Jainism

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

Utthanika (Prelude):

Here, the disciple inquires: “How can one cultivate detachment (nirmamata)?” This question addresses the methods for contemplating and practicing detachment.

The Acharya begins explaining the process of detachment starting with the verse “Eko’ham nirmamah” and continues through the verse “Mama vijñasya ka spṛhā” to provide a systematic approach to understanding and practicing detachment.

इष्टोपदेश गाथा 27

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

Roman Transliteration

Eko’ham nirmamaḥ śuddho, jñānī yogīndragocaraḥ।
bāhyāḥ saṃyogajā bhāvā, mattaḥ sarve’pi sarvathā॥27॥

Poetic Translation (Padyanuvad )

Roman Transliteration
Ek akela nirmam hoon main, yogī ko hī dikhatā hoon,
Shuddh-shubhra hoon jñānī hotā, jñānāmrit ko chakhatā hoon।
Māyā, mamta, moh, mān, mad, sanyogaj ye bhāv are!
Bhinn sarvathā mujhse hain yūn, inmein hum samabhāv dhare ॥27॥

Meaning
“I stand alone, free from attachment, visible only to the enlightened yogis.
Pure and radiant, I embody wisdom, savoring the nectar of true knowledge.
Illusions, attachments, delusions, pride, and states born of associations, alas!
Are wholly distinct from me, as I maintain equanimity amidst them all.

Deliberation (vivechana)

The Acharya emphasizes understanding the true nature of existence. Humans often perceive themselves as part of an extensive web of relationships—family, society, nation—creating an illusion of connectedness. This outlook attaches individuals to external objects and relationships, leading to stress and attachment. However, the truth is that the self is distinct from all external elements and confined solely to consciousness, the true essence of “I.”

Despite this reality, worldly beings entangle themselves in relationships and identify with externalities, assuming multiple roles and connections. The Acharya reminds us: “I am unattached (nirmama). Mamatva (attachment) is not my nature.” The sense of ownership, “mine,” is a result of deluded perceptions influenced by karmic veils. Through this illusion, a person considers everything—living or inert—to belong to them, but this is a misconception born of ignorance.

The Acharya asserts, “I am pure, I am knowledgeable, and I am perceptible only to yogis who can focus solely on pure consciousness.” All material entities, including bodies, are transient, arising from external associations, and fundamentally distinct from the self. Every entity in the universe exists independently, with its unique essence.

Acceptance of this independent existence leads to self-realization as singular, unattached, and knowledgeable. This awareness marks a shift towards the ultimate truth of life. Otherwise, one remains stuck in delusions, perpetuating the same beliefs and distancing oneself from reality.

Reflective Thoughts

Consider how many things you’ve called “yours” and how many people have truly remained “yours.” Even those who claim lifelong allegiance eventually drift away. A verse from Mangtaraya’s Barah Bhavna illustrates this transient nature:

“Just as travelers meet briefly at a fair and then part ways,
Or as birds perch on a tree for the night and then fly away,
Some stay for a mile, others for two, and then depart,
Only the solitary swan journeys on, without a companion to its end.”

Contemplating feelings of unity (ekatva) and separateness (anyatva), one concludes that the self is fundamentally alone. This understanding leads to self-realization, where one seeks solitude within and experiences peace and bliss.

Conclusion

Blessed are those who, understanding the essence of existence, attain their true natural state. By surrendering to the wisdom of such realized individuals, one can move closer to life’s reality. In this lies the true purpose and fulfillment of life.

Isthopadesh Gatha 27 – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Grammatical Analysis (Anvayarth)

• अहम् एकः: I am one (unique and singular).
• निर्ममः शुद्धः: I am devoid of attachment (mamatva) and pure.
• ज्ञानी: I am knowledgeable.
• योगीन्द्रगोचरः: I am perceptible only to supreme yogis (omniscient beings like Kevalis and Shrutakevalis).
• सर्वे अपि संयोगजा भावा मत्तः सर्वथा बाह्याः: All objects and phenomena arising from associations are entirely distinct and separate from me.

Interpretative Meaning (Bhavarth)

My soul is inherently separate and distinct from all material and conscious entities in the universe. I stand alone, independent, and connected to nothing external. In the purest perspective, I am untainted by material karma (dravyakarma), emotional karma (bhavakarma), or external karma (nokarma). I am pure, characterized by the nature of illuminating myself and others.

As one endowed with infinite attributes, I am knowable only to omniscient beings (Kevalis) or those who have attained absolute purity of perception (Shrutakevalis).

The attachments (mamatva), cravings (raga), and aversions (dvesha) that arise due to associations with the body or external elements do not belong to my true nature. They are entirely external to me. By contemplating this pure, inherent nature, a self-realized person develops clarity and spiritual insight.

Uththanika (Introduction to the Next Teaching)

The contemplator reflects on the consequences of attachment to the body and external objects: What results do living beings experience from their attachment to externalities? This introspection leads them to their own realization and resolution that:

“All these external connections are transient and yield no true happiness. Realizing my true nature, free from attachment and association, is the path to liberation.”

Swadhyay Ishtopadesh Gatha 26 to 29

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 | गाथा 28 | गाथा 29

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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 raises an important question:

“Bhagavan! If the bondage between the soul (atma dravya) and the karmic matter (karma dravya) does not occur due to the force of spiritual practice (adhyatmayoga), then how is it possible for the two substances—soul and karmic matter (karma-rupa pudgala dravya)—to bond, wherein the spatial units (pradesha) of one merge with those of the other?

Furthermore, since the state of liberation (moksha) is only achieved after bondage (bandha), how can the soul attain moksha—defined as the state of complete freedom from all karmas? Moksha is the cause of uninterrupted and eternal bliss, making it highly desirable and sought after by yogis.

In response to this inquiry, the Acharya explains the process and principles underlying the phenomenon of bondage and liberation.”

इष्टोपदेश गाथा 26

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

Badhyate muchyate jīvaḥ, samamo nirmamaḥ kramāt.
Tasmāt sarvaprayatnena, nirmamatvam vicintayet.

Poetic Translation (Padyanuvad )

Isiliye tum poorn yatn se, nirmamta ka manan karo,
Chintan-manthan-aaradhan bhi, tatha usi ko naman karo.

Jeev karm se bandhata tab hai, mamta se jab mandit ho,
Bandhan se bhi mukt vahi ho, nirmamta mein pandit ho. ॥26॥

Meaning in English:
Hence, with utmost effort, meditate on detachment,
Engage in reflection, contemplation, devotion, and bow to it with commitment.

