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On the Loka-tattva-nirnaya of Haribhadrasūri
101
not think in this manner have to lament because speech and intellect are created for pondering and meditation (16-20).
The next twenty verses deal with the greatness, glory and uniqueness of Lord Mahāvīra, to whom the first benedictory verse is dedicated. It emphasizes the author's utmost devotion to the best of the Jinas, who is of the nature of 'Kaivalya'. Mahāvīra, as compared to Brahmā, Visnu and Mahesa is calm, composed and confers benefits on all in the universe (21-24). He has supreme righteousness; his conscience is only for the bliss, happiness and benefit of all (25). Only the words of Viramuni can lead to quell man's faults (26). His intellect and vision are ever-ready and anxious to act for the good of others. He is the recourse for all (27–29). Right path, non-violence, service to others, etc., are taught to us only by the Jineśvara, who is himself free from all faults. He is perfect, and so we take recourse to him. He is uniquely blissful to the whole universe and so we are devoted to him. Lord Mahāvīra is totally free from morality and all the illusions. One who desires to take shelter in the Best should take recourse to Mahāvīra (30-38).
Haribhadrasūri next refers to various views and traditions of the Atma-tattva, and the nature of creation, such as those of the Naturalists (prakrti-vādins), Kanāda, Kāśyapa, Samkhya, and the views like birth through providence, birth from the five Mahābhūts (41–50). He also refers to the views, which hold Visnu or īśvara or Aśvattha tree as all pervading (sarva-vyāpī) and eternal (51-53), and so on. Reference is also made to the view that Iśvara inspires men to act in such a way that they attain heaven or hell (62), and to the view that He is incomprehensible (64).
| The author next takes up for exposition different views about the creation of the Universe. The views mentioned are that the Universe is the creation of Brahmā (66–67); the views of the Sāṁkhya, of Buddhism, Ātma-vāda, etc. (66–74). The Purusavāda states that the perishable and the imperishable are only
