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Editor's Note

 

INTRODUCTION

 

UMASVATI VACAKA�S PRASAMARATIPRAKARANA-A STUDY

  LIFE: FAMILY, CASTE, DATE, SECT AND WORKS
 

PRASAMARATIPRAKARANA IS A WORK OF UMASVATI

 

SUMMARY OF PRASAMARATI 

 

COMMENTARIES ON PRASAMARATI PRAKARANA

  ETHICAL ASPECT OF PRASAMARATI PRAKARANA:
   

ACARA OF THE SADHUS (MONKS)              

   

ACARA OF THE HOUSEHOLDERS   

  PHILOSOPHICAL ASPECT OF PRASAMARATI PRAKARANA:    
   

Tattvas

   

SUBSTANCE         

   

 SYADVADA-THEORY OF NON-ABSOLUTISM 

   

CLASSIFICATION OF KNOWLEDGE

   

COSMOLOGY 

   

THE DOCTRINE OF KARMA

 

COMPARISON BETWEEN TATTVARTHADHIGAMASUTRA AND PRASAMARATIPRAKRANA.

 

COMPARISON OF PRASAMARATIPRAKARANA WITH JAINA AGAMAS101 AND SOME NON-JAINA WORKS

 

CRITICAL REMARKS ON PRASAMARATIPRAKRANA

 

Prashmartiprakranam l  

 

Ath Shastrasya Pithbandhah: ll1ll    

 

1.  Introduction              

    Ath ksaydhikar: ll2ll      
 

2.  On Passions   

    Ath ragadhyadhikar: ll3ll     
 

3.  On Attachment                

    Ath Karmadhikar: ll4ll  
 

4.  On Karma     

    Ath karnarthadhikardvayam: ll5-6ll    
 

5-6.  On Cause of Birth and Death  

    Ath Madsthanadhikar: ll7ll    
 

7.  On Pride             

    Ath Aacharadhikar: ll8ll  
 

Ath Bhavanadhikar: ll9ll   

 

On Reflection                

    Ath Dharmadhikar: ll10ll     
 

On religious Virtues             

    Ath kathadhikar: ll11ll 
 

On Religious Stories            

    Ath Jivadhikar: ll12ll 
 

On Soul  

   

Ath Upyogadhikar: ll13ll  

 

On Consciousness          

   

Ath Bhavadhikar: ll14ll

 

On States of Soul   

   

Ath Sadvidhdrvyadhikar: ll15ll  

 

On Six Substances         

   

Ath Charanadhikar: ll16ll

 

On Code of Conduct 

   

Ath Shiladgadhikar: ll17ll 

 

Ath Dhyanddhikar: ll18ll 

 

On Meditation                

   

Ath Shrenyadhikar: ll19ll  

 

On Sreni 

   

Ath Samuddhatadhikar: ll20ll

 

On Code of Conduct 

   

Ath Shiladgadhikar: ll17ll 

 

On Samudghata              

   

Ath Yognirodhadhikar: ll21ll 

 

On Yognirodha        

   

Ath Shivgamanvidhanphaladhikar: ll22ll

 

Description of the path of Liberation and Fruits 

 

Appendix

  Jain Books
  Catalog of Books in English
  Catalog of Books in Hindi
  Catalog of Books in Gujarati
  List of Books, Topics & Sub-topics and Authors


Ath ShreeDumaswativirchitam. 

(ENGLISH CONVERSION OF ORIGINAL LANGUAGE WORDS )

 Prashmartiprakranam l

 

Ath karnarthadhikardvayam: ll5-6ll 

(Original language words are missing) 

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. 

(Original language words are missing) 

(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. 

(Original language words are missing) 

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

(Original language words are missing) 

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. 

(Original language words are missing) 

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. 

(Original language words are missing) 

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. 

(Original language words are missing) 

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. 

(Original language words are missing) 

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. 

(Original language words are missing) 

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. 

(Original language words are missing) 

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. 

(Original language words are missing) 

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

(Original language words are missing) 

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.   

(Original language words are missing) 

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 one�s varied interest.  51. 

(Original language words are missing) 

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

(Original language words are missing) 

(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. 

(Original language words are missing) 

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

(Original language words are missing) 

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. 

(Original language words are missing) 

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. 

(Original language words are missing) 

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. 

(Original language words are missing) 

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

(Original language words are missing) 

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 other�s 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 one�s own good; in such a Jiva, occurs the following auspicious thought.  59-63. 

(Original language words are missing) 

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. 

(Original language words are missing) 

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 one�s own self.  65. 

(Original language words are missing) 

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. 

(Original language words are missing) 

(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. 

(Original language words are missing) 

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. 

(Original language words are missing) 

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

(Original language words are missing) 

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.

(Original language words are missing) 

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. 

(Original language words are missing) 

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. 

(Original language words are missing) 

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. 

(Original language words are missing) 

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. 

(Original language words are missing) 

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. 

(Original language words are missing) 

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. 

(Original language words are missing) 

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. 

(Original language words are missing) 

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