Padyatmakopdeshpradip

This document is a summary of the Jain text "Padyatmakopdeshpradip" (पद्यात्मकोपदेशप्रदीप) by Muktivimal Gani. The book itself is a collection of teachings and advice presented in verse.

Here's a breakdown of the content based on the provided pages:

Page 1:

• Title Page:
  • The book is titled "Padyatmakopdeshpradip" (पद्यात्मकोपदेशप्रदीप).
  • The author is identified as "Panyas Prafar Shri Mukti Vimal Gani" (पंन्यास प्रवर श्रीमुक्तिविमल गणिविरचितः), who is described as a scholar of all Siddhantas and the author of many Sanskrit works.
  • It is dedicated to and offers salutations to "Vishwavandaniya Taponishtha Tapagachhadhipati Pt. Shri Dayavimal Gani" and "Shrimat Shantmurti Pt. Shri Simagyavishalgani."
  • The text begins with Mangalacharana (मंगलाचरणानि), which are auspicious invocations.
• Mangalacharana (Auspicious Invocations):
  • The verses on this page invoke various Tirthankaras and spiritual figures, including Parshvanatha and Mahavira.
  • The verses praise their virtues, powers, and their role in dispelling darkness (ignorance and karma).
  • Verse 5 specifically praises "Dayaavimal Sadguru" (दयाविमल सद्गुरु) for being an antidote to great delusion.
  • Verse 6 praises the disciples of "Saumagyamahusunidhana" (सौमाग्यमहासुनीधान).
  • Verse 7 states that the author, "Panyas Muktirvimal" (पंन्यास मुक्तिविमलो), presents this scripture named "Upadeshpradip" (उपदेशप्रदीप) based on the teachings of his gurus.
  • Verse 8 explains that following the excellent scriptures, he is creating this "Upadeshpradeep" (उपदेशप्रदीप) for the enlightenment of the less intelligent, based on his own experience.

Page 2:

• Author's Intent:
  • Verse 10 expresses the author's intention to undertake this work with the grace of gurus.
  • Verse 11 states that the work aims to remove faults and embrace virtues, inviting the wise to explore this "Ocean of Teachings" (उपदेशमहोदधिः).
  • Verses 12 and 13 discuss the universality of faults, noting that nothing in the world is entirely without them, and even seemingly perfect things like the Himalayas have their "faults" (e.g., coldness).
  • Verse 14 emphasizes that good people are always good by nature, and even bad people can become good through the teachings of the virtuous.
  • Verse 15 critiques those who discard virtues and embrace faults, stating they self-destruct.
  • Verse 16 encourages those seeking liberation to always embrace virtues and dwell happily like swans.
• Beginning of the Main Text (Grantharambha):
  • Verse 17 compares the flourishing of knowledge in a worthy recipient to the reflection of a face in a mirror or fragrance in a good perfume.
  • Verse 18 contrasts this by saying that knowledge and arts become harmful in unworthy recipients, similar to bad education in a foolish teacher.
  • Verse 19 states that those who follow the right path (likely the path of righteousness) are the truly discerning and truthful people.
  • Verse 20 proclaims Dharma (righteousness) as the greatest friend in the world, a remover of sorrow, and the means to attain the desired abode (liberation).
  • Verse 21 highlights diligence as the best friend and wealth, and knowledge as incomparable wealth.

Page 3:

• Various Teachings and Virtues:
  • Verse 22 describes a righteous minister as the ornament of a kingdom, embodying depth like the ocean.
  • Verse 23 states that pure conduct is the true beauty of a person, and following the path of Dharma is the best ornament of the body.
  • Verse 24 identifies laziness and similar vices as the blemish of individuals, and bad policies and misconduct as the blemish of a kingdom.
  • Verse 25 calls the presence of ignorance in a beautiful person a blemish, and the lack of Dharma in a hard-to-obtain human birth as a great blemish.
  • Verse 26 highlights that attainment of wealth and fame comes through Dharma, and even the position of Indra is achieved through Dharma, leading to ultimate well-being (Shiva).
  • Verse 27 mentions the fourfold progress (likely relating to the four stages of spiritual progress or types of actions), where the first leads to accomplishment and subsequent ease.
  • Verse 28 speaks of achieving kingdom and wealth when a minister is not divided or has been subjugated.
  • Verse 29 suggests that if you consider someone dear even when they are unpleasant, they become controlled, even enemies can become dear.
  • Verse 30 states that knowledge is the only ornament of a human body, while slander and false accusations are its blemishes.
  • Verse 31 identifies craving for sense objects as the cause of suffering, and its conquest leads to peace.
  • Verse 32 describes the five sense objects as a strong snare for humans, and wise people avoid them knowing their consequences.
  • Verse 33 suggests contentment as the nectar of the world and advises striving for it.
  • Verse 34 states that those who have contentment as their provision are free from the disease of craving and live without dualities.
  • Verse 35 lists eighteen kinds of sins and all vices, which should be abandoned by the virtuous.
  • Verse 36 advises holding onto knowledge like nectar, having virtuous conduct, practicing penance, performing worship of Jinas, and devotion to gurus.
• Beginning of Section on Violence (Pranatipata):
  • Verse 37 defines pranatipata (प्राणातिपात) as the taking of life, as declared by omniscient beings.
  • Verse 38 advises treating others' lives as dearly as one's own, and not harming them.
  • Verse 39 states that even an enemy should be considered like grass and not harmed, let alone innocent beings.
  • Verse 40 questions the Dharma that is filled with violence, even if learned from scriptures.
  • Verse 41 states that diligence is essential for knowledge, wealth, friendship, and Dharma is not achieved through violence.
  • Verse 42 compares those who practice violence to those who drown trying to cross water, and they attain a bad state.

