Ishtopadesh Gatha 22

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

Utthanika (Prelude):

Here, the disciple asks, “If such is the nature of the soul, then how should it be worshiped?” On this topic, the teacher responds:

इष्टोपदेश गाथा 22

संयम्य करणग्राममेकाग्रत्वेन चेतस: आत्मानमात्मवान् ध्यायेदात्मनैवात्मनि स्थितम् ॥22॥

Saṃyamya karaṇagrāmamekāgrattvena cetasaḥ
Ātmānamātmavān dhyāyedātmanāivātmani sthitam ॥22॥

Poetic Translation (Padyanuvad )

Capala-svabhāvī sabhī indriyāṁ, inko sanyata prathama karo,
Manoyoga se manamānā man, ko bhī mantrit turata karo.
Apne me sthita ho apne ko, apnepan se āpa tathā,
Dhyāo apne āpa bhala phir, tāpa miṭe santāpa vyathā ॥22॥

Transliteration Meaning:
The restless nature of all the senses, first control them,
With focused intention, immediately discipline the wandering mind.
Be established within yourself, with a sense of self-connection,
Meditate upon your own self, and then the heat of suffering and pain will vanish.

Controlling his senses, with concentrated mind, the knower of the Self should contemplate the self, seated in his own Self, through the Self!

Note – The contemplation of the divinity of the self, that is the soul, is only possible through the soul itself, by turning attention inwards. Now, because the self is seated inwards and the objects of the senses which attract and enthral the mind lie outwards the withdrawal of the mind from the outside, that is to say the controlling of the lustful cravings of the lower nature, is an absolute necessity for the realisation of the glory appertaining to Life. For one cannot serve two masters at one time. The Self and the world are antagonistic in nature. The dominance of the latter means the mancipation and distress of the former. Hence, the wise banish the world completely from their thoughts and attend with one-pointed mind to the glorious Divinity of the Self, seated inside.

Deliberation (vivechana)

When one realizes the essence of the soul (ātma-tattva) and firmly believes, “I can attain true happiness, I can become eternal and immortal,” the question arises: what should one do next? Addressing this doubt, the Acharya states that first and foremost, “saṁyamya karaṇa-grāmam”—one must discipline the senses that constantly run toward external objects of desire.

Discipline of the Senses:
To discipline the senses does not mean simply closing the eyes, wrinkling the nose, shutting the mouth, or plugging the ears with fingers. Rather, it refers to controlling the desires that arise from the senses’ interaction with their objects. This control of desire is what is called saṁyama (restraint), which forms the foundation of spiritual practice (sādhana). Without such practice, no one has ever realized the soul, nor will anyone ever succeed in doing so.

Addressing Bhartrihari, Acharya Shubhachandra Swami explains in the Jñānārṇava Grantha:
Those who cannot control their senses or focus their mind but claim to be meditating on the soul are deceiving themselves through their own thoughts (4/17). Without restraint, attempting self-realization is as futile as trying to break a mountain with one’s head. Think about it—will the mountain break or the head? The head, of course. Similarly, one should remember that external or superficial practices without inner discipline are merely self-delusion.

Focus the Mind:
The Acharya further states, “ekāgratvena cetasaḥ”—concentration of the mind is equally essential. As long as one’s cravings for sensory pleasures, fame, gain, or adoration persist, the mind cannot turn inward. A restless mind cannot achieve stillness or focus on the soul. The coexistence of an outwardly wandering mind and inward meditation is impossible at any time.

Thus, controlling the senses and focusing the mind are prerequisites for true self-realization. Only then can one progress toward the meditation and realization of the soul.

English Translation:

You say, “Maharaj, give us a mantra or suggest a practice that can stabilize our restless mind.” I would like to ask you first: where does your mind wander? Why does it stray so far and wide? Why does it go where you don’t want it to? And why does it keep wandering? Maharaj, we cannot answer this question.

It’s surprising to hear that you don’t even know the workings of your own mind, so how can I tell you? Just as a doctor asks why your head hurts—what did you eat?—and you respond, “I didn’t eat anything,” the doctor might still insist that there must be a reason, as nothing happens without a cause.

Similarly, I ask you: why does your mind wander to certain places and not others? You may say, “It’s my nature.” And if it’s your nature, then it cannot be eliminated—even by a mantra. Then I cannot give you a mantra either because nature cannot be altered by a mantra.

But wait, Maharaj, you are sitting here, and your mind remains stable. How is that possible? Yes, that’s a good question! If restlessness is my nature, then how is your mind stable? This is an important question, and I’m glad you asked it.

