अपन पहिचान: आध्यात्मिक स्वरूप

The great Elements, Egoism, Intellect, as also Unmanifested (Mukta Prakrti), the ten senses and the one (mind), and the five objects of the senses; desire, hatred, pleasure, pain, the aggregate, intelligence, fortitude – the Ksetra has been thus briefly described with its modifications.

The Sankhyas speak of those mentioned in the fifth Sloka as the twenty-four Tattvas or Principles.

The great elements: Mahabhutas – pervade all Vikaras, modification of matter.

Aggregate: Samghata – combination of the body and the senses.

Desire and other qualities which the Vaisesikas speak of as inherent attributes of the Atman, are spoken of in the sixth Sloka as merely the attributes of Ksetra, and not the attributes of Ksetrajna. Desire and other qualities mentioned here, stand for all the qualities of the Antah-Karana or inner sense – as mere mental states. Each of them, being knowable, is Ksetra.

The Ksetra, of which the various modifications in their totality are spoken of as “this body” in the first Sloka, has been here dwelt upon in all its different forms, from “The great Elements” to “fortitude”.

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम्‌॥
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः॥१३-७॥

मानहीनता, दम्भहीनता, अहिंसा, क्षमा, सरलता, आचार्यक उपासना, शौच, स्थिरता आर मनक भलीभाँति निग्रह;

Humility, unpretentiousness, non-injury, forbearance, uprightness, service to the teacher, purity, steadiness, self-control;

Acarya: one who teaches the means of attaining Moksa.

Purity: external and internal.

The former consists in washing away the dirt from the body by means of water, etc., and the latter – the purity of mind – consists in removal from it of the dirt of attachment and other passions, by the recognition of evil in all objects of the senses.

इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च॥
जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम्‌॥१३-८॥

इन्द्रिय केर भोगादि मे वैराग्य आर अहंकारहीनता तथा जन्म, मृत्यु, जरा-व्याधि एवं दु:खरूप दोष केँ बेर-बेर देखब;

The renunciation of sense-objects, and also absenचe of egoism; reflection on the evils of birth, death, old age, sickness, and pain; Sense-objects: such as sound, touch, etc. of pleasures seen or unseen.

Pain: whether Adhyatmika, i.e., arising in one’s own person; or Adhibhautika, i.e., produced by external agents, or Adhidaivika, i.e., produced by supernatural beings.

Reflection …. pain: or the passage may be interpreted as – reflection on the evils and miseries of birth, old age, and sickness. Birth, etc., are all miseries, not that they are miseries in themselves, but because they produce misery. From such reflection arises indifference to sense-pleasures, and the senses turn towards Innermost Self for knowledge.

असक्तिरनभिष्वङ्ग: पुत्रदारगृहादिषु।

नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु॥९॥

मयि चानन्ययोगेन भक्तिव्यभिचारिणी।

विविक्तदेशसेवित्वमरतिर्जनसंसदि॥१०॥

अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम्।

एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा॥११॥

अनासक्ति, पुत्र-स्त्री-घर आदि मे अलिप्तता तथा इष्ट आर अनिष्टक प्राप्ति मे सदा समचित्त रहब; हमरा (कृष्ण) मे अनन्ययोग सँ अव्यभिचारिणी भक्ति, एकान्त देश केर सेवन करबाक स्वभाव आर जनसमुदाय मे अप्रीति; अध्यात्मज्ञानमे नित्य स्थिति, तत्त्वज्ञानक अर्थ केर दर्शन, यैह (सब) ज्ञान थीक। एकर विपरीत जे अछि, ओ अज्ञान थीक, एहेन कहल गेल छैक।