Hriday Pradip

Author(s): Chirantanacharya
Publisher: Shrimad Rajchandra Ashram
Catalog link: https://jainqq.org/explore/007164/1

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r z sobayan

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AcAryazrI ciraMtanajI viracita hRdayapradIpa zrImada zloka padyAnuvAda artha bhAvArtha AjacaMdra Azrama dharamapura

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prakAzaka : zrImad rAjacaMdra Azrama , (zrImad rAjacaMdra AdhyAtmika satsaMga sAdhanA kendra saMcAlita) dharamapura-396050 jillo valasADa, gujarAta paryuSaNa parva, saMvata-2061 I.sa. 2005 : prata : 2500 kiMmata - rUA. 35/ mudraka : konema prInTarsa muMbaI - 400034 prApti sthAna : zrImad rAjacaMdra Azrama mohanagaDha, "dharamapura-396050 jillo valasADa, gujarAta Te.naM. (02637) 240969 : (02637) 241602 pheksa (02637) 241603 zrImad rAjacaMdra AdhyAtmika satsaMga sAdhanA kendra, 10-bI, IsTa viMga, bombe mArkeTa epArTamenTa, 78-tAradeva roDa, muMbaI-400034 Te.naM. (022)2351135ra (022)23516950 TelIphaeNksa. (022)23511353 E-mail : info@sradharampur.org Web Site : www.shrimadrajchandradharampur.org

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zrImad rAjacaMdra janma kArataka suda pUnama 1924 dehavilaya caitra vada pAMcama 1957

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prastAvanA 'jJAna prApta thavAmAM vicAra mukhya sAdhana che; ane te vicArane vairAgya (bhoga pratye anAsakti) tathA upazama (kaSAyAdinuM ghaNuM ja maMdapaNuM, te pratye vizeSa kheda) be mukhya AdhAra che, ema jANI teno niraMtara lakSa rAkhI tevI pariNati karavI ghaTe." (patrAMka-706) , parama jJAnAvatAra, sanAtana vItarAgamArganA uddhAraka, pracaMDa AtmapariNAmI, apramatta yogIzvara paramakRpALudeva zrImad rAjacaMdrajInirdiSTa saspaMtha upara vicaranArA teozrInA parama bhakta pUjyazrI rAkezabhAInI AtmazreyaskArI nizrAmAM ame, "zrImad rAjacaMdra AdhyAtmika satsaMga sAdhanA kendranA mumukSuo, chellA be dAyakAthI amArAM AtmalakSanuM pariprekSaNa ane adhyAtmarucinI paripuSTi karI rahyA chIe. janma, jarA, maraNAdi sarva duHkhono atyaMta kSaya karanAro evo je vItarAgapuruSono mULa marga, tenuM rahasya teozrInI sAmarthyamayI nizrA ane abhuta zailInA baLe samajavA-pAmavA ame prayatnarata chIe. pUjyazrI rAkezabhAInA amUlya mArgadarzana anusAra amArI AdhyAtmika sAdhanA samagra varSa daramyAna vidhavidha prakAre premollAsapUrvaka pragatirata rahe che. A sAdhanA aMtargata prativarSa paryuSaNa parva nimitte, zuddha mokSamArganI ArAdhanAmAM upakArI thAya evA koI eka anubhAvaka graMthavizeSa upara svalakSI adhyayana-satsaMganI sAdhanA paNa samAviSTa thayela che. parvAdhirAja paryuSaNa parva daramyAna jAta ane jagatanuM yathArtha svarUpa darzAvI, sva-para bhedavijJAnanI ArAdhanAmAM preratI AdhyAtmika satsaMgazreNI dvArA pUjyazrI rAkezabhAI, pUrvanirdhArita paramArthapradhAna graMthanA viSayanI viziSTa chaNAvaTa karI, varSovarSa

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varSI A parvane tathA e daramyAna thatI sAdhanAne adhikAdhika jomavaMtI ane hetulakSI banAvI rahyA che. gata varSonAM paryuSaNa parva daramyAna teozrIe aneka saMskRtiono AdhAra laI, vyavahAranizcayanI saMdhirUpa, atIndriya nija sukhanI prAptinA mArgano suMdara krama jijJAsu bhavyAtmAo mATe vizeSapaNe anAvRta karyo che. A viSama bhautika yugamAM bhakti, vairAgya ane jJAnanI prabhAvanA e pUjyazrInI niSkAraNa karuNAnI niSpatti che. A varSanA ArAdhanAgraMthanI vigatamAM praveza karIe te pUrve chellAM thoDAM varSomAM paryuSaNa parva daramyAna avagAhela satkRtionuM vihaMgAvalokana karI laIe - saMskRti racayitA I.sa. 1992 'apUrva avasara zrImad rAjacaMdrajI I.sa. 1993 "cha padano patra' zrImad rAjacaMdrajI I.sa. 1994 'ATha yogadaSTi upAzrI yazovijayajI I.sa. 1995 "cha DhALA' paMDitazrI daulatarAmajI I.sa. 1996 'samAdhitaMtra' AcAryazrI pUjyapAdasvAmI I.sa. 1997 "anubhavaprakAza' paM. dIpacaMdajI kAsalIvAla I.sa. 1998 yogasAra AcAryazrI yogIndudeva I.sa. 1999 tattvajJAnataraMgiNI' bhaTTArakazrI jJAnabhUSaNajI I.sa. 2000 "samyajJAnadIpikA' kuM. bahmacArIzrI dharmadAsajI I.sa. 2001 "zrI bhaktAmara stotra' AcAryazrI mAnatuMgasUrijI I.sa. 2002 (Ibdopadeza AcAryazrI pUjyapAdasvAmI I.sa. 2003 "AtmAnuzAsana' AcAryazrI guNabhadrasvAmI I.sa. 2004 'sAmyazataka' AcAryazrI vijayasiMhasUrijI

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paramakRpALudeve jJAnIdazAno adbhuta mahimA gAyo che ane jo jIva te utkRSTa dazAnI oLakhANapUrvaka vairAgya-upazamane aMgIkAra kare to tevI dazAne tvarAthI pAme ema Thera Thera upadezya che. patrAMka-pa63mAM teozrI pharamAve che, ".... vAraMvAra vicAra karavAthI, jAgRti rAkhavAthI, jemAM paMca viSayAdinuM azuci svarUpa varNavyuM hoya evAM zAstro ane sapuruSanAM caritro vicAravAthI tathA kAryo kArye lakSa rAkhI pravartavAthI je kaMI udAsabhAvanA thavI ghaTe te thaze." A zikSAnuM anusaraNa karavAne arthe evam uparokta maMgaLa paraMparAne anulakSIne A varSe hRdayapradIpaSatrizikA' graMtha para adhyAtmayAtrA mATe susajja karatI vairAgyapreraka satsaMgamALAnuM Ayojana karavAmAM AvyuM che. prastuta graMthanI prAcIna hastapratomAMthI tenA racayitA viSe koI mAhitI sAMpaDatI nathI. graMthamAM kyAMya racayitAnA nAmano ullekha maLato nathI temaja koI paNa gaccha ke saMpradAyanI chApathI paNa te taddana mukta che. tethI ja graMthanA vividha saMpAdako tathA vivecako tene koI ajJAta mahApuruSanI kRti tarIke varNave che; ema chatAM amuka AdhArabhUta sota tenA sarjaka tarIke paMcasUtranA racayitA AcAryazrI ciraMtanajIne yaza Ape che. game te hoya, zlokaracanAnuM gAMbhIrya tathA aizvarya jotAM graMthakAranI utkRSTa sAdhanA, prajJA ane dazA pratye praNata thayA vinA rahevAtuM nathI. "hRdayapradIpa' eTale dilano dIvo; "SatrizikA' 36 zlokanuM sUcana kare che. gAgaramAM sAgara samI A nAnakaDI kRtinA 36 zloka arthAt 36 bhAvadIpaka hRdayaguhAmAM yugothI gherAyelA tamane vicAravAmAM ane bhItaranI keDI para AgaLa dhapavAmAM sAdhakane sahAya karavAmAM samartha che. saraLa, spaSTa ane bhAvavAhI saMskRta bhASA, vividha manohara chaMdo evam alaMkArono suMdara upayoga tathA lakSyavedhaka, dhAradAra ane sacoTa

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zailIthI samRddha evo A graMtha eka uttama vairAgyapradhAna adhyAtmazAstra che. - jJAnI puruSe kahevuM bAkI nathI rAkhyuM; paNa jIve karavuM bAkI rAkhyuM che." (patrAMka-466) A kSati sudhAravAnA mahatva kAryamAM sahAyabhUta thanAra A sAdhanApreraka graMthane AtmakalyANanA A viziSTa avasare rajU karatAM ame AnaMda anubhavIe chIe. enuM bhAvapUrvaka adhyayana tathA taMjjanya bodhanI sUkSma vicAraNA karavAthI samyaguM vairAgya, sadgurune saMzraya ane anubhUtipUrNa daDha nizcaya saMprApta thaze. jJAnI mahAtmAonI anubhavamUlaka ArSavANInA sAMtizaya prabhAvathI sahu AtmArthI jIvo adhyAtmasAdhanAmAM AgaLa vadhe ane zIdhrAtizIgha paramapadamAM sthita thAya e ja bhAvano.. "sapuruSonuM yogabaLa jagatanuM kalyANa karo." - paryuSaNa parva, vinIta vi.saM. 2061 TrasTIgaNa, tA: 1-9-2005 zrImad rAjacaMdra - AdhyAtmika satsaMga sAdhanA kendra, muMbaI.

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RNasvIkAra... * mULa zloka - AcAryazrI ciraMtanajI * gujarAtI padyAnuvAda - munizrI bhuvanacaMdrajI mahArAja (dilano dIvo') * aMgrejI padyAnuvAda - zrI nIlezvarIbena koThArI tathA (munizrI mRgendravijayajI mahArAja 'Explanation' saMkalita "hRdayapradIpaSatrizikA - . The Light of the Soul'Hiell sAbhArauddhata) * 'artha - AcAryazrI vijaya ratnasuMdarajI ("cetana! jJAnadIpa pragaTAvo') * "bhAvArtha' zrI jainadharma prasAraka subhA, bhAvanagara dvArA prakAzita hRdayapradIpa'mAMthI sAbhAra udbhata * prastuta saMkalanakAryamAM - zrImatI smitAbena koThArI, vividha stare yogadAna DaoN. atulabhAI zAha, kumArI rImA parIkha, zrI pramezabhAI zAha * uparokta tamAma kRtionA prakAzaka mahAnubhAvo temaja saMsthAo

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sadguru paramakRpALu, vaMdana tamane zrI rAja kRpALu. mArA manamAM kRpALu karo ajavALuM, A hRdayapradIpa pragaTAvo kRpALu, tArI kRpAne yAcuM huM. AcArya, ciraMtana karuM chuM namana, guru-AjJAe karuM huM paThana, pAmuM huM sAcuM darazane.

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. zarUAtamAM graMthakartA. svAtmasaMbodhanapUrvaka - bhavya janane samajAvavA anubhavanuM svarUpa kahe che - zloka-1 zabdAdipaJcaviSayeSu . . vicetaneSuH, yo'ntargato hRdi vivekakalAM vyanakti / yasmAd bhavAntaragatAnyapi ceSTitAni, . prAdurbhavantyanubhavaM tamimaM bhajethAH // zabdAdi pAMca viSayo thakI sAva nokhuM, caiitanya tattva jhaLake hRdayastha cokhkhuM-- ne je prakAzita kare gata janma ceSTa, te tattvanA anubhave dharajo suniSThA. Endeavour, endeavour, endeavour, O man! To seek sincerely and thereby obtain, That 'self-experience' which unfolds in a heart The wisdom to set sound and all senses apart, As non-living objects, distinct from knowledge, (Like a chariotear from his carriage). That wisdom, which reveals to the eyes of the soul The deeds of earlier births and all. ' ' '

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hRdayapradIpa artha - je anubhava cittamAM rahyo thako cetanArahita jaDa evA zabdAdi pAMceya viSayomAM vivekanI kaLAne hRdayane viSe pragaTa kare che tathA je anubhavathI bhavAMtaramAM thayelI ceSTAo paNa pragaTa thAya che te anubhavane tuM bhaja! bhAvArtha - hRdayamAM dedIpyamAna dIpakanI pere prakAza karanAra chatrIza zlokarUpa 'hRdayapradIpa SatrizikA' racanAra graMthakAre potAnA AtmAne saMbodhIne je vicAra darzAvyo che, te anya paNa anubhavajJAnanA arthI bhavya janoe atizaya manana karavA yogya che ema dhArI, te vicAra bhASAMtararUpe lakhavAnI jarUra hovAthI A bhASAMtarano prAraMbha karavAmAM Ave che - - prathama zlokamAM graMthakAre anubhavanuM svarUpa batAvavA sAthe te je anubhavanI sevA karavAno upadeza karelo che te batAve che : je anubhava zabda, rUpa, gaMdha, rasa ane sparzarUpa pAMca viSayo pugalasvabhAvarUpa hovAne lIdhe jaDa che, te viSayomAM rUDe prakAre 'A viSayo te huM nathI ane eonuM svarUpa te mAruM svarUpa nathI, huM enAthI anya chuM, enAthI mAruM svarUpa paNa nyAruM che' evuM vivecana potAnA manamAM karAvI Ape che; vaLI, je anubhavajJAnanA baLathI anya aneka janmomAM vibhAvadazAnA AdhInapaNAe karelI mohajALamAM phasAvavAnI hetubhUta vartanAono bhAsa thAya che te tArA potAnA AtmAmAM ja rahelA anubhavane che. AtmA! tuM seva. ahIM anubhavajJAnanI sevA karavAnI je vAta graMthakAre batAvI che tethI kAMI tenA kAraNabhUta zrutajJAna ane ciMtAjJAna e be jJAnanI sevAno niSedha thato nathI, paraMtu UlaTuM te be jJAnanuM sevana ati AdarapUrvaka karavuM. ema siddha thAya che;

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zloka-1 - kAraNa ke be jJAna je batAvyAM te kAraNa che ane anubhavajJAna te to tenuM kArya che, to kAraNarUpa be jJAnanI ati AdarapUrvaka sevA karyA sivAya tenA kAryarUpa anubhavajJAnanI sevA karI ema kahevAya ja nahIM. A uparathI bhavya prANIo potAnAM hRdayamAM samajaze ke dararoja navo jJAnAbhyAsa karavAnI keTalI badhI jarUra che. keTalAka A kALamAM anubhavajJAna meLavavAnI vAto karyA kare che, paNa jyAM sudhI gurugama sahita zAstrAnusAra zrutajJAna meLave nahIM, tyAM sudhI emane samyaka. ciMtAjJAna kyAMthI AvavAnuM? ane jyAM sudhI samyak ciMtAjJAna prApta na thayuM hoya, tyAM sudhI A bhavanAM ceSTitonuM paNa anubhavajJAna satya na maLI zake to parabhavanAM ceSTitonuM samyajJAna to maLavAnuM ja kyAMthI? haMmezAM saMsAranI agara dharmanI dareka bAbata siddha karavAno rasto ja e che ke prathama tenAM kAraNonuM jJAna bIjA pAse ati Adara-vinayapUrvaka meLavavuM. pachI kaMTALo lAvyA vagara ghaNA kALa sudhI te jJAnanuM manana karyA karavuM ke je dvArA prANI avazya samyak anubhavajJAna meLavI zake che. kArya siddha karavAnI vAto karyA kare ane tenA kAraNabhUta padArthanA sevanano Adara maMda kare agara na kare to te jinezvara bhagavAnanA zAsanane aMgIkAra karanAro ja kahevAto nathI. jai jiNamayaM pavajjaha, tA mA vavahAra nicchae. muyaha / vIra namoskepa, tiththacchamo . no doDu. ||, "jo tame jinezvara bhagavAnanA matane aMgIkAra karatA ho to vyavahAra ane nizcaya e bannene na mUko, je hatuM mATe vyavahAranayano uccheda thavAthI tIrthano uccheda thAya che." che. A gAthAnA bhAvArtha uparathI bhavya prANIo vicAre karI

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* hRdayapradIpa zakaze ke zAstrakAra eka vAra bane nayano svIkAra karavAno batAvI, vaLI vyavahAranayano nAza karavAthI zAsanano nAza thaze, 'nahIM ke nizcayanaya aMgIkAra nahIM karavAthI zAsanano nAza thaze' ema batAve che. e uparathI e ja nirNaya Ave che ke vyavahArathI je siddhigati prApta thavAnAM kAraNa hoya temAM ati AdarapUrvaka pravartavuM ane e vyavahAra dvArA je vastu prApta karavAnI che te cUkI javuM nahIM; paNa evo nirNaya nathI Avato ke vyAvahArika kAraNono agara tenA sevanArAono anAdara karavo ke tenA upara aruci karavI ke vyavahArathI teone choDAvI devA. je prANIo guru dvArA jJAna meLavatA nathI teonI A bhavamAM paNa evI kaDhaMgI sthiti thaI paDe che ke pote jinazAsananuM rahasya samajatA nathI ane bIjAone te rahasya samajAvavAno DoLa karavA jAya che, tethI te bicArAonI gurae nahIM zIkhavelA moranA nATaka jevI sthiti thaI paDe che. e uparathI samajavAnuM eTaluM ja che ke ati AdarapUrvaka haMmezAM, vadhAre vakhata na maLe to ochAmAM ocho eka kalAka to avazya game te vakhate dararoja navuM jJAna meLavavAmAM arpaNa karavo. ghaNA sujJone tevI icchA hoya che chatAM teo te pramANe vartI zakatA nathI; tenuM kAraNa e che ke je vakhate tevI bhAvanA Ave che. te vakhate tevA prakArano koI niyama te loko karatA nathI. jo koI paNa prakArano evo niyama kare ke "ALasathI jo jJAnAbhyAsamAM eka kalAka na kADhuM to mAre amuka jarUranI cIja te divase agara bIje divase na khAvI' to to avazya jJAnAbhyAsa banI zake ane zlokamAM batAvyA pramANe te meLavelA jJAnanuM ciMtana-manana karavA dvArA tenA kAryarUpa anubhavajJAna paNa meLavI avazya tenI sevA bajAvI zake. Explanation - Man seeks bliss, but constant

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zloka-1 suffering is his lot. This verse stresses that 'right knowledge' is the only remedy. Right knowledge is attained in three stages : (1) Right information, (2) right reflection and (3) self-experience. Of these, right information, which implies scriptural knowledge and right reflection, which involves mental activity are both indirect, Self-experience is the knowledge attained by the 'soul without the aid of either the senses or the mind, and is thus direct. 'Selfexperience' is vital because it lends the seeker the wisdom to distinguish non-living objects of the five special senses and the living soul from each other and also blesses him_with the extrasensory perception and knowledge of his previous births.

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AtmAno anubhava jJAna ane kriyA be hoya to ja thAya che - bloka-2 jAnanti kecinna tu kartumIzAH, kartuM kSamA ye na ca te vidanti / jAnanti tattvaM prabhavanti kartuM, te ke'pi loke viralA bhavanti / / jANe kharA ko'ka, na kAryakArI, ko' zakti dhAre, nava jANakArI; jJAne tathA AcaraNeya pUrA, evA jaDe mAnava ko'ka zUrA. A few among men do have the privilege To possess the right spiritual knowledge, Yet they happen to remain for ever Incapable to act in a righteous manner; And few others, who are capable of action Are deprived of the right knowledge and vision; Rarest of rare are indeed those who Are right in their knowledge and conduct too.

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zloka-2 artha - A lokane viSe keTalAka manuSyo tattvane jANe che paNa te pramANe karavAne samartha nathI, je manuSyo karavAne samartha che teo tattvane jANatA nathI, paraMtu jeo tattvane jANe che ane e pramANe karavAne samartha paNa che tevA jIvo to koIka viralA ja hoya che. bhAvArtha - keTalAka manuSyoe dravyathI zukapATharUpe agara zraddhAnarUpe karavA yogya padArthonuM jJAna meLaveluM hoya che. jema ke nava tattvamAM Ave ane ajIva e be tattva jANavA yogya che; baMdha, Asava ane pApa e traNa tattva tenAM kAraNomAM na pravartavA dvArA chAMDavA yogya che; saMvara, nirjarA tathA mokSa e traNa tattva tenAM kAraNomAM pravartavA dvArA Adara karavA yogya che; zeSa raheluM puNya tattva vyavahAranaye AdaravA yogya che tathA nizcayanaye chAMDavA yogya che. A prakAranuM jJAna hoya che, chatAM AdaravA yogya tattvono Adara karI zakatA nathI ane chAMDavA yogya padArthone tajI zakatA nathI. keTalAka chAMDavA yogyane chAMDavA temaja AdaravA yogya padArthone AdaravAnI yogyatA tathA sAmarthyavALA hoya che, paNa teo tattvane jANatA nathI. paraMtu jeo yathAsthita padArthonAM rahasyane jANe che tathA te ja pramANe vartavAne samartha thAya che tevA mANaso to duniyAmAM thoDA ja hoya che. A zlokamAM dharmamAM vartatA prANIonA traNa varga batAvyA che. temAM jJAna ane kriyA bane jene hoya che te anubhavajJAnI kahevAya che, tevA mANaso lokamAM bahu thoDA hoya che; e eka varga batAvyo. A varga to sauthI jaladI mokSa prApta karI zake che. have jene jJAnuM che. paNa cAritramohanayanA udayanA prabaLapaNAthI te jJAna pramANe vartavA samartha thaI zakatA nathI, A bIjo varga. paNa jo jeo

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hRdayapradIpa cAritramohanIyanA kSayopazamAdike karI yathArtha vartavA samartha che tenA upara AdaravALA rahe ane pote paNa cAritramohanIya toDavAnA udyamamAM tatpara rahe to keTalAka vakhata pachI paNa avazya mokSapadane sAdhI zake che. have trIjo varga ke je cAritramohanIya tathA prakAranuM prabaLa nahIM hovAne lIdhe karavA samartha che paNa jJAnAvaraNIya karmanA udayane lIdhe AdaravA yogya tathA chAMDavA yogya padArthane samajI zakato nathI. A varga paNa jeo jJAnAvaraNIyanA kSayopazamanA baLe karI padArthanAM svarUpane jANatA hoya, teonI vinayabhakti karavAmAM tatpara rahe ane pote jJAnAvaraNIya karma khapAvavA mAsatuSa nAmanA prasiddha, munimahArAjanI peThe sAvadhAna rahI kaMTALArahitapaNe udyama kare ane jyAM sudhI potAne hitAhitanuM jJAna na thAya, tyAM sudhI jJAnInI nizrAe rahI temaja karyA kare to te paNa keTalAka kALe avazya muktipada prApta kare. paNa jeo kevaLa zukapATharUpa jJAna meLavI cAritravaMto upara arucivALA hoya, eTaluM ja nahIM paNa tevAonA avarNavAda bolavAthI ane teonI avajJAthI kevaLa potAnI mAna-pUjA vadhAravAnI vAMchA rAkhatA hoya te tathA jeo kriyA karavA samartha hoya paNa jJAnanI to kaMI khabara ja na hoya chatAM duniyAmAM advitIya mAna meLavavA mATe kevaLa bAhya kriyAno DoLa karI jJAnIonAM caraNAraviMdanI sevA dvArA jJAnAvaraNIya karma toDavAno udyama to kyAMthI kare! paNa UlaTA jJAnanAM sAdhanonI tathA jJAnIonI ati AzAtanA karatA hoya tevA prANIo to anaMta saMsArI hovAnI sAthe jaina zAsananI maryAdAthI bahAra ja che ema samajavuM. jo ke zuSka jJAna athavA zuSka kriyAvALA potAnI matikalpanAthI ame jaina zAsanamAM chIe ema mAne che topaNa teonuM jJAna agara kriyA kevaLa matikalpita hovAthI teo AjJAthI parAbhukha hoya che, tethI te vastu kevaLa temane

