10.1.1

Vaiśeṣika Sūtra / Adhyāya 10 / 10.1.1

इष्टानिष्टकारणविशेषाद् विरोधाच् च मिथः सुखदुःखयोरर्थान्तरभावः

iṣṭāniṣṭakāraṇaviśeṣād virodhāc ca mithaḥ sukhaduḥkhayor arthāntarabhāvaḥ

The line

Because the causes of the wanted and the unwanted differ, and because the two oppose each other, pleasure and pain are mutually different things.

नेपालीमा

चाहिएको र नचाहिएकोका कारण फरक भएकाले, र ती दुई एकअर्काका विरोधी भएकाले, सुख र दुःख आपसमा फरक कुरा हुन्।

Where it sits

This opens the last adhyāya (अध्याय). 10.1.2 will set the same pair outside knowing. 10.1.3 will say how the two arise.

Split: iṣṭa-aniṣṭa-kāraṇa-viśeṣāt (इष्ट-अनिष्ट-कारण-विशेषात्) + virodhāt (विरोधात्) + ca (च) + mithaḥ (मिथः) + sukha-duḥkhayoḥ (सुख-दुःखयोः) + artha-antara-bhāvaḥ (अर्थ-अन्तर-भावः)

Sanskrit, in depth

The words

WordGrammarSense
iṣṭa-aniṣṭa-kāraṇa-viśeṣāt (इष्ट-अनिष्ट-कारण-विशेषात्)ablative singular, neuterbecause of the difference in the causes, the wanted and the unwanted. Pleasure's cause is the one. Pain's cause is the other.
virodhāt (विरोधात्)ablative singular, masculinebecause of opposition
ca (च)indeclinableand
mithaḥ (मिथः)indeclinablemutually. Each with the other.
sukha-duḥkhayoḥ (सुख-दुःखयोः)genitive dual, neuterof pleasure and pain
artha-antara-bhāvaḥ (अर्थ-अन्तर-भावः)nominative singular, masculinethe state of being a different thing

The phrases

Two ablatives, one verdict. The causes differ, and the two oppose each other, so pleasure and pain are different things, each from the other.

mithaḥ (मिथः) is an indeclinable. It is not a noun. tayoḥ (तयोः) in 10.1.3 is this pair.

Sanskrit in this line

The file writes the ablatives as one string, iṣṭāniṣṭakāraṇaviśeṣādvirodhācca (इष्टानिष्टकारणविशेषाद्विरोधाच्च). Before v (व्), the t (त्) of viśeṣāt (विशेषात्) is d (द्). Before c (च्), the t (त्) of virodhāt (विरोधात्) is c (च्). sukhaduḥkhayoḥ (सुखदुःखयोः) before a vowel is sukhaduḥkhayor (सुखदुःखयोर्). iṣṭa (इष्ट) + aniṣṭa (अनिष्ट) is iṣṭāniṣṭa (इष्टानिष्ट), a (अ) + a (अ) = ā (आ).

Say it back

Say the two reasons, and say what they show about pleasure and pain.

Next

10.1.2. Nothing stands between doubt and decision, and that is a reason these two are other than knowing.