avigraha

avigraha mfn. (-haḥ-hā-haṃ) Bodiless, incorporeal.

E. a neg. vigraha body.

a-vigraha (haḥ-hā-haṃ) a. Incorporeal.

avigraha a-vigraha, as, ā, am, bodiless, in-

corporeal.

avigraha a. [nāsti vigraho yasya]

1 Bodiless, incorporeal; epithet of the Supreme Being (who has no body).

2 Not known.

— haḥ (In gram.) A compound the sense of which cannot be expressed by its constituent parts separately (nityasamāsa).

avigraha a-vigraha, a. indisputable.

a-vigraha m. (said of a word) the not occurring in a separate form (but only in a compound), RPrāt.

bodiless

indisputable (as the Dharma), Rājat.

avigraha

mfn. (-haḥ-hā-haṃ) Bodiless, incorporeal.

E. a neg. vigraha body.

avigraha a. [nāsti vigraho yasya] 1 Bodiless, incorporeal; epithet of the Supreme Being (who has no body). -2 Not known. -haḥ (In gram.) A compound the sense of which cannot be expressed by its constituent parts separately (nityasamāsa).

a-vigraha- a. sans corps.

avigraha m. Unselbständigkeit eines Wortes , das Erscheinen desselben in einem Compositum ṚV. PRĀT. 4,12.

avigraha °Adj. körperlos, Kir. XVIII, 33.

