Ishtopadesh Gatha 29

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

Utthanika (Prelude):

The one who contemplates wonders about the relationship between the soul and the physical matter, such as the body. It is this connection that causes the soul to experience death, diseases, and related afflictions. The question arises: how can these obstacles be removed, and with what perspective or contemplation? The one who reflects finds the solution within themselves and resolves:

इष्टोपदेश गाथा 29

न मे मृत्यु: कुतो भीतिर्न मे व्याधि: कुतो व्यथा नाहं बालो न वृद्धोऽहं, न युवैतानि पुद्गले ॥29॥

na me mṛtyuḥ kuto bhītirna me vyādhiḥ kuto vyathā
nāhaṁ bālo na vṛddho’haṁ, na yuvaitāni pudgale ॥29॥

Poetic Translation (Padyanuvad )

maraṇa nahīṃ hai mera mujhko, kahāṃ bhīti ho? kisase ho?
vyādhi nahīṃ hai mujhameṃ, mujhko, vṛthā vyathā phir kisase ho?
bāla nahīṃ hūṃ, yuvā nahīṃ hūṃ, vṛddha nahīṃ hūṃ jñāta-rahe,
ye pudgala kī rahīṃ daśāyeṃ, cetana mera sātha rahe ॥29॥

I am not subject to death; then, what should I fear death for? Nor am I subject to disease, then, what can cause me pain ? I am not a child; I am not an old man; nor am I a youth: all these appertain to the flesh (matter).

Note – Pure Spirit is free from death and disease, and has no concern with the divisions of life, childhood, youth, oldage and the like. These are different conditions that appertain to the body of matter, which is, undoubt- edly, not the same thing as Spirit or the soul. Why should, then, one fear death? and how can one be really affected by disease? The saint, knowing the pure immortal and incorruptible nature of the soul speedily attains to the highest and best condition of Life which is enjoyed by all who acquire the purity of their spiritual nature.

Deliberation (vivechana)

Birth, death, illness, old age, and similar conditions are all characteristics of the physical body (pudgala). These attributes are associated with the pudgala, arise within it, and are due to it. The Acharya declares: “Na me mrityu—my soul does not die.” One must have unwavering faith in this truth. People worry, “What will happen if I die?” But the Acharya counters: “If you continue to live as you are, what difference will it make?” Reflect on how you have been living—where and how have you lived? And how should you live?

Every spiritual person should cultivate the understanding that my soul does not die. If this is firmly realized, even the concept of death loses its terror. So, if death occurs, whose death is it? Ponder deeply: the one whose body dies—does that truly affect you? It should bring neither sorrow nor fear to the awakened soul. Yet, for the ignorant worldly beings, the greatest fear is death itself.

Even someone with no illness, no problems, no stress, and abundant wealth will be thrown into turmoil if told that death is near. This panic alone can lead to premature death. The fear of death often arises from situations that are merely perceived as fatal. For example, consider the fear of snakes. You sit safely, but the mere mention of a venomous snake can invoke fear. You begin imagining the worst—that if it bites, death is inevitable.

The Acharya remarks, “While we fear snakes, no one perceives delusion (moha) as a venomous serpent, even though it bites and poisons us constantly.” Attachment and aversion, anger, pride, and other passions are the true serpents. Those who recognize this truth overcome these dangers and cross the ocean of worldly existence. Reflect on this—why fear the snake, another living being like you? Keep in mind: as long as there is fear of death, freedom from death is unattainable. Mere fear cannot lead to liberation, nor does the desire for salvation alone result in its attainment.

Acharya Samantabhadra Swami beautifully expresses this in his Swayambhu Stotra, while extolling Lord Suparshvanath:

बिभेति मृत्योर्न ततोऽस्ति मोक्षो। नित्यं शिवं वांछति नास्य लाभः ॥७/३४॥

“Bibhēti mṛtyōrn tatōsti mōkṣō, nityaṃ śivaṃ vāñchati nāsya lābhaḥ” (7/34)

Translation:
“Fear of death does not lead to liberation, nor does merely wishing for eternal bliss ensure its attainment.”

This profound truth underlines that liberation is not achieved through fear of death, nor does mere longing bring about eternal happiness or freedom (Shiva). True understanding lies in realizing that death concerns the body, not the soul. When this realization firmly takes root, both fear of death and attachment to the physical body dissolve.

