Jainism

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

Utthanika (Prelude):

Therefore, understand that a being bound by actions accumulates actions through them. When this is the case, then –

इष्टोपदेश गाथा 32

परोपकृतिमुत्सृज्य, स्वोपकारपरो भव उपकुर्वन्परस्याज्ञो, दृश्यमानस्य लोकवत् ॥32॥

Paropakṛtimutsṛjya, svopakāraparo bhava upakurvanparasyaajño, dṛśyamānasya lokavat. ॥32॥

Anvayārtha – (Paropakṛtiṁ) leaving aside the act of benefiting others, (utsṛjya) abandoning (svopakāraparaḥ) the focus on self-benefit, (bhava) be eager to focus on benefiting oneself. (Dṛśyamānasya) In this visible (lokavat) world, (ajñaḥ) the ignorant being (parasya) often engages in (upakurvan) benefiting others.

Poetic Translation (Padyanuvad )

Par ko upkāron kā ab nā, pātra banāo bhūl kabhī,
Nij par hī upkār karo ab, pātra rahā anukūl yahī.

Karte dikhte sadā paraspar, laukik jan upkār yathā,
Karte dikhte ajña nirantar, par par hī upkār tathā. ॥32॥

O Witless one! thou art serving this visible show that is not thyself; thou shouldst now renounce doing good to others and take to doing good to thine own Self!

Note –  It is the way of the world that one gives up serving those who are found to be inimical to oneself. The soul has been serving its physical body and the rest of the visible sensible panorama; in the belief that its good lies with the things outside itself. But it has now learnt their real nature. They are-all the ties and joys and relationships of the world, taken together-only so many enemies in disguise! The acharya, therefore. et horts the soul that is endowed with true insight into the nature of things to abandon them to their own fate and turn to its own welfare, that is, to take self contemplation.

Deliberation (vivechana)

Yesterday, it was discussed that actions seek their own benefits, and living beings seek their own welfare. It was also mentioned that “who doesn’t desire what benefits them? Everyone does.” Expanding on this idea, this verse inspires one to focus on self-benefit. The Acharya explains that, until now, worldly beings, driven by ignorance, delusion, and attachment, have considered the body and external possessions as their own and have dedicated themselves to benefiting them. Devoting time to nourishing and protecting the body is considered a form of benefiting it. This has been the recipient of their care and attention up to now. However, the Guru now advises abandoning this ignorance and delusion and, instead, making the soul the recipient of such care and striving to benefit one’s true self.

As long as people, under the influence of attachment, fail to recognize others as separate and regard external objects as their own, they continue to benefit them. However, the moment they, through knowledge, begin to understand themselves as their own and others as distinct, they stop benefiting others and focus on benefiting their own soul. This is the hallmark of a wise person. Therefore, abandon ignorance and embrace wisdom. To constantly serve others, particularly external objects like the body and material possessions, is a sign of ignorance.

The question arises: What is wisdom? The answer is that through discernment (bhed-vijnana), understanding the soul in its true essence and recognizing the body and material possessions (pudgala) as separate entities is wisdom. In summary, understanding the true nature of things is wisdom, and failing to grasp reality is ignorance.

The Acharyas, addressing the spiritually inclined, have given this benevolent guidance:

“Adahidaṁ kādavvaṁ jadi sakkadi parahidaṁ ca kādavvaṁ.
Adahida parahidādo adahidaṁ suṭṭhu kādavvaṁ.”

(Quoted from Bhagavati Aradhana Commentary, p. 258)

The essence of this teaching is that one must first focus on self-benefit. If one has the strength and capacity, then they can work for the benefit of others too. However, between self-benefit and benefiting others, self-benefit must be prioritized and done thoroughly.

Wise individuals primarily focus on their own welfare because they understand that without ensuring their self-benefit, they cannot truly benefit others, even if they have the ability to do so. In contrast, the ignorant neglect their own welfare and constantly strive to benefit others, even when they lack the strength or capacity to do so.

All worldly beings, being social creatures, have experienced in life that no matter how much one benefits others, gratitude is rarely acknowledged. Beneficiaries often fail to recognize acts of kindness for what they are. At times, they even betray the benefactor and work to discredit them. Yet, this ignorant being, blinded by attachment and delusion, fails to comprehend this reality. Many examples of such behavior can be found in ancient texts, and such situations are still observed in the present day.

For instance, parents often dedicate themselves to their children, but who knows when those very children may turn against their own parents, labeling them as burdens and abandoning them? In old age, parents are often left neglected or are made to feel alienated by their own children. This is the strange reality of the world. Those who understand this reality and focus on their own welfare are truly blessed.

Hence, strive to understand the true essence of reality, for time is short, and we are all limited in wisdom. Learn something that can end the cycle of birth, aging, and death, bringing liberation.

Isthopadesh Gatha – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayārtha – (Paropakṛtiṁ) leaving the act of benefiting others (utsṛjya) and abandoning it, (svopakāraparaḥ) focus on benefiting oneself, (bhava) become eager to do so. (Dṛśyamānasya) In this visible (lokavat) world, (ajñaḥ) the ignorant being (parasya) is found (upakurvan) benefiting others.

Bhāvārtha – A wise person primarily focuses on their own welfare, whereas an ignorant person neglects their own benefit and remains engaged in benefiting others. A worldly being spends their entire life in maintaining and serving their body, family, children, wife, friends, and other material and living things, but they do nothing for the welfare of their soul. Due to this, they remain caught in the cycle of birth and death, suffering in the process. All worldly beings are engaging in this self-harm (unwelfare, harm), and therefore, the Acharya advises, “Brothers, stop serving the body, family, and other material things. Instead, focus on your own benefit (welfare). Stop strengthening the body and focus on strengthening the soul through right understanding, vows, penance, renunciation, and self-discipline. This will help you break free from the painful cycle of worldly existence.”

Utthānika – Here, the disciple asks how the distinction (bheda) between the self and others can be recognized, and what the consequences or rewards will be for one who understands this. The Acharya replies, “Refer to verse 33.”

Swadhyay Ishtopadesh Gatha 31 to 33

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 ( Gatha 21)| गाथा 22 ( Gatha 22 )| गाथा 23 ( Gatha 23 )| गाथा 24 ( Gatha 24 )| गाथा 25 ( Gatha 25 ) | गाथा 26 ( Gatha 26 )| गाथा 27( Gatha 27 ) | गाथा 28 ( Gatha 28 )| गाथा 29 ( Gatha 29 )| गाथा 30 ( Gatha 30 )| गाथा 31 ( Gatha 31)| गाथा 32 | गाथा 33

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

Utthanika (Prelude):

Here, the disciple asks, “Why do pudgals (matter particles) become bound? That is, why and how does the soul continuously bind with pudgals?”

