Parmatma Prakash

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

Page 55

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PARMATMA-PRÅK ASF,
[180--18€
NOTE.-Such a person makes this distinction between good and bad deeds that he regards the
former as beneficial to, and a thing to be adopted by, the soul, and the latter as injurious to and, therefore, a thing to be abandoned by it. But in reality with reference to Moksha they both stand on the same footing, being the causes of the bondage of Karmas. Hence
the Jnani (Sage) abandons them both.
180. He who does not know Darshana (belief), Jñana (knowledge) and Charitra (conduct), the causes of Moksha, as the Swarupa (real nature) of Ātman makes a distinction between good and bad deeds.
181. He who does not regard Punya (virtue or good deeds) and Pâpa (evil or bad deeds) as equal,--such a one being under the influence of Moha (ignorance or illusion) will wander in the Samsara for a long time and remain unhappy. NOTE.---The Acharya means that the saints who do not know that Punya and Pápa both are the
causes of bondage and, consequently, to be avoided, do not get freedom from transmigration, Of course, a Grihasta (house-holder) is not to give up Punya, thinking Punya and Pápa both as equal, for in his case Punya (virtue) is always a great help for the suppression of Kashayas (passions) and the purification of the soul. It is only in the case of the most advanced saints who are ever engaged in pure spiritual meditation that Punya is required to be given up. It is not that Punya and Pâpa (good and bad deeds) are absolutely equal, they are equal only with reference to their being the causes of bondage. They are just like chains of gold and iron, which are, of course, of different value with reference to their material, but alike in respect of their effect. Thus, virtue also only tends to prolong the bondage of the soul, though it lesseng its suffering
considerably.
182 & 183. The Sages have said that of the possible forms of evil those are welcome and good which, by their peculiar resultant pains, lead the soul to reflect on its destiny, hence direct its attention to the Moksha Mârga. NOTE.-Sometimes it so happens that when owing to the Udaya (fruition) of Pâpa Karma one
suffers pain and misery, that very sufferance of pain and misery, as it were, illumines his soul, the intensity of pain becoming the occasion for a study of the nature of things. This develops his power of meditation, and ultimately leads him to the knowledge of the glorious, godly nature of his soul, which is the immediate cause of Moksha. Thus, thåt very Pápa-his past evil deed-in a way becomes the cause of his following the Moksha Marga. So the Acharya says in this Gatha, that the kind of Papa (evil) the effect of which, as it were, opens the eyes of the man and makes him see the real nature of pain and its cause, thus imparting him the knowledge of the Tattvas and creating a desire for Moksha in his heart, is virtually a
good thing
184. That kind of "Punya (virtue) which having given the Jiva (soul) kingly pomp, etc., provides the circumstances of pain for him, is not good ; 50 say the Jhani (Sages).