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Räjgeetä
the worldly life. These two interpretations are in no way contradictory. One, who has compassion for all beings, would surely have compassion for the Self. Similarly one, who has true compassion for the Self, is bound to extend the same to others.
There is also a difference of terminology between the two stanzas. In place of specifying those four aspects as the state of Atmärthi (as in stanza 38), this stanza calls them the attributes of Jijnäsu, which means one who is intent to know the truth. For all practical purposes, however, Atmärthi and Jijnäsu convey the same sense; both of them are therefore termed here as truth seekers
Deve es
es Descence Doseeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeee
a Suriyad, all2 ZEE CASE al ya ledd, dd SCERİLEI.
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Te Jujuāsu Jiwne, Thay Sadgurubodh; To Päme Samakitne, Varte Antarshodh.
111091
If such a truth seeker gets instructions from a true Guru, he can acquire right perception and would turn introvert. (109)
Explanation & Discussion: Once a person qualifies to be a truth seeker, he can easily make out what Guru teaches. It should be noted that the worldly soul must have come across true Gurus during its infinite wandering: it might also have been in the assemblies of omniscient Lords. The teachings of Gurus and the sermons of Lords, however, did not help, because the soul did not have the necessary background (The characteristics mentioned in the preceding stanza); it did not have the receptivity to grasp the truth.
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