Journal of Fukuoka Institute for Indological Studies No, 1 (2014). p. 1-36 Ajitā on Adhyāya 2 of the Tantravārttika From Jaiminisūtra 2. 2. 22 to 2. 4. 26 Kunio HARIKAI Preface From 1983 on I have been working on making public the text of the Ajitā, which is one among some commentaries on the Tantravārttika of Kumārila Bhaṭṭa 1). The Ajitā commentary is written by Paritoṣamiśra (ca. 12 th century), which has been partly published in India 2) and in the Acta Eruditiorum from1983 (No.1) to 1993 (No.12) of the Saga Medical School by myself. The text has been published from the beginning (on JS. 1. 2. 1) up to the JS. 2. 4 3), and all of the Adhyāya 3 left unpublished. Although the part contained in this installment was once published in India, i.e. from Ganganatha Jha Sanskrit Research Institute Allahabad in 1990, it contains quite a few of errors 4) due either to misreading of the Mss. by the editors or printing mistakes. So it will be worthwhile publishing new edition thereof by myself for the scholars so as to become accessible to a more reliable text. It may contribute to a better and profound understanding of the Tantravārttika specifically as there had existed one only commentary published, i.e. Nyāyasudhā by Someśvara 5). Manuscripts utilized Manuscripts I utilized for this publication are following two. 1) Mss. preserved in the Library of the Bhandarkar Oriental Research Institute, Poona, No. 734 of 1891-95; This Mss. is written in devanāgarī script by perhaps two scribes. There are no indications in this Mss. from which we can guess the date of this Mss. written down. Each folio consists of 14 lines, each line having about 65 letters. This Mss. is indicated as BORI in this installment. Folios published in this installment are from the 31B line 2 to 48B line 2. 2) Mss. preserved in the Library of The Ganganatha Jha Kendriya Sanskrit Vidyapitha, Allahabad, Serial No. 3123 6). This Mss. is also written in devanāgarī script by perhaps two scribes. According to the Mss. Catalogue the size of each page is 20.5 16.5 cm. Each page consists of 19 lines, each line having about 22 letters. There are also no indications in this Mss. on the date of the Mss. This Mss. is indicated as J in this installment. Pages made public here are from the page 159 line17 to the page 232 line 19. Regretfully, however, Mss. used for this installment have not been kept in good conditions. To be specific, there are in the Mss. some letters difficult to be deciphered 1
due either to photocopy conditions or clumsy ways in writing devanāgarī script of some scribe. Editorial Notes Variant readings are indicated in the parenthesis. Quotation of Tantravārttika text is indicated by the italic character. The interrogation mark is followed after some undecipherable letters. Either (lack:j) or (lack:bori) means the word or phrase preceding this mark lacks in J Mss. or BORI Mss. respectively. When Mss. quote a different reading of Tantravārttika from that of PT, the editor showed in the parenthesis immediately following it the reading of the printed text thereof. Notes 1) Vijayā, the Commentary on Ajitā (7), Acta Eruditorum No.20, 2001, pp. 2-3, in which the editor showed a table of number and pages of the Acta Eruditiorum, where Ajitā and subcommentary Vijayā made public. 2) Editions of the Ajitā in India: Ajitā (Part 1 & 2), Ganganatha Jha Kendriya Sanskrit Vidyapitha No.23, 1988 & 1990, Allahabad. The present edition of mine corresponds to the Part 2 of India edition from p.208 line 2(from bottom) to the last page thereof. 3) Ajitā and Vijayā on the First Seven Adhikaraṇas of Jaiminisūtra Adhyāya 2 Pāda 2 (Mīmāṃsāsūtra 2. 2. 1-21), Acta Eruditiorum No.12 (1993), pp. 47-103. 4) On errors in the Ajitā text of the Allahabad edition, see Acta Eruditiorum Vol. 12(1993) pp.48-51. 5) Concerning to commentaries of the Tantravārttika see Sanskrit Text of the Ajitā (3), Acta Eruditiorum, No. 3(1985), pp.1-7. 6) Descriptive Catalogue of Sanscrit Manuscripts in Ganganatha Jha Research Institute Allahabad 1967, edited by Mahāmahopādhyāya Umesha Mishra. p.570. # Acta Eruditiorum Saga Medical School (Saga Japan), No. 1-20, 1983-2001 are to be accessible from following procedures: Repository of Saga University 佐賀大学機関 リポジトリ > Faculty of Medicine 医学部 > General Education 一般教育. Abbreviations A: Mīmāṃsādarśana, Anandāśrama Sanskrit Series No.97, Poona 1929. A : Mīmāṃsādarśana, Anandāśrama Sanskrit Series No.97, part 2, Poona 1970. (The second edition) 2
BORI: Manuscript of Ajitā preserved in the Library of the Bhandarkar Oriental Research Institute J: Manuscript of Ajitā preserved in the Library of The Ganganatha Jha Kendriya Sanskrit Vidyapitha JS: Jaiminisūtra (= Mīmāṃsāsūtra) PT: Printed Texts of the Tantravārttika, e.g. Anandāśrama Sanskrit Series edition 1929 and 1970 (2 nd edition). ŚBh: Śābarabhāṣya TV: Tantravārttika Ajitā Adhyāya 2, Pāda 2, Adhikaraṇa 8: Saṃjñādhikaraṇamṃ JS. 2. 2. 22: saṃjñā cotpattisaṃyogāt.(siddhānta)ṃ bahuvicāratvād(a.528;a.88) iti. lokad ṣṭir eṣā. avaśyakāryam alpaṃ nirvartyaṃ bahvāyāsam ārabhante. hetuś ca k tak tyāntareṇetarānākṣiptacittena tacchakyakaraṇam. atha vā tadvarjam itarat k taṃ bhaved anyathā sarvam eva ciram ak taṃ bhaved iti. athaiṣa jyotir ityādiṣu(a.528;a.88) iti. pañcamyantānām eṣāṃ pūrvapakṣāvasānābhihitenābheda ity anena sādhyenānvayaḥ. na ca guṇaphalasaṃbandhapara ityādīnāṃ hetusvarūpavyutpādanāt tasmād ityante tacchabdaparām ṣṭānāṃ tenaiva sādhyenānvaya iti. na ca kratūnām(a.528;a.88) iti. avagatakratūnām ānupūrvyaṃ pāṭhakramād āśaṅkyāṃsaṃbandhān nirākariṣyati. ye hy ekaprayojanasaṃbaddhā ekaprayogavacanapratipāditayaugapadyās teṣāṃ sāmarthyād āpatan kramaḥ pāṭhena niyamyate. na ca kratūnām ekaprayojanasaṃbandho stīti. na ca dhātvartha (A.528;A.88) iti. yathā dhātvartho yajata ity ato dhātor ākhyātasthād bhāvanopaśliṣṭaḥ pratīyamāno homabhāvanātaḥ svabhāvanāṃ bhinatti. naivaṃ nāmno vasīyamāno yena tasyā bhāvanāyā bhedasiddhiḥ syāt. atha vā dhātvarthabhedasiddhir api na syād yato yathā yajiśabdavikalpopaśliṣṭo devatoddeśatyāgātmako rthaḥ juhotivikalpopaśliṣṭāt prakṣepāvasānād anyatayā pratīyate. naivaṃ nāmavikalpośliṣṭo rtharūpaviśeṣaḥ. sañjñimātrāpekṣaṇād iti. phalasaṃbandho pi(a.528;a.89) iti. nedaṃ sañjñādūṣaṇasyopayujyate kiṃ tu taddūṣa- ṇenābhedapratijñāyā iti. gośabde(a.529;a.90) iti. jyotiṣtomāvayavāśaṅkārahitasaṃjñodāharanaṃ siddhasaṃjñāntaratvasya sukhaṃ bhedakatvaṃ pratipādyata iti. saṃjñā nadīvyavacchinna(a.529;a.90) iti. saṃjñāviṣayārthāntarākāṅkṣāyāṃ nipatan yajirnānapekṣitapratipādanaṃ pūrvaṃ gacchati. pūrvo pi vicchinnānusandhāno naitad viṣayatāṃ gantuṃ śakta iti. prathamoccaritatvād(a.530;a.90) iti. yatra prathamoccaritā saṃjñā tatra tasya bhedaktvābhedakatvasandhehe pareṇābhedakatva ukte saṃjñā punaḥṣrutir neyam ity abhidhānam aphalam. yadi hi saṃjñā na bhedaketi sāmānyenoktaṃ syāt tadā punaḥ 3
