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Jainism

Ishtopadesh Gatha 18

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

Utthanika (Prelude):

The Acharya now continues, saying:

“O soul! Just as you endure countless sufferings to acquire objects for the benefit of the body, pause and reflect on the true nature of this body. What is its essence and character?”

इष्टोपदेश गाथा 18

भवन्ति प्राप्य यत्सङ्गमशुचीनि शुचीन्यपि। स कायः सन्ततापायस्तदर्थं प्रार्थना वृथा ॥18॥

Bhavanti prāpya yatsaṅgamaśucīni śucīnyapi।
Sa kāyaḥ santatāpāyastadarthaṁ prārthanā vṛthā ॥18॥

Poetic Translation (Padyanuvad )

Malayāchala kā chandan chūraṇ, chaman chamelī chāturatā,
Kunda pushpa makaranda sugandhī, gandha-dāra mandāralatā।

Padārtha sab ye tan sangati se, gandha-pūrṇa bhī gande hoṁ,
Sadā ahit kar tan kā yadi tum, rāga karo to, andhe ho॥18॥

By the contact of which even pure objects are rendered impure and which is a constant source of affliction, to seek to provide such a body with the objects of pleasure is vanity!

Note – It is not the nature of the senses to ever attain to anything like a lasting sense of gratification. The source and store-house of impurity, the body may be surrounded by all sorts of luxuries and things that are expected to give one pleasure; but its cravings only increase while the things which it touches become impure for any other purpose

Deliberation (vivechana)

When associated with the body, the inherently pure and enlightened soul begins to experience impurity. The body itself is impure by nature, while the soul, in its true state, is pure, wise, and detached. However, due to the association with karmas and the body, the soul takes on impurity and deviates from its true nature.

The soul’s intrinsic nature is eternal, infinite, and unchanging. In contrast, the external influences (vibhava) it experiences are transient and finite. Because the soul is currently not fully enlightened, it perceives and understands only partial and external realities. As Acharya Kundakunda Swami explains in Samayasara:

“So savva-ṇāṇa-darisi kammaraeṇa ṇiyeṇa vacchaṇṇo।
Saṁsāra-samāvaṇṇo, ṇavi jāṇadi savvado savvaṁ॥ 160॥”

(“The soul, obscured by karma and delusion, is immersed in worldly existence and cannot perceive the entire reality as it is.”)

Acharya emphasizes that the union with the body is the root cause of this plight. People often seek better bodies or material wealth, but this does not lead to the soul’s ultimate benefit. Hence, praying for the body is futile (tadartham prarthana vritha). Instead, one should strive to reduce attachment to the body, let go of passions (kashayas), and focus on self-purification—this is the path to true success in life.

If one remains attached to the body and its desires, life will pass as it began, without meaningful progress. Moreover, worldly beings often make the mistake of becoming agitated or angry at external causes (nimitta), which is a significant weakness of the worldly soul.

Acharya points out that true spiritual progress is tested during adversity. Adversity arises from the fruition of past karmas (karmodaya), and one should not blame external causes for it. Instead, recognize that these karmas are the result of one’s own past actions. While external circumstances act as catalysts, the fruition of karma is internally driven.

Therefore, instead of being disturbed by external causes, focus on understanding and resolving the karmas themselves. Contemplate why these karmas arose, how long their influence will last, and what measures can be taken to neutralize them. This deep introspection and effort to overcome karmas is the path to liberation (mokshamarga).

Isthopadesh Gatha 18- Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Literal Meaning (Anvayarth):

(Yatsangam): By whose association
(Prapya): upon obtaining
(Shuchini api): even pure substances
(Ashuchini): become impure
(Bhavanti): such
(Saha Kaya): that body
(Santatapaya): is the cause of constant suffering like hunger, etc.
(Tadarth): therefore, for it
(Prarthana Vritha): desiring pleasures is futile.

Interpretation (Bhavarth):
In this world, substances like fruits, flowers, camphor, sandalwood, oil, perfume, milk, and ghee are considered fragrant, sweet, visually pleasing, and pure. However, when these pure, aromatic, and pleasing substances are brought into contact with the body, they turn into impure and repulsive forms such as excrement, urine, blood, or flesh.

Flowers, upon being worn, lose their fragrance and wither. Perfumes, oils, sandalwood paste, and camphor, when applied to the body, mix with sweat and emit an unpleasant odor. Even beautiful clothes, when worn, cannot purify or beautify the body—they too become soiled and unpleasant.

The body, despite being adorned with beautiful and fragrant substances, remains inherently impure and incapable of being truly cleansed or beautified. In fact, it corrupts anything pure that comes into contact with it. Furthermore, the body is transient and perishable. Thus, efforts to beautify or sanctify the body are ultimately futile and meaningless.

Utthanika (Introduction to the Next Verse)
Yet, the disciple argues: “Bhagavan! If the body is always associated with impurity and cannot be truly benefited by wealth or possessions, then perhaps the soul can benefit from such things, not just through fasting and penance but also through the use of wealth and material objects.”

To this, the Acharya responds, “This is not the case,” and explains further. Gatha 19

Swadhyay Ishtopadesh Gatha 17 to 19

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December 16, 2024

Jainism

Ishtopadesh Gatha 17

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

Utthanika (Prelude):

The disciple then raises a question: “O Bhagavan! If accumulating wealth involves significant sin and causes suffering, making it condemnable, how can one enjoy material pleasures and comforts without wealth? Hence, wealth is necessary for such enjoyments, and therefore, it should be considered praiseworthy.”

To this, the Acharya responds: “That is not the case.” The argument that “wealth is praiseworthy because it leads to merit” has already been refuted, and earning wealth with such a mindset is not appropriate. Similarly, the claim that “wealth is a means to enjoy pleasures and comforts” is also incorrect.

If one asks why, the Acharya explains further.

इष्टोपदेश गाथा 17

आरम्भे तापकान् प्राप्तावतृप्तिप्रतिपादकान् । अन्ते सुदुस्त्यजान् कामान् कामं कः सेवते सुधीः ॥17॥

Ārambhe tāpakān prāptāvātṛptipratipādakān।
Ante sudustyajān kāmān kāmaṃ kaḥ sevate sudhīḥ॥17॥

Poetic Translation (Padyanuvad )

Prāpta nahīṃ ho jab tak, tab tak, mahā tāp kar kām-sabhī,
Kintu prāpta ho jāne par to, kabhī tṛpti kā nām nahīṃ।
Anta-anta meṃ to kyā kahanā? Jinkā tajnā saral nahīṃ,
Sudhī rache phir kām-bhog meṃ? Jinkā man ho taral kahīṃ॥17॥

English Translation:
“As long as desires remain unfulfilled, they cause immense suffering.
But even when fulfilled, they never bring satisfaction.
And in the end, they become almost impossible to renounce.
Would a wise person indulge in such desires, whose mind seeks peace?”

What! will any wise man indulge in the pleasures of the senses which cause trouble in their acquisition, enkindle lust and desire at the moment of enjoyment and are very painful at the time of parting? Should a wise man do so, he would not abandon himself to the lustful feeling.

Note – According to the degree of foresight developed by them, men fall into three classes, namely, the short-sighted, the far-sighted and the farthest-sighted. The first class is that of fools, as all will agree. The second is that of men who are worldly wise. They are learned and thoughtful, but only in matters pertaining to the world, and the concerns of the immediate life that comes to an end after some three score years and ten, when their wisdom also perishes. The third class comprises those few but deeply thoughtful souls who have understood the nature of life and know that the soul survives the physical death. They are familiar with the true nature of things and know that there is no rest or peace for the soul outside nirvana. They are the farthest-sighted, for this reason; we may also call them Dharma- sighted, for Dharma signifies the ultimate Truth and the nature of things. Of these Knowers of the true nature of things it is said that they will not indulge in sensual lusts, knowing them to be the causes of suffering and pain, though not appearing to be such to the first or the second classes of men. Should a knower of Truth be found to indulge in the pleasures of the world, he would not abandon himself altogether to resist the forces of Karmic infatuation engendered in the past. The point is this that the knowledge of Truth changes the angle of vision of the wise one who may not be able to resist the temptation but who will detest himself all the time for his failings, where the fool will simply plunge himself head long in the whirling vortex of pleasures and lusts.

Deliberation (vivechana)

Happiness derived from material indulgence (sensual pleasures) cannot be justified if it fails to bring true satisfaction at any stage of life—whether in its beginning, middle, or end. This is because material pleasures inherently lack the essence of real happiness. Their attainment often demands immense physical, mental, and emotional toil, such as through labor-intensive processes like agriculture and other sixfold tasks. These activities cause exhaustion to the body, senses, and mind.

Even after acquiring these pleasures, human desire, like a restless serpent, continues to create turmoil, and satisfaction remains elusive. Instead of contentment, indulgence often leads to frustration and restlessness. Similar to how a fire never gets satiated regardless of the amount of wood fed to it, or how a sea never fills up regardless of how many rivers flow into it, worldly beings cannot find fulfillment through indulgence in pleasures.

The famous poet Bhartṛhari expressed this sentiment in Nītiśataka: “We do not consume pleasures; instead, they consume us.” A wise person may also partake in material pleasures, but without attachment. For instance, if a dish is overly salty, an ignorant person focuses on complaining about its saltiness, analyzing why it turned out so. On the other hand, a wise person calmly acknowledges the taste without getting attached to the negativity of the experience.

The Ideal of Renunciation

As stated, “If worldly pleasures were truly blissful, why would the Tīrthaṅkaras renounce them?” This reflects the spirit of detachment that characterizes great souls. For example, the Tīrthaṅkaras, even in their youthful prime, renounced all worldly pleasures without indulging in them and devoted themselves to self-realization.

