English Translation

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

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

इष्टोपदेश गाथा 8

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

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

Poetic Translation (Padyanuvad )

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

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

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

Deliberation (vivechana)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Swadhyay Ishtopadesh Gatha 7 & 8

Swadhyay Ishtopadesh Gatha 8 & 9

Ishtopadesh Swadhyay youtube playlist

इष्टोपदेश Ishtopadesh

गाथा 1 (Gatha 1) | गाथा 2 ( Gatha 2 )| गाथा 3 ( Gatha 3)| गाथा 4 ( Gatha 4) | गाथा 5 ( Gatha 5) | गाथा 6 ( Gatha 6 )| गाथा 7 | गाथा 8 | गाथा 9 | गाथा 10 | गाथा 11 | गाथा 12 | गाथा 13 | गाथा 14 | गाथा 15 | गाथा 16 | गाथा 17 | गाथा 18 | गाथा 19 | गाथा 20

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आचार्य श्री विद्यासागरजी महाराज द्वारा पद्यानुवाद एवं विवेचना

गाथा 1 | गाथा 2 | गाथा 3 | गाथा 4 | गाथा 5 | गाथा 6 | गाथा 7 | गाथा 8 | गाथा 9 | गाथा 10 | गाथा 11 | गाथा 12 | गाथा 13 | गाथा 14 | गाथा 15

उत्थानिका-यहाँ पर शिष्य का कहना है कि धन, जिससे पुण्य का उपार्जन किया जाता है, वह निंद्य-निंदा के योग्य क्यों है? पात्रों को दान देना, देव की पूजा करना आदि क्रियायें पुण्य के कारण हैं, वे सब धन के बिना हो नहीं सकतीं। इसलिए पुण्य का साधन रूप धन निंद्य क्यों? वह तो प्रशंसनीय ही है इसलिए जैसे बने वैसे धन को कमाकर पात्रादिकों में देकर सुख के लिए पुण्यसंचय करना चाहिए। इस विषय में आचार्य कहते हैं-

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

अन्वयार्थ – (त्यागाय) दान करने के लिए तथा (श्रेयसे) अपने सुख प्राप्त करने के लिए (यः अवित्तः) जो निर्धन मनुष्य (वित्तं सञ्चिनोति) धन को संग्रहीत करता है (सः) वह (मनुष्य) (स्नास्यामि) मैं स्नान करूँगा (इति) इस विचार से (स्वशरीरं) अपने शरीर को (पङ्केन विलिम्पति) कीचड़ से लिप्त करता है।

पद्यानुवाद

निर्धन धन अर्जित करता है, दान हेतु यदि वह नाना,

दान कर्म का ध्येय बनाया, कर्म खपाना शिव पाना।

कार्य रहा यह ऐसा जैसा, अपने तन पर करता है-

लेप पंक का कोई मानव, “स्नान करूँगा कहता है” ॥16॥

English Translation of Ishtopadesh Gatha 16

विवेचना

संसार के अधिकांश भोले प्राणियों की यह धारणा होती है कि धन प्राप्ति के लिए नीच से नीच कार्य भी करना पड़े तो भी उसे करके धन सञ्चय तो कर ही लेना चाहिए। जो व्यक्ति यह सोचकर कि धन प्राप्ति से जो पापास्त्रव होगा उसे पात्र दान, देवपूजा, गुरुभक्ति, सेवा, परोपकार आदि सत्कार्यों में लगाकर पुण्य प्राप्त कर लेंगे तो पाप धुल जायेगा, लेकिन ऐसी धारणा उचित नहीं है, क्योंकि जिस प्रकार मानो किसी मनुष्य का शरीर साफ-सुथरा था, बाद में वह यह समझकर कि मैं नहा लूँगा पुनः साफ-सुथरा हो जाऊँगा। इस आशय से अपने शरीर में कीचड़ लपेटता है तो उसका ऐसा करना उचित नहीं है। उसी प्रकार पाप करके धन सज्वय करके मनुष्य यह विचार करे कि अपने धन को दानादिक कार्यों में खर्च कर दूँगा ऐसा सोचकर जिस किसी भी कलुषित, अन्यायमार्ग से धनार्जन करता है तो वह अज्ञानी माना जाता है क्योंकि इस प्रकार के कार्यों से मनुष्य की इष्ट सिद्धि नहीं हो सकती।

यदि कदाचित् भाग्यवश धन मिल भी जाता है तो अच्छे कार्यों में लगने की बहुत कम संभावना रहती है। धन का उपार्जन शुद्ध साधनों से हो ही नहीं सकता। जैसे कहा जाता है कि स्वच्छ व निर्मल जल से नदियाँ नहीं भरती किन्तु गन्दले व मलिन जल से ही परिपूर्ण होती हैं। उसी तरह सज्जनों की संपदा शुद्ध न्याय मार्ग से कमाये हुए धन से नहीं बढ़‌ती। धन सम्पदा में निन्दित मार्ग का आश्रय लेना ही पडता है। अतः विवेकी जनों का कर्तव्य है कि जहाँ तक बने वे नीति- मार्ग से ही धनोपार्जन करें। ज्ञानी तो इसी प्रकार का विचार करता है।

धनिक जन धन की अतृप्ति वश दुःखी होते हैं और धनार्थी धन की अप्राप्ति में दुःखी है, केवल आकिञ्चन मुनि ही सुखी है। ऐसी स्थिति में आप लोगों को विचार करना चाहिए कि धन की प्राप्ति उपादेय कैसे हो सकती है? यदि तू निर्धन है तो धन-संग्रह की आकांक्षा मत कर, क्योंकि जिस धन को तू उपादेय पुण्योत्पादक मानकर धन प्राप्त करने की इच्छा करता है उसी धन को राजा-महाराजा, सेठ-साहूकार अतृप्तिकारक मानकर, मोहवर्धक, पापबन्धक मानकर छोड़ देते हैं और वीतराग अकिञ्चन कृति रूप मुनि लिंग को धारण कर लेते हैं। जो आत्म-वैभव एवं आत्म- स्वभाव की प्राप्ति का प्रधान कारण है।

यदि आप भी अष्टम वसुधा सम्बन्धी मोक्ष सुख को प्राप्त करने की भावना करते हो, तो अपनी विवेक बुद्धि के द्वारा पर पदार्थों में इष्ट अनिष्ट बुद्धि का परित्याग करके अपने स्वरूप को पहचानने का प्रयत्न करो।

इष्टोपदेश गाथा 16 – द्वादशवर्षीय श्रमण संस्कृति स्वाध्याय पाठ्यक्रम

अन्वयार्थ – (यः अवित्तः) जो निर्धन मनुष्य (त्यागाय) पात्र, दान, पूजादि के लिये (श्रेयसे) अपूर्व पुण्य के लिये (वित्तं सञ्चिनोति) धन को संग्रहित करता है (सः) वह (मनुष्य) (स्नास्यामि) मैं स्नान करूँगा (इति) इस विचार से (स्वशरीरं) अपने शरीर को (पङ्केन विलिम्पति) कीचड़ से लिप्त करता है।

