Ishtopadesh Gatha 26

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

Utthanika (Prelude):

Here, the disciple raises an important question:

“Bhagavan! If the bondage between the soul (atma dravya) and the karmic matter (karma dravya) does not occur due to the force of spiritual practice (adhyatmayoga), then how is it possible for the two substances—soul and karmic matter (karma-rupa pudgala dravya)—to bond, wherein the spatial units (pradesha) of one merge with those of the other?

Furthermore, since the state of liberation (moksha) is only achieved after bondage (bandha), how can the soul attain moksha—defined as the state of complete freedom from all karmas? Moksha is the cause of uninterrupted and eternal bliss, making it highly desirable and sought after by yogis.

In response to this inquiry, the Acharya explains the process and principles underlying the phenomenon of bondage and liberation.”

इष्टोपदेश गाथा 26

बध्यते मुच्यते जीव:, सममो निर्मम: क्रमात् तस्मात्सर्वप्रयत्नेन, निर्ममत्वं विचिन्तयेत् ॥26॥

Badhyate muchyate jīvaḥ, samamo nirmamaḥ kramāt.
Tasmāt sarvaprayatnena, nirmamatvam vicintayet.

Poetic Translation (Padyanuvad )

Isiliye tum poorn yatn se, nirmamta ka manan karo,
Chintan-manthan-aaradhan bhi, tatha usi ko naman karo.

Jeev karm se bandhata tab hai, mamta se jab mandit ho,
Bandhan se bhi mukt vahi ho, nirmamta mein pandit ho. ॥26॥

Meaning in English:
Hence, with utmost effort, meditate on detachment,
Engage in reflection, contemplation, devotion, and bow to it with commitment.

The soul binds itself with karma when adorned with attachment,
The same soul is liberated when it masters detachment.

The souls involved in transmigration have to suffer a multitude of afflictions, owing to the association of the not-self, the body and the like: therefore, I (shall) renounce them along with all the activities of the mind, the body and speech.

Note – He who does not control the activities of his mind, speech and body, which are the three channels of sin, only prolongs his bondage and the transmigratory life which is simply full of pain and misery, even under the best of conditions. The aspirant after the final release, therefore resolves in the manner indicated in the text.

Deliberation (vivechana)

When a worldly being is imbued with a sense of attachment (mamatva-bhava), it becomes bound. This feeling of “mine”—this is mine, that is mine—is called attachment. As long as the sense of “mine” persists, bondage remains. When this sense disappears, liberation occurs.

What do you consider as “mine”? This body is mine, this finger is mine, this forefinger is mine—what is all this? It is incomprehensible. Some even say, “My nose got cut off,” but what does that mean? All this is attachment and delusion. People are entangled in attachment, projecting their feelings onto others. For instance, someone who is angry assumes others are angry too.

A peculiar spectacle of the world is that if one person cries, others also start crying. If ten or twenty people gather, they too join in. When asked why they are crying, they respond, “You were crying, so I cried too. Aren’t we friends?” They further add, “Friendship means if you are hurt, I feel hurt too. If someone made you cry, how can I sit and smile?”

This demonstrates how people blindly follow one another. A wise being, however, does not get swayed by such emotions. The wise view these events with detachment and perceive them as worldly dramas. They refrain from engaging with such ignorance because doing so would only lead to more entanglement.

The worldly soul, due to attachment and delusion, fails to comprehend the essence of spirituality. Acharyas remind us: What do you truly own? Nothing. If you possess nothing, why do you hold on to a sense of ownership? The sense of “mine and yours” is perilous and only breeds conflict.

Consider the example of Bharata Chakravarti and Bahubali. Why did they engage in a war? The root cause was this very “mine and yours.” Despite Bharata being a spiritually elevated soul, he succumbed to conflict with his brother. This exemplifies the destructive nature of attachment, even among the great.

Bondage arises where there is duality and conflict, but meditation leads to harmony. As long as duality exists, the soul remains entangled in the world. Therefore, one must contemplate non-duality.

As stated:
“Badhyate muchyate jivah”—souls are bound by attachment and liberated by detachment.

Thus, one must let go of attachment and meditate on detachment. Only then can liberation be achieved.

Isthopadesh Gatha 26- Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Literal Meaning
A being (jiva) with attachment (mamatva) and a being free of attachment (nirmamatva) sequentially experiences bondage (badhyate) and liberation (muchyate) due to karma. Therefore, one should strive with all efforts (sarvaprayatnena) to contemplate detachment (nirmamatvam).

Interpretation
A worldly being wanders in the cycle of existence due to karmic bondage, which arises from feelings of attachment (raga) and aversion (dvesha). These emotions emerge when the soul perceives external objects as its own. Attachment to the body, family members like spouse, children, parents, wealth, and possessions, arises from the sense of “mine” (mamatva).

This attachment leads to desires for favorable objects and aversion toward unfavorable ones, resulting in karmic accumulation. However, when the soul realizes its true nature and understands its distinction from external objects, it becomes free from attachment. In this state of detachment (nirmamatva), the soul renounces delusion and escapes karmic bondage, ultimately attaining liberation.

The soul must reflect deeply through scriptural contemplation that nothing in this world truly belongs to it and that it belongs to no one. Through this perspective, the sense of detachment can grow stronger.

Introduction to the Next Teaching
At this point, a disciple inquires about how detachment can be achieved. The disciple seeks clarity on the methods for contemplating detachment. Acharya responds by explaining the process, beginning with the phrase “eko’ham nirmamah” (I am alone and unattached) and elaborating further through verses like “mama vijñasya ka sprihā” (What desire can arise in one who is enlightened?). This explanation is encapsulated in Gatha 27.

Swadhyay Ishtopadesh Gatha 26 to 29

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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