Traverses on Less Trodden Path of Indian Philosophy and Religion

Author(s): Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

Page 212

Atmabodha (Alocanā) of Padmanandi
203
O Lord, what is to be done (in this matter ?) Who is not afraid of death on account of infatuation in this world ? Thus, please impede my infatuation which is the eause of all kinds of series of evils.
सर्वेषामपि कर्मणामतितरां मोहो बलीयानसी धत्त चञ्चलतां बिभेति च मृतेस्तस्य प्रभावान्मनः । नो चेज्जोवति को म्रियेत क इह द्रव्यत्वतः सर्वदा
नानात्वं च गतो जिनेन्द्र भवता दृष्टं परं पर्ययैः ॥१६॥ . 16. Amongst all the karmas, this deluding karma is very powerful. On
account of its influence, the mind becomes perplexed and afraid of death. Otherwise, on the point of view of substance, who lives and dies in this world ? Manifoldness of the world is seen (preached) by you on account of its modifications only.18
वातव्याप्त समुद्रवारलहरीसंघातवत्सर्वदा सर्वत्र क्षणभंगुरं जगदिदं सञ्चिन्त्य चेतो मम । सम्प्रत्येतदशेषजन्मजनकव्यापारपारस्थितं ।
स्थातुं वाञ्छति निर्विकारपरमानन्दे त्वयि ब्रह्मणि ॥१७॥ 17. Thinking that, this universe is always momentary from all sides like
a series of waves of ocean accompanied by the wind, my mind, at present being free from (or going beyond) all these activities, which are cause of mundane life, desires to dwell in you-- the changeless highest blissful Brahman.14
एनः स्यादशुभोपयोगत इतः प्राप्नोति दुःखं जनो धर्मः स्याच्च शुभोपयोगत इतः सौख्यं किमप्याश्रयेत् । द्वन्द्वं द्वन्द्वमिदं भवाश्रयतया शुद्धोपयोगात्पुनः .
नित्यानन्दपदं तदत्र च भवानहन्नहं तत्र च ।।१८॥ 18. Demerit is on account of inauspicious activities. From this demerit
man becomes subject of suffering. Religious merit is due to auspicious activities. From this (religious merit) one attains some sort of happi. ness. This pair of duality is on account of taking shelter in mundane
13. In this verse, the author brings out the philosophical truth of Jainism. According
to Jainism, there are six substances viz. Jiva. Ajiva-principle of motion. principle of rest, space, matter and Time. All of them are real from the point of view of substance. It is the only point of view of modifications there is change in substance, Thus, substance is defined as that which consists of production, destruction and permanence( (T-S-V). Hence the point of view of Substance, no one takes births
and no one dies, 14. This line reminds us of the Upanişadic statement-Anandam Brahma.