इष्टोपदेश गाथा 31

कर्म कर्म हिताबन्धि, जीवो जीवहितस्पृह: स्वस्वप्रभावभूयस्त्वे, स्वार्थं को वा न वाञ्छति ॥31॥

Karma karma hitaabandhi, jeevo jeevahitasprihaḥ
Swasvaprabhaavabhooyastve, swartham ko vaa na vaañchati. ॥31॥

Roman Transliteration:
Actions bind beings to their results; living beings desire their own well-being.
When immersed in their own innate nature, who would not seek their true self-interest?

Poetic Translation (Padyanuvad )

Karma chaahata tabhi karma-hit, karma-karma se jab bandhata
Jeev chaahata tabhi jeevahit, jeevan jisse hai sadhata.

Apne-apne prabhaav ke vash, balshaali hain jab hote,
Swaarth siddhi mein kaun-kaun fir, tatpar na ho? Sab hote. ॥31॥

Kamra works in its own cause; the soul works for its own good: who is there in the world that will not work for his own good when he has the power to do so?

Note – Since karma produces karma, and thus is the cause of the perpethation of the soul’s bondage, it is here described as working in its own cause, the soul also works for its own good, that is to say against the karmic power, when it is able to do so. The interests of the two thus clash with each other. The acharya here exhorts the soul that has acquired the wisdom of the saints to gird up its loins for the destruction of the enemy; further is no one in the world who will not like to destroy his foe when he has the power to do so, especially such a foe or karma, that acts by stealth and strikes mercilessly and hard.

Deliberation (vivechana)

A soul desires the welfare of other souls, while karma inherently seeks to perpetuate itself. When karma is weak, the soul becomes powerful; conversely, when the soul is weak, karma dominates. To destroy karma, the soul must adopt a specific state of purity and dedication. Karma cannot be dissolved during its intense activation; however, when karma’s influence is mild, the soul, through purity, can sever its ties with karma.

The soul’s inclination toward welfare is not constant. At times, a sense of welfare arises in the morning but fades by evening, and vice versa.

Consider the analogy of a swimmer who, despite being skilled, cannot showcase their talent in turbulent waters. When the river’s current is strong, the swimmer risks drowning. To cross a river, one does not leap into a monsoon-swollen torrent. Instead, they wait for the river’s current to subside. However, even if the current is mild, success also requires the swimmer’s own determination and effort. If their willpower or movement diminishes, they cannot swim effectively, even in calm waters. Success in swimming depends on a harmonious balance between the river’s state and the swimmer’s readiness.

Similarly, in life, the soul needs both a favorable environment and a strong resolve to overcome challenges. Without this balance of effort and opportunity, crossing the ocean of worldly existence becomes impossible, even over countless lifetimes.

Worldly beings often abandon their own welfare during intense phases of karma and become preoccupied with others’ concerns. However, when karma weakens, and the soul becomes stronger, it can focus on its own liberation. When the soul succumbs to attachment and aversion, karma binds to it. Even if the soul does not wish to form karmic bonds, it inadvertently does so through these emotions.

In conclusion, just as a swimmer can cross a river by harnessing favorable conditions and their own effort, a worldly being can overcome the ocean of existence by acting with determination and in the right circumstances. When karma’s flood subsides and the soul takes a determined leap, it can undoubtedly secure its own well-being and liberation.

Through Right Meditation, the Soul Achieves Its Welfare

The soul can secure its welfare only through dharma-dhyana (meditation on righteousness) and shukla-dhyana (pure meditation). Acharyas provide two analogies to illustrate the effectiveness of shukla-dhyana:

1. The Weak Child vs. The Strong Youth:
   A weak child, lacking strength in their limbs, wields an axe to chop wood. They strike the wood repeatedly, but the process is slow, and the wood takes a long time to split. In contrast, a strong and skilled wrestler uses the same axe but strikes precisely at the wood’s joint. With one powerful blow, the wood is split into three parts.Similarly, a seeker using the “axe” of dharma-dhyana strikes at karma, but the process is slow, and the results take time. However, when the seeker employs the “powerful axe” of shukla-dhyana and strikes precisely at the core of karma, a single, focused effort destroys a significant amount of karma.
2. Karma’s Self-Perpetuating Nature:
   Karma seeks to sustain itself by generating new karmic bonds. The pre-existing, strong karmic impressions (dravya-karma) create audayika bhavas (manifestations of karma) within the soul, which lead to actions that generate new karmas. This process nourishes karma’s “progeny.”In contrast, the soul inherently seeks liberation (moksha), which is its true welfare. By adopting practices like the three jewels (ratna-traya: right faith, right knowledge, and right conduct) and the fourfold worship (aradhana), the soul paves the path to liberation and fulfills its true purpose. This aligns with the meaningful aphorism: “Who does not desire their own welfare?”

Striving for Self-Welfare:
Acharyas explain that when beings recognize their true potential, they strive to secure their welfare. For instance, when the soul in the sixth stage of spiritual development (guna-sthana) experiences negligence (pramada), it makes a conscious effort to overcome it because negligence leads to harm.

The Moksha Marg Prakashak (The Illuminator of the Path to Liberation) further clarifies this interplay:

“At times, the soul is suppressed by karma, and at other times, karma is subdued by the soul.”

When karma dominates, the soul is overwhelmed. However, when the soul’s inner strength (purushartha) grows powerful, it suppresses karma. Occasionally, the soul’s purushartha becomes so potent that karma cannot exert its influence. Ultimately, the soul triumphs.

In the final moments, the soul strikes a decisive blow against karma, annihilating it permanently. Free from karma’s bonds, the soul ascends to the state of liberation (moksha) and eternally resides in Siddhalaya, the abode of the liberated.

Isthopadesh Gatha – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayarth (Prose Meaning):

• (Karma) Karma
• (Karmahitabandhi) binds its companion karmas for its benefit.
• (Jeevah) The soul
• (Jeevahitasprihah) desires its own welfare.
• (Swasva) Each entity,
• (Prabhavabhooyastve) when in possession of a strong influence or power,
• (Ko va Swartha) who would not
• (Na Vanchhati) desire their own welfare?

