Ishtopadesh Gatha 2

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

Ut’thānikā : 

Upon hearing the phrase “Svayam svabhāvāptiḥ” (attainment of one’s own nature), a disciple becomes curious and wonders how one can achieve their true nature on their own. No apparent analogy seems to validate this concept, and without an analogy, how can such a statement be deemed correct?

To address the disciple’s curiosity and resolve their doubts, an appropriate analogy is presented.

इष्टोपदेश गाथा 2

योम्योपादानयोगेन दृषदः स्वर्णता मता । द्रव्यादिस्वादिसंपत्तावात्मनो ऽप्यात्मता मता ॥२॥

Yo’myopādānayogena dṛṣadaḥ svarṇatā matā,
Dravyādisvādisampattāvātmano’pyātmatā matā.
॥2॥

As gold in the ore is held to become pure gold on the intervention of the real causes of purification, in the same manner on the attainment to self- nature the impure (unemancipated) soul is also regarded as pure spirit.

Note – The impure ego is like gold in the state of ore; both of them possess the potentiality of attaining to purity the perfection, when rid of the adhering impurities, Smelting is the process employed to obtain pure gold from the ore, which means the removal of the non-gold that is found to be mixed up with it. A lump of ore, thus, represnts pure gold plus so much dorss added to it. In the same way the emancipated soul is pure Spirit plus so much filth or dirt (matter) adhering to it. Hence when the filth is re- moved by a process akin to that of smelting in the case of gold, the foreign material is separated off and self-nature attained, on the emergence of the purity of sva-dravya (own substance), consequent on the elimination of constituents of the not-self. The term sva-dravya (own substance) here in- cludes the other three conceptions that are homogeneous with it, namely sva-kala (own-time, signifying the external states that are changing intime). sva-kshetra (own space, or self-sized i.e., as existing in its own expanse). and sua-bhava (own-feelings or own nature, ie., internal states). These may be termed the ‘sua’ quartette tecnically. The soul that is rid of the not-self exists in its own nature with respect to the sua quartette, while the transmi- grating ego is overwhelmed with the conditions and limitations imposed by the companionship of the not-self. This may be explained in a tabulated form, as follows:-

Pure Spirti	Conditions of existence	Impure ego
Exists in His own substance	Dravya	Exists mixed with impurities of the nature of the not-self.
Is Divine all over Abides in a form that is His own forever more.	Kshetra Kala	Is involved in impuitiesall over. Possesses a form that is liable to periodio changes on account of the liability to birth and death.
Always enjoys the bliss and blessedness, appertaining to pure Spirit	Bhava	Is devoid of self-feeling. and passes a joyless, cheerless existence, generally.

Deliberation (vivechana)

In the first verse of the Maṅgalācaraṇa (auspicious invocation), you learned yesterday that Ācārya Pūjyapāda Swami first saluted the Paramātmā (Supreme Soul). What kind of Paramātmā is this? It is the embodiment of Samyagjñāna (right knowledge) and Kevalajñāna (absolute knowledge). How was this state of Paramātmā attained? It was achieved through the entirety of the Ratnatraya (three jewels—right faith, knowledge, and conduct). By whom was it achieved? It was achieved by the self, through one’s own Ratnatraya. What did the Ratnatraya accomplish? It led to the eradication of all karmas, and with the absence of all material and psychical karmas, the state of independent Paramātmā was attained.

How can one attain the state of Paramātmā within oneself? To explain this, the second verse provides an analogy. When capable material cause (upādāna-kāraṇa) is present along with the aid of appropriate instrumental cause (nimitta-kāraṇa), the desired outcome is achieved. For example, only when a suitable material, such as an ore containing gold (svarṇa-pāṣāṇa), is found, can gold be extracted. Ordinary stones, which lack the potential to transform into gold, cannot yield it. Similarly, when the appropriate combination of substance, location, time, and disposition align, the embodied soul immersed in worldly existence (bhavya jīva) attains the state of Paramātmā through inner spiritual effort and unshakable meditation (nirvikalpa samādhi), also referred to as śukladhyāna in scriptural terminology.

Ācārya Kundakunda Swami, in his great scripture Samayasāra, also elaborates on this concept. In verses 136–139, he states:

“Jñānamayā bhāvāo jñānamo ceva jāyade bhāvo;
Jamha tamha ñāṇissa savve bhāvā du ñāṇamayā.” (136)

“Ajñānamayā bhāvā ajñānamo ceva jāyade bhāvo;
Tamha savve bhāvā ajñānamayā ajñāṇissa.” (137)

The meaning is that all emotions of a knowledgeable being are imbued with knowledge, as knowledge-based emotions give rise only to knowledge-based emotions. Similarly, ignorance-based emotions give rise to ignorance-based emotions. Thus, all emotions of an ignorant being are rooted in ignorance.

“Kaṇamayā bhāvādo jāyaṃte kuṇḍalādayo bhāvā;
Ayamayā bhāvādo jaha jāyaṃte tu kaḍayādī.” (138)

For instance, ornaments like earrings are made from a gold ingot, while bracelets are made from iron. Just as sowing barley cannot produce rice, and sowing babul cannot produce mangoes, so too, a different cause cannot yield an unrelated effect. However, it is definite that suitable material cause (upādāna-kāraṇa) is essential for the desired outcome.

