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This is a representation of the paradigms. In the seventh study, while contemplating the Shraman pratima, five types have been mentioned: Samadhi pratima, Bhava-bhraman pratima, Upadhan pratima, Viveka pratima, and Prati-sanlin pratima. In the eighth study, while contemplating the Paryushana kalpa, Paryavasana, Paryushana, Payu-pashmana, Varshavas, Pratham-samavasaran, Sthapana, and Jyestha graha have been described as synonyms. The Shraman resides in one place during Varshavas and wanders for the remaining months. In the ninth study, while considering the Mohaniya-sthana, its synonyms for Moha have been mentioned: Pap, Bary, Vaer, Pank, Panak, Kshobh, Asat, Sang, Shalya, Atr, Nirati, and Dharty. In the tenth study, while contemplating the root causes of birth and death, the means to be liberated from them have been explained. After the Niyukti literature, the Bhashya literature was created, but no Bhashya was written on the Dasha-shruta-skandha. After the Bhashya literature, the Churni literature was created. This is a prose-based explanatory literature. It contains explanations written in pure Prakrit and a mixture of Prakrit and Sanskrit. The name of Churnikar Jinadasagani Mahttar is particularly noteworthy in the Churni literature. The Dasha-shruta-skandha-churni is based on the Dasha-shruta-skandha Niyukti. This Churni begins with a Mangalacharan. After that, the chapters of the ten studies have been discussed. It is simple and easy to understand. There are some differences between the original text and the Churni-approved text. This Churni is primarily in the Prakrit language. Sanskrit words and sentences are also used here and there. After the Churni, the era of Sanskrit commentaries came. In that era, commentaries were written in Sanskrit on many Agamas. Brahmamuni (Brahmarshi) wrote a commentary on the Dasha-shruta-skandha, and Acharya Ghasilalji M. wrote an explanation in Sanskrit on the Dasha-shruta-skandha. Acharya Samrat Atmaramji M. wrote a commentary in Hindi on the Dasha-shruta-skandha. And Acharya Amolkarishiji M. wrote the first Hindi translation. The Dasha-shruta-skandha, including the original Niyukti and Churni, was published in Vikrama Samvat 2011 by Mani-vijayji Gani Granthamala, Bhavnagar. The Hindi translation of the Dasha-shruta-skandha by Amolkarishiji was published in Vira Samvat 2445 by Sukhdevsahay Jwalaprasad, Hyderabad. The Hindi commentary by Acharya Atmaramji M. was published in 1936 by the Jain Shastramala office, Saidmittha Bazaar, Lahore. The Dasha-shruta-skandha by Ghasilalji M. was published in 1960 by the Jain Shastroddhar Samiti, Rajkot, along with the Sanskrit explanation and Hindi translation. The original-based translation, under the name "Prayar-Dasha," was published in 1981 by Agam Anuyog Prakashan, Sanderao. Special meanings have also been given in it here and there. This edition has been done by the knowledgeable Mahamanishi Muni Shri Kanhaiyalalji M. "Kamal," an expert in the literature of the Pragama. This edition is not only beautiful but also extremely beautiful. He has presented a neutral, thought-provoking solution to the mysteries of the Agam and the various entangled questions of Shramanachar, based on ancient explanatory literature. In a few words [ 61 ]