Jainism

Jainism

Ishtopadesh Gatha 25

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

Utthanika (Prelude):

इष्टोपदेश गाथा 25

कटस्य कत्र्ताहमिति, सम्बन्ध: स्याद् द्वयोद्र्वयो: ध्यानं ध्येयं यदात्मैव, सम्बन्ध: कीदृशस्तदा ॥25॥

Kaṭasya Karttāhamiti, Sambandhaḥ Syād Dvayodvayoḥ
Dhyānaṁ Dhyeṁ Yadātmaiva, Sambandhaḥ Kīdṛśastadā ॥25॥

Poetic Translation (Padyanuvad )

Yūn hi paraspara do do meṁ to, hotā hai sambandh rahā,
Karma rahā mam kaṭ, kaṭ kā maiṁ, kartā hūṁ pratibandh rahā.
Ekameka jab dhyān dhyeya ho, ātam kā hī ātam o!
Phir kis vidh sambandh bandh ho, dopan hī jab khātam ho ॥25॥

Roman Transliteration with Meaning:

Yūn hi paraspara do do meṁ to, hotā hai sambandh rahā:
Typically, relationships exist between two entities, one depending on the other.
Karma rahā mam kaṭ, kaṭ kā maiṁ, kartā hūṁ pratibandh rahā:
For instance, I am the maker of the mat, and the mat is my creation—this binds me to the action.
Ekameka jab dhyān dhyeya ho, ātam kā hī ātam o!:
However, when the meditator and the object of meditation merge as one—the self within the self—
Phir kis vidh sambandh bandh ho, dopan hī jab khātam ho:
Then, what kind of relationship or binding remains, when duality itself has ceased to exist?

This verse poetically explores the dissolution of duality in the state of self-realization. It highlights how the concept of relationships or dependencies vanishes when the meditator and the meditated-upon are realized to be one unified self.

In a statement such as ‘I am the maker of the mat’, two objects are implied; but where the soul itself is the instrument as well as the object of contemplation; how can there be duality in that state?

Note This sloka is intended to further elucidate the nature of self contemplation which is non dual. There are in that state no two separate objects like a mat and the man who made it; but the object of contemplation is the same as he who contemplates. The soul in reality only contemplates its own inherent glory, so as to realize its hidden divinity. Hence acharya points out that there is no room for duality in the process of pure self- contemplation.

Deliberation (vivechana)

How does spirituality emerge? Spirituality begins when one abandons the relationship of doer and deed with external objects and directs this relationship entirely inward, where the self becomes both the doer and the deed. In this state, the self is the meditator (dhyata), the object of meditation (dhyeya), the act of meditation (dhyan), and ultimately the result of meditation. When all these aspects merge into oneness, without any duality or distinction, spirituality manifests. Concepts like “mine” and “yours” hold no place in such a state. In fact, in such divisive thoughts, spirituality cannot even be discussed, let alone realized.

In a state of mental distraction and conceptualization, spirituality cannot exist. Spirituality is not something that can be merely talked about. In a spiritual state, there is no awareness of who is saying what to whom, or why it is being said. All distinctions dissolve in this experience.

In worldly understanding, relationships exist only between two distinct entities. For example, if I am a mat maker, there is a clear distinction between me as the maker and the mat as the object being made. This doer-deed relationship is understood and accepted in the material world. However, such relationships do not exist in spirituality. In spirituality, the self is the doer, the deed, the action, and the result of the action—all contained within itself.

This concept is encapsulated in the verse:

“Dhyanam dhyeyam yadatmaiva, sambandhah kidrshastada.”

When the soul unites with the supreme soul, it becomes pure consciousness (chinmatra). In this state, the soul is entirely free from desires for fame, recognition, or material gain. It transcends all external influences and distractions caused by associations with external objects.

Even in a busy market, a person rooted in spirituality can immerse themselves in the bliss of their spiritual essence. Yet, spirituality is not something as easily available as carrots or radishes in a marketplace. It is a rare and profound realization, requiring deep inward focus and a state of non-duality.

Spirituality: A Journey of Deep Realization

Attaining spirituality is the result of great effort (purushartha). However, unlike other forms of effort, this endeavor does not bring physical exhaustion, emotional turmoil, or attachments like passion, anger, or aversion. Instead, it fosters a state of equilibrium and inner calm. True spirituality is about understanding and observing reality as it is. Beyond knowing and seeing, there is no additional activity in spirituality.

For instance, consider a boy and a girl who have been childhood friends and play together innocently. As they grow older and their relationship is formally established as husband and wife, their awareness of this bond alters their emotions and behavior. The simplicity of their earlier interactions is lost because their perception has changed. If they had remained unaware of their new relationship, their feelings would have remained unaltered. Over time, if this bond deteriorates, it may lead to separation, symbolized by divorce. This analogy illustrates how awareness of a relationship brings changes in emotions and actions.

Similarly, in the spiritual journey, merely talking or debating about concepts does not lead to liberation (moksha). The spiritual path requires a firm realization that nothing truly belongs to us, no one is “ours,” and we are not bound to anyone. This detachment is beautifully summarized in the Ekatva Bhavana (the meditation on oneness):

“You are born alone, and you will depart alone. Throughout life, no one truly accompanies you. There is no companion or eternal relationship in this existence.”

This truth emphasizes that while relationships and associations arise due to karmic bonds, they are transient. When these bonds dissolve, nothing remains. A spiritual seeker must internalize this understanding and refrain from becoming entangled in the web of actions (karma), doership (kartabhava), and their outcomes. Instead, all such awareness should be directed inward, towards the self. This is the essence of spirituality.

Understanding the depth of spirituality demands not just discussion but immersion. One must dive into the ocean of spirituality rather than merely standing at its shore and talking about its waters. True spirituality begins when its principles are practiced and realized in daily life. Only through such application can the true purpose of understanding spirituality be fulfilled.

Isthopadesh Gatha 25- Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Syntactic Meaning (Anvayarth):
(Aham) I am (katasya kartta) the maker of the mat. (Iti sambandhah) This kind of doer-deed relationship (dwayoh dwayoh) occurs between two distinct entities. However, (yada dhyanam dhyeyam) when the meditative focus (dhyana) and the object of meditation (dhyeya) (atmaa eva) are both the soul itself, (tada) then (keedrshah sambandhah) what kind of relationship can exist?

Interpretative Meaning (Bhavarth):
When distinct entities exist, one entity can act as the instrumental cause (nimitta) for changing the state of another entity, creating a doer-deed relationship. For instance, when I create a mat, I, as the human creator of the mat, am separate, and the mat is a distinct inanimate object. This distinctness allows for a doer-deed relationship.

However, during the unification of the soul (atma) with the supreme soul (paramatma), the soul itself becomes the meditator (dhyata), the meditation (dhyan), and the object of meditation (dhyeya). In such a state, there is no distinction or duality to establish a relationship. The very concepts of doer and deed dissolve into the singular reality of the self.

Contextual Analysis (Utthanika):
Here, the disciple raises a question to the teacher, asking:
“Revered one, if it is said that the soul (atma dravya) and the karmic matter (karma rupa pudgala dravya) do not bind together through the power of spiritual practice (adhyatmayoga), then how can there be the kind of binding where the spaces (regions) of one entity merge with those of another? Since liberation (moksha), which is the state of being completely free from all karmic bonds, is described as the ultimate goal sought by yogis due to its state of uninterrupted and indestructible bliss, how can this process of bondage and liberation be explained?“

In response, the teacher explains through the next verse (Gatha 26), detailing the nature of the soul’s detachment from external entities and its journey toward liberation.

Swadhyay Ishtopadesh Gatha 24 & 25

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December 19, 2024

Jainism

इष्टोपदेश गाथा सं 29

आचार्य पूज्यपादस्वामी विरचित इष्टोपदेश का आचार्य श्री विद्यासागरजी महाराज द्वारा पद्यानुवाद एवं विवेचना

उत्थानिका-फिर भावना करने वाला सोचता है कि पुद्गल शरीरादिकरूपी मूर्तद्रव्य के साथ जीव का सम्बन्ध है। उस सम्बन्ध के कारण ही जीव का मरण व रोगादिक होते हैं तथा मरणादि सम्बन्धी बाधाएँ भी होती हैं। तब इन्हें कैसे व किस भावना से हटाया जावे ? वह भावना करने वाला स्वयं ही समाधान कर लेता है कि-

न मे मृत्यु: कुतो भीतिर्न मे व्याधि: कुतो व्यथा नाहं बालो न वृद्धोऽहं, न युवैतानि पुद्गले ॥29॥

अन्वयार्थ (मे) मेरी (मृत्युः न) मृत्यु नहीं होती [इस कारण] (भीतिः) भय (कुतः) किससे (हो सकता है?) (मे) मुझे (व्याधिः न) कोई रोग नहीं होता [इसलिए] (कुतः व्यथा) दुःख किससे (हो सकता है?) (अहम्) मैं (बालः न) बालक नहीं हूँ (वृद्धः न) बूढ़ा नहीं हूँ (युवा न) युवा नहीं हूँ (एतानि) ये सब बातें (स्थितियाँ) (पुद्गले) पौगलिक शरीर में होती हैं।

पद्यानुवाद

जवान नहीं हूँ (एतानि) ये सब अवस्थायें (पुद्गले) पौद्गलिक शरीर में होती हैं।

मरण नहीं है मेरा मुझको, कहाँ भीति हो? किससे हो?

व्याधि नहीं है मुझमें, मुझको, वृथा व्यथा फिर किससे हो?

बाल नहीं हूँ, युवा नहीं हूँ, वृद्ध नहीं हूँ ज्ञात-रहे, ये पुद्गल की रहीं दशायें, चेतन मेरा साथ रहे ॥२९॥

English Translation of Ishtopadesh Gatha 29

विवेचना

जन्म, मृत्यु, रोग, बुढ़ापा आदि जितनी भी परिस्थितियाँ हैं, वे सभी पुद्गल की हैं, पुद्गल में हैं, पुद्गल की वजह से हैं। क्या कहा है? “न मे मृत्यु” मेरा मरण नहीं है, इसमें श्रद्धा रखना चाहिए। मैं मर जाऊँगा तो क्या होगा? आचार्य कहते हैं ऐसे ही जीते रहोगे तो भी क्या होगा? जीने की क्या करामात कर रहे हो? कहाँ जी रहे थे? कैसे जीना चाहिए और कैसे जी रहे हो ? अतः मेरा मरण नहीं है, ऐसा भाव प्रत्येक धर्मात्मा के मन में हमेशा उद्भुत रहना चाहिए। फिर किसका मरण होता है? ऐसा प्रश्न आये तो विचार करना कि जिसका मरण होता है उससे मुझे किसी बात का दुःख नहीं और भय भी नहीं। लेकिन मोही संसारी प्राणी को सबसे बड़ा यदि भय है तो मृत्यु का है। जिसको कोई रोग नहीं, कोई समस्या नहीं, कोई तनाव नहीं, सम्पदा आदि भी सब कुछ है उसे यदि यह बता दिया जाये कि तुम्हारा मरण निकट है तो निकट का नाम सुनते ही बड़ी विकट समस्या खड़ी हो जाती है और उस समस्या की उलझन में एकदम या अकाल में मृत्यु की गोद में चला जाता है। मरण की कारणभूत वस्तुओं के समागम से ही वह डरने लगता है, कांपने लगता है। जैसे आप यहाँ सुरक्षित बैठे हैं और मान लीजिए कोई यहाँ भयानक सर्प के आने की बात कर दे तो आपका विचार आगे पहुँच जाता है कि सर्प काट देता है तो मृत्यु हो जाती है, मृत्यु हो या न हो लेकिन सर्प काट जायेगा तो मृत्यु निश्चित है, ऐसी जो धारणा बनी हुई है वह भयभीत कर देती है।

सर्प से इतना भय कि नाम सुनते ही आप चिन्तित एवं भयभीत हो जाते हैं। लेकिन ” मोह को आज तक किसी ने सर्प नहीं माना जबकि वह प्रत्येक समय जीव को काट रहा है।” राग-द्वेष को, क्रोध, मान आदि कषाय को किसी ने सर्प माना ही नहीं। जिसने उन्हें सर्प माना वे उनसे बच गये और भवसागर से तर गये। ऐसा विचार करना चाहिए कि सर्प भी हम और आप जैसा ही एक जीव है उससे क्या डरना। ध्यान रखो। जब तक मृत्यु से भीति होती है तब तक मृत्यु से मुक्ति नहीं मिल सकती। मृत्यु से डरने मात्र से मृत्यु छूट जाये और चाहने मात्र से मोक्ष मिल जाये यह तीन काल में संभव नहीं। जैसा कि आचार्य समन्तभद्र स्वामी जी ने सुपार्श्वनाथ भगवान् की स्तुति करते हुए स्वयंभूस्तोत्र में कहा है-

बिभेति मृत्योर्न ततोऽस्ति मोक्षो। नित्यं शिवं वांछति नास्य लाभः ॥७/३४॥

रहस्य समझो, कि मृत्यु से डरने मात्र से मुक्ति नहीं मिल सकती और चाहने मात्र से सुख या शिव नहीं मिल सकता।

