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Jainism

The Complete Dharma of a Monk – shlok 38

पद्मनन्दि पंचविंशतिका धर्मोपदेशामृत श्लोक 38

Padmanandi Panchvinshatika Dharmopadeshamrit

३८) आचारो दशधर्मसंयमतपोमूलोत्तराख्या गुणाः मिथ्यामोहमदोज्झनं शमदमध्यानाप्रमादस्थितिः । वैराग्यं समयोपबृंहणगुणा रत्नत्रयं निर्मलं पर्यन्ते च समाधिरक्षयपदानन्दाय धर्मो यतेः ।। ३८ ।।

टीका-यतेः मुनीश्वरस्य धर्मः। धर्मः अक्षयपदानन्दाय भवति मोक्षाय भवति। तमेव धर्मं दर्शयति। आचारो धर्माय भवति। दशधर्म-संयम-तपो-मूलोत्तराख्याः गुणाः धर्माय भवन्ति। आचारस्तु पंचप्रकारः ज्ञानाचारः दर्शनाचारः चारित्राचारः तपा (पंचा) चारः, वीर्याचारः। धर्मः दशभेदः दशलाक्षणिकः। संयमस्तु द्वादशभेदकः। तपस्तु द्वादशभेदकम्। मूलगुणास्तु अष्टाविंशतयः (विंशतिः)। उत्तरगुणास्तु बहवः सन्ति। सर्वे पूर्वोक्ताः गुणा धर्माय भवन्ति। मिथ्यामोहमदोज्झनं धर्माय भवति। शमः उपशमः दमः इन्द्रियदमनं ध्यानं तन्मध्ये द्वयं श्रेष्ठं धर्मशुक्लौ अप्रमादस्थितिः प्रमादरहितस्थितिः धर्माय भवति। वैराग्यं च धर्माय भवति। समयोपबृंहणगुणाः सिद्धान्तवर्धनगुणाः धर्माय भवन्ति। निर्मलं रत्नत्रयं धर्माय भवति। पर्यन्ते च अन्तावस्थायां समाधिमरणं धर्माय भवति। यतेः सर्व धर्म (सर्वो धर्मः) मोक्षाय भवति। दर्शनेन विना सम्यक्त्वेन विना स्वर्गाय भवति ॥ ३८ ॥

अर्थ – ज्ञानाचारादिस्वरूप पाँच प्रकारका आचार; उत्तम क्षमादिरूप दस प्रकारका धर्म, संयम, तप तथा मूलगुण और उत्तरगुण; मिथ्यात्व मोह एवं मदका परित्याग; कषायोंका शमन, इन्द्रियोंका दमन, ध्यान, प्रमादरहित अवस्थान; संसार, शरीर एव इन्द्रियविषयोंसे विरक्ति; धर्मको बढ़ानेवाले अनेक गुण, निर्मल रत्नत्रय, तथा अन्तमें समाधिमरण; यह सब मुनिका धर्म है जो अविनश्वर मोक्षपदके आनन्द (अव्याबाध सुख) का कारण है।। ३८ ।।

The Dharma of a monk, which leads to the bliss of the imperishable state (liberation), consists of the following:
right conduct in its five forms;
the virtues known as the ten kinds of Dharma, self-restraint, and austerity;
the fundamental and supplementary virtues;
the abandonment of false belief, delusion, and pride;
tranquility of passions, control of the senses, meditation, and a state free from negligence;
detachment from the world, the body, and sense-objects;
the virtues that strengthen the scriptures;
the pure Three Jewels (right faith, right knowledge, and right conduct);
and finally, death in perfect equanimity (samādhi-maraṇa).

All these together constitute the Dharma of an ascetic, which is the cause of the eternal joy of liberation.

श्लोक 39

द्वादश वर्षीय स्वाध्याय पाठ्यक्रम पद्मनन्दि पंचविंशतिका सारांश

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January 7, 2026

Jainism

The Vow of Renunciatory Action (Tyāga–Karma–Vrata)- shlok 39

पद्मनन्दि पंचविंशतिका धर्मोपदेशामृत श्लोक 39

Padmanandi Panchvinshatika Dharmopadeshamrit

३९) स्वं शुद्धं प्रविहाय चिद्‌गुणमयं भ्रान्त्याणुमात्रेऽपि यत् सम्बन्धाय मतिः परे भवति तद्बन्धाय मूढात्मनः ।तस्मात्त्याज्यमशेषमेवमहतामेतच्छरीरादिकं

तत्कालादिविनादियुक्तित इदं तत्त्यागकर्म व्रतम् ।। ३९ ।।

टीका – यद्यस्मात् कारणात्। मूढात्मनः मतिः मूढयते मतिः भ्रान्त्या कृत्वा अणुमात्रेऽपि परे द्रव्ये परवस्तुनि । १ सम्बन्धाय भवति। किं कृत्वा शुद्धं स्वमात्मानम्। चिद्गुणमयं ज्ञानगुणमयम्। प्रविहाय त्यक्त्त्वा। तत्तस्मात्कारणात्। सा मतिः बन्धाय कर्मबन्धाय भवति। तस्मात् कारणात्। एतच्छरीरादिकं अशेषम्। एव निश्चयेन। त्याज्यम्। महतां मुनीश्वरैः । तत्कालादिविना तस्य शरीरस्य कालक्रिया। आहारक्रिया विना त्याज्यम्। शरीरे यन्ममत्वं वर्तते तन्ममत्वं स्फेटनीयं भोजनादिकं न त्याज्यमित्यर्थः । आदियुक्तितः व्रतं रक्षणीयम्। इदं त्यागकर्मव्रतम् ॥३९॥

