tṛtīye'dhyāye parāparāsu vidyāsu sādhanāśrayo vicāraḥ prāyeṇa atyagāt ; atheha caturthe phalāśraya āgamiṣyati ; prasaṅgāgataṁ ca anyadapi kiñciccintayiṣyate ; prathamaṁ tāvat katibhiścidadhikaraṇaiḥ sādhanāśrayavicāraśeṣamevānusarāmaḥ —
āvṛttirasakṛdupadeśāt ॥ 1 ॥
‘ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyaḥ’ (bṛ. u. 4 । 5 । 6) ‘tameva dhīro vijñāya prajñāṁ kurvīta’ (bṛ. u. 4 । 4 । 21) ‘so'nveṣṭavyaḥ sa vijijñāsitavyaḥ’ (chā. u. 8 । 7 । 1) iti ca evamādiśravaṇeṣu saṁśayaḥ —
kiṁ sakṛtpratyayaḥ kartavyaḥ,
āhosvit āvṛttyeti ।
kiṁ tāvatprāptam ?
sakṛtpratyayaḥ syāt ,
prayājādivat ,
tāvatā śāstrasya kṛtārthatvāt ;
aśrūyamāṇāyāṁ hi āvṛttau kriyamāṇāyām aśāstrārthaḥ kṛto bhavet ।
nanu asakṛdupadeśā udāhṛtāḥ — ‘
śrotavyo mantavyo nididhyāsitavyaḥ’
ityevamādayaḥ —
evamapi yāvacchabdamāvartayet —
sakṛcchravaṇaṁ sakṛnmananaṁ sakṛnnididhyāsanaṁ ceti,
nātiriktam ।
sakṛdupadeśeṣu tu ‘
veda’ ‘
upāsīta’
ityevamādiṣu anāvṛttirityevaṁ prāpte,
brūmaḥ —
pratyayāvṛttiḥ kartavyā ।
kutaḥ ?
asakṛdupadeśāt — ‘
śrotavyo mantavyo nididhyāsitavyaḥ’
ityevaṁjātīyako hi asakṛdupadeśaḥ pratyayāvṛttiṁ sūcayati ।
nanu uktam —
yāvacchabdameva āvartayet ,
nādhikamiti —
na,
darśanaparyavasitatvādeṣām ;
darśanaparyavasānāni hi śravaṇādīnyāvartyamānāni dṛṣṭārthāni bhavanti —
yathā avaghātādīni taṇḍulādiniṣpattiparyavasānāni ,
tadvat ।
api ca upāsanaṁ nididhyāsanaṁ ca ityantarṇītāvṛttiguṇaiva kriyā abhidhīyate ;
tathā hi loke ‘
gurumupāste’ ‘
rājānamupāste’
iti ca yastātparyeṇa gurvādīnanuvartate,
sa evamucyate ;
tathā ‘
dhyāyati proṣitanāthā patim’
iti —
yā nirantarasmaraṇā patiṁ prati sotkaṇṭhā,
sā evamabhidhīyate ।
vidyupāstyośca vedānteṣu avyatirekeṇa prayogo dṛśyate ;
kvacit vidinopakramya upāsinopasaṁharati,
yathā —
‘yastadveda yatsa veda sa mayaitaduktaḥ’ (chā. u. 4 । 1 । 4) ityatra ‘anu ma etāṁ bhagavo devatāṁ śādhi yāṁ devatāmupāsse’ (chā. u. 4 । 2 । 2) iti ;
kvacicca upāsinopakramya vidinopasaṁharati,
yathā —
‘mano brahmetyupāsīta’ (chā. u. 3 । 18 । 1) ityatra ‘bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṁ veda’ (chā. u. 3 । 18 । 3) iti ।
tasmātsakṛdupadeśeṣvapi āvṛttisiddhiḥ ।
asakṛdupadeśastu āvṛtteḥ sūcakaḥ ॥ 1 ॥
liṅgācca ॥ 2 ॥
atrāha — bhavatu nāma sādhyaphaleṣu pratyayeṣvāvṛttiḥ, teṣvāvṛttisādhyasyātiśayasya sambhavāt ; yastu parabrahmaviṣayaḥ pratyayo nityaśuddhabuddhamuktasvabhāvameva ātmabhūtaṁ paraṁ brahma samarpayati, tatra kimarthā āvṛttiriti । sakṛcchrutau ca brahmātmatvapratītyanupapatterāvṛttyabhyupagama iti cet , na, āvṛttāvapi tadanupapatteḥ ; yadi hi ‘tattvamasi’ ityevaṁjātīyakaṁ vākyaṁ sakṛcchrūyamāṇaṁ brahmātmatvapratītiṁ notpādayet tatastadeva āvartyamānamutpādayiṣyatīti kā pratyāśā syāt । athocyeta — na kevalaṁ vākyaṁ kañcidarthaṁ sākṣātkartuṁ śaknoti ; ato yuktyapekṣaṁ vākyamanubhāvayiṣyati brahmātmatvamiti — tathāpyāvṛttyānarthakyameva ; sāpi hi yuktiḥ sakṛtpravṛttaiva svamarthamanubhāvayiṣyati । athāpi syāt — yuktyā vākyena ca sāmānyaviṣayameva vijñānaṁ kriyate, na viśeṣaviṣayam ; yathā ‘asti me hṛdaye śūlam’ ityato vākyāt gātrakampādiliṅgācca śūlasadbhāvasāmānyameva paraḥ pratipadyate, na viśeṣamanubhavati — yathā sa eva śūlī ; viśeṣānubhavaśca avidyāyā nivartakaḥ ; tadarthā āvṛttiriti cet — na, asakṛdapi tāvanmātre kriyamāṇe viśeṣavijñānotpattyasambhavāt ; na hi sakṛtprayuktābhyāṁ śāstrayuktibhyāmanavagato viśeṣaḥ śatakṛtvo'pi prayujyamānābhyāmavagantuṁ śakyate ; tasmāt yadi śāstrayuktibhyāṁ viśeṣaḥ pratipādyeta, yadi vā sāmānyameva ubhayathāpi sakṛtpravṛtte eva te svakāryaṁ kuruta iti āvṛttyanupayogaḥ ; na ca sakṛtprayukte śāstrayuktī kasyacidapyanubhavaṁ notpādayata iti śakyate niyantum , vicitraprajñatvātpratipattṝṇām । api ca anekāṁśopete laukike padārthe sāmānyaviśeṣavati ekenāvadhānena ekamaṁśamavadhārayati, apareṇa aparam — iti syādapyabhyāsopayogaḥ, yathā dīrghaprapāṭhakagrahaṇādiṣu ; na tu nirviśeṣe brahmaṇi sāmānyaviśeṣarahite caitanyamātrātmake pramotpattāvabhyāsāpekṣā yukteti ॥
atrocyate —
bhavedāvṛttyānarthakyaṁ taṁ prati,
yaḥ ‘tattvamasi’ (chā. u. 6 । 8 । 7) iti sakṛduktameva brahmātmatvamanubhavituṁ śaknuyāt ;
yastu na śaknoti,
taṁ prati upayujyata eva āvṛttiḥ ।
tathā hi cchāndogye —
‘tattvamasi śvetaketo’ (chā. u. 6 । 8 । 7) ityupadiśya,
‘bhūya eva mā bhagavānvijñāpayatu’ (chā. u. 6 । 8 । 7) iti punaḥ punaḥ paricodyamānaḥ tattadāśaṅkākāraṇaṁ nirākṛtya, ‘
tattvamasi’
ityevāsakṛdupadiśati ;
tathā ca ‘śrotavyo mantavyo nididhyāsitavyaḥ’ (bṛ. u. 4 । 5 । 6) ityādi darśitam ।
nanu uktam —
sakṛcchrutaṁ cet tattvamasivākyaṁ svamarthamanubhāvayituṁ na śaknoti,
tata āvartyamānamapi naiva śakṣyatīti —
naiṣa doṣaḥ ;
na hi dṛṣṭe'nupapannaṁ nāma ;
dṛśyante hi sakṛcchrutādvākyāt mandapratītaṁ vākyārthaṁ āvartayantaḥ tattadābhāsavyudāsena samyakpratipadyamānāḥ ।
api ca ‘
tattvamasi’
ityetadvākyaṁ tvaṁpadārthasya tatpadārthabhāvamācaṣṭe ;
tatpadena ca prakṛtaṁ sat brahma īkṣitṛ jagato janmādikāraṇamabhidhīyate —
‘satyaṁ jñānamanantaṁ brahma’ (tai. u. 2 । 1 । 1) ‘vijñānamānandaṁ brahma’ (bṛ. u. 3 । 9 । 28) ‘adṛṣṭaṁ draṣṭṛ’ (bṛ. u. 3 । 8 । 11) ‘avijñātaṁ vijñātṛ’ (bṛ. u. 3 । 8 । 11) ‘
ajamajaramamaram’ ‘
asthūlamanaṇvahrasvamadīrgham’
ityādiśāstrasiddham ;
tatra ajādiśabdairjanmādayo bhāvavikārā nivartitāḥ ;
asthūlādiśabdaiśca sthaulyādayo dravyadharmāḥ ;
vijñānādiśabdaiśca caitanyaprakāśātmakatvamuktam ;
eṣa vyāvṛttasarvasaṁsāradharmako'nubhavātmako brahmasaṁjñakastatpadārtho vedāntābhiyuktānāṁ prasiddhaḥ ;
tathā tvaṁpadārtho'pi pratyagātmā śrotā dehādārabhya pratyagātmatayā sambhāvyamānaḥ caitanyaparyantatvenāvadhāritaḥ ;
tatra yeṣām etau padārthau ajñānasaṁśayaviparyayapratibaddhau,
teṣāṁ ‘
tattvamasi’
ityetadvākyaṁ svārthe pramāṁ notpādayituṁ śaknoti,
padārthajñānapūrvakatvādvākyārthajñānasya —
ityataḥ,
tānprati eṣṭavyaḥ padārthavivekaprayojanaḥ śāstrayuktyabhyāsaḥ ।
yadyapi ca pratipattavya ātmā niraṁśaḥ,
tathāpi adhyāropitaṁ tasmin bahvaṁśatvaṁ dehendriyamanobuddhiviṣayavedanādilakṣaṇam ;
tatra ekena avadhānena ekamaṁśamapohati,
apareṇa aparam —
iti yujyate tatra kramavatī pratipattiḥ ;
tattu pūrvarūpameva ātmapratipatteḥ ।
yeṣāṁ punaḥ nipuṇamatīnāṁ na ajñānasaṁśayaviparyayalakṣaṇaḥ padārthaviṣayaḥ pratibandho'sti,
te śaknuvanti sakṛduktameva tattvamasivākyārtham anubhavitumiti,
tānprati āvṛttyānarthakyamiṣṭameva ;
sakṛdutpannaiva hi ātmapratipattiḥ avidyāṁ nivartayatīti,
nātra kaścidapi kramo'bhyupagamyate ।
satyamevaṁ yujyeta,
yadi kasyacit evaṁ pratipattirbhavet ;
balavatī hi ātmano duḥkhitvādipratipattiḥ ;
ato na duḥkhitvādyabhāvaṁ kaścitpratipadyata iti cet —
na,
dehādyabhimānavat duḥkhitvādyabhimānasya mithyābhimānatvopapatteḥ ;
pratyakṣaṁ hi dehe chidyamāne dahyamāne vā ‘
ahaṁ chidye dahye’
iti ca mithyābhimāno dṛṣṭaḥ ;
tathā bāhyatareṣvapi putramitrādiṣu santapyamāneṣu ‘
ahameva santapye’
ityadhyāropo dṛṣṭaḥ ;
tathā duḥkhitvādyabhimāno'pi syāt ,
dehādivadeva caitanyādbahirupalabhyamānatvādduḥkhitvādīnām ,
suṣuptādiṣu ca ananuvṛtteḥ ;
caitanyasya tu suṣupte'pi anuvṛttimāmananti —
‘yadvai tanna paśyati paśyanvai tanna paśyati’ (bṛ. u. 4 । 3 । 23) ityādinā ;
tasmāt sarvaduḥkhavinirmuktaikacaitanyātmako'hamityeṣa ātmānubhavaḥ ।
na ca evam ātmānamanubhavataḥ kiñcidanyatkṛtyamavaśiṣyate ;
tathā ca śrutiḥ —
‘kiṁ prajayā kariṣyāmo yeṣāṁ no'yamātmāyaṁ lokaḥ’ (bṛ. u. 4 । 4 । 22) ityātmavidaḥ kartavyābhāvaṁ darśayati ;
smṛtirapi —
‘yastvātmaratireva syādātmatṛptaśca mānavaḥ । ātmanyeva ca santuṣṭastasya kāryaṁ na vidyate’ (bha. gī. 3 । 17) iti ।
yasya tu na eṣo'nubhavo drāgiva jāyate,
taṁ prati anubhavārtha eva āvṛttyabhyupagamaḥ ।
tatrāpi na tattvamasivākyārthāt pracyāvya āvṛttau pravartayet ;
na hi varaghātāya kanyāmudvāhayanti ;
niyuktasya ca ‘
asminnadhikṛto'haṁ kartā mayedaṁ kartavyam’
ityavaśyaṁ brahmapratyayādviparītapratyaya utpadyate ;
yastu svayameva mandamatiḥ apratibhānāt taṁ vākyārthaṁ jihāset ,
tasya etasminneva vākyārthe sthirīkāra āvṛttyādivācoyuktyā abhyupeyate ।
tasmāt parabrahmaviṣaye'pi pratyaye tadupāyopadeśeṣvāvṛttisiddhiḥ ॥ 2 ॥
ātmeti tūpagacchanti grāhayanti ca ॥ 3 ॥
yaḥ śāstroktaviśeṣaṇaḥ paramātmā, sa kim ahamiti grahītavyaḥ, kiṁ vā madanya iti — etadvicārayati । kathaṁ punarātmaśabde pratyagātmaviṣaye śrūyamāṇe saṁśaya iti, ucyate — ayamātmaśabdo mukhyaḥ śakyate'bhyupagantum , sati jīveśvarayorabhedasambhave ; itarathā tu gauṇo'yamabhyupagantavyaḥ — iti manyate । kiṁ tāvatprāptam ? na ahamiti grāhyaḥ ; na hi apahatapāpmatvādiguṇo viparītaguṇatvena śakyate grahītum , viparītaguṇo vā apahatapāpmatvādiguṇatvena ; apahatapāpmatvādiguṇaśca parameśvaraḥ, tadviparītaguṇastu śārīraḥ ; īśvarasya ca saṁsāryātmatve īśvarābhāvaprasaṅgaḥ ; tataḥ śāstrānarthakyam ; saṁsāriṇo'pi īśvarātmatve adhikāryabhāvācchāstrānarthakyameva, pratyakṣādivirodhaśca । anyatve'pi tādātmyadarśanaṁ śāstrāt kartavyam — pratimādiṣviva viṣṇvādidarśanam iti cet — kāmamevaṁ bhavatu ; na tu saṁsāriṇo mukhya ātmā īśvara ityetat naḥ prāpayitavyam ॥
evaṁ prāpte,
brūmaḥ —
ātmetyeva parameśvaraḥ pratipattavyaḥ ।
tathā hi parameśvaraprakriyāyāṁ jābālā ātmatvenaiva etamupagacchanti — ‘
tvaṁ vā ahamasmi bhagavo devate'haṁ vai tvamasi bhagavo devate’
iti ;
tathā anye'pi ‘
ahaṁ brahmāsmi’
ityevamādaya ātmatvopagamā draṣṭavyāḥ ।
grāhayanti ca ātmatvenaiva īśvaraṁ vedāntavākyāni —
‘eṣa ta ātmā sarvāntaraḥ’ (bṛ. u. 3 । 4 । 1) ‘eṣa ta ātmāntaryāmyamṛtaḥ’ (bṛ. u. 3 । 7 । 3) ‘tatsatyaꣳ sa ātmā tattvamasi’ (chā. u. 6 । 8 । 7) ityevamādīni ।
yaduktam —
pratīkadarśanamidaṁ viṣṇupratimānyāyena bhaviṣyatīti,
tadayuktam ,
gauṇatvaprasaṅgāt ,
vākyavairūpyācca —
yatra hi pratīkadṛṣṭirabhipreyate,
sakṛdeva tatra vacanaṁ bhavati —
yathā ‘mano brahma’ (chā. u. 3 । 18 । 1) ‘ādityo brahma’ (chā. u. 3 । 19 । 1) ityādi ;
iha punaḥ —
tvam ahamasmi,
ahaṁ ca tvamasītyāha —
ataḥ pratīkaśrutivairūpyāt abhedapratipattiḥ ;
bhedadṛṣṭyapavādācca ;
tathā hi —
‘atha yo'nyāṁ devatāmupāste'nyo'sāvanyo'hamasmīti na sa veda’ (bṛ. u. 1 । 4 । 10) ‘mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva paśyati’ (bṛ. u. 4 । 4 । 19) ‘sarvaṁ taṁ parādādyo'nyatrātmanaḥ sarvaṁ veda’ (bṛ. u. 2 । 4 । 6) ityevamādyā bhūyasī śrutiḥ bhedadarśanamapavadati ।
yattūktam —
na viruddhaguṇayoranyonyātmatvasambhava iti,
nāyaṁ doṣaḥ,
viruddhaguṇatāyā mithyātvopapatteḥ ।
yatpunaruktam —
īśvarābhāvaprasaṅga iti,
tadasat ,
śāstraprāmāṇyāt anabhyupagamācca ;
na hi īśvarasya saṁsāryātmatvaṁ pratipādyata ityabhyupagacchāmaḥ —
kiṁ tarhi ? —
saṁsāriṇaḥ saṁsāritvāpohena īśvarātmatvaṁ pratipipādayiṣitamiti ।
evaṁ ca sati advaiteśvarasya apahatapāpmatvādiguṇatā viparītaguṇatā tu itarasya mithyeti vyavatiṣṭhate ।
yadapyuktam —
adhikāryabhāvaḥ pratyakṣādivirodhaśceti,
tadapyasat ,
prākprabodhāt saṁsāritvābhyupagamāt ,
tadviṣayatvācca pratyakṣādivyavahārasya ;
‘yatra tvasya sarvamātmaivābhūttatkena kaṁ paśyet’ (bṛ. u. 2 । 4 । 14) ityādinā hi prabodhe pratyakṣādyabhāvaṁ darśayati ।
pratyakṣādyabhāve śruterapyabhāvaprasaṅga iti cet ,
na,
iṣṭatvāt ;
‘atra pitā'pitā bhavati’ (bṛ. u. 4 । 3 । 22) ityupakramya,
‘vedā avedāḥ’ (bṛ. u. 4 । 3 । 22) iti vacanāt iṣyata eva asmābhiḥ śruterapyabhāvaḥ prabodhe ।
kasya punarayam aprabodha iti cet ,
yastvaṁ pṛcchasi tasya te —
iti vadāmaḥ ।
nanu ahamīśvara evoktaḥ śrutyā —
yadyevaṁ pratibuddho'si,
nāsti kasyacidaprabodhaḥ ।
yo'pi doṣaścodyate kaiścit —
avidyayā kila ātmanaḥ sadvitīyatvāt advaitānupapattiriti,
so'pi etena pratyuktaḥ ।
tasmāt ātmetyeva īśvare mano dadhīta ॥ 3 ॥
na pratīke na hi saḥ ॥ 4 ॥
‘mano brahmetyupāsītetyadhyātmamathādhidaivatamākāśo brahmeti’ (chā. u. 3 । 18 । 1) tathā ‘ādityo brahmetyādeśaḥ’ (chā. u. 3 । 19 । 1) ‘sa yo nāma brahmetyupāste’ (chā. u. 7 । 1 । 5) ityevamādiṣu pratīkopāsaneṣu saṁśayaḥ —
kiṁ teṣvapi ātmagrahaḥ kartavyaḥ,
na veti ।
kiṁ tāvatprāptam ?
