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.

 

ÁÖß´Ö¤ ¸Ö•Ö“Ö®¦¯ÖÎÞÖËߟÖ

†ÖŸ´Ö×ÃÖ׬¤ Õ

SELF – REALIZATION

 •ÖÓê þֹý¯Ö ÃÖ´Ö•µÖÖ ×¾Ö®ÖÖ, ¯ÖÖ´µÖÖê ¤ã:ÜÖ †®ÖÓŸÖ Õ

ÃÖ´Ö•ÖÖ¾µÖãÓ ŸÖê ¯Ö¤ ®Ö´ÖãÓ, ÁÖß ÃÖ¤ÝÖã¹ý ³ÖÝÖ¾ÖÓŸÖ ÕÕ 1 ÕÕ

 

µÖŸÃ¾Ö¹ý¯Ö´Ö×¾Ö–ÖÖµÖ ¯ÖÎÖ¯ŸÖÓÓ ¤ã;ÜÖ´Ö®Ö®ŸÖÛú´Ö Õ

ŸÖŸ¯Ö¤Ó –ÖÖׯ֟ÖÓ µÖê®Ö ŸÖôÖî ÃÖ¤ËÝÖã¹ý¾Öê ®Ö´Ö: ÕÕ1 ÕÕ

 

     ×•Ö®Ö Ã¾Ö¹ý¯Ö ÃÖ´Ö—ÖÓê ×¾Ö®ÖÖ, ¯ÖÖµÖÖê ¤ã:ÜÖ ¡¯Öή֮ŸÖ Õ

     ˆ®Ö ×¾Ö–ÖÖ¯ÖÛú-¯Ö¤ ®Ö´ÖæÓ, ÁÖß ÃÖ¤ËÝÖã¹ý ³ÖÝÖ¾Ö®ŸÖ ÕÕ 1 ÕÕ

 

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

 

¾ÖŸÖÔ´ÖÖ®Ö †Ö ÛúÖô´ÖÖÓ, ´ÖÖ–Ö´ÖÖÝÖÔ ²ÖÆã»ÖÖê¯Ö  Õ

×¾Ö“ÖÖ¸¾ÖÖ †ÖŸ´ÖÖ£ÖßÔ®Öê, ³ÖÖܵÖÖÓê †¡Ö †ÝÖÖê¯µÖ ÕÕ2 ÕÕ

¾ÖŸÖ´ÖÖ®Öê Ûú»ÖÖî ¯ÖÎÖµÖÖê ´ÖÖêõÖ´ÖÖÝÖÔÃµÖ »Ö㯟֟ÖÖ Õ

ÃÖÖê s ¡ÖÖsŸÖÖê ³ÖÖµ֟Öê ïÖ™´ÖÖŸ´ÖÖ×£ÖÔ®ÖÖÓ ×¾Ö“ÖÖ¸ÞÖê ÕÕ 2 ÕÕ

   ¾ÖŸÖÔ´ÖÖ®Ö ‡ÃÖ ÛúÖ»Ö ´Öê, ´ÖÖê–Ö´ÖÖÝÖÔ ²ÖÆã »ÖÖê¯Ö Õ

   ¡¯ÖÎÖŸ´ÖÖ£ÖßÔ ³Ö×¾Ö ´Ö®Ö®Ö-×ÆŸÖ, ³ÖÖܵÖÖê µÖÆÖò ¡¯ÖÎÝÖÖê¯Ö ÕÕ2 ÕÕ

 

In this degrading Age, who knows-

   Salvation-way, mostly unknown ?

For seekers true, this Gospel shows,

   Unhidden as their fingers own.             2

 

ÛúÖê‡Ô ×ÛεÖÖ•Ö› £Ö‡ ¸ÆµÖÖ, ¿ÖãÂÛú –ÖÖ®Ö´ÖÖÓ ÛúÖê‡ Õ

´ÖÖ®Öê ´ÖÖ¸ÝÖ ´ÖÖêõÖ®ÖÖê, Ûú¹ýÞÖÖ ˆ¯Ö•Öê •ÖÖꇠ ÕÕ 3 ÕÕ

Ûê×“ÖŸÖ ×ÛεÖÖ•Ö›Ö •ÖÖŸÖÖ: Ûêד֤ –ÖÖ®Ö•Ö›Ö •Ö®ÖÖ:

´Ö®¾ÖŸÖê ´ÖÖêõÖ´ÖÖÝÖÔ ŸÖÓ ¤Â™¾ÖÖs®ÖãÛú´¯ÖŸÖê ´Ö®Ö:ÕÕ3 ÕÕ

   ÛúÖê‡Ô ×ÛεÖÖ •Ö› »Ö×ÝÖ ¸Æê, ¿ÖãÂÛú –ÖÖ®Ö´Öê ÛúÖê‡Ô Õ

   ´ÖÖêõÖ-´ÖÖÝÖÔ µÖÆ ´ÖÖ®ÖŸÖê, Ûú¹ýÞÖÖ ˆ¯Ö•Öê •ÖÖê‡ ÕÕ3 ÕÕ

 

Some follow rites forgetting self,

   Some learned fools believe freedom;

Misled are both, none knows the self,

   Merciful state, I feel for them.              3

²ÖÖÊ×ÛεÖÖ´ÖÖÓ ¸Ö“ÖŸÖÖ, †ÓŸÖ³ÖêÔ¤ ®Ö ÛúÖÓ‡ Õ

–ÖÖ®Ö´ÖÖÝÖÔ ×®ÖÂÖê¬ÖŸÖÖ, ŸÖêÆ ×ÛεÖÖ•Ö› †ÖÓ×Æ ÕÕ4 ÕÕ

²ÖÖÊ ×ÛεÖÖÃÖ´ÖÖÃÖŒŸÖÖ ×¾Ö¾ÖêÛú×¾ÖÛú»ÖÖ ®Ö¸Ö: Õ

–ÖÖ®Ö´ÖÖÝÖÔ ×®ÖÂÖê¬Ö®ŸÖßÖês¡Ö ×ÛεÖÖ•Ö›Ö ´ÖŸÖÖ: ÕÕ 4ÕÕ

   ¾ÖÖÊ ×ÛεÖÖ ´ÖêÓ ¸×“Ö ¸Æê, †®ŸÖ¸³Öê¤ ®Ö “ÖßÓ®Ö Õ

   –ÖÖ®Ö-´ÖÖÝÖÔ Ûúß ÆÖ×®Ö Ûú¸, ¸Æê ×ÛεÖÖ•Ö› »Öß®Ö ÕÕ4 ÕÕ

 

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

 

²ÖÓ¬Ö, ´ÖÖêõÖ ”ê Ûú»¯Ö®ÖÖ, ³ÖÖÜÖê ¾ÖÖÞÖß´ÖÖÓ×Æ Õ

¾ÖŸÖÖêÔ ´ÖÖêÆÖ¾Öê¿Ö´ÖÖÓ, ¿ÖãÂÛú–ÖÖ®Öß ŸÖê †ÖÓ×Æ ÕÕ5 ÕÕ

`Ûú×»¯ÖŸÖÖî ²Ö®¬Ö-´ÖÖêõÖÖî ßÖ:` ‡×ŸÖ ¾ÖÖÝÖË µÖÃµÖ Ûê¾Ö»Ö´ÖË Õ

“Ö׸ŸÖÓ ´ÖÖêÆ®ÖÖ¯ÖæÞÖÔ ŸÖês¡Ö –ÖÖ®Ö•Ö›Ö •Ö®ÖÖ: ÕÕ5 ÕÕ

   ²ÖÓ¬Ö, ´ÖÖêõÖ Æê Ûú»¯Ö®ÖÖ , ‹êÃÖÖ Ûú¸êÓ ²ÖÜÖÖ®Ö Õ

   ´ÖÖêÆ ¾Öê¿Ö ´ÖêÓ ¾Öê ²ÖÃÖêÓ, ¹ýÜÖê –ÖÖ®Öß •ÖÖ®Ö ÕÕ5 ÕÕ

 

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

 

¾Öî¸ÖݵÖÖפ ÃÖ±ú ô ŸÖÖê, •ÖÖê ÃÖÆ †ÖŸÖ´Ö–ÖÖ®Ö Õ

ŸÖê´Ö •Ö †ÖŸÖ´Ö–ÖÖ®Ö®Öß, ¯ÖÎÖׯŸÖŸÖÞÖÖÓ ×®Ö¤Ö®Ö ÕÕ6 ÕÕ

¾Öî¸ÖݵÖÖפ ŸÖ¤ÖsŸÖ®¬µÖÓ µÖªÖŸ´Ö–ÖÖ®ÖµÖÖêÝÖµÖãÛú Õ

ŸÖ£Öî¾Ö ÆêŸÖãß֓“Öî¾Ö ×¾Ö¾ÖêÛú–ÖÖ®Ö¯ÖÎÖ¯ŸÖµÖê ÕÕ6 ÕÕ

   ¾Öî¸ÖݵÖÖפ ÃÖ±ú»Ö ŸÖ²Ö, •ÖÖê ÃÖÆ ¡¯ÖÎÖŸÖ´Ö –ÖÖ®Ö Õ

   ŸµÖÖÓê µÖê ¡¯ÖÎÖŸÖ´Ö –ÖÖ®Ö Ûúß, ¯ÖÎÖׯŸÖ ÃÖãÆêŸÖ ×®Ö¤Ö®Ö ÕÕ6 ÕÕ

 

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

 