यह जन्म-मरण-जरा अर्थात् बुढ़ापा आना, मर जाना, फिर उत्पन्न होना, ये शरीर के परिवर्तन हैं। इनके होने में सुव्यवस्थित कर्म का उदय रहता है। उसके द्वारा ही सब कार्यक्रम होता रहता है, किन्तु यह होता ही रहेगा ऐसा नहीं। इसे समाप्त भी किया जा सकता है। इस जीव को आज तक एक समय के लिए भी आयु कर्म का अभाव नहीं हुआ। जिस समय आयुकर्म का अभाव हो जायेगा तो मुक्ति निश्चित है क्योंकि आयु कर्म के पूर्णतः अभाव होने पर ही मुक्ति होती है। आयु भी एक प्राण है दस प्राणों में से, पाँच इन्द्रिय प्राण छूट गये, तीन बल प्राण छूट गये, श्वासोच्छ्‌वास भी छूट गया, चौदहवें गुणस्थान में मात्र एक आयु प्राण रह जाता है, उसका अभाव होते ही मुक्ति होती है। जिसको जिस भव में मुक्ति मिलना है उसके उस भव में एक भुज्यमान आयु के अतिरिक्त सत्ता में कोई दूसरी आयु का अस्तित्व नहीं रहता। आप लोगों की भव से भवान्तर की यात्रा पूर्ण प्रबन्ध के साथ चलती है। गाड़ी आगे ले जाने वाले पेट्रोल का प्रबन्ध करके ही चलते हैं और उस प्रबन्ध के करने को आप कितने सावधान रहते हैं? चाहे चींटी हो, हाथी हो, नारकी हो, देव हो, मनुष्य हो कोई भी हो यहाँ तक कि निगोदिया जीव को भी मरण करना है तो वह भी आयुकर्म का प्रबन्ध करके चलता है। तीन सौ तैंतालीस राजू प्रमाण तीनों लोक क्षेत्र में पेट्रोल टैंक खुले हैं, जो हमेशा चौबीसों घण्टे खुले रहते हैं। जिस समय जहाँ पर रहकर जो भी इस पेट्रोल का प्रबन्ध करना चाहे, वहीं पर कर सकते हैं और अपनी जीवन रूपी गाड़ी को आगे बढ़ाकर ले जा सकते हैं। इस प्रकार निगोदिया जीव से लेकर सप्तम गुणस्थानवर्ती मुनि महाराजों तक के लिए प्रबन्ध मिल सकता है। इसके आगे के गुणस्थानों में आयुकर्म बन्धरूपी पेट्रोल लेने की आवश्यकता नहीं होती। उपशम श्रेणी वालों को आवश्यकता होती है तो उनको या तो पेट्रोल पहले से प्रबंधित रहता है अथवा नीचे छटवें-सातवें गुणस्थान में आकर या और नीचे आकर पेट्रोल की व्यवस्था करते हैं। यदि वे तद्भव मोक्षगामी होते हैं, तो क्षपक श्रेणी चढ़कर मोक्ष को प्राप्त करते हैं। अतः नवीन पेट्रोल के प्रबन्ध की आवश्यकता ही नहीं होती।

तीन लोक में आप कहीं भी चले जाओ कर्मबन्ध की व्यवस्था एक समय के लिए भी नहीं रुकती, लेकिन यदि आप वीतरागता को अपनाओगे तो संभवतः कर्म काँप सकता है, कर्म को पसीना आ सकता है अर्थात् कर्मबन्ध की प्रक्रिया रुक सकती है। जैसे-जैसे आपकी वीतरागता बढ़ती जायेगी वैसे-वैसे कर्म भी पसीजते जायेंगे और एक दिन निश्चित ही कर्मों से मुक्ति मिल जायेगी।

जिस प्रकार रोगी के रोग को देखकर परिवार के लोग डर जाते हैं, चिन्तित हो जाते हैं, उसकी सेवा वैय्यावृत्ति में लग जाते हैं। यदि स्वयं असमर्थ हों तो हॉस्पिटल में भर्ती कर दिया जाता है, डॉ. सा. देखते हैं। वे भी चिन्तित हो जाते हैं और कह देते हैं कि बस अब यह एक घण्टे का मेहमान है, ऐसा सुनते ही आपकी आँखों में पानी आ जाता है। किन्तु आपकी आँखों में आँसू मात्र आ जाने से रोगी को बचाया नहीं जा सकता। उसी प्रकार कर्म के क्षेत्र में सोचो कि रोने मात्र से कर्म बन्ध रुकने वाला नहीं है। बल्कि कर्म क्या है? यह कौन-सा कर्म है? क्यों बंधा है? कैसे बंधा है? बन्ध का कारण क्या है? इससे दूर होने के कारण क्या हैं? यह कर्म दूर हो सकता है या नहीं? इन सभी प्रश्नों के बारे में अगर हम गहनता से विचार करें तो पायेंगे कि मृत्यु आयु कर्म के समाप्त होने की प्रक्रिया मात्र है। इसलिए मृत्यु कोई भयकारी चीज नहीं है, यह श्रद्धान करके मुमुक्षु कहता है कि-

“न मे मृत्युः कुतो भीतिः ” जब मैं मर नहीं सकता तो डर किस बात का ? “न मे व्याधिः कुतो व्यथा” अर्थात् मेरे पास कोई रोग नहीं है फिर व्यथा या दुःख किस बात का ? प्रत्येक प्राणी सोचता है कि मैं अपनी व्यथा किसको सुनाऊँ? कोई सुनने वाला भी नहीं है। केवली भगवान् भी यदि सुनें तो इतनी अधिक व्यथा को सुनते-सुनते वे थक जायेंगे। जबकि केवली भगवान् को सुनने की आवश्यकता ही नहीं है, क्योंकि उन्हें तो सब देखने जानने में आ रहा है कि अंउपको कितनी व्यथा है? आपकी दृष्टि में तो कुछ भी नहीं आता। अपने जन्म को भी आप नहीं देख पाते क्योंकि जन्म के समय आँखें बन्द रहती हैं और अपने मरण को भी नहीं देख पाते क्योंकि मरण के पहले ही आँखें बन्द हो जाती हैं, फिर भी कहते हो कि क्या करें? हमारी व्यथा को कौन सुनने वाला है? भगवान् को सुनाने की जरूरत ही नहीं है, क्योंकि आप तो अपना एक ही जीवन का परिचय बता रहे हैं। लेकिन भगवान् के पास तो आपकी अनन्तकाल की पर्ची है। शरीर में व्याधि होना यह शरीर की दशा का परिवर्तन मात्र है। प्रत्येक पदार्थ परिणमनशील है। उसको जानो, देखो, समझो, तो निष्कर्ष यह होगा कि यह कोई व्याधि नहीं है। शरीर में व्याधि होना शरीर का परिवर्तन है आत्मा में कोई व्याधि नहीं होती। आत्मा में यदि कोई व्याधि है तो वह है राग, द्वेष, मोह। इनसे आत्म- स्वरूप को पृथक् जानो देखो। राग, द्वेष, मोह भी कर्मोदयजन्य अवस्था है आत्मा का स्वरूप नहीं है, यह वास्तविकता समझ में आयेगी। फलतः मृत्यु, व्याधि या जन्म के कष्ट का अनुभव नहीं होगा वरन् उनमें समता बनी रहेगी।

शरीर में व्याधि, दुःख, पीड़ा जो भी होते हैं, उस समय भेदविज्ञान का प्रयोग करना चाहिए। भेदविज्ञान क्या है? आचार्य कहते हैं सम्यग्ज्ञान का नाम भेदविज्ञान है। पर को पर के रूप में स्व को स्व के रूप में स्वीकार करने का नाम भी भेदविज्ञान है। शरीर एवं शरीरजन्य व्याधियों से भिन्न अपने चैतन्य आत्मतत्त्व को देखने का नाम भी भेदविज्ञान है। जब भेदविज्ञान होता है उस समय मुमुक्षु को वस्तु स्थिति का सम्यक् परिचय प्राप्त होता है फलतः आनन्द की अनुभूति भी होती है। उसे भेद‌विज्ञान के बल पर यह ज्ञात होता है कि अरे! मैं तो अपने रोगों से इतना अधिक परेशान था, दुःखी था, पीड़ित था लेकिन जब मैंने यह समझा कि मैं तो एक स्वस्थ आत्मतत्त्व हूँ। रोग, व्याधि आदि तो शरीर जन्य परिवर्तन हैं। तब से मैंने सोच लिया कि रोग होने पर व्यथा मानने की आवश्यकता ही नहीं है। अतः मुमुक्षु को हमेशा शरीर और आत्मा पृथक् पृथक् देखने व अनुभव करने का अभ्यास करना चाहिए। इस भेदविज्ञान का अभ्यास होने के उपरान्त मुमुक्षु को देह में व्याधि होने पर पीड़ा अनुभूत नहीं होती, देह की क्षीणता होने पर दुःख नहीं होता।

प्रारंभिक अवस्था में साधक को भेदविज्ञान का अभ्यास कराया जाता है कि मैं बालक नहीं हूँ, वृद्ध नहीं हूँ, मैं तो ज्ञाता-दृष्टा स्वभाव वाला चैतन्य शक्ति युक्त आत्म-तत्त्व हूँ। जिसका यह अभ्यास मजबूत हो जाता है, दृढ़ हो जाता है फिर उसे समझाने की या अभ्यास कराने की आवश्यकता नहीं होती। जैसे कि जिसकी जठराग्नि मन्द होती है तो उसे कहना पड़ता है कि यह खाओ, वह खाओ, नपा-तुला खाओ, पथ्य का सेवन करो, तला हुआ मत खाओ आदि। लेकिन जिसकी जठराग्नि तीव्र होती है उसे कुछ भी कहने की आवश्यकता नहीं होती। क्षमता के अनुसार, शक्ति के अनुसार विवेक का ध्यान रखते हुए कार्य किया जाता है तो सफलता प्राप्त होती है। भेदविज्ञान के अभ्यास में भी क्षमता, शक्ति एवं विवेक का ख्याल रखना आवश्यक होता है।

अभ्यास को दृढ़ बनाने के लिए बार-बार भावनाओं की जरूरत होती है। जैसे विद्यार्थी को शुरूआत में स्कूल प्रवेश के समय उसके हाथ में एक स्लेट पेन्सिल, पुस्तक और कलम आदि रखने को एक बस्ता दिया जाता है। अध्यापक विद्यार्थी को पहले पुस्तक से ‘अ-आ’ पढ़ाता है। जिससे उसके मस्तिष्क में ‘अ-आ’ के पहचान का संस्कार बनता है। फिर इसके उपरान्त ‘अ-आ’ हाथ में भी आ जाये अर्थात् पढ़ने के साथ-साथ लिखने में भी आ जाये तो उसे स्लेट पर ‘अ-आ’ लिखने का अभ्यास कराता है। जैसा शिक्षक ने स्लेट पर लिखकर दिया उसी पर विद्यार्थी को बार- बार लिखवाया जाता है। इसके उपरान्त उससे अलग से ‘अ-आ’ अनेक बार लिखने को कहा जाता है, जब वह स्वयं बिना देखे स्लेट को पूरी लिखकर भर देता है तब उसके हाथ में भी ‘अ-आ’ आ जाता है। इसे अभ्यास कहते हैं। लेकिन यह अभ्यास तभी तक कराया जाता है जब तक कि वह अभ्यस्त न हो जाये। उसका प्रत्यय अर्थात् ज्ञान जब मजबूत हो जाता है तो अभ्यास की कोई आवश्यकता नहीं रहती। जिस समय अभ्यास करवाया जाता है उस समय यदि विद्यार्थी यह सोच ले कि इसमें क्या रक्खा है? क्या होता है ‘अ-आ’ सीखने का अभ्यास करने से ? बडे हो जायेंगे तो अपने आप सीख जायेंगे। बड़े होने पर बड़ी-बड़ी पुस्तकें स्वतः ही पढ़ लेंगे जैसे पिता जी पढ़ लेते हैं। लेकिन उसका ऐसा सोचना उचित नहीं है। बल्कि उसे यह बताना चाहिए कि तुम्हारे पिता जी ने भी, जब वे छोटे थे तब ऐसे ही अक्षरों को सीखने का अभ्यास किया था। इससे उसका सीखने का, पढ़ने का, लिखने का अभ्यास उत्साहपूर्वक बढ़ सकता है।

अभ्यास के प्रयोग ऐसे ही होते हैं। इसी प्रकार भेदविज्ञान के अभ्यास के प्रयोग को भी मजबूत बनाओ। जिसका भेदविज्ञान मजबूत होता है उसका ध्यान का अभ्यास भी दृढ़ होता चला जाता है। बिना भेदविज्ञान के ध्यान में एकाग्रता नहीं आती और एकाग्रता नहीं होने से ध्यान में बैठते ही घड़ी की ओर ध्यान जाता है। लगता है कि कब का बैठा हूँ ध्यान में, सामायिक में अभी तक स्वाध्याय की घण्टी नहीं लग रही है, क्या बात हो गई अभी तीन नहीं बजे क्या? इस प्रकार की विकल्पात्मक मनः स्थिति रहती है, लेकिन भेदविज्ञान के बल पर जो ध्यान में अभ्यस्त हो जाता है उसे इस प्रकार के विकल्प ही नहीं आते कि कितने बज गये, घण्टी लगी या नहीं, स्वाध्याय का समय हुआ या नहीं इत्यादि। जिसका ध्यान में मन नहीं लगता वह जितनी भी देर बैठता है केवल समय काटता है, लेकिन जिसका मन ध्यान में अच्छा लगता है वह जितनी भी देर ध्यान करता है कर्म काटता है अर्थात् कर्म निर्जरा करता है।

