Jainism

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

Utthanika (Prelude):

Yajjīvasyopakārāya, taddehasyāpakārakam
Yaddehasyopakārāya, tajjīvasyāpakārakam ॥19

Poetic Translation (Padyanuvad )

Tan kā jo upakārak hai vah, chetan kā apakārak hai,
Chetan kā upakārak hai jo tan kā vah apakārak hai.
Sab śāstron kā sār yahī hai chetan kā uddhār karo,
Apakārak se dūr raho tum, tan se kabhī na pyār karo ॥19॥

(Translation in English):
What benefits the body harms the soul,
What uplifts the soul burdens the body whole.
This is the essence of all scriptures profound,
Uplift the soul, let not the body’s ties confound.

Deliberation (vivechana)

What benefits the soul often harms the body, and what nourishes the body does not necessarily serve the soul’s upliftment. When we strengthen the body, the soul tends to weaken. Conversely, focusing on the soul’s enrichment might result in the body becoming frail, which should not be a cause for concern. True nourishment for the soul comes from austerity (tapas), discipline (sanyam), and renunciation (tyag). On the other hand, activities like eating, drinking, sleeping, dressing, and seeking sensory pleasures primarily serve the body.

It is essential to choose wisely: you cannot equally prioritize both. “A robust body results in a diminished soul, while a robust soul may lead to a weaker body.” Those unaware of the soul’s true nature tend to focus only on bodily nourishment.

As Saint Mangat Rai aptly said:
“No matter how much you nurture this body, it retains its inherent flaws, like a cloth that remains soiled no matter how often you wash it.”

The body, despite all care, never ceases to degrade. Its true purpose is to serve as a medium for spiritual practices and self-realization. A wise individual utilizes the body for religious meditation and service. Other endeavors are rooted in ignorance.

The Role of Ignorance and Attachment

Ignorance (agnan) and attachment (moh) are the primary causes of wandering and suffering in the cycle of existence. Through knowledge, one can discern what is beneficial and what is harmful, embrace the former, and distance oneself from the latter. Emotions like anger, pride, deceit, and greed (kashay) further compound ignorance and entangle the soul, leading to karmic consequences.

The idea that “you commit sins, and someone else reaps their fruits” is false. One experiences the results of their own actions. The greatest error is to identify with the body, considering it “mine.” Such attachment to the transient body is a curse that perpetuates worldly existence.

Path to Liberation

The key to liberation lies in realizing the distinction between the self (soul) and the body (non-self). Continuous contemplation on this separation dissolves attachment to the body and its concerns. This realization fosters nirjara (the shedding of karmic bonds).

Even when emotions like attachment and aversion arise, a discerning soul understands that these are not its inherent traits but rather reactions influenced by karmic circumstances. The soul’s true nature is to remain as a knower (gyata) and observer (drashta). Recognizing that anger, ignorance, and worldly entanglements are not one’s intrinsic nature empowers the soul to align with virtuous actions and progress on the path to liberation.

This understanding, rooted in bhed-vigyan (the science of distinguishing the self from the non-self), helps the soul break free from ignorance and karmic cycles, steering it toward eternal peace and self-realization.

The speaker directs the monks (indicating towards ascetics) to reflect on the essence of Ratnatraya (the three jewels of Jainism: Right Faith, Right Knowledge, and Right Conduct) and asks, “How does it feel to pursue Ratnatraya? The science of detachment (Vitarag Vigyan) sounds appealing to hear, but…”

“Ātmahit hetu virāg jñān tei, lakhai āpko kaṣṭa-dān” (Chhahdhala, 2/6)
(The detachment that benefits the soul might initially appear arduous.)

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Ratnatraya and Its Essence

The science of detachment (Vitarag Vigyan) blossoms through Ratnatraya. It is the essence of self-benefit (ātmāhit) and as nourishing to the soul as clarified butter (navneet). Without Ratnatraya, attaining Vitarag Vigyan is impossible. Without discipline (sanyam), self-realization cannot be achieved. Discipline ensures a gradual abandonment of attachments and aversions, leading to a lean body but a strengthened soul. When the soul thrives, many worldly difficulties dissipate naturally, and the soul grows increasingly powerful.

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The Strength of the Soul

A strong soul, akin to a robust military force, commands respect and instills fear in adversaries. Just as a nation with a disciplined army cannot be subdued, a being with spiritual strength remains unconquered across the three realms (heaven, earth, and hell) and three times (past, present, and future). The root of subjugation lies in attachment and aversion (rāga-dvesha), which dissolve with the adoption of Ratnatraya.

When attachments fade, the soul finds peace and deepens its practice of the three jewels. However, beings pursuing Ratnatraya are rare, like counting on one’s fingers. Across the two-and-a-half continents (Adhaidwip), only nine crore ascetics embrace Ratnatraya. The rest, countless in number, are either liberated souls (siddhas) or undisciplined beings (asanyami). Of the five-sensed beings, only a small fraction achieve full discipline (samyam), and this is limited to humans. Even among humans, not all can attain full discipline.

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The Body and the Soul

What benefits the soul may not nourish the body, and vice versa. Therefore, a wise individual does not prioritize the body. For spiritual practice (sadhana), a functional body is necessary, but an excessively nurtured or indulgent one is not. Ascetics treat the body as a worker: it receives sustenance (wages) in exchange for labor, but if it stops working, even that sustenance is denied.

The analogy compares this approach to a private organization, contrasting it with government policies where allowances are given even after retirement. Ascetics, however, do not follow such leniency. Their perspective is rooted in strict discipline and pragmatism, devoid of sentimentality towards the body.

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The detachment from bodily attachments and indulgences is a cornerstone of spiritual progress. The disciplined approach to treating the body as a means to an end, rather than an object of indulgence, leads to the soul’s liberation. In this process, attachment (moha) and ignorance (agnan) must be replaced with wisdom (gyan) and discipline (sanyam). By adhering to the principles of Ratnatraya, one transcends worldly entanglements and moves closer to spiritual emancipation.

A person who possesses Ratnatraya (Right Faith, Right Knowledge, and Right Conduct) is considered suprata (worthy), while one without it is deemed apratra (unworthy). Offering charity to the worthy leads to rewards such as a bhogbhumi (pleasure-filled realm) or even heaven. However, offering charity to the unworthy results in adverse outcomes like kubhogbhumi (a realm of suffering), where beings are unfit for attaining Samyagdarshan (Right Perception).