ŸµÖÖÝÖ ×¾Ö¸ÖÝÖ ®Ö דִ֢ÖÖÓ, £ÖÖµÖ ®Ö ŸÖê®Öê –ÖÖ®Ö Õ

†™Ûê ŸµÖÖÝÖ ×¾Ö¸ÖÝÖ´ÖÖÓ, ŸÖÖê ³Öæ»Öê ×®Ö•Ö³ÖÖ®Ö ÕÕ 7 ÕÕ

µÖÃµÖ ×“Ö¢Öê ®Ö ŸµÖÖÝÖÖפ ®Ö ×Æ ÃÖ –ÖÖ®Ö¾ÖÖ®Ö ³Ö¾ÖêŸÖË Õ

µÖê ŸÖã ŸµÖÖÝÖÖפÃÖÓÃÖŒŸÖÖ ×®Ö•ÖŸÖÖÓ ×¾Öôָ׮ŸÖ ŸÖê ÕÕ7 ÕÕ

   ŸµÖÖÝÖ ×¾Ö¸ÖÝÖ ®Ö ×“Ö¢Ö ´Öê, ÆÖêµÖ ®Ö ˆ®Ö Ûê –ÖÖ®Ö Õ

   ¡¯ÖΙÛê ŸµÖÖÝÖ ×¾Ö¸ÖÝÖ ´ÖêÓ, ŸÖÖê ³Öæ»Öê ×®Ö•Ö ³ÖÖ®Ö ÕÕ7ÕÕ

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

 

•µÖÖÓ •µÖÖÓ •Öê µÖÖêÝµÖ ”ê, ŸÖÆÖÓ ÃÖ´Ö•Ö¾ÖÓæò ŸÖêÆ Õ

ŸµÖÖÓ ŸµÖÖÓ ŸÖê ŸÖê †Ö“Ö¸ê, †ÖŸ´ÖÖ£ÖßÔ •Ö®Ö ‹Æ ÕÕ8 ÕÕ

µÖ¤Ë µÖ¡Ö ¾ÖŸÖÔŸÖê µÖÖêݵÖÓ ŸÖ¤Ë –ÖêµÖÓ ŸÖ¡Ö µÖÖêÝÖŸÖ; Õ

ŸÖŸÖË ŸÖ£Öî¾Ö ÃÖ´ÖÖ“ÖµÖÔ´ÖêŸÖ¤ÖŸ´ÖÖ×£ÖÔ»ÖõÖÞÖ´ÖË ÕÕ8 ÕÕ

   •ÖÆÑ •ÖÆÑ •ÖÖê •ÖÖê µÖÖêÝµÖ Æê, ŸÖÆÑ ŸÖÆÑ ÃÖ´Ö—Öê ÃÖÖêµÖ Õ

   ŸÖÆÑŸÖÆÓò ÃÖÖê ÃÖÖê ¡¯ÖÎÖ“Ö¸ê, ¡¯ÖÎÖŸ´ÖÖ£ÖßÔ ¾ÖÆ »ÖÖêµÖ ÕÕ8 ÕÕ

 

Whatever, Wherever is fit,

   The seeker understands and acts;

Without this virtue, count unfit,

   For seekership of real facts.                     8

  

ÃÖê¾Öê ÃÖ¤ËÝÖã¹ý“Ö¸ÞÖ®Öê, ŸµÖÖÝÖß ¤‡ ×®Ö•Ö¯ÖõÖ Õ

¯ÖÖ´Öê ŸÖê ¯Ö¸´ÖÖ£ÖÔ®Öê, ×®Ö•Ö¯Ö¤®ÖÖê »Öê »ÖõÖ ÕÕ9ÕÕ

µÖ: ÁÖµÖêŸÖË ÃÖ¤ËÝÖã¸Öê: ¯ÖÖ¤Ö®ÖË Ã¾ÖÖÝÖÎÆŸµÖÖÝÖ¯Öæ¾ÖÔÛú´ÖË Õ

¯ÖÎÖ¯®ÖãµÖÖŸÖË ¯Ö¸´ÖÓ ŸÖŸ¾ÖÓ •ÖÖ®ÖßµÖÖ¤Ë ×®Ö•ÖŸÖÖÓ ¬ÖÎã¾Ö´ÖË ÕÕ9 ÕÕ

   ÃÖê¾Öê ÃÖ¤ËÝÖã¹ý “Ö¸ÞÖ ÛúÖê, ŸµÖÖÝÖ ¤êµÖ ×®Ö•Ö-¯ÖõÖ Õ

   ¯ÖÖ¾Öê ¾ÖÆ ¯Ö¸´ÖÖ£ÖÔ ÛúÖê, ×®Ö•Ö ¯Ö¤ ÛúÖê »Öê »ÖõÖ ÕÕ9 ÕÕ

 

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

 

†ÖŸ´Ö–ÖÖ®Ö, Ãִ֤׿ÖÔŸÖ, ×¾Ö“Ö¸ê ˆ¤¯ÖεÖÖêÝÖ Õ

†¯Öæ¾ÖÔ¾ÖÖÞÖß, ¯Ö¸´ÖÁÖãŸÖ, ÃÖ¤ËÝÖã¹ý»ÖõÖÞÖ µÖÖêÝµÖ ÕÕ10 ÕÕ

¡¯ÖÎÖŸ´Ö–ÖÖ®Öß ÃÖ´ÖÖ®ÖêõÖËß ˆ¤´ÖÖ¤Ë ÝÖןֵÖÖêÝÖ¾ÖÖ®ÖË Õ

¡¯ÖίÖæ¾ÖÔ¾ÖŒŸÖÖ Ã֤˖ÖÖ®Öß ÃÖ¤ËÝÖã¹ý¸êÂÖ ˆ“µÖŸÖê ÕÕ10 ÕÕ

   ¡¯ÖÎÖŸ´Ö–ÖÖ®Ö, ÃÖ´Ö¤¿ÖÔµÖãŸÖ, ×¾Ö“Ö¸êÓ ˆ¤µÖ-¯ÖεÖÖêÝÖ Õ

   ¡¯ÖίÖæ¾ÖÔ ¾ÖÖÞÖß ¯Ö¸´Ö ÁÖãŸÖ, ÃÖ¤ËÝÖã¹ý »ÖõÖÞÖ µÖÖêÝµÖ ÕÕ10ÕÕ

 

Self knowledge, equal eye to lot,

   Behaves as destined, speech unique;

Authentic in all schools of thought :

   True Teacher`s qualities mustic.                 10

 

¯ÖΟµÖõÖÃÖ¤ËÝÖã¹ý ÃÖ´Ö ®ÖÆßÓ, ¯Ö¸ÖêõÖ ×•Ö®Öˆ¯ÖÛúÖ¸ Õ

‹ê¾ÖÖê »ÖõÖ £ÖµÖÖ×¾Ö®ÖÖ, ˆÝÖê ®Ö †ÖŸ´Ö×¾Ö“ÖÖ¸ ÕÕ11 ÕÕ

¯ÖΟµÖõÖÃÖ¤ËÝÖã¹ýŸÖ㻵ÖÖ ¯Ö¸ÖêõÖÖê¯ÖÛéúן֮ÖÔ ×Æ    Õ

¡¯ÖÎÛéúŸ¾ÖîŸÖÖ¤é¿ÖÓ »ÖõµÖÓ ®ÖÖêݤ“”ê¤ÖŸ´Ö“ÖÖ¸ÞÖ´ÖË ÕÕ11 ÕÕ

   ¯ÖΟµÖõÖ ÃÖ¤ËÝÖã¹ý ÃÖ´Ö ®ÖÆßÓ, ¯Ö¸ÖêõÖ ×•Ö®Ö ˆ¯ÖÛúÖ¸Õ

   ‹êÃÖÖ »ÖõÖ ¸ÜÖê ×¾Ö®ÖÖ, •ÖÝÖê ®Ö ¡¯ÖÎÖŸ´Ö ×¾Ö“ÖÖ¸ ÕÕ11 ÕÕ

 

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

 

ÃÖÝÖã¹ý®ÖÖ ˆ¯Ö¤ê¿Ö ¾ÖÞÖ, ÃÖ´Ö•ÖÖµÖ ®Ö וֹ֮ý¯Ö Õ

ÃÖ´Ö•µÖÖ ¾ÖÞÖ ˆ¯ÖÛúÖ¸ ¿ÖÖê ? ÃÖ´Ö•µÖê ו֮Öþֹý¯Ö ÕÕ12 ÕÕ

×¾Ö®ÖÖ ÃÖ¤ËÝÖã¹ý¾ÖÖ“ÖÓ ×Æ –ÖÖµÖŸÖê ®Ö ×•Ö®ÖÖŸ´ÖŸÖÖ Õ

–ÖÖ®Öê ŸÖã ÃÖã»Ö³ÖÖ ÃÖî¾ÖÖs–ÖÖ®Öê ˆ¯ÖÛéúןÖ: Ûú£Ö´ÖË ? ÕÕ 12 ÕÕ

   ÃÖ¤ËÝÖã¹ý Ûê ˆ¯Ö¤ê¿Ö ײ֮Ö, ÃÖ´Ö—Öê ®Ö×ÆÓ ×•Ö®Ö ¹ý¯Ö Õ

   ÃÖ´Ö—Öê ×²Ö®Ö Ûú»µÖÖÞÖ ŒµÖÖ?  ÃÖ´Ö—Öê ÆÖê ×•Ö®Ö ¹ý¯Ö  ÕÕ12 ÕÕ

 

Without true Teacher`s exposition,

   None can know the Lord as Lord;

In ignorance no onligation,

   Such understanding makes him God.               12

 

