url: =Nyayavatara, with Nyayavataravivrti: plain text version\nSiddhasena Mahamati: Nyayavatara,\nwith the Nyayavataravivrti commentary by Siddharsi-ganin\nBased on the ed. by Piotr Balcerowicz: Jaina Epistemology in Historical and Comparative Perspective : Critical Edition and English Translation of Logical-Epistemological Treatises: Nyāyāvatāra, Nyāyāvatāra-vivṛti and Nyāyāvatāra-ṭippana with Introduction and Notes.\n2 Volumes. Second revised edition, Motilal Banarsidass, New Delhi 2008.\nInput by Piotr Balcerowicz\n[GRETIL-Version vom 27.3.2015]\nNA_nn = Nyāyāvatāra_verse\nNAV_nn.nn:nn = Nyāyāvatāra-Vivṛti_NA-verse.NAV-section:verse quoted in NAV\n* tarkapañcānanaśrīsiddhasenamahāmativiracitaḥ *\naviyutasāmānyaviśeṣadeśinaṃ vardhamānam ānamya /\nnyāyāvatāravivṛtiḥ smṛtibījavivṛddhaye kriyate // NAV_0:0 //\n[NAV_0.0] asya cedam ādivākyam:\n[NAV_0] pramāṇavyutpādanārtham idam ārabhyate.\n[NAV_0.1] pramāṇetyādi anena ca tādātmyatadutpattilakṣaṇasaṃbandhavikalatayā dhvaner bahirarthaṃ prati prāmāṇyāyogād abhidheyādisūcanadvarotpannārthasaṃśayamukhenaśrotāraḥ śravaṇaṃ prati protsāhyanta iti dharmottaro manyate. tad ayuktam. yadi hi śabdasyārthaprakāśanaṃ prati sāmarthyaṃ na samasti, tat katham asāv abhidheyādisūcane 'pi paṭiṣṭhaḥ syāt? na ca tasyāprāmāṇya etacchravaṇād arthasaṃśayaṃ kurvanti prekṣāvantaḥ, tadvattāhāner mithyājñānād api pravṛttyavirāmaprasaṅgāc ca. arcaṭas tv āha: "na śrāvakotsāhakam etat, prāmāṇyābhāvāt, teṣāṃ cāpramāṇād apravṛtter, anyathā prekṣāvattākṣateḥ, kiṃ tarhi prakaraṇārthakathanāvasaropasthitaparopanyastahetvasiddhatodbhāvanārtham. tathā hi: sambhavaty evaṃvādī -- nārabdhavyam idam abhidheyādiśūnyatvāt, kākadantaparīkṣādivad iti; tad anenāsya tadvattāprakāśakena vacasā taddhetūnām asiddhatodbhāvyata" iti. tad ayuktataram: yato yadīdam apramāṇam iti nābhidheyādīni sākṣāl lakṣayat pravartayati, tataḥ paropanyastahetvasiddhatāṃ kathayatīti yuktiriktaṃ paśyāmaḥ, apramāṇasyākiñcitkaratvād, anyathā pramāṇavicāraṇam ānarthakyam aśnuvīta. tasmād idaṃ pramāṇabhūtaṃ sadabhidheyādīni pratipādayat prekṣāvataḥ pravartayatīti prakaraṇādāv upanyastam.\n[NAV_0.2] sambandhaśūnyatvād asya katham arthe pramāṇateti cet, pratyakṣe 'pi kathaṃ tarhi seti vācyam. grāhyagrāhakabhāvasambandhabalād iti ced, atrāpi vācyavācakabhāvād iti brūmaḥ. sa eva katham iti ced, adhyakṣe 'pi vedyavedakabhāvaḥ katham iti vācyam. tadutpattitadākāratābhyām iti cet, keyaṃ tadutpattir nāma? tajjanyateti cet, pratikṣaṇabhaṅguratve sāiva durupapādety ācakṣmahe. tathā hi: kṣaṇanaśvaro 'rthaḥ svakṣaṇe pūrvaṃ paścād vā kāryaṃ kuryād iti trayī gatiḥ. tatra na tāvad ādyaḥ pakṣaḥ kakṣīkaraṇīyaḥ, samakālabhāvini vyāpārābhāvāt, itarathāikakṣaṇavartināṃ samastārthakṣaṇānām itaretaraṃ kāryakāraṇabhāvaḥ prasajyeta, tathā ca tatprayukto grāhyagrāhakabhāvaś cety asamañjasam āpanīpadyeta. atha svakṣaṇāt pūrvam -- acārv etad api, svayam asato bhaviṣyacchaṅkhacakravartyāder iva pūrvakālavartini kārye vyāpārābhāvāt. atha svakṣaṇād ūrdhvaṃ kāryaṃ vidhatta iti manyethāḥ, etad apy asādhīyo, vinaṣṭasya kāryakaraṇākṣamatvād, anyathā mṛtasya śikhinaḥ kekāyitaṃ syāt. tadākāratāpi kim arthākārasaṅkrāntyā? atha tatsadṛśatayotpatter jñānasyeti? yady ādyaḥ kalpas tad ayuktaṃ, jñāne svākārārpaṇād arthasya nirākāratānuṣaṅgāt, svadehapṛthutarārthādarśanaprasaṅgāt, śiraḥsphoṭanaplāvanādyanarthaprasakteś ca. uta dvitīyas: tathā sati sādṛśyavaśād arthavyavasthety āyātam. na ca sādṛśyaṃ bhavatāṃ darśane tāttvikam asti, viviktakṣaṇakṣayiparamāṇulakṣaṇasvalakṣaṇānāṃ pāramārthikatvābhyupagamāt. anādikālālīnavāsanāprabodhasampāditasattākanirvikalpakaviviktadarśanottarakālabhāvivikalpavyavasthāpitasādṛśyavaśād arthagrahaṇaniyame saty ekanīlasvalakṣaṇe kṣaṇe sakalakālakalāpavyāpikākakuvalayādigatanīlatāyā vyavasthitir aviśeṣeṇānuṣajeta, tathā ca pratiniyato grāhyagrāhakabhāvo na ghaṭāmaṭāṭyeta. aṅgulyagranirdiśyamānapurovartinīlasvalakṣaṇadarśanabalāyātatvān nailyavikalpasya tad evādhyavasyati, na bhūtaṃ bhāvi kākakuvalayādigataṃ veti cet, tarhi vikalpaḥ svalakṣaṇaniṣṭhaḥ prāpto, niyatadeśadaśāvacchinnārthakriyāsamarthārthagrahaṇāt. tathā hi: tadadhyavasāyaḥ kiṃ tadvikalpanaṃ uta tadgrahaṇaṃ? na tāvat tadvikalpanam, vikalpānāṃ bhavadabhiprāyeṇa svalakṣaṇāntaḥpraveśābhāvāt. tad uktam:\n"tenānyāpohaviṣayāḥ proktāḥ sāmānyagocarāḥ /\nśabdāś ca buddhayaś cāiva vastuny eṣām asambhavāt" // NAV_0:1 //\n[NAV_0.3] atha brūyād: yady api vikalpāḥ sāmānyaṃ gocarayanti tattvatas, tathāpi pratyakṣavikalpayor yaugapadyena pravṛtter vimūḍhaḥ pratipattā vikalpasya svalakṣaṇaniṣṭhatāṃ vyavasyati, tathā coktam:\n"manasor yugapadvṛtteḥ savikalpāvikalpayoḥ /\nvimūḍho laghuvṛtter vā tayor aikyaṃ vyavasyati" // NAV_0:2 //\ntat kim idaṃ śapathaiḥ pratyeyaṃ, yad uta mohād vikalpena svalakṣaṇam adhyavasyati, na punar viśadanirbhāsena sākṣātkaroti? evaṃ cādhyakṣam api sakalārthavyaktīr gocarayati, vikalpamohāt tu sannihitaviṣayaṃ lakṣyata iti paro 'nuṣañjayan durnivāraḥ syāt. uta tadgrahaṇam adhyavasāyaḥ, tadā svalakṣaṇaniṣṭhatā vikalpasya svavācā bhavadbhiḥ pratipannā syāt. evaṃ ca vikalpayugalake 'py arthakriyāsamarthārthaparyavasitasattākatā vikalpasyāḍhaukate. yadā ca vikalpaḥ svalakṣaṇasaudhamadhyam adhyāsta ity abhidadhyās, tathā sati dhvaner api tadantaḥpraveśo durnivāraḥ syāt, tatsahacaratvāt. yad āha bhavadācāryaḥ: "sa eva śabdānāṃ viṣayo yo vikalpānām" iti. na ca vikalpaṃ vyatiricya sādṛśyavyavasthāpakam anyad asti, pratyakṣasya sakalajagadvilakṣaṇasvalakṣaṇagrahaṇapravaṇatvāt. tad yadi tatsadṛśatayotpattis tadākāratā, tadā pratipāditanyāyād vikalpasya sannihitārthagocaratorarīkartavyā, tathā ca dhvanir api tadviṣayaḥ sidhyatīti siddhaṃ naḥ samīhitam. anyathā tadākāratā na samasti, gatyantarābhāvāt. tan na tadutpattitadākārate grāhyagrāhakabhāvahetū saṃstaḥ.\n[NAV_0.4] saṃstāṃ vā, tathāpi vikalpataḥ paryanuyojyo bhavān: kim ete grahaṇakāraṇaṃ pārthakyena uta sāmastyena? tad yady ādyaḥ pakṣaḥ, kapālakṣaṇo ghaṭāntyakṣaṇasya grāhakaḥ prāpnoti, tajjanyatvāt, jalacandro vā nabhaścandrasya grāhakaḥ syāt, tadākāratvāt. atha dvitīyas, tathā sati ghaṭottarakṣaṇaḥ pūrvakṣaṇasya grāhakaḥ prasajati, tadutpattes tadākāratvāc ca. jaḍatvād arthasya na grāhakatvam, api tu jñānasya tadutpattitadākāratayoḥ satyor iti ced, idam idānīṃ viditam asmābhir, etad api samānārthagrāhiprācīnasaṃvedanakṣaṇalakṣaṇamanaskārotpādyajñāne grāhakalakṣaṇaṃ vyabhicaraty, utpādakaprāktanakṣaṇavartimanaskārāgrāhakatvāt. tadadhyavasāyasāhityena tadutpattitadākāratayor grahaṇakāraṇatvaṃ sampūrṇaṃ, manaskāre tan nāstīti cet, kim idaṃ bhinnagocareṇa saha sāhityam? tathā hy: "adhyavasāyo vāsanāprabodhavaśād utpannaḥ sāmānyam anartharūpaṃ vikalpayati, pratyakṣaṃ bahirarthāl labdhātmalābhaṃ tadākāraṃ tam eva sākṣātkarotīti" bhavatāṃ darśanam. tan na vikalpasāhityaṃ pratyakṣasya kañcana viśeṣaṃ puṣṇāti. tad idam grāhyagrāhakabhāvakāraṇaṃ pratyakṣe 'pi yad bhavadbhir abhyadhāyi, tad yathā yathā vicāryate tathā tathā viśīryata ity anapekṣaṇīyam. tad -- yathā kathañcit pratyakṣasya pratipāditagrāhyagrāhakabhāvalakṣaṇavaikalye 'pi grāhakatvam arthasya grāhyatvaṃ, tathā dṛṣṭatvāt, anyathā nikhilavyavahārocchedaprasaṅgād bhavadbhir api pratyapādi, tathā śabdasya vācakatvam arthasya vācyatvaṃ pratipadyadhvaṃ yūyam; atrāpi dṛṣṭahāner vyavahārocchedasya samānatvāt. athettham ācakṣīthāḥ: yathā "nadyās tīre guḍaśakaṭaṃ paryastaṃ, dhāvata dhāvataḍimbhakā" ityādivipratārakapuruṣavacanaśravaṇāt pravartamānā vipralambhabhājo jāyante, 'taḥ sakalavacaneṣv anāśvāsa iti -- evaṃ tarhi cikicikāyamānamarumarīcikācakracumbi yaj jalollekhi viśadadarśanam udayapadavīṃ samāsādayati tad alīkam avalokitam iti; sakalādhyakṣeṣv anāśvāsa ity abhidadhmahe. pāścātyaviparītārthopasthāpakapramāṇabādhitatvād marumarīcikāsu jalajñānam apramāṇaṃ, na śeṣasatyastambhādijñānāni, bādhārahitatvād iti cet, tarhi dhvanāv apy ayaṃ nyāyaḥ kiṃ kākair bhakṣitaḥ? na hi vayaṃ sarvaśabdānāṃ prāmāṇyaṃ pratipadyemahi; kiṃ tarhi suniścitāptapraṇetṛkāṇām eva. tan na prāmāṇyaṃ prati pratyakṣaśabdayor viśeṣam upalabhāmahe. eṣa tu viśeṣaḥ syāt, pratyakṣaṃ cakṣurādisāmagrīviśeṣajanyatvāt sannihitaniyatārthagrāhi spaṣṭapratibhāsaṃ, śābdaṃ tu tathāvidhakāraṇavikalatvān niyatāniyatārthagrāhy aspaṣṭapratibhāsam. na cāiṣa viśeṣaḥ prāmāṇyakṣatikārī, itarathānumānasyāpy aprāmāṇyam āsajyeta, tasyāpy aviśadāniyatārthagrāhitvāt. paramārthatas tu trikālavyāpinaḥ sarvārthagrahaṇasvabhāvatve 'py āvaraṇatiraskṛtasya jīvadravyasya cakṣurādisāmagrīsāpekṣāvaraṇakṣayopaśamavaśāt sannihitaspaṣṭārthagrahaṇapariṇāmaḥ pratyakṣam ity ucyate. śabdasāpekṣakṣayopaśamān niyatāniyatāviśadārthagrahaṇapariṇāmas tu śābdam iti. tan na tadutpattitadākārate pratyakṣe śābde 'nyasmin vā jñāne vāstavyau staḥ. tasmāt pāramārthikābhidheyaprayojanasambandhapratipādakam etad ādivākyam iti sthitam.\n[NAV_0.5] tatrābhidheyaṃ vācyaṃ, tac ceha pramāṇam, tasyāiva prakaraṇena pratipādyatvāt; tat pramāṇety avayavena lakṣayati. prayojanaṃ dvedhā: śrotuḥ kartuś ca. punar api dvividham: anantaraṃ vyavahitaṃ ca. tatra śrotur anantaraprayojanaṃ pramāṇaviṣayā vyutpattiḥ, kartur vyutpadyamānasya prājñatvāc chiṣyasya vyutpādanam. tatrātmaprayojanaṃ darśayann ā[hā]rabhyata iti asya mayetipadasavyapekṣatvāt. śiṣyaprayojanaṃ tu vyutpadity anenopasargadhātusamudāyenāiva tadantaragataṃ lapsyata ity abhiprāyavān kartātmavyāpāraṃ ṇijantena nirdiśati: pramāṇavyutpādanārtham iti. vyavahitaprayojanaṃ dvedhā: vyāvahārikaṃ pāramārthikaṃ ca. vyāvahārikaṃ heyopādeyopekṣaṇīyeṣv artheṣu hānopādānopekṣālakṣaṇam. pāramārthikaṃ abhyudayaniḥśreyasāvāptir iti. etat tu sākṣād anuktam apy anantaraprayojanaphalatvāt tadvacanenāivākṣiptam avagantavyam. sambandhas tūpāyopeyalakṣaṇaḥ; tatropeyaṃ prakaraṇārthaparijñānam, prakaraṇam upāyas, tatas tadabhilaṣatā prakaraṇam idam ārambhaṇīyam ity anukto 'pi vacanena sambandho 'rthād gamyata iti tātparyārthaḥ.\n[NAV_0.6] adhunākṣarārtho vivriyate: tatra yady api pramāṇaśabdasya sarvakārakair bhāvena ca vyutpatteḥ sukaratvāt "kṛtyalyuṭo bahulam" anyatrāpītivacanād yathākramam amī kartrarthādikārakabhāvavyutpattyā pramāṇaśabdavācyāḥ, tad yathā ātmārthajñānārthakriyākāraṇakalāpakṣayopaśamakriyārūpāḥ tathāpīha jñānam evādhikriyate, tasyāiva parīkṣākṣamatvād; itareṣāṃ parīkṣāyās tatpuraḥsaratvād vaiyarthāc ca. tathā hi: nārthas tāvad ātmanaḥ parīkṣayā, tasya bhrāntābhrāntajñāneṣu samānatvāt. nāpy arthasya, tasyopeyatvād, upāyabhūtajñānaparīkṣaṇenāiva gatatvāt. nārthakriyāyās, tadavagatau parīkṣāvaiyarthyāt. nāpi kāraṇakalāpasya, jñānotpatteḥ prāk svarūpānavagateḥ, paścāt tatsvarūpanirṇayād eva tatsādguṇyavaiguṇyāvagater nairarthakyāt. nāpi kṣayopaśamasya, tasya jñānotpādonnīyamānarūpatvāt. nāpi pramitimātrasya, tasya pramāṇasādhyatayā taccārutādvāreṇāiva samīcīnatāsiddher iti. tad ayam abhiprāyo: yady apy anantadharmādhyāsite vastuni sarva eva śabdārthā nirupacaritā ghaṭante, tathāpi yenārthaṃ paricchidyārthakriyāsamarthārthaprārthanayā pravartante pramātāras tad eveha jñānam ātmanā saha dharmirūpatayā tādātmye 'pi dharmarūpatayā vyatiriktaṃ pramīyate 'neneti pramāṇam ity ucyate. tasya vyutpādanaṃ paraparikalpitalakṣaṇādivyudāsena svābhipretalakṣaṇādisvarūpaprakāśanam. tadartham: arthaśabdaḥ prayojanaparyāyaḥ. idam ity artharūpatayā svacetasi vivartamānaṃ prakaraṇaśarīraṃ parāmṛśati; dvividhaṃ hi prakaraṇaśarīraṃ: śabdo 'rthaś ceti, bahiḥ śabdarūpatayā prakāśayiṣyamāṇatve 'py antas tattvārthākāreṇa pratyakṣatvāt. ārabhyata iti padavākyaślokādiracanayā prakriyata iti yāvat.\n[NAV_0.7] iha ca lakṣaṇasaṃkhyāgocaraphaleṣu pramāṇaṃ prati vipratipadyante pare. tathā hi: lakṣaṇe tāvat pramāṇam avisaṃvādi jñānam iti saugatāḥ. anadhigatārthādhigantṛ pramāṇam iti mīmāṃsakāḥ. arthopalabdhihetuḥ pramāṇam iti naiyāyikādayaḥ. tathā saṃkhyāyāṃ: pratyakṣānumāne dve eva pramāṇe iti saugatāḥ. pratyakṣānumānaśabdopamānārthāpattyabhāvāḥ pramāṇānīti mīmāṃsakāḥ. pratyakṣānumānaśabdopamānāni pramāṇānīti naiyāyikāḥ. pratyakṣānumānaśabdāni pramāṇānīti vaiśeṣikāḥ. etāny eva sāṃkhyāḥ. pratyakṣam evāikaṃ pramāṇam iti cārvākāḥ. tathā gocare: parasparavinirluṭhitakṣaṇakṣayiparamānulakṣaṇāni svalakṣaṇāni pramāṇagocaras tāttvika iti bauddhāḥ. sāmānyaviśeṣātmakaṃ vastv iti mīmāṃsakāḥ. parasparavibhaktau sāmānyaviśeṣāv iti naiyāyikavaiśeṣikāḥ. traiguṇyarūpaṃ sāmānyam iti sāṃkhyāḥ. bhūtacaṭuṣṭayaṃ pramāṇabhūmīti cārvākāḥ. tathā phale 'pi vipratipadyante: arthādhigatiḥ pramāṇaphalam iti saugatāḥ. pūrvaṃ pūrvaṃ pramāṇam uttaram uttaraṃ tu phalam iti mīmāṃsakādayaḥ.\n[NAV_1.0] tatra tāval lakṣaṇasaṃkhyāvipratipattī nirācikīrṣur āha:\npramāṇaṃ svaparābhāsi jñānaṃ, bādhavivarjitam /\npratyakṣaṃ ca parokṣaṃ ca dvidhā, meyaviniścayāt // NA_1 //\n[NAV_1.1] tatrāpi pūrvārdhena lakṣaṇavipratipattim uttarārdhena tu saṃkhyāvipratipattiṃ nirācaṣṭe. lakṣaṇaṃ ca pararūpebhyo vyāvartanakṣamo 'sādhāraṇadharmaḥ. lakṣyate paricchidyate vijātīyebhyo vyāvṛttaṃ lakṣyaṃ yena tal lakṣaṇam ity ucyate. tac ceha dvaye pratyāyyāḥ, svadarśanānuraktāntaḥkaraṇās tīrthāntarīyā vipratipannās, tathā mugdhabuddhayo laukikā avyutpannāś ceti. tataś ca yadādau vipratipannān prati lakṣaṇaṃ tadāivaṃ lakṣyalakṣaṇabhāvo draṣṭavyo: yad idaṃ bhavatām asmākaṃ ca pramāṇam iti prasiddham, tat svaparābhāsi jñānaṃ bādhavivarjitaṃ mantavyam; prasiddhaṃ pramāṇam anūdyāprasiddhaṃ svaparābhāsitvādi vidhīyate. yadā tv avyutpannamatīn pratīdaṃ lakṣaṇam, tadā pratiprāṇi svaparaprakāśino jñānasya bādharahitasya kasyacit siddhatvād, anyathā pratiniyatavyavahārocchedaprasaṅgād, evaṃ te bodhyante: yad ado bhavatāṃ kvacin niyatārthagrāhi svaparaprakāśakaṃ bādharahitaṃ jñānaṃ prasiddhaṃ tat pramāṇam iti budhyantām. atrāpi siddhasyānuvādo 'siddhasya vidhānaṃ yojyam.\n[NAV_1.2] adhunākṣarārthas: tatra pramāṇam iti pūrvavat. sva ātmā svarūpaṃ, paro 'rthas, tāv ābhāsayituṃ prakāśayituṃ śīlam yasya tattathā. jñāyate nirṇīyate tattvaṃ yena taj jñānam. bādhyate 'neneti bādhaḥ; viparītārthopasthāpakapramāṇapravṛttir iti yāvat. tena viśeṣeṇa varjitaṃ rahitaṃ yaj jñānaṃ tat pramāṇam iti saṇṭaṅkaḥ.\n[NAV_1.3] iha ca vyavacchedyāpekṣayā lakṣaṇe viśeṣaṇapravṛtteḥ svaparābhāsīty anena ye svābhāsy eva jñānaṃ manyante jñānavādino bauddhaviśeṣāḥ, ye ca parābhāsy eva mīmāṃsakanaiyāyikādayas te nirastāḥ. te hi bahirarthābhāvāj jñānaṃ svāṃśaparyavasitasattākam ity ācakṣīran, tad ayuktam, jñeyārthābhāve jñānābhāvaprasaṅgāt. athārthābhāve 'pi svapnadaśāyāṃ vanadevakulādinānāpratibhāsaṃ jñānam avalokitam iti tathābhūtaṃ sakalaṃ brūṣe, tan na, tasyāpi jāgradavasthābhāvisadbhūtārthadarśanasampāditātmasaṃskāramiddhādikāraṇakalāpasannidhānaprabodhasavyapekṣatvād; itarathātyantānanubhūtabhūtapañcakātiriktaṣaṣṭhabhūtapratibhāsaḥ syāt. kiṃ ca, katham ekaṃ jñānaṃ sitapītādyanekākāravivartam iti praṣṭavyo bhavān. anādyavidyāvāsanād iti ced, atrāpi vikalpayugalam amalam avatarati: tato jñānāt sā vāsanā vyabhaitsīd vā na vā? vyatyaraikṣīc ced, evaṃ sati tadgrāhakapramāṇam abhidhānīyam, jñānavyatiriktāyāḥ saṃvedanābhāvāt, tatsaṃvedane cārthasyāpi vyatiriktasya saṃvedanam iti sa duṣpratiṣedhaḥ syāt. vedyavedakākārakaluṣitāj jñānād eva vyatiriktā tatkāraṇabhūtā jñānarūpāiva sānumīyata iti cen, na, tayā saha sambandhagrahaṇābhāvād, dṛṣṭahānyadṛṣṭaparikalpanāprasaṅgāc ca. kiṃ ca, yathā vyatiriktavāsanāvaśād ekam api jñānaṃ nānākāram, tathā jaḍam api tadvaśād eva bodharūpaṃ prakāśata iti viparītāpatter artha eva siddhim āskanden, na jñānam. athāvyatiriktā, hanta jñānam eva tan, na vāsanā tadavyatiriktatvāt tatsvarūpavad ity āstāṃ tāvat. parābhāsy api svaprakāśābhāvād abhidadhīraṃs, tad apy asambaddham, svaprakāśābhāve paraprakāśāyogāt. na hi pradīpaḥ svarūpam anuddyotayan ghaṭādyuddyotane vyāpriyate. svayaṃ cāpratītam api yady arthaṃ grāhayati jñānaṃ, devadattasyotpannaṃ yajñadattaṃ grāhayed, viśeṣābhāvāt. anyac ca, paraprakāśanamātre dūrāsannādibhedaḥ prathamānānām arthānāṃ kimapekṣaś cakāsti? śarīrāpekṣa iti cen, na, tasyāpi prakāśyatāviśeṣāt, tasmād antarmukhākārasya bahirarthagrahaṇe saty ayaṃ ghaṭām āṭīkate nānyathā. athārthāpattyādinā pramāṇāntareṇa tad antarniviṣṭaṃ gṛhyate, tatas tadapekṣayā yokṣyate dūrāsannādibheda iti cen, na, tatrāpi vikalpayugalakānativṛtteḥ; tathā hi: tat pramāṇāntaraṃ svaprakāśam anyaprakāśaṃ vā? svaprakāśaṃ cet, prathamasya kiṃ kṣūṇam?! anyaprakāśaṃ cet, tatrāpīyam eva vārtety anavasthā. tasmāt svarūpam avabhāsayad eva jñānam arthagrahaṇāya vyāpriyata iti sthitam.\n[NAV_1.4] jñānam ity anena tu yan naiyāyikādibhiḥ paryakalpi sannikarṣaḥ pramāṇam iti tasya prāmāṇyaṃ nirasyati. yataḥ snānapānāvagāhanādyarthakriyānirvartanakṣamam arthaṃ niścityāvyavadhānena pravartante pramātāras tad eva jñānaṃ pramāṇam, na sannikarṣo jaḍatayāsti, avyavahitanirṇayābhāvād ity ākūtam. arthopalabdhihetutvāt tasya prāmāṇyam iti ced, viśīrṇedānīṃ pramāṇeyattā, dehāder api tatkāraṇatayā prāmāṇyāpatter ity āstāṃ tāvat.\n[NAV_1.5] bādhavivarjitam ity amunā tu yat timirāditiraskṛtanayanadīdhitiprasarādīnāṃ nabhastalāvalambiniśīthinīnāthadvayādipratibhāsaṃ, yac ca kutarkabhrāntacetasāṃ nijanijadarśanākarṇanaprabhavaṃ kṣaṇakṣayisāmānyaviśeṣāikānteśvarādikṛtabhuvanapratibhāsaṃ jñānaṃ tatpratyanīkārthapratyāyakapramāṇāntaropanipātaplāvitatvāt pratikṣipati. viśeṣārthaviśabdopādānāt tu yaḥ khalu bahulakāmalāvalepaluptalocanabalānāṃ dhavale jalaje pītimānam ādadhāno bodhaḥ samullasati, sa yady api sakalakālaṃ taddoṣāvyuparame pramātur nijadarśanena na bādhyate, tathāpi tajjalajadhavalatāgrāhinā janāntaradarśanena bādhitatvān na pramāṇam ity uktaṃ bhavati.\n[NAV_1.6] samastalakṣaṇena tu yat pare pratyapīpadann "anadhigatārthādhigantṛ pramāṇam", "avisaṃvādakaṃ pramāṇam", "arthopalabdhihetuḥ pramāṇam" ityādi tan nirāsthat. tathā hy: anadhigatārthādhigantṛtvaṃ kim abhidhīyate? jñānāntareṇānadhigatam arthaṃ yad adhigacchati tat pramāṇam iti cet, tarhi taj jñānāntaraṃ parakīyaṃ svakīyaṃ vā? tad yadi parakīyaṃ, tad ayuktaṃ, sarvajñajñānasya sakalārthagocaratayā sarvaprākṛtalokajñānānām adhigatārthādhigantṛtvenāprāmāṇyaprasaṅgāt, tadarthagrāhijanāntaradarśanasambhavāc ca. atha svakīyaṃ, tatrāpi so 'dhigamyo 'rthaḥ kiṃ dravyam uta paryāyo yad vā, dravyaviśiṣṭaḥ paryāyaḥ paryāyaviśiṣṭaṃ vā dravyam iti, tathā kiṃ sāmānyam uta viśeṣa, āhosvit sāmānyaviśiṣṭo viśeṣaḥ, viśeṣaviśiṣṭaṃ vā sāmānyam ity aṣṭau pakṣāḥ. tatra yady ādyam urarīkuruṣe, tad ayuktaṃ, dravyasya nityatvāikatvābhyām anadhigatāṃśābhāvāt. atha dvitīyaṃ, tad apy acāru, paryāyasya prācīnasaṃvedanodayasamayadhvastasya saṃvedanāntaraprabhavakālaṃ yāvat pratīkṣaṇāsambhavena viśeṣaṇānarthakyāt. uta tṛtīyaṃ, tad apy asādhīyo, vikalpadvayānatikramāt. sa hi dravyaviśiṣṭaḥ paryāyaḥ samakālabhāvinā jñānenānadhigato 'dhigamyate, yad vā kālāntarabhāvineti. na tāvat samakālabhāvinā, tatsambhavābhāvena viśeṣaṇavaiphalyāt. na hi sambhavo 'sty ekasya pramātur ekakālaṃ dravyakroḍīkṛtāikaparyāyaviṣayasaṃvedanadvayavṛtteḥ, tathānubhavābhavāt, parasparam adhigatārthādhigantṛtvenāprāmāṇyaprasaṅgāc ca. nāpi kālāntarabhāvinā, gṛhyamāṇaparyāyasya kālāntarānāskandanāt, pūrvottarakṣaṇatruṭitavartamānakṣaṇamātrasambaddhatvāt tasya. etena paryāyaviśiṣṭadravyapakṣo 'pi prativyūḍhaḥ, samānayogakṣematvāt. atha sāmānyaṃ, tad apy asambaddhaṃ, tadekatayā prathamajñānena sākalyagrahaṇād uttareṣāṃ sāmānyajñānānām adhigatārthagocaratayāprāmāṇyaprasaṅgāt. atha viśeṣaḥ, sa nityo 'nityo veti vaktavyam. nityaś ced, evaṃ saty ādyasaṃvedanenāiva tasya sāmastyagrahaṇād uttareṣāṃ tadviṣayāṇām adhigatagocaratvenāprāmāṇyaprasaktiḥ. anityaś cet, paryāyadūṣaṇena pratikṣiptiḥ. atha sāmānyaviśiṣṭo viśeṣaḥ, kāsya viśiṣṭatā: kiṃ tādātmyam uta tatsannidhimātram? tādātmyaṃ cet, prathamajñānena sāmānyavat tasyāpi grahaḥāt, anyathā tādātmyakṣates, tadviṣayānyajñānānām aprāmāṇyaṃ prasajyeta. tatsānnidhyapakṣe tu dvayor api parasparaṃ viśakalitarūpatvāt pakṣadvayoditaṃ dūṣaṇaṃ paścāllagnaṃ dhāvati. viśeṣaviśiṣṭasāmānyapakṣe punar etad eva viparītaṃ yojyam. tan nānadhigatārthādhigantṛtvaṃ jñānasya kathañcid vicārabhāragauravaṃ sahata ity alakṣaṇam iti sthitam. avisaṃvādakatvam adhunā vicāryate: tat kiṃ pradarśitārthaprāptyāhosvid prāptiyogyārthopadarśakatvena utāvicalitārthaviṣayatvena bhavān jñānasya prāmāṇyaṃ kathayati? yadi prathamaḥ kalpas, tad ayuktaṃ, jalabudbudādimumūrṣupadārthotpāditasaṃvedanasyāpramāṇatotpatteḥ, prāptikāle tasya dhvastatvāt. atha dvitīyas, tad apy acāru, prāptyayogyadeśasthitagrahanakṣatrādigocarajñānasyāprāmāṇyaprasakter, anucitadeśāvasthānenāiva prāptyanarhatvāt teṣām. atha tṛtīyaḥ pakṣas, tatrāpy avicalitaviṣayatāṃ katham avaiṣi? jñānāntareṇa tadviṣayanirākaraṇābhāvād iti ced, etad evāsmābhir uditaṃ; kiṃ bhavataḥ paruṣam ābhāti? na hi svaparaprakāśi jñānaṃ bādhārahitaṃ vimucyānyasya viṣayānirākaraṇaṃ jñānāntareṇa prekṣāmahe. tat tad eva nyāyāt pramāṇaṃ bhavadbhir abhyupagatam iti. "arthopalabdhihetuḥ pramāṇam" ity etad api na parīkṣāṃ kṣamate, śarīrāder api tatkāraṇatayā prāmāṇyaprasaṅgāt. avyavahitam arthopalambhakāraṇaṃ pramāṇaṃ, na dehādikam iti ced, evaṃ tarhi jñānam eva svaparāvirbhāvakaṃ nirbādhakaṃ ca pramāṇaṃ, na sannikarṣādi, tadsadbhāve 'py arthaparicchedābhāvāt. tasmād etad eva cāru pramāṇalakṣaṇam iti.\n[NAV_1.7] adhunā tatsaṃkhyām āha: pratyakṣaṃ cetyādi; tatra siddhāntaprasiddhapāramārthikapratyakṣāpekṣayākṣaśabdo jīvaparyāyatayā prasiddhaḥ. iha tu vyāvahārikapratyakṣaprastāvād akṣadhvanir indriyavacano gṛhyate. tataś cākṣaṃ pratigataṃ pratyakṣaṃ. yad indriyam āśrityojjihīte 'rthasākṣātkāri jñānaṃ tat pratyakṣam ity arthaḥ. etac ca pratyakṣaśabdavyutpattinimittaṃ, na tu pravṛttinimittam. sa hy evaṃ vyutpāditaḥ sākṣād grāhyagrāhakaṃ jñānaviśeṣaṃ lakṣayati, tatrāiva rūḍhatvāt, yathā gamanakriyāyāṃ vyutpādito 'pi gośabdaḥ kakudādimantaṃ piṇḍaviśeṣaṃ gacchantam agacchantaṃ vā gocarayati, tatrāiva tasya prasiddhatvāt, na gamanakriyāyuktam api puruṣādikaṃ, viparyayād iti. tataś ca sarvajñānānāṃ yat svarūpasaṃvedanaṃ tad api pratyakṣam ity uktaṃ bhavati, tatrāpi svarūpasya grāhyasya sākṣātkaraṇasadbhāvād iti. akṣebhyaḥ parato vartata iti parokṣam. akṣavyāpāranirapekṣaṃ manovyāpāreṇāsākṣādarthaparicchedakaṃ yaj jñānaṃ tat parokṣam itibhāvaḥ.\n[NAV_1.8] caśabdau pratyakṣaparokṣayos tulyakakṣatāṃ lakṣayataḥ. tena yat pare prāhuḥ: "pratyakṣaṃ sakalapramāṇajyeṣṭham" ityādi tad apāstam bhavati, dvayor api prāmāṇyaṃ praty aviśeṣāt, viśadāviśadapratibhāsaviśeṣasya sato 'pi jyeṣṭhatāṃ praty anaṅgatvāt. pratyakṣasya puraḥsaratvāt parokṣasya kaniṣṭhateti cen, nāyam ekāntaḥ, sarvatrānyathānupapannatāvadhāritocchvāsaniḥśvāsādijīvaliṅgasadbhāvāsadbhāvābhyāṃ jīvasākṣātkāripratyakṣakṣūṇe 'pi jīvanmṛtapratītidarśanād, anyathā lokavyavahārābhāvaprasaṅgāt. kvacit pratyakṣaparigṛhītasambandhabalāt parokṣaṃ pravartata iti pratyakṣasya jyeṣṭhatvakalpane "paśya mṛgo dhāvatīty"ādiśabdabalāt kṛkāṭikāmoṭanadvāreṇa mṛgaviṣayam, tathā smaraṇāt saṅketagrahaṇād vāpūrvāpūrvārthadarśanakutūhalādinā vanadevakulādigocaraṃ parokṣapūrvaṃ pratyakṣaṃ dṛṣṭam iti parokṣasya jyeṣṭhatāsajyeta.\n[NAV_1.9] dvidheti. "sarvaṃ vākyaṃ sāvadhāraṇaṃ pravartata" iti nyāyād, anyathā niyatārthāpradarśakatvena taduccāraṇavaiyarthyaprasaṅgād, viparītākāranirākaraṇacāturyāyogena nirākāṅkṣapravṛttyasiddher dvidhāivety avadhāraṇena paraparikalpitaviparītasaṃkhyāntaraṃ tiraskurute, tasya yuktibādhitatvāt.