avigraha tri0 nāsti viśeṣeṇa graho yasya . 1 viśeṣarūpeṇājñāte
“avigrahā gatādisthā yathā grāmādikarmmabhiḥ” hariḥ . na
vigraho vṛttisamānārthakaṃvākyaṃ yasya . 2 vyākaraṇoktenityasa-
māse . nāsti vigraho deho yasya . 3 niravayave parameśe pu0
nāsti mīmāṃsakokte 4 vigrahaśūnye deve ca . tairhidevānāṃ vigra-
havattvaṃ khaṇḍitaṃ tacca śaṅkāpūrvvakaṃ jai0 sū0 bhāṣye ca darśitaṃ
yathā—“devatā vā prayojabedatithivadbhojanasya tadarthatvāt” sū0
“naitadasti,—agnyādayo'prayojakāḥ—iti, sarvvā devatāḥ
sarvveṣāṃ dharmmāṇāṃ prayojikāḥ bhavitumarhanti . kutaḥ? .
‘bhojanasya tadarthatvāt’,—bhojanaṃ hi idaṃ devatāyāḥ,
yāgo nāma, bhojyaṃ dravyaṃ devatāyai pradīthate, sā bho-
kṣyate—iti, devatāsampradānako hi ayaṃ yāgaḥ śrūyate,
samradānaṃ ca nāma karmmaṇo'pi īpsitatamādabhipretataram,
tasmāt na guṇabhūtā devatā, devatāṃ prati guṇabhūte dravyakarmmaṇī .
api ca yāgo nāma devatāpūjā, pūjā ca pūjanīyaṃ prati
guṇabhūtā loke dṛśyate, tadetat ‘atithivat’ draṣṭavyaṃ, yathā
yāvatkiñcit atitheḥ paricaraṇaṃ, sarvvaṃ tat atithiprayuktam
evam idamapi—iti . āha,—“nanu evaṃ bruvatā, vigra-
havatī devatā bhvaṅkte ca—ityabhyupagataṃ bhavati” . ucyate,
vāḍhaṃ, vigrahavatī devatā bhuṅkte ca . kutaḥ? . smṛteḥ,
upacārāt, anyārthadarśanācca,—evaṃ hi smaranti, vigraha-
vatī devatā—iti, smṛtiśca naḥ pramāṇam . tathā vigraha-
vatīṃ devatām upacaranti,—yamaṃ daṇḍahastamālikhanti,
kathayanti ca, tathā varuṇaṃ pāśahastam, indraṃ vajrahastaṃ, upa-
cārādapi smṛterdraḍhimānaṃ kalpayāmaḥ . tathā anyārthavacanaṃ,
vigrahavatīṃ devatāṃ darśayati,—“jagṛmbhā te dakṣiṇam indra!
hastam”—iti, puruṣavigrahasya hi dakṣiṇaḥ savyaśca hasto
bhavati . tathā “ime cit indra! rodasī apāre yat saṃgṛ
mbhā maghavan! kāśiritte,—iti, kāśirmuṣṭiḥ, so'pi
puruṣavigrahasya eva upapadyate . tathā, “tuvigrīvo vayodaraḥ
subāhurandhaso made . indro! vṛtrāṇi jighnate” iti, grīvā
udaraṃ bāhū iti puruṣavigrahadarśanaṃ bhavati . tasmāt vigra-
havatī devatā iti . bhaṅkte ca . katham avagamyate? .
smṛteḥ, upacārāt anyārthadarśanācca, evaṃ smaranti,
bhuṅkte devatā iti . tathā ca enām bhuñjānām
iva upacaranti, yadasyai vividhān upacārān upa-
haranti . tathā ca anyārthavacanaṃ bhuñjanām devatāṃ
gamayati,—“addhīndra! piba ca prasthitasya”—iti, tathā
ca, “viśvāsanāni jaṭhareṣu dhatte” iti, “ekayā prati dhā
pibatsākaṃ sarāṃsi triṃśatam” iti . āha, “na devatā
bhuṅkte, yadi ca bhuñjīta devatāyai haviḥ prattaṃ kṣīyeta” .
ucyate, annarasabhojinī devatā madhukarīvat abagamyate .
katham? . devatāyai haviḥ prattaṃ nīrasaṃ bhavati, tasmāt anna-
rasaṃ bhuṅkte devatā iti gamyate” bhā0 . “ārthapatyācca” sū0 .
“yadi kasyacit arthasya īśānā devatā upacaryamāṇā ca
prasīdet tataḥ tadārādhanārtham iyaṃ devatāpūjā abhinirva-
rttyeta, na ca etadubhayam api asti iti, tat ucyate, artha-
patirddevatā iti . katham avagamyate? . smṛteḥ, upacārāt
anyārthadarśanācca, evaṃ hi smaranti, arthānām īṣṭe
devatā iti . tathā, devagrāmo devakṣetram ityupacārastāmeva
smṛtiṃ draḍhayati . tathā anyārthavacanam īśānāṃ devatāṃ
darśayati, “indro diva indra īśe pṛthivyā indro apāmindra
it parvatānāṃ, indro vṛdhām indra inmedhirāṇām indraḥ
kṣeme yoge havye indraḥ’ iti, tathā, “īśānam asya
jagataḥ sva īśam īśānam indra! tasthuṣe” iti . tathā,
smṛtyupacārābhyāṃ prasīdati ityupagacchāmaḥ, evaṃ hi
smaranti, prasīdati devatā iti . tathā upacaranti, prasa-
nno'sya paśupatiḥ, putro'sya jātaḥ, prasanno'sya vaiśravaṇo
dhanam anena labdham iti . tathā anyārthadarśanaṃ bhavati,
āhutibhiriva hutādau devān prīṇāti’ iti, tasmai prītā
iṣamūrjaṃ niyacchanti’ iti” bhā0 . “tataśca tena sambandhaḥ”
sū0 . “tato” devatāyāḥ, tena phalena sambandhaḥ paricari-
turbhavati, yo devatām ijyayā paricarati, taṃ sā phalena
sambadhnāti . katham etat avagamyate? . smṛtyupacārābhyāṃ
smaranti hi, devatā yaṣṭuḥ phalaṃ dadāti iti, tāmeva upacāreṇa
smṛtiṃ draḍhayati, paśupatiḥ, anenaupacaritaḥ putro'nena labdhaḥ