†ÖŸ´ÖÖפ †×ß֟¾Ö®ÖÖ, •ÖêÆ ×®Ö¹ý¯ÖÛú ¿ÖÖÃ¡Ö Õ

¯ÖΟµÖõÖ ÃÖ¤ËÝÖã¹ý-µÖÖêÝÖ ®ÖÆßÓ, ŸµÖÖÓ †Ö¬ÖÖ¸ ÃÖã¯ÖÖ¡Ö ÕÕ 13 ÕÕ

µÖ¡Ö ¯ÖΟµÖõÖŸÖÖ ®ÖÖ×ÃŸÖ ÃÖ¤ËÝÖã¹ýŸÖÖŸÖ¯Ö֤ߵÖÖ Õ

ÃÖŸ¯ÖÖ¡Öê ¿Ö¸ÞÖÓ ¿ÖÖáÖÓ ŸÖ¡ÖÖŸ´ÖÖפ׮ֹý¯ÖÛú´ÖË ÕÕ13 ÕÕ

   †ÖŸ´Ö †Öפ †Ö×ß֟¾Ö Ûê, ¿ÖÖÃ¡Ö ×®Ö¹ý¯ÖÞÖ ÆÖ¸ Õ

   •ÖÆÑ ¯ÖΟµÖõÖ ÃÖ¤ËÝÖã¹ý ®ÖÆßÓ, ŸÖÆÑ ÃÖã¯ÖÖ¡Ö ¡¯ÖÎÖ¬ÖÖ¸ ÕÕ13 ÕÕ

 

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

 

†£Ö¾ÖÖ ÃÖ¤ËÝÖã¹ý‹ ÛúÊÖÓ, •Öê †¾ÖÝÖÖÆ®Ö ÛúÖ•Ö Õ

ŸÖê ŸÖê ×®ÖŸµÖ ×¾Ö“ÖÖ¸¾ÖÖÓ, Ûú¸ß ´ÖŸÖÖÓŸÖ¸ ŸµÖÖ•Ö ÕÕ 14 ÕÕ

ÃÖ¤ËÝÖ¹ýÞÖÖs£Ö¾ÖÖ ¯ÖÎÖꌟÖÓ µÖ¤Ë µÖ¤ÖŸ´Ö×ÆŸÖÖµÖ ŸÖŸÖË Õ

×®ÖŸµÖÓ ×¾Ö“ÖÖµÖÔŸÖÖ´Ö®ŸÖßµÖŒŸ¾ÖÖ ¯ÖõÖ-´ÖŸÖÖ®ŸÖ¸´ÖË ÕÕ14 ÕÕ

   µÖÖ ÃÖ¤ËÝÖã¹ý ‡®ÖÛúÖê ÛúÆê, ¡¯ÖξÖÝÖÖÆ®Ö Ûê ÛúÖ•Ö Õ

   ‡®ÖÛúÖ ×®ÖŸµÖ ×¾Ö“ÖÖ¸ Ûú¸, Ûú¸Öê ´ÖŸÖÖ®ŸÖ¸ ŸµÖÖ•Ö ÕÕ14 ÕÕ

 

Or whatever true Teacher said,

   For thinking deep, daily practise;

Forgetting sects, popular head,

   Opposition of families.                  14

 

¸ÖêÛê •Öß¾Ö Ã¾Ö”Ó¤ ŸÖÖê, ¯ÖÖ´Öê †¾Ö¿µÖ ´ÖÖêõÖ Õ

¯ÖÖ´µÖÖ ‹´Ö †®ÖÓŸÖ ”ê, ³ÖÖܵÖãÓ ×•Ö®Ö ×®Ö¤ÖêÔÂÖ ÕÕ 15 ÕÕ

¹ý®¬ÖßŸÖ •Öß¾Ö: þÖÖŸÖ®¡µÖÓ ¯ÖÎÖ¯®ÖãµÖÖ®´Öã׌ŸÖ´Öê¾Ö ŸÖã Õ

‹¾Ö´Ö®Ö®ŸÖÖ: ÃÖÓ¯ÖÎÖ¯ŸÖÖ ˆŒŸÖ´ÖêŸÖו•Ö®ÖêÀ¾Ö¸î: ÕÕ15 ÕÕ

   ¸ÖêÛê •Öß¾Ö Ã¾Ö”Ó¤ŸÖÖ, ¯ÖÖ¾Öê ׯֿ“ÖµÖ ´ÖÖêÂÖÖ

   ¯ÖÖµÖÖê ‡ÃÖê ¡¯Öή֮ŸÖ •Ö®Ö, ³ÖÖÂÖê ×•Ö®Ö ×®Ö¤ÖêÔÂÖ  ÕÕ15 ÕÕ

 

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

 

¯ÖΟµÖõÖ ÃÖ¤ËÝÖã¹ýµÖÖêÝÖ£Öß, þ֔Ӥ ŸÖê ¸ÖêÛúÖµÖ Õ

†®µÖ ˆ¯ÖÖµÖ ÛúµÖÖÔ£ÖÛúß, ¯ÖÎÖµÖê ²Ö´ÖÞÖê£ÖÖµÖ ÕÕ 16 ÕÕ

¯ÖΟµÖõÖÃÖ¤ËÝÖã¹ýµÖÖÓêÝÖÖŸÖË Ã¾ÖÖŸÖ®¡µÖÓ ¹ý¬µÖŸÖê ŸÖÛúŸÖË Õ

†®µÖîßÖã ÃÖÖ¬Ö®ÖÖê¯ÖÖµÖî: ¯ÖÎÖµÖÖê ׫ÝÖãÞÖ´Öê¾Ö õÖÖŸÖË ÕÕ16ÕÕ

   ¯ÖΟµÖõÖ ÃÖ¤ËÝÖã¹ý µÖÖêÝÖ ÃÖê, ¹ýÛê þ֔Ӥ þֳÖÖ¾Ö Õ

   ¯ÖÎÖµÖ: ¤ãÝÖã®ÖÖê ÆÖêŸÖ Æî, Ûú¸ŸÖê ¡¯ÖήµÖ ˆ¯ÖÖ¾Ö ÕÕ 16ÕÕ

 

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 , ´ÖŸÖ †ÖÝÖÎÆ ŸÖ•Öß, ¾Ö¢ÖêÔ ÃÖ¤ËÝÖã¹ý»ÖõÖ Õ

ÃÖ´Ö×ÛúŸÖ ŸÖê®Öê ³ÖÖ×ÜÖµÖãÓ, ÛúÖ¸ÞÖ ÝÖÞÖß ¯ÖΟµÖõÖ ÕÕ 17 ÕÕ

¾ÖŸÖÔ®ÖÓ ÃÖ¤ËÝÖã¹ý»ÖõµÖê ŸµÖŒŸ¾ÖÖ Ã¾ÖÖŸÖ®¡µÖ´ÖÖŸ´Ö®Ö: Õ

´ÖŸÖÖÝÖÎÆÓ “Ö, ÃÖ´µÖŒŸ¾Ö´Ö㌟ÖÓ ¯ÖΟµÖõÖÛúÖ¸ÞÖÖŸÖË ÕÕ17 ÕÕ

   þ֓”Ó¤ ´ÖŸÖ †ÖÝÖÎÆ ŸÖ•ÖÖî, ²Ö¸ŸÖî ÃÖ¤ËÝÖã¹ý »Ö“Ö Õ

   ÃÖ´Ö×ÛúŸÖ ˆÃÖÛúÖê ³ÖÖÃÖŸÖê ÛúÖ¸ÞÖ ÝÖÞÖß ¯ÖΟµÖõÖ ÕÕ 17 ÕÕ

 

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

 

´ÖÖ®ÖÖפÛú ¿Ö¡Öã ´ÖÆÖ, ×®Ö•Ö”Ó¤ê ®Ö ´Ö¸ÖµÖ Õ

•ÖÖŸÖÖÓ ÃÖ¤ËÝÖã¹ý¿Ö¸ÞÖ´ÖÖÓ, †»¯Ö ¯ÖεÖÖÃÖê •ÖÖµÖ ÕÕ18 ÕÕ

þÖÖŸÖ®¡µÖÖ®®Ö ×Æ Æ®µÖ®ŸÖê ´ÖÆÖ´ÖÖ®ÖÖפ¿Ö¡Ö¾Ö: Õ

ÃÖ¤ËÝÖã¸Öê: ¿Ö¸ÞÖê ¯ÖÎÖ¯ŸÖê ®ÖÖ¿ÖßÖêÂÖÖÓ ÃÖãÃÖÖ¬Ö®Ö: ÕÕ18 ÕÕ

   ´ÖÖ®ÖÖפÛú •ÖÖê ´ÖÆÖ׸¯Öã, ×®Ö•Ö ”Ó¤ê ®Ö ´Ö¸ÖµÖ Õ

   •ÖÖŸÖê ÃÖ¤ËÝÖã¹ý ¿Ö¸ÞÖ ´ÖêÓ, ¡¯Öλ¯Ö ¯ÖεÖÖÃÖê •ÖÖµÖ ÕÕ 18 ÕÕ

 

One cannot kill by self-conciet-

   Foes pride and all, but seek refuge-

True Teacher`s easily defeat,

   All mighty foes` extinction huge.                       18

 

