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Triṃśikā (Vasubandhu) with Sthiramati's bhāṣya · 13
śāṭhyaṃ mado 'vihiṃsāhrīr atrapā styānam uddhataḥ āśraddhyam atha kausīdyaṃ pramādo muṣitā smṛtiḥ
Translation. Duplicity (śāṭhya), pride (mada), harmfulness (vihiṃsā),
lack of inward shame (ahrī), lack of outward shame (atrapā), torpor (styāna), and restlessness (auddhatya; verse-form uddhataḥ);
then lack of faith (āśraddhya), sloth regarding the wholesome (kausīdya), heedlessness (pramāda),
and afflicted mindfulness (muṣitā smṛti).
Grammar check: 13 words pass / 0 flagged / 0 beyond the checkerPāṇini-verified
Every word's claimed grammar is re-derived with vidyut-prakriya, software implementing Pāṇini's rules. Flags are shown, never hidden; some are the text taking epic or Vedic liberties the classical rules do not generate.
Word by word
| surface | lemma | grammar |
|---|
| śāṭhyam | śāṭhya | pass |
| madaḥ | mada | pass |
| vihiṃsā | vihiṃsā | pass |
| ahrīḥ | ahrī | pass |
| atrapā | atrapā | pass |
| styānam | styāna | pass |
| uddhataḥ | uddhata | pass |
| āśraddhyam | āśraddhya | pass |
| atha | atha | pass |
| kausīdyam | kausīdya | pass |
| pramādaḥ | pramāda | pass |
| muṣitā | muṣita | pass |
| smṛtiḥ | smṛti | pass |
How the commentary settled it
Where the verse alone is ambiguous, the reading follows Sthiramati's commentary; the deciding lines are quoted below each decision.
Parse the sequence as vihiṃsā + ahrīḥ + atrapā, with no independent avyaya a tokens and no avihiṃsā ‘non-harming’. The latter two nouns are privative nañ compounds.→ vihiṃsā + ahrīḥ + atrapā
trbh [863, 864, 865]vihiṃsā sattvaviheṭhanā
vividhair vadhabandhanatāḍanatarjanādibhiḥ sattvānāṃ
hiṃsā vihiṃsā
Harmfulness is the tormenting of beings. Harm done to beings by various kinds of killing, binding, beating, threatening, and so forth is harmfulness.
trbh [870, 872, 873, 876]āhrīkyaṃ svayam avadyenālajjā
yāvadyenālajjā sāhrīkyaṃ hrīvipakṣabhūtam
anapatrāpyaṃ parato 'vadyenālajjā
anapatrāpyam
Lack of shame is being unashamed before oneself at what is blameworthy; it is the opposite of shame. Lack of moral concern is being unashamed on account of what is blameworthy from an external standpoint.
Translate śāṭhya as ‘duplicity’, specifically crooked conduct used to hide one’s own fault by confusing another.→ Duplicity
trbh [841, 842, 843, 844, 845]śāṭhyaṃ svadoṣapracchādanopāyasaṃgṛhītañ cetasaḥ kauṭilyam
svadoṣapracchādanopāyaḥ paravyāmohanam
tat punar anyenānyat pratisaran
vikṣipaty aparisphuṭaṃ vā pratipadyate
ata eva śāṭhyaṃ mrakṣād bhidyate
Duplicity is mental crookedness comprising a means of concealing one’s own faults. That means is confusing another: one diverts the matter by answering one thing with another or responds unclearly. Thus duplicity differs from concealment.
Translate mada as pride or self-elation, not generic intoxication.→ Pride
trbh [856, 857, 858, 859, 860, 861]madaḥ svasaṃpattau raktasyoddharṣaś cetasaḥ paryādānam
kulārogyayauvanabalarūpaiśvaryabuddhimedhāprakarṣaḥ svasaṃpattiḥ
uddharṣo
harṣaviśeṣaḥ
yena harṣaviśeṣeṇa cittam asvatantrīkriyate tena
tadātmatantrīkaraṇāt paryāttaṃ bhavatīty etad uktañ cetasaḥ paryādānam iti
Pride is the elation of one attached to personal excellence, an overpowering of the mind. Personal excellence is eminence in family, health, youth, strength, beauty, sovereignty, intelligence, or wisdom. Elation is a particular kind of delight by which the mind is deprived of autonomy.
Translate vihiṃsā as ‘harmfulness’, including cruelty and the tormenting of sentient beings.→ Harmfulness
trbh [863, 864, 865, 866, 867, 868, 869]vihiṃsā sattvaviheṭhanā
vividhair vadhabandhanatāḍanatarjanādibhiḥ sattvānāṃ
hiṃsā vihiṃsā
viheṭhyante 'nayā sattvā vadhabandhanādibhir
duḥkhadaurmanasyotpādanād iti sattvaviheṭhanā
sā punaḥ pratighāṃśikī
nirghṛṇatā sattveṣu cittarūkṣatā sattvaviheṭhanakarmikā vihiṃsety ucyate
Harmfulness is tormenting beings through killing, binding, beating, threatening, and similar acts, producing suffering and distress. It is a component of hostility and is called mercilessness or harshness of mind toward beings.
