यत् कार्यकरणरूपं त्रयोविंशतिप्रकारं यच्च तस्य मूलभूतं कारणं सर्वकार्यकरणाविभागरूपं प्रधानं नाम तत्सर्वं मेयम् ---- इति सम्बन्धः । योगिमन्त्रतदीश्वरप्रभृतीनां हि भूततन्मात्रकरणप्रधानवशीकारयोगित्वात्सर्वमेव प्रमेयम् । संसारिणामप्यनुमानागमादिदिशा प्रमेयमेव , इतीयत् प्रमेयम् । कालादयस्तु प्रमेया अपि प्रमार्येव लग्नाः , ---- इति प्रमातृशक्तिस्वभावत्वात् न प्रमेयत्वेनेहावसरे मायाप्रमातृच्यतिरिक्तप्रमेयप्रस्तावे गणिताः । वस्तुतो हि अत्रत्योऽयं प्रमातापि प्रमेय एव , स तु प्रमात्रीक्रियमाण आच्छादितप्रमेयताक इहोच्यते ॥१०॥
नन्वत्र त्रयोविंशतौ किं कार्यं किं करणम् ? इत्याशङ्क्याह
त्रयोदशविधा चात्र बाह्यान्तःकरणावली ।
कार्यवर्गश्च दशधा स्थूलसूक्ष्मत्वभेदतः ॥ §०§
प्रमातुः पूर्वं करणोपयोगः , ---- इत्यत्रादौ त्रयोदश करणानिः तत्र बुद्धिरप्यवसायसामान्यमात्ररूपा , ग्राह्यग्राहकाभिमानरूपोऽहंकारः , संकल्पादिकारणं मनः , ---- इत्यन्तःकरणं त्रिधा । बुद्धौ शब्दाद्यध्यवसायरूपायामुपयोगीनि बुद्धीद्न्त्रियाणि पञ्च ---- श्रोत्रं , त्वक् , चक्षुः , जिह्वा , ध्राणम् , ---- इति । कर्मणि तूपयोगीनि पञ्च कर्मेन्द्रियाणि । तथा हि ---- त्यागो ग्रहणमिति द्वयम् , ---- बहिर्विषयः यत् तत्र पाणिः पायुः पादः , ---- इति करणानि । एतदेवान्ताः प्राणे येन क्रियते तद्वागीन्द्रियम् । तत्प्रक्षोभप्रशान्त्या विश्रान्तिक्रियोपयोगी उपस्थः । सर्वदेहव्यापकानि च कर्मेन्द्रियाण्यहङ्कारविशेषात्मकानि । तेन च्छिन्नहस्तो बाहुभ्यामाददानः पाणिनैवादत्ते , एवमन्यत् । केवलं तत्तत्स्फुटपूर्णवृत्तिलाभस्थानत्वात् पञ्चाङ्गुलिरूपमधिष्ठानमस्यौच्यते , ---- इत्येवं करणानि त्रयोदश । एषां च कार्यत्वे ऽअप्यसाधारणेन करणत्वेन व्यपदेशः । स्थूलं कार्यं पृथिवी , आपः , तेजो , वायुः , नभः , ---- इति पञ्च भूतानि । सूक्ष्ममेषामेव रूपं , गन्धो , रसो , रूपं , स्पर्शः , शब्दः , ---- इति । तत्रैकैकगुणमाकाशादि , एकैकवृद्धगुणं वा , ---- इति दर्शनभेदः , ---- इति न विवेचितो , नुपयोगात् । तत्र स्थूलं विभक्तमविभागस्वानुमापकम् , ---- इति स्थूलरूपोपक्रममुक्तम् । अत्र पृथिव्याद्याभासा एव मिश्रीभूय घटादिस्वलक्षणीभूताः कर्मेन्द्रियैरुपसर्पिताः , बुद्धीन्द्रियैरालोचिताः , अन्तःकरणेन संकल्पिताभिमतनिश्चितरूपाः , विद्यया विवेविताः, कलादिभिरनुरञ्जिताः , प्रमातरि विश्राम्यन्ति , ---- इति तात्पर्यम् । एतच्च विस्तरतस्तत्प्रधानेषु तन्त्रालोकसारादिषु मया निर्णीतम् , ---- इतीहानुपयोगान्न वितानितम् , ---- इति शिवम् ॥११॥
इति श्रीमदाचार्योत्पलदेवविरचितायामीश्वरप्रत्यभिज्ञायां श्रीमदाचार्याभिनवगुप्तविरचितविमर्शिन्याख्यटीकोपेतायामागमाधिकारे तत्त्वनिरूपणाख्यं प्रथममाह्निकम् ॥१॥
आगमाधिकारे द्वितीयमाह्निकम् ।
[विमर्शिनी]
In plain words
What is of the form of effect and instrument, of twenty-three kinds, and what is the cause that is its root, whose form is the undividedness of all effects and instruments, named : all that is . This is how the words connect. For to , , their lords and the rest, all of it is , since they are able to master the elements, the , the instruments and . For those in too it is , by way of inference, scripture and the like. So this much is . But and the rest, though they are , cling to the alone; so, since their own nature is the ’s , they are not counted as on this occasion, where the topic is the set apart from the of . For in truth this here too is a ; but he is spoken of here as one being made a , his being a covered over.
But of these twenty-three, which is effect and which instrument? With this doubt in view, he says:
And here the row of outer and inner instruments is of thirteen kinds, and the class of effects of ten, by the difference of gross and subtle.
For the the instruments are of use first; so here the thirteen instruments come first. There, too, whose form is bare settling in general; , whose form is the conceit of grasped and grasper; , the instrument of intending and the like: so the is threefold. Of use to , whose form is settling on sound and the rest, are the five organs of knowing: ear, skin, eye, tongue and nose. But of use in action are the five organs of action. Consider: giving up and taking are the two; where the object is outside, the instruments there are hand, anus and foot. That by which this same is done within, in the , is the organ of speech. Of use for the action of resting, through the stilling of its stirring, is the organ of generation. And the organs of action pervade the whole body, being particular forms of . So one whose hand is cut off, taking things with his arms, takes them with the hand all the same; and so with the rest. Only, the five-fingered form is called its seat, because it is the place where each of these works gains its clear and full working. So the instruments are thirteen. And though these are effects, they are named by their own special mark, being instruments. The gross effect is the five elements: earth, water, fire, wind and sky. The subtle is the form of these same: smell, taste, visible form, touch and sound. There, whether space and the rest have one quality each, or qualities growing by one each, is a difference among systems; it is not gone into, since it is of no use. There, the gross is divided and makes its own undivided form known by inference; so it was named beginning with the gross form. Here the of earth and the rest themselves, mingling and becoming , a pot and the rest, are drawn near by the organs of action, looked on by the organs of knowing, given form as intended, claimed and settled by the , sorted by , coloured by and the rest, and come to rest in the . This is the gist. And I have settled this at length in the works chiefly about it, the , the and the rest; so it is not spread out here, since it is of no use here. So, all is well.
Here ends the first , named The Account of the , in the of the composed by the venerable master , together with the commentary called the composed by the venerable master .
In the , the second .