The Destruction Caused by Addictions – Shlok 31

पद्मनन्दि पंचविंशतिका धर्मोपदेशामृत श्लोक 31

Padmanandi Panchvinshatika Dharmopadeshamrit

३१) द्यूताद्धर्मसुतः पलादिह बको मद्याद्यदोर्नन्दनाः चारुः कामुकया मृगान्तकतया स ब्रह्मदत्तो नृपः । चौर्यत्वाच्छिवभूतिरन्यवनितादोषाद्दशास्यो हठात् एकैकव्यसनाहता इति जनाः सर्वैर्न को नश्यति ।। ३१ ।।
टीका-इह लोके। अमुना प्रकारेण। हठात् । एकैकव्यसनाहताः एकएकव्यसनेन पीडिताः जनाः दुःखिताः जाताः । सर्वैर्व्यसनैः कः पुमान् न नश्यति। अपि तु नश्यति। द्यूतात् धर्मसुतः युधिष्ठिरः नष्टः। पलात् मांसात् बको नाम राजा नष्टः। मद्यात् सुरापानात् यदोः नन्दनाः नष्टाः। चारुः चारुदत्तः कामुकया वेश्यया नष्टः। स ब्रह्मदत्तः नृपः मृगान्तकतया अहेटकवृत्त्या नष्टः। चौर्यत्वात् शिवभूतिर्ब्रह्मणः नष्टः। अन्यवनितादोषात् परस्त्रीसंगात् दशास्यः रावणः नष्टः। तत्र सर्वैः व्यसनैः कः न नश्यति ॥ ३१ ॥
अर्थ – यहाँ जुएसे युधिष्ठिर, मांससे बक राजा, मद्यसे यादवजन, वेश्यासेवनसे चारुदत्त, मृगोंके विनाशरूप शिकारसे ब्रह्मदत्त राजा, चोरीसे शिवभूति ब्राह्मण तथा परस्त्रीदोषसे रावण; इस प्रकार एक एक व्यसनके सेवनसे ये सातों जन महान् कष्टको प्राप्त हुए हैं। फिर भला जो सभी व्यसनोंका सेवन करता है उसका विनाश क्यों न होगा? अवश्य होगा ।।
विशेषार्थ – ‘यत् पुंसः श्रेयसः व्यस्यति तत् व्यसनम्’ अर्थात् जो पुरुषोंको कल्याणके मार्गसे भ्रष्ट करके दुःखको प्राप्त कराता है उसे व्यसन कहा जाता है। ऐसे व्यसन मुख्य रूपसे सात हैं। उनका वर्णन पूर्वमें किया जा उनके नामोंका निर्देश मात्र यहाँ किया गया है। संक्षेपमें उनके कथानक इस प्रकार हैं। –
१. युधिष्ठिर – हस्तिनापुरमें धृतराज नामका एक प्रसिद्ध राजा था। उसके अम्बिका, अम्बालिका
और अम्बा नामकी तीन रानियाँ थीं। इनमेंसे अम्बिकासे धृतराष्ट्र, अम्बालिकासे पाण्डु और अम्बासे विदुर उत्पन्न हुए थे। इनमें धृतराष्ट्रके दुर्योधन आदि सौ पुत्र तथा पाण्डुके युधिष्ठिर, अर्जुन, भीम, नकुल और सहदेव नामक पाँच पुत्र थे। पाण्डु राजाके स्वर्गस्थ होनेपर कोरों और पाण्डवोंमें राज्यके निमित्तसे परस्पर विवाद होने लगा था। एक समय युधिष्ठिर दुर्योधनके साथ द्यूतक्रीडा करनेमें उद्यत हुए। वे उसमें समस्त सम्पत्ति हार गये। अन्तमें उन्होंने द्रौपदी आदिको भी दाँवपर रख दिया और दुर्योधनने इन्हें भी जीत लिया। इससे द्रौपदीको अपमानित होना पड़ा तथा कुन्ती और द्रौपदीके साथ पाँचों भाइयोंको बारह वर्ष तक वनवास भी करना पड़ा। इसके अतिरिक्त उन्हें द्यूतव्यसनके निमित्तसे और भी अनेक दुःख सहने पड़े।

English Translation

31.
From gambling, Dharmasuta (Yudhishthira) was ruined;
from eating flesh, King Baka was destroyed;
from intoxication, the sons of Yadu perished;
from lust, Chārudatta met his downfall;
from hunting, King Brahmadatta was ruined;
from theft, the Brahmin Shivabhūti fell;
and from desire for another’s wife, Rāvaṇa was destroyed.

Thus, each person perished through a single addiction.
Then how can anyone who indulges in all vices together possibly escape destruction?

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Explanation

This verse teaches that even one uncontrolled addiction is enough to destroy a person’s life, so what can be said of one who indulges in many?

