samāptaṁ karmātmabhūtaprāṇaviṣayaṁ vijñānaṁ karma cānekaprakāram , yayorvikalpasamuccayānuṣṭhānāddakṣiṇottarābhyāṁ sṛtibhyāmāvṛttyanāvṛttī bhavataḥ । ata ūrdhvaṁ phalanirapekṣajñānakarmasamuccayānuṣṭhānātkṛtātmasaṁskārasya ucchinnātmajñānapratibandhakasya dvaitaviṣayadoṣadarśinaḥ nirjñātāśeṣabāhyaviṣayatvāt saṁsārabījamajñānamuccicchitsataḥ pratyagātmaviṣayajijñāsoḥ ‘keneṣitam . . . ’ ityātmasvarūpatattvavijñānāya ayamadhyāya ārabhyate । tena ca mṛtyupadamajñānamucchettavyam ; tattantro hi saṁsāro yataḥ । anadhigatatvādātmano yuktā tadadhigamāya tadviṣayā jijñāsā । karmaviṣaye cānuktistadvirodhitvāt । asya vijijñāsitavyasyātmatattvasya karmaviṣaye'vacanaṁ kasmāditi cet , ātmano hi yathāvadvijñānaṁ karmaṇā virudhyate । niratiśayabrahmasvarūpo hyātmā vijijñāpayiṣitaḥ,
‘tadeva brahma tvaṁ viddhi nedaṁ yadidam’ (ke. u. 1 । 4) ityādiśruteḥ । na hi svārājye'bhiṣikto brahmatvaṁ gamitaḥ kañcana namitumicchati । ato brahmāsmīti sambuddhau na karma kārayituṁ śakyate । na hyātmānamavāptārthaṁ brahma manyamānaḥ pravṛttiṁ prayojanavatīṁ paśyati । na ca niṣprayojanā pravṛttiḥ । ato virudhyata eva karmaṇā jñānam । ataḥ karmaviṣaye'nuktiḥ । vijñānaviśeṣaviṣayaiva jijñāsā । karmānārambha iti cet , na ; niṣkāmasya saṁskārārthatvāt । yadi hyātmavijñānena ātmāvidyāviṣayatvātparitityājayiṣitaṁ karma, tataḥ
‘prakṣālanāddhi paṅkasya dūrādasparśanaṁ varam’ ( ? ) ityanārambha eva karmaṇaḥ śreyān alpaphalatvāt āyāsabahulatvāt tattvajñānādevaṁ ca śreyaḥprāpteḥ iti cet , satyam etadavidyāviṣayaṁ karma alpaphalatvādidoṣavadbandharūpaṁ ca sakāmasya ;
‘kāmānyaḥ kāmayate’ (mu. u. 3 । 2 । 2) ‘iti nu kāmayamānaḥ’ (bṛ. u. 4 । 4 । 6) ityādiśrutibhyaḥ । na niṣkāmasya । tasya tu saṁskārārthānyeva karmāṇi bhavanti tannirvartakaprāṇavijñānasahitāni । ‘devayājī śreyānātmayājī vā’ityupakramya ‘ātmayājī tu karotīdaṁ me'nenāṅgaṁ saṁskriyate’ iti saṁskārārthameva karmāṇīti vājasaneyake ;
‘mahāyajñaiśca yajñaiśca brāhmīyaṁ kriyate tanuḥ । ’ (manu. 2 । 28)‘yajño dānaṁ tapaścaiva pāvanāni manīṣiṇām’ (bha. gī. 18 । 5) ityādismṛteśca । prāṇādivijñānaṁ ca kevalaṁ karmasamuccitaṁ vā sakāmasya prāṇātmaprāptyarthameva bhavati । niṣkāmasya tvātmajñānapratibandhakanirmṛṣṭyai bhavatyādarśanirmārjanavat । utpannātmavidyasya tvanārambhaḥ, nirarthakatvāt ।
‘karmaṇā badhyate janturvidyayā ca vimucyate । tasmātkarma na kurvanti yatayaḥ pāradarśinaḥ’ (mo. dha. 241_7) iti, kriyāpathaścaiva purastātsaṁnyāsaśca tayoḥ saṁnyāsa evātyarecayat iti,
‘tyāgenaike’ (tai. nā. 28) ‘nānyaḥ panthā vidyate’ (śve. u. 3 । 8) ityādiśrutibhyaśca । nyāyācca । upāyabhūtāni hi karmāṇi saṁskāradvāreṇa jñānasya । jñānena tvamṛtatvaprāptiḥ,