Page 4:

• More on Violence:
  • Verse 43 uses analogies to show how beauty without character, knowledge without a body, and lotuses without water are meaningless.
  • Verse 44 uses analogies of a woman without a husband, a creeper without a tree, and lotuses without water to illustrate the emptiness of life without certain supports.
  • Verse 45 uses analogies to show that without good conduct, virtue is meaningless.
  • Verse 46, using the Indravajra meter, declares that seeing all beings as oneself (pranatipata is bad) leads to heaven and suffering is caused by it; it should not be done or even thought about by those desiring happiness in this and the next world.
• Beginning of Section on Falsehood (Mrushavada):
  • Verse 47 defines mrushavada (मृषावाद) as speaking falsely to show off one's cleverness or to deceive others.
  • Verse 48 states that those seeking liberation should never engage in crooked speech, as it leads to obstacles at every step and does not yield spiritual results.
  • Verse 49 compares the futility of falsehood to the futility of serving a bad master or crying in a forest, neither of which brings results.
  • Verse 50 states that just as a calf cannot grow without milk, Dharma cannot be strengthened without truth.
  • Verse 51 says that falsehood destroys trust, friendship, and doesn't lead to anything lasting.
  • Verse 52 attributes the breakdown of friendship, creation of strife, lack of love, and enmity to falsehood, and it should be abandoned by those from good families.
  • Verse 53 states that a wise person should not be partial to someone who speaks lies, as they will face calamity in this life and go to hell in the next.

Page 5:

• Section on Stealing (Adattadana):
  • Verse 54 defines adattadana (अदत्तादान) as taking what belongs to others without permission.
  • Verse 55 advises against trusting those who steal, comparing their trustworthiness to oil from a barren woman.
  • Verse 56 criticizes foolish people who rejoice in taking what is not given, without seeing the consequences.
  • Verse 57 lists the consequences: insult in the beginning, abandonment by the world, punishment by the king, suffering, and ultimately a bad destination.
  • Verse 58 states that one should not desire anyone's wealth illicitly, likening the thief to a frog that suffers internally.
  • Verse 59 suggests that it is better to live with difficulty by eating grass than to steal, which leads to great misfortune.
  • Verse 60 gives examples of undesirable people (like the bird Kaushika, the ungrateful) and states that those who steal are equally undesirable.
  • Verse 61 uses the analogy of Chātak birds waiting for clouds for rain, showing that worthy people patiently wait for what is rightfully theirs, and such patience leads to success.
• Section on Sexual Misconduct (Maithuna):
  • Verse 62 defines maithuna (मैथुन) as union with one's own wife or others, which leads to suffering and increases worldly existence.
  • Verse 63 states that discretion is lost in those whose minds are engrossed in lust, just as wealth is lost without a king.
  • Verse 64 describes lustful desire as outwardly attractive but inwardly corrupt and cunning, something to be abandoned by those seeking happiness.
  • Verse 65 notes that even someone with eyes becomes blind to lineage and status when consumed by lust.
  • Verse 66 states that those who abandon rules and indulge in lust like buffaloes fall into the abyss of sensual pleasures.
  • Verse 67 suggests that controlling the mind is the source of happiness everywhere, referencing the story of Pradeshi King.
  • Verse 68 mentions Padmavati and her love, and the story of King Chetaka, King Shrimani, and the battle.

Page 6:

• Section on Possession (Parigraha):
  • Verse 69 defines parigraha (परिग्रह) as the sense of 'mine' in wealth, grain, property, etc.
  • Verse 70 states that a foolish person engrossed in possession doesn't know what to do, as all their efforts are aimed at accumulation.
  • Verse 71 asserts that as one accumulates more possessions, they become entangled in sin.
  • Verse 72 criticizes the pursuit of possessions, which leads to increased delusion and ego.
  • Verse 73 likens attachment to possessions to poison for living beings, worse than the company of fools or the efforts of the lazy.
  • Verse 74 states that a sense of superiority is not a virtue among good people, but for those blinded by wealth, it leads to suffering.
  • Verse 75 compares the effects of possessions to a river's flood that erodes its banks; those engrossed in possessions are unaware of their actions.
  • Verse 76 laments how those seeking possessions are like the greedy who are always consuming, even becoming weak.
  • Verse 77 states that even a king of jewels, if attached to possessions, loses his virtue and falls into hell.
• Section on Anger (Krodha):
  • Verse 78 defines krodha (क्रोध) as anger that angers even the peaceful, and calls peace a great lamp.
  • Verse 79 declares anger to be a great disease, an enemy, a low-born person, and a demon.
  • Verse 80 states that an angry person causes many troubles and is often criticized, becoming a victim of suffering.
  • Verse 81 questions whether anger arises due to good fortune, calling it a root of bad destiny and sin.
  • Verse 82 states that anger destroys good fame, arts, respect, and good conduct.
  • Verse 83 says that the world abandons the angry, they are consumed by their own minds, become objects of ridicule, and anger is a great enemy.
  • Verse 84 describes the physical manifestations of anger: redness of the face, furious expression, distorted features, harsh speech.
  • Verse 85 suggests that anger is born from jealousy of the virtuous, and good qualities leave like peacocks fleeing from a snake.
  • Verse 86 states that an extremely angry person first burns themselves and then engulfs others in trouble.
  • Verse 87 says that anger, like fire, can instantly destroy long-standing affection, friendship, and good speech.
  • Verse 88 describes angry people as being like blind people who cannot see the truth, acting like snakes trapped and kept from the right path, suffering imprisonment and hardship.

