Page 327 of: Yasastilaka and Indian culture (Study)

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O YASASTILAKA AND INDIAN CULTURE
अज्ञस्य शक्तिरसमर्थविधेर्निबोधस्तौ चारुचेरियमम् तुदती न किंचित् ।
अन्धाङ्गिही न हतवान्छितमानसानां दृष्टा न जातु हितवृत्तिरनन्तराया ॥
[ajñasya śaktirasamarthavidhernibodhastau cāruceriyamam tudatī na kiṃcit |
andhāṅgihī na hatavānchitamānasānāṃ dṛṣṭā na jātu hitavṛttiranantarāyā ||
] The strength of one who lacks knowledge and the knowledge of one who is
unable to act as well as the strength and knowledge of one who has no
faith accomplish nothing, because the lack of faith renders knowledge and
strength futile. The salutary endeavour of the blind or the lame or those who
have lost all hope hath never been seen to be free from obstacles (2. 151.).
18 2013 चाय रुचौ तदुचिताचरणे च नृणां दृष्टार्थसिद्धिरगदादिनिषेवणेषु ।
तस्मात् परापरफलप्रदधर्मकामाः सन्तस्त्रयावगमनीतिपरा भवन्तु ॥
[cāya rucau taducitācaraṇe ca nṛṇāṃ dṛṣṭārthasiddhiragadādiniṣevaṇeṣu |
tasmāt parāparaphalapradadharmakāmāḥ santastrayāvagamanītiparā bhavantu ||
] Men are seen to attain their object in acts like the taking of medicine
for health, when they have right knowledge and faith and observe the right
procedure. So let the good, who aspire after Dharma that gives worldly
happiness and final release, devote themselves to the way of realising the
triad of right knowledge, conduct and faith (2. 152).
edi
OD 12. BODHYANUPREKṢA
ay
(Thoughts on Bodhi or the Acquisition of Three Jewels)
संसारसागरमिमं भ्रमता नितान्तं जीवेन मानवभवः समवापि दैवात् ।
तत्रापि यद्भुवनमान्यकुले प्रसूतिः सत्संगतिश्च तदिहान्धकवर्तकीयम् ॥
[saṃsārasāgaramimaṃ bhramatā nitāntaṃ jīvena mānavabhavaḥ samavāpi daivāt |
tatrāpi yadbhuvanamānyakule prasūtiḥ satsaṃgatiśca tadihāndhakavartakīyam ||
] Unceasingly wandering on the ocean of transmigration, a sentient creature
is born as a human being by chance. Even then birth in a family respected
by the world and association with the good are as rare as the coming
of a quail within a blind man's grasp (2. 153).
कृच्छ्राद्वनस्पतिगतेश्च्युत एष जीवः श्वभ्रेषु कल्मषवशेन पुनः प्रयाति ।
तेभ्यः परस्परविरोधिमृगप्रसूतावस्याः पशुप्रतिनिभेषु कुमानवेषु ॥
[kṛcchrādvanaspatigateścyuta eṣa jīvaḥ śvabhreṣu kalmaṣavaśena punaḥ prayāti |
tebhyaḥ parasparavirodhimṛgaprasūtāvasyāḥ paśupratinibheṣu kumānaveṣu ||
] Released from birth in the plant world, after much suffering, a sentient
being is again born in the hells on account of his sins, then in the genus
of animals, mutually hostile, and then again among uncouth men resembling
animals (2. 154).
संसारयन्त्रमुदयास्तघटीपरीतं सातानतामसगुणं भृतमाधितोयैः
इत्थं चतुर्गति सरित्परिवर्तमध्यमावाहयेत् स्वकृतकर्मफलानि भोक्तुम् ॥
[saṃsārayantramudayāstaghaṭīparītaṃ sātānatāmasaguṇaṃ bhṛtamādhitoyaiḥ
itthaṃ caturgati saritparivartamadhyamāvāhayet svakṛtakarmaphalāni bhoktum ||
] Thus, in order to reap the consequences of one's deeds, one has to ply the
water-wheel of transmigration, bounded by the vessels of prosperity and
adversity, and overflowing with the waters of suffering, and furnished with the
expansive cords of sin, with the hub of the wheel rotating in the river of
the four conditions of existence¹ (2. 155).
1 Hellish, sub-human, human and celestial. See Tattvärthasutra 2. 6.