अर्थ – चैतन्य गुणस्वरूप शुद्ध आत्माको छोड़कर भ्रान्तिसे जो अज्ञानी जीवकी बुद्धि परमाणु प्रमाण भी बाह्य वस्तुविषयक संयोगके लिये होती है वह उसके लिये कर्मबन्धका कारण होती है। इसलिये महान् पुरुषोंको समस्त ही इस शरीर आदिका त्याग कालादिके विना प्रथम युक्तिसे करना चाहिये। यह त्याग कर्म व्रत है ।।

विशेषार्थ – इसका अभिप्राय यह है कि शरीरादि जो भी बाह्य पदार्थ हैं उनमें ममत्वबुद्धि रखकर उनके संयोग आदिके लिये जो कुछ भी प्रयत्न किया जाता है उससे कर्मका बन्ध होता है और फिर इससे जीव पराधीनताको प्राप्त होता है। इसके विपरीत शुद्ध चैतन्य स्वरूपको उपादेय समझकर उसमें स्थिरता प्राप्त करनेके लिये जो प्रयत्न किया जाता है उससे कर्मबन्धका अभाव होकर जीवको स्वाधीनता प्राप्त होती है। इसीलिये यहाँ यह उपदेश दिया गया है कि जब तक उपर्युक्त शरीर आदि रत्नत्रयकी परिपूर्णतामें सहायता करते हैं तब तक ही ममत्वबुद्धिको छोड़कर शुद्ध आहार आदिके द्वारा उनका रक्षण करना चाहिये। किन्तु जब वे असाध्य रोगादिके कारण उक्त रत्नत्रयकी पूर्णतामें बाधक बन जाते हैं तब उनके नष्ट होनेके काल आदिकी अपेक्षा न करके धर्मकी रक्षा करते हुए सल्लेखनाविधिसे उनका त्याग कर देना चाहिये। यही त्याग कर्मकी विशेषता है ।।३९ ।।

(Verse 39, with Commentary and Explanatory Elucidation)

Verse (39)
Therefore, for the great ones, this entire aggregate—beginning with the body—must indeed be renounced with firm resolve.
This renunciatory act, undertaken without dependence on time or other conditions, constitutes the sacred vow of abandonment.

Commentary (Ṭīkā – English Translation)

Because of the very cause whereby the intellect of the deluded soul becomes deluded—through error engaging even to the slightest degree with external substances belonging to others—there arises attachment and relation. Having abandoned the pure Self, which is of the nature of consciousness and knowledge, such misguided intellect becomes the cause of bondage, specifically karmic bondage.

For this reason alone, the entire complex beginning with the body must be decisively renounced by great ascetics and venerable sages. Such renunciation is to be undertaken without dependence upon time, bodily processes, or activities such as nourishment. What is to be shattered is the sense of possessiveness toward the body; food and the like are not themselves to be abandoned so long as they serve their proper function. The vow must be preserved through right reasoning and disciplined discernment. This is the vow known as the renunciatory action (tyāga–karma–vrata).

Meaning (Artha – English Translation)

When, abandoning the pure Self—whose very essence is consciousness and awareness—the intellect of the ignorant soul, through delusion, engages even in the slightest measure with external objects, such engagement becomes the cause of karmic bondage. Therefore, great souls should renounce entirely this body and all associated externals, without waiting upon considerations of time or circumstance, and should do so through right discernment from the very outset. This is the vow of renunciatory action.

Special Elucidation (Viśeṣārtha – English Translation)

The purport of this teaching is as follows:
All external entities such as the body, when regarded with a sense of possessiveness, and all efforts undertaken for their acquisition, preservation, or enjoyment, give rise to karmic bondage. Through such bondage, the soul becomes subject to dependence and subjugation.

Conversely, when the pure conscious Self is recognized as the sole worthy object of acceptance, and effort is directed toward attaining steadfastness in that state, karmic bondage ceases, and the soul attains autonomy and freedom.

Therefore, this instruction declares that so long as the body and related factors assist in the perfection of the Three Jewels—right faith, right knowledge, and right conduct—they should be protected through pure means, without attachment or possessiveness. However, when, due to incurable illness or other causes, the body becomes an obstacle to the perfection of the Three Jewels, then—without waiting for the appointed time of its natural end—one should, while safeguarding Dharma, renounce the body according to the discipline of sallekhanā.