Each example highlights how a specific vice led to ruin:

• Yudhishthira lost everything through gambling.
• King Baka was destroyed due to meat-eating and violence.
• The Yadavas were ruined by intoxication (alcohol).
• Charudatta suffered deeply due to attachment to a courtesan.
• King Brahmadatta met his end through cruel hunting.
• Shivabhuti, a Brahmin, fell due to theft.
• Ravana was destroyed because of desire for another man’s wife.

Each of them fell because of one dominant vice.
Therefore, the verse asks:
If one single addiction can cause such destruction, how can a person survive who indulges in many vices at once?

The verse teaches that:

• Addiction is not merely habit — it is a spiritual downfall.
• Even noble people fall when discipline is lost.
• True strength lies in self-control, not indulgence.
• Every vice slowly pulls the soul away from peace, wisdom, and liberation.

This verse serves as a warning and guidance — urging restraint, awareness, and purity of conduct.

The Story of Yudhishthira

In Hastinapur, there lived a renowned king named Dhritarashtra. He had three queens—Ambika, Ambalika, and Ambā. From Ambika was born Dhritarashtra, from Ambalika was born Pandu, and from Ambā was born Vidura.

Yudhishthira was the eldest of the five Pandava brothers and the son of Dharma (the god of righteousness). Because of this, he was known as Dharmaraja — the king who always followed truth, justice, and moral conduct.

From childhood, Yudhishthira was calm, wise, patient, and truthful. He never spoke a lie and always respected elders, sages, and laws of righteousness. People loved him for his gentle nature and sense of justice.

Dhritarashtra had one hundred sons, headed by Duryodhana, while Pandu had five sons—Yudhishthira, Arjuna, Bhima, Nakula, and Sahadeva.

The Game of Dice (Dyuta)

After the death of King Pandu, a dispute arose between the Kauravas and the Pandavas over the kingdom. On one occasion, Yudhishthira agreed to play a game of dice with Duryodhana. In that game, he lost all his wealth. In the end, he even staked Draupadi, and Duryodhana won her as well.

Duryodhana invited Yudhishthira to a game of dice. Though Yudhishthira knew gambling was harmful, he accepted the invitation because he believed it was his duty as a Kshatriya not to refuse a challenge.

However, the dice game was rigged by Shakuni, Duryodhana’s uncle.

One by one, Yudhishthira lost:

• His wealth
• His kingdom
• His brothers
• Himself
• Even Draupadi, his wife

This moment became one of the darkest events in history. Draupadi was humiliated in the royal court, and Yudhishthira silently suffered, bound by his vow of truth and obedience to the rules of the game.

Exile and Suffering

As a result, Draupadi was humiliated, and along with Kunti, the five brothers were sent into exile for twelve years. Besides this, they had to endure many other sufferings due to the vice of gambling.

२ बकराजा – कुशाग्रपुरमें भूपाल नामका एक राजा था। उसकी पत्नीका नाम लक्ष्मीमती था। इनके बक नामका एक पुत्र था जो मांसभक्षणका बहुत लोलुपी था। राजा प्रतिवर्ष अष्टाह्निक पर्वके प्राप्त होनेपर जीवहिंसा न करनेकी घोषणा कराता था। उसने मांसभक्षी अपने पुत्रकी प्रार्थनापर केवल एक प्राणीकी हिंसाकी छूट देकर उसे भी द्वितीयादि प्राणियोंकी हिंसा न करनेका नियम कराया था। तदनुसार ही उसने अपनी प्रवृत्ति चालू कर रखी थी। एक समय रसोइयेको इससे बड़ी चिन्ता हुई। वह व्याकुल होकर मांसकी खोजमें नगरसे बाहिर गया। उसने एक मृत बालकको जमीनमें गाड़ते हुए देखा। अवसर पाकर वह उसे निकाल लाया और उसका मांस पकाकर बक राजकुमारको खिला दिया। उस दिनका मांस उसे बहुत स्वादिष्ट लगा। बकने जिस किसी प्रकार रसोइयेसे यथार्थ स्थिति जान ली। उसने प्रतिदिन इसी प्रकारका मांस खिलानेके लिये रसोइएको बाध्य किया। बेचारा रसोइया प्रतिदिन चना एवं लड्डू आदि लेकर जाता और किसी एक बालकको फुसला कर ले आता। इससे नगरमें बच्चोंकी कमी होने लगी। पुरवासी इससे बहुत चिन्तित हो रहे थे। आखिर एक दिन वह रसोइया बालकके साथ पकड़ लिया गया। लोगोंने उसे लात-घूसोंसे मारना शुरू कर दिया। इससे घबड़ा कर उसने यथार्थ स्थिति प्रगट कर दी। इसी बीच पिताके दीक्षित हो जानेपर बकको राज्यकी भी प्राप्ति हो चुकी थी। पुरवासियोंने मिलकर उसे राज्यसे भ्रष्ट कर दिया। वह नगरसे बाहिर रहकर मृत मनुष्योंके शवोंको खाने लगा। जब कभी उसे यदि जीवित मनुष्य भी मिलता तो वह उसे भी खा जाता था। लोग उसे राक्षस कहने लगे थे। अन्तमें वह किसी प्रकार वसुदेवके द्वारा मारा गया था। उसे मांसभक्षण व्यसनसे इस प्रकार दुःख सहना पड़ा।

2. King Baka

In the city of Kuśāgrapura, there lived a king named Bhūpāla. His wife was named Lakṣmīmatī. They had a son named Baka, who was extremely fond of eating meat.

