dvitīye'dhyāye smṛtinyāyavirodho vedāntavihite brahmadarśane parihṛtaḥ,
parapakṣāṇāṁ ca anapekṣatvaṁ prapañcitam ,
śrutivipratiṣedhaśca parihṛtaḥ ;
tatra ca jīvavyatiriktāni tattvāni jīvopakaraṇāni brahmaṇo jāyanta ityuktam ।
athedānīm upakaraṇopahitasya jīvasya saṁsāragatiprakāraḥ tadavasthāntarāṇi brahmatattvaṁ vidyābhedābhedau guṇopasaṁhārānupasaṁhārau samyagdarśanātpuruṣārthasiddhiḥ samyagdarśanopāyavidhiprabhedaḥ muktiphalāniyamaśca —
ityetadarthajātaṁ tṛtīye nirūpayiṣyate ;
prasaṅgāgataṁ ca kimapyanyat ।
tatra prathame tāvatpāde pañcāgnividyāmāśritya saṁsāragatiprabhedaḥ pradarśyate vairāgyahetoḥ — ‘
tasmājjugupseta’
iti ca ante śravaṇāt ।
jīvo mukhyaprāṇasacivaḥ sendriyaḥ samanasko'vidyākarmapūrvaprajñāparigrahaḥ pūrvadehaṁ vihāya dehāntaraṁ pratipadyata ityetadavagatam —
‘athainamete prāṇā abhisamāyanti’ (bṛ. u. 4 । 4 । 1) ityevamādeḥ ‘anyannavataraꣳ kalyāṇataraṁ rūpaṁ kurute’ (bṛ. u. 4 । 4 । 4) ityevamantāt saṁsāraprakaraṇasthācchabdāt ,
dharmādharmaphalopabhogasambhavācca ;
sa kiṁ dehabījairbhūtasūkṣmairasampariṣvakto gacchati,
āhosvitsampariṣvaktaḥ —
iti cintyate ॥
kiṁ tāvatprāptam ?
asampariṣvakta iti ।
kutaḥ ?
karaṇopādānavadbhūtopādānasya aśrutatvāt —
‘sa etāstejomātrāḥ samabhyādadānaḥ’ (bṛ. u. 4 । 4 । 1) iti hyatra tejomātrāśabdena karaṇānāmupādānaṁ saṅkīrtayati,
vākyaśeṣe cakṣurādisaṅkīrtanāt ;
naivaṁ bhūtamātropādānasaṅkīrtanamasti ;
sulabhāśca sarvatra bhūtamātrāḥ,
yatraiva deha ārabdhavyastatraiva santi ;
tataśca tāsāṁ nayanaṁ niṣprayojanam ;
tasmādasampariṣvakto yāti —
ityevaṁ prāpte,
paṭhatyācāryaḥ —
tadantarapratipattau raṁhati sampariṣvaktaḥ praśnanirūpaṇābhyām ॥ 1 ॥
tadantarapratipattau raṁhati sampariṣvakta iti ।
tadantarapratipattau dehāntarapratipattau,
dehabījairbhūtasūkṣmaiḥ sampariṣvaktaḥ,
raṁhati gacchati —
ityavagantavyam ।
kutaḥ ?
praśnanirūpaṇābhyām ;
tathā hi praśnaḥ —
‘vettha yathā pañcamyāmāhutāvāpaḥ puruṣavacaso bhavanti’ (chā. u. 5 । 3 । 3) iti ;
nirūpaṇaṁ ca prativacanam ,
dyuparjanyapṛthivīpuruṣayoṣitsu pañcasvagniṣu śraddhāsomavṛṣṭyannaretorūpāḥ pañca āhutīrdarśayitvā, —
‘iti tu pañcamyāmāhutāvāpaḥ puruṣavacaso bhavanti’ (chā. u. 5 । 9 । 1) iti ;
tasmādadbhiḥ pariveṣṭito jīvo raṁhati vrajatīti gamyate ।
nanvanyā śrutiḥ jalūkāvatpūrvadehaṁ na muñcati yāvanna dehāntaramākramatīti darśayati —
‘tadyathā tṛṇajalāyukā’ (bṛ. u. 4 । 4 । 3) iti ;
tatrāpyappariveṣṭitasyaiva jīvasya karmopasthāpitapratipattavyadehaviṣayabhāvanādīrghībhāvamātraṁ jalūkayopamīyata ityavirodhaḥ ।
evaṁ śrutyukte dehāntarapratipattiprakāre sati,
yāḥ puruṣamatiprabhavāḥ kalpanāḥ —
vyāpināṁ karaṇānāmātmanaśca dehāntarapratipattau karmavaśādvṛttilābhastatra bhavati, —
kevalasyaivātmano vṛttilābhastatra bhavati,
indriyāṇi tu dehavadabhinavānyeva tatra tatra bhogasthāne utpadyante, —
mana eva vā kevalaṁ bhogasthānamabhipratiṣṭhate, —
jīva eva vā utplutya dehāddehāntaraṁ pratipadyate,
śuka iva vṛkṣādvṛkṣāntaram —
ityevamādyāḥ,
tāḥ sarvā eva anādartavyāḥ,
śrutivirodhāt ॥ 1 ॥
nanu udāhṛtābhyāṁ praśnaprativacanābhyāṁ kevalābhiradbhiḥ sampariṣvakto raṁhatīti prāpnoti, apśabdaśravaṇasāmarthyāt ; tatra kathaṁ sāmānyena pratijñāyate — sarvaireva bhūtasūkṣmaiḥ sampariṣvakto raṁhatīti ? ata uttaraṁ paṭhati —
tryātmakatvāttu bhūyastvāt ॥ 2 ॥
tuśabdena coditāmāśaṅkāmucchinatti । tryātmikā hi āpaḥ, trivṛtkaraṇaśruteḥ ; tāsvārambhikāsvabhyupagatāsvitaradapi bhūtadvayamavaśyamabhyupagantavyaṁ bhavati । tryātmakaśca dehaḥ, trayāṇāmapi tejobannānāṁ tasminkāryopalabdheḥ । punaśca tryātmakaḥ, tridhātutvāt — tribhirvātapittaśleṣmabhiḥ ; na sa bhūtāntarāṇi pratyākhyāya kevalābhiradbhirārabdhuṁ śakyate । tasmādbhūyastvāpekṣo'yam — ‘āpaḥ puruṣavacasaḥ’ iti — praśnaprativacanayorapśabdaḥ, na kaivalyāpekṣaḥ ; sarvadeheṣu hi rasalohitādidravabhūyastvaṁ dṛśyate । nanu pārthivo dhāturbhūyiṣṭho deheṣūpalakṣyate ; naiṣa doṣaḥ — itarāpekṣayā apāṁ bāhulyaṁ bhaviṣyati ; dṛśyate ca śukraśoṇitalakṣaṇe'pi dehabīje dravabāhulyam । karma ca nimittakāraṇaṁ dehāntarārambhe ; karmāṇi ca agnihotrādīni somājyapayaḥprabhṛtidravadravyavyapāśrayāṇi ; karmasamavāyinyaśca āpaḥ śraddhāśabdoditāḥ saha karmabhirdyulokākhye'gnau hūyanta iti vakṣyati ; tasmādapyapāṁ bāhulyaprasiddhiḥ । bāhulyācca apśabdena sarveṣāmeva dehabījānāṁ bhūtasūkṣmāṇāmupādānamiti niravadyam ॥ 2 ॥
agnyādigatiśruteriti cenna bhāktatvāt ॥ 4 ॥
syādetat —
naiva prāṇā dehāntarapratipattau saha jīvena gacchanti,
agnyādigatiśruteḥ ;
tathā hi śrutiḥ maraṇakāle vāgādayaḥ prāṇā agnyādīndevāngacchantīti darśayati —
‘yatrāsya puruṣasya mṛtasyāgniṁ vāgapyeti vātaṁ prāṇaḥ’ (bṛ. u. 3 । 2 । 13) ityādinā iti cet ,
na,
bhāktatvāt ;
vāgādīnāmagnyādigatiśrutirgauṇī,
lomasu keśeṣu ca adarśanāt —
‘oṣadhīrlomāni vanaspatīnkeśāḥ’ (bṛ. u. 3 । 2 । 13) iti hi tatrāmnāyate,
na hi lomāni keśāścotplutya oṣadhīrvanaspatīṁśca gacchantīti sambhavati ;
na ca jīvasya prāṇopādhipratyākhyāne gamanamavakalpate ;
nāpi prāṇairvinā dehāntare upabhoga upapadyate ;
vispaṣṭaṁ ca prāṇānāṁ saha jīvena gamanamanyatra śrāvitam ;
ato vāgādyadhiṣṭhātrīṇāmagnyādidevatānāṁ vāgādyupakāriṇīnāṁ maraṇakāle upakāranivṛttimātramapekṣya vāgādayo'gnyādīngacchantītyupacaryate ॥ 4 ॥
prathame'śravaṇāditi cenna tā eva hyupapatteḥ ॥ 5 ॥
syādetat —
kathaṁ punaḥ ‘pañcamyāmāhutāvāpaḥ puruṣavacaso bhavanti’ (chā. u. 5 । 3 । 3) ityetat nirdhārayituṁ pāryate,
yāvatā naiva prathame'gnāvapāṁ śravaṇamasti ?
iha hi dyulokaprabhṛtayaḥ pañcāgnayaḥ pañcānāmāhutīnāmādhāratvenādhītāḥ ;
teṣāṁ ca pramukhe ‘asau vāva loko gautamāgniḥ’ (chā. u. 5 । 4 । 1) ityupanyasya ‘tasminnetasminnagnau devāḥ śraddhāṁ juhvati’ (chā. u. 5 । 4 । 2) iti śraddhā homyadravyatvena āveditā ;
na tatra āpo homyadravyatayā śrutāḥ ;
yadi nāma parjanyādiṣūttareṣu caturṣvagniṣvapāṁ homyadravyatā parikalpyeta,
parikalpyatāṁ nāma,
teṣu hotavyatayopāttānāṁ somādīnāmabbahulatvopapatteḥ ;
prathame tvagnau śrutāṁ śraddhāṁ parityajya aśrutā āpaḥ parikalpyanta iti sāhasametat ;
śraddhā ca nāma pratyayaviśeṣaḥ,
prasiddhisāmarthyāt ;
tasmādayuktaḥ pañcamyāmāhutāvapāṁ puruṣabhāva iti cet —
naiṣa doṣaḥ ;
hi yataḥ tatrāpi prathame'gnau tā evāpaḥ śraddhāśabdenābhipreyante ।
kutaḥ ?
upapatteḥ ;
evaṁ hyādimadhyāvasānasaṁgānāt anākulametadekavākyamupapadyate ;
itarathā punaḥ,
pañcamyāmāhutau apāṁ puruṣavacastvaprakāre pṛṣṭe,
prativacanāvasare prathamāhutisthāne yadyanapo homyadravyaṁ śraddhāṁ nāmāvatārayet —
tataḥ anyathā praśno'nyathā prativacanamityekavākyatā na syāt । ‘
iti tu pañcamyāmāhutāvāpaḥ puruṣavacaso bhavanti’
iti ca upasaṁharan etadeva darśayati ।
śraddhākāryaṁ ca somavṛṣṭyādi sthūlībhavadabbahulaṁ lakṣyate ;
sā ca śraddhāyā aptve yuktiḥ ।
kāraṇānurūpaṁ hi kāryaṁ bhavati ।
na ca śraddhākhyaḥ pratyayaḥ,
manaso jīvasya vā dharmaḥ san dharmiṇo niṣkṛṣya homāyopādātuṁ śakyate —
paśvādibhya iva hṛdayādīni iti,
āpa eva śraddhāśabdā bhaveyuḥ ।
śraddhāśabdaścāpsūpapadyate,
vaidikaprayogadarśanāt — ‘
śraddhā vā āpaḥ’
iti ।
tanutvaṁ śraddhāsārūpyaṁ gacchantya āpo dehabījabhūtā ityataḥ śraddhāśabdāḥ syuḥ —
yathā siṁhaparākramo naraḥ siṁhaśabdo bhavati ।
śraddhāpūrvakakarmasamavāyācca apsu śraddhāśabda upapadyate,
mañcaśabda iva puruṣeṣu ;
śraddhāhetutvācca śraddhāśabdopapattiḥ, ‘
āpo hāsmai śraddhāṁ saṁnamante puṇyāya karmaṇe’
iti śruteḥ ॥ 5 ॥
aśrutatvāditi cenneṣṭādikāriṇāṁ pratīteḥ ॥ 6 ॥
athāpi syāt —
praśnaprativacanābhyāṁ nāma āpaḥ śraddhādikrameṇa pañcamyāmāhutau puruṣākāraṁ pratipadyeran ;
na tu tatsampariṣvaktā jīvā raṁheyuḥ,
aśrutatvāt —
na hyatra apāmiva jīvānāṁ śrāvayitā kaścicchabdo'sti ;
tasmāt ‘
raṁhati sampariṣvaktaḥ’
ityayuktam —
iti cet ,
naiṣa doṣaḥ ।
kutaḥ ?
iṣṭādikāriṇāṁ pratīteḥ —
‘atha ya ime grāma iṣṭāpūrte dattamityupāsate te dhūmamabhisambhavanti’ (chā. u. 5 । 10 । 3) ityupakramya iṣṭādikāriṇāṁ dhūmādinā pitṛyāṇena pathā candraprāptiṁ kathayati ‘ākāśāccandramasameṣa somo rājā’ (chā. u. 5 । 10 । 4) iti ;
ta evehāpi pratīyante,
‘tasminnetasminnagnau devāḥ śraddhāṁ juhvati tasyā āhuteḥ somo rājā sambhavati’ (chā. u. 5 । 4 । 2) iti śrutisāmānyāt ।
teṣāṁ ca agnihotradarśapūrṇamāsādikarmasādhanabhūtā dadhipayaḥprabhṛtayo dravadravyabhūyastvātpratyakṣameva āpaḥ santi ;
tā āhavanīye hutāḥ sūkṣmā āhutyo'pūrvarūpāḥ satyaḥ tāniṣṭādikāriṇa āśrayanti —
teṣāṁ ca śarīraṁ naidhanena vidhānenāntye'gnāvṛtvijo juhvati — ‘
asau svargāya lokāya svāhā’
iti ;
tatastāḥ śraddhāpūrvakakarmasamavāyinya āhutimayya āpo'pūrvarūpāḥ satyaḥ tāniṣṭādikāriṇo jīvānpariveṣṭya amuṁ lokaṁ phaladānāya nayantīti yat ,
tadatra juhotinā abhidhīyate —
‘śraddhāṁ juhvatīti’ (bṛ. u. 6 । 2 । 9) ।
tathā ca agnihotre ṣaṭpraśnīnirvacanarūpeṇa vākyaśeṣeṇa ‘
te vā ete āhutī hute utkrāmataḥ’
ityevamādinā agnihotrāhutyoḥ phalārambhāya lokāntaraprāptirdarśitā ।
tasmādāhutimayībhiradbhiḥ sampariṣvaktā jīvā raṁhanti svakarmaphalopabhogāyeti śliṣyate ॥ 6 ॥
bhāktaṁ vānātmavittvāttathāhi darśayati ॥ 7 ॥
vāśabdaścoditadoṣavyāvartanārthaḥ ।
bhāktameṣāmannatvam ,
na mukhyam ;
mukhye hyannatve ‘
svargakāmo yajeta’
ityevaṁjātīyakādhikāraśrutiruparudhyeta ;
candramaṇḍale cediṣṭādikāriṇāmupabhogo na syāt ,
kimarthamadhikāriṇa iṣṭādi āyāsabahulaṁ karma kuryuḥ ।
annaśabdaścopabhogahetutvasāmānyāt ananne'pyupacaryamāṇo dṛśyate,
yathā —
viśo'nnaṁ rājñāṁ paśavo'nnaṁ viśāmiti ।
tasmādiṣṭastrīputramitrabhṛtyādibhiriva guṇabhāvopagatairiṣṭādikāribhiryatsukhaviharaṇaṁ devānām ,
tadevaiṣāṁ bhakṣaṇamabhipretam ,
na modakādivaccarvaṇaṁ nigaraṇaṁ vā ।
‘na ha vai devā aśnanti na pibantyetadevāmṛtaṁ dṛṣṭvā tṛpyanti’ (chā. u. 3 । 6 । 1) iti ca devānāṁ carvaṇādivyāpāraṁ vārayati ।
teṣāṁ ca iṣṭādikāriṇāṁ devānprati guṇabhāvopagatānāmapyupabhoga upapadyate,
rājopajīvināmiva parijanānām ।
anātmavittvācca iṣṭādikāriṇāṁ devopabhogyabhāva upapadyate ;
tathā hi śrutiranātmavidāṁ devopabhogyatāṁ darśayati —
‘atha yo'nyāṁ devatāmupāste'nyo'sāvanyo'hamasmīti na sa veda yathā paśurevaꣳ sa devānām’ (bṛ. u. 1 । 4 । 10) iti ;
sa cāsminnapi loke iṣṭādibhiḥ karmabhiḥ prīṇayanpaśuvaddevānāmupakaroti,
amuṣminnapi loke tadupajīvī tadādiṣṭaṁ phalamupabhuñjānaḥ paśuvadeva devānāmupakarotīti gamyate ॥
kṛtātyaye'nuśayavāndṛṣṭasmṛtibhyāṁ yathetamanevaṁ ca ॥ 8 ॥
iṣṭādikāriṇāṁ dhūmādivartmanā candramaṇḍalamadhirūḍhānāṁ bhuktabhogānāṁ tataḥ pratyavaroha āmnāyate —
‘tasminyāvatsampātamuṣitvāthaitamevādhvānaṁ punarnivartante yathetam’ (chā. u. 5 । 10 । 5) ityārabhya, —
yāvat —
ramaṇīyacaraṇā brāhmaṇādiyonimāpadyante kapūyacaraṇāḥ śvādiyonimiti ।
tatredaṁ vicāryate —
kiṁ niranuśayā bhuktakṛtsnakarmāṇo'varohanti,
āhosvitsānuśayā iti ।
kiṁ tāvatprāptam ?
niranuśayā iti ।
kutaḥ ? ‘
yāvatsampātam’
iti viśeṣaṇāt —
sampātaśabdenātra karmāśaya ucyate,
sampatanti anena asmāllokāt amuṁ lokaṁ phalopabhogāyeti ; ‘
yāvatsampātamuṣitvā’
iti ca kṛtsnasya tasya kṛtasya tatraiva bhuktatāṁ darśayati ;
‘teṣāṁ yadā tatparyavaiti’ (bṛ. u. 6 । 2 । 16) iti ca śrutyantareṇaiṣa evārthaḥ pradarśyate ।
syādetat —
yāvadamuṣmiṅlloke upabhoktavyaṁ karma tāvadupabhuṅkta iti kalpayiṣyāmīti ;
naivaṁ kalpayituṁ śakyate, ‘
yatkiñca’
ityanyatra parāmarśāt —
‘prāpyāntaṁ karmaṇastasya yatkiñceha karotyayam । tasmāllokātpunaraityasmai lokāya karmaṇe’ (bṛ. u. 4 । 4 । 6) iti hi aparā śrutiḥ ‘
yatkiñca’
ityaviśeṣaparāmarśena kṛtsnasyeha kṛtasya karmaṇaḥ tatra kṣayitāṁ darśayati ।
api ca prāyaṇamanārabdhaphalasya karmaṇo'bhivyañjakam ;
prākprāyaṇāt ārabdhaphalena karmaṇā pratibaddhasyābhivyaktyanupapatteḥ ;
tacca aviśeṣādyāvatkiñcidanārabdhaphalaṁ tasya sarvasyābhivyañjakam ;
na hi sādhāraṇe nimitte naimittikamasādhāraṇaṁ bhavitumarhati ;
na hyaviśiṣṭe pradīpasannidhau,
ghaṭo'bhivyajyate na paṭa ityupapadyate ।
tasmānniranuśayā avarohantītyevaṁ prāpte brūmaḥ —
kṛtātyaye'nuśayavāniti ।
yena karmabṛndena candramasamārūḍhāḥ phalopabhogāya,
tasminnupabhogena kṣayite,
teṣāṁ yadammayaṁ śarīraṁ candramasyupabhogāyārabdham ,
tat upabhogakṣayadarśanaśokāgnisamparkātpravilīyate —
savitṛkiraṇasamparkādiva himakarakāḥ,
hutabhugarciḥsamparkādiva ca ghṛtakāṭhinyam ;
tataḥ kṛtātyaye kṛtasyeṣṭādeḥ karmaṇaḥ phalopabhogenopakṣaye sati,
sānuśayā evemamavarohanti ।
kena hetunā ?
dṛṣṭasmṛtibhyāmityāha ।
tathā hi pratyakṣā śrutiḥ sānuśayānāmavarohaṁ darśayati —
‘tadya iha ramaṇīyacaraṇā abhyāśo ha yatte ramaṇīyāṁ yonimāpadyeranbrāhmaṇayoniṁ vā kṣatriyayoniṁ vā vaiśyayoniṁ vātha ya iha kapūyacaraṇā abhyāśo ha yatte kapūyāṁ yonimāpadyerañśvayoniṁ vā sūkarayoniṁ vā caṇḍālayoniṁ vā’ (chā. u. 5 । 10 । 7) iti ;
caraṇaśabdenānuśayaḥ sūcyata iti varṇayiṣyati ।
dṛṣṭaścāyaṁ janmanaiva pratiprāṇyuccāvacarūpa upabhogaḥ pravibhajyamāna ākasmikatvāsambhavādanuśayasadbhāvaṁ sūcayati,
abhyudayapratyavāyayoḥ sukṛtaduṣkṛtahetutvasya sāmānyataḥ śāstreṇāvagamitatvāt ।
smṛtirapi —
‘varṇā āśramāśca svakarmaniṣṭhāḥ pretya karmaphalamanubhūya tataḥ śeṣeṇa viśiṣṭadeśajātikularūpāyuḥśrutavṛttavittasukhamedhaso janma pratipadyante’ (gau. dha. sū. 2 । 2 । 29) iti sānuśayānāmevāvarohaṁ darśayati ॥
kaḥ punaranuśayo nāmeti ? kecittāvadāhuḥ — svargārthasya karmaṇo bhuktaphalasyāvaśeṣaḥ kaścidanuśayo nāma, bhāṇḍānusārisnehavat — yathā hi snehabhāṇḍaṁ ricyamānaṁ na sarvātmanā ricyate, bhāṇḍānusāryeva kaścitsnehaśeṣo'vatiṣṭhate, tathā anuśayo'pīti । nanu kāryavirodhitvādadṛṣṭasya na bhuktaphalasyāvaśeṣāvasthānaṁ nyāyyam ; nāyaṁ doṣaḥ ; na hi sarvātmanā bhuktaphalatvaṁ karmaṇaḥ pratijānīmahe । nanu niravaśeṣakarmaphalopabhogāya candramaṇḍalamārūḍhāḥ ; bāḍham — tathāpi svalpakarmāvaśeṣamātreṇa tatrāvasthātuṁ na labhyate ; yathā kila kaścitsevakaḥ sakalaiḥ sevopakaraṇaiḥ rājakulamupasṛptaścirapravāsātparikṣīṇabahūpakaraṇaśchatrapādukādimātrāvaśeṣo na rājakule'vasthātuṁ śaknoti, evamanuśayamātraparigraho na candramaṇḍale'vasthātuṁ śaknotīti ॥
na caitadyuktamiva ।
na hi svargārthasya karmaṇo bhuktaphalasyāvaśeṣānuvṛttirupapadyate,
kāryavirodhitvāt —
ityuktam ।
nanvetadapyuktam —
na svargaphalasya karmaṇo nikhilasya bhuktaphalatvaṁ bhaviṣyatīti ;
tadetadapeśalam —
svargārthaṁ kila karma svargasthasyaiva svargaphalaṁ nikhilaṁ na janayati,
svargacyutasyāpi kañcitphalaleśaṁ janayatīti ;
na śabdapramāṇakānāmīdṛśī kalpanā avakalpate ;
snehabhāṇḍe tu snehaleśānuvṛttirdṛṣṭatvādupapadyate ;
tathā sevakasyopakaraṇaleśānuvṛttiśca dṛśyate ;
na tviha tathā svargaphalasya karmaṇo leśānuvṛttirdṛśyate ;
nāpi kalpayituṁ śakyate,
svargaphalatvaśāstravirodhāt ।
avaśyaṁ caitadevaṁ vijñeyam —
na svargaphalasyeṣṭādeḥ karmaṇo bhāṇḍānusārisnehavadekadeśo'nuvartamāno'nuśaya iti ;
yadi hi yena sukṛtena karmaṇā iṣṭādinā svargamanvabhūvan ,
tasyaiva kaścidekadeśo'nuśayaḥ kalpyeta,
tato ramaṇīya evaiko'nuśayaḥ syāt ,
na viparītaḥ ;
tatreyamanuśayavibhāgaśrutiruparudhyeta —
‘tadya iha ramaṇīyacaraṇāḥ … atha ya iha kapūyacaraṇāḥ’ (chā. u. 5 । 10 । 7) iti ।
tasmādāmuṣmikaphale karmajāte upabhukte'vaśiṣṭamaihikaphalaṁ karmāntarajātamanuśayaḥ,
tadvanto'varohantīti ॥
yaduktam — ‘yatkiñca’ ityaviśeṣaparāmarśātsarvasyeha kṛtasya karmaṇaḥ phalopabhogenāntaṁ prāpya niranuśayā avarohantīti, naitadevam ; anuśayasadbhāvasyāvagamitatvāt , yatkiñcidiha kṛtamāmuṣmikaphalaṁ karma ārabdhabhogam , tatsarvaṁ phalopabhogena kṣapayitvā — iti gamyate । yadapyuktam — prāyaṇam aviśeṣādanārabdhaphalaṁ kṛtsnameva karmābhivyanakti ; tatra kenacitkarmaṇāmuṣmiṅlloke phalamārabhyate, kenacidasmin ityayaṁ vibhāgo na sambhavatīti — tadapyanuśayasadbhāvapratipādanenaiva pratyuktam । api ca kena hetunā prāyaṇamanārabdhaphalasya karmaṇo'bhivyañjakaṁ pratijñāyata iti vaktavyam ; ārabdhaphalena karmaṇā pratibaddhasyetarasya vṛttyudbhavānupapatteḥ, tadupaśamāt prāyaṇakāle vṛttyudbhavo bhavatīti yadyucyeta — tato vaktavyam — yathaiva tarhi prākprāyaṇāt ārabdhaphalena karmaṇā pratibaddhasya itarasya vṛttyudbhavānupapattiḥ, evaṁ prāyaṇakāle'pi viruddhaphalasyānekasya karmaṇo yugapatphalārambhāsambhavāt balavatā pratibaddhasya durbalasya vṛttyudbhavānupapattiriti । na hi anārabdhaphalatvasāmānyena jātyantaropabhogyaphalamapyanekaṁ karma ekasminprāyaṇe yugapadabhivyaktaṁ sat ekāṁ jātimārabhata iti śakyaṁ vaktum , pratiniyataphalatvavirodhāt ; nāpi kasyacitkarmaṇaḥ prāyaṇe'bhivyaktiḥ kasyaciduccheda iti śakyate vaktum , aikāntikaphalatvavirodhāt ; na hi prāyaścittādibhirhetubhirvinā karmaṇāmucchedaḥ sambhāvyate ; smṛtirapi viruddhaphalena karmaṇā pratibaddhasya karmāntarasya ciramavasthānaṁ darśayati — ‘kadācitsukṛtaṁ karma kūṭasthamiha tiṣṭhati । majjamānasya saṁsāre yāvadduḥkhādvimucyate’ (ma. bhā. 12 । 290 । 18) ityevaṁjātīyakā । yadi ca kṛtsnamanārabdhaphalaṁ karma ekasminprāyaṇe'bhivyaktaṁ sat ekāṁ jātimārabheta, tataḥ svarganarakatiryagyoniṣvadhikārānavagamāt dharmādharmānutpattau nimittābhāvāt nottarā jātirupapadyeta, brahmahatyādīnāṁ ca ekaikasya karmaṇo'nekajanmanimittatvaṁ smaryamāṇamuparudhyeta ; na ca dharmādharmayoḥ svarūpaphalasādhanādisamadhigame śāstrādatiriktaṁ kāraṇaṁ śakyaṁ sambhāvayitum । na ca dṛṣṭaphalasya karmaṇaḥ kārīryādeḥ prāyaṇamabhivyañjakaṁ sambhavatīti, avyāpikāpīyaṁ prāyaṇasyābhivyañjakatvakalpanā । pradīpopanyāso'pi karmabalābalapradarśanenaiva pratinītaḥ ; sthūlasūkṣmarūpābhivyaktyanabhivyaktivaccedaṁ draṣṭavyam — yathā hi pradīpaḥ samāne'pi sannidhāne sthūlaṁ rūpamabhivyanakti, na sūkṣmam — evaṁ prāyaṇaṁ samāne'pyanārabdhaphalasya karmajātasya prāptāvasaratve balavataḥ karmaṇo vṛttimudbhāvayati, na durbalasyeti । tasmācchrutismṛtinyāyavirodhādaśliṣṭo'yamaśeṣakarmābhivyaktyupagamaḥ । śeṣakarmasadbhāve'nirmokṣaprasaṅga ityayamapyasthāne sambhramaḥ, samyagdarśanādaśeṣakarmakṣayaśruteḥ । tasmāt sthitametadeva — anuśayavanto'varohantīti । te ca avarohanto yathetamanevaṁ ca avarohanti ; yathetamiti yathāgatamityarthaḥ ; anevamiti tadviparyayeṇetyarthaḥ । dhūmākāśayoḥ pitṛyāṇe'dhvanyupāttayoravarohe saṅkīrtanāt yathetaṁśabdācca yathāgatamiti pratīyate ; rātryādyasaṅkīrtanādabhrādyupasaṁkhyānācca viparyayo'pi pratīyate ॥ 8 ॥
caraṇāditi cennopalakṣaṇārtheti kārṣṇājiniḥ ॥ 9 ॥
ānarthakyamiti cenna tadapekṣatvāt ॥ 10 ॥
syādetat — kasmātpunaścaraṇaśabdena śrautaṁ śīlaṁ vihāya lākṣaṇikaḥ anuśayaḥ pratyāyyate ? nanu śīlasyaiva śrautasya vihitapratiṣiddhasya sādhvasādhurūpasya śubhāśubhayonyāpattiḥ phalaṁ bhaviṣyati ; avaśyaṁ ca śīlasyāpi kiñcitphalamabhyupagantavyam , anyathā hyānarthakyameva śīlasya prasajyeta — iti cet , naiṣa doṣaḥ । kutaḥ ? tadapekṣatvāt ; iṣṭādi hi karmajātaṁ caraṇāpekṣam ; na hi sadācārahīnaḥ kaścidadhikṛtaḥ syāt — ‘ācārahīnaṁ na punanti vedāḥ’ ityādismṛtibhyaḥ । puruṣārthatve'pyācārasya na ānarthakyam ; iṣṭādau hi karmajāte phalamārabhamāṇe tadapekṣa evācārastatraiva kañcidatiśayamārapsyate । karma ca sarvārthakāri — iti śrutismṛtiprasiddhiḥ । tasmātkarmaiva śīlopalakṣitamanuśayabhūtaṁ yonyāpattau kāraṇamiti kārṣṇājinermatam ; na hi karmaṇi sambhavati śīlāt yonyāpattiryuktā ; na hi padbhyāṁ palāyituṁ pārayamāṇo jānubhyāṁ raṁhitumarhati — iti ॥ 10 ॥
sukṛtaduṣkṛte eveti tu bādariḥ ॥ 11 ॥
bādaristvācāryaḥ sukṛtaduṣkṛte eva caraṇaśabdena pratyāyyete iti manyate ; caraṇam anuṣṭhānaṁ karmetyanarthāntaram । tathā hi aviśeṣeṇa karmamātre caratiḥ prayujyamāno dṛśyate — yo hi iṣṭādilakṣaṇaṁ puṇyaṁ karma karoti, taṁ laukikā ācakṣate — dharmaṁ caratyeṣa mahātmeti । ācāro'pi ca dharmaviśeṣa eva । bhedavyapadeśastu karmacaraṇayorbrāhmaṇaparivrājakanyāyenāpyupapadyate । tasmāt ramaṇīyacaraṇāḥ praśastakarmāṇaḥ, kapūyacaraṇā ninditakarmāṇaḥ iti nirṇayaḥ ॥ 11 ॥
aniṣṭādikāriṇāmapi ca śrutam ॥ 12 ॥
iṣṭādikāriṇaścandramasaṁ gacchantītyuktam ।
ye tvitare'niṣṭādikāriṇaḥ,
te'pi kiṁ candramasaṁ gacchanti,
uta na gacchantīti cintyate ।
tatra tāvadāha —
iṣṭādikāriṇa eva candramasaṁ gacchantītyetat na ।
kasmāt ?
yato'niṣṭādikāriṇāmapi candramaṇḍalaṁ gantavyatvena śrutam ।
tathā hi aviśeṣeṇa kauṣītakinaḥ samāmananti —
‘ye vai ke cāsmāllokātprayanti candramasameva te sarve gacchanti’ (kau. u. 1 । 2) iti ।
dehārambho'pi ca punarjāyamānānāṁ na antareṇa candraprāptim avakalpate, ‘
pañcamyāmāhutau’
ityāhutisaṁkhyāniyamāt ।
tasmātsarva eva candramasamāsīdeyuḥ ।
iṣṭādikāriṇāmitareṣāṁ ca samānagatitvaṁ na yuktamiti cet ,
na,
itareṣāṁ candramaṇḍale bhogābhāvāt ॥ 12 ॥
saṁyamane tvanubhūyetareṣāmārohāvarohau tadgatidarśanāt ॥ 13 ॥
tuśabdaḥ pakṣaṁ vyāvartayati ।
naitadasti —
sarve candramasaṁ gacchantīti ।
kasmāt ?
bhogāyaiva hi candrārohaṇam ,
na niṣprayojanam ;
nāpi pratyavarohāyaiva, —
yathā kaścidvṛkṣamārohati puṣpaphalopādānāya,
na niṣprayojanam ,
nāpi patanāyaiva ;
bhogaśca aniṣṭādikāriṇāṁ candramasi nāstītyuktam ;
tasmādiṣṭādikāriṇa eva candramasamārohanti,
netare ।
te tu saṁyamanaṁ yamālayamavagāhya svaduṣkṛtānurūpā yāmīryātanā anubhūya punareva imaṁ lokaṁ pratyavarohanti ;
evaṁbhūtau teṣāmārohāvarohau bhavataḥ ।
kutaḥ ?
tadgatidarśanāt ;
tathā hi yamavacanasarūpā śrutiḥ prayatām aniṣṭādikāriṇāṁ yamavaśyatāṁ darśayati —
‘na sāmparāyaḥ pratibhāti bālaṁ pramādyantaṁ vittamohena mūḍham । ayaṁ loko nāsti para iti mānī punaḥ punarvaśamāpadyate me’ (ka. u. 1 । 2 । 6) iti । ‘
vaivasvataṁ saṅgamanaṁ janānām’
ityevaṁjātīyakaṁ ca bahveva yamavaśyatāprāptiliṅgaṁ bhavati ॥ 13 ॥
smaranti ca ॥ 14 ॥
api ca manuvyāsaprabhṛtayaḥ śiṣṭāḥ saṁyamane pure yamāyattaṁ kapūyakarmavipākaṁ smaranti nāciketopākhyānādiṣu ॥ 14 ॥
api ca sapta ॥ 15 ॥
api ca sapta narakā rauravapramukhā duṣkṛtaphalopabhogabhūmitvena smaryante paurāṇikaiḥ ; tānaniṣṭādikāriṇaḥ prāpnuvanti ; kutaste candraṁ prāpnuyuḥ ityabhiprāyaḥ ॥ 15 ॥
nanu viruddhamidam — yamāyattā yātanāḥ pāpakarmāṇo'nubhavantīti, yāvatā teṣu rauravādiṣu anye citraguptādayo nānādhiṣṭhātāraḥ smaryanta iti ; netyāha —
tatrāpi ca tadvyāpārādavirodhaḥ ॥ 16 ॥
teṣvapi saptasu narakeṣu tasyaiva yamasyādhiṣṭhātṛtvavyāpārābhyupagamādavirodhaḥ ; yamaprayuktā eva hi te citraguptādayo'dhiṣṭhātāraḥ smaryante ॥ 16 ॥
vidyākarmaṇoriti tu prakṛtatvāt ॥ 17 ॥
yatpunaruktam — dehalābhopapattaye sarve candramasaṁ gantumarhanti, ‘pañcamyāmāhutau’ ityāhutisaṁkhyāniyamāditi, tatpratyucyate —
na tṛtīye tathopalabdheḥ ॥ 18 ॥
na tṛtīye sthāne dehalābhāya pañcasaṁkhyāniyama āhutīnāmādartavyaḥ ।
kutaḥ ?
tathopalabdheḥ ;
tathā hi antareṇaivāhutisaṁkhyāniyamaṁ varṇitena prakāreṇa tṛtīyasthānaprāptirupalabhyate —
‘jāyasva mriyasvetyetattṛtīyaꣳ sthānam’ (chā. u. 5 । 10 । 8) iti ।
api ca ‘pañcamyāmāhutāvāpaḥ puruṣavacaso bhavanti’ (chā. u. 5 । 3 । 3) iti manuṣyaśarīrahetutvena āhutisaṁkhyā saṅkīrtyate,
na kīṭapataṅgādiśarīrahetutvena,
puruṣaśabdasya manuṣyajātivacanatvāt ।
api ca pañcamyāmāhutāvapāṁ puruṣavacastvamupadiśyate,
na apañcamyāmāhutau puruṣavacastvaṁ pratiṣidhyate,
vākyasya dvyarthatādoṣāt ।
tatra yeṣāmārohāvarohau sambhavataḥ,
teṣāṁ pañcamyāmāhutau deha udbhaviṣyati ;
anyeṣāṁ tu vinaivāhutisaṁkhyayā bhūtāntaropasṛṣṭābhiradbhirdeha ārapsyate ॥ 18 ॥
smaryate'pi ca loke ॥ 19 ॥
api ca smaryate loke, droṇadhṛṣṭadyumnaprabhṛtīnāṁ sītādraupadīprabhṛtīnāṁ ca ayonijatvam । tatra droṇādīnāṁ yoṣidviṣayā ekā āhutirnāsti ; dhṛṣṭadyumnādīnāṁ tu yoṣitpuruṣaviṣaye dve apyāhutī na staḥ । yathā ca tatra āhutisaṁkhyāniyamānādaro bhavati, evamanyatrāpi bhaviṣyati । balākāpi antareṇaiva retaḥsekaṁ garbhaṁ dhatta iti lokarūḍhiḥ ॥ 19 ॥
darśanācca ॥ 20 ॥
api ca caturvidhe bhūtagrāme jarāyujāṇḍajasvedajodbhijjalakṣaṇe svedajodbhijjayoḥ antareṇaiva grāmyadharmam utpattidarśanāt āhutisaṁkhyānādaro bhavati । evamanyatrāpi bhaviṣyati ॥ 20 ॥
tṛtīyaśabdāvarodhaḥ saṁśokajasya ॥ 21 ॥
‘āṇḍajaṁ jīvajamudbhijjam’ (chā. u. 6 । 3 । 1) ityatra tṛtīyenodbhijjaśabdenaiva svedajopasaṅgrahaḥ kṛtaḥ pratyetavyaḥ,
ubhayorapi svedajodbhijjayoḥ bhūmyudakodbhedaprabhavatvasya tulyatvāt ।
sthāvarodbhedāttu vilakṣaṇo jaṅgamodbheda ityanyatra svedajodbhijjayorbhedavāda ityavirodhaḥ ॥ 21 ॥
sābhāvyāpattirupapatteḥ ॥ 22 ॥
iṣṭādikāriṇaścandramasamāruhya tasminyāvatsampātamuṣitvā tataḥ sānuśayā avarohantītyuktam ;
athāvarohaprakāraḥ parīkṣyate ।
tatreyamavarohaśrutirbhavati —
‘athaitamevādhvānaṁ punarnivartante yathetamākāśamākāśādvāyuṁ vāyurbhūtvā dhūmo bhavati dhūmo’ (chā. u. 5 । 10 । 5) ‘bhūtvābhraṁ bhavatyabhraṁ bhūtvā megho bhavati megho bhūtvā pravarṣati’ (chā. u. 5 । 10 । 6) iti ।
tatra saṁśayaḥ —
kimākāśādisvarūpamevāvarohantaḥ pratipadyante,
kiṁ vā ākāśādisāmyamiti ।
tatra prāptaṁ tāvat —
ākāśādisvarūpameva pratipadyanta iti ।
kutaḥ ?
evaṁ hi śrutirbhavati ;
itarathā lakṣaṇā syāt ;
śrutilakṣaṇāviśaye ca śrutirnyāyyā,
na lakṣaṇā ;
tathā ca ‘
vāyurbhūtvā dhūmo bhavati’
ityevamādīnyakṣarāṇi tattatsvarūpāpattau āñjasyena avakalpante ;
tasmādākāśādisvarūpapratipattiriti ;
evaṁ prāpte,
brūmaḥ —
ākāśādisāmyaṁ pratipadyanta iti ;
candramaṇḍale yat ammayaṁ śarīramupabhogārthamārabdham ,
tat upabhogakṣaye sati pravilīyamānaṁ sūkṣmamākāśasamaṁ bhavati ;
tato vāyorvaśameti ;
tato dhūmādibhiḥ sampṛcyata iti ।
tadetaducyate —
‘yathetamākāśamākāśādvāyum’ (chā. u. 5 । 10 । 5) ityevamādinā ।
kuta etat ?