भावार्थ-बहिरात्मा मनुष्य धर्म साधन में रुचि न रखकर केवल धन संचय में लगा रहता है, वह सोचता है कि मैं बहुत सा धन इकट्ठा करके फिर खूब दान करूँगा, अच्छा मकान बनाऊंगा, सुख पाने के लिए विषय भोगों की सामग्री जुटाऊंगा। परन्तु आत्मा को सुखी, शान्त, सन्तुष्ट करने के लिए, निज आत्मा का रसास्वादन करने की ओर तथा आत्मा की निधि ज्ञान, चारित्र को बढ़ाने की ओर उसका ध्यान नहीं जाता। वह ऐसी ही मूर्खता करता है जैसे कोई मूढ़ मनुष्य स्नान करूंगा ऐसा विचार करके स्वच्छ शरीर पर कीचड़ लगाता है। क्योंकि सज्जनों की सम्पदा शुद्ध धन से नहीं बढ़ती है जैसे शुद्ध जल से नदियाँ कभी भी पूर्ण नहीं होती हैं इसलिए दान, पूजा आदि के उद्देश्य से भी धनोपार्जन करना कल्याणकारी नहीं है।

उत्थानिका –फिर शिष्य कहता है कि भगवन् धन के कमाने में यदि ज्यादातर पाप होता है और दुःख का कारण होने से धन निंद्य है तो धन के बिना भोग और उपभोग भी नहीं हो सकते, इसलिए उनके लिए धन होना ही चाहिए तथा इस तरह धन प्रशंसनीय माना जाना चाहिए। इस विषय में आचार्य कहते हैं कि यह बात भी नहीं है अर्थात् पुण्य का कारण होने से धन प्रशंसनीय है यह जो तुमने कहा था, सो वैसा ख्याल कर धन कमाना उचित नहीं, यह पहले ही बताया जा चुका है। भोग और उपभोग के लिए धन साधन है, यह जो तुम कह रहे हो सो भी बात नहीं है, यदि कहो क्यों ? तो उसके लिए आचार्य कहते हैं – गाथा 17

स्वाध्याय गाथा सं 13 to 17

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इष्टोपदेश Ishtopadesh

गाथा 1 (Gatha 1) | गाथा 2 ( Gatha 2 )| गाथा 3 ( Gatha 3)| गाथा 4 ( Gatha 4) | गाथा 5 ( Gatha 5) | गाथा 6 ( Gatha 6 )| गाथा 7 ( Gatha 7 )| गाथा 8 ( Gatha 8 ) | गाथा 9 ( Gatha 9 ) | गाथा 10 | गाथा 11 | गाथा 12 | गाथा 13 | गाथा 14 | गाथा 15 | गाथा 16 | गाथा 17 | गाथा 18 | गाथा 19 | गाथा 20 | गाथा 21 | गाथा 22 | गाथा 23 | गाथा 24

English Translation of Ishtopadesh Gatha 16

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

Utthānikā (Introduction)

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

इष्टोपदेश गाथा 7

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

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

Poetic Translation (Padyanuvad )

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

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

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

Deliberation (vivechana)

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

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

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

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

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

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

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

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

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

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

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

Key Lessons:

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

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

Why Did Their Knowledge Fail?

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

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

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

The Importance of Composure

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

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

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

Lessons from the Example

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

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

The Veil of Delusion: Understanding Its Effects on Knowledge

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

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

The Impact of Delusion on Judgment

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

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

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

The Path to Overcoming Delusion

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

The Key Insight

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

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

The Illusion of Delusion: Breaking Free from Insatiable Desires

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

The Futility of Worldly Desires

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

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

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

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

The Courage to Embrace Restraint

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

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

Swadhyay Ishtopadesh Gatha 6 & 7

Swadhyay Ishtopadesh Gatha 7 & 8

Ishtopadesh Swadhyay youtube playlist

इष्टोपदेश Ishtopadesh

गाथा 1 (Gatha 1) | गाथा 2 ( Gatha 2 )| गाथा 3 ( Gatha 3)| गाथा 4 ( Gatha 4 )| गाथा 5 ( Gatha 5) | गाथा 6 ( Gatha 6 ) | गाथा 7 | गाथा 8 | गाथा 9 | गाथा 10 | गाथा 11 | गाथा 12 | गाथा 13 | गाथा 14 | गाथा 15 | गाथा 16 | गाथा 17 | गाथा 18 | गाथा 19 | गाथा 20

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

Utthānikā (Introduction)

Continuing the discussion on the nature of worldly pleasures, it is emphasized that this so-called happiness is merely an illusion—a semblance of joy, driven by desires (vasana-matra).

Worldly happiness, as perceived by most, is not genuine or lasting. It is superficial and fleeting, arising from attachment and desire, which ultimately lead to discontentment. True happiness, as distinguished by spiritual teachings, is not found in the pursuit of sensory or material pleasures but in the realization of the self and detachment from transient cravings.

इष्टोपदेश गाथा 6

वासनामात्रमेवैतत् सुखं दुःखं च देहिनाम् । तथा ह्युद्वेजयन्त्येते भोगा रोगा इवापदि ॥6॥

Vāsanāmātramevaitat sukhaṁ duḥkhaṁ cha dehinām।
Tathā hyudvejayantyete bhogā rogā ivāpadi॥6॥

Poetic Translation (Padyanuvad )

Tan-dhāri jīvon ka sukh to, mātra vāsanā ka jal hai,
Dukh hī dukh hai sukh-sā lagta, mṛg-marīchikā ka jal hai।
Sankaṭ kī ghaṛiyōn meṁ jis vidh, rog bhayaṅkar, us vidh haiṁ,
Bhog satāte bhoktāon ko, bhog hitaṅkar kis vidh haiṁ? ॥6॥

The experiences of pleasures and pains of the samsari jivas (uneman- cipated souls) are purely imaginary; for this reason the sense produced pleasures give rise, like disease, to uneasiness on the approach of trouble.

Note – If the pleasures and pains of the world were not the product of imagination they would be lasting, unchanging and eternal. But we see that what is the cause of pleasures today becomes a source of disturbance and pain as soon as trouble arises or calamity overtakes the enjoyer, Hence the acharya points out that sense-produced pleasures and pain are purely imagi- nary in their nature, notwithstanding that the infatuated humanity regard them as real and run after them. By the use of the word imaginary it is not to be taken that the acharya denies the reality of the experiences altogether, what he is aiming at in reality is only an emphasis on the nature of true happiness to be described later.

Deliberation (vivechana)

Analysis: The so-called happiness of worldly beings is nothing more than an illusion born out of desire (vāsanā). The term vāsanāmātra implies “craving” or “thirst,” which is merely an insatiable longing and not true happiness. As described, this so-called happiness is essentially a form of suffering.

Acharya Pujyapada Swami Ji, in his text Sarvārthasiddhi, explains the concept of “pravīchāra” as “vedanāpratikāraḥ pravīchāraḥ,” meaning it is merely a response to pain. In reality, pravīchāra is not happiness but simply an act of countering discomfort or pain. Considering it as happiness is a subjective belief, which is fundamentally flawed.

Everyday Example:

In daily life, hunger causes discomfort, and this pain is alleviated through food. If someone is thirsty, they are provided water to relieve the pain of thirst. When people eat food—be it bread, a sweet like laddoo, or a regional delicacy like baati—they experience different tastes but are ultimately doing the same thing: counteracting the discomfort of hunger. This act of countering hunger does not equate to true happiness. The belief that one finds joy in this process is merely a personal perception.

If you introspect, you’ll realize that countering discomfort doesn’t eliminate hunger permanently. Thus, the pleasure derived from it is transient and not genuine happiness.

The Analogy of Lubrication:

Acharyas describe five practices related to monks’ dietary discipline, one of which is akṣamrakṣaṇa. This can be compared to lubricating a vehicle’s axle. Just as a vehicle needs oil or grease—not necessarily ghee or some luxurious substance—to run smoothly, monks consume food merely to sustain their bodies. When the stomach growls, like the creaking of a wheel, food serves as the lubricant to keep the body functioning.

