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ya eşu mada viṣayeṣu baddha rāgorupāsena sudurdamena āyānti niryāntyadha urdhvamuchai svakarmadutena javena ñitah 75.
ये - Whosoever, एषु these, मुढा: - thoughtless men, विषयेषु - objects, बद्धा: - are bound, रागोरुपाशेन - by the stout ropes of attach - ment, सुदुर्दमेन - very difficult to break asunder, आयाति come, निर्याते - depart, अधः - down, ऊर्द्धम् - up, उच्चै: - powerful, स्वकर्मदूतेन - by the emissary of one's own actions, - quickly, at: carried.
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Those thoughtless ones who are bound to these sense-objects by the stout ropes called 'attachment', so very difficult to break asunder, come and depart carried up and downby the compelling force of the powerful Angel, who is nothing other than the re-actions of their own past actions.
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We have found that the sense-objects are innocent Tanmātras which, in another form, become the sense-organs and the gross-body. Steam cannot bind water, both being nothing but the same water in its subtle and gross forms.
But, a Samṣärin is one who is under the persecution of the sense-objects and this has come about because of his attachment for them. These attachments become almost unbreakable by which the ordinary worldly man binds himself to the sense-objects. Thus bound to the gross, the ego comes to earn its experiences and yearn for more, and perpetrate every moment endless activities, each providing its own reactions to be enjoyed or suffered by the same ego. Thus in repeated forms, the same ego, visits different fields of activities and in a variety of environments. It, again and again, enters and leaves the arena of existence, reaping its reactions, and sowing new seeds through desire-prompted activities, compelling it to come again to reap the fruits of the new cultivation when it grows into proper ripeness!
Here, in this stanza, in the last line, are two innocent looking phrases which in an aphoristic form gives us the theory of karma as understood by the Vedantin,
