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Line 18:
Line 18: + + + Line 29:
Line 32: − + + − iha khalu puruṣēṇānupahatasattvabuddhipauruṣaparākramēṇa hitamiha cāmuṣmiṁśca lōkēsamanupaśyatā tisra ēṣaṇāḥ paryēṣṭavyā bhavanti| + + + + − + + + + − AsAM tu khalveShaNAnAM prANaiShaNAM tAvat pUrvataramApadyeta| + + + − + + + + + + − + + + + Line 66:
Line 86: − atha tRutIyAM paralokaiShaNAmApadyeta| + + + − + + + + − tatra buddhimAnnAstikyabuddhiM jahyAdvicikitsAM ca| + + + − + + + + + + + − सर्वश्चेत् सञ्चरेन्मातुः पितुर्वा मरणं भवेत्| + + + + − shrutayashcaitA na kAraNaM, yuktivirodhAt| + + + + − − buddhirmanaśca nirṇītē yathaivātmā tathaiva tē| + − + − + + + + + + − vidyāt svābhāvikaṁ ṣaṇṇāṁ dhātūnāṁ yat svalakṣaṇam| + + + + − + + + − anAdeshcetanAdhAtorneShyate paranirmitiH| + + + − + + + + + − na parIkShA na parIkShyaM na kartA kAraNaM na ca| + + + + + − + + − tasmAnmatiM vimucyaitAmamArgaprasRutAM budhaH| + + + − + + + + − dvividhameva khalu sarvaM saccAsacca; tasya caturvidhA parIkShA- AptopadeshaH, pratyakSham,anumAnaM, yuktishceti||17|| + + + − + + + + + + − AptAstAvat- + + − + + + − + + + − ātmēndriyamanōrthānāṁ sannikarṣāt pravartatē| + + + + − + + + + − pratyakṣapūrvaṁ trividhaṁ trikālaṁ cānumīyatē| + + + − pratyakShapUrvaM trividhaM trikAlaM cAnumIyate| + + + + − Yukti [reasoning]: + + + + + + − jalakarShaNabIjartusaMyogAt sasyasambhavaH| + + + + + − buddhiḥ paśyati yā bhāvān bahukāraṇayōgajān| + + + + + + + + − eShA parIkShA nAstyanyA yayA sarvaM parIkShyate| + + − Summary of four fold examination: This is how the four fold examination helps in establishing the existence and non-existence of things. This examination can prove the theory of rebirth. [26]+ − + − tatrāptāgamastāvadvēdaḥ [1] , yaścānyō'pi kaścidvēdārthādaviparītaḥ parīkṣakaiḥ praṇītaḥ śiṣṭānumatōlōkānugrahapravr̥ttaḥ śāstravādaḥ, sa cā''ptāgamaḥ;āptāgamādupalabhyatēdānatapōyajñasatyāhiṁsābrahmacaryāṇyabhyudayaniḥśrēyasakarāṇīti||27||+ − tatrAptAgamastAvadvedaH [1] , yashcAnyo~api kashcidvedArthAdaviparItaH parIkShakaiH praNItaHshiShTAnumato lokAnugrahapravRuttaH shAstravAdaH, sa cA~a~aptAgamaH;AptAgamAdupalabhyatedAnatapoyaj~jasatyAhiMsAbrahmacaryANyabhyudayaniHshreyasakarANIti||27|| + + + + + + + + + + + − dharmadvārāvahitaiśca vyapagatabhayarāgadvēṣalōbhamōhamānairbrahmaparairāptaiḥkarmavidbhiranupahatasattvabuddhipracāraiḥ pūrvaiḥpūrvatarairmaharṣibhirdivyacakṣubhirdr̥ṣṭvōpadiṣṭaḥ punarbhava iti vyavasyēdēvam ||29||+ − dharmadvArAvahitaishca vyapagatabhayarAgadveShalobhamohamAnairbrahmaparairAptaiHkarmavidbhiranupahatasattvabuddhipracAraiH pUrvaiHpUrvatarairmaharShibhirdivyacakShubhirdRuShTvopadiShTaH punarbhava iti vyavasyedevam ||29|| + + + + + + + + − + + + − ata evAnumIyate- yat- svakRutamaparihAryamavinAshi paurvadehikaM daivasa~jj~jakamAnubandhikaMkarma, tasyaitat phalam; itashcAnyadbhaviShyatIti; phaladbIjamanumIyate, phalaM ca bIjAt||31|| + + + + + + + + − ēvaṁ pramāṇaiścaturbhirupadiṣṭē punarbhavē dharmadvārēṣvavadhīyēta; tadyathā-guruśuśrūṣāyāmadhyayanē vratacaryāyāṁ dārakriyāyāmapatyōtpādanē bhr̥tyabharaṇē'tithipūjāyāṁdānē'nabhidhyāyāṁ tapasyanasūyāyāṁ dēhavāṅmānasē karmaṇyakliṣṭēdēhēndriyamanōrthabuddhyātmaparīkṣāyāṁ manaḥsamādhāviti; yāni cānyānyapyēvaṁvidhāni karmāṇisatāmavigarhitāni svargyāṇi vr̥ttipuṣṭikarāṇi vidyāttānyārabhēta kartuṁ; tathā kurvanniha caiva yaśōlabhatē prētya ca svargam| + + + + − + + +
→Sanskrit text, transliteration and english translation
अथातस्तिस्रैषणीयमध्यायं व्याख्यास्यामः||१||
अथातस्तिस्रैषणीयमध्यायं व्याख्यास्यामः||१||
इति ह स्माह भगवानात्रेयः||२||
इति ह स्माह भगवानात्रेयः||२||
athātastisraiṣaṇīyamadhyāyaṁ vyākhyāsyāmaḥ||1||
athātastisraiṣaṇīyamadhyāyaṁ vyākhyāsyāmaḥ||1||
iti ha smāha bhagavānātrēyaḥ||2||
iti ha smāha bhagavānātrēyaḥ||2||
athAtastisraiShaNIyamadhyAyaM vyAkhyAsyAmaH||1||
athAtastisraiShaNIyamadhyAyaM vyAkhyAsyAmaH||1||
iti ha smAha bhagavAnAtreyaH||2||
iti ha smAha bhagavAnAtreyaH||2||
Thus said Lord Atreya. [1-2]
Thus said Lord Atreya. [1-2]
Three desires:
==== Three desires ====
इह खलु पुरुषेणानुपहतसत्त्वबुद्धिपौरुषपराक्रमेण हितमिह चामुष्मिंश्च लोके समनुपश्यता तिस्र एषणाः पर्येष्टव्या भवन्ति|
इह खलु पुरुषेणानुपहतसत्त्वबुद्धिपौरुषपराक्रमेण हितमिह चामुष्मिंश्च लोके समनुपश्यता तिस्र एषणाः पर्येष्टव्या भवन्ति|
तद्यथा- प्राणैषणा, धनैषणा, परलोकैषणेति||३||
तद्यथा- प्राणैषणा, धनैषणा, परलोकैषणेति||३||
iha khalu puruṣēṇānupahatasattvabuddhipauruṣaparākramēṇa hitamiha cāmuṣmiṁśca lōkēsamanupaśyatā tisra ēṣaṇāḥ paryēṣṭavyā bhavanti|
tadyathā- prāṇaiṣaṇā, dhanaiṣaṇā, paralōkaiṣaṇēti||3||
tadyathā- prāṇaiṣaṇā, dhanaiṣaṇā, paralōkaiṣaṇēti||3||
iha khalu puruSheNAnupahatasattvabuddhipauruShaparAkrameNa hitamiha cAmuShmiMshca lokesamanupashyatA tisra eShaNAH paryeShTavyA bhavanti|
iha khalu puruSheNAnupahatasattvabuddhipauruShaparAkrameNa hitamiha cAmuShmiMshca lokesamanupashyatA tisra eShaNAH paryeShTavyA bhavanti|
tadyathA- prANaiShaNA, dhanaiShaNA, paralokaiShaNeti||3||
tadyathA- prANaiShaNA, dhanaiShaNA, paralokaiShaNeti||3||
A person having sound mind, intellect, physical strength, energy and psychological strength, one who is desirous of attaining benefits in this world and the other world (after death), should try to fulfil three desires. These desires are- desire for (long and healthy) life, desire for wealth (livelihood), and desire for a blissful life in the other world (after death). [3]
A person having sound mind, intellect, physical strength, energy and psychological strength, one who is desirous of attaining benefits in this world and the other world (after death), should try to fulfil three desires. These desires are- desire for (long and healthy) life, desire for wealth (livelihood), and desire for a blissful life in the other world (after death). [3]
Desire of life:
==== Desire of life ====
आसां तु खल्वेषणानां प्राणैषणां तावत् पूर्वतरमापद्येत| कस्मात्? प्राणपरित्यागे हि सर्वत्यागः| तस्यानुपालनं- स्वस्थस्य स्वस्थवृत्तानुवृत्तिः, आतुरस्य विकारप्रशमनेऽप्रमादः,तदुभयमेतदुक्तं वक्ष्यते च;तद्यथोक्तमनुवर्तमानः प्राणानुपालनाद्दीर्घमायुरवाप्नोतीति प्रथमैषणा व्याख्याता भवति||४||
आसां तु खल्वेषणानां प्राणैषणां तावत् पूर्वतरमापद्येत| कस्मात्? प्राणपरित्यागे हि सर्वत्यागः| तस्यानुपालनं- स्वस्थस्य स्वस्थवृत्तानुवृत्तिः, आतुरस्य विकारप्रशमनेऽप्रमादः,तदुभयमेतदुक्तं वक्ष्यते च;तद्यथोक्तमनुवर्तमानः प्राणानुपालनाद्दीर्घमायुरवाप्नोतीति प्रथमैषणा व्याख्याता भवति||४||
āsāṁ tu khalvēṣaṇānāṁ prāṇaiṣaṇāṁ tāvat pūrvataramāpadyēta|
āsāṁ tu khalvēṣaṇānāṁ prāṇaiṣaṇāṁ tāvat pūrvataramāpadyēta|
kasmāt? prāṇaparityāgē hi sarvatyāgaḥ|
kasmāt? prāṇaparityāgē hi sarvatyāgaḥ|
tasyānupālanaṁ- svasthasya svasthavr̥ttānuvr̥ttiḥ, āturasya vikārapraśamanē'pramādaḥ,tadubhayamētaduktaṁ vakṣyatē ca; tadyathōktamanuvartamānaḥ prāṇānupālanāddīrghamāyuravāpnōtītiprathamaiṣaṇā vyākhyātā bhavati||4||
tasyānupālanaṁ- svasthasya svasthavr̥ttānuvr̥ttiḥ, āturasya vikārapraśamanē'pramādaḥ,tadubhayamētaduktaṁ vakṣyatē ca; tadyathōktamanuvartamānaḥ prāṇānupālanāddīrghamāyuravāpnōtītiprathamaiṣaṇā vyākhyātā bhavati||4||
AsAM tu khalveShaNAnAM prANaiShaNAM tAvat pUrvataramApadyeta|
kasmAt? prANaparityAge hi sarvatyAgaH|
kasmAt? prANaparityAge hi sarvatyAgaH|
tasyAnupAlanaM- svasthasya svasthavRuttAnuvRuttiH, Aturasya vikAraprashamane~apramAdaH,tadubhayametaduktaM vakShyate ca; tadyathoktamanuvartamAnaHprANAnupAlanAddIrghamAyuravApnotIti prathamaiShaNA vyAkhyAtA bhavati||4||
tasyAnupAlanaM- svasthasya svasthavRuttAnuvRuttiH, Aturasya vikAraprashamane~apramAdaH,tadubhayametaduktaM vakShyate ca; tadyathoktamanuvartamAnaHprANAnupAlanAddIrghamAyuravApnotIti prathamaiShaNA vyAkhyAtA bhavati||4||
Of these three desires, the most important one is the desire for life. Why? Because with the end of life, everything comes to an end. To fulfil this desire, a healthy person should follow a healthy regimen or lifestyle and a diseased person should try to get relief from the diseased state. The methods of health management and modes of treatment of diseases have been described in the preceding chapters and will be discussed further in the coming chapters. Thus, the first desire for life is explained. [4]
Of these three desires, the most important one is the desire for life. Why? Because with the end of life, everything comes to an end. To fulfil this desire, a healthy person should follow a healthy regimen or lifestyle and a diseased person should try to get relief from the diseased state. The methods of health management and modes of treatment of diseases have been described in the preceding chapters and will be discussed further in the coming chapters. Thus, the first desire for life is explained. [4]
Desire for wealth:
==== Desire for wealth ====
अथ द्वितीयां धनैषणामापद्येत, प्राणेभ्यो ह्यनन्तरं धनमेव पर्येष्टव्यं भवति ; न ह्यतः पापात् पापीयोऽस्तियदनुपकरणस्य दीर्घमायुः, तस्मादुपकरणानि पर्येष्टुं यतेत|
अथ द्वितीयां धनैषणामापद्येत, प्राणेभ्यो ह्यनन्तरं धनमेव पर्येष्टव्यं भवति ; न ह्यतः पापात् पापीयोऽस्तियदनुपकरणस्य दीर्घमायुः, तस्मादुपकरणानि पर्येष्टुं यतेत|
तत्रोपकरणोपायाननुव्याख्यास्यामः; तद्यथा कृषिपाशुपाल्यवाणिज्यराजोपसेवादीनि, यानि चान्यान्यपि सतामविगर्हितानि कर्माणि वृत्तिपुष्टिकराणि विद्यात्तान्यारभेत कर्तुं; तथा कुर्वन् दीर्घजीवितं जीवत्यनवमतः पुरुषो भवति |
तत्रोपकरणोपायाननुव्याख्यास्यामः; तद्यथा कृषिपाशुपाल्यवाणिज्यराजोपसेवादीनि, यानि चान्यान्यपि सतामविगर्हितानि कर्माणि वृत्तिपुष्टिकराणि विद्यात्तान्यारभेत कर्तुं; तथा कुर्वन् दीर्घजीवितं जीवत्यनवमतः पुरुषो भवति |
इति द्वितीया धनैषणा व्याख्याता भवति||५
इति द्वितीया धनैषणा व्याख्याता भवति||५
atha dvitīyāṁ dhanaiṣaṇamāpadyēta, prāṇēbhyō hyanantaraṁ dhanamēva paryēṣṭavyaṁ bhavati ; nahyataḥ pāpāt pāpīyō'sti yadanupakaraṇasya dīrghamāyuḥ, tasmādupakaraṇāni paryēṣṭuṁ yatēta|
atha dvitīyāṁ dhanaiṣaṇamāpadyēta, prāṇēbhyō hyanantaraṁ dhanamēva paryēṣṭavyaṁ bhavati ; nahyataḥ pāpāt pāpīyō'sti yadanupakaraṇasya dīrghamāyuḥ, tasmādupakaraṇāni paryēṣṭuṁ yatēta|
tatrōpakaraṇōpāyānanuvyākhyāsyāmaḥ; tadyathā- kr̥ṣipāśupālyavāṇijyarājōpasēvādīni, yāni cānyānyapisatāmavigarhitāni karmāṇi vr̥ttipuṣṭikarāṇi vidyāttānyārabhēta kartuṁ; tathā kurvan dīrghajīvitaṁjīvatyanavamataḥ puruṣō bhavati |
tatrōpakaraṇōpāyānanuvyākhyāsyāmaḥ; tadyathā- kr̥ṣipāśupālyavāṇijyarājōpasēvādīni, yāni cānyānyapisatāmavigarhitāni karmāṇi vr̥ttipuṣṭikarāṇi vidyāttānyārabhēta kartuṁ; tathā kurvan dīrghajīvitaṁjīvatyanavamataḥ puruṣō bhavati |
iti dvitīyā dhanaiṣaṇā vyākhyātā bhavati||5||
iti dvitīyā dhanaiṣaṇā vyākhyātā bhavati||5||
atha dvitIyAM dhanaiShaNamApadyeta, prANebhyo hyanantaraM dhanameva paryeShTavyaM bhavati ;na hyataH pApAt pApIyo~asti yadanupakaraNasya dIrghamAyuH, tasmAdupakaraNAni paryeShTuMyateta|
atha dvitIyAM dhanaiShaNamApadyeta, prANebhyo hyanantaraM dhanameva paryeShTavyaM bhavati ;na hyataH pApAt pApIyo~asti yadanupakaraNasya dIrghamAyuH, tasmAdupakaraNAni paryeShTuMyateta|
tatropakaraNopAyAnanuvyAkhyAsyAmaH; tadyathA- kRuShipAshupAlyavANijyarAjopasevAdIni, yAnicAnyAnyapi satAmavigarhitAni karmANi vRuttipuShTikarANi vidyAttAnyArabheta kartuM; tathA kurvandIrghajIvitaM jIvatyanavamataH puruSho bhavati |
tatropakaraNopAyAnanuvyAkhyAsyAmaH; tadyathA- kRuShipAshupAlyavANijyarAjopasevAdIni, yAnicAnyAnyapi satAmavigarhitAni karmANi vRuttipuShTikarANi vidyAttAnyArabheta kartuM; tathA kurvandIrghajIvitaM jIvatyanavamataH puruSho bhavati |
iti dvitIyA dhanaiShaNA vyAkhyAtA bhavati||5||
iti dvitIyA dhanaiShaNA vyAkhyAtA bhavati||5||
The second desire is for wealth because during life one has to try to earn wealth or seek a livelihood. There is no sin greater than a person living life without (ethically or using fair means) seeking a livelihood. That’s why one should try to earn livelihood by fare methods. The means for earning a virtuous livelihood are agriculture, dairy farming, business or trade, and services (government jobs), etc. Besides these, any other mode that is not sinful should be employed to earn a livelihood. By choosing such (respectable) occupations one can live a long life and earn respect and goodwill in the society. Thus, the second desire for wealth is explained. [5]
The second desire is for wealth because during life one has to try to earn wealth or seek a livelihood. There is no sin greater than a person living life without (ethically or using fair means) seeking a livelihood. That’s why one should try to earn livelihood by fare methods. The means for earning a virtuous livelihood are agriculture, dairy farming, business or trade, and services (government jobs), etc. Besides these, any other mode that is not sinful should be employed to earn a livelihood. By choosing such (respectable) occupations one can live a long life and earn respect and goodwill in the society. Thus, the second desire for wealth is explained. [5]
Desire of other world after death:
==== Desire of other world after death ====
अथ तृतीयां परलोकैषणामापद्येत| संशयश्चात्र, कथं? भविष्याम इतश्च्युता न वेति; कुतः पुनः संशय इति, उच्यते- सन्ति ह्येके प्रत्यक्षपराः परोक्षत्वात् पुनर्भवस्यनास्तिक्यमाश्रिताः, सन्ति चागमप्रत्ययादेव पुनर्भवमिच्छन्ति; श्रुतिभेदाच्च- ‘मातरं पितरं चैके मन्यन्ते जन्मकारणम् |
अथ तृतीयां परलोकैषणामापद्येत| संशयश्चात्र, कथं? भविष्याम इतश्च्युता न वेति; कुतः पुनः संशय इति, उच्यते- सन्ति ह्येके प्रत्यक्षपराः परोक्षत्वात् पुनर्भवस्यनास्तिक्यमाश्रिताः, सन्ति चागमप्रत्ययादेव पुनर्भवमिच्छन्ति; श्रुतिभेदाच्च- ‘मातरं पितरं चैके मन्यन्ते जन्मकारणम् |
स्वभावं परनिर्माणं यदृच्छां चापरे जनाः’ || इति |
स्वभावं परनिर्माणं यदृच्छां चापरे जनाः’ || इति |
अतः संशयः- किं नु खल्वस्ति पुनर्भवो न वेति||६||
अतः संशयः- किं नु खल्वस्ति पुनर्भवो न वेति||६||
atha tr̥tīyāṁ paralōkaiṣaṇāmāpadyēta|
atha tr̥tīyāṁ paralōkaiṣaṇāmāpadyēta|
saṁśayaścātra, kathaṁ? bhaviṣyāma itaścyutā navēti; kutaḥ punaḥ saṁśaya iti, ucyatē- santi hyēkēpratyakṣaparāḥ parōkṣatvāt punarbhavasya nāstikyamāśritāḥ, santi cāgamapratyayādēvapunarbhavamicchanti; śrutibhēdācca-
saṁśayaścātra, kathaṁ? bhaviṣyāma itaścyutā navēti; kutaḥ punaḥ saṁśaya iti, ucyatē- santi hyēkēpratyakṣaparāḥ parōkṣatvāt punarbhavasya nāstikyamāśritāḥ, santi cāgamapratyayādēvapunarbhavamicchanti; śrutibhēdācca-
svabhāvaṁ paranirmāṇaṁ yadr̥cchāṁ cāparē janāḥ’ || iti |
svabhāvaṁ paranirmāṇaṁ yadr̥cchāṁ cāparē janāḥ’ || iti |
ataḥ saṁśayaḥ- kiṁ nu khalvasti punarbhavō na vēti||6||
ataḥ saṁśayaḥ- kiṁ nu khalvasti punarbhavō na vēti||6||
atha tRutIyAM paralokaiShaNAmApadyeta|
saMshayashcAtra, kathaM? bhaviShyAma itashcyutA naveti; kutaH punaH saMshaya iti, ucyate- santi hyekepratyakShaparAH parokShatvAt punarbhavasya nAstikyamAshritAH, santi cAgamapratyayAdevapunarbhavamicchanti; shrutibhedAcca-
saMshayashcAtra, kathaM? bhaviShyAma itashcyutA naveti; kutaH punaH saMshaya iti, ucyate- santi hyekepratyakShaparAH parokShatvAt punarbhavasya nAstikyamAshritAH, santi cAgamapratyayAdevapunarbhavamicchanti; shrutibhedAcca-
‘mAtaraM pitaraM caike manyante janmakAraNam |
‘mAtaraM pitaraM caike manyante janmakAraNam |
svabhAvaM paranirmANaM yadRucchAM cApare janAH’ || iti |
