Ishtopadesh Gatha 21

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

Utthanika (Prelude):

Now, the disciple, who develops faith upon understanding the teachings, asks, “What is the nature of the soul you have described as worthy of meditation? What is the true essence of that soul?”

To this, the Acharya responds:

इष्टोपदेश गाथा 21

स्वसंवेदन सुव्यक्तस्तनुमात्रो निरत्यय: अत्यन्तसौख्यवानात्मा, लोकालोकविलोकन: ॥21॥

Svasamvedana suvyaktas tanumātro niratyayaḥ
Atyantasaukhyavān ātmā, lokālokavilokanaḥ ॥21॥

Poetic Translation (Padyanuvad )

Apane-apane sanvedana meṃ, amūrt ho ātam bhātā,
Rahā rahegā trikāl meṃ hai, ataḥ anśvar hai bhrātā!
Tātkālik tan pramāṇ hotā, anant sukh kā nilay rahā,
Lokālok ālokit kartā, sadā lok kā uday rahā ॥21॥

This soul can be adequately known by self-contemplation and is of the size of its body, immortal, of an exceedingly blissful nature and the knower of Loka and Aloka !

Note – In this sloka the acharya has given a brief description of the soul as freed from the bondage of matter. It is, roughly speaking of the size, of its physical body and is indestructible, hence immortal. Knowledge and bliss appertain to it by nature, being but two of its divine attributes. It can be known adequately in self-contemplation, and when established in its natural purity, freed from the corrupting companionship of matter, it is the enjoyer of unbounded joy and the knower of the entirety of things, which consitute what is known as the Lokaloka (Loka= the universe of life and matter+aloka=the infinity of pure space lying beyond the Loka)

Deliberation (vivechana)

Whenever Acharya Maharaj speaks about the soul, a natural question arises: Where is the soul? How can it be seen? Can the soul be perceived with the eyes? No, it cannot be felt by touch either. Nor can it be tasted, for it is not the subject of the sense of taste. It cannot be heard, as the ears only capture sound, and the soul is neither sound nor sound-like. Thus, how can the soul be understood? It seems beyond our grasp.

Acharya Maharaj explains that the soul cannot be comprehended through either the senses or the mind. Yet, does that mean the soul does not exist? No, the soul does exist—we feel its presence. But how can we explain it? While words can describe it, the truth of the soul cannot be shown visually. It can only be perceived with the eyes of faith, as it is not an object to be seen with physical eyes.

Hence, the Acharya says, “Swa-samvedana-suvyaktaḥ”—the soul is realized only through self-awareness. Samvedana means experiencing or feeling. Just as we feel happiness or sorrow, we can also experience our own self. When experiencing happiness or sorrow, one feels, “I am sad” or “I am happy.” These statements are completed with the recognition of “I” and “am.” This awareness of “I” and “am” is an indication of self-awareness, through which we understand that there is a soul within this body. Without the presence of the soul, what is the body called? It is referred to as a corpse or a dead body.

For instance, as long as oil remains in a sesame seed, it is called sesame. Once the oil is extracted, it is merely a husk, devoid of essence. Similarly, when consciousness departs from the body, the body is called a “shava” (corpse). The body becomes inert, lifeless, and unworthy of reverence or touch. After coming into contact with a corpse, it becomes necessary to take a bath. Without bathing, one is not allowed to enter the house. Family members instruct those returning from the cremation ground to bathe first, and they are forbidden from touching dry clothes before doing so.

The implication is that after touching the ashes of a corpse, purification is required. The deceased was once addressed as “our brother” or “our father,” but now he is merely a corpse. Why? Because the soul has left. The same body, once revered, becomes untouchable and undesirable after the soul departs. This indicates that as long as the conscious soul resides within the body, it has value.

So, the discussion was about how the body becomes a shava (corpse). This means that when the soul was present in the body, it was experienced through awareness, a fact that cannot be denied even if it cannot be shown or seen. Yet, everyone feels it; thus, the soul is something that can be experienced. Without it, no one can feel happiness or peace. Who is the one experiencing sensations? Without the soul, even this realization is impossible. Every living being experiences happiness and sorrow, but no one knows who the true experiencer is.

