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Sub-Categories of ֟׬

 ß֓

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23.BHAKTI DISCUSSED.

 Q. Is it possible to get Moksa by Bhakti alone, without achievement of knowledge ?

A. Bhakti or devotion leads to knowledge, and know leadge leads to moksa. Illiteracy is no hindrance to devotion & knowledge, for knowledge is the very essence of soul. The significance of devothion lies in the fact that it purifies knowledge and the pure knowledge leads to Moksa. According to my belief, there is no attainment of Moksa, without the acquisition of perfect knowledge. It needs no stress to say, that perfect knowledge includes the knowledge of languages as well. Undoubtedly, literacy iks helpful in moksa, but it is not compulsory to be literate to acquire knowledge of self. 

24. Q. How far is it true that krishana and Rama are the avatars or incarnations of God ? if so, what does the idea of wvatara imply? Were they God themselves or a part of God ? Will moksa be atainable by worshipping them ?

A. 1. I believe that Rama and Krishna were great personages. Since they were souls, they were certainly God also, and if they have annihilated their bondages of karma, there can be no dispute in their having attained Moksa as well. But I cannot accept the theory of a living being as a part of God, because there are thousands of things which militate against this idea. In the first instance thereby the well-recognised differentition between our mundane state of bondage and our cherished goal of emancipation will be put to nought. Secondlu there by all the nescient tendencies of life e.g. anger, greed, deceit and conceit etc. Which are subdning the worldly beings will be equally attributable to God and if they are so attributed, God will be no longer remain God- the highest ideal of life. He will lose His Godhood and will become as one of the ordinary beings. Thirdly under this theory all world, ly beings will become as perfect as perfect as God, and they will stand no need of exerting themselves for procurement of any ends of life. Moreover, they will no longer be liable for any fruits of their actions. When in face of such flawa and fallacies the above idea isnot at all appealable then how such great personages as Rama and Krishna can be taken as parts of God ? Though there is no harm in accepting that both of these great personages were God in embrya, yer it is to be considered whether perfect glory of Godhood had bloomed in them or not.

2. The answer to your second part of question is very easy and you already know, that Moksa means the spiritual state of freedom from all kinds of attachment, aversoion and ignorance etc. So by whosesoever teachings this pure state offreedom be attainable, his worship ofcourse is most fruitful, because by devotion for him the devotee will necessarily contemplate upon the glorious and blissful state of the adored, will acquire faith in the similar ultimate state of himself and byu practice will mould himself in the same set of life as that of the worshipful. Thus it will be possible for the devotee to attain Moksa as a result of his devotion to the worshipful. Thus it will be possible for the devotee to attain Moksa as a result of his devotion to the worshipful. Except this no other forms of worship are adcisible for the attainment of Moksa. Other forms may prove helpful to atract him to the true path, but it is not a certainty.

 25. Q. Who are Brahma, Visnu and Mahes`a ?

A.   It is possible that these terms might be representatives of the three fundamental functions of the universe, viz: creation (Brahma), disruption (Mahes`a ) and maintenance (Visnu ): If so their personification as deities is well and good: or they might be allegorical names of some other trinity of aspects, such as the three aspects of the primeval Lord Vrasabha : first as Visnu-the great ruler who laid down foundation of state and society, secondly as Mahesa, the Mahayogi who destroyed the worlds of birth, death and old age: thirdly as Brahma, the omniscient sage, who gave the knowledge of great truths of the eternal drama of life. Taken in this way the idea becomes intelligible, but the accounts as given in the Puranas do not at all appeal to me. My interpretaion finds suport from this fact also that there are ,many great tryths which have been described in Puranas in allegorical forms for teaching by lesssons. We should also try to derive benefit from the lessons of this allegory without entering into controvesial matters abouat Brahma etc. To me this allegorical interpretation looks very nice.

26. THE PROBLEM OF AHINSA.

Q. If a snake come to bite us, what should we do ? Should we remain calm and silient and allow it to bite, or kill it outright to save ourselves ?

