ākāśa

ākāśa mn. (-śaḥ-śaṃ)

1 The fifth element, aether, the sky or atmosphere.

2 Brahma as identical with aether.

3 Space, vacuity.

E. āṅ and kāśṛ to shine, ghañ affix; every where shining; Ākāśa is the subtle and ethereal fluid, supposed to fill and pervade the universe, and to be the peculiar vehicle of life and sound.

ā-kāśa (śaḥ-śaṃ) 1. m. n. Sky, atmo-
sphere, æther; space; Brahm.

ākāśa ā-kāś + a, m. 1. The fifth

element, æther, Man. 1, 75. 2. Sky.

Pañc. 47, 14. 3. The open air, Man.

3, 90; Nal. 14, 10. 4. The loc. sing.

śe denotes in dramatic language that

which is spoken off the stage, Mṛcch.

32, 18. — Comp. Nis-, adj. filled, Rām. 5,

64, 24.

Ā-kāśa, as, am, m. n. (in Ved. m.) light, clear-

ness; a free space, vacuity; the ether, the sky or

atmosphere considered as the fifth element; Brahma

as identical with ether. Ākāśa is the subtle and

ethereal fluid, supposed to fill and pervade the uni-

verse and to be the peculiar vehicle of life and of

sound. Ākāśe, ind. in the air; a stage direction

implying something said by or to a person out of

sight. —Ākāśa-kakṣā, f. the horizon, ‘girdle of the

sky.’ —Ākāśa-ga, as, ā, am, going through the

atmosphere. —Ākāśa-garbha, as, m., N. of a Bodhi-

sattva. —Ākāśa-camasa, as, m. the moon, (‘a cup

or vessel with ether.’) —Ākāśa-ja, as, ā, am, pro-

duced in the sky. —Ākāśa-jananin, ī, m. a loop-

hole, a casement, an embrasure. —Ākāśa-dīpa or

ākāśa-pradīpa, as, m. a lamp or torch lighted in

honour of Lakṣmī or Viṣṇu and elevated on a pole

in the air at the Dīvāli (Dīpāli) festival, in the month

Kārttika; a beacon, a lantern on a pole. —Ākāśa-

pratiṣṭhita, as, m., N. of a Buddha. —Ākāśa-

buddha-lakṣa, as, m. (in theatrical language) fixing

the gaze on some object out of sight of the audience.

—Ākāśa-bhāṣita, am, n. (in dramatic language)

speaking outside or off the stage; a supposed speech,

which is replied to as if it had been spoken; a voice

or sound in the air. —Ākāśa-maṇḍala, am, n. the

celestial sphere; the atmosphere. —Ākāśa-maya, as,

ī, am, consisting of ether. —Ākāśa-māṃsī, f. the

plant Nardostachys Jaṭāmāṃsī. —Ākāśa-mūlī, f. the

aquatic plant Pistia Stratiotes. —Ākāśa-yāna, am, n.

a heavenly car, one moving through the air. —Ākāśa-

rakṣin, ī, m. a warder, a watchman on the outer

battlements. —Ākāśa-vat, ān, atī, at, filling a cer-

tain place, spacious, extensive. —Ākāśa-vartman, a,

n. the atmosphere, the firmament, the air. —Ākāśa-

vallī, f. a sort of creeper, a parasite, Cassyta Filiformis.

—Ākāśa-vāṇī, f. a voice from heaven; m., N.

of the author of a Hanumat-stotra. —Ākāśa-salila,

am, n. rain. —Ākāśa-stha, as, ā, am, abiding in

the sky, aerial. —Ākāśa-sphaṭika, as, m. a kind of

crystal supposed to be formed in the atmosphere. It is

of two kinds, Sūrya-kānta and Candra-kānta, q. v.

—Ākāśānantyāyatana (°śa-anantya-āy°), am, n.

abode of infinity or of infinite space; N. of a world

with Buddhists. —Ākāśeśa (°śa-īś°), as, m. epithet

of Indra, as ruler of the firmament; (in law) any

helpless person, as a child, a woman, a pauper or in-

valid (who has no other possession than the air).

ākāśá, in Veda, m.; later, n. free or open space; sky. [prop. ‘outlook, clearness,’ √kāś + ā.]

ākāśá m. n. free or open space, sky; esp. the atmosphere or sky as the fifth element. °śe behind the scene or into the air (d.).

ākāśa ā-kāś-á, m. n. clear space, sky; ether
as the subtlest element: lc. behind the scenes
(of what is said to or by some one off the stage):
-ga, a. moving in the air; m. bird; -gaṅgā,
f. the aerial Ganges; -gata, pp. coming from
the air (voice); -cārin, a. moving in the air;
m. bird; -deśa, m. region of the air; -patha,
m. path in the air; -pathika, m. wanderer
in the sky, ep. of ;the sun; -bhāṣita, n. fictitious
conversation of a person on the stage
with an absent one; -yāna, n. passage through
the air; vartman, n. sleeping in the open air; -saṃcārin,
m. bird; -īśa, a. ruling the air only (= quite
helpless).

ā-kāśá m. (Ved.) or (later) n. (ifc. f(ā). ) a free or open space, vacuity, AitBr.; ŚBr.; MBh. &c.

the ether, sky or atmosphere, Naigh.; ŚBr.; Mn. &c.

ā-kāśá n. (in philos.) the subtle and ethereal fluid (supposed to fill and pervade the universe and to be the peculiar vehicle of life and of sound), Vedāntas. &c.

Brahma (as identical with ether), L.

= ākāśa-bhāṣita below Comm. on Śak.

ākāśa

mn. (-śaḥ-śaṃ)

1. The fifth element, æther, the sky or atmosphere.
2. Brahma as identical with æther.

3. Space, vacuity.

E. āṅ
and kāśṛ to shine, ghañ affix; every where shining; Akash is the
subtle and æthereal fluid, supposed to fill and pervade the
universe, and to be the peculiar vehicle of life and sound.

ākāśa ākāśa m. (kāś) l'éther, le ciel lumineux, l'air transparent.

ākāśamūlī f. (mūla) pistia stragula, bot.

ākāśānantya n. (an-anta) l'infinité de l'espace.

ā-kāśa- nt. espace; ciel, éther; -e en l'air (chose dite à ou par qq'un d'absent); -maya- a. consistant en éther; -vant- a. spacieux, étendu.

°ga- a. qui va à travers l'espace; m. oiseau; °cārin- a. et m. id.

°gaṅgā- f. Gange céleste.

°gata- a. v. venant du ciel, céleste.

°gati- f. fait d'aller à travers l'espace.

°deśa- m. place libre.

°patha- m. chemin aérien; -ika- soleil.

°baddha-lakṣa- m. fait de fixer l'étendue, de regarder au loin.

°vartman- nt. chemin aérien.

°śayana- nt. fait de coucher en plein air.

°sarit- f. Gange.

ākāśeśa- m. personne sans abri ni ressources .

ākāśá (von kāś mit ā) n. NAIGH. 1, 3. m. n. gaṇa ardharcādi zu P. 2, 4, 31. SIDDH. K. 251,b,1, (n. 251,a,9) AK. TRIK. 3, 5, 13. H. In der vedischen Literatur nur m., in der klassischen nur n. zu belegen.

1) Licht, Helle; s. u. anākāśa .

