Ishtopadesh

Jainism
इष्टोपदेश गाथा सं 27

आचार्य पूज्यपादस्वामी विरचित इष्टोपदेश का 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 | गाथा 16 | गाथा 17 | गाथा 18 | गाथा 19 | गाथा 20 | गाथा 21 | गाथा 22 | गाथा 23 | गाथा 24 | गाथा 25 | गाथा 26

उत्थानिका-यहाँ पर शिष्य कहता है कि इसमें निर्ममता कैसे हो? इसमें निर्ममता के चिंतन करने के उपायों का सवाल किया गया है। अब आचार्य उसकी प्रक्रिया को “एकोऽहं निर्ममः” से प्रारम्भ कर “मम विज्ञस्य का स्पृहा” तक के श्लोकों द्वारा बतलाते हैं-

एकोऽहं निर्मम: शुद्धो, ज्ञानी योगीन्द्रगोचर: बाह्या: संयोगजा भावा, मत्त: सर्वेऽपि सर्वथा ॥27॥

अन्वयार्थ (अहम् एकः) मैं एक हूँ (निर्ममः) ममता रहित (शुद्धः) शुद्ध हूँ (ज्ञानी) ज्ञानी हूँ तथा (योगीन्द्रगोचरः) योगियों मुनियों द्वारा जानने योग्य हूँ (सर्वे अपि) सभी (संयोगजाः) संयोग से उत्पन्न होने वाले (भावाः) पदार्थ (मत्तः) मुझसे (सर्वथा) सब तरह से (बाह्याः) भिन्न हैं।

पद्यानुवाद

एक अकेला निर्मम हूँ मैं, योगी को ही दिखता हूँ,

शुद्ध-शुभ्र हूँ ज्ञानी होता, ज्ञानामृत को चखता हूँ।

माया, ममता, मोह, मान, मद, संयोगज ये भाव अरे!

भिन्न सर्वथा मुझसे हैं यूँ, इनमें हम समभाव धरे ॥२७॥

English Translation of Ishtopadesh Gatha 27

विवेचना

आचार्य कहते हैं कि जीवन का वास्तविक स्वरूप समझने का प्रयास करो। आज तक यही समझते रहे कि मैं हूँ, मेरा परिवार है, मेरा समाज है, मेरा देश है, मेरा राष्ट्र है आदि। इस विचारधारा से व्यक्ति अपने आपको बाहर में कितना व्यापक समझता है। सभी से अपने सम्बन्धों को जोड़ता है। भले ही उन सम्बन्धों से अनेक प्रकार के तनाव उत्पन्न होते हों, लेकिन फिर भी सम्बन्धों के बीच में ही रहना पसंद करता है। जबकि वास्तव में देखें तो बाह्य समस्त पदार्थों से भिन्न मेरा अस्तित्व मेरे चैतन्य तक सीमित है अर्थात् मैं एक हूँ। फिर भी संसारी मोही प्राणी अपने को अनेक रिश्तों से, सम्बन्धों से जोड़कर अनेक रूप मानता है। मैं निर्मम हूँ, ममत्व भाव मेरा स्वभाव नहीं है, मेरा-तेरापन का विचार तो मोहनीय कर्मोदय से प्रभावित ज्ञान की वैभाविक परिणति है। ममत्व भाव के द्वारा यह प्राणी अपने आपको सभी का और अन्य सभी बाह्य चेतन अचेतन वस्तुओं को अपना मानता है, जबकि यह उसकी भूल है, उसका अज्ञान है। मैं शुद्ध हूँ, ज्ञानी हूँ, योगियों के गोचर हूँ अर्थात् योगियों के शुद्धोपयोग मात्र से संवेदन करने योग्य हूँ। दुनिया के जितने भी शरीरादिक पदार्थ हैं वे सभी संयोगजन्य हैं और मेरे स्वभाव से भिन्न हैं। प्रत्येक पदार्थ एक-दूसरे से पूर्णतः पृथक् और स्वतंत्र अस्तित्व को लिए हुए है।

इस स्वतंत्र अस्तित्व को जो स्वीकार करता है वही अपने आपको एक, निर्मम, ज्ञानी आदि के रूप में स्वीकार कर सकता है। यह स्वरूप आप लोगों को स्वीकार है तो मुझे बताओ ? यदि स्वीकृत है तो जीवन वास्तविकता की ओर है, ऐसा समझना चाहिए। अन्यथा आज तक जैसा जीवन जीते आए हैं, जैसा मानते आए हैं वैसी ही धारणा आगे भी रहेगी और हम वास्तविकता के परिचय से बहुत दूर होते जायेंगे।

विचार करो, तुमने किस-किसको अपना माना और कौन-कौन तुम्हारा अपना बना ? मान्यतानुसार मोह के प्रभाव में आकर किसी ने अपना होने का भले ही कितना भी आश्वासन दिया हो कि मैं हमेशा-हमेशा तुम्हारा हूँ फिर भी सब एक-दूसरे को छोड़कर चले जाते हैं। आप मंगतराय कृत बारहभावना में पढ़ते ही हैं कि-

ज्यों मेले में पंथी जन मिल नेह फिर धरते, ज्यों तरुवर पै रैन बसेरा पंछी आ करते। कोस कोई दो कोस कोई उड़ फिर थक-थक हारै, जाय अकेला हंस संग में, कोई न पर मारै ॥४/११॥

एकत्व एवं अन्यत्व आदि भावनाओं के चिन्तन द्वारा यही निष्कर्ष निकलता है कि मैं वास्तव में अकेला हूँ भले ही लौकिक मान्यता के अनुसार उसे मानो या न मानो। जो मान लेते हैं वे अपने आपको पाने का प्रयास करके अपने आपमें लीन हो जाते हैं और आत्मलीनता के समय शान्ति एवं आनन्द का अनुभव करते हैं।

धन्य हैं वे, जिन्होंने जीवन की वास्तविकता को समझकर अपने वास्तविक स्वाभाविक जीवन को प्राप्त कर लिया है, उन्हीं की शरण को स्वीकार करके हम भी जीवन की वास्तविकता की ओर कदम बढ़ायें इसी में जीवन की सार्थकता है।

English Translation of Ishtopadesh Gatha 27

इष्टोपदेश गाथा 27 – द्वादशवर्षीय श्रमण संस्कृति स्वाध्याय पाठ्यक्रम

अन्वयार्थ – (अहम् एकः) मैं एक हूँ (निर्ममःशुद्धः) ममता रहित शुद्ध हूँ (ज्ञानी) ज्ञानी हूँ तथा (योगीन्द्रगोचरः) योगियों [केवली, श्रुतकेवली] द्वारा जानने योग्य हूँ (सर्वे अपि) सभी (संयोगजा भावा) संयोग से उत्पन्न होने वाले पदार्थ (मत्तः) मुझसे (सर्वथा बाह्याः) सब तरह से भिन्न हैं।

भावार्थ-मेरी आत्मा वास्तव में सब जड़, चेतन पदार्थों से भिन्न अकेली एक है, जगत में मेरा कोई नहीं है। शुद्धनय की अपेक्षा द्रव्यकर्म, भावकर्म और नोकर्म से रहित होने से मैं शुद्ध हूँ, स्वपर प्रकाशन स्वभाववाला होने से ज्ञानी हूँ। अनंत पर्यायों से विशिष्ट होने से केवलज्ञानी तथा शुद्धोपयोगमय श्रुतकेवली के गोचर हूँ, संवेद्य हूँ। शरीर और कर्मों के संयोग से जो मेरा, तेरापन को लिए हुए मोह ममता के, रागद्वेष के भाव होते हैं, वे वास्तव में मेरे भाव नहीं हैं, ये सब मुझसे अलग हैं। इस तरह अपने आत्मा का शुद्ध स्वरूप विचार करने वाला सम्यग्दृष्टि मनुष्य चिन्तन करे।

उत्थानिका – फिर भावना करने वाला सोचता है कि देहादिक के सम्बन्ध से प्राणियों को क्या होता है? क्या फल मिलता है ? उसी समय वह स्वयं ही समाधान करता है कि-

स्वाध्याय गाथा सं 26 to 29

इष्टोपदेश स्वाध्याय 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 ( Gatha 7 )| गाथा 8 ( Gatha 8 ) | गाथा 9 ( Gatha 9 ) | गाथा 10 ( Gatha 10)| गाथा 11 ( Gatha 11 )| गाथा 12 ( Gatha 12) | गाथा 13 ( Gatha 13 )| गाथा 14 ( Gatha 14 )| गाथा 15 ( Gatha 15 ) | गाथा 16 ( Gatha 16 )| गाथा 17 ( Gatha 17 )| गाथा 18 ( Gatha 18 )| गाथा 19 ( Gatha 19 )| गाथा 20 ( Gatha 20 )| गाथा 21 ( Gatha 21)| गाथा 22 ( Gatha 22 )| गाथा 23 ( Gatha 23 )| गाथा 24 ( Gatha 24 )| गाथा 25 ( Gatha 25 ) | गाथा 26 ( Gatha 26 )| गाथा 27 | गाथा 28 | गाथा 29

English Translation of Ishtopadesh Gatha 27

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December 18, 2024

Jainism
इष्टोपदेश गाथा सं 26

आचार्य पूज्यपादस्वामी विरचित इष्टोपदेश का 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 | गाथा 16 | गाथा 17 | गाथा 18 | गाथा 19 | गाथा 20 | गाथा 21 | गाथा 22 | गाथा 23 | गाथा 24 | गाथा 25