iti . tathā anyārthadarśanam imameva arthaṃ darśayati, “sa,
it janena sa viśā sa janmanā sa putrairvājambharate dhanā
nṛbhiḥ . devānām yaḥ pitaramāvi vāsati śraddhāsanā
haviṣā brahmaṇaspatim” iti tathā, “tṛpta evainam indraḥ
prajayā paśubhiḥ tarpayati” iti tasmāt havirddānena
guṇavacanaiśca devatā ārādhyate, sā prītā satī phalaṃ prayacchati
yena karmmaṇā agnirārādhitaḥ, tasya phalasya īṣṭe, tat
karttre prayacchati, na tat sūryyaḥ pradātumarhati,
vacanādetat avagamyate . kaḥ kiṃ prayacchati? iti
yathā agnau vacanaṃ, na tat sūryye” bhā0 . “api vā
śabdapūrvvatvādyajñakarma pradhānaṃ syādguṇatve devatāśrutiḥ”
sū0 . “api vā iti pakṣo vyāvarttyate . na caitadasti
yaduktaṃ devatā prayojikā” iti, “yajñakarmma pradhānaṃ syāt”
yajaterjātam apūrvvam . kutaḥ? . “śabdapūrvvatvāt”, yat
hi phalaṃ dadāti, tat prayojakam idaṃ phalaṃ dadāti
ityetat jñānaṃ śabdapūrvvakaṃ na pratyakṣādibhiḥ avagamyate,
śabdaśca yajativācyāt phalam āha, na devatāyāḥ .
katham avagamyate? . darśapūrṇamāsayoḥ karaṇatvena nirddeśaḥ
“darśapūrṇamāsābhyāṃ svargakāmo yajeta” iti, tathā, “jyoti-
ṣṭomena svargakāmo yajeta” iti, yajatyarthasya hi svargakāmena
samabhivyāhāro na devatāyāḥ . “nanu dravyadevatākriyaṃ
yajatyarthaḥ” . satyamevaṃ, kintu “guṇatve devatāśrutiḥ”,
dravyadevataṃ hi bhūtaṃ, bhāvayitavyo yajatyarthaḥ, bhūtabhavya-
samuccāraṇe ca bhūtaṃ bhavyāya upadiśyate, tasmāt na devatā
prayojikā . atha yaduktaṃ “karmaṇa īpsitādabhipretataram”
iti na asya abhipretatām apahnumahe, taddhitaśabdena
caturthyā vā saṃyuktasya devatārthasya vākyāt abhipretatā
avagamyate, . phalasaṃyogastu vākyādeva yajatyarthasya . tasya ca
śrutyā karaṇatā avagamyate, na devatāyāḥ . tatra yadyapi
devatārthatā yāgasya gamyate . palārthatāpi tena na pratiṣi-
dhyate, phalaṃ ca puruṣārthaḥ puruṣārthā ca naḥ pravṛttiḥ, na ca
asau devatāyāḥ, tasmāt na devatāprayuktāḥ pravarttiṣyāmahe,
yā tu, sampradānasya abhipretatā sā phalavato yajeḥ,
sādhanatve sati upapadyate . yacca,—yajirddevatāpūjā
sā pūjyamānapradhānā loke lakṣyate—iti, na loka-
vat iha bhavitavyam, iha pūjyamānapūjā pradhānaṃ,
yat hi phalavat tat prayojakaṃ, tasmāt yajñakarma prayoja-
kam . apica, etasmin pakṣe vigrahavatī devatā
bhuṅkte ca—iti adhyavasanīyaṃ bhavati, na hi avigrahāyai
abhuñjanāyai ca dānaṃ bhojanaṃ vā sambhavati—iti” . yacca
uktaṃ smṛtyupacārānyārthadarśanairvigrahavatī, bhuṅke ca-
iti . tanna, smṛtermantrārthavādamūlatvāt—mantrebhyaśca artha-
vādebhyaśca smṛtimūlaṃ vijñānam utpadyate—iti pratyakṣam ava-
gamyate, te ca mantrārthavādā naivaṃparāḥ—ityetat vakṣyāmaḥ .
āha, ‘yadi naivaṃparā na tarhi mantrārthavādamūlaṃ tadvi-
jñānam’—iti . ucyate,—ye ālocanamātreṇa mantrārtha-
vādān paśyanti, teṣām tat smṛtimūlam ye punarnipuṇataḥ
paśyanti, teṣāṃ tat vādhitam . api ca kasyacit smṛti
mūlaṃ bhavati . tasmāt tataḥ eva smṛtiḥ . upacāro'pi
smṛtimūla eva . yattu anyārthadarśanam, uktaṃ—‘jagṛmbhā te
dakṣiṇam indra! hastam’—iti . naitat evamparaṃ,—indrasya
hasto vidyate—iti” yaḥtasya dakṣiṇo hastastaṃ vayamagṛhīta-
vanta iti . tasamāt vākyāt indrasya hastasattā na pratīyate .
āha, ‘yadi tvasau nāsti, vayaṃ te hastaṃ gṛhītavantaḥ—
ityevaṃ na avakalpate—iti hastasattā adhyavasīyate,-
astyasau hastaḥ, vayaṃ yaṃ gṛhītavantaḥ’—iti . tanna upapadyate
yadyapyasya hasto bhavet, tathāpi na tam upagṛhītavantaḥ-
iti pratyakṣametat, tathāpyetanna avakalpata eva, tatra etat
asambaddhaṃ vā avakalpayitavyaṃ, stutirvā, tacca matpakṣe'pi
tulyam . atha evam ucyate,—‘tasya etadvacanaṃ, yo gṛhīta-
vān tasya hastam’—iti . ucyate, naitat adhyavaseyam, ādi
mattādoṣo vedasya prasajyeta, na ca, gṛhītavān āsīt—
ityucyate, pramāṇābhāvāt . ‘etasmāt eva vacanāt arthāt
kalpyate hastagrahītā iti cet’ . tanna, ayathārthasyāpi
uccāraṇaṃ sambhavatyeva yataḥ, yathā, ‘daśa dāḍimāni ṣaḍa-
pūpāḥ’ iti . yasyāpi ca eṣa pakṣo, vigrahavān indraḥ
