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Hiralal Jain
[ Compare this with the following verse of aca, a Buddhist saint
अग्गे पच्छे दहदिहाहि जो जो दीसइ तत सोइ । अजहि तइसो भंटति मुक्क एब्बे मा पुच्छ कोइ ॥] . बद्धउ तिहुवणु परिभमइ मुक्कंउ पउ वि ण देइ ।
दिक्खु ण जोइय करहुलउ विवरेरउ पउ देइ ॥ १९० ॥ Bound, it roams over the three worlds; freed it, does not move a step. Look at this camel, oh ! ascetic, it takes a peculiar course. [Compare this with सरहै's
बद्धो धावइ दहदिहहि मुक्को निच्चल ठाइ । एमइ करहा पेक्खु सहि विवरिअ महु पडिहाइ ॥] मंतु ण तंतु ण घेउ ण धारणु । ण वि उच्छासह किज्जइ कारणु ॥ एमइ परमसुक्खु मुणि सुव्वइ । एही गलगल कासु ण रुच्चइ ॥ २०६ ।।
No Mantra, no tantra, no meditation, no object of meditation and 110 cause for respiration. Thus the ascetic sleeps in supreme bliss. Who likes the hundrum world?
[Compare again सरह
मंत ण तंत ण घेअ ण धारण । सब्ब वि रे बट विब्भमकारण || असमल चित्त म झाणइ खरतह । सुह अच्छंत म अप्पणु जगडह ॥]
I have given mere verbal translation of the verses and have left it for the readers to get at the esoteric meauing of the metaphors and the symbolic terminology wherever it occurs. The few parallels quoted from Kabir and Saraya will show how the Jaina saints shared not only the ideas but even their terminology with the Hindu and the Buddhist mystics.
.:52:.
[Shree Atmaramji
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