SAUNDARANANDA 16.55: Again, What Not to Do

sham'-aavahaM yan niyataM nimittaM
sevyaM na tac cetasi liiyamaane
evaM hi bhuuyo layam eti cittam
an-iiryamaaNo 'gnir iv' aalpa-saaraH

16.55
The stimulus ascertained to bring calm

Does not serve when one's mind is dormant;

For thus the mind sinks further into lifelessness,

Like a feeble fire left unfanned.

COMMENT:
With regard to fault no. 2 -- non-mobilization of energy, or hypotonus -- again, the first consideration is not what might be the right stimulus to which to give consent, but rather what stimulus might have become a wrong one.

What is under discussion in this verse, it seems to me, is neither meditation nor formalistic sitting practice, but rather a conscious decision not to give consent to a certain pattern of stimulus-response.

Ashvaghosha has presented to us in sexy wrapping paper a meticulous treatise on practice -- a record of an approach to giving up afflictions that had been practised and preserved, through 12 transmissions, from the Buddha through to his own generation. But where in the world today is such an approach being practised?

Maybe it corresponds to what Matthieu Ricard, who belongs to the Tibetan tradition, describes as cultivation or training of the mind -- he also eschews the word "meditation."

Any incipient understanding of this approach that I have got (which cannot be very deep, judging from the emotional waves that continue to buffet me) comes from Alexander work.

EH Johnston:
When the mind is sluggish, he should not resort to the subject of meditation prescribed for inducing tranquillity; for thus the mind becomes still more sluggish, like a fire of little substance when not fanned.

Linda Covill:
The meditational technique prescribe for bringing tranquillity should not be practiced when the mind is depressed, for thus the mind, like a little unfanned fire, sinks still further into depression.

VOCABULARY:
shama: tranquillity , calmness; peace; indifference
aavaham (nom. sg. n.): bringing , bringing to pass , producing
yat (nom. sg. n.): [that] which
niyatam (nom. sg. n.): established, determined, ascertained
nimitttam (nom. sg.): n. cause, stimulus

sevyam (nom. sg. n.): to be used, practised, cultivated
na: not
tat: that, the
cetasi = locative of cetas: mind
liiyamaane = loc. present participle lii: to cling or press closely , stick or adhere to (loc.); to remain sticking ; to lie , recline , alight or settle on , hide or cower down in (loc.)

evam: thus, in this manner
hi: for
bhuuyas: further, still more
layam (accusative): lying down , cowering ; extinction , destruction , death ; mental inactivity , spiritual indifference; making the mind inactive or indifferent
eti = 3rd person singular of i: to go to or towards (with acc.)
cittam (nom. sg.): the mind, the thinking mind

an-iiryamaaNaH (see 16.53): not being fanned
agniH (nominative, singular): fire
iva: like
aalpa: small, little
saaraH (nominative, singular): the core or pith or solid interior of anything ; firmness , strength, power , energy; the substance or essence or marrow or cream or heart or essential part of anything

SAUNDARANANDA 16.54: Pick Your Own Antidote to Excitement

shamaaya yat syaan niyataM nimittaM
jaat'-odbhave cetasi tasya kaalaH
evaM hi cittam prashamaM niyacchet
pradiipyamaano 'gnir iv' odakena


16.54
A stimulus one has ascertained to be calming

Has its time when one's mind is excited;

For thus the mind subsides into quietness,

Like a blazing fire doused with water.


COMMENT:
A calming stimulus might be, for you, the sight of a tree, or for me the sound of running water, or for him the natural rhythm of his own breathing, or for her the smell of familiar incense, and for us all the feel of ground under our feet or, better still, under our sitting bones.

Such a calming stimulus can be seen as an antidote to fault no. 1 of five faults which are now being discussed, in the following order:
1. too much excitement in the nervous system; hypertonus.
2. too little excitement in the nervous system; hypotonus.
3. passion
4. malice
5. delusion/ignorance.

VOCABULARY:
shamaaya = dative of shama: m. tranquillity , calmness , rest , equanimity
yat (nom. sg. n.): [that] which
syaat = 3rd person singular, present optative of as: to be
niyatam (nom. sg. n.): fixed , established , settled , sure
nimittam (nom. sg.): n. cause, stimulus

jaata: born, grown , produced , arisen
udbhave = locative of udbhava: existence , generation , origin , production , birth; springing from , growing
cetasi = locative of cetas: mind, heart
tasya (genitive): its, of it
kaalaH (nominative, singular): time, proper time

evam: thus, in this manner,
hi: for
cittam (nom. sg.): n. the mind, the thinking mind, thinking
prashamam (acc. sg.): calmness , tranquillity (esp. of mind) , quiet , rest , cessation , extinction , abatement
niyacchet = from ny -√as (?): to throw or cast or lay or put; to take off; to give up , resign (as life) ; to settle

pradiipyamaanaH = nom. sg. m. present participle pra-√ diip: to flame forth , blaze , burst into flames
agniH (nom. sg.): m. fire
iva: like
udakena = instrumental of udaka: water

EH Johnston:
It is when the mind is excited that it is the time for the subject of meditation which is prescribed for tranquillity; for thus the thoughts can assume tranquillity, as a blazing fire would be quenched by water.

Linda Covill:
When the mind is excited, it is the time for the meditational technique prescribed for tranquillity, for thus the mind, like a blazing fire doused by water, subsides into peace.