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 95

The Discourse Divine
[lin यथा यथा समायाति, संवित्तौ तत्त्वमुत्तमम् ।
तथा तथा न रोचंते, विषयाः सुलभा अपि ॥३७॥ As greater and greater progress is made in the realization of the glorious Self, so is lessened, more and more, the liking for even those objects of pleasure which may be obtained with ease.
Note: This sloka describes the effect of the progress in self enjoyment. It is destructive of the cravings of the lower nature. The Self is blissful by nature; he who begins to enjoy the divine thrill of spiritual bliss certa
cannot thereafter hanker for worldly pleasure, the craving for which decreases as the enjoyment of true happiness increases.
यथा यथा न रोचंते विषयाः सुलभा अपि ।
तथा तथा समायाति संवित्तौ तत्त्वमुत्तमम् ॥३८॥ As even those objects of pleasure which are easily obtainable become increasingly intolerable, in the same measure does the glorious self come into one's enjoyment !
Note: The enjoyment of the natural inherent joy of life increases side by side with the sense of indifference for worldly pleasures. Thus the more there is of the enjoyment of the internal spiritual happiness, the less is the craving for the sense-produced pleasures; and, conversely, the greater the sense of indifference for worldly attractions and joys, the greater the enjoyment of the real bliss appertaining to Life
निशामयति निःशेषमिंद्रजालोपमं जगत् ।
स्पृहयत्यात्मलाभाय, गत्वान् यत्रानतप्यते ।।३९।। The seeker of the self regards the whole world as a product of illusion, and is moved by the desire to attain to self-realization. If he ever becomes entangled in anything else he repents of it!
Note:-Self-realization is possible only by completely turning the back on the temptations and snares of the world; hence, he who longs to attain to it must, regard the panorama of the world as transient, instable and fleeting, in other words, as the product of illusion. The wise man will thus never allow himself to be entangled in anything worldly. Born with all the weaknesses of the human nature, he is nevertheless subject to powerful cravings and impulsions, and may, under their influence, deviate from the proper path. The acharya says that the true characteristic of a wise man is that whenever he is entangled in any of the wordly pleasures, neglecting his proper dharma (duty), he will be repenting of his wrong action, even while doing it. For repentance implies confession which
is half the amends.