The soul binds itself with karma when adorned with attachment,
The same soul is liberated when it masters detachment.

The souls involved in transmigration have to suffer a multitude of afflictions, owing to the association of the not-self, the body and the like: therefore, I (shall) renounce them along with all the activities of the mind, the body and speech.

Note – He who does not control the activities of his mind, speech and body, which are the three channels of sin, only prolongs his bondage and the transmigratory life which is simply full of pain and misery, even under the best of conditions. The aspirant after the final release, therefore resolves in the manner indicated in the text.

Deliberation (vivechana)

When a worldly being is imbued with a sense of attachment (mamatva-bhava), it becomes bound. This feeling of “mine”—this is mine, that is mine—is called attachment. As long as the sense of “mine” persists, bondage remains. When this sense disappears, liberation occurs.

What do you consider as “mine”? This body is mine, this finger is mine, this forefinger is mine—what is all this? It is incomprehensible. Some even say, “My nose got cut off,” but what does that mean? All this is attachment and delusion. People are entangled in attachment, projecting their feelings onto others. For instance, someone who is angry assumes others are angry too.

A peculiar spectacle of the world is that if one person cries, others also start crying. If ten or twenty people gather, they too join in. When asked why they are crying, they respond, “You were crying, so I cried too. Aren’t we friends?” They further add, “Friendship means if you are hurt, I feel hurt too. If someone made you cry, how can I sit and smile?”

This demonstrates how people blindly follow one another. A wise being, however, does not get swayed by such emotions. The wise view these events with detachment and perceive them as worldly dramas. They refrain from engaging with such ignorance because doing so would only lead to more entanglement.

The worldly soul, due to attachment and delusion, fails to comprehend the essence of spirituality. Acharyas remind us: What do you truly own? Nothing. If you possess nothing, why do you hold on to a sense of ownership? The sense of “mine and yours” is perilous and only breeds conflict.

Consider the example of Bharata Chakravarti and Bahubali. Why did they engage in a war? The root cause was this very “mine and yours.” Despite Bharata being a spiritually elevated soul, he succumbed to conflict with his brother. This exemplifies the destructive nature of attachment, even among the great.

Bondage arises where there is duality and conflict, but meditation leads to harmony. As long as duality exists, the soul remains entangled in the world. Therefore, one must contemplate non-duality.

As stated:
“Badhyate muchyate jivah”—souls are bound by attachment and liberated by detachment.

Thus, one must let go of attachment and meditate on detachment. Only then can liberation be achieved.

Isthopadesh Gatha 26- Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Literal Meaning
A being (jiva) with attachment (mamatva) and a being free of attachment (nirmamatva) sequentially experiences bondage (badhyate) and liberation (muchyate) due to karma. Therefore, one should strive with all efforts (sarvaprayatnena) to contemplate detachment (nirmamatvam).

Interpretation
A worldly being wanders in the cycle of existence due to karmic bondage, which arises from feelings of attachment (raga) and aversion (dvesha). These emotions emerge when the soul perceives external objects as its own. Attachment to the body, family members like spouse, children, parents, wealth, and possessions, arises from the sense of “mine” (mamatva).

This attachment leads to desires for favorable objects and aversion toward unfavorable ones, resulting in karmic accumulation. However, when the soul realizes its true nature and understands its distinction from external objects, it becomes free from attachment. In this state of detachment (nirmamatva), the soul renounces delusion and escapes karmic bondage, ultimately attaining liberation.

The soul must reflect deeply through scriptural contemplation that nothing in this world truly belongs to it and that it belongs to no one. Through this perspective, the sense of detachment can grow stronger.

Introduction to the Next Teaching
At this point, a disciple inquires about how detachment can be achieved. The disciple seeks clarity on the methods for contemplating detachment. Acharya responds by explaining the process, beginning with the phrase “eko’ham nirmamah” (I am alone and unattached) and elaborating further through verses like “mama vijñasya ka sprihā” (What desire can arise in one who is enlightened?). This explanation is encapsulated in Gatha 27.

Swadhyay Ishtopadesh Gatha 26 to 29

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 | गाथा 26 | गाथा 27 | गाथा 28 | गाथा 29

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

Utthanika (Prelude):

इष्टोपदेश गाथा 25

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

Kaṭasya Karttāhamiti, Sambandhaḥ Syād Dvayodvayoḥ
Dhyānaṁ Dhyeṁ Yadātmaiva, Sambandhaḥ Kīdṛśastadā ॥25॥

Poetic Translation (Padyanuvad )

Yūn hi paraspara do do meṁ to, hotā hai sambandh rahā,
Karma rahā mam kaṭ, kaṭ kā maiṁ, kartā hūṁ pratibandh rahā.
Ekameka jab dhyān dhyeya ho, ātam kā hī ātam o!
Phir kis vidh sambandh bandh ho, dopan hī jab khātam ho ॥25॥

Roman Transliteration with Meaning:

1. Yūn hi paraspara do do meṁ to, hotā hai sambandh rahā:
   Typically, relationships exist between two entities, one depending on the other.
2. Karma rahā mam kaṭ, kaṭ kā maiṁ, kartā hūṁ pratibandh rahā:
   For instance, I am the maker of the mat, and the mat is my creation—this binds me to the action.
3. Ekameka jab dhyān dhyeya ho, ātam kā hī ātam o!:
   However, when the meditator and the object of meditation merge as one—the self within the self—
4. Phir kis vidh sambandh bandh ho, dopan hī jab khātam ho:
   Then, what kind of relationship or binding remains, when duality itself has ceased to exist?

This verse poetically explores the dissolution of duality in the state of self-realization. It highlights how the concept of relationships or dependencies vanishes when the meditator and the meditated-upon are realized to be one unified self.

In a statement such as ‘I am the maker of the mat’, two objects are implied; but where the soul itself is the instrument as well as the object of contemplation; how can there be duality in that state?

Note This sloka is intended to further elucidate the nature of self contemplation which is non dual. There are in that state no two separate objects like a mat and the man who made it; but the object of contemplation is the same as he who contemplates. The soul in reality only contemplates its own inherent glory, so as to realize its hidden divinity. Hence acharya points out that there is no room for duality in the process of pure self- contemplation.

