Ishtopadesha (The Discourse Divine)
(Original with English
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.
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 |
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
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 ?
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!
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!
लभते नहि |
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
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!
नगे नगे |
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!
10 Why should the
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!
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!
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
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
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!
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!
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.
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!
इतः पिण्याकखंडकं |
ध्यानेन चेदुभे लभ्ये
काद्रियंतां विवेकिनः |20|
When the divine wish-fulfilling Jewel and a piece of refuse both are
obtainable by mediation, which of these will the man of