Ishtopadesh Gatha 4

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

Utthānikā (Introduction)

Resolving the disciple’s doubt, the Acharya replied, “Practicing vows and disciplines is not futile” (in fact, it is meaningful). Not only that, but it is also inappropriate to label self-devotion as unworthy. Supporting this statement, the following verse is presented:

Yatra bhāvaḥ śivaṃ datte dyauḥ kiyaddūravartinī।
Yo nayatyāśu gavyūtiṃ krośārdhe kiṃ sa sīdati?॥4॥

Poetic Translation (Padyanuvad )

Jin-bhāvoṃ se niyam rūp se, miltā hai jab Śivpur hai,
Un bhāvoṃ se bhalā! Batā do, kyā? Nā miltā Sur-pur hai।
Drutgati se jo vāhan yātrā, kai yojanon kī kartā,
Ardh-kosh kī yātrā karne meṃ bhī kyā? Vah hai ḍartā॥4॥

The soul that is capable of conferring the divine status when medi- tated upon, how far can the heavens be from him? Can the man who is able to carry a load to a distance of two koses feel tired when carrying it only half a kos?

Note – This verse is intended to settle the doubt that might now arise in the mind as to the respective merits of self-contemplation and the obser- vance of vows. especially in regard to the ability of the former to secure a rebirth in the heavenly-regions. The answer is that the soul’s contemplation cant grant both moksha as well as heavens, which are much nearer so to speak; since he who can easily cover a distance of four miles with out being fatigued is not likely to experience trouble in going only a mile. Self-con- templation thus, is much superior to the mere observance of vows, though the latter are able to lead to heavens for the time being.

The emotions that lead to liberation should not be aimed at merely attaining heaven. Such a thought is contradictory because what leads to the ultimate goal cannot reasonably be pursued for a lesser one. If something can achieve the supreme result, then attaining a lower objective is naturally within its scope, without needing special emphasis. It is certain that the three jewels (Ratnatraya)—right faith, right knowledge, and right conduct—grant not only liberation but also positions of celestial glory, such as becoming a Deva or even an Indra (king of gods).

Acharya Samantabhadra Swami beautifully articulates this in his masterpiece Ratnakaranda Shravakachara:

“Devendra-chakra-mahimanamameya-manam,
Rajendra-chakramavanindra-shiraurchaniyam;
Dharmendra-chakramadharikrita-sarva-lokam,
Labdhva Shivam cha Jinabhaktirupaiti Bhavyah.” (Verse 41)

A soul with right faith (Samyagdrishti) can attain not only the position of a Devendra (leader among gods) or Chakravarti (universal emperor), but also the supreme position of Dharmendra-chakra. This position holds unparalleled influence across the three worlds, attracting all glory, prosperity, and power to its possessor. Such a soul ultimately attains the state of liberation (Shivam).

A Tirthankara is one who constructs the ford (Tirtha) to transcend the cycle of birth and death. Their birth heralds the establishment of paths that lead souls to liberation. Even while residing in celestial realms, their very existence brings peace and harmony to the human world. They are not just sovereigns of a region but are considered the masters of the three worlds, inspiring transformation and spiritual awakening.

The life of a Tirthankara resembles a grand stage where countless beings converge for salvation. Through their practice of the sixteen extraordinary contemplations (Shodasha-karana Bhavana), they attain this exalted status. While the twelve contemplations (Dwadasha Bhavana) lead to detachment, the sixteen specifically contribute to creating an atmosphere conducive to liberation.

Avoidance of Desires and Passions

True ethical conduct (Samyak Charitra) is not merely about avoiding sensory indulgences but also about steering clear of passions (Kashayas). Sensual pleasures and passions are closely intertwined; the presence of one kindles the other. When passions arise, they disturb the purity of the soul’s disposition (Parinam), ultimately disrupting the path to liberation.

By practicing the Ratnatraya, one avoids both sensory indulgences and passions, safeguarding the purity of their soul. While liberation (Shivam) remains the ultimate goal, interim rewards such as positions of Devendra and Chakravarti can also be attained through such practices. Acharya highlights this in the term Labdhva, illustrating that the devotee of Lord Jina ascends through these stages, culminating in the attainment of liberation.

The practice of vows, discipline, and devotion is far from futile. It leads to unparalleled spiritual and material rewards, culminating in liberation. The path prescribed by the Tirthankaras is not only the gateway to the supreme goal but also ensures significant progress and prosperity in the interim stages. This underscores the meaningfulness of self-devotion and spiritual discipline.

Swadhyay Ishtopadesh Gatha 3 & 4

Swadhyay Ishtopadesh Gatha 4 & 5

इष्टोपदेश Ishtopadesh

इष्टोपदेश Ishtopadesh

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

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