\n[NAV_1.10] tathā hi: pratyakṣam evāikaṃ pramāṇam ity asat, parokṣābhāve tasyāiva prāmāṇyāyogāt. sa hi kāścit pratyakṣavyaktīr arthakriyāsamarthārthaprāpakatvenāvyabhicāriṇīr upalabhyānyās tadviparītatayā vyabhicāriṇīś ca, tataḥ kālāntare punar api tādṛśetarāṇāṃ pratyakṣavyaktīnāṃ pramāṇatetarate samācakṣīta. na ca pūrvāparaparāmarśaśūnyaṃ purovartyarthagrahaṇaparyavasitasattākaṃ pratyakṣaṃ pūrvāparakālabhāvinīnāṃ pratyakṣavyaktīnāṃ sādṛśyaṃ prāmāṇyanibandhanam upalakṣayituṃ kṣamate. na cāyaṃ svapratītigocarāṇām api pratyakṣavyaktīnāṃ prāmāṇyaṃ paraṃ pratipādayitum īśaḥ. tasmād avaśyantayā yathādṛṣṭapratyakṣavyaktisādharmyadvāreṇādhunātanapratyakṣavyaktīnāṃ prāmāṇyapratyāyakaṃ paraparipādakaṃ ca parokṣāntargatam anumānarūpaṃ pramāṇāntaram urarīkartavyam. parāvabodhārthaṃ ca pratyakṣam evāikaṃ pramāṇaṃ nānyad astīty ullapann unmattatām ātmano lakṣayati, pratyakṣeṇa paracetovṛttisākṣātkaraṇābhāvād vyāpāravyāhāraceṣṭāviśeṣadarśanād bodhaviśeṣāvagatau parokṣasya prāmāṇyaṃ balād āpatatīti nyāyāt. svargādṛṣṭadevatādipratiṣedhaṃ na pratyakṣeṇa kartum arhati, tasya sannihitamātraviṣayatvāt. na cāyaṃ tadpratiṣedhena kharakharakacārvākatām āpnoti, pramāṇāntaraṃ ca tatpratiṣedhārthaṃ necchatīti viṣamam etat kathaṃ kuryād iti savismayaṃ naś cetaḥ. kiṃ ca, pratyakṣam api kathaṃ pramāṇatāṃ svīkarotīti vaktavyam, gṛhyamāṇapadārthānvayavyatirekānukaraṇāt. tathā hi: tat samagrasāmagrīkapadārthabalenonmajjati, tatabhāve visphāritekṣaṇayugalasyāpi pramātur nodīyata iti yadi brūṣe, parokṣe 'pi tarhi samānam evāitat, tad api bahirarthasāmarthyād evollasati, tatsambaddhaliṅgaśabdadvāreṇa tasyotpatter, anyathā parokṣābhāsatāprasaṅgāt, tasya cālīkatve pāramārthikaparokṣaprāmāṇyakṣater ayogād, anyathā pratyakṣam api gaganatalāvalambiśaśadharayugalāvalokanacaturam alīkam avalokitam iti sakalaviśadadarśanāni satyatābhimatāny apy alīkatām aśnuvīran. tan na pramāṇabhūtaṃ parokṣaṃ kadācana gṛhyamāṇapadārthasattāṃ vihāyotpattum utsahata iti pratyakṣavat pramāṇakoṭim ārohati balād iti sthitam.\n[NAV_1.11] tathā yad api parair uktadvayātiriktaṃ pramāṇasaṃkhyāntaraṃ pratyajñāyi, tatrāpi yat paryālocyamānam upamānārthāpattivat pramāṇatām ātmasātkaroti, tad anayor eva pratyakṣaparokṣayor antarbhāvanīyam. yat punar vicāryamāṇaṃ mīmāṃsakaparikalpitābhāvavat prāmāṇyam eva nāskandati, na tena bahirbhūtenāntarbhūtena vā kiñcin naḥ prayojanam avastutvād ity apakarṇanīyam.\n[NAV_1.12] atha katham upamānasya prāmāṇyam iti brūṣe, tad ucyate: prathamaṃ hi viśadadarśanādhigatagopiṇḍaviśeṣasya "yathā gaus tathā gavaya" iti vākyākarṇanāhitātmasaṃskārasya puṃso 'ṭavyāṃ paryaṭato gavayapiṇḍaviśeṣaviṣayaviviktadarśanapuraḥsaraṃ yat pūrvāparagogavayapiṇḍagocaradarśanavyāpārasampāditajanmakam ayaṃ tena sadṛśo 'nayor vā sādṛśyam iti sādṛśyaviśiṣṭaṃ piṇḍaṃ piṇḍaviśiṣṭaṃ sādṛśyaṃ vā gocarayat saṃvedanam udīyate tad upamānam iti. yathāhus tadvādinaḥ:\n"tasmād yad dṛśyate tat syāt sādṛśyena viśeṣitaṃ /\nprameyam upamānasya sādṛśyaṃ vā tadanvitam" // NAV_1.12:1 //\n[NAV_1.13] tataś ca pūrvāparadarśanayoḥ purovartigogavayapiṇḍagrahaṇaparyavasitasattākatvāt pūrvāparaparāmarśaśūnyatvād viśadanirbhāsitayā śabdollekharahitatvāt tadadhikam avyabhicaritaṃ vyavahārakāri sādṛśyam avasyad upamānaṃ svaparaprakāśitayā nirbādhakatvāc ca pramāṇam. pūrvāparapiṇḍātiriktam aparaṃ sādṛśyaṃ nopalabhyata iti cet, ko 'yam upalambho yena nopalabhyate sādṛśyaṃ yadi pratyakṣaṃ tat? yadi pratyakṣe sādṛśyam upamānagocaratvān na pratibhāti, ko 'syāparādhaḥ? na hi jñānāntare tadgocaro na pratibhātīti nirgocaraṃ tad iti vaktuṃ śakyam, itarathopamāne 'pi pratyakṣanirgrāhyā vyaktir na bhātīti nirgocaram adhyakṣam anuṣajyeta. tad yathā svaviṣaye 'dhyakṣaṃ pramāṇaṃ tathopamānam api. na hi dvayoḥ prathamānayor ekaṃ prati viśeṣābhāve pakṣapātaḥ kartuṃ yuktaḥ. etena pratyabhijñājñānasmṛtyūhādīnām avisaṃvādakānāṃ parokṣaviśeṣāṇāṃ prāmāṇyaṃ vyākhyātam avagantavyaṃ, samānanyāyānupātitvāt. tathā hi: prathamam arthadarśanam ātmani saṃskāram ādhatte, tādṛśadarśanād asau saṃskāraḥ prabudhyate, prabuddhaḥ pūrvārthaviṣayaṃ sa evāyaṃ tajjātīyo vety ullekhena pratyabhijñājñānam utthāpayati, tasyordhvatiraścīnabhedasāmānyadvayāvasthāpakatvād, asañjātapūrvārthagocaradarśanasya tadudayābhāvāt. tathā sa eva saṃskāras tādṛśārthadarśanenābhogādinā vā prabuddho 'nubhūtaviṣayāsampramoṣalakṣaṇaṃ smaraṇam upajanayaty, adṛṣṭārthasya puṃsaḥ smaraṇānupapatter iti. ūho 'pi pratyakṣānumānāsaṃvedyasādhyārthānyathānupapannatvalakṣaṇaliṅgasambandhagrahaṇapravaṇaḥ pramāṇāntaram iti kathayiṣyate.\n[NAV_1.14] arthāpattis tu pratyakṣādigocarīkṛtasphoṭādipadārthānyathānupapattyā dahanaśaktyādikaṃ pāvakāder arthāntaraṃ pūrvadarśanagocarāt samadhikam avyabhicaritaṃ parikalpayantīti pramāṇatāṃ svīkaroty eva, tallakṣaṇayogāt. evam anyad api pratyakṣagocarādhikyasampādakaṃ nirākāṅkṣatayā vyavahārakāri yad yat saṃvedanaṃ tat tat pramāṇam iti samarthanīyaṃ, svaparaprakāśinirbādhatvāt, pūrvāparasopānapaddhatidarśanottarakālabhāvitatsaṃkhyāsaṃvedanavat. sarveṣāṃ cāiteṣāṃ parokṣe 'ntarbhāvo, 'nyathānupapannārthāntaradarśanadvāreṇa prastutārthasaṃvedanacaturatvād iti. kiñcidviśeṣāt tu pramāṇāntaraparikalpane pramāṇeyattā viśīryetānantyaprāpter,āvaraṇakṣayopaśamavicitratayā jñānapravṛtter vicitratvād iti. nanu cāivaṃ sati yat parokṣasya dvaividhyaṃ vakṣyamāṇam anumānaśābdabhedena tad api katham upapatsyate, tatrāpi hy āptapraṇītavacanaprabhavajñānasyārthānyathānupapannatvenānumānāntarbhāvo na durupapādaḥ? tataś cānumānam evāikam avaśiṣyate, tad eva parokṣaśabdena, yady ucyate yuktam āste, viduṣām abhidhānaṃ praty anādarāt; satyam etad, evaṃ tu manyate: yady api kayācit prakriyayānumāne śābdam antarbhāvayituṃ śakyaṃ, tathāpi tat prati vipratipadyante pare; 'tas tasyāhatya prāmāṇyaṃ samarthanīyam. na cāpṛthagbhūtasya tadviviktaṃ vaktuṃ śakyam iti, ataḥ pārthakyenopanyāsaḥ. anena cāitad upalakṣayaty anyeṣām api parokṣaviśeṣāṇām anumānāntarbhāvasambhave 'pi yaṃ yaṃ prati pareṣāṃ vipratipattis taṃ taṃ parokṣān niṣkṛṣya viviktayuktyupanyāsena tasya tasya prāmāṇyam āvedanīyam. tathā ca śāstrāntare yad ūhādīnāṃ lakṣaṇam akāry ācāryais tad yuktam evety uktam bhavati.\n[NAV_1.15] kathaṃ tarhi mīmāṃsakaparikalpito 'bhāvo na pramāṇam? nirgocaratvād iti brūmaḥ. tathā hi: pratyakṣam evānvayavyatirekadvārena "bhūtalam evedaṃ, ghaṭādir nāstīti" vastuparicchedaprāvīṇyam ābibhrāṇaṃ tadadhikagrāhyārthābhāvāt pramāṇāntaraṃ parikalpyamānaṃ nirasyatīti kiṃ naś cintayā, tasya sadasadrūpavastugrāhiṇaḥ pratiprāṇiprasiddhatvāt. atha kadācid abhidadhyād: adhyakṣaṃ bhāvāṃśam evākalayatīndriyadvāreṇotpattes, tasya ca bhāvāṃśa eva vyāpārān; nāstitājñānaṃ tu vastugrahaṇottarakālaṃ pratiyogismaraṇasadbhāve mānasam akṣavyāpāranirapekṣam unmajjati. tad uktam:\n"na tāvad indriyeṇāiṣā nāstīty utpādyate matiḥ /\nbhāvāṃśenāiva saṃyogo yogyatvād indriyasya hi" // NAV_1.15:1 //\n"gṛḥītvāvastusadbhāvaṃ smṛtvā ca pratiyoginaṃ /\nmānasaṃ nāstitājñānaṃ jāyate 'kṣānapekṣayā" // NAV_1.15:2 //\n[NAV_1.16] atrocyate bhāvāṃśād abhāvāṃśas tarhy abhinno bhinno vā? abhinnaś cet, katham agrahaṇam, bhāvāṃśād avyatiriktatvād eva, tatsvarūpavat. bhinnaś ced, ghaṭādyabhāvavinirluṭhitaṃ bhūtalam ādyadarśanena gṛhyata iti ghaṭādayo gṛhyanta iti prāptaṃ, tadabhāvāgrahaṇasya tadbhāvagrahaṇanāntarīyakatvāt. tathā cābhāvo 'pi paścāt pravartamānas tān utsārayitum apaṭiṣṭhaḥ syād, anyathā pratyakṣam asaṅkīrṇasya saṅkīrṇatāgrahaṇād bhrāntam āpanīpadyeta. kiṃ ca, pramāṇābhāvād arthābhāvo 'bhāvapramāṇena sādhyata iti bhavato 'bhiprāyaḥ:\n"pramāṇapañcakaṃ yatra vasturūpe na jāyate /\nvastusattāvabodhārthaṃ tatrābhāvapramāṇatā" // NAV_1.16:1 //\n[NAV_1.17] itivacanāt, tad ayuktam, yataḥ pramāṇābhāvaḥ kathaṃ grāhyaḥ? tadgrāhakapramāṇāntarābhāvād iti cet, tasyāpy abhāvagrahaṇe tadgrāhakapramāṇāntarābhāvo grāhya ity anavasthā. atha arthābhāvāt pramāṇasya pramāṇābhāvāc cārthasyābhāvaḥ pratipadyeta iti manyethās, tad etad itaretarāśrayaṃ durghaṭam āpadyeta: na yāvad arthābhāvo 'gṛhītas tāvat pramāṇābhāvaḥ sidhyaty, arthābhāvaś ca pramāṇābhāvāt setsyatīty āvartanāt. athendriyavat svayam avijñāto 'pi pramāṇābhāvo 'rthābhāvaṃ jñāpayiṣyatīty abhidadhīthās, tad ayuktam, tasya tucchatayā sakalaśaktivirahalakṣaṇatvād, indriyasya tu tadviparyastatayā jñānotpādanadakṣatvāt. tasmāt pratyakṣam evam bhūtalādipratiniyatavastugrāhitāṃ bibharti, yadi tadviparītaghaṭādipratiyogivastvantaravaiviktyaṃ tasyākalayati nānyathā, vijātīyavyavacchedābhāve tasyāiva pratiniyatatvāsiddheḥ, sakalasaṅkīrṇatayā grahaṇaprasaṅgāt. ato 'dhikagrāhyābhāvān nirviṣayatayābhāvākhyaṃ pramāṇaṃ yat paraiḥ paryakalpi tad apramāṇam iti sthitam.\n[NAV_1.18] dvidhety asmin saty api pratyakṣaṃ ca parokṣaṃ ceti niyatadvaividhyapradarśanena saugataparikalpitaṃ ‘pratyakṣam anumānaṃ ceti'; dvaividhyam apakṣipati, tadākūtena tasyāyogāt. pratyakṣātiriktaṃ hi tādātmyatadutpattilakṣaṇasambandhopalakṣitakāryasvabhāvānupalabdhirūpaliṅgatrayasampāditajanmakam anumānam eva pramāṇaṃ, na śābdohādikaṃ, sambandhavikalatvād iti tadākūtam. ayuktaṃ cāitat, pratyakṣānumānātiriktapramāṇāntarābhāvagrahaṇopāyābhāvāt. na tāvat pratyakṣāt pramāṇāntarābhāvāvagatis, tasya svalakṣaṇaviṣayatvenābhāvagrāhitāvirodhāt. nāpi svabhāvakāryānumānābhyāṃ, tayor vastusādhakatvāt. nāpy anupalabdhes, tasyā apy atyantābhāvasādhanavirodhāt. sā hi caturvidhā varṇyate mūlabhedāpekṣayā, tad yathā -- viruddhopalabdhir viruddhakāryopalabdhiḥ kāraṇānupalabdhiḥ svabhāvānupalabdhiś ceti. na tāvad viruddhopalabdheḥ pramāṇāntarasyātyantābhāvo, dṛśyātmano viruddhasya vidhānenetarābhāvasādhanāt, sannihitadeśa eva pratiyogyabhāvasiddheḥ. etena viruddhakāryopalabdhir api vyākhyātā, tasyā api pratiṣedhyavirodhisannidhāpanadvāreṇābhāvasādhakatvāt. kāraṇānupalabdhir api taddeśāśaṅkitakāryasyāivābhāvaṃ sādhayati na sarvatra, svayam asiddhatvāt. svabhāvānupalabdhir apy ekajñānasaṃsargipadārthopalambharūpā taddeśa eva pratidvandvyabhāvaṃ gamayati. ataḥ pramāṇāntarasyāpi kvacin niṣedhaḥ syān, na sarvatra. tan na pramāṇāntarabādhakaṃ samasti.\n[NAV_1.19] pratyakṣānumānayoś ca prāmāṇyaṃ kuta iti cintyam. na tāvat pratyakṣāt, tasya nirvikalpakatayā sato 'py asatkalpatvāt. tatpṛṣṭhabhāvī vikalpas tu na svalakṣaṇāmbhodhimadhyam avagāhate; tat kathaṃ tatrāpraviṣṭas tatsvarūpaṃ niścinuyāt. apramāṇabhūtāc ca tasmāt prāmāṇyanirṇaya iti nibiḍajaḍimāviṣkaraṇaṃ bhavatām. anumānāt prāmāṇyanirṇaya iti cen, na, tasyāpi svalakṣaṇād bahiḥ plavanāt. aprāmāṇyavyavacchedas tena sādhyata iti cen, na, vyavacchedasya vyavacchinnāvyatirekād, itarathāndhakāranartanakalpam anumānam āsajyeta, nirviṣayatvāt. kiṃ ca, tatprāmāṇyanirṇāyakam anumānaṃ pramāṇam apramāṇaṃ vā? na tāvad apramāṇam, tataḥ prāmāṇyāsiddheḥ. nāpi pramāṇaṃ, tatprāmāṇyasādhakābhāvāt. na hi pratyakṣāt tatsiddhir, vikalpaśūnyatayākiñcitkaratvād ity uktam. anumānāt tu tatsādhane vikalpayugalaṃ tadavastham evāvatiṣṭheta, tatprāmāṇyasādhane 'py anumānakalpanety anavasthā. kiṃ ca, gṛhītasambandhasyānumānaṃ pravarteta, sambandhas trikālagocaro grāhyo, na ca pratyakṣaṃ taṃ lakṣayituṃ kṣamate, pūrvāparakṣaṇatruṭitarūpavārtamānikakṣaṇagrahaṇaparyavasitasattākatvāt, taduttarakālabhāvino vikalpasyāpi vyāvahārikābhiprāyeṇa tanniṣṭhatābhyupagamāt. anumānād grahīṣyatīti cen nanu tad api sambandhapūrvakaṃ pravarteta, tadgrahaṇe 'pīyaṃ vārtety anavasthā. tasmād anumānam abhilaṣatā gatyantarābhāvāt tatsambandhagrahaṇapravaṇas trikālagocaro 'vyabhicārī vitarko 'bhyupagantavyaḥ. tathā ca prastutataddvaividhyasya vighaṭitatvād, anyad api yad evaṃvidham avisaṃvādi jñānaṃ tat pramāṇam astv ity alaṃ śuṣkābhimāneneti. yadi punaḥ sādhyārthānyathānupapannahetusampāditam anumānam iṣyeta, tadā pratyakṣam anumānaṃ cety api dvaividhyaṃ ghaṭām aṭed eva; pratyakṣavyatiriktajñānasya sāmastyenānumāne 'ntarbhāvasambhavāt, anyathānupapannārthāntaram antareṇa parokṣārthaviṣayapratīter abhāvād iti.\n[NAV_1.20] sāmpratam anyathā sūtrāvayavenāiva prakṛtaniyamakāraṇam āha: meyaviniścayād iti dvidhaiveti ca kākākṣigolakanyāyenātrāpi sambandhanīyam. tataś cāyam artho: dvābhyām eva prakārābhyāṃ meyasya grāhyārthasya viniścayāt svarūpanirṇayād; dve eva yathokte pramāṇe na nyūnam adhikaṃ ceti. ayam atrābhiprāyaḥ: svasaṃvedanaṃ prati nikhilajñānānām ekarūpatayā sākṣātkaraṇacaturatvān nāsty eva bhedaḥ; bahirarthaṃ punar apekṣya kaścic cakṣurādisāmagrībalalabdhasattākaḥ svāvayavavyāpinaṃ kālāntarasaṃcariṣṇuṃ sthagitakṣaṇavivartam alakṣitaparamāṇupārimāṇḍalyaṃ sannihitaṃ viśadanirbhāsaṃ sāmānyam ākāraṃ sākṣātkurvāṇaḥ prakāśaḥ prathate, tatra pratyakṣavyavahāraḥ pravartate. yaḥ punar liṅgaśabdādidvāreṇa niyatāniyatasāmānyākārāvalokī parisphuṭatārahitaḥ khalv ātmano 'rthagrahaṇapariṇāmaḥ samullasati sa parokṣatāṃ svīkaroti. na cāitau prakārau vihāya prakārāntareṇa jñānapravṛttiṃ paśyāmo, na cāpaśyantaḥ pramāṇāntaraparikalpanaṃ kṣamāmahe, na ca dvayoḥ prathamānayor ekaṃ nihnuvānam apekṣāmahe, viśeṣābhāvāt. tasmād etad eva dvaividhyam urarīkartavyam iti sthitam.\n[NAV_2.0] sāmprataṃ yad asmābhiḥ prāg vivṛṇvadbhir vyudapādi, yad uta vipratipannāvyutpannavyāmohāpohasaham ihedaṃ pramāṇalakṣaṇam iti tatsūtramātradarśanād eva vimalabuddhayo 'vagaccheyuḥ. mandamatayas tu tāvatā na bhotsyanta iti -- taddhitavidhitsayā vyaktaṃ pramāṇalakṣaṇābhidhānaphalaṃ pratipipādayiṣur api sapūrvapakṣaṃ nirākāṅkṣaṃ lakṣayeyus ta iti tāvat pūrvapakṣam utthāpayann āha:\nprasiddhāni pramāṇāni vyavahāraś ca tatkṛtaḥ /\npramāṇalakṣaṇasyoktau jñāyate na prayojanam // NA_2 //\n[NAV_2.1] iha vacanam uccārayatā vimṛśyabhāṣiṇā pratyavamṛśyaṃ, kim idaṃ māmakaṃ vacanaṃ śrotṛsaṃskārādhāyakam uta neti. itarathā paryālocitakāritāsya hīyate. śrotṛsaṃskārādhāyakaṃ ced uccārayaty, anyathā viparyaya iti. etat tu pramāṇalakṣaṇavākyaṃ sakalajanānādiprarūḍhārthapratyāyakatvād aśrotṛsaṃskārādhāyakam, yata āha: prasiddhāni praruḍhāni, nādhunā sādhyānīty arthaḥ. pramāṇāni pratyakṣādīni, parokṣagatabhedāpekṣayā bahuvacanaṃ vyaktibhede sāmānyam api kathañcid bhidyata itidarśanārtham. tathā hi: tad avivakṣitavyaktikam ekarūpatāṃ bibharti pramāṇam iti; vyaktyavacchedena punar avacchidyamānaṃ nānātāmādatte pratyakṣānumānaśābdāni pramāṇānīti, vyaktivyatiriktāvyatiriktarūpatvāt tasya. tathā hi: śabdāc cakṣurāder vā dūrād vṛkṣa iti pratyaye dhavakhadirapalāśādiviśeṣānapekṣayā sādhāraṇaṃ vṛkṣatvam eva cakāsti, tasmāt tat tebhyo bhinnaṃ, tadvyatirekiṇākāreṇa jñāne pratibhāsanād, ghaṭādivat. parisphuṭadhavakhadirapalāśādiviśeṣāvalokanavelāyāṃ tu na tad, atirekiṇā rūpeṇa prakāśata ity abhinnaṃ, tadavyatiriktasya saṃvedanāt, tatsvarūpavat. viśeṣābhinnam eva rūpaṃ tāttvikaṃ sāmānyasya, tasyāiva dāhapākādyarthakriyākṣamatvād, bhinnaṃ punaḥ kalpanābuddhiviṭhapitatvād avasturūpam iti cen, na, dvayoḥ prakāśamānayor ekasya nihnotum aśakyatvāt. anyathā bhinnam eva rūpaṃ svābhāvikam itarat tu kalpanābuddhidarśitam ity api vadatāṃ na vadanabhaṅgaḥ syāt. arthakriyākāritāviśeṣas tu bhinne 'pi rūpe na durupapādas, tasyāpi jñānasādhāraṇavyavahārakaraṇadakṣatvāt. na cārthakriyā vastulakṣaṇam iti nivedayiṣyāmas, tasmāt sarvatra bhinnābhinnau sāmānyaviśeṣāv iti darśanārtho bahuvacananirdeśaḥ. āsatāṃ tāvat pramāṇāni.\n[NAV_2.2] vyavahāraś ca tatkṛtaḥ prasiddha iti sambandhaḥ. caśabdo 'piśabdārthaḥ. tenāyam artho: yadarthaṃ pramāṇaparīkṣaṇam asāv api jalapānaśītatrāṇādir vyavahāro 'nādiprarūḍhaḥ, tan nirarthakaṃ pramāṇalakṣaṇābhidhānam ity abhiprāyavān api paraḥ paruṣatāparijihīrṣayātmano 'nyathā prāha: pramāṇalakṣaṇasyoktau pararūpavyāvartanakṣamāsādhāraṇapramāṇadharmakathanarūpāyāṃ jñāyate nirṇīyate 'smābhir na prayojanaṃ tatphalam, atisūkṣmatvāt tāvakābhisandher iti kākvā praśnayaty ulluṇṭhayati ceti. kiṃ ca, pramāṇalakṣaṇam aniścitaṃ vābhidhīyate, niścitaṃ vā svarūpeṇeti pakṣadvayam. na tāvad aniścitam, aniścitasya lakṣaṇatvāyogād, unmattakavirutavat. atha niścitaṃ, tat kim apramāṇāt pramāṇād vā. na tāvad apramāṇād, apramāṇasya niścāyakatvāyogāt. yadi punar apramāṇam api niścāyakam iti saṅgīryeta, tadā pramāṇaparyeṣaṇaṃ viśīryeta, nairarthakyāpatter, apramāṇād api niścāyābhyupagamāt. atha pramāṇāt, tat kim alakṣaṇaṃ lakṣaṇopetaṃ vā. alakṣaṇaṃ cen niścāyakaṃ pramāṇam, tarhi sarvapramāṇānāṃ lakṣaṇābhidhānam anarthakaṃ, tadvyatirekeṇāpy arthaniścayasiddher, bhavadabhipretalakṣaṇaniścāyakapramāṇavat. atha lakṣaṇopetaṃ, tatrāpi vikalpayugalam anuvāritaprasaram anudhāvati: tallakṣaṇaṃ niścitam aniścitaṃ vā. na tāvad aniścitaṃ lakṣaṇaṃ lakṣyaṃ lakṣayati. niścayo 'pi pramāṇād apramāṇād vā. apramāṇān niścayāsiddheḥ pramāṇād iti vaktavyam. tad apy alakṣaṇaṃ salakṣaṇaṃ vā. alakṣaṇatve pūrvasyārthagrahaṇe kiṃ kṣūṇam. salakṣaṇatve tallakṣaṇaṃ nirṇītam anirṇītaṃ veti tad evāvartate. tan na pramāṇalakṣaṇābhidhānopāyo 'sti, tasmāt prasiddhāni pramāṇānīty aṅgīkartavyam iti.\n[NAV_3.0] adhunācāryo gṛhītas tāvakīno 'bhiprāyo 'smābhir iti paraṃ pratyāyayaṃs tanmatam anudrāvya tad evānumanyamānas tathāpi lakṣaṇokteḥ sāphalyamāvedayann āha:\nprasiddhānāṃ pramāṇānāṃ lakṣaṇoktau prayojanam /\ntadvyāmohanivṛttiḥ syād vyāmūḍhamanasām iha // NA_3 //\n[NAV_3.1] etad abhyadhāyi bhavatā, yathā prasiddhāni pramāṇāni, tatas teṣāṃ lakṣaṇoktāv asādhāraṇadharmakathanaviṣaye prayojanaṃ phalaṃ, kim iti śeṣas, tad etad ayuktam. yato yady api pratiprāṇiprasiddhāni pramāṇāny, anyathā tatkṛtanikhilavyavahārocchedaprasaṅgāt, taducchede ca dṛṣṭahānyādyāpatteḥ, tathāpi kecid vitatamohāvaṣṭabdhāntaḥkaraṇās tatsvarūpam anubhavanto 'pi na lakṣayanti, tatas tān avalokayatām asmākaṃ tadviṣayakṛpāparītacetasāṃ yathāvasthitapramāṇalakṣaṇāvirbhāvanadvāreṇa vyāmoham eteṣām apasārayāma iti pramāṇalakṣaṇābhidhānaṃ prati pravartate cetaḥ. tad idaṃ prayojanaṃ: tadvyāmohanivṛttiḥ syād iti; tasmin pramāṇalakṣaṇe vyāmoho viparītābhyupagamavatāṃ viparyāsalakṣaṇas tīrthyānāṃ pramāṇāpramāṇavivekavikalānām, anadhyavasāyātmakas tu mugdhabuddhīnāṃ laukikānām, tasya nivṛttir aviparītalakṣaṇāvagamād apagama ity arthaḥ, sā syād bhavet. keṣām ity āha: vyāmūḍhaṃ viparītagrahagrastaṃ vicittatāṃ gataṃ mano 'ntaḥkaraṇaṃ yeṣāṃ te tathā teṣām; iheti loke -- tad ayaṃ tātparyārthaḥ. yady anādi prasiddhaṃ pramāṇalakṣaṇaṃ prati na kecid api vyāmuhyeyus tadā yad bhavadbhiḥ prāg udagrāhi: ‘nirarthakaṃ pramāṇalakṣaṇābhidhānam'; iti tad yuktam eva syāt. na cāitad evaṃ; tatra vyāmūḍhānāṃ darśanāt. etena yad adāyi dūṣaṇaṃ ‘pramāṇalakṣaṇam aniścitaṃ niścitaṃ vābhidhīyata'; ityādi tad api siddhasādhyatāmadhyapratibaddhatvān na bādhāvidhāyy asmākam iti mantavyam. vyāmūḍhamanaso 'pi prati pramāṇalakṣaṇaprakāśane tal lagatīti cen, na, svasaṃvedanasiddhasya vacanena prakāśanāt, tasya vyāmohāpoha eva vyāpārāt. yathā viviktabhūtalāvalokane 'py adhyakṣāt yo ghaṭādivaiviktyaṃ na pratipadyate, kudarśanavyāmohāt, taṃ pratyucyeta: ‘nāsty atra ghaṭa, upalambhakāraṇasamagratāyām apy anupalambhād', vaiviktyaṃ hi tatrādhyakṣasiddhaṃ, vacanād vyāmoho nivartyeta; tathehāpi vidvadbhir draṣṭavyam. nirṇītaṃ tallakṣaṇam adhyakṣeṇa, tasya vyavasāyarūpatvād, vacanaṃ punar viparītāropanirākaraṇe vyāpriyata iti sthitam. tad evaṃ pramāṇalakṣaṇaṃ sāmānyena pratipādya tadgataṃ kucodyaṃ paryahāry ācāryeṇa.\n[NAV_4.0] adhunā tadviṣayām eva saṃkhyāvipratipattiṃ nirācikīrṣatā ye pratyakṣaparokṣalakṣaṇe pramāṇavyaktī prāk prakrānte, tayor api lakṣaṇaṃ prati vipratipadyante 'pare. atas tallakṣaṇam api vaktavyam iti tāvat pratyakṣalakṣaṇam abhidhātukāma āha:\naparokṣatayārthasya grāhakaṃ jñānam īdṛśam /\npratyakṣam, itaraj jñeyaṃ parokṣaṃ grahaṇekṣayā // NA_4 //\n[NAV_4.1] tatra pratyakṣam iti lakṣyanirdeśaḥ, aparokṣatayārthasya grāhakaṃ jñānam iti lakṣaṇanirdeśaḥ. parokṣo 'kṣagocarātītas, tato 'nyo 'parokṣas, tadbhāvas tattā tayā, sākṣātkṛtatayeti yāvat. aryata ity artho 'vagamyata iti hṛdayam; arthyata iti vārtho dāhapākādyarthakriyārthibhir abhilaṣyata iti yāvat. tasya grāhakaṃ vyavasāyātmakatayā sākṣāt paricchedakaṃ yaj jñānaṃ, tad īdṛśam itīdṛg eva pratyakṣam iti saṇṭaṅkaḥ. tatra jñānagrahaṇena yat sāṃkhyāḥ prāhuḥ: ‘śrotrādivṛttiḥ pratyakṣam'; iti tat tiraskaroti, śrotrādīnāṃ prakṛtivikāratayā tadvṛtter vyāpāralakṣaṇāyā jaḍatayā pratyakṣatvāyogād; arthaparicchittihetutayā pratyakṣatve ālokādijaḍakāraṇakalāpavyāpārasyāpi pratyakṣatāpadyeta, viśeṣābhāvād iti.\n[NAV_4.2] arthasya grāhakam ity asya grahaṇekṣayeti vakṣyamāṇapadasāpekṣatvād, amunā bahir api ye 'rthakalākalanavikalaṃ sakalam api jñānaṃ pralapanti tān nirasyati; svāṃśagrahaṇe hy antaḥsaṃvedanaṃ vyāpriyate yathā -- tathā bahir apītarathārthavaj jñānasantānāntarāṇy api viśīryeran, svapnadṛṣṭāntena tadanumānasyopaplavamātratāpatteḥ, svavijñānasyāiva tathā tathā vijṛmbhaṇāt. tathā ca pramāṇaprameyapratipādyapratipādakakāryakāraṇabhāvādayaḥ pralīyerann, ātmavyatirekeṇātmīyapūrvottarakṣaṇayor api jñānasya pravṛttinirodhāpatteḥ. advayavijñānatattvasādhanenānukūlam ācarasīti cet, syād etat, yadi bhavataḥ pramāṇaparidṛṣṭasakalavyavahārocchedena kudarśanavāsanāhitādṛṣṭādvayatattvaparikalpanāt pratikūlaṃ na syāt. tan nārthaviraheṇa bahiḥpramāṇabhūtajñānollāso 'sti, nirhetukatvaprasaṅgād iti.\n[NAV_4.3] grāhakam iti ca nirṇāyakaṃ draṣṭavyam, nirṇayābhāve 'rthagrahaṇāyogāt. tena yat tāthāgataiḥ pratyapādi: ‘pratyakṣaṃ kalpanāpoḍham abhrāntam'; iti tad apāstaṃ bhavati, tasya yuktiriktatvāt. tathā hi: te nirvikalpakatve 'dhyakṣasyāyuktīḥ kheṭayanti -- kiledam arthasāmarthyenodīyate, sannihitārthakriyāsamarthārthagrāhakatvāt. na cārthe dhvanayaḥ santi, taddhetuvilakṣaṇakāraṇāntarajanyatvāt, tataś cāsāv upanipatya svagocaraṃ saṃvedanam utthāpayan svākāram anukārayati. tan na tadgrāhiṇi vijñāne śabdasaṃśleṣo yuktaḥ. kiṃ ca, yady utpādakārthopayoge 'pi taṃ tāvan na gṛhṇīyāt, saṃvedanam api tu smaraṇasampāditaṃ tadabhidhāyakadhvanisaṃyojanaṃ pratīkṣamāṇaṃ tāvad āsīta, tarhi datto jalāñjalir arthagrahaṇasya. tathā hi: tam artham apaśyaṃs tasmin gṛhītasaṅketaṃ tadabhidhāyakadhvaniṃ nānusmaraty, upāyābhāvād, ananusmaraṃś ca purovartiny arthe na yojayati, smṛtyupasthāpanavyatirekeṇa tadyojanāśakter, ayojayaṃś ca bhavadabhiprāyeṇa na paśyatīti dhāndhyād āndhyamāpadyeta. yadi cendriyajam api jñānaṃ vikalpakaluṣitam iṣyeta, tadā tad api manorājyādivikalpavad vikalpāntarāvirbhāve sati nivarteta; na cāitad asti, sannihitagopiṇḍagocarasya cakṣurjasaṃvedanasyāśvādiviṣayavikalpodaye 'py anivartanāt, saṃhṛtasakalavikalpasyāpi ca parisphuṭasannihitārthaviṣayadarśanasiddheḥ. tan nākṣajaṃ jñānaṃ śabdasamparkam anubhavatīti.