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English Translation of Acharya Pujyapada swami’s Ishtopadesh – Deliberation (vivechana) and Poetic Translation by Acharya shri Vidyasagarji maharaj
Utthanika (Prelude):
Whether it pertains to worldly gains or the fruits of the afterlife, the primary cause behind both is meditation (dhyana). The essence lies in the statement: “झाणस्स ण दुल्लहं किंपि” — “Nothing is unattainable through meditation.” In other words, meditation has the potential to yield anything and everything.
In this context, the Acharya reflects deeply and offers guidance on awakening discernment (viveka), emphasizing the pivotal role of meditation in attaining desired outcomes. He prompts the seeker to engage in thoughtful introspection, distinguishing between what is truly valuable and what is superficial.
इष्टोपदेश गाथा 20
इतश्चिन्तामणिर्दिव्य इत: पिण्याकखण्डकम् ध्यानेन चेदुभे लभ्ये क्वाद्रियन्तां विवेकिन: ॥20॥
Itaśchintāmaṇirdivya itaḥ piṇyākakhaṇḍakam
Dhyānena cedu bhe labhye kvādriyantāṁ vivekinaḥ ॥20॥
Poetic Translation (Padyanuvad )
Roman Transliteration:
Ek or to Chintāmaṇi hai, divya rahi, man hartī hai,
Aur dūsarī or kānch kī, maṇikā jag ko chhaltī hai.
Dhyān-sādhanā se ye dono, māno bhrātā! miltī hain,
Ādar kiskā budhjan karte? āṅkhen kis par ṭiktī hain ॥20॥
Meaning:
On one side is the divine Chintāmaṇi, captivating the mind,
On the other side is a glass bead, deceiving the world.
Through the practice of meditation, both can seemingly be attained,
But what do the wise revere? Where do their eyes truly rest?
Explanation:
This verse draws a metaphorical comparison between the Chintāmaṇi, a symbol of ultimate truth and spiritual fulfillment, and a glass bead, representing material illusions and worldly deceptions. Both can appear accessible through meditation, but the wise (budhjan) discern and direct their respect and focus toward the truly valuable—spiritual enlightenment (Chintāmaṇi)—over the trivial and misleading material gains (glass bead).
It urges the seeker to introspect and prioritize the higher, lasting truth over fleeting illusions.
When the divine wish-fulfilling Jewel and a piece of refuse both are obtainable by meditation, which of these will the man of discrimination choose?
Note – The man of discrimination will naturally prefer the soul which is like a divine wish-fulfilling Jewel, capable of conferring the inconceiv- ably great boon – the status and the joy of Divinity to a passing pleasurable form of sense-tickling that is like a worthless piece of khali (a cake of sesamum seeds from which oil has been extracted) and serves only to pro- long and to embitter the bondage of karmas.
Deliberation (vivechana)
On one side lies the Chintāmaṇi gem, radiating divine allure, and on the other, a glass fragment that deceives the world with a semblance of brilliance like that of a diamond. The metaphor suggests that both—Chintāmaṇi (symbolizing spiritual truth) and the glass shard (representing material illusions)—could seemingly be attained through meditation. The question posed by Acharya Pujyapada Swamiji to the wise (vivekinah) is: which one would you choose?
The Acharya prompts introspection, asking, “What would a discerning individual desire?” A truly wise person would naturally strive for the Chintāmaṇi gem, representing ultimate spiritual enlightenment. However, if someone considers themselves wise yet overlooks the value of the Chintāmaṇi, it reflects ignorance. If such a person is categorized as ignorant, they might feel slighted, but the Acharya emphasizes that one should not harbor resentment toward those who point out one’s flaws; instead, one should reflect on the truth.
He further elucidates that one cannot simultaneously be both knowledgeable (gyani) and ignorant (agyani). Every individual falls into one category or the other, and dismissing the true essence of the soul (atmatattva)—akin to the Chintāmaṇi—in favor of the transient body is sheer ignorance.
To illustrate this point, Acharya Kundkund Swami provides a striking analogy in Samayasara. Consider a person who grows onions and another who cultivates camphor trees. To protect the onion crop, the latter cuts down the valuable camphor trees to create a fence. Onions may fetch a modest price, but a single camphor tree holds immense value. Yet, someone unaware of the camphor tree’s worth sacrifices it for the onions’ security. Is this wisdom or ignorance? Clearly, it is profound ignorance.
This analogy underscores the folly of prioritizing the temporary and perishable body over the eternal and invaluable soul. It urges individuals to discern wisely and seek what truly matters: spiritual truth and liberation.
Similarly, consider the example of a man who needed a string. He looked around but couldn’t find one, so he broke his necklace and used the string inside to accomplish his task. Would you call this wisdom? Certainly not—it is sheer foolishness.
Another instance: a man got stuck in a muddy swamp during the rains, with mud up to his knees. Upon reaching home, he needed water to clean himself. He looked around and found no water, but there was a pot of nectar (amrit) nearby. Without hesitation, he used the nectar to wash his feet. Was this right? Absolutely not, because he failed to realize the immense value of the nectar and wasted it on a trivial task.
Similarly, imagine a man sitting near a wall where a crow perched and started cawing loudly. Annoyed by the noise, he wanted to shoo the crow away. Finding no stones or pebbles nearby, he took a precious gem from his pouch and threw it at the crow. The crow flew away, but was his action justified? Clearly, it was not.