ध्यान की बात भेदविज्ञान के अभ्यास से सीख लेना चाहिए। अपने जीवन के आदि से लेकर अन्त तक कितना भी शब्द-ज्ञान करो उसमें उतना आनन्द नहीं आता जितना एक बार भेदविज्ञान होने पर आता है क्योंकि भेदविज्ञान प्रयोगात्मक है जबकि ज्ञान सैद्धांतिक है। भेदविज्ञान के प्रयोग से एक दिन में जितना आनन्द आता है उतना आनन्द जीवन भर पढ़ते-पढ़ते भी नहीं आ पाता। एक अक्षर का भी ज्ञान न हो लेकिन भेदविज्ञान मजबूत है तो केवलज्ञान हो सकता है। इसलिए भेदविज्ञान को मजबूत बनाओ और विचार करो कि “नाहं बालो न वृद्धोऽहं” अर्थात् मैं बालक नहीं हूँ, मैं वृद्ध नहीं हूँ “न युवैतानि पुद्गले” न मैं युवक हूँ किन्तु ये सभी पुद्गलात्मक शरीर की दशायें हैं। क्या आपने कभी सोचा कि मैं बालक नहीं हूँ, वृद्ध नहीं हूँ ये तो सब शरीर में होने वाली अवस्थायें हैं। शरीर नोकर्म रूप है। इसका परिणमन शरीरनामकर्म एवं गतिनामकर्म के उदयानुसार होता है। गतिनामकर्म जीवविपाकी कर्म है। वेदकर्म भी जीवविपाकी कर्म है। इनके उदय में जीव अपने आपको पुरुष या स्त्री रूप में महसूस करता है। जीवविपाकी कर्म जब उदय में आते हैं तो तन्मयता के साथ उनका अनुभव होता है। मनुष्य, तिर्यंच, देव और नरकगतिनामकर्म के उदय में जीव अपने आपको मनुष्य, तिर्यंच, देव और नारकी के रूप में अनुभव करता है, क्योंकि इनका फल जीव में मिलता है। वैसे तो सभी कर्मों का फल जीव को ही मिलता है, लेकिन किन्हीं कर्मों के फल में क्षेत्र निमित्त बनता है, किन्हीं में पुद्गल निमित्त बनता है, किन्हीं में भव निमित्त बनता है। सभी घातिया कर्म जीव विपाकी हैं। इन सभी में भी मोहनीय कर्म से हटकर जब आत्म-तत्त्व का चिन्तन करते हैं तो जीव का समीचीन स्वरूप समझ में आता है कि जीव न मनुष्य रूप है, न तिर्यंच, न देव रूप है, न नारकी स्वरूप, जीव तो ज्ञाता दृष्टा स्वभाव वाला है।

सनातन शाश्वत जो द्रव्य है उसकी ओर दृष्टि नहीं रहने से यह जीव पर्यायों में मूढ़दृष्टि को प्राप्त होता है। बालक, प्रौढ, वृद्ध ये तीनों अवस्थायें जीव द्रव्य की पर्यायें हैं, जो शाश्वत नहीं होती किन्तु विनश्वर होती हैं। अपने आपको बालक, युवा, वृद्ध स्वरूप समझना द्रव्यदृष्टि नहीं है किन्तु पर्यायबुद्धि है। मोहनीय कर्म से प्रभावित होकर जीव इन पर्यायों में ही घुल-मिल कर रहता है और मकड़ी की भाँति स्वयं अपने कर्मबन्धन का जाल बुनता है और उसी में फँस जाता है। बारहसिंघा तिर्यंचगति का जीव है, उसके बारह सींग होते हैं। जब वह झाड़ियों के बीच में घास-फूस खाने चला जाता है और वहाँ से कुछ पत्ते खाने को जब अपना मुख झाड़ियों के अंदर करता है तब उसमें एक सींग फँस जाता है। उसे निकालने का प्रयास करते-करते उसके शेष सींग झाड़ी में फँसते चले जाते हैं। अन्त में वहीं पर उसकी मृत्यु भी हो जाती है। चूँकि उसके सींग टेड़े-मेड़े रहते हैं, इसलिए जल्दी फँस जाते हैं, सीधे हों तो फँसने की संभावना नहीं रहती। इसी प्रकार पहले पति-पत्नि फिर धीरे-धीरे चौपाये, छैपाये फिर अष्टापद फिर बारहसिंगा इत्यादि अवस्थायें होती रहती हैं। इनमें यह जीव ऐसा फँस जाता है कि निकलना चाहे और प्रयास करे तो भी निकल नहीं पाता बल्कि उसी में फंसता जाता है। जैसे-जैसे परिवार में सदस्यों की संख्या बढ़ती जाती है वैसे-वैसे वह परिषद् जैसी बन जाती है। फिर वह परिषद् परीषह जैसे कष्ट देने लग जाती है। इसलिए आचार्य कहते हैं कि- ऐसे जाल क्यों बुनते हो, जिसमें हमें स्वयं को ही फंसना पड़ता है। इससे यदि मुक्ति चाहते हो तो, भेदविज्ञान की बात को हमेशा ध्यान में रखना चाहिए।

जिसके पास भेद‌विज्ञान होता है वह व्यक्ति पर द्रव्य के साथ कर्तृत्व, भोक्तृत्व और स्वामित्व बुद्धि नहीं रखता फलतः वह पर द्रव्य का कर्ता, भोक्ता, स्वामी कुछ भी नहीं होता। जैसे कि-नाती का आनन्द दादा जी को नहीं आ सकता, दादाजी का आनन्द नाती को नहीं आ सकता। पिता का आनन्द पुत्र को नहीं और पुत्र का आनन्द पिता को नहीं आ सकता। क्यों नहीं आ सकता? क्योंकि यह सिद्धान्त है कि एक द्रव्य दूसरे द्रव्य का स्वामी नहीं होता है तथा एक द्रव्य दूसरे द्रव्य का कर्ता- भोक्ता भी नहीं होता।

यह संसार एक जाल है, आखिर ! कब तक इसमें फंसे रहोगे? यहाँ तो भोजन के पहले भी आकुलता, भोजन के बाद भी आकुलता, निर्धन या धनी हो गया तो भी आकुलता, बच्चे नहीं थे, बच्चे हो गये, मकान नहीं था मकान भी बन गया आबाद हो गये। वास्तव में आबाद हुए या वाद-विवाद में फँस गये।

अंतिम चरण में आचार्य पूज्यपाद स्वामी जी कहते हैं-“न युवैतानि पुद्गले” अर्थात् बाल, वृद्ध, युवा यह सभी जीवत्व या जीव का स्वरूप नहीं है किन्तु ये सभी पुद्गल की अवस्थायें हैं। यही भेदविज्ञान हमेशा बनाए रखना हमारा पुरुषार्थ है इसी आत्म-पुरुषार्थ को करते रहना चाहिए।

English Translation of Ishtopadesh Gatha 29

इष्टोपदेश गाथा 29 – द्वादशवर्षीय श्रमण संस्कृति स्वाध्याय पाठ्यक्रम

अन्वयार्थ (मे) मेरी (मृत्युः न) मृत्यु नहीं होती (इस कारण) (कुतः भीतिः) भय कहाँ से हो सकता है ? (मे) मुझे (व्याधिः न) कोई रोग नहीं होता (इसलिए) (कुतः व्यथा) दुःख कहाँ से हो सकता है? (अहम्) में (बालः न) न बालक (वृद्धः न) न बूढ़ा (युवा न) न जवान (एतानि) ये सब बातें (स्थितियाँ) (पुद्गले) पौद्गलिक शरीर में होती हैं।

भावार्थ – चैतन्य शक्ति लक्षण भाव प्राणों के त्याग का अभाव होने से, निश्चय नय से, मेरा मरण नहीं है, इसलिए मुझे मृत्यु का या मृत्यु के कारण सर्पादि का भय नहीं है वा कैसे हो सकता है।

मूर्तिक शरीर के सम्बन्ध से होने वाली वात पित्त कफ जन्य व्याधि मेरी अमूर्तिक आत्मा में नहीं है, अतः मुझे व्याधि जन्य व्यथा (पीड़ा) कैसे हो सकती है।

पौद्गलिक शरीर के परिवर्तन से होने वाले बालपन, वृद्धापन और युवावस्था रूप भी मैं नहीं हूँ-क्योंकि मृत्यु व्याधि, बालपन, युवापन, वृद्धापन आदि सारी पर्यायें पुद्गल में हैं। अमूर्तिक चैतन्य स्वरूप मेरी आत्या में नहीं हैं। मैं इन सबसे रहित हूँ।

उत्थानिका – फिर भी भावना करने वाला खुद जिज्ञासा करता है कि यदि कहां हुए नीति के अनुसार मुझे भय आदि न होवे न सही, परन्तु जो जन्म से लगाकर अपनायी गयी थी और भले ही जिन्हें मैंने भेद भावना के बल से छोड़ दिया है, ऐसी देहादिक वस्तुएँ, चिरकाल के अभ्यस्त अभेद संस्कार के वश से पश्चाताप करने वाली हो सकती हैं कि अपनी इन चीजों को मैंने क्यों छोड़ दिया ? भावना करने वाला स्वयं ही प्रतिबुद्ध हो सोचता है कि नहीं, ऐसा नहीं हो सकता है, कारण कि

स्वाध्याय गाथा सं 26 to 29

स्वाध्याय गाथा सं 29

स्वाध्याय गाथा सं 29 & 30

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इष्टोपदेश Ishtopadesh

English Translation of Ishtopadesh Gatha 29

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December 19, 2024

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इष्टोपदेश गाथा सं 28

उत्थानिका-फिर भावना करने वाला सोचता है। देहादिक के सम्बन्ध से प्राणियों को क्या होता है? इससे उसे क्या फल मिलता है? उसी समय वह स्वयं ही समाधान भी करता है कि-

दु:खसंदोहभागित्वं, संयोगादिह देहिनाम् त्यजाम्येनं तत: सर्वं, मनोवाक्कायकर्मभि: ॥28॥

अन्वयार्थ (इह) इस संसार में (देहिनाम्) जीवों के (संयोगात्) संयोग से (संदोहभागित्वं) दुःख समूह का भागीदार बनना पड़ता है (ततः) इस कारण (एनं सर्वं) इन सभी [शरीर और कर्म के] संयोग को (मनोवाक्काय-कर्मभिः) मन, वचन, काय की क्रिया/चेष्टा से (त्यजामि) छोड़ता हूँ।

पद्यानुवाद

असहनीय दुःखों का फल है, यह संसारी बना हुआ,

संयोगज भावों का फल है, रागादिक में सना हुआ।

इसी बात को जान मानकर उपकृत हूँ गुरुवचनों से,

रागादिक को पूर्ण त्यागता, तन से, मन से, वचनों से ॥२८॥

English Translation of Ishtopadesh Gatha 28

विवेचना

आज का युग विज्ञान से प्रभावित है, शरीर विज्ञान से भी प्रभावित है। आज न्यूज को सुनते नहीं हैं किन्तु टी० व्ही पर देखते हैं। आज लोग लिपि बदलने लगे, हिन्दी की जगह इंग्लिश और इंग्लिश की जगह हिन्दी का उपयोग करने लगे हैं। आप कहेंगे ज्ञान ही तो बढ़ रहा है। हाँ… हाँ, ज्ञान तो है लेकिन यदि यही ज्ञान अध्यात्म के क्षेत्र में हो तो वह आत्मज्ञान या ध्यान के क्षेत्र में हो तो केवलज्ञान हो सकता है। लेकिन संसारी प्राणी जितना विज्ञान से प्रभावित है उतना अध्यात्म से प्रभावित नहीं है। विज्ञान या शरीर विज्ञान सम्बन्धी जो भी ज्ञान, यंत्र या मशीनरी ज्ञान विकास को प्राप्त हो रहा है वह सब भी एकाग्रता के बिना नहीं होता। यदि यही एकाग्रता सम्यक् भूमिका में हो तो केवलज्ञान या सिद्धि की प्राप्ति हो सकती है।

कोई प्रश्न करता है कि इस वैज्ञानिक युग में जो ज्ञान विकसित हो रहा है उससे अभिप्राय की सिद्धि नहीं होती क्या ? इस प्रश्न का समाधान देते हुए आचार्य महाराज कहते हैं कि पहले यह देखो कि अभिप्राय क्या है? अध्यात्म की दृष्टि से अभिप्राय का अर्थ होता है, राग और द्वेष से बचना। विज्ञान के क्षेत्र में क्या राग-द्वेष से बचा जा रहा है? या राग-द्वेष से बचने का एक भी प्रयास किया जा रहा है क्या? सही-सही बताओ। यदि राग-द्वेष से नहीं बचा जा रहा है तो अभिप्राय की सिद्धि कभी भी संभव नहीं हो सकती।

यह निश्चित बात है कि एकाग्रता के बिना कोई भी वस्तु का अविष्कार नहीं हो सकता लेकिन प्रयोजन का ध्यान तो रखना ही चाहिए। किसी भी आविष्कार का उद्देश्य क्या है? यह तो ख्याल में होना ही चाहिए। उद्देश्य के आधार से ही अभिप्राय की सिद्धि होती है। अभिप्राय की सिद्धि नहीं होने पर यह जीव दुःखी होता है।

संसारी प्राणी शरीरादिक के संयोग के अनेक प्रकार के दुःखों को सहन करता है। शारीरिक दुःख भी होते हैं, मानसिक दुःख भी होते हैं, वाचनिक दुःख भी होते हैं। इन समस्त दुःखों का मूल कारण पर पदार्थों का संयोग है और संयोग का मूल कारण मोह है, अज्ञान है। मोह के कारण ही संसारी प्राणी इस संयोग को, जो दुःख का कारण है, छोड़ना नहीं चाहता। शरीर का संयोग दुःख का परिणाम है यदि वह छूटने लग जाता है तो आपको दुःख होता है, उसका छूटना आपको इष्ट नहीं लगता। जब तक शरीर का छूटना हमें इष्ट नहीं होगा तब तक शरीर का संयोग तीन काल में कभी भी छूट नहीं सकता।

