृत्क-रणोपदेश इति, तन्नोपपद्यते "अन्नमशितं त्रेदाविधीयते" इत्यत्र मांशमनसोः पुरीषादणुत्वेनाणीयस्त्वेन च व्यपदिष्टयोः कारणानुविदायित्वेनाऽ#्रऽप्यतैजसत्वप्रसङ्गात्, "आपः पीताः" इत्यत्रापि मूत्रप्राणयोः स्थविष्ठा-णीयसोः पार्थिवत्वतैजसत्वप्रसङ्गाच्च । न चैवमिष्यते; मांसादेर्हि भौमत्वमिष्यते पुरीषवन्मांसमनसी अपि भौमे - पार्थिवे इष्येते "अन्नमशितं त्रेधा" इति प्रक्रमात्, यथाशब्दमितरयोश्च-इतरयोरपि "आपः पीतास्तेजो-

2.4.18

 

अशित"मिति पर्याययोर्यथाशब्दं विकारा इष्यन्ते । "आपः पीतास्त्रेधा विधीयन्ते" इत्यपामेव त्रेधा परिणामः शब्दात्प्रतीयते; तथा "तेजोऽशितं त्रेधा विधीयते इत्यपिक तेजस एव त्रेधा परिणामः शब्दात्प्रतीयते; अतः पुरीषमांसमनांसि पृथिवीविकाराः, मूत्रलोहितप्राणाः अव्विकाराः, अस्थिमज्जावाचस्तेजोविकारा इति प्रतिपत्तव्यम्; "अन्नमयं हि सोम्य मनः, आपोमयः प्राणः तेजोमयी वाक्" इति वाक्यशेषाविरोधाच्च । अतः तासां त्रिवृतं त्रिवृतमेकैकामकरो"दित्युक्तस्त्रिवृत्करणप्रकारः "अन्नमशित"मित्यादिना न प्रदर्श्यते; तथा सति मनः- प्राणवाचां त्रयाणामप्यणीयस्त्वेन तैजसत्वात् " अन्नमयं हि सोम्य मनः" इत्यादिर्विरुध्यते । प्रा-गेव त्रिवृत्कृतानां पृथिव्यादीनां पुरुषं प्राप्तानाम् "अन्नमशित"मित्यादिनैकैकस्य त्रेधा परिणाम् उच्यते । अण्डसृष्टेः प्रागेव च तेजोवन्नानां त्रिवृत्करणेन भवितव्यम्, अत्रिवृत्कृतानां तेषां कार्य्यारम्भासामर्थ्यात् । अन्योन्यसंयुक्तानामेव हि कार्य्यारम्भसामर्थ्यम्; तदेव च त्रिवृत्करणम् । तथा च स्मर्थ्यते "नानावीर्य्याः पृथग्भूतास्ततस्ते सहतिं विना । नाशकनुवन्प्रजाः स्त्रष्टुमसमागम्य कृत्स्नशः ।। नाशकनुवन्प्रजाः स्त्रष्टुम-समागम्य कृत्स्नशः ।। समेत्याऽन्योन्यसंयोगं परस्परसमाश्रयाः । महदाद्या विशेषान्ता ह्यण्डमुत्पादयन्ति ते" इति । अत एवच "अनेन जीवेनात्मनाऽनुप्रविश्य नामरूपे व्याकरोत्तासां त्रिवृतं त्रिवृतमेकैकामकरो"

2.4.18

 

दिति पाठक्रमोऽर्थक्रमेण वाध्यते । अण्डान्तर्वर्त्तिष्वग्न्यादित्यादिषु त्रिवृत्करणप्रदर्शनं श्वेतकेतोः शुश्रूषोर-ण्डान्तर्वर्तित्वेन; तस्य वहिष्ठवस्तुषु त्रिवृत्करणप्रदर्शनायोगात् त्रिवृत्कृतानां कार्य्येष्वग्न्यादित्यादिषु क्रियते ।। 18 ।।

2.4.19

स्यादेतत् "अन्नमशितम्, आपः पीताः, तेजोऽशित"मिति त्रिवृत्कृतानामन्नादीनामेकैकस्य तेजोवन्नात्मकत्वेन त्रिरूपस्य कथमन्नमापस्तेज इत्येकैवरूपेण व्यपदेश उपपद्यते-इति; तत्राह -

2.4.19

वैशेष्यात्तु तद्वादस्तद्वादः ।। 19 ।।

2.4.19

 

वैशेष्यं-विशेषभावः । त्रिवृत्करणेन त्रिरूपेऽप्यककस्मिन्नन्नाद्याधिक्यात्तत्र तत्रान्नादिवादः । द्विरुक्तिरध्याय-परिसमाप्तिं द्योतयति ।। 19 ।।

संज्ञाभूर्तिक्लृप्त्यधिकरणम् ।। 8 ।।



3.1.1 तदन्तरप्रतिपत्तौ रंहति सम्परिष्वक्तः प्रश्ननिरूपणाभ्याम् ।। 1 ।।

3.1.1

अतिक्रान्ताध्यायद्वयेन निखिलजगदेककारणं निरस्तनिखिलदोषगन्धमपरिमितो-दारगुणसागरं सकलेतरविलक्षणं परं ब्रह्म मुमुक्षुभिरुपास्यतया वेदान्ताः प्रतिपादयन्तीत्ययमर्थः स्मृतिन्याय-विरोधपरिहारपरपक्षप्रतिक्षेपवेदान्तवाक्यपरस्परविरोधपरिहाररूपकार्य्यस्वरूपसंशोधनैस्तद्दुर्धर्षणत्वहेतुभिः सह स्थापितः; अतोऽध्यायद्वयेन ब्रह्मस्वरूपं प्रतिपादितम् । उत्तरेणेदानीं तत्प्राप्त्युपायैः सह प्राप्तिप्रकारश्चि-न्तयितुमिष्यते । तत्र तृतीयाध्याये उपायभूतोपासनविषया चिन्ता वर्त्तते। उपासनारम्भाभ्यर्हितोपायश्च प्राप्यवस्तुव्यतिरिक्तवैतृष्ण्यं, प्राप्यतृष्णा चेति; तत्सिद्धयर्थं जीवस्य लोकान्तरेषु सञ्चरतो जाग्रतः स्वपतः सुषुप्तस्य मूर्च्छतश्च दोषाः, परस्य च ब्रह्मणस्तद्रहितता, कल्याणगुणाकरत्वं च प्रथमद्वितीययोः पादयोः

3.1.1

प्रतिपाद्यते । तत्र देहाद्देहान्तरङ्गच्छन्नयं जीवो देहान्तरारम्भहेतुभिर्भूतसूक्ष्मैः सम्परिष्वक्त एव गच्छति, उत नेति चिन्तायां-यत्र यत्र जीवो याति; तत्र तत्र भूतसूक्ष्माणां सुलभत्वादसम्प्ररिष्वक्तो यातीति प्राप्तम् । पश्चा-दपि पूर्वपक्षवीजान्युपन्यस्य निरसिष्यति । तत्र सिद्धान्तमाह-तदन्तरप्रतिपत्तौ रंहति संपरिष्वक्तः- इति ।

3.1.1

संज्ञामूर्तिकलृप्तिरिति मूर्तिशब्देन देहः प्रस्तुतः स तच्छब्देन परामृश्यते । तदन्तरप्रतिपत्तौ देहान्तरगमने भूतसूक्ष्मैः संपरिष्वक्तो जीवो रंहति गच्छतीत्यर्थः । कुतः प्रश्ननिरूपणाभ्यां, प्रश्नप्रतिवचनास्यां पञ्चग्निविद्यायामेवं प्रश्नप्रतिवचने आम्नायेते, श्वेतकेतुं किलारुणेयं पाञ्चालः प्रवाहणः कर्मिणां गन्तव्यदेशं, पुनरावृत्तिप्रकारं देवया-नपितृयाणपथव्यावर्त्तने, अमुष्यलोकस्याप्राप्तारं च, वेत्थेति पृष्ट्वेदमपि पप्रच्छ "वेत्थ यथा पञ्चम्यामाहुतावापः पुरुषवचसो भवन्ति" इति । तत इमं पश्चिमं प्रश्नं प्रतिब्रुवंश्च द्यलोकमग्नित्वेन रूपयित्वा "तस्मिन्नेतस्मिन्नग्नौ देवाः श्रद्धां जुह्वति तस्या आहुतेः सोमो राजा सम्भवति" इत्यादिना देवाख्या जीवस्य प्राणा अग्नित्वेन

3.1.1

रूपिते द्युलोके श्रद्दाख्यं वस्तु प्रक्षिपन्ति, सा च श्रद्धा सोमराजाख्यामृतमयदेहरूपेण परिणमते; तं चामृतमयं देहं त एव प्राणाः पर्ज्जन्येऽग्नित्वेन रूपिते प्रक्षिपन्ति स; च देहस्तत्र प्रक्षिप्तो वर्षं भवति; तच्छ वर्षं त एव प्राणाः पृथिव्यामग्नित्वरूपितायां प्रक्षिपन्ति, तच्च तत्र प्रक्षिप्तमन्नं भवति, तच्चान्नं त एव पुरुषेऽग्नित्वरूपिते प्रक्षिपन्ति । तत्र तच्च रेतोभवति, तच्च त एव योषायामग्नित्वरूपितायां प्रक्षिपन्ति, तच्च तत्र प्रक्षिप्तं गर्भो भवति इत्युकत्वाह "इति तु पञ्चम्यामाहुतावापः पुरुषवचसो भवन्ति" इत्येवं पञ्चम्यामाहुतौ हुतायामापः पुरुषशब्दा-

3.1.1

भिलप्या भवन्तीत्यर्थः । एवमुक्ते पूर्वास्वप्याहुतिष्वनुवर्त्तमानानामेवापां सूक्ष्मरूपाणामिदानीं पुरुषाकारत्वं भवतीत्युक्तं भवति । अत एवं प्रश्नप्रतिवचनाम्यां देहहेतुभूतैर्भूतसूक्ष्मैः सह तत्र तत्र यातीति गम्यते ।। 1 ।।

3.1.2

नन्वापः पुरुषवचस इत्युक्तेऽपां पुरुषाकारपरिणामप्रतीतेर्गच्छता जीवेन तासामेव परिष्वङ्ग प्रतियते अतः कथं सर्वेषां भूतसूक्ष्माणां परिष्वङ्ग इति त तत्राह-

3.1.2 त्र्यात्मकत्वात्तु भूयस्त्वात् ।। 2 ।।

3.1.2

 

तु शब्दश्चोद्यं व्यावर्त्तयति । देहारम्भिकाणामपां केवलानां न देहारम्भसम्भवः, देहाद्यारम्भाय हि तासां त्रिवृतं त्रिवृतमेकैकामिति त्रिवृत्करणम् । केवलानामपां श्रवणं तु तासां भूयस्त्वात्, देहे च लोहितादिभूय-स्त्वेनारम्भकेष्वपां भूयस्त्वं गम्यते ।। 2 ।।

3.1.3 प्राणगतेश्च ।। 3 ।।

3.1.3

इतश्च भूतसूक्ष्मपरिषवक्तस्य गमनमिति गम्यते, उत्क्रामति जीवे प्राणानां तदनुगतिः श्रूयते, "तमुत्क्रामन्तं

3.1.3

प्राणोऽनूत्क्रामति प्राणमनूत्क्रामन्तं सर्वेप्राणा अनूत्क्रामन्ति" इति, र्स्मयते च "मनः षष्ठानीन्द्रियाणि प्रकृति-स्थानि कर्षति । शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः । गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात्" इति । न च निराश्रयाणां गतिरुपपद्य इति तदाश्रयभूतानां भूतसूक्ष्माणामपि गतिरभ्युपगन्तव्या ।। 3 ।।

3.1.4 अग्न्यादिगतिश्रुतेरिति चेन्न भाक्तत्वात् ।। 4 ।।

3.1.4

"यत्रास्य पुरुषस्य मृतस्याग्निं वागप्येति, वातं प्राणश्चक्षुरादित्यम्" इत्यादिना प्राणानां जीवमरणकालेऽग्न्या-दिष्वप्ययश्रवणान्न तेषां जीवेन सह गमन मिति गतिश्रुतिरन्यथा नेयेति चेन्न-भाक्तत्वात् अग्न्यादिष्वप्य-यश्रवणस्य । कथं भाक्तत्वम्? "ओषधीर्लोमानि वनस्पतीन्केशाः" इत्यनपियद्भिर्लोमादिभिः सह श्रवणात् । अतश्चक्षुराद्यप्ययश्रुतिरधिष्ठातृदेवतापक्रमणपरा ।। 4 ।।

3.1.5 प्रथमेऽश्रवणादिति चेन्न ता एव ह्युपपत्तेः ।। 5 ।।

3.1.5

यदुक्तमद्भिस्सूक्ष्माभिर्भूतान्तरसंसृष्टाभिः परिष्वक्तो जीवो गच्छतीति प्रश्नप्रतिवचनाभ्यामवगम्यत इति; तन्नो-पपद्यते, द्युलोकाग्निविषये प्रथमे होमेऽपां होम्यत्वाश्रवणात् । "तस्मिन्नेतस्मिन्नग्नौ देवाः श्रद्धां जुह्वति" इति श्रद्धैव होम्यत्वेन श्रुता । श्रद्धा नाम जीवस्य मनोवृत्तिविशेषत्वेन प्रसिद्धा । अतो नापस्तत्र होम्या इति चेत्- न, यतस्ताः- आप एव श्रद्धाशब्देन तत्राभिधीयन्तेः कुतः? प्रश्नप्रतिवचनोपपत्तेः "वेत्थ यथा पञ्चम्यामाहुता-वापः पुरुषवचसो भवन्ति" इति प्रश्नस्य प्रतिवचनोपक्रमे हि श्रद्धा द्युलोकाग्नौ होम्यत्वेन श्रुता; तत्र यदि श्रद्धाशब्देनापो नोच्येरन् ततोऽन्यथा प्रश्नोऽन्यथा प्रतिवचनमित्यसङ्गतं स्यात् । "इति तु पञ्चम्यामाहुतावापः

3.1.6

कथमप्त्वं सूचयतीत्यत्राह - वेत्थेति । प्रश्नगतप्रकारस्य प्रति-

पुरुषावचसः" इति प्रतिवचननिगमनं च श्रद्धाया अप्त्वमेव सूचयति । "वेत्थ यथा" इति हि प्रश्नगतः प्रकारः "इति तु पञ्चम्याम्" इतीतिशब्देन परिहारे निगम्यते । श्रद्धासोमराजवर्षान्नरेतोगर्भरूपेणाऽपां परिणाममुकत्वा ह्येवमापः पुरुषवचस इति निगम्यते । श्रद्धाशब्दस्य चाप्सु वैदिकप्रयोगो दृश्यते "अपः प्रणयति श्रद्धा वा आपः" इति । श्रद्धां जुह्वति तस्या आहुतेः सोमो राजा सम्भवति" इति सोमाकारेण परिणामश्चापामेवोपपद्यते । अतो भूतान्तरसंसृष्टाभिरद्भिः सम्परिष्वक्तो जीवो रंहतीत्युपपन्नम् ।। 5 ।।

3.1.6 अश्रुतत्वादिति चेन्नेष्टादिकारिणां प्रतीतेः ।। 6 ।।

3.1.6

यत्पुनरुक्तमद्भिः सम्परिष्वक्तो जीवो यातीत्ययमर्थ एतस्म्राद्वाक्यादवगम्यत इति; तन्नोपपद्यते, अस्मिन् वाक्ये जीवस्याश्रवणात् । अत्र हि श्रद्धादय एवाम्व्ववस्थाविशेषा होम्यत्वेन श्रुताः, न तु जीवस्तत्परिष्वक्त इति चेत्-तन्न, इष्टादिकारिणां प्रतीतेः- अस्मिन्नेव वाक्ये ह्युत्तरत्र ब्रह्मज्ञानविधुरेष्टापूर्वदत्तकारिणो द्यु#ुलोकं प्राप्य सोमराजानो भवन्ति । पुण्यकर्मावसाने च पुनरागत्य गर्भं प्राप्तुवन्तीत्युच्यते "अथ य इमे ग्रामे इष्टा - पूतेर् दत्तमित्युपासते ते धूममभिसम्भवन्ति" इत्यारभ्य "पितृलोकादाकाशमाकाशाच्चन्द्रमसमेष सोमो राजा तद्देवानामन्नं तं देवा भक्षयन्ति" "तस्मिन् यावत्स्म्पातमुषित्वा अथैतमेवाध्वानं पुनर्निवर्तन्ते" "यो यो ह्यन्न-मत्ति योयो रेतः सिञ्चति तद्भूय एव भवति" इति । अत्रापि द्युलोकाग्नौ "श्रद्धां जुह्वति तस्या आहुतेः सोमो राजा

3.1.6

सम्भवति" इति तदेकार्थत्वाच्छ्द्धावस्थदेहविशिष्टः सोमरूपदेहविशिष्टो भवतीत्युक्तमिति गम्यते । देहस्य जीवविशेषणत्तैकस्वरूपस्य वाचकः शब्दो विशेष्ये जीव एव पर्यवस्यति, अतः सम्परिषवक्तो जीवो याती-त्युपपद्यते ।। 6 ।।

3.1.7

ननु च "तं देवा भक्षयन्ति" इति देवैर्भक्ष्यमाणत्ववचनात्सोमो राजेति न जीव उच्यते, जीवस्यानदनीयत्वात् तत्राह-

3.1.7 भाक्तं वाऽनात्मवित्त्वात् तथा हि दर्शयति ।। 7 ।।

3.1.7

वाशब्दश्चोद्यं व्यावर्त्तयति । इष्टादिकारिणोऽनात्मवित्त्वात्स देवानां भोगोपकरणत्वेनेहामुत्र च वर्तते । इहे- ष्टादिना तदाराधनं कुर्वन्नुपकरोति, आराधनप्रतीतैर्देवैर्दत्तममुं लोकं प्राप्य तत्र तत्समानभोगस्तदुपकरणं भवति । "यथापशुरेवं स देवानाम्" इत्यनात्मविदो देवानामुपकरणत्वं दर्शयति श्रुतिः । स्मृतिरप्यात्मविदां ब्रह्मप्राप्तिमनात्मविदां च देवभोग्यत्वं दर्शयति "देवान् देवयजो यान्ति मद्भक्ता यान्ति मामपि" इति । अतो जीवस्य देवानां भोगोपकरणत्वाभिप्रायमन्नत्वेन भक्ष्यत्ववचनम्, अतस्तद्भाक्तम्, तेन तृप्तिरेव च देवानां भक्षणमिति श्रूयते " न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति" इति । तस्माद्भूतसूक्ष्मैः सम्प-रिष्वक्तो जीवो रंहतीति सिद्धम् ।। 7 ।। ।। इति तदन्तरप्रतिपत्त्यधिकरणम् ।। 1 ।।

3.1.8 कृतात्ययेऽनुशयवान् दृष्टस्मृतिभ्यां यथेतमनेवं च ।। 8 ।।थ

3.1.8

केवलेष्टापूर्त्तदत्तकारिणां धूमादिनामपि पितृयाणेन पथा गमनं कर्मफलावसाने पुनरावर्त्तनं चाम्नां तम् "यावत्सम्पातमुषित्वाऽथैततमेवाध्वानं पुनर्निवर्त्तन्ते" इति । तत्र प्रत्यवरोहन् जीवः किमनुशय-

3.1.8

वान्प्रत्यवरोहति? उत न? इति संशय्यते; किं युक्तम्, कमर्णः कृत्स्नस्योपभुक्तत्वान्नानुशयवानिति प्राप्तम् । अनुशयो ह्युपभुक्तशिष्टं कर्म । तच्च कृत्स्नफलभोगे सति नावशिष्यते । यावत्सम्पातमुषित्वेति वचनात्कृ-त्स्नोपभोगश्च ज्ञायते । सम्पतन्त्यनेन स्वर्गं लोकमिति सम्पातः कर्मोच्यते । श्रुत्यन्तरं च "प्राप्यान्तं कर्मण- स्तस्य यत्किञ्चेह करोत्ययम् । तस्माल्लोकात्पुनरेत्यस्मै लोकायकर्मणे"इति ।। एवं प्राप्तेऽभिधीयते-अनुशय-वान्प्रत्यवरोहति-इति । कुतः दृष्टस्मृतिभ्यां-श्रुतिस्मृतिभ्यामित्यर्थः । श्रुतिस्तावत् "तद्य इह रमणीयचरणा अभ्याशो ह यत्ते रमणीयां योनिमापद्येरन् ब्राह्मयोनिं क्षत्रिययोनिं वैश्ययोनिं वा अथ य इह कपूयचरणा अभ्याशो ह यत्ते कपूयां योनिमापद्येरन् श्वयोनिं वा सूकरयोनिं वा चण्डालयोनिं वा" इति प्रत्यवरूढान्प्रति-श्रूयते । "अमुष्माल्लोकात्प्रत्यवरूढेषु रमणीयकर्माणो रमणीयां ब्राह्मणादियोनिं प्रतिपद्यन्ते; कपूयचरणाः- कुत्सितकर्माणः कुत्सितां श्वसूकरचण्डालादियोनिं पतिपद्यन्त इति प्रत्यवरूढानां पुण्यपापकर्मयोगं दर्शयति । स्मृतिरपि "वर्णा आश्रमाश्च स्वकर्मनिष्ठाः प्रेत्य कर्मफलमनुभूय ततः शेषेण विशिष्टदेशजातिकुलरूपायुः श्रुतवित्तवृत्तसुखमेधसो हि जन्म प्रतिपद्यन्ते विष्वञ्चो विपरीता नश्यन्ति" इति । तथा "ततः परिवृत्तौ कर्मफल-शेषेण जातिं रूपं वर्णं बलं मेधां प्रज्ञां द्रव्याणि धर्मानुष्ठानमिति प्रतिपद्यन्ते तच्चक्रवदुभयोर्लोकयोः सुख एव वर्त्तते" इति । "यावत्सम्पात"मिति फलदानप्रवृत्तकर्मविशेषविषयम्, "यत्किञ्चेह करोत्यय"मितीदमपि

3.1.9 चरणादिति चेन्न तदुपलक्षणार्थेति कार्ष्णाजिनिः ।। 9 ।।

3.1.9

"रमणीयचरणाः" "कपूयचरणाः" इति न चरणशब्देन पुण्यापापरूपं कर्माभिधीयते, चरणशब्दस्य लोकवेद-योराचारे प्रसिद्धेः, लौकिकाः खलु चरणमाचारः शीलं वृत्तमिति पर्यायानभिमन्यन्ते, वेदे च "यान्यनवद्यानि कर्माणि तानि सेवितव्यानि" "यान्यस्माकं सुचरितानि नानि त्वयोपास्यानि" इति चरणकर्मणी भेदेन व्यप-दिश्येते; अतश्चरणाव्छीलाद् योनिविशेषप्राप्तिः, नानुशयादिति चेत्-तन्न, चरणश्रुतिः कर्मोपलक्षणार्थेति का-र्ष्णाजिनिराचार्यो मन्यते, केवलादाचारात्सुखदुःखप्राप्त्यसम्भवात् । सुखदुःखे हि पुण्यपापरूपकर्मफले ।। 9 ।।

3.1.10 आनर्थक्यमिति चेन्न तदपेक्षत्वात् ।। 10 ।।

3.1.10

एवं तर्ह्यफलत्वादाचारस्य स्मृतिविहितस्यानर्थक्यमेव चेत्-तन्न, तदपेक्षत्वात् पुण्यस्य कर्मणः । आचा- रवत एव पुण्यकर्मस्वधिकारः- "सन्ध्याहीनोऽशुचिर्नित्यमनर्हः सर्वकमर्सु" "आचारहीनं न पुनन्ति वेदाः" इत्यादिवचनेभ्यः । अतश्चरणश्रुतिः कर्मोपलक्षणार्थेति कार्ष्णाजिनेरभिप्रायः ।। 10 ।।

3.1.11 सुकृतदुष्कृते एवेति तु बादरिः ।। 11 ।।

3.1.11

"पुण्यं कर्माचरति" "पापं कर्माचरति" इति कर्मणि चरतेः प्रयोगात्पृथङ्निर्देशस्य च प्रत्यक्षश्रुतिसिद्धाचारा-नुमितश्रुतिसिद्धविषयत्वेन गोवलीवर्द्दन्यायेनोपपत्तेः। मुख्ये सम्भवति न लक्षणा न्याय्येति सुकृतदुष्कृते एव चरणशब्दाभिधेये इति बादरिराचार्य्यो मन्यते । अत्र वादरिमतमेव स्वमतम्; आचारानुमितश्रुतिविहि-

3.1.11

तसन्ध्यावन्दनादेः कर्मान्तराधिकारसम्पादनं फलमिति तु स्वीकृतम्, अतः सानुशया एव प्रत्यवरोह- न्ति ।। 11 ।। ।। कृतात्ययाधिकरणं समाप्तम् ।। 2 ।।

3.1.12 अनिष्टादिकारिणामपि च श्रुतम् ।। 12 ।।

3.1.12

केवलेष्टापूर्त्तदत्तकारिणश्चन्द्रमसं गत्वा सानुशया एव निवर्त्तन्त इत्युक्तम्, इदानी-मनिष्टादिकारिणोऽपि चन्द्रमसं गच्छन्ति नेति चिन्त्यते । ये विहितं न कुर्वन्ति, ये च निषिद्धं कुवÐन्त, ते उभयेऽपि पापकर्माणोऽनिष्टादिकारिणः । किं युक्तं? ते अपि चन्द्रमसं गच्छन्तीति; कुतः, तेषामपि हि तद्गमनं श्रुतं "ये वै केचास्माल्लोकात्प्रयन्ति चन्द्रमसमेव ते सर्वे गच्छन्ति" इत्यविशेषेण सवोषामेव गति-श्रवणात् ।।12 ।।

3.1.12

एवं तर्हि सुकृतदुष्कृतकारिणोरुभयोरप्यविशिष्टैव गतिः स्यात्, नेत्याह -

3.1.13 संयमने त्वनुभूयरेषामारोहावरोहौ तद्गतिदर्शनात् ।। 13 ।।

3.1.13

तुशब्दः शङ्कां व्यावर्त्तयति, इतरेषामनिष्टादिकारिणां चन्द्रारोहावरोहौ संयमने-यमशासने तत्प्रयुक्तयातना

3.1.13

अनुभूयैव, नान्यथा; कुतः, तद्गतिदर्शनात्; दृश्यते हि पापकर्मणां यमवश्यतया तद्गमनम् "अयं लोको नास्ति न पर इतिमानी पुनः पुनर्वशमापद्यते मे" "वैवस्वतं सङ्गमनं जनानां यमं राजानम्" इत्यादिषु ।। 13 ।।

3.1.14 स्मरन्ति च ।। 14 ।।

3.1.14

स्मरन्ति च सर्वेषां यमवश्यतां पराशरादयः "सर्वे चे#ैते वशं यान्ति यमस्य भगवन् किल" इत्यादिषु ।। 14 ।।

3.1.15 अपि सप्त ।। 15 ।।

3.1.15

पापकर्मणां गन्तव्यत्वेन रौरवादीन् सप्त नरकानपि स्मरन्ति ।। 15 ।।

3.1.16

ननु सप्तसु लोकेषु गच्छतां कथं यमसदनप्राप्तिः, अत आह -

3.1.16 तत्रापि तद्वयापारादविरोधः ।। 16 ।।

3.1.16

तेष्वपि सप्तसु यमाज्ञयैव गमनादविरोधः । अतोऽनिष्टादिकारिणामपि यमलोकं प्राप्य स्वकर्मानुरूपं यातना-श्चानुभूय पश्चाच्चन्द्रारोहावरोहौ स्तः ।। 16 ।।

3.1.17

इति प्राप्त उच्यते -

3.1.17 विद्याकर्मणोरिति तु प्रकृतत्वात् ।। 17 ।।

3.1.17

तुशब्दः पक्षव्यावृत्त्यर्थः । अनिष्टादिकारिणामपि चन्द्रप्राप्तिरस्तीत्येतन्नोपपद्यते; कुतः? विद्याकर्मणोरिति विद्याकर्मणोः फलभोगार्थत्वाद्देवयानपितृयाणयोः । एतदुक्तं भवति - अनिष्टादिकारिणां यथा विद्याविधुर-

3.1.17

त्वाद्देवयानेन पथा गमनं न सम्भवति; तद्वदेवेष्टापूर्तदत्तविधुरत्वात्पितृपाणेन चन्द्रगमनमपि न सम्भवतीति । देवयानपितृयाणयोर्विद्याविषयत्वं पुण्यकर्मविषयत्वं च कथमवगम्यत इति चेत्-प्रकृतत्वात्तयोः । प्रकृता हि देवयाने विद्या, पितृयाणे च कर्म, "तद्य इत्थं विदुर्ये चेमेऽरण्ये श्रद्धां तप इत्युपासते" इत्युकत्वा "तेऽÐच्चषमभिसम्भवन्ति अर्चिषोऽहः" इत्यादिना देवयानवचनात्, "अथ य इमे ग्रामे इष्टापूर्त्ते दत्तमित्युपासते" इत्युकत्वा "ते धूम-मभिसम्भवन्ति" इत्यादिना पितृयाणवचनाच्च । "ये वै के चास्माल्लोकात्प्रयन्ति चन्द्रमसमेव ते सर्वे गच्च- न्ति" इत्येतदपि वचनं "य इष्टादिकारिणस्ते सर्वे" इति परिणेयम् ।। 17 ।।

3.1.18

ननु पापकर्मणां चन्द्रगमनाभावे पञ्चमाहुत्यसम्भवात् शरीरारम्भ एव नोपपद्यते; "पञ्चम्यामाहुतावापः पुरु-षवचसो भवन्ति" इति हि शरीरारम्भः श्रूयते, स चाहुतिश्चन्द्रप्राप्तिपूविर्केति दर्शितम्; अतः शरीरारम्भायैव तेषामपि चन्द्रारोहावरोहाववश्याभ्युपेत्यावित्यत आह -

3.1.18 न तृतीये तथोपलब्धेः ।। 18 ।।

3.1.18

न तृतीयस्य स्थानस्य शरीरारम्भाय पञ्चमाहुत्यपेक्षा; कुतः? तथोपलब्धेः- तृतीयस्थानशब्देन केवलपाप-

3.1.18

कर्माण उच्यन्ते, तेषां देहारम्भे पञ्चमाहुत्यनपेक्षत्वमुपलभ्यते "वेत्थ यथा केनासौ लोको न सम्पूर्यते" इत्य- स्य प्रश्नस्य प्रतिवचने "अथैतयोः पथोर्न कतरेण च तानीमानि क्षुद्राण्यसकृदावर्त्तीनि भूतानि भवन्ति जाय- स्य म्रियस्वेत्येतत्तृतीयं स्थानं तेनासौ लोको न सम्पूर्यते" इति तृतीयस्थानस्य द्युलोकारोहावरोहाभावेन द्युलोकासंपूर्तिवचनादस्य तृतीयस्थानस्य शरीरारम्भाय न पञ्चमाहुत्यपेक्षा । पञ्चम्यामाहुतावितिं चापां

3.1.18

पञ्चमाग्निसम्बन्धस्य पुरुषवचस्त्वहेतुत्वमात्रं प्रतिपादयति, नान्यन्निवारयति, अवधारणाश्रवणात् ।। 18 ।।

3.1.19 स्मर्यतेऽपि च लोके ।। 19 ।।

3.1.19

पुण्यकर्मणामपि केषाचित्पञ्चमाहुत्यनपेक्षया देहारम्भो लोके स्मर्यते द्रौपदीधृष्टद्युम्नप्रभृतीनाम् ।। 19 ।।

3.1.20 दर्शनाच्च ।। 20 ।।

3.1.20

श्रुतावपि दृश्यते केषाञ्चित्पञ्चमाहुत्यनपेक्षया देहारम्भः "तेषां खल्वेषां भूतानां त्रीण्येव बीजानि भवन्ति अण्डजं जीवजमुद्भिज्जम्" इति एवमुद्भिज्जस्वेदजयोर्भूतयोः पञ्चमाहुतिमन्तरेणोत्पत्तिर्द्दश्यते ।। 20 ।।

3.1.21

ननु स्वेदजानामत्र न सङ्कीर्त्तनमस्ति "त्रीण्येव वीजानि" इति वचनात्; तत्राह -

तृतीयशब्दावरोधः संशोकजस्य ।। 21 ।।

3.1.21

संशोकजस्य-स्वेदजस्यापि "अण्डजं जीवजमुद्भिज्जम्" इत्यत्र तृतीयेनोद्भिज्जशब्देनावरोधः सङ्ग्रहो विद्यते इत्यर्थः; अतः केवलपापकर्मणां चन्द्रप्राप्तिर्न सम्भवति ।। 21 ।।

।। अनिष्टादिकायर्धिकरणं समाप्तम् ।। 3 ।।

3.1.22 तत्स्वाभाव्यापत्तिरुपपत्तेः ।। 22 ।।

3.1.22

इष्टादिकारिणो भूतसूक्ष्मपरिष्वक्ताः सानुशयाश्चन्द्रमसोऽवरोहन्तीत्युक्तम्, अवरोहप्रकारश्च 2अथैतमेवाध्वानं पुनर्निवर्त्तन्ते यथेतमाकाशमाकाशाद्वायुं वायुर्भू#ूत्वा धूमो भवति धूमो भूत्वाऽभ्रं भवति #्रअभ्रं भूत्वा मेधो भवति मेधो भूत्वा प्रवर्षति" इति वचनात् । यथेतमनेवं चेत्युक्तम्, तत्रा-स्याकाशादिप्रतिपत्तौ देवनुष्यादि भाववदाकाशादि भावः? उत तत्सादृश्यापत्तिमात्रमिति विशये श्रद्धाव- स्थस्य सोमभाववदविशेषादाकाशादिभावः- इति प्राप्ते तत्स्वाभाव्यापत्तिरेवेत्युच्यते । तत्स्वाभाव्यापत्तिः - तत्सादृश्यापत्तिरित्यर्थः । कुत एतत्? उपपत्तेः- सोमभावमनुष्यभावादौ हि सुखदुःखोपभोगाय तद्भावः;

3.1.22

अत्र त्वाकाशादौ सुखदुःखोपभोगाभावात् तद्भावानुपपत्तेस्तदापत्तिवचनं तत्संसर्गकृतत्सादृश्यापत्त्यभि- प्रायः ।। 22 ।। ।। तत्स्वाभाव्यापत्त्यधिकरणं समाप्तम् ।। 4 ।।

3.1.23 नातिचिरेण विशेषात् ।। 23 ।।

3.1.23

आकाशप्राप्तिप्रभृति यावद्व्रीह्यादिप्राप्ति किं तत्र तत्र नातिचिरं तिष्ठति, उताऽनियमः? इति विशये नियमहेत्वाभावादनियरः- इति प्राप्त उच्यते नातिचिरेण-इति । कुतः? विशे- षात्-उत्तरत्र व्रीह्यादिप्राप्तौ "अतो वै खलु दुर्निष्प्रपतर"मिति विशिष्यकृच्छ्निष्क्रमणत्वाभिधानात् पूर्वत्र

3.1.23

ह्याकाशादिप्राप्तावचिरं निष्क्रमणं गम्यते, दुर्निष्प्रपतरमिति छान्दसः तशब्दलोपः, दुर्निष्प्रपततरं-दुःखनि-ष्क्रमणतरमित्यर्थः ।। 23 ।। ।।नातिचिराधिकरणं समाप्तम् ।। 5 ।।

3.1.24 अन्याधिष्ठिते पूर्ववदभिलापात् ।। 24 ।।

3.1.24

अवरोहन्तो जीवाः व्रीह्यादिभावेन जायन्त इति श्रूयते, "मेधो भूत्वा प्रवर्षति त इह व्रीहियवा आषधिवनस्पतयस्तिलमाषा जायन्ते" सति । ते किमन्यै र्भोक्तृभिव्रीह्यादिशरीरैरधिष्ठितान् व्रीह्यादीनाश्लिष्यन्ति? उत ते भोक्तारो व्रीह्यादिशरीरा जायन्ते? इति विशये "जायन्ते" इति वचनात् देवो जायते मनुष्यो जायत इतिवद्व्रीह्यादिशरीरा एव्नइति प्राप्ते उच्यते-अन्याधिष्ठिते इति । जीवान्तरेणाधिष्ठिते व्रीह्यादिशरीरे तेषां संश्लेषमात्रमेव । कुतः? पूर्ववदभिलापात्-आकाशादिमेधपर्यन्तवत् केवलतद्भावाभिला- पात् । यत्र हि भोक्ततृत्वमभिप्रेतम्; तत्र तत्साधनभूतं कर्माभिलप्यते, रमणीयचरणाः कपूयचरणा इति । इह चाकाशादिवन्नाभिलप्यते कर्म, फलप्रदाने प्रवृत्तस्य स्वर्गोपभोग्यपलस्येष्टादेः कमर्णः स्वर्गोपभोगादेव समाप्तत्वात्, अनारब्धस्य "रमणीयचरणाः कपूयचरणाः" इति वक्ष्यमाणत्वात्, मध्ये कर्मान्तराभावाच्च । अत आकाशादिभाववचनवद् व्रीह्यादिभावेन जन्मवचनमौपचारिकम् ।। 24 ।।

3.1.25 अशुद्धमिति चेन्न शब्दात् ।। 25 ।।

3.1.25

नैतदस्ति-यदन्याधिष्ठिते व्रीह्यादिशरीरे संश्लेषमात्रम्, भोक्तृत्वहेत्वंभावान्न व्रीह्यादि भावेन जन्म-इति भोक्तृत्वहेतुसद्भावात् स्वर्गोप भोग्यफलमिष्टादिकर्मैवाशुद्धं पापमिश्रम्, अग्नीषोमीयादिहिंसायुक्तत्वात् । हिंसा च "न हिंस्यात्सर्वा भूतानी"ति निषिद्धत्वात् पापमेव । न चात्र पदाहवनीयादिवदुत्सर्गापवाद भावः सम्भवति, भिन्नविषयत्वात् । अग्निषोमीयहिंसाविधिर्हिंसायाः क्रतूपकारकत्वं बोधयति, "न हिंस्या"दिति

3.1.25

दुष्कृतस्तत्रत्वा देवः सविता दधातु" इति । चिकित्सकं च तादात्विकाल्पदुःखकारिणमपि रक्षकमेव वदन्ति, पूजयन्ति च तज्ज्ञाः ।। 25 ।।

3.1.26 रेतः सिग्योगोऽथ ।। 26 ।।

3.1.26

इतश्चौपचारिकं व्रीह्यादिजन्मवचनम्, व्रीह्यादिभाववचनान्तरं "यो यो ह्यन्नमत्ति यो यो रेतः #ि#ंञ्चति तद्भूय एव भवति" इति रेतः सिग्भावोऽनुशयिनां श्रूयमाणो यथा तद्योगमात्रं प्रतिपादयति; तद्वद्व्रीह्यादि भावो-ऽपीत्यर्थः ।। 26 ।।

3.1.27 योनेश्शरीरम् ।। 27 ।।

3.1.27

योनिप्राप्तेः पश्चादेवानुशयिनां शरीरप्राप्तिः, तत्रैव सुखदुःखोपभोगसद्भावात्, ततः प्रागाकाशादिप्राप्तिप्रभृति तद्योगमात्रमेवेत्यर्थः ।। अन्याधिष्ठिताधिकरणं ।। 6 ।।



3.2.1 सन्ध्ये सृष्टिराह हि ।। 1 ।।

3.2.1

एवं कर्मानुरूपगमनागमनजन्मादियोगेन जाग्रतो जीवस्य दुःखित्वं ख्यापितम् इदानीमस्य स्वप्नावस्था परीक्ष्यते, स्वप्नमधिकृत्य श्रूयते "न तत्र रथा न रथयोगा न पन्थानो भवन्त्यथ रथान् रथयोगान् पथः सृजते, न तत्रानन्दा मुदः प्रमुदो भवन्त्यथानन्दान्मुदः प्रमुदः सृजते न तत्र वेशान्ताः पुष्करिण्यः स्त्रवन्त्यो वेशान्ताः पुष्करिण्यः भववन्त्यः सृजते स हि कर्त्ता" इति । तत्र संशयः- किमियं रथा-दिसृष्टिर्जीवेनैव क्रियते? आहोस्विदीश्वरेण-इति । किं युक्तम्, सन्ध्ये सृष्टिर्जीवेनेति । कुतः? सन्ध्यं-स्वप्न-

3.2.1

स्थानमुच्यते "सन्ध्यं तृतीयं स्वप्नस्थानम्" इति वचनात् सा तु जीवेनैव क्रियते, सृजते स हि कर्त्ता इत्याह हि । स्वप्नदृग्जीव एव तत्र प्रतीयते ।। 1 ।।

3.2.2 निर्म्मातारं चैके पुत्रादयश्च ।। 2 ।।

3.2.2

किञ्च-एनं जीवं स्वप्ने कामानां निर्मातारमेकेशाखिनोऽधीयते, "य एषु सुप्तेषु जागर्त्ति कामं कामं पुरुषो निम्मिर्माणः" इति । पुत्रादयश्च तत्र काम्यमानतया कामशब्देन निर्दिश्यन्ते, नेच्छामात्रं, पूर्वत्र हि "सर्वान् कामाञ् छन्दतः प्रार्थयस्व" "शतायुषः पुत्रपौत्रान् वृणीष्व" इति पुत्रादय एव कामाः प्रकृताः, अतो रथादीन् जीवः स्वप्ने सृजति; जीवस्य च सत्यसङ्कल्पत्वं प्रजापतिवाक्ये श्रुतम्, अत उपकरणाद्यभावेऽपि सृष्टिरुप- पद्यते ।। 2 ।।

3.2.3

इति प्राप्तेऽभिधीयते -

3.2.3 मायामात्रन्तु कार्त्स्न्#ेनानभिव्यक्तस्वरूपत्वात् ।। 3 ।।

3.2.3

तुशब्दः पक्षं व्यावर्त्तयति; स्वप्ने रथपुष्करिण्याद्यर्थजातं मायामात्रं परमपुरुषसृष्टमित्यर्थः । मायाशब्दो ह्याश्चर्य-

3.2.3

वाची "जनकस्य कुले जाता देवमायेव निर्मिता" इत्यादिषु तथा दर्शनात् । अत्रापि "न तत्र रथा न रथयोगा न पन्थानः"-सकलेतरपुरुषानुभाव्यतया न भवन्तीत्यर्थः । अथ "रथान् रथयोगान् पथः सृजते", स्वप्नदृ-गनुभाव्यतया तत्कालमात्रावसानान् सृजत इत्याश्चर्यरूपत्वमेवाह । एवंविधाश्चर्यरूपा सृष्टिः सत्य सङ्कल्प- स्य परमपुरुषस्यैवोपपद्यते, न जीवस्य; तस्य सत्यसङ्कल्पत्वादियुक्तस्यापि संसारदशायां कार्त्स्न्#ेनानभि-व्यक्तस्वरूपत्वान्न जीवस्य तथाविधाश्चर्यसृष्टिरुपपद्यते । "कामं कामं पुरुषो निÐम्ममाणः" इति च परमपुरु-षमेव निर्मातारमाह" "य एषु सुप्तेषु जागतिर् तदेव शुक्रं तद्व्रह्म तदेवामृतमुच्यते । तस्मिंल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन" इत्युपक्रमोपसंहारयोः परमपुरुषासाधारणस्वभावप्रतीतेः । अथ वेशान्तान् पुष्करिण्यः स्त्रव-न्त्यः सृजते स हि कर्त्ता" इति च तया श्रुत्यैकार्थ्यात् परमपुरुषमेव कर्त्तारमाह ।। 3 ।।

3.2.4

स्वाभाविकं चेज्जीवस्यापहतपात्मत्वादिकम्, कुतस्तन्नाभिव्यज्यत इत्यत आह -

3.2.4 पराभिध्यानात्तु तिरोहितं ततो ह्यस्य बन्धविपर्य्ययौ ।। 4 ।।

3.2.4

तुशब्दः शङ्काव्यावृत्त्यर्थः, पराभिध्यानात्-परमपुरुषसङ्कल्पात्, अस्य जीवस्य स्वाभाविकं रुपन्तिरोहितम् अनादिकर्मपरम्परया कृतापराधस्य ह्यस्य स्वाभाविकं कल्याणरूपं परमपुरुषस्तिरोधापयति; ततस्तत्सङ्क-ल्पादेव ह्यस्य जीवस्य बन्धमोक्षौ श्रुतौ यदा ह्येवैष एतस्मिन्नदृश्येऽनात्म्येऽनिरुक्तेऽनिलयनेऽभयं प्रतिष्ठां विन्दते अथ सोऽभयं गतो भवति यदा ह्येवैष एतस्मिन्नुदरमन्तरं कुरुते अथ तस्य भयं भवति" "एष ह्येवा-नन्दयाति" "भीषाऽस्माद्वातः पवते" इत्यादिषु ।। 4 ।।

3.2.5 देहयोगाद्वा सोऽपि ।। 5 ।।

3.2.5

सोऽपि तिरोभावो देहयोगद्वारेण वा भवति सूक्ष्माचिच्छक्तियोगद्वारेण वा; सृष्टिकाले देहावस्थेनाचिद्व-स्तुना संयोगाद्भवति, प्रलयकाले नामरूपविभागानर्हातिसूक्ष्माचिद्वस्तुयोगात् । अतोऽनभिव्यक्तस्वरूप-त्वात्स्वप्ने जीवो न रथादीन् सङ्कल्पमात्रेण स्त्रष्टुं शकनोति "तस्मिंल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन" इति सर्वेषु सुप्तेषु जागरणं सर्वलोकाश्रयत्वमित्यादयो हि परमपुरुषस्यैव सम्भवन्ति । अतो जीवानाम-ल्पाल्पकर्मानुगुलफलानुभवार्थं तावन्मात्रकालावसानान् तदेकानुभाव्यानर्थानुत्पादयति ।। 5 ।।

3.2.6 सूचकश्च हि श्रुतेराचक्षते च तद्विदः ।। 6 ।।

3.2.6

इतश्च स्वाप्नार्था न जीवसङ्कल्पपूर्वकाः; यतः स्वप्नोऽभ्युदयानभ्युदययोः सूचकः श्रुतेरवगम्यते "यदा कर्मसु काम्येषु स्त्रियं स्वप्नेषु पश्यति । समृदिं्ध तत्र जानीयात्तस्मिन्स्वप्ननिदर्शने" इति; "अथ स्वप्ने पुरुषं कृष्ण- दन्तं पश्यति स एनं हन्ति" इत्यादेश्च । स्वप्नाध्यायविदश्च स्वप्नं शुभाशुभयोः सूचकमाचक्षते । सूचकत्वं

3.2.6

च स्वसङ्कल्पायत्तस्य नोपपद्यते; तथा चाशुभस्यानिष्टत्वात् शुभस्य सूचकमेव सृष्ट्वा पश्येत् । अतः स्वप्ने सृष्टिरीश्वरेणैव कृता ।। 6 ।।

।। सन्ध्याधिकरणं समाप्तम् ।। 1 ।।

3.2.7 तदभावो नाडीषु तच्छØ#ेतरात्मनि च ।। 7 ।।

3.2.7

इदानीं सुषुप्तिस्थानं परीक्ष्यते, इदामाम्नायते "यत्रैतत्सुप्तः समस्तः सम्प्रसन्नः स्वप्नं न विजानाति आसु तदा नाडीषु सृप्तो भवति" इति; तथा "अथ यदा सुषुप्ताह भवति यदा न कस्यचन वेद

3.2.7

हिता नाम नाड्यो हि द्वासप्ततिसहस्राणि हृदयात्पुरीततमभिप्रतिष्ठन्ते ताभिः प्रत्यवसृप्य पुरीतति शेते" इति; तथा "यत्रैतत्पुरुषः स्वपिति नाम सता सोम्य ! तदा सम्पन्नो भवति" इति । एवं नाड्यः पुरीतद्व्रह्म सुषुप्तिस्थानत्वेन श्रूयते: किमेषां विकल्पः? समुच्चयो वेति विशये निरपेक्षत्वप्रतीतेर्युगपदनेकस्थानवृत्त्यस-म्भवाच्च विकल्पः- इति प्राप्ते उच्यते-तदभावः- इति । तदभावः- स्वप्नाभावः- सुषुप्तिर्नाडीषु पुरितत्यात्मनि च भवति, एषां स्थानानां समुच्चय इत्यर्थः । कुतः? तच्छØतेः- त्रयाणां स्थानत्वश्रुतेः । न च कार्यभेदेन समुच्चये सम्भवति पाक्षिकबाधगर्भविकल्पो न्यायः । सम्भवति च प्रासादखट्वापर्यङ्कवन्नाड्यादीनां कार्यभेदः । तत्र नाडीपुरीततौ प्रासादखट्वास्थानीयौ; ब्रह्म तु पर्यङ्कस्थानीयम् । अतो ब्रह्मैव साक्षात्सुषुप्तिस्थानम् ।। 7 ।।

3.2.8 अतः प्रवोधोऽस्मात् ।। 8 ।।

3.2.8

यतो ब्रह्मैव साक्षात्सुषुप्तिस्थानम्, अतोऽस्माद्व्रह्मणः एषां जीवानां प्रवोधः श्रूयमाण उपपद्यते,-"सत आगम्य न विदुः सत आगच्छामहे" इत्यादिषु ।। 8 ।। । तदभावाधिकरणं समाप्तम् ।।

3.2.9 स एव तु कर्म्मानुस्मृतिशब्दविधिभ्यः ।। 9 ।।

3.2.9

किं सुषुप्त एव प्रबोधसमये उत्तिष्ठति? उतान्य? इति संशये अस्य सकलोपाधि-विनिर्मुक्तस्य ब्रह्मणि सम्पन्नस्य मुक्तादविलक्षणत्वेन प्राचीनशरीरेन्द्रियादिसम्बन्धाभावादन्यः- इति प्राप्त उच्यते- स एव त्विति । तु शब्दः पक्षं व्यावर्त्तयति; स एवोत्तिष्ठति, कुतः? कर्मानुस्मृतिशब्दविधिभ्यः । कर्म तावत्सुषुप्तेन पूर्वकृतं पुण्यपापरूपं तत्वज्ञानात्प्राक् तेनैव भोक्तव्यम् । अनुस्मृतिरपि-य एवाहं सुप्तः स एव प्रतिबुद्धोऽस्मीति । शब्दोपि सुषुप्तप्रबुद्धस्स एवेति दर्शयति "त इह व्याघ्रो वा सिंहो वा वृको वा वरा- हो वा कीटो वा पतङ्गो वा मशको वा दंशो वा मशमो वा यद्यद्भवन्ति तथा भवन्ति" इति । विधयश्च मोक्षा-

3.2.9

र्थाः सुषुप्तस्यमुक्तत्वेऽनर्थकाः स्युः, न चासौ सर्वोपाधिविनिर्मुक्त आविर्भूतस्वरूपः "तद्यत्रैतत्सुषुप्तः" इति सुषुप्तं प्रकृत्य "नाह खल्वयमेवं संप्रत्यात्मानं जानात्ययमहमस्मीति नो एवेमानि भूतानि विनाशमेवापीतो भवति नाहमत्र भोग्यं पश्यामि" इति वचनात् । मुक्तस्य च "परं ज्योतिरुपसम्पद्य स्वेन रूपेणाभिनिष्पद्यते" "स तत्र पर्येति जक्षत् क्रीडन् रममाणः" "स स्वराह् भवति तस्य सर्वेषु लोकेषु कामचारो भवति" "सर्वं ह पश्यः पश्यति सर्वमाप्नोति सर्वशः" इति सर्वज्ञत्वादि श्रूयते, अतः सुषुप्तः संसरन्नेवायस्तसर्वकरणो ज्ञान-भोगाद्यशक्तो विश्रमस्थानंपरमात्मानमुपसम्पद्याश्वस्तः पुनर्भोगायोत्तिष्टति ।। 9 ।।

।। कर्मानुत्मृतिशब्दविध्यधिकरणं समाप्तम् ।। 3 ।।

3.2.10 मुग्धेऽर्द्धसम्पत्तिः परिशेषात् ।। 10 ।।

3.2.10

मुग्धमधिकृत्य चिन्त्यते किमियं मूर्च्छा सुषुप्त्यादिष्वन्यतमाऽवस्था? उताव-स्थान्तरम्? इति विशये सुषुप्त्यादीनामन्यतमावस्थायामेव मूर्च्छाप्रासिद्धयुपपत्तेरवस्थान्तरकल्पने प्रमा-णाभावादन्यतमावस्था-इति प्राप्त उच्यते-मुग्धेऽर्द्धसम्पत्तिरिति । मुग्धे पुरुषे यातस्यावस्था-सा मरणायार्द्ध-सम्पत्तिः, कुतः- परिशेषात् । न तावत्स्वप्नजागरौ-ज्ञानाभावात्, निमित्तवैरूप्यादाकारवैरूप्याच्च, न सुषु-प्तिमरणे, निमित्तं हि मूर्च्छाया अभिधातादिः, पारिशेष्यान्मरणायार्द्धसम्पत्तिर्मूर्च्छा, मरणं हि सर्वप्राण-देहसम्बन्धोपरतिः, सूक्ष्मप्राणदेहसम्बन्धावस्थितिर्मूर्च्छा ।। 10 ।। ।। मुग्धाधिकरणम् समाप्तम् ।। 4 ।।

