Parmatma Prakash

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

Page 46

126---130]
PARMATMA-PRAKASH.
126. O Guru! Pray tell me what is Moksha (freedom or salvation), what the Moksha-Marga (the way to salvation) and what its Phâla (fruit or result), so that I may know the Parma-arth (the highest aim of life).
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127. O Shishya (disciple)! Thou askest me what are Moksha (salvation), the Moksha-Marga (way to salvation) and the Moksha-Phala (fruit of salvation). I tell it to thee in accordance with the Jina-Vani (the teaching of God), hear thou with a calm mind.
NOTE. In the previous Gâthâ Prabhakara Bhatta, the disciple, has expressed his desire to hear about Moksha, the means to acquire Moksha and the result of Moksha. In the present Gâthâ the Acharya says that he is, in accordance with the Jina-Vani, going to describe the three things asked by the disciple. The word "Jina" must not be confounded with the Urdu word "Jin" which means a class of ghosts or spirits. In Sanskrit, the word "Jina " means a conqueror. So in the Jaina scriptures the word means a Conqueror-not of cities, countries, continents or nations, but of nature, of Raga (attachment or desire) and Dvesha (hatred), of Krodha (anger), Lobha (greed), Mâna (pride), Maya (deceit) and of all other passions and desires and Karmas. When the Atman (soul) gets rid of these foreign elements, his Svâbhâvic condition, that is, Omniscience, becomes manifest, and he becomes the Parmâtman. (God). When the Atman conquers these mighty enemies, He acquires Kewala Jnana and is called a Jina or Arhat. This is the acquisition of the Parmatman-Pada (status of God). At this stage the Atman begins to show the path of Dharma to the benighted world. The Law of Dharma as described by these deified personages or Jinas is called Jina-Vani.
128. Owing to the perfection of happiness and knowledge, Moksha is higher than Dharma (virtue), Artha (wealth, high position, etc.) and Kâma (enjoyment of sensual pleasures).
129. If Moksha were not superior to Dharma, Artha and Kâma, the Tirthankaras would not have given them up to acquire it.
NOTE.-Tirthankaras are the deified saints of Jainism. The word "Tirthankar" means a guide or one who shows the path of Dharma. According to Jainism, in every cycle of time, there are twenty-four such Divine persons. By the practice of virtue and asceticism, their souls become highly developed and they are born possessing the highest wisdom and morality. Many of them rule great kingdoms,-some even being Chakra Varti Rajas,-but in the end they give up the world in order to acquire Moksha. Hence the Acharya says here that as even the Tirthankaras relinquish Dharma, Artha and Kâma in order to obtain Moksha, the latter must be superior to the former three.
130. If Moksha did not imply the highest bliss, it would not have been called Uttama (superior); if Freedom were not preferable, the imprisoned animals would not have striven for liberation.
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