Ishtopadesh Gatha 5

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

Utthānikā (Introduction)

Now, proceeding further, the Āchārya explains that the sentiments (bhāva) which lead to liberation, even if they do not immediately result in liberation, inevitably ensure the attainment of heaven. Upon reaching heaven, what kind of heavenly bliss does that virtuous soul experience? This is now described:

इष्टोपदेश गाथा 5

हृषीकज-मनातङ्क दीर्घ-कालोपलालितम् । नाके नाकौकसां सौख्यं नाके नाकौकसामिव ॥5॥

Hṛṣīkaja-manātaṅka dīrgha-kālopa-lālitam।
Nāke nākaukasāṃ saukhyaṃ nāke nākaukasāmiva॥ 5॥

Poetic Translation (Padyanuvad )

Pan̄cendriya-sukh hokar bhī jo ātaṅkon se dūr rahā,
Yug-yug tak agaṇit varṣon tak, lagātār bhar-pūr rahā।
Sur-sukh to bas sursukh jisko, anubhavte sur-pur-vāsī,
Kahe kahā̃ tak? Kis vidh? Kisko? Ākhir ham to vanavāsī ॥5॥

The happiness that is enjoyed by the residents of heavens appertains to the senses, is free from disturbance (literally, disease) enjoyable for very very long periods of time, and is without a parallel outside the heavens!

Note – The pleasures of a heavenly life are but sense-produced, though they are not to be found outside the heavenly region and are exceedingly delightful. The duration of the life, too is incomparably longer in the heaven than on the earth, and it is therefore true that the heavenly pleasures are enjoyable for much longer periods than the pleasures of this world.

Deliberation (vivechana)

Here, the Āchārya explains the concept of “Hṛṣīkajam,” meaning the sensory pleasures and substances derived from the senses. How are these described? They are divya (divine). These divine substances cannot be compared to anything in the mortal world (martyaloka), as their nature is entirely different. Since the term divya refers to that which exists in the heavenly realms, the pleasures and materials of heaven cannot be exemplified by anything in this world. Consequently, none of the colorful and luxurious objects of the mortal realm have been used as analogies here.

When great beings or Tīrthankaras incarnate in the mortal world, divine substances are arranged for their use, and they have the opportunity to enjoy them. Exceptional provisions of divine objects are made for figures like Chakravartins, Ardhachakravartins, Narayanas, Pratinarayanas, and Tīrthankaras. Often, these divine materials are sourced directly from heaven, including sensory pleasures of a divine nature. In such cases, there are no disturbances or obstacles, hence the term “Anātaṅka” (free from worry or disturbances). From the beginning to the end of their lives, the celestial beings (devas) enjoy divine sensory pleasures without interruption.

Thus, the Āchārya uses the term “Dīrghakālōpalālitaṃ,” meaning that in heaven, sensory pleasures remain consistent and undisturbed for a long duration. This is a key distinction between heavenly beings and those in other realms of existence. In heaven, once sensory pleasures arise, they persist unchanged until the end of life. There are no fluctuations.

Though internal states may change, the happiness derived from divine materials and objects does not waver. In contrast, in other realms, sensory pleasures are subject to increase or decrease, and the availability of resources also fluctuates. In hellish realms, from the beginning to the end of life, there is unending suffering. All of this is part of the karmic system.

Someone may ask, “Don’t celestial beings die? If they do, why are they called immortal?” The answer lies in understanding the nature of their lifespan. Celestial beings are referred to as immortal not because they do not die, but because they have extraordinarily long lifespans. Their death occurs after a significant passage of time, unlike the mortal realm, which is aptly named “Martyaloka” (the realm of death), where death is a constant phenomenon. Humans in the mortal world die frequently, and even metaphorically, we “die” over minor events. But celestial beings rarely face death, and thus they are perceived as immortal.

Another important point is that the nature of death in the mortal realm is very different from that in heaven. In the mortal world, death is accompanied by suffering, disease, old age, and a weakened state of the body. In contrast, in heaven, death occurs without pain, diseases, or aging. While celestial beings do experience birth and death, they are free from the associated suffering of these events. Moreover, there is no aging between birth and death.

This remarkable phenomenon reveals that in heaven, there is no pain at birth, no suffering at death, and no aging in between. From this perspective, celestial beings can be rightly called immortal (amar) and ageless (ajar). Even though they undergo birth and death, the absence of associated suffering allows them to be referred to as ajar and amar.

Certainly, the art of conquering death and mastering it lies uniquely with humans, not with celestial beings. This is why humans are referred to as martyas (mortals). However, celestial beings, having made heaven their abode, enjoy unparalleled pleasures that cannot be compared to any experience or substance in the mortal realm. The phrase “नाके नाकौकसां सौख्यम्” emphasizes that the pleasures and splendor of heaven are beyond the analogy of any material thing on earth.

