Upadeśasāhasrī / 1. Caitanya (चैतन्य)
1. Caitanya (चैतन्य)
Summary
Prakaraṇa (प्रकरण) 1 is awareness, and why knowledge, not karma, is what ends the round. Action can rearrange what is done. It does not remove the ignorance that makes the self look like a doer. The verses set vidyā (विद्या) against that claimant.
नेपालीमा
प्रकरण १ को विषय चेतना हो, र चक्र कर्मले होइन ज्ञानले किन सकिन्छ भन्ने कुरा पनि यही हो। कर्मले गरिएको कुरा मिलाउन सक्छ, तर आत्मालाई कर्ता जस्तो देखाउने अज्ञान हटाउँदैन। श्लोकहरूले विद्यालाई त्यो दाबीको सामु राख्छन्।
Awareness, and why vidyā (विद्या), knowledge, is what ends the round. Karma (कर्म) is the other claimant.
26 of 26 lines in this chapter are written out word by word.
| Line | |
|---|---|
| 1.1 | चैतन्यं सर्वगं सर्वं सर्वभूतगुहाशयम् । यत् सर्वविषयातीतं तस्मै सर्वविदे नमः caitanyaṃ sarvagaṃ sarvaṃ sarvabhūtaguhāśayam / yat sarvaviṣayātītaṃ tasmai sarvavide namaḥ Homage to awareness, present in all, beyond every object, the knower of all. |
| 1.2 | समापय्य क्रियाः सर्वा दाराग्न्याधानपूर्विकाः । ब्रह्मविद्यामथेदानीं वक्तुं वेदः प्रचक्रमे samāpayya kriyāḥ sarvā dārāgnyādhānapūrvikāḥ / brahmavidyām athedānīṃ vaktuṃ vedaḥ pracakrame Having completed all the rites, beginning with the taking of a wife and the laying of the fire, the Veda now began to speak the knowledge of Brahman (ब्रह्मन्). |
| 1.3 | कर्माणि देहयोगार्थं देहयोगे प्रियाप्रिये । ध्रुवे स्यातां ततो रागो द्वेषश् चैव ततः क्रियाः karmāṇi dehayogārthaṃ dehayoge priyāpriye / dhruve syātāṃ tato rāgo dveṣaś caiva tataḥ kriyāḥ Acts are for joining with a body. Once there is a body, pleasure and pain are fixed, and from them come desire, aversion, and further action. |
| 1.4 | धर्माधर्मौ ततोऽज्ञस्य देहयोगस् तथा पुनः एवं नित्यप्रवृत्तोऽयं संसारश् चक्रवद् भृशम् dharmādharmau tato 'jñasya dehayogas tathā punaḥ evaṃ nityapravṛtto 'yaṃ saṃsāraś cakravad bhṛśam From that, for the one who does not know, come merit and demerit, and joining with a body again. This round rolls on constantly, like a wheel. |
| 1.5 | अज्ञानं तस्य मूलं स्यादिति तद्धानमिष्यते । ब्रह्मविद्यात आरब्धा ततो निःश्रेयसं भवेत् ajñānaṃ tasya mūlaṃ syād iti taddhānam iṣyate / brahmavidyāta ārabdhā tato niḥśreyasaṃ bhavet Ignorance would be its root, so the removal of that is what is wanted. Brahman (ब्रह्मन्)-knowledge, begun from that, and then the highest good comes to be. |
| 1.6 | विद्यैवाज्ञानहानाय न कर्माप्रतिकूलतः । नाज्ञानस्याप्रहाणे हि रागद्वेषक्षयो भवेत् vidyaivājñānahānāya na karmāpratikūlataḥ / nājñānasyāprahāṇe hi rāgadveṣakṣayo bhavet Knowledge alone is for the removal of ignorance. Action is not, because action is not opposed to it. While ignorance is not removed, desire and aversion do not wear out. |
| 1.7 | रागद्वेषक्षयाभावे कर्म दोषोद्भवं ध्रुवम् । तस्मान् निःश्रेयसार्थाय विद्यैवात्र विधीयते rāgadveṣakṣayābhāve karma doṣodbhavaṃ dhruvam / tasmān niḥśreyasārthāya vidyaivātra vidhīyate While desire and aversion are not worn out, action, whose source is the fault, is sure. Therefore knowledge alone is laid down here, for the sake of the highest good. |
