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Introduction way that, Ātman is the only Reality and everything else is worthless (V.-4). Again, the Upanišads conceived Brahman as beyond thought, speech and bliss.34 Padmanandi borrows the word Brahman of the Upan. isads and uses it in the sense of the highest Reality which is indeterminate and bliss (17). We are told in the Upanişad that, Ātman is neither male, nor female, nor neuter.35 It is self-luminous consciousness. There is neither duality nor plurality of the self, but every personal self and impersonal Brahman are one and the same 36 Padmanandi, also describes it in similar manner (17, 18, 29). He also seems to be influenced by the Bhakti school of Rāmānuja Vedānta, Centemporary environment is not favourable to practise this code of conduct. Thus, Padmanandi lays more stress an devotion, almost of the theistic pattern, It seems that the Upanişadic spirit is imbued by our author, even though details are set in the religious and metaphysical framework of Jainism, We can also judge from this work that the author is more inward than out-ward in his religious approach. Though small in size, this work is undoubtedly A very good contribution to religo-philosophical literature of the Jainas,
(34) Katha Upanişad-II-VI-12. (35) Svetāśvatara Upanişad-V-10 (36) (a) Katha Upanişad-II-IV-11.
(b) Māņdūkya Upanişad-II
(c) Bshadāranyaka-II-V-19-11. Sambodhi Yol, XII
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