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   Ishtopadesha (The Discourse Divine)
    (Original with English Translation)

   
Shri Pujyapada swami                           
  

स्वसवेदनसुव्यक्तस्तनुमात्रो निरत्ययः |
अत्यंतसौख्यवानात्मा लोकालोकविलोकनः |21|
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! 
 

संयम्य करणग्राममेकाग्रत्वेन चेतसः |
आत्मानात्मवान्ध्यायेदात्मनैवात्मनिस्थितं |22|

22 Controlling his senses, with concentrated mind, the knower of the Self should contemplate the Self, seated in his own Self, through the Self!

अज्ञानोपास्तिरज्ञानं 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!

परीषहाद्यविज्ञानादास्रवस्य निरोधिनी |
जायतेऽध्यात्मयोगेन 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!

कटस्य कर्त्ताहमिति संबंधः 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 |
तस्मात्सर्वप्रयत्नेन 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!

दुःखसंदोहभागित्वं संयोगादिह देहिनाम् |
त्यजाम्येनं ततः सर्वं मनोवाक्कायकर्मभिः |28|  
 
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|
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) !

मुक्तोज्झिता मुहुर्मोहान्मया सर्वेऽपि पुद्गलाः |
उच्छिष्टेष्विव तेष्वद्य मम विज्ञस्य का स्पृहा |30|

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 !

कर्म कर्महिताबन्धि जीवो जीवहितस्पृहः |
स्वस्वप्रभावभूयस्त्वो 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 ?

परोपकृतिमुत्सृज्य स्वोपकारपरो भव |
उपकुर्वन्परस्याज्ञो दृश्यमानस्य लोकवत् |32|

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  own self !  

 
 

गुरुपदेशादभ्यासात्संवित्तेः स्वपरांतरं |
जानातियः स जानातिमोक्षसौख्यं निरंतरम् |33|

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
constantly !

स्वस्मिन्सदभिलाषित्वादभीष्टज्ञापकत्वतः |
स्वयं हितप्रयोक्तृत्वादात्मैव गुरुरात्मनः |34
|
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 ! 

नाज्ञो विज्ञत्वमायाति विज्ञो नाज्ञत्वमृच्छति |
निमित्तमात्रमन्यस्तु गतेधर्मास्तिकायवत् |35| 

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) !

अभवच्चित्तबिक्षेप एकांते तत्त्वसंस्थितिः |
अभ्यस्येदभियोगेन योगी 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 यथा समायाति संवित्तौ तत्त्वमुत्तमम् |
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 तत्त्वमुत्तमम् |38|

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 !

निशामयति निःशेषमिंद्रजालोपमं जगत् |
स्पृहयत्यात्मलाभाय गत्वान्यत्रानुतप्यते |39|

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 !

इच्छत्येकांतसंवासं निर्जनं जनितादरः |
निजकार्यवशात्किंचिदुक्त्वा 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 !  

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