Ishtopadesh Gatha 27

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

Utthanika (Prelude):

Here, the disciple inquires: “How can one cultivate detachment (nirmamata)?” This question addresses the methods for contemplating and practicing detachment.

The Acharya begins explaining the process of detachment starting with the verse “Eko’ham nirmamah” and continues through the verse “Mama vijñasya ka spṛhā” to provide a systematic approach to understanding and practicing detachment.

इष्टोपदेश गाथा 27

एकोऽहं निर्मम: शुद्धो, ज्ञानी योगीन्द्रगोचर: बाह्या: संयोगजा भावा, मत्त: सर्वेऽपि सर्वथा ॥27॥

Roman Transliteration

Eko’ham nirmamaḥ śuddho, jñānī yogīndragocaraḥ।
bāhyāḥ saṃyogajā bhāvā, mattaḥ sarve’pi sarvathā॥27॥

Poetic Translation (Padyanuvad )

Roman Transliteration
Ek akela nirmam hoon main, yogī ko hī dikhatā hoon,
Shuddh-shubhra hoon jñānī hotā, jñānāmrit ko chakhatā hoon।
Māyā, mamta, moh, mān, mad, sanyogaj ye bhāv are!
Bhinn sarvathā mujhse hain yūn, inmein hum samabhāv dhare ॥27॥

Meaning
“I stand alone, free from attachment, visible only to the enlightened yogis.
Pure and radiant, I embody wisdom, savoring the nectar of true knowledge.
Illusions, attachments, delusions, pride, and states born of associations, alas!
Are wholly distinct from me, as I maintain equanimity amidst them all.

Deliberation (vivechana)

The Acharya emphasizes understanding the true nature of existence. Humans often perceive themselves as part of an extensive web of relationships—family, society, nation—creating an illusion of connectedness. This outlook attaches individuals to external objects and relationships, leading to stress and attachment. However, the truth is that the self is distinct from all external elements and confined solely to consciousness, the true essence of “I.”

Despite this reality, worldly beings entangle themselves in relationships and identify with externalities, assuming multiple roles and connections. The Acharya reminds us: “I am unattached (nirmama). Mamatva (attachment) is not my nature.” The sense of ownership, “mine,” is a result of deluded perceptions influenced by karmic veils. Through this illusion, a person considers everything—living or inert—to belong to them, but this is a misconception born of ignorance.

The Acharya asserts, “I am pure, I am knowledgeable, and I am perceptible only to yogis who can focus solely on pure consciousness.” All material entities, including bodies, are transient, arising from external associations, and fundamentally distinct from the self. Every entity in the universe exists independently, with its unique essence.

Acceptance of this independent existence leads to self-realization as singular, unattached, and knowledgeable. This awareness marks a shift towards the ultimate truth of life. Otherwise, one remains stuck in delusions, perpetuating the same beliefs and distancing oneself from reality.

Reflective Thoughts

Consider how many things you’ve called “yours” and how many people have truly remained “yours.” Even those who claim lifelong allegiance eventually drift away. A verse from Mangtaraya’s Barah Bhavna illustrates this transient nature:

“Just as travelers meet briefly at a fair and then part ways,
Or as birds perch on a tree for the night and then fly away,
Some stay for a mile, others for two, and then depart,
Only the solitary swan journeys on, without a companion to its end.”

Contemplating feelings of unity (ekatva) and separateness (anyatva), one concludes that the self is fundamentally alone. This understanding leads to self-realization, where one seeks solitude within and experiences peace and bliss.

Conclusion

Blessed are those who, understanding the essence of existence, attain their true natural state. By surrendering to the wisdom of such realized individuals, one can move closer to life’s reality. In this lies the true purpose and fulfillment of life.

Isthopadesh Gatha 27 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Grammatical Analysis (Anvayarth)

• अहम् एकः: I am one (unique and singular).
• निर्ममः शुद्धः: I am devoid of attachment (mamatva) and pure.
• ज्ञानी: I am knowledgeable.
• योगीन्द्रगोचरः: I am perceptible only to supreme yogis (omniscient beings like Kevalis and Shrutakevalis).
• सर्वे अपि संयोगजा भावा मत्तः सर्वथा बाह्याः: All objects and phenomena arising from associations are entirely distinct and separate from me.

Interpretative Meaning (Bhavarth)

My soul is inherently separate and distinct from all material and conscious entities in the universe. I stand alone, independent, and connected to nothing external. In the purest perspective, I am untainted by material karma (dravyakarma), emotional karma (bhavakarma), or external karma (nokarma). I am pure, characterized by the nature of illuminating myself and others.

As one endowed with infinite attributes, I am knowable only to omniscient beings (Kevalis) or those who have attained absolute purity of perception (Shrutakevalis).

The attachments (mamatva), cravings (raga), and aversions (dvesha) that arise due to associations with the body or external elements do not belong to my true nature. They are entirely external to me. By contemplating this pure, inherent nature, a self-realized person develops clarity and spiritual insight.

Uththanika (Introduction to the Next Teaching)

The contemplator reflects on the consequences of attachment to the body and external objects: What results do living beings experience from their attachment to externalities? This introspection leads them to their own realization and resolution that:

“All these external connections are transient and yield no true happiness. Realizing my true nature, free from attachment and association, is the path to liberation.”

Swadhyay Ishtopadesh Gatha 26 to 29

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 ( Gatha 21)| गाथा 22 ( Gatha 22 )| गाथा 23 ( Gatha 23 )| गाथा 24 ( Gatha 24 )| गाथा 25 ( Gatha 25 ) | गाथा 26 ( Gatha 26 )| गाथा 27 | गाथा 28 | गाथा 29

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