Parmatma Prakash

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

Page 33

PARMATMA-PRAKASH.
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NOTE.-In the above four Gâthâs, the Acharya explains the different senses in which the
Âtman can be designated as Sarva-Vyâpi (all pervading), Jara (without consciousness), Deha Parimana, (equal to the body) -and Shunya (void). In an Ekantic (one-sided) manner, these attributes cannot be proved to exist in the Atman, but from a certain point of view or in a certain manner, each of these attributes can be said to exist in Him. When the Atinan acquires His real Svábhava, IIe becomes All-knowing, that is, his Jnana pervades through all, and in this respect it is right to say that he is all-pervading. Similarly, to say that the Atman is Jara (without knowledge) in an absolute manner, is absurd; it is Jara only in respeet of the absence of the senses. As the omniscient Atman does not know through the senses through which the embodied souls know, we might, so far as our mode of knowing goes, call Ilim Jara, but in reality IIe is never Jara. Then, in respect to size, the Samsari Jiva increases or decreases in accordance with the nature of his Karmas, so that when the Karmas are destroyed, he gets Nirvana and his Âtma-Pradeshas (eoul-parts) remain in the shape of the body from which He goes into Nirvana : in this respect He is called Deha Parimâna (equal to the body). In the same way to say that the Ātman is Shunya (void) can be true not absolutely, but in a particular sense only. . It does not mean that the Atman is Shunya (empty or void) of everything-even of His own distinguishing attribute, namely, of Jnana, for that would make him a mere nonentity. It means only that when the Atman becomes established in IIis real Syâbhâva, He becomes Shunya (devoid) of eight Karmas, and of the eighteen blemishes to which the Samsari soul is subject. The eight Karmas are: (1) Jnana-Varniya, which hides and covers the real nature of the soul, that is Omniscience. It shuts out the soul from knowledge which decreases or increases as this Karma Prakriti is in abundance or otherwise. (2) Darshana-Varniya which impairs the soul's power of perception. (3) Mohniya which entangles it in worldly attachment and thus by making it negligent, prevents it from self-knowledge and spiritual bliss. (4) Antraya which prevents the soul from free action and from obtaining its desired objects. (5) Ayuh which sustains it in a body for a cortain period. (6) Vedniya which provides the soul with the means and circumstances of pains and pleasures. (7) Nama, which is the cause of the various shapes, colours, and dimensions of the body and of all the limbs, and (8) Gotra, which is the cause of one's birth in a high or low family or position. These are the eight kinds of Karmas and their sub-classes are one hundred and forty-eight. But the Sid:lha Bhagwan is Shunya of these eight types of Karmas and of their sub-classes. Then the eighteen Doshas (blemishes) which the embodied soul possesses are:-[1] hunger, [2] thirst, [3] birth, [4] death, (5] disease, [6] old age, [7] sleep, [8] fear, [9] sorrow, [10] wonder, [1] pride, [12] Raga (attraction or love), [13] Dvesha (repulsion or hatred), [14] anxiety, [15] Moha (illusion or ignorance), [16] desire, [17] perspiration, and [18] pain. The Siddha Atman or Parmâtman possesses none of these eighteen blemishes. Kama (lust), Krodha (anger). Lobha (covetousness), Mâna (pride), Mâya (deceit) and all the passions and affections of the embodied soul come under these eighteen blemishes. The Siddha Atman or Parmâtman is free from all these passions and imperfections of the embodied souls. It is on account of its natural purity that the Atman is called Shunya, because it is Shunya of what the embodied souls generally possess.