Changes

== Four Factors of Cognition ==

== Four Factors of Cognition ==

Four basic factors make up the system of recognition. Vatsyayana Bhashya of Nyayasutras defines the 4 components as follows<blockquote>तत्र यस्येप्साजिहासाप्रयुक्तस्य प्रवृत्तिः स प्रमाता । स येनार्थं प्रमिणोति तत्प्रमाणं । योऽर्थः प्रतीयते तत्प्रमेयं । यदर्थविज्ञानं सा प्रमितिः । चतसृषु चैवंविधास्वार्थतत्वं परिसमाप्यते । (Vats. Bhas. Intro Before Sutra 1)<ref name=":5">Pt. Gangadhara Sastri Tailanga. (1896) The Nyayasutras with Vatsayana's Bhashya and Extracts from the Nyayavarttika and the Tatparyatika. ([https://archive.org/details/NyayaBhashyam-GangadharaTailanga/page/n48 Page 48 of PDF]) Benares : E. J. Lazarus & Co</ref></blockquote>

Four basic factors make up the system of recognition. Vatsyayana Bhashya of Nyayasutras defines the 4 components as follows<blockquote>तत्र यस्येप्साजिहासाप्रयुक्तस्य प्रवृत्तिः स प्रमाता । स येनार्थं प्रमिणोति तत्प्रमाणं । योऽर्थः प्रतीयते तत्प्रमेयं । यदर्थविज्ञानं सा प्रमितिः । चतसृषु चैवंविधास्वार्थतत्वं परिसमाप्यते । (Vats. Bhas. Intro Before Sutra 1)<ref name=":5">Pt. Gangadhara Sastri Tailanga. (1896) The Nyayasutras with Vatsayana's Bhashya and Extracts from the Nyayavarttika and the Tatparyatika. ([https://archive.org/details/NyayaBhashyam-GangadharaTailanga/page/n48 Page 48 of PDF]) Benares : E. J. Lazarus & Co</ref></blockquote><blockquote>tatra yasyepsājihāsāprayuktasya pravr̥ttiḥ sa pramātā । sa yenārthaṁ pramiṇoti tatpramāṇaṁ । yo'rthaḥ pratīyate tatprameyaṁ । yadarthavijñānaṁ sā pramitiḥ । catasr̥ṣu caivaṁvidhāsvārthatatvaṁ parisamāpyate । (Vats. Bhas. Intro Before Sutra 1)</blockquote>

#The Prama (प्रमा) or Pramiti  : the valid knowledge (of an object), the right understanding

#The Prama (प्रमा) or Pramiti  : the valid knowledge (of an object), the right understanding

#The Prameya (प्रमेयः) : the knowable, the object to be known, the object of valid knowledge

#The Prameya (प्रमेयः) : the knowable, the object to be known, the object of valid knowledge

Similar to Nyaya, Annambhatta's Tarkasangraha explains that Yatartha Jnana is Prama. It clearly defines the difference between Prama and Aprama as follows<blockquote>यथा रजते इदं रजतमिति ज्ञानम्। सैव प्रमेच्युते ॥१९॥॥ (Tark. Samg. 3.19)<ref name=":2">Tarkasamgraha ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A4%B0%E0%A5%8D%E0%A4%95%E0%A4%B8%E0%A4%99%E0%A5%8D%E0%A4%97%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A4%83/%E0%A4%97%E0%A5%81%E0%A4%A3%E0%A4%B2%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%A3%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Gunalakshana Prakarana])</ref></blockquote>Summary : Thus Prama is that which pertains to यथार्थानुभवः। definite knowledge of an object which is true presentational in character, just as the knowledge an object of silver as "this is silver". Here the knowledge about the quality of silverness (रजतत्वम्) of the object is ''in toto'' without any distortion to silver.

