________________
50
Paramātma-Prakasa
exist together in the physical space (lokākāśa)they really exist in and through their attributes and modes. These various substances fulfil their own functions for the embodied souls that are wandering in Samsāra (II. 16-26).1
10. Evaluation of Punya and Papa, or Merit and Demerit-Paramātman is above Punya and Papa (1. 21). Punya results from devotion to deities, scriptures and saints, while Pāpa results from hatred towards the same (II. 61-62). By treating both alike one can stop the influx of Karman; it is infatuation that makes one pursue one or the other (II. 37, 53). Punya ultimately results into Pāpa. So one should not be after it (I. 60). Pāpa leads to hell and sub human births; Punya leads to heaven; and the admixture of both leads to human birth. When both Punya and Pāpa are destroyed there is Nirvana (II. 63). To choose between the two, Pāpa is preferable, because tortures in hell, etc., might induce one towards liberation; the pleasures given by Punya ultimately terminate in misery (II. 56-7, etc.). Repentance, confession, etc., bring only merit (II. 64). Punya and Pāpa have their antecedents in the auspicious and inauspicious manifestations of consciousness; but a Jñānin, a man of knowledge. rises above these two and cultivates pure manifestation of consciousness which incurs no Karmic bondage at all (II. 64, 71 etc.).
Explanatory Remarks-Activities of mind, speech and body set in a sort of vibration in the very constitution of the self (atma pradesa-parispandah) whereby the Karmic matter inflows into the soul. This influx, it it is subha or auspicious, brings Punya, meritorious Karman;2 if Aśubha or inauspicious, it brings Pāpa, demeritorious Karman. Whether there is Punya or Pāpa. it mears that the presence of Karman is there. So the aspirant, who aims at liberation from Karmas by realizing himself, cannot afford to be attached even to Punya which leads the soul to heavens that are a part of Samsāra. Punya is compar.d with golden fetters and Pāpa with iron ones, it is a very significant comparison. One who hankers after freedom makes no distinction between golden and iron fetters: he must cut both in order to be free. In that temperament which leads to liberation the very concert of virtues,' in the words of Plotinus, 'is over-passed'.
11. Importance of Knowledge-Ātman is an embodiment of knowledge which flashes forth in full effulgence in the state of Paramātman (I. 15. 33). Knowledge is the differentia of the Ātman (1. 58). When Ātman is known, everything else is known: so Ātman should be realized by the strength of knowledge (1. 103). Ajñāna can never know Paramātman, the embodiment of knowledge (I. 109). Like stars reflected in clear water the
other systems of Indian
1 For a comparative study of these details with those in
philosophy. see my Intro to Pravacanasara pp 62 ff. 2 Tattvärthasūtra, VI. 1-4
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
