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Shad Darshanas (षड्दर्शनानि) (view source)
Revision as of 13:59, 14 February 2018
, 13:59, 14 February 2018Formatted and added content
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).
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).
'''6. The Sixteen Categories'''
'''6. The Sixteen Categories'''<ref name=":1" />
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
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 (Pramana), object of right knowledge (Prameya), doubt (Samsaya), purpose (Prayojana), familiar instance (Drishtanta), established tenet (Siddhanta), members (Avayava), argumentation (Tarka), ascertainment (Nirnaya), discussion (Vada) wrangling (Jalpa), cavil (Vitanda), fallacy (Hetvabhasa), quibble (Chala), futility (Jati), and occasion for rebuke (Nigraha-sthana).
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.
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 conclusion. Then comes the objector with his '''Avayava''' or argument, split up into five members. Next follows the '''Tarka''' or refutation, and the '''Nirnaya''' or ascertainment of the true state of the case. A further '''Vada''' or controversy takes place, which leads to '''Jalpa''' or mere wrangling. This is followed by '''Vitanda''' or cavilling, Hetvabhasa or fallacious reasoning, and Nigraha-sthana, the putting an end to all discussions by a demonstration of the objector's incapacity for argument.
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.
TO SUM UP , This gas World has begun by a combination of atoms. It '3araYoga e cause (conjunction) and Viyoga (disassociation). °f the world is the Paramanus (atoms) and the
TO SUM UP , This gas World has begun by a combination of atoms. It '3araYoga e cause (conjunction) and Viyoga (disassociation). °f the world is the Paramanus (atoms) and the