Bhaavarth (Interpretation):
In the world, every being, upon gaining strength, strives to achieve its own objectives. When the deluding (mohaniya), knowledge-obscuring (jnanavarana), and other karmas are dominant in a worldly being, they produce feelings of attachment, aversion, ignorance, and false beliefs in the soul. These karmas, in turn, ensure the soul remains bound to their kind—such as deluding and knowledge-obscuring karmas—and drag the soul through the cycles of birth in realms like hell or the lowest states of existence (nigoda).

Since time without beginning, countless souls have wandered in the cycle of worldly existence due to the dominance of these karmas. However, when the soul encounters the beneficial guidance of a true teacher or favorable conditions, it becomes aware of its own potential. At that point, the soul grows strong and begins to restrain (samvara) and shed (nirjara) karmas. By weakening the power of karmas and enhancing its own qualities like knowledge and conduct, the soul endeavors to free itself from karmic bonds.

Thus, every being, when given an opportunity, seeks to accomplish its own benefit.

Uthanika (Context Introduction):
Understand that a being bound by karmas accumulates more karmas. Reflecting on this leads to the next verse—Gatha 32.

Swadhyay Ishtopadesh Gatha 31 to 33

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 ( Gatha 21)| गाथा 22 ( Gatha 22 )| गाथा 23 ( Gatha 23 )| गाथा 24 ( Gatha 24 )| गाथा 25 ( Gatha 25 ) | गाथा 26 ( Gatha 26 )| गाथा 27( Gatha 27 ) | गाथा 28 ( Gatha 28 )| गाथा 29 ( Gatha 29 )| गाथा 30 ( Gatha 30 )| गाथा 31 | गाथा 32 | गाथा 33

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

Utthanika (Prelude):

A thinker or contemplator, one who engages in deep reflection (bhavak), attains self-awareness (pratibodha) and reasons with themselves:
“No, this cannot be so,” because

इष्टोपदेश गाथा 30

भुक्तोज्झिता मुहुर्मोहान्मया सर्वेऽपि पुद्गला: उच्छिष्टेष्विव तेष्वद्य, मम विज्ञस्य का स्पृहा ॥30॥

Bhuktojzhitā muhurmohān, mayā sarve’pi pudgalāḥ
Ucchiṣṭeṣviva teṣvādya, mama vijñasya kā spṛhā || 30 ||

Poetic Translation (Padyanuvad )

Moha-bhāva se vigata-kāla mein, mujhse ye pudgala-sāre,
Bahut bāra bhī, bāra-bāra bhī, bhoge, chhoḍe, ura dhāre.
Vamana-rūpa-sama bhogon mein ab, merā mana yadi phir jātā,
Vijña banā mujhko śobhā kyā? detā uttara lajavātā. || 30 ||

Again and again, through delusions, have the bodies of matter been enjoyed and thrown off by me; how can I long for them now that I am endowed with true wisdom; for no one likes to eat the leavings.

Note – In the past infinity of time, during which the immortal-soul has never ceased to exist, it has put on all kinds of bodies and enjoyed, again and again the pleasures appertaining to embodied existence, through them, throwing them off always at the end of each form of life. The bodies and things of matter are thus like the leavings in a plate which nobody will like to eat. The Right Believer, whose vision has been clarified to perceive the true side of Life, therefore, cannot long for them, since it will be like a longing to eat the leavings and refuse.

Deliberation (vivechana)

Under the influence of delusion (moha) and ignorance (avidya), worldly beings repeatedly consume and discard all material aggregates of the universe (pudgala varganas), whether in the form of karma or non-karma. Despite nothing being truly new, ignorance makes one perceive the old as new and the new as old, leading to the repeated cycle of attachment and rejection. Delusion creates distorted beliefs, causing one to view the essential as non-essential and vice versa, thereby clinging to non-essential material aggregates repeatedly. This happens in the absence of true discernment (bhed-vijnan).

The state of worldly beings is akin to a dog holding a bone in its mouth. It chews on the bone persistently, and as it chews, its gums begin to hurt. Eventually, it stops chewing, and the bone falls from its mouth, yet it continues to taste blood. Unknown to the dog, the taste is not from the bone but from its own bleeding gums. Similarly, worldly beings perceive happiness in sensory pleasures, even though it is merely an illusion of joy (sukh-ābhās). If true happiness resided in these material pleasures, it would be universal and accessible to all.

For instance, consider an 80-year-old man whose senses have weakened, teeth have fallen out, and the ability to taste is lost due to fever. Even if you offer him sweets like laddus, halwa, or gulab jamun, they will taste bitter to him. If sweet flavors inherently contained happiness, he too should experience joy. However, while consuming these items, his face reflects discomfort and distress, as if he is undergoing some pain. Why does this happen? It can be attributed to the emergence of unfavorable karma (asata karma). This suggests that karma has transitioned, resulting in altered non-karma experiences.

The outcomes of karma are experienced through the medium of non-karma. When non-karma undergoes transformation, the manifestation of karma also shifts, altering the individual’s perception of results. Thus, the fruits of karma continually bring about changes in consciousness.

The Wise Perspective on Attachment and Detachment

A wise soul (gyani jiva) maintains their discernment (bhedvijnan) amidst the ever-changing consciousness influenced by karma. This discernment allows them to experience true happiness, understanding that it neither resides in karma nor in non-karma, but originates from the innate power of their consciousness. Relying on this wisdom, the wise soul contemplates the nature of knowledge and perceives all material substances of the world as analogous to regurgitation (ucchhishta vaman). This realization leads to detachment from sensory pleasures, and they no longer harbor the desire to indulge in them repeatedly. Instead, they make efforts to renounce them.

For example, imagine eating a meal and suddenly vomiting mid-way. What would you do? The very food you once found appealing now repels you, and you stop eating it. A worldly being may abandon the food after vomiting but continues to desire material pleasures, akin to consuming regurgitated food repeatedly. Who would willingly consume such vomit again? Only a thoughtless, ignorant child would attempt to do so.

Consider a child being fed milk by their mother. Due to internal disturbance, the milk curdles and is expelled. The child, unaware, may attempt to consume it again, mistaking it for milk. Similarly, Jinvani Mata—the compassionate voice of the Tirthankaras—offers the nectar of wisdom and advises that all material substances are like vomit. These substances have been consumed and discarded repeatedly by worldly beings. The question arises: how much longer will you keep re-consuming this metaphorical vomit?

