Parmatma Prakash

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

Page 52

163—1651
PARMATMA-PRAKASH.
51
NOTE.The cause of the bondage of Karmas lies in one's own good and bad thoughts, and good and
bad thoughts spring from Raya (love or attachment) and Dyesha (hatred or aversion) which the Jiva (soul) entertains towards surrounding objects. When one is surrounded with objects of pleasure, he feels Râga (an attachment) for those objects; on the contrary, when one is placed in painful circumstances, he entertains Dvesha hatred) towards those circumstances: thus Râga and Dyesha (love and hatred) or good and bad thoughts become the cause of the influx of good or bad Dravya Karmas. But when one regards Sukha (pleasure) and Dukha (pain) with indifference and remains unruffled by pleasures and pains, good and bad Karmas do not affect him. Punya (good Karmas) and Pápa (bad Karmas) both are the cause of Samsara (transmigratory condition of soul), and in this respect both stand on the same footing, with only this difference between them that the fetters forged by the former are made of yold while those of the latter are of iron. He who aspires to enjoy the
bliss of Nirvana must, therefore, avoid them both.
163. So long as a Muni becoming free from all Vikalpas (mental commotions or disturbances) remains immersed in his own Swarupa (pure self). he does Samvara and Nirjara all that time.
NOTE.-In the previous Gâth the Acharya said that a Muni whose mind is not swayed by the
pleasures and pains of the world, stops the Asrava (incoming) of Karmas. Here we are told that he also accomplishes Samvara and Nirjara by self contemplation. Of these the stoppage of the inflow of Karmic matter into the Atman is called Samvara, while Niriara is the destruction of the previously accumulated Karmas. The destruction of Karmas takes place either in the fulness of time, when they become active and bear fruit in due course, or earlier, at the will of the Muni by his practising asceticism and meditation. So the Acharya says here that a Muni who curbs down his desires and becomes
immersed in his Shuddha Svâbhâva performs Samvara and Nirjara at the same time,
164. The Muni who gives up all Parigrala, and establishes himself in Sambhava (equanimity, evenness of mind), destroys his previously-acquired Karmas and stops the inflow of new ones.
NOTE.-Parigraha really means attachment for the worldly objects or the Para-Padârtha (non
self), but as the possession of these objects is a secondary cause of that attachment, these objects are also called Parigraha. Thus Parigraha in the Jaina Shastras is divided into two kinds—Vahya (external) and Abhyantara (internal). External Parigraha consists of the Para-Padârthas, such as money, houses, ornaments, clothings, and the like. The internal Parigraha includes attachments, desires, emotions and passions of the soul. The Muni abandons both these and controls his mind so as to keep up Sambhava,
i,e., equanimity, which enables him to destroy his past Karmas and to prevent the • engendering of fresh ones.
165. He who possesses Sambhava (equanimity) enjoys right belief, right knowledge, and right conduct, the three Jewels ; but he who is devoid of Sambhâva, does not possess any of the three. The Jinwara (the Conqueror of the lower-self) has said so.