The essence here is that using necessary resources to counteract physical discomfort is practical, but considering it as a source of happiness is ignorance. If one examines this deeply, they will realize that worldly pleasures (etad sukham) are mere illusions of happiness (sukhābhāsa), not true joy.

This so-called happiness of worldly life is, in reality, an illusion—a shadow of suffering. True happiness is not found in fulfilling desires but in transcending them and understanding the transient nature of such pleasures.

Acharya continues by explaining the nature of indulgences and sensory pleasures. These pleasures excite and disturb the soul, much like diseases during times of adversity (such as poverty) can cause severe agitation. When both poverty and illness strike simultaneously, each moment becomes unbearable. Similarly, sensory pleasures create a continuous restlessness with no true resolution or end.

Insights from Sacred Texts

In the Yogasara and Paramatma Prakash, Acharya Yogindudev provides profound insight. He highlights that even revered beings like Rama and the Pandavas, who possessed the right vision (samyagdṛṣṭi), prayed to the Divine for freedom from merits (puṇya) that lead to material indulgences. They sought to avoid blessings that might tempt the mind toward sensory gratification.

Worldly beings, on the contrary, often desire material wealth and indulgences, believing it will bring happiness. However, these material acquisitions and pleasures tend to lead one away from spiritual focus, often making one forget the Divine. Such indulgences are distractions that hinder practices like self-contemplation, spiritual meditation, and introspection.

The Illusory Nature of Sensory Pleasures

The Ratnakaranda Shravakachara, authored by Acharya Samantabhadra Swami, further elaborates:

Verse:
karma-paravaśe sānte duḥkhairantaritodaye |
pāpa-bīje sukhe’nāsthā śraddhā-nākāṅkṣaṇā smṛtā || 12 ||

Meaning:
The pleasures related to the five senses are subject to the influence of karma (karma-paravaśe). They are temporary (sānte), meaning they come with an inevitable end. While they may feel delightful at the moment, their results are not favorable, as they are deeply intertwined with suffering (duḥkhairantaritodaye). These pleasures are akin to “sugar-coated” poisons—appealing on the surface but destructive within.

The Path to True Awareness

Pleasures, being karmically driven, are fleeting and deceptive. They distract the soul from its higher purpose, making it challenging to focus on self-realization or the Divine. Acharya stresses that only when the mind turns away from external sensory objects and redirects inward can one achieve genuine spiritual progress. Without this shift, indulgences remain as mere manifestations of vāsanā (desire) and ultimately lead to suffering.

The passage uses vivid analogies to describe the nature of indulgences and the importance of spiritual integrity. Here’s an explanation:

The Sugar-Coated Medicine Analogy

Just as bitter medicine may need a sugar coating to be palatable for a patient, sensory pleasures (pañchendriya viṣaya) are similarly deceptive. They appear sweet on the surface but are inherently harmful—filled with suffering and the seeds of sin (pāpa-bīja).

When consumed, these pleasures seem enjoyable at first, but like sugar-coated pills, they dissolve within and reveal their true, bitter nature. The pleasure derived from indulgence is fleeting, mixed with pain (duḥkhairantaritodaye), and ultimately binds one to sin, not merit (puṇya).

Consequences of Sensory Indulgences

Indulging in sensory pleasures results in karmic bondage, much like planting the seeds of a thorny babool tree. The tree grows with deep roots, and when it bears fruit, it also brings sharp thorns. Even its shade offers little comfort, as one risks being pricked by the thorns falling from above or rising from below. This reflects the unavoidable suffering intertwined with sensory pleasures, making them a source of pain rather than joy.

Detachment and Right Belief (Samyagdṛṣṭi)

Acharya emphasizes the importance of not developing faith or interest in such transient pleasures. This detachment aligns with one of the eight limbs (aṣṭāṅga) of samyagdṛṣṭi (right belief). Just as a body loses its essence if its essential limbs are removed one by one, right belief cannot exist without its eight integral aspects.

Without all eight limbs intact, right belief becomes incomplete and loses its true nature. For example, if someone loses a hand, they are still a human but are described as “lacking” or “disabled.” Similarly, incomplete adherence to the eight limbs weakens the foundation of spiritual progress.

The Warning from Acharya Samantabhadra

Acharya Samantabhadra asserts that right belief can only sustain itself if all eight limbs are upheld. Any compromise dilutes its essence. He uses the analogy of physical completeness to stress the importance of spiritual completeness. Just as a person with missing limbs is seen as incomplete, a person lacking any aspect of right belief is spiritually handicapped.

The central message is to recognize the deceptive allure of sensory pleasures and avoid attachment to them. True spiritual progress requires introspection and commitment to the eightfold path of right belief. This detachment ensures freedom from karmic bondage and aligns one with the ultimate goal of self-realization.

The concept of samyagdarshan (right belief) emphasizes that true contentment is rooted in self-realization, not in sensory pleasures. Here’s an analysis of the passage:

Self-Satisfaction vs. Sensory Pleasure

• Samyagdarshan is about self-contentment (atma-trupti), which transcends the fleeting satisfaction derived from sensory pleasures (indriya sukh).
• Sensory pleasure is not true happiness; it is merely a temporary relief from discomfort or suffering. Achieving comfort from pain is not equivalent to experiencing genuine joy.

Misinterpretation of Happiness in Worldly Life

• From a worldly perspective, people often equate material comfort and the ability to alleviate suffering with happiness. For instance, someone with resources to counteract discomfort perceives themselves as “happy” and living a blissful life. However, this perception is an illusion.
• The worldly being (samsari jiva) remains entirely captivated by this superficial happiness, dedicating their entire existence to its pursuit. They toil day and night to accumulate material comforts, mistakenly believing them to be the source of joy.

The Universal Chase for Sensory Pleasures

• Across all realms of existence (gatis), living beings are predominantly engrossed in seeking sensory gratification. Few exceptional souls recognize that these pleasures are merely a way to counteract suffering and thus turn their focus toward self-discipline and spiritual practice (atma-sadhana).
• Some individuals go further and view sensory pleasures not as happiness but as mere wages for the body—a means to fulfill its functional needs while focusing on higher pursuits.

Challenging Societal Conformity

• The majority of beings, driven by delusion (moha), collectively pursue sensory pleasures, believing this to be the ultimate goal of life. Such widespread conformity can lead individuals to question their own spiritual beliefs, wondering if they are mistaken for not following the masses.
• However, Acharya explains that this collective pursuit of sensory pleasures is an outcome of delusion. Under its influence, the incorrect path appears correct, and society strays further from the true path of righteousness (sanmarg).

This passage serves as a reminder to question societal norms and not be swayed by the collective pursuit of material comforts. True happiness lies in self-awareness and spiritual practice, not in the endless chase for sensory satisfaction. By recognizing the transient and illusory nature of worldly pleasures, one can focus on the deeper fulfillment that comes from self-realization and detachment.

