Ishtopadesh Gatha 9

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

Introduction (Utthanika): The body and other entities, which are considered beneficial and favorable by a deluded being, are described in the following verses with illustrative examples to demonstrate their true nature.

इष्टोपदेश गाथा 9

दिग्देशेभ्यः खगा एत्य संवसन्ति नगे नगे । स्वस्वकार्यवशाद्यान्ति देशे दिक्षु प्रगे प्रगे ॥9॥

Digdēsēbhyaḥ khagā ētya samvasanti nagē nagē।
Svasvakāryavaśādyānti dēṣē dikṣu pragē pragē॥9॥

Poetic Translation (Padyanuvad )

Dishā-dishā se dēśa-dēśa se, uṛ uṛ pakṣī dal ātē,
Ḍāl-ḍāl par pāt-pāt par, pādap par nishi bas jātē.
Apnē-apnē kārya sādhné, uṣā kāl mēṁ phir uṛtē,
Dishā-dishā mēṁ dēśa-dēśa mēṁ, kahā̃ dēkhtē phir muṛkē ॥9॥

“From various directions, from land to land, flocks of birds fly and gather,
Perching on branches and leaves, resting on trees through the night.
At dawn, to fulfill their individual tasks, they take flight again,
Departing to lands and directions, never looking back.”

The birds gather together to pass the night, on a tree, from various places in different direction in the evening; but at the earliest moment at the break of day they depart in the pursuit of their diverse purposes, for different places in all directions.

Note – The world is like a tree where the birds gather together to pass the night; in the morning they are gone. In the same way friends and relations are formed in this world, as if for the night; at the break of day we part company from them, each one going his own way, Who, then, but the foolish will suffer himself to be entangled with such routine time ties ?

Deliberation (vivechana)

There are ten directions in total: four cardinal directions, four intermediate directions, one upward, and one downward. From all these directions, birds of all species gather at one place. They settle on trees, branches, and leaves. At dusk, much like the bustling noise in a vegetable market, the birds chirp and chatter while finding their spots to rest. They stay there through the night until dawn.

This phenomenon is likened to travelers arriving at a train station, where they gather, interact, and wait for the train. Once the train arrives, they leave everything behind, focused solely on their journey. Similarly, the birds fly away at dawn, heading toward different directions and regions.

Acharya explains this through the phrase “prage-prage deshe dikṣu yānti”—at daybreak, they disperse to various locations and directions. This is an illustrative analogy; while it describes the behavior of birds, the underlying message applies to human life.

Consider the gatherings at a location like Ramtek. People arrive from various places—Nagpur, Seoni, or beyond. When it’s time to leave, no one stops to question or delay their departure. Even if someone advises against traveling on an “inauspicious” day, the response is often, “Whether the timing is right or not, we are leaving.”

This reflects the transient nature of worldly existence. People are born into the world for varying spans of time—fifty years, sixty years, a hundred years, or perhaps only fifteen. The irony is that births are celebrated with joyous songs, while departures are mourned with lamentations. Moh (attachment) perpetually drives such emotions.

The living being tirelessly tries to nurture, preserve, and embellish the body, striving to make it appear youthful. However, the body inherently ages and deteriorates. In contrast, the soul neither takes birth nor dies. It is beyond physicality, yet, dwelling within the body, the soul remains unaware of its true nature due to the delusions of attachment and ignorance.

This deluded soul mistakenly claims what is not its own as “mine.” When separated from desired possessions, it grieves; when faced with undesirable situations, it suffers. A lifetime is spent protecting what is loved and resisting what is disliked. In the end, beings leave, driven by their individual destinies.

Even among the lineages of the Tirthankaras, people came and departed without gaining a true understanding of the soul’s nature. The example of birds and their transient gatherings serves as a metaphor to reflect on the impermanence of life and the importance of recognizing one’s spiritual essence.

The Mahapurana mentions that a Chakravarti (universal monarch) has 96,000 queens, of which 32,000 come from the Mlechchha Khandas (non-Aryan regions) and 64,000 belong to the Arya Khand (Aryan region). There are five Mlechchha Khandas and one Arya Khand. The queens from the Mlechchha Khandas come as part of a customary obligation (niyoga) because the influence of a Chakravarti extends across all six regions (Shatkhanda), including the Mlechchha Khandas. Kings from those regions offer their daughters to the Chakravarti as a gesture of alliance and reverence.

