Ishtopadesh Gatha 7

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

Utthānikā (Introduction)

The Acharya further explains that knowledge veiled by delusion (moh) cannot lead to the realization of one’s true nature (swabhava). In other words, knowledge influenced by delusion is ineffective in attaining the essence of self-realization.

इष्टोपदेश गाथा 7

मोहेन संवृतं ज्ञानं, स्वभावं लभते न हि मत्त: पुमान् पदार्थानां यथा मदन-कोद्रवै: ॥7॥

Mohena Samvritam Jnanam, Svabhavam Labhate Na Hi Mattah Puman Padarthanam Yatha Madana-Kodravaih ॥7॥

Poetic Translation (Padyanuvad )

Purush yahan unmatt bana ho, jisne madirapaan kiya,
Nij-ka par-ka hitahit ka, use kahan? ho gyaan jiya.
Moh-bhaav se ghira hua yadi, jiska bhi vah gyaan raha,
Svabhaav ko phir nahin jaanta, yatharth mein agyaan raha ॥7॥

Deluded by infatuation the knowing being is unable to acquire ad- equate knowledge of the nature of things, in the same way as a person who has lost his wits in consequence of eating intoxcating food is unable to know them properly

Note – Infatuation- likes and dislikes, etc.- deprive us of that purer form of mental serenity which is necessary for the acquisition of true knowl- edge, for as is well known, lucidity of the intellectual facalty is clouded when the mind is strongly agitated by passions and desires and wrong con- victions and beliefs.

Deliberation (vivechana)

The statement that a soul’s knowledge is veiled by delusion (moh) does not imply that there is an external substance covering another one underneath. The term “sanvrit” (veiled) here does not signify a literal covering but refers to the transformation of one’s intrinsic nature (swabhava) into a distorted form (vibhava) due to delusion. It is incorrect to think of the soul’s true nature as being intact beneath a layer of delusion like a blanket. Instead, sanvrit jnana (veiled knowledge) implies that knowledge has become tainted, corrupted, or false.

For example, when someone consumes alcohol, their intellect becomes impaired. Even a skilled doctor or a trained lawyer will fail to perform their duties properly while under the influence of alcohol. Similarly, when knowledge is clouded by the intoxication of delusion, it becomes incapable of distinguishing between self (swabhava) and others (par), benefit and harm, or truth and falsehood.

The effect of alcohol might last for hours, but regular consumption ensures the effect never wears off. In the same way, even a single indulgence in the intoxicating influence of delusion can last for an unimaginably long time—equivalent to the duration of an ocean (sagaroopama kal). Its influence remains unchanged unless deliberate efforts are made to eradicate it.

This brings us to a critical question: while seeking happiness and bliss, how can we expect to achieve absolute knowledge (keval jnana) if we do not abandon the intoxication of delusion? It is impossible even across all three time periods—past, present, and future.

Illustration:
Consider the case of Lord Rama and Lakshman. Despite Lakshman’s demise, Rama could not let go of him due to his attachment. Although wise advisors repeatedly counseled him, his responses, influenced by delusion, reflected his unwillingness to accept the truth. Only when the veil of delusion began to lift did Rama realize the reality of Lakshman’s departure. Reflecting on this, he acknowledged how powerful the grip of delusion had been, admitting that he had dismissed sound advice and valid reasoning during his period of attachment.

This example underscores how delusion not only clouds our judgment but also prevents us from understanding the truth, prolonging the path to liberation.

Looking back at the early epochs, we find the story of Bharat Chakravarti and Bahubali, both aspirants of liberation (moksha) and sons of a great Tirthankara. Despite their divine lineage and elevated status, a conflict arose between them. Both were rulers with vast responsibilities, and their subjects relied on them for peace and prosperity. Yet, circumstances unfolded in a way that led to confrontation.

Bharat, a Chakravarti, was deeply affected by pride and attachment. His ego made him question, “Why does my younger brother, Bahubali, refuse to obey me? How dare he challenge me, despite being my junior?” This sense of superiority drove Bharat to prepare for war against his brother. Observers were bewildered, questioning the rationale of two brothers battling each other, knowing that even if they emerged unscathed, their armies would face devastation.

To prevent unnecessary bloodshed, wise counselors suggested a dharmayuddha—a righteous battle. Both Bharat and Bahubali agreed, and three contests were arranged to determine the victor. In all three, Bharat suffered defeat. This enraged him further, as his ego could not accept losing to his younger brother. He lamented, “I am the Chakravarti who conquered six continents, yet I have been defeated by my own brother. How can I still call myself a Chakravarti?”