— 2) freier Raum: ākāśaṃ naḥ kuru AIT. BR. 3, 42. madhye 'ṅgulyākāśaṃ karoti ŚAT. BR. 3, 3, 2, 19. 4, 6, 8, 17. tayorviyatayoryo 'ntareṇākāśa āsīttadantarikṣamabhavat 7, 1, 2, 23. 10, 5, 2, 11. 13, 5, 1, 15. 8, 1, 10. yaścāyamantarātmannākāśaḥ 14, 3, 5, 6 (= BṚH. ĀR. UP. 2, 3, 4). BṚH. ĀR. UP. 1, 4, 3. ākāśanīkāśataṭām (sarasvatīm) MBH. 3, 12552. saparvatavanākāśām (pṛthivīm) 15267. ākāśadeśamāsādya N. 14, 10. ākāśāstikāya (bei den Jaina) zerfällt in lokākāśa und alokākāśa COLEBR. Misc. Ess. I, 386.

— 3) Luftraum, die freie Luft, Aether NAIGH. 1, 3. AK. 1, 1, 2, 2. 3, 4, 1, 2. H. 163. jyāyāndivo jyāyānākāśāt ŚAT. BR. 10, 6, 3, 2. asminnākāśe śyeno vā suparṇo vā viparipatya 14, 7, 1, 19 (= BṚH. ĀR. UP. 4, 3, 19). 5, 5, 4. 6, 6, 1. 7, 10 (= BṚH. 2, 5, 10. 3, 7, 12). TAITT. UP. 1, 3, 1. n. M. 1, 75. 10, 104. YĀJÑ. 3, 144. BHAG. 13, 32. R. 1, 44, 23. 3, 29, 7. 4, 31, 23. 38, 34. 6, 70, 29. BHARTṚ. 3, 89. - M. 1, 76. 3, 90. 4, 184. N. 19, 22. SUŚR. 1, 91, 13. 151, 3. — ākāśaga durch den Luftraum gehend R. 2, 33, 8. ākāśagāṃ nadīm (die Gaṅgā) 1, 44, 5. ākāśagā gaṅgā 1, 38, 7. ākāśagaṅgā 4, 44, 61. MBH. 3, 10909. RAGH. 1, 78. ākāśagatā vāṇī (vgl. ākāśavāṇī) VID. 112. ākāśacārin KATHĀS. 20, 179. ākāśagati PAÑCAT. 114, 21. ākāśagamana Verz. d. B. H. 193 (28). ākāśagāmitva No. 905. ākāśayāna ŚĀK. 77, 1. 97, 1. ākāśapatha KATHĀS. 25, 214. Eine Rede, die von einer die Bühne nicht betretenden Person gesprochen wird, deutet man im Drama durch die scenische Bemerkung ākāśe im Luftraume an, ohne irgend eine Person zu nennen, MṚCCH. 32, 18. 40, 8. ŚĀK. 31, 7. 41, 23. 52, 16. 101, 5. ākāśe gīyate 59, 6. Eine solche Rede heisst ākāśabhāṣita oder auch schlechtweg ākāśa n. Sch. zu ŚĀK. 31, 7. — Der Aether ist nach indischer Anschauung das fünfte Element und der Vermittler des Schalls, vgl. COLEBR. Misc. Ess. I, 243. 268. 275. 373. 398. MÜLLER in Z. d. d. m. G. 2, 19. fg. BURN. Intr. 497. Lot. de la b. l. 515. Die Bedeutung Brahman bei WILS. mag aus Stellen wie CHĀND. UP. 7, 12, 2 : sa ya ākāśaṃ brahmetyupāste gefolgert worden sein.

ākāśa

3) kiṃ bravīṣīti yannāṭye vinā pātraṃ prayujyate . śrutvevānuktamapyarthaṃ tatsyādākāśabhāṣitam .. (vgl. Sp. 587, Z. 17) SĀH. D. 425. Hiernach wird das ākāśabhāṣita nicht hinter der Bühne gesprochen, sondern der auf der Bühne befindliche Schauspieler thut nur so, als wenn er Etwas hörte und das Gehörte wiederholte.

ākāśa

3) (Nachträge); zu °bhāṣita vgl. noch DAŚAR. 1, 60. SĀH. D. 513.

ākāśá m. (in der älteren Sprache) und n. (adj. Comp. f. ā

— 1) freier Raum 260,30. 31.

— 2) Luftraum.

— 3) die unbewegte Luft als das feinste Element 262,13. 32. 263,4. 267,30.

— 4) die Worte , die eine Person auf der Bühne an eine abwesende richtet , und die Antwort , die sie darauf zu vernehmen vorgiebt , werden durch die scenische Bemerkung ākāśe bezeichnet. Bei den Poetikern heisst auch diese Unterredung schlechtweg ākāśa n.

— 5) n. *Talk RĀJAN. 13,116.

ākāśá m.n. Raum, Luftraum, die Luft als das feinste Element (ph.); °śe in die Scene o. hinter der Scene (d.).

ākāśa Adj. ° = samantād bhrājamāna, H 43, 41.

ākāśa m. (r. kāś lucere, praef. ā s. a) aër. N. 14. 10.

BH. 13. 32.

