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Paramātma-prakaša
pleasures and pain (I. 63, etc) Moksa, Nirvana or liberation consists in getting released from the Karmas, both meritorious and demeritorious (II. 63). The souls that have attained liberation dwell in the abode of Siddhas at the top of the world (II. 6, 46, etc). Moksa is the seat of happiness wherein the liberated soul possesses all-vision, all-knowledge, etc.; and it is the best object of pursuit (II, 3, 9-11, etc). Saṁsāra is destroyed by the vision of Paramātman and Nirvāna attained; so the mind should always be set on Ātman who is potentially (saktirūpina) Paramātman (II 33, I. 32, I. 26, see also I. 123*3). One must rise above attachment and aversion and be engrossed in one's self to stop the influx of Karmas (II. 38, 100, 141, etc.). Penance is quite necessary to des
Explanatory Remarks—Samsāra and Moksa are the two conditions of the Ātman, and they are opposed to each other in character : Saṁsāra represents unending births and deaths, while Moksa is the negation of the same. In the former state the soul being already in the clutches of Karman is amenable to passional and other disturbances; and there is constant influx and bondage of Karman which makes the soul wander in different grades of existence, namely, hellish sub-human, human and heavenly. As opposed to this there is Moksa, sometimes called the fifth state of existence, which is reached by the soul, passing through the fourteen stages of Gunasthānas, when all the Karmas are destroyed. In Samsāra the various Karmas were obscuring the different potent powers of the self; these powers are manifested in liberation where the Ātman, now called Paramātman, dwells all by himself endowed with infinite vision, knowledge, bliss and power.
6. The Means of Attaining Moksa-Right faith, Right knowledge and Right conduct really speaking consist respectively in seeing, knowing and pursuing oneself by oneself. Ordinarily these might be taken as the cause of Mokşa, but in fact Atman himself is all the three (II. 12-4). From the practical point of view Right faith consists in steady belief in the true nature of Ātman resulting from the knowledge of various substances exactly as they are in the universe (II. 15); that condition or state of the self which understa nds the substances exactly as they are is known as knowledge (II. 29); and lastly the cultivation of that genuine and pure state of the self after fully realizing and discriminating the self and the other (than the self) and after giving up (attachment for) the other is known as Right conduct (II. 30). Ultimately these three jewels are to be identified with one's self, and one should meditate on one's self by oneself which results in self-realization amounting to the attainment of liberation (II. 31).
Explanatory Remarks-Here Joindu mentions the so-called three jewels of Jainism which from the Vyavahăra point of view constitute the path of liberation. These three are to be developed in the Ātman himself and not
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