Ishtopadesh Gatha 1

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

Ut’thānikā : At the beginning of the Grantha, in the form of an auspicious invocation (Maṅgalācaraṇa), Acharya Pujyapada Swami first offers his salutations to the Paramatma (Supreme Soul). It is believed that one venerates the Paramatma endowed with the qualities they aspire to attain. Similarly, Acharya Pujyapada Swami, yearning for those divine qualities, commences the text by reverently bowing to the Paramatma.

यस्य स्वयं स्वभावाप्तिरभावे कृत्स्नकर्मणः। तस्मै सञ्ज्ञानरूपाय नमोऽस्तु परमात्मने ॥१॥

yasya svayaṃ svabhāvāptirabhāve kṛtsnakarmaṇaḥ |
tasmai sañjñānarūpāya namo’stu paramātmane || 1 ||

He who has attained the purity of his nature by the destruction of all his karmas by his own effort to such an Omniscient Paramatman salutation is offered.

Note – Omniscience is the attribute of the Pure and Perfect soul, and is the most essential of qualities, which are all implied in it. In Jainism saluta- tion is offered to Divinity not because the devotee expects any boons from the object of his veneration and worship, not because salutation is pleasing to Him who is the embodiment of all divine attributes, not even because such salutation is itself, in any sense, the aim and object of worship, but because, the Paramatma is the Ideal of Perfection for the devotee, who want to realize it in. His own self, and because the adoration of Him who represents the Perfection of Divinity in His own pure being is the only means of attaining to it. at least in the earlier stages of the path.

Deliberation (vivechana)

Acharya Kundakunda Swami composed 84 Pahuda treatises, focusing primarily on spiritual themes. Following the spiritual literature tradition established by Acharya Kundakunda, Acharya Pujyapada Swami documented the essence of spirituality in the verses of the Iṣṭopadeśa. While Acharya Kundakunda emphasized direct spirituality in works such as Samayasāra, Acharya Pujyapada Swami emphasized the principles of spirituality in his composition. Questions like:

• What is the knowledge of distinction (bhedavijñāna)?
• How can one learn the distinction between self and non-self?
• How can spirituality be recognized alongside this knowledge?

are addressed in their literary works.

In this brief text, Iṣṭopadeśa, spirituality is described in 51 verses. From ancient times, it has been a tradition among early Ācāryas to begin any composition or study session with an auspicious invocation (Maṅgalācaraṇa). This tradition continues to be an essential duty for contemporary teachers, writers, and readers alike. Following this tradition, Acharya Pujyapada Swami begins the text by saluting the Paramātmā.

How did he pay homage to the Paramātmā?

He saluted the Paramātmā, who, in the absence of all karmas, has attained their innate nature on their own and embodies the form of perfect knowledge (Samyagjñāna).

Explanation of the First Verse:

In the first phrase of the verse, “yasya svayaṃ svabhāvāptiḥ,” the term “svayaṃ” (on their own) is noteworthy. It refers to the attainment of the Paramātmā state through one’s efforts, achieved by walking the path of self-discipline. This attainment is not through external means but by uncovering the Paramātmā within oneself through self-effort.

The Question of Spiritual Aspiration:

Students often wonder how the soul attains its natural state, which is expressed in qualities like right faith (Samyaktva) and omniscience (Kevalajñāna). They also ask how one can prove this self-attainment without external examples, as understanding is difficult without analogies.

Types of Souls:

The soul can be categorized into three types:

1. Bahirātmā (Externalized Soul):
   From time immemorial, the soul has been influenced by karmas, leading to a sense of unity with the body. This attachment results in a worldly existence where material needs dominate, causing the soul to chase material wealth and worldly pleasures, leading to endless cycles of birth and rebirth in various forms of existence (Chaturgati).
2. Antarātmā (Inner Soul):
   With the guidance of a guru and the awakening of discriminative knowledge (Bhedajñāna), the soul begins to discern the true nature of the body and the self. As a result, it transitions from being Bahirātmā to Antarātmā. This stage is characterized by a deep faith in the inner essence of the soul. Now, the pursuit shifts from material wealth to spiritual wealth.
3. Paramātmā (Supreme Soul):
   By striving to understand and achieve the essence of the soul’s magnificence, the aspirant progresses towards becoming the Paramātmā. Constant meditation on the Paramātmā becomes a central practice.

The term Paramātmā is derived from “Param” (supreme or excellent) and “Ātmā” (consciousness). It refers to a state of pure, innate knowledge, free from the effects of karmas, characterized by absolute purity and natural omniscience. Such a state defines the Paramātmā.

Among the three states of the soul, Bahirātmā (externalized soul) is to be rejected, Antarātmā (inner soul) represents the means to achieve the goal, and Paramātmā (supreme soul) is the ideal to be attained. The same is expressed in the Chhah dhāla‘s third section:

“Bahirātmatā hey jāni taji, antara āttam hujai,
Paramātam ko dhyāy nirantar, jo nit ānand pūjai.” (6)

(Knowing the externalized soul is to be discarded, one should adopt the inner soul. Constantly meditating on the supreme soul, one experiences eternal bliss.)

Acharya Pujyapada Swami, in the Iṣṭopadeśa, bows to the ideal, supreme Paramātmā, who is perfect, excellent, and endowed with supreme knowledge (Kevalajñāna).

The Nature of the Soul

All beings, from one-sensed organisms to those in all states of existence, inherently possess the nature of knowledge. The Dravyasaṅgraha states:
“Savve suddhā hu suddhaṇayā”
(From the perspective of pure reality, all beings are pure.)

Thus, all souls are inherently knowledge-oriented. However, in worldly existence, the knowledge of souls is veiled by the effects of Jñānāvaraṇa karma (knowledge-obscuring karma) and tainted by Mohanīya karma (deluding karma). Yet, through determined effort akin to that of the liberated ones, we too can manifest the pure Paramātmā state of Kevalajñāna and experience supreme bliss.

Current Limitations and Faith in Attainment

In our current state, we may follow a conditioned system while having faith in the natural one, even if its direct experience remains unattainable. For example, a poor person can aspire to become wealthy and believe in their potential for prosperity, yet they cannot directly experience the state of wealth while in poverty. One cannot feel like a millionaire without any resources. Similarly, we may not experience the Paramātmā state now, but we can firmly believe that by transforming our knowledge into supreme knowledge (Kevalajñāna), we can achieve the Paramātmā state.

In this context, the auspicious invocation pays homage to the Paramātmā, representing the embodiment of supreme knowledge. It expresses the aspiration that our knowledge, too, may become the perfect and pure Kevalajñāna of the Paramātmā.

The Importance of Invocation (Maṅgalācaraṇa)

Remembering the Iṣṭa Devata (chosen deity) before beginning any task is considered a fundamental practice of a disciple. This remembrance removes impurities and sins from life while fostering virtue and purity. It also ensures the joyful and successful completion of any endeavor. Keeping these objectives in mind, the auspicious invocation was composed.

The Theme of the First Verse

The first verse of Iṣṭopadeśa focuses on attaining one’s innate nature (Svabhāva). To make this concept more accessible to disciples, Acharya elaborates on it further, providing examples and explanations to clarify the subject.

Swadhyay Ishtopadesh Gatha 1 & 2

इष्टोपदेश Ishtopadesh

गाथा 2 ( Gatha 2 ) | गाथा 3 | गाथा 4 | गाथा 5 | गाथा 6 | गाथा 7 | गाथा 8 | गाथा 9

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