ākāśa puṃna0 samantādākāśante sūryyādayo'tra . 1 svanāmakhyāte
dravyabhede . sa ca nyāyādimate nityaḥ sarvamūrttasaṃyogī śabda-
mātraviśeṣaguṇakaḥ saṃṇvāparimāṇapṛthaktvasaṃyogavibhāgarūpa-
sāmānyaguṇakaśca . tatsattve pramāṇañca muktā0 darśitam
yathā “śabdoviśeṣaguṇaḥ cakṣurgrahaṇāyomyabahirindriya-
grāhyajātimattvāt, sparśavat . śabdodravyasasavetaḥ
guṇatvāt saṃyogavat ityanumāne śabdasya dravyasama-
vetatve siddhe śabdo na sparśavadviśeṣaguṇaḥ agnisaṃ-
yogāsamavāyikāraṇakatvābhāve sati akāraṇaguṇapūrvvaka-
pratyakṣatvāt, sukhavat . pākajarūpādau vyabhicāravāraṇāya
satyantaṃ, paṭarūpādau vyabhicāravāraṇāya akāraṇaguṇa-
pūrvvaketi, jalaparamāṇurūpādau vyabhicāravāraṇāya pratya-
kṣeti . śabdona dikkālamanoguṇaḥ viśeṣaguṇatvāt, nātma-
viśeṣaguṇaḥ bahirindriyagrāhyatvāt rūpavat itthañca
śabdādhikaraṇaṃ navamaṃ dravyaṃ gagananāmakaṃ sidhyatīti . na ca
vāyvavayaveṣu sūkṣmaśabdakrameṇa vāyau kāraṇaguṇapūrvvakaḥ
śabdautpadyatāmiti vācyam ayāvaddravyabhāvitvena vāyu-
viśeṣaguṇatvābhāvāt” . “vyākhyātañca dinaka0 “śabdaḥ pṛthivyā
dyaṣṭadravyātiriktadravyāśritaḥ aṣṭadravyānāśritatve sati dravyā-
śritatvāt ityevaṃrūpaṃ bodhyam . darśitaṃ sūcitam . atrānumāne
svarūpāsiddhiṃ pariharttumāha tathāhīti ghaṭādau vyabhicāra-
vāraṇāya cakṣurgrahaṇāyogyeti ātmani vyabhicāravāraṇāya-
bahirindriyagrāhyeti rasatvādau vyabhicāravāraṇāya-
jātimaditi etaccānumānamagrimadravyasamavetatvasādhakānu-
māne svarūpāsiddhinirāsāyeti bodhyam . guṇatvāditi
etadanumānenoktapariśeṣānumānahetau viśeṣyāsiddhirnirastā .
viśeṣaṇāsiddhyuddhāramāha śabdona sparśavadviśeṣaguṇa iti .
na sparśavatodravyasya pṛthivyādicatuṣṭayasya viśeṣaguṇa ityarthaḥ .
akāraṇaguṇapūrvvakapratyakṣatvāditi akāraṇaguṇapūrvvakatve
sati pratyakṣatvādityarthaḥ . hetusattvaṃ pratipādayituṃ
pākaja iti . jalaparamāṇviti anityānāṃ pārthivarūpā-
dīnāṃ keṣāñcidagnisaṃyogāsamavāyikāraṇatvāt keṣā-
ñcitkāraṇapūrvvaktvādatropekṣā . na dikkāleti śabda ityanu-
varttate bahirindriyeti . manaso'nyadindriyaṃ bahirindriyaṃ
tena pratyakṣatvādityarthaḥ . etenānātmaguṇagrāhakendriyatvaṃ
bāhyendriyatvaṃ tacca manasyapyatiprasaktaṃ tenāpi rūpādi-
grahaṇāditi nirastam . itthañca anena prakāreṇa pṛthivyā-
dyaṣṭadravyānāśritatvasiddhau ca . siddhyati iti pūrvvoktapari-
śeṣānumānena siddhyatītyarthaḥ . nanvetatsarvaṃ tadopapadyeta yadi
śabdasya viśeṣaguṇatve kiñcitpramāṇaṃ syāt tatraivaca na mānaṃ
paśyāma iti cet na śabdoviśepaguṇaḥ laukikapratyāsattye-
ndriyagrāhyatve sati laukikapratyāsattyā dvīndriyagrahaṇa-
yogyatārāhitye ca sati guṇatvavyāpyajātimattvādityanu-
mānasyaiva tatra pramāṇatvāt prabhātvamādāya vyabhicāravāraṇāya
guṇatvavyāpyeti gurutvatvamādāya vyabhicāravāraṇāya prathamaṃ sa-
tyantaṃ, saṃkhyātvamādāya vyabhicāravāraṇāya dvitīyaṃ satyantam .
sāṃsiddhikadravatvasnehadharmādharmamāvanāsu prakṛtahetorabhāve'pi
tatra hetvantareṇaiva viśeṣaguṇatvaṃ sādhanīyamiti bhāvaḥ .
pūrvvoktānumāne bādhaṃ svarūpāsiddhiṃ ca āśaṅkate na ceti .
vāyāviti tathā ca sparśavadvāyuguṇatvasya tatra sattvāttadabhāva-
sādhane bādha iti bhāvaḥ . kāraṇaguṇapūrvvakatvakathanaṃ tu
akāraṇaguṇapūrvvakatvaghaṭitahetorasiddhipradarśanārtham . apā-
vaddravyabhāvitveneti svāśrayanāśajanyanāśapratiyogi yadyat
tadbhinnatvenetyarthaḥ . nanu tathāpyākāśe pratyakṣameva pramāṇaṃ
kimiti nopanyastamiti cenna cākṣuṣatve prayojakasya mahattve
satyudbhūtarūpavattvasyākāśe'saṃbhavena cakṣuṣaḥ pramāṇatvāsambha-
vāt . nanu yadi ākāśe na cākṣuṣastadeha pakṣīti cākṣuṣe-
'dhikaraṇatvena kiṃbhāsata iti cedāloka eveti kalpyam” .
niṣkramaṇapraveśanādyutkṣepaṇadharmmavattvādākāśasiddhiriti sāṃ-
khyādayomanyante” sāṃkhyamatābhiprāyeṇaiva suśrute .
“āntarīkṣāstu śabdaḥ śabdendriyaṃ sarvacchidrasamūho viviktatā
cetyuktam” . “śabdaḥśrotrendriyañcāpi chidrāṇi ca viviktatā .
viyatodarśitā ete guṇā guṇāvicāribhiriti” ca vedānti-
bhiruktamiti veditavyam . tadetanmataṃvai0 sūtre nirākṛtam yathā
“niṣkramaṇaṃ praveśanamityākāśasya liṅgam 2 0 . tadaliṅgameka-
dravyatvāt karmmaṇaḥ 21 . kāraṇāntarānukḷptivaidharmyācca 22 .
saṃyogādabhābaḥ karmmaṇaḥ 23 . kāraṇaguṇapūrvvakaḥ kāryyaguṇo
dṛṣṭaḥ 24 . kāryyāntarāprādurbhāvācca śabdaḥ sparśavatāmaguṇaḥ 25
paratra samavāyāt pratyakṣatvācca nātmaguṇo na manoguṇaḥ 26 .
pariśeṣālliṅgamākāśasya 27 . dravyatvanityatve vāyunā
vyākhyāte 28 . tattvambhāvena 29 . śabdaliṅgāviśeṣā-
dviśeṣaliṅgābhāvācca 30 .” sū0 “itiśabdaḥ prakārārthaḥ
utkṣepaṇādīnyapi karmmāṇi sagṛhlāti sparśavaddravya-
sañcāro, niṣkramaṇaṃ, praveśanañca tatkāryyamākāśasya
liṅgamiti sāṃkhyāḥ 20 . tadetad dūṣayitumāha .
niṣkramaṇapraveśanādikarmma na tāvat samavāyikāraṇatayā
ākāśamanumāpayati karmmaṇa ekadravyatvāt ekamātramūrtta-
samavāyikāraṇakatvāt na karmmāpi vyāsajyavṛttītyuktaṃ na
vā'mūrttavṛttīti 21 . nanu cāsamavāyikāraṇatayaivākāśamanu-
māpayiṣyati niṣkramaṇapraveśanādītyata āha . anukḷpti-
rlakṣaṇam anukalpyate jñāpyate'neneti vyutpattyā, kāraṇā-
ntarasya asamavāyikāraṇasya yā'nukḷptirlakṣaṇaṃ tadvaidha-
rmmyādityarthaḥ . dravyantāvadasamavāyikāraṇaṃ na bhavatyeva
asamavāyikāraṇatā ca kāraṇaikārthapratyāsattyā kāryyaikārtha-
pratyāsattyā ca, prathamā tanturūpāṇāṃ paṭarūpaṃ prati, iyañcā-
samavāyikāraṇatā mahatīti saṃjñāṃ labhate gurupratipattika-
tvāt, dvitīyā ca yathā ātmamanaḥsaṃyogasya jñānādikaṃ
prati, iyañcāsamavāyikāraṇatā laghvīti saṃjñāṃ labhate laghu-
pratipattikatvāt, ākāśasya tu niṣkramaṇapraveśanādau
karmmaṇi na samavāyikāraṇatā nāpyasamavāyikāraṇatā
tathāca na karmmākāśasattve liṅgamiti 22 . nanu nimitta-
kāraṇamastu karmmaṇyākāśam, dṛśyate hyākāśe pakṣi-
kāṇḍādīnāṃ sañcāramata āha . mūrttasaṃyogena karmmakāra-
ṇasya vegagurutvādeḥ pratibandhāt karmmaṇo'bhāvo'nutpādo na
