Ishtopadesh Gatha 8

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

Introduction (Utthanika):
In the following verse, the Acharya explains that the body, home, spouse, and other such entities are entirely distinct and separate from the self. Despite this, the deluded being continues to regard them as their own.

इष्टोपदेश गाथा 8

वपुर्गृहं धनं दारा:, पुत्रा मित्राणि शत्रव: सर्वथान्यस्वभावानि, मूढ: स्वानि प्रपद्यते ॥8॥

Vapur-griham dhanam daaraah, putraa mitraani shatravah;
Sarvathaanya-svabhaavaani, moodhah svaani prapadyate. (Verse 8)

Poetic Translation (Padyanuvad )

Dhan-tan ketan vatan upavan, maat-pitaa sut-sutaa are!
Parijan purjan sahchar anuchar, agrechar ripu tatha rahe.
Sun-sun sab ye aatam se ati bhinn-svabhaavi gyaat rahe,
Moodh inhen nit niji maante bhav mein bhatke bhraant rahe. (Chaupai 8)

All the objects, the body, the house, the wealth, the wife, the son, the friend, the enemy and the like, are quite different in their nature from the soul; the foolish man, however, looks upon them as his own.

Note – The wise always perceive themselves as different from the ob- jects of the world whose relations are transient and temporary and perish after a time. The Self, however, is unperishing and eternal, and will pass away, on death, into some other form of life, leaving his newly-formed relations of a transient phase of life, in the course of his eternal wandering career, mourning his loss Some times the relations depart plunging us in mourning. Hence, the acharya points out that the relations and, like them, the other objects which either leave us or are themselves left behind, on death, are all different from the Self in their nature, for otherwise they will always accompany the soul and cause it pleasure at all times and under all conditions.

Deliberation (vivechana)

The Acharya begins his discourse with the body and subsequently discusses other external possessions. What is the body? The body is just a body—this is the correct understanding. However, perceiving the body as “mine” is the result of delusion, a residue of past attachments. This attachment gives rise to the belief that the body belongs to oneself, and as long as this attachment persists, progeny and further entanglements with the body continue. Conversely, one who develops detachment toward the body becomes free from its cycle of attachments and dependencies.

The Acharya draws parallels between household life and various forms of bondage. Relatives are likened to jailers, as they impose constraints on freedom, much like a police force. For instance, if someone wishes to go somewhere, they must first inform others about their destination. A son might insist on accompanying his father, or a wife might declare that her husband cannot go anywhere without her. Such familial interactions, while seemingly ordinary, create a sense of confinement. The home, instead of being a sanctuary, becomes a prison (carceral space), a structure meticulously built with sweat and labor, only to serve as a cage.

The Acharya compares a wife to shackles. While “handcuffs” may allow mobility, “leg irons” restrict movement entirely. This metaphor extends to marital life, where a husband, upon marrying, metaphorically places shackles on his feet. The term vivaha bandhan (marriage bond) aptly signifies this restriction. It is not a mere ceremonial union but a binding constraint. Unlike handcuffs, leg irons prevent escape, symbolizing how attachments like marriage deeply entrench individuals in worldly concerns.

The analogy continues with a poignant observation of a buffalo being restrained with a rope tied to its horn and leg. Though the buffalo could still move slightly, its freedom to roam was entirely curtailed. Similarly, worldly beings, bound by their attachments and desires, live within self-created prisons. Whether these prisons are modest huts or grand mansions, the essence remains the same: confinement. Those in smaller homes might be considered minor offenders, while those in palatial mansions could be seen as committing greater offenses, as their attachments are proportionally larger.

The Acharya further elaborates that all beings are restrained in some form or another: elephants with ankush (goads), camels with bridles, horses with reins, and bicycles with brakes. Humans, too, have their form of restraint—discipline (samyam). Discipline is the only bond that safeguards humanity; all other bonds lead to delusion and further entanglement. The absence of restraint results in chaos, making discipline a necessity for human security and spiritual progress. Without it, the individual is plunged deeper into the abyss of delusion. Therefore, if one seeks to protect their soul, it is only through discipline and self-control, not through indulgence or lack of restraint.

Houses, friends, enemies, sons, wives, wealth, and riches—all these entities are distinct from the nature of the soul. Everyone should have this realization. However, a deluded or ignorant person regards all these things as his own. If one adopts the belief that the body is not “mine” and relinquishes attachment to it, dedicating themselves to spiritual practice, they can free themselves from the body. But what would be the condition of those who see what is separate as inseparable? Regarding such delusion, Pandit Daulatram Ji says in Chhahadhala:

“Pudgal nabh, dharma adharma kaal, inate nyaari hai jeev chaal.
Taako na jaan vipreet maan, kari karai deh mein nij pehchaan.” (Chhahadhala 2/3)

The soul’s nature is distinct from all other substances such as matter (pudgal), space (nabh), motion (dharma), rest (adharma), and time (kaal). Yet, a deluded being does not understand their properties and erroneously considers them as their own. Pandit Daulatram Ji reiterates:

“Taako na jaan vipreet maan, kari karai deh mein nij pehchaan.”