iti, basyāpi indraśabdena āmantraṇaṃ sambodhanārthaṃ, sambo-
dhanam anuvacanāya, tatra sambuddhaḥ ityavagate anuvacanaṃ
nyāyyam na ca, asau kenacit prakāreṇa sambuddha iti ava-
gamyate, anavagate sambodhanaṃ vyartham . ‘vacanaprāmāṇyāt
sambudhyate ityevaṃ gamyate iti cet uktam adṛṣṭakalpa-
nāyāṃ hastādikalpanānupapattiriti . na ca, asau
sambuddhaḥ iti avadhāryyate, pramāṇābhāvāt . tasmāt
sambodhanavacanaṃ na sambodhanāya, nirddeśārthameva . avigraha-
pakṣe'pi tat nirddeśārthameva bhaviṣyati . tatra āmantritavi-
bhaktivacanaṃ stutaye, evam idaṃ devatākhyaṃ sādhayitṛtamaṃ,
yaccetanādivat sambudhya sādhayati iti cetanavadiva upaca-
ryyamāṇaḥ sambudbhiśabdena āmantryate, tathā sambodhanaśabdena
nirddiśya ucyate, gṛhītavanto vayaṃ tava hastaṃ ttvadāśrayā
vayam ityarthaḥ, asmābhiḥ indrakarmma karttavyam ityetat anena
smāryyate . tathā “ime dyāvāpṛthivyau dūte apāre yat
saṃgṛhṇāsi maghavannaho te pūjito muṣṭiḥ” iti santamiva
muṣṭiṃ stutyarthena vadati, . tasyāpi bhāve na pramāṇamasti, na
idaṃ vacanaṃ, “it mahān kāśiḥ” asti, kintarhi, yastava
kāśiḥ, sa mahān iti, anyārthastava kāśirasti iti,
anyaḥ tava kāśirmahān iti . “satā hi stutiḥ upapa-
dyate iti cet” . naitat, niyogato yasyāpi pauruṣavidhi-
kairaṅgairnnāsti saṃyogaḥ, pauruṣavidhikairaṅgaiḥ tasyāpi stuti-
rbhavati, yathā’ “ete vadanti śatavat sahasravat abhikrandanti
haritebhirāsabhiḥ . viṣṭvī grāvāṇaḥ sukṛtaḥ, sukṛtvayā
hotuścit pūrvve haviradyamāśata” iti . tathā, “sukhaṃ rathaṃ
yuyute sindhuraśvinam” iti . tasmāt na śrutivacanāt arthā-
pattirbhavati puruṣavidhatve devatāyāḥ . tathā, “tuvigrīva
indraḥ, iti naitat yuktaṃ bhavati, grovāvān indraḥ iti,
kintarhi yā'sya grīvā, sā mahatī, grīvāsattve nāsti
pramāṇam . na ca, grīvāstutiḥ arthāpattiḥ, apuruṣavidhe'pi
stutyupapatteḥ . api ca, “indro vṛtrāṇi jighnate” ityetā-
bhyāṃ padābhyām indraśabdaḥ sambaddho na śaknoti
tuvigrīvādibhiḥ sambandhaṃ yātuṃ, dviruccāraṇam asya
prasajyate, tuvigrīvāvān indro veditavyaḥ vṛtrāṇi ca
indro hanti—iti, tathā hi sati bhidyeta, abhinnaṃ
ca vākyam upalabhyate, tadevam avakalpate, yadi
tuvigrīvādayo'sya na upadiśyante—iti stutyarthaṃ saṅkīrttyate
tuvigrīvādiḥ, ‘andhaso made īṭṭaśo vṛtrāṇi hanti’—iti
eṣā tu vacanavyaktiḥ, vṛtrabadhopadeśaparam idaṃ vacanam-
iti . yadapi vacanaṃ,—bāhū te indra romaśau, akṣī te
indra piṅgale’—iti, tadapi bāhvoḥ romaśatvam akṣṇośca
paiṅgalyam āha, na bāhusattāmakṣisattāṃ ca . yadapi
akṣisattāṃ vadati—iti gamyate,—‘cakṣuṣmate śṛṇvate te
bravīmi’—iti, tadapi na cakṣuḥsambandhārthaṃ, cakṣuṣmate
bravīmi—iti vacanasambandhārthaṃ, tat satīmiva cakṣuṣmattāṃ
stutyartham uccārayati . kutaḥ etat avagamyate? . caturthī-
nirddeśāt, yadi prātipadikāthā'dhyavasīyate, tathā vākya-
mbhidyeta, cakṣuṣmān—ityevaṃ ca uddiśyeta, cakṣuṣmate te
vravīmi—iti ca . tasmāt na kiñcit arnyārthadarśanaṃ
puruṣavidhatāṃ devatāyām idaṃ khyāpayati—iti, na ca,
idaṃ bhojanaṃ, na hi devatā bhuṅkte, tasmāt, bhojanasya
tadarthatvāt—iti tat asadvacanam . yadapi smṛtyupa-
cārānyārthadarśanairbhuṅkte—iti, tat avigrahatvena
pratyuktam . api ca, bhuñjānāyai devatāyai prattaṃ habiḥ
kṣīyeta . na ca, madhukarīvat annarasabhojinyo devatāḥ
—iti pramāṇamasti, madhukarīṣu pratyakṣaṃ, na ca tadvat
devatāyām . tasmāt na bhuṅkte devatā iti . yaduktam devatāyai
haviḥ prattaṃ nīrasaṃ bhavati—iti . naiṣadoṣaḥ, vātopahataṃ
nīrasambhavati—iti, śītībhūtaṃ ca . na ca, asau kasya
cit arthasya īṣṭe, anīśā kathaṃ dāsyati? .—iti .
yaduktaṃ, smṛtyupacārānyārthadarśanaiḥ īśānā devatā—ityava-
vagamyate—iti . tanna, smṛteḥ mantrārthavādamulatvāt-
ityuktam, upacāṃro'pi,—‘devagrāmo devakṣetram’—iti
upacāramātram,—yo yadabhipretaṃ viniyogamarhati, tattasya
svaṃ, na ca grāmaṃ kṣetraṃ vā yathābhiprāyaṃ viniyuṅkte devatā .
tasmāt na samprayacchati—iti, devaparicārakāṇāntu tato
bhūtirbhavati, devatām uddiśya, yat tyaktam . yaduktam,