Acharya Gunabhadra Swami elaborates in Ātmānushāsana: some individuals viewed material wealth and pleasures as insignificant as blades of grass and willingly relinquished them, gifting them to others. Others regarded worldly pleasures as sources of suffering and abstained from them altogether. Among these, the highest form of renunciation is of those who neither acquired nor engaged with worldly pleasures.

The story of Vajradanta Chakravarti’s sons exemplifies this. Inspired by their father’s renunciation, they chose to follow the same path of detachment, reasoning that indulging in wealth and pleasures already consumed by others was unworthy. They became ascetics along with their father. Bharat Chakravarti, despite engaging in worldly affairs, remained internally detached and pure, enabling him to attain omniscience (kevalajñāna) as soon as he renounced the world. Such detachment is unattainable for the ignorant, who remain deeply attached to material indulgence.

The Detriments of Indulgence

Sensual indulgence and consumption are rooted in unwholesome karma and generate negative mental states. Wealth, which facilitates material indulgence, is thus not praiseworthy. Instead, it should be understood as a source of affliction, leading to unwholesome actions and disturbing the purity of one’s consciousness. Hence, the wise refrain from overvaluing wealth and material pleasures, directing their focus towards spiritual growth and self-realization.

Isthopadesh Gatha 17 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayartha (Literal Meaning)

(Ārambhe) In the beginning,
(Tāpakān) cause intense suffering,
(Prāptau) when attained,
(Atriptipratipādakān) increase cravings,
(Ante) and in the end,
(Sudustyajān) are difficult to abandon,
(Kāmān) sensual pleasures—
(Kaḥ Sudhīḥ) what wise person,
(Kāma) willingly,
(Sevate) indulges in them?

Bhāvārtha (Interpretative Meaning)
In the pursuit of sensual pleasures such as food, clothing, and relationships, one faces immense hardship through activities like farming, trade, or employment. Once these sensory objects are acquired and consumed, the desires are not satisfied but instead grow stronger, creating an endless cycle of craving. Ultimately, breaking free from these desires becomes exceedingly difficult.

Thus, a wise and self-aware individual approaches such indulgences with detachment and never becomes engrossed in them. They recognize that just as adding fuel to a fire only intensifies its flames, indulging in sensory pleasures only fuels further longing. True peace can only be attained by renouncing such desires.

Utthānikā (Introduction to the Next Verse)
The Acharya further emphasizes that all indulgences and efforts revolve around the body, which itself is inherently impure. This is elaborated in the next verse—Gāthā 18.

Swadhyay Ishtopadesh Gatha 13 to 17

Swadhyay Ishtopadesh Gatha 17 to 19

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December 16, 2024

Jainism

Ishtopadesh Gatha 16

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

Utthanika (Prelude):

Here, the disciple raises the question, “Why is wealth, which serves as a means to acquire merit (punya), considered contemptible or worthy of criticism? Acts such as giving charity to deserving recipients, worshiping the divine, and other virtuous deeds are causes of merit, and none of these can be accomplished without wealth. Therefore, why is wealth, which facilitates merit, regarded as contemptible? On the contrary, it should be considered praiseworthy. Hence, wealth should be earned in whatever way possible, and by distributing it among the deserving, one can accumulate merit for happiness.”

In response to this, the Acharya addresses the disciple’s argument in the subsequent verse.

इष्टोपदेश गाथा 16

त्यागाय श्रेयसे वित्तमवित्तः सञ्चिनोति यः । स्वशरीरं स पङ्केन स्नास्यामीति विलिम्पति ॥16॥

Tyāgāya śreyase vittam avittaḥ sañcinoti yaḥ।
Svaśarīraṃ sa paṅkena snāsyāmīti vilimpati॥16॥

Poetic Translation (Padyanuvad )

Nirdhan dhan arjit karta hai, daan hetu yadi vah naana,
Daan karma ka dhyey banaya, karm khapana shiv paana।
Kaarya raha yah aisa jaisa, apne tan par karta hai-
Lep pank ka koi maanav, “Snaan karunga kehta hai”॥16॥

English Translation:
A poor man earns wealth with diverse efforts, intending to give it away,
He dedicates his actions to charity, aiming to exhaust karma and attain liberation.
Yet his actions are like one who smears mud on his body,
Claiming to purify himself through a bath.

The poor man who accmulates wealth so as to be able to acquire merit and the destruction of evil karmas by spending it in charity is like the man who covers himself with filth in the expectation that he is going to bathe his body thereafter !

Note – The acquisition of wealth is accompanied by so much evil doing and evil-thinking that it itself implies a lot of sin accruing to the soul what purposte can then, be served by charity and good works there after. The man who enters a drain full of filth in the hope that he will have a good bath afterwards covers himself for a certain with filth. Whether he will be able to wash it off thereafter is an entirely different matter!

Deliberation (vivechana)

Most naïve beings in the world hold the belief that wealth must be accumulated at any cost, even by engaging in the most degrading acts. Some individuals justify this by thinking that the sins committed in the process of acquiring wealth can later be cleansed by engaging in virtuous deeds such as charity, worship, devotion to teachers, service, or helping others. However, such a belief is misguided.

It is akin to a person whose body is clean but then smears it with mud, thinking, “I will bathe later and become clean again.” This behavior is illogical. Similarly, a person who accumulates wealth through sinful or unethical means, with the intention of using it for charitable purposes later, is considered ignorant. Such actions cannot lead to desired spiritual achievements.

Even if fortune allows someone to acquire wealth, there is often a slim chance that it will be utilized for noble purposes. Wealth earned through unethical means seldom serves virtuous ends. As it is said, “Clear and pristine waters rarely fill rivers; they are filled with muddy and murky waters.” In the same way, the fortunes of worldly people do not grow through pure and righteous means but often rely on questionable methods.

Hence, wise individuals should strive to earn wealth through ethical and just means. True wisdom lies in recognizing that wealth is not the ultimate source of happiness or success.

The perspective of the wise:

The wealthy often remain dissatisfied due to insatiable greed for more wealth.
Those who are poor suffer from the frustration of not acquiring wealth.
Only the ascetic, detached from worldly possessions, experiences true contentment.

In this situation, one must reflect on how wealth can truly become a source of benefit. If you are poor, do not yearn for wealth, because the very wealth you consider desirable is often renounced by kings, merchants, and sages due to its capacity to cause greed, delusion, and sin.

For spiritual seekers:
If you aspire to attain the ultimate liberation associated with the eighth level of celestial bliss (ashtama vasudha), abandon attachment to external possessions and discern between what is truly beneficial and detrimental. Direct your efforts toward understanding your true self, which is the foundation of eternal happiness and liberation.

This reflection encourages ethical living, spiritual introspection, and detachment from the transient nature of wealth and worldly possessions.

Isthopadesh Gatha 16 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayaartha (Prose Meaning)
The person (yaḥ avittaḥ) who is poor (avittaḥ) accumulates wealth (vittaṁ sañcinoti) for the sake of noble deeds such as charity, worship, and other virtuous actions (tyāgāya), and for acquiring extraordinary merit (śreyase), is like a person (saḥ manuṣyaḥ) who, thinking “I will bathe” (snāsyāmi iti), smears mud (panke vilimpati) on his clean body (svaśarīram).

Bhavaartha (Philosophical Meaning)
An externalized person, focused only on the material world, neglects spiritual practice and becomes entirely consumed with hoarding wealth. He believes that by amassing significant riches, he will eventually perform acts of charity, build grand homes, and acquire worldly pleasures to attain happiness. However, he remains oblivious to his soul’s needs for contentment, peace, and fulfillment through spiritual endeavors like self-awareness and enhancing virtues such as knowledge and moral character.

This attitude mirrors the foolishness of someone who, intending to bathe and cleanse himself, first smears mud on his clean body. Just as pure rivers are never filled with clean water alone but accumulate impurities, wealth accumulation, even with the intent of charity, is not truly auspicious if it involves unethical means. Therefore, earning wealth, even for noble purposes, cannot lead to ultimate well-being.

Uttānika (Prelude):
The disciple then questions, “If earning wealth involves sin and causes suffering, making it contemptible, how can one survive without wealth? Wealth is essential for fulfilling desires and enjoying worldly pleasures. Shouldn’t wealth, then, be considered praiseworthy?”

To this, the Acharya replies that wealth is not praiseworthy simply because it serves as a means for fulfilling desires or performing virtuous acts. The disciple’s justification for earning wealth is addressed in the subsequent verse (Gatha 17).

Swadhyay Ishtopadesh Gatha 13 to 17

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December 15, 2024

Jainism

Ishtopadesh Gatha 15

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

Utthanika (Prelude):

Still, the disciple asks, “O Lord! What is the reason that people fail to see even the impending calamities approaching them?”

The Acharya Maharaj responds with clarity, “It is due to greed— ‘lobhāt’.

Greed and attachment to wealth make affluent individuals blind to the dangers that are directly in front of them. Their excessive desire and craving for material possessions obscure their wisdom and insight.

They remain so engrossed in their pursuit of accumulating and preserving wealth that they fail to perceive the impending adversities, which are inevitable outcomes of their attachments and actions.”

