Ishtopadesh Gatha 10

English Translation of Acharya Pujyapada swami’s Ishtopadesh – Deliberation (vivechana) and Poetic Translation by Acharya shri Vidyasagarji maharaj

इष्टोपदेश गाथा 10

विराधकः कथं हन्त्रे जनाय परिकुप्यति । त्र्यङ्गुलं पातयन् पद्भ्यां स्वयं दण्डेन पात्यते ॥10॥

Viradhakaḥ Kathaṁ Hantre Janāya Parikupyati
Tryaṅgulaṁ Pātayan Padbhyāṁ Svayaṁ Daṇḍena Pātyate ॥10॥

Poetic Translation (Padyanuvad )

Hatyaara Yadi Hatya Karta, Tum Kyon? Us Par Krodh Karo,
Hatyaare To Tum Bhi Ho Phir, Kuchh To Man Mein Bodh Dharo.
Tryaṅgul Ko Nij Pairon Se Jo, Koi Maanav Gira Raha,
Usi Samay Par Usi Daṇḍ Se, Svayam Dhara Par Gira Aha ॥10॥

If a murderer commits a crime, why do you harbor anger against them?
Are you not also guilty in your own ways? Reflect on this and develop some understanding.
Just as a person kicks away three fingers’ width of earth with their feet,
At the same moment, they fall to the ground due to the same act.

This verse highlights the futility of anger and the principle of karmic retribution. Just as a person trying to kick up a little dirt ends up striking themselves inadvertently, similarly, harboring anger or seeking revenge against others results in self-inflicted harm. Instead of reacting with anger, one should introspect and seek wisdom, recognizing that harm to others often leads to one’s own downfall.

Why should the evil-doer become angry with him who takes revenge on him ? He who pulls down the trangura with both his feet is himself felled to the ground through its instrumentality! This is but just! It there fore, does not become one to get angry !

Note – The trangura is an instrument so constructed that if a man holds it with both his hands and then tries with his feet to pull it down to the ground, it will overthrow him at once. The acharya likens the action of an evil-doer to the result of pulling down the trangura. The evil one experiences at this moment from the hands of an enemy is sure enough the result of one’s own evil-doing in the past. It is that evil which like the trangura has rebounded on oneself and is responsible for one’s suffering. Surely, this is but justice, pure and simple. Where is then room for anger in this? The point is that in this world evil is caused by evil, what is experienced now as an evil, experience is sure enough the resultant of an evil act done by us in the past. The experiencer of evil is thus him self proved to be the doer of evil and the cause of his own suffering. Still it is necessary to punish the evil-doer, for otherwise it will be destructive of society and good order. The wise man should, however, so control himself that he should do his duty, but should not allow himself to be carried away by passion in its discharge. The judge, for instance, should so deport himself as to punish the prisoner who is proved to be guilty, but while doing so he should maintain his own serenity of mind and should not allow his decision to be influenced by anger. The result of anger is very harmful for the soul; it tends to undesir- able conditions in the next rebirth. Hence, the judge who allows his mind to be swayed by passion will be incurring the liability for a painful hereafter, while the judge who merely discharges his duty and remains calm and collected and of an unruffled temperament will be avoiding that liability and will also be shortening his own bondage as the result of passionlessness.

Deliberation (vivechana)

This explanation emphasizes the futility and ignorance of imposing one’s anger on others. When someone comes to harm you, reacting with anger or attempting retaliation is not only unwise but also a reflection of one’s ignorance. The Acharya conveys that worldly beings, driven by passions, respond impulsively to physical gestures without recognizing the deeper essence of the soul. This ignorance leads to an endless cycle of violence and hatred, fueled by the illusion of enmity.

The Doctor-Patient Analogy

The analogy of a doctor and a patient illustrates the concept:

• A patient in pain might unintentionally harm the doctor during treatment, but the doctor does not retaliate.
• The doctor perceives the pain, not the patient, as the root cause of the aggression.
• Similarly, when someone acts negatively, their behavior should be understood as a result of their internal afflictions or karmic conditions, not as a personal attack.

Once the patient is cured, they express gratitude and acknowledge their mistakes. This example teaches that anger and retaliation only exacerbate problems, whereas calm understanding can heal and lead to growth.

“Tryangulam Patayan Padbhyam” (Three-Finger Device Analogy)

The Acharya uses another analogy: when one deliberately kicks a three-fingered device (used in farming) to the ground, it falls due to their own action. Similarly, when someone causes harm or responds to harm with anger, they are entangling themselves further in negative karma. Retaliation leads to self-destruction, much like pulling out a critical support leg of a tripod causes a fall.

Consequences of Negative Emotions

Reacting with anger binds one to karma, which manifests in future suffering. Even if the intended harm does not affect the other person, the one harboring negative emotions certainly incurs karmic consequences. These consequences cannot be undone, even with repentance, especially if they involve ayushya karma (life-determining karma), which dictates one’s life span and fate.

• Avoid retaliation: Anger harms the one feeling it more than the target.
• Recognize ignorance: Negative actions by others stem from their karmic influences, not their essence.
• Cultivate positive thoughts: Good intentions lead to favorable karmic outcomes, whereas negative thoughts result in suffering.
• Self-awareness and responsibility: Understand that your reactions are your own doing, and only you bear the consequences.