This alone constitutes the distinctive and highest meaning of the vow of renunciatory action.
(Verse 39)

द्वादश वर्षीय स्वाध्याय पाठ्यक्रम पद्मनन्दि पंचविंशतिका सारांश

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January 7, 2026

Jainism

Better Suffering Than the Company of the Wicked – Shlok 37

पद्मनन्दि पंचविंशतिका धर्मोपदेशामृत श्लोक 37

Padmanandi Panchvinshatika Dharmopadeshamrit

३७) इह वरमनुभूतं भूरि दारिद्र्यदुःखं वरमतिविकराले कालवक्त्रे प्रवेशः । भवतु वरमितोऽपि क्लेशजालं विशालं न च खलजनयोगाञ्जीवितं वा धनं वा ।। ३७ ।।

टीका-इह संसारे। भूरि दारिद्र्यदुःखं अनुभूतम्। वरं श्रेष्ठम्। अतिविकराले अतिरुद्रे। कालवक्त्रे कालमुखे। प्रवेशः वरं शुभम् । इतः संसारात्। विशालं क्लेशजालमपि भवतु वरम्। च पुनः। खलजनयोगात् दुष्टजनसंयोगात्। जीवितं वा धनं वा न वरं न श्रेष्ठम् ॥ ३७॥

इति गृहिधर्मप्रकरणं समाप्तम् ।

अर्थ- संसारमें निर्धनताके भी दुखका अनुभव करना कहीं अच्छा है, इसी प्रकार अत्यन्त भयानक मृत्युके मुखमें प्रवेश करना भी कहीं अच्छा है, इसके अतिरिक्त यदि यहाँ और भी अतिशय कष्ट प्राप्त होता है तो वह भी हो; परन्तु दुष्ट जनोंके सम्बन्धसे जीवित अथवा धनका चाहना श्रेष्ठ नहीं है ।। ३७ ।।

37)

iha varam anubhūtaṁ bhūri dāridrya-duḥkhaṁ
varam ativikarāle kāla-vaktre praveśaḥ |
bhavatu varam ito’pi kleśajālaṁ viśālaṁ
na ca khalajana-yogāj jīvitaṁ vā dhanaṁ vā || 37 ||

Verse (Translation):
In this world, it is far better to endure extreme poverty and its suffering.
It is even better to enter the terrifying mouth of death itself.
Let there be even a vast net of hardships and afflictions—so be it.
But life or wealth gained through association with wicked people
is never desirable.

Explanation (Meaning):

In this worldly existence, even the pain of severe poverty is preferable.
Even entering the dreadful jaws of death is better.
Even if immense suffering and hardship must be endured, it is still acceptable.

However, maintaining life or gaining wealth through association with cruel, deceitful, or immoral people is never commendable. Such associations corrupt the soul and destroy spiritual well-being. Therefore, one should never desire life or wealth that comes through the company of the wicked.

Moral / Essence:

Suffering faced with integrity is nobler than comfort gained through corruption.
Association with the wicked destroys inner purity and must be avoided at all costs.

Closing Note:

With this verse, the chapter on Gṛhastha Dharma (Householder’s Conduct) comes to a close.

द्वादश वर्षीय स्वाध्याय पाठ्यक्रम पद्मनन्दि पंचविंशतिका सारांश

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December 31, 2025

Jainism

The Rarity of the Virtuous in a Cruel World – Shlok 36

पद्मनन्दि पंचविंशतिका धर्मोपदेशामृत श्लोक 36

Padmanandi Panchvinshatika Dharmopadeshamrit

३६) कलावेकः साधुर्भवति कथमप्यत्र भुवने स चाघातः क्षुद्रैः कथमकरुणैर्जीवति चिरम् । अतिग्रीष्मे शुष्यत्सरसि विचरच्चंचुचरतां बकोटानामग्रे तरलशफरी गच्छति कियत् ।। ३६ ।।

टीका-अत्र भुवने संसारे। कलौ पंचमकाले। कथमपि एकः साधुर्भवति। स च साधुः क्षुद्रैः आम्रातः पीडितः । चिरं चिरकालं कथं जीवति। किंलक्षणैः क्षुद्रैः। अकरुणैः दयारहितैः। अतिग्रीष्मे ज्येष्ठाषाढे (ज्येष्ठाषाढ्योः) शुष्यत्सरसि शुष्कसरोवरे। बकोटानां बकानां अग्रे। तरलशफरी चंचलमत्सिका। कियद् दूरे गच्छति। किंलक्षणानां बकानाम्। विचरच्चंचुचरताम् ।। ३६ ।।

अर्थ – इस लोकमें कलिकालके प्रभावसे बड़ी कठिनाईमें एक आध ही साधु होता है। वह भी जब निर्दय दुष्ट पुरुषोंके द्वारा सताया जाता है तब भला कैसे चिरकाल जीवित रह सकता है? अर्थात् नहीं रह सकता। ठीक ही है- जब तीक्ष्ण ग्रीष्मकालमें तालाबका पानी सूखने लगता है तब चोंचको हिलाकर चलनेवाले बगुलोंके आगे चंचल मछली कितनी देर तक चल सकती है? अर्थात् बहुत अधिक समय तक वह चल नहीं सकती, किन्तु उनके द्वारा मारकर खायी ही जाती है।। ३६ ।।

36) The Rarity of the Virtuous in a Cruel World

Verse (Translation):
In this world, especially in the age of Kali, a truly virtuous person is found only rarely.
And when such a noble soul is tormented by cruel and heartless people,
how can he survive for long?

Just as in the scorching heat of summer,
when a pond dries up,
how long can a restless little fish survive
before the long-beaked, moving herons?
Surely, not for long.

Explanation (Meaning):

In this world, due to the influence of the Kali age, a truly virtuous person is extremely rare. Even when such a noble soul appears, he is often tormented by cruel, merciless people. Under such oppression, it becomes impossible for him to live long.