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zloka-2 saMsArarUpa phaLa ApavAvALI thAya che. samaipavittI savvA, ANAbajhjhatti bhavaphalA ceva / tiththayaruddeseNavi, na tattao sA taduddesA / / "potAnI matikalpanApUrvaka jJAna agara kriyA sAdhavA karelI sarva pravRtti tIrthaMkara mahArAjanI AjJAnI bahAra hovAne lIdhe kevaLa saMsAravRddhirUpa phaLane ApanAra thAya che. jo ke te matikalpanApUrvaka pravRtti karanArAo potAthI karAtI pravRttine tIrthakare batAvelI che ema mAne che to paNa te pravRtti paramArthathI jotAM tIrthakare batAvelI che ja nahIM; ane tethI ja saMsAravRddhirUpa phaLane te Ape temAM navAI jevuM nathI. A uparathI sujJa jano samajI zakaze ke anubhavajJAna meLavavAmAM to jo ke vakhata lAge tema hoya to paNa tenA pahelA vakhatamAM avaLA mArge to javuM joIe ja nahIM. eka mANasanI AMkho gaI eTale 'tenA hAtha-paga zuM kAmanA che?' ema kahI tene nirupayogI karI nAMkhavA te vyAjabI kahevAya ja nahIM. tenA hAtha-paga sAjA rAkhavAnI sAthe tenAM cakSu sAjA karavA agara karAvavA te vyAjabI kahI zakAya. eka mANasa dekhato hoya ane pAMgaLo hoya to "AnI AMkho zuM kAmanI che?' ema dhArI tenI dRSTi baMdha karI devI e kAMI vyAjabI gaNAya ja nahIM, paNa tenA hAtha-paga sAjA thAya tene mATe udyama karavo e vyAjabI kahevAya; tema je mANaso jJAna zIkhI zakatA hoya paNa kriyA na karI zakatA hoya to teone jJAnano abhyAsa choDAvI devAnI jarUra nathI, paNa kriyAmAM dhIme dhIme preraNA karI pravartAvavAnI jarUra che. keTalAka kriyA karI zakatA hoya ane jJAna na AvaDatuM hoya to teothI thatI kriyA mukAvI devAnI jarUra nathI, paNa harakoI prakAre teo jJAnavALA thaI zake tevo udyama karAvavAnI jarUra

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10 hradayapradIpa che. keTalIka vakhata eka mANasanI pAse kAryasiddhi karavAnA banne padArtho nathI hotA, topaNa jo be guNavALA banne mANaso bhegA maLI zake to avazya kArya sAdhI zake che. saMjogasiddhii phalaM vayaMti, na hu egacakkeNa raho payAi / aMdho ya paMgU ya vaNe sameccA, te saMpauttA nagaraM paviThThA // "jJAnIo sAmagrInA saMyoganI siddhithI phaLa batAve che. eka cakrathI ratha koI paNa vakhate cAlI zakato nathI. aMdha tathA paMgu vanamAM ekaThA thayA ane te banne joDAyA to nagaramAM peThA." dRSTAMta A pramANe "eka vanamAM dAvAnaLa lAgelo hato, tyAM eka AMdhaLo mANasa hato ane eka pAMgaLo mANasa hato. AMdhaLAne nahIM dekhAvAthI dAvAnaLa vinAnI dizAe rasto levo zakya nahoto, pAMgaLo dAvAnaLa vinAnI dizAne dekhI zakato hato paNa cAlavAnI zakti nahIM hovAne lIdhe te dAvAnaLarahita raste cAlavA asamartha hato. A daramyAnamAM daivayoge te be ekaThA maLyA; ane ekasaMpa karI AMdhaLAe pAMgaLAne potAnI khAMdhe besADyo. pAMgaLo rastAnI sUcanA jema jema DAbA, jamaNI batAvI karavA lAgyo, tema tema te tarapha cAlI AMdhaLo teno amala karato gayo. ema banne ekaThA maLyA ane paraspara yogya udyama karyo to teo vAMchita nagare pahoMcyA ane dAvAnaLathI thatI maraNanI ApattithI bacyA." A ja rIte duHSama kALanA prabhAve bahoLatAe jJAnakriyArUpa banne padArtha sAthe eka prANImAM hovA muzkela che, topaNa upara batAvelA dRSTAMtanI mAphaka jo banne ekaThA maLI, ekasaMpe rahI, potapotAnI pharaja bajAvI le to teo ati alpa anubhavIo je A zlokamAM batAvelA che teonI peThe - mokSasukhanI siddhi karavAnI sAthe jaina zAsanano paNa udyota rUDI rIte karI zake. sujJa janone ghaNuM kahevAthI saryuM. -

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24118-2 11 Explanation Seekers of self-experience can be classified into three broad categories: (1) Theorists, who have the right scriptural knowledge about the 'self', the 'nature of self' and the right path to liberation, but are unable to put their knowledge into action due to spiritual lethargy. (2) Ritualists are those who zealously undertake the performance of various rites and rituals but are totally unaware of the 'self'. (3) Those rare few, who seek 'self-realization' by the synchronization of right conduct and right knowledge. -

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anubhavathI mokSanI siddhi thAya che te kahe che - bloka-3 samyagviraktirnanu yasya citte , samyaggururyasya ca tattvavettA / sadA'nubhUtyA dRDhanizcayo yastasyaiva siddhirna hi cAparasya / / sAcI virakti hRdaye dhare che, ne tattvavettA gurune bhaje che; svAnubhave nizcaya je kare che, ene ja siddhi niyamA vare che. He, and he all alone, whose mind Has truly cast all attachments behind, Who has for a guide a verily true guru, (A knower of that which is really true), Whose iron resolve rests on experience Of that which is truly his own essence, Yes, he alone ultimately attains "Realization' and freedom from mundane existence.

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zloka-3 13 artha - jenA cittamAM nizca samyak prakAranI virakti hoya ane jenA guru samyak prakAre tattvane jANanAra hoya tathA sarvadA anubhava vaDe je daDha nizcayavALo hoya tene ja siddhi prApta thAya che, bIjAne nahIM. bhAvArtha - have trIjA zlokamAM kevA svarUpavALo jIva mokSa pAmI zake temaja kevA svarUpavALo jIva mokSa na pAmI zake te saMthakAra batAve che. nizcaya karI jenA hRdayamAM rUDI rItanI vairAgyadazA prApta thayelI hoya, uttama prakAre yathAvasthita jaina zAstronAM rahasyanuM jJAna jene hoya evA sadgurunI jene prApti thayelI hoya, anubhavajJAna meLavavA vaDe je prANI pote jevI rIte AtmaguNonI aMdara ramaNatA karavI joIe tevA kartavyamAM daDha nizcayavALo banelo hoya tenI siddhi thAya che; te thakI anya ke jeNe uttama vairAgya prApta karyo nathI, jene uttama guruno samAgama maLyo nathI, vaLI jeNe anubhava to svapnAmAM paNa dITho nathI tevA jIvanI mukti thaI zakatI nathI. A zlokamAM zAstrakAre muktigamananA sAdhanabhUta traNa padArtho batAvyA che. prathama vairAgya, bIjo uttama gurusamAgama ane trIjo anubhavajJAna dvArA kartavyano daDha nizcaya. have prathama padArtha je vairAgyarUpa batAvyo che tenuM vivecana karavAnI khAsa jarUriyAta rahe che, kAraNa ke te viSayane puSTa karavAne ja A prayAsa Adarelo che. vairAgya traNa prakAranA hoya che. eka duHkhagarbhita, bIjo mohagarbhita ane trIjo jJAnagarbhita. "tavairAe mRta duHmoraMjJAnAnDayAtridhA " aneka prakAranAM zarIra saMbaMdhI manu, saMbaMdhI temaja kuTuMba saMbaMdhI duHkho dekhIne saMsAranA padArthothI

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14 hRdayapradIpa vairAgya thAya che te duHkhagarbhita vairAgya kahevAya che. A vairAgyanA baLathI jo ke te jIva saMsArano tyAga kare che topaNa jyAre cAritramAM aneka prakAranA pariSahaupasargonuM duHkha AvI paDe che tyAre gRhasthAvAsanI icchA kare che. pAramArthika AtmakalyANanA hetubhUta zAstro bhaNavAne badale jyotiSa, vaidaka Adi zAstrano abhyAsa kare che; kAraNa ke jyAre pAcho gRhasthAvAsa aMgIkAra kare tyAre te tene AjIvikAnA sAdhanabhUta thAya. pAramArthika agara bIjA prakAranuM kadAcit kaMIka jJAna meLave che to tethI paNa pote ghaNo ja magarUra banI jAya che. A prakAranuM te vairAgyanuM svarUpa hoya che chatAM paNa jo tevA vairAgyavALo sarvathA gItArtha gurune AdhIna rahe ane temanA kahevA mujaba ja jo AtmasAdhana karyA kare to te paNa muktipadane sAdhI zake che, paNa tema banI zakavuM tevA vairAgyavALAne bahu muzkelI bhareluM hoya che. bIjo mohagarbhita vairAgya anya darzanIonAM zAstronA saMskArathI saMsAranuM dUSitapaNuM joIne thAya che. jo ke tethI te bAlatapasvIpaNuM aMgIkAra kare che topaNa tene zIdhra mokSaphaLa maLI zakatuM nathI. trIjo jJAnagarbhita vairAgya ke je syAdvAda zailIthI saMsAranuM vikarALa svarUpa yathAsthitapaNe jANavAthI prApta thAya che, te jaladI siddhipadane ApI zake che. vedAMta zAstrAnusArI vairAgya mohagarbhitamAM aMtarbhata che. tenuM svarUpa evuM hoya che ke jema eka bALakane koI vyAdhi hovAthI mIThI cIja apathya hoya che tene chI chI' zabda vaDe mukAvI devAmAM Ave che, paNa jyAre te bALaka mA-bApane dekhato nathI tyAre te cIja upADI laI eka vakhata jo teno svAda cAkhI le che to pharIthI chI chI' zabda tenAM mA-bApa bole che chatAM paNa te te cIjane mUkato nathI. tema saMsAramAM rahelA padArthone vedAMtIo vagere saMsAramAM vartatA ajJAnIone indrajALa jevA batAve che. te uparathI keTalIka vakhate teo vairAgya pAmI

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zloka-3 15 saMnyAsIpaNuM aMgIkAra kare che, chatAM paNa jyAre temane zAstranuM jJAna vadhAre thAya che tyAre duniyAnA padArthone pratyakSa pramANa vaDe siddha thayelA joI bALakanI peThe te padArtho aMgIkAra karavAnuM teo mana kare che. paraMtu jo sarva padArtho potapotAnA svarUpe satya ja che ema batAvavAnI sAthe tenuM vinAzIpaNuM samajAvI vairAgya pamADavAmAM Avyo hoya to samaju rogI jema samajIne tajeluM kupathya te roga hoya tyAM sudhI pharI leto nathI; tema te paNa anitya, vinazvara, aMtamAM ApattidAyI evA sAMsArika padArthono pharI svIkAra kare nahIM, kAraNa ke teNe sAcI rIte te padArthone kupathya tarIke dhArI mUkelA hoya che. A prakAre vastuno pAramArthika bodha thavAthI thayelo jJAnagarbhita vairAgya avazya - siddhipadane Ape che. sadgurunuM lakSaNa zAstrakAre evuM batAveluM che ke jemane AtmasvabhAvarUpa naiyika dharma tathA tene pragaTa karavAnA sAdhanabhUta aneka anuSThAnarUpa vyavahAra dharmanI jANa hoya, vyavahAranizcaya bane dharmane sevanAra hoya, dharmamAM sadA tatpara hoya ane hamezA prANIone dharmanAM tattvano upadeza karanAra hoya. dharmajJo dharmakartA ca, sadA dharmaparAyaNaH / satvebhyo dharmazAstrArtha-dezako gururucyate / / "je dharmanA jANa, dharmanA karanAra, dharmamAM sadA tatpara ane prANIone dharmazAstrArthano upadeza karanAra hoya te guru kahevAya che." A prakAranA sadgurunA saMyogathI jJAnagarbhita vairAgya prApta thayelo hoya to te dRDha thAya che ane prApta na thayelo hoya to tenI prApti thAya che. trIjo anubhavajJAna dvArA kartavyano daDha nizcaya te A

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16 hRdayapradIpa pramANe - sadgurunA samAgama vaDe prANIo satya padArthonuM svarUpa vicArI tenuM vAraMvAra manana karyA kare che, tethI anubhavajJAna prApta thAya che ke je anubhavajJAna dvArA teo jaladI siddhipadane prApta kare che. paNa upara kahelAthI viparIta anya prANIne siddhipada prApta thatuM nathI. UlaTuM jema navA tAvavALAne dUdhapramukha padArtho ati uttama chatAM paNa sanipAta dvArA zIghra maraNane Ape che, tema vairAgya vinA ayogyatAe meLaveluM jJAna paNa anaMtA janma-maraNane Ape che. A hetuthI ja zAstrakAre anukrame AgamonuM jJAna ApavAnuM kahyuM che. Explanation - This verse spells out the three most important preconditions for 'self-realization' : (1) true detachment, (2) true guide and (3) iron resolve. Self-realization' is impossible without total mental detachment from all other substances' except one's self-substance. The guidance of one who is himself a knower of the real truth' and is thus a 'true guru', is also essential. Firm determination based on "true experience of the 'self', prevents one's deviation from the right path.

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vairAgyaprApti mATe zarIrasvarUpa varNave che - loka-4 vigrahaM kRminikAyasaMkulaM, duHA ri vivecayanti | kutivardhvamiva cetane hi te, mocayanti tanuyantrayantritam / / deha to kRmi samUhathI bharyo, duHkharUpa samaje vivekIo; dehanI nibiDa kedamAM paDIcetanA, kara vimukti tehanI. The soul is once and for all set free From its physical frame - the body, Alike a captive from a prison-hole, By him who knows in his heart and soul That the body is only a gathering of worms, (Speaking of it, in absolute terms) It causes one, over and over again. Nothing but untold suffering and pain.

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hradayapradIpa 18 artha jeo A zarIra kRminikAyonA samUhathI vyApta ane duHkhadAyI che ema potAnAM hRdayamAM vivekapUrvaka jANe che, teo jANe kedakhAnAmAM baMdhAyelA hoya tema zarIrarUpI yaMtrathI baMdhAyelA AtmAne nizce choDAve che. -- bhAvArtha samyag vairAgya zarIrAdinuM yathAsthita svarUpa vicAravAthI ja thAya che, tethI te dekhADe che hamezA dareka vastu saMbaMdhI vairAgya, tenAthI prApta thatI ApattionA temaja tenA bibhatsa svarUpanA vicArathI thAya che. prANIo anukrame sarva vastu uparanuM mamatva utAratA chatAM paNa chevaTe za2I2 upa2nuM mamatva utArI zakatA nathI. jema dhana upArjana karavA deza mUke che, dhana vaDe kuTuMbanuM rakSaNa kare che ane chevaTe kuTuMbane paNa potAnA zarIranA rakSaNa mATe choDI de che. A prakArano moha zarIra upara anAdi kALathI hoya che, chatAM paNa jyAre te zarIranA svarUpanuM vicakSaNo vivecana kare che tyAre zarIra uparathI paNa teo mamatva utAre che ane pachI dehane du:kha paDyA chatAM paNa bhaya na pAmI "veThe du:stuM mA" e sUtravacananuM avalaMbana karI pariSaha-upasargo sahana karavA tatpara thAya che ane te dvArA sarva karma kSaya karI anaMtA kALathI thatAM zArIrika ane mAnasika duHkhone jalAMjali Ape che; ane avyAbAdha sukha je AtmAnA svAbhAvika guNarUpa che te prApta kare che. eka tarapha jyAre zarIrane kRmi Adi jIvonA AdhArabhUta jJAnIo batAve che, tyAre bIjI tarapha ati mohI prANIo te ja zarIranA avayavo je kevaLa apavitra padArthothI bharelA che tene ati uttama padArthonI upamA Ape che. jema ke strInuM mukha zleSmAdikathI bhareluM che chatAM teo tene caMdranA sarakhuM kalpe che, stano mAMsarudhirAdikanI poTalIrUpa che chatAM tene kanakakaLazanI upamA

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zloka-4 19 ApI tene vakhANI tenuM AliMgana karavA taiyAra thAya che ane te kAryanI prApti thatAM ati mohathI manamAM harSavaMta thAya che. je guhya bhAga AkhI duniyAthI chupAvI rAkhI lajjAdAyaka hoI koIne paNa batAvavAmAM Avato nathI, vaLI je kevaLa malamUtranI koThIrUpa che, jene sparza karatAM paNa mANasone potAnA hAthapramukha dhoIne zuci thavuM paDe che tevA padArthano sparza karavAmAM mohanA prabaLa udayathI ati AkAMkSA dhAraNa kare che ane te nimitte aneka prakAranAM Arta-raudradhyAnanuM sevana karI, paisA meLavI te padArtha sAdhavA-sevavA icche che. kadAcit pUrvakRta puNyanA udayathI te vastu prApta thAya che to tenI Asakti ane te nimittaka viDaMbanA ane durgAnano kaMI pAra raheto nathI. atIta kALamAM je anaMtAM zarIra ane- mana saMbaMdhI duHkha prApta thayAM che te tevI viSayAsaktine lIdhe thayelAM che tenuM temane bhAna paNa AvatuM nathI. jo ke parAdhInapaNe to 'viSayasukhano tyAga prANIo anaMta kALa sudhI amaMtI vakhata kare che, topaNa tevA tyAgathI kaMI temanA AtmAnuM kalyANa thaI zakatuM nathI; chatAM bhogano tyAga karavAthI ja tAttvika tyAgIpaNuM prApta thaI zake che. "ne ya vaMte niye moye ladhdhevi piThThIkuvvai / sAhINe cayai bhoe sehu cAitti tuverU" | "je prANIo ramaNIya ane priya prApta thayelA svAdhIna bhogono tyAga karI tene pUMTha de che, te prANIo nizcaya karI pAramArthika tyAgIo kahevAya che." A uparathI vicakSaNo samajI zakaze ke jo thoDA vakhatane mATe prApta thayelA bhogono tyAga karazuM nahIM to ekendriyamAM jaI rakhaDatAM anaMta kALa sudhI viSayo to nahIM ja maLe, paNa tenI sAthe AtmakalyANa dvArA mokSasukha sAdhavAnuM paNa banI zakaze nahIM. mATe jema bane tema hameza dareka viSayano tyAga karavA pravartavuM e ja mokSArthI prANIonI pharaja che. bAhya cIjonA tyAgano

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20 hRdayapradIpa ati AgrahapUrvaka ghaNA bhavo sudhI abhyAsa karavAmAM Ave to aMte mokSasukhanA sAdhanabhUta bhAvatyAgane paNa prApta karavA te prANIo bhAgyazALI banI zake che. bahoLatAe dravyatyAganA abhyAsa sivAya ghaNA prANIone bhAvatyAga prApta thavo bahu muzkela che. bAhya padArthonI Asakti chUTavAthI aMta vakhate prANIo samAdhimaraNane sAdhI zake che, nahIMtara zarIrano moha rahevAthI ati Artta-raudradhyAna karI durgatimAM javAno vakhata Ave che; mATe zarIrano moha choDI devo ke jethI AtmA anAdi kALathI zarIrayaMtrathI niyaMtrita thayelo che te mukta thAya. mohanIya karma sarva karmomAM pradhAna hovAthI tene haNyuM eTale zeSa sarva karma haNAI jAya che. Explanation True, detachment from an object is generated by the knowledge of either its (1) underlying ugliness or its (2) remote painfulness. Therefore, only he who knows his body to be a gathering of worms and realizes that it ultimately causes pain, is able to get rid of his body-mindedness. And only he, who is thus truly detached, is able to release his soul from the body like a prisoner set free from a prison-hole. -

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zarIranI bhoga ane yoga mATe sAdhanatA pAtrabhedathI kahe che - bloka-5 bhogArthametad bhavinAM zarIram, jJAnArthametat kila yoginAM . vai / jAtA viSaM cedviSayA hi samyag , jJAnAttataH kiM kuNapasya puSTyA / / saMsArInuM A tana bhoga kAje, tyAgI janonuM tana jJAna kAje; je bhogane kevaLa roga jANe, te kema cAhe jaDa khoLiyAne? The physical body is to worldly beings, A means of quenching sensual cravings, But unto the seekers of spiritual union, . . It is a tool of knowledge acquisition. What purpose is served by nourishing the body, When once right knowledge indicates clearly That objects of sense are in fact poison, .. Which subject the soul to deadly delusion?

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22 hradayapradIpa artha saMsArI jIvone A zarIra bhogane mATe thAya che ane jJAnIone (tyAgIone) e ja zarIra jJAnane mATe thAya che; kAraNa ke A viSayo jemane samyagnAnathI viSarUpa thayA che, teone A mRtaka jevA zarIranI puSTithI zuM? = bhAvArtha eka ja zarIra kayA kayA prANIone kevAM kevAM sukha-duHkhanA sAdhanabhUta thAya che, te batAve che - - saMsArI prANIo zarIrane bhogane mATe kalpI te dvArA tenuM saphaLapaNuM karavA mAge che ane jJAnIo kevaLajJAnanA sAdhanabhUta te zarIrane kalpI tenuM saphaLapaNuM karavA icche che. jo sva-paravivecana karavAthI viSayasukho viSanI tulya bhAsyAM hoya to pachI A jaDa zarIranI puSTithI zuM prayojana hoya? kaMI paNa nahIM.. je zarIrane prANIo ati prayatna karI puSTa karavA icche che, te ja zarIra maraNa pachI kevala bhasmarUpa agara mATIrUpa thaI javAnuM che teno temane khyAla paNa hoto nathI. jema bhADAnuM ghara hoya che ane vaLI te acAnaka mUkI devuM paDaze evo saMbhava hoya che to vicakSaNa mANaso kadI tenI sArasaMbhALa karavAno ati prayAsa letA nathI, tema A zarIra kaI vakhate mUkavuM paDaze tenI khAtarI to prANIone hotI nathI, to pachI te zarIrane puSTa karavA aneka prakAranA AraMbho karavA tatpara thavuM, vaLI anaMtA kALe paNa prApta thavI . durlabha evI je manuSyajiMdagI teno sarvathA bhoga Apavo ane te manuSyajiMdagI dvArA sadhAtA AtmakalyANano kaMI paNa vicAra na karavo e keTaluM badhuM zocanIya che! ApaNane je zrotrendriya maLelI che te paranA avarNavAda agara kAmavikArAdinAM zAstro sAMbhaLavAthI saphaLa thavAnI nathI; paNa jinezvara bhagavAna tathA siddha bhagavAna tathA munimahArAjAdinA guNagrAma sAMbhaLavAthI

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zloka-5 23 temaja Apta puruSonAM hitakArI vacano sAMbhaLavAthI ja saphaLa thavAnI che. ApaNane prApta thayelI netrendriya vikArardaSTie aneka prakAranAM strI-puruSa AdinAM rUpa jovAthI saphaLa thatI nathI, paNa jinezvara bhagavAnanI tathA mahAtmA puruSonI zAMta mudrAo jovAthI temaja zAstronuM avalokana karavAthI ane IryAsamiti zodhavAthI saphaLa thAya che. ApaNane maLelI ghrANendriya svArthane mATe viSayAsaktithI puSpa Adi padArtho sUMghavAthI saphaLa thatI nathI, paNa prabhubhakti agara gurubhaktine mATe agara jIvadayA pALavA nimitte puSpo, AhAra temaja, jhoLImAM bAMdhelAM pAtrAM Adi sUMghavAthI thAya che. ApaNane maLelI rasanendriya aneka prakAranAM bhojanono svAda laI viSayAsakta thavAthI ke avarNavAda bolavAthI saphaLa thatI nathI, paNa kalpya-akalpya Adika vastuonI parIkSA karavAthI temaja svAdhyAya ane guNIonA guNanuM utkIrtana karavAthI saphaLa thAya che. sparzendriya paNa strIonuM AliMgana karavAthI agara viSayasevana karavAthI ke anupayogapaNe cAlI jIvanAza karavAthI saphaLa thatI nathI, paNa upayoga sahita cAlI sparza dvArA koI paNa jIva hoya, to tene jANI, teno bacAva karavAthI temaja gurumahArAjAnI vizrAmaNAdika karavAthI saphaLa thAya che. manoindriya paNa bIjAonuM mAThuM ciMtavavAthI saphaLa thatI nathI, paNa zAstronuM rahasya tathA sarva prANIono upakAra kema thAya te ciMtavavAthI saphaLa thAya che. A prakAre zarI2 jJAnIone to kevaLa mokSanA ja hetubhUta thAya che. "ne AsavA te parisavA / " jeTalAM jeTalAM mohI jIvone karma bAMdhavAnAM sAdhana che, teTalAM ja arthAt tene te ja tattvajJAnIone mokSa sAdhavAnAM sAdhana che. mATe mokSanA artha prANIoe prApta thayelA dareka bAhya sAdhanano zubha upayoga ja karavo ucita che; paNa vinAzI zarIranuM poSaNa karavAmAM tatpara rahevuM ucita

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24 982105 hadayapradIpa nathI. jo yathAyogyapaNe zarIrano upayoga karavAmAM na Ave to te zarIra ja khAsa anaMtA bhavo sudhI te prANIne duHkhanuM sAdhana thaI paDe che, kAraNa ke jagatamAM zarIra tathA mana saMbaMdhI duHkho thavAnuM kAraNa zarIra tathA mana ja zAstrakAro batAve che. Explanation - Different men have different viewpoints towards the body depending on their spiritual state. Worldly beings, who are generally body-minded, look upon the body as a means of gratification of sensual desires; but to Yogis, who seek union with Supreme Consciousness, the body is a tool of gaining right knowledge. Right knowledge reveals that the objects of sensual pleasures poison the soul with delusion. Thus, no being who has this right knowledge ever indulges in nourishing the body.