•Ö ÃÖ¤ËÝÖã¹ýˆ¯Ö¤ê¿Ö£Öß, ¯ÖÖ´µÖÖê Ûê¾Öô–ÖÖ®Ö Õ

ÝÖã¹ý¸ÊÖ ”–ÖÃ£Ö ¯ÖÞÖ, ×¾Ö®ÖµÖ Ûú¸ê ³ÖÝÖ¾ÖÖ®Ö ÕÕ19 ÕÕ

µÖŸÃÖ¤ËÝÖã¹ý¯Ö¤ê¿Öê µÖ; ¯ÖÎÖ¯Ö¤Ë –ÖÖ®Ö´Ö¯Ö׿“Ö´Ö´ÖË Õ

”֩ãµÖêês×¯Ö ÝÖã¸ÖêßÖÃµÖ ¾ÖîµÖÖ¾Ö韵ÖÓ Ûú¸Öê×ŸÖ ÃÖ: ÕÕ19 ÕÕ

   ×•Ö®Ö ÃÖ¤ËÝÖã¹ý ˆ¯Ö¤ê¿Ö ÃÖê ¯ÖÖµÖÖê Ûê¾Ö»Ö –ÖÖ®Ö Õ

   ÃÖ¤ËÝÖã¹ý ×£Ö×ŸÖ ”–ÖÃ£Ö ¯Ö¸ ×¾Ö®ÖµÖ Ûú¸ê ³ÖÝÖ¾ÖÖ®Ö ÕÕ19 ÕÕ

 

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

 

‹¾ÖÖê ´ÖÖÝÖÔ ×¾Ö®ÖµÖŸÖÞÖêÖ, ³ÖÖܵÖÖê ÁÖß¾ÖߟָÖÝÖ Õ

´Öæô ÆêŸÖã ‹ ´ÖÖÝÖÔ®ÖÖê, ÃÖ´Ö•Öê ÛúÖê‡ ÃÖã³ÖÖÝµÖ ÕÕ20 ÕÕ

×¾Ö®ÖµÖõÖê¤é¿ÖÖê ´ÖÖÝÖÖêÔ ³ÖÖ×ÂÖŸÖ: ÁÖßו֮ÖêÀ¾Ö¸î : Õ

‹ŸÖ®´ÖÖÝÖÔÃµÖ ´Öæ»ÖÓ ŸÖã Ûú׿“Ö••ÖÖ®ÖÖ×ŸÖ ³ÖÖݵ־ÖÖ®ÖË ÕÕ20 ÕÕ

   ‹êÃÖÖ ¿Öã³Ö´ÖÝÖ ×¾Ö®ÖµÖ ÛúÖê, ³ÖÖܵÖÖê ×•Ö®Ö ×¾Ö®Ö¸ÖÝÖ Õ

   ´Öæ»Ö ÆêŸÖæ ‡ÃÖ ´ÖÖÝÖÔÛúÖ ÃÖ´Ö—Öê ÛúÖê ‡ ÃÖã³ÖÖÝµÖ ÕÕ 20 ÕÕ

 

Such system of Teverence so deep,

   The Lord proclaimed in holy Book;

Profit thereof they only reap,

   Few fortunates, who know the nooks.                 20

 

†ÃÖ¤ËÝÖã¹ý ‹ ×¾Ö®ÖµÖ®ÖÖê, »ÖÖ³Ö »ÖÆê •ÖÖê ÛúÖÓ‡ Õ

´ÖÆÖ´ÖÖêÆ®ÖßµÖÛú´ÖÔ£Öß, ²Öã›ê ³Ö¾Ö•Öô ´ÖÖÓ×Æ ÕÕ 21 ÕÕ

µÖªÃÖ¤ËÝÖã¹ý¸êŸÖÃµÖ ×Ûúט“Ö»»ÖÖ³ÖÓ »Ö³ÖêŸÖ ŸÖã Õ

´ÖÆÖ´ÖÖêƾֿÖÖ®´Ö••Öê¤Ë ³Ö¾ÖÖ´³ÖÖê¬ÖÖî ³ÖµÖÓÛú¸ê ÕÕ21 ÕÕ

   ÛãúÝÖã¹ý ×¾Ö®ÖµÖ Ûú¸¾ÖÖµÖ Ûú¸, £ÖÖ¯Öî •ÖÖê ÝÖã¹ý »ÖÖ³Ö Õ

   ´ÖÆÖ ´ÖÖêÆ®Öß Ûú´ÖÔ ÃÖê, ²Öæœê ³Ö¾Ö ¤×¸µÖÖ¾Ö ÕÕ21 ÕÕ

 

If any untrue teacher takes,

   Advantage of such reverence;

Goes down into the deep birth-lakes

   Delusion great is dangerous.                     21

 

ÆÖêµÖ ´Öã´ÖãõÖã •Öß¾Ö ŸÖê, ÃÖ´Ö•Öê ‹Æ ×¾Ö“ÖÖ¸ Õ

ÆÖêµÖ ´ÖŸÖÖ£ÖßÔ •Öß¾Ö ŸÖê, †¾ÖôÖê •Öê ×®Ö¬ÖÖÔ¸ ÕÕ22 ÕÕ

´Öã´ÖãõÖãµÖÔפ •Öß¾Ö: õÖÖ••ÖÖ®ÖÖŸÖß´ÖÖÓ ×¾Ö“ÖÖ¸ÞÖÖ´ÖË Õ

´ÖŸÖÖ£ÖßÔ µÖפ •Öß¾Ö: õÖÖ••ÖÖ®ÖßµÖÖ¤Ë ×¾Ö¯Ö¸ßŸÖŸÖÖ´ÖË ÕÕ22 ÕÕ

   ÆÖê ´Öã´ÖãõÖã µÖפ •Öß¾Ö ŸÖÖê, ÃÖ´Ö—Öê µÖÆ ÃÖã×¾Ö“ÖÖ¸ Õ

   ÆÖê ´ÖŸÖÖ×£ÖÔ •Öß¾Ö ŸÖÖê, ˆ»Ö™Ö •Öê ×®Ö¬ÖÖÔ¸ ÕÕ22 ÕÕ

 

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

 

ÆÖêµÖ ´ÖŸÖÖ£ÖßÔ ŸÖêÆ®Öê, £ÖÖµÖ ®Ö †ÖŸÖ´Ö »ÖõÖ Õ

ŸÖêÆ ´ÖŸÖÖ£ÖßÔ»ÖõÖÞÖêÖ, †ÆßÓ ÛúÊÖÓ ×®Ö¯ÖÔ–Ö ÕÕ 23 ÕÕ

´ÖŸÖÖ£ÖßÔ ¯Öã¹ýÂÖÖê µÖ: õÖÖ®®ÖÖŸ´ÖÖ®¾ÖêÂÖß ÃÖ ÃÖÓ³Ö¾ÖêŸÖË Õ

ŸÖõÖÖs¡Ö »ÖõÖÞÖÓ ¯ÖÎÖꌟÖÓ ¯ÖõÖ¤ÖêÂÖ×¾Ö¾ÖוÖÔŸÖ´ÖË ÕÕ23 ÕÕ

   ÆÖê ´ÖŸÖÖ£ÖßÔ ŸÖÖê ˆÃÖê, ×´Ö»Öê ®Ö ¡¯ÖÎÖŸÖ´Ö »Ö“Ö Õ

   ˆÃÖ ´ÖŸÖÖ£ÖßÔ ×“Ö®Æ ÃÖ²Ö, ÛúÆêÓ µÖÆÖÓ ×®ÖÔ¯ÖõÖ ÕÕ23 ÕÕ

 

Following blind faith the soul,

   Can`t attain its true destination;

Here of that wrong believed soul,

   Is being given impartial discription.                     23

 

²ÖÖÊŸµÖÖÝÖ ¯ÖÞÖ –ÖÖ®Ö ®ÖÆßÓ, ŸÖê ´ÖÖ®Öê ÝÖã¹ý ÃÖŸµÖ Õ

†£Ö¾ÖÖ ×®Ö•ÖÛãúô¬Ö´ÖÔ®ÖÖ, ŸÖê ÝÖã¹ý´ÖÖÓ •Ö ´Ö´ÖŸ¾Ö ÕÕ24 ÕÕ

–ÖÖ®ÖÆß®ÖÓ ÝÖã¹ýÓ ÃÖŸµÖÓ ²ÖÖÊÖŸµÖÖÝÖ¯Ö¸ÖµÖÞÖ´ÖË Õ

´Ö®µÖêŸÖ, ¾ÖÖ ´Ö´ÖŸ¾ÖÓ ¾Öî Ûãú»Ö¬Ö´ÖÔÝÖã¸Öî ¬Ö¸êŸÖË ÕÕ 24 ÕÕ

   ²ÖÖÆµÖ ŸµÖÖÝÖ ¯Ö¸ –ÖÖ®Ö×¾Ö®Ö, ˆÃÖê ÛúÆê ÝÖã¹ý ÃÖŸµÖ Õ

   ¡¯ÖΣ־ÖÖ ×®Ö•Ö Ûãú»Ö ¬Ö´ÖÔ ÃÖê ˆÃÖ´ÖêÓ ¬Ö¸ê ´Ö´ÖŸ¾Ö ÕÕ24 ÕÕ

 

Some bigots follow false teachers,

   Who outwardly renounced the world;

Or their hereditary preechers,

   But soul-almless, believe their word.                    24

 

•Öê ו֤֮êƯÖδÖÖÞÖ®Öê, ÃÖ´Ö¾ÖÃÖ¸ÞÖÖפ ×ÃÖ׬¤ Õ

¾ÖÞÖÔ®Ö ÃÖ´Ö•Öê ו֮֮ÖãÓ, ¸Öê×Ûú ¸Æê ×®Ö•Ö²Öã׬¤ ÕÕ 25 ÕÕ

ו֮ÖÃµÖ Šú׬¤Ó ¤ÆÖפ´ÖÖ®ÖÓ “Ö ×•Ö®Ö¾ÖÞÖÔ®Ö´ÖË Õ

´Ö®ÖãŸÖê, þÖßµÖ²Öã׬¤Ó µÖß֡Öî¾ÖÖs׳Ö×®Ö×¾Ö¿ÖŸÖê ÕÕ25 ÕÕ

   •ÖÖê ×•Ö®Ö ¤êÆ ¯ÖδÖÖÞÖ ÃÖê, ÃÖ´Ö¾Ö¿Ö¸ÞÖ ²ÖÆæ ×ÃÖ׬¤ Õ

   ¾ÖÞÖÔ®Ö ÛúÆê ו֮Öꮦ ÛúÖê, ¸Öê×Ûú ¸Æê ×®Ö•Ö ²Öã׬¤ ÕÕ25 ÕÕ

 