उत्थानिका-यहाँ पर शिष्य का कहना है कि भगवन्! आत्मद्रव्य और कर्मद्रव्य का अध्यात्मयोग  के बल से बन्ध नहीं होता, तो फिर किस प्रकार से उन दोनों में (आत्मा और कर्मरूप पुद्गल द्रव्यों में) परस्पर एक के प्रदेशों में दूसरे के प्रदेशों का मिल जाने रूप बन्ध होगा ? क्योंकि बन्धाभाव अर्थात् मोक्ष तो बन्धपूर्वक ही होता है। तो बन्ध का प्रतिपक्षी, सम्पूर्ण कर्मों की विमुक्तावस्था रूप मोक्ष भी जीव को कैसे बन सकेगा ? जो कि अविच्छिन्न, अविनाशी सुख का कारण होने से योगियों के द्वारा प्रार्थनीय हुआ करता है? आचार्य कहते हैं-

बध्यते मुच्यते जीव:, सममो निर्मम: क्रमात् तस्मात्सर्वप्रयत्नेन, निर्ममत्वं विचिन्तयेत् ॥26॥

अन्वयार्थ – (सममः) ममता सहित और (निर्ममः) ममता रहित (जीवः) जीव (क्रमात्) क्रम से [कर्मों से] (बध्यते) बँधता है तथा (मुच्यते) छूटता है (तस्मात्) इस कारण (सर्वप्रयत्नेन) सर्व प्रयत्न से (निर्ममत्वं) निर्ममत्व को (विचिन्तयेत्) ध्यावे।

पद्यानुवाद

इसीलिए तुम पूर्ण यत्न से, निर्ममता का मनन करो,

चिन्तन-मन्थन-आराधन भी, तथा उसी को नमन करो।

जीव कर्म से बंधता तब है, ममता से जब मण्डित हो,

बन्धन से भी मुक्त वही हो, निर्ममता में पण्डित हो ॥२६॥

English Translation of Ishtopadesh Gatha 26

विवेचना

संसारी जीव जब ममत्व-भाव से युक्त होता है तो बन्ध को प्राप्त होता है। वह मेरा, यह मेरा इस प्रकार का भाव ममत्व कहलाता है। मेरापन जब तक रहता है तब तक बन्ध होता है और मेरापन निकल गया तो मुक्ति होती है। आप किसमें मेरापन मानते हो ? यह शरीर मेरा, यह अंगुली मेरी, यह तर्जनी मेरी आदि-आदि। यह सब क्या है? समझ में नहीं आता। कोई-कोई कभी बोलते हैं कि नाक कट गई मेरी, क्या है यह? सब कुछ मोह है, ममत्व है। स्वयं कुद्ध हैं, दूसरों को भी क्रुद्ध मानते हैं। यह भी तो संसार का तमाशा है, कि कोई रोता है तो हम भी रोने लगते हैं। दस- बीस लोग मिल जाते हैं तो वे भी रोने लगते हैं। पूछा जाता है-भैया क्यों रो रहे हो? वे कहते हैं कि तुम रो रहे थे इसलिए मैं भी रोने लगा, तुम हमारे दोस्त हो न। यह अच्छी बात है कि आप मुझे मित्र मानते हो किन्तु मुझे तो उसने मारा था इसलिए रो रहा था। तुम किसलिए रोये ? वह पुनः कहता है कि आप हमारे दोस्त हो न, मेरा दोस्त किसी के द्वारा मारा जाये फलस्वरूप वह रोए और मैं हँसता हुआ कैसे रह सकता हूँ ? बल्कि दोस्ती तो ऐसी होती है कि “दोस्त को यदि मारा गया तो मुझे भी मारा गया” ऐसा अनुभव होना चाहिए इसलिए तुमको देखकर मैं भी रोया।

सोचने की बात है कि यदि एक व्यक्ति कुछ कह रहा है तो सारे के सारे वही कहने लग जाते हैं। एक रो रहा है तो सभी रोने लगते हैं। वह कहता है जो तुम्हारा हो गया, वही हमारा हो गया, इस प्रकार के भावों से जनता मूढ़मति हो रही है। ज्ञानी जीव कभी इनके बहकावे में नहीं आता। ज्ञानी तो अध्यात्म दृष्टि से देखता है और कहता है कि देखो! यह संसार का तमाशा है। उस तमाशा देखने वाले को तमाचा भी नहीं देता क्योंकि वह जानता है कि तमाचा दे भी देंगे तो इन्हें कोई असर हो या न हो परन्तु मेरे हाथ में तो दर्द हो ही जायेगा। उस स्थान से सब कुछ देखते हुए भी वहाँ से अपना मुख फेर लेता है क्योंकि इस प्रकार की अज्ञानमय क्रियाओं से ही तो संसार बढ़ता है। संसारी प्राणी मोह ममता के कारण अध्यात्म के रहस्य को समझ नहीं पा रहा इसलिए तो बाह्य पदार्थों से ममता का भाव रखता है। जबकि आचार्य कहते हैं कि तेरे पास कुछ है ही नहीं फिर ममत्व किसमें रखता है और क्यों रखता है? मेरा-तेरापन का भाव बहुत खतरनाक होता है। संस्कृत भाषा में इसे तव-मम, तव-मम बोलते हैं।

भरत चक्रवर्ती और बाहुबली के बीच युद्ध क्यों हो गया ? विचार किया कभी। इसी मेरा- तेरापन के कारण हुआ था। चक्रवर्ती क्षायिक सम्यग्दृष्टि थे, घर में वैरागी थे, लौकिक दृष्टि से वे निर्मम माने जाते थे, फिर भी भाई के साथ युद्ध। यह तो दयाहीनता का परिचायक था। अकेले में लड़ाई नहीं होती। एक के साथ ध्यान होता है, दो के साथ बन्ध या सम्बन्ध होता है। ध्यान हितकारक होता, बन्ध अहितकारक होता है। अतः ऐसी क्रिया करो जो स्व और पर दोनों के हित में हो।

द्वैत अर्थात् द्वन्द्व जब तक रहता है तब तक संसार रहता है, अतः अद्वैत का चिन्तन होना चाहिए। “बध्यते मुच्यते जीवाः” जीव ममता भाव से बंधते हैं और निर्ममत्व भाव से मुक्त होते हैं। अतः ममत्व को छोड़कर निर्ममत्व का चिन्तन-मनन करना चाहिए यही मुक्ति का कारण है।

English Translation of Ishtopadesh Gatha 26

इष्टोपदेश गाथा 26 – द्वादशवर्षीय श्रमण संस्कृति स्वाध्याय पाठ्यक्रम

अन्वयार्थ (सममः) ममता भाव वाला और (निर्ममः) ममता रहित (जीवः) जीव (क्रमात्) क्रम से (कर्मों से) (बध्यते) बँधता है तथा (मुच्यते) छूटता है (तस्मात्) इस कारण (सर्वप्रयत्नेन) सर्व प्रयत्न से (निर्ममत्वं) निर्ममत्व को (विचिन्तयेत्) ध्यावे ।

भावार्थ – संसारी जीव रागद्वेष परिणामों के कारण कर्म बन्धन से बंधकर संसार में भ्रमण करता है। वह राग और द्वेष जीव को पर पदार्थों के साथ ये मेरे हैं ऐसी भावना करने से होते हैं। शरीर तथा स्त्री, पुत्र, माता, पिता आदि परिवार, धन तथा मकान आदि पदार्थों को अपना समझना ममता भाव है, इस ममता भाव के कारण अपने इष्ट पदार्थों से संसारी जीव राग करता है और किसी पदार्थ को अनिष्ट समझकर उससे द्वेष आदि करता है। इन दुर्भावों से उसके कर्म बंधते रहते हैं, जब आत्मा अपने स्वरूप को समझकर अपने आत्मा को अन्य पदार्थों से भिन्न अनुभव करने लगता है तब उसकी किसी पर पदार्थ से ममता नहीं रहती, तब वह निर्मोह भाव के कारण कर्म बन्धन से छूटकर मुक्त हो जाता है। संसार के कोई भी पदार्थ न मेरे हैं और न मैं उनका हूँ इत्यादि श्रुतभावना के द्वारा निर्ममत्व का चिंतन करना चाहिए।

उत्थानिका – यहाँ पर शिष्य कहता है कि इसमें निर्ममता कैसे होवे ? अर्थात् इसमें निर्ममता के चिन्तन करने के उपायों का प्रश्न किया गया है। अब आचार्य उसकी प्रक्रिया को “एकोऽहं निर्ममः ” से प्रारम्भ कर “मम विज्ञस्य का स्पृहा” तक के श्लोकों द्वारा बतलाते हैं –गाथा 27

स्वाध्याय गाथा सं 26 to 29

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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 ( Gatha 10)| गाथा 11 ( Gatha 11 )| गाथा 12 ( Gatha 12) | गाथा 13 ( Gatha 13 )| गाथा 14 ( Gatha 14 )| गाथा 15 ( Gatha 15 ) | गाथा 16 ( Gatha 16 )| गाथा 17 ( Gatha 17 )| गाथा 18 ( Gatha 18 )| गाथा 19 ( Gatha 19 )| गाथा 20 ( Gatha 20 )| गाथा 21 | गाथा 22 | गाथा 23 | गाथा 24 | गाथा 25

English Translation of Ishtopadesh Gatha 26

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December 18, 2024

Jainism
Ishtopadesh Gatha 21

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

Utthanika (Prelude):

Now, the disciple, who develops faith upon understanding the teachings, asks, “What is the nature of the soul you have described as worthy of meditation? What is the true essence of that soul?”

To this, the Acharya responds:

इष्टोपदेश गाथा 21

स्वसंवेदन सुव्यक्तस्तनुमात्रो निरत्यय: अत्यन्तसौख्यवानात्मा, लोकालोकविलोकन: ॥21॥

Svasamvedana suvyaktas tanumātro niratyayaḥ
Atyantasaukhyavān ātmā, lokālokavilokanaḥ ॥21॥

Poetic Translation (Padyanuvad )

Apane-apane sanvedana meṃ, amūrt ho ātam bhātā,
Rahā rahegā trikāl meṃ hai, ataḥ anśvar hai bhrātā!
Tātkālik tan pramāṇ hotā, anant sukh kā nilay rahā,
Lokālok ālokit kartā, sadā lok kā uday rahā ॥21॥

This soul can be adequately known by self-contemplation and is of the size of its body, immortal, of an exceedingly blissful nature and the knower of Loka and Aloka !