This is illustrated through a powerful metaphor:
When, in the intense summer heat, a pond begins to dry up, how long can a small, restless fish survive in front of stalking herons with sharp beaks? Inevitably, it is caught and destroyed.

Similarly, in a society dominated by cruelty and moral decay, gentle and virtuous souls struggle to survive and are often destroyed by the wicked.

Moral / Essence:

In an age of moral decline, goodness becomes vulnerable. The cruel overpower the gentle, just as predators overtake helpless beings in a drying world.

श्लोक 37 – Better Suffering Than the Company of the Wicked

द्वादश वर्षीय स्वाध्याय पाठ्यक्रम पद्मनन्दि पंचविंशतिका सारांश

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December 31, 2025

Jainism

Avoiding the Wicked and Embracing the Path of the Noble – Shlok 34-35

पद्मनन्दि पंचविंशतिका धर्मोपदेशामृत श्लोक 34

Padmanandi Panchvinshatika Dharmopadeshamrit

34. The Power of Right Association (Sat-Saṅga Mahattva)

३४) मिथ्यादृशां विसदृशां च पथच्युतानां मायाविनां व्यसनिनां च खलात्मनां च । संगं विमुंचत बुधाः कुरुतोत्तमानां गन्तुं मतिर्यदि समुन्नतमार्ग एव ।। ३४ ।।

टीका- भो बुधाः भो पण्डिताः। यदि चेत्। उन्नतमार्गे एव निश्चयेन गन्तुं मतिरस्ति तदा मिथ्यादृशां संगं मुंचत। विसदृशां विपरीतानां संगं विमुंचत। चकारग्रहणात् पथच्युतानां संगं विमुंचत। व्यसनिनां संगं विमुंचत। खलात्मनां संगं विमुंचत। भो जनाः उत्तमानां संगं कुरुत ॥३४॥

अर्थ – यदि उत्तम मार्गमें ही गमन करनेकी अभिलाषा है तो बुद्धिमान् पुरुषोंका यह आवश्यक कर्तव्य है कि वे मिथ्यादृष्टियों, विसदृशों अर्थात् विरुद्ध धर्मानुयायियों, सन्मार्गसे भ्रष्ट हुए, मायाचारियों, व्यसनानुरागियों तथा दुष्ट जनोंकी संगतिको छोड़कर उत्तम पुरुषोंका सत्संग करें ।। ३४ ।।

English Translation

Mithyādṛśāṁ visadṛśāṁ ca pathacyutānāṁ
māyāvināṁ vyasanināṁ ca khalātmanāṁ ca |
Saṅgaṁ vimuñcata budhāḥ kurutottamānāṁ
gantuṁ matir yadi samunnatamārga eva || 34 ||

O wise ones!
If your resolve is to walk firmly on the elevated path,
then abandon the company of those who hold false views,
those of perverted conduct, those who have strayed from the right path,
the deceitful, the addicted, and the wicked.

Instead, associate with noble and virtuous people,
for only through such company
can one progress steadily on the exalted path.

Explanation (Expanded Meaning)

If one truly desires to walk the higher spiritual path,
then it becomes essential to abandon the company of those who:

hold false beliefs,
follow distorted or opposing doctrines,
have fallen away from righteous conduct,
practice deceit or illusion,
are enslaved by addictions, or
possess cruel and impure intentions.

Such association weakens spiritual resolve and misleads the soul.
Therefore, wise individuals should seek the company of noble, virtuous, and spiritually elevated persons,
for good association uplifts, strengthens faith, and guides one toward liberation.

Spiritual Insight

The direction of life is shaped by association.
Bad company pulls one downward, while noble company elevates the soul.
Those who wish to walk the path of liberation must consciously choose sat-saṅga
and abandon all influences that obstruct spiritual progress.

पद्मनन्दि पंचविंशतिका धर्मोपदेशामृत श्लोक 35

35. Even Affectionate Company of the Wicked Brings Sorrow

३५) स्निग्धैरपि व्रजत मा सह संगमेभिः क्षुद्रैः कदाचिदपि पश्यत सर्षपाणाम्। स्नेहोऽपि संगतिकृतः खलताश्रितानां लोकस्य पातयति निश्चितमश्रु नेत्रात् ।।३५ ।।

टीका-भो बुधाः। एभिः क्षुद्रैः सह कदाचिदपि संगं मा व्रजत। किंलक्षणैः क्षुद्रैः। स्निग्धैरपि स्नेहयुक्तैरपि। भो भव्याः। पश्यत। खलताश्रितानां सर्षपाणां स्नेहोऽपि संगतिकृतः निश्चितं लोकस्य नेत्रादश्रु पातयति ॥ ३५॥

अर्थ – उपर्युक्त मिथ्यादृष्टि आदि क्षुद्र जन यदि अपने स्नेही भी हों तो भी उनकी संगति कभी भी न करना चाहिये। देखो, खलता (तेल निकल जानेपर प्राप्त होनेवाली सरसोंकी खल भागरूप अवस्था, दूसरे पक्षमें दुष्टता) के आश्रित हुए क्षुद्र सरसोंके दानोंका स्नेह (तेल) भी संगतिको प्राप्त होकर निश्चयतः लोगोंके नेत्रोंसे अश्रुओंको गिराता है।।

