Spiritual Enlightenment

Author(s): Yogindu Deva, A N Upadhye
Publisher: Radiant Publishers

Page 61

Paramatma Prakash Commentary
47
Adharma are the neutral causes of conditions of motion and rest of the moving bodies. Nabhas or space accommodates all the substances. Kala or time is a substance characterised by continuity or being; it is an accessory cause of change when things themselves are undergoing a change; and it is of atomic constitution with separate units. Dharma, Adharma and Akash are indivisible and homogeneous wholes. Jiva and Pudgala alone have movement and the rest are static. Atman, Dharma and Adharma occupy innumerable space-points; Akash, which gives accomodation to all the substances, has infinite spacepoints; while Pudgala or matter has manifold space-points. Though they exist together in the physical space (lokakash), 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 Samsara (II. 16-26).
10. Evaluation of Punya and Papa, or Merit
and Demerit
Paramatman is above Punya and Papa (I. 21). Punya results from devotion to deities, scriptures and saints, while Papa 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 Papa, so one should not be after it (I. 60). Papa leads to hell and sub-human births; Punya leads to heaven; and the admixture of both leads to human birth. When both Punya and Papa are destroyed there is Nirvana (II. 63). To choose between the two, Papa 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 Papa have their antecedents in the auspicious and inauspicious manifestations of consciousness : but a Jnanin, 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.).