Jainism

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

Utthanika (Prelude):

Here, the disciple asks:
“Swamin! It is understood that a soul attains true happiness in liberation (moksha), but what is the harm if a being remains happy in the worldly existence (samsara)? After all, every living being in this world desires happiness. What is so flawed about worldly existence that saints and wise men strive to renounce it and work towards its destruction? Why is the effort to transcend the world necessary?”

In response, the Acharya says:
“O dear one, listen carefully.”

इष्टोपदेश गाथा 12

विपद्भवपदावर्ते पदिकेवातिवाह्यते यावत्तावद्भवन्त्यन्या: प्रचुरा विपद: पुर: ॥12॥

Vipadbhaavapadaavarte padikevaativahyate
Yaavattaavadbhavantyanyaah prachuraa vipadah purah || 12 ||

Poetic Translation (Padyanuvad )

Bhare reetate kuchh bharate ghat, tab tak yah kram chalta hai,
Ghati-yantra ka paribhraman vah, jab tak rehta chalta hai.

Isi bhaanti bhavasagar mein bhi, ek aapda talti hai,
Kayi aapdaayein aa sanmukh, mohi jan ko chalti hain. || 12 ||

The Samsara (transmigratory condition) is like a wheel at a well, where before one bucketful of distress is got over a large number of afflictions overtake the soul!

Note : The thoughtful mind only discovers the world to be full of misery and pain in all conditions. No one thinks of associating happiness with the conditions of existence in the lower grades of life. The treses are rooted to the spot and remain perpetually exposed to the inclemency of seasons; they are further subjected to all kinds of afflictions in the shape of cutting. Piercing, burning, uprooting and the like. The smaller insects are destroyed by the thousand by the careless movements of their bigger fellow-beings. No one cares for their writhings and suffering. The birds and beasts and fishes are seized and devoured mercilessly by animals and men. Man himself is a constant prey to the fear of death, and lives in perpetual dread of calamity and misfortune. Those even who may be regarded as favourites of fortune are troubled with many kinds of mental and bodily troubles of their own and of their relations and friends. And at the end of a career, even where it has been the least undesirable, there is nothing more comforting than the grave or the burning pyre to look forward to. Death and the blankness of death ever stare the thinking being in the face. Human life is short and the best of its conditions is ephemeral and fleeting; you have hardly celebraterd the advent of a joy when its place is taken by affliction in some form or other. Those who are unlucky spend their whole time in crying and lamentations. Their suffering ceases enen to excite the pity of the passers by, by its frequency. Some of them actually experience all the excruciation horrors of hell-life without being in hell, Kings and millionaires and potentates are no exceptions; they are subject of the pain and misery which the flesh is heir to. To acharya therefore, justly says that this world of transmigratory life is so full of suffering and pain that you have hardly got-over one affliction when its place has been filled up with a dozen others. The wise should, therefore, only seek to obtain release from the world to obtain nirvana where there is eternal peace and joy and life unending.

Deliberation (vivechana)

The Ghatiyantra (Persian wheel), commonly known as rahat, consists of a series of buckets linked together in a chain. This mechanism is operated either by oxen, machines, or manual labor. As the wheel rotates, the buckets alternately fill with water and empty out. Similarly, in the cycle of worldly life, when a soul manages to overcome one affliction, five hundred new challenges stand before it.

When summer departs, winter arrives. In summer, sweaters are stored away, while in winter, they are brought out again. During winter, coolers and fans are put aside, and heating appliances are used instead. Life operates in much the same way: when pleasure (sata) comes, pain (asata) soon follows, and when pain subsides, pleasure returns. This endless cycle continues, and life flows on as:

“The sun sets, the moon hides,
The seasons return again and again.
This dear life slips away unnoticed.”
(Mangatray, Barah Bhavana)

Through the six seasons and three distinct climates, a year passes. The cycle repeats year after year. From the beginning of life to its end, these patterns—years, solstices, seasons, months, fortnights, days of the week, and lunar phases—persist unchanging. In this way, life comes to its close, never free from afflictions. The worldly soul spends its existence striving to avoid hardships, only to find itself progressing from the beginning of life (arth) toward its inevitable end (iti).

One day, life reaches its conclusion, symbolized by the saying, “Ram Naam Satya Hai” (The name of God is the only truth). And then what? The soul moves on to another place, where a new worldly existence begins, and with it, a fresh set of trials and tribulations. For a while, there may be mourning and sorrow, but soon everyone forgets. Despite this reality, people fail to grasp the transient nature of life.

A single drop of honey on someone’s body may attract five hundred bees, stinging the person relentlessly until they lose consciousness, and perhaps their life. Similarly, people strive to immortalize their fleeting lives, but such efforts are ultimately misplaced. True efforts should align with the understanding of permanence and liberation, not in clinging to transient existence.

In Rashtrapati Bhavan, one might think that the President always lives in great peace and happiness, but such solitude does not exist. In fact, they face the greatest number of challenges. While most people work for eight hours and then have time to relax, the President is occupied 24/7. Calls keep coming in—at midnight or in the middle of the afternoon—always bringing news of issues that need to be addressed. Their life appears serene on the outside, but internally it is full of responsibilities and turmoil.

It’s like when a fan is running during a hot windstorm. The fan’s cool breeze turns hot, and people sometimes say, “Turn the fan off, there’s no benefit.” Similarly, when mental stress builds up, even external comforts like cooling treatments, cold water, or ice fail to bring relief. The inner heat of restless thoughts—desires and conflicts—remains. Until these turbulent thoughts subside, no amount of soothing words or comforts can help.

Even in a luxurious and well-ventilated palace, one can feel the sting of pain if the mind is preoccupied with conflicts and desires. The comforts of the place fail to provide peace or happiness. Similarly, the soul inherently contains knowledge, peace, and bliss. However, instead of recognizing this inner treasure, people become engrossed in external objects and their evaluation. When the mind fixates on sources of external pleasure or pain, karmic bonds form. These bonds manifest as pleasure or suffering based on one’s actions, perpetuating the cycle of cause and effect.

This cycle of attachment (raga) and aversion (dvesha) continues, leading to new challenges. Before one problem is resolved, countless others arise. It is futile to hope for a life entirely free from challenges or afflictions.

We are living in the fifth era (panchama kal), known as the “era of misery” (dukhama kal). In Sanskrit, kali means conflict, struggle, or quarrel. How can true happiness be attained in such a time? During this period, physical and mental suffering are inevitable but still bearable. However, when the unbearable phase of suffering begins, it will mark the transition to an even harsher era, dukhama-dukhama kal.

In this phase, suffering will become intolerable, comparable to the constant torment in hellish realms. The human population will drastically decline, leaving only 72 couples to continue the species. Even the tiryancha (animals and lower beings) will experience endless suffering, cycling between lower births without respite. This is the harsh reality of existence in the fifth era of time.

Understanding this truth, one should strive to overcome ignorance and seek the path to liberation, focusing on the inner self and detaching from the illusions of worldly pleasures.

The dukhama era (the age of suffering) is akin to twilight. During twilight, some things are still visible, but in the night that follows, nothing is discernible. Similarly, the dukhama-dukhama era is like complete darkness, where no trace of spirituality or religion can be found. Hence, in this fifth era, it is still possible to mitigate some suffering. Today, we do not endure the kind of suffering faced by beings in hell. As long as livelihoods such as farming, crafts, and other activities exist, sources of comfort can still be accessed. However, in the sixth era, all these forms of sustenance and skills will vanish. Knowledge, craftsmanship, and even houses will disappear. People will live on trees or in burrows, consuming soil at night, fighting and killing one another for survival, and resorting to cannibalism.

In the sixth era, there will only be extreme and incessant suffering. Compared to that, the current era is much more favorable. Even though complete happiness is unattainable in this era, we still have the means to achieve partial comfort. The sixth era will leave no room for laughter, and the expression of joy itself will cease to exist. Today, we still encounter people who laugh and smile, but during the sixth era, moments of happiness will be almost nonexistent. Religion and righteousness (dharma-karma) will completely disappear, leaving behind a life of constant despair and misery.

Thus, it is crucial to use this time wisely. Even amidst limited suffering, strive for peace and pursue methods to attain happiness. At the very least, the means to cultivate happiness and spiritual progress are still available in this era. While complete liberation may not be achievable, efforts toward partial spiritual happiness are possible. Therefore, before the arrival of the dukhama-dukhama era, worship the Arihantas and the Siddhas, even if it means doing so amidst tears. The future does not promise a time for peaceful reflection or spiritual practices. There won’t be opportunities to accumulate merit (punya).

Make the most of this era by earning enough spiritual merit to avoid being reborn during the sixth era. Instead, one could spend time in other regions and later return to pursue the path of the Ratnatraya (right faith, right knowledge, and right conduct). There are 170 karma-bhumi (worlds of karma). Out of these, ten regions—the five Bharata and five Airavata regions—experience this fifth era, while the remaining 160 worlds remain in a state of dukhama-sukhama (moderate suffering and happiness). These regions are untouched by the cyclic struggles we face here.

Life’s challenges increase with progression, just as educational subjects become more complex as students move to higher grades. In the first grade, learning is straightforward, but as one advances, the workload and subjects expand. Even a brilliant student may find it overwhelming and feel unprepared for exams if they have not studied adequately. Similarly, as the range of sensory pleasures expands, so does the need for their maintenance and protection. This growth inevitably leads to greater suffering, as the associated challenges also multiply.

Thus, in this fifth era, as challenges grow, one must remain mindful and dedicate efforts toward spiritual progress, ensuring that suffering does not consume the opportunity to move toward liberation.