svabhAvaM paranirmANaM yadRucchAM cApare janAH’ || iti |
ataH saMshayaH- kiM nu khalvasti punarbhavo na veti||6||
ataH saMshayaH- kiM nu khalvasti punarbhavo na veti||6||
The third desire is the aspiration for a virtuous life in the other world (life after death. There is some scepticism regarding this desire). What happens after death? Does rebirth occur? Why are there doubts regarding reincarnation? Maharshi Atreya says that there are people who believe in perceptible things and do not believe in imperceptible things. Acharyas (teachers) who have faith in the shastras believe in the theory of reincarnation even when they have not perceived or experienced it. But there is scepticism because of differences in opinion. Among the “believing” acharyas, some attribute the role of ‘parents or ancestors’, some on ‘swabhava’(personality or nature of the individual), some on the role of the ‘paranirman’ (impersonal soul), while some on ‘yadruchha’ ( free will or external powers responsible for sudden occurrences of events in the universe) in the process of reincarnation. Because of so many opinions and schools of thought, there is scepticism with regards to the theory of reincarnation, whether it exists or not. [6]
The third desire is the aspiration for a virtuous life in the other world (life after death. There is some scepticism regarding this desire). What happens after death? Does rebirth occur? Why are there doubts regarding reincarnation? Maharshi Atreya says that there are people who believe in perceptible things and do not believe in imperceptible things. Acharyas (teachers) who have faith in the shastras believe in the theory of reincarnation even when they have not perceived or experienced it. But there is scepticism because of differences in opinion. Among the “believing” acharyas, some attribute the role of ‘parents or ancestors’, some on ‘swabhava’(personality or nature of the individual), some on the role of the ‘paranirman’ (impersonal soul), while some on ‘yadruchha’ ( free will or external powers responsible for sudden occurrences of events in the universe) in the process of reincarnation. Because of so many opinions and schools of thought, there is scepticism with regards to the theory of reincarnation, whether it exists or not. [6]
Pratyksha and apratyaksha :
==== Pratyksha and apratyaksha ====
तत्र बुद्धिमान्नास्तिक्यबुद्धिं जह्याद्विचिकित्सां च|
तत्र बुद्धिमान्नास्तिक्यबुद्धिं जह्याद्विचिकित्सां च|
कस्मात्? प्रत्यक्षं ह्यल्पम्; अनल्पमप्रत्यक्षमस्ति, यदागमानुमानयुक्तिभिरुपलभ्यते; यैरेव तावदिन्द्रियैः प्रत्यक्षमुपलभ्यते,तान्येव सन्ति चाप्रत्यक्षाणि||७||
कस्मात्? प्रत्यक्षं ह्यल्पम्; अनल्पमप्रत्यक्षमस्ति, यदागमानुमानयुक्तिभिरुपलभ्यते; यैरेव तावदिन्द्रियैः प्रत्यक्षमुपलभ्यते,तान्येव सन्ति चाप्रत्यक्षाणि||७||
tatra buddhimānnāstikyabuddhiṁ jahyādvicikitsāṁ ca|
tatra buddhimānnāstikyabuddhiṁ jahyādvicikitsāṁ ca|
kasmāt? pratyakṣaṁ hyalpam; analpamapratyakṣamasti, yadāgamānumānayuktibhirupalabhyatē; yairēvatāvadindriyaiḥ pratyakṣamupalabhyatē, tānyēva santi cāpratyakṣāṇi||7||
kasmāt? pratyakṣaṁ hyalpam; analpamapratyakṣamasti, yadāgamānumānayuktibhirupalabhyatē; yairēvatāvadindriyaiḥ pratyakṣamupalabhyatē, tānyēva santi cāpratyakṣāṇi||7||
tatra buddhimAnnAstikyabuddhiM jahyAdvicikitsAM ca|
kasmAt? pratyakShaM hyalpam; analpamapratyakShamasti, yadAgamAnumAnayuktibhirupalabhyate;yaireva tAvadindriyaiH pratyakShamupalabhyate, tAnyeva santi cApratyakShANi||7||
kasmAt? pratyakShaM hyalpam; analpamapratyakShamasti, yadAgamAnumAnayuktibhirupalabhyate;yaireva tAvadindriyaiH pratyakShamupalabhyate, tAnyeva santi cApratyakShANi||7||
It is for intellectuals to discard the heterodox view pertaining reincarnation, and quell any doubts associated with it. Knowledge regarding this theory can only be acquired through the scriptures, inference and reasoning, because the scope of perception is very limited (and our sense organs have limited powers to perceive) and there is a vast, uncharted area of knowledge. [7]
It is for intellectuals to discard the heterodox view pertaining reincarnation, and quell any doubts associated with it. Knowledge regarding this theory can only be acquired through the scriptures, inference and reasoning, because the scope of perception is very limited (and our sense organs have limited powers to perceive) and there is a vast, uncharted area of knowledge. [7]
Hindrances in direct perception:
==== Hindrances in direct perception ====
सतां च रूपाणामतिसन्निकर्षादतिविप्रकर्षादावरणात् करणदौर्बल्यान्मनो|नवस्थानात् समानाभिहारादभिभवादतिसौक्ष्म्याच्चप्रत्यक्षानुपलब्धिः; तस्मादपरीक्षितमेतदुच्यते- प्रत्यक्षमेवास्ति, नान्यदस्तीति||८||
सतां च रूपाणामतिसन्निकर्षादतिविप्रकर्षादावरणात् करणदौर्बल्यान्मनो|नवस्थानात् समानाभिहारादभिभवादतिसौक्ष्म्याच्चप्रत्यक्षानुपलब्धिः; तस्मादपरीक्षितमेतदुच्यते- प्रत्यक्षमेवास्ति, नान्यदस्तीति||८||
satāṁ ca rūpāṇāmatisannikarṣādativiprakarṣādāvaraṇāt karaṇadaurbalyānmanōnavasthānātsamānābhihārādabhibhavādatisaukṣmyācca pratyakṣānupalabdhiḥ; tasmādaparīkṣitamētaducyatē-pratyakṣamēvāsti, nānyadastīti||8||
satāṁ ca rūpāṇāmatisannikarṣādativiprakarṣādāvaraṇāt karaṇadaurbalyānmanōnavasthānātsamānābhihārādabhibhavādatisaukṣmyācca pratyakṣānupalabdhiḥ; tasmādaparīkṣitamētaducyatē-pratyakṣamēvāsti, nānyadastīti||8||
satAM ca rUpANAmatisannikarShAdativiprakarShAdAvaraNAt karaNadaurbalyAnmanonavasthAnAtsamAnAbhihArAdabhibhavAdatisaukShmyAcca pratyakShAnupalabdhiH; tasmAdaparIkShitametaducyate-pratyakShamevAsti, nAnyadastIti||8||
satAM ca rUpANAmatisannikarShAdativiprakarShAdAvaraNAt karaNadaurbalyAnmanonavasthAnAtsamAnAbhihArAdabhibhavAdatisaukShmyAcca pratyakShAnupalabdhiH; tasmAdaparIkShitametaducyate-pratyakShamevAsti, nAnyadastIti||8||
Various types of objects are not visible to the naked eye if they are too close or too far, or there is any hindrance, or the sense organs are not functioning properly, or there is a lack of concentration of mind, or similar objects are placed near it, or if it has been over-shadowed, or if the items are microscopic. In all these cases, direct knowledge cannot be obtained by the sense organs. That is why it is not fair to assume that an object does not exist just because our sense organs are unable to perceive it. [8]
Various types of objects are not visible to the naked eye if they are too close or too far, or there is any hindrance, or the sense organs are not functioning properly, or there is a lack of concentration of mind, or similar objects are placed near it, or if it has been over-shadowed, or if the items are microscopic. In all these cases, direct knowledge cannot be obtained by the sense organs. That is why it is not fair to assume that an object does not exist just because our sense organs are unable to perceive it. [8]
श्रुतयश्चैता न कारणं, युक्तिविरोधात्|
श्रुतयश्चैता न कारणं, युक्तिविरोधात्|
आत्मा मातुः पितुर्वा यः सोऽपत्यं यदि सञ्चरेत्|
आत्मा मातुः पितुर्वा यः सोऽपत्यं यदि सञ्चरेत्|
द्विविधं सञ्चरेदात्मा सर्वोवाऽवयवेन वा||९||
द्विविधं सञ्चरेदात्मा सर्वोवाऽवयवेन वा||९||
सर्वश्चेत् सञ्चरेन्मातुः पितुर्वा मरणं भवेत्|
निरन्तरं, नावयवः कश्चित्सूक्ष्मस्य चात्मनः||१०||
निरन्तरं, नावयवः कश्चित्सूक्ष्मस्य चात्मनः||१०||
śrutayaścaitā na kāraṇaṁ, yuktivirōdhāt|
śrutayaścaitā na kāraṇaṁ, yuktivirōdhāt|
ātmā mātuḥ piturvā yaḥ sō'patyaṁ yadi sañcarēt|
ātmā mātuḥ piturvā yaḥ sō'patyaṁ yadi sañcarēt|
dvividhaṁ sañcarēdātmā sarvōvā'vayavēna vā||9||
dvividhaṁ sañcarēdātmā sarvōvā'vayavēna vā||9||
sarvaścēt sañcarēnmātuḥ piturvā maraṇaṁ bhavēt|
