Parmatma Prakash

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

Page 41

PARMATMA-PRAKASH.
[94-97
94. O Soul! There is no other Darshana (belief), Jñana (knowledge) and Charitra (acting or conduct) than Ätman himself; know thou the combination of the three as the Atman. NOTE.-According to Jainism, the Moksha Marga (way to salvation) consists in the unity
of Samyak Darshan (right belief), Samyak Jnana (right knowledge) and Samyak Charitra (right conduct). These are called the Ratana Traya (three jewels) and are of two kinds, Nischaya and Vyavahara. The Nischaya Samyak Darshana is the belief in the true and real nature of Atman. The Nischaya Samyaka Jnana is the knowledge of the real nature of Atman. The Nischaya Samyak Charitra is the entire detachment from all other objects to become absorbed in the Atman. The Vyavahara Samyak Darshana is the belief in the true Deva (God), the Guru (teacher) and the Shastra (scripture). The Vyavahara Samyak Jnana is the knowledge of the above and the Vyavahara Samyaka Charitra is the worship of the true Deva, Guru and Shastra, and observance of the rules of virtue. The Vyavahara Ratana Traya is the Sadhaka (means to the obtainment) of the Nischaya Ratana Traya. The Jiya (soul) from eternity is involved in ignorance and falsehood and it is impossible for him to adopt the Nischaya Ratana Traya at once. He must first adopt the Vyavahara Ratana Traya, -worship of the Divine Beings and the doing of virtuous deeds-and when his heart becomes purified, he will be able to understand the Nischaya Ratana Traya. And when he fully adopts and realizes in himself the Nischaya Ratana Traya, the pure and perfect Svâbhâva of his Atman is evolved out, and he becomes the Parmatman. So the Acharya says in this Gath â that the Ratana Traya are not any. thing separate from but the Atman himself. These three combined together are the Svâbhâ va of Atman. When one having withdrawn his mind from all other objects of the universe knows the real nature of Atman and believes and lives in and for his true Self, he becomes the Parrâtman which is the final goal of all religious worship and
morality.
95. O Soul ! do not regard anything other than the pure Atman as the Tirtha (an object of worship or pilgrimage); do not serve any teacher other than the pure Âtman ; and do not think of God as other than the pure Âtman See the pure Âtman within thyself.
96. The Swarupa (real nature) of Âtman is Kewala, Samyak Darshana (pure, right belief), all else is Vyavahâra ; the highest which is in the universe is the Atman, and he is worshipful. NOTE.-The meaning is that the belief in, and the contemplation upon, the real nature of the
Atman constitute the path of liberation ; all other religious observances are of a secondary
importance.
97. Meditate upon your pure Atman, by becoming motionless in whose contemplation for an Antara Muhurta (less than two gharees*) one gets Moksha (emancipation). What is the use of all other Sâdhanâs (practices)?
*A gharee is equal to twenty-four minutes.