Every year, during the sacred Aṣṭāhnika festival, the king would proclaim a ban on violence toward living beings. However, at the request of his meat-loving son, he permitted the killing of only one living creature, with the strict condition that no other beings should be harmed. In accordance with this allowance, Baka continued his practice.

Once, the royal cook became deeply worried. Distressed, he went outside the city in search of meat. There he saw a dead child being buried in the ground. Taking advantage of the situation, he dug up the body, cooked the flesh, and served it to Prince Baka. That day, the meat tasted especially delicious to him.

Baka somehow discovered the truth from the cook and forced him to bring such meat every day. The poor cook, carrying chickpeas and sweets as bait, would lure a child each day and bring him away. Gradually, children began to disappear from the city, and the townspeople became deeply alarmed.

One day, the cook was caught with a child. The people began beating him severely. Terrified, he revealed the entire truth. By that time, King Bhūpāla had renounced the world and taken religious initiation, and Baka had already ascended the throne.

The citizens united and expelled Baka from the kingdom. Living outside the city, he began feeding on dead human bodies, and whenever he encountered a living person, he devoured them as well. People began calling him a demon (rakṣasa). Eventually, he was killed by Vasudeva.

Thus, due to the vice of meat-eating, Baka suffered such terrible consequences.

३ यादव

किसी समय भगवान् नेमि जिनका समवसरण गिरनार पर्वत आया था। उस समय अनेक पुरवासी उनकी वंदना करने और उपदेश श्रवण करनके लिये गिरनार पर्वतपर पहुँचे थे। धर्मश्रवणके अन्तमें बलदेवने पूछा कि भगवन् ! यह द्वारिकापुरी कुबेरके द्वारा निर्मित की गई है। उसका विनाश कब और किस प्रकारसे होगा? उत्तरमें भगवान् नेमि जिन बोले कि यह पुरी मद्यके निमित्तसे बारह वर्षमें द्वीपायनकुमारके द्वारा भस्म की जावेगी। यह सुनकर रोहिणीका भाई द्वीपायनकुमार दीक्षित हो गया और इस अवधिको पूर्ण करनेके लिये पूर्व देशमें जाकर तप करने लगा। तत्पश्चात् वह द्वीपायनकुमार भ्रान्तिवश ‘अब बारह वर्ष बीत चुके’ ऐसा समझकर फिरसे वापिस आगया और द्वारिकाके बाहिर पर्वतके निकट ध्यान करने लगा। इधर जिनवचनके अनुसार मद्यको द्वारिकादाहका कारण समझकर कृष्णने प्रजाको मद्य और उसकी साधनसामग्रीको भी दूर फेंक देनेका आदेश दिया था। तदनुसार मद्यपायी जनोंने मद्य और उसके साधनोंको कादम्ब पर्वतके पास एक गड्डेमें फेक दिया था। इसी समय शंब आदि राजकुमार वनक्रीड़ाके लिये उधर गये थे। उन लोगोंने प्याससे पीड़ित होकर पूर्वनिक्षिप्त उस मद्यको पानी समझकर पी लिया। इससे उन्मत्त होकर वे नाचते गाते हुए द्वारिकाकी ओर वापिस आरहे थे। उन्होंने मार्गमें द्वीपायन मुनिको स्थित देखकर और उन्हें द्वारिकादाहक समझकर उनके ऊपर पत्थरोंकी वर्षा आरम्भ की, जिससे क्रोधवश मरणको प्राप्त होकर वे अग्निकुमार देव हुए। उसने चारों ओरसे द्वारिकापुरीको अग्निसे प्रज्वलित कर दिया। इस दुर्घटनामें कृष्ण और बलदेवको छोड़कर अन्य कोई भी प्राणी जीवित नहीं बच सका। यह सब मद्यपानके ही दोषसे हुआ था।

3. The Yādavas (Destruction Due to Intoxication)

Once, when Lord Neminātha’s Samavasaraṇa was held on Mount Girnar, many citizens gathered there to offer worship and listen to his divine teachings. At the conclusion of the sermon, Baladeva asked,
“O Lord! This city of Dvārakā, built by Kubera himself—when and in what manner will it be destroyed?”

In reply, Lord Neminātha said,
“This city will be destroyed by intoxication (madya) after twelve years, and it will be reduced to ashes by Dvaipāyana Kumāra.”