Distinguish ahrī and atrapā as inward and outward forms of shamelessness rather than treating them as synonyms.→ Lack of inward shame; lack of outward moral shame
trbh [870, 871, 872]āhrīkyaṃ svayam avadyenālajjā
tasmin karmaṇyātmānam ayogyaṃ manyamānasyāpi
yāvadyenālajjā sāhrīkyaṃ hrīvipakṣabhūtam
Lack of shame is being unashamed before oneself at what is blameworthy, even while considering oneself unfit for that act; it is the opposite of shame.
trbh [873, 874, 875, 876]anapatrāpyaṃ parato 'vadyenālajjā
lokaśāstraviruddham etan mayā kriyata ity
evam avagacchato 'pi yā tayā pāpakriyayālajjā sāpatrāpyavipakṣabhūtam
anapatrāpyam
Lack of moral concern is being unashamed from the external standpoint at what is blameworthy: even knowing that one’s act contradicts worldly and scriptural standards, one is unashamed of that evil action.
Translate styāna as mental torpor or unworkability, not physical coagulation or stiffness.→ Torpor
trbh [881, 882, 883]styānañ cittasyākarmaṇyatā staimityam
stimitasya bhāvaḥ staimityaṃ yadyogāc
cittaṃ jaḍībhavati stimitaṃ bhavati nālambanaṃ pratipattuṃ samutsahate
Torpor is the mind’s unworkability, its stagnation. Through it the mind becomes dull and stagnant and cannot muster the effort to apprehend its object.
trbh [884, 885, 886, 887]etac
ca sarvakleśopakleśasahāyyadānakarmakam
mohāṃśe prajñaptatvāc ca mohāṃśikam
eva na pṛthag vidyate
It supports every affliction and secondary affliction; being designated within delusion, it is a component of delusion and does not exist separately.
Retain uddhataḥ as the morphology of the transmitted verse but translate the intended technical item through the commentary’s auddhatya, ‘restlessness’ or mental non-tranquillity.→ Restlessness, with the verse-form uddhataḥ explicitly noted
trbh [888, 889]auddhatyaṃ cittasyāvyupaśamaḥ
vyupaśamo hi śamathas tadviruddho 'vyupaśamaḥ
Restlessness is the mind’s non-tranquillity. Tranquillity is calm abiding; non-tranquillity is its opposite.
trbh [890, 891]sa punar eṣa rāgānukūlaṃ pūrvahasitarasitakrīḍitādyanusmarataś cetaso
'vyupaśamahetuḥ śamathaparipanthakarmakaḥ
It is the cause of mental non-tranquillity when one recollects former laughter, enjoyment, play, and the like conducive to attachment; it obstructs calm abiding.
Translate āśraddhya as lack of faith, specifically non-conviction concerning karmic result, truths, and the Three Jewels.→ Lack of faith
trbh [892, 893, 894, 895]āśraddhyāṃ karmaphalasatyaratneṣv anabhisaṃpratyayaḥ śraddhāvipakṣaḥ
śraddhā
hy astitvaguṇavattvaśakyatveṣv abhisaṃpratyayaḥ prasādo 'bhilāṣaś ca
yathākramam
Lack of faith is non-conviction regarding karmic result, the truths, and the Jewels, and is the opposite of faith. Faith is respectively conviction, clarity, and aspiration concerning existence, possession of qualities, and possibility.
trbh [896, 897]aśraddhā tadviparyeṇāstitvaguṇavattvaśakyatveṣv
anabhisaṃpratyayo 'prasādo 'nabhilāṣaś ca
Lack of faith is the reverse: non-conviction, lack of clarity, and lack of aspiration concerning existence, qualities, and possibility.
Translate kausīdya as sloth in relation to wholesome action, excluding the lexical sense ‘usury’.→ Sloth regarding the wholesome
trbh [900, 901, 902, 903, 904]kausīdyaṃ kuśale cetaso 'nabhyutsāho vīryavipakṣaḥ
kuśale
kāyavāṅmanaḥkarmaṇi nidrāpārśvaśayanasukham āgamya yo mohāṃśikaś cetaso
'nabhyutsāhaḥ
etac ca kuśalapakṣaprayogaparipanthakarmakam
Sloth is the mind’s lack of exertion in the wholesome and is the opposite of energy. It is the delusion-associated lack of exertion in wholesome bodily, verbal, and mental action arising from the pleasure of sleep and lying down; it obstructs engagement with the wholesome side.
Translate pramāda as heedlessness: failure to guard the mind from affliction and to cultivate its wholesome antidote.→ Heedlessness
trbh [905, 906, 907, 908]pramādo yair lobhadveṣamohakausīdyaiḥ kleśād rāgadveṣamohādikāc cittaṃ na
rakṣati kaśalaṃ ca tatpratipakṣabhūtaṃ na bhāvayati
teṣu
lobhadveṣamohakausīdyeṣu pramādaḥ prajñapyate
Heedlessness is designated in those states of greed, hatred, delusion, and sloth through which one does not protect the mind from affliction and does not cultivate the wholesome that is its antidote.
trbh [909, 910]ayañ
cākuśalavṛddhikuśalaparihāṇisaṃniśrayadānakarmakaḥ
It provides the basis for the increase of the unwholesome and the decline of the wholesome.
Construe muṣitā as a feminine adjective modifying smṛtiḥ and translate the phrase as ‘afflicted mindfulness’, not literally as a memory that has been stolen.→ Afflicted mindfulness
trbh [911, 912]muṣitā smṛtiḥ kliṣṭā smṛtiḥ
kliṣṭeti kleśasaṃprayuktā
‘Robbed mindfulness’ means afflicted mindfulness. ‘Afflicted’ means associated with the afflictions.
trbh [913, 914]iyañ ca
vikṣepasaṃniśrayadānakarmikā
It provides the basis for distraction.