इष्टोपदेश गाथा 15

आयुवृद्धिक्षयोत्कर्ष हेतुं कालस्य निर्गमम् । वाञ्छतां धनिनामिष्टं जीवितात्सुतरां धनम् ॥15॥

Ayuvṛddhikṣayotkarṣa hetuṁ kālasya nirgamam |
Vāñchatāṁ dhanināmiṣṭaṁ jīvitātsutarāṁ dhanam || 15 ||

Poetic Translation (Padyanuvad )

Kāl bītatā jyoṁ-jyoṁ tyoṁ-tyoṁ āyu karma vah ghaṭe baḍhe,
Dhan kā vardhan dhanī chāhate, pratidin ham to bane baḍhe.
Kaheṁ kahāṁ tak dhanī log to, jīvan se bhī jaṛ dhan ko,
Param-iṣṭ paramēśvar kahate, dhanyavād dhan-jīvan ko. ॥15॥

Meaning (Romanized):
As time passes, life diminishes or grows as determined by karma,
Yet the wealthy wish only for their riches to multiply day by day.
How ironic it is that wealthy people value inert wealth
Even above life itself, treating it as the supreme treasure and offering gratitude to it.

Time is the cause of the shortening of the duration of life as well as of the increase of wealth: the amassers of wealth (thus) love money more than their lives.

Deliberation (vivechana)

From time immemorial, this soul has been deeply influenced by the intense impression of greed (lobha kashaya). It is due to this greed that the soul values wealth more than its own life. Even though the passage of time and the depletion of lifespan are factors in accumulating wealth, the greed for wealth leads wealthy individuals to disregard the fleeting nature of time and the diminishing of their lifespan. Instead, they consider the passage of time as beneficial for the increase in wealth.

This is why the wealthy do not reflect on the misfortunes arising from wealth. In fact, they do not even perceive them as misfortunes. This is entirely due to the influence of greed. Even if they reflect, their thoughts are solely directed toward increasing wealth and safeguarding it. Their efforts are focused on gathering resources to achieve this end, paying no attention to impending calamities.

This behavior stems from the delusion caused by the lobha kashaya karma and the insatiable craving for wealth. The Acharya repeatedly emphasizes that attaining wealth should not be the sole purpose of life. Alongside wealth, one should strive for virtues, noble thoughts, and adopt righteous practices (dharma), which pave the way for a meaningful and fulfilling life.

Isthopadesh Gatha 15 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Literal Meaning ( Anvayartha)
(kālasya nirgamam) The passage of time (āyuḥ-kṣaya-vṛddhi-utkarṣa-hetuṁ) is the cause of the depletion of life and the increase of wealth. (vāñchatāṁ dhaninām) To those who desire wealth, (jīvitāt) more than their very life, (sutarām) wealth is dearer.

Interpretation ( Bhāvārtha)
Every moment of human life is invaluable. During their lifetime, if a person embraces ascetic practices (muni diksha), they can engage in intense meditation (shukladhyan) and, within a short time (antarmuhurta), attain omniscience (kevalgyan), achieving immortality, infinite knowledge, and eternal happiness. They can perform significant acts of self-discipline, moral enhancement, and service to others while gaining a good reputation.

Thus, wise, self-aware, and virtuous individuals make the best use of every moment of their lifespan. However, those who do not recognize the soul’s significance view the passage of time merely as a cause of both the depletion of life and the accumulation of wealth. They focus on the fact that while their lifespan decreases moment by moment, the wealth they have invested increases over time. These wealth-obsessed individuals value wealth more than their own life.

Even though the passage of time diminishes life, such deluded individuals disregard the inevitable loss of their vitality. Instead, they eagerly wish for the swift passage of days to amass more wealth. This obsession with wealth, driven by ignorance, is lamentable.

Uttānika (Prelude):
Here, the disciple asks, “Why is wealth, which facilitates the accumulation of merit (punya), condemned? Isn’t wealth essential for noble deeds such as giving alms to the deserving and worshipping the divine? Without wealth, these virtuous actions, which lead to spiritual merit, cannot be performed. Hence, isn’t wealth praiseworthy?”

In response, the Acharya explains that wealth should indeed be acquired, but only through righteous means. It should be used wisely—offered to worthy recipients and invested in virtuous deeds—to gather merit and achieve true happiness. The misuse or excessive attachment to wealth is what makes it blameworthy. Gatha 16

Swadhyay Ishtopadesh Gatha 13 to 17

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December 15, 2024

Jainism

Ishtopadesh Gatha 14

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

Utthanika (Prelude):

The disciple then asks, “It is truly astonishing! When wealth and material possessions are so difficult to acquire and also cause suffering in both worlds, why do people still not renounce such possessions?

इष्टोपदेश गाथा 14

विपत्तिमात्मनो मूढ:, परेषामिव नेक्षते दह्यमान-मृगाकीर्णवनान्तर – तरुस्थवत् ॥14॥

Vipattimātmano mūḍhaḥ, pareṣāmiva nekṣate
Dahyamāna-mṛgākīrṇa-vanāntara-tarus-thavat ॥14॥

Poetic Translation (Padyanuvad )

Van mein taru par baitha jaisa, man mein chintan karta hai,
Vanya-jantu ab jale mare sab, aag lagi van jarta hai.

Par ki chinta jaisi karta, apni chinta kab karta?
Moodh bana tan puni-puni dharta, marta hai puni-puni darta ॥14॥

Like a person sitting on a tree in a burning forest,
Thinking of how the wild animals are perishing, as the fire consumes the woods.

He worries about others’ plight but never reflects on his own.
Deluded, he repeatedly takes on bodies, dies, and fears death again and again.

The fool is not warned by seeing distress overtake others, he acts like the man who, seated on the top of a tree in the midst of a burning forest, sees deer and other living things perish, but does not think that the same fate is soon to overtake him!

Note – The acharya here gives us a true description of the individual blinded by the lusts of the world, who though surrounded by calamity and distress all round is still unable to check himself in time to turn to the true side of life, taking no warning by the fate of others.

Deliberation (vivechana)

When a forest, filled with deer, lions, tigers, and various other creatures, catches fire, a person may climb to the branch of a tall tree, thinking, “I have climbed high, and this fire cannot harm me.” Feeling secure, he becomes complacent. However, this ignorant individual fails to realize that, just as all the other creatures in the forest are burning before his eyes, he too will soon be reduced to ashes.

Similarly, an ignorant being constantly recalls the misfortunes that befall others due to wealth and material possessions but, like a drunken man intoxicated by liquor, he forgets the dangers and miseries that hover over his own life. He fails to focus on his own well-being.

It is also observed in the world that when a wealthy person witnesses others losing their property, homes, or fortunes, they rarely consider that the same fate may await them. The fire of time, which is consuming their possessions, will eventually spare no one. The wealth and property of the observer will also be destroyed by this same fire of time.

Isthopadesh Gatha 14 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayartha – (Mṛṇākīrṇa) Filled with animals such as deer, and (dahyamāna) burning with fire, (vanāntara) in a forest, (tarusthavat) like a person sitting on a tree, the (mūḍhaḥ) foolish being (pareṣāṁ) others’ (vipattim iva) misfortunes, does not see (ātmanḥ) his own misfortunes.

Bhāvārtha – Just as in a forest filled with dangerous animals such as lions, tigers, and snakes, and surrounded by fire burning everything, a person sitting on a tree may observe the animals running from the fire, yet does not notice the fire coming toward him or the danger from the wild animals. This is similar to how worldly beings, caught in their desires, see others suffering from death, disease, grief, fear, and various misfortunes but fail to recognize that the same sufferings may come to them as well. They continue to believe themselves to be happy and unaffected.

Uttānika – The disciple then says, “O Lord, what is the reason that people fail to see the impending misfortunes that come near them?” The Acharya responds, “Due to greed.” O child! People, attached to wealth and possessions, fail to notice even the misfortunes that approach them because of their greed. The reason for this is explained in Gatha 15.

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December 14, 2024

Jainism

Ishtopadesh Gatha 13

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

Utthanika (Prelude):

Then the disciple says, “Bhagavan! Not all worldly beings seem to be afflicted by misfortune; many appear to possess wealth and prosperity. What do you have to say about this?”

To this, the Acharya responds:

इष्टोपदेश गाथा 13

दुरज्यॆनासुरक्ष्येण नश्वरेण धनादिना । स्वस्थंमन्यो जनः कोऽपि ज्वरवानिव सर्पिषा ॥13॥

Durajyenāsurakṣyeṇa naśvareṇa dhanādinā।
Svasthaṁ manyo janaḥ ko’pi jvaravāniva sarpiṣā॥13॥

Poetic Translation (Padyanuvad )

Jinka arjan bahut kathin hai, svabhāv jinka mitnā hī hai,
Sanrakṣaṇ nā sambhav hai, ye dhan-kanchan-vaibhav hain.

Phir bhī nij ko svasth mānte, dhanpati dhan pākar vaise,
Jvar se pīḍit hokar jo jan, ghṛit-may bhojan kar jaise॥13॥

He who regards himself as happy on account of the possession of wealth and other like objects of desire, that are obtained with great trouble, that require a lot of botheration in their protection and that are after all perish- able, is like the fool who eats clarified butter when suffering from fever and then thinks that he is enjoying good health !

Note – Ghee (clarified butter) only goes to aggravate fever, so that he who eats ghee in that condition and regards himself as healthy because of his eating Ghee is a big fool. Precisely the same is the case with the man who considers himself happy because he is surrounded by the objects and sources of pleasure. These, too, aggravate the heat and fever of lust, and depart sooner or later without producing anything like satisfaction, that is happiness and rest and peace. The acharya, therefore, points out that is is an act of folly to regard oneself as happy when enjoying material prosperity and the like, which, it is further pointed out, are acquired with a lot of trouble and exertion and which, involve a great deal of additional trouble in guarding and protecting, and which, notwithstanding all this worry and trouble, are ultimately bound to depart, being perishable by nature.

