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TATTVA-KAUMUDI
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Karika I There being ( in this world ) an impediment caused • by the three kinds of pain ( there arises ) a desire for enquiry into the means of alleviating them. And if (it be urged that) the enquiry is superfluous on account of (the existence of) obvious means,—(we reply that it is ) not so: because these (latter) are neither absolute nor final.
(3) The subject-matter of a science would not be enquirNecessity of ed into-(1) if there existed no pain in this scientific enquiry world; or (2) 1f, though extant, its removal were not desired; or (3) even if desired, its removal were impossible-such impossibility arising either from the fact of the pain being everlasting in its nature, or from the ignorance of the means of alleviating it; or (4) notwithstanding the possibility of removing it, if the subject-matter of the science did not afford the adequate means; or (5) lastly, if there were other and easier means elsewhere available.
(4) Now, that there is no pain and that its removal is 'The three-fold not universally desired, are opposed to facts.
division of pain This is what is meant by the words: There being an impediment caused by the three kinds of pain. The three kinds of pain constitute ( what is ordinarily called) the "triad of pain." These are : (1) the intrinsic (Adhyātmika), (2) the extrinsic (Adhibhautika) and (3) the divine or superhuman (Adhidaivika). Of these the intrinsic is twofold, bodily and mental. Bodily pain is caused by the disorder of the several humours, wind, bile and phlegm; and mental pain is due to desire, wrath, avarice, affection, fear, envy, gnel, and the non-perception of particular objects. All these are called intrinsic on account of their being amenable to internal remedies. Pains amenable to external remedies are two-fold : extrinsic and superhuman. The extrinsic are caused by men, beasts, birds, reptiles, and inanimate things; and the superhuman ones are due to the evil influence of
