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The
Chhahdhala written by Pandit Daulatram remind us of the ethical approach
of Buddhist philosophy in the form of the four Noble Truths (Aryasatya)
i.e. there is suffering in life (duhky), there is a cause of suffering
dhhkka (samudaya), it is possible to stop suffering (duhkha-nirodha), and
there is a path leading to the cessation of suffering (duhkha-nirodha
marga). In Chhahadhala: the first dhala dealing with suffering,
the second dealing with the causes of suffering, the third dealing with
the rise of the soul on the ladder of spiritual emancipation, the
fourth and the fifth ones dealing with knowledge, and the ethical
discipline for lay persons as a means of emancipation, and the sixth dhala
explaining to the higher discipline of the homeless ascetics and the transcendental
nature of the ultimate ideal. (In Hindi Dhala means a 'shield' here it is
used as a chapter) .
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DHALA 1
1. Taking
proper care of the channels of activities i.e. mind, body and speech
I bow to Knowledge, the most relevant entity in the three worlds,
which is free from attachment, which is identical with bliss and
which begets bliss. 1.
2. The
infinite living beings existing in the three worlds, desire
happiness and fear suffering. Therefore the preceptor, being kind to
them, gives them lessons that destroy suffering and generate
happiness. 2.
3.Oh liberable one, if you desire your (spiritual) welfare, listen to it
(the instruction) with a concentrated mind. The Jiva or soul,
having drunk the strong wine of delusion, from beginning less times
wanders in the world forgetting his identity. 3.
4. The
story of this wandering is very long; but I (the author) shall tell
you a little of it as related by the ascetic saints. The soul had
passed an infinite period of time in Nigoda – a state of
least development of souls- where it was possessed of a one-sensed
body. 4.
5. (In
the nigoda state) the Jiva took and died eighteen
times during the little duration taken in breathing once. Some how
extricating itself from the nigoda state it was born as an
earth bodied, water-bodied, fire- bodied, air-bodied or individual
vegetable-bodied organism. 5.
6. Just as one happens to gain a wish-fulfilling ruby which it is
very difficult to get, in the same manner a Jiva attains the
mobile (trasa) form life. Then attaining the bodies of a worm, an
ant, a beetle etc. many a time it died and suffered abundant
inflictions. 6.
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7
Something
the Jiva happened to be a five-sensed animal; then, being without
the sense of manas, it remained totally ignorant (of the good of the
soul). If it was born with the sense of manas like the cruel lions
etc., then it devoured many weak animals. 7.
8-9. Something the Jiva happened to be weak, then
it was eaten up by the strong. In this subhuman condition of life it
had to face many sufferings like being pierced, cutting, hunger,
thirst, carrying loads, cold, heat, fear, being butchered, being
bound etc. which cannot be narrated even by millions of tongues.
Thus it died with intense torture and had to fall into the most
terrible hells. 8, 9.
10.
In the hells the mere touch of the ground causes so much of
pain as would not have been caused even by the sting of a thousand
of scorpions. There flow the rivers of the pus and blood, full of
swamp of worms, and they burn the body (of the inhabitants of the
hells). 10.
11.
There (in the hells) are Semara trees the edges of whose leaves are
(as sharp) as the blade of the sword, and they tear the limbs (of
the inhabitants) like a sword. In the hells the climate is so
(intensely) cold and hot that a lump of iron, as big as the mountain
Meru, may get melted. 11.
12.
(The inhabitants of the hells) chop the bodies of each other.
The wicked and fierce celestial beings of the Asurakumara species
excite them to fight with each other. Their thirst cannot be
quenched even by the water of the ocean; even then they do not get
even a drop to drink. 12.
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13. If they were allowed to eat the entire corn of the
three worlds, their hunger will not be appeased. Still they do not
get even a grain to eat. The Jiva has to bear such sufferings for
many sagaras (a very long period), and it is only by fortune that it
is born in human form. 13.
14.
(In
the human condition of life) the Jiva was confined for nine months
in the womb of the mother. On account of the contraction of the body
it had to bear pain. The torturous paints it had to suffer while
coming out of the mother’s womb cannot be exhausted by any
description. 14.
15.
During
childhood it did not acquire any knowledge, during youth it was all
engrossed (in pleasure) with its spouse, the old age is just like
half death, how it can see and realize its essence (true nature).
15.
16. Whenever the Jiva is able to face the fury of Karmas
peacefully, it incarnates as a celestial being in the three regions
of the residential (bhavanavasi), the peripatetic (vyantara) and the
stellar (jyotiska) gods. There too, it incessantly burns with the
great fire of desires for sense pleasures; while dying it weeps
bitterly (for the loss of pleasures) and suffers pains. 16.
17.
If it happens to be a celestial being of the heavenly (Vaimanika)
class, (there too) being bereft of right faith, it continued to
suffer. Falling from there it has to be born in an immobile
organism. Thus the Jiva completes (or rather repeats) the course of
wanderings in the world. 17.
END OF
DHALA ONE
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