Use of cases with the word "hetu"

[Harry Spier]

Dear list members:

For the simple sentence "The child is the cause of the mother's happiness"
I'm not clear from what Monier-Williams says about the proper cases to use with the word "hetu"
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(H2) hetú [p= 1303,3] [L=264003]
m. " impulse " , motive , cause , cause of , reason for (loc. , rarely dat. or gen. ; hetuna, hetoḥ, hetave, hetau , " for a cause or reason " , " by reason of " , " on account of " [with gen. or comp. e.g. mama hetoḥ or mad-dhetoḥ , " on account of me "] ; . . . .
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For the simple sentence "The child is the cause of the mother's happiness."
1) Is the "effect" i.e. "mother's happiness" put in the locative and can the "cause" i.e. "the child" be put in the nominative like this:
jananyāḥ sukhe hetuḥ śiśuḥ |
OR
2) Is the "cause" i.e. "the child" ALWAYS put in the genitive (if not compounded) like this:
jananyāḥ sukhe śiśor hetuḥ
OR
3) Is he saying the "cause" is put in the genitive ONLY when you use the inflected forms hetunā, hetoḥ, hetave, and hetau.
and is this a correct use of hetunā :
śiśoḥ hetunā jananyāḥ sukham bhavati

Many thanks,

Harry

[Hnbhat B.R.]

-- 

​I don't know why you are trying all the meanings given in a Dictionary, which is dependendent on the context of the usage. Be simple and direct in translation idiomatic to the target language ​in the similar context as in the original language.

Or you will get confused, with trying all the dictionary meaning for the Sanskrit word given for the English Word as you have done and its various idiomatic usages in Sanskrit. 

Please go through the  Kāraka Prakaraṇa. of VS Apte's The Student`s Guide to Sanskrit Composition available in this site with example of Sanskrit idiommatic usages equivalents to English sentences:

The Student`s Guide to Sanskrit Composition

And note that verbal translation word to word is impossible to convey the same idea in both the languages alike. It will give give a different and some times contradictory or ambiguous sentences many times as you have done.

In Sanskrit Concordance of Parts of Speech is important, like the Word Order in English.

 

[Harry Spier]

Thank you Dr. Bhat,

Yes you are right. The Monier-Williams dictionary was confusing me.  I was going through a Sanskrit Manual for High Schools and it had an example of the use of "hetu" that seemed very straight forward: vidhir duḥkhasya hetur bhavati  but then when I checked MW while doing an english to sanskrit exercise, what it said about the uses of cases with hetu confused me so I was trying to clear up that doubt.  I have Apte's book so thank you very much for that pointer

Regards,

Harry

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[sanskrit2601]

नमस्ते श्रीमन्

गीतायां त्रयोदशे अध्याये -

 कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते ।
   पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥ १३-२० ॥

या विभक्तिः यस्य पदस्य सा योग्या एव ?

सस्नेहम्
अभ्यंकरकुलोत्पन्नः श्रीपादः ।
"श्रीपतेः पदयुगं स्मरणीयम् ।"

[Harry Spier]

Thank you Abhyankarji for this example of the use of "hetu" with the "effects"  कार्यकारणकर्तृत्वे  and भोक्तृत्वे   in locative case.  

What had been confusing me was that in the example from Antoines "A Sanskrit Manual" :

vidhir duḥkhasya hetur bhavati

the "effect"  duḥkha is the genitive  to hetu

But in the example from Monier-Williams  it is the "cause" which is the genitive to hetu.

mama hetoḥ which he translates as " on account of me "

Thanks,

Harry Spier

2013/11/21 sanskrit2601 <sanskr...@gmail.com>

[sanskrit2601]

नमस्ते श्रीमन् !