teṣvapi ātmagraha eva yuktaḥ kartum ।
kasmāt ?
brahmaṇaḥ śrutiṣu ātmatvena prasiddhatvāt ,
pratīkānāmapi brahmavikāratvādbrahmatve sati ātmatvopapatterityevaṁ prāpte brūmaḥ —
na pratīkeṣvātmamatiṁ badhnīyāt ;
na hi sa upāsakaḥ pratīkāni vyastāni ātmatvena ākalayet ।
yatpunaḥ brahmavikāratvātpratīkānāṁ brahmatvaṁ tataśca ātmatvamiti,
tadasat ,
pratīkābhāvaprasaṅgāt ;
vikārasvarūpopamardena hi nāmādijātasya brahmatvameva āśritaṁ bhavati ।
svarūpopamarde ca nāmādīnāṁ kutaḥ pratīkatvam ātmagraho vā ?
na ca brahmaṇa ātmatvāt brahmadṛṣṭyupadeśeṣvātmadṛṣṭiḥ kalpyā,
kartṛtvādyanirākaraṇāt ;
kartṛtvādisarvasaṁsāradharmanirākaraṇena hi brahmaṇa ātmatvopadeśaḥ ;
tadanirākaraṇena ca upāsanavidhānam ।
ataśca upāsakasya pratīkaiḥ samatvāt ātmagraho nopapadyate ;
na hi rucakasvastikayoḥ itaretarātmatvamasti ;
suvarṇātmaneva tu brahmātmanā ekatve pratīkābhāvaprasaṅgamavocāma ।
ato na pratīkeṣvātmadṛṣṭiḥ kriyate ॥ 4 ॥
brahmadṛṣṭirutkarṣāt ॥ 5 ॥
teṣveva udāharaṇeṣvanyaḥ saṁśayaḥ — kimādityādidṛṣṭayo brahmaṇyadhyasitavyāḥ, kiṁ vā brahmadṛṣṭirādityādiṣviti । kutaḥ saṁśayaḥ ? sāmānādhikaraṇye kāraṇānavadhāraṇāt ; atra hi brahmaśabdasya ādityādiśabdaiḥ sāmānādhikaraṇyamupalabhyate, ‘ādityo brahma’ ‘prāṇo brahma’ ‘vidyudbrahma’ ityādisamānavibhaktinirdeśāt ; na ca atra āñjasaṁ sāmānādhikaraṇyamavakalpate, arthāntaravacanatvādbrahmādityādiśabdānām ; na hi bhavati — gauraśva iti sāmānādhikaraṇyam । nanu prakṛtivikārabhāvādbrahmādityādīnāṁ mṛccharāvādivatsāmānādhikaraṇyaṁ syāt — netyucyate ; vikārapravilayo hyevaṁ prakṛtisāmānādhikaraṇyātsyāt , tataśca pratīkābhāvaprasaṅgamavocāma ; paramātmavākyaṁ cedaṁ tadānīṁ syāt , tataścopāsanādhikāro bādhyeta, parimitavikāropādānaṁ ca vyartham । tasmāt ‘brāhmaṇo'gnirvaiśvānaraḥ’ ityādivat anyatrānyadṛṣṭyadhyāse sati, kva kiṁdṛṣṭiradhyasyatāmiti saṁśayaḥ । tatra aniyamaḥ, niyamakāriṇaḥ śāstrasyābhāvādityevaṁ prāptam । athavā ādityādidṛṣṭaya eva brahmaṇi kartavyā ityevaṁ prāptam ; evaṁ hi ādityādidṛṣṭibhiḥ brahma upāsitaṁ bhavati ; brahmopāsanaṁ ca phalavaditi śāstramaryādā । tasmāt na brahmadṛṣṭirādityādiṣvityevaṁ prāpte brūmaḥ —
brahmadṛṣṭireva ādityādiṣu syāditi ।
kasmāt ?
utkarṣāt ;
evam utkarṣeṇa ādityādayo dṛṣṭā bhavanti,
utkṛṣṭadṛṣṭesteṣvadhyāsāt ;
tathā ca laukiko nyāyo'nugato bhavati ;
utkṛṣṭadṛṣṭirhi nikṛṣṭe'dhyasitavyeti laukiko nyāyaḥ —
yathā rājadṛṣṭiḥ kṣattari ;
sa ca anusartavyaḥ viparyaye pratyavāyaprasaṅgāt ;
na hi kṣattṛdṛṣṭiparigṛhīto rājā nikarṣaṁ nīyamānaḥ śreyase syāt ।
nanu śāstraprāmāṇyādanāśaṅkanīyo'tra pratyavāyaprasaṅgaḥ,
na ca laukikena nyāyena śāstrīyā dṛṣṭirniyantuṁ yukteti —
atrocyate —
nirdhārite śāstrārthe etadevaṁ syāt ;
sandigdhe tu tasmin ,
tannirṇayaṁ prati laukiko'pi nyāya āśrīyamāṇo na virudhyate ;
tena ca utkṛṣṭadṛṣṭyadhyāse śāstrārthe'vadhāryamāṇe,
nikṛṣṭadṛṣṭimadhyasyanpratyaveyāditi śliṣyate ।
prāthamyācca ādityādiśabdānāṁ mukhyārthatvam avirodhāt grahītavyam ;
taiḥ svārthavṛttibhiravaruddhāyāṁ buddhau,
paścādavatarato brahmaśabdasya mukhyayā vṛttyā sāmānādhikaraṇyāsambhavāt ,
brahmadṛṣṭividhānārthataiva avatiṣṭhate ।
itiparatvādapi brahmaśabdasya eṣa evārtho nyāyyaḥ ;
tathā hi — ‘
brahmetyādeśaḥ’ ‘
brahmetyupāsīta’ ‘
brahmetyupāste’
iti ca sarvatretiparaṁ brahmaśabdamuccārayati,
śuddhāṁstu ādityādiśabdān ;
tataśca yathā śuktikāṁ rajatamiti pratyetītyatra,
śuktivacana eva śuktikāśabdaḥ,
rajataśabdastu rajatapratītilakṣaṇārthaḥ —
pratyetyeva hi kevalaṁ rajatamiti,
na tu tatra rajatamasti —
evamatrāpi ādityādīnbrahmeti pratīyāditi gamyate ।
vākyaśeṣo'pi ca dvitīyānirdeśena ādityādīneva upāstikriyayā vyāpyamānāndarśayati —
‘sa ya etadevaṁ vidvānādityaṁ brahmetyupāste’ (chā. u. 3 । 19 । 4) ‘yo vācaṁ brahmetyupāste’ (chā. u. 7 । 2 । 2) ‘yaḥ saṅkalpaṁ brahmetyupāste’ (chā. u. 7 । 4 । 3) iti ca ।
yattūktam —
brahmopāsanamevātra ādaraṇīyaṁ phalavattvāyeti,
tadayuktam ,
uktena nyāyena ādityādīnāmeva upāsyatvāvagamāt ;
phalaṁ tu atithyādyupāsana iva ādityādyupāsane'pi brahmaiva dāsyati,
sarvādhyakṣatvāt ;
varṇitaṁ caitat ‘phalamata upapatteḥ’ (bra. sū. 3 । 2 । 38) ityatra ।
īdṛśaṁ ca atra brahmaṇa upāsyatvam ,
yatpratīkeṣu taddṛṣṭyadhyāropaṇam —
pratimādiṣviva viṣṇvādīnām ॥ 5 ॥
ādityādimatayaścāṅga upapatteḥ ॥ 6 ॥
ādityādimataya eva aṅgeṣu udgīthādiṣu kṣipyeran ।
kutaḥ ?
upapatteḥ ;
upapadyate hi evam apūrvasannikarṣāt ādityādimatibhiḥ saṁskriyamāṇeṣu udgīthādiṣu karmasamṛddhiḥ ।
‘yadeva vidyayā karoti śraddhayopaniṣadā tadeva vīryavattaraṁ bhavati’ (chā. u. 1 । 1 । 10) iti ca vidyāyāḥ karmasamṛddhihetutvaṁ darśayati ।
bhavatu karmasamṛddhiphaleṣvevam ;
svatantraphaleṣu tu katham —
‘ya etadevaṁ vidvāṅllokeṣu pañcavidhaṁ sāmopāste’ (chā. u. 2 । 2 । 3) ityādiṣu ?
teṣvapi adhikṛtādhikārāt prakṛtāpūrvasannikarṣeṇaiva phalakalpanā yuktā,
godohanādiniyamavat ।
phalātmakatvācca ādityādīnām udgīthādibhyaḥ karmātmakebhyaḥ utkarṣopapattiḥ ;
ādityādiprāptilakṣaṇaṁ hi karmaphalaṁ śiṣyate śrutiṣu ।
api ca ‘omityetadakṣaramudgīthamupāsīta’ (chā. u. 1 । 1 । 1) ‘khalvetasyaivākṣarasyopavyākhyānaṁ bhavati’ (chā. u. 1 । 1 । 10) iti ca udgīthameva upāsyatvenopakramya,
ādityādimatīrvidadhāti ।
yattūktam —
udgīthādimatibhirupāsyamānā ādityādayaḥ karmabhūyaṁ bhūtvā phalaṁ kariṣyantīti,
tadayuktam ,
svayamevopāsanasya karmatvāt phalavattvopapatteḥ ।
ādityādibhāvenāpi ca dṛśyamānānāmudgīthādīnāṁ karmātmakatvānapāyāt ।
‘tadetadetasyāmṛcyadhyūḍhaꣳ sāma’ (chā. u. 1 । 6 । 1) iti tu lākṣaṇika eva pṛthivyagnyoḥ ṛksāmaśabdaprayogaḥ ;
lakṣaṇā ca yathāsambhavaṁ sannikṛṣṭena viprakṛṣṭena vā svārthasambandhena pravartate ;
tatra yadyapi ṛksāmayoḥ pṛthivyagnidṛṣṭicikīrṣā,
tathāpi prasiddhayoḥ ṛksāmayorbhedenānukīrtanāt ,
pṛthivyagnyośca sannidhānāt ,
tayoreva eṣa ṛksāmaśabdaprayogaḥ ṛksāmasambandhāditi niścīyate ;
kṣattṛśabdo'pi hi kutaścitkāraṇādrājānamupasarpan na nivārayituṁ pāryate ।
‘iyamevark’ (chā. u. 1 । 6 । 1) iti ca yathākṣaranyāsam ṛca eva pṛthivītvamavadhārayati ;
pṛthivyā hi ṛktve'vadhāryamāṇe —
iyamṛgevetyakṣaranyāsaḥ syāt ।
‘ya evaṁ vidvānsāma gāyati’ (chā. u. 1 । 7 । 9) iti ca aṅgāśrayameva vijñānamupasaṁharati,
na pṛthivyādyāśrayam ।
tathā ‘lokeṣu pañcavidhaꣳ sāmopāsīta’ (chā. u. 2 । 2 । 1) iti yadyapi saptamīnirdiṣṭā lokāḥ,
tathāpi sāmnyeva te adhyasyeran ,
dvitīyānirdeśena sāmna upāsyatvāvagamāt ;
sāmani hi lokeṣvadhyasyamāneṣu sāma lokātmanopāsitaṁ bhavati,
anyathā punaḥ lokāḥ sāmātmanā upāsitāḥ syuḥ ।
etena ‘etadgāyatraṁ prāṇeṣu protam’ (chā. u. 2 । 11 । 1) ityādi vyākhyātam ।
yatrāpi tulyo dvitīyānirdeśaḥ ‘atha khalvamumādityaꣳ saptavidhaꣳ sāmopāsīta’ (chā. u. 2 । 9 । 1) iti,
tatrāpi —
‘samastasya khalu sāmna upāsanaꣳ sādhu’ (chā. u. 2 । 1 । 1) ‘iti tu pañcavidhasya’ (chā. u. 2 । 7 । 2) ‘atha saptavidhasya’ (chā. u. 2 । 8 । 1) iti ca sāmna eva upāsyatvopakramāt —
tasminneva ādityādyadhyāsaḥ ।
etasmādeva ca sāmna upāsyatvāvagamāt ‘pṛthivī hiṁkāraḥ’ (chā. u. 2 । 2 । 1) ityādinirdeśaviparyaye'pi hiṁkārādiṣveva pṛthivyādidṛṣṭiḥ ।
tasmāt anaṅgāśrayā ādityādimatayaḥ aṅgeṣūdgīthādiṣu kṣipyeranniti siddham ॥ 6 ॥
āsīnaḥ sambhavāt ॥ 7 ॥
karmāṅgasambaddheṣu tāvat upāsaneṣu karmatantratvāt na āsanādicintā ; nāpi samyagdarśane, vastutantratvādvijñānasya ; itareṣu tu upāsaneṣu kim aniyamena tiṣṭhan āsīnaḥ śayāno vā pravarteta uta niyamena āsīna eveti cintayati । tatra mānasatvādupāsanasya aniyamaḥ śarīrasthiterityevaṁ prāpte, bravīti — āsīna evopāsīteti । kutaḥ ? sambhavāt । upāsanaṁ nāma samānapratyayapravāhakaraṇam ; na ca tat gacchato dhāvato vā sambhavati, gatyādīnāṁ cittavikṣepakaratvāt ; tiṣṭhato'pi dehadhāraṇe vyāpṛtaṁ mano na sūkṣmavastunirīkṣaṇakṣamaṁ bhavati ; śayānasyāpi akasmādeva nidrayā abhibhūyate ; āsīnasya tu evaṁjātīyako bhūyāndoṣaḥ suparihara iti sambhavati tasyopāsanam ॥ 7 ॥
dhyānācca ॥ 8 ॥
api ca dhyāyatyartha eṣaḥ, yatsamānapratyayapravāhakaraṇam ; dhyāyatiśca praśithilāṅgaceṣṭeṣu pratiṣṭhitadṛṣṭiṣu ekaviṣayākṣiptacitteṣu upacaryamāṇo dṛśyate — dhyāyati bakaḥ, dhyāyati proṣitabandhuriti । āsīnaśca anāyāso bhavati ; tasmādapi āsīnakarmopāsanam ॥ 8 ॥
yatraikāgratā tatrāviśeṣāt ॥ 11 ॥
digdeśakāleṣu saṁśayaḥ —
kimasti kaścinniyamaḥ,
nāsti veti ।
prāyeṇa vaidikeṣvārambheṣu digādiniyamadarśanāt ,
syādihāpi kaścinniyama iti yasya matiḥ,
taṁ pratyāha —
digdeśakāleṣu arthalakṣaṇa eva niyamaḥ ;
yatraiva asya diśi deśe kāle vā manasaḥ saukaryeṇaikāgratā bhavati,
tatraivopāsīta,
prācīdikpūrvāhṇaprācīnapravaṇādivat viśeṣāśravaṇāt ,
ekāgratāyā iṣṭāyāḥ sarvatrāviśeṣāt ।
nanu viśeṣamapi kecidāmananti —
‘same śucau śarkarāvahnivālukāvivarjite śabdajalāśrayādibhiḥ । manonukūle na tu cakṣupīḍane guhānivātāśrayaṇe prayojayet’ (śve. u. 2 । 10) iti yatheti —
ucyate ;
satyamasti evaṁjātīyako niyamaḥ ;
sati tvetasmin ,
tadgateṣu viśeṣeṣvaniyama iti suhṛdbhūtvā ācārya ācaṣṭe । ‘
manonukūle’
iti caiṣā śrutiḥ yatraikāgratā tatraiva —
ityetadeva darśayati ॥ 11 ॥
ā prāyaṇāttatrāpi hi dṛṣṭam ॥ 12 ॥
āvṛttiḥ sarvopāsaneṣvādartavyeti sthitamādye'dhikaraṇe ;
tatra yāni tāvat samyagdarśanārthānyupāsanāni,
tāni avaghātādivat kāryaparyavasānānīti jñātameva eṣāmāvṛttiparimāṇam ;
na hi samyagdarśane kārye niṣpanne yatnāntaraṁ kiñcicchāsituṁ śakyam ,
aniyojyabrahmātmatvapratipatteḥ śāstrasyāviṣayatvāt ।
yāni punaḥ abhyudayaphalāni,
teṣveṣā cintā —
kiṁ kiyantaṁcitkālaṁ pratyayamāvartya uparamet ,
uta yāvajjīvamāvartayediti ।
kiṁ tāvatprāptam ?