The most significant point here is that when the Chakravarti engages in religious and spiritual activities, all 96,000 queens participate with him. Even the 32,000 queens from the Mlechchha Khandas adapt to the religious atmosphere and do not consider themselves separate from the Arya Khand. They become devoted to religious practices and participate in discussions about the soul and the supreme being.

This narrative illustrates a profound principle: despite coming from a different cultural or regional background, these queens align themselves with higher spiritual values, leaving behind their past traditions. If someone argues that they should not abandon their lineage’s customs, Acharya Maharaj provides a clarifying distinction: the lineage of the body is separate from the lineage of the soul. The soul, referred to as hansa (pure being), is distinct from the physical body and its heritage.

Acharya emphasizes that one should not adopt superficial behaviors, such as that of a crane, but instead adhere to one’s ethical and spiritual principles. Many people, regardless of where they reside, adapt to the customs and practices of the region, whether religious or otherwise. However, the Chakravarti’s queens, even from the Mlechchha Khandas, become so educated and cultured in their spiritual environment that they no longer reflect on their previous traditions.

The essence of this teaching is that while residing in the body, the soul should not be confined to the body’s lineage and traditions. To a deluded being, the body may appear as a source of enjoyment. However, for a soul with right faith (samyak-drishti), the body is a tool for spiritual practice (yoga). Such a soul strives to transcend bodily attachments and realize its pure nature. In contrast, a deluded soul remains engrossed in bodily pleasures, which leads to spiritual downfall.

Acharya Pujyapadaswami, in his commentary Sarvarthasiddhi on the ancient Tattvartha Sutra, explains the phrase “Arya Mlechchhascha” (3/36). He defines an Arya as one who possesses virtues or associates with virtuous individuals (“gunairgunavadbhirva aryanta ityaryah”). This text, written approximately 1,500 years ago, highlights that spiritual and moral qualities, rather than birth or region, define an Arya.

Living within the confines of the body, countless lifetimes have passed. Now is the time to turn attention toward the soul, reflect on its true nature, and engage in discussions about it. This life, even though bound by physical existence, offers an opportunity to move beyond bodily attachments and seek spiritual liberation.

Pay attention to this concept: while the birth of the body is certain, the one who is born has not truly taken birth. The soul (atma), symbolized as a swan (hansa), has merely transitioned from one cage (body) to another. Through the medium of the body, the soul becomes recognizable.

The body, after birth, grows and strengthens over time. The physical matter (pudgala) demonstrates its nature through the process of assimilation (purana) and dissipation (galana). Depending on the material conditions of substance (dravya), space (kshetra), time (kaal), and state (bhava), the body flourishes in a particular place but eventually begins to deteriorate. This continuous transformation is marked by creation (utpad), destruction (vyaya), and permanence (dhrauvya), which lead to observable changes like size, strength, and form.

Acharya Akalankaswami, the author of Rajvartika, notes that when the soul interacts with external objects, it acquires multiplicity. This relativity is foundational to the concept of anekantavada (non-absolutism). Consequently, people describe others through relative attributes like “This one has grown taller,” “That one is thin,” or “This person is strong.” These external identifiers help us understand a person’s behavior, lifestyle, and appearance. Such distinctions also influence our interactions with individuals at various stages of life.

The verse “gunair gunavadbhirva aryanta ityaryah”—meaning “one who attains recognition through virtues is an Arya”—highlights that virtues define an individual as Arya. But what are these virtues? Virtues are right faith (samyak darshan), right knowledge (samyak gyaan), and right conduct (samyak charitra). They manifest as good values, thoughts, and behavior. The soul progresses and develops when these virtues flourish.

This spiritual development can only be fully realized in human form, particularly for those born in the Arya Khand (a region conducive to spiritual practices). However, this does not imply that humans born in the Mlechchha Khand cannot become monks or engage in spiritual pursuits. The limitation is that such pursuits cannot be initiated while living in Mlechchha Khand, where activities revolve around the six occupations (shatkarmas): weaponry (asi), writing (masi), agriculture (krishi), art and craft (shilpa), trade (vanijya), and general education (vidya). While these professions dominate life in Mlechchha Khand, they lack a connection to spiritual practices.