Deliberation (vivechana)

Just as a person suffering from fever might mistakenly consider themselves healthy after drinking ghee to alleviate the burning sensation, it is merely an illusion. In reality, they are not healthy, nor can they become healthy through ghee consumption. Instead, their suffering worsens. Similarly, an ignorant person considers themselves happy upon acquiring wealth and other desired objects, but in truth, they cannot be deemed truly happy.

The process of acquiring wealth involves significant hardship, and even more effort is required to safeguard it. Reflect on this reality: how much difficulty must one endure to earn money? Wealth is not obtained effortlessly. Day and night, one sweats and toils to save every penny. Those who earn money know well the struggles they face in doing so. And once wealth is acquired, securing it becomes a new challenge—locking it away, storing it in a treasury, and so forth. While these methods might temporarily protect wealth, they cannot safeguard dharma (virtue).

No matter how securely you store wealth, it is ultimately destined to perish. When fortune turns, money can slip away effortlessly. Wealth is likened to the dirt on one’s hands—when it is lost, one is left with nothing but regret.

Greed is a form of kashaya (passion or delusion), and efforts should be made to relinquish it. This alone should be the ultimate goal of life. Otherwise, life will pass by as it came, without meaningful purpose. Thus, one should not become agitated by external causes. The greatest shortcoming of worldly beings—especially humans—is their failure to understand this truth.

When a person’s good karma ripens, they become praiseworthy; otherwise, they become the subject of criticism. It is one’s karma that rewards or punishes them, making them either honored or disgraced. The fruits of karma manifest with the support of external factors (nokarma). What, then, is karma?

Just as a screen or cloth does not inherently contain a film but reflects it when projected, nokarma itself lacks the power to produce results but is indispensable for experiencing karma’s effects. Because karma’s fruits are experienced through nokarma, people erroneously blame or focus on the external circumstances. This is ignorance. Nokarma is like a plain white screen on which the film of karma is projected. When the film ends, only a blank screen remains, which no one finds interesting because it holds nothing of value. Karma is like the reel of film, while nokarma is the screen on which its effects are displayed.

Out of delusion, ignorant beings focus on nokarma rather than karma itself. Understanding karma requires reflection: How did these karmas arise? Why did they arise? When did they come? How long will they last? How will they leave? What are their effects? By contemplating these questions, one can work toward liberation from karmas.

Accepting the process of ending karmas is the true path to liberation (moksha). Nokarma, including the body itself, is temporary. Those who remain attached to it, even amidst the purest of surroundings, experience impurity due to their possessive tendencies.

The soul, in its essence, is pure, conscious, and untainted, as understood from the perspective of nishchaya naya (the absolute viewpoint). Yet, due to the fruition of karmas and its association with the body, it becomes impure. As a result, it loses the ability to discern the true nature of existence and fails to recognize its inherent purity. Consequently, it does not attain omniscience (kevalgyan), because one who cannot know oneself cannot know everything. As the Acharyas have said, “Jo egam janadi so savvam janadi”—”One who knows the self knows everything.”

The intrinsic nature (swabhava) of the soul is not dependent on external factors and is uninterrupted, whereas modifications (vibhava) arise from external influences and are temporary. These modifications are incidental and not eternal, meaning they are bound to time and cannot be permanent. As long as the soul remains in the worldly state (samsara), it cannot fully comprehend infinite realities and remains limited to partial knowledge. Acharya Kundkund Maharaj affirms this in the Samayasara:

“So savvanaandarisī, kammaraeṇa niyeṇa vacchanno.
Samsarasamavanno, navi janadi savvado savvam.” (160)

This means that even the soul, inherently a knower and observer, remains bound by karmas. As a result, while in the state of samsara, it cannot attain complete and eternal knowledge of everything. This is the effect of karma.

How does the worldly soul come to be in this state?

The Acharyas explain that everything arises due to the association with the body. Without the body, the soul would not be in this state. Yet, humans constantly desire a better body, wealth, or worldly luxuries, believing these to be beneficial. However, the Acharyas remind us that such desires are futile. These objects, luxuries, and aspirations are relevant only for worldly beings. The more one fulfills such desires, the stronger their attachment (mamatva) to these possessions becomes, leading to an intensification of karmic bondage.

Therefore, prayers or wishes for material gains are futile. As stated, “Tadartham prarthana vritha”—”Such prayers are in vain,” because these very desires lead worldly beings to experience misfortune. Even though inherently pure, the soul perceives impurity due to its association with the body and external possessions.

Isthopadesh Gatha 13 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Literal Translation:

(Durjyena): Acquired with great difficulty,
(Asurakshyena): difficult to safeguard,
(Nashvarena): perishable wealth and family (sons and others),
(Swashtham manya): when someone considers themselves healthy (or happy)
(Kah api janah): there is no one,
(Jwaravan iva): who, like a person suffering from a fever,
(Sarpisha): feels happy by consuming ghee,
is truly wise.

Contextual Meaning:

Wealth is earned through great effort, toil, and hardships, often in small increments over time. Even if one manages to accumulate wealth, safeguarding it from thieves, robbers, rulers, family members, sons, wives, friends, fire, and other dangers is an incredibly challenging task. If somehow wealth is preserved, it still does not last forever. It is consumed in family maintenance, children’s education, weddings, medical treatments, and daily necessities such as food, clothing, and shelter.

A person who believes themselves to be happy because of such wealth is as foolish as someone suffering from fever who considers themselves strong after drinking ghee. Just as consuming ghee during a fever worsens the illness, the accumulation of wealth increases worries, fears, and anxieties rather than providing peace, happiness, or contentment. True peace and satisfaction come not from hoarding wealth but from relinquishing it.

Uthanika (Prelude):

The disciple, amazed by this explanation, further inquires,
“If acquiring and safeguarding wealth is so painful and detrimental, why don’t people renounce such possessions?“

The Acharya responds in Gatha 14, elucidating the reasons for this attachment and the path to liberation.

Swadhyay Ishtopadesh Gatha 12 & 13

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December 14, 2024

Jainism

Ishtopadesh Gatha 12

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

Utthanika (Prelude):

Here, the disciple asks:
“Swamin! It is understood that a soul attains true happiness in liberation (moksha), but what is the harm if a being remains happy in the worldly existence (samsara)? After all, every living being in this world desires happiness. What is so flawed about worldly existence that saints and wise men strive to renounce it and work towards its destruction? Why is the effort to transcend the world necessary?”

In response, the Acharya says:
“O dear one, listen carefully.”

इष्टोपदेश गाथा 12

विपद्भवपदावर्ते पदिकेवातिवाह्यते यावत्तावद्भवन्त्यन्या: प्रचुरा विपद: पुर: ॥12॥

Vipadbhaavapadaavarte padikevaativahyate
Yaavattaavadbhavantyanyaah prachuraa vipadah purah || 12 ||

Poetic Translation (Padyanuvad )

Bhare reetate kuchh bharate ghat, tab tak yah kram chalta hai,
Ghati-yantra ka paribhraman vah, jab tak rehta chalta hai.

Isi bhaanti bhavasagar mein bhi, ek aapda talti hai,
Kayi aapdaayein aa sanmukh, mohi jan ko chalti hain. || 12 ||

The Samsara (transmigratory condition) is like a wheel at a well, where before one bucketful of distress is got over a large number of afflictions overtake the soul!

Note : The thoughtful mind only discovers the world to be full of misery and pain in all conditions. No one thinks of associating happiness with the conditions of existence in the lower grades of life. The treses are rooted to the spot and remain perpetually exposed to the inclemency of seasons; they are further subjected to all kinds of afflictions in the shape of cutting. Piercing, burning, uprooting and the like. The smaller insects are destroyed by the thousand by the careless movements of their bigger fellow-beings. No one cares for their writhings and suffering. The birds and beasts and fishes are seized and devoured mercilessly by animals and men. Man himself is a constant prey to the fear of death, and lives in perpetual dread of calamity and misfortune. Those even who may be regarded as favourites of fortune are troubled with many kinds of mental and bodily troubles of their own and of their relations and friends. And at the end of a career, even where it has been the least undesirable, there is nothing more comforting than the grave or the burning pyre to look forward to. Death and the blankness of death ever stare the thinking being in the face. Human life is short and the best of its conditions is ephemeral and fleeting; you have hardly celebraterd the advent of a joy when its place is taken by affliction in some form or other. Those who are unlucky spend their whole time in crying and lamentations. Their suffering ceases enen to excite the pity of the passers by, by its frequency. Some of them actually experience all the excruciation horrors of hell-life without being in hell, Kings and millionaires and potentates are no exceptions; they are subject of the pain and misery which the flesh is heir to. To acharya therefore, justly says that this world of transmigratory life is so full of suffering and pain that you have hardly got-over one affliction when its place has been filled up with a dozen others. The wise should, therefore, only seek to obtain release from the world to obtain nirvana where there is eternal peace and joy and life unending.

Deliberation (vivechana)

The Ghatiyantra (Persian wheel), commonly known as rahat, consists of a series of buckets linked together in a chain. This mechanism is operated either by oxen, machines, or manual labor. As the wheel rotates, the buckets alternately fill with water and empty out. Similarly, in the cycle of worldly life, when a soul manages to overcome one affliction, five hundred new challenges stand before it.

