Ishtopadesh Gatha 25

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

Utthanika (Prelude):

इष्टोपदेश गाथा 25

कटस्य कत्र्ताहमिति, सम्बन्ध: स्याद् द्वयोद्र्वयो: ध्यानं ध्येयं यदात्मैव, सम्बन्ध: कीदृशस्तदा ॥25॥

Kaṭasya Karttāhamiti, Sambandhaḥ Syād Dvayodvayoḥ
Dhyānaṁ Dhyeṁ Yadātmaiva, Sambandhaḥ Kīdṛśastadā ॥25॥

Poetic Translation (Padyanuvad )

Yūn hi paraspara do do meṁ to, hotā hai sambandh rahā,
Karma rahā mam kaṭ, kaṭ kā maiṁ, kartā hūṁ pratibandh rahā.
Ekameka jab dhyān dhyeya ho, ātam kā hī ātam o!
Phir kis vidh sambandh bandh ho, dopan hī jab khātam ho ॥25॥

Roman Transliteration with Meaning:

1. Yūn hi paraspara do do meṁ to, hotā hai sambandh rahā:
   Typically, relationships exist between two entities, one depending on the other.
2. Karma rahā mam kaṭ, kaṭ kā maiṁ, kartā hūṁ pratibandh rahā:
   For instance, I am the maker of the mat, and the mat is my creation—this binds me to the action.
3. Ekameka jab dhyān dhyeya ho, ātam kā hī ātam o!:
   However, when the meditator and the object of meditation merge as one—the self within the self—
4. Phir kis vidh sambandh bandh ho, dopan hī jab khātam ho:
   Then, what kind of relationship or binding remains, when duality itself has ceased to exist?

This verse poetically explores the dissolution of duality in the state of self-realization. It highlights how the concept of relationships or dependencies vanishes when the meditator and the meditated-upon are realized to be one unified self.

In a statement such as ‘I am the maker of the mat’, two objects are implied; but where the soul itself is the instrument as well as the object of contemplation; how can there be duality in that state?

Note This sloka is intended to further elucidate the nature of self contemplation which is non dual. There are in that state no two separate objects like a mat and the man who made it; but the object of contemplation is the same as he who contemplates. The soul in reality only contemplates its own inherent glory, so as to realize its hidden divinity. Hence acharya points out that there is no room for duality in the process of pure self- contemplation.

Deliberation (vivechana)

How does spirituality emerge? Spirituality begins when one abandons the relationship of doer and deed with external objects and directs this relationship entirely inward, where the self becomes both the doer and the deed. In this state, the self is the meditator (dhyata), the object of meditation (dhyeya), the act of meditation (dhyan), and ultimately the result of meditation. When all these aspects merge into oneness, without any duality or distinction, spirituality manifests. Concepts like “mine” and “yours” hold no place in such a state. In fact, in such divisive thoughts, spirituality cannot even be discussed, let alone realized.

In a state of mental distraction and conceptualization, spirituality cannot exist. Spirituality is not something that can be merely talked about. In a spiritual state, there is no awareness of who is saying what to whom, or why it is being said. All distinctions dissolve in this experience.

In worldly understanding, relationships exist only between two distinct entities. For example, if I am a mat maker, there is a clear distinction between me as the maker and the mat as the object being made. This doer-deed relationship is understood and accepted in the material world. However, such relationships do not exist in spirituality. In spirituality, the self is the doer, the deed, the action, and the result of the action—all contained within itself.

This concept is encapsulated in the verse:

“Dhyanam dhyeyam yadatmaiva, sambandhah kidrshastada.”

When the soul unites with the supreme soul, it becomes pure consciousness (chinmatra). In this state, the soul is entirely free from desires for fame, recognition, or material gain. It transcends all external influences and distractions caused by associations with external objects.

Even in a busy market, a person rooted in spirituality can immerse themselves in the bliss of their spiritual essence. Yet, spirituality is not something as easily available as carrots or radishes in a marketplace. It is a rare and profound realization, requiring deep inward focus and a state of non-duality.