A. If I reply this question in the affirmative and say, let the snake bite, it would, ofcourse, become a great problem; but anyhow for those, who have realised the truth that body is a transient thing, it would not be at all reasonable to kill a creature which is attached to body. So my reply to this question is that those who are anxious for their spiritual good, should, when confronted with such situation offer their body to snake rather than take out its life. You may well ask, well,. What about those who care a little for spiritual good ? For such people my simple reply is that let them wander in wertched forms like hell etc. How can one like myself advise them to kill a snake ? It is the non-Aryan attitude of mind which teaches the killing of serpernts or other creatures. We should ever aspire to be free from such attitude even in dream. Such are my answers to your question in short and here I close myn letter. In the end I will advise you to closely study the book entitled Shatdarshan Samuchchaya and ponder over these answers a bit seriously. In case you need any thing further by letter, you may please just write to me. I shall tjen try to elucidate it. The best thin of course is that we should mest together and have a personal talk about these questions.

Ever engaged in solemn thinking on the ultimate nature of self-the greatest source of inspiration.

Samvat 1950. Raichandra.

Kanvar Vadi 6,Saturdy. Offers respects.

Such were the question & answers which were carried on between the two geniuses. Their value & importance is beyound question Originally they were written in Gujarati language and I think, it is the first occasion that they are rendered in English and are being reproduced here. I am glad to note that Bro.Jai Bhagwan Jain advocate of Panipat has very kindly revised the English Translation, for which I am thankful to him. I am sure, these questions and answers will prove most interesting and instructive to the raders. 

THE MESSAGE OF `ATMA-SIDDHI`. 

Thus the sunblime message of the `Atma-Siddhi` is simply inspiring. It exhorts the people to become enlightened and to exert for the fulffilment of the aim of life,which is perfection of Man. Man should become fully matured, make free and perfect his fellow beings, for, souls can be and perfect as those of Tirthankaras Rsabha and Mahavira, whom the Buddhist author, also, calls a true worshipable deity (Apta). The inner vision, the spiritual experience, the enthusiasm of benefilting humanity without any selfish motive of any kind, have been common to them. Love and service have been eves of these glorious Souls; Passionlessness, the preparation; and Self-realisation, their common goal. In the `Atma-Siddhi` Kavi Rajchandraji jas described the knowledge and means ofthis great achievement in an eleborate and scientific way. A perusal of it a wakens Right Belief, which ripens into Right Knowledge and still further into Right Conduct. This leads the Aspirer to its Goal-the self-realisation. Eventually he will become, also, one day a free and Perfect Man.

OUR GRATITUDE. 

In presenting this edition of the `Atma-Siddhi` we are highly grateful to Sri Seth Saubhagyachandra Kalidasji Sha of Dabka (Baroda), who have not only inspired us with his valuable suggestions to bring it out, but have helped us financially to publish it in its present form. Likewise we are thankful to Sri Brahmachari Govardhandasji & the President of Shrimad Rajchandra Ashrama Agas for tjeir kindness to allow us to use the poetical Englisj rendering of it. Shri Virendra Prasad Jain, B.A., Sahityaratna is responsible for its Hindi translation, for which, he, too deserves our thanks. Though the book is small, but it will certainly prove a guide and solace to many a forlorn wayfarer of the roough road of llife. With this hope, we are glad to place it into the hands of the readers.

Aliganj, (Etah) Kamta Prasad Jain,

U.P.India. Hony Director,

21st July 1957. The World Jain Mission.