This passage underscores the distinction between the physical body and the soul. While the body experiences growth and decay, the soul remains unchanging in its essence. True progress for the soul is measured by the development of virtues like right faith, knowledge, and conduct. External attributes and professions may define a person’s identity in the material world, but spiritual evolution transcends these distinctions.

The text also emphasizes the importance of human life, particularly in environments conducive to spiritual growth, while acknowledging the challenges faced by individuals in less favorable conditions. The ultimate message is to focus on the soul’s development, moving beyond bodily attachments and worldly occupations.

Question: Why is religion not associated with Mlechchha Khandas? Do they follow a religion suitable for Mlechchha Khandas?

Answer: Acharya Maharaj explains, “Religion is not based on the six occupations (shatkarmas); it is a qualitative entity connected to the soul. It is accessible only in the Arya Khanda. Religion belongs to the soul, not the body or the region (kshetra). When someone from a Mlechchha Khand comes to Arya Khanda, accepts religion, and begins practicing it, they too get the opportunity for self-development and can progress spiritually. However, many who reside here (Arya Khanda) fail to focus on these virtues and waste their lives entirely on shatkarmas (occupations). They don’t reflect on internal virtues, and even then, Acharya Pujyapada Swami Ji categorizes them as Kshetra Aryas.

Acharya Pujyapada Swami Ji describes five types of Aryas:

1. Kshetra Arya: Born in Arya Khanda due to lineage.
2. Jatya Arya: Born into a high caste.
3. Charitra Arya: One who observes righteous conduct.
4. Darshana Arya: One with right faith and a deep understanding of the self. (Simply discussing self-realization doesn’t make someone Darshana Arya. They must truly perceive and have faith in the essence of the soul.)
5. Karma Arya: One who becomes Arya through righteous actions.

Acharya further remarks, “We have been born countless times in this Arya Khanda. Thus, we have been Kshetra Aryas countless times, but have rarely qualified as other types of Aryas. We are like birds sitting on a tree with sweet fruits but failing to taste them. Some birds only seek rotten meat for sustenance, ignoring the sweet fruits altogether. Similarly, worldly beings, ensnared by attachments and passions, fail to understand religion and its significance.”

He elaborates that due to this ignorance and attachment to material life, beings wander aimlessly for eternity. He says, “Think deeply about where you came from. Reflect! If you don’t even know where you came from, how will you understand where you’re headed?”

The cycle of birth and rebirth spans the four realms of existence:

1. Hell (Naraka): Souls may ascend to human birth after enduring punishment.
2. Animal (Tiryanch): Souls evolve through lower life forms.
3. Human (Manushya): The rare opportunity for self-realization arises here.
4. Heaven (Deva): Even celestial beings can reincarnate as humans to pursue spiritual growth.

The human realm is unique because it serves as a gateway for all four forms of existence, making it the most critical opportunity for spiritual progress.

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The passage emphasizes the importance of the soul’s spiritual evolution over worldly attachments. Mlechchha Khandas are described as regions where materialism and occupations dominate, making spiritual practice rare. However, individuals who adopt religion and align their actions with virtuous conduct can still achieve self-development, regardless of their origin.

The Arya classification highlights that simply being born in Arya Khanda or into a high caste does not guarantee spiritual growth. True progress requires cultivating virtues like right faith, knowledge, and conduct. The text calls for introspection about life’s purpose and the significance of human birth as a unique chance for liberation from the endless cycle of birth and rebirth.

Reflection on the Influence of Region and Circumstance

Consider this! When a soul resides in hell (Naraka), it is inevitably subject to the influence of the region (kshetra). Even if someone has attained samyak darshan (right faith) and pursues spiritual practice, if they have previously bound themselves to a Naraka destiny due to past karmas, they must endure the suffering of that realm. In Naraka, souls experience constant mutual affliction:
“Parasparodīritāḥ duḥkhāḥ” (Tattvārtha Sūtra 3.4) – “In hell, souls suffer due to mutual infliction of pain.”

This suffering is a result of the environment and circumstances of the kshetra. For example, when a person dies, the atmosphere in their house becomes sorrowful, and family members feel compelled to cry. The sorrow arises due to the influence of time and situation, not personal choice. Similarly, the nature of Naraka influences even those who possess right faith (samyak darshan) or clairvoyant knowledge (avadhi jnana).