संसार का अर्थ ही है आत्मा और शरीर का गठबन्धन। चौदहवें गुणस्थान तक यह गठबन्धन रहता है। आत्म-परिणामों के विकास के सोपानों का नाम गुणस्थान माना जाता है, जो कि मोह और योग के निमित्त से होते हैं। चौदहवाँ गुणस्थान विकास का अंतिम सोपान है, फिर भी वह संसार के अन्तर्गत आता है, क्योंकि गुणस्थान में रहना स्वभाव नहीं है। स्वभाव तो गुणस्थान तथा मार्गणाओं से अतीत होता है। वहाँ पूर्वबद्ध कर्म सत्ता में हैं, उदय में भी हैं। लेकिन नवीन आस्त्रव और बन्ध वहाँ नहीं होता। नवीन बन्ध नहीं है यह तो ठीक है, लेकिन पूर्व का कर्म तथा नोकर्म के साथ जो गठबन्धन है वह तो है, उससे जब तक नहीं छूटता तब तक मुक्त नहीं हो सकता।

अतः संसारी प्राणी को समझ लेना चाहिए कि शरीर का संयोग मेरे लिए दुःख का मूल कारण है फिर भी यदि वह शरीर के माध्यम से सुख चाहता है या शरीर के संयोग से सुख का अनुभव करता है या शरीर को सुख का कारण मानता है तो इसका मतलब है कि वह आत्म-सुख के परिचय से वंचित है। उसे शरीर से छूटना इष्ट नहीं है। वह शरीर के छूटने को अपना मरण समझता है। जबकि आचार्य महाराज समझा रहे हैं कि शरीर के छूटने को अपनी मृत्यु मत समझो, किन्तु शरीर की मृत्यु से मेरी मृत्यु नहीं है, ऐसा समझो तो अभिप्राय सिद्ध हो सकता है। आज तक यह धारणा बनी हुई है कि शरीर के बिना सुख का अनुभव नहीं हो सकता, तो उसके लिए यहाँ आगे की कारिका में कहा जा रहा है।

English Translation of Ishtopadesh Gatha 28

इष्टोपदेश गाथा 28 – द्वादशवर्षीय श्रमण संस्कृति स्वाध्याय पाठ्यक्रम

अन्वयार्थ – (इह) इस संसार में (देहिनाम्) जीवों को (संयोगात्) संयोग से (दुःखसंदोहभागित्वं) दुःख समूह का भागीदार बनना पड़ता है (ततः) इस कारण (एनं सर्वं) इन सभी [शरीर और कर्म के] संयोग को (मनोवाक्कायकर्मभिः) मन, वचन, काय की क्रिया से (त्यजामि) छोड़ता हूँ।

भावार्थ – संसार के सभी तरह के दुःख शरीर के कारण आत्मा को होते हैं। यदि शरीर का संयोग आत्मा से न हो तो आत्मा को भूख, प्यास, जन्म, मरण, रोग, पीड़ा, शोक, चिन्ता आदि किसी भी तरह का कोई दुःख न हो। जैसे आग में तपा हुआ लोहा आग के संयोग से घन (भारी हथौड़ा) की मार सहता है, उसी प्रकार यह आत्मा भी शरीर के संयोग से सब तरह के दुःख उठाता है। इस कारण दुःखों से छूटने के लिए आत्मा का अनुभवी सम्यग्दृष्टि जीव अपने मन से, वचन से और शरीर से इस शारीरिक संयोग को छुड़ाने का प्रयत्न करता है। अर्थात् मन, वचन और काय की गुप्ति द्वारा अपने शुद्ध आत्मा का ध्यान करता है।

उत्थानिका फिर भावना करने वाला सोचता है कि पुद्गल (शरीरादिक) रूपी मूर्तद्रव्य के साथ जैसा कि आगम में सुना जाता है जीव का सम्बन्ध है। उस सम्बन्ध के कारण ही जीव का मरण व रोगादिक होते हैं तथा मरणादि सम्बन्धी बाधाएँ भी होती हैं। तब इन्हें कैसे व किस भावना से हटाया जावे ? वह भावना करने वाला स्वयं ही समाधान कर लेता है –

स्वाध्याय गाथा सं 26 to 29

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इष्टोपदेश Ishtopadesh

English Translation of Ishtopadesh Gatha 28

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December 19, 2024

Jainism

Ishtopadesh Gatha 24

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

Utthanika (Prelude):

Parīṣahādyavijñānādāsravasya nirodhinī jāyate’dhyātmayogena, karmaṇāmāśu nirjarā ॥24॥

Poetic Translation (Padyanuvad )

Yogī jan adhyātma yog se, chetan mein nirbādh rahe,
Mano-yog ko vachan-yog ko, kāy-yog ko sādh rahe.
Parīṣhahōn ko, upasargōn ko, sahte vichalit kab hote?
Karma-nirjarā āstrava-rodhak, sanvar prachalit sab hote ॥24॥

Translation (Romanized):
The yogis, through the practice of spiritual discipline, remain unwavering in consciousness.
They refine the discipline of mind, speech, and body.
Enduring trials (parīṣhahās) and obstacles (upasargas), they never falter.
Through the shedding of karmas (karma-nirjarā), restraint of influx (āsrava-rodhak), and the active practice of self-restraint (sanvar), they progress steadily.

By bearing with equanimity by the power of the soulforce, the trials and hardships consequent on world-renunciation, is accomplished speedlly the destruction of karmas and the stoppage of further inflow thereof !

Note – There are two aspects of the karmic force the dravya and the bhava karmas. Dravya karmas simply mean matter which flows into the soul with every thought and word and deed. Bhava karmas are inner mental states, that is to say feelings, cravings and the like which are the causes that lead to the inflow of matter towards the soul. The bondage of the soul con- sists in the state of embodiment which signifies association with matter. The ascetic aspires to separate his soul completely from the material impu- rities that defile and hold it in bondage. The inflow of matter is termed asrava, and takes place only beacuse of a certain kind of magnetic attrac- tion which the soul develops under the influence of desire. It ceases when the soul becomes desireless completely. The matter existing in combination with the soul also then begins to dissolve and soon becomes separated from it. This is termed nirjara, in the course of which many hardships have to be faced by the aspirant. If these are cheerfully borne, the goal of freedom and bliss is reached speedily, and the soul becomes a pure and perfected God. The destruction of desire, therefore, is the key to the situation, and the acharya points out that those who preserve equanimity of mind in the midst of trails and temptations speedily attain to the Supreme Status by the stoppage of the fresh inflow and the destruction of the existing karmas.

Deliberation (vivechana)

You might have studied the Tattvārtha Sūtra and may recall the aphorism:
“Mārgāchyavananirjarārthaṁ pariṣhoḍhavyāḥ pariṣhaḥḥ” (9/8).
It states that to remain steadfast on the path of liberation and to facilitate the processes of restraint (saṁvara) and elimination (nirjarā), it is essential for a seeker to endure adversities (pariṣahas).

The path of liberation is not adorned with flowers, offering comfort and ease. It is rugged, filled with stones, thorns, and uneven terrain. Adversities arise in every step—whether speaking, walking, sitting, sleeping, or eating. Fame brings adversity; the hunger for recognition brings adversity. Criticism, too, is an adversity. At every moment, we must cultivate equanimity (samta) to endure these trials. Without equanimity, even a slight deviation towards attachment can lead to bondage.

For example, adjusting a radio dial slightly can change the station from Ceylon Radio to Vividh Bharati. Similarly, the slightest shift from equanimity towards attachment disrupts the seeker’s progress.

In the Tattvārtha Sūtra, Ācārya Umāsvāmī emphasizes that among the 22 possible adversities, a seeker might face up to 19 simultaneously (9/17). These adversities must not be endured grudgingly but with a sense of equanimity. Only then can one remain firm on the path; otherwise, even minor setbacks can lead to deviation.

As the saying goes:
“The face of one who perseveres remains radiant.”
Another adage states:
“Where there is effort, the flower of success blooms.”

People desire fame and recognition but often shy away from the hard work required to achieve it. Without effort, success is unattainable.

Sometimes, we see individuals attaining fame or rewards with seemingly little effort. This can be attributed to their past-life efforts, just as a cumulative score in an exam includes previous performances. However, those who procrastinated in the past but worked diligently for the final exam also achieve good results.

The essence is clear: effort, whether made in the past or the present, invariably yields results. One must strive to live a life of diligence.

Effort may sometimes yield modest results and other times great success, depending on its intensity. Thus, it is rightly said:
“No effort ever goes unrewarded.”

Do Not Fear Hard Work

One should never fear hard work. A person who has embarked on the path of liberation (mokṣamārga) must not be afraid of challenges. Ācārya Pūjyapāda Swāmī emphasizes that a seeker on the path of liberation should neither feel elation nor despair while enduring adversities (pariṣahas). He uses the term avijñānāt, implying that adversities must not be felt with emotions of joy or sorrow but must instead be experienced with equanimity (samata).

If a seeker feels even the slightest tinge of elation or despair while enduring adversities, they should immediately regain their composure and prepare to face the next challenge with determination.

The Sāmāyika Pāṭha (a text on equanimity) beautifully explains this concept:

“Samata sarvabhūteṣu, saṁyame śubhābhavanā.
Ārttaraundraparityāgaḥ, taddhi sāmāyikaṁ mataṁ.”

Always maintain equanimity towards all beings.
Cultivate virtuous intentions through restraint.
Renounce afflictive and violent thoughts, as this defines true equanimity.

One must develop the conviction that all outcomes, whether favorable or unfavorable, are the results of one’s own past actions (karma). Repeatedly nurturing this belief reinforces equanimity. While reading the Sāmāyika Pāṭha, these ideas may seem clear, but the real test lies in remembering and applying them in daily life.

The verses from Dvātṛṁśatikā further highlight this idea:

“Svaṁ kṛtaṁ karma yadātmanā purā,
phalaṁ tvadīyaṁ labhate śubhāśubham.
Pareṇa dattaṁ yadi labhyate sphuṭaṁ,
svaṁ kṛtaṁ karma nirarthakaṁ tadā.”

The results one experiences, whether good or bad, are due to one’s own past deeds.
If it were possible to receive outcomes due to others’ actions, one’s own deeds would become meaningless.

This verse reinforces personal accountability and underscores the importance of recognizing that every situation is a result of one’s own actions.

Applying Equanimity Like Sītā

Simply reciting such principles is not enough—they must be applied consistently in real-life situations. The story of Sītā exemplifies this perfectly. She not only remembered these teachings during sāmāyika (moments of reflection) but also lived by them in every challenging moment of her life.

When questioned about her hardships, she would say, “What can be done? It is the result of my own karma.” Her ability to remember and apply this belief at every step of her life serves as an ideal example for all seekers.

Making Equanimity a Practice

Practicing such equanimity is no simple task. It requires constant mindfulness and effort. Each step on the path of liberation challenges the seeker to stay unwavering, reminding them that everything they experience is a reflection of their own deeds. By adopting this perspective, one can cultivate equanimity and progress steadily on the path to liberation.

Isthopadesh Gatha – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Swadhyay Ishtopadesh Gatha 23 & 24

स्वाध्याय गाथा सं 24 & 25

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इष्टोपदेश Ishtopadesh

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December 19, 2024

Jainism

Ishtopadesh Gatha 23

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

Utthanika (Prelude):

Here, the disciple asks, “Bhagavan! What is the purpose or benefit of focusing on the soul or worshiping the soul? What fruit will this yield?”

The disciple justifies the question by stating, “The actions of the wise are always undertaken with an understanding of the fruit they yield.”

In response to this inquiry, the Acharya provides an answer.

इष्टोपदेश गाथा 23

अज्ञानोपास्तिरज्ञानं, ज्ञानं ज्ञानिसमाश्रय: ददाति यत्तु यस्यास्ति, सुप्रसिद्धमिदं वच: ॥23॥

ajñānopāstirajñānaṁ, jñānaṁ jñānisamāśrayaḥ
dadāti yattu yasyāsti, suprasiddhamidaṁ vacaḥ ॥23॥

Poetic Translation (Padyanuvad )

Ajñānī kī sharaṇa-gaho to, suno tumheṁ ajñāna mile,
Jñānī-jan kī upāsanā se jñāna mile vardāna phale.
Jiskā swāmī jo hotā hai, pradān usko kartā hai,
Lok nīti yah sunī sabhī ne, pramāṇa virlā kartā hai ॥23॥

Deliberation (vivechana)

An ignorant person, lacking knowledge of the essence of the soul or the nature of inertness, can only impart ignorance to others. Worshipping such an individual leads to ignorance because one can only give what they possess. Conversely, worshipping a knowledgeable person grants knowledge. The principle “dadaati yattu yasyasti”—one gives what one possesses—applies universally. The result of worship aligns with the nature of the one being worshipped. For instance, if we worship the body, we won’t attain knowledge but will instead receive bodily pleasures, sensory indulgences, and movement between different life forms.

In the scriptures, it is stated that beholding a deity can lead to samyak darshan (right faith). However, this is not absolute, as merely seeing a deity does not guarantee the emergence of right faith unless there is true belief and understanding of the divine. Knowing the true nature of the deity is essential. A deity is free from attachments and aversions and devoid of the eighteen flaws. Their image represents detachment (veetarag). Without understanding these aspects, beholding a deity cannot lead to right faith. Thus, the mere act of seeing is not enough to produce samyak darshan, though it can serve as a supportive condition when paired with proper understanding. True darshan of the deity, aligned with their authentic form, contributes to the development of right faith.