śrūyamāṇā sau na bhedikā. na ceyaṃ tathety ucyeta. yadā tu punaḥ śrutāv eva bhedakatvaṃ dūṣitaṃ tadā tad evoddhāraṇīyam. tasmād evaṃ vyākhyeyaṃ bhāṣyam. āsāṃ saṃjñānām imāḥ śrutayo nārthasyotpattiśrutyavabodhe tasya punaḥśrutayaḥ kiṃ tv etā evārthasya prathamaśrutaya iti. prastūyamāna(cf.a.529;a.89) iti. jyotiṣṭomaprakaraṇānurodhena yajes tadviṣayatvāt saṃjñādīnāṃ tatsaṃbandhitvam atha eṣa jyotir iti prastutāpekṣitaviśeṣakarmāntaraviṣayatvāt tu yajes tatsaṃbandhitvaṃ saṃjñādīnām eṣāṃ padānām ekavākyatvād iti. atha vāpy athaiṣa jyotir ity asyaiva svayaṃ prastūyamānakarmaviṣayatvam etadvākyasāmarthyāt. tataś ca guṇādīnām api saṃjñaikavākyatāṃ gatānām itaratra tu prakaraṇād iti. na hi kanvarathantara(a.531;a.91) iti. rathantaraṃ bhavatīty atra naikadeśagrahaṇena kanvarathantarasaṃjñaṃ sāmaprāptam iti vidhīyate. kiṃ tu rathantarasaṃjñābhidheyam eva prāptam api vikalpena niyamyata iti. Adhyāya 2, Pāda 2, Adhikaraṇa 9: Guṇādhikaraṇam JS. 2. 2. 23: guṇaś cāpūrvasaṃyoge vākyayoḥ samatvāt.(siddhānta) paurṇamāsyadhikaraṇa(a.531;a.92) iti. yady apy etadadhikaraṇaviṣayo py ayam arthaḥ pūrvakarmāsaṃbhavena bhedasya samānatvāt. tathāpy asaṃbhavo dvedhā. tatrānavaruddhe pi pūrvakarmaṇi vidhāyakasya svataḥ śakter asaṃbhavaḥ tatropapāditaḥ (Mss.:-opāditaḥ). avarodhād asaṃbhavam upapādayitum ekaguṇavidhānam ihodāh tam iti. tac ca karmeha pratīyate. ata ihaiva karmaṇi vājinam(cf.a.532;a 93) iti. atha vā vājiśabdāt pūrvapratītaiva devatā karma ca pratīyate. vājinam eveha karmaṇy adhikaṃ pratīyata iti. nanu kathaṃ samudāya prasiddhyatikrameṇetarāśrayaṇam ata āha vājino nāma(a.532;a.93) iti. nākasado hīndrādayo devatā nāśvā iti. yāgenānuraktā(a.532;a.93) iti. tathā pūrvaṃ pratīteḥ. atha vā vājiśabdopātto vājānvayas taṃ yāgam antarbhāvyeti. samuccayo vā (A.532;A.93) iti. asyālambanaṃ vājiśabdopāttasyāparityaktāmikṣānvayasyaiva yāgasya vājinānvayo yam iti. saty api cotpattivākya(a.532;a.93) iti. vikalpam aṅgīk tyaitad ucyate. nanu vājiśabda āmikṣāvantam evopanayati yāgaṃ na niś ṣṭam ata āha vājiśabdo pi (A.532;A.93) iti. saṃpradānavācinā vājiśabdena kārakayor asambandhāt pradeyasaṃbandhayogyaṃ pradānaṃ lakṣyate. vājibhyo tad dānaṃ tasmin dānam ity evaṃ śuddham eva karmāsya pratipādyaṃ na viśiṣṭam iti. sa eva vyavahārakṣama(a.534;a.95) iti. viśvedevā devatā yasya yaduddeśavyavahāre saṃpradeyatāṃ kṣamate so rthas taddhitasya viśeṣaś ca yathā na dravyamātram iti. tataś cāntarṇītasaṃbandha(a.534;a.95) iti. yady apy abhidheyo dravyaviśeṣo na tāvan pratīyate tathāpy etat taddevatyaṃ dravyam iti taddhitena nirvartitaṃ tat kim ity apekṣyamāṇaṃ padāntarāt tatsvarūpam eva kevalaṃ pratipadyate. na tasya taddevatyatvaṃ pūrvam evābhidhānāvagatatvāt. viśeṣopanayapūrvikāpi tasya devatānvayapratītir bhavantī taddhitārthābhidhānād eva bhavati. na vākya iva pratītapadārthadvayasyābhihitasaṃbandhakalpanā samabhivyāhāropapattaye bhavatīti. nanv 4
evam api saṃbandhasyānaṅgīk tābhidhānasya kathaṃ śrautatvam ata āha yadā tāvad (A.534;A.95) iti. yadi śrutyaiva dravyasaṃbandha ukto nirviṣayam eva vākyaṃ syād ato vākyasāphalyam aṅgīkurvato nāsya śrautatvam ity āśaṅkānavatārāya saṃbandhaśrautatvābhidhānasya vākyam evānyaparihārāyāha tenaitau dvāu(a.534;a.95) iti. nanu pratītayor iva padārthayor ekavyaktisamavāyalakṣaṇasaṃbandhātirekāt sāmānādhikaraṇyaṃ nīlotpalādisūpalabdhaṃ tac ced aṅgīkriyate naikārthatā syād ity āśaṅkya yād am ekārthatābhidhānena sāmānādhikaraṇyam āśritaṃ tad vyaktīkaroti ataś ca naivātra(a.534;a.96) iti. api ca (A.535;A.96) iti smaraṇam apy evam iti. saṃpraty aṅgīk tyāpi vākyalakṣaṇaviśeṣābhāvam āmikṣāsaṃbandasya balavattvaṃ pratijānānas tasya bhāṣyānumatim āha śrutyarthaḥ saṃnik ṣṭatvam(a.535;a.97) iti. bhāṣye śrutiśabdasyārthaḥ pratipādyaṃ prameyaṃ saṃnik ṣṭatvaṃ tad dhi balavattvopayoginas svarūpam evaṃ vākyaśabdārtho viprak ṣṭatādaurbalyopayogāt. atha vā śrutyartho yam iti. apratīte rūpavati rūpapradhāno yaṃ śabdas tenaivaṃ saṃbandhaḥ śrutyartha iti. ko yaṃ bhāvaḥ saṃnik ṣṭatvam iti. parasvatvāpādanāsaṃbhavād iti. na hy aśvānām api pratigrahītatvaṃ saṃbhavati vaiyadhikaraṇyād iti. sāmānādhikaraṇyaṃ hi bhinnaprav ttinimittayoḥ svaviṣayānatilaṅghane naikaparatayā bhavatītarat tu svaviṣayānvitapadārthāntaraparatayā. ṣeyam anvayapratītiḥ paraviṣayapratīter upari bhavantī viprakarṣam āpādayatīti. mā bhūd dhiraṇyamātreyāya(a.536;a.98) iti. tatra ko doṣaḥ prasiddhivirodhaḥ. na hy asau devateti prasiddha iti. yadi ca devatā (A.536;A.98) iti yadi devatā pratigrahṇīyāt tadavasāna eva tyāgo yāgaḥ syān. na tadā dānād bhidyeteti. taduddeśa(a.536;a.98) iti. viśeṣaṇapradhānam etat tacchabdavācyoddeśakarmatālakṣaṇīyety artho yato devatālakṣaṇīyeti pratijñāvyutpādanam iti. nanu pratigrahād aiśvaryaṃ bhavaty atas tadabhāve devatāyāḥ kathaṃ tad ata āha tādātmyaprasiddher(a.536;a.98)iti. aiśvaryeṇāpi devatātvaṃ lakṣyam uddeśakarmatayaiva yāgaṃ prati. pratītasaṃbandhaś ca lakṣayati na vastusaṃbaddhabhāji gamanam ivājyāni. prasiddhaṃ ca mantrārthavādalokeṣu prāptaṃ dravyaṃ praty aiśvaryātmanā devatātvam. ato devatātvapratipattiparatayā caturthyā svārthāvinābhūtam aiśvaryaṃ lakṣyata iti. yogyasyāyogyasya vā(a.537;a.100) iti. anyatra devatātvena pratīter(j:pratītayor) avagatayogyatvasyāgnyāder anavagatasya vā yogyatveneti. saṃskāryatve hi(a.538;a.100: saṃskāryatve ca) iti. niḥprayojanasya saṃskāro niḥprayojanaḥ syāt. tena prayojanavat prak taparigrahaḥ. guṇabhūtasya tu tad eva prayojanaṃ yatra viniyujyate. karma ca pradhānatvāt svayam eva prayojanaṃ na tu dravyasya prayojanavattvam apekṣate. athāpy asāv uprayuktasaṃskāras tathāpy apekṣitapratipatter ākīrṇakarasya vājinasyaiva nārādupakāriṇyā devatāyā ity āha kāmaṃ vā(a.538;a.100)iti. sarve g hītā(a.538;a.101: sarve saṃg hītā) iti. bahuvacanaśrutyetyādinā vakṣyamāṇo bhiprāyo sya iti. na ca lakṣaṇāyāṃ kāraṇam astīty āha vājiśabda evātra(a.538;a.101) iti. 5
