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Atmabadha
realisation of pure knowlcdge which is indescribable in terms of human language. In this state, Atman is neither gross, neither mate nor female nor nentei, neither heavy nor light. It is a formless state of pure absolute Consciousness. It is a body that is affected by birth, old age, disease, agony and death. Atman is pure spirit and untouched by all these. Thus attach ment to everything including the body has to be given up It is on account of enjoyment of worldly objects through scuses and the mind, that Kārmio particles enter the soul and the individual self to the wheel of mundane life. Realising the unreality of the sense-objects enjoyment and the separateness of the Ātmam from the material body, one can attain real peace. Attachment and aveision are the root causes of Karmabandha. They are very powerful enemies on the path of spiritual progress. Thus, attachment and avers1011, have to be avoided. Duality thy name is sams ära (- mundane life ) Liberation-the state of immortality is the nondual state, free from all kinds of dualities One has to reach from dua. lity to non-duality, from lower to higher The real is above all duality and is beyond speech and intellect. It can be realised only in the innermost self of all.
The rigerous path of conduct preached by Jina is very difficult to follow in these days of Kali. The contenporary environments are not favourable for practice of code of conduct. So, unflinching devotion to wards Jina alone will work as a boat to cross over the ocean of mun. dane life. It is Jina's feet which will make one's free froin the cycle of births and deaths and bestow liberation. Even recitation of this hymn which is written in praise of Jina will lead one to the permanent abode of bliss
Our author Padmanandi seems to be power fully influenced by the Vedantic thought. Many statements made in this work remind us of some Upanişadic passages. While descubing the nature of Atman and the state of liberation, le speaks, just almost in the Upanişadic tone Upanişad states that on knowing Bi aliman or Ātman, cverything else becomes known and everything is attained 32 Padmanandi speaks in just similar way (v. 5). Ātman is the only Reality, everything is unreal (ansta,) say one Upanişad 33. Padmanandi also tells us in a similar
(32) (a) Mundaka Upanişad 1-11--3.
(b) Ibid-III-II-9. (33) (a) Chăndogya Upanişad-III-XIV-1.
(6) Ekamevādvitiyin Brahma.