Deliberation (vivechana)

How does spirituality emerge? Spirituality begins when one abandons the relationship of doer and deed with external objects and directs this relationship entirely inward, where the self becomes both the doer and the deed. In this state, the self is the meditator (dhyata), the object of meditation (dhyeya), the act of meditation (dhyan), and ultimately the result of meditation. When all these aspects merge into oneness, without any duality or distinction, spirituality manifests. Concepts like “mine” and “yours” hold no place in such a state. In fact, in such divisive thoughts, spirituality cannot even be discussed, let alone realized.

In a state of mental distraction and conceptualization, spirituality cannot exist. Spirituality is not something that can be merely talked about. In a spiritual state, there is no awareness of who is saying what to whom, or why it is being said. All distinctions dissolve in this experience.

In worldly understanding, relationships exist only between two distinct entities. For example, if I am a mat maker, there is a clear distinction between me as the maker and the mat as the object being made. This doer-deed relationship is understood and accepted in the material world. However, such relationships do not exist in spirituality. In spirituality, the self is the doer, the deed, the action, and the result of the action—all contained within itself.

This concept is encapsulated in the verse:

“Dhyanam dhyeyam yadatmaiva, sambandhah kidrshastada.”

When the soul unites with the supreme soul, it becomes pure consciousness (chinmatra). In this state, the soul is entirely free from desires for fame, recognition, or material gain. It transcends all external influences and distractions caused by associations with external objects.

Even in a busy market, a person rooted in spirituality can immerse themselves in the bliss of their spiritual essence. Yet, spirituality is not something as easily available as carrots or radishes in a marketplace. It is a rare and profound realization, requiring deep inward focus and a state of non-duality.

Spirituality: A Journey of Deep Realization

Attaining spirituality is the result of great effort (purushartha). However, unlike other forms of effort, this endeavor does not bring physical exhaustion, emotional turmoil, or attachments like passion, anger, or aversion. Instead, it fosters a state of equilibrium and inner calm. True spirituality is about understanding and observing reality as it is. Beyond knowing and seeing, there is no additional activity in spirituality.

For instance, consider a boy and a girl who have been childhood friends and play together innocently. As they grow older and their relationship is formally established as husband and wife, their awareness of this bond alters their emotions and behavior. The simplicity of their earlier interactions is lost because their perception has changed. If they had remained unaware of their new relationship, their feelings would have remained unaltered. Over time, if this bond deteriorates, it may lead to separation, symbolized by divorce. This analogy illustrates how awareness of a relationship brings changes in emotions and actions.

Similarly, in the spiritual journey, merely talking or debating about concepts does not lead to liberation (moksha). The spiritual path requires a firm realization that nothing truly belongs to us, no one is “ours,” and we are not bound to anyone. This detachment is beautifully summarized in the Ekatva Bhavana (the meditation on oneness):

“You are born alone, and you will depart alone. Throughout life, no one truly accompanies you. There is no companion or eternal relationship in this existence.”

This truth emphasizes that while relationships and associations arise due to karmic bonds, they are transient. When these bonds dissolve, nothing remains. A spiritual seeker must internalize this understanding and refrain from becoming entangled in the web of actions (karma), doership (kartabhava), and their outcomes. Instead, all such awareness should be directed inward, towards the self. This is the essence of spirituality.

Understanding the depth of spirituality demands not just discussion but immersion. One must dive into the ocean of spirituality rather than merely standing at its shore and talking about its waters. True spirituality begins when its principles are practiced and realized in daily life. Only through such application can the true purpose of understanding spirituality be fulfilled.

Isthopadesh Gatha 25- Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Syntactic Meaning (Anvayarth):
(Aham) I am (katasya kartta) the maker of the mat. (Iti sambandhah) This kind of doer-deed relationship (dwayoh dwayoh) occurs between two distinct entities. However, (yada dhyanam dhyeyam) when the meditative focus (dhyana) and the object of meditation (dhyeya) (atmaa eva) are both the soul itself, (tada) then (keedrshah sambandhah) what kind of relationship can exist?

Interpretative Meaning (Bhavarth):
When distinct entities exist, one entity can act as the instrumental cause (nimitta) for changing the state of another entity, creating a doer-deed relationship. For instance, when I create a mat, I, as the human creator of the mat, am separate, and the mat is a distinct inanimate object. This distinctness allows for a doer-deed relationship.

However, during the unification of the soul (atma) with the supreme soul (paramatma), the soul itself becomes the meditator (dhyata), the meditation (dhyan), and the object of meditation (dhyeya). In such a state, there is no distinction or duality to establish a relationship. The very concepts of doer and deed dissolve into the singular reality of the self.

Contextual Analysis (Utthanika):
Here, the disciple raises a question to the teacher, asking:
“Revered one, if it is said that the soul (atma dravya) and the karmic matter (karma rupa pudgala dravya) do not bind together through the power of spiritual practice (adhyatmayoga), then how can there be the kind of binding where the spaces (regions) of one entity merge with those of another? Since liberation (moksha), which is the state of being completely free from all karmic bonds, is described as the ultimate goal sought by yogis due to its state of uninterrupted and indestructible bliss, how can this process of bondage and liberation be explained?“

In response, the teacher explains through the next verse (Gatha 26), detailing the nature of the soul’s detachment from external entities and its journey toward liberation.

Swadhyay Ishtopadesh Gatha 24 & 25

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 | गाथा 26 | गाथा 27 | गाथा 28 | गाथा 29

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

Utthanika (Prelude):

Parīṣahādyavijñānādāsravasya nirodhinī jāyate’dhyātmayogena, karmaṇāmāśu nirjarā ॥24॥

Poetic Translation (Padyanuvad )

Yogī jan adhyātma yog se, chetan mein nirbādh rahe,
Mano-yog ko vachan-yog ko, kāy-yog ko sādh rahe.
Parīṣhahōn ko, upasargōn ko, sahte vichalit kab hote?
Karma-nirjarā āstrava-rodhak, sanvar prachalit sab hote ॥24॥

Translation (Romanized):
The yogis, through the practice of spiritual discipline, remain unwavering in consciousness.
They refine the discipline of mind, speech, and body.
Enduring trials (parīṣhahās) and obstacles (upasargas), they never falter.
Through the shedding of karmas (karma-nirjarā), restraint of influx (āsrava-rodhak), and the active practice of self-restraint (sanvar), they progress steadily.

By bearing with equanimity by the power of the soulforce, the trials and hardships consequent on world-renunciation, is accomplished speedlly the destruction of karmas and the stoppage of further inflow thereof !

