Adhuve
asasayammi, samsarammi dukkhapaurae.
Kim nama hojjk
tam kmmayam, jenaaham duggai na gacchejja. (45)
In this world
which is unstable, impermanent and full of misery, is there any thing by
the performance of which I can be saved from taking birth in undesirable
conditions. (45)
Khanamittasukkha bahukaladukkha, pagamadukkha, anigamasukkha.
samsaramokkhassa vipakkhabhuya, khani anatthana u kamabhoga. (46)
Sensuous
enjoyments give momentary pleasure, but prolonged misery, more of misery
and less of pleasure and they are the obstructions to salvationa and a
veritable mine of misfortunes. (46)
Sutthauvi
maggijjanto, kattha vi kelii, natthi jaha saro.
Indiavisaesu
taha, natthi suham sutthu vi gavittham. (47)
Just as no
substantial thing can be found in a bananaplant even after a minute
search, similarly there can be no happiness in the objects of senses even
when minutely looked for. (47)
Naravibuhesarasukkham, dukkham paramatthao tayam binti.
Parinamadarunamasasayam ca jam ta alam tena. (48)
From the real
point of view the pleasures enjoyed by emperors and tghe lord of gods are
painful as they are momentary and agonizing in their effect, tgherefore it
is proper to remain away from them. (48)
Jaha
kacchullo kcchum, kanadayamano duham munai sukkham.
Mohaura manussa,
taha kamaduham suham binti. (49)
Just as a
person fuffering from itches considers the scratching of his body to be a
pleasure though really it is painful similarly people who are under the
spell of infatuation consider the sensuous injoyment to be pleasurable.
(49)
Bhogamisadosavisanne, hiyanisseyasabuddhivoccatthe.
Bale ya mandiye
mudhe, bajjhai macchiya va khelammi. (50)
He who is immersed in carnal pleasures becomes perverted in knowing what
is beneficial and conducive to spiritual welfare, becomes ignorant, dull
and infatuated and entangles himself in his own Karamas like a fly cought
in phlegm. (50)
Janijjai
cintijjai, jammajaramaranasambhavam dukkham.
Na ya visaesu
virajjai, aho subaddho kavadaganthi. (51)
Everyone knows
and thinks about the pains of birth, old age and death, and yet no one
develops distregard for the objects of sense. Oh: how tight is this knot
of conceit? (51)
Jo khalu
samsarattho, jivo tatto du hodi parinamo.
Parinamado
kammam, kammado hodi gadisu gadi.
Gadimadhigadassa deho, dehado imdiyani jayante.
Tehim du
visayaggahanam, tatto rago va doso va.
Jayadi
jivassevam, bhavo samsaracakkavalammi.
Idi jinavarehim
bhanido, anadinidhano sanidhano va. (52-54)
A person who is
worldly, becomes the subject of feeling like attachment and aversion; as a
consequence, karma binds his soul; the bondage of karmas results in cycles
of births. As a result of birth, he gets a body; the body will have its
senses; the senses will lead to their respective enjoyments which in turn
will give birth to attachment and aversion. Thus is the soul involved into
cycles of births and deaths - that is why it is said by the supreme Jinas,
that the soul as such is beginningless and endless and still it has an end
9due to its death). (52-54)
Jammam
dukkham jara dukkham, Roga ya maranani ya.
Aho dukkho hu
samsaro, jattha kisanti jantavo. (55)
Birth is
painful, old age is painful, disease and death are painful. Oh: painful,
indeed, is worldly existence, where living beings suffer afflictions. (55)