Adhyāya 2, Pāda 2, Adhikaraṇa 10: Guṇapratyudāharaṇādhikaraṇam JS. 2. 2. 24: aguṇe tu karmaśabde guṇas tatra pratīyeta.(siddhanta) pratyudāharaṇasūtram(a.539;a.102) iti. Adhyāya 2, Pāda 2, Adhikaraṇa 11: Indriyakāmādhikaraṇam JS. 2. 2. 25: phalaśrutes tu karma syāt phalasya karmayogitvāt.(pūrvapakṣa) apūrvasaṃyoga ity asya yadā tv adhikaraṇāntaratvaṃ tadā dadhitaṇḍulādayo guṇāḥ kim ekasmin karmaṇi vikalpabhayād aniviśamānāḥ karmāntarāṇi kalpyanty utānapekṣitaparasparāḥ karmotpattimātrāpekṣiṇas tām anavaruddhām utpattivākyāl labdhvā tasyāṃ guṇavidhānenāvasitavyāpārā na paścād ālocitavikalpaparijihīrṣayā parāv tya karmāntaravidhānam utsahante karum ity atra vicāryate. vicāritaṃ cāghārāgnihotre kim ākhyātam avidhāya karmaguṇavidhānāyāparyāptaṃ sarvatra saguṇam aguṇaṃ vā karmaiva vidhatte. atha vā kevalaguṇavidhānāyāpi paryāptaṃ yena karmaṇo nyataḥ prāptau guṇam eva vidhatta iti. tad ihāguṇaś ca(a.539;a.102) iti. saguṇe pi karmaśabde yady api kāmyasya balavattvāc chakyo vidhir bhaviṣyati. sandehotthānaṃ hy evam asambhavaḥ karmaphalasaṃbandhāt. aguṇe tu karmaśabde(js. 2. 2. 24) iti sūtrād ekajñānam anekārthopādānāt tadasaṃbhavāśaṅkā. tatra yady asaṃbhava eva tadā pūrvajñānabādhaḥ kathaṃcit sambhāve bādhaḥ. saṃbhavaś ca guṇaphalasaṃbandhāt asaṃbhavaḥ karmaphalasaṃbandhāt. tenedaṃ vicāryate kim iha homāt phalam uta guṇād iti. tadanuguṇam(a.540;a.103) iti. yasya bhedābhedau prayojanavattvena vicāryatvāl lakṣaṇānupraveṣinau tadudāharaṇaṃ bhedābhedalakṣaṇānuguṇam iti. yadi ca tadvataḥ(a.540;a.103) iti. praṇayed iti. svābhāvyān(j:bhāvyāt) praṇetavyāśrayaṃ tadalābhād aparyavasyat prak tābhir adbhir nirūpitakratuprayojanābhir nirākāṅkṣībhavati. tataś ca padakarmavat tāsām aprayojakaṃ praṇayanaṃ kratuprayoginiveṣi bhavati. tenaiva ca prasaṅgāt kratusiddheḥ kratvarthaṃ praṇayanaṃ nivartate. tena tād g evānuṣṭhānam iti. guṇādīnāṃ tv asaṃbandhād(a.541;a.104) iti. nairapekṣyād asaṃbandhe saty ekāntaritādīnāṃ vyavadhir api syāt. yena punaḥ satyām api kasyacid apekṣāyām asaṃbandha iti. ekasya tūbhayatve(a.541;a.104: JS.4.3.5) iti. dadhi puruṣārtham eva dadhnā juhotīty avadh tahomāśrayasyendriyakāmavākyena phale vidhānāt. apekṣite hi dadhnaḥ phale vidhis tasyānyato homasaṃbandham. homasaṃbandhotpattiś ca prayojanasaṃbandham ity āśaṅkyedam uktam. asaṃbaddhavyavāyāt tāvan nānyonyasaṃbandhaḥ. na cāpekṣā. na hi phalavaddhomanirv ttinirākāṅkṣasya prayojanāntarākāṅkṣā dadhihomasaṃbandhavidheḥ. nāpi lokasiddhasya dadhnaḥ svarūpotpattaye prakaraṇalabhyāśrayalābhāya vākyāntaram indriyakāmavākyenāpekṣyate. tasmād dadhnaḥ kratvarthapuruṣārtharūpatve vākyadravyagataṃ saṃyogap thaktvaṃ kāraṇam iti. tathā sati tad eva(a.541;a 105) iti. yadi vastuto homālocanaṃ tadānekadravyako sau naikadravyaka ity uktam. ato yād g dadhi vākye pratīyata iti vaktavyaṃ tataś ca tad evāpatitam iti. athocyate na dadhi vidhāsyāmo 6
vākyāntaravihitasyaiva tu vaikalpikasya niyamamātraṃ kariṣyāma iti. tad etad aṅgīk tavākyabhedena vākyāntarāprāptadadhividhānapakṣeṇa tulyam ubhayatra niyamavidhitvāviśeṣād ity āha yathaiva cārthād anekadravyatvam(a.542; A 105: ānekadravyakatve) iti. phalaṃ hi śrutam etasmin(a.542;a 106) iti. anena karmānuvādena guṇavidhir nety āveditam. vidhīyatāṃ tarhi guṇa eva phale(lack:j) tad api nety āha karmatas tac ca(a.542;a.106) iti. atrottaropapādanaṃ bhāvārthādhikaraṇe pūrvasya na karmaṇi guṇa iti. atha sād ṣyadvāreṇa(a.543;a.107) iti. yasya matam upamānaṃ prasiddhadharmānvayena prav ttam aprasiddhadharmānvaye pramāṇam iti. tadabhiprāyeṇedam ucyate. svayaṃ tu pratiṣetsyaty etan na sāsnāgugatir d ṣṭetyādineti. pratisādhanābhidhānena(a.544;a.109) iti. yadi karmaṇaḥ phaladarśanāt tad atra phalavad dravyād api darśanād dravyam api phalavat syād ity aṅgīk tānaikāntikatvapratisādhanopanyāsenāniṣṭāpādanam. paroktasya hetor anaikāntikatvaṃ kevalam upayujyate. tenoktam anaikāntikī karoti(a.545;a.109) iti. ghaṭādiphalaṃ d ṣṭam(a.545;a.109) iti. anupayukta evābhidhāne viśeṣaṇasyoparate karmaṇīty asya phalaṃ darśayati. uparatagrahaṇaṃ ca(a.545;a 109) iti. evaṃ saṃyogād uparate karmaṇi phalaṃ na karmaṇaḥ kiṃ tu(lack:j) dravyād eva d ṣṭam iti siddham. asyā(lack:j)bhidhānasyedānīm upayogam āha tena bravīti indriyakāmavākye(a.545;a.109) iti. dravyam api phalavat syād ity asya vivaraṇam etad iti. evaṃ samanantaraphalatvam iti. evaṃ d ṣṭaphalatvam(a.545; A.109) iti. karmaṇo nirapekṣasya saṃyogavibhāgāv abhighātādyapekṣasya vegākhyaḥ saṃskāraḥ. vrīhyādiphalavādinaś cāvayavasaṃyogāpekṣasyāvayavidravyam ity ānantaryam anativ ttam. ata eva pramāṇāntaragocaraḥ phalaṃ d ṣṭaṃ nātyantavyavahitakālaṃ yathād ṣṭopāyavikalaṃ tena d ṣṭaṃ phalam ata eva aprāpte (vā) śāstram arthavad(js.6.2.18) ity aśabdagamyam avayavasaṃyogādyapekṣatvāc ca karmaṇas tadārabdhaṃ vrīhyādy eva hetuḥ sādhayatīti. na vayaṃ vastusāmarthyam(a.545;a.110) iti. prāsaṅgikatvābhiprāye pi pūrvagranthe tadapratipattyā vastusāmarthyam ayam āheti manyamānasyedam uttaraṃ na brūmaḥ(a.546.a.110) iti. tena pakṣadvaya(lack:j)sādhāraṇam idaṃ vyākhyānam iti. tvatpakṣasiddhir(a.546;a.110) iti. JS. 2. 2. 26: atulyatvāt tu vākyayor guṇe tasya pratīyeta.(siddhānta) guṇaphalasaṃbandha ity asya iti. ākāṅkṣitadhātvarthānuvādāyām(a.547;a.111) iti. atra yadi dhātvarthānuvādābhidhānāt tasyaivābhedo na bhāvanāyāḥ katham akarmāntaratā kathaṃ vā pūrvabhāvanādvāreṇa nānekasaṃbandhavidhiḥ. atha bhāvanāyā pi kathaṃ(lack:j) phalasādhanabhede tasyās tattvam. tad ucyate yathā nityakāmyacodanayoḥ phalabhede tadupādhivyāpāravaicitrye py utpattivākyavijñātarūpānusyūteḥ pratyabhijñāsiddhatvād abhedavyavahāra evam anyatrāpi. tathā hi agnihotraṃ juhotīti homaviśeṣānavacchedenaitad vākyaviṣayīk tatvena vyāpāranirūpaṇam indriyakāmavākye pi dadhyatirekaṃ tasyaivākhyātārthasyopādāya phalātireka upādīyate. tena na pratyabhijñānabhaṅgo na ca dhātvarthasya bhāvanānirūpitakaraṇatvam aṅgam. padaśrutyavagatena karmakaraṇādisādhāraṇānvayena 7
tadavacchedāt. kathaṃ tarhīdaṃ vakṣyate dadhīndriyaviśiṣṭāṃ bhāvanāṃ vidhātum iti. kathaṃ ca prāptāyāṃ bhāvanāyāṃ phalakaraṇābhyāṃ saṃbandhadvayasya pratipādanam iti ced bhaviṣyaty asyādhikaraṇasamāptau parihāraḥ phaloparāgeṇa vidhir iti. bhāvanābhedas tv evaṃ samarthanīyaḥ dhātvarthamātre karmaśabdaḥ. anekārthavidhyaśaktiś ca na bhāvanāviśeṣaṇatvaṃ sarveṣām aviśeṣeṇa karaṇatvāpatteḥ. tena karaṇoddeśenetaravidhiḥ. tatra ca vidhyāv ttivairūpye syātām iti. nanu śrutyā homasaṃbaddham eṣa puruṣaprayatnaṃ vadati(śbh.a.112) iti bhāṣyaṃ tatra karotyarthamātrasyākhyātapratyayābhidheyatve yatpuruṣaprayatnasya tadviṣayatvam ucyate. tatra kāraṇam āha puruṣaprayatnaś ca(a.547;a.112) iti. pravartyavyāpāraviṣayo vidhiḥ puruṣaś ca pravartyas tena vidhyanubandhāt puruṣeṇa viśeṣaṇaṃ tadvyāpāraś ca prayatna eva bhavatīti prayatnaśabdoccāraṇam. atra ca prayatnasya prādhānyād ātmano bhūtaparisyando pi tanmūlaḥ prayatna ity upalakṣita iti. prakaraṇaprāpte pi hotra(lack:bori)home tadanuvādo bhaven na dadhisaṃbandhasya. tataś ca(lack:j) tasya phalasaṃbandhasya ca vidhānād vākyabhedaṃ paśyann āha dadhisaṃbandho pi cāsya(a.548;a.113) iti. dadhneti kārakatvenopāttaṃ(j:-kārakatvopāttaṃ) dadhikārakatvaṃ cākriyānirv ttiśaktiḥ. na ca dhātvarthavat kriyāsāmānye guṇasya nirvartanaśaktiḥ kiṃ tu tadviśeṣe(j:viśeṣa-) homādau. tena kriyāsaṃbandhinā rūpeṇa dadhyupāttaṃ phale vidhīyate. tac ca rūpaṃ vākyenānyapareṇopādīyamāne kriyāviśeṣe prak ta(j:prak ti-)kriyāpekṣaṃ pratīyate. prakaraṇe cāgnihotrākhyo homaviśeṣaḥ samarthayate. yo juhotinānūdyate tenāgnihotrakaraṇāt yato dadhnaḥ phalam iti. prakaraṇopapādito sya vākyasya vidhiśaktiparyālocanenārtho vasīyata iti. codanāliṅgabhūtena(a.549;a.115) iti. dhātūccāraṇasya prayojanāntarābhidhānam idam. yasya liṅgam arthasaṃyogād iti codanā liṅgasāmānyena prāk tadharmopasthānaṃ vik tāv iṣṭaḥ tenedaṃ juhotyuccāraṇam agnihotracodanāsāmyam asyāṃ codanāyām āpādayat tadīyadharmātideśakāraṇaṃ bhavati. karaṇāpekṣaiva hy eṣā(a.549;a.115) iti. kriyāviśeṣāpekṣaṃ guṇasya rūpaṃ tatkaraṇam. tataś ca karaṇasvarūpanirūpaṇāyaivāśrayakriyāpekṣā(j: -nirūpaṇayaivā-). na tu karaṇaṃ prati nairākāṅkṣye jñāte param api kiṃcit tadāyattam asti. yad arthaṃ tadapekṣāparā syād anuṣṭhāne pi tatkārakaṃ dadhyanuṣṭhitaṃ phalaṃ sādhayati na tv āśrayatve na samarthayā kriyayā guṇasya kaścid upakāraḥ kriyate. na tāvad ad ṣṭas tadartham acodanāt. nāpi d ṣṭaḥ svakārakāt siddheḥ. yady evaṃ kim ity anāśritaṃ na sādhayatīti ced uktaṃ tatkārakāt phalam iti. kriyāsaṃbandhottarakālam(a.549;a.115) iti. anena rūpeṇa niṣpattikrama ucyata iti. prasaṅgād abhidhīyate(a.550;a.115) iti. upayogaś cātra karaṇatvanirvāha iti. karaṇāṃśāvyatirekād(a.550;a.115) iti. katham avyatireko na tāvad ubhayasamāhāraḥ karaṇam. nānyonyāpekṣau dvau. tasmād āśrayaviśiṣṭo guṇaḥ karaṇam. tatrāpi viśeṣaṇe bhāvanānanvayini kathaṃ viśiṣṭasyānvayaḥ anvayivān dvayoḥ karaṇatvāpattiḥ. tasmāt saṃbandhirūpaṃ karaṇam iti. yathoktam evānvaye nupraveśavācoyuktiḥ yady evaṃ katham avyatirekād anitikartavyatā. pramāṇa- 8
vyāpāranirūpaṇam idam āśrayatvena kriyā. samarpaṇopakṣīṇaṃ pramāṇaṃ na tasyetikartavyatātvaṃ bodhayati tadatiriktatvād iti. upakārapradānakrameṇa(a.550;a.116) iti. prathamaṃ saṃbandhinaṃ karaṇopakāraṃ dattvā tatsādhanāny apūrvāṇi tatsādhanāś cetikartavyatāḥ saṃnidhāpayatīti. codanāsād yam apy atideśakāraṇam astīti bhāṣyārtham āha atideśanimittasya ca(a.550;a.116) iti. yataś caitatprayojanopapāditoccāraṇaḥ prakaraṇaprāptam anuvadituṃ labhate juhotir ato na svārthavidhānaṃ prayojanīkarotīty uktam eva bhāṣyaṃ vyācakṣāṇa āha yasmād eva cāyam(a.550;a.116) iti. na cānyad dhomasyotpattivākyam(a.550;a.116) iti. utpattiśabdasya bhāṣye nikṣepeṇa svābhimate rthe bhāṣyaṃ vyācaṣṭe. ye tu phalāntarasaṃbandhe vyācakṣate tair viniyogaśabdo nikṣeptavyaḥ phalaviniyogavākyam iti. teṣām abhiprāyas tadabhāve homotpattir anarthikā mā bhūd iti balād asyāḥ phalasaṃbandhaḥ kriyeteti. tat tv anāśaṅkita(a.550;a.116) iti. neyam āśaṅkā saṃbhavati. na hy utpattivākyābhiprāyeṇedaṃ vākyaṃ pravartate kiṃ tu svasāmarthyena. tenotpattir aphalā kalpya phalāvāstunānena kiṃcid asyeti. homaś cānugrāhakaḥ(a.550; A.116) iti. karaṇatvaṃ tadapekṣaṃ na tena vinā saṃbhavatīti. atha vā bhāvanākaraṇatvaṃ tatsādhayato nānyathā. tena sādhyatayaivāvasthito homo guṇasya bhāvanānvayam upapādayann anugrāhako rājeva svāmitayāvasthito nyasyeti. tenaiva kāraṇena(a.550;a.116) iti. dadhiśabdasyāpramādapāṭhe dadhyaparityāgaḥ kevalasya bhāvanākaraṇatvāsaṃbhavād dhomasya. kathaṃ cobhayagrahaṇam avākyabhedaś ca. ghanyayoḥ saṃbandho vidhīyata iti. pūrvoktena nyāyena(a.550;a.116) iti. guṇasya phalānvaye vyāp taṃ vākyaṃ nāśrayam aparaṃ bodhayituṃ śaknotīty uktaṃ tatra vākyena saṃbandhavyāp ta ity anena atrāpy anekapadavyāpāragamyo guṇakriyāsaṃbandho vākyasyārthaḥ. tasyāpi phalasaṃbandho vākyasyaivety arthabhedād vākyabheda iti. phalasaṃbandhe cānirv tte(a.551;a.116) iti. phalasaṃbaddhena dadhnāpekṣito vākyād anyaparād alabhyamānaḥ prakaraṇād aṅgīk tas tena kriyate na tu prathamam eveti. karaṇabhūtād(a.551;a.116) iti. karaṇabhūtaśabdopāttasya kriyāviśeṣaṃ prati kārakabhāvasya pañcamyā phalānvaye nupraveśamātram uktvā tad eva dadhiviśiṣṭaṃ sādhanam iti prādhānyopapādanenoktam iti. evaṃ ca saṃbandham eva sādhanam ukto bhavatīty upapādayituṃ tatpratipattyapekṣitā pratisaṃbandhiprāptis tāvad arthāpattyoktā tathā pi kathaṃ kārakavibhaktyā saṃbandha ukto bhavatīty ata āha śaktirūpa eva(a.551;a.116; Mss.:śaktilakṣaṇa eva) iti. kriyāśaktivācinī kārakavibhaktis tallakṣaṇaṃ saṃbandham avalambate. kathaṃ tarhy antargatir bhāvyā ucyate anyonyāpekṣī śaktisaṃbandhas tatraikābhidhānam itarām antarbhāvya saṃbandho bhavatīti. dadhyupasarjana(a.551;a.117) iti. saṃbadhyamānaśabdena viśeṣaṇapradhānena viśeṣyādhikara- ṇaṃ viśeṣaṇam eva nirdiśyata iti. Adhyāya 2, Pāda 2, Adhikaraṇa 12: Revatyadhikaraṇam JS. 2. 2. 27: sameṣu karmayuktaṃ syāt. (Siddhānta) 9
yas tu revatīvāravatīya(a.552;a.118) iti. yajetety eko yaṃ karotyarthavacanaḥ pratyayo dvau ca karotyarthau. ekā revatīṣu vāravantīyakriyā tayoḥ saṃbandhāpādikā. aparā ca saṃbandhinā saṃbandhena vā phalakriyā. tayor ekena śabdena vidhistāyām āv ttiḥ syāt. na hi dadhivadyāgavac cobhayasaṃbandhaḥ padārtho yasya phalasaṃbandha eva vākyārthaḥ syāt. kiṃ tu so py aparo vākyārtha iti. svayam eva vedena(a.552;a.118) iti. āv ttyaiva vedena karotyartho bhihito na ca vākyabhedaḥ. k tvāśabdag hītasya saṃbandhasyetaraśeṣatvenāvagamāt svarūpavidhir apy asya phalasaṃbandhavidhiśeṣasyārthākṣepād iti. saṃpati saṃbandhasaṃbandhināṃ kasya phale vidhiḥ kasya vā tacceṣatvam iti nirūpayati tatrāpy ādhāranirdeśād(a.552;a.118) iti. nanu yāgavad vāravantīyasyāpi prāptatvād revatīsaṃbandhātirekaparo vidhis tāsām eva phalānvayaṃ kuryāt. atha yāge prāptir na phale tena tatra vidhir yāgasyāpi syāt. satyaṃ yadi prāpter avidhiṃ brūmaḥ kiṃ tu viśeṣaṇopādānād ekaśaktir vidhāyako pekṣitadhātvarthānuvādo guṇaparo bhavatīti. k tvāśabdena ced viśeṣaṇopanayanaṃ sa ca revatyadhikaraṇātirekavārayantīyasya svayaṃ vidhāya tās tadarthāḥ k tvā vārayantīyam eva dvitīyānirdeśāt prādhānyenopādāyākhyātārthaviśeṣaṇīkaroti. tato viśeṣaṇapareṇākhyātenetarat prati pradhānasya dhātvarthasyaivākāṃkṣitaprayojanasya vārayantīyasya phale vidhir iti. vipariv ttiprāpto yajir(a.553;a.119) iti. vāravantīyasya dadhivadyāgakārakasya vā ktvāśabdopāttena paurvāparyeṇa tadanvitasyākhyātopāttavidhividheyatvam. yāgaś cāśrayatvena vipariv ttitaḥ prāpto nūdyate. paurvāparyam api tena saha prāptam eva. tataś ca vārayantīyaṃ paśukāmaḥ kuryād ity ākhyātapratyayārtho revatīṣu vāravantīyaṃ kuryād iti karoteḥ. asya copasarjanatvād revatīṣu k tena vāravantīyena paśuṃ bhāvayed iti vākyārthaḥ saṃpadyate. tad yathā dadhihomasaṃbandhalābhād(a.553;a.119) iti. dadhihomayoḥ pramāṇāntarād eva saṃbandhād indriyakāmavākye yathā na karmāntaratvam