Overwhelmed by delusion (moh), Bharat resolved to use the chakra-ratna (divine discus weapon) against Bahubali. Without considering the consequences, he crossed all moral boundaries and unleashed the discus. However, the discus circled Bahubali without harming him and returned to Bharat. Realizing this fourth defeat, Bharat felt humiliated and powerless.

This episode highlights how delusion led to irrational behavior, even among such exalted individuals. Both Bharat and Bahubali possessed avadhijnana (clairvoyance), but neither utilized it, as knowledge influenced by delusion becomes ineffective. Just as intoxication clouds judgment, so does delusion veil knowledge, rendering it incapable of perceiving reality.

Key Lessons:

1. The Influence of Delusion: Even the wisest can falter under the sway of attachment and pride. Bharat’s inability to accept defeat stemmed from his deluded belief in his superiority.
2. Control Over Emotions: For knowledge to function effectively, delusion and anger must be subdued. As long as emotions like pride and rage dominate, rational decision-making is impossible.
3. The Limits of Pride: The chakra-ratna, a symbol of invincibility, failed against Bahubali because such weapons cannot harm one’s kin. Bharat’s failure to recognize this basic truth was due to his deluded state.
4. The Futility of Ego: Bharat’s obsession with proving his dominance over Bahubali highlights how ego can blind individuals to their responsibilities and relationships.

Ultimately, the conflict between Bharat and Bahubali underscores the destructive potential of delusion and attachment, emphasizing the need for clarity, humility, and self-restraint to achieve true understanding and peace.

Why Did Their Knowledge Fail?

The inability of both Bharat Chakravarti and Bahubali’s knowledge to function effectively can be summed up in one phrase: “Mohaen Samvritam”—knowledge veiled by delusion. When intense passions like attachment or anger dominate, even the greatest individuals, including enlightened beings (Samyagdarshis) or those endowed with Avadhijnana (clairvoyance), cannot see the truth clearly. Their knowledge becomes clouded, rendering it ineffective. If such elevated beings can falter, then ordinary individuals like us stand little chance under similar conditions.

Bharat Chakravarti, despite being defeated in three contests, resorted to unleashing the chakra-ratna against his brother. Rationality demanded that he reflect on the futility of his actions—how could a weapon affect someone who had already bested him multiple times? However, Bharat failed to reason this out because his mind was overwhelmed by moha (delusion) and kashaya (passion). His declining fortunes and Bahubali’s superior merit (punya) only intensified his frustrations.

The fundamental cause of Bharat’s irrationality lay in the dominance of delusion, which heightened his passions and clouded his judgment. When passions escalate, the mind loses its clarity, and even profound wisdom or knowledge becomes ineffective. Conversely, when passions subside, even ordinary individuals can accomplish extraordinary tasks. Thus, success or failure is less about one’s status and more about whether one’s knowledge is free from the influence of delusion and carelessness.

The Importance of Composure

When overwhelmed by delusion, even the most capable minds falter, as illustrated in the story. The only way to counter this is through calmness, restraint, and patience. Passion-driven actions often lead to regret, as seen in Bharat’s case, where his hasty use of the chakra-ratna backfired.

An apt example can be found in the story of the mother and son:

A hungry son asks his mother for food. She assures him that the rice pudding (kheer) is ready but advises him to wait a little for it to cool. Impatient, the son insists on eating immediately, ignoring her warnings. Frustrated, he refuses to eat altogether, only to eventually understand the wisdom in her caution. When he finally eats the pudding slowly and carefully, he avoids burning himself and enjoys the meal.

Lessons from the Example

1. Patience Prevents Harm: Just as the mother advised her son to wait for the pudding to cool, life often requires patience to avoid unnecessary harm or mistakes.
2. Delusion Impairs Judgment: Like the son, whose impatience nearly caused him pain, Bharat’s delusion led him to act irrationally, despite the clear signs that his actions were futile.
3. Awareness is Key: Any action performed with care and mindfulness leads to success, while carelessness, born out of delusion, results in failure or regret.

Bharat’s actions remind us that knowledge clouded by delusion cannot yield positive outcomes. Calmness and restraint are essential for rational thinking and effective decision-making. Just as the son ultimately benefitted by listening to his mother’s advice, we too must learn to approach challenges with patience, clarity, and mindfulness.

The Veil of Delusion: Understanding Its Effects on Knowledge

When worldly beings are influenced by intense delusion (moha), their knowledge becomes clouded and incapable of recognizing beneficial truths. This state is likened to ignoring the teachings of the Jinavani (the teachings of the enlightened), which are as nourishing as nectar. Instead, delusion causes them to perceive these teachings as bitter and unpalatable. The veil of delusion obstructs their understanding of what is truly in their best interest.

