moh'-aatmikaayaaM manasaH pravRttau
sevyas tv idaM-pratyayataa-vihaaraH
muuDhe manasy eSha hi shaanti-maargo
vaayv-aatmake snigdha iv' opacaaraH
16.64
When the working of one's mind
is dominated by delusion,
One should delight in the causality
which is this condition;
For this is a path to peace
for a deluded mind,
Like treatment with oil
for a patient with a wind condition.
COMMENT:
"The causality which is this delusion" might mean, in other words, the Lotus Universe turning.
"Delight in" might mean 'allow to turn.'
EH Johnston:
When the working of the mind is affected by delusion, the subject of reflection should be causality ; for this is the path to peace for the deluded mind, like unctuous treatment for the man of windy temperament.
Linda Covill:
When the activities of the mind are confused in nature, an analysis of causality should be undertaken; for this is the path to peace for a deluded mind, like treatment with oils in the case of a patient with a wind condition.
VOCABULARY:
moha: delusion, ignorance
aatmikaayaam = loc. sg. f. aatmakaa: having or consisting of the nature or character of (in comp.)
manasaH = genitive of manas: n. mind
pravRttau = locative of pravRtti: f. rolling onward, continued doing, activity
sevyaH (nom. sg. m.): to be practised, resorted to, etc.
tu: but, and, then
idam (nom. sg. n.): this , this here , referring to something near the speaker; what is present, what is known
pratyaya: fundamental notion or idea; ground , basis , motive or cause of anything
- taa: (noun suffix) -ness, -ity
pratyayataa: f. the being grounded or based in; causality
vihaaraH = nom. sg. vihaara: m. walking for pleasure or amusement , wandering , roaming; sport , play , pastime , diversion , enjoyment , pleasure (at end of compounds also = taking delight in)
muuDhe = locative of muuDha: stupefied , bewildered , perplexed , confused ; stupid , foolish , dull; a fool , dolt; confusion of mind
manasy = locative of manas: mind
eSha (nom. sg. m.): this, what is near at hand
hi: for
shaanti: peace
maargaH (nom. sg.: m. path
vaay-aatmake (locative): towards / in the case of a windy type
snigdhaH (nom. sg. m.): oily
iva: like
upacaaraH (nominative, singular): approach, service, treatment, attendance on a patient
Showing posts with label cause and effect. Show all posts
Showing posts with label cause and effect. Show all posts
Friday, April 17, 2009
Saturday, March 7, 2009
SAUNDARANANDA 16.23: Knowing Cause & Effect
phalaM hi yaadRk samavaiti saakShaat
tad-aagamaad biijam avaity atiitam
avetya biija-prakRtim ca saakShaad
an-aagatam tat-phalam abhyupaiti
16.23
Seeing what fruit is before one's eyes,
One knows, from past knowledge of that fruit,
the seed it was in the past.
And having identified a seed before one's eyes,
One knows the fruit it may be in the future.
COMMENT:
By aagama , or "what has come down to us from the past," in the 2nd line, I think Ashvaghosha might be pointing in the direction of scientific knowledge. This verse, as I read it, stands in support of scientific inquiry into cause and effect.
What is the doctrine of re-incarnation?
The doctrine of re-incarnation is a doctrine.
What is the doctrine of no re-incarnation?
The doctrine of no re-incarnation is also a doctrine.
What is science? Science is a method of inquiry.
Is the doctrine of re-incarnation susceptible to scientific inquiry?
I am not sure. Maybe not, so far.
What does seem evident is that belief in any doctrine, in however a subtle form it manifests itself, is always prone to be troublesome.
And Ashvaghosha's practical and non-doctrinal teaching with regard to trouble, as I understand it, is clear and simple: walk away.