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The State of the Unworthy in Kubhogbhumi

Texts such as Tiloyapannatti and Trilokasara describe the peculiar physical forms of beings in kubhogbhumi. For instance:

• A body with only one arm and one leg.
• Ears shaped like winnowing baskets, used both as bedding and covers.
• Faces resembling animals such as donkeys, horses, owls, and pigs, or even mirrors.

While the soul is the true vessel of Ratnatraya, its qualities also manifest in the body through disciplined living. This makes the human body a valuable vessel for spiritual practice, though it should not be overly nurtured or indulged.

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The Body as a Tool for Enlightenment

The body is treated as a worker and compensated with sustenance (food as wages) only as long as it remains functional. This analogy compares the body to lamps, candles, or gas burners:

• Fuel (oil or petrol) is provided only as long as they emit light.
• Once they stop functioning, they are discarded as waste.

Similarly, the human body is instrumental in practicing discipline (samyam) and achieving spiritual progress. While other realms and forms of existence do not provide a direct opportunity for liberation, the human body is uniquely suited for this purpose. Thus, Ratnatraya can only be fully realized and practiced in human form.

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Importance of the Human Body

Among all forms of life, the human body is regarded as the most precious, like a diamond compared to glass. This is because:

1. It allows the practice of samyam (self-restraint).
2. It serves as the medium for performing virtuous acts that contribute to karmic annihilation (nirjara).

Devas (heavenly beings) and other life forms, though revered, do not possess the same opportunities for spiritual advancement as humans. Hence, the human body is an invaluable tool for achieving liberation. Proper care of the body for the sake of spiritual practice is prudent, but praying for material comforts or indulgences is futile and unwise.

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A Perspective on Time and Rewards

The value of Ratnatraya is illustrated through an example:
Consider a doctor earning ₹60,000 per month. Breaking it down:

• ₹30,000 in 15 days, ₹15,000 in 7-8 days, ₹7,000 in 4 days.
• ₹3,500 in 2 days, ₹1,750 in 1 day, ₹62 per hour, ₹1.5 per minute, and about 2 paise per second.

This calculation demonstrates how quickly wealth accumulates over time. But when one practices Ratnatraya, the soul earns rewards immeasurably greater than material wealth. According to Jain philosophy:

• Even within a single second, countless sub-units of time exist (samay).
• In each samay, infinite spiritual wealth can be accumulated.

This highlights the unparalleled significance of Ratnatraya in human life, as its practice transcends the material realm and enables infinite spiritual progress.

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The human body is a rare and precious gift, serving as the only vessel through which one can practice Ratnatraya and achieve liberation. While material wealth is finite and measurable, the spiritual wealth gained through disciplined living and karmic annihilation is boundless. Recognizing this, one should use their human existence wisely, focusing on spiritual pursuits and minimizing attachment to physical indulgences.

Unparalleled Rewards in the Department of Lord Mahavira
In the three worlds (Trilok), no rewards or compensation can compare to those received by aligning oneself with the teachings of Lord Mahavira. When an individual becomes a part of Lord Mahavira’s “department,” they receive immense spiritual wealth in every moment (samay).

This reward is available to anyone willing to redirect their mind away from worldly distractions and toward spiritual pursuits. The text humorously asks if any additional “commission” is offered. The answer is profound: all wealth—material and spiritual—belongs to you once you embrace the path of liberation. What more could you ask for?

Unlike worldly companies that might fail, Lord Mahavira’s “company” remains infallible. Whether people join this spiritual path or not, it continues to function flawlessly. The rewards (commission) are not contingent on external success, as there is no commercial transaction involved.

The human body, seen as a rare gift by a Samyagdrishti (a soul with Right Perception), is invaluable. Even the celestial beings (Devas), including the mighty Indras of heaven, yearn for this human form. Why? Because liberation (Moksha) can only be achieved through the human body.

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The Rarity of Human Life
A verse is quoted to emphasize the uniqueness of human existence:
“Even Indra of heaven longs for this human form, for it is the medium to attain liberation.”

Liberation is defined as the realization of the pure soul, pure essence, or the experience of pure knowledge. This state is achieved through the practice of Ratnatraya—Right Faith, Right Knowledge, and Right Conduct—using the human body as a vehicle.

Blessed are those who make this rare body an instrument for attaining Ratnatraya. Even the celestial beings who, despite being far from self-restraint (Samyam), occasionally contemplate the soul beyond the physical body, are considered fortunate.

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The Incomprehensible Bliss of Liberation
The constant event of spiritual transformation is known only to the enlightened souls and to the omniscient Lord Mahavira. Ordinary beings, entangled in worldly matters, cannot comprehend this. The joy and enthusiasm experienced by those who merely discuss the soul is itself indescribable.

If the mere discussion of the soul brings such profound joy, then the state of those who experience Atmanubhuti (self-realization) is beyond imagination and cannot be conceived by intellectual reasoning.

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This passage conveys a profound message: the rewards of spiritual life far surpass any material compensation. The human body is the most valuable tool for spiritual progress, and those who use it for Ratnatraya are truly blessed. Liberation is not about accumulating wealth but about transcending the physical and experiencing the purity of the soul. Recognizing this rarity, one must focus on self-discipline and align with the teachings of Lord Mahavira, making each moment an opportunity for spiritual wealth.

Acharya Kundkundswami on the Role of the Body and Spiritual Practice

Acharya Kundkundswami states in Samaysar (4):
“Navari na sulaho vihattassa”
(“Liberation is not easily attainable for the distracted soul.”)

In another reference from the commentary on Panchastikaya:
“Ajjavi tiyarana suddho”
(“Even today, through the purity of the three jewels (Ratnatraya), the soul can attain liberation.”)

By adhering to the principles of Ratnatraya—Right Faith, Right Knowledge, and Right Conduct—even in this modern age, a seeker can ascend to celestial heights such as becoming an Indra or a Laukantika deity. Such spiritual merit can eventually lead to rebirth as a human, providing the opportunity for liberation (Moksha). This path and its fruits are achievable only through the human form, making it instrumental in spiritual progress.

Thus, the body, when engaged in the pursuit of Ratnatraya, becomes an asset for the soul. Conversely, if this body indulges in sensual pleasures, it hinders spiritual growth, becoming detrimental to the soul’s progress. Acharya Kundkund likens this dynamic to a Kavadiya (a traditional water-carrier):
Just as a Kavadiya carries pots filled with water balanced on their shoulders, the soul carries the burden of Karma in the vessel of the body, wandering endlessly across lifetimes.

