Parmatma Prakash

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

Page 37

16 PARMATMA-PRAKASH.
[71.—77 body. It is the body which is born, which dies, becomes old, catches disease, possesses colour or caste, and is born as male, female or eunuch.
71 & 72. O Soul! Thou shouldst not fear seeing old age and death approaching thy body. Know thou the self-same Parbrahma who is Ajara (undecaying) and Amara (not liable to death) as thy own Atman (soul). The body might be pierced, cut or destroyed, thou shouldst not pay heed to it. Thon shouldst realize thy own pure soul, by which thou mayest cross the ocean of Samsara (the world).
73. Râga (attraction or love), Dvesha (repulsion or hatred), etc., which are Ashuddha Chetná (impure forms of consciousness) produced by Karmas, and the body, etc., which are Achetana (inanimate) objects, all these are distinct and separate from the Atman. Know this as certain.
74. Jñana-Maee (embodiment of knowledge) is the Atman'; give up all the Bhâvas (thoughts and conditions) which are Bhinna (distinct and separate) from that Atman and realize and meditate upon thy pure self.
75. This Ātman who is from the Nischaya point of view free from the eight kinds of Karmas and the eighteen Doshas (blemishes or imperfections) consists essentially in right belief, right knowledge and right conduct. You should know your own Ätman to be so.
76. He who believes the Âtman to be the Atman (as described above) is a Samyak Drishti (believer in truth), and it is the Samyak Drishti who becomes free from the bondage of Karmas.
Note.-One who believes the soul as different and distinct from other objects and from the
Pudyalik Bhavas (all thoughts and conditions produced by matter), and who believes that soul does not exist in matter, but exists in his own Svâbhâ ya which is Jnana (knowledge), or in other words, one who does not identify his Ātman with matter, is said to entertain the right belief. A person having this Samyak Darshana (right belief) will necessarily give up Râga (inclination or desire) and Dyesha (repulsion or hatred) and will feel contentment and happiness in his own Svâbhâva. Such a person lives in the self, and not in the non-self; when one lives in this manner his previously accumulated Karmas are destroyed, and the root of desire, the cause of bondage, having been cut with the sword of Vairagya, perfect freedom from all kinds of bondage is obtained by him.
77. He who works with attachment for the Paryâyas (forms or conditions) is a Mithya Drishti; such a one enters into the bondage of Karmas and roams about in the Samsâra (the world).