Parmatma Prakash

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

Page 65

44
PARMATMA-PRAKASH.
T232-236
232. He in whose eyes Shatru (enemy), Mitra (friend), Appâ (one's own self) Para (others), and all other souls are equal, is the knower of Atman (true self).
233. He who does not believe all the souls as Ektvabhâva-Roopa (having the same essential nature), does not attain to Sambhậva (tranquillity). Sambhava is like a boat made to cross the ocean of Samsara (world, or succession of births and deaths) with.
234. The variety which is found among the Jivas (souls) is caused by their Karmas, but the Karmas do not become the Jiva (soul), because at the proper time they become separated from it.
Note.-As the Svâbhâvas (real nature) of Karma and Jiva are Bhinna (different), they do not,
although intermingled with each other, become one. The variety which we find among the Samsari Jivas (worldly suuls) is the effect of Karmas, otherwise with reference to Jnana (power of knowing) and Darshana (power of seeing) all the Jivas are one,
235. Regard all the Jivas as alike; do not make any distinction between them; as is the Deva (God) or pure Atman, so are all other souls in the three worlds.
NOTE.-As there are various kinds of trees in a forest, but the forest as forest is one; as there
are Brahmans, Kshatriyas, Vaishyas, Sudras and several other kinds of human beings, but humanity as humanity is one ; in the same way, there are, owing to the effect of Karmas, minerals, vegetables, animals, men, gods, etc., in the world, but all the souls living under these conditions are, with reference to their essential qualities only one. Here some one might object that when this is the doctrine of your religion, why do you find fault with others who propound the existence of one Parma-Brahma. The answer to this is that if they propound the existence of one Parma-Brahma from this point of view, then there can be no objection to their doctrine. The difficulty is that they propound the existence of one Parma-Brahma not from the above point of view but absolutely. According to them all the souls in the world are mere phantoms, with the absoluto as the only soul and the creator of the universe. This Ekanta (one-sided) doctrine is against proof and reason, and is franget with evil consequences even from the standpoint of morality. Jainism does not believe in the existence of a Personal Creator, but regards the status of Parma-Brahma to be one as described above,
236. The Param-Munis (the Highest Saints) knowing the Para-Vastu (not-self) as separate from their self, give up its Sansarga (association or company), because by the association of the not-self one experiences a fall from the Shuddha Atma Dhyana (pure contemplation of self).