Ath ShreeDumaswativirchitam. 

(ENGLISH CONVERSION OF ORIGINAL LANGUAGE WORDS )

 Prashmartiprakranam l

 

Ath karnarthadhikardvayam: ll5-6ll 

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5-6.  On Cause of Birth and Death 

Mundane life is on account of rise of Karma, body formation is caused by (this) mundane life, sense-objects are due to (this) body and pleasure and pain result from (contact with) sense-objects.  39. 

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(The man) who dislikes sorrow and craves for pleasure, fails to visualize right and wrong because (he is) blinded by delusion.  He experiences sorrow by whatever action he undertakes.  40. 

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He, whose mind is engrossed in hearing the melodious and sweet sounds of divine musical instruments, sounds (- jingling) of womenís ornaments, etc., meets with terrible death like a deer.  41. 

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He, who is captivated by objects pleasing to the eye, such as beautiful movements, amorous gestures, bodily hint, (lustful) laughter and charming glance (of women) perishes like  helpless moth.  42. 

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He, whose mind is confounded by objects of sense of smell, such as (perfumed) bath, (scented) cosmetics, ointments (josticks).  sandle paste, incense, creams and perfumed powders; meets with death like a black-bee (confounded with smell).  43. 

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He, who is eagerly longing for the objects of sense of taste, such as savoury food, drink, delicious meats and rice, perishes like a fish tied by the noose of a fish-hook.  44. 

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The ignorant, who is absorbed in pleasures of sense of touch such as (soft) bed and seat, rubbing (the body), copulation, bathing, anointing (the body), is trapped like an elephant agitated in the mind by sense of touch.  45. 

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Thus, (these) various defects very often trouble, those who have lost right vision and right conduct which are loved by wise people and who have no control over their unruly senses.  46. 

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When those (=the deer, the moth, the black-bee, the fish and the elephant) being sick of attachment and aversion, (on account of being) attached to one only of these sense-objects meet with death, then what about the indisciplined Jiva who is tormented by coming under the sway of all five senses? 47. 

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There is no sense-object which (even) oftenly enjoyed can gratify the sense which are ever thirsty and absorbed in various sense-objects (enjoyment).  48. 

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Some pleasing object, becomes unpleasant on account of its result; some unpleasing object also becomes pleasant after passage of time.  49. 

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On account of particular reason, whatever purpose is served, how and where, by the same purpose and in the place object is thought of as being good or bad.  50.   

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An object becomes pleasing to others on account of their interest and the same object is hated by others due to their being attached to oneís varied interest.  51. 

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Truly speaking, there is nothing like pleasing and otherwise for that individual soul while likes or dislikes certain objects now and then.  52. 

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(The soul) that is afflicted by attachment and aversion, necessarily incurs bondage of Karmas.  Other than this there is not the slightest merit which is beneficial either in this world of life hereafter.  53. 

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The Jiva that imposes good or bad sentiment on sense-objects, that very sentiment whether pleasant or unpleasant becomes cause of bondage.  54. 

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Just as dust clings to the body smeared with oil, similarly bondage of Karma adheres to the soul which has become sticky by attachment and aversion.  55. 

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Thus, by these-aversion, attachment, delusion, wrong belief, want of control, followed by negligence and psychophysical activities (of speech, mind and body), Karma accumulates.  56. 

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This mundane life is result of Karma (and) suffering is on account of this worldly existence.  Thus, indeed, attachment and aversion are the root cause of an uninterrupted series of transmigrations.  57. 

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This net of abundant accumulation of passions (=dosa) though inspissated, can be completely annihilated by the vigilant and detached Jiva.  58. 