Listen: Your mind will go wherever you find interest (rasa). No matter how much effort you make, this will remain true. For example, when a mother tells her son, “Eat this, my child,” he will refuse if he doesn’t feel like eating, even if the food is excellent. But he will eat something he enjoys, even if his mother doesn’t consider it good. If you offer something aligned with his interest, he’ll eat it.

Similarly, if your interest lies in sensory pleasures, your mind will remain engaged in those. In this situation, if you try to focus through a mantra, it won’t work. The only way to focus the mind is to withdraw it from sensory objects. Only then can concentration emerge, creating the foundation for self-meditation (ātma-dhyāna).

Even God cannot divert your mind even slightly if you are unwilling. In fact, God does not interfere with free will, so how can anyone else stabilize your mind? Only you can do that, which is why it is said that no one—not even God—can force your mind to concentrate.

Do you know how small an angle of one degree is? Out of 360 degrees, it’s a minuscule part. Even if God tries, He cannot change even that much for you unless you are willing, because your mind repeatedly goes where your interest lies. The mind doesn’t wander aimlessly; it goes precisely where its interest directs it.

What is the Mind?

The mind is essentially the result of knowledge. It moves toward objects or thoughts that you believe are pleasurable. However, when that belief fades, the mind ceases to be drawn there because it no longer finds joy. Everything people do—eating, listening, singing, going, or coming—is done with attention. No activity occurs without focus. Therefore, there is no need to “learn” or “teach” focus in this world; rather, one must unlearn the conditioned attention.

Who taught you this attention? No one taught it. You brought it with you from infinite past lives. For example, a newborn child instinctively signals its mother for food by crying. Who taught the baby to cry for food immediately after birth? This act stems from habits formed over previous lives, not new learning. Similarly, the ability to focus is ingrained in us from birth.

Just as a child is habituated to eating, we are habituated to attention. Attention constantly flows toward sensory objects, and pleasure is experienced through them. But the moment you awaken the belief that there is no real happiness in sensory objects, your mind begins to withdraw from them. This marks the reduction of harmful attention patterns like ārta dhyāna (sorrowful focus) and raudra dhyāna (angry focus).

When one disciplines oneself away from the indulgence in the five senses, the mind naturally becomes concentrated. While complete concentration may not be achieved initially, over time, it becomes easier to focus whenever you choose. This concentration eliminates obstacles to self-reflection (ātma-chintan).

Concentration means to direct attention toward one principal object. However, if you fixate on sensory objects, how can you anchor your awareness on the soul? If the mind doesn’t settle on the soul, it won’t generate interest in it, because during that time, pleasure is being derived from elsewhere.

If asked, “What type of pleasure do you desire?” you might say, “Maharaj, we want the bliss of self-meditation.” But remember, as long as your interest lies in sensory objects, you cannot simultaneously experience the joy of self-reflection.

For instance, if your mind is preoccupied with checking news on your phone while eating, even the sweetest delicacy, like a rasgulla, will fail to delight you. Similarly, during self-reflection, if your mind strays toward external sensory pleasures, you will not experience the essence of self-realization.

Few Understand True Interest in Self-Realization

Very few people truly understand or feel how much interest they genuinely have in the essence of the soul (ātma-tattva). How much effort are we putting into aligning with this interest? Are we even trying to cultivate focus or concentration? Reflect on this: if there is no consistent effort, how can any achievement be possible? Therefore, we must strive to experience the joy and peace inherent in the soul and adopt the practices that enable such experiences. Without this, self-realization cannot occur.

The yogis, saints, and sages who have experienced the essence of the soul have documented their realizations in scriptures. When we read these scriptures, a desire arises within us to see and know the soul. Spiritual teachers and saints guide us by explaining the essence of the soul and providing knowledge about the practices that lead to its realization.

Why Don’t We Follow the Path of the Sages?
The primary reason is our mindset. We talk more than we act; we express desires but rarely genuinely pursue them. Even accepting this truth about our nature can be challenging. Despite our words, we often fail to internalize these truths. The mind, being restless, finds pleasure in transient, worldly objects. As long as the mind enjoys these sensory pleasures, self-realization remains out of reach, no matter how much one tries.

The Power of Belief and a Fixed Goal
When one firmly believes that there is no lasting happiness in sensory pleasures, the mind naturally begins to withdraw from them. This conviction ensures that the mind no longer gravitates toward external objects. Generally, the eyes don’t wander on their own—it is the mind that flits here and there. Once the mind is disciplined, even if all the pleasures of the world are placed before a person, they will not indulge. If they do see them, it is with detachment:

• “Pashyannapi na pashyati” – Seeing, yet not seeing.
• “Khadannapi na khadati” – Eating, yet not eating.
• “Gachhannapi na gachhati” – Walking, yet not walking.
• “Bruvannapi na bruute” – Speaking, yet not speaking.

