2.34
वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम्
vitarkā hiṃsādayaḥ kṛta-kāritānumoditā lobha-krodha-moha-pūrvakā mṛdu-madhyādhimātrā duḥkhājñānānanta-phalā iti pratipakṣa-bhāvanam
The line
Contrary ideas, harm and the rest, done or caused or approved, preceded by greed, anger, or confusion, mild or intense, fruit in endless suffering and ignorance. That is the cultivation of the opposite.
नेपालीमा
हिंसा आदि विरुद्ध वितर्क, आफैँ गरेको, गराएको वा अनुमोदन गरेको, लोभ, क्रोध वा मोहअघि आएको, मन्द वा तीव्र, अनन्त दुःख र अविद्यामा फल दिन्छन्। त्यही उल्टो पक्षको पालन हो।
Where it sits
2.33 gave the method in one line. This line gives it weight. A mild approval of harm, born of confusion, is still the contrary idea, and it still fruits. The cultivation is of the opposite of all of that, not only of the violent act. The fruits of the restraints themselves begin at 2.35.
Split: vitarkāḥ (वितर्काः) + hiṃsā (हिंसा) + ādayaḥ (आदयः) + kṛta (कृत) + kārita (कारित) + anumoditāḥ (अनुमोदिताः) + lobha (लोभ) + krodha (क्रोध) + moha (मोह) + pūrvakāḥ (पूर्वकाः) + mṛdu (मृदु) + madhya (मध्य) + adhimātrāḥ (अधिमात्राः) + duḥkha (दुःख) + ajñāna (अज्ञान) + ananta (अनन्त) + phalāḥ (फलाः) + iti (इति) + pratipakṣa (प्रतिपक्ष) + bhāvanam (भावनम्)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| vitarkāḥ (वितर्काः) | nominative plural, masculine | the contrary ideas. |
| hiṃsā (हिंसा) | stem | harm. Standing for the whole list of restraints broken. |
| ādayaḥ (आदयः) | nominative plural | and the rest. Harm and the others. |
| kṛta (कृत) | stem | done oneself. |
| kārita (कारित) | stem | caused, made to be done. |
| anumoditāḥ (अनुमोदिताः) | nominative plural | or approved. The ending covers the three ways of being involved. |
| lobha (लोभ) | stem | greed. |
| krodha (क्रोध) | stem | anger. |
| moha (मोह) | stem | confusion. |
| pūrvakāḥ (पूर्वकाः) | nominative plural | preceded by those. The idea has one of these before it. |
| mṛdu (मृदु) | stem | mild. |
| madhya (मध्य) | stem | middling. |
| adhimātrāḥ (अधिमात्राः) | nominative plural | or intense. The three degrees of 1.22. |
| duḥkha (दुःख) | stem | suffering. |
| ajñāna (अज्ञान) | stem | ignorance, not-knowing. |
| ananta (अनन्त) | stem | endless. |
| phalāḥ (फलाः) | nominative plural | having that fruit. The fruit is endless suffering and ignorance. |
| iti (इति) | indeclinable | thus. What has just been laid out. |
| pratipakṣa (प्रतिपक्ष) | stem | the opposite. |
| bhāvanam (भावनम्) | nominative singular, neuter | the cultivation. From 2.33. |
The phrases
The contrary idea is unpacked so the opposite has something to oppose. Harm and the rest. Done, caused, or approved. Preceded by greed, anger, or confusion. Mild, middling, or intense. Fruiting in endless suffering and ignorance.
iti (इति) closes the unpacking. pratipakṣa-bhāvanam (प्रतिपक्षभावनम्) says: that whole picture is what you cultivate the opposite of. hiṃsā (हिंसा) + ādi (आदि) is ā (आ) + ā (आ) = ā (आ), recited hiṃsādi (हिंसादि). madhya (मध्य) + adhimātra (अधिमात्र) is a (अ) + a (अ) = ā (आ). duḥkha (दुःख) + ajñāna (अज्ञान) is the same.
Sanskrit in this line
ādi (आदि) means “and the rest,” and ādayaḥ (आदयः) is its nominative plural. ā (आ) + ā (आ) stays ā (आ): hiṃsā (हिंसा) + ādi (आदि) is hiṃsādi (हिंसादि). You do not get a super-long vowel. And iti (इति) marks the end of a list that is then named. What sits after iti (इति) is the name of the practice, not another item in the list.
Say it back
Walk the four rows: the act, the involvement, the motive, the degree. Then iti (इति), then the name of the practice.
Next
2.35. When non-harm is established, hostility is given up in one's presence.