Istopadesh

ISTOPDESH -by Acharya Pujyapadh Swami  -English translation by Barrister Champatrai

Introduction,
Istopdesh is a didactic poem of 51 Stanzas in Sanskrit by Pujyapada, a great saint of India, born in Karnataka region in the 5th century A.D.* He was the preceptor of Durvinit, the then ruling King of the great Ganga dynasty of the Deccan. His real name was Devanandi but being held in high esteem by all, he was renowned as Pujyapada i.e. one whose feet are worth worshiping. For his lofty thinking, pure living and high order of asceticism as described in many inscriptions and Shastras of Karnataka, he was known as one who was untouched by earth, and whose ablution water of feet could change iron into gold.

Besides being a saint of high repute, he was a great scholar and thinker of his times. For his lucid style, precise expression and masterly exposition of the subject he has held a revered place among all Indian writers. His works on medicine, grammer, prosody and Jain philosophy, have always been regarded as works of standard value by all the subsequent scholars of India.

Amongst these works his Sarvarth Siddhi, a commentary on Tattvarth Sutra- a compendium of Jain Metaphysics and cosmology written by Uma Swami of the first century A.D. in aphorisms- is a work of rare value, being a key to this vast treasure of knowledge. Jainendra Vyakarara is an equally important work on grammar written by him.

Samadhi Shatak ("Equanimity") in 100 stanzas is another didactic poem composed by him. It is a work of about double the size of Istopdesh and is a outcome of his deep thinking and realization of truth. This work undoubtedly possesses a rare spiritual charm. It provides a consolation to an afflicted mind, and an inspiring vision of the divine life to seeker after truth.

Parmatma ko Naman,
Jis Jivan meh purna rup se, sabh karmo ka vilay hua, usse samay par sahaj rup se svabhav ravi ka uday hua | Jisne purna pavan parimal, gyanrup ko varan kiya, bar-bar bass uss parmatam, ko iss maan ne naman kiya || M eaning  :- He who attained the purity of his nature by the destruction of all his karmas by his own effort to such an Omniscient Parmatman salutation is offered. N ote :- Omniscience is the attribute of the Pure and Perfect soul, and is the most essential of divine qualities, which are all implied in it. In Jainism salutation is offered to Divinity not because the devotee expects any boons from the object of his veneration and worship, not because salutation is pleasing to Him who is the embodiment of all attributes, not even because such salutation is itself, in any sense, the aim and object of worship, but because, the Parmatman is the Ideal of Perfection for the devotte, who want to realize it in. His own self, and because the adoration of Him who represent the Perfection of Divinity in his own pure being is the only means of attaining to it. Atleast in the earlier stages of the path.

Shishya ki jigyasa ka Samadhan,
Swarna bane; Pashan swarna ka, Swarna- kar ka haath Raha, Anal milan se jaali milanta samuchit sadhan saath raha | Yogyaa dravya ho yogyaa kshetra ho, yogyaa bhav ke yog mile, Aathm parmatam bantha hai, bhav-bhav ka sanyogh tale ||

M eaning  :- As gold is 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.

N ote :- The impure ego is like a gold in the state of core; both of them possess the potentiality of attaining to purity the perfection, when rid of the adhering impurities, Smelting is the process employed to obtain pure gold from the ore, which means the removal of the non-gold that is found to be mixed up with it. A lump of ore, thus represents pure gold plus so much dross added to it. In the same way the emncipated soul is the pure Spirit plus so much flith or dirt adhering to it. Hence when the flith is removed by a process akin to that of smelting in the case of gold, the foreign material is separated off and self- nature attained, on the emergence of the purity of sva-dravya, consiquent on the elimination of constituents of the other three conceptions that are homogeneous with it, namely sva- kala (own-time, signifying the external states that are changing in time). sva-kshetra(own space, or self-sized i.e., as existing in its own expanse) and sva- bhava(own feeling or own nature, i.e., internal states). These may be termed the sva quartette technically. The soul that is rid of the not-self exists inits own nature with respect to the sva quartette, while the trans- migrating ego is overwhelmed with the conditions and limitations imposed by the companioship of the not-self. This may be explained in a tabulated form, as follows:-

Wratha ke palan ka Samadhan,
'Wratha palan se surpur meh ja, sur-padh pana esta raha, par wartha bina narko meh girna, khedh kise waha esta raha | ghani chaav meh, ghani dhoop meh,sthitha ho anthar pahichano, Arre ! hitaishi wrathawratho meh, kitna anthar tumh mano '||

M eaning  :- 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 avided; 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 the 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.

N ote :- In the last verse divinity is said to be the natural attribute of soul which arises from within its own self on the occurance of the helpful causes of Self-realization. Naturally enough the question now arises: Why should one take the trouble of observing vows and otherwise subjecting oneself to a life of austerties and hardships, considering that Divinity is actually the potential nature of the soul? Will not the supreme status to be obtained without undergoing penances and without vows? The reply is given here in this verse. Painful, at times very painful, indeed, is the life which results from the non-observance of vows. One might even descend into hells which is the most undesirable condition of existence. On the other hand, the observance of vows lead to very happy and desirable conditions, including a birth in the heavens. Therefore the acharya says that the difference between the soul that is leading a well regulated life and the one whose life is not so regulated is precisely that between the condition of man who is waiting for the arrival of acompanion in the heat of the day, exposed to hot winds and the burning glare of sun, and of him who is also awaiting the arrival ofthe same person but in a cool and shady grove. Metaphysically of course, the helpful potent causes themselves include the observance of vows and the suffering of hardships at a certain stage of advancement; for without them the karmic filth cannot be separated from the soul. But the great thing to note about the observance of the vows and suffering of hardships is this that they appear to be irksome and unpleasant only when thought of or looked at from a distance.That virtue is its own reward, is asaying the truth of which is not realized except by him whose life is characterized by self-imposed suffering in the name of Duty and Dharma.

Shanka ka Nirakaran,
'Jin Bhav se niyam ruph le, Milta hai jabh Shivpur hai, Unh bhavo se bhala ! Bata do Kya? Na milta sur-pur hai | Druthagati se ho vahan yatra, kai yojnao ki karta, Ardhakosh ki yatra karne, meh bhi kya? Waha hai darta '||

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

N ote :- This verse is intended to settle the doubt that might now arise in the mind as to the respective merits of self-contemplation and the observance of vows. Especially in regard to the ability of the former to secure a rebirth in the heavenly-regions. The answer is that the soul's contemplation can't grant both Moksha as well as heavens, which are much nearer so to speak; since he who can easily cover a distance of four miles without being fatigued is not likely to experience the trouble in going only a mile. Self-contemplation thus, is much superior to the mere observance of the vows, though the later are able to lead to heavens for the time being.