Despite having such advanced states of awareness, a soul in Naraka cannot maintain the thought: “I am a pure, enlightened, and untainted soul.” Even if the soul possesses kṣāyika samyak darshan (eternal right faith), it cannot engage in such contemplation in that realm. Why? It is due to the overpowering influence of the kshetra.

The Influence of Karma and the Environment in Naraka

In Naraka, conflict and violence—such as fighting, wounding, and killing—are constant. Souls born there immediately recall their past lives (jati smarana). They recognize others, such as their own mother’s soul, but due to the influence of Naraka, their perspective is distorted. For instance, a soul might think:
“This is not my mother. She once tried to harm me by applying kajal (kohl) to my eyes, intending to blind me!”

In reality, the mother’s intention was to care for her child’s eyes, but the twisted perception caused by ku-avadhi jnana (imperfect clairvoyance) leads to misunderstanding. Souls in Naraka misinterpret even benevolent actions as harmful.

Such beings endure endless ages (sāgaras) of life perceiving beneficial things as harmful and vice versa. They remain disconnected from self-realization, caught in a cycle of suffering and delusion. Although they possess avadhi jnana and endure immense pain, they struggle to develop the understanding that “this pain cannot truly affect the soul.”

A Call to Reflect

Worldly beings must deeply contemplate. If someone presents an opportunity to understand the path to liberation, one should strive to comprehend it more profoundly. Ignoring or delaying this understanding may lead to regret when the chance is lost. At that point, even with efforts, realization may not come, leaving only remorse.

This cycle of wandering from one life to another — like birds flitting between trees — will continue without self-awareness. Liberation from this endless cycle is possible only through self-realization.

Lack of Self-Realization and Attachment to Material Things

The absence of self-realization leads to being overpowered by delusion (moha), resulting in attachment to material objects. One constantly strives to acquire and hoard external things, despite knowing the essence articulated in the Barah Bhavana (Twelve Reflections) by Bhudhardas:

“You are born alone, and you die alone.
Never does anyone truly accompany you.”

Consider what is said when an elderly person passes away: “Our grandfather, our elder, has passed away.” But where has he gone? How could he go alone? He could neither see properly nor climb up on his own. He could barely hear, and walking was difficult for him. So, where did he go? From where did he leave? Can you show the path? If it is known, we might accompany him. Even now, if you know the way, tell us. Perhaps we’ll meet him on the path and assist him in moving forward.

But someone explains, “He has departed.” He has reached where he was destined to be in a single moment. You cannot go along with him. His journey follows the fruition of his karmic bonds (ayukarma). None of you can alter his path by even an inch or delay or hasten it by even a moment. Whatever distance he had to traverse, no matter how vast — even seven raju (immeasurable cosmic units) — it is covered in an instant.

Thus, worldly beings, bound by their physical forms, repeatedly experience the cycle of birth and death in solitude. As it is aptly said:

आप अकेला अवतरै, मेरै अकेला होय। यूँ कबहूँ इस जीव को, साथी सगा न कोय ॥४॥

“You are born alone, and you die alone.

Even at the time of birth, you were alone, and at the time of death, you will be alone.”

Yet, in between these two inevitable states, if one finds oneself alone for a while, they feel unsettled and anxious. Why this fear? Why the thought: “There is no one to care for me”? Acharyas explain this truth in many ways, but those deeply attached or deluded fail to grasp it, and thus they miss the opportunity for liberation.

The Acharyas remind us that countless times in the cycle of births and deaths, we’ve been surrounded by attachments, yet we still seek more connections. Why this persistent longing? Those who are overwhelmed by attachment (raga) and delusion (moha) cannot comprehend these teachings.

On the other hand, those who develop detachment (vairagya) grasp the Acharyas’ message in a single moment. Such individuals understand the transient nature of worldly bonds and work towards their ultimate liberation.

A Tale of Pride and Its Consequences

Listen, let me narrate an enlightening story. A Chakravarti (universal monarch) has 96,000 queens, of whom 32,000 come from the Mlechchha region. In their homeland, they followed no religious practices. However, upon joining the lineage of the Chakravarti, they all become deeply devoted to religion. This is because the Chakravarti‘s family has a strict rule:

“No one in their lineage can be irreligious.”

