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'''5. Cause of Bondage and the Means to Emancipation'''<ref name=":1" /> 

'''5. Cause of Bondage and the Means to Emancipation'''<ref name=":1" /> 

rNE CAUSE OF BONDAGE AND THE MEANS TO EMANCIPATION 44:Misapprehension (Mitliya-Jnana), faults (Dosha), cons,itY (Pravritti), birth (Janma) and pain (Duhkha) iltute the world. False notion or false knowledge is at  

Misapprehension (Mithya-Jnana), faults (Dosha), activity (Pravritti), birth (Janma) and pain (Duhkha) constitute the world. False notion or false knowledge is at the root of all misery and pain. From Mithya-Jnana or false notion comes the fault of like and dislike (Raga-Dvesha); from Raga-Devesha proceeds Karma or action—virtuous or vicious—which forces a man to pass through repeated births for the sake of its reward or punishment. From these births proceed misery and pain. It is the aim of philosophy to eradicate the false notion or Mithya-Jnana which is at the root of all miseries and pains. On the successive annihilation of misapprehension, faults, activity, birth and pain, there follows release (Apavarga).  

pain. From Mithya,d the root of all misery and 1 of like arid 11411,• 4 false notion comes the fauA from Raga-Dvesha proceeds x 41slik° (Raga-Dvesha); action—v•rtuous or vicious—which forces a 4414er marl to c)t through repeated births for the sake of its 1.,,_ to 13%, punishment. From these births proceed misery 'ward 0" It is the aim of philosophy to eradicate the false and Nin, Mithya-Jnana which is at the root of all . hies yr pains. On the successive annihilation— all  of , and apprehension, faults, activity, birth and pain 4' n, there follows release (Apavarga). -ere The Sixteen Categories One can remove misapprehension or false knowledge and attain supreme felicity by the true knowledge of the sixteen categories. The sixteen categories are: means of right knowledge (Pramarig object of right knowledge (Prameya), doubt (Samsaya), purpose (Prayojana), familiar instance (Drishtantal, established tenet (Siddhanta), members (Avayava), argumentation (Tarka), ascertainment (Nirnaya), discussion (Vada) wrangling Palpa), cavil (Vitanda), fallacy (Hetvabhasa), quibble (Chala), futility pati), and occasion for rebuke (Nigraha-sthana). There is, first, the state of Samsaya or doubt about the point to be discussed. Next comes the Prayojana or motive for discussing it. Next follows a Drishtanta or example Which leads to the Siddhanta or established nclusion. Then comes the ob. . • argument _ . , split up jector with his Avayava or Tarka or refutation into five members. Next follows the the true state ascertainment of of th, and the Nirnaya or ascertain ers_. takes place, vvhi •h the case. A further Vada or controv , .Y_ fall  is followed b c leads to Jalpa or mere wrangling. This acious reasonin Y Vitanda or cavi 1' H t bhasa or in end to all disc. . g, and -capacity f ussion by a d Nigraha-sthana, the I ing, e va • la an a or ar ment. de of the obj putt' , ,s ector 

'''6. The Sixteen Categories'''   

 

One can remove misapprehension or false knowledge and attain supreme felicity by the true knowledge of the sixteen categories. The sixteen categories are: means of right knowledge (Pramarig object of right knowledge (Prameya), doubt (Samsaya), purpose (Prayojana), familiar instance (Drishtantal, established tenet (Siddhanta), members (Avayava), argumentation (Tarka), ascertainment (Nirnaya), discussion (Vada) wrangling Palpa), cavil (Vitanda), fallacy (Hetvabhasa), quibble (Chala), futility pati), and occasion for rebuke (Nigraha-sthana). There is, first, the state of Samsaya or doubt about the point to be discussed. Next comes the Prayojana or motive for discussing it. Next follows a Drishtanta or example Which leads to the Siddhanta or established nclusion. Then comes the ob. . • argument _ . , split up jector with his Avayava or Tarka or refutation into five members. Next follows the the true state ascertainment of of th, and the Nirnaya or ascertain ers_. takes place, vvhi •h the case. A further Vada or controv , .Y_ fall  is followed b c leads to Jalpa or mere wrangling. This acious reasonin Y Vitanda or cavi 1' H t bhasa or in end to all disc. . g, and -capacity f ussion by a d Nigraha-sthana, the I ing, e va • la an a or ar ment. de of the obj putt' , ,s ector  

when one attains the true knowledge, his faults, • affectionh.(Raga), aversion (Dvesha) and stupidity v.,u'oha) vanis Aversion includes anger, envy, malice (IvAd hatred. Attachment includes lust, greed, avidity and and ha Stupidity includes suspicion, conceit, c,,,eiessness and misapprehension. Stupidity generates c.'1;like and attachment. You must put an end to the citliain, which begins with misapprehension or false _owiedge and ends with pain, if you wish to attain llease. If false knowledge v ieuanishes,nishes, faults will disappear. If faults vanish, one is freed from activity and consequent transmigration and pains. Transmigration, which consists in the soul's leaving one body and taking another, is the cause of its undergoing pleasure and pain. A soul which is no longer subject to transmigration is freed from all pains. The soul attains release as soon as there is an end to the body, and consequently to pleasure and pain. The State of Apavarga or Release Apavarga, or release, is absolute deliverance from pain. It is freedom from pain. It is cessation of pain. It is not the enjoyment of positive pleasure. It is not annihilation of the self. It is destruction of bondage. Release from the twenty-one kinds of pain or Duhkha is liberation (Moksha). In the state of release, there is no connection of mind with the Atman. The Atman is destitute of desire, effort, merit, demerit, hatred, mental impressions, etc., in the state of liberation, as, then, there is no mind. The liberation (Moksha) of the ilpaa.iYaYikas is a word without meaning. It is a state of „,,,1,11less, passionless existence, like that of a stone ""nout sensation and interest.

when one attains the true knowledge, his faults, • affectionh.(Raga), aversion (Dvesha) and stupidity v.,u'oha) vanis Aversion includes anger, envy, malice (IvAd hatred. Attachment includes lust, greed, avidity and and ha Stupidity includes suspicion, conceit, c,,,eiessness and misapprehension. Stupidity generates c.'1;like and attachment. You must put an end to the citliain, which begins with misapprehension or false _owiedge and ends with pain, if you wish to attain llease. If false knowledge v ieuanishes,nishes, faults will disappear. If faults vanish, one is freed from activity and consequent transmigration and pains. Transmigration, which consists in the soul's leaving one body and taking another, is the cause of its undergoing pleasure and pain. A soul which is no longer subject to transmigration is freed from all pains. The soul attains release as soon as there is an end to the body, and consequently to pleasure and pain. The State of Apavarga or Release Apavarga, or release, is absolute deliverance from pain. It is freedom from pain. It is cessation of pain. It is not the enjoyment of positive pleasure. It is not annihilation of the self. It is destruction of bondage. Release from the twenty-one kinds of pain or Duhkha is liberation (Moksha). In the state of release, there is no connection of mind with the Atman. The Atman is destitute of desire, effort, merit, demerit, hatred, mental impressions, etc., in the state of liberation, as, then, there is no mind. The liberation (Moksha) of the ilpaa.iYaYikas is a word without meaning. It is a state of „,,,1,11less, passionless existence, like that of a stone ""nout sensation and interest.