Isthopadesh Gatha 12 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Literal Meaning:
In the wheel of the world (bhava-ghatayantra), which operates like a water-lifting mechanism (a wheel with foot-operated paddles), just as one affliction (vipad) is removed, many other afflictions (vipadas) arise in its place. Similar to the water-filled buckets that continuously surface in a wheel-driven water-lifting system, as one empties, others quickly follow.

Interpretation:
The wheel of existence, like a water-lifting mechanism from a well, requires constant effort to deal with the challenges it presents. As one physical, mental, or external affliction is resolved, numerous others come forward. For example, in a well’s water-lifting system, stepping on the paddle empties one water-filled bucket, but several other filled buckets immediately appear. Similarly, in the well of worldly existence, as one affliction is endured, hunger, thirst, or other difficulties emerge as a result of accumulated karma.

Thus, the world is a reservoir of afflictions and turmoil. It is an endless cycle where resolving one problem often brings many more to the forefront.

Uthanika (Prelude):
A disciple poses a question to the Archarya (master) :
“Bhagavan! Not all worldly beings seem to be afflicted. Many appear to be living in prosperity. How should one understand this?”

To this, the Acharya provides an explanation in Gatha 13

Swadhyay Ishtopadesh Gatha 11 & 12

Swadhyay Ishtopadesh Gatha 12 & 13

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इष्टोपदेश Ishtopadesh

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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 asks a question:
“What harm does a man do to himself by feeling attachment towards women and the like, or aversion towards enemies? Why are these attachments and aversions deemed unworthy of engagement and advised against?”

In response, the Acharya provides an explanation.

इष्टोपदेश गाथा 11

रागद्वेषद्वयीदीर्घ नेत्राकर्षण कर्मणा। अज्ञानात्सुचिरं जीवः संसाराब्धौ भ्रमत्यसौ ॥11॥

Rāgadveṣadvayīdīrgha netrākarṣaṇa karmaṇā।
Ajñānātsuchiraṁ jīvaḥ saṁsārābdhau bhramatyasau ॥11॥

Poetic Translation (Padyanuvad )

Dadhimanthan ke kāl mathānī, manthan-bhājan meṁ bhramatī,
Kabhi idhar to kabhi udhar jyoṁ, kṣaṇ bhar bhī nā hai thamatī.

Rāga-dveṣ kī lambī-lambī, ḍorī se yah̃ baṁdhā huā,
Jñān binā tyōṁ bhav meṁ bhramatā, rudan kare gal saṅdhā huā ॥11॥

Tied to the long rope intwined with (the strands of) attachments and aversions, the soul is whirled about in the ocean of samsara (transmigra- tory existence) for immeasurable time, led by ignorance!

Note – Love and hatred, or attachment and aversion, are the causes of bondage and transmigration. The series of births and deaths is unending, except in the case of him who acquires Self-knowledge. Hence the state- ment that souls wander about in transmigration for time beyond measure. Ignorance of the real nature of the soul and the non-soul, and of happiness and what is not happiness though it may appear to be so, is the producer of loves and hatreds of embodied life. Led by these the soul comes and re- mains under the sway of karmic forces that drag it about in different condi- tions and grades of existence in the different parts of the world.

Deliberation (vivechana)

A worldly being, due to ignorance, wanders endlessly in the vast ocean of existence, much like a churner that never ceases to rotate. Bound by the long ropes of attachment (raga) and aversion (dvesha), the soul continues to rotate, unable to break free.

This is analogous to the mythological churning of the ocean (samudra manthan), where the mountain Mandara acted as the churning rod, and gods and demons pulled the rope from opposite ends. Just as the churning persisted in pursuit of nectar (amrit), a worldly soul is perpetually drawn by the forces of attraction and repulsion, hoping to attain happiness, but instead remains trapped in the cycle of birth and death.

Attachment signifies attraction, while aversion signifies repulsion. Together, these forces keep the churner in motion, pushing the soul through 8.4 million life forms repeatedly. The speed of this churning depends on the intensity of the attachments and aversions—greater intensity accelerates the process, while lesser intensity slows it down.

Just as gods and demons churned the ocean with the hope of extracting nectar, humans churn the ocean of worldly existence for fleeting pleasures. Along with desirable outcomes like wealth, knowledge, and beauty, this churning also brings suffering, symbolized by poison. Similarly, worldly pursuits result in temporary gains but also significant suffering.

The rope of attachment and aversion keeps the churner, i.e., the soul, bound. The soul’s yearning for happiness and belief in worldly pleasures perpetuates its effort, but despite countless lifetimes of striving, true happiness remains elusive. The sages urge us to question this endless cycle: Why has happiness not been attained despite infinite births?

The churning of worldly existence will cease only when the rope of attachment and aversion is severed. Until then, the churner’s motion will persist, fueled by reactions—acceptance (raga) on one side and opposition (dvesha) on the other. The cessation of this cycle is possible only when the soul transcends attachment and aversion, attaining inner stillness and liberation.

Reflect deeply: as long as the rope remains tied and pulled from either end, the churner continues its motion. Similarly, as long as acceptance and opposition dominate our being, the wandering in worldly existence cannot stop.

A worldly being finds it extremely difficult to renounce the accumulation of external possessions entirely. However, complete renunciation leads to liberation. The ideal approach is: “Harbor such aversion (dvesha) that you desire nothing from the world, and such attachment (raga) that you embrace your true self, letting go of everything else.” Yet, most individuals neither cultivate such pure aversion nor such profound attachment that they realize their true self.

If you relinquish attachment to the world, you will attain yourself. Conversely, if you seek to acquire worldly possessions, you will lose connection with your true self. Partial attachment and aversion, where you favor some and reject others, reflect ignorance. True wisdom requires consistency: either desire everything equally, without bias, or renounce everything completely.

Worldly beings often fail in both aspects. They do not know how to genuinely attach themselves to everything without discrimination, nor do they know how to renounce possessions entirely. For instance, if attachment must exist, it should be universal, free from favoritism. On the other hand, if aversion is cultivated, it should result in total detachment, avoiding even internal thoughts about the object of aversion.

However, the reality is that while externally appearing indifferent, internally, people often dwell on those they claim to reject. Their minds remain occupied with thoughts like, “They did this,” or “They acted that way.” This inner turmoil of attachment and aversion persists, even when outwardly they seem composed. Such behavior is rooted in ignorance and is a form of inner turmoil (kashaya).

Attachment and aversion are two sides of the same coin, much like a currency bearing a number on one side and an emblem on the other. A worldly soul embodies this duality: attachment on one side, aversion on the other. However, just as attachment (raga) can lead to detachment (veetaraga), aversion (dvesha) can pave the way to freedom from aversion (veetdvesha).

In the liberated soul (siddha jeeva), both these states are transcended. The perfected being experiences neither attachment nor aversion, embodying the ideal state of equanimity and ultimate freedom.

The pursuit of happiness in the worldly sense, driven by attachment (raga) and aversion (dvesha), is futile. If worldly endeavors could yield true happiness, it would have been achieved by now. However, despite exhaustive exploration of the world in various states—poverty, wealth, success, or failure—true happiness remains elusive. This truth is reflected in the words of Bhudhara Das in his Barah Bhavana:

“The poor are distressed without wealth,
The wealthy suffer due to greed.
There is no happiness in this world;
Search the entire world and see.”

Even the most powerful beings, like a Chakravarti (a universal emperor), who conquer vast domains, realize they still fall short of ultimate fulfillment. Similarly, worldly beings scour the three realms (heavens, earth, and hell) seeking happiness, yet fail to find it because they overlook their own soul. True happiness is not external but lies within.

Why Happiness Eludes Us:

1. Illusory Happiness: The world offers only an illusion of happiness (sukh-abhas), leading beings to chase more of it, perpetuating dissatisfaction.
2. Attachment and Aversion: These are the root causes of suffering. As long as they persist, happiness cannot arise, just as night and day cannot coexist.
3. Misdirected Efforts: Just as butter cannot be churned from water, happiness cannot emerge from external pursuits alone. True happiness arises only when the soul is explored and understood.

The Path to True Happiness:

• Self-Reflection: Instead of using knowledge to examine the world, use it to examine yourself. True introspection reveals the means to attain inner peace and happiness.
• Right Tools and Methods: Just as proper churning of milk yields butter, proper spiritual practices—free from attachment and aversion—lead to inner contentment. Using the wrong tools or seeking in the wrong place results in failure.
• Detachment from Raga-Dvesha: Liberation from attachment and aversion is essential for attaining true happiness. As long as these dualities persist, suffering continues.

The Solution:

To achieve lasting happiness, one must:

1. Renounce Attachment and Aversion: Let go of the causes of suffering to make space for peace and joy.
2. Engage in Self-Inquiry: Use wisdom to search within and discover the eternal, blissful nature of the self.
3. Focus on Suitable Means: Pursue spiritual practices aligned with the goal of self-realization, avoiding distractions that lead to worldly entanglements.

Ultimately, true happiness lies beyond the transient pleasures of the world. It is accessible only through self-realization and the dissolution of raga-dvesha.

In the Samayasara Kalasha text, it is aptly stated, “Knowledge tainted with attachment (raga) and aversion (dvesha) is ignorance, while knowledge free from these is true knowledge.” Liberation can only be attained through such true, detached knowledge, which is characterized by freedom from attachment and aversion. This knowledge is the hallmark of charitra (conduct). Therefore, seek that knowledge which is devoid of attachment and aversion; this alone is termed charitra. Beyond this, charitra is nothing else. A veetaragi (one free from attachment) can live anywhere without fear or harm. Engage in worldly activities if you must, but refrain from these three actions: attachment (raga), aversion (dvesha), and delusion (moha).

