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avaroha
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avarohaḥ .
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Wilson Sanskrit-English Dictionary
☞
p. 80 .
avaroha m. (
-haḥ )
1 Mounting, ascending.
2 Descent, passing from or over.
3 The growth of a creeping plant or vine.
4 A pendant branch, one that strikes fresh root into the earth, as those of the Indian fig tree.
5 Heaven or Svarga.
E. ava up or down, &c. ruha to mount, ghañ aff.
Yates Sanskrit-English Dictionary
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p. 62, col. 2 .
ava-roha (haḥ) 1. m. Mounting; des- cent; pendent branch; heaven.
Benfey Sanskrit-English Dictionary
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p. 58, col. 2 .
avaroha avaroha, i. e. ava-ruh + a, m. A pendant branch, one that strikes
fresh roots into the earth, as those of
the Indian fig-tree, Rām. 2, 52, 96. —
Comp. Dus-, adj. whither it is difficult
to descend, Rājat. 6, 49.
Cappeller Sanskrit-English Dictionary
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p. 46 .
avaroha m. descent (
fig. ).
Monier-Williams Sanskrit-English Dictionary (2nd ed.)
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p. 103, col. 1 .
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p. 103, col. 1 .
(in music) descending from a higher tone to a lower one
Comm. on
Mṛcch.
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p. 103, col. 1 .
☞
p. 103, col. 1 .
a shoot or root sent down by a branch (especially of the Indian fig-tree;
cf. 2. ava-rodha ),
Kauś. ;
PārGṛ. ;
R. ii, 52, 96
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p. 103, col. 1 .
(=
lato dgama ) a creeping plant climbing up to the top of a tree,
L.
☞
p. 103, col. 1 .
Śabdasāgara Sanskrit-English Dictionary
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p. 66, col. 2 .
avaroha m. (-haḥ )
1. Mounting, ascending.
2. Descent, passing from or over.
3. The growth of a creeping plant or vine.
4. A pendant branch, one that strikes fresh root into the earth, as those of the Indian fig tree.
5. Heaven or Swarga.
E. ava up or down, &c. ruha to mount, ghañ aff.
Stchoupak Dictionnaire Sanscrit-Français
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p. 89, col. 1 .
ava-roha- m. racines aériennes (du banyan).
Böhtlingk and Roth Grosses Petersburger Wörterbuch
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vol. 1,
p. 486 .
avaroha (von
ruh mit
ava ) m.
1) das Herabsteigen TRIK. 3, 3, 455. H. an. 4, 336. MED. h. 27.
— 2) das Aufsteigen (? āroha ) MED.
— 3) Senker, Wurzeltrieb ; von den Luftwurzeln des ind. Feigenbaums AK. 2, 4, 1, 11. (taroraṅge ) H. an. KAUŚ. 57. avarohaśatākīrṇaṃ vaṭamāsādya tasthatuḥ R. 2, 52, 96. = latodgama TRIK. H. an. 4, 335. MED. h. Vgl. 1. avarodha 2.
— 4) Himmel TRIK. 1, 1, 4. 3, 3, 455 (lies tridive ).
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vol. 5,
p. 1062 .
avaroha 1) = apakarṣa ein absteigendes Verhältniss, Abnahme SĀH. D. 249, 19.
— 3) PĀR. GṚHY. 1, 14. = latodgama Schlingpflanze HALĀY. 2, 29.
— Vgl. duravaroha, mahāvaroha .
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vol. 7,
p. 1704 .
avaroha 1) das Herabsteigen in übertr. Bed. VĀMANA 3, 1, 12.
Böhtlingk Sanskrit-Wörterbuch in kürzerer Fassung
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vol. 1,
p. 124, col. 3 .
avaroha m.
— 1) *das Herabsteigen.
— 2) absteigendes Verhältniss , Herabstimmung ; Uebergang von einem höhern Tone zu einem tiefern Comm. zu MṚCCH. 44,14. 15.
— 3) *das Aufsteigen.
— 4) Luftwurzel (das indischen Feigenbaums).
— 5) *Himmel.
Cappeller Sanskrit Wörterbuch
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p. 31, col. 2 .
avaroha m. das Herabsteigen (übertr.).