 

ߴ֤ ֮֕֓ߟ

֟׬

SELF REALIZATION

  þֹ ִ֕ ׾֮, ִ : ӟ

ִ֕־ ֤ ִ, ֤ ־ӟ 1

 

֟þִֹ׾ֵ֖ ֯ ;ִ֮֮

֤֟ ׯ֟ ô ֤ ִ: 1

 

ו֮ þֹ ִ֗ ׾֮, ֵ : ή֮

׾֖֯-֤ ִ, ֤ ־֮ 1

 

As real self I never knew,

So suffered I eternal poin ;

I bow to Him my master true,

Who preached and broke eternal chain I

 

֟Դ֮ , ִ֖

׾ָ֓ ֣֟Ԯ, ܵ ꯵ 2

ִ֮֟ ֵ ִõ 㯟֟

s s µ֟ ï™֟ףԮ ׾ָ֓ 2

֟Դ֮ ֻ , ִ

֣֟ ׾ ֮֮-Ɵ, ܵ 2

 

In this degrading Age, who knows-

Salvation-way, mostly unknown ?

For seekers true, this Gospel shows,

Unhidden as their fingers own. 2

 

ε֛֕ և Ƶ, ִ֮

֮ ָ ֮, ֕ 3

ד֟ ε֛֕ ֟: ד֤ ֛֮֕ ֮:

֮֟ ִ ™s֟ ֮:3

ε ֛ , ִ֮

- ֮֟, ֕ 3

Some follow rites forgetting self,

Some learned fools believe freedom;

Misled are both, none knows the self,

Merciful state, I feel for them. 3

εִ ֓֟, ӟֳԤ Ӈ

ִ֮ ׮֟, ε֛֕ 4

εִ֌ ׾־׾ ָ:

ִ֮ ׮֮ßs ε֛֕ ֟: 4

ε ד , ָ Ӯ

֮- ׮ , ε֛֕ ߮ 4

 

The first are stuck in outward deeds,

With heart unturned, they save and serve;

But prohibit they knowledge-seeds;

Believing old as gold preserve. 4

 

Ӭ, ֮, ߴ

֟ ־ִ, ֮ 5

`׻֟ ֮- ß:` ן õ ִֻ

׸ Ʈ֯ s ֛֮֕ ֮: 5

Ӭ, ֮ , ֮

, ֮ ֮ 5

 

No bondage, freedom new or old,

The other preach, in words, the soul,

Attachment all in acts behold,

So word-wise they get not the goal. 5

 

ݵפ ֱ , ִ֖֮֟

ִ֖֮֮֟, ׯ֟ ׮֤֮ 6

ݵפ ֤s֮ ֵֵ֪֖֮֟

ß֓ ׾־ֵ֮֯֯ 6

ݵפ ֱ ֲ, ִ֟ ֮

ִ֟ ֮ , ׯ ׮֤֮ 6

 

Unattachment and all fruitful,

If you have knowledge of the soul;

Of self-knowledge they are the tool,

The real knowledge is the goal. 6

 

׾ָ דִ֢, ֵ ֮

׾ִָ, ׮ֳ֮֕ 7

õ ד֢ פ ֮־֮ ־

פ֌ ׮֕֟ ׾ôָ׮ 7

׾ָ ד֢ , ֮

Ι ׾ָ , ׮֕ ֮ 7

And if the heart contains no merits,

The real knowledge cannot shine;

If only satisfied with merits,

They prove the block to knowledge fine. 7

 

ݵ , ִ֕־

ָ֓, ֣֟ ֮ 8

֤ ֡ ֟ԟ ݵ ֤ ֡ ֟;

֟ ֣ ִֵ֓Դ֤֟ףԻִ 8

ݵ , ִ֗

џ ָ֓, ֣֟ 8

 

Whatever, Wherever is fit,

The seeker understands and acts;

Without this virtue, count unfit,

For seekership of real facts. 8

  

ָ֤֮, ׮֕֯

ִ ָ֣Ԯ, ׮֤֕֯ 9

: ֵ ֤: ֤֮ þƟ֯

֯֟ ָ ֟ ֮ߵ֤ ׮֕֟ ִ 9

֤ ָ , ׮֕-

־ ָ֣ , ׮֕ ֤ 9

 

Who serves true master`s feet, obeys,

Leaving aside his whims and views;

