Jainism

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

Utthanika (Prelude):

A thinker or contemplator, one who engages in deep reflection (bhavak), attains self-awareness (pratibodha) and reasons with themselves:
“No, this cannot be so,” because

इष्टोपदेश गाथा 30

भुक्तोज्झिता मुहुर्मोहान्मया सर्वेऽपि पुद्गला: उच्छिष्टेष्विव तेष्वद्य, मम विज्ञस्य का स्पृहा ॥30॥

Bhuktojzhitā muhurmohān, mayā sarve’pi pudgalāḥ
Ucchiṣṭeṣviva teṣvādya, mama vijñasya kā spṛhā || 30 ||

Poetic Translation (Padyanuvad )

Moha-bhāva se vigata-kāla mein, mujhse ye pudgala-sāre,
Bahut bāra bhī, bāra-bāra bhī, bhoge, chhoḍe, ura dhāre.
Vamana-rūpa-sama bhogon mein ab, merā mana yadi phir jātā,
Vijña banā mujhko śobhā kyā? detā uttara lajavātā. || 30 ||

Again and again, through delusions, have the bodies of matter been enjoyed and thrown off by me; how can I long for them now that I am endowed with true wisdom; for no one likes to eat the leavings.

Note – In the past infinity of time, during which the immortal-soul has never ceased to exist, it has put on all kinds of bodies and enjoyed, again and again the pleasures appertaining to embodied existence, through them, throwing them off always at the end of each form of life. The bodies and things of matter are thus like the leavings in a plate which nobody will like to eat. The Right Believer, whose vision has been clarified to perceive the true side of Life, therefore, cannot long for them, since it will be like a longing to eat the leavings and refuse.

Deliberation (vivechana)

Under the influence of delusion (moha) and ignorance (avidya), worldly beings repeatedly consume and discard all material aggregates of the universe (pudgala varganas), whether in the form of karma or non-karma. Despite nothing being truly new, ignorance makes one perceive the old as new and the new as old, leading to the repeated cycle of attachment and rejection. Delusion creates distorted beliefs, causing one to view the essential as non-essential and vice versa, thereby clinging to non-essential material aggregates repeatedly. This happens in the absence of true discernment (bhed-vijnan).

The state of worldly beings is akin to a dog holding a bone in its mouth. It chews on the bone persistently, and as it chews, its gums begin to hurt. Eventually, it stops chewing, and the bone falls from its mouth, yet it continues to taste blood. Unknown to the dog, the taste is not from the bone but from its own bleeding gums. Similarly, worldly beings perceive happiness in sensory pleasures, even though it is merely an illusion of joy (sukh-ābhās). If true happiness resided in these material pleasures, it would be universal and accessible to all.

For instance, consider an 80-year-old man whose senses have weakened, teeth have fallen out, and the ability to taste is lost due to fever. Even if you offer him sweets like laddus, halwa, or gulab jamun, they will taste bitter to him. If sweet flavors inherently contained happiness, he too should experience joy. However, while consuming these items, his face reflects discomfort and distress, as if he is undergoing some pain. Why does this happen? It can be attributed to the emergence of unfavorable karma (asata karma). This suggests that karma has transitioned, resulting in altered non-karma experiences.

The outcomes of karma are experienced through the medium of non-karma. When non-karma undergoes transformation, the manifestation of karma also shifts, altering the individual’s perception of results. Thus, the fruits of karma continually bring about changes in consciousness.

The Wise Perspective on Attachment and Detachment

A wise soul (gyani jiva) maintains their discernment (bhedvijnan) amidst the ever-changing consciousness influenced by karma. This discernment allows them to experience true happiness, understanding that it neither resides in karma nor in non-karma, but originates from the innate power of their consciousness. Relying on this wisdom, the wise soul contemplates the nature of knowledge and perceives all material substances of the world as analogous to regurgitation (ucchhishta vaman). This realization leads to detachment from sensory pleasures, and they no longer harbor the desire to indulge in them repeatedly. Instead, they make efforts to renounce them.

For example, imagine eating a meal and suddenly vomiting mid-way. What would you do? The very food you once found appealing now repels you, and you stop eating it. A worldly being may abandon the food after vomiting but continues to desire material pleasures, akin to consuming regurgitated food repeatedly. Who would willingly consume such vomit again? Only a thoughtless, ignorant child would attempt to do so.

Consider a child being fed milk by their mother. Due to internal disturbance, the milk curdles and is expelled. The child, unaware, may attempt to consume it again, mistaking it for milk. Similarly, Jinvani Mata—the compassionate voice of the Tirthankaras—offers the nectar of wisdom and advises that all material substances are like vomit. These substances have been consumed and discarded repeatedly by worldly beings. The question arises: how much longer will you keep re-consuming this metaphorical vomit?

The Ignorant vs. the Enlightened

An ignorant, undiscerning worldly being does not value the nectar of Jinvani Mata. However, a wise soul reflects on these teachings and concludes, “Trust in the words of Jinvani Mata and abandon any desire for these substances, akin to vomit.” As a result, the wise soul declares, “Why should I desire these substances?”—mama vigyasya ka spriha (What desire can I have?). This detachment naturally follows their realization of the transient and unworthy nature of these material pleasures.

The Illusion of Attachment

“मोह महामद पियो अनादि ॥ छहढाला, १/३ ॥

The worldly being, intoxicated by the “liquor of delusion” (moha mahamada) and blinded by ignorance, fails to grasp this reality. Despite their deteriorating condition, they remain oblivious and do not reflect on their actions. Such is the effect of intense karmic influence.

The Practice of the Twelve Contemplations

One could write extensive, insightful treatises on the Barah Bhavanas (the Twelve Contemplations) and might even write about them twelve times over. Yet, it is possible that such a person might never truly practice these contemplations even once. How is this possible? It is because practicing the contemplations requires a deliberate, profound effort. Such practice is rare and precious. Even the Tirthankaras, while living a household life, do not engage in these contemplations. However, when they begin contemplating them, they renounce worldly life.

The moment they immerse themselves in the Twelve Contemplations, celestial deities (laukantik devas) descend from the heavens to admire and commend their practice. These deities, being proponents of these contemplations, recognize the transformative power they hold.

