yuṣmadasmatpratyayagocarayorviṣayaviṣayiṇostamaḥprakāśavadviruddhasvabhāvayoritaretarabhāvānupapattau siddhāyām , taddharmāṇāmapi sutarāmitaretarabhāvānupapattiḥ — ityataḥ asmatpratyayagocare viṣayiṇi cidātmake yuṣmatpratyayagocarasya viṣayasya taddharmāṇāṁ cādhyāsaḥ tadviparyayeṇa viṣayiṇastaddharmāṇāṁ ca viṣaye'dhyāso mithyeti bhavituṁ yuktam । tathāpyanyonyasminnanyonyātmakatāmanyonyadharmāṁścādhyasyetaretarāvivekena atyantaviviktayordharmadharmiṇoḥ mithyājñānanimittaḥ satyānṛte mithunīkṛtya ‘ahamidam’ ‘mamedam’ iti naisargiko'yaṁ lokavyavahāraḥ ॥
āha — ko'yamadhyāso nāmeti । ucyate — smṛtirūpaḥ paratra pūrvadṛṣṭāvabhāsaḥ । taṁ kecit anyatrānyadharmādhyāsa iti vadanti । kecittu yatra yadadhyāsaḥ tadvivekāgrahanibandhano bhrama iti । anye tu yatra yadadhyāsaḥ tasyaiva viparītadharmatvakalpanāmācakṣate । sarvathāpi tu anyasyānyadharmāvabhāsatāṁ na vyabhicarati । tathā ca loke'nubhavaḥ — śuktikā hi rajatavadavabhāsate, ekaścandraḥ sadvitīyavaditi ॥
kathaṁ punaḥ pratyagātmanyaviṣaye adhyāso viṣayataddharmāṇām ? sarvo hi puro'vasthita eva viṣaye viṣayāntaramadhyasyati ; yuṣmatpratyayāpetasya ca pratyagātmanaḥ aviṣayatvaṁ bravīṣi । ucyate — na tāvadayamekāntenāviṣayaḥ, asmatpratyayaviṣayatvāt aparokṣatvācca pratyagātmaprasiddheḥ ; na cāyamasti niyamaḥ — puro'vasthita eva viṣaye viṣayāntaramadhyasitavyamiti ; apratyakṣe'pi hyākāśe bālāḥ talamalinatādi adhyasyanti ; evamaviruddhaḥ pratyagātmanyapi anātmādhyāsaḥ ॥
tametamevaṁlakṣaṇamadhyāsaṁ paṇḍitā avidyeti manyante । tadvivekena ca vastusvarūpāvadhāraṇaṁ vidyāmāhuḥ । tatraivaṁ sati, yatra yadadhyāsaḥ, tatkṛtena doṣeṇa guṇena vā aṇumātreṇāpi sa na sambadhyate । tametamavidyākhyamātmānātmanoritaretarādhyāsaṁ puraskṛtya sarve pramāṇaprameyavyavahārā laukikā vaidikāśca pravṛttāḥ, sarvāṇi ca śāstrāṇi vidhipratiṣedhamokṣaparāṇi । kathaṁ punaravidyāvadviṣayāṇi pratyakṣādīni pramāṇāni śāstrāṇi ceti, ucyate — dehendriyādiṣu ahaṁmamābhimānarahitasya pramātṛtvānupapattau pramāṇapravṛttyanupapatteḥ । na hīndriyāṇyanupādāya pratyakṣādivyavahāraḥ sambhavati । na cādhiṣṭhānamantareṇa indriyāṇāṁ vyāpāraḥ sambhavati । na cānadhyastātmabhāvena dehena kaścidvyāpriyate । na caitasmin sarvasminnasati asaṅgasyātmanaḥ pramātṛtvamupapadyate । na ca pramātṛtvamantareṇa pramāṇapravṛttirasti । tasmādavidyāvadviṣayāṇyeva pratyakṣādīni pramāṇāni śāstrāṇi ceti । paśvādibhiścāviśeṣāt । yathā hi paśvādayaḥ śabdādibhiḥ śrotrādīnāṁ sambandhe sati śabdādivijñāne pratikūle jāte tato nivartante, anukūle ca pravartante ; yathā daṇḍodyatakaraṁ puruṣamabhimukhamupalabhya ‘māṁ hantumayamicchati’ iti palāyitumārabhante, haritatṛṇapūrṇapāṇimupalabhya taṁ prati abhimukhībhavanti ; evaṁ puruṣā api vyutpannacittāḥ krūradṛṣṭīnākrośataḥ khaḍgodyatakarānbalavata upalabhya tato nivartante, tadviparītānprati pravartante । ataḥ samānaḥ paśvādibhiḥ puruṣāṇāṁ pramāṇaprameyavyavahāraḥ । paśvādīnāṁ ca prasiddhaḥ avivekapūrvakaḥ pratyakṣādivyavahāraḥ । tatsāmānyadarśanādvyutpattimatāmapi puruṣāṇāṁ pratyakṣādivyavahārastatkālaḥ samāna iti niścīyate । śāstrīye tu vyavahāre yadyapi buddhipūrvakārī nāviditvā ātmanaḥ paralokasambandhamadhikriyate, tathāpi na vedāntavedyamaśanāyādyatītamapetabrahmakṣatrādibhedamasaṁsāryātmatattvamadhikāre'pekṣyate, anupayogāt adhikāravirodhācca । prāk ca tathābhūtātmavijñānāt pravartamānaṁ śāstramavidyāvadviṣayatvaṁ nātivartate । tathā hi — ‘brāhmaṇo yajeta’ ityādīni śāstrāṇyātmani varṇāśramavayo'vasthādiviśeṣādhyāsamāśritya pravartante । adhyāso nāma atasmiṁstadbuddhirityavocāma । tadyathā — putrabhāryādiṣu vikaleṣu sakaleṣu vā ahameva vikalaḥ sakalo veti bāhyadharmānātmanyadhyasyati ; tathā dehadharmān ‘sthūlo'haṁ kṛśo'haṁ gauro'haṁ tiṣṭhāmi gacchāmi laṅghayāmi ca’ iti ; tathendriyadharmān — ‘mūkaḥ kāṇaḥ klībo badhiro'ndho'ham’ iti ; tathāntaḥkaraṇadharmān kāmasaṅkalpavicikitsādhyavasāyādīn । evamahaṁpratyayinamaśeṣasvapracārasākṣiṇi pratyagātmanyadhyasya taṁ ca pratyagātmānaṁ sarvasākṣiṇaṁ tadviparyayeṇāntaḥkaraṇādiṣvadhyasyati । evamayamanādirananto naisargiko'dhyāso mithyāpratyayarūpaḥ kartṛtvabhoktṛtvapravartakaḥ sarvalokapratyakṣaḥ । asyānarthahetoḥ prahāṇāya ātmaikatvavidyāpratipattaye sarve vedāntā ārabhyante । yathā cāyamarthaḥ sarveṣāṁ vedāntānām , tathā vayamasyāṁ śārīrakamīmāṁsāyāṁ pradarśayiṣyāmaḥ । vedāntamīmāṁsāśāstrasya vyācikhyāsitasyedamādimaṁ sūtram —
athāto brahmajijñāsā ॥ 1 ॥
tatra athaśabdaḥ ānantaryārthaḥ parigṛhyate ; nādhikārārthaḥ, brahmajijñāsāyā anadhikāryatvāt ; maṅgalasya ca vākyārthe samanvayābhāvāt ; arthāntaraprayukta eva hyathaśabdaḥ śrutyā maṅgalaprayojano bhavati ; pūrvaprakṛtāpekṣāyāśca phalata ānantaryāvyatirekāt । sati ca ānantaryārthatve, yathā dharmajijñāsā pūrvavṛttaṁ vedādhyayanaṁ niyamenāpekṣate, evaṁ brahmajijñāsāpi yatpūrvavṛttaṁ niyamenāpekṣate tadvaktavyam । svādhyāyānantaryaṁ tu samānam । nanviha karmāvabodhānantaryaṁ viśeṣaḥ ; na ; dharmajijñāsāyāḥ prāgapi adhītavedāntasya brahmajijñāsopapatteḥ । yathā ca hṛdayādyavadānānāmānantaryaniyamaḥ, kramasya vivakṣitatvāt , na tatheha kramo vivakṣitaḥ ; śeṣaśeṣitve adhikṛtādhikāre vā pramāṇābhāvāt । dharmabrahmajijñāsayoḥ phalajijñāsyabhedācca । abhyudayaphalaṁ dharmajñānam , taccānuṣṭhānāpekṣam ; niḥśreyasaphalaṁ tu brahmajñānam , na cānuṣṭhānāntarāpekṣam ; bhavyaśca dharmo jijñāsyo na jñānakāle'sti, puruṣavyāpāratantratvāt ; iha tu bhūtaṁ brahma jijñāsyaṁ nityatvānna puruṣavyāpāratantram । codanāpravṛttibhedācca । yā hi codanā dharmasya lakṣaṇam , sā svaviṣaye niyuñjānaiva puruṣamavabodhayati । brahmacodanā tu puruṣamavabodhayatyeva kevalam , avabodhasya codanājanyatvāt , na puruṣo'vabodhe niyujyate — yathā akṣārthasannikarṣeṇārthāvabodhe, tadvat । tasmātkimapi vaktavyam , yadanantaraṁ brahmajijñāsopadiśyata iti । ucyate — nityānityavastuvivekaḥ, ihāmutrārthabhogavirāgaḥ, śamadamādisādhanasampat , mumukṣutvaṁ ca । teṣu hi satsu , prāgapi dharmajijñāsāyā ūrdhvaṁ ca, śakyate brahma jijñāsituṁ jñātuṁ ca ; na viparyaye । tasmāt athaśabdena yathoktasādhanasampattyānantaryamupadiśyate ॥
brahmaṇo jijñāsā brahmajijñāsā ।
brahma ca vakṣyamāṇalakṣaṇam ‘
janmādyasya yataḥ’
iti ।
ata eva na brahmaśabdasya jātyādyarthāntaramāśaṅkitavyam ।
brahmaṇa iti karmaṇi ṣaṣṭhī,
na śeṣe ;
jijñāsyāpekṣatvājjijñāsāyāḥ,
jijñāsyāntarānirdeśācca ।
nanu śeṣaṣaṣṭhīparigrahe'pi brahmaṇo jijñāsākarmatvaṁ na virudhyate,
sambandhasāmānyasya viśeṣaniṣṭhatvāt ;
evamapi pratyakṣaṁ brahmaṇaḥ karmatvamutsṛjya sāmānyadvāreṇa parokṣaṁ karmatvaṁ kalpayato vyarthaḥ prayāsaḥ syāt ।
na vyarthaḥ,
brahmāśritāśeṣavicārapratijñānārthatvāditi cet ,
na ;
pradhānaparigrahe tadapekṣitānāmarthākṣiptatvāt ।
brahma hi jñānenāptumiṣṭatamatvātpradhānam ।
tasminpradhāne jijñāsākarmaṇi parigṛhīte,
yairjijñāsitairvinā brahma jijñāsitaṁ na bhavati,
tānyarthākṣiptānyeveti na pṛthaksūtrayitavyāni ।
yathā ‘
rājāsau gacchati’
ityukte saparivārasya rājño gamanamuktaṁ bhavati,
tadvat ।
śrutyanugamācca ।
‘yato vā imāni bhūtāni jāyante’ (tai. u. 3 । 1 । 1)ityādyāḥ śrutayaḥ ‘tadvijijñāsasva tadbrahma’ (tai. u. 3 । 1 । 1) iti pratyakṣameva brahmaṇo jijñāsākarmatvaṁ darśayanti ।
tacca karmaṇiṣaṣṭhīparigrahe sūtreṇānugataṁ bhavati ।
tasmādbrahmaṇa iti karmaṇi ṣaṣṭhī ॥
jñātumicchā jijñāsā । avagatiparyantaṁ jñānaṁ sanvācyāyā icchāyāḥ karma, phalaviṣayatvādicchāyāḥ । jñānena hi pramāṇenāvagantumiṣṭaṁ brahma । brahmāvagatirhi puruṣārthaḥ, niḥśeṣasaṁsārabījāvidyādyanarthanibarhaṇāt । tasmādbrahma jijñāsitavyam ॥
tatpunarbrahma prasiddhamaprasiddhaṁ vā syāt ; yadi prasiddhaṁ na jijñāsitavyam । athāprasiddhaṁ naiva śakyaṁ jijñāsitumiti । ucyate — asti tāvadbrahma nityaśuddhabuddhamuktasvabhāvaṁ sarvajñaṁ sarvaśaktisamanvitam । brahmaśabdasya hi vyutpādyamānasya nityaśuddhatvādayo'rthāḥ pratīyante, bṛṁhaterdhātorarthānugamāt । sarvasyātmatvācca brahmāstitvaprasiddhiḥ । sarvo hyātmāstitvaṁ pratyeti, na ‘nāhamasmi’ iti । yadi hi nātmāstitvaprasiddhiḥ syāt , sarvo lokaḥ ‘nāhamasmi’ iti pratīyāt । ātmā ca brahma । yadi tarhi loke brahma ātmatvena prasiddhamasti, tato jñātamevetyajijñāsyatvaṁ punarāpannam ; na ; tadviśeṣaṁ prati vipratipatteḥ । dehamātraṁ caitanyaviśiṣṭamātmeti prākṛtā janā lokāyatikāśca pratipannāḥ । indriyāṇyeva cetanānyātmetyapare । mana ityanye । vijñānamātraṁ kṣaṇikamityeke । śūnyamityapare । asti dehādivyatiriktaḥ saṁsārī kartā bhoktetyapare । bhoktaiva kevalaṁ na kartetyeke । asti tadvyatirikta īśvaraḥ sarvajñaḥ sarvaśaktiriti kecit । ātmā sa bhokturityapare । evaṁ bahavo vipratipannā yuktivākyatadābhāsasamāśrayāḥ santaḥ । tatrāvicārya yatkiñcitpratipadyamāno niḥśreyasātpratihanyeta, anarthaṁ ceyāt । tasmādbrahmajijñāsopanyāsamukhena vedāntavākyamīmāṁsā tadavirodhitarkopakaraṇā niḥśreyasaprayojanā prastūyate ॥ 1 ॥
brahma jijñāsitavyamityuktam । kiṁlakṣaṇaṁ punastadbrahmetyata āha bhagavānsūtrakāraḥ —
janmādyasya yataḥ ॥ 2 ॥
janma utpattiḥ ādiḥ asya —
iti tadguṇasaṁvijñāno bahuvrīhiḥ ।
janmasthitibhaṅgaṁ samāsārthaḥ ।
janmanaścāditvaṁ śrutinirdeśāpekṣaṁ vastuvṛttāpekṣaṁ ca ।
śrutinirdeśastāvat —
‘yato vā imāni bhūtāni jāyante’ (tai. u. 3 । 1 । 1) iti,
asminvākye janmasthitipralayānāṁ kramadarśanāt ।
vastuvṛttamapi —
janmanā labdhasattākasya dharmiṇaḥ sthitipralayasambhavāt ।
asyeti pratyakṣādisannidhāpitasya dharmiṇa idamā nirdeśaḥ ।
ṣaṣṭhī janmādidharmasambandhārthā ।
yata iti kāraṇanirdeśaḥ ।
asya jagato nāmarūpābhyāṁ vyākṛtasya anekakartṛbhoktṛsaṁyuktasya pratiniyatadeśakālanimittakriyāphalāśrayasya manasāpyacintyaracanārūpasya janmasthitibhaṅgaṁ yataḥ sarvajñātsarvaśakteḥ kāraṇādbhavati,
tadbrahmeti vākyaśeṣaḥ ।
anyeṣāmapi bhāvavikārāṇāṁ triṣvevāntarbhāva iti janmasthitināśānāmiha grahaṇam ।
yāskaparipaṭhitānāṁ tu ‘
jāyate'sti’
ityādīnāṁ grahaṇe teṣāṁ jagataḥ sthitikāle sambhāvyamānatvānmūlakāraṇādutpattisthitināśā jagato na gṛhītāḥ syurityāśaṅkyeta ;
tanmā śaṅki ;
iti yā utpattirbrahmaṇaḥ ,
tatraiva sthitiḥ pralayaśca,
ta eva gṛhyante ।
na ca yathoktaviśeṣaṇasya jagato yathoktaviśeṣaṇamīśvaraṁ muktvā,
anyataḥ pradhānādacetanāt aṇubhyaḥ abhāvāt saṁsāriṇo vā utpattyādi sambhāvayituṁ śakyam ।
na ca svabhāvataḥ,
viśiṣṭadeśakālanimittānāmihopādānāt ।
etadevānumānaṁ saṁsārivyatirikteśvarāstitvādisādhanaṁ manyante īśvarakāraṇavādinaḥ ॥
nanvihāpi tadevopanyastaṁ janmādisūtre ;
na ;
vedāntavākyakusumagrathanārthatvātsūtrāṇām ।
vedāntavākyāni hi sūtrairudāhṛtya vicāryante ।
vākyārthavicāraṇādhyavasānanirvṛttā hi brahmāvagatiḥ,
nānumānādipramāṇāntaranirvṛttā ।
satsu tu vedāntavākyeṣu jagato janmādikāraṇavādiṣu ,
tadarthagrahaṇadārḍhyāya anumānamapi vedāntavākyāvirodhi pramāṇaṁ bhavat ,
na nivāryate,
śrutyaiva ca sahāyatvena tarkasyābhyupetatvāt ।
tathā hi —
‘śrotavyo mantavyaḥ’ (bṛ. u. 2 । 4 । 5) iti śrutiḥ ‘paṇḍito medhāvī gandhārānevopasampadyetaivamevehācāryavānpuruṣo veda’ (chā. u. 6 । 14 । 2) iti ca puruṣabuddhisāhāyyamātmano darśayati ।
na dharmajijñāsāyāmiva śrutyādaya eva pramāṇaṁ brahmajijñāsāyām ।
kintu śrutyādayo'nubhavādayaśca yathāsambhavamiha pramāṇam ,
anubhavāvasānatvādbhūtavastuviṣayatvācca brahmajñānasya ।
kartavye hi viṣaye nānubhavāpekṣāstīti śrutyādīnāmeva prāmāṇyaṁ syāt ,
puruṣādhīnātmalābhatvācca kartavyasya ।
kartumakartumanyathā vā kartuṁ śakyaṁ laukikaṁ vaidikaṁ ca karma ;
yathā aśvena gacchati,
padbhyām ,
anyathā vā,
na vā gacchatīti ।
tathā ‘
atirātre ṣoḍaśinaṁ gṛhṇāti,
nātirātre ṣoḍaśinaṁ gṛhṇāti’ ‘
udite juhoti,
anudite juhoti’
iti ।
vidhipratiṣedhāśca atra arthavantaḥ syuḥ,
vikalpotsargāpavādāśca ।
na tu vastu ‘
evam ,
naivam’ ‘
asti,
nāsti’
iti vā vikalpyate ।
vikalpanāstu puruṣabuddhyapekṣāḥ ।
na vastuyāthātmyajñānaṁ puruṣabuddhyapekṣam ।
kiṁ tarhi ?
vastutantrameva tat ।
na hi sthāṇāvekasmin ‘
sthāṇurvā,
puruṣo'nyo vā’
iti tattvajñānaṁ bhavati ।
tatra ‘
puruṣo'nyo vā’
iti mithyājñānam । ‘
sthāṇureva’
iti tattvajñānam ,
vastutantratvāt ।
evaṁ bhūtavastuviṣayāṇāṁ prāmāṇyaṁ vastutantram ।
tatraivaṁ sati brahmajñānamapi vastutantrameva,
bhūtavastuviṣayatvāt ।
nanu bhūtavastuviṣayatve brahmaṇaḥ pramāṇāntaraviṣayatvameveti vedāntavākyavicāraṇā anarthikaiva prāptā ;
na ;
indriyāviṣayatvena sambandhāgrahaṇāt ।
svabhāvato viṣayaviṣayāṇīndriyāṇi,
na brahmaviṣayāṇi ।
sati hīndriyaviṣayatve brahmaṇaḥ,
idaṁ brahmaṇā sambaddhaṁ kāryamiti gṛhyeta ।
kāryamātrameva tu gṛhyamāṇam —
kiṁ brahmaṇā sambaddham ?
kimanyena kenacidvā sambaddham ? —
iti na śakyaṁ niścetum ।
tasmājjanmādisūtraṁ nānumānopanyāsārtham ।
kiṁ tarhi ?
vedāntavākyapradarśanārtham ।
kiṁ punastadvedāntavākyaṁ yat sūtreṇeha lilakṣayiṣitam ?
‘bhṛgurvai vāruṇiḥ । varuṇaṁ pitaramupasasāra । adhīhi bhagavo brahmeti’ (tai. u. 3 । 1 । 1) ityupakramyāha —
‘yato vā imāni bhūtāni jāyante । yena jātāni jīvanti । yatprayantyabhisaṁviśanti । tadvijijñāsasva । tadbrahmeti । ’ (tai. u. 3 । 1 । 1) tasya ca nirṇayavākyam —
‘ānandāddhyeva khalvimāni bhūtāni jāyante । ānandena jātāni jīvanti । ānandaṁ prayantyabhisaṁviśanti’ (tai. u. 3 । 6 । 1) iti ।
anyānyapyevaṁjātīyakāni vākyāni nityaśuddhabuddhamuktasvabhāvasarvajñasvarūpakāraṇaviṣayāṇi udāhartavyāni ॥ 2 ॥
jagatkāraṇatvapradarśanena sarvajñaṁ brahmetyupakṣiptam , tadeva draḍhayannāha —
śāstrayonitvāt ॥ 3 ॥
mahata ṛgvedādeḥ śāstrasya anekavidyāsthānopabṛṁhitasya pradīpavatsarvārthāvadyotinaḥ sarvajñakalpasya yoniḥ kāraṇaṁ brahma ।
na hīdṛśasya śāstrasya ṛgvedādilakṣaṇasya sarvajñaguṇānvitasya sarvajñādanyataḥ sambhavo'sti ।
yadyadvistarārthaṁ śāstraṁ yasmātpuruṣaviśeṣātsambhavati,
yathā vyākaraṇādi pāṇinyādeḥ jñeyaikadeśārthamapi,
sa tato'pyadhikataravijñāna iti prasiddhaṁ loke ।
kimu vaktavyam —
anekaśākhābhedabhinnasya devatiryaṅmanuṣyavarṇāśramādipravibhāgahetoḥ ṛgvedādyākhyasya sarvajñānākarasya aprayatnenaiva līlānyāyena puruṣaniḥśvāsavat yasmānmahato bhūtāt yoneḥ sambhavaḥ —
‘asya mahato bhūtasya niḥśvasitametat yadṛgvedaḥ’ (bṛ. u. 2 । 4 । 10) ityādiśruteḥ —
tasya mahato bhūtasya niratiśayaṁ sarvajñatvaṁ sarvaśaktimattvaṁ ceti ॥
athavā yathoktamṛgvedādiśāstraṁ yoniḥ kāraṇaṁ pramāṇamasya brahmaṇo yathāvatsvarūpādhigame ।
śāstrādeva pramāṇāt jagato janmādikāraṇaṁ brahmādhigamyata ityabhiprāyaḥ ।
śāstramudāhṛtaṁ pūrvasūtre —
‘yato vā imāni bhūtāni jāyante’ (tai. u. 3 । 1 । 1) ityādi ।
kimarthaṁ tarhīdaṁ sūtram ,
yāvatā pūrvasūtreṇaiva evaṁjātīyakaṁ śāstramudāharatā śāstrayonitvaṁ brahmaṇo darśitam ।
ucyate —
tatra sūtrākṣareṇa spaṣṭaṁ śāstrasyānupādānājjanmādisūtreṇa kevalamanumānamupanyastamityāśaṅkyeta ;
tāmāśaṅkāṁ nivartayitumidaṁ sūtraṁ pravavṛte — ‘
śāstrayonitvāt’
iti ॥ 3 ॥
kathaṁ punarbrahmaṇaḥ śāstrapramāṇakatvamucyate, yāvatā ‘āmnāyasya kriyārthatvādānarthakyamatadarthānām’ (jai. sū. 1 । 2 । 1) iti kriyāparatvaṁ śāstrasya pradarśitam । ato vedāntānāmānarthakyam , akriyārthatvāt ; kartṛdevatādiprakāśanārthatvena vā kriyāvidhiśeṣatvam , upāsanādikriyāntaravidhānārthatvaṁ vā । na hi pariniṣṭhitavastupratipādanaṁ sambhavati ; pratyakṣādiviṣayatvātpariniṣṭhitavastunaḥ, tatpratipādane ca heyopādeyarahite puruṣārthābhāvāt । ata eva ‘so'rodīt’ ityevamādīnāmānarthakyaṁ mā bhūditi ‘vidhinā tvekavākyatvātstutyarthena vidhīnāṁ syuḥ’ (jai. sū. 1 । 2 । 7) iti stāvakatvenārthavattvamuktam । mantrāṇāṁ ca ‘iṣe tvā’ ityādīnāṁ kriyātatsādhanābhidhāyitvena karmasamavāyitvamuktam । ato na kvacidapi vedavākyānāṁ vidhisaṁsparśamantareṇārthavattā dṛṣṭā upapannā vā । na ca pariniṣṭhite vastusvarūpe vidhiḥ sambhavati, kriyāviṣayatvādvidheḥ । tasmātkarmāpekṣitakartṛdevatādisvarūpaprakāśanena kriyāvidhiśeṣatvaṁ vedāntānām । atha prakaraṇāntarabhayānnaitadabhyupagamyate, tathāpi svavākyagatopāsanādikarmaparatvam । tasmānna brahmaṇaḥ śāstrayonitvamiti prāpte, ucyate —
tattu samanvayāt ॥ 4 ॥
atrāpare pratyavatiṣṭhante —
yadyapi śāstrapramāṇakaṁ brahma,
tathāpi pratipattividhiviṣayatayaiva śāstreṇa brahma samarpyate ;
yathā yūpāhavanīyādīnyalaukikānyapi vidhiśeṣatayā śāstreṇa samarpyante,
tadvat ।
kuta etat ?
pravṛttinivṛttiprayojanaparatvācchāstrasya ।
tathā hi śāstratātparyavidāmanukramaṇam — ‘
dṛṣṭo hi tasyārthaḥ karmāvabodhanaṁ nāma’
iti ; ‘
codaneti kriyāyāḥ pravartakaṁ vacanam’
‘tasya jñānamupadeśaḥ’ (jai. sū. 1 । 1 । 5) ‘tadbhūtānāṁ kriyārthena samāmnāyaḥ’ (jai. sū. 1 । 1 । 25) ‘āmnāyasya kriyārthatvādānarthakyamatadarthānām’ (jai. sū. 1 । 2 । 1) iti ca ।
ataḥ puruṣaṁ kvacidviṣayaviśeṣe pravartayatkutaścidviṣayaviśeṣānnivartayaccārthavacchāstram ।
taccheṣatayā cānyadupayuktam ।
tatsāmānyādvedāntānāmapi tathaivārthavattvaṁ syāt ।
sati ca vidhiparatve,
yathā svargādikāmasyāgnihotrādisādhanaṁ vidhīyate,
evamamṛtatvakāmasya brahmajñānaṁ vidhīyata iti yuktam ।
nanviha jijñāsyavailakṣaṇyamuktam —
karmakāṇḍe bhavyo dharmo jijñāsyaḥ,
iha tu bhūtaṁ nityanirvṛttaṁ brahma jijñāsyamiti ;
tatra dharmajñānaphalādanuṣṭhānāpekṣādvilakṣaṇaṁ brahmajñānaphalaṁ bhavitumarhati ।
nārhatyevaṁ bhavitum ,
kāryavidhiprayuktasyaiva brahmaṇaḥ pratipādyamānatvāt ।
‘ātmā vā are draṣṭavyaḥ’ (bṛ. u. 2 । 4 । 5) ‘ya ātmāpahatapāpmā ... so'nveṣṭavyaḥ sa vijijñāsitavyaḥ’ (chā. u. 8 । 7 । 1) ‘ātmetyevopāsīta’ (bṛ. u. 1 । 4 । 7) ‘ātmānameva lokamupāsīta’ (bṛ. u. 1 । 4 । 15) ‘brahma veda brahmaiva bhavati’ (mu. u. 3 । 2 । 9) ityādiṣu vidhāneṣu satsu, ‘
ko'sāvātmā ?’ ‘
kiṁ tadbrahma ?’
ityākāṅkṣāyāṁ tatsvarūpasamarpaṇena sarve vedāntā upayuktāḥ —
nityaḥ sarvajñaḥ sarvagato nityatṛpto nityaśuddhabuddhamuktasvabhāvo vijñānamānandaṁ brahma ityevamādayaḥ ।
tadupāsanācca śāstradṛṣṭo'dṛṣṭo mokṣaḥ phalaṁ bhaviṣyati ।
kartavyavidhyananupraveśe tu vastumātrakathane hānopādānāsambhavāt ‘
saptadvīpā vasumatī’ ‘
rājāsau gacchati’
ityādivākyavadvedāntavākyānāmānarthakyameva syāt ।
nanu vastumātrakathane'pi ‘
rajjuriyam ,
nāyaṁ sarpaḥ’
ityādau bhrāntijanitabhītinivartanenārthavattvaṁ dṛṣṭam ;
tathehāpyasaṁsāryātmavastukathanena saṁsāritvabhrāntinivartanenārthavattvaṁ syāt ।
syādetadevam ,
yadi rajjusvarūpaśravaṇamātreṇeva sarpabhrāntiḥ,
saṁsāritvabhrāntirbrahmasvarūpaśravaṇamātreṇa nivarteta ;
na tu nivartate ;
śrutabrahmaṇo'pi yathāpūrvaṁ sukhaduḥkhādisaṁsāridharmadarśanāt ,
‘śrotavyo mantavyo nididhyāsitavyaḥ’ (bṛ. u. 2 । 4 । 5) iti ca śravaṇottarakālayormanananididhyāsanayorvidhidarśanāt ।
tasmātpratipattividhiviṣayatayaiva śāstrapramāṇakaṁ brahmābhyupagantavyamiti ॥
atrābhidhīyate —
na ;
karmabrahmavidyāphalayorvailakṣaṇyāt ।
śārīraṁ vācikaṁ mānasaṁ ca karma śrutismṛtisiddhaṁ dharmākhyam ,
yadviṣayā jijñāsā ‘athāto dharmajijñāsā’ (jai. sū. 1 । 1 । 1) iti sūtritā ।
adharmo'pi hiṁsādiḥ pratiṣedhacodanālakṣaṇatvājjijñāsyaḥ parihārāya ।
tayoścodanālakṣaṇayorarthānarthayordharmādharmayoḥ phale pratyakṣe sukhaduḥkhe śarīravāṅmanobhirevopabhujyamāne viṣayendriyasaṁyogajanye brahmādiṣu sthāvarānteṣu prasiddhe ।
manuṣyatvādārabhya brahmānteṣu dehavatsu sukhatāratamyamanuśrūyate ।
tataśca taddhetordharmasyāpi tāratamyaṁ gamyate ।
dharmatāratamyādadhikāritāratamyam ।
prasiddhaṁ cārthitvasāmarthyādikṛtamadhikāritāratamyam ।
tathā ca yāgādyanuṣṭhāyināmeva vidyāsamādhiviśeṣāduttareṇa pathā gamanam ,
kevalairiṣṭāpūrtadattasādhanairdhūmādikrameṇa dakṣiṇena pathā gamanam ,
tatrāpi sukhatāratamyam ,
tatsādhanatāratamyaṁ ca śāstrāt ‘yāvatsampātamuṣitvā’ (chā. u. 5 । 10 । 5) ityasmādgamyate ।
tathā manuṣyādiṣu sthāvarānteṣu sukhalavaścodanālakṣaṇadharmasādhya eveti gamyate tāratamyena vartamānaḥ ।
tathordhvagateṣvadhogateṣu ca dehavatsu duḥkhatāratamyadarśanāttaddhetoradharmasya pratiṣedhacodanālakṣaṇasya tadanuṣṭhāyināṁ ca tāratamyaṁ gamyate ।
evamavidyādidoṣavatāṁ dharmādharmatāratamyanimittaṁ śarīropādānapūrvakaṁ sukhaduḥkhatāratamyamanityaṁ saṁsārarūpaṁ śrutismṛtinyāyaprasiddham ।
tathā ca śrutiḥ ‘
na ha vai saśarīrasya sataḥ priyāpriyayorapahatirasti’
iti yathāvarṇitaṁ saṁsārarūpamanuvadati ।
‘aśarīraṁ vāva santaṁ na priyāpriye spṛśataḥ’ (chā. u. 8 । 12 । 1) iti priyāpriyasparśanapratiṣedhāccodanālakṣaṇadharmakāryatvaṁ mokṣākhyasyāśarīratvasya pratiṣidhyata iti gamyate ।
dharmakāryatve hi priyāpriyasparśanapratiṣedho nopapadyeta ।
aśarīratvameva dharmakāryamiti cet ,
na ;
tasya svābhāvikatvāt —
‘aśarīraꣳ śarīreṣvanavastheṣvavasthitam । mahāntaṁ vibhumātmānaṁ matvā dhīro na śocati’ (ka. u. 1 । 2 । 22) ‘aprāṇo hyamanāḥ śubhraḥ’ (mu. u. 2 । 1 । 2) ‘asaṅgo hyayaṁ puruṣaḥ’ (bṛ. u. 4 । 3 । 15) ityādiśrutibhyaḥ ।
ata evānuṣṭheyakarmaphalavilakṣaṇaṁ mokṣākhyamaśarīratvaṁ nityamiti siddham ।
tatra kiñcitpariṇāminityaṁ yasminvikriyamāṇe'pi tadevedamiti buddhirna vihanyate ;
yathā pṛthivyādi jagannityatvavādinām ,
yathā vā sāṁkhyānāṁ guṇāḥ ।
idaṁ tu pāramārthikaṁ kūṭasthanityaṁ vyomavatsarvavyāpi sarvavikriyārahitaṁ nityatṛptaṁ niravayavaṁ svayaṁjyotiḥsvabhāvam ,
yatra dharmādharmau saha kāryeṇa kālatrayaṁ ca nopāvartete ;
tadetadaśarīratvaṁ mokṣākhyam —
‘anyatra dharmādanyatrādharmādanyatrāsmātkṛtākṛtāt । anyatra bhūtācca bhavyācca’ (ka. u. 1 । 2 । 14) ityādiśrutibhyaḥ ।
atastadbrahma,
yasyeyaṁ jijñāsā prastutā ।
tadyadi kartavyaśeṣatvenopadiśyeta,
tena ca kartavyena sādhyaścenmokṣo'bhyupagamyeta,
anitya eva syāt ।
tatraivaṁ sati yathoktakarmaphaleṣveva tāratamyāvasthiteṣvanityeṣu kaścidatiśayo mokṣa iti prasajyeta ।
nityaśca mokṣaḥ sarvairmokṣavādibhirabhyupagamyate ।
ato na kartavyaśeṣatvena brahmopadeśo yuktaḥ ।
api ca ‘brahma veda brahmaiva bhavati’ (mu. u. 3 । 2 । 9) ‘kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare’ (mu. u. 2 । 2 । 9) ‘ānandaṁ brahmaṇo vidvānna bibheti kutaścana’ (tai. u. 2 । 9 । 1) ‘abhayaṁ vai janaka prāpto'si’ (bṛ. u. 4 । 2 । 4) ‘tadātmānamevāvedahaṁ brahmāsmīti, tasmāttatsarvamabhavat’ (vājasaneyi brahmaṇa. u. 1 । 4 । 10) ‘tatra ko mohaḥ kaḥ śoka ekatvamanupaśyataḥ’ (ī. u. 7) ityevamādyāḥ śrutayo brahmavidyānantarameva mokṣaṁ darśayantyo madhye kāryāntaraṁ vārayanti ।
tathā ‘taddhaitatpaśyannṛṣirvāmadevaḥ pratipede'haṁ manurabhavaṁ sūryaśca’ (bṛ. u. 1 । 4 । 10) iti brahmadarśanasarvātmabhāvayormadhye kartavyāntaravāraṇāyodāhāryam —
yathā ‘
tiṣṭhangāyati’
iti tiṣṭhatigāyatyormadhye tatkartṛkaṁ kāryāntaraṁ nāstīti gamyate ।
‘tvaṁ hi naḥ pitā yo'smākamavidyāyāḥ paraṁ pāraṁ tārayasi’ (pra. u. 6 । 8) ‘śrutaṁ hyeva me bhagavaddṛśebhyastarati śokamātmaviditi ; so'haṁ bhagavaḥ śocāmi, taṁ mā bhagavāñchokasya pāraṁ tārayatu’ (chā. u. 7 । 1 । 3) ‘tasmai mṛditakaṣāyāya tamasaḥ pāraṁ darśayati bhagavānsanatkumāraḥ’ (chā. u. 7 । 26 । 2) iti caivamādyāḥ śrutayo mokṣapratibandhanivṛttimātramevātmajñānasya phalaṁ darśayanti ।
tathā ca ācāryapraṇītaṁ nyāyopabṛṁhitaṁ sūtram —
‘duḥkhajanmapravṛttidoṣamithyājñānānāmuttarottarāpāye tadanantarāpāyādapavargaḥ’ (nyā. sū. 1 । 1 । 2) iti ।
mithyājñānāpāyaśca brahmātmaikatvavijñānādbhavati ।
na cedaṁ brahmātmaikatvavijñānaṁ sampadrūpam —
yathā ‘anantaṁ vai mano'nantā viśvedevā anantameva sa tena lokaṁ jayati’ (bṛ. u. 3 । 1 । 9) iti ।
na cādhyāsarūpam —
yathā ‘mano brahmetyupāsīta’ (chā. u. 3 । 18 । 1) ‘ādityo brahmetyādeśaḥ’ (chā. u. 3 । 19 । 1) iti ca manaādityādiṣu brahmadṛṣṭyadhyāsaḥ ।
nāpi viśiṣṭakriyāyoganimittam ‘vāyurvāva saṁvargaḥ’ (chā. u. 4 । 3 । 1) ‘prāṇo vāva saṁvargaḥ’ (chā. u. 4 । 3 । 3) itivat ।
nāpyājyāvekṣaṇādikarmavatkarmāṅgasaṁskārarūpam ।
sampadādirūpe hi brahmātmaikatvavijñāne'bhyupagamyamāne,
‘tattvamasi’ (chā. u. 6 । 8 । 7) ‘ahaṁ brahmāsmi’ (bṛ. u. 1 । 4 । 10) ‘ayamātmā brahma’ (bṛ. u. 2 । 5 । 19) ityevamādīnāṁ vākyānāṁ brahmātmaikatvavastupratipādanaparaḥ padasamanvayaḥ pīḍyeta ।
‘bhidyate hṛdayagranthiśchidyante sarvasaṁśayāḥ’ (mu. u. 2 । 2 । 9) iti caivamādīnyavidyānivṛttiphalaśravaṇānyuparudhyeran ।
‘brahma veda brahmaiva bhavati’ (mu. u. 3 । 2 । 9) iti caivamādīni tadbhāvāpattivacanāni sampadādirūpatve na sāmañjasyenopapadyeran ।
tasmānna sampadādirūpaṁ brahmātmaikatvavijñānam ।
ato na puruṣavyāpāratantrā brahmavidyā ।
kiṁ tarhi ?
pratyakṣādipramāṇaviṣayavastujñānavadvastutantraiva ।
evaṁbhūtasya brahmaṇastajjñānasya ca na kayācidyuktyā śakyaḥ kāryānupraveśaḥ kalpayitum ।
na ca vidikriyākarmatvena kāryānupraveśo brahmaṇaḥ —
‘anyadeva tadviditādatho aviditādadhi’ (ke. u. 1 । 4) iti vidikriyākarmatvapratiṣedhāt ,
‘yenedaṁ sarvaṁ vijānāti taṁ kena vijānīyāt’ (bṛ. u. 2 । 4 । 14) iti ca ।
tathopāstikriyākarmatvapratiṣedho'pi bhavati — ‘
yadvācānabhyuditaṁ yena vāgabhyudyate’
ityaviṣayatvaṁ brahmaṇa upanyasya,
‘tadeva brahma tvaṁ viddhi, nedaṁ yadidamupāsate’ (ke. u. 1 । 5) iti ।
aviṣayatve brahmaṇaḥ śāstrayonitvānupapattiriti cet ,
na ;
avidyākalpitabhedanivṛttiparatvācchāstrasya ।
na hi śāstramidaṁtayā viṣayabhūtaṁ brahma pratipipādayiṣati ।
kiṁ tarhi ?
pratyagātmatvenāviṣayatayā pratipādayat avidyākalpitaṁ vedyaveditṛvedanādibhedamapanayati ।
tathā ca śāstram —
‘yasyāmataṁ tasya mataṁ mataṁ yasya na veda saḥ । avijñātaṁ vijānatāṁ vijñātamavijānatām’ (ke. u. 2 । 3) ‘na dṛṣṭerdraṣṭāraṁ paśyeḥ’ (bṛ. u. 3 । 4 । 2) ‘na vijñātervijñātāraṁ vijānīyāḥ’ (bṛ. u. 3 । 4 । 2) iti caivamādi ।
ato'vidyākalpitasaṁsāritvanivartanena nityamuktātmasvarūpasamarpaṇānna mokṣasyānityatvadoṣaḥ ।
yasya tūtpādyo mokṣaḥ,
tasya mānasaṁ vācikaṁ kāyikaṁ vā kāryamapekṣata iti yuktam ।
tathā vikāryatve ca ।
tayoḥ pakṣayormokṣasya dhruvamanityatvam ।
na hi dadhyādi vikāryam utpādyaṁ vā ghaṭādi nityaṁ dṛṣṭaṁ loke ।
na ca āpyatvenāpi kāryāpekṣā,
svātmasvarūpatve satyanāpyatvāt ;
svarūpavyatiriktatve'pi brahmaṇo nāpyatvam ,
sarvagatatvena nityāptasvarūpatvātsarveṇa brahmaṇa ākāśasyeva ।
nāpi saṁskāryo mokṣaḥ,
yena vyāpāramapekṣeta ।
saṁskāro hi nāma saṁskāryasya guṇādhānena vā syāt ,
doṣāpanayanena vā ।
na tāvadguṇādhānena sambhavati,
anādheyātiśayabrahmasvarūpatvānmokṣasya ।
nāpi doṣāpanayanena,
nityaśuddhabrahmasvarūpatvānmokṣasya ।
svātmadharma eva san tirobhūto mokṣaḥ kriyayātmani saṁskriyamāṇe'bhivyajyate —
yathā ādarśe nigharṣaṇakriyayā saṁskriyamāṇe bhāsvaratvaṁ dharma iti cet ,
na ;
kriyāśrayatvānupapatterātmanaḥ ।
yadāśrayā hi kriyā,
tamavikurvatī naivātmānaṁ labhate ।
yadyātmā kriyayā vikriyeta,
anityatvamātmanaḥ prasajyeta ।
‘avikāryo'yamucyate’(bha. gī. 2 । 25) iti caivamādīni vākyāni bādhyeran ।
taccāniṣṭam ।
tasmānna svāśrayā kriyā ātmanaḥ sambhavati ।
anyāśrayāyāstu kriyāyā aviṣayatvānna tayātmā saṁskriyate ।
nanu dehāśrayayā snānācamanayajñopavītadhāraṇādikayā kriyayā dehī saṁskriyamāṇo dṛṣṭaḥ,
na ;
dehādisaṁhatasyaivāvidyāgṛhītasyātmanaḥ saṁskriyamāṇatvāt ।
pratyakṣaṁ hi snānācamanāderdehasamavāyitvam ।
tayā dehāśrayayā tatsaṁhata eva kaścidavidyayātmatvena parigṛhītaḥ saṁskriyata iti yuktam ।
yathā dehāśrayacikitsānimittena dhātusāmyena tatsaṁhatasya tadabhimānina ārogyaphalam , ‘
ahamarogaḥ’
iti yatra buddhirutpadyate —
evaṁ snānācamanayajñopavītadhāraṇādikayā ‘
ahaṁ śuddhaḥ saṁskṛtaḥ’
iti yatra buddhirupadyate,
sa saṁskriyate ।
sa ca dehena saṁhata eva ।
tenaiva hyahaṁkartrā ahaṁpratyayaviṣayeṇa pratyayinā sarvāḥ kriyā nirvartyante ।
tatphalaṁ ca sa evāśnāti,
‘tayoranyaḥ pippalaṁ svādvattyanaśnannanyo'bhicākaśīti’ (mu. u. 3 । 1 । 1) iti mantravarṇāt —
‘ātmendriyamanoyuktaṁ bhoktetyāhurmanīṣiṇaḥ’ (ka. u. 1 । 3 । 4) iti ca ।
tathā ‘eko devaḥ sarvabhūteṣu gūḍhaḥ sarvavyāpī sarvabhūtāntarātmā । karmādhyakṣaḥ sarvabhūtādhivāsaḥ sākṣī cetā kevalo nirguṇaśca’ (śve. u. 6 । 11) iti,
‘sa paryagācchukramakāyamavraṇamasnāviraṁ śuddhamapāpaviddham’ (ī. u. 8) iti,
ca —
etau mantrāvanādheyātiśayatāṁ nityaśuddhatāṁ ca brahmaṇo darśayataḥ ।
brahmabhāvaśca mokṣaḥ ।
tasmānna saṁskāryo'pi mokṣaḥ ।
ato'nyanmokṣaṁ prati kriyānupraveśadvāraṁ na śakyaṁ kenaciddarśayitum ।
tasmājjñānamekaṁ muktvā kriyāyā gandhamātrasyāpyanupraveśa iha nopapadyate ।
nanu jñānaṁ nāma mānasī kriyā,
na ;
vailakṣaṇyāt ।
kriyā hi nāma sā,
yatra vastusvarūpanirapekṣaiva codyate,
puruṣacittavyāpārādhīnā ca,
yathā — ‘
yasyai devatāyai havirgṛhītaṁ syāttāṁ manasā dhyāyedvaṣaṭkariṣyan’
iti,
‘saṁdhyāṁ manasā dhyāyet’ (ai. brā. 3 । 8 । 1) iti caivamādiṣu ।
dhyānaṁ cintanaṁ yadyapi mānasam ,
tathāpi puruṣeṇa kartumakartumanyathā vā kartuṁ śakyam ,
puruṣatantratvāt ।
jñānaṁ tu pramāṇajanyam ।
pramāṇaṁ ca yathābhūtavastuviṣayam ।
ato jñānaṁ kartumakartumanyathā vā kartumaśakyam ।
kevalaṁ vastutantrameva tat ;
na codanātantram ,
nāpi puruṣatantram ;
tasmānmānasatve'pi jñānasya mahadvailakṣaṇyam ।
yathā ca ‘puruṣo vāva gautamāgniḥ’ (chā. u. 5 । 7 । 1) ‘yoṣā vāva gautamāgniḥ’ (chā. u. 5 । 7 । 1) ityatra yoṣitpuruṣayoragnibuddhirmānasī bhavati ;
kevalacodanājanyatvāt kriyaiva sā puruṣatantrā ca ।
yā tu prasiddhe'gnāvagnibuddhiḥ,
na sā codanātantrā ;
nāpi puruṣatantrā ।
kiṁ tarhi ?
pratyakṣaviṣayavastutantraiveti jñānamevaitat ;
na kriyā —
evaṁ sarvapramāṇaviṣayavastuṣu veditavyam ।
tatraivaṁ sati yathābhūtabrahmātmaviṣayamapi jñānaṁ na codanātantram ।
tadviṣaye liṅādayaḥ śrūyamāṇā api aniyojyaviṣayatvātkuṇṭhībhavanti upalādiṣu prayuktakṣurataikṣṇyādivat ,
aheyānupādeyavastuviṣayatvāt ।
kimarthāni tarhi ‘ātmā vā are draṣṭavyaḥ śrotavyaḥ’ (bṛ. u. 2 । 4 । 5) ityādīni vidhicchāyāni vacanāni ?
