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पद्मनन्दि पंचविंशतिका Padmanandi Panchvinshatika
पिछला श्लोक 15-16

१७) भवनमिदमकीर्तेश्चौर्यवेश्यादिसर्वव्यसनपतिरशेषापन्निधिः पापबीजम् । विषमनरकमार्गेष्वग्रयायीति मत्वा क इह विशदबुद्धिद्यूतमंगीकरोति ।।१७ ।।

अर्थ-यह जुआ निन्दाका स्थान है, चोरी एवं वेश्या आदि अन्य सब व्यसनोंमें मुख्य है, समस्त आपत्तियोंका स्थान है, पापका कारण है, तथा दुःखदायक नरकके मार्गोंमें अग्रगामी है; इस प्रकार जानकर यहाँ लोकमें कौन-सा निर्मल बुद्धिका धारक मनुष्य उपयुक्त जुआको स्वीकार करता है? अर्थात् नहीं करता। जो दुर्बुद्धि मनुष्य हैं वे ही इस अनेक आपत्तियोंके उत्पादक जुएको अपनाते हैं, न कि विवेकी मनुष्य ।।१७ ।।

Verse 17 – English Translation

“Gambling is the abode of disgrace, the lord of all vices such as theft and association with prostitutes,
the repository of every calamity, the seed of sin,
and the foremost path leading to dreadful hells.
Knowing this well, which person of pure and clear intellect would ever accept gambling?”

Commentary (Ṭīkā) – English Explanation

In this worldly existence, gambling is described as:

• The dwelling place of infamy and dishonor,
• The leader of all other vices, such as theft and indulgence in prostitution,
• The storehouse of every kind of calamity,
• The seed of sin, and
• The foremost path leading toward terrifying hellish states.

Understanding gambling in this way, who among the wise and pure-minded would ever accept it?
Certainly, no person endowed with true wisdom would adopt gambling. Only those of deluded or impure intellect engage in such behavior, for it gives rise to countless sufferings and moral downfall.

Gambling is portrayed not merely as a bad habit, but as the root of multiple moral collapses, pulling the soul toward suffering, disgrace, and spiritual ruin. A wise person, understanding its consequences, naturally renounces it.

श्लोक 18

१८) क्वाकीर्तिः क्व दरिद्रता क्व विपदः क्व क्रोधलोभादयः चौर्यादिव्यसनं क्व च क्व नरके दुःखं मृतानां नृणाम् । चेतश्चेद्‌गुरुमोहतो न रमते द्यूते वदन्त्युन्नत-प्रज्ञा यद्भुवि दुर्णयेषु निखिलेष्वेतधुरि स्मर्यते ।। १८ ।।

अर्थ – यदि चित्त महामोहसे जुएमें नहीं रमता है तो फिर अपयश अथवा निन्दा कहाँसे हो सकती है? निर्धनता कहाँ रह सकती है? विपत्तियाँ कहाँसे आ सकती हैं? क्रोध एवं लोभ आदि कषायें कहाँसे उदित हो सकती हैं? चोरी आदि अन्यान्य व्यसन कहाँ रह सकते हैं? तथा मरकरके नरकमें उत्पन्न हुए मनुष्योंको दुःख कहाँसे प्राप्त हो सकता है? अर्थात् जुएसे विरक्त हुए मनुष्यको उपर्युक्त आपत्तियोंमेंसे कोई भी आपत्ति नहीं प्राप्त होती। इस प्रकार उन्नत बुद्धिके धारक विद्वान् कहा करते है। ठीक ही है, क्योंकि समस्त दुर्व्यसनोंमें यह जुआ गाड़ीकी धुराके समान मुख्य माना जाता है ।।१८ ।।

Verse 18 – English Translation

“Where is disgrace, where is poverty, where are calamities,
where are anger, greed, and other passions,
where are vices such as theft,
and where is the suffering of humans in hell after death—
if the mind, freed from deep delusion, does not delight in gambling?
Thus declare the wise and discerning,
for among all evil practices in this world, gambling is remembered as the foremost cause.”