Practical Application of the Twelve Reflections

Delivering discourses on the Twelve Reflections (Barah Bhavanas) and analyzing them is a matter of knowledge. However, deeply contemplating and practicing these reflections is an exercise in bhedvijnan (discerning wisdom). Repeated contemplation of the Twelve Reflections calms and clears the mind, making it stress-free. This practice not only strengthens knowledge but also fosters the emergence and fortification of new discernment.

The emotional line, “Kahan gaye chakri jin jeeta Bharat khand saara” (Where did the emperors who conquered the entire Bharat region go?), invites us to reflect on the transient nature of even the most powerful beings of the past. If a Chakravarti (universal emperor) could not remain secure here, then how can we or our possessions be secure? Such reflections naturally arise when contemplating the Twelve Reflections. The objects and events that serve as causes for these reflections act as the foundation for the development of bhedvijnan.

The Impact of Contemplation

The results of truly practicing these reflections are profound. When a person steps out of an environment of renunciation or the Twelve Reflections, they may aspire to become a Chakravarti upon learning about the grandeur of such emperors. However, when immersed in the atmosphere of renunciation and reflection, they develop the realization: “Where have these Chakravartis gone?”—a thought that inspires detachment.

The external environment and emotional disposition differ greatly. One fosters detachment (vairagya), while the other stirs attachment (raga). This demonstrates that the transformation of emotions depends on elements like substance (dravya), space (kshetra), time (kaal), and thought (bhava).

Practical Experience Over Theory

Practical experience carries more weight than theoretical understanding. In practical application, it is possible to achieve full marks because the object is directly witnessed. When one begins to experience the truth of what they have learned, a sense of satisfaction arises. This satisfaction strengthens faith as the individual realizes they have seen what they previously only understood intellectually. This direct experience deepens and fortifies their conviction over time.

The Role of Discerning Wisdom in Knowledge Stabilization

“Through bhedvijnan (discerning wisdom), knowledge matures and becomes firm, while in its absence, knowledge remains pliable and unstable.” Lifelong discussions or accumulation of knowledge do not necessarily stabilize it. However, with the practice of bhedvijnan, knowledge becomes steady and self-disciplined. Instead of reading hundreds or thousands of texts, focus on practicing and cultivating bhedvijnan even once.

This can be compared to a potter who makes hundreds of pots but lacks a proper storage space. During the rains, all the pots dissolve or wash away, causing a great loss. Instead, if the potter creates only a few pots, proportionate to the available storage, the outcome is controlled and fruitful. Similarly, in the laboratory of life, the controlled application of knowledge through bhedvijnan brings spiritual joy and fulfillment.

Practical Application vs. Mere Knowledge

Knowledge without practical application holds little significance, as it remains unrefined without experimentation. Without bhedvijnan, knowledge is tainted and clouded by the dust of undisciplined thought. However, once bhedvijnan is attained, knowledge becomes purified and free of contamination. A person guided by bhedvijnan approaches every task with caution and mindfulness. Thus, continual efforts to secure and enhance bhedvijnan form the essence of the path to liberation (moksha-marg).

Sensitivity and the Nature of Substance

The material substances (pudgala dravya) are insentient; hence, they are neither the doer nor the experiencer of their own actions. They are also incapable of knowing themselves or others. Only sentient beings, who possess the faculty of perception, can truly understand themselves and others. When a soul transcends all external influences and conditions, its knowledge transforms into the pure, omniscient state of kevalgyan (absolute knowledge).

The Soul’s Dependence on Karma

If the soul is its own creator, why does it not elevate itself to the state of perfection? Acharyas explain that although the soul has the potential for self-realization, its current dependence on karma restricts its freedom. For example, despite having the ability to see, we cannot perceive without light. Similarly, even with ears, we cannot hear distant sounds. When there is a malfunction in the senses, they fail to grasp their objects. As long as knowledge depends on sensory input, the soul remains bound by external dependencies.

Today, everyone desires to act in their own best interest, but many fail due to the constraints of karmic bondage. The oppressive influence of karma renders the soul so weak and helpless that it cannot accomplish its own well-being despite the intent. Even when motivated to strive for progress, the soul often lacks the energy to act due to the rise of viryantray karma (obstacles to spiritual energy). This prevents the manifestation of the infinite vigor inherent in the soul. Consequently, overcoming karma appears beyond the immediate control of the individual.

For instance, humans and animals in Bharat Kshetra or Airavat Kshetra today cannot ascend beyond the sixteenth heaven. Why? Acharyas explain that these beings lack the karmic capability to bind such elevated destinies. In such circumstances, the soul feels weak and helpless, leading to the question: When will the soul’s true welfare be achieved? This will be elaborated upon in the next discussion.

Isthopadesh Gatha 30 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayartha (Literal Meaning)
(All) Pudgala (material atoms) have been (bhuktaujjhitah) consumed and discarded (muhuh) repeatedly by me (maya mohat) due to delusion. Therefore, (ady) now, how (ka spriha) can a wise person like me (mama vignasya) desire (teshu) those pudgalas that are (ucchishteshu) akin to leftovers?

Bhavartha (Contextual Meaning)
Every worldly being has been trapped in the cycle of birth and death since time immemorial. Over countless lifetimes, the soul has consumed all pudgala particles in the three realms—whether as food, drink, or bodily pleasures—and subsequently discarded them. There remains no particle that the soul has not already experienced multiple times in some form of enjoyment.

Hence, all pudgala particles have become akin to discarded leftovers for this soul. Just as a wise person would not want to eat food they have vomited, a person with true understanding (samyag-drishti) develops no desire for these “leftover-like” pudgalas.

Uththanika (Contextual Question)
Here, the disciple raises the question: Why do pudgalas continue to bind the soul? In other words, how and why does the soul perpetually remain bound by these pudgalas?