| 1.8 | ननु कर्म तथा नित्यं कर्तव्यं जीवने सति । विद्यायाः सहकारित्वं मोक्षं प्रति हि तद् व्रजेत् nanu karma tathā nityaṃ kartavyaṃ jīvane sati / vidyāyāḥ sahakāritvaṃ mokṣaṃ prati hi tad vrajet The objection: surely action, too, must always be done while one is alive, for it would be knowledge's helper toward release. |
| 1.9 | यथा विद्या तथा कर्म चोदितत्वाविशेषतः । प्रत्यवायस्मृतेश् चैव कार्यं कर्म मुमुक्षुभिः yathā vidyā tathā karma coditatvāviśeṣataḥ / pratyavāyasmṛteś caiva kāryaṃ karma mumukṣubhiḥ The objection continues: action is to be done by seekers of release, just as knowledge is, since both are enjoined, and since omitting the enjoined is remembered as a fault. |
| 1.10 | ननु ध्रुवफला विद्या नान्यत् किंचिदपेक्षते । नाग्निष्टोमो यथैवान्यद् ध्रुवकार्योऽप्यपेक्षते nanu dhruvaphalā vidyā nānyat kiṃcid apekṣate / nāgniṣṭomo yathaivānyad dhruvakāryo 'py apekṣate The objection: surely knowledge, whose fruit is sure, depends on nothing else. The Agniṣṭoma (अग्निष्टोम), whose result is also sure, still depends on other things. |
| 1.11 | तथा ध्रुवफला विद्या कर्म नित्यमपेक्षते । इत्येवं केचिदिच्छन्ति न कर्म प्रतिकूलतः tathā dhruvaphalā vidyā karma nityam apekṣate / ity evaṃ kecid icchanti na karma pratikūlataḥ So, some want it that knowledge with a sure fruit always depends on action. Action, they say, is not opposed. |
| 1.12 | विद्यायाः प्रतिकूलं हि कर्म स्यात् साभिमानतः । निर्विकारात्मबुद्धिश् च विद्येतीह प्रकीर्तिता vidyāyāḥ pratikūlaṃ hi karma syāt sābhimānataḥ / nirvikārātmabuddhiś ca vidyetīha prakīrtitā Action would be opposed to knowledge, because action goes with the I-sense. And the notion of the self as without change is what is proclaimed here as knowledge. |
| 1.13 | अहं कर्ता ममेदं स्यादिति कर्म प्रवर्तते । वस्त्वधीना भवेद् विद्या कर्त्रधीनो भवेद् विधिः ahaṃ kartā mamedaṃ syād iti karma pravartate / vastvadhīnā bhaved vidyā kartradhīno bhaved vidhiḥ Action proceeds from 'I am the doer' and 'this is mine.' Knowledge depends on the thing. Injunction depends on the doer. |
| 1.14 | कारकाण्युपमृद्नाति विद्याब्बुद्धिमिवोषरे । तत्सत्यमतिमादाय कर्म कर्तुं व्यवस्यति kārakāṇy upamṛdnāti vidyābbuddhim ivoṣare / tatsatyamatim ādāya karma kartuṃ vyavasyati Knowledge crushes the factors of action, as the intellect on barren ground. Taking up the notion of that truth, a man still resolves to act. |
| 1.15 | विरुद्धत्वादतः शक्यं कर्म कर्तुं न विद्यया । सहैवं विदुषा तस्मात् कर्म हेयं मुमुक्षुणा viruddhatvād ataḥ śakyaṃ karma kartuṃ na vidyayā / sahaivaṃ viduṣā tasmāt karma heyaṃ mumukṣuṇā Because they are opposed, action cannot be done together with knowledge. Therefore the seeker of release should abandon action. |
| 1.16 | देहाद्यैरविशेषेण देहिनो ग्रहणं निजम् । प्राणिनां तदविद्योत्थं तावत् कर्मविधिर् भवेत् dehādyair aviśeṣeṇa dehino grahaṇaṃ nijam / prāṇināṃ tad avidyotthaṃ tāvat karmavidhir bhavet Living beings naturally take the embodied one as not different from the body and the rest. Born of ignorance, that is how far the injunction to act extends. |
| 1.17 | नेति नेतीति देहादीनपोह्यात्मावशेषितः । अविशेषात्मबोधार्थं तेनाविद्या निवर्तिता neti netīti dehādīn apohyātmāvaśeṣitaḥ / aviśeṣātmabodhārthaṃ tenāvidyā nivartitā By 'not this, not this,' body and the rest are set aside and the self remains. Ignorance is turned back by that, for the sake of knowing the self without distinctions. |
