Parmatma Prakash

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

Page 77

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PARMATMA-PRAKASH.
1316-322
do they wander about in the Samsára. When this Jiva becomes established in its Pure Self, then it will not have to wander in Samsara ; there is nothing strange in this.
316. Those who speak ill of me become happy by doing so, and as I become the cause of their happiness, I should not become angry with them, I should rather become contented
Note.--In this Gathả the Acharya points out the lives of thought by which one can forgive
even those who speak ill of him. This is the mode of thinking by which one can learn forgiveness and toleration. People make others happy by giving them wealth, eto., and here am I who have nothing to spend, nothing to give, to make these persons happy. If by simply speaking ilt of me, they become happy, so much the better; why should I be angry with them ? I am the most fortunate man for without taking any trouble I become the cause of their happiness. Therefore, I should not lose temper with them, but should feel pleased and contented.
317. If thou art afraid of pain then give up every sort of care or anxiety ; as even a little thorn is painful, so, too, is slight Chinta (care or anxiety) the source of pain.
318. O Yogin ! Entertain not anxiety even for Moksha. It is not to be obtained by Chinta. Release thy Jiva (soul) from what has got him in bondage.
319. To become free from all Vikalpas (disturbances of mind) is called Parama Samadhi, therefore the Munis (saints) give up all good and bad thoughts.
320. One who constantly bathes in the Sarovara (lake) of Parama Samâdha, washes off all the dirt of Samsara (flesh) and becomes a Shuddha Atman (pure soul).
321. One who practises severe asceticism and has read all the Shastras, but has not established himself in Parama Samâdna, cannot see his Shiva Shanta (pure, real self).
Note.-He who has not given up Råga and Dve sha (love and hatred), and whose mind is not
undisturbed by desires and emotions, such a one might inflict the most severe tortures and pains on his body, but he cannot see the Parmatman dwelling within himself. The Parmâtman or Pure Self can be seen only through calm, undisturbed meditation.
322. Those Yogins who do not annihilate Vishayas (desires for sensual pleasures) and Kashayas (passions) and who do not establish themselves in the Parama Samâdhi, cannot be said to meditate on the Parama Pâda (supreme status or God).