Birth, Death, and Old Age: Understanding Life’s Transience

Birth, aging, and death are transformations of the body, governed by the unfolding of karmic bonds. These transformations occur under the influence of well-orchestrated karmic fruition. However, it is important to note that this cycle is not eternal—it can be ended. Until now, no living being has been free from āyu karma (life-determining karma) even for a single moment. When āyu karma is completely absent, liberation (moksha) becomes inevitable, as it is only upon the cessation of āyu karma that one attains emancipation.

Among the ten life forces (pranas), āyu is one. The others, such as the five sensory forces and three vital strengths, cease one by one as a being progresses spiritually. At the fourteenth stage of purity (gunasthana), only āyu remains. The cessation of this last prana results in liberation. In the lifetime destined for liberation, the soul operates with only one existing āyu karma, and no other karmic influence of life force remains.

This progression is akin to a journey—just as a vehicle moves forward only when fueled, every being, from the smallest organism to the most advanced saint, requires āyu karma to sustain life. Even microscopic organisms in nigoda (a collective form of minimal life) ensure their continuation by carrying a karmic “fuel reserve” before their death. Similarly, humans and higher beings, regardless of their circumstances, cannot escape the need for āyu karma. However, beyond the seventh stage of spiritual purity, saints and sages progressing toward liberation no longer require this karmic fuel.

Those on the path of upashama (suppression of passions) may temporarily rely on previously acquired karmic arrangements, but the ultimate seekers of liberation (ksapaka) rise beyond the need for fresh karmic bonds. Their journey culminates in moksha without needing additional karmic reserves.

Breaking the Cycle
In the three realms of existence, the process of karmic bonding is incessant, but it can be disrupted through detachment (vitaragata). The more a soul cultivates detachment, the weaker the karmic ties become. With increased detachment, karma begins to dissolve, and eventually, complete liberation from karma becomes a certainty.

The Path to Liberation
This process resembles the family of a critically ill patient. The family, witnessing the severity of the disease, grows anxious and seeks medical care. Even doctors might express their concerns, sometimes predicting limited survival. While these reactions may bring tears to loved ones, mere sorrow cannot save the patient. Similarly, lamenting over karmic bondage achieves nothing. Instead, one must ask critical questions:

• What is karma?
• Why does it bind?
• How does it bind?
• What causes it to persist?
• What leads to its cessation?

Through deep contemplation of these questions, one realizes that death is merely the culmination of āyu karma. Understanding and accepting this truth dissolves fear and fosters a path to liberation.

Ultimately, detachment and self-awareness are the keys to breaking free from the cycle of birth and death, leading the soul toward eternal freedom and bliss.

Death, Disease, and Self-Realization

Death is not something to be feared. The seeker of liberation (mumukshu) embraces this realization with the conviction:

“Na me mrityuh kuto bhitih”
(“I cannot die, so why should I fear death?”)

“Na me vyadhih kuto vyatha”
(“I have no disease, so why should I suffer?”)

Every being grapples with their pain, often wondering who will truly listen to their sorrow. They feel unheard, even believing that if an omniscient being (Kevali Bhagwan) were to listen to their woes, they would grow weary of the magnitude of suffering. But the reality is, Bhagwan does not need to listen; they already know the depth of every soul’s pain.

Human perception is limited. We do not see our own birth because our eyes are closed at the time, and we cannot witness our death, as our eyes close before it happens. Yet, we constantly ask, “Who will understand my pain?” Such lamenting is unnecessary. Bhagwan possesses the complete record of your infinite lifetimes, far beyond your current existence.

Physical illness is merely a transformation of the body, not of the soul. All material substances are subject to change; this is their inherent nature. If one understands this truth, they realize that bodily ailments are not true afflictions—they are simply changes within the body. The soul itself remains unaffected.

If any ailment exists in the soul, it is attachment (raga), aversion (dvesha), and delusion (moha). These are karmically induced states, not the true nature of the soul. Recognizing this distinction reveals that suffering caused by birth, disease, or death is illusory. Instead, equanimity arises in their presence.

The Practice of Discriminative Knowledge (Bhed-Vijnana)
In times of illness, pain, or suffering, one must practice bhed-vijnana—the knowledge that differentiates the soul from the body. This wisdom entails:

1. Seeing external entities as external and the self as the self.
2. Understanding that the body and its ailments are separate from the conscious soul.
3. Recognizing the soul as pure, eternal, and unaffected by bodily transformations.

When a seeker practices bhed-vijnana, they gain a true understanding of their existence and experience inner joy. They realize:
“I was unnecessarily troubled by my diseases, pain, and suffering. Now I know that I am a healthy, conscious soul. Illness and discomfort are mere transformations of the body. Hence, there is no need to consider them sources of suffering.”