Similarly, the spiritual transformation of the soul (chaitanya-bhāva) cannot arise from material dispositions (paudgalika-bhāva), nor can material outcomes arise from conscious efforts. Conscious transformations are born of the conscious essence, and material transformations are the result of material essence. For example, clay makes clay pots, gold makes gold ornaments, and iron produces iron tools. This signifies that appropriate material causes give rise to appropriate outcomes. Similarly, only a spiritually capable worldly soul (bhavya jīva) can manifest the essence of Paramātmā. A spiritually incapable soul (abhavya jīva) is akin to a defective seed that cannot germinate.

This explanation emphasizes the importance of a capable material cause. Ācārya Pūjyapāda Swami also discussed the role of auxiliary causes (nimitta) in this verse. The phrases “dravya-ādi-svādi-sampattiḥ ātmanaḥ api ātmata mātā” clarify that both material and instrumental causes are required for an outcome. Neither material cause alone nor instrumental cause alone can suffice, but their combination leads to the manifestation of the desired result.

Acharya Samantabhadra Swami, in the Brihat Svayambhu Stotra, praises Lord Suparshvanatha with the verse:

“Alaṅghyaśakti-bhavtavyateyaṁ hetuddvayāviṣkṛtakāryaliṅgā.” (7/33)

This implies that for any task to be accomplished, both intrinsic (upadana, or material cause) and extrinsic (nimitta, or instrumental cause) factors are essential. The inevitable emergence of an effect arises through the synergy of these two causes, and this inevitability cannot be refuted.

Similarly, while extolling Lord Vasupujya Swami, Acharya Samantabhadra elucidates this principle further:

“Bāhyetaropādhisamagrateyaṁ, kāryeṣu te dravyagataḥ svabhāvaḥ.” (12/60)

The verse means: “O Lord, according to Your philosophy, in the context of tasks like creating a pot or cloth, the interplay of external and internal causes constitutes the inherent nature of the substance. There is no other method for achieving the desired effect.”

For instance, raw gold ore extracted from a mine transforms into pure gold only when suitable material and instrumental causes combine. The gold ore itself serves as the upadana karana (material cause), while goldsmiths, fire, and other aids act as nimitta karanas (instrumental causes). Without the assistance of a goldsmith, the refinement of gold ore into pure gold is impossible.

In the same way, a worldly soul (bhavya atma) can attain the state of absolute perfection (paramatma) only when specific conditions are met, such as:

• Material cause: The soul itself.
• Instrumental causes:
  • An auspicious human birth in a noble lineage,
  • A conducive region (e.g., karmabhumi),
  • Favorable time (e.g., a period conducive to spiritual liberation like the 4th era in Jain cosmology),
  • Appropriate mental states (e.g., pure conduct, meditative focus, and steadfastness in self-discipline).

Additional aids, such as deshana-labhdhi (guidance from a Guru), are vital collaborative factors. Together, these lead the bhavya atma to liberation (moksha).

Acharya Pujyapada Swami also mentions these principles in the first karika:

• “Swayam swabhavapattih” (Attainment of one’s own inherent nature), indicating the material cause (upadana).
• “Abhave kritsna-karmanah” (Cessation of all karmic bonds), highlighting the instrumental cause (nimitta).

A question arises: How does one achieve the cessation of all karma? The answer is through samvara (stoppage of new karmas) and nirjara (shedding of accumulated karmas). Acharya Umāswāmī explains this in the Tattvartha Sutra:

• “Tapasa nirjara cha” (9/3): Through austerities, karmas are shed.
• “Sa guptidharmanuprekshaparishahajayacharitraiḥ” (9/2): These are achieved through restraint, virtues, contemplation, overcoming hardships, and proper conduct.

The relationship between material and instrumental causes is like that between a farmer and the resources he uses. Though the farmer is credited with cultivating crops, he relies heavily on the plow, oxen, water, soil, seeds, and natural factors like sunlight. The farmer’s skill, the seed’s inherent potential, and the collaborative effort of all other factors result in the final harvest.

In this analogy:

• The seed is the upadana karana (primary material cause).
• The plow, oxen, water, and soil are nimitta karanas (instrumental causes).

Without the seed, crops cannot grow, but without the other factors, even the best seeds will fail to germinate. Each element operates within its sphere of influence; the seed cannot substitute for the plow, and the plow cannot act as the seed. Both are indispensable in their respective roles.

Thus, Jain philosophy emphasizes the integration of both upadana and nimitta causes for the completion of any task. The doctrine of anekantavada (non-absolutism) reinforces this balanced perspective, avoiding extreme viewpoints that prioritize one over the other.

In conclusion, the first shloka emphasizes the primacy of the material cause (upadana), while the second illustrates this concept through the example of gold ore, clarifying how effects arise from the confluence of suitable causes.

Swadhyay Ishtopadesh Gatha 1 & 2

इष्टोपदेश Ishtopadesh

गाथा 1 (Gatha 1) | गाथा 2 ( Gatha 2 )| गाथा 3 ( Gatha 3)| गाथा 4 | गाथा 5 | गाथा 6 | गाथा 7 | गाथा 8 | गाथा 9 | गाथा 10 | गाथा 11 | गाथा 12

Download PDF

इष्टोपदेश PDF