Upon hearing this, Dvaipāyana Kumāra, the brother of Rohiṇī, renounced the world and went to the eastern regions to perform austerities until the completion of that period. Later, due to a misunderstanding, he believed that the twelve years had already passed and returned. He began meditating near a mountain outside Dvārakā.

Meanwhile, understanding from the Lord’s words that intoxicants would cause the destruction of Dvārakā, Kṛṣṇa ordered that all liquor and its related materials be discarded. Accordingly, the people threw the alcohol and its containers into a pit near Kadamba Mountain.

Around that time, Śamba and other princes went into the forest for recreation. Tormented by thirst, they mistook the previously discarded liquor for water and drank it. Becoming intoxicated, they began dancing and singing as they returned toward Dvārakā.

On the way, they saw the sage Dvaipāyana in meditation. Mistaking him to be the cause of Dvārakā’s destruction, they began pelting him with stones. Enraged by this attack, he died and was reborn as a fire-deity (Agni-kumāra). From all sides, he set the city of Dvārakā ablaze.

In this calamity, no one survived except Kṛṣṇa and Baladeva. Thus, the destruction of Dvārakā occurred entirely due to the vice of intoxication.

४ चारुदत्त

चम्पापुरीमें एक भानुदत्त नामके सेठ थे। उनकी पत्नीका नाम सुभद्रा था। इन दोनोंकी यौवन अवस्था विना पुत्रके ही व्यतीत हुई। तत्पश्चात् उनके एक पुत्र उत्पन्न हुआ जिसका नाम चारुदत्त रखा गया। उसे बाल्य कालमें ही अणुव्रत दीक्षा दिलायी गयी थी। उसका विवाह मामा सर्वार्थकी पुत्री मित्रवतीके साथ सम्पन्न हुआ था। चारुदत्तको शास्त्रका व्यसन था, इसलिये पत्नीके प्रति उसका किंचित् भी अनुराग न था। चारुदत्तकी माताने उसे कामभोगमें आसक्त करनेके लिये रुद्रदत्त (चारुदत्तके चाचा) को प्रेरित किया। वह किसी बहानेसे चारुदत्तको कलिंगसेना वेश्याके यहाँ ले गया। उसके एक वसन्तसेना नामकी सुन्दर पुत्री थी। चारुदत्तको उसके प्रति प्रेम हो गया। उसमें अनुरक्त होनेसे कलिंगसेनाने वसन्तसेनाके साथ चारुदत्तका पाणिग्रहण कर दिया था। वह वसन्तसेनाके यहाँ बारह वर्ष रहा। उसमें अत्यन्त आसक्त होनेसे जब चारुदत्तने कभी मात, पिता एवं पत्नीका भी स्मरण नहीं किया तब भला अन्य कार्यक विषयमें क्या कहा जा सकता है? इस बीच कलिंगसेनाके यहाँ चारुदत्तके घरसे सोलह करोड़ दीनारे आ चुकी थीं। तत्पश्चात् जब कलिंगसेनाने मित्रवतीके आभूषणोंको भी आते देखा तब उसने वसन्तसेनासे धनसे हीन चारुदत्तको अलग कर देनेके लिये कहा। माताके इन वचनोंको सुनकर वसन्तसेनाको

अत्यन्त दुःख हुआ। उसने कहा हे माता! चारुदत्तको छोड़कर मैं कुबेर जैसे सम्पतिशाली भी अन्य पुरुषको नहीं चाहती। माताने पुत्रीके दुराग्रहको देखकर उपायान्तरसे चारुदत्तको अपने घरसे निकाल दिया। तत्पश्चात् उसने घर पहुँचकर दुःखसे कालयापन करनेवाली माता और पत्नीको देखा। उनको आश्वासन देकर चारुदत्त धनोपार्जनके लिये देशान्तर चला गया। वह अनेक देशों और द्वीपोंमे गया, परन्तु सर्वत्र उसे महान् कष्टोंका सामना करना पड़ा। अन्तमें वह पूर्वोपकृत दो देवोंकी सहायतासे महा विभूतिके साथ चम्पापुरीमें वापिस आ गया। उसने वसन्तसेनाको अपने घर बुला लिया। पश्चात् मित्रवती एवं वसन्तसेना आदिके साथ सुखपूर्वक कुछ काल बिताकर चारुदत्तने जिनदीक्षा लेली। इस प्रकार तपश्चरण करते हुए वह मरणको प्राप्त होकर सर्वार्थसिद्धिमें देव उत्पन्न हुआ। जिस वेश्याव्यसनके कारण चारुदत्तको अनेक कष्ट सहने पड़े उसे विवेकी जनोंको सदाके लिये ही छोड़ देना चाहिये।

4. Chārudatta — The Consequences of Attachment to Desire

In the city of Champāpurī, there lived a wealthy merchant named Bhānudatta. His wife was Subhadrā. For a long time, the couple remained childless, but later they were blessed with a son named Chārudatta. From childhood itself, he was initiated into the observance of minor vows (Anuvratas). His marriage was arranged with Mitravatī, the daughter of his maternal uncle Sarvārtha.

