--- 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