Explanation (Based on the Ṭīkā)

If the mind does not become attached to gambling due to deep delusion, then:

• Where can disgrace or dishonor arise?
• Where can poverty exist?
• Where can misfortune occur?
• Where can passions like anger and greed arise?
• Where can theft and other vices exist?
• And how can suffering in hell after death arise?

The wise and discerning declare that freedom from gambling removes the root of all these evils. This is because gambling stands foremost among all destructive vices, just as the front axle (dhurā) bears the primary burden of a cart.

Thus, when gambling is abandoned, all other moral and spiritual dangers naturally fall away.

Gambling is not merely one vice among many—it is the gateway through which countless moral, emotional, and spiritual afflictions enter. A mind free from attachment to gambling remains protected from disgrace, suffering, and downfall.

अगला श्लोक 19-20

द्वादश वर्षीय स्वाध्याय पाठ्यक्रम पद्मनन्दि पंचविंशतिका सारांश

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श्लोक 1 -7 | श्लोक 8 -13 | श्लोक 15-16

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पिछला श्लोक 14

श्लोक 15

१५) यत्प्रोक्तं प्रतिमाभिराभिरभितो विस्तारिभिः सूरिभिः ज्ञातव्यं तदुपासकाध्ययनतो गेहिव्रतं विस्तरात् । तत्रापि व्यसनोज्झनं यदि तदप्यासूत्र्यतेऽत्रैव यत् तन्मूलः सकलं सतां व्रतविधिर्याति प्रतिष्ठां पराम् ।। १५ ।।

टीका – यद् गेहिव्रतम्। सूरिभिः अभितः समन्तात्। आभिः प्रतिमाभिः विस्तारिभिः प्रोक्तम्। तद् गेहिव्रतं उपासकाध्ययनतः सप्तमांगात्। विस्तराद् ज्ञातव्यम्। तत्रापि उपासकाध्ययने। यदि आदौ व्यसनोज्झनं मतं कथित तद् व्यसनोज्झनम्। अत्रैव पद्मनन्दिग्रन्थे। आसूत्र्यते कथ्यते। यद्यतः। तद् व्यसनोज्झनं सतां व्रतविधेः मूलः सः व्रतविधिः परां प्रतिष्ठां याति गच्छति ।।१५।।

अर्थ – इन प्रतिमाओंके द्वारा जिस गृहस्थव्रत (विकलचारित्र) को यहाँ आचार्योंने विस्तारपूर्वक कहा है उसका यदि अधिक विस्तार से जानना तो उपासकाध्ययन अंग से जानना चाहिए। वहाँपर भी जो व्यसनका परित्याग बतलाया गया है उसका निर्देश यहाँपर भी कर दिया गया है। कारण इसका यह है कि साधु पुरुषोंके समस्त, व्रतविधानादिकी उत्कृष्ट प्रतिष्ठा व्यसनोंके परित्यागपर ही निर्भर है ।। १५ ।।

Verse 15 – English Translation

yat proktaṃ pratimābhir ābhir abhito vistāribhiḥ sūribhiḥ
jñātavyaṃ tad upāsakādhyayanato gehivratam vistarat |
tatrāpi vyasanaujghanaṃ yadi tad apy āsūtryate ’traiva yat
tanmūlaḥ sakalaṃ satāṃ vratavidhir yāti pratiṣṭhāṃ parām || 15 ||

“That householders’ discipline (gṛhastha-vrata) which has been expounded in detail by the sages through these progressive stages (pratimās),
should be understood in greater detail from the Upāsakādhyayana (a Jain canonical text).
Even there, the abandonment of addictions (vices) is taught first;
and the same is also stated here in this text.

For this reason, the renunciation of vices is the very foundation of all noble vows.
Upon this foundation alone does the entire discipline of vows attain its highest perfection.”
(Verse 15)

Explanatory Meaning (Simple English)

The householder’s discipline (also called vikalacāritra) that has been described through these eleven spiritual stages (pratimās) has been explained in detail by the great teachers. Anyone who wishes to study it deeply should refer to the Upāsakādhyayana section of the Jain scriptures.