Acharya’s Answer
In response, the Acharya explains this concept further in Gatha 31

Swadhyay Ishtopadesh Gatha 29 – 30

Swadhyay Ishtopadesh Youtube Playlist

इष्टोपदेश Ishtopadesh

गाथा 1 (Gatha 1) | गाथा 2 ( Gatha 2 )| गाथा 3 ( Gatha 3)| गाथा 4 ( Gatha 4) | गाथा 5 ( Gatha 5) | गाथा 6 ( Gatha 6 )| गाथा 7 ( Gatha 7 )| गाथा 8 ( Gatha 8 ) | गाथा 9 ( Gatha 9 ) | गाथा 10 ( Gatha 10)| गाथा 11 ( Gatha 11 )| गाथा 12 ( Gatha 12) | गाथा 13 ( Gatha 13 )| गाथा 14 ( Gatha 14 )| गाथा 15 ( Gatha 15 ) | गाथा 16 ( Gatha 16 )| गाथा 17 ( Gatha 17 )| गाथा 18 ( Gatha 18 )| गाथा 19 ( Gatha 19 )| गाथा 20 ( Gatha 20 )| गाथा 21 ( Gatha 21)| गाथा 22 ( Gatha 22 )| गाथा 23 ( Gatha 23 )| गाथा 24 ( Gatha 24 )| गाथा 25 ( Gatha 25 ) | गाथा 26 ( Gatha 26 )| गाथा 27( Gatha 27 ) | गाथा 28 ( Gatha 28 )| गाथा 29 ( Gatha 29 )| गाथा 30 | गाथा 31 | गाथा 32 | गाथा 33

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

Utthanika (Prelude):

The one who contemplates wonders about the relationship between the soul and the physical matter, such as the body. It is this connection that causes the soul to experience death, diseases, and related afflictions. The question arises: how can these obstacles be removed, and with what perspective or contemplation? The one who reflects finds the solution within themselves and resolves:

इष्टोपदेश गाथा 29

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

na me mṛtyuḥ kuto bhītirna me vyādhiḥ kuto vyathā
nāhaṁ bālo na vṛddho’haṁ, na yuvaitāni pudgale ॥29॥

Poetic Translation (Padyanuvad )

maraṇa nahīṃ hai mera mujhko, kahāṃ bhīti ho? kisase ho?
vyādhi nahīṃ hai mujhameṃ, mujhko, vṛthā vyathā phir kisase ho?
bāla nahīṃ hūṃ, yuvā nahīṃ hūṃ, vṛddha nahīṃ hūṃ jñāta-rahe,
ye pudgala kī rahīṃ daśāyeṃ, cetana mera sātha rahe ॥29॥

I am not subject to death; then, what should I fear death for? Nor am I subject to disease, then, what can cause me pain ? I am not a child; I am not an old man; nor am I a youth: all these appertain to the flesh (matter).

Note – Pure Spirit is free from death and disease, and has no concern with the divisions of life, childhood, youth, oldage and the like. These are different conditions that appertain to the body of matter, which is, undoubt- edly, not the same thing as Spirit or the soul. Why should, then, one fear death? and how can one be really affected by disease? The saint, knowing the pure immortal and incorruptible nature of the soul speedily attains to the highest and best condition of Life which is enjoyed by all who acquire the purity of their spiritual nature.

Deliberation (vivechana)

Birth, death, illness, old age, and similar conditions are all characteristics of the physical body (pudgala). These attributes are associated with the pudgala, arise within it, and are due to it. The Acharya declares: “Na me mrityu—my soul does not die.” One must have unwavering faith in this truth. People worry, “What will happen if I die?” But the Acharya counters: “If you continue to live as you are, what difference will it make?” Reflect on how you have been living—where and how have you lived? And how should you live?

Every spiritual person should cultivate the understanding that my soul does not die. If this is firmly realized, even the concept of death loses its terror. So, if death occurs, whose death is it? Ponder deeply: the one whose body dies—does that truly affect you? It should bring neither sorrow nor fear to the awakened soul. Yet, for the ignorant worldly beings, the greatest fear is death itself.

Even someone with no illness, no problems, no stress, and abundant wealth will be thrown into turmoil if told that death is near. This panic alone can lead to premature death. The fear of death often arises from situations that are merely perceived as fatal. For example, consider the fear of snakes. You sit safely, but the mere mention of a venomous snake can invoke fear. You begin imagining the worst—that if it bites, death is inevitable.

The Acharya remarks, “While we fear snakes, no one perceives delusion (moha) as a venomous serpent, even though it bites and poisons us constantly.” Attachment and aversion, anger, pride, and other passions are the true serpents. Those who recognize this truth overcome these dangers and cross the ocean of worldly existence. Reflect on this—why fear the snake, another living being like you? Keep in mind: as long as there is fear of death, freedom from death is unattainable. Mere fear cannot lead to liberation, nor does the desire for salvation alone result in its attainment.

Acharya Samantabhadra Swami beautifully expresses this in his Swayambhu Stotra, while extolling Lord Suparshvanath:

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

“Bibhēti mṛtyōrn tatōsti mōkṣō, nityaṃ śivaṃ vāñchati nāsya lābhaḥ” (7/34)

Translation:
“Fear of death does not lead to liberation, nor does merely wishing for eternal bliss ensure its attainment.”

This profound truth underlines that liberation is not achieved through fear of death, nor does mere longing bring about eternal happiness or freedom (Shiva). True understanding lies in realizing that death concerns the body, not the soul. When this realization firmly takes root, both fear of death and attachment to the physical body dissolve.

Birth, Death, and Old Age: Understanding Life’s Transience

Birth, aging, and death are transformations of the body, governed by the unfolding of karmic bonds. These transformations occur under the influence of well-orchestrated karmic fruition. However, it is important to note that this cycle is not eternal—it can be ended. Until now, no living being has been free from āyu karma (life-determining karma) even for a single moment. When āyu karma is completely absent, liberation (moksha) becomes inevitable, as it is only upon the cessation of āyu karma that one attains emancipation.

Among the ten life forces (pranas), āyu is one. The others, such as the five sensory forces and three vital strengths, cease one by one as a being progresses spiritually. At the fourteenth stage of purity (gunasthana), only āyu remains. The cessation of this last prana results in liberation. In the lifetime destined for liberation, the soul operates with only one existing āyu karma, and no other karmic influence of life force remains.

