Parmatma Prakash

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

Page 35

72
PARMATMA-PRAKASH,
160-62
be answered. Jainism does not follow the Ekanta-Vada (absolutism or one-sided view). It says that from the Shakti or Svâbhâ va Apeksha (with reference to nature or inherent power) Atman is ever free from bondage of Karma, but with reference to the Vayakti or manifestation of that inherent power, he has been in bondage from eternity. Jiva-Dravya and Matter both are existing from eternity, and from eternity also is the Nimitta (influence) of matter the cause of the forgetfulness of his own nature on the part of the Atman involved in Samsara. This forgetfulness leads the soul to indulge in Râga, Dvesha, Moha (illusion), and the like, from which arise all sorts of evil passions, such as lust, anger, greed, pride, deceit, etc. It is to be remembered, however, that these passions and feelings are not natural to the soul ; they do not constitute its nature; they are caused by the influence of matter of which the natural attributes are attraction and repulsion. By coming in contact with the soul, matter produces attributes similar to its own, in the soul, and the manifestation of Râga and Dyesha is the result. Kâma (lust), Krodha (anger), Lobha (greed), Mâna (pride), Mâya (deceit) and all other passions and affections arise from Râga and Dvesha. Råga and Dvesha are called the Bhava Karmas (Thought-Karma). Under their influence new atoms of matter are attracted towards the soul, and go to make its bonds. These bonds forged by matter are the Dravya Karmas (Matter-Karma) and are generally spoken of as Karma. There is the Nimit Naimittic Sambandha (causal relation) between the Råga and Dyesha of Atman and matter which is transmuted into the Matter-Karma. Owing to pre-existing particles of matter with the Atman, Râga and Dvesha are produced and owing to Raya and Dyesha, Matter-Karma comes into existence, and these two are the causes of the Samsara (transmigratory condition of the soul), otherwise with reference to the Sva. bhava or inherent, real nature, the Atman does not creaty Karma or matter, nor does Karma create Atman. As the Atman gradually overcomes Råga and Dyesha, its real Svábhava, or, in other words, the Paramâtma-Swarup begins to manifest itself, so that by the time its Råga and Dyesha are entirely destroyed, the inherent Kewala Jnana (pure and perfect knowledge, or omniscience) becomes manifest and the Atman attains the Parmatma-Pada which is the whole aim and object of religion and morality. And if we believe that the Atman is absolutely Anadi-Mukta or was Anadi-Mukta and at some particular time entered in Samsara (transmigratory condition), then all this aim and object of religion becomes futile and meaningless, because the observance of religious and moral precepts and the practising of Yoga becomes quite unnecessary and useless
if Moksha is not to be brought into realisation, or is a merely temporary state. 60. This Vyavahari Jiva (the embodied soul) by the Nimitta (cause or influence of his previous Karmas, assumes the various conditions of virtue and evil.
61. These Karmas are of eight kinds ; because of their influence the Jiva does not obtain his Atmic Svâbhâva (real, spiritual nature).
62. The Parmânus of Pudgala (atoms of matter) which owing to Vishaya (desires), Kashầya (passions) and Moha (ignorance or illusion) become attached to Jiva-Pradeshas (various parts of embodied soul) have been described as the Karmaprâkritis by Arhats.