kiyantaṁcitkālaṁ pratyayamabhyasya utsṛjet ,
āvṛttiviśiṣṭasyopāsanaśabdārthasya kṛtatvādityevaṁ prāpte,
brūmaḥ —
ā prāyaṇādeva āvartayetpratyayam ,
antyapratyayavaśādadṛṣṭaphalaprāpteḥ ;
karmāṇyapi hi janmāntaropabhogyaṁ phalamārabhamāṇāni tadanurūpaṁ bhāvanāvijñānaṁ prāyaṇakāle ākṣipanti — ‘
savijñāno bhavati savijñānamevānvavakrāmati’ ‘
yaccittastenaiṣa prāṇamāyāti’ ‘
prāṇastejasā yuktaḥ sahātmanā yathāsaṅkalpitaṁ lokaṁ nayati’
iti caivamādiśrutibhyaḥ ;
tṛṇajalūkānidarśanācca ;
pratyayāstvete svarūpānuvṛttiṁ muktvā kimanyat prāyaṇakālabhāvi bhāvanāvijñānamapekṣeran ।
tasmāt ye pratipattavyaphalabhāvanātmakāḥ pratyayāḥ,
teṣu ā prāyaṇāt āvṛttiḥ ।
tathā ca śrutiḥ — ‘
sa yāvatkraturayamasmāllokātpraiti’
iti prāyaṇakāle'pi pratyayānuvṛttiṁ darśayati ।
smṛtirapi —
‘yaṁ yaṁ vāpi smaranbhāvaṁ tyajatyante kalebaram । taṁ tamevaiti kaunteya sadā tadbhāvabhāvitaḥ’ (bha. gī. 8 । 6) iti,
‘prayāṇakāle manasācalena’ (bha. gī. 8 । 10) iti ca । ‘
so'ntavelāyāmetattrayaṁ pratipadyeta’
iti ca maraṇavelāyāmapi kartavyaśeṣaṁ śrāvayati ॥ 12 ॥
tadadhigama uttarapūrvāghayoraśleṣavināśau tadvyapadeśāt ॥ 13 ॥
gatastṛtīyaśeṣaḥ ; athedānīṁ brahmavidyāphalaṁ prati cintā pratāyate । brahmādhigame sati tadviparītaphalaṁ duritaṁ kṣīyate, na kṣīyate veti saṁśayaḥ । kiṁ tāvatprāptam ? phalārthatvātkarmaṇaḥ phalamadattvā na sambhāvyate kṣayaḥ ; phaladāyinī hi asya śaktiḥ śrutyā samadhigatā ; yadi tat antareṇaiva phalopabhogamapavṛjyeta, śrutiḥ kadarthitā syāt ; smaranti ca — ‘na hi karma kṣīyate’ (gau. dha. sū. 3 । 1 । 5) iti । nanvevaṁ sati prāyaścittopadeśo'narthakaḥ prāpnoti — naiṣa doṣaḥ, prāyaścittānāṁ naimittikatvopapatteḥ gṛhadāheṣṭyādivat । api ca prāyaścittānāṁ doṣasaṁyogena vidhānādbhavedapi doṣakṣapaṇārthatā ; na tvevaṁ brahmavidyāyāṁ vidhānamasti । nanvanabhyupagamyamāne brahmavidaḥ karmakṣaye tatphalasyāvaśyabhoktavyatvādanirmokṣaḥ syāt — netyucyate ; deśakālanimittāpekṣo mokṣaḥ karmaphalavat bhaviṣyati । tasmānna brahmādhigame duritanivṛttirityevaṁ prāpte brūmaḥ —
tadadhigame brahmādhigame sati uttarapūrvayoraghayoraśleṣavināśau bhavataḥ —
uttarasya aśleṣaḥ,
pūrvasya vināśaḥ ।
kasmāt ?
tadvyapadeśāt ;
tathā hi brahmavidyāprakriyāyāṁ sambhāvyamānasambandhasya āgāmino duritasyānabhisambandhaṁ viduṣo vyapadiśati —
‘yathā puṣkarapalāśa āpo na śliṣyanta evamevaṁvidi pāpaṁ karma na śliṣyate’ (chā. u. 4 । 14 । 3) iti ;
tathā vināśamapi pūrvopacitasya duritasya vyapadiśati —
‘tadyatheṣīkātūlamagnau protaṁ pradūyetaivaꣳ hāsya sarve pāpmānaḥ pradūyante’ (chā. u. 5 । 24 । 3) iti ;
ayamaparaḥ karmakṣayavyapadeśo bhavati —
‘bhidyate hṛdayagranthiśchidyante sarvasaṁśayāḥ । kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare’ (mu. u. 2 । 2 । 9) iti ।
yaduktam —
anupabhuktaphalasya karmaṇaḥ kṣayakalpanāyāṁ śāstraṁ kadarthitaṁ syāditi,
naiṣa doṣaḥ ;
na hi vayaṁ karmaṇaḥ phaladāyinīṁ śaktimavajānīmahe ;
vidyata eva sā ;
sā tu vidyādinā kāraṇāntareṇa pratibadhyata iti vadāmaḥ ;
śaktisadbhāvamātre ca śāstraṁ vyāpriyate,
na pratibandhāpratibandhayorapi ।
‘na hi karma kṣīyate’ (gau. dha. sū. 3 । 1 । 5) ityetadapi smaraṇamautsargikam —
na hi bhogādṛte karma kṣīyate tadarthatvāditi ;
iṣyata eva tu prāyaścittādinā tasya kṣayaḥ — ‘
sarvaṁ pāpmānaṁ tarati,
tarati brahmahatyām ,
yo'śvamedhena yajate,
ya u cainamevaṁ veda’
ityādi śrutismṛtibhyaḥ ।
yattūktam —
naimittikāni prāyaścittāni bhaviṣyantīti,
tadasat ,
doṣasaṁyogena codyamānānāmeṣāṁ doṣanirghātaphalasambhave phalāntarakalpanānupapatteḥ ।
yatpunaretaduktam —
na prāyaścittavat doṣakṣayoddeśena vidyāvidhānamastīti,
atra brūmaḥ —
saguṇāsu tāvadvidyāsu vidyata eva vidhānam ,
tāsu ca vākyaśeṣe aiśvaryaprāptiḥ pāpanivṛttiśca vidyāvata ucyate,
tayoścāvivakṣākāraṇaṁ nāsti —
ityataḥ pāpmaprahāṇapūrvakaiśvaryaprāptiḥ tāsāṁ phalamiti niścīyate ;
nirguṇāyāṁ tu vidyāyāṁ yadyapi vidhānaṁ nāsti,
tathāpi akartrātmatvabodhātkarmapradāhasiddhiḥ ।
aśleṣa iti ca āgāmiṣu karmasu kartṛtvameva na pratipadyate brahmaviditi darśayati ।
atikrānteṣu tu yadyapi mithyājñānātkartṛtvaṁ pratipeda iva,
tathāpi vidyāsāmarthyānmithyājñānanivṛtteḥ tānyapi pravilīyanta ityāha —
vināśa iti ।
pūrvasiddhakartṛtvabhoktṛtvaviparītaṁ hi triṣvapi kāleṣvakartṛtvābhoktṛtvasvarūpaṁ brahmāhamasmi,
netaḥ pūrvamapi kartā bhoktā vā ahamāsam ,
nedānīm ,
nāpi bhaviṣyatkāle —
iti brahmavidavagacchati ;
evameva ca mokṣa upapadyate ;
anyathā hi anādikālapravṛttānāṁ karmaṇāṁ kṣayābhāve mokṣābhāvaḥ syāt ।
na ca deśakālanimittāpekṣo mokṣaḥ karmaphalavat bhavitumarhati ;
anityatvaprasaṅgāt ,
parokṣatvānupapatteśca jñānaphalasya ।
tasmāt brahmādhigame duritakṣaya iti sthitam ॥ 13 ॥
itarasyāpyevamasaṁśleṣaḥ pāte tu ॥ 14 ॥
pūrvasminnadhikaraṇe bandhahetoraghasya svābhāvikasya aśleṣavināśau jñānanimittau śāstravyapadeśānnirūpitau ;
dharmasya punaḥ śāstrīyatvāt śāstrīyeṇa jñānena avirodha ityāśaṅkya tannirākaraṇāya pūrvādhikaraṇanyāyātideśaḥ kriyate —
itarasyāpi puṇyasya karmaṇaḥ evam aghavat asaṁśleṣo vināśaśca jñānavato bhavataḥ —
kutaḥ ? —
tasyāpi svaphalahetutvena jñānaphalapratibandhitvaprasaṅgāt ,
‘ubhe u haivaiṣa ete tarati’ (bṛ. u. 4 । 4 । 22) ityādiśrutiṣu ca duṣkṛtavatsukṛtasyāpi praṇāśavyapadeśāt ,
akartrātmatvabodhanimittasya ca karmakṣayasya sukṛtaduṣkṛtayostulyatvāt ,
‘kṣīyante cāsya karmāṇi’ (mu. u. 2 । 2 । 9) iti ca aviśeṣaśruteḥ ।
yatrāpi kevala eva pāpmaśabdaḥ paṭhyate,
tatrāpi tenaiva puṇyamapyākalitamiti draṣṭavyam ,
jñānāpekṣayā nikṛṣṭaphalatvāt ।
asti ca śrutau puṇye'pi pāpmaśabdaḥ —
‘nainaṁ setumahorātre tarataḥ’ (chā. u. 8 । 4 । 1) ityatra saha duṣkṛtena sukṛtamapyanukramya, ‘
sarve pāpmāno'to nivartante’
ityaviśeṣeṇaiva prakṛte puṇye pāpmaśabdaprayogāt । ‘
pāte tu’
iti tuśabdo'vadhāraṇārthaḥ ।
evaṁ dharmādharmayorbandhahetvoḥ vidyāsāmarthyādaśleṣavināśasiddheḥ avaśyaṁbhāvinī viduṣaḥ śarīrapāte muktirityavadhārayati ॥ 14 ॥
anārabdhakārye eva tu pūrve tadavadheḥ ॥ 15 ॥
pūrvayoradhikaraṇayorjñānanimittaḥ sukṛtaduṣkṛtayorvināśo'vadhāritaḥ ;
sa kimaviśeṣeṇa ārabdhakāryayoranārabdhakāryayośca bhavati,
uta viśeṣeṇānārabdhakāryayoreveti vicāryate ।
tatra ‘ubhe u haivaiṣa ete tarati’ (bṛ. u. 4 । 4 । 22) ityevamādiśrutiṣvaviśeṣaśravaṇādaviśeṣeṇaiva kṣaya ityevaṁ prāpte,
pratyāha —
anārabdhakārye eva tviti ।
apravṛttaphale eva pūrve janmāntarasañcite,
asminnapi ca janmani prāgjñānotpatteḥ sañcite,
sukṛtaduṣkṛte jñānādhigamāt kṣīyete ;
na tu ārabdhakārye sāmibhuktaphale,
yābhyāmetat brahmajñānāyatanaṁ janma nirmitam ।
kuta etat ?
‘tasya tāvadeva ciraṁ yāvanna vimokṣye'tha sampatsye’ (chā. u. 6 । 14 । 2) iti śarīrapātāvadhikaraṇātkṣemaprāpteḥ ;
itarathā hi jñānādaśeṣakarmakṣaye sati sthitihetvabhāvāt jñānaprāptyanantarameva kṣemamaśnuvīta ;
tatra śarīrapātapratīkṣāṁ na ācakṣīta ।
nanu vastubalenaiva ayamakartrātmāvabodhaḥ karmāṇi kṣapayan kathaṁ kānicitkṣapayet kāniciccopekṣeta ?
na hi samāne'gnibījasamparke,
keṣāñcidbījaśaktiḥ kṣīyate,
keṣāñcinna kṣīyate —
iti śakyamaṅgīkartumiti ।
ucyate —
na tāvadanāśritya ārabdhakāryaṁ karmāśayaṁ jñānotpattirupapadyate ;
āśrite ca tasminkulālacakravatpravṛttavegasya antarāle pratibandhāsambhavāt bhavati vegakṣayapratipālanam ।
akartrātmabodho'pi hi mithyājñānabādhanena karmāṇyucchinatti ;
bādhitamapi tu mithyājñānaṁ dvicandrajñānavatsaṁskāravaśātkaṁcitkālamanuvartata eva ।
api ca naivātra vivaditavyam —
brahmavidā kañcitkālaṁ śarīraṁ dhriyate na vā dhriyata iti ।
kathaṁ hi ekasya svahṛdayapratyayaṁ brahmavedanaṁ dehadhāraṇaṁ ca apareṇa pratikṣeptuṁ śakyeta ?