The Analogy of the Exam:

Even if a student is permitted to cheat in an exam—using a book instead of copying from someone else—they may still fail if they haven’t prepared adequately. With a 500-page book and just five questions to answer, a student who has wasted 365 days on trivial pursuits will struggle to locate the correct answers. Simply having the book isn’t enough; knowing where to find the solutions is equally essential. Likewise, in life, merely reading scriptures without understanding or focusing on what is necessary—avoiding raga, dvesha, and moha—is futile. Without adhering to this central teaching, spiritual success remains unattainable.

The Core Teaching:

• Let Go Completely: “If you must let go, let go of everything. If you must hold on, hold on to everyone equally.” This means abandoning all forms of attachment and aversion. Without doing so, even the most rigorous spiritual practices like chanting, penance, or renunciation become meaningless.
• Samsara’s Endless Cycle: Due to ignorance, worldly beings wander in the ocean of existence (samsara). Driven by raga and dvesha, they continuously desire material possessions and hence only obtain worldly results. True happiness or liberation cannot be achieved unless efforts are directed toward it.

The Path to Liberation:

• Avoid the Triad: The primary instruction is to avoid raga, dvesha, and moha. Without this foundational discipline, spiritual efforts are in vain.
• Cultivate the Desire for Liberation: Liberation (moksha) cannot be attained unless there is a sincere aspiration for it. If one has never even envisioned liberation, how can it be achieved? Desiring worldly possessions leads to their acquisition; desiring liberation opens the path to it.

In essence, spiritual progress depends not on superficial practices but on the eradication of attachment, aversion, and delusion. True knowledge, free from these impurities, is the ultimate key to liberation.

To attain liberation (moksha), one does not need to perform any new actions. Instead, one must stop what one is already doing—cease the restless activity and sit peacefully with hands folded. However, this simple state of stillness seems unattainable because the human mind is inherently restless, more so than even the most energetic monkey.

The Restless Nature of the Mind:

Acharyas illustrate this with an analogy: A monkey, inherently restless, becomes even more so if stung by a scorpion. Seeking relief from the venom’s pain, it might stumble upon alcohol instead of water, drink it, and become intoxicated. If the monkey then goes mad, its restlessness knows no bounds. Similarly, the human mind is far more restless and unstable than such a monkey.

A monkey may commit sins, but the severity of its actions limits it to a certain level of spiritual downfall. For example, a lion, due to its inherent cruelty, may fall to the fifth level of hell (pancham prithvi). However, a monkey, being less cruel, is unlikely to descend that far. In contrast, the human mind, with its limitless restlessness and potential for both cruelty and delusion, can traverse all the levels of hell and even reach the lowest depths of the spiritual universe.

The Paradox of Human Nature:

Though humans are considered the most intelligent and civilized beings, capable of reasoning and contemplation, their minds are rarely at peace. Internally, their thoughts are always in motion, calculating or overthinking something. This intellect, when guided by wisdom, enables humans to achieve great heights. However, when it descends below the level of discernment (vivek), it becomes the source of their greatest downfall.

Humans are unique in that they hold the power to experience both the highest joys and the deepest sorrows. The extremes of pleasure and pain are orchestrated by the human mind itself. When directed inward, the mind can become a tool for liberation. But when it is consumed by external distractions, restlessness, and negativity, it leads to suffering and spiritual degradation.

Key Insight:

Liberation is not about acquiring new knowledge or performing specific rituals but about calming the inherent restlessness of the mind. Only through true inner stillness and self-awareness can one transcend the chaos of worldly attachments and aversions. Without this inner peace, the mind continues to lead one down the path of delusion and suffering.

In conclusion, I would like to emphasize that worldly beings, drawn by attachment (raga) and aversion (dvesha), have wandered endlessly in this cycle of existence. Despite churning the ocean of worldly life repeatedly, they have not been able to extract any essence, any true nectar, or peace. Instead, they are left only with disappointment, their hopes unfulfilled. They keep consoling themselves with thoughts like:

“If not today, then tomorrow; if not tomorrow, then the day after.”
“What’s the hurry? There are years ahead to live and achieve.”

This persistent optimism fuels their belief that one day, their desires will be fulfilled. However, is it truly possible to extract butter by churning water? No, it is not. No matter how much one churns worldly objects, true happiness and peace cannot be found. If such peace were attainable, it would have been achieved long ago.

The True Path to Realization

Fortunate and wise are those who have understood this profound truth. Instead of churning the ocean of worldly desires, they turned inward and began the process of self-reflection and self-discovery. Reflecting upon scriptures like Samayasara and Gommatsara, contemplating their essence, and internalizing their teachings lead one to a deeper understanding of the self.

However, there is a distinction between academic study and genuine self-exploration. Today, scholars pursue doctorates and advanced degrees on Samayasara, but even they, despite their extensive research, may fail to grasp its essence if their hearts remain attached to worldly accolades and recognition. Reading and teaching such scriptures may convey the idea of renouncing attachment and aversion, but without internalizing these teachings, true realization remains elusive.

Renunciation of Attachment and Aversion

To renounce raga and dvesha means to abandon not only the attachments and aversions themselves but also the objects that give rise to them. Furthermore, one must not even recall or dwell on these objects after renunciation. Only then can one attain the living essence of Samayasara.

The words of a vitraagi (one free from attachment and aversion) naturally carry the essence of Samayasara. A person who experiences peace and fulfillment through self-realization will no longer be drawn to external objects because they find no joy in them. Instead, they will remain immersed in self-reflection, for the true essence lies within.

The Journey of Self-Discovery

Worldly beings, driven by their taste for external objects, have spent their lives churning what is outside of them. Even now, they derive pleasure from the external and strive to obtain more of it. However, a true seeker—a wise and detached individual—focuses solely on understanding and experiencing the self. If obstacles arise in this process of self-reflection, they make efforts to remove them. Ultimately, with perseverance and determination, they will attain the treasure of self-realization.

This approach is beautifully summarized in the verses that follow, guiding seekers further along this path of inner discovery.

Isthopadesh Gatha 11 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayarth (Literal Meaning):
This (asau) being (jivah), a worldly soul, in the ocean of existence (samsarabdhau), has for an infinite time (suchiram) been wandering (bhramati) like a churning rod tied with two long ropes of attachment (raga) and aversion (dvesha), due to ignorance (ajnanaat). It is dragged back and forth by these ropes, just as a churn-stick is turned by pulling ropes alternately.

---

Bhavarth (Interpretative Meaning):
Just as a churn-stick is placed in a pot of curd, tied with a rope, and rotated by alternately pulling the rope with the right and left hands, so too is the worldly soul tied by the ropes of attachment (raga) and aversion (dvesha). This soul, under the influence of these forces, prepares karmic bonds for itself. When these karmic bonds mature, the soul perpetually wanders through the endless cycle of existence, traversing the realms of matter, space, time, states of being, and emotional states.

The Six Forms of Aversion:

• Anger (krodha),
• Ego (mana),
• Displeasure (arati),
• Grief (shoka),
• Fear (bhaya),
• Disgust (jugupsa).

The Seven Forms of Attachment:

• Deceit (maya),
• Greed (lobha),
• Laughter (hasya),
• Pleasure (rati),
• Sexual desire for women (striveda),
• Sexual desire for men (purushveda),
• Sexual desire for the neuter gender (napumsakveda).

Attachment and aversion encompass all forms of emotional disturbances, binding the soul to karma and leading to its ceaseless wandering in the cycle of birth and death. The root cause of this wandering is attachment and aversion; therefore, their renunciation is essential for liberation.

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Uthanika (Prelude):
A disciple poses a question to the master:
“Swamin! It is understood that the soul is happy in liberation. However, if the soul can also be happy in worldly existence, what is the harm in that? After all, every living being seeks happiness. If happiness can be attained within the worldly realm, then why do saintly individuals strive so hard to eliminate it? What is so undesirable about worldly existence that they advocate its destruction?”

To this, the Acharya provides an explanation. Gatha 12

Swadhyay Ishtopadesh Gatha 10 & 11

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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 | गाथा 12 | गाथा 13 | गाथा 14 | गाथा 15 | गाथा 16 | गाथा 17 | गाथा 18 | गाथा 19 | गाथा 20 | गाथा 21

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

Utthanika (Prelude):

In the subsequent verses, the Acharya addresses the emotions arising toward enemies, such as considering them harmful or adversarial. These emotions are identified as rooted in ignorance. Through examples and teachings, he encourages the seeker to eliminate such thoughts and rise above attachments and aversions.

इष्टोपदेश गाथा 10

विराधकः कथं हन्त्रे जनाय परिकुप्यति । त्र्यङ्गुलं पातयन् पद्भ्यां स्वयं दण्डेन पात्यते ॥10॥

Viradhakaḥ Kathaṁ Hantre Janāya Parikupyati
Tryaṅgulaṁ Pātayan Padbhyāṁ Svayaṁ Daṇḍena Pātyate ॥10॥

Poetic Translation (Padyanuvad )

Hatyaara Yadi Hatya Karta, Tum Kyon? Us Par Krodh Karo,
Hatyaare To Tum Bhi Ho Phir, Kuchh To Man Mein Bodh Dharo.
Tryaṅgul Ko Nij Pairon Se Jo, Koi Maanav Gira Raha,
Usi Samay Par Usi Daṇḍ Se, Svayam Dhara Par Gira Aha ॥10॥

If a murderer commits a crime, why do you harbor anger against them?
Are you not also guilty in your own ways? Reflect on this and develop some understanding.
Just as a person kicks away three fingers’ width of earth with their feet,
At the same moment, they fall to the ground due to the same act.

This verse highlights the futility of anger and the principle of karmic retribution. Just as a person trying to kick up a little dirt ends up striking themselves inadvertently, similarly, harboring anger or seeking revenge against others results in self-inflicted harm. Instead of reacting with anger, one should introspect and seek wisdom, recognizing that harm to others often leads to one’s own downfall.