Note – There are two aspects of the karmic force the dravya and the bhava karmas. Dravya karmas simply mean matter which flows into the soul with every thought and word and deed. Bhava karmas are inner mental states, that is to say feelings, cravings and the like which are the causes that lead to the inflow of matter towards the soul. The bondage of the soul con- sists in the state of embodiment which signifies association with matter. The ascetic aspires to separate his soul completely from the material impu- rities that defile and hold it in bondage. The inflow of matter is termed asrava, and takes place only beacuse of a certain kind of magnetic attrac- tion which the soul develops under the influence of desire. It ceases when the soul becomes desireless completely. The matter existing in combination with the soul also then begins to dissolve and soon becomes separated from it. This is termed nirjara, in the course of which many hardships have to be faced by the aspirant. If these are cheerfully borne, the goal of freedom and bliss is reached speedily, and the soul becomes a pure and perfected God. The destruction of desire, therefore, is the key to the situation, and the acharya points out that those who preserve equanimity of mind in the midst of trails and temptations speedily attain to the Supreme Status by the stoppage of the fresh inflow and the destruction of the existing karmas.

Deliberation (vivechana)

You might have studied the Tattvārtha Sūtra and may recall the aphorism:
“Mārgāchyavananirjarārthaṁ pariṣhoḍhavyāḥ pariṣhaḥḥ” (9/8).
It states that to remain steadfast on the path of liberation and to facilitate the processes of restraint (saṁvara) and elimination (nirjarā), it is essential for a seeker to endure adversities (pariṣahas).

The path of liberation is not adorned with flowers, offering comfort and ease. It is rugged, filled with stones, thorns, and uneven terrain. Adversities arise in every step—whether speaking, walking, sitting, sleeping, or eating. Fame brings adversity; the hunger for recognition brings adversity. Criticism, too, is an adversity. At every moment, we must cultivate equanimity (samta) to endure these trials. Without equanimity, even a slight deviation towards attachment can lead to bondage.

For example, adjusting a radio dial slightly can change the station from Ceylon Radio to Vividh Bharati. Similarly, the slightest shift from equanimity towards attachment disrupts the seeker’s progress.

In the Tattvārtha Sūtra, Ācārya Umāsvāmī emphasizes that among the 22 possible adversities, a seeker might face up to 19 simultaneously (9/17). These adversities must not be endured grudgingly but with a sense of equanimity. Only then can one remain firm on the path; otherwise, even minor setbacks can lead to deviation.

As the saying goes:
“The face of one who perseveres remains radiant.”
Another adage states:
“Where there is effort, the flower of success blooms.”

People desire fame and recognition but often shy away from the hard work required to achieve it. Without effort, success is unattainable.

Sometimes, we see individuals attaining fame or rewards with seemingly little effort. This can be attributed to their past-life efforts, just as a cumulative score in an exam includes previous performances. However, those who procrastinated in the past but worked diligently for the final exam also achieve good results.

The essence is clear: effort, whether made in the past or the present, invariably yields results. One must strive to live a life of diligence.

Effort may sometimes yield modest results and other times great success, depending on its intensity. Thus, it is rightly said:
“No effort ever goes unrewarded.”

Do Not Fear Hard Work

One should never fear hard work. A person who has embarked on the path of liberation (mokṣamārga) must not be afraid of challenges. Ācārya Pūjyapāda Swāmī emphasizes that a seeker on the path of liberation should neither feel elation nor despair while enduring adversities (pariṣahas). He uses the term avijñānāt, implying that adversities must not be felt with emotions of joy or sorrow but must instead be experienced with equanimity (samata).

If a seeker feels even the slightest tinge of elation or despair while enduring adversities, they should immediately regain their composure and prepare to face the next challenge with determination.

The Sāmāyika Pāṭha (a text on equanimity) beautifully explains this concept:

“Samata sarvabhūteṣu, saṁyame śubhābhavanā.
Ārttaraundraparityāgaḥ, taddhi sāmāyikaṁ mataṁ.”

• Always maintain equanimity towards all beings.
• Cultivate virtuous intentions through restraint.
• Renounce afflictive and violent thoughts, as this defines true equanimity.

One must develop the conviction that all outcomes, whether favorable or unfavorable, are the results of one’s own past actions (karma). Repeatedly nurturing this belief reinforces equanimity. While reading the Sāmāyika Pāṭha, these ideas may seem clear, but the real test lies in remembering and applying them in daily life.

The verses from Dvātṛṁśatikā further highlight this idea:

“Svaṁ kṛtaṁ karma yadātmanā purā,
phalaṁ tvadīyaṁ labhate śubhāśubham.
Pareṇa dattaṁ yadi labhyate sphuṭaṁ,
svaṁ kṛtaṁ karma nirarthakaṁ tadā.”

• The results one experiences, whether good or bad, are due to one’s own past deeds.
• If it were possible to receive outcomes due to others’ actions, one’s own deeds would become meaningless.

This verse reinforces personal accountability and underscores the importance of recognizing that every situation is a result of one’s own actions.

Applying Equanimity Like Sītā

Simply reciting such principles is not enough—they must be applied consistently in real-life situations. The story of Sītā exemplifies this perfectly. She not only remembered these teachings during sāmāyika (moments of reflection) but also lived by them in every challenging moment of her life.

When questioned about her hardships, she would say, “What can be done? It is the result of my own karma.” Her ability to remember and apply this belief at every step of her life serves as an ideal example for all seekers.

Making Equanimity a Practice

Practicing such equanimity is no simple task. It requires constant mindfulness and effort. Each step on the path of liberation challenges the seeker to stay unwavering, reminding them that everything they experience is a reflection of their own deeds. By adopting this perspective, one can cultivate equanimity and progress steadily on the path to liberation.

Isthopadesh Gatha – Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Swadhyay Ishtopadesh Gatha 23 & 24

स्वाध्याय गाथा सं 24 & 25

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 | | गाथा 25 | गाथा 26 | गाथा 27

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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, “Bhagavan! What is the purpose or benefit of focusing on the soul or worshiping the soul? What fruit will this yield?”

The disciple justifies the question by stating, “The actions of the wise are always undertaken with an understanding of the fruit they yield.”

In response to this inquiry, the Acharya provides an answer.