sarvaścēt sañcarēnmātuḥ piturvā maraṇaṁ bhavēt|
nirantaraṁ, nāvayavaḥ kaścitsūkṣmasya cātmanaḥ||10||
nirantaraṁ, nāvayavaḥ kaścitsūkṣmasya cātmanaḥ||10||
shrutayashcaitA na kAraNaM, yuktivirodhAt|
AtmA mAtuH piturvA yaH so~apatyaM yadi sa~jcaret|
AtmA mAtuH piturvA yaH so~apatyaM yadi sa~jcaret|
dvividhaM sa~jcaredAtmA sarvovA~avayavena vA||9||
dvividhaM sa~jcaredAtmA sarvovA~avayavena vA||9||
sarvashcet sa~jcarenmAtuH piturvA maraNaM bhavet|
sarvashcet sa~jcarenmAtuH piturvA maraNaM bhavet|
nirantaraM, nAvayavaH kashcitsUkShmasya cAtmanaH||10||
nirantaraM, nAvayavaH kashcitsUkShmasya cAtmanaH||10||
Shrutis (scriptures) are not very clear about the idea of reincarnation since there are various differences in opinion regarding it. For instance, there is a view that if the soul of either the mother or the father is transferred into the child, then does the child embodies the soul of the parent completely or is it only part of the parent’s soul? If the soul of the mother or the father is present in body of child then if either of them should die, partial transformation of soul is not possible. Because the soul does not have any structure and it is very subtle. [9-10]
Shrutis (scriptures) are not very clear about the idea of reincarnation since there are various differences in opinion regarding it. For instance, there is a view that if the soul of either the mother or the father is transferred into the child, then does the child embodies the soul of the parent completely or is it only part of the parent’s soul? If the soul of the mother or the father is present in body of child then if either of them should die, partial transformation of soul is not possible. Because the soul does not have any structure and it is very subtle. [9-10]
बुद्धिर्मनश्च निर्णीते यथैवात्मा तथैव ते|
बुद्धिर्मनश्च निर्णीते यथैवात्मा तथैव ते|
येषां चैषा मतिस्तेषां योनिर्नास्ति चतुर्विधा||११||
येषां चैषा मतिस्तेषां योनिर्नास्ति चतुर्विधा||११||
yēṣāṁ caiṣā matistēṣāṁ yōnirnāsti caturvidhā||11|| buddhirmanashca nirNIte yathaivAtmA tathaiva te|
buddhirmanaśca nirṇītē yathaivātmā tathaiva tē|
yeShAM caiShA matisteShAM yonirnAsti caturvidhA||11||
yēṣāṁ caiṣā matistēṣāṁ yōnirnāsti caturvidhā||11||
buddhirmanashca nirNIte yathaivAtmA tathaiva te|
yeShAM caiShA matisteShAM yonirnAsti caturvidhA||11||
In the same manner, if it is proven that mind and intellect are like the soul, these cannot be sole cause of birth. Those who accept the theory of mind and intellect of parents as sole factor of birth then the four categories of species [yonis- jarayuja (born out of amnion), andaja (born out of egg), swedaja (born out of sweat) & udabhija (born by breaking open the earth)] will not be possible. [11]
In the same manner, if it is proven that mind and intellect are like the soul, these cannot be sole cause of birth. Those who accept the theory of mind and intellect of parents as sole factor of birth then the four categories of species [yonis- jarayuja (born out of amnion), andaja (born out of egg), swedaja (born out of sweat) & udabhija (born by breaking open the earth)] will not be possible. [11]
विद्यात् स्वाभाविकं षण्णां धातूनां यत् स्वलक्षणम्|
विद्यात् स्वाभाविकं षण्णां धातूनां यत् स्वलक्षणम्|
संयोगे च वियोगे च तेषां कर्मैव कारणम्||१२||
संयोगे च वियोगे च तेषां कर्मैव कारणम्||१२||
vidyāt svābhāvikaṁ ṣaṇṇāṁ dhātūnāṁ yat svalakṣaṇam|
saṁyōgē ca viyōgē ca tēṣāṁ karmaiva kāraṇam||12||
saṁyōgē ca viyōgē ca tēṣāṁ karmaiva kāraṇam||12||
vidyAt svAbhAvikaM ShaNNAM dhAtUnAM yat svalakShaNam|
vidyAt svAbhAvikaM ShaNNAM dhAtUnAM yat svalakShaNam|
saMyoge ca viyoge ca teShAM karmaiva kAraNam||12||
saMyoge ca viyoge ca teShAM karmaiva kAraNam||12||
The natural theory of birth is that the six dhatus [five basic elements- prithvi, aap, tejas, vayu, akasha and the atman (soul)] possess specific qualities, and that the combination and separation of these basic elements, conditioned by the actions of the atman, determines the qualities of the individual at birth. [12]
The natural theory of birth is that the six dhatus [five basic elements- prithvi, aap, tejas, vayu, akasha and the atman (soul)] possess specific qualities, and that the combination and separation of these basic elements, conditioned by the actions of the atman, determines the qualities of the individual at birth. [12]
Views regarding paranirmana (soul as the Creator of the Universe):
==== Views regarding paranirmana (soul as the Creator of the Universe) ====
अनादेश्चेतनाधातोर्नेष्यते परनिर्मितिः|
अनादेश्चेतनाधातोर्नेष्यते परनिर्मितिः|
पर आत्मा स चेद्धेतुरिष्टोऽस्तु परनिर्मितिः||१३||
पर आत्मा स चेद्धेतुरिष्टोऽस्तु परनिर्मितिः||१३||
anādēścētanādhātōrnēṣyatē paranirmitiḥ|
anādēścētanādhātōrnēṣyatē paranirmitiḥ|
para ātmā sa cēddhēturiṣṭō'stu paranirmitiḥ||13||
para ātmā sa cēddhēturiṣṭō'stu paranirmitiḥ||13||
anAdeshcetanAdhAtorneShyate paranirmitiH|
para AtmA sa ceddheturiShTo~astu paranirmitiH||13||
para AtmA sa ceddheturiShTo~astu paranirmitiH||13||
Consciousness is without any beginning or end, and being eternal it cannot be created by any other thing. Creation by something else refers to the creation of the body by the absolute atman (the supreme consciousness or the supreme soul), and is an acceptable view for the proponents of the theory of reincarnation. [13]
Consciousness is without any beginning or end, and being eternal it cannot be created by any other thing. Creation by something else refers to the creation of the body by the absolute atman (the supreme consciousness or the supreme soul), and is an acceptable view for the proponents of the theory of reincarnation. [13]
‘Yadruchha’ or free will (power which is responsible for sudden occurrence of events in universe):
==== ‘Yadruchha’ or free will (power which is responsible for sudden occurrence of events in universe) ====
न परीक्षा न परीक्ष्यं न कर्ता कारणं न च|
न परीक्षा न परीक्ष्यं न कर्ता कारणं न च|
न देवा नर्षयः सिद्धाः कर्म कर्मफलं न च||१४||
न देवा नर्षयः सिद्धाः कर्म कर्मफलं न च||१४||
नास्तिकस्यास्ति नैवात्मा यदृच्छोपहतात्मनः|
नास्तिकस्यास्ति नैवात्मा यदृच्छोपहतात्मनः|
पातकेभ्यः परं चैतत् पातकं नास्तिकग्रहः||१५||
पातकेभ्यः परं चैतत् पातकं नास्तिकग्रहः||१५||
na parīkṣā na parīkṣyaṁ na kartā kāraṇaṁ na ca|
na parīkṣā na parīkṣyaṁ na kartā kāraṇaṁ na ca|
na dēvā narṣayaḥ siddhāḥ karma karmaphalaṁ na ca||14||
na dēvā narṣayaḥ siddhāḥ karma karmaphalaṁ na ca||14||
nāstikasyāsti naivātmā yadr̥cchōpahatātmanaḥ|
nāstikasyāsti naivātmā yadr̥cchōpahatātmanaḥ|
pātakēbhyaḥ paraṁ caitat pātakaṁ nāstikagrahaḥ||15||
pātakēbhyaḥ paraṁ caitat pātakaṁ nāstikagrahaḥ||15||
na parIkShA na parIkShyaM na kartA kAraNaM na ca|
na devA narShayaH siddhAH karma karmaphalaM na ca||14||
na devA narShayaH siddhAH karma karmaphalaM na ca||14||
nAstikasyAsti naivAtmA yadRucchopahatAtmanaH|
nAstikasyAsti naivAtmA yadRucchopahatAtmanaH|
pAtakebhyaH paraM caitat pAtakaM nAstikagrahaH||15||
pAtakebhyaH paraM caitat pAtakaM nAstikagrahaH||15||
Those who are atheists or nihilists do not believe in the theory of creation. As per this view, there is no existence of soul and no examination is warranted to prove its existence. They do not believe that there is any doer or divine cause for the existence of anything. For these people, there is no existence of God, sages, siddhas, and therefore, they do not believe in concepts such as karma (action) and karmaphala (results of the action). Thus, nihilism constitutes the worst sin in this world. [14-15]
