1.19
Upadeśasāhasrī / 1. Caitanya (चैतन्य) / 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 line
If it would not be born again, how does the thought 'I am the doer, I am the enjoyer' arise? And in the knowledge 'I am the real,' the objector says, action is therefore knowledge's helper.
नेपालीमा
यदि त्यो फेरि जन्मिँदैन भने म कर्ता हुँ, म भोग्ने हुँ भन्ने विचार कसरी उठ्छ। आक्षेप गर्नेले भन्छ, म सत्य हुँ भन्ने ज्ञानमा पनि यसैले कर्म ज्ञानको सहायक हो।
Where it sits
Hear the voice. Verse 18 was the book. Verse 19 presses a fact everyone can see, that the doer-thought still shows up, and tries to smuggle karma (कर्म) back in as a helper. The answer is not 'the thought does not show up.' The answer, in verse 20, is what the śruti (श्रुति) puts above action.
Split: na (न) + ced (चेद्) + bhūyas (भूय) + prasūyeta (प्रसूयेत) + kartā (कर्ता) + bhoktā (भोक्ता) + iti (इति) + dhīḥ (धीः) + katham (कथम्) + sat (सत्) + asmi (अस्मि) + iti (इति) + ca (च) + vijñāne (विज्ञाने) + tasmāt (तस्मात्) + vidyā-sahāyikā (विद्या-सहायिका)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| na (न) | indeclinable | not. |
| ced (चेद्) | indeclinable | if. na ced (न चेद्) is 'if not.' |
| bhūyas (भूय) | indeclinable | again. |
| prasūyeta (प्रसूयेत) | optative passive, third person singular | it would be born. The subject is still avidyā (अविद्या). |
| kartā (कर्ता) | nominative singular, masculine | the doer. Inside the quoted thought. |
| bhoktā (भोक्ता) | nominative singular, masculine | the enjoyer. Written bhokteti (भोक्तेति), bhoktā iti (भोक्ता इति). |
| iti (इति) | indeclinable | thus, quoting the thought. |
| dhīḥ (धीः) | nominative singular, feminine | the thought, the notion. |
| katham (कथम्) | indeclinable | how. How does that thought still arise? |
| sat (सत्) | nominative singular, neuter | the real, what is. |
| asmi (अस्मि) | present, first person singular | I am. |
| iti (इति) | indeclinable | thus. Quoting 'I am the real.' |
| ca (च) | indeclinable | and. |
| vijñāne (विज्ञाने) | locative singular, neuter | when there is that knowledge. |
| tasmāt (तस्मात्) | indeclinable | therefore. The objector's conclusion. |
| vidyā-sahāyikā (विद्या-सहायिका) | nominative singular, feminine | the female helper of vidyā (विद्या). The noun not repeated is kriyā (क्रिया) or karma (कर्म) taken as the helper, feminine sahāyikā (सहायिका) agreeing with the understood action-as-helper. The objector wants action in that role. |
The phrases
This is the objector using verse 18 against the book. If ignorance cannot return, why is the thought 'I am the doer and the enjoyer' still here? And once a person knows 'I am the real,' the objector concludes that action must be helping that knowledge along. tasmāt (तस्मात्) is his therefore, not the book's.
Verse 20 answers with the śruti (श्रुति) on nyāsa (न्यास), renunciation, which goes past action.
Sanskrit in this line
sad asmi (सदस्मि) is sat (सत्) plus asmi (अस्मि), 'I am the real.' iti (इति) quotes it. Do not read sad (सद्) as a separate English word. It is sat (सत्).
Say it back
What thought does the objector say is still here?