Parmatma Prakash

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

Page 75

54.
PARMATMA-PRAKASH.
[300 --307
300. The Parama-Pada (highest status, that is, Moksha) cannot be obtained by keeping one's eyes half opened or wholly shut. It can be obtained only by removing the unsteadiness of mind.
301. If thou wilt give up Chintâ (unsteadiness or uneasiness of mind), thy transmigration will come to an end ; the Jinendra Bhagwan also, so long as he was associated with Chintâ could not obtain his Atma-Swarupa (true self).
302. O soul! What foolishness has entered thy head that thou engagest thyself in Vyaváhâra (good and bad actions, etc.) which is the cause of SamsâraParibrahmâna (transmigratory condition); know thy Shuddha Atman which is devoid of all Pra-Pancha (worldly turmoils) and is described by the word Brahma, and make thy mind steady.
303. Removing from thy mind all kinds of Râga (attachment or desire), six kinds of tastes, and five kinds of colours, meditate upon thy Âtman, which is Ananta Deva (Infinite God).
304. This Ananta Äiman (infinite soul) is transformed into what it thinks of, just as Sphatika-Mâni (crystal) assumes the colour of the flower in conjunction with which it is placed. NOTE.-The real nature of Atman or self is Pure Infinite Knowledge in which the objects of
all times and of all places can be seen. The soul is a pure substance liku crystal, but it becomes good or bad in conformity with good or bad thoughts, just as the crystal becomes red or blue when it is placed alongside å red or blue flower. When you entertain bad thoughts, your Atman becomes bad; when you indulge in good ones it becomes good; but when you, leaving aside good and bad thoughts, focus
your mind on the pure, real nature of Atman, you attain your pure real nature.
305. What is Atman is Parmâtman; this Atman being under the influence of Karmas is Parâdhin (subject to others, not independent), but when it knows the true nature of self, then it becomes Parama-Deva (God).
306. Parmâtman who is Jñana-Maee (embodiment of knowledge or knowledge itself) is Ananta Deva (Infinite God); do thou realize that Parmâtman within thyself.
307. As Sphatika-Mâni (crystal) being in contiguity with flowers of differ.ent colours, in appearance shows itself as red, yellow, black, etc., but looking to the real nature of crystal, these various colours do not appertain to it, the crystal in its real nature being pure white; so does the Atman being Parmatman by nature appear of various shapes and colours on account of the influence of Karmas ; in reality neither shape nor colour appertain to its Shudha Svâbhâva (pure nature).