Chārudatta, however, was deeply devoted to the study of scriptures and therefore had little attachment toward his wife. Seeing this, his mother encouraged Rudradatta (Chārudatta’s uncle) to draw him toward worldly pleasures. On some pretext, Rudradatta took Chārudatta to the house of the courtesan Kāliṅgasenā, who had a beautiful daughter named Vasantasenā. Chārudatta became enamored of her.

So deeply attached did he become that Kāliṅgasenā arranged the marriage of Chārudatta with her daughter Vasantasenā. Chārudatta lived with her for twelve years. Such was his infatuation that he completely forgot his parents and his lawful wife—what more can be said of his neglect of other duties?

During this time, sixteen crore dinārs from Chārudatta’s household wealth had reached Kāliṅgasenā. When she saw that even Mitravatī’s ornaments were being brought to her, she instructed Vasantasenā to abandon Chārudatta, now that he had become penniless. Hearing this, Vasantasenā was deeply distressed and said,
“O Mother! I would not abandon Chārudatta even for a man as wealthy as Kubera.”

Seeing her daughter’s firm resolve, Kāliṅgasenā devised another means and expelled Chārudatta from her house. When he returned home, he found his mother and wife living in great sorrow and poverty. Consoling them, Chārudatta set out to foreign lands in search of wealth.

He traveled through many countries and islands but faced immense suffering everywhere. Eventually, with the help of two divine beings whom he had previously assisted, he returned to Champāpurī endowed with great prosperity. He brought Vasantasenā back to his home, and for some time lived happily with both her and Mitravatī.

Later, Chārudatta renounced the world and accepted Jain initiation (dīkṣā). Through intense spiritual practice, he ultimately passed away and was reborn as a heavenly being in Sarvārthasiddhi.

Thus, the indulgence in association with a courtesan caused Chārudatta immense suffering. Therefore, wise individuals should abandon such indulgences forever.

५ ब्रह्मदत्त

उज्जयिनी नगरीमें एक ब्रह्मदत्त नामका राजा था। वह मृगया (शिकार) व्यसनमें अत्यन्त आसक्त था। किसी समय वह मृगयाके लिये वनमें गया था। उसने वहाँ एक शिलातलपर ध्यानावस्थित मुनिको देखा। इससे उसका मृगया कार्य निष्फल हो गया। वह दूसरे दिन भी उक्त वनमें मृगयाके निमित्त गया, किन्तु मुनिके प्रभावसे फिर भी उसे इस कार्यमें सफलता नहीं मिली। इस प्रकार वह कितने ही दिन वहाँ गया, किन्तु उसे इस कार्यमें सफलता नहीं मिल सकी। इससे उसे मुनिके ऊपर अतिशय क्रोध उत्पन्न हुआ। किसी एक दिन जब मुनि आहारके लिये नगरमें गये हुए थे। तब ब्रह्मदत्तने अवसर पाकर उस शिलाको अग्निसे प्रज्वलित कर दिया। इसी बीच मुनिराज भी वहाँ वापिस आ गये और शीघ्रतासे उसी जलती हुई शिलाके ऊपर बैठ गये। उन्होंने ध्यानको नहीं छोड़ा, इससे उन्हें केवलज्ञानकी प्राप्ति हुई। वे अन्तः कृत् केवली होकर मुक्तिको प्राप्त हुए। इधर ब्रह्मदत्त राजा मृगया व्यसन एवं मुनिप्रद्वेषके कारण सातवें नरकमें नारकी उत्पन्न हुआ। तत्पश्चात् बीच बीचमें क्रूर हिंसक तिर्यंच होकर क्रमसे छठे और पाँचवे आदि शेष नरकोंमें भी गया। मृगया व्यसनमें आसक्त होनेसे प्राणियोंको ऐसे ही भयानक कष्ट सहने पड़ते हैं।

5. Brahmadatta — The Consequence of Addiction to Hunting

In the city of Ujjayinī, there once lived a king named Brahmadatta. He was extremely addicted to the vice of hunting (mṛgayā). One day, while he had gone into the forest for hunting, he saw a monk seated in deep meditation upon a stone slab. Because of the monk’s spiritual presence, the king’s hunt failed that day.

The next day, he again went to the same forest for hunting, but once more, due to the influence of the meditating monk, he could not succeed. This happened repeatedly for many days. As a result, Brahmadatta became extremely angry with the monk.

One day, when the monk had gone into the city to collect alms, Brahmadatta seized the opportunity and set fire beneath the stone slab where the monk usually sat in meditation. Soon afterward, the monk returned and calmly seated himself upon the burning stone. Remaining completely undisturbed in meditation, he attained omniscience (kevalajñāna) and soon thereafter attained liberation (mokṣa) as an Antaḥkṛt Kevalī.