विशेषार्थ – जिस प्रकार छोटे भी सरसोंके दानोंसे उत्पन्न हुए स्नेह (तेल) के संयोगसे उसकी तीक्ष्णताके कारण मनुष्यकी आँखोंसे आंसू निकलने लगते हैं उसी प्रकार उपर्युक्त क्षुद्र मिथ्यादृष्टि आदि दुष्ट पुरूषोंके स्नेह (प्रेम, संगति) से होनेवाले ऐहिक एवं पारलौकिक दुखका अनुभव करनेवाले प्राणीकी भी आँखोंसे पश्चात्तापके कारण आँसू निकलने लगते हैं। अत एव आत्महितैषी जनोंको ऐसे दुष्ट जनोंकी संगतिका परित्याग करना ही चाहिये ।।३५ ।।

English Translation

Snigdhair api vrajata mā saha saṅgamebhiḥ
kṣudraiḥ kadācid api paśyata sarṣapāṇām |
Sneho’pi saṅgatikṛtaḥ khalatāśritānāṁ
lokasya pātayati niścitam aśru netrāt || 35 ||

O wise ones!
Never associate—even slightly—with petty and ignoble people,
even if they appear affectionate or friendly.

Observe this truth:
even the oil extracted from mustard seeds,
when combined with their pungent nature,
certainly brings tears to the eyes of people.

Likewise, affection arising from association with the wicked
inevitably causes sorrow and suffering.

Explanation (Expanded Meaning)

Even if people of false views, immoral nature, or corrupted conduct
appear loving or friendly, their company should still be avoided.
Association with such individuals ultimately results in suffering.

Just as oil extracted from tiny mustard seeds causes burning and tears when it comes into contact with the eyes,
so too does affection born from association with wicked individuals bring pain, regret, and distress.

Thus, wise and self-seeking individuals should completely renounce the company of such people,
for their influence harms both worldly peace and spiritual progress.

Spiritual Insight

True harm does not always come from open hostility—
sometimes it comes disguised as affection.
Even gentle attachment to wrong company can lead to deep sorrow.
Therefore, one who seeks self-welfare and liberation must carefully choose association and remain aligned with the virtuous.

श्लोक 36 The Rarity of the Virtuous in a Cruel World

द्वादश वर्षीय स्वाध्याय पाठ्यक्रम पद्मनन्दि पंचविंशतिका सारांश

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पद्मनन्दि पंचविंशतिका स्वाध्याय

जैन धर्मं और दर्शन Jain Dharm Aur Darshan

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December 31, 2025

Jainism

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

पद्मनन्दि पंचविंशतिका धर्मोपदेशामृत श्लोक 32

Padmanandi Panchvinshatika Dharmopadeshamrit

३२) न परमियन्ति भवन्ति व्यसनान्यपराण्यपि प्रभूतानि । त्यक्त्वा सत्पथमपथप्रवृत्तयः क्षुद्रबुद्धीनाम् ।। ३२ ।।

टीका- परं केवलम् । व्यसनानि इयन्ति न भवन्ति। अपराण्यपि प्रभूतानि उत्पन्नानि भवन्ति। ये अपथप्रवृत्तयः कुमार्गे गमनशीलाः सत्पथं त्यक्त्वा अपथे चलन्ति तेषां क्षुद्रबुद्धीनां बहूनि व्यसनानि सन्ति ॥ ३२॥

अर्थ- केवल इतने (सात) ही व्यसन नहीं हैं, किन्तु दूसरे भी बहुत से व्यसन हैं। कारण कि अल्पमति पुरुष समीचीन मार्गको छोड़कर कुत्सित मार्गमें प्रवृत्त हुआ करते हैं।

विशेषार्थ – जो असत्प्रवृत्तियाँ मनुष्यको सन्मार्गसे भ्रष्ट करती हैं उनका नाम व्यसन है। ऐसे व्यसन बहुत हो सकते हैं। उनकी वह सात संख्या स्थूल रूपसे ही निर्धारित की गई है। कारण कि मन्दबुद्धि जन सन्मार्गसे च्युत होकर विविध रीतियोंसे कुमार्गमें प्रवृत्त होते हैं। उनकी ये सब प्रवृत्तियाँ व्यसनके ही अन्तर्गत हैं। अत एव व्यसनों की यह सात (७) संख्या स्थूल रूपसे ही समझनी चाहिये ।। ३२ ।।

English Translation

Na param iyanti bhavanti vyasanāny aparāṇy api prabhūtāni |
Tyaktvā satpatham apathapravṛttayaḥ kṣudrabuddhīnām || 32 ||

Vices are not limited to only these (previously mentioned ones);
there are many more that arise in abundance.
Those of petty intellect abandon the righteous path
and proceed along the path of wrongdoing.

Explanation (Expanded Meaning)

The number of vices is not confined to only those already described.
There are countless other forms as well.
People of shallow understanding abandon the noble path of righteousness
and choose instead the path of moral corruption.
Because of this deviation, innumerable forms of suffering and downfall arise in their lives.