When summer departs, winter arrives. In summer, sweaters are stored away, while in winter, they are brought out again. During winter, coolers and fans are put aside, and heating appliances are used instead. Life operates in much the same way: when pleasure (sata) comes, pain (asata) soon follows, and when pain subsides, pleasure returns. This endless cycle continues, and life flows on as:

“The sun sets, the moon hides,
The seasons return again and again.
This dear life slips away unnoticed.”
(Mangatray, Barah Bhavana)

Through the six seasons and three distinct climates, a year passes. The cycle repeats year after year. From the beginning of life to its end, these patterns—years, solstices, seasons, months, fortnights, days of the week, and lunar phases—persist unchanging. In this way, life comes to its close, never free from afflictions. The worldly soul spends its existence striving to avoid hardships, only to find itself progressing from the beginning of life (arth) toward its inevitable end (iti).

One day, life reaches its conclusion, symbolized by the saying, “Ram Naam Satya Hai” (The name of God is the only truth). And then what? The soul moves on to another place, where a new worldly existence begins, and with it, a fresh set of trials and tribulations. For a while, there may be mourning and sorrow, but soon everyone forgets. Despite this reality, people fail to grasp the transient nature of life.

A single drop of honey on someone’s body may attract five hundred bees, stinging the person relentlessly until they lose consciousness, and perhaps their life. Similarly, people strive to immortalize their fleeting lives, but such efforts are ultimately misplaced. True efforts should align with the understanding of permanence and liberation, not in clinging to transient existence.

In Rashtrapati Bhavan, one might think that the President always lives in great peace and happiness, but such solitude does not exist. In fact, they face the greatest number of challenges. While most people work for eight hours and then have time to relax, the President is occupied 24/7. Calls keep coming in—at midnight or in the middle of the afternoon—always bringing news of issues that need to be addressed. Their life appears serene on the outside, but internally it is full of responsibilities and turmoil.

It’s like when a fan is running during a hot windstorm. The fan’s cool breeze turns hot, and people sometimes say, “Turn the fan off, there’s no benefit.” Similarly, when mental stress builds up, even external comforts like cooling treatments, cold water, or ice fail to bring relief. The inner heat of restless thoughts—desires and conflicts—remains. Until these turbulent thoughts subside, no amount of soothing words or comforts can help.

Even in a luxurious and well-ventilated palace, one can feel the sting of pain if the mind is preoccupied with conflicts and desires. The comforts of the place fail to provide peace or happiness. Similarly, the soul inherently contains knowledge, peace, and bliss. However, instead of recognizing this inner treasure, people become engrossed in external objects and their evaluation. When the mind fixates on sources of external pleasure or pain, karmic bonds form. These bonds manifest as pleasure or suffering based on one’s actions, perpetuating the cycle of cause and effect.

This cycle of attachment (raga) and aversion (dvesha) continues, leading to new challenges. Before one problem is resolved, countless others arise. It is futile to hope for a life entirely free from challenges or afflictions.

We are living in the fifth era (panchama kal), known as the “era of misery” (dukhama kal). In Sanskrit, kali means conflict, struggle, or quarrel. How can true happiness be attained in such a time? During this period, physical and mental suffering are inevitable but still bearable. However, when the unbearable phase of suffering begins, it will mark the transition to an even harsher era, dukhama-dukhama kal.

In this phase, suffering will become intolerable, comparable to the constant torment in hellish realms. The human population will drastically decline, leaving only 72 couples to continue the species. Even the tiryancha (animals and lower beings) will experience endless suffering, cycling between lower births without respite. This is the harsh reality of existence in the fifth era of time.

Understanding this truth, one should strive to overcome ignorance and seek the path to liberation, focusing on the inner self and detaching from the illusions of worldly pleasures.

The dukhama era (the age of suffering) is akin to twilight. During twilight, some things are still visible, but in the night that follows, nothing is discernible. Similarly, the dukhama-dukhama era is like complete darkness, where no trace of spirituality or religion can be found. Hence, in this fifth era, it is still possible to mitigate some suffering. Today, we do not endure the kind of suffering faced by beings in hell. As long as livelihoods such as farming, crafts, and other activities exist, sources of comfort can still be accessed. However, in the sixth era, all these forms of sustenance and skills will vanish. Knowledge, craftsmanship, and even houses will disappear. People will live on trees or in burrows, consuming soil at night, fighting and killing one another for survival, and resorting to cannibalism.

In the sixth era, there will only be extreme and incessant suffering. Compared to that, the current era is much more favorable. Even though complete happiness is unattainable in this era, we still have the means to achieve partial comfort. The sixth era will leave no room for laughter, and the expression of joy itself will cease to exist. Today, we still encounter people who laugh and smile, but during the sixth era, moments of happiness will be almost nonexistent. Religion and righteousness (dharma-karma) will completely disappear, leaving behind a life of constant despair and misery.

Thus, it is crucial to use this time wisely. Even amidst limited suffering, strive for peace and pursue methods to attain happiness. At the very least, the means to cultivate happiness and spiritual progress are still available in this era. While complete liberation may not be achievable, efforts toward partial spiritual happiness are possible. Therefore, before the arrival of the dukhama-dukhama era, worship the Arihantas and the Siddhas, even if it means doing so amidst tears. The future does not promise a time for peaceful reflection or spiritual practices. There won’t be opportunities to accumulate merit (punya).

Make the most of this era by earning enough spiritual merit to avoid being reborn during the sixth era. Instead, one could spend time in other regions and later return to pursue the path of the Ratnatraya (right faith, right knowledge, and right conduct). There are 170 karma-bhumi (worlds of karma). Out of these, ten regions—the five Bharata and five Airavata regions—experience this fifth era, while the remaining 160 worlds remain in a state of dukhama-sukhama (moderate suffering and happiness). These regions are untouched by the cyclic struggles we face here.

Life’s challenges increase with progression, just as educational subjects become more complex as students move to higher grades. In the first grade, learning is straightforward, but as one advances, the workload and subjects expand. Even a brilliant student may find it overwhelming and feel unprepared for exams if they have not studied adequately. Similarly, as the range of sensory pleasures expands, so does the need for their maintenance and protection. This growth inevitably leads to greater suffering, as the associated challenges also multiply.

Thus, in this fifth era, as challenges grow, one must remain mindful and dedicate efforts toward spiritual progress, ensuring that suffering does not consume the opportunity to move toward liberation.

Isthopadesh Gatha 12 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Literal Meaning:
In the wheel of the world (bhava-ghatayantra), which operates like a water-lifting mechanism (a wheel with foot-operated paddles), just as one affliction (vipad) is removed, many other afflictions (vipadas) arise in its place. Similar to the water-filled buckets that continuously surface in a wheel-driven water-lifting system, as one empties, others quickly follow.

Interpretation:
The wheel of existence, like a water-lifting mechanism from a well, requires constant effort to deal with the challenges it presents. As one physical, mental, or external affliction is resolved, numerous others come forward. For example, in a well’s water-lifting system, stepping on the paddle empties one water-filled bucket, but several other filled buckets immediately appear. Similarly, in the well of worldly existence, as one affliction is endured, hunger, thirst, or other difficulties emerge as a result of accumulated karma.

Thus, the world is a reservoir of afflictions and turmoil. It is an endless cycle where resolving one problem often brings many more to the forefront.

Uthanika (Prelude):
A disciple poses a question to the Archarya (master) :
“Bhagavan! Not all worldly beings seem to be afflicted. Many appear to be living in prosperity. How should one understand this?”

To this, the Acharya provides an explanation in Gatha 13

Swadhyay Ishtopadesh Gatha 11 & 12

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December 13, 2024

Jainism

Ishtopadesh Gatha 11

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

Utthanika (Prelude):

Here, the disciple asks a question:
“What harm does a man do to himself by feeling attachment towards women and the like, or aversion towards enemies? Why are these attachments and aversions deemed unworthy of engagement and advised against?”

In response, the Acharya provides an explanation.

इष्टोपदेश गाथा 11

रागद्वेषद्वयीदीर्घ नेत्राकर्षण कर्मणा। अज्ञानात्सुचिरं जीवः संसाराब्धौ भ्रमत्यसौ ॥11॥

Rāgadveṣadvayīdīrgha netrākarṣaṇa karmaṇā।
Ajñānātsuchiraṁ jīvaḥ saṁsārābdhau bhramatyasau ॥11॥

Poetic Translation (Padyanuvad )

Dadhimanthan ke kāl mathānī, manthan-bhājan meṁ bhramatī,
Kabhi idhar to kabhi udhar jyoṁ, kṣaṇ bhar bhī nā hai thamatī.

Rāga-dveṣ kī lambī-lambī, ḍorī se yah̃ baṁdhā huā,
Jñān binā tyōṁ bhav meṁ bhramatā, rudan kare gal saṅdhā huā ॥11॥

Tied to the long rope intwined with (the strands of) attachments and aversions, the soul is whirled about in the ocean of samsara (transmigra- tory existence) for immeasurable time, led by ignorance!

Note – Love and hatred, or attachment and aversion, are the causes of bondage and transmigration. The series of births and deaths is unending, except in the case of him who acquires Self-knowledge. Hence the state- ment that souls wander about in transmigration for time beyond measure. Ignorance of the real nature of the soul and the non-soul, and of happiness and what is not happiness though it may appear to be so, is the producer of loves and hatreds of embodied life. Led by these the soul comes and re- mains under the sway of karmic forces that drag it about in different condi- tions and grades of existence in the different parts of the world.

Deliberation (vivechana)

A worldly being, due to ignorance, wanders endlessly in the vast ocean of existence, much like a churner that never ceases to rotate. Bound by the long ropes of attachment (raga) and aversion (dvesha), the soul continues to rotate, unable to break free.

This is analogous to the mythological churning of the ocean (samudra manthan), where the mountain Mandara acted as the churning rod, and gods and demons pulled the rope from opposite ends. Just as the churning persisted in pursuit of nectar (amrit), a worldly soul is perpetually drawn by the forces of attraction and repulsion, hoping to attain happiness, but instead remains trapped in the cycle of birth and death.

