Changes

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.   

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.  

When one attains the true knowledge, his faults viz. affection (Raga), aversion (Dvesha) and stupidity (Moha) vanish. Aversion includes anger, envy, malice and hatred. Attachment includes lust, greed, avidity and covetousness. Stupidity includes suspicion, conceit, carelessness and misapprehension. Stupidity generates dislike and attachment. One must put an end to the chain which begins with misapprehension or false knowledge and ends with pain. If false knowledge vanishes, faults disappear. If faults vanish, one is freed from activity and consequent transmigration and pains.  

 

Transmigration, which consists of 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.  

 

'''7. 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