3.2.11 न स्थानतोऽपि परस्योभयलिङ्ग सर्वत्र हि ।। 11 ।।

3.2.11

दोषदर्शनाद्वैराग्योदयाय जीवस्यावस्थाविशेषानिरूपिताः । इदानीं ब्रह्मप्राप्तितृ-ष्णाजननाय प्राप्यस्य ब्रह्मणो निर्दोषत्वकल्याणगुणात्मकत्वप्रतिपादनायनारभते, तत्र जागरस्वप्रसुषुप्ति-मुग्ध्युत्क्रान्तिषु स्थानेषु तत्तत्स्थानप्रयुक्ता जीवस्य ये दोषास्ते तदन्तर्यामिणः परस्य ब्रह्मणोऽपि तत्र तत्रा-वस्थितस्य सन्ति; नेति विचार्य्यते । किं युक्तम्? सन्तीति, कुतः? तत्तदवस्थशरीरेऽवस्थानात् । ननु "सम्भोगप्राप्तिरिति चेन्न वैशेष्यात्" "स्थित्यदनाभ्यां च" इत्यादिषुपरस्याकर्मचश्यत्वेन दोषाभाव उक्तः- तत्कथमकर्मवश्यस्य परस्य ब्रह्मणस्तत्तत्स्थानसम्बन्धाद्दोष उच्यते, इत्थमुच्यते - कर्माण्यपि देहसम्ब-

3.2.11

न्धमापादयन्ति पुरुषार्थजननानि भवन्तीति "देहयोगाद्वा" इत्यत्रोक्तम् । तच्च दहेसम्बन्धस्यापुरूषार्थत्वेन भवति । इतरथा कर्माण्येव दुखं जनयिष्यन्ति किं देह सम्बन्धेन; अतोऽकर्मवश्यत्वे सत्यपि नानाविधाशुचि-देहसम्बन्धोऽपुरुषार्थ एव, अतस्तन्नियमनार्थं स्वेच्छया तत्प्रवेशेऽप्यपुरुषार्थसम्बन्धोऽवर्ज्जनीयः, पूयशोणि-तादिमज्जनं हि स्वेच्छाकारितमप्यपुरुषार्थ एव । अतो यद्यपि जगदेककारणं सर्वज्ञत्वादिकल्याणगुणाकरं च ब्रह्म, तथाऽपि "यः पृथिव्यां तिष्ठन्, य आत्मनि तिष्ठन्, यश्चक्षुपि तिष्ठन् यो रेतसि तिष्ठन्" इत्यादिवचनात् तत्र तत्रावस्थितस्य तत्तत्सम्बन्धरूपापुरुषार्थाः सन्ति-इति-एवं प्राप्ते प्रचक्ष्महे "न स्थानतोऽपि परस्य" इति न पृथिव्यात्मादिस्थानतोपि परस्य ब्रह्मणोऽपुरुषार्थगन्धः सम्भवति । कुतः? उभयलिङ्गं सर्वत्र हि-यतः सर्वत्र श्रुतिस्मृतिषु परब्रह्मोभयलिङ्गम्-उभयलक्षणमभिधीयते-निरस्तनिखिलदोषत्वकल्याणगुणाकरत्वलक्षणोपे-तमित्यर्थः "अपहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसङ्कल्पः" "समस्त-कल्याणगुणात्मकोऽसौ स्वशक्तिलेशोद्धृतभूतसर्गः । तेजोबलैश्वर्यमहावबोधसुवीर्यशकत्यादिगुणैकराशिः । परः पराणां सकला न यत्र क्लेशादयः सन्ति परावरेशे" "समस्तहेयरहितं विष्ण्वाख्यं परमं पदम्" इत्यादि-

3.2.11

श्रुतिस्मृतिभ्य उभयलक्षणं हि ब्रह्मावगतम् ।। 11 ।।

3.2.12 भेदादिति चेन्न प्रत्येकमतद्वचनात् ।। 12 ।।

3.2.12

यथा जीवस्य प्रजापतिवाक्यावगतापहपाप्मत्वाद्युभवलिङ्गस्यापि देवादिदेहयोगरूपावस्थाभेदादपुरुषार्थ- योगः; तथाऽन्तर्यामिणः परस्यापि स्वतोऽपहतपाप्मत्वाद्युभयलिङ्गस्य तत्तद्देवादिशरीरयोगरूपावस्थाभेदा-दपुरुषार्थयोगोऽवर्ज्जनीय

इति चेत्-तन्न, प्रत्येकमतद्वचनात् "यः पृथिव्यां तिष्ठन्, य आत्मनि निष्ठ"न्नित्या- दिषु प्रतिपर्यायं "स त आत्माऽन्तर्याम्यमृतः" इत्यन्तर्यामिणोऽमृतत्ववचनेन तत्र तत्र स्वेच्छयानियमनं कुर्व-तस्तत्तत्सम्बन्धप्रयुक्तापुरुषार्थप्रतिषेधात् । जीवस्य तु तत् स्वरूपन्तिरोहितमिति "पराभिध्यानात्तु तिरो-हित"मित्यत्रोक्तम् । ननु स्वेच्छया कुर्वतोऽपि तत्तद्वस्तुस्वभावायत्ता पुरुषार्थसम्बन्धोऽवर्ज्जनीय इत्युक्तम्; नैतद्युक्तं, न ह्यचिद्वस्त्वपि स्वभावतोऽपुरुषार्थस्वरूपं कमर्वश्यानां तु कर्मस्वभावानुगुण्येन परमपुरुषसङ्कल्-पादेकमेव वस्तु कालभेदेन पुरुषभेदेन च सुखाय दुःखाय च भवति; वस्तुस्वरूपप्रयुक्ते तु ताद्रूप्ये सर्वं सर्वदा सर्वस्य सुखायैव दुःखायैव वा स्यात्; न चैवं दृश्यते; तथा चोक्तं "नरकस्वर्गसंज्ञे वै पापपुण्ये द्विजो-त्तम? । वस्त्वेकमेव दुःखाय सुखायेर्ष्यागमाय च । कोपाय च यतस्तस्माद्वस्तु वस्त्वात्मकं कुतः । तदेव प्रीतये भूत्वा पुनर्दुःखाय जायते । तदेव कोपाय यतः प्रसादाय च जायते । तस्माद् दुःखात्मकं नास्ति न च किञ्चित्सुखात्मकम्" इति । अतो जीवस्य कर्मवश्यत्वात्तत्तत्कर्मानुगुण्येन तत्तद्वस्तुसम्बन्ध एवापुरुषार्थः स्यात्, परस्य तु ब्रह्मणः स्वाधीनस्य स एव सम्बन्धस्तत्तद्विचित्रनियमनरूपलीलारसायैव स्यात् ।। 12 ।।

3.2.13 अपि चैवमेके ।। 13 ।।

3.2.13

अपि चैके शाखिन एकस्मिन्नेव देहसंयोगे जीवस्यापुरुषार्थं परस्य तु तदभावं नियमनरूपैश्वर्यायत्तदीप्तियोगं च स्वशब्देनाधीयते "द्वा सुपर्णा सुयुजा सखाया समानं वृक्षं परिषस्वजाते । तयोरन्यः पिप्पलं स्वाद्वत्त्यन-श्नन्नन्योऽभिचाकशीति" इति ।

3.2.14

अथ स्यात् "अनेन जीवेनात्मनाऽनुप्रविश्य नामरूपे व्याकरवाणि" इति ब्रह्मात्मकजीवानुप्रवेशपूर्वकं नामरूपव्याकरणमिति ब्रह्मणोऽपि तदात्मभूतस्य देवमनुष्यादिरूपत्वं तन्ना-मभाकत्वं चास्ति, ततश्च "ब्राह्मणो यजेत" इत्यादिविधिनिषेधशास्त्रगोचरत्वेन कर्मवश्यत्वमवर्ज्जनीयमिति तत्राह -

3.2.14 अरूपवदेव हि तत्प्रधानत्वात् ।। 14 ।।

3.2.14

देवादिशरीरानुप्रवेशे तेन तेन रूपेण युक्तमप्यरूपवदेव तद् ब्रह्म रूपरहिततुल्यमेव; जीववच्छरीरित्वनिबन्धनं कमर्वश्यत्वम् अस्य न विद्यत इत्यर्थः । कुतः? निर्वाहकत्वेन प्रधानत्वात् । "अकाशो ह वै नामरूपयोर्निर्व- हिता ते यदन्तरा तद्ब्रह्म" इति सर्वानुप्रवेशेऽपि नामरूपकार्यास्पर्शेन नामरूपयोर्निर्वोढ्#ृत्वमेव ब्रह्मणः प्रति-पादयति । ननु तच्छरीरकत्वेन तदन्तर्यामित्वे कथमरूपवदिति रूपसम्बन्धरहिततुल्यत्वमुच्यते, इत्थं- यथा जीवस्य तत्तज्जन्यसुखदुःखभाकत्वेन तत्तद्रूपसम्बन्धः, तथा तदभावात् परस्याऽरूपवत्त्वम् । विधिनिषे-धशास्त्राण्यपि कर्मवश्यमेवाधिकुर्वन्ति, तस्मादरूपतुल्यमेव परं ब्रह्म । ततश्चान्तर्यामिरूपेणावस्थितमपि

3.2.15

ननु च "सत्यं ज्ञानमनन्तं ब्रह्म" इत्यादिभिर्निर्विशेषप्रकाशैकस्वरूपं ब्रह्मावगम्यते, अन्यत्तु सर्वज्ञत्वसत्यस-ङ्कल्पत्वजगत्कारणत्वसर्वान्तरात्मत्वसत्यकामत्वादिकं "नेति नेति" इत्यादिभिः प्रतिषिध्यमानत्वेन मिथ्या-भूतमित्यवगन्तव्यम्, तत्कथं कल्याणगुणाकरत्वनिरस्तनिखिलदोषत्वरूपोभयलिङ्गत्वं ब्रह्मण इति; अत आह -

3.2.15 प्रकाशवच्चावैयथ्यात् ।। 15 ।।

3.2.15

यथा च "सत्यं ज्ञानमनन्तं ब्रह्म" इत्यादिवाक्यावैयर्थ्यात् प्रकाशस्वरूपत्वं ब्रह्मणोऽभ्युपगम्यते । तथा सत्य-सङ्कल्पत्वसर्वज्ञत्व(सर्व)जगत्कारणत्वसर्वात्मकत्वनिरस्त - निखिलाविद्यादिदोषत्वाद्यभिधायिवाक्यावैयर्थ्यादु-भयलिङ्गमेव ब्रह्म ।। 15 ।।

3.2.16 आह च तन्मात्रम् ।। 16 ।।

3.2.16

किञ्च "सत्यं ज्ञानमनन्तम्" इत्यादि वाक्यं ब्रह्मणः प्रकाशस्वरूपतामात्रं प्रतिपादयति, नान्यत् सत्यसङ्कल्प-त्वादिकं वाक्यान्तरावगतं निषेधति; "नेति नेति" इति चा निषेधस्य विषयोऽनन्तरमेव वक्ष्यते ।। 16 ।।

3.2.17 दर्शयति चाथो अपि स्मर्यते ।। 17 ।।

3.2.17

दर्शयति च वेदान्त(वाक्य)गणः कल्याणगुणाकरत्वं निरस्तनिखिलदोषत्वं च "तमीश्वराणां परमं महेश्वरन्तं दैवतानां परमं च दैवतम् । स कारणं करणाधिपाधिपो न चास्य कश्चिज्जनिता न चाधिपः । न तस्य कार्यं करणं च विद्यते न तत्समश्चाभ्यधिकश्च दृश्यते । पराऽस्य शक्तिर्विविधैव श्रूयते स्वाभाविकी ज्ञानवलक्रिया च" "यः सर्वज्ञः सर्ववित् यस्य ज्ञानमयन्तपः" "भीषाऽस्माद्वातः पवते भीषोदेति सूर्यः" "स एको ब्रह्मण आनन्दः" । यतो वाचो निवर्त्तन्ते "आप्राप्य मनसा सह । आनन्दं ब्रह्मणो विद्वान्न विभेति कुतश्चनेति" "नि- ष्कलं निष्क्रियं शान्तं निरवद्यं निरञ्जनम्" इत्याति । स्मर्यते च "यो मामजमनादिं च वेत्ति लोकमहेश्वरम् । विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत्" "मयाऽध्यक्षेण प्रकृतिः सूयते सचराचरम् । हेतुनाऽनेन कौ- न्तेय जगद्धि परिवर्त्तते" "उत्तमः पुरुषस्त्वन्य परमात्मेत्युदाहृतः । यो लोकत्रयमाविश्य विभत्र्त्यव्यम ईश्वरः "सर्वज्ञः सर्वकृत्सर्वशक्तिर्ज्ञानबलर्द्धिमान् । अन्यूनश्चाप्यवृद्धिश्च स्वाधीनोऽनादिमान् वशी । क्लमतन्द्रीभ-यक्रोधकामादिभिरसंयुतः । निरवद्यः परः प्राप्तेर्निरधिष्ठोऽक्षरक्रमः" इत्यादिः । अतः सर्वत्रावस्थितस्यरपि ब्रह्मण उभयलिङ्गत्वात् तत्तत्स्थानप्रयुक्ताः दोषाः न परं ब्रह्म स्पृशन्ति ।। 17 ।।

3.2.18 अत एव चोपमा सूर्य्यकादिवत् ।। 18 ।।

3.2.18

यतो नानाविधेषु#े स्थानेषु स्थितस्यापि परस्य ब्रह्मणो न तत्प्रयुक्तदोषभाक्तवम्, अत एव जलदर्पणादिप्रति-बिम्बितसूर्य्यादिवत् परमात्मा तत्र तत्रावस्थितोऽपि निर्दोष इति शास्त्रेषूपमा क्रियते "आकाशमेकं हि यथा घटादिषु पृथप्भवेत् । तथात्मैको ह्यनेकस्थो जलाधारोष्विवांशुमान् । एक एव हि भूतात्मा भूते भूते व्यवस्थितः । एकधा बहुधा चैव दृश्यते जलचन्द्रवत्" इत्यादिषु ।। 18 ।।

3.2.19

अत्र चोदयति -

3.2.19 अम्बुवदग्रहणात्तु न तथात्वम् ।। 19 ।।

3.2.19

तुशब्दश्चोद्यं द्योतयति अम्बुवदिति सप्तम्यन्ताद्वतिः । अम्बुदपर्णादिषु यथा सूर्यमुखादयो गृह्मन्ते; न तथा पृथिव्यादिषु#ु स्थानेषु परमात्मा गृह्मते । अम्ब्वादिषु#े हिसूर्यादयो भ्रान्त्या तत्रस्था इव गृह्यन्ते; न परमार्थ-तस्तत्रस्थाः । इह तु "यः पृथिव्यां तिष्ठन्" योऽप्सु तिष्ठन्" "य आत्मनि तिष्ठन्3 इत्येवमादिना परमार्थत एव परमात्मा पृथिव्यादिषु स्थितो गृह्यते । अतः सूर्यादेरम्बुदर्पणादिप्रयुक्तदोषाननुषङ्गस्तत्र तत्र स्थित्यभावादेव। अतो न तथात्वं- दार्ष्टान्तिकस्य न दृष्टान्ततुल्यत्वमित्यर्थः ।। 19 ।।

3.2.20

परिहरति -

3.2.20 वृद्धिह्रासभाक्तवमन्तर्भावादुभयसामञ्जस्यादेवं दर्शनाच्च ।। 20 ।।

3.2.20

पृथिव्यादिस्थानान्तर्भावात् स्थानिनः परस्य ब्रह्मणः स्वरूपतो गुणतश्च पृथिव्यादिस्थानगतवृद्धिह्रासादि-दोषभाक्त्वमात्रं सूर्यादिदृष्टान्तेन निवत्र्त्यते । कथमिदमवगम्यते? उभयसामञ्जस्यादेवम् उभयदृष्टान्तसामञ्ज-स्यादेवमिति निश्चीयते । "आकाशमेकं हि यथा घटादिषु पृथग्भवेत्" । जलाधारेष्विवांशुमान्" इति दोषव-त्स्वनेकेषु वस्तुषु वस्तुतोऽवस्थितस्याकाशस्य, वस्तुतोऽनवस्थितस्यांशुमतश्चोभयस्यदृष्टान्तस्योपादानं हि परमात्मनः पृथिव्यादिगतदोषभाक्तवनिवत्तर्नमात्रे प्रतिपाद्ये समञ्जसं भवति । घटकरकादि#ेषु यथा वृद्धिह्रास-भाक्षु पृथक् पृथक् संयुज्यमानमप्याकाशं वृद्धिह्रासादिदोषैर्न स्पृश्यते; यथा च जलाधारेषु विषमेषु दृश्यमा-नोऽ#ंशुमांस्तद्गतवृद्धिह्रासादिभिर्न स्पृश्यते, तथाऽयं परमात्मा पृथिव्यादिषु नानाकारेष्वचेतनेषु चेतनेषु च स्थितस्तत्तद्गतवृद्धिह्रासादिदोषैरसंस्पृष्टः सर्वत्र वर्त्तमानोऽप्येक एवास्पृष्टदोषगन्धः कल्याणगुणाकर एव । एतदुक्तं भवति - यथा जलादिषु वस्तुतोऽनवस्थितस्यांशुमतो हेत्वभावाज्जलादिदोषानभिष्वङ्गः, तथा पृथि-व्यादिष्ववस्थितस्यापि परमात्मनो दोषप्रत्यनीकाकारतया दोषहेत्वभावान्न दोषसम्बन्ध इति, दर्शनाच्च-दृश्यते चैवं सर्वात्मना साधर्म्याभावेऽपि विवक्षितां-शसाधर्म्याद् दृष्टान्तोपादानम्, सिंह इव माणवक इत्यादौ ।

3.2.20

अतः स्वभावतो निरस्तनिखिलाज्ञानादिदोषग-न्धस्य समस्तकल्याणगुणाकरस्य पृथिव्यादिस्थानतोऽपि न दोषसम्भवः ।। 20 ।।

3.2.21

अथ स्यात् "द्वे वाव ब्रह्मणो रूपे मूर्त्तं चामूर्तमेव च" इति प्रकृत्य समस्तंस्थूलसूक्ष्मरूपं प्रपञ्चं ब्रह्मणो रूप- त्वेन परामृश्य "तस्य ह वा एतस्य पुरुषस्य रूपं यथा महारजनं वासः" इत्यादिना आकारविशेषं चाभिधाय "अथात आदेशो नेति नेति न ह्येतस्मादिति नेत्यन्यत्परमस्ति" इति सर्वं प्रकृतं ब्रह्मणः प्रकारमितिशब्देन परामृश्य तत्सर्वं प्रतिषिध्य सर्वविशेषाधिष्ठानं सन्मात्रमेव ब्रह्म; विशेषास्त्वेवंविधं स्वस्वरूपमजानता ब्रह्म-णा कल्पिता इति दर्शयति; अतः कथमुभयलिङ्गत्वं ब्रह्मण इति-अत्राह -

3.2.21 प्रकृतैतावत्त्वं हि प्रतिषेधति ततो ब्रवीति च भूयः ।। 21 ।।

3.2.21

नैतदुपपद्यते-यद्व्रह्मणः प्रकृतविशेषवत्त्वं "नेति नेति" इति प्रतिषिध्यत-इति, तथा सति भ्रान्तजल्पितायमा-नत्वात् । न हि ब्रह्मणो विशेषणतया प्रमाणान्तराप्रज्ञातं सर्वं तद्विशेषणत्वेनोपदिश्य पुनस्तदेवानुन्मत्तः

प्रतिषेधति । यद्यपि निर्द्दिश्यमानेषु केचन पदार्थाः प्रमाणान्तरप्रसिद्धाः; तथाऽपि तेषां ब्रह्मणः प्रकारत्वम-प्रज्ञातमेव, इतरेषां तु स्वरूपं ब्रह्मणः प्रकारत्वं चाज्ञातम् । अतस्तेषामनुवादासम्भवादत्रैवोपदिश्न्ते । अतस्तन्निषेधो नोपपद्यते । यस्मादेवम् तस्मात् प्रकृतैतावत्त्वं ब्रह्मणः प्रतिषेधतीदं वाक्यम् । ये ब्रह्मणो विशेषाः प्रकृताः; तद्विशिष्टतया ब्रह्मणः प्रतीयमानेयत्ता "नेति

3.2.21

नेति" इति प्रतिषिध्यते #ः नेति नेति-नैवं नैवम्, उक्तप्रकारमात्रविशिष्टं न भवति ब्रह्म; उक्त प्रकारविशिष्ट- तया या ब्रह्मण इयत्ता प्रकृता; साऽत्रेतिशब्देन परामृश्यत इत्यर्थः । यतश्च निषेधानन्तरं ब्रह्मणो भूयो गुण- जातं ब्रवीति, अतश्च प्रकृतविशेषणयोगित्वमात्रं ब्रह्मणः प्रतिषेधति । ब्र्रवीति हि भूयो गुणजातं, "न ह्येत-स्मादिति नेत्यन्यत् परमस्ति अथ नामधेयं सत्यस्य सत्यमिति प्राणा वै सत्यं तेषामेष सत्य"मिति । अय- मर्थः-इति नेति नेति यद्व्रह्म प्रतिपादितं, तस्मादेतस्मादन्यद्वस्तु परं न ह्यस्ति ब्रह्मणोऽन्यत्स्वरूपतो गुणत-श्चोत्कृष्टं नास्तीत्यर्थः । तस्य च ब्रह्मणः सत्यस्य सत्यमिति नामधेयं तस्य च निर्वचनं "प्राणा वै सत्यं तेषा-मेष सत्यम्" इति । प्राणशब्देन प्राणसाहचर्य्याज्जीवाः परामृश्यन्ते, ते तावत् सत्यं, वियदादिवत्स्वरूपान्य-थाभावरूपपरिणामाभावात् तेषामेष सत्यं-तेभ्योऽप्येष परमपुरुषः सत्यम्, जीवानां कर्मानुगुण्येनज्ञा-नसङ्कोचविकासौ विद्येते; परमपुरुषस्य त्वपहतपाप्मनस्तौ न विद्येते । अतस्तेभ्योऽप्येष सत्यम् । अतश्चैवं वाक्यशेषोदितगुणजातयोगात् "नेति नेति"ति ब्रह्मणः सविशेषत्वं न प्रतिषिध्यते अपि तु पूर्वप्रकृतेयत्तामा- त्रम् । अत उभयलिङ्गमेव परं ब्रह्म ।। 21 ।।

3.2.22

ब्रह्मणः प्रमाणान्तरागोचरत्वेन तत्सम्बन्धितया मूर्त्तामूर्त्तादिरूपानुवादेन तन्निषेधासंभवात् प्रकृतेयत्ताप्रति- षेथ उक्तः; तदेव प्रमाणान्तरागोचरत्वं द्रढयति -

3.2.22 तदव्यक्तमाह हि ।। 22 ।।

3.2.22

तत्-ब्रह्म प्रमाणन्तरेण नैव व्यज्यते, आह हि शास्त्रं "न संदृशे तिष्ठति रूपमस्य न चक्षुषा पश्यति कश्चनै- नम्" "न चक्षुषा गृह्मते नापि वाचा" इत्यादि ।। 22 ।।

3.2.23 अपि संराधने प्रत्यक्षानुमानाभ्याम् ।। 23 ।।

3.2.23

अपि च संराधने -सम्यक्ष्रोणने भक्तिरूपापन्ने निदिध्यासन एवास्य साक्षात्कारो नान्यत्रेति श्रुतिस्मृति-भ्यामवगम्यते । "नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन । यमेवैष वृणुते तेन लभ्यः तस्यैष आत्मा विवृणुते #ेतनूं स्वाम्" "ज्ञानप्रसादेन विशुद्धसत्त्वस्ततस्तु तं पश्यते निष्कलं ध्यायमानः" इति श्रुतिः । स्मृतिरपि "नाहं वेदैनर् तपसा न दानेन न चेज्यया" "भक्तया त्वनन्यया शक्यः अहमेवंविधोऽर्ज्जुन ! । ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परं " इति । भक्तिरूपापन्नमेवोपासनं संराधनं तस्य प्रक्षणनमिति प्रीणमेवोक्तम् । अतो निदिध्यासनाय ब्रह्मस्वरूपमुपदिशत् "द्वे वाव ब्रह्मणः" इत्यादिशास्त्रं ब्रह्मणो मूर्त्तामूर्त्तरूपद्वयादिविशि- ष्टतां प्रागसिद्धां नानुवदितुं क्षमम् ।। 23।।

2.3.24 प्रकाशादिवच्चावैशेष्यं प्रकाशश्च कर्मण्यभ्यासात् ।। 24 ।।

2.3.24

इतश्च प्रकृतैतावत्त्वमेव प्रतिषेधति न मूर्त्तामूत्तादिविशिष्टत्वम्; यतः साक्षात्कृतपरब्रह्मस्वरूपाणां वामदेवा- दीनां दर्शने प्रकाशादिवत्-ज्ञानानन्ददिस्वरूपवन्मूर्त्तादिप्रपञ्चविशिष्टताया अपि ब्रह्मगुणत्वावैशेष्यं प्रती#ेयते "तद्धैतत्पश्यन्नृषिर्वामदेवः प्रतिपेदे #्रअहं मनुरभवं सूर्य्यश्च" इत्यादि । ब्रह्मस्वरूपभूतप्रकाशानन्दादिश्च तेषां वामदेवादीनां संराधनात्मके कर्मण्यभ्यासात् उपलभ्यते, तद्वच्चाभ्यस्तसंराधनानां तेषां मूर्त्तामूर्त्तादिविशि-ष्टत्वमप्यविशेषेण प्रतीयत इत्यर्थः ।। 24 ।।

3.2.25

उक्तं ब्रह्मण उभयलिङ्गत्वमुपसंहरति -

3.2.25 अतोऽनन्तेन तथा हि लिङ्गम् ।। 25 ।।

3.2.25

अत उक्तैर्हेतुभिर्ब्रह्मणोऽनन्तेन कल्याणगुणगणेन विशिष्टत्वं सिद्धम्, तथा हि सत्युभयलिङ्गं ब्रह्मोपपन्नं भवति ।। 25 ।। ।। उभयलिङ्गाधिकरणं समाप्तम् ।।

3.2.26

अस्मिन्नधिकरणेऽवान्तरशङ्कातत्परिहारबाहुल्यात् साध्यप्रतिपत्तिव्या- कुलता स्यादिति परमसाध्योपसंहारेण तन्निवृत्त्यर्थं सूत्रमभिप्रयन् व्याचष्टे - अत इति । तथा हि सतीति - इय-त्तानिषेधपरत्वे सति न केवलमुभयलिङ्गत्वाबाधः, अपि तूभयलिङ्गत्वमुपपादितं भवति हीत्यर्थः । ये तू भयलिङ्गत्वं

3.2.26 उभयव्यपदेशात्त्वहिकुण्डलवत् ।। 26 ।।

3.2.26

मूर्तामूर्तात्मकस्याचित्प्रपञ्चस्य ब्रह्मणो रूपत्वं "द्वे वाव ब्रह्मणो रूपे" इत्यादिनोपदिश्यते । "अथात आदेशो नेति नेति" इति मूर्त्तामूर्त्ताचिद्वस्तुरूपतया ब्रह्मण इयत्ता प्रतिषिद्धयते । "न ह्येतस्मादिति नेत्यन्यत्परमस्ति" इति ब्रह्मणोऽन्यदुष्कृष्टं न ह्यस्तीति प्रतिपादितम् । तदुपपादनाय "अथ नामधेयं सत्यस्य सत्यमिति प्राणा वै सत्यं तेषामेष सत्यम्" इति प्राणशब्दनिर्द्दिष्टेभ्यश्चेतनेभ्योऽप्येष सत्यमिति कदाचिदपि ज्ञानादिसङ्कोचाभावा- दुक्तम् । तथा "प्रधानक्षेत्रज्ञपतिर्गुणेशः" "पतिं विश्वस्यात्मेश्वरं" "नित्यो नित्यानां चेतनश्चेतनानाम्" इत्यादि-श्रुतेश्चायमर्थोऽवगम्यते । तस्याचिद्वस्तुनो ब्रह्मरूपत्वप्रकार इदानीं चिन्त्यते, ब्रह्मणो निर्दोषत्वसिद्धयर्थं किमस्याचिद्वस्तुनो ब्रह्मरूपत्वमहिकुण्डलन्यायेन? उत प्रभाप्रभावतोरिवैकजातियोगेन? उत जीवस्येव विशेषणविशेष्यतयांऽशांशिभावेन इति । इह स्थाप्यमानं विशेषणविशेष्यभावमङ्गीकृत्य "प्रकृतिश्च प्रति-ज्ञादृष्टान्तानुपरोधात्" "तदनन्यत्वमारम्भणशब्दादिभ्यः" इत्यत्र सूक्ष्मचिदचिद्वस्तुविशिष्टाद्व्रह्मणः स्थूल-चिदचिद्विशिष्टस्योत्पत्तिरनन्यत्व #ं चोक्तम् । किं युक्तम्? अहिकुण्डलवदिति; कुतः? उभयव्यपदेशात्,

3.2.26

"ब्रह्मैवेदं सर्वम्" "आत्मैवेदं सर्वम्" इति तादात्म्यव्यपदेशात् "हन्ताऽहमिमास्तिस्त्रो देवता अनेन जीवे-नौत्मनाऽनुप्रविश्य" इत्यादि भेदव्यपदेशाच्चाहेः कुण्डलभावर्जुभाववत्तस्यैव ब्रह्मणः संस्थानविशेषा एवाचि-द्वस्तूनि ।। 26 ।।

3.2.27 प्रकाशश्रयवद्वा तेजस्त्वात् ।। 27 ।।

3.2.27

वाशब्दः पक्षव्यावृत्त्यर्थः । ब्रह्मस्वरूपस्यैवाचिद्रूपेणावस्थाने भेदश्रुतयो ब्रह्मणोऽपरिणामित्ववादिन्योऽपि वाधिता भवेयुः, अतो यथा तेजस्त्वेन प्रभातदाश्रययोर्भिन्नयोरपि तादात्म्यम्; एवमचित्प्रपञ्चस्य ब्रह्मणो रूपत्वमि-त्यर्थः ।। 27 ।।

3.2.28 पूर्ववद्वा ।। 28 ।।

3.2.28

वाशब्दः पक्षद्वयव्यावृत्त्यर्थः । एकस्यैव द्रव्यस्यावस्थाविशेषयोगे ब्रह्मस्वरूपस्यैवाचिद्द्रव्यरूपत्वादुक्तदो-षादनिर्मोक्षः, अथ प्रभातदाश्रययोरिवाचिद्व्रह्मणोर्व्रह्मत्वजातियोगमात्रम्; एवं तर्ह्यश्वत्वगोत्ववद्व्रह्मापीश्वरे चिदचिद्वस्तुनोश्चानुवर्तमानं सामान्यमिति सकलश्रुतिस्मृतिव्यवहारविरोधः पूवर्वदेव, "अंशो नानाव्यपदे-शात्" "प्रकाशादिवत्तु नैवं परः" इति जीववत् पृथक्सिद्धयनर्हविशेषणत्वेनाचिद्वस्तुनो ब्रह्मांशत्वम्; विशि-ष्टवस्त्वेकदेशत्वेनाभेदव्यवहारो मुख्यः, विशेषणविशेष्ययोः स्वरूपस्वभावभेदेन भेदव्यवहारो मुख्यः, ब्रह्म-णो निर्दोषत्वं च रक्षितम् । तदेवं प्रकाशजातिगुणशरीराणां मणिव्यक्तिगुण्यात्मनः प्रत्यपृथक्सिद्धिलक्षण-

3.2.29 प्रतिषेधाच्च ।। 29 ।।

3.2.29

"स वा एष महानज आत्माऽजरोऽमरः, नास्य जरयैतज्जीर्यति" इत्यादिभिर्ब्रह्मणोऽचिद्धर्मप्रतिषेधाच्च विशे-षणविशेष्यत्वेनैवांशांशिभाव इत्यर्थः । अतः सूक्ष्मचिदचिद्वस्तुविशिष्टं कारणभूतं ब्रह्म, स्थूलचिदचिद्वस्तुवि-शिष्टं कार्यभूतं ब्रह्मेति कारणात्कार्यस्यानन्यत्वं, कारणभूतब्रह्मविज्ञानेन कायर्स्य ज्ञाततेत्यादि सर्वमुपपन्नम्; ब्रह्मणो निर्दोषत्वं च रक्षितम् । ब्रह्मणोनिर्दोषत्वेन कल्याणगुणाकरत्वेन चोभयलिङ्गत्वमपि सिद्धम् ।। 29 ।।

।। अहिकुण्डलाधिकरणं समाप्तम् ।।

3.2.30 परमतः सेतून्मानसम्बन्धभेदव्यपदेशेभ्यः ।। 30 ।।

3.2.30

इदानीमस्मात्परस्माज्जगन्निमित्तोपादानरूपपरमकारणात्परब्रह्मणः परमपि किञ्चि-त्तत्त्वमस्तीति कैश्चिद्धेत्वाभासैराशङ्कय निराक्रियते, अस्योपास्यस्य निर्दोषत्वानवधिकातिशयासङ्खयेयकल्या-

3.2.30

णगुणाकरत्वस्थेम्ने । तत्रेयमाशङ्का-यदिदं परं ब्रह्मोभयलिङ्गम्, एतस्मान्निखिलजगत्कारणात् परमपि किचित्तत्त्वमस्ति । कथम्? "अथ य आत्मा स सेतुर्विधृतिः" इत्यस्य परस्य सेतुत्वव्यपदेशात् । सेतुशब्दस्य च लोके कूलान्तरप्राप्तिहेतौ प्रसिद्धेः, इतोन्यदनेन प्राप्यमस्तीति गम्यते । तथा "एतं सेतुं तीर्त्वा अन्धसन्ननन्धो भवति" इति तरितव्यता चास्याभिधीयते । अतश्चान्यत्प्राप्यमस्ति, उन्मानव्यपदेशाच्च-उन्मितं-परिमितम् इदं परं ब्रह्म "चतुष्पाद्व्रह्मषोडशकलम्" इति उन्मानव्यपदेशात् । स चायमुन्मानव्यपदेशस्तेन सेतुना प्रप्य-स्यानुन्मितस्यास्तितां द्योतयति । तथा सम्बन्धव्यपदेशश्च सेतुसेतुमतोः प्रापकत्वप्राप्यत्वलक्षणो दृश्यते । "अमृतस्य परं सेतुं दग्धेन्धनमिवानलम्" "अमृतस्यैष सेतुः" इति, अतश्च परात्परमस्ति । भेदेन च परात्परं व्यपदिश्यते "परात्परं पुरुषमुपैति" "परात्परं यन्महतो महान्तम्" इति च । तथा "तेनेदं पूर्णं पुरुषेण सर्वम्" "ततो यदुत्तरतरं तदरूपमनामयम" इति । अत एभ्यो हेतुभ्यः परस्माद्व्रह्मणः परमपि किञ्चिदस्तीति गम्यते इति ।। 30 ।।

3.2.31

एवं प्राप्तेऽभिधीयते --

3.2.31 सामान्यात्तु ।। 31 ।।

3.2.31

तुशब्दः पक्षं व्यावर्त्तयति ।यत्तावदुक्तं सेतुव्यपदेशात् परात्परमस्तीति तन्नोपपद्यते । न ह्ययमत्र किचित्प्राप्यं प्रति सेतुरुच्यते "एषां लोकानामसम्भेदाय" इति सेतुसामान्येन सर्वलोकासङ्करकरत्वश्रुतेः । सिनोति-वध्नाति स्वस्मिन्सर्वं चिदचिद्वस्तुजातमसङ्कीर्णमिति सेतुरुच्यते । "एतं सेतुं तीर्त्वा" इति तरतिश्च प्राप्तिवचनः यथा वेदान्तं तरतीति ।। 31 ।।

3.2.32 बुद्धयर्थः पादवत् ।। 32 ।।

3.2.32

योऽयं "चतुष्पद्ब्रह्मषोडशकलं" "पादोऽस्य विश्वाभूतानि" इत्युन्मानव्यपदेशः, स बुद्धयर्थः-उपासनार्थः, "सत्यं ज्ञानमनन्तं बअह्म" इत्यादिभिर्ज्जगत्कारणस्य ब्रह्मणोऽपरिच्छिन्नत्वावगमात् स्वत उन्मितत्वासम्भ- वात् । जगत्कारणत्वं हि तस्यैव श्रूयते "तस्माद्वा एतस्मादात्मन आकाशः सम्भूतः" "सोऽकामयत बहुस्यां प्रजायेयेति" इति । अतो यथा "वाक्पादः प्राणः पादश्चक्षुष्पादो मनः पाद" इत्यादिना ब्रह्मणो वागादिपादव्य-पदेश उपासनार्थः, एवमयमपि ।। 32 ।।

3.2.33

स्वयमनुन्मितस्य कथमुपासनार्थतयाऽप्युन्मानसंभवस्तत्राह -

3.2.33 स्थानविशेषात्प्रकाशादिवत् ।। 33 ।।

3.2.33

प्रतिपन्नवागादिस्थानविशेषरूपोपाधिभेदात्तत्सम्बन्धितयोन्मितत्वानुसन्धानं सम्भवति, यथा प्रकाशादेर्वि-ततस्य वातायनघटादिस्थानभेदैः परिच्छिद्यानुसन्धानसम्भव इत्यर्थः ।। 33 ।।

3.2.34 उपपत्तेश्च ।। 34 ।।

3.2.34

यदुक्तम् "अमृतस्यैष सेतुः" इति प्राप्यप्रापकसम्बन्धव्यपदेशात् प्रापकात्परं प्राप्यमन्यदस्तीति; तन्न, प्राप्यस्य परमपुरुषस्य स्वप्राप्तौ स्वस्यैवोपायत्वोपपत्तेः, "नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन । यमे- वैष वृणुते तेन लभ्यस्तस्यैष विवृणुते तनूं स्वाम्" इत्यनन्योपायत्वश्रवणात् ।। 34 ।।

3.2.35 तथान्यप्रतिषेधात् ।। 35 ।।

3.2.35

यत्पुनरुक्तं "ततो यदुत्तरतरं" "परात्परं पुरुषम्" अक्षरात्परतः परः" इत्यादिभेदव्यपदेशात्परात्परमस्तीति, तन्नोपपद्यते, तत्रैव ततोऽन्यस्य प्रतिषेधात्, "यस्मात्परं नापरमस्ति किञ्चित् यस्मान्नाणीयो न ज्यायोऽस्ति कश्चित्" यस्मादपरं परं नास्ति किञ्चित् न केनापि प्रकारेण परमस्तीत्यर्थः, तथाऽन्यत्रापि "न ह्येतस्मादिति नेत्यन्यत्परमस्तीति नेति" इति नेति निर्दिष्टादेतस्माद्व्रह्मणोऽन्यत्परं न ह्यस्तीत्यर्थः । तथा "न तस्येशे कश्चन

3.2.35

तस्य नाम महद्यशः" इति । तद्धि जगदुपादानकारणतयाऽनन्तरमुक्तं "सर्वे निमेषा जज्ञिरे विद्युतः पुरुषादधि" स आपः प्रदुघे उभे इमे" इत्यादिना "अभ्द्यः सम्भूतो हिरण्यगर्भः इत्यष्टौ" इति च जगत्कारणं पुरुषमेनं प्रत्यभि-ज्ञापयति । "ततो यदुत्तरतर"मिति किमुच्यत इति चेत्, पूर्वत्र "वेदाहमेतं पुरुषं महान्तमाद्यिवर्णं तमसः पर-स्तात् । तमेवं विदित्वाऽतिमृत्युमेति नान्यः पन्था विद्यतेऽयनाय" इति परस्य ब्रह्मणो महापुरुषस्य वेदनमे-वामृतत्वसाधनं, नान्योऽमृतत्वस्य पन्था इत्युपदिश्य तदुपपादनाय "यस्मात्परं नापरमस्ति किञ्चिद्यस्मा-न्नाणीयो न ज्यायोऽस्ति कश्चित् । वृक्ष इव स्तब्धो दिवि तिष्ठत्येकस्तेनेदं पूर्णं पुरुषेण सर्वम्" इति पुरुषस्य परत्वं तद्वयतिरिक्तस्य परत्वासम्भवं च प्रतिपाद्य "ततो यदुत्तरतरं तदरूपमनामयम् । य एतद्विदुरमृतास्ते भवन्त्यथेतरे दुःखमेवापियन्ति" इति पूर्वोक्तमर्थं हेतुतो निगमयति । यदुत्तरतरं पुरुषतत्त्वं तदेवारूपमनामयं यतस्ततो य एतत्पुरुषतत्त्वं विदुः त एवामृता भवन्त्यथेतरे दुःखमेवापियन्तीति । अन्यथोपक्रमविरोधोऽन-न्तरोक्तिविरोधश्च, "परात्परं पुरुषमुपैति दिव्यम्" इति पूर्वत्र "अक्षरात्परतः परः" इत्यक्षरादव्याकृताद्यः परः समष्टिपुरुषस्तस्मात्परो योऽदृश्यत्वादिगुणकः सर्वज्ञः परमपुरुषः स एवेहापि "परात्परः" इति समष्टिपुरुषा-त्परत्वेनोच्यते ।। 35 ।।

3.2.36 अनेन सर्वगतत्वमायामशब्दादिभ्यः ।। 36 ।।

3.2.36

अनेन ब्रह्मणा सर्वगतत्वं सर्वस्य जगतो व्याप्तत्वम्, आयामशब्दादिभ्यः-सर्वव्याप्तिवाचिशब्देभ्योऽवगम्य-मानमस्मात्परं नास्तीत्यवगमयति । आयामशब्दस्तावत् तेनेदं पूर्णं पुरुषेण" सर्वं "यच्च किञ्चिज्जगत्यस्मिन् दृश्यते श्रूयतेऽपि वा । अन्तबहिश्च तत्सर्वं व्याप्य नारायणः स्थितः" "नित्यं विभुं सर्वगतं सुसूक्ष्मं तदव्ययं यद्भूतयोनिं परिपश्यन्ति धीराः" । आदिशब्दात् "ब्रह्मैवेदं सर्वम्" आत्मैवेदं सर्व"मित्यादयो गृह्मन्ते । अत इदं परं ब्रह्मैव सर्वस्मात्परम् ।। 36 ।।

।। इति पराधिकरणम् ।।

3.2.37 फलमत उपपत्तेः ।। 37 ।।

3.2.37

उक्तमुपासिसिषोपजननार्थं जीवस्य सर्वावस्थासु सदोषत्वं, प्राप्यस्य च परम-

3.2.38 श्रुतत्वाच्च ।। 38 ।।

3.2.38

"स वा एष महानज आत्माऽन्नादो वसुदानः" "एष ह्येवानन्दयाति" इति भोगापवर्गरूपं पलमयमेव ददाती- ति हि श्रूयते ।। 38 ।।

3.2.39

सम्प्रति पूर्वपक्षमाह -

3.2.39 धर्मं जैमिनिरत एव ।। 39 ।।

3.2.39

अत एव-उपपत्तेः, शास्त्राच्च यागदानहोमोपासनरूपधर्ममेव फलप्रदं जैमिनिराचार्यो मन्यते । लोके हि कृष्या-

दिकं दानादिकं च कर्म साक्षाद्वा एरम्परया वा स्वयमेव फलसाधनं दृष्टम्; एवं वेदेऽपि यागदानहोमा- दानां साक्षात्फलसाधनत्वाभावेऽपि परम्परया अपूर्वद्वारेण फलसाधनत्वमुपपद्यते । तथा "यजेत स्वर्गकामः" इत्यादिशास्त्रमपि सिषाधयिषितस्वर्गस्य कर्त्तव्यतया यागाद्यभिदधदन्यथानुपपत्त्या अपूर्वद्वारेण फलसाधन-त्वमवगमयति ।। 39 ।।

3.2.40 पूर्वं तु वादरायणो हेतुव्यपदेशात् ।। 40 ।।

3.2.40

तुशब्दः पक्षव्यावृत्त्यर्थः; पूर्वोक्तं परमपुरुषस्यैव फलप्रदत्वं भगवान् वादरायणो मन्यतेः कुतः? हेतुव्यपदेशा- त्-यज देवपूजायामिति देवताराधनभूतयागाद्याराध्यभूताग्निवाय्यवादिदेवतानामेव तत्तत्फलहेतुतया तस्मिन्स्तस्मिन्नपि वाक्ये #ेव्यपदेशात् "वायव्यं श्वेतमालभेत भूतिकामो वायुर्वै क्षेपिष्ठा देवता वायुमेव स्वेन भागधेयेनोपधावति स एवैनं भूतिं गमयति" इत्यादिषु कामिनः सिषाधयिषितफलसाधनत्वप्रकारोपदेशो-

3.2.40

ऽपि विध्यपेक्षित एवेति नातत्परत्वशङ्का युक्ता । एवमपेक्षितेऽपि फलसाधनत्वप्रकारे शब्दादेवावगते सति तत्परित्यागमश्रुतापूर्वादिपरिकल्पनं च प्रामाणिका न सहन्ते । लिङादयोऽपि देवताराधनभूतयागादेः प्रकृ-त्यर्थस्य कर्तृव्यापारसाध्यतां व्युत्पत्तिसिद्धां शब्दानुशासनानुमतामभिदधति; नान्यदलौकिकमिति प्रागेवो- क्तम् । तदेवं "वायुर्वै क्षेपिष्ठा देवता" इत्यादिशब्दाद्वाय्वादीनां फलप्रदत्वमवगम्यते । वाय्वाद्यात्मना च परम-पुरुष एवाराध्यतया फलप्रदायित्वेन चावतिष्ठित इति श्रूयते-"इष्टापूर्त्तं बहुधा जातं जायमानं विश्वं विभर्ति भुव-नस्य नाभिः । तदेवाग्निस्तद्वांयुस्तत्सूर्यस्तदुचन्द्रमाः" इति; अन्तर्यामिब्राह्मणे च "यो वायौ तिष्ठन् यस्य वायुः शरीरं, योऽग्नौ तिष्ठन्, य आदित्ये तिष्ठन्" इत्यादि श्रूयते । स्मर्यते च "यो यो यां यां तनुं भक्तः श्रद्ध-याऽर्चितुमिच्छति । तस्य तस्याचलां श्रद्धां तामेव दिधाम्यहम् ।। स तया श्रद्धया युक्तस्तस्याराधनमीहते । लभते च ततः कामान्मयैव विहितान् हि तान्" इति । अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च" इति, प्रभु- रिति फलप्रदायीत्यर्थः । "देवान् देवयजो यान्ति मद्भक्ता यान्ति मामपि । यान्ति मद्याजिनोऽपि माम्" इति च । लोके च कृष्यादिभिर्विचित्ररूपान् द्रव्यविशेषान् सम्पाद्य तै राजानं भृत्यद्वारेण साक्षाद्वाऽर्चयन्ति, अÐच्चतश्च राजा तत्तदर्चनानुगुणं पलं च प्रयच्छन् दृश्यते । वेदान्तास्तु अतिपतितसकलेतरप्रमाणसम्भावना-भूमिं निरस्तसमस्ताविद्यादिदोषगन्धं स्वाभाविकानवधिकातिशयापरिमितोदारगुणसागरं पुरुषोत्तमं प्रति- पाद्य तदाराधनरूपाणि च यागदानहोमात्मकानि, स्तुतिनमस्कारकीर्त्तनार्चनद्यानानि च तदाराधनानि, आराधितात्परस्मात्पुरुषाद्भोगापवर्गरूपं फल च वदन्तीति सर्वं समञ्जसम् ।। 40 ।।

।। इति फलाधिकरणम् ।। 8 ।।

इति श्रीभगवद्रामानुजविरचिते शारीरकमीमांसाभाष्ये

तृतीयस्याध्यायस्य द्वितीयः पादः ।।



3.3.1 सर्ववेदान्तप्रत्ययं चोदनाद्यविशेषात् ।। 1 ।।

3.3.1

उक्तं ब्रह्मोपासिसिषोपजननाय वक्तव्यं ब्रह्मणः फलदायित्वपर्यन्तम्, इदानीं ब्रह्मोपासनानां गुणोपसंहारविकल्पनिर्णयाय विद्याभेदचिन्ता प्रस्तूयते । प्रथमं तावदेकस्या वैश्वानरविद्यादिकायाः अनेकशाखासु श्रूयमाणायाः किमेकविद्यात्वम्? उत विद्याभेद? इति चिन्त्यते ।

3.3.1

अत एव "तेषामेवेतां ब्रह्मविद्यां वदेत शिरोव्रतं विधिवद्यैस्तुचीर्णम्" इति शिरोव्रतवतामाथर्वणिकानामेव विद्योपदोनियम उपपद्यते, विद्यैक्ये हि विद्याङ्गस्य शिरोव्रतस्यान्येषामपि शाखिनां प्राप्तेर्नियमो नोपपद्यते- एवं प्राप्ते उच्यते-सर्ववेदान्तप्रत्ययमेकमुपासनमिति, कुतः? चोदनाद्यविशेषात्, चोदना तावदुवपासीत विद्यादित्वेवं जातीयको धात्वर्थविशेषविधिः, आदिशब्देन "एकं वा संयोगरूपचोदनाख्याविशेषात्" इति कर्मकाण्डशाखान्तराधिकरणसूत्रोक्ताः संयोगरूपाख्या गृह्यन्ते, एषां चोदनादीनामविशेषात् सैवेयं वि- द्येति शाखान्तरे प्रत्यभिज्ञायते, तथा हि-छान्दोग्यवाजसनेयकयोः "वैश्वानरमुपास्ते" इति चोदना तावदेक-रूपा, वेद्यैकनिरूपणीयस्वरूपस्य विदिपर्यायस्योपासेर्वेद्यभूतवैश्वानरैक्यात् रूपमप्यविशिष्टम् । आख्या च वैश्वानरविद्येत्यविशिष्टा; फलसंयोगोऽप्युभयत्रापि ब्रह्मप्राप्तिरूपोऽविशिष्टः । अत एभिः प्रत्यभिज्ञाना-च्छाखान्तरेऽपि विद्यैक्यम् ।। 1 ।।

3.3.2

यत्तूक्तमविशेषपुनश्श्रवणात्प्रकरणान्तराच्च विधेयभेदप्रतीतेर्न विद्यैक्यमिति तदनुभाष्य परिहरति-

3.3.2 भेदान्नेति चेदेकस्यामपि ।। 2 ।।

3.3.2

अविशेषपुनश्श्रुत्या प्रकरणान्तराच्च विधेयभेदान्न विद्यैक्यमिति चेत् एकस्यामपि विद्यायां प्रतिपत्तृभेदात्पु-नःश्रुतिः प्रकरणान्तरं चोपपद्यते । यत्र ह्येकस्मिन् प्रतिपत्तरि पुनःश्रुतिः प्रकरणान्तरं च विद्यते तत्राऽन्यथा-नुपपत्त्या विधेयभेदाद्विद्याभेदः, प्रतिपत्तृभेदे तु तत्प्रतिपत्त्यर्थतया पुनःश्रुत्याद्युपपत्तेस्तत्र न विधेयान्तरसम्भ- वः ।। 2 ।।

3.3.3

यच्चोक्तं शिरोव्रतवतामाथर्वणिकानामेव विद्योपदेशनियमदर्शनाद्विद्याभेदः प्रतीयत इति, अत्राह -

3.3.3 स्वाध्यायस्य तथात्वे हि समाचारेऽधिकाराच्च सववच्च तन्नियमः ।। 3 ।।

3.3.3

नैतदस्ति-शिरोव्रतोपदेशनियमदर्शनं विद्याभेदं द्योतयतीति, शिरोव्रतस्य विद्याङ्गत्वाभावात्, स्वाध्यायस्य तथात्वे हि तन्नियमः- स्वाध्यायस्य तथात्वसिद्धयर्थं-तज्जन्यसंस्कारभाकत्वसिद्धयर्थं हि शिरोव्रतोपदेशनि- यमः, न विद्यायाः । कुत एतत्, "नैतदचीर्णव्रतोऽधीयीत" इति तस्याध्ययनसंयोगात्, समाचारेऽधिकाराच्च, समाचाराख्ये ग्रन्थे "इदमपि वेदव्रतेन व्याख्यातम्" इत्यतिदेशात्" "तेषामेवैतां ब्रह्मविद्यां वदेत" वेदविद्या-

3.3.4 दर्शयति च ।। 4 ।।

3.3.4

दर्शयति च श्रुतिरुपासनस्य सर्ववेदान्तप्रत्ययत्वम्, तथा हि छान्दोग्ये "तस्मिन् यदन्तस्तदन्वेष्टव्यम्" इत्यु-क्तवा "किं तत्र विद्यते यदन्वेष्टव्यम्" इति प्रश्नपूर्वकमपहतपाप्मत्वादिगुणाष्टकविशिष्टः परमात्मा तस्मिन्नु- पास्य इत्युक्तम् । तैत्तिरीयके तु छान्दोग्यस्थं प्रतिनिर्देशमुपजीव्य "तत्रापि दह्रं गगनं विशोकस्तस्मिन् यद-न्तस्तदुपासितव्यम्" इति गुणाष्टकविशिष्टस्य परमात्मन उपासनमुच्यते, तदुभयत्र विद्यैकत्वेन गुणोपसंहा-रादेवोपद्यपते ।। 4 ।।

3.3.5

तदेवं शाखान्तराधिकरणसिद्धं विद्यैक्यं स्थिरीकृत्य तत्प्रयेजनमाह -

3.3.5 उपसंहारोऽर्थाभेदाद्विधिशेषवत्समाने च ।। 5 ।।

3.3.5

एवं सर्ववेदान्तेषु समाने सत्युपासने वेदान्तान्तराम्नातानां गुणानां वेदान्तान्तरे उपसंहारः कर्त्तव्यः, कुतः?