Similar to Nyaya, Annambhatta's Tarkasangraha explains that Yatartha Jnana is Prama. It clearly defines the difference between Prama and Aprama as follows<blockquote>यथा रजते इदं रजतमिति ज्ञानम्। सैव प्रमेच्युते ॥१९॥॥ (Tark. Samg. 3.19)<ref name=":2">Tarkasamgraha ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A4%B0%E0%A5%8D%E0%A4%95%E0%A4%B8%E0%A4%99%E0%A5%8D%E0%A4%97%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A4%83/%E0%A4%97%E0%A5%81%E0%A4%A3%E0%A4%B2%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%A3%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Gunalakshana Prakarana])</ref></blockquote>Summary : Thus Prama is that which pertains to यथार्थानुभवः। definite knowledge of an object which is true presentational in character, just as the knowledge an object of silver as "this is silver". Here the knowledge about the quality of silverness (रजतत्वम्) of the object is ''in toto'' without any distortion to silver.

'''Samkhya''' : द्वयोरेकतरस्यवाप्यसन्निकृष्टार्थपरिच्छित्तिः प्रमा ...(प्रमा स्वरूपं, प्रमाणेयत्ता च) dvayorekatarasyavāpyasannikr̥ṣṭārthaparicchittiḥ pramā... (pramā svarūpaṁ)  (Samk. Sutr. 1.87)<ref name=":7">Samkhya [https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A4%BE%E0%A4%82%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF Sutras]</ref>

'''Samkhya''' : द्वयोरेकतरस्यवाप्यसन्निकृष्टार्थपरिच्छित्तिः प्रमा ...(प्रमा स्वरूपं) । dvayorekatarasyavāpyasannikr̥ṣṭārthaparicchittiḥ pramā... (pramā svarūpaṁ)  ।(Samk. Sutr. 1.87)<ref name=":7">Samkhya [https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A4%BE%E0%A4%82%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF Sutras]</ref>

Samkhya defines Prama and Pramana as follows

Samkhya defines Prama  

अदुष्टं विद्या । वैशेषिक-९,२.१२ । adustam vidya (Vais. Sutr. 9.2.12)<ref>Vaiseshika [https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A5%88%E0%A4%B6%E0%A5%87%E0%A4%B7%E0%A4%BF%E0%A4%95%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Sutras]</ref>

'''Viseshika''' : अदुष्टं विद्या । वैशेषिक-९,२.१२ । aduṣṭaṁ vidyā । vaiśeṣika-9,2.12 । (Vais. Sutr. 9.2.12)<ref>Vaiseshika [https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A5%88%E0%A4%B6%E0%A5%87%E0%A4%B7%E0%A4%BF%E0%A4%95%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Sutras]</ref>

There are other versions about what constitutes Prama by different Bharatiya shastras.<ref name=":3" />

There are other versions about what constitutes Prama by different Bharatiya shastras, though they have not been explicitly mentioned in sutra format.<ref name=":3" />

{| class="wikitable"

{| class="wikitable"

|+Difference between Prama and Jnana  

|+Difference between Prama and Jnana  

|}

|}

== प्रमेयः ॥ Prameya ==

== प्रमेयः ॥ Prameya ==

Nyaya sutras of Gautama explicitly define the Premaya or the objects of cognition, which are to be known. It is classified into 12 kinds.<blockquote>आत्मशरीरेन्द्रियार्थबुद्धिमनःप्रवृत्तिदोषप्रेत्यभावफलदुःखापवर्गाः तु प्रमेयम्।।९ ।।{प्रमेयौद्देशसूत्रम्}<ref>Nyaya Sutras ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Adhyaya 1 Ahnika 1])</ref></blockquote>Atma (आत्मा), Body (शरीरम्), Sense-organs (इन्द्रियाणि), Objects (अर्थः), Knowledge (बुद्धिः), Mind (मनः), Activity (प्रवृत्तिः), Defect (दोषः like Raga, dvesha etc), Rebirth (प्रेत्यभाव), Result (फलम्), Pain (दुःखा), and Release from worldly bonds (अपवर्गाः)  constitute the objects of cognition.

