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Introduction
vigour and insight, that ispire one for self-realization. This work is in the form of a prayer. Prayer is nothing but n emesstun of maer devo. tion. It is a firm belief of the authoi that devotional thoughts and priyers directed towards Jinesa bring the highest happiness (Liberation) here and now. The entire hymn can be summarised in the following manner. 'The way shown by the Jina leads one to the state of self-realisation. Self-awarnese is nothing but a state of complete desirelessness and the realisation of sameness of all (Samata ). Jina is a perfact Soul and treasure of bliss. Meditating on lum, with an unflinching faith, constantly remembering his name and following the path of three jewels, which consist of Right faith, Right knowledge and Right conduct, one attains
the highest object of life ( i.e., liberation ). Fırm faith in Jina will save one from the fear of birth, old age and death. Jma is like a good parasel of shower-baih, for the worldly people who are tormented by the strong heat of inundaue life. Everything in the world i, momentary and worthless, Jia-a perfect soul-is the only Reality, and knowledge, faith, bliss and vigour belong to this Reality. If Jina-the ultimata Reality-is realised, then everything else, automatically becomes known and nothing remains to be attaued. Thus, Jina should only be prayed, remembered and saluted.
Whatever blemishes occur, through negligence and doubt in the practice of religious duties and whatever sins occur thereby will become null and void after confessing ones own faults in the presence of Jina. Jinesa is omniscient, knows everything. Still, for purification of one's own mind, one has to cofess ones own faults in the presence of omniscient Lord. The main purpose of self-confession is to divest ones self from similar faults further and attain internal purification. Man's mind is very perplexed, deluded and tlius, man commits endless faults. And it is well-nigh impossible to expiate them. It is only possible by withdrawing the mind from external objects and uniting oneself with the Universal Atman by deep meditation and solemn contemplation. It is the only method to attain to the state of Jina. Mind is very fickle and nature of it is such that even after renouncing all worldly objects and taking shelter in forest. it runs towards the worldly objects. Control over the mind is possible only through concentrating it on the Supreme Self.
This mundane life is full of iuiseries and Nirvana is the only happ. iness. In this transitory world the only solace is the Jina's feet-the highest indeterminate Brahman. The state of Jina is a state of Nirvana, eternal bliss. Nirvana is nothing but the realisation of one's own Atman. It is the
