Vaisheshika-sutra with Commentary
by Nandalal Sinha | 1923 | 149,770 words | ISBN-13: 9789332869165
The Vaisheshika-sutra 10.1.4, English translation, including commentaries such as the Upaskara of Shankara Mishra, the Vivriti of Jayanarayana-Tarkapanchanana and the Bhashya of Chandrakanta. The Vaisheshika Sutras teaches the science freedom (moksha-shastra) and the various aspects of the soul (eg., it's nature, suffering and rebirth under the law of karma). This is sutra 4 (‘pleasure and pain are not forms of cognition—continued’) contained in Chapter 1—Of the Attributes of the Soul—of Book X (of the differences of the attributes of the soul and of the threefold causes).
Sūtra 10.1.4 (Pleasure and Pain are not forms of cognition—continued)
Sanskrit text, Unicode transliteration, Word-for-word and English translation of Vaiśeṣika sūtra 10.1.3:
अभूदित्यपि ॥ १०.१.४ ॥
abhūdityapi || 10.1.4 ||
abhūt—(it) was; iti—such modal distinction; api—also.
4. “(It) was”—such (modal distinction) also (establishes the difference between pleasure or pain and cognition.)—358.
Commentary: The Upaskāra of Śaṅkara Miśra:
(English rendering of Śaṅkara Miśra’s commentary called Upaskāra from the 15th century)
He points out the difference of pleasure, etc., from inferential cognition depending upon a difference of their modes or appearance.
[Read sūtra 10.1.3 above]
The word ‘iti’ indicates the form. The word ‘api’ implies another form, viz., “(It) will be.” Thus, in inferential cognition, e.g., “There was or will be lire in the mountain,” the modal distinction of the past, etc., is observed; but pleasure or, pain, produced under this form, has never been observed.—4.
Commentary: The Vivṛti of Jayanārāyaṇa:
(English extracts of Jayanārāyaṇa Tarkapañcānana’s Vivṛti or ‘gloss’ called the Kaṇādasūtravivṛti from the 17th century)
* * * * Cognition is conversant about objects past, future, and present. But of other pleasure or pain, no object whatever exists. Therefore, by the application of contradictory properties, viz., objectivity and non-objectivity, it follows that pleasure and pain are not identical with cognition.