Parmatma Prakash

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

Page 45

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PARMATMA-PRAKASH.
[123--125
the impurity of Râga-adi (attachment, etc.), just as á Hans (swan) lives in a Sarovara (lake or tank). O disciple! this is perfectly clear to my mind.
123. The Deva (God) who is Avinashi (imperishable), free from Karmas, and Jñan-Maee (embodiment of knowledge or consciousness) does not dwell in a temple, in an idol of stone, or a book or picture. He dwells only in a SamaBhavaroop Mana (an equality-loving and undisturbed mind). NOTE.- From the Nischaya point of view Parmâtman lives in the Atman who possesses equanimity,
--who is free from Râga (attachment) and Dresha (hatred) and is equally disposed to wards friend and foe, life and death, profit and loss, pleasure and pain, etc. Here it must not be understood that the Acharya protests against the building of temples or setting up of idols. With less advanced persons, temples and idols are useful institutions. Lay. men, beset with the worldly attractions and allurements, cannot afford to meditate upon the abstract Svâbhâva of Atman or the attributes of Parmatman. In order to give them a lift, sages have devised images-Shanta and Vitraga (in a calm, meditative posture showing that they are devoid of love and hatred and have no attachment with material, worldly objects)--and temples. Laymen may by fixing their whole attention upon these images evolve out the real attributes of their Atman in themselves, and thus develop their own souls. As the real Svâbhâva (nature) of Atman, i.e., the Parmâtmic status is, as far as possible, represented in these idols, from the Vyavahara (practical, worldly) point of view, it is not wrong to say that the Parmatman dwells in these idols, but, of course, from the Nischaya (real) point of view, Parmatman dwells in the pure Atman alone. One should not remain contented with the Vyavahâra ideal alone. The Vyavahâra Dharma is only to save man from evil. When one has taken as much help from it as he can, he should proceed towards the Nischaya Dharma. By reading this Gâth one should not imagine the Acharya to be an iconoclast. Here the Âchârya dwells upon the Nischaya Dharma (real, spiritual faith intended for more advanced persons who have passed the lower stages of Dharma.
124. When the Mana (mind or heart) is united with Parmeshwara and the latter with Mana, they both become one, whom to worship, then?
NOTE.-Although, in lay condition, in order to eradicate evil tendencies and evil passions
from one's mind and to create good inclinations and good feelings within oneself, the worship of the Parmâtman is a fit thing to adopt, yet when the soul becomes immersed in the Vitraga (devoid of love and hatred), Nirvikalpa (calm and undisturbed) Samadhi (unity with the self), there remains no need for worship. The Bahya Kriyas (outward actions, such as worship, charity, etc.) are a means to purge the Atman of evil; hence when that object is accomplished, there remains no need for any outward actions.
125. He who holds back his mind from sensual pleasures and passions and applies it to the Niramjana (unimpure, i.e., perfect) Parmâtman, is on the Mârga (way) to Moksha (salvation). There is no other means such as Mantra, Tantra, etc., to acquire Moksha.