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JAINISM: A THEISTIC PHILOSOPHY "GOD IN JAINISM"
Thus it is the internal by leaving everything external that becomes the Supreme. 30
Paramātma-prakāśa says, “One that dwells in the temple of body is doubtlessly the same as Paramātman or God or īśvara, the eternal and infinite divinity with his constitution brilliant with omniscience. Though he dwells in the body, there is no mutual identity or connection between him and the body. It is Paramātman that is revealed, giving supreme bliss, to saints who are established in equanimity (samabhāva).31
Like a star in the infinite sky the whole universe is reflected in the omniscience of Paramātman (God) on whom, as an object of meditation, the saint always concentrate their attention in order to obtain liberation. The very Paramātman, when in the grips of various Karmas, that assumes various forms of existence and comes to be endowed with three sexes.
The universe is there in the Paramātman, reflected in his omniscience, and he is in the Universe, but he is not (convertible into the form of) the universe. The Paramātman dwells in the body but even today He is not realized by Hari and Hara (Śiva or Brahman) because they are devoid of the highest meditation and austerities.”Paramātman is eternal, untainted by passions and consequent Karman. He is peace, happiness and bliss. He does not leave his nature and get changed into something else. He is Nirañjana, i.e.; untainted, having no colour, no smell, no taste, no sound, no touch, no birth and death. He is not subject to anger, delusion, deceit and pride; nor is there anything like a specific place of object of meditation for him who is all by himself. He is not amenabie to merit and demerit, or to joy or grief. He is an eternal divinity in whose case there is no devotional control of breath, no object of meditation, no mystical diagram, no miraculous spell and
3° Paramātma-prakāśa of Sri Yogindudeva, by Dr. A.N. Upadhye, 1960, P-10
Ibid, ,P-10 32 lbid, P-11
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