tvākāśābhāvāt tasyāvyāpakatvāt, tasmādākāśānvayo'-
nyathāsiddha eva nākāśanimittatāṃ sādhayatītyarthaḥ 23 . evaṃ
sāṃkhyamate dūṣite śabdamākāśe liṅgamupapādayiṣyan pari-
śeṣānumānāya pīṭhamāracayannāha . pṛthivyādilakṣaṇe kāryye
ye viśeṣaguṇā rūpādayaste kāraṇaguṇapūrvvakā dṛṣṭāḥ śabdo-
'pi viśeṣaguṇaḥ jātimattve sati vāhyaikendriyamātra-
grāhyatvāt rūpādivat tathāca tādṛśaṃ kāryyaṃ nopalabhyate
yatra kāraṇaguṇapūrvvakaḥ śabdaḥ syādityarthaḥ 24 . nanu vīṇā-
veṇumṛdaṅgaśaṅkhapaṭahādau kāryye śabda upalabhyate tathāca
tatkāraṇaguṇapūrvvakaḥ syādata āha . bhavedevaṃ yathā tantu-
kapālādiṣu rūparasādyanubhūyate tatsajātīyañca rūparasādyantaraṃ
paṭaghaṭādāvupalabhyate tathā vīṇāveṇumṛdaṅgādyavayaveṣu yaḥ
śabda upalabdhastatsajātīyaścet vīṇāveṇamṛdaṅgādāvapyupa-
labhyeta nacaivam, pratyuta niḥśabdairevāvayavairvoṇādyārambha-
darśanāt norūpaistu tantukapālādibhiḥ paṭaghaṭādyārambhasyā-
darśanāt kiñca yadi śabdaḥ sparśavatāṃ viśeṣaguṇaḥ syāt
tadā tatra tāra—tāratara—manda—mandatarādibhāvo nānubhūyeta
nahyekāvayavyāśritā rūpādayo vaicitryeṇānubhūyante tasmānna
sparśavadviśeṣaguṇaḥ śabdaḥ 25 . nanvātmaguṇo manoguṇo vā
śabdī bhaviṣyatītyata āha . śabdo yadyātmaguṇaḥ syāt
tadā'haṃ sukhī yate jāne icchāmītyādivat ahaṃ pūryye
ahaṃ vādye ahaṃ śabdavānityādi dhīḥ syāt natvevamasti,
kintu śaṅkhaḥ pūryyate, vīṇā vādyate iti pratiyanti laukikāḥ .
kiñca śabdo nātmaguṇaḥ bāhyendriyagrāhyatvāt rūpādi-
vat, api ca śabdo yadyātmayogyaviśeṣaguṇaḥ syādvadhi-
reṇāpyupalabhyeta duḥkhādivat . tasmāt suṣṭhūktaṃ paratra sama-
vāyāditi, amanoguṇatve hetumāha pratyakṣatvāditi,
nātmamanasorguṇa iti samāse karttavye yadasamāsakaraṇaṃ
tena tulyanyāyatayā pratyakṣatvādityanenaiva hetunā dikkā-
layorapi guṇatvaṃ śabdasya pratiṣiddhamiti sūcitam 26 .
yadarthamayaṃ parikarastadāha śabda iti śeṣaḥ . atrāpi
śabdaḥ kkacidāśrito guṇatvāt rūpādivaditi sāmānyato-
dṛṣṭodaṣṭadravyātiriktadravya siddhiḥ . guṇaścāyaṃ bāhyaike-
ndriyagrāhyajātīyatvāt rūpādivat anityatve sati
vibhusamavetatvāt jñānādivat anityatvañca sādhayiṣyate .
pariśeṣasiddhasya dravyasyāvayavakalpanāyāṃ pramāṇā-
bhāvānnityatvaṃ, sarvvatra śabdopalabdhervibhutvam 27 .
śabdaliṅgasya dravyasya dravyatvanityatve atideśena sādhayannāha .
adravyavattvādyathā vāyornityatvaṃ tathākāśasyāpi, guṇa-
vattvādyathā vāyordravyatvaṃ tathākāśasyāpītyarthaḥ 28 . tat
kiṃ bahūnyākāśāni ekameva vetyata āha . vyākhyāta-
miti vipariṇatenānvayaḥ . bhāvaḥ sattā sā yathaikā tathā-
kāśamapyekamevetyarthaḥ 29 . nanvanugatapratyayamahimnā sattāyā
ekatvaṃ siddham ākāśe kathamekatvaṃ taddṛṣṭāntena setsyatī-
tyata āha . tattvamākāśasya siddhamityarthaḥ . vaibhave sati sarveṣāṃ
śabdānāṃ tadekāśrayatayaivopapattāvāśrayāntarakalpanāyāṃ ka-
lpanāgauravaprasaṅgaḥ anyadapi yadākāśaṃ kalpanīyaṃ tatrāpi
śabda eva liṅgaṃ taccāviśiṣṭaṃ na ca viśe ṣasādhakaṃ bhedasādhakaṃ
liṅgāntaramasti . ātmanāṃ yadyapi jñānādikamaviśiṣṭameva
liṅgaṃ tathāpi vyavasthāto liṅgāntarādātmabānātva-
siddhiriti vakṣyate” 30 upa0 . itthaṃ ca tasya nityatvaṃ
niravayavadravyatvāditi siddham . sāṃkhyādayastu śabdatanmātrata-
stadutpatti murarīcakruḥ “prakṛtermahān mahato'haṅkāro'ha-
ṅkārāt pañcatanmātrāṇi” ityupakramya “pañcabhyaḥ pañcabhūtāni”
ityukteḥ . vedāntinastu avidyāsahakṛtabrahmaṇa
eva sakāśāttadutpattimaṅgīcakruḥ tasya cotpattimattve
“tasmādvā etasmādātmanaḥ ākāśaḥ sambhūtaḥ” iti śruti
rmānam . yato vā imāni bhūtāni jāyante
ityādiśrutyā brahmaṇaḥ sarvvabhūtakāraṇatvānyathānupattyā'pi
tasyotpattimattvam . śrutergauṇotpattiparatvaṃ ca āśaṅgā-
pūrvvakaṃ śā0 sūtrabhāṣyayornirākṛtaṃ yathā . “naviyadaśruteḥ
sū0 “vedānteṣu tatra tatra bhinnaprasthānā utpattiśrutaya
upalabhyante . kecidākāśasyotpattimāmananti kecinna .
tathā kecidvāyorutpattimāmananti kecinna . evaṃ jīvasya
prāṇānāñca . evameva kramādidvārako'pi vipratiṣedhaḥ
śrutyantareṣu lakṣyate . vipratiṣedhācca parapakṣāṇāmanapekṣatvaṃ
sthāpitaṃ tadvat svapakṣasyāpi vipratiṣedhādevānāpekṣatvamā-
śaṅkyetetyataḥ sarvavedāntagatasṛṣṭiśrutyarthanirmilatvāya paraḥ
prapañca ārabhyate . tadartha nirmilatve ca phalaṃ yathoktāśa-
ṅkānivṛttireva . tatra prathamaṃ tāvadākāśamāśritya vicintyate
kimasyotpattirastyuta nāstoti . tatra tāvat pratipadyate .
na viyadaśruteriti na khalvakāśamutpadyate kasmāt aśruteḥ
nahyasyotpattiprakaraṇe śravaṇamasti . chāndogye hi “sade-
va somyedamagra āsīdekamevādvitīyamiti” sacchabdavācyaṃ
brahma prakṛtya “tadaikṣata tattejo'sṛjateti ca pañcānāṃ mahā-
bhūtānāṃ madhyamaṃ tejaādiṃ kṛtvā trayāṇāṃ tejo'bannānāmu-
tpattiḥ śrāvyate . śrutiśca naḥ pramāṇamatīndriyārthavijñāno-
tpattau . na cātra śrutirastyākāśotpattipratipādinī tasmā-
nnāstyākāśasyotpattiriti” bhā0 “asti tu” sū0 . tuśabdaḥ
pakṣāntaraparigrahe . mā nāmākāśasya chāndogye bhūdutpattiḥ
śrutyantare tvasti . taittirīyakāḥ samāmananti “satyaṃ jñānamanantaṃ
brahmeti” prakṛtya “tasmādvā etasmādātmana ākāśaḥ sambhūta”
iti . tataśca śrutyorvipratiṣedhaḥ kvacittejaḥpramukhā sṛṣṭiḥ
kvacidākāśapramukheti . nanvekavākyatā'nayoḥ śrutyo-
ryuktā . satyaṃ yuktā na tu sāvagantuṃ śakyate kutaḥ “tatte-
jo'sṛjateti” sakṛcchru tasya sraṣṭuḥ sraṣṭavyadvayena samba-
ndhānupapatteḥ tattejo'sṛjata tadākāśamasṛjateti . nanu
sakṛcchrutasya karttuḥ karttavyadvayena sambandho dṛśyate yathā sa
sūpaṃ paktvaudanaṃ pacatīti . evaṃ tadākāśaṃ sṛṣṭvā te-
jo'sṛjateti yojayiṣyāmaḥ . naivaṃ yujyate prathamajatvaṃ hi
chāndogye tejaso'vagamyate taittirīyake tvākāśasya . naco-
bhayoḥ prathamajatvaṃ sambhavati . etenetaraśrutyakṣaraviro-
gho'pi vyākhyātaḥ . tasmādvā etasmādātmana ākāśaḥ
sambhūta ityatrāpi tasmāt ākāśaḥ sambhūtastasmāttejaḥ
sambhūtamiti sakṛcchutasyāpādānasya sambhavanasya ca viya-
