Parmatma Prakash

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

Page 31

PARMATMA-PRAKASH.
(45-49
45. That who knows the objects of the five senses but is not knowable by those senses, know Him as Parmatman.
46. That whose Svabhava (real nature) is free from Bandha (bondage of Karmas) and Samsara (roaming about through the various stages of evolution, being subject to birth and death, or transmigrating from one condition of life to another) is the Parmâtman. Meditate upon Him and regard the Vyavahara (apparent mode of discourse) a thing tit to be given up.
Nore.-There are two chief Nayas (modes of discourse), namely, the Nischaya (real) and the
Vyayahara (apparent). When we speak of an object with reference to its real Svâbhâva or nature, we do so from the Nischaya point of view, but when we speak of that object with reference to some attribute or nature of another object, it is called speaking of that object from the standpoint Vyavahara. So when we say that Atman is in bondage or is subject to birth and death, it is only the Vyavahara mode of speaking, since the real nature of Atman, which is Parmatman Swarup, is ever free from bondage and transmigration.
47. Kewala Jñana (pure and perfect knowledge) is Infinite, it pervades all the objects of the universe : had there been more objects, it would have also pervaded them, just as a creeper can pervade the whole room however large it may be. The soul who possesses such a Jñana (knowledge) is Parmâtman.
48. Karmas produce their respective effects in the shape of pleasure and pain, happiness and sorrow; but they neither destroy the Svâbhâva (real nature) of the Jiva (soul), nor can they produce any new Svâbhâva (nature) in it: that same Jiva is Parmâtman ; realise Him by pure contemplation.
NOTE--The Samsari Jiva (embodied soul) with his good and bad thoughts, takes in and becomes
bound with good and bad matter-Karmas, and these Karmas at their proper time fructify and cause pleasure or pain, happiness or sorrow to it. So far proceeds the action of Karmas ; beyond this they do nothing; they do not annihilate the Syâbhâva or the real nature of souls. If a Jiva at the fructification of Karmas, does not let himself be overpowered by pleasure and pain, and contemplates upon his own real nature, new bondage does not take place for him, and, his old Karmas falling off, he attains his real nature and becomes Parmatman in manifestation,
. 49. He who although in bondage with Karmas does not assume the nature of Karmas, nor can whose nature be assumed by the Karmas, is the Parmâtman ; see Him within thyself,