The most dangerous misconception is identifying oneself with the body. Statements like “I am eating,” “I am drinking,” “I am sitting,” “I am going,” “I am speaking,” and “I am saying” are all the expressions of those who consider the soul and the body as one. From morning to evening, people remain occupied with activities related to the body. This becomes the day’s entire focus.

The truly enlightened one is someone who strives to see the soul as separate from the body and consistently engages in the effort to realize, “I am not this body.” Whatever happens to the body—whether growth or decay—it is not “mine.” Slowly, by contemplating this truth, detachment arises, and self-realization strengthens. Otherwise, such realization will not occur.

To act entirely according to the body’s needs while desiring liberation-related conveniences is contradictory. If someone asks whether there is a “shortcut” or “long route” to liberation, the answer is that there is neither. Liberation is only a “right cut”—the correct path. Follow the right path; otherwise, you will circle back repeatedly. The right path means realizing that “I am distinct from the body; my existence is independent.” With every action, attempt to experience this separation. This is the true method for progressing on the path to liberation.

The Body as a Rented House
After discussing the body, the subject of a house arises. Many of you speak about your own houses. When you see those who lack a home, what do you say? “Look at them! How do they even live? They don’t even have a roof over their heads, and there’s no one to inquire about them. How fortunate we are!” But think about it—deeply reflect. Those who lack a home are called “homeless” by society. However, if we look from a broader perspective, no one truly owns a home. Everyone is homeless or, at best, living in a rented house.

This body itself is also a rented house. Who here lives a truly independent life? Only the liberated souls (Siddhas) live independently, in their own eternal abode. They are beyond the body. For them, the soul is their true home. This physical body, which we call a home, is actually a prison. You often express detachment by saying:

Ghar kaaragrah vanita bedi, parijan jan rakhwale. ( वैराग्य भावना 14)

“The home is a prison, the wife a shackle, and relatives are the jailers.” ( varagiya bhawna 14)

Thus, Acharya Pujyapada Swami Ji says:
“Mūḍhaḥ svāni prapadyate”
(The deluded one clings to worldly possessions).

Detachment-seeking saints call such people deluded, ignorant, or foolish. They lack true understanding. What is life? What is the soul? What is the body? They lack proper knowledge of these. On the other hand, those considered enlightened by the saints avoid attachment to these external entities. They never say “mine” or “yours” because the wise never associate ownership with external substances.

From morning till evening, most people associate themselves with external objects and feel emotions of doership, enjoyership, and ownership. The more you relinquish these attachments, the closer you move toward the path of liberation. Conversely, the more you cling to them, the farther you drift from the path. Reflect on this: all external entities like the body, house, spouse, children, parents, etc., are distinct from the soul. Their relationship with the soul is only incidental. The soul itself is entirely separate.

All these external objects are just visible phenomena, while the essence of the soul lies within—it is the inner vision. Therefore, the soul cannot be seen with the eyes, tasted with the tongue, smelled with the nose, or heard with the ears. It resides within. However, due to attachment, external objects appear to be like the self. The foundation of worldly existence is built upon this very misconception.

The Strength of Attachment
Every action has a cause. The worldly structure, which has stood firm for ages, has not wavered even slightly. In every birth, efforts are made to preserve it. Sensual pleasures and passions act as the cement that strengthens it. Even if divine figures like Brahma or Lord Mahavira were to intervene, they could not dismantle it. This shows that the strength of attachment within you is even greater than the power of Lord Mahavira, for his might cannot make it crumble.

Why is this so? From where does this immense strength come? Acharyas explain that all this happens due to attachment and ignorance. Only by overcoming these can one move toward liberation

Istopadesh Gatha 8 – Dvaadashavarshiya Shraman Sanskriti Swadhyaya Paathyakram (Twelve-Year Shramana Samskriti Self-Study Curriculum)

Anvayarth (Syntactic Meaning):
(Vapuh) body, (Gruham) house, (Dhanam) wealth, (Darah) wife, (Putrah) sons, (Mitran) friends, and (Shatravah) enemies are all (Sarvatha) entirely (Anyasvabhavani) of different nature. However, a (Moodhah) deluded being (Swaani Prapadyate) perceives them as his own.

Bhavarth (Interpretative Meaning):
The body, house, wealth, wife, sons, friends, and enemies—all conscious and unconscious entities that are visible—are entirely different in nature (in terms of substance, space, time, and state). However, a deluded being (one lacking discernment between the self and the non-self, who is externally focused) considers these entities as his own. He perceives himself as happy when united with them and as sorrowful when separated from them. He regards some as enemies and harbors hatred and fear towards them. It is due to this delusion that feelings of attachment, aversion, fear, sorrow, and various other distortions arise in the worldly soul.

Uthaanika (Introduction):
The body, family, and other entities that are seen by deluded beings as beneficial and helpful—what is their true nature?

This verse emphasizes the distinction between the self and external entities, teaching that attachment and identification with external objects arise from delusion and lead to suffering. It inspires one to develop the discernment necessary for liberation.

Swadhyay Ishtopadesh Gatha 7 & 8

Swadhyay Ishtopadesh Gatha 8 & 9

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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