By maintaining equanimity, one avoids creating further karmic entanglements, ensuring a path toward spiritual progress and liberation.

Understanding Through a New Example

The analogy of a photograph is used here to illustrate the nature of karma and its binding effects. Consider the following scenario:

The Photography Analogy:

A person wants their photograph taken and calls a photographer. To ensure the picture comes out well, the photographer advises them on posture, facial expressions, and other adjustments. Despite repeated instructions and a lengthy preparation process, at the exact moment the shutter clicks, the person may scratch their face, sneeze, yawn, or take a deep breath. Consequently, the photograph captures them in an awkward position.

When the photograph is processed and shown, the person is dissatisfied, claiming, “This isn’t me! It’s a terrible picture!” They refuse to pay for it, arguing that it doesn’t represent them well. The photographer responds, “I warned you and gave you ample time to prepare, but you failed to hold your posture at the critical moment.”

The key message is that the photograph captures the person exactly as they were at that moment, and no further alteration is possible.

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Connection to Karma:

The Acharya draws a parallel between this analogy and the workings of karma:

• Just as the photograph reflects the person’s state at the moment the shutter clicks, karma captures one’s mental and physical state at the time of its binding.
• Once karma is bound, it cannot be altered, much like a photograph cannot be changed after it is taken.
• The results of bound karma determine one’s future existence. For example:
  • If karma binds for an animal birth, one will take birth in the animal realm.
  • If bound for a human, celestial, or hellish existence, one will inevitably experience that realm.

When Does Karma Bind?

People often ask, “When does karma bind so we can remain vigilant at that time?” The answer is profound yet simple:

• One must remain cautious throughout their life—from its beginning to its end.
• Awareness and vigilance must be a constant practice, as the exact moment of binding is unpredictable.

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1. Immutable Nature of Karma: Once bound, karma determines the outcome, much like a photograph remains unchanged after it is developed.
2. Importance of Vigilance: Just as the person in the analogy needed to maintain their posture until the photo was taken, one must maintain purity of thought and action to avoid binding negative karma.
3. Accountability: The individual is solely responsible for the state of their karma. Just as the photographer cannot fix the person’s mistakes, no external force can alter the karma one has bound through their own actions.
4. Lifelong Awareness: Since karma can bind at any moment, constant mindfulness is the only way to ensure that one’s actions lead to positive outcomes.

This analogy beautifully underscores the critical role of personal responsibility and vigilance in shaping one’s destiny.

The great scripture writer Acharya Jinsean Swami has described the events so profoundly that reading them can bring tears to your eyes. Let us delve into this narrative:

The Struggles of Lord Rishabhdev

• Fasting for 373 Days: Lord Rishabhdev, the first Tirthankara, remained without food for 373 days. For six months, he did not even rise from his place. When he finally moved towards a householder’s home for alms, no one was familiar with the proper method of offering food (pādgāhan).
• Repeated Failures: Every day, the householders would introspect, wondering what mistake they were making that prevented the Lord from accepting their offerings.
• Cause of Obstruction: Was it a fault of Lord Rishabhdev? No, it was the result of a karma from his past life. In a previous birth, he had tied shut the mouths of bulls working in a threshing yard for 5-6 ghadīs (a period of approximately 2-2.5 hours) to prevent them from eating the harvested grains. This seemingly small act had a karmic repercussion, creating a karmic obstruction that denied him food for six months.

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The Role of Divinity and Karmic Fruition

Even individuals with Avadhijñāna (clairvoyant knowledge), such as Bharat Chakravarti and Bahubali, could not discern the cause of the obstructions in Lord Rishabhdev’s alms. Not even the king of gods, Indra, could intervene.

• Dependent on Karmic Fruition: Until the fruition (udaya) of punya karma (positive karma), even the gods cannot provide assistance. For instance, while Sita was wandering in the Dandakaranya forest, everyone, including the gods, could only watch. No one could help until the appropriate karmic fruition occurred.
• Transformation Through Karma: When the right time arrived, the agni-kunda (fire-pit) transformed into a pool of water, and auspicious sounds echoed. This shift highlights how karma determines the course of events.

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The Dynamics of Blessings and Curses

• Gods as Witnesses: The gods serve as witnesses to both our sins and virtues. They possess the ability to bless or curse, but these actions are influenced by the individual’s karma. For instance, blessings come effortlessly during punyodaya (positive karmic fruition), and even enemies may turn into allies. Conversely, during pāpodaya (negative karmic fruition), even friends may become foes.
• Limits of Divine Intervention: If gods were to unconditionally bestow blessings or curses, it would disrupt the karmic balance. All beings would either be perpetually prosperous or endlessly cursed, which has never been observed. Even the most powerful kings would pale in comparison if blessings were distributed indiscriminately.

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The Lesson on Anger and Forgiveness

The story carries a profound moral about anger and forgiveness:

• Do Not React to Anger with Anger: If someone is angry with you, responding with anger only harms you. It increases your own karmic burden and becomes a self-destructive act.
• Focus on Self-Control: Rather than retaliating, one should introspect and practice patience. This helps in reducing karmic bindings and leads to spiritual growth.