upapatteḥ ;
evaṁ hi etadupapadyate ;
na hi anyasyānyabhāvo mukhya upapadyate ;
ākāśasvarūpapratipattau ca vāyvādikrameṇāvaroho nopapadyate ;
vibhutvācca ākāśena nityasambaddhatvāt na tatsādṛśyāpatteranyaḥ tatsambandho ghaṭate ।
śrutyasambhave ca lakṣaṇāśrayaṇaṁ nyāyyameva ।
ata ākāśāditulyatāpattireva atra ākāśādibhāva ityupacaryate ॥ 22 ॥
nāticireṇa viśeṣāt ॥ 23 ॥
tatra ākāśādipratipattau prāgvrīhyādibhāvāpatteḥ bhavati viśayaḥ —
kiṁ dīrghaṁ dīrghaṁ kālaṁ pūrvapūrvasādṛśyenāvasthāyottarottarasādṛśyaṁ gacchanti,
utālpamalpamiti ।
tatrāniyamaḥ,
niyamakāriṇaḥ śāstrasyābhāvādityevaṁ prāpte,
idamāha —
nāticireṇeti ।
alpamalpaṁ kālamākāśādibhāvenāvasthāya varṣadhārābhiḥ saha imāṁ bhuvamāpatanti ।
kuta etat ?
viśeṣadarśanāt ;
tathā hi vrīhyādibhāvāpatteranantaraṁ viśinaṣṭi —
‘ato vai khalu durniṣprapataram’ (chā. u. 5 । 10 । 6) iti ;
takāra ekaśchāndasyāṁ prakriyāyāṁ lupto mantavyaḥ ;
durniṣprapatataraṁ durniṣkramataram —
duḥkhataramasmādvrīhyādibhāvānniḥsaraṇaṁ bhavatītyarthaḥ ;
tat atra duḥkhaṁ niṣprapatanaṁ pradarśayan pūrveṣu sukhaṁ niṣprapatanaṁ darśayati ;
sukhaduḥkhatāviśeṣaścāyaṁ niṣprapatanasya kālālpatvadīrghatvanimittaḥ,
tasminnavadhau śarīrāniṣpatterupabhogāsambhavāt ।
tasmādvrīhyādibhāvāpatteḥ prāk alpenaiva kālenāvarohaḥ syāditi ॥ 23 ॥
anyādhiṣṭhiteṣu pūrvavadabhilāpāt ॥ 24 ॥
tasminnevāvarohe pravarṣaṇānantaraṁ paṭhyate —
‘ta iha vrīhiyavā oṣadhivanaspatayastilamāṣā iti jāyante’ (chā. u. 5 । 10 । 6) iti ।
tatra saṁśayaḥ —
kimasminnavadhau sthāvarajātyāpannāḥ sthāvarasukhaduḥkhabhājo'nuśayino bhavanti,
āhosvitkṣetrajñāntarādhiṣṭhiteṣu sthāvaraśarīreṣu saṁśleṣamātraṁ gacchantīti ।
kiṁ tāvatprāptam ?
sthāvarajātyāpannāstatsukhaduḥkhabhājo'nuśayino bhavantīti ।
kuta etat ?
janermukhyārthatvopapatteḥ,
sthāvarabhāvasya ca śrutismṛtyorupabhogasthānatvaprasiddheḥ,
paśuhiṁsādiyogācca iṣṭādeḥ karmajātasyāniṣṭaphalatvopapatteḥ ;
tasmānmukhyamevedamanuśayināṁ vrīhyādijanma,
śvādijanmavat —
yathā ‘
śvayoniṁ vā sūkarayoniṁ vā caṇḍālayoniṁ vā’
iti mukhyamevānuśayināṁ śvādijanma tatsukhaduḥkhānvitaṁ bhavati,
evaṁ vrīhyādijanmāpīti ।
evaṁ prāpte brūmaḥ —
anyairjīvairadhiṣṭhiteṣu vrīhyādiṣu saṁsargamātramanuśayinaḥ pratipadyante, na tatsukhaduḥkha bhājo bhavanti, pūrvavat — yathā vāyudhūmādibhāvo'nuśayināṁ tatsaṁśleṣamātram , evaṁ vrīhyādibhāvo'pi jātisthāvaraiḥ saṁśleṣamātram । kuta etat ? tadvadevehāpyabhilāpāt । ko'bhilāpasya tadvadbhāvaḥ ? karmavyāpāramantareṇa saṅkīrtanam — yathā ākāśādiṣu pravarṣaṇānteṣu na kañcitkarmavyāpāraṁ parāmṛśati, evaṁ vrīhyādijanmanyapi । tasmānnāstyatra sukhaduḥkhabhāktvamanuśayinām । yatra tu sukhaduḥkhabhāktvamabhipraiti, parāmṛśati tatra karmavyāpāram — ‘ramaṇīyacaraṇāḥ’ ‘kapūyacaraṇāḥ’ iti । api ca mukhye'nuśayināṁ vrīhyādijanmani, vrīhyādiṣu lūyamāneṣu kaṇḍyamāneṣu pacyamāneṣu bhakṣyamāṇeṣu ca tadabhimānino'nuśayinaḥ pravaseyuḥ ; yo hi jīvo yaccharīramabhimanyate, sa tasminpīḍyamāne pravasati — iti prasiddham ; tatra vrīhyādibhāvādretaḥsigbhāvo'nuśayināṁ nābhilapyeta ; ataḥ saṁsargamātramanuśayināmanyādhiṣṭhiteṣu vrīhyādiṣu bhavati । etena janermukhyārthatvaṁ pratibrūyāt , upabhogasthānatvaṁ ca sthāvarabhāvasya ; na ca vayamupabhogasthānatvaṁ sthāvarabhāvasyāvajānīmahe ; bhavatvanyeṣāṁ jantūnāmapuṇyasāmarthyena sthāvarabhāvamupagatānām etat upabhogasthānam ; candramasastu avarohanto'nuśayino na sthāvarabhāvamupabhuñjata ityācakṣmahe ॥ 24 ॥
aśuddhamiti cenna śabdāt ॥ 25 ॥
yatpunaruktam — paśuhiṁsādiyogādaśuddhamādhvarikaṁ karma, tasyāniṣṭamapi phalamavakalpata ityato mukhyamevānuśayināṁ vrīhyādijanma astu ; tatra gauṇī kalpanā anarthiketi — tatparihriyate — na, śāstrahetutvāddharmādharmavijñānasya ; ayaṁ dharmaḥ ayamadharma iti śāstrameva vijñāne kāraṇam , atīndriyatvāttayoḥ ; aniyatadeśakālanimittatvācca — yasmindeśe kāle nimitte ca yo dharmo'nuṣṭhīyate, sa eva deśakālanimittāntareṣvadharmo bhavati ; tena na śāstrādṛte dharmādharmaviṣayaṁ vijñānaṁ kasyacidasti । śāstrācca hiṁsānugrahādyātmako jyotiṣṭomo dharma ityavadhāritaḥ, sa kathamaśuddha iti śakyate vaktum । nanu ‘na hiṁsyātsarvā bhūtāni’ iti śāstrameva bhūtaviṣayāṁ hiṁsām adharma ityavagamayati ; bāḍham — utsargastu saḥ ; apavādo'yaṁ ‘agnīṣomīyaṁ paśumālabheta’ iti ; utsargāpavādayośca vyavasthitaviṣayatvam ; tasmādviśuddhaṁ karma vaidikam , śiṣṭairanuṣṭhīyamānatvāt anindyamānatvācca ; tena na tasya pratirūpaṁ phalam jātisthāvaratvam । na ca śvādijanmavadapi vrīhyādijanma bhavitumarhati ; taddhi kapūyacaraṇānadhikṛtya ucyate ; naivamiha vaiśeṣikaḥ kaścidadhikāro'sti । ataścandramaṇḍalaskhalitānāmanuśayināṁ vrīhyādisaṁśleṣamātraṁ tadbhāva ityupacaryate ॥ 25 ॥
retaḥsigyogo'tha ॥ 26 ॥
itaśca vrīhyādisaṁśleṣamātraṁ tadbhāvaḥ,
yatkāraṇaṁ vrīhyādibhāvasyānantaramanuśayināṁ retaḥsigbhāva āmnāyate —
‘yo yo hyannamatti yo retaḥ siñcati tadbhūya eva bhavati’ (chā. u. 5 । 10 । 6) iti ;
na cātra mukhyo retaḥsigbhāvaḥ sambhavati ;
cirajāto hi prāptayauvano retaḥsigbhavati ;
kathamiva anupacaritaṁ tadbhāvam adyamānānnānugato'nuśayī pratipadyeta ?
tatra tāvadavaśyaṁ retaḥsigyoga eva retaḥsigbhāvo'bhyupagantavyaḥ ;
tadvat vrīhyādibhāvo'pi vrīhyādiyoga evetyavirodhaḥ ॥ 26 ॥
yoneḥ śarīram ॥ 27 ॥
atha retaḥsigbhāvasyānantaraṁ yonau niṣikte retasi,
yoneradhi śarīram anuśayinām anuśayaphalopabhogāya jāyata ityāha śāstram —
‘tadya iha ramaṇīyacaraṇāḥ’ (chā. u. 5 । 10 । 7) ityādi ;
tasmādapyavagamyate —
nāvarohe vrīhyādibhāvāvasare taccharīrameva sukhaduḥkhānvitaṁ bhavatīti ।
tasmāt vrīhyādisaṁśleṣamātramanuśayināṁ tajjanmeti siddham ॥ 27 ॥
iti śrīmatparamahaṁsaparivrājakācāryasya śrīgovindabhagavatpūjyapādaśiṣyasya
śrīmacchaṅkarabhagavataḥ kṛtau śārīrakamīmāṁsāsūtrabhāṣye
tṛtīyādhyāyasya prathamaḥ pādaḥ ॥
atikrānte pāde pañcāgnividyāmudāhṛtya jīvasya saṁsāragatiprabhedaḥ prapañcitaḥ ;
idānīṁ tasyaivāvasthābhedaḥ prapañcyate ।
idamāmananti —
‘sa yatra prasvapiti’ (bṛ. u. 4 । 3 । 9) ityupakramya ‘
na tatra rathā na rathayogā na panthāno bhavantyatha rathārathayogānpathaḥ sṛjate’
ityādi ।
tatra saṁśayaḥ —
kiṁ prabodhe iva svapne'pi pāramārthikī sṛṣṭiḥ,
āhosvinmāyāmayīti ।
tatra tāvatpratipādyate —
sandhye sṛṣṭirāha hi ॥ 1 ॥
sandhye tathyarūpā sṛṣṭiriti ;
sandhyamiti svapnasthānamācaṣṭe,
vede prayogadarśanāt — ‘
sandhyaṁ tṛtīyaꣳ svapnasthānam’
iti ;
dvayorlokasthānayoḥ prabodhasamprasādasthānayorvā sandhau bhavatīti sandhyam ;
tasminsandhye sthāne tathyarūpaiva sṛṣṭirbhavitumarhati —
kutaḥ ? —
yataḥ pramāṇabhūtā śrutirevamāha —
‘atha rathārathayogānpathaḥ sṛjate’ (bṛ. u. 4 । 3 । 10) ityādi ; ‘
sa hi kartā’
iti ca upasaṁhārāt evamevāvagamyate ॥ 1 ॥
nirmātāraṁ caike putrādayaśca ॥ 2 ॥
evaṁ prāpte, pratyāha —
māyāmātraṁ tu kārtsnyenānabhivyaktasvarūpatvāt ॥ 3 ॥
tuśabdaḥ pakṣaṁ vyāvartayati ।
naitadasti —
yaduktam ,
sandhye sṛṣṭiḥ pāramārthikīti ;
māyaiva sandhye sṛṣṭiḥ,
na paramārthagandho'pyasti ।
kutaḥ ?
kārtsnyenānabhivyaktasvarūpatvāt —
na hi kārtsnyena paramārthavastudharmeṇa abhivyaktasvarūpaḥ svapnaḥ ।
kiṁ punaratra kārtsnyamabhipretam ?
deśakālanimittasampattiḥ abādhaśca ।
na hi paramārthavastuviṣayāṇi deśakālanimittāni abādhaśca svapne sambhāvyante ।
na tāvatsvapne rathādīnāmucito deśaḥ sambhavati ;
na hi saṁvṛte dehadeśe rathādayo'vakāśaṁ labheran ।
syādetat —
bahirdehāt svapnaṁ drakṣyati,
deśāntaritadravyagrahaṇāt ;
darśayati ca śrutiḥ bahirdehātsvapnam —
‘bahiṣkulāyādamṛtaścaritvā । sa īyate'mṛto yatra kāmam’ (bṛ. u. 4 । 3 । 12) iti ;
sthitigatipratyayabhedaśca na aniṣkrānte jantau sāmañjasyamaśnuvīta —
iti ।
netyucyate —
na hi suptasya jantoḥ kṣaṇamātreṇa yojanaśatāntaritaṁ deśaṁ paryetuṁ viparyetuṁ ca tataḥ sāmarthyaṁ sambhāvyate ;
kvacicca pratyāgamanavarjitaṁ svapnaṁ śrāvayati —
kuruṣvahamadya śayāno nidrayābhiplutaḥ,
svapne pañcālānabhigataśca asminpratibuddhaśca —
iti ;
dehāccedapeyāt ,
pañcāleṣveva pratibudhyeta ,
tānasāvabhigata iti ;
kuruṣveva tu pratibudhyate ।
yena ca ayaṁ dehena deśāntaramaśnuvāno manyate,
tamanye pārśvasthāḥ śayanadeśa eva paśyanti ।
yathābhūtāni ca ayaṁ deśāntarāṇi svapne paśyati,
na tāni tathābhūtānyeva bhavanti ;
paridhāvaṁścetpaśyet ,
jāgradvat vastubhūtamarthamākalayet ।
darśayati ca śrutirantareva dehe svapnam — ‘
sa yatraitatsvapnyayā carati’
ityupakramya ‘sve śarīre yathākāmaṁ parivartate’ (bṛ. u. 2 । 1 । 18) iti ।
ataśca śrutyupapattivirodhādbahiṣkulāyaśrutiḥ gauṇī vyākhyātavyā —
bahiriva kulāyāt amṛtaścaritveti —
yo hi vasannapi śarīre na tena prayojanaṁ karoti,
sa bahiriva śarīrādbhavati —
iti ।
sthitigatipratyayabhedo'pyevaṁ sati vipralambha evābhyupagantavyaḥ ॥
kālavisaṁvādo'pi ca svapne bhavati —
rajanyāṁ supto vāsaraṁ bhārate varṣe manyate ;
tathā muhūrtamātravartini svapne kadācit bahūn varṣapūgān ativāhayati ।
nimittānyapi ca svapne na buddhaye karmaṇe vā ucitāni vidyante ;
karaṇopasaṁhārāddhi nāsya rathādigrahaṇāya cakṣurādīni santi ;
rathādinirvartane'pi kuto'sya nimeṣamātreṇa sāmarthyaṁ dārūṇi vā ।
bādhyante caite rathādayaḥ svapnadṛṣṭāḥ prabodhe ;
svapna eva ca ete sulabhabādhā bhavanti,
ādyantayorvyabhicāradarśanāt —
ratho'yamiti hi kadācitsvapne nirdhāritaḥ kṣaṇena manuṣyaḥ sampadyate,
manuṣyo'yamiti nirdhāritaḥ kṣaṇena vṛkṣaḥ ।
spaṣṭaṁ cābhāvaṁ rathādīnāṁ svapne śrāvayati śāstram —
‘na tatra rathā na rathayogā na panthāno bhavanti’ (bṛ. u. 4 । 3 । 10) ityādi ।
tasmānmāyāmātraṁ svapnadarśanam ॥ 3 ॥
sūcakaśca hi śruterācakṣate ca tadvidaḥ ॥ 4 ॥
māyāmātratvāttarhi na kaścitsvapne paramārthagandho'stīti —
netyucyate —
sūcakaśca hi svapno bhavati bhaviṣyatoḥ sādhvasādhunoḥ ;
tathā hi śrūyate —
‘yadā karmasu kāmyeṣu striyaꣳ svapneṣu paśyati । samṛddhiṁ tatra jānīyāttasminsvapnanidarśane’ (chā. u. 5 । 2 । 8) iti ;
tathā ‘
puruṣaṁ kṛṣṇaṁ kṛṣṇadantaṁ paśyati sa enaṁ hanti’
ityevamādibhiḥ svapnairacirajīvitvamāvedyata iti śrāvayati ;
ācakṣate ca svapnādhyāyavidaḥ —
kuñjarārohaṇādīni svapne dhanyāni,
kharayānādīnyadhanyāni’
iti ;
mantradevatādravyaviśeṣanimittāśca kecitsvapnāḥ satyārthagandhino bhavantīti manyante ।
tatrāpi bhavatu nāma sūcyamānasya vastunaḥ satyatvam ;
sūcakasya tu strīdarśanāderbhavatyeva vaitathyam ,
bādhyamānatvādityabhiprāyaḥ ;
tasmādupapannaṁ svapnasya māyāmātratvam ॥
yaduktam — ‘
āha hi’
iti tadevaṁ sati bhāktaṁ vyākhyātavyam —
yathā ‘
lāṅgalaṁ gavādīnudvahati’
iti nimittamātratvādevamucyate,
na tu pratyakṣameva lāṅgalaṁ gavādīnudvahati ;
evaṁ nimittamātratvāt —
supto rathādīnsṛjate, ‘
sa hi kartā’ —
iti ca ucyate ;
na tu pratyakṣameva supto rathādīnsṛjati ।
nimittatvaṁ tu asya rathādipratibhānanimittamodatrāsādidarśanāttannimittabhūtayoḥ sukṛtaduṣkṛtayoḥ kartṛtveneti vaktavyam ।
api ca jāgarite viṣayendriyasaṁyogāt ādityādijyotirvyatikarācca ātmanaḥ svayaṁjyotiṣṭvaṁ durvivecanamiti tadvivecanāya svapna upanyastaḥ ;
tatra yadi rathādisṛṣṭivacanaṁ śrutyā nīyeta,
tataḥ svayaṁjyotiṣṭvaṁ na nirṇītaṁ syāt ;
tasmādrathādyabhāvavacanaṁ śrutyā,
rathādisṛṣṭivacanaṁ tu bhaktyeti vyākhyeyam ।
etena nirmāṇaśravaṇaṁ vyākhyātam ।
yadapyuktam — ‘
prājñamenaṁ nirmātāramāmananti’
iti,
tadapyasat ,
śrutyantare ‘svayaṁ vihatya svayaṁ nirmāya svena bhāsā svena jyotiṣā prasvapiti’ (bṛ. u. 4 । 3 । 9) iti jīvavyāpāraśravaṇāt ;
ihāpi ‘ya eṣa supteṣu jāgarti’ (ka. u. 2 । 2 । 8) iti prasiddhānuvādājjīva evāyaṁ kāmānāṁ nirmātā saṅkīrtyate ;
tasya tu vākyaśeṣeṇa ‘
tadeva śukraṁ tadbrahma’
iti jīvabhāvaṁ vyāvartya brahmabhāva upadiśyate —
‘tattvamasi’ (chā. u. 6 । 9 । 4) ityādivat —
iti na brahmaprakaraṇaṁ virudhyate ।
na cāsmābhiḥ svapne'pi prājñavyāpāraḥ pratiṣidhyate,
tasya sarveśvaratvāt sarvāsvapyavasthāsvadhiṣṭhātṛtvopapatteḥ ;
pāramārthikastu nāyaṁ sandhyāśrayaḥ sargaḥ viyadādisargavat —
ityetāvatpratipādyate ;
na ca viyadādisargasyāpyātyantikaṁ satyatvamasti ;
pratipāditaṁ hi ‘tadananyatvamārambhaṇaśabdādibhyaḥ’ (bra. sū. 2 । 1 । 14) ityatra samastasya prapañcasya māyāmātratvam ।
prāk tu brahmātmatvadarśanāt viyadādiprapañco vyavasthitarūpo bhavati ;
sandhyāśrayastu prapañcaḥ pratidinaṁ bādhyate —
ityato vaiśeṣikamidaṁ sandhyasya māyāmātratvamuditam ॥ 4 ॥
parābhidhyānāttu tirohitaṁ tato hyasya bandhaviparyayau ॥ 5 ॥
athāpi syāt —
parasyaiva tāvadātmanoṁ'śaḥ jīvaḥ —
agneriva visphuliṅgaḥ ;
tatraivaṁ sati yathā agnivisphuliṅgayoḥ samāne dahanaprakāśanaśaktī bhavataḥ,
evaṁ jīveśvarayorapi jñānaiśvaryaśaktī ;
tataśca jīvasya jñānaiśvaryavaśāt sāṅkalpikī svapne rathādisṛṣṭirbhaviṣyatīti ।
atrocyate —
satyapi jīveśvarayoraṁśāṁśibhāve pratyakṣameva jīvasyeśvaraviparītadharmatvam ।
kiṁ punarjīvasya īśvarasamānadharmatvaṁ nāstyeva ?
na nāstyeva ;
vidyamānamapi tat tirohitam avidyādivyavadhānāt ।
tatpunastirohitaṁ sat parameśvaramabhidhyāyato yatamānasya jantorvidhūtadhvāntasya —
timiratiraskṛteva dṛkśaktiḥ auṣadhavīryāt —
īśvaraprasādāt saṁsiddhasya kasyacidevāvirbhavati,
na svabhāvata eva,
sarveṣāṁ jantūnām ।
kutaḥ ?
tato hi īśvarāddhetoḥ,
asya jīvasya,
bandhamokṣau bhavataḥ —
īśvarasvarūpāparijñānāt bandhaḥ,
tatsvarūpaparijñānāttu mokṣaḥ ।
tathā ca śrutiḥ —
‘jñātvā devaṁ sarvapāśāpahāniḥ kṣīṇaiḥ kleśairjanmamṛtyuprahāṇiḥ । tasyābhidhyānāttṛtīyaṁ dehabhede viśvaiśvaryaṁ kevala āptakāmaḥ’ (śve. u. 1 । 11) ityevamādyā ॥ 5 ॥
dehayogādvā so'pi ॥ 6 ॥
kasmātpunarjīvaḥ paramātmāṁśa eva san tiraskṛtajñānaiśvaryo bhavati ?
yuktaṁ tu jñānaiśvaryayoratiraskṛtatvam ,
visphuliṅgasyeva dahanaprakāśanayoḥ —
iti ।
ucyate —
satyamevaitat ;
so'pi tu jīvasya jñānaiśvaryatirobhāvaḥ,
dehayogāt dehendriyamanobuddhiviṣayavedanādiyogāt bhavati ।
asti ca atropamā —
yathā agnerdahanaprakāśanasampannasyāpyaraṇigatasya dahanaprakāśane tirohite bhavataḥ,
yathā vā bhasmacchannasya —
evamavidyāpratyupasthāpitanāmarūpakṛtadehādyupādhiyogāt tadavivekabhramakṛto jīvasya jñānaiśvaryatirobhāvaḥ ।
vāśabdo jīvasya īśvarāt anyatvaśaṅkāvyāvṛttyarthaḥ ।
nanvanya eva jīvaḥ īśvarādastu,
tiraskṛtajñānaiśvaryatvāt ;
kiṁ dehayogakalpanayā ?
netyucyate —
na hi anyatvaṁ jīvasya īśvarādupapadyate —
‘seyaṁ devataikṣata’ (chā. u. 6 । 3 । 2) ityupakramya ‘anena jīvenātmanānupraviśya’ (chā. u. 6 । 3 । 2) ityātmaśabdena jīvasya parāmarśāt ;
‘tatsatyaꣳ sa ātmā tattvamasi śvetaketo’ (chā. u. 6 । 8 । 7) iti ca jīvāya upadiśati īśvarātmatvam ;
ataḥ ananya eva īśvarājjīvaḥ san dehayogāttirohitajñānaiśvaryo bhavati ।
ataśca na sāṅkalpikī jīvasya svapne rathādisṛṣṭirghaṭate ;
yadi ca sāṅkalpikī svapne rathādisṛṣṭiḥ syāt ,
naivāniṣṭaṁ kaścitsvapnaṁ paśyet ,
na hi kaścidaniṣṭaṁ saṅkalpayate ।
yatpunaruktam —
jāgaritadeśaśrutiḥ svapnasya satyatvaṁ khyāpayatīti,
na tatsāmyavacanaṁ satyatvābhiprāyam ,
svayaṁjyotiṣṭvavirodhāt ,
śrutyaiva ca svapne rathādyabhāvasya darśitatvāt ;
jāgaritaprabhavavāsanānirmitatvāttu svapnasya tattulyanirbhāsatvābhiprāyaṁ tat ।
tasmādupapannaṁ svapnasya māyāmātratvam ॥ 6 ॥
tadabhāvo nāḍīṣu tacchruterātmani ca ॥ 7 ॥
evaṁ prāpte,
pratipādyate —
tadabhāvo nāḍīṣvātmani ceti ।
tadabhāva iti,
tasya prakṛtasya svapnadarśanasya abhāvaḥ suṣuptamityarthaḥ ;
nāḍīṣvātmani ceti samuccayena etāni nāḍyādīni svāpāyopasarpati,
na vikalpena —
ityarthaḥ ।
kutaḥ ?
tacchruteḥ ;
tathā hi sarveṣāmeva nāḍyādīnāṁ tatra tatra suṣuptisthānatvaṁ śrūyate ;
tacca samuccaye saṅgṛhītaṁ bhavati ;
vikalpe hyeṣām ,
pakṣe bādhaḥ syāt ।
nanu ekārthatvādvikalpo nāḍyādīnāṁ vrīhiyavādivat —
ityuktam ;
netyucyate —
na hi ekavibhaktinirdeśamātreṇa ekārthatvaṁ vikalpaśca āpatati,
nānārthatvasamuccayayorapyekavibhaktinirdeśadarśanāt —
prāsāde śete paryaṅke śete ityevamādiṣu ,
tathā ihāpi nāḍīṣu purītati brahmaṇi ca svapitīti upapadyate samuccayaḥ ;
tathā ca śrutiḥ —
‘tāsu tadā bhavati yadā suptaḥ svapnaṁ na kañcana paśyatyathāsminprāṇa evaikadhā bhavati’ (kau. u. 4 । 19) iti samuccayaṁ nāḍīnāṁ prāṇasya ca suṣuptau śrāvayati,
ekavākyopādānāt ;
prāṇasya ca brahmatvaṁ samadhigataṁ —
‘prāṇastathānugamāt’ (bra. sū. 1 । 1 । 28) ityatra ।
yatrāpi nirapekṣā iva nāḍīḥ suṣuptisthānatvena śrāvayati —
‘āsu tadā nāḍīṣu sṛpto bhavati’ (chā. u. 8 । 6 । 3) iti,
tatrāpi pradeśāntaraprasiddhasya brahmaṇo'pratiṣedhāt nāḍīdvāreṇa brahmaṇyevāvatiṣṭhata iti pratīyate ;
na caivamapi nāḍīṣu saptamī virudhyate,
nāḍībhirapi brahmopasarpan sṛpta eva nāḍīṣu bhavati —
yo hi gaṅgayā sāgaraṁ gacchati,
gata eva sa gaṅgāyāṁ bhavati ।
api ca atra raśmināḍīdvārātmakasya brahmalokamārgasya vivakṣitatvāt nāḍīstutyarthaṁ sṛptisaṅkīrtanam —
‘nāḍīṣu sṛpto bhavati’ (chā. u. 8 । 6 । 3) ityuktvā ‘taṁ na kaścana pāpmā spṛśati’ (chā. u. 8 । 6 । 3) iti bruvan nāḍīḥ praśaṁsati ;
bravīti ca pāpmasparśābhāve hetum ‘tejasā hi tadā sampanno bhavati’ (chā. u. 8 । 6 । 3) iti —
tejasā nāḍīgatena pittākhyena abhivyāptakaraṇo na bāhyān viṣayānīkṣata ityarthaḥ ;
athavā tejaseti brahmaṇa evāyaṁ nirdeśaḥ,
śrutyantare ;
‘brahmaiva teja eva’ (bṛ. u. 4 । 4 । 7) iti tejaḥśabdasya brahmaṇi prayuktatvāt ;
brahmaṇā hi tadā sampanno bhavati nāḍīdvāreṇa,
atastaṁ na kaścana pāpmā spṛśatītyarthaḥ —
brahmasampattiśca pāpmasparśābhāve hetuḥ samadhigataḥ ‘sarve pāpmāno'to nivartante'pahatapāpmā hyeṣa brahmalokaḥ’ (chā. u. 8 । 4 । 1) ityādiśrutibhyaḥ ;
evaṁ ca sati pradeśāntaraprasiddhena brahmaṇā suṣuptisthānenānugato nāḍīnāṁ samuccayaḥ samadhigato bhavati ।
tathā purītato'pi brahmaprakriyāyāṁ saṅkīrtanāt tadanuguṇameva suṣuptisthānatvaṁ jñāyate —
‘ya eṣo'ntarhṛdaya ākāśastasmiñśete’ (bṛ. u. 2 । 1 । 17) iti hṛdayākāśe suṣuptisthāne prakṛte idamucyate —
‘purītati śete’ (bṛ. u. 2 । 1 । 19) iti ;
purītaditi hṛdayapariveṣṭanamucyate ;
tadantarvartinyapi hṛdayākāśe śayānaḥ śakyate ‘
purītati śete’
iti vaktum —
prākāraparikṣipte'pi hi pure vartamānaḥ prākāre vartata ityucyate ;
hṛdayākāśasya ca brahmatvaṁ samadhigatam ‘dahara uttarebhyaḥ’ (bra. sū. 1 । 3 । 14) ityatra ।
tathā nāḍīpurītatsamuccayo'pi ‘tābhiḥ pratyavasṛpya purītati śete’ (bṛ. u. 2 । 1 । 19) ityekavākyopādānāt avagamyate ।
satprājñayośca prasiddhameva brahmatvam ।
evametāsu śrutiṣu trīṇyeva suṣuptisthānāni saṅkīrtitāni —
nāḍyaḥ purītat brahma ceti ;
tatrāpi dvāramātraṁ nāḍyaḥ purītacca,
brahmaiva tu ekam anapāyi suṣuptisthānam ।
api ca nāḍyaḥ purītadvā jīvasyopādhyādhāra eva bhavati —
tatrāsya karaṇāni vartanta iti ;
na hi upādhisambandhamantareṇa svata eva jīvasyādhāraḥ kaścitsambhavati,
brahmāvyatirekeṇa svamahimapratiṣṭhitatvāt ।
brahmādhāratvamapyasya suṣupte naiva ādhārādheyabhedābhiprāyeṇa ucyate ।
kathaṁ tarhi ?
tādātmyābhiprāyeṇa ;
yata āha —
‘satā somya tadā sampanno bhavati svamapīto bhavati’ (chā. u. 6 । 8 । 1) iti —
svaśabdena ātmā abhilapyate,
svarūpamāpannaḥ supto bhavatītyarthaḥ ।
api ca na kadācijjīvasya brahmaṇā sampattirnāsti,
svarūpasyānapāyitvāt ;
svapnajāgaritayostūpādhisamparkavaśāt pararūpāpattimivāpekṣya tadupaśamātsuṣupteḥ svarūpāpattirvivakṣyate — ‘
svamapīto bhavati’
iti ;
ataśca suṣuptāvasthāyāṁ kadācitsatā sampadyate,
kadācinna sampadyate —
ityayuktam ।
api ca sthānavikalpābhyupagame'pi viśeṣavijñānopaśamalakṣaṇaṁ tāvatsuṣuptaṁ na kvacidviśiṣyate ;
tatra sati sampannastāvat ekatvāt na vijānātīti yuktam ,
‘tatkena kaṁ vijānīyāt’ (chā. u. 2 । 4 । 14) iti śruteḥ ;
nāḍīṣu purītati ca śayānasya na kiñcit avijñāne kāraṇaṁ śakyaṁ vijñātum ,
bhedaviṣayatvāt ,
‘yatra vā anyadiva syāttatrānyo'nyatpaśyet’ (bṛ. u. 4 । 3 । 31) iti śruteḥ ।
nanu bhedaviṣayasyāpyatidūrādikāraṇamavijñāne syāt ;
bāḍhamevaṁ syāt ,
yadi jīvaḥ svataḥ paricchinno'bhyupagamyeta —
yathā viṣṇumitraḥ pravāsī svagṛhaṁ na paśyatīti ;
na tu jīvasyopādhivyatirekeṇa paricchedo vidyate ;
upādhigatamevātidūrādikāraṇam avijñāne iti yadyucyeta,
tathāpyupādherupaśāntatvāt satyeva sampannaḥ na vijānātīti yuktam ।
na ca vayamiha tulyavat nāḍyādisamuccayaṁ pratipādayāmaḥ ;
na hi nāḍyaḥ suptisthānaṁ purītacca ityanena vijñānena kiñcitprayojanamasti ;
na hyetadvijñānapratibaddhaṁ kiñcitphalaṁ śrūyate ;
nāpyetadvijñānaṁ phalavataḥ kasyacidaṅgamupadiśyate ।
brahma tu anapāyi suptisthānam —
ityetatpratipādayāmaḥ ;
tena tu vijñānena prayojanamasti jīvasya brahmātmatvāvadhāraṇaṁ svapnajāgaritavyavahāravimuktatvāvadhāraṇaṁ ca ।
tasmādātmaiva suptisthānam ॥ 7 ॥
sa eva tu karmānusmṛtiśabdavidhibhyaḥ ॥ 9 ॥
tasyāḥ punaḥ satsampatteḥ pratibudhyamānaḥ kiṁ ya eva satsampannaḥ sa eva pratibudhyate, uta sa vā anyo vā iti cintyate । tatra prāptaṁ tāvat — aniyama iti । kutaḥ ? yadā hi jalarāśau kaścijjalabinduḥ prakṣipyate, jalarāśireva sa tadā bhavati, punaruddharaṇe ca sa eva jalabindurbhavati — iti duḥsampādam — tadvat suptaḥ pareṇaikatvamāpannaḥ samprasīdatīti na sa eva punarutthātumarhati ; tasmāt sa eva īśvaro vā anyo vā jīvaḥ pratibudhyate iti ॥
evaṁ prāpte,
idamāha —
sa eva tu jīvaḥ suptaḥ svāsthyaṁ gataḥ punaruttiṣṭhati,
nānyaḥ ।
kasmāt ?
karmānusmṛtiśabdavidhibhyaḥ ।
vibhajya hetuṁ darśayiṣyāmi ।
karmaśeṣānuṣṭhānadarśanāttāvatsa evotthātumarhati nānyaḥ ;
tathā hi —
pūrvedyuranuṣṭhitasya karmaṇaḥ aparedyuḥ śeṣamanutiṣṭhandṛśyate ;
na cānyena sāmikṛtasya karmaṇaḥ anyaḥ śeṣakriyāyāṁ pravartitumutsahate,
atiprasaṅgāt ;
tasmādeka eva pūrvedyuraparedyuśca ekasya karmaṇaḥ karteti gamyate ।
itaśca sa evottiṣṭhati,
yatkāraṇam atīte'hani ahamado'drākṣamiti pūrvānubhūtasya paścātsmaraṇam anyasyotthāne nopapadyate ;
na hyanyadṛṣṭam anyo'nusmartumarhati ;
so'hamasmīti ca ātmānusmaraṇamātmāntarotthāne nāvakalpate ।
śabdebhyaśca tasyaivotthānamavagamyate ;
tathā hi —
‘punaḥ pratinyāyaṁ pratiyonyādravati buddhāntāyaiva’ (bṛ. u. 4 । 3 । 16) ‘imāḥ sarvāḥ prajā aharahargacchantya etaṁ brahmalokaṁ na vindanti’ (chā. u. 8 । 3 । 2) ‘ta iha vyāghro vā siꣳho vā vṛko vā varāho vā kīṭo vā pataṅgo vā daꣳśo vā maśako vā yadyadbhavanti tadābhavanti’ (chā. u. 6 । 9 । 3) ityevamādayaḥ śabdāḥ svāpaprabodhādhikārapaṭhitā na ātmāntarotthāne sāmañjasyam īyuḥ ।
karmavidyāvidhibhyaścaivamevāvagamyate ;
anyathā hi karmavidyāvidhayo'narthakāḥ syuḥ ।
anyotthānapakṣe hi suptamātro mucyata ityāpadyeta ।
evaṁ cetsyāt ,
vada kiṁ kālāntaraphalena karmaṇā vidyayā vā kṛtaṁ syāt ?
api ca anyotthānapakṣe yadi tāvaccharīrāntare vyavaharamāṇo jīva uttiṣṭhet ,
tatratyavyavahāralopaprasaṅgaḥ syāt ;
atha tatra supta uttiṣṭhet ,
kalpanānarthakyaṁ syāt ।
yo hi yasmin śarīre suptaḥ saḥ tasmin nottiṣṭhati,
anyasmin śarīre suptaḥ anyasminnuttiṣṭhatīti ko'syām kalpanāyāṁ lābhaḥ syāt ?
atha mukta uttiṣṭhet ,
antavānmokṣa āpadyeta ;
nivṛttāvidyasya ca punarutthānamanupapannam ।
etena īśvarasyotthānaṁ pratyuktam ,
nityanivṛttāvidyatvāt ।
akṛtābhyāgamakṛtavipraṇāśau ca durnivārāvanyotthānapakṣe syātām ।
tasmātsa evottiṣṭhati,
nānya iti ।
yatpunaruktam —
yathā jalarāśau prakṣipto jalabindurnoddhartuṁ śakyate,
evaṁ sati sampanno jīvo notpatitumarhatīti,
tatparihriyate —
yuktaṁ tatra vivekakāraṇābhāvāt jalabindoranuddharaṇam ,
iha tu vidyate vivekakāraṇam —
karma ca avidyā ca,
iti vaiṣamyam ;
dṛśyate ca durvivecayorapyasmajjātīyaiḥ kṣīrodakayoḥ saṁsṛṣṭayoḥ haṁsena vivecanam ।
api ca na jīvo nāma kaścitparasmādanyo vidyate,
yo jalabinduriva jalarāśeḥ sato vivicyeta ;
sadeva tu upādhisamparkājjīva ityupacaryate ityasakṛtprapañcitam ;
evaṁ sati yāvadekopādhigatā bandhānuvṛttiḥ,
tāvadekajīvavyavahāraḥ ;
upādhyantaragatāyāṁ tu bandhānuvṛttau jīvāntaravyavahāraḥ ;
sa evāyamupādhiḥ svāpaprabodhayoḥ bījāṅkuranyāyena —
ityataḥ sa eva jīvaḥ pratibudhyata iti yuktam ॥ 9 ॥
mugdhe'rdhasampattiḥ pariśeṣāt ॥ 10 ॥
asti mugdho nāma, yaṁ mūrchita iti laukikāḥ kathayanti ; sa tu kimavastha iti parīkṣāyām , ucyate — tisrastāvadavasthāḥ śarīrasthasya jīvasya prasiddhāḥ — jāgaritaṁ svapnaḥ suṣuptamiti ; caturthī śarīrādapasṛptiḥ ; na tu pañcamī kācidavasthā jīvasya śrutau smṛtau vā prasiddhā asti ; tasmāccatasṛṇāmevāvasthānāmanyatamāvasthā mūrchā — iti ॥
evaṁ prāpte, brūmaḥ — na tāvanmugdho jāgaritāvastho bhavitumarhati ; na hyayamindriyairviṣayānīkṣate । syādetat — iṣukāranyāyena mugdho bhaviṣyati — yathā iṣukāro jāgradapi iṣvāsaktamanastayā nānyānviṣayānīkṣate, evaṁ mugdho musalasampātādijanitaduḥkhānubhavavyagramanastayā jāgradapi nānyānviṣayānīkṣata iti ; na, acetayamānatvāt ; iṣukāro hi vyāpṛtamanā bravīti — iṣumevāhametāvantaṁ kālamupalabhamāno'bhūvamiti, mugdhastu labdhasaṁjño bravīti — andhe tamasyahametāvantaṁ kālaṁ prakṣipto'bhūvam , na kiñcinmayā cetitamiti । jāgrataścaikaviṣayaviṣaktacetaso'pi deho vidhriyate ; mugdhasya tu deho dharaṇyāṁ patati । tasmāt na jāgarti । nāpi svapnānpaśyati, niḥsaṁjñakatvāt । nāpi mṛtaḥ, prāṇoṣmaṇorbhāvāt — mugdhe hi jantau mṛto'yaṁ syānna vā mṛta iti saṁśayānāḥ, ūṣmāsti nāstīti hṛdayadeśamālabhante niścayārthaṁ, prāṇosti nāstīti ca nāsikādeśam ; yadi prāṇoṣmaṇorastitvaṁ nāvagacchanti, tato mṛto'yamityadhyavasāya dahanāyāraṇyaṁ nayanti ; atha tu prāṇamūṣmāṇaṁ vā pratipadyante, tato nāyaṁ mṛta ityadhyavasāya saṁjñālābhāya bhiṣajyanti ; punarutthānācca na diṣṭaṁ gataḥ ; na hi yamarāṣṭrātpratyāgacchati । astu tarhi suṣuptaḥ, niḥsaṁjñatvāt , amṛtatvācca ; na, vailakṣaṇyāt — mugdhaḥ kadācicciramapi nocchvasiti, savepathurasya deho bhavati, bhayānakaṁ ca vadanam , visphārite netre ; suṣuptastu prasannavadanastulyakālaṁ punaḥ punarucchvasiti, nimīlite asya netre bhavataḥ, na cāsya deho vepate ; pāṇipeṣaṇamātreṇa ca suṣuptamutthāpayanti, na tu mugdhaṁ mudgaraghātenāpi । nimittabhedaśca bhavati mohasvāpayoḥ — musalasampātādinimittatvānmohasya, śramanimittatvācca svāpasya । na ca loke'sti prasiddhiḥ — mugdhaḥ suptaḥ iti । pariśeṣādardhasampattirmugdhatetyavagacchāmaḥ — niḥsaṁjñatvāt sampannaḥ, itarasmācca vailakṣaṇyādasampannaḥ iti ॥
kathaṁ punarardhasampattirmugdhateti śakyate vaktum ?
