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

<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" />)

==== 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 ।</blockquote>Arthas are Objects to be experienced. (Pg 52 of Reference <ref name=":6" />)

<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" />)

==== 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 । </blockquote>Experience form of Knowlege (Jnana and Upalabdhi) is Buddhi.  

<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.  

==== 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 । </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" />)

<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" />)

==== प्रवृत्तिः ॥ Action ====

==== प्रवृत्तिः ॥ Action ====

<blockquote>प्रवृत्तिः वाग्बुद्धिशरीरारम्भः।।१७।।{प्रवृत्तिलक्षणम्}</blockquote>Meaning : Activity consists of Speech, action of Mind and action of Body. <blockquote>शरीरेन्द्रियार्थबुद्धिसुखवेदनानां निवृत्तिकारणं प्रवृत्तिः दोषाश्च । नास्येदं शरीरमपूर्वमनुत्तरं च । </blockquote>Body, sense-organs, objects (artha), pleasure and pain are all products of Activity and Defects (doshas such as raga etc).

<blockquote>प्रवृत्तिः वाग्बुद्धिशरीरारम्भः।।१७।।{प्रवृत्तिलक्षणम्}</blockquote>Meaning : 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>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" />)

==== 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 ।</blockquote>

<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" />)

==== 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 । </blockquote>

<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" />)

==== 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 ।</blockquote>

<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" />)

==== 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>किं तर्हि जन्मन एवेदम् । 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>

<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" />)

=== प्रमाणम् ॥ Pramana ===

=== प्रमाणम् ॥ Pramana ===