ari-bhuuteShv a-nityeShu
satataM duHkha-hetuShu
kaam'-aadiShu jagat saktaM
na vetti sukham avyayam
- - = = - = - -
- - = = - - - -
= = - - - - - =
- = - - - = - -
12.24
Upon transient whims which are akin to enemies,
Being eternally the causes of suffering,
Upon whims like love, the world fixates.
It does not know
the happiness that is immune to change.
COMMENT
This verse is an encouragement to believe in, and thence to pursue, the kind of happiness that is always there, as opposed to the temporary ups that are invariably followed by downs.
The four elements of the four pada ('steps' or 'feet') of this verse, as I read it, are (1) the changeable, (2) the eternal, (3) the fixed, and (4) that which is neither fixed nor subject to change.
The verse seems to ask me to ask myself:
(1) What is transient?
(2) What is eternal?
(3) How, why, and upon what does the world fixate?
(4) Do I myself know, or at least believe in the existence of, this happiness of which the Buddha speaks, which is imperishable, or immune to change?
Here for what it is worth is my attempt to answer those questions:
(1) Things that we tend to presume to be permanent, like concrete floors, or mountains, or the strong chemistry between two human beings who fall in love, on further investigation turn out not to be permanent after all, but to be transient. Everything which has energy turns out to be transient, because sooner or later the energy dissipates. Thus, marine fossils defy our presumptions by turning up on top of the highest mountains, and the majority of marriages defy the sincerest of vows that "till death do us part," by ending up in divorce.
(2) If permanence is to be sought anywhere, it might be sought in certain laws of the universe, chief among which might be impermanence itself, a.k.a. "the 2nd law of thermodynamics." Another law that might be eternally valid, the 2nd line suggests, is the noble truth of the origin of suffering.
(3) "You all fix!" said FM Alexander to his student-teachers, and "Fixing is our greatest evil." Why is it that we cling irrationally to things from which we derive a false sense of security? It might have something to do with faulty sensory appreciation, and it might equally have something to do with the infantile panic/grasp reflex. Again, faulty sensory appreciation and the panic reflex might, in many cases, have a lot to do with each other.
(4) FM Alexander said to his niece Marjory Barlow, "You know, dear, I am always happy." And Marjory said how she treasured those words. So I quizzed on her on them: What did FM mean? From his biography FM clearly had plenty of troubles to contend with, not least the libel case that he decided to contest in his old age. So what did he mean by saying "I am always happy"? Marjory's answer was given not only in words. When I think back to how Marjory answered my question, and try to put Marjory's answer into a word or two of my own choosing, Marjory's answer was to point me back in the direction of learning the backward step.
I am impelled to keep writing about the backward step, like a person with failing memory writing out a list, because my mind is so fickle that I wake up every morning more or less lost, full of surface doubts and regrets, seemingly having forgotten everything. Then I get up and sit and remember and want to write it down and publish it for posterity (as if the blogosphere were eternal): The backward step. The backward step. The backward step.
Do I believe in the sukham avayayam, imperishable happiness, of the fourth line? Yes, I do. Do I know it? I don't know if I know it or not. I know that I don't understand it. Though I dare to judge that it must be profoundly related with acceptance of the 2nd law of thermodynamics, and with learning of the backward step of turning light and shining, I do not understand what it is. I do not understand imperishable happiness any more than a miner understands the sub-atomic particles that constitute gold. I only know that happiness for me, these days, lies in endeavouring to answer Ashvaghosha's call through the centuries to dig deeper for it.
What's Nirvana?
I don't know.
A loser losing
His will to flow?
Submariners say
When hurricanes blow
That it gets stiller
The deeper you go.
EH Johnston:
The world clings to love and the rest, which are perpetual causes of suffering, transitory, and in reality its enemies, and it does not know the pleasure which does not pass away.
Linda Covill:
The world fastens on lust and other desires, which are inimical to us, transitory, and an ongoing cause of suffering. It does not know imperishable bliss.
VOCABULARY:
ari: not liberal , envious , hostile ; an enemy
bhuuteShv = locative, plural of bhuuta: (ifc.) being or being like anything , consisting of
anityeShu = locative, plural of anitya: impermanent, transient
satatam: constantly , always , ever
duHkha: suffering
hetuShu = locative plural of hetu: cause
kaama: wish, desire; pleasure, enjoyment; love, especially sexual love or sensuality
aadiShu = locative, plural of aadi: beginning with, et cetera
jagat (nominal, singular): people, mankind; the world
saktam (accusative): clinging or adhering to , sticking in (loc); committed to; fixed or intent upon, addicted or devoted to (loc)
na: not
vetti = 3rd person singular of vid: to know
sukham (accusative): happiness, ease
avyayam (accusative): not liable to change , imperishable , undecaying
No comments:
Post a Comment