Note – In this sloka the acharya has given a brief description of the soul as freed from the bondage of matter. It is, roughly speaking of the size, of its physical body and is indestructible, hence immortal. Knowledge and bliss appertain to it by nature, being but two of its divine attributes. It can be known adequately in self-contemplation, and when established in its natural purity, freed from the corrupting companionship of matter, it is the enjoyer of unbounded joy and the knower of the entirety of things, which consitute what is known as the Lokaloka (Loka= the universe of life and matter+aloka=the infinity of pure space lying beyond the Loka)

Deliberation (vivechana)

Whenever Acharya Maharaj speaks about the soul, a natural question arises: Where is the soul? How can it be seen? Can the soul be perceived with the eyes? No, it cannot be felt by touch either. Nor can it be tasted, for it is not the subject of the sense of taste. It cannot be heard, as the ears only capture sound, and the soul is neither sound nor sound-like. Thus, how can the soul be understood? It seems beyond our grasp.

Acharya Maharaj explains that the soul cannot be comprehended through either the senses or the mind. Yet, does that mean the soul does not exist? No, the soul does exist—we feel its presence. But how can we explain it? While words can describe it, the truth of the soul cannot be shown visually. It can only be perceived with the eyes of faith, as it is not an object to be seen with physical eyes.

Hence, the Acharya says, “Swa-samvedana-suvyaktaḥ”—the soul is realized only through self-awareness. Samvedana means experiencing or feeling. Just as we feel happiness or sorrow, we can also experience our own self. When experiencing happiness or sorrow, one feels, “I am sad” or “I am happy.” These statements are completed with the recognition of “I” and “am.” This awareness of “I” and “am” is an indication of self-awareness, through which we understand that there is a soul within this body. Without the presence of the soul, what is the body called? It is referred to as a corpse or a dead body.

For instance, as long as oil remains in a sesame seed, it is called sesame. Once the oil is extracted, it is merely a husk, devoid of essence. Similarly, when consciousness departs from the body, the body is called a “shava” (corpse). The body becomes inert, lifeless, and unworthy of reverence or touch. After coming into contact with a corpse, it becomes necessary to take a bath. Without bathing, one is not allowed to enter the house. Family members instruct those returning from the cremation ground to bathe first, and they are forbidden from touching dry clothes before doing so.

The implication is that after touching the ashes of a corpse, purification is required. The deceased was once addressed as “our brother” or “our father,” but now he is merely a corpse. Why? Because the soul has left. The same body, once revered, becomes untouchable and undesirable after the soul departs. This indicates that as long as the conscious soul resides within the body, it has value.

So, the discussion was about how the body becomes a shava (corpse). This means that when the soul was present in the body, it was experienced through awareness, a fact that cannot be denied even if it cannot be shown or seen. Yet, everyone feels it; thus, the soul is something that can be experienced. Without it, no one can feel happiness or peace. Who is the one experiencing sensations? Without the soul, even this realization is impossible. Every living being experiences happiness and sorrow, but no one knows who the true experiencer is.

Hence, Acharya says that the soul is the essence capable of self-awareness (swa-samvedana), but we fail to focus our attention on it. That is why one must study it. Acharya Maharaj often used to say, “Don’t read too much, but read repeatedly.”

Who is the one reading? Who is the one listening? Who is the one contemplating after listening? The answer to all these questions lies in the soul. Without it, there would be no activity in the body—not hearing, speaking, eating, drinking, reading, or teaching. The soul is not visible to the eyes; what is visible is matter. The one who sees does so through the eyes, but the seer itself is never visible to the eyes. The soul perceives objects through the five senses but is not itself an object of those senses.

The soul possesses many dimensions of knowing, and the essence that utilizes those dimensions is the soul itself—recognize it. Its existence has been eternal—past, present, and future. Understanding the soul is considered the true outcome of self-study (swadhyaya). Read about it, not just once but many times. Evaluate how much you’ve read and analyze the results. Then share with me how much insight you gained.

It is similar to how a teacher in a classroom asks students whether they have completed their homework. If they haven’t, they’re not allowed to enter the class. The student might plead, “Please let me attend class today. Forgive me this time. From tomorrow, I will definitely do my homework.”

Likewise, a year has 365 days. How many years have passed in practice, yet the soul remains unseen? All attempts to perceive or understand it through the five senses have failed. The mind, influenced by attachment, has also been preoccupied with sensory objects—thinking about them, remembering them, and worrying about them. Thus, the mind, too, has been unsuccessful in knowing the soul.

Apart from these six (five senses and the mind), there is no other means to understand the soul.

From time immemorial, worldly beings have been trapped in the glitter of materialism, remaining deprived of the essence of the soul (atma-tattva). Thus, they claim that there is no such thing as the soul in this world. They argue that if it existed, it would have been known by now. However, this reasoning is flawed. How can something be known, recognized, or experienced when no effort has ever been made to understand or explore it? Just because we have not yet understood or seen it does not mean it does not exist.

Today, research is being conducted on subtle elements. Many subtle phenomena, which cannot be grasped through the senses, are being investigated. Mathematics, computers, machines, and other tools are being used to uncover them, and their results eventually come to light. If the soul could be investigated using machines, it would undoubtedly have been detected by now.

In fact, attempts have been made to observe the soul at the moment of death. Dying individuals have been placed in glass chambers to see if cracks appear in the glass when the soul departs from the body. In some cases, cracks did occur, but scientists attributed this to subtle material factors. Their science recognized only physical elements and failed to detect the conscious, living essence of the soul. As a result, science has attempted to deny the existence of the soul. However, the notion that “what cannot be seen cannot exist” is not a valid conclusion.

Thus, the Acharyas assert that the soul is revealed only through self-awareness (swa-samvedana). When the soul awakens to its consciousness and knowledge, it can experience itself.

Through the sensations of “I exist, I am,” we can understand the essence of the soul and place faith in it. Although the soul is not visible, it is indeed difficult to believe in something that cannot be seen. However, faith is generally placed in things that are not directly visible.

If something is visible but cannot be grasped, there is no need for faith because it is apparent. But when something can be felt or experienced yet remains unseen, its existence is acknowledged through repeated sensations or experiences and the power of belief.

The Acharya says that the soul (atma) is “tanumatrah niratyayah,” meaning it is proportional to the body. The soul permeates the body in accordance with its size, spreading across the extent of the body. The regions of the soul’s influence match the dimensions of the body. One remarkable feature of the soul is that it has never been born, and hence it cannot die. Only that which is born can perish. Anything that has a beginning, such as birth, inevitably has an end.

Such realizations can be directly observed by all. Therefore, since the soul is birthless, it is also deathless. As a result, there is no need for efforts to protect or secure it. However, worldly beings mistakenly identify the body as the soul and dedicate themselves to safeguarding the body, a practice that has been ongoing since time immemorial. This preoccupation with the body often leads to suffering.

The soul neither diminishes nor grows; it remains constant. What purpose, then, does the management of the soul serve, especially when the soul is eternal? Only a believer in the soul’s existence can understand this truth: when there is no end to something, why worry about its preservation? The Acharya further explains that if death is not applicable to the soul, then why fear it?

Fear of death arises because worldly beings equate the death of the body with their own demise. It is essential to understand—who is dying, and who is being born? This is merely a transformation of the body. Death is the abandonment of one body, and birth is the acquisition of another. There is nothing more to it. Hence, the soul is described as niratyayah—eternal, imperishable, and immortal.

As long as the soul resides within the body, it permeates the body in proportion to its size. Upon complete detachment from the body, i.e., when it attains liberation (nirvana), the soul diminishes slightly in extent from its last corporeal form and permanently resides in Siddhalaya (the abode of liberated souls). This is the ultimate nature of the soul.

There is no absolute rule that the soul must always remain embodied. If efforts (purushartha) are made, the soul can separate from the body, just as butter separates from milk during churning. With earnest effort, the soul can detach itself from the physical body.

Only those with firm belief and unwavering faith in the distinction between the body and the soul can succeed in this endeavor. Such individuals remain unaffected by worldly temptations and can achieve success within a short span of time. If appropriate resources are available, even if success is not immediate, they can attain complete liberation in due course.

While the necessary means for complete success may not be available today, the possibility of success in the future, when favorable conditions arise, remains assured.

It is said that there are methods available today through which butter (ghee) can be separated from milk in a very short time. Initially, I found it hard to believe that ghee could be produced so quickly, but now I have come to accept it. There is a method where ghee is extracted directly from raw milk, which is a quick process. The second method involves boiling milk, collecting the cream, and then churning heated cream to extract ghee. The third method involves boiling milk, setting it into curd, churning the curd to extract butter (navneet), and then heating the butter to produce ghee.

Each method takes progressively more time, and there are differences in the taste and aroma of the ghee produced. The ghee extracted directly from raw milk lacks the rich fragrance of traditional ghee. On the other hand, ghee made by boiling milk, setting it into curd, and churning the butter carries an aroma that spreads far and wide. Ghee made using the quick method is not as durable; its texture, taste, and aroma degrade quickly. However, ghee made by boiling milk retains its quality for a long time—its aroma remains intact, and it is flavorful and enduring.

Just as ghee exists inherently in milk and can be separated from it, similarly, the soul (atma) residing in the body contains the inherent potential to become the Supreme Soul (paramatma). Through effort (purushartha), this potential can be realized. While residing in the body, the soul is still independent of it and is eternally existent, for it neither perishes nor is created anew. It is inherently blissful because bliss is its very nature. Even while within the body, this bliss remains concealed, meaning that the soul retains its blissful essence despite being embodied.

