Pujyapada Swami, the author of the Ishtopadesha (Discourse
Divine), was a jaina saint, of the Digambara sect, who
flourished in the fourth century A.D. He composed several
important works on the jaina philosphy and religion of which
"Sarvertha Siddhi", "Jinendra Vyakarna",
"Samadhi Shatka" and the "Ishtopadesha"
are the most Famous.
1 He who has attained the purity of his own nature by the destruction of all his karmas, by his own effort to such an Omniscient Paramatman salutation.
2 As gold in the ore is held to become pure gold on the intervention of the real causes of
purification, in the same manner on the attainment to self-nature the impure (unemancipated) soul is also regarded as pure
3 Observance of vows leads to birth in the heavens, therefore their observance is proper; the
vowless life drags one to a birth in 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 their conditions; precisely the same difference is to be found between the condition of him who leads a life regulated by the vows and of him whose life is not so regulated!
4 The soul that is capable of conferring the divine status when mediated upon, how far can the heavens be from him? Can the man who is able to carry a load to a distance of two koese feel tired when carrying it only half a kos ?
लभते नहि |
5 The happiness that is enjoyed by the residents of heavens appertains to the senses, is free from disturbance (literally, disease), enjoyable for very very long periods of time, and is without a parallel outside the heavens!
6 The experience of pleasures and pains of the samsari jivas (unemancipated souls) are unreal: for this reason the sense-produced pleasures give rise, like disease, to uneasiness on the approach of trouble!
7 Deluded by infatuations the knowing being is unable to acquire adequate knowledge of the nature of things, in the same way as a person who has lost his wits in consequence of eating intoxicating food is unable to know them properly!
8 All the objects, the body, the house, wealth, the wife, the son, the friend, the enemy and the like, are quite different in their nature from the soul; the foolish man, however, looks upon them as his own!
नगे नगे ||
9 Birds gather
together to pass the night, on a tree, from various places in different directions in the evening; but at the earliest moment at the break of the day, they depart, in the pursuit of their diverse purposes, for different places in all directions!
10 Why should the evil-doer become angry with him who takes revenge on him? He who pulls down the trangura with both his feet is himself felled to the ground through its instrumentality! This is but just! It, therefore, does not become one to get angry!
11 Tied to the long rope entwined with (the strands of) attachments and aversions, the soul is whirled about in the ocean of samsara (transmigratory existence) for immeasurable time, led by ignorance!
12 The samsara (transmigratory condition) is like a wheel at a well, where before one bucketful of distress is got over a large number of afflictions overtake the soul!
13 He who regards himself as happy on account of the possession of wealth and other like objects of desire, that are obtained with great trouble, that require a lot of botheration in their protection and that are after all perishable, is like the fool who eats clarified butter when suffering from fever and them thinks that he is enjoying good health!
14 The fool is not warned by seeing distress overtake others; he acts like the man who, seated on the top of a tree in the midst of a burning forest, sees deers and other living things perish, but does not think that the same fate is soon to overtake him!
15 Time is the cause of the shortening of the duration of life as well as of the increase of wealth: the amassers of wealth love money more than their lives!
16 The poor man who accumulates wealth so as to be able to acquire merit and the destruction of evil karmas by spending it in charity is like the man who covers himself with filth in the expectation that he is going to bathe his body thereafter.