Brammha Virachit Updeshkushalkulak

Here is a comprehensive summary of the Jain text "Brammha Virachit Updeshkushalkulak" by Diptipragnashreeji, based on the provided pages:

The text "Brammha Virachit Updeshkushalkulak" is a short composition in the Gujarati language, written in the 'Chopai' meter, by a poet named Shri Brahm. The work focuses on the theme of which individuals are suitable recipients for religious advice and which are not.

The author, Shri Brahm, explains the consequences of giving beneficial advice to an unworthy soul, highlighting how such efforts are rendered futile. To illustrate this point, the text uses worldly examples in the first 14 verses (kadis). From verse 15 to 27, Jain scriptural examples are presented. Individuals who are unresponsive to such advice are termed as "heavy- Karmic" (bharekarmi).

Verse 28 lists the names of "light-Karmic" (halukarmī) souls. Verse 29 emphasizes the importance of discernment of the audience (parshadani parakh) before imparting religious discourse, citing authoritative texts like the Acharyanga Sutra and Nandi Sutra.

The specific manuscript of this "Updeshkushalkulak" is preserved in the library of La. Da. Vidyamandir under the catalog number La. Da. Bhe. Su. 14663. The editor expresses gratitude to the library's directors for allowing the use of this two-page copy.

After the completion of the main text, a Gujarati proverb in 'Chopai' form is provided verbatim. Furthermore, on the reverse side of the second page, the author has included a brief, historically significant personal account of an event from their own life. This account was discovered out of curiosity after copying the "Kulak" and is presented as an appendix.

The script of this historical account is identical to that of the "Kulak," leading to the estimation that this manuscript was written in Samvat 1682 (1625 CE). The author of the "Updeshkushalkulak" is identified as a monk named Shri Brahm. The author of the manuscript itself is named Lal..., although the name is incomplete and cannot be deciphered.

The historical account details an earthquake that occurred in Gujarat on Wednesday, the sixth day of the waning moon of the month of Fagun (February-March) in Samvat 1682, between the fifth and sixth watch of the night. The writer personally experienced this event. They were in Ahmedabad, in the Dhatriwadani Pole of Bibipur (Saraspur), reading the "Shil Ras" (a religious poem) when the earthquake struck. A disciple, Shravak Mahaavaji, was also present, listening to the recitation.

Initially, the writer suspected someone was intentionally causing the shaking. Later, they thought it might be divine intervention or an auspicious portent. However, as people rushed out of their homes shouting that their houses were collapsing, it became clear it was an earthquake. The locals, however, referred to it as "Devcharitra" (divine play). The writer notes that in Patan, too, many houses collapsed, some people died, and there was an unusual presence of snakes in the Narmada (Revā) river, possibly due to the earthquake causing underground and aquatic snakes to become agitated and trapped in the river. The verse from "Shil Ras" mentioned is the 10th verse of the first part of the "Shil Ras" composed by Vijaydev Suri of the Parshwachandra Gachchha.

The editor hopes this historical account will be useful for history enthusiasts. Shri Chetanbhai Bhojak is acknowledged for his assistance in resolving challenges faced during the editing of the "Updeshkushalkulak."

Regarding the author, Shri Brahm, information from "Jain Gujarati Kavi- Bhag 1" (pp. 321-22) indicates that he was a monk of the Parshwachandra Gachchha. Later, he became known as Acharya Vinaydev Suri and established the Sudharma Gachchha. His period of influence was from Samvat 1568 to 1646 (1511-1589 CE). The reference notes various compositions by him, but this particular work, "Updeshkushalkulak," is not mentioned. The "Gujarati Sahitya Kosh (Madhyakaal)" (p. 270) also does not list this composition among his works but does mention that "several of his stanzas, devotional songs, kulaks, and occasional poems are found."

The text of the "Updeshkushalkulak" itself consists of verses that use analogies to illustrate how advice is ineffective for certain individuals. These analogies include:

• A lotus that remains unaffected by water.
• A fly attracted to refuse instead of fragrance.
• Cloth that doesn't absorb dye even when washed in the Ganges.
• A frog that doesn't absorb water.
• An owl blinded by the sun.
• A crow trying to learn to be a swan.
• Garlic that doesn't become fragrant even with musk, agar, and camphor.
• A crow not tasting sweet grapes.
• A donkey not understanding justice.
• A sick person not enjoying sweet food, and a dog eating refuse.
• An unvirtuous woman associating with a low-caste person.
• Sugarcane that doesn't become sweet when watered with milk.
• Glass not becoming a gem, and seawater not becoming sweet.
• A snake with a jewel on its head not becoming non-venomous.
• Hanuman serving Rama but not achieving more than a loincloth.

The text then moves to Jain scriptural examples, highlighting those who did not benefit from teachings:

• Brahmadatta, who did not embrace renunciation despite being shown the way.
• Mahavir's head disciple (Jambuswami, implicitly) who was not influenced by advice.
• Kalaksuri, Kapila the maidservant, and Goshalaka, who faced suffering.
• Vishnukumar's words not being heeded by Namuchi.
• Udayin, the king, who followed his vows for twelve years.
• Surishravaka, the leader of five hundred disciples, who was deemed unsuitable and abandoned.
• Revati, the wife of Mahashatak Shravaka, who engaged in adultery.
• Nāgil, who did not abandon his bad guru despite being advised by Sumati.
• Rishyasringa, who was enlightened but did not produce a worthy son.
• Eesar (Ishvar) who did not understand religion and suffered illness.
• Kashiput (Kashyap), who poisoned people with water.
• Palak Kumar, who venerated Nemi, and Krishnaji, who faced consequences for his actions.
• The text states that those with fixed Karmas (karma nikachit) cannot be reformed.
• Those consumed by attachment (drishtirāgi) or hatred (dveshi), and the deluded (mūḍha) who do not grasp the truth, are likened to throwing camphor into a dog's mouth, unable to appreciate its worth.
• Those who cling to dogma (lohvaṇika) and do not understand the true meaning of scriptures, following the crowd, are also deemed unsuitable.

The text then contrasts these "heavy-Karmic" individuals with the "light-Karmic" (halukarmī) who readily accept advice, listing names like Sanutsamutkumār, Chilātīputra, Thavacchasuta, and Gaysukumar. The final verse reiterates the authority of scriptures like the Acharyanga Sutra and Nandi Sutra in discerning who is fit to hear religious teachings.

The manuscript concludes with a colophon wishing auspiciousness for the author and readers. The appendix, as mentioned earlier, provides the personal account of the earthquake. The word meanings are also provided at the end.