Hence, Acharya says that the soul is the essence capable of self-awareness (swa-samvedana), but we fail to focus our attention on it. That is why one must study it. Acharya Maharaj often used to say, “Don’t read too much, but read repeatedly.”

Who is the one reading? Who is the one listening? Who is the one contemplating after listening? The answer to all these questions lies in the soul. Without it, there would be no activity in the body—not hearing, speaking, eating, drinking, reading, or teaching. The soul is not visible to the eyes; what is visible is matter. The one who sees does so through the eyes, but the seer itself is never visible to the eyes. The soul perceives objects through the five senses but is not itself an object of those senses.

The soul possesses many dimensions of knowing, and the essence that utilizes those dimensions is the soul itself—recognize it. Its existence has been eternal—past, present, and future. Understanding the soul is considered the true outcome of self-study (swadhyaya). Read about it, not just once but many times. Evaluate how much you’ve read and analyze the results. Then share with me how much insight you gained.

It is similar to how a teacher in a classroom asks students whether they have completed their homework. If they haven’t, they’re not allowed to enter the class. The student might plead, “Please let me attend class today. Forgive me this time. From tomorrow, I will definitely do my homework.”

Likewise, a year has 365 days. How many years have passed in practice, yet the soul remains unseen? All attempts to perceive or understand it through the five senses have failed. The mind, influenced by attachment, has also been preoccupied with sensory objects—thinking about them, remembering them, and worrying about them. Thus, the mind, too, has been unsuccessful in knowing the soul.

Apart from these six (five senses and the mind), there is no other means to understand the soul.

From time immemorial, worldly beings have been trapped in the glitter of materialism, remaining deprived of the essence of the soul (atma-tattva). Thus, they claim that there is no such thing as the soul in this world. They argue that if it existed, it would have been known by now. However, this reasoning is flawed. How can something be known, recognized, or experienced when no effort has ever been made to understand or explore it? Just because we have not yet understood or seen it does not mean it does not exist.

Today, research is being conducted on subtle elements. Many subtle phenomena, which cannot be grasped through the senses, are being investigated. Mathematics, computers, machines, and other tools are being used to uncover them, and their results eventually come to light. If the soul could be investigated using machines, it would undoubtedly have been detected by now.

In fact, attempts have been made to observe the soul at the moment of death. Dying individuals have been placed in glass chambers to see if cracks appear in the glass when the soul departs from the body. In some cases, cracks did occur, but scientists attributed this to subtle material factors. Their science recognized only physical elements and failed to detect the conscious, living essence of the soul. As a result, science has attempted to deny the existence of the soul. However, the notion that “what cannot be seen cannot exist” is not a valid conclusion.

Thus, the Acharyas assert that the soul is revealed only through self-awareness (swa-samvedana). When the soul awakens to its consciousness and knowledge, it can experience itself.

Through the sensations of “I exist, I am,” we can understand the essence of the soul and place faith in it. Although the soul is not visible, it is indeed difficult to believe in something that cannot be seen. However, faith is generally placed in things that are not directly visible.

If something is visible but cannot be grasped, there is no need for faith because it is apparent. But when something can be felt or experienced yet remains unseen, its existence is acknowledged through repeated sensations or experiences and the power of belief.

The Acharya says that the soul (atma) is “tanumatrah niratyayah,” meaning it is proportional to the body. The soul permeates the body in accordance with its size, spreading across the extent of the body. The regions of the soul’s influence match the dimensions of the body. One remarkable feature of the soul is that it has never been born, and hence it cannot die. Only that which is born can perish. Anything that has a beginning, such as birth, inevitably has an end.

Such realizations can be directly observed by all. Therefore, since the soul is birthless, it is also deathless. As a result, there is no need for efforts to protect or secure it. However, worldly beings mistakenly identify the body as the soul and dedicate themselves to safeguarding the body, a practice that has been ongoing since time immemorial. This preoccupation with the body often leads to suffering.

The soul neither diminishes nor grows; it remains constant. What purpose, then, does the management of the soul serve, especially when the soul is eternal? Only a believer in the soul’s existence can understand this truth: when there is no end to something, why worry about its preservation? The Acharya further explains that if death is not applicable to the soul, then why fear it?