‘amṛtatvaṁ hi vindate’ (ke. u. 2 । 4) ‘vidyayā vindate'mṛtam’ (ke. u. 2 । 4) ityādiśrutismṛtibhyaśca । na hi nadyāḥ pārago nāvaṁ na muñcati yatheṣṭadeśagamanaṁ prati svātantrye sati । na hi svabhāvasiddhaṁ vastu siṣādhayiṣati sādhanaiḥ । svabhāvasiddhaścātmā । tathā nāpipayiṣitaḥ, ātmatve sati nityāptatvāt । nāpi vicikārayiṣitaḥ, ātmatve sati nityatvādavikāritvādaviṣayatvādamūrtatvācca ; śruteśca
‘na vardhate karmaṇā’ (bṛ. u. 4 । 4 । 23) ityādi ; smṛteśca
‘avikāryo'yamucyate’ (bha. gī. 2 । 25) iti । na ca sañciskīrṣitaḥ,
‘śuddhamapāpaviddham’ (ī. u. 8) ityādiśrutibhyaḥ । ananyatvācca । anyenānyatsaṁskriyate । na cātmano'nyabhūtā kriyāsti । na ca svenaivātmanā svamātmānaṁ sañciskīrṣet । na ca vastvantarādhānaṁ nityaprāptirvā vastvantarasya nityā । nityatvaṁ ceṣṭaṁ mokṣasya । ata utpannavidyasya karmārambho'nupapannaḥ । ato vyāvṛttabāhyabuddherātmavijñānāya ‘keneṣitam’ ityādyārambhaḥ ॥
keneṣitaṁ patati preṣitaṁ manaḥ kena prāṇaḥ prathamaḥ praiti yuktaḥ ।
keneṣitāṁ vācamimāṁ vadanti cakṣuḥśrotraṁ ka u devo yunakti ॥ 1 ॥
pravṛttiliṅgādviśeṣārthaḥ praśna upapannaḥ । rathādīnāṁ hi cetanāvadadhiṣṭhitānāṁ pravṛttirdṛṣṭā, na anadhiṣṭhitānām । manaādīnāṁ ca acetanānāṁ pravṛttirdṛśyate ; taddhi liṅgaṁ cetanāvato'dhiṣṭhāturastitve । karaṇāni hi manaādīni niyamena pravartante ; tannāsati cetanāvatyadhiṣṭhātaryupapadyate । tadviśeṣasya cānadhigamāccetanāvatyadhiṣṭhātṛsāmānye cādhigate viśeṣārthaḥ praśna upapadyate । keneṣitaṁ keneṣṭaṁ kasyecchāmātreṇa manaḥ patati gacchati, svaviṣaye niyamena vyāpriyata ityarthaḥ । manute'neneti vijñānanimittamantaḥkaraṇaṁ manaḥ । preṣitamivetyupamārthaḥ । na tviṣitapreṣitaśabdayorarthāviha sambhavataḥ । na hi śiṣyāniva manaādīni viṣayebhyaḥ preṣayatyātmā । viviktanityacitsvarūpatayā tu nimittamātraṁ pravṛttau nityacikitsādhiṣṭhātṛvat । prāṇa iti nāsikābhavaḥ prakaraṇāt । prathamatvaṁ ca kriyāyāḥ prāṇanimittatvāt । svato viṣayāvabhāsamātraṁ karaṇānāṁ pravṛttiḥ । calikriyā tu prāṇasyaiva manaādiṣu । tasmātprāthamyaṁ prāṇasya । praiti gacchati । yuktaḥ prayukta ityetat । vāco vacanaṁ kiṁnimittaṁ prāṇinām । cakṣuḥśrotrayośca ko devaḥ prayoktā । karaṇānāmadhiṣṭhātā cetanāvānyaḥ, sa kiṁviśeṣaṇa ityarthaḥ ॥
śrotrasya śrotraṁ manaso mano yadvāco ha vācaṁ sa u prāṇasya prāṇaḥ ।
cakṣuṣaścakṣuratimucya dhīrāḥ pretyāsmāllokādamṛtā bhavanti ॥ 2 ॥