Some confine their own word,

   In pompous godly congregation;

Jin`s pictorial form and hight,

   Orsuperhumanrevelation.                         25

 

¯ÖΟµÖõÖ ÃÖ¤ËÝÖã¹ýµÖÖêÝÖ´ÖÖÓ, ¾ÖŸÖêÔ ¤é×™ ×¾Ö´ÖãÜÖÖ Õ

†ÃÖ¤ËÝÖã¹ý®Öê ¤éœ Ûú¸ê, ×®Ö•Ö´ÖÖ®ÖÖ£ÖêÔ ´ÖãÜµÖ ÕÕ 26 ÕÕ

¯ÖΟµÖõÖÃÖ¤ËÝÖã¸ÖêµÖÖêÔÝÖê ÛãúµÖÖÔ¤Ë ¤é×™׾ִÖãÜÖŸÖÖ´ÖË Õ

µÖÖêsÃÖ¤ËÝÖã¹ýÓ ¤éœÛãúµÖÖÔ×®®Ö•Ö´ÖÖ®ÖÖµÖ ´Öãܵ֟Ö: ÕÕ26ÕÕ

   ¯ÖΟµÖõÖ ÃÖ¤ËÝÖã¹ý µÖÖêÝÖ ÃÖê, ²ÖŸÖêÔ ¤é×™ ×¾Ö´ÖÜµÖ Õ

   ¤ã¸ ÝÖã¹ý ¯ÖÎ×ŸÖ •ÖÖê ¤éœ ¸Æê, ×®Ö•Ö ´ÖÖ®ÖÖ£ÖêÔ ´ÖãÜµÖ ÕÕ26 ÕÕ

 

Even in presence of true Teachers,

   The bigot takes the perverse side;

Confirms his former false preachers,

   To mostly gratify his pride.                              26

 

¤ê¾ÖÖפ ÝÖ×ŸÖ ³ÖÓÝÖ ´ÖÖÓ, •Öê ÃÖ´Ö•Öê ÁÖãŸÖ –ÖÖ®Ö Õ

´ÖÖ®Öê ×®Ö•Ö´ÖŸÖ¾ÖêÂÖ®ÖÖê †ÖÝÖÎÆ ´Öã׌ŸÖÓ ×®Ö¤Ö®Ö ÕÕ27 ÕÕ

¤ê¾ÖÖפÝÖןֳ֒ûÝÖêÂÖã •ÖÖ®ÖßµÖÖ“”ãŸÖ–ÖÖ®ÖŸÖÖ´ÖË Õ

´Ö®µÖŸÖê ו֮־ÖêÂÖÓ µÖÖê ´Öã׌ŸÖ´ÖÖÝÖÔÃµÖ ÛúÖ¸ÞÖ´ÖË ÕÕ27 ÕÕ

   ¤ê¾ÖÖפÛú ÝÖ×ŸÖ ³ÖÓÝÖ ´ÖÖÓ, •ÖÖê ÃÖ´Ö—Öê ÁÖãŸÖ –ÖÖ®Ö Õ

   ´ÖÖ®Öê ×®Ö•Ö´ÖŸÖ¾ÖêÂÖ ÛúÖê, ¡¯ÖÎÝÖÎÆ ´Öã׌ŸÖ ×®Ö¤Ö®Ö ÕÕ27 ÕÕ

 

Celestial abodes, universal lores,

   He takes for inherent knowledge;

Sectarlan forms and creed adores,

   Believing cause of final stage.                          27

 

»ÖÊãÓ Ã¾Ö¹ý¯Ö ®Ö ¾Öé×¢Ö®ÖãÓ ÝÖÎÊãî ²ÖÎŸÖ †×³Ö´ÖÖ®Ö Õ

ÝÖÎÆê ®ÖÆßÓ ¯Ö¸´ÖÖ£ÖÔ®Öê, »Öê¾ÖÖ »ÖÖî×ÛúÛú ´ÖÖ®Ö ÕÕ 28 ÕÕ

†¯ÖÎÖ¯ŸÖê »ÖõÖÞÖê ¾Öé¢Öê¾ÖÔé×¢Ö´ÖŸ¾ÖÖ׳ִÖÖ×®ÖŸÖÖ Õ

¯Ö¸´ÖÖ£ÖÔ ®Ö ×¾Ö®¤ê¤Ë µÖÖê »ÖÖêÛú¯Öæ•ÖÖ£ÖÔ´ÖÖŸ´Ö®Ö: ÕÕ28 ÕÕ

   ×»ÖµÖÖ Ã¾Ö¹ý¯Ö ®Ö ²Öé×¢Ö ÛúÖ, ¬ÖÖ¸Ö ²ÖÎŸÖ †×³Ö´ÖÖ®Ö Õ

   »ÖÝÖê ®ÖÆßÓ ¯Ö¸´ÖÖ£ÖÔ ´ÖêÓ, »ÖêŸÖê »ÖÖî×ÛúÛú –ÖÖ®Ö ÕÕ28 ÕÕ

 

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

 

†£Ö¾ÖÖ ×®Ö¿“ÖµÖ®ÖµÖ ÝÖÎÆê ´ÖÖ˜Ö ¿Ö²¤®Öß ´ÖÖÓµÖ Õ

»ÖÖê¯Öê Ã֤˾µÖ¾ÖÆÖ¸®Öê, ÃÖÖ¬Ö®Ö¸×ÆŸÖ £ÖÖµÖ ÕÕ29 ÕÕ

µÖ: ¿ÖãÂÛú: ¿Ö²¤´ÖÖ¡ÖêÞÖ ´Ö®µÖêŸÖ ×®Ö¿“ÖµÖÓ ®ÖµÖ´ÖË Õ

Ã֤˾µÖ¾ÖÆÖ¸´ÖÖ»Öã´¯Öê¤Ë ÝÖ“”ê““Ö ÆêŸÖãÆ߮֟ÖÖ´ÖË ÕÕ29 ÕÕ

   ¡¯ÖΣ־ÖÖ ×®Ö¿“ÖµÖ®ÖµÖ ÝÖÆê, ´ÖÖ®Ö ¿Ö²¤ ¡¯ÖήÖã¹ý¯Ö Õ

   »ÖÖê¯Öê ÃÖ¤Ë ¾µÖ¾ÖÆÖ¸ Ûê ÃÖÖ¬Ö®Ö ¸×ÆŸÖ Ã¾Ö¹ý¯Ö ÕÕ29 ÕÕ

 

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

 

–ÖÖ®Ö¤¿Ö ¯ÖÖ´µÖÖê ®ÖÆßÓ, ÃÖÖ¬Ö®Ö¤¿ÖÖ ®Ö ÛúÖÓ‡ Õ

¯ÖÖ´Öê ŸÖê®Öß ÃÖÓÝÖ •Öê, ŸÖê ²Öã›ê ³Ö¾Ö´ÖÖÓ×Æ ÕÕ30 ÕÕ

–ÖÖ®ÖÖ¾ÖãÖÖÓ ®Ö µÖ: ¯ÖÎÖ¯ŸÖß֣ÖÖ ÃÖÖ¬Ö®ÖÃÖª¿ÖÖ´ÖË Õ

Ûãú¾ÖÖÔÞÖßÖê®ÖÓ ÃÖÓÝÖÓ ®ÖÖ ²ÖÎã›êŸÖË ÃÖÓÃÖÖ¸ÃÖÖÝÖ¸ê ÕÕ30 ÕÕ

   –ÖÖ®Ö ¤¿ÖÖ ¯ÖÖµÖÖê ®ÖÆßÓ ÃÖÖ¬Ö®Ö-¤¿ÖÖ ®Ö ¯ÖÖÓ×Æ Õ

   •Öê ÃÖÓÝÖ×ŸÖ ‡®ÖÛúßÓ »ÖÆêÓ ²Öæœê ŸÖê ³Ö¾Ö ´ÖÖÓ×ÆÓ ÕÕ 30ÕÕ

 

He who follows one unduly,

   Not expert in true soul-notion;

Neither practising it truly,

   Is drowned in this vast world-ocean.                 30

 

‹ ¯ÖÞÖ •Öß¾Ö ´ÖŸÖÖ£ÖÔ´ÖÖÓ, ×®Ö•Ö´ÖÖ®ÖÖפ ÛúÖ•Ö Õ

¯ÖÖ´Öê ®ÖÆßÓ ¯Ö¸´ÖÖ£ÖÔ®Öê, †®Ö†×¬ÖÛú¸ß´ÖÖÓ•Ö ÕÕ31 ÕÕ

´ÖŸÖÖ£ÖßÔ •Öß¾Ö ‹ÂÖÖês×¯Ö Ã¾ÖßµÖ´ÖÖ®ÖÖפÆêŸÖã®ÖÖ Õ

¯ÖÎÖ¯®ÖãµÖÖ®®Ö ¯Ö¸Ó ŸÖŸ¾Ö´Ö®Ö׬ÖÛúÖ׸ÛúÖê×™ÝÖ: ÕÕ31 ÕÕ

   ‹êÃÖÖ •Öß¾Ö ´ÖŸÖÖ£ÖÔ ´ÖêÓ ×®Ö•Ö ´ÖÖ®ÖÖפÛú ÛúÖ•Ö Õ

   ¯ÖÖµÖê ®Ö×ÆÓ ¯Ö¸´ÖÖ£ÖÔ ÛúÖê, ¡¯Öήֆ׬ÖÛúÖ¸ß ÃÖÖ•Ö ÕÕ31 ÕÕ

 