adhyavasitaṃ naivam atreti saṃbandhaḥ tato d ṣṭāntavivaraṇaṃ śrutaphalasaṃbandhamātra iti. ātideśikatvād agniṣṭuti(a.553;a.120) iti. nanu prak tivacchabdasaṃnidhāpitaprayājādyanuvādena vik tiṣu guṇavidhayo d yante. satyaṃ yatra svarūpānuvādo vākyena tatra guṇasya tatsaṃbandhe tatprakaraṇād eva tatsaṃbandhaḥ. sa ca svaśabdenaikasya prakrame bhavatīti. uktaṃ hy etad(a.554;a.120) iti. auduṃbarādhikaraṇa etad uktaṃ yad aṅgatvena coditaṃ tasya śābdaḥ śeṣabhāvo vaśyopapādyaḥ. sākṣād asaṃbhavan paraṃparayāśrīyate. saṃbhavati ca paraṃparayā py upakārakatvamātreṇa. atra tu yogyatvād anvayo nāyogyayoḥ siddha iti. kasyopapattaye paraṃparāśrīyate. na ca tayopapadyate vyāpāratvajanikā hi kriyāśrayaḥ. yasyāṃ ca yat kārakaṃ tat tayā vyāpāravan na kriyāntaravyavahitayopakāryatāmātreṇa sthitayeti. saṃbandhe(a.554;a.121) iti. vāravantīyakaraṇikā phalabhāvanā vidhīyamānā svaviśeṣaṇaṃ vidhāpayet. na ca revatyas tadviśeṣaṇam aviśeṣeṇobhayoḥ karaṇatvāpatteḥ. na hy atra dhātvarthavad ekaṃ viśeṣyate yena tad eva karaṇam itarat tadarthaṃ 10
syāt. tena vāravantīye revatīvidhis tatra vidhyāv ttau gauravaṃ vārayantīyavairūpyaṃ ceti. kiṃ ca vāravantīyam ity aviśeṣaśabdaḥ prakaraṇād yathā vijñātaviśeṣam eva tad avalambata iti kuto nyagatāśaṅkety āha prak takratvagniṣṭoma(a.554;a.121) iti. tad etad dūṣayati naitad evam(a.555;a.121) iti. apekṣito hi prakaraṇād āśrīyate viśeṣo na ca vāravantīyaphalavidher evaṃvidhaviśeṣāpekṣā. na ca saṃnidhis tulyajātīyaguṇāntaravyavadhānāt. so yaṃ nyāyo ntarānīte dhikaraṇe ukta iti. phalāya vihitaṃ sāma(a.555;a.121) iti. vedo vidhir utpādakam eva kevalam apekṣate svādhyāyaṃ nādhikaṃ yataḥ svatantraṃ rūpamātreṇa sāma phalāya tena vihitam iti. yathejyārthe(a.555;a.122) iti. darśapūrṇamāsayor āmāvāsye karmaṇi yasya havir niruptaṃ candramā abhyudayāt sa tredhā taṇḍulān vibhajed ity uktvā taṇḍulavibhāgayor dadhipayaḥsahitayor devatāsaṃbandhaḥ k taḥ. tatra praṇītānām apāṃ kāryaṃ pākanirv ttir ijyārthābhyāṃ dadhipayobhyāṃ prasaṅgād bhavati. praṇītānāṃ tu dharmās tayoḥ kāryā uta neti saṃdehe pūrvaḥ pakṣaḥ. kāryopayoginas te yat tasmai kāryāya prav ttaṃ tena prayujyante nātadarthena. ato tadarthena dadhani payasi ca na kartavyeti. siddhāntas tu kāryeṇa svanirv ttyupayogini saṃskārāḥ prayujyante. asti ca dadhipayasor atadarthayor api tannirvartakatvaṃ yadāśritās tadupayogino bhavanti. tasmāt kartavyeti. yatra guṇabhūtā(a.555;a.122) iti. atadarthasādhanasaṃbandhino dharmā ye bhimatās te yadi sādhanasya guṇabhūtā bhavanti. na cāgniṣṭomasāmatvaṃ kratusādhanasya sāmno guṇabhūtaṃ kiṃ tu viparītam agniṣṭomastotrasyaiva sāmaguṇabhūtaṃ taddvāreṇa kratvaṅgam iti. abhyupetyāpi guṇabhāvam ucyate prakaraṇagrahaṇe hi(a.555;a.122) iti. guṇatvam api vāravantīyaṃ praty agniṣṭomasāmatvasya bhavatprakaraṇena kratvāśraye vāravantīye prasaṅgāt kratūpakārakatve siddhe syān. na ca sākṣāt kratusiddhārthayogyasyāgniṣṭomasyānvayāt prāk tad eva siddham. tataś cetaretarāśrayam iti. nyāyaṃ tu bhavaduktaṃ na vārayāma ity āha yadi tu kenacit prakāreṇa(a.555;a.122) iti. nikāyitvād(a.555;a.122) iti. santi nikāyinaḥ kramāmnātāḥ sāhasrāḥ sādyaskā ity ekaikena śabdena saṃhatyoktās teṣāṃ pūrvo dharmavān uttare dharmakāḥ. teṣv avyaktacodanātvāj jyotiṣṭomadharmātideśaprasaṅge vakṣyate. nikāyināṃ ca pūrvasya pareṣu dharmāṇām atideśaḥ. asti nikāyitvena pratyāsattiviśeṣa iti. nanv agniṣṭomasāmnaḥ(a.555;a.122) iti. atideśaprāptasya vāravantīyaguṇakasyāgniṣṭomastotrasyānuvādena revatīṣu vāravantīyam agniṣṭomasāmeti tadaṅgavidhir asāv ayāgaviśeṣaṇaviṣayo viśiṣṭayāgavidher arthād asidhyan pratyayāv ttiṃ prayojayatīti. k tvāśabdārtham(a.556;a.122) iti. k tvāśabdasamarpito revatīvāravantīyasaṃbandhaḥ kratunā g hītas tadviśeṣaṇatayā viśiṣṭavidhinā vidhīyate. aṅgeṣu cānarthakyāt tadaṅganyāyasyopapāditatvāt sākṣād asaṃbhavāt stotradvāreṇa bhavati. tatraikasya saṃbandhino vāravantīyasyātideśenāgniṣṭomastotrasthānatvam avagatam evety ajñātasthānā revatyas tadvaśena tatsthānāḥ bhavanti. saivam agniṣṭomasāmavākye sminn anūhitāgniṣṭomasāma k tveti. ataś ca(a.556;a.123) iti. asmād api kāraṇād ity arthaḥ. 11
kathaṃ tarhi yo v ṣṭikāmaḥ sa saubhareṇa stuvīteti. prak tastotrāśrayatvaṃ saubharasya. tad ucyate. stuvītety ākhyātastho vidhiḥ kārakavibhaktyā stotraviśeṣaṇīk te saubhare saṃkrāntas tatphalārthaṃ karoti. tatra stutitatsaṃbandhayoḥ prakaraṇaprāptayor anuvādo vaktavyaḥ. saubhareṇeti tu padārtho vidhīyate. na cāsau kriyāntaram anapekṣya kārakaṃ bhavatīti tadapekṣā. atra tu karotyarthavyāpārasāmānyakarmatayopāttaṃ vāravantīyaṃ vidhiviṣayībhavati. tac cāviruddham asaṃbaddhasyāpi kriyāntareṇa svatantrasyārkṣu mīyamānasyeti. na hy etasya revatya ityādibhāṣyam anubhāṣya vyācaṣṭe na hy etasya revatyaḥ(a.557;a.213) iti. prakaraṇalabhyatvād(a.557;a.123) iti. satīṣu tasya revatīṣu na viśiṣṭānuvādadoṣaḥ kiṃ tv etā eva na santi. atha vidhīyante tato vāravantīyaṃ prati vidhānād etasyeti. kratusaṃbandhābhidhānam arthaśūnyam ity āha etacchabdavaiyarthyaṃ ca(a.557;a.123) iti. atha prathamaṃ tatsaṃbandhas tato vāravantīyasaṃbandhas tatas tasya phalasaṃbandhas tato rthatrayavidhānam. tad apy aṅgīk tyoktaṃ bhāṣye tathāpy agniṣṭomasāmeti nāvakalpyeta(a.557;a.124: lack: apy) iti. tato bhāṣyam athāgniṣṭomasāmnaḥ kārye bhaviṣyatīty ucyate. etasyaivety avivakṣitaṃ syāt. ubhayasmin vivakṣyamāṇe vā vākyabheda iti. tad vyācaṣṭe atha so pi vidhīyeta(a.557;a.124) iti. vākyenāgniṣṭomamātrasaṃbandhaḥ syān na caitacchabdasya revatīviśeṣaṇatāṃ vihāyāgniṣṭomaviśeṣaṇatvād atiprasaṅgābhāva iti vaktavyam. agniṣṭomasaṃbandhavidhāv anekārthavidhyaśakteḥ pūrvasmād etacchabdād vidhyapagamād aniṣṭaprasaṅge ca saty etasyety anuvādāsaṃbhavād arthaśūnyam. tasyāpi vidhau vākyabheda ity ekā bhāṣyayojanā. atha vā revatīviśeṣaṇatvenopakṣīṇasyāgniṣṭomaṃ praty avivakṣety uktam etasyety avivakṣitam iti. na ca revatībhyo pahnavasyāgniṣṭomaviśeṣaṇatā śaṅkyā vidhānāśakter ity āha atha vā(a.557;a.124) iti. yadi tu revatīviśeṣaṇasyāgniṣṭomaviśeṣaṇatvam apy ucyate tatra bhāṣyam ubhayasmin iti tad vyācaṣṭe tadvivakṣāyāṃ ca(a.557;a.124:tadvivakṣāyāṃ vā) iti. viśeṣaṇaviśeṣaṇānām(a.558;a.125) iti. vidheyabhāvanāviśeṣaṇaṃ k tvā śabdārthas tadviśeṣaṇam ksāmasaṃbandhaḥ tasyā vidheyatvāsaṃbaddhasya bhāvanā na vihitā syāt. bhāvanāmātreṇa tu na kiṃcid vihitena. tataś ca pradhānabhāvanaikavākyatayā tadaṅgatvamātreṇa pratītayor anekastotrake pradhāne nyatra revatyo nyatra vāravantīyam ity api syāt. ekastotraniveśe vā nānā somake tasminn ksāmayor na niyamaḥ sidhyet. tathā hi pūrvayāgadharmātideśād ekaviṃśam agniṣṭomastotram āvāpenarcām atra saṃpādyam. ṣarvatra cāvāpo gāyatryanuṣṭubb hatīnāṃ vacanāt. tatra tāsu vāravantīyaṃ revatīṣu cānyāni sāmānīty api syād iti. sarvatra eva(a.558;a.125) iti. k tveti tāvat svārthaviśeṣaparam upādhivyaṅgyatvād viśeṣyasya g hītarksāmasaṃbandham eva svārtham ālambanīkaroti. tatra viśiṣṭabhāvanāvidhir atadviśeṣaṇatvāt karotyarthaviśeṣaṇaṃ mā vidadhātu. taduttarakālīnatāṃ tu svaviṣayasyāśrayati. sā ca tadanuṣṭhāne bhavatīti. tasyāpy anuṣṭheyatā vijñāyate. evaṃ vidheyabhāvanā viṣayāntargatasyāpi vidheyatvam upapādya saṃprati tadantargatim evāha tatraiva na vidhīyeta(a.559;a.126) iti. antarbhūtaviśeṣaṇasyaiva 12
