Sloka 110: Difference between revisions

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== Sloka 110 ==
== Sloka 110 ==
'''Original Text:'''
 
 
=== Sloka (श्लोक) ===
 
<pre>
<pre>
कामः क्रोधो लोभदम्भाद्यसूया
शुद्धाद्वयब्रह्मविभोधनाश्या
अहंकारेर्ष्यामत्सराद्यास्तु घोराः ।  
सर्पभ्रमो रज्जुविवेकतो यथा ।
धर्मा एते राजसाः पुम्प्रवृत्तिः
रजस्तमःसत्त्वमिति प्रसिद्धा
यस्मादेषा तद्रजो बन्धहेतुः ॥ ११२ ॥  
गुणास्तदीयाः प्रथितैः स्वकार्यैः ॥ ११० ॥
</pre>
</pre>


Certainly! Here is the analysis of the given sloka:
=== पदच्छेद / Padaccheda ===
शुद्ध-अद्वय-ब्रह्म-विभोध-नाश्या <br />
सर्प-भ्रमः रज्जु-विवेकतः यथा ।<br />
रजः-तमः-सत्त्वम् इति प्रसिद्धाः <br />
गुणाः तदीयाः प्रथितैः स्व-कर्मैः ॥ ११० ॥


- **Transliteration**:
=== Transliteration (लिप्यांतरण) ===
  kāmaḥ krodho lobhadambhādyasūyā ahaṃkārerṣyāmatsarādyāstu ghorāḥ |
śuddha-advaya-brahma-vibhodha-nāśyā <br />
  dharmā ete rājasāḥ pumpravṛttiḥ yasmādeṣā tadrajo bandhahetuḥ || 112 ||
sarpa-bhramaḥ rajju-vivekataḥ yathā |<br />
rajas-tamaḥ-sattvam iti prasiddhāḥ <br />
guṇāḥ tadīyāḥ prathitaiḥ sva-kāryaiḥ || 110 ||


- **Translation**:
=== Translation (अनुवाद) ===
  Lust, anger, greed, hypocrisy, jealousy, ego, and hatred are fierce qualities. These are the rajasic tendencies in humans, serving as the cause of bondage due to their origin in rajas.
Just as the illusion of a snake is destroyed by knowledge of the rope, the qualities of rajas, tamas, and sattva are renowned through their effects.


- **Word Meanings**:
=== Word-by-Word Meaning (अन्वय के साथ शब्दार्थ) ===
  * kāmaḥ - lust
{| class="wikitable"
  * krodhaḥ - anger
|-
  * lobha - greed
! Sanskrit (संस्कृत) !! English Meaning (अर्थ) !! Hindi Meaning (हिंदी अर्थ)
  * dambha - hypocrisy
|-
  * adya - etc.
| शुद्ध (śuddha) || pure || शुद्ध
  * asūyā - jealousy
|-
  * ahaṃkāra - ego
| अद्वय (advaya) || non-dual || अद्वैत
  * īrṣyā - envy
|-
  * matsara - hatred
| ब्रह्म (brahma) || Brahman || ब्रह्म
  * ādyāḥ - etc.
|-
  * tu - but, indeed
| विभोध (vibhodha) || knowledge || ज्ञान
  * ghorāḥ - fierce
|-
  * dharmāḥ - traits, qualities
| नाश्या (nāśyā) || destroyer || नाशक
  * ete - these
|-
  * rājasāḥ - of rajas
| सर्प (sarpa) || snake || सर्प
  * pumpravṛttiḥ - human tendencies
|-
  * yasmāt - from which
| भ्रमः (bhramaḥ) || illusion || भ्रांत
  * eṣā - these
|-
  * tat - that
| रज्जु (rajju) || rope || रस्सी
  * rajaḥ - rajas
|-
  * bandhahetuḥ - cause of bondage
| विवेकतः (vivekataḥ) || by discernment || विवेक से
|-
| यथा (yathā) || as || जैसे
|-
| रजः (rajas) || passion || रज
|-
| तमः (tamaḥ) || darkness || तम
|-
| सत्त्वम् (sattvam) || purity || सत्त्व
|-
| इति (iti) || thus || इस प्रकार
|-
| प्रसिद्धाः (prasiddhāḥ) || renowned || प्रसिद्ध
|-
| गुणाः (guṇāḥ) || qualities || गुण
|-
| तदीयाः (tadīyāḥ) || theirs || उनके
|-
| प्रथितैः (prathitaiḥ) || known || प्रसिद्ध
|-
| स्व (sva) || their own || उनके स्वयं के
|-
| कार्यैः (kāryaiḥ) || effects || कार्यों
|}


