Parmatma Prakash

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

Page 39

18
PÁRMATMA-PRAKASH.
(80-84
80, 81 & 82. Those who describe themselves by saying I am white,' I am black,' or 'I am of various other colours,' 'I am fat,' or I am lean,' and the like, are the Mithya Drishti (false believers),
I am à Brahman'; 'I am a Vaishya'; 'I am a Kshatriya'; or 'I am a Sudra,' etc.; also I am a man'; 'I am a woman'; or I am an eunuch*; all these and other like thoughts belong to a Mithya Drishti (false believer).
I am young'; 'I am old '; 'I am beautiful '; I am brave'; I am a Pandit' (a learned man); I am Uttâma' (high); I am Digambara' (naked saint); I am Bodh Guru' (Buddhist saint); or I am a Svetambara Sadhu' (Jain saint having white clothes),-those who possess such like thoughts should be considered as Mithya Drishtis.
Nore.-In these three Gâthâs, the Âchårya speaks from the Nischaya Naya. From the
Vyavahara point of view, that is, with reference to Paryâya (form or condition), these ideas are not incorrect. With reference to one's present Paryâya (form or condition), one may be white, young, and the like, but with reference to Svâbhâva (real nature) one is certainly neither white, nor young. When one overlooks the distinction between Paryâya and Srâbhâva, and identifies himself absolutely with his present Paryâya, one comes to grief. The real Mithiyatva lies in identifying Âtmabuddhi with Paryâya, that is, in thinking that one's present Paryâya (condition) is his Âtman (self), for by doing so one is led to treat others with contempt. The real Atam Dravya consists in Kewala Jnana (pure and perfect knowledge or consciousness) which in the Samsari Atman (embodied soul) lies buried beneath a heavy load of Karmas under whose influence the soul assumes various forms, shapes and conditions. If one is born in a Brahman family, it is no doubt the result of his past good actions; if one is born as a beautiful, healthy person, it is in consequence of his previous virtuous deeds, but by being born soy he must not regard these conditions produced by his Karmas as his teal nature. With reference to the Svâbhâra (real nature), all souls are alike, there being no distinction between soul and soul in this respect. By being born in a high caste or position, one should not regard other souls as inferior to himself. Hence the Acharya in these Gåthâs condemns the confounding of self with the not-self.
83. Mother, father, husband, wife, son, friend, wealth, etc., are all MayaJala (net of illusion, not permanent, but perishable objects); the Mithya Drishti, however, knows them as his own.
84. All sensual pleasures lead to pain and miserý, btit the Mithya Drishti takes a great delight in their enjoyment, regarding them to be the causes of happiness. What other improper act, then, will be not perform?