Fear of death arises because worldly beings equate the death of the body with their own demise. It is essential to understand—who is dying, and who is being born? This is merely a transformation of the body. Death is the abandonment of one body, and birth is the acquisition of another. There is nothing more to it. Hence, the soul is described as niratyayah—eternal, imperishable, and immortal.

As long as the soul resides within the body, it permeates the body in proportion to its size. Upon complete detachment from the body, i.e., when it attains liberation (nirvana), the soul diminishes slightly in extent from its last corporeal form and permanently resides in Siddhalaya (the abode of liberated souls). This is the ultimate nature of the soul.

There is no absolute rule that the soul must always remain embodied. If efforts (purushartha) are made, the soul can separate from the body, just as butter separates from milk during churning. With earnest effort, the soul can detach itself from the physical body.

Only those with firm belief and unwavering faith in the distinction between the body and the soul can succeed in this endeavor. Such individuals remain unaffected by worldly temptations and can achieve success within a short span of time. If appropriate resources are available, even if success is not immediate, they can attain complete liberation in due course.

While the necessary means for complete success may not be available today, the possibility of success in the future, when favorable conditions arise, remains assured.

It is said that there are methods available today through which butter (ghee) can be separated from milk in a very short time. Initially, I found it hard to believe that ghee could be produced so quickly, but now I have come to accept it. There is a method where ghee is extracted directly from raw milk, which is a quick process. The second method involves boiling milk, collecting the cream, and then churning heated cream to extract ghee. The third method involves boiling milk, setting it into curd, churning the curd to extract butter (navneet), and then heating the butter to produce ghee.

Each method takes progressively more time, and there are differences in the taste and aroma of the ghee produced. The ghee extracted directly from raw milk lacks the rich fragrance of traditional ghee. On the other hand, ghee made by boiling milk, setting it into curd, and churning the butter carries an aroma that spreads far and wide. Ghee made using the quick method is not as durable; its texture, taste, and aroma degrade quickly. However, ghee made by boiling milk retains its quality for a long time—its aroma remains intact, and it is flavorful and enduring.

Just as ghee exists inherently in milk and can be separated from it, similarly, the soul (atma) residing in the body contains the inherent potential to become the Supreme Soul (paramatma). Through effort (purushartha), this potential can be realized. While residing in the body, the soul is still independent of it and is eternally existent, for it neither perishes nor is created anew. It is inherently blissful because bliss is its very nature. Even while within the body, this bliss remains concealed, meaning that the soul retains its blissful essence despite being embodied.

The soul also possesses the power of sensation (sensation-shakti), which manifests when the soul engages in conscious application (upayoga). Just as fire hidden beneath ashes becomes visible when the ashes are removed, the full power of the soul—manifesting as omniscience (kevalgyan)—emerges when the karmic coverings are lifted.

However, while residing in the body, the soul is unable to perform complete purushartha (effort). Despite having the capacity to experience bliss and being inherently blissful, the soul remains deprived of that experience due to its limitations.

The soul (atma) is “Lokalokavilokanah,” meaning it possesses the capacity to know and perceive both the visible (lok) and the invisible (alok). Therefore, it is considered to have the nature of both knower and observer (gyata-drasta). Even worldly beings possess the ability to know and see, but they remain restless, yearning to comprehend everything. They strive to explore and understand the world, driven by the desire: “I want to know it all.” This restlessness leads to distress, which in turn causes passions (kashayas). These passions result in karmic bondage, and as those karmas come to fruition, the cycle of worldly existence remains intact, unchanged.

If, instead of succumbing to restlessness, one strives to know oneself with equanimity, one can express the ability to comprehend both lok and alok within a single moment (antarmuhurta). Such effort (purushartha) can only be undertaken in human life.

All those beings are great and blessed who, distancing themselves from all entanglements, endeavor to separate their identity from the body and immerse themselves in the essence of the soul. Such beings are considered near-enlightened (asanna bhavya). They transcend the worldly cycle.