‘śrotrasya śrotram’ ityādiprativacanaṁ nirviśeṣasya nimittatvārtham । vikriyādiviśeṣarahitasyātmano manaādipravṛttau nimittatvamityetat ‘śrotrasya śrotram’ ityādiprativacanasyārthaḥ, anugamāt । anugatāni hyasminnarthe'kṣarāṇi । katham ? śṛṇotyaneneti śrotram । tasya śabdāvabhāsakatvaṁ śrotratvam । śabdopalabdhṛrūpatayāvabhāsakatvaṁ na svataḥ śrotrasya ; acidrūpatvāt , ātmanaśca cidrūpatvāt । yacchrotrasyopalabdhṛtvenāvabhāsakatvaṁ tadātmanimittatvācchrotrasya śrotramityucyate । yathā kṣatrasya kṣatram , yathā vā udakasyauṣṇyamagninimittamiti dagdhurapyudakasya dagdhāgnirucyate udakamapi hyagnisaṁyogādagnirucyate, tadvadanityaṁ yatsaṁyogādupalabdhṛtvaṁ tatkaraṇaṁ śrotrādi । udakasyeva dagdhṛtvamanityaṁ hi tatra tat । yatra tu nityamupalabdhṛtvamagnāvivauṣṇyaṁ sa nityopalabdhisvarūpatvāt dagdhevopalabdhocyate । śrotrādiṣu śrotṛtvādyupalabdhiranityā, nityā cātmani । ataḥ śrotrasya śrotramityādyakṣarāṇāmarthānugamādupapadyate nirviśeṣasyopalabdhisvarūpasyātmano manaādipravṛttinimittatvamiti । manaādiṣvevaṁ yathoktam । vāco ha vācaṁ prāṇasya prāṇa iti vibhaktidvayam । sarvatraivaṁ hi draṣṭavyam । katham ? pṛṣṭatvāt svarūpanirdeśaḥ । prathamayaiva ca nirdeśaḥ । tasya ca jñeyatvātkarmatvamiti dvitīyā । ato vāco ha vācaṁ prāṇasya prāṇa ityasmātsarvatraiva vibhaktidvayam । yadetacchrotrādyupalabdhinimittaṁ śrotrasya śrotramityādilakṣaṇaṁ tat nityopalabdhisvarūpaṁ nirviśeṣamātmatattvaṁ buddhvā atimucya anavabodhanimittādhyāropitādbuddhyādilakṣaṇātsaṁsārānmokṣaṇaṁ kṛtvā dhīrāḥ dhīmantaḥ pretya asmāt lokāt śarīrāt pretya viyujya anyasminnapratisandhīyamāne nirnimittatvādamṛtā bhavanti । sati hyajñāne karmāṇi śarīrāntaraṁ pratisandadhate । ātmāvabodhe tu sarvakarmārambhanimittājñānaviparītavidyāgnivipluṣṭatvātkarmaṇāmiti anārambhe'mṛtā eva bhavanti । śarīrādisantānāvicchedapratisandhānādyapekṣayā adhyāropitamṛtyuviyogātpūrvamapyamṛtāḥ santo nityātmasvarūpatvādamṛtā bhavantītyupacaryate ॥
na tatra cakṣurgacchati na vāggacchati no manaḥ ।
na vidmo na vijānīmo yathaitadanuśiṣyāt ॥ 3 ॥
na tatra cakṣurgacchatītyukte'pi paryanuyoge heturapratipatteḥ । ‘śrotrasya śrotram’ ityevamādinokte'pyātmatattve apratipannatvātsūkṣmatvahetorvastunaḥ punaḥ punaḥ paryanuyuyukṣākāraṇamāha — na tatra cakṣurgacchatīti । tatra śrotrādyātmabhūte cakṣurādīni, vākcakṣuṣoḥ sarvendriyopalakṣaṇārthatvāt , na vijñānamutpādayanti । sukhādivattarhi gṛhyetāntaḥkaraṇena ata āha — no manaḥ, na sukhādivanmanaso viṣayastat , indriyāviṣayatvāt । na vidmo na vijānīmaḥ antaḥkaraṇena, yathā etat brahma manaādikaraṇajātam anuśiṣyāt anuśāsanaṁ kuryāt pravṛttinimittaṁ yathā bhavet , tathā aviṣayatvānna vidmo na vijānīmaḥ । athavā śrotrādīnāṁ śrotrādilakṣaṇaṁ brahma viśeṣeṇa darśayetyukta ācārya āha — na śakyate darśayitum । kasmāt ? na tatra cakṣurgacchatītyādi pūrvavatsarvam । atra tu viśeṣo yathaitadanuśiṣyāditi । yathaitat anuśiṣyāt pratipādayet anyo'pi śiṣyānito'nyena vidhinetyabhiprāyaḥ ॥
anyadeva tadviditādatho aviditādadhi ।
iti śuśruma pūrveṣāṁ ye nastadvyācacakṣire ॥ 4 ॥