Dharmatma ke Swarg-Sukh ko pana,
'Panchendriya sukh ho kar bhi jo, Aatanko se dur raha, Yug-Yug takk aganith varsho takk, lagatar bharpur raha | Sur-Sukh tho bass Sursukh jisko, anubhavte Sur-Pur-Wasi, kahe kaha takk, kis vidh, kisko? Akhir hum tho Vanvasi ||'

M eaning  :- 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 !

N ote :- The pleasures of a heavenly life are but sense-produced, though they are not to be found outside the heavenly region and are exceedingly delightful. The duration of the life, too is incomparably longer in the heaven than on the earth, and it is therefore true that the heavenly pleasures are enjoyable for much longer periods than the pleasures of this world.

Sukh Vasanamatra hai,
'Tan dhari jivo ka sukh tho,matra vasana ka fal hai, dukh hi dukh hai sukh sa lagta, mruga marichika ka fal hai | Sankat ki ghadiyo meh jis vidh, roogh bhayankar, uss vudh hai, bhog satate bhoktao ko, bhog hitdakar kis vidh hai? ||'

M eaning  :- The experiences of pleasures and pains of sansari jivas are purely imaginary; for this reasons the sense produced pleasure rise, like disease, to uneasiness on the approach of trouble.

N ote :- If the pleasures and pains of the world were not the product of imagination they would be lasting, unchanging and eternal. But we see that what is the cause of pleasures today becomes a source of disturbance and pain as soon as trouble arises or calamity overtakes the enjoyer, Hence the acharya points out that sense-produced pleasures and pain are purely imaginary in their nature, notwithstanding that the infatuated humanity regard them as real and run after them. By the use of the world imaginary it is not to be taken that the acharya denies the reality of experiences altogether; what he is aiming at in reality is only an emphasis on the nature of true happiness to be described later.

Moha se dankka hua gyan svabhav ki prapti nahi kara sakta,
' Purush yahan unmatt bana ho, jisne madira paan kiya, Nij ka par ka hitahito ka, usse kaha ho? gyan jiya | moha bhav se ghira yadhi, jiska bhi vaha gyan raha, jo svabhav ko nahi janta, vaha yarthaat agyan raha || '

M eaning  :- deluded by infatuation 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 !

N ote :- Infatuation- likes and dislikes, etc.- deprive us of that purer form of mental serenity which is necessary for the acquisition of true knowledge, for as is well known, lucidity of the intellectual facility is clouded when the mind is strongly agitated by passions and desires and wrong convictions and beliefs.

Moha se Acchadhit hua gyan svabhav ko prapt nahi kar sakta,
'Dhan tan ke vatan upavan mata-pita sut-suta Arre ! Parijaan purjan sahchar anuchar, agrechar ripu tatha kahe | Sun-Sun sabh yeh aatham se atith, bhinna svabhavi gyanth rahe, mudh enhe nith niji mante, bhav meh bhatke branth rahe || '

M eaning  :- All the objects, the body, the house, the 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.

N ote :- The wise always perceive themselves as different from the objects of the world whose relations are transient and temporary and perish after a time. The Self, however, is unperishing and eternal, and will pass away, on death, into some other form of life, leaving his newly- formed relations of a transient phase of life, in the course of his eternal wandering career, mourning his loss Some times the relations depart plunging us in mourning. Hence, the Acharya points out that the relations and like them, the other objects which either leave us or are themselves left behind, on death, are all different from the Self in their nature, for otherwise they will always accompany the soul and cause it pleasure at all times and under all conditions.

Mohawan prani ko upkarak eavam hitkarak samja jata hai,
Disha Disha se desh desh se, uddh-uddh pakshi dal aate, Daal Daal par path path par,paadap padh nishi bass jate | Apne-Apne karya sadhne, ussha kaal meh fir udte, Disha-Disha meh Desh-Desh meh, kaha dekhte fir mudke ||

M eaning  :- The birds gather together to pass the night, on a tree, from various places in different direction in the evening; but at the earliest moment at the break of day they depart in the pursuit of their diverse purposes, for different places in all directions.em as his own.

N ote :- The word is like a tree where the birds gather together to pass the night; in the morning they are gone. In the same way friends and relations are formed in this world, as if for the night; at the break of day we part company from them, each one going his own way, Who, then, but foolish will suffer himself to be entangled with such 'roostintime ties ?

Shatruo ki bhavo ko dur karne ke liye prerna ,
'Hatyara yadhi hatya karta, tum kyo? Uss par krodh karo, Hatyare tho tum bhi ho fir, kuch tho mann meh bodh karo | Trangul ko nij pairoo se jo, koi manav gira raha, Usse samay par ussi dand se, svayam dhara par gira aaha ! ||'

M eaning  :- 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 !

N ote :- The trangura is an instrument so constructed that if a man holds it with both his hands and then tries with his feet to pull it down to the ground, it will overthrow him at once. The acharya likens the actions of an evil-doer to the result of pulling down the trangura. The evil one experiences at this moment from the hands of an enemy is sure enogh the result of one's own evil-doing in the past. It is that evil which like the trangura has rebounded on oneself and is responsible for one's suffering. Surely, this is but justice, pure and simple. Where is then roo for anger in this? The point is that in this world evil is caused by evil, what is experienced now as an evil, experience is sure enough the resultant of an evil act done by us in the past. The experienced of evil is thus himself proved to be the doer of an evil and the cause of his own suffering. Still it is necessary to punish the evil-doer, for otherwise it will be destructive to society and good order. The wise man should, however, so control himself to be carried away by by passion in its discharge. The judge, for instance, should so deport himself as to punish the prisoner who is proved to be guilty, but while doing so he should maintain his own serenity of mind and should not allow his decision to be influenced by anger. The result of anger is very harmful for the soul; It tends to undesirable conditions in the next rebirth. Hence, the judge who allows his mind to be swayed by passion will be incurring the liability for a painful hereafter, while the judge collected and of an unruffled temperament will be avoiding that liability and will also be shortening his own bondage as the result of passionless.

Raag-Dvesh karne ka pratifal,
Dadhi Manthan ke kaal mathani, Manthan bhajan meh brahmti, kabhi idhar tho kabhi udhar jo, kshaan bhar bhi na hai thamti | Raag Dvesh ki lambi lambi, Dori se yaha bandha hua, Gyan bina tyo bhav meh brhamta, rudan kare gal runda hua ||

M eaning  :- Tied to the long rope in twined with attachments and aversions, the soul is whirled about in the ocean of sansara for immeasurable time, led by ignorance !