विधिशेषवदर्थाभेदात्, यथैकस्मिन्वेदान्ते श्रुतो वैश्वानरदहरादिविधिशेषो गुणस्तद्विद्यासम्बन्धात्तदुपकार-रूपप्रयोजनसिध्द्यर्थमनुष्ठीयते, तथा वेदान्तान्तरोदितोऽपि तद्विद्यासम्बन्धित्वेन तदुपकाराविशेषादुपसंह- र्त्तव्य इत्यर्थः । चशब्दोऽवधारणे ।। 5 ।। ।। सर्ववेदान्तप्रत्ययाधिकरणं समाप्तम् ।।

3.2.6 अन्यथात्वं शब्दादिति चेन्नाऽविशेषात् ।। 6 ।।

3.2.6

एवं चोदनाद्यविशेषाद्विद्यैकत्वम्, एकत्वे च गुणोपसंहारः कर्त्तव्य इत्युक्तम्, अतः परं काश्चन विद्या अधिकृत्य प्रत्यभिज्ञाहेतुभूतचोदनाद्यविशेषोऽस्ति नेतीति निरूप्य निर्णीयते । अस्त्युद्गीथ-

3.2.6

विद्या वाजिनां छन्दोगानां च । वाजिनां तावत् "द्व्रया ह प्राजापत्या देवाश्चासुराश्च" इत्यारभ्य "ते ह वा देवा ऊचुः हन्तासुरान् यज्ञ उद्गीथेनात्ययाम" इत्युद्गीयेनासुरविध्वंसनं प्रतिज्ञायोद्गीथे वागादीमनः पर्यन्तदृष्टावसुरै-रभिभवमुक्तवा "अथ हेममासन्यं प्राणमूचुः" इत्यादिनोद्गीथे प्राणदृष्टया असुरपराभवमुकत्वा "भवत्यात्मना परऽस्य द्विषन् भ्रातृव्यो भवति य एवं वेद" इति शत्रुपराजयफलायोद्गीथे प्राणदृष्टिविर्हिता । एवं छन्दोगाना- मपि "देवासुरा ह वै यत्र संयेतिरे" इत्यारभ्य "तद्धदेवा उद्गीथमाजह्रुरनेनैनानभिहनिष्यामः" इत्युद्गीथेनासुर-पराभवं प्रतिज्ञाय तद्वदेवोद्गीथे वागादिदृष्टौ दोषमभिधाय "अथ ह य एवायं मुख्यप्राणस्तमुद्गीथमुपासाञ्चक्रिरे" सत्यादिनोद्गीथे प्राणदृष्टया असुरपराभवमुकत्वा 2यथाश्मानमाखणमृत्वा विध्वंसते एवं हैव स विध्वंसते य एवंविदि पापं कामयते" इति शत्रुपराभावायोद्गीथे प्राणदृष्टिर्विहिता, वेदनविषयविधिप्रत्ययाश्रवणेऽपि फल-

3.2.6

साधनत्वश्रवणाद्वेदनविषयो विधिः कल्प्यते । उद्गीथविद्यायु#ा#ः क्रत्वर्थत्वेन क्रतुसाद्गुण्यफलत्वेऽप्यार्थवांदिक- मपि फलं तदविरुद्धं ग्राह्यमेवेति देवताधिकरणे प्रतिपादितम् । तत्र संशय्यते किमत्र विद्यैक्यम्? उत नेति । किं युक्तं? विद्यैक्यमिति कुतः? उभयत्रोद्गीथस्यैवाध्यस्तप्राणभावस्योपास्यत्वश्रवणाच्चोदनाद्यविशेषात् । फलसंयोगस्तावच्छत्रुपरिभवरूपो न विशिष्यते, रूपमप्यध्यस्तप्राण भावोद्गीथाख्योंपास्यैक्यादविशिष्टम्, चोदना च विदिधात्वर्थगताऽविशिष्टा, आख्या चोद्गीथविद्येत्यविशिष्टा । अत्र राद्धान्तिच्छायया परिचोद्य परिहरति-अन्यथात्वं शब्दादिति चेन्नाविशेषात्-इति । यदुक्तं विद्यैक्यमिति, तन्नोपपद्यते, रूपभेदात्; रूपा-न्यथात्वं हि शब्दादेव प्रतीयते; वाजसनेयके हि "अथ हेममासन्यं प्राणमूचुस्त्वं न उद्गायेति तथेति तेभ्य एष प्राण उदगायत्" इत्युद्गानस्य कर्त्तरि प्राणदृष्टयाऽसुरपराभवमुकत्वा "य एवं वेद" इति कर्तर्येव प्राणदृष्टिरेवं-शब्दादवगम्यते, छान्दोग्ये "अथ ह य एवायं मुख्यः प्राणस्तमुद्गीथमुपासाञ्चक्रिरे" इत्युद्गानस्य कर्मण्युद्गीथे प्राणदृष्टयाऽसुरपराभवमुकत्वा "य एवंविदि पापं कामयते" इत्येवंशब्दात् कर्मण्येवोद्गीथे प्राणदृष्टिर्विहिता ।

3.2.6

अत एकत्र कर्त्तरि प्राणदृष्टिशब्दादन्यत्र कर्मणि प्राणदृष्टिशब्दाच्च रूपान्यथात्वं स्पष्टम् । रूपान्यथात्वे च विधेयभेदे सति केवलचोदनाद्यविशेषोऽकिञ्चित्कर इति विद्याभेद इति चेत्-तन्न, अविशेषेण ह्युभयत्रोद्गी-थसाधनकपरपरिभव उपक्रमे प्रतीयते, वाजसनेयके "ते ह देवा ऊचुर्हन्तासुरान् यज्ञ उद्गीथेनात्ययाम" इत्युपक्रमे श्रूयते, छान्दोग्येऽपि "तद्ध देवा उद्गीथमाजह्रुरनेनैनानभिहनिष्यामः" इति । अत उपक्रमाविरो- धाय "तेभ्य एष प्राण उदगायत्" इत्यध्यस्तप्राणभाव उद्गीथ उद्गानकर्मभूत एव पाकादिष्वोदनादिव-त्सौकर्यातिशयविवक्षया कर्त्तृत्वेनोच्यते; अन्यथोपक्रमगत उद्गीथशब्दः कर्त्तरिलाक्षणिकः स्यात्, अतो विद्यैक्यम् ।। 6 ।। इतिप्राप्ते प्रचक्ष्महे

3.3.7 न वा प्रकरणभेदात्परोवरीयस्त्वादिवत् ।। 7 ।।

3.3.7

नवेति पक्षं व्यावर्तयति, न चैतदस्ति, यद्विद्यैक्यमिति; कुतः? प्रकरणभेदात् "ओमित्येतदक्षरमुद्गीथमुपा-सीत" इति प्रकृतमुद्गीथावयवभूतं प्रणवं प्रस्तुत्य "एतस्य वा अक्षरस्योपव्याख्यानं भवति" "देवासुरा ह वै यत्र संयेतिरे" इत्यारभ्य "अथ ह य एवायं मुख्यः प्राणस्तमुद्गीथमुपासाञ्चक्रिरे" इत्युद्गीथाववयभूतप्रणवविष-यमुपासनं छन्दोगा अधीयते; वाजिनस्तु-तादृशप्राचीनप्रकरणाभावात्" हन्तासुरान् यज्ञ उद्गीथेनात्ययाम" इति-कृत्स्नमुद्गीथं प्रस्तुत्य "अथ हेममासन्यं प्राणमूचुस्त्वं न उद्गाय" इत्यादिकृत्स्नोद्गीथविषयमधीयते; अतः प्रकरणभेदेन विधेयभेदः, विधेयभेदे च रूपभेद इति न

विद्यैक्यम् । किञ्च "अथ ह एवायं मुख्य #ः प्राणस्तमुद्गी-

3.3.7

थमुपासाञ्चक्रिरे" इति पूर्वप्रकृतः उद्गीथावयवभूतः प्रणव एवाध्यस्तप्राणभावश्छन्दोगानामुपास्यः, वाजिना- न्तु कृत्स्नस्योद्गीथस्य कर्त्तोद्गाता प्राणदृष्टयापास्य इति । "अथ हेममासन्यं प्राणमुचुस्त्वं न उद्गायेति तथेति तेभ्य एष प्राण उदगायत" इत्युद्गातरि प्राणाध्यासं निर्दिश्य "य एवं वेद" इत्युद्गातैवाध्यस्तप्राणभाव उपास्यो विधीयते, अतश्च रूपभेदः । न चोद्गातर्युपास्ये विहिते "उद्गीथेनात्ययाम" इत्याख्यायिकोपक्रमविरोधः शङ्क-नीयः; उद्गातुरुपासने उद्गीथस्योद्गानकर्मभूतस्यावश्यापेक्षितत्वात्तस्यापि परपरिभवाख्यं फलं प्रति हेतुत्वात् । अतो रूपभेदाद्विद्याभेद इति चोदनाद्यविशेषेऽपि न विद्यैक्यम् । परोवरीयस्त्वादिवत्-यथैकस्यामपि शाखा-यामुद्गीथावयवभूते प्रणवे परमात्मदृष्टिविधानसाम्येऽपि हिरण्मयपुरुषदृष्टिविधानात् परोवरीयस्त्वादिगुण-विशिष्टदृष्टिविधानमर्थान्तरभूतम् ।। 7 ।।

3.3.8 संज्ञातश्चेत्तदुक्तमस्ति तु तदपि ।। 8 ।।

3.3.8

उद्गीथविद्येति संज्ञैक्यात् तत्-विद्यैक्यमुक्तं चेत्-तत् संज्ञैक्यं विधेयभेदेऽप्यस्त्यैव; यथा अग्निहोत्रसंज्ञानि-त्याग्निहोत्रे, कुण्डपायिनामयनाग्निहोत्रे च, यथा चोद्गीथविद्येति छान्दोग्ये प्रथमप्रापाठकोदितासु बह्वीसु विद्यासु ।। 8 ।।

3.3.9 व्याप्तेश्च समञ्जसम् ।। 9 ।।

3.3.9

छान्दोग्ये प्रथमप्रपाठके उवरास्वपि विद्यासूद्गीथावयवस्य प्रणवस्य प्रथमप्रस्तुतस्योपास्यत्वेन व्याप्तेश्च तन्म-ध्यगतस्य "तद्ध देवा उद्गीथमाजह्रुः" सत्युद्गीथशब्दस्य प्रणवविषयत्वमेव समञ्जसम् । अवयवे च समुदाय-शब्दः "पटो दग्धः" इत्यादिषु दृश्यते । अतश्चोद्गीथावयवभूतः प्रणव एवोद्गीथशब्दनिर्दिष्ट इति स एव प्राण-

3.3.9

दृष्टययोपास्यः छान्दोग्ये प्रतिपत्तव्यः । वाजसनेयके तु कृत्स्नोद्गीथविषय उद्गीथशब्द इति कृत्स्नोद्गीथस्य कर्त्तोद्गाता प्राणदृष्टयोपास्य इति विद्यानानात्वं सिद्धम् ।। 9 ।। ।। अन्यथात्वाधिकरणं समाप्तम् ।।

3.3.10 सर्वाभेदादन्यत्रेमे ।। 10 ।।

3.3.10

छान्दोग्यवाजसनेयकयोः प्राणविद्याऽऽम्नायते, "यो ह वै ज्येष्ठं श्रेष्ठं च वेद ज्येष्ठश्च ह वै श्रेष्ठश्च भवति प्राणो वाव ज्येष्ठश्च श्रेष्ठश्च" इत्यादि । तत्र ज्यैष्ठयश्रैष्ठयगुणकं प्राणमुपास्यं प्रति- पाद्य वाक्चक्षुःश्रोत्रमनस्सु वसिष्ठत्वप्रतिष्ठात्वसंपव्वायतनत्वाख्यान् गुणान् प्रतिपाद्य वागादीनां दहेस्य च

3.3.10

प्राणायत्तस्थितित्वेन तदायत्ततत्तत्कार्य्यत्वेन च प्राणस्य श्रैष्ठयं प्रतिपाद्य वागादिसम्बन्धितया श्रुतान् वसि-ष्ठत्वादीन् गुणांश्च प्राणसम्बन्धितया प्रतिपादयति । एवं छान्दोग्यवाजसनेयकयोर्ज्यैष्ठयश्रैष्ठयगुणको वसि-ष्ठत्वादिगुणकश्च प्राण उपास्यः प्रतिपाद्यते । कौपीतर्कानां तु प्राणविद्यायां तथैव ज्यैष्ठयश्रैष्ठयगुणकः प्राण उपास्यः प्रतिपादितः, न पुनर्वासिष्ठत्वादयो वागादिसम्बन्धिनो गुणाः प्राणसम्बन्धितया प्रतिपादिताः । तत्र संशयः- किमत्र विद्या भिद्यते? उत न? इति, किं युक्तम्? भिद्यते इति । कुतः? रूपभेदात् । यद्यप्युभयत्र प्राण एव ज्यैष्ठयश्रैष्ठयगुणक उपास्यः, तथाऽप्येकत्र वसिष्ठत्वादिभिरपि गुणैर्युक्तः प्राण उपास्यः प्रतीयते; इतरत्र तु तद्विधुर इत्युपास्यरूपभेदाद्विद्याभेदः- इति प्राप्ते व्रूमः-सर्वाभेदादन्यत्रेमे, नात्र विद्याभेदः, अन्यत्र कौषीतकीनां प्राणविद्यायामपि इमे वसिष्ठत्वादयो गुणा उपास्याः सन्ति, कुतः? सर्वाभेदात्-प्रतिज्ञातप्राण-ज्यैष्ठयश्रैष्ठयोपपादनप्रकारस्य सर्वस्य तत्राप्यभेदात् । तथा हि छन्दोगवाजसनेयिनां प्राणविद्यायाम् "एता ह वै देवता अहंश्रेयसे व्यूदिरे" "अहंश्रेयसे विवदमानाः" इति चोपक्रम्य वागाद्यहकैकापक्रमणे अन्येषां सप्राणा-नामिन्द्रियाणां शरीरस्य च स्थितिं तत्तत्कार्यं चाविकलं प्रतिपाद्य प्राणोत्क्रमणे सर्वेषां विशरणमकार्यकरत्वं चाभिधाय सर्वेषांप्राणादीनस्थितित्व-तदधीनकार्यत्वाभ्यां प्राणस्य ज्यैष्ठयमुपपादितम् । एवमुपपादितं वा-गादिकार्यस्य प्राणाधीनत्वम् । "अथ हैनं वागुवाच यदहं वसिष्ठाऽस्मि त्वं तद्वसिष्ठोऽसि" इत्यादिना वागा-दिभिरनूद्यते । कौषीतकीनां प्राणविद्यायामपि प्राणज्यैष्ठयश्रैष्ठयप्रतिपादनाय वागादिषु वसिष्ठात्वादयः प्रति-

3.3.10

पादिताः । "अथ हेमा देवताः प्रजापतिं पितरमेत्याव्रुवन् को वै नः श्रेष्ठः" इत्यादिना वागादिगता गुणा वागा-दयश्च देहश्च प्राणाधीनाः इति प्राणस्य ज्यैष्ठयमुपपादितम्, वागादिभिः स्वस्वगुणानां वसिष्ठत्वादीनां प्राणा-धीनत्वानुवादमात्रं तु न कृतम्, नैतावता रूपभेदः, वागादीनां वसिष्ठत्वादिगुणान्वितानां प्राणाधीनकार्य-त्वोपपादनेनैव प्राणस्य वागादिवसिष्ठत्वादिगुणहेतुत्वस्य सिद्धत्वात्, तदेव हि प्राणस्य वसिष्ठत्वादिगुण-योगित्वं; यद्वागादिवसिष्ठत्वादिहेतुत्वम् । अतोऽत्रापि वसिष्ठत्वादिगुणयोगात् प्राणो ज्येष्ठः प्रतिपन्न इति नास्ति विद्याभेदः ।। 10 ।। ।। सर्वाभेदाधिकरणं समाप्तम् ।।

3.3.11

प्राणविद्याङ्गविषयमन्यदपि निरूपणमनन्तरमेव करिष्यते, यथा प्राणस्य वसिष्ठत्वाद्यनुसन्धानेन विना ज्यै-ष्ठयश्रैष्ठयानुसन्धानानुपपत्तेरनुक्तानामपि वसिष्ठत्वादीनां कौपीतकीप्राणविद्यायां प्राप्तः, तथा ब्रह्मस्वरूपा-नुसन्धानं यैर्गुणैर्विना नोपपद्यते ते ब्रह्मविद्यासु सर्वास्वनुसन्धेया इत्ययमर्थः प्रतिपाद्यते-

आनन्दादयः प्रधानस्य ।। 11 ।।

3.3.11

अत्र ब्रह्मस्वरूपगुणानां सर्वासु परविद्यासूपसंहारोऽस्ति, नेति विचार्यते । अप्र-करणाधीतानामुपसंहारे प्रमाणभावात् प्रकरणश्रुतानामेवोपसंहार इति, एवं प्राप्ते व्रूमः- आनन्दादयः प्रधान-स्य, अभेदादिति वर्त्तते, प्रधानस्य गुणिनो ब्रह्मणः गुणिनो ब्रह्मणः सर्वेषूपासनेष्वभेदात् गुण्यपृथग्भावाद्गु-णानां सर्वत्रानन्दादयस्तद्गुणा उपसंहर्त्तव्याः ।। 11 ।।

3.3.12

एवं तर्हि गुण्यपृथग्भावादेवानन्दादिवत् प्रियशिरस्त्वादयोऽपि "तस्य प्रियमेव शिरः" इत्यादौ ब्रह्मगुणत्वेन श्रुताः सर्वत्र प्रसज्येरन्, नेत्याह-

3.3.12 प्रियशिरस्त्वाद्यप्राप्तिरुपचयापचयौ हि भेदे ।। 12 ।।

3.3.12

ब्रह्मस्वरूपगुणानां प्राप्तावुच्यमानायां प्रियशिरस्त्वादीनामप्राप्तिः तेषामब्रह्मगुणत्वात्; ब्रह्मणः पुरुषविध-त्वरूपणमात्रान्तर्गतत्वात् प्रियशिरस्त्वादीनाम् । अन्यथा शिरःपक्षपुच्छाद्यवयवभेदे सति ब्रह्मणोऽप्युपच-यापचयौ प्रसज्येयाताम् । तथा च सति "सत्यं ज्ञानमनन्तं ब्रह्म" इत्यादि विरुध्यते ।। 12 ।।नन्वेवमेव ब्रह्मसम्बन्धिनामेवैश्वर्यगाम्भीर्यौदार्यकारुण्यादीनां गुणानामनन्तानां गुण्यपृथक्स्थितत्वमात्रेण

3.3.13

अनन्तरसूत्रस्य शङ्कामाह - नन्विति । एवमेवेत्येवकारः, एवमेव प्रसञ्जेरत्रित्युत्तरत्रान्वयात् प्रसङ्गस्यावर्जनीय तत्राश्रुतानामप्युसंहारे सर्वे सर्वत्र प्रसज्येरन्, आनन्त्यादुपसंहाराशक्तिश्च, तत्राह -

3.3.13 इतरे त्वर्थसामान्यात् ।। 13 ।।

3.3.13

तु शब्दश्चोद्यं व्यावर्त्तयति, इतरे त्वानन्दादयः अथसामान्यत्सर्वत्रानुवर्त्तन्ते । ये त्वर्तसमानाः- अर्थस्वरूप-निरूपणधर्मत्वेनार्थप्रतीत्यनुन्धिनस्तेऽर्थस्वरूपवत्सर्वत्रानुवर्त्तन्ते । ते च गुणाः सत्यज्ञानान्दामलत्वानन्त-त्वानि । "यतो वा इमानि" इत्यादिना जगत्कारणतयोपलक्षितं ब्रह्म "सत्यं ज्ञानमतन्तं ब्रह्म" "आनन्दो बैह्म"

3.3.13

इत्यानन्दादिभिर्हि स्वरूपतो निरूप्यते । अत उपास्वब्रह्मस्वरूपावगमाय सर्वासु विद्यास्वानन्दादयोऽनुव- र्त्तन्ते । ये तु निरूपितस्वरूपस्य ब्रह्मणः कारुण्यादयोगुणाः प्रतिपन्नाः, तेषां गुण्यपृथक्स्थितत्व्रेपि प्रतीत्य-नुबन्धित्वाभावात् ये यत्र श्रुतास्ते तत्रोपसंहार्या इति निरवद्यम् ।। 13 ।।

3.3.14

यद्युपचयापचयप्रसङ्गात् प्रियशिरस्त्वादयो ब्रह्मणः पुरुषविधत्वरूपणमात्रार्थाः, न तु ब्रह्मगुणाः । तर्ह्यतथा-रूपस्य ब्रह्मणस्तथात्वेन रूपणं किमर्थं क्रियते, अतताभूतस्य हि तथात्वरूपणे केनचित्प्रयोजनेन भवित- व्यम्, "यथा आत्मानं

रथिनं विद्धि" इत्यादिनोपासकस्य तदुपकरणानां च रथिरथादित्वरूपणम् उपास-नोपकरण भूतशरीरेन्द्रियादिवशीकरणार्थं क्रियत इत्युक्तम् । न चेह तथाविधं किञ्चित्प्रयोजनं दृश्यते इति बलाद्व्रह्मगुणत्वं प्रियशिरस्त्वादीनामभ्युपेत्यम् । तत्राह -

3.3.14 आध्यानाय प्रयोजनाभावात् ।। 14 ।।

3.3.14

प्रयोजनान्तराभावादाध्यानायां रूपणोपदेशः क्रियते । आध्यानम्- अनुचिन्तनम्, उपासनमुच्यते "ब्रह्मविदा-पनोति परम्" इत्यत्रोपदिष्टाध्यानरूपवेदनसिद्धये ह्यानन्दमयब्रह्मप्रतिपत्त्यर्थमानन्दमयं ब्रह्म प्रियमोदादिरूपेण विभग्य शिरः पक्षादित्वेन रूपयित्वोपदिश्यते । यथा अन्नमयः पुरुषोऽयं देहः शिरः पक्षादिभिः "तस्येदमेव शिरः" इत्यादिना बुद्धावारोप्यते, यथा च प्राणमयमनोमयविज्ञानमयाः "तस्य प्राण एव शिरः" इत्यादिना

3.3.14

प्राणाद्यवयवैर्बुद्धावारोप्यन्ते; एवमेभ्योऽर्थान्तरभूतस्तदन्तरात्माऽऽनन्दमयोऽपि प्रियमोदादिभिरेकदेशैः शिरःप्रभृतित्वेन रूपितैराध्यानाय बुद्धावारोप्यते । एवमानन्दमयोपलक्षणत्वात् प्रियशिरस्त्वादीनां न सर्वदा आनन्दमयप्रतीतावनुवर्त्तन्ते ।। 14 ।।

3.3.15 आत्मशब्दाच्च ।। 15 ।।

3.3.15

"अन्योऽन्तर आत्माऽऽनन्दमयः" इत्यात्मशब्देन निर्देशादात्मनश्च शिरःपक्षपुच्छासम्भवात् प्रियशिरस्त्वाद-यस्तस्यसुखप्रतिपत्त्यर्थं रूपणमात्रमिति गम्यते ।। 15 ।।

3.3.16

ननु "अन्योऽन्तर आत्मा प्राणमयः" "अन्योऽन्तर आत्मा मनोमयः" इत्यात्मशब्दस्याऽनात्मस्वपि पूर्वं प्रयुक्तत्वात् "अन्योऽन्तर आत्माऽऽनन्दमयः" इत्यात्मशब्दस्यात्मविषयत्वं कथं निश्चीयते, तत्राह -

3.3.16 आत्मगृहीतिरितरबदुत्तरात् ।। 16 ।।

3.3.16

"अन्योऽन्तर आत्माऽऽनन्दमयः" इत्यत्रात्मशब्देन परमात्मन एव ग्रहणम्; इतरवत्, यथा इतरत्र "आत्मा वा इदमेक एवाग्र आसीत् स ईक्षत लोकान्नु सृजै" इत्यादिष्वात्मशब्देन परमात्मन एव ग्रहणम्; तद्वत् । कुत एतत्? उत्तरात् "सोऽकामयत बहु स्यां प्रजायेय" इत्यानन्दमयविषयादुवराद्वाक्यात् ।। 16 ।।

3.3.17 अन्वयादिति चेत्स्यादवधारणात् ।। 17 ।।

3.3.17

 

पूर्वत्र प्राणमयादिष्वनात्मस्वात्मशब्दान्वयदर्शनान्नोत्तरान्निश्चेतुं शक्यत इति चेत्-स्यादवधारणात्, स्यादेव निश्चयः, कुतः? अवधारणात्, पूर्वत्रापि "तस्माद्वा एतस्मादात्मन आकाशः सम्भूतः" इति परमात्मन एव

3.3.18 कार्य्याख्यानादपूर्वम् ।। 18 ।।

3.3.18

पूर्वप्रस्तुतप्राणविद्याशेषभूतम् इदानीं चिन्त्यते । छान्दोग्यावाजसनेकयोर्ज्येष्ठं श्रेष्ठं च प्राणमुपास्यमक्तवा प्राणस्य वासस्त्वेनापोऽभिधीयन्ते । छान्दोग्ये तावत्" "सा होवाच किं मे वासो भविष्यतीत्याप इति होजुस्तमाद्वा एतदशिष्यन्तः पुरस्ताच्चोपरिष्टाच्चाद्भिः परिदधति लम्भुको ह वासो भवत्यनग्नो भवति" इति । वाजसनेयके किं मे वासः" इति प्राणेन पृष्टा वागादय ऊचुः "आपो वास इति तद्विद्वांशश्श्रोत्रिया अशिष्यन्त आचामन्त्यशित्वा चाचामन्ति एतमेव तदनमनग्नं कुर्वन्तो मन्यन्ते" "तस्मादेवंविदशिष्यन्नाचामेदशित्वा चाचामेदेतमेव तदनमनग्नं कुरुते" इति । तत्र संशयः किमत्राचमनं विधीयते? उतायां प्राणवासस्त्वानुसन्धानम्? इति । "अशिष्यन्नाचामेदशित्वा चाचामेत्" इति आचमने विधिप्रत्ययश्रवणात् "एतमेव तदनमनग्नं कुरुते" इति वेदने विधिप्रत्ययाभावादनग्नतासंकीर्त्तनस्य स्तु-

3.3.18

त्यर्थतयाऽन्वयोपपत्तेश्च, भोजनाङ्गस्याचमनस्य स्मृत्याचारप्राप्तत्वेन विधिप्रत्ययवलात्प्राणविद्याङ्गमाचमना-न्तरं विधीयते-इति प्राप्ते व्रूमः- आचमनीयानामषां प्राणस्य वसस्त्वानुसन्धानमेवेहापूर्वमप्राप्तं विधीयते, कार्य्याख्यानात्-अप्राप्ताख्यानात्, अप्राप्ताख्याने शब्दस्यार्थवत्त्वादित्यर्थः । एतदुक्तं भवति-"किं मे वासः" "आपो वासः" "अद्भिः परिदधति" "एतमेव तदनमनग्नं कुरुते" इत्युपक्रमोपसंहारयोर्वाक्यस्याषां प्राणवासो-दृष्टिपरत्वप्रतीतेराचमनस्य स्मृत्याचारप्राप्तत्वादाचमनमनूद्याचमनीयास्वप्सु प्राणवाससत्वानुसन्धानं विधी-यते-इति । अत एव च्छान्दोग्ये "तस्याद्वा एतदशिष्यन्तः पुरस्ताच्चोपरिष्याच्चाद्भिः परिदधति" इत्यद्भिः परि-धानमेवोक्तम्; नाचमनम् ।। 18 ।। ।। कार्याख्यानाधिकरणं समाप्तम् ।।

3.3.19 समान एवं चाभेदात् ।। 19 ।।

3.3.19

वाजसनेयके अग्निरहस्य शाण्डिल्यविद्याऽऽम्नाता, "सत्यं ब्रह्मेत्युपासीत अथ खलु क्रतुमयोऽयं पुरुषः" इत्यारभ्य "स आत्मानमुपासीत मनोमयं प्राणशरीरं भारूपं सत्यसङ्कल्पमाकाशा-

3.3.19

त्मानम्" इति । तथा तस्मिन्नेव बृहदारण्यके पुनरपि शाण्डिल्यविद्याऽऽम्नायते "मनोमयोऽयं पुरुषो भाः सत्यं तस्मिन्नन्तरर्हृदय यथा व्रीहिर्वा यवो वा स एष सर्वस्य वशी सवर्स्येशानः सर्वस्याधिपतिः सर्वमिदं प्रशास्ति यदिदं किञ्च" इति तत्र संशयः- किमत्र भिद्यते? उत नेति । संयोगचोदनाख्यानामविशेषेऽपि वशि-त्वाद्युपास्यगुणभेदेन रूपभेदाद् विद्याभेदः- इति प्राप्त उच्यते-समान एवमिति । यथाऽग्निरहस्ये "मानेमयः प्राणशरीरः भारूपः सत्यसङ्कल्पत्वगुणगणः श्रुतः, एवं वृहदारण्यकेऽपि मनोमयत्वादिके समाने सत्यधि- कस्य वशित्वादेश्च सत्यसङ्कल्पत्वगुणाभेदान्न रूपभेदः; अतो विद्यैक्यम् ।। 19 ।।

।। समानाधिकरणं समाप्तम् ।।

3.3.20 सम्बन्धादेवमन्यत्रापि ।। 20 ।।

3.3.20

वृहदारण्यके श्रूयते-" "सत्यं ब्रह्म" इत्युपक्रम्य "तद्यत्सत्यमसौ स आदित्यो य एष एतस्मिन्मण्डले पुरुषो पश्चायं दक्षिणेऽक्षिन्" इत्युपक्रम्य आदित्यमण्डलेऽक्षिणि च सत्यस्य ब्रह्मणो व्या- हृतिशरीरत्वेनोपास्यत्वमुक्तवा "तस्येपनिषदहरित्यधिदैवतम्" "तस्योपनिषदहमित्यध्यात्मम्" इति द्वे उप-

3.3.20

निदौ- रहस्यनामनी उपासनशेषतयाऽऽम्नायेते; ते किं यथाश्रुतस्थानविशेषनियतत्वेन व्यवस्थिते? उतोभय-त्रोभे अनियमेन? इति संशये सत्यस्य व्याहृतिशरीरस्यैवोपास्यस्य ब्रह्मणो द्वयोः स्थानयोः सम्बन्धादुणस्यै- क्येन रूपाभेदात् संयोगाद्यभेदाच्च विद्यैक्यादनियमेनेति प्राप्तम् । तदिदमुच्यते-सम्बन्धादेवमन्यत्रापि-इति । यथा मनोमयत्वादिगुणविशिष्टस्यैकत्वादुपास्यैक्येन रूपाभेदाद्विद्यैक्याद् गुणोपसंहारः, एवमन्यत्राऽक्ष्यादि-त्यसम्बन्धिनो ब्रह्मणः सत्यस्यैकत्वेन विद्यैक्यादुभयोरुभयत्रोपसंहारः ।। 20 ।।

3.3.21

एवं प्राप्ते प्रचक्ष्महे -

3.3.21 न वा विशेषात् ।। 21 ।।

3.3.21

न वैतदस्ति-यद्विद्यैक्यादुपसंहारः- इति । कुतः विशेषात्-उपास्यरूपविशेषात् । ब्रह्मण एकत्वेऽप्येकत्रादित्य-मण्डलस्थतयोपास्यत्वम्, इतरत्राक्ष्याधारतयोपास्यत्वमिति स्थानसम्बन्धित्वभेदेन रूपभेदाद्विद्याभेदः ।। नैवं शाण्डिल्यविद्याया उपास्यथानां भिद्यते उभयत्र हृदयाधारत्वेनोपास्यत्वात्, अतो व्यस्थिते इति ।। 21 ।।

3.3.22 दर्शयति च ।। 22 ।।

3.3.22

दर्शयति चाक्ष्याधारादित्याधारयोर्गुणानुपसंहारम् "तस्यैतस्य तदेव रूपं यदमष्य रूपम्" इत्यादिना रूपाद्य-तिदेशेन । स्वतो ह्यप्राप्तावतिदेशेन प्र्राप्त्यपेक्षा ।। 22 ।। ।। सम्बन्धाधिकरणं समाप्तम् ।।

3.3.23 सम्भृतिद्युव्याप्त्यपि चातः ।। 23 ।।

3.3.23

तै रीयके नारायणीयानां खिलेषु च "ब्रह्म ज्येष्ठा वीर्याः सम्मृतानि ब्रह्माग्रे ज्येष्ठं

3.3.23

दिवमाततान । ब्रह्म भूतानां प्रथमोऽत जज्ञे तेनार्हति ब्रह्मणा स्पर्द्धितुं कः" इति ब्रह्मणि ज्येष्ठानां वीर्याणां सम्भृतिः द्युव्याप्तिश्चेत्यादिगुणजातमाम्नातम् । तेषामुपासनविशेषमनारभ्याधीतानां गुणानां सर्वासु विद्य-सूपसंहारे प्राप्ते उच्यते-सम्भृतिद्युव्याप्त्यपि-इति । सम्भृतिद्यव्याप्तीति सामाहारद्वन्द्वादेकवद्भावः । सम्भृ-त्यादकमनारभ्याधीतमपि अत एव स्थानभेदाद्वयवस्थाप्यम्; न सर्वत्रोपसंहर्त्तव्यम् । कथमनारभ्याधीतानां स्थानविशेषनियतत्वम् स्वसामर्थ्यादिति व्रूमः, द्यव्याप्तिस्तावद्धृदयाद्यल्पस्थानगोचरासु विद्यासु नोपसंहर्त्तुं शक्या; सम्भृत्यादयोऽपि तत्सहचारिणः तत्तुल्यदेशा इत्यल्पस्थानविषयासु विद्यास्वनुपसंहार्याः । शाण्डि-ल्यदहरादिविद्यास्वल्पस्थानविषयासु "ज्यायान् पृथिव्याः" "यावान् वा अयमाकाशस्तावानेषोऽन्तर्हृदय आकाशः" इत्यादयस्तत्र तत्राशक्योपसंहाराः मनोमयत्वापहतपाप्मत्वादिविशिष्टस्योपास्यस्य माहात्म्य-प्रतिपादनपराः ।। 23 ।। ।। सम्भृत्यधिकरणं समाप्तम् ।।

3.3.24 पुरुषविद्यायामपि चेतरेषामनाम्नानात् ।। 24 ।।

3.3.24

तैत्तिरीयके पुरुषविद्याऽऽम्नायते "तस्यैवं विदुषो यज्ञस्याऽऽत्मा यजमानः श्रद्धा पत्नी शरीरमिध्ममुरो वेदिलोमानि वर्हिः" इत्यादिका । छान्दोग्येऽपि पुरुषविद्याऽऽम्नायते "पुरुषो वाव यज्ञस्तस्य यानि चतुर्विशतिवर्षाणि" इत्यादिका । तत्र संशयः- किमत्र विद्या भिद्यते? उत नेति । पुरुषविद्येति नामैक्यात्पुरुषावयवेषु यज्ञावयवकल्पनसाम्येन रूपैक्यात्तैत्तिरियके फलसंयोगाश्रवणात् "प्र ह षोडशं वर्षशतं जीवति" इति छान्दोग्येश्रुतस्यैव पुरुषविद्याफलत्वात् फलसंयोगस्याप्यविशेषात् विद्यैक्यम्-इति प्राप्त उच्यते-

3.3.24

उभयत्राम्नातयोर्विद्यायोः पुरुषविद्यात्वेऽपि विद्याभेदोऽस्त्येव, कुतः? इतरेषामनाम्नानात् । तथा हि "यत्सायं प्रातर्मध्यन्दिनं च तानि सवनानि" इत्यादयस्तैत्तिरीयके आम्नाताः छान्दोग्ये सवनत्वेन नाम्नायन्ते, त्रेधा विभक्तं पुरुषायुषं छान्दोग्ये सवनत्वेन कल्प्यते । छान्दाग्ये श्रुतानामशिशिषादीनां दीक्षादित्वकल्पनं तैत्ति-रीयके न कृतम्, यजमानपत्न्यादिपरिकल्पनं चान्यथा । अतो रूपमुभयत्र भिद्यते, तथा फलसंयोगोऽपि भिद्यते, तैत्तिरीयके हि पूर्वानुवाके "ब्रह्मणेत्वामहसे ओमित्यात्मानं युञ्जीत" इति ब्रह्मविद्यामभिधाय तत्फ-लत्वेन "ब्रह्मणो महिमानमाप्नोति" इत्युकत्वा "तस्यैवं विदुषः" इत्यादिनाऽऽम्नाता पुरुषविद्या अस्यैव ब्रह्म-विदुषो यज्ञत्वकल्पनमिति गम्यते । अतो ब्रह्मविद्याङ्गत्वात् ब्रह्मप्राप्तिरेवात्र फलम्, "फलवत्सन्निधावफलं तदङ्गम्" इति च न्यायात्तैत्तिरीयकाम्नादो पुरुषविद्या ब्रह्मविद्याङ्गमिति गम्यते । छान्दोग्ये त्वायुःप्राप्तिफला

3.3.24

पुरुषविद्येत्युक्तम् । अतो रूपसंयोगयोर्भेदाद्विद्याभेद इत्येकत्राम्नातानां गुणानामितरत्रानुपसंहारः ।। 24 ।।

।। पुरुषविद्याधिकरणं समाप्तम् ।।

3.3.25 वेधाद्यर्थभेदात् ।। 25 ।।

3.3.25

आथवर्णिका उपनिषदारम्भे "शुक्रं प्रविष्य हृदयं प्रविध्य" इत्यादीन्मन्त्रानधीयते, सामगाश्च रहस्यब्राह्मणा- रम्भे "देव सवितः प्रसुव यज्ञं प्रसुव" इत्याद्यामनन्ति; काठकास्तैत्तिरीयकाश्च "शंनो मित्रश्शं वरुणः" इत्या-दिकम्; शाययायनिनश्च "श्वेतोऽश्वो हरिनीलोऽसि" इत्यादिकम्: ऐतरेयिणस्तु महाब्रतब्राह्मणमधीयते "इन्द्रो हवै वृत्रं हत्वा महानभवत्" इत्यादि; कौषीतकिनोऽपि महाव्रतब्राह्मणमेव "प्रजापतिर्वै संवत्वरस्तस्यैष आत्मायन्महाव्रतम्" इति । वाजसनेयिनस्तु प्रवर्ग्यब्राह्मणम् "देवा ह वै सत्रं निषेदुः" इत्यादि । तत्र संशयः- किमुपनिषदारम्भेष्वधीताः "शुक्रं प्रविध्य" "शं नो मित्र" इत्यादयो मन्त्राः

3.3.25

इत्यादीनामभिचारादिशेषत्वमवम्गयते, एवमेव "ॠतं वदिष्यामि" "तेजस्विनाऽवधीतमास्तु" इत्यादिमन्त्र-सामर्थ्यादेव स्वाध्यायशेषत्वं "शन्नोमित्र" इत्यादिमन्त्राणामवम्यते अतो न तेषां विद्याङ्गत्वमिति । "शुक्रं प्रविध्य" इत्यादीनां प्रवर्ग्यादिब्राह्मणानां चेह पाठो दिवाकीत्र्त्यत्वारण्येऽनुवाक्यत्वकृतः ।। 25 ।।

।। वेधाद्यधिकरणं समाप्तम् ।।

3.3.26 हानौ तूपायनशब्दशेषत्वात्कुशाच्छन्दस्तुत्युपगानवत्तदुक्तम् ।। 26 ।।

3.3.26

 

छन्दोगा आमन्ति "अश्व इव रोमणि विधूय पापं चर्न्द इव रोहोर्मुखात्प्रमुच्यधूत्वा शरीरमकृतं कृतात्मा ब्रह्मलोकमभिसंभवानि" इति; आथर्वाणिकाश्च "तदा विद्वान् पुण्यपापे विधूय निरञ्जनः परमं साम्यमुपैति" इति; शाट्यायनिनस्तु "तस्य पुत्रा दायमुपयन्ति सुहृदः साधुकृत्यां द्विषन्तः पापकृत्याम्" इत्यादि । कौषीतकिनस्तु "तत्सुकृतदुष्कृते धूनुते तस्य प्रिया ज्ञातयः सुकृतमुपयन्ति अप्रिया दुष्कृतम्" इति । एवं क्कचित्पुण्यपापयोर्हानिः,क्कचित्प्रियाप्रियेषु तत्प्राप्तिः, क्कचिदुभयं च श्रुतम् । तदुभयमेकैकविद्यायां श्रुतमपि सर्वविद्याङ्गमास्थेयम्, सर्वब्रह्मविद्यानिष्ठस्यापि ब्रह्म प्राप्नुवतः पुण्यपापप्रहाणस्यावश्यम्भावित्वात #् प्रहीण-

3.3.26

विषयत्वाच्चोपायनस्य । तच्चिन्तनं च विधीयमानं सर्वविद्याङ्गं भवितुमर्हति । तत्रेदं विचार्यते-हानिचिन्तन-मुपायनचिन्तनमुभयचिन्तनं च विकल्पेरन्, उपसंह्रियेरन् वा । किं युक्तम्? विकल्पेरन्निति कुतः? पृथगा-म्नानसामर्थ्यात् । ससुच्चये हि सर्वत्रोभयानुसन्धानं स्यात्, तच्च कौषीतर्कावाक्येनैव सिद्धमित्यन्यत्राम्नान-मनर्थकमेव स्यात् । अतोऽनेकत्राम्नानस्य विकल्प एव प्रयोजनम् । न चाध्येतृभेदेन परिहर्तुं शक्यमनेक-त्राम्नानम्, अविशेषपुनः श्रवणं ह्यध्येतृभेदपरिहार्यम्, अत्र तु हानिरेव द्वयोः शाखयोः, उपायनमेव चैक- स्याम् । न च विद्याभेदेन व्यवस्थापयितुं शक्यम्, सर्वशेषभूतमिदमनुसन्धानमित्युक्तत्वात् ।

अत्रेदमुच्यते-हानौ तूपायनशब्दशेषत्वात्-इति । तुशब्दः पक्षं व्यावर्त्तयति; हानाविति प्रदर्शनार्थम्, केवला- यां हानौ केवले चोपायने श्रूयमाणे तयोरितरेतरसमुच्चयोऽवश्यं भावी कुतः? उपायनशब्दशेषत्वात्-उपायन-

3.3.26

शब्दस्य हानिवाक्यशेषत्वात् । उपायनवाक्यस्य हि हानिवाक्यशेषत्वमेवोचितम्, विदुषा त्यक्तयोः पुण्यपा-पयोः प्रवेशस्थानवाचित्वादुपायनवाक्यस्य ।। प्रदेशान्तराम्नातस्य वाक्यस्य प्रदेशान्तराम्नातवाक्यशेषत्वे दृष्टान्ता उपन्यस्यन्ते - कुशाच्छन्दस्तुत्युपगानवत् - इति । कौषीतकिनः "कुशा वानस्पत्याः" इत्यामनन्ति,

3.3.26

शाट्यायनिनां तु "औदुम्बर्य्यः कुशाः" इति वाक्यं सामान्येन वानस्पत्यत्वेनावगताः कुशाः औदुम्बर्य्य इति विशिंपत्तद्वाक्यशेषतामापद्यते; तथा "देवसुराणां छन्दोभिः" इत्यादिनाऽविशेषेण देवासुराणां छन्दसां प्रसङ्गे "देवच्छन्दांसि पूर्वम्" इति वचनं क्रमविशेषं प्रतिपादयत्तद्वाक्यशेषतरं गच्छति । तथा "हिरण्येन षो-डशिनः स्तोत्रमुपाकरोति" इत्यविशेषेण प्राप्त "समयाविषिते सूर्ये षोडशिनः स्तोत्रमुपाकरोति" सति विशे-

3.3.26

षविषयं वाक्यं तद्वाक्यशेषतां भजते; तथा ॠत्विज उपगायन्ति" इत्यविशेषप्राप्तस्य "नाध्वर्युरुपगायेत्" इति वाक्यमनध्वर्युविषयतामवगमयत्तद्वाक्यशेषत्वमृच्छति; एवं सामान्येनावगतमर्थं विशेषे व्यवस्थापयि- तुं क्षमस्य वाक्यस्य तच्छेषत्वमनभ्युपगच्छद्भिस्तयोरर्थयोर्विकल्पः समात्रयितव्यः; स च सम्भवन्त्यां गतौ न यज्यते; तदुक्तं पूर्वस्मिन्करण्डे "अपि तु वाक्यशेषत्वादन्याय्यत्वाद्विकल्पस्य विधीनामेकदेशः स्यात्"

3.3.26

इति । तदेवं केवलहानोपायनवाक्योरेकवाक्यत्वात् केवलस्य हानस्य केवलस्य चोपायनस्याभावाद्विकल्पो नोपपद्यते । कौषीतकिनामुभयाम्नानमविशेषपुनश्श्रवणत्वेन प्रतिपत्तृभेदादविरुद्धम् ।। 26 ।।

।। हान्यधिकरणं समाप्तम् ।।

3.3.27 साम्पराये तर्त्तव्याभावात्तथाह्यन्ये ।। 27 ।।

3.3.27

सुकुतदुष्कृतयोर्हानमुपायनं च सर्वासु विद्यासु चिन्तनीयमित्युक्तम्; तद्धानं किं देहवियोगकाले देहादुत्क्रान्तस्याध्वनि च? उत देहवियोगकाले एवेति विशये-उभयत्रेति युक्तम्, उभयथा श्रुतत्वात्; एवं हि कौषीतकिनः समामनन्ति "स एतं देवयानं पन्थानमापद्याग्निलोकं गच्छति" इत्युपक्रम्य "स आगच्छति विरजां नदीं तां मनसाऽत्येति तत्सुकृतदुष्कृते धूनुते" इति । अत्र वाक्ये अध्वनि सुकृतदुष्कृ-तहानिः प्रतियते । ताण्डिनस्तु "अश्व इव रोमाणि विधूय पापं चन्द्र इव राहोर्मुस्वात्प्रमुच्य । धूत्वा शरीरम- कृतं कृतात्मा ब्रह्मलोकमभिसम्भवानि" इति । अत्र तु देहवियोगकाल एवेति प्रतीयते; शाट्यायनकेऽपि "तस्य पुत्रा दायमुपयन्ति सुहृदः साधुकृत्यां द्विषन्तः पापकृत्याम्" इति पुत्रेषु दायसंक्रान्तिसमकालं सुकृ-तदुष्कृतसंक्रमणं श्रूयमाणं देहवियोगकाल इति गम्यते । अतः सुकृतदुष्कृतयोरेकदेशो देहवियोगकाले ही- यते; शेषस्त्वध्वनि-

इति प्राप्ते उच्यते-साम्पराये-इति । साम्पराये देहादपक्रमणकाले एव विदुषः सुकृतदुष्कृते निरवशेषं हीयेते । कुतः? तर्त्तव्याभावात् - विदुषो देहवियोगात्पश्चात्सुकृतदुष्कृताभ्यां तरितव्यभोगाभावात्, विद्याफलभूत-

3.3.27

ब्रह्मप्राप्तिव्यतिरेकेण हि सुकृतदुष्कृताभ्यां भोक्तव्ये सुखदुःखे न विद्येते । तथा ह्यन्ये देहवियोगादूर्ध्वं ब्रह्म-प्राप्तिव्यतिरिक्तसुखदुःखोपभोगाभावमधीयते अशरीरं वा व सन्तं न प्रियाप्रिये स्पृशतः" "एष संप्रसादोऽस्मा-च्छरीरात्समुत्थाय परं ज्योतिरुपसंपद्य स्वेन रूपेणाभिनिष्पद्यते" "तस्य तावदेव चिरं यावन्न विमोक्ष्ये अथ सम्पत्स्ये" इति ।। 27 ।।

3.3.28 छन्दत उयाविरोधात् ।। 28 ।।

3.3.28

एवमर्थस्वाभाव्यात्सुकृतदुष्कृतहानिकालेऽवधृते सत्युभयाविरोधेन-श्रुतेरर्थस्वभावस्य चाविरोधेन छन्दतः- यथेष्टं पदानामन्वयो वर्णनीयः । कौषीतकीवाक्ये "तत्सुकृतदुष्कृते धूनुते" इति चरमश्रुतो वाक्यावयवः "एतं देवयानं पन्थानमापद्य" इति प्रथमश्रुतावयवात्प्रागनुगमयितव्य इत्यर्थः ।। 28 ।।

3.3.29

अत्र पूर्वपक्षी प्रत्यवतिष्ठते -

3.3.29 गतेरर्थवत्त्वमुभयथाऽन्यथा हि विरोधः ।। 29 ।।

3.3.29

सुकृतदुष्कृतयोरेकदेशस्य देहवियोगकाले हानिः, शेषस्य च पश्चादिति उभयथा कर्मक्षये सत्येव गतेरर्थवत्त्वं-देवयानगतिश्रुतेरर्थवत्त्वमित्यर्थः । अन्यथा हि विरोधः- देहवियोगकाल एव सर्वकर्मक्षये सूक्ष्मशरीरस्यापि विनाशः स्यात्; तथा सति केवलस्यात्मनो गमनं नोपपद्यते । अत उत्क्रान्तिसमये विदुषो निश्शपकर्मक्षयो नोपपन्नः ।। 29 ।।

3.3.30

अत्रोत्तरम्

3.3.30 उपपन्नस्तल्लक्षणार्थोपलब्धेर्लोकवत् ।। 30 ।।

3.3.30

उपपन्न एव उत्क्रान्तिकाले सर्वकर्मक्षयः; कथम् तल्लक्षणार्थोपलब्धेः-क्षीणकर्मणोप्याविर्भूतस्वरूपस्य देह-सम्बन्धलक्षणर्थोपलब्धेः । परं ज्योतिरुपसंपद्यस्वेन रूपेणभिनिष्पद्यते" "स तत्र पर्येति जक्षत् क्रीडन् रम- माणः" "स स्वराड् भवति तस्यर सर्वेषु लोकेषु कामचारो भवति" "स एकधा भवति त्रिधा भवति" इत्यादिषु देहसम्बन्धाख्योऽर्थोह्युलभ्यते । अतः क्षीणकर्मणोऽपि सूक्ष्मशरीरयुक्तस्य देवयानेन गमनमुपपद्यते । कथं सूक्ष्मशरीरमप्यारम्भककर्मविनाशेऽवतिष्ठत इति चेत्-विद्यामाहात्म्यादिति व्रूमः । विद्या हि स्वयं सूक्ष्म-शरीरस्याऽनारम्भिकाऽपि प्राकृतसुखदुःखोपभोगसाधनस्थूलशरीरस्य सर्वकर्मणां च निरवशेषक्षयेऽपि स्व-फलभूतब्रह्मप्राप्तिप्रदानाय देवयानेन पथैनं गमयितुं सूक्ष्मशरीरं स्थापयति, लोकवत् - यथा लाकेसस्यादि-समृद्धयर्थमारब्धे तटाकादिके तद्धेतुषु तदिच्छादिषु विनष्टेष्वपि तदेव तटाकादिकमशिथिलं कुर्वन्तस्तत्र पार्नायपानादि कुर्वन्ति; तद्वत् ।। 30 ।।

3.3.31

अथ स्यात्-ज्ञानिनां साक्षात्कृतपरतत्वानां देहपातसमये कर्मणो निरवशेषक्षयाद्देहपातादूर्ध्वं सूक्ष्मशरीरमात्रं गत्यर्थमनुवर्त्तते, सुखदुःखानुभवो न विद्यते-इति यदुक्तम्, तन्नोपपद्यते; वसिष्ठावान्तरतपःप्रभृतीनां साक्षा-त्कृतपरतत्त्वानां देहपातादूर्ध्वं देहान्तरसङ्गमः, पुत्रजन्मविषत्त्यादिनिमित्तसुखदुःखानुभवश्च दृश्यते-इति । अत उत्तरं पठति-

3.3.31 यावदधिकारमवस्थितिराधिकारिकाणाम् ।। 31 ।।

3.3.31

नास्माभिः सर्वेषां ज्ञानिनां देहपातसमये सुकृतदुष्कृतयोर्विनाश उक्तः; अपि तु येषां ज्ञानिनां देहपातानन्तर-मर्चिरादिका गतिः प्राप्ता, तेषां देहपातसमये सुकृतदुष्कृतहानिरुक्ता । वसिष्ठादीनां त्वाधिकारिकाणां न देहपातानन्तरमर्चिरादिका गतिप्राप्तिः, प्रारब्धस्याधिकारस्यासमाप्तत्वात् । तेषां कर्मविशेषेणाधिकारविशेषं प्राप्तानां यावदधिकारसमाप्ति तदारम्भकं कर्म न क्षीयते । प्रारब्धस्य हि कर्मणो भोगादेव क्षयः । अत आधि-कारिकाणां तदारम्भकं कर्म यावदधिकारमवतिष्ठते । अतस्तेषां न देहपातादनन्तरमÐच्चरादिगतिप्राप्तिः ।। 31 ।।

।। साम्परायाधिकरणं समाप्तम् ।।

3.3.32

अनियमः सर्वेषामविरोधः शब्दानुमानाभ्याम् ।। 32 ।।

3.3.32

 