anyārthadarśanam īśānāṃ devatāṃ khyāpayati,—‘indro
diva indra īśe’—ityevamādīti, tat pratyakṣām
anīśānāṃ devatām upalabhya adhyavasyāmaḥ,—bhākta eṣa
śabdaḥ—iti . ‘tatra āha, + vacanaprāmāṇyādeva asya
īśānatā avagamyate, yaddevalokā arthān viniyuñjate,
taddevatābhiprāyādeva—ityadhyavasyāmaḥ’—iti . tanna,
pratyakṣāt pramāṇāt devatāparicārakāṇām abhiprāyaḥ
ityavagamyate, sa na śakyo bādhitum . ye'pi devatām
īśānāṃ varṇayanti, te'pi na apahnuvate paricārakāṇām
abhiprāyam . kiṃ cāhuḥ, tathā devatā karoti, yathā pari-
cārakāṇām abhiprāyo bhavati iti, na ca, sa īśāno
bhavati, yaḥ parābhiprāyam anurudhyate, yasya na svābhiprāyāt
viniyogo bhavati . api ca, na ca etadvacanaṃ, varttamānakā-
lopadeśatvāt, pratyakṣavirodhāt, stutivādo'vadhāryyate,
stutivāde ca sambhavati na vacanaprāmāṇyāt īśiṣyate iti
gamyate . na ca, devatā phalena sambadhnāti, yā tadarthaṃ pari
caryyeta . yaduktaṃ, smṛtyupacārānyārthadarśanairddadāti prasīdati
ca iti . tatra smṛtyupacārayorvyaktaṃ yat anyārthadarśanaṃ
tasmai prītā iṣamūrjjam iti, tanna, anyasya vidherāgnānāt
dakṣiṇataḥ sampariharttavyā ityāha” tathā “tṛpta evainam
indraḥ prajayā paśubhistarpayati” iti atra aindrasya haviṣo
vidhātāram . tasmāt devatā na prayojikā iti” bhā0 .
“atithau tatpradhānatvamabhāvaḥ karmmaṇi syāttasya prīti-
pradhānatvāt” sū0 . “yaduktam atithivat iti tat
pariharttavyam ātithyam atithiprayuktaṃ syāt ātithye
hi tat prītirviṣīyate atithiḥ paricaritavyaḥ yathā
prīyate tathā karttavyam iti . bhojanaṃ dānaṃ vā kāryyam
iti yadyat atiyaye rocate tat karttavyaṃ yat tasmai
na rocate na tat balāt kārayitavyam iti iha tu
karmmaṇi abhāvaḥ prītividhānasya . tasmāt
viṣamam atithinā” śavarabhāṣyam . tadetadvedā-
ntibhirnna manyate tairhi teṣāṃ vigrahattvamaṅgīkṛtaṃ tathāca
śaṅkāpūrvvakaṃ devānāṃ vigrahavattvaṃ śā0 sūtre tadbhāṣye ca
vyavasthāpitaṃ yathā . “virodhaḥ karmmaṇīti cennāneka-
pratipatterddarśanāt” śā0 sū0 “syādetat yadi vigraha-
vattvādyabhyupagamena devādīnāṃ vidyāsvadhikārovarṇyeta
vigrahavattvādṛtvigādivadindrādīnāmapi svarūpasannidhā-
nena yoge'ṅgabhāvodṛśyate na ca sambhavati . bahuṣu
yugapadekasyendrasya svarūpasannidhānānupapaśceriti cennāya-
masti virodhaḥ kasmāt? anekapratipatteḥ ekasyāpi devā-
tmanoyugapadanekasvarūpapratipattiḥ sambhavati . kathameta-
davagamyate? darśanāt . tathāhi “kati devāḥ”? ityupa-
kramya “trayaśca trī ca śatā ca trayaśca trī ca sahasreti”
nirucya” katame te? ityasyāṃ pṛcchvayāṃ “mahimāna
evaiṣāmete trayastriṃśattveva devā iti bruvatī śrutiraikaikasya
devatātmano yugapadanekarūpatāndarśayati . tathā trayastriṃśa-
to'pi ṣaḍādyantarbhāvakrameṇa “katamaeko deva iti prāṇa”
iti prāṇaikarūpatāndevānāṃ darśayantī tasyaivaikasya prāṇasya
yugapadanekarūpatāndarśayati . tathā smṛtirapi “ātmano vai
sahasrāṇi bahūni bharatarṣabha! kuryyādyogī balaṃ prāpya taiśca
sarvairmahīñcaret . prāpnuyādviṣayān kaiścit kaiścidugrantapa-
ścaret . saṃkṣipettu punastāni sūryyoraśmigaṇāniva” ityevañjā
tīyakā prāptāṇimādyaiśvaryyāṇāṃ yogināmapi yugapada-
nekaśarīrayogaṃ darśayati kimu vaktavyamājānasiddhānāṃ
devānām . anekarūpapratipattisambhavāccaikaikā devatā bahurūpai-
rātmānaṃ pravibhajya bahuṣu yāgeṣu yugapadaṅgabhāvaṃ gacchati,
paraiśca na dṛśyate'ntarddhānādiśaktiyogādityupapadyate . aneka
pratipatterdarśanādityasyāparā vyākhyā . vigrahavatāmapi karmāṅga
māvaścodanāsvanekā pratipattirdṛśyate . kvacidekovigraha-
vānanekatra na yugapadaṅgabhāvaṃ gacchati yathā bahubhirbhojaya-
dbhirnaikobrāhmaṇo yugapadbhojyate . kvaciccaiko vigrahavānane-
katra yugapadaṅgabhāvaṃ gacchati yathā bahubhirnamaskurvāṇaireko
brāhmaṇo yugapannamaskriyate tadvadihoddeśaparityāgātmaka-
tvādyāgasya vigrahatīmapyekāṃ devatāmuddiśya bahavaḥ svaṃ-
svaṃ dravyaṃ yugapat parityakṣyantīti vigrahavattve'pi devānāṃ
na kiñcit karmaṇi virudhyate” bhā0 . “śabda iti cennātaḥ
prabhavāt pratyakṣānumānābhyām” sū0 . “mā nāma vigrahavattve