Those who are atheists or nihilists do not believe in the theory of creation. As per this view, there is no existence of soul and no examination is warranted to prove its existence. They do not believe that there is any doer or divine cause for the existence of anything. For these people, there is no existence of God, sages, siddhas, and therefore, they do not believe in concepts such as karma (action) and karmaphala (results of the action). Thus, nihilism constitutes the worst sin in this world. [14-15]
तस्मान्मतिं विमुच्यैताममार्गप्रसृतां बुधः|
तस्मान्मतिं विमुच्यैताममार्गप्रसृतां बुधः|
सतां बुद्धिप्रदीपेन पश्येत्सर्वं यथातथम्||१६||
सतां बुद्धिप्रदीपेन पश्येत्सर्वं यथातथम्||१६||
tasmānmatiṁ vimucyaitāmamārgaprasr̥tāṁ budhaḥ|
tasmānmatiṁ vimucyaitāmamārgaprasr̥tāṁ budhaḥ|
satāṁ buddhipradīpēna paśyētsarvaṁ yathātatham||16||
satāṁ buddhipradīpēna paśyētsarvaṁ yathātatham||16||
tasmAnmatiM vimucyaitAmamArgaprasRutAM budhaH|
satAM buddhipradIpena pashyetsarvaM yathAtatham||16||
satAM buddhipradIpena pashyetsarvaM yathAtatham||16||
An intelligent person should get rid of such nihilistic thoughts and should see the world through the light of the lamp of wisdom shown by wise men. [16]
An intelligent person should get rid of such nihilistic thoughts and should see the world through the light of the lamp of wisdom shown by wise men. [16]
Four fold examination:
==== Four fold examination ====
द्विविधमेव खलु सर्वं सच्चासच्च; तस्य चतुर्विधा परीक्षा- आप्तोपदेशः, प्रत्यक्षम्, अनुमानं, युक्तिश्चेति||१७||
द्विविधमेव खलु सर्वं सच्चासच्च; तस्य चतुर्विधा परीक्षा- आप्तोपदेशः, प्रत्यक्षम्, अनुमानं, युक्तिश्चेति||१७||
dvividhamēva khalu sarvaṁ saccāsacca; tasya caturvidhā parīkṣā- āptōpadēśaḥ, pratyakṣam, anumānaṁ,yuktiścēti||17||
dvividhamēva khalu sarvaṁ saccāsacca; tasya caturvidhā parīkṣā- āptōpadēśaḥ, pratyakṣam, anumānaṁ,yuktiścēti||17||
dvividhameva khalu sarvaM saccAsacca; tasya caturvidhA parIkShA- AptopadeshaH, pratyakSham,anumAnaM, yuktishceti||17||
All the worldly objects can be divided into two categories, truth (or existence) and false (or non-existence). There are four methods of examination- scriptures or texts (words of persons with superior intellect, or sages), direct perception (direct observance), inference and reasoning. [17]
All the worldly objects can be divided into two categories, truth (or existence) and false (or non-existence). There are four methods of examination- scriptures or texts (words of persons with superior intellect, or sages), direct perception (direct observance), inference and reasoning. [17]
Authoritative sages;
==== Authoritative sages ====
आप्तास्तावत्-
आप्तास्तावत्-
रजस्तमोभ्यां निर्मुक्तास्तपोज्ञानबलेन ये|
रजस्तमोभ्यां निर्मुक्तास्तपोज्ञानबलेन ये|
येषां त्रिकालममलं ज्ञानमव्याहतं सदा||१८||
येषां त्रिकालममलं ज्ञानमव्याहतं सदा||१८||
आप्ताः शिष्टा विबुद्धास्ते तेषां वाक्यमसंशयम्|
आप्ताः शिष्टा विबुद्धास्ते तेषां वाक्यमसंशयम्|
सत्यं, वक्ष्यन्ति ते कस्मादसत्यं नीरजस्तमाः ||१९||
सत्यं, वक्ष्यन्ति ते कस्मादसत्यं नीरजस्तमाः ||१९||
āptāstāvat-
āptāstāvat-
rajastamōbhyāṁ nirmuktāstapōjñānabalēna yē|
rajastamōbhyāṁ nirmuktāstapōjñānabalēna yē|
yēṣāṁ trikālamamalaṁ jñānamavyāhataṁ sadā||18||
yēṣāṁ trikālamamalaṁ jñānamavyāhataṁ sadā||18||
āptāḥ śiṣṭā vibuddhāstē tēṣāṁ vākyamasaṁśayam|
āptāḥ śiṣṭā vibuddhāstē tēṣāṁ vākyamasaṁśayam|
satyaṁ, vakṣyanti tē kasmādasatyaṁ nīrajastamāḥ ||19||
satyaṁ, vakṣyanti tē kasmādasatyaṁ nīrajastamāḥ ||19||
AptAstAvat-
rajastamobhyAM nirmuktAstapoj~jAnabalena ye|
rajastamobhyAM nirmuktAstapoj~jAnabalena ye|
yeShAM trikAlamamalaM j~jAnamavyAhataM sadA||18||
yeShAM trikAlamamalaM j~jAnamavyAhataM sadA||18||
AptAH shiShTA vibuddhAste teShAM vAkyamasaMshayam|
AptAH shiShTA vibuddhAste teShAM vAkyamasaMshayam|
satyaM, vakShyanti te kasmAdasatyaM nIrajastamAH ||19||
satyaM, vakShyanti te kasmAdasatyaM nIrajastamAH ||19||
Those who are enlightened and knowledgeable are absolutely free from rajas and tamas (psychological doshas). By virtue of this, they possess knowledge of trikala (past, present and future) and are known as authorities (aptas). They are also known as the wise and the enlightened (vibuddha) persons. Their words are considered absolute truth without any doubt. As they are free from rajas and tamas, how could they tell lie? [18-19]
Those who are enlightened and knowledgeable are absolutely free from rajas and tamas (psychological doshas). By virtue of this, they possess knowledge of trikala (past, present and future) and are known as authorities (aptas). They are also known as the wise and the enlightened (vibuddha) persons. Their words are considered absolute truth without any doubt. As they are free from rajas and tamas, how could they tell lie? [18-19]
Knowledge by direct perception:
==== Knowledge by direct perception ====
आत्मेन्द्रियमनोर्थानां सन्निकर्षात् प्रवर्तते|
आत्मेन्द्रियमनोर्थानां सन्निकर्षात् प्रवर्तते|
व्यक्ता तदात्वे या बुद्धिः प्रत्यक्षं स निरुच्यते||२०||
व्यक्ता तदात्वे या बुद्धिः प्रत्यक्षं स निरुच्यते||२०||
ātmēndriyamanōrthānāṁ sannikarṣāt pravartatē|
vyaktā tadātvē yā buddhiḥ pratyakṣaṁ sa nirucyatē||20||
vyaktā tadātvē yā buddhiḥ pratyakṣaṁ sa nirucyatē||20||
AtmendriyamanorthAnAM sannikarShAt pravartate|
AtmendriyamanorthAnAM sannikarShAt pravartate|
vyaktA tadAtve yA buddhiH pratyakShaM sa nirucyate||20||
vyaktA tadAtve yA buddhiH pratyakShaM sa nirucyate||20||
Knowledge gained by the proximity of soul, sense faculties, mind with the object of study or observation is known as perception or direct observation (pratyaksha). [20]
Knowledge gained by the proximity of soul, sense faculties, mind with the object of study or observation is known as perception or direct observation (pratyaksha). [20]
Anumana [inference]:
==== Anumana [inference] ====
प्रत्यक्षपूर्वं त्रिविधं त्रिकालं चानुमीयते|
प्रत्यक्षपूर्वं त्रिविधं त्रिकालं चानुमीयते|
वह्निर्निगूढो धूमेन मैथुनं गर्भदर्शनात्||२१||
वह्निर्निगूढो धूमेन मैथुनं गर्भदर्शनात्||२१||
एवं व्यवस्यन्त्यतीतं बीजात् फलमनागतम्|
एवं व्यवस्यन्त्यतीतं बीजात् फलमनागतम्|
दृष्ट्वा बीजात् फलं जातमिहैव सदृशं बुधाः||२२||
दृष्ट्वा बीजात् फलं जातमिहैव सदृशं बुधाः||२२||
pratyakṣapūrvaṁ trividhaṁ trikālaṁ cānumīyatē|
vahnirnigūḍhō dhūmēna maithunaṁ garbhadarśanāt||21||
vahnirnigūḍhō dhūmēna maithunaṁ garbhadarśanāt||21||
ēvaṁ vyavasyantyatītaṁ bījāt phalamanāgatam|
ēvaṁ vyavasyantyatītaṁ bījāt phalamanāgatam|
dr̥ṣṭvā bījāt phalaṁ jātamihaiva sadr̥śaṁ budhāḥ||22||
dr̥ṣṭvā bījāt phalaṁ jātamihaiva sadr̥śaṁ budhāḥ||22||
pratyakShapUrvaM trividhaM trikAlaM cAnumIyate|
vahnirnigUDho dhUmena maithunaM garbhadarshanAt||21||
vahnirnigUDho dhUmena maithunaM garbhadarshanAt||21||
evaM vyavasyantyatItaM bIjAt phalamanAgatam|
evaM vyavasyantyatItaM bIjAt phalamanAgatam|
dRuShTvA bIjAt phalaM jAtamihaiva sadRushaM budhAH||22||
dRuShTvA bIjAt phalaM jAtamihaiva sadRushaM budhAH||22||
Inference is preceded by perception and is of three types- past, present and future. For example: fire is inferred from the coming smoke and sexual intercourse from pregnancy - these are inferences drawn from the present and the past respectively. By looking at a seed, one can infer about the species or genus of the plant or tree and the kind of fruits it would bear. This inference is drawn on the basis of repeated, empirical observation of the plant’s (or tree’s) lifecycle and is an example of inferring (or predicting) the future. [21-22]