He knows the truth, what Master says,

Ascertains his own self abstruse. 9

 

֖֮֟, ִ֤׿ԟ, ׾ָ֓ ε

Ծ, ָ, ֤ ݵ 10

֖֮֟ ִ֮ ֤ ןֵ־֮

ίԾ֌ ֤˖֮ ֤ ֟ 10

֖֮֟, ִ֤Ե, ׾ָ֓ -ε

ί ָ , ֤ ݵ 10

 

Self knowledge, equal eye to lot,

Behaves as destined, speech unique;

Authentic in all schools of thought :

True Teacher`s qualities mustic. 10

 

Ο֤ ִ , ָ ו֮ֈָ

ֵ׾֮, ֟׾ָ֓ 11

Ο֤㻵 ָן֮

֤ ݤִָ֟֓ 11

Ο ֤ ִ , ָ ו֮ ָ

׾֮, ֟ ׾ָ֓ 11

 

Indirect Jina (Lord) cannot oblige,

As does the direct Teacher true:

Without this key, would not arise-

The thought of self or searching through 11

 

֤ , ִֵ֕ וֹ֮

ִ֕ ָ ? ִ֕ ו֮þֹ 12

׾֮ ֤֓ ֵ֟ ו֮֟֟

֮ ֳ s֮ ן: ִ ? 12

֤ ֤ ײ֮, ִ֗ ו֮

ִ֗ ײ֮ ? ִ֗ ו֮ 12

 

Without true Teacher`s exposition,

None can know the Lord as Lord;

In ignorance no onligation,

Such understanding makes him God. 12

 

֟פ ß֮֟, ׮ֹ á

Ο ֤- , ָ֬ ֡ 13

֡ Ο֟ ß ֤֤֟֯ߵ

֟֡ ָ á ֡֟פ׮ֹ 13

֟ פ ß֟ , á ׮ֹ ָ

Ο ֤ , ֡ ָ֬ 13

 

True scriptures soul and all edxpound,

To seekers fit, unerring guied;

Where direct teacher is not found,

`Ths next best for one`s safer side. 13

 

־ ֤ , Ʈ ֕

׮֟ ׾ָ֓, ֟ӟָ ֕ 14

ֹ֤s־ ꌟ ֤ ֤֟Ɵֵ ֟

׮֟ ׾ֵ֓ԟִ֮ß֌ -ָ֮֟ 14

֤ , ξƮ ֕

׮֟ ׾ָ֓ , ָ֮֟ ֕ 14

 

Or whatever true Teacher said,

For thinking deep, daily practise;

Forgetting sects, popular head,

Opposition of families. 14

 

߾ þ֔Ӥ , ִ ֿ

ִ ӟ , ܵ ו֮ ׮֤ 15

ߟ ߾: þ֮֟ ֮֯׌ִ

ִ֮֮: ӯ֯ ִוָ֮: 15

߾ þ֔Ӥ, ־ ׯֵֿ

ֵ ή֮ ֮, ו֮ ׮֤ 15

 

If one controls his self- conceit,

Gets surely as infinite souls-

The final state that is most fit,

So says innocent Jina in scrolls. 15

 

Ο ֤֣, þ֔Ӥ ֵ

ֵ ԣ, ֵ ִֵ 16

Ο֤֟ þ֮֟ ֟

ß ֵ֮֬: ֵ ׫ִ õ֟ 16

Ο ֤ , þ֔Ӥ þֳ־

ֵ: , ή ־ 16

 

One`s self-conceit is checked at once,

In direct ------ Teacher`s nearness;

To root it out use other means,

It grows two-fold, in general sense. 16

 

þ֔Ӥ , ֟ ֕, ֢ ֤

ִ ֵ, ָ Ο 17

֟Ԯ ֤ ֌ þִ֮֮֟֟:

֟ , ִ֌ִ㌟ Οָ֟ 17

þ֓Ӥ ֟ ֕, ָ ֤ ֓

ִ ֟ ָ Ο 17

 

