Parmatma Prakash

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

Page 64

228--231]
PARMATMA-PRAKASH.
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228. Those saints who have abandoned Vipareeta Bhavas (adverse thoughts), such as Râga (desire or attachment) and Dvesha (hatred), know all souls as equal, become established in Sambhâva (calmness or tranquillity) and soon attain to Nirvana.
NOTE.-Love, hatred and all other passions and affections are against the Bhâvna (musings)
of the pure, ever-bappy Atman, hence saints give up these obstructing thoughts and regard all souls as equal; and when they do not entertain love or batred towards any soul they become calm and merged into their pure nature which is Omniscient.. Having thus become merged in the contemplation of their pure self, they stop the en-How of fresh Karmas, destroy the old ones and speedily obtain Nirvana which is everlasting knowledge and bliss.
229. One who knows that Darshana (the power of seeing) and Jñana (the power of knowing) are the Lakshana (distinguishing attributes) of souls, cannot, by seeing differences only in their bodies, make any distinction between them..
NOTE.-Of course, it is only with reference to their bodies which are caused by Karmas that
souls appear to be different, but as bodies are no part of their Svâbhâva (real nature or essence) and as their real nature, is Jnana and Darshana, they are the same; hence the Acharya says that one who knows this, although he sees differences in their bodies, makos no distinction between them.
230. Those who seeing differences in the bodies, make a distinction between souls also, do not know the Atman which in essence is Darshan (right belief), Jñana (right knowledge), and Charitra (right conduct).
NOTE: -Samsari Jivas (worldly souls) run after sensual pleasures, wealth, position, reputation, etc.,
and do not attend to their pure self, hence Karmas are prodaced which are the cause of different kinds of bodies, such as those of the various sorts of animals, men, etc. Although owing to the effect of Karmas there is an obvious distinction between the bodies of the embodied souls, yet all these souls, as souls, or with reference to their power of seeing and knowing, are equal. Samyak Darshana, Jnana, and Charitra are the true nature of Atman, and those, who seeing the differences in the bodies make a distinction between the souls themselves are unacquainted with the true nature of the soul. Seeing the differences between the bodies of a Brahman, a Kshatriya, a Vaishya and a Sudra, one must not entertain love and hatred towards their souls which are, as regards their true nature, the same.
231. The difference of bodies--big or small, youthful or decrepit, --is owing to the effect of Karmas; but from the Nischaya (real) point of view all souls ever and everywhere are the same.