In the Chakravarti‘s family, there are no individuals who are mute, deaf, or disabled, and none face premature death. It is even said that no one in the Chakravarti lineage dies untimely.

Yet, despite such a virtuous and blessed family, one of the principal queens—who is childless but exceptionally beautiful—succumbs to the great pride of her beauty. This vanity becomes her downfall, leading her to be reborn in the sixth hell (Naraka).

I narrate this incident to remind you of the profound truth expressed in the phrase “Digdeshebhyah Khagah Aetya” — living beings come from various places, reside with different companions, and ultimately depart to unknown realms. How could such a virtuous and blessed Chakravarti lineage, surrounded by purity and religious discipline, see one of its queens fall so low? How could someone who lived a life of privilege and devotion alongside a virtuous monarch succumb to Krishna Leshya (a state of extreme negativity) at the end of her life and descend to the sixth hell?

This story deserves to be read and reflected upon repeatedly.

Imagine the Chakravarti—destined for liberation (moksha)—who is revered by 96,000 queens and 32,000 crowned kings. He commands vast resources: 18 crore horses, 84 lakh elephants, 18 crore chariots, nine treasures (nidhis), fourteen jewels (ratnas). His father is a Tirthankara (spiritual teacher), his younger brother is Kamadeva (a celestial deity), and his own life is immersed in righteousness. What kind of karmic accounts must exist for such a virtuous queen of his to face such a dire fate?

In the Chakravarti‘s lineage, pure vegetarian food is the norm. Only fresh ghee and milk are consumed. Food is never stale—what is prepared in the morning is not consumed in the evening, and evening meals do not remain for the morning. Despite living in such purity and righteousness, what kind of sin could lead to the bondage of a sixth-hell lifespan?

Whenever I read this tale, I ponder the subtle play of thoughts and emotions. The queen’s pride in her beauty blinds her. She clings to the notion that her beauty must never fade. To preserve her appearance, she refuses to bear children, remaining childless to retain the Chakravarti‘s admiration for her beauty. Her vanity drives her to try to surpass the other queens and prove herself superior in looks.

She fails to understand that while her current life is graced with beauty, her future is doomed to darkness and ugliness. Women cannot ascend beyond the sixth hell, meaning she reached the lowest possible state for her gender. Contrast this with the 32,000 queens from the Mlechchha region who embrace religious practices, some even becoming Aryikas (renunciant nuns), and attain higher realms of existence.

Even those queens who do not renounce the world remain devout, observing rituals like fasting on Ashtami (eighth day), Chaturdashi (fourteenth day), and Ashtahnika Parva (eight-day festival). Clad in pure garments, they immerse themselves in worship, contemplation, and meditation.

This story highlights the profound impact of one’s inner thoughts and attachments. While external circumstances and associations may be ideal, the ultimate outcome depends on the individual’s mindset and humility—or lack thereof.

Reflections on the Inner and Outer Worlds

Ponder this deeply: the emotions within and the external appearances are distinct. What lies inside may be entirely different from what is visible outside. Just as one discards old clothes and adorns new ones, so does a soul transition from one existence to another, shedding the previous body like an old garment and taking on a new body like fresh attire.

However, adopting a form lower than a human’s—such as a hellish being—is a matter of shame. On the other hand, ascending from a lower existence, like that of a hellish being, to a human form is a cause for pride, as it signifies progress. Similarly, transitioning from the Nigoda (a state of infinite microscopic lives with minimal consciousness) to a human form represents growth, while falling from a human form to the Nigoda marks a significant downfall.

Acharya Kundkund Swamiji, in Bhavapahud, emphasizes that even a monk, if attached to material possessions equivalent to a mustard seed or husk, becomes fit for the Nigoda. He also warns that a celestial being who neglects the teachings of the Guru or scriptures faces a life full of intense passions (kashay), leading to suffering and regression.

Acharya Nemichandra Siddhantachakravarti Swamiji, in Gommatsar Jeevkand, states:
“A soul laden with inner impurities remains trapped in the Nigoda and does not escape its confines.”

