Traverses on Less Trodden Path of Indian Philosophy and Religion

SR No.: 001577
Original Sutra Author: N/A
Author: Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad
Publication Year: 1991
Total Pages: 302
Language: English
Classification: Book_English & Philosophy
File Size: 20 MB

Page 216

Ātmabodha (Alocanā) of Padmanandi
207
इत्याधाय हृदे स्थिरं जिन भवत्पादप्रसादात्सति अध्यात्मैकतुलामय जन इतः शुद्ध्यर्थमारोहति । एनं कर्तुममी च दोषिणमिता: कर्मारयो दुर्धराः
तिष्ठन्ति प्रसभं तदत्र भगवन् मध्यस्थ साक्षी भवान् ॥२८॥ 28. O Jina ! keeping a these (ideas) firmly, in my mind, by the grace of your feet this man ascends the one side of the transcendental scale
rification. On the other side of (the scale), these irresistable enemies in the form of karmas forcibly standing to make me faulty. O Lord ! thus in this matter of giving judgment you are the impartial witness.
द्वैतं संतृतिरेव निश्रयवशादद्वैतमेवामृतं संक्षेपादुभयत्र कल्पतमिदं पर्यन्तकाष्ठागतम् । । निर्गत्याद्य पदाच्छनैः शबलितादन्यत्समालम्बते
यत्सो संज्ञ इति स्फुटं व्यवहृतेब्रह्मादिनामेति च ॥२९।। 29. Ultimate point of view, the duality is mundane life and (the state of)
non-duality is liberation. 8 In both the cases, it is said briefly in its highest sense (or limit). The soul, slowly walking out from a variegated first! 4 state (i.e, from the state of duality), reaches (lit.-holds) another state (i.e. non-dual state). It is certain that (ultimate point of view) it, (soul) becomes nameless and on the empirical point of view. it is called in terms such as Brahman etc. (i. e. paramatman. parabrahman, etc).
चारित्रं यदभाणि केवलशा देव त्वया मुक्त । पुंसा तत्खलुमाइशेन विषमे काले कलौ दुर्धरम् । भक्तिर्या समभूदिह स्वयि दृढा पुण्यः पुरोपार्जितः .
संसारार्णवतारणे जिन ततः सैवास्तु पोतो मम ॥३०॥ 30. O Lord ! the code of conduct preached by you-the perfect omniscient,
for (attaining) to liberation, is, indeed, very difficult to follow by the man like me, in this unfavourable period of Kali age. O Jina ! the unflinching devotion towards you, which is on account of merits earned
22. U and J edition reads •ityasthaya' instead of 'ityādhaya' 23. The idea which expressed in this verse is very similar to that of Gaudapada in
the Mandük yakārikā, where he states that this world is Maya and duality. There is no duality at the ultimate point of view and realising this there remains no duality i, e, māyāmatramidam dvaitam advaitam paramarthatah; jñáte dvaitam
navidyate-Mindukyakarika-Agama prakarana, pp. 17-18. 24. Nirgatyadipadat' is used in U and Jedition instead of 'nirgatyādyapedat'.