śrutismṛtiṣu ca sthitaprajñalakṣaṇanirdeśena etadeva nirucyate ।
tasmādanārabdhakāryayoreva sukṛtaduṣkṛtayorvidyāsāmarthyātkṣaya iti nirṇayaḥ ॥ 15 ॥
agnihotrādi tu tatkāryāyaiva taddarśanāt ॥ 16 ॥
puṇyasyāpyaśleṣavināśayoraghanyāyo'tidiṣṭaḥ ;
so'tideśaḥ sarvapuṇyaviṣaya ityāśaṅkya prativakti —
agnihotrādi tviti ।
tuśabda āśaṅkāmapanudati ;
yannityaṁ karma vaidikamagnihotrādi,
tat tatkāryāyaiva bhavati ;
jñānasya yatkāryaṁ tadeva asyāpi kāryamityarthaḥ ।
kutaḥ ?
‘tametaṁ vedānuvacanena brāhmaṇā vividiṣanti yajñena dānena’ (bṛ. u. 4 । 4 । 22) ityādidarśanāt ।
nanu jñānakarmaṇorvilakṣaṇakāryatvātkāryaikatvānupapattiḥ —
naiṣa doṣaḥ,
jvaramaraṇakāryayorapi dadhiviṣayoḥ guḍamantrasaṁyuktayostṛptipuṣṭikāryadarśanāt ,
tadvat karmaṇo'pi jñānasaṁyuktasya mokṣakāryopapatteḥ ।
nanu anārabhyo mokṣaḥ,
kathamasya karmakāryatvamucyate ?
naiṣa doṣaḥ,
ārādupakārakatvātkarmaṇaḥ ;
jñānasyaiva hi prāpakaṁ sat karma praṇāḍyā mokṣakāraṇamityupacaryate ;
ata eva ca atikrāntaviṣayametatkāryaikatvābhidhānam ।
na hi brahmavida āgāmyagnihotrādi sambhavati,
aniyojyabrahmātmatvapratipatteḥ śāstrasyāviṣayatvāt ।
saguṇāsu tu vidyāsu kartṛtvānativṛtteḥ sambhavati āgāmyapi agnihotrādi ।
tasyāpi nirabhisandhinaḥ kāryāntarābhāvādvidyāsaṅgatyupapattiḥ ॥ 16 ॥
kiṁviṣayaṁ punaridam aśleṣavināśavacanam , kiṁviṣayaṁ vā ado viniyogavacanam ekeṣāṁ śākhinām — ‘tasya putrā dāyamupayanti suhṛdaḥ sādhukṛtyāṁ dviṣantaḥ pāpakṛtyām’ iti ? ata uttaraṁ paṭhati —
ato'nyāpi hyekeṣāmubhayoḥ ॥ 17 ॥
ato'gnihotrādernityātkarmaṇaḥ anyāpi hyasti sādhukṛtyā, yā phalamabhisandhāya kriyate, tasyā eṣa viniyoga uktaḥ ekeṣāṁ śākhinām — ‘suhṛdaḥ sādhukṛtyāmupayanti’ iti । tasyā eva ca idam aghavadaśleṣavināśanirūpaṇam — itarasyāpyevamasaṁśleṣa iti । tathājātīyakasya kāmyasya karmaṇo vidyāṁ pratyanupakārakatve sampratipattiḥ ubhayorapi jaiminibādarāyaṇayorācāryayoḥ ॥ 17 ॥
yadeva vidyayeti hi ॥ 18 ॥
yadeva vidyayeti hi ।
satyametat —
vidyāsaṁyuktaṁ karma agnihotrādikaṁ vidyāvihīnātkarmaṇo'gnihotrādviśiṣṭam ,
vidvāniva brāhmaṇo vidyāvihīnādbrāhmaṇāt ;
tathāpi nātyantamanapekṣaṁ vidyāvihīnaṁ karma agnihotrādikam ।
kasmāt ? ‘
tametamātmānaṁ yajñena vividiṣanti’
ityaviśeṣeṇa agnihotrādervidyāhetutvena śrutatvāt ।
nanu vidyāsaṁyuktasya agnihotrādervidyāvihīnādviśiṣṭatvāvagamāt vidyāvihīnamagnihotrādi ātmavidyāhetutvenānapekṣyameveti yuktam —
naitadevam ;
vidyāsahāyasyāgnihotrādervidyānimittena sāmarthyātiśayena yogāt ātmajñānaṁ prati kaścitkāraṇatvātiśayo bhaviṣyati,
na tathā vidyāvihīnasya —
iti yuktaṁ kalpayitum ;
na tu ‘
yajñena vividiṣanti’
ityatrāviśeṣeṇātmajñānāṅgatvena śrutasyāgnihotrāderanaṅgatvaṁ śakyamabhyupagantum ;
tathā hi śrutiḥ —
‘yadeva vidyayā karoti śraddhayopaniṣadā tadeva vīryavattaraṁ bhavati’ (chā. u. 1 । 1 । 10) iti vidyāsaṁyuktasya karmaṇo'gnihotrādeḥ vīryavattaratvābhidhānena svakāryaṁ prati kañcidatiśayaṁ bruvāṇā vidyāvihīnasya tasyaiva tatprayojanaṁ prati vīryavattvaṁ darśayati ;
karmaṇaśca vīryavattvaṁ tat ,
yatsvaprayojanasādhanasahatvam ।
tasmādvidyāsaṁyuktaṁ nityamagnihotrādi vidyāvihīnaṁ ca ubhayamapi mumukṣuṇā mokṣaprayojanoddeśena iha janmani janmāntare ca prāgjñānotpatteḥ kṛtaṁ yat ,
tadyathāsāmarthyaṁ brahmādhigamapratibandhakāraṇopāttaduritakṣayahetutvadvāreṇa brahmādhigamakāraṇatvaṁ pratipadyamānaṁ śravaṇamananaśraddhātātparyādyantaraṅgakāraṇāpekṣaṁ brahmavidyayā saha ekakāryaṁ bhavatīti sthitam ॥ 18 ॥
bhogena tvitare kṣapayitvā sampadyate ॥ 19 ॥
anārabdhakāryayoḥ puṇyapāpayorvidyāsāmarthyātkṣaya uktaḥ ।
itare tu ārabdhakārye puṇyapāpe upabhogena kṣapayitvā brahma sampadyate,
‘tasya tāvadeva ciraṁ yāvanna vimokṣye'tha sampatsye’ (chā. u. 6 । 14 । 2) iti ‘
brahmaiva sanbrahmāpyeti’
iti ca evamādiśrutibhyaḥ ।
nanu satyapi samyagdarśane yathā prāgdehapātādbhedadarśanaṁ dvicandradarśananyāyenānuvṛttam ,
evaṁ paścādapyanuvarteta —
na,
nimittābhavāt ।
upabhogaśeṣakṣapaṇaṁ hi tatrānuvṛttinimittam ,
na ca tādṛśamatra kiñcidasti ।
nanu aparaḥ karmāśayo'bhinavamupabhogamārapsyate —
na,
tasya dagdhabījatvāt ;
mithyājñānāvaṣṭambhaṁ hi karmāntaraṁ dehapāta upabhogāntaramārabheta ;
tacca mithyājñānaṁ samyagjñānena dagdham —
ityataḥ sādhvetat ārabdhakāryakṣaye viduṣaḥ kaivalyamavaśyaṁ bhavatīti ॥ 19 ॥
iti śrīmatparamahaṁsaparivrājakācāryasya śrīgovindabhagavatpūjyapādaśiṣyasya
śrīmacchaṅkarabhagavataḥ kṛtau śārīrakamīmāṁsāsūtrabhāṣye
caturthādhyāyasya prathamaḥ pādaḥ ॥
atha aparāsu vidyāsu phalaprāptaye devayānaṁ panthānamavatārayiṣyan prathamaṁ tāvat yathāśāstramutkrāntikramamanvācaṣṭe ; samānā hi vidvadaviduṣorutkrāntiriti vakṣyati —
vāṅmanasi darśanācchabdācca ॥ 1 ॥
evaṁ prāpte,
brūmaḥ —
vāgvṛttirmanasi sampadyata iti ।
kathaṁ vāgvṛttiriti vyākhyāyate,
yāvatā ‘
vāṅmanasi’
ityeva ācāryaḥ paṭhati ?
satyametat ;
paṭhiṣyati tu parastāt —
‘avibhāgo vacanāt’ (bra. sū. 4 । 2 । 16) iti ;
tasmādatra vṛttyupaśamamātraṁ vivakṣitamiti gamyate ।
tattvapralayavivakṣāyāṁ tu sarvatraiva avibhāgasāmyāt kiṁ paratraiva viśiṁṣyāt — ‘
avibhāgaḥ’
iti ;
tasmādatra vṛttyupasaṁhāravivakṣā ।
vāgvṛttiḥ pūrvamupasaṁhriyate manovṛttāvavasthitāyāmityarthaḥ ।
kasmāt ?
darśanāt —
dṛśyate hi vāgvṛtteḥ pūrvopasaṁhāro manovṛttau vidyamānāyām ;
na tu vāca eva vṛttimattyā manasyupasaṁhāraḥ kenacidapi draṣṭuṁ śakyate ।
nanu śrutisāmarthyāt vāca evāyaṁ manasyapyayo yukta ityuktam —
netyāha,
atatprakṛtitvāt ;
yasya hi yata utpattiḥ,
tasya tatra pralayo nyāyyaḥ,
mṛdīva śarāvasya ;
na ca manaso vāgutpadyata iti kiñcana pramāṇamasti ।
vṛttyudbhavābhibhavau tu aprakṛtisamāśrayāvapi dṛśyete ;
pārthivebhyo hi indhanebhyaḥ taijasasyāgnervṛttirudbhavati,
apsu ca upaśāmyati ।
kathaṁ tarhi asminpakṣe śabdaḥ — ‘
vāṅmanasi sampadyate’
iti ?
ata āha —
śabdācceti ;
śabdo'pyasminpakṣe'vakalpate,
vṛttivṛttimatorabhedopacārādityarthaḥ ॥ 1 ॥
ata eva ca sarvāṇyanu ॥ 2 ॥
‘tasmādupaśāntatejāḥ punarbhavamindriyairmanasi sampadyamānaiḥ’ (pra. u. 3 । 9) ityatra aviśeṣeṇa sarveṣāmevendriyāṇāṁ manasi sampattiḥ śrūyate ;
tatrāpi ata eva vāca iva cakṣurādīnāmapi savṛttike manasyavasthite vṛttilopadarśanāt tattvapralayāsambhavāt śabdopapatteśca vṛttidvāreṇaiva sarvāṇīndriyāṇi mano'nuvartante ।
sarveṣāṁ karaṇānāṁ manasyupasaṁhārāviśeṣe sati vācaḥ pṛthaggrahaṇam ‘
vāṅmanasi sampadyate’
ityudāharaṇānurodhena ॥ 2 ॥
tanmanaḥ prāṇa uttarāt ॥ 3 ॥
samadhigatametat —
‘vāṅmanasi sampadyate’ (chā. u. 6 । 8 । 6) ityatra vṛttisampattivivakṣeti ;
atha yaduttaraṁ vākyam ‘manaḥ prāṇe’ (chā. u. 6 । 8 । 6) iti,
kimatrāpi vṛttisampattireva vivakṣyate,
uta vṛttimatsampattiḥ —
iti vicikitsāyām ,
vṛttimatsampattireva atra iti prāptam ,
śrutyanugrahāt ;
tatprakṛtitvopapatteśca ;
tathā hi —
‘annamayaꣳ hi somya mana āpomayaḥ prāṇaḥ’ (chā. u. 6 । 5 । 4) ityannayoni mana āmananti,
abyoniṁ ca prāṇam ; ‘
āpaścānnamasṛjanta’ —
iti śrutiḥ ।
ataśca yanmanaḥ prāṇe pralīyate,
annameva tadapsu pralīyate ;
annaṁ hi manaḥ,
āpaśca prāṇaḥ,
prakṛtivikārābhedāditi ।
evaṁ prāpte,
brūmaḥ —
tadapi āgṛhītabāhyendriyavṛtti mano vṛttidvāreṇaiva prāṇe pralīyata iti uttarādvākyādavagantavyam ;
tathā hi suṣupsormumūrṣośca prāṇavṛttau parispandātmikāyāmavasthitāyām ,
manovṛttīnāmupaśamo dṛśyate ;
na ca manasaḥ svarūpāpyayaḥ prāṇe sambhavati ;
atatprakṛtitvāt ।
nanu darśitaṁ manasaḥ prāṇaprakṛtitvam —
naitatsāram ;
na hi īdṛśena prāṇāḍikena tatprakṛtitvena manaḥ prāṇe sampattumarhati ;
evamapi hi anne manaḥ sampadyeta,
apsu cānnam ,
apsveva ca prāṇaḥ ;
na hyetasminnapi pakṣe prāṇabhāvapariṇatābhyo'dbhyo mano jāyata iti kiñcana pramāṇamasti ;
tasmāt na manasaḥ prāṇe svarūpāpyayaḥ ।
vṛttyapyaye'pi tu śabdo'vakalpate,
vṛttivṛttimatorabhedopacārāt iti darśitam ॥ 3 ॥
so'dhyakṣe tadupagamādibhyaḥ ॥ 4 ॥
sthitametat —
yasya yato notpattiḥ,
tasya tasminvṛttipralayaḥ,
na svarūpapralaya iti ;
idamidānīm ‘
prāṇastejasi’
ityatra cintyate —
kiṁ yathāśruti prāṇasya tejasyeva vṛttyupasaṁhāraḥ,
kiṁ vā dehendriyapañjarādhyakṣe jīva iti ।
tatra śruteranatiśaṅkyatvāt prāṇasya tejasyeva sampattiḥ syāt ,
aśrutakalpanāyā anyāyyatvāt —
ityevaṁ prāpte pratipadyate —
so'dhyakṣa iti ।
sa prakṛtaḥ prāṇaḥ,
adhyakṣe avidyākarmapūrvaprajñopādhike vijñānātmani avatiṣṭhate ;
tatpradhānā prāṇavṛttirbhavatītyarthaḥ ।
kutaḥ ?
tadupagamādibhyaḥ — ‘
evamevemamātmānamantakāle sarve prāṇā abhisamāyanti yatraitadūrdhvocchvāsī bhavati’
iti hi śrutyantaram adhyakṣopagāminaḥ sarvānprāṇān aviśeṣeṇa darśayati ;
viśeṣeṇa ca ‘tamutkrāmantaṁ prāṇo'nūtkrāmati’ (bṛ. u. 4 । 4 । 2) iti pañcavṛtteḥ prāṇasya adhyakṣānugāmitāṁ darśayati,
tadanuvṛttitāṁ ca itareṣām ‘prāṇamanūtkrāmantaꣳ sarve prāṇā anūtkrāmanti’ (bṛ. u. 4 । 4 । 2) iti ; ‘
savijñāno bhavati’
iti ca adhyakṣasya antarvijñānavattvapradarśanena tasmin apītakaraṇagrāmasya prāṇasya avasthānaṁ gamayati ।
nanu ‘
prāṇastejasi’
iti śrūyate ;
kathaṁ prāṇo'dhyakṣe ityadhikāvāpaḥ kriyate ?