Spiritual Insight

All actions that turn a person away from truth, restraint, and self-discipline
are called vyasanas (destructive habits).
These are not limited to a fixed number; they multiply according to one’s ignorance and moral weakness.
Thus, the wise must remain vigilant and firmly established on the righteous path (satpatha),
avoiding all forms of moral decline.

पद्मनन्दि पंचविंशतिका धर्मोपदेशामृत श्लोक 33

३३) सर्वाणि व्यसनानि दुर्गतिपथाः स्वर्गापवर्गार्गलाः वज्राणि व्रतपर्वतेषु विषमाः संसारिणां शत्रवः । प्रारम्भे मधुरेषु पाककटुकेष्वेतेषु सद्धीधनैः कर्तव्या न मतिर्मनागपि हितं वांछद्भिरत्रात्मनः ।। ३३ ।।

टीका – सर्वाणि व्यसनानि दुर्गतिपथाः सन्ति। स्वर्गगमने अपवर्ग-मोक्षगमने अर्गलाः। पुनः व्रतपर्वतेषु वज्राणि सन्ति। पुनः किंलक्षणानि व्यसनानि। संसारिणां जीवानां विषमाः कठिनाः शत्रवः वर्तन्ते। एतेषु निन्द्यव्यसनेषु। सद्धीधनैः विवेकिभिः। मनागपि मतिर्न कर्तव्या। किंलक्षणेषु व्यसनेषु। प्रारम्भे मधुरेषु पाककटुकेषु। किंलक्षणैः सद्धीधनैः। अत्र जगति आत्मनः हितं वांछद्भिः हितं (त) वांछकैः ॥३३॥

अर्थ – सभी व्यसन नरकादि दुर्गतियोंके कारण होते हुए स्वर्ग और मोक्षकी प्राप्तिमें अर्गला (बेंड़ा) के समान हैं, इसके अतिरिक्त वे व्रतरूपी पर्वतोंको नष्ट करनेके लिये वज्र जैसे होकर संसारी प्राणियोंके लिये दुर्दम शत्रुके समान ही हैं। ये व्यसन यद्यपि प्रारम्भमें मिष्ट प्रतीत होते हैं, परन्तु परिणाममें वे कटुक ही हैं। इसीलिये यहाँ आत्महितकी इच्छा रखनेवाले बुद्धिमान् पुरुषोंको इन व्यसनोंमें जरा भी बुद्धि नहीं करनी चाहिये ।। ३३ ।।

33. The Destructive Nature of All Vices (Sarvāṇi Vyasanāni)

Sarvāṇi vyasanāni durgatipathāḥ svargāpavargārgalāḥ
vajrāṇi vrataparvateṣu viṣamāḥ saṁsāriṇāṁ śatravaḥ |
Prārambhe madhureṣu pākakaṭukeṣv eteṣu saddhīdhanair
kartavyā na matir manāg api hitaṁ vāñchadbhir ātmanaḥ || 33 ||

English Translation

All vices lead toward paths of misery;
they act as barriers to attaining heaven and liberation.
They strike like thunderbolts upon the mountains of vows
and are fierce enemies of worldly beings.

Though sweet at the beginning, they turn bitter in the end.
Therefore, those wise people who cherish the wealth of right understanding
and seek their own true welfare
should not place even the slightest inclination toward such vices.

Explanation (Expanded Meaning)

All forms of vice lead a soul toward downfall and suffering.
They obstruct the attainment of both heavenly happiness and liberation (mokṣa).
Like thunderbolts striking mountains, they destroy vows, discipline, and spiritual resolve.
For worldly beings, these vices act as powerful and dangerous enemies.

Though they appear pleasant and attractive in the beginning,
their results are always painful and bitter in the end.
Hence, those endowed with wisdom and discernment—
who sincerely desire their own spiritual welfare—
should never allow even a trace of inclination toward such harmful tendencies.

Spiritual Insight

Vices may appear harmless or enjoyable at first,
but they gradually weaken discipline, destroy virtues,
and pull the soul toward suffering and bondage.
A seeker of true welfare must therefore reject them completely
and walk firmly on the path of self-control, purity, and wisdom.

श्लोक 34-35 – Avoiding the Wicked and Embracing the Path of the Noble

द्वादश वर्षीय स्वाध्याय पाठ्यक्रम पद्मनन्दि पंचविंशतिका सारांश

Home page – पद्मनन्दि पंचविंशतिका Padmanandi Panchvinshatika

पद्मनन्दि पंचविंशतिका स्वाध्याय

जैन धर्मं और दर्शन Jain Dharm Aur Darshan

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December 31, 2025

Jainism

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?

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:

Eat cow dung,
Receive blows from wrestlers, or
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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December 30, 2025

Jainism

Condemnation of Corrupt Power and Desire – Shlok 30

पद्मनन्दि पंचविंशतिका धर्मोपदेशामृत श्लोक 30

Padmanandi Panchvinshatika Dharmopadeshamrit

३०) धिक् तत्पौरुषमासतामनुचितास्ता बुद्धयस्ते गुणाः मा भून्मित्रसहायसम्पदपि सा तज्जन्म यातु क्षयम् । लोकानामिह येषु सत्सु भवति व्यामोहमुद्रांकितं स्वप्नेऽपि स्थितिलंघनात्परधनस्त्रीषु प्रसक्तं मनः ।।३० ।।