k tvāśabdārthasya viśeṣaṇatvaṃ na kevalasya dravyavad anirūpaṇāt. yasya hi viśeṣaṇam avidheyaṃ g hyate yathā gnīṣomīyaṃ paśum ālabhetety atra paśudravyasya tacchakyam aviśeṣitam api svarūpamātreṇa viśeṣaṇatvena pratyetum. yat tu yenāviśiṣṭaṃ na saṃbandhuṃ yogyaṃ tattadviśiṣṭam eva saṃbadhyate. yathā yasyobhayaṃ havir ārttim ārcched ity atrārter nimittabhūtāyāpi m ṣyate haviṣā viśeṣaṇam(a.559;a.126) iti. avāntaravyāpāratvād iti. revatīṣv iti naitad dhāraṇavyāp tarevatīvyāp tapratipādanaparyavasitaṃ revatyo dhārayantītivat kart tvaprasaṅgād udbhūtayājamānavyāpārāvāntaravyāpārīk tābhibhūtasvavyāpārās tu revatīr yāgabhāvanādhikaraṇatvena bodhayan na tataḥ prāk paryavasātum arhatīti. katham ayāgakārakasya yāgaṃ pratit tīyānirdeśo bhāṣye tatrāha stotradvāreṇa(a.561;a.128) iti. svābhipretānekārthavidhyanupapatteḥ phalaṃ yad anekārthavidhinā siddhenānyathānupapattyā svopapādakam apūrvakarmavidhānaṃ bodhyata iti prāguktena(a.563;a.131:prāguktanyāyena ptasthāne sāmnaivety anenoktam iti. na kiṃcid agniṣṭoma(a.563;a.131) iti. yad eva tatsādhanaṃ tad evāgniṣṭomasāma tena vāravantīyam apy agniṣṭomasāmevaiti. stotrasyaiva(a.563;a.131) iti. sāmeti stotraṃ d śyate. tatkārye ca paraṃparā sādhye tādarthyena revatīvāravantīyasya v ttir iti. Adhikaraṇa 13: Saubharādhikaraṇam JS. 2. 2. 28: saubhare puruṣaśruter nidhane kāmasaṃyogaḥ.(pūrvapakṣa) paryāyeṇa v ṣṭyādiphalatvena saubharasyāyaṃ vicāro bhavet tadartham asya nyāyasiddhaṃ kratvarthasyāpi v ṣṭyādiphalatvaṃ tac ca paryāyeṇeti darśayati. saubharam ukthyānām (A.563;A.132) iti. yoga(a.563;a.132) iti. sarvebhyo darśapūrṇamāsāv iti śrute vicāraḥ kim ekasmin prayoge sarvāṇi phalāni paryāyeṇa veti. tatra karmaṇaḥ sarvatra śakteḥ kāmanāyāś caikadā sarvatra saṃbhavād ekasmin prayoge sarvāṇi phalānīti prāpte bhidhīyate. yogena yuktyā paryāyeṇa phalānāṃ siddhir yataḥ prayogotpattaye sarve rthāḥ na prayujyante. yadi hi karmānuṣṭāne phalāny upādīyante tadā saṃhatya saṃbadhyate. phalāni tūddiśya karmaprayogo vidhīyate saṃprati phalam āvartate. ataḥ paryāyeṇa phalasiddhir iti. JS. 2. 2. 29: sarvasya voktakāmatvāt tasmin kāmaśrutiḥ syān nidhanārthā punaḥ śrutiḥ.(siddhānta) tadasaṃbadhe ca(a.565;a.134) iti. nidhanapadenāsaṃbandhe cānarthakyaṃ nidhanapadasyeti. tatpadānāṃ ca(a.565;a.135) iti. saubharagītyāśrayāṇāṃ ca padānāṃ prāptatvād dhīṣādiniyamamātre sya vyāpāraḥ iti. phale tathaivehīṣād iti. yam āśritya phalaṃ sādhyate sa phalasiddhāv āśraya iti. katham api viśeṣaṇīyam iti. anupāttatvāt saubharasya prakaraṇāt tallābhaḥ sa yady api sidhyet tathāpi matikleśas tāvad astīti. uktaṃ tāvad alaukikānāṃ yathā vijñātasthānānām evokthyāditvam iti. yady apy anyatrāpi bhavet tathāpy akratvarthānāṃ phalamātrasādhanānāṃ sthānaṃ phalasiddhāv evāṅgaṃ bhavaty ato nānyatra sthitānāṃ sādhanatvam ity āha yo pi vacanāntareṇa(a.568;a.138) iti. hīṣādīnāṃ yaḥ punaḥ(a.568; 13
A.138) iti. saubharāntargatānāṃ sthānaviśeṣapāṭhaḥ saubharāṅgatvena jñāyamānaḥ saubharakāryopayogena paryavasitavya iti. yuktaṃ tatra(a.569,a.139) iti. taṇḍulān vibhajed ity uddiśṭataṇḍulas tāvat vibhāgavidhiḥ ṣitopayogapratipādanaparatvāc ca devatāsaṃ ṃ ṃ ca teṣāṃ p ṃ ye madhyamā iti yacchabdaprayogeṇety āha yacchabdopabandha ṣitārthapratipādanād yo rtho bhavati na tadatikramo vibhāgasya yacchabdopabandhasyeti lakṣaṇasaṅgatir uktā. anantarasaṅgatim āha tad etad adhikaraṇam(a.569,a.139) iti.kvacana śākhāyām(a.569;a.140) iti. saubharagītyaviśeṣe pi pratiśākham avāntaraviśeṣas tannibaddhāś ca hīṣādayas te kim apy asmād vacanād viśeṣāntare pi śākhāntarīye prayoktavyāḥ uta hīṣādyanurodhena tadvān yaḥ saubharaviśeṣaḥ sa eva prayoktavya iti. eṣo pi cātra(a.570;a.140) iti. yadi v ṣṭikāmāya saubharam iti yathā siddhaṃ saubharam uddiśyate tadā tasya nānāśākhīyasyāvagamāt sarvatra hīṣādyavidhānaṃ syāt. atra tūbhayoḥ prāptatvād uddeśyopādeyaviśeṣābhāvān naiṣā vacanavyaktiḥ padadvayam api prāptārthaṃ saṃbandhapradhānaṃ sa ca vidhīyate. yathā prāptasya hīṣaḥ saubharasya vā parasparānvitayoḥ prayogo yathā bhavati tathā saṃpādanīya ity artho hīṣnidhanasaubharaviśeṣopādāne padadvayam api bhavatīti. tadupādānasiddhir iti. iti śrīmahāmahopādyāyaparitoṣamiśraviracite ajitākhye tantraṭīkānibandhe dvitīyādhyāyasya dvitīyaḥ pādaḥ // 2 // śrīḥ // Adhyāya 2, Pāda 3, Adhikaraṇa 1: Rathaṃtarādhikaraṇam JS. 2. 3. 1: guṇas tu kratusaṃyogāt karmāntaraṃ prayojayet saṃyogasyāśeṣabhūtatvāt.(pūrvapakṣa) bhaven mittārthatvam(a.571;a.141) iti. tasyopāttasyāvivakṣā bhavati yasyānuvādenopapattir itarasya tu pramādapāṭhāsaṃbhavād upādānabalād vacanavyatyantarāśrayaṇena vidhir aṅgīkriyate. tena vicāryamāṇo rathantaraśabdārtho yadi prāptavat pratyeṣyate tadā yathāsiddhāntaṃ nimittatā. prāptyabhāve tu yadi śabdaparityāgādinā vidhānam āpadyate na tu viśeṣaṇayogena nimittatvam eva. tasmād vicāraṇīyam etat. yasyāpi niyamena nimittatā tenāpy anuvādadarśanād arthād vidhānam aprāptipakṣe ṅgīkartavyam. na tu viśeṣaṇasya pramādapāṭha ity āha nimittatvam api ca(a.571;a.141) iti. kiṃ cāsty evaṃvidhasya nimitte ntargatir avākyabhedenaiva ity āha yatsaṃbandhāc ca(a.571;a.142) iti. aprāptim evābhipretya bhaven nimittārthatvam iti. nimittatvam api cety ubhayam uktaṃ nānuvādānupapattiṃ yasyobhayaṃ havir ārttim ārcched ity atra nimittasyoddiśyamānatvān nobhayatvena viśeṣaṇam iti. siddhānte haviṣāpi tadvan na syād ity āśaṅkyāha bhāṣyakāro ṣyāmahe haviṣā viśeṣaṇam(a.571;a.142) iti. na hy ārttimātraṃ nityatvād yasyārttiḥ syād ity upādānam arhati. kiṃ tu yasya havir ārttiḥ syād iti. yadv ttena cātra nimittatā. tasmād viśeṣo nimitte ntarbhāva iti. prakaraṇād(a.571;a.142) iti. sannidhilakṣaṇāt prakaraṇāt 14