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zarIra poSavAnuM mukhya kAraNa moha che. vivekI evA tAre moha karavo yogya nathI - bloka-ha tvaGmAMsamedo'sthipurISamUtra- ... pUrvoDanurA: vaDe kyuM te | dRSTA ca vaktA ca vivekarUpastvameva sAkSAt kimu muhyasIttham / tvacA tathA hADa thakI banelA, lohI tathA mAMsa vaDe bharelA; A dehamAM mugdha bane tuM zAthI? tuM mAtra draSTA, aLago badhAthI. - Composed of fat, flesh, bones and the skin, And with waste matter, filled from within, This body is a contemptible possession, How can it be an object of affection? When you are yourself 'the power-in-person', . The power of preaching and of true perception.. Why then, O soul! This infatuation, When you are the discerning 'wisdom-in-action'?

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26 hradayapradIpa artha tvacA, mAMsa, carabI, hADakAM, viSTA ane mUtrathI bharelA A zarIra para tane prIti kema thAya che? kema ke sAkSAtpaNe Atmika guNono jonAra ane kahenAra vivekarUpa tuM pote ja che, to pachI A pramANe tuM mUMjhAya che kema? -- bhAvArtha zarIrane puSTa karavAno abhiprAya jyAre zarIra upa2 prANIone rAga hoya tyAre ja thAya che. rAga e moharUpa che. moha vivekI prANIoe karavo joIe nahIM, A adhikAra have chaThThA zloke karI graMthakAra batAve che. he cetana! je zarIra cAmaDI, mAMsa, carabI, viSTA ane mUtra vagere azuci padArthothI bhareluM che; temAM tane rAga avicAritapaNe zA mATe thayA kare che? he cetana! sAkSAtRpaNe sarva padArthono jANanAra, yathAvasthitapaNe batAvanAra ane teonuM vivecana karanAra tuM pote ja che, to have evA azuci padArthomAM rAga karI zA mATe mUMjhAya che? A zlokamAM graMthakAre jIvane bahu moTo ane vivekI harAvI upadeza ApavA prayatna karyo che. A upadezapaddhati bALa, ajJAnI, mAnanA bhUkhyA jIvane bahu ja asarakAraka thAya che. nAnA bALakanI peThe agara pazunI peThe ajJAnatAthI temaja avivekIpaNAthI mUDha ane ajJAnI jIva to azuci padArthamAM rAga kare ane mUMjhAya; paNa tuM pote jJAnI thaIne, bIjA prANIone upadeza ApanAra thaIne temaja vivekarUpa hoIne AvA azuci padArthamAM rAga karI moha pAmIne zA mATe mUMjhAya che? jJAnIpaNuM, vaktApaNuM, vivekIpaNuM to tAruM tyAre kharekharuM kahevAya ke evA azuci padArthathI paNa ati uttama mokSasAdhana jyAre tuM sAdhI le. prANIoe je anaMtAM kALacakra sudhI A saMsAramAM, sarva gatiomAM anaMtuM

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zloka-6 27 duHkha prApta karyuM te zarIra upara rAga tathA mamatva karavA vaDe ja karyuM che. haju paNa jo teo vicAra kare nahIM to avazya hAlamAM jema zarIra saMbaMdhI tathA mana saMbaMdhI duHkho pAme che, tema AgAmI kALamAM paNa anaMtA kALa sudhI saMsAramAM paribhramaNa karatAM duHkha pAmavAnA. jyAre jJAnIpaNuM,. vaktApaNuM ane vivekIpaNuM prApta karyuM tyAre paNa jo zarIra uparano rAga tathA moha na choDI zake to pachI te pAmelAM jJAnIpaNAdika sAdhano paNa pharI anaMtA saMsAramAM rajhaLatAM kyAre prApta thavAnAM? jJAnIpaNuM to kharekharuM tyAre ja kahevAya ke jyAre rAgAdika mohamAM phasAya nahIM. "tanajJAnameva na mavati, yasminnudite . vibhAti rAgagaNaH / tamasaH kutosti shktiniraviraUTTgrata: cAtuti |" "te jJAna ja na kahevAya ke je jJAna udaya pAmyA chatAM paNa rAgano samUha vistAra pAme; sUryanAM kiraNonI AgaLa aMdhakAranI TakavAnI zakti kyAMthI hoya?" duniyAmAM adhyAtmIo banI, jhINA jhINA svarathI DoLa karI vAcALapaNuM batAvanAra ane e ja dvArA potAnA svArtho sAdhanAranAM dRSTAMto to A huMDA avasarpiNIrUpa duHkhama kALamAM zodhavAM paDe tema che ja nahIM. te jIvo bicArA kUvAnA deDakAnI jema kaMIka bhASAMtarapramukha dvArA jJAna meLavI, "amArA jevA adhyAtmajJAnIo duniyAmAM bIjA koI nathI' ema dhArI, puSTAlaMbanabhUta ane aneka jIvonuM hita karanArA munimahArAjAone krodhI TharAve, ayogya TharAve, pote teono paricaya karI potAnuM tathA teonuM je hita karavAnuM te choDI daI alaga alaga rahe ane bIjA jIvone paNa alaga rAkhe; AnuM pariNAma e Ave ke teo game teTalo adhyAtmano upadeza kare to paNa teono zarIra upara rAga, moha temaja te sAdhavAnA prayatno joI teonA Azraye rahelA jIvone pratibodha lAge nahIM. upadezakonI peThe teo paNa bicArA

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28 hRdayapradIpa saMsAramAM Asakta thaI paDI rahe. munio sAdhAraNa haze topaNa tenA prasaMgathI ane upadezathI jIvo saMsArathI vairAgya pAmI cAritra laI AtmakalyANa sAdhavA ujamALa thaze ane gRhasthIo game teTalA jJAnI haze to paNa temanA upadezathI saMsArathI virakta dazA thavI bahu ja muzkela che. ATalA pariNAmathI basa thatuM nathI, paNa A bhavamAM vyavahAranI aruci tathA vyavahAravALA upara aruci karavAnI vAsanA evI prabaLa jAmI jAya che ke pharI bhavAMtaramAM paNa te jIvane bodhibIjanI prApti paNa ati duSkara thaI paDe che, kAraNa ke dareka ThekANe jIva ghaNA kharA bAhya nimittanA sAdhanathI ja bodhi pAme che. A bAbatano pUrepUro vicAra karI jJAnI ane vivekI jIve jeoe zarIra uparano rAga ane moha choDyo hoya, choDavAnA prayatno jArI karelA hoya ane te ja prakArano upadeza karatA hoya teono prasaMga karI zarIra uparano rAga tathA moha choDavo ane bIjA jIvone tevA prasaMga meLavI ApI choDAvavA e ja tenI pharaja ane kharekharuM vivekIpaNuM che. vizeSa vistAra karI saryuM. Explanation - This verse ridicules a soul who is intensely infatuated towards the body. Infatuation for the body is caused by ignorance. Ignorance, however, is not the true nature of the 'self'. The 'self' is at once the 'seer? who sees the truth about the body, the speaker who narrates the truth' and the active wisdom that discerns the truth from falsehood. There is no reason for the 'self' to remain attached to the body which is composed of and filled with degenerating organic matter.

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have dhananI anityatAne duHkhanuM kAraNa batAvI teno tyAga karavA kahe che - bloka dhanaM na keSAM nidhanaM gataM vai, daridriNaH ke dhanino na draSTAH / duHkhaikahetvatra dhane'titRSNAM, tyaktvA sukhI syAditi meM vicAraH // zrImaMta zuM nA kadI raMka thAtA? daridra zuM nA dhanavaMta thAta?--- tRSNA kharuM kAraNa duHkha keruM, tene tajo saukhya maLe aneruM. Don't wealthy beings too one day witness, Destruction of all they were proud to possess? Aren't the poorest of poor seen to rise, To wealth that well-nigh touches the skies? Not wealth, but the thirst for wealth is really The cause of all the human misery. Shun this thirst, this excessive greed, And find yourself, from all miseries freed.

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30 hRdayapradIpa artha - konuM dhana vinAzane nathI pAmyuM? ane kayA daridrIo dhanavAna thayelA nathI joyA? duHkhanA ekamAtra hetubhUta evI dhana viSenI ati tRSNAne choDIne (ja) mANasa sukhI thAya che ema mAro vicAra che. . bhAvArtha - A kAvyamAM kartAe ApelI salAha bahu kiMmatI che. dhanavAna ke nirdhana thavuM te bhAgyAdhIna che, arthAt lAbhAMtarAyanA kSayopazamathI prANI dhanavAna thAya che ane lAbhAMtarAyano baMdha karavAthI nidhana thAya che. paraMtu tRSNA atyaMta rAkhavI ane tene aMge aneka prakAranAM chaLa, prapaMca, ThagAI, aprAmANikapaNuM karavuM athavA aneka prakAranA pApAraMbhanAM - moTI hiMsAnAM kAraNo joDavAM te to parabhavamAM avazya nirdhanapaNuM ja ApanAra che, kema ke e badhAM kAryo lAbhAMtarAyano baMdha karAvanAra che. kartAnI A salAha dravya tajI devAnI nathI, paNa tene meLavavA mATe ane rakSaNa karavA mATe je atyaMta lAgaNI dharAvavI te tRSNA kahevAya che, evI ati tRSNA tajI devA mATe A kAvyamAM upadeza karavAmAM Avyo che. Explanation - Wealth is considered to be a major source of pleasure. This pleasure is very momentary since wealth increases or decreases with fluctuating fortune. Man, therefore ought to give up his excessive thirst for wealth.

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du:kha nAza karavAno upAya batAve che zloka saMsAraduHkhAnna paro'sti rogaH, samyagvicArAt paramauSadhaM na T tadrogaduHkhasya vinAzanAya, sacchAstrato'yaM kriyate vicAraH // rogo badhAmAM bhava roga moTo, vicAra che auSadha, nhoya joTo; te roganI zAMti, samApti mATe, vicAravuM Aja suzAstra vATe. To be subjected to mundane existence, Is greatest of all grave worldly afflictions, There is no better, no surer cure Than right reflection' : truthful' and 'pure'. Hence, for the purpose of complete destruction Of all the agony of this affliction, I here do suggest the right remedy, As spelt by the scriptures, true and holy.

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hadayapradIpa artha - saMsAranA duHkha jevo bIjo koI roga nathI. samyagu. vicAra jevuM bIjuM koI auSadha nathI. tethI te roga sadaza duHkhano nAza karavA mATe sArA zAstra thakI A vicAkaravAmAM Ave che. bhAvArtha - A saMsArI jIva jvarAdika rogane ja roga kahe che, paNa jIvane sAMsArika aneka prakAranI vyAdhio - mAnasika, vAcika ane kAyika vaLagelI che. temAM mAtra kAyikane ja vyAdhi roga tarIke oLakhavAmAM Ave che; paraMtu te sivAyanA bIjA roga te karatAM vadhI jAya tevA - vadhAre duHkhanA ApanArA, upAdhinA karanArA, karmonA baMdhAvanArA che. te sarva pUrvakarmajanya chete rogamAtranuM nivAraNa karanAra paramauSadha yagu vicAra ja che. tenA vaDe ja sarva vyAdhio nirmuLa thaI zake che; paraMtu te samyagU vicAra utpana karavA mATe - jAgRta karavA mATe sajJAnanI pUrNa AvazyakatA che. samyak prakAranA bodha sivAya samyagu vicAra utpanna thaI zakatA nathI. samyagu bodha paNa zuddha zraddhA vaDe ja thaI zake che. samyak zraddhA vinAno bodha te samyam bodha kahevAto ja nathI. tethI samyak zraddhAyukta samyagU bodha prApta karI satzAstronuM avagAhana karI tapUrvaka samyagU vicAra karavo ke je paramauSadha. vaDe A jIvane utpanna thayelI aneka prakAranI sAMsArika vyAdhio saheje nAza pAme. A kAvyamAM kartAe kharekharA rogane ane tenAM auSadhane samajAvavAno prayatna karyo che ane temAM thoDA zabdomAM eka mahAna kUMcI batAvI dIdhI che. Explanation - Disease and death are feared by all men, but for a soul, this very worldly existence is _ the_worst disease-of- all. This affliction can be cured only by the panacea of right reflection'.

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26115-2 33 Right reflection, when undertaken as per the guidelines given in true scriptures, uproots all the suffering entailed by a mundane existence. X

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te vicArano prakAra batAve che - zloka-9 anityatAyA yadi cet pratItistattvasya niSThA ca guruprasAdAt / sukhI hi sarvatra jane vane ca, no cedvane cAtha janeSu duHkhI / / anityatAnuM yadi hoya bhAna, guru prasAde vaLI tattvajJAna; sarvatra tene maLaze ja zAMti, ghare, guphAmAM - nahi to azAMti. One who upholds in his conviction, The transient nature of all creation, And has with his guru's gracious blessings Firm faith in the intrinsic 'truth' of all things. Wherever he lives, he lives happily, In the midst of men or in woodlands lonely, But he who holds no faith or conviction Is followed everywhere by inner agitation.

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zloka-9-. artha - jo anityapaNAnI pratIti thaI hoya ane gurunA prasAdathI tattvanI daDha zraddhA thaI hoya to te AtmA vastImAM ane vanamAM sarvatra sukhI ja hoya che ane jo anityapaNAnI pratIti ane tattvazraddhA na thaI hoya to vanamAM ane vastImAM paNa te AtmA duHkhI ja hoya che. bhAvArtha - A prANI niraMtara sukhano artha che ane duHkhathI trAsa pAme che, paraMtu sukha-duHkhanA hetune yathArtha na oLakhavAthI tene kharuM sukha prApta thatuM nathI ane duHkhano nAza thato nathI. prANIne duHkhanuM kAraNa A saMsAranA padArtho ane svajanAdi ke je anitya che tene nitya mAnI bese che te ja che, kAraNa ke anitya padArtho tenI saMyogasthiti pUrNa thaye jyAre tenAthI vikhUTA-paDe che athavA nAza pAme che tyAre tene nitya mAnanAra mugdha manuSya duHkha pAme che, rudana kare che, dilagIra thAya che ane keTalIka vakhata to bIjAM du:khone udIre che ane vakhate prANa paNa tyajI de che. ATalA mATe ja zAstrakAra kahe che ke jo A jIvane anityatAnI pratIti thaI hoya ane tattvaniSThA eTale vastusvabhAvanI yathArtha oLakhANa thaI hoya, je vastu je svabhAvavALI hoya te barAbara samajAyela hoya to pachI tene vanamAM ke gharamAM, vastImAM ke ujjaDamAM, mahelamAM ke smazAnamAM sarvatra sukhIpaNuM ja che. te duHkhIpaNuM kyAre paNa svIkArato ja nathI. te to vastusvabhAvane ja gaSyA kare che. AvI tattvaniSThA gurukRpA vinA thatI, nathI, A vAta khAsa dhyAnamAM rAkhavAnI che. je prANIne evI anityatAnI pratIti ane tattvaniSThA thayelI hotI nathI tevo prANI vanamAM ke janamAM, vastImAM ke ujjaDamAM, bagIcAmAM ke araNyamAM sarvatra duHkhI ja rahe che. kadAcit alpa samaya te sukhI dekhAya che paNa te sukhIpaNuM kSaNika che. kaMI paNa

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36 , hRdayapradIpa aniSTanI prApti ke ISTano viyoga thayo ke tarata ja tenuM sukha duHkhamAM palaTAI jAya che. A jagatamAM vAstavika sukha ke duHkhanAM kAraNo koI che ja nahIM, mAtra mananI mAnyatAthI - prANI che te kAraNone sukha ke duHkhanAM kAraNo mAnI le che temAM paNa eka jene sukhanA nimitta tarIke mAne che, tene ja bIjo duHkhanA nimitta tarIke mAne che. A kAvyano bhAvArtha khAsa manana karavA lAyaka che. Explanation - Equanimity - heals all worldly wounds. This equanimity is attained by a being who (1) has firm conviction about the impermanence of the entire universe; --(2) has the blessing of a true guru and (3) has, by the virtue of such blessing, strong faith in truth. Beings who lack such conviction and faith undergo constant suffering, whether they live in isolation or in social association.

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vivekarUpI sUryano udaya thatAM mohAMdhakAra nAza pAme zloka-10 mohAndhakAre bhramatIha tAvat, saMsAraduHkhaizca kadarthyamAnaH / yAvadvivekArkamahodayena, yathAsthitaM pazyati nAtmarUpam / / mohAMdhakAre bhamato rahe che, saMsAra duHkhe raDato rahe che; - vivekabhAnuM yadi nA Uge che, svarUpa sAcuM nava sAMpaDe che. Lost in the darkness of self-delusion, Tortured by ignorance and infatuation, Seeking an escape from worldly agony, Man wanders, and wanders all over; aimlessly, Until the sun of discerning vision Rises and shines on his inner horizon And until he sees in its glorious brilliance His own true nature, his spiritual essence.

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38 hRdayapradIpa artha saMsAranAM duHkhothI kadarthanA pAmato jIva moharUpI aMdhakArathI vyApta A saMsAramAM tyAM sudhI paribhramaNa kare che ke jyAM sudhI vivekarUpI sUryanA mahAna udaya vaDe yathArtha satyapaNe AtmAnuM svarUpa te joto nathI. bhAvArtha A jagatamAM moha ane viveka e banne kharekharA ekabIjAnA pratispardhI che. moha vivekane bhulAve che ane viveka Ave che ke moha nAza pAme che. A prANIne saMsAramAM paribhramaNa karavAnuM kAraNa moha che ane temAMthI chUTavAnuM UMcA AvavAnuM kAraNa viveka che. vivekarUpa sUryano udaya thAya che tyAre ja prANI potAnA AtmasvarUpane joI zake che, te sivAya AtmasvarUpano bodha thaI zakato nathI ane AtmasvarUpa yathArtha samujAyA sivAya moha khasato nathI. emane paraspara kArya-kAraNabhAva varte che. vaLI mohano nAza thAya tyAre ja sAMsArika duHkhonI kadarthanA nAza pAme che, te sivAya nAza pAmatI nathI. sAMsArika du:khonuM kAraNa ja moha che. saMsAranAM sarva duHkho mohajanya ja che. moha vaDe ja te te duHkhone A prANI duHkharUpa mAne che. viveka jAgRta thayA pachI te te duHkhone A prANI duHkharUpa mAnato nathI paNa vastusvabhAva tarapha ja tenI dRSTi jAya che. eTale duHkhane duHkharUpa na mAnatAM, UlaTuM keTalIka vakhata karmanirjarAnuM kAraNa mAnI sukha tarIke gaNI le che. A badhI moha ane vivekanI ja kRti che. tethI uttama jIvoe te bannene paNa barAbara oLakhI mohane tajavA ane vivekane svIkAravA yatnazIla thavuM. A kAvyamAM khAsa e rahasya raheluM che. - Explanation Man is tortured by worldly miseries as he is drowned in the darkness of delusion. Delusion is the root cause of a man's worldly -

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zloka-10 39 wandering. This wandering comes to an end when the 'sun' of discerning knowledge and vision dispels all the darkness and man sees his true. nature in its light.

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AtmajJAnamAM jene rasa che, tene dhana vagere anarthakArI virahita lAge che. -- zloka-11 artho hyanartho bahudhA mato'yaM, strINAM caritrANi zavopamAni / viSeNa tulyA viSayAzca teSAM yeSAM hRdi svAtmalayAnubhUtiH // / / saMpattine ApadarUpa jANe, mAne; zarIrane e zabarUpa bhogo jaNAtA bhayarUpa tene, AtmAnubhUti thaI hoya jene. That wealth is an evil to a holy soul, Which is to many, an essential life-goal; A woman's gestures of love and loyalty Are like those of a corpse lifeless and filthy; All worldly objects of sense satiation Are just as venomous as deadly poison, To him who has had the divine experience Of dissolving himself in his soul-substance.

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zloka-11 41 artha jeonAM hRdayamAM potAnA AtmAne viSe laya(tanmayapaNA)no anubhava che, teone aneka prakAre sAMsArika sukhanA kAraNabhUta lokoe mAnela A pratyakSa dekhAtuM dhana anarthakAraka lAge che, strIonAM caritro mRtaka jevAM lAge che ane indriyonA viSayo viSa jevA lAge che. 1 bhAvArtha AtmAne viSe laya eTale AtmAnAM hita-ahitanI ja kAyama ciMtA je prANIne vartatI hoya che, sAMsArika duHkho ke sukho banne tarapha jemanI niraMtara upekSA varte che, evA prANIo - manuSyo arthane - dravyane svArthasAdhaka mAnatA nathI paNa anarthakA2ka ja mAne che. dravyalobha temanAM hRdayamAM hoto ja nathI ane dravyanI lAbha-hAni temanAM mana u52 kiMcit paNa asara karatI nathI. vaLI koI mRtaka jema maMtravAdInI preraNAthI aneka prakAranI ceSTAo kare, tevI kAmadevanI preraNAthI strIjAti taraphathI karAtI hAvabhAva, kaTAkSAdi ceSTA mAne che. temanI ceSTA evA AtmalayavALA mahAtmAnA hRdaya upa2 kiMcit paNa asara karatI nathI. kAmane utpanna karavAmAM strIjAtino temanA pratyeno prayAsa niSphaLa nIvaDe che. te strIonI . ceSTAo temane iSTane badale aniSTa lAge che. mohI manuSya jene iSTa mAne che, tene je priya lAge che te AtmalayIne apriya aniSTa lAge che. indriyonA viSayo temane viSa jevA lAge che. viSa karatAM .eka akSara (') vadhAre hovAthI viSayane te vizeSa hAnikAraka mAne che. viSa eka bhavamAM mAre che, tyAre viSaya aneka janma-maraNa Ape che. Avo Atmalaya pUrvanA zlokamAM batAvyA pramANe, jemane tattvaniSThA thaI hoya tevA manuSyone ja thAya che. Explanation The previous verse highlighted the significance of wisdom. This one sings the glory -

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42 hradayapradIpa of the divine experience of dissolution within one's self. All the sources of momentary mirth, namely, (1) wealth, (2) woman and (3) worldly means of sense-satiation become redundant to him who is engrossed in himself. Such a being looks upon wealth as an 'evil' and not as one of the four principle ends' of life. The gestures of a woman are as lifeless and meaningless to him as those of a corpse. Pleasures of the sense become poison for him whose heart overflows with 'selfexperience'.

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A AtmAne jyAre dharmamAM rasa paDavA mAMDe che tyAre bIjAne saMsAranAM kAryomAM utsAha joIne kheda pAme che, tene upadezarUpe kahe che - bloka-12 kAryaM ca kiM te .paradoSadRSTyA, kAryaM ca kiM te paracintayA ca / vRthA kathaM khidyasi bAlabuddhe, kuru svakAryaM tyaja sarvamanyat / / doSo parAyA nIrakhe tuM zAne? citA parAI karato tuM zAne? bhoLo na thA, kheda vRthA tajI de, choDI badhuM, zreya svanuM karI le. What is the need to focus attention On others wrongs, without any reason? How can others be your responsibility? How can their deeds cause you anxiety? What anyone else does is none of your business, Why this disgust then, why this distress? O childlike being! Shun everything else And fulfil your duty to your own 'self'.

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varNavataparAyaNa prAmANika bano ! 44 hRdayapradIpa artha - tane pArakAnA doSa jovAthI zuM kAryaphaLa che? ane tane pArakI ciMtA karavAthI zuM phaLa che? he bAlabuddhivALA! tuM tAruM potAnuM ja kArya kara ane bIjuM sarva choDI de! phogaTa kheda zuM kAma kare che? bhAvArtha - he bhavya prANI! tAre pArakA doSa jovA sAthe athavA anya koI dharmakArya karato na hoya, paramArtha karato na hoya, paropakAraparAyaNa na hoya, dharmakriyAthI parAbhukha hoya, tattva samajavAmAM pramAdI hoya, eTaluM ja nahIM paNa tattvajJa mahApuruSo sAthe UlaTo teSa vahana karato hoya, dharmIjanonA avarNavAda bolato hoya, nItiparAyaNatAno DoLa karato hoya chatAM anItiparAyaNa hoya, paropakAranI vAta karato hoya chatAM svArthaparAyaNa hoya, prAmANikapaNAnI vAta karato hoya chatAM paravacanAmAM pravINa hoya, dharmIno DoLa karato hoya chatAM dharmane to oLakhato ja na hoya, AvAM ane sAMsArika kAryomAM, kuTuMbanA pratipAlanamAM, dravya upArjana karavAmAM ane lokamAM mithyA kIrti saMpAdana karavAmAM tatpara hoya tevA prANInAM kAryAkArya pratye lakSa ApavAnI tAre kiMcit paNa jarUra nathI. tenI ciMtA tAre karavA yogya nathI, kema ke anyanAM kAryathI tane lAbha ke hAnino alpa paNa saMbhava nathI. evuM joIne kadI tane prazasta kheda thato hoya to te paNa niSphaLa che, kAraNa ke tArA kheda karavAthI tevA manuSyo kAMI sudharatA nathI, lAIna para AvatA nathI. teo to karatA hoya tema karyA ja kare che. mATe evA vyartha khedAdi tajI daIne tuM tArA AtmAnAM hitAhitano ja vicAra kara ane jethI Atmahita thAya tevuM kArya kara, kema ke e ciMtA kAryasAdhaka che. je ciMtA kAryasAdhaka na hoya tevI ciMtA uttama puruSo karatA ja nathI. jo ke evI vicitratA joIne keTalIka vakhata uttama puruSone kAryathI che. te prazasta aphavAthI tevA karatA hoya te

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3 zloka-12 45 kheda thAya che e svAbhAvika che; paraMtu graMthakAra kahe che ke te niSphaLa jANIne tene hRdayamAM TakavA na detAM AtmAnAM hitAhitanI ja ciMtA karavI, tene ja hRdayamAM TakavA devI ane cokkasa hitakArI samajAya tevA kAryamAM prayatna karavo. vyavahAramAM kahevAtI kAjI kyuM dubaLe ke sArA zaheranI phikara e kahevatane lagatuM A kAvya che. Explanation - A potential self-attainer who has just set out on his spiritual path, is forewarned here against three probable pitfalls : (1) tendency for fault-finding, (2) anxiety for the well-being of others and (3) frustration with wrong-doings of the world. One who seeks self-realization must focus on doing his duty towards the 'self' rather than remaining preoccupied with the world. -

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vaLI anarthakArI kAryo na karavA kahe che zloka-13 yasmin kRte karmaNi saukhyalezo, duHkhAnubandhasya tathA'sti nAntaH / mano'bhitApo maraNaM hi yAvat, mUryo'pi kuryAt khalu tanna karma / / - je kAryamAMhI sukha alpa thAtuM, ne bhAvi kALe bahu duHkha thAtuM; saMtApa ne saMbhava mRtyuno jyAM, mUrkhAya e kArya kadI kare nA. What good is that deed, that activity Which generates only a grain of gaiety, And causes a bond - unbreakable and endless, Instead, with worldly unhappiness, And subjects a being to agony of mind To go through a gruelling and gradual grind; Tell me, which fool, which mindless being, Spends all his life in such a doing.

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zloka-13 47 artha je kArya karavAthI sukha to lezamAtra prApta thAya ane du:khanA anubaMdhano aMta Ave nahIM tathA ma2Na paryaMta manane tApa thAya tevuM kArya mUrkha mANasa paNa karato nathI. (to. pachI vidvAna to kare ja zI rIte?) - bhAvArtha keTalAMka adhama kArya DAhyAmAM khapatA, samaju gaNAtAM, dharmI tarIke oLakhAtA, jJAnIpaNAno DoLa dharAvatA evA manuSyo paNa karmanA vaze keTalIka vakhata kare che, temanAthI thaI jAya che ke je joIne anya sujJa manuSyanA hRdayamAM vicAra thAya che ke A zuM! AvuM kaniSTa kArya A mANasathI kema thayuM haze? AvuM adhama kArya A samaju mANase kema karyuM haze? paraMtu te vakhate vicAravuM ke evuM kArya tenAthI thavAnAM mukhya be kAraNo che. eka to karmanA paravazapaNAthI. - karmano tIvra udaya thAya tyAre kharo-samaju paNa chakkaDa khAI jAya che. A to mApha thaI zake tevI bAbata che. paraMtu bIjuM kAraNa e che ke tevA DAhyA, samaju, dharma ke jJAnI kahevAtA manuSyo vAstavika DAhyA, samaju, dharma ke jJAnI hotA nathI; mAtra daMbha vaDe ja tevA upanAma meLavela hoya che. AvA manuSyonAM tevAM kRtyo mApha karavA lAyaka nathI. graMthakAra kahe che ke tane sukhanI icchA tIvra che to bhale tuM sukhI thAya tevuM kArya ka2, paNa je kArya karavAthI sukha to ati alpa thAya, alpakAlIna thAya ane tene pariNAme duHkha eTaluM badhuM ane dIrghakAlIna thAya ke tenI gaNanA paNa thaI zake nahIM. vaLI, je chUpuM pApa evuM hoya ke je karyA pachI teno DaMkha hRdayamAMthI... maraNa paryaMta khase ja nahIM, hRdaya DaMkha mAryA ja kare tevuM pApa samaju mANasa kadI paNa kare nahIM. dRSTAMta tarIke parastrIlaMpaTa manuSyothI thatAM temaja tIvra lobhI athavA tIvra krodhI manuSyothI thatAM chUpAM pApo ke je pariNAme to prasiddha thayA vinA rahetAM -

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48 hRdayapradIpa ja nathI tevAM pApo samajavAM. AvAM pApothI taddana dUra rahevAno A kAvyano upadeza che. Explanation - Right conduct is as significant in spiritual aspiration as right knowledge is. Right conduct leads to true and lasting happiness. . Wrong conduct may bring joy in the short run, but it causes an endless bond with future misery. The shadow of one's own sins chase man till death and subject him to lifelong mental torture. To waste one's entire lifetime in such wrongdoing is indeed foolishness.

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kAma kevo hAnikAraka che. te kahe che - zloka-14 yadarjitaM . vai vayasA'khilena, . dhyAnaM tapo jJAnamukhaM ca satyam / - lona sarva pratyo tat, vAmo vahI prApya cha yatInA ||. mahA prayatna guNa meLavelA, . jJAnAdithI jIvana keLavelAM; jo cittamAM kAma kadI bhaLe che, to sadguNo sau kSaNamAM baLe che. Such finer fruits which ascetics desire And - after an entire lifetime - acquire; Self-meditation', as also 'penance', Knowledge' and attainment of 'real essence' Are all burnt to ashes instantaneously, Collectively, completely and very cunningly, By Kama', the God of sensual longing, Oft cleverly disguised as a beautiful earthling.

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50 hradayapradIpa artha jIvana paryaMta munioe upArjita karelAM dhyAna, tapa, jJAna, satya vagerene baLavAna evo kAma chaLa pAmIne eka kSaNavAramAM bhasmIbhUta karI nAkhe che. - bhAvArtha - kAmadeva eTalo baLavAna che ke te prANIne eka paLamAM pAyamAla karI nAkhe che. enAthI niraMtara DaratA rahevAnI jarUra che. tenAM sAdhano je pAMca indriyonA viSayo tene sevatAM bahu ja vicAra karavAno che. jene kAmadevane vaza thavAnI icchA na hoya teNe pauSTika athavA kAmotpAdaka AhAra kadApi na ka2vo, strIparicaya kadI alpa paNa na karavo. 'ATalI vAta mAtra karavAthI zuM?' ema kadI dhAravuM nahIM ane zRMgA22savALI vArtAo-buko vAMcavI nahIM. zAstrakAre kahelI ziyaLanI nava vADa jALavavI. je prANI te vADa jALavato nathI, tenA ziyaLarUpI kSetrano kAmadeva avazya vinAza kare che. potAnA khetaranI vADa barAbara nahIM jALavanAra kheDUtano mola pazunA bhogamAM Ave che e pratyakSa siddha che. A krUra kAmadeva eka vAra AtmagRhamAM peTho to pachI te moTA moTA munirAjanAM manane paNa DAmADoLa karI nAkhe che ane te temanAM jJAna-dhyAnane bhulAvI de che, tapane nirarthaka karI nAkhe che ane satya guNano paNa nAza kare che; arthAt kAmIpuruSa kadI paNa satyavAdI rahI zakato-nathI. AvA apratima guNono vinAza karanAra kAmadeva alpa paNa vizvAsa ka2vA lAyaka nathI. eNe aneka mahAtmAone cukAvyA che. anya matinA zAstromAM tapAsa karatAM harihara ane brahmA ke jeo deva tarIke oLakhAya che, temane temaja moTA moTA tapasvIo-RSio ke jeo mahAna dharmaguru tarIke oLakhAya che, temane paNa kAmadeve pAyamAla karI nAkhyA che. jaina zAstramAM paNa aSADhAbhUtine, naMdISeNane, ArdrakumArane, siMhaguphAvAsI munine, 2thanemine ityAdi aneka munione cukAvyA che. aneka

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zloka-14 . 51 munione niyAmAM karAvI tapa ane cAritranAM phaLathI vaMcita karI dIdhA che. mATe e duraMta kAmadevano aMta karavAnA Icchake pAMce IndriyonA viSayone sarvathA potAne AdhIna rAkhavA, pote tene AdhIna na thavuM ane strI jAtino paricaya bilakula na karavo. ziyatheccha strIe puruSajAtino paricaya na karavo. A potAnA prApta guNone TakAvI rAkhavAno ane navA guNo meLavavAno satya upAya che, anya koI upAya nathI. Explanation - This verse shows how the power of lust can cause the spiritual ruin of a being. Kama, the God of love and lust, often deceitfully robs great ascetics of the finest of fruits of all their spiritual aspiration. The 'self-meditation', 'penance', 'right knowledge' and 'truth' attained by them after painstaking and persistent effort are all burnt down by lust in an instant.

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kAmanuM astitva moha che. tenA nAzano upAya kahe che vinA nathI. moha mahAbaLavAna - zloka-15 balAdasau moharipurjanAnAM jJAnaM vivekaM ca nirAkaroti / mohAbhibhUtaM hi jagadvinaSTaM, tattvAvabodhAdapayAti mohaH / / " A moha zatru janane satAve, viveka ne bhAna badhuM bhulAve; che duHkhanuM kAraNa A ja moha, tattvAvabodhe banazo amoha. Delusion - man's most mighty enemy, With all of its force and all its fury, Destroys his knowledge, all his inner light', His power to seperate the 'wrong' from the 'right'. Having been overcome by such a delusion, The world turns blind to self-destruction, But one's delusion disappears suddenly On knowledge of the essential reality.

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zloka-15 pa3 artha - A moharUpI zatru baLAtkAre mANasonAM jJAna ane vivekano nAza kare che. vaLI, mohathI parAbhava pAmeluM A jagata nAza pAmyuM che. Avo moha tattvanA viziSTa bodhathI naSTa thAya che. bhAvArtha - moha vivekano kharekharo TTo zatru che e hakIkata ApaNe upara paNa kahI AvyA chIe. vivekanI utpatti jJAnathI thAya che, tethI jJAna paNa mohanA zatru tarIke gaNAya emAM kAMI navAI nathI. jJAna ane viveka vaDe-prANI tattvane barAbara samajIne pachI tattvajJAnanI prAptinA virodhI mohane nirmULa karavA mathe che. ema moha paNa potAne jyAre avasara maLe che tyAre - AtmA jyAre tenA vazavartI thAya che tyAre jJAna ane viveka banene nirmULa karavAno prayatna kare che. A yuddha. anAdi kALathI ApaNAM AtmagRhamAM cAlyuM ja Ave che ane temAM ApaNo AtmA jenI taraphadArI kare che-teno jaya thAya che. ApaNo AtmA eTalo badho adaDhasvabhAvI thaI gayelo che ke te ghaDIkamAM motane vahAlo mitra samaje che ane ghaDIkamAM tene kaTTo zatru samaje che. mohanA sAdhanabhUta strI, putra, parivAra, dravya, makAna vagere upara je prIti vadhatI jAya che tethI moha prabaLa thato jAya che ane potAnAM mULa UMDAM UMDAM nAkhato jAya che. AkhuM jagata teNe potAne vaza karyuM che ane AtmAnA guNone vinaSTa karI dIdhA che. tevA prabaLa mohane dUra karavA mATe baLavAna kAraNa kharekharo tattvabodha karavo te ja che. kharekharo tattvabodha thavAthI mohanA pratyeka ceSTita samajavAmAM Ave che. eTale pachI A prANI kadI paNa tenAthI chetarAto nathI, koI paNa prakAre tene kabaje karavAno ja prayatna kare che ane temAM pariNAme te phatehamaMda thAya che. jagatanA prANIo A pramANe jANe che chatAM paNa

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54 hRdayapradIpa mohane vaza thAya che te AzcaryakArI hakIkata che. teNe anAdi kALathI potAnI jamAvaTa karI dIdhelI che te mAlika ja thaI paDyo che, tethI tene AtmagRhamAMthI kADhavo muzkela che e kharI vAta che. paNa jyAre ApaNe tene kharekharo ahitakara samajIe tyAre pachI eka paLa paNa rahevA kema daIe? mAtra tevI dRDha samaMjaNa tattvabodha vaDe thavAnI ja jarUra che. Explanation Lust nullifies all one's accomplishments. However, the root cause of lust is delusion. This verse deals with the ill-effects of delusion and points to its cure. Delusion (1) destroys knowledge and wisdom and (2) leads the world to self-destruction. 1 - . This age-old delusion, however, disappears suddenly when one realizes the 'essential reality', i.e., the true nature of things..

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saMsAramAM dareka prANI sukha meLavavA je prayatna kare che te niSphaLa che - bloka-16 sarvatra sarvasya . sadA pravRtti1Hkhasya nAzAya sukhasya hetoH / tathApi duHkhaM na vinAzameti, sukhaM na kasyApi bhajet sthiratvam / / duHkho nivArI sukha pAmavAno, haMmezano udyama che badhAno; duHkho na toye TaLatAM jarIe, sukhoya nA sthira rahe kadIe. Always, everywhere, all activity, And all endeavour of humanity, Is for destruction of worldly distress, And for the purpose of gaining happiness. Yet, it is seen that there is no end, To unhappiness found around every bend, No one, anywhere, is ever able To obtain happiness lasting and stable,

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56 hRdayapradIpa artha sarva ThekANe haMmezAM sarva prANInI pravRtti duHkhanA nAza mATe ane sukhanI prApti mATe ja hoya che, chatAM duHkha nAza pAmatuM nathI ane sukha koInuMya sthiratAne pAmatuM nathI. 1 bhAvArtha sukhAbhilASI prANIo avicchinna sukhane icche che, paraMtu temano prayatna tevA sukhanI prApti thAya tevA prakArano hoto nathI. mAtra icchA karavAthI koI paNa vastunI prApti thatI naMthI. taghogya prayatnanI AvazyakatA che. sArAM ane mIThAM phaLa khAvAnI icchA karanAre tevAM vRkSo vAvavAM joIe ane tene ucheravAM joIe, tenuM rakSaNa karavuM joIe to tenAM mIThAM phaLa cAkhI zakAya; paNa jhADa to bAvaLa ane boraDInAM vAve ane phaLa AMbAnAM cAkhavA icchA kare te koI kALe banI zake nahIM. tevI mithyA icchA pUrI thAya ja nahIM. tema icchA sukhanI karanAre sukha zAthI prApta thAya che? tenAM kharAM kAraNo vicAravAM joIe ane te te kAraNo sevavAM joIe. paropakAra, satyatA, dayA, prAmANikapaNuM, sadAcAra, alpAraMbhIpaNuM, tRSNAnI maryAdA, nirlobhI vRtti, kSamA, nirabhimAnIpaNuM, saralatA, paraniMdAno tyAga, sadgurunI sevA, dharmazravaNa, sudevanI bhakti, sattIrthayAtrA, vaDIlonI paryupAsanA, dIna jano upara anukaMpA, supAtradAna ityAdi aneka kAraNo A bhavamAM puNya baMdhAya tevAM ane parabhavamAM avicchinna sukha Ape tevAM che ane tenAthI viparIta kAraNo A bhavamAM pApa baMdhAya tevAM ane parabhavamAM du:kha Ape tevAM che. tethI jo sAcA sukhanI abhilASA hoya to sukhanAM kAraNo sevavAM joIe. jema bane tema karmabaMdha alpa thAya tevAM pariNAmamAM vartavuM joIe. tema karavAthI sukhano anubaMdha thaze. kadI pUrvajanmakRta pApanA udayathI duHkha bhogavavuM paDaze to te paNa alpa rasa Apaze ane alpa kALamAM samApti pAmI jaze.

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zloka-16 57 pachI pharIne duHkha pAmavAno vakhata nahIM Ave. A hakIkata akSarazaH hRdayamAM utArI, sAcA sukhanAM sAcAM sAdhano sevavA tatpara rahevuM e sahRdaya manuSyonuM kartavya che. te sivAya mAtra sukhanI vAMchA mAtra ja karavI te to phAMphAM che. tethI sAcA sukhanI avicchinna sukhanI prApti thaI zakatI nathI. Explanation Attainment of lasting and stable happiness is the aim of all worldly activities; but all worldly achievements like acquisition of wealth, physical beauty and strength, sensual pleasures or political power fail to uproot man's agony permanently. Thus, all worldly activities are meaningless to him, who is in search of genuine bliss.

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viSayAdi sukha maLe temAM Azcarya mAnavA jevuM nathI, kAraNa tevuM sukha sarvane aneka vakhata maLI cUkyuM che - zloka-17 yat kRtrimaM vaiSayikAdisaukhyaM, bhraman bhave ko na labheta martyaH / sarveSu taccAdhamamadhyameSu, yadRzyate tatra kimadbhutaM ca // parigraho ne viSayo thakI je, kRtrima ne svalpa sukho maLe che; te to maLe che jagamAM badhAne, temAM are! tuM harakhAya zAne? Going through cycles of mundane existence, Which mortal does never come to experience Sensual, worldly pleasures - unreal, Unlasting, unnatural and incidental. All beings - whatever their spiritual stature, The lowest of lowly and the mediocre, Are seen to be enjoying worldly happiness, What wonder is it then, if you too possess?

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zloka-17 59 artha - kRtrima evuM je pAMceya indriyonA viSayo saMbaMdhI sukha che, tene A saMsAramAM bhramaNa karato kayo jIva na pAmI zake? vaLI, je sukha sarva adhama ane madhyama manuSyomAM paNa dekhAya che temAM zuM Azcarya che? bhAvArtha - sAcuM sukha ane sAcA sukhanAM utpAdaka kAraNo samajavAM joIe. e hakIkata ApaNe uparanA zlokamAM joI AvyA. A prANI sAMsArika indriyajanya sukhane sAcA mAnI temAM Asakta thaI jAya che, dravyAdikanI vizeSa prApti thAya che to madonmatta paNa thaI jAya che ane keTalAka pApI manuSyone A bhavamAM sukhI joIne - sAMsArika sukhonI temane prApti thayelI joIne puNya-pApanAM phaLane mATe zaMkAzIla banI jAya che, tene hitazikSA ApavA mATe A kAvyamAM kartA kahe che ke vaiSayika sukha te kRtrima sukha che, sAcuM sukha nathI. tuM putra, strI, dravya, makAna, bAga-bagIcA vagerenI koI pApI manuSyane prApti thayelI joIne manamAM mUMjhAI jAya che, paNa prathama to e sukha vAstavika nathI. vAstavika sukha te kahevAya ke jene pariNAme duHkha bhogavavuM na paDe. vaiSayika sukha to pariNAme avazya duHkha Ape che. bIjuM, tuM dhAre che tevo te sukhI aMdarakhAnethI hoto nathI. tenA hRdayanI upAdhionI tene ja khabara hoya che. te gupta vyAdhiothI pIDAto hoya che. putra hoya che to zatru jevo thaIne milakatamAM bhAga mAMgato hoya che. strI rUpavaMta hoya che to durAcArI hoya che, eTale UlaTI duHkhane mATe ja thAya che. vyApAra puSkaLa cAlato dekhAya che paNa aMdarakhAne taratuM hoya che ke bUDatuM hoya che tenI kone khabara? hATa, havelI, makAno tenAM dekhAya che paNa tenI mAlikI tenI rahI hoya che ke gIro mukAI gayelAM hoya che te koNa jANe che? evI rIte uparathI dekhAtAM sukhanAM sAdhanomAM paNa aMdara

Page #71
60 - hRdayapradIpa kaDavAza bharelI hoya che te tArA dhyAnamAM AvatI nathI. ane trIjuM, A bhavamAM je pApI, durAcArI, aprAmANika, navA navA pApAraMbhanI zarUAta karanAro hoya che tene tenAM atyaMta kaDavAM phaLa to AgAmI bhave naraka-tiryaMcAdi durgatimAM asahya bhogavavAM paDe che. ahIM te je sukha bhogavato dekhAya che te to pUrvabhavamAM ajJAna kaSTa karyuM hoya ane pApAnubaMdhI puNya bAMdhyuM hoya tenuM phaLa che. cAra divasanuM cAMdaraNuM che, pachI to aMdhAruM ghora thavAnuM che. A pramANenI traNa bAbata vicArI tuM tevAM sukhane sAcAM sukha mAnIza nahIM ane tevAM sukha game tene prApta thAya to tethI cittamAM camatkAra pAmIza nahIM. tuM sAcA sukhano abhilASI thaje ane tenI prApti mATe tenAM sAcAM nimitto ke je jagatamAM saddharma tarIke oLakhAya che tenuM sevana karaje. Explanation - Renunciation of all worldly activities' is indirectly advised in this verse. Firstly, it analysis the basic nature of worldly pleasures that they are (1) sensual and (2) artificial. Secondly, it enlists the kind of beings that enjoy these sensual pleasures. All beings, irrespective of their spiritual stature, whether they are (a) lowly, (b) mediocre or (c) sublime, do happen to enjoy sensual pleasures. Thus, a being cannot be assumed to be genuinely happy only on the basis of the sensual pleasures he enjoys.