For example, viewing an image filled with passion can evoke feelings of attachment, although this is not guaranteed for everyone. Similarly, viewing art can stir different emotions. Such objects serve as a medium or stimulus for emotional responses. Worshipping a knowledgeable person results in gaining knowledge, while worshipping an ignorant person results in perpetuating ignorance. Therefore, one should worship someone whose influence helps the mind steer away from worldly attachments and passions.

One should accept something in the way it has been prescribed because different substances lead to different results based on their intended purpose. For instance, the idea that a doctor cures illness is a formal statement. If a doctor alone could cure all ailments, everyone should recover simply by seeing the doctor, and there would be no need for medication. However, this is not the case. Taking medication is necessary, and it must be done under the doctor’s guidance for it to be effective. Even then, there is no guarantee of recovery.

When medication cures the illness, people credit the doctor, saying the doctor has healed them. However, if the medication fails to work, people often blame both the doctor and the medicine, saying neither was effective. Alternatively, they might admit that their condition was such that it couldn’t be cured or that they didn’t take the medicine as prescribed. These errors, intentional or otherwise, can prevent recovery.

For instance, if someone has a fever of 107°F, even a powerful remedy will not work immediately. The fever must first be reduced to around 102-103°F before the medication can take effect. This illustrates that action should be taken in accordance with factors like substance, place, time, state, and intent. Additionally, consuming medicine with faith is also necessary.

In the context of divine guidance, the trinity of Dev (deity), Guru (spiritual teacher), and Shastra (scripture) serve as supportive agents. Worshipping them with faith yields the benefits of the three jewels (Ratnatraya—right knowledge, right faith, and right conduct). Therefore, devotion and faith are essential.

Worshipping a knowledgeable individual leads to wisdom, while worshipping the ignorant results in ignorance. If someone dismisses these external aids by saying, “The image of Lord Jina is just a stone; what is its significance?” or “Scriptures are just inert objects; what value do they hold?”—such reasoning undermines the benefits these mediums provide. If they had no value, the benefits they bestow would not manifest. Yet, these benefits are evident.

Just as scriptures provide guidance and knowledge, the presence of the revered 1008 Shri Jina Bhagwan also serves as a powerful medium for spiritual gain. When we look at an image, it stirs relevant thoughts in our mind. Similarly, gazing at the idol of Lord Jina invokes thoughts of detachment and serenity (Vitarag). This is a profound benefit.

However, interest and inclination play a pivotal role in deriving such benefits. If one has a genuine interest, the mind can focus wherever one desires; otherwise, it cannot.

“Dadaati yattu yasyasti” — One gives only what they possess; nothing else can be offered. For example, a rose, having fragrance, shares its aroma, while kerosene gives off its own distinct smell. Expecting the rose to emit the scent of kerosene or kerosene to emit the fragrance of a rose is impossible because one can only give what they inherently possess.

Take the example of Eklavya, who crafted a statue of Dronacharya and learned archery from it. Meanwhile, Arjuna received direct instruction from Dronacharya and became a master of archery. This illustrates Eklavya’s focus and dedication. Similarly, if we wish to gain true knowledge, we require unwavering concentration like Eklavya.

Some may argue that Eklavya’s concentration was due to the presence of Dronacharya as a symbol. Today, they might say, there are no such Dronacharyas available. But the Acharyas reply: Why not? We can establish them in idols, just as Eklavya did. Likewise, some may claim that Lord Mahavira is no longer present. However, with faith, dedication, trust, and devotion, the Lord is still accessible to the devoted even today.

Lord Mahavira has been enshrined in idols. If one argues, “This is not the same Lord Mahavira who was present in Samavasarana,” they miss the point. Did the Lord personally hand over Samyagdarshan (right faith) to anyone during his sermons in Samavasarana? Did he deliver it by mail or money order? No, even the living Lord did not do such things. What he did do was give teachings.

Today, even though the Lord enshrined in the idol does not preach, it is still our great fortune that his teachings, preserved in the form of words, continue to exist as scriptures and Agamas. These serve as invaluable resources from which we can derive immense benefit.

The vision of detachment (vitaragata) is an inner perception; it cannot manifest externally. However, if there is an inclination toward detachment, one can observe the external form of detachment even in an idol. Those who perceive detachment in the image of a detached being (vitarag) can protect themselves from the influence of attachment and aversion. Even today, the posture of a vitarag Lord can provide a sign of detachment.

A year consists of 365 days, which pass one by one. Similarly, the days of future years will also slip away, and you might not succeed in utilizing them meaningfully. Despite listening to countless discourses on the soul and even sharing your understanding with others, you remain unchanged. This endless cycle of listening and speaking continues. As the saying goes:

“Listening to scriptures for so long, ears have gone deaf,
Yet the thirst for desires remains unquenched, and life ends in vain.”

What is being conveyed here? “Those who were dark-skinned have turned fair; those who were upright have become crooked; and those who were crooked are now upright.” But wait, Maharaj! How can someone upright become crooked? Earlier, they used to sit straight, but now they cannot sit upright and instead sit crookedly. Isn’t this a physical transformation from uprightness to crookedness? But what about the mental crookedness that has increased beyond measure? The essence of uprightness has been entirely replaced by crookedness due to indulgence in the senses and vices. Now, what kind of treatment is needed for this? It has been an infinite time living with such crookedness, so it feels as though no treatment is necessary. Observe the strangeness of your own mental state. Today, people do not even recognize their ailments as ailments. They fail to acknowledge their suffering and mistake temporary dispositions (vibhav) as their true nature (swabhav). Consequently, they do not feel the need for the treatment offered by teachings and guidance. This is the profound ignorance of worldly beings.

Think! Reflect! Consider the results of all that you have studied so far. What have you gained from it? Assess its impact on your life. Life is invaluable. If you begin to think deeply, even the act of studying may start to feel shallow and unsatisfactory.

In group study sessions, some people arrive early, while others come late. Those who come early leave early, and those who arrive late tend to stay longer. Some even remain seated before the session begins, and some stay after it ends. As for me, I will conduct the study from 2:30 to 3:30. Within this one hour, listen as much as you can. But how much should you listen? How much can you absorb? Whatever knowledge is gained through listening must translate into action. If actions do not align with the knowledge acquired, then that knowledge holds no real value.

When grinding wheat into flour using a millstone, you don’t put in whole grains all at once. For coarse flour (daliya), you add more wheat and rotate the millstone fewer times. For lentil flour, you add even more quantity and turn the millstone even less. Similarly, read less, reflect more. Think deeply and always keep detachment (vitaragata) in mind.

Reflect on whether the work you’ve been doing so far has been rooted in ignorance. It’s like flooding a field of onions with camphor or burning a heap of precious gems to obtain ash for cleaning utensils. Keep such examples in mind and think—if we continue to invest our lives in material pursuits, what greater foolishness can there be? This life is invaluable; no wealth from the three worlds could ever purchase it. Those who understand this material life kick away sensual pursuits, yet we squander our priceless lives chasing them. We trade a priceless diamond for mere grass and mud. What will be the result of such actions? People will only laugh at us.

“Swasamvedanasuvyaktaḥ”—the soul can only be experienced through self-awareness. It cannot be shown or demonstrated. If our awareness even slightly awakens, we can begin to sense the soul’s essence. Through experiences such as “I am here,” “I speak,” “I see,” and “I hear,” one can recognize and trust in the existence of the soul.

A truly wise person does not experience joy in favorable circumstances or sorrow in adverse ones. If they do, they cannot be called wise. A wise individual never gets entangled in the complications of “mine” and “yours.” If one gets caught in attachment, aversion, or the notions of possession and separation, no matter how vast their knowledge, it cannot be called true wisdom. Wisdom does not merely mean knowing external substances but recognizing them as they are and detaching from them, while understanding the self as it truly is. This understanding leads to liberation.

Next, we delve into the discourse on the path of liberation (moksha marg). The root cause of worldly existence is asrava (influx of karmas) and bandha (bondage of karmas). The foundation of liberation lies in samvara (stopping new karmic influx) and nirjara (gradual elimination of previously accumulated karmas). Samvara means preventing new influx, while nirjara refers to the partial removal of past karmic bonds. Thus, anyone embarking on the path of liberation must avoid asrava and bandha and strive, according to their capacity, to practice samvara and nirjara.

Just as a shopkeeper opens their shop while remaining vigilant about avoiding losses and constantly striving for profit, the same applies to the path of liberation. The losses in this path are asrava and bandha, while the profits are samvara and nirjara. A seeker must always remain alert to ensure their “shop” operates successfully. The path to liberation requires consistent vigilance and effort.

Isthopadesh Gatha 23- Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayartha (Literal Interpretation):
(Ajñānopāstiḥ) Worshiping or serving the ignorant
(Ajñānaṁ) results in ignorance
(Dadaati) being given.
(Jñānisamāśrayaḥ) Worshiping or seeking refuge in the wise
(Jñānaṁ) results in knowledge
(Dadaati) being given.
[Because]
(Idam vachaḥ) this saying
(Suprasiddham) is well known:
(Yasya) Whatever one possesses,
(Yattu asti) that very thing
(Dadaati) is what they give.

Bhavartha (Meaning):
Worship of the ignorant leads to ignorance, while seeking the refuge of the wise leads to the attainment of knowledge. The term “ignorant” here refers to those engrossed in worldly attachments, a deluded or false-seeing guru. “Ignorance” signifies delusion, confusion, and doubt. Worshiping such an ignorant person leads to the acquisition of similar delusion and confusion.

The term “wise” refers to those established in their natural self, deeply engrossed in their inner being, and embodied by a true Digambara guru (an ascetic fully immersed in self-realization). By worshiping such a self-realized Digambara guru, one attains the supreme light of knowledge, characterized by discernment between the self and non-self (swa-par viveka). This principle is well known: one can only give what they possess. Thus, one should abandon the worship of the ignorant and instead seek the refuge of the wise.

Uthhanika (Contextual Introduction):
Here, the disciple inquires, “What is the ultimate fruit of being immersed in spirituality and being in the company of the wise?” Specifically, the question seeks to know the result of self-contemplation for a self-centered yogi.

The Acharya responds with Gatha 24 (Verse 24).

Swadhyay Ishtopadesh Gatha 22 & 23

Swadhyay Ishtopadesh Gatha 23 & 24

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December 19, 2024

Jainism

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

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December 18, 2024

Jainism

इष्टोपदेश गाथा सं 27

उत्थानिका-यहाँ पर शिष्य कहता है कि इसमें निर्ममता कैसे हो? इसमें निर्ममता के चिंतन करने के उपायों का सवाल किया गया है। अब आचार्य उसकी प्रक्रिया को “एकोऽहं निर्ममः” से प्रारम्भ कर “मम विज्ञस्य का स्पृहा” तक के श्लोकों द्वारा बतलाते हैं-

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

अन्वयार्थ (अहम् एकः) मैं एक हूँ (निर्ममः) ममता रहित (शुद्धः) शुद्ध हूँ (ज्ञानी) ज्ञानी हूँ तथा (योगीन्द्रगोचरः) योगियों मुनियों द्वारा जानने योग्य हूँ (सर्वे अपि) सभी (संयोगजाः) संयोग से उत्पन्न होने वाले (भावाः) पदार्थ (मत्तः) मुझसे (सर्वथा) सब तरह से (बाह्याः) भिन्न हैं।

पद्यानुवाद

एक अकेला निर्मम हूँ मैं, योगी को ही दिखता हूँ,

शुद्ध-शुभ्र हूँ ज्ञानी होता, ज्ञानामृत को चखता हूँ।

माया, ममता, मोह, मान, मद, संयोगज ये भाव अरे!

भिन्न सर्वथा मुझसे हैं यूँ, इनमें हम समभाव धरे ॥२७॥

English Translation of Ishtopadesh Gatha 27

विवेचना

आचार्य कहते हैं कि जीवन का वास्तविक स्वरूप समझने का प्रयास करो। आज तक यही समझते रहे कि मैं हूँ, मेरा परिवार है, मेरा समाज है, मेरा देश है, मेरा राष्ट्र है आदि। इस विचारधारा से व्यक्ति अपने आपको बाहर में कितना व्यापक समझता है। सभी से अपने सम्बन्धों को जोड़ता है। भले ही उन सम्बन्धों से अनेक प्रकार के तनाव उत्पन्न होते हों, लेकिन फिर भी सम्बन्धों के बीच में ही रहना पसंद करता है। जबकि वास्तव में देखें तो बाह्य समस्त पदार्थों से भिन्न मेरा अस्तित्व मेरे चैतन्य तक सीमित है अर्थात् मैं एक हूँ। फिर भी संसारी मोही प्राणी अपने को अनेक रिश्तों से, सम्बन्धों से जोड़कर अनेक रूप मानता है। मैं निर्मम हूँ, ममत्व भाव मेरा स्वभाव नहीं है, मेरा-तेरापन का विचार तो मोहनीय कर्मोदय से प्रभावित ज्ञान की वैभाविक परिणति है। ममत्व भाव के द्वारा यह प्राणी अपने आपको सभी का और अन्य सभी बाह्य चेतन अचेतन वस्तुओं को अपना मानता है, जबकि यह उसकी भूल है, उसका अज्ञान है। मैं शुद्ध हूँ, ज्ञानी हूँ, योगियों के गोचर हूँ अर्थात् योगियों के शुद्धोपयोग मात्र से संवेदन करने योग्य हूँ। दुनिया के जितने भी शरीरादिक पदार्थ हैं वे सभी संयोगजन्य हैं और मेरे स्वभाव से भिन्न हैं। प्रत्येक पदार्थ एक-दूसरे से पूर्णतः पृथक् और स्वतंत्र अस्तित्व को लिए हुए है।

