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TATTVA-KAUMUDI
(16_
the object of desire has been attained, which wise man will make any further attempt?' Hundreds of remedies for bodily pain are laid down by eminent physicians; for mental pains also we have easy remedies in the shape of the attainment of the objects of enjoyment-such as women, desirable food and drink, unguents, dress, ornaments and the like. Similarly, of extrinsic pains we have easy remedies—such as expert knowledge of moral and political science, residence in sale places, etc. In the same manner, of superhuman troubles we have remedies in the shape of charms, incantations and the rest." (6) This objection is answered as follows-Not so
why ? — Because these are neither absolute Reply: Obvious thor final. Absoluteness of the means conmeans are not absolute nor final sists in the certainty of its effect; and its
finality consists in the non-recurrence of the pain once removed. The absence of these two properties is. denoted by the expression, "Ekāntātyantato bhāvaḥ." The universal affıx tasi has a genitive force here. The upshot of the whole is this: As a matter of fact, we find that even on the employment in the prescribed manner of the remedies mentioned above, such as medicines, women, moral and political science, incantations and the rest—the various kinds of pain are not actually alleviated; hence we predicate the want of certainty of the cure effected thereby; and similarly from the recurrence of pain once cured, we infer non-permanence of the cure. Thus though easily available, the obvious means do not effect absolute and final removal of pain. Consequently, the present enquiry is not superfluous. (7) Though the mention of the word pain in the very
beginning is inauspicious, yet that of the ex. Auspiciousness tirpatory means as leading to its removal is of the beginning word
auspicious; and as such quite appropriate at the commencement of a treatise.
