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Atmānuśāsana
आत्मानुशासन
Adoration (ārādahanā) of right faith (samyagdarśana) is the gentle remedy for those suffering from the disease of wrong-belief (mithyātva) and unable to discriminate between what is good and what is bad. (verse 16)
Delusion-fever results in severe lust (trsnā) due to the intake of adverse food, i.e., indulgence in sense-pleasures. To begin with, mild medicine is advised. (verse 17)
Whether you are happy or miserable, dharma should be your only pursuit. If you are happy, dharma will increase your happiness; if miserable, it will remove your misery. (verse 18)
All pleasures borne out of the sense-objects are the fruits of the trees (forbearance, modesty, etc.) in the garden of dharma.Dharma is the cause (hetu) of happiness (sukha), and the cause (hetu) never opposes its own effect (kārya). Therefore, never be indifferent to dharma. (verses 19-20)
Consume (enjoy) your riches while preserving the seed, i.e., dharma. The fruit that dharma provides is beyond what one can wish for and think. Get rid of demerit (pāpa), previously accumulated and fresh, and accumulate merit (punya). Out of delusion (moha), do not wipe out dharma while indulging in sense-pleasures. Dharma can be pursued through the mind (mana), the body (kāya) and the speech (vacana), and, in each case, by doing (krta), causing it done (kārita) and approval (anumodana). This world is safe only in presence of dharma. (verses 21-26)
There is no demerit (pāpa) in mere sensual enjoyment, but there is demerit in initiation (ārambha) of activities resulting in injury (himsā), etc., thereby destroying dharma that promotes non-injury (ahimsā). Evilpassions (vyasana), like hunting, are evidently abodes of misery; only the sinners indulge in these. It is a wonder that to the deluded and merciless sinner, even such wicked passions appear to be the sources of enjoyment. (verses 27-29)
Renounce (sinful) traits such as back-biting, dejection, deceitfulness, theft and falsehood for securing dharma (piety), wealth, renown and happiness, here and hereafter. Thereafter, acquire merit (punya). Ownfate (daiva) is the only protection, self-effort (puruşārtha) is futile. (verses 30-32)
(XXII)
