Ishtopadesh Gatha 28

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

Utthanika (Prelude):

The contemplative mind wonders: What is the outcome of attachment to the body and related entities? What does one truly gain from such associations?

As this thought deepens, the individual instinctively arrives at the resolution:

इष्टोपदेश गाथा 28

दु:खसंदोहभागित्वं, संयोगादिह देहिनाम् त्यजाम्येनं तत: सर्वं, मनोवाक्कायकर्मभि: ॥28॥

duḥkhasaṃdohabhāgitvaṃ, saṃyogādiha dehinām
tyajāmyenaṃ tataḥ sarvaṃ, manovākkāyakarmabhiḥ ॥28॥

Poetic Translation (Padyanuvad )

asahanīya duḥkhon kā phal hai, yah saṃsārī banā huā,
saṃyogaj bhāvon kā phal hai, rāgādik meṃ sanā huā.
isī bāt ko jān mānkar upakṛt hūṃ guruvachanon se,
rāgādik ko pūrṇ tyāgtā, tan se, man se, vachanon se ॥28॥

The soul involved in the delusion of egoity is enmeshed in the bond- age of karmas; he who is free from delusion of egoity is freed from the bondage of karma, this is the order of things; such being the law, one should try in all possible ways to attain to pure self-contemplation, devoid of the delusion of egoity.

Note – We have already seen that desire is the root of bondage. Here the acharya takes us a step further towards the analysis of desire, which is rooted in the delusion of identity with the body. The ordinary man only knows himself as the physical personality and naturally remains absorbed in the gratifications of the bodily cravings and wants. This is the delusion which the acharya warns us against.

Deliberation (vivechana)

Today’s era is heavily influenced by science, including physiology. People no longer just listen to news but watch it on TV. Writing habits are changing—some prefer English over Hindi and vice versa. You might say, “Knowledge is expanding.” Yes, it is, but if this knowledge extends to spirituality or meditation, it could lead to self-realization or omniscience (kevalgyan). However, worldly beings are more influenced by science than by spirituality. The advancements in scientific knowledge or machinery also depend on concentration. If this same concentration is applied with the right mindset, it can lead to omniscience or liberation.

Some may question whether the knowledge developed in this scientific age can achieve ultimate purpose (abhipray). Answering this, the Acharya explains that one must first understand what abhipray means. From a spiritual perspective, abhipray means freedom from attachment and aversion. Is science helping us eliminate attachment and aversion? Is any effort being made in that direction? If not, then the purpose (abhipray) can never be achieved.

It is true that no invention can occur without concentration, but the intention behind it must be clear. What is the purpose of any invention? This needs to be kept in mind. The purpose determines whether the goal is achieved. Without achieving the goal, worldly beings remain unhappy.

Worldly beings endure numerous sufferings due to their association with external objects. These sufferings may be physical, mental, or verbal. The root cause of all these sufferings is the association with external objects, which itself stems from delusion and ignorance. Because of delusion, worldly beings refuse to let go of associations, even though these associations are the root cause of suffering. The association with the body leads to suffering, and when this association begins to end, it causes distress. This detachment is perceived as undesirable.

Until detachment from the body becomes desirable, the association with the body cannot end, no matter the time or circumstance. The very definition of samsara (worldly existence) is the union of the soul with the body. This union persists until the fourteenth spiritual stage (gunasthana). These stages represent the progressive development of the soul’s nature, which is influenced by delusion and activities (yoga). The fourteenth stage is the final step in this progression, yet it remains within the realm of samsara because dwelling in these stages is not the soul’s true nature. True nature transcends the stages and classifications.

Even in the fourteenth stage, previously bound karmas persist and remain operative. Although no new karmic influx (asrava) or bondage occurs at this stage, the existing karmas and the body’s association remain. Liberation cannot be attained until this association is severed.

Thus, worldly beings must understand that the association with the body is the root cause of their suffering. Yet, if one seeks happiness through the body, feels pleasure from bodily associations, or considers the body a source of joy, it implies ignorance of the true self. Such a being does not wish to detach from the body and considers physical death as personal death. The Acharya clarifies that one should not equate the body’s death with their own death. Instead, understanding that “my death is not the body’s death” can help achieve the ultimate purpose (abhipray).

The common belief that happiness cannot be experienced without the body is addressed in the verses that follow.

Isthopadesh Gatha 28 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Literal Meaning (Anvayarth)
In this world (iha), living beings (dehinam) become participants in the accumulation of sufferings (duhkhasandohabhagityam) due to their association (samyogat) with external objects. Therefore (tatah), I renounce (tyajami) all these associations (enam sarvam) of the body and karmas through the actions of mind, speech, and body (manovakkayakarmabhih).

Interpretation (Bhavarth)
All the sufferings of the soul in this world arise due to its association with the body. If the soul were free from its association with the body, it would not experience hunger, thirst, birth, death, disease, pain, sorrow, worry, or any other form of suffering. Just as iron heated in fire endures the blows of a hammer due to its association with fire, similarly, the soul endures all forms of suffering due to its association with the body.

Therefore, to free itself from suffering, an experienced soul with the right vision (samayagdrishti jiva) makes efforts to sever this association with the body through its mind, speech, and actions. In essence, the soul focuses on its pure nature through mental discipline, restrained speech, and controlled bodily actions (manovakkaya gupti).

Prologue (Utthanika)
The one contemplating further reflects on the connection between the soul and the physical matter (such as the body), as described in sacred texts (Agama). This connection is the cause of death, diseases, and other obstacles related to the mortal body. Then the question arises—how and through what practices or meditations can this connection be removed? The contemplator finds the solution within themselves and proceeds.

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 ( Gatha 25 ) | गाथा 26 ( Gatha 26 )| गाथा 27( Gatha 27 ) | गाथा 28 | गाथा 29 | गाथा 30 | गाथा 31 | गाथा 32 | गाथा 33

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