VOCABULARY:
phalam (acc. sg.): n. fruit
hi: for
yaadRsha: (relative adjective) of which kind
samavaiti = 3rd person singular of samave: to regard , consider
saakShaat (ablative of saakSha): with the eyes , with one's own eyes; before one's eyes
saakSha: having eyes
tat: it, that
aagamaad = ablative of aagama: arrival , coming , approach; origin; appearance or reappearance; reading , studying; acquisition of knowledge , science
biijam (accusative): seed
avaiti = 3rd person singular of ave: to look upon , consider; to perceive , conceive , understand , learn , know
atiitam (accusative): past, the past
avetya (absolutive of ave): after identifying, after considering
biija: seed
prakRtim = accusative of prakRti: "making or placing before or at first," the original or natural form or condition of anything, original or primary substance; nature
ca: and
saakShaat: before his eyes
an-aagatam (acc. sg. n.): not come, future; the future
tat: it, that
phalam (acc. sg.): n. fruit
abhyupaiti = 3rd person singular of abhyupe: to go near , approach , arrive at , enter; to select as (acc.); to agree with , approve of
EH Johnston:
For instance, when a man understands what sort of fruit he has before his eyes, he understands from its presence what its seed was in the past, and, when he identifies the kind of seed before his eyes, he recognises what its future fruit will be.
Linda Covill:
When someone considers which kind of fruit is in front of him, he can, based on its origin, determine what seed it was in the past; and when someone considers the nature of a seed in front of him, he knows what the future fruit of that seed will be.
tad-aagamaad biijam avaity atiitam
avetya biija-prakRtim ca saakShaad
an-aagatam tat-phalam abhyupaiti
16.23
Seeing what fruit is before one's eyes,
One knows, from past knowledge of that fruit,
the seed it was in the past.
And having identified a seed before one's eyes,
One knows the fruit it may be in the future.
COMMENT:
By aagama , or "what has come down to us from the past," in the 2nd line, I think Ashvaghosha might be pointing in the direction of scientific knowledge. This verse, as I read it, stands in support of scientific inquiry into cause and effect.
What is the doctrine of re-incarnation?
The doctrine of re-incarnation is a doctrine.
What is the doctrine of no re-incarnation?
The doctrine of no re-incarnation is also a doctrine.
What is science? Science is a method of inquiry.
Is the doctrine of re-incarnation susceptible to scientific inquiry?
I am not sure. Maybe not, so far.
What does seem evident is that belief in any doctrine, in however a subtle form it manifests itself, is always prone to be troublesome.
And Ashvaghosha's practical and non-doctrinal teaching with regard to trouble, as I understand it, is clear and simple: walk away.
VOCABULARY:
phalam (acc. sg.): n. fruit
hi: for
yaadRsha: (relative adjective) of which kind
samavaiti = 3rd person singular of samave: to regard , consider
saakShaat (ablative of saakSha): with the eyes , with one's own eyes; before one's eyes
saakSha: having eyes
tat: it, that
aagamaad = ablative of aagama: arrival , coming , approach; origin; appearance or reappearance; reading , studying; acquisition of knowledge , science
biijam (accusative): seed
avaiti = 3rd person singular of ave: to look upon , consider; to perceive , conceive , understand , learn , know
atiitam (accusative): past, the past
avetya (absolutive of ave): after identifying, after considering
biija: seed
prakRtim = accusative of prakRti: "making or placing before or at first," the original or natural form or condition of anything, original or primary substance; nature
ca: and
saakShaat: before his eyes
an-aagatam (acc. sg. n.): not come, future; the future
tat: it, that
phalam (acc. sg.): n. fruit
abhyupaiti = 3rd person singular of abhyupe: to go near , approach , arrive at , enter; to select as (acc.); to agree with , approve of
EH Johnston:
For instance, when a man understands what sort of fruit he has before his eyes, he understands from its presence what its seed was in the past, and, when he identifies the kind of seed before his eyes, he recognises what its future fruit will be.
Linda Covill:
When someone considers which kind of fruit is in front of him, he can, based on its origin, determine what seed it was in the past; and when someone considers the nature of a seed in front of him, he knows what the future fruit of that seed will be.
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