Even there, the renunciation of harmful habits (such as gambling, intoxication, violence, etc.) is described first. The same principle has also been emphasized in this text by Ācārya Padmanandi.

The reason for this is that the complete and perfect establishment of all religious vows depends entirely upon the abandonment of vices. Only when a person gives up destructive habits can true spiritual discipline flourish and reach its highest state.

The foundation of all spiritual progress for a householder lies in giving up harmful addictions. Without this, even religious observances lose their true value. When vices are abandoned, the path of vows becomes firm, pure, and capable of leading one toward liberation.

श्लोक 16

१६) द्यूतमांससुरावेश्याखेटचौर्यपरांगनाः । महापापानि सप्तेति व्यसनानि त्यजेद् बुधः ।।१६ ।।

टीका इति हेतोः। बुधः। सप्त व्यसनानि त्यजेत्। इतीति किम्। यतः महापापानि महापापयुक्तानि। तान्येव दर्शयति। द्यूतं मांसं सुरा वेश्या आखेटः चौर्य परांगना इति ॥१६॥

अर्थ- जुआ, मांस, मद्य, वेश्या, शिकार, चोरी और परस्त्री; इस प्रकार ये सात महापापरूप व्यसन हैं। बुद्धिमान् पुरुषको इन सबका त्याग करना चाहिये ।।

विशेषार्थ- व्यसन बुरी आदतको कहा जाता है। ऐसे व्यसन सात हैं १ जुआ खेलना, २ मांस भक्षण करना, ३ शराब पीना, ४ वेश्यासे सम्बन्ध रखना, ५ शिकार खेलना (मृग आदि पशुओंके घातमें आनन्द मानना), ६ चोरी करना और ७ अन्यकी स्त्रीसे अनुराग करना। ये सातों व्यसन चूँकि महापापको उत्पन्न करनेवाले हैं, अतएव विवेकी जनको इनका परित्याग अवश्य करना चाहिये ।। १६ ।।

Verse 16 – English Translation

dyūta-māṃsa-surā-veśyā-kheṭa-caurya-parāṅganāḥ |
mahāpāpāni sapteti vyasanāni tyajed budhaḥ || 16 ||

“Gambling, meat-eating, intoxicants, association with prostitutes, hunting, theft, and attachment to another’s wife—
these seven are great sins; therefore, a wise person should abandon these addictions.”

Commentary (Ṭīkā) – English Explanation

The verse states that a wise person (budha) should renounce seven destructive addictions (vyasanas).
They are called mahāpāpa (great sins) because they inevitably lead to grave moral and spiritual downfall.

These seven are:

1. Dyūta – gambling
2. Māṁsa – eating meat
3. Surā – consuming intoxicants
4. Veśyā – association with prostitutes
5. Ākheṭa – hunting
6. Caurya – stealing
7. Parāṅganā – attachment to another person’s spouse

The commentary explains that these are termed mahāpāpa because they generate severe karmic bondage and obstruct spiritual progress. Therefore, a discerning and wise person must completely abandon them.

Expanded Meaning (Viśeṣārtha)

“Vyasana” means a harmful habit or addiction. These seven are considered especially destructive:

1. Gambling
2. Eating meat
3. Drinking alcohol
4. Association with prostitutes
5. Hunting or delighting in the killing of animals
6. Stealing
7. Desire for another’s spouse

Because all these lead to grave sin and moral degradation, a wise and discerning person must renounce them completely. Only by abandoning these vices can one establish oneself on the true path of spiritual discipline and ethical living.