Now, try justifying the actions of any one of these individuals. You cannot, because none of their decisions were wise. None acted with discernment (viveka). Their actions were irrational and wasteful.
In the same way, most of our own actions lack proper discernment. Hearing this, even those who possess knowledge of spiritual truths (tattvajnana) are likely to feel a twinge of discomfort. This is the power of heart-piercing words—words that resonate deeply within and compel self-reflection.
For someone with wisdom and learning, even a single word from the Samayasara can touch their heart and provoke transformation. Such a person develops an aversion to sensual pleasures and attachments. However, if a person claims to possess tattvajnana but remains unshaken by worldly desires, it indicates the overwhelming influence of intense karmic fruition (karmoday). When karmic forces are overpowering, even reading scriptures like Samayasara fails to make an impact. Such individuals lose clarity and become disconnected from spiritual knowledge, despite their understanding.
True wisdom lies in being receptive to even subtle guidance, as it is said: “A hint is sufficient for the wise.”
You often say that medicine is not to be consumed in excess. If it is taken in large quantities, it ceases to be a remedy and becomes merely a dose. Such excessive consumption can never cure an illness. Similarly, Acharya Maharaj explains that merely engaging in continuous self-study (swadhyaya) or delivering hours-long sermons will not necessarily ignite the spark of knowledge within. It is not the duration but the quality and intensity of effort that matter. A single hint should be enough to awaken knowledge and detach oneself from sensual desires and passions.
You bring cameras to capture a moment. When the crowd disperses, you press the button. If the flash doesn’t activate the first time, you press the button again until the flash lights up and the photo is taken. Why does this happen? When one attempt fails, you simply try again. Similarly, when listening to Jinvani (the teachings of the Jinas), consider it like pressing the button of the camera—an effort to ignite awareness. However, our inner state often resists transformation. Thoughts like “I am still in the household stage, I can focus on this later” or “I am too busy during the day, I’ll listen at night” arise. At night, fatigue from the day sets in, and one listens half-heartedly, falling asleep mid-discourse. Ultimately, the cycle continues without meaningful change.
Our current state is such that the impact of Jinvani doesn’t penetrate deeply within us. Merely listening to spiritual teachings is not enough; the effort must be repeated, just like pressing the button of a camera again to ensure the image is captured.
On one side lies the Chintamani gem, and on the other, a piece of glass. Both can be attained through contemplation (dhyana), but what should a discerning person choose? Whom will they honor? Acharya Maharaj explains that a wise person will value the diamond—the rare, precious gem. The soul is like a diamond, a divine jewel. Yet, the soul is beyond comparison or analogy because it is unparalleled and incomparable. If you strive to realize the essence of the soul, your ultimate well-being (kalyana) is assured. Without this pursuit, true well-being remains unattainable.
Isthopadesh Gatha – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram
Anvayartha (Logical Meaning):
On one side (इतः दिव्य) lies the divine (चिन्तामणिः) Chintamani gem, and on the other side (इतः) is (पिण्याकखण्डकम्) a piece of worthless residue (khali). If both (चेत् उभे) are obtainable (ध्यानेन लभ्ये) through meditation, then (विवेकिनः) a wise person (क्व) on which (आद्रियन्तां) would they bestow respect or value?
Bhavartha (Intended Meaning):
On one side is the revered Chintamani, a gem capable of fulfilling desires and worshipped by celestial beings, and on the other side is a piece of worthless residue (khali), devoid of value and contemptible. If both can be attained through meditation, what should a discerning individual choose to respect?
Meditation (dhyana) is the practice of focusing the mind on one object. It is classified into four types:
- Artadhyana: Meditation associated with pain or suffering.
- Raudradhyana: Meditation filled with cruel or harmful thoughts.
- Dharmadhyana: Meditation focused on virtuous and sacred thoughts.
- Shukladhyana: The highest state of meditation, achieved through pure and concentrated focus, leading to self-realization.
Among these, Artadhyana and Raudradhyana lead to endless cycles of birth and death in the world. Dharmadhyana helps restrain and shed karma and leads to exalted states like becoming a Tirthankara, Chakravarti, Balabhadra, Vasudeva, or attaining celestial realms like heaven. However, it is through Shukladhyana that one achieves the complete annihilation of karma, liberation from the cycle of birth and death, infinite knowledge, and eternal bliss.
Thus, intelligent men and women should abandon Artadhyana and Raudradhyana and strive to practice Dharmadhyana and Shukladhyana.
Uththanika (Introduction to the Next Verse)
The disciple, whose faith is now being awakened by the teacher’s explanation, asks: “What is the nature of this soul that you have instructed us to meditate upon? What is its true essence?” To this, the Acharya responds with Gatha 21.
Swadhyay Ishtopadesh Gatha 19 & 20
Swadhyay Ishtopadesh Youtube Playlist
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 ( Gatha 19 )| गाथा 20 ( Gatha 20 ) | गाथा 21 | गाथा 22 | गाथा 23 | गाथा 24
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इष्टोपदेश – द्वादशवर्षीय श्रमण संस्कृति स्वाध्याय पाठ्यक्रम
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[…] 17 ( Gatha 17 )| गाथा 18 ( Gatha 18 )| गाथा 19 ( Gatha 19 )| गाथा 20 ( Gatha 20 )| गाथा 21 ( Gatha 21)| गाथा 22 ( Gatha 22 )| गाथा 23 | गाथा 24 | | […]