ttejobhyāṃ yugapatsambandhānupapatteḥ . vāyoragniriti
ca pṛthagāmnānāt . asmin vipratiṣedhe kaścidāha .
“gauṇyasambhavāt” sū0 . nāsti viyata utpattiḥ aśrutereva .
yā tvitarā viyadutpattivādinī śrutirudāhṛtā sā gauṇī
bhavitumarhati . kasmāt? asambhavāt . nahyākāṃśasyot-
pattiḥ sambhāvayituṃ śakyā śrīmatkaṇabhugabhiprāyānusāriṣu
jīvatsu . te hi kāraṇasāmagryasambhavādākāśasyot-
pattiṃ vārayanti . samavāyyasamavāyinimittakāraṇebhyo
hi kila sarvvamutpadyamānamutpadyate . dravyasya caikajātī-
manekañca dravyaṃ samavāyi kāraṇambhavati . nacākāśasyaikajā-
tīthamanekañca dravyamārambhakamasti yasmin samavāyikāraṇe
'samavāyikāraṇe ca tatsaṃyoge ākāśamutpadyeta . tada-
bhāvāttadanugrahapravṛttaṃ nimittakāraṇaṃ dūrāpetamevākāśasya
bhavati . utpattimatāñca tejaḥprabhṛtīnāṃ pūrvvottarakālayo-
rviśeṣaḥ sambhāvyate prāgutpatteḥ prakāśādikāryyaṃ na
babhūva paścācca mavatīti . ākāśasya punarna pūrvvottarakāla-
yorviśeṣaḥ sambhāvayituṃ śakyate . kiṃ hi prāgutpattera-
navakāśamaśuṣiramacchidraṃ babhūveti śakyate'dhyavasātum .
pṛthivyādivaidharmmyācca vibhutvādilakṣaṇādākāśasyājatva
siddhiḥ . tasmādyathā loke ākāśaṃ kuru ākāśo-
jāta ityevaṃ jātīyako gauṇaḥ prayogo bhavati yathā ca
ghaṭākāśaḥ karakākāśo gṛhākāśa ityekasyāpyākāśasyaivaṃ-
jātīyako bhedavyapadeśo bhavati . vede'pi āraṇyānā-
kāśeṣvālabheranniti . evamutpattiśrutirapi gauṇī draṣṭavyā
bhā0 “śabdācca” sū0 . śabdaḥkhalvapyākāśasyājatvaṃ khyāpa-
yati . ata āha “vāyuścāntarikṣañcaitadamṛtamiti” na cā
mṛtasyotpattirupapadyate . “ākāśavat sarvvagataśca nitya
iti” cākāśena brahmaṇonityatvasarvvagatatvābhyāṃ dharmmābhyā-
mupasimānaḥ ākāśasyāpi tau dharmmau sūcayati . na ca
tādṛśasyotpattirupapadyate . yathā'nantoyamākāśa evamananta-
ātmā veditavya iti codāharaṇam . ākāśaśarīraṃ brahma
ākāśaātmeti . nahyākāśasyotpattimattve brahmaṇa-
stena viśeṣaṇaṃ sambhavati nīlenevotpalasya . tasmānnitya
mevākāśena sādhāraṇaṃ brahmeti gamyate” bhā0 . “syāccaikasya
brahmaśabdavat” sū0 . idaṃpadottaraṃ sūtram . syādetat kathaṃ
punarekasya sambhūtaśabdasya tasmādvā etasmādātmana ākāśaḥ
sambhūta ityasminnadhikāre pareṣu tejaḥprabhṛtiṣvanuvarttamānasya
mukhyatvaṃ ākāśe ca gauṇatvamiti . ata uttaramucyate .
syāccaikasyāpi sambhūtaśabdasya viṣayaviśeṣavaśādgauṇomukhyaśca
prayogaḥ brahmaśabdavat . yathaikasyāpi brahmaśabdasya “tapasā brahma
vijijñāsasva tapo brahma” ityasminnadhikāre'nnādiṣu gauṇaḥ
prayoga ānande ca mukhyaḥ yathā ca tapasi brahmavijñāna-
sādhane brahmaśabdobhaktyā prayujyate añjasā tu vijñeye brahmaṇi
tadvavat . kathaṃ punaranutpattau nabhasaḥ “ekamevādvitīya” mi-
tīyaṃ pratijñā samarthyate . nanu nabhasā dvitīyena sadvitīyaṃ
brahma prāpnoti, kathañca brahmaṇi vidite sarvvaṃ viditaṃ syā-
diti . taducyate . ekameveti tāvatkāryyāpekṣayopapadyate .
yathā loke kaścit kumbhakārakule pūrvvedyurmṛdaṃ daṇḍa-
cakrādīni copalabhyāparedyuśca nānāvidhānyamatrāṇi prasā-
ritānyupalabhya brūyāt mṛdevehaikākinī pūrvvedyurāsī-
diti . sa ca tayāvadhāraṇayā mṛtkāryyajātameva pūrvvedyu-
rnāsīdityabhipreyāt na cakradaṇḍādi tadvat . advitīya
śrutiradhiṣṭhātrantaraṃ vārayati yathā mṛdo'matraprakṛteḥ
kumbhakāro'dhiṣṭhātā dṛśyate naivaṃ brahmaṇojagatprakṛteranyo'dhi-
ṣṭhitāstīti . na ca nabhasāpi dviyīyena sadvitīyaṃ brahma-
prasajyate . lakṣaṇānyatvanimittaṃ hi nānātvaṃ na ca
prāgutpatterbrahmanabhasorlakṣaṇānyatvamasti . kṣīrodakayoriva
saṃsṛṣṭayorvyāpitvāmūrttatvādidharmmasāmānyāt . sargakāle
tu brahma jagadupādayituṃ yatate stimitamitarattiṣṭhati te-
nānyatvamavasīyate . tathākāśaśarīraṃ brahmetyādi śruti-
bhyopi brahmākāśayorabhedopacārasiddhiḥ . ataeva ca
brahmavijñānena sarvavijñānasiddhiḥ . api ca sarvaṃ kāryya
mutpadyamānamākāśenāvyatiriktadeśakālamevotpadyate bra-
hmaṇā cāvyatiriktadeśakālamevākāśaṃ bhavatītyato brahmaṇā
tatkāryyeṇa ca vijñātamevākāśaṃ bhavati yathā kṣīrapūrṇe ghaṭe-
katicidabivandavaḥ prakṣiptāḥ santaḥ kṣīragrahaṇenaiva gṛhītā
bhavanti . na hi kṣīragrahaṇādabvindugrahaṇaṃ pariśiṣyate
evaṃ brahmaṇā tatkāryyaiścāvyatiriktadeśakālatvādgṛhīta-
meva brahmagrahaṇena nabho bhavati . tasmādbhāktaṃ nabhasaḥ sambha-
vaśravaṇamiti evaṃ prāpte idamāha . “pratijñā'hāniravyati-
rekātśabdebhya” . sū0 “yenāśrutaṃ śrutaṃ bhavatyamataṃ matamavijñātaṃ
vijñātamiti” “ātmani khalvare dṛṣṭe śrute mate vijñāte idaṃ
sarvaṃ viditamiti” “kasminnu bhagavovijñāte sarvamidaṃ vijñātaṃ
mavatīti” na kācana sadbahirvā vidyāstīti “caivaṃrūpā prati-
vedāntaṃ pratijñā vijñāyate tasyāḥ pratijñāyā evamahā-
niranuparodhaḥ syāt yadyavyatirekaḥ kṛtsnasya vastujātasya
vijñeyādbrahmaṇaḥ syāt . vyatireke hi satyekavijñānena sarvaṃ
vijñāyata itīyaṃ pratijñā hīyeta . sacāvyatireka evamupapadyate
yadi kṛtsnaṃ vastujātamekasmāt brahmaṇa utpadyate . śabdebhyaśca
prakṛtivikāravyatirekanyāyenaiva pratijñāsiddhiravagamyate . tathā
hi “yenāśrutaṃ śrutaṃ bhavatīti” pratijñāya mṛdādidṛṣṭāntaiḥ
kāryyakāraṇābhedapratipādanaparaiḥ pratijñaiṣā samarthyate . tatsādha-
nāyaiva cottare śabdāḥ “sadeva somyedamagra āsīt” “ekamevā
dvitīyaṃ brahma” “tadaikṣata tattejo sṛjate” ityevaṃkāryyajātaṃ
brahmaṇaḥ pradarśyāvyatirekaṃ pradarśayanti “aitadātmyamidaṃ sarvvam”
ityāramyā prapāṭhakaparisamāpteḥ . tadtadyākāśaṃ na brahmakāryaṃ
syāt na brahmaṇi vijñāte ākāśaṃ vijñāyeta tataśca pratijñā-
hāniḥ syāt . na ca pratijñāhānyā vedasyāprāmāṇya
yukta karttum . tathā ca prativedāntaṃ te te śabdāstena tena
dṛṣṭāntena tāmeva pratijñāṃ jñāpatanti “idaṃ sarvaṃ yadayamātmā”
“brahmaivedamamṛtaṃ purastāt” ityevamādayaḥ . tasmāt jvalanā-
divadeva gaganamapyutpadyate . yaduktamaśruterna viyadupadyata iti
tadayuktaṃ viyadutpattiviṣayasya śrutyantarasya darśitatvāt