svābhāvikapravṛttiviṣayavimukhīkaraṇārthānīti brūmaḥ ।
yo hi bahirmukhaḥ pravartate puruṣaḥ ‘
iṣṭaṁ me bhūyādaniṣṭaṁ mā bhūt’
iti,
na ca tatrātyantikaṁ puruṣārthaṁ labhate,
tamātyantikapuruṣārthavāñchinaṁ svābhāvikātkāryakaraṇasaṅghātapravṛttigocarādvimukhīkṛtya pratyagātmasrotastayā pravartayanti ‘
ātmā vā are draṣṭavyaḥ’
ityādīni ;
tasyātmānveṣaṇāya pravṛttasyāheyamanupādeyaṁ cātmatattvamupadiśyate —
‘idaṁ sarvaṁ yadayamātmā’ (bṛ. u. 2 । 4 । 6) ‘yatra tvasya sarvamātmaivābhūttatkena kaṁ paśyet ... kena kaṁ vijānīyāt’ (bṛ. u. 4 । 5 । 15) ‘vijñātāramare kena vijānīyāt’ (bṛ. u. 2 । 4 । 14) ‘ayamātmā brahma’ (bṛ. u. 2 । 5 । 19) ityādibhiḥ ।
yadapyakartavyapradhānamātmajñānaṁ hānāyopādānāya vā na bhavatīti,
tattathaivetyabhyupagamyate ।
alaṅkāro hyayamasmākam —
yadbrahmātmāvagatau satyāṁ sarvakartavyatāhāniḥ kṛtakṛtyatā ceti ।
tathā ca śrutiḥ —
‘ātmānaṁ cedvijānīyādayamasmīti pūruṣaḥ । kimicchankasya kāmāya śarīramanusaṁjvaret’ (bṛ. u. 4 । 4 । 12) iti,
‘etadbuddhvā buddhimānsyātkṛtakṛtyaśca bhārata’ (bha. gī. 15 । 20) iti ca smṛtiḥ ।
tasmānna pratipattividhiviṣayatayā brahmaṇaḥ samarpaṇam ॥
yadapi kecidāhuḥ —
pravṛttinivṛttividhitaccheṣavyatirekeṇa kevalavastuvādī vedabhāgo nāstīti,
tanna ;
aupaniṣadasya puruṣasyānanyaśeṣatvāt ।
yo'sāvupaniṣatsvevādhigataḥ puruṣo'saṁsārī brahmasvarūpaḥ utpādyādicaturvidhadravyavilakṣaṇaḥ svaprakaraṇastho'nanyaśeṣaḥ,
nāsau nāsti nādhigamyata iti vā śakyaṁ vaditum ;
‘sa eṣa neti netyātmā’ (bṛ. u. 3 । 9 । 26) ityātmaśabdāt ātmanaśca pratyākhyātumaśakyatvāt ,
ya eva nirākartā tasyaivātmatvāt ।
nanvātmā ahaṁpratyayaviṣayatvādupaniṣatsveva vijñāyata ityanupapannam ;
na,
tatsākṣitvena pratyuktatvāt ।
na hyahaṁpratyayaviṣayakartṛvyatirekeṇa tatsākṣī sarvabhūtasthaḥ sama ekaḥ kūṭasthanityaḥ puruṣo vidhikāṇḍe tarkasamaye vā kenacidadhigataḥ sarvasyātmā ।
ataḥ sa na kenacitpratyākhyātuṁ śakyaḥ,
vidhiśeṣatvaṁ vā netum —
ātmatvādeva ca sarveṣām —
na heyo nāpyupādeyaḥ ।
sarvaṁ hi vinaśyadvikārajātaṁ puruṣāntaṁ vinaśyati ;
puruṣo hi vināśahetvabhāvādavināśī ;
vikriyāhetvabhāvācca kūṭasthanityaḥ ;
ata eva nityaśuddhabuddhamuktasvabhāvaḥ ;
tasmāt ‘puruṣānna paraṁ kiñcitsā kāṣṭhā sā parā gatiḥ’ (ka. u. 1 । 3 । 11) ‘taṁ tvaupaniṣadaṁ puruṣaṁ pṛcchāmi’ (bṛ. u. 3 । 9 । 26) iti caupaniṣadatvaviśeṣaṇaṁ puruṣasyopaniṣatsu prādhānyena prakāśyamānatve upapadyate ।
ato bhūtavastuparo vedabhāgo nāstīti vacanaṁ sāhasamātram ॥
yadapi śāstratātparyavidāmanukramaṇam — ‘dṛṣṭo hi tasyārthaḥ karmāvabodhanam’ ityevamādi, tat dharmajijñāsāviṣayatvādvidhipratiṣedhaśāstrābhiprāyaṁ draṣṭavyam । api ca ‘āmnāyasya kriyārthatvādānarthakyamatadarthānām’ ityetadekāntenābhyupagacchatāṁ bhūtopadeśānarthakyaprasaṅgaḥ । pravṛttinivṛttividhitaccheṣavyatirekeṇa bhūtaṁ cedvastūpadiśati bhavyārthatvena, kūṭasthanityaṁ bhūtaṁ nopadiśatīti ko hetuḥ ? na hi bhūtamupadiśyamānaṁ kriyā bhavati । akriyātve'pi bhūtasya kriyāsādhanatvātkriyārtha eva bhūtopadeśa iti cet , naiṣa doṣaḥ ; kriyārthatve'pi kriyānirvartanaśaktimadvastūpadiṣṭameva ; kriyārthatvaṁ tu prayojanaṁ tasya ; na caitāvatā vastvanupadiṣṭaṁ bhavati । yadi nāmopadiṣṭaṁ kiṁ tava tena syāditi, ucyate — anavagatātmavastūpadeśaśca tathaiva bhavitumarhati ; tadavagatyā mithyājñānasya saṁsārahetornivṛttiḥ prayojanaṁ kriyata ityaviśiṣṭamarthavattvaṁ kriyāsādhanavastūpadeśena । api ca ‘brāhmaṇo na hantavyaḥ’ iti caivamādyā nivṛttirupadiśyate । na ca sā kriyā । nāpi kriyāsādhanam । akriyārthānāmupadeśo'narthakaścet , ‘brāhmaṇo na hantavyaḥ’ ityādinivṛttyupadeśānāmānarthakyaṁ prāptam । taccāniṣṭam । na ca svabhāvaprāptahantyarthānurāgeṇa nañaḥ śakyamaprāptakriyārthatvaṁ kalpayituṁ hananakriyānivṛttyaudāsīnyavyatirekeṇa । nañaścaiṣa svabhāvaḥ, yatsvasambandhino'bhāvaṁ bodhayatīti । abhāvabuddhiścaudāsīnyakāraṇam । sā ca dagdhendhanāgnivatsvayamevopaśāmyati । tasmātprasaktakriyānivṛttyaudāsīnyameva ‘brāhmaṇo na hantavyaḥ’ ityādiṣu pratiṣedhārthaṁ manyāmahe, anyatra prajāpativratādibhyaḥ । tasmātpuruṣārthānupayogyupākhyānādibhūtārthavādaviṣayamānarthakyābhidhānaṁ draṣṭavyam ॥
yadapyuktam —
kartavyavidhyanupraveśamantareṇa vastumātramucyamānamanarthakaṁ syāt ‘
saptadvīpā vasumatī’
ityādivaditi,
tatparihṛtam ; ‘
rajjuriyam ,
nāyaṁ sarpaḥ’
iti vastumātrakathane'pi prayojanasya dṛṣṭatvāt ।
nanu śrutabrahmaṇo'pi yathāpūrvaṁ saṁsāritvadarśanānna rajjusvarūpakathanavadarthavattvamityuktam ।
atrocyate —
nāvagatabrahmātmabhāvasya yathāpūrvaṁ saṁsāritvaṁ śakyaṁ darśayitum ,
vedapramāṇajanitabrahmātmabhāvavirodhāt ।
na hi śarīrādyātmābhimānino duḥkhabhayādimattvaṁ dṛṣṭamiti,
tasyaiva vedapramāṇajanitabrahmātmāvagame tadabhimānanivṛttau tadeva mithyājñānanimittaṁ duḥkhabhayādimattvaṁ bhavatīti śakyaṁ kalpayitum ।
na hi dhanino gṛhasthasya dhanābhimānino dhanāpahāranimittaṁ duḥkhaṁ dṛṣṭamiti,
tasyaiva pravrajitasya dhanābhimānarahitasya tadeva dhanāpahāranimittaṁ duḥkhaṁ bhavati ।
na ca kuṇḍalinaḥ kuṇḍalitvābhimānanimittaṁ sukhaṁ dṛṣṭamiti tasyaiva kuṇḍalaviyuktasya kuṇḍalitvābhimānarahitasya tadeva kuṇḍalitvābhimānanimittaṁ sukhaṁ bhavati ।
taduktaṁ śrutyā —
‘aśarīraṁ vāva santaṁ na priyāpriye spṛśataḥ’ (chā. u. 8 । 12 । 1) iti ।
śarīre patite'śarīratvaṁ syāt ,
na jīvata iti cet ,
na ;
saśarīratvasya mithyājñānanimittatvāt ।
na hyātmanaḥ śarīrātmābhimānalakṣaṇaṁ mithyājñānaṁ muktvā anyataḥ saśarīratvaṁ śakyaṁ kalpayitum ।
nityamaśarīratvamakarmanimittatvādityavocāma ।
tatkṛtadharmādharmanimittaṁ saśarīratvamiti cet ,
na ;
śarīrasambandhasyāsiddhatvāt dharmādharmayorātmakṛtatvāsiddheḥ,
śarīrasambandhasya dharmādharmayostatkṛtatvasya cetaretarāśrayatvaprasaṅgāt ;
andhaparamparaiṣā anāditvakalpanā ।
kriyāsamavāyābhāvāccātmanaḥ kartṛtvānupapatteḥ ।
sannidhānamātreṇa rājaprabhṛtīnāṁ dṛṣṭaṁ kartṛtvamiti cet ,
na ;
dhanadānādyupārjitabhṛtyasambandhitvātteṣāṁ kartṛtvopapatteḥ ;
na tvātmano dhanadānādivaccharīrādibhiḥ svasvāmibhāvasambandhanimittaṁ kiñcicchakyaṁ kalpayitum ।
mithyābhimānastu pratyakṣaḥ sambandhahetuḥ ।
etena yajamānatvamātmano vyākhyātam ।
atrāhuḥ —
dehādivyatiriktasyātmanaḥ ātmīye dehādāvahamabhimāno gauṇaḥ,
na mithyeti cet ,
na ;
prasiddhavastubhedasya gauṇatvamukhyatvaprasiddheḥ ।
yasya hi prasiddho vastubhedaḥ —
yathā kesarādimānākṛtiviśeṣo'nvayavyatirekābhyāṁ siṁhaśabdapratyayabhāṅmukhyo'nyaḥ prasiddhaḥ,
tataścānyaḥ puruṣaḥ prāyikaiḥ krauryaśauryādibhiḥ siṁhaguṇaiḥ sampannaḥ siddhaḥ,
tasya tasminpuruṣe siṁhaśabdapratyayau gauṇau bhavataḥ ;
nāprasiddhavastubhedasya ।
tasya tvanyatrānyaśabdapratyayau bhrāntinimittāveva bhavataḥ,
na gauṇau ;
yathā mandāndhakāre sthāṇurayamityagṛhyamāṇaviśeṣe puruṣaśabdapratyayau sthāṇuviṣayau,
yathā vā śuktikāyāmakasmādrajatamidamiti niścitau śabdapratyayau tadvaddehādisaṅghāte aham iti nirupacāreṇa śabdapratyayāvātmānātmāvivekenotpadyamānau kathaṁ gauṇau śakyau vaditum ।
ātmānātmavivekināmapi paṇḍitānāmajāvipālānāmivāviviktau śabdapratyayau bhavataḥ ।
tasmāddehādivyatiriktātmāstitvavādināṁ dehādāvahaṁpratyayo mithyaiva,
na gauṇaḥ ।
tasmānmithyāpratyayanimittatvātsaśarīratvasya,
siddhaṁ jīvato'pi viduṣo'śarīratvam ।
tathā ca brahmavidviṣayā śrutiḥ —
‘tadyathāhinirlvayanī valmīke mṛtā pratyastā śayītaivamevedaṁ śarīraṁ śete athāyamaśarīro'mṛtaḥ prāṇo brahmaiva teja eva’ (bṛ. u. 4 । 4 । 7) iti ; ‘
sacakṣuracakṣuriva sakarṇo'karṇa iva savāgavāgiva samanā amanā iva saprāṇo'prāṇa iva’
iti ca ।
smṛtirapi —
‘sthitaprajñasya kā bhāṣā’ (bha. gī. 2 । 54) ityādyā sthitaprajñasya lakṣaṇānyācakṣāṇā viduṣaḥ sarvapravṛttyasambandhaṁ darśayati ।
tasmānnāvagatabrahmātmabhāvasya yathāpūrvaṁ saṁsāritvam ।
yasya tu yathāpūrvaṁ saṁsāritvaṁ nāsāvavagatabrahmātmabhāva ityanavadyam ॥
yatpunaruktaṁ śravaṇātparācīnayormanananididhyāsanayordarśanādvidhiśeṣatvaṁ brahmaṇaḥ, na svarūpaparyavasāyitvamiti, tanna ; śravaṇavadavagatyarthatvānmanananididhyāsanayoḥ । yadi hyavagataṁ brahmānyatra viniyujyeta, bhavettadā vidhiśeṣatvam ; na tu tadasti, manananididhyāsanayorapi śravaṇavadavagatyarthatvāt । tasmānna pratipattividhiviṣayatayā śāstrapramāṇakatvaṁ brahmaṇaḥ sambhavatītyataḥ svatantrameva brahma śāstrapramāṇakaṁ vedāntavākyasamanvayāditi siddham । evaṁ ca sati ‘athāto brahmajijñāsā’ iti tadviṣayaḥ pṛthakśāstrārambha upapadyate । pratipattividhiparatve hi ‘athāto dharmajijñāsā’ ityevārabdhatvānna pṛthakśāstramārabhyeta ; ārabhyamāṇaṁ caivamārabhyeta — athātaḥ pariśiṣṭadharmajijñāseti, ‘athātaḥ kratvarthapuruṣārthayorjijñāsā’ (jai. sū. 4 । 11) itivat । brahmātmaikyāvagatistvapratijñāteti tadartho yuktaḥ śāstrārambhaḥ — ‘athāto brahmajijñāsā’ iti । tasmāt ahaṁ brahmāsmītyetadavasānā eva sarve vidhayaḥ sarvāṇi cetarāṇi pramāṇāni । na hyaheyānupādeyādvaitātmāvagatau satyām , nirviṣayāṇyapramātṛkāṇi ca pramāṇāni bhavitumarhantīti । api cāhuḥ — ‘gauṇamithyātmano'sattve putradehādibādhanāt । sadbrahmātmāhamityevaṁ bodhe kāryaṁ kathaṁ bhavet ॥ anveṣṭavyātmavijñānātprākpramātṛtvamātmanaḥ । anviṣṭaḥ syātpramātaiva pāpmadoṣādivarjitaḥ ॥ dehātmapratyayo yadvatpramāṇatvena kalpitaḥ । laukikaṁ tadvadevedaṁ pramāṇaṁ tvā''tmaniścayāt’ iti ॥ 4 ॥
evaṁ tāvadvedāntavākyānāṁ brahmātmāvagatiprayojanānāṁ brahmātmani tātparyeṇa samanvitānāmantareṇāpi kāryānupraveśaṁ brahmaṇi paryavasānamuktam । brahma ca sarvajñaṁ sarvaśakti jagadutpattisthitilayakāraṇamityuktam । sāṁkhyādayastu pariniṣṭhitaṁ vastu pramāṇāntaragamyameveti manyamānāḥ pradhānādīni kāraṇāntarāṇyanumimānāstatparatayaiva vedāntavākyāni yojayanti । sarveṣveva vedāntavākyeṣu sṛṣṭiviṣayeṣvanumānenaiva kāryeṇa kāraṇaṁ lilakṣayiṣitam । pradhānapuruṣasaṁyogā nityānumeyā iti sāṁkhyā manyante । kāṇādāstvetebhya eva vākyebhya īśvaraṁ nimittakāraṇamanumimate, aṇūṁśca samavāyikāraṇam । evamanye'pi tārkikā vākyābhāsayuktyābhāsāvaṣṭambhāḥ pūrvapakṣavādina ihottiṣṭhante । tatra padavākyapramāṇajñenācāryeṇa vedāntavākyānāṁ brahmātmāvagatiparatvapradarśanāya vākyābhāsayuktyābhāsapratipattayaḥ pūrvapakṣīkṛtya nirākriyante ॥
tatra sāṁkhyāḥ pradhānaṁ triguṇamacetanaṁ svatantraṁ jagataḥ kāraṇamiti manyamānā āhuḥ —
yāni vedāntavākyāni sarvajñasya sarvaśakterbrahmaṇo jagatkāraṇatvaṁ pradarśayantītyavocaḥ,
tāni pradhānakāraṇapakṣe'pi yojayituṁ śakyante ।
sarvaśaktitvaṁ tāvatpradhānasyāpi svavikāraviṣayamupapadyate ।
evaṁ sarvajñatvamapyupapadyate ;
katham ?
yattvaṁ jñānaṁ manyase,
sa sattvadharmaḥ,
‘sattvātsaṁjāyate jñānam’ (bha. gī. 14 । 17) iti smṛteḥ ।
tena ca sattvadharmeṇa jñānena kāryakaraṇavantaḥ puruṣāḥ sarvajñā yoginaḥ prasiddhāḥ ।
sattvasya hi niratiśayotkarṣe sarvajñatvaṁ prasiddham ।
na kevalasya akāryakaraṇasya puruṣasyopalabdhimātrasya sarvajñatvaṁ kiñcijjñatvaṁ vā kalpayituṁ śakyam ।
triguṇatvāttu pradhānasya sarvajñānakāraṇabhūtaṁ sattvaṁ pradhānāvasthāyāmapi vidyata iti pradhānasyācetanasyaiva sataḥ sarvajñatvamupacaryate vedāntavākyeṣu ।
avaśyaṁ ca tvayāpi sarvajñaṁ brahmetyabhyupagacchatā sarvajñānaśaktimattvenaiva sarvajñatvamabhyupagantavyam ।
na hi sarvadā sarvaviṣayaṁ jñānaṁ kurvadeva brahma vartate ।
tathāhi —
jñānasya nityatve jñānakriyāṁ prati svātantryaṁ brahmaṇo hīyeta ;
athānityaṁ taditi jñānakriyāyā uparame uparametāpi brahma,
tadā sarvajñānaśaktimattvenaiva sarvajñatvamāpatati ।
api ca prāgutpatteḥ sarvakārakaśūnyaṁ brahmeṣyate tvayā ।
na ca jñānasādhanānāṁ śarīrendriyādīnāmabhāve jñānotpattiḥ kasyacidupapannā ।
api ca pradhānasyānekātmakasya pariṇāmasambhavātkāraṇatvopapattirmṛdādivat ,
nāsaṁhatasyaikātmakasya brahmaṇaḥ ; —
ityevaṁ prāpte,
idaṁ sūtramārabhyate —
īkṣaternāśabdam ॥ 5 ॥
yattūktaṁ sattvadharmeṇa jñānena sarvajñaṁ pradhānaṁ bhaviṣyatīti, tannopapadyate । na hi pradhānāvasthāyāṁ guṇasāmyātsattvadharmo jñānaṁ sambhavati । nanūktaṁ sarvajñānaśaktimattvena sarvajñaṁ bhaviṣyatīti ; tadapi nopapadyate । yadi guṇasāmye sati sattvavyapāśrayāṁ jñānaśaktimāśritya sarvajñaṁ pradhānamucyeta, kāmaṁ rajastamovyapāśrayāmapi jñānapratibandhakaśaktimāśritya kiñcijjñamucyeta । api ca nāsākṣikā sattvavṛttirjānātinā abhidhīyate । na cācetanasya pradhānasya sākṣitvamasti । tasmādanupapannaṁ pradhānasya sarvajñatvam । yogināṁ tu cetanatvātsattvotkarṣanimittaṁ sarvajñatvamupapannamityanudāharaṇam । atha punaḥ sākṣinimittamīkṣitṛtvaṁ pradhānasyāpi kalpyeta, yathāgninimittamayaḥpiṇḍāderdagdhṛtvam ; tathā sati yannimittamīkṣitṛtvaṁ pradhānasya, tadeva sarvajñaṁ brahma mukhyaṁ jagataḥ kāraṇamiti yuktam । yatpunaruktaṁ brahmaṇo'pi na mukhyaṁ sarvajñatvamupapadyate, nityajñānakriyatve jñānakriyāṁ prati svātantryāsambhavāditi ; atrocyate — idaṁ tāvadbhavānpraṣṭavyaḥ — kathaṁ nityajñānakriyatve sarvajñatvahāniriti । yasya hi sarvaviṣayāvabhāsanakṣamaṁ jñānaṁ nityamasti, so'sarvajña iti vipratiṣiddham । anityatve hi jñānasya, kadācijjānāti kadācinna jānātītyasarvajñatvamapi syāt ।
nāsau jñānanityatve doṣo'sti ।
jñānanityatve jñānaviṣayaḥ svātantryavyapadeśo nopapadyate iti cet ,
na ;
pratatauṣṇyaprakāśe'pi savitari ‘
dahati’ ‘
prakāśayati’
iti svātantryavyapadeśadarśanāt ।
nanu saviturdāhyaprakāśyasaṁyoge sati ‘
dahati’ ‘
prakāśayati’
iti vyapadeśaḥ syāt ;
na tu brahmaṇaḥ prāgutpatterjñānakarmasaṁyogo'stīti viṣamo dṛṣṭāntaḥ ।
na ;
asatyapi karmaṇi ‘
savitā prakāśate’
iti kartṛtvavyapadeśadarśanāt ,
evamasatyapi jñānakarmaṇi brahmaṇaḥ ‘
tadaikṣata’
iti kartṛtvavyapadeśopapatterna vaiṣamyam ।
karmāpekṣāyāṁ tu brahmaṇi īkṣitṛtvaśrutayaḥ sutarāmupapannāḥ ।
kiṁ punastatkarma,
yatprāgutpatterīśvarajñānasya viṣayo bhavatīti —
tattvānyatvābhyāmanirvacanīye nāmarūpe avyākṛte vyācikīrṣite iti brūmaḥ ।
yatprasādāddhi yogināmapyatītānāgataviṣayaṁ pratyakṣaṁ jñānamicchanti yogaśāstravidaḥ,
kimu vaktavyaṁ tasya nityasiddhasyeśvarasya sṛṣṭisthitisaṁhṛtiviṣayaṁ nityajñānaṁ bhavatīti ।
yadapyuktaṁ prāgutpatterbrahmaṇaḥ śarīrādisambandhamantareṇekṣitṛtvamanupapannamiti,
na taccodyamavatarati ;
savitṛprakāśavadbrahmaṇo jñānasvarūpanityatvena jñānasādhanāpekṣānupapatteḥ ।
api cāvidyādimataḥ saṁsāriṇaḥ śarīrādyapekṣā jñānotpattiḥ syāt ;
na jñānapratibandhakāraṇarahitasyeśvarasya ।
mantrau cemāvīśvarasya śarīrādyanapekṣatāmanāvaraṇajñānatāṁ ca darśayataḥ —
‘na tasya kāryaṁ karaṇaṁ ca vidyate na tatsamaścābhyadhikaśca dṛśyate । parāsya śaktirvividhaiva śrūyate svābhāvikī jñānabalakriyā ca’ (śve. u. 6 । 8) iti ।
‘apāṇipādo javano grahītā paśyatyacakṣuḥ sa śṛṇotyakarṇaḥ । sa vetti vedyaṁ na ca tasyāsti vettā tamāhuragryaṁ puruṣaṁ mahāntam’ (śve. u. 3 । 19) iti ca ।
nanu nāsti tava jñānapratibandhakāraṇavānīśvarādanyaḥ saṁsārī —
‘nānyo'to'sti draṣṭā ... nānyo'to'sti vijñātā’ (bṛ. u. 3 । 7 । 23) ityādiśruteḥ ;
tatra kimidamucyate —
saṁsāriṇaḥ śarīrādyapekṣā jñānotpattiḥ,
neśvarasyeti ?
atrocyate —
satyaṁ neśvarādanyaḥ saṁsārī ;
tathāpi dehādisaṅghātopādhisambandha iṣyata eva,
ghaṭakarakagiriguhādyupādhisambandha iva vyomnaḥ ;
tatkṛtaśca śabdapratyayavyavahāro lokasya dṛṣṭaḥ — ‘
ghaṭacchidram’ ‘
karakacchidram’
ityādiḥ,
ākāśāvyatireke'pi ;
tatkṛtā cākāśe ghaṭākāśādibhedamithyābuddhirdṛṣṭā ;
tathehāpi dehādisaṅghātopādhisambandhāvivekakṛteśvarasaṁsāribhedamithyābuddhiḥ ।
dṛśyate cātmana eva sato dehādisaṅghāte'nātmanyātmatvābhiniveśo mithyābuddhimātreṇa pūrvapūrveṇa ।
sati caivaṁ saṁsāritve dehādyapekṣamīkṣitṛtvamupapannaṁ saṁsāriṇaḥ ।
yadapyuktaṁ pradhānasyānekātmakatvānmṛdādivatkāraṇatvopapattirnāsaṁhatasya brahmaṇa iti,
tatpradhānasyāśabdatvenaiva pratyuktam ।
yathā tu tarkeṇāpi brahmaṇa eva kāraṇatvaṁ nirvoḍhuṁ śakyate,
na pradhānādīnām ,
tathā prapañcayiṣyati ‘na vilakṣaṇatvādasya ...’ (bra. sū. 2 । 1 । 4) ityevamādinā ॥ 5 ॥
atrāha —
yaduktaṁ nācetanaṁ pradhānaṁ jagatkāraṇamīkṣitṛtvaśravaṇāditi,
tadanyathāpyupapadyate ;
acetane'pi cetanavadupacāradarśanāt ।
yathā pratyāsannapatanatāṁ nadyāḥ kūlasyālakṣya ‘
kūlaṁ pipatiṣati’
ityacetane'pi kūle cetanavadupacāro dṛṣṭaḥ,
tadvadacetane'pi pradhāne pratyāsannasarge cetanavadupacāro bhaviṣyati ‘
tadaikṣata’
iti ।
yathā loke kaściccetanaḥ ‘
snātvā bhuktvā cāparāhṇe grāmaṁ rathena gamiṣyāmi’
itīkṣitvā anantaraṁ tathaiva niyamena pravartate,
tathā pradhānamapi mahadādyākāreṇa niyamena pravartate ;
tasmāccetanavadupacaryate ।
kasmātpunaḥ kāraṇāt vihāya mukhyamīkṣitṛtvam aupacārikaṁ tatkalpyate ?
‘tatteja aikṣata’ (chā. u. 6 । 2 । 3) ‘tā āpa aikṣanta’ (chā. u. 6 । 2 । 4) iti cācetanayorapyaptejasoścetanavadupacāradarśanāt ;
tasmātsatkartṛkamapīkṣaṇamaupacārikamiti gamyate,
upacāraprāye vacanāt ; —
ityevaṁ prāpte,
idaṁ sūtramārabhyate —
gauṇaścennātmaśabdāt ॥ 6 ॥
yaduktaṁ pradhānamacetanaṁ sacchabdavācyaṁ tasminnaupacārikamīkṣitṛtvam aptejasoriveti,
tadasat ।
kasmāt ?
ātmaśabdāt ; ‘
sadeva somyedamagra āsīt’
ityupakramya,
‘tadaikṣata’ (chā. u. 6 । 2 । 3) ‘tattejo'sṛjata’ (chā. u. 6 । 2 । 3) iti ca tejobannānāṁ sṛṣṭimuktvā,
tadeva prakṛtaṁ sadīkṣitṛ tāni ca tejobannāni devatāśabdena parāmṛśyāha — ‘
seyaṁ devataikṣata’
‘hantāhamimāstisro devatā anena jīvenātmanānupraviśya nāmarūpe vyākaravāṇi’ (chā. u. 6 । 3 । 2) iti ।
tatra yadi pradhānamacetanaṁ guṇavṛttyekṣitṛ kalpyeta,
tadeva prakṛtatvāt ‘
seyaṁ devatā’
iti parāmṛśyeta ;
na tadā devatā jīvamātmaśabdenābhidadhyāt ।
jīvo hi nāma cetanaḥ śarīrādhyakṣaḥ prāṇānāṁ dhārayitā,
tatprasiddhernirvacanācca ।
sa kathamacetanasya pradhānasyātmā bhavet ।
ātmā hi nāma svarūpam ।
nācetanasya pradhānasya cetano jīvaḥ svarūpaṁ bhavitumarhati ।
atha tu cetanaṁ brahma mukhyamīkṣitṛ parigṛhyeta,
tasya jīvaviṣaya ātmaśabdaprayoga upapadyate ।
tathā ‘sa ya eṣo'ṇimaitadātmyamidaṁ sarvaṁ tatsatyaṁ sa ātmā tattvamasi śvetaketo’ (chā. u. 6 । 14 । 3) ityatra ‘
sa ātmā’
iti prakṛtaṁ sadaṇimānamātmānamātmaśabdenopadiśya, ‘
tattvamasi śvetaketo’
iti cetanasya śvetaketorātmatvenopadiśati ।
aptejaso'stu viṣayatvādacetanatvam ,
nāmarūpavyākaraṇādau ca prayojyatvenaiva nirdeśāt ,
na cātmaśabdavatkiñcinmukhyatve kāraṇamastīti yuktaṁ kūlavadgauṇatvamīkṣitṛtvasya ।
tayorapi sadadhiṣṭhitatvāpekṣamevekṣitṛtvam ।
satastvātmaśabdānna gauṇamīkṣitṛtvamityuktam ॥ 6 ॥
athocyeta — acetane'pi pradhāne bhavatyātmaśabdaḥ, ātmanaḥ sarvārthakāritvāt ; yathā rājñaḥ sarvārthakāriṇi bhṛtye bhavatyātmaśabdaḥ ‘mamātmā bhadrasenaḥ’ iti । pradhānaṁ hi puruṣasyātmano bhogāpavargau kurvadupakaroti, rājña iva bhṛtyaḥ sandhivigrahādiṣu vartamānaḥ । athavaika evātmaśabdaścetanācetanaviṣayo bhaviṣyati, ‘bhūtātmā’ ‘indriyātmā’ iti ca prayogadarśanāt ; yathaika eva jyotiḥśabdaḥ kratujvalanaviṣayaḥ । tatra kuta etadātmaśabdādīkṣateragauṇatvamityata uttaraṁ paṭhati —
tanniṣṭhasya mokṣopadeśāt ॥ 7 ॥
na pradhānamacetanamātmaśabdālambanaṁ bhavitumarhati ; ‘
sa ātmā’
iti prakṛtaṁ sadaṇimānamādāya, ‘
tattvamasi śvetaketo’
iti cetanasya śvetaketormokṣayitavyasya tanniṣṭhāmupadiśya,
‘ācāryavānpuruṣo veda tasya tāvadeva ciraṁ yāvanna vimokṣye'tha sampatsye’ (chā. u. 6 । 14 । 2) iti mokṣopadeśāt ।
yadi hyacetanaṁ pradhānaṁ sacchabdavācyam ‘
tat asi’
iti grāhayet ,
mumukṣuṁ cetanaṁ santamacetano'sīti,
tadā viparītavādi śāstraṁ puruṣasyānarthāyetyapramāṇaṁ syāt ।
na tu nirdoṣaṁ śāstramapramāṇaṁ kalpayituṁ yuktam ।
yadi cājñasya sato mumukṣoracetanamanātmānamātmetyupadiśetpramāṇabhūtaṁ śāstram ,
sa śraddadhānatayā andhagolāṅgūlanyāyena tadātmadṛṣṭiṁ na parityajet ,
tadvyatiriktaṁ cātmānaṁ na pratipadyeta ;
tathā sati puruṣārthādvihanyeta,
anarthaṁ ca ṛcchet ।
tasmādyathā svargādyarthino'gnihotrādisādhanaṁ yathābhūtamupadiśati,
tathā mumukṣorapi ‘
sa ātmā tattvamasi śvetaketo’
iti yathābhūtamevātmānamupadiśatīti yuktam ।
evaṁ ca sati taptaparaśugrahaṇamokṣadṛṣṭāntena satyābhisandhasya mokṣopadeśa upapadyate ।
anyathā hyamukhye sadātmatattvopadeśe,
‘ahamukthamasmīti vidyāt’ (ai. ā. 2 । 1 । 2 । 6) itivatsampanmātramidamanityaphalaṁ syāt ;
tatra mokṣopadeśo nopapadyeta ।
tasmānna sadaṇimanyātmaśabdasya gauṇatvam ।
bhṛtye tu svāmibhṛtyabhedasya pratyakṣatvādupapanno gauṇa ātmaśabdaḥ ‘
mamātmā bhadrasenaḥ’
iti ।
api ca kvacidgauṇaḥ śabdo dṛṣṭa iti naitāvatā śabdapramāṇake'rthe gauṇīkalpanā nyāyyā,
sarvatrānāśvāsaprasaṅgāt ।
yattūktaṁ cetanācetanayoḥ sādhāraṇa ātmaśabdaḥ,
kratujvalanayoriva jyotiḥśabda iti,
tanna ;
anekārthatvasyānyāyyatvāt ।
tasmāccetanaviṣaya eva mukhya ātmaśabdaścetanatvopacārādbhūtādiṣu prayujyate — ‘
bhūtātmā’ ‘
indriyātmā’
iti ca ।
sādhāraṇatve'pyātmaśabdasya na prakaraṇamupapadaṁ vā kiñcinniścāyakamantareṇānyataravṛttitā nirdhārayituṁ śakyate ।
na cātrācetanasya niścāyakaṁ kiñcitkāraṇamasti ।
prakṛtaṁ tu sadīkṣitṛ sannihitaśca cetanaḥ śvetaketuḥ ।
na hi cetanasya śvetaketoracetana ātmā sambhavatītyavocāma ।
tasmāccetanaviṣaya ihātmaśabda iti niścīyate ।
jyotiḥśabdo'pi laukikena prayogeṇa jvalana eva rūḍhaḥ,
arthavādakalpitena tu jvalanasādṛśyena kratau pravṛtta ityadṛṣṭāntaḥ ।
athavā pūrvasūtra evātmaśabdaṁ nirastasamastagauṇatvasādhāraṇatvāśaṅkatayā vyākhyāya,
tataḥ svatantra eva pradhānakāraṇanirākaraṇaheturvyākhyeyaḥ — ‘
tanniṣṭhasya mokṣopadeśāt’
iti ।
tasmānnācetanaṁ pradhānaṁ sacchabdavācyam ॥ 7 ॥
kutaśca na pradhānaṁ sacchabdavācyam ? —
heyatvāvacanācca ॥ 8 ॥
kutaśca na pradhānaṁ sacchabdavācyam ? —
svāpyayāt ॥ 9 ॥
kutaśca na pradhānaṁ jagataḥ kāraṇam ? —
gatisāmānyāt ॥ 10 ॥
kutaśca sarvajñaṁ brahma jagataḥ kāraṇam ? —
śrutatvācca ॥ 11 ॥
‘
janmādyasya yataḥ’
ityārabhya ‘
śrutatvācca’
ityetadantaiḥ sūtrairyānyudāhṛtāni vedāntavākyāni,
teṣāṁ sarvajñaḥ sarvaśaktirīśvaro jagato janmasthitilayakāraṇamityetasyārthasya pratipādakatvaṁ nyāyapūrvakaṁ pratipāditam ।
gatisāmānyopanyāsena ca sarve vedāntāścetanakāraṇavādina iti vyākhyātam ।
ataḥ parasya granthasya kimutthānamiti,
ucyate —
dvirūpaṁ hi brahmāvagamyate —
nāmarūpavikārabhedopādhiviśiṣṭam ,
tadviparītaṁ ca sarvopādhivivarjitam ।
‘yatra hi dvaitamiva bhavati taditara itaraṁ paśyati’ (bṛ. u. 2 । 4 । 14) ‘yatra tvasya sarvamātmaivābhūttatkena kaṁ paśyet’ (bṛ. u. 4 । 5 । 15) ‘yatra nānyatpaśyati nānyacchṛṇoti nānyadvijānāti sa bhūmātha yatrānyatpaśyatyanyacchṛṇotyanyadvijānāti tadalpam ; yo vai bhūmā tadamṛtamatha yadalpaṁ tanmartyam’ (chā. u. 7 । 24 । 1) ‘sarvāṇi rūpāṇi vicitya dhīro nāmāni kṛtvābhivadanyadāste’ (tai. ā. 3 । 12 । 7) ‘niṣkalaṁ niṣkriyaṁ śāntaṁ niravadyaṁ nirañjanam । amṛtasya paraṁ setuṁ dagdhendhanamivānalam’ (śve. u. 6 । 19) ‘neti neti’ (bṛ. u. 2 । 3 । 6) ‘asthūlamanaṇvahrasvamadīrgham’ (bṛ. u. 3 । 8 । 8) ‘
nyūnamanyatsthānaṁ sampūrṇamanyat’
iti caivaṁ sahasraśo vidyāvidyāviṣayabhedena brahmaṇo dvirūpatāṁ darśayanti vedāntavākyāni ।
tatrāvidyāvasthāyāṁ brahmaṇa upāsyopāsakādilakṣaṇaḥ sarvo vyavahāraḥ ।
tatra kānicidbrahmaṇa upāsanānyabhyudayārthāni,
kānicitkramamuktyarthāni,
kānicitkarmasamṛddhyarthāni ।
teṣāṁ guṇaviśeṣopādhibhedena bhedaḥ ।
eka eva tu paramātmeśvarastaistairguṇaviśeṣairviśiṣṭa upāsyo yadyapi bhavati,
tathāpi yathāguṇopāsanameva phalāni bhidyante ; ‘
taṁ yathā yathopāsate tadeva bhavati’
iti śruteḥ,
‘yathākraturasmiṅlloke puruṣo bhavati, tathetaḥ pretya bhavati’ (chā. u. 3 । 14 । 1) iti ca ।
smṛteśca —
‘yaṁ yaṁ vāpi smaranbhāvaṁ tyajatyante kalebaram । taṁ tamevaiti kaunteya sadā tadbhāvabhāvitaḥ’ (bha. gī. 8 । 6) iti ।
yadyapyeka ātmā sarvabhūteṣu sthāvarajaṅgameṣu gūḍhaḥ,
tathāpi cittopādhiviśeṣatāratamyādātmanaḥ kūṭasthanityasyaikarūpasyāpyuttarottaramāviṣkṛtasya tāratamyamaiśvaryaśaktiviśeṣaiḥ śrūyate —
‘tasya ya ātmānamāvistarāṁ veda’ (ai. ā. 2 । 3 । 2 । 1) ityatra ।
smṛtāvapi —
‘yadyadvibhūtimatsattvaṁ śrīmadūrjitameva vā । tattadevāvagaccha tvaṁ mama tejoṁ'śasambhavam’ (bha. gī. 10 । 41) iti yatra yatra vibhūtyādyatiśayaḥ,
sa sa īśvara ityupāsyatayā codyate ।
evamihāpyādityamaṇḍale hiraṇmayaḥ puruṣaḥ sarvapāpmodayaliṅgātpara eveti vakṣyati ।
evam ‘ākāśastalliṅgāt’ (bra. sū. 1 । 1 । 22) ityādiṣu draṣṭavyam ।
evaṁ sadyomuktikāraṇamapyātmajñānamupādhiviśeṣadvāreṇopadiśyamānamapyavivakṣitopādhisambandhaviśeṣaṁ parāparaviṣayatvena sandihyamānaṁ vākyagatiparyālocanayā nirṇetavyaṁ bhavati —
yathehaiva tāvat ‘
ānandamayo'bhyāsāt’
iti ।
evamekamapi brahmāpekṣitopādhisambandhaṁ nirastopādhisambandhaṁ copāsyatvena jñeyatvena ca vedānteṣūpadiśyata iti pradarśayituṁ paro grantha ārabhyate ।
yacca ‘
gatisāmānyāt’
ityacetanakāraṇanirākaraṇamuktam ,
tadapi vākyāntarāṇi brahmaviṣayāṇi vyācakṣāṇena brahmaviparītakāraṇaniṣedhena prapañcyate —
ānandamayo'bhyāsāt ॥ 12 ॥
taittirīyake annamayaṁ prāṇamayaṁ manomayaṁ vijñānamayaṁ cānukramyāmnāyate —
‘tasmādvā etasmādvijñānamayādanyo'ntara ātmānandamayaḥ’ (tai. u. 2 । 5 । 1) iti ।
tatra saṁśayaḥ —
kimihānandamayaśabdena parameva brahmocyate,
yatprakṛtam ‘satyaṁ jñānamanantaṁ brahma’ (tai. u. 2 । 1 । 1) iti,
kiṁ vānnamayādivadbrahmaṇo'rthāntaramiti ।
kiṁ tāvatprāptam ?
brahmaṇo'rthāntaramamukhya ātmānandamayaḥ syāt ।
kasmāt ?
annamayādyamukhyātmapravāhapatitatvāt ।
athāpi syātsarvāntaratvādānandamayo mukhya evātmeti ;
na syātpriyādyavayavayogācchārīratvaśravaṇācca ।
mukhyaścedātmā syānna priyādisaṁsparśaḥ syāt ।
iha tu ‘tasya priyameva śiraḥ’ (tai. u. 2 । 5 । 1) ityādi śrūyate ।
śārīratvaṁ ca śrūyate — ‘
tasyaiṣa eva śārīra ātmā yaḥ pūrvasya’
iti ।
tasya pūrvasya vijñānamayasyaiṣa eva śārīra ātmā ya eṣa ānandamaya ityarthaḥ ।
na ca saśarīrasya sataḥ priyāpriyasaṁsparśo vārayituṁ śakyaḥ ।
tasmātsaṁsāryevānandamaya ātmetyevaṁ prāpte,
idamucyate —
vikāraśabdānneti cenna prācuryāt ॥ 13 ॥
atrāha — nānandamayaḥ para ātmā bhavitumarhati ; kasmāt ? vikāraśabdāt ; prakṛtivacanādayamanyaḥ śabdo vikāravacanaḥ samadhigataḥ ‘ānandamayaḥ’ iti, mayaṭo vikārārthatvāt ; tasmādannamayādiśabdavadvikāraviṣaya evāyamānandamayaśabda iti cet , na ; prācuryārthe'pi mayaṭaḥ smaraṇāt । ‘tatprakṛtavacane mayaṭ’ (pā. sū. 5 । 4 । 2) iti hi pracuratāyāmapi mayaṭ smaryate ; yathā ‘annamayo yajñaḥ’ ityannapracura ucyate, evamānandapracuraṁ brahmānandamayamucyate । ānandapracuratvaṁ ca brahmaṇo manuṣyatvādārabhyottarasminnuttarasminsthāne śataguṇa ānanda ityuktvā brahmānandasya niratiśayatvāvadhāraṇāt । tasmātprācuryārthe mayaṭ ॥ 13 ॥
taddhetuvyapadeśācca ॥ 14 ॥
itaśca prācuryārthe mayaṭ ; yasmādānandahetutvaṁ brahmaṇo vyapadiśati śrutiḥ — ‘eṣa hyevānandayāti’ iti — ānandayatītyarthaḥ । yo hyanyānānandayati sa pracurānanda iti prasiddhaṁ bhavati ; yathā loke yo'nyeṣāṁ dhanikatvamāpādayati sa pracuradhana iti gamyate, tadvat । tasmātprācuryārthe'pi mayaṭaḥ sambhavādānandamayaḥ para evātmā ॥ 14 ॥
māntravarṇikameva ca gīyate ॥ 15 ॥
bhedavyapadeśācca ॥ 17 ॥
itaśca nānandamayaḥ saṁsārī ;
yasmādānandamayādhikāre ‘raso vai saḥ । rasaꣳ hyevāyaṁ labdhvānandī bhavati’ (tai. u. 2 । 7 । 1) iti jīvānandamayau bhedena vyapadiśati ।
na hi labdhaiva labdhavyo bhavati ।
kathaṁ tarhi ‘
ātmānveṣṭavyaḥ’ ‘
ātmalābhānna paraṁ vidyate’
iti śrutismṛtī,
yāvatā na labdhaiva labdhavyo bhavatītyuktam ?
bāḍham —
tathāpyātmano'pracyutātmabhāvasyaiva satastattvānavabodhanimitto mithyaiva dehādiṣvanātmasu ātmatvaniścayo laukiko dṛṣṭaḥ ।
tena dehādibhūtasyātmano'pi ātmā —
ananviṣṭaḥ ‘
anveṣṭavyaḥ’,
alabdhaḥ ‘
labdhavyaḥ’,
aśrutaḥ ‘
śrotavyaḥ’,
amataḥ ‘
mantavyaḥ’,
avijñātaḥ ‘
vijñātavyaḥ’ —
ityādibhedavyapadeśa upapadyate ।
pratiṣidhyata eva tu paramārthataḥ sarvajñātparameśvarādanyo draṣṭā śrotā vā ‘nānyo'to'sti draṣṭā’ (bṛ. u. 3 । 7 । 23) ityādinā ।
parameśvarastu avidyākalpitācchārīrātkarturbhoktuḥ vijñānātmākhyāt anyaḥ ;
yathā māyāvinaścarmakhaḍgadharātsūtreṇākāśamadhirohataḥ sa eva māyāvī paramārtharūpo bhūmiṣṭho'nyaḥ ;
yathā vā ghaṭākāśādupādhiparicchinnādanupādhiparicchinna ākāśo'nyaḥ ।
īdṛśaṁ ca vijñānātmaparamātmabhedamāśritya ‘
netaro'nupapatteḥ’ ‘
bhedavyapadeśācca’
ityuktam ॥17 ॥
kāmācca nānumānāpekṣā ॥ 18 ॥
asminnasya ca tadyogaṁ śāsti ॥ 19 ॥
idaṁ tviha vaktavyam —
‘sa vā eṣa puruṣo'nnarasamayaḥ’ (tai. u. 2 । 1 । 1)‘tasmādvā etasmādannarasamayādanyo'ntara ātmā prāṇamayaḥ’ (tai. u. 2 । 2 । 1)tasmāt ‘anyo'ntara ātmā manomayaḥ’ (tai. u. 2 । 3 । 1)tasmāt ‘anyo'ntara ātmā vijñānamayaḥ’ (tai. u. 2 । 4 । 1) iti ca vikārārthe mayaṭpravāhe sati,
ānandamaya evākasmādardhajaratīyanyāyena kathamiva mayaṭaḥ prācuryārthatvaṁ brahmaviṣayatvaṁ cāśrīyata iti ।
māntravarṇikabrahmādhikārāditi cet ,
na ;
annamayādīnāmapi tarhi brahmatvaprasaṅgaḥ ।
atrāha —
yuktamannamayādīnāmabrahmatvam ,
tasmāttasmādāntarasyāntarasyānyasyānyasyātmana ucyamānatvāt ;
ānandamayāttu na kaścidanya āntara ātmocyate ;
tenānandamayasya brahmatvam ,
anyathā prakṛtahānāprakṛtaprakriyāprasaṅgāditi ।
atrocyate —
yadyapyannamayādibhya ivānandamayāt ‘
anyo'ntara ātmā’
iti na śrūyate,
tathāpi nānandamayasya brahmatvam ;
yata ānandamayaṁ prakṛtya śrūyate —
‘tasya priyameva śiraḥ, modo dakṣiṇaḥ pakṣaḥ, pramoda uttaraḥ pakṣaḥ, ānanda ātmā, brahma pucchaṁ pratiṣṭhā’ (tai. u. 2 । 5 । 1) iti ।
tatra yadbrahmeha mantravarṇe prakṛtam ‘satyaṁ jñānamanantaṁ brahma’ (tai. u. 2 । 1 । 1) iti,
tadiha ‘
brahma pucchaṁ pratiṣṭhā’
ityucyate ।
tadvijijñāpayiṣayaivānnamayādaya ānandamayaparyantāḥ pañca kośāḥ kalpyante ।
tatra kutaḥ prakṛtahānāprakṛtaprakriyāprasaṅgaḥ ।
nanvānandamayasyāvayavatvena ‘
brahma pucchaṁ pratiṣṭhā’
ityucyate,
annamayādīnāmiva ‘
idaṁ pucchaṁ pratiṣṭhā’
ityādi ;
tatra kathaṁ brahmaṇaḥ svapradhānatvaṁ śakyaṁ vijñātum ?
prakṛtatvāditi brūmaḥ ।
nanvānandamayāvayavatvenāpi brahmaṇi vijñāyamāne na prakṛtatvaṁ hīyate,
ānandamayasya brahmatvāditi ;
atrocyate —
tathā sati tadeva brahma ānandamaya ātmā avayavī,
tadeva ca brahma pucchaṁ pratiṣṭhā avayava ityasāmañjasyaṁ syāt ।
anyataraparigrahe tu yuktam ‘
brahma pucchaṁ pratiṣṭhā’
ityatraiva brahmanirdeśa āśrayitum ,
brahmaśabdasaṁyogāt ;
nānandamayavākye,
brahmaśabdasaṁyogābhāvāditi ।
api ca brahma pucchaṁ pratiṣṭhetyuktvedamucyate —
‘tadapyeṣa śloko bhavati । asanneva sa bhavati । asadbrahmeti veda cet । asti brahmeti cedveda । santamenaṁ tato viduḥ’ (tai. u. 2 । 6 । 1) iti ।
asmiṁśca śloke'nanukṛṣyānandamayaṁ brahmaṇa eva bhāvābhāvavedanayorguṇadoṣābhidhānādgamyate — ‘
brahma pucchaṁ pratiṣṭhā’
ityatra brahmaṇa eva svapradhānatvamiti ।
na cānandamayasyātmano bhāvābhāvāśaṅkā yuktā,
priyamodādiviśiṣṭasyānandamayasya sarvalokaprasiddhatvāt ।
kathaṁ punaḥ svapradhānaṁ sadbrahma ānandamayasya pucchatvena nirdiśyate — ‘
brahma pucchaṁ pratiṣṭhā’
iti ?
naiṣa doṣaḥ ।
pucchavatpuccham ,
pratiṣṭhā parāyaṇamekanīḍaṁ laukikasyānandajātasya brahmānandaḥ ityetadanena vivakṣyate,
nāvayavatvam ;
‘etasyaivānandasyānyāni bhūtāni mātrāmupajīvanti’ (bṛ. u. 4 । 3 । 32) iti śrutyantarāt ।
api cānandamayasya brahmatve priyādyavayavatvena saviśeṣaṁ brahmābhyupagantavyam ;
nirviśeṣaṁ tu brahma vākyaśeṣe śrūyate,
vāṅmanasayoragocaratvābhidhānāt —
‘yato vāco nivartante । aprāpya manasā saha । ānandaṁ brahmaṇo vidvān । na bibheti kutaścana’ (tai. u. 2 । 9 । 1) iti ।
api cānandapracura ityukte duḥkhāstitvamapi gamyate ;
prācuryasya loke pratiyogyalpatvāpekṣatvāt ।
tathā ca sati ‘yatra nānyatpaśyati, nānyacchṛṇoti, nānyadvijānāti, sa bhūmā’ (chā. u. 7 । 24 । 1) iti bhūmni brahmaṇi tadvyatiriktābhāvaśrutiruparudhyeta ।
pratiśarīraṁ ca priyādibhedādānandamayasya bhinnatvam ;
brahma tu na pratiśarīraṁ bhidyate,
‘satyaṁ jñānamanantaṁ brahma’ (tai. u. 2 । 1 । 1) ityānantyaśruteḥ ‘eko devaḥ sarvabhūteṣu gūḍhaḥ sarvavyāpī sarvabhūtāntarātmā’ (śve. u. 6 । 11) iti ca śrutyantarāt ।
na cānandamayasyābhyāsaḥ śrūyate ।
prātipadikārthamātrameva hi sarvatrābhyasyate —
‘raso vai saḥ । rasaꣳ hyevāyaṁ labdhvānandī bhavati । ko hyevānyātkaḥ prāṇyāt । yadeṣa ākāśa ānando na syāt’ (tai. u. 2 । 7 । 1) (tai. u. 2 । 7 । 1)‘saiṣānandasya mīmāꣳsā bhavati’ (tai. u. 2 । 8 । 1)‘ānandaṁ brahmaṇo vidvānna bibheti kutaścaneti’ (tai. u. 2 । 9 । 1) ‘ānando brahmeti vyajānāt’ (tai. u. 3 । 6 । 1) iti ca ।
yadi cānandamayaśabdasya brahmaviṣayatvaṁ niścitaṁ bhavet ,
tata uttareṣvānandamātraprayogeṣvapyānandamayābhyāsaḥ kalpyeta ;
na tvānandamayasya brahmatvamasti,
priyaśirastvādibhirhetubhirityavocāma ;
tasmācchrutyantare ‘vijñānamānandaṁ brahma’ (bṛ. u. 3 । 9 । 28) ityānandaprātipadikasya brahmaṇi prayogadarśanāt ,
‘yadeṣa ākāśa ānando na syāt’ (tai. u. 2 । 7 । 1) iti brahmaviṣayaḥ prayogo na tvānandamayābhyāsa ityavagantavyam ।
yastvayaṁ mayaḍantasyaivānandamayaśabdasyābhyāsaḥ ‘etamānandamayamātmānamupasaṅkrāmati’ (tai. u. 2 । 8 । 5) iti,
na tasya brahmaviṣayatvamasti ;
vikārātmanāmevānnamayādīnāmanātmanāmupasaṅkramitavyānāṁ pravāhe paṭhitatvāt ।
nanvānandamayasyopasaṅkramitavyasyānnamayādivadabrahmatve sati naiva viduṣo brahmaprāptiḥ phalaṁ nirdiṣṭaṁ bhavet ।
naiṣa doṣaḥ,
ānandamayopasaṅkramaṇanirdeśenaiva viduṣaḥ pucchapratiṣṭhābhūtabrahmaprāpteḥ phalasya nirdiṣṭatvāt , ‘
tadapyeṣa śloko bhavati’ ‘
yato vāco nivartante’
ityādinā ca prapañcyamānatvāt ।
yā tvānandamayasannidhāne ‘so'kāmayata bahu syāṁ prajāyeyeti’ (tai. u. 2 । 6 । 1) itīyaṁ śrutirudāhṛtā,
sā ‘
brahma pucchaṁ pratiṣṭhā’
ityanena sannihitatareṇa brahmaṇā sambadhyamānā nānandamayasya brahmatāṁ pratibodhayati ।
tadapekṣatvāccottarasya granthasya ‘raso vai saḥ’ (tai. u. 2 । 7 । 1) ityādernānandamayaviṣayatā ।
nanu ‘
so'kāmayata’
iti brahmaṇi puṁliṅganirdeśo nopapadyate ।
nāyaṁ doṣaḥ, ‘
tasmādvā etasmādātmana ākāśaḥ sambhūtaḥ’
ityatra puṁliṅgenāpyātmaśabdena brahmaṇaḥ prakṛtatvāt ।
yattu bhārgavī vāruṇī vidyā —
‘ānando brahmeti vyajānāt’ (tai. u. 3 । 6 । 1) iti,
tasyāṁ mayaḍaśravaṇātpriyaśirastvādyaśravaṇācca yuktamānandasya brahmatvam ।
tasmādaṇumātramapi viśeṣamanāśritya na svata eva priyaśirastvādi brahmaṇa upapadyate ।
na ceha saviśeṣaṁ brahma pratipipādayiṣitam ,
vāṅmanasagocarātikramaśruteḥ ।
tasmādannamayādiṣvivānandamaye'pi vikārārtha eva mayaṭ vijñeyaḥ,
na prācuryārthaḥ ॥
sūtrāṇi tvevaṁ vyākhyeyāni — ‘
brahma pucchaṁ pratiṣṭhā’
ityatra kimānandamayāvayavatvena brahma vivakṣyate,
uta svapradhānatveneti ।
pucchaśabdādavayavatveneti prāpte,
ucyate —
ānandamayo'bhyāsāt —
ānandamaya ātmā ityatra ‘
brahma pucchaṁ pratiṣṭhā’
iti svapradhānameva brahmopadiśyate ;
abhyāsāt ‘
asanneva sa bhavati’
ityasminnigamanaśloke brahmaṇa eva kevalasyābhyasyamānatvāt ।
vikāraśabdānneti cenna prācuryāt —
vikāraśabdenāvayavaśabdo'bhipretaḥ ;
pucchamityavayavaśabdānna svapradhānatvaṁ brahmaṇa iti yaduktam ,
tasya parihāro vaktavyaḥ ;
atrocyate —
nāyaṁ doṣaḥ,
prācuryādapyavayavaśabdopapatteḥ ;
prācuryaṁ prāyāpattiḥ,
avayavaprāye vacanamityarthaḥ ;
annamayādīnāṁ hi śiraādiṣu pucchānteṣvavayaveṣūkteṣvānandamayasyāpi śiraādīnyavayavāntarāṇyuktvā avayavaprāyāpattyā ‘
brahma pucchaṁ pratiṣṭhā’
ityāha,
nāvayavavivakṣayā ;
yatkāraṇam ‘
abhyāsāt’
iti svapradhānatvaṁ brahmaṇaḥ samarthitam ।
taddhetuvyapadeśācca —
sarvasya hi vikārajātasya sānandamayasya kāraṇatvena brahma vyapadiśyate —
‘idaꣳ sarvamasṛjata, yadidaṁ kiñca’ (tai. u. 2 । 6 । 1) iti ।
na ca kāraṇaṁ sadbrahma svavikārasyānandamayasya mukhyayā vṛttyāvayava upapadyate ।
aparāṇyapi sūtrāṇi yathāsambhavaṁ pucchavākyanirdiṣṭasyaiva brahmaṇa upapādakāni draṣṭavyāni ॥12 – 19 ॥
antastaddharmopadeśāt ॥ 20 ॥
antastaddharmopadeśāt iti । ‘
ya eṣo'ntarāditye’ ‘
ya eṣo'ntarakṣiṇi’
iti ca śrūyamāṇaḥ puruṣaḥ parameśvara eva,
na saṁsārī ।
kutaḥ ?