If one has true Teacher`s guidance,

Putting aside one`s whims and views;

S e c t a r I a n ways, obstinateness,

`Tis termed true Faith, for direct cause. 17

 

֮פ ֡ , ׮֕֔Ӥ ֵָ

֟ ִָ֤, ε ֵ 18

þ֮֮֟ Ʈ֮ ִ֮פ֡־:

֤: ָ ֯ ֿß ֮֬: 18

֮פ ׸, ׮֕ Ӥ ֵָ

֟ ֤ ָ , λ ε ֵ 18

 

One cannot kill by self-conciet-

Foes pride and all, but seek refuge-

True Teacher`s easily defeat,

All mighty foes` extinction huge. 18

 

֤֤֣, ִ ֮

ã , ׾ֵ֮ ־֮ 19

֤֤֟ ; ֤֯ ִ֮֯׿ִִ

֩ãsׯ ßõ ־韵 ן : 19

ו֮ ֤ ֤ ֵ ֻ ֮

֤ ףן ã ָ ׾ֵ֮ ־֮ 19

 

Who knew full soul, attained Godhood,

By means of sermons such sublime;

Reveres his Teacher of true mood,

Not yet perfect for former crime. 19

 

׾ֵ֮֟, ܵ ߾ߟָ

Ԯ, ִ֕ ݵ 20

׾ֵ֮õ ֟: וָ֮ :

֮õ ׿֮֕ן ݵ־֮ 20

ִ ׾ֵ֮ , ܵ ו֮ ׾ָ֮

ִ֗ ݵ 20

 

Such system of Teverence so deep,

The Lord proclaimed in holy Book;

Profit thereof they only reap,

Few fortunates, who know the nooks. 20

 

֤ ׾ֵ֮֮, ֳ Ӈ

ִƮߵԣ, ־֕ 21

֪֤õ טֳֻ ֳ

ִƾֿ֮֕ ־ִ ֵ 21

׾ֵ֮ ֵ , ֯ ֳ

Ʈ , ־ ׸־ 21

 

If any untrue teacher takes,

Advantage of such reverence;

Goes down into the deep birth-lakes

Delusion great is dangerous. 21

 

߾ , ִ֕ ׾ָ֓

֣֟ ߾ , ׮֬Ը 22

פ ߾: õ֮֕֟ߴ ׾ִָ֓

֣֟ פ ߾: õ֮֕ߵ֤ ׾ָ֯ߟִ֟ 22

פ ߾ , ִ֗ ׾ָ֓

֟ף ߾ , ֙ ׮֬Ը 22

 

This fact, infact, can understand

The seekers if are on right way;

And if the blind faith they attend,

They adhere, theus, to other wrong way. 22

 

֣֟ Ʈ, ֵ ִ֟

֣֟Ի, ׮֯Ԗ 23

֣֟ : õ֮֮֟ ӳ־

õs ꌟ ֤׾־וԟִ 23

֣֟ , ״ֻ ִ֟ ֓

֣֟ ד֮ ֲ, ׮ԯ 23

 

Following blind faith the soul,

Can`t attain its true destination;

Here of that wrong believed soul,

Is being given impartial discription. 23

 

ʟ ֮ , ֮ ֟

־ ׮ִ֕Ԯ, ִ֟ 24

֮߮ ֟ ִֵָ֟֯

֮, ִ֟ ִ֬ ָ 24

Ƶ ָ ֮׾֮, ֟

Σ־ ׮֕ ִ ִ ָ ִ֟ 24

 

Some bigots follow false teachers,

Who outwardly renounced the world;

Or their hereditary preechers,

But soul-almless, believe their word. 24

 

ו֤֮Ưδ֮, ִ־ָפ ׬

Ԯ ִ֕ ו֮֮, ׮ֲ֕׬ 25

ו֮õ ׬ פ֮ ו֮־Ԯִ

֮, þߵֲ׬ ß֡s׳׮׾ֿ֟ 25

ו֮ δ , ִ־ָֿ ׬

Ԯ ו֮ꮦ , ׮֕ ׬ 25

 