Schmidt Nachträge zum Sanskrit-Wörterbuch
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p. 73, col. 2 .
avaroha m. *Aufsteigen (= Wachstum; Ko.: vihitāvarohaṃ kṛtāṅkuram) , S I, 157, 7.
Abhidhānaratnamālā of Halāyudha
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p. 23 .
avaroha; latodgamo'varohastu pravālaḥ pallavāṅkuraḥ .. 184 .. pallavaḥ syātkisalayaṃ vallarī mañjarī tathā . varhaṃ parṇaṃ dalaṃ pattraṃ palāśaṃ chadanaṃ chadaḥ . 2.1.1.184
Vācaspatyam
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p. 439, col. 2 .
avaroha pu0 ava + ruha —ghañ . 1 avataraṇe, (nāmā) ūrddhva- deśānnimnadeśagamane . karttari saṃjñāyāṃ gha . tarormūlā- dagraparyyantamārūḍhāyāṃ 2 guḍūcyādilatāyām . 3 apādāne ghañ . candrādiloke svarge, tatro hi bhogāvasāne sarvve'vataranti . tatra dehināṃ candralokādavaroha- prakārastāvaduktaḥ śā0 sūtre tadbhāṣye ca yathā “kṛtātyaye- 'nuśayavān dṛṣṭasmṛtibhyāṃ yathetamanevañca ” śā0 sū0 . “iṣṭādikāriṇāṃ dhūmādivartmanā candramaṇḍalamārūḍhānāṃ tataḥ pratyavaroha āmnāyate “tasmin yāvatsampātamuṣitvā- 'thaitamevādhvānaṃ punarnivarttante yatheta ” mityārabhya yāvat “rama- ṇīyacaraṇābrāhmaṇādiyonibhāvamāpadyantekapūyacaraṇāḥ śvā- diyonimiti ” . tatredaṃ vicāryyate kiṃ niranuśayā bhuktakṛtsna karmmāṇo'varohanti? āhosvit sānuśayāḥ? iti . kiṃ tāvat prāptaṃ niranuśayā iti . kutaḥ? yāvatsampātamitiviśeṣa- ṇāt . sampātaśabdenātra karmmāśaya ucyate sampatatyanenā- smāllokādamuṃ lokaṃ phalabhogāyeti . yāvatsampātamuṣi- tveti ca kṛtsnasya tasya tatraiva bhuktatāṃ darśayati . “teṣāṃ yadā tatparyyavaitoti ” ca śrutyantareṇaiṣa evātheḥ pradarśyate . syāde- tat yāvadamuṣmiṃlloka upabhoktavyaṃ karmma tāvadupabhuṅka iti kalpayiṣyāmīti naivaṃ kalpayituṃ śakyate yat kiñcetyanyatva parāmarśāt . “prāpyāntaṃ karmmaṇastasya yat kiñceha karotya- yam . tasmāllokāt punaratyasmai lokāya karmmaṇe ” iti hyaparā śrutiryatkiñcetyaviśeṣaparāmarśena kṛtsnasyaiveha kṛtasya karmmaṇastatra kṣayitāṃ darśayati . api ca prāyaṇamanārabdha- phalasya karmmaṇo'bhivyañjakaṃprāk prāyaṇādārabdhaphalena karmmaṇā pratibadvasya abhivyaktyanupapatteḥ . taccāviśeṣeṇa yadyāvat kiñcidanārabdhaphalaṃ tasya sarvvasyābhivyañjakaṃ na hi sādhā- raṇe nimitte naimittikamasādhāraṇaṃ bhavitumarhati nahya viśiṣṭe pradīpasannidhau ghaṭo'bhivyajyate, na paṭaityupapadyate . tasmānniranuśayā avarohantītyevaṃ prāpte brūmaḥ “kṛtātyaye anuśayavāniti ” . yena karmmavṛndena candramasamārūḍhāḥ phalo- pabhogāya tasminnupabhogena kṣayite