Inference is preceded by perception and is of three types- past, present and future. For example: fire is inferred from the coming smoke and sexual intercourse from pregnancy - these are inferences drawn from the present and the past respectively. By looking at a seed, one can infer about the species or genus of the plant or tree and the kind of fruits it would bear. This inference is drawn on the basis of repeated, empirical observation of the plant’s (or tree’s) lifecycle and is an example of inferring (or predicting) the future. [21-22]
==== Yukti [reasoning] ====
जलकर्षणबीजर्तुसंयोगात् सस्यसम्भवः|
जलकर्षणबीजर्तुसंयोगात् सस्यसम्भवः|
युक्तिः षड्धातुसंयोगाद्गर्भाणां सम्भवस्तथा||२३||
युक्तिः षड्धातुसंयोगाद्गर्भाणां सम्भवस्तथा||२३||
मथ्यमन्थन(क)मन्थानसंयोगादग्निसम्भवः|
मथ्यमन्थन(क)मन्थानसंयोगादग्निसम्भवः|
युक्तियुक्ता चतुष्पादसम्पद्व्याधिनिबर्हणी||२४||
युक्तियुक्ता चतुष्पादसम्पद्व्याधिनिबर्हणी||२४||
jalakarṣaṇabījartusaṁyōgāt sasyasambhavaḥ|
jalakarṣaṇabījartusaṁyōgāt sasyasambhavaḥ|
yuktiḥ ṣaḍdhātusaṁyōgādgarbhāṇāṁ sambhavastathā||23||
yuktiḥ ṣaḍdhātusaṁyōgādgarbhāṇāṁ sambhavastathā||23||
mathyamanthana(ka)manthānasaṁyōgādagnisambhavaḥ|
mathyamanthana(ka)manthānasaṁyōgādagnisambhavaḥ|
yuktiyuktā catuṣpādasampadvyādhinibarhaṇī||24||
yuktiyuktā catuṣpādasampadvyādhinibarhaṇī||24||
jalakarShaNabIjartusaMyogAt sasyasambhavaH|
yuktiH ShaDdhAtusaMyogAdgarbhANAM sambhavastathA||23||
yuktiH ShaDdhAtusaMyogAdgarbhANAM sambhavastathA||23||
mathyamanthana(ka)manthAnasaMyogAdagnisambhavaH|
mathyamanthana(ka)manthAnasaMyogAdagnisambhavaH|
yuktiyuktA catuShpAdasampadvyAdhinibarhaNI||24||
yuktiyuktA catuShpAdasampadvyAdhinibarhaNI||24||
Water, ploughed land piece, seeds and the season in which particular seeds are sown, when combined togethe, result in a crop. Similarly, combination of six factors (pancha mahabhuta & atma) is responsible for formation of a fetus in the uterus. Fire is produced by lower-fire-drill, upper-fire drill and the act of drilling or churning done by a person. In a similar manner, the treatment of disease is possible by applying the fourfold therapeutics measures (The vaidya, medicines, paramedical staff & patient). [23-24]
Water, ploughed land piece, seeds and the season in which particular seeds are sown, when combined togethe, result in a crop. Similarly, combination of six factors (pancha mahabhuta & atma) is responsible for formation of a fetus in the uterus. Fire is produced by lower-fire-drill, upper-fire drill and the act of drilling or churning done by a person. In a similar manner, the treatment of disease is possible by applying the fourfold therapeutics measures (The vaidya, medicines, paramedical staff & patient). [23-24]
बुद्धिः पश्यति या भावान् बहुकारणयोगजान्|
बुद्धिः पश्यति या भावान् बहुकारणयोगजान्|
युक्तिस्त्रिकाला सा ज्ञेया त्रिवर्गः साध्यते यया||२५||
युक्तिस्त्रिकाला सा ज्ञेया त्रिवर्गः साध्यते यया||२५||
buddhiḥ paśyati yā bhāvān bahukāraṇayōgajān|
yuktistrikālā sā jñēyā trivargaḥ sādhyatē yayā||25||
yuktistrikālā sā jñēyā trivargaḥ sādhyatē yayā||25||
buddhiH pashyati yA bhAvAn bahukAraNayogajAn|
buddhiH pashyati yA bhAvAn bahukAraNayogajAn|
yuktistrikAlA sA j~jeyA trivargaH sAdhyate yayA||25||
yuktistrikAlA sA j~jeyA trivargaH sAdhyate yayA||25||
The intellect perceives things by combination of multiple factors, valid for past, present and future is termed as yukti (reasoning). This is helpful in fulfilling three basic objects of human life (dharma i.e. duties, wealth, desire). [25]
The intellect perceives things by combination of multiple factors, valid for past, present and future is termed as yukti (reasoning). This is helpful in fulfilling three basic objects of human life (dharma i.e. duties, wealth, desire). [25]
==== Summary of four fold examination ====
एषा परीक्षा नास्त्यन्या यया सर्वं परीक्ष्यते|
एषा परीक्षा नास्त्यन्या यया सर्वं परीक्ष्यते|
परीक्ष्यं सदसच्चैवं तया चास्ति पुनर्भवः||२६||
परीक्ष्यं सदसच्चैवं तया चास्ति पुनर्भवः||२६||
ēṣā parīkṣā nāstyanyā yayā sarvaṁ parīkṣyatē|
ēṣā parīkṣā nāstyanyā yayā sarvaṁ parīkṣyatē|
parīkṣyaṁ sadasaccaivaṁ tayā cāsti punarbhavaḥ||26||
parīkṣyaṁ sadasaccaivaṁ tayā cāsti punarbhavaḥ||26||
eShA parIkShA nAstyanyA yayA sarvaM parIkShyate|
parIkShyaM sadasaccaivaM tayA cAsti punarbhavaH||26||
parIkShyaM sadasaccaivaM tayA cAsti punarbhavaH||26||
तत्राप्तागमस्तावद्वेदः , यश्चान्योऽपि कश्चिद्वेदार्थादविपरीतः परीक्षकैः प्रणीतः शिष्टानुमतो लोकानुग्रहप्रवृत्तःशास्त्रवादः, स चाऽऽप्तागमः; आप्तागमादुपलभ्यतेदानतपोयज्ञसत्याहिंसाब्रह्मचर्याण्यभ्युदयनिःश्रेयसकराणीति||२७||
This is how the four fold examination helps in establishing the existence and non-existence of things. This examination can prove the theory of rebirth. [26]
तत्राप्तागमस्तावद्वेदः, यश्चान्योऽपि कश्चिद्वेदार्थादविपरीतः परीक्षकैः प्रणीतः शिष्टानुमतो लोकानुग्रहप्रवृत्तःशास्त्रवादः, स चाऽऽप्तागमः; आप्तागमादुपलभ्यतेदानतपोयज्ञसत्याहिंसाब्रह्मचर्याण्यभ्युदयनिःश्रेयसकराणीति||२७||
tatrāptāgamastāvadvēdaḥ [1] , yaścānyō'pi kaścidvēdārthādaviparītaḥ parīkṣakaiḥ praṇītaḥ śiṣṭānumatōlōkānugrahapravr̥ttaḥ śāstravādaḥ, sa cā''ptāgamaḥ;āptāgamādupalabhyatēdānatapōyajñasatyāhiṁsābrahmacaryāṇyabhyudayaniḥśrēyasakarāṇīti||27||
tatrAptAgamastAvadvedaH [1] , yashcAnyo~api kashcidvedArthAdaviparItaH parIkShakaiH praNItaHshiShTAnumato lokAnugrahapravRuttaH shAstravAdaH, sa cA~a~aptAgamaH;AptAgamAdupalabhyatedAnatapoyaj~jasatyAhiMsAbrahmacaryANyabhyudayaniHshreyasakarANIti||27||
Scriptural testimony are the Vedas or other scripts which agree with the Vedas, other scripts do not oppose the theories of Vedas rather support them. They are composed by the help of four fold examinations, enunciated by the experts, approved by the trustworthy persons and having the capability of bringing happiness to the world. These scriptural sources of knowledge are the words of the authorities. This goal of scriptures can be fulfilled by donation, penance, performing rituals (offerings to sacred fire), truthfulness, nonviolence and bramacharya (control of senses/ celibecy) by doing these ones upliftment and liberation is possible. [27]
Scriptural testimony are the Vedas or other scripts which agree with the Vedas, other scripts do not oppose the theories of Vedas rather support them. They are composed by the help of four fold examinations, enunciated by the experts, approved by the trustworthy persons and having the capability of bringing happiness to the world. These scriptural sources of knowledge are the words of the authorities. This goal of scriptures can be fulfilled by donation, penance, performing rituals (offerings to sacred fire), truthfulness, nonviolence and bramacharya (control of senses/ celibecy) by doing these ones upliftment and liberation is possible. [27]
न चानतिवृत्तसत्त्वदोषाणामदोषैरपुनर्भवो धर्मद्वारेषूपदिश्यते||२८||
न चानतिवृत्तसत्त्वदोषाणामदोषैरपुनर्भवो धर्मद्वारेषूपदिश्यते||२८||
na cānativr̥ttasattvadōṣāṇāmadōṣairapunarbhavō dharmadvārēṣūpadiśyatē||28||
na cānativr̥ttasattvadōṣāṇāmadōṣairapunarbhavō dharmadvārēṣūpadiśyatē||28||
na cAnativRuttasattvadoShANAmadoShairapunarbhavo dharmadvAreShUpadishyate||28||
na cAnativRuttasattvadoShANAmadoShairapunarbhavo dharmadvAreShUpadishyate||28||
Persons those who have not been able to free themselves from rajas and tamas (psychological doshas), for them advice given by the learned sages in religious literatures is that they cannot attain salvation. [28]