श्लोक 17-18

द्वादश वर्षीय स्वाध्याय पाठ्यक्रम पद्मनन्दि पंचविंशतिका सारांश

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श्लोक 1 -7 | श्लोक 8 -13 | श्लोक 14 | श्लोक 19-20

पद्मनन्दि पंचविंशतिका स्वाध्याय

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श्लोक 14 : श्रावकों की ग्यारह प्रतिमा

अब आचार्य श्रावकों की ग्यारह प्रतिमाओं के नाम बताते हैं-

आदौ दर्शनमुन्नतं व्रतमितः सामायिकं प्रोषध-स्त्त्यागश्चैव सचित्तवस्तुनि दिवाभुक्तं तथा ब्रह्म च। नारम्भो न परिग्रहोऽननुमतिर्नोद्दिष्टमेकादश स्थानानीति गृहिव्रते व्यसनितात्यागस्तदाद्यः स्मृतः ।।१४ ।।

टीका – गृहिव्रते गृहस्थधर्मे इति एकादशस्थानानि सन्ति। धर्मार्थं तान्येव दर्शयति। आदौ प्रथमतः । दर्शनं दर्शनप्रतिमा १ । इतः पश्चात् व्रतं व्रतप्रतिमा २। ततः सामायिकं सामायिकप्रतिमा ३ । ततः प्रोषधं प्रोषधोपवासप्रतिमा ४ । च पुनः। एव निश्चयेन। सचित्तवस्तुनि त्यागः ५। ततः दिवाभुक्तं रात्रौ स्त्री असेव्या (?) ६। तथा ब्रह्म ब्रह्मचर्यप्रतिमा ७ । आरम्भो न ८ । परिग्रहो न ९ । अनुमतिर्न १०। उद्दिष्टं न ११। गृहिधर्मे एकादश स्थानानि कथितानि । तासां प्रतिमानां आद्यस्तदाद्यः व्यसनितात्यागःस्मृतः कथितः ।।१४ ।।

अर्थ – सर्वप्रथम उन्नतिको प्राप्त हुआ सम्यग्दर्शन, इसके पश्चात् व्रत, तत्पश्चात् क्रमशः सामायिक, प्रोषधोपवास, सचित्त वस्तुका त्याग, दिनमें भोजन करना अर्थात् रात्रिभोजनका त्याग, तदनन्तर ब्रह्मचर्यका धारण करना, आरम्भ नहीं करना, परिग्रहका न रखना, गृहस्थीके कार्योंमें सम्मति न देना, तथा उद्दिष्ट भोजनको ग्रहण न करना; इस प्रकार ये श्रावकधर्ममें ग्यारह प्रतिमायें निर्दिष्ट की गई हैं। उन सबके आदिमें द्यूतादि दुर्व्यसनोंका त्याग स्मरण किया गया है अर्थात् बतलाया गया है ।।

विशेषार्थ – सकलचारित्र और विकलचारित्रके भेदसे चारित्र दो प्रकारका है। इनमें सकलचारित्र मुनियोंके और विकलचारित्र श्रावकोंके होता है। उनमें श्रावकोंकी निम्न ग्यारह श्रेणियाँ (प्रतिमायें) हैं- दर्शन, व्रत, सामायिक, प्रोषधोपवास, सचित्तत्याग, दिवाभुक्ति, ब्रह्मचर्य, आरम्भत्याग, परिग्रहत्यांग, अनुमतित्याग और उद्दिष्टत्याग।

(१) विशुद्ध सम्यग्दर्शनके साथ संसार, शरीर एवं इनिद्रयविषयभोगोंसे विरक्त होकर पाक्षिक श्रावकके आचारके उन्मुख होनेका नाम दर्शनप्रतिमा है।

(२) माया, मिथ्या और निदानरूप तीन शल्योंसे रहित होकर अतिचार रहित पाँच अणुव्रतों एवं सात शीलव्रतोके धारण करनेको व्रत प्रतिमा कहा जाता है।

(३) नियमित समय तक हिंसादि पाँचों पापोंका पूर्णतया त्याग करके अनित्य व अशरण आदि भावनाओंका तथा संसार एवं मोक्षके स्वरूप आदिका विचार करना, इसे सामायिक कहते हैं। तृतीय प्रतिमाधारी श्रावक इसे प्राप्तः, दोपहर और सायंकालमें नियमित स्वरूपसे करता है।

