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Ishtopadesha (The Discourse Divine)
(Original with English Translation)
Shri
Pujyapada swami
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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!
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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!
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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 !
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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.
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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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