taddharmopadeśāt ।
tasya hi parameśvarasya dharmā ihopadiṣṭāḥ ।
tadyathā — ‘
tasyoditi nāma’
iti śrāvayitvā tasyādityapuruṣasya nāma ‘
sa eṣa sarvebhyaḥ pāpmabhya uditaḥ’
iti sarvapāpmāpagamena nirvakti ।
tadeva ca kṛtanirvacanaṁ nāmākṣipuruṣasyāpyatidiśati — ‘
yannāma tannāma’
iti ।
sarvapāpmāpagamaśca paramātmana eva śrūyate —
‘ya ātmāpahatapāpmā’ (chā. u. 8 । 7 । 1) ityādau ।
tathā cākṣuṣe puruṣe ‘
saiva ṛk tatsāma tadukthaṁ tadyajustadbrahma’
iti ṛksāmādyātmakatāṁ nirdhārayati ।
sā ca parameśvarasyopapadyate,
sarvakāraṇatvātsarvātmakatvopapatteḥ ।
pṛthivyagnyādyātmake cādhidaivatamṛksāme,
vākprāṇādyātmake cādhyātmamanukramyāha — ‘
tasyarkca sāma ca geṣṇau’
ityadhidaivatam ।
tathādhyātmamapi — ‘
yāvamuṣya geṣṇau tau geṣṇau’
iti ।
tacca sarvātmakatve satyevopapadyate ।
‘tadya ime vīṇāyāṁ gāyantyetaṁ te gāyanti tasmātte dhanasanayaḥ’ (chā. u. 1 । 7 । 6) iti ca laukikeṣvapi gāneṣvasyaiva gīyamānatvaṁ darśayati ।
tacca parameśvaraparigraha eva ghaṭate —
‘yadyadvibhūtimatsattvaṁ śrīmadūrjitameva vā । tattadevāvagaccha tvaṁ mama tejoṁśasambhavam’ (bha. gī. 10 । 41) iti bhagavadgītādarśanāt ।
lokakāmeśitṛtvamapi niraṅkuśaṁ śrūyamāṇaṁ parameśvaraṁ gamayati ।
yattūktaṁ hiraṇyaśmaśrutvādirūpavattvaśravaṇaṁ parameśvare nopapadyata iti,
atra brūmaḥ —
syātparameśvarasyāpīcchāvaśānmāyāmayaṁ rūpaṁ sādhakānugrahārtham , ‘
māyā hyeṣā mayā sṛṣṭā yanmāṁ paśyasi nārada ।
sarvabhūtaguṇairyuktaṁ maivaṁ māṁ jñātumarhasi’
iti smaraṇāt ।
api ca,
yatra tu nirastasarvaviśeṣaṁ pārameśvaraṁ rūpamupadiśyate,
bhavati tatra śāstram ‘aśabdamasparśamarūpamavyayam’ (ka. u. 1 । 3 । 15) ityādi ।
sarvakāraṇatvāttu vikāradharmairapi kaiścidviśiṣṭaḥ parameśvara upāsyatvena nirdiśyate —
‘sarvakarmā sarvakāmaḥ sarvagandhaḥ sarvarasaḥ’ (chā. u. 3 । 14 । 2) ityādinā ।
tathā hiraṇyaśmaśrutvādinirdeśo'pi bhaviṣyati ।
yadapyādhāraśravaṇānna parameśvara iti,
atrocyate —
svamahimapratiṣṭhasyāpyādhāraviśeṣopadeśa upāsanārtho bhaviṣyati ;
sarvagatatvādbrahmaṇo vyomavatsarvāntaratvopapatteḥ ।
aiśvaryamaryādāśravaṇamapyadhyātmādhidaivatavibhāgāpekṣamupāsanārthameva ।
tasmātparameśvara evākṣyādityayorantarupadiśyate ॥ 20 ॥
bhedavyapadeśāccānyaḥ ॥ 21 ॥
ata eva prāṇaḥ ॥ 23 ॥
udgīthe — ‘
prastotaryā devatā prastāvamanvāyattā’
ityupakramya śrūyate —
‘katamā sā devateti’ (chā. u. 1 । 11 । 4),
‘prāṇa iti hovāca, sarvāṇi ha vā imāni bhūtāni prāṇamevābhisaṁviśanti, prāṇamabhyujjihate, saiṣā devatā prastāvamanvāyattā’ (chā. u. 1 । 11 । 5) iti ।
tatra saṁśayanirṇayau pūrvavadeva draṣṭavyau ।
‘prāṇabandhanaṁ hi somya manaḥ’ (chā. u. 6 । 8 । 2) ‘prāṇasya prāṇam’ (bṛ. u. 4 । 4 । 18) iti caivamādau brahmaviṣayaḥ prāṇaśabdo dṛśyate ;
vāyuvikāre tu prasiddhataro lokavedayoḥ ;
ata iha prāṇaśabdena katarasyopādānaṁ yuktamiti bhavati saṁśayaḥ ।
kiṁ punaratra yuktam ?
vāyuvikārasya pañcavṛtteḥ prāṇasyopādānaṁ yuktam ।
tatra hi prasiddhataraḥ prāṇaśabda ityavocāma ।
nanu pūrvavadihāpi talliṅgādbrahmaṇa eva grahaṇaṁ yuktam ।
ihāpi hi vākyaśeṣe bhūtānāṁ saṁveśanodgamanaṁ pārameśvaraṁ karma pratīyate ।
na,
mukhye'pi prāṇe bhūtasaṁveśanodgamanasya darśanāt ।
evaṁ hyāmnāyate —
‘yadā vai puruṣaḥ svapiti prāṇaṁ tarhi vāgapyeti prāṇaṁ cakṣuḥ prāṇaṁ śrotraṁ prāṇaṁ manaḥ, sa yadā prabudhyate prāṇādevādhi punarjāyante’ (śa. brā. 10 । 3 । 3 । 6) iti ।
pratyakṣaṁ caitat —
svāpakāle prāṇavṛttāvaparilupyamānāyāmindriyavṛttayaḥ parilupyante,
prabodhakāle ca punaḥ prādurbhavantīti ।
indriyasāratvācca bhūtānāmaviruddho mukhye prāṇe'pi bhūtasaṁveśanodgamanavādī vākyaśeṣaḥ ।
api cādityo'nnaṁ codgīthapratihārayordevate prastāvadevatāyāḥ prāṇasyānantaraṁ nirdiśyete ;
na ca tayorbrahmatvamasti ;
tatsāmānyācca prāṇasyāpi na brahmatvamityevaṁ prāpte sūtrakāra āha —
ata eva prāṇaḥ iti ।
talliṅgāditi pūrvasūtre nirdiṣṭam ।
ata eva talliṅgātprāṇaśabdamapi paraṁ brahma bhavitumarhati ।
prāṇasyāpi hi brahmaliṅgasambandhaḥ śrūyate —
‘sarvāṇi ha vā imāni bhūtāni prāṇamevābhisaṁviśanti prāṇamabhyujjihate’ (chā. u. 1 । 11 । 5) iti ।
prāṇanimittau sarveṣāṁ bhūtānāmutpattipralayāvucyamānau prāṇasya brahmatāṁ gamayataḥ ।
nanūktaṁ mukhyaprāṇaparigrahe'pi saṁveśanodgamanadarśanamaviruddham ,
svāpaprabodhayordarśanāditi ।
atrocyate —
svāpaprabodhayorindriyāṇāmeva kevalānāṁ prāṇāśrayaṁ saṁveśanodgamanaṁ dṛśyate,
na sarveṣāṁ bhūtānām ;
iha tu sendriyāṇāṁ saśarīrāṇāṁ ca jīvāviṣṭānāṁ bhūtānām , ‘
sarvāṇi ha vā imāni bhūtāni’
iti śruteḥ ।
yadāpi bhūtaśrutirmahābhūtaviṣayā parigṛhyate,
tadāpi brahmaliṅgatvamaviruddham ।
nanu sahāpi viṣayairindriyāṇāṁ svāpaprabodhayoḥ prāṇe'pyayaṁ prāṇācca prabhavaṁ śṛṇumaḥ —
‘yadā suptaḥ svapnaṁ na kañcana paśyatyathāsminprāṇa evaikadhā bhavati tadainaṁ vāksarvairnāmabhiḥ sahāpyeti’ (kau. u. 3 । 3) iti ।
tatrāpi talliṅgātprāṇaśabdaṁ brahmaiva ।
yatpunaruktamannādityasannidhānātprāṇasyābrahmatvamiti,
tadayuktam ;
vākyaśeṣabalena prāṇaśabdasya brahmaviṣayatāyāṁ pratīyamānāyāṁ sannidhānasyākiñcitkaratvāt ।
yatpunaḥ prāṇaśabdasya pañcavṛttau prasiddhataratvam ,
tadākāśaśabdasyeva pratividheyam ।
tasmātsiddhaṁ prastāvadevatāyāḥ prāṇasya brahmatvam ॥
atra kecidudāharanti — ‘prāṇasya prāṇam’ ‘prāṇabandhanaṁ hi somya manaḥ’ iti ca । tadayuktam ; śabdabhedātprakaraṇācca saṁśayānupapatteḥ । yathā pituḥ piteti prayoge, anyaḥ pitā ṣaṣṭhīnirdiṣṭāt prathamānirdiṣṭaḥ, pituḥ pitā iti gamyate ; tadvat ‘prāṇasya prāṇam’ iti śabdabhedātprasiddhātprāṇāt anyaḥ prāṇasya prāṇa iti niścīyate । na hi sa eva tasyeti bhedanirdeśārho bhavati । yasya ca prakaraṇe yo nirdiśyate nāmāntareṇāpi sa eva tatra prakaraṇī nirdiṣṭa iti gamyate ; yathā jyotiṣṭomādhikāre ‘vasante vasante jyotiṣā yajeta’ ityatra jyotiḥśabdo jyotiṣṭomaviṣayo bhavati, tathā parasya brahmaṇaḥ prakaraṇe ‘prāṇabandhanaṁ hi somya manaḥ’ iti śrutaḥ prāṇaśabdo vāyuvikāramātraṁ kathamavagamayet । ataḥ saṁśayāviṣayatvānnaitadudāharaṇaṁ yuktam । prastāvadevatāyāṁ tu prāṇe saṁśayapūrvapakṣanirṇayā upapāditāḥ ॥ 23 ॥
jyotiścaraṇābhidhānāt ॥ 24 ॥
idamāmananti —
‘atha yadataḥ paro divo jyotirdīpyate viśvataḥ pṛṣṭheṣu sarvataḥ pṛṣṭheṣvanuttameṣūttameṣu lokeṣvidaṁ vāva tadyadidamasminnantaḥ puruṣe jyotiḥ’ (chā. u. 3 । 13 । 7) iti ।
tatra saṁśayaḥ —
kimiha jyotiḥśabdenādityādikaṁ jyotirabhidhīyate,
kiṁ vā para ātmā iti ।
arthāntaraviṣayasyāpi prāṇaśabdasya talliṅgādbrahmaviṣayatvamuktam ।
iha tu talliṅgamevāsti nāstīti vicāryate ।
kiṁ tāvatprāptam ?
ādityādikameva jyotiḥśabdena parigṛhyata iti ।
kutaḥ ?
prasiddheḥ ।
tamo jyotiriti hīmau śabdau parasparapratidvandviviṣayau prasiddhau ।
cakṣurvṛtternirodhakaṁ śārvarādikaṁ tama ucyate ।
tasyā evānugrāhakamādityādikaṁ jyotiḥ ।
tathā ‘
dīpyate’
itīyamapi śrutirādityādiviṣayā prasiddhā ।
na hi rūpādihīnaṁ brahma dīpyata iti mukhyāṁ śrutimarhati ।
dyumaryādatvaśruteśca ।
na hi carācarabījasya brahmaṇaḥ sarvātmakasya dyaurmaryādā yuktā ;
kāryasya tu jyotiṣaḥ paricchinnasya dyaurmaryādā syāt । ‘
paro divo jyotiḥ’
iti ca brāhmaṇam ।
nanu kāryasyāpi jyotiṣaḥ sarvatra gamyamānatvāddyumaryādāvattvamasamañjasam ।
astu tarhyatrivṛtkṛtaṁ tejaḥ prathamajam ।
na,
atrivṛtkṛtasya tejasaḥ prayojanābhāvāditi ।
idameva prayojanaṁ yadupāsyatvamiti cet ,
na ;
prayojanāntaraprayuktasyaivādityāderupāsyatvadarśanāt ,
‘tāsāṁ trivṛtaṁ trivṛtamekaikāṁ karavāṇi’ (chā. u. 6 । 3 । 3) iti cāviśeṣaśruteḥ ।
na cātrivṛtkṛtasyāpi tejaso dyumaryādatvaṁ prasiddham ।
astu tarhi trivṛtkṛtameva tattejo jyotiḥśabdam ।
nanūktamarvāgapi divo'vagamyate'gnyādikaṁ jyotiriti ;
naiṣa doṣaḥ ;
sarvatrāpi gamyamānasya jyotiṣaḥ ‘
paro divaḥ’
ityupāsanārthaḥ pradeśaviśeṣaparigraho na virudhyate ।
na tu niṣpradeśasyāpi brahmaṇaḥ pradeśaviśeṣakalpanā bhāginī । ‘
sarvataḥ pṛṣṭheṣvanuttameṣūttameṣu lokeṣu’
iti cādhārabahutvaśrutiḥ kārye jyotiṣyupapadyatetarām ।
‘idaṁ vāva tadyadidamasminnantaḥ puruṣe jyotiḥ’ (chā. u. 3 । 13 । 7) iti ca kaukṣeye jyotiṣi paraṁ jyotiradhyasyamānaṁ dṛśyate ।
sārūpyanimittāścādhyāsā bhavanti —
yathā ‘tasya bhūriti śira ekaṁ hi śira ekametadakṣaram’ (bṛ. u. 5 । 5 । 3) iti ।
kaukṣeyasya tu jyotiṣaḥ prasiddhamabrahmatvam ।
‘tasyaiṣā dṛṣṭiḥ’ (chā. u. 3 । 13 । 8) ‘
tasyaiṣā śrutiḥ’
iti cauṣṇyaghoṣaviśiṣṭatvasya śravaṇāt । ‘
tadetaddṛṣṭaṁ ca śrutaṁ cetyupāsīta’
iti ca śruteḥ ।
‘cakṣuṣyaḥ śruto bhavati ya evaṁ veda’ (chā. u. 3 । 13 । 8) iti cālpaphalaśravaṇādabrahmatvam ।
mahate hi phalāya brahmopāsanamiṣyate ।
na cānyadapi kiñcitsvavākye prāṇākāśavajjyotiṣo'sti brahmaliṅgam ।
na ca pūrvasminnapi vākye brahma nirdiṣṭamasti, ‘
gāyatrī vā idaꣳ sarvaṁ bhūtam’
iti cchandonirdeśāt ।
athāpi kathañcitpūrvasminvākye brahma nirdiṣṭaṁ syāt ,
evamapi na tasyeha pratyabhijñānamasti ।
tatra hi ‘tripādasyāmṛtaṁ divi’ (chā. u. 3 । 12 । 6)(chā. u. 3 । 12 । 6) iti dyauradhikaraṇatvena śrūyate ;
atra punaḥ ‘
paro divo jyotiḥ’
iti dyaurmaryādātvena ।
tasmātprākṛtaṁ jyotiriha grāhyamityevaṁ prāpte brūmaḥ —
jyotiriha brahma grāhyam ।
kutaḥ ?
caraṇābhidhānāt ,
pādābhidhānādityarthaḥ ।
pūrvasminhi vākye catuṣpādbrahma nirdiṣṭam —
‘tāvānasya mahimā tato jyāyāꣳśca pūruṣaḥ । pādo'sya sarvā bhūtāni tripādasyāmṛtaṁ divi’ (chā. u. 3 । 12 । 6) ityanena mantreṇa ।
tatra yaccatuṣpado brahmaṇastripādamṛtaṁ dyusambandhirūpaṁ nirdiṣṭam ,
tadeveha dyusambandhānnirdiṣṭamiti pratyabhijñāyate ।
tatparityajya prākṛtaṁ jyotiḥ kalpayataḥ prakṛtahānāprakṛtaprakriye prasajyeyātām ।
na kevalaṁ jyotirvākya eva brahmānuvṛttiḥ ;
parasyāmapi śāṇḍilyavidyāyāmanuvartiṣyate brahma ।
tasmādiha jyetiriti brahma pratipattavyam ।
yattūktam — ‘
jyotirdīpyate’
iti caitau śabdau kārye jyotiṣi prasiddhāviti,
nāyaṁ doṣaḥ ;
prakaraṇādbrahmāvagame satyanayoḥ śabdayoraviśeṣakatvāt ,
dīpyamānakāryajyotirupalakṣite brahmaṇyapi prayogasambhavāt ;
‘yena sūryastapati tejaseddhaḥ’ (tai. brā. 3 । 12 । 9 । 7) iti ca mantravarṇāt ।
yadvā,
nāyaṁ jyotiḥśabdaścakṣurvṛtterevānugrāhake tejasi vartate,
anyatrāpi prayogadarśanāt —
‘vācaivāyaṁ jyotiṣāste’ (bṛ. u. 4 । 3 । 5) ‘mano jyotirjuṣatām’ (tai. brā. 1 । 6 । 3 । 3) iti ca ।
tasmādyadyatkasyacidavabhāsakaṁ tattajjyotiḥśabdenābhidhīyate ।
tathā sati brahmaṇo'pi caitanyarūpasya samastajagadavabhāsahetutvādupapanno jyotiḥśabdaḥ ।
‘tameva bhāntamanubhāti sarvaṁ tasya bhāsā sarvamidaṁ vibhāti’ (ka. u. 2 । 2 । 15) ‘taddevā jyotiṣāṁ jyotirāyurhopāsate'mṛtam’ (bṛ. u. 4 । 4 । 16) ityādiśrutibhyaśca ।
yadapyuktaṁ dyumaryādatvaṁ sarvagatasya brahmaṇo nopapadyata iti,
atrocyate —
sarvagatasyāpi brahmaṇa upāsanārthaḥ pradeśaviśeṣaparigraho na virudhyate ।
nanūktaṁ niṣpradeśasya brahmaṇaḥ pradeśaviśeṣakalpanā nopapadyata iti ;
nāyaṁ doṣaḥ,
niṣpradeśasyāpi brahmaṇa upādhiviśeṣasambandhātpradeśaviśeṣakalpanopapatteḥ ।
tathā hi —
āditye,
cakṣuṣi,
hṛdaye iti pradeśaviśeṣasambandhīni brahmaṇaḥ upāsanāni śrūyante ।
etena ‘
viśvataḥ pṛṣṭheṣu’
ityādhārabahutvamupapāditam ।
yadapyetaduktam auṣṇyaghoṣānumite kaukṣeye kārye jyotiṣyadhyasyamānatvātparamapi divaḥ kāryajyotireveti,
tadapyayuktam ;
parasyāpi brahmaṇo nāmādipratīkatvavatkaukṣeyajyotiṣpratīkatvopapatteḥ । ‘
dṛṣṭaṁ ca śrutaṁ cetyupāsīta’
iti tu pratīkadvārakaṁ dṛṣṭatvaṁ śrutatvaṁ ca bhaviṣyati ।
yadapyuktamalpaphalaśravaṇāt na brahmeti,
tadapyanupapannam ;
na hi iyate phalāya brahmāśrayaṇīyam ,
iyate na iti niyame heturasti ।
yatra hi nirastasarvaviśeṣasambandhaṁ paraṁ brahmātmatvenopadiśyate,
tatraikarūpameva phalaṁ mokṣa ityavagamyate ।
yatra tu guṇaviśeṣasambandhaṁ pratīkaviśeṣasambandhaṁ vā brahmopadiśyate,
tatra saṁsāragocarāṇyevoccāvacāni phalāni dṛśyante —
‘annādo vasudāno vindate vasu ya evaṁ veda’ (bṛ. u. 4 । 4 । 24) ityādyāsu śrutiṣu ।
yadyapi na svavākye kiñcijjyotiṣo brahmaliṅgamasti,
tathāpi pūrvasminvākye dṛśyamānaṁ grahītavyaṁ bhavati ।
taduktaṁ sūtrakāreṇa —
jyotiścaraṇābhidhānāditi ।
kathaṁ punarvākyāntaragatena brahmasannidhānena jyotiḥśrutiḥ svaviṣayāt śakyā pracyāvayitum ?
naiṣa doṣaḥ, ‘
atha yadataḥ paro divo jyotiḥ’
iti prathamatarapaṭhitena yacchabdena sarvanāmnā dyusambandhātpratyabhijñāyamāne pūrvavākyanirdiṣṭe brahmaṇi svasāmarthyena parāmṛṣṭe satyarthājjyotiḥśabdasyāpi brahmaviṣayatvopapatteḥ ।
tasmādiha jyotiriti brahma pratipattavyam ॥ 24 ॥
chandobhidhānānneti cenna tathā cetorpaṇanigadāttathāhi darśanam ॥25॥
atha yaduktaṁ pūrvasminnapi vākye na brahmābhihitamasti,
‘gāyatrī vā idaꣳ sarvaṁ bhūtaṁ yadidaṁ kiñca’ (chā. u. 3 । 12 । 1) iti gāyatryākhyasya cchandaso'bhihitatvāditi ;
tatparihartavyam ।
kathaṁ punaśchandobhidhānānna brahmābhihitamiti śakyate vaktum ?
yāvatā ‘
tāvānasya mahimā’
ityetasyāmṛci catuṣpādbrahma darśitam ।
naitadasti । ‘
gāyatrī vā idaꣳ sarvam’
iti gāyatrīmupakramya,
tāmeva bhūtapṛthivīśarīrahṛdayavākprāṇaprabhedairvyākhyāya,
‘saiṣā catuṣpadā ṣaḍvidhā gāyatrī tadetadṛcābhyanūktaṁ’ (chā. u. 3 । 12 । 5) ‘tāvānasya mahimā’ (chā. u. 3 । 12 । 6) iti tasyāmeva vyākhyātarūpāyāṁ gāyatryāmudāhṛto mantraḥ kathamakasmādbrahma catuṣpādabhidadhyāt ।
yo'pi tatra ‘yadvai tadbrahma’ (chā. u. 3 । 12 । 7) iti brahmaśabdaḥ,
so'pi cchandasaḥ prakṛtatvācchandoviṣaya eva ।
‘ya etāmevaṁ brahmopaniṣadaṁ veda’ (chā. u. 3 । 11 । 3) ityatra hi vedopaniṣadamiti vyācakṣate ।
tasmācchandobhidhānānna brahmaṇaḥ prakṛtatvamiti cet ,
naiṣa doṣaḥ ।
tathā cetorpaṇanigadāt —
tathā gāyatryākhyacchandodvāreṇa,
tadanugate brahmaṇi cetaso'rpaṇaṁ cittasamādhānam anena brāhmaṇavākyena nigadyate — ‘
gāyatrī vā idaꣳ sarvam’
iti ।
na hyakṣarasanniveśamātrāyā gāyatryāḥ sarvātmakatvaṁ sambhavati ।
tasmādyadgāyatryākhyavikāre'nugataṁ jagatkāraṇaṁ brahma nirdiṣṭam ,
tadiha sarvamityucyate,
yathā ‘sarvaṁ khalvidaṁ brahma’ (chā. u. 3 । 14 । 1) iti ।
kāryaṁ ca kāraṇādavyatiriktamiti vakṣyāmaḥ —
‘tadananyatvamārambhaṇaśabdādibhyaḥ’ (bra. sū. 2 । 1 । 14) ityatra ।
tathānyatrāpi vikāradvāreṇa brahmaṇa upāsanaṁ dṛśyate —
‘etaṁ hyeva bahvṛcā mahatyukthe mīmāṁsanta etamagnāvadhvaryava evaṁ mahāvrate cchandogāḥ’ (ai. ā. 3 । 2 । 3 । 12) iti ।
tasmādasti cchandobhidhāne'pi pūrvasminvākye catuṣpādbrahma nirdiṣṭam ।
tadeva jyotirvākye'pi parāmṛśyata upāsanāntaravidhānāya ।
apara āha —
sākṣādeva gāyatrīśabdena brahma pratipādyate,
saṁkhyāsāmānyāt ।
yathā gāyatrī catuṣpadā ṣaḍakṣaraiḥ pādaiḥ,
tathā brahma catuṣpāt ।
tathānyatrāpi cchandobhidhāyī śabdo'rthāntare saṁkhyāsāmānyātprayujyamāno dṛśyate ।
tadyathā — ‘
te vā ete pañcānye pañcānye daśa santastatkṛtam’
ityupakramyāha ‘
saiṣā virāḍannādī’
iti ।
asminpakṣe brahmaivābhihitamiti na cchandobhidhānam ।
sarvathāpyasti pūrvasminvākye prakṛtaṁ brahma iti ॥ 25 ॥
bhūtādipādavyapadeśopapatteścaivam ॥ 26 ॥
upadeśabhedānneti cennobhayasminnapyavirodhāt ॥ 27 ॥
yadapyetaduktam — pūrvatra ‘tripādasyāmṛtaṁ divi’ iti saptamyā dyauḥ ādhāratvenopadiṣṭā ; iha punaḥ ‘atha yadataḥ paro divaḥ’ iti pañcamyā maryādātvena ; tasmādupadeśabhedānna tasyeha pratyabhijñānamastīti — tatparihartavyam । atrocyate — nāyaṁ doṣaḥ, ubhayasminnapyavirodhāt । ubhayasminnapi saptamyante pañcamyante copadeśe na pratyabhijñānaṁ virudhyate । yathā loke vṛkṣāgreṇa sambaddho'pi śyena ubhayathopadiśyamāno dṛśyate — vṛkṣāgre śyeno vṛkṣāgrātparataḥ śyena iti ca, evaṁ divyeva sadbrahma divaḥ paramityupadiśyate । apara āha — yathā loke vṛkṣāgreṇāsambaddho'pi śyena ubhayathopadiśyamāno dṛśyate — vṛkṣāgre śyeno vṛkṣāgrātparataḥ śyena iti ca, evaṁ divaḥ paramapi sadbrahma divītyupadiśyate । tasmādasti pūrvanirdiṣṭasya brahmaṇa iha pratyabhijñānam । ataḥ parameva brahma jyotiḥśabdamiti siddham ॥ 27 ॥
prāṇastathānugamāt ॥ 28 ॥
prāṇaśabdaṁ brahma vijñeyam ।
kutaḥ ?
tathānugamāt ।
tathāhi paurvāparyeṇa paryālocyamāne vākye padānāṁ samanvayo brahmapratipādanapara upalabhyate ।
upakrame tāvat ‘
varaṁ vṛṇīṣva’
itīndreṇoktaḥ pratardanaḥ paramaṁ puruṣārthaṁ varamupacikṣepa — ‘
tvameva me vṛṇīṣva yaṁ tvaṁ manuṣyāya hitatamaṁ manyase’
iti ।
tasmai hitatamatvenopadiśyamānaḥ prāṇaḥ kathaṁ paramātmā na syāt ।
na hyanyatra paramātmavijñānāddhitatamaprāptirasti,
‘tameva viditvāti mṛtyumeti nānyaḥ panthā vidyate'yanāya’ (śve. u. 3 । 8) ityādiśrutibhyaḥ ।
tathā ‘sa yo māṁ veda na ha vai tasya kenacana karmaṇā loko mīyate na steyena na bhrūṇahatyayā’ (kau. u. 3 । 1) ityādi ca brahmaparigrahe ghaṭate ।
brahmavijñānena hi sarvakarmakṣayaḥ prasiddhaḥ — ‘
kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare’
ityādyāsu śrutiṣu ।
prajñātmatvaṁ ca brahmapakṣa evopapadyate ।
na hyacetanasya vāyoḥ prajñātmatvaṁ sambhavati ।
tathopasaṁhāre'pi ‘
ānando'jaro'mṛtaḥ’
ityānandatvādīni na brahmaṇo'nyatra samyak sambhavanti । ‘
sa na sādhunā karmaṇā bhūyānbhavati no evāsādhunā karmaṇā kanīyāneṣa hyeva sādhu karma kārayati taṁ yamebhyo lokebhya unninīṣate ।
eṣa u evāsādhu karma kārayati taṁ yamebhyo lokebhyo'dho ninīṣate’
iti,
‘eṣa lokādhipatireṣa lokapāla eṣa lokeśaḥ’ (kau. u. 3 । 9) iti ca ।
sarvametatparasminbrahmaṇyāśrīyamāṇe'nugantuṁ śakyate,
na mukhye prāṇe ।
tasmātprāṇo brahma ॥ 28 ॥
na vakturātmopadeśāditi cedadhyātmasambandhabhūmā hyasmin ॥ 29 ॥
yaduktaṁ prāṇo brahmeti,
tadākṣipyate —
na paraṁ brahma prāṇaśabdam ;
kasmāt ?
vakturātmopadeśāt ।
vaktā hīndro nāma kaścidvigrahavāndevatāviśeṣaḥ svamātmānaṁ pratardanāyācacakṣe — ‘
māmeva vijānīhi’
ityupakramya ‘
prāṇo'smi prajñātmā’
ityahaṁkāravādena ।
sa eṣa vakturātmatvenopadiśyamānaḥ prāṇaḥ kathaṁ brahma syāt ?
na hi brahmaṇo vaktṛtvaṁ sambhavati,
‘avāgamanāḥ’ (bṛ. u. 3 । 8 । 8) ityādiśrutibhyaḥ ।
tathā vigrahasambandhibhireva brahmaṇyasambhavadbhirdharmairindra ātmānaṁ tuṣṭāva — ‘
triśīrṣāṇaṁ tvāṣṭramahanamarunmukhānyatīñśālāvṛkebhyaḥ prāyaccham’
ityevamādibhiḥ ।
prāṇatvaṁ cendrasya balavattvādupapadyate ; ‘
prāṇo vai balam’
iti hi vijñāyate ।
balasya cendro devatā prasiddhā । ‘
yā ca kācidbalakṛtiḥ,
indrakarmaiva tat’
iti hi vadanti ।
prajñātmatvamapyapratihatajñānatvāddevatātmanaḥ sambhavati ।
apratihatajñānā devatā iti hi vadanti ।
niścite caivaṁ devatātmopadeśe hitatamatvādivacanāni yathāsambhavaṁ tadviṣayāṇyeva yojayitavyāni ।
tasmādvakturindrasyātmopadeśāt na prāṇo brahmetyākṣipya pratisamādhīyate — ‘
adhyātmasambandhabhūmā hyasmin’
iti ।
adhyātmasambandhaḥ pratyagātmasambandhaḥ,
tasya bhūmā bāhulyam ,
asminnadhyāye upalabhyate । ‘
yāvaddhyasmiñśarīre prāṇo vasati tāvadāyuḥ’
iti prāṇasyaiva prajñātmanaḥ pratyagbhūtasyāyuṣpradānopasaṁhārayoḥ svātantryaṁ darśayati,
na devatāviśeṣasya parācīnasya ।
tathāstitve ca prāṇānāṁ niḥśreyasamityadhyātmamevendriyāśrayaṁ prāṇaṁ darśayati ।
tathā ‘prāṇa eva prajñātmedaṁ śarīraṁ parigṛhyotthāpayati’ (kau. u. 3 । 3) iti । ‘
na vācaṁ vijijñāsīta vaktāraṁ vidyāt’
iti copakramya ‘
tadyathā rathasyāreṣu nemirarpitā nābhāvarā arpitā evamevaitā bhūtamātrāḥ prajñāmātrāsvarpitāḥ prajñāmātrāḥ prāṇe'rpitāḥ sa eṣa prāṇa eva prajñātmānando'jaro'mṛtaḥ’
iti viṣayendriyavyavahārāranābhibhūtaṁ pratyagātmānamevopasaṁharati । ‘
sa ma ātmeti vidyāt’
iti copasaṁhāraḥ pratyagātmaparigrahe sādhuḥ,
na parācīnaparigrahe ।
‘ayamātmā brahma sarvānubhūḥ’ (bṛ. u. 2 । 5 । 19) iti ca śrutyantaram ।
tasmādadhyātmasambandhabāhulyādbrahmopadeśa evāyam ,
na devatātmopadeśaḥ ॥ 29 ॥
kathaṁ tarhi vakturātmopadeśaḥ ? —
śāstradṛṣṭyā tūpadeśo vāmadevavat ॥ 30 ॥
indro nāma devatātmā svamātmānaṁ paramātmatvena ‘
ahameva paraṁ brahma’
ityārṣeṇa darśanena yathāśāstraṁ paśyan upadiśati sma — ‘
māmeva vijānīhi’
iti ;
yathā ‘
taddhaitatpaśyannṛṣirvāmadevaḥ pratipede'haṁ manurabhavaꣳ sūryaśca’
iti,
tadvat ;
‘tadyo yo devānāṁ pratyabudhyata sa eva tadabhavat’ (bṛ. u. 1 । 4 । 10) iti śruteḥ ।
yatpunaruktam — ‘
māmeva vijānīhi’
ityuktvā,
vigrahadharmairindraḥ ātmānaṁ tuṣṭāva tvāṣṭravadhādibhiriti,
tatparihartavyam ;
atrocyate —
na tāvat tvāṣṭravadhādīnāṁ vijñeyendrastutyarthatvenopanyāsaḥ — ‘
yasmādevaṁkarmāham ,
tasmānmāṁ vijānīhi’
iti ;
kathaṁ tarhi ?
vijñānastutyarthatvena ;
yatkāraṇaṁ tvāṣṭravadhādīni sāhasānyupanyasya pareṇa vijñānastutimanusandadhāti — ‘
tasya me tatra loma ca na mīyate sa yo māṁ veda na ha vai tasya kena ca karmaṇā loko mīyate’
ityādinā ।
etaduktaṁ bhavati —
yasmādīdṛśānyapi krūrāṇi karmāṇi kṛtavato mama brahmabhūtasya lomāpi na hiṁsyate,
sa yo'nyo'pi māṁ veda,
na tasya kenacidapi karmaṇā loko hiṁsyata iti ।
vijñeyaṁ tu brahmaiva ‘
prāṇo'smi prajñātmā’
iti vakṣyamāṇam ।
tasmādbrahmavākyametat ॥ 30 ॥
jīvamukhyaprāṇaliṅgānneti cennopāsātraividhyādāśritatvādiha tadyogāt ॥ 31 ॥
yadyapyadhyātmasambandhabhūmadarśanānna parācīnasya devatātmana upadeśaḥ,
tathāpi na brahmavākyaṁ bhavitumarhati ।
kutaḥ ?
jīvaliṅgāt mukhyaprāṇaliṅgācca ।
jīvasya tāvadasminvākye vispaṣṭaṁ liṅgamupalabhyate — ‘
na vācaṁ vijijñāsīta vaktāraṁ vidyāt’
ityādi ।
atra hi vāgādibhiḥ karaṇairvyāpṛtasya kāryakaraṇādhyakṣasya jīvasya vijñeyatvamabhidhīyate ।
tathā mukhyaprāṇaliṅgamapi — ‘
atha khalu prāṇa eva prajñātmedaṁ śarīraṁ parigṛhyotthāpayati’
iti ।
śarīradhāraṇaṁ ca mukhyaprāṇasya dharmaḥ ;
prāṇasaṁvāde vāgādīnprāṇānprakṛtya —
‘tānvariṣṭhaḥ prāṇa uvāca mā mohamāpadyathāhamevaitatpañcadhātmānaṁ pravibhajyaitadbāṇamavaṣṭabhya vidhārayāmi’ (pra. u. 2 । 3) iti śravaṇāt ।
ye tu ‘
imaṁ śarīraṁ parigṛhya’
iti paṭhanti,
teṣām imaṁ jīvamindriyagrāmaṁ vā parigṛhya śarīramutthāpayatīti vyākhyeyam ।
prajñātmatvamapi jīve tāvaccetanatvādupapannam ।
mukhye'pi prāṇe prajñāsādhanaprāṇāntarāśrayatvādupapannameva ।
evaṁ jīvamukhyaprāṇaparigrahe ca,
prāṇaprajñātmanoḥ sahavṛttitvenābhedanirdeśaḥ,
svarūpeṇa ca bhedanirdeśaḥ,
ityubhayathāpi nirdeśa upapadyate — ‘
yo vai prāṇaḥ sa prajñā yā vai prajñā sa prāṇaḥ’ ‘
saha hyetāvasmiñśarīre vasataḥ sahotkrāmataḥ’
iti ।
brahmaparigrahe tu kiṁ kasmādbhidyeta ?
tasmādiha jīvamukhyaprāṇayoranyatara ubhau vā pratīyeyātāṁ na brahmeti cet ,
naitadevam ;
upāsātraividhyāt ।
evaṁ sati trividhamupāsanaṁ prasajyeta —
jīvopāsanaṁ mukhyaprāṇopāsanaṁ brahmopāsanaṁ ceti ।
na caitadekasminvākye'bhyupagantuṁ yuktam ।
upakramopasaṁhārābhyāṁ hi vākyaikavākyatvamavagamyate । ‘
māmeva vijānīhi’
ityupakramya, ‘
prāṇo'smi prajñātmā taṁ māmāyuramṛtamityupāssva’
ityuktvā,
ante ‘
sa eṣa prāṇa eva prajñātmānando'jaro'mṛtaḥ’
ityekarūpāvupakramopasaṁhārau dṛśyete ।
tatrārthaikatvaṁ yuktamāśrayitum ।
na ca brahmaliṅgamanyaparatvena pariṇetuṁ śakyam ;
daśānāṁ bhūtamātrāṇāṁ prajñāmātrāṇāṁ ca brahmaṇo'nyatra arpaṇānupapatteḥ ।
āśritatvācca anyatrāpi brahmaliṅgavaśātprāṇaśabdasya brahmaṇi vṛtteḥ,
ihāpi ca hitatamopanyāsādibrahmaliṅgayogāt ,
brahmopadeśa evāyamiti gamyate ।
yattu mukhyaprāṇaliṅgaṁ darśitam — ‘
idaṁ śarīraṁ parigṛhyotthāpayati’
iti,
tadasat ;
prāṇavyāpārasyāpi paramātmāyattatvātparamātmanyupacarituṁ śakyatvāt —
‘na prāṇena nāpānena martyo jīvati kaścana । itareṇa tu jīvanti yasminnetāvupāśritau’ (ka. u. 2 । 2 । 5) iti śruteḥ ।
yadapi ‘
na vācaṁ vijijñāsīta vaktāraṁ vidyāt’
ityādi jīvaliṅgaṁ darśitam ,
tadapi na brahmapakṣaṁ nivārayati ।
na hi jīvo nāmātyantabhinno brahmaṇaḥ, ‘
tattvamasi’ ‘
ahaṁ brahmāsmi’
ityādiśrutibhyaḥ ।
buddhyādyupādhikṛtaṁ tu viśeṣamāśritya brahmaiva san jīvaḥ kartā bhoktā cetyucyate ।
tasyopādhikṛtaviśeṣaparityāgena svarūpaṁ brahma darśayitum ‘
na vācaṁ vijijñāsīta vaktāraṁ vidyāt’
ityādinā pratyagātmābhimukhīkaraṇārtha upadeśo na virudhyate ।
‘yadvācānabhyuditaṁ yena vāgabhyudyate । tadeva brahma tvaṁ viddhi nedaṁ yadidamupāsate’ (ke. u. 1 । 5) ityādi ca śrutyantaraṁ vacanādikriyāvyāpṛtasyaivātmano brahmatvaṁ darśayati ।
yatpunaretaduktam — ‘
saha hyetāvasmiñśarīre vasataḥ sahotkrāmataḥ’
iti prāṇaprajñātmanorbhedadarśanaṁ brahmavāde nopapadyata iti,
naiṣa doṣaḥ ;
jñānakriyāśaktidvayāśrayayorbuddhiprāṇayoḥ pratyagātmopādhibhūtayorbhedanirdeśopapatteḥ ।
upādhidvayopahitasya tu pratyagātmanaḥ svarūpeṇābheda ityataḥ ‘
prāṇa eva prajñātmā’
ityekīkaraṇamaviruddham ॥
athavā ‘
nopāsātraividhyādāśritatvādiha tadyogāt’
ityasyāyamanyo'rthaḥ —
na brahmavākye'pi jīvamukhyaprāṇaliṅgaṁ virudhyate ।
katham ?
upāsātraividhyāt ।
trividhamiha brahmaṇa upāsanaṁ vivakṣitam —
prāṇadharmeṇa,
prajñādharmeṇa,
svadharmeṇa ca ।
tatra ‘
āyuramṛtamityupāssvāyuḥ prāṇaḥ’
iti ‘
idaṁ śarīraṁ parigṛhyotthāpayati’
iti ‘
tasmādetadevokthamupāsīta’
iti ca prāṇadharmaḥ । ‘
atha yathāsyai prajñāyai sarvāṇi bhūtānyekībhavanti tadvyākhyāsyāmaḥ’
ityupakramya ‘
vāgevāsyā ekamaṅgamadūduhattasyai nāma parastātprativihitā bhūtamātrā prajñayā vācaṁ samāruhya vācā sarvāṇi nāmānyāpnoti’
ityādiḥ prajñādharmaḥ । ‘
tā vā etā daśaiva bhūtamātrā adhiprajñaṁ daśa prajñāmātrā adhibhūtam ।
yadi bhūtamātrā na syurna prajñāmātrāḥ syuḥ ।
yadi prajñāmātrā na syurna bhūtamātrāḥ syuḥ ।
na hyanyatarato rūpaṁ kiñcana sidhyet ।
no etannānā ।
tadyathā rathasyāreṣu nemirarpitā nābhāvarā arpitā evamevaitā bhūtamātrāḥ prajñāmātrāsvarpitāḥ prajñāmātrāḥ prāṇe'rpitāḥ sa eṣa prāṇa eva prajñātmā’
ityādirbrahmadharmaḥ ।
tasmādbrahmaṇa evaitadupādhidvayadharmeṇa svadharmeṇa caikamupāsanaṁ trividhaṁ vivakṣitam ।
anyatrāpi ‘manomayaḥ prāṇaśarīraḥ’ (chā. u. 3 । 14 । 2) ityādāvupādhidharmeṇa brahmaṇa upāsanamāśritam ;
ihāpi tadyujyate vākyasyopakramopasaṁhārābhyāmekārthatvāvagamāt prāṇaprajñābrahmaliṅgāvagamācca ।
tasmādbrahmavākyamevaitaditi siddham ॥ 31 ॥
iti śrīmatparamahaṁsaparivrājakācāryasya śrīgovindabhagavatpūjyapādaśiṣyasya śrīmacchaṅkarabhagavataḥ kṛtau śārīrakamīmāṁsāsūtrabhāṣye prathamādhyāyasya prathamaḥpādaḥ ॥
prathame pāde ‘janmādyasya yataḥ’ ityākāśādeḥ samastasya jagato janmādikāraṇaṁ brahmetyuktam । tasya samastajagatkāraṇasya brahmaṇo vyāpitvaṁ nityatvaṁ sarvajñatvaṁ sarvaśaktitvaṁ sarvātmatvamityevaṁjātīyakā dharmā uktā eva bhavanti । arthāntaraprasiddhānāṁ ca keṣāñcicchabdānāṁ brahmaviṣayatvahetupratipādanena kānicidvākyāni spaṣṭabrahmaliṅgāni sandihyamānāni brahmaparatayā nirṇītāni । punarapyanyāni vākyānyaspaṣṭabrahmaliṅgāni sandihyante — kiṁ paraṁ brahma pratipādayanti, āhosvidarthāntaraṁ kiñciditi । tannirṇayāya dvitīyatṛtīyau pādāvārabhyete —
sarvatra prasiddhopadeśāt ॥ 1 ॥
idamāmnāyate —
‘sarvaṁ khalvidaṁ brahma tajjalāniti śānta upāsīta । atha khalu kratumayaḥ puruṣo yathākraturasmiṅlloke puruṣo bhavati tathetaḥ pretya bhavati sa kratuṁ kurvīta’ (chā. u. 3 । 14 । 1) ‘manomayaḥ prāṇaśarīraḥ’ (chā. u. 3 । 14 । 2) ityādi ।
tatra saṁśayaḥ —
kimiha manomayatvādibhirdharmaiḥ śārīra ātmopāsyatvenopadiśyate,
āhosvitparaṁ brahmeti ।
kiṁ tāvatprāptam ?
śārīra iti ।
kutaḥ ?
tasya hi kāryakaraṇādhipateḥ prasiddho manaādibhiḥ sambandhaḥ,
na parasya brahmaṇaḥ ;
‘aprāṇo hyamanāḥ śubhraḥ’ (mu. u. 2 । 1 । 2) ityādiśrutibhyaḥ ।
nanu ‘
sarvaṁ khalvidaṁ brahma’
iti svaśabdenaiva brahmopāttam ;
kathamiha śārīra ātmopāsyatvenāśaṅkyate ?
naiṣa doṣaḥ ;
nedaṁ vākyaṁ brahmopāsanāvidhiparam ।
kiṁ tarhi ?
śamavidhiparam ;
yatkāraṇam ‘
sarvaṁ khalvidaṁ brahma tajjalāniti śānta upāsīta’
ityāha ।
etaduktaṁ bhavati —
yasmātsarvamidaṁ vikārajātaṁ brahmaiva,
tajjatvāt tallatvāt tadanatvācca —
na ca sarvasyaikātmatve rāgādayaḥ sambhavanti —
tasmāt śānta upāsīteti ।
na ca śamavidhiparatve satyanena vākyena brahmopāsanaṁ niyantuṁ śakyate ।
upāsanaṁ tu ‘
sa kratuṁ kurvīta’
ityanena vidhīyate ।
kratuḥ saṅkalpo dhyānamityarthaḥ ।
tasya ca viṣayatvena śrūyate — ‘
manomayaḥ prāṇaśarīraḥ’
iti jīvaliṅgam ।
ato brūmaḥ —
jīvaviṣayametadupāsanamiti । ‘
sarvakarmā sarvakāmaḥ’
ityādyapi śrūyamāṇaṁ paryāyeṇa jīvaviṣayamupapadyate । ‘
eṣa ma ātmāntarhṛdaye'ṇīyānvrīhervā yavādvā’
iti ca hṛdayāyatanatvamaṇīyastvaṁ cārāgramātrasya jīvasyāvakalpate,
nāparicchinnasya brahmaṇaḥ ।
nanu ‘
jyāyānpṛthivyāḥ’
ityādyapi na paricchinne'vakalpata iti ।
atra brūmaḥ —
na tāvadaṇīyastvaṁ jyāyastvaṁ cobhayamekasminsamāśrayituṁ śakyam ,
virodhāt ;
anyatarāśrayaṇe ca,
prathamaśrutatvādaṇīyastvaṁ yuktamāśrayitum ;
jyāyastvaṁ tu brahmabhāvāpekṣayā bhaviṣyatīti ।
niścite ca jīvaviṣayatve yadante brahmasaṅkīrtanam —
‘etadbrahma’ (chā. u. 3 । 14 । 4) iti,
tadapi prakṛtaparāmarśārthatvājjīvaviṣayameva ।
tasmānmanomayatvādibhirdharmairjīva upāsya ityevaṁ prāpte brūmaḥ —
parameva brahmeha manomayatvādibhirdharmairupāsyam । kutaḥ ? sarvatra prasiddhopadeśāt । yatsarveṣu vedānteṣu prasiddhaṁ brahmaśabdasyālambanaṁ jagatkāraṇam , iha ca ‘sarvaṁ khalvidaṁ brahma’ iti vākyopakrame śrutam , tadeva manomayatvādidharmairviśiṣṭamupadiśyata iti yuktam । evaṁ ca sati prakṛtahānāprakṛtaprakriye na bhaviṣyataḥ । nanu vākyopakrame śamavidhivivakṣayā brahma nirdiṣṭaṁ na svavivakṣayetyuktam । atrocyate — yadyapi śamavidhivivakṣayā brahma nirdiṣṭam , tathāpi manomayatvādiṣūpadiśyamāneṣu tadeva brahma sannihitaṁ bhavati, jīvastu na sannihitaḥ, na ca svaśabdenopātta iti vaiṣamyam ॥ 1 ॥
vivakṣitaguṇopapatteśca ॥ 2 ॥
vaktumiṣṭā vivakṣitāḥ ।
yadyapyapauruṣeye vede vakturabhāvāt necchārthaḥ sambhavati,
tathāpyupādānena phalenopacaryate ।
loke'pi yacchabdābhihitamupādeyaṁ bhavati tadvivakṣitamityucyate,
yadanupādeyaṁ tadavivakṣitamiti ।
tadvadvede'pyupādeyatvenābhihitaṁ vivakṣitaṁ bhavati,
itaradavivakṣitam ।
upādānānupādāne tu vedavākyatātparyātātparyābhyāmavagamyete ।
tadiha ye vivakṣitā guṇā upāsanāyāmupādeyatvenopadiṣṭāḥ satyasaṅkalpaprabhṛtayaḥ,
te parasminbrahmaṇyupapadyante ।
satyasaṅkalpatvaṁ hi sṛṣṭisthitisaṁhāreṣvapratibaddhaśaktitvātparamātmana evāvakalpate ।
paramātmaguṇatvena ca ‘ya ātmāpahatapāpmā’ (chā. u. 8 । 7 । 1) ityatra ‘
satyakāmaḥ satyasaṅkalpaḥ’
iti śrutam , ‘
ākāśātmā’
iti ca ।
ākāśavadātmā asyetyarthaḥ ।
sarvagatatvādibhirdharmaiḥ sambhavatyākāśena sāmyaṁ brahmaṇaḥ । ‘
jyāyānpṛthivyāḥ’
ityādinā caitadeva darśayati ।
yadāpi ākāśa ātmā asyeti vyākhyāyate,
tadāpi sambhavati sarvajagatkāraṇasya sarvātmano brahmaṇa ākāśātmatvam ।
ata eva ‘
sarvakarmā’
ityādi ।
evamihopāsyatayā vivakṣitā guṇā brahmaṇyupapadyante ।
yattūktam — ‘
manomayaḥ prāṇaśarīraḥ’
iti jīvaliṅgam ,
na tadbrahmaṇyupapadyata iti ;
tadapi brahmaṇyupapadyata iti brūmaḥ ।
sarvātmatvāddhi brahmaṇo jīvasambandhīni manomayatvādīni brahmasambandhīni bhavanti ।
tathā ca brahmaviṣaye śrutismṛtī bhavataḥ —
‘tvaṁ strī tvaṁ pumānasi tvaṁ kumāra uta vā kumārī । tvaṁ jīrṇo daṇḍena vañcasi tvaṁ jāto bhavasi viśvatomukhaḥ’ (śve. u. 4 । 3) iti ;
‘sarvataḥpāṇipādaṁ tatsarvato'kṣiśiromukham । sarvataḥśrutimalloke sarvamāvṛtya tiṣṭhati’ (bha. gī. 13 । 13) iti ca । ‘
aprāṇo hyamanāḥ śubhraḥ’
iti śrutiḥ śuddhabrahmaviṣayā,
iyaṁ tu śrutiḥ ‘
manomayaḥ prāṇaśarīraḥ’
iti saguṇabrahmaviṣayeti viśeṣaḥ ।
ato vivakṣitaguṇopapatteḥ parameva brahma ihopāsyatvenopadiṣṭamiti gamyate ॥ 2 ॥
anupapattestu na śārīraḥ ॥ 3 ॥
pūrveṇa sūtreṇa brahmaṇi vivakṣitānāṁ guṇānāmupapattiruktā । anena śarīre teṣāmanupapattirucyate । tuśabdo'vadhāraṇārthaḥ । brahmaivoktena nyāyena manomayatvādiguṇam ; na tu śārīro jīvo manomayatvādiguṇaḥ ; yatkāraṇam — ‘satyasaṅkalpaḥ’ ‘ākāśātmā’ ‘avākī’ ‘anādaraḥ’ ‘jyāyānpṛthivyāḥ’ iti caivaṁjātīyakā guṇā na śārīre āñjasyenopapadyante । śārīra iti śarīre bhava ityarthaḥ । nanvīśvaro'pi śarīre bhavati । satyam , śarīre bhavati ; na tu śarīra eva bhavati ; ‘jyāyānpṛthivyā jyāyānantarikṣāt’ ‘ākāśavatsarvagataśca nityaḥ’ (śata. brā. 10 । 6 । 3 । 2) iti ca vyāpitvaśravaṇāt । jīvastu śarīra eva bhavati, tasya bhogādhiṣṭhānāccharīrādanyatra vṛttyabhāvāt ॥ 3 ॥
karmakartṛvyapadeśācca ॥ 4 ॥
itaśca na śārīro manomayatvādiguṇaḥ ;
yasmātkarmakartṛvyapadeśo bhavati —
‘etamitaḥ pretyābhisambhavitāsmi’ (chā. u. 3 । 14 । 4) iti ।
etamiti prakṛtaṁ manomayatvādiguṇamupāsyamātmānaṁ karmatvena prāpyatvena vyapadiśati ;
abhisambhavitāsmīti śārīramupāsakaṁ kartṛtvena prāpakatvena ।
abhisambhavitāsmīti prāptāsmītyarthaḥ ।
na ca satyāṁ gatāvekasya karmakartṛvyapadeśo yuktaḥ ।
tathopāsyopāsakabhāvo'pi bhedādhiṣṭhāna eva ।
tasmādapi na śārīro manomayatvādiviśiṣṭaḥ ॥ 4 ॥
śabdaviśeṣāt ॥ 5 ॥
itaśca śārīrādanyo manomayatvādiguṇaḥ ; yasmācchabdaviśeṣo bhavati samānaprakaraṇe śrutyantare — ‘yathā vrīhirvā yavo vā śyāmāko vā śyāmākataṇḍulo vaivamayamantarātmanpuruṣo hiraṇmayaḥ’ (śa. brā. 10 । 6 । 3 । 2) iti । śārīrasyātmano yaḥ śabdo'bhidhāyakaḥ saptamyantaḥ — antarātmanniti ; tasmādviśiṣṭo'nyaḥ prathamāntaḥ puruṣaśabdo manomayatvādiviśiṣṭasyātmano'bhidhāyakaḥ । tasmāttayorbhedo'dhigamyate ॥ 5 ॥
smṛteśca ॥ 6 ॥
atrāha —
kaḥ punarayaṁ śārīro nāma paramātmano'nyaḥ,
yaḥ pratiṣidhyate — ‘
anupapattestu na śārīraḥ’
ityādinā ?
