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Jainism

इष्टोपदेश गाथा सं 13

आचार्य श्री विद्यासागरजी महाराज द्वारा पद्यानुवाद एवं विवेचना

उत्थानिका-फिर शिष्य का कहना है कि भगवन् ! सभी संसारी प्राणी तो विपत्ति वाले नहीं हैं, बहुत से सम्पत्ति वाले भी दीखने में आते हैं। इसके विषय में आचार्य कहते हैं-

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

अन्वयार्थ – (दुरज्यॆन) बड़ी कठिनाइयों से कमाये जाने वाले तथा (असुरक्ष्येण) सुरक्षित न रहने वाले (नश्वरेण) विनश्वर (धनादिना) धन, पुत्रादिकों के द्वारा (स्वस्थंमन्यः) अपने आपको स्वस्थ (सुखी) मानने वाला (कः अपि जनः) कोई भी मनुष्य (सर्पिषा) घी को खाकर (ज्वरवान् इव) ज्वर से पीड़ित मनुष्य की तरह मूर्ख होता है।

पद्यानुवाद

जिनका अर्जन बहुत कठिन है, स्वभाव जिनका मिटना ही है,

संरक्षण ना सम्भव है, ये धन-कंचन-वैभव हैं।

फिर भी निज को स्वस्थ मानते, धनपति धन पाकर वैसे,

ज्वर से पीड़ित होकर जो जन, घृत-मय भोजन कर जैसे ॥13॥

English Translation of Ishtopadesh Gatha 13

विवेचना

जिस तरह ज्वर से पीड़ित मनुष्य ज्वर की दाह मिटाने के लिए घृत का पान कर यदि अपने को स्वस्थ माने तो यह भ्रम है क्योंकि वास्तव में वह स्वस्थ नहीं है और न ही घृतपान करने से स्वस्थ हो सकता है। अपितु उल्टा दुःखी ही होता जाता है। उसी प्रकार अज्ञानी मनुष्य भी धनादि इष्ट वस्तुओं के समागम से अपने को सुखी मानता है पर वास्तव में वह सुखी नहीं कहा जा सकता, क्योंकि धन के उपार्जन में बहुत कष्ट होता है। उससे अधिक कष्ट उसके संरक्षण में होता है। यहाँ आप लोगों की बात कही जा रही है। आप लोग स्वयं अनुभूत हैं इस बात से कि धन के अर्जन करने में कितनी अधिक कठिनाईयों का सामना करना पड़ता है? सुख-सुविधा से धनार्जन नहीं होता। रात-दिन पसीना-पसीना बहाकर के एक-एक पाई करके कैसे धन कमाते हैं, इसका स्मरण तो किया करो, क्योंकि जो धन अर्जित करता है उसी को यह ज्ञान रहता है कि कितनी कठिनाईयाँ आती हैं? थोड़ा भी धन आ गया तो अब उसकी सुरक्षा कठिन है। ताला लगाओ। ट्रेजरी में रखो इत्यादि। इन साधनों से धन की सुरक्षा फिर भी सम्भव है लेकिन धर्म की सुरक्षा ताला लगाने से नहीं होगी।

धन को पेटी में कितना भी सुरक्षित रखो, धन तो नष्ट होता ही है क्योंकि जब भाग्य पलट जाता है तो धन यूँ ही निकल जाता है। धन को हाथ का मल कहते हैं। धन नष्ट होने पर व्यक्ति हाथ मलता रह जाता है।

