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Contribution of Jainas to Sanskrit and Prakrit Literature
protection of) the universe. (62).
The being, incapaciated in the midst of happiness and sorrows, is different from Ātmā (i.e., İśvara, God). He attains to heaven or hell as inspired by this Isvara. (63).
The Isvara is subtle, incomprehensible, devoid of the senses, the knower and doer of all, attainable through meditation by yogis endowed with pure intellect, of the eightfold form of the moon, sun, fire, earth, water, wind, the Yajamana and the sky. He should be meditated upon, always by persons who desire success (in the spiritual world) and who are (ever) engrossed in the happiness of quietude. (64). Creation of Universe-Varied Views
(As the Brahmavadins proclaim)
This (mortal world) was once lost in darkness, was incomprehensible and indefinable. (It was) beyond all logic, not knowable, and as if asleep on all fronts. (65).
Then the Self-emanated god, who was inexpressed, desired to emanate this (universe) (and therefore) revealed Himself after putting an end to darkness when it was enveloped (on all sides) by the (five) great elements. (66).
That Iśvara (i.e., Brahma), created into the Brahmin, the Ksatriya, Vaisya and sūdra, from the mouth, arms, thighs and feet for the enrichnent of the worlds. (67).
Some desire (i.e. look upon) this world as comprising the five great elements, constituted of varied bodies and names, and rising out from the Avyakta (Prakrti). (68).
(Note : Some stands for the propounders and followers of the Sāṁkhya School).
This (Avyakta or Prakrti) known as Pradhāna, is present in all, common (to all), the first cause of all (beings and elements), eternal, subtle, devoid of life-force, the non-doer and one. (69).
From Praksti.emanates the Mahat, of that (Mahat) Ahamkāra, from that the group of the sixteen, from that group of sixteen, the five great elements from the five (tanmātrās). (70).
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