śrutistu ‘nānyo'to'sti draṣṭā nānyo'to'sti śrotā’ (bṛ. u. 3 । 7 । 23) ityevaṁjātīyakā paramātmano'nyamātmānaṁ vārayati ।
tathā smṛtirapi ‘kṣetrajñaṁ cāpi māṁ viddhi sarvakṣetreṣu bhārata’ (bha. gī. 13 । 2) ityevaṁjātīyaketi ।
atrocyate —
satyamevaitat —
para evātmā dehendriyamanobuddhyupādhibhiḥ paricchidyamāno bālaiḥ śārīra ityupacaryate ;
yathā ghaṭakarakādyupādhivaśādaparicchinnamapi nabhaḥ paricchinnavadavabhāsate,
tadvat ।
tadapekṣayā ca karmakartṛtvādibhedavyavahāro na virudhyate prāk ‘
tattvamasi’
ityātmaikatvopadeśagrahaṇāt ।
gṛhīte tvātmaikatve bandhamokṣādisarvavyavahāraparisamāptireva syāt ॥ 6 ॥
arbhakaukastvāttadvyapadeśācca neti cenna nicāyyatvādevaṁ vyomavacca ॥ 7 ॥
arbhakamalpam oko nīḍam , ‘eṣa ma ātmāntarhṛdaye’ iti paricchinnāyatanatvāt , svaśabdena ca ‘aṇīyānvrīhervā yavādvā’ ityaṇīyastvavyapadeśāt , śārīra evārāgramātro jīva ihopadiśyate, na sarvagataḥ paramātmā — iti yaduktaṁ tatparihartavyam । atrocyate — nāyaṁ doṣaḥ । na tāvatparicchinnadeśasya sarvagatatvavyapadeśaḥ kathamapyupapadyate । sarvagatasya tu sarvadeśeṣu vidyamānatvātparicchinnadeśavyapadeśo'pi kayācidapekṣayā sambhavati । yathā samastavasudhādhipatirapi hi san ayodhyādhipatiriti vyapadiśyate । kayā punarapekṣayā sarvagataḥ sannīśvaro'rbhakaukā aṇīyāṁśca vyapadiśyata iti । nicāyyatvādevamiti brūmaḥ । evam aṇīyastvādiguṇagaṇopeta īśvaraḥ, tatra hṛdayapuṇḍarīke nicāyyo draṣṭavya upadiśyate ; yathā sālagrāme hariḥ । tatrāsya buddhivijñānaṁ grāhakam ; sarvagato'pīśvarastatropāsyamānaḥ prasīdati । vyomavaccaitaddraṣṭavyam । yathā sarvagatamapi sadvyoma sūcīpāśādyapekṣayārbhakauko'ṇīyaśceti vyapadiśyate, evaṁ brahmāpi । tadevaṁ nicāyyatvāpekṣaṁ brahmaṇo'rbhakaukastvamaṇīyastvaṁ ca, na pāramārthikam । tatra yadāśaṅkyate — hṛdayāyatanatvādbrahmaṇo hṛdayānāṁ ca pratiśarīraṁ bhinnatvādbhinnāyatanānāṁ ca śukādīnāmanekatvasāvayavatvānityatvādidoṣadarśanādbrahmaṇo'pi tatprasaṅga iti, tadapi parihṛtaṁ bhavati ॥ 7 ॥
sambhogaprāptiriti cenna vaiśeṣyāt ॥ 8 ॥
vyomavatsarvagatasya brahmaṇaḥ sarvaprāṇihṛdayasambandhāt ,
cidrūpatayā ca śārīrādaviśiṣṭatvāt ,
sukhaduḥkhādisambhogo'pyaviśiṣṭaḥ prasajyeta ;
ekatvācca —
na hi parasmādātmano'nyaḥ kaścidātmā saṁsārī vidyate,
‘nānyo'to'sti vijñātā’ (bṛ. u. 3 । 7 । 23) ityādiśrutibhyaḥ ।
tasmātparasyaiva brahmaṇaḥ sambhogaprāptiriti cet ,
na ;
vaiśeṣyāt ।
na tāvatsarvaprāṇihṛdayasambandhāt cidrūpatayā ca śārīravadbrahmaṇaḥ sambhogaprasaṅgaḥ,
vaiśeṣyāt ।
viśeṣo hi bhavati śārīraparameśvarayoḥ ।
ekaḥ kartā bhoktā dharmādharmādisādhanaḥ sukhaduḥkhādimāṁśca ।
ekastadviparīto'pahatapāpmatvādiguṇaḥ ।
etasmādanayorviśeṣādekasya bhogaḥ,
netarasya ।
yadi ca sannidhānamātreṇa vastuśaktimanāśritya kāryasambandho'bhyupagamyeta,
ākāśādīnāmapi dāhādiprasaṅgaḥ ।
sarvagatānekātmavādināmapi samāvetau codyaparihārau ।
yadapyekatvādbrahmaṇa ātmāntarābhāvācchārīrasya bhogena brahmaṇo bhogaprasaṅga iti,
atra vadāmaḥ —
idaṁ tāvaddevānāṁpriyaḥ praṣṭavyaḥ —
kathamayaṁ tvayātmāntarābhāvo'dhyavasita iti । ‘
tattvamasi’ ‘
ahaṁ brahmāsmi’ ‘
nānyo'to'sti vijñātā’
ityādiśāstrebhya iti cet ,
yathāśāstraṁ tarhi śāstrīyo'rthaḥ pratipattavyaḥ,
na tatrārdhajaratīyaṁ labhyam ।
śāstraṁ ca ‘
tattvamasi’
ityapahatapāpmatvādiviśeṣaṇaṁ brahma śārīrasyātmatvenopadiśacchārīrasyaiva tāvadupabhoktṛtvaṁ vārayati ।
kutastadupabhogena brahmaṇa upabhogaprasaṅgaḥ ।
athāgṛhītaṁ śārīrasya brahmaṇaikatvam ,
tadā mithyājñānanimittaḥ śārīrasyopabhogaḥ ;
na tena paramārtharūpasya brahmaṇaḥ saṁsparśaḥ ।
na hi bālaistalamalinatādibhirvyomni vikalpyamāne talamalinatādiviśiṣṭameva paramārthato vyoma bhavati ।
tadāha —
na,
vaiśeṣyāditi naikatve'pi śārīrasyopabhogena brahmaṇa upabhogaprasaṅgaḥ,
vaiśeṣyāt ।
viśeṣo hi bhavati mithyājñānasamyagjñānayoḥ ।
mithyājñānakalpita upabhogaḥ,
samyagjñānadṛṣṭamekatvam ।
na ca mithyājñānakalpitenopabhogena samyagjñānadṛṣṭaṁ vastu saṁspṛśyate ।
tasmānnopabhogagandho'pi śakya īśvarasya kalpayitum ॥ 8 ॥
attā carācaragrahaṇāt ॥ 9 ॥
attātra paramātmā bhavitumarhati । kutaḥ ? carācaragrahaṇāt । carācaraṁ hi sthāvarajaṅgamaṁ mṛtyūpasecanamihādyatvena pratīyate ; tādṛśasya cādyasya na paramātmano'nyaḥ kārtsnyenāttā sambhavati । paramātmā tu vikārajātamupasaṁharansarvamattītyupapadyate । nanviha carācaragrahaṇaṁ nopalabhyate , kathaṁ siddhavaccarācaragrahaṇaṁ hetutvenopādīyate ? naiṣa doṣaḥ, mṛtyūpasecanatvenehādyatvena sarvasya prāṇinikāyasya pratīyamānatvāt , brahmakṣatrayośca prādhānyātpradarśanārthatvopapatteḥ । yattu paramātmano'pi nāttṛtvaṁ sambhavati ‘anaśnannanyo'bhicākaśīti’ iti darśanāditi, atrocyate — karmaphalabhogasya pratiṣedhakametaddarśanam , tasya sannihitatvāt । na vikārasaṁhārasya pratiṣedhakam , sarvavedānteṣu sṛṣṭisthitisaṁhārakāraṇatvena brahmaṇaḥ prasiddhatvāt । tasmātparamātmaivehāttā bhavitumarhati ॥ 9 ॥
guhāṁ praviṣṭāvātmānau hi taddarśanāt ॥ 11 ॥
kiṁ tāvatprāptam ?
buddhikṣetrajñāviti ।
kutaḥ ? ‘
guhāṁ praviṣṭau’
iti viśeṣaṇāt ।
yadi śarīraṁ guhā,
yadi vā hṛdayam ,
ubhayathāpi buddhikṣetrajñau guhāṁ praviṣṭāvupapadyete ।
na ca sati sambhave sarvagatasya brahmaṇo viśiṣṭadeśatvaṁ yuktaṁ kalpayitum । ‘
sukṛtasya loke’
iti ca karmagocarānatikramaṁ darśayati ।
paramātmā tu na sukṛtasya vā duṣkṛtasya vā gocare vartate,
‘na karmaṇā vardhate no kanīyān’ (bṛ. u. 4 । 4 । 23) iti śruteḥ । ‘
chāyātapau’
iti ca cetanācetanayornirdeśa upapadyate,
chāyātapavatparasparavilakṣaṇatvāt ।
tasmādbuddhikṣetrajñāvihocyeyātāmityevaṁ prāpte brūmaḥ —
vijñānātmaparamātmānāvihocyeyātām ।
kasmāt ?
ātmānau hi tāvubhāvapi cetanau samānasvabhāvau ।
saṁkhyāśravaṇe ca samānasvabhāveṣveva loke pratītirdṛśyate । ‘
asya gordvitīyo'nveṣṭavyaḥ’
ityukte,
gaureva dvitīyo'nviṣyate,
nāśvaḥ puruṣo vā ।
tadiha ṛtapānena liṅgena niścite vijñānātmani dvitīyānveṣaṇāyāṁ samānasvabhāvaścetanaḥ paramātmaiva pratīyate ।
nanūktaṁ guhāhitatvadarśanānna paramātmā pratyetavya iti ;
guhāhitatvadarśanādeva paramātmā pratyetavya iti vadāmaḥ ।
guhāhitatvaṁ tu śrutismṛtiṣvasakṛtparamātmana eva dṛśyate —
‘guhāhitaṁ gahvareṣṭhaṁ purāṇam’ (ka. u. 1 । 2 । 12) ‘yo veda nihitaṁ guhāyāṁ parame vyoman’ (tai. u. 2 । 1 । 1) ‘
ātmānamanviccha guhāṁ praviṣṭam’
ityādyāsu ।
sarvagatasyāpi brahmaṇa upalabdhyartho deśaviśeṣopadeśo na virudhyata ityetadapyuktameva ।
sukṛtalokavartitvaṁ tu cchatritvavadekasminnapi vartamānamubhayoraviruddham । ‘
chāyātapau’
ityapyaviruddham ;
chāyātapavatparasparavilakṣaṇatvātsaṁsāritvāsaṁsāritvayoḥ,
avidyākṛtatvātsaṁsāritvasya pāramārthikatvāccāsaṁsāritvasya ।
tasmādvijñānātmaparamātmānau guhāṁ praviṣṭau gṛhyete ॥ 11 ॥
kutaśca vijñānātmaparamātmānau gṛhyete ? —
viśeṣaṇācca ॥ 12 ॥
apara āha — ‘
dvā suparṇā’
iti neyamṛgasyādhikaraṇasya siddhāntaṁ bhajate,
paiṅgirahasyabrāhmaṇenānyathā vyākhyātatvāt — ‘
tayoranyaḥ pippalaṁ svādvattīti sattvamanaśnannanyo'bhicākaśītītyanaśnannanyo'bhipaśyati jñastāvetau sattvakṣetrajñau’
iti ।
sattvaśabdo jīvaḥ kṣetrajñaśabdaḥ paramātmeti yaducyate,
tanna ;
sattvakṣetrajñaśabdayorantaḥkaraṇaśārīraparatayā prasiddhatvāt ।
tatraiva ca vyākhyātatvāt — ‘
tadetatsattvaṁ yena svapnaṁ paśyati,
atha yo'yaṁ śārīra upadraṣṭā sa kṣetrajñastāvetau sattvakṣetrajñau’
iti ।
nāpyasyādhikaraṇasya pūrvapakṣaṁ bhajate ।
na hyatra śārīraḥ kṣetrajñaḥ kartṛtvabhoktṛtvādinā saṁsāradharmeṇopeto vivakṣyate ।
kathaṁ tarhi ?
sarvasaṁsāradharmātīto brahmasvabhāvaścaitanyamātrasvarūpaḥ ; ‘
anaśnannanyo'bhicākaśītītyanaśnannanyo'bhipaśyati jñaḥ’
iti vacanāt , ‘
tattvamasi’
‘kṣetrajñaṁ cāpi māṁ viddhi’ (bha. gī. 13 । 2) ityādiśrutismṛtibhyaśca ।
tāvatā ca vidyopasaṁhāradarśanamevamevāvakalpate, ‘
tāvetau sattvakṣetrajñau na ha vā evaṁvidi kiñcana raja ādhvaṁsate’
ityādi ।
kathaṁ punarasminpakṣe ‘
tayoranyaḥ pippalaṁ svādvattīti sattvam’
ityacetane sattve bhoktṛtvavacanamiti,
ucyate —
neyaṁ śrutiracetanasya sattvasya bhoktṛtvaṁ vakṣyāmīti pravṛttā —
kiṁ tarhi ? —
cetanasya kṣetrajñasyābhoktṛtvaṁ brahmasvabhāvatāṁ ca vakṣyāmīti ।
tadarthaṁ sukhaduḥkhādivikriyāvati sattve bhoktṛtvamadhyāropayati ।
idaṁ hi kartṛtvaṁ bhoktṛtvaṁ ca sattvakṣetrajñayoritaretarasvabhāvāvivekakṛtaṁ kalpyate ।
paramārthatastu nānyatarasyāpi sambhavati,
acetanatvātsattvasya,
avikriyatvācca kṣetrajñasya ।
avidyāpratyupasthāpitasvabhāvatvācca sattvasya sutarāṁ na sambhavati ।
tathā ca śrutiḥ —
‘yatra vā anyadiva syāttatrānyo'nyatpaśyet’ (bṛ. u. 4 । 5 । 15) ityādinā svapnadṛṣṭahastyādivyavahāravadavidyāviṣaya eva kartṛtvādivyavahāraṁ darśayati ।
‘yatra tvasya sarvamātmaivābhūttatkena kaṁ paśyet’ (bṛ. u. 4 । 5 । 15) ityādinā ca vivekinaḥ kartṛtvādivyavahāraṁ nivārayati ॥ 12 ॥
sthānādivyapadeśācca ॥ 14 ॥
kathaṁ punarākāśavatsarvagatasya brahmaṇo'kṣyalpaṁ sthānamupapadyata iti,
atrocyate —
bhavedeṣānavakaॢptiḥ,
yadyetadevaikaṁ sthānamasya nirdiṣṭaṁ bhavet ।
santi hyanyānyapi pṛthivyādīni sthānānyasya nirdiṣṭāni —
‘yaḥ pṛthivyāṁ tiṣṭhan’ (bṛ. u. 3 । 7 । 3) ityādinā ।
teṣu hi cakṣurapi nirdiṣṭam ‘
yaścakṣuṣi tiṣṭhan’
iti ।
sthānādivyapadeśādityādigrahaṇenaitaddarśayati —
na kevalaṁ sthānamevaikamanucitaṁ brahmaṇo nirdiśyate ।
kiṁ tarhi ?
nāma rūpamityevaṁjātīyakamapyanāmarūpasya brahmaṇo'nucitaṁ nirdiśyamānaṁ dṛśyate —
‘tasyoditi nāma’ (chā. u. 1 । 6 । 7) ‘
hiraṇyaśmaśruḥ’
ityādi ।
nirguṇamapi sadbrahma nāmarūpagatairguṇaiḥ saguṇamupāsanārthaṁ tatra tatropadiśyata ityetadapyuktameva ।
sarvagatasyāpi brahmaṇa upalabdhyarthaṁ sthānaviśeṣo na virudhyate,
sālagrāma iva viṣṇorityetadapyuktameva ॥ 14 ॥
sukhaviśiṣṭābhidhānādeva ca ॥ 15 ॥
api ca naivātra vivaditavyam —
kiṁ brahmāsminvākye'bhidhīyate,
na veti ।
sukhaviśiṣṭābhidhānādeva brahmatvaṁ siddham ।
sukhaviśiṣṭaṁ hi brahma yadvākyopakrame prakrāntam ‘prāṇo brahma kaṁ brahma khaṁ brahma’ (chā. u. 4 । 10 । 4) iti,
tadevehābhihitam ;
prakṛtaparigrahasya nyāyyatvāt ,
‘ācāryastu te gatiṁ vaktā’ (chā. u. 4 । 14 । 1) iti ca gatimātrābhidhānapratijñānāt ।
kathaṁ punarvākyopakrame sukhaviśiṣṭaṁ brahma vijñāyata iti,
ucyate —
‘prāṇo brahma kaṁ brahma khaṁ brahma’ (chā. u. 4 । 10 । 4) ityetadagnīnāṁ vacanaṁ śrutvopakosala uvāca — ‘
vijānāmyahaṁ yatprāṇo brahma,
kaṁ ca tu khaṁ ca na vijānāmi’
iti ।
tatredaṁ prativacanam — ‘
yadvāva kaṁ tadeva khaṁ yadeva khaṁ tadeva kam’
iti ।
tatra khaṁśabdo bhūtākāśe nirūḍho loke ।
yadi tasya viśeṣaṇatvena kaṁśabdaḥ sukhavācī nopādīyeta,
tathā sati kevale bhūtākāśe brahmaśabdo nāmādiṣviva pratīkābhiprāyeṇa prayukta iti pratītiḥ syāt ।
tathā kaṁśabdasya viṣayendriyasamparkajanite sāmaye sukhe prasiddhatvāt ,
yadi tasya khaṁśabdo viśeṣaṇatvena nopādīyeta ;
laukikaṁ sukhaṁ brahmeti pratītiḥ syāt ।
itaretaraviśeṣitau tu kaṁkhaṁśabdau sukhātmakaṁ brahma gamayataḥ ।
tatra dvitīye brahmaśabde'nupādīyamāne ‘
kaṁ khaṁ brahma’
ityevocyamāne kaṁśabdasya viśeṣaṇatvenaivopayuktatvātsukhasya guṇasyādhyeyatvaṁ syāt ;
tanmā bhūt —
ityubhayoḥ kaṁkhaṁśabdayorbrahmaśabdaśirastvam — ‘
kaṁ brahma khaṁ brahma’
iti ।
iṣṭaṁ hi sukhasyāpi guṇasya guṇivaddhyeyatvam ।
tadevaṁ vākyopakrame sukhaviśiṣṭaṁ brahmopadiṣṭam ।
pratyekaṁ ca gārhapatyādayo'gnayaḥ svaṁ svaṁ mahimānamupadiśya ‘
eṣā somya te'smadvidyātmavidyā ca’
ityupasaṁharantaḥ pūrvatra brahma nirdiṣṭamiti jñāpayanti । ‘
ācāryastu te gatiṁ vaktā’
iti ca gatimātrābhidhānapratijñānamarthāntaravivakṣāṁ vārayati ।
‘yathā puṣkarapalāśa āpo na śliṣyanta evamevaṁvidi pāpaṁ karma na śliṣyate’ (chā. u. 4 । 14 । 3) iti cākṣisthānaṁ puruṣaṁ vijānataḥ pāpmanānupaghātaṁ bruvannakṣisthānasya puruṣasya brahmatvaṁ darśayati ।
tasmātprakṛtasyaiva brahmaṇo'kṣisthānatāṁ saṁyadvāmatvādiguṇatāṁ coktvā arcirādikāṁ tadvido gatiṁ vakṣyāmītyupakramate —
‘ya eṣo'kṣiṇi puruṣo dṛśyata eṣa ātmeti hovāca’ (chā. u. 4 । 15 । 1) iti ॥ 15 ॥
śrutopaniṣatkagatyabhidhānācca ॥ 16 ॥
anavasthiterasambhavācca netaraḥ ॥ 17 ॥
yatpunaruktaṁ chāyātmā,
vijñānātmā,
devatātmā vā syādakṣisthāna iti,
atrocyate —
na cchāyātmādiritara iha grahaṇamarhati ।
kasmāt ?
anavasthiteḥ ।
na tāvacchāyātmanaścakṣuṣi nityamavasthānaṁ sambhavati ।
yadaiva hi kaścitpuruṣaścakṣurāsīdati,
tadā cakṣuṣi puruṣacchāyā dṛśyate ;
apagate tasminna dṛśyate । ‘
ya eṣo'kṣiṇi puruṣaḥ’
iti ca śrutiḥ sannidhānātsvacakṣuṣi dṛśyamānaṁ puruṣamupāsyatvenopadiśati ।
na copāsanākāle cchāyākaraṁ kañcitpuruṣaṁ cakṣuḥsamīpe sannidhāpyopāsta iti yuktaṁ kalpayitum ।
‘asyaiva śarīrasya nāśamanveṣa naśyati’ (chā. u. 8 । 9 । 1) iti śrutiśchāyātmano'pyanavasthitatvaṁ darśayati ।
asambhavācca tasminnamṛtatvādīnāṁ guṇānāṁ na cchāyātmani pratītiḥ ।
tathā vijñānātmano'pi sādhāraṇe kṛtsnaśarīrendriyasambandhe sati na cakṣuṣyevāvasthitatvaṁ śakyaṁ vaktum ।
brahmaṇastu sarvavyāpino'pi dṛṣṭa upalabdhyartho hṛdayādideśaviśeṣasambandhaḥ ।
samānaśca vijñānātmanyapyamṛtatvādīnāṁ guṇānāmasambhavaḥ ।
yadyapi vijñānātmā paramātmano'nanya eva,
tathāpyavidyākāmakarmakṛtaṁ tasminmartyatvamadhyāropitaṁ bhayaṁ cetyamṛtatvābhayatve nopapadyete ।
saṁyadvāmatvādayaścaitasminnanaiśvaryādanupapannā eva ।
devatātmanastu ‘
raśmibhireṣo'sminpratiṣṭhitaḥ’
iti śruteḥ yadyapi cakṣuṣyavasthānaṁ syāt ,
tathāpyātmatvaṁ tāvanna sambhavati,
parāgrūpatvāt ।
amṛtatvādayo'pi na sambhavanti,
utpattipralayaśravaṇāt ।
amaratvamapi devānāṁ cirakālāvasthānāpekṣam ।
aiśvaryamapi parameśvarāyattam ,
na svābhāvikam ;
‘bhīṣāsmādvātaḥ pavate । bhīṣodeti sūryaḥ । bhīṣāsmādagniścendraśca । mṛtyurdhāvati pañcamaḥ’ (tai. u. 2 । 8 । 1) iti mantravarṇāt ।
tasmātparameśvara evāyamakṣisthānaḥ pratyetavyaḥ ।
asmiṁśca pakṣe ‘
dṛśyate’
iti prasiddhavadupādānaṁ śāstrādyapekṣaṁ vidvadviṣayaṁ prarocanārthamiti vyākhyeyam ॥ 17 ॥
antaryāmyadhidaivādiṣu taddharmavyapadeśāt ॥ 18 ॥
yo'ntaryāmyadhidaivādiṣu śrūyate, sa paramātmaiva syāt , nānya iti । kutaḥ ? taddharmavyapadeśāt । tasya hi paramātmano dharmā iha nirdiśyamānā dṛśyante । pṛthivyādi tāvadadhidaivādibhedabhinnaṁ samastaṁ vikārajātamantastiṣṭhanyamayatīti paramātmano yamayitṛtvaṁ dharma upapadyate ; sarvavikārakāraṇatve sati sarvaśaktyupapatteḥ । ‘eṣa ta ātmāntaryāmyamṛtaḥ’ iti cātmatvāmṛtatve mukhye paramātmana upapadyete । ‘yaṁ pṛthivī na veda’ iti ca pṛthivīdevatāyā avijñeyamantaryāmiṇaṁ bruvandevatātmano'nyamantaryāmiṇaṁ darśayati । pṛthivī devatā hyahamasmi pṛthivītyātmānaṁ vijānīyāt । tathā ‘adṛṣṭo'śrutaḥ’ ityādivyapadeśo rūpādivihīnatvātparamātmana upapadyata iti । yattvakāryakaraṇasya paramātmano yamayitṛtvaṁ nopapadyata iti, naiṣa doṣaḥ ; yānniyacchati tatkāryakaraṇaireva tasya kāryakaraṇavattvopapatteḥ । tasyāpyanyo niyantetyanavasthādoṣaśca na sambhavati, bhedābhāvāt । bhede hi satyanavasthādoṣopapattiḥ । tasmātparamātmaivāntaryāmī ॥ 18 ॥
na ca smārtamataddharmābhilāpāt ॥ 19 ॥
syādetat —
adṛṣṭatvādayo dharmāḥ sāṁkhyasmṛtikalpitasya pradhānasyāpyupapadyante,
rūpādihīnatayā tasya tairabhyupagamāt ।
‘apratarkyamavijñeyaṁ prasuptamiva sarvataḥ’ (manu. 1 । 5) iti hi smaranti ।
tasyāpi niyantṛtvaṁ sarvavikārakāraṇatvādupapadyate ।
tasmātpradhānamantaryāmiśabdaṁ syāt ।
‘īkṣaternāśabdam’ (bra. sū. 1 । 1 । 5) ityatra nirākṛtamapi sat pradhānamihādṛṣṭatvādivyapadeśasambhavena punarāśaṅkyate ।
ata uttaramucyate —
na ca smārtaṁ pradhānamantaryāmiśabdaṁ bhavitumarhati ।
kasmāt ?
ataddharmābhilāpāt ।
yadyapyadṛṣṭatvādivyapadeśaḥ pradhānasya sambhavati,
tathāpi na draṣṭṛtvādivyapadeśaḥ sambhavati,
pradhānasyācetanatvena tairabhyupagamāt ।
‘adṛṣṭo draṣṭāśrutaḥ śrotāmato mantāvijñāto vijñātā’ (bṛ. u. 3 । 7 । 23) iti hi vākyaśeṣa iha bhavati ।
ātmatvamapi na pradhānasyopapadyate ॥ 19 ॥
yadi pradhānamātmatvadraṣṭṛtvādyasambhavānnāntaryāmyabhyupagamyate,
śārīrastarhyantaryāmī bhavatu ।
śārīro hi cetanatvāddraṣṭā śrotā mantā vijñātā ca bhavati,
ātmā ca pratyaktvāt ।
amṛtaśca,
dharmādharmaphalopabhogopapatteḥ ।
adṛṣṭatvādayaśca dharmāḥ śārīre suprasiddhāḥ ;
darśanādikriyāyāḥ kartari pravṛttivirodhāt ,
‘na dṛṣṭerdraṣṭāraṁ paśyeḥ’ (bṛ. u. 3 । 4 । 2) ityādiśrutibhyaśca ।
tasya ca kāryakaraṇasaṅghātamantaryamayituṁ śīlam ,
bhoktṛtvāt ।
tasmācchārīro'ntaryāmītyata uttaraṁ paṭhati —
śārīraścobhaye'pi hi bhedenainamadhīyate ॥ 20 ॥
neti pūrvasūtrādanuvartate ।
śārīraśca nāntaryāmī syāt ।
kasmāt ?
yadyapi draṣṭṛtvādayo dharmāstasya sambhavanti,
tathāpi ghaṭākāśavadupādhiparicchinnatvānna kārtsnyena pṛthivyādiṣvantaravasthātuṁ niyantuṁ ca śaknoti ।
api cobhaye'pi hi śākhinaḥ kāṇvā mādhyandināścāntaryāmiṇo bhedenainaṁ śārīraṁ pṛthivyādivadadhiṣṭhānatvena niyamyatvena cādhīyate —
‘yo vijñāne tiṣṭhan’ (bṛ. u. 3 । 7 । 22) iti kāṇvāḥ । ‘
ya ātmani tiṣṭhan’
iti mādhyandināḥ । ‘
ya ātmani tiṣṭhan’
ityasmiṁstāvat pāṭhe bhavatyātmaśabdaḥ śārīrasya vācakaḥ । ‘
yo vijñāne tiṣṭhan’
ityasminnapi pāṭhe vijñānaśabdena śārīra ucyate,
vijñānamayo hi śārīra iti ।
tasmācchārīrādanya īśvaro'ntaryāmīti siddham ।
kathaṁ punarekasmindehe dvau draṣṭārāvupapadyete —
yaścāyamīśvaro'ntaryāmī,
yaścāyamitaraḥ śārīraḥ ?
kā punarihānupapattiḥ ? ‘
nānyo'to'sti draṣṭā’
ityādiśrutivacanaṁ virudhyeta ।
atra hi prakṛtādantaryāmiṇo'nyaṁ draṣṭāraṁ śrotāraṁ mantāraṁ vijñātāraṁ cātmānaṁ pratiṣedhati ।
niyantrantarapratiṣedhārthametadvacanamiti cet ,
na ;
niyantrantarāprasaṅgādaviśeṣaśravaṇācca ।
atrocyate —
avidyāpratyupasthāpitakāryakaraṇopādhinimitto'yaṁ śārīrāntaryāmiṇorbhedavyapadeśaḥ,
na pāramārthikaḥ ।
eko hi pratyagātmā bhavati,
na dvau pratyagātmānau sambhavataḥ ।
ekasyaiva tu bhedavyavahāra upādhikṛtaḥ,
yathā ghaṭākāśo mahākāśa iti ।
tataśca jñātṛjñeyādibhedaśrutayaḥ pratyakṣādīni ca pramāṇāni saṁsārānubhavo vidhipratiṣedhaśāstraṁ ceti sarvametadupapadyate ।
tathā ca śrutiḥ — ‘
yatra hi dvaitamiva bhavati taditara itaraṁ paśyati’
ityavidyāviṣaye sarvaṁ vyavahāraṁ darśayati । ‘
yatra tvasya sarvamātmaivābhūttatkena kaṁ paśyet’
iti vidyāviṣaye sarvaṁ vyavahāraṁ vārayati ॥ 20 ॥
adṛśyatvādiguṇako dharmokteḥ ॥ 21 ॥
‘atha parā yayā tadakṣaramadhigamyate’ (mu. u. 1 । 1 । 5)‘yattadadreśyamagrāhyamagotramavarṇamacakṣuḥśrotraṁ tadapāṇipādam , nityaṁ vibhuṁ sarvagataṁ susūkṣmaṁ tadavyayaṁ yadbhūtayoniṁ paripaśyanti dhīrāḥ’ (mu. u. 1 । 1 । 6) iti śrūyate ।
tatra saṁśayaḥ —
kimayamadṛśyatvādiguṇako bhūtayoniḥ pradhānaṁ syāt ,
uta śārīraḥ,
āhosvitparameśvara iti ।
tatra pradhānamacetanaṁ bhūtayoniriti yuktam ,
acetanānāmeva tatra dṛṣṭāntatvenopādānāt ।
‘yathorṇanābhiḥ sṛjate gṛhṇate ca yathā pṛthivyāmoṣadhayaḥ sambhavanti । yathā sataḥ puruṣātkeśalomāni tathākṣarātsambhavatīha viśvam’ (mu. u. 1 । 1 । 7) iti ।
nanūrṇanābhiḥ puruṣaśca cetanāviha dṛṣṭāntatvenopāttau ;
neti brūmaḥ ।
na hi kevalasya cetanasya tatra sūtrayonitvaṁ keśalomayonitvaṁ vāsti ।
cetanādhiṣṭhitaṁ hyacetanamūrṇanābhiśarīraṁ sūtrasya yoniḥ,
puruṣaśarīraṁ ca keśalomnāmiti prasiddham ।
api ca pūrvatrādṛṣṭatvādyabhilāpasambhave'pi draṣṭṛtvādyabhilāpāsambhavānna pradhānamabhyupagatam ।
iha tvadṛśyatvādayo dharmāḥ pradhāne sambhavanti ।
na cātra virudhyamāno dharmaḥ kaścidabhilapyate ।
nanu ‘yaḥ sarvajñaḥ sarvavit’ (mu. u. 1 । 1 । 9) ityayaṁ vākyaśeṣo'cetane pradhāne na sambhavati,
kathaṁ pradhānaṁ bhūtayoniḥ pratijñāyata iti ;
atrocyate — ‘
yayā tadakṣaramadhigamyate’ ‘
yattadadreśyam’
ityakṣaraśabdenādṛśyatvādiguṇakaṁ bhūtayoniṁ śrāvayitvā,
punarante śrāvayiṣyati —
‘akṣarātparataḥ paraḥ’ (mu. u. 2 । 1 । 2) iti ।
tatra yaḥ paro'kṣarācchrutaḥ,
sa sarvajñaḥ sarvavitsambhaviṣyati ।
pradhānameva tvakṣaraśabdanirdiṣṭaṁ bhūtayoniḥ ।
yadā tu yoniśabdo nimittavācī,
tadā śārīro'pi bhūtayoniḥ syāt ,
dharmādharmābhyāṁ bhūtajātasyopārjanāditi ।
evaṁ prāpte abhidhīyate —
yo'yamadṛśyatvādiguṇako bhūtayoniḥ,
sa parameśvara eva syāt ,
nānya iti ।
kathametadavagamyate ?
dharmokteḥ ।
parameśvarasya hi dharma ihocyamāno dṛśyate — ‘
yaḥ sarvajñaḥ sarvavit’
iti ।
na hi pradhānasyācetanasya śārīrasya vopādhiparicchinnadṛṣṭeḥ sarvajñatvaṁ sarvavittvaṁ vā sambhavati ।
nanvakṣaraśabdanirdiṣṭādbhūtayoneḥ parasyaiva etatsarvajñatvaṁ sarvavittvaṁ ca,
na bhūtayoniviṣayamityuktam ;
atrocyate —
naivaṁ sambhavati ;
yatkāraṇam ‘
akṣarātsambhavatīha viśvam’
iti prakṛtaṁ bhūtayonimiha jāyamānaprakṛtitvena nirdiśya,
anantaramapi jāyamānaprakṛtitvenaiva sarvajñaṁ nirdiśati — ‘
yaḥ sarvajñaḥ sarvavidyasya jñānamayaṁ tapaḥ ।
tasmādetadbrahma nāma rūpamannaṁ ca jāyate’
iti ।
tasmānnirdeśasāmyena pratyabhijñāyamānatvātprakṛtasyaivākṣarasya bhūtayoneḥ sarvajñatvaṁ sarvavittvaṁ ca dharma ucyata iti gamyate । ‘
akṣarātparataḥ paraḥ’
ityatrāpi na prakṛtādbhūtayonerakṣarātparaḥ kaścidabhidhīyate ।
kathametadavagamyate ?
‘yenākṣaraṁ puruṣaṁ veda satyaṁ provāca tāṁ tattvato brahmavidyām’ (mu. u. 1 । 2 । 13) iti prakṛtasyaivākṣarasya bhūtayoneradṛśyatvādiguṇakasya vaktavyatvena pratijñātatvāt ।
kathaṁ tarhi ‘
akṣarātparataḥ paraḥ’
iti vyapadiśyata iti,
uttarasūtre tadvakṣyāmaḥ ।
api cātra dve vidye veditavye ukte — ‘
parā caivāparā ca’
iti ।
tatrāparāmṛgvedādilakṣaṇāṁ vidyāmuktvā bravīti ‘
atha parā yayā tadakṣaramadhigamyate’
ityādi ।
tatra parasyā vidyāyā viṣayatvenākṣaraṁ śrutam ।
yadi punaḥ parameśvarādanyadadṛśyatvādiguṇakamakṣaraṁ parikalpyeta,
neyaṁ parā vidyā syāt ।
parāparavibhāgo hyayaṁ vidyayoḥ abhyudayaniḥśreyasaphalatayā parikalpyate ।
na ca pradhānavidyā niḥśreyasaphalā kenacidabhyupagamyate ।
tisraśca vidyāḥ pratijñāyeran,
tvatpakṣe'kṣarādbhūtayoneḥ parasya paramātmanaḥ pratipādyamānatvāt ।
dve eva tu vidye veditavye iha nirdiṣṭe ।
‘kasminnu bhagavo vijñāte sarvamidaṁ vijñātaṁ bhavati’ (mu. u. 1 । 1 । 3) iti caikavijñānena sarvavijñānāpekṣaṇaṁ sarvātmake brahmaṇi vivakṣyamāṇe'vakalpate,
nācetanamātraikāyatane pradhāne,
bhogyavyatirikte vā bhoktari ।
api ca ‘sa brahmavidyāṁ sarvavidyāpratiṣṭhāmatharvāya jyeṣṭhaputrāya prāha’ (mu. u. 1 । 1 । 1) iti brahmavidyāṁ prādhānyenopakramya parāparavibhāgena parāṁ vidyāmakṣarādhigamanīṁ darśayan tasyā brahmavidyātvaṁ darśayati ।
sā ca brahmavidyāsamākhyā tadadhigamyasya akṣarasyābrahmatve bādhitā syāt ।
aparā ṛgvedādilakṣaṇā karmavidyā brahmavidyopakrame upanyasyate brahmavidyāpraśaṁsāyai —
‘plavā hyete adṛḍhā yajñarūpā aṣṭādaśoktamavaraṁ yeṣu karma । etacchreyo ye'bhinandanti mūḍhā jarāmṛtyuṁ te punarevāpi yanti’ (mu. u. 1 । 2 । 7) ityevamādinindāvacanāt ।
ninditvā cāparāṁ vidyāṁ tato viraktasya paravidyādhikāraṁ darśayati —
‘parīkṣya lokānkarmacitānbrāhmaṇo nirvedamāyānnāstyakṛtaḥ kṛtena । tadvijñānārthaṁ sa gurumevābhigacchetsamitpāṇiḥ śrotriyaṁ brahmaniṣṭham’ (mu. u. 1 । 2 । 12) iti ।
yattūktam —
acetanānāṁ pṛthivyādīnāṁ dṛṣṭāntatvenopādānāddārṣṭāntikenāpyacetanenaiva bhūtayoninā bhavitavyamiti,
tadayuktam ;
na hi dṛṣṭāntadārṣṭāntikayoratyantasāmyena bhavitavyamiti niyamo'sti ;
api ca sthūlāḥ pṛthivyādayo dṛṣṭāntatvenopāttā iti na sthūla eva dārṣṭāntiko bhūtayonirabhyupagamyate ।
tasmādadṛśyatvādiguṇako bhūtayoniḥ parameśvara eva ॥ 21 ॥
viśeṣaṇabhedavyapadeśābhyāṁ ca netarau ॥ 22 ॥
itaśca parameśvara eva bhūtayoniḥ,
netarau —
śārīraḥ pradhānaṁ vā ।
kasmāt ?
viśeṣaṇabhedavyapadeśābhyām ।
viśinaṣṭi hi prakṛtaṁ bhūtayoniṁ śārīrādvilakṣaṇatvena —
‘divyo hyamūrtaḥ puruṣaḥ sabāhyābhyantaro hyajaḥ । aprāṇo hyamanāḥ śubhraḥ’ (mu. u. 2 । 1 । 2) iti ।
na hyetaddivyatvādiviśeṣaṇam avidyāpratyupasthāpitanāmarūpaparicchedābhimāninaḥ taddharmānsvātmani kalpayataḥ śārīrasyopapadyate ।
tasmātsākṣādaupaniṣadaḥ puruṣa ihocyate ।
tathā pradhānādapi prakṛtaṁ bhūtayoniṁ bhedena vyapadiśati — ‘
akṣarātparataḥ paraḥ’
iti ।
akṣaramavyākṛtaṁ nāmarūpabījaśaktirūpaṁ bhūtasūkṣmamīśvarāśrayaṁ tasyaivopādhibhūtam ,
sarvasmādvikārātparo yo'vikāraḥ,
tasmātparataḥ paraḥ iti bhedena vyapadiśan paramātmānamiha vivakṣitaṁ darśayati ।
nātra pradhānaṁ nāma kiñcitsvatantraṁ tattvamabhyupagamya,
tasmādbhedavyapadeśa ucyate ।
kiṁ tarhi ?
yadi pradhānamapi kalpyamānaṁ śrutyavirodhenāvyākṛtādiśabdavācyaṁ bhūtasūkṣmaṁ parikalpyeta,
parikalpyatām ।
tasmādbhedavyapadeśāt parameśvaro bhūtayonirityetadiha pratipādyate ॥ 22 ॥
kutaśca parameśvaro bhūtayoniḥ ? —
rūpopanyāsācca ॥ 23 ॥
api ca ‘
akṣarātparataḥ paraḥ’
ityasyānantaram ‘
etasmājjāyate prāṇaḥ’
iti prāṇaprabhṛtīnāṁ pṛthivīparyantānāṁ tattvānāṁ sargamuktvā,
tasyaiva bhūtayoneḥ sarvavikārātmakaṁ rūpamupanyasyamānaṁ paśyāmaḥ —
‘agnirmūrdhā cakṣuṣī candrasūryau diśaḥ śrotre vāgvivṛtāśca vedāḥ । vāyuḥ prāṇo hṛdayaṁ viśvamasya padbhyāṁ pṛthivī hyeṣa sarvabhūtāntarātmā’ (mu. u. 2 । 1 । 4) iti ।
tacca parameśvarasyaivocitam ,
sarvavikārakāraṇatvāt ;
na śārīrasya tanumahimnaḥ ;
nāpi pradhānasya ayaṁ rūpopanyāsaḥ sambhavati,
sarvabhūtāntarātmatvāsambhavāt ।
tasmātparameśvara eva bhūtayoniḥ,
netarāviti gamyate ।
kathaṁ punarbhūtayonerayaṁ rūpopanyāsa iti gamyate ?
prakaraṇāt , ‘
eṣaḥ’
iti ca prakṛtānukarṣaṇāt ।
bhūtayoniṁ hi prakṛtya ‘
etasmājjāyate prāṇaḥ’ ‘
eṣa sarvabhūtāntarātmā’
iti vacanaṁ bhūtayoniviṣayameva bhavati ;
yathā upādhyāyaṁ prakṛtya ‘
etasmādadhīṣva,
eṣa vedavedāṅgapāragaḥ’
iti vacanamupādhyāyaviṣayaṁ bhavati,
tadvat ।
kathaṁ punaradṛśyatvādiguṇakasya bhūtayonervigrahavadrūpaṁ sambhavati ?
sarvātmatvavivakṣayedamucyate,
na tu vigrahavattvavivakṣayā ityadoṣaḥ, ‘
ahamannam’
‘ahamannādaḥ’ (tai. u. 3 । 10 । 6) ityādivat ॥
anye punarmanyante —
nāyaṁ bhūtayoneḥ rūpopanyāsaḥ,
jāyamānatvenopanyāsāt । ‘
etasmājjāyate prāṇo manaḥ sarvendriyāṇi ca ।
khaṁ vāyurjyotirāpaḥ pṛthivī viśvasya dhāriṇī’
iti hi pūrvatra prāṇādi pṛthivyantaṁ tattvajātaṁ jāyamānatvena niradikṣat ।
uttaratrāpi ca ‘
tasmādagniḥ samidho yasya sūryaḥ’
ityevamādi ‘
ataśca sarvā oṣadhayo rasaśca’
ityevamantaṁ jāyamānatvenaiva nirdekṣyati ।
ihaiva kathamakasmādantarāle bhūtayoneḥ rūpamupanyaset ?
sarvātmatvamapi sṛṣṭiṁ parisamāpyopadekṣyati —
‘puruṣa evedaṁ viśvaṁ karma’ (mu. u. 2 । 1 । 10) ityādinā ।
śrutismṛtyośca trailokyaśarīrasya prajāpaterjanmādi nirdiśyamānamupalabhāmahe —
‘hiraṇyagarbhaḥ samavartatāgre bhūtasya jātaḥ patireka āsīt । sa dādhāra pṛthivīṁ dyāmutemāṁ kasmai devāya haviṣā vidhema’ (ṛ. saṁ. 10 । 121 । 1) iti —
samavartateti ajāyatetyarthaḥ —
tathā, ‘
sa vai śarīrī prathamaḥ sa vai puruṣa ucyate ।
ādikartā sa bhūtānāṁ brahmāgre samavartata’
iti ca ।
vikārapuruṣasyāpi sarvabhūtāntarātmatvaṁ sambhavati,
prāṇātmanā sarvabhūtānāmadhyātmamavasthānāt ।
asminpakṣe ‘
puruṣa evedaṁ viśvaṁ karma’
ityādisarvarūpopanyāsaḥ parameśvarapratipattiheturiti vyākhyeyam ॥ 23 ॥
vaiśvānaraḥ sādhāraṇaśabdaviśeṣāt ॥ 24 ॥
‘ko na ātmā kiṁ brahma’ (chā. u. 5 । 11 । 1) iti ‘ātmānamevemaṁ vaiśvānaraṁ sampratyadhyeṣi tameva no brūhi’ (chā. u. 5 । 11 । 6) iti copakramya dyusūryavāyvākāśavāripṛthivīnāṁ sutejastvādiguṇayogamekaikopāsananindayā ca vaiśvānaraṁ pratyeṣāṁ mūrdhādibhāvamupadiśyāmnāyate —
‘yastvetamevaṁ prādeśamātramabhivimānamātmānaṁ vaiśvānaramupāste, sa sarveṣu lokeṣu sarveṣu bhūteṣu sarveṣvātmasvannamatti ;’ (chā. u. 5 । 18 । 1) ‘tasya ha vā etasyātmano vaiśvānarasya mūrdhaiva sutejāścakṣurviśvarūpaḥ prāṇaḥ pṛthagvartmātmā sandeho bahulo vastireva rayiḥ pṛthivyeva pādāvura eva vedirlomāni barhirhṛdayaṁ gārhapatyo mano'nvāhāryapacana āsyamāhavanīyaḥ’ (chā. u. 5 । 18 । 2) ityādi ।
tatra saṁśayaḥ —
kiṁ vaiśvānaraśabdena jāṭharo'gnirupadiśyate,
uta bhūtāgniḥ,
atha tadabhimāninī devatā,
athavā śārīraḥ,
āhosvitparameśvaraḥ iti ।
kiṁ punaratra saṁśayakāraṇam ?
vaiśvānara iti jāṭharabhūtāgnidevatānāṁ sādhāraṇaśabdaprayogāt ,
ātmeti ca śārīraparameśvarayoḥ ।
tatra kasyopādānaṁ nyāyyaṁ kasya vā hānamiti bhavati saṁśayaḥ ।
kiṁ tāvatprāptam ?
jāṭharo'gniriti ;
kutaḥ ?
tatra hi viśeṣeṇa kvacitprayogo dṛśyate —
‘ayamagnirvaiśvānaro yo'yamantaḥ puruṣe yenedamannaṁ pacyate yadidamadyate’ (bṛ. u. 5 । 9 । 1) ityādau ।
agnimātraṁ vā syāt ,
sāmānyenāpi prayogadarśanāt —
‘viśvasmā agniṁ bhuvanāya devā vaiśvānaraṁ ketumahnāmakṛṇvan’ (ṛ. saṁ. 10 । 88 । 12) ityādau ।
agniśarīrā vā devatā syāt ,
tasyāmapi prayogadarśanāt —
‘vaiśvānarasya sumatau syāma rājā hi kaṁ bhuvanānāmabhiśrīḥ’ (ṛ. saṁ. 1 । 98 । 1) ityevamādyāyāḥ śruterdevatāyāmaiśvaryādyupetāyāṁ sambhavāt ।
athātmaśabdasāmānādhikaraṇyādupakrame ca ‘
ko na ātmā kiṁ brahma’
iti kevalātmaśabdaprayogādātmaśabdavaśena vaiśvānaraśabdaḥ pariṇeya ityucyate,
tathāpi śārīra ātmā syāt ;
tasya bhoktṛtvena vaiśvānarasannikarṣāt ,
prādeśamātramiti ca viśeṣaṇasya tasminnupādhiparicchinne sambhavāt ।
tasmānneśvaro vaiśvānara ityevaṁ prāptam ॥
tatredamucyate —
vaiśvānaraḥ paramātmā bhavitumarhati ।
kutaḥ ?
sādhāraṇaśabdaviśeṣāt ;
sādhāraṇaśabdayorviśeṣaḥ sādhāraṇaśabdaviśeṣaḥ ;
yadyapyetāvubhāvapyātmavaiśvānaraśabdau sādhāraṇaśabdau —
vaiśvānaraśabdastu trayāṇāṁ sādhāraṇaḥ,
ātmaśabdaśca dvayoḥ —
tathāpi viśeṣo dṛśyate, —
yena parameśvaraparatvaṁ tayorabhyupagamyate — ‘
tasya ha vā etasyātmano vaiśvānarasya mūrdhaiva sutejāḥ’
ityādiḥ ।
atra hi parameśvara eva dyumūrdhatvādiviśiṣṭo'vasthāntaragataḥ pratyagātmatvenopanyasta ādhyānāyeti gamyate,
kāraṇatvāt ।
kāraṇasya hi sarvābhiḥ kāryagatābhiravasthābhiravasthāvattvāt dyulokādyavayavatvamupapadyate । ‘
sa sarveṣu lokeṣu sarveṣu bhūteṣu sarveṣvātmasvannamatti’
iti ca sarvalokādyāśrayaṁ phalaṁ śrūyamāṇaṁ paramakāraṇaparigrahe sambhavati,
‘evaṁ hāsya sarve pāpmānaḥ pradūyante’ (chā. u. 5 । 24 । 3) iti ca tadvidaḥ sarvapāpmapradāhaśravaṇam , ‘
ko na ātmā kiṁ brahma’
iti cātmabrahmaśabdābhyāmupakramaḥ ; —
ityevametāni liṅgāni parameśvarameva gamayanti ।
tasmātparameśvara eva vaiśvānaraḥ ॥ 24 ॥
smaryamāṇamanumānaṁ syāditi ॥ 25 ॥
itaśca parameśvara eva vaiśvānaraḥ ; yasmātparameśvarasyaiva ‘agnirāsyaṁ dyaurmūrdhā’ itīdṛśaṁ trailokyātmakaṁ rūpaṁ smaryate — ‘yasyāgnirāsyaṁ dyaurmūrdhā khaṁ nābhiścaraṇau kṣitiḥ । sūryaścakṣurdiśaḥ śrotraṁ tasmai lokātmane namaḥ’ iti । tatsmaryamāṇaṁ rūpaṁ mūlabhūtāṁ śrutimanumāpayadasya vaiśvānaraśabdasya parameśvaraparatve anumānaṁ liṅgaṁ gamakaṁ syādityarthaḥ । itiśabdo hetvarthe — yasmādidaṁ gamakam , tasmādapi vaiśvānaraḥ paramātmaivetyarthaḥ । yadyapi stutiriyam — ‘tasmai lokātmane namaḥ’ iti, tathāpi stutitvamapi nāsati mūlabhūte vedavākye samyak īdṛśena rūpeṇa sambhavati । ‘dyāṁ mūrdhānaṁ yasya viprā vadanti khaṁ vai nābhiṁ candrasūryau ca netre । diśaḥ śrotre viddhi pādau kṣitiṁ ca so'cintyātmā sarvabhūtapraṇetā’ ityevaṁjātīyakā ca smṛtirihodāhartavyā ॥ 25 ॥
śabdādibhyo'ntaḥpratiṣṭhānācca neti cenna tathādṛṣṭyupadeśādasambhavātpuruṣamapi cainamadhīyate ॥ 26॥
atrāha —
na parameśvaro vaiśvānaro bhavitumarhati ।
kutaḥ ?
