| Ishtopadesha (Discourse Divine) Continue... |
कामान् कामं कः सेवते
प्रार्थना वृथा |18|
इतः पिण्याकखंडकं |
ध्यानेन चेदुभे लभ्ये
17 What! Will any wise man indulge in the pleasures of the senses, which cause trouble in their
acquisition; enkindle lust and desire now of enjoyment and are very painful at the time of orating? Should a wise man do so, he would not abandon himself to the lustful feeling.
18 By the contact of which even pure objects are rendered impure and which is a constant source of affliction, to seek to provide such a body with the objects of pleasure is vanity!
19 Whatever action is beneficial to the soul is harmful to the body, and whatever action is beneficial to the body is harmful to the soul!
20 When the divine wish-fulfilling Jewel and a piece of refuse both are obtainable by mediation, which of these will the man of discrimination choose?
ददाति यक्षु यस्यास्ति
सुप्रसिद्धामिदं वचः |23|
कर्मणामाशु निर्जरा |24|
21 This soul can be adequately known by self-contemplation and is of the size of its body, immortal, of an exceedingly blissful nature and the knower of Loka and Aloka!
22 Controlling his senses, with concentrated mind, the knower of the Self should contemplate the Self, seated in his own Self, through the Self!
23 Devotion to ignorance bestows ignorance, and devotion to Janan (self-knowledge) bestows Knowledge: for it is well established that a thing can grant only that of which it is possessed!
24 By bearing with equanimity, by the power of the soul-force, the trials and hardships consequent on world-renunciation, is accomplished speedily the destruction of karmas and the stoppage of further inflow thereof!
ध्येयं यदात्मैव संबंध
बध्यते मुच्यते जीवः
समसो निर्ममः क्रमात् |
एकोऽहं निर्मलः शुद्धो
बाह्याः संयोगजा भावा
मत्तः सर्वेऽपि सर्वथा
संयोगादिह देहिनाम् |
त्यजाम्येनं ततः सर्वं
25 In a statement such as 'I am the maker of the mat,' two objects are implied; but where the soul itself is the instrument as well as the object of contemplation, how can there be duality in the that state?
26 The soul involved in the delusion of egoist is enmeshed in the bondage of karmas; he who is free from this delusion is freed from the bondage of karma: this is the order of things; such being the law, one should try in all possible ways to attain to pure self-contemplation, devoid of the delusion of
27 I am one, I am without delusion, I am the knower of things, I am knowable by Master Ascetics; all other conditions that arise by the union of the not-self are foreign to my nature in every way!
28 The souls involved in transmigration have to suffer a multitude of afflictions, owing to the association of the not self, the body and the like: therefore, I [shall] renounce them along with all the activities of the mind, the body and speech!
न मे मुत्युः
कुतो भीतिर्न मे
व्याधिः कुतो व्यथा |
नाहं बालो न वृऽद्धोहं न
युवैतानि पुद्गले |29|
सर्वेऽपि पुद्गलाः |
तेष्वद्य मम विज्ञस्य
का स्पृहा |30|
जीवो जीवहितस्पृहः |
स्वार्थं को वा न वांछति
स्वोपकारपरो भव |
दृश्यमानस्य लोकवत् |32|
29 I am not subject
to death; then, what should I fear death for ? Nor am I
subject to disease, then, what
can cause me pain ? I am not a child; I am not
an old man: nor am I a youth: all these appertain to
the flesh (matter) !
30 Again and again, through
delusions, have the bodies of matter been
enjoyed and thrown off by
me; how can I
long for them now that I
am endowed with true wisdom ; for
no one likes to
eat the leavings !
31 Karma works in its own
cause; the soul works for its own good:
who is there in the world that will
not work for his own when he has the power to do so ?
32 O Witless one! thou art serving this visible show
that is not thyself; thou shouldst
now renounce doing good to others and take to going good to thane