yāvatā suṣuptaṁ prati tāvaduktaṁ śrutyā —
‘satā somya tadā sampanno bhavati’ (chā. u. 6 । 8 । 1) iti,
‘atra steno'steno bhavati’ (bṛ. u. 4 । 3 । 22) ‘naitaṁ setumahorātre tarato na jarā na mṛtyurna śoko na sukṛtaṁ na duṣkṛtam’ (chā. u. 8 । 4 । 1) ityādi ;
jīve hi sukṛtaduṣkṛtayoḥ prāptiḥ sukhitvaduḥkhitvapratyayotpādanena bhavati ;
na ca sukhitvapratyayo duḥkhitvapratyayo vā suṣupte vidyate ;
mugdhe'pi tau pratyayau naiva vidyete ;
tasmāt upādhyupaśamāt suṣuptavanmugdhe'pi kṛtsnasampattireva bhavitumarhati,
nārdhasampattiriti ।
atrocyate —
na brūmaḥ —
mugdhe'rdhasampattirjīvasya brahmaṇā bhavatīti ।
kiṁ tarhi ?
ardhena suṣuptapakṣasya bhavati mugdhatvam ,
ardhenāvasthāntarapakṣasya —
iti brūmaḥ ;
darśite ca mohasya svāpena sāmyavaiṣamye ।
dvāraṁ caitat maraṇasya ;
yadāsya sāvaśeṣaṁ karma bhavati,
tadā vāṅmanase pratyāgacchataḥ ;
yadā tu niravaśeṣaṁ karma bhavati,
tadā prāṇoṣmāṇāvapagacchataḥ ।
tasmādardhasampattiṁ brahmavida icchanti ।
yattūktam —
na pañcamī kācidavasthā prasiddhāstīti,
naiṣa doṣaḥ ;
kādācitkīyamavastheti na prasiddhā syāt ।
prasiddhā caiṣā lokāyurvedayoḥ ।
ardhasampattyabhyupagamācca na pañcamī gaṇyata ityanavadyam ॥ 10 ॥
na sthānato'pi parasyobhayaliṅgaṁ sarvatra hi ॥ 11 ॥
yena brahmaṇā suṣuptyādiṣu jīva upādhyupaśamātsampadyate,
tasyedānīṁ svarūpaṁ śrutivaśena nirdhāryate ।
santyubhayaliṅgāḥ śrutayo brahmaviṣayāḥ —
‘sarvakarmā sarvakāmaḥ sarvagandhaḥ sarvarasaḥ’ (chā. u. 3 । 14 । 2) ityevamādyāḥ saviśeṣaliṅgāḥ ;
‘asthūlamanaṇvahrasvamadīrgham’ (bṛ. u. 3 । 8 । 8) ityevamādyāśca nirviśeṣaliṅgāḥ ।
kimāsu śrutiṣu ubhayaliṅgaṁ brahma pratipattavyam ,
utānyataraliṅgam ;
yadāpyanyataraliṅgam ,
tadāpi saviśeṣam ,
uta nirviśeṣam —
iti mīmāṁsyate ।
tatra ubhayaliṅgaśrutyanugrahāt ubhayaliṅgameva brahma ityevaṁ prāpte brūmaḥ —
na tāvatsvata eva parasya brahmaṇa ubhayaliṅgatvamupapadyate ;
na hi ekaṁ vastu svata eva rūpādiviśeṣopetaṁ tadviparītaṁ ca ityavadhārayituṁ śakyam ,
virodhāt ।
astu tarhi sthānataḥ,
pṛthivyādyupādhiyogāditi ;
tadapi nopapadyate —
na hi upādhiyogādapyanyādṛśasya vastuno'nyādṛśaḥ svabhāvaḥ sambhavati ;
na hi svacchaḥ san sphaṭikaḥ alaktakādyupādhiyogādasvaccho bhavati,
bhramamātratvādasvacchatābhiniveśasya ;
upādhīnāṁ ca avidyāpratyupasthāpitatvāt ।
ataśca anyataraliṅgaparigrahe'pi samastaviśeṣarahitaṁ nirvikalpakameva brahma pratipattavyam ,
na tadviparītam ;
sarvatra hi brahmasvarūpapratipādanapareṣu vākyeṣu ‘aśabdamasparśamarūpamavyayam’ (ka. u. 1 । 3 । 15),
(mukti. u. 2 । 12) ityevamādiṣu apāstasamastaviśeṣameva brahma upadiśyate ॥ 11 ॥
na bhedāditi cenna pratyekamatadvacanāt ॥ 12 ॥
athāpi syāt —
yaduktam ,
nirvikalpamekaliṅgameva brahma nāsya svataḥ sthānato vā ubhayaliṅgatvamastīti,
tannopapadyate ।
kasmāt ?
bhedāt ;
bhinnā hi pratividyaṁ brahmaṇa ākārā upadiśyante,
catuṣpāt brahma,
ṣoḍaśakalaṁ brahma,
vāmanītvādilakṣaṇaṁ brahma,
trailokyaśarīravaiśvānaraśabdoditaṁ brahma,
ityevaṁjātīyakāḥ ;
tasmāt saviśeṣatvamapi brahmaṇo'bhyupagantavyam ।
nanu uktaṁ nobhayaliṅgatvaṁ brahmaṇaḥ sambhavatīti ;
ayamapyavirodhaḥ,
upādhikṛtatvādākārabhedasya ;
anyathā hi nirviṣayameva bhedaśāstraṁ prasajyeta —
iti cet ,
neti brūmaḥ ।
kasmāt ?
pratyekamatadvacanāt ;
pratyupādhibhedaṁ hi abhedameva brahmaṇaḥ śrāvayati śāstram —
‘yaścāyamasyāṁ pṛthivyāṁ tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaꣳ śārīrastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmā’ (bṛ. u. 2 । 5 । 1) ityādi ।
ataśca na bhinnākārayogo brahmaṇaḥ śāstrīya iti śakyate vaktum ,
bhedasya upāsanārthatvāt ,
abhede tātparyāt ॥ 12 ॥
kathaṁ punaḥ ākāravadupadeśinīṣu anākāropadeśinīṣu ca brahmaviṣayāsu śrutiṣu satīṣu , anākārameva brahma avadhāryate, na punarviparītam ityata uttaraṁ paṭhati —
arūpavadeva hi tatpradhānatvāt ॥ 14 ॥
kā tarhyākāravadviṣayāṇāṁ śrutīnāṁ gatiḥ ityata āha —
prakāśavaccāvaiyarthyāt ॥ 15 ॥
yathā prakāśaḥ sauraścāndramaso vā viyadvyāpya avatiṣṭhamānaḥ aṅgulyādyupādhisambandhāt teṣu ṛjuvakrādibhāvaṁ pratipadyamāneṣu tadbhāvamiva pratipadyate, evaṁ brahmāpi pṛthivyādyupādhisambandhāt tadākāratāmiva pratipadyate ; tadālambano brahmaṇa ākāraviśeṣopadeśa upāsanārtho na virudhyate ; evam avaiyarthyam ākāravadbrahmaviṣayāṇāmapi vākyānāṁ bhaviṣyati ; na hi vedavākyānāṁ kasyacidarthavattvam kasyacidanarthavattvamiti yuktaṁ pratipattum , pramāṇatvāviśeṣāt । nanvevamapi yatpurastātpratijñātam — nopādhiyogādapyubhayaliṅgatvaṁ brahmaṇo'stīti, tadvirudhyate ; neti brūmaḥ — upādhinimittasya vastudharmatvānupapatteḥ ; upādhīnāṁ ca avidyāpratyupasthāpitatvāt । satyāsatyāmeva ca naisargikyāmavidyāyāṁ lokavedavyavahārāvatāra iti tatra tatra avocāma ॥ 15 ॥
darśayati cātho api smaryate ॥ 17 ॥
ata eva copamā sūryakādivat ॥ 18 ॥
yata eva ca ayamātmā caitanyarūpo nirviśeṣo vāṅmanasātītaḥ parapratiṣedhopadeśyaḥ, ata eva ca asyopādhinimittāmapāramārthikīṁ viśeṣavattāmabhipretya jalasūryakādivadityupamā upādīyate mokṣaśāstreṣu — ‘yathā hyayaṁ jyotirātmā vivasvānapo bhinnā bahudhaiko'nugacchan । upādhinā kriyate bhedarūpo devaḥ kṣetreṣvevamajo'yamātmā’ iti, ‘eka eva hi bhūtātmā bhūte bhūte vyavasthitaḥ । ekadhā bahudhā caiva dṛśyate jalacandravat’ (bra. biṁ. 12) iti caivamādiṣu ॥ 18 ॥
atra pratyavasthīyate —
ambuvadagrahaṇāttu na tathātvam ॥ 19 ॥
na jalasūryakāditulyatvamihopapadyate, tadvadagrahaṇāt ; sūryādibhyo hi mūrtebhyaḥ pṛthagbhūtaṁ viprakṛṣṭadeśaṁ mūrtaṁ jalaṁ gṛhyate ; tatra yuktaḥ sūryādipratibimbodayaḥ ; na tu ātmā mūrtaḥ, na cāsmātpṛthagbhūtā viprakṛṣṭadeśāścopādhayaḥ, sarvagatatvāt sarvānanyatvācca । tasmādayukto'yaṁ dṛṣṭānta iti ॥ 19 ॥
atra pratividhīyate —
vṛddhihrāsabhāktvamantarbhāvādubhayasāmañjasyādevam ॥ 20 ॥
yukta eva tu ayaṁ dṛṣṭāntaḥ, vivakṣitāṁśasambhavāt ; na hi dṛṣṭāntadārṣṭāntikayoḥ kvacit kañcit vivakṣitamaṁśaṁ muktvā sarvasārūpyaṁ kenacit darśayituṁ śakyate ; sarvasārūpye hi dṛṣṭāntadārṣṭāntikabhāvoccheda eva syāt ; na cedaṁ svamanīṣayā jalasūryakādidṛṣṭāntapraṇayanam ; śāstrapraṇītasya tu asya prayojanamātramupanyasyate । kiṁ punaratra vivakṣitaṁ sārūpyamiti, taducyate — vṛddhihrāsabhāktvamiti । jalagataṁ hi sūryapratibimbaṁ jalavṛddhau vardhate, jalahrāse hrasati, jalacalane calati, jalabhede bhidyate — ityevaṁ jaladharmānuvidhāyi bhavati, na tu paramārthataḥ sūryasya tathātvamasti ; evaṁ paramārthato'vikṛtamekarūpamapi sat brahma dehādyupādhyantarbhāvāt bhajata ivopādhidharmānvṛddhihrāsādīn । evamubhayordṛṣṭāntadārṣṭāntikayoḥ sāmañjasyādavirodhaḥ ॥ 20 ॥
darśanācca ॥ 21 ॥
atra kecit dve adhikaraṇe kalpayanti —
prathamaṁ tāvat kiṁ pratyastamitāśeṣaprapañcamekākāraṁ brahma,
uta prapañcavadanekākāropetamiti ;
dvitīyaṁ tu pratyastamitaprapañcatve kiṁ sallakṣaṇaṁ brahma,
uta bodhalakṣaṇam ,
uta ubhayalakṣaṇamiti ।
atra vayaṁ vadāmaḥ —
sarvathāpyānarthakyamadhikaraṇāntarārambhasyeti ;
yadi tāvadanekaliṅgatvaṁ parasya brahmaṇo nirākartavyamityayaṁ prayāsaḥ,
tat pūrveṇaiva ‘
na sthānato'pi’
ityanenādhikaraṇena nirākṛtamiti,
uttaramadhikaraṇam ‘
prakāśavacca’
ityetadvyarthameva bhavet ।
na ca sallakṣaṇameva brahma na bodhalakṣaṇam —
iti śakyaṁ vaktum , ‘
vijñānaghana eva’
ityādiśrutivaiyarthyaprasaṅgāt ;
kathaṁ vā nirastacaitanyaṁ brahma cetanasya jīvasyātmatvenopadiśyeta ।
nāpi bodhalakṣaṇameva brahma na sallakṣaṇam —
iti śakyaṁ vaktum ,
‘astītyevopalabdhavyaḥ’ (ka. u. 2 । 3 । 13) ityādiśrutivaiyarthyaprasaṅgāt ;
kathaṁ vā nirastasattāko bodho'bhyupagamyeta ।
nāpyubhayalakṣaṇameva brahma —
iti śakyaṁ vaktum ,
pūrvābhyupagamavirodhaprasaṅgāt ;
sattāvyāvṛttena ca bodhena bodhavyāvṛttayā ca sattayā upetaṁ brahma pratijānānasya tadeva pūrvādhikaraṇapratiṣiddhaṁ saprapañcatvaṁ prasajyeta ।
śrutatvādadoṣa iti cet ,
na,
ekasya anekasvabhāvatvānupapatteḥ ।
atha sattaiva bodhaḥ,
bodha eva ca sattā,
nānayoḥ parasparavyāvṛttirastīti yadyucyeta,
tathāpi kiṁ sallakṣaṇaṁ brahma,
uta bodhalakṣaṇam ,
utobhayalakṣaṇam —
ityayaṁ vikalpo nirālambana eva syāt ।
sūtrāṇi tvekādhikaraṇatvenaivāsmābhirnītāni ।
api ca brahmaviṣayāsu śrutiṣu ākāravadanākārapratipādanena vipratipannāsu ,
anākāre brahmaṇi parigṛhīte,
avaśyaṁ vaktavyā itarāsāṁ śrutīnāṁ gatiḥ ;
tādarthyena ‘
prakāśavacca’
ityādīni sūtrāṇyarthavattarāṇi sampadyante ॥
kathaṁ ca eṣāmekavākyatotprekṣyata iti vaktavyam ।
ekaniyogapratīteḥ,
prayājadarśapūrṇamāsavākyavaditi cet ,
na,
brahmavākyeṣu niyogābhāvāt —
vastumātraparyavasāyīni hi brahmavākyāni,
na niyogopadeśīni ityetadvistareṇa pratiṣṭhāpitam ‘tattu samanvayāt’ (bra. sū. 1 । 1 । 4) ityatra ।
kiṁviṣayaścātra niyogo'bhipreyata iti vaktavyam ;
puruṣo hi niyujyamānaḥ ‘
kuru’
iti svavyāpāre kasmiṁścinniyujyate ।
nanu dvaitaprapañcapravilayo niyogaviṣayo bhaviṣyati —
apravilāpite hi dvaitaprapañce brahmatattvāvabodho na bhavatītyato brahmatattvāvabodhapratyanīkabhūto dvaitaprapañcaḥ pravilāpyaḥ —
yathā svargakāmasya yāgo'nuṣṭhātavya upadiśyate,
evamapavargakāmasya prapañcapravilayaḥ ;
yathā ca tamasi vyavasthitaṁ ghaṭāditattvamavabubhutsamānena tatpratyanīkabhūtaṁ tamaḥ pravilāpyate,
evaṁ brahmatattvamavabubhutsamānena tatpratyanīkabhūtaḥ prapañcaḥ pravilāpayitavyaḥ —
brahmasvabhāvo hi prapañcaḥ,
na prapañcasvabhāvaṁ brahma ;
tena nāmarūpaprapañcapravilāpanena brahmatattvāvabodho bhavati —
iti ।
atra vayaṁ pṛcchāmaḥ —
ko'yaṁ prapañcapravilayo nāma ?
kimagnipratāpasamparkāt ghṛtakāṭhinyapravilaya iva prapañcapravilayaḥ kartavyaḥ,
āhosvidekasmiṁścandre timirakṛtānekacandraprapañcavat avidyākṛto brahmaṇi nāmarūpaprapañco vidyayā pravilāpayitavyaḥ —
iti ।
tatra yadi tāvadvidyamāno'yaṁ prapañcaḥ dehādilakṣaṇa ādhyātmikaḥ bāhyaśca pṛthivyādilakṣaṇaḥ pravilāpayitavya ityucyate,
sa puruṣamātreṇāśakyaḥ pravilāpayitumiti tatpravilayopadeśo'śakyaviṣaya eva syāt ।
ekena ca ādimuktena pṛthivyādipravilayaḥ kṛta iti idānīṁ pṛthivyādiśūnyaṁ jagadabhaviṣyat ।
atha avidyādhyasto brahmaṇyekasmin ayaṁ prapañco vidyayā pravilāpyata iti brūyāt ,
tato brahmaiva avidyādhyastaprapañcapratyākhyānena āvedayitavyam — ‘
ekamevādvitīyaṁ brahma’
‘tatsatyaꣳ sa ātmā tattvamasi’ (chā. u. 6 । 8 । 7) iti —
tasminnāvedite,
vidyā svayamevotpadyate ;
tayā ca avidyā bādhyate,
tataśca avidyādhyastaḥ sakalo'yaṁ nāmarūpaprapañcaḥ svapnaprapañcavat pravilīyate —
anāvedite tu brahmaṇi ‘
brahmavijñānaṁ kuru prapañcapravilayaṁ ca’
iti śatakṛtvo'pyukte na brahmavijñānaṁ prapañcapravilayo vā jāyate ।
nanvāvedite brahmaṇi tadvijñānaviṣayaḥ prapañcavilayaviṣayo vā niyogaḥ syāt ;
na,
niṣprapañcabrahmātmatvāvedanenaiva ubhayasiddheḥ —
rajjusvarūpaprakāśanenaiva hi tatsvarūpavijñānam avidyādhyastasarpādiprapañcapravilayaśca bhavati ;
na ca kṛtameva punaḥ kriyate ॥
niyojyo'pi ca prapañcāvasthāyāṁ yo'vagamyate jīvo nāma, sa prapañcapakṣasyaiva vā syāt , brahmapakṣasyaiva vā । prathame vikalpe niṣprapañcabrahmatattvapratipādanena pṛthivyādivat jīvasyāpi pravilāpitatvāt kasya prapañcapravilaye niyoga ucyeta kasya vā niyoganiṣṭhatayā mokṣo'vāptavya ucyeta ? dvitīye'pi brahmaiva aniyojyasvabhāvaṁ jīvasya svarūpam , jīvatvaṁ tu avidyākṛtameva — iti pratipādite brahmaṇi niyojyābhāvāt niyogābhāva eva । draṣṭavyādiśabdā api paravidyādhikārapaṭhitāḥ tattvābhimukhīkaraṇapradhānāḥ, na tattvāvabodhavidhipradhānā bhavanti ; loke'pi — idaṁ paśya, idamākarṇayeti ca evaṁjātīyakeṣu nirdeśeṣu praṇidhānamātraṁ kurvityucyate, na sākṣājjñānameva kurviti ; jñeyābhimukhasyāpi jñānaṁ kadācijjāyate, kadācinna jāyate ; tasmāt taṁ prati jñānaviṣaya eva darśayitavyo jñāpayitukāmena ; tasmindarśite svayameva yathāviṣayaṁ yathāpramāṇaṁ ca jñānamutpadyate । na ca pramāṇāntareṇa anyathāprasiddhe'rthe anyathājñānaṁ niyuktasyāpyupapadyate । yadi punarniyukto'hamiti anyathā jñānaṁ kuryāt , na tu tat jñānam — kiṁ tarhi ? — mānasī sā kriyā ; svayameva cedanyathotpadyeta, bhrāntireva syāt । jñānaṁ tu pramāṇajanyaṁ yathābhūtaviṣayaṁ ca ; na tat niyogaśatenāpi kārayituṁ śakyate, na ca pratiṣedhaśatenāpi vārayituṁ śakyate ; na hi tat puruṣatantram , vastutantrameva hi tat ; ato'pi niyogābhāvaḥ । kiñcānyat — niyoganiṣṭhatayaiva paryavasyatyāmnāye, yadabhyupagatam aniyojyabrahmātmatvaṁ jīvasya, tat apramāṇakameva syāt ; atha śāstrameva aniyojyabrahmātmatvamācakṣīta, tadavabodhe ca puruṣaṁ niyuñjīta, tato brahmaśāstrasyaikasya dvyarthaparatā viruddhārthaparatā ca prasajyeyātām । niyogaparatāyāṁ ca, śrutahāniḥ aśrutakalpanā karmaphalavanmokṣasyādṛṣṭaphalatvam anityatvaṁ ca — ityevamādayo doṣā na kenacitparihartuṁ śakyāḥ । tasmādavagatiniṣṭhānyeva brahmavākyāni, na niyoganiṣṭhāni । ataśca ekaniyogapratīterekavākyatetyayuktam ॥
abhyupagamyamāne'pi ca brahmavākyeṣu niyogasadbhāve, tadekatvaṁ niṣprapañcopadeśeṣu saprapañcopadeśeṣu ca asiddham ; na hi śabdāntarādibhiḥ pramāṇairniyogabhede'vagamyamāne, sarvatra eko niyoga iti śakyamāśrayitum ; prayājadarśapūrṇamāsavākyeṣu tu adhikārāṁśenābhedāt yuktamekatvam ; na tviha saguṇanirguṇacodanāsu kaścidekatvādhikārāṁśo'sti ; na hi bhārūpatvādayo guṇāḥ prapañcapravilayopakāriṇaḥ, nāpi prapañcapravilayo bhārūpatvādiguṇopakārī, parasparavirodhitvāt ; na hi kṛtsnaprapañcapravilāpanaṁ prapañcaikadeśāpekṣaṇaṁ ca ekasmindharmiṇi yuktaṁ samāveśayitum । tasmāt asmadukta eva vibhāgaḥ ākāravadanākāropadeśānāṁ yuktatara iti ॥ 21 ॥
prakṛtaitāvattvaṁ hi pratiṣedhati tato bravīti ca bhūyaḥ ॥ 22 ॥
‘dve vāva brahmaṇo rūpe mūrtaṁ caivāmūrtaṁ ca’ (bṛ. u. 2 । 3 । 1) ityupakramya,
pañcamahābhūtāni dvairāśyena pravibhajya,
amūrtarasasya ca puruṣaśabdoditasya māhārajanādīni rūpāṇi darśayitvā,
punaḥ paṭhyate —
‘athāta ādeśo neti neti na hyetasmāditi netyanyatparamasti’ (bṛ. u. 2 । 3 । 6) iti ।
tatra ko'sya pratiṣedhasya viṣaya iti jijñāsāmahe ;
na hyatra idaṁ taditi viśeṣitaṁ kiñcitpratiṣedhyamupalabhyate ;
itiśabdena tu atra pratiṣedhyaṁ kimapi samarpyate, ‘
neti neti’
iti itiparatvāt nañprayogasya ;
itiśabdaścāyaṁ sannihitālambanaḥ evaṁśabdasamānavṛttiḥ prayujyamāno dṛśyate — ‘
iti ha smopādhyāyaḥ kathayati’
ityevamādiṣu ;
sannihitaṁ cātra prakaraṇasāmarthyādrūpadvayaṁ saprapañcaṁ brahmaṇaḥ,
tacca brahma,
yasya te dve rūpe ।
tatra naḥ saṁśaya upajāyate —
kimayaṁ pratiṣedho rūpe rūpavacca ubhayamapi pratiṣedhati,
āhosvidekataram ;
yadāpyekataram ,
tadāpi kiṁ brahma pratiṣedhati,
rūpe pariśinaṣṭi,
āhosvidrūpe pratiṣedhati,
brahma pariśinaṣṭi —
iti ॥
tatra prakṛtatvāviśeṣādubhayamapi pratiṣedhatītyāśaṅkāmahe — dvau caitau pratiṣedhau, dviḥ netiśabdaprayogāt ; tayorekena saprapañcaṁ brahmaṇo rūpaṁ pratiṣidhyate, apareṇa rūpavadbrahma — iti bhavati matiḥ । athavā brahmaiva rūpavat pratiṣidhyate ; taddhi vāṅmanasātītatvādasambhāvyamānasadbhāvaṁ pratiṣedhārham ; na tu rūpaprapañcaḥ pratyakṣādigocaratvāt pratiṣedhārhaḥ ; abhyāsastvādarārthaḥ ityevaṁ prāpte brūmaḥ —
tadetaducyate —
prakṛtaitāvattvaṁ hi pratiṣedhatīti ।
prakṛtaṁ yadetāvat iyattāparicchinnaṁ mūrtāmūrtalakṣaṇaṁ brahmaṇo rūpaṁ tadeṣa śabdaḥ pratiṣedhati ।
taddhi prakṛtaṁ prapañcitaṁ ca pūrvasmingranthe adhidaivatamadhyātmaṁ ca ।
tajjanitameva ca vāsanālakṣaṇamaparaṁ rūpam amūrtarasabhūtaṁ puruṣaśabdoditaṁ liṅgātmavyapāśrayaṁ māhārajanādyupamābhirdarśitam —
amūrtarasasya puruṣasya cakṣurgrāhyarūpayogitvānupapatteḥ ।
tadetat saprapañcaṁ brahmaṇo rūpaṁ sannihitālambanena itikaraṇena pratiṣedhakaṁ nañaṁ prati upanīyata iti gamyate ।
brahma tu rūpaviśeṣaṇatvena ṣaṣṭhyā nirdiṣṭaṁ pūrvasmingranthe,
na svapradhānatvena ।
prapañcite ca tadīye rūpadvaye rūpavataḥ svarūpajijñāsāyām idamupakrāntam —
‘athāta ādeśo neti neti’ (bṛ. u. 2 । 3 । 6) iti ।
tatra kalpitarūpapratyākhyānena brahmaṇaḥ svarūpāvedanamidamiti nirṇīyate ।
tadāspadaṁ hi idaṁ samastaṁ kāryam ‘
neti neti’
iti pratiṣiddham ।
yuktaṁ ca kāryasya vācārambhaṇaśabdādibhyo'sattvamiti neti netīti pratiṣedhanam ;
na tu brahmaṇaḥ,
sarvakalpanāmūlatvāt ।
na ca atra iyamāśaṅkā kartavyā —
kathaṁ hi śāstraṁ svayameva brahmaṇo rūpadvayaṁ darśayitvā,
svayameva punaḥ pratiṣedhati — ‘
prakṣālanāddhi paṅkasya dūrādasparśanaṁ varam’
iti —
yataḥ nedaṁ śāstraṁ pratipādyatvena brahmaṇo rūpadvayaṁ nirdiśati,
lokaprasiddhaṁ tu idaṁ rūpadvayaṁ brahmaṇi kalpitaṁ parāmṛśati pratiṣedhyatvāya śuddhabrahmasvarūpapratipādanāya ca —
iti niravadyam ।
dvau ca etau pratiṣedhau yathāsaṁkhyanyāyena dve api mūrtāmūrte pratiṣedhataḥ ;
yadvā pūrvaḥ pratiṣedho bhūtarāśiṁ pratiṣedhati,
uttaro vāsanārāśim ।
athavā ‘neti neti’ (bṛ. u. 2 । 3 । 6) iti vīpsā iyam — ‘
iti’
iti yāvatkiñcit utprekṣyate,
tatsarvaṁ na bhavatītyarthaḥ —
parigaṇitapratiṣedhe hi kriyamāṇe,
yadi naitadbrahma,
kimanyadbrahma bhavediti jijñāsā syāt ;
vīpsāyāṁ tu satyāṁ samastasya viṣayajātasya pratiṣedhāt aviṣayaḥ pratyagātmā brahmeti,
jijñāsā nivartate ।
tasmāt prapañcameva brahmaṇi kalpitaṁ pratiṣedhati,
pariśinaṣṭi brahma —
iti nirṇayaḥ ॥
itaśca eṣa eva nirṇayaḥ,
yataḥ —
tataḥ prapañcapratiṣedhāt ,
bhūyo brahma bravīti —
‘anyatparamasti’ (bṛ. u. 2 । 3 । 6) iti ।
abhāvāvasāne hi pratiṣedhe kriyamāṇe kimanyatparamastīti brūyāt ।
tatraiṣā akṣarayojanā — ‘
neti neti’
iti brahma ādiśya,
tameva ādeśaṁ punarnirvakti । ‘
neti neti’
ityasya ko'rthaḥ ?
na hi etasmādbrahmaṇo vyatiriktamastītyataḥ ‘
neti neti’
ityucyate,
na punaḥ svayameva nāsti —
ityarthaḥ ;
tacca darśayati —
anyatparam apratiṣiddhaṁ brahma astīti ।
yadā punarevamakṣarāṇi yojyante —
na hi,
etasmāt ‘
iti na’ ‘
iti na’
iti prapañcapratiṣedharūpāt ādeśanāt ,
anyatparamādeśanaṁ brahmaṇaḥ astīti —
tadā, ‘
tato bravīti ca bhūyaḥ’
ityetat nāmadheyaviṣayaṁ yojayitavyam —
‘atha nāmadheyaṁ satyasya satyamiti prāṇā vai satyaṁ teṣāmeṣa satyam’ (bṛ. u. 2 । 1 । 20) iti hi bravīti —
iti ।
tacca brahmāvasāne pratiṣedhe samañjasaṁ bhavati ।
abhāvāvasāne tu pratiṣedhe,
kim ‘
satyasya satyam’
ityucyeta ?
tasmādbrahmāvasānaḥ ayaṁ pratiṣedhaḥ,
nābhāvāvasānaḥ —
ityadhyavasyāmaḥ ॥ 22 ॥
api ca saṁrādhane pratyakṣānumānābhyām ॥ 24 ॥
nanu saṁrādhyasaṁrādhakabhāvābhyupagamātparetarātmanoranyatvaṁ syāditi ; netyucyate —
prakāśādivaccāvaiśeṣyaṁ prakāśaśca karmaṇyabhyāsāt ॥ 25 ॥
yathā prakāśākāśasavitṛprabhṛtayaḥ aṅgulikarakodakaprabhṛtiṣu karmasu upādhibhūteṣu saviśeṣā ivāvabhāsante, na ca svābhāvikīmaviśeṣātmatāṁ jahati ; evamupādhinimitta evāyamātmabhedaḥ, svatastu aikātmyameva । tathā hi vedānteṣu abhyāsena asakṛt jīvaprājñayorabhedaḥ pratipādyate ॥ 25 ॥
ato'nantena tathā hi liṅgam ॥ 26 ॥
ubhayavyapadeśāttvahikuṇḍalavat ॥ 27 ॥
prakāśāśrayavadvā tejastvāt ॥ 28 ॥
athavā prakāśāśrayavadetatpratipattavyam — yathā prakāśaḥ sāvitraḥ tadāśrayaśca savitā nātyantabhinnau, ubhayorapi tejastvāviśeṣāt ; atha ca bhedavyapadeśabhājau bhavataḥ — evamihāpīti ॥ 28 ॥
pūrvavadvā ॥ 29 ॥
yathā vā pūrvamupanyastam — ‘prakāśādivaccāvaiśeṣyam’ iti, tathaiva etadbhavitumarhati ; tathā hi avidyākṛtatvādbandhasya vidyayā mokṣa upapadyate । yadi punaḥ paramārthata eva baddhaḥ kaścidātmā ahikuṇḍalanyāyena parasya ātmanaḥ saṁsthānabhūtaḥ, prakāśāśrayanyāyena ca ekadeśabhūto'bhyupagamyeta ; tataḥ pāramārthikasya bandhasya tiraskartumaśakyatvāt mokṣaśāstravaiyarthyaṁ prasajyeta । na cātra ubhāvapi bhedābhedau śrutiḥ tulyavadvyapadiśati ; abhedameva hi pratipādyatvena nirdiśati, bhedaṁ tu pūrvaprasiddhamevānuvadati arthāntaravivakṣayā । tasmātprakāśādivaccāvaiśeṣyamityeṣa eva siddhāntaḥ ॥ 29 ॥
yadetat nirastasamastaprapañcaṁ brahma nirdhāritam , asmātparam anyattattvamasti nāstīti śrutivipratipatteḥ saṁśayaḥ । kāniciddhi vākyāni āpātenaiva pratibhāsamānāni brahmaṇo'pi param anyattattvaṁ pratipādayantīva ; teṣāṁ hi parihāramabhidhātumayamupakramaḥ kriyate —
paramataḥ setūnmānasambandhabhedavyapadeśebhyaḥ ॥ 31 ॥
evaṁ prāpte, pratipādyate —
sāmānyāttu ॥ 32 ॥
tuśabdena pradarśitāṁ prāptiṁ niruṇaddhi ।
na brahmaṇo'nyat kiñcidbhavitumarhati,
pramāṇābhāvāt —
na hyanyasyāstitve kiñcitpramāṇamupalabhāmahe ;
sarvasya hi janimato vastujātasya janmādi brahmaṇo bhavatīti nirdhāritam ,
ananyatvaṁ ca kāraṇāt kāryasya ;
na ca brahmavyatiriktaṁ kiñcit ajaṁ sambhavati,
‘sadeva somyedamagra āsīdekamevādvitīyam’ (chā. u. 6 । 2 । 1) ityavadhāraṇāt ;
ekavijñānena ca sarvavijñānapratijñānāt na brahmavyatiriktavastvastitvamavakalpate ।
nanu setvādivyapadeśāḥ brahmavyatiriktaṁ tattvaṁ sūcayantītyuktam ;
netyucyate —
setuvyapadeśastāvat na brahmaṇo bāhyasya sadbhāvaṁ pratipādayituṁ kṣamate ;
seturātmeti hi āha,
na ataḥ paramastīti ;
tatra parasmin asati setutvaṁ nāvakalpata iti paraṁ kimapi kalpyeta ;
na caitat nyāyyam ;
haṭho hi aprasiddhakalpanā ;
api ca setuvyapadeśādātmano laukikasetunidarśanena setubāhyavastutāṁ prasañjayatā mṛddārumayatāpi prāsaṅkṣyata ;
na caitannyāyyam ,
ajatvādiśrutivirodhāt ;
setusāmānyāttu setuśabda ātmani prayukta iti śliṣyate ;
jagatastanmaryādānāṁ ca vidhārakatvaṁ setusāmānyamātmanaḥ ;
ataḥ seturiva setuḥ —
iti prakṛta ātmā stūyate । ‘
setuṁ tīrtvā’
ityapi taratiḥ atikramāsambhavāt prāpnotyartha eva vartate —
yathā vyākaraṇaṁ tīrṇa iti prāptaḥ ucyate,
na atikrāntaḥ,
tadvat ॥ 32 ॥
buddhyarthaḥ pādavat ॥ 33 ॥
yadapyuktam — unmānavyapadeśādasti paramiti, tatrābhidhīyate — unmānavyapadeśo'pi na brahmavyatiriktavastvastitvapratipattyarthaḥ । kimarthastarhi ? buddhyarthaḥ, upāsanārtha iti yāvat ; catuṣpādaṣṭāśaphaṁ ṣoḍaśakalamityevaṁrūpā — buddhiḥ kathaṁ nu nāma brahmaṇi sthirā syāditi — vikāradvāreṇa brahmaṇa unmānakalpanaiva kriyate ; na hi avikāre'nante brahmaṇi sarvaiḥ pumbhiḥ śakyā buddhiḥ sthāpayitum , mandamadhyamottamabuddhitvāt puṁsāmiti । pādavat — yathā manaākāśayoradhyātmamadhidaivataṁ ca brahmapratīkayorāmnātayoḥ, catvāro vāgādayo manaḥsambandhinaḥ pādāḥ kalpyante, catvāraśca agnyādaya ākāśasambandhinaḥ — ādhyānāya — tadvat । athavā pādavaditi — yathā kārṣāpaṇe pādavibhāgo vyavahāraprācuryāya kalpyate — na hi sakalenaiva kārṣāpaṇena sarvadā sarve janā vyavahartumīśate, krayavikraye parimāṇāniyamāt — tadvadityarthaḥ ॥ 33 ॥
sthānaviśeṣātprakāśādivat ॥ 34 ॥
iha sūtre dvayorapi sambandhabhedavyapadeśayoḥ parihāro'bhidhīyate । yadapyuktam — sambandhavyapadeśāt bhedavyapadeśācca paramataḥ syāditi, tadapyasat ; yata ekasyāpi sthānaviśeṣāpekṣayā etau vyapadeśāvupapadyete । sambandhavyapadeśe tāvadayamarthaḥ — buddhyādyupādhisthānaviśeṣayogādudbhūtasya viśeṣavijñānasya upādhyupaśame ya upaśamaḥ, sa paramātmanā sambandhaḥ — ityupādhyapekṣayā upacaryate, na parimitatvāpekṣayā । tathā bhedavyapadeśo'pi brahmaṇa upādhibhedāpekṣayaiva upacaryate, na svarūpabhedāpekṣayā । prakāśādivaditi upamopādānam — yathā ekasya prakāśasya sauryasya cāndramasasya vā upādhiyogādupajātaviśeṣasya upādhyupaśamātsambandhavyapadeśo bhavati, upādhibhedācca bhedavyapadeśaḥ ; yathā vā sūcīpāśākāśādiṣūpādhyapekṣayaivaitau sambandhabhedavyapadeśau bhavataḥ — tadvat ॥ 34 ॥
tathā'nyapratiṣedhāt ॥ 36 ॥
anena sarvagatatvamāyāmaśabdādibhyaḥ ॥ 37 ॥
phalamata upapatteḥ ॥ 38 ॥
tasyaiva brahmaṇo vyāvahārikyām īśitrīśitavyavibhāgāvasthāyām , ayamanyaḥ svabhāvo varṇyate । yadetat iṣṭāniṣṭavyāmiśralakṣaṇaṁ karmaphalaṁ saṁsāragocaraṁ trividhaṁ prasiddhaṁ jantūnām , kimetat karmaṇo bhavati, āhosvidīśvarāditi bhavati vicāraṇā । tatra tāvatpratipādyate — phalam ataḥ īśvarāt bhavitumarhati । kutaḥ ? upapatteḥ ; sa hi sarvādhyakṣaḥ sṛṣṭisthitisaṁhārān vicitrān vidadhat deśakālaviśeṣābhijñatvāt karmiṇāṁ karmānurūpaṁ phalaṁ sampādayatītyupapadyate ; karmaṇastu anukṣaṇavināśinaḥ kālāntarabhāvi phalaṁ bhavatītyanupapannam , abhāvādbhāvānutpatteḥ । syādetat — karma vinaśyat svakālameva svānurūpaṁ phalaṁ janayitvā vinaśyati, tatphalaṁ kālāntaritaṁ kartrā bhokṣyata iti ; tadapi na pariśudhyati, prāgbhoktṛsambandhāt phalatvānupapatteḥ — yatkālaṁ hi yat sukhaṁ duḥkhaṁ vā ātmanā bhujyate, tasyaiva loke phalatvaṁ prasiddham ; na hi asambaddhasyātmanā sukhasya duḥkhasya vā phalatvaṁ pratiyanti laukikāḥ । athocyeta — mā bhūtkarmānantaraṁ phalotpādaḥ, karmakāryādapūrvātphalamutpatsyata iti, tadapi nopapadyate, apūrvasyācetanasya kāṣṭhaloṣṭasamasya cetanenāpravartitasya pravṛttyanupapatteḥ, tadastitve ca pramāṇābhāvāt । arthāpattiḥ pramāṇamiti cet , na, īśvarasiddherarthāpattikṣayāt ॥ 38 ॥
dharmaṁ jaiminirata eva ॥ 40 ॥
jaiministvācāryo dharmaṁ phalasya dātāraṁ manyate, ata eva hetoḥ — śruteḥ upapatteśca । śrūyate tāvadayamarthaḥ ‘svargakāmo yajeta’ ityevamādiṣu vākyeṣu ; tatra ca vidhiśruterviṣayabhāvopagamāt yāgaḥ svargasyotpādaka iti gamyate ; anyathā hi ananuṣṭhātṛko yāga āpadyeta ; tatra asya upadeśavaiyarthyaṁ syāt । nanu anukṣaṇavināśinaḥ karmaṇaḥ phalaṁ nopapadyata iti, parityakto'yaṁ pakṣaḥ ; naiṣa doṣaḥ, śrutiprāmāṇyāt — śrutiścet pramāṇam , yathāyaṁ karmaphalasambandhaḥ śruta upapadyate, tathā kalpayitavyaḥ ; na ca anutpādya kimapyapūrvaṁ karma vinaśyat kālāntaritaṁ phalaṁ dātuṁ śaknoti ; ataḥ karmaṇo vā sūkṣmā kāciduttarāvasthā phalasya vā pūrvāvasthā apūrvaṁ nāma astīti tarkyate । upapadyate ca ayamartha uktena prakāreṇa । īśvarastu phalaṁ dadātītyanupapannam , avicitrasya kāraṇasya vicitrakāryānupapatteḥ vaiṣamyanairghṛṇyaprasaṅgāt , tadanuṣṭhānavaiyarthyāpatteśca । tasmāt dharmādeva phalamiti ॥ 40 ॥
pūrvaṁ tu bādarāyaṇo hetuvyapadeśāt ॥ 41 ॥
iti śrīmatparamahaṁsaparivrājakācāryasya śrīgovindabhagavatpūjyapādaśiṣyasya
śrīmacchaṅkarabhagavataḥ kṛtau śārīrakamīmāṁsāsūtrabhāṣye
tṛtīyādhyāyasya dvitīyaḥ pādaḥ ॥
vyākhyātaṁ vijñeyasya brahmaṇaḥ tattvam ;
idānīṁ tu prativedāntaṁ vijñānāni bhidyante,
na veti vicāryate ।
nanu vijñeyaṁ brahma pūrvāparādibhedarahitam ekarasaṁ saindhavaghanavat avadhāritam ;
tatra kuto vijñānabhedābhedacintāvasaraḥ ?
