Ishtopadesh Gatha 24

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

Utthanika (Prelude):

Parīṣahādyavijñānādāsravasya nirodhinī jāyate’dhyātmayogena, karmaṇāmāśu nirjarā ॥24॥

Poetic Translation (Padyanuvad )

Yogī jan adhyātma yog se, chetan mein nirbādh rahe,
Mano-yog ko vachan-yog ko, kāy-yog ko sādh rahe.
Parīṣhahōn ko, upasargōn ko, sahte vichalit kab hote?
Karma-nirjarā āstrava-rodhak, sanvar prachalit sab hote ॥24॥

Translation (Romanized):
The yogis, through the practice of spiritual discipline, remain unwavering in consciousness.
They refine the discipline of mind, speech, and body.
Enduring trials (parīṣhahās) and obstacles (upasargas), they never falter.
Through the shedding of karmas (karma-nirjarā), restraint of influx (āsrava-rodhak), and the active practice of self-restraint (sanvar), they progress steadily.

By bearing with equanimity by the power of the soulforce, the trials and hardships consequent on world-renunciation, is accomplished speedlly the destruction of karmas and the stoppage of further inflow thereof !

Note – There are two aspects of the karmic force the dravya and the bhava karmas. Dravya karmas simply mean matter which flows into the soul with every thought and word and deed. Bhava karmas are inner mental states, that is to say feelings, cravings and the like which are the causes that lead to the inflow of matter towards the soul. The bondage of the soul con- sists in the state of embodiment which signifies association with matter. The ascetic aspires to separate his soul completely from the material impu- rities that defile and hold it in bondage. The inflow of matter is termed asrava, and takes place only beacuse of a certain kind of magnetic attrac- tion which the soul develops under the influence of desire. It ceases when the soul becomes desireless completely. The matter existing in combination with the soul also then begins to dissolve and soon becomes separated from it. This is termed nirjara, in the course of which many hardships have to be faced by the aspirant. If these are cheerfully borne, the goal of freedom and bliss is reached speedily, and the soul becomes a pure and perfected God. The destruction of desire, therefore, is the key to the situation, and the acharya points out that those who preserve equanimity of mind in the midst of trails and temptations speedily attain to the Supreme Status by the stoppage of the fresh inflow and the destruction of the existing karmas.

Deliberation (vivechana)

You might have studied the Tattvārtha Sūtra and may recall the aphorism:
“Mārgāchyavananirjarārthaṁ pariṣhoḍhavyāḥ pariṣhaḥḥ” (9/8).
It states that to remain steadfast on the path of liberation and to facilitate the processes of restraint (saṁvara) and elimination (nirjarā), it is essential for a seeker to endure adversities (pariṣahas).

The path of liberation is not adorned with flowers, offering comfort and ease. It is rugged, filled with stones, thorns, and uneven terrain. Adversities arise in every step—whether speaking, walking, sitting, sleeping, or eating. Fame brings adversity; the hunger for recognition brings adversity. Criticism, too, is an adversity. At every moment, we must cultivate equanimity (samta) to endure these trials. Without equanimity, even a slight deviation towards attachment can lead to bondage.

For example, adjusting a radio dial slightly can change the station from Ceylon Radio to Vividh Bharati. Similarly, the slightest shift from equanimity towards attachment disrupts the seeker’s progress.

In the Tattvārtha Sūtra, Ācārya Umāsvāmī emphasizes that among the 22 possible adversities, a seeker might face up to 19 simultaneously (9/17). These adversities must not be endured grudgingly but with a sense of equanimity. Only then can one remain firm on the path; otherwise, even minor setbacks can lead to deviation.

As the saying goes:
“The face of one who perseveres remains radiant.”
Another adage states:
“Where there is effort, the flower of success blooms.”

People desire fame and recognition but often shy away from the hard work required to achieve it. Without effort, success is unattainable.

Sometimes, we see individuals attaining fame or rewards with seemingly little effort. This can be attributed to their past-life efforts, just as a cumulative score in an exam includes previous performances. However, those who procrastinated in the past but worked diligently for the final exam also achieve good results.

The essence is clear: effort, whether made in the past or the present, invariably yields results. One must strive to live a life of diligence.

Effort may sometimes yield modest results and other times great success, depending on its intensity. Thus, it is rightly said:
“No effort ever goes unrewarded.”

Do Not Fear Hard Work

One should never fear hard work. A person who has embarked on the path of liberation (mokṣamārga) must not be afraid of challenges. Ācārya Pūjyapāda Swāmī emphasizes that a seeker on the path of liberation should neither feel elation nor despair while enduring adversities (pariṣahas). He uses the term avijñānāt, implying that adversities must not be felt with emotions of joy or sorrow but must instead be experienced with equanimity (samata).

If a seeker feels even the slightest tinge of elation or despair while enduring adversities, they should immediately regain their composure and prepare to face the next challenge with determination.

The Sāmāyika Pāṭha (a text on equanimity) beautifully explains this concept:

“Samata sarvabhūteṣu, saṁyame śubhābhavanā.
Ārttaraundraparityāgaḥ, taddhi sāmāyikaṁ mataṁ.”

• Always maintain equanimity towards all beings.
• Cultivate virtuous intentions through restraint.
• Renounce afflictive and violent thoughts, as this defines true equanimity.

One must develop the conviction that all outcomes, whether favorable or unfavorable, are the results of one’s own past actions (karma). Repeatedly nurturing this belief reinforces equanimity. While reading the Sāmāyika Pāṭha, these ideas may seem clear, but the real test lies in remembering and applying them in daily life.

The verses from Dvātṛṁśatikā further highlight this idea:

“Svaṁ kṛtaṁ karma yadātmanā purā,
phalaṁ tvadīyaṁ labhate śubhāśubham.
Pareṇa dattaṁ yadi labhyate sphuṭaṁ,
svaṁ kṛtaṁ karma nirarthakaṁ tadā.”

• The results one experiences, whether good or bad, are due to one’s own past deeds.
• If it were possible to receive outcomes due to others’ actions, one’s own deeds would become meaningless.

This verse reinforces personal accountability and underscores the importance of recognizing that every situation is a result of one’s own actions.

Applying Equanimity Like Sītā

Simply reciting such principles is not enough—they must be applied consistently in real-life situations. The story of Sītā exemplifies this perfectly. She not only remembered these teachings during sāmāyika (moments of reflection) but also lived by them in every challenging moment of her life.

When questioned about her hardships, she would say, “What can be done? It is the result of my own karma.” Her ability to remember and apply this belief at every step of her life serves as an ideal example for all seekers.

Making Equanimity a Practice

Practicing such equanimity is no simple task. It requires constant mindfulness and effort. Each step on the path of liberation challenges the seeker to stay unwavering, reminding them that everything they experience is a reflection of their own deeds. By adopting this perspective, one can cultivate equanimity and progress steadily on the path to liberation.

Isthopadesh Gatha – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Swadhyay Ishtopadesh Gatha 23 & 24

स्वाध्याय गाथा सं 24 & 25

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 ( Gatha 21)| गाथा 22 ( Gatha 22 )| गाथा 23 ( Gatha 23 )| गाथा 24 | | गाथा 25 | गाथा 26 | गाथा 27

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