Through this practice, the seeker learns to see and experience the separation between body and soul, resulting in freedom from pain even amidst bodily affliction and physical decline.

Strengthening Bhed-Vijnana
In the initial stages, seekers are trained in bhed-vijnana with affirmations like:
“I am not a child. I am not an elderly person. I am a soul endowed with the nature of knowing and seeing.”

Once this realization becomes firm, no further instruction is needed. It is akin to digestion: a person with weak digestion is advised to eat carefully, avoid certain foods, and follow dietary restrictions. However, someone with strong digestion requires no such guidance—they naturally eat what is appropriate according to their capacity.

Similarly, in practicing bhed-vijnana, one must consider their capacity, strength, and discernment. With consistent effort and self-awareness, success in realizing the soul’s true nature becomes inevitable.

The Importance of Practice and Discernment in Self-Realization

To make practice firm, repeated effort and emotions are essential. Consider the example of a student beginning school. They are handed a slate, pencil, book, and pen in a bag. The teacher starts by teaching the alphabets “A-Aa,” instilling the recognition of these symbols in the student’s mind. Gradually, the student is asked not only to recognize but also to write the alphabets on the slate. The teacher demonstrates on the slate, and the student repeatedly replicates it. Eventually, the student becomes so proficient that they can fill the entire slate without assistance.

This is the essence of practice—repetition until mastery. Once the skill becomes second nature, further practice is unnecessary. However, during the learning phase, if the student dismisses the process, thinking, “Why bother practicing ‘A-Aa’? I’ll learn everything naturally as I grow older,” they miss the point. They might rationalize that their father reads large books effortlessly, but they must understand that even their father once practiced alphabets as a child. This realization can inspire the student to enthusiastically pursue learning.

Strengthening Discernment (Bhed-Vijnana)
Similarly, the practice of bhed-vijnana—the knowledge of distinguishing the soul from the body—requires continuous effort. A strong foundation in bhed-vijnana leads to a deep and steady meditative practice. Without bhed-vijnana, concentration in meditation is challenging. Instead of focusing inward, the mind fixates on external concerns, such as checking the clock or waiting for the meditation session to end.

In contrast, someone grounded in bhed-vijnana remains undisturbed during meditation, free from thoughts like “What time is it?” or “When will the bell ring for the next session?” Those who lack focus merely pass the time, whereas those immersed in meditation burn karmic bonds and achieve spiritual progress.

Experiential Joy of Discernment
The practice of bhed-vijnana brings unparalleled joy. Theoretical knowledge, regardless of its volume, cannot match the bliss of a single moment of experiential realization. While knowledge is conceptual, bhed-vijnana is practical and transformative.

Even an unlettered person with strong bhed-vijnana can achieve enlightenment (keval-gyan). Therefore, it is vital to strengthen bhed-vijnana by reflecting:
“Naaham balo, na vruddho’ham”
(“I am neither a child nor an old person.”)

“Na yuva-itani pudgale”
(“I am not a youth either; these are all states of the physical body.”)

Understanding the Nature of the Body and Soul
A child, an elder, or a youth—all these identities pertain to the body, not the soul. The body is shaped by karmic influences such as naam karma and gati naam karma. The body’s transformations are tied to the fruition of these karmas, not the essence of the soul.

The soul mistakenly identifies itself as male or female due to mohaniya karma (deluding karma). Similarly, it perceives itself as human, animal, celestial, or hellish based on the karmic fruition of manushya gati naam karma, tiryancha gati naam karma, and so forth. While the soul experiences the outcomes of all karmas, the realization of its true nature transcends these states.

When the soul focuses on its inherent nature, free from attachment (raga), aversion (dvesha), or delusion (moha), it understands that it is not human, animal, celestial, or hellish. The soul is pure consciousness—an eternal observer and knower.

The practice of bhed-vijnana leads to the realization that the soul is distinct from the body and its transformations. This discernment strengthens meditation, fosters detachment from worldly identities, and reveals the true, blissful nature of the soul. By embracing this practice, one transcends the limitations of theoretical knowledge and achieves profound spiritual progress.

The Eternal Perspective: Distinguishing the Self from Temporal States

The soul, being eternal and immutable, often loses sight of its true nature and becomes entangled in transient states (paryayas). Childhood, youth, and old age are merely conditions of the soul’s material embodiment and are neither eternal nor permanent; they are perishable. Identifying oneself as a child, a youth, or an elderly person reflects attachment to these transient states rather than the true essence of the soul.

