Ath ShreeDumaswativirchitam. 

(ENGLISH CONVERSION OF ORIGINAL LANGUAGE WORDS )

 Prashmartiprakranam l

 Ath Shastrasya Pithbandhah: ll1ll 

(Original language words are missing) 

1.  Introduction 

Victorious are the twentyfour1 Jinas (-Tirthankaras) starting with Rsabhadeva (Lit.  the son of nabhi) and ending with Mahavira (Lit. the son of king Siddhartha), the comprehenders (and teachers, of ten kinds of religious virtues2 in their final embodied state. 1.

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 Having bowed to all the Jinas, Siddhas, Acaryas.  Upadhayas and Sadhus,3 I shall describe something from Jaina Agamas,4 in order to six one’s mind (on the path of ) detachment. 2.

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 (For men of meagre knowledge) it is very difficult to enter the city in the form of Scriptures of Omniscience, which is richly endowed with gems of infinite similar reading, synonyms, (purport of) meanings, means of knowledge, different view-points and words.3.

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 Still however, even though, I am destitute of wealth of knowledge of Agamas, without reflecting on my (intellectual) weakness, I wish to enter the city of Jaina Agamas, just like a beggar entering the city in search of fallen grains. 4.

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 Many Scriptural works leading to (the path of) detachment have been composed prior (to this work) by many great poets endowed with lofty intellect who have crossed the ocean of Jaina Scriptures. 5.

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 I am, just like a miser, collecting few grains in the form of words, fallen from those (works of great men), which are based on Jinagamas and which have traditionally become scarce. 6.

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 Inspired5 by the Agamic devotion though with unbright little intellectual capacity of  mine, I am composing this work which is just the only source of the path of detachment. 7.

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 Even though, this work (or mine) has neither respectable nor profound distinguished meanings, yet many I be obliged by thoroughly compassionate connoissures.6 8.

 The connoissures7[ii] are experts in grasping the gist of virtues even (from the things) soiled by defects.  Therefore, no opponent though adept in natural inherent intellect will give expression to other excuse (in grasping the virtues of this work). 9.

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 Just as the (black) deer shines in the full moon, similarly, even a sapless (work) becomes well-known when connoissures accept it. 10.

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 Just as child’s indistinct speech shines forth (as delightful) in the presence of parents, similarly even chattering in the presence of noble people wins fame. 11.

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 Even the repetition of those fundamental teachings of Jinas, which are retold by their (immediate) followers (=Ganadharas), acts only as their nurisher. 12.

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 Just as there is no fault in repeating (certain) Mantras in order to remove poison, similarly, there is no blemish in repeating the meanings of words (of Jinas), that destroy the poison of attachment. 13.

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Just as medicine used previously is also again used for annihilation of disease, similarly, meanings of words (of Jinas should be used repeatedly to distroy the disease of attachment. 14.

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 Just as men of the world perform, the same duty again and again for livelihood, similarly, (the words of Jinas and Ganadharas), the cause of detachment, should be reflected upon again and again. 15.

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Whichever be the way by which the concept of detachment takes firm root, on that particular way repeated practice should be adhered to physically, mentally and vocally. 16.

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 Neutrality (=being unaffected by attachment and aversion) renunciation, detachment, tranquillity, calmness of mind, spiritual calmness, destruction of all blemishes (of Karmas), victory over passions, are (all) synonyms of detachment.  17.

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 Desire, coveting (wordly things), desire (for wordly pleasures,) affection (towards particular things), greediness, egoism,.  rejoicing (in worldy success) and longing (fro wordly objects) are (all) words synonymous with attachment.  18.

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 Envy, wrath, vices, hatred, reproach, jealousy, indignation. enmity, excessive anger, etc. are innumerable synonyms of aversion.  19.

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 Possessed of attachment and aversion, endowed with impure vision on account of wrong belief, overcome by strong Arta and Rudradhyana (=two kinds of inauspicious meditations) on account of profuse dirt of five kinds of inflow of Karmas;8 (and) being perplexed on account of characteristics (such as) lack of discrimination between right and wrong, pure and impure, slurred by forms of Kali such as food, fear, greed and copulation; (and) in hundreds of transmigration (=gati) overloaded with the burden of solid fetter of tormenting eight kinds of Karmas, continuously wondering through various transformations (of births and deaths); (and) troubled and tormented by constant burden of innumerable sufferings, being an object of compassion, very thirsty of wordly pleasures, (such a man) is spoken to be full of passions (or fit to be called kasayijiva.) 20-23.

 Here ends the Introduction.

   

 

Introduction

INDEX