1.9
Upadeśasāhasrī / 1. Caitanya (चैतन्य) / 1.9
यथा विद्या तथा कर्म चोदितत्वाविशेषतः प्रत्यवायस्मृतेश् चैव कार्यं कर्म मुमुक्षुभिः
yathā vidyā tathā karma coditatvāviśeṣataḥ pratyavāyasmṛteś caiva kāryaṃ karma mumukṣubhiḥ
The line
As knowledge is enjoined, so is action, because they do not differ in being commanded, and because the fault of omission is remembered. Action is to be done by those who seek release.
नेपालीमा
ज्ञान जस्तै कर्म पनि विधान गरिएको छ, किनकि आज्ञा भएको कुरामा दुवै फरक छैनन्, र नगर्नुको दोष सम्झाइएको छ। मोक्ष चाहनेले कर्म गर्नुपर्छ।
Where it sits
Verse 8 asked for karma (कर्म) as a helper. Verse 9 gives the ritualist's two reasons: equal injunction, and the danger of omission. Verse 24 will return to pratyavāya (प्रत्यवाय) and limit it to the one who still has the I-sense.
Split: yathā (यथा) + vidyā (विद्या) + tathā (तथा) + karma (कर्म) + codita-tva-aviśeṣataḥ (चोदित-त्व-अविशेषतः) + pratyavāya-smṛteḥ (प्रत्यवाय-स्मृतेः) + ca (च) + eva (एव) + kāryam (कार्यम्) + karma (कर्म) + mumukṣubhiḥ (मुमुक्षुभिः)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| yathā (यथा) | indeclinable | as. |
| vidyā (विद्या) | nominative singular, feminine | knowledge. |
| tathā (तथा) | indeclinable | so. |
| karma (कर्म) | nominative singular, neuter | action. |
| codita-tva-aviśeṣataḥ (चोदित-त्व-अविशेषतः) | indeclinable, ablative in sense | because there is no difference in their being codita (चोदित), enjoined. -taḥ (-तः) is 'because.' |
| pratyavāya-smṛteḥ (प्रत्यवाय-स्मृतेः) | ablative singular, feminine | because omission is remembered in the texts. pratyavāya (प्रत्यवाय) is the fault of not doing what was enjoined. smṛti (स्मृति) is the remembered tradition. |
| ca (च) | indeclinable | and. |
| eva (एव) | indeclinable | indeed. |
| kāryam (कार्यम्) | nominative singular, neuter, gerundive | to be done. |
| karma (कर्म) | nominative singular, neuter | action. |
| mumukṣubhiḥ (मुमुक्षुभिः) | instrumental plural, masculine | by those who desire release. mumukṣu (मुमुक्षु) is the one who wants mokṣa (मोक्ष). |
The phrases
The objector's reason: vidyā (विद्या) and karma (कर्म) are alike enjoined, so seekers of release must do both. And the texts warn that dropping an enjoined act is a pratyavāya (प्रत्यवाय).
This is still nanu (ननु), carried forward. The verse does not repeat nanu (ननु). The voice has not changed.
Sanskrit in this line
aviśeṣataḥ (अविशेषतः) is 'because of non-difference.' The a- (अ-) is doing the work of 'no.' Read the compound from aviśeṣa (अविशेष).
Say it back
What two reasons does the objector give for keeping karma (कर्म)?