Page 7:

• More on Anger:
  • Verse 89 states that there is no greater fault than ego/pride, and it is the root of suffering.
  • Verse 90 lists the perceived powers of a proud person: wealth like Kubera, beauty like Kama, a kingdom without enemies, armies, elephants, and beautiful women.
  • Verse 91 claims self-identification as Indra and the lord of the universe, not fearing even Yama.
  • Verse 92 states that the proud person, filled with pride, does not bow to elders and doesn't bend to others.
  • Verse 93 says that drinking the wine of pride, they act in a way that causes ridicule and loss of fame.
  • Verse 94 compares the proud person to a dog's tail that never straightens even if dipped in oil; they never become humble.
  • Verse 95 states that even after seeing the great, the proud do not bow down, implying that a proud person remains so even when a pillar is present.
  • Verse 96 laments that the ignorant consider themselves wise, like a prostitute or an unchaste woman being considered virtuous.
  • Verse 97 states that they never accept teachings from the wise, like unvirtuous people rejecting auspicious words.
  • Verse 98 says that even beautiful, wealthy, knowledgeable, or well-born people become insignificant due to the fault of pride.
  • Verse 99, in the Snigdhara meter, uses the example of Ravana, who, despite conquering directions and possessing great might, was destroyed by pride, leading to the ruin of his golden Lanka. It asks who was not destroyed due to pride.

Page 8:

• Section on Illusion/Deception (Maya):
  • Verse 100 defines maya (माया) as that which is measured by actions and not directly seen; it's an effort to control others.
  • Verse 101 questions the origin of illusion, asking why it can easily control everyone.
  • Verse 102 describes an illusionist with a joyful face, controlling others' minds with their tricks.
  • Verse 103 states that sweet speech, humility, and enchanting gestures of an illusionist captivate everyone.
  • Verse 104 mentions that penance done through illusion leads to rebirth as a woman, giving the example of a powerful sage.
  • Verse 105 questions if beauty is essential for the world, implying that even without it, illusion can control the world.
  • Verse 106 suggests that deceivers, relying on illusion, cause great suffering to others.
  • Verse 107 states that a person trapped by illusion is criticized by the wise, and even the praiseworthy Kapila fell into disgrace due to illusion.
• Section on Greed (Lobha):
  • Verse 108 defines lobha (लोभ) as the desire for possessions due to ignorance, which causes suffering and is condemned by the wise.
  • Verse 109 states that those whose minds are affected by greed do not see good or bad, like a debater in an assembly.
  • Verse 110 states that no one has seen or heard of happiness from greed; it only brings suffering, even upon attainment.
  • Verse 111 uses analogies: liberation without water, lotuses growing on stone, the sun rising from water – all impossible, as is happiness from greed.
  • Verse 112 states that thirst may bring water, or a dull person may gain skill, but greed does not bring happiness; its futility should be understood.
  • Verse 113 compares greed to a snake, which bites only when wronged, while greed always bites.
  • Verse 114 states that just as usury grows slowly, so does sin from greed.
  • Verse 115 states that a greedy person does not consider lineage, character, or wise people; they even disregard friends.
  • Verse 116 states that just as wealth increases like the moon's light, greed also increases wealth, and it is the root of greed's dominance.

Page 9:

• Section on Attachment/Passion (Raga):
  • Verse 117 defines raga (राग) as attachment to desirable objects.
  • Verse 118 states that this attachment is strange, surpassing even a rope, and can lead to death.
  • Verse 119 compares those trapped by attachment to snakes, fearing small things, or women eagerly following their husbands.
  • Verse 120 states that just as servants follow a king, so do the senses follow attachment.
  • Verse 121 states that attachment arises towards virtuous or non-virtuous objects and ties the soul, abandoning dignity.
  • Verse 122 states that a passionate person, abandoning previous friendships, becomes hateful and wishes for their downfall daily.
  • Verse 123, in Shikharini meter, states that a passionate person abandons good conduct, dharma, long-standing friendship, and fame; seeing others' wealth causes envy and suffering.
• Section on Envy/Hatred (Dvesha):
  • Verse 124 defines dvesha (द्वेष) as the hatred that slanders and blemishes the creeper of fame, causing great harm.
  • Verse 125 states that hatred increases karma, enemies, and suffering, and is the cause of destruction.
  • Verse 126 says that a fool engrossed in hatred seeking happiness is like someone trying to cross the ocean with a stone, leading to ruin.
  • Verse 127 states that there are remedies for poison and diseases, but no remedy for hatred.
  • Verse 128 notes that if someone was previously attached (raga) to a virtuous person and friend, hatred destroys that person.
  • Verse 129 states that the flames of hatred reduce everything to ashes, and the hateful person suffers continuously.
  • Verse 130 uses examples like the Kauravas and the destruction of Dwarka due to hatred.
  • Verse 131, in Indravajra meter, advises living with joy and love, seeing the good in others, to attain the desired end.

Page 10:

• Section on Strife/Quarrel (Kalaha):
  • Verse 132 defines kalaha (कलह) as that which destroys good qualities and is the cause of breaking friendships.
  • Verse 133 states that even truthful and virtuous people, due to quarrels, gain a bad reputation and are cursed.
  • Verse 134 compares those affected by quarrels (husband or wife) to a tree on a riverbank that is quickly uprooted.
  • Verse 135 states that quarrel is the root of all evils, like indigestion is the cause of diseases.
  • Verse 136 says that even among those with many virtues, quarrels are a great fault, like a blemish on the moon on a clear night.
  • Verse 137 lists the consequences of quarrels: breaking of friendship, continuous suffering, accumulation of sins, and calamities.
  • Verse 138 describes the strange power of quarrels, where one person is made senseless and causes others to become senseless.
  • Verse 139 states that where there is quarrel, there is strife; Lakshmi (wealth) and happiness move away.
  • Verse 140 calls this strife a great evil, the cause of self-inflicted harm, like a poisonous creeper or hot sand.
  • Verse 141 implies that quarrels lead to ruin and destruction, even for those from noble families.
• Section on False Accusation (Abhyakhyana):
  • Verse 142 defines abhyakhyana (अभ्याख्यान) as falsely accusing someone after rejecting scripture and guru's words, and it should always be abandoned.
  • Verse 143 calls false accusation a great fault, stating that it destroys the stream of good karma.
  • Verse 144 uses analogies: how someone with a double-moon eye sees incorrectly, or how tongue defects cause diseases; similarly, false accusation is unavoidable.
  • Verse 145 states that false accusation should never be uttered, like not speaking ill of a good person.
  • Verse 146 compares diseases and fire growing with more fuel to false accusations increasing calamities and sins.
  • Verse 147 equates a slanderer to a crow among birds and false accusation to a harmful action.
  • Verse 148 states that false accusations are greatly harmful, citing the example of Sita, who was abandoned due to a washerman's remark.
  • Verse 149 advises abandoning false accusations if one desires happiness and well-being.
  • Verse 150 gives the example of Subhadra's mother-in-law and the unequal consequences of slandering character.
  • Verse 151, in Mandakranta meter, calls false accusation a root of evil, leading to hatred, hell, broken relationships, worldly condemnation, destruction of good karma, and loss of reputation.