N ote :- Love and hatred, or attachment and aversion, are the causes a bondage and transmigration. The series of births and deaths is unending, except in the case of him who acquires Self-knowledge. Hence the statement that souls the wander about in transmigration for time beyond measure. Ignorance of the real nature of the soul and the non-soul, and of happiness and what is not happiness through it may appear to be so, is the producer of loves and hatreds of embodied life. Led by these soul comes and remains under the sway of karmic forces that drag it about in different conditions and grades of existence in the different parts of the world.

Kya Sukh moksh meh hi hai? Sansar meh nahi,
 Bhare ritate kuch bharte ghatt, tabh takk yaha kram chalta hai, ghati yantra ka Paribhraman Waha, jabh takk rahata chalta hai | Isse bhanti Bhavsagar meh bhi, ek aapda talti hai, kai aapdaye aa sanmukh, mohi jaan ko chalti hai ||

M eaning  :- The Sansara (transmigratory condition)  is like a wheel at a well, where before one bucketfull of distress is got over a large number of afflictions overtake the soul !

N ote :- The thoughtful mind only discovers the world to be full of misery and pain in all conditions. No one thinks of associating happiness with the conditions of existence in the lower grades of life. The trees are rooted to the spot and remain perpetually exposed to the inclemency of seasons; they are further subjected to all kinds of afflictions in the shape of cutting, piercing, burning, uprooting and the like. The smaller insects are destroyed by the thousands by the careless movements of their bigger fellow-beings.No one cares for their writings and suffering. The bird ans beasts and fishes are seized and the devoured mercilessly by animals and men. Man himself is a constant prey to the fear of death, and the lives in perpetual dread of calamity and misfortune.Those even who may be regarded as favorites of fortune are troubled with many kinds of mental and bodily troubles of their own and of their relations and friends. And at the end of a career, even where it has been the least undesirable, there is nothing more comforting than the grave or the burning pyre to look forward to. Death and the blankness of death ever stare the thinking being in the face. Human life is short and best of its conditions is ephemeral and fleeting; you have hardly celebrated the advent of a joy when its place is taken by affliction in some form or other. Those who are unlucky spend their whole time in crying and lamentations. Their suffering ceases even to excite the pity of the passers by, by its frequency. Some of them actually experience all the excruciating horrors of hell-life without being in hell, Kings and millionaires and potentates are no exceptions; they are subject of the pain and misery which the flesh is heir to. To acharya therefore, justly says that this world of transmigratory life is so full of suffering and pain that you have hardly got-over one affliction when its place has been filled up with dozen others. The wise should, therefore, only seek to obtain release from the world to obtain nirvana where there is eternal peace and joy and life unending.

Bahaaya Vaibhav ki Vastavik Stithi,
Jinka ajarna bahut kathin hai, Sarakshan na Sambhav hai, Mitna hi Svabhav hai jinka, yeh dhan kanchan Vaibhav hai | Fir bhi nij ko swasta mante, Dhanpati dhan pakar waise, jwar se pidhit hokar jo jaan, gruth may bhojan kar jaise ||

M eaning  :- 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 then thinks that he is enjoying good health !

N ote :- Ghee (clarified butter) only goes to aggravate fever, so that he who eats ghee in that conditions and regards himself as healthy because of his eating Ghee is a big fool. Precisely the same is the case with the man who considers himself happy because he is surrounded by the objects and sources of pleasure. These, too, aggravate the heat and fever of lust, and depart sooner or later without producing anything like satisfaction, that is happiness and rest and peace. The acharya, therefore, points out that it is an act of folly to regard oneself as happy when enjoying material prosperity and the like, which, it is further pointed out, are acquired with a lot of trouble and exertion and which, involve a great deal of additional trouble in guarding and protecting, and which, notwithstanding all this worry and trouble, are ultimately bound to depart, being perishable by nature.

Mohi Dhan kyo nahi Chodta,
 Wan meh taru par baitha jaisa, maan meh chintan karta hai, Wanya Jantu abh jale mare sabh, aag lagi wan jarta hai | par ki chinta jaise karta, apne chinta kabh karta, Mudh bana tan puni-puni dharta, marta hai puni-puni darta ||

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

N ote :- The acharya here gives us a true description of the individual blinded by the lusts of the world, who though surrounded by calamity and distress all round is till unable to check himself in time to turn to the true side of life, taking no warning by the fate of others.

Lobh andha bana deta hai,
 Kaal bitata jyo tyo tyo, Ayu karma waha ghate bade, Dhan ka vardhan dhani chahate, prati din hum tho bane bade | Kahe kaha takk dhani log tho, jivan se bhi jadh dhan ko, param ista parmeshwar kahate, dhanyawadh dhan jivan ko ||

M eaning  :- Time is cause of the shortening of the duration of life as well as of the increase of wealth:the amassers of wealth (thus) love money more than their lives.

Dhan ka Sadhupayog karna kya bura?
 Nirdhan dhan arjit karta hai, Daan hetu yadhi waha nana, Daan karma ka dheya banaya, karma khapana shiv pana | Kaarya raha yaha aisa jaisa, apne taan par karta hai, Leph pank ka koi manav 'Snaan karunga kahata hai ||' 

M eaning  :- 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 !

N ote :- The acquisition of wealth is accompanied by so much evil doing and evil-thinking that is itself implies a lot of sin accruing to the soul: what purpose can then, be served by charity and good works there after. The man who enters a drain full a filth in the hope that he will have good bath afterwards covers himself for a certain with filth. Weather he will be able to wash it off thereafter is an entirely different matter !

Dhan kaisa hai?
<font color=#FF1493>' Prapt nahi ho jabh takk, tabh takk, Maha taap kar kaam sabhi Kintu prapt ho jane par tho, kabhi trupti ka naam nahi | Aanth Aanth meh tho kya kahana? Jinka tajna saral nahi, Sudhi rahche fir kaam bhog meh? Jinka Mann ho taraal kahi ||'

M eaning  :- What ! will any wise man indulge in the pleasures of the senses which cause trouble in their acquisition, en-kindle lust and desire at the moment of enjoyment and are very painful at the time of parting? Should a wise man do so, he would not abandon himself to the lustful feeling.