- **Commentary**:
=== कर्ता-क्रिया-विधान / S-V-O Tuples ===
  This sloka reflects on certain negative qualities that arise from the rajasic nature described in Vedantic and Yogic texts. The qualities mentioned—lust, anger, greed, hypocrisy, and others—are seen as obstacles on the spiritual path. They are labeled as "ghorāḥ" or fierce due to their tendency to disturb the mind and obscure its ability to discern truth, leading to what is termed 'bandha' or bondage.
{| class="wikitable"
|+ कर्ता-क्रिया-विधान / Subject-Verb-Object (S-V-O) Tuples
! कर्ता (Subject) !! क्रिया (Verb) !! विधान (Object) !! अंग्रेज़ी अनुवाद / English Translation !! हिंदी अनुवाद / Hindi Translation
|-
| ज्ञान || नाश्या || सर्पभ्रम || Knowledge destroys the illusion of the snake. || ज्ञान सर्प के भ्रम को नाश करता है।
|-
| रजः-तमः-सत्त्वम् || प्रसिद्धाः || स्वकार्यैः || Rajas, tamas, and sattva are renowned through their effects. || रज, तम, और सत्त्व अपने कार्यों से प्रसिद्ध हैं।
|}


  Rajas, one of the three gunas or fundamental qualities of nature, is characterized by activity, dynamism, and passion. When predominant in a person, it propels desires and actions centered around personal gains and ambitions, thus creating attachments and leading to the cycle of karma, which binds the soul.
=== Important Concepts (महत्वपूर्ण अवधारणाएँ) ===
* [[advaya|advaya (अद्वय)]]
* [[brahma|brahma (ब्रह्म)]]
* [[rajas|rajas (रज)]]
* [[tamas|tamas (तम)]]
* [[sattva|sattva (सत्त्व)]]


  The remedy suggested by these texts to counteract such rajasic influences is to cultivate sattva—qualities of purity, knowledge, and harmony—through practices like meditation, selfless service, and study of scriptures. Thus, this sloka encourages one to recognize these limiting traits and work towards transcendence by adopting a disciplined and virtuous lifestyle.
=== Categories (वर्गीकरण) ===
* Non-duality
* Vedanta
* Qualities of Nature
* Knowledge and Illusion
 
=== Commentary (टीका) ===
This verse draws an analogy between the destruction of snake illusion by understanding the rope and the understanding of the three *guṇas*—*rajas*, *tamas*, and *sattva*—as manifestations of the non-dual Brahman. The text explains how discernment through spiritual knowledge, akin to realizing a rope in place of a snake, dispels illusion. The *guṇas* themselves are known by their effects, similar to how worldly actions are driven by these qualities. *Rajas* leads to actions and restlessness, *tamas* to inertia and ignorance, and *sattva* to purity and wisdom. Recognizing the predominance of these *guṇas* in oneself can lead to higher spiritual awareness and ultimately to the realization of the non-dual Brahman.