Persons those who have not been able to free themselves from rajas and tamas (psychological doshas), for them advice given by the learned sages in religious literatures is that they cannot attain salvation. [28]
धर्मद्वारावहितैश्च व्यपगतभयरागद्वेषलोभमोहमानैर्ब्रह्मपरैराप्तैः कर्मविद्भिरनुपहतसत्त्वबुद्धिप्रचारैः पूर्वैःपूर्वतरैर्महर्षिभिर्दिव्यचक्षुभिर्दृष्ट्वोपदिष्टः पुनर्भव इति व्यवस्येदेवम् ||२९||
धर्मद्वारावहितैश्च व्यपगतभयरागद्वेषलोभमोहमानैर्ब्रह्मपरैराप्तैः कर्मविद्भिरनुपहतसत्त्वबुद्धिप्रचारैः पूर्वैःपूर्वतरैर्महर्षिभिर्दिव्यचक्षुभिर्दृष्ट्वोपदिष्टः पुनर्भव इति व्यवस्येदेवम् ||२९||
dharmadvārāvahitaiśca vyapagatabhayarāgadvēṣalōbhamōhamānairbrahmaparairāptaiḥkarmavidbhiranupahatasattvabuddhipracāraiḥ pūrvaiḥpūrvatarairmaharṣibhirdivyacakṣubhirdr̥ṣṭvōpadiṣṭaḥ punarbhava iti vyavasyēdēvam ||29||
dharmadvArAvahitaishca vyapagatabhayarAgadveShalobhamohamAnairbrahmaparairAptaiHkarmavidbhiranupahatasattvabuddhipracAraiH pUrvaiHpUrvatarairmaharShibhirdivyacakShubhirdRuShTvopadiShTaH punarbhava iti vyavasyedevam ||29||
The people who follow the path of dharma (eternal duty), they are devoid of fear, attachment, hatred, greed, confusion, vanity and all their mental defects are vanished, they have great knowledge. Their mind and intellect are functioning forever, such ancient and most ancient sages with their divine sight after careful observation has enunciated the theory of rebirth. Everyone should think over this and there should be no doubt. [29]
The people who follow the path of dharma (eternal duty), they are devoid of fear, attachment, hatred, greed, confusion, vanity and all their mental defects are vanished, they have great knowledge. Their mind and intellect are functioning forever, such ancient and most ancient sages with their divine sight after careful observation has enunciated the theory of rebirth. Everyone should think over this and there should be no doubt. [29]
प्रत्यक्षमपि चोपलभ्यते- मातापित्रोर्विसदृशान्यपत्यानि, तुल्यसम्भवानां वर्णस्वराकृतिसत्त्वबुद्धिभाग्यविशेषाः,प्रवरावरकुलजन्म, दास्यैश्वर्यं, सुखासुखमायुः, आयुषो वैषम्यम्, इह कृतस्यावाप्तिः, अशिक्षितानां चरुदितस्तनपानहासत्रासादीनां प्रवृत्तिः, लक्षणोत्पत्तिः, कर्मसादृश्ये फलविशेषः, मेधा क्वचित् क्वचित् कर्मण्यमेधा,जातिस्मरणम्- इहागमनमितश्च्युतानामिति , समदर्शने प्रियाप्रियत्वम्||३०||
प्रत्यक्षमपि चोपलभ्यते- मातापित्रोर्विसदृशान्यपत्यानि, तुल्यसम्भवानां वर्णस्वराकृतिसत्त्वबुद्धिभाग्यविशेषाः,प्रवरावरकुलजन्म, दास्यैश्वर्यं, सुखासुखमायुः, आयुषो वैषम्यम्, इह कृतस्यावाप्तिः, अशिक्षितानां चरुदितस्तनपानहासत्रासादीनां प्रवृत्तिः, लक्षणोत्पत्तिः, कर्मसादृश्ये फलविशेषः, मेधा क्वचित् क्वचित् कर्मण्यमेधा,जातिस्मरणम्- इहागमनमितश्च्युतानामिति , समदर्शने प्रियाप्रियत्वम्||३०||
pratyakṣamapi cōpalabhyatē- mātāpitrōrvisadr̥śānyapatyāni, tulyasambhavānāṁvarṇasvarākr̥tisattvabuddhibhāgyaviśēṣāḥ, pravarāvarakulajanma, dāsyaiśvaryaṁ, sukhāsukhamāyuḥ,āyuṣō vaiṣamyam, iha kr̥tasyāvāptiḥ, aśikṣitānāṁ ca ruditastanapānahāsatrāsādīnāṁ pravr̥ttiḥ,lakṣaṇōtpattiḥ, karmasādr̥śyē phalaviśēṣaḥ, mēdhā kvacit kvacit karmaṇyamēdhā, jātismaraṇam-ihāgamanamitaścyutānāmiti , samadarśanē priyāpriyatvam||30||
pratyakṣamapi cōpalabhyatē- mātāpitrōrvisadr̥śānyapatyāni, tulyasambhavānāṁvarṇasvarākr̥tisattvabuddhibhāgyaviśēṣāḥ, pravarāvarakulajanma, dāsyaiśvaryaṁ, sukhāsukhamāyuḥ,āyuṣō vaiṣamyam, iha kr̥tasyāvāptiḥ, aśikṣitānāṁ ca ruditastanapānahāsatrāsādīnāṁ pravr̥ttiḥ,lakṣaṇōtpattiḥ, karmasādr̥śyē phalaviśēṣaḥ, mēdhā kvacit kvacit karmaṇyamēdhā, jātismaraṇam-ihāgamanamitaścyutānāmiti , samadarśanē priyāpriyatvam||30||
pratyakShamapi copalabhyate- mAtApitrorvisadRushAnyapatyAni, tulyasambhavAnAMvarNasvarAkRutisattvabuddhibhAgyavisheShAH, pravarAvarakulajanma, dAsyaishvaryaM,sukhAsukhamAyuH, AyuSho vaiShamyam, iha kRutasyAvAptiH, ashikShitAnAM caruditastanapAnahAsatrAsAdInAM pravRuttiH, lakShaNotpattiH, karmasAdRushye phalavisheShaH,medhA kvacit kvacit karmaNyamedhA, jAtismaraNam- ihAgamanamitashcyutAnAmiti , samadarshanepriyApriyatvam||30||
pratyakShamapi copalabhyate- mAtApitrorvisadRushAnyapatyAni, tulyasambhavAnAMvarNasvarAkRutisattvabuddhibhAgyavisheShAH, pravarAvarakulajanma, dAsyaishvaryaM,sukhAsukhamAyuH, AyuSho vaiShamyam, iha kRutasyAvAptiH, ashikShitAnAM caruditastanapAnahAsatrAsAdInAM pravRuttiH, lakShaNotpattiH, karmasAdRushye phalavisheShaH,medhA kvacit kvacit karmaNyamedhA, jAtismaraNam- ihAgamanamitashcyutAnAmiti , samadarshanepriyApriyatvam||30||
Observation proves theory of rebirth: To establish the theory of rebirth observation may be helpful, for example dissimilar children born to their parents, parents may be same but their children differ in various manners like complexion, voice, structure, mind, intellect and fate. Birth in high class or lower class, slavery or lordship, happy or miserable life, difference in lifespan, getting different result of the deeds done in this life, without any training actions like crying, sucking breast, laughing, fear etc. (in new born), appearance of signs over body indicating good or bad fortune, actions being the same results are different, preservation of memory sometimes memory loss, memory of previous life in some persons, appearance being the same but some have liking some have disliking for the same things, all these prove the theory of rebirth. [30]
Observation proves theory of rebirth: To establish the theory of rebirth observation may be helpful, for example dissimilar children born to their parents, parents may be same but their children differ in various manners like complexion, voice, structure, mind, intellect and fate. Birth in high class or lower class, slavery or lordship, happy or miserable life, difference in lifespan, getting different result of the deeds done in this life, without any training actions like crying, sucking breast, laughing, fear etc. (in new born), appearance of signs over body indicating good or bad fortune, actions being the same results are different, preservation of memory sometimes memory loss, memory of previous life in some persons, appearance being the same but some have liking some have disliking for the same things, all these prove the theory of rebirth. [30]
अत एवानुमीयते- यत्- स्वकृतमपरिहार्यमविनाशि पौर्वदेहिकं दैवसञ्ज्ञकमानुबन्धिकं कर्म, तस्यैतत् फलम्;इतश्चान्यद्भविष्यतीति; फलद्बीजमनुमीयते, फलं च बीजात्||३१||
अत एवानुमीयते- यत्- स्वकृतमपरिहार्यमविनाशि पौर्वदेहिकं दैवसञ्ज्ञकमानुबन्धिकं कर्म, तस्यैतत् फलम्;इतश्चान्यद्भविष्यतीति; फलद्बीजमनुमीयते, फलं च बीजात्||३१||
ata ēvānumīyatē- yat- svakr̥tamaparihāryamavināśi paurvadēhikaṁ daivasañjñakamānubandhikaṁkarma, tasyaitat phalam; itaścānyadbhaviṣyatīti; phaladbījamanumīyatē, phalaṁ ca bījāt||31||
ata ēvānumīyatē- yat- svakr̥tamaparihāryamavināśi paurvadēhikaṁ daivasañjñakamānubandhikaṁkarma, tasyaitat phalam; itaścānyadbhaviṣyatīti; phaladbījamanumīyatē, phalaṁ ca bījāt||31||
ata evAnumIyate- yat- svakRutamaparihAryamavinAshi paurvadehikaM daivasa~jj~jakamAnubandhikaMkarma, tasyaitat phalam; itashcAnyadbhaviShyatIti; phaladbIjamanumIyate, phalaM ca bIjAt||31||
Inference supporting rebirth theory: Inference can be drawn that the action done in previous life is unavoidable, eternal and have continuity is known as fate. The results of which are enjoyable in this life and the actions done in this life will bring its results in next life. As seed comes from fruit and fruit from seed, this process is going on forever. [31]