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The Eternal Journey of the Soul
The soul has been on this journey, burdened by karmic ties, for countless ages. Reflect, then: who in the three worlds is truly a benefactor of the soul? The answer lies in the Ratnatraya, which acts as the greatest benefactor. Furthermore, the human body, when dedicated to the practice of Ratnatraya, also becomes a helper in the soul’s liberation. This is why the scriptures describe the body as sacred, venerable, and beneficial when aligned with spiritual goals.

Acharya Samantabhadra, in the Ratnakandaka Shravakachara, emphasizes this sentiment:
“Svabhavato’ shuchau kaye ratnatraya pavitrite”
(“Though impure by nature, the body is sanctified by Ratnatraya.”)

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The Tools for Liberation
Acharya Kundkundswami highlights various tools (Upkaran) for liberation in his teachings:

1. Jinalinga: The embodiment of the Tirthankara’s pure form.
2. Guru Vachanam: The words and guidance of the Guru.
3. Vinaya (Humility): Often referred to as the gateway to liberation.
4. Shrutadhyayana (Study of Scriptures): A vital tool for spiritual progress.

These tools, while potentially demanding or taxing for the physical body, are immensely beneficial for the soul. A soul with Samyagdarshan (Right Vision) prioritizes benefiting the soul over the body. It constantly seeks and applies means that uplift the soul, even at the cost of bodily comfort, thereby progressing toward liberation.

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The Dual Role of the Human Body
The human body can serve as both a benefactor (Upkarak) and a detractor (Apkarak) for the soul. When aligned with spiritual discipline, it becomes a priceless instrument for liberation. On the other hand, indulgence in worldly pleasures through the body entangles the soul further in the cycle of birth and death.

Conclusion
We must strive to make this human body a benefactor for the soul. By dedicating it to the practice of Ratnatraya and aligning it with spiritual endeavors, the body becomes a sacred tool for liberation. This effort ensures that the ultimate goal—self-realization and liberation—is achieved.

Isthopadesh Gatha 19 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayarth (Literal Meaning):

• (Yat Jīvasya): That which is beneficial to the soul (Upkaraya),
• (Tat Dehasya): Is harmful to the body (Apkarakam),
• And
• (Yat Dehasya Upkaraya): That which is beneficial to the body,
• (Tat Jīvasya Apkarakam): Is harmful to the soul.

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Bhavarth (Interpretation):
The body is inert (jad), material (moortik), and perishable (vinashwar), while the soul is conscious (chetan), formless (amoortik), and eternal (avinashi). These two entities are fundamentally opposed to one another. Consequently:

• Actions that benefit the body, such as indulging it with nourishment, sensual pleasures, or comforts, lead to harm for the soul. Such indulgence results in the soul’s descent into lower states of existence, such as hell or unfortunate rebirths.
• Conversely, actions that uplift and purify the soul—through spiritual practices like meditation (Samayik), self-study (Swadhyay), vows (Vrat), austerities (Tap), and discipline (Sanyam)—result in the eradication of Karma, leading to omniscience (Kevalgyan), infinite bliss (Anant Sukh), and liberation. However, these practices often weaken and exhaust the body.

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Utthanika (Introduction to the Next Verse)
Both worldly success and the ultimate fruits of spiritual progress are primarily determined by Dhyana (meditation). The Acharyas state:
“Jhanassa Na Dullaham Kimpi”
(“Nothing is unattainable through meditation; everything can be achieved through it.”)

However, the Acharyas caution against using meditation to focus on the well-being of the body, as such focus prioritizes the temporary, material aspects of existence over the eternal spiritual essence. Gatha 20

Swadhyay Ishtopadesh Gatha 17 to 19

Swadhyay Ishtopadesh Gatha 19 & 20

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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 | गाथा 20 | गाथा 21 | गाथा 22 | गाथा 23 | गाथा 24

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

Utthanika (Prelude):

The Acharya now continues, saying:

“O soul! Just as you endure countless sufferings to acquire objects for the benefit of the body, pause and reflect on the true nature of this body. What is its essence and character?”

इष्टोपदेश गाथा 18

भवन्ति प्राप्य यत्सङ्गमशुचीनि शुचीन्यपि। स कायः सन्ततापायस्तदर्थं प्रार्थना वृथा ॥18॥

Bhavanti prāpya yatsaṅgamaśucīni śucīnyapi।
Sa kāyaḥ santatāpāyastadarthaṁ prārthanā vṛthā ॥18॥

Poetic Translation (Padyanuvad )

Malayāchala kā chandan chūraṇ, chaman chamelī chāturatā,
Kunda pushpa makaranda sugandhī, gandha-dāra mandāralatā।

Padārtha sab ye tan sangati se, gandha-pūrṇa bhī gande hoṁ,
Sadā ahit kar tan kā yadi tum, rāga karo to, andhe ho॥18॥

By the contact of which even pure objects are rendered impure and which is a constant source of affliction, to seek to provide such a body with the objects of pleasure is vanity!

Note – It is not the nature of the senses to ever attain to anything like a lasting sense of gratification. The source and store-house of impurity, the body may be surrounded by all sorts of luxuries and things that are expected to give one pleasure; but its cravings only increase while the things which it touches become impure for any other purpose

Deliberation (vivechana)

When associated with the body, the inherently pure and enlightened soul begins to experience impurity. The body itself is impure by nature, while the soul, in its true state, is pure, wise, and detached. However, due to the association with karmas and the body, the soul takes on impurity and deviates from its true nature.

The soul’s intrinsic nature is eternal, infinite, and unchanging. In contrast, the external influences (vibhava) it experiences are transient and finite. Because the soul is currently not fully enlightened, it perceives and understands only partial and external realities. As Acharya Kundakunda Swami explains in Samayasara:

“So savva-ṇāṇa-darisi kammaraeṇa ṇiyeṇa vacchaṇṇo।
Saṁsāra-samāvaṇṇo, ṇavi jāṇadi savvado savvaṁ॥ 160॥”

(“The soul, obscured by karma and delusion, is immersed in worldly existence and cannot perceive the entire reality as it is.”)

Acharya emphasizes that the union with the body is the root cause of this plight. People often seek better bodies or material wealth, but this does not lead to the soul’s ultimate benefit. Hence, praying for the body is futile (tadartham prarthana vritha). Instead, one should strive to reduce attachment to the body, let go of passions (kashayas), and focus on self-purification—this is the path to true success in life.

If one remains attached to the body and its desires, life will pass as it began, without meaningful progress. Moreover, worldly beings often make the mistake of becoming agitated or angry at external causes (nimitta), which is a significant weakness of the worldly soul.

