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   Ishtopadesha (The Discourse Divine)
(Original with English Translationby Shri Pujyapada swami                              

यस्य स्वयं स्वभावाप्तिरभावे कृत्स्नकर्मणाः |
तस्मै संज्ञानरुपाय नमोऽस्तु परमात्मने |1|

1 He who has attained the purity of his own nature by the destruction of all his karmas, by his own effort to such an Omniscient Paramatman salutation.

योग्योपादानयोगेन दृषदः स्वर्णता मता | 
द्रव्यादिस्वादिसंपत्तावात्मनोऽप्यात्मता मता |2|

2 As gold in the ore is held to become pure gold on the intervention of the real causes of purification, in the same manner on the attainment to self-nature the impure (unemancipated) soul is also regarded as pure Spirit.

वरं व्रतैः पदं दैवं नाव्रतैर्बत नारकं |
छायातपस्थयोर्भेदः प्रतिपालयतोर्महान् |3|

3 Observance of vows leads to birth in the heavens, therefore their observance is proper; the vowless life drags one to a birth in hells, which is painful; therefore, vowlessness should be avoided; when two persons are waiting for the arrival of another person, but one of them waits in the heat of the sun and the other in the shade, great is the difference between their conditions; precisely the same difference is to be found between the condition of him who leads a life regulated by the vows and of him whose life is not so regulated!

यत्र भावः शिवं दत्ते द्यौः कियद्द रवर्तिनी |
यो नयत्याशु गव्यूतिं क्रोशार्द्धे किंस सीदति |4|

4 The soul that is capable of conferring the divine status when mediated upon, how far can the heavens be from him? Can the man who is able to carry a load to a distance of two koese feel tired when carrying it only half a kos ?

ह्रषीकजमनातंकंदीर्घकालोपलालितम् |
नाके नाकौकसां सौख्यं नाके नाकौकसामिव |5|
5 The happiness that is enjoyed by the residents of heavens appertains to the senses, is free from disturbance (literally, disease), enjoyable for very very long periods of time, and is without a parallel outside the heavens!

वासनामात्रमेबैतत्सुखं दुःख च देहिनां |
तथा हयुद्वेजयंत्येते भोगा रोगा इवापदि |6|
6 The experience of pleasures and pains of the samsari jivas (unemancipated souls) are unreal: for this reason the sense-produced pleasures give rise, like disease, to uneasiness on the approach of trouble!
मोहेन संवृतं ज्ञानं स्वभावं लभते नहि |
मत्तः पुमान्पदार्थानां यथा मदनकोद्रवैः |7|
7 Deluded by infatuations the knowing being is unable to acquire adequate knowledge of the nature of things, in the same way as a person who has lost his wits in consequence of eating intoxicating food is unable to know them properly!
वपुर्ग्टहं धनं दाराः पुत्रा मित्राणि शत्रवः |
सर्वथान्यस्वभावानि मूढः स्वानि प्रपद्यते |8|

8 All the objects, the body, the house, wealth, the wife, the son, the friend, the enemy and the like, are quite different in their nature from the soul; the foolish man, however, looks upon them as his own!  

दिग्देशेभ्यः खगा एत्य संवसंति नगे नगे |
स्वस्वकार्यवशाद्यांति देशे दिक्षु प्रगे प्रगे |9|
9 Birds gather together to pass the night, on a tree, from various places in different directions in the evening; but at the earliest moment at the break of the day, they depart, in the pursuit of their diverse purposes, for different places in all directions!

विराधकः कथं हंत्रे जनाय परिकुप्यति |
त्र्युंगुलं पातयन्पद्भयां स्वयं दंडेन पात्यते |10|
10 Why should the evil-doer become angry with him who takes revenge on him? He who pulls down the trangura with both his feet is himself felled to the ground through its instrumentality! This is but just! It, therefore, does not become one to get angry!

रागद्वेषद्वयोदीर्घनेचाकर्षणकर्मणा |
अज्ञानात्सुचिरं जीवः संसाराब्धौ भ्रमत्यसौ |11|
11 Tied to the long rope intwined with (the strands of) attachments and aversions, the soul is whirled about in the ocean of samsara (transmigratory existence) for immeasurable time, led by ignorance!

विपद्भवपदावर्ते पदिकेवापिबह्यते |
यावत्तावद्भवंत्यन्याः प्रचुरा विपदः पुरः |12|

12 The samsara (transmigratory condition) is like a wheel at a well, where before one bucketful of distress is got over a large number of afflictions overtake the soul!

दुरर्ज्येनासुरक्षेणनश्वरेणधनादिना |
स्वस्थंमन्यो जनः कोऽपि ज्वरवानिव सर्पिषा |13|

13 He who regards himself as happy on account of the possession of wealth and other like objects of desire, that are obtained with great trouble, that require a lot of botheration in their protection and that are after all perishable, is like the fool who eats clarified butter when suffering from fever and them thinks that he is enjoying good health!

विपत्तिमात्मनो मूढः परेषामिव नेक्षते |
दह्यमानमृगाकीर्ण वनांतरतरुस्थवत् |14|

14 The fool is not warned by seeing distress overtake others; he acts like the man who, seated on the top of a tree in the midst of a burning forest, sees deers and other living things perish, but does not think that the same fate is soon to overtake him!

आयुर्वृद्धिक्षयोत्कर्षहेतु कालस्य निर्गम |
वांछतां धनिनामिष्टं जीवितात्सुतरां धनं |15|

15 Time is the cause of the shortening of the duration of life as well as of the increase of wealth: the amassers of wealth love money more than their lives!

त्यागाय श्रेयसे वित्तमवित्तः संचिनोति यः |
स्वशरीरं स पंकेन स्नास्यामिति विलंपति |16|

16 The poor man who accumulates wealth so as to be able to acquire merit and the destruction of evil karmas by spending it in charity is like the man who covers himself with filth in the expectation that he is going to bathe his body thereafter.

आरंभे तापकान्प्राप्तावतृप्तिप्रतिपादकान् |
अंते सुदुस्त्यजान् कामान् कामं कः सेवते सुधीः |17|

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.
भवंति प्राप्य यत्संगमशुचीनि शुचीन्यपि |
स कायः संततापायस्तदर्थं प्रार्थना वृथा |18|

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!

यज्जीवस्योपकाराय तद्देहस्यापकारकं |
यद्देहस्योपकाराय तज्जीवस्यापकारकं |19|

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!

इतश्चिन्तामणिर्दिव्य इतः पिण्याकखंडकं |
ध्यानेन चेदुभे लभ्ये काद्रियंतां विवेकिनः |20|
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?                                  

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