1.22
Upadeśasāhasrī / 1. Caitanya (चैतन्य) / 1.22
नैककारकसाध्यत्वात् फलान्यत्वाच् च कर्मणः विद्या तद्विपरीता अतो दृष्टान्तो विषमो भवेत्
naikakārakasādhyatvāt phalānyatvāc ca karmaṇaḥ vidyā tadviparītā ato dṛṣṭānto viṣamo bhavet
The line
Because action takes more than one factor to accomplish, and because its fruit is something other than itself, while knowledge is the reverse of that, the example would be unequal.
नेपालीमा
कर्म पूरा हुन एकभन्दा बढी कारक लाग्छ, र त्यसको फल आफैँभन्दा अर्कै हुन्छ, ज्ञान चाहिँ त्यसको उल्टो हुन्छ। यसैले उदाहरण बराबर हुँदैन।
Where it sits
Verse 21 promised an answer to the Agniṣṭoma (अग्निष्टोम) comparison. This is the answer's principle. Verse 23 says it again with agriculture: a rite looks for a fruit, so it looks for helpers. Knowledge is not in that position.
Split: na-eka-kāraka-sādhya-tvāt (न-एक-कारक-साध्य-त्वात्) + phala-anyatvāt (फल-अन्यत्वात्) + ca (च) + karmaṇaḥ (कर्मणः) + vidyā (विद्या) + tad-viparītā (तद्-विपरीता) + ataḥ (अतः) + dṛṣṭāntaḥ (दृष्टान्तः) + viṣamaḥ (विषमः) + bhavet (भवेत्)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| na-eka-kāraka-sādhya-tvāt (न-एक-कारक-साध्य-त्वात्) | ablative singular, neuter | because it is not accomplished by one kāraka (कारक). An act needs agent, object, instrument, and the rest. |
| phala-anyatvāt (फल-अन्यत्वात्) | ablative singular, neuter | because the fruit is other. The fruit of a rite is something different from the rite. |
| ca (च) | indeclinable | and. |
| karmaṇaḥ (कर्मणः) | genitive singular, neuter | of action. The phala (फल) belongs to karma (कर्म). |
| vidyā (विद्या) | nominative singular, feminine | knowledge. |
| tad-viparītā (तद्-विपरीता) | nominative singular, feminine | the opposite of that. Of the rite's structure. |
| ataḥ (अतः) | indeclinable | therefore. Joined viparītātaḥ (विपरीतातः) in the reading viparītā ataḥ (विपरीता अतः), and the file writes viparītāto (विपरीतातो). |
| dṛṣṭāntaḥ (दृष्टान्तः) | nominative singular, masculine | the example. |
| viṣamaḥ (विषमः) | nominative singular, masculine | uneven, not a match. |
| bhavet (भवेत्) | optative, third person singular | it would be. |
The phrases
Two reasons the Agniṣṭoma (अग्निष्टोम) cannot illustrate vidyā (विद्या). A rite is done by many factors, and its fruit is a different thing from the knowing of it. Knowledge is viparītā (विपरीता): it is not produced by a crew of factors, and its fruit is not a separate object paid out afterwards.
viṣama (विषम) is the verdict on the dṛṣṭānta (दृष्टान्त).
Sanskrit in this line
An ablative in -tvāt (-त्वात्) is 'because of being.' Two of them, joined by ca (च), are two because. karmaṇaḥ (कर्मणः) is the genitive, 'of the action,' telling whose fruit is other.
Say it back
Why does the Agniṣṭoma (अग्निष्टोम) fail as a picture of vidyā (विद्या)?