इष्टोपदेश गाथा 23

अज्ञानोपास्तिरज्ञानं, ज्ञानं ज्ञानिसमाश्रय: ददाति यत्तु यस्यास्ति, सुप्रसिद्धमिदं वच: ॥23॥

ajñānopāstirajñānaṁ, jñānaṁ jñānisamāśrayaḥ
dadāti yattu yasyāsti, suprasiddhamidaṁ vacaḥ ॥23॥

Poetic Translation (Padyanuvad )

Ajñānī kī sharaṇa-gaho to, suno tumheṁ ajñāna mile,
Jñānī-jan kī upāsanā se jñāna mile vardāna phale.
Jiskā swāmī jo hotā hai, pradān usko kartā hai,
Lok nīti yah sunī sabhī ne, pramāṇa virlā kartā hai ॥23॥

Deliberation (vivechana)

An ignorant person, lacking knowledge of the essence of the soul or the nature of inertness, can only impart ignorance to others. Worshipping such an individual leads to ignorance because one can only give what they possess. Conversely, worshipping a knowledgeable person grants knowledge. The principle “dadaati yattu yasyasti”—one gives what one possesses—applies universally. The result of worship aligns with the nature of the one being worshipped. For instance, if we worship the body, we won’t attain knowledge but will instead receive bodily pleasures, sensory indulgences, and movement between different life forms.

In the scriptures, it is stated that beholding a deity can lead to samyak darshan (right faith). However, this is not absolute, as merely seeing a deity does not guarantee the emergence of right faith unless there is true belief and understanding of the divine. Knowing the true nature of the deity is essential. A deity is free from attachments and aversions and devoid of the eighteen flaws. Their image represents detachment (veetarag). Without understanding these aspects, beholding a deity cannot lead to right faith. Thus, the mere act of seeing is not enough to produce samyak darshan, though it can serve as a supportive condition when paired with proper understanding. True darshan of the deity, aligned with their authentic form, contributes to the development of right faith.

For example, viewing an image filled with passion can evoke feelings of attachment, although this is not guaranteed for everyone. Similarly, viewing art can stir different emotions. Such objects serve as a medium or stimulus for emotional responses. Worshipping a knowledgeable person results in gaining knowledge, while worshipping an ignorant person results in perpetuating ignorance. Therefore, one should worship someone whose influence helps the mind steer away from worldly attachments and passions.

One should accept something in the way it has been prescribed because different substances lead to different results based on their intended purpose. For instance, the idea that a doctor cures illness is a formal statement. If a doctor alone could cure all ailments, everyone should recover simply by seeing the doctor, and there would be no need for medication. However, this is not the case. Taking medication is necessary, and it must be done under the doctor’s guidance for it to be effective. Even then, there is no guarantee of recovery.

When medication cures the illness, people credit the doctor, saying the doctor has healed them. However, if the medication fails to work, people often blame both the doctor and the medicine, saying neither was effective. Alternatively, they might admit that their condition was such that it couldn’t be cured or that they didn’t take the medicine as prescribed. These errors, intentional or otherwise, can prevent recovery.

For instance, if someone has a fever of 107°F, even a powerful remedy will not work immediately. The fever must first be reduced to around 102-103°F before the medication can take effect. This illustrates that action should be taken in accordance with factors like substance, place, time, state, and intent. Additionally, consuming medicine with faith is also necessary.

In the context of divine guidance, the trinity of Dev (deity), Guru (spiritual teacher), and Shastra (scripture) serve as supportive agents. Worshipping them with faith yields the benefits of the three jewels (Ratnatraya—right knowledge, right faith, and right conduct). Therefore, devotion and faith are essential.

Worshipping a knowledgeable individual leads to wisdom, while worshipping the ignorant results in ignorance. If someone dismisses these external aids by saying, “The image of Lord Jina is just a stone; what is its significance?” or “Scriptures are just inert objects; what value do they hold?”—such reasoning undermines the benefits these mediums provide. If they had no value, the benefits they bestow would not manifest. Yet, these benefits are evident.

Just as scriptures provide guidance and knowledge, the presence of the revered 1008 Shri Jina Bhagwan also serves as a powerful medium for spiritual gain. When we look at an image, it stirs relevant thoughts in our mind. Similarly, gazing at the idol of Lord Jina invokes thoughts of detachment and serenity (Vitarag). This is a profound benefit.

However, interest and inclination play a pivotal role in deriving such benefits. If one has a genuine interest, the mind can focus wherever one desires; otherwise, it cannot.

“Dadaati yattu yasyasti” — One gives only what they possess; nothing else can be offered. For example, a rose, having fragrance, shares its aroma, while kerosene gives off its own distinct smell. Expecting the rose to emit the scent of kerosene or kerosene to emit the fragrance of a rose is impossible because one can only give what they inherently possess.

Take the example of Eklavya, who crafted a statue of Dronacharya and learned archery from it. Meanwhile, Arjuna received direct instruction from Dronacharya and became a master of archery. This illustrates Eklavya’s focus and dedication. Similarly, if we wish to gain true knowledge, we require unwavering concentration like Eklavya.

Some may argue that Eklavya’s concentration was due to the presence of Dronacharya as a symbol. Today, they might say, there are no such Dronacharyas available. But the Acharyas reply: Why not? We can establish them in idols, just as Eklavya did. Likewise, some may claim that Lord Mahavira is no longer present. However, with faith, dedication, trust, and devotion, the Lord is still accessible to the devoted even today.

Lord Mahavira has been enshrined in idols. If one argues, “This is not the same Lord Mahavira who was present in Samavasarana,” they miss the point. Did the Lord personally hand over Samyagdarshan (right faith) to anyone during his sermons in Samavasarana? Did he deliver it by mail or money order? No, even the living Lord did not do such things. What he did do was give teachings.

Today, even though the Lord enshrined in the idol does not preach, it is still our great fortune that his teachings, preserved in the form of words, continue to exist as scriptures and Agamas. These serve as invaluable resources from which we can derive immense benefit.

The vision of detachment (vitaragata) is an inner perception; it cannot manifest externally. However, if there is an inclination toward detachment, one can observe the external form of detachment even in an idol. Those who perceive detachment in the image of a detached being (vitarag) can protect themselves from the influence of attachment and aversion. Even today, the posture of a vitarag Lord can provide a sign of detachment.

A year consists of 365 days, which pass one by one. Similarly, the days of future years will also slip away, and you might not succeed in utilizing them meaningfully. Despite listening to countless discourses on the soul and even sharing your understanding with others, you remain unchanged. This endless cycle of listening and speaking continues. As the saying goes:

“Listening to scriptures for so long, ears have gone deaf,
Yet the thirst for desires remains unquenched, and life ends in vain.”