This is the state of focused mindfulness and detachment that leads to liberation (moksha-purushartha). Beyond this, there is no other effort required for liberation.

The Power of Consistent Practice

Practice has such transformative power that a state of mind built over years can change in a single moment, or with one focused effort. However, due to the ingrained habits of the past, repeated practice is often necessary. Old tendencies cannot be eliminated in an instant. For example, consider a wall that has been covered with moss. If we whitewash it during the rainy season, the rain not only washes away the lime but also leaves behind dirt and moss. One coat of lime does not make the wall clean and bright. It takes multiple applications—first to remove the moss, then to coat the wall with lime, and finally, repeated applications to ensure it is truly clean and white. Similarly, superficial efforts won’t suffice. True transformation requires repeated, sincere practice until the “moss” of old habits is entirely removed.

Focus During Practice
When practicing, avoid looking at others—what they are doing or how they are doing it. Focus on yourself. Ask, “How am I doing this?” A noticeable change can occur in a single day, provided the effort is genuine and precise. Like taking medicine with faith that it will work, practice must be done with belief and dedication. If the mind ceases to harbor attachment (rāga) or aversion (dveṣa) toward sensory objects, the practice is being applied correctly. Over time, this will reduce mental restlessness and stabilize the mind.

A controlled and focused mind can remain undisturbed even when surrounded by worldly temptations. For instance, if someone observes a vow or fast with a steadfast mind, they recall the sanctity of a temple even while at home. Conversely, if the mind is restless and the fast is observed merely by imitating others, they may think of home even while standing in a temple.

Steadfastness in Faith
A resolute mind is unwavering. For example, when someone told Revati that the 25th Tirthankar had arrived and invited her to see him, she firmly replied, “There are only 24 Tirthankars. All of them have attained liberation. No new Tirthankar can appear now.” Her unwavering faith and clarity exemplify the steadiness required on the path of liberation. Acharya Samantabhadra praised her in the fourth Amūḍhadṛṣṭi (steadfast discernment) section of his teachings, indicating that faith, strength, and determination like Revati’s are essential for progress on the path of liberation.

Influence of Others
It is often said that one melon changes its color by being near another melon. However, this influence is superficial. Gold, for instance, remains gold even if its surface appears white due to mercury. Its inner quality does not change. Similarly, external influences cannot wholly transform an individual unless there is inner alignment and readiness.

The Soul as the Ultimate Observer
Liberation is achieved when the soul observes itself within itself and recognizes itself. This is the only path to self-realization. Whether you begin today, tomorrow, or in the future, this is the inevitable step. Only through personal effort can the essence of the soul be experienced. Without action, realization is impossible.

How to Begin?
If you have the curiosity to know “how to do this,” stay in the company of those who are practicing it. Their guidance and presence will naturally show you the way.

Isthopadesh Gatha 22- Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Literal Meaning (Anvayartha):
The soul (ātman), by restraining the group of senses (karaṇagrāmaṁ), should focus its mind (cetasah) with concentration (ekāgratvena) upon itself (ātmani). Using its own soul (ātmanā eva), it should meditate (dhyāyet) on the soul (ātmanam), contemplating its own essence.

Philosophical Interpretation (Bhāvārtha):
The mind can only focus on one object at a time. When the senses are engaged with external objects, the soul cannot concentrate on itself. Therefore, to meditate on the self, one must withdraw the senses from external objects and focus the mind inwardly on the soul. Contemplating the pure nature of the soul leads to its realization. Through such focused meditation, attachment (rāga), aversion (dveṣa), and other passions are subdued, preventing the formation of new karmic bonds. This process facilitates the cessation (saṁvara) and shedding (nirjarā) of karmas, ultimately leading to their destruction. Thus, one must meditate on one’s own soul, by one’s soul, within one’s soul.

Utthanika (Prelude):
Here, the disciple asks, “O Revered One, what is the purpose or benefit of meditating on or worshiping the soul? What fruit does it yield?” Since thoughtful individuals act with an awareness of the outcomes, the disciple seeks clarity about the result of such a practice. In response, the teacher explains this concept through Gāthā 23.

Swadhyay Ishtopadesh Gatha 21 & 22

Swadhyay Ishtopadesh Gatha 22 & 23

Swadhyay Ishtopadesh 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 ( 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 ( Gatha 17 )| गाथा 18 ( Gatha 18 )| गाथा 19 ( Gatha 19 )| गाथा 20 ( Gatha 20 )| गाथा 21 | गाथा 22 | गाथा 23 | गाथा 24 | गाथा 25 | गाथा 26 | गाथा 27

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