उपकोसलादिषु येषूपासनेष्वÐच्चरादिगतिः श्रूयते, किं तन्निष्ठानामेव तया ब्रह्म-प्रातिः, उत सर्वेषां ब्रह्मोपासननिष्ठानाम्-इति संशये; इतरेष्वनाम्नानात 2ये चेमेऽरण्ये श्रद्धा तप इत्युपासते" "श्रद्धां सत्यमुपासते" इतीतरसकलब्रह्मविद्योपस्थापकत्वे प्रमाणाभावाच्च तन्निष्ठानामेव-इति प्रातेऽभिधीयते-अनियमः- इति । सर्वेषां-सर्वोपासननिष्ठानां तयैव गन्तव्यत्वात् तन्निषांनामवेति नियमो नास्ति । सर्वेषां तयैव गमने हि सति शब्दानुमानाभ्यां-श्रुतिस्मृतिभ्यामविरोधः; अन्यथा विरोध एवेत्यर्थः । श्रुतिस्तावत् छन्दोग्यवाजसनेयवाक्ययोः पञ्चाग्निविद्यायामर्चिरादिमार्गेण सर्वब्रह्मोपसननिष्ठानां गमनमाह-

3.3.32

 

"य एवमेताद्विदुर्ये चामी अरण्ये श्रद्धां सत्यमुपासते तेऽचिर्षमभिसम्भवन्ति" इति वाजसनेयके; "तद य इत्थं विदुर्ये चेमेऽरण्ये श्रद्धा तप इत्युपासते तेऽर्चिषमभिसम्भवन्ति" इति छान्दोग्ये; 2ये चेमेऽरण्ये3 इत्या-दिना श्रद्धापूर्वकं ब्रह्मोपासीनाँश्चोद्दिश्यार्चिरादिका गतिरुपदिश्यते, "सत्यं ज्ञानमनन्तं ब्रह्म" "सत्यं त्वेव विजिज्ञासितव्यम्" इति सत्यशब्दस्य ब्रह्मणि प्रसिद्धेः । तपश्शब्दस्यापि तेनैकार्थ्यात्सत्यतपश्शब्दाभ्यां ब्रह्मै-वाभिधीयते । श्रद्धापूर्वकं ब्रह्मोपासनं चान्यत्र श्रुतम्, "सत्यं त्वेव विजिज्ञासितव्यम्" इत्युपक्रम्य "श्रद्धात्वेव विजिज्ञासितव्या" इति । स्मृतिरपि "अग्निर्ज्योतिरहः शुक्लः षण्मास उत्तरायणम् । तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः" इति सर्वेषां ब्रह्मविदामनेनैव मार्गेण गमनमित्याह - एवंजातीयमाः श्रुतिस्मृतयो बह्वयः सन्ति । एवं सर्वविद्यासाधारणीयं गतिः प्राप्तैवोपकोसलविद्यादावनूद्यते ।। 32 ।।

।। अनियमाधिकरणं समाप्तम् ।।

3.3.33

अक्षरधियां त्ववरोधः सामान्यतद्भावाभ्यामौपसदवत्तदुक्तम् ।। 33 ।।

3.3.33

 

वृहदारण्यके श्रूयते "एतद्वै तदक्षरं गार्गि ब्राह्मणा अभिवन्दन्ति अस्थूलमनण्व-ह्रस्वमदीर्घमलोहितमस्त्रेहमच्छायमतमोऽवाय्वनाकाशमसङ्गमरसमगन्धमची#ुष्कमश्रोत्रमवागमनोऽतेजस्कम-प्राणमसुस्वममात्रमनन्तरमवाह्यं न तदश्नाति किञ्चन एतस्य वा अक्षरस्य प्रशासने गार्गि सूर्याचन्द्रमसौ विधृतौ तिष्ठतः" इति । तथा आथर्वणे "अथ परा यया तदक्षरमधिगम्यते यत्तदद्रेश्यमग्राह्यमगोत्रमवर्ण-मचक्षुःश्रोत्रं तदपाणिपादम्" इति । तत्र संशयः- किमिमे अक्षरशब्दनिर्द्दिष्टब्रह्मसम्बन्धितया श्रुताः अस्थूलत्वादयः प्रपञ्चप्रत्यनीकतास्वरूपाः सर्वासु ब्रह्मविद्यास्वनुसन्धेयाः? उत यत्र श्रूयन्ते तत्रैव-इति । किं युक्तं? यत्र श्रुता-स्तत्रैवेति । कुतः विद्यान्तरस्य रूपभूतानां गुणानां विद्यान्तरस्य रूपत्वे प्रमाणाभावात्, प्रतिषेधरूपाणामे-षामानन्दादिवत् स्वरूपावगमोपायत्वाभावाच्च । आनान्दादिभिरवगतस्वरूपे हि ब्रह्मणि स्थूलत्वादयः प्रपञ्चधर्माः प्रतिषिध्यन्ते, निराम्बनप्रतिषेधायोगात् ।।

3.3.33

 

एवं प्राप्ते प्रचक्ष्महे-अक्षरधियां त्ववरोधः- इति । अक्षरब्रह्मसम्बन्धिनीनामस्थूलत्वादिधियां सर्वब्रह्मवि-द्यास्ववरोधः-सङ्ग्रहणमित्यर्थः । कुतः? सामान्यतद्भावाभ्यां-सर्वेषूपासनेषूपास्यस्याक्षरस्य ब्रह्मणः समानत्वदस्थूत्वादीनां तत्स्वरूपप्रतीतौ भावाच्च । एतदुक्तं भवति-असाधारणाकारेण ग्रहणं हि वस्तुनो ग्रहणम् । न च केवलमानन्दादि ब्रह्मणोऽसाधारणमाकारमुपस्थापयति, प्रत्यगात्मन्यष्यानन्दादे-र्विद्यमानत्वात्, हेयप्रत्यनीको ह्यानन्दादिमर्ब्रह्मणोऽसाधारणं रूपम् । प्रत्यगात्मनस्तु स्वतो हेयविरहिणोऽपि हेयसम्बन्धयोग्यताऽस्ति । हेयप्रत्यनीकत्वं च चिदचिदात्मकप्रपञ्चधर्मभूतस्थूलत्वादि-विपरीतरूपम् । अतः असाधारणाकारेण ब्रह्मानुसन्दधताऽस्थूलत्वादिविशेषितज्ञानानन्दाद्याकारं ब्रह्मानुसन्धेयमिति अस्थूलत्वादीनामानन्दादिव-

3.3.33

 

द्व्रह्मस्वरूपप्रतीत्यन्तर्भावात्सर्वासु ब्रह्मविद्यासु तथैव ब्रह्मानुसन्धेयमिति । गुणानां प्रधानानुवर्त्तित्वे दृष्टा-न्तमाह-औपसदवदिति, यथा जामदग्न्यचतूरात्रपुरोडाश्युपसद्गुणभूतः सामवेदपठितः "अग्निर्वै होत्रं वेतु" इत्यादिको मन्त्रः प्रधानानुवर्त्तितया याजुर्वैदिकेनोपांशुत्वेन प्रयुज्यते, तदुक्तं प्रथमे काण्डे "गुणमुख्यव्यति- क्रमे तदर्थत्वान्मुख्येन वेदसंयोगः" इति ।। 33 ।।

3.3.34

 

नन्वेवं सर्वासु ब्रह्मविद्यासु ब्रह्मण एव गुणित्वाद् गुणानां च प्रधानानुवर्त्तित्वात् "सर्वकर्मा सर्वगन्धः सर्व रसः" इत्यादेर्गुणजातस्य प्रतिविद्यं व्यवस्थितस्याप्यव्यवस्था स्यात्तत्राह-

3.3.34

इयदामननात् ।। 34 ।।

3.3.34

 

आमननम्-आभिमुख्येन मननम्-अनुचिन्तनम् । आमननाद्धेतोरियदेव गुणजातं सर्वत्रानुसन्धेयत्वेन प्राप्तम्; यदस्थूलत्वादिविशेषितमानन्दादिकं, येन गुणजातेन विना ब्रह्मस्वरूपस्येतरव्यावृत्तस्यानुसन्धानं न सम्भवति तदेव सवर्त्रानुवर्त्तनीयम्, तच्चेयदेवेत्यर्थः । इतरे तु सर्वकर्मत्वादयः प्रधानानुवर्त्तिनोऽपि चिन्तनीयत्वेन प्रतिविद्यं व्यवस्थिता ।। 34 ।।

।। अक्षरध्यधिकरणं समाप्तम् ।। 14 ।।

3.3.35

अन्तरा भूतग्रामवत्स्वात्मनोऽन्यथा भेदानुपपत्तिरिति चेन्नोपदेशवत् ।। 35 ।।

3.3.35

 

वृहदारण्यके उषस्तप्रश्न एवमाम्नायते "यत्साक्षादपरोक्षाद्व्रह्म य आत्मा सर्वान्तर-स्तन्मे व्याचक्ष्व" इति । तस्य प्रतिवचनं "यः प्राणेन प्राणिति स त आत्मा सर्वान्तरो योऽपानेनापानिति स त आत्मा" इत्यादि । अतुष्टेन तेन पुनः पृष्ट आह "न दृष्येर्द्रष्टारं पश्येर्न श्रुतेः श्रोतारं #ृणुयाः "न मतेर्मन्तारं मन्वीथाः न विज्ञाते-र्विज्ञातारं विजानीया एष त आत्मा सर्वान्तयोऽतोऽन्यदार्तम्" इति । तथा तदनन्तरं कहोलप्रश्ने चैवमा-म्नायते "यदेव साक्षादपरोक्षाद्व्रह्म य आत्मा सर्वान्तरः तन्मे व्याचक्ष्व" इति । प्रतिवचनं च "योऽशनायापिपासे शोकं मोहं जरां मृत्युमत्येति एवं हैतमात्मानं विदित्वा ब्राह्मणः पुत्रोषणायाश्च

3.3.35

 

वित्तेषणायाश्च" इत्यादि "अतोऽन्यदार्त्तम्" इत्यन्तम् । तत्र संशय्यते-किमनयोर्विद्याभेदोऽस्ति? नेति । किं युक्तम्, भेद इति, कुतः? रूपभेदात् । प्रतिवचनभेदाद्रूपं भिद्यते । प्रश्नस्यैकरूप्येऽपि प्रतिवचनप्रकारो हि भेदेनोपलभ्यते । पूर्वत्र प्राणनादीनां कर्त्ता सर्वान्तरात्मत्वेनोच्यते; परत्राशनायापिपासादिरहितः । अतः पूर्वत्र प्राणिता देहेन्द्रियबुद्धिमनः- प्राणव्यतिरिक्तः प्रत्यात्मोच्यते; परत्र तु तदतिरिक्तोऽशनायापिपासादि-रहितः परमात्मा । अतो रूपं भिद्यते । भूतग्रामवतश्च प्रत्यगात्मनस्तस्य भूतग्रामस्य सर्वस्यान्तरात्मत्वेन सर्वान्तरत्वमप्युपपन्नम् । यद्यपि प्रत्यगात्मनः सर्वन्तरत्वं भूतग्राममात्रापेक्षत्वेनापेक्षिकम्, तथाऽपि तदेव ग्राह्यम्, अन्यथा मुख्यान्तरात्मपरिग्रहलोभात्परमात्मस्वीकारे प्रतिवचनभेदो नोपपद्यते । प्रतिवचनं हि पूर्वत्र प्रत्यगात्मविषयं, परमात्मनः प्राणितृत्वापानितृत्वाद्यसम्भवात्, परं च परमात्मविषयम्, अशनायापिपासाद्यतीतत्वात् । तदितमाशङ्कते-अन्तरा भूतग्रामवत्स्वात्मनोऽन्यथाभेदानुपपत्तिरिति चेत्-इति, अन्तरा-सर्वान्तरात्मत्वेन प्रथमप्रतिवचनं भूतग्रामवत्स्वात्मनः-भूतग्रामवान्-तदन्तरः स्वात्मा-प्रत्यगात्मा सर्वान्तर इत्युच्यते इत्यर्थः । अन्यथा "यः प्राणेन प्राणिति" "योऽशनायापिपासाद्यतीतः" इति प्रतिवचनभेदानुपत्तिरिति चेत् - अत्रोत्तरं नेति । न विद्याभेद इत्यर्थः । उभयत्र परविषयत्वात्प्रश्न-प्रतिवचनयोः । तथा हि -"यत्साक्षादपरोक्षाद्व्रह्म

3.3.35

 

य आत्मा सर्वान्तरः" इति प्रश्नस्तावत्परमात्मविषय एव, ब्रह्मशब्दस्य परमात्मासाधारणत्व्रेपि प्रत्यगात्म- न्यपि कदाचिदुपचरितप्रयोगदर्शनात्तद्वयावृत्त्या परमात्मप्रतिपत्त्यर्थं 2यत्संक्षाद्व्रह्म" इति विशेषणं क्रियते । अपरोक्षत्वमपि सर्वदेशसर्वकालसम्बन्धित्वम् "सत्यं ज्ञानमनन्तं ब्रह्म" इत्यनन्तत्वेनावगतस्य परमात्मन एवोपपद्यते । सर्वान्तरत्वमपि "यः पृथिव्यां तिष्ठन् पृथिव्या अन्तरः" इत्यारभ्य "य आत्मनि तिष्ठन्नात्मनो-ऽन्तरः" इति सर्वान्तर्यामिणः परमात्मन एव सम्भवति । प्रतिवचनमपि तथैव परमात्मविषयम्, "यः प्राणेन प्राणिति" इति निरुपाधिकं प्राणस्य कर्तृत्वं परमात्मन एव, प्रत्यगात्मनः सुषुप्तौ प्राणनं प्रति कर्तृत्वाभावात् । एवमजानतोषस्तेन प्राणने कर्तृत्वमात्रमुक्तं मन्वानेन प्रत्यगात्मनोऽपि साधारणत्वंप्रतिवचनस्य मत्वा अतुष्टेन पुनः पृष्टस्तं प्रति प्रत्यगात्मनो व्वावृत्तं निरुपाधिकत्वेन प्राणनस्य कर्त्तारं परमात्मानमाह - "न दृष्टेर्द्रष्टारं पश्येः" इत्यादिना । इन्द्रियाधीनानां दर्शनश्रवणमननविज्ञानानां कर्तारं प्रत्यगात्मानं प्राणनस्य कर्तृत्वेनोक्त इति न मन्वीथाः, तस्य सुषुप्तिमूर्च्छादौ प्राणनादेरकर्तृत्वात् । "को ह्येवान्यात्कः प्राण्यात् यदेष आकाश आनन्दो न स्यात्" इति सर्व प्राणिप्राणनहेतुत्वं हि परमात्मन एव अन्यत्र श्रुतम् । अतः पूर्वप्रश्नप्रतिवचने परमात्मविषये, एवमुत्तरे अपि, अशनायाद्यतीतत्वस्य परमात्मासाधारणत्वात् । उभयत्र "अतोऽन्यदार्त्त"मित्युपसंहारश्चैकरूपः । प्रश्नप्रतिवचनावृत्तिस्तु कृत्स्नप्राणिप्राणनहेतोः परस्य ब्रह्मणोऽ-शनायाद्यतीतत्वप्रतिपादनाय । तत्र दृष्टान्तमाह-उपदेशवदिति । यथा सद्विद्यायाम् "उत तमादेशमप्राक्ष्यः" इति प्रक्रान्ते सदुपदेशे "भगवांस्तत्वेव मे तद्व्रवीत्विति3 "भूय एव मा भगवात् विज्ञापय"त्विति प्रश्नस्य "एषोऽणिमैतदात्म्यमिदं सर्वं तत्सत्य"मिति प्रतिवचनस्य च भूयो भूय आवृत्तिः सतो ब्रह्मणः तत्तन्माहात्म्यविशेषप्रतिपादनाय दृश्यते; तद्वत । अत एकस्यैव सर्वान्तरभूतस्य ब्रह्मणः कृत्स्नप्राणिप्राणन-हेतुत्वाशनायाद्यतीत्वप्रतिपादनेन रूपैक्याद्विद्यैक्यम् ।। 35 ।।

3.3.36

 

अथ स्यात्-यद्यप्युभे प्रश्नप्रतिवचने परब्रह्मविषये; तथाऽपि विद्याभेदोऽवर्ज्जनीयः, एकत्र सर्वप्राणिप्राणन-हेतुत्वेनोपास्यम्, इतरत्राशनायाद्यतीतत्वेनेत्युपास्यगुणभेदेन रूपभेदात्, प्रष्ट्टभेदाच्च । पूर्वत्र ह्युषस्तः प्रष्टा, उतरत्र तु कहोलः- इति; तत्राह -

3.3.36

व्यतिहारो विशिंषन्ति हीतरवत् ।। 36 ।।

3.3.36

 

नात्र विद्याभेदः, प्रश्नप्रतिवचनाभ्यामेकरूपार्थविषयाभ्यामेकेन च विधिपदेनैकवाक्यत्वप्रतीतेः । प्रश्नद्वयं तावत्सर्वान्तरात्मत्वविशिष्टब्रह्मविषयम् । द्वितीये प्रश्ने "यदेव साक्षादपरोक्षाद्व्रह्म य आत्मा सर्वान्तरः" इत्येवकारश्च पूर्वत्रोपस्तेन पृष्यगुणविशिष्टब्रह्मविषयत्वं कहोलप्रश्नस्यावधारयति । प्रतिवचनं चोभयत्र "स त आत्मा सर्वान्तरः" इति सर्वान्तरात्मत्वविशिष्यब्रह्मविषयमेकरूपमेव, विधिप्रत्ययश्चोवरत्रैव दृश्यते "तस्माद्व्र्#ाह्मणः पाण्डित्यं निर्विद्य बाल्येन तिष्ठासेत्" इति । एवं सर्वान्तरात्मत्वविशिष्टब्रह्मैकविषयत्वे द्वयोरवधृते सत्येकस्मिन्नेव सर्वान्तरात्मत्वविशिष्टे ब्रह्मण्युपास्ये उपस्तकहोलयोरितरेतरबुद्धिव्यतिहारः कतर्व्यः । उपस्तस्य या सर्वान्तरात्मनो ब्रह्मणः सर्वप्राणिप्राणनहेतुत्वविषया बुद्धिः; सा कहोलेनापि प्रष्ट्रा कार्या । या च कहोलस्य तस्यैव ब्रह्मणोऽशनायाद्यतीतत्वविषया बुद्धिः, सोषस्तेनापि कार्या । एवं व्यतिहारे कृते उभाभ्यां सर्वान्तरस्य ब्रह्मणशे जीवव्यावृत्तिरवगता भवति । एनं सर्वान्तरात्मानं प्रत्यगात्मनो व्यावृत्तमवगमयितुं सर्वप्राणिप्राणनहेतुत्वाशनायाद्यतीतत्वप्रतिपादनेन विशि#ॅषन्ति हि याज्ञवलक्यस्य प्रतिवचनानि । अतो ब्रह्मणः सर्वान्तरात्मत्वमेवोपास्यगुणः । प्राणनहेतुत्वादयस्तु तस्योपपादकाः, नोपास्याः । ननूपास्यगुणः सर्वान्तरात्मत्वमेव चेत्प्राणनहेतुत्वस्याशनायाद्यतीतत्वस्य च प्रष्ट्रोर्व्यतिहृत्या-नुसन्धानं किमर्थम्, तदुष्यते-सर्वप्राणिप्राणनहेतुत्वेन सर्वान्तरात्मनि जीवाद्वयावृत्ते ब्रह्मणि उपस्तेनाव-धृते सति कहोलेन

3.3.36

 

जीवस्य सर्वात्मनाऽसम्भावितेन स्वभावविशेषेण सर्वान्तरात्मा व्यावृत्तशेऽनुसन्धेय इति कृत्वा पुनः प्रश्नः कृतः । याज्ञवल्क्योऽपि तदभिप्रायमभिज्ञाय प्रत्यगात्मनोऽसम्भावितमशनायादिप्रत्यनीकत्वमुक्तवान् । अतश्चोपास्यस्य व्यावृविप्रतीतिसिद्धयर्थमुभाभ्यां परस्परबुद्धिव्यतिहारः कर्तव्यः, इतरवत्-यथेतरत्र सद्वि- द्यायां भूयोभूयः प्रश्नैश्च प्रतिवचनैश्च तदेव सद्व्रह्म व्यवच्छिद्यते; न पुनः पूर्वप्रतिपन्नद्गुणाद्गुणान्तर-विशिष्टतयोपास्यं प्रतिपाद्यते तद्वत् ।। 36 ।।

3.3.37

 

तत्रापि प्रश्नप्रतिवचनभेदे सति कथमैक्यमवगम्यत इति चेत्-तत्राह -

3.3.37

सैव हि सत्यादयः ।। 37 ।।

3.3.37

 

सैव हि-सच्छब्दाभिहिता परमकारणभूता परादेवतैव "सेयं देवतैक्षत" "तेजः परस्यां देवतायाम्" इति प्रकृता "यथा सोम्य मधु मधुकृतो निस्तिष्ठन्ति" इत्यादिषु पर्यायेषु सर्वेषूपाद्यते । यतः "ऐतदात्म्यमिदं सर्वं तत्सत्यं आत्मा" सति प्रथमपर्यायोदिताः सत्यादयः सर्वेषु पर्यायेषूपपाद्योपसंह्रियन्ते ।।

केचित्तु "व्यतिहारो विशिंषन्ति हीतरवत्" "सैव हि सत्यादयः" इति सूत्रद्वयमधिकरणद्वयं वर्णयन्ति । तत्र पूर्वेण "त्वं वा अहमस्मि भगवो देवते अहं यै त्वमसि भगवो देवते तद्योऽहं सोऽसौ योऽसौ योऽसौ सोऽहम्" इति वाक्ये जीवपरयोर्व्यतिहारानुसन्धानं प्रतिपाद्यत इत्युच्यते -इत्याहुः । तत् "सर्वं खल्विदं ब्रह्म" "ऐतदा-

3.3.37

 

त्म्यमिदं सर्वम्" "तत्त्वमसि" इत्यवगतसर्वात्मभावविषयत्वादस्य वाक्यस्य नात्र प्रतिपादनीयमपूर्व-मस्तीत्यनादरणीयम् । तत्तु वक्ष्यते "आत्मेति तूपगच्छन्ति ग्राहयन्ति च" इति । न च सर्वात्मत्वानु-सन्धानातिरेकेण परस्मिन् ब्रह्मणि जीवत्वानुसन्धानम्, जीवे च परब्रह्मत्वानुसन्धानं तथ्यंसम्भवति । उत्तरेण च सूत्रेण "स यो ह वै तन्महद्यक्षं प्रथमजं वेद सत्यं ब्रह्म" इत्यादिवाक्यप्रतिपादितस्य सत्योपासनस्य "तद्यत्सत्यमसौ स आदित्यो य एष एतस्मिन्मण्डले पुरुषो यश्चायं दक्षिणेऽक्ष"न्नित्यादि-वाक्यप्रतिपादितोपासनस्य चैक्यं प्रतिपा-द्यत इति; तदप्युक्तम्, उवरवाक्ये अक्ष्यादित्यस्थानभेदेन विद्याभेदस्य पूर्वमेव "न वा विशेषा"दित्यनेन प्रतिपादितत्वात् । न च द्वयोरनयोर्व्याहृत्यादिशरीरकत्वेन रूपवतोः "हन्ति पाप्मानं जहाति च य एवं वेद" इति च पृथक्संयोगचोदनावतोद्वयोरुपासनयोः "स यो ह वै तन्महद्यक्षं प्रथमजं वेद सत्यं ब्रह्मेति जयतीमांल्लोकान्" इति संयोगरूपादिमत्तया निरपेक्षेर पूर्वेणैकेनो-पासनेनाभेद सम्भवति । न च "हन्ति पाप्मानं जहाति" इति च गुणफलाधिकारत्वम्, प्रमाणाभावात् । पूर्वेणैकविद्यात्वं प्रमाणमिति चेत्-न, इतरेतराश्रयत्वात् । एकविद्यात्वे निश्चि#ेत सति पूर्वफलस्यैव प्रधानफलत्वेनोत्तरयोः फलयोर्गुणफलत्वम्, तयोर्गुणपलत्वे निश्चिते सति संयोगभेदाभावात् पूर्वेण विद्यैक्यमितीतरेतरानयत्वमित्येवमादिभिर्यथोक्तप्रकारमेव सूत्रद्वयम् ।। 37 ।।

।। अन्तरत्वाधिकरणं समाप्तम् ।।

3.3.38

कामादीतरत्र तत्र चायतनादिभ्यः ।। 38 ।।

3.3.38

 

छान्दोग्ये श्रूयते "अथ यदिदमस्मिन् ब्रह्मापुरे दहरं पुण्डी#ाकं वेश्म दहरोऽस्मिन्नन्तर आकाशस्तस्मिन् यदन्तस्तदन्वेष्टव्यम्" इत्यादि; वाजसनेयके च स वा एष महानज आत्मा योऽयं विज्ञानमयः प्राणेषु य एषोऽन्तर्हृदय आकाशस्तस्मिश्छेते सवर्स्य वशी सर्वस्येशानः"इत्यादि । तत्र संशयः- किमनयोविर्द्याभेदः? उत नेति । किं युक्तं? भेद इति । कुतः रूपभेदात् । अपहतपाप्मत्वादिगुणाष्ट-कविशिष्ट आकाशः छान्दोग्य उपास्यः प्रतीयते; वाजसनेयके त्वाकाशे शयानो वशित्वादिगुणविशिष्ट उपा- स्यः प्रतीयते, अतो रूपभेदाद्विद्याभेदः ।

इति प्राप्ते प्रचक्ष्महे- न भेद इति । कुतः? रूपाभेदात्-इतरत्र तत्र च कामाद्येव हि रूपम् । वाजसनेयके छान्दोग्ये च सत्यकामादिविशिष्टमेव ब्रह्मोपास्यमित्यर्थः । कुतः एतदवगम्यते, आयतनादिभ्यः -हृदयाय-तनत्वसेतुत्वविधरणत्वादिभिस्तावदुभयत्र सैव विद्योति प्रत्यभिज्ञायते । वशित्वादयश्च वाजसनेयके श्रुताः छान्दोग्ये श्रुतस्य गुणाष्टकान्यतमभूतस्य सत्यसङ्कल्पत्वस्य विशेषा एवेति सत्यसङ्कल्पत्वसहचारिणां सत्यकामत्वादीनामपहतपाप्मत्वपर्यन्तानां सद्भावमवगमयन्ति । अतो रूपं न भिद्यते । संयोगोऽपि "परं ज्योतिरुपसंपद्य स्वेन रूपेणाभिनि#ेष्पद्यते" "अभयं वै ब्रह्म भवति" इति ब्रह्मप्राप्तिरूपो न भिद्यते । आकाशशब्दः छान्दोग्ये परमात्मविषय इति "दहर उतरेभ्य" इत्यत्र निर्णीतम् । वाजसनेयके त्वाकाशे शयानस्य वशित्वादि-

3.3.38

 

श्रवणात्तस्य शयानस्य परमात्मत्वे सति तदाधारभिधायिन आकाशशब्दस्य "तस्यान्ते सुषिरं सूक्ष्म" मिति हृदयान्तर्गतस्य सुषिरशब्दवाच्यस्याकाशस्याभिधायकत्वमवगम्यते । अतो विद्यैक्यम् ।। 38 ।।

3.3.39

 

अथ स्यात्-यदुक्तं वाजसनेयके वशित्वादिभिः सह सत्यकामत्वादिसद्भावोऽवगम्यते-इति; तन्नोपपद्यते, वशित्वादीनामेव तत्र परमार्थतः सद्भावाभावात्, तदभावश्च "मनसैवानुद्रष्टव्यम् नेह नानास्ति किञ्चन । मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति" "एकधैवानुद्रष्टव्यमेतदप्रमेयं ध्रुवम्" इति प्रकृतेन वाक्येन "स एष नेति नेत्यात्मा" इति वक्ष्यमाणेनोत्तरेण चोपास्यस्य ब्रह्मणो नेर्विशेषत्वप्रतीतेरवगम्यते । अतो वशित्वादयोऽपि स्थूलत्वादिवन्निषेध्या इति प्रतीयन्ते । अत एव छान्दोग्यऽपि सत्यकामत्वादयो न ब्रह्मणः पारमार्थिका गुणा उच्यन्ते । अतोऽपारमार्थिकत्वादेवंजातीयकानां गुणानां मोक्षार्थेषूपासनेषु लोप इति; तत्राह -

3.3.39

आदरालोपः ।। 39 ।।

3.3.39

 

ब्रह्मगुणत्वेन प्रमाणान्तराप्राप्तानां गुणानामेषां सत्यकामत्वादीनाम् "तस्मिन् यदन्तस्यदन्वेष्टव्यम् "एष आत्माऽपहतपाष्मा विजरो विमृत्युर्विशोको विजिधत्सोऽपिपासः सत्यकामः सत्यसङ्कल्पः" "सर्वस्य वशी सर्वन्येशानः" "एष सर्वेश्वर एष भूताधिपतिरेष भूतपाल एष सेतुर्विधरण एषां लोकानामसम्भेदाय" इत्यादि-भिरनयोः श्रुत्योरन्यासु च मोक्षार्थोपासनोपास्यब्रह्मगुणत्वेन सादरमुपदेशादेषामलोपः, अपि तूपसंहार एव कार्यः । छान्दोग्य तावत् "तद्य इह आत्मानमनुविद्य व्रजन्त्येतांश्च सत्यान्कामान् तेषां सर्वेषु लाकेषु काम- चारो भवति" इति सत्यकामत्वादिगुणविशिष्टस्य ब्रह्मणो वेदनमभिधाय "अथ य इह आत्मानमननुविद्य व्रजन्त्वेतांश्च सत्यान्कामास्तेषां सर्वेषु लोकेष्वकामचारो भवति" इति अवेदननिन्दा क्रियमाणा गुणवि-शिष्टवेदनस्यादरं दर्शयति । तथा वाजसनेयके "सर्वस्य वशी सर्वस्येशानः" "एष सर्वेश्वर एष भूताधिपतिरेष

3.3.39

 

भूतपालः" इति भूयो भूय ऐश्वर्योपदेशात् गुणेष्वादरः प्रतीयते । एवमन्यत्रापि । न च मातापितृसहस्रेभ्योऽपि वत्सलतरं शास्त्रं प्रतारकवदपारमाथिकान्निरसनीयान् गुणान् प्रमाणान्तराप्रतिपन्नानादरेणोपदिश्य संसार-चक्रपरिवर्त्तनेन पूर्वमेव ब्रम्भ्रम्यमाणान् मुमुक्षून् भूयोऽपि भ्रमयितुमलम् । "नेह नानाऽस्ति किञ्चन" "एक-धैवानुद्रष्टव्य"मिति तु सर्वस्य ब्रह्मकार्यत्वेन तदात्मकत्वादेकधाऽनुदर्शनं विधाय अब्रह्मात्मकत्वेन पूर्वसि-द्धनानात्वदर्शनं निषेधतीत्ययमर्थः प्रागेव प्रपञ्चितः । "स एष नेति नेत्यात्मा" इत्यत्र चेतिशब्देन प्रमाणान्तरप्रतिपन्नं प्रपञ्चकारं परामृश्य न तथाविधं ब्रह्मेति सर्वात्मभूतस्य ब्रह्मणः प्रपञ्चविलक्षणत्वं प्रतिपाद्यते, तदेव चानन्तरमुपपादयति "अग्राह्यो न हि गृह्यते अशीर्यो न हि शीर्यते असङ्गो न हि सज्जयते अव्यथितो न व्यथते न रिष्यति" इति । प्रमाणान्तरग्राह्यविसजातीयत्वात् न विशीर्यते, एवमुत्तरत्रानु-सन्धेयम् । छान्दोग्ये ऽपि "नास्य जरयैतज्जीर्यति न वधेनास्य हन्यते एतत्सत्यं ब्रह्मपुरमस्मिन्कामाः समाहिता" इति सर्ववि-सजातीयत्वं ब्रह्मणः प्रतिपाद्य तस्मिन्सत्यकामत्वादयो विधीयन्ते ।। 39 ।।

3.3.40

 

ननु एवमपि "तद्य इह आत्मानमनुविद्य व्रजन्त्येतांश्च सत्यान्कामास्तेषां सर्वेषु लोकेषु कामचारो भवति स यति पितृलोककामो भवति" इत्यादिना सत्यकामादिगुणविशिष्टवेदनस्य सांसारिकफलसम्बन्धश्रवणान्मु-मुक्षोर्ब्रह्मप्रेप्सोर्न सगुणं ब्रह्म उपास्यम् । परविद्याफलं च "परं ज्योतिरुपसम्पद्य स्वेन रूपेणाभिनि#ेष्पद्यते" इतीदमेव । अतः सत्यकामत्वादयो ब्रह्मप्रेप्सोर्नोपसंहार्या इति, अत उत्तरं पठति -

3.3.40

उपस्थितेऽतस्तद्वचनात् ।। 40 ।।

3.3.40

 

उपस्थितिः- उपस्थानम्, ब्रह्मोपसम्पत्तिः, उपस्थिते ब्रह्मोपसम्पन्न; सर्वबन्धविनिर्मुक्ते स्वेन रूपेणाभिनि- ष्पन्ने प्रत्यगात्मन्यत एवोपसम्पत्तेरेव हेतोः सर्वेषु लोकेषु कामचार उच्यते "परं ज्योतिरुपसम्पद्य स्वेन रूपे-णाभिनिष्पद्यते" "स उत्तमः पुरुषः" "स तत्र पर्य्येति जक्षत् क्रीडन् रममाणः स्त्रीभिर्वा यानैर्वा ज्ञातिभिर्वा नोपजनं स्मरन्निदं शरीरम्" "स स्वराड् भवति" "तस्य सर्वेषु लोकेषु कामचारो भवति" इति । तदेतच्चतुर्थे निपुणतरमुपपादयिष्टते । अतः सर्वेषु लोकेषु कामचारस्य मुक्तोपभोग्यफलत्वान्मुमुक्षोः सत्यकामत्वादयो गुणा उपसंहार्याः ।। 40 ।। ।। कामाद्यधिकरणं समाप्तम् ।।

3.3.41

तन्निर्धारणानियमस्तद्दृष्टेः पृतग्ध्यप्रतिब्धः फलम् ।। 41 ।।

3.3.41

 

"ओमित्येतदक्षरमुदगीथमुपासीत " इत्यादीनि कर्माङ्गाश्रयाण्युपासनानि कर्माङ्ग-

3.3.41

 

भूतोद्गीतादिमुखेन जुह्वादिमुखेन पर्णतादिवत् कर्माङ्गत्वेन निरूढानुष्ठानानीत्युद्गीथाद्युपासनसम्बन्धिनः "यदेव विद्यया करोति श्रद्धयोषनिषदा तदेव वीर्यवत्तरम्भवति" इति वर्त्तमानीनर्देशस्य पर्णतादिसम्बन्ध्य-पापश्लोकश्रवणवत् पृथक्फलत्वकल्पनायोगात् क्रतुषु नियमेनोपसंहार्याणीति ।

एवं प्राप्ते प्रचक्ष्महे-तन्निर्धारणानियमः-इति । निर्धारणं निश्चयेन मनसोऽवस्तापनम्, ध्यानामित्यर्थः । तन्निर्धारणानियमः- कर्मसूद्गीथाद्युपासनानामनियमः; कुतः? तद्दृष्टेः, उपलभ्यते ह्युपासनानुष्ठानानियमः "तेनौभौ कुरुतो यश्चैतदेवं वेद यश्च न वेद" इत्यविदुषोऽप्यनुष्ठानवचनात् । न चाङ्गत्वे सत्युपासनस्यानु-ष्ठानानियम उपपद्यते । एवमुपासनस्यानङ्गत्वे निश्चिते सत्युपासनविधेः फलाकाङ्क्षायां रात्रिसत्रन्यायेन वीर्यवत्तरत्वं कर्मफलत्पृथग्भूतं फलमित्यवगम्यते । किमिदं वीर्यवत्तरत्वम्? कर्मफलस्यैवाप्रतिबन्धः । प्रतिबध्यते हि कर्मफलं प्रबलकर्मान्यतरफलेन तावन्तं कालम्; तदभावोऽप्रतिबन्धः । कर्मफलात्स्वर्गादि-लक्षणात् पृथग्भूतमेव फलम् । तद्दिमुच्यते-पृथग्ध्यप्रतिबन्धः फलमिति । अतः कर्माङ्गाश्रयाणामपि पृथक्फलत्वात् गोदोहनादिवत्कर्मसूद्गीथाद्युपासनानामनियमेनोपसंहारः ।। 41 ।। ।। तन्निर्धारणानियमा-धिकरणं समाप्तम् ।।

3.3.42

प्रदानवदेव तदुक्तम् ।। 42 ।।

3.3.42

 

दहरविद्यायाम्-"तद्य इहात्मानमनुविद्य व्रजन्त्येतांश्च सत्यान्कामान्" इति दहराकाशस्य परमात्मन #ुपासनमुकत्वा "एतांश्च सत्यान्कामा"निति गुणानामपि पृथगुपासनं विहितम् । तत्र संशयः- गुणचिन्तने-ऽपि तत्तद्गुणविशिष्टतया दहरस्यात्मनश्चिन्तनमावर्त्तनीयम्, उन नेति । दहराकाशस्यैवापहतपाप्मत्वादीनां गुणित्वात् तस्य च सकृदेवानुसन्धातुं सक्यत्वात्, गुणार्थं तच्चिन्तनं नावर्तनीयम् । इति प्राप्त उच्यते-प्रदानवदेव-इति । प्रदानवदावर्तनीयमेवेत्यर्थः । यद्यपि दहराकाश एक एवापहतपाष्मत्वा-दिगुणानां गुणी; स च प्रथमं चिन्तितः; तथाऽपि स्वरूपमात्रात् गुणविशिष्टाकारस्य भिन्नत्वात् "अपहत-

3.3.42

 

पाष्मा विजरः" इत्यादिना गुणविशिष्यतया चोपास्यत्वेन विहितत्वात्पूर्वं स्वरूपेणानुसंहितस्यापहतपाष्म-त्वादिविशिष्टतयाऽनुसन्धानार्थमावृत्तिः कर्तव्या । "यथेन्द्राय राज्ञे पुरोडाशमेकादशकपालं निर्वपेत्" "इन्द्रा-याधिराजाय" इन्द्रयस्वराज्ञे" इतीन्द्रस्यैव राजत्वादिगुणविशिष्टत्वेऽपि तत्तद्गुणसम्बन्ध्याकारस्य भिन्नत्वा-त्प्रदानावृत्तिः क्रियते, तदुक्तं साङ्कर्षणे "नाना वा देवतापृथक्त्वात्" इति ।। 42 ।। ।। प्रदानाधिकरणं समाप्तम् ।।

3.3.43

लिङ्गभृयस्त्वात्तद्धि वलीयस्तदपि ।। 43 ।।

3.3.43

 

तैत्तिरीयके दहरविद्यानन्तरमधीयते "सहस्रशीर्षं देवं विश्वाक्षं विश्वशम्भुवम् । विश्वं नारायणं देवमक्षरं परमं प्रभुम्" इत्यारभ्य "सोऽक्षरः परमः स्वराद" इत्यन्तम् । तत्र संशयः- किं पूर्वप्रकृतविद्ययैकविद्यात्वेन तदुपास्यविशेषनिर्द्धारणमनेन क्रियते? उत सर्ववेदान्तोदितपरविद्योपास्यविशेषनिर्धारणम्- इति । किं युक्तम्? दहरविद्योपास्यविशेषनिर्धारणमिति । कुतः? प्रकरणात् । पूर्वस्मिन्ननुवाके दहरविद्या हि प्रकृता "दहं विपाष्मं परवेश्मभूतं यत्पुण्डरीकं पुरमध्यसंस्थम् । तत्रापि दह्रह गगनं विशोकस्तस्मिन् यदन्त-स्तदुपासितव्यम्" इति । अस्मिश्चानुवाके "पद्मकोशप्रतीकाशं हृदयं चाष्यधोमुखम्" इत्यादिना हृदयपुण्ड-रीकाभिधानमस्य नारायणानुवाक्यस्य दहरविद्योपास्यनिर्धारणार्थत्वमुपोद्वलोयतीति ।

3.3.43

 

एवं प्राप्त प्रचक्ष्महे-लिङ्गभूयस्त्वादिति । अस्य निखिलपरविद्योपास्यविशेषनिर्धारणार्थत्वे भूयांसि लिङ्गानि दृश्यन्ते, तथा हि परविद्यास्वक्षरशिवशुम्भुपरब्रह्मपरज्योतिःपरतत्त्वपरमात्मादिशब्दनिर्दिष्टमुपास्यं वस्त्विह तैरेव शब्दैरनूद्य तस्य नारायणत्वं विधीयते; भूयसीषु विद्यासु श्रुताननूद्य नारायणत्वविधानभूयस्त्वं नारा- यण एव सर्वविद्यासुपास्यमस्थूलत्वादिविशेषितानन्दादिगुणकं परं ब्रह्मेति विशेषनिर्णये भूयो-बहुतरं लिङ्गं भवति । अत्र लिङ्गशब्दाश्चिन्हपर्यायः, चिन्हभूत वाक्यं बहुतरमस्तीत्यर्थः । तद्धि प्रकरणाद्वलीयः, तदप्यु- क्तम्-प्रथमे काण्डे "श्रुतिलिङ्गवाक्यप्रकरणस्तानसमाख्यानां समवाये परदौर्वल्यमर्थविप्रकर्षात्" इति । यत्तूक्तम्-"पद्मकोशप्रतीकाश"मित्यादिवचनं दहरशेषत्वमस्योपोद्वलयतीति; तन्न, बलीयसा प्रमाणेन सर्वविद्यो-पास्यनिर्धारणार्थत्वेऽधृते सति दहरविद्यायामपि तस्यैव नारायणस्योपास्यत्वेन तद्वचनोपपत्तेः । न च "सहस्रशीर्षम्" इत्यादिद्वितीयानिर्देशेन पूर्वानुवाकोदितोपासिना सम्बन्धः शङ्कनीयः, "तस्मिन् यदन्तस्तदुपासितव्यम्" इत्युपासिगतेन कृत्प्रत्ययेनोपास्यस्य कर्मणोऽभिहितत्वात्तदुपास्ये द्वितीयानुपपत्तेः, "विश्वमेवेदं पुरुषः" "तत्त्वं नारायणः परः इत्यादिप्रथमानिर्देशाच्च प्रथमार्थे द्वितीया वेदितव्या । "अन्तर्वहिश्च तत्सर्वं व्याप्य नारायणः स्थितः" "तस्याः शिखाया मध्ये परमात्मा व्यवस्थितः । स ब्रह्मा स शिवः सेन्द्रः सोऽक्षरः परमः स्वराट्" इति निर्देशैः सर्वस्मात्परो नारायण एव सर्वत्रोपास्य इति निर्णीयमानत्वाच्च प्रथमार्थे द्वितीयेति निश्चीयते ।। 43 ।। ।। लिङ्गभूयस्त्वाधिकरणं समाप्तम् ।।

3.3.44

पूर्वविकल्पः प्रकरणात् स्यात् क्रिया मानसवत् ।। 44 ।।

3.3.44

 

वाजसनेयकेऽग्निरहस्ये मनश्चिदादयोऽग्नयः श्रूयन्ते "मनश्चितो वाक्चितः प्राणचितश्चक्षश्चितः श्रोत्रचितः कर्मचितोऽग्निचितः" इति । तत्र संशयः-किमेते मनश्चिदादयः साम्पादिकत्वेन विद्यारूपा अग्नयः क्रियामय-क्रत्वनुप्रवेशेन क्रियारूपाः? आहोस्विद्विद्यामयक्रत्वनुप्रवेशेन विद्यारूपा एवेति विशये क्रियारूपत्वं तावदाह-पूर्वविकल्पः-इत्यादिना । चित्याग्नित्वेन सम्पादितानामेषां मनश्चिदादीनां क्रत्वनुप्रवे-

3.3.44

 

शसाकाङ्क्षाणां स्वदेशे क्रतुविंध्यभावात् पूर्वत्र "असद्वा इ#ादमग्र आसीत्" इत्यादिनेष्टकचितस्याग्नेः प्रकृत- त्वात् तस्य च क्रियामयक्रत्वव्यभिचारित्वेन तत्र क्रतुसन्निधानात् तत्प्रकरणगृहीता मनश्चिदादः तेनेष्टकचि-तेनाग्निना विकल्प्यमानाः क्रियारूपा एव स्युः । विद्यारूपाणापि क्रियामयक्रत्वनुप्रवेशेन क्रियारूपत्वं मान-सग्रहवदुपपद्यते; यथा द्वादशाहे अविवाक्ये दशमेऽहनि मानसग्रहस्य मनोनिष्पास्यग्रहणासादनस्तोत्रशस्त्र-प्रत्याहारणभक्षणत्वेन विद्यारूपस्यापि क्रियामयक्रत्वङ्गतया क्रियारूपत्वम्, तथेहापि ।। 44 ।।

3.3.45

अतिदेशाच्च ।। 45 ।।

3.3.45

 

इतश्चेष्टकचितेनाग्निना मनश्चिदादीनां विकल्पः क्रियारूपत्वं चावगम्यत, "तेषामेकैक एव तावान् यावानसौ पूर्वः" इति पूर्वस्येष्यकचितस्याग्नेर्वीर्यं मनश्चिदादिष्वतिदिश्यते; तेन तुल्यकार्यत्वाद्विकल्पः, ततश्चेष्टकचि-तवत्तत्क्रतुनिवर्र्तनेन तदङ्गभूता मनश्चिदादयः क्रियामयक्रत्वनुप्रवेशेन क्रियारूपा एवेति ।। 45 ।।

3.3.46

 

एवं प्राप्ते प्रचक्ष्महे-

3.3.46

विद्यैव तु निर्धारणाद्दर्शनाच्च ।। 46 ।।

3.3.46

 

तुशब्दः पक्षं व्यावर्त्तयति; यदुक्तं मनश्चिदादयः क्रियामयक्रत्वनुप्रवेशेन क्रियामया एवेति; नैतदस्ति, विद्यारूपा एवैते विद्यारूपक्रत्वन्वयिना इत्यर्थः । कुतः निर्धारणाद्दशर्नाच्च, निर्धारणं तावत् "ते हैते विद्या-चित एव विद्याया हैवैत एवंविदश्चिता भवन्ति" इति वाह्मनश्चक्षुरादिव्यापाराणाम् इष्टकादिवच्चयनानुप-पत्तेर्मनसासम्पादिताग्नित्वेन विद्यारूपत्वे सिद्धेऽपि "विद्याचित एव" "विद्यया हैवैते" इति चावधारणं विद्या-मयक्रत्वन्वयेन विद्यारूपत्वज्ञापनार्थमिति निश्चीयते । दृश्यते चात्रैषां शेषी विद्यारूपः क्रतुः "ते मनसैवाधीयन्त मनसैवाचीयन्त मनसैषु ग्रहा अगृह्यन्त मनसाऽस्तुवन्त मनसाऽशंसन् यत्किञ्च यज्ञे कर्म क्रियते यत्किञ्च यज्ञीयं कर्म मनसैव तेषु मनोमयेषु मनश्चित्सुमनोमयमक्रियत" इति । इष्टकचितेष्वग्निषु यत्क्रियामयं यज्ञीयं कर्म क्रियते, तन्मनोनिर्वर्त्येषु मनश्चिदाद्यग्निषु मनोमयमेवाक्रियतेति वचनात् क्रतुरपि विद्यामयोऽत्र प्रतीयते ।। 46 ।।

3.3.47

 

नन्वत्र विधिपदाश्रवणात् फलसम्बन्धाप्रतीतेश्चेष्टकचिताग्न्युपस्थापितक्रियामयक्रतुप्रकरणाद्विद्यामय-क्रत्वन्वयेन विद्यारूपतैषां बाध्येत, नेत्याह -

3.3.47

श्रुत्यादिबलीयस्त्वाच्च न बाधः ।। 47 ।।

3.3.47

 

श्रुतिलिङ्गवाक्यानां प्रकरणाद्वलीयस्त्वेन श्रुत्याद्यवगतः क्रतुरेषां तदन्वयश्च दुर्बलेन प्रकरणेन बाधितुं न शक्यते, श्रुतिस्तावत् "ते हैते विद्याचित एव" इति, तां विवृणोति "विद्यया हैवैत एवंविदश्चिता भवन्ति" इति । विद्यया-विद्यामयेन क्रतुना सम्बद्धा मनश्चिदादयश्चिता भवन्तीत्यर्थः । "तान् हैतानेवंविदे सर्वदा सर्वाणि भूतानि विचिन्वन्त्यपि स्वपते" इति लिङ्गम् । वाक्यं च "एवंविदे चिन्वन्ति" इति । समभिव्याहारो वाक्यम् । एवंविदे-विद्यामयक्रतुमते सर्वदा सवर्णि भूतानि विचिन्वन्तीत्यर्थः । सर्वभूतकर्तृकं सर्वकाल- व्यापि चयनं मनसा सम्पादितं परिमितकर्तृकालक्रियामयेष्यकचितकार्यद्वारेण क्रत्वनुप्रवेशसम्भवमलभ- मानं विद्यामयक्रत्वनुप्रवेशे लिङ्गं भवति ।। 47 ।।

3.3.48

 

यच्चेदमुक्तं-विधिप्रत्ययाश्रवणात् फलसम्बन्धाप्रतीतेश्च क्रियामयात्क्रतोरन्योऽत्र विद्यामयः क्रतुर्न सम्भवति-इति, तत्राह-

3.3.48

अनुबन्धादिभ्यः प्रज्ञान्तरपृथक्त्ववद्दृष्टश्च तदुक्तमः ।। 48 ।।

3.3.48

 

इष्टकचितान्वयिनः क्रियामयात्कतोर्विद्यामयृ#ोयं क्रतुः पृथक्तवेनानुबन्धादिभ्यः पृथक्तवहेतुभ्योऽवगम्यते । अनुबन्धाः यज्ञानुबन्धिनो ग्रहस्तोत्रशस्त्रादयः "मनसैषु ग्रहा अग्रह्यन्त मनसाऽस्तुवन्तमनसाऽशंसन्" इत्या-दिना प्रतिपादिताः । आदि#ाब्देन श्रुत्यादयः पूर्वोक्ता गृह्यन्ते, श्रुतिलिङ्गादिभिः सानुबन्धैर्विद्यामयः क्रतुः पृथ-गवगम्यत इत्यर्थः । प्रज्ञान्तरपृथक्त्ववत्- यथा प्रज्ञान्तरं दहरविद्यादि क्रियामयात्क्रतोः पृथग्भूतं श्रुत्यादि-भिरवगम्यते; एवमयमपि । एवं चानुबन्धादिभिः पृथग्भूते विद्यामये यज्ञेऽवगते सति विधिः परिकल्प्यते । दृष्टश्चानुवादसरूपेषु कल्प्यमानो विधिः । तदुक्तं "वचनानि त्वपूर्वत्वात्" इति । फलं च "तेषामेवैकैक एव तावान् यावानसौ पूर्वः" इत्यतिदेशात् स्वक्रतुद्वारेणेष्टकचितस्याग्नेर्यत्फलं तदेव मनश्चिदादीनामपि स्वक्रतु-द्वारेण फलमित्यवगम्यते ।। 48 ।।

3.3.49

 

यत्पुनरतिदेशेन तुलयकार्यत्वावगमात् क्रियामयक्रत्वनुप्रवेशोऽवगम्यत इत्युक्तम्, तत्राह -

3.3.49

न सामान्यादप्युपलब्धेर्मृत्युवन्न हि लोकापत्तिः ।। 49 ।।

3.3.49

 

नावश्यमतिदेशादवान्तरव्यापारस्यापि तुल्यतया भवितव्यम्, येन क्रियामयक्रत्वनुप्रवेश एषां स्यात् । यस्मात्कस्माच्चित्सामान्यमात्रादतिदेशोपलब्धेः, उपलभ्यते हि "स एष एव मृत्युर्य एतस्मिन्मण्डले पुरुषः" इत्यादिषु संहर्तृत्वादिसामान्यमात्रादतिदेशः, न हि तत्र मण्डलपुरुषस्य मृत्युवत्तल्लोकापत्तिः- तद्देशप्राप्तिरपि भवति;

3.3.49

 

एवमिहापि मनश्चिदादीनामिष्टकचिताग्निवद्भावातिदेशमात्रेणेष्टकचिताग्निदेशरूपक्रियामयक्रत्वनुप्रवेशेना-पि न भवितव्यम् । अत इष्टकचिताग्नेः स्वक्रतुद्वारेण यत्फलं तदेव मनश्चिदादीनामपि विद्यामयक्रतुद्वारेण फलमित्यतिदेशादवगम्यते ।। 49 ।।

3.3.50

परेण च शब्दस्य ताद्विध्यं भूयस्त्वात्त्वनुबन्धः ।। 50 ।।

3.3.50

 

परेण च ब्राह्मणेनास्यापि मनश्चिदाद्यभिधायिनः शब्दस्यताद्विध्यम्-तद्विधत्वम्, विद्यामयप्रतिपादित्वमवग- म्यते । परेण हि ब्राह्मणेन "अयं वाव लोक एषोऽग्निचितस्तस्याप एव परिश्रिताः" इत्यादिना "स यो हैतदेवं वेद लोकं पृणानमेनं भूतमेतत्सर्वमभिसमपद्यते" इति पृथक्फला विद्यैव विधीयते #ः अतोऽग्निरद्दस्यस्य क्रियै-कविषयत्वं नास्ति । एवं तर्हि विद्यामया मनश्चिदादयो वृहदारण्यकेऽनुबद्धव्याः किमर्थमिहानुबध्यन्ते; तत्रोच्यते-भू#ेयस्त्वात्त्वनुबन्धः-इति #ः मनश्चिदादिषु सम्पादनीयानामग्न्यङ्गानां भूयस्त्वात्तत्सन्निधाविहा-नुबन्धः कृतः ।। 50 ।। ।। पूर्वविकल्पाधिकरणं समाप्तम् ।।