naiṣa doṣaḥ,
adhyakṣapradhānatvādutkramaṇādivyavahārasya,
śrutyantaragatasyāpi ca viśeṣasyāpekṣaṇīyatvāt ॥ 4 ॥
kathaṁ tarhi ‘prāṇastejasi’ iti śrutirityata āha —
bhūteṣu tacchruteḥ ॥ 5 ॥
sa prāṇasampṛkto'dhyakṣaḥ tejaḥsahacariteṣu bhūteṣu dehabījabhūteṣu sūkṣmeṣu avatiṣṭhata ityavagantavyam , ‘prāṇastejasi’ iti śruteḥ । nanu ca iyaṁ śrutiḥ prāṇasya tejasi sthitiṁ darśayati, na prāṇasampṛktasyādhyakṣasya — naiṣa doṣaḥ, so'dhyakṣe — iti adhyakṣasyāpyantarāla upasaṁkhyātatvāt ; yo'pi hi srughnānmathurāṁ gatvā mathurāyāḥ pāṭaliputraṁ vrajati, so'pi srughnātpāṭaliputraṁ yātīti śakyate vaditum ; tasmāt ‘prāṇastejasi’ iti prāṇasampṛktasyādhyakṣasyaiva etat tejaḥsahacariteṣu bhūteṣvavasthānam ॥ 5 ॥
kathaṁ tejaḥsahacariteṣu bhūteṣvityucyate, yāvatā ekameva tejaḥ śrūyate — ‘prāṇastejasi’ iti ? ata āha —
naikasmindarśayato hi ॥ 6 ॥
samānā cāsṛtyupakramādamṛtatvaṁ cānupoṣya ॥ 7 ॥
seyamutkrāntiḥ kiṁ vidvadaviduṣoḥ samānā,
kiṁ vā viśeṣavatī —
iti viśayānānāṁ viśeṣavatīti tāvatprāptam ।
bhūtāśrayaviśiṣṭā hyeṣā ;
punarbhavāya ca bhūtānyāśrīyante ;
na ca viduṣaḥ punarbhavaḥ sambhavati ;
amṛtatvaṁ hi vidvānaśnute —
iti sthitiḥ ;
tasmādaviduṣa eva eṣā utkrāntiḥ ।
nanu vidyāprakaraṇe samāmnānāt viduṣa eva eṣā bhavet —
na,
svāpādivat yathāprāptānukīrtanāt ;
yathā hi ‘yatraitatpuruṣaḥ svapiti nāma’ (chā. u. 6 । 8 । 1),
‘aśiśiṣati nāma’ (chā. u. 6 । 8 । 3),
‘pipāsati nāma’ (chā. u. 6 । 8 । 5) iti ca sarvaprāṇisādhāraṇā eva svāpādayo'nukīrtyante vidyāprakaraṇe'pi pratipipādayiṣitavastupratipādanānuguṇyena,
na tu viduṣo viśeṣavanto vidhitsyante ;
evam iyamapi utkrāntiḥ mahājanagataivānukīrtyate,
yasyāṁ parasyāṁ devatāyāṁ puruṣasya prayataḥ tejaḥ sampadyate sa ātmā tattvamasi —
ityetatpratipādayitum ।
pratiṣiddhā ca eṣā viduṣaḥ —
‘na tasya prāṇā utkrāmanti’ (bṛ. u. 4 । 4 । 6) iti ।
tasmāt aviduṣa evaiṣeti ॥
evaṁ prāpte, brūmaḥ — samānā caiṣā utkrāntiḥ ‘vāṅmanasi’ ityādyā vidvadaviduṣoḥ āsṛtyupakramāt bhavitumarhati, aviśeṣaśravaṇāt ; avidvān dehabījabhūtāni bhūtasūkṣmāṇyāśritya karmaprayukto dehagrahaṇamanubhavan saṁsarati, vidvāṁstu jñānaprakāśitaṁ mokṣanāḍīdvāramāśrayate — tadetat ‘āsṛtyupakramāt’ ityuktam । nanu amṛtatvaṁ viduṣā prāptavyam , na ca taddeśāntarāyattam , tatra kuto bhūtāśrayatvaṁ sṛtyupakramo veti — atrocyate — anupoṣya ca, idam , adagdhvā atyantamavidyādīnkleśān , aparavidyāsāmarthyāt āpekṣikamamṛtatvaṁ prepsate , sambhavati tatra sṛtyupakramaḥ bhūtāśrayatvaṁ ca — na hi nirāśrayāṇāṁ prāṇānāṁ gatirupapadyate ; tasmādadoṣaḥ ॥ 7 ॥
tadā'pīteḥ saṁsāravyapadeśāt ॥ 8 ॥
‘tejaḥ parasyāṁ devatāyām’ (chā. u. 6 । 8 । 6) ityatra prakaraṇasāmarthyāt tat yathāprakṛtaṁ tejaḥ sādhyakṣaṁ saprāṇaṁ sakaraṇagrāmaṁ bhūtāntarasahitaṁ prayataḥ puṁsaḥ parasyāṁ devatāyāṁ sampadyata ityetaduktaṁ bhavati ;
kīdṛśī punariyaṁ sampattiḥ syāditi cintyate ।
tatra ātyantika eva tāvat svarūpapravilaya iti prāptam ,
tatprakṛtitvopapatteḥ ;
sarvasya hi janimato vastujātasya prakṛtiḥ parā devateti pratiṣṭhāpitam ;
tasmāt ātyantikī iyamavibhāgāpattiriti ।
evaṁ prāpte,
brūmaḥ —
tat tejaādi bhūtasūkṣmaṁ śrotrādikaraṇāśrayabhūtam āpīteḥ āsaṁsāramokṣāt samyagjñānanimittāt avatiṣṭhate —
‘yonimanye prapadyante śarīratvāya dehinaḥ । sthāṇumanye'nusaṁyanti yathākarma yathāśrutam’ (ka. u. 2 । 2 । 7) ityādisaṁsāravyapadeśāt ;
anyathā hi sarvaḥ prāyaṇasamaya eva upādhipratyastamayādatyantaṁ brahma sampadyeta,
tatra vidhiśāstramanarthakaṁ syāt ,
vidyāśāstraṁ ca ;
mithyājñānanimittaśca bandho na samyagjñānādṛte visraṁsitumarhati ;
tasmāt tatprakṛtitve'pi suṣuptipralayavat bījabhāvāvaśeṣaiva eṣā satsampattiriti ॥ 8 ॥
sūkṣmaṁ pramāṇataśca tathopalabdheḥ ॥ 9 ॥
tacca itarabhūtasahitaṁ tejo jīvasya asmāccharīrātpravasata āśrayabhūtaṁ svarūpataḥ parimāṇataśca sūkṣmaṁ bhavitumarhati । tathā hi nāḍīniṣkramaṇaśravaṇādibhyo'sya saukṣmyamupalabhyate । tatra tanutvātsañcāropapattiḥ ; svacchatvācca apratīghātopapattiḥ ; ata eva ca dehānnirgacchan pārśvasthairnopalabhyate ॥ 9 ॥
nopamardenātaḥ ॥ 10 ॥
ata eva ca sūkṣmatvāt nāsya sthūlasya śarīrasyopamardena dāhādinimittena itaratsūkṣmaṁ śarīramupamṛdyate ॥ 10 ॥
asyaiva copapattereṣa ūṣmā ॥ 11 ॥
asyaiva ca sūkṣmasya śarīrasya eṣa ūṣmā, yametasmiñccharīre saṁsparśenoṣmāṇaṁ vijānanti । tathā hi mṛtāvasthāyām avasthite'pi dehe vidyamāneṣvapi ca rūpādiṣu dehaguṇeṣu , na ūṣmā upalabhyate, jīvadavasthāyāmeva tu upalabhyate — ityata upapadyate
prasiddhaśarīravyatiriktavyapāśraya eva eṣa ūṣmeti । tathā ca śrutiḥ — ‘uṣṇa eva jīviṣyañśīto mariṣyan’ iti ॥ 11 ॥
pratiṣedhāditi cenna śārīrāt ॥ 12 ॥
‘
amṛtatvaṁ cānupoṣya’
ityato viśeṣaṇāt ātyantike'mṛtatve gatyutkrāntyorabhāvo'bhyupagataḥ ;
tatrāpi kenacitkāraṇena utkrāntimāśaṅkya pratiṣedhati —
‘athākāmayamāno yo'kāmo niṣkāma āptakāma ātmakāmo bhavati na tasya prāṇā utkrāmanti brahmaiva sanbrahmāpyeti’ (bṛ. u. 4 । 4 । 6) iti ।
ataḥ paravidyāviṣayātpratiṣedhāt na parabrahmavido dehāt prāṇānāmutkrāntirastīti cet ,
netyucyate,
yataḥ śārīrādātmana eṣa utkrāntipratiṣedhaḥ prāṇānām ,
na śarīrāt ।
kathamavagamyate ? ‘
na tasmātprāṇā utkrāmanti’
iti śākhāntare pañcamīprayogāt ;
sambandhasāmānyaviṣayā hi ṣaṣṭhī śākhāntaragatayā pañcamyā sambandhaviśeṣe vyavasthāpyate ; ‘
tasmāt’
iti ca prādhānyāt abhyudayaniḥśreyasādhikṛto dehī sambadhyate,
na dehaḥ ;
na tasmāduccikramiṣorjīvāt prāṇā apakrāmanti,
sahaiva tena bhavanti —
ityarthaḥ ।
saprāṇasya ca pravasato bhavatyutkrāntirdehāditi ॥ 12 ॥
evaṁ prāpte, pratyucyate —
spaṣṭo hyekeṣām ॥ 13 ॥
naitadasti —
yaduktam ,
parabrahmavido'pi dehāt astyutkrāntiḥ utkrāntipratiṣedhasya dehyapādānatvāditi ;
yato dehāpādāna eva utkrāntipratiṣedha ekeṣāṁ samāmnātṝṇāṁ spaṣṭa upalabhyate ।
tathā hi —
ārtabhāgapraśne ‘yatrāyaṁ puruṣo mriyata udasmātprāṇāḥ krāmantyāho neti’ (bṛ. u. 3 । 2 । 11) ityatra,
‘neti hovāca yājñavalkyaḥ’ (bṛ. u. 3 । 2 । 11) ityanutkrāntipakṣaṁ parigṛhya,
na tarhyayamanutkrānteṣu prāṇeṣu mṛtaḥ —
ityasyāmāśaṅkāyām ‘
atraiva samavanīyante’
iti pravilayaṁ prāṇānāṁ pratijñāya,
tatsiddhaye ‘sa ucchvayatyādhmāyatyādhmāto mṛtaḥ śete’ (bṛ. u. 3 । 2 । 11) iti saśabdaparāmṛṣṭasya prakṛtasya utkrāntyavadheḥ ucchvayanādīni samāmananti ;
dehasya ca etāni syuḥ na dehinaḥ ;
tatsāmānyāt , ‘
na tasmātprāṇā utkrāmantyatraiva samavanīyante’
ityatrāpi —
abhedopacāreṇa dehāpādānasyaiva utkramaṇasya pratiṣedhaḥ —
yadyapi prādhānyaṁ dehinaḥ —
iti vyākhyeyam ,
yeṣāṁ pañcamīpāṭhaḥ ।
yeṣāṁ tu ṣaṣṭhīpāṭhaḥ,
teṣāṁ vidvatsambandhinī utkrāntiḥ pratiṣidhyata iti,
prāptotkrāntipratiṣedhārthatvāt asya vākyasya,
dehāpādānaiva sā pratiṣiddhā bhavati ,
dehādutkrāntiḥ prāptā,
na dehinaḥ ;
api ca ‘cakṣuṣṭo vā mūrdhno vānyebhyo vā śarīradeśebhyastamutkrāmantaṁ prāṇo'nūtkrāmati prāṇamanūtkrāmantaꣳ sarve prāṇā anūtkrāmanti’ (bṛ. u. 4 । 4 । 2) ityevamavidvadviṣaye saprapañcamutkramaṇaṁ saṁsāragamanaṁ ca darśayitvā,
‘iti nu kāmayamānaḥ’ (bṛ. u. 4 । 4 । 6) iti upasaṁhṛtya avidvatkathām ,
‘athākāmayamānaḥ’ (bṛ. u. 4 । 4 । 6) iti vyapadiśya vidvāṁsam —
yadi tadviṣaye'pyutkrāntimeva prāpayet ,
asamañjasa eva vyapadeśaḥ syāt ;
tasmāt avidvadviṣaye prāptayorgatyutkrāntyoḥ vidvadviṣaye pratiṣedhaḥ —
ityevameva vyākhyeyam ,
vyapadeśārthavattvāya ।
na ca brahmavidaḥ sarvagatabrahmātmabhūtasya prakṣīṇakāmakarmaṇaḥ utkrāntiḥ gatirvā upapadyate,
nimittābhāvāt । ‘
atra brahma samaśnute’
iti ca evaṁjātīyakāḥ śrutayo gatyutkrāntyorabhāvaṁ sūcayanti ॥ 13 ॥
smaryate ca ॥ 14 ॥
smaryate'pi ca mahābhārate gatyutkrāntyorabhāvaḥ — ‘sarvabhūtātmabhūtasya samyagbhūtāni paśyataḥ । devā api mārge muhyantyapadasya padaiṣiṇaḥ’ (ma. bhā. 12 । 239 । 23) iti । nanu gatirapi brahmavidaḥ sarvagatabrahmātmabhūtasya smaryate — ‘śukaḥ kila vaiyāsakirmumukṣurādityamaṇḍalamabhipratasthe pitrā cānugamyāhūto bho iti pratiśuśrāva’ iti — na ; saśarīrasyaiva ayaṁ yogabalena viśiṣṭadeśaprāptipūrvakaḥ śarīrotsarga iti draṣṭavyam , sarvabhūtadṛśyatvādyupanyāsāt ; na hi aśarīraṁ gacchantaṁ sarvabhūtāni draṣṭuṁ śaknuyuḥ ; tathā ca tatraivopasaṁhṛtam — ‘śukastu mārutācchīghrāṁ gatiṁ kṛtvāntarikṣagaḥ ।’ (ma. bhā. 12 । 333 । 19) ‘darśayitvā prabhāvaṁ svaṁ sarvabhūtagato'bhavat’ (ma. bhā. 12 । 333 । 20) iti । tasmādabhāvaḥ parabrahmavido gatyutkrāntyoḥ । gatiśrutīnāṁ tu viṣayamupariṣṭādvyākhyāsyāmaḥ ॥ 14 ॥
tāni pare tathā hyāha ॥ 15 ॥
tadoko'grajvalanaṁ tatprakāśitadvāro vidyāsāmarthyāttaccheṣagatyanusmṛtiyogācca hārdānugṛhītaḥ śatādhikayā ॥ 17 ॥
samāptā prāsaṅgikī paravidyāgatā cintā ;
samprati tu aparavidyāviṣayāmeva cintāmanuvartayati ।
samānā ca āsṛtyupakramāt vidvadaviduṣorutkrāntiḥ —
ityuktam ;
tam idānīṁ sṛtyupakramaṁ darśayati ।
tasya upasaṁhṛtavāgādikalāpasyoccikramiṣato vijñānātmanaḥ,
okaḥ āyatanaṁ hṛdayam — ‘
sa etāstejomātrāḥ samabhyādadāno hṛdayamevānvavakrāmati’
iti śruteḥ,
tadagraprajvalanapūrvikā cakṣurādisthānāpādānā ca utkrāntiḥ śrūyate —
‘tasya haitasya hṛdayasyāgraṁ pradyotate tena pradyotenaiṣa ātmā niṣkrāmati cakṣuṣṭo vā mūrdhno vānyebhyo vā śarīradeśebhyaḥ’ (bṛ. u. 4 । 4 । 2) iti ।
sā kimaniyamenaiva vidvadaviduṣorbhavati,
athāsti kaścidviduṣo viśeṣaniyamaḥ —
iti vicikitsāyām ,
śrutyaviśeṣādaniyamaprāptau,
ācaṣṭe —
samāne'pi hi vidvadaviduṣorhṛdayāgrapradyotane tatprakāśitadvāratve ca,
mūrdhasthānādeva vidvānniṣkrāmati,
sthānāntarebhyastu itare ।
kutaḥ ?