This progression is akin to a journey—just as a vehicle moves forward only when fueled, every being, from the smallest organism to the most advanced saint, requires āyu karma to sustain life. Even microscopic organisms in nigoda (a collective form of minimal life) ensure their continuation by carrying a karmic “fuel reserve” before their death. Similarly, humans and higher beings, regardless of their circumstances, cannot escape the need for āyu karma. However, beyond the seventh stage of spiritual purity, saints and sages progressing toward liberation no longer require this karmic fuel.

Those on the path of upashama (suppression of passions) may temporarily rely on previously acquired karmic arrangements, but the ultimate seekers of liberation (ksapaka) rise beyond the need for fresh karmic bonds. Their journey culminates in moksha without needing additional karmic reserves.

Breaking the Cycle
In the three realms of existence, the process of karmic bonding is incessant, but it can be disrupted through detachment (vitaragata). The more a soul cultivates detachment, the weaker the karmic ties become. With increased detachment, karma begins to dissolve, and eventually, complete liberation from karma becomes a certainty.

The Path to Liberation
This process resembles the family of a critically ill patient. The family, witnessing the severity of the disease, grows anxious and seeks medical care. Even doctors might express their concerns, sometimes predicting limited survival. While these reactions may bring tears to loved ones, mere sorrow cannot save the patient. Similarly, lamenting over karmic bondage achieves nothing. Instead, one must ask critical questions:

• What is karma?
• Why does it bind?
• How does it bind?
• What causes it to persist?
• What leads to its cessation?

Through deep contemplation of these questions, one realizes that death is merely the culmination of āyu karma. Understanding and accepting this truth dissolves fear and fosters a path to liberation.

Ultimately, detachment and self-awareness are the keys to breaking free from the cycle of birth and death, leading the soul toward eternal freedom and bliss.

Death, Disease, and Self-Realization

Death is not something to be feared. The seeker of liberation (mumukshu) embraces this realization with the conviction:

“Na me mrityuh kuto bhitih”
(“I cannot die, so why should I fear death?”)

“Na me vyadhih kuto vyatha”
(“I have no disease, so why should I suffer?”)

Every being grapples with their pain, often wondering who will truly listen to their sorrow. They feel unheard, even believing that if an omniscient being (Kevali Bhagwan) were to listen to their woes, they would grow weary of the magnitude of suffering. But the reality is, Bhagwan does not need to listen; they already know the depth of every soul’s pain.

Human perception is limited. We do not see our own birth because our eyes are closed at the time, and we cannot witness our death, as our eyes close before it happens. Yet, we constantly ask, “Who will understand my pain?” Such lamenting is unnecessary. Bhagwan possesses the complete record of your infinite lifetimes, far beyond your current existence.

Physical illness is merely a transformation of the body, not of the soul. All material substances are subject to change; this is their inherent nature. If one understands this truth, they realize that bodily ailments are not true afflictions—they are simply changes within the body. The soul itself remains unaffected.

If any ailment exists in the soul, it is attachment (raga), aversion (dvesha), and delusion (moha). These are karmically induced states, not the true nature of the soul. Recognizing this distinction reveals that suffering caused by birth, disease, or death is illusory. Instead, equanimity arises in their presence.

The Practice of Discriminative Knowledge (Bhed-Vijnana)
In times of illness, pain, or suffering, one must practice bhed-vijnana—the knowledge that differentiates the soul from the body. This wisdom entails:

1. Seeing external entities as external and the self as the self.
2. Understanding that the body and its ailments are separate from the conscious soul.
3. Recognizing the soul as pure, eternal, and unaffected by bodily transformations.

When a seeker practices bhed-vijnana, they gain a true understanding of their existence and experience inner joy. They realize:
“I was unnecessarily troubled by my diseases, pain, and suffering. Now I know that I am a healthy, conscious soul. Illness and discomfort are mere transformations of the body. Hence, there is no need to consider them sources of suffering.”

Through this practice, the seeker learns to see and experience the separation between body and soul, resulting in freedom from pain even amidst bodily affliction and physical decline.

Strengthening Bhed-Vijnana
In the initial stages, seekers are trained in bhed-vijnana with affirmations like:
“I am not a child. I am not an elderly person. I am a soul endowed with the nature of knowing and seeing.”

Once this realization becomes firm, no further instruction is needed. It is akin to digestion: a person with weak digestion is advised to eat carefully, avoid certain foods, and follow dietary restrictions. However, someone with strong digestion requires no such guidance—they naturally eat what is appropriate according to their capacity.

Similarly, in practicing bhed-vijnana, one must consider their capacity, strength, and discernment. With consistent effort and self-awareness, success in realizing the soul’s true nature becomes inevitable.

The Importance of Practice and Discernment in Self-Realization

To make practice firm, repeated effort and emotions are essential. Consider the example of a student beginning school. They are handed a slate, pencil, book, and pen in a bag. The teacher starts by teaching the alphabets “A-Aa,” instilling the recognition of these symbols in the student’s mind. Gradually, the student is asked not only to recognize but also to write the alphabets on the slate. The teacher demonstrates on the slate, and the student repeatedly replicates it. Eventually, the student becomes so proficient that they can fill the entire slate without assistance.

This is the essence of practice—repetition until mastery. Once the skill becomes second nature, further practice is unnecessary. However, during the learning phase, if the student dismisses the process, thinking, “Why bother practicing ‘A-Aa’? I’ll learn everything naturally as I grow older,” they miss the point. They might rationalize that their father reads large books effortlessly, but they must understand that even their father once practiced alphabets as a child. This realization can inspire the student to enthusiastically pursue learning.

Strengthening Discernment (Bhed-Vijnana)
Similarly, the practice of bhed-vijnana—the knowledge of distinguishing the soul from the body—requires continuous effort. A strong foundation in bhed-vijnana leads to a deep and steady meditative practice. Without bhed-vijnana, concentration in meditation is challenging. Instead of focusing inward, the mind fixates on external concerns, such as checking the clock or waiting for the meditation session to end.

In contrast, someone grounded in bhed-vijnana remains undisturbed during meditation, free from thoughts like “What time is it?” or “When will the bell ring for the next session?” Those who lack focus merely pass the time, whereas those immersed in meditation burn karmic bonds and achieve spiritual progress.

