Nyāya Sūtras 3

Does that highest good occur immediately after the knowledge of reality? It is answered: no. How then? From the knowledge of reality—

Upon the removal of pain, birth, activity, fault, and erroneous cognition, each succeeding one [disappearing], through the removal of that which immediately precedes it, there is final release.

There, regarding the objects of valid cognition beginning with the self and ending with final release, erroneous cognition exists in manifold ways:

first, regarding the self, that 'it does not exist'; regarding the non-self, that 'it is the self'; regarding pain, that 'it is pleasure'; regarding the impermanent, that 'it is permanent'; regarding that which is without protection, that 'it is protection';

[Regarding that which is without protection, [thinking] that it is a protection;] regarding that which is fearful, that it is without fear; regarding that which is disgusting, that it is desirable; regarding that which should be avoided, that it should not be avoided; regarding activity, that there is no action [karma] and no result of action; regarding defects, that this cyclical existence is not caused by defects; regarding rebirth, that there is no creature, living being, entity, or self that dies and, having died, comes to be born; that birth has no cause and the cessation of birth has no cause; that rebirth has a beginning and has no end; that rebirth, though caused, is not caused by karma; that rebirth is devoid of a self through the termination and re-connection of the continuous series of body, sense organs, intellect, and sensations; regarding liberation, that this cessation of all bodies is indeed dreadful, and that in liberation, when there is complete detachment from everything, much that is good is lost, so how could an intelligent person desire this liberation which is the destruction of all pleasure and is devoid of consciousness? From this false knowledge arise attachment to what is favorable and aversion to what is unfavorable. And through the influence of attachment and aversion, defects such as falsehood, envy, deceit, and greed come to be. Urged on by defects, acting with the body, one commits violence, theft, and forbidden sexual relations; with speech, falsehood, harshness, slander, and incoherent talk; with the mind, malice towards others, desire for others' wealth, and lack of faith [nāstikya]. This sinful activity leads to demerit [adharma]. Now, the auspicious [activity]: with the body, giving, protection, and service; with speech, truth, what is beneficial, what is pleasant, and study of the sacred texts; with the mind, compassion, non-covetousness, and faith. This leads to merit [dharma]. Here, merit and demerit, which are the means [accomplished by] activity, are designated by the word 'activity', just as the vital breaths, which are accomplished by food, are spoken of: "Food is indeed the vital breaths of living beings."

This activity is the cause of despicable and praiseworthy birth. Birth, moreover, is the manifestation of the body, sense organs, and intellects qualified by a specific group [of aggregates]; when that exists, there is pain. Pain, furthermore, is that which is experienced as adverse, hindrance, suffering, torment. These properties, beginning with false knowledge and ending with pain, continuing without interruption, constitute cyclical existence [saṃsāra].

When, however, false knowledge departs due to knowledge of reality, then upon the departure of false knowledge, the defects depart; upon the departure of defects, activity departs;

upon the departure of activity, birth departs; upon the departure of birth, pain departs; and upon the departure of pain, there is absolute liberation, the highest good.

Knowledge of reality, indeed, is explained as the opposite of false knowledge: regarding the self, first of all, that it exists; regarding what is not the self, that it is not the self; similarly, regarding pain, what is impermanent, what is without protection, what is fearful, what is disgusting, and what should be avoided, it is to be understood according to its proper object; regarding activity, that there is action, that there is the result of action; regarding defects, that this cyclical existence is caused by defects; regarding rebirth, indeed, that there is a creature, living being, entity, or self that, having died, comes to be born; that birth has a cause and the cessation of birth has a cause, so that rebirth is without beginning and ends with liberation; that rebirth, being caused, is caused by activity; that, possessing a self, it proceeds through the termination and re-connection of the continuous series of body, sense organs, intellect, and sensations; regarding liberation, that this liberation, which is complete detachment from everything and the cessation of all things, is peaceful, and much that is painful, terrible, and wicked is destroyed, so how could an intelligent person not desire liberation, which is the destruction of all pain and the non-experience of all pain?

Just as food mixed with honey and poison is not to be accepted, so pleasure connected with pain is not to be accepted. ||2