śabdādibhyo'ntaḥpratiṣṭhānācca ।
śabdastāvat —
vaiśvānaraśabdo na parameśvare sambhavati,
arthāntare rūḍhatvāt ;
tathāgniśabdaḥ ‘
sa eṣo'gnirvaiśvānaraḥ’
iti ।
ādiśabdāt ‘hṛdayaṁ gārhapatyaḥ’ (chā. u. 5 । 18 । 2) ityādyagnitretāprakalpanam ;
‘tadyadbhaktaṁ prathamamāgacchettaddhomīyam’ (chā. u. 5 । 19 । 1) ityādinā ca prāṇāhutyadhikaraṇatāsaṅkīrtanam ।
etebhyo hetubhyo jāṭharo vaiśvānaraḥ pratyetavyaḥ ।
tathāntaḥpratiṣṭhānamapi śrūyate — ‘
puruṣe'ntaḥ pratiṣṭhitaṁ veda’
iti ।
tacca jāṭhare sambhavati ।
yadapyuktam ‘
mūrdhaiva sutejāḥ’
ityāderviśeṣātkāraṇātparamātmā vaiśvānara iti,
atra brūmaḥ —
kuto hyeṣa nirṇayaḥ,
yadubhayathāpi viśeṣapratibhāne sati parameśvaraviṣaya eva viśeṣa āśrayaṇīyo na jāṭharaviṣaya iti ।
athavā bhūtāgnerantarbahiścāvatiṣṭhamānasyaiṣa nirdeśo bhaviṣyati ।
tasyāpi hi dyulokādisambandho mantravarṇe avagamyate —
‘yo bhānunā pṛthivīṁ dyāmutemāmātatāna rodasī antarikṣam’ (ṛ. saṁ. 10 । 88 । 3) ityādau ।
athavā taccharīrāyā devatāyā aiśvaryayogāt dyulokādyavayavatvaṁ bhaviṣyati ।
tasmānna parameśvaro vaiśvānara iti ॥
atrocyate —
na tathādṛṣṭyupadeśāditi ।
na śabdādibhyaḥ kāraṇebhyaḥ parameśvarasya pratyākhyānaṁ yuktam ।
kutaḥ ?
tathā jāṭharāparityāgena,
dṛṣṭyupadeśāt ।
parameśvaradṛṣṭirhi jāṭhare vaiśvānare ihopadiśyate —
‘mano brahmetyupāsīta’ (chā. u. 3 । 18 । 1) ityādivat ।
athavā jāṭharavaiśvānaropādhiḥ parameśvara iha draṣṭavyatvenopadiśyate —
‘manomayaḥ prāṇaśarīro bhārūpaḥ’ (chā. u. 3 । 14 । 2) ityādivat ।
yadi ceha parameśvaro na vivakṣyeta,
kevala eva jāṭharo'gnirvivakṣyeta,
tataḥ ‘
mūrdhaiva sutejāḥ’
ityāderviśeṣasyāsambhava eva syāt ।
yathā tu devatābhūtāgnivyapāśrayeṇāpyayaṁ viśeṣa upapādayituṁ na śakyate,
tathottarasūtre vakṣyāmaḥ ।
yadi ca kevala eva jāṭharo vivakṣyeta,
puruṣe'ntaḥpratiṣṭhitatvaṁ kevalaṁ tasya syāt ;
na tu puruṣatvam ;
puruṣamapi cainamadhīyate vājasaneyinaḥ —
‘sa eṣo'gnirvaiśvānaro yatpuruṣaḥ sa yo haitamevamagniṁ vaiśvānaraṁ puruṣavidhaṁ puruṣe'ntaḥ pratiṣṭhitaṁ veda’ (śa. brā. 10 । 6 । 1 । 11) iti ।
parameśvarasya tu sarvātmatvātpuruṣatvaṁ puruṣe'ntaḥpratiṣṭhitatvaṁ cobhayamupapadyate ।
ye tu ‘
puruṣavidhamapi cainamadhīyate’
iti sūtrāvayavaṁ paṭhanti,
teṣāmeṣo'rthaḥ —
kevalajāṭharaparigrahe puruṣe'ntaḥpratiṣṭhitatvaṁ kevalaṁ syāt ;
na tu puruṣavidhatvam ;
puruṣavidhamapi cainamadhīyate vājasaneyinaḥ — ‘
puruṣavidhaṁ puruṣe'ntaḥ pratiṣṭhitaṁ veda’
iti ।
puruṣavidhatvaṁ ca prakaraṇāt yadadhidaivataṁ dyumūrdhatvādi pṛthivīpratiṣṭhitatvāntam ,
yaccādhyātmaṁ prasiddhaṁ mūrdhatvādi cubukapratiṣṭhitatvāntam ,
tatparigṛhyate ॥ 26 ॥
ata eva na devatā bhūtaṁ ca ॥ 27 ॥
yatpunaruktam — bhūtāgnerapi mantravarṇe dyulokādisambandhadarśanāt ‘mūrdhaiva sutejāḥ’ ityādyavayavakalpanaṁ tasyaiva bhaviṣyatīti, taccharīrāyā devatāyā vā aiśvaryayogāditi ; tatparihartavyam । atrocyate — ata evoktebhyo hetubhyo na devatā vaiśvānaraḥ । tathā bhūtāgnirapi na vaiśvānaraḥ ; na hi bhūtāgnerauṣṇyaprakāśamātrātmakasya dyumūrdhatvādikalpanopapadyate, vikārasya vikārāntarātmatvāsambhavāt । tathā devatāyāḥ satyapyaiśvaryayoge na dyumūrdhatvādikalpanā sambhavati, akāraṇatvāt parameśvarādhīnaiśvaryatvācca । ātmaśabdāsambhavaśca sarveṣveṣu pakṣeṣu sthita eva ॥ 27 ॥
sākṣādapyavirodhaṁ jaiminiḥ ॥ 28 ॥
pūrvaṁ jāṭharāgnipratīko jāṭharāgnyupādhiko vā parameśvara upāsya ityuktam antaḥpratiṣṭhitatvādyanurodhena । idānīṁ tu vinaiva pratīkopādhikalpanābhyāṁ sākṣādapi parameśvaropāsanaparigrahe na kaścidvirodha iti jaiminirācāryo manyate । nanu jāṭharāgnyaparigrahe'ntaḥpratiṣṭhitatvavacanaṁ śabdādīni ca kāraṇāni virudhyeranniti । atrocyate — antaḥpratiṣṭhitatvavacanaṁ tāvanna virudhyate । na hīha ‘puruṣavidhaṁ puruṣe'ntaḥ pratiṣṭhitaṁ veda’ iti jāṭharāgnyabhiprāyeṇedamucyate, tasyāprakṛtatvādasaṁśabditatvācca । kathaṁ tarhi ? yatprakṛtaṁ mūrdhādicubukānteṣu puruṣāvayaveṣu puruṣavidhatvaṁ kalpitam , tadabhiprāyeṇedamucyate — ‘puruṣavidhaṁ puruṣe'ntaḥ pratiṣṭhitaṁ veda’ iti ; yathā vṛkṣe śākhāṁ pratiṣṭhitāṁ paśyatīti, tadvat । athavā yaḥ prakṛtaḥ paramātmādhyātmamadhidaivataṁ ca puruṣavidhatvopādhiḥ, tasya yatkevalaṁ sākṣirūpam , tadabhiprāyeṇedamucyate — ‘puruṣavidhaṁ puruṣe'ntaḥ pratiṣṭhitaṁ veda’ iti । niścite ca pūrvāparālocanavaśena paramātmaparigrahe, tadviṣaya eva vaiśvānaraśabdaḥ kenacidyogena vartiṣyate — viśvaścāyaṁ naraśceti, viśveṣāṁ vāyaṁ naraḥ, viśve vā narā asyeti viśvānaraḥ paramātmā, sarvātmatvāt , viśvānara eva vaiśvānaraḥ ; taddhito'nanyārthaḥ, rākṣasavāyasādivat । agniśabdo'pyagraṇītvādiyogāśrayaṇena paramātmaviṣaya eva bhaviṣyati । gārhapatyādikalpanaṁ prāṇāhutyadhikaraṇatvaṁ ca paramātmano'pi sarvātmatvādupapadyate ॥ 28 ॥
kathaṁ punaḥ parameśvaraparigrahe prādeśamātraśrutirupapadyata iti, tāṁ vyākhyātu mārabhate —
abhivyakterityāśmarathyaḥ ॥ 29 ॥
atimātrasyāpi parameśvarasya prādeśamātratvamabhivyaktinimittaṁ syāt । abhivyajyate kila prādeśamātraparimāṇaḥ parameśvara upāsakānāṁ kṛte । pradeśaviśeṣeṣu vā hṛdayādiṣūpalabdhisthāneṣu viśeṣeṇābhivyajyate । ataḥ parameśvare'pi prādeśamātraśrutirabhivyakterupapadyata ityāśmarathya ācāryo manyate ॥ 29 ॥
anusmṛterbādariḥ ॥ 30 ॥
prādeśamātrahṛdayapratiṣṭhena vāyaṁ manasānusmaryate ; tena ‘prādeśamātraḥ’ ityucyate ; yathā prasthamitā yavāḥ prasthā ityucyante, tadvat । yadyapi ca yaveṣu svagatameva parimāṇaṁ prasthasambandhādvyajyate, na ceha parameśvaragataṁ kiñcitparimāṇamasti — yaddhṛdayasambandhādvyajyeta ; tathāpi prayuktāyāḥ prādeśamātraśruteḥ sambhavati yathākathañcidanusmaraṇamālambanamityucyate । prādeśamātratvena vāyamaprādeśamātro'pyanusmaraṇīyaḥ prādeśamātraśrutyarthavattāyai । evamanusmṛtinimittā parameśvare prādeśamātraśrutiriti bādarirācāryo manyate ॥ 30 ॥
sampatteriti jaiministathā hi darśayati ॥ 31 ॥
sampattinimittā vā syātprādeśamātraśrutiḥ । kutaḥ ? tathāhi samānaprakaraṇaṁ vājasaneyibrāhmaṇaṁ dyuprabhṛtīnpṛthivīparyantāṁstrailokyātmano vaiśvānarasyāvayavānadhyātmamūrdhaprabhṛtiṣu cubukaparyanteṣu dehāvayaveṣu sampādayatprādeśamātrasampattiṁ parameśvarasya darśayati — ‘prādeśamātramiva ha vai devāḥ suviditā abhisampannāstathā tu va etānvakṣyāmi yathā prādeśamātramevābhisampādayiṣyāmīti । sa hovāca mūrdhānamupadiśannuvācaiṣa vā atiṣṭhā vaiśvānara iti । cakṣuṣī upadiśannuvācaiṣa vai sutejā vaiśvānara iti । nāsike upadiśannuvācaiṣa vai pṛthagvartmātmā vaiśvānara iti । mukhyamākāśamupadiśannuvācaiṣa vai bahulo vaiśvānara iti । mukhyā apa upadiśannuvācaiṣa vai rayirvaiśvānara iti । cubukamupadiśannuvācaiṣa vai pratiṣṭhā vaiśvānaraḥ’ iti । cubukamityadharaṁ mukhaphalakamucyate । yadyapi vājasaneyake dyauratiṣṭhātvaguṇā samāmnāyate, ādityaśca sutejastvaguṇaḥ, chāndogye punaḥ dyauḥ sutejastvaguṇā samāmnāyate, ādityaśca viśvarūpatvaguṇaḥ ; tathāpi naitāvatā viśeṣeṇa kiñciddhīyate, prādeśamātraśruteraviśeṣāt , sarvaśākhāpratyayatvācca । sampattinimittāṁ prādeśamātraśrutiṁ yuktatarāṁ jaiminirācāryo manyate ॥ 31 ॥
āmananti cainamasmin ॥ 32 ॥
āmananti cainaṁ parameśvaramasminmūrdhacubukāntarāle jābālāḥ — ‘
ya eṣo'nanto'vyakta ātmā so'vimukte pratiṣṭhita iti ।
so'vimuktaḥ kasminpratiṣṭhita iti ।
varaṇāyāṁ nāsyāṁ ca madhye pratiṣṭhita iti ।
kā vai varaṇā kā ca nāsīti’ ।
tatra cemāmeva nāsikām ‘
sarvāṇīndriyakṛtāni pāpāni vārayatīti sā varaṇā,
sarvāṇīndriyakṛtāni pāpāni nāśayatīti sā nāsī’
iti varaṇānāsīti nirucya,
punarapyāmananti —
‘katamaccāsya sthānaṁ bhavatīti । bhruvorghrāṇasya ca yaḥ sandhiḥ sa eṣa dyulokasya parasya ca sandhirbhavati’ (jā. u. 2) iti ।
tasmādupapannā parameśvare prādeśamātraśrutiḥ ।
abhivimānaśrutiḥ pratyagātmatvābhiprāyā ।
pratyagātmatayā sarvaiḥ prāṇibhirabhivimīyata ityabhivimānaḥ ;
abhigato vāyaṁ pratyagātmatvāt ,
vimānaśca mānaviyogāt ityabhivimānaḥ ।
abhivimimīte vā sarvaṁ jagat ,
kāraṇatvādityabhivimānaḥ ।
tasmātparameśvaro vaiśvānara iti siddham ॥ 32 ॥
iti śrīmatparamahaṁsaparivrājakācāryasya śrīgovindabhagavatpūjyapādaśiṣyasya śrīmacchaṅkarabhagavataḥ kṛtau śārīrakamīmāṁsāsūtrabhāṣye prathamādhyāyasya dvitīyaḥ pādaḥ ॥
dyubhvādyāyatanaṁ svaśabdāt ॥ 1 ॥
dyubhvādyāyatanamiti ।
dyauśca bhūśca dyubhuvau,
dyubhuvau ādī yasya tadidaṁ dyubhvādi ।
yadetadasminvākye dyauḥ pṛthivyantarikṣaṁ manaḥ prāṇā ityevamātmakaṁ jagat otatvena nirdiṣṭam ,
tasyāyatanaṁ paraṁ brahma bhavitumarhati ।
kutaḥ ?
svaśabdāt ātmaśabdādityarthaḥ ।
ātmaśabdo hīha bhavati — ‘
tamevaikaṁ jānatha ātmānam’
iti ।
ātmaśabdaśca paramātmaparigrahe samyagavakalpate,
nārthāntaraparigrahe ।
kvacicca svaśabdenaiva brahmaṇa āyatanatvaṁ śrūyate —
‘sanmūlāḥ somyemāḥ sarvāḥ prajāḥ sadāyatanāḥ satpratiṣṭhāḥ’ (chā. u. 6 । 8 । 4) iti ।
svaśabdenaiva ceha purastādupariṣṭācca brahma saṅkīrtyate — ‘
puruṣa evedaṁ viśvaṁ karma tapo brahma parāmṛtam’
iti,
‘brahmaivedamamṛtaṁ purastādbrahma paścādbrahma dakṣiṇataścottareṇa’ (mu. u. 2 । 2 । 12) iti ca ।
tatra tvāyatanāyatanavadbhāvaśravaṇāt ।
sarvaṁ brahmeti ca sāmānādhikaraṇyāt ,
yathānekātmako vṛkṣaḥ śākhā skandho mūlaṁ ceti,
evaṁ nānāraso vicitra ātmetyāśaṅkā sambhavati ;
tāṁ nivartayituṁ sāvadhāraṇamāha — ‘
tamevaikaṁ jānatha ātmānam’
iti ।
etaduktaṁ bhavati —
na kāryaprapañcaviśiṣṭo vicitra ātmā vijñeyaḥ ।
kiṁ tarhi ?
avidyākṛtaṁ kāryaprapañcaṁ vidyayā pravilāpayantaḥ tamevaikamāyatanabhūtamātmānaṁ jānatha ekarasamiti ।
yathā ‘
yasminnāste devadattastadānaya’
ityukte āsanamevānayati,
na devadattam ;
tadvadāyatanabhūtasyaivaikarasasyātmano vijñeyatvamupadiśyate ।
vikārānṛtābhisandhasya cāparavādaḥ śrūyate —
‘mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva paśyati’ (ka. u. 2 । 1 । 10) iti । ‘
sarvaṁ brahma’
iti tu sāmānādhikaraṇyaṁ prapañcapravilāpanārtham ,
na anekarasatāpratipādanārtham ,
‘sa yathā saindhavaghano'nantaro'bāhyaḥ kṛtsno rasaghana evaivaṁ vā are'yamātmānantaro'bāhyaḥ kṛtsnaḥ prajñānaghana eva’ (bṛ. u. 4 । 5 । 13) ityekarasatāśravaṇāt ।
tasmāddyubhvādyāyatanaṁ paraṁ brahma ।
yattūktam —
setuśruteḥ,
setośca pāravattvopapatteḥ,
brahmaṇo'rthāntareṇa dyubhvādyāyatanena bhavitavyamiti,
atrocyate —
vidhāraṇatvamātramatra setuśrutyā vivakṣyate,
na pāravattvādi ।
na hi mṛddārumayo loke seturdṛṣṭa ityatrāpi mṛddārumaya eva seturabhyupagamyate ।
setuśabdārtho'pi vidhāraṇatvamātrameva,
na pāravattvādi,
ṣiño bandhanakarmaṇaḥ setuśabdavyutpatteḥ ।
apara āha — ‘
tamevaikaṁ jānatha ātmānam’
iti yadetatsaṅkīrtitamātmajñānam ,
yaccaitat ‘
anyā vāco vimuñcatha’
iti vāgvimocanam ,
tat atra amṛtatvasādhanatvāt , ‘
amṛtasyaiṣa setuḥ’
iti setuśrutyā saṅkīrtyate ;
na tu dyubhvādyāyatanam ।
tatra yaduktam —
setuśruterbrahmaṇo'rthāntareṇa dyubhvādyāyatanena bhavitavyamiti,
etadayuktam ॥ 1 ॥
muktopasṛpyavyapadeśāt ॥ 2 ॥
nānumānamatacchabdāt ॥ 3 ॥
yathā brahmaṇaḥ pratipādako vaiśeṣiko heturuktaḥ,
naivamarthāntarasya vaiśeṣiko hetuḥ pratipādako'stītyāha ।
nānumānaṁ sāṁkhyasmṛtiparikalpitaṁ pradhānam iha dyubhvādyāyatanatvena pratipattavyam ।
kasmāt ?
atacchabdāt ।
tasyācetanasya pradhānasya pratipādakaḥ śabdaḥ tacchabdaḥ,
na tacchabdaḥ atacchabdaḥ ।
na hyatrācetanasya pradhānasya pratipādakaḥ kaścicchabdo'sti,
yenācetanaṁ pradhānaṁ kāraṇatvenāyatanatvena vāvagamyeta ।
tadviparītasya cetanasya pratipādakaśabdo'trāsti —
‘yaḥ sarvajñaḥ sarvavit’ (mu. u. 1 । 1 । 9) ityādiḥ ।
ata eva na vāyurapīha dyubhvādyāyatanatvenāśrīyate ॥ 3 ॥
prāṇabhṛcca ॥ 4 ॥
yadyapi prāṇabhṛto vijñānātmana ātmatvaṁ cetanatvaṁ ca sambhavati, tathāpyupādhiparicchinnajñānasya sarvajñatvādyasambhave sati asmādevātacchabdāt prāṇabhṛdapi na dyubhvādyāyatanatvenāśrayitavyaḥ । na copādhiparicchinnasyāvibhoḥ prāṇabhṛto dyubhvādyāyatanatvamapi samyaksaṁbhavati । pṛthagyogakaraṇamuttarārtham ॥ 4 ॥
kutaśca na prāṇabhṛt dyubhvādyāyatanatvenāśrayitavyaḥ ? —
bhedavyapadeśāt ॥ 5 ॥
bhedavyapadeśaśceha bhavati — ‘tamevaikaṁ jānatha ātmānam’ iti jñeyajñātṛbhāvena । tatra prāṇabhṛt tāvanmumukṣutvājjñātā ; pariśeṣādātmaśabdavācyaṁ brahma jñeyaṁ dyubhvādyāyatanamiti gamyate, na prāṇabhṛt ॥ 5 ॥
kutaśca na prāṇabhṛt dyubhvādyāyatanatvenāśrayitavyaḥ ? —
prakaraṇāt ॥ 6 ॥
kutaśca na prāṇabhṛt dyubhvādyāyatanatvenāśrayitavyaḥ ? —
sthityadanābhyāṁ ca ॥ 7 ॥
dyubhyādyāyatanaṁ ca prakṛtya,
‘dvā suparṇā sayujā sakhāyā’ (mu. u. 3 । 1 । 1) ityatra sthityadane nirdiśyete ; ‘
tayoranyaḥ pippalaṁ svādvatti’
iti karmaphalāśanam ; ‘
anaśnannanyo'bhicākaśīti’
ityaudāsīnyenāvasthānam ।
tābhyāṁ ca sthityadanābhyāmīśvarakṣetrajñau tatra gṛhyete ।
yadi ca īśvaro dyubhvādyāyatanatvena vivakṣitaḥ,
tatastasya prakṛtasyeśvarasya kṣetrajñātpṛthagvacanamavakalpate ।
anyathā hyaprakṛtavacanamākasmikamasambaddhaṁ syāt ।
nanu tavāpi kṣetrajñasyeśvarātpṛthagvacanamākasmikameva prasajyeta ।
na,
tasyāvivakṣitatvāt ।
kṣetrajño hi kartṛtvena bhoktṛtvena ca pratiśarīraṁ buddhyādyupādhisambaddhaḥ,
lokata eva prasiddhaḥ,
nāsau śrutyā tātparyeṇa vivakṣyate ;
īśvarastu lokato'prasiddhatvācchrutyā tātparyeṇa vivakṣyata iti na tasyākasmikaṁ vacanaṁ yuktam । ‘
guhāṁ praviṣṭāvātmānau hi’
ityatrāpyetaddarśitam — ‘
dvā suparṇā’
ityasyāmṛci īśvarakṣetrajñāvucyete iti ।
yadāpi paiṅgyupaniṣatkṛtena vyākhyānenāsyāmṛci sattvakṣetrajñāvucyete,
tadāpi na virodhaḥ kaścit ।
katham ?
prāṇabhṛddhīha ghaṭādicchidravat sattvādyupādhyabhimānitvena pratiśarīraṁ gṛhyamāṇo dyubhvādyāyatanaṁ na bhavatīti pratiṣidhyate ।
yastu sarvaśarīreṣūpādhibhirvinopalakṣyate,
paraeva sa bhavati ;
yathā ghaṭādicchidrāṇi ghaṭādibhirupādhibhirvinopalakṣyamāṇāni mahākāśa eva bhavanti,
tadvat prāṇabhṛtaḥ parasmādanyatvānupapatteḥ pratiṣedho nopapadyate ।
tasmātsattvādyupādhyabhimānina eva dyubhvādyāyatanatvapratiṣedhaḥ ।
tasmātparameva brahma dyubhvādyāyatanam ।
tadetat ‘
adṛśyatvādiguṇako dharmokteḥ’
ityanenaiva siddham ।
tasyaiva hi bhūtayonivākyasya madhye idaṁ paṭhitam — ‘
yasmindyauḥ pṛthivī cāntarikṣam’
iti ।
prapañcārthaṁ tu punarupanyastam ॥ 7 ॥
bhūmā samprasādādadhyupadeśāt ॥ 8 ॥
idaṁ samāmananti —
‘bhūmā tveva vijijñāsitavya iti bhūmānaṁ bhagavo vijijñāsa iti ।’ (chā. u. 7 । 23 । 1)‘yatra nānyatpaśyati nānyacchṛṇoti nānyadvijānāti sa bhūmātha yatrānyatpaśyatyanyacchṛṇotyan yadvijānāti tadalpam’ (chā. u. 7 । 24 । 1) ityādi ।
tatra saṁśayaḥ —
kiṁ prāṇo bhūmā syāt ,
āhosvitparamātmeti ।
kutaḥ saṁśayaḥ ?
bhūmeti tāvadbahutvamabhidhīyate ;
‘bahorlopo bhū ca bahoḥ’ (pā. sū. 6 । 4 । 158) iti bhūmaśabdasya bhāvapratyayāntatāsmaraṇāt ।
kimātmakaṁ punastadbahutvamiti viśeṣākāṅkṣāyām ‘prāṇo vā āśāyā bhūyān’ (chā. u. 7 । 15 । 1) iti sannidhānāt prāṇo bhūmeti pratibhāti ।
tathā ‘śrutaṁ hyeva me bhagavaddṛśebhyastarati śokamātmaviditi । so'haṁ bhagavaḥ śocāmi taṁ mā bhagavāñśokasya pāraṁ tārayatu’ (chā. u. 7 । 1 । 3) iti prakaraṇotthānātparamātmā bhūmetyapi pratibhāti ।
tatra kasyopādānaṁ nyāyyam ,
kasya vā hānamiti bhavati saṁśayaḥ ।
kiṁ tāvatprāptam ?
prāṇo bhūmeti ।
kasmāt ?
bhūyaḥpraśnaprativacanaparamparā'darśanāt ।
yathā hi ‘
asti bhagavo nāmno bhūyaḥ’
iti, ‘
vāgvāva nāmno bhūyasī’
iti ;
tathā ‘
asti bhagavo vāco bhūyaḥ’
iti, ‘
mano vāva vāco bhūyaḥ’
iti ca —
nāmādibhyo hi ā prāṇāt bhūyaḥpraśnaprativacanapravāhaḥ pravṛttaḥ naivaṁ prāṇātparaṁ bhūyaḥpraśnaprativacanaṁ dṛśyate — ‘
asti bhagavaḥ prāṇādbhūyaḥ’
iti, ‘
ado vāva prāṇādbhūyaḥ’
iti ।
prāṇameva tu nāmādibhya āśāntebhyo bhūyāṁsam — ‘
prāṇo vā āśāyā bhūyān’
ityādinā saprapañcamuktvā,
prāṇadarśinaścātivāditvam ‘
ativādyasītyativādyasmīti brūyānnāpahnuvīta’
ityabhyanujñāya, ‘
eṣa tu vā ativadati yaḥ satyenātivadati’
iti prāṇavratamativāditvamanukṛṣya,
aparityajyaiva prāṇaṁ satyādiparamparayā bhūmānamavatārayan,
prāṇameva bhūmānaṁ manyata iti gamyate ।
kathaṁ punaḥ prāṇe bhūmani vyākhyāyamāne ‘
yatra nānyatpaśyati’
ityetadbhūmno lakṣaṇaparaṁ vacanaṁ vyākhyāyeteti,
ucyate —
suṣuptyavasthāyāṁ prāṇagrasteṣu karaṇeṣu darśanādivyavahāranivṛttidarśanātsambhavati prāṇasyāpi ‘
yatra nānyatpaśyatīti’
etallakṣaṇam ।
tathā ca śrutiḥ — ‘
na śṛṇoti na paśyati’
ityādinā sarvakaraṇavyāpārapratyastamayarūpāṁ suṣuptyavasthāmuktvā,
‘prāṇāgnaya evaitasminpure jāgrati’ (pra. u. 4 । 3) iti tasyāmevāvasthāyāṁ pañcavṛtteḥ prāṇasya jāgaraṇaṁ bruvatī,
prāṇapradhānāṁ suṣuptyavasthāṁ darśayati ।
yaccaitadbhūmnaḥ sukhatvaṁ śrutam —
‘yo vai bhūmā tatsukham’ (chā. u. 7 । 23 । 1) iti,
tadapyaviruddham ;
‘atraiṣa devaḥ svapnānna paśyatyatha yadetasmiñśarīre sukhaṁ bhavati’ (pra. u. 4 । 6) iti suṣuptyavasthāyāmeva sukhaśravaṇāt ।
yacca ‘yo vai bhūmā tadamṛtam’ (chā. u. 7 । 24 । 1) iti,
tadapi prāṇasyāviruddham ;
‘prāṇo vā amṛtam’ (bṛ. u. 1 । 6 । 3) iti śruteḥ ।
kathaṁ punaḥ prāṇaṁ bhūmānaṁ manyamānasya ‘
tarati śokamātmavit’
ityātmavividiṣayā prakaraṇasyotthānamupapadyate ?
prāṇa evehātmā vivakṣita iti brūmaḥ ।
tathāhi —
‘prāṇo ha pitā prāṇo mātā prāṇo bhrātā prāṇaḥ svasā prāṇa ācāryaḥ prāṇo brāhmaṇaḥ’ (chā. u. 7 । 15 । 1) iti prāṇameva sarvātmānaṁ karoti, ‘
yathā vā arā nābhau samarpitā evamasminprāṇe sarvaṁ samarpitam’
iti ca ;
sarvātmatvāranābhinidarśanābhyāṁ ca sambhavati vaipulyātmikā bhūmarūpatā prāṇasya ।
tasmātprāṇo bhūmetyevaṁ prāptam ॥
tata idamucyate —
paramātmaiveha bhūmā bhavitumarhati,
na prāṇaḥ ।
kasmāt ?
samprasādādadhyupadeśāt ।
samprasāda iti suṣuptaṁ sthānamucyate ;
samyakprasīdatyasminniti nirvacanāt ,
bṛhadāraṇyake ca svapnajāgaritasthānābhyāṁ saha pāṭhāt ।
tasyāṁ ca samprasādāvasthāyāṁ prāṇo jāgartīti prāṇo'tra samprasādo'bhipreyate ।
prāṇādūrdhvaṁ bhūmna upadiśyamānatvādityarthaḥ ।
prāṇa eva cedbhūmā syāt ,
sa eva tasmādūrdhvamupadiśyetetyaśliṣṭametatsyāt ।
na hi nāmaiva ‘
nāmno bhūyaḥ’
iti nāmna ūrdhvamupadiṣṭam ।
kiṁ tarhi ?
nāmno'nyadarthāntaramupadiṣṭaṁ vāgākhyam ‘
vāgvāva nāmno bhūyasī’
iti ।
tathā vāgādibhyo'pi ā prāṇādarthāntarameva tatra tatrordhvamupadiṣṭam ।
tadvatprāṇādūrdhvamupadiśyamāno bhūmā prāṇādarthāntarabhūto bhavitumarhati ।
nanviha nāsti praśnaḥ — ‘
asti bhagavaḥ prāṇādbhūyaḥ’
iti ;
nāpi prativacanamasti ‘
prāṇādvāva bhūyo'sti’
iti ;
kathaṁ prāṇādadhi bhūmopadiśyata ityucyate ?
prāṇaviṣayameva cātivāditvamuttaratrānukṛṣyamāṇaṁ paśyāmaḥ — ‘
eṣa tu vā ativadati yaḥ satyenātivadati’
iti ;
tasmānnāsti prāṇādadhyupadeśa iti ।
atrocyate —
na tāvatprāṇaviṣayasyaivātivāditvasyaitadanukarṣaṇamiti śakyaṁ vaktum ,
viśeṣavādāt — ‘
yaḥ satyenātivadati’
iti ।
nanu viśeṣavādo'pyayaṁ prāṇaviṣaya eva bhaviṣyati ।
katham ?
yathā ‘
eṣo'gnihotrī,
yaḥ satyaṁ vadati’
ityukte,
na satyavadanenāgnihotritvam ;
kena tarhi ?
agnihotreṇaiva ;
satyavadanaṁ tvagnihotriṇo viśeṣa ucyate ;
tathā ‘
eṣa tu vā ativadati,
yaḥ satyenātivadati’
ityukte,
na satyavadanenātivāditvam ।
kena tarhi ?
prakṛtena prāṇavijñānenaiva ।
satyavadanaṁ tu prāṇavido viśeṣo vivakṣyata iti ।
neti brūmaḥ ;
śrutyarthaparityāgaprasaṅgāt ।
śrutyā hyatra satyavadanenātivāditvaṁ pratīyate — ‘
yaḥ satyenātivadati so'tivadati’
iti ;
nātra prāṇavijñānasya saṅkīrtanamasti ;
prakaraṇāttu prāṇavijñānaṁ sambadhyeta ;
tatra prakaraṇānurodhena śrutiḥ parityaktā syāt ;
prakṛtavyāvṛttyarthaśca tuśabdo na saṅgaccheta — ‘
eṣa tu vā ativadati’
iti ।
‘satyaṁ tveva vijijñāsitavyam’ (chā. u. 7 । 16 । 1) iti ca prayatnāntarakaraṇamarthāntaravivakṣāṁ sūcayati ।
tasmādyathaikavedapraśaṁsāyāṁ prakṛtāyām , ‘
eṣa tu mahābrāhmaṇaḥ,
yaścaturo vedānadhīte’
ityekavedebhyo'rthāntarabhūtaścaturvedaḥ praśasyate,
tādṛgetaddraṣṭavyam ।
na ca praśnaprativacanarūpayaivārthāntaravivakṣayā bhavitavyamiti niyamo'sti ;
prakṛtasambandhāsambhavakāritatvādarthāntaravivakṣāyāḥ ।
tatra prāṇāntamanuśāsanaṁ śrutvā tūṣṇīṁbhūtaṁ nāradaṁ svayameva sanatkumāro vyutpādayati —
yatprāṇavijñānena vikārānṛtaviṣayeṇātivāditvamanativāditvameva tat — ‘
eṣa tu vā ativadati,
yaḥ satyenātivadati’
iti ।
tatra satyamiti paraṁ brahmocyate,
paramārtharūpatvāt ;
‘satyaṁ jñānamanantaṁ brahma’ (tai. u. 2 । 1 । 1) iti ca śrutyantarāt ।
tathā vyutpāditāya nāradāya ‘
so'haṁ bhagavaḥ satyenātivadāni’
ityevaṁ pravṛttāya vijñānādisādhanaparamparayā bhūmānamupadiśati ।
tatra yatprāṇādadhi satyaṁ vaktavyaṁ pratijñātam ,
tadeveha bhūmetyucyata iti gamyate ।
tasmādasti prāṇādadhi bhūmna upadeśa iti —
ataḥ prāṇādanyaḥ paramātmā bhūmā bhavitumarhatīti ।
evaṁ cehātmavividiṣayā prakaraṇasyotthānamupapannaṁ bhaviṣyati ।
prāṇa evehātmā vivakṣita ityetadapi nopapadyate ।
na hi prāṇasya mukhyayā vṛttyātmatvamasti ।
na cānyatra paramātmajñānācchokavinivṛttirasti,
‘nānyaḥ panthā vidyate'yanāya’ (śve. u. 6 । 15) iti śrutyantarāt ।
‘taṁ mā bhagavāñśokasya pāraṁ tārayatu’ (chā. u. 7 । 1 । 3) iti copakramyopasaṁharati —
‘tasmai mṛditakaṣāyāya tamasaḥ pāraṁ darśayati bhagavānsanatkumāraḥ’ (chā. u. 7 । 26 । 2) iti ।
tama iti śokādikāraṇamavidyocyate ।
prāṇānte cānuśāsane na prāṇasyānyāyattatocyeta ।
‘ātmataḥ prāṇaḥ’ (chā. u. 7 । 26 । 1) iti ca brāhmaṇam ।
prakaraṇānte paramātmavivakṣā bhaviṣyati ;
bhūmātra prāṇa eveti cet ,
na ;
‘sa bhagavaḥ kasminpratiṣṭhita iti sve mahimni’ (chā. u. 7 । 24 । 1) ityādinā bhūmna eva ā prakaraṇasamāpteranukarṣaṇāt ।
vaipulyātmikā ca bhūmarūpatā sarvakāraṇatvātparamātmanaḥ sutarāmupapadyate ॥ 8 ॥
dharmopapatteśca ॥ 9 ॥
api ca ye bhūmni śrūyante dharmāḥ,
te paramātmanyupapadyante । ‘
yatra nānyatpaśyati nānyacchṛṇoti nānyadvijānāti sa bhūmā’
iti darśanādivyavahārābhāvaṁ bhūmani avagamayati ।
paramātmani cāyaṁ darśanādivyavahārābhāvo'vagataḥ —
‘yatra tvasya sarvamātmaivābhūttatkena kaṁ paśyet’ (bṛ. u. 4 । 5 । 15) ityādiśrutyantarāt ।
yo'pyasau suṣuptyavasthāyāṁ darśanādivyavahārābhāva uktaḥ,
so'pyātmana evāsaṅgatvavivakṣayoktaḥ,
na prāṇasvabhāvavivakṣayā,
paramātmaprakaraṇāt ।
yadapi tasyāmavasthāyāṁ sukhamuktam ,
tadapyātmana eva sukharūpatvavivakṣayoktam ;
yata āha —
‘eṣo'sya parama ānanda etasyaivānandasyānyāni bhūtāni mātrāmupajīvanti’ (bṛ. u. 4 । 3 । 32) iti ।
ihāpi ‘
yo vai bhūmā tatsukhaṁ nālpe sukhamasti bhūmaiva sukham’
iti sāmayasukhanirākaraṇena brahmaiva sukhaṁ bhūmānaṁ darśayati । ‘
yo vai bhūmā tadamṛtam’
ityamṛtatvamapīha śrūyamāṇaṁ paramakāraṇaṁ gamayati ;
vikārāṇāmamṛtatvasyāpekṣikatvāt ,
‘ato'nyadārtam’ (bṛ. u. 3 । 4 । 2) iti ca śrutyantarāt ।
tathā ca satyatvaṁ svamahimapratiṣṭhitatvaṁ sarvagatatvaṁ sarvātmatvamiti caite dharmāḥ śrūyamāṇāḥ paramātmanyevopapadyante,
nānyatra ।
tasmādbhūmā paramātmeti siddham ॥ 9 ॥
akṣaramambarāntadhṛteḥ ॥ 10 ॥
syādetat — kāryasya cetkāraṇādhīnatvamambarāntadhṛtirabhyupagamyate, pradhānakāraṇavādino'pīyamupapadyate ; kathamambarāntadhṛterbrahmatvapratipattiriti ? ata uttaraṁ paṭhati —
sā ca praśāsanāt ॥ 11 ॥
anyabhāvavyāvṛtteśca ॥ 12 ॥
anyabhāvavyāvṛtteśca kāraṇādbrahmaivākṣaraśabdavācyam ,
tasyaivāmbarāntadhṛtiḥ karma,
nānyasya kasyacit ।
kimidam anyabhāvavyāvṛtteriti ?
anyasya bhāvo'nyabhāvaḥ tasmādvyāvṛttiḥ anyabhāvavyāvṛttiriti ।
etaduktaṁ bhavati —
yadanyadbrahmaṇo'kṣaraśabdavācyamihāśaṅkyate tadbhāvāt idamambarāntavidhāraṇamakṣaraṁ vyāvartayati śrutiḥ —
‘tadvā etadakṣaraṁ gārgi adṛṣṭaṁ draṣṭṛ aśrutaṁ śrotṛ amataṁ mantṛ avijñātaṁ vijñātṛ’ (bṛ. u. 3 । 8 । 11) iti ।
tatrādṛṣṭatvādivyapadeśaḥ pradhānasyāpi sambhavati ;
draṣṭṛtvādivyapadeśastu na sambhavati,
acetanatvāt ।
tathā ‘
nānyadato'sti draṣṭṛ,
nānyadato'sti śrotṛ,
nānyadato'sti mantṛ,
nānyadato'sti vijñātṛ’
ityātmabhedapratiṣedhāt ,
na śārīrasyāpyupādhimato'kṣaraśabdavācyatvam ;
‘acakṣuṣkamaśrotramavāgamanaḥ’ (bṛ. u. 3 । 8 । 8) iti copādhimattāpratiṣedhāt ।
na hi nirupādhikaḥ śārīro nāma bhavati ।
tasmātparameva brahmākṣaramiti niścayaḥ ॥ 12 ॥
īkṣatikarmavyapadeśātsaḥ ॥ 13 ॥
parameva brahma iha abhidhyātavyamupadiśyate । kasmāt ? īkṣatikarmavyapadeśāt ; īkṣatirdarśanam ; darśanavyāpyamīkṣatikarma ; īkṣatikarmatvenāsyābhidhyātavyasya puruṣasya vākyaśeṣe vyapadeśo bhavati — ‘sa etasmājjīvaghanātparātparaṁ puriśayaṁ puruṣamīkṣate’ iti । tatra abhidhyāyateratathābhūtamapi vastu karma bhavati, manorathakalpitasyāpyabhidhyāyatikarmatvāt ; īkṣatestu tathābhūtameva vastu loke karma dṛṣṭam , ityataḥ paramātmaivāyaṁ samyagdarśanaviṣayabhūta īkṣatikarmatvena vyapadiṣṭa iti gamyate । sa eva ceha parapuruṣaśabdābhyāmabhidhyātavyaḥ pratyabhijñāyate । nanvabhidhyāne paraḥ puruṣa uktaḥ, īkṣaṇe tu parātparaḥ ; kathamitara itaratra pratyabhijñāyata iti । atrocyate — parapuruṣaśabdau tāvadubhayatra sādhāraṇau । na cātra jīvaghanaśabdena prakṛto'bhidhyātavyaḥ paraḥ puruṣaḥ parāmṛśyate ; yena tasmāt parātparo'yamīkṣitavyaḥ puruṣo'nyaḥ syāt । kastarhi jīvaghana iti, ucyate — ghano mūrtiḥ, jīvalakṣaṇo ghanaḥ jīvaghanaḥ । saindhavakhilyavat yaḥ paramātmano jīvarūpaḥ khilyabhāva upādhikṛtaḥ, paraśca viṣayendriyebhyaḥ, so'tra jīvaghana iti । apara āha — ‘sa sāmabhirunnīyate brahmalokam’ ityatītānantaravākyanirdiṣṭo yo brahmalokaḥ paraśca lokāntarebhyaḥ, so'tra jīvaghana ityucyate । jīvānāṁ hi sarveṣāṁ karaṇaparivṛtānāṁ sarvakaraṇātmani hiraṇyagarbhe brahmalokanivāsini saṅghātopapatterbhavati brahmaloko jīvaghanaḥ । tasmātparo yaḥ puruṣaḥ paramātmā īkṣaṇakarmabhūtaḥ, sa evābhidhyāne'pi karmabhūta iti gamyate । ‘paraṁ puruṣam’ iti ca viśeṣaṇaṁ paramātmaparigraha evāvakalpate । paro hi puruṣaḥ paramātmaiva bhavati yasmātparaṁ kiñcidanyannāsti ; ‘puruṣānna paraṁ kiñcitsā kāṣṭhā sā parā gatiḥ’ iti ca śrutyantarāt । ‘paraṁ cāparaṁ ca brahma yadoṁkāraḥ’ iti ca vibhajya, anantaramoṁkāreṇa paraṁ puruṣamabhidhyātavyaṁ bruvan , parameva brahma paraṁ puruṣaṁ gamayati । ‘yathā pādodarastvacā vinirmucyata evaṁ ha vai sa pāpmanā vinirmucyate’ iti pāpmavinirmokaphalavacanaṁ paramātmānamihābhidhyātavyaṁ sūcayati । atha yaduktaṁ paramātmābhidhyāyino na deśaparicchinnaṁ phalaṁ yujyata iti, atrocyate — trimātreṇoṁkāreṇālambanena paramātmānamabhidhyāyataḥ phalaṁ brahmalokaprāptiḥ, krameṇa ca samyagdarśanotpattiḥ, — iti kramamuktyabhiprāyametadbhaviṣyatītyadoṣaḥ ॥ 13 ॥
dahara uttarebhyaḥ ॥ 14 ॥
‘atha yadidamasminbrahmapure daharaṁ puṇḍarīkaṁ veśma daharo'sminnantarākāśastasminyadantastadanveṣṭavyaṁ tadvāva vijijñāsitavyam’ (chā. u. 8 । 1 । 1) ityādi vākyaṁ samāmnāyate ।
tatra yo'yaṁ dahare hṛdayapuṇḍarīke dahara ākāśaḥ śrutaḥ,
sa kiṁ bhūtākāśaḥ,
atha vijñānātmā,
athavā paramātmeti saṁśayyate ।
kutaḥ saṁśayaḥ ?
ākāśabrahmapuraśabdābhyām ।
ākāśaśabdo hyayaṁ bhūtākāśe parasmiṁśca brahmaṇi prayujyamāno dṛśyate ।
tatra kiṁ bhūtākāśa eva daharaḥ syāt ,
kiṁ vā para iti saṁśayaḥ ।
tathā brahmapuramiti —
kiṁ jīvo'tra brahmanāmā,
tasyedaṁ puraṁ śarīraṁ brahmapuram ,
athavā parasyaiva brahmaṇaḥ puraṁ brahmapuramiti ।
tatra jīvasya parasya vānyatarasya purasvāmino daharākāśatve saṁśayaḥ ।
tatrākāśaśabdasya bhūtākāśe rūḍhatvādbhūtākāśa eva daharaśabda iti prāptam ;
tasya ca daharāyatanāpekṣayā daharatvam ; ‘
yāvānvā ayamākāśastāvāneṣo'ntarhṛdaya ākāśaḥ’
iti ca bāhyābhyantarabhāvakṛtabhedasyopamānopameyabhāvaḥ ;
dyāvāpṛthivyādi ca tasminnantaḥsamāhitam ,
avakāśātmanākāśasyaikatvāt ।
athavā jīvo dahara iti prāptam ,
brahmapuraśabdāt ;
jīvasya hīdaṁ puraṁ sat śarīraṁ brahmapuramityucyate,
tasya svakarmaṇopārjitatvāt ;
bhaktyā ca tasya brahmaśabdavācyatvam ;
na hi parasya brahmaṇaḥ śarīreṇa svasvāmibhāvaḥ sambandho'sti ;
tatra purasvāminaḥ puraikadeśe'vasthānaṁ dṛṣṭam ,
yathā rājñaḥ ;
manaupādhikaśca jīvaḥ ;
manaśca prāyeṇa hṛdaye pratiṣṭhitam —
ityato jīvasyaivedaṁ hṛdayāntaravasthānaṁ syāt ;
daharatvamapi tasyaiva ārāgropamitatvāt avakalpate ;
ākāśopamitatvādi ca brahmābhedavivakṣayā bhaviṣyati ;
na cātra daharasyākāśasyānveṣṭavyatvaṁ vijijñāsitavyatvaṁ ca śrūyate ; ‘
tasminyadantaḥ’
iti paraviśeṣaṇatvenopādānāditi ॥
ata uttaraṁ brūmaḥ —
parameśvara evātra daharākāśo bhavitumarhati,
na bhūtākāśo jīvo vā ।
kasmāt ?
uttarebhyaḥ vākyaśeṣagatebhyo hetubhyaḥ ।
tathāhi —
anveṣṭavyatayābhihitasya daharākāśasya ‘
taṁ cedbrūyuḥ’
ityupakramya ‘
kiṁ tadatra vidyate yadanveṣṭavyaṁ yadvāva vijijñāsitavyam’
ityevamākṣepapūrvakaṁ pratisamādhānavacanaṁ bhavati —
‘sa brūyādyāvānvā’ (chā. u. 8 । 1 । 2) ‘ayamākāśastāvāneṣo'ntarhṛdaya ākāśa ubhe asmindyāvāpṛthivī antareva samāhite’ (chā. u. 8 । 1 । 3) ityādi ।
tatra puṇḍarīkadaharatvena prāptadaharatvasyākāśasya prasiddhākāśaupamyena daharatvaṁ nivartayan bhūtākāśatvaṁ daharasyākāśasya nivartayatīti gamyate ।
yadyapyākāśaśabdo bhūtākāśe rūḍhaḥ,
tathāpi tenaiva tasyopamā nopapadyata iti bhūtākāśaśaṅkā nivartitā bhavati ।
nanvekasyāpyākāśasya bāhyābhyantaratvakalpitena bhedenopamānopameyabhāvaḥ sambhavatītyuktam ।
naivaṁ sambhavati ;
agatikā hīyaṁ gatiḥ,
yatkālpanikabhedāśrayaṇam ।
api ca kalpayitvāpi bhedamupamānopameyabhāvaṁ varṇayataḥ paricchinnatvādabhyantarākāśasya na bāhyākāśaparimāṇatvamupapadyeta ।
nanu parameśvarasyāpi ‘jyāyānākāśāt’ (śa. brā. 10 । 6 । 3 । 2) iti śrutyantarāt naivākāśaparimāṇatvamupapadyate ।
naiṣa doṣaḥ ;
puṇḍarīkaveṣṭanaprāptadaharatvanivṛttiparatvādvākyasya na tāvattvapratipādanaparatvam ;
ubhayapratipādane hi vākyaṁ bhidyeta ।
na ca kalpitabhede puṇḍarīkaveṣṭita ākāśaikadeśe dyāvāpṛthivyādīnāmantaḥ samādhānamupapadyate । ‘
eṣa ātmāpahatapāpmā vijaro vimṛtyurviśoko vijighatso'pipāsaḥ satyakāmaḥ satyasaṅkalpaḥ’
iti cātmatvāpahatapāpmatvādayaśca guṇā na bhūtākāśe sambhavanti ।
yadyapyātmaśabdo jīve sambhavati,
tathāpītarebhyaḥ kāraṇebhyo jīvāśaṅkāpi nivartitā bhavati ।
na hyupādhiparicchinnasyārāgropamitasya jīvasya puṇḍarīkaveṣṭanakṛtaṁ daharatvaṁ śakyaṁ nivartayitum ।
brahmābhedavivakṣayā jīvasya sarvagatatvādi vivakṣyeteti cet ;
yadātmatayā jīvasya sarvagatatvādi vivakṣyeta,
tasyaiva brahmaṇaḥ sākṣātsarvagatatvādi vivakṣyatāmiti yuktam ।
yadapyuktam — ‘
brahmapuram’
iti jīvena purasyopalakṣitatvādrājña iva jīvasyaivedaṁ purasvāminaḥ puraikadeśavartitvamastviti ;
atra brūmaḥ —
parasyaivedaṁ brahmaṇaḥ puraṁ sat śarīraṁ brahmapuramityucyate,
brahmaśabdasya tasminmukhyatvāt ।
tasyāpyasti pureṇānena sambandhaḥ,
upalabdhyadhiṣṭhānatvāt —
‘sa etasmājjīvaghanātparātparaṁ puriśayaṁ puruṣamīkṣate’ (pra. u. 5 । 5) ‘sa vā ayaṁ puruṣaḥ sarvāsu pūrṣu puriśayaḥ’ (bṛ. u. 2 । 5 । 18) ityādiśrutibhyaḥ ।
athavā jīvapura evāsmin brahma sannihitamupalakṣyate,
yathā sālagrāme viṣṇuḥ sannihita iti,
tadvat ।
‘tadyatheha karmacito lokaḥ kṣīyata evamevāmutra puṇyacito lokaḥ kṣīyate’ (chā. u. 8 । 1 । 6) iti ca karmaṇāmantavatphalatvamuktvā, ‘
atha ya ihātmānamanuvidya vrajantyetāṁśca satyānkāmāṁsteṣāṁ sarveṣu lokeṣu kāmacāro bhavati’
iti prakṛtadaharākāśavijñānasyānantaphalatvaṁ vadan ,
paramātmatvamasya sūcayati ।
yadapyetaduktam —
na daharasyākāśasyānveṣṭavyatvaṁ vijijñāsitavyatvaṁ ca śrutaṁ paraviśeṣaṇatvenopādānāditi ;
atra brūmaḥ —
yadyākāśo nānveṣṭavyatvenoktaḥ syāt ‘
yāvānvā ayamākāśastāvāneṣo'ntarhṛdaya ākāśaḥ’
ityādyākāśasvarūpapradarśanaṁ nopapadyeta ।
nanvetadapyantarvartivastusadbhāvapradarśanāyaiva pradarśyate, ‘
taṁ cedbrūyuryadidamasminbrahmapure daharaṁ puṇḍarīkaṁ veśma daharo'sminnantarākāśaḥ kiṁ tadatra vidyate yadanveṣṭavyaṁ yadvāva vijijñāsitavyam’
ityākṣipya parihārāvasare ākāśaupamyopakrameṇa dyāvāpṛthivyādīnāmantaḥsamāhitatvapradarśanāt ।
naitadevam ;
evaṁ hi sati yadantaḥsamāhitaṁ dyāvāpṛthivyādi,
tadanveṣṭavyaṁ vijijñāsitavyaṁ coktaṁ syāt ;
tatra vākyaśeṣo nopapadyeta ; ‘
asminkāmāḥ samāhitāḥ’ ‘
eṣa ātmāpahatapāpmā’
iti hi prakṛtaṁ dyāvāpṛthivyādisamādhānādhāramākāśamākṛṣya ‘
atha ya ihātmānamanuvidya vrajantyetāṁśca satyānkāmān’
iti samuccayārthena caśabdenātmānaṁ kāmādhāram āśritāṁśca kāmān vijñeyān vākyaśeṣo darśayati ।
tasmādvākyopakrame'pi dahara evākāśo hṛdayapuṇḍarīkādhiṣṭhānaḥ sahāntaḥsthaiḥ samāhitaiḥ pṛthivyādibhiḥ satyaiśca kāmairvijñeya ukta iti gamyate ।
sa coktebhyo hetubhyaḥ parameśvara iti sthitam ॥ 14 ॥
gatiśabdābhyāṁ tathā hi dṛṣṭaṁ liṅgaṁ ca ॥ 15 ॥
daharaḥ parameśvara uttarebhyo hetubhya ityuktam ;
ta evottare hetava idānīṁ prapañcyante ।
itaśca parameśvara eva daharaḥ ;
yasmāddaharavākyaśeṣe parameśvarasyaiva pratipādakau gatiśabdau bhavataḥ —
‘imāḥ sarvāḥ prajā aharahargacchantya etaṁ brahmalokaṁ na vindanti’ (chā. u. 8 । 3 । 2) iti ।
tatra prakṛtaṁ daharaṁ brahmalokaśabdenābhidhāya tadviṣayā gatiḥ prajāśabdavācyānāṁ jīvānāmabhidhīyamānā daharasya brahmatāṁ gamayati ।
tathā hyaharaharjīvānāṁ suṣuptāvasthāyāṁ brahmaviṣayaṁ gamanaṁ dṛṣṭaṁ śrutyantare —
‘satā somya tadā sampanno bhavati’ (chā. u. 6 । 8 । 1) ityevamādau ।
loke'pi kila gāḍhaṁ suṣuptamācakṣate ‘
brahmībhūto brahmatāṁ gataḥ’
iti ।
tathā brahmalokaśabdo'pi prakṛte dahare prayujyamāno jīvabhūtākāśāśaṅkāṁ nivartayanbrahmatāmasya gamayati ।
nanu kamalāsanalokamapi brahmalokaśabdo gamayet ।
gamayedyadi brahmaṇo loka iti ṣaṣṭhīsamāsavṛttyā vyutpādyeta ;
sāmānādhikaraṇyavṛttyā tu vyutpādyamāno brahmaiva loko brahmaloka iti parameva brahma gamayiṣyati ।
etadeva cāharaharbrahmalokagamanaṁ dṛṣṭaṁ brahmalokaśabdasya sāmānādhikaraṇyavṛttiparigrahe liṅgam ।
na hyaharaharimāḥ prajāḥ kāryabrahmalokaṁ satyalokākhyaṁ gacchantīti śakyaṁ kalpayitum ॥ 15 ॥
dhṛteśca mahimno'syāsminnupalabdheḥ ॥ 16 ॥
dhṛteśca hetoḥ parameśvara evāyaṁ daharaḥ ।
katham ? ‘
daharo'sminnantarākāśaḥ’
iti hi prakṛtya ākāśaupamyapūrvakaṁ tasminsarvasamādhānamuktvā tasminneva cātmaśabdaṁ prayujyāpahatapāpmatvādiguṇayogaṁ copadiśya tamevānativṛttaprakaraṇaṁ nirdiśati —
‘atha ya ātmā sa seturvidhṛtireṣāṁ lokānāmasambhedāya’ (chā. u. 8 । 4 । 1) iti ।
tatra vidhṛtirityātmaśabdasāmānādhikaraṇyādvidhārayitocyate ;
kticaḥ kartari smaraṇāt ।
yathodakasantānasya vidhārayitā loke setuḥ kṣetrasampadāmasambhedāya,
evamayamātmā eṣāmadhyātmādibhedabhinnānāṁ lokānāṁ varṇāśramādīnāṁ ca vidhārayitā setuḥ,
asambhedāya asaṅkarāyeti ।
evamiha prakṛte dahare vidhāraṇalakṣaṇaṁ mahimānaṁ darśayati ।
ayaṁ ca mahimā parameśvara eva śrutyantarādupalabhyate — ‘
etasya vā akṣarasya praśāsane gārgi sūryācandramasau vidhṛtau tiṣṭhataḥ’
ityādeḥ ।
tathānyatrāpi niścite parameśvaravākye śrūyate — ‘
eṣa sarveśvara eṣa bhūtādhipatireṣa bhūtapāla eṣa seturvidharaṇa eṣāṁ lokānāmasambhedāya’
iti ।
evaṁ dhṛteśca hetoḥ parameśvara evāyaṁ daharaḥ ॥ 16 ॥
itaraparāmarśātsa iti cennāsambhavāt ॥ 18 ॥
uttarāccedāvirbhūtasvarūpastu ॥ 19 ॥
itaraparāmarśādyā jīvāśaṅkā jātā,
sā asambhavānnirākṛtā ।
athedānīṁ mṛtasyevāmṛtasekāt punaḥ samutthānaṁ jīvāśaṅkāyāḥ kriyate —
uttarasmātprājāpatyādvākyāt ।
tatra hi ‘
ya ātmāpahatapāpmā’
ityapahatapāpmatvādiguṇakamātmānamanveṣṭavyaṁ vijijñāsitavyaṁ ca pratijñāya,
‘ya eṣo'kṣiṇi puruṣo dṛśyata eṣa ātmā’ (chā. u. 8 । 7 । 4) iti bruvan akṣisthaṁ draṣṭāraṁ jīvamātmānaṁ nirdiśati ।
‘etaṁ tveva te bhūyo'nuvyākhyāsyāmi’ (chā. u. 8 । 9 । 3) iti ca tameva punaḥ punaḥ parāmṛśya,
‘ya eṣa svapne mahīyamānaścaratyeṣa ātmā’ (chā. u. 8 । 10 । 1) iti ‘tadyatraitatsuptaḥ samastaḥ samprasannaḥ svapnaṁ na vijānātyeṣa ātmā’ (chā. u. 8 । 11 । 1) iti ca jīvamevāvasthāntaragataṁ vyācaṣṭe ।
tasyaiva cāpahatapāpmatvādi darśayati — ‘
etadamṛtamabhayametadbrahma’
iti ।
‘nāha khalvayamevaṁ sampratyātmānaṁ jānātyayamahamasmīti no evemāni bhūtāni’ (chā. u. 8 । 11 । 2) iti ca suṣuptāvasthāyāṁ doṣamupalabhya, ‘
etaṁ tveva te bhūyo'nuvyākhyāsyāmi no evānyatraitasmāt’
iti copakramya,
śarīrasambandhanindāpūrvakam ‘
eṣa samprasādo'smāccharīrātsamutthāya paraṁ jyotirupasampadya svena rūpeṇābhiniṣpadyate sa uttamaḥ puruṣaḥ’
iti jīvameva śarīrātsamutthitamuttamaṁ puruṣaṁ darśayati ।
tasmādasti sambhavo jīve pārameśvarāṇāṁ dharmāṇām ।
ataḥ ‘
daharo'sminnantarākāśaḥ’
iti jīva evokta iti cetkaścidbrūyāt ;
taṁ prati brūyāt — ‘
āvirbhūtasvarūpastu’
iti ।
tuśabdaḥ pūrvapakṣavyāvṛttyarthaḥ ;
nottarasmādapi vākyādiha jīvasyāśaṅkā sambhavatītyarthaḥ ।
kasmāt ?