vidyāsāmarthyāt ;
yadi vidvānapi itaravat yataḥ kutaściddehadeśāt utkrāmet ,
naiva utkṛṣṭaṁ lokaṁ labheta,
tatra anarthikaiva vidyā syāt ।
taccheṣagatyanusmṛtiyogācca —
vidyāśeṣabhūtā ca mūrdhanyanāḍīsambaddhā gatiḥ anuśīlayitavyā vidyāviśeṣeṣu vihitā ;
tāmabhyasyan tayaiva pratiṣṭhata iti yuktam ।
tasmāt hṛdayālayena brahmaṇā sūpāsitena anugṛhītaḥ tadbhāvaṁ samāpanno vidvān mūrdhanyayaiva śatādhikayā śatādatiriktayā ekaśatatamyā nāḍyā niṣkrāmati,
itarābhiritare ।
tathā hi hārdavidyāṁ prakṛtya samāmananti —
‘śataṁ caikā ca hṛdayasya nāḍyastāsāṁ mūrdhānamabhiniḥsṛtaikā । tayordhvamāyannamṛtatvameti viṣvaṅṅanyā utkramaṇe bhavanti’ (chā. u. 8 । 6 । 6) iti ॥ 17 ॥
niśi neti cenna sambandhasya yāvaddehabhāvitvāddarśayati ca ॥ 19 ॥
asti ahani nāḍīraśmisambandha iti ahani mṛtasya syāt raśmyanusāritvam ;
rātrau tu pretasya na syāt ,
nāḍīraśmisambandhavicchedāt —
iti cet ,
na,
nāḍīraśmisambandhasya yāvaddehabhāvitvāt ;
yāvaddehabhāvī hi śirākiraṇasamparkaḥ ;
darśayati caitamarthaṁ śrutiḥ —
‘amuṣmādādityātpratāyante tā āsu nāḍīṣu sṛptā ābhyo nāḍībhyaḥ pratāyante te'muṣminnāditye sṛptāḥ’ (chā. u. 8 । 6 । 2) iti ;
nidāghasamaye ca niśāsvapi kiraṇānuvṛttirupalabhyate,
pratāpādikāryadarśanāt ;
stokānuvṛttestu durlakṣyatvam ṛtvantararajanīṣu ,
śaiśireṣviva durdineṣu ; ‘
aharevaitadrātrau dadhāti’
iti ca etadeva darśayati ।
yadi ca rātrau pretaḥ vinaiva raśmyanusāreṇa ūrdhvamākrameta,
raśmyanusārānarthakyaṁ bhavet ;
na hyetat viśiṣya adhīyate —
yo divā praiti,
sa raśmīnapekṣyordhvamākramate,
yastu rātrau so'napekṣyaiveti ।
atha tu vidvānapi rātriprāyaṇāparādhamātreṇa nordhvamākrameta,
pākṣikaphalā vidyeti apravṛttireva tasyāṁ syāt ।
mṛtyukālāniyamāt ;
athāpi rātrāvuparato'harāgamam udīkṣeta,
aharāgame'pyasya kadācit araśmisambandhārhaṁ śarīraṁ syāt pāvakādisamparkāt ;
‘sa yāvatkṣipyenmanastāvadādityaṁ gacchati’ (chā. u. 8 । 6 । 5) iti ca śrutiḥ anudīkṣāṁ darśayati ।
tasmāt aviśeṣeṇaiva idaṁ rātriṁdivaṁ raśmyanusāritvam ॥ 19 ॥
ataścāyane'pi dakṣiṇe ॥ 20 ॥
ata eva ca udīkṣānupapatteḥ,
apākṣikaphalatvācca vidyāyāḥ,
aniyatakālatvācca mṛtyoḥ,
dakṣiṇāyane'pi mriyamāṇo vidvān prāpnotyeva vidyāphalam ।
uttarāyaṇamaraṇaprāśastyaprasiddheḥ,
bhīṣmasya ca pratīkṣādarśanāt ,
‘āpūryamāṇapakṣādyānṣaḍudaṅṅeti māsāꣳstān’ (chā. u. 4 । 15 । 5) iti ca śruteḥ,
apekṣitavyamuttarāyaṇam —
itīmāmāśaṅkām anena sūtreṇāpanudati ;
prāśastyaprasiddhiḥ avidvadviṣayā ;
bhīṣmasya tūttarāyaṇapratipālanam ācāraparipālanārthaṁ pitṛprasādalabdhasvacchandamṛtyutākhyāpanārthaṁ ca ।
śrutestu arthaṁ vakṣyati ‘ātivāhikāstalliṅgāt’ (bra. sū. 4 । 3 । 4) iti ॥ 20 ॥
yoginaḥ prati ca smaryate smārte caite ॥ 21 ॥
iti śrīmatparamahaṁsaparivrājakācāryasya śrīgovindabhagavatpūjyapādaśiṣyasya
śrīmacchaṅkarabhagavataḥ kṛtau śārīrakamīmāṁsāsūtrabhāṣye
caturthādhyāyasya dvitīyaḥ pādaḥ ॥
arcirādinā tatprathiteḥ ॥ 1 ॥
arcirādineti ।
sarvo brahma prepsuḥ arcirādinaivādhvanā raṁhatīti pratijānīmahe ।
kutaḥ ?
tatprathiteḥ ;
prathito hyeṣa mārgaḥ sarveṣāṁ viduṣām ;
tathā hi pañcāgnividyāprakaraṇe —
‘ye cāmī araṇye śraddhāꣳ satyamupāsate’ (bṛ. u. 6 । 2 । 15) iti vidyāntaraśīlināmapi arcirādikā sṛtiḥ śrāvyate ।
syādetat —
yāsu vidyāsu na kācidgatirucyate,
tāsu iyamarcirādikā upatiṣṭhatām ;
yāsu tu anyā śrāvyate,
tāsu kimityarcirādyāśrayaṇamiti,
atrocyate —
bhavedetadevam ,
yadyatyantabhinnā eva etāḥ sṛtayaḥ syuḥ ;
ekaiva tveṣā sṛtiḥ anekaviśeṣaṇā brahmalokaprapadanī kvacit kenacit viśeṣaṇenopalakṣiteti vadāmaḥ,
sarvatraikadeśapratyabhijñānāt itaretaraviśeṣaṇaviśeṣyabhāvopapatteḥ ;
prakaraṇabhede'pi hi vidyaikatve bhavati itaretaraviśeṣaṇopasaṁhāravat gativiśeṣaṇānāmapyupasaṁhāraḥ ;
vidyābhede'pi tu gatyekadeśapratyabhijñānāt gantavyābhedācca gatyabheda eva ;
tathā hi —
‘te teṣu brahmalokeṣu parāḥ parāvato vasanti’ (bṛ. u. 6 । 2 । 15) ‘tasminvasanti śāśvatīḥ samāḥ’ (bṛ. u. 5 । 10 । 1) ‘sā yā brahmaṇo jitiryā vyuṣṭistāṁ jitiṁ jayati tāṁ vyuṣṭiṁ vyaśnute’ (kau. u. 1 । 7) ‘tadya evaitaṁ brahmalokaṁ brahmacaryeṇānuvindati’ (chā. u. 8 । 4 । 3) iti ca tatra tatra tadeva ekaṁ phalaṁ brahmalokaprāptilakṣaṇaṁ pradarśyate ।
yattu ‘
etaireva’
ityavadhāraṇam arcirādyāśrayaṇe na syāditi,
naiṣa doṣaḥ,
raśmiprāptiparatvādasya ;
na hi eka eva śabdo raśmīṁśca prāpayitumarhati,
arcirādīṁśca vyāvartayitum ;
tasmāt raśmisambandha evāyamavadhāryata iti draṣṭavyam ।
tvarāvacanaṁ tu arcirādyapekṣāyāmapi gantavyāntarāpekṣayā śaighryārthatvātt noparudhyate —
yathā nimeṣamātreṇātrāgamyata iti ।
api ca ‘athaitayoḥ pathorna katareṇacana’ (chā. u. 5 । 10 । 8) iti mārgadvayabhraṣṭānāṁ kaṣṭaṁ tṛtīyaṁ sthānamācakṣāṇā pitṛyāṇavyatiriktamekameva devayānamarcirādiparvāṇaṁ panthānaṁ prathayati ;
bhūyāṁsyarcirādisṛtau mārgaparvāṇi,
alpīyāṁsi tvanyatra ;
bhūyasāṁ ca ānuguṇyena alpīyasāṁ nayanaṁ nyāyyamityato'pi arcirādinā tatprathiterityuktam ॥ 1 ॥
vāyumabdādaviśeṣaviśeṣābhyām ॥ 2 ॥
taḍito'dhi varuṇaḥ sambandhāt ॥ 3 ॥
ātivāhikāstalliṅgāt ॥ 4 ॥
teṣveva arcirādiṣu saṁśayaḥ —
kimetāni mārgacihnāni,
uta bhogabhūmayaḥ,
athavā netāro gantṝṇāmiti ।
tatra mārgalakṣaṇabhūtā arcirādaya iti tāvatprāptam ,
tatsvarūpatvādupadeśasya ;
yathā hi loke kaścidgrāmaṁ nagaraṁ vā pratiṣṭhāsamāno'nuśiṣyate —
gaccha itastvamamuṁ giriṁ tato nyagrodhaṁ tato nadīṁ tato grāmaṁ nagaraṁ vā prāpsyasīti —
evamihāpi ‘
arciṣo'harahna āpūryamāṇapakṣam’
ityādyāha ।
athavā bhogabhūmaya iti prāptam ;
tathāhi lokaśabdena agnyādīnanubadhnāti —
‘agnilokamāgacchati’ (kau. u. 1 । 3) ityādi ;
lokaśabdaśca prāṇināṁ bhogāyataneṣu bhāṣyate —
‘manuṣyalokaḥ pitṛloko devalokaḥ’ (bṛ. u. 1 । 5 । 16) iti ca ;
tathā ca brāhmaṇam — ‘
ahorātreṣu te lokeṣu sajjante’
ityādi ।
tasmānnātivāhikā arcirādayaḥ ।
acetanatvādapyeṣāmātivāhikatvānupapattiḥ ;
cetanā hi loke rājaniyuktāḥ puruṣā durgeṣu mārgeṣvativāhyān ativāhayantīti ।
evaṁ prāpte,
brūmaḥ —
ātivāhikā evaite bhavitumarhanti ।
kutaḥ ?
talliṅgāt ;
tathā hi —
‘candramaso vidyutaṁ tatpuruṣo'mānavaḥ sa enānbrahma gamayati’ (chā. u. 4 । 15 । 5) iti siddhavadgamayitṛtvaṁ darśayati ।
tadvacanaṁ tadviṣayamevopakṣīṇamiti cet ,
na,
prāptamānavatvanivṛttiparatvādviśeṣaṇasya ;
yadyarcirādiṣu puruṣā gamayitāraḥ prāptāḥ te ca mānavāḥ,
tato yuktaṁ tannivṛttyarthaṁ puruṣaviśeṣaṇam —
amānava iti ॥ 4 ॥
nanu talliṅgamātramagamakam , nyāyābhāvāt ; naiṣa doṣaḥ —
ubhayavyāmohāttatsiddheḥ ॥ 5 ॥
ye tāvadarcirādimārgagāḥ te dehaviyogāt sampiṇḍitakaraṇagrāmā iti asvatantrāḥ,
arcirādīnāmapyacetanatvādasvātantryam —
ityataḥ arcirādyabhimāninaścetanā devatāviśeṣā atiyātrāyāṁ niyuktā iti gamyate ;
loke'pi hi mattamūrchitādayaḥ sampiṇḍitakaraṇāḥ paraprayuktavartmāno bhavanti ।
anavasthitatvādapyarcirādīnāṁ na mārgalakṣaṇatvopapattiḥ ;
na hi rātrau pretasya ahaḥsvarūpābhisambhava upapadyate ।
na ca pratipālanamastītyuktaṁ purastāt ;
dhruvatvāttu devatātmanāṁ nāyaṁ doṣo bhavati ।
arcirādiśabdatā ca eṣām arcirādyabhimānādupapadyate ;
‘arciṣo'haḥ’ (chā. u. 4 । 15 । 5) ityādinirdeśastu ātivāhikatve'pi na virudhyate —
arciṣā hetunā aharabhisambhavati,
ahnā hetunā āpūryamāṇapakṣamiti ;
tathā ca loke prasiddheṣvapyātivāhikeṣu evaṁjātīyaka upadeśo dṛśyate —
gaccha tvam ito balavarmāṇaṁ tato jayasiṁhaṁ tataḥ kṛṣṇaguptamiti ।
api ca upakrame ‘te'rcirabhisambhavanti’ (bṛ. u. 6 । 2 । 15) iti sambandhamātramuktam ,
na sambandhaviśeṣaḥ kaścit ;
upasaṁhāre tu ‘sa enānbrahma gamayati’ (chā. u. 4 । 15 । 5) iti sambandhaviśeṣaḥ ativāhyātivāhakatvalakṣaṇa uktaḥ ;
tena sa evopakrame'pīti nirdhāryate ।
sampiṇḍitakaraṇatvādeva ca gantṝṇāṁ na tatra bhogasambhavaḥ ;
lokaśabdastu anupabhuñjāneṣvapi gantṛṣu gamayituṁ śakyate,
anyeṣāṁ tallokavāsināṁ bhogabhūmitvāt ।
ataḥ agnisvāmikaṁ lokaṁ prāptaḥ agninā ativāhyate,
vāyusvāmikaṁ prāpto vāyunā —
iti yojayitavyam ॥ 5 ॥
kathaṁ punarātivāhikatvapakṣe varuṇādiṣu tatsambhavaḥ ? vidyuto hyadhi varuṇādaya upakṣiptāḥ, vidyutastvanantaram ā brahmaprāpteḥ amānavasyaiva puruṣasya gamayitṛtvaṁ śrutam — ityata uttaraṁ paṭhati —
vaidyutenaiva tatastacchruteḥ ॥ 6 ॥
tato vidyudabhisambhavanādūrdhvaṁ vidyudanantaravartinaivāmānavena puruṣeṇa varuṇalokādiṣvativāhyamānā brahmalokaṁ gacchantītyavagantavyam , ‘tānvaidyutātpuruṣo'mānavaḥ sa etya brahmalokaṁ gamayati’ iti tasyaiva gamayitṛtvaśruteḥ । varuṇādayastu tasyaiva apratibandhakaraṇena sāhāyyānuṣṭhānena vā kenacit anugrāhakā ityavagantavyam । tasmātsādhūktam — ātivāhikā devatātmāno'rcirādaya iti ॥ 6 ॥
kāryaṁ bādarirasya gatyupapatteḥ ॥ 7 ॥
‘sa enānbrahma gamayati’ (chā. u. 4 । 15 । 5) ityatra vicikitsyate —
kiṁ kāryamaparaṁ brahma gamayati,
āhosvitparamevāvikṛtaṁ mukhyaṁ brahmeti ।
kutaḥ saṁśayaḥ ?
brahmaśabdaprayogāt ,
gatiśruteśca ।
tatra kāryameva saguṇamaparaṁ brahma enāngamayatyamānavaḥ puruṣa iti bādarirācāryo manyate ।
kutaḥ ?
asya gatyupapatteḥ —
asya hi kāryabrahmaṇo gantavyatvamupapadyate,
pradeśavattvāt ;
na tu parasminbrahmaṇi gantṛtvaṁ gantavyatvaṁ gatirvā avakalpate,
sarvagatatvātpratyagātmatvācca gantṝṇām ॥ 7 ॥
viśeṣitatvācca ॥ 8 ॥
‘brahmalokāngamayati te teṣu brahmalokeṣu parāḥ parāvato vasanti’ (bṛ. u. 6 । 2 । 15) iti ca śrutyantare viśeṣitatvāt kāryabrahmaviṣayaiva gatiriti gamyate ;
na hi bahuvacanena viśeṣaṇaṁ parasminbrahmaṇyavakalpate ;
kārye tu avasthābhedopapatteḥ sambhavati bahuvacanam ।
lokaśrutirapi vikāragocarāyāmeva sanniveśaviśiṣṭāyāṁ bhogabhūmāvāñjasī ;
gauṇī tvanyatra ‘
brahmaiva loka eṣa samrāṭ’
ityādiṣu ।
adhikaraṇādhikartavyanirdeśo'pi parasminbrahmaṇi anāñjasaḥ syāt ।
tasmāt kāryaviṣayamevedaṁ nayanam ॥ 8 ॥
nanu kāryaviṣaye'pi brahmaśabdo nopapadyate, samanvaye hi samastasya jagato janmādikāraṇaṁ brahmeti sthāpitam — ityatrocyate —
sāmīpyāttu tadvyapadeśaḥ ॥ 9 ॥
tuśabda āśaṅkāvyāvṛttyarthaḥ ; parabrahmasāmīpyāt aparasya brahmaṇaḥ, tasminnapi brahmaśabdaprayogo na virudhyate । parameva hi brahma viśuddhopādhisambandhaṁ kvacitkaiścidvikāradharmairmanomayatvādibhiḥ upāsanāya upadiśyamānam aparamiti sthitiḥ ॥ 9 ॥
kāryātyaye tadadhyakṣeṇa sahātaḥ paramabhidhānāt ॥ 10 ॥
kāryabrahmalokapralayapratyupasthāne sati tatraiva utpannasamyagdarśanāḥ santaḥ, tadadhyakṣeṇa hiraṇyagarbheṇa saha ataḥ paraṁ pariśuddhaṁ viṣṇoḥ paramaṁ padaṁ pratipadyante — itītthaṁ kramamuktiḥ anāvṛttyādiśrutyabhidhānebhyo'bhyupagantavyā । na hyañjasaiva gatipūrvikā paraprāptiḥ sambhavatītyupapāditam ॥ 10 ॥
smṛteśca ॥ 11 ॥
smṛtirapyetamarthamanujānāti — ‘brahmaṇā saha te sarve samprāpte pratisañcare । parasyānte kṛtātmānaḥ praviśanti paraṁ padam’ iti । tasmātkāryabrahmaviṣayā eva gatiśrutayaḥ iti siddhāntaḥ ॥ 11 ॥
paraṁ jaiminirmukhyatvāt ॥ 12 ॥
jaiministvācāryaḥ ‘sa enānbrahma gamayati’ (chā. u. 4 । 15 । 5) ityatra parameva brahma prāpayatīti manyate ।
kutaḥ ?