इस स्वतंत्र अस्तित्व को जो स्वीकार करता है वही अपने आपको एक, निर्मम, ज्ञानी आदि के रूप में स्वीकार कर सकता है। यह स्वरूप आप लोगों को स्वीकार है तो मुझे बताओ ? यदि स्वीकृत है तो जीवन वास्तविकता की ओर है, ऐसा समझना चाहिए। अन्यथा आज तक जैसा जीवन जीते आए हैं, जैसा मानते आए हैं वैसी ही धारणा आगे भी रहेगी और हम वास्तविकता के परिचय से बहुत दूर होते जायेंगे।

विचार करो, तुमने किस-किसको अपना माना और कौन-कौन तुम्हारा अपना बना ? मान्यतानुसार मोह के प्रभाव में आकर किसी ने अपना होने का भले ही कितना भी आश्वासन दिया हो कि मैं हमेशा-हमेशा तुम्हारा हूँ फिर भी सब एक-दूसरे को छोड़कर चले जाते हैं। आप मंगतराय कृत बारहभावना में पढ़ते ही हैं कि-

ज्यों मेले में पंथी जन मिल नेह फिर धरते, ज्यों तरुवर पै रैन बसेरा पंछी आ करते। कोस कोई दो कोस कोई उड़ फिर थक-थक हारै, जाय अकेला हंस संग में, कोई न पर मारै ॥४/११॥

एकत्व एवं अन्यत्व आदि भावनाओं के चिन्तन द्वारा यही निष्कर्ष निकलता है कि मैं वास्तव में अकेला हूँ भले ही लौकिक मान्यता के अनुसार उसे मानो या न मानो। जो मान लेते हैं वे अपने आपको पाने का प्रयास करके अपने आपमें लीन हो जाते हैं और आत्मलीनता के समय शान्ति एवं आनन्द का अनुभव करते हैं।

धन्य हैं वे, जिन्होंने जीवन की वास्तविकता को समझकर अपने वास्तविक स्वाभाविक जीवन को प्राप्त कर लिया है, उन्हीं की शरण को स्वीकार करके हम भी जीवन की वास्तविकता की ओर कदम बढ़ायें इसी में जीवन की सार्थकता है।

English Translation of Ishtopadesh Gatha 27

इष्टोपदेश गाथा 27 – द्वादशवर्षीय श्रमण संस्कृति स्वाध्याय पाठ्यक्रम

अन्वयार्थ – (अहम् एकः) मैं एक हूँ (निर्ममःशुद्धः) ममता रहित शुद्ध हूँ (ज्ञानी) ज्ञानी हूँ तथा (योगीन्द्रगोचरः) योगियों [केवली, श्रुतकेवली] द्वारा जानने योग्य हूँ (सर्वे अपि) सभी (संयोगजा भावा) संयोग से उत्पन्न होने वाले पदार्थ (मत्तः) मुझसे (सर्वथा बाह्याः) सब तरह से भिन्न हैं।

भावार्थ-मेरी आत्मा वास्तव में सब जड़, चेतन पदार्थों से भिन्न अकेली एक है, जगत में मेरा कोई नहीं है। शुद्धनय की अपेक्षा द्रव्यकर्म, भावकर्म और नोकर्म से रहित होने से मैं शुद्ध हूँ, स्वपर प्रकाशन स्वभाववाला होने से ज्ञानी हूँ। अनंत पर्यायों से विशिष्ट होने से केवलज्ञानी तथा शुद्धोपयोगमय श्रुतकेवली के गोचर हूँ, संवेद्य हूँ। शरीर और कर्मों के संयोग से जो मेरा, तेरापन को लिए हुए मोह ममता के, रागद्वेष के भाव होते हैं, वे वास्तव में मेरे भाव नहीं हैं, ये सब मुझसे अलग हैं। इस तरह अपने आत्मा का शुद्ध स्वरूप विचार करने वाला सम्यग्दृष्टि मनुष्य चिन्तन करे।

उत्थानिका – फिर भावना करने वाला सोचता है कि देहादिक के सम्बन्ध से प्राणियों को क्या होता है? क्या फल मिलता है ? उसी समय वह स्वयं ही समाधान करता है कि-

स्वाध्याय गाथा सं 26 to 29

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इष्टोपदेश Ishtopadesh

English Translation of Ishtopadesh Gatha 27

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December 18, 2024

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इष्टोपदेश गाथा सं 26

उत्थानिका-यहाँ पर शिष्य का कहना है कि भगवन्! आत्मद्रव्य और कर्मद्रव्य का अध्यात्मयोग के बल से बन्ध नहीं होता, तो फिर किस प्रकार से उन दोनों में (आत्मा और कर्मरूप पुद्गल द्रव्यों में) परस्पर एक के प्रदेशों में दूसरे के प्रदेशों का मिल जाने रूप बन्ध होगा ? क्योंकि बन्धाभाव अर्थात् मोक्ष तो बन्धपूर्वक ही होता है। तो बन्ध का प्रतिपक्षी, सम्पूर्ण कर्मों की विमुक्तावस्था रूप मोक्ष भी जीव को कैसे बन सकेगा ? जो कि अविच्छिन्न, अविनाशी सुख का कारण होने से योगियों के द्वारा प्रार्थनीय हुआ करता है? आचार्य कहते हैं-

बध्यते मुच्यते जीव:, सममो निर्मम: क्रमात् तस्मात्सर्वप्रयत्नेन, निर्ममत्वं विचिन्तयेत् ॥26॥

अन्वयार्थ – (सममः) ममता सहित और (निर्ममः) ममता रहित (जीवः) जीव (क्रमात्) क्रम से [कर्मों से] (बध्यते) बँधता है तथा (मुच्यते) छूटता है (तस्मात्) इस कारण (सर्वप्रयत्नेन) सर्व प्रयत्न से (निर्ममत्वं) निर्ममत्व को (विचिन्तयेत्) ध्यावे।

पद्यानुवाद

इसीलिए तुम पूर्ण यत्न से, निर्ममता का मनन करो,

चिन्तन-मन्थन-आराधन भी, तथा उसी को नमन करो।

जीव कर्म से बंधता तब है, ममता से जब मण्डित हो,

बन्धन से भी मुक्त वही हो, निर्ममता में पण्डित हो ॥२६॥

English Translation of Ishtopadesh Gatha 26

विवेचना

संसारी जीव जब ममत्व-भाव से युक्त होता है तो बन्ध को प्राप्त होता है। वह मेरा, यह मेरा इस प्रकार का भाव ममत्व कहलाता है। मेरापन जब तक रहता है तब तक बन्ध होता है और मेरापन निकल गया तो मुक्ति होती है। आप किसमें मेरापन मानते हो ? यह शरीर मेरा, यह अंगुली मेरी, यह तर्जनी मेरी आदि-आदि। यह सब क्या है? समझ में नहीं आता। कोई-कोई कभी बोलते हैं कि नाक कट गई मेरी, क्या है यह? सब कुछ मोह है, ममत्व है। स्वयं कुद्ध हैं, दूसरों को भी क्रुद्ध मानते हैं। यह भी तो संसार का तमाशा है, कि कोई रोता है तो हम भी रोने लगते हैं। दस- बीस लोग मिल जाते हैं तो वे भी रोने लगते हैं। पूछा जाता है-भैया क्यों रो रहे हो? वे कहते हैं कि तुम रो रहे थे इसलिए मैं भी रोने लगा, तुम हमारे दोस्त हो न। यह अच्छी बात है कि आप मुझे मित्र मानते हो किन्तु मुझे तो उसने मारा था इसलिए रो रहा था। तुम किसलिए रोये ? वह पुनः कहता है कि आप हमारे दोस्त हो न, मेरा दोस्त किसी के द्वारा मारा जाये फलस्वरूप वह रोए और मैं हँसता हुआ कैसे रह सकता हूँ ? बल्कि दोस्ती तो ऐसी होती है कि “दोस्त को यदि मारा गया तो मुझे भी मारा गया” ऐसा अनुभव होना चाहिए इसलिए तुमको देखकर मैं भी रोया।

सोचने की बात है कि यदि एक व्यक्ति कुछ कह रहा है तो सारे के सारे वही कहने लग जाते हैं। एक रो रहा है तो सभी रोने लगते हैं। वह कहता है जो तुम्हारा हो गया, वही हमारा हो गया, इस प्रकार के भावों से जनता मूढ़मति हो रही है। ज्ञानी जीव कभी इनके बहकावे में नहीं आता। ज्ञानी तो अध्यात्म दृष्टि से देखता है और कहता है कि देखो! यह संसार का तमाशा है। उस तमाशा देखने वाले को तमाचा भी नहीं देता क्योंकि वह जानता है कि तमाचा दे भी देंगे तो इन्हें कोई असर हो या न हो परन्तु मेरे हाथ में तो दर्द हो ही जायेगा। उस स्थान से सब कुछ देखते हुए भी वहाँ से अपना मुख फेर लेता है क्योंकि इस प्रकार की अज्ञानमय क्रियाओं से ही तो संसार बढ़ता है। संसारी प्राणी मोह ममता के कारण अध्यात्म के रहस्य को समझ नहीं पा रहा इसलिए तो बाह्य पदार्थों से ममता का भाव रखता है। जबकि आचार्य कहते हैं कि तेरे पास कुछ है ही नहीं फिर ममत्व किसमें रखता है और क्यों रखता है? मेरा-तेरापन का भाव बहुत खतरनाक होता है। संस्कृत भाषा में इसे तव-मम, तव-मम बोलते हैं।

भरत चक्रवर्ती और बाहुबली के बीच युद्ध क्यों हो गया ? विचार किया कभी। इसी मेरा- तेरापन के कारण हुआ था। चक्रवर्ती क्षायिक सम्यग्दृष्टि थे, घर में वैरागी थे, लौकिक दृष्टि से वे निर्मम माने जाते थे, फिर भी भाई के साथ युद्ध। यह तो दयाहीनता का परिचायक था। अकेले में लड़ाई नहीं होती। एक के साथ ध्यान होता है, दो के साथ बन्ध या सम्बन्ध होता है। ध्यान हितकारक होता, बन्ध अहितकारक होता है। अतः ऐसी क्रिया करो जो स्व और पर दोनों के हित में हो।

द्वैत अर्थात् द्वन्द्व जब तक रहता है तब तक संसार रहता है, अतः अद्वैत का चिन्तन होना चाहिए। “बध्यते मुच्यते जीवाः” जीव ममता भाव से बंधते हैं और निर्ममत्व भाव से मुक्त होते हैं। अतः ममत्व को छोड़कर निर्ममत्व का चिन्तन-मनन करना चाहिए यही मुक्ति का कारण है।

English Translation of Ishtopadesh Gatha 26

इष्टोपदेश गाथा 26 – द्वादशवर्षीय श्रमण संस्कृति स्वाध्याय पाठ्यक्रम

अन्वयार्थ (सममः) ममता भाव वाला और (निर्ममः) ममता रहित (जीवः) जीव (क्रमात्) क्रम से (कर्मों से) (बध्यते) बँधता है तथा (मुच्यते) छूटता है (तस्मात्) इस कारण (सर्वप्रयत्नेन) सर्व प्रयत्न से (निर्ममत्वं) निर्ममत्व को (विचिन्तयेत्) ध्यावे ।

भावार्थ – संसारी जीव रागद्वेष परिणामों के कारण कर्म बन्धन से बंधकर संसार में भ्रमण करता है। वह राग और द्वेष जीव को पर पदार्थों के साथ ये मेरे हैं ऐसी भावना करने से होते हैं। शरीर तथा स्त्री, पुत्र, माता, पिता आदि परिवार, धन तथा मकान आदि पदार्थों को अपना समझना ममता भाव है, इस ममता भाव के कारण अपने इष्ट पदार्थों से संसारी जीव राग करता है और किसी पदार्थ को अनिष्ट समझकर उससे द्वेष आदि करता है। इन दुर्भावों से उसके कर्म बंधते रहते हैं, जब आत्मा अपने स्वरूप को समझकर अपने आत्मा को अन्य पदार्थों से भिन्न अनुभव करने लगता है तब उसकी किसी पर पदार्थ से ममता नहीं रहती, तब वह निर्मोह भाव के कारण कर्म बन्धन से छूटकर मुक्त हो जाता है। संसार के कोई भी पदार्थ न मेरे हैं और न मैं उनका हूँ इत्यादि श्रुतभावना के द्वारा निर्ममत्व का चिंतन करना चाहिए।

उत्थानिका – यहाँ पर शिष्य कहता है कि इसमें निर्ममता कैसे होवे ? अर्थात् इसमें निर्ममता के चिन्तन करने के उपायों का प्रश्न किया गया है। अब आचार्य उसकी प्रक्रिया को “एकोऽहं निर्ममः ” से प्रारम्भ कर “मम विज्ञस्य का स्पृहा” तक के श्लोकों द्वारा बतलाते हैं –गाथा 27

स्वाध्याय गाथा सं 26 to 29

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इष्टोपदेश Ishtopadesh

English Translation of Ishtopadesh Gatha 26

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December 18, 2024

Jainism

Ishtopadesh Gatha 21

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

Utthanika (Prelude):

Now, the disciple, who develops faith upon understanding the teachings, asks, “What is the nature of the soul you have described as worthy of meditation? What is the true essence of that soul?”