The soul also possesses the power of sensation (sensation-shakti), which manifests when the soul engages in conscious application (upayoga). Just as fire hidden beneath ashes becomes visible when the ashes are removed, the full power of the soul—manifesting as omniscience (kevalgyan)—emerges when the karmic coverings are lifted.

However, while residing in the body, the soul is unable to perform complete purushartha (effort). Despite having the capacity to experience bliss and being inherently blissful, the soul remains deprived of that experience due to its limitations.

The soul (atma) is “Lokalokavilokanah,” meaning it possesses the capacity to know and perceive both the visible (lok) and the invisible (alok). Therefore, it is considered to have the nature of both knower and observer (gyata-drasta). Even worldly beings possess the ability to know and see, but they remain restless, yearning to comprehend everything. They strive to explore and understand the world, driven by the desire: “I want to know it all.” This restlessness leads to distress, which in turn causes passions (kashayas). These passions result in karmic bondage, and as those karmas come to fruition, the cycle of worldly existence remains intact, unchanged.

If, instead of succumbing to restlessness, one strives to know oneself with equanimity, one can express the ability to comprehend both lok and alok within a single moment (antarmuhurta). Such effort (purushartha) can only be undertaken in human life.

All those beings are great and blessed who, distancing themselves from all entanglements, endeavor to separate their identity from the body and immerse themselves in the essence of the soul. Such beings are considered near-enlightened (asanna bhavya). They transcend the worldly cycle.

Acharya Gunabhadra Maharaj has said that if someone has lost interest in worldly pleasures but still harbors traces of passions (kashayas), yet remains calm and composed, is filled with a sense of detachment from the world, and has compassion for all living beings, then one can understand that they are nearing liberation from the world.

The signs of being near-enlightened include a lack of interest in worldly pleasures, a thirst for contemplating the essence of existence, and an eagerness to realize the nature of the soul. By observing these signs, one can predict one’s future. Just as one trusts the predictions made by an astrologer, one should trust the words of the scriptures (Jinavani). If such qualities are present within, it signifies that liberation from the world is near, even if the “shore of the worldly ocean” is not visible. These signs serve as indications, much like observing birds circling in the sky suggests the presence of a nearby waterbody.

Similarly, if one develops feelings of indifference or calmness toward sensory pleasures and passions, detachment from worldly existence, and an enthusiasm for understanding the soul’s nature, it indicates that liberation is near.

This capacity of the soul to know lok and alok has been established through the sutra, “Lokalokavilokanah.” Those who deny the very existence of the soul, who do not consider it eternal and immortal, who do not accept it as self-aware, and who regard it merely as a material entity, fail to recognize its true nature. They believe that the soul does not inherently possess bliss.

However, one should trust that the soul’s nature is to comprehend lok and alok. Once this belief is established, the path of practice and effort becomes clear, which will be explained further.

Isthopadesh Gatha – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayartha (Literal Meaning):
The soul (atma) is clearly manifested and recognized through self-experience (swasamvedan suvyakta). It is coextensive with the body (tanumatra), indestructible (niratyaya), infinitely blissful (atyantasaukhyavan), and capable of perceiving and understanding both the visible (lok) and the invisible (alok).

Bhavartha (Interpretation):
The soul becomes evident through self-perception and self-experience. It is equal to the size of the body, neither smaller nor extending beyond it. The soul is eternal, possessing infinite bliss, and has the capacity to perceive and comprehend both the material (lok) and the immaterial (alok).

In this verse, the Acharya refutes the misconceptions of the skeptics (mithyadrishtis) and describes the true nature of the soul.

  • To counter the belief that the soul does not know itself, the phrase “self-manifest through self-awareness” (swasamvedan suvyakta) is used, emphasizing that the soul is realized through its intrinsic knowledge.
  • For those who consider the soul either as minute as a banyan seed or as pervasive as the entire cosmos, the text clarifies that the soul is coextensive with the body. It is neither smaller than the body nor external to it.
  • To refute the Charvaka philosophy, which claims that the soul is confined to the body and does not transmigrate after death, and the Buddhist view that considers the soul as momentary, the soul is described as niratyaya—eternal from a substantive perspective (dravyarthik nay), though subject to transformations (paryayarthik nay).
  • The Sankhya and Yoga schools that deny the soul’s blissful nature are countered with the qualifier atyantasaukhyavan (infinitely blissful).
  • To refute the Buddhist philosophy of nairatmavada (denial of the soul), the term “soul” (atma) is explicitly used.
  • To counter the Sankhya notion that the soul is merely unconscious awareness and the Yoga belief that the soul is devoid of attributes like intellect and consciousness, the phrase lokalokavilokanah (knowing both lok and alok) is used. It highlights that the soul, even in its worldly state, possesses the potential to know everything and, in its realized state, fully perceives both realms.

Every living being inherently perceives its own soul, but due to delusion (moh), it remains unaware of its true essence and confuses external entities as the self. Hence, it is said that the soul becomes evident through self-experience. The soul’s true knowledge can only be attained through personal realization and not merely by hearing or verbal discourse. Just as the sweetness of sugar can only be known by tasting it and not by hearing or talking about it, the soul’s nature is realized through self-experience.

Utthanika (Prelude):
Here, the disciple asks, “If such a soul exists, how should one worship or realize it?” This raises the question of methods for practicing self-contemplation or self-meditation (atma-dhyan or atma-bhavna). The Acharya responds to this inquiry in Gatha 22.

Swadhyay Ishtopadesh Gatha 21

Swadhyay Ishtopadesh Gatha 21 & 22

Swadhyay Ishtopadesh 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 ( Gatha 7 )| गाथा 8 ( Gatha 8 ) | गाथा 9 ( Gatha 9 ) | गाथा 10 ( Gatha 10)| गाथा 11 ( Gatha 11 )| गाथा 12 ( Gatha 12) | गाथा 13 ( Gatha 13 )| गाथा 14 ( Gatha 14 )| गाथा 15 ( Gatha 15 ) | गाथा 16 ( Gatha 16 )| गाथा 17 ( Gatha 17 )| गाथा 18 ( Gatha 18 )| गाथा 19 ( Gatha 19 )| गाथा 20 ( Gatha 20 )| गाथा 21 | गाथा 22 | गाथा 23 | गाथा 24

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December 17, 2024

Jainism
Ishtopadesh Gatha 20

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

Utthanika (Prelude):

Whether it pertains to worldly gains or the fruits of the afterlife, the primary cause behind both is meditation (dhyana). The essence lies in the statement: “झाणस्स ण दुल्लहं किंपि” — “Nothing is unattainable through meditation.” In other words, meditation has the potential to yield anything and everything.

In this context, the Acharya reflects deeply and offers guidance on awakening discernment (viveka), emphasizing the pivotal role of meditation in attaining desired outcomes. He prompts the seeker to engage in thoughtful introspection, distinguishing between what is truly valuable and what is superficial.

इष्टोपदेश गाथा 20

इतश्चिन्तामणिर्दिव्य इत: पिण्याकखण्डकम् ध्यानेन चेदुभे लभ्ये क्वाद्रियन्तां विवेकिन: ॥20॥

Itaśchintāmaṇirdivya itaḥ piṇyākakhaṇḍakam
Dhyānena cedu bhe labhye kvādriyantāṁ vivekinaḥ ॥20॥

Poetic Translation (Padyanuvad )

Roman Transliteration:
Ek or to Chintāmaṇi hai, divya rahi, man hartī hai,
Aur dūsarī or kānch kī, maṇikā jag ko chhaltī hai.
Dhyān-sādhanā se ye dono, māno bhrātā! miltī hain,
Ādar kiskā budhjan karte? āṅkhen kis par ṭiktī hain ॥20॥

Meaning:
On one side is the divine Chintāmaṇi, captivating the mind,
On the other side is a glass bead, deceiving the world.
Through the practice of meditation, both can seemingly be attained,
But what do the wise revere? Where do their eyes truly rest?

Explanation:
This verse draws a metaphorical comparison between the Chintāmaṇi, a symbol of ultimate truth and spiritual fulfillment, and a glass bead, representing material illusions and worldly deceptions. Both can appear accessible through meditation, but the wise (budhjan) discern and direct their respect and focus toward the truly valuable—spiritual enlightenment (Chintāmaṇi)—over the trivial and misleading material gains (glass bead).

It urges the seeker to introspect and prioritize the higher, lasting truth over fleeting illusions.

When the divine wish-fulfilling Jewel and a piece of refuse both are obtainable by meditation, which of these will the man of discrimination choose?

Note – The man of discrimination will naturally prefer the soul which is like a divine wish-fulfilling Jewel, capable of conferring the inconceiv- ably great boon – the status and the joy of Divinity to a passing pleasurable form of sense-tickling that is like a worthless piece of khali (a cake of sesamum seeds from which oil has been extracted) and serves only to pro- long and to embitter the bondage of karmas.

Deliberation (vivechana)

On one side lies the Chintāmaṇi gem, radiating divine allure, and on the other, a glass fragment that deceives the world with a semblance of brilliance like that of a diamond. The metaphor suggests that both—Chintāmaṇi (symbolizing spiritual truth) and the glass shard (representing material illusions)—could seemingly be attained through meditation. The question posed by Acharya Pujyapada Swamiji to the wise (vivekinah) is: which one would you choose?

The Acharya prompts introspection, asking, “What would a discerning individual desire?” A truly wise person would naturally strive for the Chintāmaṇi gem, representing ultimate spiritual enlightenment. However, if someone considers themselves wise yet overlooks the value of the Chintāmaṇi, it reflects ignorance. If such a person is categorized as ignorant, they might feel slighted, but the Acharya emphasizes that one should not harbor resentment toward those who point out one’s flaws; instead, one should reflect on the truth.