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viSayasukha icchanArAonI bhUla batAvI yatio tenAthI vimukha hoya che te kahe che - zloka-18 kSudhAtRSAkAmavikAraroSahetuzca tadbheSajavadvadanti / tadasvatantraM kSaNikaM . prayAsakRt, yatIzvarA dUrataraM tyajanti / / 2182zorilask noga sudhA, tRSA, kAmavikAra, krodha eno thato bhoga thakI nirodha; hA, kiMtu e to kSaNamAtra cAle, e pAtaMtrya munio na mahAle. Root causes for instincts of hunger and thirst," And passions like anger and instinct for lust, Such worldly objects that always do allure, And fan inner fires, are deemed as a cure By beings blindfolded and bound by ignorance; But supreme sages shun them from a distance, Knowing that they are contingent, transient, * And are on human endeavour dependant.

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artha - bhUkha, tarasa, kAmavikAra ane krodhanAM kAraNone viSayalubdha jIvo auSadha jevAM mAne che; paraMtu te sudhAdika zamAvavAnA kAraNarUpa auSadha parAdhIna che, kSaNika che ane prayatnathI, sAdhya che. tethI tene yatIzvaro atyaMta dUrathI ja tajI bhAvArtha - A prANIne sudhA, tRSA ane kAmavikAra sAthe dararojano prasaMga paDelo hoya che, tethI tene zamAvavAnI te icchA kare e svAbhAvika che. paraMtu te zamAvavAnAM kharAM kAraNone nahIM jANavAthI UlaTAM tenAM udIraka kAraNone te seve che ane tenAM vaDe tenI nivRtti icche che. A zAstrakAra te bAbatamAM tene samajUtI Ape che ke - he bhavya prANI! sudhAM, tRSA, kAmavikAra ane roSanA je utpAdaka hetu che tene tuM upazAmaka mAne che temAM tArI bhUla thAya che. sudhAnuM zamana bhakSyAbhazya je maLyuM te khAvAthI thatuM nathI, paNa tenuM zamana karavAnA Icchake tapasyA karavI, parimita padArtho khAvA, khorAkamAM niyamita thaI javuM ane dinaparadina temAM ghaTADo karavo, tethI kSudhA zame che, maryAdAmAM AvI jAya che. tRSA zamAvavAnA Icchake peyApeya padArthonuM pAna na karavuM, paraMtu parimita zuddhodakamAtra ja pIvuM ane parimita vakhate ja pIvuM ityAdi prakAre niyamana karavAthI tRSA kabajAmAM AvI jAya che. kAmavikAranuM zamana icchanAre tenAM utpAdaka kAraNo na sevavAM, ochAM sevavAM, strIsaMsarga ghaTADavo, Indriyo teja thAya tevA padArtho ne khAvA, tevI vAto na sAMbhaLavI, tevI buko na vAMcavI, vRtti zAMta rAkhavI; ema karavAthI kAmavikAra zamaze. roSa-krodha-dveSa zamAvavAnA Icchake kSamAne pradhAnapaNuM ApavuM. dareka vakhate kSamA rAkhavAno, kSamA karavAno abhyAsa pADavo. roSa karavAnI jarUra jaNAya tyAre paNa kALakSepa karavo,

Page #74
63 zloka-18 utAvaLA na thavuM, bharAI na paDavuM; ema karatAM karatAM roSa zamI jAya che ane kSamA karavAnI Teva paDI jAya che. A pramANenA sudhA, tRSA, kAmavikAra ane roSa zamAvavAnA upAyone lakSamAM laIne tapa, bahmacarya, kSamAdikane svIkAravAno aharniza prayatna karavo. Explanation - After explaining the futility of worldly activities in verse 16 and the insignificance of worldly pleasures in verse 17, the poet now presents the contrast in the view-points of ordinary men and true ascetics towards objects of worldly pleasures. Worldly beings, ignorant of the true nature of things, consider worldly objects as a cure to cravings. They fail to realize that these objects may satiate their desires and pacify their passions in the short run but ultimately end up only, intensifying them. 'Yatis' or saintly seekers, on the other hand, know that worldly pleasures are (1) contingent (dependent on external factors like fate), (2) transient and (3) endeavour-oriented (they can be attained by conscious effort). Knowing this, true ascetics shun all objects of worldly pleasures

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patione sArAM bhojana vagerenI vAMchA kema nathI hotI? - A zloka-19 gRhItaliGgasya ca ceddhanAzA, gRhItaliGgo viSayAbhilASI / gRhItaliGgo rasalolupazced, viDambanaM nAsti tato'dhikaM hi || tyAgI chatAM che dhananI ja AzA, tyAgI chatAM ho viSayAbhilASA; tyAgI chatAM svAda tyajI zake nA, ethI vadhu anya viDaMbanA kyAM? A hermit who holds in his heart hidingly A hope for riches, which are worldly, unholy, A man in the mask of a mendicant who Desires sensual pleasures all through, One who possesses all symbols of sainthood, But favours the flavours of forbidden food Is indeed the picture of great irony, His monkhood is world's most mindless mockery.

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* zloka-19 artha - aniveza dhAraNa karanArane jo dhananI AzA hoya, muniveza dhAraNa karanAra jo viSayono abhilASI hoya, rasalolupa hoya to tenA jevI adhika viDaMbanA bIjI koI nathI. bhAvArtha - aniveSa dhAraNa karyA agAu zuddha vairAgya ke je jJAnagarbhita vairAgyanA nAmathI oLakhAya che te prApta thavo joIe. tevA vairAgyathI saMsAranuM kharuM svarUpa samajAya che, sarva padArtha anitya bhAse che, artha anarthanuM mULa che ema khAtarI thAya che. indriyonA viSayoe ja prANIne saMsAramAM paribhramaNa karAvyuM che ema samajAya che. pAMca indriyomAM rasendriya vadhAre baLavAna che ane tenA vazavartIpaNAthI prANI bhakSyAbhaDhyano viveka cUkI jAya che e vAta anubhavathI siddha thayelI hoya che, eTale pachI daDha vairAgya vaDe cAritra laI muniveSa dhAraNa karyA bAda tene upara zlokamAM kahelI viDaMbanA prApta thatI nathI. chatAM jo cAritra levAnA kAraNabhUta thayela vairAgya mohagarbhita ke du:khagarbhita hoya athavA koI prabaLa pUrvakarmano udaya thaI jAya to A kAvyamAM kahelI viDaMbanA jIvane munipaNAmAM paNa prApta thAya che. tene mATe kartA kahe che ke - jo muniveSa dhAraNa karyA chatAM paNa dravyasaMcaya karavAnI IcchA thAya, viSayanI abhilASA thAya ane rasendriyanI lolupatA thAya to te prANI bhava tarI javAne badale A amUlya manuSyabhava hArI jAya che ane vizeSa karmabaMdha karI durgatimAM cAlyo jAya che. A hakIkata bahu dhyAna ApavA lAyaka che. eka vAtano svIkAra karyA agAu bahu vicAra karavo, paNa svIkAra karyA pachI to prANAMte paNa teno tyAga karavo nahIM athavA temAM doSa lagADavA nahIM. A uttama janonI paddhati che ane tethI ja teo koI paNa kAryano svIkAra karyA agAu dIrgha vicAra kare che. anya manuSyoe paNa te ja paddhati svIkAra karavA yogya che.

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66 hRdayapradIpa Explanation - The guidance of a true guru is one of the most essential elements which leads to liberation. Here, the inner tendencies of an untrue guru are explained to enable a seeker to correctly identify a true guru. A pseudo-saint inwardly clings to (1) thirst for wealth, (2) desire for sensual pleasures and (3) craving for forbidden food. His monkhood is a mockery because his outward chastity is not accompanied by inner purity. This--verse calls upon a seeker to cultivate true detachment and right renunciation before initiation to monkhood.

Page #78
pAkhaMDIne munipaNAnuM phaLa lokonI khuzAmata sivAya bIjuM maLatuM nathI - zloka-20 ye lubdhacittA viSaMyArthabhoge, bahirvirAgA hRdi baddharAgAH / te dAmbhikA veSadharAzca dhUrtA, manAMsi lokasya tu . raayanti / che aMtare bhoga taNA ja rogI, bahArathI veSa dhare virAgI;--- e dAMbhiko DhoMga ghaNA race che, saunuM manoraMjana e kare che. He who ceaselessly, and subconsciously, Longs for all kinds of sensual revelry, And outwardly unties all worldly strings And yet to innermost craving who clings. He, who is in fact 'hypocrisy-in-person', A cheat in the garb of holy human, .. Is in essence just a world-entertainer, And neither a 'seeker' of self nor 'attainer'

Page #79
68 hRdayapradIpa artha - je manuSyo pAMca indriyonA viSayo tathA dhananA bhogane viSe lubdha manavALA hoya che, bahArathI virAgI ane aMtaHkaraNathI rAga-dveSathI baMdhAyelA hoya che; teo daMbhI, drivyathI munivezane dhAraNa karanArA dhUrta ja hoya che. teo mAtra lokanAM cittane ja raMjita kare che. bhAvArtha - je manuSyo uparathI mAtra munino veSa dhAraNa karatA hoya paNa aMdara vairAgyavAsitapaNuM dharAvatA na hoya tevA dAMbhikone mATe A kAvyamAM kartA upadeza Ape che. evA viSayAsakta cittavALA, uparathI keTalIka vakhata UlaTA vadhAre vairAgyano - tyAgavRttino dekhAva kare che, paraMtu temanuM aMtaHkaraNa koruM hoya che - vairAgya vaDe ArTa hotuM nathI. tevA dAMbhiko eka prakAranA dhUrta ja che, kAraNa ke temanA bAhyAcaraNathI loko bicArA ThagAya che, temanI bhakti kare che ane temano vizvAsa kare che. tenuM pariNAma mAThuM Ave che. AvA dAMbhiko paranuM raMjana karI zake che. jo ke te paNa alpakAlIna hoya che, lAMbe vakhate to teno ghaTasphoTa thayA vinA raheto nathI; paraMtu je vadhAre vicakSaNa hoya che te to lAMbA vakhata sudhI potAnAM durAcaraNane chupAvI zake che ane lokaraMjana kare che; paraMtu temAM tenuM AtmaraMjana yatkiMcit paNa thatuM nathI. tenA AtmAnuM to atyaMta ahita thAya che. jema koI prakAranuM zarIramAM zalya hoya ane te uparathI rujhAI gayela hoya to uparathI zalya na dekhAya paNa aMdara UlaTo vadhAre bagADa kare. te karatAM to jo uparathI vaNa dekhAtuM hota to aMdara bagADa ocho thAta. tenI jema dAMbhikonuM aMtaHkaraNa kliSTa hovAthI uparanuM AcchAdana kare che, paraMtu te tenA AtmAne atyaMta hAni kare che. tenuM AtmaraMjana alpa paNa thatuM nathI ane A bhavamAM karelA dAMbhikapaNAthI te durgatinuM

Page #80
zloka-20 bhAjana thAya che. A hakIkata spaSTa samajI zakAya tevI che, tethI vizeSa vivecananI apekSA nathI. Explanation - Outward monkhood, unaccompanied by inner detachment and discipline, is only hypocrisy. A being who subconsciously seeks sensual pleasures all the time, while practising outward austerities, is a cheat in the garb of a holy being. Such a person, who aims at pleasing the world with his hyprocritical holiness can never attain self-realization.

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dAMbhika sAdhuonA bAhya vairAgyAdi joIne loko zAthI ThagAya che? - loka-21 mugdhazca loko'pi hi yatra mArge , nivezitastatra ratiM karoti / dhUrtasya vAkyaiH parimohitAnAM, keSAM na cittaM bhramatIha loke / / bhoLA jano to jhaTa bhoLavAtA, jyAM dorI jAo, jhaTa doravAtA; dhUrto taNI jALamahIM phasAI, zANAya jAtAM nahi zuM mUMjhAI? Simple beings, enchanted, misguided, Become mentally, thoroughly lop-sided, . And follow with greatest delight and devotion, The so-called pathway to 'realization'; For, who falls not prey to fatal attraction Of a sorcerer's most splendid oration? And once thus deluded, who is capable, To remain inwardly unshaken and stable?

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zloka-21 71 artha - mugdha loka paNa je mArga sthApita karyo hoya te mArgamAM prIti kare che. A jagatamAM dhUrtanAM vacano vaDe moha pAmelA kayA mANasonuM citta calAyamAna thatuM nathI? bhAvArtha - lokasamudAyano bahoLo bhAga dhArmika viSayamAM to prAyaH mugdha ja hoya che. vyavahAramAM vicakSaNa gaNAtA, rAjadvArI viSayamAM ati prauDha gaNAtA evA manuSyo paNa dhArmika viSayamAM eTalA badhA mugdha dekhAya che ke temanI sevA prakAranA dharma upara ruci thatI joIne sujJa janone Azcarya thAya che. ATalA mATe ja kartA A kAvyamAM evA dharmasaMcAlakone upadeza Ape che ke - he bhavyo! manuSyo to prAyaH dhArmika | viSayamAM mugdha hoya che, tethI tame je prakAranI dharmakriyAmAM temane ruci karAvavA dhArazo temAM teo ruci karaze, paNa temAM tamAre ja vicAra karavAno che. unmArge rati karavAthI teo to bicArA bhulAvo khAze, paraMtu tevo bhulAvo khavarAvanAra je tame tenuM zuM thaze? tamAre durgatimAM asahya duHkhano bhAjana thavuM paDaze ema niHsaMzaya samajazo. dhUrta lokonuM mAyAvIpaNuM evA prakAranuM hoya che ke tenI jALamAM - tenI vAkyaracanAmAM bhadrika manuSyo tarata ja phasAI jAya che. jo ke pariNAme to evA dhUrto tenAM mAThAM phaLa bhogave che, paraMtu prAraMbhamAM to potAnA phaMdamAM bIjAone phasAtAM joIne teo manamAM malakAya che. vaLI vAstavika rIte to teo bIjAne ThagatA nathI paNa potAnA AtmAne ja Thage che. parane ThagavuM te to kahevA mAtra ja che. tethI uttama janoe vyavahAramAM paNa koInI sAthe ThagAI karavI nahIM, saralatAthI ja vartavuM ane anya manuSya jeo potAnI upara AdhAra rAkhatA hoya, temane netA tarIke satya mArga ja batAvavo ke jethI temanA AtmAnuM kalyANa thAya.

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hadayapradIpa Explanation - This verse narrates how men, misguided by pseudo-saints, fall prey to delusion. Simple-minded worldly beings get easily influenced by the splendour of speech of the socalled chaste beings, who are actually cheats. They devoutly follow the path shown to them by such hyprocritical gurus. Thus misled, they get mentally distracted and lose their spiritual focus.

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jeo e pramANe dhUrta nathI ane aMtaramAM vairAgyapUrNa che, temanuM caritra kahe che zloka-22 ye stattvaikaniSThA niHspRhAstyaktasamastarAgAgalitAbhimAnAH saMtoSapoSaikavilinavAJcchA ste raJjayanti svamano na lokam / / je niHspRhI ne vaLI tattvalIna, vairAgyaraMgI vaLI garvahIna; ~ saMtoSathI tRpta svayaM rahe che, te lokanuM raMjana nA kare che. True holy beings, devoid of desire, Having discarded the 'attachment quagmire' To truth' are devoted wholly and solely, Have dissolved all pride and pomposity, Whose all in one wish is only nourishment Of the sacred spirit of 'self-contentment'; Such beings seek genuine joy of the 'self' Instead of pleasing one and all else.

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artha - jeo nispRhI che, samasta rAganA tyAgI che, tattvamAM ja ekaniSThAvALA che, naSTa abhimAnavALA che tathA saMtoSanA poSaNathI naSTa IcchAvALA che, teo potAnAM mananuM ja raMjana kare che, paNa lokonuM raMjana karatA nathI. bhAvArtha - upara zlokArthamAM batAvela bhAvavALA uttama puruSo to AtmaraMjana ja kare temAM Azcarya zuM? kAraNa ke temanAM manane lokaraMjananI apekSA hotI ja nathI. teo je dharmArAdhana kare che te AtmaraMjana mATe ja kare che. teo jANe che ke janamanaraMjana dharmanuM mUla na eka badAma'. A vAta temanAM hRdayamAM daDha kaselI hoya che, kema ke teo samagra vastusamUha upara temaja kuTuMba-parivArAdi upara _garahita hovAthI kharA niHspRhI thayelA hoya che. sUkSma bodha thayelo hovAthI tattvaniSTha thayA hoya che, gaNadharAdikanI apUrva rASTra dhAraNazakti jANelI hovAthI abhimAna to sarvathA nirmULa thaI gayeluM hoya che ane icchAmAtrano rola karavAthI saMtoSasuratarunI zItaLa chAyAno Azraya karIne rahelA hoya che. evA saMto kharekharA dhanyavAdane pAtra che. tyAga paNa temano ja sAco che, vairAgya paNa temano ja kharo che ane bodha paNa temane thayelo ja pramANa che. A hakIkata sarva sujJa janoe dhArI rAkhavA lAyaka che ane janamanaraMjana karavAno vicAra tajI daI AtmaraMjana karavA ughukta thavuM ghaTamAna che. . . . . . Explanation - The nature of a truly detached and holy being is described in this verse. True saints are (1) desire-free, (2) totally detached, (3) devoted to truth, (4) devoid of pride and (5) seekers of self-contentment. Such beings have no need to please people

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75 eclis-221 deceitfully. They only seek genuine bliss, which is in fact the true nature of the 'self', by cultivating spiritual virtues.

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- je svamanane raMjana karanArA hoya te janaraMjaka na hoya te para dRSTAMta - bloka-23 tAvadvivAdI navarajhaa, yAvanna caivAtmarase sukhajJaH / cintAmaNiM prApya varaM hi loke, jane jane kaH kathayan prayAti / / rAkhe apekSA bahu loka kerI, hoMze vagADe matavAdabherI; eNe na cAkho rasa AtmabhAve, cAkhI zake te basa, mauna thAve. One is involved in debate and discussion, And pleasing people is his prime concern, Until he discovers the spiritual bliss, That is absolutely and naturally his; For, who in this world, on discovering The jewel that is 'all-wish-fulfilling', Goes on around the entire universe Foolishly proclaiming his fortune to others?

Page #88
zloka-23 artha - jIva jyAM sudhI AtmAnA jJAnAmRtarUpa rasamAM paramAnaMdarUpa sukhane jANanAra thayo nathI, tyAM sudhI ja te vivAdI ane lokaraMjaka hoya che, kAraNa ke A jagatamAM zreSTha evA ciMtAmaNi ratnane pAmIne kayo mANasa dareka manuSyane kaheto phare che? bhAvArtha - adhUro ghaDo ja chalakAya che ane polI vastu je avAja Ape che; tema jeo sAMsArika sukhane ja sukha mAnI beThA hoya che, Atmika sukhano AsvAda jemaNe lIdhelo hoto nathI teo je aneka prakAranA vAdavivAdo kare che ane lokone rIjhavavAnA prayatno karyA kare che. paraMtu eka vAra jarA paNa Atmika sukhano AsvAda lIdho ane temAM jo lIna thavApaNuM banyuM to pachI bIjI tamAma kriyAo tajI daIne tene saMpUrNAze meLavavAno ja prayatna Adare che, kAraNa ke jyAM sudhI ciMtAmaNi ratnanI prApti thaI na hoya tyAM sudhI ja prANI anya khANomAM bIjAM sAmAnya ratno - javAhiro zodhavA prayatna kare che ane tevI prAptithI AnaMda mAne che; paraMtu ciMtAmaNi ratnanI prApti thaI eTale pachI bIjI apekSAmAtra rahetI nathI. temaja jo amuka prakAre - amuka prayatna ciMtAmaNi ratna prApta thaze ema samajAya to pachI prANI bIjA badhA prayatno choDI daI temAM ja mace che. te ja prakAra Atmika sukha mATe samajavo. vaLI, ciMtAmaNi ratnanI jene prApti thaI hoya che te pachI jema jyAM tyAM te vAta kahevA jato nathI, pote ja tajjanya sukhano nizcitapaNe anubhava kare che; tema Atmike sukhanI prAptivALA manuSyo paNa pachI anya janone raMjana karavAno ke bIjo vRthA prayatna karatA ja nathI, kema ke temane je meLavavuM hatuM te maLI gayuM pachI kRtakRtya prANI zA mATe Er

Page #89
78 anya prayatna kare? na ja kare. Explanation A wonderful analogy emphasizes how invaluable spiritual bliss is, as compared to social approval and worldly glory. hRdayapradIpa - ) < A man tries, either to prove his superiority or to entertain others, by indulging in debate and discussion, only as long as he is unaware-of the nectarous taste of spiritual bliss. For, a man who acquires the 'all-wish-fulfilling' jewel neither seeks any other wealth nor goes on proclaiming his good fortune to others.

Page #90
sarvanuM manaraMjana koIthI thaI zake nahIM mATe AtmaraMjana e ja zreya che - zloka-24' SUUU viroghoDare tarthave teSAM zataza nAnApathe sarvajanaH ko lokamArAdhayituM nAnAM, me: | pravRttaH, samarthaH / / par3a darzano ApasamAM bhaLe nA, ne seMkaDo bheda-prabheda tenA;sadA rahe lokaci vibhinna, zI rIte thAye sahuye prasana? All the six systems of philosophy Are found to be mutually contradictory, There are a hundred sub-streams to each one, Each flowing in quite a different direction; Folks are thus seen to be following always, Several religious and righteous ways, When such chaos is widely prevalent, How can one win universal assent?

Page #91
80 hRdayapradIpa artha vaLI, chae darzanono paraspara virodha che tathA te chae darzanonA seMkaDo bhedo che. sarva loko judA judA mArge potAnI ruci anusAra pravartelA che. eTale sarva lokanuM raMjana ka2vAne koNa samartha che?. - bhAvArtha jemane Atmika sukhanuM AsvAdana jarA paNa prApta thayuM nathI ane jeone AtmaraMjanano satya mArga samajAyo nathI, teo sarvane priya thavAno lokaraMjana karavAno aneka prakArano prayatna kare che; paraMtu teo koI rIte sarvane priya thaI zakatA ja nathI, kema ke lokapravAha aneka mArge vahe che. priyatA paNa janasamUhanI aneka prakAramAM vaheMcAyelI che. dharmanA paNa pArAvAra bhedo paDI gayelA che ane pRthak pRthak mArge vahenArA manuSyo potAnA svIkArelA mArgane sarvottama ja jANe che. tethI te badhAonuM raMjana karavAnuM kArya sAdhAraNa nathI, asAdhAraNa che, azakya ja che. tIrthaMkarAdika atula puNyazALI mahAtmAo paNa sarvane rIjhavI zakyA nathI to ApaNuM - pAmaranuM zuM gajuM? mATe tevA mithyA prayatnamAM na macatAM temAM kALakSepa ane zaktino vyaya na ka2tAM AtmaraMjana thayuM to sarvanuM raMjana thaI gayuM samajavuM. AtmaraMjana karavA mATe mukhya mArga paramAtmAnuM raMjana karavuM te che. paramAtmAnuM raMjana temanI AjJA pramANe vartana karavAthI thAya che. temanI AjJA zuddha AcaraNarUpa che, tethI paraMparAe AtmaraMjananA icchukoe prathama sadAcaraNI thaI paramAtmAnI AjJA ArAdhavI ke jethI AtmaraMjana, paramAtmaraMjana ane lokaraMjana sarva thaze. te sivAya tene mATe bIjo mArga ja nathI. . - - Explanation It is impossible to attain universal and eternal agreement in this world. There are six main streams of philosophy which are mutually :

Page #92
29 eccls-28 contradictory, due to differences in their approach to truth. Further, each philosophy has several subtypes of its own which have a similar problem. Hence, we find people all over the world following different philosophies and religions. In such a situation it is highly improbable that one can win the approval of the entire humanity at once. It is, therefore better that one concentrates on self-search rather than on fruitless debate and discussion.

