Ishtopadesha (The Discourse Divine)|
(Original with English Translation)
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!
ज्ञानं ज्ञानिसमाश्रयः |
ददाति यक्षु यस्यास्ति
सुप्रसिद्धामिदं वचः |23|
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!
कर्मणामाशु निर्जरा |24|
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!
स्याद् द्वयोर्द्वयोः |
ध्यानं ध्येयं यदात्मैव
संबंध कीदृशस्तदा |25|
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?
बध्यते मुच्यते जीवः समसो
निर्ममः क्रमात् |
निर्ममत्वं विचिंतयेत् |26|
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 egoist.
एकोऽहं निर्मलः शुद्धो
ज्ञानी योगीन्द्रगोचरः |
बाह्याः संयोगजा भावा
मत्तः सर्वेऽपि सर्वथा |27|
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!
संयोगादिह देहिनाम् |
त्यजाम्येनं ततः सर्वं
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!
मे मुत्युः कुतो भीतिर्न
मे व्याधिः कुतो व्यथा |
नाहं बालो न वृऽद्धोहं न
युवैतानि पुद्गले |29|
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) !
सर्वेऽपि पुद्गलाः |
मम विज्ञस्य का स्पृहा |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 !
स्वार्थं को वा न वांछति |31|
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 ?
स्वोपकारपरो भव |
दृश्यमानस्य लोकवत् |32|
32 O Witless one! thou art serving this visible show that is not
thyself; thou shouldst now renounce
to others and take to going good to thane own self !
स्वपरांतरं | |
33 He who has acquired the discrimination
between the Self and the not-self,
through the teaching of the preceptor,
by repeated meditation on the nature
of things, or by direct inner
Self-perception, that great soul enjoys the
happiness appertaining to salvation
34 Because of its internal longing for the
attainment of the highest Ideal, because of its understanding
of that Ideal, and because
of its engaging itself in
the realization of its Ideal, the soul in its own preceptor !
35 Those not yet qualified for the
acquisition of Truth cannot become the knower of
Truth; the knower of Truth cannot become
devoid of it; external Teachers are useful like Ether
which is but helpful in the motion (of moving things) !
एकांते तत्त्वसंस्थितिः |
तत्त्वं निजात्मनः |36|
36 He in whose mind no disturbances
occur and who is established in the knowledge of
the Self such an ascetic should engage himself diligently in
the contemplation of his soul, in a lonely place.
यथा समायाति संवित्तौ
तथा तथा न रोचंते विषयाः
सुलभा अपि |37|
37 As greater and greater progress is made in the
realization of the glorious Self, so is lessened,
more and more, the liking for even
those objects of pleasure which may be obtained with ease.
यथा यथा न रोचंते
विषयाः सुलभा अपि |
तथा तथा समायाति संवोत्तौ
38 As even those objects of
pleasure which are easily obtainable become
increasingly intolerable, in the same measure
does the glorious self
come into one's enjoyment !
39 The seeker of the self regards
the whole world as a product of illusion; and is
moved by the desire to attain to self-realization.
If he ever becomes entangled in
anything else he repents of it !
निर्जनं जनितादरः |
विस्मरति द्रुतं |40|
40 The seeker after the self longs for
solitude, preferring dissociation with men; if he has to speak
to men for a purpose of his own, he puts it
out of his mind as soon as it is said !