Why should the evil-doer become angry with him who takes revenge on him ? He who pulls down the trangura with both his feet is himself felled to the ground through its instrumentality! This is but just! It there fore, does not become one to get angry !

Note – The trangura is an instrument so constructed that if a man holds it with both his hands and then tries with his feet to pull it down to the ground, it will overthrow him at once. The acharya likens the action of an evil-doer to the result of pulling down the trangura. The evil one experiences at this moment from the hands of an enemy is sure enough the result of one’s own evil-doing in the past. It is that evil which like the trangura has rebounded on oneself and is responsible for one’s suffering. Surely, this is but justice, pure and simple. Where is then room for anger in this? The point is that in this world evil is caused by evil, what is experienced now as an evil, experience is sure enough the resultant of an evil act done by us in the past. The experiencer of evil is thus him self proved to be the doer of evil and the cause of his own suffering. Still it is necessary to punish the evil-doer, for otherwise it will be destructive of society and good order. The wise man should, however, so control himself that he should do his duty, but should not allow himself to be carried away by passion in its discharge. The judge, for instance, should so deport himself as to punish the prisoner who is proved to be guilty, but while doing so he should maintain his own serenity of mind and should not allow his decision to be influenced by anger. The result of anger is very harmful for the soul; it tends to undesir- able conditions in the next rebirth. Hence, the judge who allows his mind to be swayed by passion will be incurring the liability for a painful hereafter, while the judge who merely discharges his duty and remains calm and collected and of an unruffled temperament will be avoiding that liability and will also be shortening his own bondage as the result of passionlessness.

Deliberation (vivechana)

This explanation emphasizes the futility and ignorance of imposing one’s anger on others. When someone comes to harm you, reacting with anger or attempting retaliation is not only unwise but also a reflection of one’s ignorance. The Acharya conveys that worldly beings, driven by passions, respond impulsively to physical gestures without recognizing the deeper essence of the soul. This ignorance leads to an endless cycle of violence and hatred, fueled by the illusion of enmity.

The Doctor-Patient Analogy

The analogy of a doctor and a patient illustrates the concept:

• A patient in pain might unintentionally harm the doctor during treatment, but the doctor does not retaliate.
• The doctor perceives the pain, not the patient, as the root cause of the aggression.
• Similarly, when someone acts negatively, their behavior should be understood as a result of their internal afflictions or karmic conditions, not as a personal attack.

Once the patient is cured, they express gratitude and acknowledge their mistakes. This example teaches that anger and retaliation only exacerbate problems, whereas calm understanding can heal and lead to growth.

“Tryangulam Patayan Padbhyam” (Three-Finger Device Analogy)

The Acharya uses another analogy: when one deliberately kicks a three-fingered device (used in farming) to the ground, it falls due to their own action. Similarly, when someone causes harm or responds to harm with anger, they are entangling themselves further in negative karma. Retaliation leads to self-destruction, much like pulling out a critical support leg of a tripod causes a fall.

Consequences of Negative Emotions

Reacting with anger binds one to karma, which manifests in future suffering. Even if the intended harm does not affect the other person, the one harboring negative emotions certainly incurs karmic consequences. These consequences cannot be undone, even with repentance, especially if they involve ayushya karma (life-determining karma), which dictates one’s life span and fate.

• Avoid retaliation: Anger harms the one feeling it more than the target.
• Recognize ignorance: Negative actions by others stem from their karmic influences, not their essence.
• Cultivate positive thoughts: Good intentions lead to favorable karmic outcomes, whereas negative thoughts result in suffering.
• Self-awareness and responsibility: Understand that your reactions are your own doing, and only you bear the consequences.

By maintaining equanimity, one avoids creating further karmic entanglements, ensuring a path toward spiritual progress and liberation.

Understanding Through a New Example

The analogy of a photograph is used here to illustrate the nature of karma and its binding effects. Consider the following scenario:

The Photography Analogy:

A person wants their photograph taken and calls a photographer. To ensure the picture comes out well, the photographer advises them on posture, facial expressions, and other adjustments. Despite repeated instructions and a lengthy preparation process, at the exact moment the shutter clicks, the person may scratch their face, sneeze, yawn, or take a deep breath. Consequently, the photograph captures them in an awkward position.

When the photograph is processed and shown, the person is dissatisfied, claiming, “This isn’t me! It’s a terrible picture!” They refuse to pay for it, arguing that it doesn’t represent them well. The photographer responds, “I warned you and gave you ample time to prepare, but you failed to hold your posture at the critical moment.”

The key message is that the photograph captures the person exactly as they were at that moment, and no further alteration is possible.

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Connection to Karma:

The Acharya draws a parallel between this analogy and the workings of karma:

• Just as the photograph reflects the person’s state at the moment the shutter clicks, karma captures one’s mental and physical state at the time of its binding.
• Once karma is bound, it cannot be altered, much like a photograph cannot be changed after it is taken.
• The results of bound karma determine one’s future existence. For example:
  • If karma binds for an animal birth, one will take birth in the animal realm.
  • If bound for a human, celestial, or hellish existence, one will inevitably experience that realm.

When Does Karma Bind?

People often ask, “When does karma bind so we can remain vigilant at that time?” The answer is profound yet simple:

• One must remain cautious throughout their life—from its beginning to its end.
• Awareness and vigilance must be a constant practice, as the exact moment of binding is unpredictable.

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1. Immutable Nature of Karma: Once bound, karma determines the outcome, much like a photograph remains unchanged after it is developed.
2. Importance of Vigilance: Just as the person in the analogy needed to maintain their posture until the photo was taken, one must maintain purity of thought and action to avoid binding negative karma.
3. Accountability: The individual is solely responsible for the state of their karma. Just as the photographer cannot fix the person’s mistakes, no external force can alter the karma one has bound through their own actions.
4. Lifelong Awareness: Since karma can bind at any moment, constant mindfulness is the only way to ensure that one’s actions lead to positive outcomes.

This analogy beautifully underscores the critical role of personal responsibility and vigilance in shaping one’s destiny.

The great scripture writer Acharya Jinsean Swami has described the events so profoundly that reading them can bring tears to your eyes. Let us delve into this narrative:

The Struggles of Lord Rishabhdev

• Fasting for 373 Days: Lord Rishabhdev, the first Tirthankara, remained without food for 373 days. For six months, he did not even rise from his place. When he finally moved towards a householder’s home for alms, no one was familiar with the proper method of offering food (pādgāhan).
• Repeated Failures: Every day, the householders would introspect, wondering what mistake they were making that prevented the Lord from accepting their offerings.
• Cause of Obstruction: Was it a fault of Lord Rishabhdev? No, it was the result of a karma from his past life. In a previous birth, he had tied shut the mouths of bulls working in a threshing yard for 5-6 ghadīs (a period of approximately 2-2.5 hours) to prevent them from eating the harvested grains. This seemingly small act had a karmic repercussion, creating a karmic obstruction that denied him food for six months.

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The Role of Divinity and Karmic Fruition

Even individuals with Avadhijñāna (clairvoyant knowledge), such as Bharat Chakravarti and Bahubali, could not discern the cause of the obstructions in Lord Rishabhdev’s alms. Not even the king of gods, Indra, could intervene.

• Dependent on Karmic Fruition: Until the fruition (udaya) of punya karma (positive karma), even the gods cannot provide assistance. For instance, while Sita was wandering in the Dandakaranya forest, everyone, including the gods, could only watch. No one could help until the appropriate karmic fruition occurred.
• Transformation Through Karma: When the right time arrived, the agni-kunda (fire-pit) transformed into a pool of water, and auspicious sounds echoed. This shift highlights how karma determines the course of events.

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The Dynamics of Blessings and Curses

• Gods as Witnesses: The gods serve as witnesses to both our sins and virtues. They possess the ability to bless or curse, but these actions are influenced by the individual’s karma. For instance, blessings come effortlessly during punyodaya (positive karmic fruition), and even enemies may turn into allies. Conversely, during pāpodaya (negative karmic fruition), even friends may become foes.
• Limits of Divine Intervention: If gods were to unconditionally bestow blessings or curses, it would disrupt the karmic balance. All beings would either be perpetually prosperous or endlessly cursed, which has never been observed. Even the most powerful kings would pale in comparison if blessings were distributed indiscriminately.

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The Lesson on Anger and Forgiveness

The story carries a profound moral about anger and forgiveness:

• Do Not React to Anger with Anger: If someone is angry with you, responding with anger only harms you. It increases your own karmic burden and becomes a self-destructive act.
• Focus on Self-Control: Rather than retaliating, one should introspect and practice patience. This helps in reducing karmic bindings and leads to spiritual growth.

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1. Karma is Inexorable: Even the slightest actions, such as tying the mouths of bulls, can have profound karmic consequences, influencing future lifetimes.
2. Divinity Works Through Karma: The intervention of gods is not arbitrary but aligned with the fruition of one’s karma.
3. Virtue in Patience: Responding to anger with forgiveness and understanding helps mitigate karmic accumulation.
4. Awareness of Actions: Every action, no matter how small, carries weight in the grand scheme of karmic cycles.

This story reminds us of the deep interconnection between karma, virtue, and spiritual awareness, urging us to live mindfully and compassionately.

In essence, worldly beings, influenced by external causes (nimitta), engage in attachment (rāga) and aversion (dveṣa), thereby causing their own suffering. This is the core message of this verse. When a soul engages in attachment or aversion, it becomes disturbed and deviates from its true nature.

Consequences of Attachment and Aversion

1. Deviation from True Nature: By succumbing to attachment and aversion, the soul strays from its inherent peaceful state.
2. State of Disturbance: Instead of finding contentment, the soul experiences agitation and unrest.
3. Cycle of Suffering: The disturbed soul, rather than calming itself, fixates on the external cause and reacts further, perpetuating a cycle of pain. Both parties involved in the conflict are likely to suffer, and this may lead to the eventual destruction of both.

