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Paramātma-Prakāša
In response to Prabhakara's question the author says: There, in meditation, delusion is smashed to pieces and the mind sets into steadiness, when the breath issuing from the nostrils melts back into Ambara. When one dwells in the Ambara delusion melts, mental activities are no more, inhalation and exhalation are stopped and even omniscience develops. He who concentrates his mind, which is an extensive as the physical and superphysical space, on the Akāśa, has his delusion destroyed; and he is an authority to others. (161-164)
[Then possibly the pupil speaks in a mood of repentance.] The self, the infinite divinity, which is in the body, has not been realized; and it has all been waste to have held the mind in the equanimous Ambara. All the attachments are not given up; the attitude of detachment has not been cultivated; the path of liberation liked by saints has not been understood; severe austerities, which are the essence of sell-realization, are not practised; both merit and sin are not consumed; then how can the round-of-rebirths be terminated ?
Gifts have not been given to saints, the great Jina is not worshipped and the five great teachers are not saluted: then how can the liberation be attained (sivalabha ) ? (168)
Successful meditation does not consist so much in closing the eyes, half or complete, as in remaining steady, with the mind undisturbed whereby alone liberation, the best state of existence, is attained. If undisturbed concentration is attained, the round-of-rebirths comes to an end; even the great Jina will not achieve Haṁsācāra, if he is liable to disturbances and anxieties. It is indeed foolish to run after the world and its activities. Brahman who is above all this should be realized, and the mind must be set at rest. The mind must be curbed from all the attachments, six tastes and five colours, and then be concentrated on Ātman, the infinite Divinity (165-172)
This infinite Ātman assumes that form in which he is meditated upon like the crystal or Mantra. This Atman himself is Paramātman; but he remains as Ātman because of special Karmas; as soon as the Atman is realized by himself, then he is Paramātman, the divinity. One should meditate thus :1 am the same as Paramātman, the embodiment of knowledge and the infinite divinity, and the Paramātman is myself. Like the colours reflected in a transparent crystal all the Karmic associations are different from the nature of Ātman. By nature, like crystal Ātman is pure; the dirty appearance of the body is mistaken for that of the soul. The body should not be considered as red, old and worn out, when the clothes are red, old and worn out. Similarly red colour, old age and destruction of the body have nothing to do with the soul. As
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