Swadhyay Ishtopadesh Gatha 6 & 7

Ishtopadesh Swadhyay youtube playlist

इष्टोपदेश Ishtopadesh

गाथा 1 (Gatha 1) | गाथा 2 ( Gatha 2 )| गाथा 3 ( Gatha 3)| गाथा 4 ( Gatha 4 )| गाथा 5 ( Gatha 5) | गाथा 6 | गाथा 7 ( Gatha 7 )| गाथा 8 | गाथा 9 | गाथा 10 | गाथा 11 | गाथा 12 | गाथा 13 | गाथा 14

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 इष्टोपदेश – द्वादशवर्षीय श्रमण संस्कृति स्वाध्याय पाठ्यक्रम

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

Utthānikā (Introduction)

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

इष्टोपदेश गाथा 5

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

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

Poetic Translation (Padyanuvad )

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

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

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

Deliberation (vivechana)

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

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

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

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

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

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

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

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

Comparison of Happiness Across Realms

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

Key Differences Between Mortal and Celestial Pleasures:

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

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

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

Happiness Among Celestial Beings

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

Comparison Through Analogies

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

Ultimate Perspective on Celestial Happiness

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

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

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

Swadhyay Ishtopadesh Gatha 4 & 5

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इष्टोपदेश Ishtopadesh

गाथा 1 (Gatha 1) | गाथा 2 ( Gatha 2 )| गाथा 3 ( Gatha 3)| गाथा 4 ( Gatha 4 )| गाथा 5 | गाथा 6 | गाथा 7 | गाथा 8 | गाथा 9 | गाथा 10 | गाथा 11 | गाथा 12 | गाथा 13 | गाथा 14

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

Utthānikā (Introduction)

Resolving the disciple’s doubt, the Acharya replied, “Practicing vows and disciplines is not futile” (in fact, it is meaningful). Not only that, but it is also inappropriate to label self-devotion as unworthy. Supporting this statement, the following verse is presented:

इष्टोपदेश गाथा 4

यत्र भावः शिवं दत्ते द्यौः कियद्दूरवर्तिनी । यो नयत्याशु गव्यूतिं क्रोशार्धे किं स सीदति ?॥4॥

Yatra bhāvaḥ śivaṃ datte dyauḥ kiyaddūravartinī।
Yo nayatyāśu gavyūtiṃ krośārdhe kiṃ sa sīdati?॥4॥

Poetic Translation (Padyanuvad )

Jin-bhāvoṃ se niyam rūp se, miltā hai jab Śivpur hai,
Un bhāvoṃ se bhalā! Batā do, kyā? Nā miltā Sur-pur hai।
Drutgati se jo vāhan yātrā, kai yojanon kī kartā,
Ardh-kosh kī yātrā karne meṃ bhī kyā? Vah hai ḍartā॥4॥

The soul that is capable of conferring the divine status when medi- tated upon, how far can the heavens be from him? Can the man who is able to carry a load to a distance of two koses feel tired when carrying it only half a kos?

Note – This verse is intended to settle the doubt that might now arise in the mind as to the respective merits of self-contemplation and the obser- vance of vows. especially in regard to the ability of the former to secure a rebirth in the heavenly-regions. The answer is that the soul’s contemplation cant grant both moksha as well as heavens, which are much nearer so to speak; since he who can easily cover a distance of four miles with out being fatigued is not likely to experience trouble in going only a mile. Self-con- templation thus, is much superior to the mere observance of vows, though the latter are able to lead to heavens for the time being.

The emotions that lead to liberation should not be aimed at merely attaining heaven. Such a thought is contradictory because what leads to the ultimate goal cannot reasonably be pursued for a lesser one. If something can achieve the supreme result, then attaining a lower objective is naturally within its scope, without needing special emphasis. It is certain that the three jewels (Ratnatraya)—right faith, right knowledge, and right conduct—grant not only liberation but also positions of celestial glory, such as becoming a Deva or even an Indra (king of gods).

Deliberation (vivechana)

Acharya Samantabhadra Swami beautifully articulates this in his masterpiece Ratnakaranda Shravakachara:

“Devendra-chakra-mahimanamameya-manam,
Rajendra-chakramavanindra-shiraurchaniyam;
Dharmendra-chakramadharikrita-sarva-lokam,
Labdhva Shivam cha Jinabhaktirupaiti Bhavyah.” (Verse 41)

A soul with right faith (Samyagdrishti) can attain not only the position of a Devendra (leader among gods) or Chakravarti (universal emperor), but also the supreme position of Dharmendra-chakra. This position holds unparalleled influence across the three worlds, attracting all glory, prosperity, and power to its possessor. Such a soul ultimately attains the state of liberation (Shivam).

A Tirthankara is one who constructs the ford (Tirtha) to transcend the cycle of birth and death. Their birth heralds the establishment of paths that lead souls to liberation. Even while residing in celestial realms, their very existence brings peace and harmony to the human world. They are not just sovereigns of a region but are considered the masters of the three worlds, inspiring transformation and spiritual awakening.

The life of a Tirthankara resembles a grand stage where countless beings converge for salvation. Through their practice of the sixteen extraordinary contemplations (Shodasha-karana Bhavana), they attain this exalted status. While the twelve contemplations (Dwadasha Bhavana) lead to detachment, the sixteen specifically contribute to creating an atmosphere conducive to liberation.

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Avoidance of Desires and Passions

True ethical conduct (Samyak Charitra) is not merely about avoiding sensory indulgences but also about steering clear of passions (Kashayas). Sensual pleasures and passions are closely intertwined; the presence of one kindles the other. When passions arise, they disturb the purity of the soul’s disposition (Parinam), ultimately disrupting the path to liberation.

By practicing the Ratnatraya, one avoids both sensory indulgences and passions, safeguarding the purity of their soul. While liberation (Shivam) remains the ultimate goal, interim rewards such as positions of Devendra and Chakravarti can also be attained through such practices. Acharya highlights this in the term Labdhva, illustrating that the devotee of Lord Jina ascends through these stages, culminating in the attainment of liberation.

The practice of vows, discipline, and devotion is far from futile. It leads to unparalleled spiritual and material rewards, culminating in liberation. The path prescribed by the Tirthankaras is not only the gateway to the supreme goal but also ensures significant progress and prosperity in the interim stages. This underscores the meaningfulness of self-devotion and spiritual discipline.

Question: What does a devotee of Lord Jinendra do?

Answer: A devotee of Lord Jinendra attains Samyak Darshan (right faith) by worshipping the Lord, progressing through divine states like Deva-Indra (king of gods) or Chakravarti (emperor), and ultimately achieving liberation (moksha).

The great philosopher Acharya Samantabhadra Swami, in his work Ratnakarandaka Shravakachara, highlighted the importance of Samyak Darshan through numerous verses. He explained that worldly beings, desiring infinite happiness, often wonder whether worldly pleasures can coexist with the attainment of Samyak Darshan. He emphasized that while Samyak Darshan is a means to liberation, it can also grant material joys (bhukti), though the ultimate goal should always be liberation (moksha). Seeking material pleasures as the primary objective prevents liberation, as the two cannot coexist as ultimate aims.

Material pleasures, compared to fuel for a vehicle, are essential only to sustain the journey toward liberation. Just as fuel is necessary for a car to run, worldly comforts can support the path to liberation but should not become the focus. Acharya Swami advised focusing on the journey (liberation) rather than worrying about fuel (pleasures), as the latter will naturally accompany the path.

In Hinduism, a similar concept exists: one should act without attachment to the fruits of their actions. This philosophy differentiates between Jnana Yoga (the path of knowledge) for monks and ascetics, and Karma Yoga (the path of action) for householders, who act without seeking personal gain.

Acharya Swami further illustrated that offering selfless service, such as preparing meals for ascetics or fasting individuals, reflects a transformation from attachment-driven actions to devotion-driven actions. For instance, if a devotee refrains from eating until after feeding others, they elevate their motives from self-gratification to pure devotion. This shift showcases how a devotee’s mindset changes through the practice of bhakti (devotion), focusing on higher goals like serving others and attaining liberation.

