Parmatma Prakash

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

Page 78

323 -- 330]
PARMATMA-PRAKASH.
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323. Those Munis who not having established them:elves in Parama Samadhi do not realize Parama Brahma, continue to bear various kinds of pain and suffering in the Samgâra for a long time.
324. So long as all good and bad thoughts are not left behind, one cannot attain to the Parama Samadhi. Thus have the Kevalins (omniscient Bhagwans) said.
325. By eradicating all traces of Vikalpa 3 (disturbances of mind), by entering on the Moksha Mârga (way to emancipation or salvation), and by annihilating the four Ghâtiya Karmas, this Jiva (soul) becomez an Arhat.
326. Verily this Atman (self or soul) becomes an Arhat, the knower of the whole of the Loka and Aloka and the enjoyer of the Parama Ananda (highest bliss) by means of Avarņa-Rahit (unobstructed, i.e., pure and clear) Kewala Jñana (omniscience).
327. The Jina (conqueror of the lower self, that is, Parmatman or God) is Parama Nanda (full of bliss or happiness) and Kewala Jñina Svâbhâva (omniscient or all knowing). This same highest and supreme status--that of a Jina is the Svâbhâva (real nature) of every Jiva (individual soul).
328. One who knows Jiva or Âtman (soul) as Jinwara or Parmâtman (God) and Jinawara or Parmâtman as Jiva, becomes steady in Sambhava (tranquillity or calmness) and soon gets Nirvana, NOTE.- According to Jainism, the nature of the Samsâri Atman (embodied soul) and
l'armâtman is the same, though they differ in respect of the manifestation of that Svabhava ; in the former the real Svabhava, that is Omniscience, etc., are not manifested, owing to the bondage of Karmas, while in the latter it is fully evolved out in consequence of his freedom from the bondage of Karmas. All Râga and Dvesha (loveand hatred), all passions and affections and disturbances of the mind are due to the ignorance or misunderstanding of the real nature of self. Hence, he who knows the Atman as Parmatman, is not likely to entertain Râga and Dvesha towards any one. This will suffice to establish his mind in Sambhava (tranquillity or even.
mindedness) ultimately and also lead to Nirvana.
329. O Yogin! Know that Jinezwara to be the Parmâtma Prakasha who is distinct and separate from att Karmaz and blemishes.
330. The Jina Deva who possesses the four-fold infinite attributes, that is Kewala Darshana (perfect perception), Kewala Jñana (pure, infinite knowledge) Ananta Sukha (infinite happiness) and Ananta Virya (infinite power), is the Parama Muni (the Supreme Saint) and the same is also Parmatma Prakasha, that is the revealer of the glory of God (in His own Self).