Influenced by mohaniya karma (deluding karma), the soul becomes engrossed in these impermanent states, much like a spider weaving a web of karmic bondage only to become ensnared in it. A powerful analogy for this entrapment is the barasingha (a swamp deer) whose antlers get tangled in bushes while grazing. As it struggles to free one antler, the others also get caught, eventually leading to its demise.

Similarly, humans entangle themselves in worldly relationships—first as husband and wife, then through expanding familial bonds—until life becomes a complex web. As family responsibilities grow, the household starts resembling a council, which, instead of bringing harmony, often leads to conflicts and burdens. Hence, the wise counsel of the Acharyas: Why weave a web in which you yourself will be trapped? Liberation from this web is possible only through the constant practice of bhed-vijnana (the discernment of the soul from the non-soul).

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The Wisdom of Bhed-vijnana

One who has mastered bhed-vijnana does not attribute agency (kartavya), enjoyment (bhoktavya), or ownership (swamitva) to external entities or states. They understand that the soul is not the doer or enjoyer of another’s reality. For example:

• A grandfather cannot experience the joy of his grandson.
• A son cannot share the father’s experiences, nor can a father partake in his son’s.

Why is this so? Because one substance (soul) cannot become the master, doer, or experiencer of another. Each soul is independent and self-contained, incapable of being influenced by another’s karmic states.

This world is akin to a web, yet we remain ensnared in it. Whether before eating or after, whether rich or poor, we are plagued by restlessness. When childless, one yearns for children; when children arrive, responsibilities multiply. When homeless, one dreams of building a house; once it is built, disputes and attachments emerge. Have we truly found peace, or merely invited more conflict into our lives?

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Acharya Pujyapada’s Eternal Message

Acharya Pujyapada Swami succinctly states, “Na yuva-itani pudgale” (“Neither youth, old age, nor childhood define the soul.”). These are all states of the material body (pudgala). Recognizing this distinction between the soul and its transient conditions is the essence of bhed-vijnana.

This discernment must be maintained as a constant effort, our purushartha (spiritual endeavor). The realization that the soul is an eternal observer and knower, distinct from the temporary states of the body, leads to liberation. By practicing this awareness, we can break free from the karmic web and experience the bliss of the soul’s true nature.

Let this inner pursuit remain steadfast, guiding us toward self-realization and ultimate liberation.

Isthopadesh Gatha – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayartha (Literal Meaning)

• (Me mrityuh na): My death does not occur.
• (Kuto bhitih): Therefore, how can there be fear?
• (Me vyadhih na): I do not suffer from any disease.
• (Kuto vyatha): Hence, how can there be sorrow?
• (Aham): I am neither
  • (Balah na): a child,
  • (Vriddhah na): an old person,
  • (Yuva na): nor a youth.
• (Etani pudgale): All these conditions are associated with the material body (pudgala).

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Bhavartha (Interpretative Meaning)

As a conscious, eternal soul characterized by sentience, I am devoid of mortality. From the perspective of the soul’s intrinsic nature (nishchaya naya), death is nonexistent for me. Consequently, I cannot have fear of death or threats such as serpents or other dangers stemming from mortality.

The material body is subject to diseases caused by imbalances in vata, pitta, and kapha. However, my formless and eternal soul is unaffected by these bodily ailments. Thus, I cannot experience pain or suffering caused by disease.

I am not the child, the young person, or the elderly being, as these are mere transformations of the material body (pudgala). Death, disease, childhood, youth, and old age are all transient states tied to the physical body and are entirely absent in my incorporeal, conscious soul. I am free from these changing states and conditions.

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Uthanika (Prelude)

A practitioner of spiritual contemplation may sometimes question themselves:
“If I am truly free from fear, sorrow, and attachment, why do remnants of my habitual identification with the body, which I have held since birth, sometimes resurface? Why do I feel regret over relinquishing things like bodily associations, even though I have let go of them through the power of discernment (bhed bhavana)?”

The contemplator then reassures themselves:
“No, such regret is not justified. Why? Because…”

The realization arises that the attachments and identifications with the body were products of ignorance and habit. Now, with the light of true understanding, I see my eternal nature clearly. The lingering sense of loss is a mere vestige of my prior, mistaken identification with the body. As the understanding of the self deepens, such regrets naturally dissolve.

Swadhyay Ishtopadesh Gatha 26 to 29

Swadhyay Ishtopadesh Gatha 29

Swadhyay Ishtopadesh Gatha 29 & 30

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 ( Gatha 28 )| गाथा 29 | गाथा 30 | गाथा 31 | गाथा 32 | गाथा 33

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