na hi karmabahutvavat brahmabahutvamapi vedānteṣu pratipipādayiṣitamiti śakyaṁ vaktum ,
brahmaṇa ekatvāt ekarūpatvācca ;
na ca ekarūpe brahmaṇi anekarūpāṇi vijñānāni sambhavanti ;
na hi —
anyathā arthaḥ anyathā jñānam —
ityabhrāntaṁ bhavati ;
yadi punaḥ ekasminbrahmaṇi bahūni vijñānāni vedānteṣu pratipipādayiṣitāni,
teṣām ekamabhrāntam ,
bhrāntāni itarāṇīti anāśvāsaprasaṅgo vedānteṣu ;
tasmānna tāvatprativedāntaṁ brahmavijñānabheda āśaṅkituṁ śakyate ।
nāpyasya codanādyaviśeṣādabheda ucyeta,
brahmavijñānasya acodanālakṣaṇatvāt ;
avidhipradhānairhi vastuparyavasāyibhiḥ brahmavākyaiḥ brahmavijñānaṁ janyata ityavocadācāryaḥ ‘tattu samanvayāt’ (bra. sū. 1 । 1 । 4) ityatra ।
tatkathamimāṁ bhedābhedacintāmārabhata iti ॥
taducyate — saguṇabrahmaviṣayā prāṇādiviṣayā ca iyaṁ vijñānabhedābhedacintetyadoṣaḥ । atra hi karmavat upāsanānāṁ bhedābhedau sambhavataḥ ; karmavadeva ca upāsanāni dṛṣṭaphalāni adṛṣṭaphalāni ca ucyante, kramamuktiphalāni ca kānicit samyagdarśanotpattidvāreṇa । teṣu eṣā cintā sambhavati — kiṁ prativedāntaṁ vijñānabhedaḥ, āhosvit neti ॥
tatra pūrvapakṣahetavastāvadupanyasyante — nāmnastāvat bhedapratipattihetutvaṁ prasiddhaṁ jyotirādiṣu ; asti ca atra vedāntāntaravihiteṣu vijñāneṣu anyadanyat nāma — taittirīyakaṁ vājasaneyakaṁ kauthumakaṁ kauṣītakaṁ śāṭyāyanakamityevamādi । tathā rūpabhedo'pi karmabhedasya pratipādakaḥ prasiddhaḥ — ‘vaiśvadevyāmikṣā vājibhyo vājinam’ ityevamādiṣu ; asti ca atra rūpabhedaḥ ; tadyathā — kecicchākhinaḥ pañcāgnividyāyāṁ ṣaṣṭhamaparamagnimāmananti, apare punaḥ pañcaiva paṭhanti ; tathā prāṇasaṁvādādiṣu kecit ūnānvāgādīnāmananti, kecidadhikān । tathā dharmaviśeṣo'pi karmabhedasya pratipādaka āśaṅkitaḥ kārīryādiṣu ; asti ca atra dharmaviśeṣaḥ ; yathā ātharvaṇikānāṁ śirovratamiti । evaṁ punaruktyādayo'pi bhedahetavaḥ yathāsambhavaṁ vedāntāntareṣu yojayitavyāḥ । tasmāt prativedāntaṁ vijñānabheda ityevaṁ prāpte, brūmaḥ —
sarvavedāntapratyayaṁ codanādyaviśeṣāt ॥ 1 ॥
sarvavedāntapratyayāni vijñānāni tasmin tasmin vedānte tāni tānyeva bhavitumarhanti ।
kutaḥ ?
codanādyaviśeṣāt ;
ādigrahaṇena śākhāntarādhikaraṇasiddhāntasūtroditā abhedahetava ihākṛṣyante —
saṁyogarūpacodanākhyā'viśeṣādityarthaḥ ।
yathā ekasminnagnihotre śākhābhede'pi puruṣaprayatnastādṛśa eva codyate —
juhuyāditi,
evam ‘yo ha vai jyeṣṭhaṁ ca śreṣṭhaṁ ca veda’ (chā. u. 5 । 1 । 1) iti vājasaneyināṁ chandogānāṁ ca tādṛśyeva codanā ।
prayojanasaṁyogo'pyaviśiṣṭa eva —
‘jyeṣṭhaśca śreṣṭhaśca svānāṁ bhavati’ (bṛ. u. 6 । 1 । 1) iti ।
rūpamapyubhayatra tadeva vijñānasya,
yaduta jyeṣṭhaśreṣṭhādiviśeṣaṇānvitaṁ prāṇatattvam —
yathā ca dravyadevate yāgasya rūpam ,
evaṁ vijñeyaṁ rūpaṁ vijñānasya ;
tena hi tat rūpyate ।
samākhyāpi saiva —
prāṇavidyeti ।
tasmāt sarvavedāntapratyayatvaṁ vijñānānām ।
evaṁ pañcāgnividyā vaiśvānaravidyā śāṇḍilyavidyetyevamādiṣvapi yojayitavyam ।
ye tu nāmarūpādayo bhedahetvābhāsāḥ,
te prathama eva kāṇḍe ‘
na nāmnā syādacodanābhidhānatvāt’
ityārabhya parihṛtāḥ ॥ 1 ॥
ihāpi kañcidviśeṣamāśaṅkya pariharati —
bhedānneti cennaikasyāmapi ॥ 2 ॥
syādetat —
sarvavedāntapratyayatvaṁ vijñānānāṁ guṇabhedāt nopapadyate ;
tathā hi —
vājasaneyinaḥ pañcāgnividyāṁ prastutya ṣaṣṭhamaparamagnimāmananti —
‘tasyāgnirevāgnirbhavati’ (bṛ. u. 6 । 2 । 14) ityādinā ;
chandogāstu taṁ na āmananti,
pañcasaṁkhyayaiva ca te upasaṁharanti —
‘atha ha ya etānevaṁ paṁcāgnīnveda’ (chā. u. 5 । 10 । 10) iti ।
yeṣāṁ ca sa guṇo'sti,
yeṣāṁ ca nāsti,
kathamubhayeṣāmekā vidyopapadyeta ?
na ca atra guṇopasaṁhāraḥ śakyate pratyetum ,
pañcasaṁkhyāvirodhāt ।
tathā prāṇasaṁvāde śreṣṭhāt anyān caturaḥ prāṇān vākcakṣuḥśrotramanāṁsi chandogā āmananti ;
vājasaneyinastu pañcamamapyāmananti —
‘reto vai prajāpatiḥ prajāyate ha prajayā paśubhirya evaṁ veda’ (bṛ. u. 6 । 1 । 6) iti ;
āvāpodvāpabhedācca vedyabhedo bhavati,
vedyabhedācca vidyābhedaḥ,
dravyadevatābhedādiva yāgasyeti cet —
naiṣa doṣaḥ ;
yata ekasyāmapi vidyāyāmevaṁjātīyako guṇabheda upapadyate ;
yadyapi ṣaṣṭhasyāgnerupasaṁhāro na sambhavati,
tathāpi dyuprabhṛtīnāṁ pañcānāmagnīnām ubhayatra pratyabhijñāyamānatvāt na vidyābhedo bhavitumarhati ;
na hi ṣoḍaśigrahaṇāgrahaṇayoratirātro bhidyate ।
paṭhyate'pi ca ṣaṣṭho'gniḥ chandogaiḥ —
‘taṁ pretaṁ diṣṭamito'gnaya eva haranti’ (chā. u. 5 । 9 । 2) iti ;
vājasaneyinastu sāmpādikeṣu pañcasvagniṣu anuvṛttāyāḥ samiddhūmādikalpanāyā nivṛttaye ‘tasyāgnirevāgnirbhavati samitsamit’ (bṛ. u. 6 । 2 । 14) ityādi samāmananti ;
sa nityānuvādaḥ ;
athāpyupāsanārtha eṣa vādaḥ,
tathāpi sa guṇaḥ śakyate chandogairapyupasaṁhartum ।
na ca atra pañcasaṁkhyāvirodha āśaṅkyaḥ ;
sāmpādikāgnyabhiprāyā hi eṣā pañcasaṁkhyā nityānuvādabhūtā,
na vidhisamavāyinī —
ityadoṣaḥ ।
evaṁ prāṇasaṁvādādiṣvapi adhikasya guṇasya itaratropasaṁhāro na virudhyate ।
na ca āvāpodvāpabhedādvedyabhedo vidyābhedaśca āśaṅkyaḥ,
kasyacidvedyāṁśasya āvāpodvāpayorapi bhūyaso vedyarāśerabhedāvagamāt ।
tasmādaikavidyameva ॥ 2 ॥
svādhyāyasya tathātvena hi samācāre'dhikārācca savavacca tanniyamaḥ ॥ 3 ॥
yadapyuktam —
ātharvaṇikānāṁ vidyāṁ prati śirovratādyapekṣaṇāt anyeṣāṁ ca tadanapekṣaṇāt vidyābheda iti,
tatpratyucyate ।
svādhyāyasya eṣa dharmaḥ,
na vidyāyāḥ ।
kathamidamavagamyate ?
yataḥ,
tathātvena svādhyāyadharmatvena,
samācāre vedavratopadeśapare granthe,
ātharvaṇikāḥ ‘
idamapi vedavratatvena vyākhyātam’
iti samāmananti ;
‘naitadacīrṇavrato'dhīte’ (mu. u. 3 । 2 । 11) iti ca adhikṛtaviṣayādetacchabdāt adhyayanaśabdācca svopaniṣadadhyayanadharma eva eṣa iti nirdhāryate ।
nanu ‘teṣāmevaitāṁ brahmavidyāṁ vadeta śirovrataṁ vidhivadyaistu cīrṇam’ (mu. u. 3 । 2 । 10) iti brahmavidyāsaṁyogaśravaṇāt ,
ekaiva sarvatra brahmavidyeti,
saṅkīryeta eṣa dharmaḥ —
na,
tatrāpi etāmiti prakṛtapratyavamarśāt ;
prakṛtatvaṁ ca brahmavidyāyāḥ granthaviśeṣāpekṣam —
iti granthaviśeṣasaṁyogyeva eṣa dharmaḥ ।
savavacca tanniyama iti nidarśananirdeśaḥ —
yathā ca savāḥ sapta sauryādayaḥ śataudanaparyantāḥ vedāntaroditatretāgnyanabhisambandhāt ātharvaṇoditaikāgnyabhisambandhācca ātharvaṇikānāmeva niyamyante,
tathaiva ayamapi dharmaḥ svādhyāyaviśeṣasambandhāt tatraiva niyamyate ।
tasmādapyanavadyaṁ vidyaikatvam ॥ 3 ॥
upasaṁhāro'rthābhedādvidhiśeṣavatsamāne ca ॥ 5 ॥
idaṁ prayojanasūtram । sthite caivaṁ sarvavedāntapratyayatve sarvavijñānānām , anyatroditānāṁ vijñānaguṇānām , anyatrāpi samāne vijñāne upasaṁhāro bhavati ; arthābhedāt — ya eva hi teṣāṁ guṇānāmekatra artho viśiṣṭavijñānopakāraḥ, sa eva anyatrāpi ; ubhayatrāpi hi tadevaikaṁ vijñānam ; tasmādupasaṁhāraḥ । vidhiśeṣavat — yathā vidhiśeṣāṇāmagnihotrādidharmāṇām , tadeva ekamagnihotrādi karma sarvatreti, arthābhedāt upasaṁhāraḥ ; evamihāpi । yadi hi vijñānabhedo bhavet , tato vijñānāntaranibaddhatvādguṇānām , prakṛtivikṛtibhāvābhāvācca na syādupasaṁhāraḥ ; vijñānaikatve tu naivamiti । asyaiva tu prayojanasūtrasya prapañcaḥ ‘sarvābhedāt’ ityārabhya bhaviṣyati ॥ 5 ॥
anyathātvaṁ śabdāditi cennāviśeṣāt ॥ 6 ॥
vājasaneyake ‘te ha devā ūcurhantāsurānyajña udgīthenātyayāmeti’ (bṛ. u. 1 । 3 । 1) ‘te ha vācamūcustvaṁ na udgāya’ (bṛ. u. 1 । 3 । 2) iti prakramya,
vāgādīnprāṇān asurapāpmaviddhatvena ninditvā,
mukhyaprāṇaparigrahaḥ paṭhyate —
‘atha hemamāsanyaṁ prāṇamūcustvaṁ na udgāyeti tatheti tebhya eṣa prāṇa udagāyat’ (bṛ. u. 1 । 3 । 7) iti ।
tathā chāndogye'pi ‘taddha devā udgīthamājahruranenainānabhibhaviṣyāmaḥ’ (chā. u. 1 । 2 । 1) iti prakramya,
itarānprāṇān asurapāpmaviddhatvena ninditvā,
tathaiva mukhyaprāṇaparigrahaḥ paṭhyate —
‘atha ha ya evāyaṁ mukhyaḥ prāṇastamudgīthamupāsāñcakrire’ (chā. u. 1 । 2 । 7) iti ।
ubhayatrāpi ca prāṇapraśaṁsayā prāṇavidyāvidhiradhyavasīyate ।
tatra saṁśayaḥ —
kimatra vidyābhedaḥ syāt ,
āhosvit vidyaikatvamiti ।
kiṁ tāvatprāptam ?
pūrveṇa nyāyena vidyaikatvamiti ।
nanu na yuktaṁ vidyaikatvam ,
prakramabhedāt ;
anyathā hi prakramante vājasaneyinaḥ,
anyathā chandogāḥ —
‘tvaṁ na udgāya’ (bṛ. u. 1 । 3 । 2) iti vājasaneyina udgīthasya kartṛtvena prāṇamāmananti,
chandogāstu udgīthatvena ‘tamudgīthamupāsāñcakrire’ (chā. u. 1 । 2 । 7) iti,
tatkathaṁ vidyaikatvaṁ syāditi cet —
naiṣa doṣaḥ ;
na hi etāvatā viśeṣeṇa vidyaikatvam apagacchati,
aviśeṣasyāpi bahutarasya pratīyamānatvāt ;
tathā hi —
devāsurasaṅgrāmopakramatvam ,
asurātyayābhiprāyaḥ,
udgīthopanyāsaḥ,
vāgādisaṅkīrtanam ,
tannindayā mukhyaprāṇavyapāśrayaḥ,
tadvīryācca asuravidhvaṁsanam aśmaloṣṭanidarśanena —
ityevaṁ bahavo'rthā ubhayatrāpyaviśiṣṭāḥ pratīyante ।
vājasaneyake'pi ca udgīthasāmānādhikaraṇyaṁ prāṇasya śrutam —
‘eṣa u vā udgīthaḥ’ (bṛ. u. 1 । 3 । 23) iti ।
tasmācchāndogye'pi kartṛtvaṁ lakṣayitavyam ।
tasmācca vidyaikatvamiti ॥ 6 ॥
na vā prakaraṇabhedātparovarīyastvādivat ॥ 7 ॥
na vā vidyaikatvamatra nyāyyam ;
vidyābheda eva atra nyāyyaḥ ।
kasmāt ?
prakaraṇabhedāt ,
prakramabhedādityarthaḥ ;
tathā hi iha prakramabhedo dṛśyate —
chāndogye tāvat —
‘omityetadakṣaramudgīthamupāsīta’ (chā. u. 1 । 1 । 1) ityevamudgīthāvayavasya oṁkārasya upāsyatvaṁ prastutya,
rasatamatvādiguṇopavyākhyānaṁ tatra kṛtvā,
‘khalvetasyaivākṣarasyopavyākhyānaṁ bhavati’ (chā. u. 1 । 1 । 10) iti punarapi tameva udgīthāvayavamoṁkāramanuvartya,
devāsurākhyāyikādvāreṇa tam ‘prāṇamudgīthamupāsāñcakrire’ (chā. u. 1 । 2 । 2) ityāha ;
tatra yadi udgīthaśabdena sakalā bhaktirabhipreyeta,
tasyāśca kartā udgātā ṛtvik,
tata upakramaścoparudhyeta,
lakṣaṇā ca prasajyeta ;
upakramatantreṇa ca ekasminvākye upasaṁhāreṇa bhavitavyam ;
tasmāt atra tāvat udgīthāvayave oṁkāre prāṇadṛṣṭirupadiśyate —
vājasaneyake tu udgīthaśabdena avayavagrahaṇe kāraṇābhāvāt sakalaiva bhaktirāvedyate ;
‘tvaṁ na udgāya’ (bṛ. u. 1 । 3 । 2) ityapi tasyāḥ kartā udgātā ṛtvik prāṇatvena nirūpyata iti —
prasthānāntaram ।
yadapi tatra udgīthasāmānādhikaraṇyaṁ prāṇasya,
tadapi udgātṛtvenaiva didarśayiṣitasya prāṇasya sarvātmatvapratipādanārthamiti na vidyaikatvamāvahati ।
sakalabhaktiviṣaya eva ca tatrāpi udgīthaśabda iti vaiṣamyam ।
na ca prāṇasyodgātṛtvam asambhavena hetunā parityajyate,
udgīthabhāvavat udgātṛbhāvasyāpi upāsanārthatvena upadiśyamānatvāt ;
prāṇavīryeṇaiva ca udgātā audgātraṁ karotīti nāstyasambhavaḥ ;
tathā ca tatraiva śrāvitam —
‘vācā ca hyeva sa prāṇena codagāyat’ (bṛ. u. 1 । 3 । 24) iti ।
na ca vivakṣitārthabhede'vagamyamāne vākyacchāyānukāramātreṇa samānārthatvamadhyavasātuṁ yuktam ;
tathā hi —
abhyudayavākye paśukāmavākye ca ‘
tredhā taṇḍulānvibhajedye madhyamāḥ syustānagnaye dātre puroḍāśamaṣṭākapālaṁ kuryāt’
ityādinirdeśasāmye'pi,
upakramabhedāt abhyudayavākye devatāpanayo'dhyavasitaḥ,
paśukāmavākye tu yāgavidhiḥ —
tathā ihāpi upakramabhedāt vidyābhedaḥ ।
parovarīyastvādivat —
yathā paramātmadṛṣṭyadhyāsasāmye'pi,
‘ākāśo hyevaibhyo jyāyānākāśaḥ parāyaṇam’ (chā. u. 1 । 9 । 1) ‘sa eṣa parovarīyānudgīthaḥ sa eṣo'nantaḥ’ (chā. u. 1 । 9 । 2) iti parovarīyastvaguṇaviśiṣṭam udgīthopāsanam akṣyādityādigatahiraṇyaśmaśrutvādiguṇaviśiṣṭodgīthopāsanāt bhinnam ;
na ca itaretaraguṇopasaṁhāra ekasyāmapi śākhāyām —
tadvat śākhāntarastheṣvapi evaṁjātīyakeṣu upāsaneṣviti ॥ 7 ॥
saṁjñātaścettaduktamasti tu tadapi ॥ 8 ॥
athocyeta —
saṁjñaikatvāt vidyaikatvamatra nyāyyam ,
udgīthavidyetyubhayatrāpi ekā saṁjñeti,
tadapi nopapadyate ;
uktaṁ hyetat —
‘na vā prakaraṇabhedātparovarīyastvādivat’ (bra. sū. 3 । 3 । 7) iti ;
tadeva ca atra nyāyyataram ।
śrutyakṣarānugataṁ hi tat ।
saṁjñaikatvaṁ tu śrutyakṣarabāhyam udgīthaśabdamātrayogāt laukikairvyavahartṛbhirupacaryate ।
asti ca etatsaṁjñaikatvaṁ prasiddhabhedeṣvapi parovarīyastvādyupāsaneṣu —
udgīthavidyeti ;
tathā prasiddhabhedānāmapi agnihotradarśapūrṇamāsādīnāṁ kāṭhakaikagranthaparipaṭhitānāṁ kāṭhakasaṁjñaikatvaṁ dṛśyate,
tathehāpi bhaviṣyati ।
yatra tu nāsti kaścit evaṁjātīyako bhedahetuḥ,
tatra bhavatu saṁjñaikatvāt vidyaikatvam —
yathā saṁvargavidyādiṣu ॥ 8 ॥
vyāpteśca samañjasam ॥ 9 ॥
‘omityetadakṣaramudgīthamupāsīta’ (chā. u. 1 । 1 । 1) ityatra akṣarodgīthaśabdayoḥ sāmānādhikaraṇye śrūyamāṇe adhyāsāpavādaikatvaviśeṣaṇapakṣāṇāṁ pratibhāsanāt katamo'tra pakṣo nyāyyaḥ syāditi vicāraḥ ।
tatra adhyāso nāma —
dvayorvastunoḥ anivartitāyāmeva anyatarabuddhau anyatarabuddhiradhyasyate ;
yasmin itarabuddhiradhyasyate,
anuvartata eva tasmin tadbuddhiḥ,
adhyastetarabuddhāvapi —
yathā nāmni brahmabuddhāvadhyasyamānāyāmapi anuvartata eva nāmabuddhiḥ,
na brahmabuddhyā nivartate —
yathā vā pratimādiṣu viṣṇvādibuddhyadhyāsaḥ —
evamihāpi akṣare udgīthabuddhiradhyasyeta,
udgīthe vā akṣarabuddhiriti ।
apavādo nāma —
yatra kasmiṁścidvastuni pūrvaniviṣṭāyāṁ mithyābuddhau niścitāyām ,
paścādupajāyamānā yathārthā buddhiḥ pūrvaniviṣṭāyā mithyābuddheḥ nivartikā bhavati —
yathā dehendriyasaṅghāte ātmabuddhiḥ,
ātmanyeva ātmabuddhyā paścādbhāvinyā ‘tattvamasi’ (chā. u. 6 । 8 । 7) ityanayā yathārthabuddhyā nivartyate —
yathā vā digbhrāntibuddhiḥ digyāthātmyabuddhyā nivartyate —
evamihāpi akṣarabuddhyā udgīthabuddhirnivartyeta,
udgīthabuddhyā vā akṣarabuddhiriti ।
ekatvaṁ tu akṣarodgīthaśabdayoranatiriktārthavṛttitvam —
yathā dvijottamo brāhmaṇo bhūmideva iti ।
viśeṣaṇaṁ punaḥ sarvavedavyāpina omityetasyākṣarasya grahaṇaprasaṅge audgātraviśeṣasya samarpaṇam —
yathā nīlaṁ yadutpalam tadānayeti,
evamihāpi udgītho ya oṁkāraḥ tamupāsīteti ।
evametasminsāmānādhikaraṇyavākye vimṛśyamāne,
ete pakṣāḥ pratibhānti ;
tatrānyatamanirdhāraṇakāraṇābhāvāt anirdhāraṇaprāptau idamucyate —
vyāpteśca samañjasamiti ।
caśabdo'yaṁ tuśabdasthānaniveśī pakṣatrayavyāvartanaprayojanaḥ ।
tadiha trayaḥ pakṣāḥ sāvadyā iti paryudasyante ;
viśeṣaṇapakṣa evaiko niravadya ityupādīyate ।
tatrādhyāse tāvat —
yā buddhiḥ itaratra adhyasyate,
tacchabdasya lakṣaṇāvṛttitvaṁ prasajyeta,
tatphalaṁ ca kalpyeta ;
śrūyata eva phalam ‘āpayitā ha vai kāmānāṁ bhavati’ (chā. u. 1 । 1 । 7) ityādi,
iti cet —
na,
tasya anyaphalatvāt ;
āptyādidṛṣṭiphalaṁ hi tat ,
nodgīthādhyāsaphalam ।
apavāde'pi samānaḥ phalābhāvaḥ ।
mithyājñānanivṛttiḥ phalamiti cet ,
na ;
puruṣārthopayogānavagamāt ;
na ca kadācidapi oṁkārāt oṁkārabuddhirnivarteta,
udgīthādvā udgīthabuddhiḥ ;
na cedaṁ vākyaṁ vastutattvapratipādanaparam ,
upāsanāvidhiparatvāt ।
nāpi ekatvapakṣaḥ saṅgacchate ;
niṣprayojanaṁ hi tadā śabdadvayoccāraṇaṁ syāt ,
ekenaiva vivakṣitārthasamarpaṇāt ।
na ca hautraviṣaye ādhvaryavaviṣaye vā akṣare oṁkāraśabdavācye udgīthaśabdaprasiddhirasti,
nāpi sakalāyām sāmno dvitīyāyāṁ bhaktau udgīthaśabdavācyāyām oṁkāraśabdaprasiddhiḥ,
yenānatiriktārthatā syāt ।
pariśeṣādviśeṣaṇapakṣaḥ parigṛhyate,
vyāpteḥ sarvavedasādhāraṇyāt ;
sarvavyāpyakṣaramiha mā prasañji —
ityata udgīthaśabdena akṣaraṁ viśeṣyate —
kathaṁ nāma udgīthāvayavabhūta oṁkāro gṛhyeteti ।
nanvasminnapi pakṣe samānā lakṣaṇā,
udgīthaśabdasya avayavalakṣaṇārthatvāt ;
satyamevametat ;
lakṣaṇāyāmapi tu sannikarṣaviprakarṣau bhavata eva ;
adhyāsapakṣe hi arthāntarabuddhirarthāntare nikṣipyata iti viprakṛṣṭā lakṣaṇā,
viśeṣaṇapakṣe tu avayavivacanena śabdena avayavaḥ samarpyata iti sannikṛṣṭā ;
samudāyeṣu hi pravṛttāḥ śabdā avayaveṣvapi vartamānā dṛṣṭāḥ paṭagrāmādiṣu ।
ataśca vyāpterhetoḥ ‘
omityetadakṣaram’
ityetasya ‘
udgītham’
ityetadviśeṣaṇamiti samañjasametat ,
niravadyamityarthaḥ ॥ 9 ॥
sarvābhedādanyatreme ॥ 10 ॥
vājināṁ chandogānāṁ ca prāṇasaṁvāde śraiṣṭhyaguṇānvitasya prāṇasya upāsyatvamuktam ;
vāgādayo'pi hi tatra vasiṣṭhatvādiguṇānvitā uktāḥ ;
te ca guṇāḥ prāṇe punaḥ pratyarpitāḥ —
‘yadvā ahaṁ vasiṣṭhāsmi tvaṁ tadvasiṣṭho'si’ (bṛ. u. 6 । 1 । 14) ityādinā ।
anyeṣāmapi tu śākhināṁ kauṣītakiprabhṛtīnāṁ prāṇasaṁvādeṣu ‘athāto niḥśreyasādānametā ha vai devatā ahaṁśreyase vivadamānāḥ’ (kau. u. 2 । 14) ityevaṁjātīyakeṣu prāṇasya śraiṣṭhyamuktam ,
na tvime vasiṣṭhatvādayo'pi guṇā uktāḥ ।
tatra saṁśayaḥ —
kimime vasiṣṭhatvādayo guṇāḥ kvaciduktā anyatrāpi asyeran ,
uta nāsyeranniti ।
tatra prāptaṁ tāvat —
nāsyeranniti ।
kutaḥ ?
evaṁśabdasaṁyogāt ; ‘
atho ya evaṁ vidvānprāṇe niḥśreyasaṁ viditvā’
iti hi tatra tatra evaṁśabdena vedyaṁ vastu nivedyate ;
evaṁśabdaśca sannihitāvalambanaḥ na śākhāntaraparipaṭhitam evaṁjātīyakaṁ guṇajātaṁ śaknoti nivedayitum ;
tasmāt svaprakaraṇasthaireva guṇairnirākāṅkṣatvamityevaṁ prāpte pratyāha —
asyeran ime guṇāḥ kvaciduktā vasiṣṭhatvādayaḥ anyatrāpi । kutaḥ ? sarvābhedāt — sarvatraiva hi tadeva ekaṁ prāṇavijñānamabhinnaṁ pratyabhijñāyate, prāṇasaṁvādādisārūpyāt ; abhede ca vijñānasya katham ime guṇāḥ kvaciduktā anyatra na asyeran । nanu evaṁśabdaḥ tatra tatra bhedena evaṁjātīyakaṁ guṇajātaṁ vedyatvāya samarpayatītyuktam ; atrocyate — yadyapi kauṣītakibrāhmaṇagatena evaṁśabdena vājasaneyibrāhmaṇagataṁ guṇajātam asaṁśabditam asannihitatvāt , tathāpi tasminneva vijñāne vājasaneyibrāhmaṇagatena evaṁśabdena tat saṁśabditamiti — na paraśākhāgatamapi abhinnavijñānāvabaddhaṁ guṇajātaṁ svaśākhāgatādviśiṣyate ; na caivaṁ sati śrutahāniḥ aśrutakalpanā vā bhavati ; ekasyāmapi hi śākhāyāṁ śrutā guṇāḥ śrutā eva sarvatra bhavanti, guṇavato bhedābhāvāt ; na hi devadattaḥ śauryādiguṇatvena svadeśe prasiddhaḥ deśāntaraṁ gataḥ taddeśyairavibhāvitaśauryādiguṇo'pi atadguṇo bhavati ; yathā ca tatra paricayaviśeṣāt deśāntare'pi devadattaguṇā vibhāvyante, evam abhiyogaviśeṣāt śākhāntare'pyupāsyā guṇāḥ śākhāntare'pyasyeran । tasmādekapradhānasambaddhā dharmā ekatrāpyucyamānāḥ sarvatraiva upasaṁhartavyā iti ॥ 10 ॥
ānandādayaḥ pradhānasya ॥ 11 ॥
brahmasvarūpapratipādanaparāsu śrutiṣu ānandarūpatvaṁ vijñānaghanatvaṁ sarvagatatvaṁ sarvātmatvamityevaṁjātīyakā brahmaṇo dharmāḥ kvacit kecit śrūyante । teṣu saṁśayaḥ — kimānandādayo brahmadharmāḥ yatra yāvantaḥ śrūyante tāvanta eva tatra pratipattavyāḥ, kiṁ vā sarve sarvatreti । tatra yathāśrutivibhāgaṁ dharmapratipattau prāptāyām , idamucyate — ānandādayaḥ pradhānasya brahmaṇo dharmāḥ sarve sarvatra pratipattavyāḥ । kasmāt ? sarvābhedādeva — sarvatra hi tadeva ekaṁ pradhānaṁ viśeṣyaṁ brahma na bhidyate ; tasmāt sārvatrikatvaṁ brahmadharmāṇām — tenaiva pūrvādhikaraṇoditena devadattaśauryādinidarśanena ॥ 11 ॥
priyaśirastvādyaprāptirupacayāpacayau hi bhede ॥ 12 ॥
priyaśirastvādīnāṁ dharmāṇāṁ taittirīyake āmnātānāṁ nāsti anyatra prāptiḥ,
yatkāraṇam —
priyaṁ modaḥ pramoda ānanda ityete —
parasparāpekṣayā bhoktrantarāpekṣayā ca upacitāpacitarūpā upalabhyante ;
upacayāpacayau ca sati bhede sambhavataḥ ;
nirbhedaṁ tu brahma ‘ekamevādvitīyam’ (chā. u. 6 । 2 । 1) ityādiśrutibhyaḥ ।
na ca ete priyaśirastvādayo brahmadharmāḥ ;
kośadharmāstu ete ityupadiṣṭamasmābhiḥ ‘ānandamayo'bhyāsāt’ (bra. sū. 1 । 1 । 12) ityatra ।
api ca parasmin brahmaṇi cittāvatāropāyamātratvena ete parikalpyante,
na draṣṭavyatvena ;
evamapi sutarāmanyatrāprāptiḥ priyaśirastvādīnām ।
brahmadharmāṁstu etānkṛtvā nyāyamātramidam ācāryeṇa pradarśitam —
priyaśirastvādyaprāptiriti ;
sa ca nyāyaḥ anyeṣu niściteṣu brahmadharmeṣu upāsanāyopadiśyamāneṣu netavyaḥ —
saṁyadvāmatvādiṣu satyakāmatvādiṣu ca ;
teṣu hi satyapi upāsyasya brahmaṇa ekatve,
prakramabhedādupāsanābhede sati,
na anyonyadharmāṇām anyonyatra prāptiḥ ;
yathā ca dve nāryau ekaṁ nṛpatimupāsāte —
chatreṇa anyā cāmareṇa anyā —
tatropāsyaikatve'pi upāsanabhedo dharmavyavasthā ca bhavati —
evamihāpīti ।
upacitāpacitaguṇatvaṁ hi sati bhedavyavahāre saguṇe brahmaṇyupapadyate,
na nirguṇe parasminbrahmaṇi ।
ato na satyakāmatvādīnāṁ dharmāṇāṁ kvacicchrutānāṁ sarvatra prāptirityarthaḥ ॥ 12 ॥
itare tvarthasāmānyāt ॥ 13 ॥
itare tu ānandādayo dharmā brahmasvarūpapratipādanāyaiva ucyamānāḥ, arthasāmānyāt pratipādyasya brahmaṇo dharmiṇa ekatvāt , sarve sarvatra pratīyeranniti vaiṣamyam — pratipattimātraprayojanā hi te iti ॥ 13 ॥
ādhyānāya prayojanābhāvāt ॥ 14 ॥
puruṣa eva hi ebhyaḥ sarvebhyaḥ paraḥ pratipādyata iti yuktam ,
na pratyekameṣāṁ paratvapratipādanam ।
kasmāt ?
prayojanābhāvāt ;
na hi itareṣu paratvena pratipanneṣu kiñcitprayojanaṁ dṛśyate,
śrūyate vā ;
puruṣe tu indriyādibhyaḥ parasmin sarvānarthavrātātīte pratipanne dṛśyate prayojanam ,
mokṣasiddhiḥ ;
tathā ca śrutiḥ —
‘nicāyya taṁ mṛtyumukhātpramucyate’ (ka. u. 1 । 3 । 15) iti ।
api ca parapratiṣedhena kāṣṭhāśabdena ca puruṣaviṣayamādaraṁ darśayan puruṣapratipattyarthaiva pūrvāparapravāhoktiriti darśayati ।
ādhyānāyeti —
ādhyānapūrvakāya samyagdarśanāyetyarthaḥ ;
samyagdarśanārthameva hi iha ādhyānamupadiśyate,
na tu ādhyānameva svapradhānam ॥ 14 ॥
ātmagṛhītiritaravaduttarāt ॥ 16 ॥
aitareyake śrūyate —
‘ātmā vā idameka evāgra āsīnnānyatkiñcana miṣatsa īkṣata lokānnu sṛjā iti’ (ai. u. 1 । 1 । 1) ‘sa imāṅllokānasṛjatāmbho marīcīrmaramāpaḥ’ (ai. u. 1 । 1 । 2) ityādi ।
tatra saṁśayaḥ —
kiṁ para evātmā iha ātmaśabdenābhilapyate,
uta anyaḥ kaściditi ।
kiṁ tāvatprāptam ?
na paramātmā iha ātmaśabdābhilapyo bhavitumarhatīti ।
kasmāt ?
vākyānvayadarśanāt ।
nanu vākyānvayaḥ sutarāṁ paramātmaviṣayo dṛśyate,
prāgutpatteḥ ātmaikatvāvadhāraṇāt ,
īkṣaṇapūrvakasraṣṭṛtvavacanācca ;
netyucyate,
lokasṛṣṭivacanāt —
paramātmani hi sraṣṭari parigṛhyamāṇe,
mahābhūtasṛṣṭiḥ ādau vaktavyā ;
lokasṛṣṭistu iha ādāvucyate ;
lokāśca mahābhūtasanniveśaviśeṣāḥ ;
tathā ca ambhaḥprabhṛtīn lokatvenaiva nirbravīti —
‘ado'mbhaḥ pareṇa divam’ (ai. u. 1 । 1 । 2) ityādinā ।
lokasṛṣṭiśca parameśvarādhiṣṭhitena apareṇa kenacidīśvareṇa kriyata iti śrutismṛtyorupalabhyate ;
tathā hi śrutirbhavati —
‘ātmaivedamagra āsītpuruṣavidhaḥ’ (bṛ. u. 1 । 4 । 1) ityādyā ;
smṛtirapi — ‘
sa vai śarīrī prathamaḥ sa vai puruṣa ucyate ।
ādikartā sa bhūtānāṁ brahmāgre samavartata’
iti ;
aitareyiṇo'pi ‘
athāto retasaḥ sṛṣṭiḥ prajāpate reto devāḥ’
ityatra pūrvasminprakaraṇe prajāpatikartṛkāṁ vicitrāṁ sṛṣṭimāmananti ;
ātmaśabdo'pi tasminprayujyamāno dṛśyate —
‘ātmaivedamagra āsītpuruṣavidhaḥ’ (bṛ. u. 1 । 4 । 1) ityatra ।
ekatvāvadhāraṇamapi prāgutpatteḥ svavikārāpekṣamupapadyate ;
īkṣaṇamapi tasya cetanatvābhyupagamādupapannam ।
api ca ‘
tābhyo gāmānayat’ ‘
tābhyo'śvamānayat’ ‘
tābhyaḥ puruṣamānayat’ ‘
tā abruvan’
ityevaṁjātīyako bhūyān vyāpāraviśeṣaḥ laukikeṣu viśeṣavatsu ātmasu prasiddhaḥ ihānugamyate ।
tasmāt viśeṣavāneva kaścidiha ātmā syādityevaṁ prāpte brūmaḥ —
anvayāditi cetsyādavadhāraṇāt ॥ 17 ॥
aparā yojanā —
ātmagṛhītiritaravaduttarāt ।
vājasaneyake ‘katama ātmeti yo'yaṁ vijñānamayaḥ prāṇeṣu hṛdyantarjyotiḥ puruṣaḥ’ (bṛ. u. 4 । 3 । 7) ityātmaśabdenopakramya,
tasyaiva sarvasaṅgavinirmuktatvapratipādanena brahmātmatāmavadhārayati ;
tathā hi upasaṁharati —
‘sa vā eṣa mahānaja ātmā'jaro'maro'mṛto'bhayo brahma’ (bṛ. u. 4 । 4 । 25) iti ।
chāndogye tu ‘sadeva somyedamagra āsīdekamevādvitīyam’ (chā. u. 6 । 2 । 1) iti antareṇaivātmaśabdam upakramya udarke ‘sa ātmā tattvamasi’ (chā. u. 6 । 8 । 7) iti tādātmyamupadiśati ।
tatra saṁśayaḥ —
tulyārthatvaṁ kimanayorāmnānayoḥ syāt ,
atulyārthatvaṁ veti ।
atulyārthatvamiti tāvat prāptam ,
atulyatvādāmnānayoḥ ;
na hi āmnānavaiṣamye sati arthasāmyaṁ yuktaṁ pratipattum ,
āmnānatantratvādarthaparigrahasya ;
vājasaneyake ca ātmaśabdopakramāt ātmatattvopadeśa iti gamyate ;
chāndogye tu upakramaviparyayāt upadeśaviparyayaḥ ।
nanu chandogānāmapi astyudarke tādātmyopadeśa ityuktam ;
satyamuktam ,
upakramatantratvādupasaṁhārasya,
tādātmyasampattiḥ sā —
iti manyate ।
tathā prāpte,
abhidhīyate —
ātmagṛhītiḥ ‘sadeva somyedamagra āsīt’ (chā. u. 6 । 2 । 1) ityatra cchandogānāmapi bhavitumarhati ;
itaravat —
yathā ‘katama ātmā’ (bṛ. u. 4 । 3 । 7) ityatra vājasaneyināmātmagṛhītiḥ,
tathaiva ।
kasmāt ?