3.3.51

एक आत्मनः शरीरे भावात् ।। 51 ।।

3.3.51

 

सर्वासु परविद्यासूपास्योपासनस्वरूपवदुपासकस्वरूपस्यापि ज्ञातव्यत्वमुक्तम्,

3.3.51

 

"त्रयाणामेव चैवमुपन्यासः प्रश्नश्च" इति । वक्ष्यति चास्य प्रत्यगात्मनः परमात्मात्मकत्वेनानुसन्धानम् "आत्मेति तूपगच्छन्ति ग्राहयन्ति च" इति । किमयं प्रत्यगात्माज्ञाता कर्त्ता भोक्तेहामुत्र सञ्चारक्षमोऽनु-सन्धेयः? उत प्रजापतिवांक्योदितापहतपाष्मत्वादिस्वरूपः? किं युक्तम्, ज्ञातृत्वाद्याकारमात्र इत्येके मन्यन्ते । कुतः- अस्योपासकस्यात्मनः शरीरे भावात् । आत्मनः शरीरे वर्त्तमानस्य तादृशमेव रूपं तावतैवानु-सन्धानेन तत्फलसिद्धयुपपत्तेश्च । न हि कर्मस्वधिकृतानां स्वर्गादिफलार्थिनां ज्ञातृत्वाद्यतिरेकेण फलानुभवदशायां यादृशं रूपं तादृशं रूपं साधनानुष्टानदशायामनुसन्धातव्यम्, तावतैव साधनानुष्ठान तत्फलयोः सिद्धेरतिरिक्तानुसन्धाने प्रयोजनाभावात्तदविशेषादिहापि तथैव । ननु चात्र "यथाक्रतुरस्मिंल्लोके पुरुषो भवति तथेतः प्रेत्य भवति" इति विशेषवचनादपहतपाष्मत्वाद्याकर एवानुसन्धातव्य इत्यवगम्यते; नैवम् "तं यथा यथोपासते" इत्युपास्यविषयत्वात्तस्य ।। 51 ।। एवं प्राप्ते प्रचक्ष्महे-

3.3.52

व्यतिरेकस्तद्भावभावित्वान्न तूपलब्धिवत् ।। 52 ।।

3.3.52

 

न त्वेतदस्ति यज्ज्ञातृत्वाद्याकार एवनुसन्धेय इति, अस्यात्मनः संसारदशायां मोक्षदशायां यो व्यतिरेकः सऽपहतपाष्मत्वादिकोऽनुसन्धेयः । अस्य मोक्षदशायां यादृशं रूपं तादृग्रूप एवोपासनवेलायामात्माऽनु-सन्धेय इत्यर्थः । कुतः तद्भावभावित्वात्तद्रूपापत्तेः, "यथाक्रतुरस्मिल्लोके पुरुषो भवति तथेतः प्रेत्य भवति तं यथा यथोपासते तथैव भवति" इति यथोपासनमेव हि प्राप्तिः श्रूयते, न च परस्वरूपमात्रविषयमेवेद-मिति वक्तुं शक्यते, प्रत्यगात्मनोऽप्युपास्यभूतपरब्रह्मशरीरतयोपास्यकोटिनिक्षिप्तत्वात्, अतः प्रजापति-वाक्योदितापहतपाष्मत्वादिगुणक्रप्रत्यगात्मशरीरपरमात्मोपासनस्य तथा रूपमेव प्राप्यमित्युक्तं भवति, अत एव "एवं क्रतुरिहामुं लोकं प्रेत्याऽभिसम्भाविताऽस्मि" इत्युच्यते, तस्मात्प्रत्यगात्मा प्राप्याकार एवानु-सन्धेयः । उपलब्धिवत्-ब्रह्मोपलब्धिवत्, यथा ब्रह्मोपलब्धिर्विहिता यथाऽवस्थितब्रह्मस्वरूपविषया तथा-ऽऽत्मोपलब्धिरपि यथाऽवस्थितात्मस्वरूपविषयेत्यर्थः । कर्मस्वात्मस्वरूपानुसन्धानं कर्माङ्गम्, "यजेत स्वर्गकामः"

3.3.52

 

इति कर्मानुष्ठानमेव हि फलाय चोद्यते, देहातिरिक्तज्ञातृत्वाद्याकारात्मावगातिः कालान्तरभाविफलसाध-नकर्माधिकारार्थेति तावन्मात्रमेव तत्रापेक्षितमिति न किञ्चिदपहीनम् ।। 52 ।।

।। शरीरेभावाधिकरणं समाप्तम् ।।

3.3.53

अङ्गाववद्धास्तु न शाखासु हि प्रतिवेदम् ।। 53 ।।

3.3.53

 

"ओमित्येतदक्षरमुद्गीथमुपासीत" "लोकेषु पञ्चविधं सामोपासीत" "उक्थमुक्थमिति वै प्रजा वदन्ति तदिदमेवोक्थमियमेव पृथिवी" "अयं वा व लोक एषोऽग्निचितः" इत्येवमाद्याः क्रत्वङ्गाश्रया उपासना भवन्ति । ताः किं यासु शाखासु श्रूयन्ते, तास्वेव नियताः? उत सर्वासु शाखासु उद्गीथादिषु सम्बध्यन्त इति विचारः । सर्ववेदान्तप्रत्ययत्वे स्थित्रेपि प्रतिवेदं स्वरभेदादुद्गीथादयो भिद्यन्त इति तत्र तत्र व्यवतिष्ठेरन्निति युक्ता शङ्का । किं युक्तम्-व्यवतिष्ठेरन्निति । कुतः "उद्गीथमुपासीत" इति सामान्येनोद्गीथसम्बन्धितया श्रुताया-स्तस्यामेव शाखायां स्वरविशेषयुक्तस्योद्गीथविशेषस्य सन्निधानात्तस्मन्नेव विशेषे पर्यवसानं युक्तमिति-एवमाद्यास्तास्वेव शाखासु व्यवतिष्ठेरन्निति ।।

3.3.53

 

एवं प्राप्ते प्रचक्ष्मह-अङ्गावबद्धास्त्विति । तु शब्दः पक्षं व्यावर्त्तयति, न ह्युद्गीथाद्यङ्गाववद्धा उपासनास्ता- स्वेव शाखासु व्यवतिष्ठेरन्, अपि तु प्रतिवेदं सम्भध्येरन्, सर्वासु शाखास्वित्यर्थः । हि शब्दो हेतौ यस्मा-च्छØत्यैवोद्गीथाद्युङ्गमात्राववद्धा।, तस्मात् यत्रोद्गीथादयस्तत्र सर्वत्र सम्बध्येरन् । यद्यपि स्वरभेदेनोद्गीथव्य- क्तयो भिद्यन्ते । तथाऽपि सामान्येनोद्गीथश्रुत्या सर्वा व्यक्तयः सन्निहिता इति न क्कचिद्व्यवस्थायां प्रमाण- मस्ति । सर्वशाखाप्रत्ययन्यायेन च सर्वासु शाखासु क्रतुरेकः ।अतः सर्वासु शाखास्वेकस्य क्रतो सन्निधा- नात् क्रत्वङ्गभूतोद्गीथादयोऽपि सन्निहिता इति नैकस्य सन्निधिविशेषोऽस्तीति न व्यवस्था ।। 53 ।।

3.3.54

मन्त्रादिवद्वाऽविरोधः ।। 54 ।।

3.3.54

 


ंवाशब्दश्चार्थे, आदिशब्देन जातिगुणसङ्खयासादृश्यक्रमद्रव्यकर्माणि गृह्यन्ते, यथा मन्त्रादीनामेकैकशाखा-स्वाम्नातानामपि शेषिणः क्रतोः सर्वशाखास्वेकत्वेन यथायथं श्रुत्यादिभिः सर्वासु शाखासु विनियोगो न विरुध्यते; तद्वदिहाप्यविरोधः ।। 54 ।। ।। अङ्गाववद्धाधिकरणं समाप्तम् ।।

3.3.55

भूम्नः क्रतुवज्ज्यायस्त्वं तथा हि दर्शयति ।। 55 ।।

3.3.55

 

"प्राचीनशाल औपमन्यवः" इत्यारभ्य वैश्वानरविद्याऽऽम्नाता; तत्र वैश्वानरः परमात्मा त्रैलोक्यशरीर उपास्यः श्रुतः स्वार्लेकादित्वावय्वाकाशाप्पृथिव्यवयवः । तत्र च द्यौर्मूर्द्धा आदित्यश्चक्षु-

3.3.55

 

र्वायुः प्राणः आकाशः सन्देहो-मध्यकाय इत्यर्थः, आपो वस्तिः पृथिवी पादावित्यवयवविशेषाः; तत्र संशयः-किमस्य त्रैलोक्यशरीरस्य व्यस्तस्योपासनं कर्त्तव्यम्? उत व्यस्तस्य समस्तस्य च? अथ समस्त-स्यैवेति । किं युक्तम्, व्यस्तस्येति । कुतः? उपक्रमे व्यस्तोपसनोपदेशात् । तथा ह्युपदिश्यते-"औपमन्यवादयः किलोद्दालकषष्ठाः केकयमश्वपतिमुपसद्यात्मानमेवेमं वैश्वानरं सम्प्रत्यध्येषि तमेव नो व्रूहि" इति पप्रच्छुः । स च तेभ्यः प्रत्येकं स्वोपास्यान् द्युप्रभृतीनुक्तवद्गयो मूद्धादिषु व्यस्तेषूपासनं तत्र तत्र फलं चोक्तवान् "अत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्च्चसकुले य एतमेवमात्मानं वैश्वारनमुपास्ते मूर्द्धा त्वेष आत्मन इति एष वै सुतेजा आत्मा वैश्वानरः" इत्यादिना । तेषु तेषूपासनेषूपास्यस्य वैश्वानरत्वं चाह । अतो व्यस्तस्यैवोपासं कत्तर्व्यम् । परत्र "यस्त्वेतमेवं प्रादेशमात्रमभिविमानमात्मानं वैश्वानरमुपास्ते" इति । द्वयुप्रभृतिप्रदोवच्छिन्नमात्रे वैश्वानरे उक्तस्य मूर्द्धाद्युपासनस्य समासेनोपसंहार इत्यवगन्तव्यम् । अपर आह-एवमेव समस्तस्याप्युपासनं कार्यमिति, पृथक् फलनिर्देशात् "यस्त्वेतमेवं प्रादेशमात्रमभिविमानं वैश्वानरमुपास्ते सर्वेषु लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मस्वन्नमत्ति" इति । न चैतावता वाक्यभेदः यथा भूमविद्योपक्रमे नामाद्युपासनं तत्फलं चाभि-

3.3.55

 

धाय "एष तु वा अतिवदिति यः सत्येनातिवदति" इत्यादिना भूमविद्यामुपद्विश्य " स स्वराड् भवति तस्य सर्वेषु लोकेषु कामचारो भवति" इति तत्फलं च व्यपदिशति । तत्र भूमविद्यापरत्वेऽपि वाक्यस्य नामाद्यवा-न्तरोपासनं तत्फलं चाङ्गीक्रियते; तथेहापीति ।

एवं प्राप्तेऽभिधीयते-भूम्नः ज्यायस्त्वमिति । भूम्नो विपुलस्य समस्तस्यैव, ज्यायस्त्वं-प्रामाणिकत्व-मित्यर्थः, एकवाक्यत्वावगतेः । तथा हि "प्राजीनशाल औपमन्यवः" इत्युपक्रम्य "उद्दालको ह वै भगवन्तोऽयमारुणिः सम्प्रतीममात्मानं वैश्वानरमध्येति तं हन्ताभ्यागच्छामः" इति वैश्वानरात्मबुभुत्सयौप-मन्यवादयः पञ्च महर्षयः तमुहालकमुपेत्य तत्र वैश्वानरात्मवेदनमलभमानास्तेन च सहाश्वपतिं केकयं वैश्वानरात्मवेदिनमुपसङ्गम्य "आत्मानमेवेमं वैश्वानरं सम्प्रत्यध्येषि तमेव नो व्रूहि" इति पृष्ट्वा तत्सकाशा-त्परमात्मानं वैश्वानरं स्वलोकादिपृथिव्यन्तशरीरमुपास्यमवगम्य तत्फलं च सर्वलोकसर्वंभूतसर्वात्मान्न-भूतब्रह्मानुभवमवगतवन्त इत्युपसंहारतो वाक्यस्यैकत्वमवगम्यते । एवमेकवाक्यत्वेऽवगते सत्यवयव-विशेषेषूपास्तिवचनं फलनिर्देशश्च समस्तोपासने#ैकदेशानुवादमात्रमिति निश्चीयते । क्रतुवत् - यथा "वैश्वानरं द्वादशकपालं निर्वषेत् पुत्रे जाते" इति विहितस्यैव क्रतोरेकदेशाः "यदष्टाकपालो भवति" इत्यादिभिरनूद्यन्ते; तथा समस्तोपासनमेव न्याय्यं न व्यस्तोपासनम् । तथा हि दर्शयतीयं श्रुतिः व्यस्तोपासनेऽनर्थं व्रुवती "मूर्द्धा ते व्यपतिष्यद्यन्मां नागमिष्यः" इति "अन्धोऽभविष्यो यन्मां नागमिष्यः" इत्यादिका । अत इदमप्यपास्तम्, यन्नामाद्युपासनसाम्यमुक्तम्, तत्र हि नामाद्युपासनेष्वनर्थो न श्रुतः, नामाद्युपासनेभ्यो भूमोपासनस्यातिशयितफलत्वं श्रुतम्

3.3.55

 

"एष तु वा अतिवदति यः सत्येनातिवदति"इति । तत एव तत्र भूमविद्यापरत्व्रेपि वाक्यस्य नामाद्युपासनानां सफलानां विवक्षितत्वम्, अन्यथाऽतिशयितफलत्वनिमित्तानिवादेन भूमविद्यास्तुत्यनुपपत्तेः । अतः समस्तोपासनमेव न्याय्यम् ।। 55 ।। ।। भूमज्यायस्त्वाधिकरणं समाप्तम् ।।

3.3.56

नाना शब्दादिभेदात् ।। 56 ।।

3.3.56

 

इह ब्रह्मविद्याः सर्वा ब्रह्मप्राप्तिरूपमोक्षैकफलाः; सद्विद्याभूमविद्यादहरविद्योपको-सलविद्याशाण्डिल्यविद्या-वैश्वानरविद्याऽऽनन्दमयविद्याऽक्षरविद्यादिकाः एकशाखागताः शाखान्तरगताश्चोदाहरणम् । अन्याः प्राणा-द्येकविषयफलाश्च । किमत्र विद्यैक्यमुत विद्याभेदः? इति संशय्यते । अत्रैवासां परस्परभेदे समर्थिते सत्येकस्या दहरविद्यादिकायाः सर्ववेदान्तप्रत्ययन्यायः । किं युक्तम्? विद्यैक्यमिति । कुतः? वेद्यस्य ब्रह्मण एकत्वात् । वेद्यं हि विद्याया रूपम् । अतो रूपैक्याद्विद्यैक्यमिति ।

एवं प्राप्तेऽभिधीयते-नाना-इति । नानाभूताः विद्याः कुतः? शब्दादिभेदात् । आदिशब्देनाभ्याससंख्यागुण-प्रक्रियानामधेयानि गृह्यन्ते । शब्दान्तरादिभिरत्र विधेयभेदहेतवोऽनुबन्धभेदा दृश्यन्ते । यद्यपि वेदोपासीते-

3.3.56

 

त्यादयः शब्दाः प्रत्यावृत्त्यभिधायिनः, प्रत्ययाश्च ब्रह्मैकविषयाः, तथाऽपि तत्त्प्रकरणोदितजगदेककारण-त्वापहतपाष्मत्वादिविशेषणविशिष्टब्रह्मविषयप्रत्ययावृत्त्यववोधिनः प्रत्ययावृत्तिरूपा विद्या भिन्दन्ति । ब्रह्मप्राप्तिरूपफलसम्बन्ध्युपासनविशेषाभिधायीनि च निराकाङ्क्षाणि वाक्यानि प्रतिप्रकरणं विलक्षण-विद्याभिधायीनीति निश्चीयते । अस्मिन्नर्थे "शब्दान्तरे कर्मभेदः" इत्यादिभिः पूर्वकाण्डोदितैः सूत्रैस्सिद्धेऽपि पुनरिह प्रतिपादनं वेदान्तवाक्यान्यविधेयज्ञानपराणीति कुदृष्टिनिरसनाय । अतो विद्याभेद इति स्थितम् ।। 56 ।।

।। शब्दादिभेदाधिकरणं समाप्तम् ।।

3.3.57

विकल्पोऽविशिष्टफलत्वात् ।। 57 ।।

3.3.57

 

ब्रह्मप्रातिफलानां सद्विद्यादहरविद्यादीनां नानात्वमुक्तम्; इदानीमासां विद्यानामेकस्मिन्, पुरुषे प्रयोजन-वत्त्वेन समुच्चयोऽपि सम्भवति, उत प्रयोजनाभावाद्विकल्प एवेति विशये किं युक्तम्, समुच्चय्रोपि, सम्भवतीति । कुतः? एकफलानां भिन्नशास्त्रार्थानामपि समुच्चयदर्शनात् । दृश्यते ह्येकस्यैव स्वर्गादेः साधनानामग्निहोत्रदर्शपूर्णमासादीनां तस्यैव स्वार्गस्य भूयस्त्वापेक्षयैकत्र पुरुषे समुच्चयः; एवमिहापि ब्रह्मानुभवभूयस्त्वापेक्षया समुच्चयोऽपि सम्भवतीति ।।

एवं प्राप्ते प्रचक्ष्महे-विकल्प एव; न समुच्चयः सम्भवतीति । कुतः? अविशिष्टफलत्वात्-सर्वासां हि ब्रह्मविद्यानामनवधिकातिशयानन्दब्रह्मानुभवः फलमविशिष्टं श्रूयते "ब्रह्मविदाप्नोति परम्" "स एको ब्रह्मण आन्दः श्रोत्रियस्य चाकामहतस्य" "यदा पश्यः पश्यते रुक्मवर्णं कर्त्तारमीशं पुरुषं ब्रहकमयोनिम् । तदा विद्वान्तपुण्यपापे विधूय निरञ्जनः परमं साम्यमुपैति" इत्यादिभ्यः । ब्रह्म हि स्वस्य परस्य च स्वयमनु-भूयमानमनवधिकातिशयानन्दं भवति । स च तादृशो ब्रह्मानुभव एकया विद्ययाऽवाप्यते चेत्किमन्ययेति न समुच्चयसम्भवः । स्वर्गादेर्हि देशतः कालतः स्वरूपतश्च परिमितत्वेन तत्र देशाद्यपेक्षया भूयस्त्वसम्भवा-त्तदर्थिनः समुच्चयः सम्भवति; इह तु तद्विपरीतस्वरूपे ब्रह्मणि तन्न सम्भवति । सर्वाश्च विद्या ब्रह्मानुभव-विरोध्यनादिकर्माविद्यानिरसनमुखेन ब्रह्मप्राप्तिफला इत्यविशिष्टफलत्वात्सर्वासां विकल्प एव ।। 57 ।।

3.3.58

 

ब्रह्मप्राप्तिव्यतिरिक्तफलास्तु विद्याः स्वर्गादिफलकर्मवद्यथेष्टं विकल्पेरन्, समुच्चीयेरन् वा, तासां परिमित-फलत्वेन भूयस्त्वापेक्षासम्भवात्, तदाह -

3.3.58

काम्यास्तु यथाकामं समुच्चीयेरन्न वा पूर्वहेत्वभावात् ।। 58 ।।

3.3.58

 

अपरिमितपलत्वाभावादित्यर्थः ।। 58 ।। ।। विकल्पाधिकरणं समाप्तम् ।।

3.3.59

अङ्गेषु यथाश्रयभावः ।। 59 ।।

3.3.59

 

उद्गीथादिक्रत्वङ्गेष्वाश्रिताः "ओमित्येतदक्षरमुद्गीथमुपासीत" इत्यादिका विद्याः किमुद्गीथादिवत् क्रत्वर्थतया क्रतुषु नियमेनोपादेयाः? उत गोदोहनादिवत्पुरुषार्थतया यथाकाममिति विशये नियमेनोपादेया इति युक्तम् । ननु चासां पुरुषार्थत्वेनानियमः प्रतिपादितः "तन्निर्धारणानियमस्तद्दृष्टेः प्रथग्ध्यप्रतिबन्धः फलम्" इत्यत्र । सत्यम्, तदेव द्रढयितुं कैश्चिल्लिङ्गदर्शनैर्युक्तया चाक्षिष्यते । तत्र हि "तेनोभौ कुरुतः" इत्यनियमदर्शनात् पृथक्फलत्वमुक्तम् । उपासनाश्रयभूतोद्गीथादिवदुपासनानामप्यङ्गतयोपादाननियमे बहवो हेतव उपलभ्यन्ते । न ह्यत्र "गोदोहनेन पशुकामस्य प्रणयेत्" इत्यादिवदुपासनाविधिवाक्ये फलसम्बन्धः श्रूयते । "उद्गीथ-मुपासीत" इत्युद्गीथादिसम्बन्धिदयैवोपासनं प्रतीयते, "यदेव" विद्यया करोति श्रद्धयो-

3.3.59

 

पनिषदा तदेव वीर्यवत्तरम्" इति वर्तमानापदेशरूपवाक्यान्तराद्धि फलसम्बन्धो ज्ञायते । स्वाक्येनैवाव्यभि-चरितक्रतुसम्बन्ध्युद्गीथादिसम्बन्धेन निर्ज्ञातक्रत्वङ्गभावस्य वाक्यान्तरस्थवर्तमानफलसम्बन्धनिर्देशोऽर्थ-वादमात्रं स्यात्, अपापश्लोकश्रवणादिवत् । अतो यथोद्गीथायः उपासनाश्रयाः क्रत्वङ्गतया पयोगविधिना नियमेनोपादीयन्ते, तथा तदाश्रिताश्चोपासनास्तन्मुखेन क्रत्वङ्गभूता इति नियमेनोपादेया एव ।। 59 ।।

3.3.60

शिष्टेश्च ।। 60 ।।

3.3.60

 

शिष्टिः-शासनम्, विद्यानमित्यर्थः । "उद्गीथमुपासीत" इत्युद्गीथाङ्गतयोपासनविधानाच्चोपादाननियमः "गो-दोहनेन पशुकामस्य प्रणयेत्" इत्यादिवद्विधिवाक्येऽधिकारान्राश्रवणात् उद्गीथाद्यङ्गभाव एव हि विधेय इति गम्यते ।। 60 ।।

3.3.61

समाहारात् ।। 61 ।।

3.3.61

 

"होतृपदनाद्धैवापि दुरुद्गीथमनुसमाहरति" इत्युपासनस्य समाहारनियमो दृश्यते । दुरुद्गीथं-वेदनविहीनमुद्गी- थम् । वेदनहानावन्येन समाधानं ब्रुवत्तस्य नियमेनोपादानं दर्शयति ।। 61 ।।

3.3.62

गुणसाधारण्यश्रुतेश्च ।। 62 ।।

3.3.62

 

उपासनगुणस्य उपासनाश्रयस्य प्रणवस्य सोपासनस्य "तेनेयं त्रयी विद्या वर्तते ओमित्याश्रावयत्योमिति शंसत्योमित्युद्गायति" इति साधारण्यश्रुतेश्चोपासनसमाहारो गम्यते, तेनेति प्रकृतपरामर्शात् सोपासन एव प्रणवः सर्वत्र सञ्चरति । अत उपासनस्य प्रणवसहभावनियमदर्शनाच्चोद्गीथाद्युपासनानामुद्गीथादि-वन्नियमेनोपादानम् ।। 62 ।।

3.3.63

इति प्राप्ते उच्यते --

3.3.63

न वा तत्सहभावाश्रुतेः ।। 63 ।।

3.3.63

 

न चेतदस्ति-यदुद्गीथाद्युपासनानां क्रतुषूद्गीथादिवदुपादाननियमः-इति । कुतः तत्सहभावाश्रुतेः-उद्गीथाङ्गभा-वाश्रुतेरित्यर्थः । अङ्गभावे हि सहभावनियमो भवति, यद्यपि उद्गीथमुपासीत" इत्यस्मिन् पदसमुदायेऽधिका-रान्तरं न प्रतीयते, तथाऽपि तदन्तरमेव "यदेव विद्यया करोति श्रद्धयोपनिषदा तदेव वीर्यवत्तरं भवति" इति

3.3.63

 

विद्यायाः क्रतुवीर्यवत्तरत्वं प्रति साधनभावः प्रतिपाद्यते । तेन क्रतुफलात् पृथग्भूतपलसाधनभूता विद्या "उद्गीथमुपासीत" इति कर्त्तव्यतया विधीयते । क्रतुफलात् पृथग्भूतोद्गीथाङ्गतया विनियोगो नोपपद्यते । अथ उपासनस्याश्रयापेक्षायां सन्निहित उद्गीथ आश्रयमात्रं भवति । उद्गीथश्च क्रत्वङ्गभूत इति क्रतुप्रयुक्तोद्गीथा-द्याश्रये उपासने क्रत्वधिकारिण एव क्रतोर्वीर्यवत्तरत्वेच्छानिमित्तमिदमधिकारान्तरमिति न क्रतुषु तदुपादाननियमः ।

3.3.63

 

वीर्यवत्तरत्वं च क्रतुफलस्य प्रबलकर्मान्तरफलेनाप्रतिबन्ध इत्युक्तम् । क्रतोरविलम्बितफलत्वमित्यर्थः । पर्णतादीनां तु 2यदेव विद्यया करोति तदेव वीर्यवत्तरं भवति" इति विद्यायाः फलसाधनत्ववदपापश्लोक-श्रवणादिफलं प्रति साक्षात्साधनभावो न श्रुत इति क्रत्वङ्गभूतजुह्वाद्यङ्गतया विनियोगाविरोधात्तदङ्गभूतानां फलान्तरसाधनभावकल्पनानुपपत्तेस्तत्र फलश्रुतिरर्थवामात्रं स्यात् ।। 63 ।।

3.3.64

दर्शनाच्च ।। 64 ।।

3.3.64

 

दर्शयति च श्रुतिरुपासनोपादानानियमम् "एवं विद्ध वै ब्रह्मा यज्ञं यजमानं सर्वाश्चÐत्वजोऽभिरक्षति" इति ब्रह्मणो वेदनेन सर्वेषां रक्षणं ब्रुवती । उद्गातृप्रभृतीनां वेदनस्यानियमे सत्येतदुपपद्यते । अनेन लिङ्गेन पूर्वोक्तानां समाहारादिलिङ्गानां प्रायिकत्वमवगम्यते । अतोऽनियम एवेति स्थितम् ।। 64 ।।

।। यथाश्रयभावाधिकरणं समाप्तम् ।।

।। इति श्रीभगवद्रमानुजविरचिते शारीरकमीमांसाभाष्ये तृतीयस्याध्यायस्य तृतीयः पादः ।।



3.4.1

पुरुषार्थोऽतश्शब्दादिति वादरायणः ।। 1 ।।

3.4.1

 

गुणोपसंहारानुपसंहारफला विद्यैकत्वानात्वचिन्ता कृता । इदानीं विद्यातः पुरुषार्थः? उत विद्याङ्गकात्कर्मणः? इति चिन्त्यते । किं युक्तम्? अतः- विद्यातः पुरुषार्थ इति भगवान्वादरायणो मन्यते, कुतः? शब्दात्, दृश्यते ह्यौपनिषदः शब्दो विद्यातः पुरुषार्थं ब्रुवन् "ब्रह्मविदाप्नोति परम्" "वेदाहमेतं पुरुषं महान्तमादित्यवर्णं तमसः परस्तात् । तमेवं विद्वानमृत इह भवति । नान्यः पन्था विद्यतेऽयनाय" "यथा नद्यः स्यन्दमानाः समुद्र्रेस्तं गच्छन्ति नामरूपे विहाय । तथा विद्वान्नामरूपाद्विमुक्तः परात्मरं पुरुष-

3.4.1

 

मुपैति दिव्यम्" इत्यादि ।। 1 ।।

3.4.2

अत्र पूवपक्षी प्रत्यवतिष्ठते -

3.4.2

शेषत्वात्पुरुषार्थवादो यथाऽन्येष्विति जैमिनिः ।। 2 ।।

3.4.2

 

नैतदेवम्-यद्विद्यातः पुरुषार्थावाप्तिः शब्दावगम्यते-इति । न ह्येषः "ब्रह्मविदाप्नोति परम्" इत्यादिशब्दो वेद-नात्पुरुषार्थावाप्तिमवगमयति, कर्मसुकर्तृभूतस्याऽऽत्मनो याथात्म्यवेदनप्रतिपादनपरत्वात्, अतः कर्तुः

3.4.2

 

संस्कारद्वारेण विद्यायाः क्रतुशेषत्वात् तत्र फलश्रुतिरर्थवादमात्रम्, यथाऽन्येषु द्रव्यादिष्विति जैमिनिराचार्यो मन्यते । तदुक्तं "द्रव्यगुणसंस्कारकर्मसु परार्थत्वात् फलश्रुतिरर्थवादः स्यात्" इति । ननु च कर्मसु कर्तुर्जीवा-दन्यो मुमुक्षभिः प्राप्यतया वेदान्तेषु वेद्य उपदिश्यते इति प्रागेवोपपातया वेदान्तेषु वेद्य उपदिश्यते इति प्रागेवोपपादितम्-"नेतरोऽनुपपत्तेः" "भेदव्यपदेशाच्च" "अनुपपत्तेस्तु न शारीरः" इतरपरामर्शात्स इति चेन्नासम्भवात्" इत्येवमादिभिः सूत्रैः । तदेव ब्रह्म तत्त्वमस्यादिसामानाधिकरण्येन जीवादनतिरिक्त-मित्येतदपि "अधिकं तु भेदनिर्देशात्" इत्येवमादिभिर्निरस्तम् । सामानाधिकरण्यनिर्देशश्च "ऐतदात्म्यमिदं सर्वं" "सर्वं खल्विदं ब्रह्म" इति चेतनाचेतनसाधारणः, "यः पृथिव्यां तिष्ठन्" "य आत्मनि तिष्ठन्" इत्यादिनाऽवगततत्तदात्मतयाऽवस्थितिनिबन्धन इति "अवस्थितेरिति काशकृत्स्नः" इत्यादिभिरुपपादितम्, तत्कथं कर्मसु कर्त्तुरात्मनो याथात्म्योपदेशपरा वेदान्तशब्दा इति विद्यायाः कर्माङ्गत्वं प्रतिपाद्यते । उच्यते-वेदान्तवाक्यष्वेव विद्यायाः कर्मप्राधान्यं सूचयद्भिर्लिङ्गैस्तदुपवृहितसामानाधिकरण्यनिर्देशेन च वेदान्तशब्दा देहातिरिक्तजीवस्वरूपयाथात्म्योपदेशपरा इति वलादभ्युपगमनीयमिति पूर्वपक्षिणोऽभिप्रायः । ननु च कर्त्तृसंस्कारमुखेन

3.4.3

 

विद्यायाः क्रत्वनुप्रवेशो न शक्यते वक्तुम्, कर्त्तुर्लौकिकवैदिकसाधारणत्वेनाव्यभिचरितक्रतुसाम्बन्धित्वा-भावात् । नैवम्, लौकिकस्य कर्मणः कर्त्तुर्देहादव्यतिरिक्तत्वेऽप्युपपत्तेर्देहातिरिक्तनियत्यात्मस्वरूपस्य क्रतावेवोपयोगात्तत्त्स्वरूपप्रतिपादनमुखेन क्रत्वनुप्रवेशो न विरुद्धयते । अतो विद्यायाः क्रतुशेषत्वान्नातः पुरुषार्थः ।। 2 ।। कानि पुनस्तानि लिङ्गानि; यदुपवृंहितसमानाधिकरण्यनिर्देशेन वेदान्तशब्दा जीवस्वरूप-परा इति निर्णीयन्ते । तत्राह -

3.4.3

आचारदर्शनात् ।। 3 ।।

3.4.3

 

ब्रह्मविदां प्राधान्येन कर्मस्वेवाचारो दृश्यते-अश्वषतिः केकयः किलात्मवित्तमस्तद्विज्ञानायोपगतांस्तानृषीन् प्रत्याह - "यक्ष्यमाणो ह वै भगवन्तोऽहमस्मि" इति । तथा च जनकादयो ब्रह्मविदग्रेसराः कर्मनिष्ठाः स्मृतिषु दृश्यन्ते "कर्मणैव हि संसिद्धिमास्थिता जनकादयः" "इयाज सोऽपि सुबहून् यज्ञान् ज्ञानव्यपाश्रायः" इति । अतो ब्रह्मविदां कर्मप्रधानत्वदर्शनाद्विद्यायाः कर्तृस्वरूपवेदनरूपत्वेन कर्माङ्गत्वमेवेति न विद्यातः पुरुषार्थः ।। 3 ।।

3.4.4

 

लिङ्गमिदम्; प्राप्तिरुच्यतामित्यत्राह -

3.4.4

तच्छØतेः ।। 4 ।।

3.4.4

 

श्रुतिरेव हि विद्यायाः कर्माङ्गत्वमाह - "यदेव विद्यया करोति श्रद्धयोपनिषदा तदेव वीर्यवत्तरं भवति" इति । नेयं श्रुतिः प्रकरणादुद्गीथमात्रविषयेति व्यवस्थापयितुं शख्या, यतः प्रकरणाच्छØतिर्वलीयसी, "यदेव विद्यया करोति" इति विद्यामात्रविषया हीयं श्रुतिः ।। 4 ।।

3.4.5

समन्वारम्भणात् ।। 5 ।।

3.4.5

 

"तं विद्याकर्मणी समन्वारभेते" इति विद्याकर्मणोः साहित्यं च दृश्यते । साहित्यं चोक्तेन न्यायेन विद्यायाः कर्माङ्गत्वे सत्येव भवति ।। 5 ।।

3.4.6

तद्वतो विधानात् ।। 6 ।।

3.4.6

 

विद्यावतः कर्मविधानात् विद्या कर्माङ्गमित्यवगम्यते-"आचार्यकुलाद्वेदमधीत्य यथाविधानं गुरोः कर्मा-तिशेषेणाभिसमावृत्य कुटुम्बे शुचौ देशे" इत्यादौ । "वेदमधीत्य" इत्यध्ययनवतः कर्माणि विदधदर्थावबोध-पर्यन्ताध्यनवत एव विदधाति । अर्थावबोधपर्यन्तं ह्यध्ययनमिति स्थापितम् । अतो ब्रह्मविद्य्रापि कर्मसु

3.4.6

 

विनियुक्तेति न पृथक्फलायावकल्पते ।। 6 ।।

3.4.7

नियमात् ।। 7 ।।

3.4.7

 

इतश्च न विद्यातः पुरुषार्थः । "कुर्वन्नेवेह कर्माणि जिजीविषेच्छतं समाः" इत्यात्मविदः पुरुषायुपस्य सर्वस्य कर्मसु नियमेन विनियोगात् कर्मण एव फलमित्यवगम्यते, विद्या तु कर्माङ्गम् ।। 7 ।।

3.4.8

एवं प्राप्ते प्रचक्ष्महे -

3.4.8

अधिकोपदेशात्तु वादरायणस्यैवं तद्दर्शनात् ।। 8 ।।

3.4.8

 

तुशब्दात्पक्षो व्यावृत्तः; विद्यात एव पुरुषार्थः, कुतः? अधिकरोपदेशात्-कर्मासु कर्त्तुर्जीवाद्वेयप्रत्यनीकानव-धिकातिशयासङ्खयेकल्याणगुणाकरत्वेनाधिकस्यार्थान्तरभूतस्य परस्य ब्रह्मणो वेद्यतयोपदेशात् भगवतो वादरायणस्य विद्यातः फलमित्येवमेव मतम् । लिङ्गानि तिष्ठन्तु, वेद्यतयोपदेशशस्तु तावत्कर्त्तुः प्रत्यगात्म-नोऽधिकसैव । कथं? तद्दर्शनात् - प्रत्यगात्मन्यशुद्धे शुद्धेऽप्यसम्भावनीयानन्तगुणाकरस्य वेद्यस्य निरस्तनि

3.4.8

 

खिलहयगन्धस्य स्वसङ्कल्पकृतजगदुदयविभवलयलीलस्य सर्वज्ञस्य सर्वशक्तेर्वाङ्गेनसापरिच्छेद्यानन्दस्य जीवाधिपस्य कृत्स्नस्य प्रशासितुः परस्य ब्रह्मणो वेदनोपदेशवाक्येषु दर्शनात् । "अपहतपाष्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसङ्कल्पः" "तदैक्षत बहु स्यां प्रजायेयेति तत्तेजो-ऽसृजत" "यः सर्वज्ञः सर्ववित्" "पराऽस्य शक्तिविर्विधैव श्रूयते स्वाभाविकी ज्ञानबलक्रिया च" " स एको ब्रह्मण आनन्दः" "यतो वाचो निवर्तन्ते -अप्राप्य मनसा सह आनन्दं ब्रह्मणो विद्वान्न विभेति कुतश्चनेति" "एष सर्वेश्वर एष भूताधिपतिरेष भूतपाल एप सेतुर्विधरणः" "स कारणं करणाधिपाधिपो न चास्य कश्चिज्जनिता न चाधिपः" "एतस्य वा अक्षरस्य प्रशासने गार्गि सूर्याचन्द्रमसौ विधृतौ तिष्ठतः" "एतस्य वा अक्षरस्य प्रशासने गार्गि द्यावापृथिव्यौ विधृते तिष्ठतः" "भीषाऽस्माद्वातः पवते । भेषोदेति सूर्यः । भीषाऽस्मादग्निश्चेन्द्रश्च । नृत्युर्धावति पञ्चमः" इत्यादिषुः । तस्माद्वेदनोपदेशशब्देषु कर्त्तुः प्रत्यगात्मनः खद्यातकल्पस्याविद्यादिहेयसम्बनतधयोग्यस्य गन्धोऽपि नास्तीति परमपुरुषविषयाया विद्यायास्तत्प्राप्ति-रूपममृतत्वं तत्र तत्र श्रूयमाणं पलमिति विद्यातः पुरुषार्थ इति सुष्ठूक्तम् ।। 8 ।।

3.4.9

लिङ्गान्यपि निरस्यन्ते --

3.4.9

तुल्यं तु दर्शनम् ।। 9 ।।

3.4.9

 

यदुक्तम्-ब्रह्मविदां कर्मानुष्ठानदर्शनाद्विद्याकर्माङ्गमिति, तन्न विद्याया अनङ्गत्वेऽपि तुल्यं दर्शनम्, ब्रह्मविदां कर्मानुष्ठानदर्शनमनैकान्तिकमित्यर्थः । अननुष्ठानस्यापि दर्शनात् । दृश्यते हि ब्रह्मविदां कर्मत्यागः "ॠषयः कावषेयाः किमर्था वयमध्येष्यामहे किमर्था वयं यक्ष्यामहे" इत्यादौ । अतो ब्रह्मविदां कर्मत्यागदर्शनान्न विद्या कर्माङ्गम् । कथमिदमुपपद्यते-ब्रह्मविदां कर्मानुष्ठानमननुष्ठानञ्च; फलाभिसन्धिरहितस्य यज्ञादिकर्मणो ब्रह्मविद्याङ्गत्वात् । तथाविधस्य कर्मणोऽनुष्ठानदर्शनमुपपद्यते । वक्ष्यति च "सर्वापेक्षा च यज्ञादिश्रुते-रश्ववत्" इति, फलार्थस्य तस्यैव यज्ञादेः कर्मणो मोक्षैवफलब्रह्मविद्याविरोधित्वात्तस्याननुषांन-दर्शनमुपपन्नतरम् । विद्यायाः कर्माङ्गत्वे कर्मत्यागः कथमपि नोपपद्यते ।। 9 ।।

3.4.10

 

यदुक्तम्-श्रुत्यैव विद्यायाः कर्माङ्गत्वमवगम्यत इति; तत्राह-

3.4.10

असार्वत्रिकी ।। 10 ।।

3.4.10

 

न सर्वविद्याविषयेयं श्रुतिः, अपि तूद्गीथविद्याविषयैव "यदेव विद्यया करोति" इति यच्छब्दस्यानिर्धारित-विशेषस्य "उद्गीथमुपासीत" इति प्रस्तुतोद्गीथविशेषनिष्ठत्वात् । न हि यत्करोति, तद्विद्ययेति सम्बध्यते, यदेव विद्यया करोति तदेव वीर्यवत्तरमिति विद्यया क्रियमाणं यच्छब्देन निर्दिश्य तस्य हि वीय्यर्वत्तरत्व-मुच्यते ।। 10 ।।

3.4.11

यच्चेदमुक्तं "तं विद्याकर्मणी समन्वारभेते" इति विद्याकर्मणोः साहित्यदर्शनाद्विद्या कर्माङ्गम्-इति; तत्राह -

3.4.11

विभागः शतवत् ।। 11 ।।

3.4.11

 

"तं विद्याकर्मणी समन्वारभेते" इत्यत्रोक्तेन न्यायेन विद्याकमर्णोर्भिन्नफलत्वाद्विद्या स्वस्मै फलाय समन्वारभते, कर्म च स्वस्मै फलायेति विभागो द्रष्टव्यः । शतवत्-थया क्षेत्ररत्रविक्रयिणं शदद्वयमन्वेतीत्युक्ते क्षेत्रार्थं शतम्, रत्नार्थं शतमिति विभागः प्रतीयते; तथेहापि ।। 11 ।।

3.4.12

अध्ययनमात्रवतः ।। 12 ।।

3.4.12

 

यदुक्तं-विद्यावतः कर्मविधानाद्विद्या कर्माङ्गमिति, नैतद्युक्तम्, "वेदमधीत्य" इति अध्ययनमात्रवतो विधानात् । न चाध्ययनविधिरेवार्थावबोधे प्रवर्त्तयति, आधानवदध्ययनस्याक्षरराशिग्रहणमात्रे पर्य्यवसानात् । गृहीतस्य च स्वाध्यायस्य फलवत्कर्मावबोधीत्वदर्शनात्तन्निर्णयफले तदर्थविचारे पुरुषः स्वयमेव प्रवर्त्तते ।

3.4.12

 

ततः कर्मार्थी कर्मज्ञाने प्रवर्त्तते, मोक्षार्थी च ब्रह्मज्ञाने-इति न विद्या कर्माङ्गम् । यद्यष्यध्ययनविधिरेवार्थाव- बोधे प्रवर्त्तयति, तथाऽपि न विद्या कर्माङ्गम्, अर्थज्ञानादर्थान्तरत्वाद्विद्यायाः । यधा जयोतिष्टोमादिकर्मस्व-रूपविज्ञानात्फलसाधनभूतं कर्मानुष्ठानमर्थान्तरम्, तथाऽर्थज्ञानरूपाद्व्रह्यस्वरूपविज्ञानादर्थान्तरमेव ध्यानोपासनादिशब्दवाच्या पुरुषाथर्साधनभूता विद्येति न तस्याः कर्मसम्भबन्धगन्धो विद्यते ।। 12 ।।

3.4.13

नाविशेषात् ।। 13 ।।

3.4.13

 

यच्चोक्तं "कुर्वन्नेवेह कर्माणि" इत्यात्मविदं ज्ञानाद्वयावृत्य यावज्जीवं कर्मानुष्ठाने नियमयतीति; तन्नोपपद्यते, अविशेषात्-न ह्यं नियमः फलसाधनभूतस्वतन्त्रकर्मविषय इति विशेषहेतुरस्ति, विद्याङ्गभूत-कर्मविषयतयाऽप्युपपत्तेः । "कर्मणैव हि संसिद्धिमास्थिता जनकादयः" इति च विदुषस्त्वाप्रयाणादुपासन-स्यानुवर्त्तमानत्वात् ।। 13 ।।

3.4.14

 

एवमर्थस्वाभाव्येन चोद्यं परिहृत्य "कुर्वन्नेवेह कर्माणि" इत्यस्यार्थमाह -

3.4.14

स्तुतये ऽनुमतिर्वा ।। 14 ।।

3.4.14

 

वाशब्दोऽवधारणार्थः, "ईशावास्यमिदं सर्वम्" इति विद्याप्रकरणाद्विद्यास्तुतये सर्वदा कर्मानुष्ठानानुमति-रियम् ।

विद्यामाहात्म्यात् सर्वदा कर्म कुर्वन्नपि न लिप्यते कर्मभिरिति हि विद्या स्तुता भवति । वाक्यशेष-श्चैवमेव दर्शयति-"एवं त्वयि नान्यथेतोऽस्ति न कर्म लिप्यते नरे" इति । अतो न कमाङ्गं विद्या ।। 14 ।।

3.4.15

कामकारेण चैके ।। 15 ।।

3.4.15

 

अपि चैवमेके शाखिनः कामकारेण ब्रह्मविद्यानिष्ठस्य गार्हस्थ्यत्यागमधीयते "किं प्रजया करिष्यामो येषां नोयमामाऽयं लोकः" इति विदुषो विरक्तस्य कामकारेण गार्हस्थ्यकर्मत्यागं ब्रुव्रदिदं वचनं ब्रह्मविद्यायाः कर्मानङ्गत्वं दर्शयति । यज्ञादिकर्माङ्गत्वे हि विद्याया विद्यानिष्ठस्य कामकारेण गार्हस्थ्यत्यागो न सम्भवति । अतो न विद्या कर्माङ्गम् ।। 15 ।।

3.4.16

उपमर्दं च ।। 16 ।।

3.4.16

 

पुण्यापुण्यरूपस्य समस्तसांसारिकदुःखमूलस्य कर्मणो ब्रह्मविद्ययोपमर्दां च प्रतिवेदान्तमधीयते-"भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः । क्षीयन्ते चास्य कर्माणि तस्मिन् दृष्टे परावरे" इत्यादिकम् । तद्विद्यायाः कर्माङ्गत्वे न सङ्गच्छते ।। 16 ।।

3.4.17

ऊर्ध्वरेतस्सु च शब्दे हि ।। 17 ।।

3.4.17

 

ऊर्ध्वरेतस्स्वाश्रमेउ ब्रह्मविद्यादर्शनात्तेष्वग्निहोत्रदर्शपूणमासादिकर्माभावाच्च न विद्या कर्माङ्गम् । ननूर्ध्वरेतस आश्रमा न सन्त्येव "यवज्जीवमग्निहोत्रं जुहोति" इत्यादिनाऽग्निहोत्रदशर्पूर्णमासादीनां यावज्जीवाधिकारश्रुतेः । श्रुतिविरुद्धानां स्मृतीनां चाप्रामाण्यात् । अत आह-शब्द हि-इति । वैदिके एव हि शब्दे ते दृश्यन्ते "त्रयो धर्मस्कन्धाः" ये चेमेऽरण्ये श्रद्धा तप इत्युपासते" "एतमेव प्रव्राजिनो लोकमिच्छन्तः प्रव्रजन्ति" इत्यादौ । यावज्जीवश्रुतिस्त्वविरक्तविषया ।। 17 ।।

3.4.18

परामर्शं जैमिनिरचोदनाच्चापवदति हि ।। 18 ।।

3.4.18

 

यदिदम् "त्रयो धर्मस्कन्धाः" इत्यादौ वैदिके शब्दे ऊर्ध्वरेत आश्रमा दृश्यन्ते, अतस्ते सन्त्येवेति, नैतदुप-पद्यते, यतः "त्रयो धर्मस्कन्धाः" इत्यादिषु वाक्येषु तेषामाश्रमाणां परामर्शमात्रं क्रियते, अनुवादमात्र-मित्यर्थः । कुत एतत? चोदनात्-अविदानादित्यर्थः । न ह्यत्र विधिशब्दः श्रूयते; "त्रयो धमर्स्कन्धाः" इत्यादि#ेना हि प्रकृतं प्रणवेन ब्रह्मोपासनं स्तूयते, "ब्रह्मसंस्थोऽमृतत्वमेति" इत्युपसंहारात् । अतोऽन्यार्थ-मनुवादमात्रमत्र क्रियते तेषामाश्रमाणाम् । "ये चेमेऽरण्ये श्रद्धा तप इत्यपासदे" इति च देवयानविधिपर-त्वात्तत्रापि नाश्रमान्तरविधिसम्भवः । अपि चापवदति हि श्रुति राश्रमान्तरं "वीरहा वा एष देवानां योऽग्निमुद्वासयेत" इत्यादि#ेका । अत ऊर्ध्वरेतस आश्रमा न सन्तीति जैमिनिराचार्यो मन्यते ।। 18 ।।

3.4.19

अनुष्ठेयं वादरायणस्साम्यश्रुतेः ।। 19 ।।

3.4.19

 

गृहस्थाश्रयमवदाश्रमान्तरमप्यनुष्ठेयं भगवान् वादरायणो मन्यते । कुतः? साम्यश्रुतेः-उपादेयतयाऽभिमत-

3.4.19

 

गृहस्थाश्रमसाम्यं हि तेषामप्याश्रमाणां श्रूयते "त्रयो धर्मस्कन्धाः" इत्यारभ्य ब्रह्मसंस्थस्तुत्यर्थतया स्कीर्त्तनं गृहस्थाश्रमस्येतरेषां च समानम् । अथ गृहस्थाश्रमस्यानुवादः प्राप्तो सत्यामेव सम्भवतीति तस्य प्रप्तिर-वश्याभ्युपेत्येति मतम्, तदितरेषामपि समानम्, अन्यत्राऽभिनिवेशात् । न च गार्हस्थ्यधर्म एव "यज्ञो-ऽध्ययनं दानं तपो ब्रह्मचर्य" मिति सर्वैः शब्दैरभिधीयते, ब्रह्मचर्यतपसोर्गृहस्थस्यैव सम्भवादिति युक्तम्, "त्रयो धर्मस्कन्धाः" इति त्रित्वेन संगृह्य "प्रथमो द्वितीयस्तृतीयः" इति विभागवचनानुपपत्तेः । अतो "यज्ञो-ऽध्ययनं दान"मिति गृहस्थाश्रम उच्यते । अध्ययनशब्दो वेदाभ्यासपरः । तपःशशब्देन वैस्वानसपारिव्राज्य-योगर्रहणम्, उभयोस्तपःप्रधानत्वात् । तपः शब्दो हि कायक्लेशे रूढः, स चं द्वयोरपि समानः । ब्रह्मचारिधर्म एव ब्रह्मचयर्शब्देनाभिधीयते, "ब्रह्मसंस्थशब्दो यौगिकः सर्वाश्रमसाधारण।, सर्वेषामाश्रमिणां ब्रह्मसंस्था-सम्भवात् । ब्रह्मणि संस्थासंस्थितिर्ब्रह्मसंस्थत्वं, तच्च सर्वेषां सम्भवत्येव । ब्रह्मनिष्ठाविकलाः केवलाश्रमिणः पुण्यलोकभाजः; तेष्वेव ब्रह्मनिष्ठोऽमृतत्वभाग्भवति । तदेतद्विस्पष्टमुक्तं भगवता पराशरेण "प्राजापत्यं ब्राह्मणाना"मित्यारभ्य "ब्राह्मं संन्यासिनां स्मृत" मित्यन्तेन वर्णानामाश्रमाणां च केवलानां ब्रह्मलोक

3.4.19

 

प्राप्त्यन्तं फलमभिधाय "एकान्तिनः सदा ब्रह्मध्यायिनो योगिनो हि ये । तेषां तत्परमठ स्थानं यद्वै पश्यन्ति सूरयः" इति तेष्वेव ब्रह्मनिष्ठानां ब्रह्मप्राप्तिमभिदधाता । अतो गृहस्थाश्रमतुल्या ऊर्ध्वरेतस आश्रमा अपि दृश्यन्त इति तेऽप्यनुष्ठेयाः । "ये चेमेऽरण्ये श्रुद्धा तपः इत्युपासते" इति च अरण्ये-इति तपःप्रधानाश्रम-प्राप्त्यपेक्षत्वाद् देवयानविधानस्य तत्रापि तत्प्राप्तिरङ्गीकरणीया ।। 19 ।।

3.4.20

परामर्शपक्षे विधानपक्षे च गृहस्थाश्रमतुल्यमेषामप्यनुष्ठेयत्वमित्युपपाद्य विधिरेवायमाश्रमाणां सर्वेषां नानुवाद इत्युपपादयितुमाह --

3.4.20

विधिर्वा धारणवत् ।। 20 ।।

3.4.20

 

वाशब्दोऽवधारणार्थः । विधिरेवायमाश्रमाणाम्; धारणवत्; यथा दिष्टाग्निहोत्रे "अधस्तात्समिधं धारयन्ननु-द्रवेदुपरि हि देवेभ्यो धारयति" इत्यत्रानुवादसरूपादपि वाक्यादुपरि धारणस्याप्राप्तत्वद्विधिराश्रीयते; तदुक्तं शेषलक्षणे "विधिस्तु धारणेऽपूर्वत्वात्" इति; तथा अत्राप्यप्राप्तत्वाद्विधिरेवाश्रयणीयः "ब्रह्मचर्यं समाप्य गृही भवेद् गृहाद् वनी भूत्वा प्रव्रजेत् यदि वेतरथा ब्रह्मचर्यादेव प्रव्रजेत् गृहाद्वा वनाद्वा यदहरेव विरजेत् तदहरेव प्रव्रजेत्" इति जावालानामाश्रमविधिमसन्तमिव कृत्वा एतेष्वन्यपरेष्वपि वाक्येष्वाश्रयमप्राप्ति-रवश्याश्रयणीयेत्युपपादितम् । एवमाश्रमान्तरविधानादृणश्रुतिर्यावज्जीवश्रुतिरपवादश्रुतिश्चाविरक्तविषया एवेति वेदितव्याः । अन्याश्च ब्रह्मविदः कर्मणामाप्रयाणादवश्यकर्तव्यताविधायिन्यः श्रुतयः स्मृतयश्च स्वस्वाश्रमधर्मविषयाः । अत ऊध्वर्रेतस्सु च ब्रह्मविद्याविधानाद्विद्यात पुरुषार्थ इति सिद्धम् ।। 20 ।।

