Ishtopadesh Gatha 30

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

Utthanika (Prelude):

A thinker or contemplator, one who engages in deep reflection (bhavak), attains self-awareness (pratibodha) and reasons with themselves:
“No, this cannot be so,” because

इष्टोपदेश गाथा 30

भुक्तोज्झिता मुहुर्मोहान्मया सर्वेऽपि पुद्गला: उच्छिष्टेष्विव तेष्वद्य, मम विज्ञस्य का स्पृहा ॥30॥

Bhuktojzhitā muhurmohān, mayā sarve’pi pudgalāḥ
Ucchiṣṭeṣviva teṣvādya, mama vijñasya kā spṛhā || 30 ||

Poetic Translation (Padyanuvad )

Moha-bhāva se vigata-kāla mein, mujhse ye pudgala-sāre,
Bahut bāra bhī, bāra-bāra bhī, bhoge, chhoḍe, ura dhāre.
Vamana-rūpa-sama bhogon mein ab, merā mana yadi phir jātā,
Vijña banā mujhko śobhā kyā? detā uttara lajavātā. || 30 ||

Again and again, through delusions, have the bodies of matter been enjoyed and thrown off by me; how can I long for them now that I am endowed with true wisdom; for no one likes to eat the leavings.

Note – In the past infinity of time, during which the immortal-soul has never ceased to exist, it has put on all kinds of bodies and enjoyed, again and again the pleasures appertaining to embodied existence, through them, throwing them off always at the end of each form of life. The bodies and things of matter are thus like the leavings in a plate which nobody will like to eat. The Right Believer, whose vision has been clarified to perceive the true side of Life, therefore, cannot long for them, since it will be like a longing to eat the leavings and refuse.

Deliberation (vivechana)

Under the influence of delusion (moha) and ignorance (avidya), worldly beings repeatedly consume and discard all material aggregates of the universe (pudgala varganas), whether in the form of karma or non-karma. Despite nothing being truly new, ignorance makes one perceive the old as new and the new as old, leading to the repeated cycle of attachment and rejection. Delusion creates distorted beliefs, causing one to view the essential as non-essential and vice versa, thereby clinging to non-essential material aggregates repeatedly. This happens in the absence of true discernment (bhed-vijnan).

The state of worldly beings is akin to a dog holding a bone in its mouth. It chews on the bone persistently, and as it chews, its gums begin to hurt. Eventually, it stops chewing, and the bone falls from its mouth, yet it continues to taste blood. Unknown to the dog, the taste is not from the bone but from its own bleeding gums. Similarly, worldly beings perceive happiness in sensory pleasures, even though it is merely an illusion of joy (sukh-ābhās). If true happiness resided in these material pleasures, it would be universal and accessible to all.

For instance, consider an 80-year-old man whose senses have weakened, teeth have fallen out, and the ability to taste is lost due to fever. Even if you offer him sweets like laddus, halwa, or gulab jamun, they will taste bitter to him. If sweet flavors inherently contained happiness, he too should experience joy. However, while consuming these items, his face reflects discomfort and distress, as if he is undergoing some pain. Why does this happen? It can be attributed to the emergence of unfavorable karma (asata karma). This suggests that karma has transitioned, resulting in altered non-karma experiences.

The outcomes of karma are experienced through the medium of non-karma. When non-karma undergoes transformation, the manifestation of karma also shifts, altering the individual’s perception of results. Thus, the fruits of karma continually bring about changes in consciousness.

The Wise Perspective on Attachment and Detachment

A wise soul (gyani jiva) maintains their discernment (bhedvijnan) amidst the ever-changing consciousness influenced by karma. This discernment allows them to experience true happiness, understanding that it neither resides in karma nor in non-karma, but originates from the innate power of their consciousness. Relying on this wisdom, the wise soul contemplates the nature of knowledge and perceives all material substances of the world as analogous to regurgitation (ucchhishta vaman). This realization leads to detachment from sensory pleasures, and they no longer harbor the desire to indulge in them repeatedly. Instead, they make efforts to renounce them.

