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________________ प्रशमरतिप्रकरणम् ( strehranaaza ferrama) (TreT 33-39) (F#T:) PRASHAMARATI of SHRI WACHAKA UMASWATI (continued from Previous issue - Verses 33-39) (to be continued) A Synopsis till date : After the Mangalacharan to the Jineshwaras, the author introduces the subject of this book -- 927H - Non - Attachment. The great Wachaka realises the difficulty of explaining this religion of the Omniscient, and in true humility, asks for the indulgence of the kind readers. He points out that this work amounts to gathering together the words of the original Scriptures (Agam) - which have become scarce due to passing on by word of mouth. He also points out that though this topic has been expounded by other greater men, there is nothing. lost in pondering over the meaningful preachings again and again. Then the synonyms of Wairagya (arrie - non-attachment), Raga (TTTTdesire ) and Dwesha (- aversion) are given. The chain beginning from wrong faith (#27169) and ending in Kashayas (974 - i.e. the sins/"great defects" of anger, pride, deceit and greed ) is then traced. After explaining the consequences of these Kashayas, the author shows their relation to Raga and Dwesha on one hand, and to Mamakara (441 - Mineness', it is mine ) and Ahamikara ( 16 TT - 'I - ness', I am) on the other.
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________________ Vol. II/No. 2. Eternal Wisdom मिथ्यादृष्टयविरमणप्रमादयोगास्तयोर्बलं दृष्टम् / तदुपगृहीतावष्टविधकर्मबन्धस्य हेतू तो // 33 // Mithyadrashtya-wirmana Pramada-yogasta-yorbalam Drashtam, Tadupgruhita-washfawidha Karma-bandhasya Hetu Tau 33. तज्ज्ञानदर्शनावरणवेद्यमोहायुषां तथा नाम्नः / गोत्रान्तराययोश्चेति कर्मबन्धोऽष्टधा मौलः // 34 // . Taj-gnanadarshan-awaranawedya-mohayusham Tatha Namnaha, Gotrantarayayoshcheti Karma-bandho-shtadha Maulaha. 34. Pancha Nawa Dwayashtawim पञ्च नव द्वयष्टाविं. शतिकश्चतुः षट्कसप्तगुणभेदः। द्विपञ्चभेद इति सप्तनवतिभेदास्तथोत्तरतः // 35 // shatikashchatuhu shatka-saptaguna-bhedaha, Dwi-pancha-bheda Iti Sapta-nawati-bhedasatathottarataha. - 35.
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________________ Vol. II/No. 2. Eternal Wisdom 33, The armed forces of Raga (PTT - attachment) and Dwesha (9 -- Aversion ) are fourfold : 1) The wrong faith, beliefand vision (called Mithyatwa - Pra); 2) By not taking the appropriate vows, not stopping from sinning (called Awirati - 31fafa); 3 Indulgence in a) the senses and their objects (sfasa/la92), b) Sleep (fast), and c) the wrong kinds of talks and tales (1991) ( all these together are called Pramada - 4H17 ); and 4) The ( improper ) activities of thought, speech and action ( called Yoga - tor). With the help of these, Raga and Dwesha become the cause of the bondage of the Atma by the Karma particles. (FH). 34. The Karmas () are of eight types: 1) That which does not allow the knowledge with distinction (विशेष ज्ञान) to come about ( Gnanawaraniya - Taputte); 2) That which does not allow the knowledge without distinction (ATAFASTA) to come about ( Darshanawarniya - Citata ofte); 3) That which gives either pain or pleasure (Wedaniya - arata ); 4) That which creates delusion (Mohaniya - HERE) 5) That which determines the span of life ( Ayusha - 31794); 6) That which determines the nature of one's body, beauty etc. (Nama - PTA ); 7) That which leads to a high or low birth (Gotra - 112 ); and finally 8) That which puts obstacles in the activities of giving (FIT), receiving (TH), enjoying ( 1) etc. ( Antaraya - 37FATIT ). 35. The above mentioned eight (divisions of Karma) have five, nine, 'two, twentyeight, four, fortytwo, two and five subdivisions' respectively making a total of ninetyseven. [The interested readers are requested to refer to the original text with commentary for furthur explanation ).
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________________ Vol. II/No. 2. Eternal Wisdom प्रकृतिरियमनेकविधा स्थित्यनुभागप्रदेशतस्तस्याः। तीव्रो मन्दो मध्य इति भवति बन्धोदयविशेषः // 36 // Prakrutiriyamanekawidha Sthityanubhaga-pradesha-tastasyaha, Tivro Mando Madhya Iti Bhawati Bandhodayawisheshaha. 36. Tatra Pradesha-bandho तत्र प्रदेशबन्धो योगात्तदनुभवनं कषायवशात् / स्थितिपाकविशेषस्तस्य भवति लेश्याविशेषेण // 37 // Yogat-tad-anubhawanam Kashaya-washat, Sthiti-paka-wisheshastasya Bhawati Leshya-wishesheya. 37. Taha Krushna-nila-kapota ताः कृष्णनीलकापोत तैजसीपद्मशुक्लनामानः। श्लेष इव वर्णबन्धस्य . कर्मबन्धस्थितिविधात्र्यः // 38 // Taijasi-padma-shuklanamanaha, Shlesha Iwa Warnabandhasya Karma-bandha-sthitiwidhatryaha. 38.