।। पुरुषार्थाधिकरणं समाप्तम् ।।

3.4..21

स्तुतिमात्रमुपादानादिति चेन्नापूर्वत्वात् ।। 21 ।।

3.4..21

 

इदमिदानीं चिन्त्यते,-"स एष रसानां रसतमः परमः परार्थ्योऽष्टमो य उद्गीथः" इति एवंजातीयकानि वाक्यानि क्रत्ववयवभूतोद्गीथादिस्तुतिमात्रपराणिए आहोस्विदुद्गीथादिषु रसतामादिदृष्टिविधानार्थानि-इति । अत्र प्रतिपादितमुपासनपरत्वमङ्गीकृत्योपासनस्य पुरुषार्तत्वेन क्रतुषूपादानानियम उक्तः । किं युक्तं? स्तुतिमात्रपराणीति ।

कुतः? उद्गीथाद्युपादानात् । क्रत्वङ्गभूतानि ह्युद्गीथादीन्युपादाय तेषां

3.4..21

 

रसतमादित्वं प्रतिपादितम्, यथा जुह्वादीनां पृथिव्यादित्वं प्रतिपादयतो वचनस्य "इयमेव जुहूः स्वर्गो लोक आहवनीयः" इत्यादिकस्य तत्स्तुतिमात्रपरत्वम्, तथेहापि । तदिदमाशङ्कते-स्तुतिमात्रमुपादानादिति चेत्- इति । उद्गीथाद्युपादानात्तत्स्तुतिमात्रमेवैषां वाक्यानां विवक्षितमिति चेत्-अत्रोत्तरं-नापूर्वत्वादिति । न स्तुतिमात्रत्वमुपपद्यते; कुतः अपूर्वत्वात्-अप्राप्तत्वात् । न ह्युद्गीथादयो रसतमादितया प्रमाणान्तरेण प्रति-पन्नाः, येन तत्प्राशस्त्य बुद्धयुत्पव्यर्थं रसतमादित्वेनानूद्येरन् । न चोद्गीथादिविधिरत्र सन्निहितः, येन "इय- मेव जुहूः स्वर्गो लोक आहवनीयः" इत्यादिवत्तदेकवाक्यत्वेन यया कयाचन विधया तत्स्तुतिपरत्वमाश्री- येत । अतः क्रतुवीर्यवत्त्वादिफलसिद्धयर्थमुद्गीथादिषु रसतमादिदृष्टिविधानमेव न्याय्यम् ।। 21 ।।

3.4.22

भावशब्दाच्च ।। 22 ।।

3.4.22

 

उपादीतेत्यादिभावशब्दाच्च विधिपरत्वमेव न्याय्यम्, विधिप्रत्यययुक्तो हि क्रियाशब्दो विधेयमेव स्वार्थमव-गमयति । तस्मादुपासनविधानार्था एताः श्रुतयः ।। 22 ।। ।। स्तुतिमात्राधिकरणं समाप्तम् ।।

3.4.23

पारिप्लवार्था इति चेन्न विशेषितत्वात् ।। 23 ।।

3.4.23

 

"प्रतर्दनो ह वै दैवोदासिरिन्द्रस्य प्रियं धामोपजगाम", "श्वेतकेतुर्हारुणेय आस" इत्येवमादीनि वेदान्तेष्वाख्यानानि किं पारिप्लवप्रयोगार्थानि, उत विद्याविशेषप्रतिपादनार्थनीति चिन्तायाम्

3.4.23

 

"आख्यानानि शंसन्ति" इत्याख्यानानां पारिप्लवे विनियोगान्न विद्याप्रधानत्वं न्याय्यमिति चेत्-न सवाण्याख्यानानि पारिप्लवप्रयोगे विनियोगमर्हन्ति । कुतः? विशेषितत्वात् विनियोगस्य । "आख्यानानि शंसन्ति" इत्युकत्वा तत्रैव "मनुर्वैवस्वतो राजा" इत्यादिना मन्वादीनामाख्यानानि विशेष्यन्ते । अतस्तेषामेव तत्र विनियोग इति गम्यते । तस्मान्न सर्वा वेदान्तेष्वाख्याननुतयः पारिप्लवप्रयोगार्थाः, अपि तु विद्याविध्यर्थाः ।। 23 ।।

3.4.24

तथा चैकवाक्योपबन्धात् ।। 24 ।।

3.4.24

 

"आत्मा वा अरे द्रष्टव्यः" इत्यादिविधिनैकवाक्यतयोपबन्धाच्चाख्यानानां विद्याविध्यर्थान्येव तानीति गम्यते; यथा "सोऽरोदीत्" इत्येवमादेः कर्मविध्यर्थत्वम्; न पारिप्लवार्थत्वम् ।। 24 ।।

।। पारिप्लवार्थाधिकरणं समाप्तम् ।।

3.4.25

अत एव चाग्नीन्धनाद्यनपेक्षा ।। 25 ।।

3.4.25

 

स्तुतिप्रसङ्गादवान्तरसङ्गतिविशेषेणार्थद्वयं चिन्तितम् । विद्यावन्त ऊर्ध्वरेतस आश्रमिणः सन्तीत्युक्तम् "ऊर्ध्वरेतस्सु च

शब्दे हि" इत्यादिभिः सूत्रैः । इदानीमूर्ध्वरेतसो यज्ञाद्यभावात्तदङ्गिका विद्या न सम्भवतीत्या-शङ्कयाह-अत एव चाग्नीन्धनाद्यनपेक्षा-इति । यत ऊर्ध्वरेतस आश्रमिणो विद्यासम्बन्धित्वेन श्रुत्या परिगृह्यन्ते "ब्रह्मसंस्थोऽमृतत्वमेति" "ये चेमेऽरण्ये श्रद्धा तप इत्युपासते" "एतमेव प्रव्राजिनो लोकमिच्छन्तः प्रव्रजन्ति" "यदिच्छन्तो ब्रह्मचर्यं चरन्ति" इत्यादिकया । अत एवोर्ध्वरेतस्तु विद्याऽग्नीन्धना-द्यनपेक्षा, अग्नीन्धनम्-अग्न्याधानम्, आधानपूर्विकाग्निहोत्रदर्शपूर्णमासादिकर्मानपेक्षा तेषु विद्या । केवलस्वाश्रमविहितकर्मापेक्षेत्यर्थः ।। 25 ।। ।। अग्नीन्धनाद्यधिकरणं समाप्तम् ।।

3.4.26

सर्वापेक्षा च यज्ञादिश्रुतेरश्ववत् ।। 26 ।।

3.4.26

 

यदि विद्या यज्ञाद्यनपेक्षैवामृतत्वं साधयति; तर्हि गृहस्थेष्वपि तदनपेक्षैव साधयितु-मर्हति, यज्ञादिश्रुतिरपि "विविदिषन्ति" इति शब्दात् कर्मणो वेदनाङ्गतां न प्रतिपादयतीति-अत आह-सर्वापेक्षा-इति । यज्ञादिसर्व-कर्मापेक्षैव विद्या कमर्वत्सुगृहस्थेषु, कुतः? यज्ञादिश्रुतेः, "तमेतं वेदानुवचनेन ब्राह्मणा विविदिषन्ति यज्ञेन दानेन तपसाऽनाशकेन" सत्यादिना यज्ञादयो हि विद्याङ्गत्वेन श्रूयन्त । यज्ञादिना विविदिषन्ति वेदितुमिच्छन्ति, यज्ञादिभिर्वेदनं प्राप्तुमिच्छन्तीत्यर्थः । यज्ञादीनां ज्ञानसाधनत्वे सत्येव यमादिभिर्ज्ञानं प्राप्तुमिच्छन्तीति व्यपदेश उपपद्यते; यथाऽसेर्हननसाधनत्वे सत्यसिना जिधांसतीति व्यपदेशः । अतो यज्ञादीनां ज्ञानसाधनत्वमवगम्यते । ज्ञानं च वाक्यार्थज्ञानादर्थान्तरभूतं ध्यानोपासनादिशब्दवाच्यं विशदतमप्रत्यक्षतापन्नस्मृतिरूपं निरतिशयप्रियमहरहरभ्यासोधयातिशयमाप्रयाणादनुवर्त्तमानं मोक्षसाध-

3.4.26

 

नमित्युक्तस्माभिः पूर्वमेव; वक्ष्यति च "आवृविरसकृदुपदेशात्" इत्यादिना । एवंरूपध्यानमहरहरनुष्ठीयमा-नैर्नित्यैर्नैमित्तिकैः कर्मभिः परमपुरुषाराधनरूपैः परमपुरुषप्रसादद्वारेण जायते-इति यज्ञादिना विविधिषन्तीति शास्त्रेण प्रतिपाद्यते । अतः कर्मवत्सु गृहस्थेषु यज्ञादिनित्यनैमित्तिकसर्वकर्मापेक्षा विद्या । अश्ववत्- यथा पुरुषगमनसाधनभूतोऽश्वः स्वपरिकरबन्धपरिकर्मापेक्षः, एवं मोक्षसाधनभूत्रापि विद्या नित्यनैमित्तिककर्मपरिकरापेक्षा । तदिदमाह स्वयमेव भगवान् "यज्ञ दानतपः कर्म न त्याज्यं कार्यमेव तत् । यज्ञो दादं तपश्चैव पावनानि मनीषिणाम्" "यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् । स्वकर्मणा तमभ्यर्च्य सिदिं्ध विन्दति मानवः" इति ।। 26 ।।

।। सर्वापेक्षाधिकरणं समाप्तम् ।।

3.4.27

शमदमाद्युपेतः स्यात्तथाऽपि तु तद्विधेस्तदङ्गतया तेषामप्यवश्यानुष्ठेयत्वात् ।। 27 ।।

3.4.27

 

गृहस्थस्य शमदमादीन्यप्यनुष्ठेयानि? उत नेति चिन्तायाम् - आन्तरवाह्यकरणव्यापाररूपत्वात्कर्मानु-ष्ठानस्य शमदमादीनां तद्विपरीतरूपत्वाच्चाननुष्ठेयानि - इति प्राप्ते उच्यते - यद्यपि गृहस्थः करणव्यापार-रूपकर्मसु प्रवृतः, तथाऽपि स विद्वान् शमदमाद्युपेतः स्यात्; कुतः? तदङ्गतया तद्विधेः-विद्याङ्गतया तेषां विधेः, "तस्मादेवंविच्छान्तो दान्त उपरतस्तितिक्षुः समाहितो भूत्वाऽऽत्मन्येवात्मानं पश्येत्" इति । विद्योत्पत्तेश्चित्तसमाधानरूपत्वेन दृष्टपरिकरत्वाच्छमादीनाम्, विद्यानिर्वृत्तये तेषां शमादीनामवश्यानु-ष्ठेयत्वाच्च तान्यप्यनुष्ठेयानि । न च करणव्यापारतद्विपर्ययरूपत्वेन कर्मणां शमदमादीनां च परस्परविरोधः, भिन्नविषयत्वात्-विहितेषु करणव्यापारः, अविहितेषु प्रयोजनशून्येषु च तदुपशम् इति । न च करण-व्यापाररूपकर्मसु वर्त्तमानस्य वासनावशात् शमादीनामुपादेयत्वासम्भवः, विहितानां कर्मणां परमपुरुषा-राधनतया तत्प्रसादद्वारेण निखिलविपरीतवासनोच्छेदहेतुत्वात् । अतो गृहस्थस्य शमदमादयोऽप्यनुष्ठेयाः ।। 27 ।। ।। समदामाद्यधिकरणं समाप्तम् ।।

3.4.28

सर्वान्नानुमतिश्च प्राणात्यये तद्दर्शनात् ।। 28 ।।

3.4.28

 

वाजिनां चन्दोगानां च प्राणविद्यायाम् "न ह वा अस्यानन्नं जग्धं भवति नानन्नं परिगृहितं भवति" "न ह वा एवंविदि किञ्चनानन्नं भवति" इति प्राणविदः सर्वान्नानुमतिः सङ्कीत्यर्ते । किमियं प्राणविद्यानिष्ठस्य सर्वान्नानुमतिः सर्वदा, उत प्राणात्ययापत्ताविति विशये विशेषानुपादानात्सर्वदा - इति प्राप्त उच्यते-प्राणात्यये इति । चशब्दोऽवधारणे, प्राणात्ययापत्तावेवेत्यर्थः । कुतः? तद्दर्शनात्-दृश्यते ह्यन्यत्र ब्रह्मविदामपि प्राणात्ययापत्तावेव सर्वान्नाभ्यनुज्ञा, किं पुनः प्राणविदः । उषस्तः किल चाक्रायणो ब्रह्मविद-ग्रेसरो मटचीहतेषु कुरुषु दुर्भिक्षदूषितेष्विभ्यग्रामे वसन्ननशनेन प्राणसंशयमाषन्नो ब्रह्मविद्यानिष्पत्तये प्राणानामनवसादमाकाङ्क्षमाण सभ्यं कुल्माषान् स्वादन्तं भिक्षमाणस्तेन चोच्छिष्टेभ्योऽन्ये न विद्यन्त

3.4.28

 

इति प्रत्युक्तः पुनरपि "एतेषां मे देहि" इत्युक्त्वा तेन चेभ्येनोच्छिष्टेभ्य आदाय दत्तान्कुल्माषान् प्रतिगृह्या-नुपानप्रतिग्रहमिभ्येनार्थितः "उच्छिष्टं वै मे पीतं स्यात्" इति वदंश्चाक्रायणः किमेते कुल्माषा अनुच्छिष्टा इतीभ्येन पर्यनुयुक्तो "न वा अजीविष्यमिमानस्वादन् कामो म उदपानम्" इति कुल्माषास्वादने स्वस्य प्राणसंशयापत्तेस्तावन्मात्रस्वादनेन घृतप्राणस्य स्वस्योच्छिष्टोदकपानं कामकारितं निषिद्धं स्यादित्युकत्वा स्वस्वादितशेषं जायायै दत्त्वा तया च रक्षितानपरेद्युर्याजनेनार्जिजीषया जिगमिषुः पुनरपि प्राणसंशयमा-पन्नस्तानेवेभ्योच्छिष्यान् स्वोच्छिष्टभूतान् पर्युषितांश्चस्वाद । अतो ब्रह्मविदामपि प्राणसंशय एव सर्वान्ना-नुमतिदर्शनादत्राविशेषेण कीर्तितमपि प्राणविदः सर्वान्नीनत्वं प्राणात्ययापत्तावेवेति निश्चीयते ।। 28 ।।

3.4.29

अबाधाच्च ।। 29 ।।

3.4.29

 

"आहारशुद्धौ सत्त्वशुद्धिः सत्त्वशुद्धौ ध्रुवा स्मृतिः" इति ब्रह्मविद्योत्पत्तावाहारशुद्धिविधानाबाधादपि ब्रह्मविदां सर्वान्नीनत्वमापद्विषयमवगम्यते । एवं ब्रह्मविदामतिशयितशक्तीनामपि सर्वान्नीनत्वस्याप-द्विषयत्वात् प्राणविदोऽलपशक्तेः सर्वान्नानुमतिरापद्विषयैव ।। 29 ।।

3.4.30

अपि स्मर्यते ।। 30 ।।

3.4.30

 

अपि चापद्विषयमेव सर्वान्नीनत्वं ब्रह्मविदामन्यषां च स्मयर्ते-"प्राणसंशयमापन्नो योऽन्नमत्ति यतस्ततः । लिप्यते न स पापेन पद्मपत्रमिवाम्भसा" इति ।। 30 ।।

3.4.31

शब्दश्चात्रोकामकारे ।। 31 ।।

3.4.31

 

यतो ब्रह्मविदामन्येषां च सर्वान्नीनत्वमापद्विषयमेव; अत एव सर्वेषामकामकारे शब्दः-कामकारस्य प्रतिषेधकः शब्दो वर्तते, अस्ति हि कठानां संहितायां कामकारस्य प्रतिषेधकः शब्दः, "तस्माद्व्राह्मणः सुरां न पिबति पाष्मना नोत्सृजा इति" इति । पाष्मना संम्पृष्टो न भवानीति मत्वा ब्राह्मणः सुरां न पिबतीत्यर्थः ।। 31 ।। ।। सर्वान्नानुमत्याधिकरणं समाप्तम् ।।

3.4.32

विहितत्वाच्चाश्रमकर्मापि ।। 32 ।।

3.4.32

 

यज्ञादिकर्माङ्गिका ब्रह्मविद्येत्युक्तम्, तानि च यज्ञादीनि कर्माण्यमुमुक्षुण केवलाश्र-

3.4.32

 

मिणाऽप्यनुष्ठेयानि, उत नेति चिन्तायां, विद्याङ्गानां सतां केवलाश्रमिशेषत्वे नित्यानित्यसंयोगविरोधः प्रसज्यत इति यज्ञादीनां केवलाश्रमधर्मत्वं न सम्भवति - इति प्राप्त उच्यते-"आश्रमकर्मापि-इति । आश्रमस्यकर्मापि भवति; केलाश्रमिणामप्यनुष्ठेयानीत्यर्थः । कुतः? "यावज्जीवप्रग्निहोत्रं जुहोति" इत्यादिना विहिवत्वात्-जीवननिमित्ततया नित्यवद्विहितत्वादित्यर्थः ।। 32 ।।

3.4.33

तथा विद्याङ्गतया च "तमेतं वेदानुवचनेत" इत्यादिना विहितत्वाद्विद्याशेषतयाऽप्यनुष्ठेयानीत्याह-

3.4.33

सहकारित्वेन च ।। 33 ।।

3.4.33

 

विद्योत्पत्तिद्वारेण विद्यासहकारितयाऽप्यनुष्ठेयानिः अग्निहोत्रादीनामिव जीवनाधिकारस्वार्गाधिकारवद्वि-

3.4.33

 

नियोगपृथक्त्वेनोभयार्थत्वं न विरुद्धयत इत्यर्थः ।। 33 ।।

3.4.34

तद्वदेव कर्मान्तरत्वमपि नास्तीत्याह -

3.4.34

सर्वथाऽपि त एवोभयलिङ्गात् ।। 34 ।।

3.4.34

 

सर्वथा विद्यार्थत्वे आश्रमार्थत्वेऽपि त एव यज्ञादय इति प्रतिपत्तव्यम्, न कर्मस्वरूपभेद इत्यर्थः । कुतः? उभयलिङ्गात्-उभयत्र श्रुतौ यज्ञादिशब्दैः प्रत्यभिज्ञाष्य विनियोगात्, कर्मस्वरूपभेदे प्रमाणभावाच्च ।। 34 ।।

3.4.35

अनभिभवं च दर्शयति ।। 35 ।।

3.4.35

 

"धर्म्मेण पापमपनुदतिं" इत्यदिभिश्च तानेव यज्ञादिधर्म्मान्निर्द्दिश्य तैर्विद्याया अनभिभवं पापकर्मभिरुत्पत्ति-प्रतिबन्धाभावं दर्शयति । अहरहरनष्ठीयमानैर्हि यज्ञादिभिर्विशुद्धेऽन्तःकरणे प्रत्यहं प्रकृष्यमाणा विदयोत्पद्यते,

3.4.36

अन्तरा चापि तु तद्दृष्टेः ।। 36 ।।

3.4.36

 

चतुर्णामाश्रमिणां ब्रह्मविद्यायामधिकार्रोस्ति; विद्यासहकारिण आश्रमधर्मा इति चोक्तम् । ये युनराश्रमान- न्तरा चर्तन्ते विधुरादयः; तेषां ब्रह्मविद्यायामधिकार्रोस्ति नवेति विशये-आश्रमधर्मेतिकर्त्तव्यताकत्वाद्वि-द्यायाः, अनाश्रमिणां चाश्रमधर्माभावान्नास्त्यधिकारः - इति प्राप्त उच्यते-अन्तरा चापि तु-इति । तु शब्दः पक्षव्यावृत्त्यर्थ।, चशब्दोऽवधारणेः ।

अन्तरावर्त्तमानानाम्-अनाश्रमिणामपि विद्यायामधिकारोऽस्त्येव कुतः? तद्दृष्टेः-दृश्यते हि रैक्कभीष्मसंवर्तादीनामनाश्रमिणामपि ब्रह्मविदयानिष्ठत्वम् । न चाश्रमधर्मैरेव विद्यानुग्रह इति शक्यं वक्तुम् "यज्ञेन दानेन तपसानाशकेन" इति दानादीनामाश्रमेष्वनैकान्तिकानामप्यनु-ग्राहकत्वदर्शनात् । यथोध्वर्रेतस्सु विद्यानिष्ठत्वदशॅनादग्निहोत्रादिव्यतिरिक्तैरेव विद्यानुग्रहः क्रियते, तथाऽ-नाश्रमिष्वपि विद्यादर्शनादाश्रमानियतैजर्पोषवासदानदेवताराधनादिभिर्विद्यानुग्रहः शक्यते कर्त्तुम् ।। 36 ।।

3.4.37

अपि स्मर्य्यते ।। 37 ।।

3.4.37

 

अपि चानाश्रमिणामपि जषादिभिरेव विद्यानुग्रहः स्मर्यते "जष्येनापि च संसिद्धयेद्व्राह्मणो नात्र संशयः ।

3.4.37

 

कुर्यादन्यन्न वा कुर्यान्मैत्रो ब्राह्मण उच्यते" इति; संसिद्धयेत्-जपाद्यनुगृहीतया विद्यया सिद्धो भवतीत्यर्थः ।। 37 ।।

3.4.38

विशेषानुग्रहश्च ।। 38 ।।

3.4.38

 

न केवलं न्यायस्मृतिभ्यामयमर्थः साधनीयः । नूयते चानाश्रमनियतैधर्मर्म्मविशेषैर्विद्यानुग्रहः "तपसा ब्रह्म-चर्येण श्रद्धया विद्यवाऽऽत्मानमन्विष्येत्" इति ।। 38 ।।

3.4.39

अतस्त्वितरज्ज्यायो लिङ्गाच्च ।। 39 ।।

3.4.39

 

तुशब्दोऽवदारणे । अतः-अनाश्रमित्वात्, इतरत् आश्रमित्वमेव ज्यायः; अनाश्रमित्वमापद्विषयम्; शक्तस्य चाश्रमित्वमेवोपादेयमित्यर्थः । भूयोधर्म्मकाल्पधर्म्मकयोरतुल्यकार्य्यत्वात्, लिङ्गाच्च-स्मृतेरित्यर्थः । स्मर्थ्यते च शक्तं प्रत्याश्रमस्योपादेयत्वम् "अनाश्रमी न तिष्ठेत्तु दिनमेकमपि द्विजः" इत्यादिना । निवृत्तब्रह्मचर्यस्य मृतभार्य्यस्य चावैराग्ये सति दारालाभ आपत् ।। 39 ।। ।। विधुराधिकरणं समाप्तम् ।।

3.4.40

तद्भूतस्य तु नातद्भावो जैमिनेरपि नियमात्तद्रूपाभावेभ्यः ।। 40 ।।

3.4.40

 

नैष्ठिकवैखानसपरिव्राजकाश्रमेभ्यः प्रच्युतानामपि ब्रह्मविद्यायामधिकारोऽस्ति, नेति चिन्तायां विधुरादि-वदनाश्रमैकान्तैर्दानादिभिर्विद्यानुग्रहसम्भवादस्त्यधिकारः - इति प्राप्त उच्यते-तद्भूतस्य तु नातद्भावः-इति । तुशब्दः पक्षव्यावृव्यर्थः । तद्भूतस्य-नैष्ठिकाद्याश्रमनिष्ठस्य, नातद्भावः- ।अतथाभावः, अनाश्रमित्वेनावस्थानं न सम्भवति; कुतः? तद्रूपाभावेभ्यो नियमात्-तद्रूपाणि-तेषां नैष्ठिकादीनां रूपाणि-वेषाः धर्मा इत्यर्थः, तेषामभावाः-तद्रूपाभावाः; तेभ्यः शास्त्रैर्नियमात् । नैष्ठिकाद्याश्रमप्रविष्टान्स्वाश्रमधर्मनिवृत्तिभ्यो नियच्छन्ति हि शास्त्राणि "ब्रह्मचार्याचार्यकुलवासी तृतीयोऽत्यन्तमात्मानमाचार्यकुलेऽवसादयन्" इति । "अरण्यमियात्ततो न पुनरेयात्" इति "संन्यस्याग्निं न पुनरावर्त्तयेत्" इति च । अतो विधुरादिवन्नैष्ठिकादीना-मनाश्रमित्वेनाऽवस्थानासम्भवान्न तानधिकरोति ब्रह्मविद्या । जैमिनेरपीत्यविगानं दशर्यन्नुक्तं स्वाभिमतं द्रढयति ।। 40 ।।

3.4.41

 

अथ स्यात्-नैष्ठिकादीनां ब्रह्मचर्य्यात् प्रच्युतानां प्रायश्चित्तादधिकारः सम्भवति, अस्ति च प्रायश्चित्तमधि-कारलक्षणे निरूपितम् "अवकीर्णिपशुश्च तद्वत" इति । अतः प्रच्युतब्रह्मचर्य्यस्य प्रायश्चित्तसम्भवात् कृतप्रायश्चित्तो ब्रह्मविद्यायामधिकरिष्यति-इति; तत्राह -

3.4.41

न चाधिकारिकमपि पतनानुमानात्तदयोगात् ।। 41 ।।

3.4.41

 

अधिकारलक्षणोक्तमपि प्रायश्चित्तं नैषिंकादीनां ततो भ्रष्टानां न सम्भवति; कुतः? पतनानुमानात् तदयोगात् - नैष्ठिकादीनां प्रच्युतानां पतनानुमानात् तदयोगात्-नैषिंकादीनां प्रच्युतानां पतनस्मृतेस्तस्य प्राश्चित्तस्या-सम्भवात् "आरूढो नैष्ठिकं धर्मं यस्तु प्रच्यवते द्विजः । प्रायश्चित्तं न पश्यामि येन शुध्येत्स आत्महा" इति । अतोऽधिकारलक्षणोक्तं प्रायश्चित्तमितरब्रह्मचारिविषयम् ।। 41 ।।

3.4.42

उपपूर्वमपीत्येके भावमशनवत्तदुक्तम् ।। 42 ।।

3.4.42

 

नैष्ठिकादीनां ब्रह्मचर्य्यप्रच्यवनमुपपूर्वम्-उपपातकम्, महापातकेष्वपरिगणितत्वादिति तत्र प्रायश्चित्तस्य भावं - विद्यमानतामष्येके आचार्या मन्यन्ते; अशनवत् - यथा मध्वशनादिनिषेधस्तत्प्रायश्चित्तं चोपकुर्वा-

3.4.42

 

णस्य नैष्ठिकादीनां च समानम्; तदक्तं स्मृतिकारैः "उत्तरेषां चैतदविरोधि" इति । गुरुकुलवासिना यदुक्तम्, तत्स्वाश्रमाविरोध्युत्तरेषामप्याश्रमिणां सम्भवतीत्यर्थः तद्वदिहापि । ब्रह्मचर्य्यप्रच्यवने प्रायश्चित्तसम्भवा-द्व्रह्मविद्यायोग्यताऽप्यस्ति ।। 42 ।।

3.4.43

बहिस्तूभयथाऽपि स्मृतेराचाराच्च ।। 43 ।।

3.4.43

 

तुशब्दो मतान्तरव्यावृत्त्यर्थः । उपपातकत्वे महापातकत्वेऽप्येते वहिर्भूता एव ब्रह्मविद्यादिकारिभ्यः; ब्रह्म-विद्यायामनधिकृता इत्यर्थः । कुतः? स्मृतेः-पूर्वोक्तात् पतनस्मरणात् । यद्यपि कलुषनिर्हरणाय कैश्चिद्वचनैः प्रायश्चित्ताधिकारो विद्यते, तथाऽपि कर्माधिकारानुगुणशुद्धिहेतुप्रायश्चित्तं न सम्भवति, "प्रायश्चित्तं न पश्यामि येन शुध्येत्स आत्महा" इति स्मृतेरित्यर्थः । आचाराच्च-शिष्टा हि नैष्ठिकादीन्भ्रष्टान् कृतप्रायश्चित्ता- नपि वर्ज्जयन्ति, तेभ्यो ब्रह्मविद्यादिकं नोपदिशन्ति; अतस्तेषां नास्ति ब्रह्मविद्यायामधिकारः ।। 43 ।।

।। तद्भूताधिकरणं समाप्तम् ।।

3.4.44

स्वामिनः फलश्रुतेरित्यात्रेयः ।। 44 ।।

3.4.44

 

कर्माङ्गश्रयाण्युद्गीथाद्युपासनानि किं यजमानकर्त्तृकाणि? उतÐत्वक्कर्तृकाणीति चिन्तायां यजमानकर्त्तृ-काणक्षत्यात्रेयो मन्यते, कुतः? फलश्रुतेः-वेदान्तविहितेषु तहराद्युपासनेषु फलोपासनयोरेकाश्रयत्वदर्शना-दिह च क्रतुफलाप्रतिबन्धरूपस्योद्गीथोपासनफलस्य यजमानाश्रयत्वश्रवणादित्यर्थः । न च गोदोहनाधिव-दङ्गाश्रयत्वेन

यजमानकर्तृकत्वासम्भवः, गोदोहनादिषु ह्यध्वर्युकर्तृकप्रणयनाश्रयगोदोहनोपादानमन्येना-शक्यम्, इह तूद्गातअकर्तृकेऽप्युद्गीथे तस्योद्गीथादेः रसतमत्वानुसन्धानं यजमानेनैव कर्त्तुं शक्यते ।। 44 ।। इति प्राप्त्रेभिधीयते-

3.4.45

आÐत्वज्यमित्यौडुलोमिस्तस्मै हि परिक्रियते ।। 45 ।।

3.4.45

 

आÐत्वज्यम्- ॠत्विजः कर्मोद्गीथाद्युपासनमित्यौडुलोमिराचार्यो मन्येत; कुतः तस्मै हि प्रयोजनायÐत्वक्

3.4.45

 

परिक्रियते, फलसाधनभूतस्य साङ्गस्य क्रतोरुपादानायेत्यर्थः । कर्मविधिषु "ॠत्विजोवृणीते" "ॠत्विग्भ्यो दक्षिणां ददाति" इति ॠत्विक्कर्तृकत्वशास्त्रेण फलसाधनभूतं साङ्गं कमर् ॠत्विग्भिरनुष्ठेयमित्यवगम्यते; तदन्तर्गतानि कायिकानि मानसानि च कर्माणि ॠत्विक्कर्तृकाण्येव । न च शकत्यशक्ती तस्य निबन्धनम् । यद्यप्युद्गीथाद्युपासनं पुरुषार्थः, तथाऽपि क्रत्वधिकृताधिकारत्वात् क्रतोश्च साङ्गस्य ॠत्विक्कर्तृकत्वात् "यदेव विद्ययाकरोति तदेव वीर्य्यवत्तरम्" इति ॠत्क्किर्तृकक्रियोपयोगित्वेन विद्यायास्तदेककर्तृकत्वश्रवणादृत्वि-

3.4.45

 

क्कर्तृकाण्येतानि; दहरादिषूपासनेषु ॠत्विक्कर्तृकत्वाश्रवणात् "शास्त्रफलं प्रयोक्तरि" इति न्यायाच्च फलिकर्तृ-कत्वमेव ।। 45 ।। ।। स्वाम्यधिकरणं समाप्तम् ।।

3.4.46

सहकार्य्यन्तरविधिः पक्षेण तृतीयं तद्वतो विध्यादिवत् ।। 46 ।।

3.4.46

 

"तस्माद्व्राह्मणः पाण्डित्यं निर्विद्य बाल्येन तिषांसद् बाल्यं च पाण्डित्यं च निर्विद्याथ मुनिः" इत्यत्र बाल्यपाण्डित्यवन्मौनमपि विधीयते? उतानूद्यते? इति विशये-मौनपाण्डित्यशब्द-योर्ज्ञानार्थत्वात्, "पाण्डित्यं निर्विद्य" इति विहितमेव ज्ञानम् "अथ मुनिः" इत्यनूद्यते । विधिशब्दो न ह्यत्र श्रूयत इति ।

3.4.46

 

एवं प्राप्ते व्रूमः-सहकार्यन्तरविधिः-इति । तद्वतः-विद्यावतः, विध्यादिवद्-विधीयत इति यज्ञादिः सर्वाश्रम- धर्मः शमदमदिश्च विधिशब्देनोच्यते । आदिशब्देन श्रवणमनने गृह्येते, सहकार्यन्तरविधिरित्यत्रापि विधीयत इति विधिः, सहकार्यन्तरं विधिश्चेति सहकार्यन्तरविधिः । एतदुक्तं भवति-यथा "तमेतं वेदानुवचनेन बाह्मणा विविदिषन्ति यज्ञेन दानेन" इत्यादिना "शान्तो दान्तः" इत्यादिना च सहकारी यज्ञादिः शमदमादिश्च विधीयते; यथा च "श्रोतव्यो मन्तव्यः" इति श्रवणमनने चार्थप्राप्ते विद्यासहकारित्वेन गृह्येते; तथा "तस्माद्व्र्#ाह्मणः पाण्डित्यं निर्विद्य" इत्यादिना पाण्डित्यं बाल्यं मौनमिति त्रितयं विद्यायाः सहकार्यन्तरं विधीयते-इति । मौनं च पाण्डित्यादर्थान्तरमित्याह -पक्षेणेति । मुनिशब्दस्य पक्षेण प्रकृष्यमननशीले व्यासादौ प्रयोगदर्शनान्मौनं पाण्डित्यबाल्ययोर्द्वयोस्तृतीयम् । यद्यपि "अथ मुनिः" इत्यत्र विधिप्रत्ययो न श्रूयते; तथाऽपि मौनस्याप्राप्तत्वात् विधेयत्वमङ्गीकरणीयम्-अथ मुनिः स्यात्-इति । इदं च मौनं श्रवणप्रतिष्ठार्थान्मननादर्थान्तरभूतमुपासनालम्बनस्य पुनः पुनः संशीलनं तद्भावनारूपम् । तदेवं वाक्यार्थः-ब्राह्मणः-विद्या-

3.4.46

 

वान् पाण्डित्वं निर्विद्य-उपास्यं ब्रह्मतत्त्वं परिशुद्धं परिपूर्णं च विदित्वा श्रवणमननाभ्यामप्राप्तं वेदनं प्रति-लभ्येत्यर्थः; तच्च भगवद्भक्तिकृतसत्त्वविवृद्धिकृतम्; यथोक्तं "नाहं वैदैः" इत्यारभ्य "भक्तया त्वनन्यया शक्यः ज्ञातुम्" इति । श्रुतिश्च "यस्य

देवे परा भक्तिः" "नायमात्मा प्रवचनेन लभ्यः" इत्यादिका । बाल्येन तिष्ठासेत्, बाल्यस्वरूपं चानन्तरमेव वक्ष्यते; बाल्यं च पाण्डित्वं च निर्विद्याथ मुनिः स्यात्, बाल्यपाण्डित्ये यथावदुपादाय परिशुद्धे परिपूर्णे ब्रह्मणि मननशीलो भवेन्निदिध्यासनरूपविद्यावाप्तये । एवं त्रितयो-पादानेन लब्दविद्यो भवतीत्याह "अमौनं मौनं च निर्विद्याथ ब्राह्मणः" इति । अमौनम्-मौनेतरसहकारिक-लापः, तं च मौनं च यथावदुपाददानो विद्याककाष्ठां तदेकनिष्पाद्यं लभेतेत्यर्थः । "स ब्राह्मणः केन स्यात्" इत्युक्तादुपायात्किमन्योऽप्युपायोऽस्तीति पृष्टे "येन स्यात्तेनेदृश एव" इति-येन मौनपर्यन्तेन ब्राह्मणः स्या-दित्युक्तम्, तेनैवेदृशः स्यात्; न केनाप्यन्येनोबायेनेति परिहृतम् । अतः सर्वेष्वाश्रमेषु स्थितस्य विदुषो यज्ञा-दिस्वाश्रमधर्मवत् पाण्डित्या#ि#ेदकं मौनतृतीयं विद्यायाः सहकार्यन्तरं विधीयते ।। 46 ।।

3.4.47

अथ स्यात्-यदि सर्वेष्वाश्रमेषु स्थितानां विदुषां तत्तदाश्रमधर्मसहकारिणी मौनतृतीयसचिवा विद्या ब्रह्म-प्राप्तिसाधनमुच्यते; कथं तर्हि छान्दोग्ये "अभिसमावृत्य कुटुम्बे शुचौ देशे" इत्यारभ्य "स खल्वेवं वर्तयन् यावदायुषं ब्रह्मलोकमभिसम्पद्यते न च पुनरावर्त्तते" इति यावदायुषं र्गाहस्थ्यधर्मेण स्थितिदर्शनमुपपद्यते; अत आह -

3.4.47

कृत्स्नभावात्तु गृहिणोपसंहारः ।। 47 ।।

3.4.47

 

तुशब्दश्चोद्यं व्यावर्त्तयति; कृत्स्नभावात्-कुत्स्नेष्वाश्रमेषु विद्यायाःसद्भावात्, गृहिणोऽप्यस्तीति तेनोपसंहारः; तस्मात्सर्वाश्रमधर्म्मप्रदर्शनार्थो गृहिणोपसंहार इत्यभिप्रायः ।। 47 ।।

3.4.48

 

तथैतस्मिन्नपि वाक्ये "ब्राह्मणः पुत्रेषणायाश्च वित्तेषणायाश्च लोकेषणायाश्च व्युत्थायाथ भिक्षाचर्यं चरति" इति पारिव्रज्यैकान्तधर्मं प्रतिपाद्य "तस्माद्व्र्#ाह्मणः पाण्डित्यं निर्विद्य" इत्यादिना पारिव्रज्यधर्मस्थितिहेतु-कमौनतृतीयसहकारिविधानं प्रदर्शनार्थमित्याह -

3.4.48

मौनवदितरेषामप्युपदेशात् ।। 48 ।।

3.4.48

 

सर्वेषणाविनिर्मुक्तस्य भिक्षाचरणपूर्वकमौनोपदेशः सर्वेषामाश्रमधर्माणां प्रदर्शनार्थः; कुतः? एवंविधमौनो-पदेशवदितरेषामाश्रमिणामपि "त्रयो धर्मस्कन्धाः" इत्यारभ्य "ब्रह्मसंस्थोऽमृतत्वमेति" इति ब्रह्मप्रेप्त्यारभ्यु-पदेशात् । उपपादितश्च पूर्वमेव ब्रह्मसंस्थशब्दः सर्वाश्रमिसाधारण इति । अतः सुष्ठूक्तम्-यज्ञादिसर्वाश्रम-धर्मवन्मौनतृतीय। पाण्डित्यादिर्विद्यासहकारित्वेन विधीयत-इति । ।। सहकार्यन्तरविध्यधिकरणं समाप्तम् ।।

3.4.49

अनाविष्कुर्वन्नन्वयात् ।। 49 ।।

3.4.49

 

"तस्माद्व्राह्मणः पाण्डित्यं निर्विद्य बाल्येन तिष्ठासेत्" इत्यत्र विदुषां बाल्यमुपादेयतया श्रुतम् । बालस्य भावः, कम्मर् वा बाल्यम् । बालभावस्य वयोवस्थाविशेषस्यानुपादेयत्वात् कम्मैवेह गृह्यते । तत्र किं बालस्य कर्म कामचारादिकं सर्वं विदुषोपादेयम्? उत दम्भादिरहितत्वमेवेति विशये-विशेषाभावात्सर्वमुपादेयम्; नियमशास्त्राणि च विशेषविधिनाऽनेन बाध्यन्त इति ।

एवं प्राप्तेऽभिधीयते-अनाविष्कुवर्न्-इति । बालस्य यत्स्वभावानाविष्काररूपं कर्म्म तदुपाददानो वर्त्तेत विद्वान्; कुतः?

अन्वयात्-तस्यैवान्वयात्, "बाल्येन तिष्ठासेत्" इत्यस्मिन् विधौ तस्यैव ह्यन्वयसम्भवः, इतरेषशं विद्याविरोधित्वश्रवणात्, "नाविरतो दुश्चरितान्नाशान्तो नासमाहितः । नाशान्तमानसो वापि प्रज्ञानेनैनमाप्नुयात्" । "आहारशुद्धौ सत्त्वशुद्धिः" इत्यादिषु ।। 49 ।। ।। अनाविष्काराधिकरणं समाप्तम् ।।

3.4.50

ऐहिकमप्रस्तुतप्रतिबन्धे तद्दर्शनात् ।। 50 ।।

3.4.50

 

द्विविधा विद्या-अभ्युदयफला मुक्तिफला च । तत्राभ्युदयफला स्वसाधनभूतैः पुण्यकर्मभिः पुण्यकर्मानन्तर-मेवोत्पद्यते? उतानन्तरं? कालान्तरे वेत्यनियम इति संशयः । पूर्वकृतैः पुण्य-कर्मभिर्हि विद्वान् जायते; यथोक्तं भगवता "चतुविर्धा भजन्ते मां जनाः सुकृतिनोऽर्ज्जुन" इति । साधने निर्वृत्ते विलम्बहेत्वभावात् अनन्तरमेव-इति प्राप्त उच्यते-ऐहिकमप्रस्तुतप्रतिबन्धे-इति । ऐहिकम्-अभ्युदयफलमुपासनम्, #्रतिबन्धे सत्यनन्तरम्, प्रतिबन्धे सति तदुत्तरकालमित्यनियमः । कुतः? तद्दर्शनात्-दृश्यते हि प्रबलकर्मान्तरेण कर्मफलप्रतिबन्धाभ्युपगमः श्रुतौ "यदेव विद्यया करोति श्रुद्धयोप-निषदा तदेव वीर्यवत्तरम्" इत्युद्गीथविद्यायुक्तस्य कर्मणः फलाप्रतिबन्धश्रवणात् ।। 50 ।। ।। ऐहिकाधिकरणं समाप्तम् ।।

3.4.51

एवं मुक्तिफलानियमस्तवस्थावधृतेस्तदवस्थावधृतेः ।। 51 ।।

3.4.51

 

मुक्तिफलस्याप्युपासनस्य स्वासाधनभूतैरतिशयितकर्मभिरुत्पत्तावेवमेव कालानियमः; तस्याऽपि पूर्ववत्प्रतिबन्धाभावप्रतिबन्धसमाप्तिरूपावस्थावगतेः-अत्रापि तस्य हेतोः समानत्वादित्यर्थः । सर्वेभ्यः कर्मभ्यो मुक्तिफलविद्यासाधनस्य कर्मणः प्रबलत्वात्प्रतिबन्धासम्भव इत्यधिकाशङ्का । तत्रापि ब्रह्मविदपचाराणां पूर्वकृतानां प्रबलानां सम्भवात् प्रबिन्धसम्भव इति परिहारः । द्विरुक्तिरध्यायपरिसमाप्ति द्योतयति ।। 51 ।। ।। मुक्तिफलाधिकरणं समाप्तम् ।।

।। इति श्रीभगवद्रामानुजविरचिते शारीरकमीमांसाभाष्ये तृतीयस्याध्यास्य चतुर्थः पादः ।।



4.1.1

आवृत्तिरसकृदुपदेशात् ।। 1 ।।

4.1.1

 

तृतीयेऽध्याये साधनैः सह विद्या चिन्तिता अथेदानीं विद्यास्वरूपविशोधनपूर्वकं विद्याफलं चिन्त्यते । तत्र "ब्रह्मविदापनोति परम्" "तमेवं विदित्वाऽतिमृत्युमेति" "ब्रह्म वेद ब्रह्मैव भवति" "यदा पश्यः पश्यते रुक्मवर्णम्" इत्यादिवेदान्तवाक्येषु ब्रह्मप्राप्तिसाधनतया विहितं वेदनं किं सकृत्कृतमेव शास्त्रार्थः? उत असकृदावृत्तमिति संशयः । किं युक्तम्? सकृत्कृतमिति "ब्रह्म वेद ब्रह्मैव भवति" इति वेदनमात्रस्यैव विधानादसकृदावृत्तौ प्रमाणाभावात् । न चावधातादिवेदनस्य ब्रह्मापरोक्ष्यं प्रति दृष्टोपायत्वात् यावत्कार्यमावृत्तिरिति शक्यं वक्तुम्, वेदनस्य दृष्टोपायत्वाभावात् । ज्योतिष्टोमादिकर्माणि वेदान्तविहितं च वेदनं परमपरुषाराधनरूपम्, आराधिताच्च परमपुरुषाद् धर्मार्थकामोक्षाख्यपुरुषार्थावाप्तिरिति हि "फलमत उपपत्तेः" इत्यत्र प्रतिपादितम् । अतो ज्यातिष्योमादिवद्यथाशब्दं सकृत्कृतमेव शास्त्रार्थः -

4.1.1

 

इति प्राप्ते प्रचक्ष्महे-आवृत्तिरसकृदिति । असकृदावृत्तमेव वेदनं शास्त्रार्थः, कुतः? उपदेशात्-ध्यानोपासन-पर्यायेण वेदनोपदेशात्, तत्पर्य्यायत्वं च विद्युपास्तिध्यायतीनामेकस्मिन् विषये वेदनोपदेशपरवाक्येषु प्रयोगादवगम्यते । तथा हि "माने ब्रह्मेत्युपासीत" इत्युपासिनोपक्रान्तोऽर्थः "भाति ना तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद" इति विदिनोपसंह्रियते, तथा "यस्तद्वेद यत्स वेद स मयैतदुक्तः" इत्युपक्रमेविदिनोक्तं रैक्कस्य ज्ञानम् "अनु म एताम्भगवोदेवतां शाधि यां देवतामुपास्से" इत्युपासिनोप-संह्रियते; तथा "ब्रह्मविदाप्नोति परम्" सत्यादिवाक्यसमानार्थेषु वाक्येषु "आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यः" इत्यादिषु ध्यायतिना वेदनमभिधीयते । ध्यानं च चिन्तनम्; तच्च स्मृति-सन्ततिरूपम्: न स्मृतिमात्रम्; उपा-

4.1.1

 

स्तिरिप तदेकार्थः, एकाग्रचित्तवृत्तिनैरन्र्त्ये प्रयोगदर्शनात्; तदुभयैकार्थ्यादसकृदावृत्तसन्ततस्मृतिरिह "ब्रह्म वेद ब्रह्मैव भवति" "ज्ञात्वा देवं मुच्यते सर्वपाशैः" इत्यादिषु वेदनादिशब्दैरभिधीयत इति निश्चीयते ।। 1 ।।

4.1.2

लिङ्गाच्च ।। 2 ।।

4.1.2

 

लिङ्गं-स्मृतिः । स्मृतेश्चायमर्थोऽवगम्यते । समर्थ्यते हि मोक्षसाधनभूतं वेदनं स्मृतिसन्ततिरूपम् । "तद्रूपप्रत्यये चैका सन्ततिश्चान्यनिस्स्पृहा । तध्द्यानं प्रथमैः षड्भिरङ्गैर्निष्पाद्यते तथा" इति । तस्मादसकृदावृत्तमेव वेदनं शास्त्रार्थः ।। ।। आवृत्त्यधिकरणं समाप्तम् ।।

4.1.3

आत्मेति तूपगच्छन्ति ग्राहयन्ति च ।। 3 ।।

4.1.3

 

इदमिदानीं चिन्त्यते-किमुपास्यं ब्रह्मोपादितुरन्यत्वेनोपास्यम्? उतोपासितुरा-त्मत्वेनेति । किं युक्तम्? अन्यत्वेनेति । कुतः? उपासितुः प्रत्यगात्मनोऽर्थान्तरत्वात् ब्रह्मणः । अर्थान्तरत्वं च "अधिकन्तु भेदनिर्देशात्" "अधिकोपदेशात्" "नेतराऽनुपपत्तेः" इत्यादिषूपपादितम् । यथावस्थितञ्च ब्रह्मोपास्यम्, अयथोपासने हि ब्रह्मप्राप्तिरप्ययथाभूता स्यात् । "यथाक्रतुरस्मिन् लोके पुरुषो भवति तथेतः प्रेत्य भवति" इति न्यायात् । अतोऽन्यत्वेनोपास्यमिति ।।

4.1.3

 

एवं प्राप्तेऽभिधीयते-आत्मेति तु-इति । तुशब्दोऽवधारणे, उपासितुरात्मेत्येवोपास्यम्; उपासिता प्रत्यगात्मा स्वशरीरस्य स्वयं यथाऽऽत्मा; तथास्वात्मन्रोपि परं ब्रह्मात्मेत्येवोपासीतेत्यर्थः । कुत? एवं ह्युपगच्छन्ति पूर्वे उपासितारः "त्वं वा अहमस्मि भगवो देवते अहं वै त्वमसि" इति । उपासितुरर्थान्तरभूतं ब्रह्मोपासितारोऽहमिति कथमभ्युपगच्छन्तीत्यत्राह-"ग्राहयन्ति शास्त्राणि-तान्प्रत्युपपादयन्तीत्यर्थः । "य आत्मनि तिष्ठन्नात्मनोऽन्तरो यमात्मा न वेद यस्यात्मा शरीरं य आत्मानमन्तरे यमयति स त आत्म्म्रन्त-र्याम्यमृतः" इति; तथा "सन्मूलाः सोम्येमाः सर्वाः प्रजाः सदायतनाः सत्प्रतिष्ठाः एतदात्म्यमिदं सर्वम्" "सर्वं खल्विदं ब्रह्म तज्जलानिति" इति च सर्वस्य चिदचिद्वस्तुनः तज्जत्वात्तल्लत्वात्तदनत्वात्तन्नियाम्यत्वा-त्तच्छरीरत्वाच्च सर्वस्यायमात्मा; अतः स त आत्मा; अतो यथा प्रत्यगात्मनः स्वशरीरं प्रत्यात्मत्वाद्देवोऽहं मनुष्योऽहमित्यनुसन्धानम्; तथा प्रत्यगात्मनोऽप्यात्मत्वात्परमात्मनस्तस्याप्यहमित्येवानुसन्धानं युक्त-मिति । एवं शास्त्रैरुपपादितं सर्वबुद्धीनां ब्रह्मैकनिष्ठत्वेन सर्वशब्दानां ब्रह्मैकनिष्ठत्वमभ्युपगच्छन्तः "त्वं वा अहमस्मि भगवो देवते अहं वै त्वमसि भगवो देवते" इति व्यतिकरेणोक्तवन्तः । एवं च "अथ यो ऽन्यां देवतामुपास्तेऽन्योऽसावन्योऽहमस्मीति न स वेद अकृत्स्नो ह्येप आत्मेत्येवोपासीत" "सर्वं तं परादाद्यो-ऽन्यत्रात्मनः सर्वं

4.1.3

 

वेद" इत्यन्यत्वानुसन्धाननिषेधः "पृथगात्मानं प्रेरितारं च मत्वा" इति पृथकत्वानुसन्धानविधानं चाविरुद्धम्, अहमिति स्वात्मतयाऽनुसन्धानादन्यत्वानुसन्धानविषेधो रक्षितः, स्वशरीरात् स्वात्मनोऽ-धिकत्वानुसन्धानवत्स्वात्मनोऽपि परमात्मनोऽधिकत्वानुसन्धानवत्स्वात्मन्रोपि परमात्मनोऽधिकत्वानु-सन्धानात्पृथकत्वानुसन्धानविधानं च रक्षितम् । अधिकस्य ब्रह्मणः प्रत्यगात्मन आत्मत्वात्तस्य च ब्रह्मशरीरत्वान्निषेधवाक्येऽकृत्स्नो ह्येष इत्युक्तम् । अत उपासितुरात्मत्वेन ब्रह्मोपास्यमिति स्थितम् ।। 3 ।।

।। आत्मत्वोपासनाधिकरणं समाप्तम् ।।

4.1.4

न प्रतीके न हि सः ।। 4 ।।

4.1.4

 

"मनो ब्रह्मेत्युपासीत" "स यो नाम ब्रह्मत्युपास्ते" इत्यादिप्रतीकोपासनेष्वप्यात्मत्वानुसन्धानं कार्यम्? उत नेति चिन्तायां "मनो ब्रहामेत्युपासीत" इति ब्रह्मोपासनत्वसाम्यात् ब्रह्मण-श्चोपासितुरात्मत्वादात्मेत्येवो-पासीतेति ।

एवं प्राप्तेऽभिधीयते - न प्रतीके - इति । प्रतीके नात्मत्वानुसन्धानं कार्यं, न हि सः - न ह्युपासितुरात्मा प्रतीकः । प्रतीकोपासनेषु प्रतीक एवोपास्यः, न ब्रह्म, ब्रह्म तु तत्र दृष्टिविशेषणमात्रं, प्रतीकोपासनं हि नाम अब्रह्मणि ब्रह्मदृष्टयाऽनुसन्धानम्, तत्रोपास्यस्य प्रतीकस्योपासित्रात्मत्वाभावान्न तताऽनुसन्धेयम् ।। 4 ।।

नन्वत्रापि ब्रह्मैबोपास्यम् - ब्रह्मण उपास्यत्वसम्भवे मन आदीनामचेतनानामल्पशक्तीनां चोपस्यत्वा-श्रयणस्यान्याय्यत्वात्, अतो मन आदिदृष्टया ब्रह्मैवोपास्यमिति तत्राह-

