Parmatma Prakash

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

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PARMATMA-PRAKASH.
5203--208
NOTE.- A man may be very learned in Shastras, he might observe Vratas (vows) and various
kinds of Tapash-charan (asceticism), but if he has not realized the true nature of his soul, he will not give up desire ; he will only aim at high position, wealth and other worldly enjoyments, and the result will be that he will not be free from the trammels of birth and death, and thus will ever remain subject to pain and misery. So the Acharya says here that knowledge devoid of the realization of the true nature of Âtma, does not serve the real purpose; it does not cut-off the thread of births and deaths; it rather prolongs the transmigratory course, and is thus a cause of pain to the soul.
203. That which produces Râga (desire or love) and Dresha (hatred) is not Jñana (true knowledge); as by the uprising of sun, darkness disappears, so by the manifestation of Jñana, Râga and Dvesha are destroyed.
204. To a Jñani (Sage) nothing other than Âtma Swarup (pure, real nature of the soul) is pleasing, or agreeable; those alone whose minds do not become fascinated by sensual enjoyment know the Parmartha (the highest goal).
205. The mind of a Sage does not feel delight in anything other than his Åtman (self); one who knows the value of pearls does not run after glass-beads.
206. He who has not left Râga (desire or attachment) for the fruits of Karmas, that is, who feels pleasure or pain while he tastes the fruits of his previous Karmas,--such a one makes the bondage of Karmas anew ; the ripening and fructification of previously accumulated Karmas is really their destruction, but he who feels happy or miserable at that time, enters into fresh bondage for the future.
207. One who while he tastes the good or bad fruits of his previously acquired Karmas, does not entertain love and hatred, he does not make new bonds of Karmas and destroys the previously accumulated ones.
208. He in whose mind even a tinge of Râga (attachment or desire for worldly or sensual pleasures) is left cannot free himself from the bondage of Karmas though he might know the Parmârtha. NOTE.-The Jain teaching is that unless there is a unity of Samyak Darshana (right faith),
Samyak Jnana (right knowledge) and Samyak Charitra (right conduct), there cannot be Moksha (salvation) to the soul. So the Achârya says here that if one possesses the knowledge of the Parmartha, s.e., of the real nature of the soul or God, in other words, the right knowledge, but has still got some desire for the worldly or sensual enjoyments, that is, he has not got the right conduct, he cannot obtain Moksha.