Page #93
AtmAnuM raMjana-mananI sthiratAthI thAya che - zloka-25 tadeva rAjyaM hi dhanaM tadeva, tapastaveveH -ii re saiva | svasthe bhavecchItalatA''zaye cet, no ced vRthA sarvamidaM hi manye / / e rAjaRddhi vaLI e samRddhi, e sAdhanA, e baLa, e ja buddhijo cittamAM zItaLatA rahe che, ne anyathA sarva vRthA Thare che. His kingdom is kingdom in reality, His wealth is a symbol of true prosperity, His penance as penance is valid and true His arts and his skills are successful too Whose mind is at peace on their possession And perpetual calm crowns his intention Without this peace, this tranquillity, What holds any value or validity?

Page #94
artha jo svastha aMtaHkaraNane viSe zItaLatA thAya to A jagatamAM je prApta thayela te ja rAjyane rAjya kahevuM, prApta thayelA te ja dhanane dhana kahevuM, te ja tapane tapa kahevuM ane prApta karelI te ja kaLAne kaLA kahevI. paraMtu jo ema na hoya to eTale ke cittanI svasthatA ane zItaLatA prApta na thAya to A sarva rAjyAdika phogaTa che ema huM mAnuM chuM. bhAvArtha. saMsAra A kAvyamAM kartA ema batAvavA mAMge che ke rAjya, dhana, tapAsa kaLA tenI prApti A jIva potAnA = AtmAnI svasthatAne zAMtine mATe icche. che. rAjya ke dhana - maLyuM paNa tethI tRpti thaI nahIM ke zAMti prApta thaI nahIM, anya upAdhioe rAjya ke dhananI prAptine UlaTI duHkhamaya karI mUkI to pachI te prApti zA kAmanI? temaja tapasyA karI paNa cittanI svasthatA jaLavANI nahIM - krodhano udbhava thayo, pAraNe ke uttara pAraNe AhA2nI tIvra icchA jAgI to pachI te tapa zA kAmanuM? tenuM vAstavika phaLa to maLyuM nahIM temaja koI prakAranI kaLA meLavI, tenA phaLa tarIke puSkaLa dravyaprApti thavA lAgI, paraMtu tethI cittanuM sAMtvana thayuM nahIM to pachI te kaLA prApta karI zA kAmanI? jagatanA jIvo je je vastuo meLavavA icche che, te zAMti-sukha-svasthatA vagerenI prApti mATe icche che. je kAraNa sevavAthI kAryaniSpatti na thAya te kAraNa sevanA2mAM kAMIka khAmI che. jo vAstavika kAraNa hoya ane vidhipUrvaka tenI sevA thAya to tethI kAryasiddhi thavI ja joIe. paraMtu rAjya ke dhana maLyA chatAM UlaTI tRSNA vadhe, anya upadrava karanArAo vadhe ane tapasyA karyA chatAM UlaTo krodha vadhe - tapanuM ajIrNa thAya ane koI sArI kaLA prApta karyA chatAM pramAda vadhe athavA bIjuM vighna Ave to pachI te te vastunI prApti niSphaLa thAya che. mATe rAjya ke dhananI prApti

Page #95
84 hRdayapradIpa thaye saMtoSa vALavo, tapa karavA mAMDavuM ke sAthe ja kSamAnI vRddhi karavI ane kaLA prApta thAya ke temAM apramAdI rahevuM A khAsa kartavya che. Explanation - This verse directly points to the fruits of cultivating virtues for 'self-pleasure'. Such virtues lead to perpetual inner calm and peace of mind. All worldly possessions like endless wealth and vast kingdoms; artistic accomplishments and spiritual attainments like great penance have some value or validity as means to true joy, only when one has peace of mind.

Page #96
cittanI zAMtithI thato lAbha kahe che - bloka-2 ruSTairjanaiH kiM yadi cittazAnti- . stuSTairjanaiH kiM. yadi cittatApaH / prINAti no naiva dunoti cAnyAn , svasthaH sadodAsaparo hi yogI / / jo citta zAMti, apamAnathI zuM? jo che azAMti, bahumAnathI zuM? nA rIjhave, na vaLI khIjave che, yogI sadA svasthapaNe rahe che. What difference it makes if the world is unkind To him, who has peace for ever in his mind? Can pleasure and praise of all kith and kin Please him, who is always burning from within? Yogis, the seekers of the ultimate union, Serene and aloof of the world's opinion, Nurture for none, any worldly affection, And neither do hurtle harm on anyone.

Page #97
86 hRdayapradIpa 1- 6 =artha - jo tArA hRdayamAM zAMti che to loko sujhumAna thAya tethI zuM? jo tArA hRdayamAM azAMti che to loko suSTamAna thAya tethI paNa zuM? A pramANe jANIne yogI bIjA jIvonuM raMjana karatA nathI ane duHkha utpanna karatA nathI, kAraNa ke teo sarvadA zAMta ane udAsInapaNAmAM ja tatpara hoya che. bhAvArtha - A jagatanA jIvo potAnI zAMti ke azAMtino vicAra karyA sivAya anya jano potAnI upara roSe thayA che ke tuSTamAna thayA che tenI phikara karyA kare che. jJAnI kahe che ke bIjAnA roSa ke toSathI tane lAbha-hAni zuM che? tAre to tArA AtmAnI zAMti ke azAMtino vicAra karavo yogya che. jo tAro AtmA zAMtino anubhava karato hoya - tenI aMdara svasthatAno nivAsa thayo hoya to pachI loko bhale ruSTamAna thAya tethI tane kAMI hAni thavAnI nathI ane jo tArA cittamAM zAMti ke svasthatA nathI - tenI aMdara upatApa bharelo che to loko bhale tArI upara prasannatA batAve - prazaMsA kare paNa tethI tane phaLaprApti zuM? lAbha zo? kAMI nahIM. mATe lokonA roSa-toSano vicAra na karatAM, tene gauNa bhAve rAkhI, tArA AtmAnI zAMti-azAMtino vicAra karI je prakAre tArA AtmAne zAMti prApta thAya ane azAMti dUra thAya tevo prayatna karavAmAM tatpara rahe. yogI puruSo A ja kAraNane laIne koIne prIti utpanna karavAno ke koIne duhavavAno prayatna karatA nathI, paraMtu AtmAnI zAMtino ja abhyAsa kare che ane jagatathI udAsIna rahe che. jo ke jagata to keTalIka vakhata temanA upara prIti paNa kare che ane keTalIka vakhata duhavAya paNa che, paraMtu yogI puruSo tenI darakAra karatA nathI. teo to AtmAnI zAMtiazAMtino ja aharniza vicAra karyA kare che ane zAMti maLe che eTale temAM ja lIna thaI Atmahita kare che. -

Page #98
zloka-26 co Explanation - The two greatest virtues of a true ascetic highlighted here are (1) serenity' and (2) aloofness. Owing to his serenity and aloofness, a true ascetic remains, unaffected by either the anger or the affection of people. He, therefore, neither hurts anyone nor holds anyone close to his heart.

Page #99
udAsInatA dhAraNa karavAmAM ekatvabhAvanA kAraNabhUta bloka-27 ekaH pApAt patati narake yAti puNyAt svarekaH, puNyApuNyapracayavigamAt mokSamekaH prayAti / saGgAnnUnaM na bhavati sukhaM na dvitIyena kArya, tasmAdeko vicarati sadA''nandasaukhyena pUrNaH / / puNe svarge, naraka gatimAM pApathI ekalo jaAtmA jAto, ubhaya TaLatAM mokSamAM ekalo ja; bIjA saMge sukha nava kadI, anyanuM kAma nA kai, tethI jJAnI sahaja vicare mojathI ekalo zai. One goes to hell or to heaven alone, Depending on sinful or sacred seeds sown, And having dissolved all deposits of deeds To realm of freedom, all alone he proceeds, No joy can be found in worldly togetherness, No being can grant the other happiness; A holy being who understands this, Celebrates in solitude his eternal bliss.

Page #100
zloka-27 89 artha - A saMsAramAM pApakarmathI jIva ekalo ja narakamAM jAya che, puNyakarmathI ekalo ja svargamAM jAya che, puNya-pApanA samUhano sadaMtara nAza thavAthI ekalo ja mokSamAM jAya che. A jagatamAM saMgathI nize sukha prApta thatuM nathI, bIjA koI vaDe kAryanI siddhi thatI nathI; tethI haMmezAM AtmAnaMdarUpa sukhe karIne pUrNa evA yogIjana ekalA ja vicAre che. bhAvArtha - A jagatanA jIvo jo ke anyanA saMgane - sAthane Icche che, paraMtu vAstavika vicAra karatAM koInI saMgati , pariNAme kAma AvatI nathI, kema ke kharekharI mitrAI hoya to A bhavamAM to kadI te mitra ApaNI sAthe rahe che, paraMtu Ayu pUrNa thaye parabhavamAM javuM paDe che tyAre koI sAthe AvatuM nathI - AvI zakatuM nathI, kAraNa ke gati to potapotAnAM puNya ke pApane anusAre thAya che. A bhavamAM satkAryo karavA vaDe jo puNya saMpAdana karyuM hoya che to devAdi sadgatinI prApti thAya che ane jo hiMsA, asatya, paradAranagamanAdi akAryo vaDe pApano saMcaya karyo hoya che to narakAdi durgatimAM ekalA javuM paDe che ane tyAMnAM asahya duHkho ekalA sahana karavAM paDe che. kadI koI saccAritravAna jIva karma kSaya karavAne ja udyamavaMta thAya ane sarva karmone khapAvI de to te mokSe paNa ekalo ja jAya che, temAM koInA sAthanI apekSA nathI ane koI sAthe AvI zakatuM paNa nathI. eTalA mATe zAstrakAra kahe che ke "he bhAI! koInA saMganI A jagatamAM apekSA ja nathI. be vastu bheLI thaye to UlaTo khaDakhaDATa thAya che, mATe anya vastunA ke manuSyanA saMyoganI icchA karyA sivAya mAtra ekalA AtmAnuM ja hita karavA tarapha pravRtti karavI - temAM ja AnaMda mAnavo yogya che. anyanA saMyoganI icchA karIza - iSTa saMyoge AnaMda mAnIza to tenA viyoge jarUra zokArta .

Page #101
90 hRdayapradIpa thavuM paDaze ane AtmahitamAM khAmI Avaze; mATe mahAna yoddhAnI jema ekalA ja AtmasAdhanamAM tatpara thaI javuM.' eka nItivettA kahe che ke - anubhavIe ekalA AnaMdamAM rahevuM re, bhajavA bhagavaMtane, bIjuM kAMI na kahevuM re. anubhavIe A kAvyanuM rahasya khAsa manana karavA lAyaka che. Explanation - Aloofness is the key to genuine joy. Constant contemplation of one's absolute aloneness helps a man to cultivate true aloofness. This verse reminds one and all that whether in heaven or hell, each being has to face the consequences of his good or bad deeds himself. Besides, no one can cause the ultimate well-being of any other person. Thus, worldly togetherness can in no way be instrumental in bringing true bliss in one's life. True ascetics who know this futility of worldly association, renounce it altogether.

Page #102
manane vaza vartAvavuM e mokSasAdhana mATe jarUranuM che, paNa te duSkara che - bloka-24 trailokyametad bahubhirjitaM yaimanojaye te'pi yato na zaktAH / manojayasyAtra puro hi tasmAt , tRNaM trilokIvijayaM vadanti / / samartha je ho jaga jItavAne, azakta che te mana jItavAne; sAco vijetA manano vijetA, nIcA Thare tyAM jaganA vijetA. Many a men, courageous and mighty, Who gained over all the three worlds a victory, Proved ultimately, absolutely unable To conquer their own minds - feeble, unstable; Thus conquest of the earth, heaven and hell, When compared to victory over one's 'self', . Is petty and inconsequential, alas! Like the conquest of a blade of grass.

Page #103
2. hRdayapradIpa artha - je ghaNAM prANIoe A traNa loka jItyA che, teo paNa manano jaya karavAmAM zaktimAna thayAM nathI. te kAraNa mATe A jagatamAM mUnanA jayanI pAse traNa lokano vijaya tRNa samAna che ema mahAtmAo kahe che. bhAvArtha - A kAvyamAM kartAe kharekharI AvazyakatA manano jaya karavAnI batAvI che ane te kharekharI vAta che, kAraNa ke mana parva manuSyA rapa vaMdhamokSayoH | mana ja A prANIne saMsAramAM paribhramaNa karAvanAra che ane mana ja A saMsArano pAra pamADI mokSamAM laI janAra che. jo ke A vAkyaracanA kharI rIte vicAratAM aupacArika che, kAraNa ke manano svAmI to A AtmA pote che. mana to tene tAbedAra che, paraMtu keTalIka vakhata jema nokara, munIma athavA dIvAna gharanA, dukAnanA ke rAjyanA mAlika jevA mAthAbhAre thaI paDe che ane ghara, dukAna ke rAjyanA mAlikane potAne AdhIna karI de che - pote jema nacAvavA dhAre tema tene nacAve che, tevI sthiti A AtmAnI thaI paDI che. ajJAnadazAnA temaja sAMsArika sukhanI AsaktinA yoge A prANI manane AdhIna thaI gayelo che, tethI te jema nacAve tema A prANI nAce che. tethI kAvyakAra kahe che ke - he baMdhu! cakravartIpaNuM meLavavA karatAM ane indranuM sAmrAjya prApta karavA karatAM muzkela kArya manano jaya karavo te che, tethI bIjuM sarva choDI daI manano jaya karavAno prayatna kara. mana jitANuM eTale sarva jitANuM. kahyuM che ke - "mana sAdhyuM teNe. saghaLuM sAdhyuM, eha vAta nahIM khoTI;' A kAvyamAM to graMthakAra traNa jagatanA jaya karatAM paNa manojayane vizeSa kahe che ane mananA jaya vaDe ja mokSanI prApti thavAnuM sUcave che. A hakIkata akSarazaH satya che ane anubhavasiddha che, jethI e viSayamAM vadhAre lakhavAnI

Page #104
zloka-28 apekSA rahetI nathI. Explanation - Attainment of liberation is impossi-, ble without mental discipline. This verse describes how difficult it is to gain victory over one's own mind and once this victory is gained, how insignificant all other accomplishments become. Even he who gains victory over the heaven, the hell and the earth, finds it impossible to conquer his own weak and unstable mind. Hence, to him who gains this ultimate victory, control over all the three worlds is like the conquest of a grass-blade.

Page #105
manojayathI saMsAramAM sArabhUta evAM yoga, jJAna ane sukha prApta thAya che zloka-29 manolayAnnAsti paro hi yogo, jJAnaM tu tattvArthavicAraNAcca / samAdhisaukhyAnna paraM ca saukhyaM, saMsArasAraM trayametadeva || yogo mahIM zreSTha jJAna mahIM uttama saMtoSa jevuM sukha hoya anya, saMsAramAM sAra traNe ananya. mananirodha, tattvabodha; No 'meditation' is ever, more refined Than complete 'immersion and merger' of mind; No 'knowledge' can ever be deemed superior To constant reflection on 'truth' and its nature. No worldly joy can stand comparison To joy that is obtained on 'self-absorption'; These three are the sap, the sublime essence, Of all material and mundane existence.

Page #106
1, , 5 | | - - - "MATTU . 500 jama & Co - A 1 jAga 95 "ImUnolaya jevo bIjo koI vIga nathI, tattvanA arthanI vicAraNA jevuM bIjuM koI jJAna nathI, samAdhinA sukha jevuM bIjuM koI sukha nathI. saMsArane viSe A traNa ja sArabhUta che bhAvArtha - saMsAramAM Asakta manuSyoe saMsAramAM sArabhUta eka dravya ane bIjI strI e be ja zodhI kADhela che. tethI AgaLa vadhIne madhyama varganA manuSyo dezasevA, janasevA, kIrti vagerene paNa sArabhUta - kartavya tarIke lekhave che; paraMtu uttama puruSo to A manuSya jiMdagIno sAra tenA vaDe yoga, jJAna ane sukha e traNa meLavavAM te ja gaNe che. ahIM prazna thAya ke yoga zuM? jJAna zuM? ane sukha zuM? kAraNa ke yoga, jJAna ane sukhanA saMbaMdhamAM paNa judI judI aneka tarehanI mAnyatA hoya che. tevI mAnyatAonA dohana tarIke, rahasya tarIke, sAra tarIke A kAvyakAra kahe che ke - manano je laya karavo - tene azubha vicAraNA karatuM taddana rokI daIne AtmAmAM - AtmavicAraNAmAM ja lIna karI devuM te kharekharo yoga chejJAna tattvArthanI vicAraNA karavI te ja che, eTale A jagatamAM tAttvika padArtho zuM zuM che ane tenuM vAstavika svarUpa zuM che tenI vicAraNA karavI - te saMbaMdhI nirNaya karavo te ja kharekharuM jJAna che. anya bhUgoLa-khagoLAdinuM ke itihAsAdinuM jJAna nirarthaka che athavA te sarva tattvArthavicAraNAmAM aMtarbhAva pAme che ema samajavuM; ane samAdhijanya- sukha uparAMta bIjuM sukha nathI, arthAt jemAM AtmAne zAMti-samAdhi-samabhAva prApta thAya, jemAM viSaya-kaSAyAdinI pravRtti na hoya evuM je sukha te ja kharuM sukha che. viSaya-kaSAyajanya sukha mAtra mAnyatArUpa ja che. te sukha anizcita, vinazvara ane kSaNika che, temaja te sukhane aMge judI judI mAnyatA hoya che ane samAdhisukhane to sarva ekamate sukha kahe che. tethI upara jaNAvyAM te ja yoga,

Page #107
hRdayapradIpa jJAna ane sukhanI prApti mATe prayatna karavo ane tethI vyatirikta yoga, jJAna ane sukhanI upekSA karavI, tenI prApti mATe prayatna na karavo. Explanation - Conquest of the mind is crucial to' self-realization. Knowledge and meditation are respectively the theoretical and the practical arms of spiritual aspiration. This verse, therefore, elaborately explains the purest state of right knowledge, meditation and the joy attained thereupon. Immersion of the mind in self-attention and ultimately, the merger of the mind into the 'self' is the highest meditation. Constant reflection on substances and their discernment into (1) those to be known, (2) those to be owned and (3) those to be disowned, is the ultimate knowledge. Complete absorption of the 'self' within itself is the greatest bliss. These three attainments are the real essence of human existence.

Page #108
mananI paramAtmasvarUpamAM lInatA, jJAna ane samAdhithI citta prasanna thAya che. jyAM citta prasanna che, viSarUpa lAge che tyAM siddhi Adi zloka-30 yAH siddhayo'STAvapi durlabhA ye, cAanadhAtuvAdAH rasAyanaM dhyAnAni mantrAzca samAdhiyogy . zcitte prasanne viSavad bhavanti // gaNAya je durlabha aSTa siddhi, rasAyano, aMjana, svarNa siddhi; samAdhio, maMtra, aneka dhyAnaazAMta citte viSanI samAna. All eight enormous spiritual powers, Rarely attainable in this universe, Medicine enhancing life-longevity, Magical ointments and metallurgy, All contemplation and all incantations, Self-absorption and meditative exertions, Seem like poison, undersirable and deadly, Once one's mind is filled with ecstasy.

Page #109
98 * hadayapredIpata artha - durlabha evI AThe aNimAdika siddhio, durlabha evuM rasAyaNa, adRzyAdika aMjUna, dhAtuvauda vAne vazIkaraNAdika 63. nArAja matro, saMmAdhiyogo - A badhuMya citta prasaMno yAre jherarUpa lAge che. bhAvArtha - jyAM sudhI A prANIne kharI cittaprasannatA prApta thaI nathI tyAM sudhI ja te tenI prAptine mATe siddhi, rasAyana, aMjana, dhAtuvRMda, dhyAna, maMtra, samAdhi ane yoga vagerenI cAhanA karyA kare che. tene meLavavA mATe aneka prakAranA prayatno kare che. aneka yogI puruSonI sevA kare che, dezAMtara paribhramaNa kare che, prayAsa karavAmAM bAkI rAkhatA nathI; paraMtuM jyAre kharekharI cittanI prasannatA prApta thaI, arthAt jyAre bhAvI aNagAranI - apramatta muninI sthiti prApta thaI, saccidAnaMda svarUpa je kevaLajJAna tenI prApti najIka jaNANI, tyArapachI upara kahela aSTa siddhi ane nava nidhi vagere sarva tene viSa jevAM tyAjya lAge che. ahIM tene mAtra tyAjya na kahetAM viSa jevAM tyAjya eTalA mATe kahyAM che ke te sarva vastuo tene ahitakArI lAge che, AvazyakatA vinAnI lAge che ane te meLavavAno prayatna karavA jatAM AtmAnuM khAsa kartavya bhUlI javAya ema lAge che. tethI te sarva meLavavAnA prayatnane tajI daIne cittanI prasannatA prApta karavA icchanAra manuSya AtmasvarUpanI vicAraNA karavI - temAM ramaNa karavuM te ja pasaMda kare che, te ja tene jarUranuM lAge che ane temAM ja te lIna thAya che. te samaje che ke A siddhio, rasAyana, aMjanAdi sarva padArtho mAtra aihika sukhanA ApavAvALo che ane te paNa anizcita che to tene mATe prayAsa na karatAM jethI parabhavamAM avinAzI sukha prApta thAya tene mATe ja prayatna karavo e yogya che. sujJa janonuM e ja kartavya che. siste a AO ESA REZU 294 52

Page #110
eclis-30 Explanation - Even 'eight spiritual powers' and 'nine undiminishing treasures' become meaningless to one who attains the joy of self-absorption. As one advances in spiritual aspiration, the superhuman potential of the soul becomes manifested in the form of 'eight powers' - like those of 'contraction', 'weight-loss', 'wish-fulfilment', etc. Superlative material objects like wonder-medicines and magic ointments, knowledge of alchemy and powerful chants come under one's' control. But to a true ascetic, who is truly detached and is therefore, truly happy, not only these supernatural powers and possessions but also the craving for the state of self-absorption and meditation, becomes as contemptible as poison.

Page #111
viSayAkuLa jIvo Atmatattva jANavA samartha na hovAthI temane samAdhisukha prApta na thAya - bloka-31 vidanti tattvaM na yathAsthitaM vai, . saMkalpacintAviSayAkulA ye / saMsAraduHkhaizca / kadarthitAnAM , svapne'pi teSAM na samAdhisaukhyam / / saMkalpa-ciMtA-viSayo mahIM je, DULyA rahe tattva na jANaze te; saMsAra kaSTa bahu te ribAtA, svapnaya pAme na samAdhi zAtA. Ignorant of the true, inherent essence Of all substances found in existence, Driven by anxiety and by wrong notions, By sensual cravings and agitations, Unhappy, unhopeful and helpless humans Suffering miseries of mundane existence, Cannot in even their dreams, envision The ultimate bliss of self-absorption.

