Ishtopadesh Gatha 32

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

Utthanika (Prelude):

Therefore, understand that a being bound by actions accumulates actions through them. When this is the case, then –

इष्टोपदेश गाथा 32

परोपकृतिमुत्सृज्य, स्वोपकारपरो भव उपकुर्वन्परस्याज्ञो, दृश्यमानस्य लोकवत् ॥32॥

Paropakṛtimutsṛjya, svopakāraparo bhava upakurvanparasyaajño, dṛśyamānasya lokavat. ॥32॥

Anvayārtha – (Paropakṛtiṁ) leaving aside the act of benefiting others, (utsṛjya) abandoning (svopakāraparaḥ) the focus on self-benefit, (bhava) be eager to focus on benefiting oneself. (Dṛśyamānasya) In this visible (lokavat) world, (ajñaḥ) the ignorant being (parasya) often engages in (upakurvan) benefiting others.

Poetic Translation (Padyanuvad )

Par ko upkāron kā ab nā, pātra banāo bhūl kabhī,
Nij par hī upkār karo ab, pātra rahā anukūl yahī.

Karte dikhte sadā paraspar, laukik jan upkār yathā,
Karte dikhte ajña nirantar, par par hī upkār tathā. ॥32॥

O Witless one! thou art serving this visible show that is not thyself; thou shouldst now renounce doing good to others and take to doing good to thine own Self!

Note –  It is the way of the world that one gives up serving those who are found to be inimical to oneself. The soul has been serving its physical body and the rest of the visible sensible panorama; in the belief that its good lies with the things outside itself. But it has now learnt their real nature. They are-all the ties and joys and relationships of the world, taken together-only so many enemies in disguise! The acharya, therefore. et horts the soul that is endowed with true insight into the nature of things to abandon them to their own fate and turn to its own welfare, that is, to take self contemplation.

Deliberation (vivechana)

Yesterday, it was discussed that actions seek their own benefits, and living beings seek their own welfare. It was also mentioned that “who doesn’t desire what benefits them? Everyone does.” Expanding on this idea, this verse inspires one to focus on self-benefit. The Acharya explains that, until now, worldly beings, driven by ignorance, delusion, and attachment, have considered the body and external possessions as their own and have dedicated themselves to benefiting them. Devoting time to nourishing and protecting the body is considered a form of benefiting it. This has been the recipient of their care and attention up to now. However, the Guru now advises abandoning this ignorance and delusion and, instead, making the soul the recipient of such care and striving to benefit one’s true self.

As long as people, under the influence of attachment, fail to recognize others as separate and regard external objects as their own, they continue to benefit them. However, the moment they, through knowledge, begin to understand themselves as their own and others as distinct, they stop benefiting others and focus on benefiting their own soul. This is the hallmark of a wise person. Therefore, abandon ignorance and embrace wisdom. To constantly serve others, particularly external objects like the body and material possessions, is a sign of ignorance.

The question arises: What is wisdom? The answer is that through discernment (bhed-vijnana), understanding the soul in its true essence and recognizing the body and material possessions (pudgala) as separate entities is wisdom. In summary, understanding the true nature of things is wisdom, and failing to grasp reality is ignorance.

The Acharyas, addressing the spiritually inclined, have given this benevolent guidance:

“Adahidaṁ kādavvaṁ jadi sakkadi parahidaṁ ca kādavvaṁ.
Adahida parahidādo adahidaṁ suṭṭhu kādavvaṁ.”

(Quoted from Bhagavati Aradhana Commentary, p. 258)

The essence of this teaching is that one must first focus on self-benefit. If one has the strength and capacity, then they can work for the benefit of others too. However, between self-benefit and benefiting others, self-benefit must be prioritized and done thoroughly.

Wise individuals primarily focus on their own welfare because they understand that without ensuring their self-benefit, they cannot truly benefit others, even if they have the ability to do so. In contrast, the ignorant neglect their own welfare and constantly strive to benefit others, even when they lack the strength or capacity to do so.

All worldly beings, being social creatures, have experienced in life that no matter how much one benefits others, gratitude is rarely acknowledged. Beneficiaries often fail to recognize acts of kindness for what they are. At times, they even betray the benefactor and work to discredit them. Yet, this ignorant being, blinded by attachment and delusion, fails to comprehend this reality. Many examples of such behavior can be found in ancient texts, and such situations are still observed in the present day.

For instance, parents often dedicate themselves to their children, but who knows when those very children may turn against their own parents, labeling them as burdens and abandoning them? In old age, parents are often left neglected or are made to feel alienated by their own children. This is the strange reality of the world. Those who understand this reality and focus on their own welfare are truly blessed.

Hence, strive to understand the true essence of reality, for time is short, and we are all limited in wisdom. Learn something that can end the cycle of birth, aging, and death, bringing liberation.

Isthopadesh Gatha – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayārtha – (Paropakṛtiṁ) leaving the act of benefiting others (utsṛjya) and abandoning it, (svopakāraparaḥ) focus on benefiting oneself, (bhava) become eager to do so. (Dṛśyamānasya) In this visible (lokavat) world, (ajñaḥ) the ignorant being (parasya) is found (upakurvan) benefiting others.

Bhāvārtha – A wise person primarily focuses on their own welfare, whereas an ignorant person neglects their own benefit and remains engaged in benefiting others. A worldly being spends their entire life in maintaining and serving their body, family, children, wife, friends, and other material and living things, but they do nothing for the welfare of their soul. Due to this, they remain caught in the cycle of birth and death, suffering in the process. All worldly beings are engaging in this self-harm (unwelfare, harm), and therefore, the Acharya advises, “Brothers, stop serving the body, family, and other material things. Instead, focus on your own benefit (welfare). Stop strengthening the body and focus on strengthening the soul through right understanding, vows, penance, renunciation, and self-discipline. This will help you break free from the painful cycle of worldly existence.”

Utthānika – Here, the disciple asks how the distinction (bheda) between the self and others can be recognized, and what the consequences or rewards will be for one who understands this. The Acharya replies, “Refer to verse 33.”

Swadhyay Ishtopadesh Gatha 31 to 33

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

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