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1. Karma is Inexorable: Even the slightest actions, such as tying the mouths of bulls, can have profound karmic consequences, influencing future lifetimes.
2. Divinity Works Through Karma: The intervention of gods is not arbitrary but aligned with the fruition of one’s karma.
3. Virtue in Patience: Responding to anger with forgiveness and understanding helps mitigate karmic accumulation.
4. Awareness of Actions: Every action, no matter how small, carries weight in the grand scheme of karmic cycles.

This story reminds us of the deep interconnection between karma, virtue, and spiritual awareness, urging us to live mindfully and compassionately.

In essence, worldly beings, influenced by external causes (nimitta), engage in attachment (rāga) and aversion (dveṣa), thereby causing their own suffering. This is the core message of this verse. When a soul engages in attachment or aversion, it becomes disturbed and deviates from its true nature.

Consequences of Attachment and Aversion

1. Deviation from True Nature: By succumbing to attachment and aversion, the soul strays from its inherent peaceful state.
2. State of Disturbance: Instead of finding contentment, the soul experiences agitation and unrest.
3. Cycle of Suffering: The disturbed soul, rather than calming itself, fixates on the external cause and reacts further, perpetuating a cycle of pain. Both parties involved in the conflict are likely to suffer, and this may lead to the eventual destruction of both.

Immediate Impact of Attachment and Aversion

• The moment one indulges in rāga or dveṣa, suffering begins.
• Indulging in passions (kaṣāya) symbolizes turmoil and restlessness, while refraining from them signifies peace and joy.
• Thus, those seeking happiness must strive to keep their inner dispositions free from attachment, aversion, and passions.

The Path to Mutual Peace

When one makes an effort to remain calm and unaffected, it can potentially inspire the other party to also quell their negativity. Even if the other person fails to do so, maintaining personal equanimity safeguards one’s own peace.

The Dilemma of the Wise

• It is natural for an ignorant being to act out of passion due to a lack of awareness. However, when a wise person succumbs to passion, they are said to fall to the level of the ignorant.
• In such moments, the distinction between the wise and the ignorant vanishes. Both are deemed to be under the influence of kaṣāya.

The True Test of Wisdom

• The hallmark of wisdom lies in maintaining inner tranquility even in the face of attachment or aversion. A wise person should not let their knowledge be tarnished by succumbing to passions.
• True wisdom is demonstrated through steadfastness, tolerance, and a commitment to peace, regardless of external provocations.

Key Takeaway

To genuinely embody wisdom, one must not allow their knowledge to be distorted by attachment or aversion. Only then can the wise be distinguished from the ignorant. This principle underscores the essence of equanimity as a defining trait of a truly enlightened individual.

Isthopadesh Gatha 9 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayartha (Literal Meaning):

• (Virādhakaḥ) A person who causes harm
• (Hantre janāya) Why does he harbor anger towards the one who harms him?
• (Tryangulam) While using a three-fingered tool (like a small spade or pitchfork)
• (Pādbhyāṃ pātayan) To dig or collect debris from the ground with his feet,
• (Svayam daṇḍena) He himself bends and faces the consequence
• (Pātyate) Is punished (bent or subdued) by the tool.

Bhavartha (Philosophical Meaning):

Just as a person using a three-fingered tool (like a spade or fork) to pick up dirt or dig the ground must bend down himself, similarly, someone who causes harm to others inevitably suffers the consequences of their own actions. The law of karma ensures that those who harm others face the results of their deeds.

Thus, a wise person should not waste energy in anger or hatred toward someone who has wronged them. The perpetrator will inevitably face the repercussions of their misdeeds. Harboring attachment (rāga) or aversion (dveṣa) is futile and only disrupts one’s own peace of mind.

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Uthhanika (Prelude to the Next Verse):

Here, the disciple asks a pertinent question:
“What harm does a person cause themselves by indulging in attachment towards women and hatred towards enemies? Why are such emotions discouraged?”

The teacher responds by explaining the futility and self-destructive nature of rāga and dveṣa, emphasizing that these emotions harm the person harboring them more than anyone else. A life free from attachment and aversion aligns with equanimity and spiritual wisdom. गाथा 11

Core Message:

• One’s actions invariably lead to corresponding consequences.
• Harming others brings inevitable suffering to the doer.
• Wisdom lies in letting go of anger and attachment, focusing instead on maintaining inner peace and equanimity.

Swadhyay Ishtopadesh Gatha 9 & 10

Ishtopadesh Swadhyay youtube playlist

इष्टोपदेश Ishtopadesh

गाथा 1 (Gatha 1) | गाथा 2 ( Gatha 2 )| गाथा 3 ( Gatha 3)| गाथा 4 ( Gatha 4) | गाथा 5 ( Gatha 5) | गाथा 6 ( Gatha 6 )| गाथा 7 | गाथा 8 | गाथा 9 | गाथा 10 | गाथा 11 | गाथा 12 | गाथा 13 | गाथा 14 | गाथा 15

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