Page #112
zloka-31 dhana dhana ka+ pAyA sAmAna - artha - saMkalpa, ciMtA ane viSayothI AkuLa thayelA je jIvo - hoya che, teo yathArthapaNe tattvane jANatA ja nathI. saMsAranAM du:kho vaDe viDaMbanA pAmelA teone svapnane viSe paNa samAdhinuM sukha hotuM nathI. bhAvArtha je samAdhisukhanI vyAkhyA 29mA kAvyamAM karI AvyA chIe ane jenA samAna bIjuM koI paNa sukha nathI ema kahI AvyA chIe, tevA apratima samAdhisukhanI prApti jyAM sudhI yathArtha tattvo jANavAmAM na Ave, saMkalpa-vikalpa dUra na thAya, indriyajanya sukhathI uparAMTuM mana na thAya, te sukho upa2 abhAva utpanna na thAya ane sAMsArika aneka prakAranAM - duHkhonI kadarthanA dUra na thAya, eTale je duHkhono moTo bhAga to mAtra kalpanAthI du:kha tarIke mAnelo hoya che ane bAkIno bhAga udIraNA vaDe ja utpanna karelo hoya che, te badhAM du:kho sadvicAraNA vaDe dUra na thAya tyAM sudhI thaI zakatI-nathI. tethI jo evA apratima samAdhisukhane prApta karavAnI abhilASA hoya to tattvasvarUpa jANavA prayatna karavo, khoTA saMkalpavikalpa tajI devA, indriyajanya sukhanI icchAne rokI devI, .te sukha pariNAme duHkharUpa ja che evI mAnyatAne dRDha karavI ane sAMsArika duHkhothI alaga thaI javuM. saMsAramAM gaNAtA iSTaviyoga, aniSTasaMyogAdi ArttadhyAnanAM kAraNomAM cittane lIna ja thavA na devuM, eTale svataH apratima samAdhisukha prApta thaze ane tenI prApti thaI eTale sUryodayathI aMdhakAranI jema anya duHkhamAtra dUra thaI jaze. keTalAMka to mAtra mananI mAnyatAmAtra ja du:kha hatAM te visarALa thaI jaze ane AtmA Atmika sukhano avinAzI sukhano bhoktA thaze. tethI mAtra upara batAvelA heyopAdeyane hRdayamAM dhAraNa karI heyane tajavAno ane upAdeyane AdaravAno prayatna karavo.

Page #113
102 hRdayapradIpa Explanation - This verse very clearly states the conditions in which the attainment of blissful 'self-absorption' is impossible. One can never experience the joy of 'selfabsorption' as long as he is (1) ignorant of the truth in all aspects, (2) agitated by wrong notions, dilemmas, anxiety and lustful longing and (3) unhappy due to worldly miseries. Such a being cannot, even in his dreams, feel the ecstasy of equipoise.

Page #114
ghaNAM zAstro bhaNavA karatAM thoDuM paNa uttama jJAna grahaNa karI, AtmAmAM pariNamAvI mokSasiddhi karavI joIe - bloka-32 zloko varaM paramatattvapathaprakAzI, na granthakoTipaThanaM janaraanAya / saMnavanIti varasauSadhameneve , vyarthazramaprajanano na tu mUlabhAraH / / paryApta che pathapradarzaka eka zloka, graMtho asaMkhya janaraMjana hetu phoka; saMjIvanI yadi maLe savi rogahArI, lAge tadA vividha osaDa bhArakArI. A singular verse, which on recitation, . Illumines the path of 'self-realization', Is better than billions of so-called 'scriptures, Read for the pleasure of ignorant creatures. The acquistion of the 'Sanjivani', Which restores in beings their life energy, Is better than accumulation of roots, Which yield frustration and fatigue as fruits.

Page #115
104 artha parama tattvamArgane mokSamArgane prakAzita karanAra eka zloka paNa zreSTha che, paraMtu lokane raMjana karavA mATe karoDo graMthonuM bhaNavuM te sAruM nathI. jema ke saMjIvanI nAmanI eka ja auSadhi zreSTha che, paraMtu phogaTa ja mAtra parizramane utpanna karanAra vRkSonAM mULiyAMno samUha zreSTha nathI. 6 - hRdayapradIpa - bhAvArtha A kAvyamAM kAvyakAra A prANIne bahu prayAsa karato aLasAvI, alpa prayAse mAtra eka ja vastu meLavavAthI kAryasiddhi thaI jAya tevI apUrva kUMcI batAve che. teo kahe che ke - aho bhavya prANIo! tame aneka graMtho bhaNavA-vAMcavAno prayAsa je lokaraMjana mATe karo cho, sArAM sArAM vyAkhyAna vAMcIne, sArI sArI kathAo kahIne lokone - zrotAone rIjhavI zakAya tene mATe prayAsa karo cho, te prayAsa karavo tajI gho ane mAtra eka ja zloka ke je parama tattva, je mokSa teno mArga batAve tevo hoya te ja kaMThe karo, teno artha ja samajo, teno bhAvArtha ja vicAro, tenuM ja manana karo, temAM ja lIna thaI jAo, te mArge ja pravarto, tene ja rahasyabhUta - kartavyarUpa samajo; bIjI kazI jarUra nathI. A hakIkata paratve dRSTAMta Ape che ke vanaspatimAtra auSadhirUpa che, anna paNa auSadhi ja che, kema ke sudhArUpa vyAdhinuM nivAraNa kare che; paraMtu sarva prakAranI vanaspatimAM eka evI vanaspati che ke jenuM nAma saMjIvanI auSadhi che, te auSadhi vyAdhimAtrane nivArI zake che ane jIvananI vRddhi karI zake che, A pramANe vaidakazAstra kahe che. to pachI bIjI vanaspatio - auSadhio ekatrita karavAno prayAsa na karatAM mAtra te saMjIvanI auSidha meLavavAno prayAsa karavo te yogya che. have te auSidha kyAre meLavI zakAya ke jyAre tene oLakhI zakIe tevAM tenAM lakSaNo cihno AkRti jANIe. te ja pramANe jo tamAre parama tattvono paMtha - -

Page #116
zloka-3ra 105 batAvanAra eka ja zloka vaDe kAryasiddhi karavI hoya to parama tattva zuM? ane teno mArga kayo? te jANavA mATe sadgurunI sevA karavI joIe, temanI kRpA meLavIne te banne bAbata samajI levI joIe, to pachI tenA mArgane batAvanAra eka zloka paNa oLakhAze ane tenI sAdhanA vaDe ja icchita kArya siddha thaze. ityala.... Explanation - This verse provides the master-key to spiritual success. It stresses the need for focussed attention and effort in the process of spiritual aspiration. For this, even one single verse, which truly illumines the path of the ultimate truth is more than sufficient. Hearing, learning, mental churning, meditation and actualization of the truth stated therein, is more fruitful in leading a seeker to. liberation rather than perfection of academic knowledge of millions of holy books with an intention to impress people. The point is emphasized by the analogy. of the Sanjivani herb. Heaps of ineffective herbs, painstakingly gathered, are only an unnecessary burden. Not only do they fail to cure the disease, they cause fatigue and frustration. A single Sanjivani herb, on the other hand, restores life in a dead being. Similarly, if one makes a single verse an integral part of his life, it may become instrumental in his attainment_of 'self-realization'. . .

Page #117
jemaNe mananI svasthatA, prasannatAnuM sukha anubhavyuM che, temane bhogo na ruce - loka-33 tAvatsukhecchA viSayAdibhoge, yAvanmanaHsvAsthyasukhaM na vetti / labdhe manaHsvAsthyasukhaikaleze, trailokyarAjye'pi na tasya vAJchA / / jeNe na mAgyuM sukha AMtarika, tene game che sukha paudgalika; mANe majA citta prasannatAnI, tene spRhA nA rahetI kazAnI. One has desire to obtain happiness By pandering his senses, only unless He is unaware of the eternal ecstasy, Derived from mental tranquillity. But once he acquires even a bit Of joy that flows from a stable spirit, He neither has lust nor even the longing To rule all the three worlds for ever as a king.

Page #118
zloka-33 107 artha - A saMsAramAM prANI jyAM sudhI mananI svasthatAnA sukhane jANato nathI, tyAM sudhI ja tene viSayAdika bhogamAM sukhanI icchA hoya che, paraMtu mananI svasthatArUpI sukhano eka leza mAtra paNa prApta thaye chate te prANIne traNa jagatanA rAjyane viSe paNa vAMchA thatI nathI. bhAvArtha - svasthapaNAnA sukhano aMza paNa eTalo kiMmatI che ke jenI pAse traNa lokanA rAjyanuM sukha paNa tulanAmAM AvI zakatuM nathI; kema ke prathamanuM sukha avinAzI che tyAre bIjuM upAdhijanya che, paheluM karmamAtrane rokanAra che tyAre bIjuM karmano tava baMdha karAvanAra che, paheluM saMsAramAMthI mukta karAvanAra che tyAre bIjuM paribhramaNa karAvanAra che. ityAdi aneka prakAre te banne prakAranAM sukhamAM rAtrI ane divasa jeTaluM athavA uttara ane dakSiNa dhruva jeTaluM aMtara che. kAvyakAra kahe che ke - A prANIne viSayajanya sukhanI icchA tyAM sudhI ja thAya che ke jyAM sudhI teNe svasthapaNAnA sukhanA lezanuM paNa AsvAdana karyuM nathI. e hakIkata vAstavika che ke jyAre amRtanA eka lavano paNa AsvAda prApta thAya to pachI te prANIne anya padArthonA upabhoganI icchA rahe ja nahIM. paraMtu svasthapaNAnuM sukha meLavavuM eTaluM badhuM muzkela che ke jyAM sudhI A prANInI lAina ja - dizA ja na badalAya, tyAM sudhI te koI rIte prApta thaI zake tema nathI. jyAre A prANI potAnI dizA badalaze, kaMcana-kAminInI tRSNA tajI . daI tene viSarUpa samajaze, te bAju DhaLyA ja kare che te tajI daI potAno pravAha ja jJAna-dhyAna tarapha vALaze tyAre prathama tene Atmika sukhanI gaMdha prApta thaze ane pachI krame krame svasthapaNAnuM sukha najIka thatAM teno svAda paNa te meLavaze. eTalA mATe samyagdaSTi jIva jema potAnI lAIna ja badalI

Page #119
108 hradayapradIpa nAkhe che tema lAIna badalI nAkhavAnI jarUra che. Aja sudhI saMsAramAM racyo, pacyo ane macyo rahyo che te have paramArthamAM dharmamAM AtmahitanA kAryamAM racyA, pacyA ane macyA rahevuM paDaze. tyAre ja Atmika sukhanI prApti thaze ane traNa lokanuM rAjya koI sAme ApavA Avaze topaNa tene tucchakArI kADhaze, akiMcitkara mAnaze ane tenI lezamAtra paNa icchA ka2ze nahIM. - - Explanation - This verse glorifies 'mental tranquillity' as the highest achievement in this world. The joy that is generated by spiritual stability is much superior to the pleasure of power over all the three worlds! Such inner happiness is lasting and liberating. Only a being who is unaware of this fact wishes to indulge in the attainment of worldly pleasures like sensesatiation, wealth and power.

Page #120
Atmasukha che te ja vAstavika, kharuM sukha che - bloka-38 na devarAjasya na cakravartinastadvai sukhaM rAgayutasya * manye / yadvItarAgasya muneH sadA''tmaniSThasya citte sthiratAM. prayAti // che AtmalakSI vaLI rAgamukta, sadA rahe nirmaLa bodhi yukta; mANe muni je sukha AtmadhAme, te indra-rAjendra kadI na pAme. Neither the king of gods does possess, Nor the universal monarch does have an access To joy that is lasting, limitless and true; Both have attachments, which agonise anew.. , True joy, for ever, dwells in the mind. Of one whom no worldly attachments can bind, And of a saint who is devoted to His 'soul', which is beautiful, blissful and true',

Page #121
110 hRdayapradIpa artha je sukha rAga-dveSarahita tathA nitara AtmatattvanA vicAra viSe ja tatpara thayelA vItarAgI muninA cittane viSe sthiratAne pAme che; te sukha nizce rAga-dveSathI yukta evA indra ke cakravartIne hotuM nathI ema huM mAnuM chuM. --- bhAvArtha A saMsAramAM keTalAka prANIo moTI rAjaRddhi, sukha-saubhAgya, strI-putra, parivAra vagerenI prAptivALA indra ane cakravartI vagerene joIne tene parama sukhI mAne che ane tevuM sukha prApta karavA meLavavA pote icche che, paraMtu jJAnI kahe che ke he baMdhuo! emAM tamArI bhUla thAya che. je sukha AtmaniSTha evA munimahArAjane prApta thayela hoya che, tenA anaMtamA bhAganuM sukha paNa upara kahelA indracakravartyAdikane hotuM nathI. keTalIka vakhata to teone pUchavAthI paNa jaNAya che ke teo kharA sukhI nathI paNa duHkhI che. teo kahe paNa che ke bhAIo! tame uparathI amane bahu sukhI mAno cho paraMtu amane je ciMtA che, je upAdhi che, je du:kho che te badhAM jo tame jANo-samajo-anubhavo to tame amane sukhI kaho ja nahIM. amane uparanuM aneka prakAranuM sukha che, ame gADI-ghoDAmAM besIne pharIe chIe, aneka suMdarIonI vacce ghUmIe chIe; paraMtu amane atyaMtara sukha - nizcitapaNuM, zAMti alpa paNa nathI. AvA kathanathI ane jJAnIonA tathA prakAranA anubhavathI upara jaNAvI che te hakIkata akSarazaH satya che. kharuM sukha vItarAgI ane AtmaniSTha evA mahAtmAone ja hoya che temane ja hoI zake che. anyatra tevA sukhanA biMduno paNa saMbhava nathI. Explanation All celestial and earthly pleasures are absolutely insignificant as compared to the happiness of a holy being engrossed in his own - - k - -

Page #122
111 eclls-38 'self'. Neither Lord Indra, the king of gods, nor any of the great universal monarchs are able to obtain even a drop of the eternal ecstasy that overflows from the heart of an unattached ascetic. By virtue of an ascetic's non-attachment, ultimate bliss comes to rest in his heart. The joys of kinghood as well as godhood are, on the other hand, very transient since the attachment to their sources generates a subconscious fear of their loss.

Page #123
che je AtmavicAra karavA thobhatA nathI, tene te svAthyasukha maLatuM nathI - loka-35 yathA yathA phAryazatAvuDhyuM. vai, kutrApi no vizramatIha cittam / tathA tathA tema 3rApaM, hRdi sthitaM sAravicArahInaiH / / ghaNAM badhAM kArya taNA vicAre, jaMpe jarI nA nija citta jyAre; vicArazuddhi nava hoya tyAre, tattvopalabdhi nahi zakya tyAre. Distracted and drawn in hundred directions, Restlessly involved in hundreds of actions, Driven by passions and devoid of peace, A man with a mind which is never at ease, Loses the wisdom he may have once had To discern the good from that which is bad. To a thoughtless being, ever unstable, The truth in his heart turns unattainable.

Page #124
zloka-35 113 artha A saMsAramAM nizce jema jema seMkaDo kAryo vaDe vyAkuLa thayeluM A citta koI paNa ThekANe vizrAma~ne pAmatuM nathI, tema tema sAra tattvanA vicArarahita prANIone hRdayamAM rahelA evA paNa A AtmatattvanI prApti durlabha thAya che. - A prANIne A saMsAramAM kartavya tarIke aneka bhAvArtha kAryo upasthita thAya che, paraMtu te sarva karI zakAtAM nathI; citta eka tethI A paraMtu evI rIte aneka kAryamAM vyagna rahevAthI tenuM paNa kAryamAM barAbara ekAgra thaI zakatuM nathI. kAvyamAM evI zikSA ApavAmAM Ave che ke he bhavya prANI! jo tAre koI paNa kArya barAbara karavuM hoya to prathama sArAsAra kAryano vicAra kara ane pachI temAM je kArya sArabhUta jaNAya te kArya karavAno prayatna kara, kema ke mAtra ekAda kArya ja jo kartavyapaNe nakkI thaze ane temAM ja pUrato prayatna ka2vAmAM Avaze to te kArya barAbara thaze ane cittane paNa vizrAMti maLaze. jeo tamAma kAryamAM macyA rahe che teo eka paNa kArya yathAsthita karI zakatA nathI temaja temane sArAsAranI vaheMcaNI karatAM AvaDatI nathI ema siddha thAya che. kharA tattvanI prApti paNa temane thaI zakatI nathI, kema ke jenI tattvo jANavAnI ke meLavavAnI icchA hoya che, te prathama tattvAtattvanI gaveSaNA kare che ane atattvane tajI daI tattva meLavavAno ja prayatna kare che. A pramANe thavAthI kharA sArabhUta kAryane te yathArtha karI zake che ane temAM tenuM citta vizrAMti pAme che. Atmahita paNa tyAre ja thaI zake che. A jagatamAM ghaNA udyogaparAyaNa manuSyo aneka kAryamAM mAthuM mAratAM dRSTigocara thAya che, paraMtu teo eka paNa kArya pUrNa karI zakatA nathI. jeo upasthita thatAM sarva kAryamAMthI kharI jarUranAM agatyanAM vizeSa lAbhakArI sva-parahitakArI - = - - -

Page #125
114 hRdayapradIpa AtmAne zAMti ApanArA kAryane zodhI temAM ja potAnI zaktino pUrepUro upayoga kare che, teo ja kharI vizrAMti ane Atmahita meLave che ane teo ja kArya parIkSAmAM paNa pravINa gaNAya che. Explanation - This verse cautions a self-seeker against intense involvement with worldly activities and the resultant spiritual thoughtlessness. Various worldly affairs pull a man in many different directions. Constant distraction leads to restlessness and he loses control over his passions. Once self-control is lost, both wisdom and peace-of mind leave him. He forgets the true nature of his own 'self' and is exposed to eternal wandering in a mundane existence.

Page #126
have graMthakAra potAne te prazamasukhanI prApti thayelI jANIne cittasamAdhi dvArA mokSaprAptino upadeza karatAM A hRdayapradIpa kAvyano upasaMhAra kare che - loka-36 zamasukharasalezAd dveSyatAM saMprayAtA, vividhaviSayabhogAtyantavAJchAvizeSAH / / paramasukhamidaM yad bhujyate'ntaHsamAdhau , manasi sati tadA te ziSyate kiM vadAnyat / / prazama sukha taNo jo meLavyo svAda sAro, vividha viSaya kero saMga lAge akAze; parama sukha samAdhi hoya jo Ama jAmI, tava hRdaya mahIM to, zI rahe bola khAmI? On tasting the pleasures of pacification, Of sensual cravings and intense passion, Even in its most microscopic part, Utter distaste for them fills the heart. When you experience the ultimate bliss Of 'self-absorption' and eternal peace, O being! Do tell me, what does remain That you may desire to try and obtain?

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116 hRdayapradIpa artha - prazama vaDe utpanna thayelA sukharasanA lezathI vividha prakAranA viSayabhoga saMbaMdhI tArI vizeSa prakAranI atyaMta vAMchAo jo arucipaNAne pAmelI che (to te bahu ThIka thayuM che). have jo aMta:samAdhine viSe mana rahyuM chate AtmatattvanuM sukha tArA vaDe bhogavAtuM hoya to to tAre bIjuM zuM bAkI rahyuM che te tuM kahe. bhAvArtha - A jagatamAM Atmahita Icchaka manuSyane prApta karavAnI vastu be ja che - upazamasukha ane aMtaHkaraNanI samAdhi. e benI aMdara kArya-kAraNabhAva paNa rahelo che, kAraNa ke upazamasukhathI aMtaHkaraNanI samAdhi prApta thAya che. A AkhA kAvyamAM je hitazikSA ApI che, te A be vastunI prApti mATe ja ApavAmAM AvI che. hRdayanI aMdara rahela ajJAnAMdhakArane dUra karI temAM jJAnapradIpa pragaTa karavAno ja A kAvyakArano prayatna che ane tethI ja A kAvyanuM nAma hRdayapradIpa' rAkheluM che; ane tenI aMdara 36 kAvya hovAthI tene "patrizikA' zabda joDavAmAM Avyo che. je prANIne upazamasukhano leza paNa prApta thAya che tene pachI sAMsArika viSayajanya sukha upara abhAva-aprIti-aruci utpanna thAya che ane tene vizeSa vizeSa meLavavAnI vAMcchA to sarvathA nAza ja pAmI jAya che. A pramANe thavAthI tene aMtaHkaraNanI samAdhinI krame krame prApti thatI jAya che. A jagatamAM manuSyapaNuM pAmIne kharuM zIkhavAnuM e ja che. je prANI eTaluM zIkhyo ane tenuM anukaraNa karyuM - tadyogya prayatna karyo te prANI avazya Atmahita ke je parama kaSTa sAdhya thaI zake tevuM che tene sAdhe che ane AghazlokamAM kahyA pramANe tenA hRdayamAM kharekharo viveka pragaTe che, je viveka tene anukrame paramAnaMda sukha prApta karI ApavAnA jAmInarUpa che. A kAvya paNa jo

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zloka-36 117 akSarazaH vAMcavAmAM Ave - teno artha vicAravAmAM Ave ane manana karavAmAM Ave to paramAnaMda prApta karI Ape tema che. kharekharo hRdayamAM pradIpa pragaTyo tyAre ja kahevAya ke temAM kevaLajJAna utpanna thAya. A kAvyakArano sarva prayatna tene mATe ja che ane ame paNa tenA arthanuM vivecana karavAno je prayatna sevyo che te te hetu mATe ja sevelo che. je bhavya jIvo teno yogya upayoga karaze te Atmahita prApta karaze ane amAro prayatna paNa saphaLa thaze. tathAstu. Explanation This concluding verse clearly proclaims the superiority of inner joy and peace over all worldly pleasures and possessions. = True and everlasting ecstasy can be experienced only when one is completely absorbed in the 'self'. The greatest pitfalls on the path of 'self-absorption' are : (1) sensual cravings and (2) intense passions. Once an aspirer learns to pacify them, he begins to experience endless bliss and peace. Thus, attainment of the 'self-absorbed' state is the ultimate aim of life. Once this goal is reached, everything else becomes quite insignificant.