devādīnāmupagamyamāne kaścidvirodhaḥ prasañji, śabde tu
virodhaḥ prasajyeta, katham? autpattikaṃ hi śabda-
syārthena sambandhamāśrityānapekṣatvāditi vedasya prāmāṇyaṃ
sthāpitam . idānīstu vigrahavatī devatā'bhyupagamya-
mānā yadyapyaiśvaryyayogādyugapadanekakarmasambandhīni havīṃṣi
bhūñjīta tathāpi vigrahayogādasmadādivajjananamaraṇavatī
seti nityasya śabdasyānityenārthenānityasambandhe pramīya-
māṇe yadvaidike śabde prābhāṇyaṃ sthitaṃ tasya virodhaḥsyā-
diti cennāyamapyasti virodhaḥ kasmāt? ataḥ prabhavāt ataeva
hi vaidikācchabdāddevādikañjagat prabhavati . nanu janmādyasya
yata iti brahmaprabhavatvaṃ jagato'vadhāritaṃ kathamiha śabda-
prabhavatvamucyate? . api ca yadi nāma vaidikācchabdādasya prabhavo-
'nyupagataḥ kathametāvatā virodhaḥ śabde parihṛtaḥ? yāvatā
basavorudrā ādityāviśvedevāmaruta ityete'rthā anityā eva,
utpattimattvāt tadanityatve tadvācakānāṃ vaidikānāṃ vasvā-
diśabdānāmanityatvaṃ kena vāryyate? prasiddhaṃ hi loke deva-
dattasya putre utpanne yajñadatta iti tasya nāma kriya te iti .
tasmādvirodha eva iti cenna gabādiśabdārthasambandhanityatvadarśanāt .
na hi gavādivyaktīnāmutpattimattve tadākṛtīnāmapyutpattimattvaṃ
syāt . dravyaguṇakarmaṇāṃ hi vyaktayaevotpadyante nākṛtayaḥ .
ākṛtibhiśca śabdānāṃ sambandho navyaktibhiḥ vyaktīnāmānantyāt
sambandhagrahaṇānupapatteḥ . vyaktiṣūtpadyamānāsvapyākṛtīnāṃ
nityatvānna gavādiśabdeṣu kaścidvirodho dṛśyate . tathā
devādivyaktiprabhavābhyupagame'pi ākṛtinityatvānna kaścid-
vasvādiśabdeṣu virodha iti draṣṭavyam . ākṛtiviśeṣastu
devādīnāṃ mantrārthavādābhyāṃ vigrahavattvādyavagamādavagantavyaḥ .
sthānaviśeṣasambandhanimittāścendrādiśabdāḥ senāpatyādi
śabdavat . tataśca yoyastattatsthānamadhitiṣṭhati sa sa indrā-
diśabdairabhidhīyate iti na doṣo bhavati . nacedaṃ śabda-
prabhavatvaṃ brahmaprabhavatvavadupādānakāraṇatvābhiprāyeṇocyate katha-
ntarhi? sthitivācakātmanā nityaśabde nityārthasambandhini śabda
vyavahāraṃyogyārtha vyakti niṣpattirataḥ prabhava ityucyate” bhā0 .
“jyotiṣi bhāvācca” sū0 . “yadidaṃ jyotirmaṇḍalaṃ dyusthā-
namahorātrābhyāṃ baṃbhramajjagadavabhāsayati tasminnādityādayo
devatāvacanāḥ śabdāḥ prayujyante lokaprasiddhervvākyaśeṣaprasi-
ddheśca . na ca jyotirmaṇḍalasya hṛdayādinā vigraheṇa, ceta-
natayā arthitvādinā vā yogo'vagantuṃ śakyate mṛdādi-
vadacetanatvāvagamāt . etenāgmyādayo vyākhyātāḥ . syāde-
tat mantrārthavādetihāsapurāṇalokebhyo devādīnāṃ vigraha-
vattvādyavagamādayamadoṣa iti netyucyate . na tāvalloko
nāma kiñcit svatantraṃ pramāṇamasti pratyakṣādibhyaeva hyavya-
bhicaritaviśeṣebhyaḥ pramāṇebhyaḥ prasiddha evārtho lokāt
prasiddha ityucyate na cātra pratyakṣādīnāmanyatamaṃ pramāṇamasti .
itihāsapurāṇamapi pauruṣeyatvāt pramāṇāntaramūlatāmākā-
ṅkṣate . arthavādā api vidhinaikavākyatvāt tatstutyarthāḥ
santona pārthagarthyena devādīnāṃ vigrahādisadbhāve kāraṇabhāvaṃ
pratipadyante . mantrā api śrutyādiviniyuktāḥ prayoga sama-
vāyino'bhidhānārthāḥ na kasyacidarthasya pramāṇamityācakṣate .
tasmādabhāvo devādīnāmadhikārasya” bhā0 . “bhāvantu
vādarāyaṇo'sti hi” sū0 . tuśabdaḥ pūrvvapakṣaṃ vyāva-
rttayati . vādarāyaṇastvācāryyo bhāvamadhikārasya devānā-
mapi manyate . yadyapi madhvādividyāsu devatādivyāmiśrāsu
asambhavo'dhikārasya tathāpyasti śuddhāyāṃ brahmavidyāyāṃ
sambhavaḥ arthitvasāsarthyādyapratiṣedhāpekṣitatvādadhikārasya .
na ca kvacidasambhava ityetāvatā yatra sammavastatrāpyadhi-
kāro'podyeta . manuṣyāṇāmapi na sarveṣāṃ brāhmaṇādīnāṃ
sarveṣu rājasūyādiṣvadhikāraḥ sambhavati tatra yonyāyaḥ so'-
trāpi bhaviṣyati . brahmavidyāñca prakṛtya bhavati liṅgadarśanaṃ śrautaṃ
devādyadhikārasya sūcakaṃ “tadyoyo devānāṃ pratyabudhyata sa
eva tadabhavat” tatharṣīṇāmiti “te hocurhanta tamātmānamanvi-
cchāmo yamanviṣya sarvvāṃśca lokānāpnoti sarvvāṃśca kāmā-
niti” “indro ha vai devānāmabhipravavrāja virocano'surāṇā-
mityādi” ca . smārttamapi ca gandharvvayājñalkyasaṃvā-