The Ignorant vs. the Enlightened

An ignorant, undiscerning worldly being does not value the nectar of Jinvani Mata. However, a wise soul reflects on these teachings and concludes, “Trust in the words of Jinvani Mata and abandon any desire for these substances, akin to vomit.” As a result, the wise soul declares, “Why should I desire these substances?”—mama vigyasya ka spriha (What desire can I have?). This detachment naturally follows their realization of the transient and unworthy nature of these material pleasures.

The Illusion of Attachment

“मोह महामद पियो अनादि ॥ छहढाला, १/३ ॥

The worldly being, intoxicated by the “liquor of delusion” (moha mahamada) and blinded by ignorance, fails to grasp this reality. Despite their deteriorating condition, they remain oblivious and do not reflect on their actions. Such is the effect of intense karmic influence.

The Practice of the Twelve Contemplations

One could write extensive, insightful treatises on the Barah Bhavanas (the Twelve Contemplations) and might even write about them twelve times over. Yet, it is possible that such a person might never truly practice these contemplations even once. How is this possible? It is because practicing the contemplations requires a deliberate, profound effort. Such practice is rare and precious. Even the Tirthankaras, while living a household life, do not engage in these contemplations. However, when they begin contemplating them, they renounce worldly life.

The moment they immerse themselves in the Twelve Contemplations, celestial deities (laukantik devas) descend from the heavens to admire and commend their practice. These deities, being proponents of these contemplations, recognize the transformative power they hold.

Practical Application of the Twelve Reflections

Delivering discourses on the Twelve Reflections (Barah Bhavanas) and analyzing them is a matter of knowledge. However, deeply contemplating and practicing these reflections is an exercise in bhedvijnan (discerning wisdom). Repeated contemplation of the Twelve Reflections calms and clears the mind, making it stress-free. This practice not only strengthens knowledge but also fosters the emergence and fortification of new discernment.

The emotional line, “Kahan gaye chakri jin jeeta Bharat khand saara” (Where did the emperors who conquered the entire Bharat region go?), invites us to reflect on the transient nature of even the most powerful beings of the past. If a Chakravarti (universal emperor) could not remain secure here, then how can we or our possessions be secure? Such reflections naturally arise when contemplating the Twelve Reflections. The objects and events that serve as causes for these reflections act as the foundation for the development of bhedvijnan.

The Impact of Contemplation

The results of truly practicing these reflections are profound. When a person steps out of an environment of renunciation or the Twelve Reflections, they may aspire to become a Chakravarti upon learning about the grandeur of such emperors. However, when immersed in the atmosphere of renunciation and reflection, they develop the realization: “Where have these Chakravartis gone?”—a thought that inspires detachment.

The external environment and emotional disposition differ greatly. One fosters detachment (vairagya), while the other stirs attachment (raga). This demonstrates that the transformation of emotions depends on elements like substance (dravya), space (kshetra), time (kaal), and thought (bhava).

Practical Experience Over Theory

Practical experience carries more weight than theoretical understanding. In practical application, it is possible to achieve full marks because the object is directly witnessed. When one begins to experience the truth of what they have learned, a sense of satisfaction arises. This satisfaction strengthens faith as the individual realizes they have seen what they previously only understood intellectually. This direct experience deepens and fortifies their conviction over time.

The Role of Discerning Wisdom in Knowledge Stabilization

“Through bhedvijnan (discerning wisdom), knowledge matures and becomes firm, while in its absence, knowledge remains pliable and unstable.” Lifelong discussions or accumulation of knowledge do not necessarily stabilize it. However, with the practice of bhedvijnan, knowledge becomes steady and self-disciplined. Instead of reading hundreds or thousands of texts, focus on practicing and cultivating bhedvijnan even once.

This can be compared to a potter who makes hundreds of pots but lacks a proper storage space. During the rains, all the pots dissolve or wash away, causing a great loss. Instead, if the potter creates only a few pots, proportionate to the available storage, the outcome is controlled and fruitful. Similarly, in the laboratory of life, the controlled application of knowledge through bhedvijnan brings spiritual joy and fulfillment.

Practical Application vs. Mere Knowledge

Knowledge without practical application holds little significance, as it remains unrefined without experimentation. Without bhedvijnan, knowledge is tainted and clouded by the dust of undisciplined thought. However, once bhedvijnan is attained, knowledge becomes purified and free of contamination. A person guided by bhedvijnan approaches every task with caution and mindfulness. Thus, continual efforts to secure and enhance bhedvijnan form the essence of the path to liberation (moksha-marg).

Sensitivity and the Nature of Substance

The material substances (pudgala dravya) are insentient; hence, they are neither the doer nor the experiencer of their own actions. They are also incapable of knowing themselves or others. Only sentient beings, who possess the faculty of perception, can truly understand themselves and others. When a soul transcends all external influences and conditions, its knowledge transforms into the pure, omniscient state of kevalgyan (absolute knowledge).

The Soul’s Dependence on Karma

If the soul is its own creator, why does it not elevate itself to the state of perfection? Acharyas explain that although the soul has the potential for self-realization, its current dependence on karma restricts its freedom. For example, despite having the ability to see, we cannot perceive without light. Similarly, even with ears, we cannot hear distant sounds. When there is a malfunction in the senses, they fail to grasp their objects. As long as knowledge depends on sensory input, the soul remains bound by external dependencies.

Today, everyone desires to act in their own best interest, but many fail due to the constraints of karmic bondage. The oppressive influence of karma renders the soul so weak and helpless that it cannot accomplish its own well-being despite the intent. Even when motivated to strive for progress, the soul often lacks the energy to act due to the rise of viryantray karma (obstacles to spiritual energy). This prevents the manifestation of the infinite vigor inherent in the soul. Consequently, overcoming karma appears beyond the immediate control of the individual.

For instance, humans and animals in Bharat Kshetra or Airavat Kshetra today cannot ascend beyond the sixteenth heaven. Why? Acharyas explain that these beings lack the karmic capability to bind such elevated destinies. In such circumstances, the soul feels weak and helpless, leading to the question: When will the soul’s true welfare be achieved? This will be elaborated upon in the next discussion.

Isthopadesh Gatha 30 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayartha (Literal Meaning)
(All) Pudgala (material atoms) have been (bhuktaujjhitah) consumed and discarded (muhuh) repeatedly by me (maya mohat) due to delusion. Therefore, (ady) now, how (ka spriha) can a wise person like me (mama vignasya) desire (teshu) those pudgalas that are (ucchishteshu) akin to leftovers?