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hRdayapradIpa (vasantatilakA) zabdAdipaJcaviSayeSu vicetaneSu, yo'ntargato hRdi vivekakalAM vyanakti / yasmAd bhavAntaragatAnyapi ceSTitAni, prAdurbhavantyanubhavaM tamimaM bhajethAH // 1 / / (indravajrA) jAnanti kecinna tu kartumIzAH, kartuM kSamA ye na ca te vidanti / jAnanti tattvaM prabhavanti kartuM, --te. ke'pi loke viralA bhavanti / / 2 / / (rathoddhatA) samyagviraktirnanu yasya citte, samyaggururyasya ca tattvavettA / sadA'nubhUtyA dRDhanizcayo ya. stasyaiva siddhirna hi cAparasya / / 3 / / vigrahaM kRminikAyasaMkulaM, duHkhadaM hRdi vivecayanti ye / guptibaddhamiva cetanaM hi te, mocayanti tanuyantrayantritam // 4 / / (indravajrA) bhogArthametad bhavinAM zarIram , jJAnArthametat kila yoginAM vai / jAtA viSaM cedviSayA hi samyag , jJAnAttataH kiM kuNapasya puSTyA / / 5 / /

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119 hRdayapradIpa (upajAti) tvaGmAMsamedo'sthipurISamUtrapUrNe'nurAgaH kuNape kathaM te / / dRSTA ca vaktA ca vivekarUpa- . stvameva sAkSAt kimu muhyasIttham // 6 / / dhanaM na keSAM nidhanaM gataM vai, daridriNaH ke dhanino na draSTAH / duHkhaikahetvatra dhane'titRSNAM, tyaktvA sukhI syAditi me vicAraH / / 7 / / (indravajrA) saMsAraduHkhAnna paro'sti rogaH, samyagvicArAt paramauSadhaM na / tadrogaduHkhasya vinAzanAya, sacchAstrato'yaM kriyate vicAraH / / 8 / / anityatAyA yadi cet pratItistattvasya niSThA ca . guruprasAdAt / sukhI hi sarvatra jane vane ca, no cedvane cAtha janeSu duHkhI / / 9 / / (upajAti) mohAndhakAre bhramatIha tAvat, saMsAraduHkhaizca kadarthyamAnaH / yAvadvivekArkamahodayena, yathAsthitaM pazyati nAtmarUpam // 10 / / artho hyanartho bahudhA mato'yaM, strINAM caritrANi zavopamAni / viSeNa tulyA viSayAzca teSAM , yeSAM hRdi svAtmalayAnubhUtiH // 11 / / "ta)

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1 20 hRdayapradIpa kAryaM ca kiM te paradoSadRSTyA , kAryaM ca kiM te paracintayA ca / vRthA kathaM khidyasi bAlabuddhe, kuru svakAryaM tyaja sarvamanyat ||12|| yasmin kRte karmaNi saukhyalezo, duHkhAnubandhasya * tathA'sti nAntaH / mano'bhitApo maraNaM hi yAvat, mUryo'pi kuryAt khalu tanna karma ||13|| yadarjitaM vai vayasA'khilena, dhyAnaM tapo jJAnamukhaM ca satyam / kSaNena sarvaM pradahatyaho tat, kAmo balI prApya chalaM yatInAm // 14 / / balAdasau. moharipurjanAnAM , jJAnaM vivekaM ca nirAkaroti / mohAbhibhUtaM hi jagadvinaSTaM, tattvAvabodhAdapayAti mohaH // 15 / / sarvatra sarvasya sadA pravRtti1:khasya nAzAya sukhasya hetoH / tathApi du:khaM na vinAzameti, sukhaM na kasyApi bhajet sthiratvam // 16 / / yat kRtrimaM vaiSayikAdisaukhyaM, bhraman bhave ko na labheta martyaH / sarveSu taccAdhamamadhyameSu , yadRzyate tatra kimadbhutaM ca // 17 / / kSudhAtRSAkAmavikAraroSahetuzca tadreSajavadvadanti /

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hRdayapradIpa 121 tadasvatantraM kSaNika prayAsakRt, yatIzvarA dUrataraM tyajanti ||18|| (upendravajrA) gRhItaliGgasya ca ceddhanAzA, gRhItaliGgo viSayAbhilASI / gRhItaliGgo rasalolupazced, viDambanaM nAsti tato'dhikaM hi // 19 / / (upajAti) ye lubdhacittA viSayArthabhoge, bahirvirAgA hRdi baddharAgAH / . te dAmbhikA veSadharAzca dhUrtA, manAMsi lokasya tu raJjayanti // 20|| mugdhazca loko'pi hi yatra mArge, nivezitastatra ratiM karoti --- dhUrtasya vAkyaiH parimohitAnAM, keSAM na cittaM bhramatIha loke ||21|| (indravajrA) ye niHspRhAstyaktasamastarAgAstattvaikaniSThA galitAbhimAnAH / saMtoSapoSaikavilinavAJchAste raJjayanti svamano na lokam // 22 / / (upajAti) tAvadvivAdI janaraakaJca , yAvanna caivAtmarase sukhajJaH / cintAmaNiM prApya varaM hi loke, jane jane kaH kathayan prayAti // 23 //

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122 hRdayapradIpa SaNNAM virodho'pi ca darzanAnAM, tathaiva teSAM zatazazca bhedAH / nAnApathe . sarvajanaH pravRttaH, ko lokamArAdhayituM samarthaH // 24 / / tadeva rAjyaM hi dhanaM tadeva, tapastadeveha kalA * ca saiva / svasthe bhavecchItalatA''zaye cet, no ced vRthA sarvamidaM hi manye // 25 / / (indravajrA) ruSTairjanaiH kiM yadi cittazAntistuSTairjanaiH kiM yadi cittatApaH / prINAti no naiva dunoti cAnyAn, svasthaH sadodAsaparo hi yogI // 26 / / (mandAkrAntA) ekaH pApAt patati narake yAti puNyAt svarekaH, puNyApuNyapracayavigamAt mokSamekaH prayAti / saGgAnnUnaM na bhavati sukhaM na . dvitIyena kArya, tasmAdeko vicarati, sadA''nandasaukhyena pUrNaH // 27 / / __(upajAti) trailokyametad bahubhirjitaM yai... manojaye te'pi 'yato na zaktAH / manojayasyAtra puro hi tasmAt, tRNaM trilokIvijayaM vadanti // 28|| manolayAnnAsti paro hi yogo, jJAnaM tu tattvArthavicAraNAcca / |

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hRdayapradIpa samAdhisaukhyAnna paraM ca 'saMsArasAraM saukhyaM, trayametadeva ||29|| yAH siddhayo'STAvapi durlabhA ye, rasAyanaM cAanadhAtuvAdAH I dhyAnAni mantrAzca samAdhiyogA zcitte prasanne viSavad bhavanti // 30 // (indravajrA ) vidanti tattvaM na yathAsthitaM vai, saMkalpacintAviSayAkulA ye 1 123 saMsAraduHkhaizca kadarthitAnAM, svapne'pi teSAM na samAdhisaukhyam ||31|| (vasantatilakA) zloko varaM paramatattvapathaprakAzI, na granthakoTipaThanaM janaraJjanAya | saMjIvanIti varamauSadhamekameva, vyartha zramaprajanano na tu mUlabhAraH ||32|| (upajAti) viSayAdibhoge, tAvatsukhecchA yAvanmanaHsvAsthyasukhaM na vetti / labdhe manaHsvAsthyasukhaikaleze, trailokyarAjye'pi na tasya vAJchA / / 33 / / 9 na devarAjasya na cakravartinarAgayutasya manye / muneH sadA''tma stadvai sukhaM yadvItarAgasya niSThasya citte sthiratAM prayAti ||34||

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124 hradayapradIpa yathA yathA kAryazatAkulaM vai, kutrApi no no vizramatIha cittam / tattvamidaM durApaM, sthitaM sAravicArahInaiH ||35|| tathA tathA hRdi (mAlinI) zamasukharasalezAd dveSyatAM saMprayAtA, vividhaviSayabhogAtyantavAJchAvizeSAH paramasukhamidaM yad bhujyate'ntaH samAdhau, manasi sati tadA te ziSyate kiM vadAnyat // 36 // ***

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hradayapradIpa (munizrI bhuvanacaMdrajI) zabdAdi pAMca viSayo thakI sAva nokhuM, caitanya tattva jhaLake hRdayastha cokhkhuM; ne je prakAzita kare gata janma ceSTA, te tattvanA anubhave dharajo suniSThA. 1 jANe kharA ko'ka, na kAryakArI, ko' zakti dhAre, nava jANakArI; jJAne tathA AcaraNeya pUrA, evA jaDe mAnava ko'ka zUrA. 2 sAcI viraktihRdaye dhare ne tattvavettA gurune bhaje svAnubhave nizcaya je kare ene ja siddhi niyamA vare che. 3 deha to kRmi samUhathI bharyo, duHkharUpa samaje vivekIo; dehanI nibiDa kedamAM paDIcetanA, kara vimukti tehanI. 4 che, che; che. ! saMsArInuM A tana bhoga kAje, tyAgI janonuM tana jJAna kAje; je bhogane kevaLa roga jANe, te kema cAhe jaDa khoLiyAne? 5 tvacA tathA hADa thakI banelA, lohI tathA mAMsa vaDe bharelA;

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1 26 hRdayapradIpa A dehamAM mugdha bane tuM zAthI? tuM mAtra draSTA, aLago badhAthI. 6 zrImaMta zuM nA kadI raMka thAtA? daridra zuM nA dhanavaMta thAtA? tRSNA kharuM kAraNa duHkha keruM, tene tajo saukhya maLe aneruM. 7 rogo badhAmAM bhava roga moTo, vicAra che auSadha, nhoya joTo; te roganI zAMti, samApti mATe, vicAravuM Aja suzAstra vATe. 8 anityatAnuM yadi hoya bhAna, -guru prasAde vaLI tattvajJAna; sarvatra tene maLaze ja zAMti, ghare, guphAmAM - nahi to azAMti. 9 mohAMdhakAre bhamato rahe che, saMsAra duHkhe raDato rahe che; vivekabhAnu yadi nA Uge che, svarUpa sAcuM nava sAMpaDe che. 10 saMpattine ApadarUpa jANe, zarIrane e zabarUpa mAne; bhogo jaNAtA bhayarUpa tene, AtmAnubhUti thaI hoya jene. 11 doSo parAyA nIrakhe tuM zAne? citA parAI karato tuM zAne? bhoLo na thA, kheda vRthA tajI de, choDI badhuM zreya svanuM karI le. 12

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1 27 hRdayapradIpa je kAryamAMhI sukha alpa thAtuM, ne bhAvi kALe bahu duHkha thAtuM; saMtApa ne saMbhava mRtyuno jyAM, mUrkhAya e kArya kadI kare nA. 13 . mahA prayatna guNa meLavelA, jJAnAdithI jIvana keLavelAM; jo cittamAM kAma kadI bhaLe che, to saguNo sau kSaNamAM maLe che. 14 A moha zatru janane satAve, viveka ne bhAna badhuM bhulAve; che duHkhanuM kAraNa A ja moha, tattvAvabodhe banazo amoha. 15 duHkho nivArI sukha pAmavAno, haMmezano udyama che badhAno; duHkho na toye TaLatAM jarIe, sukhoya nA sthira rahe kadIe. 16 parigraho ne viSayo thakI je, kRtrima ne svalpa sukho maLe che; te to maLe che jagamAM badhAne, temAM are! tuM harakhAya zAne? 17 sudhA, tRSA, kAmavikAra, krodha, eno thato bhoga thakI nirodha; hA, kiMtu e to kSaNamAtra cAle, e pAtaMtrya munio na mahAle. 18 tyAgI chatAM che dhananI ja AzA, tyAgI chatAM ho viSayAbhilASA;

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128 hadayapradIpa tyAgI chatAM svAda tyajI zake nA, ethI vadhu anya viDaMbanA kyAM? 19 che aMtare bhoga taNA ja rAgI, bahArathI veSa dhare virAgI; e dAMbhiko DhoMga ghaNA race che, saunuM manoraMjana e kare che. 20 bhoLA jano to jhaTa bhoLavAtA, jyAM dorI jAo, jhaTa doravAtA; dhUrto taNI jALamahIM phasAI, zANAya jAtAM nahi zuM mUMjhAI? 21 je niHspRhI ne vaLI tattvalIna, vairAgyaraMgI vaLI garvahIna; saMtoSathI tRpta svayaM rahe che, te lokanuM raMjana nA kare che. 22 rAkhe apekSA bahu loka kerI, hoMze vagADe matavAdabherI; eNe na cAkhyo rasa AtmabhAve, cAkhI zake te basa, mauna thAva. 23 SaDU darzano ApasamAM bhaLe nA, ne seMkaDo bheda-prabheda tenA; sadA rahe lokaruci vibhina, zI rIte thAye sahuye prasanna? 24 e rAjaRddhi vaLI e samRddhi, e sAdhanA, e baLa, e ja buddhijo cittamAM zItaLatA rahe che, ne anyathA sarva vRthA Thare che. 25

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1 29 hadayapradIpa jo citta zAMti, apamAnathI zuM? jo che azAMti, bahumAnathI zuM? nA rIjhave, nA vaLI khIjave che, yogI sadA svasthapaNe rahe che. ra6 puNya svarge, naraka gatimAM pApathI ekalo jaAtmA jAto, ubhaya TaLatAM mokSamAM ekalo ja; bIjA saMge sukha nava kadI, anyanuM kAma nA keM, tethI jJAnI sahaja vicare mojathI ekalo thai. 27 samartha je ho jaga jItavAne, azakta che te mana jItavAne; sAco vijetA manano vijetA, nIcA Thare tyAM jaganA vijetA. 28 yogo mahIM zreSTha mananirodha, - jJAna mahIM uttama tattvabodha;--- saMtoSa jevuM sukha hoya anya, saMsAramAM sAra traNe ananya. 29 gaNAya je durlabha aSTa siddhi, rasAyano, aMjana, svarNa siddhi; samAdhio, maMtra, aneka dhyAnaazAMta citte vizvanI samAna. 30 saMkalpa-ciMtA-viSayo mahIM je, DULyA rahe tattva na jANaze te; saMsAra kaSTa bahu te ribAtA, svapnaya pAme na samAdhi zAtA. 31 paryApta che pathapradarzaka eka zloka, graMtho asaMkhya janaraMjana hetu phoka;

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130 hRdayapradIpa saMjIvanI yadi maLe savi rogahArI, lAge tadA vividha osaDa bhArakArI. 32 jeNe na mAyuM sukha AMtarika, tene game che sukha paugalika; mANe majA citta prasannatAnI, tene spRhA nA rahetI kazAnI. 33 che AtmalakSI vaLI rAgamukta, sadA rahe nirmaLa bodhi yukta; mANe muni je sukha AtmadhAme, te Indra-rAjendra kadI na pAme. 34 ghaNAM badhAM kArya taNA vicAre, 'jaMpe jarI nA nija citta jyAre; vicArazuddhi nava hoya tyAre, tattvopalabdhi nahi zakya tyAre. 35 prazama sukha taNo jo meLavyo svAda sAro, vividha viSaya kero saMga lAge akAro; parama sukha samAdhi hoya jo Ama jAmI, tava hRdaya mahIM to, zI rahe bola khAmI? 36

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HRIDAYPRADEEP (Ms. Nileshwari Kothari) Endeavour, endeavour, endeavour, O man!" To seek sincerely and thereby obtain, That 'self-experience' which unfolds in a heart The wisdom to set sound and all senses apart, As non-living objects, distinct from knowledge, (Like a chariotear from his carriage) That wisdom, which reveals to the eyes of the soul The deeds of earlier births and all. A few among men do have the privilege To possess the right spiritual knowledge, Yet they happen to remain for ever Incapable to act in a righteous manner; And few others, who are capable of action Are deprived of the right knowledge and vision; Rarest of rare are indeed those who Are right in their knowledge and conduct too. 2 He, and he all alone, whose mind Has truly cast all attachments behind, Who has for a guide a verily true guru, (A knower of that which is really true), Whose iron resolve rests on experience Of that which is truly his own essence, Yes, he alone ultimately attains Realization' and freedom from mundane existence. 3

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132 hRdayapradIpa The soul is once and for all set free From its physical frame - the body, Alike a captive from a prison-hole, By him who knows in his heart and soul That the body is only a gathering of worms, (Speaking of it, in absolute terms) It causes one, over and over again Nothing but untold suffering and pain. The physical body is to worldly beings, A means of quenching sensual cravings, But unto the seekers of spiritual union, It is a tool of knowledge acquisition. What purpose is served by nourishing the body, When once right knowledge indicates clearly That objects of sense are in fact poison, Which subject the soul to deadly delusion? 5 Composed of fat, flesh, bones and the skin, And with waste matter, filled from within, This body is a contemptible possession, How can it be an object of affection? When you are yourself 'the power-in-person', The power of preaching and of true perception. Why then, O soul! This infatuation, When you are the discerning 'wisdom-in-action'? 6 Don't wealthy beings too one day witness, Destruction of all they were proud to possess?

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HRIDAYPRADEEP Aren't the poorest of poor seen to rise, To wealth that well-nigh touches the skies? Not wealth, but the thirst for wealth is really The cause of all the human misery. Shun this thirst, this excessive greed, And find yourself, from all miseries freed. 133 To be subjected to mundane existence, Is greatest of all grave worldly afflictions, There is no better, no surer cure Than 'right reflection': 'truthful' and 'pure'. Hence, for the purpose of complete destruction Of all the agony of this affliction, I here do suggest the right remedy, As spelt by the scriptures, true and holy. One who upholds in his conviction, The transient nature of all creation, And has with his guru's gracious blessings Firm faith in the intrinsic 'truth' of all things. Wherever he lives, he lives happily, In the midst of men or in woodlands lonely, But he who holds no faith or conviction Is followed everywhere by inner agitation. Lost in the darkness of self-delusion, Tortured by ignorance and infatuation, Seeking an escape from worldly agony, Man wanders, and wanders all over; aimlessly, Until the sun of discerning vision Rises and shines on his inner horizon 7 8 9

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134 hRdayapradIpa And until he sees in its glorious brilliance His own true nature, his spiritual essence. That wealth is an evil to a holy soul, Which is to many, an essential life-goal; A woman's gestures of love and loyalty Are like those of a corpse lifeless and filthy; All worldly objects of sense satiation Are just as venomous as deadly poison, To him who has had the divine experience Of dissolving himself in his soul-substance. What is the need to focus attention On others wrongs, without any reason? How can others be your responsibility? How can their deeds cause you anxiety? What anyone else does is none of your business, Why this disgust then, why this distress? O childlike being! Shun everything else And fulfil your duty to your own 'self'. What good is that deed, that activity Which generates only a grain of gaiety, And causes a bond unbreakable and endless, Instead, with worldly unhappiness, And subjects a being to agony of mind To go through a gruelling and gradual grind; Tell me, which fool, which mindless being, Spends all his life in such a doing. - Such finer fruits which ascetics desire And after an entire lifetime acquire; - 10 11 12 13

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HRIDAYPRADEEP 934 'Self-meditation', as also 'penance', 'Knowledge and attainment of 'real essence' Are all burnt to ashes instantaneously, Collectively, completely and very cunningly, By 'Kama', the God of sensual longing, Oft cleverly disguised as a beautiful earthling. 14 Delusion - man's most mighty enemy, With all of its force and all its fury, Destroys his knowledge, all his inner light', His power to seperate the 'wrong' from the 'right'. Having been overcome by such a delusion, The world turns blind to self-destruction, But one's delusion disappears suddenly On knowledge of the essential reality. Always, everywhere, all activity, And all endeavour of humanity, Is for destruction of worldly distress, And for the purpose of gaining happiness. Yet, it is seen that there is no end, To unhappiness found around every bend, No one, anywhere, is ever able To obtain happiness lasting and stable. 16 Going through cycles of mundane existence, Which mortal does never come to experience Sensual, worldly pleasures - unreal, Unlasting, unnatural and incidental. All beings - whatever their spiritual stature, The lowest of lowly and the mediocre, 15

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136 hRdayapradIpa Are seen to be enjoying worldly happiness, What wonder is it then, if you too possess? 17 Root causes for instincts of hunger and thirst, And passions like anger and instinct for lust, Such worldly objects that always do allure, And fan inner fires, are deemed as a cure By beings blindfolded and bound by ignorance; But supreme sages shun them from a distance, Knowing that they are contingent, transient, And are on human endeavour dependant. 18 A hermit who holds in his heart hidingly A hope for riches, which are worldly, unholy, .. A man in the mask of a mendicant who Desires sensual pleasures all through, One who possesses all symbols of sainthood, But favours the flavours of forbidden food Is indeed the picture of great irony, His monkhood is world's most mindless mockery. 19 He who ceaselessly and subconsciously, Longs for all kinds of sensual revelry, And outwardly unties all worldly strings And yet to innermost craving who clings. He, who is in fact 'hypocrisy-in-person', A cheat in the garb of holy human, Is in essence just a world-entertainer, And neither a 'seeker' of self nor 'attainer'. 20

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HRIDAYPRADEEP 137 Simple beings, enchanted, misguided, Become mentally, thoroughly lop-sided, And follow with greatest delight and devotion, The so-called pathway to 'realization'; For, who falls not prey to fatal attraction Of a sorcerer's most splendid oration? And once thus deluded, who is capable, To remain inwardly unshaken and stable? True holy beings, devoid of desire, Having discarded the 'attachment quagmire' To 'truth' are devoted wholly and solely, Have dissolved all pride and pomposity, Whose all in one wish is only nourishment Of the sacred spirit of 'self-contentment'; Such beings seek genuine joy of the 'self' Instead of pleasing one and all else. 21 All the six systems of philosophy Are found to be mutually contradictory, There are a hundred sub-streams to each one, Each flowing in quite a different direction; 22 One is involved in debate and discussion, And pleasing people is his prime concern, Until he discovers the spiritual bliss, That is absolutely and naturally his; For, who in this world, on discovering The jewel that is 'all-wish-fulfilling', Goes on around the entire universe Foolishly proclaiming his fortune to others? 23

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24 25 138 hRdayapradIpa Folks are thus seen to be following always, Several religious and righteous ways, When such chaos is widely prevalent, How can one win universal assent? His kingdom is kingdom in reality, His wealth is a symbol of true prosperity, His penance as penance is valid and true His arts and his skills are successful too Whose mind is at peace on their possession And perpetual calm crowns his intention Without this peace, this tranquillity, What holds any value or validity? What difference it makes if the world is unkind To him, who has peace for ever in his mind? Can pleasure and praise of all kith and kin Please him, who is always burning from within? Yogis, the seekers of the ultimate union, Serene and aloof of the world's opinion, Nurture for none, any worldly affection, And neither do hurtle harm on anyone. One goes to hell or to heaven alone, Depending on sinful or sacred seeds sown, And having dissolved all deposits of deeds To realm of freedom, all alone he proceeds, No joy can be found in worldly togetherness, No being can grant the other happiness; A holy being who understands this, Celebrates in solitude his eternal bliss. 26

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HRIDAYPRADEEP 139 Many a men, courageous and mighty, Who gained over all the three worlds a victory, Proved ultimately, absolutely unable To conquer their own minds - feeble, unstable; Thus conquest of the earth, heaven and hell, When compared to victory over one's 'self', Is petty and inconsequential, alas! Like the conquest of a blade of grass. 28 No 'meditation' is ever, more refined Than complete 'immersion and merger' of mind; No 'knowledge' can ever be deemed superior To constant reflection on "truth' and its nature. No worldly joy can stand comparison To joy that is obtained on 'self-absorption'; These three are the sap, the sublime essence, Of all material and mundane existence. The 29 All eight enormous spiritual powers, Rarely attainable in this universe, Medicine enhancing life-longevity, Magical ointments and metallurgy, ... All contemplation and all incantations, Self-absorption and meditative exertions, Seem like poison, undersirable and deadly, Once one's mind is filled with ecstasy. 30 Ignorant of the true, inherent essence Of all substances found in existence, Driven by anxiety and by wrong notions, By sensual cravings and agitations,

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31 980 hRdayapradIpa Unhappy, unhopeful and helpless humans Suffering miseries of mundane existence, Cannot in even their dreams, envision The ultimate bliss of self-absorption. A singular verse, which on recitation, Illumines the path of 'self-realization', Is better than billions of so-called scriptures, Read for the pleasure of ignorant creatures. The acquistion of the Sanjivani', Which restores in beings their life energy, Is better than accumulation of roots, Which yield frustration and fatigue as fruits. 32 One has desire to obtain happiness By pandering his senses, only unless He is unaware of the eternal ecstasy, Derived from mental tranquillity. But once he acquires even a bit Of joy that flows from a stable spirit, He neither has lust nor even the longing To rule all the three worlds for ever as a king. 33 Neither the king of gods does possess, Nor the universal monarch does have an access To joy that is lasting, limitless and true; Both have attachments, which agonise anew. True joy, for ever, dwells in the mind Of one whom no worldly attachments can bind,

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HRIDAYPRADEEP 141 And of a saint who is devoted to : His 'soul', which is beautiful, blissful and true'. 34 Distracted and drawn in hundred directions, Restlessly involved in hundreds of actions, Driven by passions and devoid of peace, A man with a mind which is never at ease, Loses the wisdom he may have once had To discern the good from that which is bad. To a thoughtless being, ever unstable, The truth' in his heart turns unattainable. 35 On tasting the pleasures of pacification, Of sensual cravings and intense passion, Even in its most microscopic part, Utter distaste for them fills the heart. When you experience the ultimate bliss Of 'self-absorption' and eternal peace, O being! Do tell me, what does remain That you may desire to try and obtain? 36

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