--- In FairfieldLife@yahoogroups.com, cardemaister <[EMAIL PROTECTED]> wrote: > > > > > traiguNyaviSayaaH traiguNyaM saMsaaro > viSayaH prakaashayitavyaH yeSaaM te > vedaaH traiguNyaviSayaaH | > tvaM tu nistraiguNyo bhava arjuna, > niSkaamo bhava ityarthaH | nirdvandvaH > sukhaduHkhahetuu pratipakSau padaarthau > dvandvashabdavaacyau, tataH nirgataH > nirdvandvo bhava | nityasattvasthaH > sadaa sattvaguNaashrito bhava | > tathaa niryogakSemaH anupaattasya > upaadaanaM yogaH, upaattasya rakSaNam > kSemaH, yogakSemapradhaanasya > shreyasi pravRttir duSkaraa ityataH > niryogakSemo bhava | aatmavaan > apramattash ca bhava | Sa(??) tava > upadeshaH svadharman anutiSThtaH || > sarveSu vedokteSu karmasu > yaanyuktaanyanantaani phalaani taani > naapekSyante cet, kimarthaM taani > iishvaraayetyanuSThiyante ityucyate; shRNu > > 2.45 To those who are thus devoid of discriminating wisdom, who > indulge in pleasure, [Here Ast. adds 'yat phalam tad aha, what result > accrues, that the Lord states:'-Tr.] O Arjuna, vedah, the Vedas; > traigunya-visayah, have the three qualities as their object, have the > three > gunas, [Traigunya means the collection of the three qualities, viz > sattva > (purity), rajas (energy) and tamas (darkness); i.e. the collection of > virtuous, vicious and mixed activities, as also their results. In this > derivative sense traigunya means the worldly life.] i.e. the worldly > life, as > the object to be revealed. But you bhava, become; nistraigunyah, free > from the three qualities, i.e. be free from desires. [There is a > seeming > conflict between the advices to be free from the three qualities and > to be > ever-poised in the quality of sattva. Hence, the Commentator takes the > phrase nistraigunya to mean niskama, free from desires.] (Be) > nirdvandvah, free from the pairs of duality -- by the word dvandva, > duality, are meant the conflicting pairs [Of heat and cold, etc.] > which are > the causes of happiness and sorrow; you become free from them. [From > heat, cold, etc. That is, forbear them.] You become nitya- sattvasthah, > ever-poised in the quality of sattva; (and) so also niryoga-ksemah, > without (desire for) acquisition and protection. Yoga means > acquisition of > what one has not, and ksema means the protection of what one has. For > one who as 'acquisition and protection' foremost in his mind, it is > difficult > to seek Liberation. Hence, you be free from acquisition and > protection. > And also be atmavan, self-collected, vigilant. This is the advice > given to > you while you are engaged in your own duty. [And not from the point of > view of seeking Liberation.] > > > We've tried to transliterate the original > text as accurately as possible. There > are some strange features in that text, > like ignored sandhis, and stuff. > (For instance, normally "tataH + nirgataH > + nirdvandvaH" would result to "tato > nirgato nirdvandvaH". There's no way we > can tell whether that "de-sandhied" forms > belong to the original text of Shankara.) > > traiguNyaviSayaaH traiguNyaM saMsaaro > viSayaH prakaashayitavyaH yeSaaM te > vedaaH traiguNyaviSayaaH | > tvaM tu nistraiguNyo bhava arjuna, > niSkaamo bhava ityarthaH | nirdvandvaH > sukhaduHkhahetuu pratipakSau padaarthau > dvandvashabdavaacyau, tataH nirgataH > nirdvandvo bhava | nityasattvasthaH > sadaa sattvaguNaashrito bhava | > tathaa niryogakSemaH anupaattasya > upaadaanaM yogaH, upaattasya rakSaNam > kSemaH, yogakSemapradhaanasya > shreyasi pravRttir duSkaraa ityataH > niryogakSemo bhava | aatmavaan > apramattash ca bhava | Sa(??) tava > upadeshaH svadharman anutiSThtaH || > sarveSu vedokteSu karmasu > yaanyuktaanyanantaani phalaani taani > naapekSyante cet, kimarthaM taani > iishvaraayetyanuSThiyante ityucyate; shRNu > > 2.45 To those who are thus devoid of discriminating wisdom, who > indulge in pleasure, [Here Ast. adds 'yat phalam tad aha, what result > accrues, that the Lord states:'-Tr.] O Arjuna, vedah, the Vedas; > traigunya-visayah, have the three qualities as their object, have the > three > gunas, [Traigunya means the collection of the three qualities, viz > sattva > (purity), rajas (energy) and tamas (darkness); i.e. the collection of > virtuous, vicious and mixed activities, as also their results. In this > derivative sense traigunya means the worldly life.] i.e. the worldly > life, as > the object to be revealed. But you bhava, become; nistraigunyah, free > from the three qualities, i.e. be free from desires. [There is a > seeming > conflict between the advices to be free from the three qualities and > to be > ever-poised in the quality of sattva. Hence, the Commentator takes the > phrase nistraigunya to mean niskama, free from desires.] (Be) > nirdvandvah, free from the pairs of duality -- by the word dvandva, > duality, are meant the conflicting pairs [Of heat and cold, etc.] > which are > the causes of happiness and sorrow; you become free from them. [From > heat, cold, etc. That is, forbear them.] You become nitya- sattvasthah, > ever-poised in the quality of sattva; (and) so also niryoga-ksemah, > without (desire for) acquisition and protection. Yoga means > acquisition of > what one has not, and ksema means the protection of what one has. For > one who as 'acquisition and protection' foremost in his mind, it is > difficult > to seek Liberation. Hence, you be free from acquisition and > protection. > And also be atmavan, self-collected, vigilant. This is the advice > given to > you while you are engaged in your own duty. [And not from the point of > view of seeking Liberation.]
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