\n[NAV_4.4] atra pratividhīyate -- yat tāvad uktam: aśabdakārthasāmarthyodbhavatvād dhvanirahitam adhyakṣam iti, tad ayuktaṃ, na hi śabdāsampṛktārthajam ity etāvatāivābhilāpavinākṛtam iti vaktuṃ śakyam, anyathā jaḍārthajanitam iti jaḍam api tat syāt. atha bodharūpamanaskārasāhityān na jaḍam iti brūṣe, tathā saty abhilāpasaṃsṛṣṭamanaskārasanniyogāt sābhilāpam api syāt. kiṃ ca, viviktāḥ paramāṇavaḥ svākārārpaṇadvāreṇa svagocaraṃ jñānam utpādayantaḥ katham asantam ātmani svāvayavavyāpinaṃ kālāntarasaṃcariṣṇum ākāraṃ tatra prathayanti. vibhramād iti cen, na, nedānīm arthe yad asti tad eva pratibhāti, tatrāsato 'pi sthūrākārasya pratibhāsanāt. tathā śabdo 'pi. yady avidyamāno 'rthe tadgrāhiṇi jñāne pratibhāseta kiṃ kṣūyeta? yac coktam: ‘smaraṇajanitaśabdasaṃyojanaṃ pratīkṣamānam arthopayoge 'pi yady āsītety'ādi yāvad ‘āndhyam āpadyeta', tat tāvakapakṣe 'pi samānam. tathā hi: svalakṣaṇaviṣayendriyajanirvikalpakajñānasadbhāve 'pi na tāvad idaṃtayānidaṃtayā vārthavyavasthitir, yāvad vidhipratiṣedhadvāreṇa vikalpayugalakaṃ pāścātyaṃ nodayate, yatrāivāṃśe vikalpaṃ janayati, tatrāivāsya pramāṇatetivacanān, nirvikalpakasya sato 'pi vyavahāraṃ praty asatkalpatvāt. sa ca vikalpaḥ saṅketakālabhāvitam abhilāpasāmānyam anusmarata evotpattum arhati, abhilāpasāmānyasmaraṇabījaṃ ca kutaḥ prabudhyeta? tādṛśadarśanād iti cen, nanu tad api darśanaṃ nirvikalpakatvād arthaṃ nātiśete, tat kathaṃ sāmānyaviṣayavikalpabījaṃ prabodhayet? arthaḥ punaḥ sāmānyavyavasāyātmikāṃ buddhiṃ na janayed iti bhavatāṃ kadāgrahaḥ. tad arthavat tadviṣayaṃ darśanaṃ vyavasāyaśūnyatvān nābhilāpasāmānyagocarasmaraṇabījaṃ prabodhayati; tad aprabuddhaṃ na smaraṇaṃ janayaty; ajātaṃ smaraṇaṃ na śabdaṃ yojayaty; ayojitaḥ śabdo nārthaṃ niścāyayaty; aniścito 'rtho na vyavahāram avataraty; anavatīrṇo nādṛṣṭād viśiṣyate; aviśiṣṭaḥ pramātur āndhyaṃ lakṣayatīti. tasmād yathā kathañcinnirṇayābhāvāt svayam apratītam api nirvikalpakadarśanaṃ vāsanāprabodhadvāreṇa vikalpam utthāpyātmavyāpāram abhilāpayati katicidaṃśaviṣayaṃ, tathārtho 'pi yadi cakṣurādisāmagryantaḥpātitvenāpratīta eva svayaṃ, tathāsvabhāvatvāt, saṅketakālabhāvitābhilāpasāmānyaviṣayātmasaṃskāraprabodhadvāreṇātmaviṣayam abhilāpasaṃsṛṣṭaṃ saṃvedanam ullāsayen nātyantam ayuktaṃ paśyāmaḥ. na cāyaṃ savikalpako bodho manorājyādivikalpakalpaś, cakṣurādisāmagrīsampādyatvād, itarasya tu manomātraprabhavatvāt. ataḥ kathaṃ tadvikalpāntarāvirbhāve nivarteta? mānasavikalpasyāiva vikalpāntareṇa nivartanād, asya tu kāraṇasāmarthyena balāt pravṛtteḥ. etena saṃhṛtasakalavikalpāvasthāyāṃ nāiṣa prāduḥṣyād ity etad api pratikṣiptam, asya pramātur icchayā saṃhartum aśakyatvān, mānasavikalpasaṃharaṇa eva tatsāmarthyopapatter iti. etac ca śabdasampṛktapratyakṣapakṣād apy ekāntanirvikalpakapratyakṣapakṣasya pāpīyastāṃ darśayadbhir asmābhir udagrāhi.\n[NAV_4.5] paramārthataḥ punaḥ pratyakṣe sākṣāc chabdollekho neṣyate, viśadavyavasāyenārthasākṣātkaraṇacaturatvāt tasya. kevalaṃ tad api sannihitaṃ parisphuṭaṃ svāvayavavyāpinaṃ kālāntarasaṃcariṣṇuṃ sthagitakṣaṇavivartam alakṣitaparamāṇupārimāṇḍalyaṃ padārthāntaraiḥ saha samānāsamānākāraṃ svaparamāṇūnāṃ sāmānyākāraṃ stambhādhikaṃ padārthaṃ gocarayatīti savikalpakam ity ucyate, paraparikalpitakṣaṇakṣayiviviktaparamāṇulakṣaṇasvalakṣaṇagrahaṇapravaṇanirvikalpakapratyakṣapratiṣedhārthaṃ kathañcidabhilāpasaṃsargayogyagocaratādarśanārthaṃ vā. evaṃ ca pratyakṣagocarīkṛte 'rthe saṃjñāsaṃjñisambandhagrahaṇādayas tadviṣayāḥ śābdavyavahārāḥ sarva eva nirupacaritā ghaṭanta ity uktaṃ bhavati. yadi punaḥ śabdasaṃsargayogyapratibhāsam adhyakṣaṃ na syāt, tataḥ ko doṣa iti ced, vikalpānutthānena sakalavyavahārocchedaprasaṅgaḥ. tathā hi: nirvyavasāyaṃ darśanam atyantapāṭavopetam api smṛtibījādhānaṃ taduttarakālabhāvi vā tādṛśārthadarśanaṃ tatprabodhanam abhyāsavāsanāpāṭave 'pi na vidhātum alaṃ, yataḥ sāmānyavikalpotpattyā vyavahāraḥ pravarteta, kṣaṇikatvādiṣu sakalakālaṃ nirvikalpakādhyakṣadṛṣṭatayābhyupagateṣv api tadadarśanāt. tasmād yatra kutracid arthāṃśe pāścātyavyavahārapravṛttis tatra prācīnaṃ saṃvedanaṃ nirṇāyakam abhyupagantavyam, anyathā kṣaṇikatvādyaṃśavat sarvāṃśeṣu vyavahāraḥ pralīyeta. tan na kadācana kalpanāpoḍhatvaṃ pratyakṣasya pramātur api pratītigocaracāritām anubhavati. apratītaṃ cāstīti śraddhātuṃ duḥśakam, atiprasaṅgād ity alakṣaṇam.\n[NAV_4.6] abhrāntatvam api na jāghaṭīti, bhavadabhiprāyeṇa sthirasthūrārthagrāhiṇaḥ saṃvedanasya viparyastarūpatvāt, tadviparītasya tu svapnakāle 'py aprakāśamānatvāt. tad yadi yathāvasthitārthagrāhitvam abhrāntatvaṃ, tan na sambhavaty eva, viviktakṣaṇakṣayiparamāṇūnāṃ kadācid apy apratibhāsāt, teṣāṃ ca pāramārthikatvāt. atha vyāvahārikābhiprāyeṇa yad idaṃ ghaṭādikaṃ svalakṣaṇam arthakriyākṣamaṃ, tatra yan na bhrāmyati tad abhrāntam ity abhipretaṃ, tarhi kalpanāpoḍhapadam utsāraṇīyam, idānīm anena sahāvasthānābhāvād, vyavahārāvatāriṇo ghaṭādisvalakṣaṇasya nirṇayenāiva grahaṇād, anyathā vyavahārāpravṛtter, dṛṣṭasyāpy adṛṣṭānatiśayanāt. tasmād vyavasāyātmakam adhyakṣam ity etad eva cārv iti sthitam.\n[NAV_4.7] aparokṣatayety anena tu parokṣalakṣaṇasaṅkīrṇatām adhyakṣasya pariharati, tasya sākṣātkāritayā arthagrahaṇarūpatvād iti. īdṛśam ity amunā tu pūrvoktanyāyāt sāvadhāraṇena viśeṣaṇakadambakasacivajñānopapradarśanāt paraparikalpitalakṣaṇayuktasya pratyakṣatāṃ pratikṣipati. evaṃ ca yad āhur: "indriyārthasannikarṣotpannaṃ jñānam avyapadeśyam avyabhicāri vyavasāyātmakaṃ pratyakṣam" tathā "satsamprayoge puruṣasyendriyāṇāṃ buddhijanma tat pratyakṣam" ityādi tad ayuktam ity uktaṃ bhavaty, apūrvaprādurbhāvasya pramāṇabādhitatvād, atyantāsatāṃ śaśaviṣāṇādīnām apy utpattiprasaṅgāt. tasmād idam ātmarūpatayā vidyamānam eva viśeṣakṛddhetukalāpasannidhānāt sākṣād arthagrahaṇapariṇāmarūpatayā vivarteta; tathā cotpannajanmādiviśeṣaṇaṃ na sambhavet. athāivaṃvidhārthasūcakam evāitad ity ācakṣīthās, tathā saty avigānam evety āstāṃ tāvat.\n[NAV_4.8] adhunā parokṣalakṣaṇaṃ darśayati: itarad ityādi. aparokṣatayārthasya grāhakaṃ jñānaṃ pratyakṣam ity uktam, tasmād itarad asākṣād arthagrāhakaṃ jñānaṃ parokṣam iti jñeyam avagantavyam. etad api svasaṃvedanāpekṣayā pratyakṣam eva, bahirarthāpekṣayā tu parokṣavyapadeśam aśnuta iti darśayann āha: grahaṇekṣayeti; iha grahaṇaṃ prakramād bahiḥ pravartanam ucyate, 'nyathā viśeṣaṇavaiyarthyāt; tasyekṣāpekṣā tayā; bahiḥpravṛttiparyālocanayeti yāvat. tad ayam artho: yady api svayaṃ pratyakṣaṃ, tathāpi liṅgaśabdādidvāreṇa bahirviṣayagrahaṇe 'sākṣātkāritayā vyāpriyata iti parokṣam ity ucyate. etac ca bubhutsitārthānyathānupapannārthāntarapratītivaśād udayadharmakaṃ iti. sāmānyalakṣaṇasadbhāvād ekākāram api vipratipattinirākaraṇārthaṃ dvidhā bhidyate, tad yathā: anumānaṃ śābdaṃ ceti. yato 'dyāpi śabdasyārthānyathānupapannatvam eva pare na pratipadyante, na cāpṛthakkṛtasya tadviviktaṃ vaktuṃ śakyam, ato bhedenopanyāsaḥ.\n[NAV_5.0] tatra tāvad anumānalakṣaṇam abhidhitsur āha:\nsādhyāvinābhuno liṅgāt sādhyaniścāyakaṃ smṛtam /\nanumānaṃ, tad abhrāntaṃ pramāṇatvāt samakṣavat // NA_5 //\n[NAV_5.1] ihāpy anumānam iti lakṣyanirdeśaḥ, tasya prasiddhatayā anūdyatvāt. sādhyāvinābhuno liṅgāt sādhyaniścāyakam iti lakṣaṇanirdeśaḥ, tasyāprasiddhatayā vidheyatvād iti. atrāpy anumānaśabdasya kartrādikārakavyutpattikrameṇārthakathanaṃ pramāṇaśabdavad draṣṭavyam. tataś cehāpi liṅgagrahaṇasādhyāvinābhāvitvalakṣaṇaliṅgasambandhasmaraṇakālāt [Anu] paścān mīyate paricchidyate 'rtho 'numeyaḥ pāvakādir yena jñānena tad anumānam iti. tat kiṃbhūtam ity āha: sādhyaniścāyakam iti -- sādhanam arhati, sādhayituṃ vā śakya iti sādhyo 'numeya ity arthaḥ; tasya niścāyakaṃ tatsvarūpanirṇāyakam iti yāvat. tat kuta ity āha: liṅgāl -- liṅgyate gamyate 'rtho 'neneti liṅgaṃ hetus tasmāt. kiṃbhūtād ity āha: sādhyāvinābhuna iti -- vinā bhavatīti vinābhu, tato 'nyad avinābhu, sādhyenāvinābhu sādhyāvinābhu, sādhyaṃ vimucya yan na bhavatīty arthaḥ, tasmāt sādhyaniścāyakaṃ jñānaṃ tad anumānam. smṛtam abhipretaṃ nītividbhir iti sambandhaḥ. tatra liṅgāt sādhyaniścāyakam ity anenānumānasya pratyakṣaśābdalakṣaṇasaṅkīrṇatāṃ vārayati. sādhyāvinābhuna ity anena parapraṇītaliṅgalakṣaṇavyudāsam ācaṣṭe.\n[NAV_5.2] tataś ca yat pare procuḥ -- pakṣadharmatvānvayavyatirekalakṣaṇarūpatrayopalakṣitāni trīṇy eva liṅgāni: anupalabdhiḥ svabhāvaḥ kāryaṃ ceti; tad uktam:\n"anumeye 'tha tattulye sadbhāvo, nāstitāsati /\nniścitānupalambhātmakāryākhyā hetavas traya" // iti;\n[NAV_2] tathānye: "'syedaṃ kāryaṃ kāraṇaṃ saṃyogi samavāyi virodhi ceti laiṅgikam" iti, tathā: "pūrvavac cheṣavat sāmānyatodṛṣṭam" ityādi -- tad bālapralapitaprāyam ity avagantavyaṃ, sarvatra sādhyāvinābhāvitvasyāiva gamakatvāt, tadrahitasya tu trailakṣaṇyalakṣitasyāpy agamakatvād, itarathā tatputratvādīnām api gamakatvaprasaṅgān, niyamavat. trailakṣaṇyaṃ lakṣaṇaṃ, na yatkiñcit, tenāyam aprasaṅga iti cen, na, niyamena sādhyāvinābhāvitvasyāivoddīpanāt; tac ced asti kiṃ trailakṣaṇyāpekṣayā, tasyāiva gamakatvāt. tathā hi: jalacandrān nabhaścandraṃ, kṛttikodayāc chakaṭodayaṃ, puṣpitāikacūtāt puṣpitāśeṣacūtān, candrodayāt kumudākaraprabodhaṃ, vṛkṣāc chāyām ityādi pakṣadharmatvavirahe 'py anumimīmahe. kālādikas tatra dharmī samasty eva, tatra pakṣadharmatā liṅgasya gṛhyata iti cen, nātiprasaṅgād, evaṃ hi śabdasyānityatve sādhye kākakārṣṇyāder api gamakatvaprasaktes, tatrāpi lokāder dharmiṇaḥ kalpayituṃ śakyatvāt. tathānvayavikalo 'py anityaḥ śabdaḥ, śrāvaṇatvād ity ayaṃ samyagghetutayā samarthayituṃ śakya iti, nānvayo 'pi hetor lakṣaṇam. tathā hi: tāvakākūtenāiva sakalaṃ sattvam anityatayā kroḍīkṛtam iti bhāvadharmaḥ śrāvaṇatvaṃ katham anityatāṃ vihāya vipakṣe vartitum utsaheta, tadvikalasya niḥsvabhāvatāpatter, anityatāvinirmuktasya sattvasyāsambhavāvat. etena sātmakaṃ jīvaccharīraṃ, prāṇādimattvān, nirātmakatve tadvaikalyaprasaṅgād, ghaṭādivad ity ayam api gamako vyākhyātaḥ, sādhyārthānyathānupapannatvasyātrāpi sadbhāvāt, pakṣadharmatvānvayayos tv alakṣaṇatayā pratipādanāt.\n[NAV_5.3] tathā kāryasvabhāvānupalabdhirūpaliṅgatrayaniyamo 'pi kila tādātmyatadutpattilakṣaṇasambandhāstitvam eteṣv eveti yaḥ kriyate, so 'py ayuktaḥ, prakṛtasambandhadvayavikalasyāpi rūpāde rasādigamakatvadarśanāt. mā bhūt tasya tādātmyatadutpattibhyāṃ gamakatvaṃ, samavāyād bhaviṣyati, tathāpi nānyathānupapannatvam eva hetor lakṣaṇam iti yadi vaiśeṣiko manyeta, so 'nyathā nirloṭhanīyaḥ. sa hi vikalpataḥ paryanuyojyaḥ: samavāyibhyaḥ samavāyo 'bhinno bhinno vā. yady abhinnaḥ, samavāyina eva tarhi, na samavāyaḥ, tadavyatiriktatvāt, tatsvarūpavat. bhinnaś cet, sa kathaṃ teṣu varteta: sāmastyenāhosvid ekadeśena? tad yadi sāmastyena, tad ayuktaṃ, samavāyabahutvaprasaṅgāt, pratisamavāyi tasya parisamāptatāvāpteḥ. athāikadeśena, tad apy acāru, sāṃśatāprasaṅgena niravayavatvakṣateḥ, svāṃśavartane 'pi sāmastyāikadeśacodyāvatārāc ca. tatrāpi sāmastyapakṣe bahutvaṃ tadavastham eva. ekadeśapakṣe tv aṃśāntaraprasaṅgenānavasthā. tan na samavāyabalāt gamakatāṃ praty āśāvidheyā, tasyāiva tatra duḥsthitatvāt. etena saṃyogino 'pi gamakatā pratyuktā, samānadūṣaṇatvāt. virodhino 'pi viruddhābhāvagamakatvam anyathānupapannatvam eva sūcayati, tadabhāve gamakatvāyogāt.\n[NAV_5.4] evaṃ paraparikalpitam anyad api liṅgalakṣaṇaṃ yad gamakatāṅgaṃ tad anyathānupapannatvaṃ na vyabhicarati, sādhyaṃ vināpy upapadyamānasya gamakatāvaikalyād iti; atrāiva vyāpake liṅgalakṣaṇe 'ntarbhāvanīyaṃ, viparītaṃ tu nirasanīyam iti sthitam.\n[NAV_5.5] tad evam anumānalakṣaṇaṃ pratipādyādhunā yac chauddhodaniśiṣyakair nyagādi, yad uta -- bhrāntam anumānam, sāmānyapratibhāsitvāt, tasya ca bahiḥsvalakṣaṇe vyatirekāvyatirekavikalpābhyām apākriyamāṇatayāyogāt, tadrūpatayā ca tena tasyādhyavasāyād, atasmiṃs tadgrahaṇasya ca bhrāntilakṣaṇatvāt. prāmāṇyaṃ punaḥ praṇālikayā bahiḥ svalakṣaṇabalāyātatvād anumānasya. tathā hi: nārthaṃ vinā tādātmyatadutpattirūpasambandhapratibaddhaliṅgasadbhāvo, na tad vinā tadviṣayaṃ jñānaṃ, na tajjñānam antareṇa prāgavadhāritasambandhasmaraṇaṃ, tadasmaraṇe nānumānam ity, arthāvyabhicāritvād bhrāntam api pramāṇam iti saṅgīryate; tad uktam: "atasmiṃs tadgraho bhrāntir api sambandhataḥ prameti" -- tad apākartum āha: tad abhrāntam ityādi. tad anumānaṃ, bhrāmyati svagocare viparyasyatīti bhrāntaṃ, tato 'nyad abhrāntam, aviparītārthagrāhīti yāvat. iyaṃ ca pratijñā. pramīyate yathāvasthito 'rthaḥ paricchidyate 'neneti pramāṇaṃ, tadbhāvas tattvaṃ tasmāt. ayaṃ tu hetuḥ. saṅgatam akṣāṇām iti samakṣaṃ, tad iva samakṣavad iti dṛṣṭāntaḥ. tad idam anumānasya bhrāntatānirākārakaṃ sampūrṇāvayavam, upanayanigamanayor avayavatrayapratipādanenāivākṣiptatvāt. pramāṇaṃ sūcitam, prayogas tv evaṃ draṣṭavyo: 'bhrāntam anumānaṃ, pramāṇatvād, iha yad yat pramāṇaṃ tat tad abhrāntaṃ yathā samakṣaṃ, tathā ca pramāṇaṃ bhavadbhir abhyupagamyate 'numānaṃ, tasmāt pramāṇatvād abhrāntam iti pratipadyantām iti. tatrārthavādī tāvat samakṣalakṣaṇe dṛṣṭānte sādhyavikalatām āvirbhāvayituṃ na pārayati, svayam eva samakṣasyābhrāntatayā 'bhyupagamāt. śūnyavādinaḥ punaḥ samastāpalāpitvāt pramāṇaprameyavyavahāraṃ praty ayogyatāiveti na tam adhikṛtya svasādhanadoṣāḥ parihartavyāḥ, svavacanabādhitapratijñatvena tadvādotthānābhāvāt. tathā hi: sarvābhāvapratipādakaṃ vaco 'sti, nāsti vā? yady asti tarhi pratijñāhāniḥ. atha nāsti, sakalabhāvasiddhiḥ, pratiṣedhakābhāvāt.\n[NAV_6.0] jñānavādī punar vedyavedakākāravikalaṃ sakalavikalpagocarātītaṃ nirvikalpakaṃ viviktapāramārthikasvasaṃvedanavedyaṃ saṃvedanam āgūryānādikālālīnavāsanābalaprabhāvitaṃ grāhyagrāhakākārakaluṣitaṃ bahiṣprathamānaṃ nikhilam api jñānaṃ viparyastatayā pratijānānaḥ samakṣalakṣaṇasya prakṛtadṛṣṭāntasya sādhyaśūnyatām abhidadhyād, atas tanmatavikuṭṭanārtham āha:\nna pratyakṣam api bhrāntaṃ pramāṇatvaviniścayāt /\nbhrāntaṃ pramāṇam ity etad viruddhaṃ vacanaṃ yataḥ // NA_6 //\n[NAV_6.1] yad bhavataś cetasi vivartate, yad uta na kevalam anumānaṃ bhrāntaṃ, kiṃ tarhi yad bhavadbhir dṛṣṭāntatayopāttaṃ pratyakṣaṃ tad api bhrāntam eva, "sarvam ālambane bhrāntam" ity vacanāt, tad etan na. kuta ity āha: pramāṇatvaviniścayād iti, pramāṇabhāvanirṇayād ity arthaḥ.\n[NAV_6.2] nanu ca pramāṇatām abhrāntatānyathānupapannāṃ yadi paraḥ pratipadyate, tatas tām abhyupagacchan kathaṃ bhrāntatāvipratipattiṃ vidadhyād iti pārśvasthitavacanāvakāśam āśaṅkya, bhrāntatāpramāṇatayor virodhasādhanena tataḥ pramāṇatāṃ vyāvartyānanyaśaraṇatayā pratijñātābhrāntatākrāntāṃ tāṃ darśayann āha: bhrāntam ityādi. bhrāntaṃ viparyastam atha ca pramāṇaṃ grāhyaparicchedahetur ity etad vacanam evaṃviddhārthapratyāyako dhvanir viruddhaṃ, pūrvāparavyāhatārthagarbhatvāt.\n[NAV_6.3] nanu ca nāivāsya viruddhatā, tathā hy: aviditaparamārthavyāvahārikābhiprāyeṇa lokasaṃvṛtiṃ ghaṭayanto vayaṃ dṛḍhataravāsanāprabodhasampāditasattākayoḥ pratyakṣānumānayoḥ pramāṇatām ācakṣmahe, tadabhiprāyeṇa darśitārthaprāpakatvena tayor avisaṃvādakatvāt. śithilavāsanāunmukhyanirmitajanmakayoḥ punar apramāṇatāṃ, tadākūtenāiva darśite 'rthe vipralambhanād iti, bhrāntatāṃ punas tattvacintakābhiprāyeṇa sakalasya bahir upaplavamānasya grāhyagrāhakākārakāluṣyadūṣitasya pratibhāsasya pāramārthikādvayasaṃvedanaviparyastarūpatvād abhidadhmahe, bahiḥ pratibhāsasya tadgrāhyārthavicārākṣamatayopaplutarūpatvāt. tathā hy: artho 'vayavirūpo 'vayavarūpo vā syād, gatyantarābhāvāt. na tāvad avayavirūpo vicāraṃ kṣamate, 'vayavavirahe 'vayavitvāyogāt, teṣu ca tadvṛttivikalpānupapatteḥ. tathā hi: teṣv asāv ekadeśena vartate sāmastyena vā. na tāvad ekadeśena, tasya svayaṃ niravayavatvāt. avayavavṛttinimittam aṃśāntarakalpane tadvṛttāv apy aṃśāntarakalpanaprasaṅgas, tathā cānavasthā. nāpi sāmastyena, pratyavayavaṃ parisamāptarūpatayāvayavibahutvaprasaṅgāt. bhedapakṣe doṣo 'yam, abhedapakṣe nāstīti cen, na: tatrāpy avayavamātram avayavimātraṃ vā syād, itaretarāvyatiriktatvād, itaretarasvarūpavat. kiṃ ca, samastāvayavavyāpino 'vayavino 'bhyupagame paṭāder ekadeśarāgakampadarśanādiṣu sakalarāgakampadarśanādīni durnivārāṇi syur, ekasya rāgārāgādiviruddhadharmādhyāsāyogād iti. nāpy avayavarūpo 'rtho vicāragocaracārī karacaraṇaśirogrīvādīnām avayavānāṃ svāvayavāpekṣayāvayavirūpatayā taddūṣaṇenāivāpāstatvāt. paramāṇūnāṃ niraṃśatayāvayavatvam upapadyata iti cen, na, teṣām api dikṣaṭkasambandhena ṣaṭaṃśatāpatter, anyathāvasthānābhāvāt. tataś cārthavirahāt tadunmukho grāhyākāro 'līkas, tadalīkatāyāṃ grāhakākāro 'pi nāvasthānam ābadhnāti, grāhyābhāve grāhakāyogāt. tadapekṣayāiva tatsvarūpasthitiḥ, grāhyagrāhakākāravilaye ca bodhākāro 'vaśiṣyate, tasya sarvatrāvyabhicaritarūpatvāt, tasmāt sa eva pāramārthika iti.\n[NAV_6.4] atra pratividhīyate -- yad avādi saṃvedanam advayaṃ pāramārthikaṃ, grāhyagrāhakākārapravṛttaṃ punar atāttvikam iti, tad ayuktaṃ, pramāṇābhāvāt. tathā hi: bahir antaś cānekākāratayā harṣaviṣādādibhiḥ sthirasthūratādyanekadharmaparikaritārthagrahaṇapariṇāmaiś ca vivartamānaṃ saṃvedanam upalabhyate, na punar vedyavedakākāraviviktaṃ yādṛg bhavadbhir upavarṇyate jñānaṃ tādṛśaṃ kasyacit kadācana pratītigocaracāritām anubhavaty, advayapratibhāsasya svapnadaśāyām apy ananubhūteḥ. na ca tattvacintakā api pramāṇam antareṇa svākūtaṃ pratiṣṭhāpayantaḥ prekṣāvatām avadheyavacanā bhavanty, anyathāikam acetanam avyayam api brahmānekaṃ cetanaṃ kṣaṇabhaṅguratākrāntam avidyātaḥ prathata iti bruvāṇo 'nirākāryaḥ syāt. yad api bahirarthanirākaraṇadhiyā avayavyavayavadvāreṇa dūṣaṇam adāyi, tad api bahir antaḥ prathamānasakalāsumatpratītapratibhāsamudgaranirdalitaśarīratayā bhaktamadhyaniṣṭhyūtadarśinaḥ purato vipratāraṇapravaṇakuṭṭinīśapathaprāyam iti na vidvajjanamanāṃsi rañjayati, pratyakṣapratibhāsāpahnave tanmūlakatvāt kuyuktivikalpānām utthānābhāvāt. kiṃ ca, saṃvedanasyāpi sitāsitādyanekākāreṣv ekasya vartane bhedābhedasāmastyāikadeśādicodyaṃ samānam eveti na dūṣaṇam. anekākāravivartasyālīkatvān na tena saha saṃvedanasya pāramārthikasya bhedābhedādicinteti cen, nanv evam itaretarāśrayaṃ duruttaram āḍhaukate. tathā hi: tadalīkatvasiddhāv advayasaṃvedanasiddhis, tatsiddhau ca tadalīkatvam iti nyāyāt. anyac cādvayam apy ekakṣaṇavarti saṃvedanaṃ yathā pūrvottarakṣaṇābhyāṃ sambandham anubhavati, tathā niraṃśā api yadi paramāṇavo digaṃśaiḥ paramāṇvantarair vā saṃśleṣamāgaccheyuḥ kim ayuktaṃ syāt. na cāvayavyavayavayor ekāntavyatirekāvyatirekapakṣe yad dūṣaṇaṃ tad asmatpakṣabādhākaraṃ, parasparāvinirluṭhitarūpayor vivakṣayā sandarśanīyabhedayos tayor abhyupagamād, bahir antaś ca tathāiva prakāśamānatayā tayor nihnotum aśakyatvāt. etena rāgārāgakampākampādivirodhodbhāvanam api prativyūḍhaṃ, pramāṇaprasiddhe 'rthe virodhābhāvāt, pramāṇabādhitasyāiva viruddhatvāt, kuyuktivikalpānāṃ ca pratyakṣāpahnave nirmūlatayā bādhakatvāyogāt, taduddalitatvenotthānābhāvād, bhinnapravṛttinimittatvāc ca sarvadharmānāṃ tadviparyayasampādyo virodho dūrāpāsta eva. kiṃ ca, svayam eva saṃvedanaṃ paramārthasaṃvyavahārāpekṣayā pratyakṣāpratyakṣasavikalpakāvikalpakabhrāntābhrāntādirūpam abhyupayato bahirarthe viruddhadharmādhyāsapratiṣedhabuddhiḥ kevalaṃ jāḍyaṃ sūcayati. tan na pramāṇaṃ kathañcid bhrāntaṃ samasti, svarūpapracyavaprasaṅgād iti sthitam.\n[NAV_6.5] nanu ca taddarśitārthālīkatayā jñānasya bhrāntatā, na svarūpeṇa, na ca tadudayasamaye kasyacid idam alīkārtham idaṃ tv analīkārtham iti vivekenāvadhāraṇaṃ samasti, bhrāntābhrāntābhimatayos tadekarūpatayā prakāśanāt. yadā ca viśadadarśanapathacāriṇo 'pi śaśadharayugalādayo 'līkatām āviśanto dṛśyante, tadā sakalasatyārthatābhimatapratibhāseṣv apy alīkārthatāśaṅkānivṛtter anāśvāsa eva. na ca tadarthaprāptyādikam ārekānirākaraṇakāraṇaṃ kalpanīyaṃ, svapnāvasthāyāṃ tatsadbhāve 'py alīkārthatāsiddheḥ. bādhakapratyayopanipātāt tasyāsatyārthateti cen, na, tasya svagocaraparyavasitatvena bādhakatvāyogāt. anyathā nīlam ādadānā devadattabuddhiḥ prākpravṛttapītabuddher bādhikāpadyeta. sarvapratibhāsasya bādhakābhāvasiddheś ca samānatā. tasmād bhrāntābhrāntajñānabhrāntir iyaṃ bhavatāṃ, vivekābhāvena sarvasyālīkārthatvād iti.\nsakalapratibhāsasya bhrāntatvāsiddhitaḥ sphuṭaṃ /\npramāṇaṃ svānyaniścāyi dvayasiddhau prasidhyati // NA_7 //\n[NAV_7.1] evaṃ manyate: yo 'pi samastasaṃvedanasya bhrāntatāṃ pratijānīte, tenāpi tatsādhakasyābhrāntatābhyupagantavyā, tadbhrāntatve tatpratipāditārthālīkatvena sakalajñānābhrāntatāprasaṅgād, anyathā tadbhrāntatāyogāt. evaṃ ca tajjātīyam anyad apy abhrāntaṃ syāt, tataś ca sakalapratibhāsasya samastasaṃvedanasya bhrāntatvāsiddhito viparyastatvāniṣpatter yat sphuṭaṃ svānyaniścāyi suniścitatayā svaparaprakāśakaṃ tat pramāṇam iti sambandhaḥ. tac ca dvayasiddhau svarūpārthalakṣaṇayugmaniṣpattau prasiddhyati niṣpadyate, anyathā prameyābhāve pramāṇābhāvāt. tasmāt pramāṇam urarīkurvāṇenārtho 'py abhyupagantavya ity abhiprāya iti.\n[NAV_8.0] tad evaṃ svārthānumānalakṣaṇaṃ pratipādya tadvatāṃ bhrāntatāvipratipattiṃ ca nirākṛtyādhunāpratipāditaparārthānumānalakṣaṇa evālpavaktavyatvāt tāvac chābdalakṣaṇam āha:\ndṛṣṭeṣṭāvyāhatād vākyāt paramārthābhidhāyinaḥ /\ntattvagrāhitayotpannaṃ mānaṃ śābdaṃ prakīrtitam // NA_8 //\n[NAV_8.1] atrāpi śābdam iti lakṣyam, anūdyatvāt. dṛṣṭeṣṭāvyāhatād ityādi lakṣaṇaṃ, vidheyatvāt. dṛṣṭena pramāṇāvalokiteneṣṭaḥ pratipādayiṣito 'vyāhato 'nirākṛtaḥ sāmarthyād artho yasmin vākye tattathā, pramāṇaniścitārthābādhitam iti yāvat, tasmāt. paramo 'kṛtrimaḥ puruṣopayogī śakyānuṣṭhāno vārtho vācyas, tam abhidhātuṃ śīlaṃ yasya tat paramārthābhidhāyi, viśiṣṭārthadarśakam ity arthaḥ. tatas tattvagrāhitayotpannaṃ prakṛtavākyapratipādyārthādānaśīlatayā labdhātmasattākaṃ yan mānaṃ tac śābdam iti prakīrtitam upavarṇitaṃ pūrvācāryair iti sambandhaḥ. tatra dṛṣṭeṣṭāvyāhatād ity anena kutīrthikavacasāṃ laukikavipratārakoktīnāṃ ca śābdatāṃ nirasyati, pramāṇabādhitatvāt. vākyād ity amunā tu vākyasyāiva niyatārthadarśakatvāt paramārthābhidhāyiteti darśayan padāc chābdābhāvam āha. paramārthābhidhāyina ity anena jvaraharatakṣakacūḍāratnālaṅkāropadeśādivacanaprabhavajñānasya niṣphalatayā prāmāṇyaṃ nirācaṣṭe. tattvagrāhitayotpannam ity amunā tv evaṃbhūtād api vākyāc chrotṛdoṣād viparītādyarthagrahaṇacaturatayā prādurbhūtasya śābdatvaṃ vārayati. mānam ity anenāntarbhāvitapropasargārthena śābde parasyāprāmāṇyabuddhiṃ tiraskurute, tadaprāmāṇye parārthānumānapralayaprasaṅgāt, tasya vacanarūpatvāt. tryavayavahetusūcakatvenopacāratas tasya prāmāṇyaṃ, na tattvata iti cen, nāpramāṇasya sūcakatvāyogāt. nanu ca hetupratipādane yadi tat pramāṇaṃ, tato hetusamarthakapramāṇāntarapratīkṣaṇaṃ viśīryeta, tenāiva nirṇītasvarūpatvāt tasya, pramāṇaprasiddhe punaḥ pramāṇāntaravaiyarthyāt. nāitad asti, bhavatparikalpitādhyakṣasyāpy aprāmāṇyaprasaṅgāt: taddarśite 'rthe vikalpapratīkṣaṇāt tasyāiva prāmāṇyam āsajyeta. tadgṛhītam evārtham asāv abhilāpayatīti cec chabdapratipāditaṃ hetuṃ pramāṇāntaraṃ samarthayata iti samāno nyāyaḥ.\n[NAV_9.0] śābdaṃ ca dvidhā bhavati: laukikaṃ śāstrajaṃ ceti. tatredam dvayor api sādhāraṇaṃ lakṣaṇaṃ pratipāditaṃ. samarthanaṃ punar avipratārakavacanaprabhavasyehādivākyaprastāva eva laukikasya vihitaṃ, śāstrajasya tu vidhātavyam iti yādṛśaḥ śāstrāt tajjātaṃ pramāṇatām anubhavati tad darśayati:\nāptopajñam anullaṅghyam adṛṣṭeṣṭavirodhakam /\ntattvopadeśakṛt sārvaṃ śāstraṃ kāpathaghaṭṭanam // NA_9 //\n[NAV_9.1] śāsti śikṣayati jīvājīvāditattvaṃ grāhayati, śiṣyate 'neneti vā śāstram. tat kiṃbhūtam iti tadviśeṣaṇāny āha. āptaḥ prakṣīṇāśeṣarāgādidoṣagaṇas, tenopajñam ādāv upalabdham. anenāpauruṣeyāpoham āha, tasya pramāṇabādhitatvāt, puruṣavyāpārābhāve vacanānupalabdher, upalambhe 'pi tadarthānavagamāt, tadarthaniścayārthaṃ puruṣāśrayaṇe gajasnānanyāyaprasaṅgāt, tasya rāgādikaluṣitatvena vitathārthakathanapravṛtteḥ. tadanuṣṭhānād api svakāryasiddhau praṇayanārtham api puruṣaḥ kiṃ neṣyate, viśeṣābhāvāt. tan na kṣīṇadoṣavacanaṃ vyatiricyānyataḥ prekṣāvatāṃ paralokādāv adṛṣṭe 'rthe pravṛttir yuktā; tat tad eva śāstraṃ, nirupacaritaśabdārthopapatter ity āstāṃ tāvat.\n[NAV_9.2] ata evollaṅghyate prābalyena gamyate 'bhibhūyate anyair ity ullaṅghyaṃ, tato 'nyad anullaṅghyaṃ, sarvavacanātiśāyīti yāvat. ata eva dṛṣṭena pramāṇanirṇīteneṣṭasya tadvācyasya virodho yasmiṃs tattathā tad eva, yadi vā dṛṣṭaḥ pramāṇena, iṣṭo vacanāntareṇa, tayor virodhakaṃ, tadviruddhārthābhidhānāt, tato 'nyad adṛṣṭeṣṭavirodhakam, abādhārthābhidhāyīty arthaḥ.\n[NAV_9.3] tadiyatā śāstrasya svārthasampad uktā. adhunā tattvopadeśādīnāṃ parārthatvāt parārthasampadam āha: tattvaṃ jīvādayaḥ padārthāḥ, pramāṇapratiṣṭhitatvāt, teṣāṃ upadeśaḥ svarūpaprakāśanaṃ tadrakṣaṇādividhānaṃ vā. taṃ karoti tattvopadeśakṛt. ata eva sārvaṃ sarvasmai hitaṃ, prāṇirakṣaṇopāyopadeśaparamapadadāyitayā viśvajanīnatvāt. etena parārthasampādakatvam uktam.\n[NAV_9.4] adhunā pareṣām evānarthavighātitvam āha: kutsitāḥ panthāḥ kāpathās tīrthāntarāṇi, teṣāṃ ghaṭṭanaṃ vicālakaṃ nirākārakaṃ, sarvajanāpakārikumatavidhvaṃsakam ity arthaḥ. īdṛśād eva śāstrāj jātaṃ śābdaṃ pramāṇaṃ, nānyebhyo, vipralambhakatvāt teṣām iti.