Acharya Gunabhadra Maharaj has said that if someone has lost interest in worldly pleasures but still harbors traces of passions (kashayas), yet remains calm and composed, is filled with a sense of detachment from the world, and has compassion for all living beings, then one can understand that they are nearing liberation from the world.

The signs of being near-enlightened include a lack of interest in worldly pleasures, a thirst for contemplating the essence of existence, and an eagerness to realize the nature of the soul. By observing these signs, one can predict one’s future. Just as one trusts the predictions made by an astrologer, one should trust the words of the scriptures (Jinavani). If such qualities are present within, it signifies that liberation from the world is near, even if the “shore of the worldly ocean” is not visible. These signs serve as indications, much like observing birds circling in the sky suggests the presence of a nearby waterbody.

Similarly, if one develops feelings of indifference or calmness toward sensory pleasures and passions, detachment from worldly existence, and an enthusiasm for understanding the soul’s nature, it indicates that liberation is near.

This capacity of the soul to know lok and alok has been established through the sutra, “Lokalokavilokanah.” Those who deny the very existence of the soul, who do not consider it eternal and immortal, who do not accept it as self-aware, and who regard it merely as a material entity, fail to recognize its true nature. They believe that the soul does not inherently possess bliss.

However, one should trust that the soul’s nature is to comprehend lok and alok. Once this belief is established, the path of practice and effort becomes clear, which will be explained further.

Isthopadesh Gatha – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayartha (Literal Meaning):
The soul (atma) is clearly manifested and recognized through self-experience (swasamvedan suvyakta). It is coextensive with the body (tanumatra), indestructible (niratyaya), infinitely blissful (atyantasaukhyavan), and capable of perceiving and understanding both the visible (lok) and the invisible (alok).

Bhavartha (Interpretation):
The soul becomes evident through self-perception and self-experience. It is equal to the size of the body, neither smaller nor extending beyond it. The soul is eternal, possessing infinite bliss, and has the capacity to perceive and comprehend both the material (lok) and the immaterial (alok).

In this verse, the Acharya refutes the misconceptions of the skeptics (mithyadrishtis) and describes the true nature of the soul.

• To counter the belief that the soul does not know itself, the phrase “self-manifest through self-awareness” (swasamvedan suvyakta) is used, emphasizing that the soul is realized through its intrinsic knowledge.
• For those who consider the soul either as minute as a banyan seed or as pervasive as the entire cosmos, the text clarifies that the soul is coextensive with the body. It is neither smaller than the body nor external to it.
• To refute the Charvaka philosophy, which claims that the soul is confined to the body and does not transmigrate after death, and the Buddhist view that considers the soul as momentary, the soul is described as niratyaya—eternal from a substantive perspective (dravyarthik nay), though subject to transformations (paryayarthik nay).
• The Sankhya and Yoga schools that deny the soul’s blissful nature are countered with the qualifier atyantasaukhyavan (infinitely blissful).
• To refute the Buddhist philosophy of nairatmavada (denial of the soul), the term “soul” (atma) is explicitly used.
• To counter the Sankhya notion that the soul is merely unconscious awareness and the Yoga belief that the soul is devoid of attributes like intellect and consciousness, the phrase lokalokavilokanah (knowing both lok and alok) is used. It highlights that the soul, even in its worldly state, possesses the potential to know everything and, in its realized state, fully perceives both realms.

Every living being inherently perceives its own soul, but due to delusion (moh), it remains unaware of its true essence and confuses external entities as the self. Hence, it is said that the soul becomes evident through self-experience. The soul’s true knowledge can only be attained through personal realization and not merely by hearing or verbal discourse. Just as the sweetness of sugar can only be known by tasting it and not by hearing or talking about it, the soul’s nature is realized through self-experience.

Utthanika (Prelude):
Here, the disciple asks, “If such a soul exists, how should one worship or realize it?” This raises the question of methods for practicing self-contemplation or self-meditation (atma-dhyan or atma-bhavna). The Acharya responds to this inquiry in Gatha 22.

Swadhyay Ishtopadesh Gatha 21

Swadhyay Ishtopadesh Gatha 21 & 22

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 ( Gatha 19 )| गाथा 20 ( Gatha 20 )| गाथा 21 | गाथा 22 | गाथा 23 | गाथा 24

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