लोभ करना कषाय है, इसको छोड़ने का प्रयास करो। यही एकमात्र जीवन का उद्देश्य होना चाहिए। अन्यथा जीवन जैसा मिला वैसा ही चला जायेगा। अतः निमित्त के ऊपर क्षुब्ध नहीं होना चाहिए। संसारी प्राणी और मनुष्य की यह सबसे बड़ी कमी है। विशेष रूप से मनुष्य को ही यह बात समझने की आवश्यकता है। जब मनुष्य के पुण्य का उदय होता है तो वह प्रशंसा का पात्र बनता है अन्यथा आलोचना का पात्र बन जाता है। अपने कर्म का उदय ही अपने को दण्डित करता है और अपने कर्म का उदय ही अपने को निन्दित करता है। कर्म का फल नोकर्म के सहयोग से मिलता है। तो कर्म क्या है? जैसे पर्दा या कपड़े में फिल्म नहीं होती किन्तु फिल्म का रिफलेक्शन पर्दे पर पड़ता है वैसे ही नोकर्म में फल देने की शाक्ति नहीं होती किन्तु नोकर्म के बिना कर्म अपना फल देने में समर्थ नहीं होता। चूँकि नोकर्म द्वारा कर्मफल अनुभूत होता है इसलिए आप लोग नोकर्म पर टूट पड़ते हैं। यह आपका अज्ञान है। यह नोकर्म तो सफेद वस्त्र के समान है जिस पर रील का रिफलेक्शन आ जाता है। रील समाप्त हो जाती है तो रिफलेक्शन भी समाप्त हो जाता है, फिर कोरा सफेद पर्दा मात्र रह जाता है, उस कोरे पर्दे, को कोई देखना नहीं चाहता क्योंकि पर्दे पर कुछ रहता ही नहीं। कर्म रील के समान है जबकि नोकर्म पर्दे के समान है, जिस पर कर्म की फल रूपी फिल्म दिखाई देती है। लेकिन मोह के कारण अज्ञानी मोही प्राणी कर्म की ओर दृष्टि न करके नोकर्म को ही देखने का प्रयास करता है। कर्मों को पकड़ो, उन पर विश्वास करो तो कर्मों को समाप्त करने के साधन भी आपको मिलेंगे। कर्मों को पकडने का मतलब यह है कि कर्मों के बारे में विचार करो कि ये कर्म कैसे आये, क्यों आये? कब आये? कब तक जायेंगे? कैसे जायेंगे? क्या-क्या इन कर्मों के प्रभाव हैं? यह जानोगे तो निश्चित रूप से इनसे मुक्त हो सकोगे। कर्मों को समाप्त करने की प्रक्रिया को स्वीकार करने का नाम ही मोक्षमार्ग है। नोकर्म शरीर भी है, इसको जो प्राप्त करता है, उससे जो ममत्व भाव रखता है, वह शुचितम पदार्थों के बीच भी अशुचिता का अनुभव करने लगता है।

“आत्मा तो शुद्धनिश्चयनय की विवक्षा से शुद्ध बुद्ध निरञ्जन स्वभाव वाला है फिर भी कर्मोदय के कारण शरीर का योग पाकर अशुद्ध हो जाता है। फलतः समीचीनता को जानना छोड़ देता है, जिससे शुद्धत्व की पहचान नहीं कर पाता, इसलिए केवलज्ञान को भी प्राप्त नहीं कर पाता। अर्थात् जो अपने को नहीं जान पाता वह सबको नहीं जान सकता। आचार्यों ने कहा ही है कि “जो एगं जाणदि सो सव्वं जाणदि” जो एक आत्मतत्त्व को जानता है वही सबको जान सकता है।

स्वभाव नैमित्तिक नहीं होता। अतः वह अन्तरहित रूप होता है, किन्तु विभाव पर कृत होता है, नैमित्तिक होता है, अतः तात्कालिक होता है, त्रैकालिक नहीं हो सकता। जब तक यह जीव संसार दशा में रहता है तब तक वह अनन्ततत्त्व का पूर्ण का ज्ञाता हो ही नहीं सकता। अपूर्ण को ही जानता रहता है। आचार्य कुन्दकुन्द महाराज ने भी इसी बात का समर्थन करते हुए ‘श्रीसमयसारजी’ ग्रन्थ में लिखा है कि-

सो सव्वणाणदरिसी, कम्मरएण णियेण वच्छण्णो। संसारसमावण्णो, णवि जाणदि सव्वदो सव्वं ॥ १६०॥

अर्थात् वह ज्ञाता द्रष्टा स्वभाव वाला जीव भी अपने कर्मों से ऐसा बँधा हुआ है, जिससे वह संसार दशा को प्राप्त है, फलस्वरूप वह जीव सबको सर्वदा नहीं जान सकता। यह कर्मोदय की दशा की बात है।

प्रश्न उठता है कि संसारी प्राणी को यह कर्म की दशा कैसे प्राप्त हुई? तो इसके समाधान में आचार्य कहते हैं कि शरीर के योग से ही सब कुछ होता है। शरीर के बिना आत्मा की यह दशा बन नहीं सकती। जिस शरीर के बारे में आप लोग बार-बार सोचते हैं कि मुझे अच्छा शरीर मिल जाये, अच्छा वैभव मिल जाये। लेकिन आचार्य कहते हैं कि ये सारी की सारी वस्तुयें, ये सभी वैभव मात्र संसारी प्राणी के लिए हैं वही इन चीजों को प्राप्त करने की इच्छा रखता है। इच्छाओं की पूर्ति होने से प्राप्त हुए शरीर, धन-वैभव और अन्य वस्तुओं से ममत्व बढ़ता जाता है, फलतः कर्म बन्धन भी दृढ़ होता जाता है। इसलिए इसकी प्रार्थना वृथा है ‘तदर्थं प्रार्थना वृथा’ ऐसा कहा भी है, क्योंकि इसी के कारण संसारी प्राणी को अशुभता का अनुभव करना पड़ रहा है। पावन होते हुए भी अशुचिता का अनुभव करना पड़ता है।