टीका – तत्पौरुषं धिक्। ता बुद्धयः अनुचिताः अयोग्याः। ते गुणा आसतां दूरे तिष्ठन्तु। सा मित्रसहायसम्पत् मा भूत्। तज्जन्म क्षयं यातु। येषु पौरुषादिधनेषु। सत्सु विद्यमानेषु। इह संसारे। लोकानां मनः स्वप्नेऽपि परधनस्त्रीषु। प्रसक्तं आसक्तं भवति। कस्मात्। स्थितिलंघनात्। किंलक्षणं मनः। व्यामोहमुद्रांकितम् ॥ ३० ॥

अर्थ – जिस पौरुष आदिके होनेपर लोगोंका व्यामोहको प्राप्त हुआ मन मर्यादाका उल्लंघन करके स्वप्नमें भी परधन एवं परस्त्रियोंमें आसक्त होता है उस पौरुषको धिक्कार है, वे अयोग्य विचार और वे अयोग्य गुण दूर ही रहें, ऐसे मित्रोंकी सहायतारूप सम्पत्ति भी न प्राप्त हो, तथा वह जन्म भी नाशको प्राप्त हो जाय। अभिप्राय यह है कि यदि उपर्युक्त सामग्रीके होनेपर लोगोंका मन लोकमर्यादाको छोड़कर परधन और परस्त्रीमें आसक्त होता है तो वह सब सामग्री धिक्कारके योग्य है।। ३० ।।

Roman (IAST)

dhik tat-pauruṣam āsatām anucitās tā buddhayas te guṇāḥ
mā bhūn mitra-sahāya-sampad api sā taj-janma yātu kṣayam |
lokānām iha yeṣu satsu bhavati vyāmoha-mudrāṅkitaṁ
svapne’pi sthiti-laṅghanāt para-dhana-strīṣu prasaktaṁ manaḥ || 30 ||

English Translation

Shame upon that so-called manliness!
Shame upon such unworthy thoughts and qualities!
Let such friendships and supportive wealth never exist,
and let such a birth itself come to an end!

For when, despite possessing power, wealth, and status,
a person’s mind—marked by delusion—
even in dreams transgresses moral boundaries
and becomes attached to another’s wealth or another’s wife,
then all such attainments are truly disgraceful.

Explanation

This verse strongly condemns the false pride of power, wealth, and influence when they are used without moral discipline.

It declares:

Shame upon such false masculinity.
Shame upon such distorted thinking.
Shame upon such qualities and achievements if they lead to moral downfall.

If a person, even while possessing wealth, strength, social status, or supporters, allows the mind to wander toward another’s wealth or another’s spouse, then all those achievements become meaningless.

Such a person’s mind becomes stained by delusion, so corrupted that even in dreams it violates moral boundaries.

The verse boldly states that:

Such wealth is not a blessing.
Such companionship is not worthy.
Such a birth itself becomes meaningless.

True dignity, according to this teaching, lies not in power or pleasure but in self-restraint, purity of intention, and adherence to ethical boundaries.

श्लोक 31 – The Destruction Caused by Addictions

द्वादश वर्षीय स्वाध्याय पाठ्यक्रम पद्मनन्दि पंचविंशतिका सारांश

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December 30, 2025

Jainism

The Suffering Caused by Desire for Another’s Spouse – Shlok 29

पद्मनन्दि पंचविंशतिका धर्मोपदेशामृत श्लोक 29

Padmanandi Panchvinshatika Dharmopadeshamrit

२९) चिन्ताव्याकुलताभयारतिमतिभ्रंशातिदाहभ्रम-क्षुत्तृष्णाहतिरोगदुःखमरणान्येतान्यहो आसतम् । यान्यत्रैव परांगनाहितमतेस्तद्भूरि दुःखं चिरं श्वभ्रे भावि यदग्निदीपितवपुर्लोहांगनालिंगनात् ।।२९ ।।

टीका – अहो इत्याश्चर्ये। परांगनाहितमतेः पुरुषस्य परांगनासु आहिता मतिर्येन स तस्य परांगनाहितमतेः । एतानि दुःखानि। आसतां तिष्ठन्तु। तान्येव दर्शयति। चिन्ताव्याकुलताभयारतिमतिभ्रंशातिदाहभ्रमक्षुत्तृष्णाहतिरोगदुः खमरणानि। एतानि दुःखानि आसतां दूरे तिष्ठन्तु। यानि एतानि। अत्रैव जन्मनि भवन्ति। परजन्मनि श्वभ्रे नरके। चिरं चिरकालम्। तद्भूरि दुःखं भावि यद् दुःखं अग्निदीपितवपुर्लोहांगनालिंगनाद् भवति ॥ २९ ॥

अर्थ – परस्त्रीमें अनुरागबुद्धि रखनेवाले व्यक्तिको जो इसी जन्ममें चिन्ता, आकुलता, भय, द्वेषभाव, बुद्धिका विनाश, अत्यन्त संताप, भ्रान्ति, भूख, प्यास, आघात, रोगवेदना और मरणरूप दुःख प्राप्त होते हैं; ये तो दूर रहें। किन्तु परस्त्रीसेवनजनित पापके प्रभावसे जन्मान्तरमें नरकगतिके प्राप्त होनेपर अग्निमें तपायी हुई लोहमय स्त्रियोंके आलिंगनसे जो चिरकाल तक बहुत दुःख प्राप्त होनेवाला है उसकी ओर भी उसका ध्यान नहीं जाता, यह कितने आश्वर्यकी बात है ।। २९ ।।