\n[NAV_10.0] adhunā parārthānumānalakṣaṇaṃ vaktavyam, tac ca pratyakṣe 'pi paśyann ekayogakṣematvāt sāmānyenāha:\nsvaniścayavad anyeṣāṃ niścayotpādanaṃ budhaiḥ /\nparārthaṃ mānam ākhyātaṃ vākyaṃ tadupacārataḥ // NA_10 //\n[NAV_10.1] atra parārthaṃ mānam iti lakṣyaṃ, svaniścayavad ityādi lakṣaṇam. sva ātmā tasya niścayaḥ prameyādhigamas, tadvad anyeśāṃ pratipādyānāṃ niścayotpādanaṃ prameyaparicchedakajñānaprādurbhāvanaṃ: yathātmano 'rthanirṇayas tathā pareṣāṃ nirṇayajananam ity arthaḥ. budhair vidvadbhiḥ, parasmai arthaḥ prayojanaṃ yena tat parārthaṃ, mīyate 'neneti mānam, ākhyātaṃ kathitam.\n[NAV_10.2] nanu ca yadi niścayotpādanaṃ parārthamānaṃ, tathā jñānam api parapratyāyanāya vyāpriyamānaṃ parārthaṃ prāpnotīty āha: vākyaṃ parārthaṃ, na jñānaṃ, tasyāivānantaryeṇa vyāpārāt, paraprayojanamātratvāc ca, itarasya tu vyavahitatvāt, svaparopakāritvāc ca. kathaṃ vacanam ajñānarūpaṃ pramāṇam ity āha: tadupacāratas, tasya jñānasyopacāro 'tadrūpasyāpi tadaṅgatayā tadrūpatvena grahaṇam, tataḥ. idam uktaṃ bhavati: pratipādyagatam utpatsyamānaṃ yaj jñānaṃ tad avyavahitakāraṇatvād vacanam apy upacāreṇa pramāṇam ity ucyate. tatrānumānasya pārārthyaṃ parair abhyupagatam eva, pratyakṣasya na pratipadyante, kiledaṃ śabdapraveśaśūnyasvalakṣaṇagrāhīti nāitadgocaraḥ parebhyaḥ pratipādayituṃ pāryate. na ca śabdāt parasya svalakṣaṇagrahaṇadakṣaṃ pratyakṣam unmaṅkṣyati, śabdasya vikalpotpāditatvena parasyāpi vikalpotpādakatvāt. tad uktaṃ:\n"vikalpayonayaḥ śabdā vikalpāḥ śabdayonayaḥ /\nkāryakāraṇatā teṣāṃ nārthaṃ śabdāḥ spṛśanty api" //\n[NAV_11.0] nirvikalpakaṃ ca pratyakṣam, ato na śabdajanyam ity ato 'numānaṃ dṛṣṭāntīkṛtya pratyakṣasyāpi parārthatāṃ sādhayitum āha:\npratyakṣeṇānumānena prasiddhārthaprakāśanāt /\nparasya tadupāyatvāt parārthatvaṃ dvayor api // NA_11 //\n[NAV_11.1] pratyakṣeṇāpy anumāneneva prasiddhārthaprakāśanāt svapratītaprameyapratyāyakatvāt parārthatvaṃ pratipādyaprayojanatvaṃ dvayor api pratyakṣānumānayos, tulyakāraṇatvān, nānumānasyāivāikasyety abhiprāyaḥ. iha cāśrūyamāṇatvāt tadarthagamanāc cāpīvaśabdau luptanirdiṣṭau draṣṭavyau. pratyakṣapratītārthapratyāyanaṃ ca pratijānānasyāyam abhiprāyo: yat paro manyate -- nāitadgocaraṃ parebhyaḥ pratipādayituṃ pāryata iti -- tad ayuktaṃ, nirvikalpakādhyakṣāpohena vyavasāyarūpasya pratyakṣasya prāg eva sādhitatvāt, tadgocarasya kathañcid vikalpagamyatvena śabdapratipādyatvāt. tad yathānumānapratīto 'rthaḥ parasmai pratipādyamāno vacanarūpāpannaḥ parārtham anumānaṃ, tathā pratyakṣapratīto 'pi parārthaṃ pratyakṣaṃ, parapratyāyanasya tulyatvād, vacanavyāpārasyāiva bhedāt. tathā hy: anumānapratītaṃ pratyāyayann evaṃ vacanayaty -- agnir atra dhūmād, yatra yatra dhūmas tatra tatrāgnir, yathā mahānasādau; vaidharmyeṇa vāgnyabhāve na kvacid dhūmo, yathā jalāśayādau, tathā ca dhūmo 'yaṃ, tasmād dhūmād agnir atreti, avyutpannavismṛtasambandhayos tathāiva pratipādayituṃ śakyatvāt. smaryamāṇe sambandhe punar evam: agnir atra dhūmopapatter; vaidharmyeṇa: agnir atra, anyathā dhūmānupapatteḥ. pratyakṣapratītaṃ punar darśayann etāvad vakti: ‘paśya rāja gacchati'. tataś ca vacanād dvividhād api samagrasāmagrīkasya pratipādyasyānumeyapratyakṣārthaviṣayā yataḥ pratītir ullasaty, ato dvayor api parārthatety āha: parasya tadupāyatvāt pratipādyasya pratītiṃ prati pratipādakasthapratyakṣānumānanirṇītārthaprakāśanakāraṇatvād ity arthaḥ. etena pūrvakārikoktopacārakāraṇaṃ ca lakṣayati.\n[NAV_11.2] yac coktaṃ: ‘na śabdāt parasya pratyakṣotpattis, tasya vikalpajanakatvāt, pratyakṣasya svalakṣaṇaviṣayatvena nirvikalpakatvāt'; -- tad ayuktaṃ, sāmānyaviśeṣātmakārthaviṣayasya nirṇayarūpasya tasya kathañcid ekaviṣayatayā śabdotpādyatvāvirodhād, evaṃvidhasya ca prāg eva samarthanāt. cakṣurādisāmagrītas tad utpadyate, na śabdād iti ced, anumānam api pratyakṣādiniścitād dhetor avismṛtasambandhasya pramātur ullasati, na śabdād, atas tasyāpi parārthatā viśīryeta. samarthahetukathanāt tatra vacanasya parārthateti ced, atrāpi darśanayogyārthapratipādanād iti brūmaḥ. tan na pratyakṣaparokṣayoḥ pārārthyaṃ prati viśeṣopalabdhir iti mucyatāṃ pakṣapātaḥ.\n[NAV_12.0] tad evaṃ dvayor api parārthatāṃ pratipādya tatsvarūpam āha:\npratyakṣapratipannārthapratipādi ca yad vacaḥ /\npratyakṣaṃ pratibhāsasya nimittatvāt tad ucyate // NA_12 //\n[NAV_12.1] yad vacaḥ pratyakṣapratipannārthapratipādi sākṣātkārijñānagocarakathanacaturaṃ tat pratyakṣam ucyata iti sambandhaḥ. tac ca pratyakṣarūpam evocyamānaṃ pratyakṣaṃ, vipratipannaṃ prati punar anumānadvāreṇocyamānam anumānam eveti caśabdenānekārthatvād darśayati. vacanaṃ kutaḥ pratyakṣam ity āha: pratibhāsasya nimittatvāt pratipādyapratyakṣaprakāśahetutvād upacāreṇocyata ity arthaḥ.\n[NAV_13.0] anumānam āha:\nsādhyāvinābhuvo hetor vaco yat pratipādakam /\nparārtham anumānaṃ tat pakṣādivacanātmakam // NA_13 //\n[NAV_13.1] hinoti gamayaty artham iti hetus, tasya sādhyāvinābhuvaḥ prāṅ nirūpitasya yad vacaḥ pratipādakaṃ sandarśakaṃ tad anumānaprakāśahetutvāt parārtham anumānam. tat kīdṛśaṃ? ity āha: pakṣo vakṣyamāṇalakṣaṇaḥ sa ādir yeṣāṃ hetudṛṣṭāntopanayanigamanādīnāṃ tāni tathā, teṣāṃ vacanāni pratipādakā dhvanayaḥ; tāny evātmā svarūpaṃ yasya tat pakṣādivacanātmakam.\n[NAV_13.2] nanu ca hetupratipādakaṃ vacaḥ parārtham anumānam ity abhidhāya tat pakṣādivacanātmakam iti vadataḥ pūrvāparavyāhatā vāco yuktiḥ. nāitad asty; evaṃ manyate nāikaḥ prakāraḥ parārthānumānasya, kiṃ tarhi yathā parasya sukhena prameyapratītir bhavati tathā yatnataḥ pratyāyanīyaḥ. tatra daśāvayavaṃ sādhanaṃ pratipādanopāyaḥ. tad yathā -- pakṣādayaḥ pañca, tacchuddhayaś ca. tatra yadā pratipādyaḥ prakramād eva nirṇītapakṣo 'vismṛtadṛṣṭāntasmāryapratibandhagrāhakapramāṇo vyutpannamatitvāc cheṣāvayavābhyūhanasamarthaś ca bhavati, yad vātyantābhyāsena parikarmitamatitvāt tāvatāiva prastutaprameyam avabudhyate, tadā hetupratipādanam eva kriyate, śeṣābhidhānasya śrotṛsaṃskārākāritayā nairarthakyād ityādau hetupratipādanaṃ sūtrakṛtā parārtham anumānam uktam. yadā tu pratipādyasya nādyāpi pakṣanirṇayas, tadākāṇḍa eva hetūpanyāso 'dṛṣṭamudgarapātāyamānaḥ syād iti pakṣo 'pi nirdiśyate. tathāsmaryamāṇe pratibandhagrāhiṇi pramāṇe dṛṣṭānto 'pi varṇyetānyathā hetoḥ sāmarthyānavagateḥ. smṛte 'pi pramāṇe dārṣṭāntike yojayitum ajānānasyopanayo darśyate. tathāpi sākāṅkṣasya nigamanam ucyate, 'nyathā nirākulaprastutārthāsiddheḥ. tathā yatra pakṣādau svarūpavipratipattis tatra tacchuddhiḥ pramāṇena kartavyetarathā teṣāṃ svasādhyāsādhanāt. sarveṣāṃ cāmīṣāṃ sādhanāvayavatvaṃ, pratipādyapratītyupāyatvāt.\n[NAV_13.3] nanu ca svaniścayavat paraniścayotpādanaṃ parārtham anumānam uktaṃ, na ca svārthānumānakāle kramo 'yam anubhūyate, sambandhavedino hetudarśanamātrāt sādhyapratītisiddher, na hi pratipattā pakṣaṃ kṛtvā tato hetuṃ nibhālayati, nāpi dṛṣṭāntādikaṃ viracayati, tathā pratīter abhāvāt. kiṃ cānvayavyatirekābhyāṃ hetor eva sāmarthyam unnīyate, na pakṣādīnāṃ, tadvyatirekeṇāpi sādhyasiddheḥ, tathāpi teṣāṃ sādhanāṃśatvakalpane 'navasthāprasaṅgāt. yadi ca tatsāmarthyaṃ syāt, tadā pakṣopanyāsamātrād eva sādhyāvagater hetur ānarthakyam aśnuvīta, uttarāvayavāś ca, evaṃ hi tatsāmarthyaṃ siddhyen nānyathā. tasmād ya eva paranirapekṣaṃ sādhyaṃ bodhayati sa eva hetuḥ sādhanaṃ, na pakṣādaya iti.\n[NAV_13.4] atrocyate -- ‘svaniścayavat paraniścayotpādanaṃ parārtham anumānam uktam'; ityādi yad uktaṃ tad yuktam uktaṃ, kevalaṃ tadarthaṃ na jānīṣe, niścayāpekṣayāiva ‘vat'inā tulyatābhidhānān; na punaḥ sarvasāmānyam abhipretam, anyathā dhvanim anuccārayan svārthānumāne sādhyam avabudhyata iti, tadanuccāraṇena paraniścayotpādanaṃ prasajyeta. na cāitad asti, śabdānuccāraṇe parapratipādanāsambhavāt, tadarthaṃ śabdāṅgīkaraṇe yena yena vinā parapratipādanāsambhavas tat tad urarīkartavyaṃ, samānanyāyāt. na ca pakṣādivirahe pratipādyaviśeṣaḥ pratipādayituṃ śakyo, hetugocarāditatsādhyārthapratītivikalatayā tasya sākāṅkṣatvāt. tathā ca bubhutsitārthabodhābhāvād apratyāyita eva tiṣṭhed; atas tadbodhanārthaṃ pakṣādayo darśanīyā iti te 'pi sādhanāṃśāḥ syuḥ. yac coktam: anvayavyatirekānukaraṇābhāvān na sādhanaṃ, hetumātrād api sādhyasiddhes, tad ayuktam, avipratārakatāniścitapuruṣavacanamātrād apy agnir atretyādirūpāt kvacit prameyo 'rthaḥ sidhyatīti hetor apy asādhanatāprasaṅgāt. tadviraheṇāpi sādhyasiddheḥ. yuktaṃ cāitad, avipratārakavacanasya prāg eva prāmāṇyaprasādhanāt. yac coktam: yady amīṣāṃ sāmarthyaṃ syāt, tadā pakṣamātrād eva sādhyapratīter hetor vaiyarthyaṃ syād iti, tad ayuktataraṃ, bhavatpakṣe 'pi samānatvāt, tatrāpi samarthahetūpanyāsād eva sādhyāvagater, anyathā samarthatāyogāt. paścāt tasyāiva pramāṇena samarthanaṃ sarvatra gṛhītavyāptikasya ca punaḥ pakṣadharmiṇy upasaṃharaṇam anarthakatāṃ prāpnuvat kena nivāryeta? tadabhāve hetoḥ sāmarthyaṃ nāvagamyate, tena sārthakam iti cet, pakṣādīn api virahayya pratipādyaviśeṣaḥ pratipādayituṃ na pāryata iti teṣām api sārthakatā na durupapādeti mucyatām āgrahaḥ. tasmād dhetuvat pakṣādayo 'pi sādhanaṃ, hetor api kvacit pratipādye tadapekṣatayā nirapekṣatāsiddher iti. tad idaṃ sakalam ākalayyoktaṃ tat pakṣādivacanātmakaṃ iti.\n[NAV_14.0] tad evam arthataḥ pakṣādīn prastutya tāvat pakṣalakṣaṇam āha:\nsādhyābhyupagamaḥ pakṣaḥ pratyakṣādyanirākṛtaḥ /\ntatprayogo 'tra kartavyo hetor gocaradīpakaḥ // NA_14 //\n[NAV_14.1] pacyata iti pakṣo, vyaktīkriyata itibhāvaḥ. kiṃbhūta ity āha: sādhyasyānumeyasyābhyupagamo 'ṅgīkaraṇaṃ, prāśnikādīnāṃ purataḥ pratijñāsvīkāra ity arthaḥ. kim abhyupagamamātram? nety āha: pratyakṣādyanirākṛta iti. pratyakṣaṃ sākṣātkāri saṃvedanam, ādiśabdād anumānasvavacanalokā gṛhyante, tair anirākṛto 'bādhitaḥ pakṣa iti sambandhaḥ. tad yathā -- ‘sarvam anekāntātmakam', ‘asti sarvajña'; ityādi vā. ayaṃ ca kevalam eṣṭavyo, na punaḥ parārthānumānakāle vacanenābhidhātavya iti yo manyeta taṃ pratyāha: tasya pakṣasya prayogo 'bhidhānam atra parārthānumānaprastāve kartavyo vidheyaḥ. kuta ity āha: hetoḥ prāṅnirūpitasya gocaradīpaka iti, ‘nimittakāraṇahetuṣu sarvāsāṃ prāyo darśanam'; itivacanād, bhāvapradhānatvāc ca nirdeśasya, viṣayasandarśakatvād ity arthaḥ. ayam atrābhiprāyo: na hi sarvatra prativādinaḥ prakramād eva nirṇītapakṣasya kūrcaśobhāpuraḥsaraṃ hetur upanyasyate, 'pi tu kvacit kathañcit.\n[NAV_15.0] tato yadādyāpi pratipādyaḥ pakṣārthaṃ na jānīte, tadākāṇḍa eva hetāv ucyamāne viṣayavyāmohād bhrāntilakṣaṇo doṣaḥ syād ity āha:\nanyathā vādyabhipretahetugocaramohinaḥ /\npratyāyyasya bhaved dhetur viruddhārekito yathā // NA_15 //\n[NAV_15.1] anyathety uktaviparītāśrayaṇe pakṣaprayogākaraṇa ity arthaḥ. vādino hetūpanyāsakartur abhipreto 'bhimataḥ sa cāsau hetugocaraś ca vādyabhipretahetugocaras; tatra muhyati dolāyate tac chīlaś ca yas, tasya pratyāyyasya prativādino hetur viruddhārekito bhaved virodhaśaṅkākalaṅkitaḥ syād ity arthaḥ. tataś ca samyagghetāv api ‘vipakṣa evāyaṃ vartata'; iti vyāmohād viruddhadūṣaṇam abhidadhīta, pakṣopanyāsāt tu nirṇītahetugocarasya nāiṣa doṣaḥ syād ity abhiprāyaḥ. amum evārthaṃ spaṣṭadṛṣṭāntenāha yatheti. tadupanyāsārthaḥ.\ndhānuṣkaguṇasamprekṣijanasya parividhyataḥ /\ndhānuṣkasya vinā lakṣyanirdeśena guṇetarau // NA_16 //\n[NAV_16.1] yathā lakṣyanirdeśaṃ vinā dhānuṣkasyeṣuṃ prakṣipato yau guṇadoṣau tau taddarśijanasya viparyastāv api pratibhātaḥ -- guṇo 'pi doṣatayā, doṣo 'pi vā guṇatayā -- tathā pakṣanirdeśaṃ vinā hetum upanyasyato vādino yau svābhipretasādhyasādhanasamarthatvāsamarthatvalakṣaṇau guṇadoṣau tau prāśnikaprativādyādīnāṃ viparītāv api pratibhāta iti bhāvārthaḥ. akṣarārthas tu dhanuṣā carati dhānuṣkas tasya guṇo lakṣyavedhaprāvīṇyalakṣaṇas tatra prekṣakāṇāṃ kutūhalam iti tasyāivopādānam, anyathā doṣo 'pi draṣṭavyaḥ. tatsamprekṣijanasya tatsamprekṣaṇaśīlalokasya parividhyato yathā -- kathañcid bāṇaṃ muñcata ity arthaḥ; dhanuṣkasya vinā lakṣyanirdeśena cāpadharasya vedhyaniṣṭaṅkanam ṛte yau guṇetarau guṇadoṣau tau yathā viruddhārekitau bhavatas, tathā vādino 'pīty arthaḥ. tasmād avijñātatadarthe prativādini vādidhānuṣkeṇa pakṣalakṣyaṃ nirdiśyāiva hetuśaraḥ proktavya iti sthitam.\n[NAV_17.0] sāmprataṃ hetor lakṣaṇāvasaras, tac ca svārthānumānavan nirviśeṣaṃ draṣṭavyaṃ; prayogas tu tatra na darśitaḥ, svārthānumānasya bodharūpatvād; iha tu darśanīyaḥ, parārthānumānasya vacanarūpatvād; atas taṃ darśayati:\nhetos tathopapattyā vā syāt prayogo 'nyathāpi vā /\ndvividho 'nyatareṇāpi sādhyasiddhir bhaved iti // NA_17 //\n[NAV_17.1] svārthānumānaprastāve hi parapraṇītalakṣaṇāntaravyapohena sādhyavyatirekāt sāmastyena hetor vyāvṛttir evāikaṃ lakṣaṇam iti nirṇītam. parārthānumāne 'pi tad eva prakāśanīyaṃ, vacanaracanā tu kvacit kathañcit pravartata ity abhiprāyavāṃs taddvaividhyam āha: hetor dvividhaḥ prayogaḥ syād iti sambandhaḥ. katham ity āha: tathāiva sādhyasadbhāva evopapattir vidyamānatā, tayā tathopapattyā, yathāgnir atra, dhūmasya tathāivopapatter iti. anyathāpi vety anenāvayave samudāyopacārād anyathānupapattiṃ lakṣayati. anyathā sādhyavyatireke 'nupapattir avidyamānatāiva tayā vānyathānupapattyā hetoḥ prayogaḥ syād, yathāgnir atra, dhūmasyānyathānupapatter iti. ‘ete ca dve apy ekasmin sādhye prayoktavye'; iti yo manyeta,tacchiṣyaṇārthaṃ āhānyatareṇāpi tathopapattiprayogeṇānyathānupapattiprayogeṇa vā sādhyasya pratipipādayiṣitārthasya siddhir niṣpattiḥ pratipādyapratītāv ārohaṇaṃ bhaved, iti yasmāt, tasmān na dve api prayoktavye, prayogadvaye 'pi yasmād vacanaracanā bhidyate, nārthaḥ; prayogasya ca sādhyasādhanaṃ phalaṃ; tac ced ekenāiva sidhyati, dvitīyaprayogaḥ kevalaṃ vaktur akauśalamācakṣīta, nairarthakyād ity abhiprāyaḥ.\n[NAV_18.0] adhunā dṛṣṭāntalakṣaṇāvasaraḥ. sa ca dvedhā: sādharmyeṇa vaidharmyeṇa ca. tatra sādharmyadṛṣṭāntam adhikṛtyāha:\nsādhyasādhanayor vyāptir yatra niścīyatetarām /\nsādharmyeṇa sa dṛṣṭāntaḥ sambandhasmaraṇān mataḥ // NA_18 //\n[NAV_18.1] dṛṣṭayor avalokitayoḥ sāmarthyāt sādhyasādhanayor antaḥ pariniṣṭhitiḥ anvayād vyatirekād vā sādhyasādhanabhāvavyavasthitinibandhanāsminn iti dṛṣṭāntaḥ; samāno dharmo 'syeti sadharmā tadbhāvaḥ sādharmyaṃ tena sādharmyeṇa. sa kiṃvidho bhavatīty āha: sādhyaṃ jijñāsitārthātmakaṃ, sādhanaṃ tadgamako hetuḥ, tayoḥ sādhyasādhanayor vyāptir, idam anena vinā na bhavatītyevaṃrūpā, yatra kvacin niścīyatetarāṃ atiśayena nirṇīyate sa sādharmyadṛṣṭāntaḥ. yathāgnir atra, dhūmasya tathāivopapatter, mahānasādivad iti. ayaṃ cāvismṛtapratibandhe prativādini na prayoktavya ity āha: sambandhasmaraṇād iti, lyablope pañcamī, prāggṛhītavismṛtasambandhasmaraṇam adhikṛtya mato 'bhipreto 'yaṃ nītividām, nānyadā. yadā hi pratipādyo 'dyāpi sambandhaṃ sādhyāvinābhāvitvalakṣaṇaṃ nāvabudhyate, tadā pramāṇena sambandhaṃ grāhaṇīyo, na dṛṣṭāntamātreṇa, na hi sahadarśanād eva kvacit sarvatredam amunā vinā na bhavatīti sidhyaty, atiprasaṅgāt. gṛhīte ca pratibandhe smaryamāṇe kevalaṃ hetur darśanīyaḥ, tāvatāiva bubhutsitārthasiddher dṛṣṭānto na vācyo, vaiyarthyāt. yadā tu gṛhīto 'pi vismṛtaḥ kathañcit sambandhas, tadā tatsmaraṇārthaṃ dṛṣṭāntaḥ kathyate.\n[NAV_18.2] nanu ca kathaṃ trikālasamastadeśavyāpisambandhāvagatiḥ? na tāvan nirṇayātmakam api pratyakṣaṃ deśakālāntarasaṃcariṣṇunoḥ sādhyasādhanayoḥ sambandhaṃ nirīkṣituṃ kṣamate, sannihite 'rthe viśadādhyavasāyena pravṛtteḥ. nāpi śabdāt tannirṇayas, tasya paropadeśarūpatayā svārthānumānābhāvaprasaṅgāt, tatra paropadeśābhāvāt, tadabhāve sambandhāsiddes, tadasiddhāv anumānānutthānād iti. anumānāt sambandhagrahaṇe niravadhir anavasthānuṣajyeta, sambandhagrāhiṇo 'py anumānasya punaḥ sambandhāntaragrahaṇasavyapekṣatvād iti. atrocyate -- pratyakṣānumāne dve eva pramāṇe iti yeṣāṃ mithyābhiniveśas, teṣāṃ eṣa doṣo nāsmākam, anvayavyatirekagrāhipratyakṣānupalambhottarakālabhāvino 'vyabhicaritatrikālavyāpigocarasya matinibandhanasyohasaṃjñitasya pramāṇāntarasya sambandhagrāhitayeṣṭatvāt, tadaniṣṭau dṛṣṭavyavahāravilopaprasaṅgāt, tadvilope ca vicārānarthakyaprāpter iti. atra prakaraṇe punar anumānāt pārthakyenoho na darśitaḥ, saṅkṣiptarucisattvānugrahapravṛttatvād asya, śābdaṃ tu pṛthak samarthitaṃ, tasyātrāiva parārthānumānopayogitvād ity āstāṃ tāvat.\n[NAV_19.0] idānīṃ vaidharmyadṛṣṭāntam upadarśayann āha:\nsādhye nivartamāne tu sādhanasyāpy asambhavaḥ /\nkhyāpyate yatra dṛṣṭānte vaidharmyeṇeti sa smṛtaḥ // NA_19 //\n[NAV_19.1] visadṛśo dharmo 'syeti vidharmā, tadbhāvo vaidharmyaṃ, tena vaidharmyeṇa dṛṣṭāntaḥ. kīdṛśa ity āha: sādhye gamye nivartamāne 'sambhavati tuśabdo 'vadhāraṇārtho bhinnakramaḥ, sa ca sādhanasyāpi gamakasyāpy asambhava evety atra draṣṭavyaḥ, khyāpyate pratipādyate yatra kvacid dṛṣṭānte sa vaidharmyeṇa bhavatītiśabdena sambandhasmaraṇād iti.\n[NAV_20.0] idam atrāpi sambadhnāti: asyāpi smaryamāṇe sambandhe prayogāyogād iti kim arthaṃ vismṛtasambandha eva prativādini dṛṣṭāntaḥ prayujyate, nānyadeti paravacanāvakāśam āśaṅkyāha:\nantarvyāptyāiva sādhyasya siddher bahirudāhṛtiḥ /\nvyarthā syāt tadasadbhāve 'py evaṃ nyāyavido viduḥ // NA_20 //\n[NAV_20.1] anyadāhi smaryamāṇe vā sambandhe prayujyetāgṛhīte vā. yady ādyaḥ pakṣaḥ, so 'yuktaḥ. yadā sarvatra sādhyāvinābhāvinaṃ hetuṃ smarati pratipādyas, tadā pakṣe 'pi tam avabudhya kathaṃ sādhyaṃ na pratipadyeta? tataś cāntaḥ pakṣamadhye vyāptiḥ sādhanasya sādhyākrāntatvam antarvyāptis, tayāiva sādhyasya gamyasya siddheḥ pratīter bahir vivakṣitadharmiṇo 'nyatra dṛṣṭāntadharmiṇy udāhṛtir vyāptidarśanarūpā vyarthā niṣprayojanā, tatpratyāyyārthābhāvād iti. dvitīyapakṣasyāpi nirdoṣatāṃ nirasyann āha: tadasadbhāve 'py evaṃ sambandhāgrahaṇād antarvyāptyabhāve 'py evam iti vyarthāiva bahirudāhṛtiḥ. na hi sahadarśanāt kvacit sarvatra tadrūpatā sidhyati, vyabhicāradarśanāt. tasmād agṛhītasambandhe pratipādye pramāṇena pratibandhaḥ sādhyaḥ. tatsiddhau tata eva sādhyasiddher akiñcitkarī dṛṣṭāntodāhṛtir iti nyāyavido nyāyavidvāṃso vidur avabudhyanta iti. iha ca prakaraṇe śeṣāvayavānām upanayanigamanaśuddhipañcakalakṣaṇānāṃ saṅkṣiptarucisattvānugrahaparatvād asya, yady api sākṣāl lakṣaṇaṃ noktaṃ, tathāpy ata eva pratipāditāvayavatrayād buddhimadbhir unneyaṃ; yato 'vayavāpekṣayā jaghanyamadhyamotkṛṣṭās tisraḥ kathā bhavanti. tatra hetupratipādanamātraṃ jaghanyā. dvyādyavayavanivedanaṃ madhyamā. sampūrṇadaśāvayavakathanam utkṛṣṭā. tatreha madhyamāyāḥ sākṣāt kathanena jaghanyotkṛṣṭe arthataḥ sūcayati, tadsadbhāvasya pramāṇasiddhatvād iti.\n[NAV_21.0] evaṃ pakṣādilakṣaṇaṃ pratipādyedānīṃ heyajñāne saty upādeyaṃ viviktataraṃ vedyata iti tadvyudastāḥ pakṣahetudṛṣṭāntābhāsā vaktavyāḥ. tatra tāvat pakṣalakṣaṇavyudastān pakṣābhāsān āha:\npratipādyasya yaḥ siddhaḥ pakṣābhāso 'kṣaliṅgataḥ /\nlokasvavacanābhyāṃ ca bādhito 'nekadhā mataḥ // NA_21 //\n[NAV_21.1] pakṣasthānopanyastatvāt tatkāryākaraṇatvāc ca pakṣavad ābhāsata iti pakṣābhāsaḥ. asāv anekadhānekaprakāro mata iti sambandhaḥ. katham ity āha: pratipādyasya prativādino yaḥ kaścit siddhaḥ pratītāv ārūḍha eva sa pakṣābhāsaḥ, sādhyasyāiva pakṣatvāt, siddhasya sādhanānarhatvād, atiprasakteḥ. tathākṣaliṅgato 'dhyakṣahetubhyāṃ lokasvavacanābhyāṃ ca bādhitas tiraskṛto yaḥ sa pakṣābhāsaḥ. tatra pratipādyasiddho yathā: paudgaliko ghaṭaḥ, saugataṃ vā prati: sarvaṃ kṣaṇikam ityādi. pratyakṣabādhito yathā: niraṃśāni svalakṣaṇāni, parasparaviviktau vā sāmānyaviśeṣāv iti. anumānabādhito yathā: nāsti sarvajña iti. lokabādhito yathā: gamyā mātā iti. svavacanabādhito yathā: na santi sarve bhāvā iti.\n[NAV_22.0] sāmprataṃ hetulakṣaṇaṃ smārayaṃs tadapāstān hetvābhāsān āha:\nanyathānupapannatvaṃ hetor lakṣaṇam īritam /\ntadapratītisandehaviparyāsais tadābhatā // NA_22 //\n[NAV_22.1] hetor lakṣaṇam asādhāraṇadharmarūpaṃ yad īritaṃ gamitam anekārthatvād vā pratipāditaṃ svārthānumānaprastāve yad utānyathānupapannatvam iti tasyāpratītir anadhyavasāyaḥ, sandeho dolāyamānatā, viparyāso vaiparītyanirṇayo; 'pratītiś ca sandehaś ca viparyāsaś ceti dvandvaḥ; paścāt tadā saha tatpuruṣas: tais tadapratītisandehaviparyāsais; tadābhatāābhānam ābhā tasyeva samyagghetor ivābhāsyeti tadābhas, tadbhāvas tattā, hetvābhāsatā bhavatīty arthaḥ.\n[NAV_23.0] adhunā yena lakṣaṇena yannāmā hetvābhāso bhavati tad darśayati:\nasiddhas tv apratīto yo yo 'nyathāivopapadyate /\nviruddho yo 'nyathāpy atra yukto 'naikāntikaḥ sa tu // NA_23 //\n[NAV_23.1] yaḥ kaścid apratītaḥ pratītyā agocarīkṛto 'niścitaḥ so 'siddhanāmā hetvābhāsaḥ. tuśabdas trayasyāpi bhedoddyotakaḥ. yas tv anyathāiva sādhyaṃ vināiva vipakṣa eveti yāvad, upapadyate sambhavati sa viruddhābhidhānaḥ. yaḥ punar anyathāpi sādhyaviparyayeṇāpi yukto ghaṭamānako, 'piśabdāt sādhyenāpi, so 'tra vyatikare 'naikāntikasaṃjño jñātavya iti. tatra pratiprāṇiprasiddhapramāṇapratiṣṭhitānekāntaviruddhabuddhibhiḥ kaṇabhakṣākṣapādabuddhādiśiṣyakair upanyasyamānāḥ sarva eva hetavaḥ, tad yathāikāntenānityaḥ śabdo nityo vā, sattvād, utpattimattvāt, kṛtakatvāt, pratyabhijñāyamānatvād ityādayo vivakṣayāsiddhaviruddhānaikāntikatāṃ svīkurvantīty avagantavyam.\n[NAV_23.2] tathā hy: anityāikānte tāvad asiddhāḥ sarva eva hetavaś, cākṣuṣatvavat teṣāṃ dhvanāv avidyamānatvād, asadādivyavacchedenālīkasaṃvṛtivikalpitatvāt, pāramārthikatve tv ekasyānekarūpāpattyānekāntavādāpatteḥ, kalpanāracitasattākānāṃ ca sarvaśaktiviraharūpatayā niḥsvabhāvatvāt, tathāpi teṣāṃ sādhanatve sādhyam api niḥsvabhāvam iti kharaviṣāṇaṃ śaśaviṣāṇasya sādhanam āpadyata iti śobhanaḥ sādhyasadhanavyavahāraḥ. sarva evāyam anumānānumeyavyavahāro buddhyārūḍhena dharmadharminyāyena na bahiḥsadasattvam apekṣate, tenāyam adoṣa iti ced, evaṃ tarhi cākṣuṣatvam api śabde buddhyādhyāropya hetutayocyamānaṃ nāsiddhatayodbhāvanīyaṃ, viśeṣābhāvāt. acākṣuṣatvavyavacchedena cākṣuṣatvaṃ buddhyādhyāropayituṃpāryate, na yathā kathañcin, na cāsau śabde 'sty, acakṣurgrāhyatvāt tasya, tenāyam adoṣa iti cet, ko 'yam acākṣuṣatvavyavacchedo nāma: vyavacchedamātraṃ nīrūpaṃ, vyavacchinnaṃ vā svalakṣaṇaṃ, vyavacchedikā vā buddhiḥ svāṃśamagnāpi bahirvastugrahaṇarūpatayā plavamānā? nāparo vastudharmo yatra bhedābhedavikalpadvāreṇā dūṣaṇaṃ ditsur bhavān iti cet, tarhi sa śabde nāstīti kāiṣā bhāṣā? evaṃ hi nabhaḥpuṇḍarīkaṃ tatra nāstīti sattvādikam api kalpayituṃ na śakyam iti prasajyeta. kiṃ ca, te sādhanadharmā dharmiṇi bhavanto 'pi na bhavaddarśane pratītim ārohanti, pratyakṣasya vikalpavikalatayā dharmanirṇayaśūnyatvāt, taduttarakālabhāvinyā vāsanāprabodhajanyāyā vikalpabuddheḥ svāṃśagrahaṇaparyavasitaśarīratvena bahiḥsvalakṣaṇe praveśābhāvāt, tataś cāpratītatvāt sarvasyāsiddhatvam.\n[NAV_23.3] nityāikānte 'pi dharmiṇo 'tyantavyatiriktānām apāramārthikānāṃ vā svasādhanadharmāṇāṃ pramāṇenāpratītatvād asiddhatā draṣṭavyā, dharmiṇo 'vinirluṭhitarūpāṇāṃ pāramārthikānāṃ sakaladharmāṇāṃ pratyakṣādipramāṇaprasiddhatvena nihnotum aśakyatvād iti.\n[NAV_23.4] tathā viruddhatāpi pakṣadvaye 'pi sarvasādhanadharmāṇām unneyānekāntapratibaddhasvabhāvatvena tatsādhanapravaṇatvāt. etac cottaratra vakṣyāmaḥ.\n[NAV_23.5] evaṃ pakṣadvaye 'pi nirdiśyamānāḥ sarva eva hetavo 'naikāntikatām ātmasātkurvanti, parasparaviruddhāvyabhicāritvāt, samānayuktyupanyāsena vipakṣe 'pi darśayituṃ śakyatvāt.\n[NAV_23.6] tathā hi: anityavādī nityavādinaṃ prati pramāṇayati. sarvaṃ kṣaṇikaṃ, sattvād, akṣaṇike kramayaugapadyābhyām arthakriyāvirodhād, arthakriyākāritvasya ca bhāvalakṣaṇatvāt, tato 'rthakriyā vyāvartamānā svakroḍīkṛtāṃ sattāṃ vyāvartayed iti kṣaṇikatvasiddhiḥ. na hi nityo 'rtho 'rthakriyāyāṃ krameṇa pravartitum utsahate, pūrvārthakriyākaraṇasvabhāvopamardadvāreṇottarakriyāyāṃ pravṛtter, anyathā pūrvārthakriyākaraṇāvirāmaprasaṅgāt; tatsvabhāvapracyave ca nityatāpayāty, atādavasthyasyānityalakṣaṇatvāt. nityo 'pi kramavartinaṃ sahakārikāraṇam artham udīkṣamāṇas tāvad asīt, paścāt tam āsādya krameṇa kāryaṃ kuryād iti cen, na, sahakārikāraṇasya nitye 'kiñcitkaratvād, akiñcitkarasyāpi pratīkṣaṇe 'navasthāprasaṅgāt. nāpi yaugapadyena nityo 'rtho 'rthakriyāṃ kurute, 'dhyakṣavirodhāt. na hy ekakālaṃ sakalāḥ kriyāḥ prārabhamāṇaḥ kaścid upalabhate; karotu vā, tathāpy ādyakṣaṇa eva sakalakriyāparisamāpter dvitīyādikṣaṇeṣv akurvāṇasyānityatā balād āḍhaukate, karaṇākaraṇayor ekasmin viruddhatvād iti.