Bhavartha (Contextual Meaning)
Every worldly being has been trapped in the cycle of birth and death since time immemorial. Over countless lifetimes, the soul has consumed all pudgala particles in the three realms—whether as food, drink, or bodily pleasures—and subsequently discarded them. There remains no particle that the soul has not already experienced multiple times in some form of enjoyment.

Hence, all pudgala particles have become akin to discarded leftovers for this soul. Just as a wise person would not want to eat food they have vomited, a person with true understanding (samyag-drishti) develops no desire for these “leftover-like” pudgalas.

Uththanika (Contextual Question)
Here, the disciple raises the question: Why do pudgalas continue to bind the soul? In other words, how and why does the soul perpetually remain bound by these pudgalas?

Acharya’s Answer
In response, the Acharya explains this concept further in Gatha 31

Swadhyay Ishtopadesh Gatha 29 – 30

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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 ( Gatha 21)| गाथा 22 ( Gatha 22 )| गाथा 23 ( Gatha 23 )| गाथा 24 ( Gatha 24 )| गाथा 25 ( Gatha 25 ) | गाथा 26 ( Gatha 26 )| गाथा 27( Gatha 27 ) | गाथा 28 ( Gatha 28 )| गाथा 29 ( Gatha 29 )| गाथा 30 | गाथा 31 | गाथा 32 | गाथा 33

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

Utthanika (Prelude):

The one who contemplates wonders about the relationship between the soul and the physical matter, such as the body. It is this connection that causes the soul to experience death, diseases, and related afflictions. The question arises: how can these obstacles be removed, and with what perspective or contemplation? The one who reflects finds the solution within themselves and resolves:

इष्टोपदेश गाथा 29

न मे मृत्यु: कुतो भीतिर्न मे व्याधि: कुतो व्यथा नाहं बालो न वृद्धोऽहं, न युवैतानि पुद्गले ॥29॥

na me mṛtyuḥ kuto bhītirna me vyādhiḥ kuto vyathā
nāhaṁ bālo na vṛddho’haṁ, na yuvaitāni pudgale ॥29॥

Poetic Translation (Padyanuvad )

maraṇa nahīṃ hai mera mujhko, kahāṃ bhīti ho? kisase ho?
vyādhi nahīṃ hai mujhameṃ, mujhko, vṛthā vyathā phir kisase ho?
bāla nahīṃ hūṃ, yuvā nahīṃ hūṃ, vṛddha nahīṃ hūṃ jñāta-rahe,
ye pudgala kī rahīṃ daśāyeṃ, cetana mera sātha rahe ॥29॥

I am not subject to death; then, what should I fear death for? Nor am I subject to disease, then, what can cause me pain ? I am not a child; I am not an old man; nor am I a youth: all these appertain to the flesh (matter).

Note – Pure Spirit is free from death and disease, and has no concern with the divisions of life, childhood, youth, oldage and the like. These are different conditions that appertain to the body of matter, which is, undoubt- edly, not the same thing as Spirit or the soul. Why should, then, one fear death? and how can one be really affected by disease? The saint, knowing the pure immortal and incorruptible nature of the soul speedily attains to the highest and best condition of Life which is enjoyed by all who acquire the purity of their spiritual nature.

Deliberation (vivechana)

Birth, death, illness, old age, and similar conditions are all characteristics of the physical body (pudgala). These attributes are associated with the pudgala, arise within it, and are due to it. The Acharya declares: “Na me mrityu—my soul does not die.” One must have unwavering faith in this truth. People worry, “What will happen if I die?” But the Acharya counters: “If you continue to live as you are, what difference will it make?” Reflect on how you have been living—where and how have you lived? And how should you live?

Every spiritual person should cultivate the understanding that my soul does not die. If this is firmly realized, even the concept of death loses its terror. So, if death occurs, whose death is it? Ponder deeply: the one whose body dies—does that truly affect you? It should bring neither sorrow nor fear to the awakened soul. Yet, for the ignorant worldly beings, the greatest fear is death itself.

Even someone with no illness, no problems, no stress, and abundant wealth will be thrown into turmoil if told that death is near. This panic alone can lead to premature death. The fear of death often arises from situations that are merely perceived as fatal. For example, consider the fear of snakes. You sit safely, but the mere mention of a venomous snake can invoke fear. You begin imagining the worst—that if it bites, death is inevitable.

The Acharya remarks, “While we fear snakes, no one perceives delusion (moha) as a venomous serpent, even though it bites and poisons us constantly.” Attachment and aversion, anger, pride, and other passions are the true serpents. Those who recognize this truth overcome these dangers and cross the ocean of worldly existence. Reflect on this—why fear the snake, another living being like you? Keep in mind: as long as there is fear of death, freedom from death is unattainable. Mere fear cannot lead to liberation, nor does the desire for salvation alone result in its attainment.

Acharya Samantabhadra Swami beautifully expresses this in his Swayambhu Stotra, while extolling Lord Suparshvanath:

बिभेति मृत्योर्न ततोऽस्ति मोक्षो। नित्यं शिवं वांछति नास्य लाभः ॥७/३४॥

“Bibhēti mṛtyōrn tatōsti mōkṣō, nityaṃ śivaṃ vāñchati nāsya lābhaḥ” (7/34)

Translation:
“Fear of death does not lead to liberation, nor does merely wishing for eternal bliss ensure its attainment.”

This profound truth underlines that liberation is not achieved through fear of death, nor does mere longing bring about eternal happiness or freedom (Shiva). True understanding lies in realizing that death concerns the body, not the soul. When this realization firmly takes root, both fear of death and attachment to the physical body dissolve.

Birth, Death, and Old Age: Understanding Life’s Transience

Birth, aging, and death are transformations of the body, governed by the unfolding of karmic bonds. These transformations occur under the influence of well-orchestrated karmic fruition. However, it is important to note that this cycle is not eternal—it can be ended. Until now, no living being has been free from āyu karma (life-determining karma) even for a single moment. When āyu karma is completely absent, liberation (moksha) becomes inevitable, as it is only upon the cessation of āyu karma that one attains emancipation.

Among the ten life forces (pranas), āyu is one. The others, such as the five sensory forces and three vital strengths, cease one by one as a being progresses spiritually. At the fourteenth stage of purity (gunasthana), only āyu remains. The cessation of this last prana results in liberation. In the lifetime destined for liberation, the soul operates with only one existing āyu karma, and no other karmic influence of life force remains.