Experiential Joy of Discernment
The practice of bhed-vijnana brings unparalleled joy. Theoretical knowledge, regardless of its volume, cannot match the bliss of a single moment of experiential realization. While knowledge is conceptual, bhed-vijnana is practical and transformative.

Even an unlettered person with strong bhed-vijnana can achieve enlightenment (keval-gyan). Therefore, it is vital to strengthen bhed-vijnana by reflecting:
“Naaham balo, na vruddho’ham”
(“I am neither a child nor an old person.”)

“Na yuva-itani pudgale”
(“I am not a youth either; these are all states of the physical body.”)

Understanding the Nature of the Body and Soul
A child, an elder, or a youth—all these identities pertain to the body, not the soul. The body is shaped by karmic influences such as naam karma and gati naam karma. The body’s transformations are tied to the fruition of these karmas, not the essence of the soul.

The soul mistakenly identifies itself as male or female due to mohaniya karma (deluding karma). Similarly, it perceives itself as human, animal, celestial, or hellish based on the karmic fruition of manushya gati naam karma, tiryancha gati naam karma, and so forth. While the soul experiences the outcomes of all karmas, the realization of its true nature transcends these states.

When the soul focuses on its inherent nature, free from attachment (raga), aversion (dvesha), or delusion (moha), it understands that it is not human, animal, celestial, or hellish. The soul is pure consciousness—an eternal observer and knower.

The practice of bhed-vijnana leads to the realization that the soul is distinct from the body and its transformations. This discernment strengthens meditation, fosters detachment from worldly identities, and reveals the true, blissful nature of the soul. By embracing this practice, one transcends the limitations of theoretical knowledge and achieves profound spiritual progress.

The Eternal Perspective: Distinguishing the Self from Temporal States

The soul, being eternal and immutable, often loses sight of its true nature and becomes entangled in transient states (paryayas). Childhood, youth, and old age are merely conditions of the soul’s material embodiment and are neither eternal nor permanent; they are perishable. Identifying oneself as a child, a youth, or an elderly person reflects attachment to these transient states rather than the true essence of the soul.

Influenced by mohaniya karma (deluding karma), the soul becomes engrossed in these impermanent states, much like a spider weaving a web of karmic bondage only to become ensnared in it. A powerful analogy for this entrapment is the barasingha (a swamp deer) whose antlers get tangled in bushes while grazing. As it struggles to free one antler, the others also get caught, eventually leading to its demise.

Similarly, humans entangle themselves in worldly relationships—first as husband and wife, then through expanding familial bonds—until life becomes a complex web. As family responsibilities grow, the household starts resembling a council, which, instead of bringing harmony, often leads to conflicts and burdens. Hence, the wise counsel of the Acharyas: Why weave a web in which you yourself will be trapped? Liberation from this web is possible only through the constant practice of bhed-vijnana (the discernment of the soul from the non-soul).

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The Wisdom of Bhed-vijnana

One who has mastered bhed-vijnana does not attribute agency (kartavya), enjoyment (bhoktavya), or ownership (swamitva) to external entities or states. They understand that the soul is not the doer or enjoyer of another’s reality. For example:

• A grandfather cannot experience the joy of his grandson.
• A son cannot share the father’s experiences, nor can a father partake in his son’s.

Why is this so? Because one substance (soul) cannot become the master, doer, or experiencer of another. Each soul is independent and self-contained, incapable of being influenced by another’s karmic states.

This world is akin to a web, yet we remain ensnared in it. Whether before eating or after, whether rich or poor, we are plagued by restlessness. When childless, one yearns for children; when children arrive, responsibilities multiply. When homeless, one dreams of building a house; once it is built, disputes and attachments emerge. Have we truly found peace, or merely invited more conflict into our lives?

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Acharya Pujyapada’s Eternal Message

Acharya Pujyapada Swami succinctly states, “Na yuva-itani pudgale” (“Neither youth, old age, nor childhood define the soul.”). These are all states of the material body (pudgala). Recognizing this distinction between the soul and its transient conditions is the essence of bhed-vijnana.

This discernment must be maintained as a constant effort, our purushartha (spiritual endeavor). The realization that the soul is an eternal observer and knower, distinct from the temporary states of the body, leads to liberation. By practicing this awareness, we can break free from the karmic web and experience the bliss of the soul’s true nature.

Let this inner pursuit remain steadfast, guiding us toward self-realization and ultimate liberation.

Isthopadesh Gatha – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayartha (Literal Meaning)

• (Me mrityuh na): My death does not occur.
• (Kuto bhitih): Therefore, how can there be fear?
• (Me vyadhih na): I do not suffer from any disease.
• (Kuto vyatha): Hence, how can there be sorrow?
• (Aham): I am neither
  • (Balah na): a child,
  • (Vriddhah na): an old person,
  • (Yuva na): nor a youth.
• (Etani pudgale): All these conditions are associated with the material body (pudgala).

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Bhavartha (Interpretative Meaning)

As a conscious, eternal soul characterized by sentience, I am devoid of mortality. From the perspective of the soul’s intrinsic nature (nishchaya naya), death is nonexistent for me. Consequently, I cannot have fear of death or threats such as serpents or other dangers stemming from mortality.

The material body is subject to diseases caused by imbalances in vata, pitta, and kapha. However, my formless and eternal soul is unaffected by these bodily ailments. Thus, I cannot experience pain or suffering caused by disease.

I am not the child, the young person, or the elderly being, as these are mere transformations of the material body (pudgala). Death, disease, childhood, youth, and old age are all transient states tied to the physical body and are entirely absent in my incorporeal, conscious soul. I am free from these changing states and conditions.

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Uthanika (Prelude)

A practitioner of spiritual contemplation may sometimes question themselves:
“If I am truly free from fear, sorrow, and attachment, why do remnants of my habitual identification with the body, which I have held since birth, sometimes resurface? Why do I feel regret over relinquishing things like bodily associations, even though I have let go of them through the power of discernment (bhed bhavana)?”

The contemplator then reassures themselves:
“No, such regret is not justified. Why? Because…”

The realization arises that the attachments and identifications with the body were products of ignorance and habit. Now, with the light of true understanding, I see my eternal nature clearly. The lingering sense of loss is a mere vestige of my prior, mistaken identification with the body. As the understanding of the self deepens, such regrets naturally dissolve.