dādi . yadapyuktaṃ jyotiṣi bhāvācceti atra brūmaḥ .
jyotirādiviṣayā apyādityādāyo devatāvacanāḥ śabdā-
ścetanāvantamaiśvaryyādyupetaṃ taṃ taṃ devatātmānaṃ samarpayanti
mantrārthavādeṣu tathā vyavahārāt . asti hyaiśvaryyayo
gāddevatānāṃ jyotirādyātmabhiścāvasthātuṃ yatheṣṭañca taṃ taṃ
vigrahaṃ grahītuṃ sāmarthyam . tathāhi śrūyate subrahmaṇyā-
rthavāde “medhātithiṃ ha kāṇvāyanamindromeṣo bhūtvā
jahāreti” . smaryyate ca “ādityaḥ puruṣo bhūtvā kuntīmupa-
jagāma sa” iti . mṛdādiṣvapi cetanā adhiṣṭhatāro'bhyupaga-
myante “mṛdabravīt “āpo'vruyan” ityādidarśanāt . jyoti-
rādibhūtadhāṃtorādityādiṣvapyacetanatvamabhyupagamyate cetanāstva-
dhiṣṭhātāro devatātmāno mantrārthavādādivyavahārādityuktam .
yadapyuktam mantrārthavādayoranyārthatvānna devatāvigrahā-
diprakāśanasāmārthyamiti . atra brūmaḥ pratyayāpratyayau hi
sadbhāvāsaddhāvayoḥ kāraṇaṃ nānyārthatvamananyārthatvaṃ vā .
tathāhi anyārthamapi prasthitaḥ pathi patitaṃ tṛṇarpaṇādyastī-
tyevaṃ pratipadyate . atrāha viṣama upanyāsaḥ tatra hi
tṛṇaparṇṇādiviṣayaṃ pratyakṣaṃ pravṛttamasti yena tadastitvaṃ prati-
padyate atra punarvidhyuddeśaikavākyabhāve stutyarthe'rthavādena pārtha
garthyena na vṛttāntaviṣayā” pravṛttiḥ śakyā'dhyavasāyayitum .
na hi mahāvākye pratyāyake ivāntaravākyasya pṛthak pratyā-
yakatvamasti yathā “na surāṃ pibediti nañvati vākye pada
trayasambandhāt surāpāṇapratiṣedha evaiko'rtho gamyate, na punaḥ
surāṃ pibediti padadvayasambandhāt surāpāṇavidhirapīti .
atrocyate . viṣamaupanyāsaḥ yuktaṃ yat surāpāṇaprati-
ṣedhe padānvayasyaikatvādavāntaravākyārthasyāgrahaṇaṃ” vidhyuddeśārtha
vādayostvarthavādasthāni padāni pṛthamanvayaṃ vṛttāntaviṣaya-
mpratipadyānantaraṃ kaimarthyavaśena vidhistāvakatvaṃ pratipadyante .
yathāhi “vāyavyaṃ śvetamālabheta bhūtikāmaḥ” ityatra vidhyudde-
śavarttināṃ vāyavyādīnāṃ padānāṃ vidhinā sambandhaḥ “vāyurvai
kṣepiṣṭhā devatā vāyumeva svena bhāgadheyenopadhāvati sa evainaṃ
bhūtiṅgamayatīti” ityeṣāmarthavādagatānām padānām . nahi
bhavati vāyurvvāālabheta kṣepiṣṭhā devatā vā alabhetetyādi . vāyu
svatāvasaṅkīrttanena tvavāntaramanvayaṃ pratipadya evaṃviśiṣṭa
daivatyamidaṃ karmmeti vidhiṃ stu vanti . tadyatra yo'vāntara-
vārkyārthaḥ pramāṇāntaragocarobhavati tatra tadanuvādenārtha-
vādaḥ pravarttate . yatra pramāṇāntaraviruddhastatra guṇavādena .
yatra tu tadubhayaṃ nāsti tatra kiṃ pramāṇāntarābhāvādguṇa-
vādaḥ syāt āhosvit pramāṇāntarāvirodhādvidyamānārthavāda
iti pratītiśaraṇairvvidyamānārthavādaāśrathaṇīyo na
guṇavādaḥ . etena mantro vyākhyātaḥ . api ca vighibhire-
vendrādidaivatyāni havīṃṣi codayadbhirapekṣitamindrādīnāṃ
svarūpam . na hi svarūparahitā indrādayaścetasi ārohayituṃ
śakyante . na ca cetasya'nārūdāyai tasyai tasyai devatāyai
haviḥ pradātuṃ śakyate . śrāvayati ca “yasyai devatāyai havi
rgṛhītaṃ syāt tāndhyāyet vaṣaṭkariṣyanniti” . na ca śabda
mātramarthasvarūpaṃ sambhavatīti śabdārthayorbhedāt tatra yādṛśaṃ
mantrārthavādayorindrādīnāṃ svarūpamavagataṃ na tat tādṛśaṃ
śabdapramāṇakena pratyākhyātuṃ yuktam . itihāsapurāṇamapi
vyākhyātena mārgeṇa sambhavanmantrārthavādamūlatvāt prabhavati
devatāvigrahādi prapañcayitum . pratyakṣamūlamapi sambhavati,
bhavati hyasmākamapratyakṣamapi cirantanānāṃ pratyakṣam .
tathāca vyāsādayo devaṃtābhiḥ pratyakṣaṃ vyavaharantīti smaryyate .
yastu brūyādidānīntanānāmiva pūrvveṣāmapi nāsti devā-
dibhirvyavaharttuṃ sāmārthyamiti sa jagadvaicitryampratiṣedhet
idānīmiva ca nānyadāpi sārvabhaumaḥ kṣatriyo'stīti brūyāt
tataśca rājasūyādicodanā uparundhyāt idānīmiva ca kā-
lāntare'pi avyavasthitaprāyān varṇṇāśramādharmmān pratijā-
nīta tataśca vyavasthāvidhāyiśāstramanartha kaṃ kuryyāt . tasmāt
dharmokarṣavaśāccirantanāḥ devatābhiḥ pratyakṣaṃ vyavajahvuriti śli-
ṣyate . apica smaranti “svādhyāyādṛṣṭadevatāsamprayīga” ityā-
di yogo'pyaṇimādyaiśvaryyaprāptiphalakaḥ smaryyamāṇo na śakyate