This progression is akin to a journey—just as a vehicle moves forward only when fueled, every being, from the smallest organism to the most advanced saint, requires āyu karma to sustain life. Even microscopic organisms in nigoda (a collective form of minimal life) ensure their continuation by carrying a karmic “fuel reserve” before their death. Similarly, humans and higher beings, regardless of their circumstances, cannot escape the need for āyu karma. However, beyond the seventh stage of spiritual purity, saints and sages progressing toward liberation no longer require this karmic fuel.

Those on the path of upashama (suppression of passions) may temporarily rely on previously acquired karmic arrangements, but the ultimate seekers of liberation (ksapaka) rise beyond the need for fresh karmic bonds. Their journey culminates in moksha without needing additional karmic reserves.

Breaking the Cycle
In the three realms of existence, the process of karmic bonding is incessant, but it can be disrupted through detachment (vitaragata). The more a soul cultivates detachment, the weaker the karmic ties become. With increased detachment, karma begins to dissolve, and eventually, complete liberation from karma becomes a certainty.

The Path to Liberation
This process resembles the family of a critically ill patient. The family, witnessing the severity of the disease, grows anxious and seeks medical care. Even doctors might express their concerns, sometimes predicting limited survival. While these reactions may bring tears to loved ones, mere sorrow cannot save the patient. Similarly, lamenting over karmic bondage achieves nothing. Instead, one must ask critical questions:

• What is karma?
• Why does it bind?
• How does it bind?
• What causes it to persist?
• What leads to its cessation?

Through deep contemplation of these questions, one realizes that death is merely the culmination of āyu karma. Understanding and accepting this truth dissolves fear and fosters a path to liberation.

Ultimately, detachment and self-awareness are the keys to breaking free from the cycle of birth and death, leading the soul toward eternal freedom and bliss.

Death, Disease, and Self-Realization

Death is not something to be feared. The seeker of liberation (mumukshu) embraces this realization with the conviction:

“Na me mrityuh kuto bhitih”
(“I cannot die, so why should I fear death?”)

“Na me vyadhih kuto vyatha”
(“I have no disease, so why should I suffer?”)

Every being grapples with their pain, often wondering who will truly listen to their sorrow. They feel unheard, even believing that if an omniscient being (Kevali Bhagwan) were to listen to their woes, they would grow weary of the magnitude of suffering. But the reality is, Bhagwan does not need to listen; they already know the depth of every soul’s pain.

Human perception is limited. We do not see our own birth because our eyes are closed at the time, and we cannot witness our death, as our eyes close before it happens. Yet, we constantly ask, “Who will understand my pain?” Such lamenting is unnecessary. Bhagwan possesses the complete record of your infinite lifetimes, far beyond your current existence.

Physical illness is merely a transformation of the body, not of the soul. All material substances are subject to change; this is their inherent nature. If one understands this truth, they realize that bodily ailments are not true afflictions—they are simply changes within the body. The soul itself remains unaffected.

If any ailment exists in the soul, it is attachment (raga), aversion (dvesha), and delusion (moha). These are karmically induced states, not the true nature of the soul. Recognizing this distinction reveals that suffering caused by birth, disease, or death is illusory. Instead, equanimity arises in their presence.

The Practice of Discriminative Knowledge (Bhed-Vijnana)
In times of illness, pain, or suffering, one must practice bhed-vijnana—the knowledge that differentiates the soul from the body. This wisdom entails:

1. Seeing external entities as external and the self as the self.
2. Understanding that the body and its ailments are separate from the conscious soul.
3. Recognizing the soul as pure, eternal, and unaffected by bodily transformations.

When a seeker practices bhed-vijnana, they gain a true understanding of their existence and experience inner joy. They realize:
“I was unnecessarily troubled by my diseases, pain, and suffering. Now I know that I am a healthy, conscious soul. Illness and discomfort are mere transformations of the body. Hence, there is no need to consider them sources of suffering.”

Through this practice, the seeker learns to see and experience the separation between body and soul, resulting in freedom from pain even amidst bodily affliction and physical decline.

Strengthening Bhed-Vijnana
In the initial stages, seekers are trained in bhed-vijnana with affirmations like:
“I am not a child. I am not an elderly person. I am a soul endowed with the nature of knowing and seeing.”

Once this realization becomes firm, no further instruction is needed. It is akin to digestion: a person with weak digestion is advised to eat carefully, avoid certain foods, and follow dietary restrictions. However, someone with strong digestion requires no such guidance—they naturally eat what is appropriate according to their capacity.

Similarly, in practicing bhed-vijnana, one must consider their capacity, strength, and discernment. With consistent effort and self-awareness, success in realizing the soul’s true nature becomes inevitable.

The Importance of Practice and Discernment in Self-Realization

To make practice firm, repeated effort and emotions are essential. Consider the example of a student beginning school. They are handed a slate, pencil, book, and pen in a bag. The teacher starts by teaching the alphabets “A-Aa,” instilling the recognition of these symbols in the student’s mind. Gradually, the student is asked not only to recognize but also to write the alphabets on the slate. The teacher demonstrates on the slate, and the student repeatedly replicates it. Eventually, the student becomes so proficient that they can fill the entire slate without assistance.

This is the essence of practice—repetition until mastery. Once the skill becomes second nature, further practice is unnecessary. However, during the learning phase, if the student dismisses the process, thinking, “Why bother practicing ‘A-Aa’? I’ll learn everything naturally as I grow older,” they miss the point. They might rationalize that their father reads large books effortlessly, but they must understand that even their father once practiced alphabets as a child. This realization can inspire the student to enthusiastically pursue learning.

Strengthening Discernment (Bhed-Vijnana)
Similarly, the practice of bhed-vijnana—the knowledge of distinguishing the soul from the body—requires continuous effort. A strong foundation in bhed-vijnana leads to a deep and steady meditative practice. Without bhed-vijnana, concentration in meditation is challenging. Instead of focusing inward, the mind fixates on external concerns, such as checking the clock or waiting for the meditation session to end.

In contrast, someone grounded in bhed-vijnana remains undisturbed during meditation, free from thoughts like “What time is it?” or “When will the bell ring for the next session?” Those who lack focus merely pass the time, whereas those immersed in meditation burn karmic bonds and achieve spiritual progress.

