1.24
Upadeśasāhasrī / 1. Caitanya (चैतन्य) / 1.24
प्रत्यवायस् तु तस्यैव यस्याहंकार इष्यते अहंकारफलार्थित्वे विद्येते नात्मवेदिनः
pratyavāyas tu tasyaiva yasyāhaṃkāra iṣyate ahaṃkāraphalārthitve vidyete nātmavedinaḥ
The line
But the fault of omission is only his, in whom the I-sense is held. The I-sense and the seeking of fruit are not found in the knower of the self.
नेपालीमा
तर नगर्नुको दोष त्यसैको हो जसमा म भन्ने भाव बसेको छ। आत्मा जान्नेमा म भन्ने भाव र फलको खोज पाइँदैन।
Where it sits
The long objection is closed. Verse 25 turns back to the book itself: this Upaniṣad (उपनिषद्) is begun for the removal of ignorance. Verse 26 will say how the word upaniṣad (उपनिषद्) is built.
Split: pratyavāyaḥ (प्रत्यवायः) + tu (तु) + tasya (तस्य) + eva (एव) + yasya (यस्य) + ahaṃkāraḥ (अहंकारः) + iṣyate (इष्यते) + ahaṃkāra-phala-arthitve (अहंकार-फल-अर्थित्वे) + vidyete (विद्येते) + na (न) + ātma-vedinaḥ (आत्म-वेदिनः)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| pratyavāyaḥ (प्रत्यवायः) | nominative singular, masculine | the fault of failing to do an enjoined act. The threat from verse 9. Written pratyavāyas (प्रत्यवाय) before tu (तु). |
| tu (तु) | indeclinable | but. The turn. |
| tasya (तस्य) | genitive singular, masculine | of him. |
| eva (एव) | indeclinable | alone, of him only. |
| yasya (यस्य) | genitive singular, masculine | of whom. |
| ahaṃkāraḥ (अहंकारः) | nominative singular, masculine | the I-maker, the sense of 'I am this doer.' |
| iṣyate (इष्यते) | present passive, third person singular | is accepted, is in play. |
| ahaṃkāra-phala-arthitve (अहंकार-फल-अर्थित्वे) | nominative dual, neuter | the two: ahaṃkāra (अहंकार), and phalārthitā (फलार्थिता) taken in the dual as the pair 'I-sense and fruit-seeking.' arthitva (अर्थित्व) is the state of wanting something as one's aim. |
| vidyete (विद्येते) | present, third person dual | the two are found. |
| na (न) | indeclinable | not. |
| ātma-vedinaḥ (आत्म-वेदिनः) | genitive singular, masculine | of the knower of the self. vedin (वेदिन्) is one who knows. |
The phrases
pratyavāya (प्रत्यवाय) does not land on everyone who omits a rite. It lands on the one who still holds ahaṃkāra (अहंकार). In the ātmavedin (आत्मवेदिन्) the pair is absent: the I-sense, and the wanting of a fruit. The dual vidyete (विद्येते) plus na (न) says the two are not there.
That answers verse 9 without calling the śruti (श्रुति) a liar. The warning about omission is for the one the injunction can still address, the one of verse 16.
Sanskrit in this line
A dual verb, vidyete (विद्येते), needs a dual subject. Here the subject is the pair ahaṃkāra (अहंकार) and phalārthitva (फलार्थित्व). na (न) negates the finding of that pair.
Say it back
For whom is pratyavāya (प्रत्यवाय) a real fault?