6
Viṃśatikā / All 22 verses / 6
यदि तत्कर्मभिस् तत्र भूतानां सम्भवस् तथा इष्यते परिणामश् च किं विज्ञानस्य नेष्यते
yadi tatkarmabhis tatra bhūtānāṃ sambhavas tathā iṣyate pariṇāmaś ca kiṃ vijñānasya neṣyate
The line
If beings' arising there from karma (कर्म) is accepted, and a transformation is accepted, why is a transformation of cognition not accepted?
नेपालीमा
यदि त्यहाँ प्राणीको उत्पत्ति कर्मबाट मानिन्छ र फेरबदल मानिन्छ भने ज्ञानको फेरबदल किन मानिँदैन?
Where it sits
Verses 3 to 5 answered by examples. Verse 6 turns the objector's karma (कर्म) back on him. Verse 7 presses the same point: the impression and the fruit are being put in two different places.
Split: yadi (यदि) + tat-karmabhis (तत्-कर्मभिस्) + tatra (तत्र) + bhūtānām (भूतानाम्) + sambhavaḥ (सम्भवः) + tathā (तथा) + iṣyate (इष्यते) + pariṇāmaḥ (परिणामः) + ca (च) + kim (किम्) + vijñānasya (विज्ञानस्य) + na (न) + iṣyate (इष्यते)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| yadi (यदि) | indeclinable | if. |
| tat-karmabhis (तत्-कर्मभिस्) | instrumental plural, neuter | by those karmas (कर्म). The file joins tatkarmabhistatra (तत्कर्मभिस्तत्र). |
| tatra (तत्र) | indeclinable | there, in that place, hell. |
| bhūtānām (भूतानाम्) | genitive plural, neuter | of beings. |
| sambhavaḥ (सम्भवः) | nominative singular, masculine | arising. |
| tathā (तथा) | indeclinable | in that way, as you already accept. |
| iṣyate (इष्यते) | present passive, third person singular | is accepted. |
| pariṇāmaḥ (परिणामः) | nominative singular, masculine | a transformation, a ripening into something else. |
| ca (च) | indeclinable | and. |
| kim (किम्) | indeclinable | why. |
| vijñānasya (विज्ञानस्य) | genitive singular, neuter | of vijñāna (विज्ञान), cognition. |
| na (न) | indeclinable | not. |
| iṣyate (इष्यते) | present passive, third person singular | is accepted. |
The phrases
The objector already uses karma (कर्म) to explain how a being appears in hell. Karma (कर्म) is a transformation of something into a result. Vasubandhu asks for the same courtesy toward cognition: let the result be a vijñāna (विज्ञान), not a lump of beings called guards.
The na iṣyate (न इष्यते) is the challenge. It is not yet the proof. The proof is that the objector's own tools already allow it.
Sanskrit in this line
iṣyate (इष्यते) is passive, 'is wanted, is accepted.' The genitive vijñānasya (विज्ञानस्य) says whose transformation.
Say it back
What does the objector already accept, and what is he refusing that has the same shape?