4.1.5

ब्रह्मदृष्टिरुत्कर्षात् ।। 5 ।।

4.1.5

 

मन आदिषु ब्रह्मदृष्टिरेव युक्ता, न ब्रह्मणि मन आदिदृष्टिः, ब्रह्मणो मन आदिभ्य उत्कर्षात्, तेषाञ्च विपर्य-यात्, उत्कृष्टे हि राजनि भृत्यदृष्टिः प्रत्यवायकरी, भृत्ये तु राजदृष्टिरभ्युदयाय ।। 5 ।।

।। प्रतीकाधिकरणं समाप्तम् ।।

4.1.6

आदित्यादिमतयश्चाङ्ग उपपत्तेः ।। 6 ।।

4.1.6

 

"य एवासौ तपति तमुद्गीथमुपासीत" इत्यादिषु कर्माङ्गाश्रयेषूपासनेषु संशयः-किमुद्गीथदौ कर्माङ्गे आदित्यादिदृष्टिः कतर्व्या? उतादित्यादिषूद्गीथादिदृष्टिरिति, उत्कृष्टदृष्टिर्निकृष्टे कतर्व्येति न्यायात् उद्गीथादीनां च फलसाधनभूतकर्माङ्गत्वेनाफलेभ्य आदित्यादिभ्य उत्कृष्टत्वादादित्यादिषूद्गीथादिदृष्टिः-

इति प्राप्तेऽभिधीयते-आदित्यादिमतयश्चाङ्गे-इति चशब्दोऽवधारणे, क्रत्वङ्गे उद्गीथादावादित्यादिदृष्टय एव कायाः, कुतः? उपपत्तेः-आदित्यादीनामेवोत्कृष्टत्वोपपत्तेः, आदित्यादिदेवताराधनद्वारेण हि कमर्णामपि फलसाधनत्वम्, अतस्तद्दृष्टिरुद्गीथाद्यङ्गे ।। 6 ।। ।। आदित्यादिमत्यधिकरणं समाप्तम् ।।

4.1.7

आसीनः सम्भवात् ।। 7 ।।

4.1.7

 

मोक्षसाधनतया वेदान्तशास्त्रैर्विहितं ज्ञानं ध्यानोपासनादिशब्दवाच्यमसकृदावृत्तं सन्ततस्मृतिरूप-मित्युक्तम्, तदनुतिष्ठन्नासीनः शयानः तिष्ठन् गच्छंश्च विशेषाभावादनियमेनानुतिष्ठेन्-

इति प्राप्त उच्यते -आसीनः-इति । आसीन उपासनमनुतिष्टेत्; कुतः? सम्भवात्-आसीनस्यैवह्येकाग्रचित्त-

4.1.7

 

तासम्भवः; स्थितिगत्योः प्रयत्रसापेक्षत्वात्, शयाने च निद्रासम्भवात् । पश्चार्धधारणप्रयत्रनिवृत्तये सापाश्रये आसीनः कुर्यात् ।। 7 ।

4.1.8

ध्यानाच्च ।। 8 ।।

4.1.8

 

"निदिध्यासितव्यः" इति ध्यानरूपत्वादुपासनस्यैकाग्रचित्तताऽवश्यम्भाविनी, ध्यानं हि विजातीयप्रत्यया-न्तराव्यवहितमेकचिन्तनमित्युक्तम् ।। 8 ।।

4.1.9

4.1.9ॐअचलत्वं चापेक्ष्य ।। 9 ।।

4.1.9

 

निश्चलत्वं चापेक्ष्य पृथिव्यन्तरिक्षादिषु ध्यानवाचोयुक्तिर्दृश्यते "ध्यायातीव पृथिवी, ध्यायतीवान्तरिक्षं, ध्यायतीव द्यौः, ध्यायन्तीवापो, ध्यायन्तीवपर्वताः" इति । अतः पृथिवीपर्वतादिवदेकाग्रचित्ततयानिश्च-लत्वमुपासकस्यासीनस्यैव सम्भवेत् ।। 9 ।।

4.1.10

स्मरन्ति च ।। 10 ।।

4.1.10

 

स्मरन्ति चासीनस्यैव ध्यानं "शुचौ देशे प्रतिष्ठष्य स्थिरमासनमात्मनः । नात्युछ्रिच्तं नातिनीचं चेलाजिन-कुशोत्तरम् । तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः । उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये" इति ।। 10 ।।

4.1.11

यत्रैकाग्रता तत्राविशेषात् ।। 11 ।।

4.1.11

 

एकाग्रतातिरिक्तदेशकालवि#ोषाश्रवणादेकाग्रतानुकूलो यो देशः कालश्च, स एवोपासनस्य देशः कालश्च ।

4.1.11

 

"समे शुचौ शर्करावन्हिवालुकाविवर्जिते" इति वचनमेकाग्रतैकान्तदोमाह, न तु देशं नियच्छति, "मनोऽनुकूले" इति वाक्यशेषात् ।। 11 ।। ।। आसीनाधिकरणं समाप्तम् ।।

4.1.12

आप्रयाणात्तत्रापि हि दृष्टम् ।। 12 ।।

4.1.12

 

तदिदमपवर्गसाधनमुक्तलक्षणमुपासनमेकाह एव सम्पाद्यम्, उताऽऽप्रयाणात्प्रत्यहमनुवर्तनीयमिति विशय - एकस्मिन्नवाहनि शास्त्रार्थस्य कृतत्वात्तावतैव परिसमापनीयम्-

इति प्राप्त उच्यते - आप्रयाणात् - इति । आमरणादनुवर्तनीयम्, कुतः? तत्रापि हि दृष्टम् -उपासनोद्योग-प्रभृत्याप्रयाणान्मध्ये यः कालस्तत्र सर्वत्रापि दृष्टमुपासनम् "स खल्वेवं वर्तयन् यावदायुषं ब्रह्मलोक-मभिसंपद्यते" इति ।। 12 ।। ।। आप्रयाणाधिकरणं समाप्तम् ।।

4.1.13

तदधिगम उत्तरपूर्वाधियोरश्लेषविनाशौ तद्वयपदेशात् ।। 13 ।।

4.1.13

 

एवं विद्यास्वरूपं विशोध्य विद्याफलं चिन्तयितुमारभते; ब्रह्मविद्याप्राप्तौ पुरुष-स्योत्तरपूर्वाधयोरश्लेपविनाशौ श्रूयेते "तद्यथा पुष्करपलाश आपो न श्लिष्यन्ते एवमेवंविदि पापं कर्म न श्लिष्यते" "तस्यैवात्मा पदवित्तं विदित्वा न कर्मणा लिप्यते पापकेन" इत्युत्तराघाश्लेषः, "तद्यथेषीकतूलमग्नौ

4.1.13

 

प्रोतं प्रदूयेतैवं हास्य सर्वे पाष्मानः प्रदूयन्ते" "क्षीयन्ते चास्य कर्माणि तस्मिन् दृष्टे परावरे" इति पूर्वाधवि- नाशः । एतावश्लेषविनाशौ विद्याफलभूतावुपपद्येते, नेति संशयः । किं युक्तम्? नोपपद्येते इति । कुतः "ना- भुक्तं क्षीयते कर्म कल्पकोटिशतैरपि" इत्यादिशास्त्रविरोधात् । अश्लेषविनाशव्यपदेशस्तु मोक्षसाधनभूतवि-द्याविधायिवाक्यशेषगतः कथञ्चिद्विद्यास्तुतिप्रतिपादनेनाप्युपपद्यते । न च विद्या पूर्वोत्तराधयोः प्रायश्चित्त- तया विधीयते; येन प्रायश्चित्तेनाधविनाश उच्यते । विद्या हि "ब्रह्मविदाप्नोति परम्" "ब्रह्म वेद ब्रह्मैव भवति" इति ब्रह्मप्राप्त्युपायतया विधीयते । अतो विद्यार्थवादोऽयमधविनाशाश्लेषव्यपदेश इति । एवं प्राप्तेऽभिधीयते-तदधिगमे-इति । विद्याप्राप्तौ पुरुषस्य विद्यामाहात्म्यादुत्तरपूर्वाधयोरश्लेषविनाशावुपपद्यते; कुतः? एवंविधं हि विद्यामाहात्म्यवगम्यते "एवंविदि पापं कर्म न श्लिष्यते" "एवं हास्य सर्वे पाष्मानः प्रदूयन्ते" इत्यादिव्यपदेशात् । न च "नाभुक्तं क्षीयते कर्म" इत्यनेन शास्त्रेणास्य विरोधः, भिन्नविषयत्वात् । तद्धि कर्मणां फलजननसामथ्यर्द्गढिमविषयम्; एतत्तूत्पन्नाया विद्यायाः प्राक्कृतानां पाष्मनां फलजनन-शक्तिविनाशसामर्थ्यम् उत्पत्स्यमानानां च फलजननशक्तयुत्पत्तिप्रबन्धकरणसामर्थ्यं च प्रतिपादयतीति द्वयोर्विषयो भिद्यते । यथाऽग्निजलयोरौष्ण्यतन्निवारणप्तामर्थ्यविषययोर्द्वयोः प्रमाणयोरपि विषयभेदात्प्रा-माण्यम्, एवमात्रापीति न कश्चिद्विरोधः । अधस्याश्लेषकरणं-वैदिककर्मायोग्यतावासनाप्रत्यवायहेतु-शकत्युत्पत्तिप्रतिबन्धकरणम् । अधानि हि कृतानिपुरुषस्य वैदिककर्मायोग्यतां, सजातीयकर्मान्तरारम्भ-रुचिं, प्रत्यवायं च कुर्वन्ति । अधस्य

4.1.13

 

विनाशकरणम्-उत्पन्नायास्तच्छक्तेर्विनाशकरणम् । शक्तिरपि परमपुरुषाप्रीतिरेव । तदेवं विद्या वेदितुर्वेद्या-त्यथप्रियत्वेन स्वयमपि निरतिशयप्रिया सती वेद्यभूतपरमपुरुषाराधनस्वरूपा पूर्वकृताधसञ्चयजनित-परमपुरुषाप्रीतिं विनाशयति; सैव विद्या स्वोत्पत्त्युत्तरकालभाव्यधनिमिवपरमपुरुषाप्रीत्युत्पतिं्त च प्रतिबध्नाति । तद्विदमश्लेषवचनं प्रामादिकविषयं मन्तव्यम्, "नाविरतो दुश्चरितात्" इत्यादिभिः शास्त्रैरा-प्रायणादहरहरुत्पद्यमानाया उत्तरोत्तरातिशयभागिन्याः विद्यायाः दुश्चरितविरतिनिष्पाद्यत्वावगमात् ।। 13 ।।

।। तदधिगमाधिकरणं समाप्तम् ।।

4.1.14

इतरस्याप्येवमसंश्लेष पाते तु ।। 14 ।।

4.1.14

 

उत्तरपूर्वाधयोर्विद्ययाऽश्रलेषविनाशावुक्तौ, इतरस्य-पुण्यस्यापि, एवम्-उक्तेन न्यायेनाश्लेषविनाशौ विद्यया स्याताम्, विद्याफलविरोधित्वसामान्याद्वयपदेशाच्च । भवति च व्यपदेशः-उभे सुकृतदुष्कृते निर्दिश्य "सर्वे पाष्मानोऽतो निवत्तर्न्ते" इति, "तत्सुकृतदुष्कृते धूनुते" इति च मुमुक्षोरनिष्टफलत्वात्सुकृतस्यापि पाष्म-शब्देन व्यपदेशः । सुकृतस्यापि शास्त्रीयत्वात्तत्फलस्य केषांचिदि#ेयत्वदर्शनाच्च विद्याया अविरोधशङ्कां निवर्तयितुमतिदेशः । ननु विदुषोऽपि सेतिकतर्व्यताकोपासननिर्वृत्तये वृष्टयन्नादिफलानीष्टान्येव; कथं तेषां विरोधाद्विनाश उच्यते; तत्राह-पाते तु-इति । शरीरपाते तु तेषां विनाशः, शरीपाताद्वर्ध्वं तु विद्यानुगुणदृष्टफलानि सुकृतानिनश्यन्तीत्यर्थः ।। 14 ।। ।। इतराधिकरणं समाप्तम् ।।

4.1.15

अनारब्धकार्ये एव तु पूर्वे तदवधेः ।। 15 ।।

4.1.15

 

ब्रह्मविद्योत्पत्तेः पूर्वोत्तरभाविनोः सुकृतदुष्कृतयोरश्लेषविनाशावुक्तौ; ततः पूर्वभाविनोः सूकृतदू#ुष्कृतयोः किमविशेषेण विनाशः? उतानारब्धकार्ययोरेवेति विशये "सर्वे पाष्मानः प्रदूयन्ते" इति विद्याफलस्याविशष-श्रवराद्विद्योत्पत्त्युत्तरकालभावन्याश्च शरीरस्थितेः कुलालचक्रभ्रमणादिवत्संस्कार-वशादप्युपपत्तेरविशेषेण-

इति प्राप्ते उच्यते-अनारब्धकार्ये एव तु पूर्वे-इति । विद्योत्पत्तेः पूर्वे सुकृतदुष्कृते अनारब्धकार्ये-अप्रवृत्तफले

4.1.16 अग्निहोत्रादि तु तत्कार्यायैव तद्दर्शनात् ।। 16 ।।

4.1.16

 

"इतरस्याऽप्येवमसंश्लेषः" इति विद्यावलात्सुकृतस्याप्यसंश्लेष उक्तः, अग्निहो-त्रादीनां नित्यनैमिविकानां स्वाश्रमधर्माणामपि सुकृतत्वसामान्येन तत्फलस्याश्लेषादनिच्छतोऽननुष्ठाने प्राप्ते उच्यते-अग्निहोत्रादि तु- इति । तुशब्दः सुकृतान्तरेभ्यो विशेषणार्थः, अग्निहोत्राद्याश्रमधर्माः फला-श्लेषासम्भवादनुष्ठेया एव, तदसम्भवश्च तत्कार्यार्थत्वात्तेषाम्, विद्याख्यकार्यायैव हि विदुषोऽग्निहोत्राद्यनुष्ठा- नम्, कथमिदमवगम्यते? तद्दर्शनात्, दृश्यते हि "तमेतं वेदानुवचनेन ब्राह्मणा विविदिषन्ति यज्ञेन दानेन तपसाऽनाशकेन" इत्यादिनाऽग्निहोत्रादीनां विद्यासाधनत्वं विद्यायाश्चाप्रयाणादभ्यासाधेयातिशयाया अह-रहरुत्पाद्यत्वात्तदुत्पत्त्यर्थमाश्रमकर्माप्यहरहरनुष्ठेयमेव, अन्यथाऽऽश्रमकर्मलोपे दूषितान्तःकरणस्य विद्या-त्पत्तिरेव न स्यात् ।। 16 ।।

4.1.17

यदि अग्निहोत्रादिसाधुकृत्या विद्योत्पत्त्यर्थाः, विद्योत्पत्तेः प्राचीनं च सुकृतं "यावत्सम्पातमुषित्वा" "प्राप्या- न्तं कर्मणः" इत्यनुभवेन विनष्टम्; भुक्तशिष्टं च प्रारब्धफलं "सुहृदः साधुकृत्याम्" इत्यस्य को विषयः? तत्राह-

4.1.17 अतोऽन्यापि ह्येकेषामुभयोः ।। 17 ।।

4.1.17

 

अतोऽग्निहोत्रादिसाधुकृत्याया विद्योत्पत्त्यर्थाया अन्यापि विद्याधिगमात् पूर्वोत्तरयोरुभयोरपि पुण्यकर्मणोः प्रबलकमर्प्रतिबद्धफला साधुकृत्याऽनन्ता सम्भवत्येव, तद्विषयमिदमेकेषां शाखिनां वचनम् "तस्य पुत्रा दायमुपयन्ति सुहृदः साधुकृत्या"मिति । विद्याऽश्लेषविनाशुश्रुतिश्च तद्विषया ।। 17 ।।

4.1.18

अनुषिंतस्यापि कर्मणः फलप्रतिबन्धसम्भवं पूर्वोक्तं स्मारयति -

4.1.18 यदेव विद्ययेति हि ।। 18 ।।

4.1.18

 

"यदेव विद्यया करोति तदेव वीर्यवत्तरम्" इत्युद्गीथविद्यायाः क्रतुफलाप्रतिबन्धफलत्ववचनेनानुष्ठितस्यापि कर्मणः फलप्रतिबन्धः सूच्यते हि । अतो विदुषोऽनुष्ठितप्रतिबद्धफलविषयं "सुहृदः साधुकृत्याम्" इति शा-ट्यायनिम् ।। 18 ।। ।। अग्निहोत्राद्यधिकरणं समाप्तम् ।।

4.1.19 भोगेन त्वितरे क्षपयित्वाऽथ संपद्यते ।। 19 ।।

4.1.19

 

ययोः पुण्यपापयोरश्लेषविनाशावुक्तौ । ताभ्यामितरे आरब्धकार्ये पुण्यपापे किं विद्यायोनिशरीरावसाने? उत तच्छरीरावसाने? शरीरान्तरावसाने वेत्यनियमः? इति संशये, "तस्य तावदेव चिरं यावन्न विमोक्ष्ये अथ संपत्स्ये" इति तच्छरीरविमोक्षावसानत्वश्रवणात्तदवसाने-

इति प्राप्त उच्यते-भोगेन तु-इति । तुशब्दः पक्षव्यावृत्त्यर्थः, इतरे आरब्धकार्ये पुण्यपापे स्वारब्धफलभोगेन क्षपयित्वा तत्फलभोगसमाप्त्यनन्तरं ब्रह्म सम्पद्यते । ते च पुण्यपापे एकशरीरोपभोग्यफल चेत् , तच्छरीरा-



4.2.1 वाङ्मनसि दर्शनाच्छब्दाच्च ।। 1 ।।

4.2.1

 

इदानीं विदुषो गतिप्रकारं चिन्तयितुमारभते । प्रथमन्तावदुत्क्रान्तिश्रिन्त्यते; तत्रेदमाम्नायते "अस्य सोभ्य पुरुषस्य प्रयतो वाङ्मनसि संपद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देव-तायाम्" इति । अत्र "वाङ्मनसि संपद्यते" इति वाचो मनसि संपत्तिश्रुतिः किं वाग्वृत्तिमात्रविषया? उत वाग्विषयेति विशये-वृत्तिमात्रविषयेति युक्तम् । कुतः? मनसो वाक्प्रकृतित्येभावात्, तत्र वाक्स्वरूप-सम्पत्त्यसम्भवात् । वागादिवृत्तिनां मनोधीनत्वेन वृत्तिसम्पत्तिश्रुतिः कथंचिदुपपद्यत इति ।

4.2.2 अत एव सर्वाण्यनु ।। 2 ।।

4.2.2

 

यतो वाचो मनसा संयोगमात्रं सम्पत्तिर्न तु लयः; अत एव वाचमनु सर्वेषामिन्द्रियाणां मनसि सम्पत्तिश्रुति-

4.2.3 तन्मनः प्राण उत्तरात् ।। 3 ।।

4.2.3

तत्सर्वेन्द्रियसयुक्तं मनः प्राणे सम्पद्यते-प्राणेन संयुज्यते न मनोवृत्तिमात्रम् । कुतः? उत्तरात्-मनः प्राणे" इति वाक्यात् । अधिकाशङ्का तु, "अन्नमयं हि सोम्य मनः" इति वचनान्मनसोऽन्नप्रकृतिकत्वमवगम्यते, अन्नस्य च "ता अन्नमसृजन्त" इत्यम्मयत्वं सिद्धम् । आपोमयः प्राणः" इति चाष्प्रकृतित्वं प्राणस्यावगम्यते । अतो मनः प्राणे संपद्यते" इत्यत्र प्राणशब्देन प्राणप्रकृतिभूता अपो निर्दिश्य तासु मनःसम्पत्तिप्रतिपादने परम्परया स्व-कारणे लय इति सम्पत्तिवचनमुपपन्नं भवति-इति ।परिहारस्तु "अन्नमयं हि सोम्य मनः, आपोमयः प्राणः" इति मनःप्राणयोरन्नेनाद्भिश्चाप्यायनमुच्यते, न तत्प्रकृतित्वम्, आहङ्कारिकत्वान्मनसः, आकाशविकारत्वाच्च प्राणस्य । प्राणशब्देनापां लक्षणा च स्या- दिति ।। 3 ।। ।। मनोधिकरणं समाप्तम् ।।

4.2.4 सोऽध्यक्षे तदुपगमादिभ्यः ।। 4 ।।

4.2.4

यथा "वाङ्मनसि संपद्यते मनः प्राण" इति वचनानुरोधेन मनःप्राणयोरेव वाङ्मनसयोः संपत्तिः तथा प्राणस्तेजसीति वचनात्तेजस्येव प्राणः सम्पद्यते-

इति प्राप्त उच्यते-सोऽध्यक्षे-इति । स प्राणोऽध्यक्षे करणाधिषे जीवे सम्पद्यते । कुतः? तदुपगमादिभ्यः, प्राण- स्य जीवोपगमस्तावच्छÜयते "एवमेवेममात्मानमन्तकाले सर्वोप्राणा अभिसमायन्ति" इति, तथा जीवेन सहप्राणस्योत्क्रान्तिः श्रूयते "तमुत्क्रामन्तं प्राणोऽनूत्क्रामति इति, प्रतिष्ठा च जीवेन सह श्रूयते "कस्मिन्नु-त्क्रान्त उत्क्रान्तो भविष्यामि कस्मिन् वा प्रतिष्ठिते प्रतिष्ठास्यामि" इति । एवं जीवेन संयुज्य तेन सह तेज-स्सम्पत्तिरिह प्राणस्तेजसीत्युच्यते, यथा यमुनाया गङ्गया संयुज्य सागरगमनेऽपि यमुना सागरं गच्छतीति वचो न विरुद्धयते, तद्वत् ।। 4 ।। ।। अध्यक्षाधिकरणं समाप्तम् ।।

4.2.5 भूतेषु तच्छØतेः ।। 5 ।।

4.2.5

"प्राणस्तेजसि" इति जीवसंयुक्तस्य प्राणस्य तेजसि संपत्तिरुक्ता; सा सम्पत्तिः किं तेजोमात्रे? उत संहतेषु सर्वेषु भूतेष्विति विशये तेजोमात्रश्रवणात्तेजसि -

4.2.6 नैकस्मिन्दर्शयतो हि ।। 6 ।।

4.2.6

 

नैकस्मिन्, एकैकस्य कार्याक्षमत्वात् । दर्शयतो ह्यक्षमत्वं श्रुतिस्मृती "अनेन जीवेनात्मनाऽनुप्रविश्य नाम- रूपे व्याकरवाणि तासां त्रिवृतं त्रिवृतमेकैकां करवाणि" इति नामरूपव्याकरणयोग्यत्वाय त्रिवृत्करण-मुपदिश्यते । "नानावीर्याः पृथग्भूतास्ततस्यते संहति विना नाशक्नुवन्प्रजाः स्त्रष्टुमसमागम्य कृत्स्नशः । समेत्यान्योन्यसंयोगं परस्परसमाश्रयाः ।

महादाद्या विशेषान्ता ह्यण्डमुत्पादयन्ति तै" इति । अतः "प्राण-स्तेजसि" इति तेजश्शब्देन भूतान्तरसंसृष्टमेव तेजज्रभिधीयते । अतो भूतेष्वेव सम्पत्तिः ।। 6 ।।

।। भूताधिकरणं समाप्तम् ।।

4.2.7 समाना चासृत्युपक्रमादमृतत्वंचानुपोष्य ।। 7 ।।

4.2.7

 

इयमुत्क्रान्तिः किं विद्वदविदुषोः समाना? उताविदुष एवेति चिन्तायाम्, अविदुष एवेति प्राप्तम् । कुतः? विदुषोऽत्रैवामृतत्ववचनादुत्क्रान्त्यभावात् । विदुषो ह्यत्रैवामृतत्वं श्राव्यते "यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि स्थिताः । अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते" इति -

एवं प्राप्तेऽभिधीयते-समाना चासृत्युपक्रमात्-इति, विदुषोऽप्यासृत्युपक्रमादुत्क्रान्तिः समाना । आसृत्युप-क्रमात्-आगत्युपक्रमात्, नाडीप्रवेशात् प्रागित्यर्थः । विदुषोऽपि हि नाडीविशेषेणोत्क्रम्य गतिः श्रुयते "शतं चैका च हृदस्य नाड्यस्तासां मृर्द्धानमभिनिःसृतैका । तयोर्ध्वमायन्नमृतत्वमेति विष्वङ्ङन्या उत्क्र- मणे भवन्ति" इति । एवं नाडीविशेषेण गतिश्रवणाद्विदुषोऽप्युत्क्रान्तिरवर्जनीया । सा च नाडीप्रवेशात् प्राग्विशेषाश्रवणात्समाना । तत्प्रवेशदशायां च विशेषः श्रूयते "तेन प्रद्योतेनैष आत्मा निष्क्रामति चक्षुषो वा मूर्ध्नो वा अन्येभ्यो वा शरीरदेशेभ्यः" इति । "शतं चैका च हृदयस्य" इत्यनया श्रुत्यैकार्थ्यात् भूर्ध्नो निष्क्र- मणं विद्वद्विषयम्, इतरदविद्वद्विषयम्, यदुक्तं विदुषोऽत्रैवामृतत्वं श्राव्यते इति, तत्रोच्यते-अमृतत्वं चानु-पोष्य-इति । चशब्दोऽवधारणे । अनुपोष्य शरीरेन्द्रियादिसंबन्धमदग्ध्वैव, यदमृतत्वम् - उत्तरपूर्वाधयोरश्लेष-

4.2.8 तदाऽपीतेः संसारव्यपदेशात् ।। 8 ।।

4.2.8

 

अवश्यं च तत्-अमृतत्वमदग्धदेहसम्बधस्यैवेति विमेयम्, कुतः? आऽपीतेः संसारव्यपदेशात्, अपीतिरप्ययो ब्रह्मप्राप्तिः । सा चार्चिरादिना मार्गेणदेशविशेषं गत्वेति वक्ष्यते,आतदवस्थाप्राप्तेः संसारोदेहसम्बन्धलक्षणो हि व्यपदिश्यते, "तस्य तावदेव चिरं यावन्न विमोक्ष्येऽथ संपत्स्ये" इति । "अश्व इव रोमाणि विधूय पापं चन्द्र इव राहोर्मुखात् प्रमुच्य । धूत्वा शरीरमकृतं कृतात्मा ब्रह्मलोकमभिसंभवामि" इति च ।। 8 ।।

4.2.9 सूक्ष्मं प्रमाणतश्च तथोपलब्धेः ।। 9 ।।

4.2.9

 

इतश्च विदुषोऽपि बन्धो नात्र विदग्धः, यतः सूक्ष्मं शरीरमनुवर्तते । कुत इदमवगम्यते । प्रमाणतस्तथोपलब्धेः । उपलभ्यते हि देवयानेन पथा गच्छतो विदुषः, "तं प्रतिव्रूयात् सत्यं व्रूयात्" इति चन्द्रमसा संवादवचनेन शरीर-सद्भावः । अतः सूक्ष्मशरीरमनुवर्तते । अतश्च बन्धो न दग्धः ।। 9 ।।

4.2.10 नोपमर्देनातः ।। 10 ।।

4.2.10

 

अतः "यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि स्थिताः । अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते" इति वचनं न बन्धोपमर्देनामृतत्वं वदति ।। 10 ।।

4.2.11 अस्यैव चोपपत्तेरूष्मा ।। 11 ।।

4.2.11

 

अस्य सूक्ष्मशरीरस्य क्कचिद्विद्यमानत्वोपपत्तेर्विदुषः प्रक्रान्तमरणस्य मरणात्प्रागूष्मा स्थूलशरीरेक्काचित्क उपलभ्यते । न च स्थूलस्यैव शरीरस्यायमूष्मा अन्यत्रानुपलब्धेः, ततश्चोष्मणः क्कचिदुपलब्धिर्विदुषः सूक्ष्म-शरीरस्योत्क्रन्तिनिबन्धनेति गम्यते,

तस्माद्विदुषोऽप्यासृत्युपक्रमात्समानोत्क्रान्तिरिति सुष्ठूक्तम् ।। 11 ।।

पुनरपि विदुष उत्क्रन्तिर्न सम्भवतीत्याशङ्कय परिहि#ृयते -

4.2.12 प्रतिषेधादिति चेन्न शारीरात्स्पष्टो ह्येकेषाम् ।। 12 ।।

4.2.12

 

यदुक्तं विदुषोऽप्युत्क्रान्तिः समानेति तन्नोपपद्यते, विदुष उत्क्रान्तिप्रतिषेधात्, तथा हि- "स एतास्तेजोमात्राः समभ्याददानो हृदयमेवान्वपक्रामति" तमुत्क्रामन्तं प्राणोऽनूत्क्रामति" इत्यविदुष उत्क्रान्तिप्रकारमभिधाय "अन्यन्नवतरं कल्याणतरं रूपं कुरुते" इति । देहान्तरपरिग्रहं चाभिधाय "प्राप्यान्तं कर्मणस्तस्य यत्किञ्चेह

4.2.12

करोत्ययं तस्माल्लोकात्पनरेत्यस्मै लोकाय कर्मण इति तु कामयमानः" इत्यर्विद्वद्विषयं परिसमाप्य "अथा-कामयमानो योऽकामोनिष्काम आप्तकाम आत्मकामो न तस्य प्राणा उत्क्रामन्ति ब्रह्मैव सन्व्रह्माष्येति" इति विदुष उत्क्रान्तिः प्रतिषिध्यते, तथा पूर्वत्रार्तभागप्रश्नेऽपि विदुष उत्क्रान्तिप्रतिषेधो दृश्यते "अपपुनर्मृत्युं जयति" इति विद्वांसं प्रस्तुत्य "याज्ञवल्क्य इति होवाच यत्रायं पुरुषो म्रियत उदस्मात्प्राणा उत्क्रामन्त्याहो" इति पृष्टे "नेति होवाच याज्ञवल्क्योऽत्रैव समवलीयन्ते स उच्छकयत्याध्मातो मृतः शेतः" इति । अतो विद्वा-निहैवामृतत्वं प्राप्नोतीति चेत्-तन्न, शारीरात् प्रत्यगात्मनः प्राणानामुत्क्रान्तिर्ह्यत्र प्रतिषिध्यते, न शरीरात्, "न तस्य प्राणा उत्क्रामन्ती"त्यत्र तच्छब्देन "अथाकामयमानः" इति प्रकृतः शारीर एव परामृश्यते नाश्रुतं शरीरम् । तस्येति षष्ठया प्राणानां सम्बन्धित्वेन शारीरो निर्दिष्टः न तूक्रान्त्यपादनत्वेन, उत्क्रान्त्यपादानन्तु शरीरमेवेति चेन्न अपादानापेक्षायामश्रुताच्छरीरात् सम्बन्धितया श्रुतस्यात्मन एव सन्निहितत्वेनापादानतया-ऽपि ग्राह्यत्वात् । किञ्च प्राणानां जीवसम्बन्धितयैव प्रज्ञातानां तत्सम्बन्धकथने प्रयोजनाभावात् सम्बन्ध-मात्रवाचिन्या षष्ठया अपादनमेव विशेष इति निश्चीयते, यथा नटस्य #ृणोतीति, न चात्र विवदितव्यं स्पष्टो ह्येकेषां माध्यन्दिनानामाम्नाये शारीरो जीव एवापादानमिति, योऽकामो निष्काम आप्तकाम आत्मकामो

4.2.12

न तस्मात्प्राणा उत्क्रामन्तीति । शारीरात्प्राणानामुत्क्रान्तिप्रसङ्गाभावात्प्रतिषेधो नोपपद्यते इति चेन्न तस्य तावदेव चिरमिति विदुषः शरीरवियोगकाले ब्रह्मसम्पत्तिवचनेन प्राणानामपि तस्मिन् काले शारीराद् विदुषो वियोगः प्रसज्यते, ततश्च देवयानेन पथा ब्रह्मसम्पत्तिनोपपद्यत इति न तस्य प्राणश उत्क्रामन्ति देवयानेन पथा ब्रह्मप्राप्तेः प्राग् जीवाद्विदुषोऽपि प्राणा न विश्लष्यन्तीत्युच्यते । आर्तभागप्रश्नोऽपि यदा विद्वद्विषयः तदा-ऽयमेव परिहारः, स त्वविद्वद्विषयस्तत्र प्रश्नप्रतिवचनयोर्ब्रह्मविद्याप्रसङ्गादर्शनात्, तत्र हि ग्रहादिग्रहरूपेणे-न्द्रियोन्द्रियार्थस्वभावोऽपामग्न्यन्नत्वं मि#्रयमाणस्य जीवस्य प्राणापरित्यागो मृतस्य नामवाच्यकीत्यर्नु-वृत्तिस्तस्य च पुण्यपापानुगुणगतिप्राप्तिरित्येतेऽर्थाः प्रश्नपूर्वपं प्रत्युक्ताः, तत्र चापपनर्मृत्युं जयतीत्यपानग्न्य-न्नत्वज्ञानादग्निजय एव मृत्युजय उच्यते अतो नात्र विदुषः प्रसङ्गः, अविदुषस्तु प्राणाऽनुत्क्रान्तिवचनं स्थूलदे-हवत्प्राणा न मुचन्ति, अपि तु भूतसुक्ष्मवज्जीवं परिष्वज्य गच्छन्तीति प्रतिपादयतीति निरवद्यम् ।। 12 ।।

4.2.13 स्मर्यते च ।। 13 ।।

4.2.13

 

स्मर्यते च विदुषोऽपि मूद्धन्यनाड्योत्क्रन्तिः । "ऊर्ध्वमेकः स्थितस्तेषां यो भित्त्वा सूर्यमण्डलम् । ब्रह्मलोक-मतिक्रम्य तेन याति परां गतिम्" इति ।। ।। आसृत्युपक्रमाधिकरणं समाप्तम् ।।

4.2.14 तानि परे तथा ह्याह ।। 14 ।।

4.2.14

सकरणग्रामः सप्राणः करणाध्यक्षः प्रत्यगात्मोत्क्रान्तिवेलायां तेजःप्रभृतिभूत-सूक्ष्मेषु सम्पद्यत इत्युक्तम्; सैषा सम्पत्तिर्विदुषो न विद्यत इत्याशङ्कय परिहृतम्, तानि पुनर्जीवपरिष्वक्तानि भूतसूक्ष्माणि किं यथाकर्म यथाविद्यं च स्वकार्याय गच्छन्ति? उत परमात्मनि सम्पद्यन्त इति विशये-मध्ये परमात्मसम्पत्तौ सुखदुःखोपभोगरूपकार्यादर्शनात्, तदुपभोगानुगुण्येन यथाकर्म

यथाविद्यं च गच्छन्ति-

4.2.15 अविभागो वचनात् ।। 15 ।।

4.2.15

 

सेयं परमात्मनि सम्पत्तिः किं प्राकृतलयवत् कारणापत्तिरूपा? उत "वाङ्मनसि" इत्यादिवदविभागरूपेति चिन्तायां-परमात्मनः सर्वेषां योनिभूतत्वात्कारणापत्तिरूपा-

इति प्राप्त उच्यते-अविभागः-इति । अपृथग्भावः-पृथग्व्यवहारानर्हसंसर्ग इत्यर्थः । कुतः? वचनात् "तेजः पर-स्यां देवताया"मित्यत्रापि "वाङ्मनसि सम्पद्यते" इत्यतः सम्पद्यत इति वचनस्यानुषङ्गात्, तस्य च संसर्ग-विशेषवाचित्वात्; अनुषक्तस्याभिधानवैरूप्ये प्रमाणाभावादुत्क्रान्तिवेलायां कारणापत्तिप्रयोजनाभावात् । पुनस्तत्राव्यक्तादिसृष्टयवचनाच्च ।। 15 ।। ।। अविभागाधिकरणं समाप्तम् ।।

4.2.16 तदोकोऽग्रज्वलनं तत्प्रकाशितद्वारो विद्या सामर्थ्यात्तच्छेषमत्यनुस्मृति योगाच्च हार्दानुगृहीतः शताधिकया ।। 16 ।।

4.2.16

 

एवं गत्युपक्रमावधि विद्वदविदुषोः समानाकार उत्क्रानितप्रकार उक्तः, इदानीं विदुषो विशेष उच्यते । तत्रेदमाम्नायते-"शतं चैका च हृदस्य नाड्यस्तासां मूर्द्धानमभिनिःसृतैका । तयो-र्ध्वमायन्नमृतत्वमेति विष्वङ्ङन्या उत्क्रमणे भवन्ति" इति । अनया नाडीनां शताधिकया मूर्द्धन्यनाड्येव विदुषो गमनमन्याभिरेव चाविदुषो गमनमित्ययं नियम उपपद्यते, नेति संशयः । किं युक्तम्? नियमो नोप-पद्यत इति । कुतः? नाडीनां भूयस्त्वादतिसूक्ष्मत्वाच्च दुर्विवेचतया पुरुषेणोपादातुमशक्यत्वात् । "तयोर्ध्व-मायन्नमृतत्वमेति विष्वङ्ङन्य उत्क्रमणे भवन्ति" इति यादृच्छिकीमुत्क्रान्तिमनुवदतीति युक्तमिति-

एवं प्राप्त प्रचक्ष्महे-शताधिकया-इति । विद्वान् शताधिकया मूर्द्धन्ययैव नाङ्योत्क्रामति । न चास्याविदुषो दुर्विवेचत्वं विद्वान् हि परमपुरुषाराधनभूतात्यर्थप्रियगत्यनुस्मरणयोगाच्च प्रसन्नेन हादेन परमपुरुषेणानुगृहीतो भवति । ततश्च तदोकः- तस्य जीवस्य स्थानं हृदयम्, अग्रज्वलनं भवति,-अग्रेज्वलनं प्रकाशनं यस्य तदितमग्रज्वलनम् । परमपुरुषप्रसादात्प्रकाशितद्वारो विद्वांस्तां नाडी विजानातीति तया विदुषो गतिरुपपद्यते ।। 16 ।। ।। तदोकोऽधिकरणं समाप्तम् ।।

4.2.17 रश्म्यनुसारी ।। 17 ।।

4.2.17

 

विदुषो हृदयाच्छताधिकया मूर्धन्यनाड्या निर्गतस्यादित्यरश्मीननुसृत्यादित्य-मण्डलगतिः श्रूयते । "अथ यत्रैतस्माच्छरीरादुत्क्रामत्यथैतैरेव रश्मिभिरूर्ध्वमाक्रमते" इति । तत्र रश्म्यनु-

4.2.18 निशि नेति चेन्न सम्बन्धस्य यावद्देहभावित्वाद्दर्शयति च ।। 18 ।।

4.2.18

 

इदमिदानीं चिन्त्यते-विदुषो निशि मृतस्यब्रह्मप्राप्तिरस्ति, नेति । यद्यपि निशा- यां सूर्यरश्मिसम्भवाद्रश्म्यनुसारेण गतिर्निशायामपि सम्भवति, तथाऽपि निशामरणस्य शास्त्रेषु गर्हितत्वात् परमपुरुषार्थलक्षणब्रह्मप्राप्तिर्निशामृतस्य न सम्भवति । शास्त्रेषु दिवामरणं प्रशस्तं, विपरीतं निशामरणं, "दिवा च शुक्लपक्षश्च उत्तरायणमेव च । मुमूर्षतां प्रशस्तानि विपतीतं तु गर्हितम्" इति । दिवामरणनिशामर-

4.2.19 अतश्चायनेऽपि दक्षिणे ।। 19 ।।

4.2.19

निशि मृतस्यापि विदुषो ब्रह्मप्राप्तौ यो हेतुरुक्तः, तत एव हेतोर्दक्षिणेऽप्ययने मृतस्य ब्रह्मप्राप्तिः सिद्धा । अधिकाशङ्का तु "अथ यो दक्षिणे प्रमीयते पितृणामेव महिमानं गत्वा चन्द्रमसः सायुज्य गच्छति" इति दक्षिणायने मृतस्य चन्द्रप्राप्तिश्रवणाच्चन्द्रमस प्राप्तानां च तेषां यदा तत्पर्यवैत्यथैत-मेवाध्वानं पुनर्निवर्तन्तेः" इति पुनरावृत्तिश्रवणात्, भीष्मादीनां च ब्रह्मविद्यानिष्ठानामुत्तरायणप्रतीक्षादर्श- नात् दक्षिणायने मृतस्य ब्रह्मप्राप्तिः न सम्भवति-इति ।

परिहारस्तु-अविदुषां पितृयाणेन पथा चन्द्रमसं प्राप्तानामेव पुनरावृत्तिः, विदुषस्तु चन्द्रं प्राप्तस्यापि, "तस्मा-द्वह्मणो महिमानमाप्नोति" इति वाक्यशेषात्तस्य दक्षिणायनमृतस्य चन्द्रप्राप्तिः ब्रह्म प्रपित्सतो विश्रामहेतु-मात्रमिति गम्यते । वाक्यशेषाभावेऽपि पूर्वोक्तादेव बन्धहेत्वभावाद्विदुषश्चन्द्रं प्राप्तस्यापि ब्रह्मप्राप्तिरनि- वार्या । भीष्मादीनां योगप्रभावात्स्वच्छन्दमरणानां धर्मप्रवर्तनायोत्तरायणप्राशस्त्यप्रदशर्नार्थस्तथाविधा- चारः ।। 19 ।।

4.2.20

ननु च विदुषो मुमुर्षून्प्रति पुनरावृत्त्यपुनरावृत्तिहेतुत्वेन कालविशेषविधिर्दृश्यते "यत्र कालेत्वनावृत्तिमावृतिं्त चैव योगिनः । प्रयाता यान्ति तं कालं वक्ष्यामि भरतषर्भ । अग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायणम् । तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः । धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम् । तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य अनिवर्तते । शुक्लकृष्णे गती ह्येतेः जगतः शाश्वते मते एकया यात्मनावृत्तिमन्ययाऽऽवर्तते पुनः" इति तत्राह-

4.2.20 योगिनः प्रति स्मर्येते स्मार्त्ते चैते ।। 20 ।।

4.2.20

 

नात्र मुमुर्षून्प्रति मरणकालविशेषोपादानं स्मर्यते; अपि तु योगिनः-योगनिष्ठान्प्रति, स्मार्ते-स्मृतिविषयभूते स्मर्तव्ये देवयानपितृयाणाख्ये गतीस्मर्येते योगाङ्गतया अनुदिनं स्मर्तुम् । तथा ह्युप संहारः "नैते सृती पार्थ जानन् योगी मुह्यति कश्चन । तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन" इति । "अग्निर्ज्योतिः" "धूमो रात्रिः" इति च देवयानपितृयाणे प्रत्यभिज्ञायेते । उपक्रमे च "यत्र काले"त्विति कालशब्दः कालाभिमानिदेवता-तिवाहिकपरः,-अग्न्यादेः कालत्वासम्भवात् । अतः "तेऽर्चिषमभिसम्भवन्ति" इति विहितदेवयानानुस्मृ- तिरत्र विद्यानिष्ठान्प्रति विधीयते, न मुमुर्षून्प्रति मरणकालविशेषः ।। 20 ।।

।। दक्षिणायनाधिकरणं समाप्तम् ।।

।। इति श्रीभगवद्रामानुजविरचिते शारीरकमीमांसाभाष्ये चतुर्थस्याध्यायस्य द्वितीयः पादः ।।



4.3.1 अर्चिरादिना तत्प्रथितेः ।। 1 ।।

4.3.1

 

विदुष उत्क्रान्तस्य नाडीविशेषण हार्दानुग्रहाद्गत्युपक्रम उक्तः । तस्य गच्छतो मार्ग इदानीं निर्णीयते । तत्र श्रुतिषउ मागर्प्रकारा बहुधा आम्नायन्ते; छान्दोग्ये तावत् "यता पुष्करपलाश आपो न श्लिष्यन्ते एवमेवंविदि पापं कर्म न श्लिष्यते" इत्युपक्रम्य ब्रह्मविद्यामुपदिश्याम्नायते "अथ यदु चैवास्मिञ्छव्यं कुर्वन्ति यदु च नार्चिषमेवाभिसम्भवन्ति अर्चिषोऽहरह्न आपूर्यमाणपक्षमापूर्यमाणपक्षाद्यान षडुदङ्ङेति मासांस्तान् मासेभ्यः संवत्सरं संसत्सरादादित्यमादित्याच्चन्द्रमसं चन्द्रमसो विद्युतं तत्पुरुषो-ऽमानवः स एनान् ब्रह्म गमयत्येष देवपतो ब्रह्मपथ एतेन प्रतिपद्यमाना इमं मानवमावर्तं नावर्तन्ते" इति । तथाऽत्रैवाष्टमे "अथैतैरेव रश्मिभिरूध्वर्माक्रमते" इति । कौषीतकिनश्च देवयानर्मागमन्यथाऽधीयते "स एतं देवयानं पन्थानमापद्याग्निलोकमागच्छति स वायुलोकं स वरुणलोकं स आदित्यलोकं स इन्द्रलोकं स प्रजापतिलोकं स ब्रह्मलोकम्" इति । तथा बृहदारण्यके "य एवमेतद्विदुर्ये चेमेऽरण्ये श्रद्धां सत्यमुपासते ते अर्चिषमभिसम्भवन्ति अर्चिषोऽह्न आपूर्यमाणपक्षमापूर्यमाणपक्षाद्यान् पण्मासानुदङ्ङादित्य एति मासान्मासेभ्यो देवलोकं देवलोकादादित्यमादित्याद्वैद्युतं वैद्युतात्पुरुषोऽमानवः स एत्य ब्रह्मलोकान् गम- यति" इति । तत्रैव पुनरन्यथा "यदा वै पुरुषोऽस्माल्लोकात्प्रैति स वायुमागच्छति तस्मै स तत्र विजिहीते यथा रथचक्रस्य खं तेन स ऊर्ध्वमाक्रमते स आदित्यमागच्छति तस्मै स सत्र विजिहीते, यथा आडम्ब- रस्य खं तेन स ऊध्वर्माक्रमते स आदित्यमागच्छति तस्मै चन्द्रमसमागच्छति तस्मै स तत्र विजिहीयते, यथा आडम्बरस्य खं तेन स ऊर्ध्वमाक्रमते स चन्द्रमसमागच्छति तस्मै स तत्र विजिहीते यथा दुन्दुभेः खम्" इत्यादि । तत्र संशयः-किमर्चिरादिरेक एव मार्ग आभिः श्रुतिपाद्यत इति तेनैव ब्रह्म गच्छति विद्वान्?

