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English Translation of Acharya Pujyapada swami’s Ishtopadesh – Deliberation (vivechana) and Poetic Translation by Acharya shri Vidyasagarji maharaj
Utthanika (Prelude):
The Acharya now continues, saying:
“O soul! Just as you endure countless sufferings to acquire objects for the benefit of the body, pause and reflect on the true nature of this body. What is its essence and character?”
इष्टोपदेश गाथा 18
भवन्ति प्राप्य यत्सङ्गमशुचीनि शुचीन्यपि। स कायः सन्ततापायस्तदर्थं प्रार्थना वृथा ॥18॥
Bhavanti prāpya yatsaṅgamaśucīni śucīnyapi।
Sa kāyaḥ santatāpāyastadarthaṁ prārthanā vṛthā ॥18॥
Poetic Translation (Padyanuvad )
Malayāchala kā chandan chūraṇ, chaman chamelī chāturatā,
Kunda pushpa makaranda sugandhī, gandha-dāra mandāralatā।
Padārtha sab ye tan sangati se, gandha-pūrṇa bhī gande hoṁ,
Sadā ahit kar tan kā yadi tum, rāga karo to, andhe ho॥18॥
By the contact of which even pure objects are rendered impure and which is a constant source of affliction, to seek to provide such a body with the objects of pleasure is vanity!
Note – It is not the nature of the senses to ever attain to anything like a lasting sense of gratification. The source and store-house of impurity, the body may be surrounded by all sorts of luxuries and things that are expected to give one pleasure; but its cravings only increase while the things which it touches become impure for any other purpose
Deliberation (vivechana)
When associated with the body, the inherently pure and enlightened soul begins to experience impurity. The body itself is impure by nature, while the soul, in its true state, is pure, wise, and detached. However, due to the association with karmas and the body, the soul takes on impurity and deviates from its true nature.
The soul’s intrinsic nature is eternal, infinite, and unchanging. In contrast, the external influences (vibhava) it experiences are transient and finite. Because the soul is currently not fully enlightened, it perceives and understands only partial and external realities. As Acharya Kundakunda Swami explains in Samayasara:
“So savva-ṇāṇa-darisi kammaraeṇa ṇiyeṇa vacchaṇṇo।
Saṁsāra-samāvaṇṇo, ṇavi jāṇadi savvado savvaṁ॥ 160॥”
(“The soul, obscured by karma and delusion, is immersed in worldly existence and cannot perceive the entire reality as it is.”)
Acharya emphasizes that the union with the body is the root cause of this plight. People often seek better bodies or material wealth, but this does not lead to the soul’s ultimate benefit. Hence, praying for the body is futile (tadartham prarthana vritha). Instead, one should strive to reduce attachment to the body, let go of passions (kashayas), and focus on self-purification—this is the path to true success in life.
If one remains attached to the body and its desires, life will pass as it began, without meaningful progress. Moreover, worldly beings often make the mistake of becoming agitated or angry at external causes (nimitta), which is a significant weakness of the worldly soul.
Acharya points out that true spiritual progress is tested during adversity. Adversity arises from the fruition of past karmas (karmodaya), and one should not blame external causes for it. Instead, recognize that these karmas are the result of one’s own past actions. While external circumstances act as catalysts, the fruition of karma is internally driven.
Therefore, instead of being disturbed by external causes, focus on understanding and resolving the karmas themselves. Contemplate why these karmas arose, how long their influence will last, and what measures can be taken to neutralize them. This deep introspection and effort to overcome karmas is the path to liberation (mokshamarga).
Isthopadesh Gatha 18- Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram
Literal Meaning (Anvayarth):
- (Yatsangam): By whose association
- (Prapya): upon obtaining
- (Shuchini api): even pure substances
- (Ashuchini): become impure
- (Bhavanti): such
- (Saha Kaya): that body
- (Santatapaya): is the cause of constant suffering like hunger, etc.
- (Tadarth): therefore, for it
- (Prarthana Vritha): desiring pleasures is futile.
Interpretation (Bhavarth):
In this world, substances like fruits, flowers, camphor, sandalwood, oil, perfume, milk, and ghee are considered fragrant, sweet, visually pleasing, and pure. However, when these pure, aromatic, and pleasing substances are brought into contact with the body, they turn into impure and repulsive forms such as excrement, urine, blood, or flesh.
Flowers, upon being worn, lose their fragrance and wither. Perfumes, oils, sandalwood paste, and camphor, when applied to the body, mix with sweat and emit an unpleasant odor. Even beautiful clothes, when worn, cannot purify or beautify the body—they too become soiled and unpleasant.
The body, despite being adorned with beautiful and fragrant substances, remains inherently impure and incapable of being truly cleansed or beautified. In fact, it corrupts anything pure that comes into contact with it. Furthermore, the body is transient and perishable. Thus, efforts to beautify or sanctify the body are ultimately futile and meaningless.
Utthanika (Introduction to the Next Verse)
Yet, the disciple argues: “Bhagavan! If the body is always associated with impurity and cannot be truly benefited by wealth or possessions, then perhaps the soul can benefit from such things, not just through fasting and penance but also through the use of wealth and material objects.”
To this, the Acharya responds, “This is not the case,” and explains further. Gatha 19
Swadhyay Ishtopadesh Gatha 17 to 19
Swadhyay Ishtopadesh Youtube Playlist
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 ( Gatha 7 )| गाथा 8 ( Gatha 8 ) | गाथा 9 ( Gatha 9 ) | गाथा 10 ( Gatha 10)| गाथा 11 ( Gatha 11 )| गाथा 12 ( Gatha 12) | गाथा 13 ( Gatha 13 )| गाथा 14 ( Gatha 14 )| गाथा 15 ( Gatha 15 ) | गाथा 16 ( Gatha 16 )| गाथा 17 | गाथा 18 | गाथा 19 | गाथा 20 | गाथा 21 | गाथा 22 | गाथा 23 | गाथा 24
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इष्टोपदेश – द्वादशवर्षीय श्रमण संस्कृति स्वाध्याय पाठ्यक्रम
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