He further elucidates that one cannot simultaneously be both knowledgeable (gyani) and ignorant (agyani). Every individual falls into one category or the other, and dismissing the true essence of the soul (atmatattva)—akin to the Chintāmaṇi—in favor of the transient body is sheer ignorance.

To illustrate this point, Acharya Kundkund Swami provides a striking analogy in Samayasara. Consider a person who grows onions and another who cultivates camphor trees. To protect the onion crop, the latter cuts down the valuable camphor trees to create a fence. Onions may fetch a modest price, but a single camphor tree holds immense value. Yet, someone unaware of the camphor tree’s worth sacrifices it for the onions’ security. Is this wisdom or ignorance? Clearly, it is profound ignorance.

This analogy underscores the folly of prioritizing the temporary and perishable body over the eternal and invaluable soul. It urges individuals to discern wisely and seek what truly matters: spiritual truth and liberation.

Similarly, consider the example of a man who needed a string. He looked around but couldn’t find one, so he broke his necklace and used the string inside to accomplish his task. Would you call this wisdom? Certainly not—it is sheer foolishness.

Another instance: a man got stuck in a muddy swamp during the rains, with mud up to his knees. Upon reaching home, he needed water to clean himself. He looked around and found no water, but there was a pot of nectar (amrit) nearby. Without hesitation, he used the nectar to wash his feet. Was this right? Absolutely not, because he failed to realize the immense value of the nectar and wasted it on a trivial task.

Similarly, imagine a man sitting near a wall where a crow perched and started cawing loudly. Annoyed by the noise, he wanted to shoo the crow away. Finding no stones or pebbles nearby, he took a precious gem from his pouch and threw it at the crow. The crow flew away, but was his action justified? Clearly, it was not.

Now, try justifying the actions of any one of these individuals. You cannot, because none of their decisions were wise. None acted with discernment (viveka). Their actions were irrational and wasteful.

In the same way, most of our own actions lack proper discernment. Hearing this, even those who possess knowledge of spiritual truths (tattvajnana) are likely to feel a twinge of discomfort. This is the power of heart-piercing words—words that resonate deeply within and compel self-reflection.

For someone with wisdom and learning, even a single word from the Samayasara can touch their heart and provoke transformation. Such a person develops an aversion to sensual pleasures and attachments. However, if a person claims to possess tattvajnana but remains unshaken by worldly desires, it indicates the overwhelming influence of intense karmic fruition (karmoday). When karmic forces are overpowering, even reading scriptures like Samayasara fails to make an impact. Such individuals lose clarity and become disconnected from spiritual knowledge, despite their understanding.

True wisdom lies in being receptive to even subtle guidance, as it is said: “A hint is sufficient for the wise.”

You often say that medicine is not to be consumed in excess. If it is taken in large quantities, it ceases to be a remedy and becomes merely a dose. Such excessive consumption can never cure an illness. Similarly, Acharya Maharaj explains that merely engaging in continuous self-study (swadhyaya) or delivering hours-long sermons will not necessarily ignite the spark of knowledge within. It is not the duration but the quality and intensity of effort that matter. A single hint should be enough to awaken knowledge and detach oneself from sensual desires and passions.

You bring cameras to capture a moment. When the crowd disperses, you press the button. If the flash doesn’t activate the first time, you press the button again until the flash lights up and the photo is taken. Why does this happen? When one attempt fails, you simply try again. Similarly, when listening to Jinvani (the teachings of the Jinas), consider it like pressing the button of the camera—an effort to ignite awareness. However, our inner state often resists transformation. Thoughts like “I am still in the household stage, I can focus on this later” or “I am too busy during the day, I’ll listen at night” arise. At night, fatigue from the day sets in, and one listens half-heartedly, falling asleep mid-discourse. Ultimately, the cycle continues without meaningful change.

Our current state is such that the impact of Jinvani doesn’t penetrate deeply within us. Merely listening to spiritual teachings is not enough; the effort must be repeated, just like pressing the button of a camera again to ensure the image is captured.

On one side lies the Chintamani gem, and on the other, a piece of glass. Both can be attained through contemplation (dhyana), but what should a discerning person choose? Whom will they honor? Acharya Maharaj explains that a wise person will value the diamond—the rare, precious gem. The soul is like a diamond, a divine jewel. Yet, the soul is beyond comparison or analogy because it is unparalleled and incomparable. If you strive to realize the essence of the soul, your ultimate well-being (kalyana) is assured. Without this pursuit, true well-being remains unattainable.

Isthopadesh Gatha – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayartha (Logical Meaning):
On one side (इतः दिव्य) lies the divine (चिन्तामणिः) Chintamani gem, and on the other side (इतः) is (पिण्याकखण्डकम्) a piece of worthless residue (khali). If both (चेत् उभे) are obtainable (ध्यानेन लभ्ये) through meditation, then (विवेकिनः) a wise person (क्व) on which (आद्रियन्तां) would they bestow respect or value?

Bhavartha (Intended Meaning):
On one side is the revered Chintamani, a gem capable of fulfilling desires and worshipped by celestial beings, and on the other side is a piece of worthless residue (khali), devoid of value and contemptible. If both can be attained through meditation, what should a discerning individual choose to respect?

Meditation (dhyana) is the practice of focusing the mind on one object. It is classified into four types:

  1. Artadhyana: Meditation associated with pain or suffering.
  2. Raudradhyana: Meditation filled with cruel or harmful thoughts.
  3. Dharmadhyana: Meditation focused on virtuous and sacred thoughts.
  4. Shukladhyana: The highest state of meditation, achieved through pure and concentrated focus, leading to self-realization.

Among these, Artadhyana and Raudradhyana lead to endless cycles of birth and death in the world. Dharmadhyana helps restrain and shed karma and leads to exalted states like becoming a Tirthankara, Chakravarti, Balabhadra, Vasudeva, or attaining celestial realms like heaven. However, it is through Shukladhyana that one achieves the complete annihilation of karma, liberation from the cycle of birth and death, infinite knowledge, and eternal bliss.

Thus, intelligent men and women should abandon Artadhyana and Raudradhyana and strive to practice Dharmadhyana and Shukladhyana.

Uththanika (Introduction to the Next Verse)
The disciple, whose faith is now being awakened by the teacher’s explanation, asks: “What is the nature of this soul that you have instructed us to meditate upon? What is its true essence?” To this, the Acharya responds with Gatha 21.

Swadhyay Ishtopadesh Gatha 19 & 20

Swadhyay Ishtopadesh 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 ( Gatha 7 )| गाथा 8 ( Gatha 8 ) | गाथा 9 ( Gatha 9 ) | गाथा 10 ( Gatha 10)| गाथा 11 ( Gatha 11 )| गाथा 12 ( Gatha 12) | गाथा 13 ( Gatha 13 )| गाथा 14 ( Gatha 14 )| गाथा 15 ( Gatha 15 ) | गाथा 16 ( Gatha 16 )| गाथा 17 ( Gatha 17 )| गाथा 18 ( Gatha 18 )| गाथा 19 ( Gatha 19 )| गाथा 20 ( Gatha 20 ) | गाथा 21 | गाथा 22 | गाथा 23 | गाथा 24

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December 17, 2024

Jainism
Ishtopadesh Gatha 19

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

Utthanika (Prelude):

Yajjīvasyopakārāya, taddehasyāpakārakam
Yaddehasyopakārāya, tajjīvasyāpakārakam ॥19

Poetic Translation (Padyanuvad )

Tan kā jo upakārak hai vah, chetan kā apakārak hai,
Chetan kā upakārak hai jo tan kā vah apakārak hai.
Sab śāstron kā sār yahī hai chetan kā uddhār karo,
Apakārak se dūr raho tum, tan se kabhī na pyār karo ॥19॥

(Translation in English):
What benefits the body harms the soul,
What uplifts the soul burdens the body whole.
This is the essence of all scriptures profound,
Uplift the soul, let not the body’s ties confound.

Deliberation (vivechana)

What benefits the soul often harms the body, and what nourishes the body does not necessarily serve the soul’s upliftment. When we strengthen the body, the soul tends to weaken. Conversely, focusing on the soul’s enrichment might result in the body becoming frail, which should not be a cause for concern. True nourishment for the soul comes from austerity (tapas), discipline (sanyam), and renunciation (tyag). On the other hand, activities like eating, drinking, sleeping, dressing, and seeking sensory pleasures primarily serve the body.

It is essential to choose wisely: you cannot equally prioritize both. “A robust body results in a diminished soul, while a robust soul may lead to a weaker body.” Those unaware of the soul’s true nature tend to focus only on bodily nourishment.

As Saint Mangat Rai aptly said:
“No matter how much you nurture this body, it retains its inherent flaws, like a cloth that remains soiled no matter how often you wash it.”

The body, despite all care, never ceases to degrade. Its true purpose is to serve as a medium for spiritual practices and self-realization. A wise individual utilizes the body for religious meditation and service. Other endeavors are rooted in ignorance.

The Role of Ignorance and Attachment

Ignorance (agnan) and attachment (moh) are the primary causes of wandering and suffering in the cycle of existence. Through knowledge, one can discern what is beneficial and what is harmful, embrace the former, and distance oneself from the latter. Emotions like anger, pride, deceit, and greed (kashay) further compound ignorance and entangle the soul, leading to karmic consequences.

The idea that “you commit sins, and someone else reaps their fruits” is false. One experiences the results of their own actions. The greatest error is to identify with the body, considering it “mine.” Such attachment to the transient body is a curse that perpetuates worldly existence.

Path to Liberation

The key to liberation lies in realizing the distinction between the self (soul) and the body (non-self). Continuous contemplation on this separation dissolves attachment to the body and its concerns. This realization fosters nirjara (the shedding of karmic bonds).

Even when emotions like attachment and aversion arise, a discerning soul understands that these are not its inherent traits but rather reactions influenced by karmic circumstances. The soul’s true nature is to remain as a knower (gyata) and observer (drashta). Recognizing that anger, ignorance, and worldly entanglements are not one’s intrinsic nature empowers the soul to align with virtuous actions and progress on the path to liberation.

