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Bhagavat 5:7:191-198
~: 303
5.196 pamca aheû paṇṇattā, tam jahā-aheuņā jāņai jāva aheuṇā kevalimaraṇam marai.
An omniscient, i.e., kevali (who is free from the presence of arambha (violence) and parigraha (possessiveness), realise the absence of cause (ante-dote) of worldly existence i.e. anärambha (non-violence) and aparigraha (nonpossessiveness) in him in five ways, viz., 1. he knows through the absence of cause in him, 2. he sees through the absence of cause in him, 3. he has insight with right faith through the absence of cause in him, 4. he attains the highest knowledge through the absence of cause in him, 5. (and ultimately) he meets with death of an omniscient while realising through the absence of cause in him. (Thus he becomes an ärädhaka).
5.197 pamca aheu pannatta, tam jaha-aheum na jäņai jāva aheum chau-matthamaranam marai.
A veiled (though enlightened) person has not realised the absence of cause (ante-dote) of worldly existence in five ways, viz., 1. he does not know the absence of cause, 2. he does not see the absence of cause, 3. he has no insight with right faith in the absence of cause, 4. he does not attain highest knowledge of the absence of cause, 5. (and ultimately) he meets with death of a veiled (though enlightened) person while not realising the absence of cause in him. (Thus he becomes an ärädhaka).
5.198 pamca aheu paṇṇattā, tam jahā-aheuņā na jāņai jāva aheuṇā chaumatthamaranam marai.
A veiled (though enlightened) person does not realise the absence of the cause (anti-dote) of worldly existence in five ways, viz., 1. he does not know through the absence of cause of worldly existence, 2. he does not see through the absence of cause of worldly existence, 3. he has no insight with right faith through the absence of cause of worldly existence, 4. he does not attain highest knowledge through the absence at cause of worldly existence, 5. (and ultimately) he meets with death of a veiled (though enlightened) person. (Thus he becomes ärädhaka).
Bhasya
1. Sütras 191-198
In the present dialogue, there are four sutras concerning "presence of cause", and four sutras concerning "absence of cause". The Vṛtti interprets hetu as an invariable means, cause or reason for proving the probandum.' Hetu is a factor of the process of inference. In the Vaisesika philosophy, five synonyms of hetu (cause) are given: hetu, apadesa (statement of the reason), limga (sign), pramāņa (proof) and karana (means). In the present dialogue, the word hetu has been used in three senses, viz., the person adducing the reason, the object known by the reason, and
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