मन्मतेन हेतुभ्यः परिणामः सिद्धः भवति | हेतुः इति कारणं (Cause) वा कारकं (agent) वा साधनं (means) वा उद्देशः (purpose, objective) वा |

"विधिः दुःखस्य हेतुर्भवति" | इत्यत्र दुःखम् तु परिणामरूपम् | भवतापि तथैव निर्दिष्टम् the "effect"  duḥkha | तस्य परिणामस्य हेतुः (कारणं) विधिः | विधिः इति दैवं वा स्वीयं कार्यं वा कर्तृत्वम् |
"कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते" इत्यत्रापि "कार्यकारणकर्तृत्वे" अस्मिन् परिणामे हेतुः (कारणं वा कारकं वा) प्रकृतिः |

"पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते" इत्यत्रापि "सुखदुःखानां भोक्तृत्वे" अस्मिन् परिणामे हेतुः (कारकः) पुरुषः |

प्रथमे अध्याये "अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते" अत्र "त्रैलोक्यराज्यस्य हेतोः" एतौ द्वावपि शब्दौ षष्ठ्यां | कः हेतुः ? त्रैलोक्यराज्यम् इति हेतुः | अत्र हेतुः इति उद्देशः वा परिणामः वा ? प्रायः द्वावपि !!!

अत्रैव महीकृते-शब्दः तु सप्तम्याम् ! हेतु-शब्दस्य संबन्धः यैः शब्दैः सह भवति तेषां प्रायः षष्ठी वा सप्तमी इति दृश्यते |

द्वितीये अध्याये "मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि" अत्र कर्मफलहेतुः = कर्मफलं (एव) हेतुः (उद्देशः) यस्य" | अथवा फलं एव हेतुः (उद्देशः वा कारणं वा कारकः वा) यस्य कर्मणां सः | अत्र "फल"-इति अन्यः शब्दः स्पष्टतया प्रयुक्तः तेन हेतुः-इति फलं वा परिणामः नैव |

दृश्यते हेतु-शब्दस्य विविधाः अर्थाः | कः अर्थः योग्यः सः सन्दर्भमनुसृत्यैव ग्राह्यः | विभक्त्याः योजनमपि अर्थानुसारेण | भट-महोदयेन तथैव उपदिष्टम् खलु |

[sanskrit2601]

नमस्ते श्रीमन् !

गीतायां अष्टादशे अध्याये अपि 18-13-मध्ये "पञ्चैतानि कारणानि" इत्युक्त्वा 18-14-मध्ये विवृतानि | पुनः 18-15-मध्ये तानि "पञ्चैते तस्य हेतवः" एवं "हेतु"-शब्देन निर्दिष्टानि |

[Arvind_Kolhatkar]

Let me give the following verse that I had read several years ago.  It may explain how the word हेतु is used.

Before we go to the verse, some explanation of its background will be helpful.

In old India, when the caste feelings were quite strong, two castes, the Brahmin and the Kayastha, were always opposed to each other, mainly because both  castes derived their livelihood from being literate, the Brahmin as a priest/clerk/astrologer and the Kayastha as the village clerk.   The Brahmin abstained from meat eating while the Kayastha had no such compunctions.  The Brahmin and the Kayastha would use every opportunity to jeer at the other. 

A Brahmin wit has composed the following verse.  It involves a pun on the meaning of कायस्थ - it can mean someone of the कायस्थ caste or it can also mean the literal 'one who is inside a काया or a body', i.e. a child in the womb.  

The verse says:

कायस्थेनोदरस्थेन मातुर्मांसं न भक्षितम्।

न तत्र करुणा हेतुस्तत्र हेतुरदन्तता॥ 

A कायस्थ in the womb did not eat the mother's flesh.  It was not for the reason that he took pity on her.  It was for the reason that he had no teeth!

Arvind Kolhatkar, Toronto, November 21, 2013.

[Ramakrishnan D]

kolhatkar-mahodaya!

bhavtaa uddhRita-slokaH manoharaH . dhanyavAdAH .

bhavadIyaH,

rAmakRishNaH.

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