\n[NAV_23.7] nityavādī punar evaṃ pramāṇayati: sarvaṃ nityaṃ sattvāt. kṣaṇike sadasatkālayor arthakriyāvirodhāt, tallakṣaṇaṃ sattvaṃ nāvasthāṃ badhnātīti, tato nivartamānam ananyaśaraṇatayā nityatvaṃ sādhayati. tathā hi: kṣaṇiko 'rthaḥ sad vā kāryaṃ kuryāt, asad vā, gatyantarābhāvāt. na tāvad ādyaḥ pakṣaḥ, samasamayavartini vyāpārāyogāt, sakalabhāvānāṃ parasparaṃ kāryakāraṇabhāvaprāptyātiprasaṅgāc ca. nāpi dvitīyaḥ pakṣaḥ kṣodaṃ kṣamate, asataḥ kāryakaraṇaśaktivikalatvāt. anyathā śaśaviṣāṇādayo 'pi kāryakaraṇāyotsaheran, viśeṣābhāvād iti.\n[NAV_23.8] tad evam ekāntadvaye 'pi ye ye hetavas te te yukteḥ samānatayā viruddhaṃ na vyabhicaranty; avicāritaramaṇīyatayā mugdhajanadhyāndhyaṃ cotpādayantīti virudhāvyabhicāriṇo 'naikāntikāḥ, sarvavastudharmāṇāṃ vastuto 'nekāntapratibaddhatvād iti. tasmād amī sarva eva hetavaḥ santo 'nekāntam antareṇa nopapadyanta iti tam eva pratipādayitum īśate; vimūḍhabuddhibhiḥ punaḥ vipakṣasādhanārtham upanyasyamānā vivakṣayāsiddhaviruddhānaikāntikatām ābibhratīti sthitam.\n[NAV_24.0] tad evaṃ hetvābhāsān pratipādya dṛṣtāntalakṣaṇavyudastān dṛṣṭāntābhāsān āha:\nsādharmyeṇātra dṛṣṭāntadoṣā nyāyavidīritāḥ /\napalakṣaṇahetūtthāḥ sādhyādivikalādayaḥ // NA_24 //\n[NAV_24.1] sādhanaṃ sādhyākrāntam upadarśayitum abhipretaṃ yasmiṃs tat sādharmyaṃ, tena. atra vyatikare; dūṣyanta iti doṣāḥ. dṛṣṭāntā eva doṣā dṛṣṭāntadoṣāḥ dṛṣṭāntābhāsā ity arthaḥ. nyāyavidīritā vidvadbhir gaditāḥ; sādhyaṃ gamyam; ādiśabdāt sādhanobhayaparigrahas; tadvikalās tacchūnyāḥ. ādiśabdāt sandigdhasādhyasādhanobhayadharmā gṛhyante. kiṃbhūtā ete ity āha: apagataṃ lakṣaṇaṃ yebhyas te tathā, te ca te hetavaḥ, tebhya utthā utthānaṃ yeṣāṃ te 'palakṣaṇahetūtthāḥ; idaṃ ca prāyikaṃ viśeṣaṇaṃ, samyagghetāv api vaktṛdoṣavaśāt dṛṣṭāntābhāsatopapatter, yathā: nityānityaḥ śabdaḥ, śrāvaṇatvād, ghaṭavad ityādi.\n[NAV_24.2] tatra sādhyavikalo yathā: bhrāntam anumānaṃ, pramāṇatvāt, pratyakṣavat; pratyakṣasya bhrāntatāvikalatvāt; tadbhrāntatve sakalavyavahārocchedaprasaṅgāt, taducchede ca pramāṇaprameyābhāvān na kiñcit kenacit sādhyata iti bhrāntavādino mūkatāpanipadyeta. sādhanavikalo yathā: jāgratsaṃvedanaṃ bhrāntaṃ, pramāṇatvāt, svapnasaṃvedanavat; svapnasaṃvedanasya pramāṇatāvaikalyāt tatpratyanīkajāgratpratyayopanipātabādhitatvād iti. ubhayavikalo yathā: nāsti sarvajñaḥ, pratyakṣādyanupalabdhatvāt, ghaṭavad; ghaṭasya sattvāt pratyakṣādibhir upalabdhatvāc ca. sandigdhasādhyadharmo yathā: vītarāgo 'yaṃ, maraṇadharmatvād, rathyāpuruṣavad; rathyāpuruṣe vītarāgatvasya sandigdhatvād, viśiṣṭacetodharmāṇāṃ viśiṣṭavyāhārādiliṅgagamyatvād rathyāpuruṣe tannirṇayasyāpy abhāvād iti. sandigdhasādhanadharmo yathā: maraṇadharmāyaṃ puruṣo, rāgādimattvād, rathyāpuruṣavad; rathyāpuruṣe rāgādimattvasya\nsandigdhatvād, vītarāgasyāpi tathā sambhavād iti. sandigdhobhayadharmo yathāsarvajño 'yaṃ, rāgādimattvād, rathyāpuruṣavad; rathyāpuruṣe pradarśitanyāyenobhayasyāpi sandigdhatvād iti.\n[NAV_24.3] nanu ca parair anyad api dṛṣṭāntābhāsatrayam uktam, tad yathānanvayo 'pradarśitānvayo viparītānvayaś ceti. tatrānanvayo yathā: rāgādimān vivakṣitaḥ puruṣo, vaktṛtvād, iṣṭapuruṣavad iti. yady api kileṣṭapuruṣe rāgādimattvaṃ vaktṛtvaṃ ca sādhyasādhanadharmau dṛṣṭau, tathāpi yo yo vaktā sa sa rāgādimān iti vyāptyasiddher ananvayo 'yaṃ dṛṣṭāntaḥ. tathāpradarśitānvayo yathānityaḥ śabdaḥ, kṛtakatvād, ghaṭavad iti. atra yady api vāstavo 'nvayo 'sti, tathāpi vādinā vacanena na prakāśita ity apradarśitānvayo dṛṣṭāntaḥ. viparitānvayo yathānityaḥ śabdaḥ, kṛtakatvād iti hetum abhidhāya yad anityaṃ tad kṛtakaṃ ghaṭavad iti, viparītavyāptidarśanād viparītānvayaḥ, sādharmyaprayoge hi sādhanaṃ sādhyākrāntam upadarśanīyam, iha tu viparyāsadarśanād viparītatā. tad etad bhavadbhiḥ kasmān noktam iti.\n[NAV_24.4] atrocyate -- pareṣāṃ na suparyālocitam etad dṛṣṭāntābhāsatrayābhidhānam iti jñāpanārtham. tathā hi: na tāvad ananvayo dṛṣṭāntābhāso bhavitum arhati. yadi hi dṛṣṭāntabalena vyāptiḥ sādhyasādhanayoḥ pratipādyeta, tataḥ syād anavayo dṛṣṭāntābhāsaḥ, svakāryākaraṇād, yadā tu pūrvapravṛttasambandhagrāhipramāṇagocarasmaraṇasampādanārthaṃ dṛṣṭāntodāhṛtir iti sthitaṃ, tadānanvayatvalakṣaṇo na dṛṣṭāntasya doṣaḥ, kiṃ tarhi hetor eva, pratibandhasyādyāpi pramāṇenāpratiṣṭhitatvāt, pratibandhābhāve cānvayāsiddheḥ. na ca hetudoṣo 'pi dṛṣṭānte vācyo, 'tiprasaṅgād iti. tathāpradarśitānvayaviparītānvayāv api na dṛṣṭāntābhāsatāṃ svīkuruto, 'nvayāpradarśanasya viparyastānvayapradarśanasya ca vaktṛdoṣatvāt, taddoṣadvareṇāpi dṛṣṭāntābhāsapratipādane tadiyattā viśīryeta, vaktṛdoṣāṇāmānantyāt. vaktṛdoṣatve 'pi parārthānumāne tatkauśalam apekṣata iti. evaṃ copanyāse na bubhutsitārthasādhakāv ato dṛṣṭāntābhāsāv etāv iti ced, evaṃ tarhi karaṇāpāṭavādayo 'pi dṛṣṭāntābhāsā vācyāḥ. tathā hi: karaṇapāṭavavyatirekeṇāpi na parapratyāyanaṃ samasti, vispaṣṭavarṇāgrahaṇe vyaktatayā tadarthāvagamābhāvād ity āstāṃ tāvat.\n[NAV_25.0] tad evaṃ sādharmyeṇa dṛṣṭāntābhāsān pratipādya vaidharmyeṇāha:\nvaidharmyeṇātra dṛṣṭāntadoṣā nyāyavidīritāḥ /\nsādhyasādhanayugmānām anivṛtteś ca saṃśayāt // NA_25 //\n[NAV_25.1] sādhyābhāvaḥ sādhanābhāvavyāptau darśayitum abhipreto yasmiṃs tad vaidharmyam, tenātra dṛṣṭāntadoṣā nyāyavidīritā iti dattārtham. sādhyasādhanayugmānāṃ gamyagamakobhayānām anivṛtter anivartanāc, caśabdasya vyavahitaprayogatvāt saṃśayāc ca nivṛttisandehāc cety arthaḥ. tad anena ṣaḍ dṛṣṭāntābhāsāḥ sūcitās, tad yathā -- sādhyāvyatirekī, sādhanāvyatirekī, sādhyasādhanāvyatirekī, tathā sandigdhasādhyavyatirekaḥ, sandigdhasādhanavyatirekaḥ, sandigdhasādhyasādhanavyatirekaś ceti.\n[NAV_25.2] tatra sādhyāvyatirekī yathā: bhrāntam anumānam, pramāṇatvād iti. atra vaidharmyadṛṣṭānto: yat punar bhrāntaṃ na bhavati na tat pramāṇaṃ, tad yathā svapnajñānam iti; svapnajñānād bhrāntatānivṛtteḥ sādhyāvyatirekitvam iti. sādhanāvyatirekī yathā: nirvikalpakaṃ pratyakṣaṃ, pramāṇatvād iti. atra vaidharmyadṛṣṭānto: yat punaḥ savikalpakaṃ na tat pramāṇaṃ, tad yathānumānam; anumānāt pramāṇatānivṛtteḥ sādhanāvyatirekitvam iti. ubhayāvyatirekī yathā: nityānityaḥ śabdaḥ, sattvād iti. atra vaidharmyadṛṣṭānto: yaḥ punar na nityānityaḥ sa na san, tad yathā -- ghaṭo; ghaṭād ubhayasyāpy avyāvṛtter ubhayāvyatirekitvam iti. tathā sandigdhasādhyavyatireko yathāsarvajñā anāptā vā kapilādayo,āryasatyacatuṣṭayāpratipādakatvād iti. atra vaidharmyadṛṣṭānto: yaḥ punaḥ sarvajña āpto vā 'sāv āryasatyacatuṣṭayaṃ pratyapīpadat, tad yathā -- śauddhodanir iti. ayaṃ ca sādhyāvyatirekī vāryasatyacatuṣṭayasya duḥkhasamudayamārganirodhalakṣaṇasya pramāṇabādhitatvena tadbhāṣakasyāsarvajñatānāptatopapatteḥ. kevalaṃ tannirākārakapramāṇasāmarthyaparyālocanavikalānāṃ sandigdhasādhyavyatirekatayā pratibhātīti tathopanyastaḥ. tathā hi: yady apy āryasatyacatuṣṭayaṃ śauddhodaniḥ pratipāditavāṃs, tathāpi sarvajñatāptate tasya na siddhyataḥ, tābhyāṃ sahāryasatyacatuṣṭayapratipādanasyānyathānupapattyasiddher, asarvajñānāptenāpi parapratāraṇābhiprāyapravṛttanipuṇabuddhiśaṭhapuruṣeṇa tathāvidhapratipādanasya kartuṃ śakyatvāt. tasmāc chauddhodaneḥ sakāśād asarvajñatānāptatālakṣaṇasya sādhyasya vyāvṛttiḥ sandigdheti sandigdhasādhyavyatirekitvam iti. sandigdhasādhanavyatireko yathā: 'nādeyavākyaḥ kaścid vivakṣitaḥ puruṣo rāgādimattvād iti. atra vaidharmyadṛṣṭānto: yaḥ punar ādeyavākyo, na sa rāgādimāṃs, tad yathā -- sugata iti. yady api taddarśanānuraktāntaḥkaraṇāṇāṃ sugatasyādeyavacanatā siddhisaudhamadhyārūḍhā, tathāpi rāgādimattvābhāvas tatpratipādakapramāṇavaidhuryāt sandehagocaracāritām anubhavaty, ataḥ sugatād rāgādimattāvyāvṛttisaṃśayāt sandigdhasādhanavyatirekitvam iti. sandigdhasādhyasādhanavyatireko yathā: na vītarāgāḥ kapilādayaḥ, karuṇāspadeṣv apy akaruṇāparītacittatayādattanijakamāṃsaśakalatvād iti. atra vaidharmyadṛṣṭānto: ye punar vītarāgās te karuṇāspadeṣu karuṇāparītacittatayā dattanijamāṃsaśakalās, tad yathā -- bodhisattvā iti. atra sādhyasādhanadharmayor bodhisattvebhyo vyāvṛttiḥ sandigdhā; tatpratipādakapramāṇavaikalyān na jñāyate kiṃ te rāgādimanta uta vītarāgāḥ; tathānukampyeṣu kiṃ svapiśitakhaṇḍāni dattavanto neti vā. ataḥ sandigdhasādhyasādhanavyatirekitvam iti.\n[NAV_25.3] parair apare 'pi dṛṣṭāntābhāsās trayo 'vimṛśyabhāṣitayā darśitāḥ. tad yathā -- avyatireko, 'pradarśitavyatireko, viparītavyatirekaś ceti. te 'smābhir ayuktatvān na darśayitavyāḥ. tathā hy: avyatirekas tair darśito, yathāvītarāgaḥ kaścid vivakṣitaḥ puruṣo, vaktṛtvād iti. atra vaidharmyaḍṛṣṭānto: yaḥ punar vītarāgo, na sa vaktā, yathopalakhaṇḍa iti. yady api kilopalakhaṇḍād ubhayaṃ vyāvṛttaṃ, tathāpi vyāptyā vyatirekāsiddher avyatirekitvam iti. ayuktaś cāyaṃ vaktum, avyatirekitāyā hetudoṣatvāt. yadi hi dṛṣṭāntabalenāiva vyatirekaḥ pratipādyeta, tadā tathāvidhasāmarthyavikalasya tadābhāsatā yujyeta, na cāitad asti, prākpravṛttasambandhagrahaṇapravaṇapramāṇagocarasmaraṇasampādanārthaṃ dṛṣṭāntopādānāt. na hy ekatra yo yadabhāve na dṛṣṭaḥ, sa tadabhāve na bhavatīti pratibandhagrāhipramāṇavyatirekeṇa sidhyaty, atiprasaṅgāt. tasmād asiddhapratibandhasya hetor evāyaṃ doṣo, na dṛṣṭāntasyeti. tathāpradarśitavyatirekaviparītavyatirekāv api vaktum ayuktau, tayor vaktṛdoṣatvāt. tathā hy: apradarśitavyatirekas tair ukto, yathānityaḥ śabdaḥ, kṛtakatvād, ākāśavad iti. atra vidyamāno 'pi vyatireko vādinā vacanena nodbhāvita iti duṣṭatā. viparītavyatirekaḥ punar abhihito, yathānityaḥ śabdaḥ, kṛtakatvād iti. atra vaidharmyadṛṣṭānto: yad akṛtakaṃ tan nityaṃ bhavati, yathākāśam iti. atra viparyastavyatirekapradarśanād viparītavyatirekitvam. vaidharmyaprayoge hi sādhyābhāvaḥ sādhanābhāvākrānto darśanīyo, na cāievam atra, sādhanābhāvasya sādhyābhāvavyāptatayābhidhānād iti.\n[NAV_25.4] vyatirekāpradarśanaṃ viparītavyatirekapradarśanaṃ ca na vastuno doṣaḥ, kiṃ tarhi vacanakuśalatāvikalasyābhidhāyakasya. kiṃ ca, yeṣāṃ bhavatām ado darśanaṃ: yad uta svārthānumānakāle svayaṃ hetudarśanamātrāt sādhyapratīteḥ parārthānumānāvasare 'pi hetupratipādanam eva kartavyaṃ "viduṣāṃ vācyo hetur eva hi kevala" itivacanāt teṣāṃ ‘kṛtakatvād'; itīyatā hetūpanyāsenāiva sisādhayiṣitasādhyasiddheḥ samastadṛṣṭāntābhāsavarṇanam api pūrvāparavyāhatavacanaracanācāturyam āvirbhāvayati.āsātāṃ tāvad etau, dṛṣṭāntasya sādhanāvayavatvenānabhyupagamāt. athettham ācakṣīthā: anvayavyatirekāparijñāne pratipādyasya na dṛṣṭāntam antareṇāitau darśayituṃ śakyāv, ato 'nvayavyatirekadarśanārthaṃ dṛṣṭānto 'bhidhātavyas, tataś ca tatkāryākāriṇāṃ tadābhāsateti ced, gale gṛhītasyāyam ullāpas, tathāpy apradarśitavyatirekaviparītavyatirekau dṛṣṭāntābhāsau na vāstavau, kiṃ tarhi vaktṛdoṣasamutthāv; ato nābhidhātuṃ yuktau, tathāvidhasya vidyamānavastuprakāśanasāmarthyarahitasya nibiḍajaḍimāvaṣṭabdhasya puṃso vādānadhikāritvān, mātṛkāpāṭhaśālāyogyatayā viduṣāṃ vādayitum ayuktatvād iti.\n[NAV_26.0] tad evaṃ parārthānumānaṃ vyācakṣāṇena yad uktaṃ -- yad uta "tat pakṣādivacanātmakam" iti -- tat pakṣahetudṛṣṭāntānāṃ sābhāsānāṃ pratipādanāt prāyaḥ paryantitaṃ; kevalaṃ tat paroktadūṣaṇoddhārād eva samīcīnatām ābibhartīty amunā prastāvena dūṣaṇaṃ sābhāsam abhidhātukāma āha:\nvādyukte sādhane proktadoṣāṇām udbhāvanam /\ndūṣaṇaṃ niravadye tu dūṣaṇābhāsanāmakam // NA_26 //\n[NAV_26.1] vadanaśīlo vādī pratyāyakas, tenokta upanyaste; kasmin? sādhane; sādhyate pratipādyapratītāv āropyate 'numeyaṃ yena tat sādhanam. tac cānekarūpaṃ prāk pratyapādi, tad yathā -- kvacid dhetur evāikaḥ, kvacit pakṣahetū, kvacit pakṣahetudṛṣṭāntāḥ, kvacit ta eva sopanayāḥ, kvacit sanigamanāḥ, kvacid ekāikatacchuddhivṛddhyeti, pratipādyasya kvacit kathañcit pratyāyayituṃ śakyatvāt, tatpratyāyanopāyasya ca sādhanatvād iti. tatreha samyaksādhanasya dūṣayitum aśakyatvāt, sādhanābhāsa eva tatsāmarthyopapatteḥ, sādhanābhāsam eva dūṣanopanipātāt prāg avasthāyām anirjñātaṃ sāmānyena sādhanadhvaninoktaṃ, tatra proktadoṣāṇāṃ pratyakṣādinirākṛtapakṣāsiddhādihetusādhyādivikaladṛṣṭāntādyupanyāsalakṣaṇānām udbhāvanaṃ prāśnikānāṃ purataḥ prakāśanaṃ yat tad dūṣyate svābhipretasādhyapratyāyanavaikalyalakṣaṇāṃ vikṛtiṃ nīyate sādhanam aneneti dūṣaṇam iti jñeyam.\n[NAV_26.2] adhunā tadābhāsam āha: nirgataṃ samyakprayuktatvād avadyaṃ pāpaṃ pakṣādidoṣalakṣaṇaṃ dauṣṭyam asmād iti niravadyaṃ, tasmin sādhane vādinokta iti vartate. tathāpi matsaritayā pramṛdyodaraṃ yad avidyamānānāṃ doṣāṇām udbhāvanaṃ tad dūṣaṇasthānopanyastatvāt tatkāryākaraṇāt samyaksādhane doṣodbhāvanasya pralāpāyamānatvād dūṣaṇavadābhāsata iti dūṣaṇābhāsam iti; tad eva nāma saṃjñā yasya tattathā. samarthasādhanopanyāsatvāt sādhite sādhye satām apy apaśabdālaṅkārādidoṣāṇāṃ yad udbhāvanaṃ tad api dūṣaṇābhāsanāmakam iti. tuśabdena viśeṣaṇārthena darśayati vastusiddhyarthaṃ vādapravṛttes, tasya siddhatvād, apaśabdādīnām aprastutatayā taddvareṇa doṣaprakāśanasyāsambaddhapralāparūpatvād, itarathā tāvanmātreṇāiva parāpākaraṇasiddheḥ samarthasādhanānveṣaṇaprayatno viśīryeta, prayojanābhāvād iti.\n[NAV_27.0] tad evaṃ vyāvahārikapramāṇasya pratyakṣaparokṣasvārthaparārhādibhedabhinnasya lakṣaṇaṃ pratipādyādhunā yaiḥ pāramārthikaṃ samastāvaraṇavicchedalabhyam aśeṣārthagocaraṃ kevalajñānaṃ nābhyupagamyate, tanmatoddalanārthaṃ tallakṣaṇam abhidhitsur āha:\nsakalāvaraṇamuktātma kevalaṃ yat prakāśate /\npratyakṣaṃ sakalārthātmasatatapratibhāsanam // NA_27 //\n[NAV_27.1] sakalaṃ samastam, āvṛṇotyāvriyate vānenety āvaraṇaṃ, tatsvarūpapracchādanaṃ karmety arthaḥ, sakalaṃ ca tad avāraṇaṃ ca sakalāvaraṇaṃ, tena mukto rahita, ātmā svarūpaṃ yasya tattathā. ata eva kevalam asahāyam, āvaraṇakṣayopaśamavicitratayāiva bodhasya nānākāratayā pravṛtteḥ, sāmastyena punar āvaraṇanirdalane vibandhakakāraṇavaikalyād ekākāratayāiva tasya vivartanāt. ato jñānāntaranirapekṣaṃ yat prakāśate prathate nirupādhikaṃ dyotata ity arthaḥ, tat paramārthataḥ pratyakṣam. tad idaṃ sakalāvaraṇamuktātmetihetudvāreṇa tathā kevalaṃ yat prakāśata itisvarūpato nirūpyādhunā kāryadvāreṇa nirūpayann āha: sakalārthātmanāṃ samastavastusvarūpāṇāṃ satatapratibhāsanam anavarataprakāśanaṃ sakalārthātmasatatapratibhāsanam iti, pratibhāsyate 'neneti pratibhāsanam, ātmano dharmarūpatayā bhedavadvivakṣitaṃ jñānam iti yāvat. asya ca pāramārthikatvaṃ, nirupacaritaśabdārthopapatteḥ. tathā hy: akṣaśabdo jīvaparyāyas, tataś cākṣaṃ prati vartata iti pratyakṣaṃ, yatrātmanaḥ sākṣād vyāpāraḥ. vyāvahārikaṃ punar indriyavyavahitātmavyāpārasampādyatvāt paramārthataḥ parokṣam eva: dhūmād agnijñānavat, tirodhānāviśeṣāt.\n[NAV_27.2] nanu ca prasiddhaṃ lakṣyam anūdyāprasiddhaṃ lakṣaṇaṃ vidhīyate -- sarvatrāyaṃ nyāyaḥ. aprasiddhe punar lakṣye lakṣaṇam abhidhīyamānam ambarāravindinīkusumalakṣaṇavan nirgocaratāṃ yāyāt. tad idaṃ svarūpato 'prasādhya lakṣaṇam abhidadhānasya ko 'bhiprāya ity; atrocyate -- ye ye mithyāvalepādhmātāntaḥkaraṇāḥ pramāṇaprasiddham apy adaḥ prati vipratipadyante, teṣāṃ dhyāndhīkṛtabuddhitvād avadhāraṇīyatām anena darśayati. kim asya pratipādakaṃ pramāṇam iti ced, ete brūmaḥ:\n[NAV_27.3] samasti samastavastuvistāragocaraṃ viśadadarśanaṃ, tadgocarānumānapravṛtteḥ; iha yadyadgocaram anumānaṃ pravartate, tasya tasya grāhakaṃ kiñcit pratyakṣam udayapadavīṃ samāsādayati, yathā citrabhānoḥ; pravartate ca sakalārthaviṣayam anumānam; atas tadavalokinā viśadadarśanenāpi bhāvyam iti. sarvārthaviṣayaṃ kim anumānaṃ pravartata iti ced, idam api brūma: iha yad yad asti tat tat sarvaṃ sthityudayāpavargasaṃsargam anubhavati, vastutvāt; yad yad vastu tat tat sthemajanmapralayaiḥ kroḍīkṛtaṃ; tad yathāṅgulir aṅgulitvavakratvarjutvāpekṣayeti; vastu ca yad asty, ataḥ prastutatrayākrāntaṃ tad avagantavyam. idam eva nikhilārthagocaram anekāntānumānaṃ jñānakriyābhyāsātiśayān nikhilāvaraṇavicchede vibandhakakāraṇābhāvād viśadadarśanībhavati. na cānumānapravṛttāv apy anarthitvādinā pramātur apravṛttāv anumeyagocarapratyakṣāsambhavena vyabhicāraś codanīyaḥ, sambhavasya sādhyatayābhipretatvāt. na ca sambhavamātre 'sti vyabhicāraḥ, sarvānumeyānāṃ sambhavatpratyakṣatayā vyāptatvād iti.\n[NAV_27.4] athavānyathānumānayāmaḥ: sambhavatsamastaśuddhika ātmā, vidyamānaśuddhyupāyatvād; iha yo yo vidyamānaśuddhyupāyaḥ sa sa sambhavatsamastaśuddhiko; yathā vidyamānakṣāramṛtpuṭapākādiśuddhyupāyo ratnaviśeṣas, tathā ca vidyamānajñānādyabhyāsaśuddhyupāya ātmātaḥ sambhavatsamastaśuddhika iti. sāmastyaśuddhaś cātmā jñānajñāninoḥ kathañcid abhedāt kevalam abhidhīyata iti. jñānādyabhyāsaḥ kathaṃ viśuddhikāraṇam iti ced, āvaraṇamalapratipakṣarūpatvād iti brūmaḥ. pratipakṣarūpatā katham avadhāriteiti cet, tavāiva darśanāt. tathā hi: dṛśyate jñānādyabhyāsataḥ pratikṣaṇam āvaraṇavilayo, viśiṣṭaviśiṣṭataratatkāryabodhādyanubhavāt, tadatiśaye punaḥ sāmastyocchedaḥ syād ity abhidadhmahe. etena yat pare procur -- yathā: pratyakṣādipramāṇapañcakagocarātikrāntatvāt sarvārthasaṃvedanam abhāvākhyaṣaṣṭhapramāṇagocaratāṃ pratipadyate -- tad ayuktaṃ, tatsambhavasyānumānena pratipādanāt, pramāṇapañcakapravartanābhāvāsiddheḥ. kiṃ ca, pramāṇapañcakaṃ tadgocaraṃ na pravartata iti kathaṃ bhavato nirṇayaḥ? kiṃ niyatadeśakālavyāptyā yad vā samastadeśakālāskandaneneti? yady ādyaḥ pakṣas, tato yathā ghaṭādeḥ kvacit pramāṇapañcakaṃ tadgocaraṃ nirvartamānam abhāvaṃ sādhayaty, evaṃ samastavastusaṃvedanagocaram api tan nivartamānaṃ niyatadeśadaśāvacchinnam abhāvaṃ sādhayen, na sarvatra; tataś ca ghaṭādivat tad durnivāraṃ syāt. atha dvitīyaḥ pakṣo, 'sāv asambhavy eva; samastadeśakālavartipuruṣapariṣatsaṃvedanasākṣātkāriṇo hy evaṃ vaktuṃ yuktaṃ, yad uta na kvacit samastārthasaṃvedanaṃ astīti -- na bhavatas, tathāvidhapuruṣasambhavānabhyupagamāt. itarathā ya eva kaścin niścityāivam abhidadhyāt, sa eva samastavastuvistāravyāpijñānāloka iti samastārthagocarasaṃvedanasiddhir ity āstāṃ tāvat.\n[NAV_28.0] tad evaṃ pramāṇaviṣaye lakṣaṇasaṃkhyāvipratipattī nirākṛtyādhunā kramaprāptāṃ gocaravipratipattiṃ bahuvaktavyatvād anirākṛtya tāvat phalavipratipattiṃ nirācikīrṣur āha:\npramāṇasya phalaṃ sākṣād ajñānavinivartanam /\nkevalasya sukhopekṣe śeṣasyādānahānadhīḥ // NA_28 //\n[NAV_28.1] dvividhaṃ hi pramāṇasya phalaṃ: sākṣād asākṣāc cānantaraṃ vyavahitaṃ cety arthaḥ. tatra sākṣād ajñānam anadhyavasāyaḥ prameyāparicchittis tasya vinivartanaṃ viśeṣeṇa pralayāpādanaṃ pramāṇasya phalam, ajñānoddalanadvāreṇa tasya pravṛttes, tasya ca sarvānarthamūlatayā pramātrapakāritvāt. tannivartanasya prayojanatā yuktāiva. etac cānantaraprayojanaṃ sarvajñānānām ekarūpatvāt sāmānyenoktam. vyavahitaprayojanaṃ punar vibhāgenāha: kevalasya sarvajñajñānasya sukhaṃ vaiṣayikasukhātītaparamāhlādānubhava, upekṣā sākṣāt samastārthānubhave 'pi hānopādānecchābhāvān madhyasthavṛttitā, te sukhopekṣe phalam ity arthaḥ. śeṣasya tadvyatiriktaprākṛtalokapramāṇasyādānaṃ grahaṇaṃ hānaṃ parityāgas, tayor ādānahānayor dhīr buddhir ādānahānadhīḥ, sā phalam iti yāvat. tataś cādeyānāṃ samyagdarśanādisrakcandanādīnāṃ yāditsā, tathā heyānāṃ mithyādarśanādiviṣakaṇṭakādīnāṃ yā jihāsā sā pramāṇasādhyāpramāṇāt tadasiddheḥ, prekṣāpūrvakāriṇāṃ tataḥ pravṛttyayogād ity uktaṃ bhavati.\n[NAV_29.0] adhunā gocaravipratipattiṃ nirācaṣṭe:\nanekāntātmakaṃ vastu gocaraḥ sarvasaṃvidām /\nekadeśaviśiṣṭo 'rtho nayasya viṣayo mataḥ // NA_29 //\n[NAV_29.1] aneke bahavo 'ntā aṃśā dharmā vātmānaḥ svarūpāṇi yasya tad anekāntātmakam. kiṃ tat? vastu bahir antaś ca, gocaro viṣayaḥ, sarvasaṃvidāṃ samastasaṃvittīnām. anenānekāntam antareṇa saṃvedanaprasaravyavacchedaṃ darśayati, bhrāntasaṃvedanānām apy anekāntoddyotanapaṭiṣṭhatayā pravṛtteḥ, kevalaṃ keṣucid aṃśeṣu visaṃvādakatvād apramāṇāni tāni saṅgīryante. tad ayam abhiprāyo: yadā saṃvedanasāmānyam apy anekāntaviraheṇa na pravartitum utsahate, tadā tadviśeṣabhūtaṃ pramāṇam ekānte pravartiṣyata iti dūrāpāstāvakāśāivāiṣā vārtā, tathāpy anādimithyābhiniveśavāsitāntaḥkaraṇāḥ kudarśanavipralabdhabuddhayo bahavo 'tra vipratipadyanta iti sarvapramāṇānām anekāntagocaratvasādhakaṃ pramāṇam abhidhīyate: iha yat pramāṇaṃ tat parasparāvinirluṭhitānekadharmaparikaritavastuno grāhakaṃ, tasyāiva tatra pratibhāsamānatvād; iha yad yatra pratibhāti, tad eva tadgocaratayābhyupagantavyaṃ; tad -- yathā nirādīnavanayanaprabhavadarśane pratibhāsamānaṃ pāṭalatayā japākusumaṃ tathāiva tadgocaratayābhyupagamyate; parasparāvibhaktānekasvabhāvākrāntamūrtikaṃ ca bahir antaś ca vastu sarvapramāṇeṣu prathata ity; atas tad eva teṣāṃ gocaraḥ.\n[NAV_29.2] na cetaretaraviśakalitadharmidharmabhāvavādibhiḥ kaṇabhakṣākṣapādaśiṣyakais tāvad asya hetor asiddhatādidoṣaḥ pratipādayituṃ śakyas, tadabhyupagamam antareṇa svābhipretavastuno 'vasthānābhāvāt. tathā hy: ekasmin dharmiṇi bahavo dharmās tato bhinnatanavaḥ kathaṃ varteran? bhedāviśeṣeṇa sarvatra tadvṛttiprasaṅgāt. tatrāiva teṣāṃ samavāyān nānyatra vartanta iti cen, nanu so 'pi samavāyo yady upakāryopakārakabhāvavyatirekeṇāpi bhavati, tataḥ sarvatrāviśeṣeṇa prasajyeta, tadabhāvāviśeṣāt. asty evopakāryopakārakabhāva iti ced, hanta hato 'sy, anekopakārakasyānekasvabhāvatāprāptes, tadvirahe 'nekopakārakatvābhāvāt. na hi yena svabhāvenāikasyopakaroti tenāiva dvitīyasya, tasya tatrāivopayuktatvād, dvitīyopakārakasvabhāvasya tadupamardanadvāreṇotpatter, itarathāikam evopakurvaṃs tiṣṭhet, tadekasvabhāvāt. bhinnābhiḥ śaktibhir upakaroti, na bhinnaiḥ svabhāvais, tena nānekānta iti cet, tās tarhi tatra kathaṃ vartanta iti vācyam. samavāyād ityuttare 'sāv apy upakāryopakārakabhāvam antareṇa kathaṃ na sarvatreti prācīnaṃ codyaṃ paścāllagnam anudhāvati. upakāryopakārakabhāvābhyupagame punar apy anekasvabhāvatāpradarśitayukteḥ punaḥ śaktyupakārakabhinnaśaktiparikalpane tad evāvartate, tan na bhinnadharmaparikalpane 'py anekāntān mokṣa iti varam ādāv eva matsaritāṃ vihāyānekadharmādhyāsitaṃ vastv abhyupagatam. kiṃ bhedakalpanayāsthāna evātmanā parikleśiteneti. kiṃ cānekāntābhyupagame saty eṣa guṇaḥ: parasparavibhakteṣu saṃyogisaṃyogasamavāyisamavāyaguṇaguṇyavayavāvayavivyaktisāmānyādiṣu saṃyogasamavāyaguṇyavayavisāmānyādīnāṃ saṃyogisamavāyiguṇāvayavaviśeṣādiṣu vartanacintāyāṃ yad dūṣaṇajālam upanipatati, tad api parihṛtaṃ bhavaty, ekāntabheda eva tadupapatter, anekānte tadutthānābhāvāt. tathā hi: bhinnāḥ khalu saṃyogādayaḥ saṃyogyādibhyo vikalpayituṃ pāryante -- yad uta katham eta eteṣu vartanta iti? kim ekadeśena yad vā sāmastyena? yady ekadeśena, tad ayuktaṃ, teṣāṃ niravayavatvābhyupagamāt. sāvayavatve 'pi tebhyo 'vayavebhyo yady abhinnās, tato 'nekāntāpattir, ekasyānekāvayavatvaprāpteḥ. atha bhinnās teṣv api te kathaṃ vartanta ity vācyam: ekadeśena sāmastyena vā. ekadeśapakṣe tad evāvartata ity anavasthā. atha sāmastyena, tad apy asādhīyaḥ, pratyekaṃ parisamāptatayā saṃyogādibahutvaprasaṅgāt. tadabhinnāḥ punaḥ saṃyogādayo na vikalpabhājo bhavanti. abhedapakṣe 'pi saṃyogādimātraṃ saṃyogyādimātraṃ vā syād iti cen, na, tasyāpy ekāntenānabhyupagamāt, kiṃ tarhy anyonyāviśliṣṭasvarūpā vivakṣayā sandarśanīyabhedāḥ sarva evāite 'bhyupagamyante, tathāvidhānāṃ kuyuktivikalpotthāpitadūṣaṇasamūhanirākaraṇakṣamatvād, abādhitapratibhāseṣu sarvatra teṣāṃ tathāiva pratibhāsanād, anyathā pratibhāsamānānām anyathā parikalpane dṛṣṭahānyadṛṣṭaparikalpanādvāreṇāsamañjasaprāptes; tathā ca brahmādvaitaśūnyavādādayaḥ siddhim aśnuvīran, viśeṣābhāvād iti.