| 1.18 | निवृत्ता सा कथं भूयः प्रसूयेत प्रमाणतः । असत्येवाविशेषे हि प्रत्यगात्मनि केवले nivṛttā sā kathaṃ bhūyaḥ prasūyeta pramāṇataḥ / asaty evāviśeṣe hi pratyagātmani kevale Once turned back by a means of knowing, how could that ignorance be born again? The inner self is alone, without distinctions. |
| 1.19 | न चेद् भूयः प्रसूयेत कर्ता भोक्तेति धीः कथम् । सदस्मीति च विज्ञाने तस्माद् विद्यासहायिका na ced bhūyaḥ prasūyeta kartā bhokteti dhīḥ katham / sad asmīti ca vijñāne tasmād vidyāsahāyikā The objection: if it would not arise again, how does the thought 'I am the doer, I am the enjoyer' come, and how, in the knowledge 'I am the real,' is action therefore the helper of knowledge? |
| 1.20 | अत्यरेचयदित्युक्तो न्यासः श्रुत्यात एव हि । कर्मभ्यो मानसान्तेभ्य एतावदिति वाजिनाम् atyarecayad ity ukto nyāsaḥ śrutyāta eva hi / karmabhyo mānasāntebhya etāvad iti vājinām Renunciation is said by scripture itself to have gone beyond action, up through mental action. 'This far,' say the Vājasaneyins (वाजसनेयिन्). |
| 1.21 | अमृतत्वं श्रुतं तस्मात् त्याज्यं कर्म मुमुक्षुभिः । अग्निष्टोमवदित्युक्तं तत्रेदमभिधीयते amṛtatvaṃ śrutaṃ tasmāt tyājyaṃ karma mumukṣubhiḥ / agniṣṭomavad ity uktaṃ tatredam abhidhīyate Immortality is what is heard from that, so seekers of release are to abandon action. It was said to be like the Agniṣṭoma (अग्निष्टोम). To that, the following is said. |
| 1.22 | नैककारकसाध्यत्वात् फलान्यत्वाच् च कर्मणः । विद्या तद्विपरीतातो दृष्टान्तो विषमो भवेत् naikakārakasādhyatvāt phalānyatvāc ca karmaṇaḥ / vidyā tadviparītāto dṛṣṭānto viṣamo bhavet Because action is not accomplished by a single factor, and because its fruit is something else, the example is unequal. Knowledge is the opposite of that. |
| 1.23 | कृष्यादिवत् फलार्थत्वादन्यकर्मोपबृंहणम् । अग्निष्टोमस् त्वपेक्षेत विद्यान्यत् किमपेक्षते kṛṣyādivat phalārthatvād anyakarmopabṛṃhaṇam / agniṣṭomas tv apekṣeta vidyānyat kim apekṣate The Agniṣṭoma (अग्निष्टोम), like farming, aims at a fruit, so it looks to other acts to build it up. What else would knowledge look to? |
| 1.24 | प्रत्यवायस् तु तस्यैव यस्याहंकार इष्यते । अहंकारफलार्थित्वे विद्येते नात्मवेदिनः pratyavāyas tu tasyaiva yasyāhaṃkāra iṣyate / ahaṃkāraphalārthitve vidyete nātmavedinaḥ The fault of omission belongs only to the one in whom the I-sense is accepted. The I-sense, and the seeking of fruit, are not found in the knower of the self. |
| 1.25 | तस्मादज्ञानहानाय संसारविनिवृत्तये । ब्रह्मविद्याविधानाय प्रारब्धोपनिषत् त्वियम् tasmād ajñānahānāya saṃsāravinivṛttaye / brahmavidyāvidhānāya prārabdhopaniṣat tv iyam Therefore this Upaniṣad (उपनिषद्) has been begun, for the removal of ignorance, for the ending of saṃsāra (संसार), for the laying down of the knowledge of Brahman (ब्रह्मन्). |
| 1.26 | सदेरुपनिपूर्वस्य क्विपि चोपनिषद् भवेत् । मन्दीकरणभावाच् च गर्भादेः शातनात् तथा sader upanipūrvasya kvipi copaniṣad bhavet / mandīkaraṇabhāvāc ca garbhādeḥ śātanāt tathā Upaniṣad (उपनिषद्) comes from the root sad, preceded by upa and ni, with the suffix kvip. And from the weakening, and from the cutting away of the womb and the rest. |