N ote :- According to the degree of foresight developed by them, men fall into three classes, namely, the short-sighted, the far-sighted and the farthest-sighted. The first class is that of fools. as will agree. The second is that of men who are worldly wise. They are learned and thoughtful, but only in matters pertaining to the world, and the concerns of the the immediate life that comes to an end after some three score years and ten, when their wisdom also perishes. The third class comprises those few but deeply thoughtful souls who have understood the nature of life and know that the soul survives the physical death. They are familiar with the true nature of things and know that there is no rest or peace for the soul outside nirvana. They are the farthest-sighted, for this reason; we may also call them Dharma-sighted, for Dharma signifies the ultimate Truth and the nature of things. Of these knower's of the true nature of the things it is said that they will not indulge in sensual lusts, knowing them to be the causes of suffering and pain, though not appearing to be such to the first or the second classes of men. Should a Knower of Truth be found to indulge in the pleasures of the world, he would not abandon himself altogether to them, but would only be influenced by them in so far as he is unable to resist the forces of Karmic infatuation engendered in the past. The point is this that the knowledge of Truth changes the angle of vision of the wise one who may not be able to resist the temptation but who will detest himself all the time for his failings, where the fool will simply plunge himself head long in the whirling vortex of pleasures and lusts.

Vishay-Sevan ka kya Faal?
<font color=#FF1493>Malyachal ka chandhan kesar, chaman chameli chaturta, Kunda Puspa Makrandh Sugandhi, Gandh daar Mandarlatha | Sabh padhartha yeh taan sangti se, gandh purna bhi gandhe hai, Sadha ahit kar taan ka yadhi tumh, raagi sabh ragaandhe hai ||

M eaning  :-  By the contact of which even pure objects are rendered impure and which is a constant source of afflictions, to seek to provide such a body with the objects of pleasure is vanity !

N ote :- It is not the nature of the senses to ever attain to anything like a lasting sense of gratification. The source and store-house of impurity, the body may be surrounded by all sorts of luxuries and the things that are expected to give one pleasure; but its carvings only increase while the things which it touches become impure for any other purpose !

Uphkari Kon?
<font color=#FF1493>Taan ka jo uphkarak hai waha, Chetan ka aphkarak hai, Chetan ka uphkarak hai jo, taan ka waha aphkarak hai | Sabh Shastro ka saar yahi hai, Chetan ka Udhaar karo, Apkarak se dur raho tum, Taan se kabhi na Pyaar karo ||

M eaning  :-  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 !

N ote :- The association of the soul and the body being the cause of the pain & misery appertaining to the embodied existence, nirvana really only signifies the destruction of the fleshy prison of the soul, when the latter, fully exalted and immortal in its own right, is installed in the Temple of Divinity as aGod. by the mere process of emancipation from the bondage of matter. Hence, whatever tends to the fattening of the body is necessarily the source of continued affliction to the soul and vice versa.

Dhaan se kya nahi milta?
<font color=#FF1493>'EKK aur tho Chintamani hai, Divya rahi, Man harti hai, Aur dusre aur Kaanchi ki, Maanika jaag ko chalti hai | Dhyaan sadhna se yeh dono, Maano bhratha ! Milti hai, Aadar kiska budhjaan karte? Aankhe kis par Tikti hai? ||'

M eaning  :-  When the divine wish-fulfilling Jewel and a piece of refuse both are obtainable by meditation, which of these will the man of discrimination choose?

N ote :- The man of discrimination will naturally prefer the soul which is like a divine wish-fulfilling Jewel, capable of conferring the inconceivably great boon-the status and the joy of Divinity to a passing pleasurable form of sense-tickling that is like a worthless piece of khali and serves only to prolong and to embitter the bondage of karmas.

Dheyaa ka Swaroop,
<font color=#FF1493>'Apne Apne Sauvedan meh, ho amurtha aathma bhata, Raha rahega hai jo trikaal meh, athaa aanshwar hai bratha ! Tatkalik taan praan hota, ananath sukh ka nilay raha, Lokalokalokith kartha, Sada lok ka uday raha ||'

M eaning  :-  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 !

N ote :- In this Sloka acharya has given a brief description of the soul as freed from the bondage of matter. It is, roughly speaking of the size, of its physical body and is indestructible, hence immortal. Knowledge and bliss appertain to it by nature, being but two of its divine attributes. It can be known adequately in self-contemplation, and when established in its natural purity, freed from the corrupting companionship of matter, it is the enjoyer of unbounded joy and the knower of the entirety of the things, which constitute what is known as the Lokaloka (Loka = Universe of life and matter+ aloka = The infinity of pure space lying beyond the Loka).

Aathma Dhyaan Ka Upaay,
<font color=#FF1493>Chapaal- Svabhavi sabhi Indriyaan, Inko syanth pratham karo, Mano yogh se maan, ko bhi Mantrith turth karo | Apne meh stitha ho apne ko, apnepan se aap tatha, Dhyaaoo apne aap bhaala fir, Taap mite Santaap vyatha ||

M eaning  :-  Controlling his senses, with concentrated mind, the knower of the Self should contemplate the Self, seated in his own Self, through the Self !

N ote :- The contemplation of the divinity of the self, that is the soul, is only is possible through the soul itself, by turning attention inwards. Now, because the self is seated inwards and the objects of the senses which attract and enthrall the mind lie outwards the withdrawal of the mind from the outside, that is to say the controlling of the lustful carvings of the lower nature, is an absolute necessity for the realization of the glory appertaining to Life. For one cannot serve two masters at one time.. The Self and the world are antagonistic in nature. The dominance of the latter means the emancipation and distress of the former. Hence, the wise banish the world completely from their thoughts and attend with one-pointed mind to the glorious Divinity of the Self, seated inside.

Gyaani ke Saanidhya se Labh,
<font color=#FF1493>Agyaani ki Sharaan gaho tho, Suno tumhe Agyaan mile, Gyaani jaan ki Upaasana se, Gyaan mile Vardhan faale | Jiska Swami jo hota hai, Uska karta wahi Pradaan, Lok nithi yaha suni sabhi ne, Virla karta isse pramaan ||

M eaning  :-  Devotion to ignorance bestows ignorance, and devotion to Gnana (self-knowledge) bestows knowledge: for it is well established that a thing can grant only that of which it is possessed.

N ote :- False beliefs and wrong convictions can never lead to true knowledge; for you cannot get what is not contained in the nature of a thing, e.g. blood out of stones. But he who seeks knowledge is sure to be rewarded by enlightenment; for the law is that he who seek shall find, he who asks shall get what he asks for and he who knocks shall be admitted into light, provided only the seeking, the asking and the knocking is sincere and persistent and in harmony with the nature of things.

Aadhyathmalin Yogi ko Labh,
<font color=#FF1493>'Yogi jaan aadhyatam yog se, Chetan meh aabadh rahe, Mano yog ko vachaan yog ko, kay yog ko sadh rahe | Parishyon ko, Upasargo ko, Sahate Vichalit kabh hote? Karma Nijara Aasrav rodhak,Savvar prachalit sabh hote ||'

M eaning  :-  By bearing with equanimity by the power of the soulforce, the trails and hardships consequent on world-renunciation, is accomplished speedily the destruction of karmas and the stoppage of further inflow thereof!