What is being conveyed here? “Those who were dark-skinned have turned fair; those who were upright have become crooked; and those who were crooked are now upright.” But wait, Maharaj! How can someone upright become crooked? Earlier, they used to sit straight, but now they cannot sit upright and instead sit crookedly. Isn’t this a physical transformation from uprightness to crookedness? But what about the mental crookedness that has increased beyond measure? The essence of uprightness has been entirely replaced by crookedness due to indulgence in the senses and vices. Now, what kind of treatment is needed for this? It has been an infinite time living with such crookedness, so it feels as though no treatment is necessary. Observe the strangeness of your own mental state. Today, people do not even recognize their ailments as ailments. They fail to acknowledge their suffering and mistake temporary dispositions (vibhav) as their true nature (swabhav). Consequently, they do not feel the need for the treatment offered by teachings and guidance. This is the profound ignorance of worldly beings.

Think! Reflect! Consider the results of all that you have studied so far. What have you gained from it? Assess its impact on your life. Life is invaluable. If you begin to think deeply, even the act of studying may start to feel shallow and unsatisfactory.

In group study sessions, some people arrive early, while others come late. Those who come early leave early, and those who arrive late tend to stay longer. Some even remain seated before the session begins, and some stay after it ends. As for me, I will conduct the study from 2:30 to 3:30. Within this one hour, listen as much as you can. But how much should you listen? How much can you absorb? Whatever knowledge is gained through listening must translate into action. If actions do not align with the knowledge acquired, then that knowledge holds no real value.

When grinding wheat into flour using a millstone, you don’t put in whole grains all at once. For coarse flour (daliya), you add more wheat and rotate the millstone fewer times. For lentil flour, you add even more quantity and turn the millstone even less. Similarly, read less, reflect more. Think deeply and always keep detachment (vitaragata) in mind.

Reflect on whether the work you’ve been doing so far has been rooted in ignorance. It’s like flooding a field of onions with camphor or burning a heap of precious gems to obtain ash for cleaning utensils. Keep such examples in mind and think—if we continue to invest our lives in material pursuits, what greater foolishness can there be? This life is invaluable; no wealth from the three worlds could ever purchase it. Those who understand this material life kick away sensual pursuits, yet we squander our priceless lives chasing them. We trade a priceless diamond for mere grass and mud. What will be the result of such actions? People will only laugh at us.

“Swasamvedanasuvyaktaḥ”—the soul can only be experienced through self-awareness. It cannot be shown or demonstrated. If our awareness even slightly awakens, we can begin to sense the soul’s essence. Through experiences such as “I am here,” “I speak,” “I see,” and “I hear,” one can recognize and trust in the existence of the soul.

A truly wise person does not experience joy in favorable circumstances or sorrow in adverse ones. If they do, they cannot be called wise. A wise individual never gets entangled in the complications of “mine” and “yours.” If one gets caught in attachment, aversion, or the notions of possession and separation, no matter how vast their knowledge, it cannot be called true wisdom. Wisdom does not merely mean knowing external substances but recognizing them as they are and detaching from them, while understanding the self as it truly is. This understanding leads to liberation.

Next, we delve into the discourse on the path of liberation (moksha marg). The root cause of worldly existence is asrava (influx of karmas) and bandha (bondage of karmas). The foundation of liberation lies in samvara (stopping new karmic influx) and nirjara (gradual elimination of previously accumulated karmas). Samvara means preventing new influx, while nirjara refers to the partial removal of past karmic bonds. Thus, anyone embarking on the path of liberation must avoid asrava and bandha and strive, according to their capacity, to practice samvara and nirjara.

Just as a shopkeeper opens their shop while remaining vigilant about avoiding losses and constantly striving for profit, the same applies to the path of liberation. The losses in this path are asrava and bandha, while the profits are samvara and nirjara. A seeker must always remain alert to ensure their “shop” operates successfully. The path to liberation requires consistent vigilance and effort.

Isthopadesh Gatha 23- Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Anvayartha (Literal Interpretation):
(Ajñānopāstiḥ) Worshiping or serving the ignorant
(Ajñānaṁ) results in ignorance
(Dadaati) being given.
(Jñānisamāśrayaḥ) Worshiping or seeking refuge in the wise
(Jñānaṁ) results in knowledge
(Dadaati) being given.
[Because]
(Idam vachaḥ) this saying
(Suprasiddham) is well known:
(Yasya) Whatever one possesses,
(Yattu asti) that very thing
(Dadaati) is what they give.

Bhavartha (Meaning):
Worship of the ignorant leads to ignorance, while seeking the refuge of the wise leads to the attainment of knowledge. The term “ignorant” here refers to those engrossed in worldly attachments, a deluded or false-seeing guru. “Ignorance” signifies delusion, confusion, and doubt. Worshiping such an ignorant person leads to the acquisition of similar delusion and confusion.

The term “wise” refers to those established in their natural self, deeply engrossed in their inner being, and embodied by a true Digambara guru (an ascetic fully immersed in self-realization). By worshiping such a self-realized Digambara guru, one attains the supreme light of knowledge, characterized by discernment between the self and non-self (swa-par viveka). This principle is well known: one can only give what they possess. Thus, one should abandon the worship of the ignorant and instead seek the refuge of the wise.

Uthhanika (Contextual Introduction):
Here, the disciple inquires, “What is the ultimate fruit of being immersed in spirituality and being in the company of the wise?” Specifically, the question seeks to know the result of self-contemplation for a self-centered yogi.

The Acharya responds with Gatha 24 (Verse 24).

Swadhyay Ishtopadesh Gatha 22 & 23

Swadhyay Ishtopadesh Gatha 23 & 24

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 | गाथा 24 | | गाथा 25 | गाथा 26 | गाथा 27

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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, “If such is the nature of the soul, then how should it be worshiped?” On this topic, the teacher responds:

इष्टोपदेश गाथा 22

संयम्य करणग्राममेकाग्रत्वेन चेतस: आत्मानमात्मवान् ध्यायेदात्मनैवात्मनि स्थितम् ॥22॥

Saṃyamya karaṇagrāmamekāgrattvena cetasaḥ
Ātmānamātmavān dhyāyedātmanāivātmani sthitam ॥22॥

Poetic Translation (Padyanuvad )

Capala-svabhāvī sabhī indriyāṁ, inko sanyata prathama karo,
Manoyoga se manamānā man, ko bhī mantrit turata karo.
Apne me sthita ho apne ko, apnepan se āpa tathā,
Dhyāo apne āpa bhala phir, tāpa miṭe santāpa vyathā ॥22॥

Transliteration Meaning:
The restless nature of all the senses, first control them,
With focused intention, immediately discipline the wandering mind.
Be established within yourself, with a sense of self-connection,
Meditate upon your own self, and then the heat of suffering and pain will vanish.

