Ishtopadesh Gatha 19

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

Utthanika (Prelude):

Yajjīvasyopakārāya, taddehasyāpakārakam
Yaddehasyopakārāya, tajjīvasyāpakārakam ॥19

Poetic Translation (Padyanuvad )

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

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

Deliberation (vivechana)

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

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

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

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

The Role of Ignorance and Attachment

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

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

Path to Liberation

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

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

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

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

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

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Ratnatraya and Its Essence

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

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The Strength of the Soul

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

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

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The Body and the Soul

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

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

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

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

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The State of the Unworthy in Kubhogbhumi

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

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

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

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The Body as a Tool for Enlightenment

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

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

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

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Importance of the Human Body

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

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

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

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A Perspective on Time and Rewards

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Acharya Kundkundswami on the Role of the Body and Spiritual Practice

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

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

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

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

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

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

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

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

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

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

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

Isthopadesh Gatha 19 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayarth (Literal Meaning):

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

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

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

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

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

Swadhyay Ishtopadesh Gatha 17 to 19

Swadhyay Ishtopadesh Gatha 19 & 20

Swadhyay Ishtopadesh Youtube Playlist

इष्टोपदेश Ishtopadesh

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

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