Attachment signifies attraction, while aversion signifies repulsion. Together, these forces keep the churner in motion, pushing the soul through 8.4 million life forms repeatedly. The speed of this churning depends on the intensity of the attachments and aversions—greater intensity accelerates the process, while lesser intensity slows it down.

Just as gods and demons churned the ocean with the hope of extracting nectar, humans churn the ocean of worldly existence for fleeting pleasures. Along with desirable outcomes like wealth, knowledge, and beauty, this churning also brings suffering, symbolized by poison. Similarly, worldly pursuits result in temporary gains but also significant suffering.

The rope of attachment and aversion keeps the churner, i.e., the soul, bound. The soul’s yearning for happiness and belief in worldly pleasures perpetuates its effort, but despite countless lifetimes of striving, true happiness remains elusive. The sages urge us to question this endless cycle: Why has happiness not been attained despite infinite births?

The churning of worldly existence will cease only when the rope of attachment and aversion is severed. Until then, the churner’s motion will persist, fueled by reactions—acceptance (raga) on one side and opposition (dvesha) on the other. The cessation of this cycle is possible only when the soul transcends attachment and aversion, attaining inner stillness and liberation.

Reflect deeply: as long as the rope remains tied and pulled from either end, the churner continues its motion. Similarly, as long as acceptance and opposition dominate our being, the wandering in worldly existence cannot stop.

A worldly being finds it extremely difficult to renounce the accumulation of external possessions entirely. However, complete renunciation leads to liberation. The ideal approach is: “Harbor such aversion (dvesha) that you desire nothing from the world, and such attachment (raga) that you embrace your true self, letting go of everything else.” Yet, most individuals neither cultivate such pure aversion nor such profound attachment that they realize their true self.

If you relinquish attachment to the world, you will attain yourself. Conversely, if you seek to acquire worldly possessions, you will lose connection with your true self. Partial attachment and aversion, where you favor some and reject others, reflect ignorance. True wisdom requires consistency: either desire everything equally, without bias, or renounce everything completely.

Worldly beings often fail in both aspects. They do not know how to genuinely attach themselves to everything without discrimination, nor do they know how to renounce possessions entirely. For instance, if attachment must exist, it should be universal, free from favoritism. On the other hand, if aversion is cultivated, it should result in total detachment, avoiding even internal thoughts about the object of aversion.

However, the reality is that while externally appearing indifferent, internally, people often dwell on those they claim to reject. Their minds remain occupied with thoughts like, “They did this,” or “They acted that way.” This inner turmoil of attachment and aversion persists, even when outwardly they seem composed. Such behavior is rooted in ignorance and is a form of inner turmoil (kashaya).

Attachment and aversion are two sides of the same coin, much like a currency bearing a number on one side and an emblem on the other. A worldly soul embodies this duality: attachment on one side, aversion on the other. However, just as attachment (raga) can lead to detachment (veetaraga), aversion (dvesha) can pave the way to freedom from aversion (veetdvesha).

In the liberated soul (siddha jeeva), both these states are transcended. The perfected being experiences neither attachment nor aversion, embodying the ideal state of equanimity and ultimate freedom.

The pursuit of happiness in the worldly sense, driven by attachment (raga) and aversion (dvesha), is futile. If worldly endeavors could yield true happiness, it would have been achieved by now. However, despite exhaustive exploration of the world in various states—poverty, wealth, success, or failure—true happiness remains elusive. This truth is reflected in the words of Bhudhara Das in his Barah Bhavana:

“The poor are distressed without wealth,
The wealthy suffer due to greed.
There is no happiness in this world;
Search the entire world and see.”

Even the most powerful beings, like a Chakravarti (a universal emperor), who conquer vast domains, realize they still fall short of ultimate fulfillment. Similarly, worldly beings scour the three realms (heavens, earth, and hell) seeking happiness, yet fail to find it because they overlook their own soul. True happiness is not external but lies within.

Why Happiness Eludes Us:

Illusory Happiness: The world offers only an illusion of happiness (sukh-abhas), leading beings to chase more of it, perpetuating dissatisfaction.
Attachment and Aversion: These are the root causes of suffering. As long as they persist, happiness cannot arise, just as night and day cannot coexist.
Misdirected Efforts: Just as butter cannot be churned from water, happiness cannot emerge from external pursuits alone. True happiness arises only when the soul is explored and understood.

The Path to True Happiness:

Self-Reflection: Instead of using knowledge to examine the world, use it to examine yourself. True introspection reveals the means to attain inner peace and happiness.
Right Tools and Methods: Just as proper churning of milk yields butter, proper spiritual practices—free from attachment and aversion—lead to inner contentment. Using the wrong tools or seeking in the wrong place results in failure.
Detachment from Raga-Dvesha: Liberation from attachment and aversion is essential for attaining true happiness. As long as these dualities persist, suffering continues.

The Solution:

To achieve lasting happiness, one must:

Renounce Attachment and Aversion: Let go of the causes of suffering to make space for peace and joy.
Engage in Self-Inquiry: Use wisdom to search within and discover the eternal, blissful nature of the self.
Focus on Suitable Means: Pursue spiritual practices aligned with the goal of self-realization, avoiding distractions that lead to worldly entanglements.

Ultimately, true happiness lies beyond the transient pleasures of the world. It is accessible only through self-realization and the dissolution of raga-dvesha.

In the Samayasara Kalasha text, it is aptly stated, “Knowledge tainted with attachment (raga) and aversion (dvesha) is ignorance, while knowledge free from these is true knowledge.” Liberation can only be attained through such true, detached knowledge, which is characterized by freedom from attachment and aversion. This knowledge is the hallmark of charitra (conduct). Therefore, seek that knowledge which is devoid of attachment and aversion; this alone is termed charitra. Beyond this, charitra is nothing else. A veetaragi (one free from attachment) can live anywhere without fear or harm. Engage in worldly activities if you must, but refrain from these three actions: attachment (raga), aversion (dvesha), and delusion (moha).

The Analogy of the Exam:

Even if a student is permitted to cheat in an exam—using a book instead of copying from someone else—they may still fail if they haven’t prepared adequately. With a 500-page book and just five questions to answer, a student who has wasted 365 days on trivial pursuits will struggle to locate the correct answers. Simply having the book isn’t enough; knowing where to find the solutions is equally essential. Likewise, in life, merely reading scriptures without understanding or focusing on what is necessary—avoiding raga, dvesha, and moha—is futile. Without adhering to this central teaching, spiritual success remains unattainable.

The Core Teaching:

Let Go Completely: “If you must let go, let go of everything. If you must hold on, hold on to everyone equally.” This means abandoning all forms of attachment and aversion. Without doing so, even the most rigorous spiritual practices like chanting, penance, or renunciation become meaningless.
Samsara’s Endless Cycle: Due to ignorance, worldly beings wander in the ocean of existence (samsara). Driven by raga and dvesha, they continuously desire material possessions and hence only obtain worldly results. True happiness or liberation cannot be achieved unless efforts are directed toward it.

The Path to Liberation:

Avoid the Triad: The primary instruction is to avoid raga, dvesha, and moha. Without this foundational discipline, spiritual efforts are in vain.
Cultivate the Desire for Liberation: Liberation (moksha) cannot be attained unless there is a sincere aspiration for it. If one has never even envisioned liberation, how can it be achieved? Desiring worldly possessions leads to their acquisition; desiring liberation opens the path to it.

In essence, spiritual progress depends not on superficial practices but on the eradication of attachment, aversion, and delusion. True knowledge, free from these impurities, is the ultimate key to liberation.

To attain liberation (moksha), one does not need to perform any new actions. Instead, one must stop what one is already doing—cease the restless activity and sit peacefully with hands folded. However, this simple state of stillness seems unattainable because the human mind is inherently restless, more so than even the most energetic monkey.

The Restless Nature of the Mind:

Acharyas illustrate this with an analogy: A monkey, inherently restless, becomes even more so if stung by a scorpion. Seeking relief from the venom’s pain, it might stumble upon alcohol instead of water, drink it, and become intoxicated. If the monkey then goes mad, its restlessness knows no bounds. Similarly, the human mind is far more restless and unstable than such a monkey.

A monkey may commit sins, but the severity of its actions limits it to a certain level of spiritual downfall. For example, a lion, due to its inherent cruelty, may fall to the fifth level of hell (pancham prithvi). However, a monkey, being less cruel, is unlikely to descend that far. In contrast, the human mind, with its limitless restlessness and potential for both cruelty and delusion, can traverse all the levels of hell and even reach the lowest depths of the spiritual universe.

The Paradox of Human Nature:

Though humans are considered the most intelligent and civilized beings, capable of reasoning and contemplation, their minds are rarely at peace. Internally, their thoughts are always in motion, calculating or overthinking something. This intellect, when guided by wisdom, enables humans to achieve great heights. However, when it descends below the level of discernment (vivek), it becomes the source of their greatest downfall.

Humans are unique in that they hold the power to experience both the highest joys and the deepest sorrows. The extremes of pleasure and pain are orchestrated by the human mind itself. When directed inward, the mind can become a tool for liberation. But when it is consumed by external distractions, restlessness, and negativity, it leads to suffering and spiritual degradation.

Key Insight:

Liberation is not about acquiring new knowledge or performing specific rituals but about calming the inherent restlessness of the mind. Only through true inner stillness and self-awareness can one transcend the chaos of worldly attachments and aversions. Without this inner peace, the mind continues to lead one down the path of delusion and suffering.