Page 11:

• Section on Backbiting/Detraction (Paishunya):
  • Verse 152 defines paishunya (पैशुन्य) as destroying the good deeds of others from the root, calling it the most condemned fault.
  • Verse 153 states that it is better to be mute, poor, or naked than to engage in backbiting, which is a great source of sin.
  • Verse 154 questions if backbiting doesn't ruin oneself, as they are constantly oppressed by many people.
  • Verse 155 states that backbiting, which obstructs others' work and falsely blames, yields no good results.
  • Verse 156 says that backbiters are not respected, their words are considered trivial, like those of traitors.
  • Verse 157 states that Dharma, charity, and penance are all futile as long as one is afflicted by the fault of backbiting.
  • Verse 158 says that a person who follows the path of backbiting is not respected, is always criticized, and loses trust.
  • Verse 159 states that good deeds like charity and bravery are fruitless if backbiting resides on the tongue, as it steals fame.
  • Verse 160 summarizes that a person engrossed in backbiting accumulates bad karma, loses trust, is not accepted by good people, loses fame, suffers calamities, and it is the cause of quarrels and hell. Therefore, it should be abandoned.

Page 12:

• Section on Sensual Pleasure/Attachment (Rati):
  • Verse 161 defines rati (रति) as the repeated attachment of beings to sense objects, which is considered a contrary attachment.
  • Verse 162 states that this attachment grows through karma, and one should adopt karma that reduces it.
  • Verse 163 compares the growth of attachment to the growth of seeds in the earth, leading to worldly pleasures.
  • Verse 164 states that seeing beautiful objects leads to attachment, which is binding.
  • Verse 165 says that attachment to these objects, which are inherently flawed, should be abandoned by the wise.
  • Verse 166 states that without attachment, there is suffering, and with attachment, there is also suffering; therefore, both are to be abandoned.
  • Verse 167 advises that the wise should not be attached to heavenly pleasures, as this leads to dissatisfaction. Instead, they should strive for liberation, which is selfless.
• Section on Slander of Others (Paraparivada):
  • Verse 168 defines paraparivada (परोपवाद) as falsely accusing virtuous people.
  • Verse 169 states that by neglecting duties and indulging in slander, one attains liberation from the ocean of existence.
  • Verse 170 criticizes those who slander others, comparing them to a prostitute who despite being surrounded by wealth, acts foolishly.
  • Verse 171 states that if one cannot speak good of others, they should remain silent, as they are not worthy of praise and avoid the bondage of existence.
  • Verse 172 compares the slander of others to the moon's face, which is praised by others, but the slanderer defiles it.
  • Verse 173 advises the soul to live always with good deeds and to abandon false accusations against virtuous people, as it leads to a fall into a lower state.
  • Verse 174 uses the analogy of elephants and Candals (low-caste people) to state that one should not discriminate and should think of everyone's well-being.
  • Verse 175 advises adhering to the teachings of Jinas and thinking of the well-being of all, leading to a good destination.

Page 13:

• Section on Deception in Action (Mayamrisha):
  • Verse 176 defines mayamrisha (मायामृषा) as actions that involve deception, referring to previous actions.
  • Verse 177 defines it as thinking one thing and doing another, like a self-interested merchant.
  • Verse 178 describes deceptive speech as outwardly pleasing but inwardly harmful, like bitter gourds or poisonous fruits.
  • Verse 179 equates deceptive speech to honey mixed with poison, which should be abandoned by those seeking salvation.
  • Verse 180 states that if speech is used for selfish gain, it yields bitter results.
  • Verse 181 advises against deceptive speech, as it leads to suffering and loss of courage.
  • Verse 182 suggests that one should quickly abandon self-inflicted harm and deceptive speech, as illusion does not bring worldly success or heavenly pleasures.
• Section on False Beliefs (Mithyatva):
  • Verse 184 defines mithyatva (मिथ्यात्व) as rejecting the truth of scriptures and guru's words, calling it a thorn.
  • Verse 185 states that the truth is not pleasing to those afflicted by false beliefs, like sugar is not pleasing to the sick.
  • Verse 186 states that those wounded by the thorn of false belief cannot attain the city of Nirvana.
  • Verse 187 compares the suffering caused by false beliefs to the pain of a sharp arrow, which brings much sorrow.
  • Verse 188 states that just as a sharp needle is difficult to remove, false beliefs are also hard to remove from beings.
  • Verse 189 advises removing the thorn of false belief through self-study and purifying oneself.
  • Verse 190 states that those wounded by the thorn of false belief cannot find happiness, Dharma, or a good destination.
  • Verse 191 says that false beliefs are not pleasing to the soul, nor are the words of gurus or good deeds.
  • Verse 192 advises removing this thorn with the guidance of gurus and ascetics to attain the desired fruit.
  • Verse 193 compares those attached to false beliefs to frogs in a well, who perish there and go to a bad destination.