This understanding, rooted in bhed-vigyan (the science of distinguishing the self from the non-self), helps the soul break free from ignorance and karmic cycles, steering it toward eternal peace and self-realization.

The speaker directs the monks (indicating towards ascetics) to reflect on the essence of Ratnatraya (the three jewels of Jainism: Right Faith, Right Knowledge, and Right Conduct) and asks, “How does it feel to pursue Ratnatraya? The science of detachment (Vitarag Vigyan) sounds appealing to hear, but…”

“Ātmahit hetu virāg jñān tei, lakhai āpko kaṣṭa-dān” (Chhahdhala, 2/6)
(The detachment that benefits the soul might initially appear arduous.)

Ratnatraya and Its Essence

The science of detachment (Vitarag Vigyan) blossoms through Ratnatraya. It is the essence of self-benefit (ātmāhit) and as nourishing to the soul as clarified butter (navneet). Without Ratnatraya, attaining Vitarag Vigyan is impossible. Without discipline (sanyam), self-realization cannot be achieved. Discipline ensures a gradual abandonment of attachments and aversions, leading to a lean body but a strengthened soul. When the soul thrives, many worldly difficulties dissipate naturally, and the soul grows increasingly powerful.

The Strength of the Soul

A strong soul, akin to a robust military force, commands respect and instills fear in adversaries. Just as a nation with a disciplined army cannot be subdued, a being with spiritual strength remains unconquered across the three realms (heaven, earth, and hell) and three times (past, present, and future). The root of subjugation lies in attachment and aversion (rāga-dvesha), which dissolve with the adoption of Ratnatraya.

When attachments fade, the soul finds peace and deepens its practice of the three jewels. However, beings pursuing Ratnatraya are rare, like counting on one’s fingers. Across the two-and-a-half continents (Adhaidwip), only nine crore ascetics embrace Ratnatraya. The rest, countless in number, are either liberated souls (siddhas) or undisciplined beings (asanyami). Of the five-sensed beings, only a small fraction achieve full discipline (samyam), and this is limited to humans. Even among humans, not all can attain full discipline.

The Body and the Soul

What benefits the soul may not nourish the body, and vice versa. Therefore, a wise individual does not prioritize the body. For spiritual practice (sadhana), a functional body is necessary, but an excessively nurtured or indulgent one is not. Ascetics treat the body as a worker: it receives sustenance (wages) in exchange for labor, but if it stops working, even that sustenance is denied.

The analogy compares this approach to a private organization, contrasting it with government policies where allowances are given even after retirement. Ascetics, however, do not follow such leniency. Their perspective is rooted in strict discipline and pragmatism, devoid of sentimentality towards the body.

The detachment from bodily attachments and indulgences is a cornerstone of spiritual progress. The disciplined approach to treating the body as a means to an end, rather than an object of indulgence, leads to the soul’s liberation. In this process, attachment (moha) and ignorance (agnan) must be replaced with wisdom (gyan) and discipline (sanyam). By adhering to the principles of Ratnatraya, one transcends worldly entanglements and moves closer to spiritual emancipation.

A person who possesses Ratnatraya (Right Faith, Right Knowledge, and Right Conduct) is considered suprata (worthy), while one without it is deemed apratra (unworthy). Offering charity to the worthy leads to rewards such as a bhogbhumi (pleasure-filled realm) or even heaven. However, offering charity to the unworthy results in adverse outcomes like kubhogbhumi (a realm of suffering), where beings are unfit for attaining Samyagdarshan (Right Perception).

The State of the Unworthy in Kubhogbhumi

Texts such as Tiloyapannatti and Trilokasara describe the peculiar physical forms of beings in kubhogbhumi. For instance:

  • A body with only one arm and one leg.
  • Ears shaped like winnowing baskets, used both as bedding and covers.
  • Faces resembling animals such as donkeys, horses, owls, and pigs, or even mirrors.

While the soul is the true vessel of Ratnatraya, its qualities also manifest in the body through disciplined living. This makes the human body a valuable vessel for spiritual practice, though it should not be overly nurtured or indulged.

The Body as a Tool for Enlightenment

The body is treated as a worker and compensated with sustenance (food as wages) only as long as it remains functional. This analogy compares the body to lamps, candles, or gas burners:

  • Fuel (oil or petrol) is provided only as long as they emit light.
  • Once they stop functioning, they are discarded as waste.

Similarly, the human body is instrumental in practicing discipline (samyam) and achieving spiritual progress. While other realms and forms of existence do not provide a direct opportunity for liberation, the human body is uniquely suited for this purpose. Thus, Ratnatraya can only be fully realized and practiced in human form.

Importance of the Human Body

Among all forms of life, the human body is regarded as the most precious, like a diamond compared to glass. This is because:

  1. It allows the practice of samyam (self-restraint).
  2. It serves as the medium for performing virtuous acts that contribute to karmic annihilation (nirjara).

Devas (heavenly beings) and other life forms, though revered, do not possess the same opportunities for spiritual advancement as humans. Hence, the human body is an invaluable tool for achieving liberation. Proper care of the body for the sake of spiritual practice is prudent, but praying for material comforts or indulgences is futile and unwise.

A Perspective on Time and Rewards

The value of Ratnatraya is illustrated through an example:
Consider a doctor earning ₹60,000 per month. Breaking it down:

  • ₹30,000 in 15 days, ₹15,000 in 7-8 days, ₹7,000 in 4 days.
  • ₹3,500 in 2 days, ₹1,750 in 1 day, ₹62 per hour, ₹1.5 per minute, and about 2 paise per second.

This calculation demonstrates how quickly wealth accumulates over time. But when one practices Ratnatraya, the soul earns rewards immeasurably greater than material wealth. According to Jain philosophy:

  • Even within a single second, countless sub-units of time exist (samay).
  • In each samay, infinite spiritual wealth can be accumulated.

This highlights the unparalleled significance of Ratnatraya in human life, as its practice transcends the material realm and enables infinite spiritual progress.

The human body is a rare and precious gift, serving as the only vessel through which one can practice Ratnatraya and achieve liberation. While material wealth is finite and measurable, the spiritual wealth gained through disciplined living and karmic annihilation is boundless. Recognizing this, one should use their human existence wisely, focusing on spiritual pursuits and minimizing attachment to physical indulgences.

Unparalleled Rewards in the Department of Lord Mahavira
In the three worlds (Trilok), no rewards or compensation can compare to those received by aligning oneself with the teachings of Lord Mahavira. When an individual becomes a part of Lord Mahavira’s “department,” they receive immense spiritual wealth in every moment (samay).

This reward is available to anyone willing to redirect their mind away from worldly distractions and toward spiritual pursuits. The text humorously asks if any additional “commission” is offered. The answer is profound: all wealth—material and spiritual—belongs to you once you embrace the path of liberation. What more could you ask for?

Unlike worldly companies that might fail, Lord Mahavira’s “company” remains infallible. Whether people join this spiritual path or not, it continues to function flawlessly. The rewards (commission) are not contingent on external success, as there is no commercial transaction involved.

The human body, seen as a rare gift by a Samyagdrishti (a soul with Right Perception), is invaluable. Even the celestial beings (Devas), including the mighty Indras of heaven, yearn for this human form. Why? Because liberation (Moksha) can only be achieved through the human body.

The Rarity of Human Life
A verse is quoted to emphasize the uniqueness of human existence:
“Even Indra of heaven longs for this human form, for it is the medium to attain liberation.”

Liberation is defined as the realization of the pure soul, pure essence, or the experience of pure knowledge. This state is achieved through the practice of Ratnatraya—Right Faith, Right Knowledge, and Right Conduct—using the human body as a vehicle.

Blessed are those who make this rare body an instrument for attaining Ratnatraya. Even the celestial beings who, despite being far from self-restraint (Samyam), occasionally contemplate the soul beyond the physical body, are considered fortunate.

The Incomprehensible Bliss of Liberation
The constant event of spiritual transformation is known only to the enlightened souls and to the omniscient Lord Mahavira. Ordinary beings, entangled in worldly matters, cannot comprehend this. The joy and enthusiasm experienced by those who merely discuss the soul is itself indescribable.

If the mere discussion of the soul brings such profound joy, then the state of those who experience Atmanubhuti (self-realization) is beyond imagination and cannot be conceived by intellectual reasoning.

This passage conveys a profound message: the rewards of spiritual life far surpass any material compensation. The human body is the most valuable tool for spiritual progress, and those who use it for Ratnatraya are truly blessed. Liberation is not about accumulating wealth but about transcending the physical and experiencing the purity of the soul. Recognizing this rarity, one must focus on self-discipline and align with the teachings of Lord Mahavira, making each moment an opportunity for spiritual wealth.

Acharya Kundkundswami on the Role of the Body and Spiritual Practice

Acharya Kundkundswami states in Samaysar (4):
“Navari na sulaho vihattassa”
(“Liberation is not easily attainable for the distracted soul.”)

In another reference from the commentary on Panchastikaya:
“Ajjavi tiyarana suddho”
(“Even today, through the purity of the three jewels (Ratnatraya), the soul can attain liberation.”)

By adhering to the principles of Ratnatraya—Right Faith, Right Knowledge, and Right Conduct—even in this modern age, a seeker can ascend to celestial heights such as becoming an Indra or a Laukantika deity. Such spiritual merit can eventually lead to rebirth as a human, providing the opportunity for liberation (Moksha). This path and its fruits are achievable only through the human form, making it instrumental in spiritual progress.

Thus, the body, when engaged in the pursuit of Ratnatraya, becomes an asset for the soul. Conversely, if this body indulges in sensual pleasures, it hinders spiritual growth, becoming detrimental to the soul’s progress. Acharya Kundkund likens this dynamic to a Kavadiya (a traditional water-carrier):
Just as a Kavadiya carries pots filled with water balanced on their shoulders, the soul carries the burden of Karma in the vessel of the body, wandering endlessly across lifetimes.