\n[NAV_29.3] etenāsya hetoḥ kāpilā apy asiddhatādidoṣam abhidhitsavo maukyam ānītāḥ. tathā hy: antar ekaṃ saṃvedanam aparāparaharṣaviṣādādyanantadharmavivartākrāntarūpaṃ bahiś ca ghaṭādikam arthaṃ navapurāṇādivartulapārthivatvādyanekasvabhāvāvaṣṭabdhaśarīraṃ sākṣāl lakṣayantaḥ kathaṃ tadviparītakathane pravarteran? prakṛtipuruṣātmakaṃ dravyam evāikaṃ tāttvikaṃ, paryāyabhrāntijanakaḥ punar vivarto 'pāramārthika iti cen, na, dvayor api sarvapramāṇeṣu prakāśamānayor abādhitayoḥ sarvavyavahāranibandhanayoḥ pakṣapātam antareṇāikasya nihnotum aśakyatvāt. tathā sati vivarta eva tāttviko, dravyaṃ punar alīkam iti paryāyapakṣapātī prasañjayan durniṣedhaḥ syād iti. athettham abhidadhīthā: dravyaṃ sarvatrāvyabhicaritarūpatvāt satyaṃ, paryāyāḥ punar vyabhicāriṇa ity asatyāḥ, tad ayuktam. yadi nāma dravyam abhedarūpatvāt sarvatrānuvartate, paryāyās tu bhedarūpatvād vyavacchidyante, tathāpi tat satyam, itare 'līkā iti vaktuṃ na pāryate, na hi nīlaṃ pītarūpatāṃ na bibhartītyetāvatā tad asatyam, atiprasaṅgāt, sarvasya pararūpaparihārāvasthāyitayālīkatvaprāpteḥ. atha dravyam eva paryāyās, tadavyatiriktatvāt, tatsvarūpavan, na santi vā dravyavyatirekiṇaḥ paryāyā, niḥsvabhāvatvāt, khapuṣpavad iti pramāṇayasi, tathā sati paryāyā eva dravyaṃ, tadavyatiriktatvāt tatsvarūpavan, nāsti vā paryāyavyatiriktaṃ dravyaṃ, niṣparyāyatvād, ākāśakusumavad itītaro 'pi pramāṇayan kena vāryeta. tan na pakṣadvaye 'pi kācid viśeṣopalabdhir iti. yathāivānantasahakramavartiparyāyādhyāsitaṃ vastu sarvapramāṇeṣu prakāśate tathāivābhyupagantavyaṃ, tathā cānyasyābhāvāt tad eva tadgocara iti sthitam.\n[NAV_29.4] tathā sugatamatānusāriṇām api madhye sautrāntikas tāvad asya hetor asiddhatām āvirbhāvayituṃ notsahate, tadabhyupagativyatirekeṇa nijadarśanavyavasthānupapatteḥ. tathā hi: bahis tāvad ekaṃ kāraṇam aparāparasāmagryantaḥpātitayānekakāryakāryāvedyate, yathā rūpaṃ svottarakṣaṇaṃ svāvagāhijñānādikaṃ ca yugapaj janayati. yadi cāikakṣaṇavartinaḥ sāmagrībhedena bhedam anubhavata eva bhinnadeśanānākāryakāritā, tathā sati nityapakṣoditaṃ dūṣaṇaṃ svamastakopanipāti syāt, tasyāpi tathāiva bhinnakālakāryanirvartane 'pi bhedābhāvaprasaṅgāt. tathā pratibhāsabhedena kṣaṇakṣayirūpādisvalakṣaṇavilakṣaṇatvābhyupagamaś cāivaṃ nirnibandhanaḥ syāt, kauṭasthyam ābibhrato 'pi dravyasyāparāparakāraṇakalāpāntargatatayā navapurāṇādiparyāyarūparasagandhasparśāvabhāsalakṣaṇakāryasampādanāvirodhaprasakteḥ. kiṃ cāyam ekaṃ svāvayavavyāpinaṃ kālāntarasaṃcariṣṇum ākāraṃ sākṣāl lakṣayan kṣaṇakṣayiparamāṇulakṣaṇāni svalakṣaṇāny ācakṣīta nānyathā, yathākūtaṃ tadavabhāsasya svapnāntare 'py anupalakṣaṇāl; lakṣitasya cālakṣitavyatirekanirākaraṇatas tādātmyaṃ kathayan svagirānekāntāvabhāsaṃ samarthayate. tathā hy: alakṣitaparamāṇupārimāṇḍalyapratikṣaṇavivartam api svalakṣaṇaṃ sthirasthūrādyātmanā darśayati svarūpam, anyathā suṣuptaṃ jagad āsajyeta, tadaprakāśane pramāṇāntarasyāpy atyantavilakṣaṇasvalakṣaṇāvedakasyāpravṛttiprasaṅgāt. tathāntaḥsaṃvedanam arthasvarūpāpekṣayā bahirmukhāntarmukhasavikalpāvikalpabhrāntābhrāntādipratibhāsam ekam abhyupayataḥ katham anekāntāvabhāso 'siddhaḥ syāt? tathā nānādeśasthitārthasārthasamarpitākāroparaktam ekam ākārabhede 'py anyathā yugapatprakāśamānasitāsitādyarthavyavasthityanupapatteḥ saṃvedanam anumanyamānaḥ kathaṃ bhinnasamayabhāviharṣaviṣādādyanekavivartavaśāt tadbhedam ātyantikam abhidadhīta, abhinnayogakṣematvād. yugapadbhāvināṃ saṃvidantarniviṣṭākārāṇām ekatvaṃ na harṣādīnāṃ, tadviparyayād iti cen, na, tatsāmarthyavyavasthāpyārthābhedaprasaṅgāt, tadekatayā sitapītādiṣu jñānasya bodharūpeṇāivāviśiṣṭatvāt. tad evaṃ bahir antaś cāikānekarūpatve pramāṇataḥ sthiteḥ svalakṣaṇasyānyathā svābhyupetadarśanavyavasthāyogān nārthavādy anekāntaprakāśaṃ pratikṣeptum arhati.\n[NAV_29.5] tathorarīkṛtayogācāramatam api balād anekāntaprakāśarajjur āveṣṭayaty, ekasyāpi jñānasyānekavedyavedakākāratayā prathanopagateḥ. ekayogakṣematvāt tadaikyam iti cen, na, yugapadudayapralayavatāṃ sahavedināṃ sakalasantānānām ekatvaprasaṅgāt. saṃvṛtidarśitatvād anekatvasya, na tena svasaṃvedanasākṣātkṛtapāramārthikāikatvakṣatir iti cen, na, brahmavādimatāpratiṣedhaprasakter, yato 'nādyavidyābalād ekam akramaṃ sacetanaṃ svasaṃvedanasākṣātkṛtam api brahmānekaṃ kramavac cetanācetanaṃ parokṣāparokṣaṃ lakṣyate, bhavatparikalpitagrāhyagrāhakākāraviviktasaṃvedanavad iti tenāpi na durupapādam. astu vāyam anekāntāvabhāso bhrāntas, tathāpi saṃvedanasyādvayatā na lakṣyate, tallakṣaṇe sakalāsumatām adhunāiva muktatāvāpteḥ. lakṣyate ca tat kathañcid, itarathā suṣuptadaśāvat sarvavyavahārocchedaprasaṅgād ity ekasyāpi saṃvedanasya lakṣitālakṣitatvenānekāntapratibhāso duḥśako 'pahnotum iti jñānavādy apy asya hetor asiddhatāvirbhāvanaṃ prati tūṣṇīm āsīta.\n[NAV_29.6] śūnyavādinaḥ samastābhāvād asiddho 'nekāntaprakāśa iti cen, na, tasyāpi pramāṇaprameyābhāve na sarvābhāvāvedanaṃ samasty, anyathāpramāṇakaṃ sarvaṃ sarvatra vidyata iti parasyāpi vadato na vadanabhaṅgaḥ syāt, tadabhyupagame 'bhyupagamakṣatiḥ. tayoś ca darśitavad anekāntaprakāśa iti nāsiddho hetuḥ. marumarīcikānicayacumbini saṃvedane jalollekhe 'pi tadgocaratvābhyupagamābhāvād anaikāntiko 'yam iti mā śaṅkiṣṭhās, tasya bhrāntatvād, abhrāntaprakāśo hi tadabhyupagatihetuḥ. athāyam apītaretaravinirluṭhitaparamāṇukṣaṇakṣayibodhena bādhyamānatvād bhrānta ity ācakṣīthās, tad ayuktaṃ, yatas tadbodhaḥ kim upalabdhimātram yad vā nirṇayaḥ? yady ādyaḥ kalpas tadānumānaṃ viśīryeta, nirgocaratvāt, prāthamakalpikenāiva nirvikalpakaviviktadarśanena virodhabhīrutayā sarvathā vastugrahaṇābhyupagamāt, pramāṇakalite ca mānāntaravaiyarthyād, anavasthāprāpteḥ. atha dvitīyas, tathā sati sarvaṃ nirvikalpakam apramāṇatām aśnuvīta. na ca nirṇayo 'nekāntaprakāśaṃ bādhate, 'pi tu samarthayate, bahir antaś ca tathāiva tadvijṛmbhaṇāt. atha sarvathā vastugrahaṇe 'pi nirvikalpakaṃ yatrāṃśe pāścātyaṃ vyavahārakārivyavasāyam upajanayati, tatrāiva pramāṇatām āskandati nānyatreti manyethās, tathā sati yadanantaram arthakriyāsamarthārthaprārthanayā puruṣaḥ pravartate sa eva nirṇayaḥ prāmāṇyaṃ svīkuryān, na nirvikalpakaṃ, tajjanakatve 'pi sannikarṣādivad ity āsajyeta. nirvikalpakam anadhigatārthādhigantṛtvāt pramāṇaṃ, na vyavasitis, tadvikalpatvād iti cen, nānumiter api tadvad aprāmāṇyaprasaṅgāt. na ca viparītākāranirākaraṇacaturatayānumitir viśeṣavatī, nirṇīter api tadapanodadakṣatvād, asamāropaviṣaye 'pravṛtteḥ. trirūpaliṅgajatayā viśeṣo 'numiter mānatāsādhaka iti cet, sākṣād anubhavād utpādas tarhi nirṇīter mahāparādha iti bhavato bālatām īkṣāmahe. kiṃ ca, yathā nirvikalpakam alakṣitaṃ sakalavyāvṛttasvalakṣaṇagrahaṇapravaṇam api katicidaṃśaviṣayaṃ vikalpam utthāpayati, tathārtha evendriyālokādisannikṛṣṭatayā katicinnijāṃśaviṣayaṃ sākṣādviśadavikalpaṃ janayed iti kim ajāgalastanakalpanirvikalpakakalpanayā? tāvanto 'ṃśā bahirarthe virudhyanta iti cet, pāṭavāpāṭavādayo darśane 'py ekasmin na virudhyanta iti kiṃ rājñām ājñā? tasmān na kṣaṇakṣayiparamāṇulakṣaṇasvalakṣaṇalakṣakaṃ kvacit kadācid darśanaṃ lakṣayanti bhavanto 'pi, kevalaṃ svadarśanānuraktāntaḥkaraṇatayā na tadasattāṃ pratipadyante. svāṃśavyāpinaṃ kālāntarānuyāyinam ekaṃ bahir antaś cārthaṃ bodhaṃ ca prakāśayan prathamāno nirṇayaḥ, na punar nirmūlakaiḥ kuyuktivikalpair bādhyata iti na bhrāntaḥ. kiṃ cāsya bhrāntatāṃ kathayan sarvapramāṇaprameyavyavasthām unmūlyati. tathā hi: yat sattvabodharūpatvasukhatvādiṣu pramāṇaṃ tad eva kṣaṇakṣayitvasvargaprāpaṇaśaktiyuktatvādiṣv apramāṇam; tathā yad vastu nīlacaturasrordhvatādirūpatayā prameyaṃ tad eva madhyabhāgakṣaṇavivartādināprameyaṃ; tathā yad bahirarthāpekṣayā savikalpakaṃ svapnādidarśanaṃ vā bhrāntaṃ tad eva svarūpāpekṣayābhrāntam; tathā yan niśīthinīnāthadvayādikaṃ dvitve 'līkaṃ tad api dhavalatāniyatadeśacāritādāv analīkam iti nirṇayaḥ. yadi tu virodhād bibhyadbhir bhavadbhir ayam apahnūyate, kim aparam aikāntikaṃ pramāṇaṃ prameyaṃ corarīkṛtya svākūtaṃ pratiṣṭhāpayeyur iti sakautukaṃ naś cetaḥ.\n[NAV_29.7] atha jñānavādy advaitaprakāśam alakṣitam abhyupetya tena bāhuvidhyaṃ dadhāno bodho bādhyamānatvād bhrānta ity abhidadhyāt, tad ayuktam, dṛṣṭahānyadṛṣṭaparikalpanāprasaṅgād, alakṣitanirvikalpadarśanasya ca prāg eva pratikṣiptatvāt. atha yuktir bodhasya vaividhyaṃ bādheta, tathā hi: bhrāntābhrāntasaṃvedanavivekasya kartum aśakyatvāt, saṃvinmātrasya tu sarvatrāvyabhicāritvād, advayaṃ saṃvedanaṃ viviktayuktyā prakāśamānam anādikālālīnavāsanāsamupajanitasaṃvṛtidarśitasattākaṃ sitāsitādivividhapratibhāsaṃ nirākurute. atra pratividadhmahe: kim ayam anekākāro bodho 'dvayasaṃvedanād vyatyaraikṣīd vā na vā. kiṃ cāto, yadi vyabhaitsīt, katham adṛṣṭatatkāryatve vyatirikto 'yaṃ tad advayaṃ saṃvedanam anumāpayet? avyatirekapakṣe punar anekaḥ sann ekasaṃvedanatādātmyena prathamānaḥ katham advaitaṃ noddalayet? atha saṃvṛtidarśitatvād alīkatayāsya sitāsitādyākārabahirmukhakāluṣyasya bodhena tāttvikena saha bhedābhedavikalpānupapattir iti brūṣe, tathā sati paro bodhasyāpāramārthikatvaṃ avidyādarśitatvād, arthasattāyāḥ punas tattvarūpatā, sarvatrāvyabhicārād iti bruvāṇo durnivāraḥ syāt. jaḍasya prakāśāyogāt saṃvittiḥ satyā, nārtha iti ced, ekasyānekatāvabhāsābhāvād anekāntaḥ satyo, nādvaitam iti pratijānīmahe. saṃvṛtyādvayasyāpi nānāpratibhāso 'viruddha iti ced, anādyavidyābalāj jaḍasyāpi cetanatayā prakāśo na viruddha iti parasyāpi śaṭhottaraṃ nātidurlabhaṃ bhavet. kiṃ ca, nānākārakaluṣitacaitanyasāmānyasyānyathānupapattisāmarthyatas tasya siddhatvād advayaṃ saṃvedanam asiddhaṃ sādhayed ayam, anyathā nirnibandhanatayā sādhanasyāpravṛttes, tathā ca sthirasthūrādyupalakṣitārthāṃśavaśād viśakalitaparamāṇukṣaṇakṣayiparyāyatādātmyaṃ sādhayan tam anekāntavādinaṃ na pratikṣeptum arhati, yukter ubhayatrāpi tulyatvāt. kiṃ ca, yo 'yaṃ sitapītādyanekākāranirṇayo 'sāv api svasaṃvedanāpekṣayādvayarūpa iti bhavadabhiprāyo; yathā cānavasthābhīrutayā sarvaṃ jñānaṃ svaprakāśam abhyupetaṃ, tathā sarvo niścayaḥ svaniścāyako 'bhyupagantavyo, 'nyathā tatrāpy anavasthādoṣo 'nuṣajyeta, niścayāś ca sarvathā svarūpaṃ niścinuyur, nāikadeśena, yato "niścayair yan na niścīyate rūpaṃ tat teṣāṃ viṣayaḥ katham" iti svayam eva svavadhāya pralapitam. tathā cādvayasya kṣaṇakṣayiṇaḥ svarūpasya tair grahaṇe viparītāropābhāvād ādita eva anutthānaṃ saṃsārasyeti yuktirikta evāmuktatābhimānaḥ syāt, na cāivam, bhavabhāvasya pratiprāṇiprasiddhatvāt. tan nāyam itaretarāvinirluṭhitadravyaparyāyaprakāśo bhrāntas, tadviparītārthopasthāpakapramāṇāntarābhāvād iti sthitam.\n[NAV_29.8] yadā tu śūnyavādī ‘nirālambanāḥ sarve pratyayāḥ, pratyayatvāt, svapnapratyayavad'; iti parābhiprāyapravṛttānumānabalād bhrāntatām asya kathayet, tadā taṃ prati ‘sālambanāḥ sarve pratyayāḥ, pratyayatvāj, jāgraddaśāpratyayavad'; iti viparītānumānam upaḍhaukanīyam. sa yadi dṛṣṭāntasya sādhyavikalatām udbhāvayet, tadā taddṛṣṭānte 'pi sā darśanīyā. yadi punar asau svapnapratyayasya nirālambanatvaṃ bhavadbhir abhipretam iti vilapann āsituṃ na dadyāt, tadā sa vikalpataḥ paryanuyojyo: 'smadabhyupagamaḥ pramāṇaṃ bhavato 'pramāṇaṃ vā? pramāṇaṃ ced, yathā tadbalād dṛṣṭāntasamarthanaṃ tathā jāgratpratyayagocarārthasamarthanam api kiṃ na kuruṣe, ko 'yam ardhajaratīyanyāyaḥ? athāpramāṇam, evaṃ sati svapnapratyayanirālambanatāsādhakaṃ pramāṇāntaraṃ mṛgaṇīyaṃ, kim anena kuśakāśāvalambanena. tatrāpi pramāṇāntare vikalpayugalam amalam avatarati: tat kiṃ nirālambanaṃ sālambanaṃ vā? nirālambanaṃ cen, nānyapratyayasya nirālambanatāṃ gadituṃ paṭiṣṭhaṃ, nirgocaratvāt. atha sālambanaṃ, hanta hato 'si, nirālambanāḥ sarve pratyayā iti pratijñātakṣater, anenāiva vyabhicārād iti śaṭhaḥ pratiśaṭhācaraṇena nirloṭhanīyaḥ. tan nāsyānaikāntikatvam.\n[NAV_29.9] viruddhatāśaṅkā punar dūrāpāstaprasarāiva, pramāṇaprakāśite 'rthe sarvavādināṃ tathābhyupagamāvigānād iti. anena saṃśayavirodhānavasthāvaiyadhikaraṇyāsambhavādidūṣaṇāni nirmūlakamithyāvikalpotthāpitāni pratibhāsamudgaranipātanirdalitamastakatvān na jīvitum utsahanta iti. tasmād asiddhatādidoṣavinākṛto 'yaṃ tathāpratibhāsalakṣaṇo hetur anekāntagocaratāṃ pramāṇasya parān abhyupagamayatīty alam vistareṇa. tasmāt ‘tasyāiva tatra pratibhāsanāt'; sarvasaṃvidām anekāntātmakaṃ vastu gocara iti sthitam.\n[NAV_29.10] ayaṃ ca yathāvasthitapramāṇavyāpāraparyālocakapramātrabhiprāyeṇa pramāṇagocaro darśitaḥ. nayas tarhi kiṃbhūtam taṃ manyata iti vacanāvakāśe saty āha: eketyādi. anantadharmādhyāsitaṃ vastu svābhipretāikadharmaviśiṣṭaṃ nayati prāpayati saṃvedanam ārohayatīti nayaḥ, pramāṇapravṛtter uttarakālabhāvī parāmarśa ity arthas; tasya viṣayo gocaro mato 'bhipreta ekadeśenānityatvādidharmalakṣaṇena viśiṣṭaḥ pararūpebhyo vibhinno 'rthaḥ prameyarūpaṃ, pramāṇam evaṃvidham evārthaṃ gṛhṇātīti svākutena tena vyavasthāpanād iti.\n[NAV_29.11] athavā pramāṇaviṣayāṃ lakṣaṇasaṃkhyāgocaraphalarūpāṃ caturvidhāṃ vipratipattiṃ nirākṛtyātrāiva nayagocaraṃ nirūpayann āha: eketyādi. nanu cādivākyena pramāṇavyutpādanamātraṃ pratijñānaṃ, tat kiṃ ayam aprastuto 'tra nayagocaraḥ pratipādyata iti. satyaṃ, evaṃ manyate: na nayaḥ pramāṇād atyantaṃ dūrayāyī, kiṃ tarhi tadaṃśabhūta eva, nayasamudāyasampādyatvāt pramāṇasyātas tadvyutpādanapratijñāne 'sāv api ‘tanmadhyapatitas tadgrahaṇena gṛhyata'; itinyāyād gṛhīta eva, tan nāyam aprastuta iti.\n[NAV_29.12] atrāpi padārthaḥ sa eva, kevalaṃ vākyārthabhedaḥ. tathā hīhāivaṃ ghaṭanā: nayasya viṣaya ekadeśaviśiṣṭo 'rtho mato nītividām iti. nanu ca yadi nayasya pramāṇāntaḥpātitve 'pi pṛthag gocaraḥ pratipādyate, tataḥ pramāṇavad etadviṣayā lakṣaṇādivipratipattir api nirākartavyā. satyaṃ, kiṃ tu na pareṣāṃ nayavyavahāraḥ prasiddho, 'to dharmiṇo 'bhāvāt tadgocarā vipratipattir nāsty eva. na ca te tena tattvaṃ pratipādanīyās, tattvapratipādane pramāṇasyāiva vyāpārān, nayasya punar ekadeśaniṣṭhatvena tatpratipādanasāmarthyavikalatvād, ata evācāryasya na tallakṣaṇādisvarūpakathane 'pi mahānādaraḥ. gocaraṃ punar heyapakṣe kākvā prakṣipan sākṣāt pratipādayati: mā bhūt svadarśanāntaḥpātināṃ mandabuddhīnāṃ pramāṇapratipanne 'py anekāntātmake vastuny ekadeśasamarthanābhiniveśalakṣaṇaḥ kadāgraha iti. athavā svadarśanāntaḥpātinaḥ praty anenāiva gocarakathanenopalakṣaṇatvāl lakṣaṇādīny api lakṣayati. tatra pramāṇapratipannārthāikadeśaparāmarśo naya iti lakṣaṇaṃ, sarvanayaviśeṣānuyāyitvāt pararūpavyāvartanakṣamatvāc cāsya. saṃkhyayā punar anantā iti, anantadharmatvād vastunas, tadekadharmaparyavasitābhiprāyāṇāṃ ca nayatvāt, tathāpi cirantanācāryaiḥ sarvasaṅgrāhisaptābhiprāyaparikalpanādvāreṇa sapta nayāḥ pratipāditāḥ. tad yathā -- ‘naigamasaṅgrahavyavahārarjusūtraśabdasamabhirūḍhāivambhūtā nayā'; iti. ato 'smābhir api ta eva varṇyante.\n[NAV_29.13] katham ete sarvābhiprāyasaṅgrāhakā iti ced, ucyate: 'bhiprāyas tāvad arthadvāreṇa śabdadvāreṇa vā pravarteta, gatyantarābhāvād; arthaś ca sāmānyarūpo viśeṣarūpo vā, śabdo 'pi rūḍhito vyutpattitaś ca, vyutpattir api sāmānyanimittaprayuktā tatkālabhāvinimittaprayuktā vā syāt. tatra ye kecanārthanirūpaṇapravaṇāḥ pramātrabhiprāyās te sarve 'py ādye nayacatuṣṭaye 'ntarbhavanti. tatrāpi ye parasparaviśakalitau sāmānyaviśeṣāv icchanti tatsamudāyarūpo naigamaḥ. ye punaḥ kevalaṃ sāmānyaṃ vāñchanti tatsamūhasampādyaḥ saṅgrahaḥ. ye punar anapekṣitaśāstrīyasāmānyaviśeṣaṃ lokavyavahāram avatarantaṃ ghaṭādikaṃ padārtham abhiprayanti tannicayajanyo vyavahāraḥ. ye tu kṣaṇakṣayiṇaḥ paramāṇulakṣaṇā viśeṣāḥ satyā iti manyante tatsaṅghātaghaṭita ṛjusūtra iti. tathā ye rūḍhitaḥ śabdānāṃ pravṛttiṃ vāñchanti tannivahasādhyaḥ śabda iti. ye tu vyutpattito dhvanīnāṃ pravṛttiṃ vāñchanti nānyathā tadvārajanyaḥ samabhirūḍha iti. ye tu vartamānakālabhāvivyutpattinimittam adhikṛtya śabdāḥ pravartante nānyatheti manyante tatsaṅghaghaṭitaḥ khalv evambhūta iti. tad evaṃ na kaścid vikalpo 'sti vastugocaro yo 'tra nayasaptake nāntaryātīti sarvābhiprāyasaṅgrāhakā ete iti sthitam.\n[NAV_29.14] sāmpratam eṣām eva pratyekaṃ matam upavarṇayāmaḥ. tatra gamanaṃ gamaḥ pariccheda ity arthaḥ. niścito gamo nigamo viviktavastugrahaṇaṃ, sa eva, prajñāder ākṛtigaṇatayā svārthikāṇpratyayavidhānān naigamaḥ. yadi vā nigamyante niyataṃ paricchidyanta iti nigamā arthās teṣu bhavo yo 'bhiprāyo niyataparicchedarūpaḥ sa naigama iti. ayaṃ hi sattālakṣaṇaṃ mahāsāmānyam avāntarasāmānyāni ca dravyatvaguṇatvakarmatvādīni tathāntyān viśeṣān sakalāsādhāraṇarūpalakṣaṇān avāntaraviśeṣāṃś cāpekṣayā pararūpavyāvartanakṣamān sāmānyād atyantavinirluṭhitasvarūpān abhipraiti. tathā hi: kila saṃvinniṣṭhāḥ padārthavyavasthitayo, na ca sāmānyagrāhiṇi vijñāne viśeṣāvabhāso 'sty, 'nuvartamānāikākāraparāmarśena tadgrahaṇād, anyathā sāmānyagrāhakatvāyogāt. nāpi viśeṣagrahaṇadakṣe saṃvedane sāmānyaṃ cakāsti, viśiṣṭadeśadaśāvacchinnapadārthagrāhitayā tatpravṛtter, anyathā viśeṣasaṃvedanatvāyogāt. na cāitau parasparavibhinnāv api pratibhāsamānau sāmānyaviśeṣau kathañcin miśrayitum yuktāv, atiprasaṅgād, vibhinnapratibhāsinām api nikhilārthātmanām aikyaprāpteḥ. evaṃ ca pramāṇayati: parasparaviśliṣṭau sāmānyaviśeṣau, pārthakyenopalabdher, iha yad yat pārthakyenopalabhyate tat tat parasparaviśliṣṭaṃ dravyaṃ, tad yathā -- devadattayajñadattāv iti, pārthakyena copalabhyete sāmānyaviśeṣāv, ataḥ parasparavibhinnāv iti. na sāmānyāt pṛthag viśeṣopalambha iti cet, kathaṃ tarhi tasyopalambha iti vācyam. sāmānyavyāptasyeti cen, na tarhi sa viśeṣopalambhaḥ, sāmānyasyāpi tena grahaṇāt; tataś ca tena bodhena viviktaviśeṣagrahaṇābhāvāt tadvācakaṃ dhvaniṃ tatsādhyaṃ ca vyavahāraṃ na pravartayet pramātā; na cāitad asti, viśeṣābhidhānavyavahārayoḥ pravṛttidarśanāt. tasmād viśeṣam abhilaṣatā tatra ca vyavahāraṃ pravartayatā tadgrāhako bodho vivikto 'bhyupagantavyaḥ. tathā sāmānyam api viviktākāratayā svagrāhiṇi jñāne yadi na prakāśeta, tadā tadgocarābhimatasaṃvedanena viśeṣasyāpy ākalanāt sāmānyābhidhānavyavahārayoḥ pravṛtter ucchedas tathāiva vaktavyo, viviktasāmānyagrāhibodhamūlakatvāt tayos, tadaniṣṭau tayor apy abhāvāpatteḥ. na ca sāmānyaṃ viśeṣaṃ vā tiraskṛtya kevalasya viśeṣasya sāmānyasya vābhyupagamaḥ kartuṃ yukto, dvayor api svagrāhijñāne pratibhāsamānatayā viśeṣābhāvāt. tasmād etau dvāv apītaretaraviśakalitāv aṅgīkaraṇārhāv iti naigamaḥ.\n[NAV_29.15] adhunā saṅgrahābhiprāyo varṇyate. tatra saṅgṛhṇāty aśeṣaviśeṣatirodhānadvāreṇa sāmānyarūpatayā jagad ādatta iti saṅgrahaḥ. ayaṃ hi manyate: bhāvalakṣaṇasāmānyād vyatiricyamānamūrtayo vā viśeṣāḥ parikalpyerann, avyatiricyamānamūrtayo vā, gatyantarābhāvāt. tatra yady ādyaḥ pakṣas, tadā niḥsvabhāvatāṃ te svīkuryur, bhāvavyatirekitvād, gaganakusumādivat. atha dvitīyaḥ kalpas, tarhi bhāvamātram āpadyante. tathā hi: bhāvamātraṃ viśeṣās, tadavyatiriktatvād, iha yad yato 'vyatiriktaṃ tat tad eva bhavati, tad yathā -- bhāvasyāiva svarūpam, avyatirekiṇaś ca viśeṣā, atas tadrūpā eva. nanu ca yadi bhāvamātram eva tattvaṃ tadā tasya sarvatrāviśeṣād ya ete pratiprāṇiprasiddhāḥ stambhebhakumbhāmbhorūhādiviśiṣṭavastusādhyā vyavahārās te sarve 'pi pralayam āpadyerann, ato viśeṣā api viviktavyavahārahetavo 'bhyupagantavyāḥ. nāitad asti, vyavahārasyānādyavidyābalapravartitatvāt, tena pārāmarthikapramāṇapratiṣṭhitatattvapratibandhābhāvāt. kiṃ ca, viśeṣāgraho viśeṣeṇa tyājyo, viśeṣavyavasthāpakapramāṇābhāvāt. tathā hi: bhedarūpā viśeṣāḥ, na ca kiñcit pramāṇaṃ bhedam avagāhate, pratyakṣaṃ hi tāvad bhāvasampāditasattākaṃ tam eva sākṣatkartuṃ yuktam, nābhāvaṃ, tasya sakalaśaktiviraharūpatayā tadutpādane vyāpārābhāvād, anutpādakasya ca sākṣātkaraṇe sarvasākṣātkaraṇaprasaṅgāt, tathā ca viśeṣābhāvāt sarvo draṣṭāsarvadarśīsyāt. aniṣṭam cāitad bhavatāṃ, tasmād bhāvagrāhakam eva tad eṣṭavyam. sa ca bhāvaḥ sarvatrāviśiṣṭa iti tathāiva tena grāhyas, taduttarakālabhāvī punar vikalpo ghaṭo 'yaṃ paṭādir na bhavatīty evamākāro vyavahāraṃ racayann avidyāmūlatvān na pramāṇaṃ, tan na pratyakṣād viśeṣāvagatiḥ. nāpy anumānādeḥ, pratyakṣamūlakatvāc cheṣapramāṇavargasya, tasmāt sāmānyam eva paramārtho, na viśeṣā iti saṅgrahaḥ.\n[NAV_29.16] sāmprataṃ vyavahāramatam ucyate. tatra vyavaharaṇaṃ vyavahriyate vānena laukikair abhiprāyeṇeti vyavahāraḥ. ayaṃ tu manyate: yathā lokagrāham eva vastv astu, kim anayādṛṣṭāvyavahriyamānavastuparikalpanakaṣṭapiṣṭikayā? yad eva ca lokavyavahārapatham avatarati tasyānugrāhakaṃ pramāṇam upalabhyate, netarasya, na hi sāmānyam anādinidhanam ekaṃ saṅgrāhābhimataṃ pramāṇabhūmis, tathānubhavābhāvāt, sarvasya sarvadarśitvaprasaṅgāc ca. nāpi viśeṣāḥ paramāṇulakṣaṇāḥ kṣaṇakṣayiṇaḥ pramāṇagocaras, tathā pravṛtter abhāvāt. tasmād idam eva nikhilalokābādhitaṃ pramāṇaprasiddhaṃ kiyatkālabhāvisthūratām ābibhrāṇam udakāharaṇādyarthakriyānirvartanakṣamaṃ ghaṭādikaṃ vasturūpaṃ pāramārthikam astu, pūrvottarakālabhāvitatparyāyaparyālocanā punar ajyāyasī, tatra pramāṇaprasarābhāvāt, pramāṇam antareṇa ca vicārasya kartum aśakyatvāt. avastutvāc ca teṣāṃ, kiṃ tadgocaraparyālocanena? tathā hi: pūrvottarakālabhāvino dravyavivartāḥ kṣaṇakṣayiparamāṇulakṣaṇā vā viśeṣā na kañcana lokavyavahāram uparacayanti, tan na te vasturūpā, lokavyavahāropayogināṃ eva vastutvād iti vyavahāraḥ.\n[NAV_29.17] sāmprataṃ ṛjusūtrābhiprāyaḥ kathyate. tatra rju praguṇam akuṭilam atītānagatavakraparityāgād vartamānakṣaṇavivartivastuno rūpaṃ sūtrayati niṣṭaṅkitaṃ darśayatīty ṛjusūtraḥ. tathā hy: asyābhiprāyo -- 'tītasya vinaṣṭatvād anāgatasyālabdhātmalābhatvāt kharaviṣāṇādibhyo 'viśiṣyamāṇatayā sakalaśaktiviraharūpatvān nārthakriyānirvartanakṣamatvam, arthakriyākṣamaṃ ca vastu; tadabhāvān na tayor vastutvam iti. vartamānakṣaṇāliṅgitaṃ ca punar vasturūpaṃ samastārthakriyāsu vyāpriyata iti tad eva pāramārthikam. tad api ca niraṃśam abhyupagantavyam, aṃśavyāpter yuktiriktatvād, ekasyānekasvabhāvatām antareṇānekasvāvayavavyāpanāyogāt. anekasvabhāvatāivāstv iti cen, na, virodhavyāghrāghrātatvāt. tathā hi: yady ekaḥ svabhāvaḥ katham anekaḥ? anekaś cet katham ekaḥ? ekānekayoḥ parasparaparihāreṇāvasthānāt; tasmāt svarūpanimagnāḥ paramāṇava eva parasparopasarpaṇadvāreṇa kathañcin nicayarūpatām āpannā nikhilakāryeṣu vyāpārabhāja iti ta eva svalakṣaṇaṃ, na sthūratāṃ dhārayat pāramārthikaṃ iti. kiṃ ca, pramāṇato 'rthavyavasthā, na ca pramāṇaṃ deśakālavyāptigrahaṇe kiñcana pravartate, sarvapramāṇānāṃ vartamānaprakāśarūpatvāt. tathā hi: pratyakṣaṃ tāvad rūpālokamanaskāracakṣurlakṣaṇakāraṇacatuṣṭayāl labdhasattākaṃ vartamānakṣaṇa eva prakāśate, atītavartsyatkṣaṇayor asannihitatvāt, tataś ca tat tatkālasambaddham eva vastuno rūpaṃ sākṣātkartuṃ kṣamate na pūrvam aparaṃ vāsannidhānād eva. yadi punar vinaṣṭam api pūrvakṣaṇavartirūpamākalayet, tadā vinaṣṭatvāviśeṣān niravadhiḥ kṣaṇaparamparā tatra pratīyeta, tathā ca sati saṅkalikayānādijanmaparamparāgrāhi pratyakṣam anuṣajyeta. evam anāgatakṣaṇagrahaṇe 'pi yojyam; aniṣṭaṃ cāitat, tasmāt tad vārtamānikakṣaṇagrahaṇadakṣam evety abhyupagantavyam. nanu ca yadi kṣaṇabhaṅguratām arthātmanām adhyakṣam avalokayati, tadā nīlateva pratibhāsamānā sā vipratipattigocaraṃ na yāyād iti tadviṣayo laukikānāṃ vyavahāraḥ pravarteta, na cāitad asti, sthiratādvāreṇa vyavahārapravṛtter iti. atra pratividhīyate -- sākṣātkurvāṇā api kṣaṇavinaśvaratāṃ sadṛśāparāparotpattivipralabdhabuddhayo mandā nādhyavasyanty, anādikālaprarūḍhavāsanāprabodhasamupajanitamithyāvikalpasāmarthyāc ca viparyastasthiratāvyavahāraṃ pravartayanti, tan nāyam adhyakṣasyāparādho, 'pi tu pramātḥṇām eva. tathā ghanākāro 'pi pratyakṣapṛṣṭhabhāvimithyāvikalpasandarśita eva, viviktadarśane tatpratibhāsāyogāt, karacaraṇaśirogrīvādayo hy avayavāḥ parasparavibhaktā eva tatra pratibhānti, na vyāpyākāro, na ca te 'pi svāṃśavyāpinaḥ pratibhānti, tadavayavānām apītaretaraviśakalitarūpāṇāṃ pratibhāsāt tāvad yāvat paramāṇava eva prathante, vyāpirūpasya vicārākṣamatvād ity uktaprāyam. nāpy anumānāt sthirasthūravastusiddhiḥ, pratyakṣaparigṛhītaṃ hi sambandham āsādyānumānaṃ pravarteta, yadā ca tat kṣaṇabhaṅguraviviktāṃśagrahaṇacāturyam ābibhrad darśitaṃ tadānumānam api tatpratibandhamūlakaṃ tadgocaram eva pāramparyeṇa pratiṣṭhāpayati, svapratibhāsino rūpasyālīkatayā tatpratiṣṭhāpanadvāreṇāiva tasya prāmāṇyāt. nanu ca smaraṇapratyabhijñānādīni sthirasthūravastuvyatirekeṇa nopapadyante, pūrvam adṛṣṭe tadabhāvāt, puruṣādyavayavināṃ smaraṇāt pratyabhijñānāc ca. nāitad asti, teṣām alīkavāsanāprabodhotthāpitatvena prāmāṇyāyogāt. kiṃ ca, tāny api svayaṃ vartamānakṣaṇa eva prakāśante, viplavavaśāt tu svarūpam eva vāsanāsampāditātītārtharūpatayā vyavasyanti, ghanākāraṃ ca tasyāsantam adhyāropayanti; tan na tebhyo 'pi vyāpivastusiddhiḥ. tasmād vyāpini rūpe pramāṇānavatārāt parasparaviśliṣṭāḥ paramāṇava eva paramārthata iti rjusūtraḥ.