Nyaya sutras of Gautama explicitly define the Premaya or the objects of cognition, which are to be known. It is classified into 12 kinds.<blockquote>आत्मशरीरेन्द्रियार्थबुद्धिमनःप्रवृत्तिदोषप्रेत्यभावफलदुःखापवर्गाः तु प्रमेयम्।। ९ ।।{प्रमेयौद्देशसूत्रम्}<ref name=":8">Nyaya Sutras ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Adhyaya 1 Ahnika 1])</ref></blockquote><blockquote>ātmaśarīrendriyārthabuddhimanaḥpravr̥ttidoṣapretyabhāvaphaladuḥkhāpavargāḥ tu prameyam।। 9 ।।{prameyauddeśasūtram}</blockquote>Atma (आत्मा), Body (शरीरम्), Sense-organs (इन्द्रियाणि), Objects (अर्थः), Knowledge (बुद्धिः), Mind (मनः), Activity (प्रवृत्तिः), Defect (दोषः like Raga, dvesha etc), Rebirth (प्रेत्यभाव), Result (फलम्), Pain (दुःखा), and Release from worldly bonds (अपवर्गाः)  constitute the objects of cognition.

Vatsyayana Bhashya for Nyaya Sutra 9 is as follows as given under each lakshana explaining the 12 kinds of Prameya given by the Sutras.

Vatsyayana Bhashya for Nyaya Sutra 9 is as follows as given under each lakshana explaining the 12 kinds of Prameya given by the Sutras.

==== आत्मा ॥ Atma ====

==== आत्मा ॥ Atma ====

<blockquote>इच्छाद्वेषप्रयत्नसुखदुःखज्ञानानि आत्मनः लिङ्गं इति ।।१०।। {आत्मलक्षणम्}</blockquote>Meaning : Desire (इच्छा), desire to keep away from something (द्वेषः), Action (प्रयत्नः), pleasure, pain and knowledge (सुखदुःखज्ञानानि) are the marks of Atma.  <blockquote>तत्रात्मा सर्वस्य द्रष्टा सर्वस्य भोक्ता सर्वज्ञः सर्वानुभावो । tatrātmā sarvasya draṣṭā sarvasya bhoktā sarvajñaḥ sarvānubhāvo । (Page 71 of Reference <ref name=":5" />)</blockquote>Atma (soul) is the drashta (perceiver of all that brings about pain and pleasure), the bhokta (experiencer of all pains and pleasures), sarvajna (knower of all knowledge), sarvanubhava (experience of all things).

<blockquote>इच्छाद्वेषप्रयत्नसुखदुःखज्ञानानि आत्मनः लिङ्गं इति ।।१०।। {आत्मलक्षणम्}<ref name=":8" /> icchādveṣaprayatnasukhaduḥkhajñānāni ātmanaḥ liṅgaṁ iti ।।10।। {ātmalakṣaṇam}</blockquote>Meaning : Desire (इच्छा), desire to keep away from something (द्वेषः), Action (प्रयत्नः), pleasure, pain and knowledge (सुखदुःखज्ञानानि) are the marks of Atma.  <blockquote>तत्रात्मा सर्वस्य द्रष्टा सर्वस्य भोक्ता सर्वज्ञः सर्वानुभावो । tatrātmā sarvasya draṣṭā sarvasya bhoktā sarvajñaḥ sarvānubhāvo । (Page 71 of Reference <ref name=":5" />)</blockquote>Atma (soul) is the drashta (perceiver of all that brings about pain and pleasure), the bhokta (experiencer of all pains and pleasures), sarvajna (knower of all knowledge), sarvanubhava (experience of all things).

==== शरीरम् ॥ Body ====

==== शरीरम् ॥ Body ====

<blockquote>चेष्टेन्द्रियार्थाश्रयः शरीरम्।।११।। {शरीरलक्षणम्} </blockquote>Meaning : The base or location for action (चेष्टा), sense-organs  (इन्द्रियानि) and objects (अर्थः) is sharira (body). <blockquote>तस्य भोगायतनं शरीरम् । tasya bhogāyatanaṁ śarīram । (Vats. Bhas. given in Sutr. 9)</blockquote>The base of Atma's experiences is the body.(Pg 52 of Reference <ref name=":6" />)

* '''Sutra''' : चेष्टेन्द्रियार्थाश्रयः शरीरम्।।११।। {शरीरलक्षणम्}<ref name=":8" />ceṣṭendriyārthāśrayaḥ śarīram।।11।। {śarīralakṣaṇam} ''w''hich means the base or location for action (चेष्टा), sense-organs  (इन्द्रियानि) and objects (अर्थः) is sharira (body).  

* '''Bhashya''' : तस्य भोगायतनं शरीरम् । tasya bhogāyatanaṁ śarīram । The base of Atma's experiences is the body.(Pg 52 of Reference <ref name=":6" />)

==== इन्द्रियानि ॥ Sense-organs ====

==== इन्द्रियानि ॥ Sense-organs ====

<blockquote>घ्राणरसनचक्षुस्त्वक्श्रोत्राणि इन्द्रियाणि भूतेभ्यः ।।१२।। {इन्द्रियलक्षणम्}</blockquote>Meaning : The sense organs ( organs of smell, taste, vision, sensation, audition) are made from material substances (panchamahabhutas). <blockquote>भोगसाधनानीन्द्रियाणि । (Vats. Bhas. given in Sutr. 9) </blockquote>Indriyas are the instruments of experience for the Atma. (Pg 52 of Reference <ref name=":6" />)

* '''Sutra''' : घ्राणरसनचक्षुस्त्वक्श्रोत्राणि इन्द्रियाणि भूतेभ्यः ।।१२।। {इन्द्रियलक्षणम्}<ref name=":8" /> ghrāṇarasanacakṣustvakśrotrāṇi indriyāṇi bhūtebhyaḥ ।।12।। {indriyalakṣaṇam} It means the sense organs ( organs of smell, taste, vision, sensation, audition) are made from material substances (panchamahabhutas).  

 

* '''Bhashya''' : भोगसाधनानीन्द्रियाणि । bhogasādhanānīndriyāṇi । Indriyas are the instruments of experience for the Atma. (Pg 52 of Reference <ref name=":6" />)

==== अर्थः ॥ Objects ====

==== अर्थः ॥ Objects ====

<blockquote>गन्धरसरूपस्पर्शशब्दाः पृथिव्यादिगुणाः तदर्थाः।।१४।। </blockquote>Meaning : Odour, Taste, Color, Touch and Sound which are the qualities of material substances (prthvi, apah, tejah, vayu and akasha). <blockquote>भोक्तव्या इन्द्रियार्थाः । (Vats. Bhas. given in Sutr. 9)</blockquote>Arthas are Objects to be experienced. (Pg 52 of Reference <ref name=":6" />)

* '''Sutra''' : गन्धरसरूपस्पर्शशब्दाः पृथिव्यादिगुणाः तदर्थाः।।१४।।<ref name=":8" /> gandharasarūpasparśaśabdāḥ pr̥thivyādiguṇāḥ tadarthāḥ।।14।। Meaning : Odour, Taste, Color, Touch and Sound which are the qualities of material substances (prthvi, apah, tejah, vayu and akasha).

 

* '''Bhashya''' : भोक्तव्या इन्द्रियार्थाः । bhoktavyā indriyārthāḥ । Arthas are Objects to be experienced. (Pg 52 of Reference <ref name=":6" />)

==== बुद्धिः ॥ Knowledge ====

==== बुद्धिः ॥ Knowledge ====

<blockquote>बुद्धिः उपलब्धिः ज्ञानं इति अनर्थान्तरम्।।१५।।{बुद्धिलक्षणम्}</blockquote>Summary : Buddhi is synonymous with knowledge (ज्ञानं) in Nyaya darshana. <blockquote>भोगो बुद्धिः । (Vats. Bhas. given in Sutr. 9) </blockquote>Experience form of Knowlege (Jnana and Upalabdhi) is Buddhi.  