(४) प्रत्येक अष्टमी और चतुर्दशीको सोलह प्रहर तक चार प्रकारके भोजन (अशन, पान, खाद्य और लेह्य) के परित्यागका नाम प्रोषधोपवास है। यहाँ प्रोषध शब्दका अर्थ एकाशन और उपवासका अर्थ सब प्रकारके भोजनका परित्याग है। जैसे यदि अष्टमीको प्रोषधोपवास करना है तो सप्तमीके दिन एकाशन करके अष्टमीको उपवास करना चाहिये और तत्पश्चात् नवमीको भी एकाशन ही करना चाहिये। प्रोषधोपवासके समय हिंसादि पापोंके साथ शरीरशृंगारादिका भी त्याग करना अनिवार्य होता है।

(५) जो वनस्पतियाँ निगोदजीवोंसे व्याप्त होती हैं उनके त्यागको सचित्तत्याग कहा जाता है।

(६) रात्रिमें भोजनका परित्याग करके दिनमें ही भोजन करनेका नियम करना, यह दिवाभुक्तिप्रतिमा कही जाती है। किन्हीं आचार्योंके अभिप्रायानुसार दिनमें मैथुनके परित्यागको दिवाभुक्ति (षष्ठ प्रतिमा) कहा जाता है।

(७) शरीरके स्वभावका विचार करके कामभोगसे विरत होनेका नाम ब्रह्मचर्य प्रतिमा है।

(८) कृषि एवं वाणिज्य आदि आरम्भके परित्यागको आरम्भत्यागप्रतिमा कहते हैं।

(९) धन-धान्यादिरूप दस प्रकारके बाह्य परिग्रहमें ममत्वबुद्धिको छोड़कर सन्तोषका अनुभव करना, इसे परिग्रहत्यागप्रतिमा कहा जाता है।

(१०) आरम्भ, परिग्रह एवं इस लोक सम्बन्धी अन्य कर्योंके विषयमें सम्मति न देनेका नाम अनुमतित्याग प्रतिमा हैं।

(११) गृहवासको छोड़कर भिक्षावृत्तिसे भोजन करते हुए उद्दिष्ट भोजनका त्याग करनेको उद्दिष्टत्याग कहा जाता है। इन प्रतिमाओंमें पूर्वकी प्रतिमाओंका निर्वाह होनेपर ही आगेकी प्रतिमामें परिपूर्णता होती है, अन्यथा नहीं ।।१४ ।।

The Eleven Pratimas (Stages) of a Householder

Now the Āchārya explains the eleven stages (Pratimās) of a Śrāvaka (householder):

Ādau darśanam unnataṁ vratam itaḥ sāmāyikaṁ proṣadha-
styāgaś caiva sacittavastuni divābhuktaṁ tathā brahma ca |
Nārambho na parigraho’numatir noddiṣṭam ekādaśa
sthānānīti gṛhivrate vyasanitā-tyāgas tadādyaḥ smṛtaḥ || 14 ||

(Verse 14)

Commentary (Ṭīkā)

In the discipline of householders (gṛhastha-dharma), there are eleven stages (pratimās). These are described as follows:

1. Darśana-pratimā – Right Faith
2. Vrata-pratimā – Observance of vows
3. Sāmāyika-pratimā – Practice of equanimity
4. Proṣadha-pratimā – Observance of fasting
5. Sacitta-tyāga – Renunciation of sentient foods
6. Divābhukti – Eating only during the daytime
7. Brahmacarya-pratimā – Celibacy
8. Ārambha-tyāga – Renunciation of worldly undertakings
9. Parigraha-tyāga – Renunciation of possessions
10. Anumati-tyāga – Non-approval of worldly actions
11. Uddiṣṭa-tyāga – Renunciation of specially prepared food

These are called the eleven stages of the householder’s discipline. Among them, the foremost is the renunciation of addictions and immoral habits.

Detailed Explanation

Conduct (cāritra) is of two kinds:

• Sakala-cāritra (complete conduct), followed by monks
• Vikala-cāritra (partial conduct), followed by householders

The eleven stages of householders are:

1. Darśana-pratimā (Right Faith)

Developing pure faith by becoming detached from worldly existence, the body, and sense pleasures, and turning toward the conduct prescribed for a lay follower.