\n[NAV_29.18] tad idam arthasvarūpanirūpaṇanipuṇānāṃ nayānāṃ matam upavarṇitam; adhunā śabdavicāracaturāṇām upavarṇyate. tatra trayāṇām api śabdādīnām idaṃ sādhāraṇamākūtaṃ, yad uta śabda eva paramārtho nārthas, tasya tadavyatiriktatvāt. pārthakyena vastutvasiddheḥ katham avyatireka iti cet, pramāṇād iti brūmaḥ. tathā hi: na vyatirikto 'rthaḥ śabdāt, tatpratītau tasya pratīyamānatvād, iha yatpratītau yat pratīyate tat tato 'vyatiriktaṃ bhavati, tad yathā -- śabde pratīyamāne tasyāiva svarūpaṃ, pratīyate ca śabde pratīyamāne 'rtho, 'to 'sau tato 'vyatirikta iti. agṛhītasaṅketasya ghaṭaśabdaśravaṇe 'pi ghaṭapratīter abhāvād vyatirikta iti ced, evaṃ tarhi viṣasya māraṇātmakatvaṃ tadajñasya na pratibhātīti tat tato vyatiriktam āpadyeta, na cāitad asti, tadvyatirekāviśeṣeṇa guḍakhaṇḍavad viṣasyāpy amārakatvāpatteḥ, sambandhasya ca vyatiriktena saha prāg evāpāstatvāt; tan nābuddhapramātṛdoṣeṇa vastuno 'nyathātvam, anyathāndho rūpaṃ nekṣata iti tadabhāvo 'pi pratipattavya iti. ye nirabhidhānā vartante 'rthās teṣāṃ śabdāt pārthakyena vastutvasiddhir iti cen, na, nirabhidhānārthābhāvāt, kevalaṃ kecid viśeṣaśabdaiḥ saṅkīrtyante, kecit sāmānyadhvanibhir ity etāvān viśeṣaḥ syāt. yadi vā sakalārthavācakā viśeṣadhavanayo na santīti nāsty atra pramāṇam. tataś ca sarve 'rthā vidyamānasvavācakā, 'rthatvād, ghaṭārthavad iti pramāṇāt sarveṣāṃ svavācakatvena pūrvoktayukteḥ śabdād apārthakyasiddhiḥ. tasmān na paramārthato 'rthaḥ śabdātirikto 'sty, upacārataḥ punar laukikair aparyālocitaparamārthair vyavahriyate. asāv apy aupacārikaḥ śabdātmako vārthaḥ pratikṣaṇabhaṅguraḥ svīkartavyo, varṇānāṃ kṣaṇadhvaṃsitāpratīter, ṛjusūtrapratipāditayuktikalāpāc ca.\n[NAV_29.19] sāmpratam eteṣām eva pratyekam abhiprāyaḥ kathyate. tatra śabdo: rūḍhito yāvanto dhvanayaḥ kasmiṃścid arthe pravartante; yathendraśakrapurandarādayaḥ, teṣāṃ sarveṣām apy ekam artham abhipraiti kila pratītivaśād, yathā śabdāvyatireko 'rthasya pratipādyate tathāiva tasyāikatvaṃ vānekatvaṃ vā pratipādanīyaṃ; na cendraśakrapurandarādayaḥ paryāyaśabdā vibhinnārthavācitayā kadācana pratīyante, tebhyaḥ sarvadāivāikākāraparāmarśotpatter, askhaladvṛttitayā tathāiva vyavahāradarśanāt. tasmād eka eva paryāyaśabdānām artha iti śabdaḥ, śabdyata āhūyate 'nenābhiprāyeṇārtha iti niruktād ekārthapratipādanābhiprāyeṇāiva paryāyadhvanīnāṃ prayogād iti.\n[NAV_29.20] sāmprataṃ samabhirūḍhamatam upavarṇyate. tatra sam ekībhāvenābhirohati vyutpattinimittam āskandati śabdapravṛttau yo 'bhiprāyaḥ sa samabhirūḍhaḥ. ayaṃ hi paryāyaśabdānāṃ prativibhaktam evārtham abhimanyate, tad yathendanād indraḥ, paramāiśvaryam indraśabdavācyaṃ paramārthatas, tadvaty arthe punar upacārataḥ pravartate, na vā kaścit tadvān, sarvaśabdānāṃ parasparavibhaktārthapratipādakatayāśrayāśrayibhāvena pravṛttyasiddheḥ. evaṃ śakanāc chakraḥ, pūrdāraṇāt purandara ityādi bhinnārthatvaṃ sarvaśabdānāṃ darśayati; pramāṇayati ca: paryāyaśabdā vibhinnārthāḥ, prativibhaktavyutpattinimittakatvād, iha ye ye prativibhaktavyutpattinimittakās te te bhinnārthāḥ, yathendraghaṭapuruṣaśabdā vibhinnārthā, vibhinnavyutpattinimittakāś ca paryāyaśabdā apy, ato 'bhinnārthā iti. yat punar avicāritapratītibalād ekārthābhidhāyakatvaṃ pratipādyate tad ayuktam, atiprasaṅgāt. tathā hi: yadi yuktiriktā pratītir eva śaraṇīkriyate tadā mandamandaprakāśe davīyasi deśe sanniviṣṭaśarīrā vibhinnā api nimbakadambāśvatthakapitthādaya ekatarvākāratām ābibhrāṇāḥ pratīyanta ity ekatayāivābhyupagantavyāḥ. na cāitad asti, viviktatatsvarūpagrāhipratyanīkapratyayopanipātabādhitatvena pūrvapratīter viviktānām eva teṣām abhyupagamāt, tan nāikārthavācino dhvanayaḥ santi, rūḍhiḥ punar avicāritatadarthānām iti samabhirūḍhaḥ.\n[NAV_29.21] sāmpratam evambhūtābhiprāyaḥ pratipādyate. tatrāivaṃśabdaḥ prakāravacanas, tataś cāivaṃ yathā vyutpāditas taṃ prakāraṃ bhūtaḥ prāpto yaḥ śabdaḥ sa evambhūtaḥ; tatsamarthanapradhāno 'bhiprāyo 'py evambhūtas, tadviṣayatvāt, viṣayaśabdena ca viṣayiṇo 'bhidhānāt. ayaṃ hi yasminn arthe śabdo vyutpādyate sa vyutpattinimittam artho yadāiva vivartate tadāiva taṃ śabdaṃ pravartamānam abhipraiti, na sāmānyena. yathodakādyāharaṇavelāyāṃ yoṣidādimastakārūḍho viśiṣṭaceṣṭāvān eva ghaṭo 'bhidhīyate, na śeṣo, ghaṭaśabdavyutpattinimittaśūnyatvāt, paṭādivad iti. atītāṃ bhāvinīṃ vā ceṣṭām adhikṛtya sāmānyenāivocyata iti cen, na, tayor vinaṣṭānutpannatayā śaśaviṣāṇakalpatvāt; tathāpi taddvāreṇa śabdapravartane sarvatra pravartayitavyo, viśeṣābhāvāt. kiṃ ca, yady atītavartsyacceṣṭāpekṣayā ghaṭaśabdo 'ceṣṭāvaty api prayujyeta, kapālamṛtpiṇḍādāv api tatpravartanaṃ durnivāraṃ syāt, viśeṣābhāvāt, tasmād yatra kṣaṇe vyutpattinimittam avikalam asti tasminn eva so 'rthas tacchabdena vācya ity evambhūtaḥ.\n[NAV_29.22] tad evam anekadharmaparītārthagrāhikā buddhiḥ pramāṇaṃ, taddvārāyātaḥ punar ekadharmaniṣṭhārthasamarthanapravaṇaḥ parāmarśaḥ śeṣadharmasvīkāratiraskāraparihāradvāreṇa vartamāno nayaḥ, sa ca dharmāṇām ānantyād anantabhedas, tathāpi sarvasaṅgrāhakābhiprāyaparikalpanamukhenāivaṃ saptabhedo darśitaḥ. ayam eva ca svābhipretadharmāvadhāraṇātmakatayāśeṣadharmatiraskāradvāreṇa pravartamāṇaḥ parāmarśo durnayasaṃjñām aśnute; tadbalaprabhāvitasattākā hi khalv ete parapravādāḥ. tathā hi: naigamanayadarśanānusāriṇau naiyāyikavaiśeṣikau. saṅgrahābhiprāyapravṛttāḥ sarve 'py advaitavādāḥ sāṃkhyadarśanaṃ ca. vyavahāranayānupāti prāyaś cārvākadarśanam. ṛjusūtrākūtapravṛttabuddhayas tāthāgatāḥ. śabdādinayamatāvalambino vaiyākaraṇādaya iti. athettham abhidadhīthā, yathā: katham ete 'vadhāraṇadvāreṇa svakam arthaṃ samarthayantas tadviparītaṃ nirākurvāṇā durnayatāṃ pratipadyanta ity, atrocyate -- evaṃ pravṛttau nirgocaratvān, nirgocarasya nayatvāyogāt. tathā hi: nayati kenacid aṃśena viśiṣṭam arthaṃ prāpayati yo 'bhiprāyaḥ sa nayaḥ, svābhipretadharmāc cheṣadharmapratikṣepadvāreṇa tu pravṛtto na kiñcin nayaty, ekadharmāliṅgitasya vastuno 'sambhavād, bahir antaś cānekadharmaparikaritasvabhāvasya tasya pratibhāsāt, tadapahnavakāriṇāṃ kadabhiprāyāṇāṃ pratibhāsabādhitatvenālīkatvāt.\n[NAV_29.23] tathā hi: yaḥ tāvan naigamanayaḥ parasparaviśliṣṭau sāmānyaviśeṣau pratyapīpadat, tad ayuktam. tayos tathā kadācana pratibhāsābhāvāt. yac coktam: anuvartamānāikākāraparāmarśagrāhyaṃ sāmānyaṃ yatra na tatra viśeṣapratibhāso, yatra ca viśiṣṭadeśadaśāvacchinnabodhanirgrāhyo viśeṣo na tatra sāmānyāvagatis, tadvacanamātram eva, dhavakhadirapalāśādisamastaviśeṣāpasāraṇe vṛkṣatvādisāmānyapratibhāsābhāvāt. dūrād viśeṣāgrahaṇe 'pi kevalaṃ tac cakāstīti cen, na, tatrāpy abhyantarībhūtaviśeṣapratibhāsāt, tadvirahe śaśaviṣāṇarūpatvāt. evaṃ viśeṣā api na sāmānyād atyantavyatirekiṇaḥ pratibhānti, tannimagnānām eva teṣāṃ grahaṇād, itarathā sattāto 'tiricyamānā bhāvā niḥsvabhāvatām ātmasātkurvanti. tathā vṛkṣatvādisāmānyebhyo 'pi bhedino vṛkṣādayo na syus, tadabhedanibandhanatvāt tatsvarūpasthiteḥ. tasmāt tad eva saṃvedanam upasarjanīkṛtavaiṣamyaṃ pradhānīkṛtāikākāraṃ sāmānyaṃ gṛhṇātīty ucyate, nyakkṛtasamatvam utkalitanānātvaṃ punar viśeṣagrahīti, samatvanānātvayoḥ kathañcid bhedābhedinoḥ parasparaṃ sarvārtheṣu bhāvāt, tadabhāve tathāvidhapratibhāsānupapatteḥ. etena yad avādi "na cāitau vibhinnāv api pratibhāsamānau sāmānyaviśeṣau kathañcin miśrayituṃ yuktāv" ityādi, tad apāstam avagantavyaṃ, vibhinnayoḥ pratibhāsābhāvāt. vyavahāro 'pi sarvaḥ pradhānopasarjanadvāreṇa kathañcid itaretarāvinirluṭhitasāmānyaviśeṣasādhya eva; na hi sāmānyaṃ dohavāhādikriyāyām upayujyate, viśeṣāṇām eva tatropayogān, nāpi viśeṣā eva tatkāriṇaḥ, gotvaśūnyānāṃ teṣāṃ vṛkṣādyaviśiṣṭatayā tatkaraṇasāmarthyābhāvāt. kiṃ cātyantavyatireke sāmānyaviśeṣayor vṛkṣaṃ chindhīti coditaḥ kim iti tadviśeṣe palāśādauchedaṃ vidhatte? tatra tasya samavāyād iti cen, na, samavāyagrāhakapramāṇābhāvād, bhāve 'pi viśliṣṭayor abhedabuddhyutpādanākṣamatvāt, tasyāpi vyatiriktatayā padārthāntarāviśeṣān nityatvāikatvasarvagatatvādibhiś ca sarvatra tatkaraṇaprasaṅgāc ca. yat punar avādīr, yad uta: yadi sāmānyaṃ viśeṣaniṣṭhaṃ, viśeṣo vā sāmānyavyāptaḥ samupalabhyeta, tato viviktayos tayoḥ kvacid anupalambhād yo 'yaṃ vivikteṣu sāmānyeṣu viśeṣeṣu cābhidhānārthakriyālakṣaṇo vyavahāraḥ sa samastaḥ pralayaṃ yāyāl, lolībhāvena tadvivekasya kartum aśakyatvāt, tad apy asamīcīnaṃ, yato yady api parasparāviviktayoḥ sāmānyaviśeṣayoḥ sarvatropalambhas, tathāpi yatrāiva pramātur arthitvaṃ tad eva sāmānyaṃ, viśeṣān vā pradhānīkṛtya tadgocaraṃ dhvanim arthakriyāṃ vā pravartayatītarasyāpy upasarjanabhāvena tatra vyāpārāt, tadvikalasyetarasyāpi śaśaviśāṇāyamānatayā kvacid anupayogāt. kiṃ cātyantavyatirekiṇi viśeṣebhyaḥ sāmānye vṛttivikalpopalambhanūtanaviśeṣasambandhādidvāreṇa dūṣaṇamudgarakadambakaṃ mūrdhani patad durviṣahaṃ syāt. tathā hi: tat teṣu kathaṃ varteta -- sāmastyenāikadeśena vā? sāmastyapakṣe prativiśeṣaṃ parisamāptatayā sāmānyabahutvaprasaṅgo, 'niṣṭaṃ cāitad, ekatvābhupagamakṣateḥ. ekadeśena vartane punar yāvanto viśeṣās tāvantas tadaṃśāḥ prasajanti, na cāitad asti, sāmānyasya niravayavatvāt; sāvayavatve 'pi punas te 'bhinnā bhinnā vā. yady abhinnā viśeṣās, tarhy abhedinaḥ kiṃ neṣyante, viśeṣābhāvāt. bhedapakṣe punas teṣv api tat kathaṃ varteta -- sāmastyenāikadeśena veti? tad eva codyam alabdhapariniṣṭham avatarati, tan nātyantabhedino vṛttiḥ sambhavati. kiṃ ca, yady ekaṃ sāmānyaṃ bhedavat samastaviśeṣeṣu varteta, tadāikaviśeṣopalambhakāle tad upalambhyate na vā? yady ādyaḥ pakṣas, tasyāikatayā sarvatropalambhāt, vyāpyagrahaṇābhāve vyāpakagrahaṇāsiddher, nikhilatadvyāpyaviśeṣagrahaṇam āsajyeta, na cāitad asti, purovartiviśeṣasyāiva sākṣātkaraṇāc, cheṣaviśeṣāṇām asannidhānāt; sannihitaviśeṣaniṣṭham eva tad upalabhyate. tasyāiva tadvyañjakatvād, itareṣāṃ tadabhāvād iti cen nāikasvabhāvasya khaṇḍaśo vyañjanāyogāt sannihitaviśeṣavyañjitam eva tat sarvatra svabhāvāntarābhāvāt sarvaviśeṣagataṃ ca tadrūpam, atas taddarśanaṃ kena vāryeta. atha dvitīyaḥ kalpas, tathā sati yathāikaviśeṣopalambhasamaye nopalabhyate, tathā śeṣaviśeṣopalambhakāle 'pi nopalabhyeta, viśeṣābhāvāt. atas tadabhāva evoktaḥ syāt, kevalasyopalambhābhāvāt. upalambhe 'pi svasvabhāvasthiter viśeṣarūpatāpattiḥ. tathā cirantanaviśeṣavyavasthitasattākaṃ tan nūtanaviśeṣotpāde sati kathaṃ tena saha sambandham anubhavet? na tāvad viśeṣāntarebhyas tad utpitsuviśeṣadeśaṃ gantum arhati, niṣkriyatvāt. nāpi tatrāivābhavad, viśeṣotpādāt prāk taddeśe tadupalambhābhāvāt. nāpi viśeṣeṇāiva sahotpadyate, nityatvān, nityasya cotpattivirodhāt. athāitaddoṣaparijihīrṣayā tat sakriyākam abhidhīyeta, tathāpi pūrvavyaktityāgena vā nūtanaviśeṣadeśam ākrāmet, tadabhāvena vā? na tāvad adyaḥ pakṣaś, cirantanavyaktīnāṃ sāmānyavikalatayā tatsambandhasādhyabuddhidhvanivirahaprasaṅgāt. na cāitad asty, aparāparaviśeṣotpāde 'pi prācīnavyaktiṣu taddarśanāt. atha dvitīyaḥ kalpas, tad apy asambaddhaṃ, niravayavasya pūrvavyaktityāgavaikalye saty utpitsuvyaktiṃ pratigamanābhāvāt. sāvayavapakṣasya punaḥ prāg evāpāstatvān, nāitadabhyupagamadvāreṇa parihāraḥ śreyān. anyac ca: vyatiriktasāmānyasambandhād yadi bhāvāḥ samānā, na svarūpeṇa, tadā sattvasambandhāt prāg bhāvāḥ santo 'santo vā. santaś ced apārthakaḥ sattāsambandho, 'nyathānavasthā prasajyeta, punaḥsattāntarasambandhānivāraṇāt. asantaś ced atyantāsatām api gaganāravindādīnāṃ sattāsambandhād bhāvarūpatāpadyeta. evaṃ dravyatvaguṇatvakarmatvagotvādisāmānyeṣv api samastam etad vācyam, ekayogakṣematvāt, tan na parasparam atyantavyatirekiṇau sāmānyaviśeṣau kathañcana ghaṭām āṭīkete. ata eva tatsamarthanapravaṇas tattādātmyapratikṣepako 'bhiprāyo nirālambanatvān naigamadurnayavyapadeśam āskandati, tādātmyopekṣayāiva sāmānyaviśeṣavyatirekasamarthakasya naigamanayatvād, vyatirekiṇor api tayor vastuni kathañcid bhāvād, itarathā vivakṣayāpi tathā darśayitum aśakyatvāt, pradhānopasarjanabhāvasya dvayaniṣṭhatvāt, atyantatādātmye tatkāriṇyā vivakṣāyā api nirgocaratāprasaṅgāt. tasmāt kathañcid bhedābhedināv evāitau, tadanyatarasamarthakaḥ punar nirālambanatvād durnayatāṃ svīkarotīti sthitam.\n[NAV_29.24] tathā saṅgraho 'py aśeṣaviśeṣapratikṣepamukhena sāmānyam ekaṃ samarthayamāno durnayaḥ, tadupekṣādvāreṇāiva tasya nayatvāt, viśeṣavikalasya sāmānyasyāsambhavāt. tathā hi: yat tāvad uktaṃ -- yad uta "viśeṣāḥ sāmānyād vyatirekiṇo 'vyatirekiṇo vā. vyatirekapakṣe niḥsvabhāvatvaṃ, niḥsattākatvāt. avyatirekapakṣe bhāvamātraṃ, tadavyatiriktatvāt, tatsvarūpavad" iti -- tad ayuktaṃ, viśeṣavādino 'py evaṃvidhavikalpasambhavāt. tathā hi: viśeṣebhyaḥ sāmānyaṃ vyatiriktam avyatiriktaṃ vā. vyatiriktaṃ cen, na tarhi sāmānyaṃ, svasvarūpavyavasthitatayā viśeṣarūpatvāt. avyatiriktaṃ cet, tathāpi na sāmānyaṃ, viśeṣāvyatiriktatvād eva tatsvarūpavat. yad apy avādy -- "anādyavidyābalapravṛtto viśeṣavyavahāras, tāttvikaṃ sāmānyaṃ" -- tad api vacanamātram eva, yuktiriktatvāt, sāmānyam evānādyavidyādarśitaṃ, viśeṣāḥ punaḥ pāramārthikā iti viśeṣavādino 'pi vadato vaktrabhaṅgābhāvāt. yat punar viśeṣagrāhakapramāṇābhāvaṃ pratipādayatābhyadhāyi, yad uta "pratyakṣaṃ bhāvasampāditasattākaṃ tam eva sākṣātkaroti nābhāvaṃ, tasyānutpādakatvād" ityādi, tad ayuktataraṃ, yataḥ kenedaṃ bhavato 'tyantasuhṛdā niveditaṃ: "bhāva eva kevalaḥ pratyakṣam utthāpayati, na punar abhāvo 'pi" [iti]? abhāvavyāpārābhāvapratipādakayuktikalāpeneti ced mugdhavipratārito 'si, tadvyāpārābhāvāsiddheḥ, sadasadrūpavastunaḥ samastakriyāsu vyāpārād, bhāvatādātmyena vyavasthitasyābhāvasya vyāpāre virodhābhāvāt. kathaṃ bhāvābhāvayos tādātmyaṃ, virodhād? iti cen, na, pramāṇaprasiddhe virodhābhāvāt. tathā hi: ghaṭādikaḥ padārthātmā svarūpeṇa san, na paṭādirūpeṇāpīti bhāvābhāvātmakaḥ. yadi punaḥ kathañcin nābhāvātmakaḥ syāt, tadā paṭādirūpeṇāpi bhāvāt sarvātmakaḥ prāpnoti. yuktam etad, ata eva bhedaprapañcavilayasiddhir iti cet, syād evāitad, yadi paṭādyabhāvāikāntāc chūnyavādino 'pi manorathapūraṇaṃ na syāt; tathā hi: paṭādivivikto ghaṭo 'nubhūyate, na ca paṭādyabhāvo bhāvena saha tādātmyam anubhavati, tasmād abhāvātmaka evāyam, evaṃ paṭādayo 'pītaretarāpekṣayeti śūnyatvāpattiḥ. tasmāt svarūpam ābibhrāṇaṃ pararūpebhyo vyāvṛttam eva vastu sarvakriyāsu vyāpriyata iti bhāvābhāvātmakasyāiva vyāpāraḥ, svarūpadhāraṇasya bhāvatvāt, pararūpavyāvartanasyābhāvatvād iti. evaṃ svagocarapratyakṣotpādane 'pi vyāpriyate, tataś ca tadrūpam eva tat sākṣātkuryād iti svarūpaniyate pararūpebhyo vyāvṛtta eva vastuni pratyakṣaṃ pravartate, tajjanyatvān, na bhāvamātre, tasya kevalasya svarūpāvyavasthiter utpādakatvāyogāt. na ca janakatvād artho grāhyo janyatvād vā jñānaṃ grāhakam, atiprasaṅgād ity uktaṃ, kiṃ tarhy āvaraṇavicchedāder labdhasattākaṃ grahaṇapariṇāmāj jñānaṃ gṛhṇāty, arthas tu sannidhānāder gṛhyate, sa cānuvartamānavyāvartamānarūpa eva pratīyata iti tathābhūto 'bhyupagantavyo, na kevalasāmānyarūpa iti. sadasadaṃśayoḥ katham ekatrāvasthānam iti cet, tādātmyeneti brūmaḥ. nanu tādātmye bhāvamātram abhāvamātraṃ vāpadyetetaretarāvyavatiriktatvād, itaretarasvarūpavat, tan nobhayarūpavastusiddhiḥ. nāitad asti, tādātmyasya sambandhatvāt, sambandhasya ca dvayaniṣṭhatvāt, tadabhāve kasya kena sambandho, nirgocaratvāt? tasmād etau sadasadaṃśau dharmirūpatayābhedinau, vastunaḥ sadasadrūpasyāikatvād, dharmarūpatayā punar vivakṣitau bhedam anubhavataḥ, svarūpeṇa bhāvāt, pararūpeṇa tv abhāvād iti. tad evaṃ pratyakṣe viviktavastugrāhiṇi sakalapramāṇapraṣṭhe prasādhite śeṣapramāṇāny api tadanusāritayā viviktam eva svagocaraṃ sthāpayantīti. tadapalāpī kevalasāmānyapratiṣṭhāpakaḥ kadabhiprāyaḥ saṅgrahadurnayavyapadeśaṃ svīkurute, viśeṣāpekṣayāiva sāmānyasthāpakasya saṅgrahanayatvād iti.\n[NAV_29.25] tathā vyavahāro 'pi pramāṇaprasiddhaṃ vastusvarūpaṃ nihnuvāno yuktiriktam avicāritaramaṇīyaṃ lokavyavahāramārgānusāri samarthayamāno durnayatām ātmani nidhatte, lokavyavahāraprasādhakasyāpītarāniṣṭau vyavasthānābhāvāt. tathā hi: yad idaṃ kiyatkālabhāvi sthūratām ābibhrāṇaṃ lokavyavahārakāri ghaṭādikaṃ bhavatas tāttvikam abhipretaṃ tan nākasmikaṃ, kiṃ tarhi nityaparamāṇughaṭitam, itarathā niṣkāraṇatvena sarvadā bhāvābhāvaprasaṅgāt. na te paramāṇavas tathā pratibhāntīti cen, nāta eva teṣām anumānataḥ siddhiḥ. yadi punar yad eva sākṣān na viśadadarśane cakāsti tat sakalam apalapyeta, hanta bahv idānīm apalapanīyaṃ, ghaṭādivastuno 'py arvāgbhāgavartitvaṅmātrapratibhāsān madhyaparabhāgādīnām apalāpaprasaṅgāt, tathā ca lokavyavahārakāritāpi viśīryeta, tāvatā tadasiddheḥ. athātrānumānabalena vyavahārakṣamasampūrṇavastunaḥ sādhanam, evaṃ tarhi bhūtabhāviparyāyaparamāṇusādhanam api kriyatāṃ, viśeṣābhāvāt. tathā hi: yathā bāhyatvaṅmātrapratibhāse 'pi sarvavastūnāṃ tāvatā vyavahārābhāvān madhyabhāgādisādhanena sampūrṇāni tatsamarthāni tāni sādhyante, tathāiva kiyatkālabhāvighanākāradarśane 'py anādyanantaparamāṇutādādmyavyavasthitaśarīrāṇi tāni sādhyantāṃ, tadabhāve 'pi teṣām anupapatteḥ. tathā hi: vyavahārāvatāriṇo darśanayogyasyādyaparyāyasya tāvad atītaparyāyānabhyupagame nirhetukatvaṃ, tatra cokto doṣaḥ. tadutpādakānantaraparyāyeṣṭau punas tajjanakaparyāyo 'py abhyupagantavya ity anādiparyāyaparamparā siddhim adhyāsīta. tathā vyavahārāvatārivastuparyantaparyāyasya paryāyāntarānutpādakatve balād avastutvam āḍhaukate, bhavannīter evārthakriyākaraṇavaikalyāt. tadutpādakatve punar asāv apy aparaparyāyotpādaka ity anantaparyāyamālopapadyate. tathā ghanākāro 'pi viśadadarśanena sākṣātkriyamāṇo niṣpradeśaparyantāvayavavyatirekeṇa nopapadyate, karacaraṇādyavayavānāṃ khaṇḍaśo bhidyamānatayāvayavirūpatvāt, tadavayavānām apy avayavāntaraghaṭitatvāt. paramāṇava eva paryantāvayavāḥ paramārthato ghanākārahetavas; tadabhāve punar ākasmiko 'sau sarvatropalabhyeta, na vā kvacid, viśeṣābhāvāt. etena yad avādi: lokavyavahārāvatāriṇaḥ pramāṇam anugrāhakam asti vastuno netarasyetyādi, tad api pratikṣiptam avagantavyaṃ, dṛśyamānārthānyathānupapattyāiva tatsādhanāt. yat punar uktaṃ: "kiṃ teṣām atītānāgataparyāyaparamāṇvādīnāṃ paryālocanena lokavyavahārānupayogitayāvastutvād" ityādi, tad ayuktam, upekṣayā vārtamānikavastuno 'nupayogitvenāvastutvaprāpteḥ, sarvasya sarvalokānupayogitvāt. kasyacid upayogitayā vastutve teṣām api sā samasty eva, sarvajñajñānādigocaratvād ity āstāṃ tāvat. tad evaṃ pramāṇaprasiddhārthāpalāpitvād vyavahāro durnayaḥ, tadupekṣayā vyavahārānupātivastusamarthakasya vyavahāranayatvād iti.\n[NAV_29.26] atha ṛjusūtro 'pi dṛṣṭāpalāpenādṛṣṭam eva kṣaṇakṣayiparamāṇulakṣaṇaṃ vastusvarūpaṃ paramārthatayā manyamāno durnayatām āskandati, dṛśyamānasthirasthūrārthāpahnave nirmūlatayā svābhipretavastusamarthakaparāmarśasyotthānābhāvāt. tathā hi: svāvayavavyāpinaṃ kālāntarasaṃcariṣṇum ākāraṃ sākṣāl lakṣayan paścāt kuyuktivikalpena vivecayed, yad utāiṣa sthirasthūro dṛśyamānaḥ khalv ākāro na ghaṭām iyarti. vicārākṣamatvād ityādinā na ca dṛṣṭam adṛṣṭasandarśakaiḥ kuyuktivikalpair bādhituṃ śakyaṃ, sarvatrānāśvāsaprasaṅgāt. athābhidadhīthā: "mandamandaprakāśe pradeśe rajjau viṣadharabhrāntiḥ prāktanī yathodīcīnena tannirṇayakāriṇā vikalpena bādhyate, tathedam api sthirasthūradarśanaṃ kṣaṇakṣayiparamāṇuprasādhakaparāmarśena, kim atrāyuktam?" nāitad asti, rajjupratibhāsasyāiva prākpravṛttaviṣadharabhrāntyapanodadakṣatvāt, tadabhāve ca vikalpaśatair api nivartayitum aśakyatvāt. atrāpy atītavartsyator vinaṣṭānutpannatayāsannihitatvāt, sthūrāvayavānāṃ ca svāvayaveṣu bhedābhedadvāreṇa paryālocyamānānām avasthānābhāvāt kṣaṇakṣayiparamāṇava eva pratibhānti, tataś ca pratibhāsa eva sthirasthūradarśanasya bādhaka iti ced, evaṃ tarhi pratibhāsasyopadeśagamyatānupapattes, tathāiva vyavahāraḥ pravarteta. pāścātyamithyāvikalpaviplavān na pravartata iti cen, nānyatrāpy asyottarasya viplavahetutvāt. tathā hi: dhavale jalajādau pratibhāte 'pi nīlo 'yam adhyakṣeṇāvalokitaḥ; pāścātyamithyāvikalpaviplavāt tu dhavalaḥ pratibhātīti bhavannyāyena śaṭhaḥ pratijānānaḥ kena vāryeta. tan na dṛṣṭāpalāpaḥ kartuṃ śakya iti sthirasthūravastusiddhis, tasyāiva darśanād, itarasya taddarśanadvāreṇa sādhyamānasyānumeyatvāt, tadaniṣṭau tasyāpy asiddheḥ. etena sthirasthūravastuno 'rthakriyāvirahapratipādanam api prativyūḍhaṃ, tathāvidhasyāiva sarvakriyāsu vyāpāradarśanāt kṣaṇakṣayiṇo 'rthakriyāniṣedhāc ca, yathoktaṃ prāk: "kṣaṇabhaṅguro hy arthātmā svakṣane pūrvaṃ paścād vā kāryaṃ kuryād ityādi. kiṃ ca, sattvapuruṣatvacaitanyādibhir bālakumārayuvasthaviratvaharṣaviṣādādibhiś cānuvartamānavyāvartamānarūpasya sarvasya vastunaḥ pratīter dravyaparyāyātmakatvam, abhedasya dravyatvād, bhedasya paryāyarūpatvād iti. tataś ca bhūtabhāvikṣaṇayor asannidhānadvāreṇa vārtamānikakṣaṇasyāivārthakriyākāritvapratipādanaṃ nāsmādbādhākaraṃ, paryāyāṇāṃ kramabhāvitayā vartamānaparyāyāliṅgitasyāiva dravyasyārthakriyākaraṇacaturatvāt. [na] kevalaṃ tat trikālavyāpi, draṣṭāpi dravyarūpatayā tathābhūta eva. tataś ca kṣaṇikaparyāyatirodhānadvāreṇa tadrūpasaṅkalanāt sthiram evedaṃ samastakriyāsu vyāpriyata iti pratītivīthim avatarati, sthairyasyāpi tāttvikatvāt, kṣaṇikaparyāyāṇāṃ vidyamānānām apy agrahaṇāt, prākṛtalokajñānasyāvaraṇakṣayopaśamāpekṣitayā katicidaṃśaviṣayatvāt. yadi punar dravyabuddhiḥ paryāyaparamparādarśanabalāyātatvād atāttvikī kalpyeta, tadā pūrvaparyāyasyottaraparyāyotpādane sānvayatvaṃ niranvayatvaṃ vā vaktavyaṃ, gatyantarābhāvāt. sānvayatve dravyaṃ paryāyāntareṇābhihitaṃ syān; niranvayatve punar nirhetutayottaraparyāyānutpādaprasaṅgaḥ. tan nobhayarūpavastuvyatirekeṇārthakriyāsiddhiḥ. na cārthakriyā vastulakṣaṇaṃ, śabdavidyutpradīpādicaramakṣaṇānāṃ kṣanāntarānārambhakatvenāvastutvaprāptes, tadavastutve punar upāntyakṣaṇasyāpi vastuni vyāpārābhāvād; evaṃ yāvat sarvakṣaṇānāṃ saṅkalikayā vastutvam. atha kṣaṇāntarānārambhe 'pi svagocarajñānajanakatvam arthakriyā parikalpyeta, tathā saty atītabhāviparyāyaparamparāpi yogijñānagocaratāṃ yātīti vastutvaṃ svīkuryāt. tan nārthakriyā vastulakṣaṇam, api tūtpādavyayadhrauvyayuktatā, pramāṇapratiṣṭhitatvāt. utpādavyayau dhrauvyena saha viruddhāv iti cet, kuto 'yaṃ virodhaḥ: pramāṇād apramāṇād vā? na tāvad ādyaḥ pakṣaḥ, sarvapramāṇānāṃ bahir antaś ca tathāvidhāvastudyotanapaṭiṣṭhatayā prasādhitatvāt. nāpi dvitīyo, 'pramāṇasyākiñcitkaratvāt. etena sthūratādūṣaṇam api pratikṣiptaṃ, pratibhāsahatatvāt, tadapahnavena virodhodbhāvanasya nirmūlatayā pralāpamātratvāt. yat punar vartamānaprakāśarūpatayā tatsambaddhavastugrāhitvaṃ sarvapramāṇānām udagrāhi, tad ayuktaṃ, teṣām ekāntena vārtamānikatvāsiddheḥ, kathañcid ātmāvyatirekitvāt, tasya ca kālatrayavyāpakatvāt, tadrūpatayā teṣām apy avasthānāt. tataś cātmano 'rthagrahaṇapariṇāmarūpatvāt, sarvapramāṇānāṃ pariṇāminy eva vastuni vyāpāro, na kṣaṇike. na cātītānāgatakṣaṇavartivastugrahaṇe 'py anādyanantajanmaparamparāgrahaṇaprasaṅga, āvaraṇavicchedasāpekṣatvāt, tasyāiva paramārthataḥ saṃvedanāvirbhāvāntarakāraṇatvād, grāhyāder bahiraṅgatvāt. sāmastyena punar āvaraṇavilaye sati samastavastuvistārānādyanantakṣaṇaparamparāgrahaṇaprasaṅgo na no bādhākārīṣṭatvāt. tad ekadeśakṣayopaśame punas tadanusāriṇī bodhapravṛttir iti kiyatkālabhāvini sthūre vastuni prākṛtalokajñānāni pravartante, na sampūrṇe. na ca tāny alīkāni, tadgrāhyāṃśasyāpi vastuni bhāvāt, tāvatāiva vyavahārasiddher iti. yac coktaṃ: kṣaṇikatāṃ gṛhṇanto 'pi sadṛśāparāparotpattivipralabdhatvān mandā nādhyavasyanti, mithyāvikalpavaśāt sthiratāvyavahāraṃ ca pravartayanti, tad ayuktaṃ, bhavadākūṭena sādṛśyābhāvāt, tadabhāve tadutpādyābhimatabhrānter nirbījatayotpatter asambhavāt. tathā sthiratāropo 'pi kvacid gṛhītasthiratvasyāiva yukto nānyathā, yathā dṛṣṭaviṣadharasya mandaprakāśe rajjudarśane viṣadharāropaḥ. na ca bhavatāṃ kadācana sthiratā pratītigocaracāritām anubhavati, tat kathaṃ pratikṣaṇam udayāpavargasaṃsargiṇi sakale vastuni pratyakṣeṇāvalokite 'pi tadāropa iti. tasmāt tirohitakṣaṇavivartam alakṣitaparamāṇuvaiviktyaṃ vastu sarvasāṃvyavahārikapramāṇair gocarīkriyata iti tattiraskāradvāreṇādṛṣṭakṣaṇakṣayiparamāṇupratiṣṭhāpako 'bhiprāya ṛjusūtradurnayasaṃjñām aśnute, tadupekṣayāiva taddarśakasya nayatvād iti.