To this, the Acharya responds:

इष्टोपदेश गाथा 21

स्वसंवेदन सुव्यक्तस्तनुमात्रो निरत्यय: अत्यन्तसौख्यवानात्मा, लोकालोकविलोकन: ॥21॥

Svasamvedana suvyaktas tanumātro niratyayaḥ
Atyantasaukhyavān ātmā, lokālokavilokanaḥ ॥21॥

Poetic Translation (Padyanuvad )

Apane-apane sanvedana meṃ, amūrt ho ātam bhātā,
Rahā rahegā trikāl meṃ hai, ataḥ anśvar hai bhrātā!
Tātkālik tan pramāṇ hotā, anant sukh kā nilay rahā,
Lokālok ālokit kartā, sadā lok kā uday rahā ॥21॥

This soul can be adequately known by self-contemplation and is of the size of its body, immortal, of an exceedingly blissful nature and the knower of Loka and Aloka !

Note – In this sloka the acharya has given a brief description of the soul as freed from the bondage of matter. It is, roughly speaking of the size, of its physical body and is indestructible, hence immortal. Knowledge and bliss appertain to it by nature, being but two of its divine attributes. It can be known adequately in self-contemplation, and when established in its natural purity, freed from the corrupting companionship of matter, it is the enjoyer of unbounded joy and the knower of the entirety of things, which consitute what is known as the Lokaloka (Loka= the universe of life and matter+aloka=the infinity of pure space lying beyond the Loka)

Deliberation (vivechana)

Whenever Acharya Maharaj speaks about the soul, a natural question arises: Where is the soul? How can it be seen? Can the soul be perceived with the eyes? No, it cannot be felt by touch either. Nor can it be tasted, for it is not the subject of the sense of taste. It cannot be heard, as the ears only capture sound, and the soul is neither sound nor sound-like. Thus, how can the soul be understood? It seems beyond our grasp.

Acharya Maharaj explains that the soul cannot be comprehended through either the senses or the mind. Yet, does that mean the soul does not exist? No, the soul does exist—we feel its presence. But how can we explain it? While words can describe it, the truth of the soul cannot be shown visually. It can only be perceived with the eyes of faith, as it is not an object to be seen with physical eyes.

Hence, the Acharya says, “Swa-samvedana-suvyaktaḥ”—the soul is realized only through self-awareness. Samvedana means experiencing or feeling. Just as we feel happiness or sorrow, we can also experience our own self. When experiencing happiness or sorrow, one feels, “I am sad” or “I am happy.” These statements are completed with the recognition of “I” and “am.” This awareness of “I” and “am” is an indication of self-awareness, through which we understand that there is a soul within this body. Without the presence of the soul, what is the body called? It is referred to as a corpse or a dead body.

For instance, as long as oil remains in a sesame seed, it is called sesame. Once the oil is extracted, it is merely a husk, devoid of essence. Similarly, when consciousness departs from the body, the body is called a “shava” (corpse). The body becomes inert, lifeless, and unworthy of reverence or touch. After coming into contact with a corpse, it becomes necessary to take a bath. Without bathing, one is not allowed to enter the house. Family members instruct those returning from the cremation ground to bathe first, and they are forbidden from touching dry clothes before doing so.

The implication is that after touching the ashes of a corpse, purification is required. The deceased was once addressed as “our brother” or “our father,” but now he is merely a corpse. Why? Because the soul has left. The same body, once revered, becomes untouchable and undesirable after the soul departs. This indicates that as long as the conscious soul resides within the body, it has value.

So, the discussion was about how the body becomes a shava (corpse). This means that when the soul was present in the body, it was experienced through awareness, a fact that cannot be denied even if it cannot be shown or seen. Yet, everyone feels it; thus, the soul is something that can be experienced. Without it, no one can feel happiness or peace. Who is the one experiencing sensations? Without the soul, even this realization is impossible. Every living being experiences happiness and sorrow, but no one knows who the true experiencer is.

Hence, Acharya says that the soul is the essence capable of self-awareness (swa-samvedana), but we fail to focus our attention on it. That is why one must study it. Acharya Maharaj often used to say, “Don’t read too much, but read repeatedly.”

Who is the one reading? Who is the one listening? Who is the one contemplating after listening? The answer to all these questions lies in the soul. Without it, there would be no activity in the body—not hearing, speaking, eating, drinking, reading, or teaching. The soul is not visible to the eyes; what is visible is matter. The one who sees does so through the eyes, but the seer itself is never visible to the eyes. The soul perceives objects through the five senses but is not itself an object of those senses.

The soul possesses many dimensions of knowing, and the essence that utilizes those dimensions is the soul itself—recognize it. Its existence has been eternal—past, present, and future. Understanding the soul is considered the true outcome of self-study (swadhyaya). Read about it, not just once but many times. Evaluate how much you’ve read and analyze the results. Then share with me how much insight you gained.

It is similar to how a teacher in a classroom asks students whether they have completed their homework. If they haven’t, they’re not allowed to enter the class. The student might plead, “Please let me attend class today. Forgive me this time. From tomorrow, I will definitely do my homework.”

Likewise, a year has 365 days. How many years have passed in practice, yet the soul remains unseen? All attempts to perceive or understand it through the five senses have failed. The mind, influenced by attachment, has also been preoccupied with sensory objects—thinking about them, remembering them, and worrying about them. Thus, the mind, too, has been unsuccessful in knowing the soul.

Apart from these six (five senses and the mind), there is no other means to understand the soul.

From time immemorial, worldly beings have been trapped in the glitter of materialism, remaining deprived of the essence of the soul (atma-tattva). Thus, they claim that there is no such thing as the soul in this world. They argue that if it existed, it would have been known by now. However, this reasoning is flawed. How can something be known, recognized, or experienced when no effort has ever been made to understand or explore it? Just because we have not yet understood or seen it does not mean it does not exist.

Today, research is being conducted on subtle elements. Many subtle phenomena, which cannot be grasped through the senses, are being investigated. Mathematics, computers, machines, and other tools are being used to uncover them, and their results eventually come to light. If the soul could be investigated using machines, it would undoubtedly have been detected by now.

In fact, attempts have been made to observe the soul at the moment of death. Dying individuals have been placed in glass chambers to see if cracks appear in the glass when the soul departs from the body. In some cases, cracks did occur, but scientists attributed this to subtle material factors. Their science recognized only physical elements and failed to detect the conscious, living essence of the soul. As a result, science has attempted to deny the existence of the soul. However, the notion that “what cannot be seen cannot exist” is not a valid conclusion.

Thus, the Acharyas assert that the soul is revealed only through self-awareness (swa-samvedana). When the soul awakens to its consciousness and knowledge, it can experience itself.

Through the sensations of “I exist, I am,” we can understand the essence of the soul and place faith in it. Although the soul is not visible, it is indeed difficult to believe in something that cannot be seen. However, faith is generally placed in things that are not directly visible.

If something is visible but cannot be grasped, there is no need for faith because it is apparent. But when something can be felt or experienced yet remains unseen, its existence is acknowledged through repeated sensations or experiences and the power of belief.

The Acharya says that the soul (atma) is “tanumatrah niratyayah,” meaning it is proportional to the body. The soul permeates the body in accordance with its size, spreading across the extent of the body. The regions of the soul’s influence match the dimensions of the body. One remarkable feature of the soul is that it has never been born, and hence it cannot die. Only that which is born can perish. Anything that has a beginning, such as birth, inevitably has an end.

Such realizations can be directly observed by all. Therefore, since the soul is birthless, it is also deathless. As a result, there is no need for efforts to protect or secure it. However, worldly beings mistakenly identify the body as the soul and dedicate themselves to safeguarding the body, a practice that has been ongoing since time immemorial. This preoccupation with the body often leads to suffering.

The soul neither diminishes nor grows; it remains constant. What purpose, then, does the management of the soul serve, especially when the soul is eternal? Only a believer in the soul’s existence can understand this truth: when there is no end to something, why worry about its preservation? The Acharya further explains that if death is not applicable to the soul, then why fear it?

Fear of death arises because worldly beings equate the death of the body with their own demise. It is essential to understand—who is dying, and who is being born? This is merely a transformation of the body. Death is the abandonment of one body, and birth is the acquisition of another. There is nothing more to it. Hence, the soul is described as niratyayah—eternal, imperishable, and immortal.

As long as the soul resides within the body, it permeates the body in proportion to its size. Upon complete detachment from the body, i.e., when it attains liberation (nirvana), the soul diminishes slightly in extent from its last corporeal form and permanently resides in Siddhalaya (the abode of liberated souls). This is the ultimate nature of the soul.

There is no absolute rule that the soul must always remain embodied. If efforts (purushartha) are made, the soul can separate from the body, just as butter separates from milk during churning. With earnest effort, the soul can detach itself from the physical body.

Only those with firm belief and unwavering faith in the distinction between the body and the soul can succeed in this endeavor. Such individuals remain unaffected by worldly temptations and can achieve success within a short span of time. If appropriate resources are available, even if success is not immediate, they can attain complete liberation in due course.

While the necessary means for complete success may not be available today, the possibility of success in the future, when favorable conditions arise, remains assured.

It is said that there are methods available today through which butter (ghee) can be separated from milk in a very short time. Initially, I found it hard to believe that ghee could be produced so quickly, but now I have come to accept it. There is a method where ghee is extracted directly from raw milk, which is a quick process. The second method involves boiling milk, collecting the cream, and then churning heated cream to extract ghee. The third method involves boiling milk, setting it into curd, churning the curd to extract butter (navneet), and then heating the butter to produce ghee.

Each method takes progressively more time, and there are differences in the taste and aroma of the ghee produced. The ghee extracted directly from raw milk lacks the rich fragrance of traditional ghee. On the other hand, ghee made by boiling milk, setting it into curd, and churning the butter carries an aroma that spreads far and wide. Ghee made using the quick method is not as durable; its texture, taste, and aroma degrade quickly. However, ghee made by boiling milk retains its quality for a long time—its aroma remains intact, and it is flavorful and enduring.

Just as ghee exists inherently in milk and can be separated from it, similarly, the soul (atma) residing in the body contains the inherent potential to become the Supreme Soul (paramatma). Through effort (purushartha), this potential can be realized. While residing in the body, the soul is still independent of it and is eternally existent, for it neither perishes nor is created anew. It is inherently blissful because bliss is its very nature. Even while within the body, this bliss remains concealed, meaning that the soul retains its blissful essence despite being embodied.

The soul also possesses the power of sensation (sensation-shakti), which manifests when the soul engages in conscious application (upayoga). Just as fire hidden beneath ashes becomes visible when the ashes are removed, the full power of the soul—manifesting as omniscience (kevalgyan)—emerges when the karmic coverings are lifted.

However, while residing in the body, the soul is unable to perform complete purushartha (effort). Despite having the capacity to experience bliss and being inherently blissful, the soul remains deprived of that experience due to its limitations.

The soul (atma) is “Lokalokavilokanah,” meaning it possesses the capacity to know and perceive both the visible (lok) and the invisible (alok). Therefore, it is considered to have the nature of both knower and observer (gyata-drasta). Even worldly beings possess the ability to know and see, but they remain restless, yearning to comprehend everything. They strive to explore and understand the world, driven by the desire: “I want to know it all.” This restlessness leads to distress, which in turn causes passions (kashayas). These passions result in karmic bondage, and as those karmas come to fruition, the cycle of worldly existence remains intact, unchanged.

If, instead of succumbing to restlessness, one strives to know oneself with equanimity, one can express the ability to comprehend both lok and alok within a single moment (antarmuhurta). Such effort (purushartha) can only be undertaken in human life.

All those beings are great and blessed who, distancing themselves from all entanglements, endeavor to separate their identity from the body and immerse themselves in the essence of the soul. Such beings are considered near-enlightened (asanna bhavya). They transcend the worldly cycle.

Acharya Gunabhadra Maharaj has said that if someone has lost interest in worldly pleasures but still harbors traces of passions (kashayas), yet remains calm and composed, is filled with a sense of detachment from the world, and has compassion for all living beings, then one can understand that they are nearing liberation from the world.

The signs of being near-enlightened include a lack of interest in worldly pleasures, a thirst for contemplating the essence of existence, and an eagerness to realize the nature of the soul. By observing these signs, one can predict one’s future. Just as one trusts the predictions made by an astrologer, one should trust the words of the scriptures (Jinavani). If such qualities are present within, it signifies that liberation from the world is near, even if the “shore of the worldly ocean” is not visible. These signs serve as indications, much like observing birds circling in the sky suggests the presence of a nearby waterbody.

Similarly, if one develops feelings of indifference or calmness toward sensory pleasures and passions, detachment from worldly existence, and an enthusiasm for understanding the soul’s nature, it indicates that liberation is near.

This capacity of the soul to know lok and alok has been established through the sutra, “Lokalokavilokanah.” Those who deny the very existence of the soul, who do not consider it eternal and immortal, who do not accept it as self-aware, and who regard it merely as a material entity, fail to recognize its true nature. They believe that the soul does not inherently possess bliss.

However, one should trust that the soul’s nature is to comprehend lok and alok. Once this belief is established, the path of practice and effort becomes clear, which will be explained further.

Isthopadesh Gatha – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayartha (Literal Meaning):
The soul (atma) is clearly manifested and recognized through self-experience (swasamvedan suvyakta). It is coextensive with the body (tanumatra), indestructible (niratyaya), infinitely blissful (atyantasaukhyavan), and capable of perceiving and understanding both the visible (lok) and the invisible (alok).

Bhavartha (Interpretation):
The soul becomes evident through self-perception and self-experience. It is equal to the size of the body, neither smaller nor extending beyond it. The soul is eternal, possessing infinite bliss, and has the capacity to perceive and comprehend both the material (lok) and the immaterial (alok).

In this verse, the Acharya refutes the misconceptions of the skeptics (mithyadrishtis) and describes the true nature of the soul.