Some confine their own word,

In pompous godly congregation;

Jin`s pictorial form and hight,

Orsuperhumanrevelation. 25

 

Ο ִ֤, ֟ ™ ׾ִ

֤ , ׮ִ֣֮֕ ܵ 26

Ο֤ Ԥ ™׾ִִ֟

s֤ ׮ִֵ֮֕ ܵ֟: 26

Ο ֤ , ֟ ™ ׾ִܵ

ן , ׮֕ ֣֮ ܵ 26

 

Even in presence of true Teachers,

The bigot takes the perverse side;

Confirms his former false preachers,

To mostly gratify his pride. 26

 

פ ן , ִ֕ ֮

֮ ׮ִ֕֟־֮ ׌ ׮֤֮ 27

פןֳ֒ ֮ߵִ֖֮֓֟

֮֟ ו֮־ ׌ִõ ִָ 27

פ ן , ִ֗ ֮

֮ ׮ִ֕֟־ , ׌ ׮֤֮ 27

 

Celestial abodes, universal lores,

He takes for inherent knowledge;

Sectarlan forms and creed adores,

Believing cause of final stage. 27

 

þֹ ע֮ Ο ׳ִ֮

ָ֣Ԯ, ֮ 28

֯ עִ֟׳ִ׮֟

ָ֣ ׾֮ ֣Դ֮֟: 28

׻ֵ þֹ ע , ָ Ο ׳ִ֮

ָ֣ , ֮ 28

 

Is pround of vows, ignorant all,

Of mental yearnings for world-fame;

He does not heed to inner call,

Thus loses chance, remains the same. 28

 

־ ׮ֵֵֿ֮ ֘ ֲ ӵ

֤˾־ָ, ָ֮֬Ɵ ֵ 29

: : ֲ֡ ֮ ׮ֵֿ ִֵ

֤˾־ָֻ㴯 ֓ꓓ ִ߮֟ 29

Σ־ ׮ֵֵֿ֮ , ֮ ֲ ή

֤ ־ָ ֮֬ Ɵ þֹ 29

 

Our talks of original state,

Of souls, refuses practical ways;

Lip-wisdom is not heaves`s gate,

Without true menas, he wastes his days. 29

 

֤֮ ִ , ֤֮֬ Ӈ

ִ , ־ִ 30

֮־ã : ֯ß֣ ִ֪֮֬

ß ָָ 30

֮ ֵ ֮֬-

ן ־ 30

 

He who follows one unduly,

Not expert in true soul-notion;

Neither practising it truly,

Is drowned in this vast world-ocean. 30

 

߾ ֣֟Դ, ׮ִ֮֕פ ֕

ִ ָ֣Ԯ, ֆ׬ߴӕ 31

֣֟ ߾ sׯ þߵִ֮פ

֮֯ ָ ִ֮֟׬׸י: 31

߾ ֣֟ ׮֕ ֮פ ֕

ֵ ָ֣ , ήֆ׬ָ ֕ 31

 

For one`s Prestige and selfishness,

If one lets his ideals go;

Consider that too foolishness,

The bigot he unfit also 31

 

ֵ ֿӟ֟, ӟ־ݵ

ָ ֬ã֟, ֣֟ ݵ 32

ִֵֿ ֮׾Ը׌ִ֟ ֣

ָ֟ ֬ã ֤ ݵ ֟ףԮ: 32

ֵ ֿ֮֟, ָ ݵ

֮֯ ֬ß֟, ֟ף ݵ 32

 

Controls no passions and the heart-

Contains no unattachment true.