Experiential Joy of Discernment
The practice of bhed-vijnana brings unparalleled joy. Theoretical knowledge, regardless of its volume, cannot match the bliss of a single moment of experiential realization. While knowledge is conceptual, bhed-vijnana is practical and transformative.

Even an unlettered person with strong bhed-vijnana can achieve enlightenment (keval-gyan). Therefore, it is vital to strengthen bhed-vijnana by reflecting:
“Naaham balo, na vruddho’ham”
(“I am neither a child nor an old person.”)

“Na yuva-itani pudgale”
(“I am not a youth either; these are all states of the physical body.”)

Understanding the Nature of the Body and Soul
A child, an elder, or a youth—all these identities pertain to the body, not the soul. The body is shaped by karmic influences such as naam karma and gati naam karma. The body’s transformations are tied to the fruition of these karmas, not the essence of the soul.

The soul mistakenly identifies itself as male or female due to mohaniya karma (deluding karma). Similarly, it perceives itself as human, animal, celestial, or hellish based on the karmic fruition of manushya gati naam karma, tiryancha gati naam karma, and so forth. While the soul experiences the outcomes of all karmas, the realization of its true nature transcends these states.

When the soul focuses on its inherent nature, free from attachment (raga), aversion (dvesha), or delusion (moha), it understands that it is not human, animal, celestial, or hellish. The soul is pure consciousness—an eternal observer and knower.

The practice of bhed-vijnana leads to the realization that the soul is distinct from the body and its transformations. This discernment strengthens meditation, fosters detachment from worldly identities, and reveals the true, blissful nature of the soul. By embracing this practice, one transcends the limitations of theoretical knowledge and achieves profound spiritual progress.

The Eternal Perspective: Distinguishing the Self from Temporal States

The soul, being eternal and immutable, often loses sight of its true nature and becomes entangled in transient states (paryayas). Childhood, youth, and old age are merely conditions of the soul’s material embodiment and are neither eternal nor permanent; they are perishable. Identifying oneself as a child, a youth, or an elderly person reflects attachment to these transient states rather than the true essence of the soul.

Influenced by mohaniya karma (deluding karma), the soul becomes engrossed in these impermanent states, much like a spider weaving a web of karmic bondage only to become ensnared in it. A powerful analogy for this entrapment is the barasingha (a swamp deer) whose antlers get tangled in bushes while grazing. As it struggles to free one antler, the others also get caught, eventually leading to its demise.

Similarly, humans entangle themselves in worldly relationships—first as husband and wife, then through expanding familial bonds—until life becomes a complex web. As family responsibilities grow, the household starts resembling a council, which, instead of bringing harmony, often leads to conflicts and burdens. Hence, the wise counsel of the Acharyas: Why weave a web in which you yourself will be trapped? Liberation from this web is possible only through the constant practice of bhed-vijnana (the discernment of the soul from the non-soul).

The Wisdom of Bhed-vijnana

One who has mastered bhed-vijnana does not attribute agency (kartavya), enjoyment (bhoktavya), or ownership (swamitva) to external entities or states. They understand that the soul is not the doer or enjoyer of another’s reality. For example:

• A grandfather cannot experience the joy of his grandson.
• A son cannot share the father’s experiences, nor can a father partake in his son’s.

Why is this so? Because one substance (soul) cannot become the master, doer, or experiencer of another. Each soul is independent and self-contained, incapable of being influenced by another’s karmic states.

This world is akin to a web, yet we remain ensnared in it. Whether before eating or after, whether rich or poor, we are plagued by restlessness. When childless, one yearns for children; when children arrive, responsibilities multiply. When homeless, one dreams of building a house; once it is built, disputes and attachments emerge. Have we truly found peace, or merely invited more conflict into our lives?

Acharya Pujyapada’s Eternal Message

Acharya Pujyapada Swami succinctly states, “Na yuva-itani pudgale” (“Neither youth, old age, nor childhood define the soul.”). These are all states of the material body (pudgala). Recognizing this distinction between the soul and its transient conditions is the essence of bhed-vijnana.

This discernment must be maintained as a constant effort, our purushartha (spiritual endeavor). The realization that the soul is an eternal observer and knower, distinct from the temporary states of the body, leads to liberation. By practicing this awareness, we can break free from the karmic web and experience the bliss of the soul’s true nature.

Let this inner pursuit remain steadfast, guiding us toward self-realization and ultimate liberation.

Isthopadesh Gatha – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayartha (Literal Meaning)

• (Me mrityuh na): My death does not occur.
• (Kuto bhitih): Therefore, how can there be fear?
• (Me vyadhih na): I do not suffer from any disease.
• (Kuto vyatha): Hence, how can there be sorrow?
• (Aham): I am neither
  • (Balah na): a child,
  • (Vriddhah na): an old person,
  • (Yuva na): nor a youth.
• (Etani pudgale): All these conditions are associated with the material body (pudgala).

Bhavartha (Interpretative Meaning)

As a conscious, eternal soul characterized by sentience, I am devoid of mortality. From the perspective of the soul’s intrinsic nature (nishchaya naya), death is nonexistent for me. Consequently, I cannot have fear of death or threats such as serpents or other dangers stemming from mortality.

The material body is subject to diseases caused by imbalances in vata, pitta, and kapha. However, my formless and eternal soul is unaffected by these bodily ailments. Thus, I cannot experience pain or suffering caused by disease.

I am not the child, the young person, or the elderly being, as these are mere transformations of the material body (pudgala). Death, disease, childhood, youth, and old age are all transient states tied to the physical body and are entirely absent in my incorporeal, conscious soul. I am free from these changing states and conditions.

Uthanika (Prelude)

A practitioner of spiritual contemplation may sometimes question themselves:
“If I am truly free from fear, sorrow, and attachment, why do remnants of my habitual identification with the body, which I have held since birth, sometimes resurface? Why do I feel regret over relinquishing things like bodily associations, even though I have let go of them through the power of discernment (bhed bhavana)?”

The contemplator then reassures themselves:
“No, such regret is not justified. Why? Because…”

The realization arises that the attachments and identifications with the body were products of ignorance and habit. Now, with the light of true understanding, I see my eternal nature clearly. The lingering sense of loss is a mere vestige of my prior, mistaken identification with the body. As the understanding of the self deepens, such regrets naturally dissolve.