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________________ Vol. II/No. 2. Elernal Wisdom 36 These divisions and their subdivisions (i.e. Prakruti - siola) of Karma become manyfold due to 1) Sthiti (itsla the time the Karmic matter remains with the Atma, 2) Anubhaga ( 3THNT ) - the potency with which this matter attaches itself to the Atma, and 3) Pradesha (@7) the quantity of this matter. The bondage (Bandh - and the fruition (Udaya - 562 ) of these various Prakrutis (genia ) of Karmas are further divided in three types : Intense (afta), Middling (HETA) and Mild ( fr ). 37. Of these, the Pradesh Bandh ( gaz 2 - the quanity of the Karmic particles that get attached to the Atna) takes place by Yoga ( 90 - i. e. the unholy activity of mind, speech and body); its fruition takes place due to Kashaya (8919 - i.e. anger, pride, treachery and greed ); its specific length of time (feafa - Sthiti) during which the fruition takes place and its intensity ( 972 ), are due to the particular Leshyas (). [Explanation : It is said that one's thinking is accompanied by different colours in the mind. These colours, which can be seen by a Yogi, who is able to see everywhere (i. e. has obtained the knowledge which is known in the scriptures as Awadhignana ( 3791T1a ), are dependent upon the holy or unholy nature of the Pradesh Bandh mentioned in verse 36. These colours are known as the Leshyas (391). ] 38. There are six types of Leshyas (Szent): namely black (pt); Hark blue (aftas ), grey (791a), yellow (asa), red ( 921 ) and white (1). (The first three are the impure variety - the impurity decreasing from black to grey, the latter three are the pure variety - again, the purity increasing from yellow to white ). Just as glue (ata) is responsible for making colours fast and fixing them on a canvas, similarly, these Leshyas are responsible for the length of time (स्थिति ) of the Karmabandh (कर्मबन्ध)
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________________ Vol. II/No. 2. Eternal Wisdom Karmodayad-bhawagatirbhawagati-mula Sharira nirwruttihi कर्मोदयाद्भवगतिर्भवगतिमूला शरीरनिर्वृत्तिः / देहादिन्द्रियविषया विषयनिमित्ते च सुखदुःखे // 39 // Dehadinidriya-wishaya Wishaya-nimitte Cha Sukha-duhukhe.
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________________ Vol. II/No. 2. Eternal Wisdom 39. When the Karnas come to fruition ( ich) then the Jiwa (otita - Being ) has to take birth in one of the four worlds ( Harfa - Bhawagati ). Bhawagati is the main cause of the formation of the body (TAT), which in its turn forms the senses. The senses are capable of experiencing the sense-objects (faqa). Because of coming into contact with those sense-objects, which are perceived as pleasing, there is the experience of Sukha ( ge - pleasure and happiness ), and when the sense - objects are perceived as not pleasing, there is the the experience of Duhukha (5:T). Acknowledgement : As mentioned in Vol. I/No. 1, we would once again like to thank Pujya Muni Shri Tatvanandvijayji for his patient exposition of this Grantha, which has made this translation possible.
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________________ Vol. II/No. 2 Eternal Wisdom Translator's Note : In Vol. I/No. 1 the failings and the strengths of the translator in connection with this translation, the reasons for a free style of translation interspersed with Sanskrit words, the high value of this Grantha which he hopes would benefit among others, the seekers of other lands, and finally the severe limitations of any knowledge from a book, however exalted, were mentioned. In Vol. II / No. 1 the importance and methodology of constant and repeated study of such a Grantha (i. e. Swadhyaya - FOTETT ), and its relation to Japa (579), and the importance of doing it in the language of the "Great Writer", were mentioned. The interested new reader is directed to these earlier issues of this journal. The three aspects of Japa (99) referred to were : "constant repetition which is done concomitant with keeping the meaning (Artha - 3791) alive in one's mind and then by simultaneously generating the necessary changes in one's personality (Bhawa - HTC) ......... Now in actual practice, when one tries to do this, one finds it well neigh impossible to keep the mind steady to achieve all the three aspects - infact, even the first two aspects rarely seem to merge : One finds oneself muttering the words away while the mind is busy with some other antics ! So the question arises: Should one, therefore, stop the recitation ? A definite "No" is the answer in the Indian tradition. Why is this? Here a couple of examples are given: When you bathe and apply soap and water to your body in an unmindful way does it not become somewhat cleaner ? So also, the impure Soul - Atma, by the repetition of the words of the Great Man. Further, in the verses of Prashamarati published in this issue, a very very brief sketch is given of the Theory of Karma (which is a very important and distinctive feature of the Jaina Scriptures - and on which very many Granthas exist), and here the reference is to Karma particles that get stuck to the Atma. These subatomic particles are not a metaphor to the Jains - they are a Fact, and the conjunction is referred to as the Karman body. The removal of them is the goal of their entire teachings. In this removal the vibrations / sounds of the words of the Great Writer/Speaker play the role of emery paper on the sticky dust which covers the Atma. They say slowly - indeed very very slowly, if the Artha and Bhawa (3781+119) are absent but surely, these particles shall be rubbed off, by the repeated recitation of the words of the Great Writer. Hence the prescription against stopping it!