* '''Sutra''' : बुद्धिः उपलब्धिः ज्ञानं इति अनर्थान्तरम्।।१५।।{बुद्धिलक्षणम्}<ref name=":8" /> ''buddhiḥ upalabdhiḥ jñānaṁ iti anarthāntaram।।15।।{buddhilakṣaṇam}'' Essence is that Buddhi is synonymous with knowledge (ज्ञानं) in Nyaya darshana.

* '''Bhashya''' : भोगो बुद्धिः । bhogo buddhiḥ । Experience form of Knowledge (Jnana and Upalabdhi) is Buddhi.

==== मनः ॥ Manas ====

==== मनः ॥ Manas ====

<blockquote>युगपत्ज्ञानानुत्पत्तिः मनसः लिङ्गम्।।१६।।{मनोलक्षणम्}</blockquote>Meaning : The non-appearance of simultaneous experience of all the senses is indicative of presence of Manas. <blockquote>सर्वार्थोपलब्धौ नेन्द्रियाणि प्रभवन्तीति सर्वविषयमन्तःकरणं मनः । (Vats. Bhas. given in Sutr. 9) </blockquote>Manas is that internal organ which is capable of experiencing (sukha and dukha) all things of which even the Indriyas (being limited in their scope) are incapable to do. (Pg 52 of Reference <ref name=":6" />)

* '''Sutra''' : युगपत्ज्ञानानुत्पत्तिः मनसः लिङ्गम्।।१६।।{मनोलक्षणम्}<ref name=":8" /> yugapatjñānānutpattiḥ manasaḥ liṅgam।।16।।{manolakṣaṇam} which means that the non-appearance of simultaneous experience of all the senses is indicative of presence of Manas.

 

* '''Bhashya''' : सर्वार्थोपलब्धौ नेन्द्रियाणि प्रभवन्तीति सर्वविषयमन्तःकरणं मनः । sarvārthopalabdhau nendriyāṇi prabhavantīti sarvaviṣayamantaḥkaraṇaṁ manaḥ । Manas is that internal organ which is capable of experiencing (sukha and dukha) all things of which even the Indriyas (being limited in their scope) are incapable to do. (Pg 52 of Reference <ref name=":6" />)

==== प्रवृत्तिः ॥ Action ====

==== प्रवृत्तिः ॥ Action ====

<blockquote>प्रवृत्तिः वाग्बुद्धिशरीरारम्भः।।१७।।{प्रवृत्तिलक्षणम्}</blockquote>Meaning : Activity consists of Speech, action of Mind and action of Body.

* '''Sutra''' : प्रवृत्तिः वाग्बुद्धिशरीरारम्भः।।१७।।{प्रवृत्तिलक्षणम्} pravr̥ttiḥ vāgbuddhiśarīrārambhaḥ।।17।।{pravr̥ttilakṣaṇam} It means that Activity consists of Speech, action of Mind and action of Body.

 

==== दोषः ॥ Dosha ====

==== दोषः ॥ Dosha ====

<blockquote>प्रवर्त्तनालक्षणाः दोषाः।।१८।।{दोषलक्षणम्}</blockquote>Meaning : Doshas (defects imperfection) are the cause for inciting a person into activity. <blockquote>शरीरेन्द्रियार्थबुद्धिसुखवेदनानां निवृत्तिकारणं प्रवृत्तिः दोषाश्च । नास्येदं शरीरमपूर्वमनुत्तरं च । (Vats. Bhas. given in Sutr. 9) </blockquote>Body, sense-organs, objects (artha), pleasure and pain are all products of Activity and Defects (doshas such as raga etc). (Pg 52 of Reference <ref name=":6" />)  

* '''Sutra''' : प्रवर्त्तनालक्षणाः दोषाः।।१८।।{दोषलक्षणम्} pravarttanālakṣaṇāḥ doṣāḥ।।18।।{doṣalakṣaṇam} Doshas (defects imperfection) are the cause for inciting a person into activity.