“tasmādvā etasmādātmana ākāśaḥ sambhūta” iti . satyaṃ
darśitaṃ viruddhantu “tattejo'sṛjata” ityanena śrutyantareṇa .
na ekavākyatvāt sarvaśrutīnām . bhavatvekavākyatvamaviru-
ddhānām iha tu virodha uktaḥ . sakṛcchrutastha sraṣṭhuḥ sraṣṭavyadvaya
sambandhāsambhavāt, dvayośca prathamajatvāsambhavādvikalpā
sambhavācceti . naiṣa doṣaḥ tejaḥsargasya taittirīyake
tṛtīyatvaśravaṇāt “tasmādvā etasmādātmana ākāśaḥ
sammūtaḥ ākāśādvāyuḥ vāyoragririti” . aśakyā hīyaṃ
śrutiranyathā pariṇetum . śakyā tu pariṇetu chāndogyaśrutiḥ
tadākāśaṃ vāyuñca sṛṣṭvā “tattejo'sṛjateti” . na hīyaṃ
śrutiste jojanipradhānā satī śruvyantaraprasiddhāmākāśa-
syotpattiṃ vārayitu śaknāti ekasya vākyasya vyāpāra-
dvayāsambhavāt . sraṣṭā tvekopi krameṇāneka sraṣṭavyaṃ
sṛjet ityekavākyatvakalpanāyāṃ sambhavantyāṃ na viruddhārthatvena
śratirhātavyā . nacāsmābhiḥ sakṛcchratasya sraścu . sraṣṭavyadvaya
sambandho'bhipreyate śrutyantaravaśena sraṣṭavyāntaropasaṃgrahāt .
yathā ca “sarvaṃ khalvidaṃ brahma tajjalān” ityatra sākṣādeva
sarvasya vastujātasya brahmajatvaṃ śrūyamāṇaṃ na pradeśānta-
ravihitaṃ tejaḥpramukhamutpattikramaṃ vārayati evaṃ tejaso-
pi brahmajatvaṃ śrūyamāṇaṃ na śrutyantaravihitaṃ nabhaḥpramukha-
sutpattikramaṃ vārayitumarhati . nanu śamavidhānārthameta-
dvākyaṃ “tajjalāniti śānta upāsīteti” śruteḥ naitatsṛṣṭi-
vākyaṃ na tasmādetatpradeśāntaraprasiddhaṃ kramamanuroddhumarhati .
“tattejosṛjatetyetatsṛṣṭivākyaṃ tasmādatra yathāśruti kramo-
grahītavya iti . netyucyate . na hi tejaḥprāthamyānuro-
dhena śrutyantaraprasiddhoviyatpadārthaḥ parityaktavyo bhavati
padārthadharmmatvāt kramasya . api ca tattejo'sṛjateti nātra
kramasya vācakaḥ kaścit śabdo'sti arthāttu kramogamyate sa ca
vāyoragnirityanena śrutyantaraprasiddhena krameṇa nivāryyate .
vikalpasamuccayau tu viyatte jasoḥ prathamajatvaviṣayau asambhavāna-
bhyuṣagamābhyāṃ nivāritau . tasmānnāsti śrutyorvipratiṣedhaḥ .
api ca chāndogye “yenāśrutaṃ śrutaṃ bhavatito” tyetāṃ pratijñāṃ
vākyopakrame śrutāṃ samarthayitumasamāmnātāmapi viyadutpattā-
vupasaṃkhyātavyaṃ kimaṅga punastettirīyake samākhyātaṃ na saṃgṛ-
hyate . yaccoktamākāśasya sarveṇānanyadeśatvāt brahmaṇā
tatkāryyaiśca saha viditameva tadbhavati ato na pratijñā hī-
vate . na ca “ekamevādvitīyamiti” śrutikopo bhavati kṣīroda-
kavat brahmanabhamoravyatirakopapatteriti . atrocyate na kṣī-
rodakanyāyenedamekavijñānena sarvvavijñānaṃ netavyam .
mṛdādidṛṣṭāntapraṇayanāddhi prakṛtivikāranyāvenaivedaṃ sarva-
vijñānaṃ netavyamiti gamyate . kṣīrodakanyāyena sarvavijñānaṃ
kalpyamānaṃ na samyagvijñānaṃ syāt . na hi kṣīrajñānagṛhīta
syodakasya samyagjñānagṛhītatvamasti . na ca vedasya
puruṣāṇāmiva māyālokavañcanādibhirarthāvadhāraṇamupapadyate .
sāvadhāraṇā ceyam “ekamevādvitīyamiti” śrutiḥ kṣīro-
dakanyāyena nīyamānā pīḍyeta . na ca svakāryyāpekṣayaivedaṃ
vastvakadeśaviṣayaṃ sarvavijñānamekādvitīyatāvadhāraṇañceti
nyāyyam . mṛdādiṣvapi hi tatsambhavānna tadapūrvvavadupanya-
sitavyambhavati “śvetaketo yannusomyedaṃ mahāmanā anūcāna-
mānīstabdho'syuta tamādaśamaprākṣoyenāśrutaṃ śrutambhavatī” tyā-
dinā . tasmādaśeṣavastuviṣayamevedaṃ sarvavijñānaṃ sarvasya
brahmakāryyatvāpekṣayopanyasyata iti draṣṭavyam . yat punareta-
dukamasambhavādgauṇī gaganasyotpattiśrutiriti . atra
vrūmaḥ “yāvadvikārantu vibhāgo lokavat” sū0 . tu śabdī'-
sambhavāśaṅkāvyāvṛttyarthaḥ . na khalvākāśotpattāvasambhavāśaṅkā
karttavyā yatoyāvat kiñcit vikārajātaṃ dṛśyate
ghaṭaghaṭikodañcanādi vā kaṭakakeyūrakuṇḍalādi vā
sūcīnārācanistriṃśādi vā tāvāneva vibhā-
goloke lakṣyate natvavikṛtaṃ kiñcit kutaścidvibha-
ktamupalabhyate . vibhāgaścākāśasya pṛthivyādibhyo'-
vagamyate tasmāt so'pi vikāro bhavitumarhati . etena di-
kkālamanaḥparamāṇūnāṃ kāryyatvaṃ vyākhyātam . nanvātmāpi
ākādibhyo vibhakta iti tasyāpi kāryyatvaṃ ghaṭādivat
prāpnoti, na “ātmana ākāśaḥ sambhūta iti śruteḥ . yadi
hyātmāpi vikāraḥ syāttasmāt paramanyanna śrutamityākā-
śādi sarvvaṃ kāryyaṃ nirātmakamātmanaḥ kāryyatve syāt tathā
ca śūnyavādaḥ prasajyeta . ātmatvādevātmano nirākaraṇa
śaṅkānupapattiḥ . nahyatmāgantukaḥ kasyacit, svayaṃsiddha-
tvāt . nahyatmātmanaḥ pramāṇamapekṣya sidhyati . tasya hi
pratyakṣādīni pramāṇānyanyasiddhaye upādīyante . nahyākā-
śādayaḥ padrārthāḥ pramāṇanirapekṣāḥ svayaṃsiddhāḥ kenaci-
dabhyupagamyante . ātmā tu pramāṇādivyavahārāśrayatvāt
prāgeva pramāṇādivyavahārāt siddhyati . nacedṛśasya narākiraṇaṃ
sambhavati . āgantukaṃ hi vastu nirākriyate na svarūpam .
ya eva hi nirākaraṇakarttā tadeva tasya svarūpam . nahyagne-
rauṣṭyamagninā nirākriyate . tathāhamevedaṃ jānāmi varttamānaṃ
vastu ahamevātītatarañcājñāsiṣam ahamevānāgatatarañca jñā-
syāmītyatītānāgatavarttamānabhāvenānyathābhavatyapi jñātavye
na jñāturanyathābhāvo'sti sarvadā varttamānasvabhāvatvāt .
tathā bhasmībhavatyapi dehe nātmana ucchedovartta mānasvabhāva-
tvādanyasvabhāvatvaṃ vā na sambhāvayituṃ śakyam . evamapratyākhye
yasvabhāvatvādevākāryyatvamātmanaḥ kāryatvañcākāśasya .
yattūktaṃ svasamānajātīyamanekaṃ kāraṇadravyaṃ vyomnonāstīti
tatpratyucyate . na tāvat svasamānajātīmamevārabhate na bhinnajā-
tīyamiti niyamo'sti na hi tantūnāṃ tatsaṃyogānāñca
samānajātīyatvamasti dravyatvaguṇatvābhyupagamāt . na ca nimitta
kāraṇānāmapi turīvemādīnāṃ samānajātīyatvaniyamo'sti .
syādetat samavāyikāraṇaviṣayaeva samānajātīyatvābhyupa-
gamo na kāraṇāntaraviṣaya iti tadapyanaikāntikam . sūtrago-
bālairhyanekajātīyairekā rajjuḥ sṛjyamānā dṛśyate . tathā
sūtrairūrṇādibhiśca vicitrān kambalān vitanvate . sattva-
dravyatvādyapekṣayā vā samānajātīyatve kalpyamāne niyamāna-
rthakyam sarvasya sarveṇa samānajātīyatvāt . nāpyanekamevā-
rabhate naikamiti niyamo'sti aṇumanasorādyakarmārambhā-