Through unwavering devotion, a devotee can achieve divine states such as Deva-Indra or Chakravarti and, ultimately, the supreme state of a Tirthankara (enlightened teacher). However, the path to Tirthankara is unique and cannot be attained through mere desire but requires Samyak Darshan and the cultivation of pure intentions (sixteen virtues). Unlike other divine states, the attainment of Tirthankara does not necessitate monkhood but does require unblemished right faith.

The narrative also draws parallels with the lives of individuals like Bharat Chakravarti, who, despite their immense wealth and royal stature, practiced unwavering devotion and meditation. Such figures demonstrate that true devotion transcends worldly attachments and paves the way for liberation. Even amidst material abundance, they prioritized spiritual practices, illustrating how devotion can lead to both worldly and spiritual fulfillment.

Ultimately, devotion empowers a devotee to ascend to higher states and, over successive lifetimes, achieve liberation. The analogy of a guest being offered light refreshments before a meal is used to explain how worldly joys (bhukti) serve as temporary sustenance for the soul on its journey toward the eternal fulfillment of liberation (moksha). This perspective fosters a shift in focus from fleeting pleasures to the ultimate spiritual goal, transforming the devotee’s life in profound ways.

Ultimately, it means that through devotion, one attains higher states until liberation is achieved. Later, in subsequent births, one becomes worthy of attaining liberation. For instance, if you visit someone as a guest during mealtime, and they tell you that their grandfather will arrive at noon, would you leave the guest hungry until then? No, the guest would be offered some snacks in the meantime to satiate their hunger. Snacks do not fill the stomach completely; otherwise, how would one enjoy the meal at noon? There is no deep attachment to snacks, but the faith lies in the main meal, and snacks are meant to sustain that faith. Similarly, to maintain the faith for the ultimate meal of liberation, it is essential to have faith in the snacks of devotion. As a result of devotion, even if liberation is not attained immediately, one certainly achieves higher realms like heaven as an intermediate reward.

Look, even in the worldly life, if one’s goal changes, significant transformation occurs. All worldly pleasures seem futile. Diseases fade away, and preparation for union (with the self) begins. Diseases belong to the body, not the soul. Observe how perception changes dramatically; everything transforms. A yogi thinks that these diseases are of the body, not the soul, and that worldly pleasures are not meant for the soul. They are merely for maintaining the body, while experiences refine the soul. When this perception changes, the yogi avoids indulgence and attachments even while living in the world.

Maharaj! Today, there are some rare individuals who appear as divine beings in every sense. Even amidst kashayas (passions), they remain unaffected—that is the essence of being a devata (divine being). They are gentle in their passions. Bharat Chakravarti, though a householder and a ruler of immense wealth, never forgot to engage in devotion to the divine. He was a chakravarti (universal ruler), detached from restraints, and distant from ascetic discipline. Yet, he engaged in spiritual practices akin to a monk. The Mahapurana mentions that Bharat Chakravarti observed samayik (meditative practice) three times a day. Despite being a ruler to whom thirty-two thousand crowned kings bowed, Bharat Chakravarti dedicated himself to spiritual practice during all three periods of the day. There is no rule that only ascetic monks can engage in devotion or samayik. Bharat Chakravarti was self-motivated in his spiritual practices, unlike many who need external encouragement.

Great personalities wake up during the brahma muhurta (early morning hours), while lazy or negligent individuals remain asleep—they do not attain such prosperity. Even as a chakravarti, Bharat immersed himself in praising the three-world lord, Adinath Bhagwan, during all three periods of the day. During Ashtahnika Parvas (spiritual festivals), he, along with 96,000 queens, engaged in devotion like ascetics. These queens, dressed in white and resembling Aryikas (female monks), would sit in spiritual discussions, creating an atmosphere that seemed like a congregation of monks. Such devotion attracts others and inspires reverence.

When one is drawn toward liberation, devotion naturally makes one forget all worldly comforts. Observing such devotion, others wonder who this individual is, so deeply immersed in the divine. Such an environment is naturally fostered by the spiritually inclined. Without such an atmosphere, attachment and passions cannot be subdued. Despite having endless material wealth, Bharat Chakravarti adhered to devotion and samayik with discipline. During these moments, he renounced all negligence and worldly attachments, focusing on the contemplation of his pure self, free from passions.

This is referred to as “Yatra Bhavah Shivam Datte”—where the emotions leading to liberation prevail, even heaven is assured along the way as an intermediate station. Heaven is merely a stop; liberation is the ultimate destination.

Swadhyay Ishtopadesh Gatha 3 & 4

Swadhyay Ishtopadesh Gatha 4 & 5

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इष्टोपदेश Ishtopadesh

गाथा 1 (Gatha 1) | गाथा 2 ( Gatha 2 )| गाथा 3 ( Gatha 3)| गाथा 4 | गाथा 5 | गाथा 6 | गाथा 7 | गाथा 8 | गाथा 9 | गाथा 10 | गाथा 11 | गाथा 12 | गाथा 13 | गाथा 14

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

Utthānikā (Introduction)

Upon hearing this statement, the disciple questions:
“Bhagavan, if the attainment of the supreme state of the soul (Paramatma Swaroop) is solely dependent on the availability of suitable elements such as dravya (substance), kshetra (place), kaal (time), and bhava (state), then wouldn’t the practice of vows (vratas), observances (samitis), and other disciplines become futile? What is the benefit of unnecessarily subjecting the body to hardships for the sake of adhering to these vows?”

To address this doubt, the Acharya provides the explanation in the following verse.

इष्टोपदेश गाथा 3

वरं व्रतै: पदं दैवं, नाव्रतैर्वत नारकम् छायातपस्थयो र्भेद: प्रतिपालयतोर्महान् ॥3॥

varaṁ vrataihiḥ padaṁ daivaṁ, nāvratairvata nārakam
chāyātapasthayor bhedaḥ pratipālayator mahān ॥३॥

Poetic Translation (Padyanuvad )

Vrat-pālan se sur-pur meṃ jā, sur-pad pānā iṣṭh rahā,
Par vrat bin narakon meṃ girnā, khed! kise vah iṣṭh rahā.

Ghanī chhāṃv meṃ, ghanī dhūp meṃ, thit ho antar pahichāno,
Are! hitaisī vratāvraton meṃ kitnā antar tum māno ॥3॥

Observance of vows leads to birth in the heavens, therefore their ob- servance is proper, the vowless life drags one to a birth in the hells, which is painful; therefore, vowlessness should be avoided, when two persons are waiting for the arrival of another person, but one of them waits in the heat of the sun and the other in the shade, great is the difference between the conditions; precisely the same difference is to be found between the condi tion of him who leads a life regulated by the vows and of him whose life is not so regulated.

Note – In the last verse divinity is said to be the natural attribute of the soul which arises from within its own self on the occurrence of the helpful causes of Self-realization. Naturally enough the question now arises: Why should one take the trouble of observing vows and otherwise subjecting oneself to a life of austerities and hardships, considering that Divinity be obtained without undergoing penances and without vows? The reply is given here in this verse. Painful, at times very painful, indeed, is the life which results from the non-observance of vows. One might even descend into hells which is the most undsirable condition of existence. On the other hand, the observance of vows leads to very happy and desirable conditions, including a birth in the heavens. Therefore the acharya says that the differ- ence between the soul that leading a well regulated life and the one whose life is not so regulated is precisely that between the condition of the map who is waiting for the arrival of a companion in the heat of the day, exposed to hot winds and the burning glare of the sun, and of him who is also await- ing the arrival of the same person but in a cool and shady grove.