uttarāt tādātmyopadeśāt ।
anvayāditi cetsyādavadhāraṇāt —
yaduktam ,
upakramānvayāt upakrame ca ātmaśabdaśravaṇābhāvāt na ātmagṛhītiriti,
tasya kaḥ parihāra iti cet ,
so'bhidhīyate —
syādavadhāraṇāditi ।
bhavedupapannā iha ātmagṛhītiḥ,
avadhāraṇāt ;
tathā hi —
‘yenāśrutaꣳ śrutaṁ bhavatyamataṁ matamavijñātaṁ vijñātam’ (chā. u. 6 । 1 । 3) ityekavijñānena sarvavijñānamavadhārya,
tatsampipādayiṣayā ‘
sadeva’
ityāha ;
tacca ātmagṛhītau satyāṁ sampadyate ;
anyathā hi,
yo'yaṁ mukhya ātmā sa na vijñāta iti,
naiva sarvavijñānaṁ sampadyeta ।
tathā prāgutpatteḥ ekatvāvadhāraṇam ,
jīvasya ca ātmaśabdena parāmarśaḥ,
svāpāvasthāyāṁ ca tatsvabhāvasampattikathanam ,
paricodanāpūrvakaṁ ca punaḥ punaḥ ‘tattvamasi’ (chā. u. 6 । 8 । 7) ityavadhāraṇam —
iti ca sarvametat tādātmyapratipādanāyāmeva avakalpate,
na tādātmyasampādanāyām ।
na ca atra upakramatantratvopanyāso nyāyyaḥ ;
na hi upakrame ātmatvasaṅkīrtanam anātmatvasaṅkīrtanaṁ vā asti ;
sāmānyopakramaśca na vākyaśeṣagatena viśeṣeṇa virudhyate,
viśeṣākāṅkṣitvātsāmānyasya ।
sacchabdārtho'pi ca paryālocyamānaḥ na mukhyādātmano'nyaḥ sambhavati,
ato'nyasya vastujātasya ārambhaṇaśabdādibhyo'nṛtatvopapatteḥ ।
āmnānavaiṣamyamapi nāvaśyamarthavaiṣamyamāvahati, ‘
āhara pātram’ ‘
pātramāhara’
ityevamādiṣu arthasāmye'pi taddarśanāt ।
tasmāt evaṁjātīyakeṣu vākyeṣu pratipādanaprakārabhede'pi pratipādyārthābheda iti siddham ॥ 17 ॥
kāryākhyānādapūrvam ॥ 18 ॥
na ācamanasya vidheyatvamupapadyate,
kāryākhyānāt —
prāptameva hi idaṁ kāryatvena ācamanaṁ prāyatyārthaṁ smṛtiprasiddham anvākhyāyate ।
nanu iyaṁ śrutiḥ tasyāḥ smṛtermūlaṁ syāt ;
netyucyate,
viṣayanānātvāt ;
sāmānyaviṣayā hi smṛtiḥ puruṣamātrasambaddhaṁ prāyatyārthamācamanaṁ prāpayati ;
śrutistu prāṇavidyāprakaraṇapaṭhitā tadviṣayameva ācamanaṁ vidadhatī vidadhyāt ;
na ca bhinnaviṣayayoḥ śrutismṛtyoḥ mūlamūlibhāvo'vakalpate ;
na ca iyaṁ śrutiḥ prāṇavidyāsaṁyogi apūrvamācamanaṁ vidhāsyatīti śakyamāśrayitum ,
pūrvasyaiva puruṣamātrasaṁyogina ācamanasya iha pratyabhijñāyamānatvāt ;
ata eva ca nobhayavidhānam ;
ubhayavidhāne ca vākyaṁ bhidyeta ;
tasmāt prāptameva aśiśiṣatāmaśitavatāṁ ca ubhayata ācamanam anūdya,
‘etameva tadanamanagnaṁ kurvanto manyante’ (bṛ. u. 6 । 1 । 14) iti prāṇasya anagnatākaraṇasaṅkalpaḥ anena vākyena ācamanīyāsvapsu prāṇavidyāsambandhitvena apūrva upadiśyate ।
na ca ayamanagnatāvādaḥ ācamanastutyartha iti nyāyyam ,
ācamanasyāvidheyatvāt ।
svayaṁ ca anagnatāsaṅkalpasya vidheyatvapratīteḥ ।
na ca evaṁ sati ekasya ācamanasya ubhayārthatā abhyupagatā bhavati —
prāyatyārthatā paridhānārthatā ceti ।
kriyāntaratvābhyupagamāt —
kriyāntarameva hi ācamanaṁ nāma prāyatyārthaṁ puruṣasya abhyupagamyate ;
tadīyāsu tu apsu vāsaḥsaṅkalpanaṁ nāma kriyāntarameva paridhānārthaṁ prāṇasya abhyupagamyata ityanavadyam ।
api ca ‘yadidaṁ kiñcā śvabhya ā kṛmibhya ā kīṭapataṅgebhyastatte'nnam’ (bṛ. u. 6 । 1 । 14) ityatra tāvat na sarvānnābhyavahāraścodyata iti śakyaṁ vaktum ,
aśabdatvādaśakyatvācca ;
sarvaṁ tu prāṇasyānnamiti iyamannadṛṣṭiścodyate ;
tatsāhacaryācca ‘
āpo vāsaḥ’
ityatrāpi na apāmācamanaṁ codyate ;
prasiddhāsveva tu ācamanīyāsvapsu paridhānadṛṣṭiścodyata iti yuktam ;
na hi ardhavaiśasaṁ sambhavati ।
api ca ācāmantīti vartamānāpadeśitvāt nāyaṁ śabdo vidhikṣamaḥ ।
nanu manyanta ityapi samānaṁ vartamānāpadeśitvam ;
satyamevametat ;
avaśyavidheye tu anyatarasmin vāsaḥkāryākhyānāt apāṁ vāsaḥsaṅkalpanameva apūrvaṁ vidhīyate ;
na ācamanam ;
pūrvavaddhi tat —
ityupapāditam ।
yadapyuktam —
vispaṣṭā ca ācamane vidhivibhaktiriti,
tadapi pūrvavattvenaiva ācamanasya pratyuktam ;
ata eva ācamanasyāvidhitsitatvāt ‘
etameva tadanamanagnaṁ kurvanto manyante’
ityatraiva kāṇvāḥ paryavasyanti,
na āmananti ‘
tasmādevaṁvit’
ityādi tasmāt mādhyandinānāmapi pāṭhe ācamanānuvādena evaṁvittvameva prakṛtaprāṇavāsovittvaṁ vidhīyata iti pratipattavyam ।
yo'pyayamabhyupagamaḥ —
kvacidācamanaṁ vidhīyatām ,
kvacidvāsovijñānamiti —
so'pi na sādhuḥ, ‘
āpo vāsaḥ’
ityādikāyā vākyapravṛtteḥ sarvatraikarūpyāt ।
tasmāt vāsovijñānameva iha vidhīyate,
na ācamanamiti nyāyyam ॥ 18 ॥
samāna evaṁ cābhedāt ॥ 19 ॥
vājasaneyiśākhāyām agnirahasye śāṇḍilyanāmāṅkitā vidyā vijñātā ;
tatra ca guṇāḥ śrūyante — ‘
sa ātmānamupāsīta manomayaṁ prāṇaśarīraṁ bhārūpam’
ityevamādayaḥ ;
tasyāmeva śākhāyāṁ bṛhadāraṇyake punaḥ paṭhyate —
‘manomayo'yaṁ puruṣo bhāḥsatyastasminnantarhṛdaye yathā vrīhirvā yavo vā sa eṣa sarvasyeśānaḥ sarvasyādhipatiḥ sarvamidaṁ praśāsti yadidaṁ kiñca’ (bṛ. u. 5 । 6 । 1) iti ।
tatra saṁśayaḥ —
kimiyam ekā vidyā agnirahasyabṛhadāraṇyakayoḥ guṇopasaṁhāraśca,
uta dve ime vidye guṇānupasaṁhāraśceti ।
kiṁ tāvatprāptam ?
vidyābhedaḥ guṇavyavasthā ceti ।
kutaḥ ?
paunaruktyaprasaṅgāt —
bhinnāsu hi śākhāsu adhyetṛveditṛbhedāt paunaruktyaparihāramālocya vidyaikatvamadhyavasāya ekatrātiriktā guṇā itaratropasaṁhriyante prāṇasaṁvādādiṣu —
ityuktam ;
ekasyāṁ punaḥ śākhāyām adhyetṛveditṛbhedābhāvāt aśakyaparihāre paunaruktye na viprakṛṣṭadeśasthā ekā vidyā bhavitumarhati ।
na ca atra ekamāmnānaṁ vidyāvidhānārtham ,
aparaṁ guṇavidhānārtham —
iti vibhāgaḥ sambhavati ;
tadā hi atiriktā eva guṇā itaratretaratra ca āmnāyeran ,
na samānāḥ ;
samānā api tu ubhayatrāmnāyante manomayatvādayaḥ ।
tasmāt nānyonyaguṇopasaṁhāra ityevaṁ prāpte brūmahe —
yathā bhinnāsu śākhāsu vidyaikatvaṁ guṇopasaṁhāraśca bhavati evamekasyāmapi śākhāyāṁ bhavitumarhati, upāsyābhedāt । tadeva hi brahma manomayatvādiguṇakam ubhayatrāpi upāsyam abhinnaṁ pratyabhijānīmahe ; upāsyaṁ ca rūpaṁ vidyāyāḥ ; na ca vidyamāne rūpābhede vidyābhedamadhyavasātuṁ śaknumaḥ ; nāpi vidyābhede guṇavyavasthānam । nanu paunaruktyaprasaṅgāt vidyābhedo'dhyavasitaḥ ; netyucyate, arthavibhāgopapatteḥ — ekaṁ hi āmnānaṁ vidyāvidhānārtham , aparaṁ guṇavidhānārtham — iti na kiñcinnopapadyate । nanu evaṁ sati yadapaṭhitamagnirahasye, tadeva bṛhadāraṇyake paṭhitavyam — ‘sa eṣa sarvasyeśānaḥ’ ityādi ; yattu paṭhitameva ‘manomayaḥ’ ityādi, tanna paṭhitavyam — naiṣa doṣaḥ, tadbalenaiva pradeśāntarapaṭhitavidyāpratyabhijñānāt ; samānaguṇāmnānena hi viprakṛṣṭadeśāṁ śāṇḍilyavidyāṁ pratyabhijñāpya tasyām īśānatvādi upadiśyate । anyathā hi kathaṁ tasyām ayaṁ guṇavidhirabhidhīyate । api ca aprāptāṁśopadeśena arthavati vākye sañjāte, prāptāṁśaparāmarśasya nityānuvādatayāpi upapadyamānatvāt na tadbalena pratyabhijñā upekṣituṁ śakyate । tasmādatra samānāyāmapi śākhāyāṁ vidyaikatvaṁ guṇopasaṁhāraścetyupapannam ॥ 19 ॥
sambandhādevamanyatrāpi ॥ 20 ॥
bṛhadāraṇyake ‘satyaṁ brahma’ (bṛ. u. 5 । 5 । 1) ityupakramya,
‘tadyattatsatyamasau sa ādityo ya eṣa etasminmaṇḍale puruṣo yaścāyaṁ dakṣiṇe'kṣanpuruṣaḥ’ (bṛ. u. 5 । 5 । 2) iti tasyaiva satyasya brahmaṇaḥ adhidaivatamadhyātmaṁ ca āyatanaviśeṣamupadiśya,
vyāhṛtiśarīratvaṁ ca sampādya,
dve upaniṣadāvupadiśyete — ‘
tasyopaniṣadahaḥ’
iti —
adhidaivatam , ‘
tasyopaniṣadaham’
iti —
adhyātmam ।
tatra saṁśayaḥ —
kimavibhāgenaiva ubhe api upaniṣadāvubhayatrānusandhātavye,
uta vibhāgena —
ekā adhidaivatam ,
ekā adhyātmamiti ।
tatra sūtreṇaivopakramate —
yathā śāṇḍilyavidyāyāṁ vibhāgenāpyadhītāyāṁ guṇopasaṁhāra uktaḥ,
evamanyatrāpi evaṁjātīyake viṣaye bhavitumarhati,
ekavidyābhisambandhāt —
ekā hi iyaṁ satyavidyā adhidaivatam adhyātmaṁ ca adhītā,
upakramābhedāt vyatiṣaktapāṭhācca ;
kathaṁ tasyāmudito dharmaḥ tasyāmeva na syāt ।
yo hyācārye kaścidanugamanādirācāraścoditaḥ,
sa grāmagate'raṇyagate ca tulyavadeva bhavati ।
tasmāt ubhayorapyupaniṣadoḥ ubhayatra prāptiriti ॥ 20 ॥
evaṁ prāpte, pratividhatte —
na vā viśeṣāt ॥ 21 ॥
naiva ubhayoḥ ubhayatra prāptiḥ ।
kasmāt ?
viśeṣāt ,
upāsanasthānaviśeṣopanibandhādityarthaḥ ।
kathaṁ sthānaviśeṣopanibandha iti,
ucyate —
‘ya eṣa etasminmaṇḍale puruṣaḥ’ (bṛ. u. 5 । 5 । 3) iti hi ādhidaivikaṁ puruṣaṁ prakṛtya, ‘
tasyopaniṣadahaḥ’
iti śrāvayati ;
‘yo'yaṁ dakṣiṇe'kṣanpuruṣaḥ’ (bṛ. u. 5 । 5 । 4) iti ca ādhyātmikaṁ puruṣaṁ prakṛtya, ‘
tasyopaniṣadaham’
iti ;
tasyeti ca etat sannihitāvalambanaṁ sarvanāma ;
tasmāt āyatanaviśeṣavyapāśrayeṇaiva ete upaniṣadāvupadiśyete ;
kuta ubhayorubhayatra prāptiḥ ।
nanu eka evāyam adhidaivatamadhyātmaṁ ca puruṣaḥ,
ekasyaiva satyasya brahmaṇa āyatanadvayapratipādanāt ;
satyamevametat ;
ekasyāpi tu avasthāviśeṣopādānenaiva upaniṣadviśeṣopadeśāt tadavasthasyaiva sā bhavitumarhati ;
asti cāyaṁ dṛṣṭāntaḥ —
satyapi ācāryasvarūpānapāye,
yat ācāryasya āsīnasya anuvartanamuktam ,
na tat tiṣṭhato bhavati ;
yacca tiṣṭhata uktam ,
na tadāsīnasyeti ।
grāmāraṇyayostu ācāryasvarūpānapāyāt tatsvarūpānubaddhasya ca dharmasya grāmāraṇyakṛtaviśeṣābhāvāt ubhayatra tulyavadbhāva iti adṛṣṭāntaḥ saḥ ।
tasmāt vyavasthā anayorupaniṣadoḥ ॥ 21 ॥
sambhṛtidyuvyāptyapi cātaḥ ॥ 23 ॥
puruṣavidyāyāmiva cetareṣāmanāmnānāt ॥ 24 ॥
asti tāṇḍināṁ paiṅgināṁ ca rahasyabrāhmaṇe puruṣavidyā ;
tatra puruṣo yajñaḥ kalpitaḥ ;
tadīyamāyuḥ tredhā vibhajya savanatrayaṁ kalpitam ;
aśiśiṣādīni ca dīkṣādibhāvena kalpitāni ;
anye ca dharmāstatra samadhigatā āśīrmantraprayogādayaḥ ।
taittirīyakā api kañcit puruṣayajñaṁ kalpayanti —
‘tasyaivaṁviduṣo yajñasyātmā yajamānaḥ śraddhā patnī’ (nā. u. 80) ityetenānuvākena ।
tatra saṁśayaḥ —
kimitaratra uktāḥ puruṣayajñasya dharmāḥ taittirīyakeṣu upasaṁhartavyāḥ,
kiṁ vā nopasaṁhartavyā iti ।
puruṣayajñatvāviśeṣāt upasaṁhāraprāptau,
ācakṣmahe —
nopasaṁhartavyā iti ।
kasmāt ?
tadrūpapratyabhijñānābhāvāt ;
tadāhācāryaḥ puruṣavidyāyāmiveti —
yathā ekeṣāṁ śākhināṁ tāṇḍināṁ paiṅgināṁ ca puruṣavidyāyāmāmnānam ,
naivam itareṣāṁ taittirīyāṇāmāmnānamasti ;
teṣāṁ hi itaravilakṣaṇameva yajñasampādanaṁ dṛśyate,
patnīyajamānavedivedabarhiryūpājyapaśvṛtvigādyanukramaṇāt ।
yadapi savanasampādanaṁ tadapi itaravilakṣaṇameva —
‘yatprātarmadhyandinaṁ sāyaṁ ca tāni’ (nā. u. 80) iti ।
yadapi kiñcit maraṇāvabhṛthatvādisāmānyaṁ ,
tadapi alpīyastvāt bhūyasā vailakṣaṇyena abhibhūyamānaṁ na pratyabhijñāpanakṣamam ।
na ca taittirīyake puruṣasya yajñatvaṁ śrūyate ; ‘
viduṣaḥ’ ‘
yajñasya’
iti hi na ca ete samānādhikaraṇe ṣaṣṭhyau —
vidvāneva yo yajñastasyeti ;
na hi puruṣasya mukhyaṁ yajñatvamasti ;
vyadhikaraṇe tu ete ṣaṣṭhyau —
viduṣo yo yajñastasyeti ;
bhavati hi puruṣasya mukhyo yajñasambandhaḥ ;
satyāṁ ca gatau,
mukhya evārtha āśrayitavyaḥ,
na bhāktaḥ । ‘
ātmā yajamānaḥ’
iti ca yajamānatvaṁ puruṣasya nirbruvan vaiyadhikaraṇyenaiva asya yajñasambandhaṁ darśayati ।
api ca ‘
tasyaivaṁ viduṣaḥ’
iti siddhavadanuvādaśrutau satyām ,
puruṣasya yajñabhāvam ātmādīnāṁ ca yajamānādibhāvaṁ pratipitsamānasya vākyabhedaḥ syāt ।
api ca sasaṁnyāsāmātmavidyāṁ purastādupadiśya anantaram ‘
tasyaivaṁ viduṣaḥ’
ityādyanukramaṇaṁ paśyantaḥ —
pūrvaśeṣa eva eṣa āmnāyaḥ,
na svatantra iti pratīmaḥ ;
tathā ca ekameva phalamubhayorapyanuvākayorupalabhāmahe —
‘brahmaṇo mahimānamāpnoti’ (nā. u. 80) iti ;
itareṣāṁ tu ananyaśeṣaḥ puruṣavidyāmnāyaḥ ;
āyurabhivṛddhiphalo hyasau,
‘pra ha ṣoḍaśaṁ varṣaśataṁ jīvati ya evaṁ veda’ (chā. u. 3 । 16 । 7) iti samabhivyāhārāt ।
tasmāt śākhāntarādhītānāṁ puruṣavidyādharmāṇāmāśīrmantrādīnāmaprāptiḥ taittirīyake ॥ 24 ॥
vedhādyarthabhedāt ॥ 25 ॥
astyātharvaṇikānāmupaniṣadārambhe mantrasamāmnāyaḥ — ‘
sarvaṁ pravidhya hṛdayaṁ pravidhya dhamanīḥ pravṛjya śiro'bhipravṛjya tridhā vipṛktaḥ’
ityādi ;
tāṇḍinām — ‘
deva savitaḥ prasuva yajñam’
ityādiḥ ;
śāṭyāyaninām — ‘
śvetāśvo haritanīlo'si’
ityādiḥ ;
kaṭhānāṁ taittirīyāṇāṁ ca —
‘śaṁ no mitraḥ śaṁ varuṇaḥ’ (tai. u. 1 । 1 । 1) ityādiḥ ;
vājasaneyināṁ tu upaniṣadārambhe pravargyabrāhmaṇaṁ paṭhyate — ‘
devā ha vai satraṁ niṣeduḥ’
ityādi ;
kauṣītakināmapi agniṣṭomabrāhmaṇam — ‘
brahma vā agniṣṭomo brahmaiva tadaharbrahmaṇaiva te brahmopayanti te'mṛtatvamāpnuvanti ya etadaharupayanti’
iti ।
kimime sarve pravidhyādayo mantrāḥ pravargyādīni ca karmāṇi vidyāsu upasaṁhriyeran ,
kiṁ vā na upasaṁhriyeran —
iti mīmāṁsāmahe ।
kiṁ tāvat naḥ pratibhāti ?
upasaṁhāra eva eṣāṁ vidyāsviti ।
kutaḥ ?
vidyāpradhānānāmupaniṣadgranthānāṁ samīpe pāṭhāt ।
nanu eṣāṁ vidyārthatayā vidhānaṁ nopalabhāmahe —
bāḍham ,
anupalabhamānā api tu anumāsyāmahe,
sannidhisāmarthyāt ;
na hi sannidheḥ arthavattve sambhavati,
akasmādasāvanāśrayituṁ yuktaḥ ।
nanu naiṣāṁ mantrāṇāṁ vidyāviṣayaṁ kiñcitsāmarthyaṁ paśyāmaḥ ।
kathaṁ ca pravargyādīni karmāṇi anyārthatvenaiva viniyuktāni santi vidyārthatvenāpi pratipadyemahīti ।
naiṣa doṣaḥ ;
sāmarthyaṁ tāvat mantrāṇāṁ vidyāviṣayamapi kiñcit śakyaṁ kalpayitum ,
hṛdayādisaṅkīrtanāt ;
hṛdayādīni hi prāyeṇa upāsaneṣu āyatanādibhāvenopadiṣṭāni ;
taddvāreṇa ca ‘
hṛdayaṁ pravidhya’
ityevaṁjātīyakānāṁ mantrāṇām upapannamupāsanāṅgatvam ;
dṛṣṭaśca upāsaneṣvapi mantraviniyogaḥ —
‘bhūḥ prapadye'munā'munā'munā’ (chā. u. 3 । 15 । 3) ityevamādiḥ ;
tathā pravargyādīnāṁ karmaṇām anyatrāpi viniyuktānāṁ satām aviruddho vidyāsu viniyogaḥ —
vājapeya iva bṛhaspatisavasya —
ityevaṁ prāpte brūmaḥ —
naiṣāmupasaṁhāro vidyāsviti । kasmāt ? vedhādyarthabhedāt — ‘hṛdayaṁ pravidhya’ ityevaṁjātīyakānāṁ hi mantrāṇāṁ ye'rthā hṛdayavedhādayaḥ, bhinnāḥ anabhisambaddhāḥ te upaniṣaduditābhirvidyābhiḥ ; na teṣāṁ tābhiḥ saṅgantuṁ sāmarthyamasti । nanu hṛdayasya upāsaneṣvapyupayogāt taddvāraka upāsanāsambandha upanyastaḥ — netyucyate ; hṛdayamātrasaṅkīrtanasya hi evamupayogaḥ kathañcidutprekṣyeta ; na ca hṛdayamātramatra mantrārthaḥ ; ‘hṛdayaṁ pravidhya dhamanīḥ pravṛjya’ ityevaṁjātīyako hi na sakalo mantrārtho vidyābhirabhisambadhyate ; abhicāraviṣayo hyeṣo'rthaḥ ; tasmādābhicārikeṇa karmaṇā ‘sarvaṁ pravidhya’ ityetasya mantrasyābhisambandhaḥ ; tathā ‘deva savitaḥ prasuva yajñam’ ityasya yajñaprasavaliṅgatvāt yajñena karmaṇā abhisambandhaḥ ; tadviśeṣasambandhastu pramāṇāntarādanusartavyaḥ ; evamanyeṣāmapi mantrāṇām — keṣāñcit liṅgena, keṣāñcidvacanena, keṣāñcitpramāṇāntareṇetyevam — arthāntareṣu viniyuktānām , rahasyapaṭhitānāmapi satām , na sannidhimātreṇa vidyāśeṣatvopapattiḥ ; durbalo hi sannidhiḥ śrutyādibhya ityuktaṁ prathame tantre — ‘śrutiliṅgavākyaprakaraṇasthānasamākhyānāṁ samavāye pāradaurbalyamarthaviprakarṣāt’ (jai. sū. 3 । 3 । 14) ityatra । tathā karmaṇāmapi pravargyādīnāmanyatra viniyuktānāṁ na vidyāśeṣatvopapattiḥ ; na hyeṣāṁ vidyābhiḥ saha aikārthyaṁ kiñcidasti ; vājapeye tu bṛhaspatisavasya spaṣṭaṁ viniyogāntaram — ‘vājapeyeneṣṭvā bṛhaspatisavena yajeta’ iti ; api ca eko'yaṁ pravargyaḥ sakṛdutpanno balīyasā pramāṇena anyatra viniyuktaḥ na durbalena pramāṇena anyatrāpi viniyogamarhati ; agṛhyamāṇaviśeṣatve hi pramāṇayoḥ evaṁ syāt ; na tu balavadabalavatoḥ pramāṇayoragṛhyamāṇaviśeṣatā sambhavati, balavadabalavattvaviśeṣādeva । tasmāt evaṁjātīyakānāṁ mantrāṇāṁ karmaṇāṁ vā na sannidhipāṭhamātreṇa vidyāśeṣatvamāśaṅkitavyam ; araṇyānuvacanādidharmasāmānyāttu sannidhipāṭha iti saṁtoṣṭavyam ॥ 25 ॥
hānau tūpāyanaśabdaśeṣatvātkuśācchandastutyupagānavattaduktam ॥ 26 ॥
asti tāṇḍināṁ śrutiḥ —
‘aśva iva romāṇi vidhūya pāpaṁ candra iva rāhormukhātpramucya dhūtvā śarīramakṛtaṁ kṛtātmā brahmalokamabhisambhavāmi’ (chā. u. 8 । 13 । 1) iti ;
tathā ātharvaṇikānām —
‘tadā vidvānpuṇyapāpe vidhūya nirañjanaḥ paramaṁ sāmyamupaiti’ (mu. u. 3 । 1 । 3) iti ;
tathā śāṭyāyaninaḥ paṭhanti — ‘
tasya putrā dāyamupayanti suhṛdaḥ sādhukṛtyāṁ dviṣantaḥ pāpakṛtyām’
iti ;
tathaiva kauṣītakinaḥ — ‘
tatsukṛtaduṣkṛte vidhūnute tasya priyā jñātayaḥ sukṛtamupayantyapriyā duṣkṛtam’
iti ।
tadiha kvacit sukṛtaduṣkṛtayorhānaṁ śrūyate ;
kvacittayoreva vibhāgena priyairapriyaiścopāyanam ;
kvacittu ubhayamapi hānamupāyanaṁ ca ;
tadyatrobhayaṁ śrūyate tatra tāvat na kiñcidvaktavyamasti ;
yatrāpyupāyanameva śrūyate,
na hānam ,
tatrāpyarthādeva hānaṁ sannipatati,
anyairātmīyayoḥ sukṛtaduṣkṛtayorupeyamānayoḥ āvaśyakatvāttaddhānasya ;
yatra tu hānameva śrūyate,
nopāyanam —
tatropāyanaṁ sannipatedvā,
na veti vicikitsāyām —
aśravaṇādasannipātaḥ,
vidyāntaragocaratvācca śākhāntarīyasya śravaṇasya ।
api ca ātmakartṛkaṁ sukṛtaduṣkṛtayorhānam ;
parakartṛkaṁ tu upāyanam ;
tayorasatyāvaśyakabhāve,
kathaṁ hānenopāyanamākṣipyeta ?
tasmādasannipāto hānāvupāyanasyeti ॥
asyāṁ prāptau paṭhati —
hānāviti ।
hānau tu etasyāṁ kevalāyāmapi śrūyamāṇāyām upāyanaṁ sannipatitumarhati ;
taccheṣatvāt —
hānaśabdaśeṣo hi upāyanaśabdaḥ samadhigataḥ kauṣītakirahasye ;
tasmādanyatra kevalahānaśravaṇe'pyupāyanānuvṛttiḥ ।
yaduktam —
aśravaṇāt vidyāntaragocaratvāt anāvaśyakatvācca asannipāta iti,
taducyate —
bhavedeṣā vyavasthoktiḥ,
yadyanuṣṭheyaṁ kiñcidanyatra śrutam anyatra ninīṣyeta ;
na tviha hānamupāyanaṁ vā anuṣṭheyatvena saṅkīrtyate ;
vidyāstutyarthaṁ tu anayoḥ saṅkīrtanam —
itthaṁ mahābhāgā vidyā,
yatsāmarthyādasya viduṣaḥ sukṛtaduṣkṛte saṁsārakāraṇabhūte vidhūyete,
te ca asya suhṛddurhṛtsu niviśete iti ;
stutyarthe ca asminsaṁkīrtane,
hānānantarabhāvitvenopāyanasya,
kvacicchrutatvāt anyatrāpi hānaśrutāvupāyanānuvṛttiṁ manyate —
stutiprakarṣalābhāya ।
prasiddhā ca arthavādāntarāpekṣā arthavādāntarapravṛttiḥ —
‘ekaviṁśo vā ito'sāvādityaḥ’ (chā. u. 2 । 10 । 5) ityevamādiṣu ।
kathaṁ hi iha ekaviṁśatā ādityasyābhidhīyeta,
anapekṣyamāṇe'rthavādāntare — ‘
dvādaśa māsāḥ pañcartavastraya ime lokā asāvāditya ekaviṁśaḥ’
ityasmin ।
tathā ‘
triṣṭubhau bhavataḥ sendriyatvāya’
ityevamādivādeṣu ‘
indriyaṁ vai triṣṭup’
ityevamādyarthavādāntarāpekṣā dṛśyate ।
vidyāstutyarthatvācca asyopāyanavādasya,
kathamanyadīye sukṛtaduṣkṛte anyairupeyete iti nātīvābhiniveṣṭavyam ।
upāyanaśabdaśeṣatvāditi ca śabdaśabdaṁ samuccārayan stutyarthāmeva hānāvupāyanānuvṛttiṁ sūcayati ;
guṇopasaṁhāravivakṣāyāṁ hi upāyanārthasyaiva hānāvanuvṛttiṁ brūyāt ।
tasmāt guṇopasaṁhāravicāraprasaṅgena stutyupasaṁhārapradarśanārthamidaṁ sūtram ।
kuśācchandastutyupagānavaditi upamopādānam ;
tadyathā —
bhāllavinām ‘
kuśā vānaspatyāḥ stha tā mā pāta’
ityetasminnigame kuśānāmaviśeṣeṇa vanaspatiyonitvaśravaṇe,
śāṭyāyaninām ‘
audumbarāḥ kuśā’
iti viśeṣavacanāt audumbaryaḥ kuśā āśrīyante ;
yathā ca kvacit devāsuracchandasāmaviśeṣeṇa paurvāparyaprasaṅge,
devacchandāṁsi pūrvāṇīti paiṅgyāmnānātpratīyate ;
yathā ca ṣoḍaśistotre keṣāñcitkālāviśeṣaprāptau, ‘
samayādhyuṣite sūrye’
ityārcaśruteḥ kālaviśeṣapratipattiḥ ;
yathaiva ca aviśeṣeṇopagānaṁ kecitsamāmananti viśeṣeṇa bhāllavinaḥ —
yathā eteṣu kuśādiṣu śrutyantaragataviśeṣānvayaḥ,
evaṁ hānāvapyupāyanānvaya ityarthaḥ ।
śrutyantarakṛtaṁ hi viśeṣaṁ śrutyantare'nabhyupagacchataḥ sarvatraiva vikalpaḥ syāt ;
sa ca anyāyyaḥ satyāṁ gatau ;
taduktaṁ dvādaśalakṣaṇyām — ‘
api tu vākyaśeṣatvāditaraparyudāsaḥ syātpratiṣedhe vikalpaḥ syāt’
iti ॥
athavā etāsveva vidhūnanaśrutiṣu etena sūtreṇa etaccintayitavyam —
kimanena vidhūnanavacanena sukṛtaduṣkṛtayorhānamabhidhīyate,
kiṁ vā arthāntaramiti ।
tatra ca evaṁ prāpayitavyam —
na hānaṁ vidhūnanamabhidhīyate, ‘
dhūñ kampane’
iti smaraṇāt , ‘
dodhūyante dhvajāgrāṇi’
iti ca vāyunā cālyamāneṣu dhvajāgreṣu prayogadarśanāt ;
tasmāt cālanaṁ vidhūnanamabhidhīyate ;
cālanaṁ tu sukṛtaduṣkṛtayoḥ kañcitkālaṁ phalapratibandhanāt —
ityevaṁ prāpayya,
prativaktavyam —
hānāveva eṣa vidhūnanaśabdo vartitumarhati,
upāyanaśabdaśeṣatvāt ;
na hi paraparigrahabhūtayoḥ sukṛtaduṣkṛtayoḥ aprahīṇayoḥ parairupāyanaṁ sambhavati ;
yadyapi idaṁ parakīyayoḥ sukṛtaduṣkṛtayoḥ parairupāyanaṁ na āñjasaṁ sambhāvyate,
tathāpi tatsaṅkīrtanāttāvat tadānuguṇyena hānameva vidhūnanaṁ nāmeti nirṇetuṁ śakyate ।
kvacidapi ca idaṁ vidhūnanasannidhāvupāyanaṁ śrūyamāṇaṁ kuśācchandastutyupagānavat vidhūnanaśrutyā sarvatrāpekṣyamāṇaṁ sārvatrikaṁ nirṇayakāraṇaṁ sampadyate ।
na ca cālanaṁ dhvajāgravat sukṛtaduṣkṛtayormukhyaṁ sambhavati,
adravyatvāt ।
aśvaśca romāṇi vidhūnvānaḥ tyajan rajaḥ sahaiva tena romāṇyapi jīrṇāni śātayati —
‘aśva iva romāṇi vidhūya pāpam’ (chā. u. 8 । 13 । 1) iti ca brāhmaṇam ;
anekārthatvābhyupagamācca dhātūnāṁ na smaraṇavirodhaḥ ।
taduktamiti vyākhyātam ॥ 26 ॥
sāmparāye tartavyābhāvāttathā hyanye ॥ 27 ॥
devayānena pathā paryaṅkasthaṁ brahma abhiprasthitasya vyadhvani sukṛtaduṣkṛtayorviyogaṁ kauṣītakinaḥ paryaṅkavidyāyāmāmananti —
‘sa etaṁ devayānaṁ panthānamāpadyāgnilokamāgacchati’ (kau. u. 1 । 3) ityupakramya,
‘sa āgacchati virajāṁ nadīṁ tāṁ manasaivātyeti tatsukṛtaduṣkṛte vidhūnute’ (kau. u. 1 । 4) iti ।
tat kiṁ yathāśrutaṁ vyadhvanyeva viyogavacanaṁ pratipattavyam ,
āhosvit ādāveva dehādapasarpaṇe —
iti vicāraṇāyām ,
śrutiprāmāṇyāt yathāśruti pratipattiprasaktau,
paṭhati —
sāmparāya iti ।
sāmparāye gamana eva dehādapasarpaṇe,
idaṁ vidyāsāmarthyātsukṛtaduṣkṛtahānaṁ bhavati —
iti pratijānīte ;
hetuṁ ca ācaṣṭe —
tartavyābhāvāditi ;
na hi viduṣaḥ samparetasya vidyayā brahma saṁprepsataḥ antarāle sukṛtaduṣkṛtābhyāṁ kiñcitprāptavyamasti,
yadarthaṁ katicitkṣaṇānakṣīṇe te kalpyeyātām ।
vidyāviruddhaphalatvācca vidyāsāmarthyena tayoḥ kṣayaḥ ;
sa ca yadaiva vidyā phalābhimukhī tadaiva bhavitumarhati ।
tasmāt prāgeva san ayaṁ sukṛtaduṣkṛtakṣayaḥ paścātpaṭhyate ।
tathā hi anye'pi śākhinaḥ tāṇḍinaḥ śāṭyāyaninaśca prāgavasthāyāmeva sukṛtaduṣkṛtahānamāmananti —
‘aśva iva romāṇi vidhūya pāpam’ (chā. u. 8 । 13 । 1) iti, ‘
tasya putrā dāyamupayanti suhṛdaḥ sādhukṛtyāṁ dviṣantaḥ pāpakṛtyām’
iti ca ॥ 27 ॥
chandata ubhayāvirodhāt ॥ 28 ॥
yadi ca dehādapasṛptasya devayānena pathā prasthitasya ardhapathe sukṛtaduṣkṛtakṣayo'bhyupagamyeta, tataḥ patite dehe yamaniyamavidyābhyāsātmakasya sukṛtaduṣkṛtakṣayahetoḥ puruṣayatnasya icchāto'nuṣṭhānānupapatteḥ anupapattireva taddhetukasya sukṛtaduṣkṛtakṣayasya syāt ; tasmāt pūrvameva sādhakāvasthāyāṁ chandato'nuṣṭhānaṁ tasya syāt , tatpūrvakaṁ ca sukṛtaduṣkṛtahānam — iti draṣṭavyam ; evaṁ nimittanaimittikayorupapattiḥ tāṇḍiśāṭyāyaniśrutyośca saṅgatiriti ॥ 28 ॥
gaterarthavattvamubhayathā'nyathā hi virodhaḥ ॥ 29 ॥
kvacit puṇyapāpāpahānasannidhau devayānaḥ panthāḥ śrūyate,
kvacinna ;
tatra saṁśayaḥ —
kiṁ hānāvaviśeṣeṇaiva devayānaḥ panthāḥ sannipatet ,
uta vibhāgena kvacitsannipatet kvacinneti ।
yathā tāvat hānāvaviśeṣeṇaiva upāyanānuvṛttiruktā evaṁ devayānānuvṛttirapi bhavitumarhatītyasyāṁ prāptau,
ācakṣmahe —
gateḥ devayānasya pathaḥ,
arthavattvam ,
ubhayathā vibhāgena bhavitumarhati —
kvacidarthavatī gatiḥ kvacinneti ;
na aviśeṣeṇa ।
anyathā hi aviśeṣeṇaiva etasyāṁ gatāvaṅgīkriyamāṇāyāṁ virodhaḥ syāt —
‘puṇyapāpe vidhūya nirañjanaḥ paramaṁ sāmyamupaiti’ (mu. u. 3 । 1 । 3) ityasyāṁ śrutau deśāntaraprāpaṇī gatirvirudhyeta ;
kathaṁ hi nirañjano'gantā deśāntaraṁ gacchet ;
gantavyaṁ ca paramaṁ sāmyaṁ na deśāntaraprāptyāyattam —
ityānarthakyamevātra gatermanyāmahe ॥ 29 ॥
upapannastallakṣaṇārthopalabdherlokavat ॥ 30 ॥
upapannaścāyam ubhayathābhāvaḥ — kvacidarthavatī gatiḥ kvacinneti ; tallakṣaṇārthopalabdheḥ — gatikāraṇabhūto'rthaḥ paryaṅkavidyādiṣu saguṇeṣu upāsaneṣu upalabhyate ; tatra hi paryaṅkārohaṇam , paryaṅkasthena brahmaṇā saha saṁvadanam , viśiṣṭagandhādiprāptiśca — ityevamādi bahu deśāntaraprāptyāyattaṁ phalaṁ śrūyate ; tatra arthavatī gatiḥ ; na tu samyagdarśane tallakṣaṇārthopalabdhirasti ; na hi ātmaikatvadarśināmāptakāmānām ihaiva dagdhāśeṣakleśabījānām ārabdhabhogakarmāśayakṣapaṇavyatirekeṇa apekṣitavyaṁ kiñcidasti ; tatra anarthikā gatiḥ । lokavacca eṣa vibhāgo draṣṭavyaḥ — yathā loke grāmaprāptau deśāntaraprāpaṇaḥ panthā apekṣyate, na ārogyaprāptau, evamihāpīti । bhūyaśca enaṁ vibhāgaṁ caturthādhyāye nipuṇataramupapādayiṣyāmaḥ ॥ 30 ॥
aniyamaḥ sarvāsāmavirodhaḥ śabdānumānābhyām ॥ 31 ॥
saguṇāsu vidyāsu gatirarthavatī, na nirguṇāyāṁ paramātmavidyāyām — ityuktam ; saguṇāsvapi vidyāsu kāsucidgatiḥ śrūyate — yathā paryaṅkavidyāyām upakosalavidyāyāṁ pañcāgnividyāyāṁ daharavidyāyāmiti ; na anyāsu — yathā madhuvidyāyāṁ śāṇḍilyavidyāyāṁ ṣoḍaśakalavidyāyāṁ vaiśvānaravidyāyāmiti । tatra saṁśayaḥ — kiṁ yāsveṣaiṣā gatiḥ śrūyate, tāsveva niyamyeta ; uta aniyamena sarvābhireva evaṁjātīyakābhirvidyābhirabhisambadhyeteti । kiṁ tāvatprāptam ? niyama iti ; yatraiva śrūyate, tatraiva bhavitumarhati, prakaraṇasya niyāmakatvāt ; yadyanyatra aśrūyamāṇāpi gatiḥ vidyāntaraṁ gacchet , śrutyādīnāṁ prāmāṇyaṁ hīyeta, sarvasya sarvārthatvaprasaṅgāt । api ca arcirādikā ekaiva gatiḥ upakosalavidyāyāṁ pañcāgnividyāyāṁ ca tulyavatpaṭhyate ; tat sarvārthatve'narthakaṁ punarvacanaṁ syāt । tasmānniyama ityevaṁ prāpte paṭhati —
yāvadadhikāramavasthitirādhikārikāṇām ॥ 32 ॥
viduṣo vartamānadehapātānantaraṁ dehāntaramutpadyate, na vā — iti cintyate । nanu vidyāyāḥ sādhanabhūtāyāḥ sampattau kaivalyanirvṛttiḥ syāt na veti neyaṁ cintā upapadyate ; na hi pākasādhanasampattau, odano bhavet na veti cintā sambhavati ; nāpi bhuñjānaḥ tṛpyet na veti cintyate — upapannā tu iyaṁ cintā, brahmavidāmapi keṣāñcit itihāsapurāṇayordehāntarotpattidarśanāt ; tathā hi — apāntaratamā nāma vedācāryaḥ purāṇarṣiḥ viṣṇuniyogāt kalidvāparayoḥ sandhau kṛṣṇadvaipāyanaḥ sambabhūveti smaranti ; vasiṣṭhaśca brahmaṇo mānasaḥ putraḥ san nimiśāpādapagatapūrvadehaḥ punarbrahmādeśānmitrāvaruṇābhyāṁ sambabhūveti ; bhṛgvādīnāmapi brahmaṇa eva mānasaputrāṇāṁ vāruṇe yajñe punarutpattiḥ smaryate ; sanatkumāro'pi brahmaṇa eva mānasaḥ putraḥ svayaṁ rudrāya varapradānāt skandatvena prādurbabhūva ; evameva dakṣanāradaprabhṛtīnāṁ bhūyasī dehāntarotpattiḥ kathyate tena tena nimittena smṛtau । śrutāvapi mantrārthavādayoḥ prāyeṇopalabhyate । te ca kecit patite pūrvadehe dehāntaramādadate, kecittu sthita eva tasmin yogaiśvaryavaśāt anekadehādānanyāyena । sarve ca ete samadhigatasakalavedārthāḥ smaryante । tat eteṣāṁ dehāntarotpattidarśanāt prāptaṁ brahmavidyāyāḥ pākṣikaṁ mokṣahetutvam , ahetutvaṁ veti ॥
ata uttaramucyate —
na,
teṣām apāntaratamaḥprabhṛtīnāṁ vedapravartanādiṣu lokasthitihetuṣvadhikāreṣu niyuktānām adhikāratantratvātsthiteḥ ।
yathāsau bhagavānsavitā sahasrayugaparyantaṁ jagato'dhikāraṁ caritvā tadavasāne udayāstamayavarjitaṁ kaivalyamanubhavati —
‘atha tata ūrdhva udetya naivodetā nāstametaikala eva madhye sthātā’ (chā. u. 3 । 11 । 1) iti śruteḥ ;
yathā ca vartamānā brahmavidaḥ ārabdhabhogakṣaye kaivalyamanubhavanti —
‘tasya tāvadeva ciraṁ yāvanna vimokṣye'tha sampatsye’ (chā. u. 6 । 14 । 2) iti śruteḥ —
evam apāntaratamaḥprabhṛtayo'pīśvarāḥ parameśvareṇa teṣu teṣvadhikāreṣu niyuktāḥ santaḥ satyapi samyagdarśane kaivalyahetau akṣīṇakarmāṇo yāvadadhikāramavatiṣṭhante,
tadavasāne ca apavṛjyanta ityaviruddham ।
sakṛtpravṛttameva hi te phaladānāya karmāśayamativāhayantaḥ,
svātantryeṇaiva gṛhādiva gṛhāntaram anyamanyaṁ dehaṁ sañcarantaḥ svādhikāranirvartanāya,
aparimuṣitasmṛtaya eva dehendriyaprakṛtivaśitvāt nirmāya dehān yugapat krameṇa vā adhitiṣṭhanti ।
na ca ete jātismarā ityucyante —
ta evaite iti smṛtiprasiddheḥ ।
yathā hi sulabhā nāma brahmavādinī janakena vivaditukāmā vyudasya svaṁ deham ,
jānakaṁ dehamāviśya,
vyudya tena,
paścāt svameva dehamāviveśa —
iti smaryate ।
yadi hi upayukte sakṛtpravṛtte karmaṇi karmāntaraṁ dehāntarārambhakāraṇamāvirbhavet ,
tataḥ anyadapyadagdhabījaṁ karmāntaraṁ tadvadeva prasajyeteti brahmavidyāyāḥ pākṣikaṁ mokṣahetutvam ahetutvaṁ vā āśaṅkyeta ;
na tu iyamāśaṅkā yuktā,
jñānātkarmabījadāhasya śrutismṛtiprasiddhatvāt ।
tathā hi śrutiḥ —
‘bhidyate hṛdayagranthiśchidyante sarvasaṁśayāḥ । kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare’ (mu. u. 2 । 2 । 9) iti,
‘smṛtilambhe sarvagranthīnāṁ vipramokṣaḥ’ (chā. u. 7 । 26 । 2) iti caivamādyā ।
smṛtirapi —
‘yathaidhāṁsi samiddho'gnirbhasmasātkurute'rjuna । jñānāgniḥ sarvakarmāṇi bhasmasātkurute tathā’ (bha. gī. 4 । 37) iti, ‘
bījānyagnyupadagdhāni na rohanti yathā punaḥ ।
jñānadagdhaistathā kleśairnātmā sampadyate punaḥ’
iti caivamādyā ।
na ca avidyādikleśadāhe sati kleśabījasya karmāśayasya ekadeśadāhaḥ ekadeśaprarohaśca ityupapadyate ;
na hi agnidagdhasya śālibījasya ekadeśapraroho dṛśyate ;
pravṛttaphalasya tu karmāśayasya mukteṣoriva vegakṣayāt nivṛttiḥ,
‘tasya tāvadeva ciram’ (chā. u. 6 । 14 । 2) iti śarīrapātāvadhikṣepakaraṇāt ।
tasmādupapannā yāvadadhikāram ādhikārikāṇāmavasthitiḥ ।
na ca jñānaphalasya anaikāntikatā ;
tathā ca śrutiḥ aviśeṣeṇaiva sarveṣāṁ jñānānmokṣaṁ darśayati —
‘tadyo yo devānāṁ pratyabudhyata sa eva tadabhavattatharṣīṇāṁ tathā manuṣyāṇām’ (bṛ. u. 1 । 4 । 10) iti ।
jñānāntareṣu ca aiśvaryādiphaleṣvāsaktāḥ syurmaharṣayaḥ ;
te paścādaiśvaryakṣayadarśanena nirviṇṇāḥ paramātmajñāne pariniṣṭhāḥ kaivalyaṁ prāpurityupapadyate — ‘
brahmaṇā saha te sarve samprāpte pratisañcare ।
parasyānte kṛtātmānaḥ praviśanti paraṁ padam’
iti smaraṇāt ।
pratyakṣaphalatvācca jñānasya phalavirahāśaṅkānupapattiḥ ;
karmaphale hi svargādāvanubhavānārūḍhe syādāśaṅkā bhavedvā na veti ;
anubhavārūḍhaṁ tu jñānaphalam —
‘yatsākṣādaparokṣādbrahma’ (bṛ. u. 3 । 4 । 1) iti śruteḥ,
‘tattvamasi’ (chā. u. 6 । 8 । 7) iti siddhavadupadeśāt ;
na hi ‘
tattvamasi’
ityasya vākyasya arthaḥ —
tat tvaṁ mṛto bhaviṣyasīti —
evaṁ pariṇetuṁ śakyaḥ ।
‘taddhaitatpaśyannṛṣirvāmadevaḥ pratipede'haṁ manurabhavaꣳ sūryaśca’ (bṛ. u. 1 । 4 । 10) iti ca samyagdarśanakālameva tatphalaṁ sarvātmatvaṁ darśayati ।
tasmāt aikāntikī viduṣaḥ kaivalyasiddhiḥ ॥ 32 ॥
akṣaradhiyāṁ tvavarodhaḥ sāmānyatadbhāvābhyāmaupasadavattaduktam ॥ 33 ॥
vājasaneyake śrūyate —
‘etadvai tadakṣaraṁ gārgi brāhmaṇā abhivadantyasthūlamanaṇvahrasvamadīrghamalohitamasneham’ (bṛ. u. 3 । 8 । 8) ityādi ;
tathā ātharvaṇe śrūyate —
‘atha parā yayā tadakṣaramadhigamyate’ (mu. u. 1 । 1 । 5) ‘yattadadreśyamagrāhyamagotramavarṇam’ (mu. u. 1 । 1 । 6) ityādi ;
tathaiva anyatrāpi viśeṣanirākaraṇadvāreṇa akṣaraṁ paraṁ brahma śrāvyate ;
tatra ca kvacit kecit atiriktā viśeṣāḥ pratiṣidhyante ;
tāsāṁ viśeṣapratiṣedhabuddhīnāṁ kiṁ sarvāsāṁ sarvatra prāptiḥ,
uta vyavastheti saṁśaye,
śrutivibhāgāt vyavasthāprāptau,
ucyate —
akṣaraviṣayāstu viśeṣapratiṣedhabuddhayaḥ sarvāḥ sarvatrāvaroddhavyāḥ,
sāmānyatadbhāvābhyām —
samāno hi sarvatra viśeṣanirākaraṇarūpo brahmapratipādanaprakāraḥ ;
tadeva ca sarvatra pratipādyaṁ brahma abhinnaṁ pratyabhijñāyate ;
tatra kimiti anyatra kṛtā buddhayaḥ anyatra na syuḥ ।
tathā ca ‘ānandādayaḥ pradhānasya’ (bra. sū. 3 । 3 । 11) ityatra vyākhyātam ;
tatra vidhirūpāṇi viśeṣaṇāni cintitāni,
iha pratiṣedharūpāṇīti viśeṣaḥ ;
prapañcārthaścāyaṁ cintābhedaḥ ।
aupasadavaditi nidarśanam ;
yathā jāmadagnye'hīne puroḍāśinīṣūpasatsu coditāsu ,
puroḍāśapradānamantrāṇām ‘
agnerverhotraṁ veradhvaram’
ityevamādīnām udgātṛvedotpannānāmapi adhvaryubhirabhisambandho bhavati,
adhvaryukartṛkatvātpuroḍāśapradānasya,
pradhānatantratvāccāṅgānām —
evamihāpi akṣaratantratvāt tadviśeṣaṇānāṁ yatra kvacidapyutpannānām akṣareṇa sarvatrābhisambandha ityarthaḥ ।
taduktaṁ prathame kāṇḍe —
‘guṇamukhyavyatikrame tadarthatvānmukhyena vedasaṁyogaḥ’ (jai. sū. 3 । 3 । 9) ityatra ॥ 33 ॥
iyadāmananāt ॥ 34 ॥
vidyaikatvamiti ।
kutaḥ ?