Swadhyay Ishtopadesh Gatha 26 to 29

Swadhyay Ishtopadesh Gatha 29

Swadhyay Ishtopadesh Gatha 29 & 30

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इष्टोपदेश Ishtopadesh

गाथा 1 (Gatha 1) | गाथा 2 ( Gatha 2 )| गाथा 3 ( Gatha 3)| गाथा 4 ( Gatha 4) | गाथा 5 ( Gatha 5) | गाथा 6 ( Gatha 6 )| गाथा 7 ( Gatha 7 )| गाथा 8 ( Gatha 8 ) | गाथा 9 ( Gatha 9 ) | गाथा 10 ( Gatha 10)| गाथा 11 ( Gatha 11 )| गाथा 12 ( Gatha 12) | गाथा 13 ( Gatha 13 )| गाथा 14 ( Gatha 14 )| गाथा 15 ( Gatha 15 ) | गाथा 16 ( Gatha 16 )| गाथा 17 ( Gatha 17 )| गाथा 18 ( Gatha 18 )| गाथा 19 ( Gatha 19 )| गाथा 20 ( Gatha 20 )| गाथा 21 ( Gatha 21)| गाथा 22 ( Gatha 22 )| गाथा 23 ( Gatha 23 )| गाथा 24 ( Gatha 24 )| गाथा 25 ( Gatha 25 ) | गाथा 26 ( Gatha 26 )| गाथा 27( Gatha 27 ) | गाथा 28 ( Gatha 28 )| गाथा 29 | गाथा 30 | गाथा 31 | गाथा 32 | गाथा 33

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

Utthanika (Prelude):

The contemplative mind wonders: What is the outcome of attachment to the body and related entities? What does one truly gain from such associations?

As this thought deepens, the individual instinctively arrives at the resolution:

इष्टोपदेश गाथा 28

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

duḥkhasaṃdohabhāgitvaṃ, saṃyogādiha dehinām
tyajāmyenaṃ tataḥ sarvaṃ, manovākkāyakarmabhiḥ ॥28॥

Poetic Translation (Padyanuvad )

asahanīya duḥkhon kā phal hai, yah saṃsārī banā huā,
saṃyogaj bhāvon kā phal hai, rāgādik meṃ sanā huā.
isī bāt ko jān mānkar upakṛt hūṃ guruvachanon se,
rāgādik ko pūrṇ tyāgtā, tan se, man se, vachanon se ॥28॥

The soul involved in the delusion of egoity is enmeshed in the bond- age of karmas; he who is free from delusion of egoity is freed from the bondage of karma, this is the order of things; such being the law, one should try in all possible ways to attain to pure self-contemplation, devoid of the delusion of egoity.

Note – We have already seen that desire is the root of bondage. Here the acharya takes us a step further towards the analysis of desire, which is rooted in the delusion of identity with the body. The ordinary man only knows himself as the physical personality and naturally remains absorbed in the gratifications of the bodily cravings and wants. This is the delusion which the acharya warns us against.

Deliberation (vivechana)

Today’s era is heavily influenced by science, including physiology. People no longer just listen to news but watch it on TV. Writing habits are changing—some prefer English over Hindi and vice versa. You might say, “Knowledge is expanding.” Yes, it is, but if this knowledge extends to spirituality or meditation, it could lead to self-realization or omniscience (kevalgyan). However, worldly beings are more influenced by science than by spirituality. The advancements in scientific knowledge or machinery also depend on concentration. If this same concentration is applied with the right mindset, it can lead to omniscience or liberation.

Some may question whether the knowledge developed in this scientific age can achieve ultimate purpose (abhipray). Answering this, the Acharya explains that one must first understand what abhipray means. From a spiritual perspective, abhipray means freedom from attachment and aversion. Is science helping us eliminate attachment and aversion? Is any effort being made in that direction? If not, then the purpose (abhipray) can never be achieved.

It is true that no invention can occur without concentration, but the intention behind it must be clear. What is the purpose of any invention? This needs to be kept in mind. The purpose determines whether the goal is achieved. Without achieving the goal, worldly beings remain unhappy.

Worldly beings endure numerous sufferings due to their association with external objects. These sufferings may be physical, mental, or verbal. The root cause of all these sufferings is the association with external objects, which itself stems from delusion and ignorance. Because of delusion, worldly beings refuse to let go of associations, even though these associations are the root cause of suffering. The association with the body leads to suffering, and when this association begins to end, it causes distress. This detachment is perceived as undesirable.

Until detachment from the body becomes desirable, the association with the body cannot end, no matter the time or circumstance. The very definition of samsara (worldly existence) is the union of the soul with the body. This union persists until the fourteenth spiritual stage (gunasthana). These stages represent the progressive development of the soul’s nature, which is influenced by delusion and activities (yoga). The fourteenth stage is the final step in this progression, yet it remains within the realm of samsara because dwelling in these stages is not the soul’s true nature. True nature transcends the stages and classifications.

Even in the fourteenth stage, previously bound karmas persist and remain operative. Although no new karmic influx (asrava) or bondage occurs at this stage, the existing karmas and the body’s association remain. Liberation cannot be attained until this association is severed.

Thus, worldly beings must understand that the association with the body is the root cause of their suffering. Yet, if one seeks happiness through the body, feels pleasure from bodily associations, or considers the body a source of joy, it implies ignorance of the true self. Such a being does not wish to detach from the body and considers physical death as personal death. The Acharya clarifies that one should not equate the body’s death with their own death. Instead, understanding that “my death is not the body’s death” can help achieve the ultimate purpose (abhipray).

The common belief that happiness cannot be experienced without the body is addressed in the verses that follow.

Isthopadesh Gatha 28 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Literal Meaning (Anvayarth)
In this world (iha), living beings (dehinam) become participants in the accumulation of sufferings (duhkhasandohabhagityam) due to their association (samyogat) with external objects. Therefore (tatah), I renounce (tyajami) all these associations (enam sarvam) of the body and karmas through the actions of mind, speech, and body (manovakkayakarmabhih).

