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.]
------------------------ Yahoo! Groups Sponsor --------------------~-->
Join modern day disciples reach the disfigured and poor with hope and healing
http://us.click.yahoo.com/lMct6A/Vp3LAA/i1hLAA/UlWolB/TM
--------------------------------------------------------------------~->
To subscribe, send a message to:
[EMAIL PROTECTED]
Or go to:
http://groups.yahoo.com/group/FairfieldLife/
and click 'Join This Group!'
Yahoo! Groups Links
<*> To visit your group on the web, go to:
http://groups.yahoo.com/group/FairfieldLife/
<*> To unsubscribe from this group, send an email to:
[EMAIL PROTECTED]
<*> Your use of Yahoo! Groups is subject to:
http://docs.yahoo.com/info/terms/