The Eternal Journey of the Soul
The soul has been on this journey, burdened by karmic ties, for countless ages. Reflect, then: who in the three worlds is truly a benefactor of the soul? The answer lies in the Ratnatraya, which acts as the greatest benefactor. Furthermore, the human body, when dedicated to the practice of Ratnatraya, also becomes a helper in the soul’s liberation. This is why the scriptures describe the body as sacred, venerable, and beneficial when aligned with spiritual goals.

Acharya Samantabhadra, in the Ratnakandaka Shravakachara, emphasizes this sentiment:
“Svabhavato’ shuchau kaye ratnatraya pavitrite”
(“Though impure by nature, the body is sanctified by Ratnatraya.”)

The Tools for Liberation
Acharya Kundkundswami highlights various tools (Upkaran) for liberation in his teachings:

  1. Jinalinga: The embodiment of the Tirthankara’s pure form.
  2. Guru Vachanam: The words and guidance of the Guru.
  3. Vinaya (Humility): Often referred to as the gateway to liberation.
  4. Shrutadhyayana (Study of Scriptures): A vital tool for spiritual progress.

These tools, while potentially demanding or taxing for the physical body, are immensely beneficial for the soul. A soul with Samyagdarshan (Right Vision) prioritizes benefiting the soul over the body. It constantly seeks and applies means that uplift the soul, even at the cost of bodily comfort, thereby progressing toward liberation.

The Dual Role of the Human Body
The human body can serve as both a benefactor (Upkarak) and a detractor (Apkarak) for the soul. When aligned with spiritual discipline, it becomes a priceless instrument for liberation. On the other hand, indulgence in worldly pleasures through the body entangles the soul further in the cycle of birth and death.

Conclusion
We must strive to make this human body a benefactor for the soul. By dedicating it to the practice of Ratnatraya and aligning it with spiritual endeavors, the body becomes a sacred tool for liberation. This effort ensures that the ultimate goal—self-realization and liberation—is achieved.

Isthopadesh Gatha 19 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayarth (Literal Meaning):

  • (Yat Jīvasya): That which is beneficial to the soul (Upkaraya),
  • (Tat Dehasya): Is harmful to the body (Apkarakam),
  • And
  • (Yat Dehasya Upkaraya): That which is beneficial to the body,
  • (Tat Jīvasya Apkarakam): Is harmful to the soul.

Bhavarth (Interpretation):
The body is inert (jad), material (moortik), and perishable (vinashwar), while the soul is conscious (chetan), formless (amoortik), and eternal (avinashi). These two entities are fundamentally opposed to one another. Consequently:

  • Actions that benefit the body, such as indulging it with nourishment, sensual pleasures, or comforts, lead to harm for the soul. Such indulgence results in the soul’s descent into lower states of existence, such as hell or unfortunate rebirths.
  • Conversely, actions that uplift and purify the soul—through spiritual practices like meditation (Samayik), self-study (Swadhyay), vows (Vrat), austerities (Tap), and discipline (Sanyam)—result in the eradication of Karma, leading to omniscience (Kevalgyan), infinite bliss (Anant Sukh), and liberation. However, these practices often weaken and exhaust the body.

Utthanika (Introduction to the Next Verse)
Both worldly success and the ultimate fruits of spiritual progress are primarily determined by Dhyana (meditation). The Acharyas state:
“Jhanassa Na Dullaham Kimpi”
(“Nothing is unattainable through meditation; everything can be achieved through it.”)

However, the Acharyas caution against using meditation to focus on the well-being of the body, as such focus prioritizes the temporary, material aspects of existence over the eternal spiritual essence. Gatha 20

Swadhyay Ishtopadesh Gatha 17 to 19

Swadhyay Ishtopadesh Gatha 19 & 20

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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 ( Gatha 10)| गाथा 11 ( Gatha 11 )| गाथा 12 ( Gatha 12) | गाथा 13 ( Gatha 13 )| गाथा 14 ( Gatha 14 )| गाथा 15 ( Gatha 15 ) | गाथा 16 ( Gatha 16 )| गाथा 17 ( Gatha 17 )| गाथा 18 ( Gatha 18 )| गाथा 19 | गाथा 20 | गाथा 21 | गाथा 22 | गाथा 23 | गाथा 24

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December 16, 2024

Jainism
Ishtopadesh Gatha 18

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

Utthanika (Prelude):

The Acharya now continues, saying:

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

इष्टोपदेश गाथा 18

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

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

Poetic Translation (Padyanuvad )

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

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

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

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

Deliberation (vivechana)

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

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

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

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

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

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

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

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

Isthopadesh Gatha 18- Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Literal Meaning (Anvayarth):

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

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

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

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

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

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

Swadhyay Ishtopadesh Gatha 17 to 19

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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 ( Gatha 10)| गाथा 11 ( Gatha 11 )| गाथा 12 ( Gatha 12) | गाथा 13 ( Gatha 13 )| गाथा 14 ( Gatha 14 )| गाथा 15 ( Gatha 15 ) | गाथा 16 ( Gatha 16 )| गाथा 17 | गाथा 18 | गाथा 19 | गाथा 20 | गाथा 21 | गाथा 22 | गाथा 23 | गाथा 24

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December 16, 2024

Jainism
Ishtopadesh Gatha 17

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

Utthanika (Prelude):

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

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

If one asks why, the Acharya explains further.

इष्टोपदेश गाथा 17

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

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

Poetic Translation (Padyanuvad )

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

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

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

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

Deliberation (vivechana)

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

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

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

The Ideal of Renunciation

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

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

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

The Detriments of Indulgence

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

Isthopadesh Gatha 17 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayartha (Literal Meaning)

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

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

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

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

Swadhyay Ishtopadesh Gatha 13 to 17

Swadhyay Ishtopadesh Gatha 17 to 19

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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 ( Gatha 10)| गाथा 11 ( Gatha 11 )| गाथा 12 ( Gatha 12) | गाथा 13 ( Gatha 13 )| गाथा 14 ( Gatha 14 )| गाथा 15 ( Gatha 15 ) | गाथा 16 ( Gatha 16 )| गाथा 17 | गाथा 18 | गाथा 19 | गाथा 20 | गाथा 21 | गाथा 22 | गाथा 23 | गाथा 24

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December 16, 2024

Jainism
इष्टोपदेश गाथा सं 25

आचार्य पूज्यपादस्वामी विरचित इष्टोपदेश का 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 | गाथा 16 | गाथा 17 | गाथा 18 | गाथा 19 | गाथा 20 | गाथा 21 | गाथा 22 | गाथा 23 | गाथा 24

उत्थानिका-अध्यात्मयोग का अवलम्बन किस तरह लिया जाता है? किस प्रकार की विचारधारा से अध्यात्मयोग विकसित होता है, इसी विषय को स्पष्ट करते हुए आगे का श्लोक कहा जा रहा है-

कटस्य कत्र्ताहमिति, सम्बन्ध: स्याद् द्वयोद्र्वयो: ध्यानं ध्येयं यदात्मैव, सम्बन्ध: कीदृशस्तदा ॥25॥

अन्वयार्थ – (अहम्) मैं (कटस्य कर्त्ता) चटाई का कर्ता हूँ (इति सम्बन्धः) इस प्रकार कर्ता-कर्म सम्बन्ध (द्वयोर्द्वयोः) भिन्न-भिन्न दो पदार्थों में (स्यात्) होता है, परन्तु (यदा ध्यानं ध्येयं) जब ध्यान ध्येय (आत्मा एव) आत्मा ही हो (तदा) तब (कीदृशः सम्बन्धः) सम्बन्ध कैसा?

पद्यानुवाद

यूँ हि परस्पर दो दो में तो, होता है सम्बन्ध रहा,

कर्म रहा मम कट, कट का मैं, कर्ता हूँ प्रतिबन्ध रहा।

एकमेक जब ध्यान ध्येय हो, आतम का ही आतम ओ !

 फिर किस विध सम्बन्ध बन्ध हो, दोपन ही जब खातम हो ॥२५॥

English Translation of Ishtopadesh Gatha 25

विवेचना

अध्यात्म कैसे आता है? पर पदार्थों के साथ कर्ता कर्म सम्बन्ध छोड़कर जब आत्मा में ही कर्ता-कर्म क्रिया घटित होती है, अर्थात् आत्मा ही ध्याता, आत्मा ही ध्येय, आत्मा ही ध्यान रूप और आत्मा ही जब ध्यान के फल रूप हो जाता है, ये सभी जब एकमेक हो जाते हैं, जहाँ पर किसी भी प्रकार की भेद-भिन्नता नहीं होती तब अध्यात्म आता है। मेरा तेरा आदि की जो बातें हैं इनमें अध्यात्म नहीं रहता। इस प्रकार के विकल्पों में अध्यात्म आना तो बहुत दूर की बात है, इनमें तो अध्यात्म की चर्चा भी संभव नहीं होती। विकल्पात्मक स्थिति में अध्यात्म की बात नहीं होती हैं क्योंकि अध्यात्म केवल कहने का विषय नहीं है। अध्यात्म की अवस्था में तो ऐसी स्थिति होती है कि कौन किसके लिए कह रहा है? यह भी पता नहीं और क्यों कह रहा? यह भी पता नहीं होता।

लोक प्रसिद्ध बात तो यह है कि भिन्न दो पदार्थों के बीच सम्बन्ध हुआ करता है। जैसे-मैं चटाई बनाने वाला हूँ। यहाँ चटाई बनाने वाला मैं पृथक् हूँ और बनने वाली चटाई पृथक् है तभी इनमें कर्ता-कर्म सम्बन्ध हुआ करता है। लोकप्रसिद्ध इस कर्ता-कर्म का सम्बन्ध अध्यात्म में कभी भी नहीं होता, किन्तु अध्यात्म में तो आत्मा स्वयं कर्ता, स्वयं कर्म और स्वयं क्रिया तथा स्वयं में ही क्रिया का फल घटित होता है। जैसा कि कारिका में स्पष्ट किया है कि-