Inference supporting rebirth theory: Inference can be drawn that the action done in previous life is unavoidable, eternal and have continuity is known as fate. The results of which are enjoyable in this life and the actions done in this life will bring its results in next life. As seed comes from fruit and fruit from seed, this process is going on forever. [31]
युक्तिश्चैषा- षड्धातुसमुदयाद्गर्भजन्म, कर्तृकरणसंयोगात् क्रिया; कृतस्य कर्मणः फलं नाकृतस्य, नाङ्कुरोत्पत्तिरबीजात्;कर्मसदृशं फलं, नान्यस्माद्बीजादन्यस्योत्पत्तिः; इति युक्तिः||३२||
युक्तिश्चैषा- षड्धातुसमुदयाद्गर्भजन्म, कर्तृकरणसंयोगात् क्रिया; कृतस्य कर्मणः फलं नाकृतस्य, नाङ्कुरोत्पत्तिरबीजात्;कर्मसदृशं फलं, नान्यस्माद्बीजादन्यस्योत्पत्तिः; इति युक्तिः||३२||
yuktiścaiṣā- ṣaḍdhātusamudayādgarbhajanma, kartr̥karaṇasaṁyōgāt kriyā; kr̥tasya karmaṇaḥ phalaṁnākr̥tasya, nāṅkurōtpattirabījāt; karmasadr̥śaṁ phalaṁ, nānyasmādbījādanyasyōtpattiḥ; iti yuktiḥ||32||
yuktiścaiṣā- ṣaḍdhātusamudayādgarbhajanma, kartr̥karaṇasaṁyōgāt kriyā; kr̥tasya karmaṇaḥ phalaṁnākr̥tasya, nāṅkurōtpattirabījāt; karmasadr̥śaṁ phalaṁ, nānyasmādbījādanyasyōtpattiḥ; iti yuktiḥ||32||
yuktishcaiShA- ShaDdhAtusamudayAdgarbhajanma, kartRukaraNasaMyogAt kriyA; kRutasya karmaNaHphalaM nAkRutasya, nA~gkurotpattirabIjAt; karmasadRushaM phalaM, nAnyasmAdbIjAdanyasyotpattiH; itiyuktiH||32||
yuktishcaiShA- ShaDdhAtusamudayAdgarbhajanma, kartRukaraNasaMyogAt kriyA; kRutasya karmaNaHphalaM nAkRutasya, nA~gkurotpattirabIjAt; karmasadRushaM phalaM, nAnyasmAdbIjAdanyasyotpattiH; itiyuktiH||32||
Reasoning supporting rebirth: the garbha (embryo) is formed by the combination of six dhatus (pancha mahabhutas and atman). Doer and the instrument when do come together results in manifestation of action. The results which we get are because of the actions done, no results if no action done. The germination occurs because of seed, the result always corresponds to the action, and seed cannot bring out heterogeneous product. This is reasoning. [32]
Reasoning supporting rebirth: the garbha (embryo) is formed by the combination of six dhatus (pancha mahabhutas and atman). Doer and the instrument when do come together results in manifestation of action. The results which we get are because of the actions done, no results if no action done. The germination occurs because of seed, the result always corresponds to the action, and seed cannot bring out heterogeneous product. This is reasoning. [32]
एवं प्रमाणैश्चतुर्भिरुपदिष्टे पुनर्भवे धर्मद्वारेष्ववधीयेत; तद्यथा- गुरुशुश्रूषायामध्ययने व्रतचर्यायां दारक्रियायामपत्योत्पादनेभृत्यभरणेऽतिथिपूजायां दानेऽनभिध्यायां तपस्यनसूयायां देहवाङ्मानसे कर्मण्यक्लिष्टे देहेन्द्रियमनोर्थबुद्ध्यात्मपरीक्षायांमनःसमाधाविति; यानि चान्यान्यप्येवंविधानि कर्माणि सतामविगर्हितानि स्वर्ग्याणि वृत्तिपुष्टिकराणि विद्यात्तान्यारभेतकर्तुं; तथा कुर्वन्निह चैव यशो लभते प्रेत्य च स्वर्गम्|
एवं प्रमाणैश्चतुर्भिरुपदिष्टे पुनर्भवे धर्मद्वारेष्ववधीयेत; तद्यथा- गुरुशुश्रूषायामध्ययने व्रतचर्यायां दारक्रियायामपत्योत्पादनेभृत्यभरणेऽतिथिपूजायां दानेऽनभिध्यायां तपस्यनसूयायां देहवाङ्मानसे कर्मण्यक्लिष्टे देहेन्द्रियमनोर्थबुद्ध्यात्मपरीक्षायांमनःसमाधाविति; यानि चान्यान्यप्येवंविधानि कर्माणि सतामविगर्हितानि स्वर्ग्याणि वृत्तिपुष्टिकराणि विद्यात्तान्यारभेतकर्तुं; तथा कुर्वन्निह चैव यशो लभते प्रेत्य च स्वर्गम्|
इति तृतीया परलोकैषणा व्याख्याता भवति||३३||
इति तृतीया परलोकैषणा व्याख्याता भवति||३३||
ēvaṁ pramāṇaiścaturbhirupadiṣṭē punarbhavē dharmadvārēṣvavadhīyēta; tadyathā-guruśuśrūṣāyāmadhyayanē vratacaryāyāṁ dārakriyāyāmapatyōtpādanē bhr̥tyabharaṇē'tithipūjāyāṁdānē'nabhidhyāyāṁ tapasyanasūyāyāṁ dēhavāṅmānasē karmaṇyakliṣṭēdēhēndriyamanōrthabuddhyātmaparīkṣāyāṁ manaḥsamādhāviti; yāni cānyānyapyēvaṁvidhāni karmāṇisatāmavigarhitāni svargyāṇi vr̥ttipuṣṭikarāṇi vidyāttānyārabhēta kartuṁ; tathā kurvanniha caiva yaśōlabhatē prētya ca svargam|
iti tr̥tīyā paralōkaiṣaṇā vyākhyātā bhavati||33||
iti tr̥tīyā paralōkaiṣaṇā vyākhyātā bhavati||33||
evaM pramANaishcaturbhirupadiShTe punarbhave dharmadvAreShvavadhIyeta; tadyathA-gurushushrUShAyAmadhyayane vratacaryAyAM dArakriyAyAmapatyotpAdanebhRutyabharaNe~atithipUjAyAM dAne~anabhidhyAyAM tapasyanasUyAyAM dehavA~gmAnasekarmaNyakliShTe dehendriyamanorthabuddhyAtmaparIkShAyAM manaHsamAdhAviti; yAnicAnyAnyapyevaMvidhAni karmANi satAmavigarhitAni svargyANi vRuttipuShTikarANi vidyAttAnyArabhetakartuM; tathA kurvanniha caiva yasho labhate pretya ca svargam|
evaM pramANaishcaturbhirupadiShTe punarbhave dharmadvAreShvavadhIyeta; tadyathA-gurushushrUShAyAmadhyayane vratacaryAyAM dArakriyAyAmapatyotpAdanebhRutyabharaNe~atithipUjAyAM dAne~anabhidhyAyAM tapasyanasUyAyAM dehavA~gmAnasekarmaNyakliShTe dehendriyamanorthabuddhyAtmaparIkShAyAM manaHsamAdhAviti; yAnicAnyAnyapyevaMvidhAni karmANi satAmavigarhitAni svargyANi vRuttipuShTikarANi vidyAttAnyArabhetakartuM; tathA kurvanniha caiva yasho labhate pretya ca svargam|
iti tRutIyA paralokaiShaNA vyAkhyAtA bhavati||33||
iti tRutIyA paralokaiShaNA vyAkhyAtA bhavati||33||
All the four means of knowledge (scriptures, observation, inference & reasoning) help in establishing the rebirth theory, one should concentrate mind on the path of eternal duty. Paths are to give service to the preachers/teachers/elders, studies, performing spiritual acts, marriage, producing children, maintenance of servants, giving respect to the guests, giving donations, no greed for others money, penance, avoid jealousy, performing acts which do not affect physical, verbally and mind, introspection of body, sensual faculties, mind, intellect and self and meditation are included. Similar acts recommended by virtuous persons which are conducive for doing well in life, and attainment of heaven after death, means of livelihood should be done. By doing such acts one gains fame and attains heaven after death. Thus, the third basic desire is explained. [33]
All the four means of knowledge (scriptures, observation, inference & reasoning) help in establishing the rebirth theory, one should concentrate mind on the path of eternal duty. Paths are to give service to the preachers/teachers/elders, studies, performing spiritual acts, marriage, producing children, maintenance of servants, giving respect to the guests, giving donations, no greed for others money, penance, avoid jealousy, performing acts which do not affect physical, verbally and mind, introspection of body, sensual faculties, mind, intellect and self and meditation are included. Similar acts recommended by virtuous persons which are conducive for doing well in life, and attainment of heaven after death, means of livelihood should be done. By doing such acts one gains fame and attains heaven after death. Thus, the third basic desire is explained. [33]
Important triads:
==== Important triads ====
अथ खलु त्रय उपस्तम्भाः, त्रिविधं बलं, त्रीण्यायतनानि, त्रयो रोगाः, त्रयो रोगमार्गाः, त्रिविधा भिषजः, त्रिविधमौषधमिति||३४|| atha khalu traya upastambhāḥ, trividhaṁ balaṁ, trīṇyāyatanāni, trayō rōgāḥ, trayō rōgamārgāḥ, trividhābhiṣajaḥ, trividhamauṣadhamiti||34||
अथ खलु त्रय उपस्तम्भाः, त्रिविधं बलं, त्रीण्यायतनानि, त्रयो रोगाः, त्रयो रोगमार्गाः, त्रिविधा भिषजः, त्रिविधमौषधमिति||३४|| atha khalu traya upastambhāḥ, trividhaṁ balaṁ, trīṇyāyatanāni, trayō rōgāḥ, trayō rōgamārgāḥ, trividhābhiṣajaḥ, trividhamauṣadhamiti||34||
atha khalu traya upastambhAH, trividhaM balaM, trINyAyatanAni, trayo rogAH, trayo rogamArgAH, trividhAbhiShajaH, trividhamauShadhamiti||34||
atha khalu traya upastambhAH, trividhaM balaM, trINyAyatanAni, trayo rogAH, trayo rogamArgAH, trividhAbhiShajaH, trividhamauShadhamiti||34||