Parmatmaprakash

SR No.: 001524
Original Sutra Author: Yogindudev
Author: A N Upadhye
Publisher: Paramshrut Prabhavak Mandal
Publication Year: 1988
Total Pages: 182
Language: Prakrit, Apabhramsha, English, Hindi
Classification: Book_Devnagari, Philosophy, & Spiritual
File Size: 13 MB

Page 66

Introduction
their spatial extent; and they are similar with regard to their charateristics. Dārśana and Jñāna are their essential attributes: if the mind is enlightened, no distinction should be made between various souls. Those that make no distinction between the (potential) Brahmans in this world realize the pure light of Paramātman. By leaving attachment and aversion and (consequently being established in equanimity (sama-bhāva) those that treat all souls alike easily attain liberation. The distinction between various bodies should not be attributed to the souls which are essentially characterised by Darśana, Jñāna and Caritra, Bodies, small or big, are fashioned by Vidhi, i.e., Karman, but the souls are all alike everywhere and always. He who considers friends, foes, himself, others and the rest all alike knows himself. He who does not realize the one nature of all the souls cannot develop the attitude of equality which is like a boat in the transmigratory ocean. The distinction between souls and souls is occasioned by Karman which is not to be identified with the soul and which will be separated from the soul when there is an opportunity. All the souls should be treated alike without dividing and without distinguishing them according to Varnas; as is the God Paramātman, so are these three worlds. (86-107)
The great saints know what is other than the self and give up their association therewith, because that association distracts their concentration of Paramātman. Association with a person who is not equanimous should be avoided, because that makes him anxtous and uneasy. Even the good lose their virtues in the company of the wicked: fire, for instance, is hammered because of its company with iron. Infatuation does no good, and uniformly it brings misery; so one should get rid of it. (108-111)
It is a matter of disgrace that a nude monk with hideous physical appearance should desire for sweet dishes. The monk, if he wishes for abundant fruits of his twelve-fold penance, should give up greed for food in thoughts, words and acts. To love savoury food and to detest the tasteless one is gluttony that comes in the way of realizing the reality. (111 *2-4)
Moths, deer, elephants, bees and fish are ruined respectively by light, sound, touch, scent and taste : so one should not be attached to these. (112)
Greed and attachment bring no good, but uniformly they bring misery: so one should get rid of them. Fire in the company of Loha (greed, and
also iron) is picked up by a pair of tongs, placed on the anvil and struck by a hammer. Sesame seeds, because of Sneha (oil, and also attachment) are sprinkled with water, pressed under feet and crushed repeatedly. Successful and virtuous are those persons who easily swim across, when they have fallen in the pond of youth. The great Jinas abdicated their thrones and reached liberation, then how is it that persons who are maintaining them