For example, imagine eating a meal and suddenly vomiting mid-way. What would you do? The very food you once found appealing now repels you, and you stop eating it. A worldly being may abandon the food after vomiting but continues to desire material pleasures, akin to consuming regurgitated food repeatedly. Who would willingly consume such vomit again? Only a thoughtless, ignorant child would attempt to do so.

Consider a child being fed milk by their mother. Due to internal disturbance, the milk curdles and is expelled. The child, unaware, may attempt to consume it again, mistaking it for milk. Similarly, Jinvani Mata—the compassionate voice of the Tirthankaras—offers the nectar of wisdom and advises that all material substances are like vomit. These substances have been consumed and discarded repeatedly by worldly beings. The question arises: how much longer will you keep re-consuming this metaphorical vomit?

The Ignorant vs. the Enlightened

An ignorant, undiscerning worldly being does not value the nectar of Jinvani Mata. However, a wise soul reflects on these teachings and concludes, “Trust in the words of Jinvani Mata and abandon any desire for these substances, akin to vomit.” As a result, the wise soul declares, “Why should I desire these substances?”—mama vigyasya ka spriha (What desire can I have?). This detachment naturally follows their realization of the transient and unworthy nature of these material pleasures.

The Illusion of Attachment

“मोह महामद पियो अनादि ॥ छहढाला, १/३ ॥

The worldly being, intoxicated by the “liquor of delusion” (moha mahamada) and blinded by ignorance, fails to grasp this reality. Despite their deteriorating condition, they remain oblivious and do not reflect on their actions. Such is the effect of intense karmic influence.

The Practice of the Twelve Contemplations

One could write extensive, insightful treatises on the Barah Bhavanas (the Twelve Contemplations) and might even write about them twelve times over. Yet, it is possible that such a person might never truly practice these contemplations even once. How is this possible? It is because practicing the contemplations requires a deliberate, profound effort. Such practice is rare and precious. Even the Tirthankaras, while living a household life, do not engage in these contemplations. However, when they begin contemplating them, they renounce worldly life.

The moment they immerse themselves in the Twelve Contemplations, celestial deities (laukantik devas) descend from the heavens to admire and commend their practice. These deities, being proponents of these contemplations, recognize the transformative power they hold.

Practical Application of the Twelve Reflections

Delivering discourses on the Twelve Reflections (Barah Bhavanas) and analyzing them is a matter of knowledge. However, deeply contemplating and practicing these reflections is an exercise in bhedvijnan (discerning wisdom). Repeated contemplation of the Twelve Reflections calms and clears the mind, making it stress-free. This practice not only strengthens knowledge but also fosters the emergence and fortification of new discernment.

The emotional line, “Kahan gaye chakri jin jeeta Bharat khand saara” (Where did the emperors who conquered the entire Bharat region go?), invites us to reflect on the transient nature of even the most powerful beings of the past. If a Chakravarti (universal emperor) could not remain secure here, then how can we or our possessions be secure? Such reflections naturally arise when contemplating the Twelve Reflections. The objects and events that serve as causes for these reflections act as the foundation for the development of bhedvijnan.

The Impact of Contemplation

The results of truly practicing these reflections are profound. When a person steps out of an environment of renunciation or the Twelve Reflections, they may aspire to become a Chakravarti upon learning about the grandeur of such emperors. However, when immersed in the atmosphere of renunciation and reflection, they develop the realization: “Where have these Chakravartis gone?”—a thought that inspires detachment.

The external environment and emotional disposition differ greatly. One fosters detachment (vairagya), while the other stirs attachment (raga). This demonstrates that the transformation of emotions depends on elements like substance (dravya), space (kshetra), time (kaal), and thought (bhava).

Practical Experience Over Theory

Practical experience carries more weight than theoretical understanding. In practical application, it is possible to achieve full marks because the object is directly witnessed. When one begins to experience the truth of what they have learned, a sense of satisfaction arises. This satisfaction strengthens faith as the individual realizes they have seen what they previously only understood intellectually. This direct experience deepens and fortifies their conviction over time.

