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planets and the various elementals (Yakṣa etc.). Thus the fact that pain, which is a particular modification of the attribute of Rajas-is experienced by each soul, cannot be gainsaid. Impediment (Abhighāta) is the connection of the sentient faculty with the three kinds of pain subsisting in the internal organ, which are felt to be disagreeable. It is this idea of disagreeableness which has been mentioned as the incentive to the alleviation of pain. Though pain cannot be absolutely prevented, yet it is possible to alleviate its will be explained later on. This is what is meant by (enquiry to be made) into the means of alleviating the three kinds of pain. In the compound tadapaghātake, the pronoun tat refers to the three kinds of pain; and though this forms the subordinate factor in the preceding compound (duḥkhatraya etc.), yet in the mental conception it is the more proximate (and hence the following pronoun refers to it in preference to the other and primary factor of the compound).—What is meant by all this is that the means of alleviation, too, is only that which is set forth in the sciences,-none other.
TRANSLATION
Objection Inquiry superfluous in presence of obvious
means
3
(5) An objection is raised: "On account of obvious remedies, such enquiry is superfluous. That is to say: We grant that the triad of pain is there, and also that its removal is desirable; as also that the removal is possible; we go further, and grant that the means set forth in the sciences are adequate to the removal. With all this, however, the present enquiry becomes superfluous, because we have easier and obvious means for the removal of pain; and further because of the difficult character of the means prescribed in the sciences, which consists of a full knowledge of abstruse philosophical principles, attainable only by a long course of traditional study extending over many lives. Says a popular maxim: 'When a man can find honey in a much-frequented place, wherefore should he go to the mountains? So, when
