Parmatma Prakash

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

Page 63

PARMATMA-PRAKASH.
5225--227
225. All the souls are Jñana-Maee (having Jñana or knowledge as their essence), and are free from birth and death ; with reference to their Pradeshas (calculation of parts or size), they are like one another; they are of an equal status with reference to their Shuddha Gunas (pure attributes) also. NOTE.-In this Gâthâ also the Acharya enumerates the points in reference to which there cannot
be any distinction between soul and soul. In the worldly condition Kewala Jnana (Ompiscience) is hidden under the veil of Karmas, and we find partial Jnana in the Samsari Jivas (worldly souls) manifested in different degrees according to the stages of evolution reached by them; hence from the standpoint of evolution, and we might say that with reference to Jnana even, the souls are different; but there can be no doubt that with reference to Kewala Jnana (Omniscience) all the souls are alike. Then with reference to Svábhava (real nature) all souls are permanent and imperishable, although owing to the bondage of Karmas they go through the succession of births and deaths; in this respect also they are equal. Then, the embodied souls are large or small in accordance with the size of their bodies in which they dwell, but in reality ,cvery soul has got the capacity to fill up the whole world; hence in this respect also all souls are equal. Then, again, every soul has got, though in potentiality, certain pure attributes such as Ananta Jnana (infinite knowledge), Ananta Darshana (infinite secing), Ananta Virya infinite power), Ananta Sukha finfinite happiness), etc., etc., therefore, in respect to them also all souls are one. In short, the Acharya says that as with reference to their real nature, the souls are
alike, the Sages do not make any distinction between one soul and another.
226. Shri Jina Deva has described Darshana (perception or faith) and Jñana (knowledge) as the Lakshana (distinguishing attribute) of the Jiva (soul); he whose mind is illumined by wisdom makes no distinction between soul and soul.
227. Those Yogins who manifest Parmâtman in themselves, make no distinction between the Parma-Brahma-Swarupa Atmas dwelling in the three Lokas (worlds), and recognise them all as Nirmala (free from the dirt of Karmas) and Shuddha (pure). NOTE.-As all the souls dwelling in the three worlds are in their real nature Parma-Brahma,
the Yogins who manifest Divinity in themselves, make no distinction between sonl and soul. This doctrine is misunderstood by some who think that there is only one soul and that the different worldly souls are merely so many reflections of it. But this cannot be true, for the reflections are never living beings. According to Jainism all the souls existing in the world are real existences; they are infinite in number and are one in Svâbhâva (real nature); they may also be called one with reference to their genus. As all souls are potentially Divine, and when purged of foreign elements and of passions and desires can manifest their hidden Divinity in full, the Sages do not make any distinction between one soul and another; they neither condemn any particular soul, nor behave in a manner likely to retard its development. It is this principle of equality which is the basis of Ahimsa and all other forms of morality.
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