2023-03-30 13:38:11 by ramamurthys
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of this figure given by rhetoricians are almost the same. Jayaratha
and Jagannātha remarked that the method of cause-and-effect may
also be arranged in the reverse manner (ie effect and cause).
Jagannātha also said that such a juxtaposition of objects (being
cause-and-effect by turn the same word and not its synonym)
should be preferably repeated in order to clearly exhibit the rela-
tion of cause-and-effect.
eg 1. saṃgāt sañjāyate kāmaḥ kāmāt krodhoʼbhijāyate
krodhād bhavati sammohaḥ sammohāt smṛtivibhramaḥ.
smṛtibhraṃśād buddhināśo buddhināśāt praṇaśyati.
संगात् सञ्जायते कामः कामात् क्रोधोऽभिजायते
क्रोधाद् भवति सम्मोहः सम्मोहात् स्मृतिविभ्रमः ॥
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात् प्रणश्यति ॥
From attachment springs desire,
From desire grows anger,
From anger comes infatuation,
From infatuation loss of intelligence,
From intelligence loss comes nescience,
From nescience man gets destruction.
This verse reflects the fall of the human soul through his addic-
tion to gross pleasures of the senses in mundane existence. All the
miseries arising out of nescience are the stumbling block in the
realisation of the spiritual values of life. The causes of man's down-
fall from higher spiritual bliss have been represented in a chain sys-
tem in cause-and-effect relation between the preceding and the
succeeding pair.
Definitions
कारणमाला सेयं यथापूर्वमेति कारणताम् ।
अर्थानां पूर्वार्थाद्भवतीदं सर्वमेवेति ॥ रु. का. ७.८४
यथोत्तरं चेत् पूर्वस्य पूर्वस्यार्थस्य हेतुता ।
तदा कारणमाला स्यात् । का. प्र. १०.१८६
यथोत्तरं पूर्वस्य हेतुत्वे कारणमाला । हे. का. ३०
गुम्फ: कारणमाला स्याद्यथाप्राक् प्रान्तकारणैः । च. ५.८५, कु. ४६.१०४
यद्यत्पूर्वं तत्तदथोत्तरं चेत् क्रमेण स्रंश्रयति ।
and Jagannātha remarked that the method of cause-and-effect may
also be arranged in the reverse manner (ie effect and cause).
Jagannātha also said that such a juxtaposition of objects (being
cause-and-effect by turn the same word and not its synonym)
should be preferably repeated in order to clearly exhibit the rela-
tion of cause-and-effect.
eg 1. saṃgāt sañjāyate kāmaḥ kāmāt krodhoʼbhijāyate
krodhād bhavati sammohaḥ sammohāt smṛtivibhramaḥ.
smṛtibhraṃśād buddhināśo buddhināśāt praṇaśyati.
संगात् सञ्जायते कामः कामात् क्रोधोऽभिजायते
क्रोधाद् भवति सम्मोहः सम्मोहात् स्मृतिविभ्रमः ॥
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात् प्रणश्यति ॥
From attachment springs desire,
From desire grows anger,
From anger comes infatuation,
From infatuation loss of intelligence,
From intelligence loss comes nescience,
From nescience man gets destruction.
This verse reflects the fall of the human soul through his addic-
tion to gross pleasures of the senses in mundane existence. All the
miseries arising out of nescience are the stumbling block in the
realisation of the spiritual values of life. The causes of man's down-
fall from higher spiritual bliss have been represented in a chain sys-
tem in cause-and-effect relation between the preceding and the
succeeding pair.
Definitions
कारणमाला सेयं यथापूर्वमेति कारणताम् ।
अर्थानां पूर्वार्थाद्भवतीदं सर्वमेवेति ॥ रु. का. ७.८४
गुम्फ: कारणमाला स्याद्यथाप्राक् प्रान्तकारणैः । च. ५.८५, कु. ४६.१०४