mukhyatvāt ।
paraṁ hi brahma brahmaśabdasya mukhyamālambanam ,
gauṇamaparam ;
mukhyagauṇayośca mukhye sampratyayo bhavati ॥ 12 ॥
na ca kārye pratipattyabhisandhiḥ ॥ 14 ॥
gatikalpanāyāṁ ca gantā jīvo gantavyasya brahmaṇaḥ avayavaḥ vikāraḥ anyo vā tataḥ syāt ,
atyantatādātmye gamanānupapatteḥ ।
yadyevam ,
tataḥ kiṁ syāt ?
ucyate —
yadyekadeśaḥ,
tena ekadeśino nityaprāptatvāt na punarbrahmagamanamupapadyate ;
ekadeśaikadeśitvakalpanā ca brahmaṇyanupapannā,
niravayavatvaprasiddheḥ ।
vikārapakṣe'pyetattulyam ,
vikāreṇāpi vikāriṇo nityaprāptatvāt ;
na hi ghaṭo mṛdātmatāṁ parityajya avatiṣṭhate,
parityāge vā abhāvaprāpteḥ ।
vikārāvayavapakṣayośca tadvataḥ sthiratvāt brahmaṇaḥ saṁsāragamanamapi anavakaॢptam ।
atha anya eva jīvo brahmaṇaḥ,
so'ṇuḥ vyāpī madhyamaparimāṇo vā bhavitumarhati ;
vyāpitve gamanānupapattiḥ ;
madhyamaparimāṇatve ca anityatvaprasaṅgaḥ ;
aṇutve kṛtsnaśarīravedanānupapattiḥ ;
pratiṣiddhe ca aṇutvamadhyamaparimāṇatve vistareṇa purastāt ।
parasmācca anyatve jīvasya ‘tattvamasi’ (chā. u. 6 । 8 । 7) ityādiśāstrabādhaprasaṅgaḥ ।
vikārāvayavapakṣayorapi samāno'yaṁ doṣaḥ ।
vikārāvayavayostadvato'nanyatvāt adoṣa iti cet ,
na,
mukhyaikatvānupapatteḥ ।
sarveṣu ca eteṣu pakṣeṣu anirmokṣaprasaṅgaḥ,
saṁsāryātmatvānivṛtteḥ ;
nivṛttau vā svarūpanāśaprasaṅgaḥ,
brahmātmatvānabhyupagamācca ॥
yattu kaiścijjalpyate —
nityāni naimittikāni ca karmāṇyanuṣṭhīyante pratyavāyānutpattaye,
kāmyāni pratiṣiddhāni ca parihriyante svarganarakānavāptaye,
sāmpratadehopabhogyāni ca karmāṇyupabhogenaiva kṣapyante —
ityato vartamānadehapātādūrdhvaṁ dehāntarapratisandhānakāraṇābhāvāt svarūpāvasthānalakṣaṇaṁ kaivalyaṁ vināpi brahmātmatayā evaṁvṛttasya setsyatīti —
tadasat ,
pramāṇābhāvāt ।
na hyetat śāstreṇa kenacitpratipāditam —
mokṣārthī itthaṁ samācarediti ।
svamanīṣayā tu etattarkitam —
yasmātkarmanimittaḥ saṁsāraḥ tasmānnimittābhāvānna bhaviṣyatīti ।
na ca etat tarkayituṁ śakyate,
nimittābhāvasya durjñānatvāt ।
bahūni hi karmāṇi jātyantarasañcitāni iṣṭāniṣṭavipākāni ekaikasya jantoḥ sambhāvyante ।
teṣāṁ viruddhaphalānāṁ yugapadupabhogāsambhavāt kānicillabdhāvasarāṇi idaṁ janma nirmimate,
kānicittu deśakālanimittapratīkṣāṇyāsate —
ityataḥ teṣāmavaśiṣṭānāṁ sāmpratenopabhogena kṣapaṇāsambhavāt na yathāvarṇitacaritasyāpi vartamānadehapāte dehāntaranimittābhāvaḥ śakyate niścetum ।
karmaśeṣasadbhāvasiddhiśca ‘
tadya iha ramaṇīyacaraṇāḥ’ ‘
tataḥ śeṣeṇa’
ityādiśrutismṛtibhyaḥ ।
syādetat —
nityanaimittikāni teṣāṁ kṣepakāṇi bhaviṣyantīti —
tat na,
virodhābhāvāt ;
sati hi virodhe kṣepyakṣepakabhāvo bhavati ;
na ca janmāntarasañcitānāṁ sukṛtānāṁ nityanaimittikairasti virodhaḥ,
śuddhirūpatvāviśeṣāt ;
duritānāṁ tu aśuddhirūpatvāt sati virodhe bhavatu kṣapaṇam ;
na tu tāvatā dehāntaranimittābhāvasiddhiḥ,
sukṛtanimittatvopapatteḥ,
duritasyāpyaśeṣakṣapaṇānavagamāt ।
na ca nityanaimittikānuṣṭhānāt pratyavāyānutpattimātram ,
na punaḥ phalāntarotpattiḥ iti pramāṇamasti,
phalāntarasyāpyanuniṣpādinaḥ sambhavāt ;
smarati hi āpastambaḥ —
‘tadyathā āmre phalārthe nimite chāyāgandhāvanūtpadyete evaṁ dharmaṁ caryamāṇam arthā anūtpadyante’ (ā. dha. sū. 1 । 7 । 20 । 3) iti ।
na ca asati samyagdarśane sarvātmanā kāmyapratiṣiddhavarjanaṁ janmaprāyaṇāntarāle kenacitpratijñātuṁ śakyam ,
sunipuṇānāmapi sūkṣmāparādhadarśanāt ;
saṁśayitavyaṁ tu bhavati ;
tathāpi nimittābhāvasya durjñānatvameva ।
na ca anabhyupagamyamāne jñānagamye brahmātmatve kartṛtvabhoktṛtvasvabhāvasya ātmanaḥ kaivalyamākāṅkṣituṁ śakyam ,
agnyauṣṇyavat svabhāvasyāparihāryatvāt ।
syādetat —
kartṛtvabhoktṛtvakāryam anarthaḥ,
na tacchaktiḥ,
tena śaktyavasthāne'pi kāryaparihārādupapanno mokṣa iti —
tacca na ।
śaktisadbhāve kāryaprasavasya durnivāratvāt ।
athāpi syāt —
na kevalā śaktiḥ kāryamārabhate anapekṣya anyāni nimittāni ;
ata ekākinī sā sthitāpi nāparādhyatīti —
tacca na,
nimittānāmapi śaktilakṣaṇena sambandhena nityasambaddhatvāt ।
tasmāt kartṛtvabhoktṛtvasvabhāve sati ātmani,
asatyāṁ vidyāgamyāyāṁ brahmātmatāyām ,
na kathañcana mokṣaṁ prati āśā asti ।
śrutiśca —
‘nānyaḥ panthā vidyate'yanāya’ (śve. u. 3 । 8) iti jñānādanyaṁ mokṣamārgaṁ vārayati ॥
parasmādananyatve'pi jīvasya sarvavyavahāralopaprasaṅgaḥ,
pratyakṣādipramāṇāpravṛtteriti cet —
na,
prākprabodhāt svapnavyavahāravat tadupapatteḥ ;
śāstraṁ ca ‘yatra hi dvaitamiva bhavati taditara itaraṁ paśyati’ (bṛ. u. 2 । 4 । 14) ityādinā aprabuddhaviṣaye pratyakṣādivyavahāramuktvā,
punaḥ prabuddhaviṣaye —
‘yatra tvasya sarvamātmaivābhūttatkena kaṁ paśyet’ (bṛ. u. 2 । 4 । 14) ityādinā tadabhāvaṁ darśayati ।
tadevaṁ parabrahmavido gantavyādivijñānasya vādhitatvāt na kathañcana gatirupapādayituṁ śakyā ।
kiṁviṣayāḥ punargatiśrutaya iti,
ucyate —
saguṇavidyāviṣayā bhaviṣyanti ।
tathā hi —
kvacitpañcāgnividyāṁ prakṛtya gatirucyate,
kvacitparyaṅkavidyām ,
kvacidvaiśvānaravidyām ;
yatrāpi brahma prakṛtya gatirucyate —
yathā ‘prāṇo brahma kaṁ brahma khaṁ brahma’ (chā. u. 4 । 10 । 4) iti ‘atha yadidamasminbrahmapure daharaṁ puṇḍarīkaṁ veśma’ (chā. u. 8 । 1 । 1) iti ca,
tatrāpi vāmanītvādibhiḥ satyakāmādibhiśca guṇaiḥ saguṇasyaiva upāsyatvāt sambhavati gatiḥ ।
na kvacitparabrahmaviṣayā gatiḥ śrāvyate ।
tathā gatipratiṣedhaḥ śrāvitaḥ —
‘na tasya prāṇā utkrāmanti’ (bṛ. u. 4 । 4 । 6) iti ।
‘brahmavidāpnoti param’ (tai. u. 2 । 1 । 1) ityādiṣu tu,
satyapi āpnotergatyarthatve,
varṇitena nyāyena deśāntaraprāptyasambhavāt svarūpapratipattireveyam avidyādhyāropitanāmarūpapravilayāpekṣayā abhidhīyate —
‘brahmaiva sanbrahmāpyeti’ (bṛ. u. 4 । 4 । 6) ityādivat iti draṣṭavyam ।
api ca paraviṣayā gatirvyākhyāyamānā prarocanāya vā syāt ,
anucintanāya vā ;
tatra prarocanaṁ tāvat brahmavido na gatyuktyā kriyate,
svasaṁvedyenaiva avyavahitena vidyāsamarpitena svāsthyena tatsiddheḥ ;
na ca nityasiddhaniḥśreyasanivedanasya asādhyaphalasya vijñānasya gatyanucintane kācidapekṣā upapadyate ;
tasmādaparaviṣayā gatiḥ ।
tatra parāparabrahmavivekānavadhāraṇena aparasminbrahmaṇi vartamānā gatiśrutayaḥ parasminnadhyāropyante ।
kiṁ dve brahmaṇī paramaparaṁ ceti ?
bāḍhaṁ dve —
‘etadvai satyakāma paraṁ cāparaṁ ca brahma yadoṁkāraḥ’ (pra. u. 5 । 2) ityādidarśanāt ।
kiṁ punaḥ paraṁ brahma kimaparamiti,
ucyate —
yatra avidyākṛtanāmarūpādiviśeṣapratiṣedhāt asthūlādiśabdairbrahmopadiśyate,
tatparam ;
tadeva yatra nāmarūpādiviśeṣeṇa kenacidviśiṣṭam upāsanāyopadiśyate —
‘manomayaḥ prāṇaśarīro bhārūpaḥ’ (chā. u. 3 । 14 । 2) ityādiśabdaiḥ,
tadaparam ।
nanu evamadvitīyaśrutiruparudhyeta —
na,
avidyākṛtanāmarūpopādhikatayā parihṛtatvāt ।
tasya ca aparabrahmopāsanasya tatsannidhau śrūyamāṇam ‘sa yadi pitṛlokakāmo bhavati’ (chā. u. 8 । 2 । 1) ityādi jagadaiśvaryalakṣaṇaṁ saṁsāragocarameva phalaṁ bhavati,
anivartitatvādavidyāyāḥ ;
tasya ca deśaviśeṣāvabaddhatvāt tatprāptyarthaṁ gamanamaviruddham ।
sarvagatatve'pi ca ātmanaḥ,
ākāśasyeva ghaṭādigamane,
buddhyādyupādhigamane gamanaprasiddhiḥ ityavādiṣma ‘tadguṇasāratvāt’ (bra. sū. 2 । 3 । 29) ityatra ।
tasmāt ‘kāryaṁ bādariḥ’ (bra. sū. 4 । 3 । 7) ityeṣa eva sthitaḥ pakṣaḥ ;
‘paraṁ jaiminiḥ’ (bra. sū. 4 । 3 । 12) iti tu pakṣāntarapratibhānamātrapradarśanaṁ prajñāvikāsanāyeti draṣṭavyam ॥ 14 ॥
apratīkālambanānnayatīti bādarāyaṇa ubhayathā'doṣāttatkratuśca ॥ 15 ॥
sthitametat —
kāryaviṣayā gatiḥ,
na paraviṣayeti ।
idamidānīṁ sandihyate —
kiṁ sarvānvikārālambanān aviśeṣeṇaiva amānavaḥ puruṣaḥ prāpayati brahmalokam ,
uta kāṁścideveti ।
kiṁ tāvatprāptam ?