'''
'''
Further Readings:'''
* [[Vedanta]]
* [[Vivekachudamani]]

Latest revision as of 16:12, 7 January 2025

Sloka 110

Sloka (श्लोक)

शुद्धाद्वयब्रह्मविभोधनाश्या
सर्पभ्रमो रज्जुविवेकतो यथा ।
रजस्तमःसत्त्वमिति प्रसिद्धा
गुणास्तदीयाः प्रथितैः स्वकार्यैः ॥ ११० ॥

पदच्छेद / Padaccheda

शुद्ध-अद्वय-ब्रह्म-विभोध-नाश्या
सर्प-भ्रमः रज्जु-विवेकतः यथा ।
रजः-तमः-सत्त्वम् इति प्रसिद्धाः
गुणाः तदीयाः प्रथितैः स्व-कर्मैः ॥ ११० ॥

Transliteration (लिप्यांतरण)

śuddha-advaya-brahma-vibhodha-nāśyā
sarpa-bhramaḥ rajju-vivekataḥ yathā |
rajas-tamaḥ-sattvam iti prasiddhāḥ
guṇāḥ tadīyāḥ prathitaiḥ sva-kāryaiḥ || 110 ||

Translation (अनुवाद)

Just as the illusion of a snake is destroyed by knowledge of the rope, the qualities of rajas, tamas, and sattva are renowned through their effects.

Word-by-Word Meaning (अन्वय के साथ शब्दार्थ)

Sanskrit (संस्कृत) English Meaning (अर्थ) Hindi Meaning (हिंदी अर्थ)
शुद्ध (śuddha) pure शुद्ध
अद्वय (advaya) non-dual अद्वैत
ब्रह्म (brahma) Brahman ब्रह्म
विभोध (vibhodha) knowledge ज्ञान
नाश्या (nāśyā) destroyer नाशक
सर्प (sarpa) snake सर्प
भ्रमः (bhramaḥ) illusion भ्रांत
रज्जु (rajju) rope रस्सी
विवेकतः (vivekataḥ) by discernment विवेक से
यथा (yathā) as जैसे
रजः (rajas) passion रज
तमः (tamaḥ) darkness तम
सत्त्वम् (sattvam) purity सत्त्व
इति (iti) thus इस प्रकार
प्रसिद्धाः (prasiddhāḥ) renowned प्रसिद्ध
गुणाः (guṇāḥ) qualities गुण
तदीयाः (tadīyāḥ) theirs उनके
प्रथितैः (prathitaiḥ) known प्रसिद्ध
स्व (sva) their own उनके स्वयं के
कार्यैः (kāryaiḥ) effects कार्यों

कर्ता-क्रिया-विधान / S-V-O Tuples

कर्ता-क्रिया-विधान / Subject-Verb-Object (S-V-O) Tuples
कर्ता (Subject) क्रिया (Verb) विधान (Object) अंग्रेज़ी अनुवाद / English Translation हिंदी अनुवाद / Hindi Translation
ज्ञान नाश्या सर्पभ्रम Knowledge destroys the illusion of the snake. ज्ञान सर्प के भ्रम को नाश करता है।
रजः-तमः-सत्त्वम् प्रसिद्धाः स्वकार्यैः Rajas, tamas, and sattva are renowned through their effects. रज, तम, और सत्त्व अपने कार्यों से प्रसिद्ध हैं।

Important Concepts (महत्वपूर्ण अवधारणाएँ)

Categories (वर्गीकरण)

  • Non-duality
  • Vedanta
  • Qualities of Nature
  • Knowledge and Illusion

Commentary (टीका)

This verse draws an analogy between the destruction of snake illusion by understanding the rope and the understanding of the three *guṇas*—*rajas*, *tamas*, and *sattva*—as manifestations of the non-dual Brahman. The text explains how discernment through spiritual knowledge, akin to realizing a rope in place of a snake, dispels illusion. The *guṇas* themselves are known by their effects, similar to how worldly actions are driven by these qualities. *Rajas* leads to actions and restlessness, *tamas* to inertia and ignorance, and *sattva* to purity and wisdom. Recognizing the predominance of these *guṇas* in oneself can lead to higher spiritual awareness and ultimately to the realization of the non-dual Brahman.

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