Prashamrati Verses 40 to 57

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प्रशमरतिप्रकरणम् (sfagaran dara ferrata) (otter 80=46) (FAT:) PRASHAMARATI of SHRI WACHAKA UMASWATI (continued from previous issue - Verses 40 - 57) (to be continued ) A Synopsis. till date : After the Mangalacharan to the Jineshwaras, the author introduces the subject of this book - 7378 - 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 tho synonyms of Wairagya (a7793 - non-attachment), Raga ( TTdesire) and Dwesha (29 - aversion ) are given. The chain beginning from wrong faith (192169 ) and ending in Kashayas, ( 919 - i.e. the sins/"great defects" of anger, pride deceit and greed) is then traced. After explaining the consequences of the Kashayas, the author shows their relation to Raga and Dwesha on one hand, and to Mamakara ( #17 - 'Mineness', it is mine ) and Ahamkara ( 31871 - 'I - ness', I am ) on the other. (Contd. on page 10)

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Vol. II/No. 3. Eternal Wisdom दुःखाद्विट् सुखलिप्सुर्मोहान्धत्वाददृष्टगुणदोषः। यां यां करोति चेष्टां .. तया तया दुःखमादत्ते // 40 // Duhukhadwit Sukhalipsurmohandhatwadadrashta-guna-doshaha, Yam Yam Karoti Cheshtam Taya Taya Duhukha-midatte.40. कलरिभितमधुरगान्धर्व तूर्ययोषिद्विभूषणरवाद्यैः / श्रोत्रावबद्धहृदयो हरिण इव विनाशमुपयाति // 41 // Kalaribhita-madhura-gandharwaturyayoshidawibhushanarawadyaihi, Shrotrawabadha-hridayo Harina Iwa Winashamupayiti. 41. गतिविभ्रमङ्गिताकार हास्यलीलाकटाक्षविक्षिप्तः। रूपावेशितचक्षुः शलभ इव विपद्यते विवशः // 42 // Gatiwibhramengitakara-Hasya- * lila-kataksha-wikshiptaha, Rupa-weshita-chakshuhu Shalabha Iwa Wipadyate Wiwashaha. 42. स्नानाङ्गरागवर्तिकवर्णक धूपाधिवासपटवासैः। गन्धभ्रमितमनस्को मधुकर इव नाशमुपयाति // 43 // Snananga-raga-wartikawarnaka Dhupadhi-wasa-patawasaihi, Gandh-bhramita-manasko Madhukara Iwa Nashamupayati. 43. मिष्टान्नपानमांसौदनादिमधुररसविषयगृद्धात्मा। गलयन्त्रपाशबद्धो मीन इव विनाशमुपयाति Mishtanna-pana-mansaudanadiMadhura-rasa-wishayagruddhatma, Galayantra-pasha-baddho Mina Iwa Winashamupayati. 44. // 44 //

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Vol. II/No. 2. Enternal Wisdom 40. That Jiwa (Gita) who has an aversion (9) towards pain (T:E), and who craves for pleasure (re.), and who because of this, is deluded (TE), is therefore "blind". Such a Jiwa, therefore, does not clearly see what is good and bad (quieta). Thus whatever activity ( of thought, speech and action ) he does, by that very activity, he gets pain (5:@)! 41. He, whose heart gets wrapped up in the objects pleasing to the sense of hearing - such as the sweet and melodious notes of divine music and the strains of the accompanying, instruments, and the jingling sounds of the jewellery and other decorations that women wear -- then, he like the deer, (who by getting attracted to the music played by the hunter) is surely destroyed. 42. He, who gets entangled in beholding the objects pleasing to the eyes -- such as the sensuous movements of a woman, the shapes of her limbs, her amorous laughter and twitching of eyes during love-play - then, he like the butterfly, (who being bewitched by its beauty, jumps into the burning lamp ), is surely consumed away. 43. He, who gets bewitched by the objects pleasing to the sense of smell -- such as perfumed baths, sweet smelling incenses and jossticks, creams and things to perfume the body, clothes and possessions - then, he, like the hornet (Hetafit ) ( who gets trapped by being lost in the sweet aroma of the lotus. when it closes at eventide ), surely reaches the doors of death. 44. He, who gets gluttonous pleasure from the objects pleasing to the sense of taste - such as sweets and sweetmeats, sweet wines and liquors, the various delicious meats, rice, delicacies and sweet sauces -- then, he, like the fish that gets caught into the net or by the hook, is surely killed.