Immediate Impact of Attachment and Aversion

• The moment one indulges in rāga or dveṣa, suffering begins.
• Indulging in passions (kaṣāya) symbolizes turmoil and restlessness, while refraining from them signifies peace and joy.
• Thus, those seeking happiness must strive to keep their inner dispositions free from attachment, aversion, and passions.

The Path to Mutual Peace

When one makes an effort to remain calm and unaffected, it can potentially inspire the other party to also quell their negativity. Even if the other person fails to do so, maintaining personal equanimity safeguards one’s own peace.

The Dilemma of the Wise

• It is natural for an ignorant being to act out of passion due to a lack of awareness. However, when a wise person succumbs to passion, they are said to fall to the level of the ignorant.
• In such moments, the distinction between the wise and the ignorant vanishes. Both are deemed to be under the influence of kaṣāya.

The True Test of Wisdom

• The hallmark of wisdom lies in maintaining inner tranquility even in the face of attachment or aversion. A wise person should not let their knowledge be tarnished by succumbing to passions.
• True wisdom is demonstrated through steadfastness, tolerance, and a commitment to peace, regardless of external provocations.

Key Takeaway

To genuinely embody wisdom, one must not allow their knowledge to be distorted by attachment or aversion. Only then can the wise be distinguished from the ignorant. This principle underscores the essence of equanimity as a defining trait of a truly enlightened individual.

Isthopadesh Gatha 10 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayartha (Literal Meaning):

• (Virādhakaḥ) A person who causes harm
• (Hantre janāya) Why does he harbor anger towards the one who harms him?
• (Tryangulam) While using a three-fingered tool (like a small spade or pitchfork)
• (Pādbhyāṃ pātayan) To dig or collect debris from the ground with his feet,
• (Svayam daṇḍena) He himself bends and faces the consequence
• (Pātyate) Is punished (bent or subdued) by the tool.

Bhavartha (Philosophical Meaning):

Just as a person using a three-fingered tool (like a spade or fork) to pick up dirt or dig the ground must bend down himself, similarly, someone who causes harm to others inevitably suffers the consequences of their own actions. The law of karma ensures that those who harm others face the results of their deeds.

Thus, a wise person should not waste energy in anger or hatred toward someone who has wronged them. The perpetrator will inevitably face the repercussions of their misdeeds. Harboring attachment (rāga) or aversion (dveṣa) is futile and only disrupts one’s own peace of mind.

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Uthhanika (Prelude to the Next Verse):

Here, the disciple asks a pertinent question:
“What harm does a person cause themselves by indulging in attachment towards women and hatred towards enemies? Why are such emotions discouraged?”

The teacher responds by explaining the futility and self-destructive nature of rāga and dveṣa, emphasizing that these emotions harm the person harboring them more than anyone else. A life free from attachment and aversion aligns with equanimity and spiritual wisdom. गाथा 11

Core Message:

• One’s actions invariably lead to corresponding consequences.
• Harming others brings inevitable suffering to the doer.
• Wisdom lies in letting go of anger and attachment, focusing instead on maintaining inner peace and equanimity.

Swadhyay Ishtopadesh Gatha 9 & 10

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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 | गाथा 8 | गाथा 9 | गाथा 10 | गाथा 11 | गाथा 12 | गाथा 13 | गाथा 14 | गाथा 15

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

Introduction (Utthanika): The body and other entities, which are considered beneficial and favorable by a deluded being, are described in the following verses with illustrative examples to demonstrate their true nature.

इष्टोपदेश गाथा 9

दिग्देशेभ्यः खगा एत्य संवसन्ति नगे नगे । स्वस्वकार्यवशाद्यान्ति देशे दिक्षु प्रगे प्रगे ॥9॥

Digdēsēbhyaḥ khagā ētya samvasanti nagē nagē।
Svasvakāryavaśādyānti dēṣē dikṣu pragē pragē॥9॥

Poetic Translation (Padyanuvad )

Dishā-dishā se dēśa-dēśa se, uṛ uṛ pakṣī dal ātē,
Ḍāl-ḍāl par pāt-pāt par, pādap par nishi bas jātē.
Apnē-apnē kārya sādhné, uṣā kāl mēṁ phir uṛtē,
Dishā-dishā mēṁ dēśa-dēśa mēṁ, kahā̃ dēkhtē phir muṛkē ॥9॥

“From various directions, from land to land, flocks of birds fly and gather,
Perching on branches and leaves, resting on trees through the night.
At dawn, to fulfill their individual tasks, they take flight again,
Departing to lands and directions, never looking back.”

The birds gather together to pass the night, on a tree, from various places in different direction in the evening; but at the earliest moment at the break of day they depart in the pursuit of their diverse purposes, for different places in all directions.

Note – The world is like a tree where the birds gather together to pass the night; in the morning they are gone. In the same way friends and relations are formed in this world, as if for the night; at the break of day we part company from them, each one going his own way, Who, then, but the foolish will suffer himself to be entangled with such routine time ties ?

Deliberation (vivechana)

There are ten directions in total: four cardinal directions, four intermediate directions, one upward, and one downward. From all these directions, birds of all species gather at one place. They settle on trees, branches, and leaves. At dusk, much like the bustling noise in a vegetable market, the birds chirp and chatter while finding their spots to rest. They stay there through the night until dawn.

This phenomenon is likened to travelers arriving at a train station, where they gather, interact, and wait for the train. Once the train arrives, they leave everything behind, focused solely on their journey. Similarly, the birds fly away at dawn, heading toward different directions and regions.

Acharya explains this through the phrase “prage-prage deshe dikṣu yānti”—at daybreak, they disperse to various locations and directions. This is an illustrative analogy; while it describes the behavior of birds, the underlying message applies to human life.

Consider the gatherings at a location like Ramtek. People arrive from various places—Nagpur, Seoni, or beyond. When it’s time to leave, no one stops to question or delay their departure. Even if someone advises against traveling on an “inauspicious” day, the response is often, “Whether the timing is right or not, we are leaving.”

This reflects the transient nature of worldly existence. People are born into the world for varying spans of time—fifty years, sixty years, a hundred years, or perhaps only fifteen. The irony is that births are celebrated with joyous songs, while departures are mourned with lamentations. Moh (attachment) perpetually drives such emotions.

The living being tirelessly tries to nurture, preserve, and embellish the body, striving to make it appear youthful. However, the body inherently ages and deteriorates. In contrast, the soul neither takes birth nor dies. It is beyond physicality, yet, dwelling within the body, the soul remains unaware of its true nature due to the delusions of attachment and ignorance.

This deluded soul mistakenly claims what is not its own as “mine.” When separated from desired possessions, it grieves; when faced with undesirable situations, it suffers. A lifetime is spent protecting what is loved and resisting what is disliked. In the end, beings leave, driven by their individual destinies.

Even among the lineages of the Tirthankaras, people came and departed without gaining a true understanding of the soul’s nature. The example of birds and their transient gatherings serves as a metaphor to reflect on the impermanence of life and the importance of recognizing one’s spiritual essence.

The Mahapurana mentions that a Chakravarti (universal monarch) has 96,000 queens, of which 32,000 come from the Mlechchha Khandas (non-Aryan regions) and 64,000 belong to the Arya Khand (Aryan region). There are five Mlechchha Khandas and one Arya Khand. The queens from the Mlechchha Khandas come as part of a customary obligation (niyoga) because the influence of a Chakravarti extends across all six regions (Shatkhanda), including the Mlechchha Khandas. Kings from those regions offer their daughters to the Chakravarti as a gesture of alliance and reverence.

The most significant point here is that when the Chakravarti engages in religious and spiritual activities, all 96,000 queens participate with him. Even the 32,000 queens from the Mlechchha Khandas adapt to the religious atmosphere and do not consider themselves separate from the Arya Khand. They become devoted to religious practices and participate in discussions about the soul and the supreme being.

This narrative illustrates a profound principle: despite coming from a different cultural or regional background, these queens align themselves with higher spiritual values, leaving behind their past traditions. If someone argues that they should not abandon their lineage’s customs, Acharya Maharaj provides a clarifying distinction: the lineage of the body is separate from the lineage of the soul. The soul, referred to as hansa (pure being), is distinct from the physical body and its heritage.

Acharya emphasizes that one should not adopt superficial behaviors, such as that of a crane, but instead adhere to one’s ethical and spiritual principles. Many people, regardless of where they reside, adapt to the customs and practices of the region, whether religious or otherwise. However, the Chakravarti’s queens, even from the Mlechchha Khandas, become so educated and cultured in their spiritual environment that they no longer reflect on their previous traditions.

The essence of this teaching is that while residing in the body, the soul should not be confined to the body’s lineage and traditions. To a deluded being, the body may appear as a source of enjoyment. However, for a soul with right faith (samyak-drishti), the body is a tool for spiritual practice (yoga). Such a soul strives to transcend bodily attachments and realize its pure nature. In contrast, a deluded soul remains engrossed in bodily pleasures, which leads to spiritual downfall.

Acharya Pujyapadaswami, in his commentary Sarvarthasiddhi on the ancient Tattvartha Sutra, explains the phrase “Arya Mlechchhascha” (3/36). He defines an Arya as one who possesses virtues or associates with virtuous individuals (“gunairgunavadbhirva aryanta ityaryah”). This text, written approximately 1,500 years ago, highlights that spiritual and moral qualities, rather than birth or region, define an Arya.

Living within the confines of the body, countless lifetimes have passed. Now is the time to turn attention toward the soul, reflect on its true nature, and engage in discussions about it. This life, even though bound by physical existence, offers an opportunity to move beyond bodily attachments and seek spiritual liberation.