On the other hand, King Brahmadatta, due to his addiction to hunting and his hatred toward the saint, was reborn in the seventh hell. Later, passing through various births as cruel and violent animals, he also experienced the sufferings of the sixth and fifth hells in succession.

Thus, attachment to hunting leads living beings to undergo such terrible suffering.

६ शिवभूति

बनारस नगरमें राजा जयसिंह राज्य करता था। रानीका नाम जयावती था। इस राजाके एक शिवभूति नामका पुरोहित था जो अपनी सत्यवादिताके कारण पृथिवीपर ‘सत्यघोष’ इस नामसे प्रसिद्ध हो गया था। उसने अपने यज्ञोपवीतमें एक छुरी बाँध रक्खी थी। वह कहा करता था कि यदि मैं कदाचित् असत्य बोलूँ तो इस छुरीसे अपनी जिह्वा काट डालूँगा। इस विश्वाससे बहुतसे लोग इसके पास सुरक्षार्थ अपना धन रखा करते थे। किसी एक दिन पद्मपुरसे एक धनपाल नामका सेठ आया और इसके पास अपने बेशकीमती चार रत्न रखकर व्यापारार्थ देशान्तर चला गया। बह बारह वर्ष विदेशमें रहकर और बहुत-सा धन कमाकर वापिस आ रहा था। मार्गमें उसकी नाव डूब गई और सब धन नष्ट हो गया। इस प्रकार वह धनहीन होकर बनारस वापिस पहुँचा। उसने शिवभूति पुरोहितसे अपने चार रत्न वापिस माँगे। पुरोहितने पागल बतलाकर उसे घरसे बाहिर निकलवा दिया। पागल समझकर ही उसकी बात राजा आदि किसीने भी नहीं सुनी। एक दिन रानीने उसकी बात सुननेके लिये राजासे आग्रह किया। राजाने उसे पागल बतलाया जिसे सुनकर रानीने कहा कि पागल वह नहीं है, किन्तु तुम ही हो। तत्पश्चात् राजाकी आज्ञानुसार रानीने इसके लिये कुछ उपाय सोचा। उसने पुरोहितके साथ जुवा खेलते हुए उसकी मुद्रिका और छुरीयुक्त यज्ञोपवीत भी जीत लिया, जिसे प्रत्यभिज्ञानार्थ पुरोहितकी स्त्रीके पास भेजकर वे चारों रत्न मँगवा लिये। राजाको शिवभूतिके इस व्यवहारसे बड़ा दुख हुआ। राजाने उसे गोबरभक्षण, मुष्टिघात अथवा निज द्रव्य समर्पणमेंसे किसी एक दण्डको सहनेके लिये बाध्य किया। तदनुसार वह गोबरक्षणके लिये उद्यत हुआ, किन्तु खा नहीं सका। अत एव उसने मुष्टिधात (घूंसा मारना) की इच्छा प्रगट की। तदनुसार मल्लों द्वारा मुष्टिघात किये जानेपर वह मर गया और राजाके भाण्डागारमें सर्प हुआ। इस प्रकार उसे चोरी व्यसनके वश यह कष्ट सहना पड़ा।

6. Shivabhūti — The Consequence of Theft

In the city of Vārāṇasī, there ruled a king named Jaya­siṃha, and his queen was Jayāvatī. In his court lived a priest named Shivabhūti, who was renowned throughout the land for his truthfulness and was therefore known as “Satyaghoṣa” (the one who proclaims truth).

He always carried a small knife tied to his sacred thread and would declare,
“If I ever speak a lie, I shall cut off my tongue with this knife.”

Because of this reputation, many people entrusted their valuables to him for safekeeping.

Once, a wealthy merchant named Dhanapāla came from Padmapura and deposited four precious gems with Shivabhūti before leaving on a business journey to distant lands. After twelve years, having earned much wealth, he began his return journey. Unfortunately, his boat sank on the way, and he lost all his possessions. Penniless, he returned to Vārāṇasī and requested Shivabhūti to return his four gems.

Shivabhūti, however, falsely declared him mad and had him driven out of the house. Thinking him insane, no one—including the king—listened to his complaint. One day, the queen insisted that the king hear the man’s story. The king dismissed him as insane, but the queen said, “He is not mad; rather, you are mistaken.”

With the king’s permission, the queen devised a plan. She gambled with Shivabhūti and won from him both his signet ring and the sacred thread with the knife attached. She then sent these items to Shivabhūti’s wife as proof and recovered the four precious gems.

When the truth became known, King Jayasiṃha was deeply grieved by Shivabhūti’s conduct. The king ordered him to choose one punishment:

1. Eat cow dung,
2. Receive blows from wrestlers, or
3. Return the stolen wealth.

Shivabhūti attempted to eat the cow dung but could not do so. He then chose to receive blows. As he was beaten severely by the wrestlers, he died. After death, he was reborn as a serpent in the royal treasury.