For one`s Prestige and selfishness,

   If one lets his ideals go;

Consider that too foolishness,

   The bigot he unfit also               31

 

®ÖÆßÓ ÛúÂÖÖµÖ ˆ¯Ö¿ÖÖÓŸÖŸÖÖ, ®ÖÆßÓ †ÓŸÖ¾Öî¸ÖÝµÖ Õ

ÃÖ¸ô¯ÖÞÖã ®Ö ´Ö¬µÖã֟ÖÖ, ‹ ´ÖŸÖÖ£ÖßÔ ¤ã³ÖÖÔÝµÖ ÕÕ32 ÕÕ

ÛúÂÖÖµÖÖê¯Ö¿Ö´ÖÖê ®Öî¾Ö ®ÖÖ®ŸÖ×¾ÖԸ׌ŸÖ´ÖŸÖË ŸÖ£ÖÖ Õ

ÃÖ¸»ÖŸ¾ÖÓ ®Ö ´ÖÖ¬µÖãµÖÓ ŸÖ¤Ë ¤Öî³ÖÖÔݵÖÓ ´ÖŸÖÖ×£ÖÔ®Ö: ÕÕ32 ÕÕ

   ®Ö×ÆÓ ÛúÂÖÖµÖ ˆ¯Ö¿ÖÖ®ŸÖŸÖÖ, ®Ö×ÆÓ †®ŸÖ¸ ¾Öî¸ÖÝµÖ Õ

   ´Öé¤ãŸÖÖ¯Ö®Ö ®Ö ´Ö¬µÖß֟ÖÖ, µÖÆ ´ÖŸÖÖ×£ÖÔ ¤ã³ÖÖÔÝµÖ ÕÕ 32 ÕÕ

 

Controls no passions and the heart-

   Contains no unattachment true.

No frankness and no open heart,

   Unfortunate that bigot too.                            32

 

»ÖõÖÞÖ ÛúÊÖÓ ´ÖŸÖÖ£ÖßÔ®ÖÖÓ, µÖŸÖÖ£ÖÔ •ÖÖ¾ÖÖ ÛúÖ•Ö Õ

ƾÖê ÛúÆãÓ †ÖŸ´ÖÖ£ÖßÔ®ÖÖÓ, †ÖŸ´Ö †£ÖÔ ÃÖãÜÖÃÖÖ•Ö ÕÕ 33 ÕÕ

´ÖŸÖÖ×£ÖÔ»ÖõÖÞÖÓ ¯ÖÎÖꌟÖÓ ´ÖŸÖÖ£ÖÔŸµÖÖÝÖÆêŸÖ¾Öê Õ

¡¯ÖÎÖŸ´ÖÖ×£ÖÔ»ÖõÖÞÖÓ ¾ÖõÖÓês¬Öã®ÖÖssŸ´ÖÃÖãÜÖÆêŸÖ¾Öê ÕÕ 33 ÕÕ

   »ÖõÖÞÖÓ ÛúÆê ´ÖŸÖÖ×£ÖÔ Ûê, ´ÖŸÖ-¡¯ÖÎÖÝÖÎÆ- ÆŸÖ-ÆêŸÖã Õ

   ¡¯ÖÎ²Ö ÛúÆŸÖÖ ¡¯ÖÎÖŸ´Ö×£ÖÔ Ûê, ¡¯ÖÎÖŸ´Ö ¡¯ÖΣÖÔ ÃÖãÜÖ-ÃÖêŸÖã ÕÕ 33 ÕÕ

 

The bigot`s badges thus described,

   To give up bigotry for good;

Soul-seekers` virtues now prescribed,

   Are for attaining supreme good.                        33

 

†ÖŸ´Ö–ÖÖ®Ö ŸµÖÖÓ ´Öã×®Ö¯ÖÞÖã, †ÖŸ´ÖÖ£ÖßÔ •Ö®Ö •ÖÖêµÖ Õ

²ÖÖÛúß Ûãú»ÖÝÖã¹ý Ûú»¯Ö®ÖÖ, †ÖŸ´ÖÖ£ÖßÔ •Ö®Ö •ÖÖêµÖ ÕÕ 34 ÕÕ

¡¯ÖÎÖŸ´Ö–ÖÖ®ÖÓ ³Ö¾Öê¤Ë µÖ¡Ö ŸÖ¡Öî¾ÖÓ ÝÖã¹ýŸÖÖ ŠúŸÖÖ Õ

Ûãú»ÖÝÖã¸Öê: Ûú»¯Ö®ÖÖ Ê®µÖÖ ‹¾Ö´ÖÖŸ´ÖÖ×£ÖÔ´ÖÖ®ÖË ®ÖÖ ÕÕ 34 ÕÕ

   ¡¯ÖÎÖŸ´Ö–ÖÖ®Ö ŸÖÆÑ ´Öã×®Ö¯Ö®ÖÖ, ¾ÖÆß ÃÖŸµÖ ÝÖã¹ý ÆÖêµÖ Õ

   ²ÖÖÛúß Ûãú»Ö-ÝÖã¹ý Ûú»¯Ö®ÖÖ, ¡¯ÖÎÖŸ´ÖÖ£ÖßÔ ®Ö×ÆÓ •ÖÖêµÖ ÕÕ34 ÕÕ

 

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

 

¯ÖΟµÖõÖ ÃÖ¤ËÝÖã¹ý ¯ÖÎÖׯŸÖ®ÖÖê, ÝÖÞÖê ¯Ö¸´Ö ˆ¯ÖÛúÖ¸ Õ

¡ÖÞÖê µÖÖêÝÖ ‹ÛúŸ¾Ö£Öß, ¾ÖŸÖêÔ †Ö–ÖÖ¬ÖÖ¸ ÕÕ 35 ÕÕ

¯ÖΟµÖõÖÃÖ¤ËÝÖã¹ý¯ÖÎÖ¯ŸÖê×¾ÖÔ®¤ê¤ã¯ÖÛéúןÖÓ ¯Ö¸Ö´ÖË Õ

µÖÖêÝÖסÖÛê®Ö ‹ÛúŸ¾ÖÖ¤Ë ¾ÖŸÖêÔŸÖÖss–ÖÖ¯Ö¸Öê ÝÖã¸Öê: ÕÕ35 ÕÕ

   ¯ÖΟµÖõÖ ÃÖ¤ËÝÖã¹ý ¯ÖÎÖׯŸÖ ÛúÖê, ×ÝÖ®Öê ¯Ö¸´Ö ˆ¯ÖÛúÖ¸ Õ

   ŸÖß®ÖÖêÓ µÖÖêÝÖ ÃÖ´ÖÖ¸Ûú¸, ¾ÖŸÖêÔ ¡¯ÖÎÖ–ÖÖ¬ÖÖ¸ ÕÕ 35 ÕÕ

 

The company of the Teacher true,

   Directly does the greatest good ;

Soul-seekers all accept this view,

   Complete obedienbce understood.                  35

 

‹Ûú ÆÖêµÖ ¡ÖÞÖ ÛúÖ»Ö´ÖÖÓ, ¯Ö¸´ÖÖ£ÖÔ®ÖÖê ¯ÖÓ£Ö Õ

¯ÖÎê¸ê ŸÖê ¯Ö¸´ÖÖ£ÖÔ®Öê, ŸÖê ¾µÖ¾ÖÆÖ¸ ÃÖ´ÖÓŸÖ ÕÕ 36 ÕÕ

סÖÂÖã ÛúÖ»ÖêÂÖã ‹Ûú: õÖÖŸÖË ¯Ö¸´ÖÖ£ÖÔ¯Ö£ÖÖê ¬ÖÎã¾Ö´ÖË Õ

¯ÖÎ긵ÖêŸÖË ¯Ö¸´ÖÖ£ÖÔ ŸÖÓ ÝÖÎÖÊÖê ¾µÖ¾ÖÆÖ¸ ¡¯ÖÎÖ´ÖŸÖ: ÕÕ 36 ÕÕ

   ‹Ûú ÆÖêµÖ ¡ÖµÖÛúÖ»Ö ´ÖêÓ, ¯Ö¸´ÖÖ¸£Ö ÛúÖê ¯ÖÓ£Ö Õ

   ¯ÖÎê¸ê •ÖÖê ¯Ö¸´ÖÖ£ÖÔ ÛúÖê, ÃÖÖê ¾µÖ¾ÖÆÖ¸ ÃÖ´ÖÓŸÖ ÕÕ 36 ÕÕ

 

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

 

‹´Ö ×¾Ö“ÖÖ¸ß †ÓŸÖ¸ê, ¿ÖÖ¬Öê ÃÖ¤ËÝÖã¹ýµÖÖêÝÖ Õ

ÛúÖ´Ö ‹Ûú ¡¯ÖÎÖŸ´ÖÖ£ÖÔ®ÖãÓ, ²Öß•ÖÖêÓ ®ÖÆßÓ ´Ö®Ö ¸ÖêÝÖ ÕÕ37 ÕÕ

¡¯ÖήŸÖ¸ê¾ÖÓ ÃÖ´ÖÖ»ÖÖê“µÖ ¿ÖÖê¬ÖµÖêÓŸÖË ÃÖ¤ËÝÖã¸ÖêµÖãÔוִÖË Õ

ÛúÖµÖÔ´ÖÖŸ´ÖÖ£ÖÔ´ÖêÓÛÓ ŸÖ¤Ë ®ÖÖ¯Ö¸Ö ´ÖÖ®ÖÃÖß ¹ý•ÖÖ ÕÕ37 ÕÕ

   ‹êÃÖê ÃÖÖê“Öê ǤµÖ ´ÖêÓ, ¿ÖÖê¬ÖÓê ÃÖ¤ËÝÖã¹ý µÖÖêÝÖ Õ

   ÛúÖ´Ö ‹Ûú ¡¯ÖÎÖŸ´ÖÖ£ÖÔ ÃÖê, ¡¯ÖήµÖ ®ÖÆßÓ ´Ö®Ö ¸ÖêÝÖ ÕÕ37 ÕÕ

 