Pay attention to this concept: while the birth of the body is certain, the one who is born has not truly taken birth. The soul (atma), symbolized as a swan (hansa), has merely transitioned from one cage (body) to another. Through the medium of the body, the soul becomes recognizable.

The body, after birth, grows and strengthens over time. The physical matter (pudgala) demonstrates its nature through the process of assimilation (purana) and dissipation (galana). Depending on the material conditions of substance (dravya), space (kshetra), time (kaal), and state (bhava), the body flourishes in a particular place but eventually begins to deteriorate. This continuous transformation is marked by creation (utpad), destruction (vyaya), and permanence (dhrauvya), which lead to observable changes like size, strength, and form.

Acharya Akalankaswami, the author of Rajvartika, notes that when the soul interacts with external objects, it acquires multiplicity. This relativity is foundational to the concept of anekantavada (non-absolutism). Consequently, people describe others through relative attributes like “This one has grown taller,” “That one is thin,” or “This person is strong.” These external identifiers help us understand a person’s behavior, lifestyle, and appearance. Such distinctions also influence our interactions with individuals at various stages of life.

The verse “gunair gunavadbhirva aryanta ityaryah”—meaning “one who attains recognition through virtues is an Arya”—highlights that virtues define an individual as Arya. But what are these virtues? Virtues are right faith (samyak darshan), right knowledge (samyak gyaan), and right conduct (samyak charitra). They manifest as good values, thoughts, and behavior. The soul progresses and develops when these virtues flourish.

This spiritual development can only be fully realized in human form, particularly for those born in the Arya Khand (a region conducive to spiritual practices). However, this does not imply that humans born in the Mlechchha Khand cannot become monks or engage in spiritual pursuits. The limitation is that such pursuits cannot be initiated while living in Mlechchha Khand, where activities revolve around the six occupations (shatkarmas): weaponry (asi), writing (masi), agriculture (krishi), art and craft (shilpa), trade (vanijya), and general education (vidya). While these professions dominate life in Mlechchha Khand, they lack a connection to spiritual practices.

This passage underscores the distinction between the physical body and the soul. While the body experiences growth and decay, the soul remains unchanging in its essence. True progress for the soul is measured by the development of virtues like right faith, knowledge, and conduct. External attributes and professions may define a person’s identity in the material world, but spiritual evolution transcends these distinctions.

The text also emphasizes the importance of human life, particularly in environments conducive to spiritual growth, while acknowledging the challenges faced by individuals in less favorable conditions. The ultimate message is to focus on the soul’s development, moving beyond bodily attachments and worldly occupations.

Question: Why is religion not associated with Mlechchha Khandas? Do they follow a religion suitable for Mlechchha Khandas?

Answer: Acharya Maharaj explains, “Religion is not based on the six occupations (shatkarmas); it is a qualitative entity connected to the soul. It is accessible only in the Arya Khanda. Religion belongs to the soul, not the body or the region (kshetra). When someone from a Mlechchha Khand comes to Arya Khanda, accepts religion, and begins practicing it, they too get the opportunity for self-development and can progress spiritually. However, many who reside here (Arya Khanda) fail to focus on these virtues and waste their lives entirely on shatkarmas (occupations). They don’t reflect on internal virtues, and even then, Acharya Pujyapada Swami Ji categorizes them as Kshetra Aryas.

Acharya Pujyapada Swami Ji describes five types of Aryas:

1. Kshetra Arya: Born in Arya Khanda due to lineage.
2. Jatya Arya: Born into a high caste.
3. Charitra Arya: One who observes righteous conduct.
4. Darshana Arya: One with right faith and a deep understanding of the self. (Simply discussing self-realization doesn’t make someone Darshana Arya. They must truly perceive and have faith in the essence of the soul.)
5. Karma Arya: One who becomes Arya through righteous actions.

Acharya further remarks, “We have been born countless times in this Arya Khanda. Thus, we have been Kshetra Aryas countless times, but have rarely qualified as other types of Aryas. We are like birds sitting on a tree with sweet fruits but failing to taste them. Some birds only seek rotten meat for sustenance, ignoring the sweet fruits altogether. Similarly, worldly beings, ensnared by attachments and passions, fail to understand religion and its significance.”

He elaborates that due to this ignorance and attachment to material life, beings wander aimlessly for eternity. He says, “Think deeply about where you came from. Reflect! If you don’t even know where you came from, how will you understand where you’re headed?”

The cycle of birth and rebirth spans the four realms of existence:

1. Hell (Naraka): Souls may ascend to human birth after enduring punishment.
2. Animal (Tiryanch): Souls evolve through lower life forms.
3. Human (Manushya): The rare opportunity for self-realization arises here.
4. Heaven (Deva): Even celestial beings can reincarnate as humans to pursue spiritual growth.

The human realm is unique because it serves as a gateway for all four forms of existence, making it the most critical opportunity for spiritual progress.

---

The passage emphasizes the importance of the soul’s spiritual evolution over worldly attachments. Mlechchha Khandas are described as regions where materialism and occupations dominate, making spiritual practice rare. However, individuals who adopt religion and align their actions with virtuous conduct can still achieve self-development, regardless of their origin.

The Arya classification highlights that simply being born in Arya Khanda or into a high caste does not guarantee spiritual growth. True progress requires cultivating virtues like right faith, knowledge, and conduct. The text calls for introspection about life’s purpose and the significance of human birth as a unique chance for liberation from the endless cycle of birth and rebirth.

Reflection on the Influence of Region and Circumstance

Consider this! When a soul resides in hell (Naraka), it is inevitably subject to the influence of the region (kshetra). Even if someone has attained samyak darshan (right faith) and pursues spiritual practice, if they have previously bound themselves to a Naraka destiny due to past karmas, they must endure the suffering of that realm. In Naraka, souls experience constant mutual affliction:
“Parasparodīritāḥ duḥkhāḥ” (Tattvārtha Sūtra 3.4) – “In hell, souls suffer due to mutual infliction of pain.”

This suffering is a result of the environment and circumstances of the kshetra. For example, when a person dies, the atmosphere in their house becomes sorrowful, and family members feel compelled to cry. The sorrow arises due to the influence of time and situation, not personal choice. Similarly, the nature of Naraka influences even those who possess right faith (samyak darshan) or clairvoyant knowledge (avadhi jnana).

Despite having such advanced states of awareness, a soul in Naraka cannot maintain the thought: “I am a pure, enlightened, and untainted soul.” Even if the soul possesses kṣāyika samyak darshan (eternal right faith), it cannot engage in such contemplation in that realm. Why? It is due to the overpowering influence of the kshetra.

The Influence of Karma and the Environment in Naraka

In Naraka, conflict and violence—such as fighting, wounding, and killing—are constant. Souls born there immediately recall their past lives (jati smarana). They recognize others, such as their own mother’s soul, but due to the influence of Naraka, their perspective is distorted. For instance, a soul might think:
“This is not my mother. She once tried to harm me by applying kajal (kohl) to my eyes, intending to blind me!”

In reality, the mother’s intention was to care for her child’s eyes, but the twisted perception caused by ku-avadhi jnana (imperfect clairvoyance) leads to misunderstanding. Souls in Naraka misinterpret even benevolent actions as harmful.

Such beings endure endless ages (sāgaras) of life perceiving beneficial things as harmful and vice versa. They remain disconnected from self-realization, caught in a cycle of suffering and delusion. Although they possess avadhi jnana and endure immense pain, they struggle to develop the understanding that “this pain cannot truly affect the soul.”

A Call to Reflect

Worldly beings must deeply contemplate. If someone presents an opportunity to understand the path to liberation, one should strive to comprehend it more profoundly. Ignoring or delaying this understanding may lead to regret when the chance is lost. At that point, even with efforts, realization may not come, leaving only remorse.

This cycle of wandering from one life to another — like birds flitting between trees — will continue without self-awareness. Liberation from this endless cycle is possible only through self-realization.

Lack of Self-Realization and Attachment to Material Things

The absence of self-realization leads to being overpowered by delusion (moha), resulting in attachment to material objects. One constantly strives to acquire and hoard external things, despite knowing the essence articulated in the Barah Bhavana (Twelve Reflections) by Bhudhardas:

“You are born alone, and you die alone.
Never does anyone truly accompany you.”

Consider what is said when an elderly person passes away: “Our grandfather, our elder, has passed away.” But where has he gone? How could he go alone? He could neither see properly nor climb up on his own. He could barely hear, and walking was difficult for him. So, where did he go? From where did he leave? Can you show the path? If it is known, we might accompany him. Even now, if you know the way, tell us. Perhaps we’ll meet him on the path and assist him in moving forward.

But someone explains, “He has departed.” He has reached where he was destined to be in a single moment. You cannot go along with him. His journey follows the fruition of his karmic bonds (ayukarma). None of you can alter his path by even an inch or delay or hasten it by even a moment. Whatever distance he had to traverse, no matter how vast — even seven raju (immeasurable cosmic units) — it is covered in an instant.

Thus, worldly beings, bound by their physical forms, repeatedly experience the cycle of birth and death in solitude. As it is aptly said:

आप अकेला अवतरै, मेरै अकेला होय। यूँ कबहूँ इस जीव को, साथी सगा न कोय ॥४॥

“You are born alone, and you die alone.

Even at the time of birth, you were alone, and at the time of death, you will be alone.”

Yet, in between these two inevitable states, if one finds oneself alone for a while, they feel unsettled and anxious. Why this fear? Why the thought: “There is no one to care for me”? Acharyas explain this truth in many ways, but those deeply attached or deluded fail to grasp it, and thus they miss the opportunity for liberation.

