DooDoot wrote: ↑
Fri May 31, 2019 12:35 am
A proper lexicographic and grammatical study:
Again, anupassī is an adjective
Anupassī = "being able to be" looked at, perceivable, noticeable.
And I hardly see how anu can be translated as "continuous" (uninterrupted - as in uninterrupted focus) along with what follows.
A. As preposition:
anu is only found occasionally:
(a) - with accusative (rare old Vedic function), in expressions of time like anu pañcāhaṁ = by 5 days - i. e. after (every) 5 days (cp. ved. anu dyūn = day by day).
(b) - with locative = alongside, with, by (e. g. a fire by the bank / along the road / with the wind).
B. As prefix:
(a) General character.
- Anu is frequently used as modifying (directional) element with well-defined meaning (“along”).
I. With verbs of motion: “along towards”.
(1) the motion viewed from the front backward = after, behind; esp. with verbs denoting to go, follow etc.
(2) the motion viewed from the back forward = for, towards an aim, on to, over to, forward.
II. With verbs denoting a state or condition:
(a) literal: along, at, to, combined with.
(b) applied: according to, in conformity with.
(a）(fig.) following after = second to, secondary, supplementary, inferior, minor, after, smaller.
(b) distributive = each, every, one by one, (one after one).
IV. As one of the contrasting (-comparative prefixes) [e. g. khuddânukhuddaka “small and still smaller”].
अनु anu [ ánu ]
As a prefix to verbs and nouns:
- after , along , alongside , lengthwise , near to , under , subordinate to , with.
When prefixed to nouns , especially in adverbial compounds:
- according to , severally , each by each , orderly , methodically , one after another , repeatedly.
As a separable preposition , with accusative:
- after , along , over , near to , through , to , towards , at , according to , in order , agreeably to , in regard to , inferior to.
As a separable adverb:
- after , afterwards , thereupon , again , further , then , next.
अनुपश् anupaś [ anu-√ paś ]
- to look at, perceive, notice. (RV, ŚBr., BṛĀr.Up).
When a man clearly sees
this self as god,
the lord of what was
and of what will be,
He will not seek to hide from him. (Olivelle)
atmānaṃ devam aṅjasā |
īśānaṃ bhūtabhavyasya na tato vijugupsate || BrhUp 4.4.15
*Note that Radhakrishnan translates it as "behold", in the same vein of a discernment - as in "noticeable" (like determining the presence of).
√ पश् paś [linked to dṛś]
These following meanings are used before and after Buddha's time).
- to have insight or discernment. Mn. MBh.
- to learn , find out. Mn. MBh.
- to consider , think over , examine. Mn. MBh.
- to foresee. Mn. MBh.
- to live to see , experience , partake of, undergo , incur. Mn. MBh.
These following definitions are used before the time of Buddha.
- to be a spectator. Mn.
- sight or eye. RV.
- behold , look at , observe , perceive , notice RV.
- to see with the spiritual eye. RV., Br., ŚāṅkhŚr.?
paśyāmi, paśyāvaḥ, paśyāmaḥ, paśyasi, paśyathaḥ, paśyatha, paśyati, paśyataḥ, paśyanti, paśye, paśyāvahe, paśyāmahe, paśyase, paśyethe, paśyadhve, paśyate, paśyete, paśyante, apaśyam, apaśyāva, apaśyāma, apaśyaḥ, apaśyatam, apaśyata, apaśyat, apaśyatām, apaśyan, apaśye, apaśyāvahi, apaśyāmahi, apaśyathāḥ, apaśyethām, apaśyadhvam, apaśyata, apaśyetām, apaśyanta, paśyeyam, paśyeva, paśyema, paśyeḥ, paśyetam, paśyeta, paśyet, paśyetām, paśyeyuḥ, paśyeya, paśyevahi, paśyemahi, paśyethāḥ, paśyeyāthām, paśyedhvam, paśyeta, paśyeyātām, paśyeran, paśyāni, paśyāva, paśyāma, paśya, paśyatam, paśyata, paśyatu, paśyatām, paśyantu, paśyai, paśyāvahai, paśyāmahai, paśyasva, paśyethām, paśyadhvam, paśyatām, paśyetām, paśyantām, paśyat, paśyantī, paśyamāna, paśyamānā
PRE-BUDDHIST TEXTUAL REFERENCES
'The wise ever behold that highest step of Vishnu, fixed like an eye in the heaven.' For he who has set up the sacrificial stake has hurled the thunderbolt: 'See ye that conquest of Vishnu!' he means to say when he says, 'The wise ever behold that highest step of Vishnu, fixed like an eye in the heaven.'
