Parmatma Prakash

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

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PARMATMA-PRAKASH.
1166-171
NOTE.--He whose mind is not swayed by good and bad things, or pleasures and pains of
life, and who has withdrawn himself from the Para-Padârtha (not-self), will necessarily believe in, understand, and become immersed in the pure nature of Atman, hence the Âchârya says that he who possesses Sambhava, necessarily possesses the three Jewels and he who is far from this mental attitude, must undoubtedly be wanting in all the three.
166. So long as a Jñani (Sage) possesses. Sambhâva (equanimity or tranquillity of mind), he is Samyami; when he is under the influence of Kashayas (passions, etc.) he is then Asamyami.
NOTE.-Ile who has his senses and mind under control and who abstains from killing or injuring:
living beings is called a Samyami. The Asamyami is the reverse of this.
167. That which produces Kashaya (passion) in mind is Moha (attachment) which ought to be abandoned, for by the abandonment of Moha and Kashaya (attachment and passion or excitement) Sambhấva (equanimity) is produced.
168. The Sages who know the Tattva and the Atattva (self and not-self), who establish themselves in Sambhava (equanimity) and who become Leena (immersed) in the contemplation of their Shuddha Âtman (pure self) are verily happy.
169. There are two defects in him who adopts Sambhâva (equinimity); firstly, he destroys his Karma-Bandha (bondage of Karmas); and secondly, he is, owing to his behaviour being contrary to that of the worldly people, called mad by them.
NOTE.-This and the two subsequent Gâthâs are examples of what is called the Nindastuti
form of speech (praise in the guise of fault-finding). Apparently the Acharya finds fault with those who possess Sambhava by saying that they firstly destroy (which is a blameable action) their Bandhas, and secondly, they behave in such a manner that the world calls them mad, but in reality he regards them as possessed of great merit, because the destruction of Karmas is the real cause of Moksha, and because what the world rogards as madness in an ascetic is only an index to true wisdom.
170. He who adopts Sambhâva (equanimity) can be charged with two other faults-firstly, he leaves his old associate (that is Karma), and secondly, being absorbed in the Atman-Swarup (pure nature of soul) he becomes dependent upon it.
Nore.-This Gatha is also in the Nindastuti form of speech.
171. There is another fault with him who adopts the Sambhâva (equanimity),---- he leaves his body and alone mounts high over the world,