N ote :- There are two aspects of the karmic force the dravya & the bhava karmas. Dravya karmas simply mean the matter which flows into the soul with every thought and word and deed. Bhava karmas are inner mental states, that is to say feelings, carvings and the like which are the causes that lead to the inflow of matter towards the soul. The bondage of the soul consist in the state of embodiment which signifies association with matter. The ascetic aspires to separate his soul completely from the material impurities that defile and hold it in bondage. The inflow of matter is termed asrava, and takes place only because of a certain kind of magnetic attraction which the soul develops under the influence of desire. It ceases when the soul becomes desire less completely. The matter existing in combination with the soul also then begins to dissolve and soon becomes separated from it. This is termed nirjara, in the course of which many hardships have to be faced by the aspirant. If these cheerfully borne, the goal of freedom and bliss is reached speedily, and the soul becomes a pure and the situation, and the acharya points out that those who preserve equanimity of mind in the midst of trails and temptations speedily attain to the Supreme Status by the stoppage of the fresh inflow and the destruction of the existing karmas.

Dhyaan meh Karthaa karma ka Vibhaag,
<font color=#FF1493>'Yoon hi paraspar do do meh tho hota hai Sambandh raha, Karma raha ma ma cut, cut ka meh karthaa hu partibandh raha | Ekmek jabh dhyan dheyaa ho, Aatham ka hi Aatham O ! Fir kis vidh Sambandh bandh ho, Dophan hi jabh Khatam ho ||'

M eaning  :-  In the 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 object of contemplation; how can there be duality in that state?

N ote :- This sloka is intended to further elucidate the nature of self contemplation which is non dual. There are in that state no two separate objects like a mat and the man who made it; but the object of contemplation is the same as he who contemplates. The soul in reality only contemplates its own inherent glory, So as to realize its hidden divinity. Hence acharya points out that there is no room for duality in the process of pure self-contemplation.

Bandh va Moksha ka hetu,
<font color=#FF1493>Isiliye tum purna yatna se, nirmamta ka manan karo, Chintan manthan aaradhana bhi, tatha ussi ko naman karo | Jiv karma se bandhata tabh hai, mamta se jabh mandit ho, bandhan se bhi mukt vahi ho, nirmamta meh pandit ho ||

M eaning  :-  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.

N ote :- He who does not control the activities of his mind, speech and body, which are the three channels of sin, only prolongs his bondage and the transmigration life which is simply full of pain and misery, even under the best conditions. The aspirants after the final release, therefore resolves in the manner indicated in the text.

Nirmamtva ke Chintan ka Upaay,
<font color=#FF1493>'Ek akela nirmam hu meh, Yogi ko hi dikhta hu, Sudha subhra hu gyani hota, gyanamruth ko chakhta hu | Maya, mamta, moha, maan, madhsanyogaj yeh bhav arree! Bhinna sarvatha mujhse hai yu enme hum sambhav dhare ||'

M eaning  :-  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!

N ote :- The soul is here described from what is known as the nischaya naya, that is to say in respect of its pure natural attributes, in other words, as a pure spirit. The pure spirit is devoid of parts, and therefore only one, being a pure embodiment of knowledge, without any obstruction veils to curtail the field of its knowing functions, it is devoid of delusion; rid of all forms of defilement and corruption, it is pure; having omniscience for its attribute, it is the true knower; and not being endowed with sensible qualities, it is knowable by super-clairvoyant vision of great Ascetic and saints. All other qualities, attributes and relations which appertain to embodied existence are really produce under the corrupting influence of matter, and are, therefore not natural to pure Spirit.

Sambandh ka Parinam,
<font color=#FF1493>Aasahniya dukho ka faal hai, yaha sansari bana hua, sanyaogaj bhavo ka faal hai, raagadikh meh saana hua | issi baath ko jaan maan kar, upakruth hu guruvachno se, ragaadhik ko purna tyagta, taan se, maan se, vacchno se ||

M eaning  :-  The soul involved in the delusion of egoity is enmeshed in the bondage of karmaas; he who is free from delusion of egoity 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 egoity.

N ote :- We have already seen the desire is the root of bondage. Here the acharya takes us a step further towards the analysis of desire, which is rooted in the delusion of identity with the body. The ordinary man only knows himself as the physical personality and naturally remains absorbed in the gratifications of the bodily carvings and wants. This is the delusion which the acharya warns us against.

Marnaadhi ke bhaay nirthark,
<font color=#FF1493>'Maarn nahi hai, mera mujhko, kaha bhiti ho? kisse ho? Vyadhi nahi hai mujhmeh,mujhko,vrutha vyatha fir kiss se ho? baal nahi hu, yuva nahi hu, vrudha nahi hu gyath rahe, yeh pudhgaal ki rahi daashaaye, chetan mera saath rahe ||'

M eaning  :-  I am not the subject to death, then, what should i for death for? Nor I am 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.

N ote :- Pure spirit is free from death and disease, and has no concern with the division of life, childhood,youth, oldage and the like. These are different conditions that appertain to the body of matter, which is, undoubtedly, not the same thing as spirit or the soul. Why should, then, one fear death? and how can one be really affected by disease? The saint, knowing the pure immortal and corruptible nature of the soul speedily attains to the highest and best condition of Life which is enjoyed by all who acquire the purity of their spiritual nature.

Sabhi sansarik vastuyeh vaman tulya,
<font color=#FF1493>Mooha-bhav se vigat kaal meh, mujhse yeh pudhgal saare, bahut baar bhi baar-baar bhi, bhooge, chode, urr cdaare | Vaman ruph saam bhoogo meh abh, mera maan yadhi fir jata, vigya bana mujhko shobha kya?deta uttar laajvata ||

M eaning  :-  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.

N ote :- In the past infinity of the times, during which the immortal soul has never ceased to exist, it has put on all kinds of bodies and enjoyed, again and again the pleasures appertaining to embodiment existence, through them, throwing them off always at the end of each form of life. The bodies and the things of matter are thus like the leavings in a plate which nobody will like to eat. The right believer, whose vision has been clarified to perceive the true side of Life, therefore, cannot long for them, since it will be like a longing to eat the leavings and refuse.

Karma ka Bandh Kyu?
<font color=#FF1493> Karma chahata tabhi karma-hith, karma karma se jabh bandhta, jiv chahata tabhi jiv hith, jivan jisse hai sadhta | Apne-apne prabhav ke vaash, baalshali hai jabh hote, svartha siddhi meh kon-kon fir, tatpar na ho sabh hote ||

M eaning  :-  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 good: who is there in the world that will not work for his own good when he has the power to do so?

