Ishtopadesh Gatha 3

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

Utthānikā (Introduction)

Upon hearing this statement, the disciple questions:
“Bhagavan, if the attainment of the supreme state of the soul (Paramatma Swaroop) is solely dependent on the availability of suitable elements such as dravya (substance), kshetra (place), kaal (time), and bhava (state), then wouldn’t the practice of vows (vratas), observances (samitis), and other disciplines become futile? What is the benefit of unnecessarily subjecting the body to hardships for the sake of adhering to these vows?”

To address this doubt, the Acharya provides the explanation in the following verse.

varaṁ vrataihiḥ padaṁ daivaṁ, nāvratairvata nārakam
chāyātapasthayor bhedaḥ pratipālayator mahān ॥३॥

Poetic Translation (Padyanuvad )

Vrat-pālan se sur-pur meṃ jā, sur-pad pānā iṣṭh rahā,
Par vrat bin narakon meṃ girnā, khed! kise vah iṣṭh rahā.

Ghanī chhāṃv meṃ, ghanī dhūp meṃ, thit ho antar pahichāno,
Are! hitaisī vratāvraton meṃ kitnā antar tum māno ॥3॥

Observance of vows leads to birth in the heavens, therefore their ob- servance is proper, the vowless life drags one to a birth in the hells, which is painful; therefore, vowlessness should be avoided, when two persons are waiting for the arrival of another person, but one of them waits in the heat of the sun and the other in the shade, great is the difference between the conditions; precisely the same difference is to be found between the condi tion of him who leads a life regulated by the vows and of him whose life is not so regulated.

Note – In the last verse divinity is said to be the natural attribute of the soul which arises from within its own self on the occurrence of the helpful causes of Self-realization. Naturally enough the question now arises: Why should one take the trouble of observing vows and otherwise subjecting oneself to a life of austerities and hardships, considering that Divinity be obtained without undergoing penances and without vows? The reply is given here in this verse. Painful, at times very painful, indeed, is the life which results from the non-observance of vows. One might even descend into hells which is the most undsirable condition of existence. On the other hand, the observance of vows leads to very happy and desirable conditions, including a birth in the heavens. Therefore the acharya says that the differ- ence between the soul that leading a well regulated life and the one whose life is not so regulated is precisely that between the condition of the map who is waiting for the arrival of a companion in the heat of the day, exposed to hot winds and the burning glare of the sun, and of him who is also await- ing the arrival of the same person but in a cool and shady grove.

Metaphysically of course, the helpful potent causes themselves in- clude the observance of vows and the suffering of hardships at a certain stage of advancement, for without them the kormic filth cannot be sepa- rated from the soul. But the great thing to note about the observance of vows and the suffering of hardships is this that they appear to be irksome and unpleasant only when thought of or looked at from a distance. When one is imbued with the right Faith one realises at once the necessity of a well-regulated life and actually longs for the perfection of character through suffering and self-denial, And the task does not then appear to be burden- some, but is cheerfully accepted as the surest means of the acquisition of that joyous feeling of self-elevation which is dear to the heart of every aspirant on the path. That virtue is its own reward, is a saying the truth of which is not realized except by him whose life is characterzed by self- imposed suffering in the name of Duty and Dharma.

Deliberation (vivechana)

Acharya Pujyapada Swamiji addresses the disciple’s doubt and unveils the profound spiritual truths. He asserts that merely possessing the potential (upadana) is insufficient for achieving the desired outcome; effort and appropriate practices (like the observance of vows) are equally essential. The question arises—if the soul inherently possesses the potential to attain liberation, what need is there for the exertion of vows and discipline? Acharya clarifies that while potential is crucial, it must be complemented by deliberate effort, as no achievement is possible without practice.

The term upadana refers not to the outcome itself but to the inherent capability to manifest the outcome. It is the internal cause, while external factors like discipline and vows act as nimitta (external or auxiliary causes). Only when these internal and external causes converge can the desired outcome materialize.

Acharya further explains to the disciple that dismissing vows and disciplines as futile is incorrect. Observing vows generates new meritorious karma (punya) and also facilitates the destruction (nirjara) of previously accumulated negative karma. This gradual cleansing leads to liberation. Moreover, vows prevent the influx (asrava) of new negative karma, contributing to spiritual progress. Without observing vows, the foundational state (shubhopayoga) required for pure focus (shuddhopayoga), which leads to liberation, cannot be achieved.

Acharya compares this to two travelers waiting to complete their journey. While both must wait, one chooses to rest in the cool shade of a tree, while the other endures the scorching sun. Just as there is a significant difference in their experiences, similarly, living with discipline and vows in a state of restraint (leading to heavenly realms) is far superior to living with indiscipline and indulgence (leading to hellish realms).

Even if one argues that both virtuous (merit-producing) and non-virtuous (sin-producing) actions result in bondage to karma and delay liberation, Acharya refutes this perspective. He expresses regret for such views and reiterates that observing vows is meaningful. It not only facilitates liberation but also ensures a better existence during the journey toward spiritual freedom.

In conclusion, Acharya emphasizes that while ultimate liberation may not be immediate, practicing discipline and vows leads to significant spiritual progress. It provides a foundation for the purification of the soul, making it indispensable for any aspirant on the path to liberation.

Although the one who seeks liberation finds no peace in either heaven or hell, let me pose a question to you. Imagine you hold a pot of ghee in one hand and a pot of buttermilk in the other. As you walk along a path, you stumble on a stone and fall, causing both pots to slip from your hands. Now, tell me, which pot will you attempt to save first? Think carefully and answer. Will you save the buttermilk pot first? Of course not! Everyone knows you will prioritize the ghee pot—this is so obvious that even a child would understand.

In the same way, liberation will happen when it happens, but until then, you face two choices for how to live your life. The first option is a life of discipline, vows, and virtuous conduct that leads to the comforts and joys of heaven. The second is a life marred by indulgence, sin, immorality, and suffering, leading to the torments of hell. Which path would you choose?

Acharya Maharaj, we all unanimously say that until liberation is achieved, we desire a blissful and comfortable existence in heaven. Who would be foolish enough to choose a life in hell?

Thus, Acharya Pujyapada Maharaj advises that if you seek heavenly happiness, you must observe vows and discipline. This is the essence of a meaningful life because heaven requires merit (punya), and merit arises from observing vows. Therefore, the practice of vows is far from futile.

Those who dismiss the observance of vows as meaningless are simply ignorant. One must also remember that observing vows does not merely accrue merit; it also prevents the accumulation of sin (pap) and facilitates its gradual destruction (nirjara). This cleansing is essential for achieving liberation, making the observance of vows an indirect cause of liberation over time.

Swadhyay Ishtopadesh Gatha 3 & 4

इष्टोपदेश Ishtopadesh

गाथा 1 (Gatha 1) | गाथा 2 ( Gatha 2 )| गाथा 3 ( Gatha 3)| गाथा 4 ( Gatha 4) | गाथा 5 | गाथा 6 | गाथा 7 | गाथा 8 | गाथा 9 | गाथा 10 | गाथा 11 | गाथा 12

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इष्टोपदेश PDF