* '''Bhashya''' : शरीरेन्द्रियार्थबुद्धिसुखवेदनानां निवृत्तिकारणं प्रवृत्तिः दोषाश्च । नास्येदं शरीरमपूर्वमनुत्तरं च । śarīrendriyārthabuddhisukhavedanānāṁ nivr̥ttikāraṇaṁ pravr̥ttiḥ doṣāśca । nāsyedaṁ śarīramapūrvamanuttaraṁ ca । Body, sense-organs, objects (artha), pleasure and pain are all products of Activity and Defects (doshas such as raga etc). (Pg 52 of Reference <ref name=":6" />)

==== प्रेत्यभावः ॥ Rebirth ====

==== प्रेत्यभावः ॥ Rebirth ====

<blockquote>पुनरुत्पत्तिः प्रेत्यभावः ।।१९।।{प्रेत्यभावलक्षणम्}</blockquote>Meaning : Rebirth which consists of being born again after death is Pretyabhava. <blockquote>पूर्वशरीराणामादिर्नास्ति उत्तरेषामपवर्गो अन्तः इति प्रेत्यभावः । (Vats. Bhas. given in Sutr. 9)</blockquote>For an Atma this body is neither the first one nor is the last. In terms of previous bodies there is no such thing as first one. In terms of future existence of bodies Apavarga is the last. This indicates existence of rebirth. (Pg 52 of Reference <ref name=":6" />)

* '''Sutra''' : पुनरुत्पत्तिः प्रेत्यभावः ।।१९।।{प्रेत्यभावलक्षणम्}<ref name=":8" /> punarutpattiḥ pretyabhāvaḥ ।।19।।{pretyabhāvalakṣaṇam} Rebirth which consists of being born again after death is Pretyabhava.

 

* '''Bhashya''' : पूर्वशरीराणामादिर्नास्ति उत्तरेषामपवर्गो अन्तः इति प्रेत्यभावः । pūrvaśarīrāṇāmādirnāsti uttareṣāmapavargo antaḥ iti pretyabhāvaḥ । For an Atma this body is neither the first one nor is the last. In terms of previous bodies there is no such thing as first one. In terms of future existence of bodies Apavarga is the last. This indicates existence of rebirth. (Pg 52 of Reference <ref name=":6" />)

==== फलम् ॥ Result ====

==== फलम् ॥ Result ====

<blockquote>प्रवृत्तिदोषजनितः अर्थः फलम्।।२०।।{फललक्षणम्}</blockquote>Meaning : Result in the form of Artha (Object) is what is produced due to action and dosha. <blockquote>ससाधनसुखदःखोपभोगः फलम् । (Vats. Bhas. given in Sutr. 9) </blockquote>Experience of pleasure, pain along with the instruments leading to them is the Result. (Pg 52 of Reference <ref name=":6" />)

* '''Sutra''' : प्रवृत्तिदोषजनितः अर्थः फलम्।।२०।।{फललक्षणम्}<ref name=":8" /> pravr̥ttidoṣajanitaḥ arthaḥ phalam।।20।।{phalalakṣaṇam} Meaning : Result in the form of Artha (Object) is what is produced due to action and dosha.

 

* '''Bhashya''' : ससाधनसुखदःखोपभोगः फलम् । sasādhanasukhadaḥkhopabhogaḥ phalam । Experience of pleasure, pain along with the instruments leading to them is the Result. (Pg 52 of Reference <ref name=":6" />)

==== दुःख ॥ Pain ====

==== दुःख ॥ Pain ====

<blockquote>बाधनालक्षणं दुःखम्।।२१।।{दुःखलक्षणम्}</blockquote>Meaning : The experience of suffering or injury consists of Pain. <blockquote>दुःखमिति, नेदमनुकूलवेदनीयस्य सुखस्य प्रतीतेः प्रत्याख्यानं । किं तर्हि जन्मन एवेदम् ।</blockquote>By the special mention of 'Pain' (and the omission of 'pleasure') it is not meant that there is no pleasure at all. Birth is intended as Pain here. (Pg 52 of Reference <ref name=":6" />)

* '''Sutra''' : बाधनालक्षणं दुःखम्।।२१।।{दुःखलक्षणम्}<ref name=":8" /> bādhanālakṣaṇaṁ duḥkham।।21।।{duḥkhalakṣaṇam} Meaning : The experience of suffering or injury consists of Pain.