2. Vrata-pratimā (Observance of Vows)

Adopting the five minor vows (aṇuvratas) and seven supplementary vows, free from the three impurities—deceit, falsehood, and desire for reward.

3. Sāmāyika-pratimā

Practicing equanimity by completely renouncing the five sins for a fixed duration and contemplating impermanence, helplessness, the nature of the world, and liberation. A practitioner performs this regularly in the morning, afternoon, and evening.

4. Proṣadha-upavāsa (Fasting Discipline)

Observing fasts on the 8th and 14th lunar days by renouncing all four types of food (solid, liquid, chewable, and lickable).
“Proṣadha” means eating once, and “upavāsa” means complete fasting. During this observance, indulgence, bodily decoration, and violence are also renounced.

5. Sacitta-tyāga (Renunciation of Living Foods)

Giving up vegetables and other foods that contain innumerable subtle life forms (nigoda).

6. Divābhukti (Daytime Eating Only)

Refraining from eating at night and consuming food only during daylight hours.
(Some teachers interpret this as abstaining from sexual activity during the daytime.)

7. Brahmacarya-pratimā (Celibacy)

Renunciation of sensual pleasures, keeping in mind the nature and discipline of the body.

8. Ārambha-tyāga (Renunciation of Harmful Activities)

Abstaining from occupations such as agriculture and trade that involve violence.

9. Parigraha-tyāga (Renunciation of Possessions)

Abandoning attachment to wealth, grains, and material belongings, and cultivating contentment.

10. Anumati-tyāga (Non-approval)

Not giving consent or encouragement to activities involving violence, possession, or worldly engagement.

11. Uddiṣṭa-tyāga (Renunciation of Specially Prepared Food)

Living on alms and renouncing food specially prepared for oneself.

Progress to a higher stage is possible only after fully practicing the previous one. Without fulfilling the earlier stages, advancement to the next is not complete. Thus, these eleven pratimās represent a gradual spiritual ascent for the householder, leading toward purity, detachment, and ultimately liberation.

श्लोक 15-16

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A Spiritual Journey Through the Path of Liberation

The very title Padmanandi–Pañcaviṁśati reveals its essence — a sacred composition consisting of twenty-five profound spiritual topics, composed by Ācārya Shri Munipadmānandi. This revered Jain text is not merely philosophical; it is a complete spiritual guide leading the soul from worldly confusion to eternal liberation.

Among its many teachings, the first and most expansive section is “Dharmopadeśāmṛta”, consisting of 198 verses, which explain the nature of true Dharma, the qualifications of a true spiritual teacher, and the path that leads to liberation.

Who Is the True Preacher of Dharma?

The text begins by clarifying who is truly qualified to preach Dharma. Only one who has attained omniscience (sarvajñatā) and has become completely free from passions such as anger, pride, deceit, and greed is fit to expound true Dharma.

False speech, the text explains, arises from only two causes:

1. Ignorance, or incomplete knowledge
2. Passions, such as anger, pride, or greed

Anyone who speaks falsely does so because of one of these two. Therefore, only one who is free from both ignorance and passions — a vītarāga, a detached soul — can reveal authentic spiritual truth.

Dharma as the Soul’s Travel Companion

Just as a traveler carries food for a long journey, the soul too needs sustenance for its journey beyond this world. That sustenance is Dharma. Without it, the soul’s journey after death becomes painful and uncertain. Dharma alone makes this transition peaceful and meaningful.

Two Forms of Dharma: Vyavahāra and Niścaya

Dharma is explained from two perspectives:

1. Vyavahāra Dharma (Practical Conduct)

This includes compassion toward all beings, providing refuge to the helpless, and feeling genuine empathy for others’ suffering. It is expressed through:

• Householder duties and monastic discipline
• The Three Jewels: Right Faith, Right Knowledge, and Right Conduct
• The ten virtues beginning with Supreme Forgiveness (Uttam Kṣamā)

This form of Dharma protects the soul from falling into lower states of existence and leads toward heavenly or human birth.