sarvathāpi brahma bodhayetyukta ācārya āha ‘anyadeva tadviditādatho aviditādadhi’ ityāgamam । viditāviditābhyāmanyat yo hi jñātā sa eva saḥ, sarvātmakatvāt । ataḥ sarvātmano jñāturjñātrantarābhāvādviditādanyatvam ।
‘sa vetti vedyaṁ na ca tasyāsti vettā’ (śve. u. 3 । 19) iti ca mantravarṇāt ।
‘vijñātāramare kena vijānīyāt’ (bṛ. u. 2 । 4 । 14) iti ca vājasaneyake । api ca vyaktameva viditaṁ tasmādanyadityabhiprāyaḥ । yadviditaṁ vyaktaṁ tadanyaviṣayatvādalpaṁ savirodhaṁ tato'nityam ata evānekatvādaśuddham ata eva tadvilakṣaṇaṁ brahmeti siddham । astu tarhyaviditam । na, vijñānānapekṣatvāt । yaddhyaviditaṁ tadvijñānāpekṣam । aviditavijñānāya hi lokapravṛttiḥ । idaṁ tu vijñānānapekṣam । kasmāt ? vijñānasvarūpatvāt । na hi yasya yatsvarūpaṁ tattenānyato'pekṣyate । na ca svata eva vāpekṣā, anapekṣameva siddhatvāt । na hi pradīpaḥ svarūpābhivyaktau prakāśāntaramanyato'pekṣate, svato vā । yaddhyanapekṣaṁ tatsvata eva siddham , prakāśātmakatvāt । pradīpasyānyo'pekṣito'pyanarthakaḥ syāt , prakāśe viśeṣābhāvāt । na hi pradīpasya svarūpābhivyaktau pradīpaprakāśo'rthavān । na caivamātmano'nyatra vijñānamasti, yena svarūpavijñāne'pyapekṣyeta । virodha iti cet , na ; anyatvāt । svarūpavijñāne vijñānasvarūpatvādvijñānāntaraṁ nāpekṣata ityetadasat । dṛśyate hi viparītajñānamātmani samyagjñānaṁ ca — na jānāmyātmānamiti ca, śruteśca ।
‘tattvamasi’ (chā. u. 6 । 8 । 7) ‘ātmānamevāvet’ (bṛ. u. 1 । 4 । 10) ‘etaṁ vai tamātmānaṁ viditvā’ (bṛ. u. 3 । 5 । 1) iti ca sarvatra śrutiṣvātmavijñāne vijñānāntarāpekṣatvaṁ dṛśyate । tasmātpratyakṣaśrutivirodha iti cet , na । kasmāt ? anyo hi sa ātmā buddhyādikāryakaraṇasaṅghātātmābhimānasantānāvicchedalakṣaṇo'vivekātmako buddhyādyavabhāsapradhānaścakṣurādikaraṇo nityacitsvarūpātmāntaḥsāro yatrānityaṁ vijñānamavabhāsate । bauddhapratyayānāmāvirbhāvatirobhāvadharmakatvāttaddharmatayaiva vilakṣaṇamapi cāvabhāsate । antaḥkaraṇasya manaso'pi mano'ntargatatvāt sarvāntaraśruteḥ । antargatena nityavijñānasvarūpeṇa ākāśavadapracalitātmanā antargarbhabhūtena sa bāhyo buddhyātmā tadvilakṣaṇaḥ, anagnirivāgniḥ arcirbhirivāgneḥ pratyayairāvirbhāvatirobhāvadharmakairvijñānābhāsarūpairanityaiḥ anityavijñāna ātmā sukhī duḥkhī ityabhyupagato laukikaiḥ, ato'nyo nityavijñānasvarūpādātmanaḥ । tatra hi vijñānāpekṣā viparītajñānatvaṁ copapadyate, na punarnityavijñāne ।
‘tattvamasi’ (chā. u. 6 । 8 । 7) iti bodhopadeśo nopapadyata iti cet ,