sāhasamātreṇa pratyākhyātum . śrutiśca yogamāhātmyaṃ
pratyākhyāpayati “pṛthvyaptejo'nilakhe samutthite pañcātmake
yogayuṇe pravṛtte . na tasya rogo na jarā na mṛtyuḥ prāptasya
yogāgnimayaṃ śarīramiti” . ṛṣīṇāmapi mantrabrāhmaṇa
darśanāt sāmarthyaṃ nāsmadīyena sāmarthyenopamātuṃ yuktam .
tasmāt samūlamitihāsapurāṇam . lokaprasiddhirapi na
sati sambhave nirālambanādhyavasātuṃ yuktā . tasmādupapanno
mantrādibhyo devādīnāṃ vigrahavattvādyavagamaḥ . tataścā-
rthitvādisambhavādupapanno devādīnāmapi vrahmavidyāyāmadhi-
kāraḥ . kramamuktidarśanānyapyevamevopapadyante iti” bhā0 .
vigrahādipadena “vigrahohaviṣāṃ bhogaaiśvaryyañca prasannatā .
phalapradānamityetat pañcakaṃ vigrahādikamiti” āna0 gi0
uktaṃ pañcakaṃ grāhyaṃ tacca krameṇa mīmāṃsābhāṣye pūrvvapakṣe
darśitam . śabdacintāmaṇāvapi devānāṃ vigrahavattvaṃ
cetanatvañca vyavasthāpitam yathā “evaṃ devatādāvapi
indramupāsītetyādau loke prayogasyāniyamādgauṇatayaiva
vyavahārāccārthādyanadhyavasāyena laukike sahasrākṣādāvi-
ndrādipadaśaktigrahaḥ pramāṇañca indra sahasrākṣa ityādi-
vidhisamabhivyāhṛto'rthavādaeva svargapadavat . atha svargapade
pravṛttyanthathānupapatyā “tatsukhaṃ svaḥpadāspadamiti” śruteścārtha-
vādādeva śaktigrahaḥ naceha tathārthavādaḥ kintu “indraḥ saha-
srākṣaḥ ityādistāvakatvena pravṛttipara iti cet na indraḥ
sahasrākṣaḥ” ityādiprasiddhapadasāmānādhikaraṇyaśrutito
bādhakaṃ vinā sahasrākṣasyaivendrādipadavācyatvāvadhāraṇāt pra-
siddhapadasamanvayabalena pratīyamānamarthamabādhitamādāyaiva teṣāṃ
pravṛttiparatvāt mantraprakāśitaśaśiśekharādyupetamuddiśya
havistyāgena tatraiva yājñikānāṃ devatāvyavahārāt
api ca śivāya gāṃ dadyādityādau devatāsaṃpradā-
natvaśruteḥ, śivādisahasranāmnāṃ paryyāyatvena śrute rmahā-
janaparigraheṇa pramāṇatvātārādhitadevatāyā varadātṛtvaśru-
teśca bādhakaṃ vinā cetanaiva devatā . atha devatācaitanme tat-
prītireva yāgavyāpāra iti nāpūrvasiddhiriti cet na prīteḥ
sukhasya tadanubhavasya cāśutaravināśitvāt tajjanyasaṃskārasya
svāviṣaye phalāhetutvāt phalahetusthāyikṛtivyāpārā-
pekṣāyāṃ lāghavena kṛtisamānāśrayasyaiva vyāpāratvakalpanāt
nānāyāgeṣvekadāhvāne caikadā sannidhānaṃ tadbuddhiviśeṣa eva
pratiṣṭhitavidhinā pratimādāvahaṅkāravat . atha rājasū-
yādiphalatvena śruterindrādiracetanaeva . devatā cetanā nāsti
mānābhāvāt kintu deśanādeśitacaturthyantapadanirddiśyatvaṃ
devatātvam indrāyetyādipadameva devatā . ataevāgniprakāśaka
mantre'gnipraṇayanasyāntaram agnaye iti niyamato havi-
styāgaḥ na paryyāyāntareṇa . na cendroddeśena havistyāgaḥ
indraniṣṭhakiñcijjanakaḥ tatsvarūpājanakatve sati tadu-
ddeśena kriyamāṇatvāt brāhmaṇāyadānavaditi vācyam
aprayojakatvāt tadarthatvena kriyamāṇatvasyopādhitvācca
indrāyasvāhetyatra na tādarthye caturthī kintu svāhādi
pada—yogaupapadavibhaktireva anyathā namaḥsvastisvāhā-
svadhetyādisūtravaiyarthyāt maivaṃ caturthyantapadasya devatā-
tve mānābhāvāt caturthīṃ vināpi indro devateti
vyavahāradarśanāt agnaye kavyavāhanāyetyādau devatādvaya
prasaṅgāccaḥ” indra sahasrākṣa ityarthavādasya “indramupā-
sīta” tyādividhisamabhivyāhāreṇa aikavākyatayopāsyatvāt
devasvaṃ nādadītetyatra devamuddiśya tyakte śiṣṭānāṃ deva-
svatvena vyavahārāt agnaya iti padena niyamatastyāgamya
śrutibodhitatvena tathātyāgasya phalahetutvāt . naca vījā
kṣarāṇāṃ devatātvāt tatraiva śivādipadaśaktigraha iti
vācyam vījākṣarāṇāṃcaturthyantatvāniyamāt tadapratītāvapi
prakāśitaśaśiśekharādyupetamuddiśya havistyāgena tatraiva
yājñikānāṃ vyavahāraḥ . vījākṣarāṇāṃ havistyāgi
tvenānuddeśyatvāt śivasya pratimantraṃ vījākṣarāṇāṃ nānātvā
dananugamena tattatpadaśaktigrahasyāśakyatvācca naca mūrttibhedena
śivaśarorāṇāmananugatatvet tavāpi na śaktiha iti vācyam-
bālyādinā bhinnaśarīreṣu caitratvavachivatvajāteradṛṣṭaviśe-
ṣopagṛhītatvasya cānugatatvāt adṛṣṭaśūnthasya ceśvarasya na
devatātvam . īśānaśca tadbhinna eva” .

Avigraha , nt., n. of a Buddhakṣetra: Mv i.124.3.