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Shloka 10

जनकस्य मोक्षमार्गप्रश्नः तथा पञ्चशिखोपदेश-प्रस्तावः | Janaka’s Path to Liberation: Prelude to Pañcaśikha’s Instruction

कर्म तत्‌ कुरुते तर्षादहंकारपरिग्रहात्‌ । कार्यकारणसंयोगे स हेतुरुपपादित:,जीव अहंकारके अधीन होकर तृष्णाके कारण कर्म करता है और वह कर्म आगामी कार्य-कारण-संयोगमें हेतु बन जाता है

karma tat kurute tarṣād ahaṅkāra-parigrahāt | kārya-kāraṇa-saṃyoge sa hetur upapāditaḥ ||

Wika ni Bhishma: Dahil sa udyok ng pagnanasa at sa paghahari ng pagkakakilanlang-ego (ahaṃkāra), ang nilalang ay gumagawa ng kilos. Ang mismong kilos na iyon, sa tanikala ng sanhi at bunga, ay itinatatag bilang panibagong sanhi—na muling nagbubuklod sa gumagawa sa mga susunod na kinalabasan.

कर्मaction, deed
कर्म:
Karma
TypeNoun
Rootकर्मन्
FormNeuter, Nominative/Accusative, Singular
तत्that
तत्:
Karma
TypePronoun
Rootतद्
FormNeuter, Accusative, Singular
कुरुतेdoes, performs
कुरुते:
Karta
TypeVerb
Rootकृ
FormPresent, Third, Singular, Atmanepada
तृष्णात्from craving; due to craving
तृष्णात्:
Apadana
TypeNoun
Rootतृष्णा
FormFeminine, Ablative, Singular
अहंकार-परिग्रहात्from the appropriation/acceptance of egoism
अहंकार-परिग्रहात्:
Apadana
TypeNoun
Rootअहंकारपरिग्रह
FormMasculine, Ablative, Singular
कार्य-कारण-संयोगेin the conjunction/connection of effect and cause
कार्य-कारण-संयोगे:
Adhikarana
TypeNoun
Rootकार्यकारणसंयोग
FormMasculine, Locative, Singular
सःhe/that (it)
सः:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Singular
हेतुःcause, reason
हेतुः:
Karta
TypeNoun
Rootहेतु
FormMasculine, Nominative, Singular
उपपादितःis established/produced; is shown to be
उपपादितः:
Karta
TypeVerb
Rootउपपादित
FormMasculine, Nominative, Singular, Past passive participle (क्त), Passive (PPP)

भीष्म उवाच

B
Bhishma
J
jīva (the living being)

Educational Q&A

Actions arise from craving and ego-identification, and those actions themselves become causes that generate further effects—thus sustaining the cycle of karmic causality and bondage.

In Bhishma’s instruction during the Shanti Parva, he explains to the listener how the jīva, dominated by ahaṅkāra and desire, acts—and how such action becomes a causal link in the ongoing chain of future consequences.