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The Deity said :
He who, regardless of the fruit of actions, performs the actions which ought to be performed, is the devotee and renouncer; not he who discards the (sacred) fires 1, nor he who performs no acts. Know, O son of Pāndu! that what is called renunciation is devotion; for nobody becomes a devotee who has not renounced (all) fancies 2. To the sage who wishes to rise to devotion, action is said to be a means, and to him, when he has risen to devotion, tranquillity 3 is said to be a means. When one does not attach oneself to objects of sense, nor to action, renouncing all fancies, then is one said to have risen to devotion. (A man) should elevate his self by his self 4; he should not debase his self, for even (a man's) own self is his friend, (a man's) own self is also his enemy 5. To him who has subjugated his self by his self 6, his self is a friend; but to him who has not restrained his self, his own self behaves inimically, like an enemy. The self of one who has subjugated his self and is tranquil, is absolutely concentrated (on itself), in the midst of cold and heat, pleasure and pain, as well as honour and dishonour. The devotee whose self is contented with knowledge and experience 7, who is unmoved 8, who has restrained his senses, and to whom a sod, a stone, and gold are alike, is said to be devoted. And he is esteemed highest, who thinks alike 9 about well-wishers, friends, and enemies, and those who are indifferent, and those who take part with both sides, and those who are objects of hatred, and relatives, as well as about the good and the sinful. A devotee should constantly devote his self to abstraction, remaining in a secret place 10, alone, with his mind and self 11 restrained, without expectations, and without belongings.
Foot Notes :
1. Which are required for ordinary religious rites.
2. Which are the cause of desires; see supra.
3. Abandonment of distracting actions; means scil. to perfect knowledge, says Srīdhara.
4. I. e. by means of a mind possessed of true discrimination.
5. Self is here explained as mind, the unsteadiness of which prevents the acquisition of devotion.
6. This means restraining senses by mind. See Maitrī-upanishad.
7. Supra.
8. By any of the vexations of the world.
9. I. e. is free from affection or aversion towards them.
10. Release from society' is insisted on at Sutta Nipāta,
11. Self is here explained as senses; in the previous clause as mind.
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