tadviṣṇoḥ paramam padaṃ sadā paśyanti sūrayaḥ divīva cakṣurātatamiti vajraṃ vā eṣa prāhārṣīdyo yūpamudaśiśriyattā viṣṇorvijitim paśyatetyevaitadāha yadāha tadviṣṇoḥ paramam padaṃ sadā paśyanti sūrayaḥ divīva cakṣurātatamiti
He then goes to the Sadas, saying, 'Behold thou the heaven, behold the air!' whereby he means to say, 'May I through thee, the dakshinâ, see the (heavenly) world.'
atha sado 'bhyaiti | vi svaḥ paśya vyantarikṣamiti vi tvayā dakṣiṇayā lokaṃ khyeṣamityevaitadāha
When those (Udgâtris) chant (the stotra), and when he (the Hotri) recites (the sastra) afterwards, then he (the Adhvaryu) offers that (vital fluid, in the form of Soma) unto him (Agni-Pragâpati) at the Vashat-call; and thus this vital fluid enters him. For, indeed, they do not see it to be the Great Rite that lies there being praised, nor the Great Litany, but it is Agni alone they see; for Agni is the self (body), and thus those two, the Rik and the Sâman, enter him in the form of the vital fluid; and thus they both enter (join) the Yagus.
te yadā stuvate yadānuśaṃsati athāsminnetaṃ vaṣaṭkṛte juhoti tadenameṣa raso'pyeti na vai mahāvratamidaṃ stutaṃ śeta iti paśyanti no mahadidamukthamityagnimeva paśyantyātmā hyagnistadenamete ubhe raso bhūtvāpīta ṛkca sāma ca tadubhe ṛkṣāme yajurapītaḥ
Then they said to the eye 'Chant (the Udgitha) for us'. 'All right', said the eye and chanted for them. The common good that comes of the eye, it secured for the gods by chanting, while the fine seeing it utilised for itself. The Asuras knew that through this chanter the gods would surpass them. They charged it and struck it with evil. That evil is what we come across when one sees improper things.
atha ha cakṣur ūcus tvaṃ na udgāyeti |
tatheti tebhyaś cakṣur udagāyat |
yaś cakṣuṣi bhogas taṃ devebhya āgāyat |
yat kalyāṇaṃ paśyati tad ātmane |
te 'vidur anena vai na udgātrātyeṣyantīti |
tam abhidrutya pāpmanāvidhyan |
sa yaḥ sa pāpmā yad evedam apratirūpaṃ paśyati |
sa eva sa pāpmā
'This is your self that is within all'. 'Which is within all, Yajnavalkya?' 'You cannot see that which is the witness of vision; - (You can't see the seer who does the seeing - Olivelle) (You cannot see the seer of seeing - Nikhilānanda) - you cannot hear that which is the hearer of hearing; you cannot think that which is the thinker of thought; you cannot know that which is the knower of knowledge. This is your self that is within all; everything else but this is perishable.'
eṣa ta ātmā sarvāntaraḥ |
katamo yājñavalkya sarvāntaraḥ |
na dṛṣṭer draṣṭāraṃ paśyeḥ |
na śruteḥ śrotāraṃ śṛṇuyāḥ |
na mater mantāraṃ manvīthā |
na vijñāter vijñātāraṃ vijānīyāḥ |
eṣa ta ātmā sarvāntaraḥ |
ato 'nyad ārtam |
Then they meditated on (the deity of) eye as Udgitha; the demons pierced it with evil. Therefore with the eye one sees both the sightly and the unsightly, for it has been pierced with evil.
atha ha cakṣurudgīthamupāsāṃcakrire taddhāsurāḥ pāpmanā vividhustasmāttenobhayaṃ paśyati darśanīyaṃ ādarśanīyaṃ ca pāpmanā hyetadviddham
There is this verse about it: “He who sees this (Atman) does not see death nor illness nor any sorrow. He who sees this sees all things and obtains all things in all ways.”
tadeṣa śloko na paśyo mṛtyuṃ paśyati na rogaṃ nota duḥkhatām sarvam ha paśyaḥ paśyati sarvamāpnoti sarvaśa iti
While being indeed furnished with wings and tail, people do not see him as one having wings and tail: hence one does not see the child in the womb in its proper shape; but hereafter they (will) see him as one having wings and tail, and hence one sees the child after it is born in its proper shape.
taṃ vai pakṣapucavantameva santam | na pakṣapucavantamiva paśyanti tasmādyonau garbhaṃ na yathārūpam paśyantyathainamamutra pakṣapucavantam paśyanti tasmājjātaṃ garbhaṃ yathārūpam paśyanti