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
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
Download PDF
इष्टोपदेश – द्वादशवर्षीय श्रमण संस्कृति स्वाध्याय पाठ्यक्रम
उपरोक्त PDF डाउनलोड करने के लिए सबसे पहले आपको जैन समुदाय FD फोरम का सदस्य बनना होगा
To download above pdf first you have to become member of Jain community FD forum