Nyāya Sūtras 346
Nyāyabhāṣya 346
- Language
- Sanskrit
346.2
pravartanālakṣaṇā doṣā ity uktam, tathā ceme mānerṣyāsūyāvicikitsāmatsarādayaḥ, te kasmān nopasaṅkhyāyante ity ata āha ---
It has been stated that defects have the defining characteristic of incitement, and pride, jealousy, envy, doubt, malice, and so forth are of this kind; why then are they not separately enumerated? To this [the author] says:
346.3
tattrairāśyaṃ rāgadveṣamohārthāntarabhāvāt ||
NyS 4.1.3: They form three groups, because attachment, aversion, and delusion are distinct in meaning.
346.4
teṣāṃ doṣāṇāṃ trayo rāśayas trayaḥ pakṣāḥ/ rāgapakṣaḥ --- kāmo matsaraḥ spṛhā tṛṣṇā lobha iti/ dveṣapakṣaḥ --- krodha īrṣyā asūyā droho 'marṣa iti/ mohapakṣo
Of these defects there are three groups, three classes. The attachment-class consists of desire, malice, yearning, craving, and greed. The aversion-class consists of anger, jealousy, envy, malice, and resentment. The delusion-class
346.5
mithyājñānaṃ vicikitsā mānaḥ pramāda iti/ trairāśyān nopasaṅkhyāyante iti/ lakṣaṇasya tarhy abhedāt tritvam anupapannam? nānupapannam, rāgadveṣamohārthāntarabhāvāt;
consists of false knowledge, doubt, pride, and heedlessness. Because of this division into three groups, they are not separately enumerated. [Objection:] Then, because there is no difference in their defining characteristic, the threefold nature is untenable? [Answer:] It is not untenable, because attachment, aversion, and delusion are distinct in meaning.
346.6
āsaktilakṣaṇo rāgaḥ, amarṣalakṣaṇo dveṣaḥ, mithyāpratipattilakṣaṇo moha iti/ etat pratyātmavedanīyaṃ sarvaśarīriṇām --- vijānāty ayaṃ śarīrī rāgam utpannam ``asti me 'dhyātmaṃ rāgadharma'' iti/ virāgaṃ ca vijānāti ---``nāsti me 'dhyātmaṃ rāgadharma'' iti/ evam itarayor apīti/ mānerṣyāsūyāprabhṛtayas tu trairāśyam anupatitā iti nopasaṅkhyāyante//3//
Attachment has the defining characteristic of clinginess; aversion has the defining characteristic of resentment; delusion has the defining characteristic of false apprehension. This is to be experienced individually by all embodied beings: this embodied being knows when attachment has arisen, thinking, 'There is the property of attachment within me.' And he knows detachment, thinking, 'There is no property of attachment within me.' The same applies to the other two. But pride, jealousy, envy, and so on fall within the three groups; hence they are not separately enumerated.
Translations (1)
- English (machine translation) — English, machine translation
Commentaries (3)
- Nyāyavārtikatātparyaṭīkā — Vācaspati Miśra, Sanskrit
- Nyāyavārttika — Uddyotakara, Sanskrit
- Nyāyālaṃkāra — Abhayatilaka, Sanskrit
Linked texts (1)
- Nyāyasūtra — Akṣapāda Gautama, Sanskrit