Parmatma Prakash

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

Page 74

297 ---299]
PARMATMA-PRAKASH.
53
NOTE.-In this gatha, Prabhakara Bhatta is regretting that he does not yet know Nija-Shuddha
Atman (his pure self) or Parmatman, who dwells in his own body and possesses infinite knowledge. He also regrets that he has not yet obtained or created in himself Samabhâva (tranquillity) which is devoid of love and hatred, etc., and is therefora compared with Akasa (space).
297 & 298. I have not given up Parigraha of different kinds, nor adopted Upsam-Bhava (that is, I have not renounced attachment to worldly objects and conditions); I have not known Moksha (emancipation) or the Moksha-Mârga (the path of emancipation) which are dear to Yogins ; nor have I practised - asceticism of which the Chinha (conspicuous sign) is to conquer the most arduous pains and which is the road to Moksha; neither have I risen above Punya (virtue) and Pâpa (evil) : how then can I hope to escape from transmigration ?
Note.--In these two gâthâs also Prabhakara Bhatta regrets his indolence for not doing the
things requisite for obtaining Moksha.
299. How will Moksha be obtained by him who has not given Dâna to Munis (saints), nor worshipped Shri Jinendra Deva, nor paid homage to the Pancha-Parmeshti ?
NOTE.- As pointed out before, Arhats, Siddhas, Acharyas, Upadhayas and Sadhus constitute
the Pancha-Parmeshti. When four kinds of Karmâs, that is, Jnanavarniya, Darshầnavarniya, Mohniya and Antrậya are destroyed and Ananta Jnana (infinite knowledge), Ananta Darshana (infinite seeing), Ananta Sukha (infinite happiness) and Ananta Virya (infinite power) are manifested in the Atman, it attains the Arhat status. This is the Jivan-Mukti condition of Atman and it is from this condition that the in-akshari bani (Letter-less' Voic) of the Lord proclaiming Truth issues forth and is reduced into the Jaina scriptures by the pontiffs who sit at his feet. And when the remaining four Karmas, that is, Vedniya, Gotra, Nama and Ayu are destroyed and the four additional Gunas (attributes), that is, Avya badha,* Agguru Laghu,t Avgahan and Amoorteeka $ are also manifested, the Atman goes into Nirvana and reaches the Siddha status. These two states of the soul are fully divine and are worshipped as such in Jainism. Of the remaining three, the Acharya is the Adept who has
eached the highest point of asceticism but has not yet attained the status of the Arhat; the Upadhyâya is the master whose chief duty is to instruct others; and the Sadhu is the ascetic who follows the rules of asceticism. The attributes of the latter three are given in much detail in other Shastras and as divinity to some extent is also manifested in these three orders of holy beings, they are also respected.
* Avyâbadha is the quality of being undecaying. + Agguru Laghu is the quality of weightlessness, i.e., being neither light nor heavy.
Avguhan is the quality of being unobstructed. . $ Amoorteeka is that which is devoid of sensible qualities.