In conclusion, I would like to emphasize that worldly beings, drawn by attachment (raga) and aversion (dvesha), have wandered endlessly in this cycle of existence. Despite churning the ocean of worldly life repeatedly, they have not been able to extract any essence, any true nectar, or peace. Instead, they are left only with disappointment, their hopes unfulfilled. They keep consoling themselves with thoughts like:

“If not today, then tomorrow; if not tomorrow, then the day after.”
“What’s the hurry? There are years ahead to live and achieve.”

This persistent optimism fuels their belief that one day, their desires will be fulfilled. However, is it truly possible to extract butter by churning water? No, it is not. No matter how much one churns worldly objects, true happiness and peace cannot be found. If such peace were attainable, it would have been achieved long ago.

The True Path to Realization

Fortunate and wise are those who have understood this profound truth. Instead of churning the ocean of worldly desires, they turned inward and began the process of self-reflection and self-discovery. Reflecting upon scriptures like Samayasara and Gommatsara, contemplating their essence, and internalizing their teachings lead one to a deeper understanding of the self.

However, there is a distinction between academic study and genuine self-exploration. Today, scholars pursue doctorates and advanced degrees on Samayasara, but even they, despite their extensive research, may fail to grasp its essence if their hearts remain attached to worldly accolades and recognition. Reading and teaching such scriptures may convey the idea of renouncing attachment and aversion, but without internalizing these teachings, true realization remains elusive.

Renunciation of Attachment and Aversion

To renounce raga and dvesha means to abandon not only the attachments and aversions themselves but also the objects that give rise to them. Furthermore, one must not even recall or dwell on these objects after renunciation. Only then can one attain the living essence of Samayasara.

The words of a vitraagi (one free from attachment and aversion) naturally carry the essence of Samayasara. A person who experiences peace and fulfillment through self-realization will no longer be drawn to external objects because they find no joy in them. Instead, they will remain immersed in self-reflection, for the true essence lies within.

The Journey of Self-Discovery

Worldly beings, driven by their taste for external objects, have spent their lives churning what is outside of them. Even now, they derive pleasure from the external and strive to obtain more of it. However, a true seeker—a wise and detached individual—focuses solely on understanding and experiencing the self. If obstacles arise in this process of self-reflection, they make efforts to remove them. Ultimately, with perseverance and determination, they will attain the treasure of self-realization.

This approach is beautifully summarized in the verses that follow, guiding seekers further along this path of inner discovery.

Isthopadesh Gatha 11 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayarth (Literal Meaning):
This (asau) being (jivah), a worldly soul, in the ocean of existence (samsarabdhau), has for an infinite time (suchiram) been wandering (bhramati) like a churning rod tied with two long ropes of attachment (raga) and aversion (dvesha), due to ignorance (ajnanaat). It is dragged back and forth by these ropes, just as a churn-stick is turned by pulling ropes alternately.

Bhavarth (Interpretative Meaning):
Just as a churn-stick is placed in a pot of curd, tied with a rope, and rotated by alternately pulling the rope with the right and left hands, so too is the worldly soul tied by the ropes of attachment (raga) and aversion (dvesha). This soul, under the influence of these forces, prepares karmic bonds for itself. When these karmic bonds mature, the soul perpetually wanders through the endless cycle of existence, traversing the realms of matter, space, time, states of being, and emotional states.

The Six Forms of Aversion:

Anger (krodha),
Ego (mana),
Displeasure (arati),
Grief (shoka),
Fear (bhaya),
Disgust (jugupsa).

The Seven Forms of Attachment:

Deceit (maya),
Greed (lobha),
Laughter (hasya),
Pleasure (rati),
Sexual desire for women (striveda),
Sexual desire for men (purushveda),
Sexual desire for the neuter gender (napumsakveda).

Attachment and aversion encompass all forms of emotional disturbances, binding the soul to karma and leading to its ceaseless wandering in the cycle of birth and death. The root cause of this wandering is attachment and aversion; therefore, their renunciation is essential for liberation.

Uthanika (Prelude):
A disciple poses a question to the master:
“Swamin! It is understood that the soul is happy in liberation. However, if the soul can also be happy in worldly existence, what is the harm in that? After all, every living being seeks happiness. If happiness can be attained within the worldly realm, then why do saintly individuals strive so hard to eliminate it? What is so undesirable about worldly existence that they advocate its destruction?”

To this, the Acharya provides an explanation. Gatha 12

Swadhyay Ishtopadesh Gatha 10 & 11

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इष्टोपदेश Ishtopadesh

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December 12, 2024

Jainism

Ishtopadesh Gatha 10

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

Utthanika (Prelude):

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.

इष्टोपदेश गाथा 10

विराधकः कथं हन्त्रे जनाय परिकुप्यति । त्र्यङ्गुलं पातयन् पद्भ्यां स्वयं दण्डेन पात्यते ॥10॥

Viradhakaḥ Kathaṁ Hantre Janāya Parikupyati
Tryaṅgulaṁ Pātayan Padbhyāṁ Svayaṁ Daṇḍena Pātyate ॥10॥

Poetic Translation (Padyanuvad )

Hatyaara Yadi Hatya Karta, Tum Kyon? Us Par Krodh Karo,
Hatyaare To Tum Bhi Ho Phir, Kuchh To Man Mein Bodh Dharo.
Tryaṅgul Ko Nij Pairon Se Jo, Koi Maanav Gira Raha,
Usi Samay Par Usi Daṇḍ Se, Svayam Dhara Par Gira Aha ॥10॥

If a murderer commits a crime, why do you harbor anger against them?
Are you not also guilty in your own ways? Reflect on this and develop some understanding.
Just as a person kicks away three fingers’ width of earth with their feet,
At the same moment, they fall to the ground due to the same act.

This verse highlights the futility of anger and the principle of karmic retribution. Just as a person trying to kick up a little dirt ends up striking themselves inadvertently, similarly, harboring anger or seeking revenge against others results in self-inflicted harm. Instead of reacting with anger, one should introspect and seek wisdom, recognizing that harm to others often leads to one’s own downfall.

Why should the evil-doer become angry with him who takes revenge on him ? He who pulls down the trangura with both his feet is himself felled to the ground through its instrumentality! This is but just! It there fore, does not become one to get angry !

Note – The trangura is an instrument so constructed that if a man holds it with both his hands and then tries with his feet to pull it down to the ground, it will overthrow him at once. The acharya likens the action of an evil-doer to the result of pulling down the trangura. The evil one experiences at this moment from the hands of an enemy is sure enough the result of one’s own evil-doing in the past. It is that evil which like the trangura has rebounded on oneself and is responsible for one’s suffering. Surely, this is but justice, pure and simple. Where is then room for anger in this? The point is that in this world evil is caused by evil, what is experienced now as an evil, experience is sure enough the resultant of an evil act done by us in the past. The experiencer of evil is thus him self proved to be the doer of evil and the cause of his own suffering. Still it is necessary to punish the evil-doer, for otherwise it will be destructive of society and good order. The wise man should, however, so control himself that he should do his duty, but should not allow himself to be carried away by passion in its discharge. The judge, for instance, should so deport himself as to punish the prisoner who is proved to be guilty, but while doing so he should maintain his own serenity of mind and should not allow his decision to be influenced by anger. The result of anger is very harmful for the soul; it tends to undesir- able conditions in the next rebirth. Hence, the judge who allows his mind to be swayed by passion will be incurring the liability for a painful hereafter, while the judge who merely discharges his duty and remains calm and collected and of an unruffled temperament will be avoiding that liability and will also be shortening his own bondage as the result of passionlessness.

Deliberation (vivechana)

This explanation emphasizes the futility and ignorance of imposing one’s anger on others. When someone comes to harm you, reacting with anger or attempting retaliation is not only unwise but also a reflection of one’s ignorance. The Acharya conveys that worldly beings, driven by passions, respond impulsively to physical gestures without recognizing the deeper essence of the soul. This ignorance leads to an endless cycle of violence and hatred, fueled by the illusion of enmity.

The Doctor-Patient Analogy

The analogy of a doctor and a patient illustrates the concept:

A patient in pain might unintentionally harm the doctor during treatment, but the doctor does not retaliate.
The doctor perceives the pain, not the patient, as the root cause of the aggression.
Similarly, when someone acts negatively, their behavior should be understood as a result of their internal afflictions or karmic conditions, not as a personal attack.

Once the patient is cured, they express gratitude and acknowledge their mistakes. This example teaches that anger and retaliation only exacerbate problems, whereas calm understanding can heal and lead to growth.

“Tryangulam Patayan Padbhyam” (Three-Finger Device Analogy)

The Acharya uses another analogy: when one deliberately kicks a three-fingered device (used in farming) to the ground, it falls due to their own action. Similarly, when someone causes harm or responds to harm with anger, they are entangling themselves further in negative karma. Retaliation leads to self-destruction, much like pulling out a critical support leg of a tripod causes a fall.

Consequences of Negative Emotions

Reacting with anger binds one to karma, which manifests in future suffering. Even if the intended harm does not affect the other person, the one harboring negative emotions certainly incurs karmic consequences. These consequences cannot be undone, even with repentance, especially if they involve ayushya karma (life-determining karma), which dictates one’s life span and fate.

Avoid retaliation: Anger harms the one feeling it more than the target.
Recognize ignorance: Negative actions by others stem from their karmic influences, not their essence.
Cultivate positive thoughts: Good intentions lead to favorable karmic outcomes, whereas negative thoughts result in suffering.
Self-awareness and responsibility: Understand that your reactions are your own doing, and only you bear the consequences.

By maintaining equanimity, one avoids creating further karmic entanglements, ensuring a path toward spiritual progress and liberation.