To counter the belief that the soul does not know itself, the phrase “self-manifest through self-awareness” (swasamvedan suvyakta) is used, emphasizing that the soul is realized through its intrinsic knowledge.
For those who consider the soul either as minute as a banyan seed or as pervasive as the entire cosmos, the text clarifies that the soul is coextensive with the body. It is neither smaller than the body nor external to it.
To refute the Charvaka philosophy, which claims that the soul is confined to the body and does not transmigrate after death, and the Buddhist view that considers the soul as momentary, the soul is described as niratyaya—eternal from a substantive perspective (dravyarthik nay), though subject to transformations (paryayarthik nay).
The Sankhya and Yoga schools that deny the soul’s blissful nature are countered with the qualifier atyantasaukhyavan (infinitely blissful).
To refute the Buddhist philosophy of nairatmavada (denial of the soul), the term “soul” (atma) is explicitly used.
To counter the Sankhya notion that the soul is merely unconscious awareness and the Yoga belief that the soul is devoid of attributes like intellect and consciousness, the phrase lokalokavilokanah (knowing both lok and alok) is used. It highlights that the soul, even in its worldly state, possesses the potential to know everything and, in its realized state, fully perceives both realms.

Every living being inherently perceives its own soul, but due to delusion (moh), it remains unaware of its true essence and confuses external entities as the self. Hence, it is said that the soul becomes evident through self-experience. The soul’s true knowledge can only be attained through personal realization and not merely by hearing or verbal discourse. Just as the sweetness of sugar can only be known by tasting it and not by hearing or talking about it, the soul’s nature is realized through self-experience.

Utthanika (Prelude):
Here, the disciple asks, “If such a soul exists, how should one worship or realize it?” This raises the question of methods for practicing self-contemplation or self-meditation (atma-dhyan or atma-bhavna). The Acharya responds to this inquiry in Gatha 22.

Swadhyay Ishtopadesh Gatha 21

Swadhyay Ishtopadesh Gatha 21 & 22

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December 17, 2024

Jainism

Ishtopadesh Gatha 20

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

Utthanika (Prelude):

Whether it pertains to worldly gains or the fruits of the afterlife, the primary cause behind both is meditation (dhyana). The essence lies in the statement: “झाणस्स ण दुल्लहं किंपि” — “Nothing is unattainable through meditation.” In other words, meditation has the potential to yield anything and everything.

In this context, the Acharya reflects deeply and offers guidance on awakening discernment (viveka), emphasizing the pivotal role of meditation in attaining desired outcomes. He prompts the seeker to engage in thoughtful introspection, distinguishing between what is truly valuable and what is superficial.

इष्टोपदेश गाथा 20

इतश्चिन्तामणिर्दिव्य इत: पिण्याकखण्डकम् ध्यानेन चेदुभे लभ्ये क्वाद्रियन्तां विवेकिन: ॥20॥

Itaśchintāmaṇirdivya itaḥ piṇyākakhaṇḍakam
Dhyānena cedu bhe labhye kvādriyantāṁ vivekinaḥ ॥20॥

Poetic Translation (Padyanuvad )

Roman Transliteration:
Ek or to Chintāmaṇi hai, divya rahi, man hartī hai,
Aur dūsarī or kānch kī, maṇikā jag ko chhaltī hai.
Dhyān-sādhanā se ye dono, māno bhrātā! miltī hain,
Ādar kiskā budhjan karte? āṅkhen kis par ṭiktī hain ॥20॥

Meaning:
On one side is the divine Chintāmaṇi, captivating the mind,
On the other side is a glass bead, deceiving the world.
Through the practice of meditation, both can seemingly be attained,
But what do the wise revere? Where do their eyes truly rest?

Explanation:
This verse draws a metaphorical comparison between the Chintāmaṇi, a symbol of ultimate truth and spiritual fulfillment, and a glass bead, representing material illusions and worldly deceptions. Both can appear accessible through meditation, but the wise (budhjan) discern and direct their respect and focus toward the truly valuable—spiritual enlightenment (Chintāmaṇi)—over the trivial and misleading material gains (glass bead).

It urges the seeker to introspect and prioritize the higher, lasting truth over fleeting illusions.

When the divine wish-fulfilling Jewel and a piece of refuse both are obtainable by meditation, which of these will the man of discrimination choose?

Note – The man of discrimination will naturally prefer the soul which is like a divine wish-fulfilling Jewel, capable of conferring the inconceiv- ably great boon – the status and the joy of Divinity to a passing pleasurable form of sense-tickling that is like a worthless piece of khali (a cake of sesamum seeds from which oil has been extracted) and serves only to pro- long and to embitter the bondage of karmas.

Deliberation (vivechana)

On one side lies the Chintāmaṇi gem, radiating divine allure, and on the other, a glass fragment that deceives the world with a semblance of brilliance like that of a diamond. The metaphor suggests that both—Chintāmaṇi (symbolizing spiritual truth) and the glass shard (representing material illusions)—could seemingly be attained through meditation. The question posed by Acharya Pujyapada Swamiji to the wise (vivekinah) is: which one would you choose?

The Acharya prompts introspection, asking, “What would a discerning individual desire?” A truly wise person would naturally strive for the Chintāmaṇi gem, representing ultimate spiritual enlightenment. However, if someone considers themselves wise yet overlooks the value of the Chintāmaṇi, it reflects ignorance. If such a person is categorized as ignorant, they might feel slighted, but the Acharya emphasizes that one should not harbor resentment toward those who point out one’s flaws; instead, one should reflect on the truth.

He further elucidates that one cannot simultaneously be both knowledgeable (gyani) and ignorant (agyani). Every individual falls into one category or the other, and dismissing the true essence of the soul (atmatattva)—akin to the Chintāmaṇi—in favor of the transient body is sheer ignorance.

To illustrate this point, Acharya Kundkund Swami provides a striking analogy in Samayasara. Consider a person who grows onions and another who cultivates camphor trees. To protect the onion crop, the latter cuts down the valuable camphor trees to create a fence. Onions may fetch a modest price, but a single camphor tree holds immense value. Yet, someone unaware of the camphor tree’s worth sacrifices it for the onions’ security. Is this wisdom or ignorance? Clearly, it is profound ignorance.

This analogy underscores the folly of prioritizing the temporary and perishable body over the eternal and invaluable soul. It urges individuals to discern wisely and seek what truly matters: spiritual truth and liberation.

Similarly, consider the example of a man who needed a string. He looked around but couldn’t find one, so he broke his necklace and used the string inside to accomplish his task. Would you call this wisdom? Certainly not—it is sheer foolishness.

Another instance: a man got stuck in a muddy swamp during the rains, with mud up to his knees. Upon reaching home, he needed water to clean himself. He looked around and found no water, but there was a pot of nectar (amrit) nearby. Without hesitation, he used the nectar to wash his feet. Was this right? Absolutely not, because he failed to realize the immense value of the nectar and wasted it on a trivial task.

Similarly, imagine a man sitting near a wall where a crow perched and started cawing loudly. Annoyed by the noise, he wanted to shoo the crow away. Finding no stones or pebbles nearby, he took a precious gem from his pouch and threw it at the crow. The crow flew away, but was his action justified? Clearly, it was not.

Now, try justifying the actions of any one of these individuals. You cannot, because none of their decisions were wise. None acted with discernment (viveka). Their actions were irrational and wasteful.

In the same way, most of our own actions lack proper discernment. Hearing this, even those who possess knowledge of spiritual truths (tattvajnana) are likely to feel a twinge of discomfort. This is the power of heart-piercing words—words that resonate deeply within and compel self-reflection.

For someone with wisdom and learning, even a single word from the Samayasara can touch their heart and provoke transformation. Such a person develops an aversion to sensual pleasures and attachments. However, if a person claims to possess tattvajnana but remains unshaken by worldly desires, it indicates the overwhelming influence of intense karmic fruition (karmoday). When karmic forces are overpowering, even reading scriptures like Samayasara fails to make an impact. Such individuals lose clarity and become disconnected from spiritual knowledge, despite their understanding.

True wisdom lies in being receptive to even subtle guidance, as it is said: “A hint is sufficient for the wise.”

You often say that medicine is not to be consumed in excess. If it is taken in large quantities, it ceases to be a remedy and becomes merely a dose. Such excessive consumption can never cure an illness. Similarly, Acharya Maharaj explains that merely engaging in continuous self-study (swadhyaya) or delivering hours-long sermons will not necessarily ignite the spark of knowledge within. It is not the duration but the quality and intensity of effort that matter. A single hint should be enough to awaken knowledge and detach oneself from sensual desires and passions.

You bring cameras to capture a moment. When the crowd disperses, you press the button. If the flash doesn’t activate the first time, you press the button again until the flash lights up and the photo is taken. Why does this happen? When one attempt fails, you simply try again. Similarly, when listening to Jinvani (the teachings of the Jinas), consider it like pressing the button of the camera—an effort to ignite awareness. However, our inner state often resists transformation. Thoughts like “I am still in the household stage, I can focus on this later” or “I am too busy during the day, I’ll listen at night” arise. At night, fatigue from the day sets in, and one listens half-heartedly, falling asleep mid-discourse. Ultimately, the cycle continues without meaningful change.

Our current state is such that the impact of Jinvani doesn’t penetrate deeply within us. Merely listening to spiritual teachings is not enough; the effort must be repeated, just like pressing the button of a camera again to ensure the image is captured.

On one side lies the Chintamani gem, and on the other, a piece of glass. Both can be attained through contemplation (dhyana), but what should a discerning person choose? Whom will they honor? Acharya Maharaj explains that a wise person will value the diamond—the rare, precious gem. The soul is like a diamond, a divine jewel. Yet, the soul is beyond comparison or analogy because it is unparalleled and incomparable. If you strive to realize the essence of the soul, your ultimate well-being (kalyana) is assured. Without this pursuit, true well-being remains unattainable.

Isthopadesh Gatha – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayartha (Logical Meaning):
On one side (इतः दिव्य) lies the divine (चिन्तामणिः) Chintamani gem, and on the other side (इतः) is (पिण्याकखण्डकम्) a piece of worthless residue (khali). If both (चेत् उभे) are obtainable (ध्यानेन लभ्ये) through meditation, then (विवेकिनः) a wise person (क्व) on which (आद्रियन्तां) would they bestow respect or value?

Bhavartha (Intended Meaning):
On one side is the revered Chintamani, a gem capable of fulfilling desires and worshipped by celestial beings, and on the other side is a piece of worthless residue (khali), devoid of value and contemptible. If both can be attained through meditation, what should a discerning individual choose to respect?

Meditation (dhyana) is the practice of focusing the mind on one object. It is classified into four types:

Artadhyana: Meditation associated with pain or suffering.
Raudradhyana: Meditation filled with cruel or harmful thoughts.
Dharmadhyana: Meditation focused on virtuous and sacred thoughts.
Shukladhyana: The highest state of meditation, achieved through pure and concentrated focus, leading to self-realization.

Among these, Artadhyana and Raudradhyana lead to endless cycles of birth and death in the world. Dharmadhyana helps restrain and shed karma and leads to exalted states like becoming a Tirthankara, Chakravarti, Balabhadra, Vasudeva, or attaining celestial realms like heaven. However, it is through Shukladhyana that one achieves the complete annihilation of karma, liberation from the cycle of birth and death, infinite knowledge, and eternal bliss.

Thus, intelligent men and women should abandon Artadhyana and Raudradhyana and strive to practice Dharmadhyana and Shukladhyana.

Uththanika (Introduction to the Next Verse)
The disciple, whose faith is now being awakened by the teacher’s explanation, asks: “What is the nature of this soul that you have instructed us to meditate upon? What is its true essence?” To this, the Acharya responds with Gatha 21.

Swadhyay Ishtopadesh Gatha 19 & 20

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Utthanika (Prelude):

Poetic Translation (Padyanuvad )

Deliberation (vivechana)

Isthopadesh Gatha 25- Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

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पद्यानुवाद

विवेचना

इष्टोपदेश गाथा 29 – द्वादशवर्षीय श्रमण संस्कृति स्वाध्याय पाठ्यक्रम

स्वाध्याय गाथा सं 26 to 29

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पद्यानुवाद

विवेचना

इष्टोपदेश गाथा 28 – द्वादशवर्षीय श्रमण संस्कृति स्वाध्याय पाठ्यक्रम

स्वाध्याय गाथा सं 26 to 29

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Utthanika (Prelude):

Poetic Translation (Padyanuvad )

Deliberation (vivechana)

Applying Equanimity Like Sītā

Making Equanimity a Practice

Isthopadesh Gatha – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

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Utthanika (Prelude):

Poetic Translation (Padyanuvad )

Deliberation (vivechana)

Isthopadesh Gatha 23- Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

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Utthanika (Prelude):

Poetic Translation (Padyanuvad )

Deliberation (vivechana)

Isthopadesh Gatha 22- Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

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पद्यानुवाद

विवेचना

इष्टोपदेश गाथा 27 – द्वादशवर्षीय श्रमण संस्कृति स्वाध्याय पाठ्यक्रम

स्वाध्याय गाथा सं 26 to 29

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पद्यानुवाद

विवेचना

इष्टोपदेश गाथा 26 – द्वादशवर्षीय श्रमण संस्कृति स्वाध्याय पाठ्यक्रम

स्वाध्याय गाथा सं 26 to 29

इष्टोपदेश स्वाध्याय Youtube Playlist

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Utthanika (Prelude):

Poetic Translation (Padyanuvad )

Deliberation (vivechana)

Isthopadesh Gatha – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Swadhyay Ishtopadesh Youtube Playlist

Download PDF

Utthanika (Prelude):

Poetic Translation (Padyanuvad )

Deliberation (vivechana)

Isthopadesh Gatha – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Swadhyay Ishtopadesh Youtube Playlist

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