Metaphysically of course, the helpful potent causes themselves in- clude the observance of vows and the suffering of hardships at a certain stage of advancement, for without them the kormic filth cannot be sepa- rated from the soul. But the great thing to note about the observance of vows and the suffering of hardships is this that they appear to be irksome and unpleasant only when thought of or looked at from a distance. When one is imbued with the right Faith one realises at once the necessity of a well-regulated life and actually longs for the perfection of character through suffering and self-denial, And the task does not then appear to be burden- some, but is cheerfully accepted as the surest means of the acquisition of that joyous feeling of self-elevation which is dear to the heart of every aspirant on the path. That virtue is its own reward, is a saying the truth of which is not realized except by him whose life is characterzed by self- imposed suffering in the name of Duty and Dharma.

Deliberation (vivechana)

Acharya Pujyapada Swamiji addresses the disciple’s doubt and unveils the profound spiritual truths. He asserts that merely possessing the potential (upadana) is insufficient for achieving the desired outcome; effort and appropriate practices (like the observance of vows) are equally essential. The question arises—if the soul inherently possesses the potential to attain liberation, what need is there for the exertion of vows and discipline? Acharya clarifies that while potential is crucial, it must be complemented by deliberate effort, as no achievement is possible without practice.

The term upadana refers not to the outcome itself but to the inherent capability to manifest the outcome. It is the internal cause, while external factors like discipline and vows act as nimitta (external or auxiliary causes). Only when these internal and external causes converge can the desired outcome materialize.

Acharya further explains to the disciple that dismissing vows and disciplines as futile is incorrect. Observing vows generates new meritorious karma (punya) and also facilitates the destruction (nirjara) of previously accumulated negative karma. This gradual cleansing leads to liberation. Moreover, vows prevent the influx (asrava) of new negative karma, contributing to spiritual progress. Without observing vows, the foundational state (shubhopayoga) required for pure focus (shuddhopayoga), which leads to liberation, cannot be achieved.

Acharya compares this to two travelers waiting to complete their journey. While both must wait, one chooses to rest in the cool shade of a tree, while the other endures the scorching sun. Just as there is a significant difference in their experiences, similarly, living with discipline and vows in a state of restraint (leading to heavenly realms) is far superior to living with indiscipline and indulgence (leading to hellish realms).

Even if one argues that both virtuous (merit-producing) and non-virtuous (sin-producing) actions result in bondage to karma and delay liberation, Acharya refutes this perspective. He expresses regret for such views and reiterates that observing vows is meaningful. It not only facilitates liberation but also ensures a better existence during the journey toward spiritual freedom.

In conclusion, Acharya emphasizes that while ultimate liberation may not be immediate, practicing discipline and vows leads to significant spiritual progress. It provides a foundation for the purification of the soul, making it indispensable for any aspirant on the path to liberation.

Although the one who seeks liberation finds no peace in either heaven or hell, let me pose a question to you. Imagine you hold a pot of ghee in one hand and a pot of buttermilk in the other. As you walk along a path, you stumble on a stone and fall, causing both pots to slip from your hands. Now, tell me, which pot will you attempt to save first? Think carefully and answer. Will you save the buttermilk pot first? Of course not! Everyone knows you will prioritize the ghee pot—this is so obvious that even a child would understand.

In the same way, liberation will happen when it happens, but until then, you face two choices for how to live your life. The first option is a life of discipline, vows, and virtuous conduct that leads to the comforts and joys of heaven. The second is a life marred by indulgence, sin, immorality, and suffering, leading to the torments of hell. Which path would you choose?

Acharya Maharaj, we all unanimously say that until liberation is achieved, we desire a blissful and comfortable existence in heaven. Who would be foolish enough to choose a life in hell?

Thus, Acharya Pujyapada Maharaj advises that if you seek heavenly happiness, you must observe vows and discipline. This is the essence of a meaningful life because heaven requires merit (punya), and merit arises from observing vows. Therefore, the practice of vows is far from futile.

Those who dismiss the observance of vows as meaningless are simply ignorant. One must also remember that observing vows does not merely accrue merit; it also prevents the accumulation of sin (pap) and facilitates its gradual destruction (nirjara). This cleansing is essential for achieving liberation, making the observance of vows an indirect cause of liberation over time.

Swadhyay Ishtopadesh Gatha 3 & 4

इष्टोपदेश Ishtopadesh

गाथा 1 (Gatha 1) | गाथा 2 ( Gatha 2 )| गाथा 3 ( Gatha 3)| गाथा 4 ( Gatha 4) | गाथा 5 | गाथा 6 | गाथा 7 | गाथा 8 | गाथा 9 | गाथा 10 | गाथा 11 | गाथा 12

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

Ut’thānikā : 

Upon hearing the phrase “Svayam svabhāvāptiḥ” (attainment of one’s own nature), a disciple becomes curious and wonders how one can achieve their true nature on their own. No apparent analogy seems to validate this concept, and without an analogy, how can such a statement be deemed correct?

To address the disciple’s curiosity and resolve their doubts, an appropriate analogy is presented.

इष्टोपदेश गाथा 2

योम्योपादानयोगेन दृषदः स्वर्णता मता । द्रव्यादिस्वादिसंपत्तावात्मनो ऽप्यात्मता मता ॥२॥

Yo’myopādānayogena dṛṣadaḥ svarṇatā matā,
Dravyādisvādisampattāvātmano’pyātmatā matā.
॥2॥

As gold in the ore is held to become pure gold on the intervention of the real causes of purification, in the same manner on the attainment to self- nature the impure (unemancipated) soul is also regarded as pure spirit.

Note – The impure ego is like gold in the state of ore; both of them possess the potentiality of attaining to purity the perfection, when rid of the adhering impurities, Smelting is the process employed to obtain pure gold from the ore, which means the removal of the non-gold that is found to be mixed up with it. A lump of ore, thus, represnts pure gold plus so much dorss added to it. In the same way the emancipated soul is pure Spirit plus so much filth or dirt (matter) adhering to it. Hence when the filth is re- moved by a process akin to that of smelting in the case of gold, the foreign material is separated off and self-nature attained, on the emergence of the purity of sva-dravya (own substance), consequent on the elimination of constituents of the not-self. The term sva-dravya (own substance) here in- cludes the other three conceptions that are homogeneous with it, namely sva-kala (own-time, signifying the external states that are changing intime). sva-kshetra (own space, or self-sized i.e., as existing in its own expanse). and sua-bhava (own-feelings or own nature, ie., internal states). These may be termed the ‘sua’ quartette tecnically. The soul that is rid of the not-self exists in its own nature with respect to the sua quartette, while the transmi- grating ego is overwhelmed with the conditions and limitations imposed by the companionship of the not-self. This may be explained in a tabulated form, as follows:-

Pure Spirti	Conditions of existence	Impure ego
Exists in His own substance	Dravya	Exists mixed with impurities of the nature of the not-self.
Is Divine all over Abides in a form that is His own forever more.	Kshetra Kala	Is involved in impuitiesall over. Possesses a form that is liable to periodio changes on account of the liability to birth and death.
Always enjoys the bliss and blessedness, appertaining to pure Spirit	Bhava	Is devoid of self-feeling. and passes a joyless, cheerless existence, generally.

Deliberation (vivechana)

In the first verse of the Maṅgalācaraṇa (auspicious invocation), you learned yesterday that Ācārya Pūjyapāda Swami first saluted the Paramātmā (Supreme Soul). What kind of Paramātmā is this? It is the embodiment of Samyagjñāna (right knowledge) and Kevalajñāna (absolute knowledge). How was this state of Paramātmā attained? It was achieved through the entirety of the Ratnatraya (three jewels—right faith, knowledge, and conduct). By whom was it achieved? It was achieved by the self, through one’s own Ratnatraya. What did the Ratnatraya accomplish? It led to the eradication of all karmas, and with the absence of all material and psychical karmas, the state of independent Paramātmā was attained.