The Acharyas remind us that countless times in the cycle of births and deaths, we’ve been surrounded by attachments, yet we still seek more connections. Why this persistent longing? Those who are overwhelmed by attachment (raga) and delusion (moha) cannot comprehend these teachings.

On the other hand, those who develop detachment (vairagya) grasp the Acharyas’ message in a single moment. Such individuals understand the transient nature of worldly bonds and work towards their ultimate liberation.

A Tale of Pride and Its Consequences

Listen, let me narrate an enlightening story. A Chakravarti (universal monarch) has 96,000 queens, of whom 32,000 come from the Mlechchha region. In their homeland, they followed no religious practices. However, upon joining the lineage of the Chakravarti, they all become deeply devoted to religion. This is because the Chakravarti‘s family has a strict rule:

“No one in their lineage can be irreligious.”

In the Chakravarti‘s family, there are no individuals who are mute, deaf, or disabled, and none face premature death. It is even said that no one in the Chakravarti lineage dies untimely.

Yet, despite such a virtuous and blessed family, one of the principal queens—who is childless but exceptionally beautiful—succumbs to the great pride of her beauty. This vanity becomes her downfall, leading her to be reborn in the sixth hell (Naraka).

I narrate this incident to remind you of the profound truth expressed in the phrase “Digdeshebhyah Khagah Aetya” — living beings come from various places, reside with different companions, and ultimately depart to unknown realms. How could such a virtuous and blessed Chakravarti lineage, surrounded by purity and religious discipline, see one of its queens fall so low? How could someone who lived a life of privilege and devotion alongside a virtuous monarch succumb to Krishna Leshya (a state of extreme negativity) at the end of her life and descend to the sixth hell?

This story deserves to be read and reflected upon repeatedly.

Imagine the Chakravarti—destined for liberation (moksha)—who is revered by 96,000 queens and 32,000 crowned kings. He commands vast resources: 18 crore horses, 84 lakh elephants, 18 crore chariots, nine treasures (nidhis), fourteen jewels (ratnas). His father is a Tirthankara (spiritual teacher), his younger brother is Kamadeva (a celestial deity), and his own life is immersed in righteousness. What kind of karmic accounts must exist for such a virtuous queen of his to face such a dire fate?

In the Chakravarti‘s lineage, pure vegetarian food is the norm. Only fresh ghee and milk are consumed. Food is never stale—what is prepared in the morning is not consumed in the evening, and evening meals do not remain for the morning. Despite living in such purity and righteousness, what kind of sin could lead to the bondage of a sixth-hell lifespan?

Whenever I read this tale, I ponder the subtle play of thoughts and emotions. The queen’s pride in her beauty blinds her. She clings to the notion that her beauty must never fade. To preserve her appearance, she refuses to bear children, remaining childless to retain the Chakravarti‘s admiration for her beauty. Her vanity drives her to try to surpass the other queens and prove herself superior in looks.

She fails to understand that while her current life is graced with beauty, her future is doomed to darkness and ugliness. Women cannot ascend beyond the sixth hell, meaning she reached the lowest possible state for her gender. Contrast this with the 32,000 queens from the Mlechchha region who embrace religious practices, some even becoming Aryikas (renunciant nuns), and attain higher realms of existence.

Even those queens who do not renounce the world remain devout, observing rituals like fasting on Ashtami (eighth day), Chaturdashi (fourteenth day), and Ashtahnika Parva (eight-day festival). Clad in pure garments, they immerse themselves in worship, contemplation, and meditation.

This story highlights the profound impact of one’s inner thoughts and attachments. While external circumstances and associations may be ideal, the ultimate outcome depends on the individual’s mindset and humility—or lack thereof.

Reflections on the Inner and Outer Worlds

Ponder this deeply: the emotions within and the external appearances are distinct. What lies inside may be entirely different from what is visible outside. Just as one discards old clothes and adorns new ones, so does a soul transition from one existence to another, shedding the previous body like an old garment and taking on a new body like fresh attire.

However, adopting a form lower than a human’s—such as a hellish being—is a matter of shame. On the other hand, ascending from a lower existence, like that of a hellish being, to a human form is a cause for pride, as it signifies progress. Similarly, transitioning from the Nigoda (a state of infinite microscopic lives with minimal consciousness) to a human form represents growth, while falling from a human form to the Nigoda marks a significant downfall.

Acharya Kundkund Swamiji, in Bhavapahud, emphasizes that even a monk, if attached to material possessions equivalent to a mustard seed or husk, becomes fit for the Nigoda. He also warns that a celestial being who neglects the teachings of the Guru or scriptures faces a life full of intense passions (kashay), leading to suffering and regression.

Acharya Nemichandra Siddhantachakravarti Swamiji, in Gommatsar Jeevkand, states:
“A soul laden with inner impurities remains trapped in the Nigoda and does not escape its confines.”

Such Nigodia souls are overwhelmed with intense passions, preventing them from escaping their state. They are enveloped in ignorance and devoid of true knowledge, experiencing a degraded existence. Even as one-sensed beings, if they lack the aparyapti (completion of essential capabilities), they fail to fulfill even the minimal requirements for survival, such as proper respiration, and perish.

This highlights the stark contrast between falling into the Nigoda from a human form, representing the ultimate decline, and rising from the Nigoda to a human form, symbolizing remarkable progress. Such transformations are reflections of one’s inner disposition, manifesting outwardly in the cycle of life.

Having attained the rare privilege of human existence, one should not indulge in pride or arrogance. Acharya Samantabhadra Swamiji, in Ratnakarandak Shravakachara, elaborates on the eight forms of arrogance, including pride in beauty (rupa-mad). Some take pride in their lineage, knowledge, caste, devotion, or ascetic practices. But what is the worth of knowledge if it only serves as a tool for liberation, illuminating the path to freedom from karma?

To take pride in such temporary attributes tarnishes the virtue of Samyag Darshan (right faith) and plunges life into darkness. True wisdom lies in recognizing the transient nature of external attributes and cultivating humility, using this human life to progress toward liberation.

Reflection on the Impact of Pride on Samyak Darshan

In Chhahdhala, it is stated:

“Mad dharai to yahi dosh vasu, samkit ko mal thane.” (3/14)

This means that harboring pride (mad) defiles Samyak Darshan (right perception). To interpret this as Samyak Darshan becoming soft or weak is incorrect. Even Samyak Darshan, firm and unyielding like a diamond, can be fractured and tarnished by pride. It can be completely destroyed. Hence, pride in any form should be avoided.

Just as you diligently protect your clothes, utensils, and ornaments from dust, ensuring they remain new and clean, and wash or polish them meticulously to maintain their luster, similarly, Samyak Darshan must be safeguarded against defilement by kashayas (passions) and madas (prides).

The Danger of Perceptual Attachment
Attachment to one’s current state (paryay buddhi) is exceedingly perilous and must also be avoided. Such attachment blinds the soul to its potential for liberation and entraps it in the illusion of permanence in its transient state.

Purifying Right Perception
The purity of Samyak Darshan should be maintained through the practice of Darshan Vishuddhi Bhavana (the contemplation of the purity of perception). This practice helps cleanse the perception of impurities and ensures the soul remains focused on its ultimate goal of liberation.

Avoiding pride and cultivating humility is essential for preserving the integrity of Samyak Darshan.

Isthopadesh Gatha 9 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayarth (Literal Meaning)

• (Nage Nage): On various trees,
• (Digdese-bhyah): from different directions and regions,
• (Aetya): arriving,
• (Khagaah): birds, at dusk,
• (Samvasanti): settle down to rest.
• In the morning (Prage Prage), driven by their own purposes (Svasvakaryavashat), they fly (Yanti) to different regions and directions (Deshe Dikshu).

Bhavarth (Interpretative Meaning)
At dusk, birds from various regions and directions gather on a tree to rest for the night. By morning, compelled by their individual tasks, they fly off in various directions and regions, not necessarily returning to where they came from. They move freely according to their will, with no fixed rule binding them to a specific direction or destination.

Acharya Dev uses this analogy to explain the nature of living beings and their impermanence. Just as birds temporarily gather on a tree but depart to their respective tasks as dictated by their nature, so too do sons, friends, enemies, and other beings gather on the “tree” of family or life due to karmic ties. They remain together only for the duration of their lifespan and disperse to different existences in accordance with their accumulated karma once their time ends.

Key Message
The apparent attachment to relationships like sons and grandsons is misguided. If they truly belonged to you, they wouldn’t leave you or undergo transformations (like death) without your will or permission. Hence, dear soul, relinquish the sense of ownership over these relationships and strive to understand the true nature of reality as it is.

Utthanika (Prelude to the Next Verse)
In the subsequent verses, the Acharya addresses the emotions arising toward enemies, such as considering them harmful or adversarial. These emotions are identified as rooted in ignorance. Through examples and teachings, he encourages the seeker to eliminate such thoughts and rise above attachments and aversions. Gatha 10

Swadhyay Ishtopadesh Gatha 8 & 9

Swadhyay Ishtopadesh Gatha 9 & 10

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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 | गाथा 8 | गाथा 9 | गाथा 10 | गाथा 11 | गाथा 12 | गाथा 13 | गाथा 14 | गाथा 15 | गाथा 16 | गाथा 17 | गाथा 18 | गाथा 19 | गाथा 20

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

Introduction (Utthanika):
In the following verse, the Acharya explains that the body, home, spouse, and other such entities are entirely distinct and separate from the self. Despite this, the deluded being continues to regard them as their own.