‘ātmānamevāvet’ (bṛ. u. 1 । 4 । 10) ityevamādīni ca, nityabodhātmakatvāt । na hyādityo'nyena prakāśyate ; atastadarthabodhopadeśo'narthaka eveti cet , na ; lokādhyāropāpohārthatvāt । sarvātmani hi nityavijñāne buddhyādyanityadharmā lokairadhyāropitā ātmāvivekataḥ ; tadapohārtho bodhopadeśo bodhātmanaḥ । tatra ca bodhābodhau samañjasau । anyanimittatvādudaka ivauṣṇyamagninimittam । rātryahanī ivādityanimitte loke nityāvauṣṇyaprakāśāvagnyādityayoranyatra bhāvābhāvayoḥ sanimittatvādanityāvivopacaryete । dhakṣyatyagniḥ prakāśayiṣyati savitā iti tadvat । evaṁ ca sukhaduḥkhabandhamokṣādyadhyāropo lokasya tadapekṣya
‘tattvamasi’ (chā. u. 6 । 8 । 7) ‘ātmānamevāvet’ ityātmāvabodhopadeśinyaḥ śrutayaḥ kevalamadhyāropāpohārthāḥ । yathā savitāsau prakāśayatyātmānam iti tadvat bodhakartṛtvaṁ ca nityabodhātmani । tasmādanyadaviditāt । adhiśabdaścānyārthe । yadvā yaddhi yasyādhi tattato'nyatsāmarthyāt , yathādhi bhṛtyādīnāṁ rājā । avyaktamevāviditaṁ tato'nyadityarthaḥ । viditamaviditaṁ ca vyaktāvyakte kāryakāraṇatvena vikalpite, tābhyāmanyadbrahma vijñānasvarūpaṁ sarvaviśeṣapratyastamitamityayaṁ samudāyārthaḥ । ata evātmatvānna heya upādeyo vā । anyaddhyanyena heyamupādeyaṁ vā’ na tenaiva tadyasya kasyacidgheyamupādeyaṁ vā bhavati । ātmā ca brahma sarvāntaratvādaviṣayaḥ । ato'nyasyāpi na heyamupādeyaṁ vā । anyābhāvācca । iti śuśruma pūrveṣāmityāgamopadeśaḥ । vyācacakṣire ityasvātantryaṁ tarkapratiṣedhārtham । ye naḥ tat brahma uktavantaḥ te tamevāgamaṁ brahmapratipādakaṁ vyākhyātavantaḥ, na punaḥ svabuddhiprabhaveṇa tarkeṇoktavanta iti tasyaiva draḍhimne āgamapāramparyāvicchedaṁ darśayati vidyāstutaye । tarkastvanavasthito bhrānto'pi bhavatīti ॥
yadvācānabhyuditaṁ yena vāgabhyudyate ।
tadeva brahma tvaṁ viddhi nedaṁ yadidamupāsate ॥ 5 ॥
yadvāceti mantrānuvādo dṛḍhapratītyai । ‘anyadeva tadviditāt’ iti yo'yamāgamārtho brāhmaṇoktaḥ asyaiva draḍhimne ime mantrāḥ yadvācā ityādayaḥ paṭhyante । yat brahma vācā śabdena anabhyuditam anabhyuktam , aprakāśitamityetat । yena vāgabhyudyata iti vākprakāśahetutvoktiḥ । yena prakāśyata iti vāco'bhidhānasya abhidheyaprakāśakatvasya hetutvamucyate brahmaṇaḥ । uktaṁ ca
‘keneṣitāṁ vācamimāṁ vadanti’ (ke. u. 1 । 1) ‘yadvāco ha vācam’ (ke. u. 1 । 2) iti । tadeva brahma tvaṁ viddhi ityaviṣayatvena brahmaṇa ātmanyavasthāpanārtha āmnāyaḥ । yadvācānabhyuditaṁ vākprakāśanimittaṁ ceti brahmaṇo'viṣayatvena vastvantarajighṛkṣāṁ nivartya svātmanyevāvasthāpayatyāmnāyaḥ tadeva brahma tvaṁ viddhi iti ; yatnata uparamayati nedamityupāsyapratiṣedhācca ॥
yanmanasā na manute yenāhurmano matam ।
tadeva brahma tvaṁ viddhi nedaṁ yadidamupāsate ॥ 6 ॥
yaccakṣuṣā na paśyati yena cakṣūṁṣi paśyati ।
tadeva brahma tvaṁ viddhi nedaṁ yadidamupāsate ॥ 7 ॥
yacchrotreṇa na śṛṇoti yena śrotramidaṁ śrutam ।
tadeva brahma tvaṁ viddhi nedaṁ yadidamupāsate ॥ 8 ॥
yatprāṇena na prāṇiti yena prāṇaḥ praṇīyate ।
tadeva brahma tvaṁ viddhi nedaṁ yadidamupāsate ॥ 9 ॥
iti prathamakhaṇḍabhāṣyam ॥