Acharya points out that true spiritual progress is tested during adversity. Adversity arises from the fruition of past karmas (karmodaya), and one should not blame external causes for it. Instead, recognize that these karmas are the result of one’s own past actions. While external circumstances act as catalysts, the fruition of karma is internally driven.

Therefore, instead of being disturbed by external causes, focus on understanding and resolving the karmas themselves. Contemplate why these karmas arose, how long their influence will last, and what measures can be taken to neutralize them. This deep introspection and effort to overcome karmas is the path to liberation (mokshamarga).

Isthopadesh Gatha 18- Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Literal Meaning (Anvayarth):

• (Yatsangam): By whose association
• (Prapya): upon obtaining
• (Shuchini api): even pure substances
• (Ashuchini): become impure
• (Bhavanti): such
• (Saha Kaya): that body
• (Santatapaya): is the cause of constant suffering like hunger, etc.
• (Tadarth): therefore, for it
• (Prarthana Vritha): desiring pleasures is futile.

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Interpretation (Bhavarth):
In this world, substances like fruits, flowers, camphor, sandalwood, oil, perfume, milk, and ghee are considered fragrant, sweet, visually pleasing, and pure. However, when these pure, aromatic, and pleasing substances are brought into contact with the body, they turn into impure and repulsive forms such as excrement, urine, blood, or flesh.

Flowers, upon being worn, lose their fragrance and wither. Perfumes, oils, sandalwood paste, and camphor, when applied to the body, mix with sweat and emit an unpleasant odor. Even beautiful clothes, when worn, cannot purify or beautify the body—they too become soiled and unpleasant.

The body, despite being adorned with beautiful and fragrant substances, remains inherently impure and incapable of being truly cleansed or beautified. In fact, it corrupts anything pure that comes into contact with it. Furthermore, the body is transient and perishable. Thus, efforts to beautify or sanctify the body are ultimately futile and meaningless.

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Utthanika (Introduction to the Next Verse)
Yet, the disciple argues: “Bhagavan! If the body is always associated with impurity and cannot be truly benefited by wealth or possessions, then perhaps the soul can benefit from such things, not just through fasting and penance but also through the use of wealth and material objects.”

To this, the Acharya responds, “This is not the case,” and explains further. Gatha 19

Swadhyay Ishtopadesh Gatha 17 to 19

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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 | गाथा 18 | गाथा 19 | गाथा 20 | गाथा 21 | गाथा 22 | गाथा 23 | गाथा 24

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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 disciple then raises a question: “O Bhagavan! If accumulating wealth involves significant sin and causes suffering, making it condemnable, how can one enjoy material pleasures and comforts without wealth? Hence, wealth is necessary for such enjoyments, and therefore, it should be considered praiseworthy.”

To this, the Acharya responds: “That is not the case.” The argument that “wealth is praiseworthy because it leads to merit” has already been refuted, and earning wealth with such a mindset is not appropriate. Similarly, the claim that “wealth is a means to enjoy pleasures and comforts” is also incorrect.

If one asks why, the Acharya explains further.

इष्टोपदेश गाथा 17

आरम्भे तापकान् प्राप्तावतृप्तिप्रतिपादकान् । अन्ते सुदुस्त्यजान् कामान् कामं कः सेवते सुधीः ॥17॥

Ārambhe tāpakān prāptāvātṛptipratipādakān।
Ante sudustyajān kāmān kāmaṃ kaḥ sevate sudhīḥ॥17॥

Poetic Translation (Padyanuvad )

Prāpta nahīṃ ho jab tak, tab tak, mahā tāp kar kām-sabhī,
Kintu prāpta ho jāne par to, kabhī tṛpti kā nām nahīṃ।
Anta-anta meṃ to kyā kahanā? Jinkā tajnā saral nahīṃ,
Sudhī rache phir kām-bhog meṃ? Jinkā man ho taral kahīṃ॥17॥

English Translation:
“As long as desires remain unfulfilled, they cause immense suffering.
But even when fulfilled, they never bring satisfaction.
And in the end, they become almost impossible to renounce.
Would a wise person indulge in such desires, whose mind seeks peace?”

What! will any wise man indulge in the pleasures of the senses which cause trouble in their acquisition, enkindle lust and desire at the moment of enjoyment and are very painful at the time of parting? Should a wise man do so, he would not abandon himself to the lustful feeling.

Note – According to the degree of foresight developed by them, men fall into three classes, namely, the short-sighted, the far-sighted and the farthest-sighted. The first class is that of fools, as all will agree. The second is that of men who are worldly wise. They are learned and thoughtful, but only in matters pertaining to the world, and the concerns of the immediate life that comes to an end after some three score years and ten, when their wisdom also perishes. The third class comprises those few but deeply thoughtful souls who have understood the nature of life and know that the soul survives the physical death. They are familiar with the true nature of things and know that there is no rest or peace for the soul outside nirvana. They are the farthest-sighted, for this reason; we may also call them Dharma- sighted, for Dharma signifies the ultimate Truth and the nature of things. Of these Knowers of the true nature of things it is said that they will not indulge in sensual lusts, knowing them to be the causes of suffering and pain, though not appearing to be such to the first or the second classes of men. Should a knower of Truth be found to indulge in the pleasures of the world, he would not abandon himself altogether to resist the forces of Karmic infatuation engendered in the past. The point is this that the knowledge of Truth changes the angle of vision of the wise one who may not be able to resist the temptation but who will detest himself all the time for his failings, where the fool will simply plunge himself head long in the whirling vortex of pleasures and lusts.

Deliberation (vivechana)

Happiness derived from material indulgence (sensual pleasures) cannot be justified if it fails to bring true satisfaction at any stage of life—whether in its beginning, middle, or end. This is because material pleasures inherently lack the essence of real happiness. Their attainment often demands immense physical, mental, and emotional toil, such as through labor-intensive processes like agriculture and other sixfold tasks. These activities cause exhaustion to the body, senses, and mind.

Even after acquiring these pleasures, human desire, like a restless serpent, continues to create turmoil, and satisfaction remains elusive. Instead of contentment, indulgence often leads to frustration and restlessness. Similar to how a fire never gets satiated regardless of the amount of wood fed to it, or how a sea never fills up regardless of how many rivers flow into it, worldly beings cannot find fulfillment through indulgence in pleasures.

The famous poet Bhartṛhari expressed this sentiment in Nītiśataka: “We do not consume pleasures; instead, they consume us.” A wise person may also partake in material pleasures, but without attachment. For instance, if a dish is overly salty, an ignorant person focuses on complaining about its saltiness, analyzing why it turned out so. On the other hand, a wise person calmly acknowledges the taste without getting attached to the negativity of the experience.

