Parmatma Prakash

Author(s): Yogindra Acharya
Publisher: Central Jaina Publishing House

Page 28

31-33]
PARMATMA-PRAKASH.
becomes a God. It is this kind of Dualism,--the setting up of an unbridgeable gult between God and man-which is condemned by the Shastras. When one believes in the separateness of Atman and Parmatman, then one introduces the element of duality into the ideal in view. This is the error which is denounced in the Scriptures. It does not mean that one should believe in the non-existence of matter-which is against all reason and observation, but that one should not believe in the kind of duality which is the cause of trouble and bondage. When one regards his Atman as separate from matter and existing only in the Atmic Shakti (spiritual power) which is Jnana (self-consciousness), then he establishes himself in one object,--this is the Adwait which is recommended in religious treatises. When the soul establishes itself in its own Sv&bhava (nature), its attraction and repulsion for matter disappear, new bonds are not formed and the old ones are speedily destroyed, enabling it to manifest its natural perfection, that is, the pure, perfect status of God-head. This is called the obtaining of Moksha (salvation). Hence the
Acharya in this sloka recommends the discrimination between the Jiva and the Ajiva.
31. He (the Parmâtman) has not got Mâna (mind or heart); has no Indriyas (senses); is Jñana-Maee (embodiment of knowledge or consciousness); is without Moorti (sensible qualities); is Chaitanya Matra (pure consciousness); and cannot be known by the senses. From the Nischaya (real) point of view, these are the attributes of Atman (soul).
32. When one applies one's heart which is attached to bodily pleasures and worldly enjoyments to spiritual meditation, the spring of his births and deaths in Samsara (the world) dries up, that is, his roaming about in transmigration comes to an end.
33. That who dwells in the temple of the Samsari Jiva's (embodied soul's) body, that one is Deva (God); He is Eternal and Infinite and is endowed with pure, Kewala Jñana (infinite knowledge) in potency; He is called the Parmâtman. NOTE.--According to Jainism, the soul who possesses Anant-Chatushtaya (infinite four-fold power)
that is, Anant Drashan (infinite seeing), Anant Jnana (infinite knowledge), Anant Sukha (infinite happiness) and Anant Virya (infinite power) is Parmâtman (God), and this Anant Chatushtaya is the Syâbhâva (inflate nature) of each and every soul, but owing to the bondage of Karmas this real Svâbhâva of the soul is hidden. When by the abandonment of Râga (love or attachment), Dvesha (hatred) and Moha (ignorance) the veil of Karma falls off, the real, refulgent nature of Atman becomes manifest. Thus the Atman, even when in bondage with Karmas, is a potential Divinity, and when free from Karmas is actually Parmâtman (God). So the Acharya in this sloka says that He who dwells in the temple of your body is Deva (God). As the Parmâtmic condition which peryades all souls is existing from eternity-in the Jiva (embodied soul) in a latent form, and in the Siddha Jiva (disembodied soul) in full manifestation-this Parmatmic status or Parmatman is Anadi (eternal); and as this status never comes to an end, it is Ananta (everlasting or infinite) also.