Understanding Through a New Example

The analogy of a photograph is used here to illustrate the nature of karma and its binding effects. Consider the following scenario:

The Photography Analogy:

A person wants their photograph taken and calls a photographer. To ensure the picture comes out well, the photographer advises them on posture, facial expressions, and other adjustments. Despite repeated instructions and a lengthy preparation process, at the exact moment the shutter clicks, the person may scratch their face, sneeze, yawn, or take a deep breath. Consequently, the photograph captures them in an awkward position.

When the photograph is processed and shown, the person is dissatisfied, claiming, “This isn’t me! It’s a terrible picture!” They refuse to pay for it, arguing that it doesn’t represent them well. The photographer responds, “I warned you and gave you ample time to prepare, but you failed to hold your posture at the critical moment.”

The key message is that the photograph captures the person exactly as they were at that moment, and no further alteration is possible.

Connection to Karma:

The Acharya draws a parallel between this analogy and the workings of karma:

Just as the photograph reflects the person’s state at the moment the shutter clicks, karma captures one’s mental and physical state at the time of its binding.
Once karma is bound, it cannot be altered, much like a photograph cannot be changed after it is taken.
The results of bound karma determine one’s future existence. For example:
- If karma binds for an animal birth, one will take birth in the animal realm.
- If bound for a human, celestial, or hellish existence, one will inevitably experience that realm.

When Does Karma Bind?

People often ask, “When does karma bind so we can remain vigilant at that time?” The answer is profound yet simple:

One must remain cautious throughout their life—from its beginning to its end.
Awareness and vigilance must be a constant practice, as the exact moment of binding is unpredictable.

Immutable Nature of Karma: Once bound, karma determines the outcome, much like a photograph remains unchanged after it is developed.
Importance of Vigilance: Just as the person in the analogy needed to maintain their posture until the photo was taken, one must maintain purity of thought and action to avoid binding negative karma.
Accountability: The individual is solely responsible for the state of their karma. Just as the photographer cannot fix the person’s mistakes, no external force can alter the karma one has bound through their own actions.
Lifelong Awareness: Since karma can bind at any moment, constant mindfulness is the only way to ensure that one’s actions lead to positive outcomes.

This analogy beautifully underscores the critical role of personal responsibility and vigilance in shaping one’s destiny.

The great scripture writer Acharya Jinsean Swami has described the events so profoundly that reading them can bring tears to your eyes. Let us delve into this narrative:

The Struggles of Lord Rishabhdev

Fasting for 373 Days: Lord Rishabhdev, the first Tirthankara, remained without food for 373 days. For six months, he did not even rise from his place. When he finally moved towards a householder’s home for alms, no one was familiar with the proper method of offering food (pādgāhan).
Repeated Failures: Every day, the householders would introspect, wondering what mistake they were making that prevented the Lord from accepting their offerings.
Cause of Obstruction: Was it a fault of Lord Rishabhdev? No, it was the result of a karma from his past life. In a previous birth, he had tied shut the mouths of bulls working in a threshing yard for 5-6 ghadīs (a period of approximately 2-2.5 hours) to prevent them from eating the harvested grains. This seemingly small act had a karmic repercussion, creating a karmic obstruction that denied him food for six months.

The Role of Divinity and Karmic Fruition

Even individuals with Avadhijñāna (clairvoyant knowledge), such as Bharat Chakravarti and Bahubali, could not discern the cause of the obstructions in Lord Rishabhdev’s alms. Not even the king of gods, Indra, could intervene.

Dependent on Karmic Fruition: Until the fruition (udaya) of punya karma (positive karma), even the gods cannot provide assistance. For instance, while Sita was wandering in the Dandakaranya forest, everyone, including the gods, could only watch. No one could help until the appropriate karmic fruition occurred.
Transformation Through Karma: When the right time arrived, the agni-kunda (fire-pit) transformed into a pool of water, and auspicious sounds echoed. This shift highlights how karma determines the course of events.

The Dynamics of Blessings and Curses

Gods as Witnesses: The gods serve as witnesses to both our sins and virtues. They possess the ability to bless or curse, but these actions are influenced by the individual’s karma. For instance, blessings come effortlessly during punyodaya (positive karmic fruition), and even enemies may turn into allies. Conversely, during pāpodaya (negative karmic fruition), even friends may become foes.
Limits of Divine Intervention: If gods were to unconditionally bestow blessings or curses, it would disrupt the karmic balance. All beings would either be perpetually prosperous or endlessly cursed, which has never been observed. Even the most powerful kings would pale in comparison if blessings were distributed indiscriminately.

The Lesson on Anger and Forgiveness

The story carries a profound moral about anger and forgiveness:

Do Not React to Anger with Anger: If someone is angry with you, responding with anger only harms you. It increases your own karmic burden and becomes a self-destructive act.
Focus on Self-Control: Rather than retaliating, one should introspect and practice patience. This helps in reducing karmic bindings and leads to spiritual growth.

Karma is Inexorable: Even the slightest actions, such as tying the mouths of bulls, can have profound karmic consequences, influencing future lifetimes.
Divinity Works Through Karma: The intervention of gods is not arbitrary but aligned with the fruition of one’s karma.
Virtue in Patience: Responding to anger with forgiveness and understanding helps mitigate karmic accumulation.
Awareness of Actions: Every action, no matter how small, carries weight in the grand scheme of karmic cycles.

This story reminds us of the deep interconnection between karma, virtue, and spiritual awareness, urging us to live mindfully and compassionately.

In essence, worldly beings, influenced by external causes (nimitta), engage in attachment (rāga) and aversion (dveṣa), thereby causing their own suffering. This is the core message of this verse. When a soul engages in attachment or aversion, it becomes disturbed and deviates from its true nature.

Consequences of Attachment and Aversion

Deviation from True Nature: By succumbing to attachment and aversion, the soul strays from its inherent peaceful state.
State of Disturbance: Instead of finding contentment, the soul experiences agitation and unrest.
Cycle of Suffering: The disturbed soul, rather than calming itself, fixates on the external cause and reacts further, perpetuating a cycle of pain. Both parties involved in the conflict are likely to suffer, and this may lead to the eventual destruction of both.

Immediate Impact of Attachment and Aversion

The moment one indulges in rāga or dveṣa, suffering begins.
Indulging in passions (kaṣāya) symbolizes turmoil and restlessness, while refraining from them signifies peace and joy.
Thus, those seeking happiness must strive to keep their inner dispositions free from attachment, aversion, and passions.

The Path to Mutual Peace

When one makes an effort to remain calm and unaffected, it can potentially inspire the other party to also quell their negativity. Even if the other person fails to do so, maintaining personal equanimity safeguards one’s own peace.

The Dilemma of the Wise

It is natural for an ignorant being to act out of passion due to a lack of awareness. However, when a wise person succumbs to passion, they are said to fall to the level of the ignorant.
In such moments, the distinction between the wise and the ignorant vanishes. Both are deemed to be under the influence of kaṣāya.

The True Test of Wisdom

The hallmark of wisdom lies in maintaining inner tranquility even in the face of attachment or aversion. A wise person should not let their knowledge be tarnished by succumbing to passions.
True wisdom is demonstrated through steadfastness, tolerance, and a commitment to peace, regardless of external provocations.

Key Takeaway

To genuinely embody wisdom, one must not allow their knowledge to be distorted by attachment or aversion. Only then can the wise be distinguished from the ignorant. This principle underscores the essence of equanimity as a defining trait of a truly enlightened individual.

Isthopadesh Gatha 10 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayartha (Literal Meaning):

(Virādhakaḥ) A person who causes harm
(Hantre janāya) Why does he harbor anger towards the one who harms him?
(Tryangulam) While using a three-fingered tool (like a small spade or pitchfork)
(Pādbhyāṃ pātayan) To dig or collect debris from the ground with his feet,
(Svayam daṇḍena) He himself bends and faces the consequence
(Pātyate) Is punished (bent or subdued) by the tool.

Bhavartha (Philosophical Meaning):

Just as a person using a three-fingered tool (like a spade or fork) to pick up dirt or dig the ground must bend down himself, similarly, someone who causes harm to others inevitably suffers the consequences of their own actions. The law of karma ensures that those who harm others face the results of their deeds.

Thus, a wise person should not waste energy in anger or hatred toward someone who has wronged them. The perpetrator will inevitably face the repercussions of their misdeeds. Harboring attachment (rāga) or aversion (dveṣa) is futile and only disrupts one’s own peace of mind.

Uthhanika (Prelude to the Next Verse):

Here, the disciple asks a pertinent question:
“What harm does a person cause themselves by indulging in attachment towards women and hatred towards enemies? Why are such emotions discouraged?”

The teacher responds by explaining the futility and self-destructive nature of rāga and dveṣa, emphasizing that these emotions harm the person harboring them more than anyone else. A life free from attachment and aversion aligns with equanimity and spiritual wisdom. गाथा 11

Core Message:

One’s actions invariably lead to corresponding consequences.
Harming others brings inevitable suffering to the doer.
Wisdom lies in letting go of anger and attachment, focusing instead on maintaining inner peace and equanimity.

Swadhyay Ishtopadesh Gatha 9 & 10

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इष्टोपदेश Ishtopadesh

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December 9, 2024

Jainism

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:

Kshetra Arya: Born in Arya Khanda due to lineage.
Jatya Arya: Born into a high caste.
Charitra Arya: One who observes righteous conduct.
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.)
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:

Hell (Naraka): Souls may ascend to human birth after enduring punishment.
Animal (Tiryanch): Souls evolve through lower life forms.
Human (Manushya): The rare opportunity for self-realization arises here.
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.

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