The Ideal of Renunciation

As stated, “If worldly pleasures were truly blissful, why would the Tīrthaṅkaras renounce them?” This reflects the spirit of detachment that characterizes great souls. For example, the Tīrthaṅkaras, even in their youthful prime, renounced all worldly pleasures without indulging in them and devoted themselves to self-realization.

Acharya Gunabhadra Swami elaborates in Ātmānushāsana: some individuals viewed material wealth and pleasures as insignificant as blades of grass and willingly relinquished them, gifting them to others. Others regarded worldly pleasures as sources of suffering and abstained from them altogether. Among these, the highest form of renunciation is of those who neither acquired nor engaged with worldly pleasures.

The story of Vajradanta Chakravarti’s sons exemplifies this. Inspired by their father’s renunciation, they chose to follow the same path of detachment, reasoning that indulging in wealth and pleasures already consumed by others was unworthy. They became ascetics along with their father. Bharat Chakravarti, despite engaging in worldly affairs, remained internally detached and pure, enabling him to attain omniscience (kevalajñāna) as soon as he renounced the world. Such detachment is unattainable for the ignorant, who remain deeply attached to material indulgence.

The Detriments of Indulgence

Sensual indulgence and consumption are rooted in unwholesome karma and generate negative mental states. Wealth, which facilitates material indulgence, is thus not praiseworthy. Instead, it should be understood as a source of affliction, leading to unwholesome actions and disturbing the purity of one’s consciousness. Hence, the wise refrain from overvaluing wealth and material pleasures, directing their focus towards spiritual growth and self-realization.

Isthopadesh Gatha 17 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayartha (Literal Meaning)

• (Ārambhe) In the beginning,
• (Tāpakān) cause intense suffering,
• (Prāptau) when attained,
• (Atriptipratipādakān) increase cravings,
• (Ante) and in the end,
• (Sudustyajān) are difficult to abandon,
• (Kāmān) sensual pleasures—
• (Kaḥ Sudhīḥ) what wise person,
• (Kāma) willingly,
• (Sevate) indulges in them?

---

Bhāvārtha (Interpretative Meaning)
In the pursuit of sensual pleasures such as food, clothing, and relationships, one faces immense hardship through activities like farming, trade, or employment. Once these sensory objects are acquired and consumed, the desires are not satisfied but instead grow stronger, creating an endless cycle of craving. Ultimately, breaking free from these desires becomes exceedingly difficult.

Thus, a wise and self-aware individual approaches such indulgences with detachment and never becomes engrossed in them. They recognize that just as adding fuel to a fire only intensifies its flames, indulging in sensory pleasures only fuels further longing. True peace can only be attained by renouncing such desires.

---

Utthānikā (Introduction to the Next Verse)
The Acharya further emphasizes that all indulgences and efforts revolve around the body, which itself is inherently impure. This is elaborated in the next verse—Gāthā 18.

Swadhyay Ishtopadesh Gatha 13 to 17

Swadhyay Ishtopadesh Gatha 17 to 19

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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 | गाथा 18 | गाथा 19 | गाथा 20 | गाथा 21 | गाथा 22 | गाथा 23 | गाथा 24

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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 the question, “Why is wealth, which serves as a means to acquire merit (punya), considered contemptible or worthy of criticism? Acts such as giving charity to deserving recipients, worshiping the divine, and other virtuous deeds are causes of merit, and none of these can be accomplished without wealth. Therefore, why is wealth, which facilitates merit, regarded as contemptible? On the contrary, it should be considered praiseworthy. Hence, wealth should be earned in whatever way possible, and by distributing it among the deserving, one can accumulate merit for happiness.”

In response to this, the Acharya addresses the disciple’s argument in the subsequent verse.

इष्टोपदेश गाथा 16

त्यागाय श्रेयसे वित्तमवित्तः सञ्चिनोति यः । स्वशरीरं स पङ्केन स्नास्यामीति विलिम्पति ॥16॥

Tyāgāya śreyase vittam avittaḥ sañcinoti yaḥ।
Svaśarīraṃ sa paṅkena snāsyāmīti vilimpati॥16॥

Poetic Translation (Padyanuvad )

Nirdhan dhan arjit karta hai, daan hetu yadi vah naana,
Daan karma ka dhyey banaya, karm khapana shiv paana।
Kaarya raha yah aisa jaisa, apne tan par karta hai-
Lep pank ka koi maanav, “Snaan karunga kehta hai”॥16॥

English Translation:
A poor man earns wealth with diverse efforts, intending to give it away,
He dedicates his actions to charity, aiming to exhaust karma and attain liberation.
Yet his actions are like one who smears mud on his body,
Claiming to purify himself through a bath.

The poor man who accmulates wealth so as to be able to acquire merit and the destruction of evil karmas by spending it in charity is like the man who covers himself with filth in the expectation that he is going to bathe his body thereafter !

Note – The acquisition of wealth is accompanied by so much evil doing and evil-thinking that it itself implies a lot of sin accruing to the soul what purposte can then, be served by charity and good works there after. The man who enters a drain full of filth in the hope that he will have a good bath afterwards covers himself for a certain with filth. Whether he will be able to wash it off thereafter is an entirely different matter!

Deliberation (vivechana)

Most naïve beings in the world hold the belief that wealth must be accumulated at any cost, even by engaging in the most degrading acts. Some individuals justify this by thinking that the sins committed in the process of acquiring wealth can later be cleansed by engaging in virtuous deeds such as charity, worship, devotion to teachers, service, or helping others. However, such a belief is misguided.

It is akin to a person whose body is clean but then smears it with mud, thinking, “I will bathe later and become clean again.” This behavior is illogical. Similarly, a person who accumulates wealth through sinful or unethical means, with the intention of using it for charitable purposes later, is considered ignorant. Such actions cannot lead to desired spiritual achievements.

Even if fortune allows someone to acquire wealth, there is often a slim chance that it will be utilized for noble purposes. Wealth earned through unethical means seldom serves virtuous ends. As it is said, “Clear and pristine waters rarely fill rivers; they are filled with muddy and murky waters.” In the same way, the fortunes of worldly people do not grow through pure and righteous means but often rely on questionable methods.

Hence, wise individuals should strive to earn wealth through ethical and just means. True wisdom lies in recognizing that wealth is not the ultimate source of happiness or success.

The perspective of the wise:

• The wealthy often remain dissatisfied due to insatiable greed for more wealth.
• Those who are poor suffer from the frustration of not acquiring wealth.
• Only the ascetic, detached from worldly possessions, experiences true contentment.