Comparison of Happiness Across Realms

1. Happiness Among Mortals:
   • Among earthly beings, humans generally experience greater happiness than animals (tiryanch).
   • Within humans, the scale of happiness increases from ordinary people to kings, emperors, and divine figures like Chakravartins, Narayanas, Pratinarayanas, and Tīrthankaras.
   • In the karmabhūmi (land of effort), happiness is achieved through hard work—lighting fires, cooking food, and then enjoying it.
   • However, in the bhogabhūmi (land of enjoyment), such effort is unnecessary. Food and all material pleasures are provided directly by the kalpavṛkṣa (wish-fulfilling trees).
   • Within the bhogabhūmi, happiness increases in quality across three levels:
     • Inferior Bhogabhūmi: Provides large yet basic delicacies, such as laddoos made from coarse grains.
     • Middle Bhogabhūmi: Offers smaller but finer delicacies, like laddoos of higher quality.
     • Superior Bhogabhūmi: Delicacies such as gulab jamun and rasgulla are available, where quantity decreases, but quality and refinement improve significantly.
2. Celestial Happiness:
   • In comparison, celestial beings enjoy pleasures of an entirely different nature, free from the physical labor of mortals.
   • Mental Nourishment: Celestial beings do not partake in physical food (kavalāhāra). Instead, they subsist on mental nourishment, with nectar (amrita) flowing from their throats.
   • This divine nectar cannot be compared to earthly food like laddoos or gulab jamun. It represents a purity and bliss unique to the celestial realm.

Key Differences Between Mortal and Celestial Pleasures:

• Mortal happiness, even at its peak, involves effort and is subject to fluctuations.
• Celestial happiness is effortless, continuous, and of a nature far superior to anything experienced on earth.
• The refinement of happiness increases with the level of existence, from inferior bhogabhūmi to the celestial realm, highlighting the qualitative shift in pleasure.

This discourse vividly distinguishes the transient and effort-bound joys of the mortal world from the uninterrupted, divine bliss of celestial beings.

The system of karma is also categorized into four types, likened to the sweetness found in gur (jaggery), khanda (sugar crystals), sharkara (granulated sugar), and amrita (nectar). Just as the intensity of sweetness increases progressively in these substances, so do the classifications of karma in terms of the happiness they yield.

Happiness Among Celestial Beings

• Progressive Levels of Happiness: Starting with the uttama bhogabhūmi (superior realm of enjoyment), happiness increases among the celestial beings:
  • From the bhavanavāsi (residential celestials) to vyantara (intermediary celestials) to jyotishka (luminary celestials), happiness rises incrementally.
  • Beyond the jyotishka, in the first of the heavens, the 10 types of celestial beings, including Indra and the samānika deities, experience varying degrees of happiness. Indra enjoys the greatest happiness among them.
• Higher Heavens and Greater Bliss: In the progressively higher heavens, happiness and its accompanying pleasures continue to increase. These pleasures are independent of right or wrong perception (samyagdarshan or mithyadarshan) and depend solely on the fruition of karma.
• The Sixteen Heavens and Beyond:
  • Above the 16 heavens are nine graiveyika (neck-band-like) heavens. In these realms, happiness intensifies as one ascends:
    • Lower graiveyika heavens offer less happiness compared to the middle ones, while the upper graiveyika heavens provide the highest happiness.
    • This is reflected in the increasing quality of their ornaments, musical instruments, and physical appearances. Even their garments and jewelry exhibit superior quality and refinement.

Comparison Through Analogies

• Quality of Materials: Just as the white clothing of a servant differs vastly from the white attire of the master in texture, shine, and cost, so too does the refinement and richness of celestial pleasures increase as one ascends the heavens.
  • A master’s attire, though similar in color, is superior in every aspect, symbolizing the elevated quality of happiness in higher celestial realms.
• Owner vs. Servant Analogy: Similarly, in a vehicle, the joy of travel is different for the driver (servant) and the owner (master). The owner enjoys the experience more because the vehicle belongs to them, representing possession and autonomy. In celestial realms, the happiness of kīlviṣa (lower celestial beings) can be likened to the servant’s, while Indra’s happiness is akin to the master’s.

Ultimate Perspective on Celestial Happiness

Despite the progressive increase in happiness from the lower heavens to sarvārthasiddhi (the ultimate celestial realm), Acharyas caution that this happiness is relative and worldly. From a spiritual perspective:

• This happiness is merely an illusion (sukhābhāsa), not true happiness.
• It is, in fact, the root of suffering, as it binds the soul to the cycle of karma and perpetuates worldly existence.

The discourse thus concludes that while celestial happiness appears superior, it remains tied to the material and transient, emphasizing the illusory nature of all worldly pleasures. True bliss lies beyond this cycle, in liberation from karmic bonds.

Swadhyay Ishtopadesh Gatha 4 & 5

Ishtopadesh Swadhyay youtube playlist

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 | गाथा 13 | गाथा 14

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