Parmatma Prakash

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

Page 56

185-189]
PARMATMA-PRAKASH.
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NOTE. Good deeds which are done with a desire to gain some worldly objects or prosperity, bind
the soul with such Punya Karmas as give him kingly pomp, etc., but they at the same time throw many temptations in his way, which he is not always able to resist. Therefore the Acharya says here that such Punya Karmas as those which while giving one worldly prosperity and comforts increase his sensual lusts and thus become the causes of pain in a future life, are not good.
185. I prefer Samyak Darshana (true belief), even if it cause my death, but I do not like even to obtain Punya (good Karmas) with the aid of Mithiyatva (false belief).
186. Those who are on the point of obtaining the Shuddha Atma-Darshana (pure belief in the true nature of soul) are undoubtedly to acquire the Ananta Sukha (infinite happiness) of Moksha; while those who are without this true belief must, in spite of their virtuous deeds, bear infinite miseries, that is, wander about in this painful Samsara.
187. By Punya (virtuous deeds accompanied with the desire of worldly happiness) one gains Vibhuti (worldly pomp and splendour); Vibhuti creates Garbha (pride); by Garbha is generated Murha-buddhi (foolishness or ignorance); and Murha-buddhi leads to bondage: may such a Punya keep away from me.
NOTE. Here also the Âchârya denounces the performance of virtuous deeds accompanied with a desire to obtain some worldly gain in return. Those who possess Samyak Darshana, that is, those who understand and have faith in the true nature of Atman, do not possess such a desire while doing virtuous deeds. Their Punya helps them in the purification of their souls, but those who do virtuous deeds with the desire of gaining worldly. prosperity, such as wealth, position, etc., do, of course, as the effect of their virtuous deeds, acquire that kind of prosperity, but it only leads them deeper into spiritual degeneration. They become proud of their worldly possessions, and growing spiritually blind commit sin. Hence the Acharya wants to keep such a Punya away
from himself.
188. By the Bhakti (devotion) of Deva (God), Guru (teacher) and Shastra (scripture) Punya-bandha (bondage of good Karma Prakritees) takes place, but it does not cause Moksha (emancipation from transmigration); great Sants (saints) have said so.
189. One who entertains Dvesha (hatred or aversion) for the Deva (God), the Guru (teacher), and the Shastra (scripture), verily makes the bondage of Pâpa (bad or evil Karma-Prakritees) on account of which he roams about in Samsâra.