In this situation, one must reflect on how wealth can truly become a source of benefit. If you are poor, do not yearn for wealth, because the very wealth you consider desirable is often renounced by kings, merchants, and sages due to its capacity to cause greed, delusion, and sin.

For spiritual seekers:
If you aspire to attain the ultimate liberation associated with the eighth level of celestial bliss (ashtama vasudha), abandon attachment to external possessions and discern between what is truly beneficial and detrimental. Direct your efforts toward understanding your true self, which is the foundation of eternal happiness and liberation.

This reflection encourages ethical living, spiritual introspection, and detachment from the transient nature of wealth and worldly possessions.

Isthopadesh Gatha 16 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayaartha (Prose Meaning)
The person (yaḥ avittaḥ) who is poor (avittaḥ) accumulates wealth (vittaṁ sañcinoti) for the sake of noble deeds such as charity, worship, and other virtuous actions (tyāgāya), and for acquiring extraordinary merit (śreyase), is like a person (saḥ manuṣyaḥ) who, thinking “I will bathe” (snāsyāmi iti), smears mud (panke vilimpati) on his clean body (svaśarīram).

Bhavaartha (Philosophical Meaning)
An externalized person, focused only on the material world, neglects spiritual practice and becomes entirely consumed with hoarding wealth. He believes that by amassing significant riches, he will eventually perform acts of charity, build grand homes, and acquire worldly pleasures to attain happiness. However, he remains oblivious to his soul’s needs for contentment, peace, and fulfillment through spiritual endeavors like self-awareness and enhancing virtues such as knowledge and moral character.

This attitude mirrors the foolishness of someone who, intending to bathe and cleanse himself, first smears mud on his clean body. Just as pure rivers are never filled with clean water alone but accumulate impurities, wealth accumulation, even with the intent of charity, is not truly auspicious if it involves unethical means. Therefore, earning wealth, even for noble purposes, cannot lead to ultimate well-being.

Uttānika (Prelude):
The disciple then questions, “If earning wealth involves sin and causes suffering, making it contemptible, how can one survive without wealth? Wealth is essential for fulfilling desires and enjoying worldly pleasures. Shouldn’t wealth, then, be considered praiseworthy?”

To this, the Acharya replies that wealth is not praiseworthy simply because it serves as a means for fulfilling desires or performing virtuous acts. The disciple’s justification for earning wealth is addressed in the subsequent verse (Gatha 17).

Swadhyay Ishtopadesh Gatha 13 to 17

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

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

Utthanika (Prelude):

Still, the disciple asks, “O Lord! What is the reason that people fail to see even the impending calamities approaching them?”

The Acharya Maharaj responds with clarity, “It is due to greed— ‘lobhāt’.

Greed and attachment to wealth make affluent individuals blind to the dangers that are directly in front of them. Their excessive desire and craving for material possessions obscure their wisdom and insight.

They remain so engrossed in their pursuit of accumulating and preserving wealth that they fail to perceive the impending adversities, which are inevitable outcomes of their attachments and actions.”

इष्टोपदेश गाथा 15

आयुवृद्धिक्षयोत्कर्ष हेतुं कालस्य निर्गमम् । वाञ्छतां धनिनामिष्टं जीवितात्सुतरां धनम् ॥15॥

Ayuvṛddhikṣayotkarṣa hetuṁ kālasya nirgamam |
Vāñchatāṁ dhanināmiṣṭaṁ jīvitātsutarāṁ dhanam || 15 ||

Poetic Translation (Padyanuvad )

Kāl bītatā jyoṁ-jyoṁ tyoṁ-tyoṁ āyu karma vah ghaṭe baḍhe,
Dhan kā vardhan dhanī chāhate, pratidin ham to bane baḍhe.
Kaheṁ kahāṁ tak dhanī log to, jīvan se bhī jaṛ dhan ko,
Param-iṣṭ paramēśvar kahate, dhanyavād dhan-jīvan ko. ॥15॥

Meaning (Romanized):
As time passes, life diminishes or grows as determined by karma,
Yet the wealthy wish only for their riches to multiply day by day.
How ironic it is that wealthy people value inert wealth
Even above life itself, treating it as the supreme treasure and offering gratitude to it.

Time is the cause of the shortening of the duration of life as well as of the increase of wealth: the amassers of wealth (thus) love money more than their lives.

Deliberation (vivechana)

From time immemorial, this soul has been deeply influenced by the intense impression of greed (lobha kashaya). It is due to this greed that the soul values wealth more than its own life. Even though the passage of time and the depletion of lifespan are factors in accumulating wealth, the greed for wealth leads wealthy individuals to disregard the fleeting nature of time and the diminishing of their lifespan. Instead, they consider the passage of time as beneficial for the increase in wealth.

This is why the wealthy do not reflect on the misfortunes arising from wealth. In fact, they do not even perceive them as misfortunes. This is entirely due to the influence of greed. Even if they reflect, their thoughts are solely directed toward increasing wealth and safeguarding it. Their efforts are focused on gathering resources to achieve this end, paying no attention to impending calamities.

This behavior stems from the delusion caused by the lobha kashaya karma and the insatiable craving for wealth. The Acharya repeatedly emphasizes that attaining wealth should not be the sole purpose of life. Alongside wealth, one should strive for virtues, noble thoughts, and adopt righteous practices (dharma), which pave the way for a meaningful and fulfilling life.

Isthopadesh Gatha 15 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Literal Meaning ( Anvayartha)
(kālasya nirgamam) The passage of time (āyuḥ-kṣaya-vṛddhi-utkarṣa-hetuṁ) is the cause of the depletion of life and the increase of wealth. (vāñchatāṁ dhaninām) To those who desire wealth, (jīvitāt) more than their very life, (sutarām) wealth is dearer.

Interpretation ( Bhāvārtha)
Every moment of human life is invaluable. During their lifetime, if a person embraces ascetic practices (muni diksha), they can engage in intense meditation (shukladhyan) and, within a short time (antarmuhurta), attain omniscience (kevalgyan), achieving immortality, infinite knowledge, and eternal happiness. They can perform significant acts of self-discipline, moral enhancement, and service to others while gaining a good reputation.

Thus, wise, self-aware, and virtuous individuals make the best use of every moment of their lifespan. However, those who do not recognize the soul’s significance view the passage of time merely as a cause of both the depletion of life and the accumulation of wealth. They focus on the fact that while their lifespan decreases moment by moment, the wealth they have invested increases over time. These wealth-obsessed individuals value wealth more than their own life.