bhyupagamāt . ekaikohi paramāṇurmanaścādyaṃ svakarmmārabhate na
dravyāntaraiḥ saṃhatyetyabhyupagamyate . dravyārambha evānekadravyā-
rambhakatvaniyama iti cenna pariṇāmābhyupagamāt . bhavedeṣa
niyamo yadi saṃyogasacivaṃ dravyaṃ dravyāntarasyārambhakama-
bhyupagamyeta tadeva tu dravyaṃ viśeṣavadavasthāntaramāpadyamānaṃ kāryaṃ
nāmābhyupagamyate tacca kvacidanekaṃ pariṇamate mṛdvījādyaṅku-
rādibhāvena kvacidekaṃ pariṇamate kṣīrādi dadhyādibhāvena .
neśvaraśāsanamasti anekameva kāraṇaṃ kāryaṃ janayatīti .
ataḥ śāstraprāmāṇyādekasmādbrahmaṇa ākāśādi mahābhū-
totpattikrameṇa jagajjātamiti niścīyate . tathā coktaṃ
“upasaṃhāradarśanānneti cenna kṣīravaddhīti” . yaccokta-
mākāśotpattau na pūrvvottarakālayorviśeṣaḥ sambhāvayituṃ
śakyata iti tadayuktaṃ yenaiva hi viśeṣeṇa pṛthivyādibhyo
vyatiricyamāṇaṃ nabhaḥ svarūpavadidānīmadhyavasoyate sa eva
viśeṣaḥ prāgutpatternāsīditi gamyate . yathā ca na brahma-
sthūlādibhiḥ pṛthivyādisvabhāvaiḥ svabhāvavat “asthūlamana-
ṇvityādi” śrutibhyaḥ evamākāśasvabhāvenāpi na svabhāvavat
anākāśamiti śruteravagamyate . tasmāt prāgutpatteranā-
kāśamacchidramiti sthitam . yadapyuktaṃ pṛthivyādivaidharmyā-
dākāśasyājatvamiti tadapyasat . śrutivirodhe satyutpa-
ttyasambhavānumānasyābhāsatvopapatteḥ utpattyanumānasya ca
darśitatvāt anityamākāśamanityaguṇāśrayatvāt ghaṭādiva-
dityādiprayogasambhavācca . ātmanānaikāntikamiti cenna
tasyaupaniṣadaṃ prati anityaguṇāśrayatvāsiddheḥ . vibhutvādīnā-
ñcākāśasyotpattivādinaṃ pratyasiddhatvāt . yaccaitaduktaṃ
śabdācceti . tatrāmṛtatvaśrutistāvadviyati “amṛtā divaukasa
itivaddraṣṭavyā utpattipralayayorupapāditvāt . “ākā-
śavat sarvvagataśca nityaḥ” ityapi prasiddhamahattvenākāśe-
nopamānaṃ kriyate niratiśayamahattvāya nākāśasamānatvāya .
yatheṣuriva savitā dhāvatīti kṣipragatitvāyocyate neṣutulya-
gatitvāya tadvat . etenānantatvopamānaśrutirvyākhyātā .
“jyāyānākāśāditi” śrutibhyaśca brahmaṇaḥ sakāśāt ākā-
śasyonaparimāṇatvasiddhiḥ . “na tasya pratimāstīti ca
brahmaṇo'nupamānatvaṃ darśayati . “ato'nyadārttamiti” ca
brahmaṇo'nyeṣāmākāśādīnāmārttatvaṃ darśayati . tapasi
brahmaśabdavadākāśasya janmaśrutergauṇatvamityetadākāśasambhava
śrutyanumānābhyāṃ parihṛtam . tasmādabrahmakāryaṃ viyaditi
siddham” .
tasya janyatve'pi āpralayasthāyitvāt gauṇanityatvam . vaiśe-
ṣikāṇāṃ nityatvānumānaṃ tu balavadāgamaviruddhatvāt naraka-
pālaśucitvānumānavat bādhitamiti draṣṭavyam . sāṃkhyamate
dikkālayorākāśaevāntarbhāvaḥ ataeva sāṃ0 kaumudyām
kālarūpatattvāntaraṃ nirākṛtaṃ yathā “kālaśca vaiśeṣikābhimata
ekona anāgatādivyavahārabhedaṃ pravarttayitumarhatīti tasmā-
dayaṃ yairupādibhedairanāgatādibhedaṃ pratipadyate santu ta evo-
pādhayo'nāgatādivyavahārahetavaḥ kṛtamatrāntargaḍunā kāle
neti sāṃkhyācāryyāḥ tasmānna kālarūpatattvāntarābhyupagama
iti” sūtre tu ākāśaprakṛtikatvaṃ tayoruktam yathā
“dikkālāvākāśādibhyaḥ” sū0 . nityau yau dikvālau
tāvākāśaprakṛtibhūtau prakṛterguṇaviśeṣāveva . ato dikkāla-
yorvibhutvopapattiḥ . “ākāśavat sarvagataśca nitya” ityādi
śrutyuktaṃ vibhutvaṃ cākāśasyopapannam . yau tu khaṇḍadikkālau
tau tu tattadupādhisaṃyogādākāśādutpadyete ityarthaḥ .
ādiśabdenopādhigrahaṇamiti . yadyapi tattadupādhi-
viśiṣṭākāśameva khaṇḍadikkālau tathāpi viśiṣṭasyāti
riktatābhyupagamavādena vaiśeṣikanayenāsya kāryyatāvat tatkāryya-
tvamatroktam” sāṃ0 bhā0 . padārthakhaṇḍane śiromaṇinā
asya īśvarasvarūpānatireka uktaḥ “dikkālāvīśvarānnāti-
ricyete gaganamapi tatheti” . saugatamatasiddhe
āvaraṇābhāvarūpe nirupākhye 2 padārthabhede ca . tadetat
matam” śā0 sū0 bhāṣyayornirākṛtam “ākāśe cābhāvāt”
sū0 . “yacca teṣāmevābhipretaṃ nirodhadvayamākāśañca niru-
pākhyamiti tatra nirodhadvayasya nirupākhyatvaṃ purastānnirā-
kṛtam ākāśasyedānīṃ nirākriyate . ākāśe cāyukto-
nirupākhyatvābhyupagamaḥ pratisaṃkhyāpratisaṃkhyānirodhayoriva-
vastutvapratipatteraviśeṣāt āgamaprāmāṇyāttāvadātmanaḥ
ākāśaḥsambhūtaityādi śrutibhyaḥ ākāśasya vastutvasiddhiḥ .
vipratipannānapi prati śabdaguṇānumeyatvaṃ vaktavyaṃ gandhādīnāṃ
guṇānāṃ pṛthivyādivastvāśrayatvadarśanāt . api cāva-
raṇābhāvamātramākāśamicchatastava ekasminsuparṇṇe patatyāvara-
ṇasya vidyamānatvāt suparṇṇāntarasya pitsato'navakāśatvaprasaṅgaḥ
yatrāvaraṇābhāvastatra patiṣyatīti cet yenāvaraṇābhāvo viśi-
ṣyate tattarhi vastu bhūtamevākāśaṃ syānnāvaraṇābhāvamātram
api cāvaraṇābhāvamātramākāśaṃ manyamānasya saugatasya
svābhyupagamavirodhaḥ prasajyeta . saugate hi samaye pṛthivī-
bhagavan! kiṃsanniśrayetyasmin praśnaprativacanapravāhe
pṛthivyādīnāmante vāyuḥ kiṃsanniśraya itya sya praśnasya prati-
vacanaṃ bhavati vāyurākāśasanniśraya iti tadākāśasyāvastutve
na samañjasaṃ syāt tasmādapyayuktamākāśasyāvastutvam . api
ca nirodhadvayamākāśañca trayamapyetannirupākhyamavastu nityañceti
vipratiṣiddhaṃ nahyavastunonityatvamanityatvaṃ vā sambhavati vastvā-
śrayatvāddharmmadharmmivyavahārasya . dharmma dharmibhāve hi ghaṭādiva-
dvastutvameva syāt na nirupākhyatvam” bhā0 . ā samantāt
kāśate ac . “ratimākāśabhavā sarasvatī” ku0
“ākāśagaṅgāpayasaḥ patetām” māghaḥ ākāśāttu viku-
rvvāṇāt sarvvaśabdavahaḥ śuciḥ manuḥ” “ghaṭasaṃvṛtaākāśe
nīyamāne yathā ghaṭe” sāṃ0 pra0 bhā0 “ākāśo jāyate
tasmāt tasya śabdaguṇaḥ smṛtaḥ” manuḥ . rūpādiṣu madhye
śabdamātragrāhakatayā śrotrasyākāśātmakatve'pi karṇṇaśasku-
ntīrūpopādhibhedānnānātvamaupādhikamekasyādiśaḥ prācītvā-
divat ekasya kālasya kṣaṇāditvavacca . 3 parabrahmaṇi
“ākāśohavai nāmarūpayornirvarhitā te yadantarā tadanveṣṭacyaṃ
tadvāva vijijñāsitavyam” śrutiḥ “yāvānayamākāśastāvāna-
yamantarhṛdayākāśa” iti chā0 u0 . “ākāśastalliṅgāt”
śā0 sū0 . “ākāśavat sarvagataśca nityaḥ” śrutiḥ gītā
ca . 4 chidre gaṇitādiprasiddhe 5 śūnyāṅke ca .