yataḥ ubhayorapyanayormantrayoḥ iyattāparicchinnaṁ dvitvopetaṁ vedyaṁ rūpam abhinnam āmananti ।
nanu darśito rūpabhedaḥ —
netyucyate ;
ubhāvapyetau mantrau jīvadvitīyamīśvaraṁ pratipādayataḥ,
nārthāntaram । ‘
dvā suparṇā’
ityatra tāvat — ‘
anaśnannanyo abhicākaśīti’
ityaśanāyādyatītaḥ paramātmā pratipādyate ;
vākyaśeṣe'pi ca sa eva pratipādyamāno dṛśyate ‘juṣṭaṁ yadā paśyatyanyamīśamasya mahimānam’ (śve. u. 4 । 7) iti ; ‘
ṛtaṁ pibantau’
ityatra tu jīve pibati,
aśanāyādyatītaḥ paramātmāpi sāhacaryāt chatrinyāyena pibatītyupacaryate ;
paramātmaprakaraṇaṁ hi etat —
‘anyatra dharmādanyatrādharmāt’ (ka. u. 1 । 2 । 14) ityupakramāt ;
tadviṣaya eva ca atrāpi vākyaśeṣo bhavati —
‘yaḥ seturījānānāmakṣaraṁ brahma yatparam’ (ka. u. 1 । 3 । 2) iti ।
‘guhāṁ praviṣṭāvātmānau hi’ (bra. sū. 1 । 2 । 11) ityatra ca etatprapañcitam ।
tasmānnāsti vedyabhedaḥ ;
tasmācca vidyaikatvam ।
api ca triṣvapyeteṣu vedānteṣu paurvāparyālocane paramātmavidyaiva avagamyate ;
tādātmyavivakṣayaiva jīvopādānam ,
nārthāntaravivakṣayā ;
na ca paramātmavidyāyāṁ bhedābhedavicārāvatāro'stītyuktam ।
tasmātprapañcārtha eva eṣa yogaḥ ;
tasmāccādhikadharmopasaṁhāra iti ॥ 34 ॥
antarā bhūtagrāmavatsvātmanaḥ ॥ 35 ॥
‘yatsākṣādaparokṣādbrahma ya ātmā sarvāntaraḥ’ (bṛ. u. 3 । 4 । 1)(bṛ. u. 3 । 5 । 1) ityevaṁ dviḥ uṣastakaholapraśnayoḥ nairantaryeṇa vājasaneyinaḥ samāmananti ।
tatra saṁśayaḥ —
vidyaikatvaṁ vā syāt ,
vidyānānātvaṁ veti ।
vidyānānātvamiti tāvatprāptam ,
abhyāsasāmarthyāt ;
anyathā hi anyūnānatiriktārthe dvirāmnānam anarthakameva syāt ;
tasmāt yathā abhyāsātkarmabhedaḥ,
evamabhyāsādvidyābheda ityevaṁ prāpte,
pratyāha —
antarā āmnānāviśeṣāt svātmanaḥ vidyaikatvamiti ;
sarvāntaro hi svātmā ubhayatrāpyaviśiṣṭaḥ pṛcchyate,
pratyucyate ca ;
na hi dvāvātmānau ekasmindehe sarvāntarau sambhavataḥ ;
tadā hi ekasya āñjasaṁ sarvāntaratvamavakalpeta,
ekasya tu bhūtagrāmavat naiva sarvāntaratvaṁ syāt ;
yathā ca pañcabhūtasamūhe dehe —
pṛthivyā āpo'ntarāḥ,
adbhyastejo'ntaramiti —
satyapyāpekṣike'ntaratve,
naiva mukhyaṁ sarvāntaratvaṁ bhavati,
tathehāpītyarthaḥ ।
athavā bhūtagrāmavaditi śrutyantaraṁ nidarśayati ;
yathā —
‘eko devaḥ sarvabhūteṣu gūḍhaḥ sarvavyāpī sarvabhūtāntarātmā’ (śve. u. 6 । 11) ityasminmantre samasteṣu bhūtagrāmeṣveka eva sarvāntara ātmā āmnāyate —
evamanayorapi brāhmaṇayorityarthaḥ ।
tasmāt vedyaikyāt vidyaikatvamiti ॥ 35 ॥
anyathā bhedānupapattiriti cennopadeśāntaravat ॥ 36 ॥
atha yaduktam —
anabhyupagamyamāne vidyābhede āmnānabhedānupapattiriti,
tatparihartavyam ;
atrocyate —
nāyaṁ doṣaḥ ;
upadeśāntaravadupapatteḥ ;
yathā tāṇḍināmupaniṣadi ṣaṣṭhe prapāṭhake —
‘sa ātmā tattvamasi śvetaketo’ (chā. u. 6 । 8 । 7) iti navakṛtvo'pyupadeśe na vidyābhedo bhavati,
evamihāpi bhaviṣyati ।
kathaṁ ca navakṛtvo'pyupadeśe vidyābhedo na bhavati ?
upakramopasaṁhārābhyāmekārthatāvagamāt —
‘bhūya eva mā bhagavānvijñāpayatu’ (chā. u. 6 । 5 । 4) iti ca ekasyaivārthasya punaḥ punaḥ pratipipādayiṣitatvena upakṣepāt āśaṅkāntaranirākaraṇena ca asakṛdupadeśopapatteḥ ।
evamihāpi praśnarūpābhedāt ,
‘ato'nyadārtam’ (bṛ. u. 3 । 4 । 2) iti ca parisamāptyaviśeṣāt upakramopasaṁhārau tāvadekārthaviṣayau dṛśyete ;
‘yadeva sākṣādaparokṣādbrahma’ (bṛ. u. 3 । 5 । 1) iti dvitīye praśne evakāraṁ prayuñjānaḥ pūrvapraśnagatamevārtham uttaratrānukṛṣyamāṇaṁ darśayati ;
pūrvasmiṁśca brāhmaṇe kāryakaraṇavyatiriktasya ātmanaḥ sadbhāvaḥ kathyate ;
uttarasmiṁstu tasyaiva aśanāyādisaṁsāradharmātītatvaṁ viśeṣaḥ kathyate —
ityekārthatopapattiḥ ।
tasmāt ekā vidyeti ॥ 36 ॥
vyatihāro viśiṁṣanti hītaravat ॥ 37 ॥
yathā — ‘tadyo'haṁ so'sau yo'sau so'ham’ ityādityapuruṣaṁ prakṛtyaitareyiṇaḥ samāmananti, tathā jābālāḥ — ‘tvaṁ vā ahamasmi bhagavo devate'haṁ vai tvamasi’ iti । tatra saṁśayaḥ — kimiha vyatihāreṇa ubhayarūpā matiḥ kartavyā, uta ekarūpaiveti । ekarūpaiveti tāvadāha ; na hi atra ātmana īśvareṇaikatvaṁ muktvā anyatkiñciccintayitavyamasti ; yadi caivaṁ cintayitavyo viśeṣaḥ parikalpyeta, saṁsāriṇaśca īśvarātmatvam , īśvarasya saṁsāryātmatvamiti — tatra saṁsāriṇastāvadīśvarātmatve utkarṣo bhavet ; īśvarasya tu saṁsāryātmatve nikarṣaḥ kṛtaḥ syāt । tasmāt aikarūpyameva mateḥ । vyatihārāmnāyastu ekatvadṛḍhīkārārtha ityevaṁ prāpte, pratyāha — vyatihāro'yam ādhyānāyāmnāyate ; itaravat — yathā itare guṇāḥ sarvātmatvaprabhṛtayaḥ ādhyānāya āmnāyante, tadvat । tathā hi viśiṁṣanti samāmnātāraḥ ubhayoccāraṇena — ‘tvamahamasmyahaṁ ca tvamasi’ iti ; tacca ubhayarūpāyāṁ matau kartavyāyām arthavadbhavati ; anyathā hi idaṁ viśeṣeṇobhayāmnānam anarthakaṁ syāt , ekenaiva kṛtatvāt । nanu ubhayāmnānasya arthaviśeṣe parikalpyamāne devatāyāḥ saṁsāryātmatvāpatteḥ nikarṣaḥ prasajyetetyuktam — naiṣa doṣaḥ ; aikātmyasyaiva anena prakāreṇānucintyamānatvāt । nanu evaṁ sati sa eva ekatvadṛḍhīkāra āpadyeta — na vayamekatvadṛḍhīkāraṁ vārayāmaḥ — kiṁ tarhi ? — vyatihāreṇa iha dvirūpā matiḥ kartavyā vacanaprāmāṇyāt , naikarūpetyetāvat upapādayāmaḥ ; phalatastu ekatvamapi dṛḍhībhavati । yathā ādhyānārthe'pi satyakāmādiguṇopadeśe tadguṇa īśvaraḥ prasidhyati, tadvat । tasmādayamādhyātavyo vyatihāraḥ samāne ca viṣaye upasaṁhartavyo bhavatīti ॥ 37 ॥
saiva hi satyādayaḥ ॥ 38 ॥
ekaiveyaṁ satyavidyeti ।
kutaḥ ?
‘tadyattatsatyam’ (bṛ. u. 5 । 5 । 2) iti prakṛtākarṣaṇāt ।
nanu vidyābhede'pi prakṛtākarṣaṇam upāsyaikatvādupapadyata ityuktam —
naitadevam ;
yatra tu vispaṣṭāt kāraṇāntarāt vidyābhedaḥ pratīyate,
tatra etadevaṁ syāt ;
atra tu ubhayathā sambhave ‘
tadyattatsatyam’
iti prakṛtākarṣaṇāt pūrvavidyāsambaddhameva satyam uttaratra ākṛṣyata iti ekavidyātvaniścayaḥ ।
yatpunaruktam —
phalāntaraśravaṇādvidyāntaramiti,
atrocyate — ‘
tasyopaniṣadahaḥ …
aham’
iti ca aṅgāntaropadeśasya stāvakamidaṁ phalāntaraśravaṇamityadoṣaḥ ।
api ca arthavādādeva phale kalpayitavye sati,
vidyaikatve ca avayaveṣu śrūyamāṇāni bahūnyapi phalāni avayavinyāmeva vidyāyām upasaṁhartavyāni bhavanti ;
tasmātsaiveyam ekā satyavidyā tena tena viśeṣeṇopetā āmnātā —
ityataḥ sarva eva satyādayo guṇā ekasminnevaprayoge upasaṁhartavyāḥ ॥
kāmādītaratra tatra cāyatanādibhyaḥ ॥ 39 ॥
‘atha yadidamasminbrahmapure daharaṁ puṇḍarīkaṁ veśma daharo'sminnantarākāśaḥ’ (chā. u. 8 । 1 । 1) iti prastutya,
chandogā adhīyate —
‘eṣa ātmā'pahatapāpmā vijaro vimṛtyurviśoko vijighatso'pipāsaḥ satyakāmaḥ satyasaṅkalpaḥ’ (chā. u. 8 । 1 । 5) ityādi ;
tathā vājasaneyinaḥ —
‘sa vā eṣa mahānaja ātmā yo'yaṁ vijñānamayaḥ prāṇeṣu ya eṣo'ntarhṛdaya ākāśastasmiñśete sarvasya vaśī’ (bṛ. u. 4 । 4 । 22) ityādi ।
tatra vidyaikatvaṁ parasparaguṇayogaśca,
kiṁ vā neti saṁśaye —
vidyaikatvamiti ।
tatredamucyate —
kāmādīti,
satyakāmādītyarthaḥ —
yathā devadatto dattaḥ,
satyabhāmā bhāmeti ।
yadetat chāndogye hṛdayākāśasya satyakāmatvādiguṇajātamupalabhyate,
taditaratra vājasaneyake ‘
sa vā eṣa mahānaja ātmā’
ityatra sambadhyeta ;
yacca vājasaneyake vaśitvādi upalabhyate,
tadapi itaratra chāndogye ‘eṣa ātmā'pahatapāpmā’ (chā. u. 8 । 1 । 5) ityatra sambadhyeta ।
kutaḥ ?
āyatanādisāmānyāt ;
samānaṁ hi ubhayatrāpi hṛdayamāyatanam ,
samānaśca vedya īśvaraḥ,
samānaṁ ca tasya setutvaṁ lokāsambhedaprayojanam —
ityevamādi bahu sāmānyaṁ dṛśyate ।
nanu viśeṣo'pi dṛśyate —
chāndogye hṛdayākāśasya guṇayogaḥ,
vājasaneyake tu ākāśāśrayasya brahmaṇa iti —
na,
‘dahara uttarebhyaḥ’ (bra. sū. 1 । 3 । 14) ityatra cchāndogye'pi ākāśaśabdaṁ brahmaiveti pratiṣṭhāpitatvāt ।
ayaṁ tu atra vidyate viśeṣaḥ —
saguṇā hi brahmavidyā chāndogye upadiśyate —
‘atha ya ihātmānamanuvidya vrajantyetāꣳśca satyānkāmān’ (chā. u. 8 । 1 । 6) ityātmavat kāmānāmapi vedyatvaśravaṇāt ,
vājasaneyake tu nirguṇameva parambrahma upadiśyamānaṁ dṛśyate —
‘ata ūrdhvaṁ vimokṣāya brūhi’ (bṛ. u. 4 । 3 । 14) ‘asaṅgo hyayaṁ puruṣaḥ’ (bṛ. u. 4 । 3 । 15) ityādipraśnaprativacanasamanvayāt ।
vaśitvādi tu tatstutyarthameva guṇajātaṁ vājasaneyake saṅkīrtyate ;
tathā ca upariṣṭāt ‘sa eṣa neti netyātmā’ (bṛ. u. 3 । 9 । 26) ityādinā nirguṇameva brahma upasaṁharati ।
guṇavatastu brahmaṇa ekatvāt vibhūtipradarśanāya ayaṁ guṇopasaṁhāraḥ sūtritaḥ,
nopāsanāya —
iti draṣṭavyam ॥ 39 ॥
ādarādalopaḥ ॥ 40 ॥
chāndogye vaiśvānaravidyāṁ prakṛtya śrūyate —
‘tadyadbhaktaṁ prathamamāgacchettaddhomīyaꣳ sa yāṁ prathamāmāhutiṁ juhuyāttāṁ juhuyātprāṇāya svāhā’ (chā. u. 5 । 19 । 1) ityādi ;
tatra pañca prāṇāhutayo vihitāḥ ;
tāsu ca parastādagnihotraśabdaḥ prayuktaḥ ‘ya etadevaṁ vidvānagnihotraṁ juhoti’ (chā. u. 5 । 24 । 2) iti,
‘yatheha kṣudhitā bālā mātaraṁ paryupāsate evaꣳ sarvāṇi bhūtānyagnihotramupāsate’ (chā. u. 5 । 24 । 5) iti ca ।
tatredaṁ vicāryate —
kiṁ bhojanalope lopaḥ prāṇāgnihotrasya,
uta alopa iti । ‘
tadyadbhaktam’
iti bhaktāgamanasaṁyogaśravaṇāt ,
bhaktāgamanasya ca bhojanārthatvāt ,
bhojanalope lopaḥ prāṇāgnihotrasyetyevaṁ prāpte,
na lupyeteti tāvadāha ।
kasmāt ?
ādarāt ;
tathā hi vaiśvānaravidyāyāmeva jābālānāṁ śrutiḥ — ‘
pūrvo'tithibhyo'śnīyāt ।
yathā ha vai svayamahutvāgnihotraṁ parasya juhuyādevaṁ tat’
iti atithibhojanasya prāthamyaṁ ninditvā,
svāmibhojanaṁ prathamaṁ prāpayantī prāṇāgnihotre ādaraṁ karoti ;
yā hi na prāthamyalopaṁ sahate,
natarāṁ sā prāthamyavato'gnihotrasya lopaṁ saheteti manyate ।
nanu bhojanārthabhaktāgamanasaṁyogādbhojanalope lopaḥ prāpitaḥ —
na,
tasya dravyaviśeṣavidhānārthatvāt ;
prākṛte hi agnihotre payaḥprabhṛtīnāṁ dravyāṇāṁ niyatatvāt ihāpi agnihotraśabdāt kauṇḍapāyināmayanavat taddharmaprāptau satyām ,
bhaktadravyakatāguṇaviśeṣavidhānārtham idaṁ vākyam ‘
tadyadbhaktam’
iti ;
ato guṇalope na mukhyasyetyevaṁ prāptam ;
bhojanalope'pi adbhirvā anyena vā dravyeṇāviruddhena pratinidhinyāyena prāṇāgnihotrasyānuṣṭhānamiti ॥ 40 ॥
ata uttaraṁ paṭhati —
upasthite'tastadvacanāt ॥ 41 ॥
upasthite bhojane ataḥ tasmādeva bhojanadravyāt prathamopanipatitāt prāṇāgnihotraṁ nirvartayitavyam ।
kasmāt ?
tadvacanāt ;
tathā hi —
‘tadyadbhaktaṁ prathamamāgacchettaddhomīyam’ (chā. u. 5 । 19 । 1) iti siddhavadbhaktopanipātaparāmarśena parārthadravyasādhyatāṁ prāṇāhutīnāṁ vidadhāti ।
tāḥ aprayojakalakṣaṇāpannāḥ satyaḥ,
kathaṁ bhojanalope dravyāntaraṁ pratinidhāpayeyuḥ ।
na ca atra prākṛtāgnihotradharmaprāptirasti ;
kuṇḍapāyināmayane hi ‘
māsamagnihotraṁ juhoti’
iti vidhyuddeśagato'gnihotraśabdaḥ tadvadbhāvaṁ vidhāpayediti yuktā taddharmaprāptiḥ ;
iha punaḥ arthavādagato'gnihotraśabdaḥ na tadvadbhāvaṁ vidhāpayitumarhati ;
taddharmaprāptau ca abhyupagamyamānāyām ,
agnyuddharaṇādayo'pi prāpyeran ;
na ca asti sambhavaḥ ;
agnyuddharaṇaṁ tāvat homādhikaraṇabhāvāya ;
na ca ayam agnau homaḥ,
bhojanārthatāvyāghātaprasaṅgāt ;
bhojanārthopanītadravyasambandhācca āsya eva eṣa homaḥ ;
tathā ca jābālaśrutiḥ ‘
pūrvo'tithibhyo'śnīyāt’
iti āsyādhārāmeva imāṁ homanirvṛttiṁ darśayati ;
ata eva ca ihāpi sāmpādikānyevāgnihotrāṅgāni darśayati —
‘ura eva vedirlomāni barhirhṛdayaṁ gārhapatyo mano'nvāhāryapacana āsyamāhavanīyaḥ’ (chā. u. 5 । 18 । 2) iti ;
vediśrutiścātra sthaṇḍilamātropalakṣaṇārthā draṣṭavyā,
mukhyāgnihotre vedyabhāvāt ,
tadaṅgānāṁ ca iha sampipādayiṣitatvāt ;
bhojanenaiva ca kṛtakālena saṁyogāt na agnihotrakālāvarodhasambhavaḥ ;
evamanye'pi upasthānādayo dharmāḥ kecitkathañcit virudhyante ।
tasmādbhojanapakṣa eva ete mantradravyadevatāsaṁyogāt pañca homā nirvartayitavyāḥ ।
yattu ādaradarśanavacanam ,
tat bhojanapakṣe prāthamyavidhānārtham ;
na hyasti vacanasya atibhāraḥ ;
na tu anena asya nityatā śakyate darśayitum ।
tasmāt bhojanalope lopa eva prāṇāgnihotrasyeti ॥ 41 ॥
tannirdhāraṇāniyamastaddṛṣṭeḥ pṛthagghyapratibandhaḥ phalam ॥ 42 ॥
santi karmāṅgavyapāśrayāṇi vijñānāni —
‘omityetadakṣaramudgīthamupāsīta’ (chā. u. 1 । 1 । 1) ityevamādīni ।
kiṁ tāni nityānyeva syuḥ karmasu ,
parṇamayītvādivat ;
uta anityāni,
godohanādivaditi vicārayāmaḥ ।
kiṁ tāvatprāptam ?
nityānīti ।
kutaḥ ?
prayogavacanaparigrahāt —
anārabhyādhītānyapi hi etāni udgīthādidvāreṇa kratusambandhāt kratuprayogavacanenaiva aṅgāntaravat saṁspṛśyante ;
yattu eṣāṁ svavākyeṣu phalaśravaṇam —
‘āpayitā ha vai kāmānāṁ bhavati’ (chā. u. 1 । 1 । 7) ityādi,
tadvartamānāpadeśarūpatvādarthavādamātrameva,
apāpaślokaśravaṇādivat ,
na phalapradhānam ;
tasmāt yathā ‘
yasya parṇamayī juhūrbhavati na sa pāpaṁ ślokaṁ śṛṇoti’
ityevamādīnām aprakaraṇapaṭhitānāmapi juhvādidvāreṇa kratupraveśāt prakaraṇapaṭhitavat nityatā,
evamudgīthādyupāsanānāmapītyevaṁ prāpte brūmaḥ —
pradānavadeva taduktam ॥ 43 ॥
pṛthageva vāyuprāṇāvupagantavyāviti ।
kasmāt ?
pṛthagupadeśāt ;
ādhyānārtho hi ayam adhyātmādhidaivavibhāgopadeśaḥ ;
saḥ asatyādhyānapṛthaktve anarthaka eva syāt ।
nanu uktam ,
na pṛthaganucintanaṁ tattvābhedāditi —
naiṣa doṣaḥ ;
tattvābhede'pyavasthābhedāt upadeśabhedavaśena anucintanabhedopapatteḥ,
ślokopanyāsasya ca tattvābhedābhiprāyeṇāpi upapadyamānasya pūrvoditadhyeyabhedanirākaraṇasāmarthyābhāvāt ,
‘sa yathaiṣāṁ prāṇānāṁ madhyamaḥ prāṇa evametāsāṁ devatānāṁ vāyuḥ’ (bṛ. u. 1 । 5 । 22) iti ca upamānopameyakaraṇāt ।
etena vratopanyāso vyākhyātaḥ ;
‘ekameva vratam’ (bṛ. u. 1 । 5 । 23) iti ca evakāraḥ vāgādivratanivartanena prāṇavratapratipattyarthaḥ ;
bhagnavratāni hi vāgādīnyuktāni,
‘tāni mṛtyuḥ śramo bhūtvopayeme’ (bṛ. u. 1 । 5 । 21) iti śruteḥ ;
na vāyuvratanivṛttyarthaḥ,
‘athāto vratamīmāꣳsā’ (bṛ. u. 1 । 5 । 21) iti prastutya tulyavat vāyuprāṇayorabhagnavratatvasya nirdhāritatvāt ;
‘ekameva vrataṁ caret’ (bṛ. u. 1 । 5 । 23) iti ca uktvā,
‘teno etasyai devatāyai sāyujyaṁ salokatāṁ jayati’ (bṛ. u. 1 । 5 । 23) iti vāyuprāptiṁ phalaṁ bruvan vāyuvratamanivartitaṁ darśayati ;
devatetyatra vāyuḥ syāt ,
aparicchinnātmakatvasya prepsitatvāt ,
purastātprayogācca —
‘saiṣā'nastamitā devatā yadvāyuḥ’ (bṛ. u. 1 । 5 । 22) iti ।
tathā ‘tau vā etau dvau saṁvargau vāyureva deveṣu prāṇaḥ prāṇeṣu’ (chā. u. 4 । 3 । 4) iti bhedena vyapadiśati ;
‘te vā ete pañcānye pañcānye daśa santastatkṛtam’ (bṛ. u. 4 । 3 । 8) iti ca bhedenaiva upasaṁharati ;
tasmātpṛthageva upagamanam ।
pradānavat —
yathā ‘
indrāya rājñe puroḍāśamekādaśakapālamindrāyādhirājāyendrāya svarājñe’
ityasyāṁ tripuroḍāśinyāmiṣṭau, ‘
sarveṣāmabhigamayannavadyatyachambaṭkāram’
ityato vacanāt ,
indrābhedācca,
saha pradānāśaṅkāyām —
rājādiguṇabhedāt yājyānuvākyāvyatyāsavidhānācca yathānyāsameva devatāpṛthaktvātpradānapṛthaktvaṁ bhavati ;
evaṁ tattvābhede'pi ādhyeyāṁśapṛthaktvāt ādhyānapṛthaktvamityarthaḥ ।
taduktaṁ saṅkarṣe — ‘
nānā vā devatā pṛthagjñānāt’
iti ।
tatra tu dravyadevatābhedāt yāgabhedo vidyate ;
naivamiha vidyābhedo'sti,
upakramopasaṁhārābhyām adhyātmādhidaivopadeśeṣu ekavidyāvidhānapratīteḥ ;
vidyaikye'pi tu adhyātmādhidaivabhedāt pravṛttibhedo bhavati —
agnihotra iva sāyaṁprātaḥkālabhedāt —
ityetāvadabhipretya pradānavadityuktam ॥ 43 ॥
liṅgabhūyastvāttaddhi balīyastadapi ॥ 44 ॥
vājasaneyino'gnirahasye ‘naiva vā idamagre sadāsīt’ ityetasminbrāhmaṇe mano'dhikṛtya adhīyate — ‘tatṣaṭtriṁśatsahasrāṇyapaśyadātmano'gnīnarkānmanomayānmanaścitaḥ’ ityādi ; tathaiva ‘vākcitaḥ prāṇacitaścakṣuścitaḥ śrotracitaḥ karmacito'gnicitaḥ’ iti pṛthagagnīn āmananti sāmpādikān । teṣu saṁśayaḥ — kimete manaścidādayaḥ kriyānupraveśinaḥ taccheṣabhūtāḥ, uta svatantrāḥ kevalavidyātmakā iti । tatra prakaraṇāt kriyānupraveśe prāpte, svātantryaṁ tāvatpratijānīte — liṅgabhūyastvāditi । bhūyāṁsi hi liṅgāni asminbrāhmaṇe kevalavidyātmakatvameṣāmupodbalayanti dṛśyante — ‘tadyatkiñcemāni bhūtāni manasā saṅkalpayanti teṣāmeva sā kṛtiḥ’ iti, ‘tānhaitānevaṁvide sarvadā sarvāṇi bhūtāni cinvantyapi svapate’ iti ca evaṁjātīyakāni । taddhi liṅgaṁ prakaraṇādbalīyaḥ । tadapyuktaṁ pūrvasminkāṇḍe — ‘śrutiliṅgavākyaprakaraṇasthānasamākhyānāṁ samavāye pāradaurbalyamarthaviprakarṣāt’ (jai. sū. 3 । 3 । 14) iti ॥ 44 ॥
pūrvavikalpaḥ prakaraṇātsyātkriyā mānasavat ॥ 45 ॥
naitadyuktam — svatantrā ete'gnayaḥ ananyaśeṣabhūtā iti ; pūrvasya kriyāmayasya agneḥ prakaraṇāt tadviṣaya eva ayaṁ vikalpaviśeṣopadeśaḥ syāt , na svatantraḥ । nanu prakaraṇālliṅgaṁ balīyaḥ — satyamevametat ; liṅgamapi tu evaṁjātīyakaṁ na prakaraṇādbalīyo bhavati ; anyārthadarśanaṁ hi etat , sāmpādikāgnipraśaṁsārūpatvāt ; anyārthadarśanaṁ ca asatyāmanyasyāṁ prāptau guṇavādenāpyupapadyamānaṁ na prakaraṇaṁ bādhitumutsahate ; tasmāt sāmpādikā apyete'gnayaḥ prakaraṇātkriyānupraveśina eva syuḥ । mānasavat — yathā daśarātrasya daśame'hani avivākye pṛthivyā pātreṇa samudrasya somasya prajāpataye devatāyai gṛhyamāṇasya grahaṇāsādanahavanāharaṇopahvānabhakṣaṇāni mānasānyeva āmnāyante, sa ca mānaso'pi grahakalpaḥ kriyāprakaraṇāt kriyāśeṣa eva bhavati — evamayamapyagni kalpa ityarthaḥ ॥ 45 ॥
atideśācca ॥ 46 ॥
atideśaśca eṣāmagnīnāṁ kriyānupraveśamupodbalayati — ‘ṣaṭtriṁśatsahasrāṇyagnayo'rkāsteṣāmekaika eva tāvānyāvānasau pūrvaḥ’ iti ; sati hi sāmānye atideśaḥ pravartate ; tataśca pūrveṇa iṣṭakācitena kriyānupraveśinā agninā sāmpādikānagnīnatidiśan kriyānupraveśameva eṣāṁ dyotayati ॥ 46 ॥
vidyaiva tu nirdhāraṇāt ॥ 47 ॥
tuśabdaḥ pakṣaṁ vyāvartayati । vidyātmakā eva ete svatantrā manaścidādayo'gnayaḥ syuḥ, na kriyāśeṣabhūtāḥ । tathā hi nirdhārayati — ‘te haite vidyācita eva’ iti, ‘vidyayā haivaita evaṁvidaścitā bhavanti’ iti ca ॥ 47 ॥
nanu liṅgamapi asatyāmanyasyāṁ prāptau asādhakaṁ kasyacidarthasyeti, apāsya tat , prakaraṇasāmarthyāt kriyāśeṣatvamadhyavasitam — ityata uttaraṁ paṭhati —
śrutyādibalīyastvācca na bādhaḥ ॥ 49 ॥
naivaṁ prakaraṇasāmarthyātkriyāśeṣatvamadhyavasāya svātantryapakṣo bādhitavyaḥ,
śrutyāderbalīyastvāt ;
balīyāṁsi hi prakaraṇāt śrutiliṅgavākyānīti sthitaṁ śrutiliṅgasūtre ।
tāni ca iha svātantryapakṣaṁ sādhayanti dṛśyante ।
katham ?
