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Paramatma-Prakasa
attained. Without self-realization, study of scriptures and practice of penances are of no avail. When the self is known, the whole world is known reflected in the self (I. 98, etc.). This knowledge of the self, as an embodiment of knowledge, destroys Karman and leads to infinite happiness (II. 76, 158,etc.)
Nature of Atman or Spirit-Atman, though dwelling in the body, is absolutely different from the body: clothes are not the body, so body cannot be the spirit (I. 14, 33, II. 178. etc.). Atman is nothing but sentiency. (1.92). Of the six substances Jiva or soul is the only sentient entity: it is nonconcrete (amürta), an embodiment of knowledge and of the nature of great bliss (II. 17-8, I. 73). Atman is eternal and uncreated though undergoing different modifications (I. 56). Atman is a substance; Dariana and Jñana are his qualities; and the conditions in the four grades of existence are his modifications occasioned by Karman (I. 58). Atman is like a lame man. It is Vidhi or Karman that sets him in motion. (I. 66). It is the presence of the soul in the body that is the spring of activity of senses (I. 44). Birth. death, disease, sex, caste, colour, etc., belong to the body and not to the soul which is really ageless and deathless (I. 70, etc.). Atman is omnipresent in the sense that his omniscience functions everywhere; he is jada (ie., without any functions) in the sense that his senses do not function after selfrealization; he is of the same size as that of the body, because finally he is of the same shape as his last body; and he is fanya in the sense that he is void of all the Karmas and other faults (I. 50-6). Atman in view of the space-points is co-extensive with the body, but by his knowledge he pervades the whole space (I. 105). Atman should be meditated upon as being outside eight Karmas, as free from all the faults and as an embodiment of Daršana, Jnana and Caritra (1. 75). Souls should not be differentiated from each other; all of them are embodiments of knowledge, all of them really free from birth and death, all of them equal so far as their spatial extension is concerned, and all of them are characterised by Darśana and Jnana(II. 96-8).
Nature of Paramatman or Super-spirit-Paramatman dwells in Liberation at the top of three worlds, and Hari and Hara meditate on him. he is eternal, stainless and an embodiment of knowledge and bliss. He is above sense-perception and free from merit and demerit or Punya and Papa (I. 16, 25 etc.). Pure meditation alone can realize him. The meditating saints. when they are established in equanimity, have this Paramatman revealed to them giving great bliss (I. 35). Paramatman cannot be visualized in a heart. or mind tainted with attachment like an image in a mirror with soiled surface (I. 120). He represents infinite vision, knowlegde, bliss and power (I. 24). Paramätman is in the world (at the top of it); and the world is there (reflected) in him (i.e., in his omniscience) and thus he visualizes both physical and super-physical worlds. (I. 41, 5). There is no difference bet
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