The Sixteen Categories

[Ms Tercy Lonan]

The Sixteen Categories
One can remove misapprehension or false knowledge and attain supreme felicity by the true
knowledge of the sixteen categories. The sixteen categories are: means of right knowledge
(Pramana), object of right knowledge (Prameya), doubt (Samsaya), purpose (Prayojana), familiar
instance (Drishtanta), established tenet (Siddhanta), members (Avayava), argumentation (Tarka),
ascertainment (Nirnaya), discussion (Vada), wrangling (Jalpa), cavil (Vitanda), fallacy
(Hetvabhasa), quibble (Chala), futility (Jati), and occasion for rebuke (Nigraha-sthana).
There is, first, the state of Samsaya or doubt about the point to be discussed. Next comes the
Prayojana or motive for discussing it. Next follows a Drishtanta or example which leads to the
Siddhanta or established conclusion. Then comes the objector with his Avayava or argument, split
up into five members. Next follows the Tarka or refutation, and the Nirnaya or ascertainment of the
true state of the case. A further Vada or controversy takes place, which leads to Jalpa or mere
wrangling. This is followed by Vitanda or cavilling, Hetvabhasa or fallacious reasoning, and
Nigraha-sthana, the putting an end to all discussion by a demonstration of the objector’s incapacity
for argument.
When one attains the true knowledge, his faults, viz., affection (Raga), aversion (Dvesha)
and stupidity (Moha) vanish. Aversion includes anger, envy, malice and hatred. Attachment
includes lust, greed, avidity and covetousness. Stupidity includes suspicion, conceit, carelessness
and misapprehension. Stupidity generates dislike and attachment. You must put an end to the chain,
which begins with misapprehension or false knowledge and ends with pain, if you wish to attain
release. If false knowledge vanishes, faults will disappear. If faults vanish, one is freed from
activity and the consequent transmigration and pains.
Transmigration, which consists in the soul’s leaving one body and taking another, is the
cause of its undergoing pleasure and pain. A soul which is no longer subject to transmigration is
freed from all pains. The soul attains release as soon as there is an end to the body, and consequently
to pleasure and pain.