yatastatrāpyāvirbhūtasvarūpo jīvo vivakṣyate ।
āvirbhūtaṁ svarūpamasyetyāvirbhūtasvarūpaḥ ;
bhūtapūrvagatyā jīvavacanam ।
etaduktaṁ bhavati — ‘
ya eṣo'kṣiṇi’
ityakṣilakṣitaṁ draṣṭāraṁ nirdiśya,
udaśarāvabrāhmaṇena enaṁ śarīrātmatāyā vyutthāpya, ‘
etaṁ tveva te’
iti punaḥ punastameva vyākhyeyatvenākṛṣya,
svapnasuṣuptopanyāsakrameṇa ‘
paraṁ jyotirupasampadya svena rūpeṇābhiniṣpadyate’
iti yadasya pāramārthikaṁ svarūpaṁ paraṁ brahma,
tadrūpatayainaṁ jīvaṁ vyācaṣṭe ;
na jaivena rūpeṇa ।
yattat paraṁ jyotirupasampattavyaṁ śrutam ,
tatparaṁ brahma ;
taccāpahatapāpmatvādidharmakam ;
tadeva ca jīvasya pāramārthikaṁ svarūpam — ‘
tattvamasi’
ityādiśāstrebhyaḥ,
netaradupādhikalpitam ।
yāvadeva hi sthāṇāviva puruṣabuddhiṁ dvaitalakṣaṇāmavidyāṁ nivartayankūṭasthanityadṛksvarūpamātmānam ‘
ahaṁ brahmāsmi’
iti na pratipadyate,
tāvajjīvasya jīvatvam ।
yadā tu dehendriyamanobuddhisaṅghātādvyutthāpya śrutyā pratibodhyate nāsi tvaṁ dehendriyamanobuddhisaṅghātaḥ,
nāsi saṁsārī —
kiṁ tarhi ? —
tadyatsatyaṁ sa ātmā caitanyamātrasvarūpastattvamasīti ;
tadā kūṭasthanityadṛksvarūpamātmānaṁ pratibudhya asmāccharīrādyabhimānātsamuttiṣṭhan sa eva kūṭasthanityadṛksvarūpa ātmā bhavati —
‘sa yo ha vai tatparamaṁ brahma veda brahmaiva bhavati’ (mu. u. 3 । 2 । 9) ityādiśrutibhyaḥ ।
tadeva cāsya pāramārthikaṁ svarūpam ,
yena śarīrātsamutthāya svena rūpeṇābhiniṣpadyate ।
kathaṁ punaḥ svaṁ ca rūpaṁ svenaiva ca niṣpadyata iti sambhavati kūṭasthanityasya ?
suvarṇādīnāṁ tu dravyāntarasamparkādabhibhūtasvarūpāṇāmanabhivyaktāsādhāraṇaviśeṣāṇāṁ kṣāraprakṣepādibhiḥ śodhyamānānāṁ svarūpeṇābhiniṣpattiḥ syāt ;
tathā nakṣatrādīnāmahanyabhibhūtaprakāśānāmabhibhāvakaviyoge rātrau svarūpeṇābhiniṣpattiḥ syāt ;
na tu tathātmacaitanyajyotiṣo nityasya kenacidabhibhavaḥ sambhavati asaṁsargitvāt vyomna iva,
dṛṣṭavirodhācca ;
dṛṣṭiśrutimativijñātayo hi jīvasya svarūpam ;
tacca śarīrādasamutthitasyāpi jīvasya sadā niṣpannameva dṛśyate ;
sarvo hi jīvaḥ paśyan śṛṇvan manvāno vijānanvyavaharati,
anyathā vyavahārānupapatteḥ ;
taccet śarīrātsamutthitasya niṣpadyeta,
prāksamutthānāddṛṣṭo vyavahāro virudhyeta ।
ataḥ kimātmakamidaṁ śarīrātsamutthānam ,
kimātmikā vā svarūpeṇābhiniṣpattiriti ।
atrocyate —
prāgvivekavijñānotpatteḥ śarīrendriyamanobuddhiviṣayavedanopādhibhiraviviktamiva jīvasya dṛṣṭyādijyotiḥsvarūpaṁ bhavati ;
yathā śuddhasya sphaṭikasya svācchyaṁ śauklyaṁ ca svarūpaṁ prāgvivekagrahaṇādraktanīlādyupādhibhiraviviktamiva bhavati ;
pramāṇajanitavivekagrahaṇāttu parācīnaḥ sphaṭikaḥ svācchyena śauklyena ca svena rūpeṇābhiniṣpadyata ityucyate prāgapi tathaiva san ;
tathā dehādyupādhyaviviktasyaiva sato jīvasya śrutikṛtaṁ vivekavijñānaṁ śarīrātsamutthānam ,
vivekavijñānaphalaṁ svarūpeṇābhiniṣpattiḥ kevalātmasvarūpāvagatiḥ ।
tathā vivekāvivekamātreṇaivātmano'śarīratvaṁ saśarīratvaṁ ca mantravarṇāt ‘aśarīraṁ śarīreṣu’ (ka. u. 1 । 2 । 22) iti,
‘śarīrastho'pi kaunteya na karoti na lipyate’ (bha. gī. 13 । 31) iti ca saśarīratvāśarīratvaviśeṣābhāvasmaraṇāt ।
tasmādvivekavijñānābhāvādanāvirbhūtasvarūpaḥ san vivekavijñānādāvirbhūtasvarūpa ityucyate ।
na tvanyādṛśau āvirbhāvānāvirbhāvau svarūpasya sambhavataḥ,
svarūpatvādeva ।
evaṁ mithyājñānakṛta eva jīvaparameśvarayorbhedaḥ,
na vastukṛtaḥ ;
vyomavadasaṅgatvāviśeṣāt ।
kutaścaitadevaṁ pratipattavyam ?
yataḥ ‘
ya eṣo'kṣiṇi puruṣo dṛśyate’
ityupadiśya ‘
etadamṛtamabhayametadbrahma’
ityupadiśati ।
yo'kṣiṇi prasiddho draṣṭā draṣṭṛtvena vibhāvyate,
so'mṛtābhayalakṣaṇādbrahmaṇo'nyaścetsyāt ,
tato'mṛtābhayabrahmasāmānādhikaraṇyaṁ na syāt ।
nāpi praticchāyātmāyamakṣilakṣito nirdiśyate,
prajāpatermṛṣāvāditvaprasaṅgāt ।
tathā dvitīye'pi paryāye ‘
ya eṣa svapne mahīyamānaścarati’
iti na prathamaparyāyanirdiṣṭādakṣipuruṣāddraṣṭuranyo nirdiṣṭaḥ, ‘
etaṁ tveva te bhūyo'nuvyākhyāsyāmi’
ityupakramāt ।
kiñca ‘
ahamadya svapne hastinamadrākṣam ,
nedānīṁ taṁ paśyāmi’
iti dṛṣṭameva pratibuddhaḥ pratyācaṣṭe ।
draṣṭāraṁ tu tameva pratyabhijānāti — ‘
ya evāhaṁ svapnamadrākṣam ,
sa evāhaṁ jāgaritaṁ paśyāmi’
iti ।
tathā tṛtīye'pi paryāye — ‘
nāha khalvayamevaṁ sampratyātmānaṁ jānātyayamahamasmīti no evemāni bhūtāni’
iti suṣuptāvasthāyāṁ viśeṣavijñānābhāvameva darśayati,
na vijñātāraṁ pratiṣedhati ।
yattu tatra ‘
vināśamevāpīto bhavati’
iti,
tadapi viśeṣavijñānavināśābhiprāyameva,
na vijñātṛvināśābhiprāyam ;
‘na hi vijñāturvijñāterviparilopo vidyate'vināśitvāt’ (bṛ. u. 4 । 3 । 30) iti śrutyantarāt ।
tathā caturthe'pi paryāye ‘
etaṁ tveva te bhūyo'nuvyākhyāsyāmi no evānyatraitasmāt’
ityupakramya ‘
maghavan martyaṁ vā idaṁ śarīram’
ityādinā prapañcena śarīrādyupādhisambandhapratyākhyānena samprasādaśabdoditaṁ jīvam ‘
svena rūpeṇābhiniṣpadyate’
iti brahmasvarūpāpannaṁ darśayan ,
na parasmādbrahmaṇo'mṛtābhayasvarūpādanyaṁ jīvaṁ darśayati ।
kecittu paramātmavivakṣāyām ‘
etaṁ tveva te’
iti jīvākarṣaṇamanyāyyaṁ manyamānā etameva vākyopakramasūcitamapahatapāpmatvādiguṇakamātmānaṁ te bhūyo'nuvyākhyāsyāmīti kalpayanti ।
teṣām ‘
etam’
iti sannihitāvalambinī sarvanāmaśrutirviprakṛṣyeta ;
bhūyaḥśrutiścoparudhyeta ;
paryāyāntarābhihitasya paryāyāntare'nabhidhīyamānatvāt । ‘
etaṁ tveva te’
iti ca pratijñāya prākcaturthātparyāyādanyamanyaṁ vyācakṣāṇasya prajāpateḥ pratārakatvaṁ prasajyeta ।
tasmāt yadavidyāpratyupasthāpitamapāramārthikaṁ jaivaṁ rūpaṁ kartṛtvabhoktṛtvarāgadveṣādidoṣakaluṣitamanekānarthayogi,
tadvilayanena tadviparītamapahatapāpmatvādiguṇakaṁ pārameśvaraṁ svarūpaṁ vidyayā pratipadyate,
sarpādivilayaneneva rajjvādīn ।
apare tu vādinaḥ pāramārthikameva jaivaṁ rūpamiti manyante'smadīyāśca kecit ।
teṣāṁ sarveṣāmātmaikatvasamyagdarśanapratipakṣabhūtānāṁ pratiṣedhāyedaṁ śārīrakamārabdham —
eka eva parameśvaraḥ kūṭasthanityo vijñānadhāturavidyayā,
māyayā māyāvivat ,
anekadhā vibhāvyate,
nānyo vijñānadhāturastīti ।
yattvidaṁ parameśvaravākye jīvamāśaṅkya pratiṣedhati sūtrakāraḥ —
‘nāsambhavāt’ (bra. sū. 1 । 3 । 18) ityādinā,
tatrāyamabhiprāyaḥ —
nityaśuddhabuddhamuktasvabhāve kūṭasthanitye ekasminnasaṅge paramātmani tadviparītaṁ jaivaṁ rūpaṁ vyomnīva talamalādi parikalpitam ;
tat ātmaikatvapratipādanaparairvākyairnyāyopetairdvaitavādapratiṣedhaiścāpaneṣyāmīti —
paramātmano jīvādanyatvaṁ draḍhayati ;
jīvasya tu na parasmādanyatvaṁ pratipipādayiṣati ;
kiṁ tvanuvadatyevāvidyākalpitaṁ lokaprasiddhaṁ jīvabhedam ;
evaṁ hi svābhāvikakartṛtvabhoktṛtvānuvādena pravṛttāḥ karmavidhayo na virudhyanta iti manyate ।
pratipādyaṁ tu śāstrārthamātmaikatvameva darśayati —
‘śāstradṛṣṭyā tūpadeśo vāmadevavat’ (bra. sū. 1 । 1 । 30) ityādinā ।
varṇitaścāsmābhiḥ vidvadavidvadbhedena karmavidhivirodhaparihāraḥ ॥ 19 ॥
anyārthaśca parāmarśaḥ ॥ 20 ॥
atha yo'yaṁ daharavākyaśeṣe jīvaparāmarśo darśitaḥ —
‘atha ya eṣa samprasādaḥ’ (chā. u. 8 । 3 । 4) ityādiḥ,
sa dahare parameśvare vyākhyāyamāne,
na jīvopāsanopadeśaḥ,
nāpi prakṛtaviśeṣopadeśaḥ —
ityanarthakatvaṁ prāpnotītyata āha —
anyārtho'yaṁ jīvaparāmarśo na jīvasvarūpaparyavasāyī —
kiṁ tarhi ? —
parameśvarasvarūpaparyavasāyī ।
katham ?
samprasādaśabdodito jīvo jāgaritavyavahāre dehendriyapañjarādhyakṣo bhūtvā,
tadvāsanānirmitāṁśca svapnānnāḍīcaro'nubhūya,
śrāntaḥ śaraṇaṁ prepsurubhayarūpādapi śarīrābhimānātsamutthāya,
suṣuptāvasthāyāṁ paraṁ jyotirākāśaśabditaṁ paraṁ brahmopasampadya,
viśeṣavijñānavattvaṁ ca parityajya,
svena rūpeṇābhiniṣpadyate ;
yadasyopasampattavyaṁ paraṁ jyotiḥ,
yena svena rūpeṇāyamabhiniṣpadyate,
sa eṣa ātmāpahatapāpmatvādiguṇa upāsyaḥ —
ityevamartho'yaṁ jīvaparāmarśaḥ parameśvaravādino'pyupapadyate ॥ 20 ॥
alpaśruteriti cettaduktam ॥ 21 ॥
yadapyuktam — ‘
daharo'sminnantarākāśaḥ’
ityākāśasyālpatvaṁ śrūyamāṇaṁ parameśvare nopapadyate,
jīvasya tu ārāgropamitasyālpatvamavakalpata iti ;
tasya parihāro vaktavyaḥ ।
ukto hyasya parihāraḥ —
parameśvare'pyāpekṣikamalpatvamavakalpata iti,
‘arbhakaukastvāttadvyapadeśācca neti cenna nicāyyatvādevaṁ vyomavacca’ (bra. sū. 1 । 2 । 7) ityatra ;
sa eveha parihāro'nusandhātavya iti sūcayati ।
śrutyaiva ca idamalpatvaṁ pratyuktaṁ prasiddhenākāśenopamimānayā ‘
yāvānvā ayamākāśastāvāneṣo'ntarhṛdaya ākāśaḥ’
iti ॥ 21 ॥
anukṛtestasya ca ॥ 22 ॥
prājña evāyamātmā bhavitumarhati ।
kasmāt ?
anukṛteḥ ;
anukaraṇamanukṛtiḥ ;
yadetat ‘
tameva bhāntamanubhāti sarvam’
ityanubhānam ,
tatprājñaparigrahe'vakalpate ;
‘bhārūpaḥ satyasaṅkalpaḥ’ (chā. u. 3 । 14 । 2) iti hi prājñamātmānamāmananti ;
na tu tejodhātuṁ kañcitsūryādayo'nubhāntīti prasiddham ;
samatvācca tejodhātūnāṁ sūryādīnāṁ na tejodhātumanyaṁ pratyapekṣāsti,
yaṁ bhāntamanubhāyuḥ ;
na hi pradīpaḥ pradīpāntaramanubhāti ।
yadapyuktaṁ samānasvabhāvakeṣvanukāro dṛśyata iti —
nāyamekānto niyamaḥ ;
bhinnasvabhāvakeṣvapi hyanukāro dṛśyate ;
yathā sutapto'yaḥpiṇḍo'gnyanukṛtiragniṁ dahantamanudahati,
bhaumaṁ vā rajo vāyuṁ vahantamanuvahatīti । ‘
anukṛteḥ’
ityanubhānamasusūcat । ‘
tasya ca’
iti caturthaṁ pādamasya ślokasya sūcayati । ‘
tasya bhāsā sarvamidaṁ vibhāti’
iti ca taddhetukaṁ bhānaṁ sūryāderucyamānaṁ prājñamātmānaṁ gamayati ।
‘taddevā jyotiṣāṁ jyotirāyurhopāsate'mṛtam’ (bṛ. u. 4 । 4 । 16) iti hi prājñamātmānamāmananti ।
tejontareṇa tu sūryāditejo vibhātītyaprasiddham ,
viruddhaṁ ca ;
tejontareṇa tejontarasya pratighātāt ।
athavā na sūryādīnāmeva ślokaparipaṭhitānāmidaṁ taddhetukaṁ vibhānamucyate ।
kiṁ tarhi ? ‘
sarvamidam’
ityaviśeṣaśruteḥ sarvasyaivāsya nāmarūpakriyākārakaphalajātasya yā abhivyaktiḥ,
sā brahmajyotiḥsattānimittā ;
yathā sūryajyotiḥsattānimittā sarvasya rūpajātasyābhivyaktiḥ,
tadvat । ‘
na tatra sūryo bhāti’
iti ca tatraśabdamāharanprakṛtagrahaṇaṁ darśayati ;
prakṛtaṁ ca brahma ‘yasmindyauḥ pṛthivī cāntarikṣamotam’ (mu. u. 2 । 2 । 5) ityādinā ;
anantaraṁ ca ‘
hiraṇmaye pare kośe virajaṁ brahma niṣkalam ।
tacchubhraṁ jyotiṣāṁ jyotistadyadātmavido viduḥ’
iti ;
kathaṁ tajjyotiṣāṁ jyotirityata idamutthitam — ‘
na tatra sūryo bhāti’
iti ।
yadapyuktam sūryādīnāṁ tejasāṁ bhānapratiṣedhastejodhātāvevānyasminnavakalpate,
sūrya ivetareṣāmiti ;
tatra tu sa eva tejodhāturanyo na sambhavatītyupapāditam ।
brahmaṇyapi caiṣāṁ bhānapratiṣedho'vakalpate ;
yataḥ —
yadupalabhyate tatsarvaṁ brahmaṇaiva jyotiṣopalabhyate ;
brahma tu nānyena jyotiṣopalabhyate,
svayaṁjyotiḥsvarūpatvāt ,
yena sūryādayastasminbhāyuḥ ;
brahma hi anyadvyanakti,
na tu brahmānyena vyajyate,
‘ātmanaivāyaṁ jyotiṣāste’ (bṛ. u. 4 । 3 । 6) ‘agṛhyo na hi gṛhyate’ (bṛ. u. 4 । 2 । 4) ityādiśrutibhyaḥ ॥ 22 ॥
śabdādeva pramitaḥ ॥ 24 ॥
‘
aṅguṣṭhamātraḥ puruṣo madhya ātmani tiṣṭhati’
iti śrūyate ;
tathā ‘aṅguṣṭhamātraḥ puruṣo jyotirivādhūmakaḥ । īśāno bhūtabhavyasya sa evādya sa u śvaḥ । etadvai tat’ (ka. u. 2 । 1 । 13) iti ca ।
tatra yo'yamaṅguṣṭhamātraḥ puruṣaḥ śrūyate,
sa kiṁ vijñānātmā,
kiṁ vā paramātmeti saṁśayaḥ ।
tatra parimāṇopadeśādvijñānātmeti tāvatprāptam ।
na hyanantāyāmavistārasya paramātmano'ṅguṣṭhaparimāṇatvamupapadyate ;
vijñānātmanastūpādhimattvātsambhavati kayācitkalpanayāṅguṣṭhamātratvam ।
smṛteśca —
‘atha satyavataḥ kāyātpāśabaddhaṁ vaśaṁ gatam । aṅguṣṭhamātraṁ puruṣaṁ niścakarṣa yamo balāt’ (ma. bhā. 3 । 297 । 17) iti ;
na hi parameśvaro balāt yamena niṣkraṣṭuṁ śakyaḥ ;
tena tatra saṁsārī aṅguṣṭhamātro niścitaḥ ;
sa evehāpītyevaṁ prāpte brūmaḥ —
kathaṁ punaḥ sarvagatasya paramātmanaḥ parimāṇopadeśa ityatra brūmaḥ —
hṛdyapekṣayā tu manuṣyādhikāratvāt ॥ 25 ॥
sarvagatasyāpi paramātmano hṛdaye'vasthānamapekṣyāṅguṣṭhamātratvamidamucyate ;
ākāśasyeva vaṁśaparvāpekṣamaratnimātratvam ।
na hyañjasā atimātrasya paramātmano'ṅguṣṭhamātratvamupapadyate ।
na cānyaḥ paramātmana iha grahaṇamarhati īśānaśabdādibhya ityuktam ।
nanu pratiprāṇibhedaṁ hṛdayānāmanavasthitatvāttadapekṣamapyaṅguṣṭhamātratvaṁ nopapadyata ityata uttaramucyate —
manuṣyādhikāratvāditi ;
‘śāstraṁ hyaviśeṣapravṛttamapi manuṣyānevādhikaroti ; śaktatvāt , arthitvāt , aparyudastatvāt upanayanādiśāstrācca — iti varṇitametadadhikāralakṣaṇe’ (jai. sū. 6 । 1) ।
manuṣyāṇāṁ ca niyataparimāṇaḥ kāyaḥ ;
aucityena niyataparimāṇameva caiṣāmaṅguṣṭhamātraṁ hṛdayam ;
ato manuṣyādhikāratvācchāstrasya manuṣyahṛdayāvasthānāpekṣamaṅguṣṭhamātratvamupapannaṁ paramātmanaḥ ।
yadapyuktam —
parimāṇopadeśāt smṛteśca saṁsāryevāyamaṅguṣṭhamātraḥ pratyetavya iti ;
tatpratyucyate — ‘
sa ātmā tattvamasi’
ityādivat saṁsāriṇa eva sato'ṅguṣṭhamātrasya brahmatvamidamupadiśyata iti ।
dvirūpā hi vedāntavākyānāṁ pravṛttiḥ —
kvacitparamātmasvarūpanirūpaṇaparā ;
kvacidvijñānātmanaḥ paramātmaikatvopadeśaparā ।
tadatra vijñānātmanaḥ paramātmanaikatvamupadiśyate ;
nāṅguṣṭhamātratvaṁ kasyacit ।
etamevārthaṁ pareṇa sphuṭīkariṣyati —
‘aṅguṣṭhamātraḥ puruṣo'ntarātmā sadā janānāṁ hṛdaye sanniviṣṭaḥ । taṁ svāccharīrātpravṛhenmuñjādiveṣīkāṁ dhairyeṇa । taṁ vidyācchukramamṛtam’ (ka. u. 2 । 3 । 17) iti ॥ 25 ॥
taduparyapi bādarāyaṇaḥ sambhavāt ॥ 26 ॥
aṅguṣṭhamātraśrutirmanuṣyahṛdayāpekṣā manuṣyādhikāratvācchāstrasyetyuktam ;
tatprasaṅgenedamucyate ।
bāḍham ,
manuṣyānadhikaroti śāstram ;
na tu manuṣyāneveti iha brahmajñāne niyamo'sti ।
teṣāṁ manuṣyāṇām upariṣṭādye devādayaḥ,
tānapyadhikaroti śāstramiti bādarāyaṇa ācāryo manyate ।
kasmāt ?
sambhavāt ।
sambhavati hi teṣāmapyarthitvādyadhikārakāraṇam ;
tatrārthitvaṁ tāvanmokṣaviṣayaṁ devādīnāmapi sambhavati vikāraviṣayavibhūtyanityatvālocanādinimittam ;
tathā sāmarthyamapi teṣāṁ sambhavati,
mantrārthavādetihāsapurāṇalokebhyo vigrahavattvādyavagamāt ;
na ca teṣāṁ kaścitpratiṣedho'sti ;
na copanayanaśāstreṇaiṣāmadhikāro nivartyeta,
upanayanasya vedādhyayanārthatvāt ,
teṣāṁ ca svayaṁpratibhātavedatvāt ;
api caiṣāṁ vidyāgrahaṇārthaṁ brahmacaryādi darśayati —
‘ekaśataṁ ha vai varṣāṇi maghavānprajāpatau brahmacaryamuvāsa’ (chā. u. 8 । 11 । 3) ‘bhṛgurvai vāruṇiḥ । varuṇaṁ pitaramupasasāra । adhīhi bhagavo brahma’ (tai. u. 3 । 1 । 1) ityādi ।
yadapi karmasvanadhikārakāraṇamuktam — ‘
na devānāṁ devatāntarābhāvāt’
iti,
‘na ṛṣīṇām , ārṣeyāntarābhāvāt’ (jai. sū. 6 । 1 । 6,7) iti ;
na tadvidyāsu asti ।
na hīndrādīnāṁ vidyāsvadhikriyamāṇānāmindrādyuddeśena kiñcitkṛtyamasti ;
na ca bhṛgvādīnāṁ bhṛgvādisagotratayā ।
tasmāddevādīnāmapi vidyāsvadhikāraḥ kena vāryate ?
devādyadhikāre'pyaṅguṣṭhamātraśrutiḥ svāṅguṣṭhāpekṣayā na virudhyate ॥ 26 ॥
virodhaḥ karmaṇīti cennānekapratipatterdarśanāt ॥ 27 ॥
syādetat —
yadi vigrahavattvādyabhyupagamena devādīnāṁ vidyāsvadhikāro varṇyeta,
vigrahavattvāt ṛtvigādivadindrādīnāmapi svarūpasannidhānena karmāṅgabhāvo'bhyupagamyeta ;
tadā ca virodhaḥ karmaṇi syāt ;
na hīndrādīnāṁ svarūpasannidhānena yāgāṅgabhāvo dṛśyate ;
na ca sambhavati,
bahuṣu yāgeṣu yugapadekasyendrasya svarūpasannidhānānupapatteriti cet ,
nāyamasti virodhaḥ ।
kasmāt ?
anekapratipatteḥ ।
ekasyāpi devatātmano yugapadanekasvarūpapratipattiḥ sambhavati ।
kathametadavagamyate ?
darśanāt ।
tathāhi —
‘kati devāḥ’ (bṛ. u. 3 । 9 । 1)ityupakramya ‘trayaśca trī ca śatā trayaśca trī ca sahasrā’ (bṛ. u. 3 । 9 । 1) iti nirucya ‘katame te’ (bṛ. u. 3 । 9 । 1) ityasyāṁ pṛcchāyām ‘mahimāna evaiṣāmete trayastriṁśattveva devāḥ’ (bṛ. u. 3 । 9 । 2) iti bruvatī śrutiḥ ekaikasya devatātmano yugapadanekarūpatāṁ darśayati ।
tathā trayastriṁśato'pi ṣaḍādyantarbhāvakrameṇa ‘
katama eko deva iti prāṇaḥ’
iti prāṇaikarūpatāṁ devānāṁ darśayantī tasyaiva ekasya prāṇasya yugapadanekarūpatāṁ darśayati ।
tathā smṛtirapi — ‘
ātmano vai śarīrāṇi bahūni bharatarṣabha ।
yogī kuryādbalaṁ prāpya taiśca sarvairmahīṁ caret ॥
prāpnuyādviṣayānkaiścitkaiścidugraṁ tapaścaret ।
saṁkṣipecca punastāni sūryo raśmigaṇāniva’
ityevaṁjātīyakā prāptāṇimādyaiśvaryāṇāṁ yogināmapi yugapadanekaśarīrayogaṁ darśayati ;
kimu vaktavyamājānasiddhānāṁ devānām ?
anekarūpapratipattisambhavācca ekaikā devatā bahubhī rūpairātmānaṁ pravibhajya bahuṣu yāgeṣu yugapadaṅgabhāvaṁ gacchati paraiśca na dṛśyate,
antardhānādiśaktiyogāt —
ityupapadyate । ‘
anekapratipatterdarśanāt’
ityasyāparā vyākhyā —
vigrahavatāmapi karmāṅgabhāvacodanāsu anekā pratipattirdṛśyate ;
kvacideko'pi vigrahavānanekatra yugapadaṅgabhāvaṁ na gacchati,
yathā bahubhirbhojayadbhirnaiko brāhmaṇo yugapadbhojyate ;
kvaciccaiko'pi vigrahavānanekatra yugapadaṅgabhāvaṁ gacchati,
yathā bahubhirnamaskurvāṇaireko brāhmaṇo yugapannamaskriyate ;
tadvadihoddeśaparityāgātmakatvāt yāgasya vigrahavatīmapyekāṁ devatāmuddiśya bahavaḥ svaṁ svaṁ dravyaṁ yugapatparityakṣyantīti vigrahavattve'pi devānāṁ na kiñcitkarmaṇi virudhyate ॥ 27 ॥
śabda iti cennātaḥ prabhavātpratyakṣānumānābhyām ॥ 28 ॥
mā nāma vigrahavattve devādīnāmabhyupagamyamāne karmaṇi kaścidvirodhaḥ prasañji ; śabde tu virodhaḥ prasajyeta । katham ? autpattikaṁ hi śabdasyārthena sambandhamāśritya ‘anapekṣatvāt’ iti vedasya prāmāṇyaṁ sthāpitam । idānīṁ tu vigrahavatī devatābhyupagamyamānā yadyapyaiśvaryayogādyugapadanekakarmasambandhīni havīṁṣi bhuñjīta, tathāpi vigrahayogādasmadādivajjananamaraṇavatī seti, nityasya śabdasya nityenārthena nitye sambandhe pratīyamāne yadvaidike śabde prāmāṇyaṁ sthitam , tasya virodhaḥ syāditi cet , nāyamapyasti virodhaḥ । kasmāt ? ataḥ prabhavāt । ata eva hi vaidikācchabdāddevādikaṁ jagatprabhavati ॥
nanu ‘janmādyasya yataḥ’ (bra. sū. 1 । 1 । 2) ityatra brahmaprabhavatvaṁ jagato'vadhāritam ,
kathamiha śabdaprabhavatvamucyate ?
api ca yadi nāma vaidikācchabdādasya prabhavo'bhyupagataḥ,
kathametāvatā virodhaḥ śabde parihṛtaḥ ?
yāvatā vasavo rudrā ādityā viśvedevā maruta ityete'rthā anityā eva,
utpattimattvāt ;
tadanityatve ca tadvācināṁ vaidikānāṁ vasvādiśabdānāmanityatvaṁ kena nivāryate ?
prasiddhaṁ hi loke devadattasya putra utpanne yajñadatta iti tasya nāma kriyata iti ;
tasmādvirodha eva śabda iti cet ,
na ;
gavādiśabdārthasambandhanityatvadarśanāt ।
na hi gavādivyaktīnāmutpattimattve tadākṛtīnāmapyutpattimattvaṁ syāt ।
dravyaguṇakarmaṇāṁ hi vyaktaya evotpadyante,
nākṛtayaḥ ।
ākṛtibhiśca śabdānāṁ sambandhaḥ,
na vyaktibhiḥ,
vyaktīnāmānantyātsambandhagrahaṇānupapatteḥ ।
vyaktiṣūtpadyamānāsvapyākṛtīnāṁ nityatvāt na gavādiśabdeṣu kaścidvirodho dṛśyate ।
tathā devādivyaktiprabhavābhyupagame'pyākṛtinityatvāt na kaścidvasvādiśabdeṣu virodha iti draṣṭavyam ।
ākṛtiviśeṣastu devādīnāṁ mantrārthavādādibhyo vigrahavattvādyavagamādavagantavyaḥ ।
sthānaviśeṣasambandhanimittāśca indrādiśabdāḥ senāpatyādiśabdavat ।
tataśca yo yastattatsthānamadhitiṣṭhati,
sa sa indrādiśabdairabhidhīyata iti na doṣo bhavati ।
na cedaṁ śabdaprabhavatvaṁ brahmaprabhavatvavadupādānakāraṇatvābhiprāyeṇocyate ।
kathaṁ tarhi ?
sthite vācakātmanā nitye śabde nityārthasambandhini śabdavyavahārayogyārthavyaktiniṣpattiḥ ‘
ataḥ prabhavaḥ’
ityucyate ।
kathaṁ punaravagamyate śabdātprabhavati jagaditi ?
pratyakṣānumānābhyām ;
pratyakṣaṁ śrutiḥ,
prāmāṇyaṁ pratyanapekṣatvāt ;
anumānaṁ smṛtiḥ,
prāmāṇyaṁ prati sāpekṣatvāt ।
te hi śabdapūrvāṁ sṛṣṭiṁ darśayataḥ ; ‘
eta iti vai prajāpatirdevānasṛjatāsṛgramiti manuṣyānindava iti pitṝṁstiraḥpavitramiti grahānāśava iti stotraṁ viśvānīti śastramabhisaubhagetyanyāḥ prajāḥ’
iti śrutiḥ ;
tathānyatrāpi ‘sa manasā vācaṁ mithunaṁ samabhavat’ (bṛ. u. 1 । 2 । 4) ityādinā tatra tatra śabdapūrvikā sṛṣṭiḥ śrāvyate ;
smṛtirapi — ‘
anādinidhanā nityā vāgutsṛṣṭā svayaṁbhuvā ।
ādau vedamayī divyā yataḥ sarvāḥ pravṛttayaḥ’
iti ;
utsargo'pyayaṁ vācaḥ sampradāyapravartanātmako draṣṭavyaḥ,
anādinidhanāyā anyādṛśasyotsargasyāsambhavāt ;
tathā ‘nāma rūpaṁ ca bhūtānāṁ karmaṇāṁ ca pravartanam । vedaśabdebhya evādau nirmame sa maheśvaraḥ’ (ma. smṛ. 1 । 21) iti ; ‘
sarveṣāṁ tu sa nāmāni karmāṇi ca pṛthak pṛthak ।
vedaśabdebhya evādau pṛthak saṁsthāśca nirmame’
iti ca ।
api ca cikīrṣitamarthamanutiṣṭhan tasya vācakaṁ śabdaṁ pūrvaṁ smṛtvā paścāttamarthamanutiṣṭhatīti sarveṣāṁ naḥ pratyakṣametat ।
tathā prajāpaterapi sraṣṭuḥ sṛṣṭeḥ pūrvaṁ vaidikāḥ śabdā manasi prādurbabhūvuḥ,
paścāttadanugatānarthānsasarjeti gamyate ।
tathā ca śrutiḥ ‘sa bhūriti vyāharat sa bhūmimasṛjata’ (tai. brā. 2 । 2 । 4 । 2) ityevamādikā bhūrādiśabdebhya eva manasi prādurbhūtebhyo bhūrādilokānsṛṣṭāndarśayati ॥
kimātmakaṁ punaḥ śabdamabhipretyedaṁ śabdaprabhavatvamucyate ? sphoṭam ityāha । varṇapakṣe hi teṣāmutpannapradhvaṁsitvānnityebhyaḥ śabdebhyo devādivyaktīnāṁ prabhava ityanupapannaṁ syāt ; utpannadhvaṁsinaśca varṇāḥ, pratyuccāraṇamanyathā cānyathā ca pratīyamānatvāt ; tathā hyadṛśyamāno'pi puruṣaviśeṣo'dhyayanadhvaniśravaṇādeva viśeṣato nirdhāryate — ‘devadatto'yamadhīte, yajñadatto'yamadhīte’ iti ; na cāyaṁ varṇaviṣayo'nyathātvapratyayo mithyājñānam , bādhakapratyayābhāvāt । na ca varṇebhyo'rthāvagatiryuktā ; na hyekaiko varṇo'rthaṁ pratyāyayet , vyabhicārāt ; na ca varṇasamudāyapratyayo'sti, kramavartitvādvarṇānām ; pūrvapūrvavarṇānubhavajanitasaṁskārasahito'ntyo varṇo'rthaṁ pratyāyayiṣyatīti yadyucyeta, tanna ; sambandhagrahaṇāpekṣo hi śabdaḥ svayaṁ pratīyamāno'rthaṁ pratyāyayet , dhūmādivat ; na ca pūrvapūrvavarṇānubhavajanitasaṁskārasahitasyāntyavarṇasya pratītirasti, apratyakṣatvātsaṁskārāṇām ; kāryapratyāyitaiḥ saṁskāraiḥ sahito'ntyo varṇo'rthaṁ pratyāyayiṣyatīti cet , na ; saṁskārakāryasyāpi smaraṇasya kramavartitvāt ; tasmātsphoṭa eva śabdaḥ । sa caikaikavarṇapratyayāhitasaṁskārabīje'ntyavarṇapratyayajanitaparipāke pratyayinyekapratyayaviṣayatayā jhaṭiti pratyavabhāsate ; na cāyamekapratyayo varṇaviṣayā smṛtiḥ, varṇānāmanekatvādekapratyayaviṣayatvānupapatteḥ ; tasya ca pratyuccāraṇaṁ pratyabhijñāyamānatvānnityatvam , bhedapratyayasya varṇaviṣayatvāt । tasmānnityācchabdātsphoṭarūpādabhidhāyakātkriyākārakaphalalakṣaṇaṁ jagadabhidheyabhūtaṁ prabhavatīti ॥
‘varṇā eva tu śabdaḥ’ iti bhagavānupavarṣaḥ । nanūtpannapradhvaṁsitvaṁ varṇānāmuktam ; tanna, ta eveti pratyabhijñānāt ; sādṛśyātpratyabhijñānaṁ keśādiṣviveti cet , na ; pratyabhijñānasya pramāṇāntareṇa bādhānupapatteḥ ; pratyabhijñānamākṛtinimittamiti cet , na ; vyaktipratyabhijñānāt ; yadi hi pratyuccāraṇaṁ gavādivyaktivadanyā anyā varṇavyaktayaḥ pratīyeran , tata ākṛtinimittaṁ pratyabhijñānaṁ syāt ; na tvetadasti ; varṇavyaktaya eva hi pratyuccāraṇaṁ pratyabhijñāyante ; dvirgośabda uccāritaḥ — iti hi pratipattiḥ ; na tu dvau gośabdāviti । nanu varṇā apyuccāraṇabhedena bhinnāḥ pratīyante, devadattayajñadattayoradhyayanadhvaniśravaṇādeva bhedapratīterityuktam ; atrābhidhīyate — sati varṇaviṣaye niścite pratyabhijñāne, saṁyogavibhāgābhivyaṅgyatvādvarṇānām , abhivyañjakavaicitryanimitto'yaṁ varṇaviṣayo vicitraḥ pratyayaḥ, na svarūpanimittaḥ ; api ca varṇavyaktibhedavādināpi pratyabhijñānasiddhaye varṇākṛtayaḥ kalpayitavyāḥ ; tāsu ca paropādhiko bhedapratyaya ityabhyupagantavyam ; tadvaraṁ varṇavyaktiṣveva paropādhiko bhedapratyayaḥ, svarūpanimittaṁ ca pratyabhijñānam — iti kalpanālāghavam । eṣa eva ca varṇaviṣayasya bhedapratyayasya bādhakaḥ pratyayaḥ, yatpratyabhijñānam । kathaṁ hyekasminkāle bahūnāmuccārayatāmeka eva san gakāro yugapadanekarūpaḥ syāt — udāttaścānudāttaśca svaritaśca sānunāsikaśca niranunāsikaśceti । athavā dhvanikṛto'yaṁ bhedapratyayo na varṇakṛta ityadoṣaḥ । kaḥ punarayaṁ dhvanirnāma ? yo dūrādākarṇayato varṇavivekamapratipadyamānasya karṇapathamavatarati ; pratyāsīdataśca paṭumṛdutvādibhedaṁ varṇeṣvāsañjayati ; tannibandhanāścodāttādayo viśeṣāḥ, na varṇasvarūpanibandhanāḥ, varṇānāṁ pratyuccāraṇaṁ pratyabhijñāyamānatvāt ; evaṁ ca sati sālambanā evaite udāttādipratyayā bhaviṣyanti ; itarathā hi varṇānāṁ pratyabhijñāyamānānāṁ nirbhedatvātsaṁyogavibhāgakṛtā udāttādiviśeṣāḥ kalpyeran ; saṁyogavibhāgānāṁ cāpratyakṣatvānna tadāśrayā viśeṣāḥ varṇeṣvadhyavasātuṁ śakyanta ityato nirālambanā eva ete udāttādipratyayāḥ syuḥ । api ca naivaitadabhiniveṣṭavyam — udāttādibhedena varṇānāṁ pratyabhijñāyamānānāṁ bhedo bhavediti ; na hyanyasya bhedenānyasyābhidyamānasya bhedo bhavitumarhati ; na hi vyaktibhedena jātiṁ bhinnāṁ manyante । varṇebhyaścārthapratīteḥ sambhavāt sphoṭakalpanānarthikā । na kalpayāmyahaṁ sphoṭam , pratyakṣameva tvenamavagacchāmi, ekaikavarṇagrahaṇāhitasaṁskārāyāṁ buddhau jhaṭiti pratyavabhāsanāditi cet , na ; asyā api buddhervarṇaviṣayatvāt ; ekaikavarṇagrahaṇottarakālā hīyamekā buddhirgauriti samastavarṇaviṣayā, nārthāntaraviṣayā । kathametadavagamyate ? yato'syāmapi buddhau gakārādayo varṇā anuvartante, na tu dakārādayaḥ ; yadi hyasyā buddhergakārādibhyo'rthāntaraṁ sphoṭo viṣayaḥ syāt , tato dakārādaya iva gakārādayo'pyasyā buddhervyāvarteran ; na tu tathāsti ; tasmādiyamekabuddhirvarṇaviṣayaiva smṛtiḥ । nanvanekatvādvarṇānāṁ naikabuddhiviṣayatopapadyata ityuktam , tatprati brūmaḥ — sambhavatyanekasyāpyekabuddhiviṣayatvam , paṅktiḥ vanaṁ senā daśa śataṁ sahasramityādidarśanāt ; yā tu gaurityeko'yaṁ śabda iti buddhiḥ, sā bahuṣveva varṇeṣvekārthāvacchedanibandhanā aupacārikī vanasenādibuddhivadeva । atrāha — yadi varṇā eva sāmastyena ekabuddhiviṣayatāmāpadyamānāḥ padaṁ syuḥ, tato jārā rājā kapiḥ pika ityādiṣu padaviśeṣapratipattirna syāt ; ta eva hi varṇā itaratretaratra ca pratyavabhāsanta iti । atra vadāmaḥ — satyapi samastavarṇapratyavamarśe yathā kramānurodhinya eva pipīlikāḥ paṅktibuddhimārohanti, evaṁ kramānurodhina eva hi varṇāḥ padabuddhimārokṣyanti ; tatra varṇānāmaviśeṣe'pi kramaviśeṣakṛtā padaviśeṣapratipattirna virudhyate ; vṛddhavyavahāre ceme varṇāḥ kramādyanugṛhītā gṛhītārthaviśeṣasambandhāḥ santaḥ svavyavahāre'pyekaikavarṇagrahaṇānantaraṁ samastapratyavamarśinyāṁ buddhau tādṛśā eva pratyavabhāsamānāstaṁ tamarthamavyabhicāreṇa pratyāyayiṣyantīti varṇavādino laghīyasī kalpanā । sphoṭavādinastu dṛṣṭahāniḥ, adṛṣṭakalpanā ca ; varṇāśceme krameṇa gṛhyamāṇāḥ sphoṭaṁ vyañjayanti sa sphoṭo'rthaṁ vyanaktīti garīyasī kalpanā syāt ॥
athāpi nāma pratyuccāraṇamanye'nye varṇāḥ syuḥ, tathāpi pratyabhijñālambanabhāvena varṇasāmānyānāmavaśyābhyupagantavyatvāt , yā varṇeṣvarthapratipādanaprakriyā racitā sā sāmānyeṣu sañcārayitavyā । tataśca nityebhyaḥ śabdebhyo devādivyaktīnāṁ prabhava ityaviruddham ॥ 28 ॥
ata eva ca nityatvam ॥ 29 ॥
svatantrasya karturasmaraṇāditi sthite vedasya nityatve devādivyaktiprabhavābhyupagamena tasya virodhamāśaṅkya ‘ataḥ prabhavāt’ iti parihṛtya idānīṁ tadeva vedanityatvaṁ sthitaṁ draḍhayati — ata eva ca nityatvamiti । ata eva niyatākṛterdevāderjagato vedaśabdaprabhavatvāt vedaśabdanityatvamapi pratyetavyam । tathā ca mantravarṇaḥ — ‘yajñena vācaḥ padavīyamāyan tāmanvavindannṛṣiṣu praviṣṭām’ (ṛ. saṁ. 10 । 7 । 3) iti sthitāmeva vācamanuvinnāṁ darśayati । vedavyāsaścaivameva smarati — ‘yugānte'ntarhitānvedānsetihāsānmaharṣayaḥ । lebhire tapasā pūrvamanujñātāḥ svayaṁbhuvā’ iti ॥ 29 ॥
samānanāmarūpatvāccāvṛttāvapyavirodho darśanātsmṛteśca ॥ 30 ॥
athāpi syāt —
yadi paśvādivyaktivaddevādivyaktayo'pi santatyaivotpadyeran nirudhyeraṁśca,
tato'bhidhānābhidheyābhidhātṛvyavahārāvicchedātsambandhanityatvena virodhaḥ śabde parihriyeta ।
yadā tu khalu sakalaṁ trailokyaṁ parityaktanāmarūpaṁ nirlepaṁ pralīyate,
prabhavati cābhinavamiti śrutismṛtivādā vadanti,
tadā kathamavirodha iti ।
tatredamabhidhīyate samānanāmarūpatvāditi ।
tadāpi saṁsārasyānāditvaṁ tāvadabhyupagantavyam ।
pratipādayiṣyati cācāryaḥ saṁsārasyānāditvam —
‘upapadyate cāpyupalabhyate ca’ (bra. sū. 2 । 1 । 36) iti ।
anādau ca saṁsāre yathā svāpaprabodhayoḥ pralayaprabhavaśravaṇe'pi pūrvaprabodhavaduttaraprabodhe'pi vyavahārānna kaścidvirodhaḥ,
evaṁ kalpāntaraprabhavapralayayorapīti draṣṭavyam ।
svāpaprabodhayośca pralayaprabhavau śrūyete —
‘yadā suptaḥ svapnaṁ na kañcana paśyatyathāsminprāṇa evaikadhā bhavati tadainaṁ vākyasarvairnāmabhiḥ sahāpyeti cakṣuḥ sarvai rūpaiḥ sahāpyeti śrotraṁ sarvaiḥ śabdaiḥ sahāpyeti manaḥ sarvairdhyānaiḥ sahāpyeti sa yadā pratibudhyate yathāgnerjvalataḥ sarvā diśo visphuliṅgā vipratiṣṭherannevamevaitasmādātmanaḥ sarve prāṇā yathāyatanaṁ vipratiṣṭhante prāṇebhyo devā devebhyo lokāḥ’ (kau. u. 3 । 3) iti ।
syādetat —
svāpe puruṣāntaravyavahārāvicchedātsvayaṁ ca suptaprabuddhasya pūrvaprabodhavyavahārānusandhānasambhavādaviruddham ;
mahāpralaye tu sarvavyavahārocchedājjanmāntaravyavahāravacca kalpāntaravyavahārasyānusandhātumaśakyatvādvaiṣamyamiti ।
naiṣa doṣaḥ,
satyapi sarvavyavahārocchedini mahāpralaye parameśvarānugrahādīśvarāṇāṁ hiraṇyagarbhādīnāṁ kalpāntaravyavahārānusandhānopapatteḥ ।
yadyapi prākṛtāḥ prāṇino na janmāntaravyavahāramanusandadhānā dṛśyanta iti,
tathāpi na prākṛtavadīśvarāṇāṁ bhavitavyam ।
yathā hi prāṇitvāviśeṣe'pi manuṣyādistambaparyanteṣu jñānaiśvaryādipratibandhaḥ pareṇa pareṇa bhūyān bhavan dṛśyate ;
tathā manuṣyādiṣveva hiraṇyagarbhaparyanteṣu jñānaiśvaryādyabhivyaktirapi pareṇa pareṇa bhūyasī bhavatītyetacchrutismṛtivādeṣvasakṛdanuśrūyamāṇaṁ na śakyaṁ nāstīti vaditum ।
tataścātītakalpānuṣṭhitaprakṛṣṭajñānakarmaṇāmīśvarāṇāṁ hiraṇyagarbhādīnāṁ vartamānakalpādau prādurbhavatāṁ parameśvarānugṛhītānāṁ suptapratibuddhavatkalpāntaravyavahārānusandhānopapattiḥ ।
tathā ca śrutiḥ —
‘yo brahmāṇaṁ vidadhāti pūrvaṁ yo vai vedāṁśca prahiṇoti tasmai । taꣳ ha devamātmabuddhiprakāśaṁ mumukṣurvai śaraṇamahaṁ prapadye’ (śve. u. 6 । 18) iti ।
smaranti ca śaunakādayaḥ — ‘
madhucchandaḥprabhṛtibhiṛṣibhirdāśatayyo dṛṣṭāḥ’
iti ।
prativedaṁ caivameva kāṇḍarṣyādayaḥ smaryante ।
śrutirapi ṛṣijñānapūrvakameva mantreṇānuṣṭhānaṁ darśayati — ‘
yo ha vā aviditārṣeyacchandodaivatabrāhmaṇena mantreṇa yājayati vādhyāpayati vā sthāṇuṁ varcchati gartaṁ vā pratipadyate’
ityupakramya ‘
tasmādetāni mantre mantre vidyāt’
iti ।
prāṇināṁ ca sukhaprāptaye dharmo vidhīyate ;
duḥkhaparihārāya cādharmaḥ pratiṣidhyate ;
dṛṣṭānuśravikasukhaduḥkhaviṣayau ca rāgadveṣau bhavataḥ,
na vilakṣaṇaviṣayau —
ityato dharmādharmaphalabhūtottarā sṛṣṭirniṣpadyamānā pūrvasṛṣṭisadṛśyeva niṣpadyate ।
smṛtiśca bhavati — ‘
teṣāṁ ye yāni karmāṇi prāksṛṣṭyāṁ pratipedire ।
tānyeva te prapadyante sṛjyamānāḥ punaḥ punaḥ ॥
hiṁsrāhiṁsre mṛdukrūre dharmādharmāvṛtānṛte ।
tadbhāvitāḥ prapadyante tasmāttattasya rocate’
iti ।
pralīyamānamapi cedaṁ jagacchaktyavaśeṣameva pralīyate ;
śaktimūlameva ca prabhavati ;
itarathā ākasmikatvaprasaṅgāt ।
na cānekākārāḥ śaktayaḥ śakyāḥ kalpayitum ।
tataśca vicchidya vicchidyāpyudbhavatāṁ bhūrādilokapravāhāṇām ,
devatiryaṅmanuṣyalakṣaṇānāṁ ca prāṇinikāyapravāhāṇām ,
varṇāśramadharmaphalavyavasthānāṁ cānādau saṁsāre niyatatvamindriyaviṣayasambandhaniyatatvavatpratyetavyam ;
na hīndriyaviṣayasambandhādervyavahārasya pratisargamanyathātvaṁ ṣaṣṭhendriyaviṣayakalpaṁ śakyamutprekṣitum ।
ataśca sarvakalpānāṁ tulyavyavahāratvāt kalpāntaravyavahārānusandhānakṣamatvācceśvarāṇāṁ samānanāmarūpā eva pratisargaṁ viśeṣāḥ prādurbhavanti ।
samānanāmarūpatvāccāvṛttāvapi mahāsargamahāpralayalakṣaṇāyāṁ jagato'bhyupagamyamānāyāṁ na kaścicchabdaprāmāṇyādivirodhaḥ ।
samānanāmarūpatāṁ ca śrutismṛtī darśayataḥ —
‘sūryācandramasau dhātā yathāpūrvamakalpayat । divaṁ ca pṛthivīṁ cāntarikṣamatho suvaḥ’ (ṛ. saṁ. 10 । 190 । 3) iti ;
yathā pūrvasminkalpe sūryācandramaḥprabhṛti jagat kaॢptam ,
tathāsminnapi kalpe parameśvaro'kalpayadityarthaḥ ;
tathā —
‘agnirvā akāmayata । annādo devānāꣳ syāmiti । sa etamagnaye kṛttikābhyaḥ puroḍāśamaṣṭākapālaṁ niravapat’ (tai. brā. 3 । 1 । 4 । 1) iti nakṣatreṣṭividhau yo'gnirniravapat yasmai vāgnaye niravapat ,
tayoḥ samānanāmarūpatāṁ darśayati —
ityevaṁjātīyakā śrutirihodāhartavyā ;
smṛtirapi ‘
ṛṣīṇāṁ nāmadheyāni yāśca vedeṣu dṛṣṭayaḥ ।
śarvaryante prasūtānāṁ tānyevaibhyo dadātyajaḥ ॥