How can one attain the state of Paramātmā within oneself? To explain this, the second verse provides an analogy. When capable material cause (upādāna-kāraṇa) is present along with the aid of appropriate instrumental cause (nimitta-kāraṇa), the desired outcome is achieved. For example, only when a suitable material, such as an ore containing gold (svarṇa-pāṣāṇa), is found, can gold be extracted. Ordinary stones, which lack the potential to transform into gold, cannot yield it. Similarly, when the appropriate combination of substance, location, time, and disposition align, the embodied soul immersed in worldly existence (bhavya jīva) attains the state of Paramātmā through inner spiritual effort and unshakable meditation (nirvikalpa samādhi), also referred to as śukladhyāna in scriptural terminology.

Ācārya Kundakunda Swami, in his great scripture Samayasāra, also elaborates on this concept. In verses 136–139, he states:

“Jñānamayā bhāvāo jñānamo ceva jāyade bhāvo;
Jamha tamha ñāṇissa savve bhāvā du ñāṇamayā.” (136)

“Ajñānamayā bhāvā ajñānamo ceva jāyade bhāvo;
Tamha savve bhāvā ajñānamayā ajñāṇissa.” (137)

The meaning is that all emotions of a knowledgeable being are imbued with knowledge, as knowledge-based emotions give rise only to knowledge-based emotions. Similarly, ignorance-based emotions give rise to ignorance-based emotions. Thus, all emotions of an ignorant being are rooted in ignorance.

“Kaṇamayā bhāvādo jāyaṃte kuṇḍalādayo bhāvā;
Ayamayā bhāvādo jaha jāyaṃte tu kaḍayādī.” (138)

For instance, ornaments like earrings are made from a gold ingot, while bracelets are made from iron. Just as sowing barley cannot produce rice, and sowing babul cannot produce mangoes, so too, a different cause cannot yield an unrelated effect. However, it is definite that suitable material cause (upādāna-kāraṇa) is essential for the desired outcome.

Similarly, the spiritual transformation of the soul (chaitanya-bhāva) cannot arise from material dispositions (paudgalika-bhāva), nor can material outcomes arise from conscious efforts. Conscious transformations are born of the conscious essence, and material transformations are the result of material essence. For example, clay makes clay pots, gold makes gold ornaments, and iron produces iron tools. This signifies that appropriate material causes give rise to appropriate outcomes. Similarly, only a spiritually capable worldly soul (bhavya jīva) can manifest the essence of Paramātmā. A spiritually incapable soul (abhavya jīva) is akin to a defective seed that cannot germinate.

This explanation emphasizes the importance of a capable material cause. Ācārya Pūjyapāda Swami also discussed the role of auxiliary causes (nimitta) in this verse. The phrases “dravya-ādi-svādi-sampattiḥ ātmanaḥ api ātmata mātā” clarify that both material and instrumental causes are required for an outcome. Neither material cause alone nor instrumental cause alone can suffice, but their combination leads to the manifestation of the desired result.

Acharya Samantabhadra Swami, in the Brihat Svayambhu Stotra, praises Lord Suparshvanatha with the verse:

“Alaṅghyaśakti-bhavtavyateyaṁ hetuddvayāviṣkṛtakāryaliṅgā.” (7/33)

This implies that for any task to be accomplished, both intrinsic (upadana, or material cause) and extrinsic (nimitta, or instrumental cause) factors are essential. The inevitable emergence of an effect arises through the synergy of these two causes, and this inevitability cannot be refuted.

Similarly, while extolling Lord Vasupujya Swami, Acharya Samantabhadra elucidates this principle further:

“Bāhyetaropādhisamagrateyaṁ, kāryeṣu te dravyagataḥ svabhāvaḥ.” (12/60)

The verse means: “O Lord, according to Your philosophy, in the context of tasks like creating a pot or cloth, the interplay of external and internal causes constitutes the inherent nature of the substance. There is no other method for achieving the desired effect.”

For instance, raw gold ore extracted from a mine transforms into pure gold only when suitable material and instrumental causes combine. The gold ore itself serves as the upadana karana (material cause), while goldsmiths, fire, and other aids act as nimitta karanas (instrumental causes). Without the assistance of a goldsmith, the refinement of gold ore into pure gold is impossible.

In the same way, a worldly soul (bhavya atma) can attain the state of absolute perfection (paramatma) only when specific conditions are met, such as:

• Material cause: The soul itself.
• Instrumental causes:
  • An auspicious human birth in a noble lineage,
  • A conducive region (e.g., karmabhumi),
  • Favorable time (e.g., a period conducive to spiritual liberation like the 4th era in Jain cosmology),
  • Appropriate mental states (e.g., pure conduct, meditative focus, and steadfastness in self-discipline).

Additional aids, such as deshana-labhdhi (guidance from a Guru), are vital collaborative factors. Together, these lead the bhavya atma to liberation (moksha).

Acharya Pujyapada Swami also mentions these principles in the first karika:

• “Swayam swabhavapattih” (Attainment of one’s own inherent nature), indicating the material cause (upadana).
• “Abhave kritsna-karmanah” (Cessation of all karmic bonds), highlighting the instrumental cause (nimitta).

A question arises: How does one achieve the cessation of all karma? The answer is through samvara (stoppage of new karmas) and nirjara (shedding of accumulated karmas). Acharya Umāswāmī explains this in the Tattvartha Sutra:

• “Tapasa nirjara cha” (9/3): Through austerities, karmas are shed.
• “Sa guptidharmanuprekshaparishahajayacharitraiḥ” (9/2): These are achieved through restraint, virtues, contemplation, overcoming hardships, and proper conduct.

The relationship between material and instrumental causes is like that between a farmer and the resources he uses. Though the farmer is credited with cultivating crops, he relies heavily on the plow, oxen, water, soil, seeds, and natural factors like sunlight. The farmer’s skill, the seed’s inherent potential, and the collaborative effort of all other factors result in the final harvest.

In this analogy:

• The seed is the upadana karana (primary material cause).
• The plow, oxen, water, and soil are nimitta karanas (instrumental causes).

Without the seed, crops cannot grow, but without the other factors, even the best seeds will fail to germinate. Each element operates within its sphere of influence; the seed cannot substitute for the plow, and the plow cannot act as the seed. Both are indispensable in their respective roles.

Thus, Jain philosophy emphasizes the integration of both upadana and nimitta causes for the completion of any task. The doctrine of anekantavada (non-absolutism) reinforces this balanced perspective, avoiding extreme viewpoints that prioritize one over the other.

In conclusion, the first shloka emphasizes the primacy of the material cause (upadana), while the second illustrates this concept through the example of gold ore, clarifying how effects arise from the confluence of suitable causes.

Swadhyay Ishtopadesh Gatha 1 & 2

इष्टोपदेश Ishtopadesh

गाथा 1 (Gatha 1) | गाथा 2 ( Gatha 2 )| गाथा 3 ( Gatha 3)| गाथा 4 | गाथा 5 | गाथा 6 | गाथा 7 | गाथा 8 | गाथा 9 | गाथा 10 | गाथा 11 | गाथा 12

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

Ut’thānikā (Introduction) : 

At the beginning of the Grantha, in the form of an auspicious invocation (Maṅgalācaraṇa), Acharya Pujyapada Swami first offers his salutations to the Paramatma (Supreme Soul). It is believed that one venerates the Paramatma endowed with the qualities they aspire to attain. Similarly, Acharya Pujyapada Swami, yearning for those divine qualities, commences the text by reverently bowing to the Paramatma.