Such Nigodia souls are overwhelmed with intense passions, preventing them from escaping their state. They are enveloped in ignorance and devoid of true knowledge, experiencing a degraded existence. Even as one-sensed beings, if they lack the aparyapti (completion of essential capabilities), they fail to fulfill even the minimal requirements for survival, such as proper respiration, and perish.

This highlights the stark contrast between falling into the Nigoda from a human form, representing the ultimate decline, and rising from the Nigoda to a human form, symbolizing remarkable progress. Such transformations are reflections of one’s inner disposition, manifesting outwardly in the cycle of life.

Having attained the rare privilege of human existence, one should not indulge in pride or arrogance. Acharya Samantabhadra Swamiji, in Ratnakarandak Shravakachara, elaborates on the eight forms of arrogance, including pride in beauty (rupa-mad). Some take pride in their lineage, knowledge, caste, devotion, or ascetic practices. But what is the worth of knowledge if it only serves as a tool for liberation, illuminating the path to freedom from karma?

To take pride in such temporary attributes tarnishes the virtue of Samyag Darshan (right faith) and plunges life into darkness. True wisdom lies in recognizing the transient nature of external attributes and cultivating humility, using this human life to progress toward liberation.

Reflection on the Impact of Pride on Samyak Darshan

In Chhahdhala, it is stated:

“Mad dharai to yahi dosh vasu, samkit ko mal thane.” (3/14)

This means that harboring pride (mad) defiles Samyak Darshan (right perception). To interpret this as Samyak Darshan becoming soft or weak is incorrect. Even Samyak Darshan, firm and unyielding like a diamond, can be fractured and tarnished by pride. It can be completely destroyed. Hence, pride in any form should be avoided.

Just as you diligently protect your clothes, utensils, and ornaments from dust, ensuring they remain new and clean, and wash or polish them meticulously to maintain their luster, similarly, Samyak Darshan must be safeguarded against defilement by kashayas (passions) and madas (prides).

The Danger of Perceptual Attachment
Attachment to one’s current state (paryay buddhi) is exceedingly perilous and must also be avoided. Such attachment blinds the soul to its potential for liberation and entraps it in the illusion of permanence in its transient state.

Purifying Right Perception
The purity of Samyak Darshan should be maintained through the practice of Darshan Vishuddhi Bhavana (the contemplation of the purity of perception). This practice helps cleanse the perception of impurities and ensures the soul remains focused on its ultimate goal of liberation.

Avoiding pride and cultivating humility is essential for preserving the integrity of Samyak Darshan.

Isthopadesh Gatha 9 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayarth (Literal Meaning)

• (Nage Nage): On various trees,
• (Digdese-bhyah): from different directions and regions,
• (Aetya): arriving,
• (Khagaah): birds, at dusk,
• (Samvasanti): settle down to rest.
• In the morning (Prage Prage), driven by their own purposes (Svasvakaryavashat), they fly (Yanti) to different regions and directions (Deshe Dikshu).

Bhavarth (Interpretative Meaning)
At dusk, birds from various regions and directions gather on a tree to rest for the night. By morning, compelled by their individual tasks, they fly off in various directions and regions, not necessarily returning to where they came from. They move freely according to their will, with no fixed rule binding them to a specific direction or destination.

Acharya Dev uses this analogy to explain the nature of living beings and their impermanence. Just as birds temporarily gather on a tree but depart to their respective tasks as dictated by their nature, so too do sons, friends, enemies, and other beings gather on the “tree” of family or life due to karmic ties. They remain together only for the duration of their lifespan and disperse to different existences in accordance with their accumulated karma once their time ends.

Key Message
The apparent attachment to relationships like sons and grandsons is misguided. If they truly belonged to you, they wouldn’t leave you or undergo transformations (like death) without your will or permission. Hence, dear soul, relinquish the sense of ownership over these relationships and strive to understand the true nature of reality as it is.

Utthanika (Prelude to the Next Verse)
In the subsequent verses, the Acharya addresses the emotions arising toward enemies, such as considering them harmful or adversarial. These emotions are identified as rooted in ignorance. Through examples and teachings, he encourages the seeker to eliminate such thoughts and rise above attachments and aversions. Gatha 10

Swadhyay Ishtopadesh Gatha 8 & 9

Swadhyay Ishtopadesh Gatha 9 & 10

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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