Page 14:

• Section on Gambling (Puta-vyasana):
  • Verse 194 defines gambling (pūtavyasana) as playing with dice, which is the root of quarrels and accumulated wealth.
  • Verse 195 states that gamblers lose truth, family conduct, fear of falsehood, compassion, and the divine.
  • Verse 196 asks how wealth can be gained through gambling, which is a condemnable act, just as crops cannot grow without rain.
  • Verse 197 lists the qualities of gamblers: disrespect, slander, quarrels, loss of wealth, hatred, and abuse.
  • Verse 198 states that the intoxicated are shameless, do not fear the revered, and do not see what is right or wrong, like mad elephants.
  • Verse 199 states that the creeper of love is destroyed by the sword of greed for wealth, and gamblers fight like enemies.
  • Verse 200 calls gambling a great vice that destroys everything and leads to suffering.
  • Verse 201 cites the examples of Dharmaraja and King Nala who suffered greatly due to gambling.
  • Verse 202 states that those who desire fame and pleasure are engrossed in gambling.
• Section on Meat-eating (Mamsa-vyasana):
  • Verse 203 condemns those who eat meat for the nourishment of their transient bodies, calling them sinful and evil.
  • Verse 204 states that courage, wealth, fame, power, truth, purity, compassion, and happiness are lost by those addicted to meat.
  • Verse 205 says that those foolishly cutting and eating meat fall into a bad state themselves.
  • Verse 206 compares the affection one has for their own body to the affection they should have for others, leading to universal respect and liberation.
  • Verse 207 states that just as a man is attracted to a woman, a thief to wealth, and animals to meat, so are those who eat meat drawn to it.
  • Verse 208 states that Manu himself says that those who have done good deeds and those who have not eaten meat have equal results.
  • Verse 209 lists the qualities of meat-eaters: delusion, mental distress, poverty, disease, cruelty, and demonic nature.
  • Verse 210 states that those who cruelly tear others' bones with their teeth are indeed demons and headed for hell.
  • Verse 211 cites the example of Revati, who went to hell for eating meat, and Shrenika who suffered pain from hell.
  • Verse 212 advises that those who desire prosperity should not eat meat and should consider all beings as themselves.

Page 15:

• Section on Drinking Alcohol (Madira-pana-vyasana):
  • Verse 213 defines alcohol (madira) as that which shakes the body and mind, being the source of happiness and ignorance, and it obstructs the path of Dharma.
  • Verse 214 describes the effects: dizziness, blurred vision, body stiffness, and then a state of disorder.
  • Verse 215 lists further effects: looseness, impurity, stiffness of joints, falling, stumbling, shaking, and abusive speech.
  • Verse 216 lists additional qualities of a drunkard: dullness, ignorance, dependence, and impurity.
  • Verse 217, using the Tribhividvisheshaka meter, states that a drunkard disregards lineage, character, and respect; they laugh in vain, speak in vain, and utter vulgarities.
  • Verse 218 states that even those from good families become base and lose their senses when intoxicated.
  • Verse 219, using the Yugma meter, refers to the destruction of Dwarka, associated with the influence of alcohol.
• Section on Prostitution (Vaishya-vyasana):
  • Verse 220 defines prostitution (vaishya) as a box of illusion and deceit, where people enter for lust.
  • Verse 221 describes them as outwardly sweet, inwardly wicked, showing false love through gestures.
  • Verse 222 states that they, like a river, gradually take away everything, and like a poisonous creeper, take away life and wealth.
  • Verse 223 says that they attract even those who are old, leprous, or devoid of youth and beauty.
  • Verse 224 states that they are like actresses or demons, using various tricks to control people.
  • Verse 225 states that although they are of low lineage and sinful, even kings are attracted to them, considering themselves clever deceivers.
  • Verse 226 questions how people from noble families can be attracted to them, who also have a liking for alcohol, meat, and gambling.
  • Verse 227 states that good qualities like fame, character, lineage, shame, wealth, and family are destroyed by association with prostitutes.
  • Verse 228 states that embracing a prostitute is like embracing an enemy; there is no love, affection, or happiness within.
  • Verse 229 compares the effect of prostitutes to an elephant being led to its downfall by a female elephant; similarly, foolish people are afflicted by prostitutes.
  • Verse 230 states that association with prostitutes is the cause of diseases like contagious sores, and those who associate with them are thus afflicted.
  • Verse 231, in Snigdhara meter, calls prostitution a root of sin, skilled in taking others' wealth, devoid of affection, leading to hell, and attractive like lightning.

Page 16:

• Section on Hunting (Kheta-vyasana):
  • Verse 232 defines hunting (akheta) as cruelly killing animals, even grass-eaters, calling it the cause of sin and suffering.
  • Verse 233 states that foolish hunters, eager for meat, kill wild animals and birds for bodily nourishment.
  • Verse 234 states that there is no one more sinful, cruel, or demonic than a hunter, and they are guests of hell.
  • Verse 235 describes the hunter as a wicked person with a demonic nature, carrying weapons like Yama himself.
  • Verse 236 states that the cruel hunter, with cruel eyes, kills innocent animals without cause.
  • Verse 237 criticizes the hunter for separating animals from their kin, believing they have accomplished something.
  • Verse 238 mentions the pain caused to animals by thorns and sharp weapons in the forest.
  • Verse 239 states that kings and princes hunt, let alone greedy hunters.
  • Verse 240 asks hunters, who kill animals, where is their compassion for others' lives? They tear apart bodies like harvesting grain.
  • Verse 241 lists the sins associated with hunting: deceit, killing, denouncing gurus, meat-eating, association with prostitutes, drinking alcohol, and illicit relations.
  • Verse 242 states that treachery, betrayal, and these other actions are the causes of downfall.
  • Verse 243 advises those desiring happiness to abandon hunting, otherwise, they will face suffering like the sons of Marichi.
  • Verse 244 states that considering this body as insignificant as a blade of grass, one should not harm anyone. Those who hunt find no happiness or a good destination.