As long as a person is bound by the karmic bonds of delusion and their life is dictated by its influence, they fail to recognize their well-being. However, when the impact of delusion subsides, even momentarily, clarity emerges. At such times, they realize that their suffering, turmoil, and unrest are the consequences of their own carelessness and ignorance. This self-awareness motivates them to accept even bitter truths and endure necessary discomfort to expel the intense passions clouding their inner self.

The Impact of Delusion on Judgment

History and mythology provide countless examples of how delusion corrupts judgment, even among the greatest individuals. When delusion dominates, even the most rational minds falter:

• Sita and Ram: Their lives faced immense challenges due to the delusions of others.
• The Pandavas: Their suffering stemmed from the delusional actions of others around them.
• Bharat Chakravarti: Delusion blinded him to rationality, preventing him from finding solutions to his problems.
• Bahubali: Unlike Bharat, Bahubali eventually overcame delusion, realizing the futility of conflict for material possessions.

Delusion compels individuals to chase sensory pleasures and worldly attachments, often leading to conflicts even among the closest relationships, such as between siblings or between a father and son. Under the influence of delusion, one becomes blind to reality, seeing only what aligns with their desires while ignoring all else.

The Path to Overcoming Delusion

Acharyas emphasize that the only way to reduce the influence of delusion is through restraint (samyam). Restraint involves self-discipline, mindfulness, and detachment from sensory and material desires. When practiced consistently, it helps diminish the veil of delusion, allowing knowledge to regain its natural clarity and enabling individuals to act in alignment with their true well-being.

The Key Insight

As the scriptures state:
“Mohaen Samvritam Jnanam Swabhavam Labhate Na Hi”
(“Knowledge veiled by delusion cannot realize its true nature.”)

Delusion not only clouds knowledge but also blinds individuals to reality, leading them to act irrationally and harmfully. Overcoming delusion requires patience, self-awareness, and the courage to accept even bitter truths for the sake of long-term well-being.

The Illusion of Delusion: Breaking Free from Insatiable Desires

The true essence of delusion (moha) lies in its ability to make us forget our true selves. No external force causes this forgetfulness; it is the intoxicating effect of delusion alone. Just as one under the influence of alcohol loses clarity, delusion clouds judgment and leads to repeated mistakes. To prevent such errors, one must cultivate peace and practice restraint (samyam).

The Futility of Worldly Desires

The desires stemming from the five senses are insatiable. No matter how much we try to fulfill them, they only intensify, akin to the proverbial “saltwater”—it quenches thirst temporarily but ultimately leaves one even thirstier. Attempting to satisfy sensory cravings is like feeding fire with oil, ghee, or wood; instead of extinguishing the flames, it makes them blaze stronger.

Similarly, the ocean, no matter how many rivers flow into it, never feels satisfied. It might rise temporarily, but its essence of insatiability remains unchanged. The same applies to our desires. Even if we possess the wealth of the three worlds, the pit of craving remains unfulfilled.

As the saying in worship goes:
“The pit of craving was filled again and again, yet it remained empty, it always remained empty.”

Desires fueled by the senses are endless and timeless, persisting across past, present, and future. The only way to break free from this endless cycle is by wielding the sword of restraint. Without restraint, the grip of delusion cannot be loosened, and without eliminating delusion, the seeker cannot achieve liberation (kevalya).

The Courage to Embrace Restraint

Restraint requires courage, as society often views it with skepticism or ridicule. People amass material possessions, driven by societal expectations, saying, “If we don’t follow suit, what will others think?” A person who renounces such pursuits is often labeled either a saint or a fool, for as the saying goes:
“Only two types of people refuse wealth—a god and a madman.”

Desires born of sensory indulgence are an unending void that no amount of material gain can fill. To achieve true contentment and liberation, one must conquer delusion and restrain desires. Without this realization, the endless pursuit of worldly pleasures will only deepen the pit of dissatisfaction. Tie this truth firmly to your heart: Freedom from delusion is the only path to true fulfillment.

Swadhyay Ishtopadesh Gatha 6 & 7

Swadhyay Ishtopadesh Gatha 7 & 8

Ishtopadesh Swadhyay 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 | गाथा 8 | गाथा 9 | गाथा 10 | गाथा 11 | गाथा 12 | गाथा 13 | गाथा 14 | गाथा 15 | गाथा 16 | गाथा 17 | गाथा 18 | गाथा 19 | गाथा 20

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