Interpretation (Bhavarth)
All the sufferings of the soul in this world arise due to its association with the body. If the soul were free from its association with the body, it would not experience hunger, thirst, birth, death, disease, pain, sorrow, worry, or any other form of suffering. Just as iron heated in fire endures the blows of a hammer due to its association with fire, similarly, the soul endures all forms of suffering due to its association with the body.

Therefore, to free itself from suffering, an experienced soul with the right vision (samayagdrishti jiva) makes efforts to sever this association with the body through its mind, speech, and actions. In essence, the soul focuses on its pure nature through mental discipline, restrained speech, and controlled bodily actions (manovakkaya gupti).

Prologue (Utthanika)
The one contemplating further reflects on the connection between the soul and the physical matter (such as the body), as described in sacred texts (Agama). This connection is the cause of death, diseases, and other obstacles related to the mortal body. Then the question arises—how and through what practices or meditations can this connection be removed? The contemplator finds the solution within themselves and proceeds.

Swadhyay Ishtopadesh Gatha 26 to 29

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इष्टोपदेश Ishtopadesh

गाथा 1 (Gatha 1) | गाथा 2 ( Gatha 2 )| गाथा 3 ( Gatha 3)| गाथा 4 ( Gatha 4) | गाथा 5 ( Gatha 5) | गाथा 6 ( Gatha 6 )| गाथा 7 ( Gatha 7 )| गाथा 8 ( Gatha 8 ) | गाथा 9 ( Gatha 9 ) | गाथा 10 ( Gatha 10)| गाथा 11 ( Gatha 11 )| गाथा 12 ( Gatha 12) | गाथा 13 ( Gatha 13 )| गाथा 14 ( Gatha 14 )| गाथा 15 ( Gatha 15 ) | गाथा 16 ( Gatha 16 )| गाथा 17 ( Gatha 17 )| गाथा 18 ( Gatha 18 )| गाथा 19 ( Gatha 19 )| गाथा 20 ( Gatha 20 )| गाथा 21 ( Gatha 21)| गाथा 22 ( Gatha 22 )| गाथा 23 ( Gatha 23 )| गाथा 24 ( Gatha 24 )| गाथा 25 ( Gatha 25 ) | गाथा 26 ( Gatha 26 )| गाथा 27( Gatha 27 ) | गाथा 28 | गाथा 29 | गाथा 30 | गाथा 31 | गाथा 32 | गाथा 33

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

Utthanika (Prelude):

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

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

इष्टोपदेश गाथा 27

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

Roman Transliteration

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

Poetic Translation (Padyanuvad )

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

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

Deliberation (vivechana)

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

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

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

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

Reflective Thoughts

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

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

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

Conclusion

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

Isthopadesh Gatha 27 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Grammatical Analysis (Anvayarth)

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

Interpretative Meaning (Bhavarth)

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

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

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

Uththanika (Introduction to the Next Teaching)

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

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

Swadhyay Ishtopadesh Gatha 26 to 29

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इष्टोपदेश Ishtopadesh

गाथा 1 (Gatha 1) | गाथा 2 ( Gatha 2 )| गाथा 3 ( Gatha 3)| गाथा 4 ( Gatha 4) | गाथा 5 ( Gatha 5) | गाथा 6 ( Gatha 6 )| गाथा 7 ( Gatha 7 )| गाथा 8 ( Gatha 8 ) | गाथा 9 ( Gatha 9 ) | गाथा 10 ( Gatha 10)| गाथा 11 ( Gatha 11 )| गाथा 12 ( Gatha 12) | गाथा 13 ( Gatha 13 )| गाथा 14 ( Gatha 14 )| गाथा 15 ( Gatha 15 ) | गाथा 16 ( Gatha 16 )| गाथा 17 ( Gatha 17 )| गाथा 18 ( Gatha 18 )| गाथा 19 ( Gatha 19 )| गाथा 20 ( Gatha 20 )| गाथा 21 ( Gatha 21)| गाथा 22 ( Gatha 22 )| गाथा 23 ( Gatha 23 )| गाथा 24 ( Gatha 24 )| गाथा 25 ( Gatha 25 ) | गाथा 26 ( Gatha 26 )| गाथा 27 | गाथा 28 | गाथा 29

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

Utthanika (Prelude):

Here, the disciple raises an important question:

“Bhagavan! If the bondage between the soul (atma dravya) and the karmic matter (karma dravya) does not occur due to the force of spiritual practice (adhyatmayoga), then how is it possible for the two substances—soul and karmic matter (karma-rupa pudgala dravya)—to bond, wherein the spatial units (pradesha) of one merge with those of the other?

Furthermore, since the state of liberation (moksha) is only achieved after bondage (bandha), how can the soul attain moksha—defined as the state of complete freedom from all karmas? Moksha is the cause of uninterrupted and eternal bliss, making it highly desirable and sought after by yogis.

In response to this inquiry, the Acharya explains the process and principles underlying the phenomenon of bondage and liberation.”

इष्टोपदेश गाथा 26

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

Badhyate muchyate jīvaḥ, samamo nirmamaḥ kramāt.
Tasmāt sarvaprayatnena, nirmamatvam vicintayet.

Poetic Translation (Padyanuvad )

Isiliye tum poorn yatn se, nirmamta ka manan karo,
Chintan-manthan-aaradhan bhi, tatha usi ko naman karo.

Jeev karm se bandhata tab hai, mamta se jab mandit ho,
Bandhan se bhi mukt vahi ho, nirmamta mein pandit ho. ॥26॥

Meaning in English:
Hence, with utmost effort, meditate on detachment,
Engage in reflection, contemplation, devotion, and bow to it with commitment.

The soul binds itself with karma when adorned with attachment,
The same soul is liberated when it masters detachment.

The souls involved in transmigration have to suffer a multitude of afflictions, owing to the association of the not-self, the body and the like: therefore, I (shall) renounce them along with all the activities of the mind, the body and speech.

Note – He who does not control the activities of his mind, speech and body, which are the three channels of sin, only prolongs his bondage and the transmigratory life which is simply full of pain and misery, even under the best of conditions. The aspirant after the final release, therefore resolves in the manner indicated in the text.