śrutistāvat — ‘
te haite vidyācita eva’
iti ;
tathā liṅgam — ‘
sarvadā sarvāṇi bhūtāni cinvantyapi svapate’
iti ;
tathā vākyamapi — ‘
vidyayā haivaita evaṁvidaścitā bhavanti’
iti । ‘
vidyācita eva’
iti hi sāvadhāraṇā iyaṁ śrutiḥ kriyānupraveśe'mīṣāmabhyupagamyamāne pīḍitā syāt ।
nanu abāhyasādhanatvābhiprāyamidamavadhāraṇaṁ bhaviṣyati —
netyucyate ;
tadabhiprāyatāyāṁ hi ‘
vidyācitaḥ’
iti iyatā svarūpasaṅkīrtanenaiva kṛtatvāt ,
anarthakamavadhāraṇaṁ bhavet —
svarūpameva hi eṣām abāhyasādhanatvamiti ;
abāhyasādhanatve'pi tu mānasagrahavat kriyānupraveśaśaṅkāyāṁ tannivṛttiphalam avadhāraṇam arthavadbhaviṣyati ।
tathā ‘
svapate jāgrate caivaṁvide sarvadā sarvāṇi bhūtānyetānagnīṁścinvanti’
iti sātatyadarśanam eṣāṁ svātantrye'vakalpate —
yathā sāmpādike vākprāṇamaye'gnihotre ‘prāṇaṁ tadā vāci juhoti … vācaṁ tadā prāṇe juhoti’ (kau. u. 2 । 5) iti ca uktvā ucyate — ‘
ete anante amṛte āhutī jāgracca svapaṁśca satataṁ juhoti’
iti —
tadvat ;
kriyānupraveśe tu kriyāprayogasya alpakālatvāt na sātatyena eṣāṁ prayogaḥ kalpeta ।
na ca idamarthavādamātramiti nyāyyam ;
yatra hi vispaṣṭo vidhāyako liṅādiḥ upalabhyate,
yuktaṁ tatra saṅkīrtanamātrasyārthavādatvam ;
iha tu vispaṣṭavidhyantarānupalabdheḥ saṅkīrtanādeva eṣāṁ vijñānavidhānaṁ kalpanīyam ;
tacca yathāsaṅkīrtanameva kalpayituṁ śakyata iti,
sātatyadarśanāt tathābhūtameva kalpyate ;
tataśca sāmarthyādeṣāṁ svātantryasiddhiḥ ।
etena ‘
tadyatkiñcemāni bhūtāni manasā saṅkalpayanti teṣāmeva sā kṛtiḥ’
ityādi vyākhyātam ।
tathā vākyamapi ‘
evaṁvide’
iti puruṣaviśeṣasambandhameva eṣāmācakṣāṇaṁ na kratusambandhaṁ mṛṣyate ।
tasmāt svātantryapakṣa eva jyāyāniti ॥ 49 ॥
anubandhādibhyaḥ prajñāntarapṛthaktvavaddṛṣṭaśca taduktam ॥ 50 ॥
itaśca prakaraṇamupamṛdya svātantryaṁ manaścidādīnāṁ pratipattavyam , yat kriyāvayavān manaādivyāpāreṣvanubadhnāti — ‘te manasaivādhīyanta manasācīyanta manasaiva grahā agṛhyanta manasāstuvanmanasāśaṁsanyatkiñca yajñe karma kriyate yatkiñca yajñiyaṁ karma manasaiva teṣu tanmanomayeṣu manaścitsu manomayameva kriyate’ ityādinā ; sampatphalo hi ayamanubandhaḥ ; na ca pratyakṣāḥ kriyāvayavāḥ santaḥ sampadā lipsitavyāḥ । na ca atra udgīthādyupāsanavat kriyāṅgasambandhāt tadanupraveśitvamāśaṅkitavyam , śrutivairūpyāt ; na hi atra kriyāṅgaṁ kiñcidādāya tasmin ado nāmādhyavasitavyamiti vadati ; ṣaṭtriṁśatsahasrāṇi tu manovṛttibhedān ādāya teṣvagnitvaṁ grahādīṁśca kalpayati, puruṣayajñādivat ; saṁkhyā ca iyaṁ puruṣāyuṣasyāhaḥsu dṛṣṭā satī tatsambandhinīṣu manovṛttiṣvāropyata iti draṣṭavyam । evamanubandhātsvātantryaṁ manaścidādīnām । ādiśabdāt atideśādyapi yathāsambhavaṁ yojayitavyam ; tathā hi — ‘teṣāmekaika eva tāvānyāvānasau pūrvaḥ’ iti kriyāmayasyāgnermāhātmyaṁ jñānamayānāmekaikasya atidiśan kriyāyāmanādaraṁ darśayati ; na ca satyeva kriyāsambandhe vikalpaḥ pūrveṇottareṣāmiti śakyaṁ vaktum ; na hi, yena vyāpāreṇa āhavanīyadhāraṇādinā pūrvaḥ kriyāyāmupakaroti, tena uttare upakartuṁ śaknuvanti । yattu pūrvapakṣe'pyatideśa upodbalaka ityuktam — sati hi sāmānye'tideśaḥ pravartata iti, tat asmatpakṣe'pyagnitvasāmānyenātideśasambhavātpratyuktam — asti hi sāmpādikānāmapyagnīnāmagnitvamiti । śrutyādīni ca kāraṇāni darśitāni । evamanubandhādibhyaḥ kāraṇebhyaḥ svātantryaṁ manaścidādīnām ; prajñāntarapṛthaktvavat — yathā prajñāntarāṇi śāṇḍilyavidyāprabhṛtīni svena svena anubandhena anubadhyamānāni pṛthageva karmabhyaḥ prajñāntarebhyaśca svatantrāṇi bhavanti, evamiti ; dṛṣṭaśca aveṣṭeḥ rājasūyaprakaraṇapaṭhitāyāḥ prakaraṇādutkarṣaḥ — varṇatrayānubandhāt ; rājayajñatvācca rājasūyasya ; taduktaṁ prathame kāṇḍe — ‘kratvarthāyāmiti cenna varṇatrayasaṁyogāt’ (jai. sū. 11 । 4 । 9) iti ॥ 50 ॥
na sāmānyādapyupalabdhermṛtyuvanna hi lokāpattiḥ ॥ 51 ॥
yaduktaṁ mānasavaditi,
tatpratyucyate ।
na mānasagrahasāmānyādapi manaścidādīnāṁ kriyāśeṣatvaṁ kalpyam ,
pūrvoktebhyaḥ śrutyādihetubhyaḥ kevalapuruṣārthatvopalabdheḥ ;
na hi kiñcit kasyacit kenacit sāmānyaṁ na sambhavati ;
na ca tāvatā yathāsvaṁ vaiṣamyaṁ nivartate ;
mṛtyuvat —
yathā ‘
sa vā eṣa eva mṛtyurya eṣa etasminmaṇḍale puruṣaḥ’
iti,
‘agnirvai mṛtyuḥ’ (bṛ. u. 3 । 2 । 10) iti ca agnyādityapuruṣayoḥ samāne'pi mṛtyuśabdaprayoge,
na atyantasāmyāpattiḥ ;
yathā ca ‘asau vāva loko gautamāgnistasyāditya eva samit’ (chā. u. 5 । 4 । 1) ityatra na samidādisāmānyāt lokasyāgnibhāvāpattiḥ —
tadvat ॥ 51 ॥
pareṇa ca śabdasya tādvidhyaṁ bhūyastvāttvanubandhaḥ ॥ 52 ॥
parastādapi ‘ayaṁ vāva loka eṣo'gniścitaḥ’ ityasmin anantare brāhmaṇe, tādvidhyaṁ kevalavidyāvidhitvam śabdasya prayojanaṁ lakṣyate, na śuddhakarmāṅgavidhitvam ; tatra hi — ‘vidyayā tadārohanti yatra kāmāḥ parāgatāḥ । na tatra dakṣiṇā yanti nāvidvāṁsastapasvinaḥ’ ityanena ślokena kevalaṁ karma nindan vidyāṁ ca praśaṁsan idaṁ gamayati । tathā purastādapi ‘yadetanmaṇḍalaṁ tapati’ ityasminbrāhmaṇe vidyāpradhānatvameva lakṣyate — ‘so'mṛto bhavati mṛtyurhyasyātmā bhavati’ iti vidyāphalenaiva upasaṁhārāt na karmapradhānatā । tatsāmānyāt ihāpi tathātvam । bhūyāṁsastu agnyavayavāḥ sampādayitavyā vidyāyām — ityetasmātkāraṇāt agninā anubadhyate vidyā, na karmāṅgatvāt । tasmāt manaścidādīnāṁ kevalavidyātmakatvasiddhiḥ ॥ 52 ॥
eka ātmanaḥ śarīre bhāvāt ॥ 53 ॥
iha dehavyatiriktasya ātmanaḥ sadbhāvaḥ samarthyate, bandhamokṣādhikārasiddhaye ; na hi asati dehavyatirikta ātmani paralokaphalāścodanā upapadyeran ; kasya vā brahmātmatvamupadiśyeta । nanu śāstrapramukha eva prathame pāde śāstraphalopabhogayogyasya dehavyatiriktasya ātmano'stitvamuktam — satyamuktaṁ bhāṣyakṛtā ; na tu tatrātmāstitve sūtramasti ; iha tu svayameva sūtrakṛtā tadastitvamākṣepapuraḥsaraṁ pratiṣṭhāpitam ; ita eva ca ākṛṣya ācāryeṇa śabarasvāminā pramāṇalakṣaṇe varṇitam ; ata eva ca bhagavatā upavarṣeṇa prathame tantre ātmāstitvābhidhānaprasaktau śārīrake vakṣyāma ityuddhāraḥ kṛtaḥ । iha ca idaṁ codanālakṣaṇeṣu upāsaneṣu vicāryamāṇeṣu ātmāstitvaṁ vicāryate, kṛtsnaśāstraśeṣatvapradarśanāya । api ca pūrvasminnadhikaraṇe prakaraṇotkarṣābhyupagamena manaścidādīnāṁ puruṣārthatvaṁ varṇitam ; ko'sau puruṣaḥ, yadarthā ete manaścidādayaḥ — ityasyāṁ prasaktau idaṁ dehavyatiriktasya ātmano'stitvamucyate ; tadastitvākṣepārthamidamādimaṁ sūtram — ākṣepapūrvikā hi parihāroktiḥ vivakṣite'rthe sthūṇānikhanananyāyena dṛḍhāṁ buddhimutpādayediti ॥
atra eke dehamātrātmadarśino lokāyatikāḥ dehavyatiriktasya ātmano'bhāvaṁ manyamānāḥ, samastavyasteṣu bāhyeṣu pṛthivyādiṣvadṛṣṭamapi caitanyaṁ śarīrākārapariṇateṣu bhūteṣu syāditi — sambhāvayantastebhyaścaitanyam , madaśaktivat vijñānam caitanyaviśiṣṭaḥ kāyaḥ puruṣaḥ — iti ca āhuḥ । na svargagamanāya apavargagamanāya vā samartho dehavyatirikta ātmā asti, yatkṛtaṁ caitanyaṁ dehe syāt ; deha eva tu cetanaśca ātmā ca iti pratijānate । hetuṁ ca ācakṣate — śarīre bhāvāditi ; yaddhi yasminsati bhavati, asati ca na bhavati, tat taddharmatvenādhyavasīyate — yathā agnidharmāvauṣṇyaprakāśau । prāṇaceṣṭācaitanyasmṛtyādayaśca ātmadharmatvenābhimatā ātmavādinām — te'pi antareva dehe upalabhyamānāḥ bahiśca anupalabhyamānāḥ asiddhe dehavyatirikte dharmiṇi dehadharmā eva bhavitumarhanti । tasmādavyatireko dehādātmana iti ॥ 53 ॥
evaṁ prāpte, brūmaḥ —
vyatirekastadbhāvābhāvitvānna tūpalabdhivat ॥ 54 ॥
na tvetadasti — yaduktamavyatireko dehādātmana iti ; vyatireka eva asya dehādbhavitumarhati ; tadbhāvābhāvitvāt । yadi dehabhāve bhāvāt dehadharmatvam ātmadharmāṇāṁ manyeta — tato dehabhāve'pi abhāvāt ataddharmatvameva eṣāṁ kiṁ na manyeta ? dehadharmavailakṣaṇyāt ; ye hi dehadharmā rūpādayaḥ, te yāvaddehaṁ bhavanti ; prāṇaceṣṭādayastu satyapi dehe mṛtāvasthāyāṁ na bhavanti ; dehadharmāśca rūpādayaḥ parairapyupalabhyante, na tvātmadharmāścaitanyasmṛtyādayaḥ । api ca sati hi tāvat dehe jīvadavasthāyām eṣāṁ bhāvaḥ śakyate niścetum , na tu asatyabhāvaḥ ; patite'pi kadācidasmindehe dehāntarasañcāreṇa ātmadharmā anuvarteran । saṁśayamātreṇāpi parapakṣaḥ pratiṣidhyate । kimātmakaṁ ca punaridaṁ caitanyaṁ manyate, yasya bhūtebhya utpattimicchati — iti paraḥ paryanuyoktavyaḥ । na hi bhūtacatuṣṭayavyatirekeṇa lokāyatikaḥ kiñcit tattvaṁ pratyeti । yat anubhavanaṁ bhūtabhautikānām , tat caitanyamiti cet , tarhi viṣayatvātteṣām na taddharmatvamaśnuvīta, svātmani kriyāvirodhāt । na hi agniruṣṇaḥ san svātmānaṁ dahati, na hi naṭaḥ śikṣitaḥ san svaskandhamadhirokṣyati । na hi bhūtabhautikadharmeṇa satā caitanyena bhūtabhautikāni viṣayīkriyeran । na hi rūpādibhiḥ svarūpaṁ pararūpaṁ vā viṣayīkriyate ; viṣayīkriyante tu bāhyādhyātmikāni bhūtabhautikāni caitanyena । ataśca yathaiva asyā bhūtabhautikaviṣayāyā upalabdherbhāvo'bhyupagamyate, evaṁ vyatireko'pi asyāstebhyaḥ abhyupagantavyaḥ । upalabdhisvarūpa eva ca na ātmeti ātmano dehavyatiriktatvam । nityatvaṁ ca upalabdheḥ, aikarūpyāt , ‘aham idam adrākṣam’ iti ca avasthāntarayoge'pyupalabdhṛtvena pratyabhijñānāt , smṛtyādyupapatteśca । yattūktam — śarīre bhāvāccharīradharma upalabdhiriti, tat varṇitena prakāreṇa pratyuktam । api ca satsu pradīpādiṣu upakaraṇeṣu upalabdhirbhavati asatsu na bhavatīti — na ca etāvatā pradīpādidharma eva upalabdhirbhavati ; evaṁ sati dehe upalabdhirbhavati, asati ca na bhavatīti — na dehadharmo bhavitumarhati ; upakaraṇatvamātreṇāpi pradīpādivat dehopayogopapatteḥ । na ca atyantaṁ dehasya upalabdhāvupayogo'pi dṛśyate, niśceṣṭe'pyasmindehe svapne nānāvidhopalabdhidarśanāt । tasmādanavadyaṁ dehavyatiriktasya ātmano'stitvam ॥ 54 ॥
aṅgāvabaddhāstu na śākhāsu hi prativedam ॥ 55 ॥
samāptā prāsaṅgikī kathā ;
samprati prakṛtāmevānuvartāmahe ।
‘omityetadakṣaramudgīthamupāsīta’ (chā. u. 1 । 1 । 1) ‘lokeṣu pañcavidhaꣳ sāmopāsīta’ (chā. u. 2 । 2 । 1) ‘
ukthamukthamiti vai prajā vadanti tadidamevoktham’ ‘
iyameva pṛthivī’ ‘
ayaṁ vāva lokaḥ’ ‘
eṣo'gniścitaḥ’
ityevamādyā ye udgīthādikarmāṅgāvabaddhāḥ pratyayāḥ prativedaṁ śākhābhedeṣu vihitāḥ,
te tattacchākhāgateṣveva udgīthādiṣu bhaveyuḥ,
athavā sarvaśākhāgateṣu —
iti viśayaḥ ।
pratiśākhaṁ ca svarādibhedāt udgīthādibhedānupādāya ayamupanyāsaḥ ।
kiṁ tāvatprāptam ?
svaśākhāgateṣveva udgīthādiṣu vidhīyeranniti ।
kutaḥ ?
sannidhānāt — ‘
udgīthamupāsīta’
iti hi sāmānyavihitānāṁ viśeṣākāṅkṣāyāṁ sannikṛṣṭenaiva svaśākhāgatena viśeṣeṇa ākāṅkṣādinivṛtteḥ,
tadatilaṅghanena śākhāntaravihitaviśeṣopādāne kāraṇaṁ nāsti ।
tasmātpratiśākhaṁ vyavasthetyevaṁ prāpte,
bravīti —
aṅgāvabaddhāstviti ।
tuśabdaḥ pakṣaṁ vyāvartayati ।
naite prativedaṁ svaśākhāsveva vyavatiṣṭheran ,
api tu sarvaśākhāsvanuvarteran ।
kutaḥ ?
udgīthādiśrutyaviśeṣāt ;
svaśākhāvyavasthāyāṁ hi ‘udgīthamupāsīta’ (chā. u. 1 । 1 । 1) iti sāmānyaśrutiraviśeṣapravṛttā satī sannidhānavaśena viśeṣe vyavasthāpyamānā pīḍitā syāt ;
na caitannyāyyam ;
sannidhānāddhi śrutirbalīyasī ;
na ca sāmānyāśrayaḥ pratyayo nopapadyate ।
tasmāt svarādibhede satyapi udgīthatvādyaviśeṣāt sarvaśākhāgateṣveva udgīthādiṣu evaṁjātīyakāḥ pratyayāḥ syuḥ ॥ 55 ॥
mantrādivadvā'virodhaḥ ॥ 56 ॥
athavā naivātra virodhaḥ śaṅkitavyaḥ — kathamanyaśākhāgateṣu udgīthādiṣu anyaśākhāvihitāḥ pratyayā bhaveyuriti, mantrādivat avirodhopapatteḥ । tathā hi — mantrāṇāṁ karmaṇāṁ guṇānāṁ ca śākhāntarotpannānāmapi śākhāntare upasaṅgraho dṛśyate ; yeṣāmapi hi śākhinām ‘kuṭarurasi’ ityaśmādānamantro nāmnātaḥ, teṣāmapi asau viniyogo dṛśyate — ‘kukkuṭo'sītyaśmānamādatte, kuṭarurasīti vā’ iti ; yeṣāmapi samidādayaḥ prayājā nāmnātāḥ, teṣāmapi teṣu guṇavidhirāmnāyate — ‘ṛtavo vai prayājāḥ samānatra hotavyāḥ’ iti ; tathā yeṣāmapi ‘ajo'gnīṣomīyaḥ’ iti jātiviśeṣopadeśo nāsti, teṣāmapi tadviṣayo mantravarṇa upalabhyate — ‘chāgasya vapāyā medaso'nubrūhi’ iti ; tathā vedāntarotpannānāmapi ‘agnerverhotraṁ veradhvaram’ ityevamādimantrāṇāṁ vedāntare parigraho dṛṣṭaḥ ; tathā bahvṛcapaṭhitasya sūktasya ‘yo jāta eva prathamo manasvān’ (ṛ. saṁ. 2 । 12 । 1) ityasya, adhvaryave ‘sajanīyaꣳ śasyam’ ityatra parigraho dṛṣṭaḥ । tasmāt yathā āśrayāṇāṁ karmāṅgānāṁ sarvatrānuvṛttiḥ, evam āśritānāmapi pratyayānām — ityavirodhaḥ ॥ 56 ॥
bhūmnaḥ kratuvajjyāyastvaṁ tathā hi darśayati ॥ 57 ॥
tato'bhidhīyate —
bhūmnaḥ padārthopacayātmakasya samastasya vaiśvānaropāsanasya jyāyastvaṁ prādhānyena asminvākye vivakṣitaṁ bhavitumarhati,
na pratyekam avayavopāsanānāmapi ;
kratuvat —
yathā kratuṣu darśapūrṇamāsaprabhṛtiṣu sāmastyena sāṅgapradhānaprayoga eva eko vivakṣyate,
na vyastānāmapi prayogaḥ prayājādīnām ,
nāpyekadeśāṅgayuktasya pradhānasya —
tadvat ।
kuta etat —
bhūmaiva jyāyāniti ?
tathā hi śrutiḥ bhūmno jyāyastvaṁ darśayati,
ekavākyatāvagamāt ;
ekaṁ hi idaṁ vākyaṁ vaiśvānaravidyāviṣayaṁ paurvāparyālocanātpratīyate ;
tathā hi —
prācīnaśālaprabhṛtaya uddālakāvasānāḥ ṣaṭ ṛṣayaḥ vaiśvānaravidyāyāṁ pariniṣṭhāmapratipadyamānāḥ aśvapatiṁ kaikeyaṁ rājānamabhyājagmuḥ —
ityupakramya,
ekaikasya ṛṣerupāsyaṁ dyuprabhṛtīnāmekaikaṁ śrāvayitvā,
‘mūrdhā tveṣa ātmana iti hovāca’ (chā. u. 5 । 12 । 2) ityādinā mūrdhādibhāvaṁ teṣāṁ vidadhāti ;
‘mūrdhā te vyapatiṣyadyanmāṁ nāgamiṣyaḥ’ (chā. u. 5 । 12 । 2) ityādinā ca vyastopāsanamapavadati ;
punaśca vyastopāsanaṁ vyāvartya,
samastopāsanamevānuvartya,
‘sa sarveṣu lokeṣu sarveṣu bhūteṣu sarveṣvātmasvannamatti’ (chā. u. 5 । 18 । 1) iti bhūmāśrayameva phalaṁ darśayati ।
yattu pratyekaṁ sutejaḥprabhṛtiṣu phalabhedaśravaṇam ,
tat evaṁ sati aṅgaphalāni pradhāna evābhyupagatāni —
iti draṣṭavyam ।
tathā ‘
upāsse’
ityapi pratyavayavamākhyātaśravaṇaṁ parābhiprāyānuvādārtham ,
na vyastopāsanavidhānārtham ।
tasmātsamastopāsanapakṣa eva śreyāniti ॥
kecittu atra samastopāsanapakṣaṁ jyāyāṁsaṁ pratiṣṭhāpya,
jyāyastvavacanādeva kila vyastopāsanapakṣamapi sūtrakāro'numanyata iti kalpayanti ।
tadayuktam ,
ekavākyatāvagatau satyāṁ vākyabhedakalpanasyānyāyyatvāt ,
‘mūrdhā te vyapatiṣyat’ (chā. u. 5 । 12 । 2) iti ca evamādinindāvirodhāt ,
spaṣṭe ca upasaṁhārasthe samastopāsanāvagame tadabhāvasya pūrvapakṣe vaktumaśakyatvāt ,
sautrasya ca jyāyastvavacanasya pramāṇavattvābhiprāyeṇāpi upapadyamānatvāt ॥ 57 ॥
nānā śabdādibhedāt ॥ 58 ॥
nāneti ;
vedyābhede'pi evaṁjātīyakā vidyā bhinnā bhavitumarhati ।
kutaḥ ?
śabdādibhedāt ;
bhavati hi śabdabhedaḥ — ‘
veda’ ‘
upāsīta’
‘sa kratuṁ kurvīta’ (chā. u. 3 । 14 । 1) ityevamādiḥ ;
śabdabhedaśca karmabhedahetuḥ samadhigataḥ purastāt ‘
śabdāntare karmabhedaḥ kṛtānubandhatvāt’
iti ।
ādigrahaṇāt guṇādayo'pi yathāsambhavaṁ bhedahetavo yojayitavyāḥ ।
nanu ‘
veda’
ityādiṣu śabdabheda eva avagamyate,
na ‘
yajati’
ityādivat arthabhedaḥ,
sarveṣāmevaiṣāṁ manovṛttyarthatvābhedāt ,
arthāntarāsambhavācca ;
tat kathaṁ śabdabhedādvidyābheda iti —
naiṣa doṣaḥ,
manovṛttyarthatvābhede'pi anubandhabhedādvedyabhede sati vidyābhedopapatteḥ ;
ekasyāpīśvarasya upāsyasya pratiprakaraṇaṁ vyāvṛttā guṇāḥ śiṣyante ;
tathā ekasyāpi prāṇasya tatra tatra upāsyasya abhede'pi anyādṛgguṇo'nyatropāsitavyaḥ anyādṛgguṇaścānyatra —
ityevamanubandhabhedādvedyabhede sati vidyābhedo vijñāyate ।
na ca atra eko vidyāvidhiḥ,
itare guṇavidhaya iti śakyaṁ vaktum —
vinigamanāyāṁ hetvabhāvāt ,
anekatvācca pratiprakaraṇaṁ guṇānāṁ prāptavidyānuvādena vidhānānupapatteḥ ।
na ca asminpakṣe samānāḥ santaḥ satyakāmādayo guṇā asakṛcchrāvayitavyāḥ ।
pratiprakaraṇaṁ ca —
idaṁkāmenedamupāsitavyam ,
idaṁkāmena ca idam —
iti nairākāṅkṣyāvagamāt naikavākyatāpattiḥ ।
na ca atra vaiśvānaravidyāyāmiva samastacodanā aparā asti,
yadbalena pratiprakaraṇavartīnyavayavopāsanāni bhūtvā ekavākyatām iyuḥ ।
vedyaikatvanimitte ca vidyaikatve sarvatra niraṅkuśe pratijñāyamāne,
samastaguṇopasaṁhāro'śakyaḥ pratijñāyeta ।
tasmāt suṣṭhu ucyate —
nānā śabdādibhedāditi ।
sthite ca etasminnadhikaraṇe,
sarvavedāntapratyayamityādi draṣṭavyam ॥ 58 ॥
vikalpo'viśiṣṭaphalatvāt ॥ 59 ॥
sthite vidyābhede vicāryate —
kimāsāmicchayā samuccayo vikalpo vā syāt ,
athavā vikalpa eva niyameneti ।
tatra sthitatvāt tāvadvidyābhedasya na samuccayaniyame kiñcitkāraṇamasti ।
nanu bhinnānāmapyagnihotradarśapūrṇamāsādīnāṁ samuccayaniyamo dṛśyate —
naiṣa doṣaḥ ;
nityatāśrutirhi tatra kāraṇam ;
naivaṁ vidyānāṁ kācinnityatāśrutirasti ;
tasmānna samuccayaniyamaḥ ।
nāpi vikalpaniyamaḥ,
vidyāntarādhikṛtasya vidyāntarāpratiṣedhāt ।
pāriśeṣyāt yāthākāmyamāpadyate ।
nanu aviśiṣṭaphalatvādāsāṁ vikalpo nyāyyaḥ ;
tathā hi —
‘manomayaḥ prāṇaśarīraḥ’ (chā. u. 3 । 14 । 2) ‘kaṁ brahma khaṁ brahma’ (chā. u. 4 । 10 । 5) ‘satyakāmaḥ satyasaṅkalpaḥ’ (chā. u. 8 । 1 । 5) ityevamādyāḥ tulyavat īśvaraprāptiphalā lakṣyante —
naiṣa doṣaḥ,
samānaphaleṣvapi svargādisādhaneṣu karmasu yāthākāmyadarśanāt ।
tasmāt yāthākāmyaprāptau,
ucyate —
vikalpa eva āsāṁ bhavitumarhati,
na samuccayaḥ ।
kasmāt ?
aviśiṣṭaphalatvāt ।
aviśiṣṭaṁ hi āsāṁ phalamupāsyaviṣayasākṣātkaraṇam ;
ekena ca upāsanena sākṣātkṛte upāsye viṣaye īśvarādau,
dvitīya manarthakam ।
api ca asambhava eva sākṣātkaraṇasya samuccayapakṣe,
cittavikṣepahetutvāt ;
sākṣātkaraṇasādhyaṁ ca vidyāphalaṁ darśayanti śrutayaḥ —
‘yasya syādaddhā na vicikitsāsti’ (chā. u. 3 । 14 । 4) iti,
‘devo bhūtvā devānapyeti’ (bṛ. u. 4 । 1 । 2) iti ca evamādyāḥ ;
smṛtayaśca —
‘sadā tadbhāvabhāvitaḥ’ (bha. gī. 8 । 6) ityevamādyāḥ ।
tasmāt aviśiṣṭaphalānāṁ vidyānāmanyatamāmādāya tatparaḥ syāt ,
yāvadupāsyaviṣayasākṣātkaraṇena tatphalaṁ prāptamiti ॥ 59 ॥
kāmyāstu yathākāmaṁ samuccīyeranna vā pūrvahetvabhāvāt ॥ 60 ॥
aṅgeṣu yathāśrayabhāvaḥ ॥ 61 ॥
karmāṅgeṣu udgīthādiṣu ye āśritāḥ pratyayā vedatrayavihitāḥ, kiṁ te samuccīyeran , kiṁ vā yathākāmaṁ syuriti saṁśaye — yathāśrayabhāva ityāha । yathaiva eṣāmāśrayāḥ stotrādayaḥ sambhūya bhavanti, evaṁ pratyayā api, āśrayatantratvātpratyayānām ॥ 61 ॥
śiṣṭeśca ॥ 62 ॥
yathā vā āśrayāḥ stotrādayaḥ triṣu vedeṣu śiṣyante, evamāśritā api pratyayāḥ — nopadeśakṛto'pi kaścidviśeṣaḥ aṅgānāṁ tadāśrayāṇāṁ ca pratyayānāmityarthaḥ ॥ 62 ॥
samāhārāt ॥ 63 ॥
‘hotṛṣadanāddhaivāpi durudgītamanusamāharati’ (chā. u. 1 । 5 । 5) iti ca —
praṇavodgīthaikatvavijñānamāhātmyāt udgātā svakarmaṇyutpannaṁ kṣataṁ hautrātkarmaṇaḥ pratisamādadhāti —
iti bruvan vedāntaroditasya pratyayasya vedāntaroditapadārthasambandhasāmānyāt sarvavedoditapratyayopasaṁhāraṁ sūcayati —
iti liṅgadarśanam ॥ 63 ॥
guṇasādhāraṇyaśruteśca ॥ 64 ॥
vidyāguṇaṁ ca vidyāśrayaṁ santam oṁkāraṁ vedatrayasādhāraṇaṁ śrāvayati —
‘teneyaṁ trayī vidyā vartata omityāśrāvayatyomiti śaꣳsatyomityudgāyati’ (chā. u. 1 । 1 । 9) iti ca ;
tataśca āśrayasādhāraṇyāt āśritasādhāraṇyamiti —
liṅgadarśanameva ।
athavā guṇasādhāraṇyaśruteśceti ;
yadīme karmaguṇā udgīthādayaḥ sarve sarvaprayogasādhāraṇā na syuḥ,
na syāt tataḥ tadāśrayāṇāṁ pratyayānāṁ sahabhāvaḥ ;
te tu udgīthādayaḥ sarvāṅgagrāhiṇā prayogavacanena sarve sarvaprayogasādhāraṇāḥ śrāvyante ;
tataśca āśrayasahabhāvātpratyayasahabhāva iti ॥ 64 ॥
na vā tatsahabhāvāśruteḥ ॥ 65 ॥
na veti pakṣavyāvartanam ।
na yathāśrayabhāva āśritānāmupāsanānāṁ bhavitumarhati ।
kutaḥ ?
tatsahabhāvāśruteḥ ;
yathā hi trivedavihitānāmaṅgānāṁ stotrādīnāṁ sahabhāvaḥ śrūyate — ‘
grahaṁ vā gṛhītvā camasaṁ vonnīya stotramupākaroti,
stutamanuśaṁsati,
prastotaḥ sāma gāya,
hotaretadyaja’
ityādinā ;
naivamupāsanānāṁ sahabhāvaśrutirasti ।
nanu prayogavacana eṣāṁ sahabhāvaṁ prāpayet —
neti brūmaḥ,
puruṣārthatvādupāsanānām ;
prayogavacano hi kratvarthānāmudgīthādīnāṁ sahabhāvaṁ prāpayet ;
udgīthādyupāsanāni tu kratvarthāśrayāṇyapi godohanādivat puruṣārthānītyavocāma ‘pṛthagghyapratibandhaḥ phalam’ (bra. sū. 3 । 3 । 42) ityatra ।
ayameva ca upadeśāśrayo viśeṣaḥ aṅgānāṁ tadālambanānāṁ ca upāsanānām —
yadekeṣāṁ kratvarthatvam ,
ekeṣāṁ puruṣārthatvamiti ।
paraṁ ca liṅgadvayam akāraṇamupāsanasahabhāvasya,
śrutinyāyābhāvāt ।
na ca pratiprayogam āśrayakātsnyopasaṁhārādāśritānāmapi tathātvaṁ vijñātuṁ śakyam ,
atatprayuktatvādupāsanānām —
āśrayatantrāṇyapi hi upāsanāni kāmam āśrayābhāve mā bhūvan ;
na tvāśrayasahabhāvena sahabhāvaniyamamarhanti,
tatsahabhāvāśrutereva ।
tasmāt yathākāmameva upāsanānyanuṣṭhīyeran ॥ 65 ॥
darśanācca ॥ 66 ॥
iti śrīmatparamahaṁsaparivrājakācāryasya śrīgovindabhagavatpūjyapādaśiṣyasya
śrīmacchaṅkarabhagavataḥ kṛtau śārīrakamīmāṁsāsūtrabhāṣye
tṛtīyādhyāyasya tṛtīyaḥ pādaḥ ॥
athedānīm aupaniṣadamātmajñānaṁ kimadhikāridvāreṇa karmaṇyevānupraviśati, āhosvit svatantrameva puruṣārthasādhanaṁ bhavatīti mīmāṁsamānaḥ, siddhāntenaiva tāvadupakramate —
puruṣārtho'taḥ śabdāditi bādarāyaṇaḥ ॥ 1 ॥
athātra pratyavatiṣṭhate —
śeṣatvātpuruṣārthavādo yathānyeṣviti jaiminiḥ ॥ 2 ॥
kartṛtvena ātmanaḥ karmaśeṣatvāt , tadvijñānamapi vrīhiprokṣaṇādivat viṣayadvāreṇa karmasambandhyeva — ityataḥ, tasmin avagataprayojane ātmajñāne yā phalaśrutiḥ, sā arthavādaḥ — iti jaiminirācāryo manyate । yathā anyeṣu dravyasaṁskārakarmasu ‘yasya parṇamayī juhūrbhavati na sa pāpaꣳ ślokaꣳ śṛṇoti’ ‘yadāṅkte cakṣureva bhrātṛvyasya vṛṅkte’ ‘yatprayājānūyājā ijyante, varma vā etadyajñasya kriyate varma yajamānasya bhrātṛvyābhibhūtyai’ ityevaṁjātīyakā phalaśrutiḥ arthavādaḥ — tadvat । kathaṁ punaḥ asya anārabhyādhītasya ātmajñānasya prakaraṇādīnāmanyatamenāpi hetunā vinā kratupraveśa āśaṅkyate ? kartṛdvāreṇa vākyāt tadvijñānasya kratusambandha iti cet , na, vākyādviniyogānupapatteḥ — avyabhicāriṇā hi kenaciddvāreṇa anārabhyādhītānāmapi vākyanimittaḥ kratusambandho'vakalpate ; kartā tu vyabhicāri dvāram , laukikavaidikakarmasādhāraṇyāt ; tasmānna taddvāreṇa ātmajñānasya kratusambandhasiddhiriti — na, vyatirekavijñānasya vaidikebhyaḥ karmabhyo'nyatra anupayogāt ; na hi dehavyatiriktātmajñānaṁ laukikeṣu karmasu upayujyate, sarvathā dṛṣṭārthapravṛttyupapatteḥ ; vaidikeṣu tu dehapātottarakālaphaleṣu dehavyatiriktātmajñānamantareṇa pravṛttiḥ nopapadyata iti, upayujyate vyatirekavijñānam । nanu apahatapāpmatvādiviśeṣaṇāt asaṁsāryātmaviṣayam aupaniṣadaṁ darśanaṁ na pravṛttyaṅgaṁ syāt — na, priyādisaṁsūcitasya saṁsāriṇa eva ātmano draṣṭavyatvopadeśāt ; apahatapāpmatvādi viśeṣaṇaṁ tu stutyarthaṁ bhaviṣyati । nanu tatra tatra prasādhitametat — adhikamasaṁsāri brahma jagatkāraṇam ; tadeva ca saṁsāriṇa ātmanaḥ pāramārthikaṁ svarūpam upaniṣatsu upadiśyata iti — satyaṁ prasādhitam ; tasyaiva tu sthūṇānikhananavat phaladvāreṇa ākṣepasamādhāne kriyete dārḍhyāya ॥ 2 ॥
evaṁ prāpte, pratividhatte —
adhikopadeśāttu bādarāyaṇasyaivaṁ taddarśanāt ॥ 8 ॥
vibhāgaḥ śatavat ॥ 11 ॥
yadapyuktam —
‘taṁ vidyākarmaṇī samanvārabhete’ (bṛ. u. 4 । 4 । 2) ityetat samanvārambhavacanam asvātantrye vidyāyā liṅgamiti,
tat pratyucyate —
vibhāgo'tra draṣṭavyaḥ —
vidyā anyaṁ puruṣamanvārabhate,
karma anyamiti ।
śatavat —
yathā śatam ābhyāṁ dīyatāmityukte vibhajya dīyate —
pañcāśadekasmai pañcāśadaparasmai,
tadvat ।
na ca idaṁ samanvārambhavācanaṁ mumukṣuviṣayam —
‘iti nu kāmayamānaḥ’ (bṛ. u. 4 । 4 । 6) iti saṁsāriviṣayatvopasaṁhārāt ,
‘athākāmayamānaḥ’ (bṛ. u. 4 । 4 । 6) iti ca mumukṣoḥ pṛthagupakramāt ;
tatra saṁsāriviṣaye vidyā vihitā pratiṣiddhā ca parigṛhyate,
viśeṣābhāvāt ;
karmāpi vihitaṁ pratiṣiddhaṁ ca,
yathāprāptānuvāditvāt ;
evaṁ sati avibhāgenāpi idaṁ samanvārambhavacanamavakalpate ॥ 11 ॥
adhyayanamātravataḥ ॥ 12 ॥
‘ācāryakulādvedamadhītya’ (chā. u. 8 । 15 । 1) ityatra adhyayanamātrasya śravaṇāt adhyayanamātravata eva karmavidhirityadhyavasyāmaḥ ।
nanu evaṁ sati avidyatvāt anadhikāraḥ karmasu prasajyeta —
naiṣa doṣaḥ ;
na vayam adhyayanaprabhavaṁ karmāvabodhanam adhikārakāraṇaṁ vārayāmaḥ ।
kiṁ tarhi ?
aupaniṣadamātmajñānam svātantryeṇaiva prayojanavat pratīyamānam na karmādhikārakāraṇatāṁ pratipadyate —
ityetatpratipādayāmaḥ ।
yathā ca na kratvantarajñānaṁ kratvantarādhikāreṇa apekṣyate,
evametadapi draṣṭavyamiti ॥ 12 ॥
stutaye'numatirvā ॥ 14 ॥
‘kurvanneveha karmāṇi’ (ī. u. 2) ityatra aparo viśeṣa ākhyāyate ।
yadyapi atra prakaraṇasāmarthyāt vidvāneva —
kurvan —
iti sambadhyate,
tathāpi vidyāstutaye karmānujñānam etaddraṣṭavyam ;
‘na karma lipyate nare’ (ī. u. 2) iti hi vakṣyati ।
etaduktaṁ bhavati —
yāvajjīvaṁ karma kurvatyapi tvayi viduṣi puruṣe na karma lepāya bhavati,
vidyāsāmarthyāditi —
tadevaṁ vidyā stūyate ॥ 14 ॥
ūrdhvaretaḥsu ca śabde hi ॥ 17 ॥
parāmarśaṁ jaiminiracodanā cāpavadati hi ॥ 18 ॥
anuṣṭheyaṁ bādarāyaṇaḥ sāmyaśruteḥ ॥ 19 ॥
anuṣṭheyam āśramāntaraṁ bādarāyaṇa ācāryo manyate —
vede'śravaṇādagnihotrādīnāṁ ca avaśyānuṣṭheyatvāt tadvirodhādanadhikṛtānuṣṭheyamāśramāntaram —
iti hi imāṁ matiṁ nirākaroti,
gārhasthyavadeva āśramāntaramapi anicchatā pratipattavyamiti manyamānaḥ ।
kutaḥ ?
sāmyaśruteḥ ;
samā hi gārhasthyenāśramāntarasya parāmarśaśrutirdṛśyate —
‘trayo dharmaskandhāḥ’ (chā. u. 2 । 23 । 1) ityādyā ;
yathā iha śrutyantaravihitameva gārhasthyaṁ parāmṛṣṭam ,
evamāśramāntaramapīti pratipattavyam —
yathā ca śāstrāntaraprāptayoreva nivītaprācīnāvītayoḥ parāmarśa upavītavidhipare vākye ;
tasmāt tulyamanuṣṭheyatvaṁ gārhasthyena āśramāntarasya ।
tathā ‘etameva pravrājino lokamicchantaḥ pravrajanti’ (bṛ. u. 4 । 4 । 22) ityasya vedānuvacanādibhiḥ samabhivyāhāraḥ ;
‘ye ceme'raṇye śraddhā tapa ityupāsate’ (chā. u. 5 । 10 । 1) ityasya ca pañcāgnividyayā ।
yattūktam — ‘
tapa eva dvitīyaḥ’
ityādiṣvāśramāntarābhidhānaṁ sandigdhamiti ;
naiṣa doṣaḥ,
niścayakāraṇasadbhāvāt ;
‘trayo dharmaskandhāḥ’ (chā. u. 2 । 23 । 1) iti hi dharmaskandhatritvaṁ pratijñātam ;
na ca yajñādayo bhūyāṁso dharmā utpattibhinnāḥ santaḥ anyatrāśramasambandhāt tritve'ntarbhāvayituṁ śakyante ;
tatra yajñādiliṅgo gṛhāśrama eko dharmaskandho nirdiṣṭaḥ,
brahmacārīti ca spaṣṭa āśramanirdeśaḥ,
tapa ityapi ko'nyastapaḥpradhānādāśramāt dharmaskandho'bhyupagamyeta ।
‘ye ceme'raṇye’ (chā. u. 5 । 10 । 1) iti ca araṇyaliṅgāt śraddhātapobhyāmāśramagṛhītiḥ ।
tasmāt paramārśe'pyanuṣṭheyamāśramāntaram ॥ 19 ॥
vidhirvā dhāraṇavat ॥ 20 ॥
vidhirvā ayamāśramāntarasya, na parāmarśamātram । nanu vidhitvābhyupagame ekavākyatāpratītiruparudhyeta ; pratīyate ca atra ekavākyatā — puṇyalokaphalāstrayo dharmaskandhāḥ, brahmasaṁsthatā tvamṛtatvaphaleti — satyametat ; satīmapi tu ekavākyatāpratītiṁ parityajya vidhirevābhyupagantavyaḥ, apūrvatvāt , vidhyantarasyādarśanāt , vispaṣṭāccāśramāntarapratyayāt guṇavādakalpanayā ekavākyatvayojanānupapatteḥ । dhāraṇavat — yathā ‘adhastātsamidhaṁ dhārayannanudravedupari hi devebhyo dhārayati’ ityatra satyāmapyadhodhāraṇena ekavākyatāpratītau, vidhīyata eva uparidhāraṇam , apūrvatvāt ; tathā ca uktaṁ śeṣalakṣaṇe ‘vidhistu dhāraṇe'pūrvatvāt’ (jai. sū. 3 । 4 । 15) iti ; tadvat ihāpi āśramaparāmarśaśrutiḥ vidhireveti kalpyate ॥
yadāpi parāmarśa evāyamāśramāntarāṇām ,
tadāpi brahmasaṁsthatā tāvat ,
saṁstavasāmarthyādavaśyaṁ vidheyā abhyupagantavyā ।
sā ca kiṁ caturṣvāśrameṣu yasya kasyacit ,
āhosvitparivrājakasyaiveti vivektavyam ।
yadi ca brahmacāryanteṣvāśrameṣu parāmṛśyamāneṣu parivrājako'pi parāmṛṣṭaḥ,
tataścaturṇāmapyāśramāṇāṁ parāmṛṣṭatvāviśeṣāt anāśramitvānupapatteśca yaḥ kaściccaturṣvāśrameṣu brahmasaṁstho bhaviṣyati ;
atha na parāmṛṣṭaḥ,
tataḥ pariśiṣyamāṇaḥ parivrāḍeva brahmasaṁstha iti setsyati ।
tatra tapaḥśabdena vaikhānasagrāhiṇā parāmṛṣṭaḥ parivrāḍapi iti kecit ।
tadayuktam ;
na hi satyāṁ gatau vānaprasthaviśeṣaṇena parivrājako grahaṇamarhati ;
yathā atra brahmacārigṛhamedhinau asādhāraṇenaiva svena svena viśeṣaṇena viśeṣitau,
evaṁ bhikṣuvaikhānasāvapīti yuktam ;
tapaśca asādhāraṇo dharmo vānaprasthānāṁ kāyakleśapradhānatvāt ,
tapaḥśabdasya tatra rūḍheḥ ;
bhikṣostu dharma indriyasaṁyamādiḥ lakṣaṇayaiva tapaḥśabdenābhilapyeta ।
catuṣṭvena ca prasiddhā āśramāḥ tritvena parāmṛśyanta ityanyāyyam ।
api ca bhedavyapadeśo'tra bhavati —
traya ete puṇyalokabhājaḥ,
eko'mṛtatvabhāgiti ;
pṛthaktve ca bhedavyapadeśo'vakalpate ;
na hyevaṁ bhavati —
devadattayajñadattau mandaprajñau,
anyatarastvanayormahāprajña iti ;
bhavati tvevam —
devadattayajñadattau mandaprajñau,
viṣṇumitrastu mahāprajña iti ;
tasmāt pūrve traya āśramiṇaḥ puṇyalokabhājaḥ,
pariśiṣyamāṇaḥ parivrāṭ amṛtatvabhāk ।
kathaṁ punaḥ brahmasaṁsthaśabdo yogātpravartamānaḥ sarvatra sambhavan parivrājaka evāvatiṣṭheta ?