English Translation

cintā-vyākulatā-bhayārati-mati-bhraṁśāti-dāha-bhrama-
kṣut-tṛṣṇā-hati-roga-duḥkha-maraṇāny etāny aho āsatām |
yāny atraiva parāṅganā-hita-mates tad bhūri duḥkhaṁ ciraṁ
śvabhre bhāvi yad agni-dīpita-vapur lohāṅganāliṅganāt || 29 ||

Ah! Let there remain far away the sufferings such as anxiety, agitation, fear, distress, loss of discernment, intense burning, delusion, hunger, thirst, injury, disease, and death—
all of which arise in this very life for one whose mind is attached to another’s wife.

But far more terrible is the suffering that awaits in the next birth—
where, in hell, one must endure long torment through the embrace of women formed of red-hot iron, their bodies blazing with fire.

How astonishing it is that one fails to reflect upon such dreadful consequences!

Explanation

This verse explains the terrible consequences of attachment to another’s spouse.

A person whose mind is drawn toward another’s partner suffers greatly even in this very life. Such a person becomes tormented by:

constant worry and anxiety,
fear and restlessness,
loss of clarity and moral judgment,
burning inner unrest,
confusion, hunger, thirst, illness, and even premature death.

Yet these sufferings are minor compared to what awaits such a person after death. Because of this sinful attachment, the soul is destined for hellish realms, where unimaginable suffering occurs — symbolized by being forced to embrace red-hot iron figures shaped like women, burning endlessly in agony.

The verse expresses deep astonishment that people, despite knowing these consequences, still allow themselves to be ruled by desire.

Core message:
Lust blinds intelligence, destroys peace in this life, and leads to unbearable suffering in the next.

श्लोक 30

द्वादश वर्षीय स्वाध्याय पाठ्यक्रम पद्मनन्दि पंचविंशतिका सारांश

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जैन धर्मं और दर्शन Jain Dharm Aur Darshan

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December 30, 2025

Jainism

The Suffering Born of Deception and Greed – Shlok 28

पद्मनन्दि पंचविंशतिका धर्मोपदेशामृत श्लोक 28

Padmanandi Panchvinshatika Dharmopadeshamrit

२८) अर्थादौ प्रचुरप्रपंचरचनैर्ये वंचयन्ते परान् नूनं ते नरकं व्रजन्ति पुरतः पापव्रजादन्यतः । प्राणाः प्राणिषु तन्निबन्धनतया तिष्ठन्ति नष्टे धने यावान् दुःखभरो नरे न मरणे तावानिह प्रायशः ।।२८ ।।

टीका ये नराः। अर्थादौ विषये। प्रचुरप्रपंचरचनैः बहुलपाखण्डविशेषैः रचनाविशेषैः। परान् लोकान् वंचयन्ते । ते नरा। नूनं निश्चितम्। अन्यतः पापव्रजात् पापसमूहात् पुरतः नरकं व्रजन्ति। प्राणिषु जीवेषु। प्राणाः। तन्निबन्धनतया तस्य द्रव्यस्य आधारत्वेन तिष्ठन्ति। इह लोके संसारे। नरे मनुष्ये। यावान्दुःखभरः धने नष्टे सति प्रायशः बाहुल्येन भवति तावान् दुःखभरः मरणे न भवति ॥ २८ ॥

अर्थ- जो मनुष्य धन आदिके कमानेमें अनेक प्रपंचोंको रचकर दूसरोंको ठगा करते हैं वे निश्वयसे उस पापके प्रभावसे दूसरोंके सामने ही नरकमें जाते हैं। कारण यह कि प्राणियोंमें प्राण धनके निमित्तसे ही ठहरते हैं, धनके नष्ट हो जानेपर मनुष्यको जितना अधिक दुःख होता है उतना प्रायः उसे मरते समय भी नहीं होता ।। २८ ।।

Verse 28 – English Translation

arthādau pracura-prapañca-racanair ye vañcayante parān
nūnaṁ te narakaṁ vrajanti purataḥ pāpa-vrajād anyataḥ |
prāṇāḥ prāṇiṣu tannibandhanatayā tiṣṭhanti naṣṭe dhane
yāvān duḥkhabharo nare na maraṇe tāvān iha prāyaśaḥ || 28 ||

Those who deceive others through elaborate schemes and deceitful practices for the sake of wealth surely fall into hell as a result of such accumulated sins.
For life itself seems bound to wealth—when wealth is lost, life feels as though it is lost as well.
Indeed, the sorrow a person experiences upon losing wealth is often greater than the sorrow felt even at the time of death.

Explanation

Those who employ cunning tricks and deceit to acquire wealth may appear successful outwardly, but inwardly they bind themselves to great suffering. Their actions inevitably lead them toward hellish states of existence.

Life itself often appears to revolve around wealth; when wealth is lost, people experience intense anguish—sometimes even more painful than death itself. This reveals how deeply humans cling to material possessions, forgetting the higher purpose of life.

Thus, the wise are urged to renounce deception and greed, and to walk the path of righteousness, compassion, and inner freedom.