2. Niścaya Dharma (Absolute Reality)

The highest Dharma is that which liberates the soul from the entire cycle of birth and death. It is the state of pure self-awareness, free from thoughts, desires, and bodily identification. In this state, the soul abides in eternal, undisturbed bliss.

While practical Dharma prepares the seeker, pure Dharma alone grants liberation.

Compassion: The Root of All Virtue

Compassion toward living beings is described as the very root of the tree of Dharma. Without compassion, no virtue can survive. Even a being suffering from illness values life above all else—more than wealth, power, or pleasure. This is why non-violence and compassion are supreme.

Without compassion, austerity and renunciation become hollow rituals.

The Role of the Householder and the Monk

Although monastic life is superior due to complete renunciation, householders also play a vital role. Monks depend upon householders for sustenance, and householders earn spiritual merit by supporting ascetics with reverence.

A true householder:

• Observes the six essential duties
• Supports monks selflessly
• Lives a disciplined and ethical life

A householder absorbed only in wealth and pleasure, neglecting worship and charity, remains bound in worldly bondage.

The Eleven Stages of a Householder (Pratimās)

The text describes eleven spiritual stages for householders. Before entering these stages, one must renounce seven destructive addictions, which corrupt moral discipline and lead to downfall. Historical examples, including King Yudhiṣṭhira, are cited to show the dangers of addiction.

Householder and Monk: Two Levels of Discipline

Householders observe partial vows, while monks observe them fully. Hence:

• Householder conduct is called partial discipline (deśa-cāritra)
• Monastic conduct is called complete discipline (sakala-cāritra)

Monks strictly follow the Three Jewels and practice self-restraint, vigilance, and equanimity, preparing for sallekhanā—peaceful acceptance of death.

The 28 Fundamental Qualities of a Monk

These include:

• Five great vows
• Five regulations
• Control of the five senses
• Six essential duties
• Renunciation of clothing
• Renunciation of bathing
• Sleeping on the ground
• Eating once a day
• Absolute equanimity

Ācārya Padmanandi especially emphasizes nudity (digambara state) as essential to complete non-attachment. Clothing, he explains, leads to dependence, attachment, and emotional disturbance.

True Monkhood and Spiritual Decline

When monks begin to desire comfort, wealth, or possessions, it marks a fall from true ascetic life. Accepting wealth or indulgence is considered a serious deviation from the spiritual path. Such degeneration, the text states, is a sign of the moral decline of the present age.

Reverence for the True Ascetic

Even though omniscient beings no longer exist in the present age, their teachings survive through scriptures and disciplined monks. Honoring such monks is equivalent to worshipping the Jinas themselves. Wherever such saints walk, that land becomes sacred.

The Three Jewels Revisited

• Right Faith: True belief in reality, the soul, and the enlightened beings
• Right Knowledge: Correct understanding free from doubt
• Right Conduct: Freedom from negligence and harmful actions

Together, they form the path to liberation.

The conventional path binds the soul when attached to externals, while the absolute path liberates by realizing the soul’s pure nature.

Supreme Forgiveness and the Nature of True Happiness

A seeker must endure harm from ignorant people without anger — this is Supreme Forgiveness. These virtues prevent karmic influx.

All beings desire happiness, yet mistake sensory pleasure for true joy. Such pleasure is temporary and inevitably followed by suffering. True happiness exists only in freedom from agitation, which is attained in liberation.

The Rarity of Human Birth

Human life is exceedingly rare, attained after countless lifetimes. Yet many waste it in ignorance, sensual indulgence, or procrastination, believing there is always time. Death, however, is unpredictable.

Those who use this rare opportunity for spiritual realization are truly wise.

The Glory of Dharma

The text concludes by glorifying Dharma as the sole path to liberation. Dharma alone destroys ignorance, frees the soul from bondage, and leads to eternal peace.

Padmanandi–Pañcaviṁśati is not merely a scripture — it is a mirror for self-reflection, a guide for righteous living, and a beacon for those seeking liberation.

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