“ध्यानं ध्येयं यदात्मैव, सम्बन्धः कीदृशस्तदा।”

जब आत्मा का परमात्मा के साथ एकीकरण हो जाता है तब आत्मा चिन्मात्र हो जाता है। उस समय आत्मा यश, कीर्ति, लाभ आदि की चाह से बहुत दूर हो जाता है। पर द्रव्यों के संयोगादि से उत्पन्न विकल्पों से भी दूर हो जाता है। अध्यात्म जिसके जीवन में रहता है भले ही वह बाजार में बैठा हो तो भी वह अध्यात्म रस का अनुपान कर सकता है। फिर भी अध्यात्म कोई गाजर-मूली जैसा थोड़े ही है कि जिस किसी को बाजार में मिल जाये।

अध्यात्म को प्राप्त करना महान् पुरुषार्थ का फल है। पुरुषार्थ का फल होते हुए भी उस पुरुषार्थ में पसीना नहीं आता। उसमें न हृदय धक् धक् करता है, न कषाय है, न राग है, न द्वेष है केवल साम्य भाव रहता है। वस्तुतः तत्त्व का मात्र जानना, देखना यही अध्यात्म है। अध्यात्म में जानने, देखने के अलावा और कुछ नहीं होता।

मान लो कहीं पर एक कन्या और एक लड़का, दोनों आपस में बचपन की मित्रता के तौर पर खेल रहे हैं, लेकिन धीरे-धीरे दोनों बड़े हो गये, दोनों का आपस में सम्बन्ध निश्चित कर दिया गया, फिर भी जब तक उन दोनों को सम्बन्ध ज्ञात नहीं होता तब तक भी वे खेल सकते हैं। पति- पत्नि के रूप में नहीं, क्योंकि सम्बन्ध ज्ञात नहीं है। इसके उपरान्त जब उन्हें सम्बन्ध की बात ज्ञात हो जाये तब भी मित्रता के रूप में खेलेंगे क्या? नहीं। क्या हो गया। क्या अन्तर पड़ गया! भावों में अन्तर आ गया कि अब हमारा मित्रता का सम्बन्ध नहीं है। कन्या सोचती है मैं तो पत्नि के रूप में हूँ और लड़का सोचता है मैं पति के रूप में हूँ। उनकी दृष्टि में सम्बन्ध आने से उनके भाव बदल गये और बिगड़ भी गये। यदि दृष्टि में सम्बन्ध नहीं आता तो भाव भी न बदलते, न बिगड़ते। आगे चलकर जब सम्बन्ध भी बिगड़ जाता है तो तलाक भी दे देते हैं। दक्षिण में तलाक को “छोड़- छुट्टी” कहते हैं। जो चिट्ठी लिखी थी, वह छोड़ दी, अब लेन-देन का कोई मतलब नहीं रहा। सम्बन्ध हुआ था बिगड़ गया। क्या बातों-बातों का सम्बन्ध था ? नहीं, सही का सम्बन्ध था।

कहने का तात्पर्य यह है कि जब संसार में भी मात्र बातों-बातों का काम नहीं तब मोक्षमार्ग में मात्र बातें-बातें या चर्चा-चर्चा क्यों करना चाहते हो? और स्वाध्याय में मात्र चर्चा करने से ही कर्म-निर्जरा हो जायेगी ऐसी धारणा क्यों बनाते हो ? मोक्षमार्ग में क्या होता है? इस मार्ग में यह धारणा मजबूत होना आवश्यक है कि जिसके पास जो कुछ भी है वह हमारा नहीं है, कोई हमारा नहीं है मैं भी किसी का नहीं हूँ। एकत्व भावना में पढ़ते हैं आप लोग-

आप अकेला अवतरै, परै अकेला होय।

या कबहूँ इस जीव को, साथी सगा न कोय ॥४॥

(भूधरदास कृत बारह भावना)

अकेला आया था, अकेला ही जायेगा। जहाँ पर भी जाओगे अकेले ही जाओगे। साथ में कोई दूसरा नहीं जायेगा। घर में भी माता-पिता लड़के-लड़की के सम्बन्ध कर देते हैं और सम्बन्ध होने के बाद वे कहते हैं-आप अपना भविष्य देखो। हम अपना भविष्य देख लेंगे। तुम्हें अपना काम स्वयं करना है, मैं किसी का कर्ता-धर्ता नहीं हूँ आदि-आदि विचार चलते हैं। इसी प्रकार अध्यात्म की बात है कि प्रत्येक पल कर्म के उदय में संयोग-वियोग होते रहते हैं, उनके प्रति उपयोग भले ही चला जाये, लेकिन कर्ता, क्रिया, कर्म की बात नहीं आना चाहिए। यदि कर्ता, कर्म, क्रिया की वात आये भी तो अपनी आत्मा में ही लगा लेना चाहिए। इसी का नाम अध्यात्म है, अन्यथा अध्यात्म की बात ही नहीं है।

अध्यात्म की गहराई को समझ कर सभी को अध्यात्म की चर्चा नहीं, किन्तु अध्यात्म के सरोवर में डुबकी लगाना चाहिए। अर्थात् मात्र अध्यात्म की चर्चा न करें, वरन् उसके प्रयोग करना भी सीखें। तभी अध्यात्म को समझने की सार्थकता है।

English Translation of Ishtopadesh Gatha 25

इष्टोपदेश गाथा 25 – द्वादशवर्षीय श्रमण संस्कृति स्वाध्याय पाठ्यक्रम

अन्वयार्थ – (अहम् ) में (कटस्य कर्त्ता) चटाई का कर्ता हूँ (इति सम्बन्धः) इस प्रकार कर्ता कर्म सम्बन्ध (द्वयोर्द्वयोः) भिन्न-भिन्न दो पदार्थों में (स्यात्) होता है, परन्तु (यदा ध्यानं ध्येयं) जब ध्यान ध्येय (आत्मा एव) आत्मा ही हो (तदा) तब (कीदृशः सम्बन्धः) कैसा सम्बन्ध हो सकता है ?

भावार्थ – जब भिन्न-भिन्न पदार्थ होते हैं तब तो एक पदार्थ दूसरे पदार्थ की पर्याय बदलने में निमित्त रूप में कर्ता होता है और जिस पदार्थ की पर्याय बदली जाती है, वह कर्म होता है। जैसे मैं चटाई बनाता हूँ इसमें मैं (चटाई बनाने वाला चटाई का कर्ता मनुष्य) अलग है और चटाई भिन्न जड़ पदार्थ है, इस कारण दोनों का कर्ताकर्म सम्बन्ध नहीं होता है, परन्तु आत्मा का परमात्मा के साथ एकीकरण काल में आत्मा ही ध्याता, आत्मा ही ध्यान और आत्मा ही ध्येय है, उसमें किसी प्रकार का सम्बन्ध नहीं है।

उत्थानिका – यहाँ पर शिष्य का कहना है कि भगवन् यदि आत्म द्रव्य और कर्म रूप पुद्गल द्रव्य का अध्यात्मयोग के बल से बन्ध न होना बतलाया जाता है तो फिर किस प्रकार से उन दोनों में आत्मा और कर्म रूप पुद्गल द्रव्यों में परस्पर एक के प्रदेशों में दूसरे के प्रदेशों का मिल जाने रूप बंध होगा ? क्योंकि वन्धाभाव तो बंध पूर्वक ही होगा। और बंध का प्रतिपक्षी, सम्पूर्ण कर्मों की विमुक्तावस्था रूप मोक्ष भी जीव को कैसे बन सकेगा ? जो कि अविच्छिन्न अविनाशी सुख का कारण होने से योगियों के द्वारा प्रार्थनीय हुआ करता है ? आचार्य कहते हैं गाथा 26

स्वाध्याय गाथा सं 24 & 25

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English Translation of Ishtopadesh Gatha 25

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December 15, 2024

Jainism
Ishtopadesh Gatha 16

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

Utthanika (Prelude):

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

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

इष्टोपदेश गाथा 16

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

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

Poetic Translation (Padyanuvad )

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

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

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

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

Deliberation (vivechana)

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

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

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

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

The perspective of the wise:

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

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

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

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

Isthopadesh Gatha 16 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

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

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

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

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

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

Swadhyay Ishtopadesh Gatha 13 to 17

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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 ( Gatha 10)| गाथा 11 ( Gatha 11 )| गाथा 12 ( Gatha 12) | गाथा 13 ( Gatha 13 )| गाथा 14 ( Gatha 14 )| गाथा 15 ( Gatha 15 ) | गाथा 16 ( Gatha 16 )| गाथा 17 | गाथा 18 | गाथा 19 | गाथा 20 | गाथा 21 | गाथा 22 | गाथा 23 | गाथा 24

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December 15, 2024

Jainism
Ishtopadesh Gatha 15

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

Utthanika (Prelude):

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

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

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

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

इष्टोपदेश गाथा 15

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

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

Poetic Translation (Padyanuvad )

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

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

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

Deliberation (vivechana)

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

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

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

Isthopadesh Gatha 15 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

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

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

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

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

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

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

Swadhyay Ishtopadesh Gatha 13 to 17

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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 ( Gatha 10)| गाथा 11 ( Gatha 11 )| गाथा 12 ( Gatha 12) | गाथा 13 ( Gatha 13 )| गाथा 14 | गाथा 15 | गाथा 16 | गाथा 17 | गाथा 18 | गाथा 19 | गाथा 20 | गाथा 21 | गाथा 22 | गाथा 23 | गाथा 24

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December 15, 2024

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