Parmatma Prakash

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

Page 30

41-44]
PARMATMA-PRAKASH.
41. The universe consisting of the three worlds is existing in the Kewala Jñana (pure and perfect knowledge) of Parmâtman, and that All-knowing Parmâtman Bhagwan is dwelling in Jagat (the universe), still that Parmâtman does not become converted into the Roopa (nature) of Jagat (the world).
NOTE.-It is a well known doctrine that the universe exists in the Parmatman and the Parmât.
man pervades the whole universe. But this doctring sometimes leads people to think that the world and God are one in nature or that matter and soul are one. So, here, the Acharya gives the correct interpretation of this doctrine. As God is omniscient, the whole universe is in His knowledge, and it is correct to say that the whole universe exis's in Him; and as He through His knowledge is present in every part of the universe, it is correct to say that God exists everywhere in the world. But by this, it must not be understood that God and the world are one in nature or that soul and matter ara ona in nature. Though the whole world lives in God and God lives in the whole world, still He retains His natura which is omniscience and does not become
changed into the material world. 42. The Âtman who dwells in the body is beyond the cognition of Hari and Hara, etc., who are devoid of Parma Smadhi (perfect tranquillity or meditation); the same Atman is Parmâtman.
Note.--Hari and Har, although they are great persons of virtue and rectitude, cannot realise
the purs, dispassionate (Vitrag) nature of Atman, as they remain too much occupied with worldly possessions.
43. That which possesses Nij Bhâva (own nature) and is devoid of Par Bhâva (other's nature), and has been seen dwelling in the body by the Jinendra Deva, who is devoid of Par Bhâva and one with Nij Bhâva, is to be known as the Parmâtman.
Note.-In reality, tending towards Nij Bhâva (one's own Svâbhâva or nature) is becoming
nearer to Divinity, while tending towards Par Bhâva (other's Svâbhâva or nature) is becoming nearer to the world. The more one becomes inclined towards the Par Bhava (the nature of matter or of other than self), the more he becomes involved in the world, The Samsâri Jiva is captivated by material shapes and forms, hence he is far fron Divinity, and, being subject to birth and death, roams about in the world. But when he withdraws himself from the Par Bhâva and establishes himself in the Nij Bhava, he becomes one with Divinity. Arhats who thus became devoid of Par Bhava and became one with Nij Bhâva, have seen that Atman who lives in the body. Thus, he who is separate from Par Bhava and possesses Nij Bhâva is Parmatman.
44. Know thou Him to be Parmâtman by whose dwelling this fivesensed village the human body) becomes populated, and by whose going away. it becomes quite desolate,