आरब्धस्य फले ह्येते भोगो ज्ञानं च कर्मणः । अविरोधस्तयोर्युक्तो वैधर्म्यं चेतरस्य तु ॥
ārabdhasya phale hyete bhogo jñānaṃ ca karmaṇaḥ | avirodhastayoryukto vaidharmyaṃ cetarasya tu ||
For enjoyment [of the body's experiences] and knowledge are both results of the action that has already begun; so there is no conflict between them. But the other [kind of action, not yet begun] is of a different nature.
भोग और ज्ञान दोनों ही आरम्भ हो चुके (प्रारब्ध) कर्म के फल हैं; इसलिए उनमें कोई विरोध नहीं। पर दूसरा (जो कर्म अभी आरम्भ नहीं हुआ) भिन्न स्वभाव का है।
Meaning today and contextआज के लिए अर्थ और संदर्भ
Living an ordinary life with its pleasures and pains does not contradict inner understanding; both belong to the same life that is already under way.
सुख-दुःख वाला सामान्य जीवन जीना भीतर की समझ का विरोधी नहीं; दोनों उसी जीवन का हिस्सा हैं जो पहले से चल रहा है।
Shankaracharya explains how knowledge and the continuing life of the body can coexist: both are results of the same action that has already begun, while other stored actions are different in kind.