|
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
!
ब्रुवन्नापि
हि न ब्रते गच्छन्नपि न
गच्छति |
स्थिरीकृतत्मतत्त्वस्तु
पश्यन्नपि न पश्यति |41|
41
He who has firmly established himself in the knowledge of
the Self, such a one does not speak while
speaking, does not move while moving and
does not see while seeing !
किमिदं कीदृशं
कस्य
कस्मात्केत्यविशेषयन् |
स्वदेहमपि नावैति योगी
योगपरायणः |42|
42
The ascetic immersed in
the process of self-realization
has no awareness even of 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.
यो यत्र
निवसन्नास्ते स तत्र
कुरुते रतिं |
यो यत्र रमते
तस्मादन्यत्र स न
गच्छति |43|
43
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 !
अगच्छंस्तद्विशेषाणामनभिज्ञश्व
जायते |
अज्ञाततद्विशेषस्तु
बद्धयते न विमुच्यते |44|
44 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 !
परः परस्ततो
दुःखमात्वैवात्मा ततः
सुखं |
अत एव
महात्मावस्तन्निमित्तं
कृतोद्यमाः |45|
45
The not-self are surely never
the Self; only sorrow accrues
to the soul from them: the Self ever remains the causes
of happiness; because of this, great personages have
exerted themselves for the realization of the self
!
अविद्वान्पुद्गलद्रव्यं
योऽभिनंदति तस्य तत् |
न जातु जंतोः सामीप्यं
चतुर्गतिषु मुंचति |46|
46
Matter which the undiscerning
soul attaches itself to never leaves him wherever he
goes in the four gatis.
आत्मानुष्ठाननिष्ठस्य
व्यवहारबहिःस्थितेः |
जायते परमानंदः
काश्चिद्योगेन योगिनः
|47|
47 He who is firmly
established in his own Self, and who keeps
away from all worldly intercourse,
a supreme kind of happiness is
produced in the being of such a
yogi !
आनंदो
निर्दहत्युद्धं
कर्मेधनमनारतं |
न चासौ खिद्यते योगी
र्बहिर्दुःखेष्वचेतनः
|48|
48
Self-produced happiness is constantly
burning up the karmic fuel in large quantities,
while the yogi, indefinite to the external pain, is
not affected by it in the least ! |
