Ishtopadesha

SR No.: 001477
Original Sutra Author: Devnandi Maharaj
Author: Shitalprasad, Champat Rai Jain
Publisher: Paramshrut Prabhavak Mandal
Publication Year: 1986
Total Pages: 124
Language: Prakrit, Sanskrit, Marathi, Gujarati, Hindi
Classification: Book_Devnagari, Sermon, & Principle
File Size: 9 MB

Page 83

The Discourse Divine
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out being fatigued is not likely to experience trouble in going only a mile. Self-contemplation thus, is much superior to the mere observance of vows, though the latter are able to lead to heavens for the time being.
हृषीकजमनातङ्घ दीर्घकालोपलालितम्।।
नाके नाकौकसां सौख्यं, नाके नाकौकसामिव ॥५॥ The happiness that is enjoyed by the residents of heavens appertains to the senses, is free from disturbance I literally, disease 1, enjoyable for very very long periods of time, and is without a parallel outside the heavens !
Note:-The pleasures of a heavenly life are but sense-produced, though they are not to be found outside the heavenly region and are exceedingly delightful. The duration of the life, too, is incomparably longer in the heaven than on the earth, and it is therefore true that the heavenly pleasures are enjoyable for much longer periods than the pleasures of this world.
वासनामात्रमेवंतत्सुखं, दुःखं च देहिनाम् ।
तथा ह्य द्वेजयन्त्येते, भोगा रोगा इवापदि ॥६॥ The experiences of pleasures and pains of the samsari jivas (unemancipated souls) are purely imaginary; for this reason the sense-produced pleasures give rise, like disease, to uneasiness on the approach of trouble !
Note: If the pleasures and pains of the world were not the product of imagination they would be lasting, unchanging and eternal. But we see that what is the cause of pleasures today becomes a source of disturbance and pain as soon as trouble arises or calamity overtakes the enjoyer. Hence the acharya points out that sense-produced pleasures and pain are purely imaginary in their nature, notwithstanding that the infatuated humanity regard them as real and run after them. By the use of the word imaginary it is not to be taken that the acharya denies the reality of the experiences altogether; what he is aiming at in reality is only an emphasis on the nature of true happiness to be described later.
मोहेन संवृतं ज्ञानं, स्वभावं लभते न हि ।
मत्तः पुमान्पदार्थानां, यथा मदनकोद्रवैः ॥७॥ Deluded by infatuation the knowing being is unable to acquire adequate knowledge of the nature of things, in the same way as a person who has lost his wits in consequence of eating intoxicating food is unable to know them properly!
Note:Infatuations-likes and dislikes, etc.-deprive us of that purer form of mental serenity which is necessary for the acquisition of true knowledge. for, as is well known, lucidity of the intellectual faculty is clouded when the mind is strongly agitated by passions and desires and wrong convictions and beliefs.