*Ākāśa (“space”). § 543 (Rāmarājyābhiṣeka): III, 291β,

16554, etc.

Ākāśa (I) — a god to be worshipped in housebuilding.

M. 253. 24; 265. 39.

Ākāśa (II) — with Dik; a sthāna of Rudra; son, Sarga.

Vi. I. 8. 7-11.

ākāśa (m.), (1) region, place: Mv ii.49.3--4 kahiṃ…

ākāśe pravṛttajīvo ti mṛto ti, in what region (lit. under

what sky?) is his life taking place, or is he dead?; (2) in

SP 124.11 acc. to Kern voidness: (dharmam) ākāśagatikam,

placed in voidness (as if synonym of śūnyatā; but Burnouf

qui a pour étendue l'espace); cf. under dhātu 1 b, where it

is made clear that ākāśa, as the fifth of six elements (dhātu),

means absolutely empty space; (3) short for ākāśānantya,

in cpd. ākāśa-vijñānā° (etc.), Bbh 49.17--18, see s.v.

naivasaṃjñānāsaṃjñāyatana; (4) emptiness, implying

vanity (? cf. 2 above): KP 111.1 dvāv imau…pravrajita-

syākāśapaligodhau (see paligodha, and godha); katamau

dvau? lokāyatamantraparyeṣṭitā ca, utsadapātracīvara-

dhāraṇatayā (read °tā?) ca. In vs, l. 6: ākāśabodhe (see

2 bodha) imi dve pratiṣṭhite.

ākāśa (IE 7-1-2), ‘cypher’.