English Translation of Ishtopadesh Gatha 13

इष्टोपदेश गाथा 13 – द्वादशवर्षीय श्रमण संस्कृति स्वाध्याय पाठ्यक्रम

अन्वयार्थ – (दुरज्यॆन) बड़ी कठिनाइयों से कमाये जाने वाले तथा (असुरक्ष्येण) सुरक्षित न रहने वाले (नश्वरेण) विनश्वर (धनादिना ) धन पुत्रादिकों के द्वारा (स्वस्थंमन्यः) अपने आप को स्वस्थ (सुखी) मानने वाला (कः अपि जनः) कोई भी (ज्वरवान् इव) शीत ज्वर से पीड़ित मनुष्य की तरह (सर्पिषा) घी में अपने को सुखी मानता है मूर्ख होता है।

भावार्थ – पहले तो धन बड़ी कठिनाई, परिश्रम और कष्ट से कमाया जाता है। और थोड़ा-थोड़ा करके एकत्रित किया जाता है, यदि किसी तरह कुछ धन इकट्ठा भी हो जाये तो उसे चोर, डाकू, राजा, भाई, पुत्र, स्त्री, मित्र, अग्नि आदि से सुरक्षित (बचाये) रखना बहुत कठिन है। किसी तरह धन सुरक्षित भी रहे तो वह सदा बना नहीं रहता, परिवार के पालन-पोषण में सन्तान के पढ़ाने लिखाने में, विवाह कार्य में, रोग की चिकित्सा करने में, खाने, पीने, ओढ़ने में वह नष्ट होता ही है। ऐसे धन के द्वारा कोई मनुष्य अपने आपको सुखी माने तो वह वैसा ही मूर्ख है जैसे कि ज्वर से पीड़ित (बुखार वाला) मनुष्य घी पीकर के अपने को सुखी (बलवान्) समझे। यानी शांत ज्वर के समय घी पी लेने से जैसे ज्वर बढ़ता है, उसी तरह ज्यों-ज्यों मनुष्य के पास धन बढ़ता है त्यों-त्यों उसे चिन्ता, भय, व्याकुलता भी बढ़ती जाती है, शान्ति, सुख, सन्तोष तो धन छोड़ने से मिलता है ।

उत्थानिका – फिर भी शिष्य पूछता है कि बड़े आश्चर्य की बात है कि जब धनादि सम्पत्ति का अर्जन एवं रक्षण इतना दुःखकारी है, तब ऐसी सम्पत्ति को लोग छोड़ क्यों नहीं देते ? आचार्य उत्तर देते हैं –गाथा 14

स्वाध्याय गाथा सं 12 & 13

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इष्टोपदेश Ishtopadesh

English Translation of Ishtopadesh Gatha 13

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December 4, 2024

Jainism

Ishtopadesh Gatha 4

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

Utthānikā (Introduction)

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

इष्टोपदेश गाथा 4

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

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

Poetic Translation (Padyanuvad )

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

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

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

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

Deliberation (vivechana)

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

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

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

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

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

Avoidance of Desires and Passions

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

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

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

Question: What does a devotee of Lord Jinendra do?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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December 4, 2024

Jainism

Ishtopadesh Gatha 3

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

Utthānikā (Introduction)

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

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

इष्टोपदेश गाथा 3

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

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

Poetic Translation (Padyanuvad )

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

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

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

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

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

Deliberation (vivechana)

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

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

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

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

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

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

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

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

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

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

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

Swadhyay Ishtopadesh Gatha 3 & 4

इष्टोपदेश Ishtopadesh

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December 4, 2024

Jainism

इष्टोपदेश गाथा सं 12

आचार्य श्री विद्यासागरजी महाराज द्वारा पद्यानुवाद एवं विवेचना

उत्थानिका-यहाँ पर शिष्य पूछता है कि स्वामिन् ! माना कि मोक्ष में जीव सुखी रहता है, किन्तु संसार में भी यदि जीव सुखी रहे तो क्या हानि है? कारण कि संसार के सभी प्राणी सुख को ही प्राप्त करना चाहते हैं। संसार में ऐसी क्या खराबी है? जिससे कि संत पुरुष उसके नाश करने के लिए प्रयत्न किया करते हैं? इस विषय में आचार्य कहते हैं- हे वत्स सुनो |

विपद्भवपदावर्ते पदिकेवातिवाह्यते । यावत्तावद्भवन्त्यन्याः प्रचुराः विपदः पुरः ॥12॥