Even though the passage of time diminishes life, such deluded individuals disregard the inevitable loss of their vitality. Instead, they eagerly wish for the swift passage of days to amass more wealth. This obsession with wealth, driven by ignorance, is lamentable.

Uttānika (Prelude):
Here, the disciple asks, “Why is wealth, which facilitates the accumulation of merit (punya), condemned? Isn’t wealth essential for noble deeds such as giving alms to the deserving and worshipping the divine? Without wealth, these virtuous actions, which lead to spiritual merit, cannot be performed. Hence, isn’t wealth praiseworthy?”

In response, the Acharya explains that wealth should indeed be acquired, but only through righteous means. It should be used wisely—offered to worthy recipients and invested in virtuous deeds—to gather merit and achieve true happiness. The misuse or excessive attachment to wealth is what makes it blameworthy. Gatha 16

Swadhyay Ishtopadesh Gatha 13 to 17

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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 | गाथा 15 | गाथा 16 | गाथा 17 | गाथा 18 | गाथा 19 | गाथा 20 | गाथा 21 | गाथा 22 | गाथा 23 | गाथा 24

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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 disciple then asks, “It is truly astonishing! When wealth and material possessions are so difficult to acquire and also cause suffering in both worlds, why do people still not renounce such possessions?

इष्टोपदेश गाथा 14

विपत्तिमात्मनो मूढ:, परेषामिव नेक्षते दह्यमान-मृगाकीर्णवनान्तर – तरुस्थवत् ॥14॥

Vipattimātmano mūḍhaḥ, pareṣāmiva nekṣate
Dahyamāna-mṛgākīrṇa-vanāntara-tarus-thavat ॥14॥

Poetic Translation (Padyanuvad )

Van mein taru par baitha jaisa, man mein chintan karta hai,
Vanya-jantu ab jale mare sab, aag lagi van jarta hai.

Par ki chinta jaisi karta, apni chinta kab karta?
Moodh bana tan puni-puni dharta, marta hai puni-puni darta ॥14॥

Like a person sitting on a tree in a burning forest,
Thinking of how the wild animals are perishing, as the fire consumes the woods.

He worries about others’ plight but never reflects on his own.
Deluded, he repeatedly takes on bodies, dies, and fears death again and again.

The fool is not warned by seeing distress overtake others, he acts like the man who, seated on the top of a tree in the midst of a burning forest, sees deer and other living things perish, but does not think that the same fate is soon to overtake him!

Note – The acharya here gives us a true description of the individual blinded by the lusts of the world, who though surrounded by calamity and distress all round is still unable to check himself in time to turn to the true side of life, taking no warning by the fate of others.

Deliberation (vivechana)

When a forest, filled with deer, lions, tigers, and various other creatures, catches fire, a person may climb to the branch of a tall tree, thinking, “I have climbed high, and this fire cannot harm me.” Feeling secure, he becomes complacent. However, this ignorant individual fails to realize that, just as all the other creatures in the forest are burning before his eyes, he too will soon be reduced to ashes.

Similarly, an ignorant being constantly recalls the misfortunes that befall others due to wealth and material possessions but, like a drunken man intoxicated by liquor, he forgets the dangers and miseries that hover over his own life. He fails to focus on his own well-being.

It is also observed in the world that when a wealthy person witnesses others losing their property, homes, or fortunes, they rarely consider that the same fate may await them. The fire of time, which is consuming their possessions, will eventually spare no one. The wealth and property of the observer will also be destroyed by this same fire of time.

Isthopadesh Gatha 14 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayartha – (Mṛṇākīrṇa) Filled with animals such as deer, and (dahyamāna) burning with fire, (vanāntara) in a forest, (tarusthavat) like a person sitting on a tree, the (mūḍhaḥ) foolish being (pareṣāṁ) others’ (vipattim iva) misfortunes, does not see (ātmanḥ) his own misfortunes.

Bhāvārtha – Just as in a forest filled with dangerous animals such as lions, tigers, and snakes, and surrounded by fire burning everything, a person sitting on a tree may observe the animals running from the fire, yet does not notice the fire coming toward him or the danger from the wild animals. This is similar to how worldly beings, caught in their desires, see others suffering from death, disease, grief, fear, and various misfortunes but fail to recognize that the same sufferings may come to them as well. They continue to believe themselves to be happy and unaffected.

Uttānika – The disciple then says, “O Lord, what is the reason that people fail to see the impending misfortunes that come near them?” The Acharya responds, “Due to greed.” O child! People, attached to wealth and possessions, fail to notice even the misfortunes that approach them because of their greed. The reason for this is explained in Gatha 15.

Swadhyay Ishtopadesh Gatha 13 to 17

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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 | गाथा 15 | गाथा 16 | गाथा 17 | गाथा 18 | गाथा 19 | गाथा 20 | गाथा 21 | गाथा 22 | गाथा 23 | गाथा 24

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

Utthanika (Prelude):

Then the disciple says, “Bhagavan! Not all worldly beings seem to be afflicted by misfortune; many appear to possess wealth and prosperity. What do you have to say about this?”

To this, the Acharya responds:

इष्टोपदेश गाथा 13

दुरज्यॆनासुरक्ष्येण नश्वरेण धनादिना । स्वस्थंमन्यो जनः कोऽपि ज्वरवानिव सर्पिषा ॥13॥

Durajyenāsurakṣyeṇa naśvareṇa dhanādinā।
Svasthaṁ manyo janaḥ ko’pi jvaravāniva sarpiṣā॥13॥

Poetic Translation (Padyanuvad )

Jinka arjan bahut kathin hai, svabhāv jinka mitnā hī hai,
Sanrakṣaṇ nā sambhav hai, ye dhan-kanchan-vaibhav hain.

Phir bhī nij ko svasth mānte, dhanpati dhan pākar vaise,
Jvar se pīḍit hokar jo jan, ghṛit-may bhojan kar jaise॥13॥

He who regards himself as happy on account of the possession of wealth and other like objects of desire, that are obtained with great trouble, that require a lot of botheration in their protection and that are after all perish- able, is like the fool who eats clarified butter when suffering from fever and then thinks that he is enjoying good health !

Note – Ghee (clarified butter) only goes to aggravate fever, so that he who eats ghee in that condition and regards himself as healthy because of his eating Ghee is a big fool. Precisely the same is the case with the man who considers himself happy because he is surrounded by the objects and sources of pleasure. These, too, aggravate the heat and fever of lust, and depart sooner or later without producing anything like satisfaction, that is happiness and rest and peace. The acharya, therefore, points out that is is an act of folly to regard oneself as happy when enjoying material prosperity and the like, which, it is further pointed out, are acquired with a lot of trouble and exertion and which, involve a great deal of additional trouble in guarding and protecting, and which, notwithstanding all this worry and trouble, are ultimately bound to depart, being perishable by nature.