Page 17:

• Section on Theft (Chaurya-vyasana):
  • Verse 245 defines theft as taking what belongs to others, an action that leads to hell.
  • Verse 246 states that theft is a blemish on a good lineage and is the root of death and imprisonment.
  • Verse 247 describes thieves, like messengers of Yama, being caught by royal servants and presented to the king.
  • Verse 248 lists five types of thieves: the thief themselves, their friend, their protector, their merchant, and the accomplice.
  • Verse 249 states that while thieves possess remarkable qualities, these qualities are lost to them; good qualities are destroyed like mountains by lightning.
  • Verse 250 lists the traits of thieves: wickedness, ruthlessness, harsh speech, deceit, cunning, harshness, lack of compassion, and trickery.
  • Verse 251 lists more negative traits: condemnable acts, hypocrisy, killing, theft, and fear in relationships.
  • Verse 252 lists the results of theft: seeing spectacles, fear, poverty, and suffering.
  • Verse 253 lists further consequences: imprisonment, death penalty, being thrown in dark cells, and impalement.
  • Verse 254 lists final consequences: becoming a carrier, dependence, loss of lineage, suffering from hunger and thirst, and hell.
  • Verse 255 advises against theft if one desires wealth and liberation, suggesting one should earn virtue like Rohineya.
• Section on Adultery (Paradara):
  • Verse 256 defines adultery as union with another's wife.
  • Verse 257 states that if even other possessions should not be taken, what to say of another's wife, for whom many have fallen on Earth.
  • Verse 258 states that a person desiring prosperity should not desire another's wife, as many have been ruined by it.
  • Verse 259 states that while speech may be sweet, the heart may hold poison; who can trust a woman's desires?
  • Verse 260 describes the physical and mental effects: trembling heart, weakness in joints, stiffening, and fear.
  • Verse 261 lists consequences: loss of wealth, fame, self-respect, and insult to parents and lineage.
  • Verse 262 states that those who engage in adultery face great suffering, including imprisonment and death.
  • Verse 263 uses analogies: a crow in a flock of swans, a dull person among wise people, Saturn among planets; similarly, an adulterer is condemned.
  • Verse 264 states that the adulterer is condemned and despised by all, never receiving respect.
  • Verse 265 states that fame is lost, and one's essence becomes stained like the moon.
  • Verse 266 advises those who desire good fame to avoid association with another's wife, citing the example of Indra who became a deer after disturbing Gautama's wife.
  • Verse 267 cites the example of King Kichaka who was destroyed for disturbing Draupadi.

Page 18:

• Section on Sin (Papa):
  • Verse 268 defines sin (papa) as that which continuously casts the soul into hell and causes suffering in life.
  • Verse 269 states that diseases like cough, cold, and tumors arise from sin, which is the cause of suffering.
  • Verse 270 states that poison is considered nectar, a friend becomes an enemy, and even a wise person acts like a fool due to sin.
  • Verse 271 states that the lion roars, the deer runs, and the boar is the target of sin; therefore, sin should not be committed in this rare human birth.
  • Verse 272 states that the body and karma become impure due to sin, bringing many calamities and sorrows.
  • Verse 273 states that all virtues become faults, foolishness pervades, and knowledge is lost from the heart.
  • Verse 274 states that the sons and descendants of sinners are also sinful, as the seed determines the sprout.
  • Verse 275 cites the example of King Brahmadata who achieved the seventh heaven through sin but attained liberation by abandoning it and doing good deeds.
• Section on Right Belief (Samyaktva):
  • Verse 276 states that there are four types of right belief (samyaktva) as declared by the Jinas: Upashamik, Kshāyopashamik, Kshāyik, and Svadanan. (Note: The text lists five types including Vedaka).
  • Verse 277 lists five types of right belief: Upashamik, Kshāyopashamik, Kshāyik, Svadanan, and Vedaka, stating that knowing these leads to the good state.
  • Verse 278 lists five ornaments of right belief: service to the Tirthankaras, good conduct, virtuous company, and devotion.
  • Verse 279 lists five blemishes of right belief: praise of others, association with them, desire for gain, doubt, and skepticism.
  • Verse 280 states that right belief is the root of Dharma and heavenly happiness, gradually leading to liberation.
  • Verse 281 states that with the lamp of right belief, ignorance and darkness are dispelled, and the soul becomes pure and attains salvation.
  • Verse 282 states that by embracing the path of right belief, one can cross the ocean of existence and attain the place of lasting happiness.
  • Verse 283 states that the true fruits of Dharma and scriptures are realized when the sun of right belief rises in the soul.
  • Verse 284 states that those who possess the jewel of right belief in their hearts destroy the impurities of the Kali age and attain the true nature of Dharma. Following Dharma leads to happiness, and they attain pure liberation like King Shrenika.