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Vol. II/No. 3. Eternal Wisdom शयनासनसम्वाहनसुरतस्नानानुलेपनासक्तः। स्पर्शव्याकुलितमतिर्गजेन्द्र इव बध्यते मूढः // 45 // Shayanasana-samwahanasuratasnananulepanasaktaha, Sparsha-wyakulita-matirgajendra Iwa Badhyate Midhaha. 45. Ewamaneke Doshaha Pranashta-shishteshta-drashticheshtanam, Durniyamitendriyanam Bhawanti Badhakara Bahushaha. 46. // 46 // Badhakara Bahushaha. एवमनेके दोषाः प्रणष्टशिष्टेष्टदृष्टिचेष्टानाम् / दुर्नियमितेन्द्रियाणां भवन्ति बाधाकरा बहुशः // 46 // एकैकविषयसङ्गादागद्वेषातुरा विनष्टास्ते। किं पुनरनियतात्मा जीवः पंचेन्द्रियवशातः // 47 // Ekaika-wishaya-sangad-ragadweshatura winashtaste, Kim Punara-niyatatma Jiwaha Panchendriyawashartaha. 47. न हि सोऽस्तीन्द्रियविषयो येनाभ्यस्तेन नित्यतृषितानि / तृप्तिं प्राप्नुयुरक्षाण्यनेक मार्गप्रलीनानि Na Hi Sostandriya-wishayo Yenabhyastena Nitya-trushitani, Truptim Prapnuyurakshanyaneka marga-pralinani. 48. // 48 // कश्चिच्छुभोऽपि विषयः परिणामक्शात्पुनर्भवत्यशुभः। कश्चिदशुभोऽपि भूत्वा कालेन पुनः शुभीभवति // 49 // Kashchichchhubhopi Wishayaha Parinama-washat-punarbhawat yashubhaha, Kashchida-shubhopi Bhutwa Kalena Punaha Shubhibhawati. 49.

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Vol. II/No. 3. Eternal Wisdom 45. The ignorant and deluded (HC), whose intelligence is bewildered by the pleasures of the sense of touch - such as the smoothness of a bed decorated with pillows and covers, velvety chairs and sofas, the delights of the smooth and soft body of a woman, the tingling sensations of baths and massages - then, he, like the elephant, who has become mad with the desire to mate (and hence chases the she - elephant to the enclosures or excavations made for trapping him), is surely trapped. 46. Thus, those who do not have the right vision (efce) and who do not know the right conduct ( 962T), - both of which wise men love - are, therefore under the control of their unruly senses. In such men, these, numerous defects occur often and often. 47. Being tortured by Raga ( 175 - attachment) and Dwesha (ao - aversion) and by getting attached to only one of the senses, the deer and the others (mentioned in the earlier verses) are destroyed. Thus, what can one say of the indisciplined soul, who is tortured by being under the sway of all the five senses? 48. There is not a single sense - object (faqe), which after experiencing again and again and again will completely satisfy the senses - which, since time immemorial, by being totally absorbed in numerous sense - objects, have become forever thirsty. (Instead, repeated indulgence makes the senses even more agitated). 49. In fact, even "a good object ( faqe) becomes unpleasing ( TE) to a person due to the concominant changes taking place in oneself; similarly, a bad object ( 373H faq7) becomes pleasing (SE) after the passage of some time. (e.g. The sweet sounds of music that become unpleasing as one becomes hungry and when hunger is satiated they again become pleasing).

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Vol. II/No. 3. Eternal Wisdom कारणवशेन यद्यत् प्रयोजनं जायते यथा यत्र / तेन तथा तं विषयं शुभमशुभंवा प्रकल्पयति // 50 // Karana-washena yadyat Prayojanam Jayate Yatha Yatra, Ten Tatha Tam Wishaya. Shubham-ashubham Wa Prakalpayati. 50. Anyesham Yo Wishayaha . Swabhiprayena Bhawati Pushtikaraha, अन्येषां यो विषयः स्वाभिप्रायेण भवति पुष्टिकरः।। स्वमतिविकल्पाभिरतास्तमेव भूयो द्विषन्त्यन्ये Swamati-wikalpa-bhiratastamewa Bhuyo Dwishant yanye. Tanewarthandwishata तानेवार्थान्विषतस्तानेवार्थान्प्रलीयमानस्य / निश्चयतोऽस्यानिष्टं न विद्यते किंचिदिष्टं वा // 52 // -stanewarthan-praliyamanasya, Nischayatosyanishtam Na Widyate Kinchidishtam Wa. 52. रागद्वेषोपहतस्य केवलं कर्मबन्ध एवास्य / नान्यः स्वल्पोपि गुणोऽस्ति यः परत्रेह च श्रेयान् // 53 // Riga-dweshopahatasya Kewalam Karma-bandh Ewasya, Nanyaha Swalpopi Gunosti Yaha Paratreha Cha Shreyan. 53. यस्मिन्निंद्रियविषये शुभमशुभं वा निवेशयति भावम् / रक्तो वा द्विष्टो वा स बन्धहेतुर्भवति तस्य // 54 // Yasminnindriva-wishave Shubham-ashubham Wa Niweshayati Bhawam, Rakto Wa Dwisho Wa Sa Bandhahetur-bhawati Tasya. ___54.

