Padarthadharmasamgraha and Nyayakandali
by Ganganatha Jha | 1915 | 250,428 words
The English translation of the Padarthadharmasamgraha of Prashastapada including the commentary called the Nyayakandali of Shridhara. Although the Padartha-dharma-sangraha is officially a commentary (bhashya) on the Vaisheshika-Sutra by Kanada, it is presented as an independent work on Vaisesika philosophy: It reorders and combines the original Sut...
Text 134
Sanskrit text, Unicode transliteration and English translation of Text 134:
अधर्मोऽप्यात्मगुणः । कर्तुरहितप्रत्यवायहेतुरतीन्द्रियोऽन्त्यदुह्खसंविज्ञानविरोधी । तस्य तु साधनानि शास्त्रे प्रतिषिद्धानि धर्मसाधनविपरीतानि हिंसानृतस्तेयादीनि विहिताकरणं प्रमादश्चैतानि दुष्टाभिसन्धिं चापेक्ष्यात्ममनसोः सम्योगाद् अधर्मस्योत्पत्तिः ॥ १३४ ॥
adharmo'pyātmaguṇaḥ | karturahitapratyavāyaheturatīndriyo'ntyaduhkhasaṃvijñānavirodhī | tasya tu sādhanāni śāstre pratiṣiddhāni dharmasādhanaviparītāni hiṃsānṛtasteyādīni vihitākaraṇaṃ pramādaścaitāni duṣṭābhisandhiṃ cāpekṣyātmamanasoḥ samyogād adharmasyotpattiḥ || 134 ||
Text (134): Adharma also is a quality of the Self; it is conducive to sin and undesirable results; it is imperceptible; destructible by the congnition of the last item of pain (resulting from it). Its causes are—(1) the doing of actions which are prohibited in the scriptures, and which are contrary to the causes of Dharma; e.g., harmfulness, Untruth-fulness, Undue Possession; (2) the Non-performance of actions enjoined in the scriptures; and (3) Neglect. These, along with impurity of motives,—tend to the mindcontact bringing about Adharma—(VI-ii-3, 4, 6, 7; VI-i-5, 7, 8)
Commentary: The Nyāyakandalī of Śrīdhara.
(English rendering of Śrīdhara’s commentary called Nyāyakandalī or Nyāyakaṇḍalī from the 10th century)
Not only Dharma, but Adharma also is a property of the Self; it brings about ‘sin’, which is a source of future trouble and also ‘undesirable results’ in the form of actual troubles. It is destroyed by the full experience of the last item of pain resulting from it. It is brought about by such actions as are prohibited in the scriptures; and also by the conscious nonperformance of those that are laid down as ‘necessary’ duties; as also by ‘neglect’ i.e., the unconscious transgression of duties. In a case where an immoral act is done with a set purpose we have what is called an ‘impurity of intentions and this is conducive to Adharma; when however it is done without any motive, then it becomes included under ‘Neglect.’