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Now starts the second part that describes the stages on the path of liberation. The first stage consists of being a truth seeker. This stanza specifies four characteristics for that purpose. Pacification or calming down of defiling instincts, aspiration for liberation, and disaffection towards the worldly life are the first three of them. It would be noticed that these three are the same as were given in stanza 38. This is mainly to emphasize the vital importance of these characteristics in spiritual pursuit. Moreover, this stanza is meant to set the first stage on the path of liberation. Since that path starts from the earnestness to learn the truth, the characteristics of truth seekers have to be specified as the requisites for the purpose.
The fourth characteristic is presented a little differently. Instead of compassion for all living beings as in stanza 38, this one specifies compassion within. This can be interpreted in two ways. One way is to interpret it as compassion lying within one's heart for all living beings. The other way is to interpret it as compassion for oneself which is more relevant here. It needs to be borne in mind that the worldly soul has been wandering on account of own faults.
If one thinks about the pain and distress that he might have suffered during the innumerable births that he has taken, it would cause him to shudder. It is said that the bones of all the embodiments of one soul would make a mountain higher than the Himalayas. Similarly the tears shed on the occasions of the departure of his relatives during different births would exceed the quantity of water in all the oceans. What a pitiable condition arising out of one's own fault! It is therefore necessary that one should take pity upon the self and decide to undertake what is required for averting the pain and distress of 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 are therefore termed here as truth seekers.
Te Jijnäsu Jivne, Thäy Sadgurubodh; To Päme Samakitne, Varte Antarshodh.
If such a truth seeker gets enlightenment from a true Guru, he can acquire right perception and would turn introvert. (109)