4.3.2 वायुमब्दादविशेषविशेषाभ्याम् ।। 2 ।।

4.3.2

 

अर्चिरादिनैव गच्छन्ति विद्वांस इत्युक्तम्, तत्रार्चिरादिके मार्गे छन्दोगा मासा-दित्ययोरन्तराले संवत्संरमधीयते मासेभ्यः संवत्सर संवत्सरादादित्यम्3 इति । वाजसनेयिनस्तु तयोरेवा-न्तराले देवलोकम् "मासेभ्या देवलोकं देवलोकादादित्यम्" इति । उभयत्रापि मार्गस्यैकत्वादुभावुभयत्रोप- संहार्यौ । तत्र मासादूर्ध्वमभिहितयोः संवत्सरदेवलोकयोः पञ्चम्याऽभिहितस्य श्रौतक्रमस्य तुल्यत्वेऽपि "अर्चिषोऽहरह्न आपूयर्माणपक्षमापूर्यमाणपक्षाद्यान्षडुदङेति मासांस्तान्" इत्यधिककालानां न्यूनकालेभ्य उत्तरोत्तरत्वेन निवेशदर्शनात् संवत्सरस्यैव मासादनन्तरं बुद्धौ विपरिवृत्तेः संवत्सर एव मासादूर्ध्वं निवेशयि-तव्य इति तत ऊर्ध्वं देवलोक इति निश्चीयते । अन्यत्र वाजसनेयिनः "यदा वै पुरुषोऽस्माल्लोकात्प्रैति स वायुमागच्छति तस्मै स तत्र विजिहीते यथा रथचक्रस्य खं तेन स ऊर्ध्वमाक्रमते स आदित्यमागच्छति" इत्यादित्यात्पूर्वं वायुमधीयते । कौषीतकिनस्तु "स एतं देवयानं पन्थानमापद्#ाग्निलोकमागच्छति स वायु-लोकम्" इत्यग्निलोकशब्दनिर्दिष्टादर्चिषः परं वायुमधीयते । तत्र कौषीतकिनां पाठक्रमेणार्चिषः परत्वेन प्राप्तस्य वायोर्वाजसनेयिनां "तेन स ऊर्ध्वमाक्रमते स आदित्यमागच्छति" इत्यूर्ध्वशब्दनिर्दिष्टश्रौतक्रमेण पाठक्रमाद्वलीयसा आदित्यात्पूर्वं प्रवेशो निश्चीयते । अत आदित्यात्पूर्वं संवत्सरादूर्ध्वं देवलोको वायुश्च प्राप्तौ यथेष्टक्रमेण विद्वानभिगच्छेत्? उतानर्थान्तरत्वेन संवत्सरादूर्ध्वं देवलोकं सन्तं वायुमभिगच्छेदिति ।

4.3.2

किं युक्तं, भिन्नार्थत्वं, प्रसिद्धेः । भिन्नार्थत्वेचोर्ध्वशब्देन पञ्चम्या चोभयोः संवत्सरादित्यान्तराले श्रुतिक्रमेण प्राप्तत्वाद्विशेषाभावाच्च यथेष्टम्-

4.3.2

इति प्राप्त उच्यते-वायुमब्दात्-इति । वायुं संवत्सरादूध्वर्मभिगच्छेत् । कुतः? अविशेषविशेषाभ्यां वायोरेव निर्दिष्टत्वात् । देवलोकशब्दो ह्यविशेषेण सामान्येन देवानां लोक इत्यनेन रूपेण वायुमभिधत्ते । "स वायु-मागच्छति तस्मै स तत्र" इति वायुशब्दो विशेषेण वायुमभिधत्ते । अतो देवलोकवायुशब्दाभ्यामविशेषवि#ो-षाभ्यां वायुरेवाभिधीयत इति संवत्सरादूर्ध्वं वायुमेवाभिगच्छेत् । कौषीतकिनां वायुलोकशब्दश्चाग्निलोक-शब्दवत् वायुश्चासौ लोकश्चेति व्युत्पत्त्या वायुमेवाभिधत्ते।

वायुश्च देवानामावासभूत इत्यन्यत्र श्रूयते "योऽयं पवत एष देवानां गृहा" इति ।। 2 ।। ।। वाय्वधिकरणं समाप्तम् ।।

4.3.3 तडित्रोधिवरुणः सम्बन्धात् ।। 3 ।।

4.3.3

कौषितकिनां "स एतं देवयानं पन्थानमापद्याग्निलोकमागच्छति स वायुलोकं स वरुणलोकं स आदित्यलोकं स इन्द्रलोकं स प्रजापतिलोकं स ब्रह्मलोकम्" इत्यत्राग्निलोकशब्दस्याचिर्#ः- पर्यायत्वेन प्राथम्यमविगीतम् । वायोश्च संवत्सरादूध्र्वं निवेश उक्तः । आदित्यस्याप्यत्र प्राप्तपाठकमवाधेन "देवलोकादादित्यमादित्याच्चन्द्रमसम्" इति वाजसनेयकोक्तश्रुतिक्रमाद्देवंलोकशब्दाभिहिताद्वायोरुपरि निवेशः सिद्धः । इदानीं वरुणेन्द्रादिषु चिन्ता । किमेते वरुणादयो यथापाठं वायोरूर्ध्वं निवेशयितव्याः? आहोस्विद्विद्युतोऽधीति विशये, अर्चिः-प्रभृतिषु सर्वेषु "अर्चिषोऽहः" इत्यादि श्रुतिक्रमोपरोधाद्विद्युतः पर- स्ताच्च "तत्पुरुष्रोमानवः स एनान् ब्रह्म गमयति" इति विद्युत्पुरुषस्य ब्रह्मगमयितृत्वश्रवणाच्च सर्वत्रावका-शभावेनाप्राप्तौ चोपदेशावैयर्थ्यायावश्यं कस्यचिद्वाधायत्वे पाठक्रमानुरोधेन वायोरनन्तरं वरुणो निवे-शयितव्यः । वाय्वादित्ययोः क्रमस्य बाधितत्वेन इन्द्रप्रजापती अपि ह्यत्रैव निवेशयितव्यौ -

4.3.3

इति प्राप्ते उच्यते-तडित्रोधिवरुणः-इति । वरुणस्तावद्विद्युत उपरिष्टान्निवेशयितव्यः? कुतः सम्बन्धात्-मेधा-दरविर्तित्वाद्विद्युतो वरुणेन सम्बन्धो लोकवेदयोः प्रसिद्धः । एतदुक्तं भवति-वरुणा; दीनामुपदेशावैयर्थ्याय क्कचिन्निविशयितव्यत्ये सति पाठक्रमादर्थक्रमस्य बलीयस्त्वाद्विद्युत्रोधिवरुणो निवेशयितव्यः । ततश्चामान- चस्य गमवितृत्वं व्यवदानसहमित्यवगम्यते । तस्य च च्यवधानसहत्वादिन्द्रयादेश्वोपदिष्टस्यावश्यनिवेशयि-तव्यस्य वरुणादुपर्युपदिष्टत्वादागन्धूनामन्ते निवेशयितव्यत्वाच्च वरुणादुपरीन्द्रादिर्निवेशयितव्य इति ।। 3 ।।

।। वरुणाधिकरणं समाप्तम् ।।

4.3.4 आतिवाहिकास्तल्लिङ्गात् ।। 4 ।।

4.3.4

इदमिदानीं चिन्त्यते-किमर्चिरादयो मार्गचिह्नभूताः? उत भोगभूमयः? अथवा विदुषां ब्रह्म प्रेष्सतामतिवोढारः- इति । किं तावद् युक्तम्? मार्गचिह्नभूता इति । कुतः? उपदेशस्य तथाविध-

4.3.4

त्वात्; दृश्यते हिलोके ग्रामादीन्प्रति गन्तृणामेवं विधो देशिकैरुपदेशः-इतो निष्क्रम्यामुकं वृक्षममुकां नदी- ममुकं च पर्वतपार्श्वं गत्वाऽमुकं ग्रामं गच्छ" इति । अथवा भोगभूमय एताः स्युः, कालविशेषतया प्रसिद्धा-नामहारदीनां मार्गचिह्नत्वानुपपत्तेरन्यस्य च मार्गचिह्नभूतस्यैतेषामनभिधायकत्वात् । भोगभूमित्वं च "एत एव लोका यदहोरात्राण्यर्धमासा मासा ॠतवः संवत्सराः" इत्यरादीनां लोकत्ववचनादुपपद्यते । अत एव कौपीतकिनः "अग्निलोकमागच्छति" इत्यादिना लोकशब्दानुविधानेनार्चिरादीन् पठन्तीति ।

एवं प्राप्ते व्रूमः-आतिवाहिकाः-इति । विदुषामतिवाहे परमपुरुषेण नियुक्ता आतिवाहिकादेवताविशेषा एतेऽर्चिरादयः । कुतः? तल्लिङ्गात्-अतिवहनलिङ्गात् । अतिवहनं हि गन्तृणां गमयितृत्वम्; गमयितृत्वं च "तत्पुरुषोऽमानवः स एनान्ब्रह्म गमयति" इत्युपसंहारे श्रूयमाणं पूर्वेषामप्यविशेषश्रुतानां स एव सम्बन्ध इति गमयति । वदन्ति चार्चिरादयः शब्दाः अर्चिराद्यात्मभूतानभिमानिदेवताविशेषान् । "तं पृथिव्यव्रवीत्" इतिवत् ।। 4 ।।

4.3.5

यद्येवं "तत्पुरुषोऽमानवः स एनान् ब्रह्म गमयति" इति वैद्युतस्यैव पुरुषस्य ब्रह्मगमयितृत्वश्रुतेः, विद्युतः परेषां वरुणादीनां कथमातिवाहिकत्वेनान्वय इत्यत्राह -

4.3.5 वैद्युतेनैव ततस्तच्छØतेः ।। 5 ।।

4.3.5

 

ततः-विद्युत उपरि, वैद्युतेन-अमानवेनैवातिवाहिकेन विदुषामाब्रह्मप्राप्तेः गमनम् । कुतः? तच्छØतेः "स एनान् ब्रह्म गमयति" इति तस्यैव गमयितृत्वश्रुतेः । वरुणादयस्तु अनुग्राहका इति तेषामप्यातिवाहि-कत्वेनान्वयो विद्यत एव ।। 5 ।। ।।

आतिवाहिकाधिकरणं समाप्तम् ।।

4.3.6 कार्य वादरिरस्य गत्युपपत्तेः ।। 6 ।।

4.3.6

अर्चिरादिनैव गच्छति विद्वान्; अर्चिरादिरमानवान्तश्च गण आतिवाहिको विद्वांसे ब्रह्म गमयतीत्युक्तम् । इदमिदानीं चिन्त्यते-किमयमर्चिरादिको गणः कार्यं हिरण्यगर्भमुपासीनान्न-यति? उप परमेव ब्रह्मोपासीनान्, अथ परब्रह्मोपासीनान् प्रत्यगात्मानं ब्रह्मात्मकतयो पासीनांश्चेति विशये-

4.3.7 विशेषितत्वाच्च ।। 7 ।।

4.3.7

 

"पुरुषोऽमानवः स एत्य ब्रह्मलोकान् गमयति" इति लोकशब्देन बहुवचनेन च लोकविशेषवर्तिनं हिरण्य-गर्भमुपासीनमेवामानवो गमयतीति विशेष्यते । किञ्च "प्रजापतेः सभां वेश्य प्रपद्यते" इति कार्यस्य हिरण्यगर्भस्य समीपगमनमर्चिरादिना गतः प्रत्यभिसन्धत्ते ।। 7 ।।

4.3.8

नन्वेवं "तत्पुरुषोऽमानवः स एनान् ब्रह्म गमयति" इत्ययं निर्देशो नोपपद्यते; हिरण्यगर्भनयने हि "स एना-न्ब्रह्माणं गमयति" इति निर्देष्टव्यं स्यात्, अत आह -

सामीप्यात्तु तद्वयापदेशः ।। 8 ।।

4.3.8

 

"यो ब्रह्माणं विदधाति" इति हिरण्यगर्भस्य प्रथमजत्वेन ब्रह्मसामीप्यात्तस्य ब्रह्मशब्देन व्यपदेश इति गत्यनु-पपत्तिविशेषणादिभिरुक्तैर्हेतुभिर्निश्चीयत इत्यर्थः ।। 8 ।।

4.3.9

अथ स्यात्-अर्चिरादिना हिरण्यगर्भप्राप्तौ "एष देवपथो ब्रह्मपथ एतेन प्रतिपद्यमाना इमं मानवमावर्तं नाव-र्तन्ते" "तयोर्ध्वमायन्नमृतत्वमेति" इत्यमृतत्वप्राप्त्यपुनरावृत्तिव्यपदेशो नोपपद्यते, हिरण्यगर्भस्य कार्य- भूतस्य द्विपरार्द्धकालावसाने विनाशशास्त्रात् "आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन" इति वचनाद्धिरण्य- गर्भ प्राप्तस्य पुनरावृत्तेरवर्जनीयत्वादिति; अत्राह -

4.3.9 कार्यात्यये तदध्यक्षेण सहातः परमभिधानात् ।। 9 ।।

4.3.9

 

कार्यस्य-ब्रह्मलोकस्यात्यये तदध्यक्षेण हिरण्यगर्भेणाधिकारिकेणावसिताधिकारेण विदुषा सह स्वयमपि तत्राधिगतविद्यः; अतः-कार्याद्व्रह्मलोकात्परं ब्रह्म प्राप्नोतीत्यर्चिरादिना गतस्यामृतत्वप्राप्त्यपुनरावृत्त्यभिधा-नात् "ते ब्रह्मलोके तु परान्तकाले परामृतात् परिमुच्यन्ति सर्वे" इति वचनाच्चावगम्यते ।। 9 ।।

4.3.10 स्मृतेश्च ।। 10 ।।

4.3.10

 

स्मृतेश्चायमर्थोऽवगम्यते "ब्रह्मणा स ह ते सर्वे सम्प्राप्ते प्रतिसञ्चरे । परस्यान्ते कृतात्मानः प्रविशन्ति परं पदम्" इति । अतः कार्यमुपासीनमेवार्चिरादिको गणो नयतीति बादरेर्मतम् ।। 10 ।।

4.3.11 अत्र जैमिनिः पक्षान्तरपरिग्रहेण प्रत्यवतिष्ठते परं जैमिनिर्मुख्यत्वात् ।। 11 ।।

4.3.11

 

परं ब्रह्मोपासीनमेवार्चिरादिर्नयतीति जैमिनिराचार्यो मन्यते, कुतः? मुक्यत्वात् "तत्पुरुषोऽमानवः स एनान् ब्रह्म गमयति"

इति ब्रह्मशब्दस्य परस्मिन्नेव ब्रह्मणि मुख्यत्वात् । प्रमाणान्तरेण कार्यत्वनिश्चये सत्येव हि लाक्षणिकत्वं युक्तम् । न च गमनानुपपत्तिः प्रमाणं, परस्य ब्रह्मणः सर्वगतत्वेऽपि विदुषो विशिष्टदेश-गतस्यैवाविद्यानिवृत्तिशास्त्रात्, यथा हि विद्योत्पत्तिर्वणाश्रमधर्मशौचाचारदेशकालाद्यपेक्षा "तमेतं वेदा-नुवचनेन" इत्यादिशास्त्रादवगम्यते, तथा निश्शेषाविद्यानिवर्तनरूपविद्यानिष्पविरपि विशिष्टदेशगतिसापे- क्षेति गतिशास्त्रादवगम्यते । विदुष उत्क्रान्तिप्रतिषेधादि तु पूर्वमेव परिहृतम् । यत्तु ब्रह्मलोकानिति लोक-शब्दबहुवचनाभ्यां विशेषणात्कार्यभूतहिरण्यगर्भप्रतीतिरिति; तदयुक्तं, निषादस्थपतिन्यायेन ब्रह्मैव लोको ब्रह्मलोक इति कर्मधारस्यैव युक्तत्वात्, अर्थस्य चैकत्वे निश्चिते बहुवचनस्य "अदितिः पाशानिति-

4.3.12 दर्शनाच्च ।। 12 ।।

4.3.12

 

दर्शयति च श्रुतिः मृर्द्धन्यनाड्या निष्क्रम्य देवयानेन गतस्य परब्रह्मप्राप्तिम् "एष सम्प्रसादोऽस्माच्छरीरा-त्समुत्थाय परं ज्योतिरुपसम्पद्य स्वेन रूपेणाभिनिष्पद्यते" इति ।। 12 ।।

4.3.13

यदुक्तं "प्रजापतेः सभां वेश्म प्रपद्ये" सत्यर्चिरादिना गतस्य कार्ये प्रत्यभिसंधिर्दृश्यत इति, तत्रोत्तरम्-

4.3.13 न च कार्ये प्रत्यभिसन्धिः ।। 13 ।।

4.3.13

 

न चायं प्रत्यभिसन्धिः कार्ये हिरण्यगर्भे; अपि तु परस्मिन्नेव ब्रह्मणि, वाक्यशेषे "यशेऽहं भवामि ब्राह्मणा-नाम्" इति तस्याभिसन्धातुः सर्वाविद्यादिमोकपूर्वकसर्वात्मभावाभिसन्धानात्, "अश्व इव रोमाणि विधूय पापं चन्द्र इव राहोर्मुखात् प्रमुच्य । धूत्वा शरीरमकृतं कृतात्मा ब्रह्मलोकमभिसन्भवामि" इत्यभिसंभाव्यस्य ब्रह्मलोकस्याकृतत्वश्रवणात् सर्वब्धविनिर्मोकस्य च साक्षात्छ्रवणात् । अतः परमेव ब्रह्मोपासीनमर्चिरादिरा-तिवाहिको गणो नयतीति जैमिनेर्मतम् ।। 13 ।।

4.3.14

इदानीं वादरायणस्तु भगवान्स्वमतेन सिद्धान्तमाह-

4.3.14 अप्रतीकालम्बनान्नयतीति बादरायण उभयथा च दोषात्तत्क्रतुश्च ।। 14 ।।

4.3.14

 

अप्रतीकालम्बनान् प्रतीकालम्बनव्यतिरिक्तान्नयत्यर्चिरादिरातिवाहिको गण इति भगवान्वादरायणो मन्यते ।

4.3.14

 

एतदुक्तं भवति-कार्यमुपासीनान्नयतीति नायं पक्षः सम्भवति, परमेवोपासीनानित्ययमपि नियमो नास्ति, न च प्रतीकालम्बनानपि नयति । अपि तु ये परं ब्रह्मोपासते, ये चात्मानं प्रकृतिवियुक्तं ब्रह्मात्मकमुपासते; तानुभयविदान्नयति, ये तु ब्रह्मकार्यान्तर्भूतं नामादिकं वस्तु देवदत्तादिषु सिंहादिदृष्टिवद्व्रह्मदृष्टया केवलं वा तत्तद्वस्तूपासते, न तान्नयति । अतः परं ब्रह्मोपासीनानात्मानञ्च प्रकृतिवियुक्तं ब्रह्मात्मकमुपासीनान्नयति- इति । कुतः? उभयथा च दोषात्, कार्यमुपासीनान्नयतीति पक्षे "अस्माच्छरीरात्समुत्थाय परं ज्योतिरुप- सम्पद्य" इत्यादिकाः श्रुतयः प्रकृष्येयुः, परमेव ब्रह्मोपासीनानिति च नियमे "तद्य इत्थं विदुर्ये चेमेऽरण्ये श्रद्धा तप इत्युपासते तेऽर्चिषमभिसम्भवन्ति" इति प्चाग्निविदोऽर्चिरादिगणो नयतीति श्रुतिः प्रकृष्येत् । अत उभयस्मिन्नपि पक्षे दोषः स्यात्, तस्मादुभयविधान्नयतीति । तदेतदाह-तत्क्रतुश्चेति । तत्क्रतुः- तथो-पासीनस्तथैव प्राप्तोतीत्यर्थः, "यथा क्रतुरस्मिल्लोके पुरुषो भवति तथेतः प्रेत्ये भवति" "तं यथा यथोपासते" इति न्यायात् पञ्चाग्निविदोऽप्यर्चिरादिना गतिश्रवणात् अर्चिरादिना गतस्य ब्रह्मप्राप्त्यपुनरावृत्तिश्रवणाच्च । अत एव तत्क्रतुन्यायात् प्रकृतिविनिर्मुक्तब्रह्मात्मकात्मानुसन्धानं सिद्धम् । नामादिप्राणपर्यन्तप्रतीकालम्ब-नानां

तूभयविधश्रुतिसिद्धोपासनाभावादचिन्मिश्रोपासनं तत्क्रतुन्यायाच्चार्चिरादिना गतिर्ब्रह्मप्राप्तिश्च न विद्यते ।। 14 ।।

4.3.15

तमिमं विशेषं श्रुतिरेवं दर्शयतीत्याह -

4.3.15 विशेषं च दर्शयति ।। 15 ।।

4.3.15

 

"यावन्नाम्नो गतं तत्रास्य यथाकामचारो भवति" इत्यादिका श्रुतिर्नामादिप्राणपर्यन्तप्रतीकमुपासीनानां गत्यनपेक्षं परिमितफलविशेषं च दर्शयति, तस्मादचिन्मिश्रं केवलं वा चिद्वस्तु ब्रह्मदृष्टया तद्वियोगेन च य उपासते न तान्नयति, अपि तु परं ब्रह्मोपासीनानात्मानं च प्रकृतिवियुक्तं ब्रह्मात्मकं चोपासीनानातिवाहिको गणो नयतीति सिद्धम् ।। 15 ।।

।। कार्याधिकरणं समाप्तम् ।।

।। इति श्रीभगवद्रामानुजविरचिते शारीरकमीमांसाभाष्ये चतुर्थस्याध्यायस्य तृतीयः पादः ।।



4.4.1 सम्पद्याविर्भावः स्वेन शब्दात् ।। 1 ।।

4.4.1

 

परं ब्रह्मोपासीनानामात्मानञ्च प्रकृतिवियुक्तं ब्रह्मात्मकमुपासीनानामर्चिरादिना मार्गेणापुनरावृत्तिलक्षणा गतिरुक्ता । इदानीं मुक्तानामैश्वर्यप्रकारं चिन्तयितुमारभते । इदमाम्नायते-"एव मेवैष सम्प्रसादोऽस्माच्छरीरात्समुत्याय परं जयोतिरुपसम्पद्य स्वेन रूपेणाभिनिष्पद्यते" इति । किमस्मा-च्छरीरात्समुत्थाय परं ज्योतिरुपसम्पन्नस्य देवादिरूपवत्साध्येन रूपेण सम्बन्धोऽनेन वाक्येन प्रतिपाद्यते? उत स्वाभाविकस्य स्वरूपस्याविर्भावः? इति संशये-साध्येन रूपेण सम्बन्ध इति युक्तम् । अन्यथा ह्यपुरुषा-र्थावबोधित्वं मोक्षशास्त्रस्यस्यात्स्वरूपस्य स्वतोऽपुरुषार्थत्वदर्शनात् । न हि सुषुप्तौ देहेन्द्रियाव्यापारेषु उपर- तेषु केवलस्यात्मस्वरूपस्य पुरुषार्थसम्बन्धो दृश्यते; न च दुःखनिवृत्तिमात्रं परं ज्योतिरुपसम्पन्नस्य पुरुषार्थः, येन स्वरूपाविर्भाव एव मोक्ष इत्युच्येत " स एको ब्रह्मण आनन्दः । श्रोत्रियस्य चाकामहतस्य" "रस्रह्येवायं

4.4.1

पादानादित्यर्थः । आगन्तुकविशेषपरिग्रहे हि स्वेन रूपेणेति विशेषणमनर्थकं स्यात् । अविशेषणेऽपि तस्य स्वकीयरूपत्वसिद्धेः ।। 1 ।।

4.4.2

यत्तूक्तं स्वरूपस्य नित्यप्राप्तत्वादुपसम्पद्याभिनिष्पद्यत इति वचनमनर्थकमिति; तत्रोत्तरम्-

4.4.2 मुक्तः प्रतिज्ञानात् ।। 2 ।।

4.4.2

 

कर्मसम्बन्धतत्कृतदेहादिविनिर्मुक्तः स्वाभाविकेन रूपेणावस्थितोऽत्र "स्वेन रूपेणाभिनिष्पद्यते" इत्युच्यते, अतो नित्यप्राप्तस्यापि स्वरूपस्य कर्मरूपाविद्यातिरोहितस्य तिरोधाननिवृविरत्राभिनिष्पत्तिरुच्यते, कुतः? प्रतिज्ञानात्, सा हि प्रतिपाद्यतया प्रतिज्ञाता कुत इदमवगम्यते, य आत्मेति प्रकृतं प्रत्यगात्मानं जागरिताद्य-वस्थात्रितयविनिर्मुक्तं पि#्रयाप्रियहेतुभूतकर्मारब्धशरीरविनिर्मुक्तं च प्रतिपादयितुम् "एतं त्वेव भूयोऽनूव्या-ख्यास्यामि" इति पुनः पुनरुकत्वा "एवमेवैष सम्प्रसादोऽस्माच्छरीरात्समुत्थाय परं ज्योतिरुपसम्पद्य स्वेन

4.4.2

रूपेणाभिनिष्पद्यते" इत्यभिधानात् । अतः कर्मणा सम्बद्धस्य परं ज्योतिरुपसम्पद्य बन्धनिवृत्तिरूपा विनि-

र्मुक्तिः स्वेन रूपेणाभिनिष्पद्यत इत्युच्यते, स्वरूपाविर्भावेऽप्यभिनिष्पत्तिशब्दो दृश्यते युक्तय्रायमर्थो निष्पद्यत इत्यादिषुः ।। 2 ।।

4.4.3

यच्चोक्तम् आत्मस्वरूपस्य सुषुप्तावपुरुषार्थत्वदर्शनात् स्वरूपाविर्भावे मोक्षशास्त्रस्यापुरुषार्थावबोधित्वं स्या-दिति कृत्वा देवाद्यवस्थावत्सुखसम्बन्ध्यवस्थान्तरप्राप्तिरभिनिष्पत्तिरिति, तत्रोत्तरम्-

4.4.3 आत्मा प्रकरणात् ।। 3 ।।

4.4.3

 

स्वरूपेणैवायमात्माऽपहतपाष्मत्वादिसत्यसङ्कल्पत्वपर्यन्तगुणक इति प्रकरणादवगम्यते "य आत्माऽपहतपा-ष्मा विजरो विमृत्युर्विशोको विजिधत्सोऽपिपासः सत्यकामः सत्यसङ्कल्कपः" इति हि प्रजापतिवाक्यप्रक्रमः । इदं च प्रकरणं प्रत्यगात्मविषयमिति "उत्तराच्चेदाविर्भूतस्वरूपस्तु" इत्यत्र प्रतिपादितम् । अतोऽपहतपाष्म-त्वादिस्वरूप एवायमात्मा संसारदशायां कर्माख्ययाऽविद्यया तिरोहितस्वरूपः परं ज्योतिरुपसम्पद्याविर्भूत-स्वरूपो भवति । अतः प्रत्यगात्मनोऽपहतपाष्मत्वादयः स्वाभाविका गुणाः परं ज्योतिरुपसम्पन्नस्याविर्भव-न्ति, नोत्पद्यन्ते, यथोक्तं भगवता शौनकेनापि-"यथान क्रियते ज्येत्स्नामलप्रक्षालनान्मणेः । दोषप्रहाणान्न ज्ञानमात्मनः क्रियते तथा । यथोदपानकरणात् क्रियते न जलाम्बरम् । सदेव नीयते व्यक्तिमसतः सम्भवः कुतः? । तथा हेयगुणध्वंसादवबोधादयो गुणाः । प्रकाश्यन्ते न जन्यन्ते

नित्या एवात्मनो हि ते" इति । अतो-ज्ञानानन्दादिगुणानां कर्मणाऽऽत्मनि सङ्कुचितानां परं ज्योतिरुपसम्पद्य कमर्रूपबन्धक्षये विकाशरूपा

4.4.4 अविभागेन दृष्टत्वात् ।। 4 ।।

4.4.4

 

किमयं परं जयोतिरुपसम्पन्नः सर्वबन्धविनिर्मुक्तः प्रत्यगात्मा स्वात्मानं परमा-त्मनः पृथरभूतमनुभवति? उत तत्प्रकारतया तदविभक्तमिति विशये "सोऽश्नुते सर्वान्कामान्सह ब्रह्मणा विपश्चिता" "यदा पश्यः पश्यते रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिं । तदा विद्वान्पुण्यपापे विधूय निरञ्जनः

4.4.4

परमं साम्यमुपैति" "इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः । सर्ग्रेपि नोपजायन्ते प्रलये न व्यथन्ति च" इत्या-दिश्रुतिस्मृतिभ्यो मुक्तस्य परेण साहित्यसाम्यसाधर्म्यावगमात् पृथग्भूतमनुभवति-

इति प्राप्त उच्यते-अविभागेन-इति । परस्माद् ब्रह्मणः स्वात्मनमविभागेनानुभवति मुक्तः । कुतः? दृष्टत्वात्- परं ब्रह्मोपसम्पद्य निवृत्ताविद्यातिरोधानस्य याथातथ्येन स्वात्मनो दृष्टत्वात् । स्वात्मनः स्वरूपं हि "तत्त्व- मसि" "अयमात्मा ब्रह्म" "ऐतदात्म्यमिदं सर्वं" "सर्वं खल्विदं ब्रह्म" इत्यादिसामानाधिकरण्यनिर्देशैः "य आत्मनि तिष्ठन्नात्मनोऽन्तरो यमात्मा न वेद यस्यात्मा शरीरं य आत्मानमन्तरो यमयति स त आत्मा-ऽन्तरर्याम्यमृतः" "अन्य प्रविष्टः शास्ता जनानां सर्वात्मा" इत्यदिभिश्च परमात्मात्मकं तच्छरीरतया तत्प्र-कारभूतमिति प्रतिपादितम्-"अवस्थितेरिति काशकृत्स्नः" इत्यत्र । अतोऽविभागेनाहं ब्रह्मास्मीत्येवानु- भवति । साम्यसाधर्म्यव्यपदेशो ब्रह्मप्रकारभूतस्यैव प्रत्यगात्मनः स्वरूपं तत्सममिति देवादिप्राकृतरूपप्रहा- णेन #्रह्मसमानशुदिं्ध प्रतिपादयति । सहश्रुतिस्त्वेवंभूतस्य प्रत्यगात्मनः प्रकारिणा ब्रह्मणा सह तद्गुणानुभवं प्रतिपादयतीति न कश्चिद्विरोधः । ब्रह्म प्रकारतया तदविभागोक्तेर्हि "सङ्कल्पादेव तछØते"रित्यादि न विरुद्धयते, "अधिकं तु भेदनिर्देशात् "अधिकोषदेशात्" इत्यादि च ।। 4 ।। ।। अविभागेन दृष्टत्वाधिकरणं समाप्तम् ।।

4.4.5 ब्राह्मेण जैमिनिरुपन्यासादिभ्यः ।। 5 ।।

4.4.5

प्रत्यगात्मनः परं ज्योतिरुपसम्पद्य निवृत्ततिरोधानस्य स्वरूपाविर्भाव एवेत्युक्तम् । तत्र येन स्वरूपेणायमात्माऽऽविर्भवति तत्स्वरूपं श्रुतिवैविध्याद्विचार्यते । किमपहतपाष्मत्वादिकमेवास्य

4.4.5

स्वरूपमिति तेन रूपेणायमाविर्भवति? उत विज्ञानमात्रमेवेति तेन रूपेण? अथोभयोरविरोध इत्युभयस्व- रूपेणेति । किं तावत्प्राप्तम्? ब्राह्मेणेति जैमिनिराचार्यो मन्यते । ब्राह्मणे-अपहतपाष्मत्वादिनेत्यर्थः । अपहतपाष्मत्वादयो हि दहरवाक्ये ब्रह्मसम्बन्धितया श्रुता । ब्राह्मेणेति कुतोऽवगम्यते; उपन्यासादिभ्यः, उपन्यस्यन्ते हि ब्रह्मगुणाः अपहतपाष्मत्वादयः प्रत्यगात्मनोऽपि प्रजापतिवाक्ये "य आत्माऽपहतपाष्मा" इत्यादिना "सत्यसङ्कल्पः" इत्यन्तेन । आदिशब्देन सत्यसङ्कल्पत्वादिगुणायत्ता जक्षणादयः, "जक्षत्क्रीडन् रममाणः" इत्यादिवाक्यावगता व्यवहारा गृह्यन्ते । अत एभ्य उप्यासादिभ्यः प्रत्यग त्मनो विज्ञानमात्रस्व-रूपत्वं न सम्भवतीति जैमिनेर्मतम् ।। 5 ।।

4.4.6 चिति तन्मात्रेण तदात्मकत्वादित्यौडुलोमिः ।। 6 ।।

4.4.6

 

चैतन्यमात्रमेवास्यात्मनः स्वरूपमिति तेन रूपेणाविर्भवतीत्यौडुलोमिराचार्यो मन्यते । कुतः? तदात्मक- त्वात्-तावन्मात्रात्मकत्वादयस्य प्रत्यगात्मनः, "स यथा सैन्धवधनोऽनन्तरोऽवाह्यः कृत्स्नो रसधन एव एवं वा अरेऽयमात्मानन्तरोऽबाह्य कृत्स्नः प्रज्ञानधन एव विज्ञानधन एव" इत्यवधारणाद्विज्ञानमात्रमेवास्य स्वरूपमित्यवगम्यते । अतोऽस्य गुणान्तराभावादपहतपाष्मेत्यादयः शब्दाः विकारसुखदुःखाद्यविद्यात्मक-धर्मव्यावृत्तिपरा इति चिति तन्मात्ररूपेणाविर्भाव इत्यौडुलोमेर्मतम् ।। 6 ।।

4.4.7

सम्प्रति भगवान्वादरायणः स्वमतेन सिद्धान्तमाह-

4.4.7 एवमप्युपन्यासात्पूर्वभावादविरोधं वादरायणः ।। 7 ।।

4.4.7

 

एवमपि-विज्ञानमात्रस्वरपूत्वप्रतिपादने सत्यपि, सत्यकामत्वादीनां पूर्वोक्तानां गुणानामविरोधं वादरायण आचाय्र्यो#ै मन्यते । कुतः? उपन्यासात् पूर्वभावादौपनिपदात् "य आत्माऽपहतपाष्मा" इत्याद्युपन्यासात्प्रमा-णात्पूर्वेषामपहतपाष्मत्वसत्यसङ्कल्पत्वादीनामपि भावात्-विद्यमानत्वात् । तुल्यप्रमाणकानामितरेतरबाधो न युज्यते इत्यर्थः । न च वस्तुविरोधादपहतपाष्मत्वादीनामविद्यापरिकल्पितत्वं न्याय्यम् । विशेषाभावाद्वि-परीतं कस्मान्न भवतीति न्यायात् । तुल्यबलत्वे ह्यशक्यस्यावधारणस्यान्यपरत्वमेव न्याय्यम् । एवमप्यवि- रोध इत्यभ्युपगम्य वदन् ज्ञानमात्रमेवास्य स्वरूपं नान्यत्किञ्चिदस्तीत्ययमर्थो "विज्ञानधन एव" इत्यदिभिर्न प्रतिपाद्यत इति मन्यते । कस्तर्हि "विज्ञानधन एव" इत्यवधारणस्यार्थः? कृत्स्न्#ोप्यात्मा जडव्यावृत्तः स्वप्र- काशो नान्यायत्तप्रकाशः स्वल्पोऽपि प्रदेशोऽस्तीत्ययर्थो वाक्यादेव सुव्यक्तः, "स यथा सैन्धवधनोऽनन्तरा-ऽवाह्यः कृत्स्नो रसधन एव एवं वा अरेऽयमात्माऽनन्तरोऽवाह्यः कृत्स्नः प्रज्ञानधन एव" इति । न चैवं

4.4.7

प्रत्यगात्मनो धर्मिस्वरूपस्य कृत्स्नस्य विज्ञानधनत्व्रेप्यपहतपाष्मत्वसत्यसङ्कल्पत्वादिधर्मसम्बन्धो वाक्या-न्तरावगतो विरुध्द्यते; यथा सैन्धवधनस्य रसधनत्वे रसनेन्द्रियावगते चक्षुराद्यवगताः रूपकाठिन्यादयो न विरुध्यन्ते । इदमत्र वाक्यतात्पर्यं-यथा रसवत्स्वाम्रफलादिषु त्वगादिप्रदेशभेदेन रसभेदे सत्यपि नैन्धवधनस्य सर्वत्रैकरसत्वम्; तथाऽऽत्मन्रोपि सर्वत्र विज्ञानस्वरूपत्वं, स्वप्रकाशस्वरूपत्वमित्यर्थः ।। 7 ।।

।। ब्रह्माधिकरणं समाप्तम् ।।

4.4.8 सङ्कल्पादेव तच्छØतेः ।। 8 ।।

4.4.8

मुक्तः परं ब्रह्मोपसम्पद्य ज्ञानस्वरूपोऽपहतपाष्मत्वादिसत्यसङ्कल्पत्वपर्यन्तगुणक आविर्भवतीत्युक्तम् । तमधिकृत्य तस्य सङ्कल्पत्वप्रयुक्ता व्यवहाराश्च श्रूयन्ते "स तत्र पर्येति जक्षत् क्रीडन् रममाणः स्त्रीभिर्वा यानैर्वा ज्ञातिभिर्वा" इति । किमस्य ज्ञात्यादिप्राप्तिः प्रयत्नान्तरसापेक्षा? उत परमपुरुष- स्येव सङ्कल्पमात्रादेव भवतीति विशये-लोके राजादीनां सङ्कल्पत्वेन व्यवह्रियमाणानां कार्यनिष्पादने प्रय-त्नान्तरसापेक्षत्वदर्शनादस्यापि तत्सापेक्षा ।

इति प्राप्त उच्यते-सङ्कल्पादेव-इति । कुतः? तछØतेः, "स यदि पितृलोककामो भवति सङ्कल्पादेवास्य पितरः समुत्तिष्ठन्ति" इति हि सङ्कल्पादेवास्य पित्रादीनं समुत्थानं श्रूयते । न च प्रयत्नान्तरसापेपेक्षत्वाभिधायि श्रुत्यन्तरं दृश्यते; येनास्य सङ्कल्पादेवेत्यवधारणस्य विज्ञानधन एवेतिवद् व्यवस्थापनं क्रियते ।। 8 ।।

4.4.9 अत एव चानन्याधिपतिः ।। 9 ।।

4.4.9

 

यतो मुक्तः सत्यसङ्कल्पः; अत एवानन्याधिपतिश्च । अन्याधिपतित्वं हि विधिनिषेथयोग्यत्वम्, विधिनिषे-धयोग्यत्वे हि प्रतिहतसङ्कल्पत्वं भवेत् । अतः सत्यसङ्कल्पत्वश्रुत्यैवानन्याधिपतित्वं च सिद्धम् । अत एव "स स्वराड् भवति" इत्युच्यते ।। 9 ।। ।। सङ्कल्पाधिकरणं समाप्तम् ।।

4.4.10 अभावं वादरिराह ह्येवम् ।। 10 ।।

4.4.10

 

किं मुक्तस्य देहेन्द्रियाणि न सन्ति अथवा यथासङ्कल्पं सन्ति? न सन्ति चेति

4.4.10

विशये-शरीरेन्द्रियाणामभावं वादरिराचार्यो मन्यते । कुतः? आह ह्येवम् " न ह वै सशरीरस्य सतः प्रिया-प्रिययोरपहतिरस्ति

। अशरीरं वा व सन्तं न प्रियाप्रिये स्पृशतः" इति शरीरसम्बन्धे दुःखस्यावर्जनीयत्वमभि-धाय "अस्माच्छरीरात्समुत्थाय परं ज्योतिरुपसम्पद्य स्वेन रूपेणाभिनिष्पद्यते" इति मुक्तस्याशरीरत्वं ह्याह श्रुतिः ।। 10 ।।

4.4.11 भावं जैमिनिर्विकल्पामननात् ।। 11 ।।

4.4.11

 

मुक्तस्य शरीरेन्द्रियभावं जैमिनिराचार्यो मन्यते, कुतः? विकल्पपामननात्-विविधः कल्पो विकल्पः वैवि-द्यमित्यर्थः, "स एकधा भवति त्रिधा भवति पञ्चधा भवति सप्तधा" इत्यादिश्रुतेः । आत्मन एकस्याच्छेद्य-स्यानेकदाभावासम्भवात् । त्रिधाभावादयः शरीरनिबन्धना इत्यवगम्यते । अशरीरत्ववचनं तु कर्मनिमि-त्तशरीरभावपरं, तदेव हि शरीरं प्रियाप्रियहेतुः ।। भगवांस्तु बादरायणः स्वमतेन सिद्धान्तमाह -

4.4.12 द्वादशाहवदुभयविधं बादरारणोऽतः ।। 12 ।।

4.4.12

 

"सङ्कल्पादेव"इत्येतदतश्शब्देन परामृश्यते, अत एव सङ्कल्पात्, उभयविधं सशरीरमशरीरं च मुक्तं भगवा- न्बादरायणो मन्यते । एवं चोभयी श्रुतिरुपपद्यते, द्वादशाहवत्-यथा "द्वादशाहमअद्धिकामा उपेयुः" "द्वाद-शाहेन प्रजाकामं याजयेत्" इत्युपैतियजतिचोदनाभ्यां सङ्कल्पभेदेन सत्रमहीनञ्च भवति ।। 12 ।।

4.4.13

यदा शरीराद्युपकरणवत्त्वम्; तदा तानि शरीराद्युपकरणानि स्वेनैव सृष्टानीति नास्ति नियम इत्याह -

4.4.13 तन्वभावे सन्ध्यवदुपपत्तेः ।। 13 ।।

4.4.13

 

स्वेनैव सृष्टतनुप्रभृत्युपकरणाभावे परमपुरुषसृष्टैरुपकरणैर्भोगोपपत्तेः सत्यसङ्कल्पोऽपि स्वयं न सृजति । यथा

4.4.13

स्वप्ने "अथ स्थान् रथयोगान् पथः सृजते" इत्यारभ्य "अथ वेशन्तान् पुष्करिण्यः स्त्रवन्त्यः सृजते स हि कर्त्ता" इति "य एषु सुप्तेषु जागर्ति कामं कामं पुरुषो निर्मिमाणः तदेव शुक्रं तद्व्रह्म तदेवामृतमुच्यते तस्मि-#ँल्लोकाः श्रितास्सर्वे तदु नात्येति कश्चन" इति चेश्वरसृष्टैः रथाद्युपकरणैर्जीवोभुङ्क्त, तथा मुक्तोऽपि ली#ाला-प्रवृत्तेनेश्वरेण सृष्टैः पितृलोकादिभिर्लीलारसं भुङ्क्ते ।। 13 ।।

4.4.14 भावे जाग्रद्वत् ।। 14 ।।

4.4.14

 

स्वसङ्कल्पादेव सृष्टतनुप्रभृतिपितृलोकाद्युपरणभावे जाग्रत्पुरुषभोगवन्मुक्त्#ोपि लीलारसं भुङ्क्ते; परमपुरुषो- ऽपि लीलार्थं दशरथवसुदेवादिपितृलोकादिकमात्मनः सृष्ट्वा तैमर्नुष्यधर्मलीलारसं यथा भुङ्क्ते, तथा मुक्त-#ानामपि स्वलीलायै पितृलोकादिकं स्वयमेव सृजति कदाचित्, कदाचिच्च मुक्ताः सत्यसङ्कल्पत्वात् परम-पुरुषलीलान्तर्गतस्वपितृलोकादिकं स्वयमेव सृजन्तीति सर्वमुपपन्नम् ।। 14 ।।

4.4.15

नन्वात्माऽणुपरमाण इत्युक्तम्, कथमनेकशरीरेष्वेकस्याणोरात्माभिमानसम्भव इत्यत्राह -

4.4.15 प्रदीषवदावेशस्तथा हि दर्शयति ।। 15 ।।

4.4.15

 

यथा प्रदीषस्यैकस्यैकस्मिन्देशे वर्त्तमानस्य स्वप्रभया देशान्तरावेशः, तथाऽऽत्मनोऽप्येकदेशस्थितस्यैव स्वप्रभारूपेण चैतन्येन सर्वशरीरावेशो नानुपपन्नः । यथा चैकस्मिन्नपि देहे हृदयाद्येकप्रदेशविर्त्तनोऽपि चैत- न्यव्याप्रत्या सर्वस्मिन्देहे

आत्माभिमानस्तद्वचत् । इयान्विशेषः-अमुक्तस्य कमर्णा सङ्कुचितज्ञानस्य देहा-

4.4.15

न्तरेष्वात्माभिमानानुगुणा व्याप्तिर्न सम्भवति; मुक्तस्य त्वसङ्कुचितज्ञानस्य यथासङ्कल्पमात्माभि-मानानुगुणा व्याप्तिरिदमिति ग्रहणानुगुणा च नानुपपन्ना । तथा हि दर्शयति- "बालग्रशतभागस्य शतधा कल्पितस्य च । भागो जीवः स विज्ञेयः स चानन्त्याय कल्पते" इति । अमुक्तस्य कर्म नियामकम्, मुक्त- स्य तु स्वेच्छेति विशेष। ।

4.4.16

ननु परं ब्रह्म प्राप्तस्यान्तरबाह्यमानलोषं दर्शयति श्रुतिः, "प्राज्ञेनात्मना सम्परिष्वक्तो न बाह्मं किञ्चन वेद नान्तरम्" इति, तत्कथं मुक्तस्य सार्वममुच्यते? तत्रोत्तरम्-

4.4.16 स्वाप्ययसम्पत्त्योरन्यतरापेक्षमाविष्कृतं हि ।। 16 ।।

4.4.16

 

नेदं वचनं मुक्तविषयम्, अपि तु स्वाप्ययसम्पत्त्योरन्यतरापेक्षम् । स्वाप्ययः सुषुप्तिः, सम्पत्तिश्च मरणं, "वाङ्मनसि सम्पद्यते" इत्यारभ्य "तेजः परस्यां देवताया"मिति वचनात् तयोश्चावस्थयोः प्राज्ञप्राप्तिर्निः-सम्बोधत्वं च विद्येते । अतस्तयोरन्यतरापेक्षमिदं वचनम् । सुषुप्तिमरणयोनिर्#ःसम्बोधत्वं मुक्तस्य च सर्व-मत्वमाविष्कृतं हि श्रुत्या "नाह खल्वयमेवं सम्प्रत्यात्मानं जानात्ययमह मस्मीति नो एवेमानि भूतानि

4.4.16

विनाशमेवापीतो भवति नाहमत्र भोग्यं पश्यामि" इति सुषुप्तिबेलायां निस्सम्बोधत्वमुकत्वा तस्मिन्नेव वाक्ये मुक्तमधिकृत्य "स वा एष दिव्येन चक्षुषा मनसैतान्कामान् पश्यन् रमते य एते ब्रह्मलोके" इति सर्व-ज्ञत्वमुच्यते । तथा "सर्वं ह पश्यः पश्यति सर्वप्राप्नोति सर्वशः" इति च स्पष्यमेव सर्वज्ञत्वमुच्यते । तथा मरणे च निस्सम्बोधत्वम्, एतेभ्ये भूतेभ्यः समुत्थाय तान्येवानुविनश्यति" इत्युक्तं, विनश्यति न पश्यती- त्यर्थः । अतः "प्राज्ञेनात्मना" इति वचनं स्वाप्ययसम्पत्त्योरन्यतरापेक्षम् ।। 16 ।।

।। अभावाधिकरणं समाप्तम् ।।

4.4.17 जगद्वयापरवर्जं प्रकरणादसन्निहितत्वाच्च ।। 17 ।।

4.4.17

 

किं मुक्तस्यैश्वर्य्यं जगत्सृष्टयादि परमपुरुषासाधारणं सर्वेश्वरत्वमपि? उत तद्र- हितं केवलपरमपुरुषानुभवविषयम्? इति संशयः । किं युक्तं जगदीश्वरत्वमपीति । कुः? "निरञ्जनः परमं साम्यमुपैति" इति परमपुरुषेण परमसाम्यापत्तिश्रुतेः, सत्यसङ्कल्पत्वश्रुतेश्च । न हि परमसाम्यसत्यसङ्कल्पत्वे सर्वेश्वरासाधारणजगन्नियमेन विनोपपद्येते । अतः सत्यसङ्कल्पत्वपरमसाम्योपपत्तये समस्तजगन्नियमनरूप-मपि मुक्तस्यैश्वय्यर्मिति ।

4.4.17

एवं प्राप्ते प्रचक्ष्महे-जगद्वयापारवर्जम्-इति । जगद्वयापारः- निखिलचेतनस्वरूपस्थितिप्रवृत्तिभेदनिय- मनम् । तद्वर्ज्जं निरस्तनिखिलतिरोधानस्य निर्व्याजब्रह्मानुभवरूपं मुक्तस्यैश्वर्य्यम् । कुतः? प्रकरणात्,

4.4.17

निखिलजगन्नियमनं हि परं ब्रह्म प्रकृत्याम्नायते "यतो वा इमानि भूतानि जायन्ते येन जातानि जीवन्ति यत्प्रयन्त्यभिसंविशन्ति तद्विजिज्ञासख तद्व्रह्म" इति । यद्येतन्निखिलजगन्नियमनं मुक्तानामपि साधारणं स्यात्, ततश्चेदं जगद्वश्वरत्वरूपं ब्रह्मलक्षणं न सङ्गच्छते । असाधारणस्य हि लक्षणत्वम् । तथा "सदेव सोम्येदमग्र असीदेकमेवाद्वितीयं तदैक्षत बहुस्यां प्रजायेयेति तत्तेजोऽसृजत" "ब्रह्म वा इदमेकमेवाग्र असी- त्तदेकं सन्नव्यभवत् तच्छ्रेयोरूपमत्यसृजत क्षत्रं यान्येतानि देवक्षत्राणि इन्द्रो वरुणः सोमो रुद्रः पर्जन्यो यमो मृत्युरीशान इति" "आत्मा वा इदमेव एवाग्र असीत् नान्यत्किञ्चन मिषत् स ईक्षत लोकान्नु सृजा इति स इमाँल्लोकानसृजत" "एको ह वै नारायण आसीन्न ब्रह्मा नेशानो नेमे द्यावापृथिवी न नक्षत्राणि नापो नाग्निर्न सोमो न सूय्र्यः स एकाकी न रमेत तस्य ध्यानान्तस्थस्यैका कन्या दशेन्द्रियाणि"

इत्यादिषुः । यः पृथिव्यां तिष्ठन् पृथिव्या अन्तरः" इत्यारभ्य आत्मनि तिष्ठन्" इत्यादिषु च निखिलजगन्नियमनं परमपुरुषं प्रकृत्यैव श्रूयते । असन्निहितत्वाच्च-न चैतेषु निखिलजगन्नियमनप्रसङ्गेषु मुक्तस्य सन्निधानमस्ति, येन जगद्वयापार-स्तस्यापि स्यात् ।। 17 ।।

4.4.18 प्रत्यक्षोपदेशान्नेति चेन्नाधिकारिकमण्डलस्थोक्तेः ।। 18 ।।

4.4.18

 

"स स्वराड् भवति तस्य सर्वेषु लोकेषु कामचारो भवति" "स इमांल्लोकान्कामान्नीकामरूप्यनुसञ्चरन्" इति प्रत्यक्षेण श्रुत्या मुक्तस्य जगद्वयापार उपदिश्यते । अतो न जगद्वयापारवजर्मिति चेत्-तन्न, आधिकारि-कमण्डलस्थोक्तेः, आधिकारिकाः-अधिकारेषु नियुक्ता हिरण्यगर्भादयः मण्डलानि-तेषां लोकाः; तत्स्थाः- भोगा मुक्तस्याकर्मवश्यस्य भवन्तीत्ययमर्थ "तस्य सर्वेषु लोकेषु कामचारो भवति" इत्यादिनोच्यते, अक-मर्प्रतिहतज्ञानो मुक्तो विकारलोकान् ब्रह्मविभूतिभूताननुभूय यथाकामं तृष्यतीत्यर्थः । तदेवं विकारान्त-

4.4.18

र्वत्तिन आधिकारिकमण्डलस्थान्सर्वान् भोगान् बह्मविभूतिभूताननुभवतीत्यनेन वाक्येनोच्यते; न जगद्वया-पारः ।। 18 ।।

4.4.19

यदि संसारिवन्मुक्तोऽपि विकारान्तर्वत्तिनो भोगान् भुङ्क्ते; तर्हि बद्धस्येव मुक्तस्यापि अन्तवदेव भोग्य-जातमल्पं च स्यात्तत्राह -

4.4.19 विकारावर्त्ति च तथा हि स्थितिमाह ।। 19 ।।

4.4.19

 

विकारे जन्मादिके न वर्त्तते इति विकारावर्त्ति, निर्धूतनिखिलविकारं निखिलहेयप्रत्यनीककल्याणैकतानं निरतिशयान्दं परं ब्रह्म सविभूतिकं सकलकल्याणगुणमनुभवति मुक्तः । तद्विभूत्यन्तर्गतत्वेन विकारवर्त्तिनां लोकानामपि मुक्तभोग्यत्वं, तथा हि परस्मिन् ब्रह्मणि निर्विकारे अनवधिकातिशयानन्दे मुक्तस्यानुभवितृ- त्वेन स्थितिमाह श्रुतिः "यदा ह्यैवेष एतस्मिन्नदृश्येऽनात्म्येऽनिरुक्तेऽनिलयनेऽभयं प्रतिष्ठां विन्दते अथ सो- ऽभयं गतो भवति" "रसो वै सः रसं ह्येवायं लब्ध्वाऽऽनन्दीभवति" इत्यादिका । तद्विभूतिभूतं जगत्तत्रैव वर्तते "तÐस्मल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन" इति श्रुतेः । अतः सविभूतिकं ब्रह्मानुभवन् विकारान्तवÐर्तन आधिकारिकमण्डलस्थानपि भोगान् भुङ्क्ते इति "सर्वेषु लोकेषु कामचारः" इत्यादिनोच्यते; न मुक्तस्य जग-द्वयापारः ।। 19 ।।

4.4.20 दर्शयतश्चेवं प्रत्यक्षानुमाने ।। 20 ।।

4.4.20

 

अस्य प्रत्यगात्मनो मुक्तस्य नियाम्यभूतस्य नियन्तृभूतपरमपुरुषासाधारणं जगद्वयापाररूपं निमनं न सम्भवतीत्युक्तम् । निखिलजगन्नियमनरूपो व्यापारः परमपुरुषासाधारणं इति दर्शयतः श्रुतिस्मृती-

4.4.20

भीषाऽस्माद्वातः पवते भीषोदेति सूर्यः भीषाऽस्मादग्निश्चेन्द्रश्च मृत्युर्धावति पञ्चमः" इति "एतस्य वा अक्षरस्य प्रशासने गार्गि सूर्याचन्द्रमसौ विधृतौ तिष्ठतः" इत्यि#ाद । तथा "एष सर्वेश्वर एष भूताधिपतिरेष भूतपाल एष सेतुर्विधरण एषां लोकानामसम्भेदाय" इति च श्रुतिः । स्मृतिरपि "मयाऽध्यक्षेण प्रकृतिः सूयते सचराचरम् । हेतुनाऽनेन कौन्तेय जगद्धि परिवर्त्तते" इति, "विष्टभ्याहमिपं कृत्स्नमेकांशेन स्थितो जग"दिति च । तथा मुक्तस्य सत्यसङ्कल्पत्वादिपूर्वकस्याप्यानन्दस्य परमपरुरुष एव हेतुरिति श्रुतिस्मृती दर्शयतः- "एष ह्येवा-नन्दयाति" "मां च योऽव्यभिचारेण भक्तियोगेन सेवते । स गुणान्तमतीत्यैतान् ब्रह्मभूयाय कल्पते । ब्रह्म-णोऽहि प्रतष्ठाहममृतस्याव्ययस्य च । शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च" इति । यद्यप्यपहतपा-ष्मत्वादिः सत्यसङ्कल्पत्वपर्यन्तो गुणगणः प्रत्यगात्मनः स्वाभाविक एवाविर्भूतः । तथाऽपि तस्य तथावि-धत्वमेव परमपुरुषायत्तं, तस्य नित्यस्थितिश्च तदायत्ता, परमपुरुषस्यैतन्नित्यताया नित्येष्टत्वान्नित्यतया वर्तत इति न

कश्चिद्विरोधः । एवमेव परमपुरुषभोगोपकरणस्य लीलोपकरणस्य च नित्यतया शास्त्रावगतस्य परमपुरुषस्य नित्येष्टत्वादेव तथाऽवस्थानमस्तीति शास्त्रादवगम्यते । अतो मुक्तस्य सत्यसङ्कल्पत्वं परम-पुरुषासाम्यञ्च जगद्वयापारवर्ज्जम् ।। 20 ।।

4.4.21 भोगमात्रसाम्यलिङ्गाच्च ।। 21 ।।

4.4.21

 

ब्रह्मयाथात्म्यानुभवरूपभोगमात्रेण मुक्तस्य ब्रह्मसाम्यप्रतिपादनाच्च लिङ्गात् जगद्वयापारवर्ज्जमित्यवगम्यते "सोऽश्नूते सर्वान्कामान्सह ब्रह्मणा विपश्चिता" इति । अतो मुक्तस्य परमपुरुषसाम्यं सत्यसङ्कल्पत्वं च पर-मपुरुषासाधारणनिखिलजगन्नियमनश्रुत्यानुगुण्येन वर्णनीयमिति जगद्वयापारवर्जमेव मुक्तैश्वर्यम् ।। 21 ।।

4.4.22

यदि परमपुरुषायत्तं मुक्तैश्वर्यम्, तर्हि तस्य स्वतन्त्रत्वेन तत्सङ्कल्पान्मुक्तस्य पुनरावृत्तिसम्भवाशङ्केत्यत्राह -

4.4.22 अनावृत्तिश्शब्दादनावृत्तिश्शब्दात् ।। 22 ।।

4.4.22

 

यथा निखिलहेयप्रत्यनीककल्याणैकतानो जगज्जन्मादिकारणं समस्तवस्तुविलक्षणः सर्वज्ञः सत्यसङ्कल्पः आश्रितवात्सल्यैकजलधिः परमकारुणिको निरस्तसमाभ्यधिकसम्भावनः परब्रह्माभिधानः-परमपुरुषोऽ- स्तीति शब्दादवगम्यते, एवमहरहरनुष्ठीयमानवर्णाश्रमधर्मानुगृहीततदुपासनरूपतत्समाराधनप्रतीः उपा-सीनाननादिकालप्रवृत्तानन्तदुस्तरकर्मसञ्चयरूपाविद्यां विनिवर्त्य स्वयाथात्म्यानुभवरूपानवधिकातिशया- नन्दं प्रापय्य पुनर्नावर्तयतीत्यपि शब्दादेवावगम्यते । शब्दश्च "स खल्वेवं वर्तयन् यावदायुषं ब्रह्मलोकमभि-सम्पद्यते न च पुनरावर्तते न च पुनरावर्तते" इत्यादिकः । तथा च भगवता स्वयमेवोक्तम् "मामुषेत्य पुन- र्जन्म दुःखालयमशाश्वतम् । नाप्नुवन्ति महात्मानः संसिद्धि परमां गताः ।। आब्रह्मभुवनाल्लोकाः पुनराव-र्तिनोऽर्जुन । मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते" इति । न चोच्छिन्नकर्मबन्धस्यासङ्कुचितज्ञानस्य परब्रह्मानुभवैकस्वभावस्य तदेकपि#्रयस्यानवधिकातिशयानन्दं ब्रह्मानुभवतोऽन्यापेक्षातदर्थारम्भाद्यसम्भवात्

4.4.22

पुनरावृत्तिशङ्का । न च परमपुरुषः सत्यसङ्कल्पोऽत्यर्थप्रियं ज्ञानिनं लब्ध्वा कदाचिदावर्तयिष्यति; य एवमाह - "प्रियो हि ज्ञानिनो इत्यर्थमहं स च मम प्रियः । उदाराः सर्व एवैते ज्ञानी त्वात्मैव मे मतम् ।। आस्थितः स हि युक्तात्मा मामेवानुत्तमां गतिम् । बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते । वासुदेवः सर्वमिति स महात्मा सुदुर्लभः" इति । सूत्राभ्यासः शास्त्रपरिसमाप्तिं द्योतयतीति सर्वं समञ्जसम् ।।

।। जगद्वयापारवर्जाधिकरणं समाप्तम् ।।

।। इति श्रीभगवद्रामानुजविरचिते शारीरकमीमांसाभाष्ये

चतुर्थस्याध्यायस्य चतुर्थः पादः ।।