−−−⏑¦⏑−−−¦¦⏑−−⏑¦⏑−⏑−
yasmād-atra
ca bhūtāni pramuhyanti mahānty-api |
−−−⏑¦⏑−−−¦¦⏑−−⏑¦⏑−⏑−
tasmād-eṣa
mahā-bāho
mahā-moha iti smtaḥ || 12.35
12.35
And since in Love
Even mighty beings swoon,
Therefore, O man of mighty arm!,
It is known as the Big Delusion.
COMMENT:
As a translation of mahā
(great/mighty/big) in bhutāni mahanti (great/mighty/big beings) and
in mahā-bāho (O [hero] of great/mighty arms!), mighty seems to fit
better than great.
Giving Arāḍa the benefit of the
doubt, then, I think he might be referring in today's verse to big
beasts – mighty kings and eminent ascetics – who, when it came
to inhibit their instinctive reactions to lovely women and sexy nymphs,
showed themselves to be not so great.
On reflection, then, I thought it might
be better
(a) to translate mahā in every case as “mighty” so
that mahā-moha is “the mighty delusion,” and
(b) to translate
kāma in yesterday's verse as “Love” rather than the broader
“desire.”
In that case atra (“in this”, “in
this matter”) in the 1st pāda of today's verse is
naturally understood as meaning “in love.”
On further reflection, if Arāḍa is
indeed talking about love, and especially sexual love, it occurred to
me that “big” might fit better as a translation of mahā in
mahā-moha – the Big Delusion.
Overall, as yesterday, I remain unsure
how to read the present series of four verses. And that could be
Aśvaghoṣa's point.
What in the end is at the centre of the
ignorance which is no. 1 in the twelvefold chain?
Is there a definite answer?
For a celibate mendicant, which is the
way Arāḍa advocated, the Big One might well be love, and
especially sexual love.
For a happily married man, or woman,
who is pursuing the truth on more of a part-time basis while bringing
up a family, the Big One is more liable to be worrying about money.
In the end, when my head pulls back and
down onto a stiffened neck, I don't know what kind of ignorance it
is.
What, in conclusion, is this ignorance?
I don't know.
If I expressed a definitive view on ignorance, Aśvaghoṣa's joke might be on me.
VOCABULARY
yasmād:
ind. since
atra:
ind. in this matter , in this respect ; in this place , here at this
time , there , then
ca: and
bhūtāni
(nom. pl. n.): n. that which is or exists , any living being (divine
, human , animal , and even vegetable) , the world (in these senses
also m.) ; n. a spirit (good or evil) , the ghost of a deceased
person , a demon , imp , goblin
m. a
great devotee or ascetic
pramuhyanti
= 3rd pers. pl. ) pra- √ muh: to become bewildered or
infatuated ; to faint , swoon
mahānti
(nom. pl. n. ): mfn. great (in space , time , quantity or degree)
i.e. large , big , huge , ample , extensive , long , abundant ,
numerous , considerable , important , high , eminent
api:
even
tasmād:
ind. therefore
eṣaḥ
(nom. sg. m.): this
mahā-bāho
(voc. sg. m.): O one of long arms! O great-armed hero!
mahā-mohaḥ
(nom. sg. m.): the great delusion
iti:
“..., thus
smṛtaḥ
(nom. sg. m.): mfn. remembered , recollected , called to mind ,
thought of ; handed down , taught , prescribed , (esp.) enjoined by
smṛti or traditional law , declared or propounded in the law-books
; termed , styled , named (nom. with or without iti)
大人生惑故
懷恨名瞋恚 心懼名恐怖
懷恨名瞋恚 心懼名恐怖
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