Controlling his senses, with concentrated mind, the knower of the Self should contemplate the self, seated in his own Self, through the Self!

Note – The contemplation of the divinity of the self, that is the soul, is only possible through the soul itself, by turning attention inwards. Now, because the self is seated inwards and the objects of the senses which attract and enthral the mind lie outwards the withdrawal of the mind from the outside, that is to say the controlling of the lustful cravings of the lower nature, is an absolute necessity for the realisation of the glory appertaining to Life. For one cannot serve two masters at one time. The Self and the world are antagonistic in nature. The dominance of the latter means the mancipation and distress of the former. Hence, the wise banish the world completely from their thoughts and attend with one-pointed mind to the glorious Divinity of the Self, seated inside.

Deliberation (vivechana)

When one realizes the essence of the soul (ātma-tattva) and firmly believes, “I can attain true happiness, I can become eternal and immortal,” the question arises: what should one do next? Addressing this doubt, the Acharya states that first and foremost, “saṁyamya karaṇa-grāmam”—one must discipline the senses that constantly run toward external objects of desire.

Discipline of the Senses:
To discipline the senses does not mean simply closing the eyes, wrinkling the nose, shutting the mouth, or plugging the ears with fingers. Rather, it refers to controlling the desires that arise from the senses’ interaction with their objects. This control of desire is what is called saṁyama (restraint), which forms the foundation of spiritual practice (sādhana). Without such practice, no one has ever realized the soul, nor will anyone ever succeed in doing so.

Addressing Bhartrihari, Acharya Shubhachandra Swami explains in the Jñānārṇava Grantha:
Those who cannot control their senses or focus their mind but claim to be meditating on the soul are deceiving themselves through their own thoughts (4/17). Without restraint, attempting self-realization is as futile as trying to break a mountain with one’s head. Think about it—will the mountain break or the head? The head, of course. Similarly, one should remember that external or superficial practices without inner discipline are merely self-delusion.

Focus the Mind:
The Acharya further states, “ekāgratvena cetasaḥ”—concentration of the mind is equally essential. As long as one’s cravings for sensory pleasures, fame, gain, or adoration persist, the mind cannot turn inward. A restless mind cannot achieve stillness or focus on the soul. The coexistence of an outwardly wandering mind and inward meditation is impossible at any time.

Thus, controlling the senses and focusing the mind are prerequisites for true self-realization. Only then can one progress toward the meditation and realization of the soul.

English Translation:

You say, “Maharaj, give us a mantra or suggest a practice that can stabilize our restless mind.” I would like to ask you first: where does your mind wander? Why does it stray so far and wide? Why does it go where you don’t want it to? And why does it keep wandering? Maharaj, we cannot answer this question.

It’s surprising to hear that you don’t even know the workings of your own mind, so how can I tell you? Just as a doctor asks why your head hurts—what did you eat?—and you respond, “I didn’t eat anything,” the doctor might still insist that there must be a reason, as nothing happens without a cause.

Similarly, I ask you: why does your mind wander to certain places and not others? You may say, “It’s my nature.” And if it’s your nature, then it cannot be eliminated—even by a mantra. Then I cannot give you a mantra either because nature cannot be altered by a mantra.

But wait, Maharaj, you are sitting here, and your mind remains stable. How is that possible? Yes, that’s a good question! If restlessness is my nature, then how is your mind stable? This is an important question, and I’m glad you asked it.

Listen: Your mind will go wherever you find interest (rasa). No matter how much effort you make, this will remain true. For example, when a mother tells her son, “Eat this, my child,” he will refuse if he doesn’t feel like eating, even if the food is excellent. But he will eat something he enjoys, even if his mother doesn’t consider it good. If you offer something aligned with his interest, he’ll eat it.

Similarly, if your interest lies in sensory pleasures, your mind will remain engaged in those. In this situation, if you try to focus through a mantra, it won’t work. The only way to focus the mind is to withdraw it from sensory objects. Only then can concentration emerge, creating the foundation for self-meditation (ātma-dhyāna).

Even God cannot divert your mind even slightly if you are unwilling. In fact, God does not interfere with free will, so how can anyone else stabilize your mind? Only you can do that, which is why it is said that no one—not even God—can force your mind to concentrate.

Do you know how small an angle of one degree is? Out of 360 degrees, it’s a minuscule part. Even if God tries, He cannot change even that much for you unless you are willing, because your mind repeatedly goes where your interest lies. The mind doesn’t wander aimlessly; it goes precisely where its interest directs it.

What is the Mind?

The mind is essentially the result of knowledge. It moves toward objects or thoughts that you believe are pleasurable. However, when that belief fades, the mind ceases to be drawn there because it no longer finds joy. Everything people do—eating, listening, singing, going, or coming—is done with attention. No activity occurs without focus. Therefore, there is no need to “learn” or “teach” focus in this world; rather, one must unlearn the conditioned attention.

Who taught you this attention? No one taught it. You brought it with you from infinite past lives. For example, a newborn child instinctively signals its mother for food by crying. Who taught the baby to cry for food immediately after birth? This act stems from habits formed over previous lives, not new learning. Similarly, the ability to focus is ingrained in us from birth.

Just as a child is habituated to eating, we are habituated to attention. Attention constantly flows toward sensory objects, and pleasure is experienced through them. But the moment you awaken the belief that there is no real happiness in sensory objects, your mind begins to withdraw from them. This marks the reduction of harmful attention patterns like ārta dhyāna (sorrowful focus) and raudra dhyāna (angry focus).

When one disciplines oneself away from the indulgence in the five senses, the mind naturally becomes concentrated. While complete concentration may not be achieved initially, over time, it becomes easier to focus whenever you choose. This concentration eliminates obstacles to self-reflection (ātma-chintan).

Concentration means to direct attention toward one principal object. However, if you fixate on sensory objects, how can you anchor your awareness on the soul? If the mind doesn’t settle on the soul, it won’t generate interest in it, because during that time, pleasure is being derived from elsewhere.