Swadhyay Ishtopadesh Gatha 26 to 29

Swadhyay Ishtopadesh Gatha 29

Swadhyay Ishtopadesh Gatha 29 & 30

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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 ( Gatha 21)| गाथा 22 ( Gatha 22 )| गाथा 23 ( Gatha 23 )| गाथा 24 ( Gatha 24 )| गाथा 25 ( Gatha 25 ) | गाथा 26 ( Gatha 26 )| गाथा 27( Gatha 27 ) | गाथा 28 ( Gatha 28 )| गाथा 29 | गाथा 30 | गाथा 31 | गाथा 32 | गाथा 33

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

Utthanika (Prelude):

The contemplative mind wonders: What is the outcome of attachment to the body and related entities? What does one truly gain from such associations?

As this thought deepens, the individual instinctively arrives at the resolution:

इष्टोपदेश गाथा 28

दु:खसंदोहभागित्वं, संयोगादिह देहिनाम् त्यजाम्येनं तत: सर्वं, मनोवाक्कायकर्मभि: ॥28॥

duḥkhasaṃdohabhāgitvaṃ, saṃyogādiha dehinām
tyajāmyenaṃ tataḥ sarvaṃ, manovākkāyakarmabhiḥ ॥28॥

Poetic Translation (Padyanuvad )

asahanīya duḥkhon kā phal hai, yah saṃsārī banā huā,
saṃyogaj bhāvon kā phal hai, rāgādik meṃ sanā huā.
isī bāt ko jān mānkar upakṛt hūṃ guruvachanon se,
rāgādik ko pūrṇ tyāgtā, tan se, man se, vachanon se ॥28॥

The soul involved in the delusion of egoity is enmeshed in the bond- age of karmas; he who is free from delusion of egoity is freed from the bondage of karma, this is the order of things; such being the law, one should try in all possible ways to attain to pure self-contemplation, devoid of the delusion of egoity.

Note – We have already seen that desire is the root of bondage. Here the acharya takes us a step further towards the analysis of desire, which is rooted in the delusion of identity with the body. The ordinary man only knows himself as the physical personality and naturally remains absorbed in the gratifications of the bodily cravings and wants. This is the delusion which the acharya warns us against.

Deliberation (vivechana)

Today’s era is heavily influenced by science, including physiology. People no longer just listen to news but watch it on TV. Writing habits are changing—some prefer English over Hindi and vice versa. You might say, “Knowledge is expanding.” Yes, it is, but if this knowledge extends to spirituality or meditation, it could lead to self-realization or omniscience (kevalgyan). However, worldly beings are more influenced by science than by spirituality. The advancements in scientific knowledge or machinery also depend on concentration. If this same concentration is applied with the right mindset, it can lead to omniscience or liberation.

Some may question whether the knowledge developed in this scientific age can achieve ultimate purpose (abhipray). Answering this, the Acharya explains that one must first understand what abhipray means. From a spiritual perspective, abhipray means freedom from attachment and aversion. Is science helping us eliminate attachment and aversion? Is any effort being made in that direction? If not, then the purpose (abhipray) can never be achieved.

It is true that no invention can occur without concentration, but the intention behind it must be clear. What is the purpose of any invention? This needs to be kept in mind. The purpose determines whether the goal is achieved. Without achieving the goal, worldly beings remain unhappy.

Worldly beings endure numerous sufferings due to their association with external objects. These sufferings may be physical, mental, or verbal. The root cause of all these sufferings is the association with external objects, which itself stems from delusion and ignorance. Because of delusion, worldly beings refuse to let go of associations, even though these associations are the root cause of suffering. The association with the body leads to suffering, and when this association begins to end, it causes distress. This detachment is perceived as undesirable.

Until detachment from the body becomes desirable, the association with the body cannot end, no matter the time or circumstance. The very definition of samsara (worldly existence) is the union of the soul with the body. This union persists until the fourteenth spiritual stage (gunasthana). These stages represent the progressive development of the soul’s nature, which is influenced by delusion and activities (yoga). The fourteenth stage is the final step in this progression, yet it remains within the realm of samsara because dwelling in these stages is not the soul’s true nature. True nature transcends the stages and classifications.

Even in the fourteenth stage, previously bound karmas persist and remain operative. Although no new karmic influx (asrava) or bondage occurs at this stage, the existing karmas and the body’s association remain. Liberation cannot be attained until this association is severed.

Thus, worldly beings must understand that the association with the body is the root cause of their suffering. Yet, if one seeks happiness through the body, feels pleasure from bodily associations, or considers the body a source of joy, it implies ignorance of the true self. Such a being does not wish to detach from the body and considers physical death as personal death. The Acharya clarifies that one should not equate the body’s death with their own death. Instead, understanding that “my death is not the body’s death” can help achieve the ultimate purpose (abhipray).

The common belief that happiness cannot be experienced without the body is addressed in the verses that follow.

Isthopadesh Gatha 28 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Literal Meaning (Anvayarth)
In this world (iha), living beings (dehinam) become participants in the accumulation of sufferings (duhkhasandohabhagityam) due to their association (samyogat) with external objects. Therefore (tatah), I renounce (tyajami) all these associations (enam sarvam) of the body and karmas through the actions of mind, speech, and body (manovakkayakarmabhih).

Interpretation (Bhavarth)
All the sufferings of the soul in this world arise due to its association with the body. If the soul were free from its association with the body, it would not experience hunger, thirst, birth, death, disease, pain, sorrow, worry, or any other form of suffering. Just as iron heated in fire endures the blows of a hammer due to its association with fire, similarly, the soul endures all forms of suffering due to its association with the body.

Therefore, to free itself from suffering, an experienced soul with the right vision (samayagdrishti jiva) makes efforts to sever this association with the body through its mind, speech, and actions. In essence, the soul focuses on its pure nature through mental discipline, restrained speech, and controlled bodily actions (manovakkaya gupti).

Prologue (Utthanika)
The one contemplating further reflects on the connection between the soul and the physical matter (such as the body), as described in sacred texts (Agama). This connection is the cause of death, diseases, and other obstacles related to the mortal body. Then the question arises—how and through what practices or meditations can this connection be removed? The contemplator finds the solution within themselves and proceeds.

Swadhyay Ishtopadesh Gatha 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 ( Gatha 21)| गाथा 22 ( Gatha 22 )| गाथा 23 ( Gatha 23 )| गाथा 24 ( Gatha 24 )| गाथा 25 ( Gatha 25 ) | गाथा 26 ( Gatha 26 )| गाथा 27( Gatha 27 ) | गाथा 28 | गाथा 29 | गाथा 30 | गाथा 31 | गाथा 32 | गाथा 33

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