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He who comprehending the root fetter of this (net of passions, engaged in the effort of destruction of this (net), endowed with right faith, conduct, penance, selfstudy and meditation; (and) he who desists from violence, untruthful speech, coveting otherís wealth, sensualism and attachment, maintains (his body) by his right only of alms, which is being purified by observing nine rules; (=i.e.,) 

(a) not-injuring the living beings, nor cause others to do it, nor consent to it;

(b) neither cooking, not cause others to do it, not consent to it;

(c) neither buying, not cause other to do it, nor consent to it); (and) he who reflects upon the nature of ultimate things as preached by Jinas, apprehends the nature of basic principles of cosmos, and who has taken a hard vow of adopting eighteen thousand Silangas (=part and parcel of right conduct); (and) he, who obtained unique state of mind, determined on reflecting upon auspicious thoughts, perceives higher and higher speciality, one after another in Samaya (i.e.,  non-attachment, frightened by worldly existence and whose mind is attentive to oneís own good; in such a Jiva, occurs the following auspicious thought.  59-63. 

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What an infatuation on my part after obtaining human birth, which is rare in crores of births? Again, the life that has past does not return, even for (Indra) the god of gods.  64. 

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Good health, life-span, strength, riches, are transitory.  Seven) enthusiasm in religious duty is unsteady, therefore obtaining that (human birth), in all aspects, effort should be exerted in the ultimate good of oneís own self.  65. 

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There is no real happiness without (the knowledge of) Scriptures and without humility, no Scriptural knowledge is possible.  Therefore, aspirant of Scriptural knowledge, must always be humble.  66. 

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(Such as) birth in good family, handsomeness, good speech, youth, wealth, friends and sovereignty (of man), bereft of humility and detachment does not shine out like a river bereft of water.  67. 

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The man, who is adorned even with precious clothes an ornaments is not as splendid as that man who has the basic touch-stone of sacred knowledge, conduct, and excellent humility.  68. 

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Since (the undertaking of ) study of Scriptures depends on teacher (-guru), therefore, aspirant of oneís own good, must constantly adore his teacher.  69. 

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The touch of sweet words (cool like) sandle-paste, flowing down from the mouth of guru, who is like the Malaya mountain, falls on a blessed person as an extinguisher of the heat of improper conduct.  70.

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In this world, it is very difficult to repay the debt of a mother, father, master and a spiritual preceptor.  There in again the debt of guru (=teacher) is very mush difficult to be paid either in this life or in the life hereafter.  71. 

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Humility results in desire of learning (of Scriptures) (lit. hearing of Scriptures.), in turn this desire of hearing from teacher results in (gaining) knowledge of Agamas.  Knowledge (of Agama) has detachment as its reward.  In turn, consequence of this detachment is stoppage of inflow of Karmas.  72. 

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Stoppage of inflow of Karma leads one to attain power of austerity, and it is seen that austerity annihilates the stock of Karmas.  From (destruction of stock of Karmas), all activities cease, in turn, this cessation of activities leads to Yoganirodha (=i.e., withdrawing the psycho-physical activities of speech, mind and body).  73. 

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From this Yoganirodha, chain of transmigrations is destroyed and from this destruction of chain of births and rebirths, liberation is obtained.  Thus, humility10 is the basis of all good.  74. 

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Those, whose minds are devoid of humility, engrossed in humiliation of spiritual preceptors, scholars and monks, become fearless as if they were undecaying and immortal through indulgence in momentary attachment to (enjoyment of) sense-objects.  75. 

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Some people, who indulge only in present life give excessive importance to pleasure, prosperity and taste.  They, on account of delusion perish like the Sea Crow11 which died due to excessive attachment to meat.  76. 

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Such people, do not appreciate ambrosia of words of the Omniscients (though) brought near; which is established by the natural reasonings, (familiar) instances and which is non-contradictory, undecaying and bestower of fearlessness.  77. 

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Just as a man with his senses tormented by bilious disorders, entertains wrong notions and takes even savory boiled milk which is mixed with honey and sugar to be bitter; (and) similarly, (persons) agitated by the rise of attachment and aversion, neglect the salubrious and truthful (advise), preached by the wise, out of compassion, which brings good in the end; (and) blinded by the prides of case, family, form, strength, gain, intelligence, popularity and learning become impotent (=useless) and do not see their own good, either in this life or the life hereafter.  78-80. 

Here end two Chapters On Cause of Birth and Death

   

 

Introduction

INDEX