Thus, due to the vice of theft, Shivabhūti had to endure such terrible suffering.

७ रावण

किसी समय अयोध्या नगरीमें राजा दशरथ राज्य करते थे। उनके ये चार पत्नियाँ र्थी – कौशल्या, सुमित्रा, कैकयी और सुप्रभा। इनके यथाक्रमसे ये चार पुत्र उत्पन्न हुए थे रामचन्द्र, लक्ष्मण, भरत और शत्रुघ्न। एक दिन राजा दशरथको अपना बाल सफेद दिखायी दिया। इससे उन्हें बड़ा वैराग्य हुआ। उन्होंने रामचन्द्रको राज्य देकर जिनदीक्षा ग्रहण करनेका निश्चय किया। पिताके साथ भरतके भी दीक्षित हो जानेका विचार ज्ञात कर उसकी माता कैकेयी बहुत दुखी हुई। उसने इसका एक उपाय सोचकर राजा दशरथसे पूर्वमें दिया गया वर मांगा। राजाकी स्वीकृति पाकर उसने भरतके लिये राज्य देनेकी इच्छा प्रगट की। राजा विचारमें पड़ गया। उन्हें खेदखिन्न देखकर रामचन्द्रने मंत्रियोंसे इसका कारण पूछा और उनसे उपर्युक्त समाचार ज्ञातकर स्वयं ही भरतके लिये प्रसन्नतापूर्वक राज्यतिलक कर दिया। तत्पश्चात् ‘मेरे यहाँ रहनेपर भरतकी प्रतिष्ठा न रह सकेगी’ इस विचारसे वे सीता और लक्ष्मणके साथ अयोध्यासे बाहिर चले गये। इस प्रकार जाते हुए वे दण्डक वनके मध्यमें पहुँच कर वहाँ ठहर गये। यहाँ वनकी शोभा देखते हुए लक्ष्मण इधर उधर घूम रहे थे। उन्हें एक बाँसोंके समूहमें लटकता हुए एक खड्ग (चन्द्रहास) दिखायी दिया। उन्होंने लपककर उसे हाथमें ले लिया और परीक्षणार्थ उसी बाँससमूहमें चला दिया। इससे बाँससमूहके साथ उसके भीतर बैठे हुए शम्बूककुमारका शिर कटकर अलग हो गया। यह शम्बूककुमार ही उसे यहाँ बैठकर बारह वर्षसे सिद्ध कर रहा था। इस घटनाके कुछ समयके पश्चात् खरदूषणकी पत्नी और शम्बूककी माता सूर्पनखा वहाँ आ पहुँची। पुत्रकी इस दुरवस्थाको देखकर यह विलाप करती हुई इधर उधर शत्रुकी खोज करने लगी। वह कुछ दूर रामचन्द्र और लक्ष्मणको देखकर उनके रूपपर मोहित हो गयी। उसने इसके लिये दोनोंसे प्रार्थना की। किन्तु जब दोनोंमेंसे किसीने भी उसे स्वीकार न किया तब वह अपने शरीरको विकृत कर खरदूषणके पास पहुँची और उसे युद्धके लिये उत्तेजित किया। खरदूषण भी अपने साले रावणको इसकी सूचना करा कर युद्धके लिये चल पड़ा। सेनासहित खरदूषणको आता देखकर लक्ष्मण भी युद्धके चल दिया। वह जाते समय रामचन्द्रसे यह कहता गया कि यदि मैं विपत्तिग्रस्त होकर सिंहनाद करूँ तभी आप मेरी सहायताके लिए आना, अन्यथा यहीं स्थित रहकर सीताकी रक्षा करना। इसी बीच पुष्पक विमानमें आरूढ होकर रावण भी खरदूषणकी सहायतार्थ लंकासे इधर आरहा था। वह यहाँ सीताको बैठी देखकर उसके रूपपर मोहित हो गया और उसके हरणका उपाय सोचने लगा। उसने विद्याविशेषसे ज्ञात करके कुछ दूरसे सिंहनाद किया। इससे रामचन्द्र लक्ष्मणको अपत्तिग्रस्त समझकर उसकी सहायतार्थ चले गये। इस प्रकार रावण अवसर पाकर सीताको हरकर ले गया। इधर लक्ष्मण खरदूषणको मारकर युद्धमें विजय प्राप्त कर चुका था। वह अकस्मात् रामचन्द्रको इधर आते देखकर बहुत चिन्तित हुआ। उसने तुरन्त तुरन्त ही रामचन्द्रको वापिस जानेके लिये कहा। उन्हें वापिस पहुँचनेपर वहाँ सीता दिखायी नहीं दी। इससे वे बहुत व्याकुल हुए। थोड़ी देरके पश्चात् लक्ष्मण भी वहाँ आ पहुँचा। उस समय उनका परिचय सुग्रीव आदि विद्याधरोंसे हुआ। जिस किसी प्रकारसे हनुमान लंका जा पहुंचा। उसने वहाँ रावणके उद्यानमें स्थित सीताको अत्यन्त व्याकुल देखकर सान्त्वना दी और शीघ्र ही वापिस आकर रामचन्द्रको समस्त वृत्तान्त कह सुनाया। अन्तमें युद्धकी तैयारी करके रामचन्द्र सेनासहित लंका जा पहुँचे। उन्होंने सीताको वापिस देनेके लिये रावणको बहुत समझाया, किन्तु वह सीताको वापिस करनेके लिये तैयार नहीं हुआ। उसे इस प्रकार परस्त्रीमें आसक्त देखकर स्वयं उसका भाई विभीषण भी उससे रुष्ट होकर रामचन्द्रकी सेनामें आ मिला। अन्तमें दोनोमें घमासान युद्ध हुआ, जिसमें रावणके अनेक कुटुम्बीजन और स्वयं वह भी मारा गया। परस्त्रीमोहसे रावणकी बुद्धि नष्ट हो गई थी, इसीलिये उसे दूसरे हितैषी जनोंके प्रिय वचन भी अप्रिय ही प्रतीत हुए और अन्तमें उसे इस प्रकारका दुःख सहना पड़ा

