Parmatma Prakash

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

Page 29

8
PARMATMA-PRAKASH.
[34-40
34. One who, although dwelling in the body, does not touch it, that is, does not become converted into the nature of the body-nor does the body become converted into his nature,-that is the self-same Parmatman.
35. The Atman (soul) who has become established in perfect equanimity, undisturbed tranquillity and supreme happiness is Parmâtman (God) NOTE.-Jainism does not believe in a Personal God. According to this religion, the Atman in the state of perfection is itself the Parmâtman. When Jnana (knowledge) which is the Svâbhâva (nature) of Atman becomes perfect there remains nothing to ruffle or disturb the Atman which becomes Jnata (all-knowing), Drishta (all-seeing) and Parmânanda (all-happy).
36. He, who although bound with Karmas, dwells in the body and is not transmuted into the body, is Parmatman. You should know Him.
37. He who with reference to his real nature is neither the body nor Karmas, and whom the ignorant know as identical with the body, that one is Parmatman.
38. He, in the infinite knowledge of whom the three worlds are like a star in the infinite Âkâsha (space), the same is the Parmatman.
39. That Jñana Maee (embodiment of knowledge) Atman whom the Yogis deeply immersed in Vitraga (devoid of love and hatred) and Nirvikalpa (undisturbed meditation) meditate upon, in order to obtain Moksha, is Parmatman.
40. That Âtman is also Parmâtman who having assimilated into himself, in various ways, the condemnable (Karmas) assumes various forms in the world, and adopts the three sexes (male, female and neuter).
NOTE.-In this Gâthâ, the Âchârya protests against the idea of a Personal Creator. Some reli. gionists hold that there is One Personal Being separate and apart from the worldly souls who at some particular time created all the forms and shapes in the world, but Jainism does not endorse this theory. According to Jainism, this very Atman who being in bondage with Matter-Karma, roams about among all the stages of creation is the cause of Samsara; this very Atman with reference to his Svâbhâva (essence or nature) which consists in All-knowingness is Parmâtman. There is no Parmâtman, separate and apart from this Âtman, who sitting somewhere creates the world. This very Âtman under the influence of various passions and Karmas, transmigrates through the four stages of life, that is, Deva (heavenly beings) Manushya (human beings), Tiryancha (animal, vegetable and mineral kingdoms) and Narka (residents of hell); and when this Âtman abandons Râga and Dvesha (love and hatred) and becomes free from Karmas, he becomes. established in its real Svâbhava (omniscience). Thus the Âtman when free from Karma. is Parmatman in manifestation and is ever so in a latent condition. Hence the Acharya advises his disciple, Prabhakara Bhatta, to know every Atman as Parmatman.