N ote :- Since karma produces karma, and thus is the cause of the perpetration of the soul bondage, it is here described as working in its own cause the soul also work for its own good, that is to say against the karmic power, then it is able to do so. The interest of the two thus clash with each other. The acharya hare exhorts the soul that has acquired the wisdom of saints to grid up its lions for the destruction of the enemy; further is no one in the world who will not like to destroy his foe when he has the power to do so, especially such a foe or karma, that acts by stealth and strikes mercilessly and hard.

Svopkaari banane ki prerna,
<font color=#FF1493>Paar ko uphkaaro ka abh na, paatra banao bhul kabhi, Nijj par hi upkaar karo abh, paatra raha anukul yahi | karte dikhte sada paraspar, lokik jaan uphkaar yatha, karte dikhte aanya nirantar, paar paar hi uphkaar taatha ||

M eaning  :-  O witless one! thou art serving this visible show that is not thyself; thou shoulst now renounce doing good to others and take to doing good to thine own self !

N ote :- It is way of the world that one gives up serving those who are found to be inimical to oneself. The soul has been serving its physical body and the rest of the visible sensible sensible panorama; in the belief that its good lies with the things outside itself. But it has now learnt their real nature. They are-all the ties and joys and relationships of the world, taken together-only so may enemies in disguise ! The acharya, therefore. exhorts the soul that is endowed with true insight into the nature of things to abandon them to their own fate and turn to its own welfare, that is, to take self contemplation.

Svapar bhedhgyani ko laabh,
<font color=#FF1493>Guru ka updeshamrut nij ko,sarvapratham tho pila diya, Tadhnusaar abhyaas badhaya,aathma-gyan se jaan liya | Nijanubhav se nij par aantar, tabhi nirantar jaan raha, Jaan raha waha moksha soukhya bhi, aabh takk jo aanjaan raha ||

M eaning  :-  He who has acquired the discrimination between the self and the not-self, through the teachings 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!

N ote :- Salvation and the happiness appertaining to it are obtained by self-contemplation, when the karmas are destroyed and the soul is left as a pure Spirit, omniscient, and blissful and immortal in its own nature.

Guru Kon?
<font color=#FF1493>Prashasta-tam hai apnepan meh, jo uska abhilashak hai, Svayam kisi updesh bina bhi, ista tatva ka gyapak hai | Jo kuch abh takk mila milega, Nij hit ka bhi bhokta hai, Aatah samaj tu aatma ko tho, aatma hi guru hota hai ||

M eaning  :-  Because of its internal longing for the attainment of the highest st ideal, because of its understanding of that ideal, and because of its engaging itself in the realization of its ideal, because of these the soul is its own preceptor !

N ote :- The outside teachers and guides are only heplful where the soul itself is ripe for advancement on the path; their word is of no avail where the hearer is not open to open receive it. For this reason the real teacher and guide is the soul itself, and so far as exertion is implied in the realization of the Ideal, it is the soul's own action which can ever lead to its advancement and progress on the path. Hence the statement that is its own preceptor!

Dhramacharya upadaan nahi, apitu nimitya hai,
<font color=#FF1493> Agya rahe tho agya rahega, nahi vigyata pa sakta, Vigya raha tho vigya rahega, nahi agyta pa sakta | Dharma dravya keval nimitya hai, gati meh jaisa hota hai, Ekk anya ke karya visay meh, samjho waisa hota hai ||

M eaning  :-  Those not yet qualified for the acquisition of truth cannot become the knowers of truth, knowers of truth can not become devoid of it; external teachers are useful like Ether which is but helpful in the motion!

N ote :- The acharya here elucidates the nature of the teaching from the outside source. It is like ether which is helpful to the object in the motion,but which does not push or move any one. Similarly an external Guide can help only the soul that has acquired a longing to proceed on the Path of freedom; he cannot impart the impulse which is to initiate the proceeding!

Tatvabhyaas ka Upaay,
<font color=#FF1493> Ragadhik lahare na uthati, jinka manas shant raha, Heyya tatha aadeya meh, tatva gyan nibharant raha | Yogi jan nirjan vaan meh ja, nidra vijayi tatha bane, taj pramaadh nij sadhan kar le, kaaljaii fir saadha bane ||

M eaning  :-  He in whose mind no disturbance occur, and who established in the knowledge of the self-such, an ascetic should engage himself diligently in the contemplation of his soul, in a lonely place !

N ote :- The one-pointedness of the mind which is necessary for steady meditation is exceedingly difficult in a place where there is even a likelihood of disturbance. Hence it is pointed out here that self-contemplation should be performed in a lonely place.

Svasavedan hone ka chinha ,
<font color=#FF1493> Tatvo meh jo param tatva hai, aatma tatva jo sukh datha, Jasie jaise apne apne, savedan meh hai ata | Waise waise bhavik jano ko, ruchte hai na bhale bhale, Punyoday se sulabh hue hai, bhog sahi piyush ghule ||

M eaning  :-  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.

N ote :- This sloka describes the effect of the progress in self enjoyment. It is destructive of the carvings of the lower nature. The Self is blissful by nature; he who begins to enjoy the divine thrill of spiritual bliss certainly cannot thereafter hanker for worldly pleasure, the carving for which decreases as the enjoyment of true happiness increases.

Svanubhav ki vrudhi kaise??
<font color=#FF1493> Punyoday se sulabh hue hai, bhog sabhi piyush gule, Jaise jaise bhavik jaano ko, ruchte hai na bhale bhale, Waise Waise apne apne, savedan meh hai atta | tatvo meh jo param hai, aatma tatva jo sukh datha ||

M eaning  :-  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.

N ote :- The enjoyment of the natural inherent joy of life increases side by side with the sense of indifference for worldly pleasures. Thus the more there is of the enjoyment of the internal spiritual happiness, the less is the carving for the sense-produced pleasures; and, conversely, the greater the sense of indifference for worldly attractions and joys, the greater the enjoyment of the real bliss appertaining to life.

Svanubhavi ki Parinti,
<font color=#FF1493> Indra-Jaalsam svabhav wala, palpalpaltan shil hai, Saar shunya sansaar sakal hai, nil nisha ki lila hai | Iss vidh chintan karta yogi, aathma laabh ka pyaas hai, Paal bhar bhi yadhi bahar jata, khed khinna ho khasa hai ||

M eaning  :-  The seeker of the self regards the whole world as a product of illusion, and is moved by the desire to attain to attain to self-realization. If he ever becomes entangled in anything else he repents of it.

