Ath ShreeDumaswativirchitam. 

(ENGLISH CONVERSION OF ORIGINAL LANGUAGE WORDS )

 Prashmartiprakranam l

 

Ath Madsthanadhikar: ll7ll 

(Original language words are missing) 

7.  On Pride 

Which wise man, who has comprehension of the lower, higher and intermediate (state of) innumerable (Lit. lakhs and crores) births in the revolving mundane world will have pride of caste? 81. 

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On account of Karma, all beings obtain various kinds of births having (different) sense organs.  In this (state of affairs) which being would have a permanent caste and (that too) which? 82.

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Looking at the fact that people born even in high families are devoid of beauty, strength, intellect, right conduct, wealth, the pride of family should indeed be abandoned.  83. 

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What is the use of family pride for a man whose conduct is impure? Similarly, what is the use of family pride for a man who is adorned with his own virtues and good conduct? 84. 

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Where is the scope of pride of form (=physical charm), which is the product of semen and blood, which  perpetually grows and decays and again which is the abode of disease and old age? 85. 

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Where is the reason to be proud of form which is to be cleansed daily, which is covered by skin and flesh, (and) full of turbidity and which is decidedly perishable? 86. 

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Even a mighty person becomes very weak within a short period (due to diseases) and even weakened also becomes powerful on account of Samskaras (i.e., destruction of power hindering Karma).  87. 

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With the help of intellectual capacity, therefore, perfectly realizing the unsteady nature of physical, strength, comprehending oneís weakness in face of the power of death, even (a powerful man) should not feel proud though endowed with strength.  88. 

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Ascertaining gain and loss to be temporal being, a result of rise and annihilation (of benefit hindering Karma) respectively, one should not feel disgusted at loss and experience pride on account of gain.12 89. 

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Great monks never become proud even with abundant gain, that is something which is obtained due to otherís favourable nature and which is enjoyable for short period.  90. 

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How can ordinary man of modern time feel proud of their own intellect, knowing the fact that extra-ordinary men of old have the depth of infinite ocean (or vastness) of knowledge about limbs (of knowledge), method and alternatives, which are augmented with infinite modifications and (who were extra-ordinary) in the matter of comprehension, teaching, writing new treatise, contemplating on the fundamental principles and quickly grasping the teachings (of preceptors).  91-92. 

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What is the use of pride of popularity which is obtained, like a beggar through flattery of others, for the sake of self interest.? 93. 

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He, who takes pride in (cheep) popularity which is based on favourable nature of others, will be seized by multitude of grief, once that popularity disappears.  94. 

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Listening to the story of Masatusa13, various kinds of meanings (of some sutra) of Agamas and Sthulabhadramuniís14 amazing body transformation (into lion); (and) having obtained knowledge of Agamas, the annihilator of all kinds of prides, which is easily obtainable by association (with the wise) and efforts, and which causes the accomplishment of the fundamental and sub-qualities; how can one feel proud of that very knowledge (of Agamas).  95-96. 

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Ultimately, there is not the slightest virtue in all these sources of pride.  And (If any), that is only oneís own mental agitation and augmentation of mundane life.  97. 

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He, who Is mad with prides of high family etc. becomes distressed in this life like a Pisaca15 and definitely attains birth in lower caste in the life hereafter.  98. 

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Thus, the monk who is desires to destroy the root of all kinds of prides, should give up entirely pride of oneís own virtues and reproach of others.  99. 

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In every birth, by the contempt and slander of others and selfpraise, one is destined to be bound by inferior heredity determining Karma which is difficult to be free from innumerable crcres of births.  100. 

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The lower, the higher and the middle (state of) human life results from rise of (heridity determining) Karma.  Similarly (the state of) the life of lower beings is distributed on account of difference in one or the other origin.  101. 

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How does attachment to worldly existence take place in the minds of wise people, when they observe an unevenness of place, family, body, learning, life-span, strength, enjoyment and riches in this world.  102. 

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He, who totally disregards virtue and vice and is fettered by rise of attachment and aversion, weakened by power of five senses, becomes tormentor of both himself and others.  103. 

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In order to attain the auspicious resultant state, therefore, one must strive with effort afforsaking attachment and aversion and conquering the five senses.  104. 

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(The Jiva) therefore, which is engrossed in worldly enjoyments (should constantly think as to how it can get itself detached from covetedness of undesirable sense objects.  Even with this deep bewilderment of the mind Jiva should definitely (get engrossed in) studying the Agamas.  105. 

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The (enjoyments of) sense-objects appear like festivals in the beginning, inflame the sentiments of erotic and humour in the middle (at the time of enjoyment) and become full of disgust, pathos, bashfulness and fright at the end.  106. 

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Even though, these objects during the course of enjoyment yield at most mental satisfaction, they become very dangerous like eating the kimpakaphala (which is very sweet but kills the enjoyer at the end).  107. 

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Just as sweet meal mixed with poison, though (prepared) with eighteen kinds of vegetables, various sweets and drinks, kills the enjoyer at the end; (and) similarly, sense-objects enjoyed with excessive attachment which is beautified by heap of flattery and meekness are causes of experience of affliction even in hundreds of series of births.  108-109. 

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Those who are attached to enjoyment of sense-objects even in the face of fixed (in the case of divine and hellish beings) and unfixed (in the case of human and lower beings) death at every step, shall not be considered human beings.  110. 

(Original language words are missing) 

One should always reflect upon (how) abstinence is possible from consequences of enjoyment of sense-objects, which pleases oneís mind.  He should also constantly reflect upon infinite and blemishless virtue (i.e., Great vow.) 111. 

Here ends Chapter on Pride

   

 

Introduction

INDEX