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Vol. II/No. 3. Eternal Wisdom 50 Because of some reasons (FTO), one fixes certain aims (79752) and according to these aims one imagines various sense - objects (faqa) that are, or are to be interacted with, as being good ( 34 ) or bad ( 27 ) to the senses (free) involved. This feeling of good / bad arises out of Raga (attachment), and Dwesha, (aversion). 51. An object ( faqa): which to some, according to their opinion, is pleasing, and satisfying; to others, because of their different opinion is distasteful. Hence an aversion is developed towards that object. 1 52. Various objects (faqa), at a certain time, cause an aversion (all) towards them to a certain person; while at some other time, the very same objects cause an attachment (17) towards them to the very same person. Thus, it shows that truly speaking (faza - a priori) there is nothing that is pleasing ( 5 ) or unpleasing (FTE). 53. The soul ( 19 - Jiwa ) that is sucked into the torrents of attachments and aversions ( 77 / ), gets nothing except the bondage of Karmas. For such a soul, therefore, there is no other slightest benefit in this world or in the other world ( Gesto). 54. Because of the presence of Raga (attachment) and Dwesha (aversion), one has likes and dislikes towards the sense - objects (faqe) in which the senses are involved. These feelings (HTC) become the cause of bondage ( Karmabandh - Hara ).

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Vol. II/No. 3. Eternal Wisdom स्नेहाभ्यक्तशरीरस्य रेणुना श्लिष्यते यथा गात्रम्। रागद्वेषाक्लिनस्य कर्मबन्धो भवत्येवम् // 55 // Snehabhyakta-sharirasya Renuna Shlishyate Yatha Gatram, Raga-dweshaklinnasya Karma-bandho Bhawatyewam. 55. एवं रागद्वेषौ मोहो मिथ्यात्वमविरतिश्चैव। एभिः प्रमादयोगानुगैः समादीयते कर्म Ewam Ragadweshau Moho Mithyatwam-awiratischuiwa, Ebhihi Pramada-yoganugaihi Samadiyate Karma. 56. // 56 // कर्ममयः संसारः संसारनिमित्तकं पुनर्दुःखम् / / तस्मादागद्वेषादयस्तु भवसन्ततर्मूलम // 57 // Karma-mayaha Samsaraha : Samsara-nimittakam Punarduhukham, Tasmad-raga-dweshadayastu . Bhawasantatermilam. 57.

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Vol. II/No. 3. Eternal Wisdom 55. Just as the body of one who has massaged it with oil gets covered by dust particles, similarly, the Atma which has become sticky by the presence of Raga and Dwesha (attachment / aversions), gets covered by the Karma particles (of the eight types mentioned in verse 34) - and this is called bondage ( Faru). 56 Thus when the causes of Karmabandh (bondage) namely, attachment (IT), aversion (ao ), delusion (ATE), wrong faith and belief ( feetca) and lack of abstinence from sin ( artarra), are combined with Pramada and Yoga (See Verse 33 for meaning of these words), there is an accumulation of Karmas ( HEM). : 57. Thus the existence in the four concerned world ( HAR - Sansara) i.e. the worlds of 1. Animals/insects/plants etc. 2. Humans 3. Dewas (denizens of heaven) and 4. Narakis denizens of hell), is a result of Karmas. This existance in Sansara is the cause of pain and unhappiness (7:2). Hence Raga, Dwesha and the other three (mentioned above) are the root causes of the long chain of births and rebirths ( H9424e).

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10 Vol. II/No. 3. Eternal Wisdom Synopsis (continued from pg. 1) Then it is shown that Raga and Dwesha, with the help of wrong faith (मिथ्यात्व), not stopping from committing sin (अविरति), Pramada (प्रमाद - i. e. not behaving as is appropriate for one who has taken the vows against sin), and the activities of mind, speech and body ( ), become the cause of the formation of Karmas ( 77 ). The author then gives the eight main divisions of Karmas. The manner, quantity, period of time for which, and the intensity with which the Karmic matter attaches itself to the Atma, and the results, when later there is fruition of the Karmas, are given. Thus it said, that the Karmas are the cause of the type of birth, the aquisition of the body and the senses, the experience of the sense objects and the concominant pains and pleasures. Translator's Note: In Vol. I/No. 1 the failings and the strengths of the translator in connection with this translation, the reason for a free style of translation interspersed with Sanskrita 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 (79), and the importance of doing it in the language of the "Great Writer", were mentioned. In Vol. II/No. 2 it was pointed out that even if, together with constant repetition, neither the meaning is alive, nor the necessary changes are generated in oneself (HTC = 47: TRUTH), it is none the less efficacious to do the recitation. The best results, of course, are achieved, when all the three things are done simultaneously. The interested new reader is directed to these earlier issues of this Journal. Acknowledgement : As mentioned in Vol. 1/No. 1, we would once again, like to thank Pujya Muni Shri Tattvananda vijayji for his patient exposition of this Grantha, which has made this translation possible.