teṣāṃ yadammayaṃ śarīraṃ candramasyupabhogāyārabdhaṃ tadupabhogakṣayadarśanaśokāgnisaṃpa- rkāt pralīyate savitṛkiraṇasaṃparkāddhimakarakāiṃva hutabhyu- garcciḥsaṃparkādiva ca ghṛtakāṭhinyam . tataḥ kṛtātyaye kṛta- syeṣṭādeḥ karmmaṇaḥ phalopabhogenopakṣayesati sānuśayā evemamava rohanti . kena hetunā? dṛṣṭasmṛtibhyāmityāha . tathāhi pratyakṣā śrutiḥ sānuśayānāmavararohaṃ darśayati “tadya iha ramaṇīyavaraṇā abhyāso ha yatte ramaṇīyāṃ yonimā- ṣadyeran brāhmaṇayoniṃ vā kṣatriyayoniṃ vā vaiśyayoniṃ vā atha ya iha kapūyacaraṇā abhyāso hayatte kapūyāṃ yoni- māpadyeran śvayoniṃ vā śūkarayoniṃ vā cāṇḍālayoniṃ veti ” . caraṇaśabdenānenānuśayaḥ sūcyata iti varṇṇayiṣyati . dṛṣṭaścāyaṃ janmanaiva pratiprāṇyuccāvacarūpaupabhogaḥ pravibhajya- mānaḥ ākasmikatvāsambhavāt anuśayasadbhāvaṃ sūcayati abhyudayapratyavāyayoḥ sukṛtaduḥkṛtayoḥ hetutvasya sāmānyataḥ śāstreṇāvagamitatvāt . smṛtirapi varṇṇā āśramāśca sva- karmmaniṣṭhāḥ pretya kamma phalamanubhūya tataḥ śeṣeṇa viśiṣṭadeśa- jātikularūpāyuḥśrutavṛttavittasukhamedhāyai janma pratipadyanta iti sānuśayānāmevāvaroha darśayati . kaḥ punaranuśayī nāmeti kecittāvadāhuḥ svargārthasya karmmaṇo bhuktaphalasyāva- śeṣaḥ kaścidanuśayo nāma bhāṇḍānusārisnehavat yathāhi snehabhāṇḍaṃ viricyamānaṃ na sarvvātmanā viricyate bhāṇḍānu- sāryyeva kaścit snehaśeṣo'vati te tathānuśayo'pīti . nanu- kāryyavirodhitvādadṛṣṭasya na bhuktaphalasyāvaśeṣeṇāva- sthānaṃ nthāpyam . nāyaṃ doṣaḥ na hi sarvvātmanā bhuktaphalatvaṃ karmmaṇaḥ pratījānīmahe . nanu niravaśeṣa- karmmaphalabhogāya candramaṇḍalamārūḍhaḥ . vāḍhaṃ tathāpi svalpakarmmāvaśeṣamātreṇa tatrāvasthātuṃ na śakyate yathā kila kaścit sevakaḥ sakalaiḥ sevopakaraṇaiḥ rājakula- mupasaptaḥ cirapravāsāt parikṣīṇabahūpakaraṇaḥ chatrapādu- kādimātrāvaśeṣo na rājakule'vasthātuṃ śaknoti, eva- manuśayaleśamātraparigraho na candramaṇḍale'vasthātuṃ śakno- tīti . na caitadyuktamiva na hi svargārthasya karmmaṇo bhuktaphalasyāvaśeṣānuvṛttirupapadyate kāryyavirodhitvādityuktam . nanvetadapyuktaṃ na svargaphalasya karmaṇonikhilasya bhuktaphalatvaṃ bhaviṣyatīti . tadetadapeśalaṃ svagāṃrthaṃ kila karma svargasthasyaiva svargaphalaṃ nikhilaṃ janayati svargacyutasyāpi kañcit phalaleśaṃ janayatīti ” na śabdapramāṇakānāmīdṛśī kalpanāvakalpate . snehabhāṇḍe tu snehaleśānuvṛttirdṛṣṭatvādupapadyate . tathā sevakasyopakaraṇaleśānuvṛttirdṛśyate na tviha tathā svarga- phalasya karmmaṇoleśānuvṛttirdṛśyate nāpi kalpayituṃ śakyate svargaphalatvaśāstraṣirodhāt . avaśyañcaitadevaṃ vijñeyaṃ na svargaphalasyeṣṭādeḥ karmaṇo bhāṇḍānusārisnehavadeka- deśo'nuvarttamāno'nuśaya iti yadi hi yena sukṛtena karma- ṇeṣṭādinā svargamanvabhūvan tasyaiva kaścidekadeśo'nuśayaḥ kalpyeta tato ramaṇīyaevaiko'nuśayaḥ syānna viparītaḥ . tatreyamanuśayavibhāgaśrutiruparudhyeta “tadya iha ramaṇīya- caraṇāḥ atha ya iha kapūyacaraṇā iti ” . tasmādāmudmika phale karmajāte upabhukte'vaśiṣṭamaihikaphalaṃ karmāntarajāta manuśayaḥ tadvanto'varohanti . yadapyuktaṃ yatkiñcityavi- śeṣeṇa parāmarśāt sarvasyehakṛtasya karmaṇaḥ phalopabhogenāntaṃ prāpya niranuśayā avarohantīti . naitadevam anuśayasadbhā- vasyāvagamitatvāt . yatkiścidihakṛtamāmuṣmikaphalaṃ karmā- rabdhabhogaṃ tat sarvaṃ phalopabhogena kṣapayitveti gamyate . yadapyuktaṃ prāyaṇamaviśiṣṭatvādanārabdhaphalaṃ kṛtsnameva karmābhi vyanakti tatra kenacit karmaṇāmuṣmillom̐ke phalamārabhyate kenacidasminnityayaṃ vibhāgo na sambhavatīti . tadapyanu- śayasadbhāvapratipādanenaiva pratyuktam . api ca kena hetunā prāyaṇamanārabdhaphalasya karmaṇo'bhivyañjakaṃ “pratijñāyata iti vaktavyam ārabdhaphalena karmmaṇā pratibaddhasyetarasya vṛttyudbhavānupapattestaṣṭupaśamāt prāyaṇakāle vṛttyudbhavo bhava- tīti yadyucyeta ” tatovaktavyaṃ yathaiva hi prākprāyaṇādārabdha- phalena karmmaṇā pratibaddhasyetarasya vṛttyudbhavānupapattirevaṃ prāyaṇakāle'pi viruddhaphalasyānekasya karmmaṇaḥ yugapatphalā- rambhāmambhāvādvalavatā prativṛddhasya durbalasya vṛttyudbhavānupapa- ttiriti . nahyanārabdhvaphalatvasāmānye jātyantaropabhogya phalamapyanekakarmmaikasmin prāyaṇe yugapadabhivyaktaṃ sadekāṃ jāti- mārabhataiti śakyaṃ vaktu pratiniyataphalatvavirodhāt . nāpi- kasyacit karmmaṇaḥ prāyaṇe abhivyaktiḥ kasyaciduccheda iti śakyaṃ vaktum aikāntikaphalatvavirodhāt . nahi prāya- ścittādibhirhetubhirvinā karmmaṇo'nucchedaḥ sambhāvyate . smṛtirapi viruddhaphalena karmmaṇā pratibaddhasya karmāntarasya- ciramapyavasthānaṃ darśayati . “kadācit sukṛtaṃ karmma kūṭasthamiha tiṣṭhati . pacyamānasya saṃsāre yāvadduḥkhādvimu- cyate ” ityevaṃjātīyakā . yadi ca kṛtsnamanārabdhaphalaṃ karmmaikasmin prāyaṇe'bhivyaktaṃ sadekāṃ jātimārabheta tataḥ sarganarakatiryyagyoniṣvadhikārānavagamāt dharmmādharmmānut- pattau nimittābhāvānnottarā jātirupapadyeta brahmahatyā- dīnāṃ caikaikasya karmmaṇo'nekajanmanimittatvaṃ smaryyamāṇa- muparudhyeta . naca dhammādharmmayoḥ svasvarūpaphalasādhanatādi samadhigame śāstrādatiriktaṃ kāraṇaṃ śakyaṃ sambhāvayitum . naca dṛṣṭaphalasya karmmaṇaḥ kārīryyādeḥ prayāṇamabhivyañjakaṃ sambhavatītyavyāpikāpīyaṃ prāyaṇasyābhivyañjakatvakalpanā . pradīpopanyāso'pi karmmabalābalapradarśanenaiva pratinītaḥ . sthūlasūkṣmarūpābhivyaktivaccedaṃ draṣṭavyaṃ yathā hi pradīpaḥ samāne'pi sannidhāne sthūlarūpamabhivyanakti na sūkṣmam, evaṃ prāyaṇaṃ samāne'pyanārabdhaphalasyakarmmajātasya prāptāvasaratve balavataḥ karmmaṇovṛttimudbhāvayati na durbalasyeti . tasmāt śrutismṛtinyāyavirodhādaśliṣṭoyamaśeṣakarmmābhivyakte- rabhyupagamaḥ . śeṣakarmmasadbhāve'nirmokṣa prasaṅga ityayamapya sthāne saṃbhramaḥ samyagdarśanādaśeṣakarmakṣayaśruteḥ . tasmāt sthitametadanuśayavanto'varohantīti . te cāvarahanto yatheta- manevañcāvarohantīti . yathetamiti yathāgatamityarthaḥ . anevamiti tadviparyyayaṇetyarthaḥ . dhūmākāśayīḥ pitṛyāne- 'dhvanyupāttayoravarohe saṅkīrttanāt yathetaṃśabdācca yathāgata- miti pratīyate . rātryādyasaṃkīrttanādabhrādisaṃkhyānācca viparpyayo'pi pratīyate ” bhā0 . anatidūre ca tatraiva “svābhāvyāpattirupapatteḥ ” śā0 sū0 . “iṣṭādikāriṇa- ścandramasamāruhya tasmin yāvatsaṃmpātamuṣitvā tataḥ sānu- śayā avarohantītyuktam athāvarohaprakāraḥ parīkṣyate tatreyamavarohaśrutirbhavati “athaitamevādhvānaṃ punarnivarttante yathetamākāśamāśādvāyuṃ vāyurbhūtvā dhūmobhavati dhūmobhūtvā 'bhraṃ bhavati abhraṃ bhūtvā pravarṣatīti ” . tatra saṃśayaḥ kimā- kāśādisvarūpamevāvarohantaḥ? pratipadyantekiṃ vā'kāśādi- sāmyamiti? tatra prāptantāvadākāśādisvarūpameva pratipadyante iti kutaḥ? evaṃ hi śrutirbhavati itarathā lakṣaṇā syāt śrutilakṣaṇāviṣaye ca śrutirnyāyyā na lakṣaṇā, tathā ca vāyu- rbhūtvā dhūmo bhavatītyevamādīnyakṣarāṇi tat svarūpopapattāveva- kalpante tasmādākāśādisvarūpapratipattirityevaṃ prāpte brūmaḥ ākāśādisāmyaṃ pratipadyanta iti . candramaṇḍale yadanmayaṃ śarīramupabhīgārthamārabdhaṃ tadupabhogakṣaye sati pralīyamānaṃ sūkṣmamākāśasamaṃ bhavati tatovāyorvaśameti tato dhūmā- dibhiḥ saṃsṛjyata iti tadetaducyate yathetamākāśādvāyumityā- dinā . kutaḥ etat? upapatteḥ evaṃ hyupapadyate . nahya- nyasyānyabhāvomukhya upapadyate . ākāśasvarūpapratipattau ca vāṣvādikrameṇāvarohonopapadyate . vibhutvāccākāśe- na nityasaṃbandhānna tatsādṛśyāpatteranyastatsaṃbandho ghaṭeta . śrutyasambhave ca lakṣaṇāśrayaṇaṃ nyāyyameva ata ākāśādi- tulyatvāpattirevātrākāśādi bhāva ityupacaryyate ” bhā0 . nāti- cireṇa viśeṣāt ” śā0 sū0 “tatrākāśādipratipattau prāg- vrīhyādipratipatterbhavati viśayaḥ kiṃ dīrghaṃ kālaṃ pūrvva- pūrvvasādṛśyenāvasthāyottarottarasādṛśyaṃgacchanti? utālpamalpa- miti? . tatrāniyamaḥ, niyamakāriṇaḥ śāstrasyābhāvādityevaṃ prāpte idamāha nāticireṇeti . alpamalpakālamākāśādi bhāvenāvasthāya varṣadhārābhiḥ sahemāṃ bhuvamāpatanti . kuta etat? viśeṣadarśanāt . tathā hi vrīhyādibhāvāpatteranantaraṃ viśinaṣṭi “ato vai khalu durnniṣprapataramiti ” . takāra ekaḥ chāndasyāṃ prakriyāyāṃ luptomantavyaḥ durniprapatataraṃ durniḥ kramataraṃ duḥrkhataramasmādvrīhyādibhāvānniḥsaraṇambhavatī- tyarthaḥ . tadatra duḥkhaniḥprapatanaṃ pradarśayan pūrvveṣu sukha niḥprapatanaṃ darśayati . sukhaduḥkhatāviśeṣaścāyaṃ niḥ- prapatanasya kālālpatvadīrghatvanimittaḥ tasminnavadhau śarī- rāniṣpatterupatāpāsambhavāt . tasmādvrīhyādibhāvā- patteḥ prāgalpenaiva kālenāvarohaḥ syāditi ” bhā0 . “anyā- dhiṣṭhite pūrvvavadabhilāpāt ” sū0 “tasminnevāvarohe pravarṣa- ṇānantaraṃ paṭhyate “iha vrīhiyavāoṣadhivanaspatayastilamāṣā jāyanta ” iti . tatra saṃśayaḥ kimasminnavadhau sthāvarajātyā- pannāḥ sthāvarasukhaduḥkhabhājo'nuśayinī bhavanti? āhosvit kṣetnajñāntarādhiṣṭhiteṣu saṃśleṣamātraṃgacchantīti? kiṃ tāvat prāptaṃ sthāvarajātyāpannāstatsukhaduḥkhabhājo'nuśayino bhava ntīti . kutaḥ etat? janermukhyārthatvopapatteḥ sthāvara- bhāvasya ca śrutismṛtyorupabhogasthānatvaprasiddheḥ paśuhiṃsādi yogācceṣṭādeḥ karmajātasyāniṣṭaphalatvopapatteḥ . tasmān- mukhyamevedamanuśayināṃ vrīhyādijanma śvādi janmavat . yathā śvayoniṃ vā śūkarayotiṃ vā cāṇḍālayoniṃ veti mukhyamevānu śayināṃ śvādijanma sukhaduḥkhānvita mbhavati evaṃ vrīhyādijanmāpītyevaṃ prāpte brūmaḥ . anyairjī vairadhi- ṣṭhiteṣu brīhyādiṣu saṃsargamātramanuśayinaḥ pratipadyante na tat- mukhaduḥkhabhājo bhavanti pūrbdhavat . yathā vāyudhūmādibhāvo'- nuśayināntatsaṃpleṣamātnamevaṃ vrīhyādibhāvo'pi sthāvaraiḥ saṃśleṣamātram . kuta etat? tadvadevehāsyābhilāpāt ko'- bhilāpasyatadvadbhāvaḥ! kartavyāpāramantareṇa saṃkīrttanaṃ yathā'- kāśādiṣu na kañcit karmavyāpāraṃ parāmṛśati evaṃ vrīhyādijanmanyapi . tasmānnāstyatra sukhabhāktvamanuśayinām yatra tu sukhaduḥkhabhāktvamabhiprati, parāmṛśati tatra karmavyā- pāraṃ “ramaṇīya caraṇāḥ kapūyacaraṇā ” iti ca . api ca mukhye'nuśayināṃ vrīhyādijanmani vrīhyādiṣu lūyamāneṣu bhajyamāneṣu pacyamāneṣu bhakṣyamāṇeṣu ca tadabhimāni- no'nuśayinaḥ pravaseyuḥ yo hi jīvoyaccharīramabhi- manyate sa tasmin pīḍyamāne pravasatīti prasiddham . tatra vrīhyādibhāvādretaḥsigbhāvo'nuśayināṃ nābhilapyeta, ataḥ saṃsargamātramanuśayināmanyāghiṣṭhiteṣu brīhyādiṣu bhavati . etena janermukhyārthatvaṃ pratibrūyāt upabhogasthāna