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

 

ÛúÂÖÖµÖ®Öß ˆ¯Ö¿ÖÖÓŸÖŸÖÖ, ´ÖÖ¡Ö ´ÖÖêõֆ׳ֻÖÖÂÖ Õ

³Ö¾Öê ÜÖê¤, ¯ÖÎÖÞÖߤµÖÖ, ŸµÖÖÓ †ÖŸ´ÖÖ£ÖÔ×®Ö¾ÖÖÃÖ ÕÕ38 ÕÕ

ˆ¯Ö¿ÖÖ×®ŸÖ: ÛúÂÖÖµÖÞÖÖÓ ×®Ö¾ÖÖÔÞÖê Ûê¾Ö»ÖÓ ÝÖé×¬Ö : Õ

³Ö¾Öê ÜÖê¤Öê ¤µÖÖ ÃÖŸ¾Öê ŸÖ¡ÖÖssŸ´ÖÖ£ÖÔŸ¾ÖÃÖÓÝÖןÖ: ÕÕ38ÕÕ

   ˆ¯Ö¿ÖÖ®ŸÖŸÖÖ ÛúÂÖÖµÖ Ûúß, ´ÖÖ¡Ö ´ÖÖêõÖ ¡¯ÖÎ׳ֻÖÖÂÖÖ Õ

   ³Ö¾Ö ×¾Ö¸ÖÝÖ ¯ÖÎÖÞÖß-¤µÖÖ, ŸÖÆÑ ¡¯ÖÎÖŸ´ÖÖ£ÖÔ ×®Ö¾ÖÖÃÖ ÕÕ 38ÕÕ

 

See seekership in soul-compassion,

   Suppression of all passoions four;

The hope of only liberation,

   Dejection of such rebirth-tour.                       38

 

¤¿ÖÖ ®Ö ‹¾Öß •µÖÖÓÃÖã¬Öß, •Öß¾Ö »ÖÆê ®ÖÆßÓ •ÖÖêÝÖ Õ

´ÖÖêõÖ´ÖÖÝÖÔ ¯ÖÖ´Öê ®ÖÆßÓ, ´Ö™ê ®Ö †ÓŸÖ¸ÖêÔÝÖ ÕÕ39 ÕÕ

‹ŸÖÖ¤é¿Öß ¤¿ÖÖÓ µÖÖ¾Ö¤Ë µÖÖêݵÖÖÓ •Öß¾ÖÖê »Ö³ÖÓêŸÖ ®Ö Õ

´Öã׌ŸÖ´ÖÖÝÖÔ ®Ö ¯ÖÎÖ¯®ÖÖ×ŸÖ ŸÖÖ¾Ö““ÖÖsßµÖÖ®ŸÖ¸ß ¹ý•ÖÖ ÕÕ39ÕÕ

   ¤¿ÖÖ ®Ö ‹êÃÖß •ÖÆÑ ÃÖã¬Öß, •Öß¾Ö »ÖÆê ®Ö×ÆÓ µÖÖêÝÖ Õ

   ´ÖÖêõÖ´ÖÖÝÖÔ ¯ÖÖ‹ ®ÖÆßÓ, ×´Ö™ê ®Ö ¡¯ÖήŸÖ¸ ¸ÖêÝÖ ÕÕ 39 ÕÕ

 

Unless one reaches such a stare,

   No compamu of teachers good;

Nor soul-suffering gets a gate,

   Cannot attain the freedom road.                   39

 

¡¯ÖÎÖ¾Öê •µÖÖÓ ‹ê¾Öß ¤¿ÖÖ, ÃÖ¤ËÝÖã¹ý²ÖÖê¬Ö ÃÖãÆÖµÖ Õ

ŸÖê ²ÖÖê¬Öê ÃÖã×¾Ö“ÖÖ¸ÞÖÖ, ŸµÖÖÓ ¯ÖÎÝÖ™ê ÃÖãÜÖÎ¤ÖµÖ ÕÕ40 ÕÕ

õÖ֤ߤé¿Öß ¤¿ÖÖ µÖ¡Ö ÃÖ¤ËÝÖã¹ý²ÖÖê¬Ö¯Öæ×¾ÖÔÛúÖ Õ

ÃÖ׫“ÖÖ¸: ŸÖµÖÖss×¾ÖÃõÖÖŸÖË ÃÖãÜÖ¤Öês¤ãÜÖ:¤Öê ®ÖéÞÖÖ´ÖË ÕÕ 40 ÕÕ

   †Ö¾Öê •ÖÆÑ ‹êÃÖß ¤¿ÖÖ, ÃÖ¤ËÝÖã¹ý ²ÖÖê¬Ö ÃÖãÆÖµÖ Õ

   ˆÃÖ ÃÖã²ÖÖê¬Ö ÃÖê דÖÓ®ŸÖ®ÖÖ, ŸÖÆÑ ¯ÖÎÝÖ™ê ÃÖãÜÖ¤ÖµÖ ÕÕ40 ÕÕ

 

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

 

•µÖÖÓ ¯ÖÎÝÖ™ê ÃÖã¾Öß“ÖÖ¸ÞÖÖÓ, ŸµÖÖÓ ¯ÖÎÝÖ™ê ×®Ö•Ö–ÖÖ®Ö Õ

•Öê –ÖÖ®Öê õÖµÖ ´ÖÖêÆ £Ö‡, ¯ÖÖ´Öê ¯Ö¤ ×®Ö¾ÖÖÔÞÖ ÕÕ41 ÕÕ

ÃÖ׫“ÖÖ¸Öê ³Ö¾Öê¤ µÖ¡Ö ŸÖ–ÖÖssŸ´ÖŸ¾Ö¯ÖÎÛúÖ¿Ö®Ö´ÖË Õ

ŸÖê®Ö ´ÖÖêÆÓ õÖµÖÓ ®Öߟ¾ÖÖ ¯ÖÎÖ¯®ÖãµÖÖ×®®Ö¾ÖéÔן֤֯´ÖË ÕÕ41 ÕÕ

   •ÖÆÑ ¯ÖÎÝÖ™ê ¿Öã³Ö דÖÓ®ŸÖ®ÖÖ, ŸÖÆÑ ¯ÖÎÝÖ™ê ×®Ö•Ö –ÖÖ®Ö Õ

   ˆÃÖ ÃÖã–ÖÖ®Ö ÃÖê ´ÖÖêÆ-ÆŸÖ, ¯ÖÖµÖê ¯Ö¤ ×®Ö¾ÖÖÔÞÖ ÕÕ41ÕÕ

 

With inner-thought, self knowledge shines,

   That knowledge delusion roots out;

The topmost state the seeker climbs,

   Thus gets the salvation, no doubt,                   41

 

ˆ¯Ö•Öê ŸÖê ÃÖã×¾Ö“ÖÖ¸ÞÖÖ, ´ÖÖêõÖ´ÖÖÝÖÔ ÃÖ´Ö•ÖÖµÖ Õ

ÝÖã¹ý-׿ÖµÖÃÖÓ¾ÖÖ¤£Öß, ³ÖÖÓÜÖã Â֙˯֤ †ÖÓ×Æ ÕÕ 42 ÕÕ

ÃÖÓ³Ö¾ÖêŸÖË ÃÖ׫“ÖÖ¸Öê µÖî:ÃÖã–ÖÖ®ÖÓ ´Öã׌ŸÖ¾ÖŸ´ÖÔ “Ö Õ

ŸÖÖ×®Ö ¾ÖõµÖê ¯Ö¤Ö×®Ö ÂÖ™Ë ÃÖÓ¾ÖÖ¤ê ÝÖã¹ý-׿ÖµֵÖÖê: ÕÕ 42 ÕÕ

   ˆ¯Ö•Öê µÖÆ ÃÖã×¾Ö“ÖÖ¸ÞÖÖ, ´ÖÖêõÖ´ÖÖÝÖÔ ÃÖ´Ö—ÖÖ×Æ Õ

   ÃÖãÝÖã¹ý-׿Ö嵅 ÃÖ´¾ÖÖ¤ ÃÖê ³ÖÖÂÖæÑ ÂÖ™Ë ¯Ö¤ ´ÖÖÓ×Æ ÕÕ42 ÕÕ

 

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

 

†ÖŸ´ÖÖ ”ê, `ŸÖê ×®ÖŸµÖ ”ê` `”ê ÛúŸÖÖÔ ×®Ö•ÖÛú´ÖÔ ` Õ

`”ê ³ÖÖꌟÖÖ` ¾Öôß `´ÖÖêõÖ ”ê` ´ÖÖêõÖˆ¯ÖÖµÖ ÃÖã¬Ö´ÖÔ` ÕÕ 43 ÕÕ

•Öß¾ÖÖês×ÃŸÖ ÃÖ “Ö ×®ÖŸµÖÖs×ÃŸÖ ÛúŸÖÖÔs×ÃŸÖ ×®Ö•ÖÛú´ÖÔÞÖ: Õ

³ÖÖꌟÖÖ×ÃŸÖ “Ö ¯Öã®Ö´ÖãÔ׌ŸÖ´ÖãÔŒŸµÖã¯ÖÖµÖ: ÃÖ㤿ÖÔ®Ö´ÖË ÕÕ43 ÕÕ

   ¡¯ÖÎÖŸ´ÖÖ Æî ¾ÖÆ ×®ÖŸµÖ Æî, Æî ÛúŸÖÖÔ ×®Ö•Ö Ûú´ÖÔ Õ

   Æî ³ÖÖꌟÖÖ ;ÆÖê ´ÖÖêõÖ³Öß, ´ÖÖêõÖ ˆ¯ÖÖµÖ ÃÖã¬Ö´ÖÔ ÕÕ43 ÕÕ

 