Page 19:

• Section on Merit (Punya):
  • Verse 285 states that merit (punya) fills the soul, family, and lineage, bringing abundance.
  • Verse 286 uses analogies: the sun dispels darkness, the wind dispels clouds, and famine is dispelled by the Kalpa tree; similarly, merit dispels sin.
  • Verse 287 compares ignorance to darkness, good knowledge to the sun, and auspicious knowledge to nectar, dispelling poison.
  • Verse 288 states that a righteous king, a hero, and a group of powerful individuals are protected from calamities by past merit.
  • Verse 289, using Tribhividvisheshaka meter, states that just as vines flourish in spring and crops are abundant in the rainy season, so do all riches manifest with the rise of merit.
  • Verse 290 states that even a poor person quickly becomes a king due to strong merit.
  • Verse 291 states that merit is the cause of prosperity and is worshipped in the world, leading to salvation.
  • Verse 292 lists qualities obtained through merit: wealth, fame, beauty, good lineage, character, knowledge, and valor.
  • Verse 293 lists more qualities: heroism, skill, intelligence, removing others' suffering, being known in the world, and power in all actions.
  • Verse 294 states that enjoying heavenly pleasures, being a friend to all, and being a relative to the world is due to past merit.
  • Verse 295, using Tribhividvisheshaka meter, states that merit leads to becoming a ruler of the earth, an emperor, and is worshipped by the world.
  • Verse 296 cites the example of Rama defeating Ravana and gaining fame in the world, attributing it to merit.
  • Verse 297 states that whatever one desires in the world is attained through merit. Abandoning the causes of sin, one should earn merit for happiness.
• Section on Charity (Dana):
  • Verse 298 defines charity (dana) as giving without expecting anything in return, calling it the ultimate means.
  • Verse 299 states that charity is the means to all ends, and there is no merit or penance equal to charity.
  • Verse 300 states that whoever gives, will receive; and those who approve of charity are also recipients of merit.
  • Verse 301 states that the birth, mother, father, life, and family of a charitable person are successful.
  • Verse 302 states that enemies, wicked beings, and bad women become friends to the giver of charity.
  • Verse 303 states that sons, grandsons, five types of pleasures, wealth, and attainments are surely achieved by the charitable.
  • Verse 304 states that widespread fame, divine wealth, and heavenly liberation are obtained through charity.
  • Verse 305 cites the example of King Shreyamsakumara, who gained fame through charity, and many others who became famous.
  • Verse 306 advises those desiring happiness in this and the next world to give charity daily, attain fame, and reach the peaceful abode of liberation.

Page 20:

• Section on Conduct/Virtue (Shila):
  • Verse 307 states that whoever possesses good conduct (shila) throughout their life receives respect and accomplishments.
  • Verse 308 uses analogies: peacocks attracting clouds, the poor gaining wealth, the childless gaining sons, yogis gaining knowledge, the blind gaining sight, and the mute gaining speech.
  • Verse 309 states that similarly, all people are pleased by good conduct, which should be cherished for its beauty.
  • Verse 310, using Tribhividvisheshaka meter, states that mantra, tantra, and yantra Siddhis are attained through conduct, and all beings are controlled by it.
  • Verse 311 cites the example of King Sudarshana, whose conduct turned a poisonous snake into a queen.
  • Verse 312 states that through conduct, difficult situations become easy, enemies become friends, and a forest becomes like a garden.
  • Verse 313 states that there is brotherhood everywhere, everything appears like a sister, and a virtuous person rules everywhere.
  • Verse 314 lists the benefits of conduct: beauty and fame in the body, respect in the world, glory to lineage, and even liberation.
  • Verse 315 states that conduct leads to success, influence, and pleasant conversation.
  • Verse 316 cites the example of Devarshi Narada, who was filled with conflict but attained liberation through conduct.
  • Verse 317 advises people to strive for the adornment of conduct, citing the example of Satyachandanadi who attained fame.
• Section on Penance (Tapas):
  • Verse 318 defines penance (tapas) as that which purifies the soul by burning internal enemies.
  • Verse 319 states that penance purifies the mind, then the intellect, leads to the right path, and finally to the attainment of desires.
  • Verse 320 states that the path of penance is free from beginnings and faults; it only involves meditation and contemplation of the self.
  • Verse 321 asks what cannot be achieved through penance, citing the example of King Sanatkumara's liberation through penance.
  • Verse 322 states that penance leads to purification of the body and both worldly and heavenly happiness.
  • Verse 323 states that those who practice penance are free from suffering, poverty, fear of enemies, and disease, as penance is a remover of suffering.
  • Verse 324 states that the kind of Siddhi achieved through penance cannot be attained through tantras, mantras, or great charity.
  • Verse 325 cites the example of King Bahubali, who attained great Siddhi through penance.
  • Verse 326 states that the radiance of penance dispels the darkness of ignorance, and those who practice it shine like pure crystals.
  • Verse 327 states that those devoted to penance, with controlled senses, are worshipped and attain their desired end.
  • Verse 328 cites the example of a butcher who attained liberation through the power of penance.

Page 21:

• Section on Meditative Contemplation (Bhāva):
  • Verse 329 defines contemplative contemplation (bhāva) as that which, when practiced with peace, destroys enemies like the mind and leads to a good destination.
  • Verse 330 states that the birth of such a person is successful, their mother is fortunate, their lineage is renowned, and their land is respected.
  • Verse 331 cites the example of King Prasannachandra, who attained Kevala Jnana through contemplation.
  • Verse 332 states that there are twenty-five types of contemplation declared by the Jinas, and by practicing them, one attains a good destination.
  • Verse 333 states that charity, conduct, and penance are included in contemplation and bring desired results.
  • Verse 334 states that the lamp of contemplation dispels the darkness of sin and illusion, leading to peace and salvation.
  • Verse 335 states that contemplation is like a divine mountain, and actions like charity and penance are like ashes.
  • Verse 336 states that actions performed with good contemplation yield desired results, like sacrifices performed at the right time or service to the virtuous.
  • Verse 337 cites the example of Emperor Marhati, who attained supreme liberation through detachment and contemplation.
• Section on Worship (Pūjā):
  • Verse 338 defines worship (pūjā) as the continuous adoration of the Vitaraga (Jina), which purifies the mind.
  • Verse 339 states that through the influence of divine worship, a person attains wealth, knowledge, good fortune, dominion, and happiness.
  • Verse 340 states that worship purifies the body, speech, leads to success, reduces anger, and eradicates sins.
  • Verse 341 states that those who are devoted to the Jinas and use divine wealth do not experience poverty.
  • Verse 342 states that for such people, wealth remains stable, and they possess a peaceful radiance like the knowledgeable.
  • Verse 343 states that whoever worships the Jinas with devotion, their hands are fruitful; otherwise, they are in vain.
  • Verse 344 states that even those with right belief (samyaktva) do not fall into hell if they worship the Jinas.
  • Verse 345 states that divine worship is the pure cause of removing sins, and therefore, it should always be performed, abandoning that which causes worldly existence.
  • Verse 346 states that those who worship the Jinas with devotion are blessed, their lineage is blessed, and liberation is within their reach.
  • Verse 347, in Indravajra meter, states that humans should always worship the Jinas with good contemplation, which gradually leads to happiness, good qualities, and liberation.

