Text 128

Sanskrit text, Unicode transliteration and English translation of Text 128:

प्रयत्नः संरम्भ उत्साह इति प्रयायाः । सद् विविधो जीवनपूर्वः इच्छाद्वेषपूर्वकश्च । तत्र जीवनपूर्वकः सुप्तस्य प्राणापानसन्तानप्रेरकः प्रबोधकाले चान्तह्करणस्येन्द्रियान्तरप्राप्तिहेतुः । अस्य जीवनपूर्वकस्यात्ममनसोः सम्योगाद् धर्माधर्मापेक्षाद् उत्पत्तिः । इतरस्तु हिताहितप्राप्तिपर्हिहारसमर्थस्य व्यापारस्य हेतुः शरीरविधारकश्च । स चातम्मनसोः सम्योगाद् इच्छापेक्षाद् द्वेषापेक्षाद् वोत्पद्यते ॥ १२८ ॥

prayatnaḥ saṃrambha utsāha iti prayāyāḥ | sad vividho jīvanapūrvaḥ icchādveṣapūrvakaśca | tatra jīvanapūrvakaḥ suptasya prāṇāpānasantānaprerakaḥ prabodhakāle cāntahkaraṇasyendriyāntaraprāptihetuḥ | asya jīvanapūrvakasyātmamanasoḥ samyogād dharmādharmāpekṣād utpattiḥ | itarastu hitāhitaprāptiparhihārasamarthasya vyāpārasya hetuḥ śarīravidhārakaśca | sa cātammanasoḥ samyogād icchāpekṣād dveṣāpekṣād votpadyate || 128 ||

Text (128):—‘Prayatna’ ‘Effort’ is synonymous with ‘samrambhā’ and ‘utsaha,’. This is of two kinds; (1) that proceeding from mere living, and (2) proceeding from desire and aversion. The former is that which in the sleeping man carries on the upward and downward breathings (inhalation and exhalation) and at the moment of awakening brings about the contact of the mind with the various organs of perception. This effort is the direct result of the contact of the soul and mind, aided by Dharma and Adharma The second kind of effort is the cause of activities leading to the obtaining of the desirable and the abandoning of the undesirabl object; and it also conduces to actions calculated to keep the body in a state of steady equilibrium; this effort precede from the contact of the sou and mind, aided by desires and by aversions—(VI-ii-14; V-i-i; V-ii-14; I-i-6).

Commentary: The Nyāyakandalī of Śrīdhara.

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

Effort &c...............When the embodied soul, accompanied as he is by the residual effects of his past deeds, comes into contact or close relationship, with mind, he is said to ‘live;’ and there is an effort that is preceded by, proceeds from, this act of living; and the actions of outward and inward breathing are the effects of this effort,—because they are actions. At this time we have no such other sources of Effort, as Desire and Aversion hence this Effort giving rise to the said actions must be regarded to be that which proceeds from the mere act of living. Theo again Effort due to the mere act of living is not only the cause of the actions of up and down breathings; in fact at the moment of awakening,—when the man is just waking up—it also serves the purpose of bringing about the contact of the mind with the other organs of perception. This fact is proved by, the following arguments:—The contact of the mind with the organs of perception (which is inferred from the appearance of the sensuous perception of objects) must be regarded as brought about by such an action of the mind as is produced by some Effort,—because it is a contact of tbe mind with the organ of perception,—like a similar contact during the waking state.

This Effort proceeding from the act of living proceeds directly from the contact of the soul and the mind, aided by Dharma and Adharma; that is to say, ‘life’ is only the contact of the soul with the mind brought about by reason of the virtuous and vicious deeds of the soul in his previous life; and it is chiefly from this that the Effort in question proceeds.

The other kind of Effort proceeds from Desires and Aversions; and it gives rise to activities calculated to obtain the desirable and avoid the undesirable object; and also to those tending towards the steadiness of the body; that is to say, that the body being heavy does not fall off is due to an effort on our part, due to desire; and such efforts thus follow from the contact of the soul and the mind aided by desire and aversion,—the effort tending towards the obtaining of the pleasure giving object being due to desire, and that tending to the avoiding of the painful objects to aversion.