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The passage you've provided is a portion of Jain literature, written in a mixture of Sanskrit and Hindi, recounting a narrative involving themes of morality, the consequences of actions, and the concept of dharma (righteousness) and adharma (unrighteousness). Here's the English translation preserving the Sanskrit words:
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243
The eleventh chapter speaks of how the realm (loka) became aware of the crystal (sphatika) in the sky. There was a throne (singhasana) that was situated there; then it was said: "Due to your false capability, O Vasu, the throne has descended. This is suitable in light of your true nature" (paramartha-nivedanam). Then, filled with delusion (moha), he again spoke. Just then he entered the earth, immediately accompanied by the throne (singhasana) (71).
Plagued by terrible sin (maha-papa) due to promoting the dharma of violence (hinsa-dharma), he fell into extreme darkness (tama) and entered the seventh earth (prithivi), which is known for its severe agony (72).
Then, loud cries of "Alas! Alas!" resounded, creating a significant uproar in the realm of beings (73). Narada had attained reverence from giving teachings on non-violence (ahimsa), and thus, this expression emerged from the mouths of all: "Where there is dharma, there is victory" (74).
The sinful mountain (parvata), struck by the punitive scorn (danda) in the world, became despondent and caused the suffering body to suffer extremely (75). Finally, having caused death, the wicked (rakshasa) who held great valor remembered the humiliation and strife he faced in the previous life (76).
He reflected, “People have caused me great disgrace previously; therefore, I will take a revenge that brings pain” (77). "I shall create deceitful (dambha-racita) scriptures and perform actions that lead the deluded people into terrible realms (naraka) (78).”
Thereafter, that rakshasa assumed the guise of a human, wore the sacred thread (yajnopavita) on his left shoulder, and carried a water pot (kamandalu) and garland (akshamalā) among other items (79).
Thus, he began wandering about the earth, intent on instigating acts of violence (hinsa-karman), reciting an extremely unfriendly (amangalak) tone of the fearsome scriptures (80). He was inherently cruel and constantly engaged in the entrapment of ignorant ascetics (tapasya) and brahmanas (81).
Afterward, those foolish beings who were destined to suffer in the future began to align with him, just like moths (shalabha) drawn to the light (82).
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This translation retains the essence of the original text, highlighting the themes of delusion, moral downfall, and the consequences of one's actions, as rooted in Jain philosophy.