* '''Bhashya''' : दुःखमिति, नेदमनुकूलवेदनीयस्य सुखस्य प्रतीतेः प्रत्याख्यानं । किं तर्हि जन्मन एवेदम् । duḥkhamiti, nedamanukūlavedanīyasya sukhasya pratīteḥ pratyākhyānaṁ । kiṁ tarhi janmana evedam । By the special mention of 'Pain' (and the omission of 'pleasure') it is not meant that there is no pleasure at all. Birth is intended as Pain here. (Pg 52 of Reference <ref name=":6" />)

==== अपवर्गः ॥ Release from Worldly Bonds ====

==== अपवर्गः ॥ Release from Worldly Bonds ====

<blockquote>तदत्यन्तविमोक्षः अपवर्गः।।२२।।{अपवर्गलक्षणम्}</blockquote>Absolute release from the aforesaid Dukha or pain etc is Apavarga. <blockquote>सुखसाधनस्य दुःखानुषङ्गदुखेन अविप्रयोगाद्विविध-बन्धनायोगाद्दुःखमिति समाधिभावनमुपदिश्यते समाहितो भावयति भावययन्निर्विद्यते विर्विण्णस्य वैराग्यं विरक्तस्यापवर्ग इति । जन्ममरणप्रवन्धोच्छेदः सर्वदुःखप्रहाणमपवर्ग इति । अस्य तु तत्वज्ञानादपवर्गो मिथ्थाज्ञानात्संसार इति । (Vats. Bhas. Page 71 and 72)<ref name=":5" /></blockquote>All the instruments of Sukha are adhered to dukha and can be never separated from it. The presence of various difficulties in life indicate Dukha is inseparable from life. One should practice Samadhi (thoughtful contemplation). As when one is thoughtful he comprehends the situation and diverts himself from the worldly things making him free from all attachment thus attaining Apavarga which is nothing but cessation of cycle of births and deaths. Liberation from all sorrows is Apavarga. (Pg 52 of Reference <ref name=":6" />)

* '''Sutra''' : तदत्यन्तविमोक्षः अपवर्गः।।२२।।{अपवर्गलक्षणम्} <ref name=":8" /> tadatyantavimokṣaḥ apavargaḥ।।22।।{apavargalakṣaṇam} Absolute release from the aforesaid Dukha or pain etc is Apavarga.

* '''Bhashya''' : सुखसाधनस्य दुःखानुषङ्गदुखेन अविप्रयोगाद्विविध-बन्धनायोगाद्दुःखमिति समाधिभावनमुपदिश्यते समाहितो भावयति भावययन्निर्विद्यते विर्विण्णस्य वैराग्यं विरक्तस्यापवर्ग इति । जन्ममरणप्रवन्धोच्छेदः सर्वदुःखप्रहाणमपवर्ग इति । अस्य तु तत्वज्ञानादपवर्गो मिथ्थाज्ञानात्संसार इति । sukhasādhanasya duḥkhānuṣaṅgadukhena aviprayogādvividha-bandhanāyogādduḥkhamiti samādhibhāvanamupadiśyate samāhito bhāvayati bhāvayayannirvidyate virviṇṇasya vairāgyaṁ viraktasyāpavarga iti । janmamaraṇapravandhocchedaḥ sarvaduḥkhaprahāṇamapavarga iti । asya tu tatvajñānādapavargo miththājñānātsaṁsāra iti ।(Vats. Bhas. Page 71 and 72)<ref name=":5" />

All the instruments of Sukha are adhered to dukha and can be never separated from it. The presence of various difficulties in life indicate Dukha is inseparable from life. One should practice Samadhi (thoughtful contemplation). As when one is thoughtful he comprehends the situation and diverts himself from the worldly things making him free from all attachment thus attaining Apavarga which is nothing but cessation of cycle of births and deaths. Liberation from all sorrows is Apavarga. (Pg 52 of Reference <ref name=":6" />)

 

== प्रमाणम् ॥ Pramana ==

== प्रमाणम् ॥ Pramana ==