Verse 20
Akshi
द्विप्रकारसंसर्गं तस्य भेदमिमं शृणु ।
द्विविधोऽयमसंसर्गः सामान्यः श्रेष्ठ एव च ॥
नाहं कर्ता न भोक्ता च न बाध्यो न च बाधकः ।
इत्यसंजनमर्थेषु सामान्यासङ्गनामकम् ॥
प्राक्कर्मनिर्मितं सर्वमीश्वराधीनमेव वा ।
सुखं वा यदि वा दुःखं कैवात्र तव कर्तृता ॥
भोगाभोगा महारोगाः सम्पदः परमापदः ।
वियोगायैव संयोगा आधयो व्याधयो धियाम् ॥
कालश्च कलनोद्युक्तः सर्वभावाननारतम् ।
अनास्थयेति भावानां यदभावनमान्तरम् ।
वाक्यार्थलब्धमनसः समान्योऽसावसङ्गमः ॥२०–२४॥
द्वि-प्रकार-संसर्गम् । तस्य । भेदम् । इमम् । शृणु ।
द्वि-विधः । अयम् । असंसर्गः । सामान्यः । श्रेष्ठः । एव । च ।
न । अहम् । कर्ता । न । भोक्ता । च । न । बाध्यः । न । च । बाधकः ।
इति । असंजनम् । अर्थेषु । सामान्य-असङ्ग-नामकम् ।
प्राक्-कर्म-निर्मितम् । सर्वम् । ईश्वर-अधीनम् । एव । वा ।
सुखम् । वा । यदि । वा । दुःखम् । का । एव । अत्र । तव । कर्तृता ।
भोग-अभोगाः । महा-रोगाः । सम्पदः । परम-आपदः ।
वियोगाय । एव । संयोगाः । आधयः । व्याधयः । धियाम् ।
कालः । च । कलन-उद्युक्तः । सर्व-भावान् । अनारतम् ।
अनास्थया । इति । भावानाम् । यत् । अभावनम् । अन्तरम् ।
वाक्य-अर्थ-लब्ध-मनसः । सामान्यः । असौ । असङ्गमः ।
dviprakārasaṃsargaṃ tasya bhedam imaṃ śṛṇu |
dvividhoyam asaṃsargaḥ sāmānyaḥ śreṣṭha eva ca ||
nāhaṃ kartā na bhoktā ca na bādhyo na ca bādhakaḥ |
ity asaṃjanam artheṣu sāmānyāsaṅganāmakaḥ ||
prākkarmanirmitaṃ sarvam īśvarādhīnam eva vā |
sukhaṃ vā yadi vā duḥkhaṃ kaivātra tava kartṛtā ||
bhogābhogā mahārogāḥ sampadaḥ paramāpadaḥ |
viyogāyaiva saṃyogā ādhayo vyādhayo dhiyām ||
kālaś ca kalanodyuktaḥ sarvabhāvān anāratam |
anāsthayeti bhāvānāṃ yad abhāvanam antaram |
vākyārthalabdhamanasaḥ sāmānyo'sāv asaṅgamaḥ ||20–24||
ဆံဆာဂ (ပေါင်းစည်းခြင်း/ဆက်နွယ်ခြင်း) အကြောင်း ဤခွဲခြားချက်ကို နားထောင်လော့။ အဆံဆာဂ (မပေါင်းစည်းခြင်း/မကပ်လျက်ခြင်း) သည် နှစ်မျိုးရှိသည်—သာမန်နှင့် အမြင့်မြတ်။ «ငါသည် ကర్తာ မဟုတ်၊ ဘောက္တာ မဟုတ်; ထိခိုက်ခံရသူလည်း မဟုတ်၊ ထိခိုက်စေသူလည်း မဟုတ်» ဟူသော အရာဝတ္ထုတို့အပေါ် မကပ်လျက်ခြင်းကို “သာမန်မကပ်လျက်ခြင်း” ဟုခေါ်သည်။ အရာအားလုံးသည် အတိတ်ကံကြောင့် ဖြစ်လာသည်ဖြစ်စေ၊ သခင် (ဣश्वर) အပေါ် မူတည်သည်ဖြစ်စေ—ပျော်ရွှင်မှုဖြစ်စေ၊ ဒုက္ခဖြစ်စေ—ဤနေရာ၌ သင်၏ ကర్తृत्व (လုပ်ဆောင်အာဏာ) သည် ဘာရှိသနည်း။ ခံစားမှုနှင့် မခံစားမှုတို့သည် ကြီးမားသော ရောဂါများ၊ စည်းစိမ်များသည် အကြီးဆုံး အန္တရာယ်များ၊ တွေ့ဆုံမှုတို့သည် ခွဲခွာရန်အတွက်သာ ဖြစ်သည်; စိတ်၏ ပူပန်မှုနှင့် နာကျင်မှုတို့သည် စိတ်၌သာ ဖြစ်သည်။ အချိန်သည် တိုင်းတာရန် အားထုတ်ကာ အခြေအနေအားလုံးကို မရပ်မနား လှုပ်ရှားစေသည်။ အခြေအနေတို့အပေါ် “မစိုးရိမ်ခြင်း” ဟူသော အတွင်းကာလ—အခြေအနေတို့ကို မစိတ်ကူးမယဉ်ခြင်း—ဤသည်ကား ဝါကျအဓိပ္ပါယ်ကို သိမြင်ပြီးသော စိတ်အတွက် သာမန်အဆံဆာဂ ဖြစ်သည်။
Hear this distinction regarding association (saṃsarga): non-association (asaṃsarga) is of two kinds—ordinary and supreme. ‘I am not the agent, nor the enjoyer; neither the one affected nor the one who affects’: this non-clinging toward objects is called “ordinary non-attachment.” Whether everything is produced by prior karma or is dependent on the Lord—whether happiness or sorrow—what agency is there of yours here? Enjoyments and non-enjoyments are great diseases; prosperities are supreme calamities; unions are only for separation; mental afflictions and illnesses belong to the mind. Time, intent on measuring, ceaselessly (drives) all states. The inner interval that is “non-concern,” i.e., the non-conceptualizing of states—this is the ordinary non-association for one whose mind has grasped the meaning of the sentence (teaching).