yathartuṣvṛtuliṅgāni nānārūpāṇi paryaye ।
dṛśyante tāni tānyeva tathā bhāvā yugādiṣu ॥
yathābhimānino'tītāstulyāste sāmpratairiha ।
devā devairatītairhi rūpairnāmabhireva ca’
ityevaṁjātīyakā draṣṭavyā ॥ 30 ॥
madhvādiṣvasambhavādanadhikāraṁ jaiminiḥ ॥ 31 ॥
kutaśca devādīnāmanadhikāraḥ —
jyotiṣi bhāvācca ॥ 32 ॥
yadidaṁ jyotirmaṇḍalaṁ dyusthānamahorātrābhyāṁ bambhramajjagadavabhāsayati, tasminnādityādayo devatāvacanāḥ śabdāḥ prayujyante ; lokaprasiddhervākyaśeṣaprasiddheśca । na ca jyotirmaṇḍalasya hṛdayādinā vigraheṇa cetanatayā arthitvādinā vā yogo'vagantuṁ śakyate, mṛdādivadacetanatvāvagamāt । etenāgnyādayo vyākhyātāḥ ॥
syādetat — mantrārthavādetihāsapurāṇalokebhyo devādīnāṁ vigrahavattvādyavagamādayamadoṣa iti cet , netyucyate ; na tāvalloko nāma kiñcitsvatantraṁ pramāṇamasti ; pratyakṣādibhya eva hyavicāritaviśeṣebhyaḥ pramāṇebhyaḥ prasiddhannartho lokātprasiddha ityucyate ; na cātra pratyakṣādīnāmanyatamaṁ pramāṇamasti ; itihāsapurāṇamapi pauruṣeyatvātpramāṇāntaramūlamākāṅkṣati ; arthavādā api vidhinaikavākyatvāt stutyarthāḥ santo na pārthagarthyena devādīnāṁ vigrahādisadbhāve kāraṇabhāvaṁ pratipadyante ; mantrā api śrutyādiviniyuktāḥ prayogasamavāyino'bhidhānārthā na kasyacidarthasya pramāṇamityācakṣate ; tasmādabhāvo devādīnāmadhikārasya ॥ 32 ॥
bhāvaṁ tu bādarāyaṇo'sti hi ॥ 33 ॥
yadapyuktam ‘jyotiṣi bhāvācca’ iti, atra brūmaḥ — jyotirādiviṣayā api ādityādayo devatāvacanāḥ śabdāścetanāvantamaiśvaryādyupetaṁ taṁ taṁ devatātmānaṁ samarpayanti, mantrārthavādādiṣu tathā vyavahārāt । asti hyaiśvaryayogāddevatānāṁ jyotirādyātmabhiścāvasthātuṁ yatheṣṭaṁ ca taṁ taṁ vigrahaṁ grahītuṁ sāmarthyam । tathā hi śrūyate subrahmaṇyārthavāde — ‘medhātithermeṣeti — medhātithiṁ ha kāṇvāyanamindro meṣo bhūtvā jahāra’ (ṣaḍviṁśa. brā. 1 । 1) iti । smaryate ca — ‘ādityaḥ puruṣo bhūtvā kuntīmupajagāma ha’ iti । mṛdādiṣvapi cetanā adhiṣṭhātāro'bhyupagamyante ; ‘mṛdabravīt’ ‘āpo'bruvan’ ityādidarśanāt । jyotirādestu bhūtadhātorādityādiṣvacetanatvamabhyupagamyate । cetanāstvadhiṣṭhātāro devatātmāno mantrārthavādādiṣu vyavahārādityuktam ॥
yadapyuktam —
mantrārthavādayoranyārthatvānna devatāvigrahādiprakāśanasāmarthyamiti,
atra brūmaḥ —
pratyayāpratyayau hi sadbhāvāsadbhāvayoḥ kāraṇam ;
nānyārthatvamananyārthatvaṁ vā ;
tathā hyanyārthamapi prasthitaḥ pathi patitaṁ tṛṇaparṇādyastītyeva pratipadyate ।
atrāha —
viṣama upanyāsaḥ ;
tatra hi tṛṇaparṇādiviṣayaṁ pratyakṣaṁ pravṛttamasti,
yena tadastitvaṁ pratipadyate ;
atra punarvidhyuddeśaikavākyabhāvena stutyarthe'rthavāde na pārthagarthyena vṛttāntaviṣayā pravṛttiḥ śakyādhyavasātum ;
na hi mahāvākye'rthapratyāyake'vāntaravākyasya pṛthakpratyāyakatvamasti ;
yathā ‘
na surāṁ pibet’
iti nañvati vākye padatrayasambandhātsurāpānapratiṣedha evaiko'rtho'vagamyate ;
na punaḥ surāṁ pibediti padadvayasambandhātsurāpānavidhirapīti ।
atrocyate —
viṣama upanyāsaḥ ;
yuktaṁ yatsurāpānapratiṣedhe padānvayasyaikatvādavāntaravākyārthasyāgrahaṇam ;
vidhyuddeśārthavādayostvarthavādasthāni padāni pṛthaganvayaṁ vṛttāntaviṣayaṁ pratipadya,
anantaraṁ kaimarthyavaśena kāmaṁ vidheḥ stāvakatvaṁ pratipadyante ;
yathā hi ‘
vāyavyaṁ śvetamālabheta bhūtikāmaḥ’
ityatra vidhyuddeśavartināṁ vāyavyādipadānāṁ vidhinā sambandhaḥ,
naivam ‘
vāyurvai kṣepiṣṭhā devatā vāyumeva svena bhāgadheyenopadhāvati sa evainaṁ bhūtiṁ gamayati’
ityeṣāmarthavādagatānāṁ padānām ;
na hi bhavati, ‘
vāyurvā ālabheta’
iti ‘
kṣepiṣṭhā devatā vā ālabheta’
ityādi ।
vāyusvabhāvasaṅkīrtanena tu avāntaramanvayaṁ pratipadya,
evaṁ viśiṣṭadaivatyamidaṁ karmeti vidhiṁ stuvanti ।
tadyatra so'vāntaravākyārthaḥ pramāṇāntaragocaro bhavati,
tatra tadanuvādenārthavādaḥ pravartate ;
yatra pramāṇāntaraviruddhaḥ,
tatra guṇavādena ;
yatra tu tadubhayaṁ nāsti,
tatra kiṁ pramāṇāntarābhāvādguṇavādaḥ syāt ,
āhostvitpramāṇāntarāvirodhādvidyamānārthavāda iti —
pratītiśaraṇairvidyamānārthavāda āśrayaṇīyaḥ,
na guṇavādaḥ ।
etena mantro vyākhyātaḥ ।
api ca vidhibhirevendrādidaivatyāni havīṁṣi codayadbhirapekṣitamindrādīnāṁ svarūpam ;
na hi svarūparahitā indrādayaścetasyāropayituṁ śakyante ;
na ca cetasyanārūḍhāyai tasyai tasyai devatāyai haviḥ pradātuṁ śakyate ;
śrāvayati ca —
‘yasyai devatāyai havirgṛhītaṁ syāttāṁ dhyāyedvaṣaṭkariṣyan’ (ai. brā. 3 । 8 । 1) iti ;
na ca śabdamātramarthasvarūpaṁ sambhavati,
śabdārthayorbhedāt ;
tatra yādṛśaṁ mantrārthavādayorindrādīnāṁ svarūpamavagataṁ na tattādṛśaṁ śabdapramāṇakena pratyākhyātuṁ yuktam ।
itihāsapurāṇamapi vyākhyātena mārgeṇa sambhavanmantrārthavādamūlakatvāt prabhavati devatāvigrahādi sādhayitum ।
pratyakṣādimūlamapi sambhavati ;
bhavati hyasmākamapratyakṣamapi ciraṁtanānāṁ pratyakṣam ;
tathā ca vyāsādayo devādibhiḥ pratyakṣaṁ vyavaharantīti smaryate ;
yastu brūyāt —
idānīṁtanānāmiva pūrveṣāmapi nāsti devādibhirvyavahartuṁ sāmarthyamiti,
sa jagadvaicitryaṁ pratiṣedhet ;
idānīmiva ca nānyadāpi sārvabhaumaḥ kṣatriyo'stīti brūyāt ,
tataśca rājasūyādicodanā uparundhyāt ;
idānīmiva ca kālāntare'pyavyavasthitaprāyānvarṇāśramadharmānpratijānīta,
tataśca vyavasthāvidhāyi śāstramanarthakaṁ kuryāt ;
tasmāddharmotkarṣavaśācciraṁtanā devādibhiḥ pratyakṣaṁ vyavajahruriti śliṣyate ।
api ca smaranti —
‘svādhyāyādiṣṭadevatāsamprayogaḥ’ (yo. sū. 2 । 44) ityādi ;
yogo'pyaṇimādyaiśvaryaprāptiphalakaḥ smaryamāṇo na śakyate sāhasamātreṇa pratyākhyātum ;
śrutiśca yogamāhātmyaṁ prakhyāpayati —
‘pṛthivyaptejo'nilakhe samutthite pañcātmake yogaguṇe pravṛtte । na tasya rogo na jarā na mṛtyuḥ prāptasya yogāgnimayaṁ śarīram’ (śve. u. 2 । 12) iti ।
ṛṣīṇāmapi mantrabrāhmaṇadarśināṁ sāmarthyaṁ nāsmadīyena sāmarthyenopamātuṁ yuktam ।
tasmātsamūlamitihāsapurāṇam ।
lokaprasiddhirapi na sati sambhave nirālambanādhyavasātuṁ yuktā ।
tasmādupapanno mantrādibhyo devādīnāṁ vigrahavattvādyavagamaḥ ।
tataścārthitvādisambhavādupapanno devādīnāmapi brahmavidyāyāmadhikāraḥ ।
kramamuktidarśanānyapyevamevopapadyante ॥ 33 ॥
śugasya tadanādaraśravaṇāttadādravaṇātsūcyate hi ॥ 34 ॥
yathā manuṣyādhikāraniyamamapodya devādīnāmapi vidyāsvadhikāra uktaḥ,
tathaiva dvijātyadhikāraniyamāpavādena śūdrasyāpyadhikāraḥ syādityetāmāśaṅkāṁ nivartayitumidamadhikaraṇamārabhyate ।
tatra śūdrasyāpyadhikāraḥ syāditi tāvatprāptam ;
arthitvasāmarthyayoḥ sambhavāt ,
‘tasmācchūdro yajñe'navakaॢptaḥ’ (tai. saṁ. 7 । 1 । 1 । 6) itivat ‘
śūdro vidyāyāmanavakaॢpta’
iti niṣedhāśravaṇāt ।
yacca karmasvanadhikārakāraṇaṁ śūdrasyānagnitvam ,
na tadvidyāsvadhikārasyāpavādakam ;
na hyāhavanīyādirahitena vidyā vedituṁ na śakyate ।
bhavati ca śrautaṁ liṅgaṁ śūdrādhikārasyopodbalakam ;
saṁvargavidyāyāṁ hi jānaśrutiṁ pautrāyaṇaṁ śuśrūṣuṁ śūdraśabdena parāmṛśati —
‘aha hāre tvā śūdra tavaiva saha gobhirastu’ (chā. u. 4 । 2 । 3) iti ।
viduraprabhṛtayaśca śūdrayoniprabhavā api viśiṣṭavijñānasampannāḥ smaryante ।
tasmādadhikriyate śūdro vidyāsvityevaṁ prāpte brūmaḥ —
na śūdrasyādhikāraḥ,
vedādhyayanābhāvāt ।
adhītavedo hi viditavedārtho vedārtheṣvadhikriyate ।
na ca śūdrasya vedādhyayanamasti ;
upanayanapūrvakatvādvedādhyayanasya,
upanayanasya ca varṇatrayaviṣayatvāt ।
yattu arthitvam ,
na tadasati sāmarthye'dhikārakāraṇaṁ bhavati ।
sāmarthyamapi na laukikaṁ kevalamadhikārakāraṇaṁ bhavati ;
śāstrīye'rthe śāstrīyasya sāmarthyasyāpekṣitatvāt ,
śāstrīyasya ca sāmarthyasyādhyayananirākaraṇena nirākṛtatvāt ।
yaccedam ‘
śūdro yajñe'navakaॢptaḥ’
iti,
tat nyāyapūrvakatvādvidyāyāmapyanavakaॢptatvaṁ dyotayati ;
nyāyasya sādhāraṇatvāt ।
yatpunaḥ saṁvargavidyāyāṁ śūdraśabdaśravaṇaṁ liṅgaṁ manyase,
na talliṅgam ;
nyāyābhāvāt ।
nyāyokte hi liṅgadarśanaṁ dyotakaṁ bhavati ।
na cātra nyāyo'sti ।
kāmaṁ cāyaṁ śūdraśabdaḥ saṁvargavidyāyāmevaikasyāṁ śūdramadhikuryāt ,
tadviṣayatvāt ;
na sarvāsu vidyāsu ।
arthavādasthatvāttu na kvacidapyayaṁ śūdramadhikartumutsahate ।
śakyate cāyaṁ śūdraśabdo'dhikṛtaviṣaye yojayitum ;
kathamityucyate —
‘kamvara enametatsantaṁ sayugvānamiva raikvamāttha’ (chā. u. 4 । 1 । 3) ityasmāddhaṁsavākyādātmano'nādaraṁ śrutavato jānaśruteḥ pautrāyaṇasya śuk utpede ;
tāmṛṣī raikvaḥ śūdraśabdenānena sūcayāṁbabhūva ātmanaḥ parokṣajñatākhyāpanāyeti gamyate,
jātiśūdrasyānadhikārāt ।
kathaṁ punaḥ śūdraśabdena śugutpannā sūcyata iti,
ucyate —
tadādravaṇāt ;
śucamabhidudrāva,
śucā vā abhidudruve,
śucā vā raikvamabhidudrāva —
iti śūdraḥ ;
avayavārthasambhavāt ,
rūḍhyarthasya cāsambhavāt ।
dṛśyate cāyamartho'syāmākhyāyikāyām ॥ 34 ॥
kṣatriyatvagateścottaratra caitrarathena liṅgāt ॥ 35 ॥
itaśca na jātiśūdro jānaśrutiḥ ;
yatkāraṇaṁ prakaraṇanirūpaṇena kṣatriyatvamasyottaratra caitrarathenābhipratāriṇā kṣatriyeṇa samabhivyāhārālliṅgādgamyate ।
uttaratra hi saṁvargavidyāvākyaśeṣe caitrarathirabhipratārī kṣatriyaḥ saṅkīrtyate —
‘atha ha śaunakaṁ ca kāpeyamabhipratāriṇaṁ ca kākṣaseniṁ sūdena pariviṣyamāṇau brahmacārī bibhikṣe’ (chā. u. 4 । 3 । 5) iti ।
caitrarathitvaṁ cābhipratāriṇaḥ kāpeyayogādavagantavyam ।
kāpeyayogo hi citrarathasyāvagataḥ ‘etena vai citrarathaṁ kāpeyā ayājayan’ (tāṇḍya. brā. 20 । 12 । 5) iti ।
samānānvayānāṁ ca prāyeṇa samānānvayā yājakā bhavanti । ‘
tasmāccaitrarathirnāmaikaḥ kṣatrapatirajāyata’
iti ca kṣatrapatitvāvagamātkṣatriyatvamasyāvagantavyam ।
tena kṣatriyeṇābhipratāriṇā saha samānāyāṁ saṁvargavidyāyāṁ saṅkīrtanaṁ jānaśruterapi kṣatriyatvaṁ sūcayati ।
samānānāmeva hi prāyeṇa samabhivyāhārā bhavanti ।
kṣattṛpreṣaṇādyaiśvaryayogācca jānaśruteḥ kṣatriyatvāvagatiḥ ।
ato na śūdrasyādhikāraḥ ॥ 35 ॥
saṁskāraparāmarśāttadabhāvābhilāpācca ॥ 36 ॥
tadabhāvanirdhāraṇe ca pravṛtteḥ ॥ 37 ॥
śravaṇādhyayanārthapratiṣedhātsmṛteśca ॥ 38 ॥
itaśca na śūdrasyādhikāraḥ ; yadasya smṛteḥ śravaṇādhyayanārthapratiṣedho bhavati । vedaśravaṇapratiṣedhaḥ, vedādhyayanapratiṣedhaḥ, tadarthajñānānuṣṭhānayośca pratiṣedhaḥ śūdrasya smaryate । śravaṇapratiṣedhastāvat — ‘atha hāsya vedamupaśṛṇvatastrapujatubhyāṁ śrotrapratipūraṇam’ iti ; ‘padyu ha vā etacchmaśānaṁ yacchūdrastasmācchūdrasamīpe nādhyetavyam’ iti ca । ata evādhyayanapratiṣedhaḥ ; yasya hi samīpe'pi nādhyetavyaṁ bhavati, sa kathamaśrutamadhīyīta । bhavati ca vedoccāraṇe jihvācchedaḥ, dhāraṇe śarīrabheda iti । ata eva cārthādarthajñānānuṣṭhānayoḥ pratiṣedho bhavati — ‘na śūdrāya matiṁ dadyāt’ iti, ‘dvijātīnāmadhyayanamijyā dānam’ iti ca । yeṣāṁ punaḥ pūrvakṛtasaṁskāravaśādviduradharmavyādhaprabhṛtīnāṁ jñānotpattiḥ, teṣāṁ na śakyate phalaprāptiḥ pratiṣeddhum , jñānasyaikāntikaphalatvāt । ‘śrāvayeccaturo varṇān’ iti cetihāsapurāṇādhigame cāturvarṇyasyādhikārasmaraṇāt । vedapūrvakastu nāstyadhikāraḥ śūdrāṇāmiti sthitam ॥ 38 ॥
kampanāt ॥ 39 ॥
avasitaḥ prāsaṅgiko'dhikāravicāraḥ ;
prakṛtāmevedānīṁ vākyārthavicāraṇāṁ pravartayiṣyāmaḥ ।
‘yadidaṁ kiñca jagatsarvaṁ prāṇa ejati niḥsṛtam । mahadbhayaṁ vajramudyataṁ ya etadviduramṛtāste bhavanti’ (ka. u. 2 । 3 । 2) iti etadvākyam ‘
ejṛ kampane’
iti dhātvarthānugamāllakṣitam ।
asminvākye sarvamidaṁ jagat prāṇāśrayaṁ spandate,
mahacca kiñcidbhayakāraṇaṁ vajraśabditamudyatam ,
tadvijñānāccāmṛtatvaprāptiriti śrūyate ।
tatra,
ko'sau prāṇaḥ,
kiṁ tadbhayānakaṁ vajram ,
ityapratipattervicāre kriyamāṇe,
prāptaṁ tāvat —
prasiddheḥ pañcavṛttirvāyuḥ prāṇa iti ।
prasiddhereva cāśanirvajraṁ syāt ।
vāyoścedaṁ māhātmyaṁ saṅkīrtyate ।
katham ?
sarvamidaṁ jagat pañcavṛttau vāyau prāṇaśabdite pratiṣṭhāya ejati ;
vāyunimittameva ca mahadbhayānakaṁ vajramudyamyate ;
vāyau hi parjanyabhāvena vivartamāne vidyutstanayitnuvṛṣṭyaśanayo vivartanta ityācakṣate ;
vāyuvijñānādeva cedamamṛtatvam ;
tathā hi śrutyantaram — ‘
vāyureva vyaṣṭirvāyuḥ samaṣṭirapa punarmṛtyuṁ jayati ya evaṁ veda’
iti ।
tasmādvāyurayamiha pratipattavyaḥ ityevaṁ prāpte brūmaḥ —
ākāśo'rthāntaratvādivyapadeśāt ॥ 41 ॥
suṣuptyutkrāntyorbhedena ॥ 42 ॥
parameśvaropadeśaparamevedaṁ vākyam ,
na śārīramātrānvākhyānaparam ।
kasmāt ?
suṣuptāvutkrāntau ca śārīrādbhedena parameśvarasya vyapadeśāt ।
suṣuptau tāvat ‘ayaṁ puruṣaḥ prājñenātmanā sampariṣvakto na bāhyaṁ kiñcana veda nāntaram’ (bṛ. u. 4 । 3 । 21) iti śārīrādbhedena parameśvaraṁ vyapadiśati ;
tatra puruṣaḥ śārīraḥ syāt ,
tasya veditṛtvāt ;
bāhyābhyantaravedanaprasaṅge sati tatpratiṣedhasambhavāt ;
prājñaḥ parameśvaraḥ,
sarvajñatvalakṣaṇayā prajñayā nityamaviyogāt ।
tathotkrāntāvapi ‘ayaṁ śārīra ātmā prājñenātmanānvārūḍha utsarjanyāti’ (bṛ. u. 4 । 3 । 35) iti jīvādbhedena parameśvaraṁ vyapadiśati ;
tatrāpi śārīro jīvaḥ syāt ,
śarīrasvāmitvāt ;
prājñastu sa eva parameśvaraḥ ।
tasmātsuṣuptyutkrāntyorbhedena vyapadeśātparameśvara evātra vivakṣita iti gamyate ।
yaduktamādyantamadhyeṣu śārīraliṅgāt tatparatvamasya vākyasyeti,
atra brūmaḥ —
upakrame tāvat ‘
yo'yaṁ vijñānamayaḥ prāṇeṣu’
iti na saṁsārisvarūpaṁ vivakṣitam —
kiṁ tarhi ? —
anūdya saṁsārisvarūpaṁ pareṇa brahmaṇāsyaikatāṁ vivakṣati ;
yataḥ ‘
dhyāyatīva lelāyatīva’
ityevamādyuttaragranthapravṛttiḥ saṁsāridharmanirākaraṇaparā lakṣyate ;
tathopasaṁhāre'pi yathopakramamevopasaṁharati — ‘
sa vā eṣa mahānaja ātmā yo'yaṁ vijñānamayaḥ prāṇeṣu’
iti ;
yo'yaṁ vijñānamayaḥ prāṇeṣu saṁsārī lakṣyate,
sa vā eṣa mahānaja ātmā parameśvara evāsmābhiḥ pratipādita ityarthaḥ ;
yastu madhye buddhāntādyavasthopanyāsātsaṁsārisvarūpavivakṣāṁ manyate,
sa prācīmapi deśaṁ prasthāpitaḥ pratīcīmapi diśaṁ pratiṣṭheta ;
yato na buddhāntādyavasthopanyāsenāvasthāvattvaṁ saṁsāritvaṁ vā vivakṣitaṁ —
kiṁ tarhi ? —
avasthārahitatvamasaṁsāritvaṁ ca ।
kathametadavagamyate ?
yat ‘ata ūrdhvaṁ vimokṣāyaiva brūhi’ (bṛ. u. 4 । 3 । 14) iti pade pade pṛcchati ;
yacca ‘ananvāgatastena bhavatyasaṅgo hyayaṁ puruṣaḥ’ (bṛ. u. 4 । 3 । 15) iti pade pade prativakti ;
‘ananvāgataṁ puṇyenānanvāgataṁ pāpena tīrṇo hi tadā sarvāñśokānhṛdayasya bhavati’ (bṛ. u. 4 । 3 । 22) iti ca ।
tasmādasaṁsārisvarūpapratipādanaparamevaitadvākyamityavagantavyam ॥ 42 ॥
patyādiśabdebhyaḥ ॥ 43 ॥
itaścāsaṁsārisvarūpapratipādanaparamevaitadvākyamityavagantavyam ; yadasminvākye patyādayaḥ śabdā asaṁsārisvarūpapratipādanaparāḥ saṁsārisvabhāvapratiṣedhanāśca bhavanti — ‘sarvasya vaśī sarvasyeśānaḥ sarvasyādhipatiḥ’ ityevaṁjātīyakā asaṁsārisvabhāvapratipādanaparāḥ ; ‘sa na sādhunā karmaṇā bhūyānno evāsādhunā kanīyān’ ityevaṁjātīyakāḥ saṁsārisvabhāvapratiṣedhanāḥ । tasmādasaṁsārī parameśvara ihokta ityavagamyate ॥ 43 ॥
iti śrīmatparamahaṁsaparivrājakācāryasya śrīgovindabhagavatpūjyapādaśiṣyasya śrīmacchaṅkarabhagavataḥ kṛtau śārīrakamīmāṁsāsūtrabhāṣye prathamādhyāyasya tṛtīyaḥ pādaḥ ॥
brahmajijñāsāṁ pratijñāya brahmaṇo lakṣaṇamuktam —
‘janmādyasya yataḥ’ (bra. sū. 1 । 1 । 2) iti ।
tallakṣaṇaṁ pradhānasyāpi samānamityāśaṅkya tadaśabdatvena nirākṛtam —
‘īkṣaternāśabdam’ (bra. sū. 1 । 1 । 5) iti ।
gatisāmānyaṁ ca vedāntavākyānāṁ brahmakāraṇavādaṁ prati vidyate,
na pradhānakāraṇavādaṁ pratīti prapañcitaṁ gatena granthena ।
idaṁ tvidānīmavaśiṣṭamāśaṅkyate —
yaduktaṁ pradhānasyāśabdatvam ,
tadasiddham ,
kāsucicchākhāsu pradhānasamarpaṇābhāsānāṁ śabdānāṁ śrūyamāṇatvāt ;
ataḥ pradhānasya kāraṇatvaṁ vedasiddhameva mahadbhiḥ paramarṣibhiḥ kapilaprabhṛtibhiḥ parigṛhītamiti prasajyate ;
tadyāvatteṣāṁ śabdānāmanyaparatvaṁ na pratipādyate,
tāvatsarvajñaṁ brahma jagataḥ kāraṇamiti pratipāditamapyākulībhavet ;
atasteṣāmanyaparatvaṁ darśayituṁ paraḥ sandarbhaḥ pravartate ॥
ānumānikamapyekeṣāmiti cenna śarīrarūpakavinyastagṛhīterdarśayati ca ॥ 1 ॥
ānumānikamapi anumānanirūpitamapi pradhānam ,
ekeṣāṁ śākhināṁ śabdavadupalabhyate ;
kāṭhake hi paṭhyate —
‘mahataḥ paramavyaktamavyaktātpuruṣaḥ paraḥ’ (ka. u. 1 । 3 । 11) iti ;
tatra ya eva yannāmāno yatkramāśca mahadavyaktapuruṣāḥ smṛtiprasiddhāḥ,
ta eveha pratyabhijñāyante ;
tatrāvyaktamiti smṛtiprasiddheḥ,
śabdādihīnatvācca na vyaktamavyaktamiti vyutpattisambhavāt ,
smṛtiprasiddhaṁ pradhānamabhidhīyate ;
atastasya śabdavattvādaśabdatvamanupapannam ;
tadeva ca jagataḥ kāraṇaṁ śrutismṛtinyāyaprasiddhibhya iti cet ,
naitadevam —
na hyetatkāṭhakavākyaṁ smṛtiprasiddhayormahadavyaktayorastitvaparam ।
na hyatra yādṛśaṁ smṛtiprasiddhaṁ svatantraṁ kāraṇaṁ triguṇaṁ pradhānam ,
tādṛśaṁ pratyabhijñāyate ;
śabdamātraṁ hyatrāvyaktamiti pratyabhijñāyate ;
sa ca śabdaḥ —
na vyaktamavyaktamiti —
yaugikatvāt anyasminnapi sūkṣme sudurlakṣye ca prayujyate ;
na cāyaṁ kasmiṁścidrūḍhaḥ ;
yā tu pradhānavādināṁ rūḍhiḥ,
sā teṣāmeva pāribhāṣikī satī na vedārthanirūpaṇe kāraṇabhāvaṁ pratipadyate ;
na ca kramamātrasāmānyātsamānārthapratipattirbhavati,
asati tadrūpapratyabhijñāne ;
na hyaśvasthāne gāṁ paśyannaśvo'yamityamūḍho'dhyavasyati ।
prakaraṇanirūpaṇāyāṁ cātra na paraparikalpitaṁ pradhānaṁ pratīyate,
śarīrarūpakavinyastagṛhīteḥ ;
śarīraṁ hyatra ratharūpakavinyastamavyaktaśabdena parigṛhyate ।
kutaḥ ?
prakaraṇāt pariśeṣācca ।
tathā hyanantarātīto grantha ātmaśarīrādīnāṁ rathirathādirūpakakaॢptiṁ darśayati —
‘ātmānaṁ rathinaṁ viddhi śarīraṁ rathameva tu । buddhiṁ tu sārathiṁ viddhi manaḥ pragrahameva ca ॥’ (ka. u. 1 । 3 । 3)‘indriyāṇi hayānāhurviṣayāṁsteṣu gocarān । ātmendriyamanoyuktaṁ bhoktetyāhurmanīṣiṇaḥ’ (ka. u. 1 । 3 । 4) iti ;
taiścendriyādibhirasaṁyataiḥ saṁsāramadhigacchati,
saṁyataistvadhvanaḥ pāraṁ tadviṣṇoḥ paramaṁ padamāpnoti iti darśayitvā,
kiṁ tadadhvanaḥ pāraṁ viṣṇoḥ paramaṁ padamityasyāmākāṅkṣāyām ,
tebhya eva prakṛtebhyaḥ indriyādibhyaḥ paratvena paramātmānamadhvanaḥ pāraṁ viṣṇoḥ paramaṁ padaṁ darśayati —
‘indriyebhyaḥ parā hyarthā arthebhyaśca paraṁ manaḥ । manasastu parā buddhirbuddherātmā mahānparaḥ ॥’ (ka. u. 1 । 3 । 10)‘mahataḥ paramavyaktamavyaktātpuruṣaḥ paraḥ । puruṣānna paraṁ kiñcitsā kāṣṭhā sā parā gatiḥ’ (ka. u. 1 । 3 । 11) iti ;
tatra ya evendriyādayaḥ pūrvasyāṁ ratharūpakakalpanāyāmaśvādibhāvena prakṛtāḥ,
ta eveha parigṛhyante,
prakṛtahānāprakṛtaprakriyāparihārāya ।
tatra indriyamanobuddhayastāvatpūrvatra iha ca samānaśabdā eva ;
arthāstu ye śabdādayo viṣayā indriyahayagocaratvena nirdiṣṭāḥ,
teṣāṁ cendriyebhyaḥ paratvam ,
indriyāṇāṁ grahatvaṁ viṣayāṇāmatigrahatvam iti śrutiprasiddheḥ ;
viṣayebhyaśca manasaḥ paratvam ,
manomūlatvādviṣayendriyavyavahārasya ;
manasastu parā buddhiḥ —
buddhiṁ hyāruhya bhogyajātaṁ bhoktāramupasarpati ;
buddherātmā mahānparaḥ —
yaḥ,
saḥ ‘
ātmānaṁ rathinaṁ viddhi’
iti rathitvenopakṣiptaḥ ।
kutaḥ ?
ātmaśabdāt ,
bhoktuśca bhogopakaraṇātparatvopapatteḥ ;
mahattvaṁ cāsya svāmitvādupapannam ;
athavā — ‘
mano mahānmatirbrahmā pūrbuddhiḥ khyātirīśvaraḥ ।
prajñā saṁviccitiścaiva smṛtiśca paripaṭhyate’
iti smṛteḥ,
‘yo brahmāṇaṁ vidadhāti pūrvaṁ yo vai vedāṁśca prahiṇoti tasmai’ (śve. u. 6 । 18) iti ca śruteḥ ,
yā prathamajasya hiraṇyagarbhasya buddhiḥ,
sā sarvāsāṁ buddhīnāṁ paramā pratiṣṭhā ;
seha mahānātmetyucyate ;
sā ca pūrvatra buddhigrahaṇenaiva gṛhītā satī hirugihopadiśyate,
tasyā apyasmadīyābhyo buddhibhyaḥ paratvopapatteḥ ;
etasmiṁstu pakṣe paramātmaviṣayeṇaiva pareṇa puruṣagrahaṇena rathina ātmano grahaṇaṁ draṣṭavyam ,
paramārthatastu paramātmavijñānātmanorbhedābhāvāt ।
tadevaṁ śarīramevaikaṁ pariśiṣyate teṣu ।
itarāṇīndriyādīni prakṛtānyeva paramapadadidarśayiṣayā samanukrāmanpariśiṣyamāṇenehāntyenāvyaktaśabdena pariśiṣyamāṇaṁ prakṛtaṁ śarīraṁ darśayatīti gamyate ।
śarīrendriyamanobuddhiviṣayavedanāsaṁyuktasya hyavidyāvato bhoktuḥ śarīrādīnāṁ rathādirūpakakalpanayā saṁsāramokṣagatinirūpaṇena pratyagātmabrahmāvagatiriha vivakṣitā ;
tathā ca ‘eṣa sarveṣu bhūteṣu gūḍho'tmā na prakāśate । dṛśyate tvagryayā buddhyā sūkṣmayā sūkṣmadarśibhiḥ’ (ka. u. 1 । 3 । 12) iti vaiṣṇavasya paramapadasya duravagamatvamuktvā tadavagamārthaṁ yogaṁ darśayati —
‘yacchedvāṅmanasī prājñastadyacchejjñāna ātmani । jñānamātmani mahati niyacchettadyacchecchānta ātmani’ (ka. u. 1 । 3 । 13) iti ।
etaduktaṁ bhavati —
vācaṁ manasi saṁyacchet vāgādibāhyendriyavyāpāramutsṛjya manomātreṇāvatiṣṭheta ;
mano'pi viṣayavikalpābhimukhaṁ vikalpadoṣadarśanena jñānaśabdoditāyāṁ buddhāvadhyavasāyasvabhāvāyāṁ dhārayet ;
tāmapi buddhiṁ mahatyātmani bhoktari agryāyāṁ vā buddhau sūkṣmatāpādanena niyacchet ;
mahāntaṁ tvātmānaṁ śānta ātmani prakaraṇavati parasminpuruṣe parasyāṁ kāṣṭhāyāṁ pratiṣṭhāpayediti ।
tadevaṁ pūrvāparālocanāyāṁ nāstyatra paraparikalpitasya pradhānasyāvakāśaḥ ॥ 1 ॥
sūkṣmaṁ tu tadarhatvāt ॥ 2 ॥
uktametat —
prakaraṇapariśeṣābhyāṁ śarīramavyaktaśabdam ,
na pradhānamiti ।
idamidānīmāśaṅkyate —
kathamavyaktaśabdārhatvaṁ śarīrasya,
yāvatā sthūlatvātspaṣṭataramidaṁ śarīraṁ vyaktaśabdārham ,
aspaṣṭavacanastvavyaktaśabda iti ;
ata uttaramucyate —
sūkṣmaṁ tu iha kāraṇātmanā śarīraṁ vivakṣyate,
sūkṣmasyāvyaktaśabdārhatvāt ;
yadyapi sthūlamidaṁ śarīraṁ na svayamavyaktaśabdamarhati,
tathāpi tasya tvārambhakaṁ bhūtasūkṣmamavyaktaśabdamarhati ;
prakṛtiśabdaśca vikāre dṛṣṭaḥ —
yathā ‘gobhiḥ śrīṇīta matsaram’ (ṛ. saṁ. 9 । 46 । 4) iti ।
śrutiśca —
‘taddhedaṁ tarhyavyākṛtamāsīt’ (bṛ. u. 1 । 4 । 7) itīdameva vyākṛtanāmarūpavibhinnaṁ jagatprāgavasthāyāṁ parityaktavyākṛtanāmarūpaṁ bījaśaktyavasthamavyaktaśabdayogyaṁ darśayati ॥ 2 ॥
tadadhīnatvādarthavat ॥ 3 ॥
atrāha —
yadi jagadidamanabhivyaktanāmarūpaṁ bījātmakaṁ prāgavasthamavyaktaśabdārhamabhyupagamyeta,
tadātmanā ca śarīrasyāpyavyaktaśabdārhatvaṁ pratijñāyeta,
sa eva tarhi pradhānakāraṇavāda evaṁ satyāpadyeta ;
asyaiva jagataḥ prāgavasthāyāḥ pradhānatvenābhyupagamāditi ।
atrocyate —
yadi vayaṁ svatantrāṁ kāñcitprāgavasthāṁ jagataḥ kāraṇatvenābhyupagacchema,
prasañjayema tadā pradhānakāraṇavādam ;
parameśvarādhīnā tviyamasmābhiḥ prāgavasthā jagato'bhyupagamyate,
na svatantrā ।
sā cāvaśyābhyupagantavyā ;
arthavatī hi sā ;
na hi tayā vinā parameśvarasya sraṣṭṛtvaṁ sidhyati,
śaktirahitasya tasya pravṛttyanupapatteḥ ।
muktānāṁ ca punaranutpattiḥ ।
kutaḥ ?
vidyayā tasyā bījaśakterdāhāt ।
avidyātmikā hi sā bījaśaktiravyaktaśabdanirdeśyā parameśvarāśrayā māyāmayī mahāsuṣuptiḥ,
yasyāṁ svarūpapratibodharahitāḥ śerate saṁsāriṇo jīvāḥ ।
tadetadavyaktaṁ kvacidākāśaśabdanirdiṣṭam —
‘etasminnu khalvakṣare gārgyākāśa otaśca protaśca’ (bṛ. u. 3 । 8 । 11) iti śruteḥ ;
kvacidakṣaraśabdoditam —
‘akṣarātparataḥ paraḥ’ (mu. u. 2 । 1 । 2) iti śruteḥ ;
kvacinmāyeti sūcitam —
‘māyāṁ tu prakṛtiṁ vidyānmāyinaṁ tu maheśvaram’ (śve. u. 4 । 10) iti mantravarṇāt ;
avyaktā hi sā māyā,
tattvānyatvanirūpaṇasyāśakyatvāt ।
tadidaṁ ‘
mahataḥ paramavyaktam’
ityuktam —
avyaktaprabhavatvānmahataḥ,
yadā hairaṇyagarbhī buddhirmahān ।
yadā tu jīvo mahān tadāpyavyaktādhīnatvājjīvabhāvasya mahataḥ paramavyaktamityuktam ।
avidyā hyavyaktam ;
avidyāvattvenaiva jīvasya sarvaḥ saṁvyavahāraḥ santato vartate ।
tacca avyaktagataṁ mahataḥ paratvamabhedopacārāttadvikāre śarīre parikalpyate ;
satyapi śarīravadindriyādīnāṁ tadvikāratvāviśeṣe śarīrasyaivābhedopacārādavyaktaśabdena grahaṇam ,
indriyādīnāṁ svaśabdaireva gṛhītatvāt ,
pariśiṣṭatvācca śarīrasya ॥
anye tu varṇayanti —
dvividhaṁ hi śarīraṁ sthūlaṁ sūkṣmaṁ ca ;
sthūlam ,
yadidamupalabhyate ;
sūkṣmam ,
yaduttaratra vakṣyate —
‘tadantarapratipattau raṁhati sampariṣvaktaḥ praśnanirūpaṇābhyām’ (bra. sū. 3 । 1 । 1) iti ;
taccobhayamapi śarīramaviśeṣātpūrvatra rathatvena saṅkīrtitam ;
iha tu sūkṣmamavyaktaśabdena parigṛhyate,
sūkṣmasyāvyaktaśabdārhatvāt ;
tadadhīnatvācca bandhamokṣavyavahārasya jīvāttasya paratvam ;
yathārthādhīnatvādindriyavyāpārasyendriyebhyaḥ paratvamarthānāmiti ।
taistvetadvaktavyam —
aviśeṣeṇa śarīradvayasya pūrvatra rathatvena saṅkīrtitatvāt ,
samānayoḥ prakṛtatvapariśiṣṭatvayoḥ,
kathaṁ sūkṣmameva śarīramiha gṛhyate,
na punaḥ sthūlamapīti ।
āmnātasyārthaṁ pratipattuṁ prabhavāmaḥ,
nāmnātaṁ paryanuyoktum ,
āmnātaṁ cāvyaktapadaṁ sūkṣmameva pratipādayituṁ śaknoti,
netarat ,
vyaktatvāttasyeti cet ,
na ;
ekavākyatādhīnatvādarthapratipatteḥ ;
na hīme pūrvottare āmnāte ekavākyatāmanāpadya kañcidarthaṁ pratipādayataḥ ;
prakṛtahānāprakṛtaprakriyāprasaṅgāt ;
na cākāṅkṣāmantareṇaikavākyatāpratipattirasti ;
tatrāviśiṣṭāyāṁ śarīradvayasya grāhyatvākāṅkṣāyāṁ yathākāṅkṣaṁ sambandhe'nabhyupagamyamāne ekavākyataiva bādhitā bhavati,
kuta āmnātasyārthasya pratipattiḥ ?
na caivaṁ mantavyam —
duḥśodhatvātsūkṣmasyaiva śarīrasyeha grahaṇam ,
sthūlasya tu dṛṣṭabībhatsatayā suśodhatvādagrahaṇamiti ;
yato naiveha śodhanaṁ kasyacidvivakṣyate ;
na hyatra śodhanavidhāyi kiñcidākhyātamasti ;
anantaranirdiṣṭatvāttu kiṁ tadviṣṇoḥ paramaṁ padamitīdamiha vivakṣyate ;
tathāhīdamasmātparamidamasmātparamityuktvā, ‘
puruṣānna paraṁ kiñcit’
ityāha ;
sarvathāpi tvānumānikanirākaraṇopapatteḥ,
tathā nāmāstu ;
na naḥ kiñcicchidyate ॥ 3 ॥
jñeyatvāvacanācca ॥ 4 ॥
jñeyatvena ca sāṁkhyaiḥ pradhānaṁ smaryate, guṇapuruṣāntarajñānātkaivalyamiti vadadbhiḥ — na hi guṇasvarūpamajñātvā guṇebhyaḥ puruṣasyāntaraṁ śakyaṁ jñātumiti ; kvacicca vibhūtiviśeṣaprāptaye pradhānaṁ jñeyamiti smaranti । na cedamihāvyaktaṁ jñeyatvenocyate ; padamātraṁ hyavyaktaśabdaḥ, nehāvyaktaṁ jñātavyamupāsitavyaṁ ceti vākyamasti ; na cānupadiṣṭaṁ padārthajñānaṁ puruṣārthamiti śakyaṁ pratipattum ; tasmādapi nāvyaktaśabdena pradhānamabhidhīyate ; asmākaṁ tu ratharūpakakaॢptaśarīrādyanusaraṇena viṣṇoreva paramaṁ padaṁ darśayitumayamupanyāsa ityanavadyam ॥ 4 ॥
vadatīti cenna prājño hi prakaraṇāt ॥ 5 ॥
atrāha sāṁkhyaḥ —
jñeyatvāvacanāt ,
ityasiddham ।
katham ?
śrūyate hyuttaratrāvyaktaśabdoditasya pradhānasya jñeyatvavacanam —
‘aśabdamasparśamarūpamavyayaṁ tathārasaṁ nityamagandhavacca yat । anādyanantaṁ mahataḥ paraṁ dhruvaṁ nicāyya taṁ mṛtyumukhātpramucyate’ (ka. u. 1 । 3 । 15) iti ;
atra hi yādṛśaṁ śabdādihīnaṁ pradhānaṁ mahataḥ paraṁ smṛtau nirūpitam ,
tādṛśameva nicāyyatvena nirdiṣṭam ;
tasmātpradhānamevedam ;
tadeva cāvyaktaśabdanirdiṣṭamiti ।
atra brūmaḥ —
neha pradhānaṁ nicāyyatvena nirdiṣṭam ;
prājño hīha paramātmā nicāyyatvena nirdiṣṭa iti gamyate ।
kutaḥ ?
prakaraṇāt ;
prājñasya hi prakaraṇaṁ vitataṁ vartate — ‘
puruṣānna paraṁ kiñcitsā kāṣṭhā sā parā gatiḥ’
ityādinirdeśāt , ‘
eṣa sarveṣu bhūteṣu gūḍho''tmā na prakāśate’
iti ca durjñānatvavacanena tasyaiva jñeyatvākāṅkṣaṇāt , ‘
yacchodvāṅmanasī prājñaḥ’
iti ca tajjñānāyaiva vāgādisaṁyamasya vihitatvāt ,
mṛtyumukhapramokṣaṇaphalatvācca ;
na hi pradhānamātraṁ nicāyya mṛtyumukhātpramucyata iti sāṁkhyairiṣyate ;
cetanātmavijñānāddhi mṛtyumukhātpramucyata iti teṣāmabhyupagamaḥ ;
sarveṣu vedānteṣu prājñasyaivātmano'śabdādidharmatvamabhilapyate ;
tasmānna pradhānasyātra jñeyatvamavyaktaśabdanirdiṣṭatvaṁ vā ॥ 5 ॥
trayāṇāmeva caivamupanyāsaḥ praśnaśca ॥ 6 ॥
atrāha — yo'yamātmaviṣayaḥ praśnaḥ — ‘yeyaṁ prete vicikitsā manuṣye'sti’ iti, kiṁ sa evāyam ‘anyatra dharmādanyatrādharmāt’ iti punaranukṛṣyate, kiṁ vā tato'nyo'yamapūrvaḥ praśna utthāpyata iti । kiṁ cātaḥ ? sa evāyaṁ praśnaḥ punaranukṛṣyata iti yadyucyeta, tadā dvayorātmaviṣayayoḥ praśnayorekatāpatteragniviṣaya ātmaviṣayaśca dvāveva praśnāvityato na vaktavyaṁ trayāṇāṁ praśnopanyāsāviti ; athānyo'yamapūrvaḥ praśna utthāpyata ityucyeta, tato yathaiva varapradānavyatirekeṇa praśnakalpanāyāmadoṣaḥ ; evaṁ praśnavyatirekeṇāpi pradhānopanyāsakalpanāyāmadoṣaḥ syāditi ॥
atrocyate —
naiva vayamiha varapradānavyatirekeṇa praśnaṁ kañcitkalpayāmaḥ,
vākyopakramasāmarthyāt ;
varapradānopakramā hi mṛtyunaciketaḥsaṁvādarūpā vākyapravṛttiḥ ā samāpteḥ kaṭhavallīnāṁ lakṣyate ;
mṛtyuḥ kila naciketase pitrā prahitāya trīnvarānpradadau ;
naciketāḥ kila teṣāṁ prathamena vareṇa pituḥ saumanasyaṁ vavre,
dvitīyenāgnividyām ,
tṛtīyenātmavidyām — ‘
yeyaṁ prete’
iti ‘varāṇāmeṣa varastṛtīyaḥ’ (ka. u. 1 । 1 । 20) iti liṅgāt ।
tatra yadi ‘
anyatra dharmāt’
ityanyo'yamapūrvaḥ praśna utthāpyeta,
tato varapradānavyatirekeṇāpi praśnakalpanādvākyaṁ bādhyeta ।
nanu praṣṭavyabhedādapūrvo'yaṁ praśno bhavitumarhati ;
pūrvo hi praśno jīvaviṣayaḥ,
yeyaṁ prete vicikitsā manuṣye'sti nāstīti vicikitsābhidhānāt ;
jīvaśca dharmādigocaratvāt na ‘
anyatra dharmāt’
iti praśnamarhati ;
prājñastu dharmādyatītatvāt ‘
anyatra dharmāt’
iti praśnamarhati ;
praśnacchāyā ca na samānā lakṣyate,
pūrvasyāstitvanāstitvaviṣayatvāt ,
uttarasya dharmādyatītavastuviṣayatvācca ;
tasmātpratyabhijñānābhāvātpraśnabhedaḥ ;
na pūrvasyaivottaratrānukarṣaṇamiti cet ,
na ;
jīvaprājñayorekatvābhyupagamāt ;
bhavetpraṣṭavyabhedātpraśnabhedo yadyanyo jīvaḥ prājñātsyāt ;
na tvanyatvamasti, ‘
tattvamasi’
ityādiśrutyantarebhyaḥ ;
iha ca ‘
anyatra dharmāt’
ityasya praśnasya prativacanam ‘na jāyate mriyate vā vipaścit’ (ka. u. 1 । 2 । 18) iti janmamaraṇapratiṣedhena pratipādyamānaṁ śārīraparameśvarayorabhedaṁ darśayati ;
sati hi prasaṅge pratiṣedho bhāgī bhavati ;
prasaṅgaśca janmamaraṇayoḥ śarīrasaṁsparśācchārīrasya bhavati,
na parameśvarasya ;
tathā —
‘svapnāntaṁ jāgaritāntaṁ cobhau yenānupaśyati । mahāntaṁ vibhumātmānaṁ matvā dhīro na śocati’ (ka. u. 2 । 1 । 4) iti svapnajāgaritadṛśo jīvasyaiva mahattvavibhutvaviśeṣaṇasya mananena śokavicchedaṁ darśayanna prājñādanyo jīva iti darśayati ;
prājñavijñānāddhi śokaviccheda iti vedāntasiddhāntaḥ ;
tathāgre —
‘yadeveha tadamutra yadamutra tadanviha । mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva paśyati’ (ka. u. 2 । 4 । 10) iti jīvaprājñabhedadṛṣṭimapavadati ;
tathā jīvaviṣayasyāstitvanāstitvapraśnasyānantaram ‘
anyaṁ varaṁ naciketo vṛṇīṣva’
ityārabhya mṛtyunā taistaiḥ kāmaiḥ pralobhyamāno'pi naciketā yadā na cacāla,
tadainaṁ mṛtyurabhyudayaniḥśreyasavibhāgapradarśanena vidyāvidyāvibhāgapradarśanena ca ‘vidyābhīpsinaṁ naciketasaṁ manye na tvā kāmā bahavo'lolupanta’ (ka. u. 1 । 2 । 4) iti praśasya praśnamapi tadīyaṁ praśaṁsanyaduvāca —
‘taṁ durdarśaṁ gūḍhamanupraviṣṭaṁ guhāhitaṁ gahvareṣṭhaṁ purāṇam । adhyātmayogādhigamena devaṁ matvā dhīro harṣaśokau jahāti’ (ka. u. 1 । 2 । 12) iti,
tenāpi jīvaprājñayorabheda eveha vivakṣita iti gamyate ;
yatpraśnanimittāṁ ca praśaṁsāṁ mahatīṁ mṛtyoḥ pratyapadyata naciketāḥ,
yadi taṁ vihāya praśaṁsānantaramanyameva praśnamupakṣipet ,
asthāna eva sā sarvā praśaṁsā prasāritā syāt ;
tasmāt ‘
yeyaṁ prete’
ityasyaiva praśnasyaitadanukarṣaṇam ‘
anyatra dharmāt’
iti ।
yattu praśnacchāyāvailakṣaṇyamuktam ,
tadadūṣaṇam ,
tadīyasyaiva viśeṣasya punaḥ pṛcchyamānatvāt ;
pūrvatra hi dehādivyatiriktasyātmano'stitvaṁ pṛṣṭam ,
uttaratra tu tasyaivāsaṁsāritvaṁ pṛcchyata iti ;
yāvaddhyavidyā na nivartate,
tāvaddharmādigocaratvaṁ jīvasya jīvatvaṁ ca na nivartate,
tannivṛttau tu prājña eva ‘
tattvamasi’
iti śrutyā pratyāyyate ;
na cāvidyāvattve tadapagame ca vastunaḥ kaścidviśeṣo'sti ;
yathā kaścitsaṁtamase patitāṁ kāñcidrajjumahiṁ manyamāno bhīto vepamānaḥ palāyate,
taṁ cāparo brūyāt ‘
mā bhaiṣīḥ nāyamahiḥ rajjureva’
iti,
sa ca tadupaśrutyāhikṛtaṁ bhayamutsṛjedvepathuṁ palāyanaṁ ca,
na tvahibuddhikāle tadapagamakāle ca vastunaḥ kaścidviśeṣaḥ syāt —
tathaivaitadapi draṣṭavyam ;
tataśca ‘
na jāyate mriyate vā’
ityevamādyapi bhavatyastitvanāstitvapraśnasya prativacanam ।
sūtraṁ tvavidyākalpitajīvaprājñabhedāpekṣayā yojayitavyam —
ekatve'pi hyātmaviṣayasya praśnasya prāyaṇāvasthāyāṁ dehavyatiriktāstitvamātravicikitsanātkartṛtvādisaṁsārasvabhāvānapohanācca pūrvasya paryāyasya jīvaviṣayatvamutprekṣyate,
uttarasya tu dharmādyatyayasaṅkīrtanātprājñaviṣayatvamiti ।
tataśca yuktā agnijīvaparamātmakalpanā ;
pradhānakalpanāyāṁ tu na varapradānaṁ na praśno na prativacanamiti vaiṣamyam ॥ 6 ॥
camasavadaviśeṣāt ॥ 8 ॥
punarapi pradhānavādī aśabdatvaṁ pradhānasyāsiddhamityāha ।
kasmāt ?