No frankness and no open heart,

Unfortunate that bigot too. 32

 

֣֟Ԯ, ֣֟ ־ ֕

ƾ ֣֟Ԯ, ֟ ֕ 33

֟ףԻ ꌟ ֣֟ԟ־

֟ףԻ sss־ 33

֟ף , ֟-- Ɵ-

β Ɵ ֟ף , ֟ Σ - 33

 

The bigot`s badges thus described,

To give up bigotry for good;

Soul-seekers` virtues now prescribed,

Are for attaining supreme good. 33

 

֖֮֟ ׮֯, ֣֟ ֮

֮, ֣֟ ֮ 34

֖֮֟ ־ ֡ ֡

: ֮ ʮ ִ֟ףԴ֮ 34

֖֮֟ ׮֮֯, ֟

- ֮, ֣֟ 34

 

Sainthood is there where`s true self-knowledge,

Soul-seekers follow such true Teachers:

Not familu-priests or one who plays,

On worldly stage the part of preachers. 34

 

Ο ֤ ׯ֮, ָ ָ

֣, ֟ ָ֖֬ 35

Ο֤֯׾Ԯן ִָ

ס ֤ ֟ԟssָ֯ : 35

Ο ֤ ׯ , ֮ ָ ָ

߮ ִָ, ֟ ָ֖֬ 35

 

The company of the Teacher true,

Directly does the greatest good ;

Soul-seekers all accept this view,

Complete obedienbce understood. 35

 

ִֻ, ָ֣Ԯ ӣ

ָ֣Ԯ, ־ָ ִӟ 36

ס ֻ : õ֟ ָ֣ԯ֣ ִ

긵 ָ֣ ־ָ ִ֟: 36

ֵֻ , ָָ ӣ

ָ֣ , ־ָ ִӟ 36

 

The path of perfection is the same,

In all times past, present, future;

Its path practical worth the name,

Acceptable if helps soul-nature. 36

 

׾ָ֓ ӟָ, ֬ ֤

ִ ֣֟Ԯ, ߕ ֮ 37

ήָ ִֻꓵ ֵӟ ֤וִ

ֵԴ֣֟Դ ֤ ָ֯ ֮ 37

Ǥ , ֤

ִ ֣֟ , ή ֮ 37

 

Determines thus and tries to find,

The proximity of true Teachers;

No ideal else that eats the mind,

The soul alone for all soul-seekers. 37

 

ֵ֮ ֿӟ֟, ֡ ֆ׳ֻ

־ , ߤ, ֣֟׮־ 38

ֿ׮: ֵ ׮־ ֻ ׬ :

־ ֟ ֡ss֣ԟן: 38

ֿ֮֟ ֵ , ֡ ׳ֻ

־ ׾ָ -, ֣֟ ׮־ 38

 

See seekership in soul-compassion,

Suppression of all passoions four;

The hope of only liberation,

Dejection of such rebirth-tour. 38

 

, ߾

ִ ִ , ֙ ӟָ 39

֤ ־֤ ݵ ߾ ֳ

׌ִ ֯ן ־֓sßָ֮ 39

, ߾

ִ ֋ , ״֙ ήָ 39

 

Unless one reaches such a stare,

No compamu of teachers good;

Nor soul-suffering gets a gate,

Cannot attain the freedom road. 39

 

־ , ֤ ֵ

׾ָ֓, ֙ Τֵ 40

õ֤ߤ ֡ ֤֯׾

׫ָ: ֵss׾õ֟ ֤s: ִ 40

־ , ֤ ֵ

דӮ֮, ֙ ֵ֤ 40

 

While one comes up to such a state,

The sermon of the saint awakes-

The inner-thought, that is good fate,

Soul seeker`s sleep so deep it breaks. 40

 

֙ ߓָ, ֙ ׮֖֮֕

֮ ֵ և, ִ ֤ ׮־ 41

׫ָ ־ ֡ ֖ssִֿ֮֟֯

ֵ ߟ ֯׮־ן֤֯ 41

֙ דӮ֮, ֙ ׮֕ ֮

֮ -Ɵ, ֵ ֤ ׮־ 41

 

With inner-thought, self knowledge shines,

That knowledge delusion roots out;