sarveṣāmeva eṣāṁ viduṣām anyatra parasmādbrahmaṇaḥ gatiḥ syāt ;
tathā hi ‘aniyamaḥ sarvāsām’ (bra. sū. 3 । 3 । 31) ityatra aviśeṣeṇaiva eṣā vidyāntareṣvavatāriteti ।
evaṁ prāpte,
pratyāha —
apratīkālambanāniti ;
pratīkālambanānvarjayitvā sarvānanyānvikārālambanān nayati brahmalokam —
iti bādarāyaṇa ācāryo manyate ;
na hi evam ubhayathābhāvābhyupagame kaściddoṣo'sti,
aniyamanyāyasya pratīkavyatirikteṣvapyupāsaneṣūpapatteḥ ।
tatkratuśca asya ubhayathābhāvasya samarthako heturdraṣṭavyaḥ ;
yo hi brahmakratuḥ,
sa brāhmamaiśvaryamāsīdet —
iti śliṣyate, ‘
taṁ yathā yathopāsate tadeva bhavati’
iti śruteḥ,
na tu pratīkeṣu brahmakratutvamasti,
pratīkapradhānatvādupāsanasya ।
nanu,
abrahmakraturapi brahma gacchatīti śrūyate ;
yathā pañcāgnividyāyām —
‘sa enānbrahma gamayati’ (chā. u. 4 । 15 । 5) iti —
bhavatu,
yatra evam āhatyavāda upalabhyate ;
tadabhāve tu autsargikeṇa tatkratunyāyena brahmakratūnāmeva tatprāptiḥ,
na itareṣām —
iti gamyate ॥ 15 ॥
viśeṣaṁ ca darśayati ॥ 16 ॥
iti śrīmatparamahaṁsaparivrājakācāryasya śrīgovindabhagavatpūjyapādaśiṣyasya
śrīmacchaṅkarabhagavataḥ kṛtau śārīrakamīmāṁsāsūtrabhāṣye
caturthādhyāyasya tṛtīyaḥ pādaḥ ॥
‘evamevaiṣa samprasādo'smāccharīrātsamutthāya paraṁ jyotirupasampadya svena rūpeṇābhiniṣpadyate’ iti śrūyate । tatra saṁśayaḥ — kiṁ devalokādyupabhogasthāneṣviva āgantukena kenacidviśeṣeṇa abhiniṣpadyate, āhosvit ātmamātreṇeti । kiṁ tāvatprāptam ? sthānāntareṣviva āgantukena kenacidrūpeṇa abhiniṣpattiḥ syāt , mokṣasyāpi phalatvaprasiddheḥ, abhiniṣpadyata iti ca utpattiparyāyatvāt ; svarūpamātreṇa cedabhiniṣpattiḥ, pūrvāsvapyavasthāsu svarūpānapāyāt vibhāvyeta ; tasmāt viśeṣeṇa kenacidabhiniṣpadyata iti । evaṁ prāpte, brūmaḥ —
sampadyāvirbhāvaḥ svenaśabdāt ॥ 1 ॥
kevalenaiva ātmanā āvirbhavati, na dharmāntareṇeti । kutaḥ ? ‘svena rūpeṇābhiniṣpadyate’ iti svaśabdāt ; anyathā hi svaśabdena viśeṣaṇamanavakaॢptaṁ syāt । nanu, ātmīyābhiprāyaḥ svaśabdo bhaviṣyati — na, tasyāvacanīyatvāt ; yenaiva hi kenacidrūpeṇābhiniṣpadyate, tasyaiva ātmīyatvopapatteḥ, sveneti viśeṣaṇamanarthakaṁ syāt ; ātmavacanatāyāṁ tu arthavat — kevalenaiva ātmarūpeṇābhiniṣpadyate, na āgantukenāpararūpeṇāpīti ॥ 1 ॥
kaḥ punarviśeṣaḥ pūrvāsvavasthāsu , iha ca svarūpānapāyasāmye satītyata āha —
muktaḥ pratijñānāt ॥ 2 ॥
avibhāgena dṛṣṭatvāt ॥ 4 ॥
brāhmeṇa jaiminirupanyāsādibhyaḥ ॥ 5 ॥
cititanmātreṇa tadātmakatvādityauḍulomiḥ ॥ 6 ॥
yadyapi apahatapāpmatvādayo bhedenaiva dharmā nirdiśyante,
tathāpi śabdavikalpajā eva ete ;
pāpmādinivṛttimātraṁ hi tatra gamyate ;
caitanyameva tu asya ātmanaḥ svarūpamiti tanmātreṇa svarūpeṇa abhiniṣpattiryuktā ;
tathā ca śrutiḥ ‘evaṁ vā are'yamātmānantaro'bāhyaḥ kṛtsnaḥ prajñānaghana eva’ (bṛ. u. 4 । 5 । 13) ityevaṁjātīyakā anugṛhītā bhaviṣyati ;
satyakāmatvādayastu yadyapi vastusvarūpeṇaiva dharmā ucyante —
satyāḥ kāmā asyeti,
tathāpi upādhisambandhādhīnatvātteṣāṁ na caitanyavat svarūpatvasambhavaḥ,
anekākāratvapratiṣedhāt ;
pratiṣiddhaṁ hi brahmaṇo'nekākāratvam ‘na sthānato'pi parasyobhayaliṅgam’ (bra. sū. 3 । 2 । 11) ityatra ।
ata eva ca jakṣaṇādisaṅkīrtanamapi duḥkhābhāvamātrābhiprāyaṁ stutyartham ‘
ātmaratiḥ’
ityādivat ।
na hi mukhyānyeva ratikrīḍāmithunāni ātmani śakyante varṇayitum ,
dvitīyaviṣayatvātteṣām ।
tasmānnirastāśeṣaprapañcena prasannena avyapadeśyena bodhātmanā abhiniṣpadyata ityauḍulomirācāryo manyate ॥ 6 ॥
evamapyupanyāsātpūrvabhāvādavirodhaṁ bādarāyaṇaḥ ॥ 7 ॥
evamapi pāramārthikacaitanyamātrasvarūpābhyupagame'pi vyavahārāpekṣayā pūrvasyāpi upanyāsādibhyo'vagatasya brāhmasya aiśvaryarūpasya apratyākhyānādavirodhaṁ bādarāyaṇa ācāryo manyate ॥ 7 ॥
saṅkalpādeva tu tacchruteḥ ॥ 8 ॥
hārdavidyāyāṁ śrūyate —
‘sa yadi pitṛlokakāmo bhavati saṅkalpādevāsya pitaraḥ samuttiṣṭhanti’ (chā. u. 8 । 2 । 1) ityādi ।
tatra saṁśayaḥ —
kiṁ saṅkalpa eva kevalaḥ pitrādisamutthāne hetuḥ,
uta nimittāntarasahita iti ।
tatra satyapi ‘
saṅkalpādeva’
iti śravaṇe lokavat nimittāntarāpekṣatā yuktā ;
yathā loke asmadādīnāṁ saṅkalpāt gamanādibhyaśca hetubhyaḥ pitrādisampattirbhavati evaṁ muktasyāpi syāt ;
evaṁ dṛṣṭaviparītaṁ na kalpitaṁ bhaviṣyati ; ‘
saṅkalpādeva’
iti tu rājña iva saṅkalpitārthasiddhikarīṁ sādhanāntarasāmagrīṁ sulabhāmapekṣya ucyate ;
na ca saṅkalpamātrasamutthānāḥ pitrādayaḥ manorathavijṛmbhitavat cañcalatvāt puṣkalaṁ bhogaṁ samarpayituṁ paryāptāḥ syuriti ।
evaṁ prāpte,
brūmaḥ —
saṅkalpādeva tu kevalāt pitrādisamutthānamiti ।
kutaḥ ?
tacchruteḥ ;
‘saṅkalpādevāsya pitaraḥ samuttiṣṭhanti’ (chā. u. 8 । 2 । 1) ityādikā hi śrutirnimittāntarāpekṣāyāṁ pīḍyeta ;
nimittāntaramapi tu yadi saṅkalpānuvidhāyyeva syāt ,
bhavatu ;
na tu prayatnāntarasampādyaṁ nimittāntaramiṣyate,
prāksampatteḥ vandhyasaṅkalpatvaprasaṅgāt ;
na ca śrutyavagamye'rthe lokavaditi sāmānyato dṛṣṭaṁ kramate ;
saṅkalpabalādeva ca eṣāṁ yāvatprayojanaṁ sthairyopapattiḥ,
prākṛtasaṅkalpavilakṣaṇatvānmuktasaṅkalpasya ॥ 8 ॥
ata eva cānanyādhipatiḥ ॥ 9 ॥
abhāvaṁ bādarirāha hyevam ॥ 10 ॥
bhāvaṁ jaiminirvikalpāmananāt ॥ 11 ॥
jaiministvācāryaḥ manovat śarīrasyāpi sendriyasya bhāvaṁ muktaṁ prati manyate ;
yataḥ ‘sa ekadhā bhavati tridhā bhavati’ (chā. u. 7 । 26 । 2) ityādinā anekadhābhāvavikalpamāmananti ।
na hi anekavidhatā vinā śarīrabhedena āñjasī syāt ।
yadyapi nirguṇāyāṁ bhūmavidyāyām ayamanekadhābhāvavikalpaḥ paṭhyate,
tathāpi vidyamānamevedaṁ saguṇāvasthāyām aiśvaryaṁ bhūmavidyāstutaye saṅkīrtyata ityataḥ saguṇavidyāphalabhāvena upatiṣṭhata ityucyate ॥ 11 ॥
dvādaśāhavadubhayavidhaṁ bādarāyaṇo'taḥ ॥ 12 ॥
bādarāyaṇaḥ punarācāryaḥ ata eva ubhayaliṅgaśrutidarśanāt ubhayavidhatvaṁ sādhu manyate — yadā saśarīratāṁ saṅkalpayati tadā saśarīro bhavati, yadā tu aśarīratāṁ tadā aśarīra iti ; satyasaṅkalpatvāt , saṅkalpavaicitryācca । dvādaśāhavat — yathā dvādaśāhaḥ satram ahīnaśca bhavati, ubhayaliṅgaśrutidarśanāt — evamidamapīti ॥ 12 ॥
tanvabhāve sandhyavadupapatteḥ ॥ 13 ॥
yadā tanoḥ sendriyasya śarīrasya abhāvaḥ tadā, yathā sandhye sthāne śarīrendriyaviṣayeṣvavidyamāneṣvapi upalabdhimātrā eva pitrādikāmā bhavanti, evaṁ mokṣe'pi syuḥ ; evaṁ hi etadupapadyate ॥ 13 ॥
bhāve jāgradvat ॥ 14 ॥
bhāve punaḥ tanoḥ, yathā jāgarite vidyamānā eva pitrādikāmā bhavanti, evaṁ muktasyāpyupapadyate ॥ 14 ॥
pradīpavadāveśastathā hi darśayati ॥ 15 ॥
‘bhāvaṁ jaiminirvikalpāmananāt’ (bra. sū. 4 । 4 । 11) ityatra saśarīratvaṁ muktasyoktam ;
tatra tridhābhāvādiṣu anekaśarīrasarge kiṁ nirātmakāni śarīrāṇi dāruyantravatsṛjyante,
kiṁ vā sātmakānyasmadādiśarīravat —
iti bhavati vīkṣā ।
tatra ca ātmamanasoḥ bhedānupapatteḥ ekena śarīreṇa yogāt itarāṇi śarīrāṇi nirātmakāni —
ityevaṁ prāpte,
pratipadyate —
pradīpavadāveśa iti ;
yathā pradīpa ekaḥ anekapradīpabhāvamāpadyate,
vikāraśaktiyogāt ,
evameko'pi san vidvān aiśvaryayogādanekabhāvamāpadya sarvāṇi śarīrāṇyāviśati ।
kutaḥ ?
tathā hi darśayati śāstramekasyānekabhāvam —
‘sa ekadhā bhavati tridhā bhavati pañcadhā saptadhā navadhā’ (chā. u. 7 । 26 । 2) ityādi ;
naitaddāruyantropamābhyupagame'vakalpate,
nāpi jīvāntarāveśe ;
na ca nirātmakānāṁ śarīrāṇāṁ pravṛttiḥ sambhavati ।
yattu ātmamanasorbhedānupapatteḥ anekaśarīrayogāsambhava iti —
naiṣa doṣaḥ ;
ekamanonuvartīni samanaskānyevāparāṇi śarīrāṇi satyasaṅkalpatvāt srakṣyati ;
sṛṣṭeṣu ca teṣu upādhibhedāt ātmano'pi bhedenādhiṣṭhātṛtvaṁ yokṣyate ;
eṣaiva ca yogaśāstreṣu yogināmanekaśarīrayogaprakriyā ॥ 15 ॥
svāpyayasampattyoranyatarāpekṣamāviṣkṛtaṁ hi ॥ 16 ॥
jagadvyāpāravarjaṁ prakaraṇādasannihitatvācca ॥ 17 ॥
ye saguṇabrahmopāsanāt sahaiva manasā īśvarasāyujyaṁ vrajanti,
kiṁ teṣāṁ niravagrahamaiśvaryaṁ bhavati,
āhosvitsāvagrahamiti saṁśayaḥ ।
kiṁ tāvatprāptam ?
niraṅkuśameva eṣāmaiśvaryaṁ bhavitumarhati,
‘āpnoti svārājyam’ (tai. u. 1 । 6 । 2) ‘sarve'smai devā balimāvahanti’ (tai. u. 1 । 5 । 3) ‘teṣāṁ sarveṣu lokeṣu kāmacāro bhavati’ (chā. u. 7 । 25 । 2) ityādiśrutibhya iti ।
evaṁ prāpte,
paṭhati —
jagadvyāpāravarjamiti ;
jagadutpattyādivyāpāraṁ varjayitvā anyat aṇimādyātmakamaiśvaryaṁ muktānāṁ bhavitumarhati,
jagadvyāpārastu nityasiddhasyaiva īśvarasya ।
kutaḥ ?
tasya tatra prakṛtatvāt ;
asannihitatvāccetareṣām ;
para eva hi īśvaro jagadvyāpāre'dhikṛtaḥ,
tameva prakṛtya utpattyādyupadeśāt ,
nityaśabdanibandhanatvācca ;
tadanveṣaṇavijijñāsanapūrvakaṁ tu itareṣāmaṇimādyaiśvaryaṁ śrūyate ;
tenāsannihitāste jagadvyāpāre ।
samanaskatvādeva ca eteṣāmanaikamatye,
kasyacitsthityabhiprāyaḥ kasyacitsaṁhārābhiprāya ityevaṁ virodho'pi kadācitsyāt ;
atha kasyacit saṅkalpamanu anyasya saṅkalpa ityavirodhaḥ samarthyeta,
tataḥ parameśvarākūtatantratvamevetareṣāmiti vyavatiṣṭhate ॥ 17 ॥
pratyakṣopadeśāditi cennādhikārikamaṇḍalasthokteḥ ॥ 18 ॥
atha yaduktam —
‘āpnoti svārājyam’ (tai. u. 1 । 6 । 2) ityādipratyakṣopadeśāt niravagrahamaiśvaryaṁ viduṣāṁ nyāyyamiti,
tatparihartavyam ;
atrocyate —
nāyaṁ doṣaḥ,
ādhikārikamaṇḍalasthokteḥ ।
ādhikāriko yaḥ savitṛmaṇḍalādiṣu viśeṣāyataneṣvavasthitaḥ para īśvaraḥ,
tadāyattaiva iyaṁ svārājyaprāptirucyate ;
yatkāraṇam anantaram ‘āpnoti manasaspatim’ (tai. u. 1 । 6 । 2) ityāha ;
yo hi sarvamanasāṁ patiḥ pūrvasiddha īśvaraḥ taṁ prāpnotītyetaduktaṁ bhavati ;
tadanusāreṇaiva ca anantaram ‘
vākpatiścakṣuṣpatiḥ ।
śrotrapatirvijñānapatiḥ’
ca bhavati ityāha ।
evamanyatrāpi yathāsambhavaṁ nityasiddheśvarāyattameva itareṣāmaiśvaryaṁ yojayitavyam ॥ 18 ॥
vikārāvarti ca tathā hi sthitimāha ॥ 19 ॥
vikārāvartyapi ca nityamuktaṁ pārameśvaraṁ rūpam ,
na kevalaṁ vikāramātragocaraṁ savitṛmaṇḍalādyadhiṣṭhānam ;
tathā hi asya dvirūpāṁ sthitimāha āmnāyaḥ —
‘tāvānasya mahimā tato jyāyāꣳśca pūruṣaḥ । pādo'sya sarvā bhūtāni tripādasyāmṛtaṁ divi’ (chā. u. 3 । 12 । 6) ityevamādiḥ ।
na ca tat nirvikāraṁ rūpam itarālambanāḥ prāpnuvantīti śakyaṁ vaktum atatkratutvātteṣām ।
ataśca yathaiva dvirūpe parameśvare nirguṇaṁ rūpamanavāpya saguṇa evāvatiṣṭhante,
evaṁ saguṇe'pi niravagrahamaiśvaryamanavāpya sāvagraha evāvatiṣṭhanta iti draṣṭavyam ॥ 19 ॥
darśayataścaivaṁ pratyakṣānumāne ॥ 20 ॥
bhogamātrasāmyaliṅgācca ॥ 21 ॥
itaśca na niraṅkuśaṁ vikārālambanānāmaiśvaryam ,
yasmāt bhogamātrameva eṣām anādisiddheneśvareṇa samānamiti śrūyate — ‘
tamāhāpo vai khalu mīyante loko'sau’
iti ‘
sa yathaitāṁ devatāꣳ sarvāṇi bhūtānyavantyevaꣳ haivaṁvidaꣳ sarvāṇi bhūtānyavanti’
‘teno etasyai devatāyai sāyujyaꣳ salokatāṁ jayati’ (bṛ. u. 1 । 5 । 23) ityādibhedavyapadeśaliṅgebhyaḥ ॥ 21 ॥
nanu evaṁ sati sātiśayatvādantavattvam aiśvaryasya syāt ; tataśca eṣāmāvṛttiḥ prasajyeta — ityataḥ uttaraṁ bhagavānbādarāyaṇa ācāryaḥ paṭhati —
anāvṛttiḥ śabdādanāvṛttiḥ śabdāt ॥ 22 ॥
iti śrīmatparamahaṁsaparivrājakācāryasya śrīgovindabhagavatpūjyapādaśiṣyasya
śrīmacchaṅkarabhagavataḥ kṛtau śārīrakamīmāṁsāsūtrabhāṣye
caturtho'dhyāyaḥ ॥
iti śrīmacchārīrakamīmāṁsāsūtrabhāṣyaṁ sampūrṇam ॥