7. Rāvaṇa — The Downfall Caused by Attachment to Another’s Wife

Once upon a time, in the city of Ayodhyā, King Daśaratha ruled the kingdom. He had four queens—Kauśalyā, Sumitrā, Kaikeyī, and Suprabhā—and from them were born four sons respectively: Rāmacandra, Lakṣmaṇa, Bharata, and Śatrughna.

One day, when King Daśaratha noticed his hair turning white, a deep sense of detachment arose within him. He decided to renounce the world and take Jain initiation (dīkṣā) after handing over the kingdom to Rāmacandra. When Queen Kaikeyī learned that her son Bharata would also take renunciation along with the king, she became deeply distressed. Recalling a former boon granted to her by the king, she demanded that Bharata be made the ruler instead.

King Daśaratha was greatly troubled by this request. Seeing his distress, Rāmacandra asked the ministers the reason and, upon learning the truth, willingly and cheerfully crowned Bharata as king. Thinking that Bharata’s authority would be diminished if he himself remained in Ayodhyā, Rāmacandra left the city along with Sītā and Lakṣmaṇa.

While wandering, they reached the Daṇḍaka forest, where they began to live. One day, as Lakṣmaṇa was roaming about admiring the forest’s beauty, he noticed a sword (Chandrahasa) hanging among bamboo stalks. He seized it and tested it by striking the bamboo grove. In doing so, the head of Śambūka, who had been performing penance there for twelve years, was severed.

Soon after, Śūrpaṇakhā, the wife of Khara and mother of Śambūka, arrived at the spot. Seeing her son dead, she lamented bitterly and began searching for the culprit. When she saw Rāmacandra and Lakṣmaṇa, she became enamored of their beauty and pleaded with them. When both refused her, she distorted her form and went to her husband Khara, provoking him to wage war.

Khara, accompanied by his army, advanced for battle and also informed his brother Rāvaṇa. Lakṣmaṇa went forth to fight, instructing Rāmacandra that he should come to his aid only if he heard a lion-like roar; otherwise, he should stay behind to protect Sītā.

Meanwhile, Rāvaṇa, riding the Puṣpaka Vimāna, approached the area. Seeing Sītā alone, he became infatuated and plotted to abduct her. Using his magical powers, he produced a false lion’s roar. Thinking Lakṣmaṇa was in danger, Rāmacandra rushed to help him. Taking advantage of this moment, Rāvaṇa abducted Sītā and fled.

Meanwhile, Lakṣmaṇa defeated Khara in battle. Upon seeing Rāmacandra returning, he immediately realized what had happened. Both returned to the hut and, finding Sītā missing, were overwhelmed with grief.

Later, they met Sugrīva and other Vidyādharas. Hanumān eventually reached Laṅkā, found Sītā in Aśoka-vatika, comforted her, and returned with the news. Rāmacandra then prepared for war and marched toward Laṅkā with his army.

He tried repeatedly to persuade Rāvaṇa to return Sītā peacefully, but Rāvaṇa, blinded by lust, refused. Even his brother Vibhīṣaṇa, seeing his unrighteous conduct, abandoned him and joined Rāmacandra’s side. Eventually, a fierce battle took place in which many of Rāvaṇa’s relatives and finally Rāvaṇa himself were slain.

Thus, due to his attachment to another man’s wife, Rāvaṇa lost his wisdom. He failed to accept the good advice of well-wishers and ultimately suffered complete destruction.

श्लोक 32-33 – The Countless Forms of Vice (Vyasanāni Anantāni)

द्वादश वर्षीय स्वाध्याय पाठ्यक्रम पद्मनन्दि पंचविंशतिका सारांश

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