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इष्टोपदेश
Now, because the self is seated inwards and the objects of the senses which attract and enthral the mind lie outwards the withdrawal of the mind from the outside, that is to say the controlling of the lustful cravings of the lower nature, is an absolute necessity for the realisation of the glory appertaining to Life. For one cannot serve two masters at one time. The Self and the world are antagonistic in nature. The dominance of the latter means the mancipation and distress of the former. Hence, the wise banish the world completely from their thoughts and attend with one-pointed mind to the glorious Divinity of the Self, seated inside.
अज्ञानोपास्तिरज्ञानम्, ज्ञानम् ज्ञानिसमाश्रयः ।
ददाति यत्तु यस्यास्ति सुप्रसिद्ध मिदम् वचः ॥२३॥ Devotion to ignorance bestows ignorance, and devotion to Gnana (selfknowledge) bestows Knowledge : for it is well established that a thing can grant only that of which it is possessed !
Note: False beliefs and wrong convictions can never lead to true knowledge; for you cannot get what is not contained in the nature of a thing, e g., blood out of stones. But he who seeks knowledge is sure to be rewarded by enlightenment; for the law is that he who seeks shall find, he who asks shall get what he asks for and he who knocks shall be admitted into light, provided only the seeking, the asking and the knocking is sincere and persistent and in harmony with the nature of things,
परीषहाद्यविज्ञानादास्रवस्य निरोधिनी ।
जायतेऽध्यात्मयोगेन, कर्मणामाशु निर्जरा ॥२४॥ By bearing with equanimity, by the power of the soulforce, the trials and hardships consequent on world-renunciation, is accomplished speedily the destruction of karmas and the stoppage of further inflow thereof !
Note:-There are two aspects of the karmic force the dravya and the bhava karmas. Dravya karmas simply mean matter which flows into the soul with every thought and word and deed. Bhava karmas are inner mental states, that is to say feelings, cravings and the like which are the causes that lead to the inflow of matter towards the soul. The bondage of the soul consists in the state of embodiment which signifies association with matter. The ascetic aspires to separate his soul completely from th rial impurities that defile and hold it in bondage. The inflow of matter is termed asrava, and takes place only because of a certain kind of magnetic attraction which the soul develops under the influence of desire. It ceases when the soul becomes desireless completely. The matter existing in combination with the soul also then begins to dissolve and soon becomes
separated from it. This is termed nirjara, in the course of which many Jain Education International For Private & Personal Use Only
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