इष्टोपदेश गाथा 1

यस्य स्वयं स्वभावाप्तिरभावे कृत्स्नकर्मणः। तस्मै सञ्ज्ञानरूपाय नमोऽस्तु परमात्मने ॥1॥

yasya svayaṃ svabhāvāptirabhāve kṛtsnakarmaṇaḥ |
tasmai sañjñānarūpāya namo’stu paramātmane || 1 ||

He who has attained the purity of his nature by the destruction of all his karmas by his own effort to such an Omniscient Paramatman salutation is offered.

Note – Omniscience is the attribute of the Pure and Perfect soul, and is the most essential of qualities, which are all implied in it. In Jainism saluta- tion is offered to Divinity not because the devotee expects any boons from the object of his veneration and worship, not because salutation is pleasing to Him who is the embodiment of all divine attributes, not even because such salutation is itself, in any sense, the aim and object of worship, but because, the Paramatma is the Ideal of Perfection for the devotee, who want to realize it in. His own self, and because the adoration of Him who represents the Perfection of Divinity in His own pure being is the only means of attaining to it. at least in the earlier stages of the path.

Deliberation (vivechana)

Acharya Kundakunda Swami composed 84 Pahuda treatises, focusing primarily on spiritual themes. Following the spiritual literature tradition established by Acharya Kundakunda, Acharya Pujyapada Swami documented the essence of spirituality in the verses of the Iṣṭopadeśa. While Acharya Kundakunda emphasized direct spirituality in works such as Samayasāra, Acharya Pujyapada Swami emphasized the principles of spirituality in his composition. Questions like:

• What is the knowledge of distinction (bhedavijñāna)?
• How can one learn the distinction between self and non-self?
• How can spirituality be recognized alongside this knowledge?

are addressed in their literary works.

In this brief text, Iṣṭopadeśa, spirituality is described in 51 verses. From ancient times, it has been a tradition among early Ācāryas to begin any composition or study session with an auspicious invocation (Maṅgalācaraṇa). This tradition continues to be an essential duty for contemporary teachers, writers, and readers alike. Following this tradition, Acharya Pujyapada Swami begins the text by saluting the Paramātmā.

How did he pay homage to the Paramātmā?

He saluted the Paramātmā, who, in the absence of all karmas, has attained their innate nature on their own and embodies the form of perfect knowledge (Samyagjñāna).

Explanation of the First Verse:

In the first phrase of the verse, “yasya svayaṃ svabhāvāptiḥ,” the term “svayaṃ” (on their own) is noteworthy. It refers to the attainment of the Paramātmā state through one’s efforts, achieved by walking the path of self-discipline. This attainment is not through external means but by uncovering the Paramātmā within oneself through self-effort.

The Question of Spiritual Aspiration:

Students often wonder how the soul attains its natural state, which is expressed in qualities like right faith (Samyaktva) and omniscience (Kevalajñāna). They also ask how one can prove this self-attainment without external examples, as understanding is difficult without analogies.

Types of Souls:

The soul can be categorized into three types:

1. Bahirātmā (Externalized Soul):
   From time immemorial, the soul has been influenced by karmas, leading to a sense of unity with the body. This attachment results in a worldly existence where material needs dominate, causing the soul to chase material wealth and worldly pleasures, leading to endless cycles of birth and rebirth in various forms of existence (Chaturgati).
2. Antarātmā (Inner Soul):
   With the guidance of a guru and the awakening of discriminative knowledge (Bhedajñāna), the soul begins to discern the true nature of the body and the self. As a result, it transitions from being Bahirātmā to Antarātmā. This stage is characterized by a deep faith in the inner essence of the soul. Now, the pursuit shifts from material wealth to spiritual wealth.
3. Paramātmā (Supreme Soul):
   By striving to understand and achieve the essence of the soul’s magnificence, the aspirant progresses towards becoming the Paramātmā. Constant meditation on the Paramātmā becomes a central practice.

The term Paramātmā is derived from “Param” (supreme or excellent) and “Ātmā” (consciousness). It refers to a state of pure, innate knowledge, free from the effects of karmas, characterized by absolute purity and natural omniscience. Such a state defines the Paramātmā.

Among the three states of the soul, Bahirātmā (externalized soul) is to be rejected, Antarātmā (inner soul) represents the means to achieve the goal, and Paramātmā (supreme soul) is the ideal to be attained. The same is expressed in the Chhah dhāla‘s third section:

“Bahirātmatā hey jāni taji, antara āttam hujai,
Paramātam ko dhyāy nirantar, jo nit ānand pūjai.” (6)

(Knowing the externalized soul is to be discarded, one should adopt the inner soul. Constantly meditating on the supreme soul, one experiences eternal bliss.)

Acharya Pujyapada Swami, in the Iṣṭopadeśa, bows to the ideal, supreme Paramātmā, who is perfect, excellent, and endowed with supreme knowledge (Kevalajñāna).

The Nature of the Soul

All beings, from one-sensed organisms to those in all states of existence, inherently possess the nature of knowledge. The Dravyasaṅgraha states:
“Savve suddhā hu suddhaṇayā”
(From the perspective of pure reality, all beings are pure.)

Thus, all souls are inherently knowledge-oriented. However, in worldly existence, the knowledge of souls is veiled by the effects of Jñānāvaraṇa karma (knowledge-obscuring karma) and tainted by Mohanīya karma (deluding karma). Yet, through determined effort akin to that of the liberated ones, we too can manifest the pure Paramātmā state of Kevalajñāna and experience supreme bliss.

Current Limitations and Faith in Attainment

In our current state, we may follow a conditioned system while having faith in the natural one, even if its direct experience remains unattainable. For example, a poor person can aspire to become wealthy and believe in their potential for prosperity, yet they cannot directly experience the state of wealth while in poverty. One cannot feel like a millionaire without any resources. Similarly, we may not experience the Paramātmā state now, but we can firmly believe that by transforming our knowledge into supreme knowledge (Kevalajñāna), we can achieve the Paramātmā state.

In this context, the auspicious invocation pays homage to the Paramātmā, representing the embodiment of supreme knowledge. It expresses the aspiration that our knowledge, too, may become the perfect and pure Kevalajñāna of the Paramātmā.

The Importance of Invocation (Maṅgalācaraṇa)

Remembering the Iṣṭa Devata (chosen deity) before beginning any task is considered a fundamental practice of a disciple. This remembrance removes impurities and sins from life while fostering virtue and purity. It also ensures the joyful and successful completion of any endeavor. Keeping these objectives in mind, the auspicious invocation was composed.

The Theme of the First Verse

The first verse of Iṣṭopadeśa focuses on attaining one’s innate nature (Svabhāva). To make this concept more accessible to disciples, Acharya elaborates on it further, providing examples and explanations to clarify the subject.

Swadhyay Ishtopadesh Gatha 1 & 2

English Translation of Ishtopadesh Gatha

Gatha 1 | Gatha 2 | Gatha 3 | Gatha 4 | Gatha 5 | Gatha 6 | Gatha 7 | Gatha 8 | Gatha 9 | Gatha 10 | Gatha 11 | Gatha 12| Gatha 13 | Gatha 14 | Gatha 15 | Gatha 16 |

इष्टोपदेश Ishtopadesh

गाथा 2 ( Gatha 2 ) | गाथा 3 | गाथा 4 | गाथा 5 | गाथा 6 | गाथा 7 | गाथा 8 | गाथा 9

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