Text 125

Sanskrit text, Unicode transliteration and English translation of Text 125:

उपघातलक्षणं दुह्खम् । विषाद्यनभिप्रेतविषयसान्निध्ये सत्यनिष्टोपलब्धीन्द्रियार्थसन्निकर्षाद् अधर्माद्यपेक्षाद् आत्ममनसोः सम्योगाद् यद् अमर्षोपघातदैन्यनिमित्तम् उत्पद्यते तद् दुह्खम् । अतीतेषु सर्पव्याघ्राचौरादिषु स्मृतिजम् । अनागतेषु सङ्कल्पजम् इति ॥ १२५ ॥

upaghātalakṣaṇaṃ duhkham | viṣādyanabhipretaviṣayasānnidhye satyaniṣṭopalabdhīndriyārthasannikarṣād adharmādyapekṣād ātmamanasoḥ samyogād yad amarṣopaghātadainyanimittam utpadyate tad duhkham | atīteṣu sarpavyāghrācaurādiṣu smṛtijam | anāgateṣu saṅkalpajam iti || 125 ||

Text (125): Pain is of the nature ‘harm.’ When there is proximity of such, undesirable objects as poison and the like, there bring a commingling of the object, its perception and the organ percipient of it, the contact of the soul and the mind, aided by ‘adharma,’ brings about a condition of the mind which gives rise to the feeling of anger,’ idea of ‘harm’ and a depression of spirits; and this condition of the mind is called ‘Pain.’ In regard to past objects, such as snakes, tigers and thieves, experienced on some previous occasion, the pain is due to remembrance; and with reference to future objects it is produced by reflection.

Commentary: The Nyāyakandalī of Śrīdhara.

(English rendering of Śrīdhara’s commentary called Nyāyakandalī or Nyāyakaṇḍalī from the 10th century)

‘Pain’ being the opposite of ‘Pleasure,’ the author proceeds to describe it next: Pain is of ths nature of ‘harm’ ‘Upaghāta’ is that whereby one is harmed (upahanyate)

As soon as pain appears it produces a cognition of its objective as something undesirable, and thereby ‘harms’ the soul. The author explains this further. Pain is the cause of anger etc. The rest is to be explained as in the previous section.