sāmānyavācī somaśabdo jyotiṣṭomam avalambata iti. guṇaś cāpūrvasaṃyoge(a.571;a.142: JS.2.2.3) iti. rathantarasāmaśabdasya prak tenāsaṃyogād grahāgratāyās tatrāniveśena vājivājinavad viparītam. ato rathantaram eva guṇaḥ ṃyogād bhedakaḥ. atha vā vidhito bhedaḥ. na cāsya svato vidhitvāvagamaḥ. tena grahāgratā guṇasya rathantarasamānvitasya vidhī rathantarasāmaśabdasya vidhitvaṃ prasuvāno bhedakāraṇam iti grahāgrataiva guṇo bhedaka iti. iha ca(a.571;a.142) iti. rathantare guṇe sākṣād asyaiva pūrvakarmāsaṃbandhopapādanaṃ grahāgratāyāṃ tu paraṃparayeti. athopasarjanatvam evāsiddhaṃ tatrāha na ca kratuviśiṣṭam(a.572;a.143) iti. na ca vidhitvam api nimittatvavad anupapannaṃ yadi śabdaparityāgādinā saṃbhavād ity āha śakyaṃ hi(a.572;a.143) iti. avyāpakatvād(a.572;a.143) iti. bahuvrīhir viśeṣaṇaviśeṣyabhāvena samānādhikaraṇayoḥ tatra ca viśeṣaṇasya pūrvaṃ prayogas tena rathantaraviśeṣitaṃ sāma samāsārtham avacchinatti. sarvatra cāprāpte viśeṣaṇe śabdatātparyam. tena yasya kratoḥ sāma rathantaram iti vigrahavākye kratoḥ sāmety anuvādo rathantaratā tu prāpyate. kratoḥ sāmeti ca yāvat. kratau sāmak tyaṃ tadupayogi sāma pratīyate. tasya sarvasya rathantaratāṃ rathantaraśabdaḥ prāpayati. tena yady api parisaṅkhyārūpeṇetarābhāvaṃ na bodhayati. svasattayā tu sarvasāmakāryavyāptiṃ bodhayati. na ca sā jyotiṣṭome stīti. yadi ca grahāgratāvidhānena(a.572;a.143) iti. yadiśabdaparityāgādhyāhārayor bhinnavākyatā taditarayor ekavākyateti. yat kiṃcid adhyāhāreṇa saṃbandhopapattau viśeṣanirūpaṇe mūlābhāvād avaidikatvaṃ ced ata āha kartavyatāṅgatva iti. vihitam api satyāṃ rucau kriyate na hi vidhir anicchaṃtaṃ balāt pravartayati. tena vidhibodhitāyāṃ kartavyatāyām anuṣakto yam artho yadi roceteti. so yam ekadeśaprayogenānūdita iti pakṣāntaraṃ vikalpayatīti. pūrvasmād vidhyantaropetaṃ kalpayatīty arthaḥ. vyatyayena saṃbandha(a.573;a.145) iti. kiṃ khalu vyatyayasya prayojanam. ucyate. ca śeṣiṇāṅgaṃ dadhyupasecanaṃ prayujyate. tenopasecanaviśeṣam icchatas taccheṣibhojanānu- ṣṭhāne bhimatasiddhir na viparītam. tadupasecanena bhojanaṃ prayujyate. yo hi yad icchati(a.574;a.145) iti. yathā yāgānuṣṭḥānād eva svargaḥ ṃ grahāgratvaṃ kiṃ tad etat kathaṃ bhavati. ṃ bhavatīti. atha vā icchāmātrayuktam(a.574;a.145) iti. grahāgratākriyām icchato yāgopadeśo yāgaprayuktatāṃ tasyā bodhayann aṅgabhāvaṃ gamayatīti. tataś ca sāṅgayāgavidhinā vidhir iti. ṇīyād iti vidhāv eva(a.574;a.146) iti. atrānuktam apy asya hetumatvahetvākṣepāt saṃnidheś ca bhaviṣyatīti. atha vā hetumati(a.574,a.146) iti. katham idānīṃ yadiśabdaḥ. tad ucyate. vihitasya parāmarśakaḥ. yady evaṃ tadā grahāgrateti. atha vā kratur ity aṅgitvād aṅgānuṣṭhāne nimittam iti. jagatsāma(a.575;a.147) iti. yadi jagatsāmā āgrayaṇāgrān iti kiṃ ṃ prakaraṇajyotiṣṭoma eva kenacid guṇena vakṣyata iti. atrocyate. jagatsāmni sāmābhāvād 15
aktaḥ sāma tadākhyaṃ syāt. jagatsāma yasya sa jagatsāmā. na caiṣā sañjñā kasyacit sāmno sti. tasmāj jagatyām utpannaṃ sāma jagatsāma tad yasya sa jagatsāmā viṣuvān ekāhaḥ. tatrāgrayaṇāgratā prakaraṇaṃ bādhitvā vākyena vidhīyata iti. JS. 2. 3. 2: ekasya tu liṅgabhedāt prayojanārtham ucyetaikatvaṃ guṇavācyatvāt. (Siddhānta) yat tu viśeṣaṇābhāvād(a.576;a.148) iti. rathantareṇa krator viśeṣaṇaṃ sāmāntaravyavacchede na syāt. sati tu sāmāntare viśeṣaṇasyābhāvaḥ. atha sattayā viśeṣaṇaṃ tatrāha sāpekṣa(a.576;a.148) iti. kratoḥ sāmakāryaṃ yāvat tāvad rathantareṇetarasahitena vyāpyate na kevalena. vyāptiś cātra sattayā pratīyata ity uktam iti. sattayaiva viśeṣaṇam(a.576; A.148) iti. itaravyavacchedavyāptyor evakāreṇa vyavacchedaḥ. sāmāntare saty apy asatyām api vyāptau sattāmātreṇeti. itaravyavacchedābhāve viśeṣaṇatvam upapādayati yadi rathantaram nityam(a.576;a.148: yadi hi. ) iti. prathamaṃ śabdaḥ svārthasattāṃ saṃbandhayati tatas tadviruddhasyārthāt tadabhāvasya vyavacchedopadarśanena pūrvasya prayojanavattā yujyate. yadi hi asau siddha eva tato viśeṣaṇasattāpi siddhaiva kiṃ viśeṣaṇaśabdena. yadā tu svārthasattā prāptā(j:vyāptā) bhavati tadā tatrānupayujyamānaḥ parisaṃkhyārūpeṇetarābhāvaparaḥ syāt. iha ca vaikalpikatve siddhā niyamena satteti svārthasattā saṃbandha eva viśeṣaṇapadārtho bhavatīti. nanv evakāreṇa viśeṣaṇapadaprayojanopadarśanaṃ kriyate. sa ca sāmāntaravyavacchedam upadarśayati. katham abhāvavyavachedas tatrāha yadi caivakāreṇa(a.576;a.148:yadi caivakāram) iti. viśeṣaṇapadārtha evakāreṇa darśanīyo na viparītaḥ. sa yadi darśayituṃ tenāśakyaḥ prakārāntareṇa kathyatāṃ kim evakāreṇeti yadiśabde darśitam iti. sāmāsyāsty eva(a.576;a.148) iti. tad uktaṃ viśeṣaṇam atra rathantarasattāviśeṣaṇāc caivakāra iti. nanu viśeṣaṇatvena nopāttā sattā kathaṃ cāśrutayā tayaivakārasya saṃbandhas tatrāha bahuvrīheś ca(a.576;a.148) iti. yadi rathamtaraṃ sāmaivāsya(a.576;a.148) iti. nanv evaṃ sāma rathantarasya viśeṣaṇaṃ syāt, tatra ko doṣaḥ, sāmnaḥ pūrvanipātaḥ. tatrocyate viśeṣyam evātrāpi sāma. phalaṃ hy evakāreṇa vyajyate na śabdav ttam. asti ca viśeṣaṇaviśeṣyayor anyonyānatikrameṇetara- ḥ. yathaiva hi sāmalakṣitaṃ tatkāryaṃ evaṃ rathantaram api tatra sāmastyenopasaṃhārāt tatraudāsīnyāt tathābhūtābhyāṃ nānyapadārtho vyavacchidyate. tatra viśeṣaṇagatenaivakāreṇa sajātīyasāmāntaravyavacchedavācinā bhimatasyāsattāvyavachedasya vyaktir aśakyeti viśeṣyagatena vyajyate. ṃ tu yasya sāmakārye rathantaram asti sa nāsti. rathantaraṃ sāmeti. dvandvanirdiṣṭe hi(a.576;a.148:-nirdiṣṭeṣu hi) iti. yadi sāmaśabdena yāvat sāmakāryaṃ ṃ tadā sarvavyāptiḥ pratīyate. tatra cānyatarāpekṣaṃ rathantaraṃ karoti na kevalam iti syāt. pratyekaṃ tv eṣa vartate. tataś caikasminn api sāmakārye rathantarasādhye rathantaraṃ sāma tatsāmā ca somo bhavati. kāryaṃ cāsya stotram. tenaikastotrasādhanayor eva sāpekṣatā. tatrāpi na vrīhiyavavat pratyekaṃ sādhanatvaṃ kiṃ tv 16
agnīṣomavad dvandvanirdeśena samuditayor iti. yad vā paunaruktyād eva(a.576;a.148) iti. rathantaraviśiṣṭena sāmnā kratur upalakṣyate. tatra śoṇaśabdādi cāśvasya rathantaraśabdād eva sāmabhāve vyarthaṃ sāmābhidhānam. atas tatsvakāryaṃ stotraṃ lakṣayati. pūrvam apy eṣaiva kāryalakṣaṇāyām upapattir nityaṃ paunaruktyād ity uktam. atra tv etad adhikaṃ tallakṣayad rathantaraviśeṣaṇaṃ lakṣayati. saṃbhavavyabhicārayoś ca tayor viśeṣaṇam. tau ṣṭhasaṃjñastotre netareṣv asaṃbhavāt. evaṃ ṣṭhatvasya lakṣitatvāt stotrāntarasādhanasāmāntarāpekṣā pūrvanirastā(lack:j) iti ṣatā. saṃprati sajātīyasāmāntaravyavacchedenaiva viśeṣaṇ buddhau saṃnidhāpitaṃ vyavacchedyaṃ vyavacchedakena vyavacchidyate. saṃnidhānaṃ ca saṃbandhāt. jyotiṣṭomaprakaraṇ ṣṭhyāvāntaraprakaraṇavartitayā sāhacaryam antaraṅgaṃ ḥ. atas tenopasthāpitam ekenetarad vyavacchidya ṃ vyavacchinatti. kiṃ ca viśeṣaṇapadavyāpāra evakāreṇa vyajyate. tac ca svārthasaṃbandhaṃ bodhayat tadvirodhivyavacchedam eva kevalaṃ śaknoti kartuṃ nāvirodhinaḥ. svārthaprāptau tu parisaṃkhyayā kuryād api tenātra virodhivyavacchedenaiva viśeṣaṇatvam. virodhitvaṃ tas tayoḥ parasparam eva vyavacchedaḥ. evaṃ ca yathāvasthitena yathāvasthitasya cānuvādena sarūpatā bhavati. yadi rathantarasāmety uktv ucyamānaṃ pakṣāntaram avalambate. tatraitāvad evaśabdād bhāti. tatroktaṃ rathantaram atra nāsti. atra coktaṃ hat tatreti. ślokasyottarārdham