Text 126

Sanskrit text, Unicode transliteration and English translation of Text 126:

स्वार्थं परार्थं वाऽप्रप्तप्रार्थनेच्छा । सा चात्ममनसोः सम्योगात् सुखाद्यपेक्षात् स्मृत्यपेक्षाद् वोत्पद्यते । प्रयत्नस्मृतिधमाधर्महेतुः । कामोऽभिलाषः रागः सङ्कल्पः कारुण्यं वैराग्यम् उपधा भाव इत्येवम् आदय इच्छाभेदाः । मैथुनेच्छा कामः । अभ्यवहारेच्छाभिलाषः । पुनः पुनर्विषयानुरंजनेच्छा रागः । अनासन्नक्रियेच्छा सङ्कल्पः । स्वार्थम् अनपेक्ष्य परदुह्खप्रहाणेच्छा कारुण्यम् । दोषदर्शनाद् विषयत्यागेच्छा वैराग्यम् । परवञ्वनेच्छा उपधा । अन्तर्निगूढेच्छा भावः । चिकीर्षाजिहीर्षेत्यादिक्रियाभेदाद् इच्छाभेदा भवन्ति ॥ १२६ ॥

svārthaṃ parārthaṃ vā'praptaprārthanecchā | sā cātmamanasoḥ samyogāt sukhādyapekṣāt smṛtyapekṣād votpadyate | prayatnasmṛtidhamādharmahetuḥ | kāmo'bhilāṣaḥ rāgaḥ saṅkalpaḥ kāruṇyaṃ vairāgyam upadhā bhāva ityevam ādaya icchābhedāḥ | maithunecchā kāmaḥ | abhyavahārecchābhilāṣaḥ | punaḥ punarviṣayānuraṃjanecchā rāgaḥ | anāsannakriyecchā saṅkalpaḥ | svārtham anapekṣya paraduhkhaprahāṇecchā kāruṇyam | doṣadarśanād viṣayatyāgecchā vairāgyam | paravañvanecchā upadhā | antarnigūḍhecchā bhāvaḥ | cikīrṣājihīrṣetyādikriyābhedād icchābhedā bhavanti || 126 ||

Text (126): Desire, ‘Icchā’ consists in the wishing for something not already obtained, either for one’s own sake or for the sake of another. It proceeds from, the contact of mind and soul, through pleasure &c., or through remembrance. It is the source of effort, remembrance, virtue and vice. Lust, Hunger, Affection, Aspiration, Compassion Aversion, Disposition to impose, Inclination and so forth are the various forms of desire. Lust is desire................................; Hunger is desire for food; Affection is desire for the repeated experiencing of an object; Aspiration is desirs for bringing about something not near at hand; Compassion is disinterested desire for the removal of other’s troubles; Disinclination is the desire for renouncing an object, after finding something wrong in it; Disposition to impose is the desire for deceiving others; inclination is unexpressed desire. ‘Desire to do,’ ‘Desire to take away’ and so on are the various desires in reference to various actions—(VI-ii-10 to 14; I-i-6).

Commentary: The Nyāyakandalī of Śrīdhara.

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

An object that a man does not already possess, he wants, either for his own sake, or for the sake of another person; and he has the wish in the form—‘may this be mine,’ or ‘may this be his;’ and this is what is known as ‘desire.’ This proceeds from the contact &c., &c.

When a pleasure-giving object is such as is not present before us, we have still a desire for it; and the cause of this desire lies in the pleasure afforded by it, which, though not actually felt at the time, is yet recalled to the mind; as has been declared by the author of the Nyayāvartika [Nyāyavārttika?]—‘the result is the motive cause’: And when the pleasure-giving object has passed off, the desire that we have for it is due to our remembrance of the pleasure afforded by it.

Desire is the cause of effort &c,—When we desire an object (the cause of pleasure) we make an effort calculated to bring it to us; when we desire to remember, we have remembrance; a man acting towards the fulfilment of the Jyotiṣṭoma and such other acts prescribed in the scriptures, acquires Dharma; and when performing such acts as are prohibited, he acquires Adharma.

In anticipation of the question.—“We have many such desires as Lust and the like, wherefore has the author not mentioned these?”—it is added that Lust and the rest are only the general forms of desire, and are not anything distinct from it. This is further explained:—Lust is desire for sexual intercourse; i.e., the word ‘Kāma’ without any qualifying adjuncts is used in the sense of ‘desire for sexual intercourse;’ in the case of all other desires the word ‘Kāma’ is always accompanied by another qualifying word; e.g. we find in the sentence Svargakāmo yajeta.....................Sometimes we desire to remove the troubles of other persons, without thinking about our own interests; and this desire constitutes what is called ‘Kāruṇya’, ‘Compassion’.....................The desire that is not expressed, and is only inferred from certain signs is called ‘Bhāva,’‘Inclination’ or ‘Disposition’............The wish for going is ‘Jigamiṣā,’ and so on with every one of the actions, we have a distinct desire.