\n[NAV_29.27] tathā śabdādayo 'pi sarvathā śabdāvyatirekam arthasya samarthayanto durnayās, tatsamarthanārtham upanyastasya tatpratītau pratīyamānatvalakṣaṇasya hetor anaikāntikatvāt. tathā hi: nāyam ekānto yatpratītau yat pratīyate tat tato 'vyatiriktam eva, vyatiriktasyāpi pāvakāder anyathānupapannatvalakṣaṇasambandhabalād dhūmādipratītau pratīyamānatvāt. evaṃ śabdo 'pi vyatiriktam apy arthaṃ vācakatvāt pratyāyayiṣyaty, avyatirekasya pratyakṣādibādhitatvāc, chabdād vivekenāivānubhūyamānatvāt. asmiṃś ca hetāv anaikāntike sthite sarvārthānāṃ sasvavācakatvasādhanadvāreṇa śabdāvyatirekasādhanam api dūrāpāstam eva. na cātrāpi pratibandhagrāhi pramāṇaṃ -- yo yo 'rthas tena tena sasvavācakena bhavitavyaṃ -- ghaṭādidṛṣṭāntamātrāt tadasiddheḥ, kṣaṇikālakṣyadravyavivartānāṃ saṅketagrahaṇopāyābhāvenābhilapitum aśakyatayānabhilāpyatvasiddheś ca. kṣaṇabhaṅguratāpratijñānaṃ punar amīṣāṃ apy ṛjusūtravan nirasitavyam. tathā pratyekamatāpekṣayāpi svābhipretaṃ pratiṣṭhāpayantas tadviparītaṃ śabdārthaṃ tiraskurvāṇā durnayatām ātmasātkurvanti. etāvad dhi pramāṇapratiṣṭhitaṃ, yad uta vidhimukhena śabdo 'rthasya vācaka iti; na punar ayaṃ niyamo yathāyam asyāiva vācako nānyasya, deśakālapuruṣasaṅketādivicitratayā sarvaśabdānām aparāparārthapratipādakatvenopalabdher anantadharmatayāparāparayogyatādvareṇāparāparārthābhidhāyakatvopapatter, arthānām apy anantadharmatvād evāparāparaśabdavācyatvāvirodhāt, tathāivāvigānena vyavahāradarśanāt, tadaniṣṭau tallopaprasaṅgāt. tasmāt sarvadhvanayo yogyatayā sarvārthavācakā, deśakṣayopaśamādyapekṣayā tu kvacit kathañcit pratītiṃ janayanti. tataś ca kvacid anapekṣitavyutpattinimittā rūḍhitaḥ pravartante, kvacit sāmānyavyutpattisāpekṣāḥ, kvacit tatkālavartivyutpattinimittāpekṣayeti na tatra prāmāṇikena niyatārthāgraho vidheyaḥ. ato 'mī śabdādayo yadetaretarābhimataśabdārthopekṣayā svābhimataṃ śabdārthaṃ darśayanti, tadā nayās, tasyāpi tatra bhāvāt. parasparabādhayā pravartamānāḥ punar durnayarūpatāṃ bhajanti, nirālambanatvād iti.\n[NAV_29.28] nanu ca yady ekāikadharmasamarthanaparāyaṇāḥśeṣadharmatiraskārakāriṇo 'bhiprāyā durnayatāṃ pratipadyante, tadā vacanam apy ekadharmakathanadvāreṇa pravartamānaṃ sāvadhāraṇatvāc ca śeṣadharmapratikṣepakāry alīkamāpadyate. tataś cānantadharmādhyāsitavastusandarśakam eva vacanaṃ yathāvasthitārthapratipādakatvāt satyaṃ; na cāivaṃ vacanapravṛttir, ghaṭo 'yaṃ śuklo mūrta ityādy ekāikadharmapratipādananiṣṭhatayā vyavahāre śabdaprayogadarśanāt, sarvadharmāṇāṃ yaugapadyena vaktum aśakyatvāt, tadabhidhāyakānām apyānantyāt. na cāikāikadharmasandarśakatve 'py amūni vacanāny alīkāni vaktuṃ pāryante, samastaśābdavyavahārocchedaprasaṅgāt, tadalīkatve tataḥ pravṛttyasiddher iti. atrocyata -- iha tāvad dvaye vastupratipādakā, laukikās tattvacintakāś ca. tatra pratyakṣādiprasiddham artham arthitvavaśāl laukikās tāvan madhyasthabhāvena vyavahārakāle vyapadiśyanti, yad uta nīlam utpalaṃ sugandhi komalam iti, na tu taddharmigatadharmāntaragrahaṇanirākaraṇayorādriyante, 'narthitvāt, tāvatāiva vivakṣitavyavahāraparisamāpteḥ. na ca tadvacanānām alīkatā, śeṣadharmāntarapratikṣepābhāvāt, tatpratikṣepakāriṇām evālīkatvāt. "sarvaṃ vacanaṃ sāvadhāraṇam" itinyāyāt teṣām api śeṣadharmatiraskārakāritvasiddher bhavannītyālīkatāpadyata iti cen, na, avadhāraṇasya tadasambhavamātravyavacchede vyāpārād; yathānekapuruṣasampūrṇe sadasi dvārādau sthitasya kim atra devadattaḥ samasti nāstīti vā dolāyamānabuddheḥ kenacid abhidhīyate -- yathā devadatto 'stīti. atra yady apy upanyastapadadvayasya sāvadhāraṇatā gamyate, 'nyathā taduccāraṇavaiyarthyaprasaṅgāt, tathāpy avadhāraṇaṃ tadasambhavamātraṃ vyavacchinatti, na śeṣapuruṣāntarāṇi; nāpi pararūpeṇa nāstitvaṃ, tadvyavacchedābhiprāyeṇa prastutavākyaprayogāt, prayoktrabhiprāyādisāpekṣatayāiva dhvaneḥ svārthapratipādanasāmarthyāt. na ca vācyavācakabhāvalakṣaṇasambandhānarthakyaṃ, tadabhāve prayoktrabhiprāyamātreṇa rūpasyāiva niyoktum aśakyatvāt. na ca samastadharmayuktam eva vastu pratipādayad vacanaṃ satyam ity abhidadhmahe, yenāikāikadharmāliṅgitavastusandarśakānām alīkatā syāt, kiṃ tarhi sambhavadarthapratipādakaṃ satyam iti, sambhavanti ca śeṣadharmāpratikṣepe vacanagocarāpannā dharmās; tasmāt tatpratipādakaṃ satyam eva. yadā tu durnayamatābhiniviṣṭabuddhibhis tīrthāntarīyais taddharmigatadharmāntaranirākaraṇābhiprāyeṇāiva sāvadhāraṇaṃ tat prayujyate, yathānityam eva vastu nityam eva vetyādi, tadā nirālambanatvād alīkatāṃ prāpnuvat kena vāryeta? tattvacintakāḥ punaḥ pratyakṣādipramāṇasiddham anekāntātmakaṃ vastu darśayanto dvedhā darśayeyus, tad yathā -- vikalādeśena sakalādeśena vā. tatra vikālādeśo nayādhīnaḥ, sakalādeśaḥ pramāṇāyattaḥ. tathā hi: yadā madhyasthabhāvenārthitvavaśāt kiñcid dharmaṃ pratipipādayiṣavaḥ śeṣadharmasvīkaraṇanirākaraṇavimukhayā dhiyā vācaṃ prayuñjate, tadā tattvacintakā api laukikavat sammugdhākāratayācakṣate, yad uta "jīvo 'sti kartā pramātā bhoktetyādi". ataḥ sampūrṇavastupratipādanābhāvād vikalādeśo 'bhidhīyate, nayamatena sambhavaddharmāṇāṃ darśanamātram ity arthaḥ. yadā tu pramāṇavyāpāram avikalaṃ parāmṛśya pratipādayitum abhiprayanti, tadāṅgīkṛtaguṇapradhānabhāvāśeṣadharmasūcakakathañcitparyāyasyācchabdabhūṣitayā sāvadhāraṇayā ca vācā darśayanti ‘syād asty eva jīva'; ityādikayā. ato 'yaṃ syācchabdasaṃsūcitābhyantarībhūtānantadharmakasya sākṣādupanyastajīvaśabdakriyābhyāṃ pradhanīkṛtātmabhāvasyāvadhāraṇavyavacchinnatadasambhavasya vastunaḥ sandarśakatvāt sakalādeśa ity ucyate, pramāṇapratipannasampūrṇārthakathanam iti yāvat. tad uktaṃ:\nsā jñeyaviśeṣagatir nayapramāṇātmikā bhavet tatra /\nsakalagrāhi tu mānaṃ vikalagrāhī nayo jñeyaḥ //\n[NAV_29.29] tad idam uktaṃ bhavati: nayapramāṇābhijñaḥ syādvādī sakalavikalādeśāv adhikṛtya vastusvarūpapratipipādayiṣayā yad yad brūte tat tat satyaṃ, sambhavadarthagocaratvāt. durnayamatāvalambinaḥ punar ekāntavādino yad yad ācakṣate tat tad alīkam, asambhavadarthaviṣayatvād iti.\n[NAV_30.0] sāmpratam amum evārthaṃ draḍhayan siddhānte 'py ekāikanayamatapravṛttāni sūtrāṇi na sampūrṇārthābhidhāyakānīty, api tu tatsamudāyābhiprāyapravṛttam avikalavastunivedakam iti darśayann āha:\nnayānām ekaniṣṭhānāṃ pravṛtteḥ śrutavartmani /\nsampūrṇārthaviniścāyi syādvādaśrutam ucyate // NA_30 //\n[NAV_30.1] iha trividhaṃ śrutaṃ, tad yathā -- mithyāśrutaṃ nayaśrutaṃ syādvādaśrutaṃ ca. tatra śrūyata iti śrutam āgamaḥ. mithyālīkaṃ śrutaṃ mithyāśrutaṃ, tac ca durnayābhiprāyapravṛttaṃ tīrthikasambandhi, nirgocaratvāt. tathā nayair hetubhūtaiḥ śrutaṃ nayaśrutam, etac cārhadāgamāntargatam evāikanayābhiprāyapratibaddhaṃ, yathā "paḍuppaṇṇe neraïë viṇassaï" ityādy, ṛjusūtranayābhiprāyeṇa kṣaṇikatvasyāpi tatra sambhavāt. tathā nirdiśyamānadharmavyatiriktāśeṣadharmāntarasaṃsūcakena syātā yukto vādo 'bhipretadharmavacanaṃ syādvādaḥ, tadātmakaṃ śrutaṃ syādvādaśrutam. tat kiṃbhūtam ucyata ity āha: sampūrṇo 'vikalaḥ sa cāsāv arthaś ca tadviniścāyi tannirṇayahetutvād evam abhidhīyate; paramārthataḥ punaḥ samastavastusvarūpapratipādīty arthaḥ, śabdātmakatvān, niścayasya bodharūpatvād iti. nayaśrutaṃ tarhi sampūrṇārthaviniścāyi kasmān na bhavatīty āha: nayānāṃ naigamādīnām ekaniṣṭḥānām ekadharmagrahaṇaparyavasitānāṃ śrutavartmany āgamamārge pravṛtteḥ pravartanān na tad ekāikābhiprāyapratibaddhaṃ sampūrṇārthaviniścāyi, tatsamudāyasyāiva sampūrṇārthaviniścāyakatvād ityākūṭam.\n[NAV_31.0] tad evaṃ nayapramāṇasvarūpaṃ pratipādyādhunāśeṣanayapramāṇavyāpakaṃ teṣāṃ tatra tādātmyenāvasthānāt pramātāram abhidhātukāma āha:\npramātā svānyanirbhāsī kartā bhoktā vivṛttimān /\nsvasaṃvedanasaṃsiddho jīvaḥ kṣityādyanātmakaḥ // NA_31 //\n[NAV_31.1] tatra trikālajīvanāj jīvaḥ, prāṇadhāraka ātmety arthaḥ, sa pramiṇotīti pramātā prameyaparicchedakaḥ. kiṃbhūtaḥ sann ity āha: svānyāv ātmaparau nirbhāsitum uddyotayituṃ śīlam asyeti svānyanirbhāsī, svasvarūpārthayoḥ prakāśaka iti yāvat. tathā karotīti kartā, bhuṅkta iti bhoktā, vivartanam aparāparaparyāyeṣu gamanaṃ vivṛttiḥ pariṇāmaḥ, sā vidyate yasyeti vivṛttimān. sva ātmā saṃvedyate 'neneti svasaṃvedanaṃ tena samyak siddhaḥ pratiṣṭhitaḥ pratīto vā svasaṃvedanasaṃsiddhaḥ. kṣitiḥ pṛthivy ādir yeṣāṃ tāni kṣityādīny, ādiśabdād ambutejovāyvākāśāni gṛhyante; na vidyata ātmā svarūpam asyety anātmakaḥ, kiṃ svasvarūpāpekṣayā? na, kṣityādīnām anātmakaḥ kṣityādyanātmakaḥ, kṣityādisvarūpo na bhavatīty arthaḥ.\n[NAV_31.2] tatra jīvaḥ pramātetyanena ye pāramārthikaṃ pramātāraṃ nābhyupagacchanty, api tu vijñānakṣaṇaparamparānubhavabalaprabodhitānādiprarūḍhavāsanāsampāditasattākaṃ mithyāvikalpaparikalpitam apāramārthikaṃ taṃ manyante pratikṣaṇavilayavādinaḥ tān nirācaṣṭe, kṣaṇavilayasya prāg eva pratiṣiddhatvād, bahir antaś ca pariṇāmivastunaḥ prasādhanāt.\n[NAV_31.3] nanu ca ghaṭādayas tāvad vināśam āviśanto dṛśyante, teṣāṃ ca vināśo lakuṭādikāraṇakalāpenāvinaśvarasvabhāvānāṃ vā kriyeta, vinaśvarasvabhāvānāṃ vā. yady ādyaḥ kalpas tad ayuktaṃ, svabhāvasya pracyāvayitum aśakyatvāt, tasya niyatarūpatvād, anyathā svabhāvatvāyogāt. athāivaṃbhūta eva tasya svabhāvaḥ svakāraṇabalāyāto yad uta vināśakāraṇam āsādya vinaṅkṣyatīti brūṣe, tathāpi tadvināśakāraṇasannidhānaṃ kiṃ yādṛcchikam uta tatsvabhāvasampādyam eva. yadādyaḥ kalpas, tadā sannihitasyāpi tatpratyanīkapratyayopanipātena nivartanāt, tatsannidhāpakahetūnāṃ api svasannidhāpakakāraṇakalāpasāpekṣatvāt, sannihitānām api pratidvandvinā nivartanād, yādṛcchikatvāc ca nāvaśyaṃbhāvi tatsannidhānaṃ; tataś cāsannihitasvavināśakāraṇakadambakaḥ kaścid ghaṭādir na vinaśyed apy, aniṣṭaṃ cāitat, sarvakṛtakānāṃ vināśāvigānāt. atha dvitīyaḥ pakṣas, tathā sati paścād api tadbalād vināśahetavaḥ sannidhāsyantīti prathamakṣaṇa eva sannidadhatu, tathāpi kṣaṇikatāivārthasya. svahetor eva niyatakālāt parato 'yaṃ svavināśahetuṃ sannidhāpayiṣyatīty evaṃrūpo jāta iti cen, nāivam api kṣaṇabhaṅguratāyātā. tathā hi: svahetunā kilāsau varṣāt parataḥ svavināśahetusannidhāpanakṣamasvabhāvo vyadhāyi; sa ca tasyotpādakṣaṇād dvitīyakṣaṇe svabhāvo 'sti vā na vā? asti cet, tathā sati punar varṣaṃ tena sthātavyam, evaṃ yāvad varṣopāntyakṣaṇe 'pi yadi tatsvabhāva evāsau tadāparam api varṣāntaraṃ sthitir āpadyeta, tadā cānantakalpasthāyībhāvaḥ syād, apracyutavarṣasthāyisvabhāvatvād iti. atha dvitīyakṣaṇe nāsti sa svabhāva iti brūṣe, hanta kṣaṇikatvam evāḍhaukate, 'tādavasthyasya tallakṣaṇatvāt. kiṃ ca, vināśahetur bhāvasya vināśaṃ vyatiriktam avyatiriktaṃ vā kuryāt? vyatiriktakaraṇe na kiñcit kṛtaṃ syāt, tataś ca bhāvas tādavasthyam anubhavet. tatsambandhaḥ kriyata iti cen, na sambandhasya tādātmyatadutpattivyatiriktasya pratiṣedhāt. na cānayor anyataraḥ sambandho 'tra samasti, vyatirekiṇā sārddhaṃ tādātmyāyogād, anyahetukasya paścād utpannasya tadutpattivaikalyāt. tan na vyatirikto vināśaḥ kartuṃ yuktaḥ. avyatiriktakaraṇe punas tam eva bhāvaṃ vināśahetuḥ karotīti prāptam, avyatirekasya tadrūpatālakṣaṇatvāt. na cāsau kartavyaḥ, svahetor eva niṣpannatvāt, tatkaraṇe ca tasyāvasthānam eva syān, na pralayaḥ. tan nāvinaśvarasvabhāvānāṃ paścāt kathañcid api vināśaḥ kartuṃ śakyo, vinaśvarasvabhāvānāṃ punaḥ svahetubalāyātatvāt prāg api pratikṣaṇabhāvī, na kāraṇāntarāpekṣaḥ, svabhāvasya niyatarūpatvāt; tasmāt prāṇity adyāpi pratikṣaṇavilaya iti.\n[NAV_31.4] atrocyate -- satyam etat, kiṃ tu yathā vināśakāraṇāyogāt pratikṣaṇabhāvī vināśo bhavadbhiḥ pratipadyate, tathāiva sthityutpattī pratikṣaṇabhāvinyau kiṃ na pratipadyete, taddhetūnām api vicāryamāṇānām ayogāt. tathā hi: sthitihetunā tāvat svayam asthirasvabhāvā bhāvāḥ sthāpyeran sthirasvabhāvā vā? na tāvat prathamaḥ pakṣaḥ kṣodaṃ kṣamate, svabhāvasyānyathā kartum aśakyatvāt, tasya pratiniyatarūpatvāc, cetanācetanasvabhāvavad, anyathā svabhāvatāhāneḥ. dvitīyapakṣe punaḥ svayaṃ sthirasvabhāvānāṃ kiṃ sthitihetunā? sthitir neṣyata eva, tenānabhyupagatopālambha evāyam iti ced, hanta hato 'sy, evaṃ hi bhāvāḥ kṣaṇamātram api na tiṣṭheyuḥ. kṣaṇabhāvinīṣyata eveti cet, sā tarhy asthitisvabhāvānāṃ hetuśatair api kartuṃ na pāryata iti brūmaḥ, tatsvabhāvatve punar hetuvyāpāranairarthakyāt. ahetukā satī sakalakālaṃ bhavatīti datto jalāñjaliḥ pratikṣaṇavilayasya. tathotpādahetur api tatsvabhāvasyotpattiṃ vidadhyād atatsvabhāvasya vā? na tāvad ādyaḥ pakṣaḥ kakṣīkartuṃ yuktaḥ, svayam utpādakasyotpādane vyāpriyamāṇo hi hetuḥ piṣṭaṃ pinaṣṭi, śaṅkhaṃ dhavalayati, tadabhāve 'pi svayogyatayotpatteḥ. nāpi dvitīyaḥ kalpo 'ṅgīkaraṇārhaḥ, svayam anutpattidharmakasyotpādayitum aśakyatvād, anyathā śaśaviṣāṇādayo 'py utpādyakoṭim adhyāsīran, viśeṣābhāvāt; tataś ca na kaścid atyantābhāvaḥ syāt. tad yathā nirhetukatvān nāśaḥ pratikṣaṇabhāvī, tathāiva darśitayukteḥ sthityutpattī apīti trayākrāntaṃ sakalaṃ vastu jātam abhyupagantavyaṃ; tathā sati jīvo 'pi jīvatvacaitanyadravyatvādibhiḥ sthemānaṃ ābibhrāṇa eva harṣaviṣādādibhir aparāparārthagrahaṇapariṇāmaiś cotpādavyayadharmakaḥ pāramārthikaḥ pramāteti balāt siddhim adhyāste.\n[NAV_31.5] nanu ca yady utpādavyayasthitīnāṃ nirhetukatvāt sakalakālabhāvitā bhavadbhiḥ sādhyate, tadānvayavyatirekābhyāṃ pratyakṣādipramāṇaprasiddhaḥ khalv ayaṃ tatkāraṇakalāpavyāpāraḥ kathaṃ neyaḥ? na cāyam apahnotuṃ śakyaḥ! tathā hi: kulālādikāraṇavrātavyāpāre ghaṭādayaḥ samupalabhyante, tadabhāve ca nopalambhyanta iti tajjanyā ity ucyante. sthitir api vināśakāraṇasannidhānāt prāk tadbalād eva, tathā nāśo 'pi mudgarādisannidhānāsannidhānābhyāṃ sadasattām anubhavaṃs tatkṛtaḥ pratīyate, nāhetukaḥ. tat katham etad iti?\n[NAV_31.6] atrocyate -- na vayaṃ sarvathā hetūnāṃ vyāpāraṃ vārayāmaḥ, kiṃ tarhi svayam utpādavyayasthityātmanā vivartamānasya dravyasya hetavas tadviśeṣakaraṇe vyāpāram anubhavanti, tenāiva sārddhaṃ teṣām anvayavyatirekānukaraṇadarśanād, dṛṣṭasya cāpahnave 'smākam apravṛttatvāt, pratītiyuktilakṣaṇadvayapakṣapātitvāt; kevalaṃ pratītivikalāṃ yuktiṃ yuktivinākṛtāṃ vā pratītiṃ nāṅgīkurmahe, 'sambhavadarthagocaratayā nirālambanatvāt tasyā ity āstāṃ tāvat.\n[NAV_31.7] svānyanirbhāsītyanena prāguktasvaparābhāsipramāṇaviśeṣaṇavan mīmāṃsakān parokṣabuddhivādino yogācārāṃś ca jñānamātravādinaḥ pratikṣipati, jñānajñāninoḥ kathañcid abhedena taduktanyāyāviśeṣād iti.\n[NAV_31.8] kartā bhokteiti viśeṣaṇadvayena sāṃkhyamataṃ vikuṭṭayati, kartā san bhoktāpīti kākvopanyāsād, akartur bhogānupapatter, bhujikriyānirvartanasamarthasyāiva bhoktṛtvāt. japākusumādisannidhānavaśāt sphaṭike raktatādivyapadeśavad akartur api prakṛtyupadhānavaśāt sukhaduḥkhādibhogavyapadeśo yuktas; tathā hi: prakṛtivikāradarpaṇākārabuddhisaṅkrāntānāṃ sukhaduḥkhādyātmakānām arthānāṃ puruṣaḥ sannidhānamātreṇa bhojako vyapadiśyate, "buddhyadhyavasitam arthaṃ puruṣaś cetayata" itivacanād iti cen, na, kathañcit sakriyākatāvyatirekeṇa prakṛtyupadhāne 'py anyathātvānupapatter, apracyutaprācīnarūpasya vyapadeśānarhatvāt, tatpracyave ca prāktanarūpatyāgenottararūpādhyāsitayā sakriyatvam āpatatītinyāyāt; sphaṭikadṛṣṭānte 'pi japākusumādisannidhānād andhopalādau raktatānāvirbhavantī tatra punar āvirbhavantī tasya tathāvidhaṃ pariṇāmaṃ lakṣayaty, anyathāndhopalavat tatrāpi na prāduḥṣyāt. tan nākriyasya bhoktṛtopapadyata iti.\n[NAV_31.9] vivṛttimān ityamunā tv ekāntanityam apariṇāminaṃ naiyāyikavaiśeṣikādiprakalpitaṃ pramātāraṃ nirasyati, sarvathāvicalitarūpasyārthagrahaṇapariṇāmānupapatteḥ. vyatiriktajñānasamavāyād ekāntanityo 'pi pramiṇotīti cen, na, samavāyasya prāg eva pratikṣiptatvāt, sambandhāntarasya ca vyatirekiṇā sākam anupapatter, anyatrānyathānupapannatvāt. na ca vyatirekiṇi jñāne tat samasti, tadgrāhakapramāṇābhāvād, avyatirekānubhavasya ca tadbādhakatvāt. kiṃ ca, yadi samavāyabalād ātmani jñānaṃ samavaiti, tadātmanāṃ samavāyasya ca vibhutvād ekarūpatvāc ca sarvātmasu kiṃ na samavaiti, viśeṣābhāvāt? tathā ca devadattajṭānena yajṭadattādayo 'py arthatattvaṃ buddhyeran. anyac ca vijṭānodayasamaye 'pi yādṛśaḥ prāgavasthāyāṃ tādṛśa eva santiṣṭhamānaḥ prāg apramātā paścāt pramāteti bruvāṇaḥ khalūnmattatām ātmany āvirbhāvayati, nāparam ity āstāṃ tāvat.\n[NAV_31.10] paścārddhena punar bhūtavyatirekiṇaṃ svasaṃvedanapratyakṣanirgrāhyaṃ jīvaṃ darśayaṃś cārvākadarśanaṃ tiraskurute, jaḍātmakabhūtāvyatireke hi tadvilakṣaṇabodharūpaharṣaviṣādādivivartānubhavābhāvaprasaṅgāt. nanu ca kāyākārapariṇatāni bhūtāny evātmavyatirekiṇīṃ cetanām utkālayanti; sā ca tathāvidhapariṇāmapariṇateṣu teṣu santiṣṭhate, tadabhāve punas teṣv eva nilīyata iti; tadvyatirekānubhave 'pi na paralokayāyijīvasiddhir, iyatāiva dṛṣṭavyavahāropapatteḥ. nāitad asti, dvayaṃ hi tāvad etat saṃyogam anubhavad upalababhyate -- paṭcabhūtātmakaṃ śarīraṃ cetanā ca. tatrāpi śarīraṃ bahirmukhākāreṇa bodhenārtharūpatayā jaḍam anubhūyate, cetanā punar antarmukhākāreṇa svasaṃvedanapratyakṣeṇa sākṣātkriyate; 'ta evāvyatirekapakṣaḥ pratibhāsanirākṛtatvān nāśaṅkitaḥ. vyatirekiṇoḥ punaḥ prakāśamānayor yadi bhūtāny eva cetanām utkālayantīti bhavadbhiḥ parikalpyate, tadā cetanāiva bhavāntarād utpattisthānamāyātā paṭcabhūtabhrāntijanakaṃ śarīraṃ nirvartayet, punar bhavāntaraṃ yātukāmā muṭcet, tat tayādhiṣṭhitaṃ gamanādiceṣṭāṃ kuryāt, tadviyuktaṃ punaḥ kāṣṭhavat tiṣṭhed iti jīvasampādyam eva śarīraṃ, na punar asau tatsampādya ity, etat parikalpanaṃ yuktataraṃ paśyāmaḥ, jīvasya cetanāvataḥ sakarmakatayāparāparabhavabhramaṇāparāparaśarīranirvartanayor upapadyamānatvāt. bhavāntarād āgacchan utpattisthānaṃ jīvo 'dhyakṣeṇa nopalabhyata iti ced, bhūtāny api tarhi kāyākāradhāraṇadvāreṇa cetanām utkālayantīti pratyakṣeṇa nopalakṣyanta iti samāno nyāhaḥ. atha kāyākārapariṇateṣv eva bhūteṣu cetanopalabhyate, nānyadetyanyathānupapattivaśāt tajjanyeti parikalpyata, evaṃ tarhi mṛtāvasthāyāṃ kāyākāram ābibhrāṇeṣv api nopalabdhā, kāyākārapariṇāmo vā kādācitkatayā hetvantarāpekṣītyanyathānupapattivaśād eva tannirvartanakṣamā cetanā bhavāntarāgatajīvasambandhinīti pratipadyāmahe. kiṃ ca, jīvas tāvat karmacaitanyasambandhāc charīranirvartanārthaṃ pravarata iti yuktam evāitad, bhūtāni punaḥ kiṃbhūtāni cetanākaraṇe pravarteran: sacetanāni niścetanāni vā? yady ādyaḥ kalpas, tato vikalpayugalam avatarati: tac caitanyaṃ tebhyo bhinnam abhinnam vā? yadi bhinnaṃ, tadā puruṣaśarīravat tatrāpi bhūtaiḥ saha vartamānam api bhūtavilakṣaṇam ātmakāraṇam anumāpayatīti tadavasthāiva jīvasiddhiḥ. athābhinnaṃ, tathā sati samastabhūtānām aikyaṃ prasajaty, ekacaitanyāvyatiriktatvāt, tatsvarūpavat. nijanijacaitanyāvyatirekīṇi bhūtāni tenāyam adoṣa iti cen, na, tatsampādyapuruṣaśarīre 'pi tajjanyapañcacaitanyaprasaṅgāt. pañcāpi sambhūya bṛhatpuruṣacaitanyaṃ bahavas tilā iva tailaghaṭaṃ janayantīti cet, tat tarhi puruṣacaitanyaṃ kiṃ teṣām eva saṃyogo yad vā tadutpādyam, anyad eva? yady ādhyaḥ kalpas, tad ayuktaṃ, caitanyānāṃ parasparaṃ miśraṇābhāvena saṃyogavirodhād, itarathā bahupuruṣacaitanyāni sambhūya bṛhattamacaitanyāntaram ārabheran. atha dvitīyaḥ pakṣas, tatrāpi teṣāṃ kim anvayo 'sti nāsti vā? yady asti, tad ayuktaṃ, prāgvat tajjanyacaitanyapañcarūpatāpatteḥ. atha nāsti, tad apy acāru, niranvayotpādasya pramāṇabādhitatvāt. tan na sacetanāni bhūtāni cetanākaraṇe vyāpārabhāñji bhavitum arhanti. nāpi niścetanāni, teṣām atyantavilakṣaṇatayā caitanyotpādavirodhād, itarathā sikatādayas tailādikaraṇe vyāpriyeran. kiṃ ca, tatsamudāyamātrasādhyaṃ vā caitanyaṃ syād viśiṣṭatatpariṇāmasādhyaṃ vā. na tāvad ādyā kḷptir, ilājalānalānilanabhastalamīlane 'pi cetanānupalabdheḥ. dvitīyavikḷptau punaḥ kiṃ tad vaiśiṣṭyam iti vācyam. kāyākārapariṇāma iti cet, sa tarhi sarvadā kasmān na bhavati? kutaścid dhetvantarāpekṣaṇād iti cet, tat tarhi hetvantaraṃ bhavāntarāyātajīvacaitanyam ity anumimīmahe, tasyāiva kāyākārapariṇāmasādhyacaitanyānurūpopādānakāraṇatvāt, tadvirahe kāyākārapariṇāmasadbhāve 'pi mṛtāvasthāyāṃ tadabhāvād gamanādiceṣṭānupalabdheḥ; tan na kāyākārapariṇāmajanyaṃ caitanyam, api tu sa eva tajjanya iti yuktaṃ paśyāmaḥ. na pratyakṣād anyat pramāṇam asti, na ca tena paralokagamanāgamanādikaṃ caitanyasyopalakṣyate, tena dṛṣṭāny eva bhūtāni tatkāraṇatayā kalpanīyānīti cen, na, kevalapratyakṣapratikṣepeṇa pramāṇāntarāṇāṃ prāg eva prasādhitatvāt, tathā ca bhūyāṃsy anumānāni paralokānuyāyijīvasādhakāni pravarteran. tad yathā -- tadaharjātabālakasyādyastanābhilāṣaḥ pūrvābhilāṣapūrvako, 'bhilāṣatvād, dvitīyadivasādistanābhilāṣavat. tad idam anumānam ādyastanābhilāṣasyābhilāṣāntarapūrvakatvam anumāpayad arthāpattyā paralokayāyijīvamākṣipati, tajjanmany abhilāṣāntarābhāvāt. evam anyad apy udāhāryam ity āstāṃ tāvat.\n[NAV_31.11] tad ayaṃ svaparaprakāśakaḥ kartā bhoktā nityānityātmako bhūtavilakṣaṇaḥ sākṣātkṛtakaticinnijaparyāyānumitānādyanantakālabhāvinijānantaparyāyavivartaḥ pramāṇapratiṣṭhitaḥ pāramārthiko jīvaḥ sakalanayapramāṇavyāpakaḥ pramāteti sthitam.\n[NAV_32.0] sāmprataṃ paryantaślokena prakaraṇārtham upasaṃharann āha:\npramāṇādivyavastheyam anādinidhanātmikā /\nsarvasaṃvyavahartḥṇāṃ prasiddhāpi prakīrtitā // NA_32 //\n[NAV_32.1] pramāṇāni pratyakṣādīny; ādiśabdān nayaparigrahas, teṣāṃ vyavasthā pratiniyatalakṣaṇādirūpā maryādā, seyam anantaroktasthityā prakīrtiteti saṃsargaḥ. kiṃbhūtety āha: ādiḥ prabhavo, nidhanaṃ paryanto, na vidyete ādinidhane yasyāsau tathāvidha ātmā svarūpaṃ yasyāḥ sānādinidhanātmikā; sarvasaṃvyavartḥṇāṃ laukikatīrthikādibhedabhinnasamastavyavahāravatāṃ prasiddhāpi rūḍhāpi, tadaprasiddhau nikhilavyavahārocchedaprasaṅgāt, taducchede ca vicārānutthāne na kasyacit tattvasya pratiṣṭhitiḥ. prakīrtitā saṃśabditāvyutpannavipratipannavyāmohāpohāyeti gamyate; pramāṇaprasiddhe 'py arthe prabalāvaraṇakudarśanavāsanāditaḥ keṣāñcid anadhyavasāyaviparyāsarūpavyāmohasadbhāvāt, tadapanodārthaṃ ca sati sāmarthye karuṇāvatāṃ pravṛtter iti.\nsyādvādakesarisubhīṣaṇanādabhīter uttrastalolanayanān prapalāyamānān /\nhetur nayāśritakutīrthimṛgān ananyatrāṇān vihāya jinam eti tam āśrayadhvaṃ // NAV_32.1:1 //\nbhaktir mayā bhagavati prakaṭīkṛteyaṃ tacchāsanāṃśakathanān na matiḥ svakīyā /\nmohād ato yad iha kiñcid abhūd asādhu tat sādhavaḥ kṛtakṛpā mayi śodhayantu // NAV_32.1:2 //\nnyāyāvatāravivṛtiṃ vividhāṃ vidhitsoḥ siddhaḥ śubho ya iha puṇyacayas tato me /\nnityaṃ parārthakaraṇodyatam ā bhavāntād bhūyāj jinendramatalampaṭam eva cetaḥ // NAV_32.1:3 //\niti nyāyāvatāravivṛtiḥ samāptā //\nkṛtir iyam ācāryasiddhavyākhyānikasya tarkaprakaraṇavṛtter iti.