The soul exists, see it eternal,

   Accepts bondage, receives the fruit;

It can be free, take means devotional,

   Ignorance is the bondage root.                    43

 

ÂÖ™ËãÖÖ®ÖÛú ÃÖÓ–Öê¯Ö´ÖÖÓ, Â֙ˤ¿ÖÔ®Ö ¯ÖÞÖ ŸÖêÆ Õ

ÃÖ´Ö•ÖÖ¾ÖÖ ¯Ö¸´ÖÖ£ÖÔ ®Öê, ÛúÊÖÓ –ÖÖ®Öß‹ ‹Æ ÕÕ44 ÕÕ

ÂÖ™ËãÖÖ®ÖßµÖÓ ÃÖ´ÖÖÃÖê®Ö ¤¿ÖÔ®ÖÖ×®Ö Â֛哵֟Öê Õ

¯ÖÎÖꌟÖÖ ÃÖÖ –ÖÖ×®Ö׳֖ÖÖÔŸÖãÓ ¯Ö¸Ó ŸÖŸ¾ÖÓ ¬Ö¸ÖïÖ鿵ÖÖ´ÖË ÕÕ44 ÕÕ

   ÂÖ™Ë ¯Ö¤ µÖê ÃÖê–Öê¯Ö ´ÖêÓ, ÂÖ™Ë ¤¿ÖÔ®Ö µÖê •ÖÖ®Ö Õ

   ÃÖ´Ö—ÖÖ®Öê ¯Ö¸´ÖÖ£ÖÔ ÛúÖê ÛúÆêÓ µÖÆß ×¾Ö«Ö®Ö ÕÕ44 ÕÕ

 

Six subjects or six schools of thought, 

   Are here described as seers great;

In abstract scriptures strictly taught,

   For understanding soul concrete.                 44

 

¿ÖÓÛúÖ:-  ®Ö£Öß ¤é×™´ÖÖÓ †Ö¾ÖŸÖÖê, ®Ö£Öß •ÖÞÖÖŸÖãÓ ¹ý¯Ö Õ

²Öß•ÖÖê ¯ÖÞÖ †®Öã³Ö¾Ö ®ÖÆßÓ, ŸÖê£Öß ®Ö •Öß¾Öþֹý¯Ö ÕÕ45 ÕÕ

†¤é¿µÖŸ¾ÖÖ¤¹ýׯ֟¾ÖÖ••Öß¾ÖÖê ®ÖÖßµÖê¾Ö ³ÖꤳÖÛË Õ

†®Öã³ÖæŸÖê¸ÝÖ´µÖþÖÖ®®Öé¿Ö’ûÝÖŸµÖê¾Ö Ûê¾Ö»Ö´ÖË ÕÕ 45 ÕÕ

   ®Ö ŸÖÖê ¤é×™ ´ÖêÓ †Ö¸ÆÖ, ®Ö Æß •ÖÖ®ÖŸÖÖ ¹ý¯Ö Õ

   ¯Öã®Ö: †®µÖ †®Öã³Ö¾Ö ®ÖÆßÓ, ¡¯ÖΟÖ: ®Ö •Öß¾Ö Ã¾Ö¹ý¯Ö ÕÕ45 ÕÕ

 

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

 

†£Ö¾ÖÖ ¤êÆ•Ö †Ö¤´ÖÖ, †£Ö¾ÖÖ ‡ÓצµÖ ¯ÖÎÖÞÖ Õ

×´Ö£µÖÖ •Öæ¤Öê ´ÖÖ®Ö¾ÖÖê, ®ÖÆßÓ •Öæ¤æÓ ‹Ó¬ÖÖÞÖ ÕÕ 46 ÕÕ

¤êÆ ‹¾Ö ¾ÖÖ •Öß¾ÖÖês×ÃŸÖ ¯ÖÎÖÞÖ¹ý¯ÖÖês£Ö¾ÖÖ ÃÖ “Ö Õ

‡×®¦µÖÖŸ´ÖÖ ŸÖ£ÖÖ ´Ö®µÖÖê ®Öî¾ÖÓ ×³Ö®®ÖÖê Ê»ÖõÖÞÖ: ÕÕ46 ÕÕ

   †£Ö¾ÖÖ µÖÆ ŸÖ®Ö †ÖŸÖ´ÖÖ ¡¯ÖΣ־ÖÖ ‡×®¦µÖ ¯ÖÎÖÞÖ Õ

   ³ÖÎÖ®ŸÖ ׳֮®Ö Æî ´ÖÖ®Ö®ÖÖ, ®ÖÆßÓ ¯Öé£ÖÛú ÃÖÓ¬ÖÖ®Ö ÕÕ46 ÕÕ

 

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

 

¾Öôß •ÖÖê †ÖŸ´ÖÖ ÆÖêµÖ ŸÖÖê, •ÖÞÖÖµÖ ŸÖê †ÆßÓ Ûê´Ö ?

•ÖÞÖÖµÖ •Öß ŸÖê ÆÖêµÖ ŸÖÖê : ‘Ö™ ¯Ö™ †Öפ •Öê´Ö ÕÕ47 ÕÕ

µÖפ õÖÖ¤Ë ³ÖꤾÖÖ®ÖË •Öß¾ÖÖês®Öã³ÖæµÖêŸÖ Ûú£Ö Ó®Ö ×Æ ?

µÖ¤×ÃŸÖ ÃÖÛú»ÖÓ ŸÖŸÖË ŸÖã –ÖÖµÖŸÖê Ûú“Ö-ÛúÖ“Ö¾ÖŸÖ ÕÕ47 ÕÕ

   µÖפ †ÖŸ´ÖÖ †×ß֟¾Ö ŸÖÖê, ³ÖÖÂÖê ŒµÖÖÓê ®Ö×ÆÓ •ÖÖ®Ö Õ

   ³ÖÖÂÖê ŸÖÖê ¡¯ÖÎ×ß֟¾Ö ÆÖê, ‘Ö™ ¯Ö™ ¡¯ÖÎÖפ ÃÖ´ÖÖ®Ö ÕÕ47 ÕÕ

 

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 

 

´ÖÖ™ê ”ê ®ÖÆßÓ †ÖŸÖ´ÖÖ, ×´Ö£µÖÖ ´ÖÖêõÖ ˆ¯ÖÖµÖ Õ

‹ †ÓŸÖ¿ÖÔÛúÖŸÖÞÖÖê, ÃÖ´Ö•ÖÖ¾ÖÖê ÃÖ¤ã¯ÖÖµÖ ÕÕ48ÕÕ

¡¯ÖθêsŸÖÖî ®Öî¾Ö ¡¯ÖÎÖŸ´ÖÖs×ÃŸÖ ŸÖŸÖÖê ´Öã׌ŸÖ¯ÖΣÖÖ ¾Öé£ÖÖ Õ

‹®ÖÖ´ÖÖ³µÖ®ŸÖ¸ßÓ ¸êÛúÖ´ÖãŸÛúß»ÖµÖ ¯ÖγÖÖê !  ¯ÖγÖÖê ! ÕÕ 48 ÕÕ

   ¡¯ÖΟÖ: ®ÖÆßÓ Æî ¡¯ÖÎÖŸÖ´ÖÖ ×´Ö£µÖÖ ´ÖÖêõÖ ˆ¯ÖÖµÖ Õ

   µÖÆ ¡¯ÖήŸÖ¸ ¿ÖÓÛúÖ µÖÆÖÑ, ÃÖ´Ö—ÖÖ¡¯ÖÎÖê ÃÖ¤ã¯ÖÖµÖ ÕÕ48 ÕÕ

 

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

 

ÃÖ´ÖÖ¬ÖÖ®Ö : ³ÖÖõÖÖê ¤êÆÖ¬µÖÖÃÖ£Öß, †ÖŸ´ÖÖ ¤êÆÃÖ´ÖÖ®Ö Õ

          ¯ÖÞÖ ŸÖê ¾Ö®®Öê ׳֮®Ö ”ê, ¯ÖÎÝÖ™»ÖõÖÞÖê ³ÖÖ®Ö ÕÕ 49 ÕÕ

          ¡¯ÖάµÖÖµÖÖ¤Ë ³ÖÖ×ÃÖŸÖÖ ¤êÆ-¤ê×Æ®ÖÖê: ÃÖ´ÖŸÖÖ, ®Ö ÃÖÖ Õ

ŸÖµÖÖê«ÔµÖÖê: ÃÖã׳֮®ÖŸ¾ÖÖ»»ÖõÖÞÖî: ¯ÖÎÛú™î¸ÆÖê ! ÕÕ49 ÕÕ

   ³ÖÖõÖÖê ¤êÆÖ¬µÖÖÃÖ ÃÖê ¡¯ÖÎÖŸ´ÖÖ ¤êÆ ÃÖ´ÖÖ®Ö Õ

   ¯Ö¸ ¾Öê ¤Öê®ÖÖêÓ ×³Ö®®Ö Æî ¯ÖÎÝÖ™ ÃÖã»ÖõÖÞÖ ³ÖÖ®Ö ÕÕ49 ÕÕ

 

The Teacher true does so explain,

   The body and the soul seem one;

Distinct are both, the signs are plain,

   Remove body – Infatuation.              49