If asked, “What type of pleasure do you desire?” you might say, “Maharaj, we want the bliss of self-meditation.” But remember, as long as your interest lies in sensory objects, you cannot simultaneously experience the joy of self-reflection.

For instance, if your mind is preoccupied with checking news on your phone while eating, even the sweetest delicacy, like a rasgulla, will fail to delight you. Similarly, during self-reflection, if your mind strays toward external sensory pleasures, you will not experience the essence of self-realization.

Few Understand True Interest in Self-Realization

Very few people truly understand or feel how much interest they genuinely have in the essence of the soul (ātma-tattva). How much effort are we putting into aligning with this interest? Are we even trying to cultivate focus or concentration? Reflect on this: if there is no consistent effort, how can any achievement be possible? Therefore, we must strive to experience the joy and peace inherent in the soul and adopt the practices that enable such experiences. Without this, self-realization cannot occur.

The yogis, saints, and sages who have experienced the essence of the soul have documented their realizations in scriptures. When we read these scriptures, a desire arises within us to see and know the soul. Spiritual teachers and saints guide us by explaining the essence of the soul and providing knowledge about the practices that lead to its realization.

Why Don’t We Follow the Path of the Sages?
The primary reason is our mindset. We talk more than we act; we express desires but rarely genuinely pursue them. Even accepting this truth about our nature can be challenging. Despite our words, we often fail to internalize these truths. The mind, being restless, finds pleasure in transient, worldly objects. As long as the mind enjoys these sensory pleasures, self-realization remains out of reach, no matter how much one tries.

The Power of Belief and a Fixed Goal
When one firmly believes that there is no lasting happiness in sensory pleasures, the mind naturally begins to withdraw from them. This conviction ensures that the mind no longer gravitates toward external objects. Generally, the eyes don’t wander on their own—it is the mind that flits here and there. Once the mind is disciplined, even if all the pleasures of the world are placed before a person, they will not indulge. If they do see them, it is with detachment:

• “Pashyannapi na pashyati” – Seeing, yet not seeing.
• “Khadannapi na khadati” – Eating, yet not eating.
• “Gachhannapi na gachhati” – Walking, yet not walking.
• “Bruvannapi na bruute” – Speaking, yet not speaking.

This is the state of focused mindfulness and detachment that leads to liberation (moksha-purushartha). Beyond this, there is no other effort required for liberation.

The Power of Consistent Practice

Practice has such transformative power that a state of mind built over years can change in a single moment, or with one focused effort. However, due to the ingrained habits of the past, repeated practice is often necessary. Old tendencies cannot be eliminated in an instant. For example, consider a wall that has been covered with moss. If we whitewash it during the rainy season, the rain not only washes away the lime but also leaves behind dirt and moss. One coat of lime does not make the wall clean and bright. It takes multiple applications—first to remove the moss, then to coat the wall with lime, and finally, repeated applications to ensure it is truly clean and white. Similarly, superficial efforts won’t suffice. True transformation requires repeated, sincere practice until the “moss” of old habits is entirely removed.

Focus During Practice
When practicing, avoid looking at others—what they are doing or how they are doing it. Focus on yourself. Ask, “How am I doing this?” A noticeable change can occur in a single day, provided the effort is genuine and precise. Like taking medicine with faith that it will work, practice must be done with belief and dedication. If the mind ceases to harbor attachment (rāga) or aversion (dveṣa) toward sensory objects, the practice is being applied correctly. Over time, this will reduce mental restlessness and stabilize the mind.

A controlled and focused mind can remain undisturbed even when surrounded by worldly temptations. For instance, if someone observes a vow or fast with a steadfast mind, they recall the sanctity of a temple even while at home. Conversely, if the mind is restless and the fast is observed merely by imitating others, they may think of home even while standing in a temple.

Steadfastness in Faith
A resolute mind is unwavering. For example, when someone told Revati that the 25th Tirthankar had arrived and invited her to see him, she firmly replied, “There are only 24 Tirthankars. All of them have attained liberation. No new Tirthankar can appear now.” Her unwavering faith and clarity exemplify the steadiness required on the path of liberation. Acharya Samantabhadra praised her in the fourth Amūḍhadṛṣṭi (steadfast discernment) section of his teachings, indicating that faith, strength, and determination like Revati’s are essential for progress on the path of liberation.

Influence of Others
It is often said that one melon changes its color by being near another melon. However, this influence is superficial. Gold, for instance, remains gold even if its surface appears white due to mercury. Its inner quality does not change. Similarly, external influences cannot wholly transform an individual unless there is inner alignment and readiness.

The Soul as the Ultimate Observer
Liberation is achieved when the soul observes itself within itself and recognizes itself. This is the only path to self-realization. Whether you begin today, tomorrow, or in the future, this is the inevitable step. Only through personal effort can the essence of the soul be experienced. Without action, realization is impossible.

How to Begin?
If you have the curiosity to know “how to do this,” stay in the company of those who are practicing it. Their guidance and presence will naturally show you the way.

Isthopadesh Gatha 22- Dwadasa Varshiya Shraman Sanskriti Swadhyaya Pathyakram

Literal Meaning (Anvayartha):
The soul (ātman), by restraining the group of senses (karaṇagrāmaṁ), should focus its mind (cetasah) with concentration (ekāgratvena) upon itself (ātmani). Using its own soul (ātmanā eva), it should meditate (dhyāyet) on the soul (ātmanam), contemplating its own essence.

Philosophical Interpretation (Bhāvārtha):
The mind can only focus on one object at a time. When the senses are engaged with external objects, the soul cannot concentrate on itself. Therefore, to meditate on the self, one must withdraw the senses from external objects and focus the mind inwardly on the soul. Contemplating the pure nature of the soul leads to its realization. Through such focused meditation, attachment (rāga), aversion (dveṣa), and other passions are subdued, preventing the formation of new karmic bonds. This process facilitates the cessation (saṁvara) and shedding (nirjarā) of karmas, ultimately leading to their destruction. Thus, one must meditate on one’s own soul, by one’s soul, within one’s soul.

Utthanika (Prelude):
Here, the disciple asks, “O Revered One, what is the purpose or benefit of meditating on or worshiping the soul? What fruit does it yield?” Since thoughtful individuals act with an awareness of the outcomes, the disciple seeks clarity about the result of such a practice. In response, the teacher explains this concept through Gāthā 23.

Swadhyay Ishtopadesh Gatha 21 & 22

Swadhyay Ishtopadesh Gatha 22 & 23

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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 | गाथा 26 | गाथा 27

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