Deliberation (vivechana)

When a worldly being is imbued with a sense of attachment (mamatva-bhava), it becomes bound. This feeling of “mine”—this is mine, that is mine—is called attachment. As long as the sense of “mine” persists, bondage remains. When this sense disappears, liberation occurs.

What do you consider as “mine”? This body is mine, this finger is mine, this forefinger is mine—what is all this? It is incomprehensible. Some even say, “My nose got cut off,” but what does that mean? All this is attachment and delusion. People are entangled in attachment, projecting their feelings onto others. For instance, someone who is angry assumes others are angry too.

A peculiar spectacle of the world is that if one person cries, others also start crying. If ten or twenty people gather, they too join in. When asked why they are crying, they respond, “You were crying, so I cried too. Aren’t we friends?” They further add, “Friendship means if you are hurt, I feel hurt too. If someone made you cry, how can I sit and smile?”

This demonstrates how people blindly follow one another. A wise being, however, does not get swayed by such emotions. The wise view these events with detachment and perceive them as worldly dramas. They refrain from engaging with such ignorance because doing so would only lead to more entanglement.

The worldly soul, due to attachment and delusion, fails to comprehend the essence of spirituality. Acharyas remind us: What do you truly own? Nothing. If you possess nothing, why do you hold on to a sense of ownership? The sense of “mine and yours” is perilous and only breeds conflict.

Consider the example of Bharata Chakravarti and Bahubali. Why did they engage in a war? The root cause was this very “mine and yours.” Despite Bharata being a spiritually elevated soul, he succumbed to conflict with his brother. This exemplifies the destructive nature of attachment, even among the great.

Bondage arises where there is duality and conflict, but meditation leads to harmony. As long as duality exists, the soul remains entangled in the world. Therefore, one must contemplate non-duality.

As stated:
“Badhyate muchyate jivah”—souls are bound by attachment and liberated by detachment.

Thus, one must let go of attachment and meditate on detachment. Only then can liberation be achieved.

Isthopadesh Gatha 26- Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Literal Meaning
A being (jiva) with attachment (mamatva) and a being free of attachment (nirmamatva) sequentially experiences bondage (badhyate) and liberation (muchyate) due to karma. Therefore, one should strive with all efforts (sarvaprayatnena) to contemplate detachment (nirmamatvam).

Interpretation
A worldly being wanders in the cycle of existence due to karmic bondage, which arises from feelings of attachment (raga) and aversion (dvesha). These emotions emerge when the soul perceives external objects as its own. Attachment to the body, family members like spouse, children, parents, wealth, and possessions, arises from the sense of “mine” (mamatva).

This attachment leads to desires for favorable objects and aversion toward unfavorable ones, resulting in karmic accumulation. However, when the soul realizes its true nature and understands its distinction from external objects, it becomes free from attachment. In this state of detachment (nirmamatva), the soul renounces delusion and escapes karmic bondage, ultimately attaining liberation.

The soul must reflect deeply through scriptural contemplation that nothing in this world truly belongs to it and that it belongs to no one. Through this perspective, the sense of detachment can grow stronger.

Introduction to the Next Teaching
At this point, a disciple inquires about how detachment can be achieved. The disciple seeks clarity on the methods for contemplating detachment. Acharya responds by explaining the process, beginning with the phrase “eko’ham nirmamah” (I am alone and unattached) and elaborating further through verses like “mama vijñasya ka sprihā” (What desire can arise in one who is enlightened?). This explanation is encapsulated in Gatha 27.

Swadhyay Ishtopadesh Gatha 26 to 29

Swadhyay Ishtopadesh Youtube Playlist

इष्टोपदेश Ishtopadesh

गाथा 1 (Gatha 1) | गाथा 2 ( Gatha 2 )| गाथा 3 ( Gatha 3)| गाथा 4 ( Gatha 4) | गाथा 5 ( Gatha 5) | गाथा 6 ( Gatha 6 )| गाथा 7 ( Gatha 7 )| गाथा 8 ( Gatha 8 ) | गाथा 9 ( Gatha 9 ) | गाथा 10 ( Gatha 10)| गाथा 11 ( Gatha 11 )| गाथा 12 ( Gatha 12) | गाथा 13 ( Gatha 13 )| गाथा 14 ( Gatha 14 )| गाथा 15 ( Gatha 15 ) | गाथा 16 ( Gatha 16 )| गाथा 17 ( Gatha 17 )| गाथा 18 ( Gatha 18 )| गाथा 19 ( Gatha 19 )| गाथा 20 ( Gatha 20 )| गाथा 21 ( Gatha 21)| गाथा 22 ( Gatha 22 )| गाथा 23 ( Gatha 23 )| गाथा 24 ( Gatha 24 )| गाथा 25 | गाथा 26 | गाथा 27 | गाथा 28 | गाथा 29

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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:

1. Yūn hi paraspara do do meṁ to, hotā hai sambandh rahā:
   Typically, relationships exist between two entities, one depending on the other.
2. 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.
3. 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—
4. 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

Swadhyay Ishtopadesh Youtube Playlist

इष्टोपदेश Ishtopadesh

गाथा 1 (Gatha 1) | गाथा 2 ( Gatha 2 )| गाथा 3 ( Gatha 3)| गाथा 4 ( Gatha 4) | गाथा 5 ( Gatha 5) | गाथा 6 ( Gatha 6 )| गाथा 7 ( Gatha 7 )| गाथा 8 ( Gatha 8 ) | गाथा 9 ( Gatha 9 ) | गाथा 10 ( Gatha 10)| गाथा 11 ( Gatha 11 )| गाथा 12 ( Gatha 12) | गाथा 13 ( Gatha 13 )| गाथा 14 ( Gatha 14 )| गाथा 15 ( Gatha 15 ) | गाथा 16 ( Gatha 16 )| गाथा 17 ( Gatha 17 )| गाथा 18 ( Gatha 18 )| गाथा 19 ( Gatha 19 )| गाथा 20 ( Gatha 20 )| गाथा 21 ( Gatha 21)| गाथा 22 ( Gatha 22 )| गाथा 23 ( Gatha 23 )| गाथा 24 ( Gatha 24 )| गाथा 25 | गाथा 26 | गाथा 27 | गाथा 28 | गाथा 29

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