tvañca sthāvarabhāvasya . na ca vayamupabhogasthānatvaṃ sthāvarabhā- vasyāvajānīmahe . bhavatvanyeṣāṃ jantūnāmapuṇyasāmarthyena sthāvarabhāvamupagatānāmetadupabhogasthānaṃ, candramasaṃ tvavaro- hanto'nuśayino na sthāvarabhāvamupabhuñjata ityācakṣmahe ” bhā0 . “aśuddhamiti cenna śabdāt ” sū0 . “yat punaruktaṃ paśu- hiṃsādiyogādaśuddhamādhvarikaṃ karma tasyāniṣṭamapi phala- mavakalpata ityato mukhyamevānuśayino vrīhyādijanmāstu tatra gauṇī kalpanā'narthiketi tat . parihriyate . na śāstrahetutvāddharmādharmavijñānasya ayaṃ dharmaḥ ayamadharma iti śāstrameva vijñāne kāraṇam atīndriyatvāttayora- niyatadeśakālanimittatvācca . yasmindeśe kāle nimitte ca yodharmo'nuṣṭhīyate sa eva deśakālanimittāntareṣu agharmo bhavati tena na śāstrādṛte dharmāvarmaviṣayaṃjñānaṃ kasyacidasti . śāstrācca hiṃsānugrahādyātmakojyotiṣṭo- modharmma ityavadhāritaṃ sa kathamaśuddha iti śakyate vaktum . nanu “mā hiṃsyāt sarvvābhūtānīti ” śāstrameva bhūtaviṣayāṃ hiṃsāmadharma ityavagamayati ” . vāḍhaṃ utsargastu saḥ . apavādaḥ “agnīṣomīyaṃ paśumālabheteti ” utsargāpavādayośca vyavasthitaviṣayatvam tasmādviśuddhaṃ vaidikaṃ karma śiṣṭairanu- ṣṭhīyamānatvādanindyamānatvācca . tena na tasya pratirūpaṃ phalaṃ jātisthāvaratvam . naca śvādijanmavadapi brīhyādi- janma bhavitumarhati taddhi kapūyacaraṇānadhikṛtyocyate naivamiha vaiśeṣikaḥ kaścidadhikāro'sti . ataścandrasthalāt skhalitā- nāmanuśayināṃ vrīhyādisaṃśleṣamātraṃ tadbhāva ityupacaryyate ” bhā0 “retaḥsigyogo'tha ” sū0 . “itaśca vrīhyādi saṃśleṣamātraṃ tadbhāvaḥ yatkāraṇaṃ brīhyādibhāvasyā- nantaramanuśayināṃ retaḥsigabhāva āmnāyate . “yoyohya- nnamatti yoretaḥ siñcati tadbhūya eva bhavatīti ” . na cātra mukhyoretaḥsigbhāvaḥ sambhavati cirajāto hi prāptayauvano- retaḥsigbhavatīti kathamivānupacaritatadbhāvamadyamānānnānu- gato'nuśayī pratipadyeta tatrāvaśyaṃ retaḥsigyoga eva retaḥsigbhāvo'bhyupagantavyaḥ . tadvadvrīhyādibhāvo'pi vrīhyādiyoga evetyavirodhaḥ ” bhā0 .. “yoneḥśarīram ” sū0 .. “atha retaḥsigbhāvasyānantaraṃ yonau sikte retasi yoneradhiśarīramanuśayināmanuśayaphalopabhogāyatanam ityā ha śāstram “tadya iha ramaṇoyacaraṇā ” ityādi . tasmādapyavagamyate nāvarohe brīhyādibhāvāvasare taccharīrameva sukhaduḥkhānvitaṃ mavatīti . tasmādvrīhyādisaṃśleṣamātra- manuśayināṃ tajjanmeti siddham ” bhā0 . saṃjñāyāṃ karttari ghañ “vaṭāditaroḥ śākhāto mūlāvaghi avatārake'ṃśabhede ca . “avarohagatākīrṇṇaṃ vaṭamāsādya tasthatuḥ ” rāmā0 . jyotiṣokte daśābhede strī avarohiśabde udā0 .