rūḍhyabhyupagame ca āśramamātrādamṛtatvaprāpterjñānānarthakyaprasaṅga iti —
atrocyate —
brahmasaṁstha iti hi brahmaṇi parisamāptiḥ ananyavyāpāratārūpaṁ tanniṣṭhatvamabhidhīyate ;
tacca trayāṇāmāśramāṇāṁ na sambhavati,
svāśramavihitakarmānanuṣṭhāne pratyavāyaśravaṇāt ;
parivrājakasya tu sarvakarmasaṁnyāsāt pratyavāyo na sambhavati ananuṣṭhānanimittaḥ ;
śamadamādistu tadīyo dharmo brahmasaṁsthāyā upodbalakaḥ,
na virodhī ;
brahmaniṣṭhatvameva hi tasya śamadamādyupabṛṁhitaṁ svāśramavihitaṁ karma ;
yajñādīni ca itareṣām ;
tadvyatikrame ca tasya pratyavāyaḥ ।
tathā ca ‘nyāsa iti brahmā brahmā hi paraḥ paro hi brahmā tāni vā etānyavarāṇi tapāꣳsi nyāsa evātyarecayat’ (nā. u. 78) ‘vedāntavijñānasuniścitārthāḥ saṁnyāsayogādyatayaḥ śuddhasattvāḥ’ (mu. u. 3 । 2 । 6)(nā. u. 12 । 3)(kai. u. 3) ityādyāḥ śrutayaḥ,
smṛtayaśca ‘tadbuddhayastadātmānastanniṣṭhāstatparāyaṇāḥ’ (bha. gī. 5 । 17) ityādyāḥ —
brahmasaṁsthasya karmābhāvaṁ darśayanti ।
tasmāt parivrājakasya āśramamātrādamṛtatvaprāpterjñānānarthakyaprasaṅga ityeṣo'pi doṣo nāvatarati ।
tadevaṁ parāmarśe'pi itareṣāmāśramāṇām ,
pārivrājyaṁ tāvadbrahmasaṁsthatālakṣaṇaṁ labhyetaiva ।
anapekṣyaiva jābālaśrutimāśramāntaravidhāyinīm ayamācāryeṇa vicāraḥ pravartitaḥ ;
vidyata eva tu āśramāntaravidhiśrutiḥ pratyakṣā —
‘brahmacaryaṁ samāpya gṛhī bhavedgṛhī bhūtvā vanī bhavedvanī bhūtvā pravrajet । yadi vetarathā brahmacaryādeva pravrajedgṛhādvā vanādvā’ (jā. u. 4) iti ;
na ca iyaṁ śrutiḥ anadhikṛtaviṣayā śakyā vaktum ,
aviśeṣaśravaṇāt ,
pṛthagvidhānācca anadhikṛtānām —
‘atha punareva vratī vā'vratī vā snātako vā'snātako votsannāgniranagniko vā’ (jā. u. 4) ityādinā ;
brahmajñānaparipākāṅgatvācca pārivrājyasya na anadhikṛtaviṣayatvam ,
tacca darśayati —
‘atha parivrāḍvivarṇavāsā muṇḍo'parigrahaḥ śuciradrohī bhaikṣāṇo brahmabhūyāya bhavati’ (jā. u. 5) iti ।
tasmātsiddhā ūrdhvaretasāmāśramāḥ ।
siddhaṁ ca ūrdhvaretaḥsu vidhānādvidyāyāḥ svātantryamiti ॥ 20 ॥
stutimātramupādānāditi cennāpūrvatvāt ॥ 21 ॥
‘sa eṣa rasānāṁ rasatamaḥ paramaḥ parārdhyo'ṣṭamo yadudgīthaḥ’ (chā. u. 1 । 1 । 3) ‘iyamevargagniḥ sāma’ (chā. u. 1 । 6 । 1) ‘
ayaṁ vāva lokaḥ,
eṣo'gniścitaḥ ।
tadidamevokthamiyameva pṛthivī’
ityevaṁjātīyakāḥ śrutayaḥ kimudgīthādeḥ stutyarthāḥ,
āhosvit upāsanāvidhyarthā ityasminsaṁśaye —
stutyarthā iti yuktam ,
udgīthādīni karmāṅgānyupādāya śravaṇāt ;
yathā ‘
iyameva juhūrādityaḥ kūrmaḥ svargo loka āhavanīyaḥ’
ityādyā juhvādistutyarthāḥ,
tadvat —
iti cet ,
netyāha ;
na hi stutimātramāsāṁ śrutīnāṁ prayojanaṁ yuktam ,
apūrvatvāt ;
vidhyarthatāyāṁ hi apūrvo'rtho vihito bhavati ;
stutyarthatāyāṁ tvānarthakyameva syāt ;
vidhāyakasya hi śabdasya vākyaśeṣabhāvaṁ pratipadyamānā stutirupayujyata ityuktam ‘
vidhinā tvekavākyatvātstutyarthena vidhīnāṁ syuḥ’
ityatra ;
pradeśāntaravihitānāṁ tu udgīthādīnām iyaṁ pradeśāntarapaṭhitā stutiḥ vākyaśeṣabhāvamapratipadyamānā anarthikaiva syāt ; ‘
iyameva juhūḥ’
ityādi tu vidhisannidhāvevāmnātamiti vaiṣamyam ।
tasmāt vidhyarthā eva evaṁjātīyakāḥ śrutayaḥ ॥ 21 ॥
pāriplavārthā iti cenna viśeṣitatvāt ॥ 23 ॥
tathā caikavākyatopabandhāt ॥ 24 ॥
asati ca pāriplavārthatve ākhyānānāṁ sannihitavidyāpratipādanopayogitaiva nyāyyā,
ekavākyatopabandhāt ;
tathā hi tatra tatra sannihitābhirvidyābhirekavākyatā dṛśyate prarocanopayogāt pratipattisaukaryopayogācca ।
maitreyībrāhmaṇe tāvat —
‘ātmā vā are draṣṭavyaḥ’ (bṛ. u. 4 । 5 । 6) ityādyayā vidyayā ekavākyatā dṛśyate ;
prātardane'pi ‘
prāṇo'smi prajñātmā’
ityādyayā ; ‘
jānaśrutiḥ’
ityatrāpi ‘vāyurvāva saṁvargaḥ’ (chā. u. 4 । 3 । 1) ityādyayā ।
yathā ‘
sa ātmano vapāmudakhidat’
ityevamādīnāṁ karmaśrutigatānāmākhyānānāṁ sannihitavidhistutyarthatā,
tadvat ।
tasmānna pāriplavārthatvam ॥ 24 ॥
ata eva cāgnīndhanādyanapekṣā ॥ 25 ॥
‘puruṣārtho'taḥ śabdāt’ (bra. sū. 3 । 4 । 1) ityetat vyavahitamapi sambhavāt ‘
ataḥ’
iti parāmṛśyate ।
ata eva ca vidyāyāḥ puruṣārthahetutvāt agnīndhanādīnyāśramakarmāṇi vidyayā svārthasiddhau nāpekṣitavyānīti ādyasyaivādhikaraṇasya phalamupasaṁharatyadhikavivakṣayā ॥ 25 ॥
sarvāpekṣā ca yajñādiśruteraśvavat ॥ 26 ॥
śamadamādyupetaḥ syāttathāpi tu tadvidhestadaṅgatayā teṣāmavaśyānuṣṭheyatvāt ॥ 27 ॥
yadi kaścinmanyeta —
yajñādīnāṁ vidyāsādhanabhāvo na nyāyyaḥ,
vidhyabhāvāt ; ‘
yajñena vividiṣanti’
ityevaṁjātīyakā hi śrutiḥ anuvādasvarūpā vidyābhiṣṭavaparā,
na yajñādividhiparā —
itthaṁ mahābhāgā vidyā,
yat yajñādibhiretāmavāptumicchantīti —
tathāpi tu śamadamādyupetaḥ syāt vidyārthī,
‘tasmādevaṁvicchānto dānta uparatastitikṣuḥ samāhito bhūtvā''tmanyevātmānaṁ paśyati’ (bṛ. u. 4 । 4 । 23) iti vidyāsādhanatvena śamadamādīnāṁ vidhānāt vihitānāṁ ca avaśyānuṣṭheyatvāt ।
nanu atrāpi śamādyupeto bhūtvā paśyatīti vartamānāpadeśa upalabhyate,
na vidhiḥ —
neti brūmaḥ, ‘
tasmāt’
iti prakṛtapraśaṁsāparigrahādvidhitvapratīteḥ ; ‘
paśyet’
iti ca mādhyandinā vispaṣṭameva vidhimadhīyate ।
tasmāt yajñādyanapekṣāyāmapi śamādīnyapekṣitavyāni ।
yajñādīnyapi tu apekṣitavyāni,
yajñādiśrutereva ।
nanu uktam —
yajñādibhirvividiṣantītyatra na vidhirupalabhyata iti —
satyamuktam ;
tathāpi tu apūrvatvātsaṁyogasya vidhiḥ parikalpyate ;
na hi ayaṁ yajñādīnāṁ vividiṣāsaṁyogaḥ pūrvaṁ prāptaḥ,
yenānūdyeta ; ‘
tasmātpūṣā prapiṣṭabhāgo'dantako hi’
ityevamādiṣu ca aśrutavidhikeṣvapi vākyeṣu apūrvatvādvidhiṁ parikalpya,
‘pauṣṇaṁ peṣaṇaṁ vikṛtau pratīyeta’ (śāba. bhā. 3 । 3 । 34) —
ityādivicāraḥ prathame tantre pravartitaḥ ;
tathā ca uktam ‘vidhirvā dhāraṇavat’ (bra. sū. 3 । 4 । 20) iti ।
smṛtiṣvapi bhagavadgītādyāsu anabhisandhāya phalam anuṣṭhitāni yajñādīni mumukṣorjñānasādhanāni bhavantīti prapañcitam ।
tasmādyajñādīni śamadamādīni ca yathāśramaṁ sarvāṇyeva āśramakarmāṇi vidyotpattāvapekṣitavyāni ।
tatrāpi ‘
evaṁvit’
iti vidyāsaṁyogāt pratyāsannāni vidyāsādhanāni śamādīni,
vividiṣāsaṁyogāttu bāhyatarāṇi yajñādīnīti vivektavyam ॥ 27 ॥
sarvānnānumatiśca prāṇātyaye taddarśanāt ॥ 28 ॥
nedaṁ sarvānnānujñānaṁ vidhīyata iti ;
na hi atra vidhāyakaḥ śabda upalabhyate,
‘na ha vā evaṁvidi kiñcanānannaṁ bhavati’ (chā. u. 5 । 2 । 1) iti vartamānāpadeśāt ।
na ca asatyāmapi vidhipratītau pravṛttiviśeṣakaratvalobhenaiva vidhirabhyupagantuṁ śakyate ।
api ca śvādimaryādaṁ prāṇasyānnamityuktvā,
idamucyate —
naivaṁvidaḥ kiñcidanannaṁ bhavatīti ;
na ca śvādimaryādamannaṁ mānuṣeṇa dehenopabhoktuṁ śakyate ;
śakyate tu prāṇasyānnamidaṁ sarvamiti vicintayitum ।
tasmāt prāṇānnavijñānapraśaṁsārtho'yamarthavādaḥ,
na sarvānnānujñānavidhiḥ ।
taddarśayati — ‘
sarvānnānumatiśca prāṇātyaye’
iti ;
etaduktaṁ bhavati —
prāṇātyaya eva hi parasyāmāpadi sarvamannamadanīyatvenābhyanujñāyate,
taddarśanāt ;
tathā hi śrutiḥ cākrāyaṇasya ṛṣeḥ kaṣṭāyāmavasthāyām abhakṣyabhakṣaṇe pravṛttiṁ darśayati ‘maṭacīhateṣu kuruṣu’ (chā. u. 1 । 10 । 1) ityasmin brāhmaṇe —
cākrāyaṇaḥ kila ṛṣiḥ āpadgataḥ ibhyena sāmikhāditānkulmāṣāṁścakhāda ;
anupānaṁ tu tadīyam ucchiṣṭadoṣātpratyācacakṣe ;
kāraṇaṁ cātrovāca ‘na vā ajīviṣyamimānakhādan’ (chā. u. 1 । 10 । 4) iti,
‘kāmo ma udapānam’ (chā. u. 1 । 10 । 4) iti ca ;
punaśca uttaredyuḥ tāneva svaparocchiṣṭānparyuṣitānkulmāṣān bhakṣayāṁbabhūva —
iti ;
tadetat ucchiṣṭocchiṣṭaparyuṣitabhakṣaṇaṁ darśayantyāḥ śruteḥ āśayātiśayo lakṣyate —
prāṇātyayaprasaṅge prāṇasandhāraṇāya abhakṣyamapi bhakṣayitavyamiti ;
svasthāvasthāyāṁ tu tanna kartavyaṁ vidyāvatāpi —
ityanupānapratyākhyānādgamyate ।
tasmāt arthavādaḥ ‘na ha vā evaṁvidi’ (chā. u. 5 । 2 । 1) ityevamādiḥ ॥ 28 ॥
abādhācca ॥ 29 ॥
evaṁ ca sati ‘āhāraśuddhau sattvaśuddhiḥ’ ityevamādi bhakṣyābhakṣyavibhāgaśāstram abādhitaṁ bhaviṣyati ॥ 29 ॥
api ca smaryate ॥ 30 ॥
api ca āpadi sarvānnabhakṣaṇamapi smaryate viduṣo'viduṣaśca aviśeṣeṇa — ‘jīvitātyayamāpanno yo'nnamatti yatastataḥ । lipyate na sa pāpena padmapatramivāmbhasā’ (ma.smṛ. 10 । 104) iti । tathā ‘madyaṁ nityaṁ brāhmaṇaḥ’ ‘surāpasya brāhmaṇasyoṣṇāmāsiñceyuḥ’ (gau. dha. sū. 3 । 5 । 1), ‘surāpāḥ kṛmayo bhavantyabhakṣyabhakṣaṇāt’ iti ca smaryate varjanamanannasya ॥ 30 ॥
śabdaścāto'kāmakāre ॥ 31 ॥
śabdaśca anannasya pratiṣedhakaḥ kāmakāranivṛttiprayojanaḥ kaṭhānāṁ saṁhitāyāṁ śrūyate — ‘
tasmādbrāhmaṇaḥ surāṁ na pibet’
iti ।
so'pi ‘na ha vā evaṁvidi’ (chā. u. 5 । 2 । 1) ityasyārthavādatvāt upapannataro bhavati ।
tasmādevaṁjātīyakā arthavādā na vidhaya iti ॥ 31 ॥
vihitatvāccāśramakarmāpi ॥ 32 ॥
‘sarvāpekṣā ca’ (bra. sū. 3 । 4 । 26) ityatra āśramakarmaṇāṁ vidyāsādhanatvamavadhāritam ;
idānīṁ tu kimamumukṣorapyāśramamātraniṣṭhasya vidyāmakāmayamānasya tānyanuṣṭheyāni,
utāho neti cintyate ।
tatra ‘tametaṁ vedānuvacanena brāhmaṇā vividiṣanti’ (bṛ. u. 4 । 4 । 22) ityādinā āśramakarmaṇāṁ vidyāsādhanatvena vihitatvāt vidyāmanicchataḥ phalāntaraṁ kāmayamānasya nityānyananuṣṭheyāni ;
atha tasyāpyanuṣṭheyāni,
na tarhi eṣāṁ vidyāsādhanatvam ,
nityānityasaṁyogavirodhāt —
ityasyāṁ prāptau,
paṭhati —
āśramamātraniṣṭhasyāpyamumukṣoḥ kartavyānyeva nityāni karmāṇi, ‘
yāvajjīvamagnihotraṁ juhoti’
ityādinā vihitatvāt ;
na hi vacanasyātibhāro nāma kaścidasti ॥ 32 ॥
atha yaduktam — naivaṁ sati vidyāsādhanatvameṣāṁ syāditi, ata uttaraṁ paṭhati —
sahakāritvena ca ॥ 33 ॥
vidyāsahakārīṇi ca etāni syuḥ,
vihitatvādeva ‘
tametaṁ vedānuvacanena brāhmaṇā vividiṣanti’
ityādinā ;
taduktam —
‘sarvāpekṣā ca yajñādiśruteraśvavat’ (bra. sū. 3 । 4 । 26) iti ।
na cedaṁ vidyāsahakāritvavacanamāśramakarmaṇāṁ prayājādivat vidyāphalaviṣayaṁ mantavyam ,
avidhilakṣaṇatvādvidyāyāḥ,
asādhyatvācca vidyāphalasya ।
vidhilakṣaṇaṁ hi sādhanaṁ darśapūrṇamāsādi svargaphalasiṣādhayiṣayā sahakārisādhanāntaram apekṣate,
naivaṁ vidyā ।
tathā coktam —
‘ata eva cāgnīndhanādyanapekṣā’ (bra. sū. 3 । 4 । 25) iti ।
tasmādutpattisādhanatva eva eṣāṁ sahakāritvavācoyuktiḥ ।
na ca atra nityānityasaṁyogavirodha āśaṅkyaḥ,
karmābhede'pi saṁyogabhedāt ;
nityo hi ekaḥ saṁyogo yāvajjīvādivākyakalpitaḥ,
na tasya vidyāphalatvam ;
anityastu aparaḥ saṁyogaḥ ‘tametaṁ vedānuvacanena’ (bṛ. u. 4 । 4 । 22) ityādivākyakalpitaḥ,
tasya vidyāphalatvam —
yathā ekasyāpi khādiratvasya nityena saṁyogena kratvarthatvam ,
anityena saṁyogena puruṣārthatvam ,
tadvat ॥ 33 ॥
sarvathāpi ta evobhayaliṅgāt ॥ 34 ॥
sarvathāpi āśramakarmatvapakṣe vidyāsahakāritvapakṣe ca,
ta eva agnihotrādayo dharmā anuṣṭheyāḥ । ‘
ta eva’
ityavadhārayannācāryaḥ kiṁ nivartayati ?
karmabhedaśaṅkāmiti brūmaḥ ;
yathā kuṇḍapāyināmayane ‘
māsamagnihotraṁ juhvati’
ityatra nityādagnihotrātkarmāntaramupadiśyate,
naivamiha karmabhedo'stītyarthaḥ ।
kutaḥ ?
ubhayaliṅgāt —
śrutiliṅgātsmṛtiliṅgācca ।
śrutiliṅgaṁ tāvat —
‘tametaṁ vedānuvacanena brāhmaṇā vividiṣanti’ (bṛ. u. 4 । 4 । 22) iti siddhavadutpannarūpāṇyeva yajñādīni vividiṣāyāṁ viniyuṅkte,
na tu ‘
juhvati’
ityādivat apūrvameṣāṁ rūpamutpādayatīti ।
smṛtiliṅgamapi —
‘anāśritaḥ karmaphalaṁ kāryaṁ karma karoti yaḥ’ (bha. gī. 6 । 1) iti vijñātakartavyatākameva karma vidyotpattyarthaṁ darśayati ।
‘yasyaite'ṣṭācatvāriṁśatsaṁskārāḥ’ (gau. dha. sū. 1 । 8 । 25) ityādyā ca saṁskāratvaprasiddhiḥ vaidikeṣu karmasu tatsaṁskṛtasya vidyotpattimabhipretya smṛtau bhavati ।
tasmātsādhvidam abhedāvadhāraṇam ॥ 34 ॥
anabhibhavaṁ ca darśayati ॥ 35 ॥
antarā cāpi tu taddṛṣṭeḥ ॥ 36 ॥
vidhurādīnāṁ dravyādisampadrahitānāṁ ca anyatamāśramapratipattihīnānāmantarālavartināṁ kiṁ vidyāyāmadhikāro'sti, kiṁ vā nāsti — iti saṁśaye, nāstīti tāvatprāptam , āśramakarmaṇāṁ vidyāhetutvāvadhāraṇāt , āśramakarmāsambhavāccaiteṣām — ityevaṁ prāpte, idamāha — antarā cāpi tu — anāśramitvena vartamāno'pi vidyāyāmadhikriyate । kutaḥ ? taddṛṣṭeḥ — raikvavācaknavīprabhṛtīnāmevaṁbhūtānāmapi brahmavittvaśrutyupalabdheḥ ॥ 36 ॥
api ca smaryate ॥ 37 ॥
saṁvartaprabhṛtīnāṁ ca nagnacaryādiyogāt anapekṣitāśramakarmaṇāmapi mahāyogitvaṁ smaryata itihāse ॥ 37 ॥
nanu liṅgamidaṁ śrutismṛtidarśanamupanyastam ; kā nu khalu prāptiriti, sā abhidhīyate —
viśeṣānugrahaśca ॥ 38 ॥
teṣāmapi ca vidhurādīnām aviruddhaiḥ puruṣamātrasambandhibhirjapopavāsadevatārādhanādibhirdharmaviśeṣairanugraho vidyāyāḥ sambhavati ।
tathā ca smṛtiḥ —
‘japyenaiva tu saṁsidhyedbrāhmaṇo nātra saṁśayaḥ । kuryādanyanna vā kuryānmaitro brāhmaṇa ucyate’ (ma. smṛ. 2 । 87) iti asambhavadāśramakarmaṇo'pi japye'dhikāraṁ darśayati ।
janmāntarānuṣṭhitairapi ca āśramakarmabhiḥ sambhavatyeva vidyāyā anugrahaḥ ;
tathā ca smṛtiḥ —
‘anekajanmasaṁsiddhastato yāti parāṁ gatim’ (bha. gī. 6 । 45) iti janmāntarasañcitānapi saṁskāraviśeṣān anugrahītṝn vidyāyāṁ darśayati ।
dṛṣṭārthā ca vidyā pratiṣedhābhāvamātreṇāpi arthinamadhikaroti śravaṇādiṣu ।
tasmāt vidhurādīnāmapyadhikāro na virudhyate ॥ 38 ॥
atastvitarajjyāyo liṅgācca ॥ 39 ॥
atastu antarālavartitvāt itarat āśramavartitvaṁ jyāyo vidyāsādhanam ,
śrutismṛtisandṛbdhatvāt ;
śrutiliṅgācca —
‘tenaiti brahmavitpuṇyakṛttaijasaśca’ (bṛ. u. 4 । 4 । 9) iti ; ‘
anāśramī na tiṣṭheta dinamekamapi dvijaḥ ।
saṁvatsaramanāśramī sthitvā kṛcchramekaṁ caret’
iti ca smṛtiliṅgāt ॥ 39 ॥
tadbhūtasya tu nātadbhāvo jaiminerapi niyamātadrūpābhāvebhyaḥ ॥ 40 ॥
santi ūrdhvaretasa āśramā iti sthāpitam ;
tāṁstu prāptasya kathañcit tataḥ pracyutirasti,
nāsti veti saṁśayaḥ ।
pūrvadharmasvanuṣṭhānacikīrṣayā vā rāgādivaśena vā pracyuto'pi syāt viśeṣābhāvādityevaṁ prāpte,
ucyate —
tadbhūtasya tu pratipannordhvaretobhāvasya na kathañcidapi atadbhāvaḥ,
na tataḥ pracyutiḥ syāt ।
kutaḥ ?
niyamātadrūpābhāvebhyaḥ ।
tathā hi —
‘atyantamātmānamācāryakule'vasādayan’ (chā. u. 2 । 23 । 1) iti, ‘
araṇyamiyāditi padaṁ tato na punareyādityupaniṣat’
iti, ‘
ācāryeṇābhyanujñātaścaturṇāmekamāśramam ।
ā vimokṣāccharīrasya so'nutiṣṭhedyathāvidhi’
iti ca evaṁjātīyako niyamaḥ pracyutyabhāvaṁ darśayati ।
yathā ca ‘brahmacaryaṁ samāpya gṛhī bhavet’ (jā. u. 4) ‘brahmacaryādeva pravrajet’ (jā. u. 4) iti ca evamādīni āroharūpāṇi vacāṁsyupalabhyante,
naivaṁ pratyavaroharūpāṇi ।
na caivamācārāḥ śiṣṭā vidyante ।
yattu pūrvadharmasvanuṣṭhānacikīrṣayā pratyavarohaṇamiti,
tadasat —
‘śreyānsvadharmo viguṇaḥ paradharmātsvanuṣṭhitāt’ (bha. gī. 3 । 35) iti smaraṇāt ,
nyāyācca —
yo hi yaṁ prati vidhīyate sa tasya dharmaḥ,
na tu yo yena svanuṣṭhātuṁ śakyate ।
codanālakṣaṇatvāddharmasya ।
na ca rāgādivaśātpracyutiḥ,
niyamaśāstrasya balīyastvāt ।
jaiminerapīti apiśabdena jaiminibādarāyaṇayoratra sampratipattiṁ śāsti pratipattidārḍhyāya ॥ 40 ॥
na cādhikārikamapi patanānumānāttadayogāt ॥ 41 ॥
yadi naiṣṭhiko brahmacārī pramādādavakīryeta, kiṁ tasya ‘brahmacāryavakīrṇī naiṛtaṁ gardabhamālabheta’ ityetatprāyaścittaṁ syāt , uta neti । netyucyate ; yadapi adhikāralakṣaṇe nirṇītaṁ prāyaścittam ‘avakīrṇipaśuśca tadvadādhānasyāprāptakālatvāt’ (jai. sū. 6 । 8 । 22) iti, tadapi na naiṣṭhikasya bhavitumarhati ; kiṁ kāraṇam ? ‘ārūḍho naiṣṭhikaṁ dharmaṁ yastu pracyavate punaḥ । prāyaścittaṁ na paśyāmi yena śudhyetsa ātmahā’ iti apratisamādheyapatanasmaraṇāt chinnaśirasa iva pratikriyānupapatteḥ ; upakurvāṇasya tu tādṛkpatanasmaraṇābhāvādupapadyate tatprāyaścittam ॥ 41 ॥
upapūrvamapi tveke bhāvamaśanavattaduktam ॥ 42 ॥
api tu eke ācāryā upapātakamevaitaditi manyante ; yat naiṣṭhikasya gurudārādibhyo'nyatra brahmacaryaṁ viśīryeta, na tat mahāpātakaṁ bhavati, gurutalpādiṣu mahāpātakeṣvaparigaṇanāt ; tasmāt upakurvāṇavat naiṣṭhikasyāpi prāyaścittasya bhāvamicchanti, brahmacāritvāviśeṣāt avakīrṇitvāviśeṣācca ; aśanavat — yathā brahmacāriṇo madhumāṁsāśane vratalopaḥ punaḥ saṁskāraśca, evamiti । ye hi prāyaścittasyābhāvamicchanti, teṣāṁ na mūlamupalabhyate ; ye tu bhāvamicchanti, teṣāṁ ‘brahmacāryavakīrṇī’ ityetadaviśeṣaśravaṇaṁ mūlam ; tasmāt bhāvo yuktataraḥ । taduktaṁ pramāṇalakṣaṇe — ‘samā vipratipattiḥ syāt’ (jai. sū. 1 । 3 । 8) ‘śāstrasthā vā tannimittatvāt’ (jai. sū. 1 । 3 । 9) iti । prāyaścittābhāvasmaraṇaṁ tu evaṁ sati yatnagauravotpādanārthamiti vyākhyātavyam । evaṁ bhikṣuvaikhānasayorapi — ‘vānaprastho dīkṣābhede kṛcchraṁ dvādaśarātraṁ caritvā mahākakṣaṁ vardhayet’ ‘bhikṣurvānaprasthavatsomavallivarjaṁ svaśāstrasaṁskāraśca’ ityevamādi prāyaścittasmaraṇam anusartavyam ॥ 42 ॥
bahistūbhayathāpi smṛterācārācca ॥ 43 ॥
yadi ūrdhvaretasāṁ svāśramebhyaḥ pracyavanaṁ mahāpātakam , yadi vā upapātakam , ubhayathāpi śiṣṭaiste bahiṣkartavyāḥ — ‘ārūḍho naiṣṭhikaṁ dharmaṁ yastu pracyavate punaḥ । prāyaścittaṁ na paśyāmi yena śudhyetsa ātmahā’ iti, ‘ārūḍhapatitaṁ vipraṁ maṇḍalācca viniḥsṛtam । udbaddhaṁ kṛmidaṣṭaṁ ca spṛṣṭvā cāndrāyaṇaṁ caret’ iti ca evamādinindātiśayasmṛtibhyaḥ । śiṣṭācārācca — na hi yajñādhyayanavivāhādīni taiḥ saha ācaranti śiṣṭāḥ ॥ 43 ॥
svāminaḥ phalaśruterityātreyaḥ ॥ 44 ॥
ārtvijyamityauḍulomistasmai hi parikrīyate ॥ 45 ॥
naitadasti —
svāmikarmāṇyupāsanānīti ;
ṛtvikkarmāṇyetāni syuḥ —
ityauḍulomirācāryo manyate ।
kiṁ kāraṇam ?
tasmai hi sāṅgāya karmaṇe yajamānena ṛtvik parikrīyate ;
tatprayogāntaḥpātīni ca udgīthādyupāsanāni adhikṛtādhikāratvāt ;
tasmāt godohanādiniyamavadeva ṛtvigbhirnirvartyeran ;
tathā ca ‘taꣳ ha bako dālbhyo vidāñcakāra । sa ha naimiśīyānāmudgātā babhūva’ (chā. u. 1 । 2 । 13) ityudgātṛkartṛkatāṁ vijñānasya darśayati ।
yattūktaṁ kartrāśrayaṁ phalaṁ śrūyata iti —
naiṣa doṣaḥ,
parārthatvādṛtvijaḥ anyatra vacanāt phalasambandhānupapatteḥ ॥ 45 ॥
sahakāryantaravidhiḥ pakṣeṇa tṛtīyaṁ tadvato vidhyādivat ॥ 47 ॥
sahakāryantaravidhiriti ।
vidyāsahakāriṇo maunasya bālyapāṇḍityavadvidhireva āśrayitavyaḥ,
apūrvatvāt ।
nanu pāṇḍityaśabdenaiva maunasyāvagatatvamuktam —
naiṣa doṣaḥ,
muniśabdasya jñānātiśayārthatvāt ,
mananānmuniriti ca vyutpattisambhavāt ,
‘munīnāmapyahaṁ vyāsaḥ’ (bha. gī. 10 । 37) iti ca prayogadarśanāt ।
nanu muniśabda uttamāśramavacano'pi śrūyate ‘
gārhasthyamācāryakulaṁ maunaṁ vānaprastham’
ityatra —
na, ‘
vālmīkirmunipuṅgavaḥ’
ityādiṣu vyabhicāradarśanāt ;
itarāśramasannidhānāttu pāriśeṣyāt tatra uttamāśramopādānam ,
jñānapradhānatvāduttamāśramasya ।
tasmāt bālyapāṇḍityāpekṣayā tṛtīyamidaṁ maunaṁ jñānātiśayarūpaṁ vidhīyate ।
yattu bālya eva vidhiparyavasānamiti,
tathāpi apūrvatvānmunitvasya vidheyatvamāśrīyate —
muniḥ syāditi ;
nirvedanīyatvanirdeśādapi maunasya bālyapāṇḍityavadvidheyatvāśrayaṇam ।
tadvataḥ vidyāvataḥ saṁnyāsinaḥ ।
kathaṁ ca vidyāvataḥ saṁnyāsina ityavagamyate ?
tadadhikārāt —
ātmānaṁ viditvā putrādyeṣaṇābhyo vyutthāya ‘
atha bhikṣācaryaṁ caranti’
iti ।
nanu sati vidyāvattve prāpnotyeva tatrātiśayaḥ,
kiṁ maunavidhinā —
ityata āha —
pakṣeṇeti ।
etaduktaṁ bhavati —
yasminpakṣe bhedadarśanaprābalyāt na prāpnoti,
tasmin eṣa vidhiriti ।
vidhyādivat —
yathā ‘
darśapūrṇamāsābhyāṁ svargakāmo yajeta’
ityevaṁjātīyake vidhyādau sahakāritvena agnyanvādhānādikam aṅgajātaṁ vidhīyate,
evam avidhipradhāne'pi asminvidyāvākye maunavidhirityarthaḥ ॥ 47 ॥
kṛtsnabhāvāttu gṛhiṇopasaṁhāraḥ ॥ 48 ॥
tuśabdo viśeṣaṇārthaḥ ; kṛtsnabhāvo'sya viśeṣyate ; bahulāyāsāni hi bahūnyāśramakarmāṇi yajñādīni taṁ prati kartavyatayopadiṣṭāni, āśramāntarakarmāṇi ca yathāsambhavamahiṁsendriyasaṁyamādīni tasya vidyante । tasmāt gṛhamedhinā upasaṁhāro na virudhyate ॥ 48 ॥
maunavaditareṣāmapyupadeśāt ॥ 49 ॥
yathā maunaṁ gārhasthyaṁ ca etāvāśramau śrutimantau,
evamitarāvapi vānaprasthagurukulavāsau ;
darśitā hi purastācchrutiḥ —
‘tapa eva dvitīyo brahmacāryācāryakulavāsī tṛtīyaḥ’ (chā. u. 2 । 23 । 1) ityādyā ।
tasmāt caturṇāmapyāśramāṇām upadeśāviśeṣāt tulyavat vikalpasamuccayābhyāṁ pratipattiḥ ।
itareṣāmiti dvayorāśramayorbahuvacanaṁ vṛttibhedāpekṣayā anuṣṭhātṛbhedāpekṣayā vā —
iti draṣṭavyam ॥ 49 ॥
anāviṣkurvannanvayāt ॥ 50 ॥
‘tasmādbrāhmaṇaḥ pāṇḍityaṁ nirvidya bālyena tiṣṭhāset’ (bṛ. u. 3 । 5 । 1) iti bālyamanuṣṭheyatayā śrūyate ;
tatra bālasya bhāvaḥ karma vā bālyamiti taddhite sati,
bālabhāvasya vayoviśeṣasya icchayā sampādayitumaśakyatvāt ,
yathopapādamūtrapurīṣatvādi bālacaritam ,
antargatā vā bhāvaviśuddhiḥ aprarūḍhendriyatvaṁ dambhadarpādirahitatvaṁ vā bālyaṁ syāditi saṁśayaḥ ।
kiṁ tāvatprāptam ?
kāmacāravādabhakṣatā yathopapādamūtrapurīṣatvaṁ ca prasiddhataraṁ loke bālyamiti tadgrahaṇaṁ yuktam ।
nanu patitatvādidoṣaprāpterna yuktaṁ kāmacāratādyāśrayaṇam —
na ;
vidyāvataḥ saṁnyāsino vacanasāmarthyāt doṣanivṛtteḥ,
paśuhiṁsādiṣvivetyevaṁ prāpte abhidhīyate —
na, vacanasya gatyantarasambhavāt ; aviruddhe hi anyasmin bālyaśabdābhilapye labhyamāne, na vidhyantaravyāghātakalpanā yuktā ; pradhānopakārāya ca aṅgaṁ vidhīyate ; jñānābhyāsaśca pradhānamiha yatīnāmanuṣṭheyam ; na ca sakalāyāṁ bālacaryāyāmaṅgīkriyamāṇāyāṁ jñānābhyāsaḥ sambhāvyate ; tasmāt āntaro bhāvaviśeṣo bālasya aprarūḍhendriyatvādiḥ iha bālyamāśrīyate ; tadāha — anāviṣkurvanniti । jñānādhyayanadhārmikatvādibhiḥ ātmānamavikhyāpayan dambhadarpādirahito bhavet — yathā bālaḥ aprarūḍhendriyatayā na pareṣām ātmānamāviṣkartumīhate, tadvat । evaṁ hi asya vākyasya pradhānopakāryarthānugama upapadyate ; tathā ca uktaṁ smṛtikāraiḥ — ‘yaṁ na santaṁ na cāsantaṁ nāśrutaṁ na bahuśrutam । na suvṛttaṁ na durvṛttaṁ veda kaścitsa brāhmaṇaḥ ॥ gūḍhadharmāśrito vidvānajñātacaritaṁ caret । andhavajjaḍavaccāpi mūkavacca mahīṁ caret’ ‘avyaktaliṅgo'vyaktācāraḥ’ iti caivamādi ॥ 50 ॥
aihikamapyaprastutapratibandhe taddarśanāt ॥ 51 ॥
‘sarvāpekṣā ca yajñādiśruteraśvavat’ (bra. sū. 3 । 4 । 26) ityata ārabhya uccāvacaṁ vidyāsādhanamavadhāritam ;
tatphalaṁ vidyā sidhyantī kimihaiva janmani sidhyati,
uta kadācit amutrāpīti cintyate ।
kiṁ tāvatprāptam ?
ihaiveti ।
kiṁ kāraṇam ?
śravaṇādipūrvikā hi vidyā ;
na ca kaścit amutra me vidyā jāyatāmityabhisandhāya śravaṇādiṣu pravartate ;
samāna eva tu janmani vidyājanma abhisandhāya eteṣu pravartamāno dṛśyate ।
yajñādīnyapi śravaṇādidvāreṇaiva vidyāṁ janayanti,
pramāṇajanyatvādvidyāyāḥ ।
tasmādaihikameva vidyājanmetyevaṁ prāpte vadāmaḥ —
evaṁ muktiphalāniyamastadavasthāvadhṛtestadavasthāvadhṛteḥ ॥ 52 ॥
yathā mumukṣorvidyāsādhanāvalambinaḥ sādhanavīryaviśeṣādvidyālakṣaṇe phale aihikāmuṣmikaphalatvakṛto viśeṣapratiniyamo dṛṣṭaḥ,
evaṁ muktilakṣaṇe'pi utkarṣāpakarṣakṛtaḥ kaścidviśeṣapratiniyamaḥ syāt —
ityāśaṅkya,
āha —
muktiphalāniyama iti ।
na khalu muktiphale kaścit evaṁbhūto viśeṣapratiniyama āśaṅkitavyaḥ ।
kutaḥ ?
tadavasthāvadhṛteḥ —
muktyavasthā hi sarvavedānteṣvekarūpaiva avadhāryate ;
brahmaiva hi muktyavasthā ;
na ca brahmaṇo'nekākārayogo'sti,
ekaliṅgatvāvadhāraṇāt —
‘asthūlamanaṇu’ (bṛ. u. 3 । 8 । 8) ‘sa eṣa neti netyātmā’ (bṛ. u. 3 । 9 । 26) ‘yatra nānyatpaśyati’ (chā. u. 7 । 24 । 1) ‘brahmaivedamamṛtaṁ purastāt’ (mu. u. 2 । 2 । 12) ‘idaꣳ sarvaṁ yadayamātmā’ (bṛ. u. 2 । 4 । 6),
‘sa vā eṣa mahānaja ātmā'jaro'maro'mṛto'bhayo brahma’ (bṛ. u. 4 । 4 । 25),
‘yatra tvasya sarvamātmaivābhūttatkena kaṁ paśyet’ (bṛ. u. 4 । 5 । 15) ityādiśrutibhyaḥ ।
api ca vidyāsādhanaṁ svavīryaviśeṣāt svaphala eva vidyāyāṁ kañcidatiśayamāsañjayet ,
na vidyāphale muktau ;
taddhi asādhyaṁ nityasiddhasvabhāvameva vidyayā adhigamyata ityasakṛdavādiṣma ।
na ca tasyāmapyutkarṣanikarṣātmako'tiśaya upapadyate,
nikṛṣṭāyā vidyātvābhāvāt ;
utkṛṣṭaiva hi vidyā bhavati ;
tasmāt tasyāṁ cirācirotpattirūpo'tiśayo bhavan bhavet ।
na tu muktau kaścit atiśayasambhavo'sti ।
vidyābhedābhāvādapi tatphalabhedaniyamābhāvaḥ,
karmaphalavat ;
na hi muktisādhanabhūtāyā vidyāyāḥ karmaṇāmiva bhedo'sti ।
saguṇāsu tu vidyāsu ‘manomayaḥ prāṇaśarīraḥ’ (chā. u. 3 । 14 । 2) ityādyāsu guṇāvāpodvāpavaśādbhedopapattau satyām ,
upapadyate yathāsvaṁ phalabhedaniyamaḥ,
karmaphalavat —
tathā ca liṅgadarśanam — ‘
taṁ yathā yathopāsate tadeva bhavati’
iti ;
naivaṁ nirguṇāyāṁ vidyāyām ,
guṇābhāvāt ;
tathā ca smṛtiḥ —
‘na hi gatiradhikāsti kasyacitsati hi guṇe pravadantyatulyatām’ (ma. bhā. 12 । 194 । 60) iti ।
tadavasthāvadhṛtestadavasthāvadhṛteriti padābhyāsaḥ adhyāyaparisamāptiṁ dyotayati ॥ 52 ॥
iti śrīmatparamahaṁsaparivrājakācāryasya śrīgovindabhagavatpūjyapādaśiṣyasya
śrīmacchaṅkarabhagavataḥ kṛtau śārīrakamīmāṁsāsūtrabhāṣye
tṛtīyo'dhyāyaḥ ॥