Page 22:

• Section on Guru (Guru):
  • Verse 348 states that just as a king cannot function without a minister, knowledge cannot be attained in the world without a guru.
  • Verse 349 states that just as a lamp brings light to darkness, a guru reveals the truth of things.
  • Verse 350 states that a guru is one who does not harm, speak falsely, steal, or indulge in sensual pleasures.
  • Verse 351 lists qualities of a guru: not being greedy, arrogant, deceitful, or fond of wealth.
  • Verse 352 lists more qualities: not hoarding grain, not thinking ill of others, not attached to senses, and not finding fault with others.
  • Verse 353 states that a guru should be entirely detached, self-controlled, and devoted to the welfare of others, and is the savior from the ocean of existence.
  • Verse 354 states that just as iron becomes precious through contact with a jewel, a fool becomes wise through association with a guru.
  • Verse 355 states that the world is vast, actions are complex, and people are ignorant and deluded; a good guru, with the lamp of knowledge, dispels this ignorance and guides them to the right path.
  • Verse 356 states that those who follow the guru's footsteps will attain the right path, and the guru is the world's support.
  • Verse 357 states that even one who imparts a single letter or guides to the right path is a guru; there is no other way to attain Siddhi.
  • Verse 358 cites the example of King Pradesh, who was delivered by the wise guru, Muni Keshikumara.
• Section on Effort/Diligence (Udyama):
  • Verse 359 states that diligent effort is the most effective means in the world, and no other method is comparable.
  • Verse 360 states that diligence dispels poverty, attracts wealth, and leads to true happiness.
  • Verse 361 states that even with food placed before them, people cannot fulfill their hunger without using their hands.
  • Verse 362 states that laziness is the cause of all faults and suffering, and those who embrace it perish like frogs in a well.
  • Verse 363 criticizes the notion that fate will provide, stating that those who believe this suffer greatly.
  • Verse 364 cites the example of Revati, who attained liberation through effort.
  • Verse 365 states that even in dire situations, effort is the cause of success.
  • Verse 366 mentions that enemies and friends praise those who are diligent.
  • Verse 367 states that wise, self-controlled, and knowledgeable people attained fame through diligence.
  • Verse 368 concludes the section on diligence.

Page 23:

• Final Verses and Publisher's Information:
  • The concluding verses reiterate the importance of the teachings and the author's intent.
  • There are verses of praise for the lineage of gurus and disciples, highlighting the spiritual succession.
  • The text mentions the completion of the book in the month of Shravana, in the year 1070 of the Jain era (Vikram Samvat 2000).
  • It is stated that the book was published by the Shri Mukti Vimalji Jain Granthamala in the city of Sadadi, sponsored by Seth Muktimaniji.
  • The book is named "Namnopadeshpradip" (नाम्योपदेशप्रादीप) and is described as a lamp dispelling the darkness of ignorance, intended for the benefit of the virtuous.

Pages 24-33:

• These pages contain additional information related to the book, including:
  • Praise of the Author and Lineage: Detailed encomiums of the author, Shri Mukti Vimal Gani, his gurus, and the spiritual lineage (Tapa Gachha).
  • Publishers and Sponsors: Information about the publication, the Shri Mukti Vimalji Jain Granthamala, and the individuals who financially supported the publication, such as Seth Manilal Mohanlal Dosi and Seth Gulabchand Devchand.
  • Description of the Author's Work: A biographical note about Shri Mukti Vimal Gani, highlighting his scholarship, his prolific writing in Sanskrit, and his passing away at a young age. It also lists other works by him, both published and unpublished.
  • Acknowledgement of Assistance: Gratitude is expressed to those who helped in the publication, including the editor, Pandit Madhavanand Shastriji, and the printing press.
  • Errata: A note requesting forgiveness for any printing or transcription errors.

Overall Summary:

"Padyatmakopdeshpradip" by Muktivimal Gani is a comprehensive didactic work presented in Sanskrit verse. It serves as a guide to ethical conduct and spiritual development within the Jain tradition. The book systematically addresses various virtues and vices, explaining their nature, consequences, and the path to cultivating the former and abandoning the latter.

The work begins with auspicious invocations and dedications to spiritual masters. It then delves into a wide range of topics, including:

• Core Virtues: The importance of Dharma, diligence, good conduct, contentment, knowledge, charity, penance, worship, and the role of a guru.
• Vices and Their Detriments: Detailed explanations of sins and negative tendencies such as violence, falsehood, theft, sexual misconduct, anger, pride, greed, hatred, quarrels, slander, backbiting, gambling, meat-eating, alcohol consumption, prostitution, hunting, and false beliefs. For each, the text outlines the harmful effects on the individual, society, and their spiritual progress, often using analogies and historical examples.
• Spiritual Path: The book emphasizes the importance of Samyaktva (right belief) as the foundation for spiritual progress and ultimately liberation (Moksha). It also highlights the role of Punya (merit) in achieving worldly and heavenly happiness.

The text is presented in a clear and systematic manner, using various Sanskrit meters to convey its teachings. The concluding pages provide biographical details about the author and acknowledge the efforts and support involved in the book's publication, underscoring its significance as a contribution to Jain literature.