इष्टोपदेश गाथा 8

वपुर्गृहं धनं दारा:, पुत्रा मित्राणि शत्रव: सर्वथान्यस्वभावानि, मूढ: स्वानि प्रपद्यते ॥8॥

Vapur-griham dhanam daaraah, putraa mitraani shatravah;
Sarvathaanya-svabhaavaani, moodhah svaani prapadyate. (Verse 8)

Poetic Translation (Padyanuvad )

Dhan-tan ketan vatan upavan, maat-pitaa sut-sutaa are!
Parijan purjan sahchar anuchar, agrechar ripu tatha rahe.
Sun-sun sab ye aatam se ati bhinn-svabhaavi gyaat rahe,
Moodh inhen nit niji maante bhav mein bhatke bhraant rahe. (Chaupai 8)

All the objects, the body, the house, the wealth, the wife, the son, the friend, the enemy and the like, are quite different in their nature from the soul; the foolish man, however, looks upon them as his own.

Note – The wise always perceive themselves as different from the ob- jects of the world whose relations are transient and temporary and perish after a time. The Self, however, is unperishing and eternal, and will pass away, on death, into some other form of life, leaving his newly-formed relations of a transient phase of life, in the course of his eternal wandering career, mourning his loss Some times the relations depart plunging us in mourning. Hence, the acharya points out that the relations and, like them, the other objects which either leave us or are themselves left behind, on death, are all different from the Self in their nature, for otherwise they will always accompany the soul and cause it pleasure at all times and under all conditions.

Deliberation (vivechana)

The Acharya begins his discourse with the body and subsequently discusses other external possessions. What is the body? The body is just a body—this is the correct understanding. However, perceiving the body as “mine” is the result of delusion, a residue of past attachments. This attachment gives rise to the belief that the body belongs to oneself, and as long as this attachment persists, progeny and further entanglements with the body continue. Conversely, one who develops detachment toward the body becomes free from its cycle of attachments and dependencies.

The Acharya draws parallels between household life and various forms of bondage. Relatives are likened to jailers, as they impose constraints on freedom, much like a police force. For instance, if someone wishes to go somewhere, they must first inform others about their destination. A son might insist on accompanying his father, or a wife might declare that her husband cannot go anywhere without her. Such familial interactions, while seemingly ordinary, create a sense of confinement. The home, instead of being a sanctuary, becomes a prison (carceral space), a structure meticulously built with sweat and labor, only to serve as a cage.

The Acharya compares a wife to shackles. While “handcuffs” may allow mobility, “leg irons” restrict movement entirely. This metaphor extends to marital life, where a husband, upon marrying, metaphorically places shackles on his feet. The term vivaha bandhan (marriage bond) aptly signifies this restriction. It is not a mere ceremonial union but a binding constraint. Unlike handcuffs, leg irons prevent escape, symbolizing how attachments like marriage deeply entrench individuals in worldly concerns.

The analogy continues with a poignant observation of a buffalo being restrained with a rope tied to its horn and leg. Though the buffalo could still move slightly, its freedom to roam was entirely curtailed. Similarly, worldly beings, bound by their attachments and desires, live within self-created prisons. Whether these prisons are modest huts or grand mansions, the essence remains the same: confinement. Those in smaller homes might be considered minor offenders, while those in palatial mansions could be seen as committing greater offenses, as their attachments are proportionally larger.

The Acharya further elaborates that all beings are restrained in some form or another: elephants with ankush (goads), camels with bridles, horses with reins, and bicycles with brakes. Humans, too, have their form of restraint—discipline (samyam). Discipline is the only bond that safeguards humanity; all other bonds lead to delusion and further entanglement. The absence of restraint results in chaos, making discipline a necessity for human security and spiritual progress. Without it, the individual is plunged deeper into the abyss of delusion. Therefore, if one seeks to protect their soul, it is only through discipline and self-control, not through indulgence or lack of restraint.

Houses, friends, enemies, sons, wives, wealth, and riches—all these entities are distinct from the nature of the soul. Everyone should have this realization. However, a deluded or ignorant person regards all these things as his own. If one adopts the belief that the body is not “mine” and relinquishes attachment to it, dedicating themselves to spiritual practice, they can free themselves from the body. But what would be the condition of those who see what is separate as inseparable? Regarding such delusion, Pandit Daulatram Ji says in Chhahadhala:

“Pudgal nabh, dharma adharma kaal, inate nyaari hai jeev chaal.
Taako na jaan vipreet maan, kari karai deh mein nij pehchaan.” (Chhahadhala 2/3)

The soul’s nature is distinct from all other substances such as matter (pudgal), space (nabh), motion (dharma), rest (adharma), and time (kaal). Yet, a deluded being does not understand their properties and erroneously considers them as their own. Pandit Daulatram Ji reiterates:

“Taako na jaan vipreet maan, kari karai deh mein nij pehchaan.”

The most dangerous misconception is identifying oneself with the body. Statements like “I am eating,” “I am drinking,” “I am sitting,” “I am going,” “I am speaking,” and “I am saying” are all the expressions of those who consider the soul and the body as one. From morning to evening, people remain occupied with activities related to the body. This becomes the day’s entire focus.

The truly enlightened one is someone who strives to see the soul as separate from the body and consistently engages in the effort to realize, “I am not this body.” Whatever happens to the body—whether growth or decay—it is not “mine.” Slowly, by contemplating this truth, detachment arises, and self-realization strengthens. Otherwise, such realization will not occur.

To act entirely according to the body’s needs while desiring liberation-related conveniences is contradictory. If someone asks whether there is a “shortcut” or “long route” to liberation, the answer is that there is neither. Liberation is only a “right cut”—the correct path. Follow the right path; otherwise, you will circle back repeatedly. The right path means realizing that “I am distinct from the body; my existence is independent.” With every action, attempt to experience this separation. This is the true method for progressing on the path to liberation.

The Body as a Rented House
After discussing the body, the subject of a house arises. Many of you speak about your own houses. When you see those who lack a home, what do you say? “Look at them! How do they even live? They don’t even have a roof over their heads, and there’s no one to inquire about them. How fortunate we are!” But think about it—deeply reflect. Those who lack a home are called “homeless” by society. However, if we look from a broader perspective, no one truly owns a home. Everyone is homeless or, at best, living in a rented house.

This body itself is also a rented house. Who here lives a truly independent life? Only the liberated souls (Siddhas) live independently, in their own eternal abode. They are beyond the body. For them, the soul is their true home. This physical body, which we call a home, is actually a prison. You often express detachment by saying:

Ghar kaaragrah vanita bedi, parijan jan rakhwale. ( वैराग्य भावना 14)

“The home is a prison, the wife a shackle, and relatives are the jailers.” ( varagiya bhawna 14)

Thus, Acharya Pujyapada Swami Ji says:
“Mūḍhaḥ svāni prapadyate”
(The deluded one clings to worldly possessions).

Detachment-seeking saints call such people deluded, ignorant, or foolish. They lack true understanding. What is life? What is the soul? What is the body? They lack proper knowledge of these. On the other hand, those considered enlightened by the saints avoid attachment to these external entities. They never say “mine” or “yours” because the wise never associate ownership with external substances.

From morning till evening, most people associate themselves with external objects and feel emotions of doership, enjoyership, and ownership. The more you relinquish these attachments, the closer you move toward the path of liberation. Conversely, the more you cling to them, the farther you drift from the path. Reflect on this: all external entities like the body, house, spouse, children, parents, etc., are distinct from the soul. Their relationship with the soul is only incidental. The soul itself is entirely separate.

All these external objects are just visible phenomena, while the essence of the soul lies within—it is the inner vision. Therefore, the soul cannot be seen with the eyes, tasted with the tongue, smelled with the nose, or heard with the ears. It resides within. However, due to attachment, external objects appear to be like the self. The foundation of worldly existence is built upon this very misconception.

The Strength of Attachment
Every action has a cause. The worldly structure, which has stood firm for ages, has not wavered even slightly. In every birth, efforts are made to preserve it. Sensual pleasures and passions act as the cement that strengthens it. Even if divine figures like Brahma or Lord Mahavira were to intervene, they could not dismantle it. This shows that the strength of attachment within you is even greater than the power of Lord Mahavira, for his might cannot make it crumble.

Why is this so? From where does this immense strength come? Acharyas explain that all this happens due to attachment and ignorance. Only by overcoming these can one move toward liberation

Istopadesh Gatha 8 – Dvaadashavarshiya Shraman Sanskriti Swadhyaya Paathyakram (Twelve-Year Shramana Samskriti Self-Study Curriculum)

Anvayarth (Syntactic Meaning):
(Vapuh) body, (Gruham) house, (Dhanam) wealth, (Darah) wife, (Putrah) sons, (Mitran) friends, and (Shatravah) enemies are all (Sarvatha) entirely (Anyasvabhavani) of different nature. However, a (Moodhah) deluded being (Swaani Prapadyate) perceives them as his own.

Bhavarth (Interpretative Meaning):
The body, house, wealth, wife, sons, friends, and enemies—all conscious and unconscious entities that are visible—are entirely different in nature (in terms of substance, space, time, and state). However, a deluded being (one lacking discernment between the self and the non-self, who is externally focused) considers these entities as his own. He perceives himself as happy when united with them and as sorrowful when separated from them. He regards some as enemies and harbors hatred and fear towards them. It is due to this delusion that feelings of attachment, aversion, fear, sorrow, and various other distortions arise in the worldly soul.

Uthaanika (Introduction):
The body, family, and other entities that are seen by deluded beings as beneficial and helpful—what is their true nature?

This verse emphasizes the distinction between the self and external entities, teaching that attachment and identification with external objects arise from delusion and lead to suffering. It inspires one to develop the discernment necessary for liberation.

Swadhyay Ishtopadesh Gatha 7 & 8

Swadhyay Ishtopadesh Gatha 8 & 9

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 | गाथा 8 | गाथा 9 | गाथा 10 | गाथा 11 | गाथा 12 | गाथा 13 | गाथा 14 | गाथा 15 | गाथा 16 | गाथा 17 | गाथा 18 | गाथा 19 | गाथा 20

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