The topmost state the seeker climbs,

Thus gets the salvation, no doubt, 41

 

֕ ׾ָ֓, ִ ִֵ֕

-׿µӾ֤, ֙˯֤ 42

ӳ־ ׫ָ :֮ ׌־֟

׮ ֤׮ ֙ Ӿ֤ -׿µֵ: 42

֕ ׾ָ֓, ִ ִ֗

-׿µ ִ֤ ֙ ֤ 42

 

Six facts I say in this Gospel,

A dialogue beween the two;

To stir the inner-thought so well,

For bringing home the path so true. 42

 

֟ , ` ׮֟ ` ` ׮֕ `

` ꌟ` ` ` ֈֵ ִ` 43

߾sß ׮֟sß sß ׮֕:

ꌟß ִ׌ִԌֵ: 㤿Ԯִ 43

֟ ׮֟ , ׮֕

ꌟ ; ֳ, ֵ ִ 43

 

The soul exists, see it eternal,

Accepts bondage, receives the fruit;

It can be free, take means devotional,

Ignorance is the bondage root. 43

 

֙ã֮ Ӗִ, ֙ˤԮ

ִ֕־ ָ֣ , ֮ߋ 44

֙ã֮ߵ ִ Ԯ׮ ֛哵֟

ꌟ ׮׳֖ԟ ָ ֟ ָï鿵ִ 44

֙ ֤ , ֙ Ԯ ֮

ִ֮֗ ָ֣ ׾֮֫ 44

 

Six subjects or six schools of thought,

Are here described as seers great;

In abstract scriptures strictly taught,

For understanding soul concrete. 44

 

:- ֣ ™ ־֟, ֣ ֟

ߕ ־ , ߾þֹ 45

鿵֤֟ׯ֟֕߾ ß ꤳ

ִþ֮֒֟ ִֻ 45

™ ָ, ֮֟

: ־ , Ο: ߾ þֹ 45

 

The pupil doubts the soul`s existence,

Is out of sight, its form unknows;

In any way no experience,

No where is soul, cannpot be shown. 45

 

־ ƕ ֤, ־ צ

״֣ ֮־, Ӭ 46

߾sß ֹs־

׮֟ ֣ ֮ ׳֮ ʻ: 46

־ ֮ ִ֟ Σ־ ׮

֮ ׳֮ ֮֮, Ӭ֮ 46

 

The body, seenses or thjebreath,

Can be the soul, all else is false;

How one can know the soul ere death ?

No clear signs I see as walls. 46

 

֟ , ֵ ?

ֵ : ֙ ֙ פ 47

פ õ֤ ꤾ֮ ߾s Ӯ ?

֤ß ֟ ֵ֟ -֓־֟ 47

פ ֟ ß֟ , ֮

ß֟ , ֙ ֙ פ ִ֮ 47

 

If there`s the soul, why it`s not known ?

As pots and clothes, it should be seen;

If there is soul`s existence own,

Arguments mine are true, I mean. 47

 

֙ ִ֟, ״֣ ֵ

ӟֿ֟, ִ֕־ ֵ֤ 48

θs ֟sß ֟ ׌֯Σ

ֳִָ֮ ִ߻ֵ γ ! γ ! 48

Ο: ִ֟ ״֣ ֵ

ήָ , ִ֗֡ ֵ֤ 48

 

Thus there`s no soul, futile all means-

For freedom of the soul-of saints;

Destory my doubta by any means,

To make my heart free from all taints, 48

 

ִ֮֬ : õ ֣֬, ֟ ִ֮

֮ ׳֮ , ֙ ֮ 49

άֵ֤ ֟ -Ʈ: ִ֟,

ֵԵ: ׳ֻ֮֟: ! 49

õ ֬ ֟ ִ֮

ָ ׳֮ ֙ ֮ 49

 

The Teacher true does so explain,

The body and the soul seem one;

Distinct are both, the signs are plain,

Remove body Infatuation. 49