vyācaṣṭe atha vāstu(a.576;a.149) iti. yadā samastakratusaṃyogābhāvād (A.576;A.149) iti. yadā bhavanmate rathantaraviśiṣṭaḥ pūrvasiddho labdhavyas tadā kiṃ nimittapratītityāgāt karmāntarakalpanā vāṅgīkriyatām utārthasiddhaṃ kratunā rathantarasya viśeṣaṇatvam. tatrottaraṃ laghu ity ucyate asti ca tat(a.577;a.149:asti ca atrāpi tat) iti. tathā ca vigrahavākye samāsārthopapādakatvena tadupāttam iti. utpalasya ca nīlatvam iti nīlasyotpalaviśeṣaṇatvam abhipretyaitat. atha votpalasya na nīlatvaṃ kevalaṃ kiṃ tu raktādy api. tataś ca kathaṃ nīlasyaivotpalam ucyeteti. upapannaṃ caitad eva rathantaraṃ nimittam iti. tathā hi nimittavati vākye naimittikavidhipare tadvidhānaṃ nimittasya yathāsiddhasya pratītimātram apekṣate na tasyetareṇānvayam. tatra yadiśabdān nimittapratītiḥ prakrāntā prathamāvagatarathantaragrahaṇ ṇapradhānatāvadhāraṇena prathamatarapratītaṃ ca(a.577;a.149) iti. na ca kāmapravedana(a.577;a.150) iti. nopādhirahito liṅādir vidhito nyad bodhayati upādhiś ca yady ādir etasmin saty etad ity āha tāvatā nimittatvam. asaṃbhāvini tu nimittatve yathāsaṃbhavaṃ kāmapravedanādinikṣepo yady anvayena kriyata iti. niṣpannam eva (A.577;A.150) iti. niṣpannasya tatkāryakaraṇaṃ tatkaraṇaṃ ca pratipattyupayogād iti vakṣyati. na ca nimittaṃ naimittikasyetyādineti. prayogakauśalābhyāsād(a.577;a.150) iti. prayogasya kauśalena punaḥ punar nirvartanam evaṃ syād anyathā kim idaṃ kuryām idaṃ 17
veti prayogamadhye dolāyamānamateḥ kālavikṣepād akauśalam eva syāt. tac cedaṃ punaḥ ḥ sāṅgapradhānaprayogabhedaḥ. atra prayogaprakrame vaikalpikam anavadhārayatāṃ na kaścit prayogaḥ prakramya sādhitaḥ syāt. avadhārayata eva tu nirūpitaikaprayogasiddhiḥ. kauśalenābhyāso yathoktaḥ. ādiśabdena vaikalpikasaṃbaddheṣv anuṣṭhāneṣu bahūnāṃ saṃpratipattir uktā. tad yathātraiva rathantarāvadhāraṇe tannimittāyām aindravāyavāgratā- ṇāṃ ṇām iti. Adhyāya 2, Pāda 3, Adhikaraṇa 2: Āveṣṭyadhikaraṇam. JS. 2. 3. 3: aveṣṭau yajñasaṃyogāt kratupradhānam ucyate (Siddhānta) adhikāraviśeṣaṇabhūta(a.579;a.151) iti. jātivacanatvād rājaśabdo nādhikāraviśeṣaṇaṃ saṃ kādācitkī kartavyatā vidhyarthaḥ. saṃprati pravartata saivaṃrūpā kādācitkena nimittena saṃbadhyate na nityena. adhikāraviśeṣaṇam api ca tasmin saty adhikārān nimitte ntarbhavati. yathā jīvanaṃ prāṇadhāraṇakriyā pratikṣaṇam upajāyamānā pratyekaṃ nimittaṃ bhavati. evaṃ jātiḥ pratikṣaṇaṃ na jāyate nāsti vā. janmamaraṇāntarāle vartamānatvāt. tasmād evaṃ ṣaṇaṃ rājapadaṃ jāter anupādeyatvān na rājñā śakyate kartum. aśaktasya cānadhikāraḥ. tenārthād rājño dhikārāvagamād adhikāraviśeṣaṇaṃ rājaśabda ity ucyate. tad etad vyaktīkariṣyati. ṣa iti. nanu caitasya(a.579;a.151) iti. kathaṃ prāptānāṃ karmaṇāṃ phalasaṃbandhaṃ ṃbandhaṃ caikaṃ vākyaṃ kuryād iti cet, ucyate. prayojyānāṃ prāptānām apūrvaprayogavidhir ayam. tatra yatprayogasaṃbaddhaṃ prayojye ntarbhavati, na tadvidhātuṃ śakyam. kartā tu prayogāpekṣitas tena saṃbadhya prayojyānāṃ karmaṇām aṅgaṃ bhavati. tenānuṣṭhitāny apūrvaṃ sādhayantīti. tena prāptānām api karmaṇām apūrvaḥ prayogo viśiṣṭ ḥ phalāya vidhīyata iti. tadā hi vijñātakṣ ḥ(a.579;a.151:tadā hi nirjñatakṣatriya..) iti. phalapadaṃ svārājyakāma iti. k ṃ rājeti. tayoḥ karmaṇā saṃbandho na parasparam. na caikasaṃbandhe paraṃ viśeṣaṇam. etatphale karmaṇy eṣa karteti. ṣṭhir ity etāvad avagatam etayānnādyaṃ sāṅgayā sādhayed iti ca vidhyantaraṃ yathā vijñātāveṣṭyaṅgagrāhītarāṅgavac chākhāntarīyaprayogavacanopasaṃ ṅgavac ca rājānam apy upādatte. tatrāpi p anekavyāpāraparatā gauravād anyataḥ prayogam apekṣamāṇaṃ prayogakāraṇābhāvād rājasūyamadhyasthām eva phale viniyuṅkte. yadi tu sādhāraṇāsādhāraṇaviśeṣaprayogapratyabhijñābhāvād annādyakāmavākyaṃ prayogam apy anuvādāsaṃ - kāmaśabdenopādānād varṇāntarasyāpi kevalarājasaṃ ṣṭāntaḥ. tad 18
yathā dhyayanādhānayor(a.579;a.152) iti. uttarārdhayojanā ubhayasaṃbhave(a.579;a.152) iti. uktaṃ tāvat sārvalaukikyā balīyastvād itarabādhakatvam ubhayasaṃbhave py ucyate. adhikārapratītiprasārāya sā pratītir atrāśrayaṇīyeti. tataś coddharaṇam(a.579;a.152) iti. sādhupālavad asādhunigraho pi tasya lokānugrahāya kartavyaḥ smaryate. eṣā. rājñe balidānaṃ karṣakair daśamam aṣṭamaṃ ṣaṣṭhaṃ vetyādi kati(?). yathaiva gām ānayety abhihite(a.580;a.153) iti. viśeṣas tv etāvān ānīyamānānām ekam avyabhicāri sāmānyaṃ labhyate. tena tasyaiva tatra vācyatvam. iha punaḥ kṣatriyatvāder avyāpter manuṣ ḥ. tatra tu manvādibhī rājyasya vidheyatvāt kariṣyamāṇe rājye yā śaktiḥ sā rājaśabdaviṣayatvenāśritety uktam. rājyakaraṇasamartha(a.580;a.153) iti. bhavati hy evaṃ prayogaḥ - ādhānādi kartavyaṃ ṃ karma cārtivijam iti. prakaraṇavaśād yadi śabdasamabhivyāhārāc ca(a.581;a.154) iti. vidhau saṃdigdhārtho rājaśabdo nuvādena niścīyate. tadanuvādaś cāyam ity uktam aneneti. tenaiva cobhayanimittatvam(a.582;a.155) iti. pratyekavyabhicāre hi samuditaviṣayo mithunādiśabdavat syāt. vyabhicāraś caivaṃ bhavatīty āha yadi hi jātyabhiṣekayor(a.582;a.155) iti. na tu kevalāyāṃ jātau(a.582;a.155) iti. pūrvoktavyatireko nenocyata iti. jātyantare pi vābhiśeka ity anenābhiṣekavyabhicāro py evaṃ pratīyetety ucyata iti. bhūtatvenaivopapadyamānatvāt(a.582;a.155) iti. na ceyam anupapattiḥ. yady ayaṃ jātivacanaḥ kim iti rājanyamātre na prayujyata iti. yato nāvaśyam ekaniveśibhiḥ sarvair vyavahāro yena kenacit siddheḥ. ato nāprayogād avācakatvānumānaṃ pramāṇābhāvāt tu vācakatvābhāvaḥ syād. darśitaṃ tu pramāṇam ekasmin deśe bhiṣekavidhau ca jātimātre prayoga iti. yathā śūdrak tasya(a.582;a.156) iti. yathādhānaṃ na prasiddhaṃ dhātvarthasāmānyamātram api tu vasantādi vākyotpāditaḥ karmaviśeṣa evam abhiṣecanam apīti. nityāḥ śabdārthasaṃbandhāḥ(a.582;a.156) iti. saṃbandhagrahaṇakālopajātaikapratītiviṣ ṃ bhūtabhaviṣyadvartamāneṣv artheṣv avyabhicārirūpaṃ nityam ity ucyate na kūṭastham. abhiśekaś cābhiṣiktamātre rājaśabdaprayogān na dhātvarthasāmānyātmanā nimittam ity uktaṃ yena pākādivat sūpakārasamavetaṃ ṃ saṃbandhagrahaṇam. yad etad vākyaviṣ ṃ karma tadvān rājeti. yat tu svacchedenāvaivaṃ kriyate tadvidhīnām upalakṣitatvād adhruvam animittaṃ ṃ sāmānyasaṃbandhe bhiṣiktaviśeṣagāmitvam iti ced ata āha sāmarthyalabhyatvāt (A.583;A.158) iti. rājanyānāṃ yuddham upadiśya viśeṣavacanaṃ na rājānaṃ hanyād iti. tad rājaśabdasya viśeṣagāmitve ghaṭate. viśeṣaṇaṃ ca saṃskāraviśeṣas tadvidhau rājaśabdasya tatsāhacaryadarśanād rājaśabdavad iti. yat tu prasiddhidvaya(a.583;a.158) iti. yad uktaṃ bhaved eva jātiśabdo yaṃ yaugiko pi tatra ca yaugikagrahaṇam atra iti. naiva tāvad ubhau (A.584;A.158) iti. rājyaśabdasya rūḍhatve syād api tadyogāt sa eva tu yaugika iti. tathā ca yakpratyayasvara(a.584;a.158) iti. taddhitasya kita iti vihitaḥ pratyayasvaro tra 19