Deliberation (vivechana)

Just as a person suffering from fever might mistakenly consider themselves healthy after drinking ghee to alleviate the burning sensation, it is merely an illusion. In reality, they are not healthy, nor can they become healthy through ghee consumption. Instead, their suffering worsens. Similarly, an ignorant person considers themselves happy upon acquiring wealth and other desired objects, but in truth, they cannot be deemed truly happy.

The process of acquiring wealth involves significant hardship, and even more effort is required to safeguard it. Reflect on this reality: how much difficulty must one endure to earn money? Wealth is not obtained effortlessly. Day and night, one sweats and toils to save every penny. Those who earn money know well the struggles they face in doing so. And once wealth is acquired, securing it becomes a new challenge—locking it away, storing it in a treasury, and so forth. While these methods might temporarily protect wealth, they cannot safeguard dharma (virtue).

No matter how securely you store wealth, it is ultimately destined to perish. When fortune turns, money can slip away effortlessly. Wealth is likened to the dirt on one’s hands—when it is lost, one is left with nothing but regret.

Greed is a form of kashaya (passion or delusion), and efforts should be made to relinquish it. This alone should be the ultimate goal of life. Otherwise, life will pass by as it came, without meaningful purpose. Thus, one should not become agitated by external causes. The greatest shortcoming of worldly beings—especially humans—is their failure to understand this truth.

When a person’s good karma ripens, they become praiseworthy; otherwise, they become the subject of criticism. It is one’s karma that rewards or punishes them, making them either honored or disgraced. The fruits of karma manifest with the support of external factors (nokarma). What, then, is karma?

Just as a screen or cloth does not inherently contain a film but reflects it when projected, nokarma itself lacks the power to produce results but is indispensable for experiencing karma’s effects. Because karma’s fruits are experienced through nokarma, people erroneously blame or focus on the external circumstances. This is ignorance. Nokarma is like a plain white screen on which the film of karma is projected. When the film ends, only a blank screen remains, which no one finds interesting because it holds nothing of value. Karma is like the reel of film, while nokarma is the screen on which its effects are displayed.

Out of delusion, ignorant beings focus on nokarma rather than karma itself. Understanding karma requires reflection: How did these karmas arise? Why did they arise? When did they come? How long will they last? How will they leave? What are their effects? By contemplating these questions, one can work toward liberation from karmas.

Accepting the process of ending karmas is the true path to liberation (moksha). Nokarma, including the body itself, is temporary. Those who remain attached to it, even amidst the purest of surroundings, experience impurity due to their possessive tendencies.

The soul, in its essence, is pure, conscious, and untainted, as understood from the perspective of nishchaya naya (the absolute viewpoint). Yet, due to the fruition of karmas and its association with the body, it becomes impure. As a result, it loses the ability to discern the true nature of existence and fails to recognize its inherent purity. Consequently, it does not attain omniscience (kevalgyan), because one who cannot know oneself cannot know everything. As the Acharyas have said, “Jo egam janadi so savvam janadi”—”One who knows the self knows everything.”

The intrinsic nature (swabhava) of the soul is not dependent on external factors and is uninterrupted, whereas modifications (vibhava) arise from external influences and are temporary. These modifications are incidental and not eternal, meaning they are bound to time and cannot be permanent. As long as the soul remains in the worldly state (samsara), it cannot fully comprehend infinite realities and remains limited to partial knowledge. Acharya Kundkund Maharaj affirms this in the Samayasara:

“So savvanaandarisī, kammaraeṇa niyeṇa vacchanno.
Samsarasamavanno, navi janadi savvado savvam.” (160)

This means that even the soul, inherently a knower and observer, remains bound by karmas. As a result, while in the state of samsara, it cannot attain complete and eternal knowledge of everything. This is the effect of karma.

How does the worldly soul come to be in this state?

The Acharyas explain that everything arises due to the association with the body. Without the body, the soul would not be in this state. Yet, humans constantly desire a better body, wealth, or worldly luxuries, believing these to be beneficial. However, the Acharyas remind us that such desires are futile. These objects, luxuries, and aspirations are relevant only for worldly beings. The more one fulfills such desires, the stronger their attachment (mamatva) to these possessions becomes, leading to an intensification of karmic bondage.

Therefore, prayers or wishes for material gains are futile. As stated, “Tadartham prarthana vritha”—”Such prayers are in vain,” because these very desires lead worldly beings to experience misfortune. Even though inherently pure, the soul perceives impurity due to its association with the body and external possessions.

Isthopadesh Gatha 13 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Literal Translation:

(Durjyena): Acquired with great difficulty,
(Asurakshyena): difficult to safeguard,
(Nashvarena): perishable wealth and family (sons and others),
(Swashtham manya): when someone considers themselves healthy (or happy)
(Kah api janah): there is no one,
(Jwaravan iva): who, like a person suffering from a fever,
(Sarpisha): feels happy by consuming ghee,
is truly wise.

Contextual Meaning:

Wealth is earned through great effort, toil, and hardships, often in small increments over time. Even if one manages to accumulate wealth, safeguarding it from thieves, robbers, rulers, family members, sons, wives, friends, fire, and other dangers is an incredibly challenging task. If somehow wealth is preserved, it still does not last forever. It is consumed in family maintenance, children’s education, weddings, medical treatments, and daily necessities such as food, clothing, and shelter.

A person who believes themselves to be happy because of such wealth is as foolish as someone suffering from fever who considers themselves strong after drinking ghee. Just as consuming ghee during a fever worsens the illness, the accumulation of wealth increases worries, fears, and anxieties rather than providing peace, happiness, or contentment. True peace and satisfaction come not from hoarding wealth but from relinquishing it.

---

Uthanika (Prelude):

The disciple, amazed by this explanation, further inquires,
“If acquiring and safeguarding wealth is so painful and detrimental, why don’t people renounce such possessions?“

The Acharya responds in Gatha 14, elucidating the reasons for this attachment and the path to liberation.

Swadhyay Ishtopadesh Gatha 12 & 13

Swadhyay Ishtopadesh Gatha 13 to 17

Ishtopadesh Swadhyay 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 | गाथा 14 | गाथा 15 | गाथा 16 | गाथा 17 | गाथा 18 | गाथा 19 | गाथा 20 | गाथा 21 | गाथा 22

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