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Almabodha
49
10. O Jinapat! every Jiva in this cycle of births and deaths (travels) in
innumerable worlds associated with the net of clear and unclear thought. Therefore this jiva is always10 piled up by endless defaults follow.d by this net of thoughts. For So many laults (innumerable faults) where is scriptural (Agamic) cxpiation ? Expiation (of them) is (possible) only in your presence.
11. O Lord! he who, withdrawing internal and external senses from out
worldly objects in a proper way and uniting (them) with you-the personified pure true knowledge; being detached (from worldly objects), understanding, the gist of scriptures, being tranquil and approaching solitude (if) such a one meditatesll on you, that fortunate one attains your vicinity.
12. O Arihanta! attaining you (i, e, thy feet) the adorable Lord, by
the great meritorious deeds done in the past, the state that is rare even to the creator etc, is surely atainable. But, what can I do? My mind even to-day if forcibly concentrated (held) at your feet very much runs towards wordly objects 12
13, l'his muadane life is full of miseries (and) liberation is the only
state of happiness. To attain this state of liberation, renouncing all worldly things, we retired to the forest. There we have discarded ail our doubts. But even by (following) this difficult path of vows, liberation is not attained, even to-day. The reason is that our mind is perplexed like a petal made tremulous by line of wind (or series of wind).
10. Here U and J edition reads "Sadaiva' in place of 'Madaiva', which is
more correct reading,
o
11. The word "Samiksate' is used in U and I cdition in place
Samikste': Which is again a more satisfactory reading.
12. in 12-15, the author curierates the fickleness of the wind. These
verses reinind us of nature of mind described in the Bhagavadgita.
