Ishtopadesh Gatha 17

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

Utthanika (Prelude):

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

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

If one asks why, the Acharya explains further.

इष्टोपदेश गाथा 17

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

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

Poetic Translation (Padyanuvad )

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

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

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

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

Deliberation (vivechana)

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

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

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

The Ideal of Renunciation

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

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

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

The Detriments of Indulgence

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

Isthopadesh Gatha 17 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayartha (Literal Meaning)

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

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

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

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

Swadhyay Ishtopadesh Gatha 13 to 17

Swadhyay Ishtopadesh Gatha 17 to 19

Ishtopadesh Swadhyay Youtube Playlist

इष्टोपदेश Ishtopadesh

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

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