mantravarṇāt —
‘ajāmekāṁ lohitaśuklakṛṣṇāṁ bahvīḥ prajāḥ sṛjamānāṁ sarūpāḥ । ajo hyeko juṣamāṇo'nuśete jahātyenāṁ bhuktabhogāmajo'nyaḥ’ (śve. u. 4 । 5) iti ;
atra hi mantre lohitaśuklakṛṣṇaśabdaiḥ rajaḥsattvatamāṁsyabhidhīyante ;
lohitaṁ rajaḥ,
rañjanātmakatvāt ,
śuklaṁ sattvam ,
prakāśātmakatvāt ;
kṛṣṇaṁ tamaḥ,
āvaraṇātmakatvāt ;
teṣāṁ sāmyāvasthā avayavadharmairvyapadiśyate —
lohitaśuklakṛṣṇeti ;
na jāyata iti ca ajā syāt , ‘
mūlaprakṛtiravikṛtiḥ’
ityabhyupagamāt ।
nanvajāśabdaśchāgyāṁ rūḍhaḥ ;
bāḍham ;
sā tu rūḍhiriha nāśrayituṁ śakyā,
vidyāprakaraṇāt ।
sā ca bahvīḥ prajāstraiguṇyānvitā janayati ;
tāṁ prakṛtimaja ekaḥ puruṣo juṣamāṇaḥ prīyamāṇaḥ sevamāno vā anuśete —
tāmevāvidyayā ātmatvenopagamya sukhī duḥkhī mūḍho'hamityavivekitayā saṁsarati ;
anyaḥ punarajaḥ puruṣa utpannavivekajñāno virakto jahātyenaṁ prakṛtiṁ bhuktabhogāṁ kṛtabhogāpavargāṁ parityajati —
mucyata ityarthaḥ ।
tasmācchrutimūlaiva pradhānādikalpanā kāpilānāmityevaṁ prāpte brūmaḥ —
nānena mantreṇa śrutimattvaṁ sāṁkhyavādasya śakyamāśrayitum ;
na hyayaṁ mantraḥ svātantryeṇa kañcidapi vādaṁ samarthayitumutsahate,
sarvatrāpi yayā kayācitkalpanayā ajātvādisampādanopapatteḥ,
sāṁkhyavāda evehābhipreta iti viśeṣāvadhāraṇakāraṇābhāvāt ।
camasavat —
yathā hi ‘arvāgbilaścamasa ūrdhvabudhnaḥ’ (bṛ. u. 2 । 2 । 3) ityasminmantre svātantryeṇāyaṁ nāmāsau camaso'bhipreta iti na śakyate niyantum ,
sarvatrāpi yathākathañcidarvāgbilatvādikalpanopapatteḥ,
evamihāpyaviśeṣaḥ ‘
ajāmekām’
ityasya mantrasya ;
nāsminmantre pradhānamevājābhipreteti śakyate niyantum ॥ 8 ॥
tatra tu ‘idaṁ tacchira eṣa hyarvāgbilaścamasa ūrdhvabudhnaḥ’ iti vākyaśeṣāccamasaviśeṣapratipattirbhavati ; iha punaḥ keyamajā pratipattavyetyatra brūmaḥ —
jyotirupakramā tu tathā hyadhīyata eke ॥ 9 ॥
parameśvarādutpannā jyotiḥpramukhā tejobannalakṣaṇā caturvidhasya bhūtagrāmasya prakṛtibhūteyamajā pratipattavyā ।
tuśabdo'vadhāraṇārthaḥ —
bhūtatrayalakṣaṇaiveyamajā vijñeyā,
na guṇatrayalakṣaṇā ।
kasmāt ?
tathā hyeke śākhinastejobannānāṁ parameśvarādutpattimāmnāya teṣāmeva rohitādirūpatāmāmananti — ‘
yadagne rohitaṁ rūpaṁ tejasastadrūpaṁ yacchuklaṁ tadapāṁ yatkṛṣṇaṁ tadannasya’
iti ।
tānyeveha tejobannāni pratyabhijñāyante,
rohitādiśabdasāmānyāt ,
rohitādīnāṁ ca śabdānāṁ rūpaviśeṣeṣu mukhyatvādbhāktatvācca guṇaviṣayatvasya ;
asandigdhena ca sandigdhasya nigamanaṁ nyāyyaṁ manyante ।
tathehāpi ‘brahmavādino vadanti । kiṅkāraṇaṁ brahma’ (śve. u. 1 । 1) ityupakramya ‘te dhyānayogānugatā apaśyandevātmaśaktiṁ svaguṇairnigūḍhām’ (śve. u. 1 । 3) iti pārameśvaryāḥ śakteḥ samastajagadvidhāyinyā vākyopakrame'vagamāt ,
vākyaśeṣe'pi ‘
māyāṁ tu prakṛtiṁ vidyānmāyinaṁ tu maheśvaram’
iti ‘yo yoniṁ yonimadhitiṣṭhatyekaḥ’ (śve. u. 4 । 11) iti ca tasyā evāvagamānna svatantrā kācitprakṛtiḥ pradhānaṁ nāmājāmantreṇāmnāyata iti śakyate vaktum ।
prakaraṇāttu saiva daivī śaktiravyākṛtanāmarūpā nāmarūpayoḥ prāgavasthā anenāpi mantreṇāmnāyata ityucyate ;
tasyāśca svavikāraviṣayeṇa trairūpyeṇa trairūpyamuktam ॥ 9 ॥
kathaṁ punastejobannātmanā trairūpyeṇa trirūpā ajā pratipattuṁ śakyate, yāvatā na tāvattejobanneṣvajākṛtirasti, na ca tejobannānāṁ jātiśravaṇādajātinimitto'pyajāśabdaḥ sambhavatīti ; ata uttaraṁ paṭhati —
kalpanopadeśācca madhvādivadavirodhaḥ ॥ 10 ॥
nāyamajākṛtinimitto'jāśabdaḥ ;
nāpi yaugikaḥ ।
kiṁ tarhi ?
kalpanopadeśo'yam —
ajārūpakakaॢptistejobannalakṣaṇāyāścarācarayonerupadiśyate ;
yathā hi loke yadṛcchayā kācidajā rohitaśuklakṛṣṇavarṇā syādbahubarkarā sarūpabarkarā ca,
tāṁ ca kaścidajo juṣamāṇo'nuśayīta,
kaściccaināṁ bhuktabhogāṁ jahyāt —
evamiyamapi tejobannalakṣaṇā bhūtaprakṛtistrivarṇā bahu sarūpaṁ carācaralakṣaṇaṁ vikārajātaṁ janayati,
aviduṣā ca kṣetrajñenopabhujyate,
viduṣā ca parityajyata iti ।
na cedamāśaṅkitavyam —
ekaḥ kṣetrajño'nuśete anyo jahātītyataḥ kṣetrajñabhedaḥ pāramārthikaḥ pareṣāmiṣṭaḥ prāpnotīti ;
na hīyaṁ kṣetrajñabhedapratipipādayiṣā ;
kintu bandhamokṣavyavasthāpratipipādayiṣaivaiṣā ;
prasiddhaṁ tu bhedamanūdya bandhamokṣavyavasthā pratipādyate ;
bhedastūpādhinimitto mithyājñānakalpitaḥ ;
na pāramārthikaḥ,
‘eko devaḥ sarvabhūteṣu gūḍhaḥ sarvavyāpī sarvabhūtāntarātmā’ (śve. u. 6 । 11) ityādiśrutibhyaḥ ।
madhvādivat —
yathā ādityasyāmadhuno madhutvam,
vācaścādhenordhenutvam , ‘
dyulokādīnāṁ cānagnīnāmagnitvam’ —
ityevaṁjātīyakaṁ kalpyate,
evamidamanajāyā ajātvaṁ kalpyata ityarthaḥ ।
tasmādavirodhastejobanneṣvajāśabdaprayogasya ॥ 10 ॥
na saṁkhyopasaṅgrahādapi nānābhāvādatirekācca ॥ 11 ॥
evaṁ parihṛte'pyajāmantre punaranyasmānmantrātsāṁkhyaḥ pratyavatiṣṭhate —
‘yasminpañca pañcajanā ākāśaśca pratiṣṭhitaḥ । tameva manya ātmānaṁ vidvānbrahmāmṛto'mṛtam’ (bṛ. u. 4 । 4 । 17) iti ।
asminmantre pañca pañcajanā iti pañcasaṁkhyāviṣayā aparā pañcasaṁkhyā śrūyate,
pañcaśabdadvayadarśanāt ;
ta ete pañca pañcakāḥ pañcaviṁśatiḥ sampadyante ;
tayā ca pañcaviṁśatisaṁkhyayā yāvantaḥ saṁkhyeyā ākāṅkṣyante tāvantyeva ca tattvāni sāṁkhyaiḥ saṁkhyāyante — ‘
mūlaprakṛtiravikṛtirmahadādyāḥ prakṛtivikṛtayaḥ sapta ।
ṣoḍaśakaśca vikāro na prakṛtirna vikṛtiḥ puruṣaḥ’
iti ;
tayā śrutiprasiddhayā pañcaviṁśatisaṁkhyayā teṣāṁ smṛtiprasiddhānāṁ pañcaviṁśatestattvānāmupasaṅgrahātprāptaṁ punaḥ śrutimattvameva pradhānādīnām ॥
tato brūmaḥ — na saṁkhyopasaṅgrahādapi pradhānādīnāṁ śrutimattvaṁ pratyāśā kartavyā । kasmāt ? nānābhāvāt ; nānā hyetāni pañcaviṁśatistattvāni ; naiṣāṁ pañcaśaḥ pañcaśaḥ sādhāraṇo dharmo'sti, yena pañcaviṁśaterantarāle parāḥ pañca pañca saṁkhyā niviśeran ; na hyekanibandhanamantareṇa nānābhūteṣu dvitvādikāḥ saṁkhyā niviśante । athocyeta — pañcaviṁśatisaṁkhyaiveyamavayavadvāreṇa lakṣyate, yathā ‘pañca sapta ca varṣāṇi na vavarṣa śatakratuḥ’ iti dvādaśavārṣikīmanāvṛṣṭiṁ kathayanti, tadvaditi ; tadapi nopapadyate ; ayamevāsminpakṣe doṣaḥ, yallakṣaṇāśrayaṇīyā syāt । paraścātra pañcaśabdo janaśabdena samastaḥ pañcajanāḥ iti, bhāṣikasvareṇaikapadatvaniścayāt ; prayogāntare ca ‘pañcānāṁ tvā pañcajanānām’ (tai. saṁ. 1 । 6 । 2 । 2) ityaikapadyaikasvaryaikavibhaktikatvāvagamāt ; samastatvācca na vīpsā ‘pañca pañca’ iti । tena na pañcakadvayagrahaṇaṁ pañca pañceti । na ca pañcasaṁkhyāyā ekasyāḥ pañcasaṁkhyayā parayā viśeṣaṇam ‘pañca pañcakāḥ’ iti, upasarjanasya viśeṣaṇenāsaṁyogāt । nanvāpannapañcasaṁkhyākā janā eva punaḥ pañcasaṁkhyayā viśeṣyamāṇāḥ pañcaviṁśatiḥ pratyeṣyante, yathā pañca pañcapūlya iti pañcaviṁśatiḥ pūlāḥ pratīyante, tadvat ; neti brūmaḥ ; yuktaṁ yatpañcapūlīśabdasya samāhārābhiprāyatvāt katīti satyāṁ bhedākāṅkṣāyāṁ pañca pañcapūlya iti viśeṣaṇam ; iha tu pañca janā ityādita eva bhedopādānātkatītyasatyāṁ bhedākāṅkṣāyāṁ na pañca pañcajanā iti viśeṣaṇaṁ bhavet ; bhavadapīdaṁ viśeṣaṇaṁ pañcasaṁkhyāyā eva bhavet ; tatra cokto doṣaḥ ; tasmātpañca pañcajanā iti na pañcaviṁśatitattvābhiprāyam । atirekācca na pañcaviṁśatitattvābhiprāyam ; atireko hi bhavatyātmākāśābhyāṁ pañcaviṁśatisaṁkhyāyāḥ ; ātmā tāvadiha pratiṣṭhāṁ pratyādhāratvena nirdiṣṭaḥ, ‘yasmin’ iti saptamīsūcitasya ‘tameva manya ātmānam’ ityātmatvenānukarṣaṇāt ; ātmā ca cetanaḥ puruṣaḥ ; sa ca pañcaviṁśatāvantargata eveti na tasyaivādhāratvamādheyatvaṁ ca yujyeta ; arthāntaraparigrahe vā tattvasaṁkhyātirekaḥ siddhāntaviruddhaḥ prasajyeta ; tathā ‘ākāśaśca pratiṣṭhitaḥ’ ityākāśasyāpi pañcaviṁśatāvantargatasya na pṛthagupādānaṁ nyāyyam ; arthāntaraparigrahe coktaṁ dūṣaṇam । kathaṁ ca saṁkhyāmātraśravaṇe satyaśrutānāṁ pañcaviṁśatitattvānāmupasaṅgrahaḥ pratīyeta ? janaśabdasya tattveṣvarūḍhatvāt , arthāntaropasaṅgrahe'pi saṁkhyopapatteḥ । kathaṁ tarhi pañca pañcajanā iti ? ucyate — ‘diksaṁkhye saṁjñāyām’ (pā. sū. 2 । 1 । 50) iti viśeṣasmaraṇātsaṁjñāyāmeva pañcaśabdasya janaśabdena samāsaḥ ; tataśca rūḍhatvābhiprāyeṇaiva kecitpañcajanā nāma vivakṣyante, na sāṁkhyatattvābhiprāyeṇa ; te katītyasyāmākāṅkṣāyāṁ punaḥ pañceti prayujyate ; pañcajanā nāma ye kecit , te ca pañcaivetyarthaḥ, saptarṣayaḥ sapteti yathā ॥ 11 ॥
ke punaste pañcajanā nāmeti, taducyate —
prāṇādayo vākyaśeṣāt ॥ 12 ॥
‘
yasminpañca pañcajanāḥ’
ityata uttarasminmantre brahmasvarūpanirūpaṇāya prāṇādayaḥ pañca nirdiṣṭāḥ — ‘
prāṇasya prāṇamuta cakṣuṣaścakṣuruta śrotrasya śrotramannasyānnaṁ manaso ye mano viduḥ’
iti ;
te'tra vākyaśeṣagatāḥ sannidhānātpañcajanā vivakṣyante ।
kathaṁ punaḥ prāṇādiṣu janaśabdaprayogaḥ ?
tattveṣu vā kathaṁ janaśabdaprayogaḥ ?
samāne tu prasiddhyatikrame vākyaśeṣavaśātprāṇādaya eva grahītavyā bhavanti ;
janasambandhācca prāṇādayo janaśabdabhājo bhavanti ;
janavacanaśca puruṣaśabdaḥ prāṇeṣu prayuktaḥ —
‘te vā ete pañca brahmapuruṣāḥ’ (chā. u. 3 । 13 । 6) ityatra ;
‘prāṇo ha pitā prāṇo ha mātā’ (chā. u. 7 । 15 । 1) ityādi ca brāhmaṇam ।
samāsabalācca samudāyasya rūḍhatvamaviruddham ।
kathaṁ punarasati prathamaprayoge rūḍhiḥ śakyāśrayitum ?
śakyā udbhidādivadityāha —
prasiddhārthasannidhāne hyaprasiddhārthaḥ śabdaḥ prayujyamānaḥ samabhivyāhārāttadviṣayo niyamyate ;
yathā ‘
udbhidā yajeta’ ‘
yūpaṁ chinatti’ ‘
vediṁ karoti’
iti,
tathā ayamapi pañcajanaśabdaḥ samāsānvākhyānādavagatasaṁjñābhāvaḥ saṁjñyākāṅkṣī vākyaśeṣasamabhivyāhṛteṣu prāṇādiṣu vartiṣyate ।
kaiścittu devāḥ pitaro gandharvā asurā rakṣāṁsi ca pañca pañcajanā vyākhyātāḥ ;
anyaiśca catvāro varṇā niṣādapañcamāḥ parigṛhītāḥ ;
kvacicca ‘yatpāñcajanyayā viśā’ (ṛ. saṁ. 8 । 53 । 9) iti prajāparaḥ prayogaḥ pañcajanaśabdasya dṛśyate ;
tatparigrahe'pīha na kaścidvirodhaḥ ;
ācāryastu na pañcaviṁśatestattvānāmiha pratītirastītyevaṁparatayā ‘
prāṇādayo vākyaśeṣāt’
iti jagāda ॥ 12 ॥
bhaveyustāvatprāṇādayaḥ pañcajanā mādhyandinānām , ye'nnaṁ prāṇādiṣvāmananti ; kāṇvānāṁ tu kathaṁ prāṇādayaḥ pañcajanā bhaveyuḥ, ye'nnaṁ prāṇādiṣu nāmanantīti — ata uttaraṁ paṭhati —
jyotiṣaikeṣāmasatyanne ॥ 13 ॥
asatyapi kāṇvānāmanne jyotiṣā teṣāṁ pañcasaṁkhyā pūryeta ; te'pi hi ‘yasminpañca pañcajanāḥ’ ityataḥ pūrvasminmantre brahmasvarūpanirūpaṇāyaiva jyotiradhīyate ‘taddevā jyotiṣāṁ jyotiḥ’ iti । kathaṁ punarubhayeṣāmapi tulyavadidaṁ jyotiḥ paṭhyamānaṁ samānamantragatayā pañcasaṁkhyayā keṣāñcidgṛhyate keṣāñcinneti — apekṣābhedādityāha — mādhyandinānāṁ hi samānamantrapaṭhitaprāṇādipañcajanalābhānnāsminmantrāntarapaṭhite jyotiṣyapekṣā bhavati ; tadalābhāttu kāṇvānāṁ bhavatyapekṣā ; apekṣābhedācca samāne'pi mantre jyotiṣo grahaṇāgrahaṇe ; yathā samāne'pyatirātre vacanabhedātṣoḍaśino grahaṇāgrahaṇe, tadvat । tadevaṁ na tāvacchrutiprasiddhiḥ kācitpradhānaviṣayāsti ; smṛtinyāyaprasiddhī tu parihariṣyete ॥ 13 ॥
kāraṇatvena cākāśādiṣu yathāvyapadiṣṭokteḥ ॥ 14 ॥
samākarṣāt ॥ 15 ॥
‘asadvā idamagra āsīt’ (tai. u. 2 । 7 । 1) iti nātrāsannirātmakaṁ kāraṇatvena śrāvyate ;
yataḥ ‘asanneva sa bhavati । asadbrahmeti veda cet । asti brahmeti cedveda । santamenaṁ tato viduḥ’ (tai. u. 2 । 6 । 1) ityasadvādāpavādenāstitvalakṣaṇaṁ brahmānnamayādikośaparamparayā pratyagātmānaṁ nirdhārya, ‘
so'kāmayata’
iti tameva prakṛtaṁ samākṛṣya,
saprapañcāṁ sṛṣṭiṁ tasmācchrāvayitvā, ‘
tatsatyamityācakṣate’
iti copasaṁhṛtya, ‘
tadapyeṣa śloko bhavati’
iti tasminneva prakṛte'rthe ślokamimamudāharati —
‘asadvā idamagra āsīt’ (tai. u. 2 । 7 । 1) iti ।
yadi tvasannirātmakamasmiñśloke'bhipreyeta,
tato'nyasamākarṣaṇe'nyasyodāharaṇādasambaddhaṁ vākyamāpadyeta ;
tasmānnāmarūpavyākṛtavastuviṣayaḥ prāyeṇa sacchabdaḥ prasiddha iti tadvyākaraṇābhāvāpekṣayā prāgutpatteḥ sadeva brahmāsadivāsīdityupacaryate ।
eṣaiva ‘asadevedamagra āsīt’ (chā. u. 3 । 19 । 1) ityatrāpi yojanā, ‘
tatsadāsīt’
iti samākarṣaṇāt ;
atyantābhāvābhyupagame hi ‘
tatsadāsīt’
iti kiṁ samākṛṣyeta ?
‘taddhaika āhurasadevedamagra āsīt’ (chā. u. 6 । 2 । 1) ityatrāpi na śrutyantarābhiprāyeṇāyamekīyamatopanyāsaḥ,
kriyāyāmiva vastuni vikalpasyāsambhavāt ;
tasmācchrutiparigṛhītasatpakṣadārḍhyāyaivāyaṁ mandamatiparikalpitasyāsatpakṣasyopanyasya nirāsa iti draṣṭavyam ।
‘taddhedaṁ tarhyavyākṛtamāsīt’ (bṛ. u. 1 । 4 । 7) ityatrāpi na niradhyakṣasya jagato vyākaraṇaṁ kathyate, ‘
sa eṣa iha praviṣṭa ā nakhāgrebhyaḥ’
ityadhyakṣasya vyākṛtakāryānupraveśitvena samākarṣāt ;
niradhyakṣe vyākaraṇābhyupagame hyanantareṇa prakṛtāvalambinā sa ityanena sarvanāmnā kaḥ kāryānupraveśitvena samākṛṣyeta ?
cetanasya cāyamātmanaḥ śarīre'nupraveśaḥ śrūyate,
anupraviṣṭasya cetanatvaśravaṇāt — ‘
paśyaꣳścakṣuḥ śṛṇvañśrotraṁ manvāno manaḥ’
iti ;
api ca yādṛśamidamadyatve nāmarūpābhyāṁ vyākriyamāṇaṁ jagatsādhyakṣaṁ vyākriyate,
evamādisarge'pīti gamyate,
dṛṣṭaviparītakalpanānupapatteḥ ;
śrutyantaramapi ‘anena jīvenātmanānupraviśya nāmarūpe vyākaravāṇi’ (chā. u. 6 । 3 । 2) iti sādhyakṣāmeva jagato vyākriyāṁ darśayati ; ‘
vyākriyata’
ityapi karmakartari lakāraḥ satyeva parameśvare vyākartari saukaryamapekṣya draṣṭavyaḥ —
yathā lūyate kedāraḥ svayameveti satyeva pūrṇake lavitari ;
yadvā karmaṇyevaiṣa lakāro'rthākṣiptaṁ kartāramapekṣya draṣṭavyaḥ —
yathā gamyate grāma iti ॥ 15 ॥
jagadvācitvāt ॥ 16 ॥
kauṣītakibrāhmaṇe bālākyajātaśatrusaṁvāde śrūyate —
‘yo vai bālāka eteṣāṁ puruṣāṇāṁ kartā yasya vaitatkarma sa vai veditavyaḥ’ (kau. brā. 4 । 19) iti ।
tatra kiṁ jīvo veditavyatvenopadiśyate,
uta mukhyaḥ prāṇaḥ,
uta paramātmeti viśayaḥ ।
kiṁ tāvatprāptam ?
prāṇa iti ।
kutaḥ ? ‘
yasya vaitatkarma’
iti śravaṇāt ,
parispandalakṣaṇasya ca karmaṇaḥ prāṇāśrayatvāt ;
vākyaśeṣe ca ‘
athāsminprāṇa evaikadhā bhavati’
iti prāṇaśabdaśravaṇāt ,
prāṇaśabdasya ca mukhye prāṇe prasiddhatvāt ;
ye caite purastādbālākinā ‘
āditye puruṣaścandramasi puruṣaḥ’
ityevamādayaḥ puruṣā nirdiṣṭāḥ,
teṣāmapi bhavati prāṇaḥ kartā,
prāṇāvasthāviśeṣatvādādityādidevatātmanām —
‘katama eko deva iti prāṇa iti sa brahma tyadityācakṣate’ (bṛ. u. 3 । 9 । 9) iti śrutyantaraprasiddheḥ ।
jīvo vāyamiha veditavyatayopadiśyate ;
tasyāpi dharmādharmalakṣaṇaṁ karma śakyate śrāvayitum — ‘
yasya vaitatkarma’
iti ;
so'pi bhoktṛtvādbhogopakaraṇabhūtānāmeteṣāṁ puruṣāṇāṁ kartopapadyate ;
vākyaśeṣe ca jīvaliṅgamavagamyate —
yatkāraṇaṁ veditavyatayopanyastasya puruṣāṇāṁ karturvedanāyopetaṁ bālākiṁ prati bubodhayiṣurajātaśatruḥ suptaṁ puruṣamāmantrya āmantraṇaśabdāśravaṇātprāṇādīnāmabhoktṛtvaṁ pratibodhya yaṣṭighātotthāpanātprāṇādivyatiriktaṁ jīvaṁ bhoktāraṁ pratibodhayati ;
tathā parastādapi jīvaliṅgamavagamyate —
‘tadyathā śreṣṭhī svairbhuṅkte yathā vā svāḥ śreṣṭhinaṁ bhuñjantyevamevaiṣa prajñātmaitairātmabhirbhuṅkte evamevaita ātmāna etamātmānaṁ bhuñjanti’ (kau. brā. 4 । 20) iti ;
prāṇabhṛttvācca jīvasyopapannaṁ prāṇaśabdatvam ।
tasmājjīvamukhyaprāṇayoranyatara iha grahaṇīyaḥ,
na parameśvaraḥ,
talliṅgānavagamādityevaṁ prāpte brūmaḥ —
parameśvara evāyameteṣāṁ puruṣāṇāṁ kartā syāt । kasmāt ? upakramasāmarthyāt । iha hi bālākirajātaśatruṇā saha ‘brahma te bravāṇi’ iti saṁvaditumupacakrame ; sa ca katicidādityādyadhikaraṇānpuruṣānamukhyabrahmadṛṣṭibhāja uktvā tūṣṇīṁ babhūva ; tamajātaśatruḥ ‘mṛṣā vai khalu mā saṁvadiṣṭhā brahma te bravāṇi’ ityamukhyabrahmavāditayāpodya, tatkartāramanyaṁ veditavyatayopacikṣepa ; yadi so'pyamukhyabrahmadṛṣṭibhāksyāt , upakramo bādhyeta ; tasmātparameśvara evāyaṁ bhavitumarhati । kartṛtvaṁ caiteṣāṁ puruṣāṇāṁ na parameśvarādanyasya svātantryeṇāvakalpate । ‘yasya vaitatkarma’ ityapi nāyaṁ parispandalakṣaṇasya dharmādharmalakṣaṇasya vā karmaṇo nirdeśaḥ, tayoranyatarasyāpyaprakṛtatvāt , asaṁśabditatvācca ; nāpi puruṣāṇāmayaṁ nirdeśaḥ, ‘eteṣāṁ puruṣāṇāṁ kartā’ ityeva teṣāṁ nirdiṣṭatvāt , liṅgavacanavigānācca ; nāpi puruṣaviṣayasya karotyarthasya kriyāphalasya vāyaṁ nirdeśaḥ, kartṛśabdenaiva tayorupāttatvāt ; pāriśeṣyātpratyakṣasannihitaṁ jagatsarvanāmnaitacchabdena nirdiśyate ; kriyata iti ca tadeva jagatkarma । nanu jagadapyaprakṛtamasaṁśabditaṁ ca । satyametat ; tathāpyasati viśeṣopādāne sādhāraṇenārthena sannidhānena sannihitavastumātrasyāyaṁ nirdeśa iti gamyate, na viśiṣṭasya kasyacit , viśeṣasannidhānābhāvāt ; pūrvatra ca jagadekadeśabhūtānāṁ puruṣāṇāṁ viśeṣopādānādaviśeṣitaṁ jagadevehopādīyata iti gamyate । etaduktaṁ bhavati — ya eteṣāṁ puruṣāṇāṁ jagadekadeśabhūtānāṁ kartā — kimanena viśeṣeṇa ? — yasya vā kṛtsnameva jagadaviśeṣitaṁ karmeti vāśabda ekadeśāvacchinnakartṛtvavyāvṛttyarthaḥ ; ye bālākinā brahmatvābhimatāḥ puruṣāḥ kīrtitāḥ, teṣāmabrahmatvakhyāpanāya viśeṣopādānam । evaṁ brāhmaṇaparivrājakanyāyena sāmānyaviśeṣābhyāṁ jagataḥ kartā veditavyatayopadiśyate ; parameśvaraśca sarvajagataḥ kartā sarvavedānteṣvavadhāritaḥ ॥ 16 ॥
jīvamukhyaprāṇaliṅgānneti cettadvyākhyātam ॥ 17 ॥
atha yaduktaṁ vākyaśeṣagatājjīvaliṅgānmukhyaprāṇaliṅgācca tayorevānyatarasyeha grahaṇaṁ nyāyyaṁ na parameśvarasyeti,
tatparihartavyam ।
atrocyate —
parihṛtaṁ caitat ‘nopāsātraividhyādāśritatvādiha tadyogāt’ (bra. sū. 1 । 1 । 31) ityatra ;
trividhaṁ hyatropāsanamevaṁ sati prasajyeta —
jīvopāsanaṁ mukhyaprāṇopāsanaṁ brahmopāsanaṁ ceti ;
na caitannyāyyam ;
upakramopasaṁhārābhyāṁ hi brahmaviṣayatvamasya vākyasyāvagamyate ;
tatropakramasya tāvadbrahmaviṣayatvaṁ darśitam ;
upasaṁhārasyāpi niratiśayaphalaśravaṇādbrahmaviṣayatvaṁ dṛśyate — ‘
sarvānpāpmano'pahatya sarveṣāṁ ca bhūtānāṁ śraiṣṭhyaṁ svārājyamādhipatyaṁ paryeti ya evaṁ veda’
iti ।
nanvevaṁ sati pratardanavākyanirṇayenaivedamapi vākyaṁ nirṇīyeta ।
na nirṇīyate, ‘
yasya vaitatkarma’
ityasya brahmaviṣayatvena tatra anirdhāritatvāt ;
tasmādatra jīvamukhyaprāṇaśaṅkā punarutpadyamānā nivartyate ।
prāṇaśabdo'pi brahmaviṣayo dṛṣṭaḥ ‘prāṇabandhanaṁ hi somya manaḥ’ (chā. u. 6 । 8 । 2) ityatra ।
jīvaliṅgamapyupakramopasaṁhārayorbrahmaviṣayatvādabhedābhiprāyeṇa yojayitavyam ॥ 17 ॥
anyārthaṁ tu jaiminiḥ praśnavyākhyānābhyāmapi caivameke ॥ 18 ॥
api ca naivātra vivaditavyam —
jīvapradhānaṁ vedaṁ vākyaṁ syāt brahmapradhānaṁ veti ;
yato'nyārthaṁ jīvaparāmarśaṁ brahmapratipattyarthamasminvākye jaiminirācāryo manyate ।
kasmāt ?
praśnavyākhyānābhyām ।
praśnastāvatsuptapuruṣapratibodhanena prāṇādivyatirikte jīve pratibodhite punarjīvavyatiriktaviṣayo dṛśyate —
‘kvaiṣa etadbālāke puruṣo'śayiṣṭa kva vā etadabhūtkuta etadāgāt’ (kau. brā. 4 । 19) iti ;
prativacanamapi —
‘yadā suptaḥ svapnaṁ na kañcana paśyatyathāsminprāṇa evaikadhā bhavati’ (kau. brā. 4 । 20) ityādi, ‘
etasmādātmanaḥ sarve prāṇā yathāyatanaṁ vipratiṣṭhante prāṇebhyo devā devebhyo lokāḥ’
iti ca ।
suṣuptikāle ca pareṇa brahmaṇā jīva ekatāṁ gacchati ;
parasmācca brahmaṇaḥ prāṇādikaṁ jagajjāyata iti vedāntamaryādā ।
tasmādyatrāsya jīvasya niḥsambodhatāsvacchatārūpaḥ svāpaḥ —
upādhijanitaviśeṣavijñānarahitaṁ svarūpam ,
yatastadbhraṁśarūpamāgamanam ,
so'tra paramātmā veditavyatayā śrāvita iti gamyate ।
api caivameke śākhino vājasaneyino'sminneva bālākyajātaśatrusaṁvāde spaṣṭaṁ vijñānamayaśabdena jīvamāmnāya tadvyatiriktaṁ paramātmānamāmananti ‘ya eṣa vijñānamayaḥ puruṣaḥ kvaiṣa tadābhūtkuta etadāgāt’ (bṛ. u. 2 । 1 । 16) iti praśne ;
prativacane'pi ‘ya eṣo'ntarhṛdaya ākāśastasmiñśete’ (bṛ. u. 2 । 1 । 17) iti ;
ākāśaśabdaśca paramātmani prayuktaḥ ‘daharo'sminnantarākāśaḥ’ (chā. u. 8 । 1 । 2) ityatra । ‘
sarva eta ātmāno vyuccaranti’
iti copādhimatāmātmanāmanyato vyuccaraṇamāmanantaḥ paramātmānameva kāraṇatvenāmanantīti gamyate ।
prāṇanirākaraṇasyāpi suṣuptapuruṣotthāpanena prāṇādivyatiriktopadeśo'bhyuccayaḥ ॥ 18 ॥
vākyānvayāt ॥ 19 ॥
paramātmopadeśa evāyam ।
kasmāt ?
vākyānvayāt ।
vākyaṁ hīdaṁ paurvāparyeṇāvekṣyamāṇaṁ paramātmānaṁ pratyanvitāvayavaṁ lakṣyate ;
kathamiti tadupapādyate — ‘
amṛtatvasya tu nāśāsti vittena’
iti yājñavalkyādupaśrutya ‘
yenāhaṁ nāmṛtā syāṁ kimahaṁ tena kuryāṁ yadeva bhagavānveda tadeva me brūhi’
ityamṛtatvamāśāsānāyai maitreyyai yājñavalkya ātmavijñānamidamupadiśati ;
na cānyatra paramātmavijñānādamṛtatvamastīti śrutismṛtivādā vadanti ;
tathā cātmavijñānena sarvavijñānamucyamānaṁ nānyatra paramakāraṇavijñānānmukhyamavakalpate ;
na caitadaupacārikamāśrayituṁ śakyam ,
yatkāraṇamātmavijñānena sarvavijñānaṁ pratijñāyānantareṇa granthena tadevopapādayati — ‘
brahma taṁ parādādyo'nyatrātmano brahma veda’
ityādinā ;
yo hi brahmakṣatrādikaṁ jagadātmano'nyatra svātantryeṇa labdhasadbhāvaṁ paśyati,
taṁ mithyādarśinaṁ tadeva mithyādṛṣṭaṁ brahmakṣatrādikaṁ jagatparākarotīti bhedadṛṣṭimapodya, ‘
idaꣳ sarvaṁ yadayamātmā’
iti sarvasya vastujātasyātmāvyatirekamavatārayati ;
‘dundubhyādidṛṣṭāntaiśca’ (bṛ. u. 4 । 5 । 8) tamevāvyatirekaṁ draḍhayati ;
‘asya mahato bhūtasya niḥśvasitametadyadṛgvedaḥ’ (bṛ. u. 4 । 5 । 11) ityādinā ca prakṛtasyātmano nāmarūpakarmaprapañcakāraṇatāṁ vyācakṣāṇaḥ paramātmānamevainaṁ gamayati ; ‘
tathaivaikāyanaprakriyāyāmapi’
saviṣayasya sendriyasya sāntaḥkaraṇasya prapañcasyaikāyanamanantaramabāhyaṁ kṛtsnaṁ prajñānaghanaṁ vyācakṣāṇaḥ paramātmānamevainaṁ gamayati ।
tasmātparamātmana evāyaṁ darśanādyupadeśa iti gamyate ॥ 19 ॥
yatpunaruktaṁ priyasaṁsūcitopakramādvijñānātmana evāyaṁ darśanādyupadeśa iti, atra brūmaḥ —
pratijñāsiddherliṅgamāśmarathyaḥ ॥ 20 ॥
astyatra pratijñā — ‘ātmani vijñāte sarvamidaṁ vijñātaṁ bhavati’ ‘idaꣳ sarvaṁ yadayamātmā’ iti ca । tasyāḥ pratijñāyāḥ siddhiṁ sūcayatyetalliṅgam , yatpriyasaṁsūcitasyātmano draṣṭavyatvādisaṅkīrtanam । yadi hi vijñānātmā paramātmano'nyaḥ syāt , tataḥ paramātmavijñāne'pi vijñānātmā na vijñāyata ityekavijñānena sarvavijñānaṁ yatpratijñātam , taddhīyeta । tasmātpratijñāsiddhyarthaṁ vijñānātmaparamātmanorabhedāṁśenopakramaṇamityāśmarathya ācāryo manyate ॥ 20 ॥
utkramiṣyata evaṁbhāvādityauḍulomiḥ ॥ 21 ॥
avasthiteriti kāśakṛtsnaḥ ॥ 22 ॥
asyaiva paramātmano'nenāpi vijñānātmabhāvenāvasthānādupapannamidamabhedenopakramaṇamiti kāśakṛtsna ācāryo manyate ।
tathā ca brāhmaṇam —
‘anena jīvenātmanānupraviśya nāmarūpe vyākaravāṇi’ (chā. u. 6 । 3 । 2) ityevaṁjātīyakaṁ parasyaivātmano jīvabhāvenāvasthānaṁ darśayati ;
mantravarṇaśca —
‘sarvāṇi rūpāṇi vicitya dhīro nāmāni kṛtvābhivadanyadāste’ (tai. ā. 3 । 12 । 7) ityevaṁjātīyakaḥ ।
na ca tejaḥprabhṛtīnāṁ sṛṣṭau jīvasya pṛthaksṛṣṭiḥ śrutā,
yena parasmādātmano'nyastadvikāro jīvaḥ syāt ।
kāśakṛtsnasyācāryasyāvikṛtaḥ parameśvaro jīvaḥ,
nānya iti matam ;
āśmarathyasya tu yadyapi jīvasya parasmādananyatvamabhipretam ,
tathāpi ‘
pratijñāsiddheḥ’
iti sāpekṣatvābhidhānātkāryakāraṇabhāvaḥ kiyānapyabhipreta iti gamyate ;
auḍulomipakṣe punaḥ spaṣṭamevāvasthāntarāpekṣau bhedābhedau gamyete ।
tatra kāśakṛtsnīyaṁ mataṁ śrutyanusārīti gamyate,
pratipipādayiṣitārthānusārāt ‘
tattvamasi’
ityādiśrutibhyaḥ ;
evaṁ ca sati tajjñānādamṛtatvamavakalpate ;
vikārātmakatve hi jīvasyābhyupagamyamāne vikārasya prakṛtisambandhe pralayaprasaṅgānna tajjñānādamṛtatvamavakalpeta ।
ataśca svāśrayasya nāmarūpasyāsambhavādupādhyāśrayaṁ nāmarūpaṁ jīve upacaryate ।
ata evotpattirapi jīvasya kvacidagnivisphuliṅgodāharaṇena śrāvyamāṇā upādhyāśrayaiva veditavyā ॥
yadapyuktaṁ prakṛtasyaiva mahato bhūtasya draṣṭavyasya bhūtebhyaḥ samutthānaṁ vijñānātmabhāvena darśayanvijñānātmana evedaṁ draṣṭavyatvaṁ darśayatīti,
tatrāpīyameva trisūtrī yojayitavyā । ‘
pratijñāsiddherliṅgamāśmarathyaḥ’ —
idamatra pratijñātam — ‘
ātmani vidite sarvamidaṁ viditaṁ bhavati’
‘idaꣳ sarvaṁ yadayamātmā’ (bṛ. u. 2 । 4 । 6) iti ca ;
upapāditaṁ ca sarvasya nāmarūpakarmaprapañcasyaikaprasavatvādekapralayatvācca dundubhyādidṛṣṭāntaiśca kāryakāraṇayoravyatirekapratipādanāt ;
tasyā eva pratijñāyāḥ siddhiṁ sūcayatyetalliṅgam ,
yanmahato bhūtasya draṣṭavyasya bhūtebhyaḥ samutthānaṁ vijñānātmabhāvena kathitam ityāśmarathya ācāryo manyate —
abhede hi satyekavijñānena sarvavijñānaṁ pratijñātamavakalpata iti । ‘
utkramiṣyata evaṁbhāvādityauḍulomiḥ’ —
utkramiṣyato vijñānātmano jñānadhyānādisāmarthyātsamprasannasya pareṇātmanaikyasambhavādidamabhedābhidhānamityauḍulomirācāryo manyate । ‘
avasthiteriti kāśakṛtsnaḥ’ —
asyaiva paramātmano'nenāpi vijñānātmabhāvenāvasthānādupapannamidamabhedābhidhānamiti kāśakṛtsna ācāryo manyate ।
nanūcchedābhidhānametat —
‘etebhyo bhūtebhyaḥ samutthāya tānyevānuvinaśyati na pretya saṁjñāsti’ (bṛ. u. 2 । 4 । 12) iti ;
kathametadabhedābhidhānam ?
naiṣa doṣaḥ ;
viśeṣavijñānavināśābhiprāyametadvināśābhidhānam ,
nātmocchedābhiprāyam ; ‘
atraiva mā bhagavānamūmuhanna pretya saṁjñāsti’
iti paryanuyujya,
svayameva śrutyā arthāntarasya darśitatvāt — ‘
na vā are'haṁ mohaṁ bravīmyavināśī vā are'yamātmānucchittidharmā mātrā'saṁsargastvasya bhavati’
iti ।
etaduktaṁ bhavati —
kūṭasthanitya evāyaṁ vijñānaghana ātmā ;
nāsyocchedaprasaṅgo'sti ;
mātrābhistvasya bhūtendriyalakṣaṇābhiravidyākṛtābhirasaṁsargo vidyayā bhavati ;
saṁsargābhāve ca tatkṛtasya viśeṣavijñānasyābhāvāt ‘
na pretya saṁjñāsti’
ityuktamiti ।
yadapyuktam — ‘
vijñātāramare kena vijānīyāt’
iti kartṛvacanena śabdenopasaṁhārādvijñānātmana evedaṁ draṣṭavyamiti,
tadapi kāśakṛtsnīyenaiva darśanena pariharaṇīyam ।
api ca ‘yatra hi dvaitamiva bhavati taditara itaraṁ paśyati’ (bṛ. u. 2 । 4 । 15) ityārabhyāvidyāviṣaye tasyaiva darśanādilakṣaṇaṁ viśeṣavijñānaṁ prapañcya, ‘
yatra tvasya sarvamātmaivābhūttatkena kaṁ paśyet’
ityādinā vidyāviṣaye tasyaiva darśanādilakṣaṇasya viśeṣavijñānasyābhāvamabhidadhāti ;
punaśca viṣayābhāve'pyātmānaṁ vijānīyādityāśaṅkya, ‘
vijñātāramare kena vijānīyāt’
ityāha ;
tataśca viśeṣavijñānābhāvopapādanaparatvādvākyasya vijñānadhātureva kevalaḥ sanbhūtapūrvagatyā kartṛvacanena tṛcā nirdiṣṭa iti gamyate ।
darśitaṁ tu purastātkāśakṛtsnīyasya pakṣasya śrutimattvam ।
ataśca vijñānātmaparamātmanoravidyāpratyupasthāpitanāmarūparacitadehādyupādhinimitto bhedaḥ,
na pāramārthika ityeṣo'rthaḥ sarvairvedāntavādibhirabhyupagantavyaḥ —
‘sadeva somyedamagra āsīdekamevādvitīyam’ (chā. u. 6 । 2 । 1) ‘ātmaivedaṁ sarvam’ (chā. u. 7 । 25 । 2) ‘
brahmaivedaṁ sarvam’
‘idaꣳ sarvaṁ yadayamātmā’ (bṛ. u. 2 । 4 । 6) ‘nānyo'to'sti draṣṭā’ (bṛ. u. 3 । 7 । 23) ‘nānyadato'sti draṣṭṛ’ (bṛ. u. 3 । 8 । 11) ityevaṁrūpābhyaḥ śrutibhyaḥ ;
smṛtibhyaśca —
‘vāsudevaḥ sarvamiti’ (bha. gī. 7 । 19) ‘kṣetrajñaṁ cāpi māṁ viddhi sarvakṣetreṣu bhārata’ (bha. gī. 13 । 2) ‘samaṁ sarveṣu bhūteṣu tiṣṭhantaṁ parameśvaram’ (bha. gī. 13 । 27) ityevaṁrūpābhyaḥ ;
bhedadarśanāpavādācca —
‘anyo'sāvanyo'hamasmīti na sa veda yathā paśuḥ’ (bṛ. u. 1 । 4 । 10) ‘mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva paśyati’ (bṛ. u. 4 । 4 । 19) ityevaṁjātīyakāt ;
‘sa vā eṣa mahānaja ātmājaro'maro'mṛto'bhayo brahma’ (bṛ. u. 4 । 4 । 25) iti ca ātmani sarvavikriyāpratiṣedhāt ;
anyathā ca mumukṣūṇāṁ nirapavādavijñānānupapatteḥ,
suniścitārthatvānupapatteśca ;
nirapavādaṁ hi vijñānaṁ sarvākāṅkṣānivartakamātmaviṣayamiṣyate —
‘vedāntavijñānasuniścitārthāḥ’ (mu. u. 3 । 2 । 6) iti ca śruteḥ ;
‘tatra ko mohaḥ kaḥ śoka ekatvamanupaśyataḥ’ (ī. u. 7) iti ca ;
‘sthitaprajñalakṣaṇasmṛteśca’ (bha. gī. 2 । 54) ।
sthite ca kṣetrajñaparamātmaikatvaviṣaye samyagdarśane kṣetrajñaḥ paramātmeti nāmamātrabhedātkṣetrajño'yaṁ paramātmano bhinnaḥ paramātmāyaṁ kṣetrajñādbhinna ityevaṁjātīyaka ātmabhedaviṣayo nirbandho nirarthakaḥ —
eko hyayamātmā nāmamātrabhedena bahudhābhidhīyata iti ।
na hi ‘satyaṁ jñānamanantaṁ brahma । yo veda nihitaṁ guhāyām’ (tai. u. 2 । 1 । 1) iti kāñcidevaikāṁ guhāmadhikṛtyaitaduktam ;
na ca brahmaṇo'nyo guhāyāṁ nihito'sti,
‘tatsṛṣṭvā tadevānuprāviśat’ (tai. u. 2 । 6 । 1) iti sraṣṭureva praveśaśravaṇāt ।
ye tu nirbandhaṁ kurvanti,
te vedāntārthaṁ bādhamānāḥ śreyodvāraṁ samyagdarśanameva bādhante ;
kṛtakamanityaṁ ca mokṣaṁ kalpayanti ;
nyāyena ca na saṅgacchanta iti ॥ 22 ॥
prakṛtiśca pratijñādṛṣṭāntānuparodhāt ॥ 23 ॥
yathābhyudayahetutvāddharmo jijñāsyaḥ,
evaṁ niḥśreyasahetutvādbrahmāpi jijñāsyamityuktam ;
brahma ca ‘janmādyasya yataḥ’ (bra. sū. 1 । 1 । 2) iti lakṣitam ;
tacca lakṣaṇaṁ ghaṭarucakādīnāṁ mṛtsuvarṇādivatprakṛtitve kulālasuvarṇakārādivannimittatve ca samānamityato bhavati vimarśaḥ —
kimātmakaṁ punarbrahmaṇaḥ kāraṇatvaṁ syāditi ।
tatra nimittakāraṇameva tāvatkevalaṁ syāditi pratibhāti ।
kasmāt ?
īkṣāpūrvakakartṛtvaśravaṇāt —
īkṣāpūrvakaṁ hi brahmaṇaḥ kartṛtvamavagamyate —
‘sa īkṣāñcakre’ (pra. u. 6 । 3) ‘sa prāṇamasṛjata’ (pra. u. 6 । 4) ityādiśrutibhyaḥ ;
īkṣāpūrvakaṁ ca kartṛtvaṁ nimittakāraṇeṣveva kulālādiṣu dṛṣṭam ;
anekakārakapūrvikā ca kriyāphalasiddhirloke dṛṣṭā ;
sa ca nyāya ādikartaryapi yuktaḥ saṅkramayitum ।
īśvaratvaprasiddheśca —
īśvarāṇāṁ hi rājavaivasvatādīnāṁ nimittakāraṇatvameva kevalaṁ pratīyate ;
tadvatparameśvarasyāpi nimittakāraṇatvameva yuktaṁ pratipattum ।
kāryaṁ cedaṁ jagatsāvayavamacetanamaśuddhaṁ ca dṛśyate,
kāraṇenāpi tasya tādṛśenaiva bhavitavyam ,
kāryakāraṇayoḥ sārūpyadarśanāt ;
brahma cānevaṁlakṣaṇamavagamyate —
‘niṣkalaṁ niṣkriyaṁ śāntaṁ niravadyaṁ nirañjanam’ (śve. u. 6 । 19) ityādiśrutibhyaḥ ;
pāriśeṣyādbrahmaṇo'nyadupādānakāraṇamaśuddhyādiguṇakaṁ smṛtiprasiddhamabhyupagantavyam ,
brahmakāraṇatvaśruternimittatvamātre paryavasānādityevaṁ prāpte brūmaḥ —
kutaścātmanaḥ kartṛtvaprakṛtitve ? —
abhidhyopadeśācca ॥ 24 ॥
sākṣāccobhayāmnānāt ॥ 25 ॥
ātmakṛteḥ pariṇāmāt ॥ 26 ॥
itaśca prakṛtirbrahma,
yatkāraṇaṁ brahmaprakriyāyām ‘tadātmānaṁ svayamakuruta’ (tai. u. 2 । 7 । 1) ityātmanaḥ karmatvaṁ kartṛtvaṁ ca darśayati —
ātmānamiti karmatvam ,
svayamakuruteti kartṛtvam ।
kathaṁ punaḥ pūrvasiddhasya sataḥ kartṛtvena vyavasthitasya kriyamāṇatvaṁ śakyaṁ sampādayitum ?
pariṇāmāditi brūmaḥ —
pūrvasiddho'pi hi sannātmā viśeṣeṇa vikārātmanā pariṇamayāmāsātmānamiti ।
vikārātmanā ca pariṇāmo mṛdādyāsu prakṛtiṣūpalabdhaḥ ;
svayamiti ca viśeṣaṇānnimittāntarānapekṣatvamapi pratīyate । ‘
pariṇāmāt’
iti vā pṛthaksūtram ।
tasyaiṣo'rthaḥ —
itaśca prakṛtirbrahma,
yatkāraṇaṁ brahmaṇa eva vikārātmanā pariṇāmaḥ sāmānādhikaraṇyenāmnāyate ‘sacca tyaccābhavat । niruktaṁ cāniruktaṁ ca’ (tai. u. 2 । 6 । 1) ityādineti ॥ 26 ॥
yoniśca hi gīyate ॥ 27 ॥
itaśca prakṛtirbrahma,
yatkāraṇaṁ brahma yonirityapi paṭhyate vedānteṣu —
‘kartāramīśaṁ puruṣaṁ brahmayonim’ (mu. u. 3 । 1 । 3) iti ‘yadbhūtayoniṁ paripaśyanti dhīrāḥ’ (mu. u. 1 । 1 । 6) iti ca ।
yoniśabdaśca prakṛtivacanaḥsamadhigato loke — ‘
pṛthivī yoniroṣadhivanaspatīnām’
iti ।
strīyonerapyastyevāvayavadvāreṇa garbhaṁ pratyupādānakāraṇatvam ।
kvacitsthānavacano'pi yoniśabdo dṛṣṭaḥ ‘yoniṣṭa indra niṣade akāri’ (ṛ. saṁ. 1 । 104 । 1) iti ।
vākyaśeṣāttvatra prakṛtivacanatā parigṛhyate —
‘yathorṇanābhiḥ sṛjate gṛhṇate ca’ (mu. u. 1 । 1 । 7) ityevaṁjātīyakāt ।
tadevaṁ prakṛtitvaṁ brahmaṇaḥ prasiddham ।
yatpunaridamuktam ,
īkṣāpūrvakaṁ kartṛtvaṁ nimittakāraṇeṣveva kulālādiṣu loke dṛṣṭam ,
nopādāneṣvityādi ;
tatpratyucyate —
na lokavadiha bhavitavyam ;
na hyayamanumānagamyo'rthaḥ ;
śabdagamyatvāttvasyārthasya yathāśabdamiha bhavitavyam ;
śabdaścekṣiturīśvarasya prakṛtitvaṁ pratipādayatītyavocāma ।
punaścaitatsarvaṁ vistareṇa prativakṣyāmaḥ ॥ 27 ॥
etena sarve vyākhyātā vyākhyātāḥ ॥ 28 ॥
‘īkṣaternāśabdam’ (bra. sū. 1 । 1 । 5) ityārabhya pradhānakāraṇavādaḥ sūtraireva punaḥ punarāśaṅkya nirākṛtaḥ —
tasya hi pakṣasyopodbalakāni kānicilliṅgābhāsāni vedānteṣvāpātena mandamatīnprati bhāntīti ;
sa ca kāryakāraṇānanyatvābhyupagamātpratyāsanno vedāntavādasya devalaprabhṛtibhiśca kaiściddharmasūtrakāraiḥ svagrantheṣvāśritaḥ,
tena tatpratiṣedhe eva yatno'tīva kṛtaḥ,
nāṇvādikāraṇavādapratiṣedhe ;
te'pi tu brahmakāraṇavādapakṣasya pratipakṣatvātpratiṣeddhavyāḥ ;
teṣāmapyupodbalakaṁ vaidikaṁ kiñcilliṅgamāpātena mandamatīnprati bhāyāditi —
ataḥ pradhānamallanibarhaṇanyāyenātidiśati —
etena pradhānakāraṇavādapratiṣedhanyāyakalāpena sarve'ṇvādikāraṇavādā api pratiṣiddhatayā vyākhyātā veditavyāḥ,
teṣāmapi pradhānavadaśabdatvācchabdavirodhitvācceti ।
vyākhyātā vyākhyātā iti padābhyāso'dhyāyaparisamāptiṁ dyotayati ॥ 28 ॥
iti śrīmatparamahaṁsaparivrājakācāryasya śrīgovindabhagavatpūjyapādaśiṣyasya śrīmacchaṅkarabhagavataḥ kṛtau śārīrakamīmāṁsāsūtrabhāṣye prathamo'dhyāyaḥ ॥