N ote :- Self-realization is possible only by completely turning the back on the temptations and snares of the world; hence. he who longs to attain to it must, regard the panorama of the world as transient, instable and fleeting, in other words,, as a product of illusion. The wise man will thus never allow himself to be entangled in anything worldly.Born with all the weakness of the human nature, he is nevertheless subject to powerful cravings and impulsion, and may, under their influence, deviate from the proper path. The acharya says that the true characteristic of a wise man is that whenever he is entangled in any of the worldly pleasures, neglecting his proper dharma, he will be repenting of his wrong action, even while doing it. For repentance implies confession which is half the amends.

Aatmaanubhavi ke aur chinha,
<font color=#FF1493> Jan, maan, taan-ranjan meh jisko, kisi bhanti na raas aata, Aatha sadha ekanta chahata,m muni baan vaan meh baas jata | Niji kaarya vaash kabhi se, kuch kahana ho kahata hai, kahha kaar bhi jhat vismrut karta, apnepan meh rahata hai ||

M eaning  :-  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 !

N ote :- Solitude is absolutely necessary for pure self-contemplation.

Aatmaanubhavi ki Drushti,
<font color=#FF1493> Yadhpi bolte hue dikhte, tadhpi bolte kabhi nahi, chalte jate hue dikhte, fir bhi chalte kabhi nahi | Aathma tatva sthir jinka hai, jaati mahima kahi nahi, Drishya dekhte hue dikhte, kintu dekhte kabhi nahi ||

M eaning  :-  He who as firmly established himself in the knowledge of the Self, such a one does speak while speaking, does not move while moving and does not see while seeing !

N ote :- When a man has put his faith firmly in the Self his actions cease to bind. that is to say, affect him. His activity in such a case ceases to be volitional becomes automatic, as it where. Of such a being it is correct to say that speaking he does not speak, moving about he does not move about, and seeing he does not see.

Vilakshan dasha,
<font color=#FF1493>' Yaha sabh kya hai? kyo hai? Kis Vidh? Kabh se? kiska? hai kisse? Iss vidh chintan karta-karta, jo nij chiti meh fir fir se | Apni kaya ki bhi sudh budh bhul kahi kho jata hai, Yoog parayan yoogi waha tho, ekaki ho jata hai ||'

M eaning  :-  The ascetic immersed in the process of self-realization has no awareness of even his body. being undisturbed by questions such as what is the soul? What is its nature? Who is its master? From whom is it derived? Where does it reside? and the like.

N ote :- In the culminating samadhi thought is over-powered by the thrilling pulsation of the joyousness of self-feeling. Consequently, no question arises as to the nature attributes, etc., of the soul-substance. The entire soul is then filled with the rapturous rhythm of a life that is at once illuminated and blissful by its own light and the inherent ecstasy of delight. In that state there can of course be no engrossment of the conscious faculty with the idea of the physical personality or its basis and abode, the body of matter.

Yaha kaise Sambhav hai?
<font color=#FF1493> Jo bhi manav nivas karta, jaha kahi bhi paya hai, Niyam ruph se ussne apna wahan raag dikhlaya hai | Bhav Chav se jaha raaam raha, jivan apna bita raha, Usse Chod kar kahi na jata,chand yahan ya ha baata raha ||

M eaning  :-  He who abides in a place, becomes attached to the place, he who takes a liking to a  locality does not give it up to go elsewhere?

N ote :- This is the genral rule. When a person like a place he sticks to it does not think of leaving it and of going to another place. Similarly the ascetic who leaves the state of the samadhi of self-realization never entertains the idea of departing from it, it being full of delicious joy and ecstasy for him.

Svayaam meh rahane ka fal
<font color=#FF1493>' Bahar yogi jabh na jata, bahar ka fir gyan kaha? bahar ka jabh gyan nahi hai, vishayon ka fir naam kaha? Vishayon ka jabh naam nahi hai, ragadhik ka kaam kaha? Ragadhik ka kaam nahi tho, Bandh kaha? Shivdham waha ||'

M eaning  :-  The ascetic, not stirring out of his Self and not attending to the particular natures of the not-self, does not become their enjoyer; by not enjoying the not-self he is not bound by karmas, but becomes released from them !

N ote :- The law governing karma and transmigration is this that attachment and aversion for objects pf the sense are the causes of bondage of the soul. They cause the influx of a kind of subtle invisible matter into the soul substance, and the fusion of the in flowing material with the soul is the form of the bondage of karma that is so harmful to the self. The soul not falling in the category of the objects of sense; its contemplation does not give rise to attachment and aversion;; on the contrary, it is productive of a state of equanimity and indifference in the mind that is engaged in the enjoyment of the natural inborn joy of his own real self. Hence he is not afflicted with fresh karmic bondage while he is engaged in self-contemplation. In addition, his existing karmic bonds also begin to break up on account of the prevailing state of equanimity; because what is attracted into the soul in consequence of agitated state of the mind begin to disperse and depart when contrary state is established therein. The acharya, therefore, says that the samadhi of self-feeling has a two-fold merit: it is firstly, not productive of any additional emancipation for the soul, and secondly, it is actually destructive of the existing bondage.

Moksh Pursharth ki Upyogita ?
<font color=#FF1493>Paar tho paar hai samjho bratha, paar se aati dukh milta hai, Aatam ko aatam hai bratha, aatam se sukh milta hai Yahi jaankar yaahi maankar, mahamanaha Krushi santh yahan, Aatma sadhna meh rath rahate, sukh paane gunvanth mahaan || 

M eaning  :-  The not-self are surely the Self; only sorrow accrues to the soul from them: the Self ever remains the Self; it is, therefore, the cause of happiness, because of this, great personages have exerted themselves for the realization of the Self !

N ote :- The distinction between sense-produced pleasure and the natural joy appertaining to the soul itself is again emphasized here by the achraya, for what shall a man profit if he gains the whole world but loses his own soul? The fact is, as the jainacharyas have demonstrated, over and over again, that the soul is blissful by nature and comes into the enjoyment of surpassing, unsurpassed bliss by the simple practice of self-feeling. The pleasures of the world are false and illusory, as compared with the joyousness of life itself. They even fail and deceive one in the most critical moment. Moreover, nothing in the class of the not-self is lasting and un-perishing, so that he who becomes attached to them has sooner or later to lament their loss. Sometimes he himself has to part from the objects of pleasure, when the parting is all the more terrible. What good can, the, come of attachment to the objects in the world ? Atman alone is, thus, the fit object of attachment, and it rewards the devotee with life eternal and knowledge and joy unlimited.

Par meh raag ka fal,
<font color=#FF1493>Kabhi svapar ko nahi janta, raha achetan yaha taan hai, Fir taan ka abhinandan karta, mudh bana tu chetan hai | Sath chalega tuzh ko fir na, chaugatiyon meh chodega, Papo se jodega tuzhko, bhav bhav meh tu royega ||

M eaning  :-  Matter which the undiscerning soul attaches itself to, never leaves him wherever he goes in the four gatis !