The Role of Discerning Wisdom in Knowledge Stabilization

“Through bhedvijnan (discerning wisdom), knowledge matures and becomes firm, while in its absence, knowledge remains pliable and unstable.” Lifelong discussions or accumulation of knowledge do not necessarily stabilize it. However, with the practice of bhedvijnan, knowledge becomes steady and self-disciplined. Instead of reading hundreds or thousands of texts, focus on practicing and cultivating bhedvijnan even once.

This can be compared to a potter who makes hundreds of pots but lacks a proper storage space. During the rains, all the pots dissolve or wash away, causing a great loss. Instead, if the potter creates only a few pots, proportionate to the available storage, the outcome is controlled and fruitful. Similarly, in the laboratory of life, the controlled application of knowledge through bhedvijnan brings spiritual joy and fulfillment.

Practical Application vs. Mere Knowledge

Knowledge without practical application holds little significance, as it remains unrefined without experimentation. Without bhedvijnan, knowledge is tainted and clouded by the dust of undisciplined thought. However, once bhedvijnan is attained, knowledge becomes purified and free of contamination. A person guided by bhedvijnan approaches every task with caution and mindfulness. Thus, continual efforts to secure and enhance bhedvijnan form the essence of the path to liberation (moksha-marg).

Sensitivity and the Nature of Substance

The material substances (pudgala dravya) are insentient; hence, they are neither the doer nor the experiencer of their own actions. They are also incapable of knowing themselves or others. Only sentient beings, who possess the faculty of perception, can truly understand themselves and others. When a soul transcends all external influences and conditions, its knowledge transforms into the pure, omniscient state of kevalgyan (absolute knowledge).

The Soul’s Dependence on Karma

If the soul is its own creator, why does it not elevate itself to the state of perfection? Acharyas explain that although the soul has the potential for self-realization, its current dependence on karma restricts its freedom. For example, despite having the ability to see, we cannot perceive without light. Similarly, even with ears, we cannot hear distant sounds. When there is a malfunction in the senses, they fail to grasp their objects. As long as knowledge depends on sensory input, the soul remains bound by external dependencies.

Today, everyone desires to act in their own best interest, but many fail due to the constraints of karmic bondage. The oppressive influence of karma renders the soul so weak and helpless that it cannot accomplish its own well-being despite the intent. Even when motivated to strive for progress, the soul often lacks the energy to act due to the rise of viryantray karma (obstacles to spiritual energy). This prevents the manifestation of the infinite vigor inherent in the soul. Consequently, overcoming karma appears beyond the immediate control of the individual.

For instance, humans and animals in Bharat Kshetra or Airavat Kshetra today cannot ascend beyond the sixteenth heaven. Why? Acharyas explain that these beings lack the karmic capability to bind such elevated destinies. In such circumstances, the soul feels weak and helpless, leading to the question: When will the soul’s true welfare be achieved? This will be elaborated upon in the next discussion.

Isthopadesh Gatha 30 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayartha (Literal Meaning)
(All) Pudgala (material atoms) have been (bhuktaujjhitah) consumed and discarded (muhuh) repeatedly by me (maya mohat) due to delusion. Therefore, (ady) now, how (ka spriha) can a wise person like me (mama vignasya) desire (teshu) those pudgalas that are (ucchishteshu) akin to leftovers?

Bhavartha (Contextual Meaning)
Every worldly being has been trapped in the cycle of birth and death since time immemorial. Over countless lifetimes, the soul has consumed all pudgala particles in the three realms—whether as food, drink, or bodily pleasures—and subsequently discarded them. There remains no particle that the soul has not already experienced multiple times in some form of enjoyment.

Hence, all pudgala particles have become akin to discarded leftovers for this soul. Just as a wise person would not want to eat food they have vomited, a person with true understanding (samyag-drishti) develops no desire for these “leftover-like” pudgalas.

Uththanika (Contextual Question)
Here, the disciple raises the question: Why do pudgalas continue to bind the soul? In other words, how and why does the soul perpetually remain bound by these pudgalas?

Acharya’s Answer
In response, the Acharya explains this concept further in Gatha 31

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

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