Spirituality: A Journey of Deep Realization

Attaining spirituality is the result of great effort (purushartha). However, unlike other forms of effort, this endeavor does not bring physical exhaustion, emotional turmoil, or attachments like passion, anger, or aversion. Instead, it fosters a state of equilibrium and inner calm. True spirituality is about understanding and observing reality as it is. Beyond knowing and seeing, there is no additional activity in spirituality.

For instance, consider a boy and a girl who have been childhood friends and play together innocently. As they grow older and their relationship is formally established as husband and wife, their awareness of this bond alters their emotions and behavior. The simplicity of their earlier interactions is lost because their perception has changed. If they had remained unaware of their new relationship, their feelings would have remained unaltered. Over time, if this bond deteriorates, it may lead to separation, symbolized by divorce. This analogy illustrates how awareness of a relationship brings changes in emotions and actions.

Similarly, in the spiritual journey, merely talking or debating about concepts does not lead to liberation (moksha). The spiritual path requires a firm realization that nothing truly belongs to us, no one is “ours,” and we are not bound to anyone. This detachment is beautifully summarized in the Ekatva Bhavana (the meditation on oneness):

“You are born alone, and you will depart alone. Throughout life, no one truly accompanies you. There is no companion or eternal relationship in this existence.”

This truth emphasizes that while relationships and associations arise due to karmic bonds, they are transient. When these bonds dissolve, nothing remains. A spiritual seeker must internalize this understanding and refrain from becoming entangled in the web of actions (karma), doership (kartabhava), and their outcomes. Instead, all such awareness should be directed inward, towards the self. This is the essence of spirituality.

Understanding the depth of spirituality demands not just discussion but immersion. One must dive into the ocean of spirituality rather than merely standing at its shore and talking about its waters. True spirituality begins when its principles are practiced and realized in daily life. Only through such application can the true purpose of understanding spirituality be fulfilled.

Isthopadesh Gatha 25- Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Syntactic Meaning (Anvayarth):
(Aham) I am (katasya kartta) the maker of the mat. (Iti sambandhah) This kind of doer-deed relationship (dwayoh dwayoh) occurs between two distinct entities. However, (yada dhyanam dhyeyam) when the meditative focus (dhyana) and the object of meditation (dhyeya) (atmaa eva) are both the soul itself, (tada) then (keedrshah sambandhah) what kind of relationship can exist?

Interpretative Meaning (Bhavarth):
When distinct entities exist, one entity can act as the instrumental cause (nimitta) for changing the state of another entity, creating a doer-deed relationship. For instance, when I create a mat, I, as the human creator of the mat, am separate, and the mat is a distinct inanimate object. This distinctness allows for a doer-deed relationship.

However, during the unification of the soul (atma) with the supreme soul (paramatma), the soul itself becomes the meditator (dhyata), the meditation (dhyan), and the object of meditation (dhyeya). In such a state, there is no distinction or duality to establish a relationship. The very concepts of doer and deed dissolve into the singular reality of the self.

Contextual Analysis (Utthanika):
Here, the disciple raises a question to the teacher, asking:
“Revered one, if it is said that the soul (atma dravya) and the karmic matter (karma rupa pudgala dravya) do not bind together through the power of spiritual practice (adhyatmayoga), then how can there be the kind of binding where the spaces (regions) of one entity merge with those of another? Since liberation (moksha), which is the state of being completely free from all karmic bonds, is described as the ultimate goal sought by yogis due to its state of uninterrupted and indestructible bliss, how can this process of bondage and liberation be explained?“

In response, the teacher explains through the next verse (Gatha 26), detailing the nature of the soul’s detachment from external entities and its journey toward liberation.

Swadhyay Ishtopadesh Gatha 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 ( Gatha 24 )| गाथा 25 | गाथा 26 | गाथा 27 | गाथा 28 | गाथा 29

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