N ote :- Gatis signify the four principal it from the gati types of embodiment existence, in which souls are being constantly born and reborn in the course of their transmigration. These are the celestial, the hellish, the human and the sub human or the lower kingdoms, the last of which includes all kinds of animals, plants and all other forms of life. All these are imposed on the souls because of the championship of matter of which the not-self are chiefly composed. The law of the influx matter has already been noticed a little earlier. It shows that the effect of the love of the not-self on the Self is its being over-powered by matter in the shape of the undesirable forces of karma that drag it from gati to another or in the numerous classes and the sub-classes of the same type. The acharya, therefore, discourses on the folly of the undiscerning who perpetuate their bondage by their own acts not knowing the nature of the law that keeps the soul tied to the ever revolving wheel of transmigration. He who allows himself to fall in love with the matter- and all the not-self are perceived by us only in so far as they are matter and all know that the object he falls in love with will not abide to console or grant solace to his heart forever, but matter will cling to him, because of that act of love, all the more closely. Knowing this, seeker after the glory of self will shun the pursuit of the objects of the world once the law is shown to him.

Aatmaadyani ki Uplabhdhi?
<font color=#FF1493> Bahar ke vyavhar kruthya se, tan-man-vaach se mudta hai, Bhitar ke aadhyatma vruth se, chetan-pan se jud jata hai | Falatha parmanand jagta, raag bhav abh bhaag cahala, Yogi ka yaha yog yog hai, vitraag path laag cahla ||

M eaning  :- He who is firmly established in his own self and keeps away from the worldly intercourse, a supreme kind of happiness is produced in the being of such a yogi !

N ote :- Divine bliss is the nature of the soul which is realized the moment one is rid of all the sense of attachment to the world and is immersed in pure self-contemplation.

Aanand ka karya kya?
<font color=#FF1493> Yog sadhna meh kabh dukh ho, yogi ka udhyoog yahi, Yogi bhitar bahaaya dukh meh, detaa kabh upyog sahi | Aatam meh anand udith ho, sadhak ko santust kaare, Karma ruph endhan ko aviral, jaala jaalakar nasta kare ||

M eaning  :- Self produced happiness burning up the karmic fuel in large quantities, while yogi, indifferent to the external pain, is not affected by it in the least !

N ote :- The master ascetic is constantly absorbed in the enjoyment of the spiritual happiness pertaining to his soul, and is, therefore, not affected by bodily discomforts and pains to which he does not even attend consciously..

Mokshabhilashi ka kartavya
<font color=#FF1493>Jisse avigya dekh kapti, paal bhar meh baas naas jati, maha-balvatthi gyan jyoti waha, kahalati hai, sukh latthi | baath karo tho karo ussi ki, chaha ussi ki karo sadha, Ho mumukshu tum ussi drishya ko, dekho urr meh dharo sadha ||

M eaning  :- The excellent the supreme light of the self is the destroyer of ignorance, the seekers after salvation should always engage themselves in questioning other about it, in affectionately seeking it realizing it by actual experience !

N ote :- The soul being the embodiment of knowledge is antithetical to ignorance. Hence the injunction to be constantly engaged in talking and thinking of it and in feeling it in every other possible way. It will not do to turn to the self for a moment or to once a week or even every day; for the habit of the mind is that it runs always after what has engaged its attention the most of the time. The reason why novitiates in yoga find that their habitual thinking unconsciously directs the stream of thought in to the accustomed channels of activity, and the slightest temptation, which they have never learnt to resist, suffices too steal away from their determination.

Antim Upadesh
<font color=#FF1493>Jiv sadha se anya raha hai, anya raha taan pudhgaal hai, tatva gyan baas yahi raha hai, maana jata mangal hai | Fir bhi jo kuch aur kathan yaha, sunne santho se milta, matra raha vistar ussi ka, tatva gyan se taam mitha ||

M eaning  :- The self is different from matter is different from the self: this is the quintessence of all the compilations of wisdom; all the rest of knowledge is but an amplification of this !

N ote :- Here the acharya sums up the result of the entire discourse and says that the one thing to know is the fact that the soul is not the matter, nor matter the soul. This is the quintessence of philosophy, thought it is necessary to explain it in detail for the benefit of the ignorant who entertain many doubts on the subject. Whoever has understood this one crucial point or fact thoroughly, so that no doubt is left in his mind concerning the nature and divinity of the soul, is the know-er of truth who is sure soon to reap the benefit of his knowledge, and attain to the supreme status outside the painful dreary realm of transmigration and the kingdom death. For the soul being actually divine by nature, its divinity remains unrealized only just so long as it is ignorant of itself and devotes all its time to do the pursuit of the non-self. Hence, when self knowledge has dispelled the thick mists of ignorance and set its natural energy of dispassion in the opposition to the forces of karma the destruction of the latter becomes only a question of time, and is encompassed, generally, in the course of three or four incarnations, when it is loft, as the result of the process of self-realization, as a pure spirit, all-knowing, immortal and eternally blissful, a pure and real divinity, second to none in the three worlds, and the object of devotion and worship on the part of devas and men.

Shastradhyayan ka fal,
<font color=#FF1493>Sudhi sahi istopedesh ka, gyan kare avadhan kare, maanpane, apnanpane ka, samaan hi sanmaan kare | Niragraha muni baan van meh yaa, uchit bhavan meh vaas karre, paa le nirupam mukti sampada, bhavya bhavo ka naas kare ||

M eaning  :- The wise bhavya who has well understood the teaching of the Istopdesha and who maintains the serenity of the mind by the effort of his will when he is respected as when disrespect is shown to him and who has freed himself from the attachment to the non-self, obtains the matchless treasure of moksha, whether he live in a city or in jungle !

N ote :- Faith in the glorious nature of the self and the mental equanimity are the chief things necessary for the obtainment of release from the cycle of births and deaths. The rule with faith is that it never fails to translate itself in to action, sooner or later, since belief is the builder and molder of character, and the controller of impulses. For this reason, even the greatest sinner need not despair, and if he will intelligently try to understand the teaching herein imparted and apply himself to put faith into it he will soon find himself travailing on the road to saint-ship whether he walks towards it or travels in some more speedy way, will depend on the nature of the obstruction that might be offered by the karmas of his previous like. But even the worst of karmas begin to lose their power under the loosening influence of the Right Faith, and are speedily destroyed by the scorching fire or Right knowledge. Mental equanimity is speedily reached in this manner, and the rest becomes easy by a constant meditation on the "Istopdesha" which is the Discourse Divine as well as the name of book in the reader's hand !